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VAMUEL    A-NOLD 


EXPOSITORY      NOTES, 

WITH 

0 

PRACTICAL     OBSERVATIONS 

0   P   O    N      T   H    E 

NEW  TESTAMENT 


O   F 

OUR       LORD       AVD        SATtOUR 

JEsfcs-CHRIST. 

WHEREIN    THE   WHOLE   OF   ThE 

SACRED      TEXT       IS      RECITED,      THE      SENSE      EXPLAINED, 

^  AND      THE 

INSTRUCTIVE  EXAMPLE  OF   THE  BLESSED  JESUS,   AND  HIS  APOSTLES, 

TO      OUR.      IMITATION      RECOMMENDED. 

By   W  I  L  L  I  A  M   B  U  R  K  I  T  T,     M.  A. 

LATE   VICAR    AND    LECTURER    OF   DEDHAM,    IN   ESSEX. 


New-Haven  : 
Printed  by  Abel  Morse,  for  the  Rev.   David  AxrsTiN  of  Elizabeth-town. 


M,DCC,XCIV. 


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FAMILY       GOVERNORS/ 


PARTICULAR   L  Y 


u. 


<7-  >  /-. 


THOSE     OF     MY     CHARGE. 


\  S  religion  did  always  coiifift  in  an  imitation  ofGoD,  andin  a  refeniblance of thofe  excellen 
-^^cies  whicli  Ihine  forth  in  the  heji  and  moft  petjcei  Being,  fo  we  may  imitate  him  now  with 
more  cafe  and  greater  advantage,  fince  his  Son  was  manijejlin  theflep,and  dwelt  anmo-  us:  For 
lie  was  pleafed  to  become  man,  on  purpofe  to  fliew  us  how^  we  might  become  hke  to  God,  by 
a  daily  imitation  of  his  holinefs.  And  it  is  moft  certain,  that  God  our  Father  will  never  own 
any  of  us  for  his  children,  unle(s  he  fees  upon  us  the  air  and  features,  the  imprefles  and  refem- 
blance  of  Chrift  our  elder  Brother. 

This  confideration  hath  induced  me  to  fet  the  example  of  the  Holy  Jefus  before  myfelf  and 
you,  in  Xhe^e plain,  praSlical  notes  upon  the  Holy  Evangelifts.  which  contain  remarks  upon  the 
hiftory  of  our  Saviour's  life,  dodlrine,  and  miracles,  and  of  his  death,  refurreSlion,  and  ajcenfion: 
to  the  intent  that  the  temper  of  our  minds,  and  the  adlions  of  our  lives,  may  be  a  lively  tranf- 
cript  of  the  mind  and  life  of  our  blefled  Redeemer :  that  we  may  admire  and  imitate  his  un- 
fpotted  purity,  his  condefcending  humility,  his  fervent  charity,  his  patience  under  lufferings 
and  reproaches,  his  readinefs  to  forgive  injuries,  and  his  entire  refignation  to  the  Divine  Will 
in  all  conditions  of  life  whatfoever :  that  fo  following  our  Lord  and  Mapr  in  all  the  fteps  of 
an  imitable  virtue,  and  fetting  his  example  continually  before  us,  we  may  be  daily  correfting 
and  reforming  our  lives  by  that  glorious  pattern :  for  without  prefent  likenefs  to  him,  we  have 
no  grounds  to  hope  that  we  (hall  hereafter  live  with  him. 

A  true  compaffion  for  your  fouls,  and  a  fervent  defire  to  further  their  falvation  from  the/r^^J 
as  well  as  from  the  pulpit,  has  put  me  upon  redeeming  time  for  this  work. 

I  muft  acknowledge  my  conflant  preaching  three  times  a  week  unto  you  (befides  occafion- 

275307  ,      '  "^') 


iv  ADDRESS    TO    FAMILY    GOVERNORS 

^Is)  and  vifiting  as  often  a  fcattering  parifli  from  houfe  to  houfe  amongft  you  (which  I  have 
f  akvays  accounted  a  moll  important  part  of  my  duty)  would  allow  me  but  little,  too  little  time 
'  for  fuch  a  work  as  this,  which  I  heartily  wifli  had  fallen  on  the  flioulders  of  fome  that  had  more 
leifure,  and  greater  abilities  for  writing  on  this  noble  and  lofty  fubjeft,  which  even  to  eternity 
can  never  be  exhauftcd.  But  this  much  I  can  truly  fay,  that  earneftly  imploring  divine  afUfl- 
ance,  I  have  done  what  I  could  ;  my  work  has  been  my  recreation,  and  the  Lord  accept  it,  and 
iucceed  it. 

* 

And  I  have  this  obfervation  to  ground  my  hope  of  acceptance  and  fuccefs  upon,  that  Almign- 
tv  God  has  in  all  ages  rendered  thofe  labours  of  his  fervants  (how  mean  ioever  in  themfelves) 
moft  acceptable  and  ufeful,  which  have  been  employed  in  the  profitaWe  explication  of  any 
part  of  the  Holy  Scriptures  :  as  if  He,  who  imprinted  luch  majelly  upon  the  text,  delighted  al- 
fo  to  refle6l  an  honour  upon  the  interpreters  thereof. 

My  defign  in  preparing  and  giving  thefe  ?iotes  into  your  hands,  is  to  oblige  you  to  read  a  part 
of  the  Holy  Scriptures  in  your  families  every  day  ;  and  to  invite  you  thereunto,  the  facred  text 
is  here  at  large  recited,  and  controverfies  declined. 

And  I  do  mod  afFe6lionately  requefl  you,  not  to  fufFer  the  holy  word  of  God,  which  is  in  all 
your  hands,  to  lie  by  you  as  a  neglected  book  ;  but  daily  to  read  itin  and  to  your  families,  with 
a  fmiplicity  of  mind  to  be  dire6led  and  inflru6led  by  it. 

All  the  return  I  defire  from -you  for  this  my  labour  oj  love,  is  your  living  in  a  daily  imitation 
of  that  grand  pattern  of  holinefs  and  obedience,  which  is  here  fet  before  you,  and  in  every  page 
recommended  to  you  ',  and  that  we  may  continue  to  ftrive  together  in  our  prayers  one  with 
and  one  for  another,  for  that  grace  which  may  enable  us  to  the  faithful  difcharge  of  ourVe^' 
ipecVive  duties  towards  God,  towards  each  other,  and  all  mankind  ;  and  that  the  happy  uniorf, 
and  unanimity  which  hath  hitherto  been  amongft  us,  may  continue  and  increafe  ftill  with  us,  to 
the^'-/or>'  of  God,  the  honour  of  our  holy  religion,  the  prefent  benefit  and  comfort,  and  thee^ 
ternal  joy  and  rejoicing,  both  of  miniflers  and  people,  in  the  day  of  the  LordJesus  :  which,  as 
it  is  the  fervent  prayer,  fo  it  Ihall  be -the  conflant  endeavour  of  your  unworthy  minifTer,ivfiofe 
higheil  ambition  it  is  to  ferve  you  in  -the  faith  and  fellowfhip  of  the  gofpel,  whilft  I  am, 

W.    ,B  U  R  K  I  T  T.      , 

'%'■■' 


n 


R         AYE         R 


BEFORE       THE 


4Mk.'^' 


READING 


OF       THE 


HOLT       SCRIPTURES. 

A   LMIGHTY  God  and  merciful  Father,  who  haft  appointed  thy  word  tobe.a  hght  toour 
.^^feet,  and  a  lamp  to  our  paths,  and  caufed  all  holy  fcriptures  to  be  written  for  our  learn- 
ing ;  grant  us  the  afTiftance  of  thy  Holy  Spirit,  that  we  may  in  fuch  ways  read,  mark,  learn, 
and  inwardly  digeft  them,  that  by  patience  and  comfort  of  thy  holy  word,  we  may  embrace.. ^^ 
and  ever  hold  faft  the  bleffed  hope  of  everlafting  hfe,  which  thou  haft  given  us  in  our  Saviour  ^'^ 
Jefus  Chria.  ..  ^ 

And  feeing  of  thy  tender  love  to  mankind,  thou  haft  given  thy  dear  and  only  Son  to  be  un- 
to us  both  a  facrifice  for  fin,  and  alfo  an  example  of  Godly  life,  give  us  grace  that  we  may  al- 
ways moft  thankfully  receive  this  his  ineftimable  benefit,  and  alfo  daily  endeavour  ourfelves  to 
follow  the  bleffed  fteps  of  his  moft  holy  fife  ;  who  liveth  and  reigneth  with  Thee  and  theho- 
ly  Ghoft,  ever  one  God,  world  without  end.    Amen. 


^% 


EXPOSITORY 

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# 


EXPOSITORY      N  O  T  E   S,    &c. 

U  P  O  N   ^X   H  E 

G        OS     *P^       E        L 

ACCORDING       TO 

St.    M  a  T  T  H  E   W. 


The  HOLT  BIBLE  contains  the  whole  revelation  of  the  z^ill  ofnon  m  tu     u  u        r  ^. 

Sacred  hook  is  ufually  diviUed  into  the  Old  and  NewT^ZTrb^O^^^^^^  "^^'l  ■  ^^f 
lazv  and  the  proplJs :  The  writings  of  the  Nexv  TefiimZar/J^th?JfJ'^''''''^  'T/^'"'  ^^'' 
hijiones  are  Lfour  Gofpels  and  the  A£ls  of  the  ApfniT  Thl  ^^^^^  iV'  "'  '^'^^''  ''  ^^'' 
jour  EvangeliJllwhoJcLmes  they  bear ;  ofxvhTi  ul^JZMl  T' ""''"'"  *>'  '^'' 
nel^sof..hatthey.roteMtSt.  Marie./...  LukeK^.l^.t/;^^^^^^^^ 

ries,  as  .J as  the  ^Jji  necejfary  truth's  to  Z  t:fa{!dSXf^::;^:!':Z;  '"''""^'^ 

This  chapter  before  us  contains  the  genealogy  or  pedigree  of  our  Sai'iour  TFSi  iq  r  mp  tct        ; 
wastnan,  unto  verje  17,  and  then  relates  thefaan/hi?-7\fT    J^^^^  CHRIST,  as  he 
chapter,  J      T'      ^  '^^«  relates  tbejairt  oj  his  wonderful  incarnation  to  the  end  of  the 


CHAPTER  I. 

THE  book  of  the  generation  ofjelus  Chrift 
the  fon  of  David,  the  fon  of  Abraham. 

That  is  the  defcent  of  Jefus  Chrift,  who  was.  according 
to  the  fle/h,  the  fon  of  David  and  ihe  fon  of  Abraham,  i1 
on  this  wife  And  his  genealogy  from  Abraham  down  to 
his  reputed  father  was  thus.  Here  note,  That  our  Evan- 
geliit,  deligning  to  write  a  rarrntive  of  our  Saviour's  life, 
begins  with  his  pedigree  and  genealogy,  and  fhews  whom 
he  defcended  from,  namely,  from  David  and  Abraham. 
Where,  o^/frvf,  i.  That  David  is  named  before  Abraham, 
becaufe  he  being  a  king,  and  an  illuftrious  type  of  the  Mef- 
lias,  the  Jews  expeded,  and  do  to  this  day  expeft,  thatthe 
fon  of  David  fhould  reign  over  them  ;  and  that  they  Ihould 
enjoy  >  temporal  kingdom  by  him.  2.  The  names  given 
to  our  blelTed  Saviour,  Jejia  and  Chrifi  ;  Jejus  is  hiiHe- 

nnZ"'Tf'"'!:'''S!:'^""  ^"^''°"'  '^^^'/i^  his  Greek 
name,  and  figmfies  Anointed.  From  whence  feme  do  in- 
fer  an  inumaiion  .nnd  encouragement,  that  both  Hebrews 


of  both  ;  according  to  that  of  St.  John,  epift.  I.   chap,  ii, 

only,  but  atjo  for  thejlns  of  the  v^hole  -JjHd. 

2^  Abraham  begat  Ifaac ;  and  Ifaac  begat  Ja. 
cob  ;  and  Jacob  begat  Judas  and  his  brethren; 
3  And  Judas  begat  Phares  andZara  of  Thamar; 
and  Phares  begat  Efrom;  and  Efrom begat  A- 
ram  ;  4  And  Aram  begat  Aminadab  ;  a^iid  A- 
minadab  begat  NaalTori ;  and  Naaflbn  besat 
balm  on : 


Both  the  evangelifts,  St.  Matthew  and  St.  Luke  make 
mention  of  ctir  faviour's  pedigree  ;  the  former  bv  his  re- 
puted father's  fide,  the  latter  by  his  mother's  fid'c.  The 
delign  of  both  was,  to  prefent  us  with  a  general  draught 
ot  our  Lord's  pedigree  and  defcent,  and  not  tobe  llricrand 
accur.ite  in  enumerating  every  individual  perfon.  This 
fhould  teach  us,  not  to  be  ever  curious  in  fcanninir  the  p.irts 

and  Greeks,  both  ]<^V^gS^^^I^^)^]!'  """"'''''    ^^ 'h.sge.^e.-,!rgy,  much  lefs  captiouflv  to  objecl  agaii  ll  if. 

Chrift  for  life  and  lah^Jon  he  bS'^^T,  L1^L'°'?^  ""'°  ^''I'  '^^^e  evangelifts  were  not  critical  and  exacl  in  com- 
t>on,  he  beirg  the  common  Saviour    pofing  this  genealogy,  why  Ihould  we  Cew  (uffelv^  fo  in 

e\- 


'i- 


j*»». 


^ 


^l     i     (St.    matt  H  E  W. 


Chap.  i. 


examining  of  it?  Rather  let  us  attend  to  the  defign  of  the 
Holy  Choft  in  writing  of  it,  which  was  two-fold  :  rirft  for 
the  hot  our  of  our  faviour,  as  man,  fliewing  who  were  his 
noble  snd  royal  progenitors,  according  to  the  flelh.  Se- 
condly, For  the  confirmation  of  our  faith,  touch  ng  the  re- 
ality of  our  Redeemer's  incarnation.  The  fcripture  mak- 
ing mention  of  all  his  progenitors,  from  the  firft  man  Ad-im 
to  his  reputed  father  Jofeph,  will  not  fuffer  for  us  to  doubt, 
either  of  the  truth  of  his  human  nature,  or  of  the  certainty 
of  hi?  being  ihepromifed  MefTias.''  Learn  hence,  Tha\  the 
wlfdrm  of  God  hath  taken  all  neceflary  care,  and  ufed  all 
needful  means,  "for  the  fatisfying  the  minds  of  all  unpreju- 
diced perfons  touching  the  reality  of  Chrifts  human  nature, 
and  the  certainty  of  hi?  being  the  proinifed  McfTias  :  for 
both  thele  ends  is  our  faviour's  genpalogy  and  defcent  re- 
corded in  the  Ijoly  fcriptures. 

5  And  Salmon  begat  Booz  of  Rachab  ;  and 
Booz  begat  Obed  of  Kuth  ;  andObed  begat  Jef- 
fe  ;  6  And  Jefle  begat  David  the  king ;  and  Da- 
vid tlie  king  begat  Solomon  of  her  that  bad  been 
the  zvife  of  Urias ;     7  And  Solomon  begat  Ro- 
boam  ;  andRoboam  begat  Abia  :  and  Abia  be- 
gat Afa  ;    8  AndAfa  begat  Jofaphat ;  and  Jo- 
laphat  begat  Joram  ;  and  Joram  begat  Ozias; 
g  And  Ozias  begat  Joatham ;  and  Joatham  be- 
gat Achas  ;  and  Achas  begat  Ezekias  ;     10  And 
JEzekias  begat  ManaiTes ;  and  Manafles  begat 
Amnion;  and  Ammon  begat  Jofias ;    11  And 
Jofias  begat  Jechonias  and  his  brethren,  about 
the  ti  me  they  were  carried  away  to  Babylon  ; 
1 2  And  flfter  they  were  brought  to  Babylon, 
Jechonias  begat  Salathiel ;  And  Salathiel  begat 
Zorobabel ;    1 3  And  Zorobabel  begat  Abiud  ; 
and  Abiud  begat  Eliakim  ;  and  Eliakim  begat 
Azor;    14  And  Azor  begat  Sadoc;  andSadoq 
begat  Achim  ;  and  Achim  begat  Eliud;  15  And 
Eliud  begat  Eleazer  :  and  Eleazer  begat  Mat. 
than ;  and  Matthan  begat  Jacob  ;    16  And  ja- 
cobbegatJofephthchulDandofMary.ofwhom 
wasbornjcfus,  who  is  called  ChriiSl.     17  So  all 
the  generations  from  Abraham  to  David,  are 
fourteen  generations ;  and  from  David  until 
the  carrying  away  into  Babylon  are  fourteen 
generations ;  and  from  the  carrying  away  into 
Babylon  unto  Chrift,  are  fourteen  generations. 


an  harlot  ;  Ruth  cams  of  Moab,  •whom  Lot  begat  of  bis 
own  daughter  ;  and  Bathflieba,  the  wife  ofUriah,  wasone 
with  whom  David  had  committed  adultery.  Now  the  wil- 
dom  of  God  has  thought  fit  to  leave  all  this  upon  record, 
for  feveral  ends  and  purpofes.  i.  To  denote  the  freencfi 
of  God's  grace,  which  extends  itfelf  in  the  faving  efFefts 
aiidbeiiefitsof  it  to  them  that  are  nioft  unworthy  and  ill- 
deferving.  2.  To  encourage  the  greatcftfinneri  to  go  unto 
Chrilt  by  faith,  and  feek  tq  be  ingrafted  in  him  :  for  as 
Chrift,  by  the  power  of  his  godhead,  did  purify  our  nature 
from  all  the  f  oUution  of  our  anceftors,  fo  ke  can,  by  the 
power  of  his  grace  and  fpirit,  fanftify  our  perfons  and  na-' 
tures,  how  foul  and  impute  foever  they  either  are,  or  have 
been.  3.  Hereby  our  Lord  gives  us  to  underftand,  that  he 
came  to  iav^  the  gnotl  nott>nous  {inn«rs,  as  well  as  thofe 
whofe  lives  haveTjcenlpfs  fcandalous.  4. This  is  recorded 
for  the  fupport  of  fuch  arare  illegitimate  and  bale -born  ; 
how  vile  foever  their  parents  fin  has  rendered  thetn  in  the 
eyes  of  men,  it  is  their  own  fin  only,  which  cxpofes  them  to 
contempt  in  the  fight  of  God.  Itis  not  iUegitimacy,  but 
unregeneracy,  thj:  makes  us  objefls  of  God's  wrath. 

18  ^  Now  the  birth  of  Jefus  Christ  was  on 
this  wife:  When  as  his  mother  Mary  wasefppuf. 
ed  to  Jofeph,  before  they  came  together,  fhe 
was  found  with  child  of  the  Holy  Ghoft. 

That  is,  the  bii=th  of  Chrift  was  not  in  the  ordinary  and 
natural  way,  but  his  mother  Mary  was  found  to  be  with 
child  by  the  extraordinarj'  and  miraculous  operation  of  the 
Holy  Ghoft.  Here  oo'e,  that  the  Efpoufalof  Mary  to  Jo- 
feph was  for  the  fafety  of  Chrift,  and  for  the  credit  and  re- 
putation of  the  Virgin.  It  was  for  our  Saviour's  fafety, 
becaufe  being  to  fly  into  Egypt,  heha«  Jofeph  his  reputed 
father  to  take  care  of  him  ;  arrd  it  was  for  the  Virgin's 
reputation,  left  fhe  fhould  have  been  accounted  unclean. 
Learn  hence.  What  a  fpecial  regard  almighty  God  has  to  the 
fame  and  reputation  of  his  children  ;  he  would  have  ihem 
free-from  the  leaft  fufpicion  of  evil  anddifhonefty.  Mary 
being  efpouled  to  an  huft)and,  frees  herfelf  from  the  fufpi- 
cion of  naughtinefs,  and  her  fon  from  the  imputation  of  an 
illegitimate  birth.  Cbferve  farther,  The  miraculous  con- 
ception of  Jefvs  ;  the'  Holy  Ghoft  over/hadowed  the  Vir- 
gin, and  did  miraculoufly  caufe  herconception  without  the 
help  of  an  human  father.  Thus  Chrift  was  the  Son  of  God 
as  well  in  his  human  as  in  his  divine  nature  :  he  niuft  needs 
be  a  perfeft  holy  perfon,  who  was  conceived  pnrely  by  the 
Holy  Spirit's  operation. 

19  Then  Joieph  her  hufbandbeingajuft  mati, 
and  not  willing  to  make  her  a  public  example, 
was  minded  to  put  her  away  privily. 


Chfervt,  Here  are  fevetal  women  mentioned  in  our  Sa-  That  is,  being  an  holy  perfon,  and  a  ftriftobferverof  the 
viour's  genealogy,  and  all,  or  nioft  of  them,  have  a  brand  rites  of  his  nation,  he  was  unwilling  to  accompany  with  a 
of  inf.imy  upon  them,  Thamar  was  one  with  whom  her  defiled  woman,  and  therefore  minded  to  put  her  away,  by 
father-in-law,  Judah,  committed  inceft ,  Rachab  is  called    giving  her  a  bill  of  divorce  into  her  hand  before  two   wit. 

nelTes 


Chap.  v. 


St.    MATTHEW. 


25 


Nay,  nay  :  for  whatfoever  is  more  than  tlicfe, 
comet  !i  of  evil. 

Here  001*  Lord  prcfcribes  a  proper  mean  nud  remedy  for 
fliUnniiig  the  occnfion  and  dangi-r  of  ralli  fwearing  ;  and  that 
is,  by  uling  and  accudoming  ourlclvs,  in  converfation,  toa 
true  fimplicity  and  conftaiir  plainnefs  of  fpeecli ;  either  af- 
firming or  denying,  according  to  the  nature  of  the  thing  ; 
letting  oaths  alone  till  we  are  called  to  them  upon  great  oc- 
cafions,  far  ending  ftrife  between  man  and  man.  Learn, 
that  the  great  end  of  fpeech  being  to  communicate  the  fenfff 
of  our  minds  to  each  other,  we  ought  to  ufe  fuch  plainnefs 
and  fimplicity  in  fpeaking,  that  we  may  believe  one  another 
without  oaths,  or  more  Tolemn  or  religious  afleverations. 

38  Ye  have  heard  that  it  hath  been  laid,  Ai\ 
eye  ibr  an  eye,  and  a  tooth  for  a  tooth.  39  But 
I  iay  imto  you,  Thatyc  reiift  not  evil ;  but  vvho- 
foever  fliall  imitc  thee  on  thy  right  cheek,  turn 
to  him  the  other  alfo.  4,0  And  if  any  man  will 
fue  thee  at  the  law,  and  take  asvay  thy  coat,  let 
him  have  tby  cloke  alio.  .^\  And  whofoever 
Ihall  compel  thee  /o^o  a  mile,go  with  him  twain. 

Our  Saviour  here  vindicates  the  fixthcommandment,  which 
obliges  us  to  do  no  wrong  to  the  body  of  our  neighbour. 
God  hath  givena  law  to  the  public  magiftrate.  to  require  an 
eye  for  an  eye,  and  a  looih  for  a  tooth,  when  a  perfon  was 
wronged  :  Hereupon  the  I'harifees  taught,  that  a  private 
perfon  wronged  by  another,  might  exadt  fatiifaftion  from 
him  to  the  fame  degree  in  which  he  had  been  wronged  by 
him  ;  if  he  had  loft  an  eye  by  another,  he  might  revenge  it, 
by  taking  away  the  life  of  anoiher.  But  fays  Chrift,  I  fay 
unto  you,  Rejijt  nut  evil  ■•  that  is,  feek  not  private  revenge, 
but  have  th<.  avengiiig  of  injuries  to  God  and  the  inagiftrate; 
and  in  trifling  matters,  not  tt.  appeal  at  all;  and  when  forc- 
ed, not  for  revenge  fake.  Teaching  us,  that  we  ought  ra- 
ther to  fufl'er  a  double  wrong,  than  to  feek  revenge  :  chrif 
tianity  obliges  us  to  bear  many  injuries  patiently,  rather  than 

to  revenge  one  privately Religion,  indeed,  does  not  bid  us 

invite  injuries,  but  it  teaches  us  to  bid  them  welcome  :  we 
are  not  to  return  tvil  for  evil,  but  rather  to  endure  a  great- 
er evil  than  to  revenge  a  lefs. 

4,2  Give  to  him  that  afketh  thee  ;  and  from 
him  that  would  borrow  of  thee,  turn  not  thou 
away. 

Our  Saviour  lierc  prelTes  the  law  of  charity  upon  his  dif- 
ciples  :  thir,  is  two-fold  ;  a  charity  in  giving  to  them  that 
b."2;,  and  a  charity  in  lending  to  them  ihatdefireto  borrow. 
Ciindianity  obliges  all  thofe  who  have  ability,  to  abound  in 
vork-  of  charity  of  all  forts  and  kinds  whatfoever.  He  that 
is  truly  charitable,  doth  not  only  give  but  lenil  :  yea,fonie- 
tinies  Lc;;d,  looking  for  nothing  again.  It  is  not  enough  to 
acl  charity  of  ojie  fort.  Inn  we  muft  be  ready  to  a.5tit  in  e- 
very  kind,  and  to  the  higheft  degree  that  our  circumflances 
will  admit.  Givir.g  is  a  godlike  thing  ;  he  is  the  giver  of 
every  good  and  pcrfeft  gift ;  he  gives  before  we  afii,  and  wc 
muftimitateCodin  giving  ;  namely,  by  giving  what  we  give. 


cheerfully,  finccrely, difcretely,  proportion atily,  uni^erfally, 
in  obedience  to  God's  command,  and  with  an  eye  at  his  glo- 
ry. And  there  is  fometimesas  great  charity  in  lending  as 
there  is  in  giving  ;  many  a  poor  family,  by  ourleudinjT  thcin 
a  fmall  matter,  may  raife  themfelves  into  r.  condition  to  live 
comfortably  and  honeftly  in  the  world. 

43  Yehave heard  that  ithathbccn  faid.Thou 
fiialt  love  thy  neighbour,  and  hate  thine  enemy : 
44  But  I  fay  unto  you.  Love  your  enemies,  blefs 
them  th'at  curfe  you,  do  good  to  them  that  hate 
you,-and  pray  for  them  thatdefpitcfully  uie  you 
and  perlecute  you. 

Another  corrupt  glofs  which  the  Pharifees  hr.d  put  upon 
the  law  of  God,  our  Lord  here  takes  notice  of  -.  the  law  faid. 
Thou  /bait  love  thy  mighhour,  Levit.  xix.  i8.  This  they  in- 
terpreted to  relate  only  (o  their  countrymen  the  Jewt ;  con- 
cluding that  they  might  hate  all  the  uncircumcifed  nations, 
as  enemies  :  but  faith  our  Lord,  I  require  you  to  love  all 
men  ;  for  if  enemies  muft  not  be  flint  out  of  your  love,  none 
muft.  Lev f  your  enemies  ;  here  the  inward  affection  is  re- 
quired. DUfsthem  that  curfe  you  ;  there  outward  civility  and 
affability  is  required.  Do  };cod  to  them  that  hate  you  j  here  re- 
al acts  of  kindnefs  and  charity  are  commanded  to  be  done  by 
us  to  our  bittereft  enemies.  Pray  for  them  that  defpiiefully 
ufe  you,  and perfecute yr,u;  Thefe  are  the  higheft  cxpreilions 
of  enmity  that  can  be,  calumny  and  crurlty  ;  yet  arc  we 
commanded  to  pray  for  thofe  that  touch  us  in  thefe  two  ten— 
derefl  points,  our  reputation  and  our  life.  7.frtr«,That  chnf- 
tianity  obliges  us  to  bear  a  fincere  affection  towards  cur  mcil 
malicious  enemies  ;  to  be  ready  upon  all  occafions  to  do  good 
unto  them,  and  pray  for  them. 

45  That  ye  may  be  the  children  of  your  Fa- 
ther which  is  in  heaven  :  lor  he  makctli  his  fun 
to  rife  on  the  evil  and  on  the  good,  and  fendeth 
rain  on  thejufl  and  on  the  unjuft. 

To  encourage  us  to  the  foregoing  duty  of  loving  our  en- 
emies, our  Lord  propounds  the  example  of  God  himfelf  to 
our  imitation,  that  you  may  be  children  of  your  Fdlher  ;  that  i,';, 
that  you  may  be  known  to  be  the  children  of  your  Fatlier 
•which  is  in  heaven.  Note,  i.  That  the  heft  evidence  wc 
can  have  of  our  divine  fonlhip,  is  our  conftirmity  to  the  di- 
vine nature,  efpecially  in  thofe  excellent  properties  of  good- 
iiefs  and  forgivenefs.  2.  That  God  doth  good  to  them 
that  are  continually  doing  evil  unto  him.  Rain  and  i'un, 
fat  and  fweet,  gold  and  filver,  are  fuch  good  things  a.?  their 
hearts  and  houi'es  are  filled  with,  who  are  altogether  empty 
of  grace  and  jroodnefs. 

46  For  il  ye  love  them  which  love  you,  wliat 
reward  have  ye  ?  do  not  even  the  publicans  the 
lame  ?  47  And  if  ye  lalutc  your  brethren  on- 
hv  what  do  ye  more  than  ethers^  do  not  cvci'. 
the  publicans  fo  r 

Yet  fatiht^to  encourage  us  to  this  dutvofloving  ohitp- 
•  D  e- 


26 


bT.    MATTHEW. 


Chap.  vr. 


eniies,  Cliriftaflures  his  difciples,  that  He  experts  more  from 
them  than  from  others  ;  more  than  common  humanity  and 
(ivil  courtefy  amonc;  friends ;  for  even  Heathens,  by  th- 
light  of  nature,  were  taught  to  love  thofe  that  loved  them  : 
hut  he  expefted  that  chrift.anity  lliould  teach  them  better, 
and  lead  them  farther,  even  to  love  their  enemies,  and  to  bUfs 
them  that  curfe  them.  Note,  Love  for  love  is  jultice  ;  love 
for  no  love  is  kindnefs ;  but  love  for  hatred  and  enmity  is 
divine  jToodnefs;  a  Chriftlike  temper,  which  will  render  us 
illulh-ious  on  earth,  and glorions  in  heaven. — But,  Lord!  how 
do  men  confine  their  love  to litt'e  fefts  and  parties!  and  from 
thence  comes  thnt  bitternefs  of  fpirit  of  one  party  towards  a- 
Bother  ;  and  oh  !  how  hard  is  it  to  find  a  chriftian  of  a  true 
catholic  Jove  and  temper  ! 

48  Be  ye  therefore  perfe6t,  even  as  your  Fa- 
ther-which  is  in  heaven  is  perfe6l. 

Tliat  is,  aim  at  perfeftion  in  all  chriftian  virtues  and  divine 
graces,  but  particularly  in  this  of  love  ;  in  imitation  ofyour 
heavenly  Father,  wiio  is  the  perfect  pattern  of  all  defireable 
goodnefs  and  adorable  perf  eftions.  1 0  be  perfe£l  as  our  hea- 
venly Father  is  perjcfl,\%  indeed  impolTible  as  to  equality, 
but  not  as  to  imitation.  The  word  rendered  here  perfefl, 
by  St.  Matthew,  is  ell'ewhere  by  St.  Luke  rendered  w/fr- 
c'lful,  Luke  vi.  36.  implying,  that  charity  is  the  perfeiftion 
of  a  chriftian's  graces  :  he  that  is  made  perfeft  in  love,  is 
perfect  in  all  divine  graces,  in  the  account  of  God.  Learn, 
I .  That  there  is  no  (landing  ftill  in  religion  ;  he  that  will 
he  faved  muft  prefs  on  towards  pcrfeftion.  2.  Thatnolefs 
than  perfect  and  complete  perfeftion  in  grace,  and  particu- 
larly in  the  grace  of  love  and  charity,  is  and  ought  to  be  the 
aim  of  every  chriftian  in  this  life,  and  fliall  be  his  attainment 
in  the  next. 

CHAP.     VI. 

This  chapter  Is  a  continuation  of  our  Saviour's  incomparable 
Jlrmon  upon  the  mount,  in  which  he  cautions  his  iliciples  a- 
gainfi  the  hypocrify  and  vain-glory  ofthePharifees,  both  in 
their  aim/giving  and  prayers  .•  The  former  in  the  fir fi  four 
verfes  of  this  chapter,  which /peaks  thus  ; 

TAKE  heed  tliat  ye  do  not  your  alms  before 
men,  to  be  feen  of  them,  otherwife  you 
have  no  reward  ofyour  P'ather  whicli  is  in  hea^ 
ven.  2  Therefore  when  thou  doeft //j///<?  ahns, 
do  not  found  a  trumpet  before  thee,  as  the  hy- 
pocrites do,  in  tlie  fyi^agogucs,  and  in  the  rtreets, 
tliat  they  may  have  glory  of  men.  Verily,  I 
Jay  unto  you.  They  have  their  reward.  3  But 
when  thou  docit  alms,  let  not  thy  left  hand  know 
what  thy  right  hand  doeth  ;  4  That  thine  ahns 
may  be  in  fecret ;  and  thy  Father  which  Teeth 
in  fecret,  himfelf  fliall  reward  thee  openly. 

Ohfo'-JcheTe,  i.  The  duty  direiHcd  to,  almfjiiving  after  a 
right  n'anner  ;  Do  not  your  alms  htforc  tnen  ■•  lomc  copies  read 
ir,  I  oivt y cur  right ro:<rners  before  men  .-  Beeaufe  almfgiving 
is  ;i  confiderabie  part  of  that  righieoufnefsand  jultice  which 


we  owe  unro  onr  neighbour  ;  he  tBat  i»  uncharitable  is  un- 
jufl.  Arts  of  charity  are  arts  of  juftice  and  equity.  It  alfo 
intimates  to  us,  that  the  matter  of  our  alms  fhouldbe  goods 
righteoufly  gotten  :  to  give  alms  of  what  is  gotten  iinjultly, 
is  robber}'  and  not  rightcoufnefs.  1.  Our  Lord's  cautionary 
direftion  in  giving  alms,  'Take  heed  that  ye  do  them  not  ti  he 
feen  of  men.  (t  is  one  thing  to  do  our  alms  that  men  may 
fee  them,  and  another  thing  to  do  them  that  we  may  be  feen 
of  niPn.  Weought  todo  almsbcforemen,  that  God  may  be 
glorified:  butnot  to  be  feen  of  men,  tiiat  ourfeltesmay  he  ap. 
plauded  bynien.  3.  The  particular  lin  which  our  faviour 
warns  his  difciples  againft  in  giving  their  alms,  namely,  often- 
tation  and  vain  glory,  which  the  Pharifees  were  gihiity  of  : 
Soundir.g atrumpet ,  to  call  people  about  them  when  they  gave 
-their  alpis.  Thence  Uarn,  That  the  doing  any  good  work, 
efpeciany  ariy  work  of  charity  and  mercy,  vain-glorioufly, 
and  not  with  an  eye  to  G«4's  glory,  will  certainly  mifs  of  the 
reward  of  well  doing  in  anotnt^  world.  4.  The  advice  which 
our  Lord  has  given  for  the  prevention  of  this  fin  and  dan- 
ger ;  and  that  is,  to  do  our  arts  as  fecrttly  as  we  can  ;  Let 
not  thy  left  hand  know  what  thy  right  hand  /t^th  :  That  i' 
conceal  it  from  thy  neareft  relations  and,  if  pofTible,  from  th\ 
felf.  Note  thence,  that  the  fccrecy  of  our  chanty  is  one  good 
evidence  of  its  fincerity.  Hence  the  Egyptians  made  the 
emblem  of  charity  to  be  a  blind  boy,  reaching  out  honey  to 
a  bee  that  had  loil  her  wings. 

5  %  And  wfien  thou  prayeft,  thou  fhalt  not 
be  as  the  hypocrites  are  ;  for  they  love  to  pray 
Handing  in  tlie  fynagogues,  and  in  the  corners 
of  the  Itreets,  that  they  may  be  iean  of  men. 
Verily  I  fay  unto  you.  They  have  their  reward. 
6.  But  thou  when  thou  prayeft,  enter  into  thy 
clofet,  and  when  thou  haft  fliut  thy  door,  pray 
to  thy  Father  which  is  in  fecret,  and  tliy  Fa- 
ther which  feeth  in  lecret  fliall  reward  thee  o- 
penly. 

Here  our  Saviour  warns  his  difciples  againft  the  fame  Pha- 
rifaical  hypocrify  in  praying,  which  he  had  before  reproved 
in  almfgiving.  It  was  lawful  to  pray  in  the  fynagogues,  and 
to  pray  ftanding,  and  that  before  men  :  but  to  do  this  upon 
defign  to  be  applauded  by  men,  is  condemned  by  our  Lord. 
Our  bufiiiefs  in  prayer  lies  with  God,  we  are  not  to  concern 
ourfelves  liow  men  like  our  performances  ;  it  is  fufficient  if 
God  doth  approve  and  will  accept  them.  To  cure  the  fore- 
going vanity,  Chrift  direrts  to  fecret  prayer  in  our  dofets, 
where  God  is  the  witnefs,  and  will  be  the  rewarder  of  our 
fincerity.  Note, That  ieciet  prayer  is  a  commanded  and  en- 
couraged duty,  and  when  in  fincerity  performed  fliall  he  at- 
tended with  a  public  and  glorious  reward  :  Pray  to  thy  Fa- 
ther which,  fic, 

7  But  when  j'e  pray,  ufe  not  vain  repetitions, 
as  the  heathen  do  :  for  they  think  that  they  fliall 
be  heard  for  their  much  fpeaking.  8  Be  not  ye 
therefore  like  unto  tliem  :  for  your  Father  know 
eth  what  things  ye  have  need  of  before  ye  a!k 
him.  A 


Chap  vr. 


St.  .  M  A  T  T  H  E  W. 


27 


A  Vain  glorious  oftentation  in  prayer  was  condemned  by 
our  Lord  in  the  former  vcrCe  :   Here  a  vainglorious  muki- 
plicity  of  words,  by  idle  tautologies  and  impertinent  repeti- 
tions,  is  condemned  alfo  ;  after  the  manner  of  the  heathen, 
who  expe(fled  to  have  their  prayers  granted  by  God  for  the 
multiplicity  of  words  ufed  by  themfelves. — Hence  «9/e.  That 
a  Chriftian's  hulinelsin  prayer  being  not  to  inform  God,(/3r 
he  hioweth  -what  thmgs  we  need  before  we  ajk  him)  nor  yet  to 
move  and  perfuade  God  (for  he  is  our  Father)  itcertainly ar- 
gues   an  undue   apprehcnfion   of  God,   when  we  lengthen 
out  our  prayers  with   vain  repetitions  and  a  multitude  of 
words.     \ei,note,i.  That  it  is  not  all  repetition  of  the  fame 
words  in  prayer  which  Chrift  here  condemns,  for  he  himfelf 
prayed  thrice,  ufing  the  fame  words,  that  the  cup  might  pafs 
^  from  him.   Nor,  2.  Are  we  to  apprehend  that  praverscontin- 
ued  toaconfiderable  length  are  forbidden  bv  Chrift;  for  So- 
lomon's prayer    was  fuch,    i  Kings  '•"'•   Nehemiah's  fuch, 
chap,  ix.     It  is  faid  the  people  confefTed  and  worfhipped  for 
three  hours  ;   our  Lord  continued  in  prayer  all  night  ;  and 
the  Church,  A6ts  xii.  made  prayers  without  cealing  for  St. 
Peter's  enlargement.     And  we  read  of  St.   Paul's  praying 
night  and  day,  i  Thefl.  in.  10.  and  of  his  commanding  the 
churclieito  beinftant  in  prayer,  and  to  continue  m  prayer. 
But  Chrift  here  condemns  prayer   lengthened  out  upon  an 
apprehenfion  that  we  (hall  be  heard  for  our  much  fpeaking; 
or  can  move  God  by  arguments,  whilft  we  continue  in  our 
fms.     Dr.  Whitby. 


9  After  this  manner  therefore  pray  ye. 

As  if  Chrift  had  faid.  For  preventin  thefe  and  all  other 
faults  in  prayer,  I  will  myfelf  give  a  complete  form  of  pray- 
<r,  ^nd  an  exaft  pattern  and  platform  for  your  imitation 
when  you  pray.  A/'o/if,  That  the  Lord's  prayer  is  both  a 
perfeft  form  of  prayer,  which  ought  to  be  uied  by  us,  and 
alfo  a  pattern  and  platform,  according  to  which  all  our 
prayers  ought  to  be  framed.  St.  Matihew  fays,  After  this 
manner  pray  ye  ;   St.  Luke  fays,   When  ye  fray ,  fay , 

9  Our  Father  which  art  in  heaven,  hallowed 
be  thy  name  ;  loTliy  kingdom  come  ;  thy  will 
be  done  in  earth  as  it  is  m  heaven  :  1 1  Give  us 
this  day  our  daily  bread  ;i  12  And  forgive  us  our 
debts, as  we  forgive  our  debtors;  13  And  lead 
us  not  into  temptation,  but  deliver  us  from  evil : 
for  thine  is  the  kingdom,  and  the  power  and 
the  glory,  for  ever.     Amen. 

The  fenfe  and  fignification  of  this  beft  of  prayers  is  this : 
I  O  thou  our  Father  in  Jefus  Chrift  !   who  remaineft  in  thy 

*  throne  in  heaven,  and  art  there  perpetually  praifed,  and 
^  perfeftly  obeyed  by  glorious  angels  and  glorified  faints  ; 
^'  grant  thatthy  name  may  be  glorified,  thy  throne  acknow- 
'  kd;icd.  and  thy  holy  will  obeyed  here  on  earth  beiow, 
'  by  us  thy  fons  and  fervants,  mo'ft  fincerely  and  readily,  and 
^  m  fome  proportion  to  what  is  done  in  heaven.  And  be- 
'  caufe,  by  rcafon  of  the  frailty  of  our  natures,  we  cannot 
'  fubfift  without  the  comforts  and  fupportf  of  life,  we  crave 
^  that  fuch  a  proportion  of  the  good  things  of  this  life   may 

*  be  given  unto  us  as  may  be  fufficient  for  us ;  and  that  we 


'  maybe  content  with  our  allowance.     And  knowinj^   that 

*  thy  holinefs  andjuftice,  obliges  thee  to  punilh  linners,  we 
plead  with  thee,  for  the  fake  of  thy  £on's  fatisfaCtion,    to 

^  pardon  us  our  daily  trefpalles  which  we  are  guilty  of  in  this 

*  ftate  of  imperfeftion,  as  we  do  freely  and  heartily  foro-ive 
^'  others  that  have  offended  and  wronged  us.  And  feeing 
J  that  by  reafon  of  the  frailty  of  our  nature,  we  are  prone 

*  to  rufli  upon,   and  run  into  temptation,  we  crave,  tliatby 
'  the  power  of  thy  omnipotent  grace,  we  may  be  kept  from 
'  Satan's  temptations,  from  the  world's  allurements, from  our 
'  own  evil  inclinations,  and  be  preferved  unhlamablcto  thine 
I  everlafting  kingdom  :    which  is  exalted  over  all   perlons. 
'^  over  all  places  and  things,  in  all  times  paft,  prefent  and  to 
'  come.     And  accordingly,  in  teftiniony  of  our  defires,  and 
*  in  aflliraiice  to  be  heard  and  anfwered,  v/e  fav  /f>nen  ■  fobe 
'  It,  fo  let  it  be,  even  fo,  O  Lord,  let  it  be  forever.'   'Mt,re 
particularly,  in  this  comprehentivc  and  compendious  prayer 
the  following  feverals  are  remarkable.      Namely,    i     That 
the  le.irned  obferve,  that  this  prayer  is  taken  out  of  the  lew' 
Kh  liturgies,    in  which  it  is  entirely  found,  excepting  thefe 
words,   ^s  we  forgive    them  that  trefpafs  agai»f  us.      ¥ronx 
whence  Grotius  notes,  how  far  Chrift,  the  Lord  of  his  church, 
was  from  afFefting  novelties,  or  defpifing  any  thing becaufe- 
It  was  a  form  ;    a  piece  of  piteous  weaknefs  among  fome  ac 
this  day.   2. The  perfon  to  whom  Chrift  direftsuuo  make  our 
prayers  ;  viz.  toGod  under  the  notion  oi  i  father  ;  teach- 
ing us.  That  in  all  our  religious  addrefles  to  God,  we  are  to 
conceive  of  him,  and  pray  unto  him,   under   the  notion  and 
relation  of  a  father,  our  Father,  &c.     So  is  he  by  creation 
by  a  right    of  providence  and  prefervation,  by  redemption' 
by  outward  and  vifible  profeffion,  by  regeneration  and  adop! 
tion  ;  and  this  relation  which  God  ftands  in  to  us,  may   en- 
courage us  to  pray  unto  him  :  for,  being  our  Father,we  are 
lure  that  he  is  of  eafy  accefs  unto,  and  gracioufly  pleafed  to 
grant  what    we  pray  for.     And  whereas  it  is  added,  which 
art  tn  heaven,  this  is  not  to  be  fo  underltood  as  if  his  elTence 
were  included,   or  his  prefence  circumfcribed  or  confined 
there,  for  he  fills  heaven  and  earth  with  the  immenfity  of  it; 
but  he  is  faid  to  be  in  heaven,  becaufe  there  is  the  manifef- 
tation  of  his  prefence,  of  his  purity,  of  his  power  and  glory: 
and  teaches  us  with  what  holy  fear,  with  what  humble  rei 
verence,  and  not  without  a   trembling  veneration,  polluted 
du(t  ought  to  make  their  folemn  approaches  to  the  God  of 
heaven.     3.   That  the  three  firft  petitions  relate  more  im- 
mediately  to  God.    (  i.  )  That  his  name  may    be  halhwe.-!. 
By  thenameofGod,undcrftand  God  himfelf,  as  made  known 
to  us  in  his  attributes,   and  words  and  works.       This  name 
is  hallowed  or  fanclified  by  us  three  ways  ;  by  our  lips,  when 
we  acknowledge  his  divine  perfeclions,  and  tell  of  all  his  won- 
derous  works ;  in  our  hearts,    by  entertaining  fuitable  con- 
ceptions of  God  ;  and  in  our  lives,  when  the  confider-ition 
of  thefe  divine  perfections  engages  us  to  fuitable  obedience. 
(2.)  1  hat  his  kingdom  may  come.     Cy  which  we  are  not  to 
underftand  his  general  and  providential  kingdom,  by  which 
he  ruleth  over  all  rlie  world,  that   being  always  come,   and 
capable    of  no  farther  amplification  ;   hut   principally    the 
kingdom  of  grace  promoted  in  the  hearts  of^his  people,  by 
the  preaching  of  the  gofpel.     We  pray  that  God  would  de- 
throne fin  and  Satan  Incur  own  and  others  fouls,  and  increafe 
grace  and  fandification  both  in  us,  and  them,  and  that  the 

D2  king. 


28 


St.    M  a  T  T  H  E  W. 


Chap.  vi. 


kingdom  of  glory  may  be  haftened,  and  wc  may  bepreferv- 
edblaniL'ler-)  to  ilie  coinii:gut'Chrifl  in  his  kingdom  (3  )  That 
Ins  will  may  be  djnt.     By  which  the  prect  ptive  rather  than 
the  providcrntiil  will  of  God  is  to  be  uiiderltood  ;   we  are  to 
obfy  the  toriner  uiiivcrl'ally.aiid  to  fubniit  to  thelattercheer- 
fuiiy.      It  intiii):~tt.s,  iliat  it  ought  to  be  the  care, and  ftudy, 
and  endeavour  of  every  chriltian,  that  the  commanding  will 
of  tiod  may  be   fo  done  by  men  upon  earth,  as  it  is  by   the 
glorified  laints  and  glorious  angels    done  in  heaven  :   name- 
ly, with  that  alacrity  and  cheerfulnefs,  with  that  fpeed  and 
rcadintls,  with  tli;it  conllancy  and  diligence,  that  the  imper- 
fection of  human  nature  will  ^dmit  of;  imi:ating  thebkfl'ed 
angels,  who  execute  the  divine  commands  without reliiftan- 
cy  or  ffgret.    4.   'J'he  three  1  )ll  petitions  refptct  ourfelves, 
as  ihc  'hree  former  did  almighty  God.     The  firft  of  which 
is  a  prayer  for  temporal  blefliiigs  ;   C:ve  us  this  flay  our  dai- 
ly bread:    Where  n'jic,  the  mercy  prayed  for,  bread,   which 
comprehends  all  the  comforts  and  conveniences  of  life,  and 
whatever  is  neceilary   for  the  fupporiing  human    naturt. 
Alfo  the  qualification;   it  mult  be  our  ow«  bread,  not  ano- 
ther's, what  we  have  a  civil  right  10  as  men,  and  a  covenant 
right  to  as  chriflians.     Note  farther,   1  he  kind  of  bread  we 
alk  and  deiire  ;    it  is  daily  bread.     Hereby    we  are  put   in 
mind  of  our   continual  dependance  upon  God  for  our  lives, 
and  the  fupportsof  life  which  «eenJ!..y,  and  alfo  kept  in  mind 
of  our  mortality.     And  mark  the  way    and  manner  of  con 
veying  good  things  to  us;  it  is  in  the  way  of  free  gift  ;  Civs 
us  our  daily  bread;  we  cannot  give  it  ourfelres,  and  when 
wc  have  it  of  God,  we  receive  it  not  as  debt,  but  as  a  free 
gift.     The  next  petition  is  for    fpiritual  bieffmgs ;   Forgive 
us  our  debts,  as  Vie  forgive  our  debtors.     Where  w'/ff,  i.   Some 
things  fuppofed  ;  namely,  That  we  are  all  finners,  and,   as 
fuch,  ftand  in  need  of  pardon  and  forgivenefs.   1.   That  our 
fins  are  debts,   wilful  debts,   repeated  debts,   innumerable 
debti,  inexcufable  debts,  debts  difficultly  difcharged,  and  yet, 
if  undifcharged,  undoing  debts.   3.   That  we  are  obliged  to 
pray  every  day  for  daily  pardon,  as  we  do  for  daily  bread, 
for  our  (ins  are  many  and  daily.   4.    It  is  here  fuppofed,  that 
llnce  we  are  tq  pray  for  forgivenefs  of  (in,  it  is  impoilible  e- 
ver  to  fatiify  the  juftice  of  God  for  fm. — Laftly  mte,  The 
condition  or  qualification  retjuired.  Forgive,  as  -we  fo'give  : 
This  requires,  (1.)  That  our  minds  be  full  of  charity,  free 
from    rancour  and  ill-will,  and  all  defire  of  revenge,  and  a 
fecret  grudge  againlt  another,    {i.)  That  we  ftand  ready  to 
help   them,  and  do  any  office  of  fervice  for  them  that  hav« 
offended  us.   (3.)  That  we  admit  our  offending  brother  into 
friendlhip   and  familiarity,   whic!j  is  called  a  forgiving   him 
from  the  heart  ;  our  heart  miiif  be  towards  him  as  former- 
ly it  was.      The  (iy.ch  and  laft  petition  follows.  Lead  us   n'jt 
into  temptation,  but  deliver  us  from  evil.      Here  «orf,-A- dou- 
ble mercy  prayed  for  ;  namely,  preventing  mercy,  and  dyi- 
veriiigmercy.  (i  )  Preventing  mercy  ;  Lead  us  not  into  tcvtp- 
tati'jit.     Hereby  it  is  (iippofed,  i.  That  we  are  unable  to kee^ 
O-.irfelves  from  temptation,  partly  through  our  natural    de- 
pravity, p.nrily  through  carnal  fecurity.    2.   That  it  is  God 
that  mull  keep  us  from  Satan's  all'iults,  his  traps,  and  fnares, 
which  every  where  he  la)  s  in  ambufli  tor  u^.   3.   That  it  is 
our  own  daily  dutv  to  be  earned   and  inflant  with  God  in 
prayer,  not  to  fnffer  us,  by  the  fnbtraclmn  of  his  grace,  or 
jn^  way  of  punilhment  for  (in,  to  run  intothe  circumlbuices 
which  may  prove  fnare.  to  us  ;   but  d  lily  to  nfR.rd  us  fuch  a 
me.ir.irc  of  hii  j;rate  as  w.iy  keep  us  frcm  falling  by  tempt- 


ation ;  and  not  feave  us  filling  under  the  temptation,  hut  to 
recover  us  I'pecdily  by  his  power,  and  enable  usto  ftaiid  more 
firmly  for  the  future.   (2.)  We  here  pray  lor  delivering  mer- 
cy :    Deliver  us  from  evil  ;   by  which  maybe  underltood  Sa- 
tan  theevilone.butefpecially  theevil   iflia.      Wc  pray  here 
that  God  would  gr-acioufly  prelerve  us  fro  n  thofe  vicious  in- 
clinations of  our  minds,   and  evil  diipofitii  a   of  our  hearts, 
which  render  us  fo  prone  to  yield  to  the  temptations  of  Sa- 
tan.    Here  we  fee  the  ugly  and  deformed  face  of  (m  :   It  is 
evil ;   evil  in  its  author  and  original,  it  is  of  the  devil,  the 
evil  one  ;   evil  in  its  effect    and  fruits,  it  doth  debafeand  de- 
grade us,  pollute  and  defile  us,  befool  and  deceive  us,  and, 
without  repentance,  damns  anddcflroys  us.     Obfeme  laftly, 
The  conclulion  of  the  Lord's  prayer,  which  contains  a  com- 
plicaton  of  arguments  to  urge  almighty  God  with,  for  obtain* 
ing  the  mercy  prayed  for.  (i.)  For  thine  is  the  kingf^om  :  Thou 
art  the  only  abfolute  aM  rightful  fovereign.and  all  men  are 
concerned  to  honour  thee,  aniobey  thy  laws:    thou  art  the 
fupreme  governor  of  the    world,  «c»d  king  of  thy  church, 
therefore  let  thy  kingdom  come,  and  thy  will  be  done.  (2.) 
7hine  is  the  power,  therefore  give  usdailv  bread,  and  forgive 
our  daily  fins  ;   for  thou  hall  power  to  lupply   the  one,  and 
authority  to  pardon  the  other.     The  powerof  God  is  agreat 
encouragement  to  prayer,  and  faith  in  the  power  of  God  has 
a  mighty  prevalency  in  prayer  wiih  God.    (3.)  Thine  is   the 
glory,  that  is,  thine  will  be  the  glory  ;   as  if  we  Ihould  fay, 
'  Lord  I   by  enabling  us  to  hallow  thy  name,  by  owning  thy 
'  kingdom,  by  doing  thy  will,  and  by  thy  providing  for  us, 
'  and  pardoning  of  us,  thou  wilt  have  much  glory  by  us  and 
'  from  us.'   It  teaches  us,  that  as  our  prayers  m  general  ought 
to  be  argumentative,  fo  an  argument  in  prayer  drawn  from 
the  glory  of  God,  is  a    mighty  encouragement  to  hope    for 
audience  and  acceptance.   {4.)  For  tv.r  and  ever,  tiiat  is,  thy 
kingdom   is  eternal,  thy  power  eternal,    thy  glory  eternal ; 
the  God  whom  we  pray  to  is  an  eternal  God,  and  this  attri- 
bute of  God  is  improvable  in  prayer  as  an  encoungement  to 
exped  the  fame  bleflings  from  God  which  others  have  done 
before  us ;  for  he  is  the  fame  ycflerday,  to-day,  and  for  e-« 
ver.     Amen  -■   A   word  ufcd  in  all  languages,  denoting   an 
hearty  alTent    to  our  own  prayers,    and  an  hearty  defirc  to 
receive  the  mercies  prayed  for,  and  an  humble  nlTgrance  that 
we  ffiall  be  heard  and  anfwered. 

14,  i^f  For  if  ye  forgive  men  their  trefpafles, 
your  heavenly  Fatl:er  will  alio  forgive  you  : 
15  But  if  ye  forgive  not  men  their  trefpafles, 
neither  will  your  Father  forgive  your  trefpai- 
fes. 

There  being  no  duty  to  which  our  corrupt  natures  are 
more  backward  than  this  of  forgiving  injuries,  our  Lord  re- 
peats that  duty  ovcragain,  and  trtqnenily  incukatej it  in  the 
holy  gofpels,  affuriiig  us.  that  forgiving  others  is  the  jndil- 
penfable  condition  upon  which  we  are  to  expcilfor^venefs 
from  God.  Learn^h'-nce,  That  every  time  we  go  to  God  in 
prayer,  and  beg  forgivenefs  of  him  as  we  forgii^e  oihrrs.  if 
we  do  not  forgive  them  heartily  and  liiuerclv,  Hilly  and  fre- 
ly,  readily  and  willingly,  we  fly  in  the  face  c^  God,  .iml  our 
prayers  arc  a  fort  of  imprecation  upon  i>6rfelvet  Nnte  far- 
ther. That  alihou'^h  Cod  jironiifes  us  forgiv.>nefs  if  wc  for- 
give others,  yet  it  is  with  this  limitation,  if  no  other  con- 
dition offalvuion    be  wanting,    for  this  .virtue  alone  can- 


Chai'.  vf. 


St.     M  a  T  T  H  E  W. 


29 


not  obtain  favour  with  God;  utilefe   other  tladcs  are  perfor- 
med. 

16  ^  Moreover,  when  you  faft,  be  not  as  the 
hypocrites,  of  a  fad  countenance  :  for  they  dif- 
figure  their  faces,  that  they  may  appear  unto 
men  to  fall.  Verily,  I  fay  unto  you,  they  have 
their  reward.  17  But  thou,  when  thou  fallcll, 
anoint  thy  liead,  and  wafh  thy  face  :  18  That 
thou  appear  not  unto  men  to  faft,  but  unto  thy 
Father  which  is  in  (ecret :  and  thy  Father  which 
feeth  in  lecret  (hall  reward  thee  openly. 

The  next  duty  which  our  Lord  inftruds  his  difciples  in, 
it  that  ot  religious  faftinfr,  which  is  a  devoting  of  the  whole 
man,  foul  and  body,  to  a  folcmn  a'"l  extraordinary  attend- 
ance upon  God  in  a  particubr  tune  fet  apirt  for  that  purpofe, 
in  order  to  tiie  deprecating  of  his  difplcifure,  and  for  the 
fupplicating  of  hi5  favour,  accomp;>n\ed  with  an  abftiiicnce 
from  bodily  food  and  fenfiul  delights,  and  from  all  fecular 
affairs  and  worldly  bulinefs.  Now  the  direction  of  our  Lord 
as  to  this  duty  of  falling,  is  double  :  i.  He  cautions  us  to 
beware  of  an  abule  in  fafting  :  Be  not  as  the  hypocrites  are, 
of  a  fad  countenance  ;  that  is,  do  not  afFeft  a  fullen  fadnefs, 
ghaftlinefs,  and  unpleafantnefs  of  countenance,  like  the  hy- 
pocritical h'harilees,  who  viti.iie  and  diftolour  their  faces, 
whomsr  anJ  abolilh  their  native  complexion.  Hypocrify 
can  paint  the  face  black  and  fable,  as  well  as  pride  with  red 
and  white.  2.  He  counfels  us  to  take  the  right  way  in 
failinnr ;  To  anoint  the  head,  and  -majh  the  face  .-  That  is,  to 
look  as  at  other  times,  ufing  our  ordinary  garb  and  attire, 
and  not  affeifl  any  thing  that  may  make  us  look  like  mourn- 
ers, when  really  we  are  not  fo.  Where  we  may  note,  That 
though  hypocrites,  by  their  dejected  countenances,  and  mor- 
tified habits,  do  feek  to  gain  an  extraordinary  reputation  for 
piety  and  dtvotion,  yet  the  fincere  chriftian  is  to  be  abun- 
dantly fatisfied  with  God's  approbatioi*  of  his  fervices,  and 
with  the  filent  applaufe  of  his  own  confciciice. 

19  ^  Lay  not  upfor  yourfelves  treafures  up- 
on cartli,  wheremoth  and  ruft  doth  corrupt,  and 
where  theives  break  tlu'ough  and  Real :  20  But 
lay  up  for  yourfelves  treafures  in  heaven,  where 
neither  moth  nor  ruit  doth  corrupt,  and  where 
theives  do  not  break  through  nor  Ileal.  21  For 
where  your  treafure  is,  there  will  your  heart 
be  alfo. 

Objer-u;  here,  I.  Something  implied,  namtly.  That  every 
manhas  his  treafure  ;  and whatfo*ver,  or  whercToever  that 
treafure  is,  it  is  aiira(!lnve,  and  draws  the  heart  of  man  afier 
it;  UT  every  man's  treafure  is  his  chief  good.  2.  Something 
permitted  ;  naintly,  the  getting,  poJIefling,  and  enjoying  of 
earthly  iieafure,  as  an  inllrument  enabling  us  to  do  much 
good.  3.  Something  prohb'ted  ;  and  tliat  is,  the  treafuring 
upof  worldly  wealth  is  o  ir  chief  treafui  e  ;  Lny  not  up  tr.'u- 
flares  on  earth  ■  thv.  is,  tak;:  he<d  )f  an  inordinate  affeaion 
to,  of  an  excefiive|)urrmt  ..tier,  of  a  vain  con.ndeiue  ardtruit 
in,  any  worldly  comt'jrc  .is  your  trealure.   4.  Here  is  ibine- 


thing  commanded  ;  But  lay  up  fot' yv.irf,hiet  treartircs  In  hea- 
ven :  Trealure  up  thofe  habits  ofgrace  whicli-w  ill  bring  you 
to  an  inheritance  in  glory  :  Be  fruitful  m  go'td-jjor Its,  laying 
up  in  ftore  fjr  yourflvce  a  goodfundation  I'gainft-  the  time  to 
come,  that  ye  may  lay  hold  of  eternal  life  .•  5  The  reafons  af- 
figned,  (i.)  Why  we  (houldnotlay  upour  treafures  on eanli  ; 
becaufe  all  earthly  treafures  are  of  a  periihing  and  uncertain 
nature,  they  are  fubjeft  to  moth  and  rulf,  to  robbery  and 
theft  ;  the  periihing  n?ture  of  earthly  thingsought  to  be  im- 
proved by  us  as  an  argument  to  fet  loofe  in  our  alfeftions  to- 
wards thcin.  (2.)  The  reafon  afligned,  why  we  (Iiould  lay 
up  our  treafures  in  heaven,  is  this  :  Becaufe  heavenly  trea- 
fures are  fubjeol  to  no  luch  accidents  and  calualties  as  earth  ] 
ly  treafures  are,  but  are  durable  and  Lifting.  The  things 
ti'.'t  arc  not  feen  are  eternal.  The  treafures  of  heaven  are 
inviolable,  incorruptible,  and  everlalling.  Now  wi  may 
know  whether  we  havethofen  thele  things  for  our  treafure, 
by  our  high  eftimation  of  tlie  worth  of  them,  by  the  torrent 
and  tendency  of  our  alTeftion  towards  them,  anil  our  labori- 
ous  diligence  and  endeavours  in  the  purfuit  after  them. 
lyh^re  the  treafure  is,  there  '.oill  the  hrart  he  alfo. 

22  The  light  of  the  body  is  the  eye:  if  there- 
fore thine  eye  be  fingle,  thy  whole  body  Ihall  be 
full  of  light.  23  But  if  thine  eye  beevil,  thv 
whole  body  fiiall  be  full  of  darknefs.  If  there- 
fore the  light  that  is  in  thee  be  dai'kncfs,  how 
great  is  that  darknels  ! 

In  the  foregoing  verfes,  our  Lord  acquainted  us.what  in 
our  affeftions  and  judgments  we  (liould  eileem  as  our  chief 
treafure;  now  this  judgment  concerning  our  chief  treafure 
is  by  our  Saviour  here  compared  to  the  eye  ;  as  the  eye  is  the 
candle  of  the  body,  that  enlightens  and  direif:?  it,  fo  our  un- 
dcrlfanding  and  judgment  of  the  excellency  of  heaven,  and 
the  things  above,  will  draw  our  aueclions  towards  them,  and 
quicken  our  endeavours  after  them.  yVo/i" thence, That  fuch 
as  our  judgment  is  concerning  happinefs,  fuch  will  f.ur  de- 
fires  be  for  the  attainment  of  that  happinsfs.  Our  afFeftions 
are  guided  by  our  apprehenfions ;  where  the  efteemis  high, 
endeavours  will  belb-ono-. 

24,  9^  No  man  can  ferve  two  mall  era :  for  ei- 
ther he  will  Uite  the  one,  and  love  the  otl^.er  ; 
or  elfe  he  will  hold  to  the  one,  and  d;fpife  the 
other.     Ye  ca-nnot  ferve  God. and  mammon. 

Obferve,  liere,  A  two  fold  mailer  fpolcen  of.  Cod  and  the 
world.  God  is  our  mafter  by  creation,  preftrvation,  and  re- 
dimption  ;  he  has  appointed  U5  our  v.ork.  and  fecured  us 
oiu"  wages.  The  world  is  our  maftfr  by  iiurufion,  ulurpa- 
jion,  anda  genernl  eflimation  ;  toommy  eUteniingit  as  their 
cftief  good,  and  delighting  in  it  as  their  chit  f  joy.  2.  That 
no  man  can  ferve  two  mailers,  who  are  of  contrary  interefts, 
and  ilRie  out  contrary  commands.  When  two  niafters  are 
lubordinate,  .aufl  their  commands  fnbfervient  each  to  the  o- 
ther,  the  d  fliculty  of  ferying^  boih  is  riot  great ;  but  where 
commands  interfere,  and  inrerefts  clafh,  it  is  impoilihle.  Vo 
man  can  ferve  God  and  the  world,  but  he  may  iervc  C  '.( 
wiili  tlie  world  :  no  man  can  feck  Gi-^d  and   Eiaromon   to!; 


so. 


;st.    M'AT:thew. 


C«AP.   VI^ 


as  his  chief  good  and  ultimate  end  ;  becaufe  no  man  can  di- 
vide his  heart  l^twixr  God  and  the  world.  Learn,  Th.it  to 
love  t!ie  world  as  our  chief  good,  and  to  ferve  the  world  as 
cur  chief  and  fo\cr(?ign  commander,  cannot  fland  with  the 
love  and  icrvices  winch  we  bear  and  owe  to  God.  The 
wbrld's  (laves,  wiiilil  fucb,  can  be  none  of  God's  free  men. 

25  Therefore  I  fay  unto  you,  Take  no  thought 
for  your  life  what  ye  iliall  eat,  or  what  ye  (hall 
drink  ;  nor  yet  for  your  body,  what  ye  fliall  put 
on  :  Is  not  the  hfe  more  than  meat,  and  the  bo- 
dy than  raiment .''  s6  Behold  the  fowls  of  the  air: 
for  they  fow  not,  neither  do  they  reap,  nor  ga- 
ther into  barns :  yet  your  heavenly  Father-.  f««<i^ 
eth  them.     Are  ye  not  much  better  than  they.? 

Thf  ntxt  fin  which  our  Saviour  cautions  liis  difciples  a- 
p.iinft,  is  immoderate  care  for  the  things  of  this  life,  fuch  a 
iolicitous  and  vexatious  care  for  food  and  raiment,  as  is  ac- 
companied with  di/Hdenceanddiflruftof  God's  fatherly  pro- 
vidence over  us,  and  provifion  for  us;  and  the  arguments 
which  our  Saviour  ufes  to  difluade  from  this  fin,  are  many 
androgcnt,  laid  down  in  the  following  verfes.  Learn  liTe, 
I.  That  almighty  God  will  provide  for  every  fervant  of  his, 
food  and  raiment,  ami  a  competency  of  the  comforts  and  con- 
\eniencies  of  life.  Learn,  2.  '1  hat  want  of  faith  in  God's 
promife,  and  a  diftruft  of  his  fatherly  care,  is  a  God-provok- 
ing, and  wrath-provoking  'fin.  Learn,  3.  That  notwith- 
fVanding  God's  promife  to  fupply  our  wants,  we  not  only 
may,  b\u  niuft  ufe  fuch  prudential  and  provident  means  as 
are  in  our  power,  in  order  to  the  fupply  of  our  own  wants. 
Dr.   Hammond'i  fra^.   Catechi/m. 

27  Which  of  you  by  taking  thought  can  add 
one  cubit  unto  his  Hature }  28  And  why  take  ye 
thought  for  raiment.''  confider  the  lillies  of  the 
field  iiow  they  grow  :  they  toil  not,  neither  do 
tliey  fpin  ;  29  And  yet  I  fay  unto  you,  that  e- 
\en  Solomon  in  all  his  glory  was  not  arrayed 
likeone  ofthefe.  30  "Wherefore  if  God  fo  clothe 
the  grafs  ,of  the  field,  which  to-day  is,  and  to- 
morrow is  caft  into  the  oven,  Jlrnll  he  not  much 
more  clothe  you,  O  yeofhttle  faitfi?  31  There- 
fore take  no  thought  fayiiig,  What  fliall  we  eat } 
or  what  fhall  we  drink  .?  or  wherewithal  fliall 
we  becloathcd  .''  32  (Vox  after  all  thefe  things 
do  the  Gentiles  feek)  for  your  heavenly  Father 
knovvcth  that  ye  have  need  of  all  thefe  things. 

Four  arguments  are  here  ufed  by  our  Saviour  to  difTuade 
us  from  the  fin  of  anxious  care  ;  it  is  neediefs,  it  is  fruitlcfs, 
it  is  heathcnifh,  it  is  brutifli.  i.  It  is  neediefs  ;  Tour  heaven- 
ly Father  km-ws  th  that  ye  hove  need  rj  thife  things,  and  will 
certainly  provide  for  you  ;  and  what  need  you  take  care,  and 
God  too  ?  2.  It  istruitlefs;  'jjhich '.f  you  by  takins;  thought 
ccinatid one  cubit  to  his  Jtature  ?  '1  hat  is,  by  all  our  folicitous 
fare  we  can  add  nothing  ciihe;r  to  the  length  or  comfort  of 
(■•jr  lives.     3-^1    'nkczihtmilv,  After  all  thefe  things  do  the 


Gentiles  feek.     4.    It  is  bmfifli  ;'  nay  worfe  than  brutifh  : 

The  fowls  of  the  air,  and  the  bealts  of  the  field  arc  fed. 
by  God,  much  more  fliall  Ins  children.  Has  God  a  breakfalt 
for  every  little  bird  that  comes  chirping  outof  its  neft  ?  and 
for  every  beaft  in  the  wildcrnefs,  that  comes  leaping  outof 
its  den  ?  and  will  he  not  much  jhore  provide  for  you,  O  ye 
of  little  faith?  Surely  he  that  feeds  the  ravens  when  they  cry, 
w  U  not  ftarve  his  children  when  they  pray.  Naturaliftsob— 
lerveofthe  raven,  that  fljcexpofes  her  young  ones  as  foon  as 
they  are  hatched,  leaves  them  meatlefs  and  fatherlefs,  to 
lliiftand  flruggle  with  huh;«e^%-as  loon  as  they  come  into  the 
world;  and  \wiether  by  the  dew  from  heaven,  or  flies,  or 
w  orms  God  fcedeth  them,  when  they  gape  and  cry,  they  are 
provided  for  :  From  w  hence  out-  Saviour  infers,  that  man 
bfcing  much  better,  thatis,  a  more  considerable  creature,  than 
the  fo\\Is,  ^the.^irovidencc  of  God  will  provide  for  him, 
though  no  Iblicitude  ar.(JT«tijijous  tboughttulnefs  of  his  con- 
tributes thereto.  ~"^ 

33  But  feek  ye  firflthe  kingdom  of  God,  and 
his  righteoulnels,  and  all  thefe  things  fliall  be 
added  unto  you. 

That  is,  let  your  firft  and  chief  care  be  to  promote  the  king- 
dom of  grace  in  this  *'orld,  and  to  fecure  the  kingdom  ot 
glory  in  the  next ;  and  in  order  unto  both,  feek  after  an  uni- 
verfal  halinefs  and  righteoufnefs,  both  of  heart  and  hfe,  and 
then  fearnot  the  want  ofthefe  outward  comforts;  they  ftiall 
be  added  in  meafure,  though  not  in  excefs  ;  to  fatisfy,  though 
not  to  fatiate  ;  for  health,  though  not  for  furfeit.  Oh/'erve, 
I .  That  Chriftians  muft  here  on  earth  fet  themfelves  to  feek 
heaven,  or  the  kingdom  of  God.  2.  That  God's  kingdom 
cannot  be  fought  without  God's  righteoufnefs:  Holinefsis  the 
only  way  to  happinefs.  3.  That  heaven,  or  the  kingdom  of 
God,  muft  be  fought,  in  the  firft  place,  with  our  chief  care  and 
principal  endeavour.  4.  That  heaven  being  once  fecurcdby 
us,  all  earthly  things  will  be  fuperadded  by  God,  as  he  fees 
needful  and  convenient  for  us. 

34  Take  therefore  no  thought  for  the  mor- 
row :  for  the  morrow  fliall  take  thought  for  the 
things  of  itfelf.  Sufficient  unto  the  day  is  the 
evil  thereof. 

Here  our  Saviour  re-lnforces  his  exhortation  from  folicitous 
care  or  worldly  things ;  afluring  us  that  every  day  will  bring ' 
\vith  it  a  fufficien  I  burden  of  trouble,  and  therefore  we  ought 
not  to  torment  ourfelves,  by  antedating  our  own  iorrow  and 
foretelling  what  may  or  may  not  come  to  pafs.  Learn,  That 
it  is  a  painful,  flnful,  and  unprofitable  evil,  to  perplex  our- 
Iclves  with  diftruftful  and  diftrafting  fe.ars  of  what  may  come 
upon  us :  Every  day  has  its  own  duty  and  difficulty  ;  and 
though  fufterings  muft  be  expefted and  prepared  for,  yet  we 
mud  not  torment  ourlelves  to  day  with  the  fears  of  what 
may  be  to-morrow:  but  every  day  caft  our  burtien  of  care 
upon  that  God  who  daily  careth  for  us. 


CHAP. 


VII. 


Cur  Saviour  having  continued  hisfermon  on  tie  mount  in  thrfi^ 
mer  chapter,  concludes  it  in  this  luith  an  exhot  taiion  iof  vcral 
duties;  thefirjihf'jjhkhis:  I0  forbear  rafh judging  of  others. 

Judge 


Chap.  vii. 


St.     MATTHEW. 


JUDGE  not,  that  ye  be  not  judged.  2  For 
with  what  judgment  ye  judge,  ye  fhall  be 
judged  :  and  witli  what  mealure  ye  mete,  it  Ihall 
be  meafured  to  you  again. 

Ohferve  here,  The  prohibition,  and  the  reafon  of  that  pro- 
hibition. The  prohibition,  Jtt<!^f  «i/ ;  This  is  not  meant 
of  ourfelves,  but  of  our  neighbour,  ^elf-judging  is  a  great 
duty  ;  judging  others  a  great  fin  :  yet  is  not  :ill  judging  of 
others  condemned,  but  a  judging  of  our  neighbour's  Ibte 
or  perfon  raliily  and  rigidly,  cenlorioufly  and  uncharitably; 
efpecially  unrighteonfly  and  unjuftly.  And  the  reafon  of 
the  prohibition  is  added — If  we  judge  others  raftily,  Cod 
vilj  judge  us  righteoufly.  Learn  thence.  That  a  ralli  and 
cenforious  judging  of  others  renders  a  perfon  li-ible  and  ob- 
Jioxions  to  the  righteous  judgment  of  God.  A'o/f,That  Chnll: 
doth  not  here  forbid  judicialjuUging  by  the  civil  magiltrate, 
nor  ecclefiaftical  judging  by  the  church  governors,  whofe  of- 
fices  ai've  thom  authority  fo  to  do.  Nor  does  he  forbid  one 
chnftian  to  pnfs  a  Judgment  upon  the  notorious  adionsof  a- 
nother,  feeing  the  duty  of  reproof  cannot  be  performed  with- 
out i:  :  but  it  is  Inch  a  ralh  and  cenforious  judging  our  bro- 
tjier,  as  is  void  of  charity  towards  him,  as  is  accompanied 
with  contempt  of  him,  efpecially  if  we  have  been  guilty  of 
the  fame,  or  greater  fins. 

3  And  why  beholdeft  thou  the  mote  that  is 
in  thy  brothers  eye,  but  confidereft  not  the  beam 
that  is  in  thine  owneye?  4  Or  how  wilt  thou 
fay  to  thy  brother,  Let  me  pull  out  the  mote 
out  of  thine  eye,  and  behold,  a  beam  ism  thine 
own  eye .?  5  Thou  hypocrite,  firft  call  out  the 
beam  out  pi"  thine  own  eye,  and  then  flialt  thou 
fee  clearly  to  call  out  the  mote  out  of  thy  bro- 
ther's eye. 

Bv  the  mote  in  our  holher's  eve,  is  to  be  underftood  fmall 
or  little  fins,  or  fome  fuppofed  fins.  By  the  beam  in  our  own 
eye,  is  meant  fome  notorious  fin  of  our  own. — Learn,  i.  That 
thofe  who  are  moft  cenforious  of  the  lefler  infirmities  of  o- 
thers,  are  nfiully  mod  notorioufly  guilty  of  far  greater  fail- 
ings. 2.  That  thofe  who  dellre  others  fhould  look  npon  their 
infirmities  with  a  compaffionate  eye,  muft  not  lock  upon  the 
failings  of  others  with  a  cenforious  eye.  3.  That  there  is 
no  fuch  way  to  leach  us  charity  in  judging  others,  as  to  ex- 
ercife  feverity  in  judging  of  ourfelves. 

6  €T  Give  not  that  v/hich  is  holy  unto  the  dogs, 
r.either  caft  ye  your  pearls  before  fwine,  left 
they  trample  them  under  their  feet,  and  turn  a- 
gain  and  rent  you. 

By  !'  at  which  is  holy,  underftand  the  word  and  ordinances 
in  genera!,  but  admonitionand  reproof  in  particular  :  hy  (tr^gs 
nAf-uine,  incorrigible  and  unreclaimable  finners,  hardened 
uorncrs  of  holy  things.  It  is  .-i  proverbial  fpeech  cxpn-ff- 
ing  how  fure  charitable  reprehenfions  are  to  be  caft  away 
upon  incorrigible  finners.  Learn,  i.  That  it  is  poffible  for 
linners  to  arrive  to  fuch  aheight  and  pitch  in  witkednefs  and 


fin,  that  it  inay  be  a  chriftian's  duty  not  to  admonifh  or  re- 
prove them'.  2.  How  ChrifV  provides,  as  for  tlie  honour  of 
his  word,  fo  for  the  fafety  of  them  that  publiili  it.  As 
Chrift  will  not  have  his  word  offered  to  fome  finners,  left 
they  abufe  it,  fo  alfo  left  they  niouUl  abnfe  thofe  that  bring 
it  ;  When  finners  turn  fwine,  and  we  are  in  danger  of  be. 
ing  rent  by  them,  Chrifthimlclf  gives  usa  permillion  to  ceafe 
reproving  of  them. 

7  %  Adf,  and  it  (hall  be  given  you  ;  feek,  and 
ye  fhall  find  ;  knock,  and  it  (hall  be  opened  un- 
to you  :  8  For  every  one  that  afkethreceiveth; 
and  he  that  feeketh  findeth ;  and  to  him  that 
liiiocketh  it  Ihall  be  opened.  9  Or  what  man  is 
there  of  you,  whom  if  hisfon  a(k  bread  will  he 
give  him  a  ftone  ?  lo  Or  if  he  afli  a  fifh,  will  lie 
give  him  a  ferpent  ?  1 1  If  3'e  then  being  evil, 
know  how  to  give  good  gifts  unto  your  children, 
how  much  more  lliall  your  Father  which  is  in 
heaven  give  good  things  to  them  that  a!k  him. 

Obferve  here,  A  precept  and  a  promife  ;  the  precept  or  du- 
ty commanded,  is  importunity  and  condancy  in  prayer  ;  we 
muft  afkyfeek  and  knock  :  The  promife  of  mercy  iufiired,  is 
audience  and  acceptance  with  God.     Note,  i.  That  man  is 
a  poor,  indijjent,  neceflitous  creature,  full  of  wants,  but  un- 
able to  fiipply  them.   1.    That  God  is  an  all  fufficient  good, 
able  to  fupply  the  wants,  and  to  relieve  the  neceliities  of  his 
creatures,  if  they  call  upon  him,  and  cry  unto  him.   3.   Yet 
if  we  do  not  prefently  receive  v.'h^i  weafl:,  we  muiilbll  con- 
tmue  to/iek.  and  knock  ;  though  prayer  be  not  always  an- 
Iwered  in  our  time,  yet  it  fijall  "never  fail  of  aniwer  in  God's 
time.  4.  That  natural  propenfit^'  whicJi  we  find  in  our  breafts 
to  hear  the  defires  and  to  fi>pply  the  wants  of  our  own  chil- 
dren, ought  to  raife  in    us  a  confident  expeiftation,   that  al- 
mighty God  will  hear  our  pray  erssnd  fupply  our  wants,  when 
we  call  npon  him  :   If  a.  father  will  give  when  a  child   aflcs, 
much  n)ore  will  God.     Jfye,  being  evil,  know  how  to  give  good 
gifts  unto  your  children,  how  much  m'^re fljall your  Father ,hz. 
God  loves  to  be  giving,  and  to  give  good  gifts  is  his  delight. 
But  prayer  is  the  key  that  opens  both  his  heart  ar.d   hand  : 
"i  et  not  evei-y  perfon  nor  every  prayer  fliall  find  acceptance 
v.'iih  God  ;    the  perfon  praying  muft  be  a  doer  of  God's  wiU, 
St.  John  ix.  31.  and  not  regard  iniquity  in  his  heart,  no- 
entertain  any  grudge  againft  his  neighbours  ;  the  matter  we 
pray   for  muft  be  agreeable  to  God's  will,  and  the  manner 
of  our  praying  muft  be  in  faith,  ai.d  with  fervency,  and  un- 
fainting  perfeverance. 

1 2  Therefore  ali  things  whatfoever  ye  w^ould 
that  men  fliould  do  ur.to  you,  do  ye  even  fo  to 
them :  ior  this  is  the  law  and  the  prophets. 

OZ/d-rt/e here,  i.  An  incomparable  rule  oflife;'.nlw,iv?  -o 
do  as  we  would  be  done  by.  Nate,  That  the^}r^cat  njc  c  i" 
righteoufnefs  and  equity  in  all  our  dealings  with  iru  r  i.  1;.;;, 
'lo  di>  as  we  would  be  doneunto  ■  k  is  a  (hort  rule,  u  I'c'A  vJ-'. 
and  a  clear  rule,  both  the  lighi  of' nature  and  the  Uw  ci 
Chnft  bind  it  upon  ue.  2.    Tne  com ttiend.it inn  cf  :hk  r..^-. 


St.     MATTHEW. 


Chap, 


vn. 


ft  IS  the  Itrjj  and  th J  prophets  ;  that  is,  the  fum  of  the  Old 
Teftament,  fo  far  as  concerns  our  duty  to  our  neighbour, 
an.l  the  fubftance  of  the  iVcond Cable.  learn,  Fh.it  it  is  the 
defijn  of  the  fcriptiires  of  the  Old  Tell.iment,  firll  to  ren- 
der men  dutiful  and  obedient  to  God,  and  then  righteous 
:,m\  charitable  one  to  another.  This  is  the  Ltvj  and  the  prn. 
phets  ;  yea,  the  whole  of  the  law  and  the  prophets,  to  love 
God  above  ourfelves,  and  our  neighbours  as  ourfelves. 

13  ^  Enter  yc  in  at  the  ftrait  gate  ;  for  wide 
ir>  the  gate,  and  broad  is  the  way  that  lead- 
eth  to  dc(tru6lion,  and  many  there  be  which  go 
in  thereat :  14,  Becaule  ftrait  is  the  gate,  and 
narrow  is  the  way,  which  leadeth  unto  life,  and 
few  there  be  that  find  it. 

Chftrve  here,  i.  That  every  man  is  a  traveller  in  a  cer- 
tain way.  1.  That  there  are  but  two  waysin  which  the  race 
of  mankind  can  travel;  the  one  flrait  and  narrow,  that  leads 
to  life  and  falvation  ;  the  other  broad  and  wide,  which  leads 
to  helland  deftrudtlon.  3.  That  bccaufe  of  the  difficulties  in 
the  way  to  falvation,  ami  the  eafinefs  of  tlie  way  to  hell  and 
deftrudion,  hence  it  is  that  fo  few  walk  in  the  one,  and  fo 
many  in  the  other.  4.  That  chriftians  have  the  flrait  way 
to  heaven  revealed  to  them,  in  and  by  the  word  of  God, 
fliould  chnfe  rather  to  go  in  that  way  alone  to  life,  than 
to  run  with  the  multitude  in  the  broad  way  which  leads 
down  to  the  chambers  of  death  and  hell.  5.  That  the  met- 
aphor of  a  gate  denotes  our  firft  entrance  into  a  religious 
courfc  of  life  ;  and  its  being  ftrait,  denotes  the  difficulty  that 
attends  religion  at  fiifl  :  evil  habits  to  be  put  off, old  com- 
panions in  fin  to  be  parted  with  ;  but  when  faith  and  pati- 
ence have  once  fmoothsd  our  way,  love  will  make  our  work 
delightful  to  us. 

15  •[  Beware  of  falfe  prophets,  wliich  come 
to  you  in  flieeps  clothing,  but  inwardly  the}^  are 
ravening  wolves.  16  Ye  fliall  know  them  by 
their  fruits.  Do  men  gather  grapes  ot  thorns, 
or  figs  of  thiftles?  17  Even  fo  every  good  tree 
bringeth  fortli  good  fruit ;  but  a  corrupt  tree 
bringcth  forth  evil  fruit.  18  A  good  tree  can- 
not bring  forth  evil  fruit :  neither  can  a  corrupt 
tree  bring  lorthgood  fruit.  19  Every  tree  that 
bringcth  not  forth  good  fruit,  is  hewn  down, 
and  caft  into  the  fire.  20  Wherefore  by  their 
fruits  ye  fliall  know  them. 

Chferve  here,  1.  A  caution  given,  Beivr.re  off alfe prophets. 
There  arc  two  forts  of  deceivers  which  our  Saviour  gave 
his  difciples  a  fpccial  warning  of ;  namely,  falfe  Chri/fs  and 
falfe  prophets.  Falfe  Chrifls  were  fuch  as  pretended  to  be 
the  true  MelH-is;  falfe  prophets  were  fuch  as  pretended  to 
own  chriftianity,  but  drew  people  away  frora  the  fimplicity 
of  the  gofj^l.  2.  The  ground  of  this  cautiim  ;  They  come  in 
Jljeeps  clothins^,  hut  tnwarJIy  ure  rjviningvolves  ;  that  is,  they 
make  fair  pretences  to  ftridnefs  in  religion,  and  to  greater 
meafurcs  and  degrees  of  fclfJenial  ;ind  mortification  than  o- 
ihers.     W  hence  we  Iciirn,  That  fuch  vf  ho  go  about  to  fcduce 


others,  ufually  pretend  to  extraordinary  meafures  ef  fanftity 
themfelves,  to  raife  an  admiration  amongft  thofe  who  judge 
of  faints  more  by  their  k;oks  than  by  their  lives  ;  more  hy 
their  expreffion  than  by  their  aClioui.  Vv  hat  heavenly  looks 
and  devout  geftures,  what  long  prayers  and  frequent  faltings 
had  the  hypocritical  Fliarifees,  beyond  what  Chrift  or  his  dif. 
ciplesevcrpractiled  !  3. The  rule  laid  down  by  Chrifir,  where- 
by  we  are  to  judge  of  faMe  teachers  ;  By  their  fruit  Jhall  ye 
know  ih'm.  Learn,  That  the  beft  courfc  we  can  take  \.i> 
judge  of  teachers  pretending  tobcltnrof  God,  is  to  examine 
the  defign  and  tendency  of  their  doctrines,  and  the  courfe 
and  tenor  of  their  oonverfations.  Good  teachers,  like  good 
trees,  will  bring  forth  the  good  fruits  of  truth  and  holinefs  ; 
but  evil  men  raid  fcducers,  like  corrupt  trees,  will  bring 
£orth  error  and  wickednefs  in  their  life  and  doftrine. 

21  ^  Not  evwcy  one  that  faith  unto  rae, 
Lord,  Lord,  Ihall  enter^r^o  tiie  kingdom  of  hea- 
ven ;  but  he  that  doeth  the>*vvll  of  my  Father 
which  is  in  heaven.  2s  Many  v/iU  fay  to  me  in 
that  day,  Lord,  Lord,  have  we  not  prophefied 
in  tliy  name  ?  and  in  thy  name  caft  out  devils  i 
and  in  tiiy  r.amc  done  many  wonderful  works  ? 
23  And  then  will  I  profefs  unto  them,  I  never 
knew  you ;  depart  from  me  ye  that  work  ini- 
quity. 

Kct  every  one;  that  is,  Not  any  one  that  faith.  Lord,  Lord ; 
that  is  that  owneth  me  by  way  of  profeflion,  by  way  of  prayer, 
and  by  way  of  appeal  (hall  be  faved  JJut  he  thai  doeth  the  'j.-ill 
of  my  Father  fuicerely  and  univerfally.  Learn  hence,  i.  That 
multitudes  at  the  greatday  AmU  be  really  difowned  by  Chrifl, 
as  none  of  hi^  fervants,  that  did  r.ominaily  own  him  tor  their 
Lord  and  MsHcr  here  :  many  that  have  prophefied  in  his 
name,  fhall  then  perifli  in  his  wrath  :  many  th-.t  have  caft  out 
devils  now,  lliall  be  caft  out  to  devils  then  :  fuch  as  have 
now  done  many  wonderful  works,  fliall  then  perifh  for  evil 
workers.  2.  That  a  bare  name  and  profeflion  of  cliriftianity, 
without  the  practice  of  it,  is  a  very  infufficient  ground  to  build 
our  hopes  of  heaven  and  falvation  upon.  A  pro'efTion  of 
faith,  and  purpofes  of  obedience,  without  aftual  obedience  to 
the  commands  of  God,  will  avail  no  perfon  to  falvation. 
3.  That  gifts,  eminent  gitts,  yea  extraorilijiary  and  miracu- 
lous gifts,  are  not  to  be  depended  upon  as  fufficicnt  evidences 
for  heaven  and  falvation.  Gifts  are  as  gold  which  adorns 
the  temple,  but  grace  is  like  the  temple  that  fanftifies  the  gold 

24  ^  Therefore,  whofoever   hcareth  thefe      I 
fayings  of  mine,  and  doeth    them,  I  will  liken      [ 
him  unto  a  wife  man,  which  built  his  houfe  up- 
on a  rock  :  25  And  the  rain  delcended,  and  tno 
floods  came,  and  the  winds  blew,  and  l)cat  upon 
that  houfe  ;  and  it  fell  not ;  for  it  was  founded 
upon  a  rock.  26'  And  every  one  that   heareth      , 
thefe  fayings  of  mine,  and  doeth  them  not,  fliall     | 
be  likened  unto  a  foolifli  man  which  built  his 
houfe  upon  the  fand :  27  And  the  rain  dcfcciid- 

cd 


Chap.  viir. 


St.     MATTHEW. 


"ed,  and  the  floods  came,  and  the  wimls  blew,  and 
beat  upon  that  hoiile ;  and  it  Tell,  aad  great  was 
the  iall  of  it. 

Our  Lord  here  fpeaks  of  tvvo  Iioufes,  the  one  built  upon 
a  rock,  ihe  other  on  the  fand  ;  thefe  two  houfes   were  alike 
flcillfully  built  to  outward  appearance  ;  wliile    the  fuufhone 
and  th«  weather  was  fair,  none  could  difcern  but  that  the 
houfe  upon  the  fand  was  built  as    well,  and  might   ftand  as 
long,  as  that  on  the  lock  ;  but  when  the  rain  fell,  the  foun- 
dation failed.     Thus,    where  is  the  hypocrite,    with  all  his 
faith  and  fear,  with  all  his  fliew  and  appearance  of gr;'ce,  in 
a  wet  and  windy  day?   His  goodly  outfide  is  like  the  apples  of 
Sodom,  fair  and  alluring  to  the  eye,  but  being  touched,    e- 
vaporate  into  duft  and  fmoke.     An  hypocrite  Itands  in  grace 
no  longer  than  until  he  falls  into  tronl^lc  :  and,  accordingly, 
our  l|,ord  here  concludes  his '•"'-ellent  fermon  with    an  ele- 
gant   fimilitnde.     The  "ife  builder  is  not  the  frequent  hear- 
er,  but  the  faithful  doer  of  the  word ,  the  houfe  is  heaven, 
and  the  hope  of  eternal  life  ;    and    the  rock  is   Chrifl: ;   the 
builJiKg  up'jn  the /and,  is  refl;ing,in  the  bare   performance  of 
outward  duties  :  the  rains,  -winds,   s.nA  floods,  are  all   kinds 
of  afflidling  evils,    fufferings  and  perfccutions,  that  may  be- 
faJ  us.     Note,  I.   That  the  obedient  believer  is  the  only  wife 
man,  that  .builds  his  hope  of  heaven  upcxn  a  fureand  abiding 
foundation.   Note,-!.   That  luch  proftffbrs  ai;  reft  in  the  out- 
ward  performances  of  holy  duties,  are  fooJi/h  builders,  their 
foundation  is  weak  and  landy ,  and  all  their  hopes  of  falv.ntion 
vain  and  uncertain.     An  outward  profeffionof  chrillianity, 
though  fet  oft  by  prophefying  and  doing  miracles,  will  not  a- 
vail  any  man  towards  his  account  at  the  great    dsy,    without 
■that  real  and  faithful,  that  univerfal  and  impartial  obedience 
10  the  laws  of  Chrift  whicli  the  gofpel  requires. 


28  And  it  came  to  pafs  when  Jefus  had  ended 
thele  fayings,  the  people  were  aftoniflied  at  his 
do<51rine  :  29  For  he  taught  them  as  one  having 
authority,  and  not  as  the  icnbes. 

Here  we  have  two  things  ohftrvahle  .•  i.  The  manner  of 
cur  Lord's  teaching,  it  was  with  authority;  that  is,  it  was 
■grave  and  ferious,  pious  and  ardent,  phin  and  profitable. 
With  what  brevity,  without  darknefs  !  with  what  gravity, 
v/ithout  affectation  !  With  what  eloquence,  without  meretri- 
cious ornament,  were  our  Lord's  difcouifes!  The  majelty  he 
ftewed  in  hisfermons,  made  it  evidently  appear,  that  he  was 
iS  teacher  fent  of  God,  and  clothed  with  his  authority.  Ob- 
ferve,  2.  The  fuccefs  of  his  teaching  :  The  people  wereaf/ort- 
ijhsd  at  his  do<f7r!ne  :  affeifled  with  admiration,  beiievino- 
him  to  be  an  extraordinary  prophet.  Learn,  Thatfnch  is  the 
power  of  Chrift's  doftrine,  when  accompanied  with  the  en- 
ergy of  the  Holy  Spirit,  that  it  makes  all  auditors  admirers, 
yea,  behevers ;  it  caufes  aftoniflunent  in  their  minds,  and  re- 
forr.-»a:ion  in  .heir  manners. 


C    H    A    P. 


VIII. 


This  chapter  is  called  by  St.  Ambrofe,  fcriptura  miraculofa, 
The  miracukur/cripture;  there  being  fruaalgrecit  miracles 
recorded, n  this  chapter  ;  as  the  cleanfwg  the  leper,  the  cur- 
ing of  the  centurion's  fervant,  the  appeajwg  of  the -winds,  Sec. 
Our  Saviour  having  delivered  his  dodJrine  in  the  former  chap- 


lets,  in  th'is  he   larh  it  -with  'mh:.c!cs,forthe  eJJ dhliJJ:mer.: 
and  confirtnation  of  it. 

WHEN  he  was  come  down  from  th.e  moim- 
tsin,  great  multitudes  followed  him.  u 
And  behold,  there  came  a  leper  and  worlhipped 
him,  faying,  Lord,  if  thou  wilt,  thou  canit  mako 
me  clean.  3  And  Jefus  put  forth  -6/5  hand,  and 
touched  him,  faying,  I  will:  Be  thou  clean. 
And  immediately  his  leprofy  was  cleanfed.  4, 
And  Jefus  faith  unto  him.  See  thou  tell  no  man  : 
but  go  thy  way,  fhew  thylelf  to  the  prieft,  and 
offer  the  gift  that  Mofes  commanded,  for  a  telii- 
mony  unto  them. 

Note  here,  in  general,  That  the  Jews  paid  civiLidor.-'tion 
to  then-  kings  anc>  to  their  prophets  :  thus  Saul  ftooped  uitii 
his  face  to  the  ground  to  Samuel,  rs'ebuchadnezzerfell  on  his 
lace  before  Daniel,  and  Obadiah  beforeElijah  ;  from  whence 
may  be  gathered,  that:  the  adorations  given  to  Chrift  by  them 
that  knew  nothing  of  his  divinity,  were  paid  him  as   a  pro- 
phet fent  from    God.      Only,  next,  feveral   particulars  are 
here  obfcrvable;  as,   i.   The  petitioner,  and  that  is  a  leper, 
he  came  and  v.orftiipped  Chrift,  and   petitions  him  to  heal 
him,  faying.    Lord,  if  thou  -wilt,  thou  canfl   make  me  clean  .- 
Where  he  difcovers  a  firm  belief  of  Chrift's  power,  but  a  dif- 
fidence  and    diftruft  in    Chrift's  will,   to  heal   him.     Learn, 
Chrift's    divine  power  muft  be  fully  afTented  to,  and  firmlv 
beheved  by  all  thofe  that  expeftbenefit  by  him,  and  heahng 
from  him.     Oh/erve,  2.  How  readily  our  Saviour  grants  his 
petition  ;  Jefus  touched  him,  faying,  1  -will .-     Be  thou  clean. 
Our  Saviour,  by  touching  the  leper,  Ihewed  himfelf  to  be  a- 
bove  the  hw,  as  God  ;   though  fubjed  to  the  law,  as  man; 
for,  by  the  ceremonial   Jaw,  the  leper  was  forbidden  to   be 
touched.     Yet  it  was  a  received  rule  among  the  Jews,  that 
.T  prophet  might  vary  from  the  punctilios  of  the  cerfmonial 
law,  or  change  aritual  law  ;  fo  did  Elijahftretch  himfelfou 
the  dead  child,  and  EHlhaonthe  Shunamite's  fon,  notwith- 
Handing    the  prohibition    of  coming   near  the    de.id.     Bui 
Chrift's  curing  the  leper  by  the  word  of  his  mouth,  and  the 
touch  of  his  hand,  Ihewed  his  divine  power,  and  proved  him- 
felf  to  be  truly  and  really  fent  of  Cod  ;  leprofy  being  call- 
ed by  the  Jews  the  finger  cf  God,  a  difeafe  of  his  fendin;;, 
and  of  his  removing  ;  onr  Saviour  therefore,  as  a  proof  cf 
his  being  the  MelTias,  tells  the  difciples  of  John,rAa/  thele- 
pers  -were  cleanftd.  Mat.   xi.  5.  and  the  dead  ruifed.      Which 
being  put  together,  intimates  that  the  cleanling  of  the  leper 
is  aspeculi-iranaifl  of  divine  power  as  the  railing  of  the  dead; 
and  accordingly,  2  Kings,  v.  7.   faid  the  king,  Avx  1  a  god, 
that  this  man  fends  to  me  to  cure  a  man  of  his  leprofy  ?  Cbferve, 
3.   The    certainty  and  fuddennefs  of  the  cure;    immediately 
his  leprofy  -was  cleanfed  .-   Chrift  not  only  cured  him  without 
means,    but  without  the  ordinary  time  required  for  fuch  a 
ciire.     Thus   Chrift  Ihewed  both  a  power  and  will  to  cure 
him    miraculonfly,  who  believed  his  power,  but  queftioned 
his  willingnefs.      Cbferve,  4.  The  charge  and  command  giv. 
en  by    Chrift  after  the  cure  :    1.  To  tell  no  man;   whertii:: 
the  modcfty,  humility,  and  piety  of  Chrift  is  difcovered,  to- 
gether with  the  care  of  his  own  fafety  :  hismodefty,  in  not 
defying  his  good  deeds  fliould  be  prcclaimed;  lus  htnilr/. 


3i> 


St.     MATTHEW. 


Chap,  viir 


in  IhunniufT  vain-glorious  applaufc  anJ  commendation  ;  his 
piety,  iij  dcfiring  all  the  piaiie,  honour  ami  glory  lliould  re- 
d>uiid  entirely  to  God  ;  and  his  care  of  his  own  fafcty,  left 
the  pahlidiinff  of  this  miracle  (hould  create  liimnntimely  dan 
gerfroni  the  Pharilees.  Chrifti  ins,  hchold  your  patiecnio 
do  nuich  gfod,  and  m.ike  bnt  little  noife  :  Chrift  .iff.  ftcd  no 
popular  air,  he  did  not  fpoil  a  good  wcrk  by  vain  oitentati— 
on.  When  wc  u'ork  hard  for  God.tske  we  great  care  that 
pride  doth  not  fpoil  it  or  ns.  O  how  djffii  ult  it  is  to  do  much 
fervice,  and  not  value  oiirfclves  too  much  for  the  ferviccs 
vhit-h  we  do!  The  fecond  part  of  the  charge  which  Chrifl; 
gave  the  recovered  leper  was,  "Tojhevi  himfflf  Vi  the  p'hji, 
end  offer  the  gift  ivkhh  n^rifcs  cnn'.inamkd,  for  a  tc/timony  un 
t*  t'.\in:  that  is,  a  tcftimony  to  the  Jews  that  he  was  the 
IVlelli.'S,  and  "that  he  did  not  oppofe  the  ceremonial  law  giv. 
en  hy  Mofes.  Where  tiote,  'I'hat  our  Saviour  woul  :  have 
the  ceremonial  law  punctually  oblVrvcd,  fo  long  as  the  time 
for  its  continuance  did  endure;  though  he  came  to  dellroy 
ihu  law.yet  wiiiHl  itftood,he  wouldhaveit  obferved  Here 
Dr.  Lighfrjt  ubferves.  That  though  the  priefthood  was 
much  di'generatcd  from  its  primitive  inllitucion  by  human 
inventions,  yet  Chrift  fends  the  leper  to  fubinit  to  it ;  be— 
caufe  though  they  did  corrupt,  yet  they  did  not  extinguilh 
the  divine  niftitution. 

5  %  And  when  Jefus  was  entered  into  Caper- 
naum, there  came  to  huii  a  centurion,  befeech- 
ing  him,  6  And  faying,  Lord,  my  lervant  lieth 
at  home  fick  of  the  palfy,  grievoufly  torment- 
ed. 7  And  Jefus  faith  unto  him,  I  will  come 
and  heal  liim.  8  The  centurion  anfwered  and 
laid,  Lord,  I  am  not  worthy  that  thou  fliouldeft 
come  under  my  roof:  but  ipeak  the  word  only, 
and  my  fervant  fliall  be  healed.  9  For  I  am  a 
man  under  authority,  having  foldiers  under  me : 
and  I  fay  to  this  man,  Go,  and  he  goeth,  and  to 
another.  Come,  and  he  cometh  :  and  to  my  fer- 
vant. Do  this,  and  he  doeth  it.  10  When  Jefus 
heard  it,  he  marvelled,  and  faid  to  them  thatfol- 
lov/ed.  Verily  I  fay  unto  you,  I  have  not  fcund 
ib  much  faith  in  Ifrael. 

The  fecond  miracle  our  Lord  works  in  this  chapter,  is 
the  heal:ng  of  the  centurion's  ferv;mt.  Where  chfcrz-r,  i. 
The  perfiin  th.it  applies  to  him  for  help  and  healing:  he 
was  a  gentile,  an  heathen,  a  Roman  foldier,  an  officer,  or  com- 
mander. i\otf,  That  fuch  is  the  freencfs  oF  Cod's  grace, 
thai  it  extends  itfeif  to  all  ranks,  to  all  orders  and  degrees 
of  men,  r/iihout  exception.  Even  the  bloody  trade  of  war 
yiel.is  worthy  clients  to  Chrift.  He  dotlj  not  fo  much  reg.rd 
who  we  ari",  and  wlience  \\c  are,  as  what  we  .'■re,  and  with 
\shdt  difpoiitioni  and  inclmaiions  we  come  unto  him.  2.  1  he 
peril);!  whom  ilie  centurion  comes  10  Chnlt  for  ;  not  for 
liiinfelf,  n.ir  h's  Ton,  but  furhisfcrvant.  His  fervant  isfuk, 
he  doth  not  drive  him  out  of  doors,  nor  ftand  gazing  by  his 
l>e('-f.de,  but  hxiks  out  for  relief  for  him  :  a  worihy  eK.im- 
|ile!  Some  mafters  have  not  fo  uuich  regard  for  ijieir  fiik 
icrvaius,  as  for  their  oxen,  or  their  fwine  ;   but  he  is  no: 


worthy  ofa  good  fervant,  that,  in  tlmeof  ficknefs,  is  not  wil— . 
ling  10  fcrve  his  fervant.  A  conceit  of  fuperiority  mull  be«»» 
get  in  no  man  a  negUft  of  charitable  offices  tow  ards  inferi- 
ors.    3.    Unto  whom   the  ccniurion  feeks,  and  with   what 
Zealand  applic.itinn  ;  he  feek^  not  to  w  izz^irds  and  conjurers, 
but  to  thcphyfuian,  for  his  poor  fervant;  yea,  10  Jefus  ilie 
beft  phyfician  ;   and  this  is  not  a  formal  relation  to  his  mouth, 
but  svith  a  vehement  aggravation  of  the  difcafe  ;    My  firvcmt 
is gruviufy  tirnunted;  where  the  mailer's  condolence  and 
tender  lympaihy  with  his  afflifted  fervant,  is  bo'h  matter 
of  commendation  and  imitation  alio  .   4.    1  he  happy  mixture 
of  humility  and  faith  whicli  was  tound  in  this  centurion  ;  he 
owns   his  un^vorthinefs  of  having    Clirill   come    under  his 
roof,  yet  he  acknowlcOged  Chriil's  po^cr,  that  by  fpeaking 
of  3  word,  his  fervant  might  be  healed  by  him.    Humility  is 
both  the  froit  of  fjith,  and  the  companion  of  faith  ;  an  hum- 
ble foul  has  an  high   eiUem  of  Chr  ft.  and  a  low  efteem  of 
himfelf.   5.  How  our  bh  flld  V^j  exceidi  both  his  delire* 
and  expeftations;   Chrill  fays.  Nor  ».i,ly  „  iH  1  heal  him,  bat 
I  will  come  and  healhi'ii  :   wonderful  co^xlcfcpnfnjn  !   in  St. 
John,  chap.   iv.  47.   we  read  ofa  certain  nfiSltman  and  ru- 
ler, who  twice  intreated  our  Lord  to  come  to  his  houfe  and 
heal  his  fon,  but  our  Lord  refufed,  and  did  not  ftir  afoot: 
here  the   centurion   doth  but  barely  tell   Chrift  of  his  poor 
fervant's  fitknefs,  and  he  ,  both  unafked  and  undefired,  fij's 
I  luillom.-  and  heal  htm.  O  how  tar  w  as  Chrift  fr»;m  feeiniug 
in  the  leaft  to  honour  riches  and   defpife  poverty  !   He  that 
came  in  the  form  of  a  fervant.  goes  do\\n  and   vilits  a  fick 
fervant  uponapoorpallet-bed.  that  would  not  vifit  the  couch 
of  the  ruler's  fon.    How  fliould  we  ftoopto  the  loweft  offices 
of  love  and  kindnefs  to  one  ano'her,  when  Jefus  thus  con— 
defcendingly  abafed  himfelf  before  us !  6.     1  he  notice  and 
obfervation  which  Jefus  takes  of  the  centurion's  faith  :  He 
w  ondered  at  it  from  him  w  ho  had  wrought  it  in  him.     Chrift 
wrought    this  faith  as    God,  and    wondered  at  it    as  man: 
What  can  be  more  wonderful  than  to  fee  Chrift   wonder? 
We  do  not  find  him  wondering  at  worldly  pomp ar.d  great- 
nefs.     When  the  difciples  wondered  at  the  magnificence  of 
the  temple,  Chrift  rather  rebi:kedthem  than  wondered  with 
them.     But  when  he  lees  the  gracious  aft  of  faith,  lie  is  ra- 
vilhcd    with  wonder.     Let  it  teach  us  to  place  admiration 
where  Chrift  fixes  his — Let  u'  be  more  affecVcd  with  the  leaft 
neafnres  of  grace  in  a  good  man,  than  with  all  the  gaieties 
and  glory  of  a  great  man.     Let  Ui  not  envy  the  one,   but 
admire  the  othf-r. 

1 1  And  I  fay  unto  you ,  that  many  (hall  romc 
from  theeaft  and  weft,  and  fhallfit  dov/n  v.ith 
Abraham,  and  Ifaac,  and  Jacob,  in  the  kingdom 
of  heaven  :  12  But  the  children  of  the  kingdom 
fliall  be  caft  out  into  outer  darknels :  there  fiiall 
be  weeping  and  gnafhmg  of  teeth.  13  And  Je- 
fus faid  unto  the  centurion.  Go  thy  way  ;  and  n^ 
thou  haft'believcd,  fo  be  itdoneunt;)  thee.  And 
his  fervant  was  healed  in  the  feli-iamehour. 

This  was  the  firfl  occafion  thai  our  Lord  fook  tofpenkof 
the  calling  of  the  Gentiles,  and  iht  n  jeflion  of  the  Jews. 
Clfeirif  here,  'I  hat  the  uiibtl'eving  Jews  are  called  tht  ikil- 
(lien  of  tie  kingci'jm,  bccaul'e  born  within  the  pale  of  the  vif- 

ible 


Chap.  viii. 


St.     M  a  T  T  II  E  W. 


35 


jfele  church  ;  tliey  prcfuir.f  d  that  the  kingdom  of  heaven 
was  intailed  upon  them,  bccaufe  they  vveie  Abraham's  feed; 
they  beaded  ot',  and  gloried  in  their  external  and  outward 
privileges.  Note  thence,  i.  Thar  gofpel  ordinances,  and 
churcli-privilcges  enjoyed,  are  a  Ipecial  honour  to  a  people 
admitted  to  a  participation  of  them  :  our  Lord  here  (lyles 
the  Jews  upon  that  account,  The  chUJrenofthc  kingdom.  2. 
That  fuch  privileges  enjoyed,  but  not  improved, doprovokc 
ahnighty  God  toinfli<fl  the  heavieft  of  judgments  upon  a  peo- 
ple ;  The  children  of  the  kingdom  fia  II  be  cajt  into  outer  duik- 
nefs  ;  that  is,  into  the  dr.rknefs  of  hell,  where  fliall  be  per- 
petual lamentations  for  the  remembrance  of  the  gofpel  kind- 
Jy  offered,  butunthankfully  rejefted  ;  and  where  repentance 
and  regret  .will  avail  them  nothing. 

14,  %  And  when  Jefus  was  come  into  Peter's 
houie,  he  law  his  wile's  mother  laid,  andfick  of 
a  fever.  15  And  he  touched  her  hand,  and  the 
fever  left  her  :  andfhe  arofe  and  mmiftered  un- 
to them. 

The  next  miracle  which  our  Lord  wrought,  was  in  cur- 
ing Peter's  wife's  mother  of  a  fever.  The  miracle  was  not 
in  curing  an  incurable  diftemper,  but  in  the  way  nnd  man- 
ner: I.  It  was  by  a  touch  of  our  Lord's  hand.  2.  It  was 
inftantaneous  and  fudden  :  immediately  the  fever  I'ft  her.  3. 
The  vifible  effefts  of  her  recovery  prefently  appeared  ;  Jlie 
infiantly  arofe  and  miniflered  unto  them.  That  fhe  could  a- 
rife  argued  her  cure  miraculous;  that  (he  could  and  did  arife 
and  adminilter  unto  Jefus,  argued  thankfalnefs,  and  a  great 
fenfe  of  his  goodnefs  upon  her  mind.  A^ofe  here,  i.  That 
marriage  in  the  niinifters  of  the  gofpel,  yea,  even  in  the 
•apollles  themfelves,  and  in  Peter,  the  chiefeft  of  them, 
was  neither  cenfured nor  yet  condemned  by  our  Lord.  St. 
Peter  had  a  wife  and  family,  which  Jefus  condefcended 
to  vilit.  a.  That  the  firfl  thing  which  Chrift  takes  notice  of 
in  the  houfe,  is  what  aileth  any  in  it ;  what  need  they  ftand 
in  of  his  help  and  healing  ;  accordingl)',  together  with  his 
prefence,  he  affords  them  relief.  3.  That  when  Chrifl:  has 
gracioufly  vifited  and  healed  any  of  his  fervants,  it  ought  to 
be  their  firft  work  and  next  care  to  adminifter  unto  Chrill  ; 
that  is,  to  employ  their  recovered  health,  and  improve  their 
renewed  ftrengta  in  his  fervice  :  She  ar'jfe  a;id adminijlersd, 

1 6  ^  When  the  even  was  come,  they  brought 
unto  him  many  that  were  poflefled  with  devils  : 
and  he  ca(t  out  the  fpirits  with  his  word,  and 
healed  all  that  Vv^ere  Tick  :  1 7  That  it  might  be 
fulfilled  which  was  ipokcn  by  Eiaias  the  pro- 
phet, faying,  Himfelf  took  our  infirmities  and 
bare  our  ficknefles. 

It  was  very  comman  about  the  tiin?  of  our  Saviour's  com- 
h:g,  for  the  devil  bodily  co  pofTefs  perfons,  and  very  grirv- 
oufly  to  torment  them.  This  is  one  of  the  fad  and  difmal 
evils  which  fm  has  made  us  liable  and  obnoxious  10,  to  be 
bodily  pofTefTed  by  Satan;  when  we  give  Satan  the  power 
of  our  hearts,  it  is  a  juft  and  righteous  thing  with  Cod  to 
give  him  the  pcTefhon  of  our  bodies.  But  whois  the  perfoii 
that  difpoUefTesSstan'  Chrift  Jefus ;  itis  a  ftronger  than  the 


rtrong  man  that  muflcafl:  out  S.it.nn  :  our  Jefus  in  whom  wr 
trurt,  by  his  powerful  word  alone  can  deliver  us  from  Salan'- 
power,  and  all  the  fad  efTeds  a.id  conf^quences  thereof. 
Note,  With  what  condolency  and  fyinpaihiziiig  pity  he  ey.- 
ercifes  thefe  adts  of  mercy  antl  coinpaflion  towardspoor  crea- 
tures :  he  is  faid  totalce  our  infirmities  upon  himfelf,  and  <:■ 
b:ar  ct4r fickneffes  ;  he  bare  the  guilt,  which  was  the  caufe 
of  thefe  griefs  and  forrows  !  and  he  bare  the  furrows  them- 
felves, by  a  tender  fympathy  with  us  under  the  burden  of 
them.  Chrift  confiders  our  lufTeringsas  his  own  :  lie  is  af. 
fiicled  in  all  our  affiicli'ms,  and  pained  with  all  our  pains  ;  in 
this  fenfe.  He  took  our  infrmities  and bareour flckmfjes. 

18  ^  Now  when  Jefus  faw  great  multitude; 
about  him,  he  gave  commandment  to  depart  un- 
to the  other  fide.  19  And  a  certain  fcribe  came, 
and  faid  unto  him,  Mafter,  1  will  follow  tliee 
whitherfoever  thou  goeft.  20  And  Jefus  faith 
unto  him.  The  foxes  have  hole?,  and  the  birds  of 
the  air  have  their  nefts :  but  the  fon  of  man  hath 
not  where  to  lay  his  head. 

Obferve  here,  A  perfon  rcfolvingto  follow  Chrift;  a  good 
refolution,  if  made  deliberately,  and  not  rafhly,  nor  for  iln- 
ifter  ends  and  fecular  advantages  ;  which,  it  is  to  be  feared 
was  the  cafe  here,  by  the  anl'wer  which  our  Lord  gives  ; 
for,  fays  he,  Foxes  have  holes,  &c.  That  is,  my  condition  is 
very  poor,  worfe  than  the  birds  cf  the  air,  for  they  have 
their  fixed  nefts  ;  or  the  hearts  of  the  earth,  for  they  have 
their  dens  and  holer.  ;  but  I  have  no  fixed  habitation.  Note, 
I.  That  many  perfons  take  up  rafli  and  fudden  refolutions 
to  follow  Chrift,  before  they  have  well  confidered  what  it 
v/ill  coft  them  ;  and  what  they  are  like  to  lofe  by  being  his 
difciples.  2.  That  fuch  men  may  find  themfelves  miferab!/ 
miftaken,  who  expect  to  gain  any  thing  by  following  Chrift 
but  their  foul's  falvation.  3.  The  title  given  to  Chrift, 
he  is  ftyled  here,  and  elfe-where.  The  fon  of  man.  (i.)  To 
fhew  the  truth  of  his  humanity  ;  the  fon  of  man  niiift  be 
man.  (2.)  To  fliew  the  depth  of  his  abafenient';  Chrift 
humbled,  yea,  emptied  himfelf,  when  being  the  Son  of  God 
he  fubmitted  to  be  made  man  :  The  Son  of  man  liathKOt  luhtve 
to  lay,  Szc. 

21  Another  of  his  difciples  laid  unto  him.  Lord, 
fuffer   me  to  go  and  bury  my  father.    22  But 
Jefus  faid  unto  him,  follow  me,  and  let  the  dead 
their  dead. 


bury 

We  muft  not  fuppofe  by  this  prohibition,  that  Chrift  dif- 
allovvs  or  difapproves  of  any  civil  office  from  one  perfon  to  a- 
no'her,  much  lefs  of  achild  to  a  parent,  either  living  or  dy- 
ing :  but  he  lets  us  know,  i.  That  no  office  of  love  and  fer- 
vice of  man  muft  be  preferred  before  our  duty  to  God,  unia 
■whom  we  owe  our  firft  obedience.  2.  That  lawful  and  de- 
cent cfficcs  become  finiul  when  they  hinder  greater  duties. 
;.  That  fuch  a;  are  called  to  the  woik  and  emplcyment  of 
the  miniftry,  muft  mind  that  alone,  and  leave  inferior  duties 
to  inferior  perfons  ;  as  if  our  Lord  had  fa'd,  Others  will 
ferve  well  enough  to  bt:ry  the  dead  ;  but  thou  ijiat  art  a 
confecrated  perfon,  muft  do  that  to  which  thou  artconfecr.n. 

E2  cd 


5« 


St.     MATTHEW. 


C<iAP.  viir.. 


ed  and  fet  apart.  Under  tlic  law  the  priefts  might  not  come 
near  a  dead  corple,  nor  med.lle  with  the  iiuerineuc  of  their 
parents ;  to  which  our  Lord  probably   alludes. 

2.'3  ^  And  when  he  was  entered  into  a  (hip, 
his  diiciples  followed  him.  24,  And  behold,  there 
arolc  a  great  tcnipeft  in  the  lea,  inlVmuch  that 
the  fhip  was  covered  with  the  waves:  but  he 
was  aflecp.  25  And  his  difciples  came  to  him, 
and  awoke  him,  laying.  Lord,  lave  us  :  we  pe- 
rifli.  26  And  he  iaitliunto  them.  Why  are  ye 
fearlul,  O  ye  of  little  faitii  ?  Then  he  arofe,  and 
rebuked  tlie  winds  and  the  fea,  aiilthere  waaj». 
great  calm.  27  But  the  men  marvelled,  laying. 
What  manner  of  man  is  this,  that  even  the  winds 
and  the  lea  obey  him  ?  • 

Cbferve   here,    i.  Chrift  and  his  difciples   no  fooner  put 
forth  to  fea,  but  dangers  attend,  and  difficulties  do  accompa- 
ny them  ;   a  teiiipelt  arofe,  and  the   (hip  w.is  covered  with 
waves.     Lirtrdthence. that  the  prefence  oi  Ciiriftitftlf  doth 
not  exempt  his  diiciples  and  followers  from  trouble  and  dan- 
ger.    Here  is  a  great  tempeft  about  the  difciples  ears,  though 
Jefus  was  in  their  ccnipany.   2.  The  pofturethat  Chrift  was 
in  when  the  tempeft  arofe  ;   he  being  weary  on  the  land,  was 
fallen  afleep  in  the  fliip  :  our  blcfled  Redeenier  hereby  ftiew- 
ed  himfelf  to  be  truly  and  really  man  :'  as  he  took  upon  him 
our  human  nature,  fo  he  fubje£i:ed  himfelf  to  our  human  in- 
firmities.    3.    The  difciple's  application  made  to  him  :   they 
awoke  him  with  a   fad  outcry,  Lerd,  fave us  .•  lue  per':/]}. 
Here  was  faith  mixed  with  human  frailty  :  they  hadfaiihin 
his  power,  that  he  could  fi\'t  them  ;   but  being  afleep,  they 
concluded  he  muft  awake  before  he  could  lave  them  :  where 
as  though  his  human  nature  was  afl.eep,  yet  his  divine  nature 
neiihtr  flumbered  or  flept.     Learn  hence,  That  the  preva- 
lency  of  fear  in  a  time  of  great  imminent  danger,  though  it 
may  argue  weaknefs  ol  faith,  yet  is  no  evidence  of  want  of 
faith  :  in  the  niidft  of  the  difciples  fear,  they  believed  Chrift's 
power.    4.   A  double  rebuke  given  by  our  Saviour  :   (  i.  ) 
To  the  winds  and  feas  ;  and  the  fears  of  the  difciples  ;   He 
rehukfs  thewnds  andfeai,-inii  infir.nt\y  they  are  calm  ;  when 
the  fea  uas  furious  as  a  madman,  Chrift  by  his  divine  power 
calms  it.  Zrarw  hence,  That  the  moft  raging  winds,  and  out- 
rageous feas  cannot  ftand   before  the  rebi;kes  of  Chrift  ;  if 
once  he  rebukes  rhcni,  their  rage  is  down  ;   God  lays  a  law 
upon  the  raoftlav.lels  creatures,  even  when  they  Teem  to  aft 
molt  laulefly.     (2.)   Our  Lord  rebukes  his  difciple's  fears, 
I'/hy  are  ye  fearful?  No  fooner   was  a  ftorm  up,  but  their 
fears  were    up,  and    they  were  as  much    overfet  with  their 
boifterous  paflions,  as  the    vrfiel  was   with  the  tempeftuous 
winds;  and accordugly  he  rebukes  the  tempeft  within,  and 
then  the    tempeft  without  ;   firft  he  calms  tJicir  hearts,  and 
then  the  (eas.       From  this  inft;ince  we  fee,  that  great  faith 
in  the  h.ibit,  mr.y  appear  little  in   rt  and  exercifc;   the  dif- 
ciples faith  in  forfaking  all  and  folKc.vinj);  Chrift,  was  great 
f.ii»h;   but  in  this  preient  aft  their  faith  was  weak,  through 
iheprcv-ilcncyofthcir  fear-    Laftly,  thcfaithof  the  difciples 
was  1(  n't'DCd  tlirougli  their  fear  :  fear  is  frenerated  by  uiibc- 
licf,  and  nnbelicf  ftreiigthenedby  fear;  as  in  things  natural 


there  is  a  circular  generation)  vapours  beget  (howers,  and 
fliowcrs  vapours  ;   foitis  in  things  nmrrfl,  nothing  can  cure  US- 
of  fear,  till  God  cures  us  of  unbelief :  Chrift,  therelore,t.ikcs. 
an  effeftuil  method  to  rid  the  difciplesof  their  fears,  by  rebu-^« 
kmg  their  unbelief. 

28  ^  And  when  he  was  cnme  to  the  other 
fide  into  the  country  of  the  Gergelenes,  there 
met  him  two  pofl'efled  with  devils,  commg  out 
of  the  tombs,  exceed  ng  fierce,  lb  that  no  maa 
might  pals  by  that  way. 

We  read  of  fe*',  if  any,  in  the  Old  Tcilament  that  were 
poflefled  with  evil  fpirit-,but  oi  many  in  the  New  Teftament. 
Our  Sa,«iQur  cam''  intnth?  world  todeftrov  the  works  of  the 
devil  :  thereTbrt  k^.fuffured  Satan  to  enter  (ome  human  bo- 
dies,  to  fliew  his  divine  pt>«^  ,„  cafting  them  out.  Nate 
here.  i.  That  the  evil  angels'tey^gir  tall'lolk  their  purity, 
but  not  their  power.  2.  That  they  "dt>^^o  cfter  exert  their 
po^cr  in  doing  mifchief  to  the  bodies  and  lives  of  men,  is 
from  the  reltrainiug  power  of  Gt:d. 

29  And  behold,  they  cried  out,  faying,  What 
have  we  to  do  with  thee,  Jefus,  thou  Son  of 
God .''  art  thou  come  hither  to  torment  us  be- 
fore the  time  ? 

Ohferve,  The  devils  knew  Jefus  to  bethe  fon  of  God,  and 
that  he  came  into  the  world  to  be  a  Saviour,  but  not  their 
Saviour  ;  and  therefoie  they  cr»ed  out,  What  have  -we  to  dt- 
•with  thee?  or  thou  w  ith  us  ?  O  whatan  uncomfortable  faith 
is  this,  to  believe  that  Chrift  is  a  Saviour,  and  at  the  fame 
time  to  know  that  he  isnoneof  our  Saviour?  But  what  i& 
their  outcry  aguinft  Chrift?  This,  jirt  thou  come  to  tor. 
trient  us  lif/ore  the  time- ?  Learn,  I.  That  there  are  tortures 
appointed  to  the  fpiriiual  natures  ot  evil  angels.  1  he  fire 
of  hell  is  conceiveil  to  be  partly  material,  and  partly  fpiritu* 
al  ;  partly  mareri.il.,  to  work  upon  the  bodies  of  evil  men; 
and  partly  fpiriiual  to  vvoik  upon  the  fouls  of  men,  and  the 
fpirits  of  evil  angels.  2.  J  hat  tliough  the  devils  be  now  as 
full  of  difeontent  as  they  can  be,  yet  they  are  not  fo  full  of 
torments  as  they  (hall  be  ;  their  fpeech  here  intimates,  that 
there  will  be  a  time  when  their  torments  (hall  be  increafcd, 
when  they  fhall  have  their  fill  of  torment  ;  therefore  they 
pray,  Incrcafe  not  our  torments  before  the  appointed  time 
of  their  increafe. 

30  And  there  was  a  good  way  oiTrrom  them 
an  herd  of  many  fwine  feeding,  gi  So  the  de- 
vils bclought  him,  faying,  If  thou  call  us  out, 
fufter  us  to  go  away  into  the  herd  of  fwine. 

Nolehere,  i.  A  notahleinftanccof  Satan'slimited  poB'er, 
that  a  whole  legion  of  devils  had  not  power  to  deftrof  one 
man,  nor  were  able  to  hurt  the  me^neft  crea'.ure  without 
permidion  2.  1  he  devils's  acknowledgment  of  their  own 
impotfiuy,  ant*  Chrift'?  power  ;  'heir  alkintr  leave  tOi::,oin. 
to  the  fwine,  fliews  that  they  could  nor  go  of  ihrmfclves. 
Learnhence,  1.  The  reftleffiiefs  of  Satan's  malice  ;  he  will 
hurt  the  fwine,  rather  than  not  hurt  atall.  2.  Thatihough 
Satan's  malice  be  infinite,  yethispowerisliniitedand  bound- 

ed; 


Chap.  «. 


St.     MATTHEW 


37 


cd  ;  35  he  cnnnot  do  all  the  mifchief  he  would,  fo  he  (hall 
not  do  all  he  can. 

32  And  he  faid  unto  them,  Go.  And  when 
they  were  come  out,  they  went  into  the  herd  of 
fwine :  and  behold,  the  whole  herd  of  fwinc  ran 
violently  down  a  (teep  place  into  the  lea,  and 
perilbed  in  the  waters. 

Although  Chrift  feldim  wrought  any  deftruftive  miracle, 
and  .although  he  certainly  forefiw  that  the  (wine  \>.ould  pe- 
ridi  in  the  waters  ;  yet  that  tlie  people  n>ight  fee  how  great 
the  power  and  molice  of  the  devil  would  be,  if  not  reltramed, 
he  permitted  h'm  to  enter  into  the  Twine:  Chi'ijr  laid  unta 
h'lm,  Cn  ;  and  how  glad  was  Satan  o(  (his  prrmiflion  10  enter 
into'ths  Twine,  in  order  to  their  de'^-^^'-lion  !  Let  it  teach 
»^onr  duty  by  prayer,  to  com-^'t  ourfclvts,  and  all  that  we 
hai-c,  morning  and  ever.nrg,  into  the  hands  of  God's  care  ; 
all  that  we  have  in  ilie  houfe,  and  all  that  we  have  in  the 
field,  that  it  m.y  be  preferved  from  the  power  and  malice 
of  evil  fpirits. 

33  And  they  that  kept  them  fled,  and  went 
their  ways  into  the  city,  and  told  every  thing; 
and  what  w  as  betiillen  the  poileiledot  the  devils. 
34,  And  beluold,  the  whole  city  came  out  to 
meet  Jefus ;  and  when  they  faw  him,  they  be- 
fought  liim  that  he  would  depart  out  of  their 
Coafts. 

Ohferve,  i.  What  a  contrary  efTeft  this  miracle  which 
Chrift  wrought,  had  uponthefe  people  :  inftea<i  of  believing 
on  him  for  his  miraculous  cure  of  the  poflefled,  the  lofs  of 
their  fwine  enrages  the.n,  an  '  makes  them  ddire  Chrift  to 
depart  from  them.  Temporal  lolTesare  fo  gieat  in  worldly 
men's  eftim;itio;i,  that  fpiritual  ad  vantages  are  nothing  efteem- 
ed  ;  carnal  hearts  prefer  th^ir  fwine  brfore  their  Saviour  ; 
and  had  r.nther  lofc  the  prefence  of  Jcfus  Chrift,  than  any 
part  of  their  worldly  profits.  2  How  umnimous  and  impor- 
tunate thefe  Gadarenes  were  to  g^^trid  of  Chrift  ;  thewhdie 
city  came  out,  and  are  not  only  willing  to  his  departure,  but 
they  befeceh  him  to  depart  out  of  their  coarts;.  Lea^n,  lliat 
dei)lorablj  fad  is  the  condition  of  fuch  fi-om  whom  Chrift  die- 
parts  ;  more  deplorably  fad  is  their  condition  w  ho  ("ay  unto 
him,  Depart ;  but  moft  deplorably  fad  is  the  cafe  of  them 
that  intrcstand  liefeech  Chrift  to  depart  from  thefli.  Thus 
did  the  Gadarenes,  and  accordingly  Chrift  took  (liip  and 
departed  from  them,  and  we  never  read  of  his  return  unto 
them. 


CHAP. 


IX. 


/. 


ND  he  enteretl  into  a  fhip,  and  paffcd  over, 
JLand  came  into  his  own  city. 

Tn  the  Ir.fl  verfe  of  the  foregoing  chapter,  the  Gadarenes, 
with  one  tonient,  delire  Chnitto  df-part  out  of  their  coafts, 
and  according  td  their  delire,  he  i^no'.^'  departing  from  tlu'm 
into  his  o.vn  city,  which  was  Cipernauin;  for  hethUhcm 
brought  hliiiforih,  Nazareth  brought  himvip..  and  Caperna- 


um was  his  dwelling  pisce.  From  their  defire  of  our  Lord's 
departure,  and  from  h  >-  departing  jcccrding  to  t'.u-ir  defire, 
we  learn.  That  the  hkfTed  jeftit  will  not  long  trouble  that 
people  with  his  prt-ftncc,  who  are  weary  ofhis  company,  and 
defirous  of  his  df  partnre.- 

2  And  behold,  they  brought  to  him  a  man 
fick  ot  the  pally  lying  on  a  bed:  and  jefus  fee- 
ing their  faith,  laid  unto  the  fick  of  the  palfy, 
Son,  be  of  good  cheer,  thy  fins  be  forgiven  thee. 

Cbfirve,  I.  The  patient,  One  fick  ofih;  palfy  ;  which  be- 
ing a  refolution  of  the  nerves,  weakens  the  joints,  and  con- 
fines the  perfon  to  his  bed  or  conch.  Asa  denionftraiionof 
CliriftS  divine  power,  lie  waspL'altd  to  fingle  out  foine  in- 
curable direafes(as  the  world  accounts  them)  to  work  a  cure 
upon,  as  the  leprofy  and  palfy.  ^.  The  phyfician,  Je/ut 
Chrift;  he  alone  is  that  wife,  faithful,  and  compafTionate 
phyfician,  that  can,  and  doth  cure  both  foul  and  body.  3. 
The  moving  and  inapulfive  caufe  of  his  cure,  Jcfus  feeing 
thnrfaHh;  that  is,  their  (irni  perfuafionthat  he  was  clo'hed 
with  a  divine  povr-cr,  ard  able  to  help  ;  together  with  their 
confidence  in  his  goodnefs,  that  he  was  as  willing  as  he  was 
able;  and  no  fooner  did  they  exercife  their  faith  in  believ- 
ing, but  Chrift  exerted  his  divine  power  in  healing.  Ii  was 
not  the  fick  man's  faith,  but  the  fath  ot  his  friends  :  the 
faith  of  othcr^  may  prevail  for  obtaining  corpor.il  benefits, 
and  temporal  bleflings  for  us;  thus  the  centurion's  faith 
he.iled  his  fervant,  and  Jarut's  faith  raifcd  his  daughter.  4. 
The  marvellous  efficacy  and  power  ot  faith  :  It  obtained  not 
only  what  was  di-ftred,  but  more  than  was  cxpefled  ;  they 
delired  only  the  healing  of  the  body,  but  Jefus  feeing  their 
faiih,  heals  body  and  Ibul  too,  faying.  Be  of  good  chter,  thy 
fins  be  f'/rgiven  thee  ;  intimating  that  difeafes  proceed  from 
fin,  bccanfe  Chrift  firft  fpeaks  of  forgiving  them  ;  yet  it  is 
conceived  that  he  rather  fpeaketh  here  of  the  tempo' al  re— 
miflion  of  the  puniflimenr,  than  of  the  eternal ;  becaufe  that 
depends  cn  our  own  faith,  and  not  on  others. 

3  And  behold  certain  of  thefcribesfaid  with- 
in themfelves,  This  man  blafphemeth. 

Se"  here,  how  the  beft  of  inenarefometimescharged  with 
faying  and  doing  the  w orli  of  things;  to<lo  well,  and  bear 
ill,  was  the  portion  of  Chrift  himfelf,  and  may  be  the  porti- 
on of  the  holieft  of  thofe  that  belongto  him.  The  innocent 
Je!u!  was  icculed  ofblafphemy,  of  lorcery,  and  ofthe  black- 
eft  crimes.  Innocency  itfelf  can  proteft  no  man  from  flan- 
der  and  falfe  accu'.ations. 

4  And  Jelus  knowing  their  thoughts,  faid, 
Wherefore  think  ye  evil  in  your  hearts  .''  5  For 
whether  is  it  eafier  to  lay,  Thy  fins  be  lorgiven 
thee  ;  or  to  fay,  Aril'eand  walk  ?  6  But  that  ye 
may  know  that  the  Son  of  man  hath  power  ox\ 
earth  to  forgive  fins,  (then  laith  he  to  the  fick 
of  the  pally)  Arife,  take  up  thy  bed,  and  go  un- 
to thine  houle. 

Our  Saviour  here  gives  the  Ph.irifees  a  two-fold  dcnnn- 

ft'  ■■ 


ss 


St.     MATTHEW. 


Chap.  ix. 


ftration  of  l)is  goJheaJ  :  lirft,  hy  letting  them  underftand 
tint  he  knew  their  thoughts;  for  to  fearth  the  hearts,  and 
••■'  know  the  thoughts  ol"  the  children  of  men,  is  not  iu  the 
]jo\ver  tiihi-'v  nf  siigi-ls  or  men,  but  the  prerogative  of  God 
only.  Secondly,  by  afTutjing  to  hinilelf  a  power  to  forgive 
lins ;  the  Son  of  man  hath  power  to  forgive  (Ir.s.  OurSa- 
vijur  here,  by  forgiving  fins  in  his  mvn  name,  and  by  his 
own  autliority,  doth  give  tiie  world  an  undeniable  proof  and 
convincing  evidence  of  liis  godhead:  For  v.<ho  can  forgive 
fitii ,  but  Codcv.ly  ? 

*?  And  he  arofe  and  departed  to  hishoufe.  8 
But  when  the  multitude  faw  it,  they  marvelled, 
and  glorified  God,  which  had  given  fuch  pow- 
er unto  mau. 

Note  here.  The  multlcyde  mar^'clled,  but  pot  believed  ; 
they  admire  our  Saviour  for  an  extraordinary  man,  but  did 
not  believe  him  as  the  Son  of  God  :  theypraife  Godforgiv- 
inp-  fuch  power  to  heal  thebodiesofmen  :  butnotfor  fend- 
ing his  i^on  into  iheworkl  to  fave  the  fouls  of  men.  Learn 
hence.  That  tlie  fight  of  Chrifl's  miracles  is  not  fufEcient  to 
\\o\\{.  faith  in  the  foul,  but  requires  the  concurring  operation 
of  the  Holy  Spirit ;  the  one  may  make  us  marvel,  the  other 
•  mult  make  us  believe. 

9  «f  And  as  jefus  pafled  forth  from  thence, 
lie  {"av/  a  man  named  Matthew  fitting  at  the  re- 
ceipt of  cuftom  :  and  he  faith  unto  him.  Follow 
me.     And  he  arofe,  and  followed  him. 

Chftrv:  here,  The  number  of  our  Lord's  apodlec  not  being 
filhd  up,  what  a  ftrange  election  and  choice  he  makes;  Mat- 
thew, a  grinding  publican,  is  the  man.  Z.e<vr«,  Such  is  the 
freenefs  of  God's  grace,  that  it  chufes,  and  fuch  is  the  effica- 
cy of  it,  t'.iat  it  overpowers  aud  brinps  in  the  worft  of  finners 
unto  God;  Matthew,  a  publican;  Zaccheus,  an  extortioner  ; 
MarjaCTth,  a  murderer  ;  Paul,  a  perfecutor  :  all  thefe  are 
brouj^ht  home  lo  God  by  the  power  of  converting  grace.  2. 
Maithew's  ready  compliance  with  God's  call.  He  arofe  and 
j'Ahwed  Chr'tjl.  When  the  inward  call  of  the  fpirit  acco*mpa- 
nies  the  outward  call  of  the  word,  the  foul  readily  complies, 
and  prefenily  yields  obedience  to  the  voice  of  God.  (Bp. 
Jlnll.)  Chrift  oftentimes  fpeaks  by  his  word  to  our  ears^  and 
wc  hear  not,  we  ftir  not ;  but  when  he  fpeaks  by  liis  Spirit 
to  our  he.iits,  Satan  fliall  not  hold  us  down,  the  world  fhall 
not  keep  us  back,  but  we  lliall  arife,  and  follow  our  Lord  and 
Mailer. 

10  %  And  it  cametopafs,  asjefuslat  at  meat 
in  the  houfe,  behold,  many  publicans  and  finners 
came  and  fat  down  with  him  and  his  difciples. 

Chfervi  here,  Chrift  invites  Matthew  to  a  difciplertiip, 
Matthew  invites  Chrift  to  afeaft  ;  {he  fervant  invites  his maf- 
ter,  a  finntr  invites  his  Saviour.  We  do  not  find,  wherever 
Chrift  was  invited  to  any  table,  that  he  rtfufcd  to  go  ;  if  a 
Pharifte,  if  a  pubhcan  invited,  he  conftantiy  went ;  not  for 
the  pleafure  of  eating  ;  but  for  the  opporrunity  ofconverf- 
ing  and  doing  good;  Chrift  feafts  ii5,  when  we  feafthim. 
f'iomMatthew'sexamji!e,/(<»r«,That  new  converts  arc  full 


of  affection  towards  Chrift,  tind  very  exprefllve  of  their  love 
to  him.  Such  as  before  converfion  difel'reemed  him,  do  af- 
terwards kindly  and  refpcdfully  entertain  him.  Mittluw, 
touched  with  a  feufeof  Chrift's  love,  makes  him  arnyjl  feaft. 
Ohferve  farther,  How  at  this  feaft  many  publicans  andfiniiersj 
were  prefent,  of  Matthew's  acquaintance,  uodoubt,  and  pro- 
bably  invited  by  him,  that  they  might  alfo  fee  Jefus,  and  be 
partakers  of  the  fame  grace  with  him.  Whence  we  Lam, 
That  grace  teaches  a  man  to  dcfirc  and  fetk  the  convcr(ioa 
of  others,  and  fuch  as  are  truly  brought  home  to  Chrift,  wilF 
ftudy  and  endeavour  to  bring  in  all  their  acquaintance  to 
him  alfo. 

1 1  And  when  the  Pharifees  faw  it,  they  faid 
unto  his  dilciples,  Why  eateth  your  mafter  with 
publicans  aud  .finners  ? 

See  here,  what  a  griefTt-w^p  wicked  men  to  find  others 
brought  into  Chrift:  the  wickedTM^^hfees  murmer,  repine, 
and  envy,  inftead^of  admiring  Chrift's">»qdef'ccnfion  and  a- 
doring  his  divine  good nefs  :  they  cenfure  hliaforconverfing 
with  (tuners;  but  hetelL  them  in  the  following  vsrfes,  that- 
he  converfed  with  them  as  their phyfician,  not  as  their  com- 
panion. Leaving  a  ftnking  example  to  the  minifters  of  the 
gofpel,  to  ufe  all  poflible  means,  in  order  to  bring  about  the, 
converfion  of  finners. 

■  1 3  But  when  Jefus  heard  that,  he  faid  unto 
them.  They  that  be  whole  need  not  a  phyfician, 
but  they  that  arefick.  13  But  go  ye  and  learn 
what  that  meaneth,  I  will  have  mercy  and  not 
lacrifice :  for  I  am  not  come  to  call  the  righte- 
ous, but  finners  to  repentance. 

As  if  our  Lord  had  faid,  'With  whom  fhould  the  phyfici- 
an  converle,  but  with  his  fick  patients  ?  Now  I  am  come  in- 
to the  world  to  do  the  office  of  a  kind  phyfician  unto  men. 
Surely  then  I  am  come  to  take  all  opportunities  to  help  and 
heal  them:  theyarefick,  and  need  the  ph3^cian.  But  for  you 
Pharifees,  who  are  whole  and  well  in  your  ov/n  opinion,  and 
fwelled  with  a  conceit  of  your  own  righteoufncfs,  1  have  no 
liopes  of  doing  any  good  upon  you  ;  for  fuch  as  think  them- 
felves  whole  defire  nophyfician's  help.'  IfiJ'w  hence,  i. 
That  fin  is  the  foul's  m.ilady,  its  fpiritualdifeafe  and  ficknefs. 
2.  That  Chrift  is  the  phyfician  appointed  by  God  for  tlie  cure 
and  healing  of  this  difeafe  and  malady.  3.  That  there  are 
multitudes  fpiritually  fick,  who  yet  think  themfelves  found 
and  whole.  4.  That  fuch  only  as  are  .'"enfible  of  their  fpiri- 
tual  ficknefs,  are  fubjefts  capable  of  cure,  and  the  perfons 
whom  Chrift  is  a  healing  phyfician  to  ;  They  that  are  -whole 
need  not  a  phyjic'tan,  but  they  that  ere  fick. 

14,  •(i  Then  came  to  him  the  difciples  of  John 
faying,  Why  do  we  and  the  Pharifees  fall  oft, 
but  thy  dilciples  fafi  not?  15  Andjefus  faid  un- 
to them,  Can  the  children  of  the  bride-chamber 
mourn,  as  long  as  the  bridegroom  is  with  them .? 
but  the  days  will  come  v\hen  the  bridegroom 
fliall  be  taken  from  them,  and  then  ftiall  they 

'      fall 


Chap.  rx. 


St.     MATTHEW. 


faft.iSNoman  putteth  a  piece  of  new  cloth  un- 
to an  old  garment:  tor  that  which  is  put  in  to 
fill  it  up,  taketh  from  the  garment,  and  the  rent 
is  made  worfe.  17  Neitlier  do  men  put  new 
wine  into  old  bottles :  elfe  the  bottles  break,  and 
the  wine  runneth  out,  and  the  bottles  perifli : 
but  they  put  new  wine  into  new  bottles,  and 
both  are  preferved. 

ThePIiarifecs  th(mfelves  had  a  contention  with  nur  Savi- 
our in  the  foregoing  verfes:  here  thty  fee  on  the  dil'ciples  of 
John,  to  contend  with  him  about  his  dilciplts  fading;  al- 
ledjring  ihat  the  diltiples  of  John  f..fttd  often,  Chrift'J  dif- 
ciplcs  not  at  all  :  our  L  ord  owns  it,  that  his  diCcipies  did  not 
fad  at  prefent,  for  tworeafons  l.  B  caufeit  was  unfuilbble 
to  them.  2.  I'ecaiife  it  was  inrol'^'-J'^le  for  them.  It  was 
tinUiitable  to  them,  becauie  orChr:lt's  bodily  prefpnce  with 
them  ;  this  made  it  a  ri'ne  of  joy  and  fcafting,  notof  mourn- 
ing and  falling.  W  hillt  Chrilttne  Iiridegrooni  is  with  them, 
they  mult  fealt  and  rejoice  :   when  removed  from  them,  there 

V  ill  be  canff  enouj»h  to  faft  and  mourn.  Chriltisthe  bride- 
grnoii,  and  his  church  the  bride,  which  hchas  elpoufed  and 
married  to  himfelf  ;  and  whiKt  hisfpoufe  did  enjov  hisbodi 
ly  prelence  with  her.it  was  a  day  of  joy  and  rejoicing  to  her, 
and  mourning  and  falling  were  miproper  for  her.  Again, 
this  difcipliiie  of  fait  ng  was  ar  prefent  intolerable  for  the 
dikiples;  for  they  were  raw,  green  and  tender,  and  coii'd 
no  more  bear  the  feverities  of  religion  at  prefent.  than  an 
old  garment  could  bear  a  piece   of  new  ftifFcloth  fct  into  it, 

V  hich  will  make  the  rent  worfe,  if  the  garment  comes  to 
ftretcli ;  nor  no  more  than  old  bottles  can  keep  new  wine. 
1  hus,  fays  Chrilb,  'My  difciples  a.-e  young  and  green,  ten-1 
der  and  weak,  newlv  converted,  they  cannot  bear  thefever- 
er  exercifes  of  religion  prefently  ;  but  when  I  am  afcended 
into  heaven,  1  will  fend  down  my  Holy  Spirit,  which  fliall 
f-nable  them  to  do  all  thedutics  the  gofpel  enjoins."  Hence 

c  may  gather,  that  young  converts,  till  grown  up  to  fume 
confillency  in  grace,  iniili  not  be  put  upon  the  feverer  exer- 
ciles  of  religion,  but  handled  with  that  tendernefs  and  gen- 
tlenefs  which  becomes  the  mild  and  merciful  difpenfation  of 
the  gofpel.  Our  Saviojr  here  commends  prudence  to  his 
irinifters ;  that  they  put  not  iheirpeople  upon  dut.es beyond 
their  llrergtl),  but  confult  their  prcgrefs  ir.  chriftianity,  and 
the  proficiency  they  have  made  in  rei.gion,  and  treat  them 
;:cordingly. 


39 


of  his  faith  :  Come,  fays  he,  and  lay  thine  hand  upon  Ur,  ar.d 
JheJ},all  live.  As  if  Chrift  could  not  have  cured  her  with 
out  eithercoming  to,  or  laying  his  hand  upon  her.'  Note 
here.  That  although  ail  th.n  come  to  Chrift  are  not  alike 
ftong  in  faith,  yet  our  blelTed  Ktdeemer  refufes  none  that 
cocie  unro  hm  with  a  lincerc  faith,  though  in  much  weak- 
nefsof  faith.     Jefus  arnfeand fMn-\ut:d  him. 

20  ^  (And  behold,  a  woman  which  was  dif- 
ea'ed  w  th  an  ifibe  of  blood  twelve  years,  came 
behind  him,  and  touched  the  hem  of  his  garment. 
81  For  file  faiJ  within  herlelf,  If  I  may  but 
touch  his  garment,  I  fnallbe  whole.  22  Butje- 
fus  turned  him  about,  and  v^henhe  faw  her,  lie 
laid  Daughter,  be  of  good  comfort ;  thy  faith 
hath  made  thee  whole.  And  the  woman  was 
made  whole  from  that  hour. 

Whilft  Chrift  is  on  his  way  to  the  ruler's  houfcn  difenfed 
woman  coriies  behind  him,  touches  his  garment,  and  is  in- 
»antly  healed:  the  virtue  hy  not  in  her  finger,  but  in  her 
fanh,  or  rather  in  Clirift,  which  her  faith  inarumentally  drew 
forth  AVf  here,  How  faith  oftei^timc.  meets  with  a  Iwcet 
er  welcome  than  it  could  expeJl.  1  his  poor  woman  came 
to  l-^rilt  trembling,  but  wentaway  triumphing;  Chrill  bids 
her,  Bt  of  good  comfort,  kc.  '       c 

23  And  when  Jefus  was  come  into  the  ruler's 
houle,  he  law  the  minftrels,  and  the  people  mak- 
ing a  noife.  24  He  faid  unto  them.  Give  place 
tor  the  maid  is  not  dead,  but  fleepeth.  Aiicl 
they  laughed  him  to  fcorn.  25  But  when  t!ie 
people  were  put  forth,  he  went  in,  and  took  her 
by  the  hand,  and  the  maid  arofe.  26  And  the 
lame  hereof  went  abroad  into  all  that  land 


18  While  he  fpake  thefe  things  unto  them, 
ju  *'^^^^C''^"^e  a  certain  ruler  and  worflVip- 
pedhim,  laying.  My  daughter  iseven  now  dead  : 
but  come  and  lay  tiiine  iiand  upon  her,  andflie 
111?  1  live.  19  And  jtfas  arofe  and  followed  him, 
and^orf/c?  his  difciples. 

Ch?i?>'  ''  '^''  '^""['^''n^oflure  in  which  this  mr.ncame  unto 
J-h  ill,    ,,.,mely,  fall„.g    .^j  y,;,  f.^j   3,,^  ^„r(hipping    him  ; 

daUL.hter"h  T'  ""'^J'  ^'^^  °f  '-^er   afTeftion   tou  a^dsJu 
daughtei-,  but  an  evidence  ofhi.s  laithin  our  bleffed  ...viour; 
yet    m  confiuinp;   C  hr^ft's  power    to    his    bod.Iy    prefonce 
«nd  to  the  touch  of  his  hand,  was  a  token  of  the  we  kS 


Our  Lord  being  come  to  the  ruler's  houfe,  finds  the  peo- 
ple very  buhly  preparing  for  the  interment  of  the  dead  c^^^^^^^^^ 
w  h  mulic  and  other  lolemnities.  The  cuftom  of  hasw 
mufic  at  funerals  came  fr^m  the  Keathens  •  no  mention  t 
made  hereof  in  the  Old  Teftamenr:  were'adcftearin.  he 
fl.  h,  Ihaving  the  head,   eating  the  bread  of  mourners°alfo 

0  uneral  longs,  hut  thefe  wc^re  only  fung  with  "e  v^ic 

Weeping  and  lamentation  are  the  molt  -roper  funeral  „m>- 

fo  much    n  feafon  as  a  tear:  yet  are   alfthe  demonlfrati,,.,", 

f  immoderate  and  excefnve  mournmg  both  hurtful  ro  the 

Imng,  and  cl.lhonorable  to  the  dead;   nor  is  it  an  ;n-g.muVit 

01  n^ore  love,  but  a  proof  of  lefs  grace.  Ch^rven^^t,  fn.*-fiat 
fenle  ourbaviour  afilrnvs  ih:^i  the damreHva: „ot  d: ad.  •  flt. 
tua  ^Jt  v^hts,  ,nik\  d.rrmt,  fays  Sr.  Jerov, ;  .-^ii.?  is  dead   to 

yo'^,  bucifleep  to  me.'  I  ran  as  ealllv  n.ifeher  from  death 
as  yoi.  could  aw..ke  hfr'out  of  fJeep.  '  Herfoulwis  fejTarat- 
ed  froni  her  bony,  but  not  yet-  fixod  in  it,  eternal  m...>lir,:i. 
oouf  departed  are  undenheconduclof  .ingels  roodor  b.d 
to  rhc.rleve.vd  places  of  bhfs  or  n.ifery.  Vrobably  thcf,,; 
of  . his  daima  was  under  the  gn.rd  of  sng»K  ncair  Vr  d.  l 
body,  waning  t<iC  plcafu.c!  of  Chriit  in  rffcreiKaroir;  ,h.'. 


40 


St.    MATTHEW. 


Chap.  ix. 


lend  our  Saviour  a  power  againft  himfelf,  and  for  the  do- 
ftruftion  of  his  own  kingdom !  O  how  dangerous  is  a  wilful 
and  obftinate  oppofition  of  the  truth!  It  provokes  God  to 
tlelivcr  a  perfou  up  to  final  obduracy. 

'35  And  Jefiis  went  about  all  the  cities  nnd  vil- 
lages teaching  in  their  fynaj^ogues,  and  preach- 
ing the  gofpcl  of  the  kingdom,  and  healing  e- 
very  ficknefs  and  every  dii'cafe  among  the  peo- 
ple. 36  ^  But  when  he  fav/ the  multitudes,  he 
was  moved  with  companion  on  them,  becau(e 
they  lainted,and  v/ere  I'cattered abroad,  asiheep 
having  nolhepherd. 

— QJileCV^  here ,    i.  Our  Saviour's  speat  work  and  bufinefs 
in  tliiiswtnitih^-lt  •  odbotii  tn  t!<e  bodies  and  louls 

of  men;     the  mo;,  :  H"lightful,  tiie  moft  happy 

and  glorious  work  that  a  <■  be  employed  about.    2. 

His  unwearied  diligence  a::  -v  "m  iS'-;  great  and  good 

work,    He  vjent  about  all  the  cities  i.  s ,  preaching  the 

gojpel, and  healing  difeafes  ;  he  travt.nj  n.fivplace  to  place, 
to  leek  occadons,  and  to  lay  hold  of  all  opportunities  of  be- 
ing ul'eful  and  beneficial  to  manhind.  3.  Ihe  particalar  in- 
ftance  of  our  Lord's  goodnefs  and  compafiion  towards  thofe 
cities  and  vill.iges  where  he  travelled:  they  wanted  the 
preaching  of  the  gofpel ;  that  is,  faithful  difpenfers  of  it. 
For  though  tiiey  had  the  fcribesand  Pharifees  to  teach  them, 
they  inllrufted  them  rather  in  their  own  traditions,  than  in 
the  iimpl.city  of  the  gorj)el.  Jel'us  pities  the  people  as  fheep 
without  a  fhepherd.  Thence  team.  That  idle  and  lazy,  un- 
Ikilfulanduntaithfu!  labourers  in  ChrUt's  harveft,  are  no  la- 
bourers in  his  account.  They  are  as  Jhsef  having  no  Jhefheri. 
He  who  doth  not  inftruft  hir.  flock,  and  feed  them  with  the 
fincere  milk  of  the  word,  from  an  heart  full  of  love  to  God, 
and  of  com'.iafTion  to  fouls,  defervcs  not  the  name  of  a  true 
ftiepherd.  '  Dr.   ll'hitby. 

37  Then  laith  he  unto  hisdilciples,  The  har- 

Q2  ^  Asthey  went  out,  behold,  they  brought    veil  truly  is  plenteous,  but  the  labourers  are 

'  1  ...1 m.n,.,i  ,.,;<^u  o  ,i«,r;i    ^^    ^^^^      ^g    Pray  ye  therefore  the  Lord  of  the 

harveft^  tliat  he  will  fend  forth  labourers  into 
his  harveft. 


titer  to  reftorc  it  again  to  the  body,  or  to  trannate  it  to  its 
eternal nianfions.  Note  here, That  from  thefe  words  of  our 
Saviour,  ihe  maid  is  ntt  dead,  but  fleepelb,  the  Jcfuits  plead 
for  their  doftrine  of  equivocations  and  mental  rcfervations, 
alledgin^f,  that  when  Cliriit  faid,  (he  is  mt  d.ad,  he  refervad 
in  hii  miuJ^  'in  relpeft  of^my  power.'  But  tlic  words  of 
our  Lord  were  plainly  fpoken  to  thole  who  were  preparing 
for  her  interment  ::nd  funt-ral rites;  and  accordingly  inti- 
mate, th*t  Die  wasnotfodead,a3  they  needed  to  make  diefe 
-prfparations,  he  being'come  to  awake  her  out  of  Jjiep. 

27  <||  And  whenjefus  departed  thence,  two 
•blind  men  followed  him,  -crying,  and  faying, 
Thou  Son©fDavid,have  mercy  onus.   «8  And 
^when-  he  was  come  into  the  houie,  the  blind  men 
aime  to  him:  a^djefus  faith  unto  themi,  Believe 
■ye  that  I  am  able  to  do  this  .?  They  laid  unto 
him.  Yea,  Lord.  29  Then  touched  hetheir  eyes, 
faying.  According  to  your  faith  be  it  unto  you. 
30    And  their  eyes  were  opened  ;  and  Jefus 
Itraitly  charged  them,  laying.  See  that  no  man 
know  it.  31  But  they,  when  they  were  depart- 
ed, fpread  abroad  his  fame  in  all  that  country. 

The  ruler,  and  others  who  c.ime  to  Chrift  for  cure  and 
Iiealir.g,  believed  him  to  be  a  man  unto  whom  almighty  God 
had  communicated  divine  power.  But  it  is  obfervable,  that 
thefe  poor  blind  men  did  believe  him  to  be  the  MelFias,  by 
their  calling  him  the  fon  of  David  ;  and  according  to  their 

•  faith,  fo  was  their  fjccefs ;  their  faith  capacitated  them  for 
a  cure.  But  why  did  our  Lord  enjoin  the  blind  men  filence, 
and  ftraitly  charge  them  to  tell  no  man  of  the  cure?  Here- 
in tlie  great  modefty  and  humility  of  Chrift  appeared,  in  a- 
voiding  all  oftentation  and  ccmmendation*;    as  alfo  due  care 

-of  his  own  fafety,  left  the  publifhing  of  his  mirachs  fhould 
create  him  untimely  danger  from  the  Ph.arifees. 


unto  him  adumbmanpofleiledwith  a  devil.  33 
And  when  the  devil  was  call  out,  the  dumb 
Ipake :  and  the  multitude  marvelled,  laying,  It 
was  never  fo  feen  in  llrael. 

Still  cur  Lord  goes  about  doing  good  ;  before  he  healed 
the  difeafed,  here  he  helps  the  poffefled.  Learn,  i.  That 
amcngft  the  calamities  which  fin  has  rendered  human  nature 
liable  and  obnoxious  to,  this  is  one,  to  be  bodily  p^ffefledby 
Tatan.  This  man's dumbnefs  was caufed  by  the  devil's  pofief- 
'lion.  a.  That  one  demonftration  of  Chrift's  divine  power, 
anda  convincing  evidence  of  his  being  truly  and  really 
God,  was  his  cafting  out  devils  by  the  word  of  his  power. 

■;4  But  the  Pharifees  faid,  He  cafteth  out  de- 
vils through  the  prince  of  the  devils. 

Sec  here  the  dreadful  and  fad  effcds  of  blindnefs,  obftina- 
cy,  and  malice  ;  the  Pharifees  charge  Chrift  with  making  a 
contraft  with  the  devil,  affirming,  thnt  he  derived  his  pow- 
er from  him.       But  how  unlikely  was  this,  that  Satan  fliould 


As  if  Chrift  had  laid,  'There  is  a  great  number  of  peo- 
ple that  are  willing  arid  prepared  to  receive  inftruaions, but 
there  are  but  few  who  are  able  to  inftruci  ihef;;  poor  peo- 
ple in  the  way  of  righteoufnefs  and  truth  ;  therefore  pray 
andpleadwithCod.thathe  would  provide  Ikilful  and  faith- 
ful minifters  to  be  feutou:  to  preach  the  gofpcl.'  A'orehere, 
I.  That  God's  church  is  an  harveft  field.  2.  That  the  min- 
ifters of  God  are  labourers  in  his  harveft,  under  God  the 
Lord  of  the  harveft.  3.  That  to  God  alone  doth  it  belong 
to  fend  forth  labourers  in  his  harveft  ;  and  none  muft  thrull 
themfelves  in,  till  God  fends  them  forth.  4.  That  thenum- 
ber  of  faithful  libonrers  in  God's  harveft  is  comparatively 
Imall  and  few.  5.  That  it  is  the  churches  duty  to  pray,  and 
that  earneftly  anJincelTantly.to  the  Lord  of  the  harveft,  to  in- 
creafe  the  number  of  faithful  labourers,  and  alfo  to  increafe 
their  f..ithfu!ne(s.  ^^^^^ 


CirAP. 


X. 


St.     M  a  T  T  H  E  W. 


41 


C    H    A    P.        X. 

Tit!  chapt:;-  acqitaiuts  us  with  the  prfl  cciiwiifficn  which  our  Sa- 
viour pwe  his  difdples  t}  preach  the  go/pel :  He  eJireSls  them, 
firj},  PVhithrr  ti  go,  and  to  ivhom  t;  preach  ;  namely,  to  thejcivs, 
whom  he  cells  the  lo(l  fiiccp  of  the  hoiife  of  Ifracl.  He  in- 
Jinins  them,  Jeccndly,  As  to  the  dcfirine  he  tvouldhave  them 
preach,  namely,  the  doHrine  of  repentance.  And  laftly,  He 
arms  them  agrdnft  all  the  difficulties  they  might  meet  with,  in  their 
mini  fir y\  and  particularly,  fortifies  tinm  cgai^ifl  hefearsofp:- 
verty  and  perfccution. 

AN  D  when  he  had  called  unto  him  his  twelve  dif- 
ciples,  he  gave  them  power  <r^ff,;i/2  unclean  fpirits, 
to  call  them  out,  and  to  heal  all  maHner  of  ficknefs, 
and  all  manner  of  difeafe. 

As  the  Jewiili  church  arofe  from  <"(.'Ivc  patriarchs,  fo  did 
the  chridian  churcli  become  pl.nned  by  twelve  apoftlcs  ;  the 
pcrfon  commiflloning  thon  was  Chrift.  None  are  to  under- 
take the  work  and  calling  of  the  miniflry,  but  ihofc  whom 
Chrift  appoints  ;  an(i  the  perfons  commilTionated  were  difciplcs 
before  they  ^■.•erc  apoftlcs :  To  teach  us,  that  Chrift  will  have 
fiich  r.s  preach  the  gofpcl  to  be  difciples  before  they  are  min- 
i(fers  ;  trained  up  in  the  doftrinc  of  the  pfpcl  before  they  un- 
dertake a  pnblick  charge.  Note  farther,  The  power  here  de- 
Jcgated  by  Chrift  to  his  apoflles,  over  unclean  fpirits,  and  for  hea- 
hngdlfettjes,  in  his  name.  And  after  his  refurreflion,  they  were 
enabled  to  confer  miraculous  power  on  others,  by  laying  their 
hands  upon  them  ;  an  eminent  demonftration  of  the  truth  of 
the  chrillian  faith.  Lcnni  thence.  That  to  the  intent  the  .npof- 
tles  might  preach  the  gofpel  with  more  atithority  and  greater  ef- 
ficacy, Jcfus  gave  them  a  power  of  working  miracle's  ;  name- 
ly, to  cart  out  devils  and  heal  all  manner^of  difeafes  in  his 
name  ;  fVlmi  he  had  called  together,  &c. 

2  Now  the  names  of  the  t^velve  apoftles  are  thefe  ; 
The  firft,  Simon,  who  is  called  Peter,  and  Andrew  his 
brother ;  James  thtjm  of  Zebedee,  and  John  his  bro- 
ther ;  3  Philip  and  Bartholomew  ;  Thomas,  and 
Matthew  the  publican  ;  James  thcfm  of  Alpheus,  and 
Lebbeus,  whofe  furnamc  was  Thaddeus  ;  4  Si- 
mon the  Canaanite,  and  Judas  Ifcariot,  who  alfo  be- 
trayed him. 

Ohfcrve  here,  of  the  twelve  aportlc;^  Peter  is  named  firft,  and 
Judas  laft,  Peter  is  named  firft,  becaufe  firft  called,  or  bcciuie 
probably  elder  than  the  reft.  Or  becaufe,  for  order-fake,  he 
might  fpeak  before  them  !  from  v.hcnce  may  be  inferred  a  pri- 
mary, but  no  fupremacv  :  a  priority  of  order,  but  no  fuperio- 
^!*L°*  ^"^S^cc— as  the  foreman  of  a  grand  inqueft  has  a  pre- 
cedency, but  no  pre-eminency.— Judas  is  named  laft,  with  a 
brand  of  infamy  fet  upon  him,  that  he  was  the  traitor,  the  per- 
lon  fliat  betrayed  his  Mafter.  Learn  kcnce.  That  though  the 
truth  of  grace  be  abfolutcly  nccelTarv  to  a  minifter's  falvation, 
yet  the  want  of  it  doth  not  difanmil'  his  ofTicc,  nor  hinder  the 
awfu  ncfs  of  his  miniftry.  Judas,  though  a  traitor,  was  yet  a 
lawful  mmifler.  Inward  holinefs  is  not  ncceflkrv  to  render  the 
offices  bclon^mg  to  the  minifterial  funaion  valid  and  effeaual : 
Judas  preaches  Chrift  as  well  as'the  others,  and  was  not  except- 
ed, when  Chrut  faid.  He  that  receivetk  you  recciveth  me. 

5    Thcfc  twelve  Jefus  fent  forth,  and  commanded 


them,  faying.  Go  not  into  the  wav  of  ilic  Cknlilcs.  and 
into  anychy  of  the  Samaritans  enter  ye  not.  6  But  go 
rather  to  the  loft  llicep  of  the  houfe  of  Ifracl. 

This  was  only  .t  temporary  prohibition,  whilft  Jcfus  was  here 
t:pon  earth  ;  the  Jews  being  his  own  pcnj)lc,ofwhom  hccamf, 
and  to  whom  he  was  promifed,  the  gofpel  is  firft  preached  1.-1 
them  :  but  afterwards  the  apoftlcs  had  a  command  to  teach  z\\ 
nations,  and  after  the  afcenlicn  of  Jcfus,  Samaria  received  the 
gofpel  by  the  preaching  of  philip.  From  the  charaflcr  which 
Chrift  gives  of  the  jews,  calling  ihcm  I:flj7}eep,  we  learn,  i. 
That  the  condition  of  a  people,  before  brought  home  to  Chrift 
by  the  minifters  of  the  gofpel,  isn  loft  condition,  finners  are  as 
loftfljcep,  wandering  and  going  aftr.iy  from  God,  till  the  mini- 
ftry  of  the  word  finds  them.  2.  That  the  great  work  of  mi- 
nitlers  of  the  gofpel,  is  to  call  home,  and  bring  in,  loft  ftieep 
unto  Jefus  the  great  Shepherd.  Co,  fays  he,  to  the  M  fneep,  &c. 
—Our  Lord  calls  the  Jhaelitesflieep,  though  they  were  noto- 
bcdient  to  the  voice  of  their  Shepherd,  becaufe  they  wer- 
Crod  s  chofen  people  ;  and  he  calls  them  the  loft  flieep,  becaufe 
tliey  were  both  loft  in  themfelves,  and  alfo  in  great  danger  of 
being  eventually  and  finally  loft,  by  the  ignorance  and  wick- 
cdnefs  of  their  fpiritual  guides. 

7  And  as  ye  go,  preach  faying,  The  kingdom  of 
heaven  is  at  hand. 

Obferve  here,  I.  The  dutv enjoined  the  apoftlcs,  in  order  f.i 
the  bringing  home  of  loft  fouLs  to  Chriff,  and  that  is  preach- 
ing:  As  ye  go,  preach.  Note  thence,  That  the  plain  and  per- 
(uafive  preaching  of  the  gofpel  is  the  fpecial  mean  appointed 
by  our  Lord  for  the  falvation  of  loft  fmncrs.  2.  The  dodrine 
they  are  enjoined  to  preach.  That  the  kingdom  cf  heaven  is  at 
hand ;  that  is,  that  the  promifed  Mefliah  was  come,  and  had 
let  up  his  kingdom  inthe  world,  and  expefted  theirobedience 
to  his  laws.  Where  note,  How  that  the  preaching  of  John,  of 
Clirift,  and  his  apoftlcs,  v/as  one  and  the  fame  ;  namely,  the 
dodtrine  of  repentance  ;  Repent,  fay  they  all,  for  the  kingdom  of 
heaven  ts  at  hand;  that  is,  the  lime  of  the  Mtftiah's  app^jfing, 
which  has  been  fo  long  expeded,  is  now  come. 

8  Heal  the  fick,  cleanfe  the  lepers,  raife  the  dead,  call 
out  devils  :  freely  ye  have  received,  freely  give. 

Here  our  Lord  impowers  his  apoftles  to  work  miracles  for 
the  confirmation  of  their  doftrine  ;  but  gives  them  a  charge  to 
work  them  freely,  without  making  any  private  advantage  to 
themfelves.  Whcrt  olferve,  i.  How  beneficial  the  miracles 
were  (which  our  Lord  and  his  apoftles  wrought)  to  mankind. 
Mofes'  miracles  were  asgrest  judgments  as  wonders  ;  but  thefe 
vvcre  beneficent;  they  delivered  men  from  miferies,  from  bo- 
dily difeafes,  from  the  power  and  malice  of  evil  fpirits.  2. 
That  Jcfus  Chrift,  to  fhcw  himfelf  a  free  Saviour,  and  that 
whatever  came  from  him  was  the  cftecl  of  free  gr.ice,  gave  his 
apoftles  a  charge,  to  difpenfe  their  power  in  working  miracles 
freely,  without  money,  and  without  price. 

9  Provide  neither  gold  nor  filver,  nor  brafs  in  your 
purles;  lo  Nor  fcrip  for  your  journey,  neither  two 
coats,  neither  flioes,  nor  yet  ftavcs  :  (for  the  workman 
is  worthy  of  his  meat.) 

This  command  of  our  Savicur  was  temporary,  ar.d  extend- 
ed to  their  firft  journey,  which  they  were  foontodifpatch:  our 

F .  Lord 


St.    matt  H  E  W. 


Chap,   x,  '^ 


Lord  encourages  thsm  totnifttoGod  ;  firft,  for  protc«Elion  ; 
take  nortaves  with  viiu,  tl\atis,  nodriking,  orfmitingllaves  for 
your  own  defence.  Preachers inuft  be  no  ftrikcrs.  T'hounh  a 
walking-llatf  thev  might  take  withtlicm:  itinerant  preacners 
might  be  wearied  with  t  ravelling,  as  well  as  with  fpeaking.  Next 
lor  prcvil'ion ;  he  would  not  have  them  over  folicitous  for  that 
ncitlier;  faying,  The  workman  is  worthy  of  his  meat.  As  it 
li  a  miniflor'sgrcat  dutytotriiftinGod  for  his  maintenance;  fo 
itisthcpcoplc'sduty  to  take  care  for  the  niiniftcr"s  comfortable 
fuhfillencc.  The  workman  is  worthy  if  his  hin-,  and  the  labourer 
is  worthy  of  his  meat. 

i  1  AiiJ  into  whatfoever  city  or  town  ye  fhall  enter, 
enquire  who  in  it  is  worthy,  and  there  abide  till  ye  go 
I  hence,  i  2  And  when  ye  come  into  an  houfe.  falute 
it.  13  And  if  the  houfe  be  worthy,  let  your  peace 
coiTjc  upon  it :  but  if  it  be  not  worthy,  let  your  peace 
return  to  you.  14  And  whofocver  fhall  not  receive 
vou,  nor  hear  your  words,  when  you  depart  out  of  that 
lioufc,  or  city,  fhakc  off  the  duft  of  your  feet.  15 
Verily  I  fay  unto  you,  it  Ihall  be  more  tolerable  for 
die  land  of  Sodom  and  Gomorrah  in  the  day  of  judg- 
ment than  for  that  city. 

Our  Saviour  proceeds  to  direiSl  his  dlfciples  how  to  manage 
■"'lis  thtir  tirlljourucy  in  preaching  the gofpcl ;  he  enjoins  them, 
" .  To  obferve  the  rules  of  decency  in  their  going  from  one 
iace  to  another  ;  not  like  beggars,  wandering  from  houfe  to 
Lufe,  but  having  entered  a  city,  or  village,  to  make  inquiry 
>-^  ho  ilood  bjit  aftefted  to  the  gofpcl,  and  there  turn  in.  2. 
Out  Saviour  enjoins  them  civil  and  religious  courtcfy  to- 
wards thofc  v>  horn  they  applied  themfelvcs  unto.  fFhen  you 
niTte  intonhcujf,  fdluti-it ;  give  it  a  civil  falutation,but  efpecially 
a  Chriltian  and  (jiiritual  falute,  wilhing  them  mercy,  grace, 
;:nd  peace.  3.  lie  encourages  his  apolUes  in  the  want  of  fuc- 
cj-fs  ;  if  they  hear  you  noK,Jhnke  off  the  dtiji  of  your  feet.  This 
aftion  was  emblematical,  and  fignified  that  almighty  God 
v.ould  in  like  manner  fliake  off  them,  and  eftcem  thcmnobet- 
tcr  than  the  vilellduft.  A'^/f,  That  thofe  whodefpife  themef- 
lage  vvhicii  the  minifters  of  the  gofpcl  bring,  fliall  hereafter 
fi;id  the  duft  of  their  feet,  and  the  afhes  of  their  graves,  to  give 
a  judicial  teftimonyagainft  theminthe  dayof  Chrill.  Where- 
ver the  word  is  preached,  it  is  for  a  teftimony  againft  them  ; 
lor  if  the  dult  of  a  minifter's  feet  bear  witnefs  againft  the  def- 
[lifcrs  of  the  gofpcl,  their  fermons  much  more.  Here  Groii- 
iis  Well  notes,  That  the  (In  of  thofe  who  rejeiEl  the  gofpel, 
muft  be  a  wilful  fin,  wliich  it  was  in  their  power  to  avoid  ; 
bccaufe  it  rendered  them  obnoxiousto  greater  puniftimentthan 
Sodom  and  Gomorah  were  to  fuffer  at  the  day  of  judgment, 
nnd  becaufe  committed  againft  greater  light,  and  greater  con- 
lirnration  of  the  truth.  Doubtlefs  the  hitcher  a  people  rife  un- 
d.r  ihc  means  of  grace,  the  lower  they  fall  if  they   mifcarry, 

16  1  Behold  I  fend  you  forth  asfheepin  the  midft 
of  wolves  :  be  ye  therefore  wife  as  ferpents,  and  harm- 
lels  as  doves. 

Our  Saviour,  in  this  and  the  followingvcrfcs,  armshisapof- 
tlcs  ag.iinft  all  the  difficulties,  dangers,  and  difcouragcments 
which  they  might  meet  with  in  the  courfc  of  their  iriniflry : 
lie  tells  them  he  fcnt  them  forth  as  fliecpamongft  wolves;  in- 
timating thereby  unto  them,  that  the    enemies   of  the   gofpel 


have  asgre.it  an  inclination,  from  their  malicious  nature,  todc- 
vour  and  deftroy  the  minifters  of  Chrift,  as  wolves  have, 
from  their  natural  temper,  to  devour  ftieep:  He  therefore  re- 
commends to  them  prudence  and  innocence  :  Be  ye  w'fe  asfer- 
fer.ts,  to  avoid  the  world's  injuries  ;  and  harmlefs  as  dT.'es,  irj 
not  revenging  them.  The  ininillcrs  of  Chrift  muft  not  be  al- 
together as  doves,  left  they  fall  into  dangers  ;  not  altogether  as 
ferpents,  left  they  endanger  others:  For  as  piety  without  poli- 
cy is  toofimple  to  be  fafe,  fo  policy  without  piety  is  too  fubtle 
to  be  good.  Our  Saviour  in  this  next  teaches  us,  thatwifdom 
and  innocer.cy  (Ijould  dwell  together.  Offend  none  by  word 
or  example. 

17  But  beware  of  men,  for  they  will  deliver  you 
up  to  the  councils,  and  they  will  fcourge  you  in  their 
fynagogues.  i8  And  ye  fliall  be  brought  before  go- 
vernors andkingsformy  fake,  for  a  teftimony  againft 
them  and  the  Gentiles.  tgBut  when  tiiey  deliver 
you  up,  take  no  thought  how  or  what  ye  fhall  fpeak. 
for  it  fhall  be  given  you  in  that  Taiue  hour  what  ye 
fhall  fpeak.  20  For  it  is  not  ye  that  fpeak,  but  the 
fpirit  of  your  Father  which  fpeaketh  in  you. 

Here  our  Saviour  lets  his  apoftles  know,  that  for  theirown- 
ing  him,  and  preaching  his  gofpel,  they  ftiould  be  brought  be- 
fore all  forts  of  magiftratcs,  and  in  all  kinds  of  courts:  But  he 
advifes  them,  when  they  are  brought  before  kings  and  princes, 
not  to  be  anxioufly  thoughtful  what  they  fttould  fay  ;  for  it 
fhould  be  given  them  in  that  hour  what  they  fhould  anfwer. 
Leain  hence.  That  though  truth  may  be  oppofed,  yet  truth's 
defenders  fhould  never  be  afhamcd  ;  and  rather  tl^n  they  fhall 
want  a  tongue  to  plead  for  it,  God  himfelf  will  prompt  them 
by  his  Spirit,  and  fuggeft  fuch  truthsto their  minds  as  all  their 
oppofcrs  fhall  not  be  abletogainfay.  Yet  note,  that  Chrift  doth 
not  here  forbid  all  fore-thoughts  what  to  fay,  but  only  diftruft- 
ful  thoughts,  that  they  fhould  not,  like  orators  or  advocates, 
ftrivc  to  make  ftudied  pleas,  or  rhetorical  apologies  for  them- 
felvcs, fince  the  fpirit  would  be  in  their  mouths,  andgivethem 
immediate  fupplies.  Ncte  TiSio,  That  becaufe  Chrift  here  pro- 
mifcd  his  apoftles  an  immediate  afiiftance  from  the  Holy  Spirit, 
how  vain  tise  anabaptifts  and  Quakers  are,  who,  by  virtue 
of  this  promife,  do  now  cxpedl  the  fame  afiiftance  in  praying 
and  preaching!  but  they  may  as  well  pretend  to  caftout  devils 
as  the  apoftles  did,  by  virtue  of  the  fame  afiiftance  whichthe  a- 
poftles  had  ;  whereas  thefe  extraordinary  gifts  are  long  ceafed. 

21  And  the  brother  fiiall  deliver  up  the  brother  to 
death,  and  the  father  the  child  :  and  the  children  fhall 
rife  up  againft  ihnr  parents,  and  caufe  them  to  be  put 
to  death.  22  And  ye  fliall  be  hated  of  all  men  for 
my  name's  fake :  but  he  that  endureth  to  the  end 
fhall  be  faved. 

Our  Saviour  goes  on  in  a  farther  difcovery  of  the  world's 
hatred  and  enmity  againft  the  gofpel,  and  the  preachers  of  it; 
and  gives  .ill  Chriftians  in  general,  and  his  minifters  in  parti- 
cular, to  underftand.  That  fuch  is  the  enmity  of  the  world  a- 
gainft  holinefs  and  the  profeffors  of  it,  that  it  will  overcome 
and  extinguifh  even  the  natur.al  afFeftions  of  the  neareft  and 
cicarcft  relations  towards  each  other.  Grace  teaches  us,  to  lay 
down  cur  lives  for  our  brethren,  but  corruption  teaches  a  brother 
to  take  away  the  life  of  a  brother;  The  brother /hall  deliver  the 

brc- 


Chap.  x. 


St.     M  a  T  T  H  E  W. 


brother  to  death.  Yet  shferic.  Our  Saviour  comforts  his  difci- 
plcs  that  there  will  be  an  end  of  thefe  fuffcrings ;  .and  allures 
them,  That  if  their  faith  and  pntiencc  did  hold  out  unto  the 
end,  they  fliould  be  faved.  1  his  is  our  comfort,  that  if  our 
fufferings  for  Chrill  end  not  in  our  lifetime,  they  will  end 
with  our  lives. 

23  But  when  they  peifeoite  you  in  this  city,  flee 
ye  into  another:  for  verily  I  fay  unto  you,  Ye  fliall 
not  have  gone  over  the  cities  of  Ifrael  till  the  Son  of 
man  be  come. 

Our  Saviour  here  dircfls  his  apoftlcs  to  a  prudent  care  of 
their  own  prefervation,  and  allows  them  to  flee  in  time  ofper- 
fecutioni  ailiiring  them,  that  before  they  had  gone  through 
all  the  cities  of  the  Jews,  preaching  the  gofpcl,  he  would  cer- 
tainly come  in  judgment  againft  Jerufalem.  and  with  fcverity 
deftroy  his  own  murderers  and  thei''i'er(ccutors.  Learn,  That 
Chrift  allows  his  minifters  'lie  liberty  of  flight  in  time  of  pcr- 
fecution,  that  they  mr-.v  prefervc  their  lives  for  future  fervice. 
Surely  it  is  no  Hi^mc  to  fly  when  our  Saviour  commands  it, 
and  alfopraflifes  it,  A/rt//.  ii.  Chriil  by  his  own  example  has 
fanflificd  that  ftate  of  life  unto  us,  and  by  his  command  made 
it  lawful  for  us. 

24  The  chfciple  is  not  above  Az5  mafter,  nor  thefer- 
vant  above  his  lord.  25  It  is  enough  for  the  difciple 
that  he  be  as  his  mafter,  and  the  fervant  as  his  lord. 
If  they  have  called  the  mafter  of  the  houfe  Beelzebub, 
how  much  more  Jhall  they  call  them  of  his  houfhold. 

Our  Saviour  here  teaches  all  Chriftians,  but  cfpecially  mi- 
niners,  how  unreafonable  and  abfurd  it  is  for  them  to  expc<fl 
kinder  ufage  from  an  unkind  world  than  he  himfclf  met  with  : 
Are  we  greater,  holier,  or  wifer  than  he  ?  Why  then  (hould 
we  expe£l  better  ufage  than  he  !  Was  he  hated,  perfecuted, 
reviled,  murdered  for  the  holinefs  of  his  doftrines  and  the 
ufcfulnefs  of  his  life  ?  Why  then  fhould  any  of  us  thini 
Jlrange  of  the  fiery  trial,  as  if fomefl  range  thing  had  befallen  us  ? 
I.  Pet.  iv.  12.  It  is  enough.  That  the  difciple  be  as  his  maf- 
ter, and  the  fervant  as  his  lord\  but  muft  he  hope  to  be  above 
him? 

26  Fear  them  not  therefore :  for  there  is  nothing 
covered  that  fhall  not  be  revealed  :  and  hid  that  fhall 
not  be  known,  27  What  I  tell  you  in  darknefs,  ^/^a^ 
fpeak  ye  in  the  light :  and  what  ye  hear  in  the  ear, 
that  preach  ye  upon  the  houfe-tops. 

Chrift  here  exhorts  his  difciples  to  a  free  profeflion  and  open 
publication  of  the  dodlrine  of  the  gofpcl,  from  this  confidera- 
tion,  that  whatever  they  fay  or  dofliallbe  brought  to  light,  pro- 
claimed, and  publifhcd  to  the  world.  I  will  make  the  excel- 
lency of  your  doiSi  ine,  and  the  innocency  of  your  lives  Ihine 
as  the  light ;  your  integrity  in  defpifing  of  it,  and  patience  in 
fufFering  for  it,  (hall  redound  to  God's  ulory  and  your  ccmmen- 
daticn,  at  the  revelation  of  your  Lord  from  heaven.  As  wick- 
ed men  have  caufeto  fear,  becaufe  their  evildeeds  (hall be  made 
evident,  fo  good  men  hrvc  leafon  to  rejoice,  becaife  their  good- 
nefs,  and  good  deeds  fli^H  be  made  manifeft.  Let  it  be  our 
Care  to  do  good,  and  it  (hall  be  Chrift's  care  to  difcovcr  the 
goodnefs  which  V  e  do,  to  vindicate  it  from  mifconftruflicn, 
and  fet  it  in  its  i-learcfi  light. 

28  And  fear  not  them  which  kill  the   body,    but 


arc  not  able  to  kill   the    foul;   but    i;it.iicr  ftar  i.;ii 
which  is  able  to  deihoy  both  foul  yiid  body  ih  licli. 

O/^/iry^  here,  the  following  particulars,  i.  An  unwarranta- 
ble fear  condemned  ;  and  th:it'is,  thefinful,  fcrv:Ie,(lav:rn  ft:r.- 
ot  impotent  man  ;  Vcar  not  him  that  can  kill  the  hdy.  z.  .^^.  ho 
ly,  awful,  and  prudential  fear  of  thcomnipotcnt  Godccmmcnc 
ed  ;  Fear  him  that  is  able  to  kill  h'jh  body  and fjul.  3.  The  per 
fons  that  this  duty  of  fear  Is  recommended  to,  and  hound  upon . 
Chrift's  own  difciples,  yea  hisminiftersandamballadors;  thev 
both  may,  and  ought  to  fear  him  ;  not  only  for  hisgreatncfs  p.nd 
goodnefs,  but  on  account  of  his  punitive  jullicc  ;  as  being  clir 
to  cafl  body  and  foul  into  hell :  Such  a  fear  is  not  only  lawful,  but 
laudable,  not  only  commendable  but  commaii-ied,  and  well  bo- 
comes  the  fcrvants  of  God  themfelves.  The  text  contains  a  cer- 
tain evidence  that  the  foi;l  dies  not  with  the  body:  none  area- 
ble  to  kill  the  foul,  but  it  continues  after  death  inaftsteoffen- 
fibiJity;  it  is  granted  that  men  can  kill  the  body,  b-Jt  it  is  dint- 
ed that  they  can  kill  the  foul.  It  is  fpo.ken  of  temporal  death; 
confequently  then  the  fcul  doth  not  perifli  with  the  body,  nor 
is  the  foul  reduced  into  an  infenfiblc  ftate  by  the  death  of  the 
body  i  nor  can  the  foul  be  fuppofcd  toflcep,  as  thcbodydcth  un- 
til the  rcfurreiflion ;  for  an  intelligible,  thinking,  andpercciv- 
ing  being,  as  the  foul  is,  cannot  be  deprived  of  fenfation,  thought, 
and  perception,  any  more  than  it  can  lofe  its  being;  the  Voul 
after  the  death  of  the  body  being  capable  of  blifs  or  mil"ery,inui^ 
continue  in  a  ftate  of  fenfation. 

2g  Are  not  two  fparrows  fold  fora  farthing?  and 
one  of  them  ihall  not  fall  on  the  ground  wit.hout  your 
Father.  30  But  the  very  hairs  of  your  head  are  all 
numbered.  3 1  Fear  ye  not,  therefore,  ye  are  of  more 
value  than  many  fparrows. 

Olferve  here,  I.  The  doflrine  which  our  Saviour  preaches 
to  his  difciples  ;  and  that  is,  the  do6trine  of  divine  providence; 
which  concerns  itfelf  for  the  mcaneft  creatures ;  even  the  birds 
of  the  air,  and  the  hairs  of  our  head,  do  fall  v.  ithin  the  ccmpafs 
of  God's  protecting  care.  2.  Here  is  the  ufe  which  our  Savi- 
our makes  of  his  dodlrine  ;  namely,  to  fortify  the  fpiritsof  his 
difciples  againft  all  diftruftful  fears  and  diftradling  cares.  Learn, 
That  theconfiderationof  thedivine  care  and  gracious  providence 
of  God  over  us  and  ours,  ought  to  antidote  our  fpirits  againft  all 
diftruftful  fears  whatfoever.  If  an  hair  from  the  head  falls  not 
to  the  ground  without  a  providence,  much  lefs  fhall  the  head 
itfelf;  if  the  very  excrements  of  the  body  (fuch  are  the  hairs  I 
be  taken  care  of  by  God,  furcly  the  more  noble  parts  of  the  bo- 
dy, and  efpecially  the  nobleft  part  of  ourfelves,  our  fouls,  (hall 
fall  under  his  particular  regard. 

3  2  Whofoever  therefore  (hall  confefs  me  before  men, 
him  will  I  confefs  alfo  before  my  Father  which  is  in 
heaven.  33  But  whofoever  fhall  deny  me  before  men, 
him  will  I  alfo  deny  before  my  Father  which  is  in  hea- 
ven. 

Olftrfehere,  i.  That  not  to  confefs  Ch.ift,  in  his  accoun*^, 
is  to  deny  him  ;  and  todeny  him,  is  to  be  a(han.cd  of  him.  2, 
That  whofoever  (hall  denv,  difivi  n,  or  b"  afhamed  cf  Ch.ift, 
either  in  his  perf<  n,  in  !  is  g'fptl,  or  in  his  members,  for  any 
fear  or  favour  of  man,  (hall  with  ftian-ebedifowned,  rndetcr- 
nrlly  reje£^ed  by  lim  at  the  tlreadful  judgment  ot  the  great 
clay.  Chiift  may  be  denied  three  ways ;  deft,  inally,  bynn  er- 
roneous and  heretical  judgment  ;  veibally,  by  oral  exprcflinns; 

F2  vitally 


41 


St.     M  a  T  T  H  E  W. 


Ch. 


.\p.  xf-. 


viinlU',  by  a  wicked  and  unholy   lite.     But  wo  to  that  foul  that 
d;r.ic3  Chrill  any  ot  thcicways. 

3.1  Think  not  that  I  am  come  to  feml  peace  on  earth: 
I  came  not  to  fend  peace,  but  a  fword.  35  For  I  am 
come  to  fct  a  man  at  variance  aifaintl  his  father,  and 
the  daui^hter  a'^ainll  hernuither,  and  the  dau;fhter-in- 
lavv  a^jainft  her  mother-in-law.  36  And  a  man's  foes 
Jliallbe  they  ofhis  o-.vnhoufehold. 

We  nvift  dillingiiidi  here  betwixt  the  intentional  aim  of 
Chritl's  coming,  ami  the  accidental  event  of  it.  Hisintcntion- 
:A  aim  was  to  propagate  anj  promote  peace  in  tlie  world;  but 
through  the  corruption  of  man's  nature,  the  accidental  event 
of  his  coming,  is  war  and  divifion:  Not  that  th-l'c  are  the  ge- 
niiin---  and  natural  fruits  of  thejjofpel,  but  occafiona!  and  acci- 
dental only.  Nitr,  The  preachini;  of  the  gofpcl,  and  the  fet- 
tin.,'  up  the  kingdom  of  Chrilt  in  the  world,  though  it  be  not 
the  natunil  caul'e,  yet  it  is  the  accidental  occillon  of  much  of 
that  war  and  tumult,  of  much  of  that  diflraflion  and  confufion 
which  the  world  abounds  with. 

37  He  thatloveth  father  or  mother  more  than  me, 
is  not  worthy  of  me  :  and  he  that  loveth  fon  or  daugh- 
ter more  than  me,  is  not  worthy  of  me.  38  And  he 
that  taketh  not  his  crofs  and  followeth  after  me,  is 
not  worthy  of  me.  39  He  that  findeth  his  hfe  fhall 
loofc  it :  and  he  that  loofeth  his  life  for  my  fake  fhall 
find  it. 

N-jIc  here,  That  by  worthincfs  wc  are  not  toundcrftandthe 
meritorioufnefs  of  tlic  aclion,  but  the  qualification  of  the  per- 
fon.  He  that  cometh  to  Chrilf  (that  is,  will  be  his  difciple) 
mull  by  a  deliberate  acl  of  the  undcrltanding,  and  well-advi- 
fed  chiiice  of  the  will  prefer  him  before  all  the  world,  and  his 
dcarcll  relations  whatfoever  ;  notthatour  Saviour  by  thefe  ex,- 
prellions  doth  condemn  natural  love  andaffc<5lion,  either  toour 
relations  or  our  own  lives,  but  only  regulates  and  direds  it ; 
and  Ihews  tliat  our  firil  and  chief  love  muft  be  bellowed  upon 
himfclf.  VVcmayhave  tender  and  relcmingaffedlions  towards 
our  dear  relations;  but  then  the  conlidcrationofChrid's  truth 
and  religion  muft  take  place  of  thefe;  yea,  of  life  itfelf;  nay, 
when  thefccomein  competition, weareto  regard  them  no  more 
than  if  they  were  the  objedls  of  our  iiatred.  Luke  xiv.  16. 
If  a  ma:i  hate  not  his  father,  &c.  Learn  hence,  That  all  the 
(iifciples  of  Chriftlhould  be  ready  and  Avilling,v/henever  God 
calls  them  to  it,  to  quit  all  their  temporal  intercds  and  enjoy- 
ments, even  life  itfelf,  and  to  fubmit  to  any  temporal  incon- 
venitnce,  even  death  itfelf:  And  all  this  willingly,  cheerfully, 
and  patientlv,  rather  than  difown  their  relation  to  Chrilt,  and 
quit  the  profcflion  of  his  truth  and  religion.  2.  Thatfuchas 
for  fecular  intcreft,  and  the  prefervaiion  of  temporal  life,  do 
renounce  their  profeilion  of  Chriil  and  his  religion, ,  they  not 
only  hazard  their  temporal  life, but  expofethcir  eternal  life  to 
the  greateft  danger.     He  that  firjcth  his  life  Jha'.l  Ife  it,    ice. 

40  He  that  receiveth  you,  receiveth  me  ;  and  ho 
that  receiveth  me,  receiveth  him  that  fent  me.  41  He 
that  receiveth  a  prophet  in  the  name  of  a  prophet,  fliall 
receive  a  prophet's  reward ;  and  he  that  receiveth  a 
righteous  man,  in  the  nameof  a  righteous  man,  fliall 
receive  a  righteous  man's  reward.     42  And  whoibs- 


vcrftiail  give  to  drink  unto  one  of  thefe  little  ones 
a  cup  of  cold  water  only  in  the  name  of  a 'difciple,  ve- 
rily, I  fay  unto  you,  he  fhall  in  no  wife  lofe  his  re- 
ward. 

Here,  in  la-  i  Imj  of  tiK"chapter,oi!rlile!n.:i  .-)av!  i;r  cr-..o:i- 
rages  his  difcipUs  to  faithfulnefs  in  their  office,  by  alliiring 
them,  that  he  Ih'iiild  reckon  and  efteeinall  thckir.dnefs  (lievvn 
to  tliem,  as  done  unto  himfelf:  and,  toencourage  the  world  to 
be  kind  to  his  difcipics  and  miniffers,  he  alliires  them,  that  c- 
ven  a  cup  of  cold  water,  Ihould  meet  with  a  liberal  reward. 
How  cold  is  their  chariiy,  who  deny  acupof  cold  water  to  the 
minifters  and  difciples  of  Chriil.  Learn,  i.  That  thc-re  is 
forae  fpecial  and  eminent  reward  due  to  the  faithful  prophets 
of  God  above  other  men.  2.  That  he  that  (luill  entertain  a 
prophet,  anj  dp^any  good  office  for  him,  under  iliat  name, that 
is,  for  his  office  Rt'kc,  Uj^ll  be  partaker  of  that  reward.  3. 
That  the  lead  ofiice  of  love  ^n^it^fpea  of  kindnefs  and  cha- 
rity, which  we  (hew  to  any  of  Hife  toinifters  or  members  of 
leius  Chrilt  for  his  fake,  he  accountslt^s  done  unto  him- 
fclf. 

CHAP.     XL 

AND  it  came  to  pafs,  when  Jefus  had  made  an  end 
of  commanding  his  twelve  difciples,  he  departed 
thence  to  teach  and  to  preach  in  their  cities. 

Our  bleffed  Saviour  having  fent  forth  his  twelve  difcipics  in 
the  foregoing  chapter,  to  plant  and  propagate  the  gofpel,  we 
find  him  in  this  chapter  following  them  himfelf,  in  that  great 
and  necelfary  work  ;  He  departed  to  teach  and  to  preach  in  their 
cities.  Chrifl,  the  great  Bifhop  and  Shepherd  of  fouls,  fent 
not  forth  the  apoflles  as  hiscuratcs,  to  labour  and  fweat  in  the 
vineyard,  whilft  hctookhis  eafeathomc,  but  he  followed  them 
himfelf:  his  word  of  command  to  them  was,  Praite,Jcquar\ 
Go  ye  before,  I  ivillfclliiv  after.  Note,  I.  That  preaching  of 
the  gofpel  is  a  great  and  necffary  work,  incumbent  upon  all 
the  minifters  of  Jefus,  let  their  dignity  and  pre-cininence  in 
the  chinch  be  v.hat  it  will.  None  of  the  fervants  are  above 
their  lord.  2.  That  if  there  be  a  dillin£lion  betwixt  teach- 
ing and  preaching  (as  feme  apprehend)  they  are  both  the  work 
ofChrift's  minifters,  who  are  obliged  from  their  mailers  ex- 
ample, to  perform  both  :  teaching  is  in  order  to  the  conver- 
fion  of  linners,  and  preaching  in  order  to  the  edification  of 
faints. 

2  Now  when  John  had  heard  in  the  prifon  the 
works  of  Chrifl,  he  fent  two  of  his  difciples,  3  .\nd 
faid  unto  him,  Art  thou  he  that  fhould  come,  or  do  we 
look  for  another  ? 

It  was  not  for  John's  information  that  he  fent  his  difciples 
to  Jefus,  but  fortheir  fatisfa(flion,that  hewasthetrue  and  pro- 
mifcd  Meiliah;  John  wasalliired  of  it  himfelf,  by  a  iignfroni 
heaven,  at  our  Saviour'sbaptifm,  chap.  iii.  17.  But  John's  dif- 
ciples, out  of  great  zeal  to  him  their  mailer,  envied  our  Lord 
himfclf,  and  were  unwillingto  believe  anvperfon  greater  than 
their  mafter  :  therefore  John,  out  of  a  pious  defisntoconfirin 
his  difciples  in  the  belief  of  Jefus  being  the  true  Meffias,  fends 
them  to  our  Saviour,  to  hear  the  doflrine  which hetaught,  and 
to  fee  the  miracles  which  he  wrought.  Learn  hence.  What 
a  pious  dcfire  there  is  in  fuch  as  know  Chrift  experimentally 
thcmfclves  to  brin<rall  that  beIon"tothem  toa  favi/ig  acquain- 
tance  with  nim. 

4  Jefus 


Cha?.    5c f. 


St.    M^AT'^  he  W. 


•15 


,{  Jcfus  anlWcrecland  (aid  unto  them,  Go  and  fhew 
}ohna;^ain  thofe  things  which  ye  do  hear  and  fee;  5 
The  blind  recieve  their  fight,  and  the  lame  walk,  the 
lepers  are  cleanfed,  and  the  deaf  hear,  the  dead  are 
raifed  up,  and  the  poor  have  the  gofpel  preached  to 
them. 

Obfii-tjs  here,  i.  the  way  nnd  means  which  our  Saviour 
takes  for  the  conviflion  and  fatisfaftion  of  John's  difciplcs, 
that  he  was  the  true  Medias  ;  lie  appeals  to  the  miracles  wrought 
by  himfelf,  and  fubiViits  the  miracles  wrought  by  him  to  the 
judgment  of  their  fenfe  ;  Co  and fluw  "John  the  miracles  which 
you  hear  and  fee.  1.  The  miracles  thcmfeves:  The  Mind  re- 
ceive theirfight,  the  lams  walk,  &c.  Chrift  was  all  this  in  a  lit- 
eral fenfe,  and  in  a  myftical  fenfe  alfo  ;  he  was  an  eye  of  nn- 
derrtanding  to  the  ignorant,  a  foot  of  power  to  'he  weak:  he 
opened  an  ear  in  deaf  hearts,  to  rccpJve  the  word  of  life:  and 
the  poor  are  evangelized,  that  is,  turnedintothefpiritandteni- 
pr  of  the  gofpel;  the  rich  hear  thegofpcl,  but  the  poor  receive 
It;  that  is,  they  fed  the  powerful  imprcflions  of  it ;  as  we  fay, 
Ihcha  one  is  Italianized,  when  hiscarriageisfuch,asifhewerc 
a  natural  Italian.  TheGreek  paffive  verb 'ev  ACCEL  izontai, 
denotes,  J\'Dtoif?(/m  pra-dicaticnisj/ir/cjfei^iwi  eiangelii  pradica- 
it ;  the  good  effect  which  the  gofpel  had  upon  the  hearts  and 
lives  of  the  poor,  transforming  them  into  the  likenelsofitfelf. 
Learn,  It  is  a  blelTed  thing,  when  the  preaching  of  the  gofpel 
■has  fuch  a  powerful  influence  upon  the  minds  of  men,  that  the 
temper  of  their  minds,  and  the  aflions  of  their  lives,  are  a  live- 
ly tranfcript  of  the  fpirit  and  temper  of  the  holy  Jefus.  Note, 
That  as  it  was  prophefied  of  the  MefTias,  ihathelhouldpreacli 
the  gofpel  to  the  poor.  IJa.  Ixl.   i.  accordingly  they  were  the 

tpor  whom  Ghrin  preached  unto  ;  for  the  Pharifeesand  Rab- 
ies negieiled  them  as  the  people  of  thfe  earth,  ycb  vii.  49. 
!And;Grotius  fays,  that  they  had  a  proverb.  That  the  Spirit  of 
God  never  rcfls  but  upon  a  rich  m.an.  Bclides,  the  Pharifees 
and  Rabbies  doiSrines,  which  they  preached,  were  vain  tradi- 
IJoni,  allegorical  interpretations,  and  cabaliftical  deductions, 
!wbich  tranfccnded  the  capacities  of  the  \ulgar,  fo  that  they 
C,Q,uU  profit  very  little  by  repaiii.-ig  to  their  fchools,  and  by 
liearing  their  interpretations  of  thclaw;  and  therefore,  our  Sa- 
viour, in  the  clofe  ofdiischapter,callsthepeoplccfFfromthem, 
to  learn  of  him,  O.me  unto  me,  &c. 

6  And  bleflfcd  is  As  whofoever  fhall  not  be  offend- 
ed in  me, 

-L  ,  ■'''..'..,  r.       . .  . .    ,  :  ',     ' 

Our  Saviour  hqre,  by  pronouncing  them  BhJJ'cd  ih.ct  are  not 
cg'iv.dedin  him^  doth  iniimate  the  mifery  of  thoie  who  Humble 
^t  him,  arul  to  whom  he  is  the  rock  of  offence. — Some  are  of- 
fended  at  the  poverty  of  his  perfon,  others  are  offended  at  the 
fuMimity  and  fanflity  of  his  dcdlrine.  Some  are  ofFcndedathis 
crofs,  others  are  olFer.ded  at  his  free  grace:  butfuchas,  inftead 
.of  being  offended  at  Chriil,  bditve  in  liim,  and  bottom  their 
cxpcftations  of  heaven  and  falvation  upon  him,  are  in  a  happy 

;i  biclTcd  condition. 

7  5  And  as  they  departed,  JcTus  began  to  fay  un- 
to the  mullitude,  concerning  John,  What  went  ye  out 
iiitothewildernefstolee?  a  reed  fhaken  with  the  wind? 
8  But  what  went  ye  out  for  to  fee  ?  A  man  clothed 
m  loft  nnmenf  ?  Rehold,  they  f hat  wear  foft  clothing 
«rc  in  kin-s-houfcs.     9  But  what  went  ye  out  for  to 


fee  ?  A  prophet  ?  yea,  I  fay  unto  you,  and  more  than 
a  prophet.  10  Yox  this  is  he  of  whom  it  is  written. 
Behold,  I  fend  my  melfenger  before  thy  face,  which 
fhall  prepare  thy  way  before  thee. 

Our  Saviour  having  given  fatisfa£lion  to  John's  difciples, 
nextentersupon  a  large  commendation  of  John  himftlf :  where 
chfcrve,  i.  The  perfons  whom  hccommendtd  him  before ;  not 
John's  own  difciplcs,  for  they  had  too  high  an  opinionofihtir 
mailer  already,  and  were  fo  much  addicted  to  John,  that  they 
envied  Chrift  for  his  fake.  See  John  iii.  26.  Behold,  Chrijl  bap- 
lizeth  ;  and  all  men  come  unto  him.  It  was  a  great  eye-fore  that 
Chrift  had  more  hearers  and  followers  than  John-  therefore 
not  before John'sdifciplcsbut beforethemultitude, Chriftcom- 
mends  John:  For  as  John's  difciplcs  had  toohigh,fbtliis  mul- 
titude had  too  low  an  opinion  of  him  ;  poflibly  becaufe  of  his 
imprironmentandfufterings.  There  wasatime  whenthe  peo- 
ple had  high  thoughts  of  John,  but  now  they  imdcrvalued  him. 
Learn  thence.  The  great  uncertainty  of  popular  applaufe :  the 
people  contemn  to-day  v.hom  theyadmiredyefterdjy ;  he  who 
to-day  is  cried  up,  to-morrow  is  trodden  down.  Thewordand 
tlie  miniflers  are  the  fame;  but  this  proceeds  from  the  fickle- 
nefsand  inconllancy  of  the  people:  Not  hing  is  fo  mutable  as  the 
mind  of  man,  nothing  is  fo  variable  as  the  opinion  of  ihcmul- 
tilude.  2.  The  time  when  our  Lord  thus  commended  John  ; 
not  in  the  time  of  his  profperity  and  grcatnefs,  when  the  peo- 
ple flocked  after  him,  and  Herod  got  him  to  court,  and  reve- 
renced him;  but  when  the  giddy  multitude  had  forfaken  him, 
and  he  was  fallen  into  difgrace  at  court,  and  had  preached  him- 
felf into  prifon  :  now  Jefus  vindicates  his  innoccncy,  maintains 
his  honour,  proclaims  his  worth,  and  tells  the  people,  that  the 
world  was  not  worth  fuch  a  preacher  as  John  was.  Learn 
thence,  that  Chrift  will  Hand  by,  and  'tick  fait  to  his  faithful 
miniiters,  when  all  the  world  forfakc  them.  Let  the  world 
flight  anddefpife  them  at  their  pleafure,yet  Chrilt  will  main- 
tain their  honoiir.and  fupport  their  caufe;  asthevbcarafaith- 
ful  witnefs  to  Chrilt,  fov.-ill  he  bear  witnefs  to  tlitir  faithful- 
ncfs  forhim.  3.  The  commendation  i«!e!f.  Our  Lord  com- 
mends John,  f  I.)  For  his  ccnflancy,  he  was  not  a  red Ihaheii 
zvith  theivind;  that  is,  a  man  ofan  unftableand  unfettled  jud'^- 
ment,  but  fixed  and  ftedfaft.  [1.)  For  liis  fobiicty  ant!  high 
mcafures  of  mortification ;  he  was  no  delicate  and  voluptuous 
perfon,  but  grave,  fobcr  and  fevere;  he  was  mortified  to  the 
glory  and  honour,  to  theeafeandpleafurcsofthe  world.  John 
wrought  no  miracles,  but  his  holy  converfation  was  as  ef- 
feftual  as  miracles,  to  prevail  with  the  people.  (3.)  For 
his  humility;  he  might  have  been  what  he  would:  thepeoplj 
were  ready  to  cry  him  i:p  for  a  Mefli.ih,  the  Chrift  of  God; 
but  John's  lowly  fpirit  relul'es  all  ;  He  confejjid  and  denied  net , 
f vying,  I  am  r.:t  the  Chrift:,  but  a  poor  miniiier  of  his,  willii-y 
but  not  worthy,  to  do  him  ferVice.  This  will  commend  our 
miniltry  to  the  confciences  of  our  people,  when  we  feek  not 
our  own  glory,  but  the  glory  cf  cur  Lord.  (4.)  Our  Saviour 
commends  John  for  hlsclearprcachingandrcvejiinLi,  of  Chriil  to 
the  people ;  He  ivus  more  than  a  pryphtt,  becaiiic  he  pointed 
cut  Chrilt  more  clearly  and  fully  than  any  before  him.  The 
ancient  prophets  faw  Jefus  afar  off";  John  beheld  him  face 
to  face :  they  prophefied  of  him  ;  he  pointed  at  him,  faying 
ThAs  is  he.  Whence  learn,  Thatthe clearer  any  miniltry  is  ia 
difcovcring  of  Chrift,  the  more  excellent  it  is. 

.      11  Verily  I  fay  Unto  you,  Among  them  tliat  ar£ 
born  of  women,  there  hath  not  rtfena  greater  than  John 

■    tl.c 


46 


St.    MATTHEW. 


Chap.  xi. 


t)ie  Baptift  :  notwlthftanding.  he  that  is  leaft  in  the 
kingdom  oiluavoti  is  greater  than  lie. 

Our  Lord  havin;^  hiijhiy  commended  John  in  the  foregoing 
vcrfes,  here  he  fcts  bounds  to  the  honours  of  his  miniltry,  ad- 
ding, Th.it  though  John  was  greater  thnn  ail  the  ])rophets 
that  went  before  hini,  feeing  moR-  of  Chrid  than  all  of  them, 
ytt  he  favv  lef?  than  them  that  ciir.e  after  him.  The  mcancfl 
evangelical  ininiAer  that  preaches  Chrift  come,  is  to  be  pre- 
ferred before  all  the  old  prophets,  whoprophcfied  of  Chriil  to 
come.  The  ir.iniilcr  who  Vets  forththc  life,  death,  rcfurreo- 
tion,  and  afc-nflr.n  of  Jcfus  Chrill,  is  greatn-  in  the  Vwgdom  cf 
hcHvm,  that  is,  h;:s  an  higher  ofiicc  in  the  church,  and  a  more 
excellent  miniihy  than  aJI  the  prophets,  yea,  than  John  him- 
fclf.  The  exccilency  of  a  miniftry  confifts  in  the  light  and 
clcarncff  of  it.  Now  though  John's  light  did  exceed  all  that 
went  beforehim,  yet  ir  fell  fliort  of  them  that  came  after  him: 
and  thus  he  that  was  haft  in  the  h--,gdomof grace  on  earth,  much 
more  he  that  is  the  lead  in  the  kingdom  of  glory  in  heaven, 
ivas greater thnii  JAn.  Not  that  the"mcaneft'chri(lian,  but  the 
mcaneft  e.  angelical  prophet,  or  preacher  of  the  chriftian  doc- 
trine, is  greater  than  John;  partly  in  refpcd  of  his  doflrine, 
which  is  more  fpi ritual  and  heavenly  ;  partly  in  refpeft  to  his 
office,  which  was  to  preach  Chrift  crucified  and  lifen  again  ; 
and  partly  in  refpeft  of  divine  affiftance,  for  John  did  no  mi- 
racle, but  the  apoftles  that  fuccccdcd  him  zvent forth,  the  Lord 
ivorking  -u'ith  thew,  and  confirming  the  zvord  ivithftgns  following. 
AM  to  this,  that  the  Holy  Spirit  fell  not  upon  John,  and  he 
fpake  not  by  any  extraordinary  inrpinition  of  the  Holy  Spirit 
fent  down  from  heaven,  as  the  apoftles  did  ;  and  thus  he  that 
wasle-iftinthe  kingdom  of  heaven  was  greater  than  John, 

12  And  from  the  days  of  John  tlie  Baptift  until 
now,  the  kingdom  of  heaven  lufFereth  violence,  and 
the  violent  take  it  by  force. 

Our  Saviour  goes  on  in  commending  John's  miniftry  from 
the  great  fucccfs  of  it:  it  had  that  powerfuHnfluence  upon  the 
confciences  of  men,  that  no  foldiers  were  ever  more  violent  and 
eager  in  the  ftorming  and  taking  a  ftrong  hold,  than  John's  hear- 
ers -.vere  in  purfuing  the  kingdom  of  heaven.  Nevcranymin- 
ifter  difcovercd  the  Mcfliah  and  hiskingdom  fo  clearly  as  John 
did ;  and  therefore  never  was  there  fuch  zeal  to  prefs  into  the 
kingdom  of  heaven  amongft  any,  as  the  hearers  of  John  had. 
Learn  hence,  i.  Tliat  the  clearer  knowledge  any  people  have 
of  the  worth  and  excellency  of  heaven,  the  more  will  their 
zeal  be  inflamed  in  the  purfuh  of  heaven.  2.  That  all  that  do 
intend  and  refolve  for  heaven,  muft  offer  violence  in  the  tak- 
ing of  it ;  none  but  the  violent  are  viflorious  :  they  tale  it  by 
force.  Which  words  are  both  reftri£live  and  promiflive. 
They  are  the  violent,  and  none  other  that  take  it ;  and  all  the 
violent  fhall  take  it.  Though  carelefs  endeavours  may  prove 
abortive,  vigorous  profccution  fhall  not  mifcarry.  There  is 
alfo  another  expofition  of  thefe  words :  The  violent  take  the  king- 
dom  cf  heaven  by  force  ;  that  is,  the  publicans  and  finners,  and 
^  poorer  fort  of  people,  who  were  looked  upon  by  theScribesand 
Pharjftcs  as  pcrfons  who  had  no  right  to  the  bleflings  of  the 
Mefliah;  thcfe,  as  violent  invaders,  andbold  intruders,  embrace 
the  gofpel,  and  do  as  it  v/erc  take  it  by  force  from  thelearned 
Rabbles,  whochallengethechcifeftplace  in  this  kingdom:  and 
.accordingly  our  Saviour  telIsihem,St.  Maf.xxi.31.  Thepub- 
licans  and  hnrlots  go  into  the  kingdom  of  God  betorc  you,^  for 
you  bclitvtd  not  John  coming  to  you  in  the  way  of  ri^hteouf- 


nefs,  but  the  publicans  and  harlots  believed  him,  when  at  tha 

f.nnc  time  the  Pharifccs  and  l.iwycrs  rcjideJ,  A:c.   btinir  not- 
baptized  of  him. 

1 3  For  all  the  prophets  and  the  law  prophcfied  un- 
til John.  14  And  if  ye  will  receive  it,  this  is  Elias 
which  was  for  to  come.  15  He  that  hath  cars  to  licar, 
let  him  hear. 

Here  is  ftill  a  farther  commendation  of  John.  Thclawand 
the  piophcts,  til!  the  coming  of  John,  did  foretcl  theMeffiah, 
but  not  fo  dttcrminritcly,  not  fo  nearly,  not  fo  clearly  as  Joh.i 
did:  and  acrordingly,  he  w.is  that  Eliaswhichlfaiasand  Mal- 
achi  foretold  fhould  be  the  harbinger  and  forerunner  of  Chrifl. 
But  why  hath  John  the  Baptift  thenameofElias?  Pofiiblybc- 
caufe  they  were  alike  zealous  in  the  work  of  God,  they  were 
aliKe  fuccefcful  iii  that  %vork,  and  they  were  alike  periccutcd 
for  their  work,  the'  one  hy  Jezebel,  the  other  by  Herodias, 

16  But  whereunto  Ihall  I  Ukcn  this  generation  ?  ft 
is  like  unto  children  fitting  in  th»  markets,  and  call- 
ing unto  their  fellows,  1 7  And  Hiy  ing,  We  have  pip- 
ed unto  you,  and  ye  have  nol  danced  :  we  have  mourn 
ed  unto  you,  and  ye  have  not  lamented.  1 8  For  John 
came  neither  eating  nor  drinking,  and  they  fay,  He 
hath  a  devil,  ig  The  Son  of  man  came  eating  and 
drinking,  and  they  fay,  Behold  a  man  gluttonous  and 
a  wine-bibber,  a  friend  of  publicans  and  finners.  But 
wifdom  isjuftified  of  her  children. 

Our  Saviour,  in  thefe  words,  defcribes  the  prevcrfc humour 
of  the  Pharifces,  whom  nothing  could  allure  to  the  embracing 
of  the  gofpel,  neither  John's  niiniftry,  norChrift's.  Thisour 
S.avio«r  fets  forth  two  ways :  i.  Allcgorically,  \er.  16,17.  2. 
Properly,  ver.  18,  19.  By  way  of  allegory,  he  compares  them 
to  fullen  children,  whom  nothing  would  pleafe,  neither  mirth 
nor  mourning :  if  their  fellows  piped  before  them,  they  would 
not  dance  ;  if  they  fung  mournful  fongs  to  them,  they  would 
not  lament :  That  is,  the  Pharifees  were  of  fuch  a  cenforious 
and  capricious  humour,  that  God  himfelfcould  not  pleafe  them, 
though  he  ufed  variety  of  means  and  methods  in  order  to  that 
end.  Neither  the  delightful  airs  of  mercy,  nor  the  doleful  dit- 
ties of  judgment,  could  aftcifl  or  move  their  heart.i.  Next, 
our  Lord  interprets  this  allegory,  by  tellingthem,  That  John 
came  to  them  neither  eating  nor  drinking ;  that  is,  not  fo  freely 
and  plentifullyas  other  men,  being  a  veryauftereand mortified 
man,  bothinhisdiet  and  inhis habit:  and  all  this  wasdefigned 
by  God,  that  the  aufterity  of  his  life,  and  feverity  of  his  doc- 
trine, might  awaken  the  Pharifees  to  repentance  ;  but  inilcad 
of  this,  they  cenfure  him  for  having  a  devil ;  becaufe  he  de- 
lightedin  folltudc,  and  avoided  converfe  with  men;  according 
to  the  ancient  proverb,  that  every  folitary  perfon  is  either  an 
angel  or  a  devil,  cither  a  wild  beaft  or  a  god.  Johnbeingthus 
rejeftcd,  Chrift  himfelf  comes  to  them,  who  being  of  a  free 
and  familiar  converfe,  not  (hunning  the  focictyof  the  worftof 
men,  even  of  the  Pharifees  them  felves,  but  complying  with  their 
cuftoms,  and  accompanying  with  them  at  their  feafts,  butwith-. 
out  the  leaft  compli.ince  with  them  in  their  fins:  but  the  free- 
dom of  our  Saviour's  convcrfation  difpleafed  them  .ns  much  as 
John's  refervedncfs  of  temper;  for  they  cry,  Behold  a  man 
glultonous.  Chrift's  affability  rov.ardsf nners  theycall  pppro- 
bation  of  their  fins;  and  his  fociablc  difpoHtion,  looftncfs  and 


Chap.   xi. 


St.     M  a  T  T  H  E  W. 


17 


luxury.  Learn  hence.  That  the  faithful  andzealoiismiiiifters 
of  God,  let  their  temper  and  converfcbe  what  it  will,  cannot 
picafe  the  enemies  of  religion,  and  the  haters  of  the  power  of 
godlinefs;  neither  John's  audority,  nor  Chrift's  familiarity, 
would  gain  upon  the  Pharifccs.  It  is  our  duty,  in  the  courfe 
of  our  ininirtry,  to  feek  to  pleafe  all  men  for  their  good :  but 
after  all  our  endeavours  to  pleafe  all,  we  fliall  picafe  but  very 
few ;  but  if  God  and  confcience  be  of  the  number  of  thofc  ic\s,, 
we  are  fafc  and  happy.  Obferve,  2.  That  it  has  been  the  old 
policy  of  the  devil,  that  he  might  hinder  the  fuccefs  of  thegof- 
pel,  to  fill  the  mindsof  perfons  with  an  invincible  prejudice  a- 
gainft  the  minifters  and  difpenfers  ofthcgofpel.  3.  That  af- 
ter all  thefcandalous  reproachescaftupon  relij^icn,  and  the  min- 
ifters  of  it,  fuch  as  are  wifdoms  children,  wife  and  good  men, 
will  juftify  religion;  that  is,  approve  it  in  their  judgments,  ho- 
nour it  in  their  difcourfes,  and  adorn  it  in  their  lives.  Jf^-f- 
dom  is  jujllfied  of  her  children. 

20  f  Then  began  he  to  upbraid  the  cities  wherein 
moft  of  his  mighty  woiks  were  done,  becaufc  they  re- 
pented not.  2 1  Wo  unto  thee,  Chorazin  ;  wo  unto 
thee,  Bethfaida;  for  if  the  mighty  works  which  were 
done  in  you  had  been  done  in  Tyre  and  Sidon,  thev 
•\vould  have  repented  long  ago  in  fackcloth  and  afh- 
es.  22  But  I  fay  unto  you,  it  fhall  be  more  tolera- 
ble for  Tyre  and  Sidon  in  the  day  of  judgment  than 
for  you. 

•  Our Saviourhaving gone  throughthecitiesofGalilec, preach- 
ed the  dodrine  of  repentance,  and confirminghisdodlrine  with 
miracles,  and  finding  multitudes,  after  all  hisendeavours,  remain 
in  their  impenitence,  he  proceeds  to  upbraid  themfcverely  for 
that  their  contempt  of  gofpel-grace :  Then  began  he  to  upbraid 
the  cities.  Sec.  Where  ai/eme,  J.  Thecities  upbraided,  Cho- 
razin, Bethfaida,  and  Capernaum  ;  in  their  pulpits  he  daily 
preached,  and  thofe  places  were  the  theatres  upon  which  his 
miracles  were  wrought ;  other  cities  only  heard,  thefe  faw  • 
but  where  he  preached  moft,  heprevailedleaft ;  likefomefifh- 
crmen,  he  catched  Icaft  in  his  own  pond.  2.  What  he  up- 
braids them  for  ;  not  for  di.rrefpea  to  his  perfon,  but  for  dif- 
obedience  to  hisdodlriiie;  becaufc  they  repented  nor.  The 
great  defign  of  Chrift,  both  in  the  doftrlne  which  he  preached, 
and  in  the  miracles  which  he  wrought,  was  to  bring  men  to 
repentance;  that  is,  to  forfake  their  fms,  and  live  well.  "3. 
Whom  he  upbraids  them  with  ;  Tyre  and  Sidon,  Sodom  and 
Gomorrah,  nations  rude  and  barbarous,  out  of  the  pale  of  the 
churcl),  ignorant  of  a  Saviour,  and  of  the  ways  to  faivation  by 
"•m.  Learn,  That  the  higher  a  people  rife  under  the  means', 
the  lower  they  fall  if  they  mifcarry.  They  that  have  been 
nearcft  to  converfion,  and  not  yet  converted,  {hall  have  the 
greateft  condemnation  when  they  are  judged.  Capernaum's 
Icmcnce  fl)all  exceed  Sodom's  for  fcverity,  becaufc  Hie  excee- 
ded Sodom  in  the  enjoyment  of  means  and  mercy.  The  cafe 
\  "^a^''''°  ^'^^  impenitent  under  the  gofpel,  is  of  all  others 
the  mcA  dangerous,  and  their  damnation  Ihall  be  heavieftand 
moit  (cvtrc.  Sodom,  theftain  of  mankind,  a  city  foaked  in  the 
dregs ol  \  ilJ.my  :  yet  this  hell  upon  earth  Ihallhave  a  mildcrhell 
at  the  la  :  day  of  judgment,  than  unbelieving  Capernaum,  as  the 
next  vcrfe  informs  us. 

23  And  tliou,  Capernaum,  which  art  exalted  unto 
hpavco,  flialt  be   broil -ht  down  to  hell :  for  if  the 


mighty  works  which  have  been  done  m  thre,  had  been 
done  in  Sodom,  it  would  have  remained  until  thi*- 
day. 

This  city  lyingundergrcatcrguilt  than  the  reft,  Chrift  names 
it  by  itfelf,  without  the  the  reft ;  nay,  he  doth  not  only  name 
it,  but  notify  it,  as  being  lifted  up  to  heaven  by  fignal  favours 
and  privileges,  namely,  Chrift's  prcfence,  Chrift's  preaching 
and  miracles.  Obferve,  i.  Capernaum's  privileges  enjoyed  ; 
though  a  poor  obfcure  place  in  itfelf,  yet  fhe  was,  by  the  per- 
fon, miniftry,  and  miracles  of  Chrift,  lifted  up  to  heaven. 
Zwrn  thence,  That  gofpel-ordinances and  church-privilcgts  en- 
joyed, arc  a  mighty  honour  and  advancement  to  the  pooreftjxrr- 
fonsand  obfcurcft  places.  2.  An  heavy  doom  denounced,  7"/;^tt 
Jha/t  be  brought  doivn  to  hell ;  that  is,  thy  condition  fliall  be  as 
fad  as  that  of  the  worft  of  men,  for  thy  non-proficiency  imder 
the  means  enjoyed.  Learn  thence.  That  gofpel-ordinaiiccs  and 
church -privileges  enjoyed,  but  not  improved,  provoke  almigh- 
ty God  to  inflift  the  forelt  of  judgments  upon  the  people. 
Thou  Capernaum,  which  art  exalted  to  heaven,  fhall  be  brought  doivn 
to  hell. 

24  But  I  fay  unto  you,  that  it  fhall  be  more  tole- 
rable for  the  land  of  Sodom  in  the  day  of  judgment 
than  for  thee. 

Obferve  here,  i.  That  there  fliall  be  a  dayof  Judgment.  2. 
That  in  the  day  of  judgment  fomc  finners  fliall  fareworfcthatr 
others.  There  are  degrees  of  puniflimcnt  among  the  damned. 
3.  That  the  worft  of  heathens,  who  never  heard  of  a  Saviour, 
nor  ever  had  an  offer  of  faivation  by  him,  fliall  fare  better  in 
the  day  of  judgment  than  thofe  that  continiieimpenitcntundcr 
the  gofpel.  Chrift  here  avouches,  that  Capernaum's fcntencc 
Ihall  exceed  Sodom's  for  fcverity. 

25  5  At  that  time  Jefusanfwercd  and  laid,  I  thank 
thee,  O  Father,  Lord  cf  heaven  and  earth,  becaufc 
thou  hafl:  hid  thefe  things  from  the  wife  and  prudent, 
and  hafl  revealed  them  unto  babes  ;  26  Even  fo,  Fa- 
ther, for  fo  it  feemed  good  in  thy  fight. 

In  thefe  verfes  our  Saviour  glorifies  his  Father  for  the  w  ife 
and  free  difpenfation  of  hisgofpci-gracetotlitmeancftandmoft 
ignorant;  whilft  the  great  and  learned  men  of  the  world  im- 
dervalued  and  dcfpifed  it.  By  ivife  vetAprwlenl,  Chrift  means 
worldly  wife  men,  particularly  Scribes  and  Pharifees,  from 
whom  God  injudgnient  did  hide  I'ne  myllerics  of  the  gofpel,  and 
faid  ye  ftiall  not  fee ;  becaufc  they  had  doled  tiieir  tycs,  and  faid 
we  will  not  fee.  By  babes  underftand  fuch  as  are  at  the  great- 
eft  diftance  in  natural  confideration  fromacapacitv  of  fuch  rich 
and  heavenly  manifeftations.  By  hidiuz  tl.efe  things  from  the 
wife  and  prudent ,  we  are  not  to  underftand  God's  putting  darkncfs 
into  them,  but  his  leavingthem  to  theirown  darkncls,or  deny- 
ing them  that  light  which  they  had  no  defireto  fee  ;  plainly  in- 
timating, that  God  judicially  hides  the  myfteries  of  heavenly 
wifdom  from  worldly  wife  men.  Learn,  1.  That  till  God  re- 
veals himlelf,  his  naturcand  will,  no  man  can  know  cither  what 
he  is,  or  what  he  requires  ;  Thou  haj}  revealed.  2.  That  the 
wife  men  of  the  world  have  in  all  agcsdefpifcd  themyfteriesof 
the  gofpel,  and  therefore  been  judicicufly  given  up  bv  God  to 
their  own  wilful  blindiiefs;  Th'M  hof:  hid  theft  things  from  the 
ivije  and  prudent.  3.  That  the  moft  ignorant  andmoit  humble, 
not  the  moft  learned,  it  proud,  doftaijdreadyio  rcceiveand  em- 
brace the  gofnel  revelation  ;   Thou  hajl  r'eveidtd lien  unto  brJcs. 

4.  That 


48 


St.     MATTHEW. 


Chap 


Kltt 


4.  That  this  is  no  lefs  pleafin^r:  to  Chrift,  thanitisthc  pleflfure 
^fi* '.he  Father;  Kvcn  fo,  Father,  as  it fcniifth g^szd In  liy  fight. 
As  if"  Chi  ill  had  faid,  Father,  thy  clc(5lion and  choice plcnfcsmc, 
as  being  the  choice  and  good  plcafuie  of  thy  wifdoni. 

27  All  things  arc  delivered  unto  mc  of  my  Father: 
and  no  inauknowcththeSon  but  the  Father;  neither 
knoweth  any  man  the  Father,  favc  tlic  Soia,  and  htlo 
^vhomfocvcr  the  Son  will  reveal  ^m. 

In  this  vcrfc  our  Saviour  opens  hisconir.iiiTion.anddccIarc'!, 
I_.  His  authority  ;  that  all  power  is  committed  tohim,  as  Me- 
diator from  God  the  Father.  2.  His  office;  to  reveal  his  Fa- 
ther's mind  ar.d  will  to  a  loft  world.  No  man  hmvclh  the  Fa- 
ther, hut  the  .$"«';;  that  is,  the  cflcnce  and  nature  of  the  Father, 
the  will  and  counfelof  the  Father,  only  as  the  Son  reveals  them. 
Leant,  That  all  our  faving  knowledge  of  Grid  is  inand  thibu^h 
Jcfus  Chrift;  he.  as  tl-.c  great  prophet  of  the  church,  reveals 
the  mind  and  will  of  Goduntoiis  foi-  oiirfalvation ;  and  nofav- 
ing  knowledge  without  him. 

285  Come  unto  mc  all  yc  th.it  labour  and  arc 
heavy  laden,  and  I  will  give  you  reft. 

Here  we  have  a  fweet  invitation,  backed  with  a  graciousen- 
ccuragcmyit ;  Chrift  invites  fuch  as  are  weary  of  the  burden 
ot  fin,  ot  the  flavery  of  Satan,  of  the  yoke  of  the  ceremonial 
law,  to  come  untohim  forreftand  eafe  ;  and,  asan  encourage- 
ment, aiTurcs  them,  that  upon  their  coming  to  him  they  fliail 
find  reft.  Learn,  I.  That  fin  is  the  fouls  laborious  burden  ; 
Ccmc  unto  mc,  all  ye  that  labour.  Labouring  fuppofesa  burden 
to  be  laboured  under ;  this  burden  is  fin's  guilt.  1.  That  fuch 
as  come  to  Chrift  for  reft,  mtift  be  laden  finners.  3.  That  la- 
<!en  finners  not  only  may,  but  ought  to  come  to  Chrift  for  reft; 
they  may  come,  bccaufe  invited;  they  ought  locome,  becaufc 
commanded.  4.  That  the  laden  finner,  upon  his  coming,  ih.ill 
find  reft.  Come,  &c.  Note  here,  That  to  come  to  Chrift,  in 
the  phrafe  of  the  New  Teftament,  is  to  believe  in  him,  and  to 
become  one  of  his  difciples,  John  vi.  35.  He  that  cometh  unto 
vie/hi.-l!  mt  hunger,  he  that  helievcthon  mejhalln-}t  thlrjl. 

29  Take  my  yoke  upon  you,  and  learn  of  me,  for 
I  am  meek  and  lowly  in  heart:  andye  (hall  find  refl 
unto  your  fouls. 

Here  note.  That  the  phrafe  o{  taUngthe  yol<c  is  Judaical:  the 
Jewifti  dodlors  fpeak  frequently  of  the  yoke  of  the  law:  the 
yoke  of  the  commandments;  andtheceremoniesimpofedupon 
the  Jews  are  called  a  yoke,  Afts  xv.  10.  Now  as  Mofes  had  a 
yoke,  fo  has  Chrill;  and  accordingly,  c^nr,  1.  Chrift's  dif- 
ciples muft  wear  Chrift'syoke.  Thisyokeistwo-fold;  ayoke 
of  inftruftion,  and  a  yoke  of  affliftion ;  Chrift's  law  is  a  yoke 
of  inftruftion;  it  reftrains  our  natural  inclinations,  itcurbsour 
fenfual  appetites;  it  is  a  yoke  to  corrupt  nature  ;  this  yoke 
Chrift  calls  hh  yoke,  Tahe  my  yoke  upon  you;  I.  Becaufc  he,  as 
a  Lord,  lays  it  upon  our  necks.  2.  Becaufc  he,  as  a  fervant, 
bore  it  upon  his  own  neck  firft,  before  he  laid  it  upon  ours. 
Olfi-rve,  2.  Thatthe  way andrnannerhow  tobearChrift's  yoke 
•  muft  be  learnt  of  Chrift  himfelf.  Take  my  yoke  vpon  you,  and 
learn  ofrne;  that  is,  learn  of  me,  both  what  to  bear,  and  how  to 
bear.  3.  That  Chrift's  humility  and  lowly-mindednefs,  isagrc.it 
encouragement  to  cluiftians  tocomeuntohim, and  learn  ofhim, 
both  how  to  obey  his  commands,  and  \\o\v  tofuffer  his  will  and 
plcafiire.     Learn  of  me,  for  I  am  meek. 


30  For  my  yoke  is  cafy,  and  my  burden  is  li^Ut.       ^ 

Ol'ff niehcrc,  I.  Chrift'sauthorltyandgreatrefs;  heha'ipow- 
cr  to  impofe  a  yoke,  and  inflifl  a  burden.     Aly yoke  ;  My  hir- 
dtn.   2.  His  clemency  and  goalncfs  in  impofing  an  cafy  yoke, 
and  a  1  ight  burden .     My  yoke  is  eafy,  my  burden  /r  ligl / ;  t  hat  is, 
my  fcrvice  is  good  and  gainful,  profitable  and  ufcftil  ;  not  only 
tolerable,  but  delightful ;  and  as  is  my  yoke,  fuch  ismyburdcn: 
The  burden  of  my  precept?,  the  burden  of  my  crofs,  both  lifhc 
not  abfoliitely,  but  comparatively;  the  weight  of  mv  crofs  isr.ot 
comparable  with  the  glory  of  mvcrown.     Z.m/-«,  That  the  fcr- 
vice of  Chrift,  though   hard  ami  intolerable  to  corrupt  nature, 
yet  is  amoftdefircablean^delightfulfcrviceto  grace,  or  renewed 
nature  ;  Chrift's  fervice  is  eafy  to  a  fpiriiual  mind.    i.  Itiscaf 
(y,  as  it  is  a  rational  fervice;  confonantto  right  tcafonij;hoi^' 
contradiftory  to  depraved  nature.     2.  Eafy,  as  it  is  a  ffriritml' 
fcrcicc  ;  delightful  to  a  fpiritual  mind.  3.  Eafy,  as  it  is  an  af- 
fiftcdfcTvice;  conn6«rujgthat  v.e  work  not  inourownftrengtlii" 
but  m  Gods.  4.  Eafy,  wTicrc^jncc  it  isan  accuftomed  fervice; 
though  hard  to  beginners,  it  is  cViy^xp  progreflbrs  ;  the  farther 
we  walk,  the  fweeter  isour  w.iy.   5.  fe%,  asit  isthemoft gain- 
ful fervice  ;  having  the  alfurance  of  an  eternal  wcirht  of  glory 
as  the  reward  of  our  obedience.     Weil  there  forr     ~    '     ^irho-' 
Iv  Lord  fay  to  his  followers  ;  Ah  yoke  is  ecfy,  ,  yj^  fy 

fight. 

CHAP.    xn. 

Our  hleffed  Saviour  in  this  chapter  takes  occajion  to  inflruB  his  dif^ 
ciples  in  the  doctrine  of  the  Sabbath :  /heaving,  that  works  of  m- 
cejfity  and  mercy  may  if  performed  upon  that  day,  without  any. -vi- 
olation of  the  divine  command. 

AT  that  time  Jefus  went  on  the  Sabbath-day 
through  the  corn;  and  his  difciples  were  an  hun- 
gered, and  began  to  pluck  the  ears  ofcom,  and  to  eat. 
Olferve  here,  The  poor  eftate  and  low  condition  of  Chrift's 
ov/n  difiipks  in  this  world  ;•  they  wanted  bread,  and  are  forced: 
to  pluck  the  ears  of  corn  to  fatisfy  their  hui^er.  God  fome- 
times  fiiffers  his  dearcft  children  in  this  v/orldtofall  into  ftraifs, 
and  to  tafte  of  want,  for  the  trial  of  their  fahh,  anddcpcnJance 
upon  his  power  and  providence. 

2  But  when  the  Pharifees  faw  [t,  they  faid  unto  him. 
Behold,  thy  difciples  do  that  which  is  not  lawful  to 
do  upon  the  fabbath-day. 

Ohferve  here,  t.  The  perfons  finding  fault  with  this  scflioa 
of  the  difciples,  the  Pharifees  ;  many  of  whom.,  accompanied 
our  Saviour,  not  cut  of  any  good  intentions,  but  only  with  a  dr- 
fign  to  cavil  at,  and  quarrel  withevery  thing  thateither  Chrift 
or  his  difciples  f.:id  or  did.  2.  The  adlion  which  they  found 
fault  with :  The  difciplcf  plucking  off  the  ears  cfccrn  en  the  fat  hat  h- 
a'ay.  Where  note.  It  is  not  theft  which  the  difciples  are  accuf- 
ed  of  by  the  Pharifees:  For,  to  take  in  our  neceftity  fo  much 
of  our  neighbour's  goods,  as  we  may  reafonably  fiippofe  th.arif 
he  were  prefent,and  knewourcircimiftances,  he  would givcur, 
is  no  thett  ;  but  it  was  a  fervile  labour  on  the  fnobath,  in  ga- 
thering the  corn,  that  the  Pharifees  fcriiplcd ;  plucking  the  cars 
was  looked  upon  as  a  fort  of  reaping.  Learn  thence,  how  zea- 
lous hypocrites  arcTor the  leftcr  thingsof  the  law,whilft  they  nc 
lc6l  ihc  weightier;  and  how  fiipcrftitioully  addi<Sed  to  the 
outward  cercmo.".ics,  placing  all  hcli.ncfs  in  the  obfcrvancc  of 
them. 

3  But 


Chap.  xii. 


St.     M  a  T  T  H  E  W. 


4<^ 


3  But  he  fiiid  unto  tlicm,  Have  ye  not  read  what 
David  did  when  he  was  an  hungered,  and  they  that 
were  with  him,  4  How  he  entered  into  the  houfe  of 
God,  and  did  eat  the  fhcw- bread,  which  it  was  not 
lawful  for  him  to  eat,  neither  for  them  which  were 
with  him,  but  only  for  the  paefls  ?  5  Or  have  ye  not 
read  in  the  law,  how  that  on  the  fabbath-days  the 
priefts  in  the  temple  profane  the  fabbath,  and  arc 
ilamelefs  ?  6  But  I  fay  unto  you,  that  in  this  place 
is  one  greater  than  the  temple. 

In  thefe  words  our  Saviour  defends  the  adtion  of  his  dif- 
ciples  in  plucking  ih?  ears  of  corn  in  their  neceflity,  by  a  dou- 
ble argument  :    1 .   From  David's  example  ;  neceflity  freed 
him  from  fault  in  eating  the  confecrated  bread,  which  mmc 
but  the  priefts  might  lawfully  eat ;  for  in  cafes  of  necelTity, 
a  cf.remonial  precept  muft  give  place  to  a  moral  duty;  works 
of  mercy  and  nccelfity,  (•"  preserving  our  lives  and  the  ber- 
ter  fitting  us  for  fahbath  fervices,  are  certainly  lawful  on  the 
fabbath-day.    2.  From  the  example  of  the  priefts  in  the  tem- 
ple, who  upon  the  fabbath  do  break  the  outward  reft  of  the 
day,  by  killing  their  facrifices,  and  many  other  adls  of  bodi- 
ly  labour,  which  would  be  accounted   fabbath-profanation, 
did  not   the  fervice    of  the  temple  require  and  jiftify  it. 
Now,   faith  our  Saviour,  if  the    temple-fervice  c^n   inftify 
labour   on  the  fabbath,  I  am  greater  thin  the  temple,  and 
my  authority  and  fervice  can  juftify  what  my  diftiples  have 
done.     From  the  whole  v-e  learn, That  aftsof  mercy,  whiih 
tend  to  fit  us  for  works  of  pieiy,  not  only  ni.iy,  but  ought  to 
be  done  on  the  fabbath-day. 

'  7  But  if  ye  had  known  what  this  meaneth,  I  will 
have  mercy  and  not  facrifice,  ye  would  not  have  con- 
demned the  jjuiltlefs. 

Learn  hence,  1  hat  the  law  of  meicy  is  much  moreexcel- 
lent  than  the  law  of  ceiemonies  ;  and  u  here  both  cannot  be 
obferved,  the  lefs  muftgive  pl.iee  to  the  greater.  Cod  ne- 
ver intended  that  the  c<  remonirs  of  liis  fervice  in  the  firft 
table  (hould  hinder  works  of  mercy  prefcribed  in  the  fecond 
table.  All  God's  commands  are  for  mar.'s  gond  Where 
both  cannot  be  obeyed,  he  will  h;iv(>  the  mor  1  duty  perfor- 
med, and  the  ceremonial  fervice  omifed  :  He  wiliu.vemrr. 
ey  and  not fucrtjice;  thai  is,  he  will  ha^i^wcy  r^ib^r  than 
facrifice,  where  both  cannot  he  had.       \  .  )' .  o  .     , 

8  For  the  Son  of  man  is  Lord  even  of  the  fabbath- 
day. 

As  if  Chrift  had  faid,  "f,  who  am  Lord  of  the  fa!)iiath, 
decLire  to  you,  that  1  have  a  power  to  difpenfe  «ith  the  ob- 
fervation  of  it  ;  and  as  it  is  my  will  that  ihefahbith,  which 
was  appointed  for  man,  lliou!d yield  to  nun's  falety  and  wel- 
f.ire."  Jefus  the  Son  of  man  was  really  the  Son  of  God  ; 
and,  asfuch,  had  power  over  the  fabbath,  to  difpeufe  with 
it,  yea,  to  abrogate  and  change  it  at  his  pleafure. 

9  And  when  he  was  departed  thence,  he  went  into 
their  fyna-^o^ue.  to  f  And  behold,  there  was  a  man 
which  had  hn  hand  withered  :  and  they  afked  him, 
(aying.  Is  it  lawful  to  hoal  on  the  Sabbath-day  ?  that 


that  they  might  accufc  him.      11    /wui  he  (aid  ucto 
them.  What  man  fliall  there  be  among  you,  tiiat  flii^ 
have  one  fiieep,  and  it  iall  into  a  pit  on  the  fabbalh 
day,  will  he  not  lay  hold  on  it,  and  lift  ?V  out  ?      i 
How  much  then  is  a  man  I)etter  than  a  fliccn  ?  whcf 
fore  it  is  lawful  to  do  well  on  the  fabbath-dayn. 

Here  we  have  another  dilpurc  betwixt  our  Saviour  and  tl'c 
Pharifees  concerning  the  fabbath  ;  whether  it  be  a  breach 
of  that  day,  mercifully  to  heal  a  perfon  having  a  v/ithered 
hand?  Chrift  confutes  them  for  their  own  practice,  telling 
the  I'harifees,  that  they  thcmfelvcs  judged  it  lawful  to  help 
out  a  flieep  or  an  ox,  if  fallen  into  a  pit  on  that  day  :  How 
much  more  ought  the  life  of  a  man  to  be  preferred  ?  Here 
we  m.-)y  remark,  how  inveterate  a  malice  the  Pharifees  h.id 
againit  our  Saviour  ;  when  they  could  find  no  crime  to 
charge  him  with,  they  blame  him  for  working  a  merciful  and 
miraculous  cure  upon  the  fabbath-dsy.  When  envy  and 
malice  (which  are  evermore  quick-fightcd)  can  find  no  oc- 
calion  of  quarrel,  they  will  invent  one  againft  the  innocent. 

13  Then  faith  he  to  the  man,  Stretch  forth  thine 
hand  :  and  he  flretchcd  it  forth  ;  and  it  was  reftorcd 
whole,  like  as  the  other.  14  \  Then  the  Pharifees 
went  out,  and  held  a  council  againfl  him,  how  they 
might  deftroy  him.  15  But  when  Jefus  knew  ;i,  he 
withdrew  himfelf  from  thence  ;  and  great  multitudes 
followed  him,  and  he  healed  them  all,  1 6  And  charg- 
ed them  that  they  fiiould  not  make  him  known : 

Chfcrve,  i .  The  merciful  and  miraculous  cure  wrought  by 
enr  Saviour's  power  upon  the  impotent  man  ;  He  faid  unto 
hint,  Stretch  out  thine  land,  end  his  hand,  luas  rejiored.  2. 
What  a  contrary  effect  this  cure  had  upon  the  Pharifees; 
inftead  of  convincing  them,  they  confpire  againft  him  ;  our 
Saviour's  enemies,  when  arguments  fail,  fall  to  violence.^. 
The  prudent  means  which  our  Saviour  ufes  for  his  own  pre' 
fervation.  Hevjithareiu  himfelf.  thrift's  example  teachrshis 
minifters  their  duty  ;  to  avoid  the  hands  of  perfecutors, 
and  prudently  to  preferve  their  lives,  uiilrfs  v  hen  theirfuf- 
fcrings  ar«  like  to  do  more  good  than  their  lives.  4.  The 
great  humility  of  Chrift  in  concealing  his  own  praikrs  ;  he 
had  no  ambition  that  the  fame  of  his  mirades  fliould  be 
fprend  abroad,  for  he  fought  not  his  own  glory  ;  neither 
would  he,  by  the  noife  of  his  miracle  enrage  the  Pharif-es 
againft  him  to  take  away  his  life  ;  knowiny,  that  his  time  v  as 
not  yet  come,  and  he  had  much  v/ork  to  do  betorc  hisdeath. 

i-j  That  it  might  be  fulfilled  which  tvas  fpoken  by 
Efaias  the  prophet,  faying.  18  Behold,  my  fcrvanfc 
whom  I  have  choftn;  my  beloved,  in  whom  my 
foul  is  well  pleafed  :  I  will  put  my  fpirit  upon  him, 
and  he  fhall  fhew  judgment  to  the  gentiks.  ig  He 
fhall  not  ftrive,  nor  cry  ;  neither  fhall  any  man  hear 
his  voice  in  the  ftreets.  20  A  bruifed  reed  fhall  he  not 
break,  and  fmokmg  flax  fhall  he  not  quench,  till  he 
fend  forth  judg,ment  unto  victory.  21  And  in  his 
name  iliall  the  Gentiles  trufl:. 

That   is,  our  blcfled  Saviour  did  thofe  good  afts  before 

C  fpok 


6» 


St.     M  a  T  T  II  E  W. 


Cm 


fpokenof.that  it  might  appear  iliat  he  was  the  true  Mefllas 
pri'iihcfu'd  of  by  Ifjias  ihc  prophet,  chap.  xlii.  1,2.  Be- 
hold my  fcrvaiit  wliom  I  have  let  apart  for  actDniilirning 
the  \\  orU.  of  /it  hill  i',n  lor  n  loll  world  ;  ht,  by  the  fuliiefs  of 
wy  fpirit  Ihall  tcath  (lie  n:itioi-!s  the  way  to  truth  arc!  righ- 
teouiiiefi  :  he  fluill  not  fuhdue  men  hy  ftrte  and  violeiite, 
bur,  as  the  Pritue  of  peace,  lliail  deal  gently  with  the  we.ik, 
2nd  cherifli  the  lealt  ineafiiresof  j^race  and  degrees  of  gnod- 
rcfs.  Otfcrvc-  here,  i .  A  defcription  of  Chrilt  as  Mediator; 
he  is  God  the  Father'syW-t'/zr.',  employ*  d  in  the  moll  noble 
lervice,  namely  that  ol  initructing  and  laving  a  loit  world. 
2.  With  \\ h.it  metknefs  and  gentlenefs  Chrift  fets  up  his 
fpiritual  kingdom  in  the  world  ;  he  doth  not  withnoife  and 
clamour,  with  force  and  violence,  fubdue  and  conquer,  but 
uith  meekiiefs  and  gentlenefs,  gahis  perfons  confent  to  his 
gDveninient  and  authority.  3.  The  gentle  carriage  of  Chrift 
in  treating  thofe  of  infirnier  grace  ;  he  i!o(h  and  wiUgraci- 
oufly  preferve,  and  tenderly  cherifli  the  fniallelt  beginnings, 
the  Aeakeitnieafurcs.and  the  lowed  degrecsof  fincere  grace, 
which  he  obferves  in  any  of  hi^  children  and  people.  By 
the  bruifed  reed  and  fuioking  fl4K,  iinderftand  fnch  as  are 
broken  yith  a  fenle  of  fin,  fnch  as  are  weak  in  faith,  fuch  as 
nre  fo  much  overpo\\cred  by  corruption. that  they  do  rather 
fmoak  than  burn  or  (liinc;  fnch  as  are  thu^lo.v  and  mean  in 
fp:ri:ual5,  Chriil  will  not  break  with  his  power,  nor  quench 
with  his  rebukes,  till  he  has  perfcfted  their  converlioii,  and 
their  weak  grace  is  become  victorious. 

02  "f  Then  was  brought  unto  him  one  pofTefTed 
wilh  a  devil,  blind  and  dumb:  and  he  healed  him, 
infomiich  that  the  blind  and  dumb  both  fpake  and 
favv,  23  And  all  the  people  were  amazed,  and  faid. 
Is  not  11115  tiie  Son  oi  David  ?  24  But  when  the  Pha- 
rifets  heard  ;/,  they  laid,  This/tllozv  doth  not  caft  out 
devils,  but  by  Beelxcbub  the  prince  of  the  devils. 

Asa  farther  indance  ofChriftsniiraculouspower,  hehcal- 
eth  one  whom  tiie  devil  had  caft  into  a  difeafe  which  depriv. 
edhimbxth  of  (peechand  Oght :  at  this  miracle  the  multitude 
wonder,  faying,  Jj  noi  this  thu  /on  of  David  ?  that  is,  thepro- 
mifed  Melllas.  The  Pharil'ees  hearing  this,  with  great  bit- 
ternefs  snd  contempt  faid,  This  jrllrjj  cajhtb  out  ilevils  by 
Jieelzebub  t'n-  prince  of  devils.  Ob/erve  fromhence.  How  ob— 
ftinacy  and  malice  will  make  men  mifconllrue  the  actions  of 
tlie  molt  holy  and  innocent  ;  Chrift  cajleth  out  divils,  faid 
the  Pharifees,  by  the  help  tf  the  devil.  There  never  was  a 
ny  perfon  fo  good,  nor  any  action  fogracious,  but  they  have 
been  lubjec't  both  to  ccnfure  andmifconftrudtion.  The  btft 
way  is  to  Iquare  our  aftians  by  the  right  rule  of  juftice  and 
charity,  and  then,  let  the  world  pafs  their  cenfures  at  their 
picafurc.  When  the  holy  and  innocent  Jefus  was  thusaf- 
faultcd,  what  wonder  is  it,  if  we,  Iiis  finful  lervants,  l>c  brand- 
ed on  all  fides,  by  reviling  tongues  ?  Why  lliould  we  ex— 
pedl  better  treatment  than  the  Son  of  Gcd.' 

25  And  Jefus  knew  their  thoughts,  and  faid  unto 
ihcm.  Every  kingdom  divided  againft  itfelfis  brought 
todefo!ation  ;  and  every  city  or houfe  divided  againft 
itfelf  fl\all  not  fiand.  26  -A.ndif  Satan  call  out  Satan, 
he  is  dividi-da^ainfl  himfclf;  how  fliall  then  his  king- 


dom (land  ?  07  And  if  I  hy  Beelzebub  cafl  ou'  de- 
vils, by  whom  do  your cluldivn  call  li.an  uut  ?  tlure- 
fore  they  ihall  be  your  judj^es.  28  But  if  I  cafl  out 
devils  by  the  fpirit  of  God.  then  the  kingdom  of  God 
is  come  unto  you.  29  Or  elfe.  how  can  one  enter  in- 
to a  Riong  man's  houfe,  and  fpoil  his  ^oods,  except 
he  firfl  bind  the  flrong  man  P  and  then  he  will  fpoil 
his  houfe.  30  He  that  is  not  with  me  is  againft  me ; 
and  he  that  g*ihereth  not  with  me  fcattercth  abroad. 

Our  blefied  Saviour,  totfe'r  his  innocence  and  to  con- 
vince the  Pharifeesof  the  unreafonablenef  of  their  calumny 
and  falle  accufations,  offers  feveral  argummts  to  tin  ir  con- 
fideration.  i.  That  it  was  very  unlikely  tjiat  Sat^n  lliould 
leod  this  po.ver  to  ufe  it  igainlt  himlelf.  As  Satanhisa 
kingdom,  fo  he  h»6  u/jt  enough  toprelorve  hi-k'ngdom.  anil 
will  do  nothing  to  we;ikeft-*,i4.  ywMinnereft:.  Ko^v  if  ]  have 
received  my  pow.^-  from  Saian.-W  diiboyinghm  and  his 
kingdom,  then  is  Satan  divided  againlV-kijiiUIf  2.  Dur  Sa- 
viour  tells  them,  they  might,  with  as  niiichrc^fon,  attribute 
all  miraeles  to  the  devil,  as  thofe  that  wire  wrought  bv  hm. 
Tiiere  uere  certain  Jews  among  thi  tnlehes,  u  hotjft  out 
devili  in  the  name  of  theGodof  Abrah*iu,  Ifaac,  and  Jatob: 
Chrift  afks  the  Pharifees.  by  what  power  thefe  thtir  children 
caft  them  out?  They  acknowledged,  that  thofe  did  it  by  the 
povverofGod;  and  there  wa^  no  cau'.'e,  but  their  malice, 
why  they  ftiould  not  acknowledge  that  what  he  did  was  by 
the  fame  power.  ///  cnjt  out  dcvilt  by  the  Spirit  'f  C^i',then 
the  kingdom  rf  God  is  come  unto  you  ;  thdt  is,  the  Meiliaj  is 
come  ;  becaule  he  wrought  theie  miracles  to  prove  that  he 
was  the  MelTi.is.  Another  argument  to  prose,  that  the  mi- 
racles v.  hich  Chrift  wrought  >s  ere  by  the  pow  er  ot  God, 
and  not  by  the  help  of  Satan,  is  this  :  the  devil  is  very  ftrong 
and  powerful,  and  there  is  nopowrr  but  God'sonly,  that  is 
ftronger  than  his  :  Now  fays  Chrilt,  If  I  were  not  aflifted 
by  a  »hvine  power,  I  could  never  caft  out  this  ftrong  man, 
who  reigns  in  the  world  as  in  hi'' houfe  :  It  muftbe  a  Itrong- 
er  than  the  ftrong  man  that  Iha'.l  bind  Satan;  and  who  is 
he  but  the  God  of  llrengih  ? 

31  1[  Wherefore  I  fay  unto  you,  all  manner  of  Cn 
and  blafphemy  fhall  be  forgiven  untomcn:  but  the 
blafphemy  againjlthe  lioly  Ghoft  lliall  not  be  forgiven 
unto  men.  32  And  whofoever  fpeaketh  a  word  a- 
gainft  the  Son  of  man,  it  (hall  beforgivcn  him:  but 
whofoever  fpeaketh  againft  the  Holy  GhoQ,  it  fhall 
not  be  forgiven  him,  neither  in  this  world,  neither  in 
the  world  to  comQ. 

Oh/ttve,  r.  How  our  Saviour  makes  a  difference  betvixt 
fpe.iking  againft  the  Son  of  man,  and  fpcaking  .Tgainfl  the 
}h)ly  Gliolt.  By  fpeaking  eigainji  the  Son  of  man,  is  meant 
all  thofe  reproaciies  which  were  caft  upon  our  Saviotir's  per- 
lon  as  man,  without  reflefting  upon  his  divine  power  as  God, 
vhich  he  teftified  by  his  miracles  Such  were  their  re- 
proaching him  with  the  meannefs  of  his  birth,  iheircenfur- 
ing  him  for  a  winf— Sibber,  and  a  ghitton,  and  the  like.  But 
hy  I'pt aktrn;  agai  ft  the  Holy  Ch'ift,  ismeant  theirreproadiing 
and  blafpheiiiing  that  divine  power  whereby  he  wrought  his 
miracles  ;  which  was  an  immediate  rcllection  upon  the  Ho— 

Jy 


Chap. 


x:i. 


St.     M  a  T  T  H  E  V7. 


ly  Spirit,  antf  a  bL-i-fph cluing  of  hitn.  -2.  TIic  n.TUire  of  ihis 
(ill  of  I'peakiniT  .igainlt  the  Ho'y  Ghoft  :  it  conlilteth  in  this, 
that  the  Ph:iri!ees  feeiiiij  our  Savio'ir  work  iiiir.ides,  cnll 
OIK  dtvih  by  the  Spirit  of  God,  ccmttMry  tu  rhe  convic'tion 
lit  their  own  minds  theyinaliciouny  .ifcribrd  hiinjir-icles  to 
the  power  of  the  devit,  char  i^irg  him  to  be  n  forcerer  and  a 
m.ig'ciiin,  and  to  Iiave  a  f.imihar  fpiritjbv  whofe  help  heclid 
thole  nii<:;hty  works  ;  when  in  truth  he  did  theiiiby  the  Sj)!- 
rit  of  God.  3.  I  hat  th:;,  liii,  above  all  others,  is  called  iir— 
pardonable,  and  upon  th.tt  account  it  isfo.  The  cafeoffuch 
bLilphemers  of  liie  Holy  Spirit,  is  not  only  dangerous,  iiut 
dcfperate;  becaufe  they  reUll  their  lad  remedy,  andoppofe 
the  birt  means  for  theirconviction.  U'hat  can  God  do  mote 
to  convince  a  man  that  JelusChrift  is  the  true  Melfiih,  than 
to  work  miracles  for  that  purpi-fe  ?  Now,  if  when  men  fee 
plain  niirdcks  nrouuht  ihey  will  fay  it  is  not  Go<l  that  works 
them,  but  thedevil:  asif  Satan  """'i' conlpire  agninA  him- 
felf,  and  feek  the  ruin  of  his  own  kinf^dom,  there  is  no  way 
left  to  convince  fiich  pcrfons,  but  they  mu(t  and  will  contin- 
ue in  their  oppolinon  to  truth,  to  their  iiveviiable  condem- 
nation. 

33  Either  make  the  tree  good,  and  his  fruit  good  ; 
or  ciCe  make  the  tree  corrupt,  and  his  fruit  corrupt : 
for  the  tree  is  known  by  his  fruit. 

Thefe  words  may  either  refer  to  the  Pharifees,  or  to 
Chrift  hiiiifelf.  If  to  the  Pharifees,  the  fenfe  is,  You  h)  — 
pocritical  Pharifees,  fhew  yourfelves  what  you  are  by  your 
■words  and  aftions,  even  as  the  fruit  (heweth  what  the  tree 
is.  if  they  refer  to  Chrift,  then  they  are  an  appeal  to  the 
Pharifees  themfelves,t()jndge  of  our  Saviour  and  his  doctrine 
by  the  miracles  which  he  wrought.  If  he  wrought  them 
by  the  devil,  his  woiks  would  be  as  bid  as  the  devil's,  but 
if  his  works  were  good,  they  muft  own  them  tobe  wrought 
by  the  po.ver  of  God.  The  exprefTJ  m  implies,  that  a  nun 
may  be  known  by  his  aclion":.  as  a  tree  m  ly  be  known  by  its 
fruit;  yet  not  by  a  (Ingle  action,  but  a  feries  of  actions  :  not 
by  a  particular  aft,  but  by  our  general  courfe. 

g.^  O  generation  of  vipers,  how  can  ye,  being  evil, 
fpeak  good  things  ?  For  out  of  the  abundance  of  the 
heart  the  mouth  fpeaketh. 

A's''' here,  i.  The  fervency  and  zeal  of  our  Saviour's  fpi 
rit,  in  the  conipellation  given  to  the  Pharifees  ;  he  calh 
them  a  gerteratton  of  vipers  ;  intimating,  that  they  were  a 
vcnemous  and  da  gcrous  fort  of  men.  Learn  hence,  'J  hat 
it  is  not  always  riiiling  and  indifcreet  zeal,  to  call  wicktd 
men  by  fuch  n.imes  as  their  lindeferves.  Ohfeive  farthtr. 
From  our  Saviour's  faying,  that  tui  'if  the  ahundanre  of  the 
heart  the  mouth  ffieakeih  ;  that  the  heart  is  the  fountain  bo:h 
of  words  and  a^  ons ;  according  as  the  heart  is,  fo  is  the 
current  of  men's  w  ords  and  aitions,  either  good  or  evil. 

35  A  good  man,  out  of  the  good  treafure  of  the  heart, 
brin-eth  forth  good  things  ;  and  an  evil  man,  out  of 
the  evil  treafure,  bringeth  forth  evil  things. 

Chfet'je  here,  A  double  treafure  difcovered  in  the  heart 
of  man.  i.  An  evil  treafure  of  fin  and  corruption,  both  na- 
tural and  acquired,  from  whence  proceed  evil  things — Now 
this  is  called  a  treajarc,  not  for  the  prtcioufnefs  of  it,  but 


for  the  aluindanre  of  if ;  a  litiJe  doth  not  rr.ikc  t  rreafurr; 
and  ..ho for  the  continuance  of  it ;'  though  it  be  perpetually 
overflowing  in  the  life,  yet  doth  the  heart  continue  fnl! ;  this 

trealiire  of  original  corrnptiDiiiii  man's  natureViay  be  dr'a  wu 
low  in  this  life,  by  (ancVfying  grace,  but  it  can  never  be 
drawn  dry.  2.  Here  is  a  ;»ood  treafure  of  grace  difcovered 
in  a  faiiaiflcd  and  renesved  man  ;  which  Ts  the  fource  am! 
fpring  from  svhence  ali  gracious  aftions  do  proceed  ami  flow. 
For  as  the  heart  of  man  by  nature  is  thefouniainfromwhcr.ee 
all  (ill  fprings,  fo  the  heart,  renewed  bv  grace,  isthefowrce 
and  fpring  from  whence  all  gracious  .-•iflions  do  proceed  and 
flow. 

36  But  I  fay  unto  you,  That  every  idle  word  that 
men  fii;dl  fpeak,  they  fliail  give  an  account  thereof  in 
the  day  of  judgment. 

I  fay  unto  you;  I,  that  have  alwavs  been  in  my  Father's 
bnfl,m,  and  fully  know  his  mind  ;  J,  that  amconHitutcd  Iud?e 
of  quick  and  dead,  and  underftand  the  rule  of  jiirf^rneiT  •  f 
even  1,  do  afl'ureyou,  that  every  word  that  has  po.;iBj,(ii'r- 
cy  to  promote  the  glory  of  God,  or  fome  way  ihefood  of 
others,  will  fall  under  cenfure  at  the  great  dav,  without  an 
intervening  repentance.  Note  here,  That  there  are  two 
forts  of  words  for  which  we  muft  be-  judg.  d  :  iinful  words, 
and  Idle  words.  Sinful  words  are  b!afphcRiou>  words,  cen- 
fcnous  words,  lying  and  flandering  v.  ords.  Jdle  words  are 
fuch  as  favour  nothmg  of  wil'dom  and  piety  ;  that  have  no 
tendency  to  make  men  either  wifer  or  better  :  How  light  fo- 
ever  men  make  of  their  words  now,  yet  in  God's  balance  a- 
nother  day,  they  will  befound  to  weigh  very  heavy.  What 
a  bi  idle  fhould  this  text  be  to  extravagant  tongues  !  fee 
Col.  \v,(>.Letyrjurfpeech  he  always  fcajoned -.Sith  fait ,  that  is. 
with  wifdom,  &:c.  for  our  words  may  mifchief  ot'ncrs  a  long 
time  after  they  are  fpoken  ;  how  many  years  may  a  frothy 
or  filthy  word,  a  profane  fcofF.  an  atheiftical  jrft.ftick  in  the 
minds  of  thrm  that  hear  it,  after  the  tongue  that  fpike  it  is 
dead  I  A  word  fpoken  is  phyficaliy  tranfient,  but  morally  per- 
manent. 

37  For  by  thy  words  thou  fhait  be  juftificd,  and 
by  thy  words  thou  fhait  be  condemned. 

Ci/>ru?  here,  The  argument  which  our  Saviour  ufes  to 
move  us  to  w.itchfiilnefs  over  our  vords  ;  By  r,ur  'jiorus  ws 
/h.illbcjulnfi,d;  not  meritorioufly  ,  butdrclaraiively  :  Good 
woid:.  declare  goodnefs  inourlilves,  and  we  (hallbe  ded.ir- 
ed  good  to  others  by  oar  words,  if  our  wordsand  acli.ins  do 
correfpond  and  agree  wiili  one  another.  Dcuih  and  I  Jc  are 
in  the  prjjer  of  th<- tongue  ;  that  is,  according  to  the  right  or 
wrong  ofing  of  the  tongue,  we  may  jud^e  a'nd  g  ther  whe- 
ther  men  are  dead  or  alive  as  to  God  ;  and  bound  for  hea- 
ven or  htll  Doubtlelsjull:fic.uion  or  condemnation  will 
p.-ifsui)on  menatilie  day  of  judgment,  according  to  the  ftate 
of  the  perlbn.  and  frame  of  the  heart  ;  now  our  words  will 
juflify  or  condemn  us  in  that  day  asevideiicc  of  the  ftate  and 
ir^ne  of  the  foul.  We  ufi;  to  l.iy,  fuch  witnefTcs  hangeda 
man  ;  that  is,  the  evidence  ihey  gave,  caft  and  condemned 
him.  O  think  of  this  ferionfly  ;  if  words  evidence  the  ftate 
of  thy  foul,  v.hit  an  hell  (h  iiate  muit  thy  foul  be  in,  who 
baft  inured  tliy!elf  to  the  language  of  hell,  tociaihj  andcurf- 
es ;  fins  whereby  the  devil  cheats  men  moretba.-iby  any  fins 

Cj  wliat 


St.     M  a  T  T  H  E  W. 


I^MAF.     XUI, 


whatfoever!   They   are  tlamntil  for  them,  yet  get  nothing 
hy  tlifnij  n.;iihcr  prollc  nor  plcalure. 

;j3  9  Then  certain  of  the  fcribes  andof  the  Pha- 
rifecs  anfv/ered,  faying,  M;iller,  wc  would  fee  a  fi^n 
1  roin  thee.  39  But  he  anf^s'eied  and  faid  unto  them, 
An  evil  and  adulterous  -(eneration  feeketh  after  a  fun, 
lud  there  fhall  no  fi^n  be  given  to  it,  but  the  fign  of 
tiie  prophet  [onas.  40  For  as  Jonas  was  three  days 
and  thr^-'C  ni,;hts  in  the  whales  belly  :  fo  ftiall  the 
Son  ofmanbj  three  days  and  three  nights  in  the  heart 
ot  the  earth.  41  The  men  of  Nineveh  fhall  rife  up  in 
judijmtnc  with  this  generation,  and  fliall  condemn  it, 
becaufc  they  repcntedat  the  preaching  of  Jonas;  and 
behold,  a  greater  than  Jonas /5  here.  42  The  queen 
of  the  fouth  fhill  rife  up  in  the  judgment  with  this 
generation,  and  fhall  condemn  it:  forihe  came  from 
the  ullcrnjofl  parts  of  the  earth  tohear  the  wildom  of 
Solomon;    and  behold,   a  greater  than  Solomon  is 

Obfervfhere,  I.  The  requeft  which  the  Pharifees  make 
to  Chrift  ;  'Wiifler,  we  vjiuld  Jet  a  fi^n  from  thee.  But  had 
not  Chrill  llieweU  them  figns  enough  already  ?  What  were 
a\l  ihe  miracles  wrought  in  tlieir  fi^^ht,  but  convincing  (igns 
that  he  was  the  true  MelTias  ?  But  infid'"lity  mixed  vviih  ob- 
ftinacy,  is  never  fatisfied.  2.  Our  saviour's  nnlwer  to 
the  Pharilees  reqweft  :  He  tclh  them  that  they  Ihould  \\i\e. 
oi;e  lign  more,  to  wit,  that  of  hisrefurreftion  from  the  dead: 
For  us  Jouas  lay  buried  three  days  in  thi  vjhalc's  htlty,  and 
was  then  wonderfully  reftored,  fo  fhould  (and  did)  our  Sa- 
viour continue  in  the  grave  part  of  tliree  natural  days,  and 
then  rile  again.  3.  Hosv  Chrill  declares  the  inexcufabk— 
nefi  of  their  ftaie,  who  would  hot  be  convinced,  by  the 
former  miracles  he  hid  wrought,  that  lie  was  the  true  mef- 
liah  ;  nor  yet  be  brought  to  believe  in  him  by  his  laft  lign 
orniiraileofhisrelnrreclion.  The  Ninevites  fhall  condemn 
t!ij  Pharilees:  They  repented  at  the  preaching  of  Jonas  ;  but 
thelo  would  not  be  convinced  by  the  preaching  and  miracles 
ofjefus.  Thj  queen  cf  Sheha, -who  aljo  came  from  the  fouth 
t}  hear  and  admire  the  'rjifd<-jTH  of  Solomon,  Jhallrife  up  injudg- 
r,iint  ag;iinft  thofe  that  reject  Chrift,  who  is  the  wifdom  of 
th  J  Father;  .ind  the  doctrine  delivered  by  him,  which  was 
tlie  power  of  God,  and  t!ie  wifdom  of  God.  Learn,  That 
th-'  (ins  of  infidelity  andimpenitency  are  exceedingly  height- 
tned,  and  their  guilt  aggravated,  from  the  means  afforded 
by  Cod  to  bring  a  people  to  faith  and  obedience.  The  fin 
of  t!ie  Pharifees,  hi  rejefling  Chrift's  miradesand  miniftry, 
was  hy  far  greater  than  that  of  tlie  Ninevites,  had  they  re- 
jfded  Jonas's  mefljge  and  miniftry  fent  hy  God  amongll 
them. 

43  When  the  unclean  fpirit  is  gone  out  of  a  man, 
he  walkctli  tlirou^h  dry  places,  feeking reft,  and  'ind- 
«:th  none.  4  {  Then  he  (aith,  I  %vill  return  into  my 
Iioufc  from  whence  I  came  out ;  and  when  he  is  come, 
h-'  findeth  ?i  empty,  fwept,  and  garniflied.  45  Then 
^oeth  he,  and  takcth  with  himfelf  fcven  other  fpirits 


more  wicked  than  himfelf,  and  they  enter  in  and 
dwell  there  :  and  the  lad  llatt;  of  that  man  is  worfe 
than  the  firfl.  Even  fo  Ihall  it  be  alio  unto  this  wick- 
ed generation. 

The  defign  and  fcope  of  this  pnral.le  is  to  (hew,  that  the 
Pharilees  by  rej.'ding  the  gofpel,  and  refuting  to  belivc  in 
Chritt,  were  in  a  feven-fold  worfe  condition  than  if  the  gol- 
pel  had  never  been  preached  to  them,  and  a  Saviour  hadnc 
ver  come  among  thetn  ;  becaufe,  by  ourSuviour's  miniftry, 
Satan  was  in  fome  fort  cart  oui  ;  but  f.  riejcdlnig  Chnltand 
his  grace,  Satan  had  got  a  feven-fold  (tronger  pofftifion  of 
them  now  than  before.  From  this  parable  learn,  1.  That 
Satan  is  an  iniclean  fpirit ;  he  has  loft  his  original  purity, 
hishcly  nature,  in  which  he  was  created,  and  is  become  u— 
niver'ally  ftithy  in  himfelf;  no  means  being  ;dlowed  him  by 
God  for  purgmgofhi'.nuUiy  and  unclean  nature.  lSJ..y,hc 
is  a  perfed:  enemy  to  holinefs,  >t»ajigning  all  that  love  it  and 
would  promote  it.  2.  That  Satan  K,  reftlefs  and  unquiet 
fpint ;  being  caft  out  of  heaven,  he  can^^eft  no  where  : 
when  he  is  either  gone  out  of  a  man  throiiyh  pohcy,  or  caft 
out  of  a  man  by  power,  he  has  no  content  or  fatUfaclion, 
until  he  retnrns  into  a  filthy  heart,  v  here  he  delightj  to  be 
as  the  fuine  in  miry  places.  3.  That  wicked  and  profane 
finners  liavcthis  unclean  fp'nt  dwelling  in  thtm  :  their  hearrj 
are  Satan's  houfe  and  h.ibitations  ;  and  the  lull.- of  pride  and 
unbelief,  malice  and  revenge,  envy  and  h)pocrify ,  thefeare 
the  garnidiings  of  Satan's  houfe.  Man's  heart  was  God's 
houie  by  creation,  it  is  row  Satan's  by  uriirj>aiion  and  judi. 
eiary  tradition.  4.  'J  hat  Satan,  l>y  the  preaching  of  ihi  gof- 
pel,  may  feem  to  go  out  of  perlons,  and  they  become  fober 
and  civilized  ;  yet  he  may  remrn  to  his  old  habitation,  aKtl 
the  lajl  end  of  that  man  may  be  -worfe  than  the  beginning, 

46  f  While  he  yet  talked  to  the  people,  behold, 
his  mother  and  his  brethren  flood  without,  defiring 
to  fpeak  with  him.  47  Then  one  faid  unto  him.  Be- 
hold, thy  mother  and  thy  brethren  fland  without,  de- 
firing  to  fpeak  with  thee.  48  But  he  anfwered  and 
faid  unto  him  that  told  him,  Who  is  my  mother  ?  and 
who  are  my  brethren  ?  49  And  he  ft  retched  forth  his 
hand  toward  his  difciples,  and  faid,  Behold  my  mo- 
ther, and  my  brethren.  50  For  whofoever  fliall  do  the 
will  of  my  Father  which  is  in  heaven,  the  fame  is  my 
brother,  and  fifter,  and  mother. 

Cbfeiv  here,  i.  The  verity  of  Chrift's  human  nature: 
he  had  affinity  and  confanguinity  with  men,  perfon:  near  in 
blood  to  him,  called  his  brethren,  that  is,  his  coufin-gernians. 
2.  That  the  holy  Virgin  herfelf  was  not  wholly  free  from 
failings  and  infirmities  ;  for  here  fhe  does  uniin.ely  and  un- 
feaioiiably  interrupt  our  Saviour  when  he  was  preaching  to 
the  people,  and  employed  about  his  Father's  bufinefs.  3. 
That  Chri!  did  not  negleft  his  holy  inothir,  nor  difiegr.rd 
hi^>  near  rcbiions ;  only  fhewed  that  he  prefi  rred  his  Fa- 
ther's ff-ivice  bffore  them.  Learn,  4.  Ho.v  dear  btlievrrs 
are  to  Jefus  Chrift  ;  he  prefers  his  fpiri'u  I  kindn  d  before 
his  natural.  Alliance  in  faiih,  a"d  f[):ri:ual  rrl.itioii  Ui  Chrift, 
ii  much  nearer  and  ueanr  than  alliance  by  blood  :   to  hear 

Chrift 


Chap.  xiii. 


St.     M  A  T  T  H  £  W. 


US 


Chrift  in  the  heirr,  is  much  better  than  to  hear  him  in  tlie 
womb.  Bleflt'd  he  Goil,  this  grcateft privilege  is  iiotdenicLl 
to  us  even  now  :  though  fee  Ohrilt  we  cannot,  yei  |-.;ve  him 
we  iniy  :  his  bodily  prefence cannot  be  enjoyed  by  iis,  but 
his  fpiiituil  prefence  is  not  denied  us.  Though  Chrill  be 
not  ours,  in  houie,  in  arms,  in  affinity,  in  confanguinity.yct 
in  heart,  in  faith,  in  love,  in  fervicc,  he  is  or  may  be  ours. 
Verily,  fpiritu.il  regeneration  brings  men  into  a  more  hon- 
orable relation  to  Chnrt,  than  natural  generation  ever  did. 
WhrjpHvet  Jhcill  da  the  ivill  ofmyjather,  he  is  my  brother,  JiJ— 
ter,  and  mother. 


CHAP. 


XIII. 


THE  fame   day  went  Jefiis  out  of  the  houfe,  and 
fat  by  the  fea-fidc.   2  And  great  multitudes  wore 
gathered  together  unto  him,  fo  that  he  went  into  a 
fliip,  and  fat ;   and  the  whoJ'-  multitude  flood  on  the 
fhore.     3  And  he  fpakc  many  thin^^a  unto  them  in 
.parables,  faying,— 

The  foregoing  chapter  gaveu^  an  account  of  an  awaken- 
ling  fermon  preached  by  om-  Saviour  to  the  Pharifees.  In 
this  chapter  we  are  acquainted  with  the  continuance  of  his 
preaching  to  tlie  Huihitude  :  v\' litre  three  things  are  obftr- 
Vi!ble,  I.  Our  Lord's  afTiduiiy  and  unwearied  diligence  in 
preaching  of  the  gofpel  ;  for  this  fermon  was  made  the  fame 
<^ay  with  rhat  in  the  former  chapter,  ver.  i.  Tie  fame  d,iy 
V)tnt  Jifus  rut,  and  fat  hy  the  fea-fide.  A  good  pattern  for 
the  preacher*  of  the  gol'pel  to  follow.  How  a/lianied  may 
we  be  to  preach  once  a  week,  when  our  Lord  preached 
twice  a  day  !  2.  i  he  place  our  Lord  preached  in,  a  fhij) ; 
not  that  he  declined  the  temple  or  the  fynag<  gue,  when  he 
had  the  opportunity  :  Butin  the  wantof  theni,  C'hrilt  thought 
an  honle,  a  mountain,  a  fliip,  no  unmeet  place  to  preach 
in.  It  IS  not  the  plnce  that  fanftifies  the  ordinance,  but  the 
oidinance  that  (aniflifies  the  place.  3.  The  manner  of  our 
Lord'spreaching;  it  was  by  parables  and  finiilitudes :  which 
wasan  ancient  way  of  inftrinflion  amongthe  Jews,anda  ve~ 
ry  convincing  way;  at  once  j:orking  upon  wens  mind  me- 
mories, and  affeiftions;  making  the  mind  attentive,  the  me- 
mory retentive,  and  the  auditors  inqu  (itive  afrer  the  inter- 
pretation of  the  parable.  Some  are  of  opinion  that  our  Sa- 
viours parables  \<.  ere  fuitedtohishearersemplciyments,  fome 
of  whvim  being  hufbnndmen,  he  refemblcs  his  doftrine  to  feed 
fown  in  the  field  :  For  thus  he  fpeaks : 

— Behold  a  fower  went  forth  to  fov;-.  4  And  when 
he  fowed,  fotne  feeds  fell  by  the  way's  fide,  and  the 
fowls  came  and  devoured  them  up.  5  5ome  fell  up- 
on flony  places,  where  they  had  not  much  earth  :  and 
forthwith  they  fprung  up,  becatife  they  had  no  dcep- 
nefs  of  earth;  6  And.  when  the  fun  was  up,  they 
were  fcorched;  and  becanfe  they  had  no  root;  they 
withered  away.  7  And  fome  fell  amon,^  thorn.s,  and 
the  tho  ns  fprun.^  up,  and  choaked  them.  8  But  o- 
ther  fell  into  (;ood  ground,  and  brou,s;ht  forth  fruit, 
fome  an  hundred-fold,  fome  iixty-fo!d.  fome  t.hirty- 
fold.     9  Who  hatii  ears  to  hear,  let  him  hear. 

The  fcope  of  this  parable  is  to  flicw  that  there  are  four 


feveral  forts  of  hciirers  of  the  wcrd,  and  but  one  fort  onry 
th.tr  he.ir  to  a  faving  advantage  ;   alft)  10  fhew  us  the  canfe 
of  the  different  fiiccefs  of  the  word  prc.iclicd.    Here  'hfcrve, 
1.     The  fowcrs,  Chrift  .ind  hisapollies;    He  the  prime  and 
principal  fo.ver,  they  the  fecondary  .ind  fiibordinaie   '[eef\:~ 
men.     Chnft  foivs  his  osvn  field,    his  minftrrs  fow  his  field  ; 
he  fowshis  own  feed,    they  fow  his  feed.     Wo  unto  us   if 
we  fow  our  own  feed,  and  not  Chrill's.   2.  The  feed  fo.vn 
the  word  of  God.      Fabulous  legends,  and  unwritten  tradi: 
tions,  which  the  feedfnienof  thechurch  of  Romo  fow,  thefe 
arenotfeed,  butchaff:  or  their  ownfeed,  notChrift's.   Our 
Lord's  fie.'d  mufk  be  (osvn   with  his  ow  n  feed,  not  mixed 
grain.     Learrt,   i.   That  the  word  of  God  preached,  is  Ike 
feed  fown  in  the  furrows  of  the  field.     As  feed  hasa  frufti- 
fying  virtue  in  it,  by  which  it  increafesand  brings  forth  more 
of  its  o^  n  kind,  fo  has  the  word  of  God  a  qnickrn  inir  power, 
to  regenerate  and  make  alive  dead  fouls.    ^.   That'^the  feed 
of  the  word,  where  it  is  moll  plentifully  fo«n,  is  not  alike 
fruitful.     As  feed  doth  not  thrive  in  all  ground  alike,  fo  nei- 
ther doth   the   word  frudify  alike  in   the  hearts  of  men. 
There  is  a  difference,  both  from  the  nature  of  the  foil,  |bid 
from  the  influence  of  the  Spirit.  That  the  caufe  of  the  word's 
imfruitfulncfb  is  very  different,  and  not  the  fame  in  all :    in 
fome,  it  is  the  policy  of  Satan,  that  bird  of  prry,  vhich  fol- 
lows God's  plough,  andftealsaway  the  preciouv  feed.    Ino- 
thers,  it  is  a  hard  heart  of  unbelief :  Inothers  the  cares  ofthc 
world,  Ike  thorns,  choke  the  word,  overgrow  the  good  feed, 
draw  a  way  the  moifture  of  the  earth,  and  the  heat  of  the"  foil, 
and  hinder  the  influences  of  the  fun.     1  he  fsrgreater  part 
of  hearers  are  fruitlefs  and  unprofitable  hearers.      4.   That 
the  belt  ground  doth  not  bring  forth  fiiiit  alike:  fome  good 
ground  brings  forth  more,  and  fome  kfs;  Some  thirty,  /omc 
fixty,  and  fome  an  hundred  fold,.     In  Lke  mnnner,  a  peifon 
may  be  a  profitable  hearer  of  the  word,   althou2h  he  doth 
not  bring  forth  fogreat  a  proportiorrof  fruit  as  others,  pro- 
vided he  brings  forth  as  much  as  he  can. 

10  And  the  difciples  came,  and  faid  unto  him, 
Why  fpeakeft  thou  unto  them  in  parables .?  11  He 
anfwered  and  faid  unto  them.Becaufeit  is  given  un- 
to you  to  know  the  miflcries  of  the  kinj^dom  of  hea- 
ven, but  to  them  it  is  not  given. 

Here  we  have  the  difciples  qneftion,  and  our  Saviour's 
anfwer.  Tiieir  queflion  is.  Why Jpiak'ft  th-^u  to  the  per.pl^ 
in  parablfS,  v,  hich  they  do  not  underftand  ?  I'hey  cannot 
fee  the  loul  of  ihy  meaning,  through  the  body  of  thy  para- 
bles. Chrift  anfwers,  "  7o  ;om,  my  diiciples,  and  fucli  £5 
you  are,  who  love  the  truth,  and  delire  to  obey  it,  the  fpi- 
rit  gives  you  an  efFeflive,  operative,  and  cxpcrimentiil  know- 
ledge, not  barely  to  know  thcfe  things,  bu;  to  l)clieve  them, 
and  feel  the  pov/er  of  them,  in  and  upon  your  hearts  ;  but 
the  generality  of  hearers  do  content  themfches  u  iih  a  bare 
notional  knu\<  ledge  of  what  ihty  hear  j  a  i)aral;lv  therefore 
is  wfll  ei'ouiih  for  them."  Learn,  i.  T  hat  tlie  doftrino 
of  the  gol'pel  are  myderies.  !►  That  it  is  ;i  mitchlefs  an  1 
inv.ihiall  piiv;lpge,  practically  and  f.ivinj'.l/  to  underfland 
and  know  gofptl  inii'lerics.  3.  Th.it  this  [-rivihge  all  are 
not  fharcrs  ni,  nor  partr.kers  of,  but  oi.ly  thcfe  10  w  l-.om  it 
is  given  ;  Unto  y. 11  it  is giv<ii  to  hno'iV  the  n>.yj: erics  oj  th: 
ki'igdorn,  but  tt  them  it  ir  no/  f-iven. 

12  For  whofoevcr  hath,  to  him  fhall  be  given,  and 

bo 


54 


St.    M  a  T  T  H  E  VV. 


Chap. 


xm. 


he  fiwW  hav<?  mnr«  a'^u'iJ  in.:c ;  But  x/iiofocver 
haJhnot,  Irom  him  ihill  Uc  tak'ju  away  even  that  ho 
hath. 

Th.i:  ii,  whoroever  improves  the  tjie.iriires  of  c;race  re- 
ceived, lliiM  obt.'-in  farther  moafures  and  d-greesof  it  :  But 
/'ro»i  h'l'n  th.it  iIimK  nat  improve  what  he  \\m>  .ilrcady  reccx— 
ve<i,/h,ilJJ'i  tahn  a-jt  ly  that  \uhuh  lo  hinil'ehor  others  he 
fte^t.J  ti  !n-ji,  h\\  c>)mn)t>  .rifts  .ml  nior.<l  endowments, 
if.""-",  Tn  u  wliere  there  are  bejiinniu^-  of  true  \:!,rnce,  and 
arijrht and  wife  im-jrove mcntof  it.  Cod  wWX  mike  rich  addi- 
tions of  more  grace  to  the  prcfent  ftock  which  we  have  re- 
ceived. 

13  Therefore  fpeak  I  to  them  in  parables :  Lccaufc 
the/  (eein;j,  fee  not ;  and  hearin.^,  they  hear  not,  nei- 
ther do  they  iinderftand.  14  And  in  them  is  ful- 
fiUcd  the  prophecy  of  Ef-iias,  which  faith,  By  hearing 
yeihall  hear,  andlliall  not  underiland  ;  and  fcein^'ye 
(hall  fee,  and  liiall  not  perceive.  15  "For  this  people's 
h^rtis  waxed  grofs,  and  their  ears  are  dull  of  iiearinj, 
and  thiir  eyes  they  haveclofed;  left  at  any  lime  they 
iliould  fee  niih  tjjeir  eyes,  and  hear  with  their  ears, 
and  Ihould  underdand  with  their  heart,  and  Ihouid 
be  converted,  and  I  fhould  heal  them. 

Thefe  words  of  our  Wefled  Saviour,  aslconfe've,  have  a 
peculiar  reference  and  relaiion  to  the  Pharifees.  who  attend- 
ed upon  ChrilVs  miniihy,  not  with  an  honeft  fiiuplciiy  of 
mind,  to  he  inllrucled  hy  it,  bur  to  carp  and  cavil  at  it  Our 
Saviour  tells  them,  he  had  formerly  fpuk-n  thing'-  very  pi  liii- 
ly  and  clearly  to  them,  and  alfo  wrought  miracls  before 
them,  to  convince  ihem  of  the  divinity  of  his  ptrfm,  and  of 
the  verity  of  his  dodrine  :  But  they  would  not  believe  ei- 
ther his  perfon  or  his  doftrine  to  be  from  God:  and  there 
fore  hew  )u!d  now  fpeak  to  them  i  i  darkparabhs  ihat  they 
may  bejudiciallyblin  led;  they  finfnlly  fluit  their  ryes  agninft 
-the  cleareft  light,  and  faid  they  would  not  fee  and  now  Chrill 
clofes  theireyesjudicially,  and  f.iysthey  flull  not  fee.  Learn 
hence,  To  ackno*  ledge  the  divine  juftice,  w  hich  fpe.iks  dark 
ly  to  them  that  defpife  the  Irght :  ."-uih  «  ho  fee  and  yet  fee 
not,  they  flull  lee  the  fliell,  but  not  rhe  ktrnei ;  ihcy  fli..ll 
hear  the  parable,  but  not  underft  .nd  the  fpiritu..!  lerifeand 
meaning  of  ir.  When  wilful  blindnefs  of  mind  is  add.-  d  to 
ii3tur.ll  blindnefs,  it  is  a  jnfl  and  nghtfons  thng  with  God 

to  (uperad  judicial  blindnefs,  and  give  then)  obtVinaty  of  heart, 
his  curfe  unto  them. 

16  But  Llefled  are  your  eyes ;  for  they  fee  :  And 
your  cars  ;  for  they  hear.  17  For  verily  I  fay  unto 
you,  that  many  prophets  and  ri^iiteous  men  have  dc- 
lircd  to  fee  thofe  things  which  ye  fee,  and  have  not 
feen  than  ;  and  to  liear  thofc  thin^^s  which  yc  hear, 
•%  and  have  not  heard  than. 

Here  out;  Saviour  pronottnces  fuch  of  hisdifciples  and  fol- 
lowersbkfll'd,  who  receive  the  trnths  of  ilie  gofpi],  fofaras 
they  were  already  taught  them;  he  alfurcs  them  that  they 
Ihall  receive  farther  Ii^ht.  and  ftirther  meafures  offpiritual 
illummation  :      Ui,pJ  are  y.-^ur  eyes,  f'^r  th,v  fre.     Learn 


That  fu:li  as  hivp  re'pii-ed  the  leail  meafure;  of  fi;irituAl 
knowledge  and  I'lviii^  iiluminaiion,  and  do  impro\t  it,  arein 
a  h  i|i(y  .mil  bleiltd  cnnd;ti(m  ;  for  as  tluy  are  c.pableof 
farther  mt  afures  of  divine  knowledge,  fo  (hall  they  be  par. 
takers  of  them. 

J  8  1  Hear  ye  thert^fore  the  parable  of  the  fower. 
tg  When.iny  one  heareth  the  word  of  the  kin  'dom, 
and  underllandi-'th  it  not,  tiiL-n  cometh  tiie  wicked 
-one,  and  catchetli  away  tiiat  \vhich  was  fown  in  his 
heart  ;  this  is  he  which  recciveth  feed  by  the  way  fide. 
20  But  iie  that  receivcth  tlie  feed  into  flony  places, 
die  fame  is  he  that  heareth  the  word,  and  anon  with 
joyrcceivethit;  21  Yet  hath  henot  rootin  himfelf, 
butUurethfora  while:  for  when  tribulation  or per- 
fecution  arifeth  Wcaule  of  the  word,  by  and  by  he  is 
offended.  22  He  alfo  that  roceiveth  feed  amon.r  the 
thorns  is  he  that  heareth  the>.Qrd  ;  and  the  care  of 
this  world,  and  the  deceittulnefs  of<iches  choke  the 
word,  and  he  bccometh  unfruitful.  23  jjut  he  that 
receivcth  feed  into  the  good  ground,  is  he  that  heareth 
thj  word,  and  underflandeth  it;  which  alio  beareth 
fruit,  and  brin^eth  forth  fome  an  hundred-fold,  fome 
fixty,  fome  thirty. 

As  if  our  Lord  had  faid,  "Yotj,  my  difciples,  who  arc  not 
fatisfied  with  a  found  of  words,  I  will  explain  toyouthe  fenfc 
and  hgnificanon  of  this, parable  :  The  fcope  of  which  is,  fo 
fiiew  tne  d:ff.-rent  cffeas  which  the  wird  of  God  has  upon 
men'i  hearts  and  the  re.nfcm  of  that  difference.  The  feedii 
iheword,  the/owfr  is  the  preacher,  the  foiln  the  heart  and 
the  /01.I  of  man."  Now  our  Saviour  aflures  us,  that  the 
hearts  of  lome  hearers,  are  lilt  hlnh-jtay  griurd,  in  which 
the  feed  is  not  covered  with  the  harrow  of  me^litation  ;  o- 
thers  are  \\]se  fhjny  o round,  in  which  the  word  has  nt>  n'ot ; 
no  root  in  their  undtrftandings.  memoiies.  confcience,  wiJl* 
or  affeftions  :  But  ihty  are  offended,  either  at  the  depth  and 
profcmndnefs  of  the  word,  or  at  the  fanftiiy  and  ftridncls  of 
it.orattheplainnefsand  (impliciiy  of  it.  Again,  fome  hear- 
ers our  Lord  compares  to  thorny  ground.  J  horns  are  co- 
vetous delires,  which  choke  the  go-d  feed,  fhadow  the  blade 
when  fpiung  up,  keep  olf  the  mautnces  of  the  fun,  and  draw 
away  the  fatnefs  of  the  foil  from  ihe  feed.  All  thefe  (ff'cds 
have  thorns  in  and  among  the  feed.  And  the  like  efFi  ds 
have  worldly  affedions  and  covetous  defires  in  the  heart  of 
man,  rendering  the  word  unfruitful  and  unprofitable.  But 
the  good  Chriltiaii  hears  the  word  atientiveiy,  keeps  it  re- 
tentivcly,  believes  it  (ledf.iflly,  applies  it  pa:  ticul.irly,  prac- 
tifes  it  univerf..!Iy,  .ind  brings  fjrth  fruit  luiih  patience  and 
fff.ve' ance  ;  friuit  that  will  redound  to  his  aciount,  in  the 
-great  day  ofaccou:it.  L-arn,  i.  ihjt  no  hearers  are  in 
ChnU's  account  good  hearers  of  the  word,  but  Inch  as  bring 
forth  the  fruits  of  an  holy,  humble,  and  pcacea'ole  convci^ 
iation.  2.  That  a  perfon  may  be  a  good  hearer  of  the  word, 
if  he  brings  forth  the  bell  fruit  he  can,  though  it  be  not  in 
fo  great  a  proportion  as  others  do  :  An  fome^round  brings 
forth  thirty,  fome  fi.xty,  and  fome  an  hundred  fold  :  In  like 
manner  do  all  the  lincere  he.irers  of  the  word,  they  all  bring 
forth  fruit,  though  not  all  alike  ;  all  in  fincerity  and  reality, 
though  not  all  to  the  fame  degree,  and  none  to  perftctitm. 


Ck.ip.   xiit. 


St.     M  a  T  T  If  E  W. 


Ot/tr-jf  Iiflly,  Satan  is  herr  compared  ro  the  fowls  of  the  air 
V  hich  pick  up  i]y  fred  beiore  it  t.kcsai  y  root  in  the  earth. 
The  iJevil  ib  very  ji'-iloiis  of  the  liiccf-fs  of  ihe  word,  and 
therefore  l-ilioiirs  ;ill  he.c.in  to  deftri  y  the  word  In  fore  it 
coinci!  i-o  oper.ite  upon  the  h"art ;  u  huh  he  doth  foinrtimes 
by  tRe  cares  of  tlie  uorld^  fometimes  by  vain  companions, 
who  prove  mere  quench  coals  unto  earlv  convi(flions ;  if  he 
can  Ileal  away  the  word,  or  chuke  it,  he  has  his  defire  and 
defign. 

24  f  Another  parable  put  he  forth  unta  them, 
fayin,^,  The  kingdom  of  heaven  is  likened  unto  a  man 
whicli  fowed  ^ood  feed  in  his  field  :  25  But  while 
men  flept,  his  enemy  cameand  fowed  tares  among  the 
wlieat,  and  went  !iis  way.  26But  when  the  bladewas 
fpriing  up,  and  broui^ht  forth  fruit,  then  appeared 
the  tares  alio.  27  So  the  fer\'anf*  "f  the  houfeholder 
cameand  faid  unto  him.  S".  didft  thou  not  fow  good 
f«ed  in  thy  field  ?  from  whence  then  hath  it  tares  ?  28 
He  laid  unto  them,  An  enemy  hath  done  Jthis.  The 
ftrvants  faid  unto  him,  Wilt  thou  then  that  we  go  and 
gather  them  up  ;  29  But  he  faid,  Nay  ;  left  while 
ye  gather  up  the  tares,  ye  root  up  alfo  the  wheat  with 
them.  30  Let  both  grow  together  until  the  harvefl  : 
and  in  the  time  of  har\'cn;,  I  will  fay  to  the  reapers, 
Gather  ye  to  ;ethcr  firft  the  tares,  and  bind  them  in 
bundles  to  burn  them  ;  but  gather  the  wheat  into  my 
barn,. 

The  defign  and  fcopc  of  this  parable  is,  to  fhew  that  there 
is  no  expedtation  of  univerlal  purity  in  th"  church  of  God  m 
this  hfe  ;  but  as  the  tares  and  wheat  f^row  together  in  the 
lame  field,  To  Inpocrites  atid  fmcere  chriftians  are  ami  will 
be  intermixed  in  the  faix  church,  and  can  hardly  be  dil— 
ccrned  one  from  the  other.  £t.  Jeroni  oriferves.  That  in 
the  eaflein  countries,  the  taies  and  the  wheat  were  fo  l.ke 
one  another,  wh.lftthey  were  in  the  bUde,  that  tiitre  was 
noknowinj»  them  afunder.  Learn  i.  ']  hat  in  the  outward 
and  vifible  church,  there  ever  has  been,  and  will  be  a  mix- 
ture of  good  and  bad,  of  faints  and  (inner' ,  cfliypocrites  and 
fiiiccre  cV[v\(^-:a\s,  [ur.'.il  the  {iay  of  judgment.  2.  i  hat  in 
that  day  Chrift  will  make  a  thorough  and  pci  feft  reparation, 
and  divide  the  tares  from  the  wheat ;  that  is,  tlie  rigbtei'Us 
from  the  wicked.  3,  That  in  the  mean  time,  none  ought  to 
be  lo  offended  at  this  mixture  in  the  church,  as  loTcpn— 
rate  from  church-communion  on  that  account:  until  the 
hirveft.it  is  not  to  be  expected,  that  the  tares  and  the  wheat 
fhouldlie  perftftlv  feparated  — Yet  rMferve,£,.  That  though 
the  tai^'es  are  forbidden  to  be  pluked  up  when  Town,  yet  it 
is  tlie  church's  duty,  all  Ihe  can,  to  hinder  their  fowing. 
Though  wemuflnot  roi't  the  wicked  up,  yet  we  mcft  pre- 
vent the  rooting  of  wickedneff  all  we  can.  Our  Saviour, 
that  forbad  to  pluck  up  the  tares,  did  rot  forbid  to  hinder 
their  fowing.  Hate  here,  how  vain  is  the  coUeftion  of  the 
Erallians  from  hence,  that  the  wicked  are  not  to  be  cut  off 
by  excommunication  from. the  communion  of  the  church; 
nor  doth  this  text  prove,  that  the  magiilrates  may  not  cut 
off  evil  doers,  feeing  thi«  was  not  fpcken  to  them,  but  to 
the  lainiflers  of  the  church. 


31  1  .Another  parable  put  he  foitii  unto  thtm,  fly- 
ing, The  kingdom  of  heaven  is  likened  to  a  >;r.iin  of 
muftard  feed,  which  a  man  look  and  fowed  in  his 
field.  32  Which  indeed  ii  the  h-aft  of  all  feeds  :  but 
wlien  it  is  grown  it  is  the  greateft  among  herbs,  and 
becometh  a  tree  ;  fothat  the  birds  of  the  air  come  ynd 
lodge  in  the  brandies  thereof.  33  I  Another  para- 
ble fpake  he  unto  them  ;  the  kingdom  of  heaven  is 
like  unto  leaven,  which  a  woman  took  and  hid  in  three 
meafures  of  meal,  till  the  whole  was  leavened,  3.^ 
All  thefe  things  fpake  Jefus  unto  the  multitude  in  pa- 
rables ;  and  without  a  parable  fpake  he  not  unto  them; 
35  That  it  might  be  fulfilled  which  was  fpokcn  by 
the  prophet.,  faying,  I  will  open  my  mouth  in  parable."; 
I  will  utter  things  which  have  been  kept  fecret  from 
the  foundation  of  the  world. 

Our  Saviour's  delign  in  this  parabit  is,  to  fiiew  how 
the  gofptl,  from  fmall  and  little,  from  unlikely  and  coti- 
teraptible  beginnings,  fhall  fpread  and  increale,  fruiSify  and 
grow  up;  like  as  a  nudtard  feed,  one  of  the  fmallcft  of. 
grains,  grows  up  to  a  confiderabie  tallnefs;  and  as  a  little 
leaven  lurni  a  great  heap  of  meal  into  its  own  nature  ;  fo 
the  gofpel  fhall  ipread  and  increafe,  nations  and  countries 
becoming  chriflians.  Learn,  'I  hat  how  fmall  beginning  fo- 
ever  the  gofpel  had  in  its  firlt  plantation,  yet  by  the  frufti- 
fying  bk fling  of  Cod  it  has  haduind  fliall  have  a  wonderful 
increufe.. 

36  Then  Jefus  fent  the  multitude  awaj',  and  went 
into  the  houfe :  and  his  difciples  came  unto  him,  fay- 
ing. Declare  unto  us  the  parable  of  the  tares  of  the 
field.  37  He  anfwered  and  faid  unto  them.  He  that 
loweth  the  good  feed,  is  the  Son  of  man ;  38  The  field 
is  the  world ;  the  good  feed  arc  the  children  of  the 
kingdom,  but  the  tares  are  the  children  of  the  wicked 
one;  39  The  enemy  that  lowed  them  is  the  devil; 
tha  harvefl  is  the  end  of  the  world;  and  the  reapers 
arethe  angels.  40  A.-; therefore  tlie  tares  are  gatiicrcd 
and  burned  in  the  fire,  fo  fhall  it  be  in  the  end  of  this 
world.  41  The  5on  of  man  fhall  fend  fortli  his  an- 
gels, and  they  fliail  gather  out  of  hiskingdom  all  things 
that  offend,  and  them  which  do  iniquity  ;  42Andh'j 
fhall  call  them  into  a  furnace  of  fiie:.  there  Ihall  be 
wailingandgnnfliing  of  teeth.  43  Then  fliall  the  righ- 
teous Lhine  forth  as  the  fun  in  the  kingdom  of  their 
Father.     Who  hath  ears  to  hear,  let  luin  hear. 

The  parable  of  tlie  tares  of  the  field,  Chrift  is  pleafett  to 
explain  ii; his  difciples  after  thiimanner.  The  ccrfonfow. 
ing  got  d  feed  was.  li'n>ftlf,  the  Son  rf  man  ;  who  tfrll  plant- 
ed tlie  gf'Ipel  :  the  field  in  which  the  fec»i  was  fown  v.aiihe 
world  :  that  is,  the  church  in  the  world  :  the  {^ood  feed.f.M- 
cd.  The  cnUft'ien  of  the  kingdom,  are  f-iicere  chriftians:  the 
ttiref,  c.lled,  7he  children  cfthe  wicked  one,  are  profane  Tin- 
ners, and  un found  hypocrites:  the  enemy  is  the  devil,  the 
burvifi  jsihetad  of  tiie  wor'.J,and  the  ennli  are  the  reap- 
ers . 


56' 


St.     M  a  T  T  H  E  W. 


Chap.  xm. 


ens.  Uirn,- 1.  Tint  the  mixture  of  the  tares  and  the  wheat, 
of  the  righteous  aiiu  ths  wukcd,  mull  ;'.iid  ihall  rcniam  in  the 
church  unto  the  end  of  the  world  2.  I  hjt  in  the  end  of 
the  world  t!ie  ;ingc!i  (hall  perform  the  work  of  fcparacion, 
gathering  the  righteous  from  among  the  wi.ked  ;  when  e- 
very  one's  harvelt  fliall  be  accorJini^  to  his  fruit  ;  The  ngh- 
t^-aufjhining  in  <i>e  kingdom  of  tht  ir  Father,  the  wicked  caji  in- 
to a  furnace  cf fire. 

41  5  Ajain,  the  kingdom  of  heaven  is  like  unto 
treal'urc  hid  in  a  field ;  which  when  a  man  hath  found, 
he  hideth,  and  for  joy  thereof,  gocth  and  fclleth  all 
that  he  hath,  andbuyeththe  field.  45  1  Ai^ain,  the 
kingdom  of  heaven  is  like  unto  a  merchant,  feeking 
goodly  pearls :  46  Who  when  he  had  found  one  pearl 
of  great  price,  he  went  and  fold  all  that  he  had,  and 
boiij;htit. 

By  the  ticafurc  hid  in  the  fieliJ,  and  the  pearl  of  great 
price  are  underftood,  Chrifl,  the  grace  ofthegofpel,  and  the 
\/ay  to  life  and  falvation  therein  difcovered  :  he  that  is 
thoroughly  convinced  of  the  worth  and  excellency  ofChrift's 
grace,  will  p4rt  with  all  that  he  has  to  purchafe  and  obtain 
it.  Learn,  1  hatthefinner  who  will  haveinterL-fl  in  Chrifl, 
and  a  part  in  gofpel  grace,  muit  part  with  all  that  he  has  to 
purchafe  and  obtain  them,  even  with  his  goods  and  lands, 
with  his  wife  and  children  ;  for  Chri(t  and  his  grace  are  a 
real  good,  a  fiibft.mtial  good,  a  durable  good  ;  he  outbids 
all  the  offers  that  the  world  can  make,  and  therefore  it  is 
our  widlom  to  part  with  all  for  him,  and  efpecially  our  fins 
dearer  to  us  than  all  the  reft. 

47  H  Again,  the  kingdom  of  heaven  is  like  unto  a 
net  that  was  caft  into  the  fea,  and  gathered  of  every 
kind  :  48  Which  when  it  was  full,  they  drew  to  fhore, 
and  fat  down,  and  gathered  the  good  into  vefTels,  but 
caft  the  bad  away.  49  So  Ihall  it  be  at  the  end  of  the 
world  :  the  angels  ihall  come  forth,  and  fever  the 
wicked  from  among  the  juft,  50  And  Ihall  caft  them 
into  the  furnace  of  fire,  there  Ihali  be  wailing  and 
gnafliing  of  teeth. 

The  defign  and  fcope  of  this  parable  alfo  is  to  fet  forth 
the  ftate  of  the  gofpel-church,  which  is  1  ke  a  floor,  where 
chaff  is  mixed  with  wheat  ;  a  field,  where  tares  are  mixed 
with  good  corn  ;  a  net,  where  bad  fidies  are  involved  with 
the  good.  As  the  wheat  mull  not  be  removed  out  of  the 
floor  before  the  time  of  winnowing  ;  nor  the  tares  arega- 
theridout  i.f  the  field  before  the  tune  of  reaping;  nor  the 
good  filhes  break  through  the  net,  to  get  from  the  bad,  be 
Jore  the  time  of  reparation  ;  fo  niuft  not  chriftians  forfake  a 
church's  communion,  becaufc  ot  the  prefcnt  mixture  of  good 
and  bad  in  the  church.  For  a  mixed  communion,  in  the 
church,  and  the'good  chrillianscommunicatingwith  the  bad, 
doth  neither  defile  the  ordinances  of  Chrift,  nor  pollute  thole 
that  fincerely  join  in  them. 

51  Jefus  faith  unto  them,  Have  ye  underftood  all 
thefe  thint^s  ?  They  fay  unto  him.  Yea,  Lord.  52 
Then  faid  he  unto  them.  Therefore  every  fcribe  which 
is  inflruftcd  unto  the  kingdom  of  heaven,  is  like  un- 


to a  man  that  is  an  houfcholder,  which  bringeth  forth 
out  of  his  trcalure  things  new  and  old. 


Okrerve  here,  i. 
gofpel  miiiifttrs  -, 


The  title  vhich  our  Saviour  puts  upon 
they  arc  houlehold-Ilewards.  2.  He 
points  out  the  office  of  thofe  llewardi  ;  and  that  is,  to  pro- 
vide for  tht.-  houfehold  both  with  plenty  and  variety.  He 
ttiuft  bring  forth  Out  of  his  treafure  in  plenty  ;  and  things  ne-M 
and  old  for  their  variety.  There  are  two  efleniial  qualifi. 
cations  in  a  fteward,  faithfulnefs  and  prudence  :  he  mull  be 
honefl  and  faithful,  in  bringing  out  cf  hisown  treafure,  not 
another's;  and  he  nuill  be  prudent,  in  bringing  things  new 
as  well  as  old  ;  not  new  truths  \n  a  new  dreJi  ;  lelt  the 
houfehold  by  always  feeding  upon  the  fame  diih,  do  naufe- 
ate  it,  inftead  of  being-nourilhed  by  it. 

53  1  Anditcame  to  pafs,  that  when  Jefus  had  fin- 
iflied  thefe  parables,  he  departed  thence.  54  And 
when  he  was  come  into  lii«  own  country,  he  taught 
them  in  their  fynagogue,  infon»wch  that  they  were  a- 
ftonifhed,  and  faid.  Whence  hath  tkis  man  this  wif- 
dcrm  and  thefe  mighty  works  ?  55  Is  not  this  thecar- 
penters  fon  ?  Is  not  his  mother  called  Mary  ?  and  his 
brethren,  James,  and  Jofes,  and  Simon,  and  Judas? 
56  And  his  fifters,  are  they  not  all  with  us  ?  whence 
then  hath  this  man  all  thefe  things  .'  57  And  they 
were  offended  in  him.— 

Ohferve  here,  I.  Chrift's  tender  and  compafTionate  regard 
to  his  own  countrymen,  the  people  of  GaliUe  and  Naza- 
reth ;  he  preach 'd  to  them  in  their  fynagogue.  2.  The  ef- 
feci  which  his  doftrine  had  upon  them  ;  They  -were  eftrinijh- 
ed  at  it,  but  not  converted  by  it ;  th'y  admire,  bur  did  not 
believe.  3.  1  he  caufe  of  their  rt-je<fling  Chrift's  miniftry, 
was  the  meannffs  of  his.  perfon,  ihe  tontemptiblenelsof  his 
outward  tondi  ion,  the  poverty  of  his  relations  :  Is  not  thit 
the  carptnt-'r's  /on  '  Mark  vi.  3.  he  i;  called  the  O'rpentert 
whence  the  fathers  conclude,  that  cur  Saviour,  during 
the  time  of  his  obiciire  privacy,  wrought  at  the  trade  of  Jo- 
feph  his  repu'ed  father  ;  and  Joltm  Martyr  fays  he  made 
ploughs  and  yokes.  Sure  we  are,  our  Lord  fpent  no  time 
in  idlenefs,  though  we  are  nor  certain  how  he  employed  his 
time  before  he  entered  upon  his  public  minifti^,.  Note,  That 
the  poverty  and  meannefs  of  Chrift's  condition  was  that 
which  multituJcs  ftumMed  at ;  and  which  kept  many,  yea 
moll,  from  believing  on  him.  Nione  but  a  fpiritual  eye  can  , 
difcern  beauty  in  an  humble  Saviour  :  //  n7t  thit  the  fon  of 
the  carpenter  ?  2. That  it  is  no  impediment  to,  nor  hindnnce 
of  our  faith,  that  we  never  law  Chrift's  perlon  in  the  flefh, 
nor  knew  his  parentage  and  eHucation  ;  for  here  are  his  own 
countrymen,  who  d.nty  faw  hi  perfon.  hiard  hii  doftrine, 
and  were  ^^itneffes  of  his  holy  ronverfation,  ytt  inftead  of' 
believing  in  him  they  were  offended  at  him. 

— But  Jefus  faid  unto  them,  A  prophet  is  not  with- 
out honour  fave  in  his  own  country,  and  in  his  own 
houfe. 

Our  Saviour  tells  them,  he  doth  not  wonder  that  fo  many 
of  his  own  countrymen,  to  whom  he  had  been  Gi  familiarly 
known,  did  delpife  his  perfon  and  rejefthisdoccriie  ;  for  a 
prophet  generally  has   leaft  eftcem  where   he  has  been 

brought 


Chap.  xiv. 


St.    M  a  T  T  H  E  W. 


57 


brought  up;  becnufif  perhaps  the  follies  of  hi*  cMldhoofl,  and 
indecencies  of  his  youth,  are  remembered  and  reported  to  his 
difparagement.  Ltani,  t.  That  there  is  a  real  tribute  of  hon- 
our due  and  payable  to  cveryprophct  or  faithful  minifterofjc- 
fiiE  Chrift.  2.  That  the  miniilers  of  Chrid,  for  the  moft  part, 
have  lead  honour  from  their  own  countrymen,  to  wliom  they 
nre  bed  known.  3.  That  althoiiqli  it  be  fo,  yet  this  may  not 
be  through  their  own  fault,  for  Chrifl  was  fo  amongft  his. 

58  And  he  did  not  many  mighty  works  there,  bc- 
Caufe  of  their  unbelief. 


Ohfcrve  hcic,  I.  The  perfon  that  put  the  ho'y  p.  ntift  Ui 
death;  it  was  Herod,  it  was  Herod  the  kinj;,  it  xvrs  Herod 
that  invited  John  to  preach  .it  co^irt,  and  heard  him  gladiv. 
r.  It  was  Herod  Aniipar,  fon  to  that  Herod  who  fouoht 
Child's  lite,  chap.  ii.  Cruelty  runs  in  a  blood.  Herod,  The 
niurdcier  ot  John,  who  wasthc  forerunncrof  Chrift,  dcfcend- 
ed  from  that  Herod  who  would  have  murdered  Chrid  hi.Tifclf. 
2.  It  was  Herod  the  king,  Sad!  that  princes,  who  diould  al- 
ways be  nurfing  fathers  to,  ftioiild  at  any  rime  be  the  bloody 
butchers  of,  the  prophets  of  God.  3.   It  was  Herod  that  heard 


John  gladly  ;  John  took  the  ear  and  the  heart  of  Herod,  ar.d 
1  his  Im  not  only  locks  up  the  heartofalinncr,butalfobinds     Herod  binds  the  hands  and  feet  of  John.     O  how  incondant  i' 

np  the  hands  of  a  Saviour.     Unbeliefobd:  tidied  Chrid's  nii-     11       ..  ,      ^,    .       .  ^, 

raculous  works  when  on  earth,  and  it  obdrufts  his  gracious 
works  now  in  heaven.     Ah!  curfed  unbelief!  which  flints 


--  >i'p. 
O  (Inner,  thy  heart,  and  flints  out  thy  Saviour,  and  will  eftl-c- 
tually  fliut  thee  out  of  heaven,  and  not  only  pnxuire  thee  dam- 
nation, but  no  damnation  like  it !  Murk  xvi.  16.  Chrid  was 
unable,  becaufe  they  were  unwilling ;  his  imjpotency  was  oc- 
Cafioned  by  their  infidelity  ;  he  did  not,  becaufe  he  would  not; 
And  that  fie  %voiild  not  proceeded  froma  defe<3  in  their  faith, 
rot  from  any  deficiency  in  Chrids  power:  Their  unbelief 
bound  his  hands,  and  hindered  the  execution  of  his  power. 

GAAP.        XIV. 

The  former  fart  of  this  chapter  gives  us  an  account  of  the  death  cf 
John  the  Baptifi,  together  ivith  the  occnfion  of  it,  which  was  his 
plain  and  faithful  reproving  of  Herod,  for  theuncleanncfshe  liv- 
ed in. 

AT  that  time  Herod  the  Tetrach  heard  of  the  fame 
of  Jefus,  2  And  faid  unto  his  fervants,  This  is 
John  theBaptift:  he  is  rifen  from  the  dead,  and 
therefore  mighty  works  do  fhew  forth  themfelves  in 
him. 

Ohferve  here,  r.  How  flrange  it  was  that  Herod  fliould  not 
hear  the  fame  of  Jefus  till  now  ;  all  the  country  and  adjoining 
regions  had  rung  of  his  fame,  only  Herod's  court  hears  nothing 
Miferable  is  that  greatnefs  which  keeps  princes  from  the  knovv- 
jedge  of  Jefus  Chrid.  How  plain  is  it  from  hence,  that  our 
Saviour  came  not  at  court  ?  He  once  fent,  indeed,  a  melfage  to 
that  fox  (Herod)  whofe  den  he  woidd  not  approach;  teaching 
us  by  his  example,  not  to  afFeft,  but  to  avoid  outward  pomp 
and  glory.  The  courts  of  princes  are  often  a  very  bad  air  for 
piety  and  religion  to  thrive  in.  2.  The  niifcondru'aionof  He- 
Kxl,  when  he  heard  of  otir  Saviour's  fatne:  This,  fays  he,  is 
John  the  Baptid,  whom  I  beheaded.  His  confcience  told  him 
he  had  offered  an  iinjud  violence  to  an  innocent  man ;  and  now 
he  is  afraid  that  he  is  come  again  to  be  revenged  on  him  for 
bis  head.  A  wicked  man  needs  no  worfe  tormenter  than  his 
own  mind.  O  the  terrors  and  tortures  of  aguilty confcience ! 
"^^  S^eat  are  the  anxieties  of  guilt,  and  the  fearsof  divine  d\{- 
pleafurc,  than  which  nothing  is  more  dinging  and  pcrpetuallv 
toimenting.  ' 

3  '  For  Herod  had  laid  hold  on  John,  andbound 
him,  andputAjwi  inprifonfor  Hcrodias'sfakc.  his  bro- 
ther Philip's  wife.  4  For  John  faid  unto  him,  It  is 
not  lawful  for  thee  to  have  her.  5  And  when  he  would 
have  put  him  to  death,  he  feared  the  multitude,  be- 
caufe they  counted  Iiim  as  a  prophet. 


a  carnal  heart  to  good  rcfolutions!  The  word  has  ofttiir.cs  an 
awakening    influence,  where  it  doth  not  leave  an  abiding  im- 
preflion  upon  the  minds  of  men.     Ohferve,"  1.  The  caufe  of 
the  baptift's  death;  It  was  for  telling  a  king  of  hiscrimc.  He- 
rod cut  oft"  that  head  whofe  tongue  was  fo  bold  as  to  tell  him  of 
his  faults.     The  perfecution  wfiich  the   prophets  of  God   fall 
under,  is  ufually  tor  telling  great  men  ot  their  fins:     Men  w 
power  are  impatient  of  reproof,  and  imagine  that  their  aiitiio- 
rity  gives  them  a  licence  to  tranfgrefs.    3.  The  plain  dealing 
of  the  Baptid,  in  reproving  Herod  for  hiscrime,  which,  inone 
a«,  was  adultery,  inced  and  violence.     Adultery,  that  he  took 
another's  wife;  inced,  that  hctook  hisbrother's  wife  ;  violence 
that  he  took  her  in  fpite  of  her  hufband.     Therefore  John  doth 
not  mince  the  matter,  and  fay.  It  is  not  convenient;    but.  It 
is  not  lawful  for  thee  to  have  her:  It  was  not  the  crown  andfcep- 
tre  of  Herod  that  could  daunt  the   faithful  meflenger  of  God. 
There  ought  to  meet  in  God's  minifters,  both  courage  and  im- 
partiality.    Courage  in  fearing  no  faces;  impartiality,  in  fpar- 
ing  no  fins.     For  none  are  fo  great  but  they  arc  under  the  au- 
thority and  command  of  the  law  of  God. 

6  But  when  Herod's  birth-day  was  kept,  the  daugh- 
ter of  Herodias  danced  before  them,  and  pleafed  He- 
rod. 7  Whereupon  he  promifed  with  an  oath  to  give 
her  whatfoever  Ihe  would  aflc.  8  And  flie,  being  be- 
fore inftrufted  of  her  mother,  faid.  Give  me  here 
John  Baptift's  head  in  a  charger.  9  And  the  king 
was  forry  :  neverthelefs,  for  the  oath's  fake,  and  them 
which  fat  with  him  at  meat,  he  commanded  it  to  be 
given  her.  10  And  he  fent  and  beheaded  John  in  the 
prifon.  1 1  And  his  head  was  brought  in  a  charger, 
and  given  to  the  damfel :  and  fhc  brought  it  to  her 
mother. 

StvtnX  ohfervables  are  here  to  be  taken  notice  of.  i.  The 
time  ofthis  execrable  murder  :  It  wasupon  Herod's  birth-day. 
It  was  an  ancient  cudom  among  the  eadern  kings  tocelebrate 
their  birth-days  :  Pharaoh's  birth-day  was  kcpi,6'iv/.  xl.  He- 
rod's here  ;  both  with  blood  :  Yet  tli'efe  perfonal  dains  do  not 
make  the  praclice  unlawful.  When  tve  folemnize  our  birth- 
day with  thankfulncfs  to  our  Creator  and  Prefervtr,  for  life 
and  being,  for  protedUon  and  prcfervatiqn  tn  that  moment, 
and  commend  ourfelvcs  to  the  care  of  his  cord  providence  for 
the  remainder  of  our  days,  this  is  an  sifl  of  piify  and  religion. 
But  Herod's  birth-day  was  kept  with  rtvelling  and  feafiing, 
with  muflc  and  dancing.  Not  t'rat  dancing  (which  in  itfclf 
is  a  fet,  regular  harmonious  motion  ofthebody)  can  be  unlaw- 
ful, any  more  than  walking  cr  mnning ;  although  circumdan- 
-cT  may  reake  itfiliful.     But  frctn  tHis  diforderly  banquet  on 

k  He- 


58 


St.     MATTHEW. 


ClIA? 


XIV 


Herod's  birth-dav,  we  kertt.  That  prcat  men's  fcafts  and  fro- 
lics are  too  often  a  fcafon  ot  much  Im.  2.  The  inlH.;atnr  and 
promoter  of  the  holy  B;iptiftsdeaih,  Heruditnandler  daughter: 
That  good  man  falls  a  facrilice  to  the  fury  and  m  ili  'c,  to  the 
pride  and  fcorn  of  a  luftful  woman,  for  being  a  rub  in  the  way 
of  her  licentious  adulttry.  Refoliitcfinncrs,  who  are  mad  up- 
on their  lufts,  run  furi^udy  upon  theirgainfayers,thoui^h  they 
be  the  prophets  of  Gcxi  ihcmfclve.s ;  and  refolvc  to  beai  down 
all  opposition  they  meet  with  in  the  gratification  of  ihiir  un- 
lawful delirts.  3.  Wi'h  what  reluift-'mv  Hercd  confcnted  to 
this  vilijny  ;  the  ling  ivas  forty.  Wicked  men  ofttimts  fin 
with  a  troubled  and  Hifturbed  confcience  ;  they  have  a  mighty 
(tru^yle  with  themfelves  before  they  commit  their  fins;  "but 
at  laft  their  lufts  get  the  mafterv  over  their  confcicnccs.  So 
did  HcroJ's  here ;  For,  4.  Notwithftandint;  his  forrow,  he 
<:ommands  the  fafl :  He  fent  and  beheaded  'John  in  the  prifm. 
And  a  threefold  cord  tied  him  to  thisperforinance:  (i.)  The 
confcience  of  his  oath.  Seehishypocrify ;  he  made  confcience 
of  a  ra(h  oath,  wiio  made  no  fcruple  of  real  murder,  fa.)  Re- 
fpei5l  to  his  repiitatii'n  :  Them  that  fat  with  /.>/;« heard  himpro- 
ir.ife,  and  will  be  witnelles  of  his  levity,  if  he  do  not  perform. 
Infilling  upon  the  punctilios  of  honour,  has  hazarded  the  lofs 
of  millions  of  fouls.  (3,-)  A  loaihnefs  to  difcontent  Herodias 
and  her  daughter.  O  valin  and  foolilh  hypocrite,  whodreaded 
the  difpleafiirc  of  a  wanton  miitrefs,  before  the  ofFending  God 
and  confcience!  5.  Thefe  wicked  women  not  only  require  the 
Baptift  to  be  beheaded,  bwt  that  his  head  be  brought  in  a  charg- 
er to  them.  What  a  difh  is  here  to  be  fervcd  at  a  princes  ta- 
ble on  his  birth-day!  A  dead  mans  head  fwimming  in  blood! 
How  prodigiotilly  inf.itiable  is  cruelty  and  revenge!  Herodias 
did  not  think  herfelffafctill  John  wasdead  ;  fhe  could  not  think 
him  dead  till  his  head  was  off;  fhe  could  not  think  his  headofF 
till  the  had  it  in  her  hand.  Revenge  never  thinks  it  has  made 
fure  enough.  O  how  cruel  is  a  wicked  heart,  that  could  take, 
pleafure  in  a  fpeflaclc  of  fo  much  horror !  How  was  that  ho- 
ly head  toft  by  impure  and  filthy  hands!  That  true  and  faith- 
ful tongue,  thofe  (acred  lips,  thofc  pure  eyes,  thofe  mortified 
checks,  are  now  infultingly  handled  by  an  inceftuous  harlot,  and 
made  a  fcorn' tothedrunken  eyes  of  Herod's  guefts.  From 
the  whole,  learn,  I.  That  neither  the  holieft  of  prophets,  nor 
the  heft  of  men,  are  more  fecu  re  from  violence,  than  from  natu- 
ral death.  He  that  was  fanflified  in  the  womb,  conceived  and 
born  with  fo  much  miracle,  lived  withfo  much  reverence  and 
obfervation,  is  now  at  midnight  obfcurtly  murdered  in  a  clofe 
prifon.  2.  That  it  is  as  true  a  martyrdom  to  fuffer  for  duty, 
as  for  faith:  He  dies  as  truly  a  martyr  that  dies  for  doing  his 
city,  as  he  that  dies  for  profefling  the  faith,  and  bearing  wit- 
rtfs  to  the  truth. 

1 2  And  hi.;  difciple.<;  came,  and  took  up  the  bod/, 
a-.id  buried  it,  and  went  and  told  Jefus.  13  H  When 
Jcfus  heard  ojit,  he  departed  tjiencc  by  a  fhip  into  a 
clefert  place  apart  :  and  when  the  people  had  heard 
thcre(J,  they  followed  him  on  foot  out  of  the  cities. 

The  difciplcs  of  John,  heating  that  their  holy  mafter  was 
thus  bafcly  and  barbaroudy  murd^ered,  took  up  his  dead  body 
and  buried  it.  Whence  we  harn.  That  the  faithful  fervants 
of  God  are  not  afhamtd  of  the  futferings  of  the  faints,  but  will 
teftify  their  refpcifl  unto  them  both  living  and  dead.  Ohferve 
farther,  how  our  bkiTld  Saviwir,  upon  the  notice  of  John's 
death,  flies  into  the  dcfjrt  for  the  prefervation  of  his  ownlife. 
Jefus  knew  that  his  hciir  was  not  yet  con)c,  and  therefore  he 


keeps  out  of  Herod's  v/ay.     It  is  nocowardicc  to  fly  from  per- 
fecutors,  when  Chrift  our  cr,p»ain  both  pvadifes  it  liiinfLif, 
and  direds  us  to  it,  faying,  IHen  the)/  perjtcult you  in  one  city, 
flee,  &c. 

14  And  Jcfus  went  forth,  and  faw  a  great  multi- 
tude, and  was  moved  with  compaflion  toward  thcni, 
and  he  healed  their  hck. 

Ohferve  here,  With  what  condolcncy  and  tender  fymphony 
the  compairionatejcruscxcrcifedafls  ot  mercy andcom pa fHon 
towards  the  miferabk-  and  diftrelfcd.  He  wasmovedwith  am- 
paJJion\  that  is,  touched  with  an  inward  lenfe  and  feeling  of 
their  forrow:  and  he  healed  their fuk.  ThofethatcametoChrift 
for  healing,  found  three  advantages  of  cure,  above  the  power 
and  performance  of  any  eaithly  phyfician  ;  to  wit,  certainfy, 
bounty,  and  eafe.  Certainly  in  that  all  comers  were  infalli- 
bly cured;  bounty,  %x\  that  they  wer«  freely  cured,  without 
charge ;  and  eafe,  in  that  fhey  were  cured  wi'hout  pain. 

15  And  when  it  was  evening.his  difciplcs  came  to 
him,  faying,This  is  a  defert  phice,  ahd,the  time  is  now 
pail  :  fend  the  multitude  away,  that  they  may  go  in- 
to the  villages,  and  buy  themfelves  victual*.., 

Notehtte,  1.  T'Jie  difciplcs  pity  towards  the  multitude  that 
had  long  attended  upon  Chrift's  miniftry  in  the  barren  defart; 
they,  prefuming  the  people  hungry,  having  fafted  all  the  day, 
reqneft  our  Saviour  to  difmifs  them,  that  they  mav  procure 
fome  bodily  refrefhment.  Learn  hence,  That  it  well  becomes 
the  rainiftcrs  of  Chrift  to  refpeilthe  bodily  nccefllties.aswell 
as  to  regard  the  fpirittial  wantsof  their  people.  As  theboJily 
father  muft  take  care  of  the  foul  of  his  child,  fo  muft  the  fpi— 
ritual  father  have  relped  to  the  bodily  neceflTnies  ot  his  chil- 
dren. Ohferve,  2.  The  motion  which  the  difciplcs  make  on 
the  behalf  of  the  multitude,  Send  t  'vn  away,  that  they  may  buy 
viHuaU.  Here  was  a  ftrone  chariiy,  but  a  weak  faith.  A 
ftrong  charity,  in  that  they  defire  the  peoples  relief;  but  a 
weak  faith,  in  that  they  fuppt^fe  they  could  not  otherwife  be 
relieved,  but  by  fending  them  away  to  buy  viAuals :  Forget- 
ting that  Chrift,  who  had  healed  the  multitude  miraculoufly, 
could  as  eafily  feed  them  miraculoufly,  if  he  pleafed:  All  things 
being  equally  eafy  to  Omnipotency. 

16  But  Jefus  faidunto  them,  They  need  not  de- 
part :  give  ye  them  to  eat. 

Ohferve  here,  i.  Our  Saviour's  ftrange  snfwer  to  the  dif- 
ciples  motion  ;  They  need  not  flV/>/7r/,  fays  Chrift.  Need  not! 
Why  ?  the  people  muft  either  feed  or  famifh.  Viduals  they 
muft  have,  and  this  being  a  defart  place,  there  was  none  to  be 
had.  Surely  then  there  was  need  enough.  But,  2.  Chrift's 
command  was  more  ftrange  than  his  aiTertion  ;  Give  ythem 
to  eat.  Alas,  poor  difciplcs!  They  had  nothing  for  themfelves 
to  eat,  how  then  ftiould  they  give  the  multitude  to  eat  ?  When 
Chrift  requires  of  us  what  of  ourfelves  we  are  unable  to  per- 
form. It  is  to  ftiew  us  our  impotency  and  weaknefs,  and  to 
provoke  us  to  look  to  him  that  worketh  all  our  works  inns  and 
for  us. 

17  And  they  faid  unto  him,  We  have  here  but 
five  loaves  and  two  filhes. 

Note  here,  Wl  at  a  poor  and  flcndcr  provi.lon  the  I-ord  of 
the  whole  earth  has  for  his  houftrold  and  farrily  ;  five  loaves, 
and  thofc  barley ;  two  fifties,  and  they  fii.all :  Tcachii^- »- » 


Cha?.  XIV. 


St.     M  a  T  T  H  E  W. 


69 


that  thefe  bcxHesofours  mnft  be  fed,  but  not  p.impcrctf.  Our 
belly  muft  not  be  our  maftcr,  mi:ch  lefs  our  got!.  Wc  read 
but  twice  that  Chrirt  made  ai.y  entertainments,  and  both  times 
his  guefts  were  fed  with  loaves  and  fiiTics,  plain  fare  and  home- 
ly diet.  The  end  cf  food  is  to  fudnin  nature,  wc  ftiflc  it 
with  a  gluttonous  variety :  Meat  was  ordained  for  the  belly, 
the  belly  for  the  body,  the  body  for  the  foul,  and  the  foul  for 
God.  Ohferue  farther.  As  the  quality  of  the  viduals  was 
plain  and  coarfe,  fo  theqantity  ofit  was  frnall  and  little:  Five 
loaves  and  tvjo  fifhes.  Well  might  the  difciples  fay,  IFhal 
arc  thefe  among  fo  many?  The  eve  of  fcnfe  and  rcafon  fees  an 
impodibility  of  thofe  cffccls  which  faith  can  cafily  apprehend, 
and  divine  power  more  eafily  produce. 

18  He  faid,  Bring  them  hither  tome.  19  And 
he  commanded  the  multitude  to  fit  down  on  the 
grafs,  and  took  the  five  loaves  and  tiie  two  fifhes,  and 
looking  up  to  heaven,  he  bleOed,  and  brake,  and 
gave  the  loaves  to  hii  difciples,  and  the  difciples  to 
the  multitude. 

Ohferue,  i  ■  How  the  mafter  of  the  feafl  mardials  his  guefts ; 
he  comrnands  them  all  to  fit  dozvn :  None  of  them  reply,"Sit 
d  An,buttowhat  ?  Here  are  thcmouths,  but  where  h  the  meat! 
we  can  foonbe  fet,  but  whence  (hall  we  be  ferved?"  Nothing 
of  this,  but  they  obey  and  expe£t.  O  how  eafy  is  it  to  trufi 
God,  and  rely  upon  providence,  when  there  is  com  in  the 
tarn,  and  bread  in  the  cupboard  !  but  when  our  {lores  are  all 
empty,  and  nothing  before  u?,  then  to  depend  on  an  invfible 
bounty,  is  a  true  and  noble  a£l  of  faith.  2  The  aflions  per- 
formed by  our  blefTcd  Saviour,  Hebleffed,  and  brake,  and  gave 
the  haves  to  his  difciples,  and  they  to  the  multitude.  I.  He  llef- 
Jed,  Teaching  us  by  his  example,  in  all  our  wants  to  look  up 
to  heaven  for  afupply,  to  wait  upon  God  for  his  blefllng,  and 
not  to  fit  down  to  our  food  as  a  heart  to  his  forage.  (2")  He 
brake  the  loaves.  He  could  havemiiliiplied  them  whole,  why 
would  he  rather  do  it  in  the  breaking?  Perhaps  to  teach  us, 
that  we  are  to  expeft  his  bleflings  in  the  diftribution,  rather 
than  in  the  refcrvation  of  what  he  gives  us.  Scattering  is  the 
way  to  Increafing :  Not  grain  hoarded  up  in  the  granary ,  but,  feat- 
tcrrd  in  the  furrows  of  the  field,  yields  increafe.  Liberality 
is  the  way  to  riches,  and  penurioufnefs  the  road  fo  pover'y. 
3.  Chrift  gave  the  bread  thus  broken  to  his  difciple*;,  that 
they  might  Hiftribure  it  to  the  multitude.  But  why  did  not 
our  Lord  d'ftrihute  it  with  his  own  hand,  but  by  the  hands  of 
hi<;  difciples  r  Doubilefs  to  win  refpeft  to  his  difciples  from 
the  people.  The  famecourfe  doth  our  Lord  take  in  fpiri'ual 
dillributions.  He  that  could  feed  the  world  by  his  immediate 
hand,  chufcs rather  by  the  hands  of  his  miniflers  to  divide  the 
bread  of  life  to  all  hearers. 

20  And  they  did  all  eat  and  were  filled :  and 
they  took  up  of  the  fragments  that  remained,  twelve 
bjfkets  full.  21  And  they  that  had  eaten  were  about 
five  thoufand  men,  befides  women  and  children. 

They  did  all  eat,  not  a  crumb  or  a  bit,  but  to  fatiety  and  ful- 
nefs  :  Tley  did  eat,  and  were  filed,  yet  twelve  baftets  remain- 
ed: More  is  leftthan  wasatiirftfcfon.  So  many  bellies,  and 
yet  fo  many  baflcetsfilled.  The  miracle  was  doubled  by  an  aft 
of  b'-undlcfs  Omnipotency.  It  is  hard  to  fay  which  was  the 
greater  miracle,  tl-r  miraculous  eating,  or  the  miraculous  lea- 
ving.    If  we  confidtr  v/hat  they  ate',  wc  may  juflly  wonder 


that  they  left  any  thing  ;  if  what  they  left,  that  ihcy  ate  any 
thing.  Olfen'c  farther,  Thefe  fragments,  though  of  bailey'- 
bread  and  fifli-bones,  nnift  not  be  loft;  but  by  our  Saviour's 
command  gathered  up.  The  liberal  houfckecper  of  the  world 
will  not  allow  the  lofs  of  his  orts.  O  how  tearful  then  will 
the  account  of  thofe  be,  who  have  large  and  plentiful  cftatcsto 
anfwcr  for  as  loft,  being  fpent  upon  their  lufts  in  riot  and  ex- 
ccfs ! 

22  H  And  ftraightway  Jefus  conflraincd  his  dif- 
ciples to  get  into  a  fliip,  and  to  go  before  him  unto 
the  other  fide,  while  he  fent  the  multitudes  away. 

Jcfis  conflrained  them\  that  is,  he  commanded  them  to^j 
away  before  him.  No  doubt  but  they  were  very  loath  fo  leave 
him,  and  to  go  without  him ;  both  out  of  the  love  which  they 
bare  to  him  and  themfclves.  Such  as  have  once  taftcd  the 
fwcetnefs  of  Chrift,  are  hardly  drawn  away  from  him  ;  how- 
ever, as  defirous  as  the  difciples  were  to  ftay  with  Chrift,  yet 
at  his  word  of  command  they  depart  from  him.  Where 
Chrift  has  a  will  to  command,  his  difciples  and  followers muft 
have  a  will  to  obey. 

23  And  when  he  had  fent  the  multitudes  away, 
he  went  up  into  a  mauntain  apart  to  pray  ;  asid 
when  the  evening  was  come,  he  was  there  alone. 

OfferveYxcre,  r.  Chrift difmiftcsthe multitude, and  then  re- 
tires xo  pray;  teaching  us  by  his  example,  when  we  have  to 
do  with  God,  to  difmifs  the  multitude  of  our  affairs  an^  em- 
ployments, of  our  cares  and  thoughts.  O  how  unfcemly  it 
IS  to  have  our  tongues  talking  tcdod,  and  our  thoughts  taken 
up  with  the  world!  2.  The  place  Chrift  retires  to  for  prayer, 
afolitary  mountain;  not  fo  much  for  his  own  need,  for.  he 
could  be  alone  when  he  was  in  company,  but  to  teach  us  that 
when  we  cddrefs  ourfelves  to  God  in  duty,  we  are  to  take  all 
the  helps,  furtherances,  and  advantages  wc  can  for  doing  it. 
When  we  converfe  with  God  in  duty,  O  hov/  good  is  it  to  get 
upon  a  mountain,  to  get  our  hearts  above  the  world,  above 
worldlycmploymentsandworldly  cogitations  !  3.  The  occa- 
fion  ot  Chrift's  prayer;  he  had  fent  his  difciples  to  fea,  he 
forefaw  the  ftorm  arifinc,  and  now  he  gets  into  a  m.ountain 
to  pray  for  them,  that  their  faith  micht  not  fail  them  when 
their  troubles  were  I'pon  them.  Lecrn  hence.  That  it  is  afin- 
gular  comfort  cf  the  church,  that  in  all  hcrdifficuhies  anddif- 
"'^'fl^a^'*^"'^  '^  interceetling  for  her ;  when  ftie  is  on  the  fea 
confliamg  with  the  waves,  Chrift  is  upon  the  mountain  pray- 
mg  for  her  prefer vation. 

24  But  thefliip  wa^^now  in  thpiWidft  of  the  fea 
toffed  with  the  waves  :  for  the  wind  was  contrary. 

Note  here,  The  great  danger  the  difciples  were  in,  and  the 
great  difficulties  tlicy  had  to  encounter  with;  they  were  \ntht 
nudfi  cf  the  fea,  they  were  t^fed  with  the  tvaves,  the  ZLind  %vas 
contrary,  and  Chiift  was  abfcnt.  The  wifdom  of  God  often 
fufFers  his  church  to  be  tofti-d  upon  the  waves  of  aftiidion  and 
perfecutirn,  but  it  ftall  not  be  fwallowcd  up  by  them:  often 
IS  this  ark  of  ^he  church  upon  the  waters;  feldom  off  them, 
but  never  drowned. 

25  And  in  the  fourth  watch  of  the  ni  ^ht  Tcfiis 
went  unto  them  walking  en  tlie  fea. 

Chrift  having  feen  the  ciftrefs  of  his  difciples  «5n  the  rhcre» 
he  ha.tens  to  themon  the  fea.     It  was  not  a  ftormy  and  ten- 

-H2  pj-. 


So 


St.    MATTHEW. 


Chap.  xv. 


pet^iio'.ii  fe.»  that  could  fepir.ite  betwixt  hiiti  and  them :  ho 
that  wided  ihroagli  a  foa  ot  blood,  and  through  a  fea  of  wrath 
t)  lave  his  people,  will  wallc  upon  a  fta  of  water  to  fuccour 
and  rtliLve  ilicm.  But  shjerve,  Tiie  time  when  Chrill  cama 
ti)  help  ihein;  n<>'*  till  the  fourth  watch,  a  linle  before  mor- 
ning. They  had  been  many  hours  upon  the  waters,  conflift- 
injj  with  the  waves,  with  their  fears  and  dangers.  .God  ott- 
limes  lengthens  out  the  troubles  of  his  children  before  he  de- 
iivc'r.s  them;  but  when  they  are  come  to  an  extremity,  that  is 
the  rafcn  of  his  fuccour?.  As  God  fufftrs  his  church  to  he 
brought  into  extremities  before  he  helps  her,  fo  he  will  help 
her  extremity.     In  tht  fourth  watch  Jejuicame.  &c. 

26  And  when  the  difciples  law  him  walking  on  the 
fea,  tlicy  were  troubled,  faying,  It  is  a  fpirit.  And 
they  cried  out  for  fear. 

Sec  how  the  difciples  take  their  deliverer  to  bo  a  dcftroyer : 
thei:-  fears  were  highcll  when  their  deliverer  and  deliverance 
were  neireft.  God  may  be  coming  with  falvationand  deliv- 
erance for  his  church,  when  (he  for  the  prefent cannot  difcern 
him. 

27  But  {\raightway  Jefus  fpake  unto  them,  faying, 
be  of  good  cheer :  It  is  I ;  be  not  afraid. 

Ohferve,  When  the  difciples  were  in  the  faddeft  condition, 
how  one  word  from  Chriit  revives  them  :  it  is  a  fulficient  fup- 
port  in  all  our  afflidlions,  to  hear  Chrifl's  voice  fpeakingtous, 
and  to  enjoy  his  favourable  prefence  with  us.  Say  but,  OSa- 
riour.  It  is  I  \  and  then  let  evils  do  their  worft  :  That  one 
word,  /.'  h  I,  is  enough  10  Lay  all  ftorms,  and  to  calm  all  tcm- 
pefts. 

28  Atid  Peter  anfwered  him  and  faid,  Lord,  if  it  be 
thou,  bid  me  come  unto  thee  on  the  water.  29  And 
he  faid,  Come.  And  wlien  Peter  was  come  down  out 
of  the  fliip,  he  walked  on  the  water  to  goto  Jefus. 
30  But  when  he  faw  the  wind  boiflerous,  he  was  a- 
fraid ;  and  beginning  to  fink,  he  cried,  faying  Lord, 
fave  me. 

Ohfcrvc  here,  i.  The  mixture  of  Peter's  faith  and  diftruft: 

it  was  faith  that  faid,  Mafter:  it  was  dillruft  that  faid.  If  it  be 

thou.     It  was  faith  that  faid.  Bid  me  ams  to  thee;  it  was  faith 

that  enabled  him  to  flep  downon  the  watery  pavement;  it  was 

faith    that  faid,  Lcrd,  fave  tne:  bat  it  was  dillruft  that  made 

\iim  ftn!:.     O  the  impcrllcl  compofirion  of  faith  and  fear  in  the 

beft  of  faints  here  on  earth !     Sincerity  of  gr.icc  is  found  with 

the  faints  here  on  earth ;  perfe(3ion  of  grace  with  thefaintsia 

heaven. — Here  the  faints  look  forth,  fair  as  the  moon,  which 

hath  fome  fpots  in  her  gre.-itdl  beauties ;   hereafter  they  fhall 

be  clear  as  the  fun,  whofe  face  is  all  bright  and  glorious,     2. 

That  whiift  Peter  believes,  the  fea  is  as  firm    as  brafs  under 

him;  when  he   begins  to  fear,  then  he  begins  to  fink.     Two 

hands  upheld  Peter;  the  hand  of  Chrift's  power,  andthehand 

of  hi^  own  faith.     The  liand   of  Chrift's  power  laid  hold  on 

Peter,  and  the  ha.nd  of  Peter's  faith  laid  hold  on  the  power  of 

Chriff.     If  we  let  go  our  hold  on  ChriO,  we  fink  ;  if  he  lets 

go  his  held  on  us,  we  drown.     Now  Peter  anfwered  his  name 

Cephas,  and  funk  like  a  (lone. 

^  1  And  immediately  Jefus  Art  tchcd  forth  his  hand, 
and  caught  him,  and  f.iid  unto  him,  O  thou  of  little 


faith,  ^v'hereforc  di d ft  thou  doubt  ?  32  And  when 
they  were  come  into  the  Ihip.  the  wind  ceafcd.  33 
Then  they  that  were  in  the  Ihip  came,  and  worfliip- 
ped  him,  faying,  Of  a  truth  thou  art  the  Son  of  God, 

Ohferve,  1.  The  mercy  of  Chriit  is  no  fooner  fought,  bu» 
found:  Immedialely  Jefus  put  forth  hit  hand  andcought  him.  O 
with  what  fpeed,  and  with  what  allurance,  fhould  we  flee  to 
that  foverei>'n  bounty,  from  whence  never  any  fuiror  was  fent 
away  empty.  2.  Though  ChriA  jjave Peer  hlshand, yet, with 
his  hand,  h^  o3ve  him  a  check  ;  O  th-Atof  little  faith,  xvherefort 
did/ithoudittbt?  Though  Chriit  lik-sbrlieving,  yet  hediflikej 
doubting.  A  perfon  may  be  trtily  believing,  who,  neverthe- 
lefs,  is  (ometimesdoubting;  but  his  doubting eclipfes  the  beau- 
ty of  his  believing. 

34  And  when  th^y  were  gone  over,  they  came  in- 
to the  land  of  Gennerar«t,  g;^  And  when  the  men 
of  that  place  had  knowledge  otj^im,  they  fent  out  in- 
to all  that  country  round  about,  and  brou'.^ht  unto 
him  all  that  were  difeafed  ;  36  And  befou^ht  him 
that  they  might  only  touch  the  hem  of  his  garment : 
and  as  many  as  touched  were  made  perfeftly  whole. 

Ohferve,  1.  Our  Saviour's  unwearied  diligence  in  goin?  a- 
bout  to  do  good  :  he  no  fooner  landeth,  but  he  goeth  to  Gen- 
nefaret.andhealeth  their  fick.  2.  Thepeople'scharity  totheic 
fick  neighbours,  in  fending  abroad  to  let  all  the  country  know 
that  Chrifl,  the  great  phyfician,  was  come  among  them.  ■^, 
Where  lay  the  healing  virtue :  not  in  their  finger,  but  in  their 
faith  :  or  rather  in  Chrift,  w  hom  their  fa1<h  apprehended. 

CHAP.        XV. 

THEN  came  to  Jefus  Scribes  and  Pharifecs,  which 
were  of  Jerufalem,  faying,  2  Why  do  thy  dif. 
ciples  tranfgrefs  the  tradition  of  the  elders  ?  for  they 
wafh  not  their  hands  when  they  eat  bread. 

The  former  part  of  this  chapter  acquaints  us  with  a  great 
conteft,  between  our  Saviour  and  the  Pharifees,  about  their  tra- 
ditions and  old  cuftoms,  which  they  valuedmore  than  the  com- 
mandments of  God :  they  accufcd  the  difciples  for  eating 
bread  with  unwafhed  hands,  which,  though  it  were  in  itfeJf 
but  a  decent  cuftom,  the  Pharifees  made  it  a  religious  rite ;  far 
which  reafon,  our  Saviour  and  his  difciples  would  not  obferve 
it.  Whence  we  leant.  That  what  is  in  itfelf,  and  may  with- 
out offence  be  done  as  a  civil  cuftom,  ought  to  be  difcountc- 
nanced  and  oppofed,  when  men  require  it  of  us  as  a  religious 
aft,  or  place  religion  in  it.  The  Pharifecs  placed  fo  much  re- 
ligion in  wafliing  their  hands  before  meat,  that  they  Kioked 
upon  it  as  highly  criminal  to  negleft  it  as  to  lie  with  a  whore. 
One  of  them  being  in  prifon,  and  nor  having  water  enough  to 
drink  and  wafli  his  hands  too,  chofe  rather  to  die  with  iWiilt, 
than  to  tranfgrefs  the  tradition  of  the  elders. 

3  But  he  anfwered  and  faid  unto  tlicm.  Why  do 
ye  alfo  tranfgrefs  the  commandment  of  God  by  your 
tradition  ?  4  For  God  commanded,  faying.  Hoi>our 
thy  father  and  mother  :  and,  he  that  curfeth  father  or 
mother,  let  him  die  the  death.  ,^  But  ye  fay.  Who- 
foever  (hall  fay  to  hii  father  or  his  mother,  It  ii  a  gift 

by 


Chap.  xv. 


St.     M  a  T  T  H  E  W. 


61 


by  whatfoever  thou  mi^htefl  be  profited  by  me,  6 
And  honour  not  his  f.ither  or  his  mothf;r,  hejhall  be 
free.  Thus  have  ye  made  the  commandment  of  God 
of  none  effecl  by  your  tradition. 

Note  here,  I.  The  heavy  charsjc  which  our  Saviour  brinijs 
in  a^ainft  the  Phiirifees;  namely,  for  violating  an  exprefs 
commanil  of  God,  preferrint^  their  own  traditions  before  it : 
You  make  void  tie  commandments  of  God  by  your  traditions.  2. 
Tiie  command  which  our  Si^viour  inftances  in,  as  violated  by 
them  ;  it  is  the  fiftli  commandment,  which  requires  children 
to  relieve  their  parents  in  their  neceflity.  Now,  though  the 
Pharifees  did  not  deny  this  in  plain  terms,  yet  they  made  an 
exception  from  it,  which,  it  children  had  a  mind,  rendered  it 
void  and  ufelefs.  For  the  Pharifees  taught,  that  in  cafe  any 
would  give  a  gift  to  the  temple  which  gift  they  called  ccrban, 
and  of  which  thev  themfelves  had  a  p-cat  fhare,  that  then 
children  were  difcharged  froni  "wking  any  farther  provifion 
for  their  poor,  aged,  or  impotent  parents  ;  and  might  fay  un- 
to them,  after  this  manner.  That  which  thou  ajkcthfcr  tlyfup. 
ply,  is  given  to  Cod,  ami  there/ore  I  cannot  relieve  thee.  So  that 
covetous  andgracelefs  children  looked  upon  it  as  the  moft  fru- 
gal way,  once  for  a!!,  to  give  to  the  t?mp!c,  rather  than  pav 
thcconftant  rent  of  daily  relcif  to  their  poor  parents.  Learn, 
That  no  duty,  gift,  or  offering  to  God,  is  accepted,  where  the 
duty  of  charity  is  neglcflcd.  It  ismore  acceptable  to  God  to 
refrefli  the  bowels  of  his  faints,  who  are  the  living  temples 
of  the  Holy  Ghoft,  than  to  adorn  material  temples  with  gold 
and  filver. 

7  Ye  hypocrites,  well  did  Efaias  prophefy  of  you, 
faying,  8  This  people  draweth  ni^h  unto  me  with 
their  mouth,  and  honoureth  me  with  their  lips;  but 
their  heart  is  far  from  me.  9  But  in  vain  they  do 
worfhip  me,  teachinig/or  doftrines  the  commandments 
of  men. 

Our  Saviour  reproves  the  hypocritical  Pharifees  for  thefe 
things:  i.  That  they  preferred  human  traditions  before  the 
divine  precepts.  2.  That  by  their  humantradi'ions  they  made 
void  the  wor(hip  of  God.  It  is  God's  undoubted  prerogative 
to  prefcribe  all  the  parts  of  his  ownworlhip;  and  whoever 
prefumcs  to  add  thereunto,  they  worfliip  him  in  vain.  Our 
Saviour  farther  iTiews,  that  all  this  proceeded  from  the  infince- 
rity  of  their  hearts  :  This  people  honcureth  >ne  with  their  lips,  but 
their  heart  is  far  frcm  me.  Whence  learn,  i.  That  the  re- 
moving of  the  heart  far  frcm  God  in  woifhip  is  a  great  fin, 
and  an  high  degree  of  hypocrify.  2.  That  whatever  outward 
fliew  and  profeflion  of  relicion  inen  make,  if  their  hearts  be 
not  right  with  Gcd,  and  what  they  do  proceeds  not  from  an  in- 
ward principkof  loveandrbtdienceio  God,  thevareundcrthe 
rcign  and  power  of  hypocrify,  J'e  hypocrites,  in  vain  do  ye  wor- 
^ipme.  7.  That  we  muft  not  be  forward,  from  Chrift's  ex- 
air  pie,  to  pronounce  men  hypocrites  ;  becarfe  we  have  neither 
t);at  authority  nor  knowlcdee  of  the  heart  which  Chrift  had, 
to  authorize  us  fo  to  do.  Chriil  here  called  the  Pharifees  hy- 
pocrite:. I.  Becatife  they  placed  hclinefs  andreliiiion  in  cere- 
monies t  human  invention.  2.  Becaufe  bcingfo  fnperfti'iouf- 
ly  careful  to  avoid  bodily  pollii'.ions,they  left  their  hearts  with- 
in full  of  hypocrify  and  iniquity. 

10  \  And  he  called  the  multitUfTe,  and  faidunto 
them,  Hear,  and  underftand.   n  Not  tliat  which -o- 


eth  in  at   the  mouth  defileth  a  man;  but  that  which 
coineth  out  of  the  mouth,  this  defileth  a  man. 

Our  blelTed  S.iviour  Laving  the  Pharifees  with  fomedinike, 
applies  himfelf  tothe  miilitudc,  and  Ihcvvs  them  the  true  fpring 
and  oriL'inal  fountain  of  all  fpiritual  pollution  and  unclcr.nncfs; 
namely^  the  fihhinefs  and  impurity  ofman'shcart  and  nature; 
which  boiling  in  the  heart,  the  fciiin  ri:ns  out  at  the  mouth: 
thereby  informing  the  muhittide,  that  not  thatwhichis  eaten, 
but  that  which  is  fpckcn,  defiles  a  man:  not  the  meat  f.v.on 
wiih  the  mouth,  but  the  wickcdncfs  of  the  heart  vented  by  the 
mouth,  pollutes  a  pcrfon  in  God's  account. 

12  Then  came  his  difciples,  and  faid  unto  him, 
Knowefl  thou  that  the  Pharifees  were  offended  after 
they  heard  this  fayini^  ?  1 3  But  he  anfivered  and  faid, 
Every  plant  which  my  heavenly  Father  hath  not  plaii*-, 
ed  (hall  be  rooted  up.  14  Let  them  aloi[\e.  they  be 
blind  leaders  of  the  blind,  AntJ  if  the  blind  lead  the 
blind,  both  fliaU  fali  into  the  ditch. 

Olfervehtrc,  i.  How  the  difciples  wonder  thatourSaviour 
did  fo  little  regard  the  difpleafure  of  the  Pharifees:  Kn-.wtjl 
th'u  not  that  the  Pharifees  uerc offended ?  Although  nothing  vex- 
ed the  Pharifees  more  than  the  difcovery  oftheirfalfedodliine 
before  the  multitude,  yet  our  Saviour  did  not  (lick  to  detetl 
their  errors,  and  to  declare  the  truth,lettheeffeftsof  their  dif- 
pleafure be  what  they  would:  (intul  man-plealing  is  fiuiilei's 
and  endlcfs.  2.  Our  Lord's  anfwer,  which  (hews  adoublerea- 
fon  why  he  thus  (lightedtheofFencctakcn  by  the  Pharifees.  (i.J 
He  compares  the  Pharifees  dcflrine  aud  tradition  to  noHbmc 
weeds  in  the  church,  planted  there  not  by  GoJ,  but  by  them- 
felves ;  and  confequenily  (hall  certainly  be  rooted  up.  Inmat- 
ters  of  religion,  if  men  will  aft  according  to  the  diflates  of 
their  own  fancies,  and  not  walk  by  the  rule  of  God's  word, 
they  may  pleafe  themfelves  perhaps,  but  they  can  never  pleafs 
their  maker.  Divine  inlliiution  is  the  only  fure  rule  ct  reli- 
gious worfhip.  (2.)  Chrift  coinparcs  the  Pharifees  themfelves 
to  blind  guides.  They  are  blind  leaders  cfthe  blind:  leaders  and 
followers  both  blind,  who  %\\\\  certainly  and  liiddcnly/i:.'/  into 
the  ditch  of  temporal  and  eternal  defirufticn.  Learn,  i.  That 
ignorant,  erroneous,  and  unfaithttl  miniders,  arc  the  heavieft 
judgments  that  can  befal  a  people.  2.  That  the  following  of 
fi!ch  teachers  and  blind  guides  will  be  noexcufe  topeoplcano- 
ther  day,  much  lefs  free  them  from  the  danger  cf  eternal  q<!- 
(Irudion. 

15  Then  anfwered  Peter  and  faid  unto  him,  de- 
clare unto  us  this  parable.  16  And  Jcius  iiiid,  Are 
ye  alfo  yet  without  undcrftandin^  ?  17  Donotyc 
yet  underftand  that  whatfoever  cntercth  in  at  the 
mouth  goeth  into  the  belly,  and  is  call  out  into  the 
draught  ?  18  But  thofe  things  which  proceed  out  ot" 
the  mouth  come  forth  from  the  heart,  and  they  defile 
thcinan.  jg  Foroutof  the  heart  proccedcvil  thoughts^ 
murders,  adulteries,  fornications,  thtlts,  falfe  witnefs, 
blafpemies.  20  Thefe  are  the  things  which  defile  a. 
man  :  _but  to  eat  with  unwalhen  iiands  defiletli  not  a 
man. 

The   difciples  defiring  the  interpretatiVn  of  the  foregoing 
parable,  our  Saviour  gives  itihcm;  but  wkhal  expcflulatts. 

w!:!» 


62 


St.   M  a  T  T  H  E  W. 


CtlAr.   XV, 


with  them,  that  thr)-  diJ  no*  vindfrfland  a  fliin»  foobviou<.and 
pl.iin:  jirs  ye  yel  wilheiit  un.-ferflrmHn^P  As  if  he  h.id  fuid, 
^'H.ivc  yc  fat  tlius  liing  under  my  miniltcrial  leaching,  and  c  n- 
joyoyccf  the  benefit  of  my  company  and  converfution,  and  yet 
are  no  farther  profKientsinknowledoe?"  Whence  /rarn, That 
■our  Lord  cxpci5ls  a  proficiency  in  knowledge  from  tis,  anfwcr- 
ablc  f>  the  opprrtiinities  and  means  of  knowledge  enjoyed  by 
\is.  Next  ho  gives  thcin  the  fenfe  and  ftgnification  of  the  pa- 
rable; tcllin?,  them,  that  it  is  out  of  a  finful  heart  that  all  fin 
proceeds:  the  heart  is  the  cage  or  ncft,  which  is  full  of 
thefe  unclean  birds,  and  from  whence  they  taketheir  flight. — 
Though  the  occafions  of  fin  are  from  wiihont,  yet  the  fource 
and  original  of  fin  is  from  within.  Learn,  That  the  heart  of 
man  is  the  fink  and  feed-plant  of  all  fin,  and  the  fotintain  of 
all  pollution  ;  the  life  could  not  be  fo  bad,  if  the  heart  were 
Hot  worfe  :  all  the  irregularity  of  our  lives  flowsfrom  theim- 
i>uriry  of  our  heartsand  natures. 

21  H  "Then  Jcfiis  went  thence,  and  departed  into 
the  confls  of  Tyre  and  Sidon.  .22  And  behold,  a  wo- 
man of  Canaan  came  out  of  the  f.imc  coafls,  and  cri- 
ed unto  him,  faying,  Have  mercy  on  me,  O  Lord, 
•tkvii  fon  of  David :  my  daughter  is  grievoufly  vexed 
with  a  devil. 

Obferve  here,  The  conft.int  employment  of  our  Saviour,/f<f 
Avent  about  doing  good,  from  place  to  place.  In  the  borders  of 
Tyre  and  Sidon  he  finds  a  faithful  woman  of  the  race  of  the 
Canaanites,  whobecomesan  humblefupplicanttoChrirt,whi]e 
the  Jewsnegledledfogreat  falvation.  Yea,  fhe  not  only  fpcaks, 
but  cries  unto  him.— Were  we  duly  afFe£led  with  ourfpiiitu- 
.al  wants,  we  could  fpeak  to  God  in  no  other  language  than  that 
of  cries  and  tears  ;  nothing  but  cries  can  pierce  heaven.  2. 
Though  all  Ifrael  could  not  example  the  faith  of  this  Cana- 
anite,  yet  was  her  daughter  tormented  with  a  devil.  Learn, 
That  neither  truth  nor  ftrength  of  faith,  can  fecure  us  againft 
Satan's  inward  temptations,  or  outward  vexations;  andconfe- 
quently,  the  worft  of  bodily  affliflirns  are  no  fufficicnt  proof 
.of  divine  difpleafure.  3.  The  daughter  did  not  come  toChrift 
for  herfclf,  but  the  motherfor  her.  Perhaps  the  child  wasnot 
feiifibleof  its  own  mifery,  but  fhe  good  mother  feels  both  the 
child's  forrow,  and  her  own.  True  goodnefs  teaches  us  toap- 
propriate  the  afflidions  of  others  to  ourfclves;  if  caufes  us  to 
b.  ar  their  griefs,  and  to  fympathize  with  them  in  their  for- 
xows. 

23  But  he  anfwered  her  not  a  word.  And  his  dif- 
-ciplcs  came,  and  befought  him,  faying,  Send  hera- 
way  ;  for  fhe  cricth  after  us. 

Strange!  that  a  n  ifemble  fiipplicant  fliould  cry  and  fue, 
vhilft  the  God  of  mercy  is  fpeechlefs.  What!  is  the  foun- 
tain of  mercy  di  ied  up  ?  O  Saviour!  we  have  oft  found  caufe 
to  wondt-T  at  thy  words,  but  never  till  now  at  thy  filence. 
Learn  hence.  That  Chiift  doth  fometimcs  delay  to  return  an 
anfwcr  to  a  well  qualiricd  prayer.  Sometimes  his  people  do 
not  pr.iy  earneftly  enough;  fometimesthey  praytoo  eamellly, 
•for  fome  outward  and  temporal  mercy;  fometimcs  rhe  mercy 
xhey  pray  for,  is  not  good  for  thtm,  or  it  may  be  it  is  not  yet 
good  lor  them.  Let  us  not  then  judge  of  God  s  hearing  our 
prayer  by  his  prcfent  anfwer. 

24  But  he  anlwered  and  faid,  I  am  not  fcnt  but 
.unto  the  lolt  llieepof  the  houfe  of  Ifrael, 


Obfcrvf,  When  wir-Saviour  doth  anfwer,  he  »;ivcs  not  one 
word  of  comfort,  but  rather  a  repulfc.  Chrilt  has  oftcn- 
timfs  lovein  his  heart  to  his  people,  when  they  can  read  none 
in  his  countenance,  nor  gather  it  from  his  difccurfe,  Alfo, 
The  anfwer  iifelf,  Chrift  fays,  I  nm  not  fent  unto  the  lo/ijf.eep 
of  tie  hci'fe  of  Adam,  but  to  the  left  fhtfp  of  the  houfe  of  Ifrael. 
I'hc  Jews  are  compared  tmto  jheep,  the  Gentiles  unto  dogs. 
Chrilt  inl'niiates,  that  though  fhe  werealoftfliecp  of  Adam, yet 
not  being  one  of  the  loft  fSeep  of  Ifrael,  he  could  do  nothing 
for  her.  It  was  a  common  faying  of  the  Jews,  "That  the 
rations  of  the  world  wcrelikencd  to  dogs,  whereas  they  were 
God's  fons  and  daughters." 

25  Then  came  £he,  and  worfhiped  him,  faying, 
Lord,  help  nie. 

Yet  hath  notthi'  poorwoman  done  ;  Ch  rift's  former  filence, 
■nnd  his  prercntdenl-j\, cannot  filence  htr.  She  comes,  fhe  wor- 
fhips,  (he  tries.  Lord,  help  m,,  Q  what  an  undaunted  grace 
is  the  grace  of  faith  !  It  has  a  ftroti^  heart, andabold  forehead; 
preremptory  denials  cannot  difmay  it.  This  woman  will  not 
dcfpond,  though  her  prayer  of  faith,  from  the  knees  of  humili- 
ty fucceed  not. 

26  But  he  anfwcrcd  and  faid,  It  is  not  meet  to  take 
the  children's  bread,  and  tocafl  it  to  dogs. 

Ohferve  here,  The  fccming  feverity  of  Chrift  to  this  poor 
woman;  he  calls  her  not  a  woman,  but  a  dog  ;  and  as  it  were, 
fpums  her  from  his  feet  with  an  harfh  repulfe.  Did  ever  fo 
ffvere  a  word  drop  from  thofe  mild  lips?  What  (hall  we  fay? 
Is  the  Lamb  of  God  turned  a  lion?  'That  a  woman  indiftrefs 
imploring  pity,  yea  a  good  woman,  and  anhumblefupplicant, 
fhould  be  thus  rated  out  of  Chrift's  prefence  for  a  dog!  Lecrn 
hence,  That  Chrift  puts  the  ftrongeft  faith  of  his  own  children 
upon  the  fevereft  trials  :  The  trial  had  never  been  fo  fharp.if 
her  faith  had  not  been  fo  ftrong.  Ufually,  where  God  ^ives 
much  grace,  he  tries  grace  much. 

27  And  fhe  faid.  Truth,  Lord;  yet  the  dogs  eat  of 
the  crumbs  which  fall  from  their  matter's  table. 

Ohferve,  How  her  humility  grantsall, her  patience  overcomes 
all,  fhe  meekly  defires  to  poflefs  thedog's  place  ;  not  to  crowd 
to  the  table,  but  to  creep  under  it, and  topartakeof  thecrun^bs 
of  mercy  that  fall  from  thence.  Indeed  fhe  fhewedone  of  the 
beft  qualities  of  a  dog,  in  keeping  her  holdwherefhe  had  once 
faftcned,  not  letting  go  or  giving  over,  until  fhe  had  gotten 
what  fhe  defired.  L^nm  hence.  That  nothing  is  fopleafing 
unto  Chrift,  as  to  fee  his  people  following  him  with  faith  and 
importunity,  when  he  fccms  to  withdraw  from  them. 

28  Then  Jefus  anfweredand  faid  unto  her,  O  wo- 
man, great  is  thy  faith  :  be  it  unto  thee,  even  as  thou 
wilt.  And  her  daughter  was  made  whole  from  that 
very  hour. 

The  difciples  obferving  her  behaviour,  mighthavtf  been  rea- 
dy to  fay,  O  woman,  great  is  thy  patience,  great  is  ihyhunil- 
ity :  but,  fays  Chrift,  ^Creat  is  thy  faith  ;  he  fi-es  the  root,  we 
the  branches.  Nothing  but  faith  couldtht:s  temper  the  heart, 
thus  ftrcngthen  the  foul,  thus  charm  thetr r.g  e.  O  powerful 
grace  of  faith,  which  Chi iftl.imfclf  could  roiQPgerwt.lift  ind, 
but  cries  out  as  a  pcrfrn  overcome  by  the  pirvaltncy  of  i',  O 
uvman,  threat  is  t/.y  faith.     Arte,  That  no  gracctvcrgotsaway 

f/OIB 


Chap.  xvi. 


St.    MATTHEW. 


63 


from  Clirift  uncrowned:  though  we  rr.iy  wait  longfor  amer- 
cy,  yet  the  hand  of  faith  never  knocked  in  vain  at  the  door  of 
heaven. — Mercy  is  as  finely  ours,  as  if  we  had  it,  if  we  have 
but  fairhand  patience  fowait  for  it.  This -rood  woman  found 
it  fo,  to  her  unTpeiik-ible  comfort:  and  the  fame  (lull  we  find, 
in  the  excrcife  of  the  fame  grace,  ^if/f-  But  how  doth  this 
poor  woman's  faith  appear  to  be  great  faith?  A^if.  Bccai'fe 
ravine  no  primifc  to  rely  upon,  and  fufiliing  foinany  rcpulC- 
cs  with  feemin'j;  contempt,  (he  ftill  retained  a  sood  hope  of 
ChrilVs  kindncfs  andmercy.  Learn  hence,  I.  That  thcfaitli 
of  thofe,  who  depending  on  God's  goodnefs,do  plrxe  an  hum- 
ble confidence  in  God,  and  are  not  by  great  tcniptationsordif- 
coura^emcnts  removed  from  that  their  confidence  ;  fuch  taith 
is  defervedly  ftyled  great  faith.  2.  That  the  faith  of  believing 
Gemiles  was  not  only  praife-worthyandwell-pIeafingtoGod, 
but  more  excellent  and  better  plcafmg  than  that  of  the  Jews, 
to  whom  the  promifes  did  belong. 

29  5  And  Jefus  departed  from  thence,  and  came 
ui  h  unto  the  fea  of  Galilee  ;  and  went  up  in*o  a 
mountain,  and  fat  down  there.  30  And  j^reat  multi- 
tudes came  unto  him,  having  with  them  tlw/e  that  xoere 
lame,  b!ind,  dumb,  maimed,  and  many  others,  and 
cafl  them  down  at  Jefus'  feet ;  and  he  healed  them  ; 
q  I  Infomuch  that  the  multitude  wondered  when  they 
faw  the  dumb  to  fpeak,  the  maimed  to  be  whole,  the 
lame  to  walk,  and  the  blind  to  fee  :  and  they  glorifi- 
ed the  God  of  Ifrael. 

0.^rt//r  here,  i.  The  charity,  2.  The  faith  of  the  multi- 
Jude  in  brins^ing  the  blind,  the  deaf,  and  the  dumb  to  Chrift, 
Their  chari'y,in  lending  eyes  to  the  blind,  and  a  tongue  tothe 
dumb;  who  could  neither  come  to  Chriftfhemfelves,  nor  fpeak 
for  themfclves.  Every  man  hasnot  atongue  to  fpeak  for  him- 
felf ;  happy  is  he  that  has  a  tongue  to  pray  and  intercede  for 
others  :  This  charity  did  the  people  exercife  here.  ^  Alfo,  their 
faith  ;  they  laid  the  lame  and  blind  down  at  Jefus'  feet,  rely- 
ing upon  his  power,  and  believing  his  willingnefs  to  help  and 
heal  them.  Farther  the  effeft  of  this  miracle  upon  the  multii 
tudc;  it  was  twofold:  I.  They  were  ftruck  with  admiration 
and  wonder,  to  fee  fuch  cures  wrought  as  exceeded  the  courfe 
of  nature,  and  the  powerof  art.  2.  They  glorifed  the  God  of  If- 
rael; that  is,  they  acknowledged  it  to  be  a  wonderful  work  of 
power  and  mercy  wrought  by  that  God  whom  Ifrael  worfliip- 
ped.  Whence  we  /^orw.That  the  miraculous  worksofChrift, 
which  he  wrought  before  the  multitude,  were  obvious  to  their- 
fenfes;  and  did  conftrain  the  beholders  (  if  not  blinded  with 
Pharifaicalobftinacy)  to  acknowledge  the  power  ot  God  com- 
municated to  Chrift,  and  to  praife  him  for  it :  The  muUituile 
siarveUed  and  glorified  God. 

32  H  Then  Jefus  called  his  difciples  unto  him, 
and  faid,  I  have  compaflion  onthemuhitude,  becaufe 
they  continue  with  me  now  three  d.iys,  and  have  no- 
thing to  eat :  and  I  will  not  fend  tlietn  away  falling, 
left  they  faint  in  the  way.  33  And  his  dilciplcs  fay 
unto  him,  whence  (ball  we  have  fo'much  bread  in  the 
wildernefs  as  to  fill  fo  great  a  multitude  !  34  And 
Jefus  fiiith  u#to  them.  How  many  loaves  have  ye  ? 
and  they  faid,  Seven,  and  a  few  little  fifhes.  35  And 
he  commanded  the  multituds  to  ^fit  down  on  the 


ground.  36  and  he  took  the  feven  loaves  and  the 
fifhes,  and  gave  thanks,  and  brake  them,  and  gave  to 
his  dilciplcs,  and  the  dilciples  to  the  multitude. 

Here  wc  have  the  fecund  miriicle  of  Chrift's  companionate 
feeding  the  hungry  multitude.  Chap.  xiv.  we  read  ct  \\\ct 
tlioiifand  fed  ■u.'ith  five  loaves  und  itoofijhes  \  here  Chriil  feeds 
four  thonf.md  tvithfcven  loaves  o.nd  ajcwfmallfjhes.  Where 
ol'ferve.  That  Chrilt  led  tcwclt,  when  he  had  melt  provifion  ; 
when  he  Wddfevcii  loaves,  he  fed  but  four  thoufand ;  when  he 
\\Adfive  loavts,  he  fed  five  thoufand.  Thus  the  wifdom  and 
power  of  Chrift  is  gh  riiitd  by  him  as  he  plcalts.  1  he  feed- 
ing one  thcufind  with  one  loaf,  was  as  true  a  miracle  as  the 
feeding  fcven  thoufand.  Our  Savii.ur  did  put  forth  the  power 
of  Ids  G(!dh',-ad  in  v.oiking  miracles, after  whatmanner  fcem- 
cti  bcrt  to  his  own  \\  ifdom.  Otjerve  farther,  A  double  aftion 
perl'ornicd  bv  our  Saviour,  i.  lie  gave  thanks  ;  thatis,hepray- 
td  for  a  blcfiintj  upon  the  food.  Teaching  us  our  duty,  That 
if  the  Son  of  God  did  look  up  to  heaven,  andblefs  his  foo<I,wc 
fliould  not  fit  down  to  our  lootl  as  a  bcall  to  his  fodder,  an  ithout 
craving  a  blefling  upon  if.  The  next  adlion  was.  He  gaze  to 
his  dfcipies.  But  why  did  he  diftribute  the  loaves  by  the  hands 
of  his  difciples?  Becaufe  the  dif>.iples  queftioned  through  the 
weaknefs  of  their  faith,  whether  fuch  a  multitude  as  four 
thoufand  could  be  fed  with  fo  fmall  a  provifion  as  fcven  loaves. 
Now  our  Saviour,fo  convince  them  how  eafdy  hecoulddothat 
thing  which  they  had  judged  impolUble,  diftributes  the  bread 
by  them  ;  making  ufe  of  their  ow  n  eyes  and  hands,  for  tlicir 
convidion  and  fatisfaiSlion.  Thus  Chrift,  tofhame  the  unbe- 
lief of  his  difciples,  makes  them  not  only  fpedlators  butadtors 
in  tliat  work,  which  they  judged  impoffible  to  be  efFefted. 

37  And  they  did  all  eat  and  were  filled  :  and  they 
took  up  of  the  broken  meat  that  was  left  feven  bafkets 
full.  38  And  they  that  did  eat  were  four  thoufand 
men,  befides  women  and  children,  39  And  he  fent 
away  the  multitude,  and  took  Ihip,  and  came  into  the 
coalls  of  Magdala. 

o 
They  did  all  eat,  not  a  crumb  or  a  bit,  but  to  fulnefs  and  fa- 
tisfaftion;  yet /i?t;^«  bafkets  remain  ;  anfwering  the  number  of 
the  loaves,  as  the  twelve  bafkets  in  the  former  miracle  anfwer- 
ed  the  twelve  apoftles:  In  both,  more  is  left  than  was  at  firft 
fet  on  :  It  is  hard  to  fay  which  was  the  greater  miracle,  the 
miraculous  eating,  or  miraculous  leaving.  If  weconfiderwhat 
they  ate,  we  may  juftly  wonder  that  they  left  any  thing.  If 
what  they  left,  that  they  ate  any  thing.  Note  laftly,  Chrift 
would  not  have  thefe  fragments  loft,  but  gathered  up  ;  thegteat 
houfe-keeper  of  the  world  wifl  not  allow  the  lofs  of  his  orts. 
O  how  dreadful  will  the  account  of  thofe  be,  who  have  larce 
and  plentiful  cftates  to  anfwer  fora5loft,beingfpcnt  upon-thcir. 
lulls  in  riot  and  excefs  ! 

CHAP.        XVI. 

THE  Pharifees  alfo,  and  thaSadduces  came,  and 
tempting,  defired  him  that  he  would  fliew  them 
a  fign  from  heaven.  2  He  anfwered  and  laid  unta 
them.  When  it  is  evening,  ye  fay  it  uUl  iitair  weather: 
for  the  fky  is  red.  3  And  in  the  morning,  It  will  he 
foul  weather  to-day  :  for  the  fky  is  red  and  lowering, 
0  ye  hypocrites,  ye  can  difcern  the  face  ot   the  Iky  ; 

but 


64 


St.     MATTHEW. 


Cu  AP.    XVI 


but  c.in  ye  not  citfcem  the  figns  of  the  times  ?  A  wick- 
ed and  adulterniis  generation  feeketh  after  a  fi^n,  and 
tlicrj  (hall  no  fit^nbe  given  unto  it  but  the  fi^nof  tlic 
prophet  Jonas.     And  he  left  them  and  departed. 

Nr.'f  here,  i.  Tbc  pcrfons  dcmaniling  ofourSaviiMir  a  fign, 
A\c  Ph.arifccs  and  Sadduces,  perfons  of  contrary  opinions  and 
intcrcfls;  yet  both  agree  in  tempting  and  oppnfing  Chrift. 
LfRrn  thcnco,  Th.it  wicked  incn,  how  oppofi'efoever  they  are 
one  to  another,  yet  can  agree  together  in  oppofing  Chrift,  and 
tmderrnining  his  truth.  2.  The  fign  demanded,  Shnv  usafign 
frotr.  heaven  :  As  if  they  had  faid,  put  iisnot  ofFwith  fnch earth- 
ly figns  as  we  have  fcen,  in  mtihiplying  loaves :  But  let  us  fee 
a  miracle  from  heaven  ;  fuch  as  Mofes  and  Elias  wrought. 
This  they  dcfirtd,  not  fo  much  for  their  fatisfaflion,  as  out  of 
curiofity,  nay  wicked  treachery.  Learn  thence,  thattodeinand 
a  fign.  not  to  confirm  our  faith,  but  fo  harden  ourfelves  in  our 
unbelief,  is  a  dangerous  tempting  of  Chrift.  3- Our  Saviour's 
rejcftion  of  this  demand  of  the  Pharifees  to  give  them  a  fign  : 
O  ye  hyficcr'tles,  fays  he,  ye  can  dijcern  the  face  of  thejky,  but  ye 
cannot  ilifcern  thcjigm  of  the  times.  As  if  Chrift  had  faid,"Did 
not  inalice  and  obltinacy  blind  your  eyes, ye  might  ascafily  fee 
and  difcern  that  thcfe  are  the  times  of  the  Meffias,  and  that  I 
am  he,  by  the  miracles  wrought  by  me,  as  you  can  make  a 
judgment  of  the  weather  by  looking  upon  the  fky."  Learn, 
That  to  pretend  more  ignorance  and  uncertainty  in  difcerning 
the  fings  of  gofpel  times,  than  the  figns  of  the  weather,  isgreat 
hypocrify :  Te  hypocrites, ye  can  difcern  the  face  ofthefhy,  but  can 
ye  not  dijcem  theftgns  of  times.  Note  laftly,  That  our  Saviour 
doth  not  condemn  the  Rudy  of  nature,  or  making  obfervation 
cf  the  ftate  of  the  weather  from  the  face  of  the  iky  :  all  that 
our  Saviour  blamed  was,  that  they  were  better  flcillcd  in  the 
figns  of  the  weather,  than  in  the  figns  of  the  times.  As  God 
by  natural  figns  gives  us  warning  of  a  change  in  natural  things: 
fo  by  his  providential  difpenfations  he  gives  us  a  warning  of  a 
change  in  civil  things.  He  that  is  wife  zuillohferve  thefe  things; 
and  by  their  obfervation  will  come  to  underjland  the  pleafureof 
the  Lord. 

5  ?  And  when  his  difciplcs  were  come  to  the  Other 
fide,  they  had  forgotten  to  take  bread.  6  Then  Je- 
fus  faid  unto  them,  Take  heed  and  beware  of  the  lea- 
ren  of  the  Pharifees  and  of  the  Sadducces.  7  And 
they  rcafoned  among  themfelves,  faying,  It  is  becaufe 
we  have  taken  no  bread.  8  Which  when  Jefus  per- 
ceived, he  faid  unto  them,  O  ye  of  little  faith,  why 
reafon  ye  among  yourfelvcs,  becaufe  ye  have  brought 
no  bread  ?  g  Do  ye  not  yet  underftand,  neither  re- 
member the  five  loaves  of  the  five  thoufand,  and  how 
many  baflcets  ye  took  up  ?  10  Neither  the  feven 
loaves  of  the  four  thoufand  and  how  many  baflcets 
ye  took  up  ?  11  How  is  it  that  ye  do  not  undcr- 
fland,  that  I  fpake  it  not  to  you  concerning  bread, 
that  yc  fhoald  beware  of  the  leaven  of  the  Phar- 
ifees and  of  the  Sadducees  ?  1 2  Then  underftood  they 
how  that  he  bade  iJum  not  beware  of  the  leaven  of 
bread,  but  of  the  do6lrine  of  the  Pharifees  and  of  the 
Sadducces. 

Nefe  here,  i.  How  cull  the  difciples  of  Chrift  were  under 


Cliiirt's  own  teaching,  how  apt  to  put  a  carn&I  fcnfe  upon  his 
words;  thcv  apprclKnil?dhe  nnd  fp-kcn  tothcm  of  the  leaven 
o(  bread,  what  he- i!i!cnd''(l  ot  the  leaven  of  the  Ph.iri fees  doc- 
trine. 2.  The  fmart  and  (harp  reproof  which  Chrift  Jefuj 
gave  liis  difciplcs,  for  not  undcrftanding  the  fcnfe  and  fignifi. 
cation  of  wlnthe  fpake.  The  Lord  Jefus  Chrift  is  much  dif- 
pleafcd  wi  h  his  own  people,  when  he  difccrns  bllndncfs  and 
ignorance  in  them,  after  more  than  ordinary  means  of  know- 
ledge enjoyed  by  them  ;  Hew  is  it  that  ye  do  not  yet  underftand  ? 
3.  The  metaphor  which  Chrift  fets  forth  the  corrupt  doflrine 
of  the  Phaiifec-s  by;  he  compares  it  to  leaven,  partly  for  its 
foomcfs,  and  partly  for  its  diffiifivenefs.  Leaven  is  a  piece  of 
four  dough,  that  ditfiifes  iifcif  into  the  whole  mafs  or  lump  of 
bread  with  which  it  is  mixed.  From  whence  our  Saviour  in- 
timates, that  the  Pharifees  were  a  four  and  proud  fort  of  peo- 
ples apd  their  doftrines  like  themfelves, poifonous  and  perni- 
cious in  their  confequcnces ;  the  contagion  of  which  our  Lord 
warns  his  difciples  to  avoul  jnd  (luin.  Whence  learn.  That 
error  isas  damnable  as  vice;  petfons  erreneous  in  their  judg- 
ments arcto  be  avoided,  as  well  as  thofe  that  are  lewd  and  wic- 
ked inconvcrfations.  He  that  has  a  due  care  of  his  foul's  falva- 
tion,  muft  as  well  beware  of  erroneous  principles  as  of  de- 
bauched praftices.  4.  Our  Saviour  does  not  command  his  dif- 
ciples to  fcparatefrom  communjcn  with  the  Pharifees,  and  o- 
blige  them  not  to  hear  their  doSrine,  but  only  to  beware  of 
the  errors  that  they  mixed  v.'ith  their  doflrine.  We  may  and 
ought  to  hold  communion  with  a  church,  though  erroneous 
indo£lrinc,  if  not  fundamentallyerroneous.  Separation  from. 
a  church  is  not  juftifiable  upon  any  other  ground,  than  that 
which  makes  a  feparationbetwccn  God  and  that  church:  which 
is  cither  the  apoftacy  of  that  church  into  grofs  idolatry ;  or,  in 
point  of  do£lrinc,  into  damnable  hcrefy,  or  impofing  finful 
terms  of  communion. 

13  f  When  Jefus  came  into  the  coafts  of  caefaria 
Philippi,  he  alked  his  difciples,  faying.  Whom  do 
men  fay,  that  L  the  Son  of  man,  am  ?  14  And  they 
faid,  Someyay  ihxit  thou  art  John  the  Baptifl;  fome,  E- 
lias;  andothers.Jeremias,  or  one  of  the  prophets.  15 
He  faith  unto  them.  But  whom  fay  ye  that  I  am  ? 
And  Simon  Peter  anfwered  and  faid.  Thou  art  the 
Chrift  the  Son  of  the  living  God.  \j  And  Jefus  an- 
fwered and  faid  unto  him,  BleCfed  art  thou  Simon-Bar- 
jona  :  for  fle(h  and  blood  hath  not  revealed  it  unto 
thee,  but  my  Father  which  is  in  heaven. 

Note  here,  i.  Our  Saviotir's  qucftion,  and  the  difciples  an- 
fu-er.  Our  Saviours  queftion  is  two-fold:  I.  fVhom  do  men 
Jay  that  I  am  ?  Not  that  the  Son  of  God  was  ignorant  what- 
mtn  faid  of  him  ;  but  he  had  an  intention  more  firmly  to  fet- 
tle and  cftablifti  his  difciples  in  the  belief  of  his  being  the  pro- 
mifed  Mellias.  And  therefore,  2.  He  puts  the  queftion  to 
them,  IVJjcm  do  you,  my  difciples, yPyy  that  I  am  ?  "You,  that 
have  heard  the  holincfs  of  my  doflrine,  and  feen  the  divinity 
of  my  miracles. — What  fay  you  to  me?  And  what  confeftion 
do  you  makeof  me?"  Chrift  cxpefts  greater  mcafures  of  grace 
and  knowledge,  and  higher  degrees  of  aftianceand  faith,  from 
thofc  that  have  enjoyed  thcgrcatcft  means  of  grace  aiid  kno-.v- 
ledge.  The  difciples  were  eye  and  car-witnclles  of  his  doc- 
trine and  miracles,  and  accordingly  he  cxpe4|l  from  them  a 
full  confeftion  of  his  divinity.  2.  "The  aniwcr  returned,  fi.) 
By  the  apoftlcs  in  general ;  and  they  faid.  Some  fay  that  thou  art 

fohn 


Chap.  xvi. 


St.  •  M  A  T  T  H  E  W. 


^5 


Jshn  the  Bapt'if};  foim  Eliat\  fomi  Jcrtmias.  It  Is  no  new 
thing,  it  fecins,  to  find  diverlity  oi  judgments  and  opinions 
coiiterniiig  Clirift  and  the  affairs  of  his  kingdom.  \V  e  find, 
that  when  our  Saviour  was  amon^fl  men,  who  daily  both 
faw  and  heard  him,  yet  there  was  then  a  divcHity  of  opini- 
ons concerning  him.  (?..)  Peter,  in  the  name  of  the  reft  and 
as  the  mouth  of  all  the  apoftles,  makes  an  open  confefiion  of 
his  being  the  Son  of  God  ;  Thou  art  Chr'ift  tie  Son  oj  the  liv- 
ing God.  Whence  note.  That  thevci!  of  Chrift's  human  na- 
ture  did  not  keep  the  eye  of  his  difciples'  faith  from  feeing 
him  to  be  the  Son  of  God  as  well  as  tiie  Ton  of  man -.Thou  urt 
Chri/I  the  Son  of  the  living  God.  3.  How  highly  our  Saviour 
was  picafed  with  this  confelfion  ;  he  pronounces  Peter  and 
the  reft  in  him,  blejfcd,  who  hud  by  him  made  this  chriftian 
confeffion  ;  Bkjfeci  art  thou,  Siimti ;  and  tellshim,  i.  Wliat 
did  notenable  him  to  make  th.tt  tonfefTion,  not  flefh  ami  blood; 
that  is,  not  man,  nor  the  wifdom  and  rcafon  of  man.  2. 
But  polittvelv,  Cod  the  Father.  »'y  the  operation  of  his  Spirit, 
and  the  difpenfation  of  the  gofpel,  has  wroughtdivine  faith 
in  you,  and  drawn  forth  this  glorious  confelfion  from  you, 
that  I  am  indeed  the  Son  of  God.  Thence  learn.  That  no 
I&ancan  favingly  believe  that  JefusChrifl  is  the  eternal  Son 
of  God  and  Saviour  of  the  world,  but  he  in  whom  God  him- 
felf,  by  his  Holy  Spirit,  has  wrought  fucha  perfuafion,  by 
the  niiniAry  of  the  gofpel. 

18  And  1  fay  alfo  unto  thee,  that  thou  art  Peter, 
and  upon  this  rock  I  will  build  my  church;  and  the 
gates  of  hell  fhall  not  prevail  againft  it. 

hSnte  here,  i.  As  Peter  confefled  Chrift,  foChrift  confefl"- 
eshim  ;   Peter  faid,  7hou  art  Chrijl  ;    Chrift  fays,  Thou  art 
Peter,  alluding  to  his  name,  which  fignifies  a  rock  ;  he  hav- 
ing made  good  that  title  by  the  ftrength,  ftability,and  firm- 
nefi  of  his  faith.     2.   A   double  promife  made  by  Chrift  to 
Peter.   {i.>  For  the  building.   2.  For  the  upholding  of  his 
church.     For  the  building  of  his  church  ;   ( i.)Upon  this  reck 
will  1  buildmy  church.     Upon  what  rock  ?   "Upon  Peter  the 
rock  confefling,"  fay  the  Papifts  :   but  if  fo,  no  more  is  faid 
of  Peter  here,  than  of  all  the  apoftles  elfewhere.     Gal.  ii. 
9.  James  and  John  are  called  pillars  as  well  as  Peter.     So 
that  his  fuperiority  over  the  reft  of  the  apoftles,  can  with  no 
reafon    be  from  hence    inferred.     "Upon    Chrift,  the  rock 
confelTed,"  fay  the  Proteftants  ;  for  Chrift  is  the  foundation 
ftone,  upon  which  his  church  is  built ;  Eph.    ii.  20.  Te  are 
huilt  up'in  t'e/'.undiition    cf  the  apojlles  and  prr.phets,  Jejus 
Chrijl  himfelf  bring  the  chief  corner-ftonc .      So  then,  not  up- 
on Peter  the  rock  confeffing,  but  upon  Chrift  the  rotk  con- 
feffed  ;  and  upon  the  rock  of  Peter's  confeflion,  that  funda- 
mental truth.    That  Chrift  is  the  Son  of  the  living  God,  is 
ihe  church   built.     Upon   this  rock -mil  I  build  my  church; 
Super  hano  conftjfionis  tua  Petram  edificeha  ecctefiam  nieam. 
Yer  Chrift  may  here  be  faid  to  build  his  church  upon  Peter,' 
bccaufe  he  ufed  St.   Peter's  miniftry  in  laying  the  foundati- 
on  of  a  church  among  the  Jeu  s  and  Gentiles  ;  he  being  the 
firft  preacher  of  that  faith    which  he  here  confeflcd   fiift  to 
the  jews,  Adls  ii.    and  then  to  the  Gentiles,  Acts  x.      And 
accordingly   St.  Peter's  converfion  of  three  thoufand  fouls 
by  his  miniftry.  Ads  ii.  41.  is  looked  upon  by  fome  as  a  punc- 
tual fulfilling  of  this  promife  here  made  unto  him.      He  was 
ftyled  therock,bccnnfehehid  the  foundations  of  faith  among 
the  nations,  that  is,  the  firft  foundations  of  a  chriftian  church 


in  the  world.     Whence  it  .ippears,  th.it  in  tins  mnter    Sr. 
Peter  neither  had  nor  can  have  a  rucccllbr  ;  but  if  the  Popo 
will  pretend  to  be  his  ruccellbrin  this  aftair,  he  niuft  not  lit 
at  Rome,  lording  it  over  God's  heritage,  but  muft  ga  in  p:r. 
fen  to  the  unbelieving  Jews,  and  unconverted  heathens,  as 
I'eter  did  ;  and  labour  by  his  preaching  to  bring  over  the 
Turk,  the  Jew,  and  the  infidel  to  chiiflianity.     N'Je  alfo,' 
our  Saviour's  promifefor  the  upholding,  as  well  as  the  build- 
ing of  his  church  ;  The  gates  nf  hell /hall  not  prevail   iigair:Jt       ^ 
//.•  That  js,  all  the  policy  and  power  of  the  devil  .ind  his  in- 
ftruments  (hall  neither  deftroy  my  church,  nor  extinguilh  the 
light  of  this  divine  truth,  which  thou  now  haft  made  confel- 
fion of,  namely,  "That  I  am  the  true   Mefllas,  the  Son   of 
the  living  God."     Note,  i.   That  Jefus  Chrift  is  the  build- 
er, and  will  be  the  upholder   of  his  church.     2.   1  hat  the 
church  upheld  by  Chrift's  power  and  promife,  fliall  never  be 
vanquifhed  by  the  devil's  pplicy  or  ftrength  :   Upon  th\s  rock, 
&c.  andthe gates,  &c.   By  the  gates  of  hell,  underft.-.nd,(i.) 
The  wifdom  of  hell,  gates  being  the  feat  of  council.      (2.) 
The  ccnfures  and  fentence  of  hell,  gates  being  the  place  of 
judicature.   (3.)  By  the  gates  of  he!!,  'mderft.md  the  arms 
and  power  of  hell;  gates  being  a  place  of  ftrength  and  guard'. 
So  that  when  Clirift  fccures  againft  hell,  he  i'ecures  againft. 
all  that  receive   their  commifiion  fiohi  licll ;  neiilier    hell, 
nor  any  envenomed  by  hell,  fhall  prevail  ag^inftmy  church. 

igAnd  I  will  give  unto  thee  the  keys  ofthe  kingdom 
of  heaven:  and  whatfoever  thou  Ihaltbind  on  earth 
fhall  be  bound  in  heaven :  and  whatfoever  thou  fiialt 
loofe  on  earth  fliall  be  loofed  in  heaven. 

Note  here,  1.  The  perfon  to  whom  ihis  promife  is  m.ide, 
namely,  to  Peter,  with  the  reft  of  the  apoftles  ;  the  confef- 
fion being  made  by  him  in  the  name  of  the  reft.  Ell'ewhere, 
we  find  the  lame  authority  and  power  gi\en  to  them  all, 
which  is  here  committed  unto  I'eter,  John  xx.  23.  Whofe 
fms  fotver  ye  remit,  they  are  remitted.  Although  tliere  might 
be  a  priority  of  order  among  the  apoftles,  yet  no  fuperiority 
of  pov\er  was  founded  in  any  one  of  them  over  and  above 
the  reft.  2.  The  power  promifed  ;  /  -Mill give  thee  the  keys 
cf  the  kingdom  of  heaven  ;  that  is  the  key  of  doftrine,  and  key 
of  difcipline,  or  full  power  and  authority  to  preach  the  gof- 
pel, to  adminifter  facraments,  and  execute  church  cenfures. 
The  fpeech  is  metaphorical,  and  alludes  to  the  ftewards  and 
officers  of  great  houles,  to  v  hofe  truft  the  keys  of  the  houf- 
hold  are  committed. — Chrift's  minifters  are  the  ftewards  of 
his  honfe,  into  whofehands  the  keys  of  his  church  are  com- 
mitted by  Chrift  ;  the  Pope  would  fnatch  them  out  of  aJl 
hands,  and  kcf  p  tliem  in  .his  own;  he-fnatches  at  Peter's 
keys,  but  makes  fliipvircck  of  Peter'.<- faiih.  arrogating  Pe- 
ter's power,  but  abrogating  his  holy  profcfTion.  Lcum,  i. 
That  the  power  and  authority  which  1  he  minifters  of  the 
gofpel  do  e.xercife  and  execute,  is  from  Chrift  ,  Jivillgiv^ 
thee  the  ktys  of  the  kingdom.  2.  That  this  power  of  the  keys 
Chrift  difpenfed  promifcnonfty  to  all  his  apoftles,  and  never 
dellgned  it  as  a  peculiar  for  St.  Peter.  As  they  all  made 
the  f:mie  profefTion  of  faih  by  Peter,  fo  they  all  received 
the  fame  authority  and  power  with  Peier.  And  accordinfr- 
ly,  the  apoftles  excrcifed  their  office  iiidependantly  of  Peter 
in  converting  thcfe  of  the  circumcifion  as  well  ashe  And, 
St.  Paul,  who  was  the  apoftle  of  the  Gentiles,  opened.rhe 
kingdom  of  heaven  to  far  more  Gentiles  than  ever  Peter 

I  did; 


66 


St.    MATTHEW. 


Gkap  xvit 


did  ;   and  therefore,  hail  this  key  of  the  kingdom  of  heaveij 
given  to  hiiu,  as  much  as  to  St.   Peter. 

20  Then  charged  he  his  difciples  that  they  (hould 
tell  no  man  that  he  was  Jefus  the  Chrift. 

That  is,  till  after  his  refurrcftion.  It  may  feem  ftrangc 
that  our  Savii>ur  lliould  charpre  hisdifciples  to  tell  no  man 
that  he  was  Jelus  the  Chrilt,  feeing  the  knowledge  ot  it  was 
fo  ncceflary.  'I'he  reafon  is  conceived  to  be,  i.  Becaufe 
tlie  glory  ot  his  Godhead  was  not  to  be  fully  manifelled  till 
after  Ins  rc'rurrcftion,  and  then  to  be  publilhed  hinifelf,  and 
contirmcJ  by  hi-i  own  miracles.  2.  Left  the  knowledge  ot  it 
lliould  have  hindered  his  tieath  :  For,  Had  the  rulers  known, 
thty  'Mould  not  have  crucified  the  Lord  of  ghry.  '  Learn,  That 
Chrift  has  his  own  fit  times,  and  proper  feafons,  in  which 
he  reveals  his  own  myfterics  to  the  world.  3.  That  Chrift 
v.is  io  intent  upon  laying  down  his  life  for  finners,  that  he 
would  not  have  his  death  hindered  by  an  untimely  declara- 
tion of  his  being  truly  and  really  God  :  after  his  death  if 
was,  that  he  declared  himfc-lf  to  be  the  Son  ofdd  with  prater, 
by  the  rejurrtilionfrom  the  dead. 

21  H  From  that  time  forth  began  Jefus  to  (hew 
unto  his  difciples  how  that  he  mull  go  unto  Jerufa- 
lem,  and  fuffer  many  things  of  the  elders  and  chief 
priefts  and  fcribes,  and  be  killed,  and  be  raifed  again 
the  third  day. 

Note,  I.  The  wifdom  of  our  Saviour,  in  acquainting  his 
difciples  with  the  near  approach  of  his  death  and  fufferings. 
This  he  did  for  feveral  reafons  :  1.  To  let  them  underftand 
that  he  was  really  God  (as they  had  juft  before  confefled  him 
to  be)  by  his  foreknowing  and  foretelling  things  to  come. 
2-  To  convince  them  of  their  error,  in  apprehending  that 
his  kingdom  was  of  this  world,  and  that  he  was  to  1  eign  here 
a  teinporai  prince.  (3.)  To  prevent  their  being  ofFended  at 
his  fufferings,  and  to  prepare  them  for  their  own  ;  that  they 
might  neither  ihrink  at  them,  nor  fink  under  them.  2.  The 
perfons  foretold  by  Chrift,  that  fhould  be  the  bloody  aftors 
in  the  tragedy  of  his  death  ;  namely,  the  rulers  and  chief 
priefts  :  it  was  the  poor  that  received  Chrift,  and  embrac- 
ed the  gofpel ;  it  was  the  great  ones  of  the  world  that  re— 
jeL^ed  him,  and  fet  him  at  nought ;  and  the  rulers  both  in 
church  and  ftatc  condemned  and  cruciiied. 

2  2  Then  Peter  took  him,  and  began  to  rebuke  him, 
faying,  Be  it  far  from  thee,  Lord ;  this  ihall  not  be  un- 
ijO  thee. 

No  doubt  Peter  fpake  all  this  out  of  a  fincere  intention, 
and  witli  a  fingular  affection  towards  our  Saviour  ;  butpious 
intentions,  and  good  affections,  will  not  juftify  unwarranta- 
ble aftions.  From  this  counfel  of  St.  Peter  to  Chnft,  we 
learn,  i.  How  ready  Hcfii  and  blood  is  to  oppole  all  that 
tends  to  fuffering  ;  /)IaJier,fpare  thyfelf.  2.  What  need  we 
have  to  be  fortified  againft  the  temptations  of  friends  as  well 
as  of  enemies  ;  for  Satan  can  make  good  men  his  inftruincnts 
to  do  his  work,  when  they  little  think  of  it.  Peter  little  fu(- 
pefted  that  Satan  fet  him  on  work  to  hinder  the  redemption 
of  mankind,  by  difTuading  Chrift  from  dying.  But  oblerve, 
in  the  next  vcrle,  with  what  indignation  Chrift  rejtfts  Pe- 
ter's  advice. 


23  But  he  turned  and  faid  unto  Peter,  Get  thee 
behind  me,  Satan  ;  tiiou  art  an  offence  unto  me  :  fof 
thou  favourcft  not  the  things  that  be  of  God,  but  thofc 
that  be  of  iucn. 

Chrift  looked  upon  Peter  with  anger  and  difpleafure  : 
Chrift  heard  Satan  ipeaking  in  Peter.  It  was  Peter's  tongue, 
but  Satan  tuned  it ;  therefore  Chrift  calls  Peter  by  Satan's 
name  :  I'hey  th.i;  will  do  the  devil's  work,  Ihall  have  the 
devil's  name  too.  He  that  would  hinder  the  redemption  of 
mankind,  is  Satan,  an  adverfary  to  mankind  From  our  Sa. 
viour's  fniart  reproof  given  to  Peter,  learn,  That  no  love 
or  refpeft  to  men's  perion^  or  piety  muft  draw  us  to  flattef 
them  in  their  (ins,  or  caufe  us  to  fpeak  lightly  of  their  fms. 
From  our  Saviour's  refolution  not  to  favour  himfelf,  not- 
withftanding  Peter's  advice,  liarn.  That  fo  intent  was  the 
heart  of  Chrift  upon  tWe  great  work  of  man's  redemption, 
that  he  coukt  not  bear  the  Vwjft  vvord  that  (hould  obftruft 
him  in  it,  or  divert  him  from  it.  ^  ,^ 

24  Then  faid  Jefus  unto  his  difciples,  If  any  nuM 
will  come  after  me,  let  him  deny  iiimielf,  and  take  up 
his  crofs,  and  follow  me. 

Note  here,  i.  How  our  Saviour  reccommends his  religion 
to  every  man's  choice  ;  not  attempting  by  force  and  violence 
to  compel  any  to  the  profeffion  of  it.  Jf  any  man  -will  come 
ajter  me,  that  is,  if  any  man  chufe  andrefolvc  to  be  achrif* 
tian.  2.  Our  Saviour's  terms  propounded  :  i.  Self  denial. 
Let  him  deny  him/elf.  By  which  we  are  not  to  underftand 
the  denying  and  renouncing  of  onr  fenfes  in  matters  of  faith 
nor  yet  the  renouncing  of  our  reafon  m  matters  of  religion; 
but  by  felf-denial- is  meant,  that  wc  lliould  be  willing  topart 
with  all  our  earthly  comforts,  and  quit  all  cur  temporal  en- 
joyments for  the  fake  ef  Chrift  and  his  holy  religion.  2. 
Gofpel-fufFering,  He  muji  take  up  his  crofs  /  An  illufion  to 
a  roman  cuftom,  that  the  malefaftor,  who  was  to  be  cruci- 
fied, took  his  crofs  upon  his  fhou'der,  and  carried  it  to  the 
place  of  execution.  Where  note.  Not  the  muking  of  the 
crofs  for  ourfclves,  but  the  patient  bearing  of  it,  when  God 
lays  it  upon  our  fhoulder,  is  theduty  enjoined  :  Lethimtaht 
up  his  crofs.  3.  Goi-^e\—ieTy\ce,  He  mu/t  fUoiu  me;  that  is, 
obey  my  commands,  and  follow  my  example  :  He  muft  fet 
my  life  and  doftrine  continually  before  him,  and  muftbedai« 
ly  correfting  and  reforming  of  his  life  by  that  rule  and  pat. 
tern.     St e  on  Luke  \yi.  23. 

25  For  whofoever  will  fave  his  life,  fiiall  lofe  it; 
and  whofoever  will  lofe  his  life  for  my  lake,  fhall  find 
it. 

Note  here,  i.  That  the  love  of  this  temporal  life,  is  sf 
great  temptation  to  men  to  deny  Chrift,  and  to  renounce  his 
holy  relig'on.  2.  That  the  fureft  way  to  attain  eternal  life, 
is  cheerfully  to  lay  down  a  mortnl  fife,  when  the  glory  of 
Chrift  and  his  fervice  calleth  us  thereunto, 

26  For  what  is  a  man  profited.  If  he  ihall  gain  the 
whole  world,  and  lofe  his  own  foul?  or  what  Alalia 
man  give  in  exchange  for  his  foul  ? 

Lfarn,  i.  That  God*li.is  intnift  d  every  rne  of  uswltha 
fpul  of  intlUmable  worth  andpreciouinefi,  capaLle  of  being 

faved 


Chap,  xvii. 


St.     M  a  T  T  H  E  \V. 


faved  or  loft,  and  that  to  all  etrmity.  5.  That  th«  gain  of 
the  w  hylc  >vorI'J  is  not  coinparablfi  with  the  lolsof  one  precious 
foul.  The  foul's  lofs  is  an  inconiprehenfible  and  irrecover- 
able lofs. 

27  For  the  fon  of  man  fhall  come  in  the  glory  of 
his  Father  with  his  angels ;  and  then  he  fliali  reward 
every  man  according  to  his  works. 

There  isatu',  fold  judgmetit  fpoken  ofbv  thisfevangHiftSt. 
Matthew,  najnely.  a  pat  liciilar  comin^r  of  Chrift  to  execute 
vengeance  on  the  Jews.at  the  dt-ftruc'tionof  Jeriif.lem  :   and 
a  general  commgat  tlie day  oi  judgment.      If  weunderftand 
this  place  of  the  latter,  we  have  then,  1 .  The  judge  dtfcrib- 
cd   /*f  Sen  of  -ilcn,  he  who  was  and  is  both  God  and  M.in, 
fliall  judge  both  anjrel,.  and  men.     2.   The  fplendor  of  that 
day    declared.    He  Jhall  corns  in  glory   -^vitb  his   hcly  angel!. 
The  attendance  of  angels  fliall  be  reqoir*d  by  Chrift,    not 
for  neceflity,bui  for  Majefly.  3.    Tiie  work  and  bufinefs  of 
that  day  detnonftratcd,  and  tfaatis,  T'or^'nc.Vr/o  every  man  ac^ 
cording  to  his  luork.     Learn,  That  the  judgment  of  the  great 
day  will  be  iroft  glorious  and  righteous  :   Chrift  will  be  glo- 
rious in  his  perfon,  and  glorious  in  his  attendance  ;  and  the 
judgment  will  be  according  to  righteoufnefs,  IV'thout  refpeit 
ofperfons,  according  to  vjhat  hat  been  done  in  the  body. 

28  Verily  I  fay  unto  you,  There  befome  {landing 
here  which  fhall  not  tafte  of  death  till  they  fee  the 
Son  of  man  coming  in  his  kingdom. 

A  threefold  lenfe  and  interpretation  is  given  of  tbefc 
words.  I.  Some  will  have  them  refer  to  our  Saviour's 
transfiguration,  mentioned  in  the  next  chapter  :  As  if  he  had 
faid,  "Some  of  you,  as  Pet«r,  [ames,  and  John,  (hall  Ihoii  - 
ly  lee  me  tipon  mount  Tabor  infuch  glory  as  I  will  come  into 


udgmenj."  2.  Others  underftand  th«  v^ords,  of  Chrift's 
exercifing  his  kingly  power,  in  the  deftruaion  of  Jerufalem 
and  the  Jewifh  nation,  which  John  did  live  to  fee.  3.  O- 
thers  refer  the  words  ro  the  time  of  thegofpel  afterChrift's 
refurreftion  and  afccniion,  when  the  goiptl  was propogated 
and  fpreadfar  and  near,  according  to  St.  Mark  ix.  i.  There 
crefome  handing  Ixre,  that  jh  all  nottojie  of  death  till  they  fee 
the  kingdom  of  God  -ufith  pov/er  ;  that  is,  till  they  fee  the 
incrcafe  and  enijrgeinent  of  the  church  by  the  gofptl. 
Thence  note,  that  where  the  gofpel  is  powerfully  preached, 
and  cheerfully  obeyed,  there  Chrift  cometh  moft  ulorjoully. 
in  his  kingdom. 

CHAP.  XVII. 
A  ND  after  fix  days  Jefns  taketh  Peter, James,  and 
-».  l^John  his  brother,  and  brin^cththcm  up  into  an 
hi^h  mountain  apart,  2  And  was  transfigured  before 
them :  and  his  face  did  fhine  as  the  fun,  and  his  rai- 
ment was  white  as  the  light. 

_  The  f^ornier  part  of  this  chapter  gives  its  art  account  of  onr 
saviour  s  glorious  transfiguration  :  He  laid,  as  it  were,  the 
garments  of  frail  humanity  and  mortality  afide  for  a  little 
time,  and  afTuming  to  himfelf  the  robes  of  majeOy  and  c!orv 
the  rays  of  his  divinity  darted  forth,  his  face  fhined  with  a 
ple^^fing  bnghtnefs.  and  his  raiment  with  fuch  a  glorious 
Jultre,  as  did  at  once  both  dazzle  and  delight  the  eyes  of  the 


beholders.     Here  note,  i .  The  reafons  of  our  Lord's  'nns- 
figuration:     (,.,   To   demonflrate   ..nd  tcft.fy  the  truth"  of  ■ 
his   diVinity  .,    that  he  .uas  the  Chrift    the  sJn  of  the   Ih^ 
r"^/W   according    to  St.  Peter's  confelfion  juft  before  • 
1  his  d.vme  glory  was  an  evidence  of  his  divine  nature. fi  \ 
thrift  was  thus    transfigured,  to  prc.'igure   the  glory  of  his 
fecond  coming  to  judgment,  -xvhen  h.  Jhall  be  Med  of  his 
fawts.  2.    I  he  choice  which  our  Saviour  makes  of  the  wit- 
iiefles  of  his    transfiguration,  his   three    difcipies.     Peter 
James   and  John.     But  why  difcipies  ?   why  three  difcipies^' 
why  thefe  three  ?  ft.)   This  tran  figuration  was  a  type  and 
fhadow  of  the  glory  of  heaven  :   Chrift  therefore  vouchfafej 
the  carneft  and  firft-fruits  of  that  glory  only  to  faints  •   up. 
on  whom  he  intended  tobeftow  thefu'lharveft    (z  )  fl-ree 
d.fopleswere  Ns^tnefles  fiifScient  to  teftify  thism.r.cle.  'ju- 
Z^ZTl^T^'^  of  Ibis  favour;   yet,   left  he  fliould  rniir- 
mTo»  ^r^    "u'""'"'^  ''J?!'  being  left  out,  others  are  alfo 
left  out  befides  him.     3     Thele  three,  rather  than  others - 
becaufe     ,.   Thefe    difcipies  are  more  eminent   for  grace' 
zeal,  and  love  to  Chrift  ;   and.  confequently,  are  moft  hi.h! 
Iv  dignified  and  honoured  by  him.     'Ihe  moft  eminent  man- 
ifeftations  of  g.ory,  are  made  by  God  to  thofe  that  are  moft 
emment  in  grace.  2.Thefe  three  were  witneiTes  of  Chrift'sne- 
ony  and  paffion  ;  to  prepare  them  for  which  they  are  here 
made  witneffes  of  his  transfiguration.     This  glorious  vifion 
fVorn  motmt  Tabor  fitted  them  to  abide  the  terrors  of  mount 
Calvary.     Learn,  That  thofe  whom  God  fingles  oiit  for  the 
greateft  trials,  he  will  fit  beforehand  with  the  beft  enable- 
ments. 

3Andi)ehold,  there  appeared  unto  them  Mofesand 
Elias  talking  with  him. 

A?o/d-here,  The  glorious  attendants  upon  our  Saviour  a* 
his  glorious  transfiguration;  they  were  two,  two  men  •  and 
thele  two  men,  Mofes  and  Elias.     1  his  being  but  a  glimpfe 
ofChrftsglory,  not  a    full  manifeftation    of  it,    only    two 
of  the  glonfi-d   faints  attend  upon  Chnft  at  it  :     When  he 
fliall  coine  in  his  full  glory,  ten   thoufand  of  thoufands  fhall 
attend  him.     Thefe  two  attendants  were  two  men,  not  two 
angels;  becaufe  men  were  more  nearly  concerned  in  what 
was  done ;  they  were    not  only    fpeftators   but  partners 
Man's  reftoration  was    Chrift's  principal  aim  ;     the  angel's 
cimfirm.ition  his  Icfs  principal  defign.      13ut  why  Mofe    and 
hlias?    I.   Mofes  the  giver  of  the  hw,  and  Elias  thechicfof 
the  prophets,  attending  both  upon  Chrift,  did  (hew  the  con- 
fcnt  of  the  law  and  the  prophets  with  Chnft,  and  their  ful- 
filling undaccompLfhmeni  in  him.   2.  i'ecaufe  thefe  twovere 
the  moft  laborious  fervants  of  Chrift, both  adventured  ih'cip 
liv«s  in  God's  caufe.  and  therefore  are  highly  honoured  by 
Chrift.     Such  a'  honour  him,  he  ■will honour. 

4  Then  anfivercd  Peter,  and  faid  unto  Jefu-t.  Lord, 
it  is  good  for  us  to  be  here  ;  if  thou  wilt,'  let  us  make 
here  three  tabernacles ;  one  for  thee,  and  one  for  Mo- 
fes, and  one  for  Elias, 

ObfrvehtTC,    1.  The  perfon  fupplicating,  Peter.     No 
doubt  the  other  two,  James  and  John,  were  much  affefted 
but  Peter  is  more  fervr nt  and  forv/ard ;  yet  there  is  no  ar- 
guing with  the  Papift  from  his  fervency  to  his  fuperlority  : 


ia 


h»s 


68 


St.     M  A  T  T  H  E  W. 


Cha*.  XVII. 


his  perfvinal  prerogatives  were  not  hereditary.  2.  Theper- 
fon  fupplicateJ,  Jtfus;  not  Mofes,  nor  Eli.is;   thedilciples 
make  nof  rayer,  no  luit  to  them,  but  to  Chrift  only.     Pray- 
ers tof.iints  departed  .ire  both  vain  and  unlawful. — 3.   1  he 
lupplicaiion  itielf,  am\  that  was  for  their  continuance  where 
they  were.,    Jt  is goo^i/or  us  to  be  here.     O  what  a  ravill.- 
jng  comfort  is  the  Icllowlhipof  the  faints  !  but  the  prefence 
ot  Chrift  among  thfui,  renders  their  joys  tranfporiing.   4- 
Their  prolier  of  fervice  to  farther  this  continuance,  Let  us 
'trtake  three  iub-rntuUt.     This  motion  was  well  meant  and 
<Jevout.     St.  Peter  will  ftick  at  no  coft  or  pains  for  the  en- 
iovnient  of  Chrilt's  prcfen?e  and  his  faints  company,  yet 
was  the  motion  unadvifed  and  rafli.     St.  Peter  tried  in  de- 
liring   a  pcrnctuitv  of  that  condition  which  was  but  tranli- 
ent  and  niotnentary.     This  vilion  was  only  a  tafte  of  glory,. 
,iot  a  foil  repaft.     He  errs,  in  that  he  would  bring  down 
iieavento  earth,  and  take  up  with  Tabor  inftead  ot  lieaven. 
lie  errs,  in  th.u  he  would  enter  upon  the  poffellion  of  hea- 
ven's glory  without  fuffering,  and  without  dying.     Peter 
'Muld  b:  clithed  upon,  but -was  not  willing  to  he  undoathed. 
Uar»,   I.  Thataglimple  of  glory  is  enough  to  wrap  a  loul 
into  ecflacy,  and  1,0  make  it  out  of  love  with  worldly  com- 
iianv.  2.  That  we  are  apt  to  defire  more  of  heaven  upon 
earth  thaji  God  will  allow.     We  would  fain  have  the  hea- 
venlv  glory  come    to  us,  but   we  are  unwilling  to  go  by 
dcatii  to  that  >  we  know  not  what  we  fay  when  we  talk  of 
I'clicity ,  in  tabernacles  of  earth. 

5  While  he  yet  fpake,  behold  a  bright  cloud  over- 
Ihadowcd  them  ;  and  behold,  a  voice  out  of  the  cloud, 
which  laid  ,  This  is  my  beloved  Son,  in  whom  I  am 
well  pleated :  hear  ye  him 


Cl>/ervehcTe,  t .  A  cloud  was  putbefore  the  difcip'eseyes, 
•fortworeafons.   (l.)  To  allay  the  lufture  and  relplenden- 
cy  of  that  glory  which  they  were  fwallowed  up  with.     As 
we  cannot  look  upon  the  fun  in  its  full  brightnels,  but  un- 
der a  cloud  bv  refleaion ',  fo  the  gloiy  of  heaven  is  infup- 
portable,  till  God  veils  it,  and  Jheltersus  from  the  furcharge 
of  it.   (2.)   A  cloud  overfliadows  them,  to  hinder  their  far- 
ther  prying  and  locking  into  the  glory.     We  mnft  be  con- 
tent to  behold  God  here  through  a  cloud,  darkly,  ere  long 
we  fhiiUfee  him  far^  to  face.   2.  The  teftimony  given  by 
God  the  Father  out  of  the  cloud   concerning  Jefus  Chrifb 
his  Son,  Ti'is  is  my  bikved  Son  &c.   Here  mte,   i.  The  dig- 
nity ai  hksperfon,  he  is  -a  Son,  therefore,  for  nature  coel- 
icn'tial,  for  dignity  co-equal,  for  duration  co-eternal  with 
the  Fatlver  ;  and  a  beloved  Son,  becaufe  of  his  likenefs  and 
conformity  tohim.      A  Father's  likenefs  is  thecaufe  oflove, 
a  union  uf  wills  caiifes  a  mutual  endearing  of  afFeftions.   2. 
The  excellency  of  his  meditation,  in  whom  I  amwell  pleafed. 
Chrift  in  himiclf  was  nioft  pleafmg  to  God  the  Father,  and 
in  and  through  him  he  is  well  pleafed  with  all  believers. 
Chrift's   mediation  for  us,  makes  God  appeafible  to  us.   3. 
the  authority  of  his  doftrine,  Hear  him.-  Not  Mofes  and  E- 
lias,  who  were  fervants,  but  my  Son,  whom  1  have  commif- 
fioned  to  be  the  great  Prophet  and  Teacher  of  my  church; 
therefore  adore  him  as  my  Son,  believe  in  him  asyour  Sav 
iour,  and  hear  him  as  your  Lawgiver.     He  honours  Chrift 
moft,    that  obeys   him'  beft.     1  he    obedient   ear  honours 
Chrift  more  than  either  the  jjaiing  eye,  the  adoring  knee, 
or  the  applauding  ton|[ue. 


6  And  when  the  difciples  heard  it,  they  fell  oiJ 
their  face,  and  were  lore  afraid.  7  And  Jefuj  came 
and  touched  them,  and  faid,  Arile,  be  not  afraid.  8 
And  when  they  had  lifted  their  eyes,  they  faw  no 
man,  fave  Jefus  only.  9  And  as  they  came  down 
from  the  mountain,  Jefus  charged  them  faying,  Tel! 
the  vifion  to  no  man,  until  the  fon  of  man  be  rifen 
again  from  the  dead. 

Obfnve  here,   i.  The  afFeft  which  this  voice  from  hea. 
yen  had  upon  the  apoftles,  it  caft  them  intoapaflion  of  hor- 
ror and  amazement,   they  were  Jore  afraid,  and  fill  on  their 
face.     Learn  thence,  That  fuch  is  the  majefty  and  glory  of 
God,  that  man  in  his  finful  ftate  cannot  bear  fo  n)uch  as  a 
gliinpfeofu,  without  great  confternation  ami  fear.     How 
unable  is  a  man  to  hear  ihe  voice  of  Cod  !   and  yet  how  rea, 
dy  to  defpife  the  voice  of  man!   If  God  fpeaki  by  himfelf> 
his  voice  is  too  terrible  ;  if  he  fpt«Us  by  his  miiiifters,  it  is 
too   contemptible.   3.   The  perfon  by  v.Jiom  the  difciples 
were  recovered  out  of  thefe  aniaziBg  fears  imo  which  they 
were  caft;  namely,  by  Chrift,  Jefus  came  and /aid,  Be  not. 
(ifraid.     It  is  Chrift  alone  who  can  raife  and  comfort  thoft 
whom  tlie  terrors  of  the  Almighty  have  dejefted  and  caft 
down.     3.    The    manner   Chrift  recovered    them  out   of 
riiis  pafTionaie  amazement,   it  was  threefold,   i.   By    his 
gracious  approach,  he  came  unto  them.     Chrift    will  come 
with  comfort  unto   his  children  when  they    are   djfabLed 
from  coming  to  hhn  with  comfort.  2.   By  his  comJortable 
touch,  he  came  andlouched   them.     Chrift  comforts   believ- 
ers by  a  real  and   clofc  applicatio.i  of  himfelf  ntuo  them. 
An  unapplied  Chrift  faves  none,  comforts  none.  j.  By  his 
comforting  voice,  he  faid,  Be  not  afraid.     It  is  a  word  of  af- 
furance,  ihatthereis  noground  nor  canfe  of  fear  ;  and  itis 
a  word  of  afliftance.     Itis  verbum   opsratorium ;  he    that 
faid  unto  them,  ^rife,  be  not  afraid,  did  by  his  fpirit  breathe 
life   and  convey  ftrcngth  into  their  fouls,  to  enable  them  to 
arife.  4.   The  ftridt  injnnftion  given  by  Chrift  to  his  difci-^ 
pies,  not  to  publilh  or  proclaim  the  vifion  till  after  his  re-" 
furreftion  for  two  reafons  (1.)    Left  it  Ihould   hinder  his 
paflion  :  for  had  the  rulers  of  the  world  known  him  to  be  the 
Lord  of  life   and  glory,   they  would  not  have    crucified  him  ■ 
therefore  Chrift  purpofely  concealed  his  deity,  to  give  w.iy 
tohispaflion.   (2.)  Chrift  being  now  in  a  I'ate  of  humilia- 
tion, would  have  hismajefty  veiled  his  glory  concealed,  and 
confequently  forbids  that  the  glorious  vifion  of  his  transfig- 
uration fliould  be  puhlifljed,  and  accordingly  charges  his  dif- 
ciples. That  they  tell  the  vifion  to  no  man  till  he  was  rifen. 
As  if  he  had  faid,   Tell  no  nian  the  things  which  you  have 
fesn,  not  the  relidiie  of  the  difciples,  that  they  be  not  trou- 
bled that  they  were  not  admitted  to  fee  with  you ;  nor  thofe 
believers  which  now  ftllow  me,  that  they  be  not  fcandahzed 
at  my  fuffering  fo  glorious  a  transfiguration. 


10  And  liis  difciples  afked  him,  faying.  Why 
then  fay  the  Scribes,  that  Elias  muft  firft  come  ?  1 1 
And  Jefus  anfwered  and  faid  unto  them,  Elias  truly 
fhall  firft  come,  and  rellore  all  things.  12  But  I  fay 
unto  you,  that  Elias  is  come  already,  and  they  knev 
him  not,  but  have  done  unto  him  whati'oever  they 

lifted : 


HAP.      XV 


St.     M  a  T  T  H-  E  W. 


% 


nftcd:  likcwife  fhall  alfo  the  Son  of  man  fiifFer  of 
them.  13  Then  the  difciples  underllpod  that  he 
fpake  unto  them  of  John  the  Baptill. 

Here  we  have  the  difciples  queftion,  and  our  Saviour's 
aufwer.  They  afl-c  our  Saviour,  how  the  oblervation  of 
the  Jewifh  doftors  hold  good,  that  Eli.is  niuft  come  before 
the  MelFiascome  ?  We  fee  the  Melfias,  but  we  fee  no  Ehas ; 
pur  Saviour  anfsvers,  that  Elias  was  come  already  :  Not  E- 
lij.<h  in  perfon,  but  one  in  the  fpirit  and  power  of  Elias  ; 
one  of  his  fpirit  and  temper,  to  wit,  John  the  Baptift,  who 
was  propheficd  of  under  the  name  of  Elias.  And  indeed 
great  was  the  refeniblauce  beiween  the  Eli^s  of  the  Old 
Teftainent  and  the  new,  namely  John  the  Baptift :  They 
were  both  born  in  bad  times  ;  ihey  were  both  zealous  fur 
God  and  religion  ;  they  were  both  undaunted  reprovers  of 
the  faults  of  princes  ;  and  they  "were  both  hated  and  impla- 
cably perlecuted  for  the  fame-  Learn,  That  hatred  and perfe- 
cution  even  unto  death,  l.as  often  been  the  lot  andport.onof 
£ich  as  have  had  the  ^eal  and  courage  to  reprove  the  faults 
of  princes. 

14  f  And  »vhen  they  were  come  to  the  multitude,, 
there  came  to  him  a  certain  man  kneeling  down  to  him, 
and  faying,  15  Lord,  have  mercy  on  my  fon,  for 
heislunatfc,  and  fore  vexed:  for  oft-times  he  fall- 
eth  into  the  fire,  and  into  the  water.  16  And  I 
l)rought  him  to  thy  difciples,  and  they  could  not 
^re  him. 

Noteh^re,  1.  A  fick  patienrbrought  to  Chrift,the  great. 
Thyfician  for  cure  and  healing.  A  lunatic,  ih^i  is,  a  per- 
fon at  certain  timesof  the  moon  is  afflicted  wuh  the  fallmg- 
ficknefs.  2.  This  (icknefs  of  his  was  aggravated  by  Satan, 
,  •who  bodily  polTefled  him,  and  cruelly  cafi;  him  into  the 
fircartdinto  the  water;  but  rather  for  torture  than  difpatch. 
O  how  does  Satan,  that  malicious  tyrant,  rejoice  in  doing 
iHirt  to  mankind  !  Lord,  abate  his  power,  fjnce  his  malice 
will  not  be  abated.  3.  The  perfon  that  brough:  him  forth 
for  cure,  his  companionate  father  who  kneeled  down  and. 
cried  out.  Need  will  make  a  perfon. both  hunible  and  elo- 
quent.  ^Ivery  one  h«s  a  tongue  to  fpeak  for  himfelf ;  hap)- 
py  is  he  that  keeps  ?  tongue  for  others.  4.  The  phyficians 
that  he  was  brought  .unto  :  firil.  To  the  difclpjes,  and  when 
they  .could  not  cure  him,  then  to  Jefus.  We  never  apply 
ourfelves  importunately  to  the  God  ot^ovftr,  till  we  begin 
to  defpair  of  the  creature's  help. 

17  Then  Jefus  anfv/ered  and  faid,  Ofaithlefs  and 
perverfe  generation,  how  long  fhall  I  be  with  you  ? 
how  long  fhall  I  fufFer  you?  bring  him  hither  to  me. 

Thefe  words  are  a  fevere  rebuke  given  by  Chrift  to  his 
own  difciples.  Where  obferve.  The  perfons  upbraided, 
his  difciples  :  ar.d  the  fm  upbraided  with,  unbelief.  Ofatt.h- 
lefs  generation  !  Yet  was  it  not  the  total  want  of  faith,  but 
the  weaknefs  and  imperfedion  of  faith  that  they  were  iip- 
braided  with  and  reproved  for.  Hence  /f.u«,  i.  That  fe- 
cret  unbelief  may  lie  hid  and  undifcernedinaperfon'shcart, 
which  neither  others  nor  himfelf  may  take  any  notice  of, 
until  fome  trial  Joth  jiifcover  it.  .  The  d.fciplcs  v,ere  not 
fenfibl-  of  that  unbelief  whidi  lay  hid  in  them,  nil  they  had 
occafioo  to  difcover  it.  2.  That  the  great  obftacletind  ob- 


Arui-^ion  of  all  bledlnsrs,  both  fpiritual  and  temporal,  coming 
10  us,  is  our  unbelief;  0  fuithUJi  generation!  Others  con- 
ceive, that  ihefe  words  were  not  fpoken  to  the  difciples  hut 
to  the  Scribes,  which  St.  Mark  ch.ip.  ix.  fays,  at  this  time 
were  dif|)Uting  with  Chrift's  difciples,  and  perhaps  iiifulting 
over  them,  as  having  found  out  a  dillemper  which  could  not 
be  cured  by  Chrill's  name  and  power;  and  thefe  he  called 
BOW,  as  he  had  done  heretofore,  a  generation  cf  vipers. 

18  And  Jefus  rebuked  the  devil;  and  he  departed      "if 
out  of  him :  and  the  cliild  was  cured  from  that  very 
hour. 

Note  here.  With  what  facility  and  eafeour  Saviour  cured 
this  poor  man,  who  was  bodily  poflefled  by  Satan.  With 
one  worJ  fpe;iking,  he  delivered  the  diftrefTed  perfon  from- 
the  malice  an^  power  of  Satan.  Thence  h.irn,  that  how 
long  loever,  and  how  ftrong  foever  Sat:<n's  poffelTion  h^s 
been  in  the  per  fon, Chrift  can  eject  and  caft  him  out  both  eai. 
fily^ndfpeedily. 

19  Thencamethedifciplesto  Jefus  apart,  and  faid. 
Why  could  not  we  cafl  hnn  out  ?  20  And  Jefus  faid 
unto  them,  becaufe  of  yaur unbelief :  forverily  I  fay 
unto  you,  if  ye  have  faith  as  a  grain  of  muftaid-feed, 
ye  fhail  fay  unto  this  mountain.  Remove  hence  to  yon- 
der place,  and  it  fhall  remove  ;  and  nothing  fhall  be 
impoffible  unto  you.  2 1  How-beit  this  kind  goeth  not 
out  but  by  prayer  and  falling. 

■■Olferve  here,  How  aHiamed  rlie  difciples  were  of  tin's  o- 
pen  rebuke  given  by  their  niafter  ;  they  privately  alk  him 
the  caufe  of  their  ill  fuccefs,  H'hy  they  could  not  cafi  out  Satan, 
according  to  the  power  proinifed  them  to  work  miracles  ? 
Gur  Saviour  tells  them,  that  their  power  to  work  thismira- 
cle  now  failed  them  for  a  double  reafon.  i.  For  their  unbe- 
lief, by  which  we  are  to  underftand  the  wcaknels  of  their 
fairh,  not  the  total  want  of  faith.  2.  Becaufe  they  neglecled 
the  fpecial  means  appointed  in  order  to  that  end  ;  to  wit, 
faj}ing  and  prayer  .-  That  is,  a  fervour  of  devotion,  joined 
with  faith  and  fafting.  Thence  Uarn,  that  fafting  and 
prayer  are.  two  efpecial  means  of  Chrift's  appointment,  for 
the  enabling  us  v'ttr-riouflv  to  overcome  Satan,  and  to  caft 
him  out  of  ourfelves  and  others.  We  muitfet  an  edge  up- 
on our  faidi  by  pvayer.and  upon  our  pr.iyer  by  tafting.  But 
what  are  we  to  vnderftand  by  faith  as  a  grain  of  muftard 
feed  ?  I.  Some  do  thereby  underftand  a  faith  that  groweth 
and  increafeth  as  a  grain  ofmuftartl-rced,  or  a  fa^thasftrong 
and  active  in  his  heart  as  muftard  feed  is  en  the  p.ilate. 
"And  by  removing  mountains,  underftand  the  pertormnig  things 
th^t  are  moft  diffictilt;  as  if  Chrift  had-fsid,  diO^yoor  faitii 
increafe  as  a  grain  of  muft.ird  feed  grows,  it  woj.d  enable 
you  to  furmonnt  all  difficulties  whatfoever  1.  ^^^^P'  by- 
faith  asa  grain  of  muftard  feed,  unJerlVand  the leaft  degree 
of  fincere  faith  on  God  it  being  a  proverbial  fpeech  among 
the  Tews,  ufed  pro  re  r^nmn,.,,  for  the  leall  ihirg  ;  as  it 
Chrifthnd  faid,"Hr,d  von  the  leaftmenfure  of  thatfauh  whicn 
cafts  out  fe.-ir.-.nd  doubting  cfiWcels,  in  the  dilcharg^  of 
your  office  you  might  perform  rhina^  moft  .hfficn  t,  ntid  even 
Ihis  faith  in  its  cffefts  would  be  moft  mighty  J'  Dr.  Hh„hy. 
22  5  And  Vfhilc  tlVey  abode/in'Qalikc,  Jefus  faid 

unte 


St.     MATTHEW. 


Chaf.  XV  nr. 


r.nfo  tlicm,  The  Son  of  iraji  fliall  bo  betrayed  into 
the  hands  of  man  :  23  And  they  fliall  kill  him,  and 
the  third  day  he  Ihall  be  railed  ayain.  And  they  were 
exceedingly  forry. 

Obfervjble  it  is,  how  frequently  our  Savimir  forewarned 
h;5  dii'ciples  of  his  approachiiijr  fufFcrings.  All  was  little  e- 
noiijrW  to  arm  thtm  againll  ilie  fcandal  of  t!ie  rrofi,  and  to. 
reconcile  them  to  the  tliouglits  of  what  he  \n  as  to  lufFer  for 
them,  and  they  were  to  furfervith  him.  Learn,  i  hat  we 
can  nccrhear  too  mnch  of  the  doftrinc  of  the  crofs;  nor 
can  we  be  too  often  inllruifled  in  our  duty  to  prepare  for  x 
fufiering  condition.  AsChrid  went  by  his  croft  to  his  crown, 
from,  a  Itatc  of  ahafenient  to  a  ftatc  of  exaltation,  fo  niuftall 
kis  dJfciples  and  followers  like  wife. 

24  ?  And  when  they  \vcre  come  to  Capernaum, 
they  that  received  tribute-fncTi^,  came  to  Peter,  and 
faid,  Doth  not  your  mafter  pay  tribute  ?  25  He  faith. 
Yes.  And  when  he  was  come  into  the  houfe,  Jefus 
prevented  him,  faying,  What  thinkefl  thou,  Simon  ? 
of  whom  do  the  kings  of  the  earth  take  cuftom  or  tri- 
bute ?  of  their  own  children,  or  of  ftrangcrs  ?  26  Pe- 
ter faith  unto  him,  Of  Arrangers.  Jefus  faith  unto 
him,  Then  are  the  children  free.  27  Notwithftand- 
ing,  left  we  fhoiUd  offend  them,  go  thou  to  the  fea» 
and  caft  an  hook,  and  take  up  the  fifh  that  firft  com- 
eth  up  ;  and  when  thou  haft  opened  his  mouth,  thou 
fhalt  find  a  piece  of  money  :  that  take,  and  give  un- 
to them  for. me  and'thee. 

A'c/f  here,  i.Thc  qufftion  put   to  St.  Peier;  Dcthyour 
mijptf  pay  tribute  ?  '\  his  tribute  money  originally  was  a  tax* 
piid  yearly  hy  every  Jew  to  the  fervice   ot  the  temple,   to 
the  value    of  fifteen   pence    ahead.     But  when   the  Jews 
were  brought  under  the  power  of  the  Romans,  this  tribute 
money  was  paid  to  the  emperor,  and  was  changed  from  an 
homage-penny  to  God,  to  a  tribute— penny  to  the  emperor. 
The  collectors  of  this  tribute  money  afk,  Peter,  whether  his. 
mafter  wculd  pay  it  or  not.   a.  'I  be  anfwer  returned,  po(i— 
tiveiy   and  iiitJdenly,   He  does  pay.     Peter  conl'ults  not  firfl; 
with  cur  Saviour,  Whether  he  would  pay  ;  but  knowing  his 
readinefs  to   render  to  all  their  due,  he  fays,  tet-     There 
was  no  truer  pay-mafter  of  the  kings  dues,  than  he  that  was 
King  of  kings.     He  preached  it,  and  he  praftifed  it. :  C'tve 
unto  Ctefarthe  thing t  that  are  Cafar's.   3.  Our  Saviour  infin- 
iiates  his  own  exemption,  and  privilege,  from  payii.g  this 
tribute-money,    as  he  was  the  Son  of  God,    the   univerfal- 
King  ;    fubiec'ts  pay   tribute,  but   kings  children   are  free. 
Though    Chnfl  was  free  from  paying  tribute  by  a  natural 
right,  yet  he  wculd  not  he  free  by  a  voluntary  difpenfation. 
Therefore  note.  To  prevent  all  fcandal  and  cfFencc,  he  works 
a  miracle,  rather  than  the  tribute-money  Ihould  be  unpaid.' 
\V  hether  Chrift  by  his  almighty  word  created  this  piece  of 
money,  in  the  niOuth  of  the  fifh  (Mhich  was  half  a  crown  for 
himfelfand  Peter,  who  had  a  houfe  in  Capernaum,  and  was 
there   to  pay  his  poll)  or  whether  Chrift  caufed  the  fifh  to 
take  up  this  piece  of  money  at  the  bottom  of  the  fea,  is  not 
neceflTary  to  enquire,  nor  pofiible  to  determine.     Our  duty 
is,  I.  Kcverentinlly  to  adore  that  Omnipotent  Power,  which 


could  conimnnd  the  fifh  to  be  Ms  treafurer  to  kerphisfilver,, 
ami  purveyor  to  bring  it  to  him.  1.  Indiiftrioufly  10  imitjte 
h'S  example,  in  fliunning  all  occafions  of  offence,  efpecially 
towards  thtfe  whom  God  has  placed  in  I'overeignty  over  us. 
Lajdy,  J  he  poverty  of  cur  holy  Lord,  and  his  contemprof 
worldly  wealih  and  riches  :  he  had  not  fo  much  as  fifteen- 
pence  by  him  to  pay  his  toll.  Chrift  w  ould  rot  honour  the 
world  ft)  lar  as  to  have  any  part  of  it  in  his  own  pofTeflion. 
IJie  bfft  man  ihat  ever  livt  d  in  the  mc rid  had  not  a  penny 
in  hitpiirfc,  nor  ar.  houfetohide  liishead in,  which hecould 
caH  his  own. 

CHAP.     XVIII. 

AT   the  fame  time  came  the  difcipks  unto  Jefus, 
faying,  Who  is  the  ^rcatcft  in  the  kingdom  of 
heaven  ? 

Notwith  Handing  our  WeflVd  Saviour  had  fo  often  told  hi» 
difciples  that  his  kingdom    wa»  pot  of  this  world,  vet  thep 

u  t\^^^^  "''  *  '*'"'P°"1  ^'^^^  earthVkmgdcm,  v^hi'ch  he,a» 
the  Meflias,  fhould  fliew  forth  the  g  ory  of  j  in  which  there 
Ihould  be  diftinapljces  of  honour  and  offices,  one  above  ano. 
ther;  and  accordingly, at  this  tiine,the  ambition  of  the  difciples 
led  them  to  enquire  of  our  Saviour,  who  fnoiild  have  the  chief 
place  of  honour  and  dignity  under  him  in  that  hiskingdom, 
who  ftoul  I  be  the  princ'pal  officers  of  ftate  ;  concluding  it 
niuft  be  feme  of  them,  though  they  could  not  agrtje  who 
v*ere  fitteft  for  thofe  high  pcfts  of  honour  ar.d  fervice. 
Learn  htme,  1  hat  the  belt  and  holieA  of  men  are  too  fub-. 
ject  to  pride  and  ambition,  to  court  worldly  dignity  and 
^reatnefs,  and  to  afFccft  a  precedency  before,  and  a  fuperio- 
rity  above  others :  the  difciples  themfelves  were  tainted 
with  the  itch  of  ambition,  which  prompted  them  to  enquire- 
oft  heir  Mafter,  JVhoJhouliibe  the  greattji  in  his  kingdom  cf 
the  ektirch. 

2-  AndJefus,caJle4a,littIe  child  unto  him,  and  fct 
him  in  the  midft  of  them,  3  And  faid.  Verily  1  fay 
unto  you,  Except  ye  be  converted,  and  become  as  lit- 
tle childl-en,  ye  fhall  not  enter  into  the  kingdom  of 
heaven. 

Our  Saviour,  intending  to  cure  thispride  and  ambition  in 
his  difiiples,  firft  preaches  to  them  the  doctrine  of  humility; 
and,  to  enforce  hisdo(flrinc,  he  fets  before  them  a  lit:te  cHlJ, 
theproper  emblem  ofhiinvlity;  afTnringthem,  hat  iinh  Athey 
be  .converted,  or  turned  firom  thi^  fmof  pnde  and  ambijt.on, 
and  become  as  .t   little  child  in  lowlinefs  of  mind,   and  con- 
tempt ot  worldly   greatnefs,  they  cannot  be  faved.      Learn 
m-nce,  i.   Tbarno  tins  are  more  odious  and  abominable  in 
the  light  of  God;  than  prid..- and  ambiiion,  efpecially  imongft, 
the  minifters  of  the  gofpel.     2.    1  hat  pcrfons  already  con- 
verted do   ftand  ill  need  of  farther  coiiverfKin  ;    they    th.tt 
are  converted    from  a  ftate  of  fin,  mav  want  to  be  coii- 
verted  from  a  particul.ir  ait  of  fTn.     ITiis  was  the  difciplCs 
cafe  here  ;   they  were  turned  from  a  conrfe  of  fin,  but  they 
wanted  convcrJion  from  a  panicubr  aft  of  fin  ;  to  wit,  frotii 
ambition.     3.   Th.-it   con\crfion    though  fincere,  may    be 
very    imperfeifl.     Converts  have  ftill   remains  of  corrup- 
tion, fome  lurt  often  bre-k  ng  forth,  which  they  inuft  take 
fpeciil  care  torcfift  and  fubdue. 

4  VVhofoever  therefore  Ihall  humble  himfelf  as 
this  httle  child,  the  fame  is  greateft  in  the  kingdom 
ofheaven.  As 


CifAP.  xriii. 


St.     M  a  T  T  H  fe  W. 


7^ 


As  if  ourLorJhid  fail,  ''That  apoftte,  or  that  minifter, 
■who  (hi'iksas  meanly  of  hinifelf  as  a  little  child,  and  is  hum- 
ble andlo.vlyin  his  ownefteein.hedefervesthehigheft  place 
of  dij^nity  and  honour  in  my  church."  N<)te,  That  the  tru- 
ly huiibl-perfon.who  isfieeft  from  affefting  pre-eminercy, 
is  molt  worthy  of  the  hii;helt  dignity  and  emmency  in  the 
church  of  God  ;  and  in  the  account  of  Chrill,  the  way  to  be 
hononrablei<  tobe humble.       'before  honour  is  humility." 

5  And  whofo  fliall  receive  one  fuch  little  child  in 
my  name,  receiveth  me.  6  But  whofo  (hail  offend 
one  of  thefe  little  ont;s  which  btilieve  in  me,  it  were 
better  for  him  that  a  millflone  wore  hanged  about 
his  neck,  and  that  he  were  drowned  in  the  depth  of 
the  fea. 

Our  Saviour  liaving  declared,  that  tlia  humbleft  perfons 
fliould  bealway-,  highelt  in  his  rftecn  ;  he  next  declares  how 
exceeding  dear  and  precion'  I'uch  chriftians  are  to  him,  who 
refemble  little  children  in  humility  of  heart,  and  innocency 
of  life  :  AfiniinfT  the  world,  that  whatever  fcindnefs  and  re- 
ipeift  isftK:wn  to  fuch  forhi<  fake,  he  reckons  fhewn  to  him- 
self; and  all  the  difrefpfdiand  unkindnefs  which  is  offered 
to  them,  he  accounts  as  dcneuntohimitlf :  So  near  is  the  u- 
nion,  and  fa  dear  the  rtl.ition  betwixt  Chrift  and  his  mem- 
bers, that  whatever  p,ond  or  evil  is  done  unto  them,  he  reck- 
ons as  do. ie  untohimtelf. 

7  \  Wo  unto  the  wolrld  becaufe  of  offences  ;  for 
it  muft  needs  be  that  offences  come;  but  wo  to  that 
man  by  whom  the  offence  coineth. 

Two  things  are  here  obfrvahi:  .•  i  Theneceffity  of  fcan- 
<ialous  offences  :  //  mujt  needs  be  that  offences  come,  i.  The 
mifery  and  nrfchief  that  comes  by  them  ;  /Co  uvtn  the 
•world,  beanife  of  offences.  Wo  unto  fuch  as  give  offence  ; 
this  is  Ux  \ff''gn.'intis ,  the  wo  of  one  denouncing  :  and  wo  to 
ftch  as  fturable  at  i>ffence  given,  thi*!  \'^V4tdtlent'ts,\\\t  woof 
one  lamenting.  From  the  whole,  rote,  i.  That  fcandals, 
6r  oflenfrv-e  actions  in  the  church  of  Chrift,  will  certainly 
fall  out  amongft  thofe  that  profefs  religion,  and  the  name 
of  Chrift  ;  Offences  mAU  o^^e  ;  i  heir  neceflity  is  partly  froth 
the  malice  of  Satan,  partly  ir<  m  ihe  w  ickrdnefsand  deceitful- 
nefs  of  men's  own  heart?  and  riat',1  es,  God  permitting  thole 
tohave  their  natural  effeftf.  2.1  hatfcardalons  and  offensive 
a^ons  from  fuch  as  profefs  rflij/'.on  and  the  name  of  Chrift, 
are  baneful  and  fatal  ftnmbling  blocks  to  wicktd  and  world- 
ly inen.  3.  That  the  offence  which  wicked  men  take  at  the 
falls  of  ihr  profcirors  of  religion,  to  the  hardeniiig  of  thcm- 
felves  in  their  wicked  praclicts,  is  m.iitcr  of  juft  and  great 
lamentation  ;  Wo  unto  the  luo'  Id  beceufe  of  offences. 

8  Wherefore  if  thy  hand  or  thy  foot  offtind  t  W, 
cut  them  off,  and  caft  tlum  from  thee :  it  is  better  fof 
thee  toenterinto  life  halt  ormaimed,  rather  than  hav- 
ing two  bands  or  two  feet  to  be  caft  into  everlaflmg 
fire.  9  And  it' thine  eye  offend  thee,  pluck  it  out,  and 
caft  it  t'Om  thee :  it  Is  better  for  thee  to  enter  into 
life  with  one  eye,  rather  than  having  two  eyes  to  be 
call  into  hell-fire. 

This  command  of  Chrfftis  not  to  be  underftood  literally, 


as  if  it  were  our  duty  to  maim  our  bodily  members ;  bur  the 
exhortation  is,  to  cut  of  all  occalions  that  may  betray  us  into 
fin  ;  and  to  monify  our  ciarlmg  and  beloved  lufts,  though 
as  dear  to  us  as  our  rii^ht  eye.  Learn,  \.  That  lin  may  be 
avoided  :  it  is  our  duty  to  avoid  whatever  leads  unto  it,  or 
may  be  the  inftrument  or  occafion  ot  it.  2.  The  beft  wiy  to 
be  kept  from  outward  afls  of  (in,  is  to  mortify  our  inward 
affcftion  and  love  to  (in.  If  our  love  and  affection  to  (in  be 
mortified,  our  bodily  members  may  bepreferved,  for  they 
will  no  longer  be  %veapons  of  (in,  but  initruments  of  holi- 
nefs. 

16  Take  heed  that  ye  defpife  not  one  of  thefe  little 
ones :  for  I  fay  unto  you,  that  in  heaven  their  angels 
do  always  behold  the  face  of  my  Father  which  is  in 
heaven. 

Ol>/ervehere,  i.  A  cautionary  direftion  given  by  Chrift  to 
the  men  of  the  world  concerning  his  members,  Ta^fA^fi/z/idf 
ye  offend  not  one  fjf  my  little  ones  ;  that  is,  th.it  ve  do  not  un- 
llervalue  and  negleift,  much  lefs  injure  and  afflict  them.     1. 
A  reafon  aligned,   Becaufe  their  angtU  being  conjlantly  and 
immediately  in  the  t>refence  of  Cod,    are  perpetually  ready  tr> 
execute  his  wHl,  by  revenging  any  wrongs  and  iiijuries done 
unto  his  friends  and  children.     Learn,  \.   What  is  the  office 
and  employment  of  the  glorious  angels ;    namely,  to  be  the 
immediate  attendants  upon  the  royal  pcrfon  of  the  fupreme 
King  and  Sovereign  of  the  world.     2.   In  what  eftecm  good 
men  are  with  God,  and  what  a  mighty  regard  he  has  for  the 
meaneft  of  his  children,   that  he  commits  the  care  and  pre- 
fervation  of  them  to  the  holy  angels, who  are  nearefttohim, 
and  in  higheft  favour  and  honour  with  him.      It  is  St.  Je- 
rom's  note  upon  this  place,  That  great  is  the  dignity  of  thefe 
little  ones,  feeing  every  one  of  them  from  his  birth  hath  An 
aiigel  delegated  to  prel'erve  him.     But  though  others  think 
that  the  opinion  of  a  tutehry  angel, or  of  oneparticular  an- 
gel's  having  the  cuftody  of  one  particular  faint,  as  his  con- 
tinual charge,  has  not  a  fufRicient    foundation  in  the  holy 
fcriptiires  ;  yet  all  the  angels  in  heaven  are  ihiniftering  fpi- 
rits  imtothem  ;  and  though  they  do  not  ?lw:iys  attend  up- 
on their  perfons  ^for  they  ftand  before  the  face  of  God)  yet 
it  is  to  revive  his  commands,  either  to  help  them  in  ihcir  ex- 
jgencies,  or  punifli  thofe  that  injure  them. 

J I  For  the  Son  of  man  is  come  to  favc  that  which 
was  loft.  12  Hov>r  thirik  ye  ?  if  a  man  have  an  hun- 
dred fbeep,  and  one  of  them  be  gone  aftray,  doth  he 
riot  leave  the  ninety  and  nine,  and  gocth  into  tiie 
mountains,  and  feeketh  that  whioh  is -one  aftray? 
13  And  if  fo  be  that  he  find  it,  verily  I  fay  ur.- 
fo  yckt,  he  rcjoTceth  itrorre  of  that  y7i«^  than  of  the 
ninety  and  nine  which  Went  not  aftray.  14  Even  fo 
it  is  not  the  will  of  yotir  Father  wliitrh  rs  in  heaven 
that  one  of  thcfcrlHtle  ones  (hould  p6riOr. 

Here  our  Saviour  continues  his  ar;;iimcnt  againft  giving 
offence  to  his  children  and  members  :  he  came  into  the 
world  to  redeem  and  fave  them;  therefore  none  ought  to 
fcand.I  le  and  cfTcnil  them.  And  to  il.uftrate  this.,  he  com- 
p-res  hinifdf  to  n  good  (hepherd,  who  regards  every  one 
of  his  fheep;  and  iUny  wander  cr  go  aftray,  he  fecks  to  re- 
cover 


St.'  MATTHEW. 


Chap.  xiii. 


72 

it  w.itb  Jeurc  arc!  joy.  Icsf^y  i.  That  the  natural  condi- 
tion of  Tiiahi-ind  is  like  to  il.at  ol"  w  .indering.  fiic«p;  ihey 
err  an4  "-o  aftiMy  from  God,  tlicir  chief  good,  and  ihe  ob- 
jtd  of  their  complete  happinefs.  2.  That  it  was  the  work 
and  bufinifs,  the  care  and  concern  of  Jefus  Chrift,  to  feek 
and  recover  loft  louls,  as  the  fliepherd  dues  his  loft  fliecp.  3. 
T  hnt  the  love  and  care  of  Chrill  towards  his  fheep,  in 
r.-ekipg  to  fave  and  to  preferve  them,  is  a  forcible  argument 
"nto  all  not  to  fcandalize  awd  oflfend  them,  much  lefa  toper- 
fi.cute  and  deftrcy  them. 

15  Moreover,  if  thy  brotticr  trefpafs  againft  thee, 
go  and  tell  him  his  fault  between  thee  and  him  a- 

lone.     If  he  fliall  hear  thee,  thou  haft  gained  thy    oft  fliall  my  brother  fm  againfl  me,  and  I  forgive 
brother.    16  But  if  hi:  will   not  hear  ihce,  then    take    him?  till  fcveh'tirnes  ?   22  Jefus  faith  unto  .hiro,.I 
Tv-ith  thee  one  or  two  more,  that  in  llie  mouth  of  two    fay  not  unto  thcc.  Until  fevcn  times:  but,  Until  fev- 
er three  witneffes  every  word  may  be  eftabli(hed.     enty  times  fcven. 
■i-j  And  if  he  fhall  nei^left'to  hear  them,  tell  it  unto 


•with  an  eye  to  his  giory.  Whenever  thjy  celebrate  any 
facrcd  iiiftitntion  of  his,  or  execute  any  church-ceufures,  be 
will  be  in  the  midft  of  ihem,  to  quicken  their  prayers,  ta 
guide  their  counfels,  tor^uify  their  fentence,  to  accept  their 
endeavours.  Leartt,x.  That  Chrift  will  be  graciouljy.pre; 
fent  with  and  ainongft  his  people,  whenever  they  aiTeinblo 
and  meet  togetiicr  in  his  name,  belt  ever  fo  fmalla  i-.r.mber 
2.  That  Chrift  will  in  a  fpecial  manner  be  prefent  with  the 
guides  and  officers  of  his  church,  to  dirett  their  cenfures, 
end  to  confirm  the-Jentenceprifledin  hisname,  aiidpronoUnc- 
ed  by  his  authority,  upon  obtlinatc  offenders. 

21  Then  came  Peter  to  him,  and  faid,  Lord,  how 


"the  church :    but  if  he  negleft  to  hear  the  church  let 
him  be  unto  thee  as  an  heathen  man  and  a  publican. 

In  thefe  words  our  Saviour  gives  us  an  excellent  rule  for 
tjie  duly  cf  fratern:!  corteftion,  or  brotherly  admonition- 
Whence  Mo/^,  i.  Thatbrotherly  reproof  and  admonition  is 
a  duty  incumbent  on  church-mtmbers.  2.  That  it  may  be 
adminlftered  fuccefsfully,  it  muft  be  adminiftered  -privately 
and  prudently.  3.  When  private  admonition  prevails  not, 
Chrill  has  appointed  church-governors  to- execute  church— 
eenfureson  the  obftinate  and  irreclaimable.  4.  Perlons  jufl- 
ly  falling  under  the  cenfures  of  the  church,  and  rightly  ex 
communicated,  are  to  be  looked  upon  as  contumacious  and 
ftubborn  offenders,  and  the  members  of  the  church  fliould 
Ihun  their  fociety,  and  all  converlation  with  them;  //  he  neg- 
le£I  ta  hear  the  church,  lit  him  he  unto  thee  as  an  heuthenman, 
and  as  a  publican -was  amongthe  Jews;  ^hoWy  neglected,  and 
not  thought  fit  tobe  converfed  with. 

18  Verily  I  fay  unto  you,  Whatfoeverye  bind  oti 
earth,  fhall  be  bound  in  heaven  :  and  whatfoever  ye 
fhall  loofc  on  earth,  fhall  be  loofed  in  heaven. 

That  is,  VI  homfoever  the  officers  of  tny  church  fhall  juft- 
ly  excommunicate  upon  earth,  fliall,  without  repentance,  be 
fliut  cut  of  heaven;  and  whofoever,  upon  their  true  repen- 
tance, ihall  be  abfolved  on  earth,  Ihall  be  abfolved  in  heaven. 
Learn',  That  Chrifl  will  rstify  in  heaven,  whatfoever  the 
church  affembled  doth  in  his  name  upon  earth  :  vhetherto 
the  ccnfuring  of  the  guilty,  or  the  abfolving  of  the  penitent. 
This  power  of  binding  and  loofitig  is  by  Chrift  conynitted 
to  Jiis  church. 

19  Again  I  fay  unto  you,  That  if  two  of  you 
fhall  agree  prt  earth,  as  touching  any  thing  that  they 
fhall  afk,  it  ihall  be  done  for  them  of  my  Father  wkicli 
is  in  heaven,  20  For  where  two  or  three  arc  gather- 
ed together  in  my  name,  there  am  1  m  the  midft  of 
them. 

Here  we  have  a  gracious  promife  made  by  Chrift  of  his 
prefence  with  all  his  members  in  gcnLral,  andwithhis  min- 
flers  in  fpecial ;  whenever  they  meet  together  ir  his  name, 
that  IS,  by  his  autho^vty  'iijjD{jed.iaice  to  his  cpaxmand,  and 


Here  St.  Peter  puts  a  queftion  to  our  Saviour,  how  oftert 
'chriftians  fhould  forgive  offences  to  their  brethren,  profeffing; 
repentance  ?  Chrift  anfwers,  that  there  fhould  be  no  end  of 
our  mutual   forgiving  one  another,   but  we  are  to  multiply 
tnir  pardon  as  our  brother  nianifefts  his  repentance.     Not 
that  we  are  hereby  obliged  to  take  the  frequent  sffender  in- 
to ourbofom,  and  to  make  him  our  intimate;  but  to  lay  a- 
Gde  all  malice,  and  all  thoughts  and  defires  of  revenge,   an<1 
to  ftand  ready  to  do  him  any  office  of  love  and  friendfhip. 
Learn,  i.  That  to  fall  often  into  the  fame  offence  againftour- 
brother,  is  a  great  aggravation  of  our  offence.     2.   That  as 
the  multiplication  of  fin  is  a  great  aggravation  of  fin,  fo  the 
multiplication  of  forgivenefs  is  a  ^re.Tt  demonftrarion  of  ft 
godlike  temper  in  us.     He  that  multiplies  fin,  doth,  like  Sa- 
tan, fin  abundantly  ;  '  and  he  (hat  multiplies  pardon,  dotl^ 
like  Cod,  pardon  abundantly. 

23  Therefore  is  the  kingdom  ofheaven  likened  un- 
to a  certain  king  which  would  take  account  of  his  fer- 
vants.  24  And  when  he  had  begun  to  reckon,  one 
was  brought  unto  him  which  owed  him  tenthoufand 
talents.  25  But  forafmuch  as  he  had  not  to  pay,  his 
lord  commanded  him  tobe  fold,  and  his  wife  and 
children,  and  all  that  he  had,  and  payment  to  bp 
made.  26  The  fervant  therefore  fell  clown,  and  worr 
Aliped  him,  faying,  lord,  have  patience  with  me,  and 
I  will  pay  thee  all.  27  Then  thelord  of  that  feri'ant 
was  moved  with  compafTion,  and  loofed  him,  and  for- 
gave him  the  debt.  28  But  the  fame  fervant  went  ouf, 
and  found  one  of  his  fellow-fcrvants,  which  owed 
him  an  hulidred  pence  :  and  he  laid  hands  on  him, 
and  took  Inm  by  the  throat,  faying,  Pay  me  that  thou 
owefl.  29  And  his  fellow-fervant  fell  down  athi^ 
feet,  and  befought  him,  faying,  Have  patience  with 
me,  and  I  will,  pay  thee  all.  30.  And  he  would  not; 
but  went  and  caft  him  into  prifon,  till  he  fliouldpay 
the  debt.  31  So  when  his  fellow-fervants  faw  what 
was  done,  they  were  very  forry,  and  came  and  told 
unto  their  lord  all  that  was  done.  32  Then  his  lordj 
after  that  he  had  called  him,  faid  unto  him,  O  thou 

wick- 


Chap,  xix/ 


St.     M  a  T  T  II  E  W. 


7i 


wicked  fcn-ant,  I  forgave  thee  all  that  debt,  bc-caufe 
thoii  dL-iircdft  mc:  33  Shouldeft  not  thou  alfo  have 
had  ccmpaflion  on  tliy  fellow-fervant,  even  as  I  had 
pity  on  thee?  34  And  his  Lord  was  wroth,  and  de- 
livered him  to  the  tormentors  till  he  (hould  pay  all 
that  was  due  unto  him.  35  So  likewife  fhall  my  hea- 
venly Fath'jr  do  alfo  unto  you,  if  ye  from  your 
hearts  forgive  not  every  one  his  brother  their  tref- 
paCTes. 

Our  blcflPid  Saviour,  to  enforce  the  foregoing  doflrinc  of 
mutual  forgivcnefs,  p'opcinds  a  parable  ;  the  main  fcope  of 
which  is  to  (hew,  that  iinlcfs  wedoa£li:ally  forgive  and  pafsbv 
injuries  done  to  us,  we  cut  ourfdvcs  oft" from   all  intereft  in 
God's  pardoning  mercy,  and  muft  expeft  nofnrqivencfs  at  the 
hands  of  God.     From  the  whole  ««ci,   i.  Th;t  as   we  all 
ftand  in  need  of  forgivcnefs  from  God,  fo  likewife  of  forgivc- 
nefs from  one  another.   2.  That  we  all  ft.ind  bound  by  tlic 
laws  of  our  holy  religion,  to  forbear  and  foi-givconc  another. 
3.  That  almighty  God  has  made  the  forgiving  one  another, 
the  certain  and  necefl'ary  condition  of  his  forgiving  us.  4. 
That  fuch  as  arc  inexorable  towards  their  brethren,  (hall  find 
almiphty  God  hard  to  be  intrcatcd  towards  themdlves.     We 
may  expcdl  the  fnme  rigour  and  feveriiy  from  God,  which  we 
fliew  to  men.     That  the  freenefs  of  God's  love  in  forgiving 
us,  ought  to  be  both  an  argument  to  excite  us,  to  forgive  one 
another,  and  alfo  a  rule  to  direft  us  in  the  manner  of  forgiv- 
ing each  othc.     Doth  God  forgive  us  when  he  has  power 
in  his  hand  to  punifh  \js  ?   So  muft  we  when  we  have  ability 
and  opportunity  for  revenge.     Doth  God  forgive  univcrfally 
all  perfons?  So  muft  we  all  provocations.     Doth  he  forgive 
freely  and  willingly,  heartily  and  fmcerely  ?   So  muft  we ;  we 
muft  be  as  forward  in  forgiving,  as  they  in  provoking.     Learn 
from  the  whole,  The  equity  of  unlimited  forgivcnefs  of  otjr 
brother,  becaufe  our  God  and  Saviour  forgives  us  more  nume- 
rousand  heinous  finsthanour  brother  is  capable  of  committing 
againflus.    Let  all  immerciful  and  unchriflian  creditors  remem- 
ber this  text,  who  caft  poor   men  into  prifon  for  debt,  who 
hare  nothirig  to  pay:  Surely  he  who  bids  us  lend,  lociitig  for 
nothing  again,   will  not  allow  xis  to  imprijin  where  nothing 
can  be  hoped  for.     Ir  is  to  be  feared,  fuch  will  find  but  little 
mercy  hereafter,  who  have  ftiewed  no  mercy  here!   For  if  at 
the  great  day  fuch  fliall  becondemned'as  did  not  vifitchriftians  in 
prifon,  what  will  their  condemnation  be,  who  caft  them  into 
prifon?  , 

CHAP.      XIX. 

AND  it  came  to  pafs,  that  when  Jffushad  finifhcd 
thefe  fayings,  he depaitcdfrom Galilee,  andcarue 
into  the  coafts  of  Judea  beyond  Jordan  :  2  .\nd 
great  multitudes  followed  him  ;  and  he  healed  them 
there. 

The  country  of  the  Jews  was  divided  into  three  provinces, 
namely,  Galilee,  Saniaiia,  and  Judea.  In  Galilee,  wcrefitu- 
atcd  the  cities  ot  Nazareth,  Chorazin,  Bethlaida,  and  Caper- 
Maura  ;  in  thefe  p'aces,  our  Saviour  dwelt  and  fpent  a  cuiifide- 
rablc  p?rt  of  his  .ime,  preaching  to  them,  and  wn  king  mira- 
cles among  t'tem.  But  new  comes  the  time  in  which  ouv  ho- 
ly Lo'd  lake-;  his  le  sve  of  t'-is  province  of  Galilee,^a4id  return- 
ed no  mo:e  to  it:     Wo  to  that  pe<  pic,    wbofe  i:iith;>ul.fi  inef< 


finally  toforfakcthem.  Having  left  Galilee,  our hcly  Lord  pafT- 
es  through  Samaria,  (the  Samaritans  being  prejudiced  ;.,':iiMft 
him,  and  rcfufing  to  receive  him)  and  comes  into  the  coafts  of 
Judea,  where  multitudes  of  people  flocked  after  him.  But  */•- 
Jfi-vc,  the  qualities  of  his  followers,  not  the  great  onrs  (^i'  \\-.f 
world,  not  many  mighty,  no'  many  noble  ;  but  the  pooi  anddo- 
fpifed  multimde,  the  fick  and  we..k,the  deaf  ami  blind,  thcdif- 
cafed  and  diftrefled.  Thence  note,  That  none  but  luch  is  find 
their  need  of  Chrift,  will  feek  afte:  iiim,  and  come  unto  him. 
None  will  apply  to  him  for  helR,t!  1  they  feel  themftlveshclp- 
lefs.  G>-erl  multitudes  cfthc  fii-k  a.id  difeafed  came  un.ohi.n, 
avd  he  healed  them  all. 

3  IT  The  Pharifees  alfo  came  ur.to  him,  tempt intr 
him,  and  faying  unto  hiin.  Is  it  lawful  for  a  man  to 
put  away  his  wife  for  every  caule  ? 

A'i7/^  here,  i.  That  whcrofoever  cur  blefTed  Saviour  went, 
the  Pharifees  followed  him  ;  not  out  of  a  fmcere  intenuon,  but 
with  .T  defign  to  infnare  him. :  And  accordingly  they  propound 
a  queftion  to  him  concerning  divorce.  Whether  a  man  niigiir 
put  away  his  wife  on  any  occafion,  as  the  manner  of  the  Jews 
was!  Concluding  that  they  fliould  intrap  him  in  his  anfwcr, 
whatever  it  was.  If  he  denied  the  lawfulnefs  of  divorce,  they 
would  chaige  him  with  contradicting  Mcfes,  who  allowed  it. 
If  he  afSrmed  it,  then  they  would  condemn  him  for  contra- 
difting  his  own  dodlrine,  chap.  v.  for  favouring  mens  lufts, 
and  for  complying  with  the  wicked  cuftom  of  the  Jews,  who 
upon  every  flight  and  frivolous occafon  put  away  their  v.ives 
from  them.  Zr^rn  thence,  i.  That  whercfocvcr  our  Lord 
went,  as  he  had  difciples  and  fincere  followers,  fo  the  devil 
ftirred  him  up  bitter  and  malicious  enemies,  who  fought  to 
render  his  perfon  unacceptable,  and  his  doftrineunfuccefsful. 
2.  That  ot  all  Chrirt's  enemies,  none  had  fuch  al)itier  hatred 
and  enmit)-  againft  his  perfon,  m.iniftry,  and  miracles,  as  the 
Pharifees.  Men  of  great  knowk^lge,  who  rtbellcdagainft  the 
light  of  their  own  confciences,  and  the  clear  convictions  of  their 
own  mind.  3.  That  fuch  was  the  wifdom  of  our  Saviour  in 
ail  his  anfwcrs  to  his  enemies,  tluit  neither  their  v  it  nor  Pial- 
icc  could  lay  hold  upon  any  thing  to  infnare  him  :  but  obferve 
the  piety  and  prudence  of  his  anfwer  to  the  Pharifees  in  tlic 
next  words. 

4  And  he  anrwcrcd  and  faid  unto  them,  Have  yt 
not  read  that  he  which  made  them  at  the  begmninrf 
made  them  male  and  female  ?  5  And  faid.  For  this 
caiife  fliall  a  man  leave  father  and  mother,  and  Ihall 
cleave  to  his  wife:  and  they  twain  ihall  be  onelkfh. 
6  Whcreff're  they  are  no  more  t\*^ain  but  one  ficlh. 
What  therefore  God  hath  joined  together,  let  no  man 
put  afunder. 

Ohfcrvc  here,  Chrift  gives  no  dire(£l  anfwer  to  the  Piiarifees 
iiifnaring  queftion, but  refers  to  tl  cfirflinllitutioniifmarriaEre, 
when  God  made  them  one,  to  the  intent  that  inairin".oni;il  line 
rnic'ht  be  boih  inconmniniciible  and  iiidilloliiblt.  Whcjicc 
Uaiyi,  I.  The  facredinftitiition  of  Uiariidge;  ii  isanordiii  ri.e 
ot  (jod's  appointment,  as  the  groiuul  uiid  tuundaikin  of  all  /;.- 
cred  and  civil  (bciety.  If'hat  (Jod  has  joined  ttgelher.  1.  Tt;c 
;:nfi(.)Mity  ot  this  inltitution,  it  was  from  the  beginniut; ;  He 
which  made  them  at  the  heginning,  made  them  male  t,nJ female . 
Mr.rriare  i":  alinoft  ::?.  'I'd  a*;  ihe  wr  .Id.rs  rid  :  s  rrr''  ■  •  :  \^n-,.- 


\ 


7-1 


St.     M  a  T  T  H  E  W. 


Chap,  xix.^ 


no  f'KJMer  was  there  two,  but  Ijc  united  them  iiuoone.  ;;.The 
inil.Tiacy  and  ncariicls  of  this  endeared  audciidcaring  relations 
•?(;  conjugal  Icr.ot  is  tied  fuddle,  iliat  thcbonusot'inairimonial 
T..IVC.  arc  (Irou^cr  than  ihiifo  of  nature:  flridcr  is  the  tic  be- 
twixt hiilbamland  wife,  tlt;iiilliat  betwixt  parent  and  children, 
according  to  G^d's  own  inltitution.  Far  this  caup faall a  n:aM 
l:avc  father  ci:it  m'jher,  and  cUave  lo  his  wife. 

7  They  fay  urtto  Iniii,  Why  did  Nlofcs  then  com- 
inand  to  give  a  writing  oF  divorccrncnt,  and  to  piit 
^icraway  ?  8  He  faic!  unto  (.htyn,  Mofcs,  bccaule  of 
the  hardnclK  of  yoiiv hearts,  fuHcredj-ou  to  put  away 
your  wives:  but  irom  the,  bc;^irining_it  was  not  lo. 
p  And  I  fay  unto  you.  "Wholocvcr  fhall  put  away 
his  wife,  except  it  be  for  foniicatibn,  aiid  fliall  marry 
another,  commiteth  adultery  ;  and  whofo  niarrieth 
her  which  is  put  away,  dcHh  commit  adultery. 

,  Oljervc  here,  The  Pharife^s  demand,  and  our  Saviour'sre- 
ply.  Theydcmandk//'7^>'  Mijes  commandid  to  put  away  thcxulfc 
iy  a  hillofdivonf  ?  Where  noic,  The  wicked  abufc  >.vhichthe 
Phari  fees  put  upon  ?yfofcs,  as  if  he  had  cpininandcd  them,  where- 
as he  only  permitted  to  put  thern  av.ay.  Mofcs fiif/hed it /er 
the  hnrdnfjs.cf  their  hearts,  that  is,  he  did  not  piinirti  it ;  not  al- 
lowing it  as  good,  but  winking  at  it  as  a  Iclfer  evil,  bec:\uC; 
the  Jc\-,  s  were  fo  biiibarouOy  criiiil  to  their  v/ivcs,  as  to  turn, 
them  away  upon  everv  diQiiufi.  Now  our  Saviour  in  his  re- 
ply, refers  thcmagain  to  the  primitive  inftitution  of  marriage, 
bidding  them  compare  the  precept  and  their  practice  together; 
rcr  in  the-J'f^i'iuiiig^  it  wai  njfi.  J^cflr/;,  That  ac;cording  to  the 
.word  ai^d  will  of  God,  nothing  ca;i  violatathe  bonds  of  mar- 
riage, and  iullify  a  divorce  betv.-ecn  man  and  wife,  but  the  dc- 
iiling.  the  marriage  bed  by  adultery  and  itnclcamiefs  :  This  is 
the  c  n'  y  c.ifc  in  which  man  and  wife  may  lawfully  part.  IFhih- 
pnrr  /h/ii} put  awnv  h'l';  ir'jy,  exc^t  for forrticatio):,  comrmtetha- 
.-futun.    .  ■  , 

lo  His  difcijjlcs  lay  unto  him,  If  the  cafe  of  the 
man  be  lo  with  hii  wife,  it  is  not  good  to  marry. 

,  That  is,  if  a  man  be  fo  ftridly  tied  by  marriage  it  is  beft 
fir  him  not  to  marry.  A  very  rafh  faying  of  the  difciplcs, 
£;ifcovering  both  their  cajnality,  and  alfo  the  tyranny  of  a  fln- 
/ul  pra£lice,  grovynup  intocuftoni.  Learn,  i.  That  the  beft 
of  men  have  their  weaknelfes  and  inf\rijiitlcs;  and  the  flelh 
^akcs  its  turn  to  fpeak  as  .well  as  the  Spirit  in  them.  2.  Hovv 
^mpatient  nattire  is  of  rcRraint,and  how  defirous  of  finful  lib- 
erty, and  to^bv.  freed  fron]  the  fics  and  borids  which  the  hol)^ 
ahii  wife  laws  of  God  put  upon  it^ 

11.  But  lie,  faid  urito  them,  All  vicn  caruiot  receive 
(his  faying,  lave  they  to  whom  it  is  given.  12  For 
jrhcje  arc  I'oine  cuiiuch.,  \vhich  wer.:  fo  born  from 
'.li'lv,  motlKr's  w'onib  :  and  .there  arcfome  eunuchs 
.\  !i:c!i  weie  made  eunuchs  of  men  :  and  there  be  eu- 
'lucliB  v,-!uch  Ivtve  made  ihcmlelve.'s  cuni:chs  for  the 
Jciiigiiom  of  heaven's  take,  lie  that  is  able  to  receive 
'.;'..  let  Inin  receive  it. 

._    As  if  our  J-onl  liad  faid,''You,iT»ydifciples,donot  cnnfidcr 

yj.wx  voiifay.     All  "ntu  vvithoirt  finning  agaiiift  God,  cannot 

yl'"i'i  from  marriage,  but  ihoft  only  to  whom  God  has  given 

i*^'     o.' Wifl  of  •~ohtinc:)Cj'',   and  grace  of  cha.lity.      Some  indeed 


by  nature,  or  natural  impottncy,  are  unfit  for  marriage.  Others 
wickedly  arc  made  unfit  by  cruelty  ;  otlu-rsby  religious  niorti-.' 
fication,  bring  under  their  bodies,  th.at  being  free  fromthcin-' 
ciimbrances  thatattcndthe  marniage-datc,  thev  maygivethem- 
fclves  ttpthe  belter  to  thecxercife.iof  n  holy  life."  Learn,  t '^ 
'i'hat  Almighty  Cjod  has  given  to  divers  i)erforv;,  different  tem- 
pers and  coullitutions:  fomc  can  Uibdijc  their  impure  dcllrc? 
and  aflertions,  without  thQ  r'.;medy  of  anarriage,  others  cannot 
2o  That  contincncy,  or  an  ability  to  live  chul'ely,  without  the 
Vifc  of  itiarrjage,'  is  the  fpccial  gift  of  God,  not  common  toall, 
but  bellowed  only  e.pon  fomc^  A  gift  it  1;^,'  worthy  of  our 
fervent  pravers,  worthy  of  our  belt  endeavours.  3.  That  a  vo«' 
of  chadrty^  is  not  in  our  power;  to  quench  anaiural  afTcdion, 
re<]iilrcs  a  fi,iper;iaturul  gift,  -  All  have  not  teccived  it:  that  is, 
all  men  cannat  live  fingle/andabfl.iin  from  matrimony.  From 
whence  it  follows,  that  men  au(i  women  are  not  by  inonallicu! 
vows  to  be  obliged  to  live  a  linglc  life,  which  fomccannot  per- 
feirm  without  lin..  Note  farther.  When  Chrift  fays,  that  fomc 
have  tnadc  themf elves  eunuchs  for  the  kiiiFdom  of  heaven  s  fahe; 
the  meaning  ir,  thatfome  have  abftaincd  from  matrimony,  that 
they  might  be  more  expert  in  preaching  the  gofpcl,  if  inin- 
ifters;  ,or  more  promp,iit,.and  ready  to  rcgafdotiiy  ihething.s 
of  the  Lord;  if  private  chriftiansi 

1 3  IE  Then  were  there  brought  linto  him  h'ttic 
children,  that  he  fhould  put  liu  hands  on  tl^em,  and 
pray  :  and  the  difciples  rebuked  them.  14  But  Jcfus 
laid.  Suffer  little  children,  and  forbid  them  not  to 
iomc  unto  me :  for  of  fuch  is  the  kingdom  of  heaven. 
15  And  he  laid";^/j  hands  on  them,  and  departed  thence. 

Note  here,  A  folemti  ja^itLpri  j)erformcd.  Children  are 
brought  to  Chrift  to  be  %\c(i  by  him.  Where,  nf,te,  i.  The 
perfons  brought,  children,  young  children,  fucking  childrerij 
5,i(  the  word  imports  :  St.  T.uKe  xviii.  15.  They  brought  thetrii 
hi  their  arms,  not  led- them  b\;  thp  hand.  .2.  The  p,eribn  they 
are  brought  unto,/efus  Chrift;:  fcutfor  whatcnd  ?  Nottobapr 
tize  their.,  but  to  blcfs  them:  the  parents  looking  upon  Chrif! 
as  a  prophet,  a  great.  propiict,/&  great  Pj-ophetjdobring  their 
infants  to  him, that  tlicymay  receive  thebtne|itof  his  blcilin^s 
and  prayers.  Learn,  x.  Th^t  infants  are  fubjeiJis  capable  of 
hcnefit  by  Jefus  Chrifl.  2.  That  it  is  the  belt  offic^;  that  pari 
ents  canpcrforpi  untothcirchildrcii,  lobrijig  them  unto  Chrift', 
that  they  may  be  ni.-tde  partake.rs  of  that  btnefit.  3.  If  infants 
be  capable  of  benefit  by  Chrlit;  if  capabtapf  bis  bkfling  or! 
f^arth,  and  prcfepce  in  beayen ;  if  tliey  oc  firDJcct?  of  hisking- 
tiom  of . gr.ice*  . 11x1  heirs  of  J'.is  kingdom  of  glory,  then  they 
may  bcbaniiied :  .  for  thev  tlijit  are  in.covcnam  have  a  rich: 
'-      -  r    .  _r.L    Jf  Ch^iil  denies  not  infants  the 


Chrif  clid^(;i,:J.i^.n.otf(d&c  Wofiat-RtuS??™">''PJ?'^  f     ■?"* 

A,  to  do?  Tiiau^^^  i^^c<^M^m^6y^f>^]^''^''^}^i 

Jiad  alrc.idv  c;i!eM.',ir'.  .       -.  ^ 

.ind  Chr 
jvas  the 
lie. 


.hrifban  bapt.r..n  ys^J^^  <st  {^l^khmJ^S^W''"' 
he  baptilm  o:  repentance',  01  wi.icli  iriai;!?  \.rrc  inca^a- 

m     A    j  t'  tJ'H  1   "^'"■'  '"*;i"  an  j  C.iA  unto  li   :, 
5    A-.id  behold,  one  came  .^n^  '•''".iMl'')  U;";j 

Mailer,  what  trbod  tHin'>  nr?l!  I  do;  thai  i  Tiirvy 


16 
Good 
have  eternal  life? 

OA/"cri'f  hcrc^  A  per^j^ddiciT.r^  iilfiirclfto  ChH'!>'amJ))-9_- 


Chap.  xy. 


St.     M  a  T  T  H  EW3." 


pounding  n  great  andin'.pf  rtant  qiicftloa  to  'lim  ;  viz.  What 
he  ihoulddotoe;.iia Tcinal  lite?  Whotc  nsfe,  i.  Hebclievcs 
the  ceruinty  of  a  lulure  llalc.  2.  He  profcfles  hi";  dcfireotan, 
ot.-rnal  hnppincfs  in  that  Ibtc.  And,  3.  Jic  declares  his  rca- 
dinefj  to  do  feme  good  thing,  that  he  ixiaypbtain  that  happi- 
lick.  Lernu  That  the  light  of  nature,  orranirnjrclig^ion, di- 
rects and  tc-achcs  mc.o,  that  gocd  works  arc  ncccirary  to  falva- 
tjon,  or  that  fomc  goodthitigsinidlbc  donehyinc^  that  atdcath 
cxpedi  eternal  life-  }Fhc.t  good  th'wg  jhall  I  do,  ihati  mayhavi 
/•icrnal life ■?  It  is  not  talking  well,  and  profeilii:g  well,  but 
doing  well,  and  living  well,  tlut  entitles  its  to  ctcrnq|l  Jife. ' 

17  And  he  faid  unto  him.  Why  callefl  thou  me 
good  ?  thax  is  none  good  btit  on'',  t/iat  is  God  :  butif 
ihoii  wilt  enter  into  life,  kcc|;>  the  commandnicnts. 

The  pcrfon  iKus  addrcfiiiighimfelf  iintoChrift,  was  cither 
a  Pliaiifee,  or  a  difciplo  ot"  the  riuuirccs,  who  did  not  own 
Chriftto  be  God,  or  to  come  t'rorrvGodi  -but  taught,  that  cter- 
iial  life  was  attainable,  by  tulfiUing  of  thelaw  in  thatimperfecT: 
ienfc  which  the  Pliaiifcqs  gave  of -it.  And  accordinjfly,  i, 
Chrift  repro\c3  him  for  calling  Iviin  good  ;  ff'7)y  caUcJljhsu  mc 
good?  When  thou  \rilt  neither  o\vo  me  tobc  God,  nor  to  come 
from  God  ; '  For  there  is  rii>iego:d,  that  is,  elTcntially  and  origi-. 
:iaily  good,  hit  GrJcnly:  Norany  dci;ivatively'good,-bnt  he  that 
receives  hisgoodncfs  trom.God  ailfo.  jFrom  this  place  the  So- 
cinians  argiie  agaipll  the  tiivinityot  Ghrifl ;  thus,''Hetowho(n 
the  title  of  ^;j/doth  not  belong,  cannot  be  God  mod  high.  But 
bv  our  J^ord's  words,  this  title  belongs  not  to  hiiii,  but  only  to 
Godthc  Father  ;  therefore  God  the  FathcrmuftbeGod  alone." 
Chrift  may  be  fuppofcdto  fpeakto  this  young  man  thus,"Thqu  , 
:;ive(l  mc  a  tiUc  which  was  jievcr  given  to  the  inoft  renowned, 
Rabbins,  which  agrees  toGod  alone ;  now  tliqu  oughtcd  to  be- 
lieve that  there  is  fomcthingin  mexJiore  than  human,  if  thcfti 
conceived  that  this  title  of  good  doth  belong  to  mc."  2.  That 
our  S^.viour  might. convince  him  of  the  error  of  the  Pharifees, 
who  believed  that  they  might,  without  the  knowledge  of  him, 
the  true  Mcflias,  ciiter  into  life,  by  keeping  the  law  ofGod  ac- 
-ording  to  that  lax  apdloofe  interpretation  which  they, the  Plia- 
rifecs,  had  given  of  it;  hej/ids  tliem,  K:cp  the  Commandments. 
Where  ns/f,  ThntChrilc  calls  him  vofflrom  qiitv/ard  ceremonies, 
which  the  Pharifecs  ^bounded  in,  to  the  praclicc  of  moral  du- 
ties :  yet  v.ithal  lets  him  undcrfland,  that  if  he  expccled  falva- 
tionby  the  morallaw,  he  niuft-kecp.it  perfcclly  and  exacily, 
without  the  lead  deficiency,  which  is  an  iittpoffibility  toiiianin 
his  lapfcd  date,  -^.earn,  I.  Tliat  fuch  as  fcek  iudificationand 
faivation  by  thcworks  of  the  law  onh  ,  anud  keep  the  whole 
law,  or  covenant  gf  works, .perfecTIv  and  exaclly.  2.  Thatthe 
;bcd  way  to  prepare  nxen  for  Jefus  Chrid,  is  to  let  them  feetlK;;r 
{Own  impotency  to-_kcep  and  fulfill  the  covenant,  of  works. 

18  He  f^iiiiiixito  him,. Which?  Jefus  faid,  Thou 
.fliall  do  no  niui  der,  Thoti  (lialc  not  commit  adultery. 
Thou  Ciait  not  rtcal,  Thou  ihalt  not  bear.falfe  wit- 
n-:fs.  19  Honour  thy  father  ajid  r/w  .mother :  and. 
Thou  thai t  love  thy  iicighboiir  as  thvfelf.  20  The 
young  rnau  faith  ijnto  him.  Alliheie  things  have  J 
kept  from  my  youth  up  :  What  lack  J  yet  ? 

Orfe'-'e  here.  That  the  dvtier  \Jiich  our.Sayi'.iur  indanccs 
in,  arc  ihc  dinic:  r)f  the  fecond  t.iblj,   which  hypocrites  ^ 
mod  failing  in     'lut  the  fincerc  practice  ofotir  duty  tooSfc, 
neighbour,  is  a  i:nnijh:r  evidence  of  our  love  to  God.     I'iicfe 


duties  of  the  fecond  fabfcrtlie  young  inar,  faV.-,  he  has  kept 
from  his  youth,  a,nd  perhaps  might  fay  it  trtily  accordin<»  to 
the  Pharifees  interpretation,  which  condemned  only.thc  CTofs 
outward  acl,  not  inward  lull  or  motion  of  tho  heart.  Learn 
hence.  How  apt  men  arc  to  think  well  of  thcinlcjvcs,  and  have 
loo  high  an  opinion  of  their  own  goodt-.efs  and  rig!iicoufneii 
before  God, 

21  Jefus  faid  uiito  Iiim,  if  thou  wilt  be  pcrfefl;,  jjo 
cmil  fell  that  thou  hall,  and  give  to  tlie  poor,  and 
jthou  flislt  have  treafiirein  heaven  :  and  come  and  fol- 

That  is,  Tho"  had  been  all  thy  days  a  Pharifee;  if  tho^j 
^ow  %vilt  be  a  chridian,  thou  mud  maintain  a  rcadincfs  ani^ 
uifpofition  of  mind  to  part  with  all  that  thou  haft  in  this  world 
at  my  call  and  atmy  command,  and  fiilow  after  tne.  Learn, 
That  fuch  as  enter  thcmfclvcsdifciplcsof  Chrid, mud  be  ready 
,nt  his  call,  to  part  vvrith  all  for  his  fake  that  they  have  in  thi'^ 
yorld.  2.  All  that  pro^(ifs  themfelvesto  lie  Chrid's  difciplc. ', 
mud  behis  followers;  thatis,  iliat they  iiinft obey  hisdodrinc, 
a/id  imitate  his  cxampic,  his  hoiineti,  his  huniility,  his  hca-' 
yenly-mindednefe,  his  patience,  his  mceknefs,  his  rcadincfs  to 
.forgive  injuries,  and  the  fame  mir.d  nmj}  be  in  us,  u-!  -a:  uia  ir 
'Chriji  Jefus. 

22  But  when  the  yoiiiig.man  heard  tlint  f.tvinn-^.he 
yent  away  forrowful :  for  he  had  great  pollefhons. 

This  parting  with  all  for  Chrift  feeiTied  fo  hard  a  condition 
to  the  }0ung  nun,  that  he  went  away  forrowifi()  from  Chrift. 
Wiicnce  lc(irn,\.  Tluu  a  man  v.tddud  "to  the  world  will  re- 
noucc  Chrid  ra'thcn-  than  the  ^^or1d,„■^vhciXJi)och,dand  in;Coty- 
. petition,  a.  I'hat  innxgcticrate  and  carnal  men  aij:,  exceed- . 
ing  forrowful,  and  ladl)  •cqnceriic^t'l',  tl)ai'thcv  Caimot  have  hea- 
•.cn  upon  their  own  tcrnis,  and  win-it  in  thcff'own  wav. 

?3   f  Then  .faid  Jefus  .unto  his  difciples^  \'cr?fj- 
I  fay  unto  you,  that  a  rich  man  Iha'll  hardlj-  ,gnter  in 
to  the  kingdom  of  heaven.  '"  '         ' 

,Our  blcflcd  .Saviour  takes  qccafioii  .from  vJiat  had  pad,  to 
difcourfe  with  his  difcipios  concerning  the 'danger  dfrichc: 
.and  the  dlfhculties  that  attend  rich  mciun  their  way  to  faiva- 
tion. d  rich  man  Ihall  hardly  enfcr  into  the  thqdcm  ofG',..'. 
Whence  «5/t-,  i.  'Fha't  rich  mendo  certainly  meet -.viili  mote. 
tlifficultics  in  their  way  to  heaven,  tiian  oiliei"  ine;i.  It  i<'  dif- 
iicult  to  withdraw  their  aftcilions  fro.ni  riches,  to  rjlacc  their 
fupremc  love  upcjji.God  in  the  i^i^dH  of  their  aburjlj-nce.  I' 
is  difficult  to  depend. upon  jGoff.jnri  lieh  conditioij.'  '  7hepccr 
eommitjelh  hiiiflf.lo  Gid,  bii!  the  rich  7nin's:'it\-alih  .',  fvs  fhan." 
truje'v. — 2.  i  hat  yet  the  fault  liesnotiii  rrchcsbutiri  richincn  ; 
whojby  placlngthcir  trud,  andputlingthcir  cbntidcncc  in  rich- 
es, do  render  tiiemfeUc^  incapable  of  il»ukin<'doni  of  God. 

2.t  And  .agai|i;I  fay.^unto  yoy.Jt  is  eafier  for  a  ca- 
mel to  go  through  the  ej  c  ora-iieedle,  tjinn  for  arich 
man  to  enter  into  the^ingdom  of  God.         '  '       '    ' 

/rhefewordswcrcaproveib.-l  ipccc!!  among  thcfcws,  lofi*;- 
nify  a  thing  of  great  diirculty,  next  to  an  impodibiiity  :  arid 
,  (hey  iiiipoi  t  iluts  ir.iich  :  "Fh-.u  it  is  not  only  a  very  great  dilrf- 
culty,  but  '.r.  inipodibiltvjfor  fuch  asaboinid  in  worldly  weultli 
tabc  favv..i,  .  ithout  an  extraordinary  grace  and  aliidanc'  f;"oni 
God.  It  is  hsrd  fora  ri  h  man  io  become happv, even  bv  God 
hcc.unc  hcth'iikshiaifvil  l)ap;y  u///'.".-// Gi/;'."'  '      '     "^ 

•  ■    '  K?, 


St.    MATTHEW. 


Cha 


p.   XX, 


25  Whea  his  di  fciplcs  heard  it,  they  were  exceed- 
ingly amazed,  fayi  ng,  Who  then  can  be  faved? 

The  difciple<;  imderftand'm£»how  naturally  and  ftrongly  men 
love  the  world,  and  how  idolatroufly  and  inordinately  thtir 
hearts  run  out  upon  it ;  they  fay  unto  Chrift,  LorJ,  who  then 
tan  he  faiu'd?  Learn,  I.  That  when  the  general  difficulties 
which  lie  in  the  way  tofalvation,  arc  laid  forth  and  fufficicntly 
undcrrtooH.  we  may  juftty  wondci-  that  any  are,  of  fliall  be  fa- 
ved. 2.  That  fuch  are  the  fpecial  and  pecidiar  difficulties  in 
the  rich  mans  way  to  heaven;  that  his  falyation  is  matter 
r.i'  Wonder  and  great  admiration  to  the  difciplcs  of  Chrift. 
fi'ncn  the  d'ttipUs  heard  this,  they  were  exceedingly  amazed,  &C. 

•  6  Ruf  Jef«s  behcld^/iCTj,  and  faid  unto  them.  With 
m^n  this  is  iir.poffible  ;  but  with  God  all  things  are 
pofTiblr. 

As  if  Chrifl  had  faid, "Were  all  men  left  to  themfclves,  no 
man,  cither  rich  or  poor,  wouW  be  faved;  but  God  can  bring 
■a\cx\  to  heaven  by  the  mip;hty  power  of  his  grace ;  he  can  make 
the  rich  in  ertatc,  poor  in  fpirft ;  and  thcmthatare  poor  in  this 
world,  rich  in  grace."  Learn.  I.  That  it  is  impoffibre  for 
;mv  man,  rich  or  poor,  by  his  own  natural  ftrciigth  to  get  to 
heaven.  2.  That  when  we  are  difcouragcd  witha  fcnfc  of  our 
own  impotcncv,  we  (hould  confider  the  power  of  God,  and 
ai^  our  faith  upon  it:  With  God  all  things  are  poffible. 

37  *[  Then  anfwered  Peter,  and  fiiid  unto  him, 
Behold,  v,-c  have  forfaken  all,  and  followed  thee  :  what 
fhall  we  have  therefore  ?  28  And  Jefus  faid  unto 
them,  Verily  I  fay  unto  you,  that  ye  which  have  fol- 
lowed me  in  the  regeneration,  when  the  Son  of  maa 
fhall  fit  in  the  throne  of  his  glory,  ye  alfoftiall  fit  up- 
on twelve  thrones,  judging  the  tribes  of  Ifrael 

Tiic  apaUks  having  heard  our  Saviour's  commani  to  the 
YOii.T  man,  to  fell  all  and  c;ive  to  the  poor,  St.  Peter,  in  the 
riame  of  thr  reft,  tills  Chriil  that  they  had  left  all,  and  follow- 
ed him  ;  Bck:!d,  ive  hiive  left  all.     Where  note,  How  Peter 
r.iafrni Fits  that  little  which  he  had  left  for  Clirift,  and  ufhersit 
i;i  with  a  note  of  obfervation  and  admiratt'ou  alfo.  Behold !  luc 
'\:i:e prfnkjn  all,  "Uihr.t  ihall  we  have  then  F  Learn  thence.  That 
•  iihr.u'^h  it  be  avcry  little  that  we  futfer  f()rChri-ft,andlefsthat 
"..e  have  to  forf.ikc  upon  his  acco\mt,  yet  we  arc  apt  to  mag- 
;iily  and  r\fol   it,  as  if  it  w(  re  fome  great  matter.      I^ord,  ivc 
■w^i I jfjiihnall.  Wh.u  all?  IlisfilTier-l)oat,andiicts;  fcarcc 
■/ortliy  to  bemcniioned :  yet  how  is  it  magnified !  Bt'holJ,  &c. 
Jiiit  <-Mervc  our  Lords  kind  and  gracious  anfwer;  "-'You  that 
fvavc  U  ft  all  to  folkHv  r.ie,  \\a\\  be  no  loofcrs  by  mc:  tor  ir. the 
I  .     -f,  that  >s,  ar  t!ic  refurreflion,  when  believers  iTi?!! 
:.  "d,  Li'ih  infcil  anJ-buh-,  andftiallcrioviuy  kingdom, 

11  i;,  a.s  1  fit  tipi'ntlr;  liuoneofmy  glory,  fo  fhall  yon  fit  with 
u>i  in  a  hi  ;her  di  ~ic'  i)t  dignity  and  honour ,  Judging  the  twelve 
t'l'difffrcel;  that  is  the  J''w«;  firft,  fou  thtir  iiiilKlicf,  and 
i>i<;n  all  other  defpifirs  (f  jT:)fpe!  g.'ace  and  mercy."  Learn, 
T.  That  fuch  niinjftcrs  r.s.  do  moftfcrvrcc  for  Chrift,  ami  hj- 
fike  moit  to  lollow  hi'ii,  iu;.!!  ii  lis  krrvedom  partake  of 
jrji,!!  I'omiir  and  di?.nit)  wi''^  i  'n  ••'  '  <'-  •  •-  hrni.  2.  That  as 
vlk-r;,  of  CiuiA  ill  -Ivf^  iipHHes  in 

t-,  ill  ill    ;]    r     ..  ••;  •  :.   .Mi.l   Inic  -  n 


^^ 


Vnd  ev( 


brethren,  or  fitters,  or  father,  or  mother,  or  wife,  or 
children,  or  lands,  for  my  name's  lake,  fhall  receive 
an  hundred-fold,  and  fhall  inherit  everlafting  life. 

The  foregoing  promife,  ver.  28.  rcfpe£lcd  the  apf>(lles ; 
this,  all  chriftians,  who  forfake   their  dcareft  enjoyments  for 
Chrift:   he  affures  them,   that  they  fliall  be  recompcnced  in 
thislife  an  hundred-fold:   How?   h'on  formaliter,fed  eminenler: 
not  infpecie,   br.t  in  valore ;  not   in  kind,   but  in  equivalence; 
not  an   hundred  brethren,  or  fifters,  or  lands,   but,  firfi,  He 
lliall  have  that  in  God,  which  all  creatures  would  not  be  to  him, 
if  Xhey  were  multiplied   an   hundred  times.     Secondly,  The 
gifts  and  graces,  the  comforts  and  confolations  of  the  Holy  fpi- 
rit,  fliall  be  ar..huB<lrcd-fbkl  better  portion,  than  any  thing  we 
can  part   with  for    tlic  fake   of  Chrift  and  hts  gofpel  here. 
Though  we  maybe  lofers^ir  him,  yet  fliall  we  never  be  lofersjiy 
him.     Chrift  gives  preftnt  rccompenfes  as  well  as  future  re- 
wards ;  infomuch  that  they  •who  have  fiiffercd  and  loft   moft 
for  Chrift,  have  never  complained  of  their  fiifTcrrnfis  or  lodes. 
Therefore   never  be  afraid  to  loofe  any  thing  for'Chrift,  he 
fvfll  not  only  fee  you   indemnified,  but   plentifully  rewarded; 
in  this  worM,  an  hundred-fold,  in  that  to  come,  eternal  life. 

30  But  many  tJiat  arc  firfl;  fhall  be  laft,  and  the 

laftjftc/Z^efirft. 

A  two-fold  fenfe  and  interpretation  is  given  of  thefe  words: 
\\iC  frj}  refpefts  the  Jews  and  Gentiles  in  general  ;  the/econd, 
all  profefTors  of  chriftianity  in  particular.  "The  Jews  (as  if 
Chrift  had  faid)  look  upon  themfclves  as  firft,  and  ncareft  to 
the  kingdom  of  heaven,  but  for  their  infidelity,  they  fhall  be 
laft  in  it ;  that  is,  never  fhall  come  there.  And  the  Gentiles, 
who  were  looked  upon  as  dogs,  and  fartheft  from,  heaven, 
fliall  be  firft  there,  upon  their  converfion  to  me,  and  fa.'th  in 
me."  As  the  words  rcfpc£l  all  profefTors,  the  fenfc  is, "Ma- 
ny that  arc  firft  in  their  own  eftecm,  and  in  the  opinion  of  o- 
thcrs,  and  forward  in  a  profeftion  of  religfon,  yet  at  the  day 
of  jndgment  they  will  be  laft,.  and  leaft  in  mine  and  my  Fa- 
ther's eftimation  and  account.  And  many  that  were  little  ia 
their  own,  and  lefs  in  the  eftecm  of  others,  who  had  kfs  name 
and  \Tiguc  in  the  world,  fhai!  yet  be  firft  and  hfgheft  in  my  fa- 
vour." JLeani  hence.  That  tlieday  of  judgment  will  fruftrate 
a  great  many  perfons'cxpeiSlaiions,  both  as  touching  othcrs^ 
and  coiiccrnrng  thersfelves.  Many  will  mifs  of  heaven>^nd 
be  lift,  who  looked  upon  themfclves  to  be  firft.  And  many 
will  find  others  in  heaven,  whom  they  leaft  expefted  there. 
'//■(•  Lord  iudgeth  net  as  man  Judgeth.  We  judge  of  man  by 
oiit'vard  :jpi>carances,  iiit  we  a>ejure  the  judgment  of  God  is  ac- 
rr,;i:  -r  r-  '  ;  /A.      Hc  Can  nclt'ier  b?  t'u:ctiv"d,  pur  vet  iliciive. 

CHA    P.     XX\ 

'IT'OR  liie  kingdom  of  heaven  is  like  anld  a  irrau 
.5.  that  is  an  houfholder,  wbicn  went  out  early  in  the 
inoniin<»  to  hire  labourers  ijx^o  his  vineyard.  2  And 
when  he  liAd  agceed  with  the  labourers  for  a  penny  a 
day,  he  fcntr  them  iai,o  his  viiK-yard.  3  And  he  went 
out  tiboutthetliiid  liour,  iind  law  others  ll.indini;  idlt- 
in  the  m»)kcl-pla<.e,  4  And  fdid  tinto  t;  ;n.  Go}c 
alfo  into  the  vine-yard;  and  wjiatlLcvcr  .>•»  i^ht,  I 
give  you.      -1 --Vl-r v   i.-   rx    '•   "-m';..  \-.ii:i 

rent  oV.t  abt     .  .!M 

tHien'ifc^  Q  An,d  -.ijw^l  Ui^.^itys^i*.:;  ■*•.   .  u: 


Chap.   xx. 


St,     MATTHEW. 


n 


out,  and  found  others  ftanding  idle,  and  faith  unto 
them,  Why  ftand  ye  here  all  the  day  idle  ?  7  They 
fay  unto  him,  Bccaufe  no  man  hath  hired  us.  He 
faith  unto  them,  Go  ye  alfo  into  the  vineyard ;  and 
whatfoever  is  right,  thai  (hall  ye  receive. 

A  twofold  fenfe  and  interpretation  is  ^iven  of  thrs  parable  , 

but  both  analogical.     One  of  which  relates  to  the  calling  of 

the  GentiLs.     The  Jews  were  the  firft  people  that  God  had 

in  the  world  ;  they  were  hired  into  the  vineyard   betimes  in 

the  morning,  the  Gentiles  not  till  the  day  was  far  fpent:  yet 

fhail  the  Gentiles,  by  the  favour  and  bounty  of  God,  receive 

ihc  f;»me  reward  of  eternal  life,  which  was  promifed  to  the 

Jews  who  bare  the  heat  of  the  day,  while  the  Gentiles  ftood 

idle.     In  the  other  analogical  fenfe  we  may  underftand  all 

ptrfons  indefinitelycalled  by  the  gofptl  into  the  viliblc church, 

thofe  that  arc  called  lafl  Hiall  be  rewarded  together  with   the 

firft  ;  and  accordingly  thcdelignand  fcope  of  this  parable  is,  to 

flicw  the  freenefs  of  divine  grace  in  the  diftribution  of  thofe 

rewards  which  the  hand  of  mercy  confers  upon  God's  faithful 

fervants.     The  vlneyard\s  the  church  of  God,  the  hujbandman 

is  Gixi  himfelf:  The /a^jar^vare  particular  perfons.     God's 

going  at  divers  times   into  his  vineyard,  imports  the  feveraf 

ages  of  man's  life;  fome  arecallcd  early  in  the  morning,  fome 

at  noon,  others  at  night.     Now  when  God  comes  to  difpenfe 

his  rewards,  thofe  that  entered  firft  into  the  vineyard,  and  did 

moft  fervice  for  God,   fhall  be  plen'.ifully  rewarded   by  him  ; 

and  fuch  as  came  in  later,  but  did  faithful  fervice,  fhalf  not  mifs 

©f  a  merciful  reward.  Learn,   i.  That  fo  ^ong  as  a  perfon 

keeps  out  of  Chrift's  vineyard  and  fervice,  he  is  idle.     Every 

unregenerate  man  is  an  idle  man.   2.  That  perfons  are  called 

by  the  preaching  of  the  gofpel  at  feveral  ages  and  periods  of 

life   into  God's  vineyard ;    that  is,    into  the  communion   of 

the  vifiblc  church.   3.  That  fuch  as  do  come  in,  though  late, 

into  God  s  vineyard,  and  work  diligently  and  faithfully,  (hall 

not  mifs  of  a  reward  of  grace  at  the  hand  of  free-mercy. 

8  So  when  even  was  come,  the  Lord  of  the  vine- 
yard faith  unto  his  fteward,  Call  the  labourers,  and 
give  them  their  hire,  beginning  from  the  la(l  unto  the 
firft .  g  And  when  they  came  that  iverc  hired  about  the 
ekventh  hour,  they  received  every  man  a  penny.  10 
But  when  the  firft'came,  they  fuppoled  that  they  (hould 
have  received  more  ;  and  they  likewiCe  received  every 
man  a  penny.  1 1  And  when  they  had  received  it,  they 
murmured  againU  the  good  man  of  the  hoiifc,"  a 
Salying,  Thefe  Jaft  have  wrouoht  hut  one  hour,  and 
thou  hall  made  'the.n  equal  unto  us,  which'have 
borne  the  burden  and  heat  of  the  day.  1 3  But  he  an- 
fwcred  one  ot  them,  and  fa  id  Friend,  I  do  thee  no 
^n.n-:  Didft  not  thou  agree  with  me  for  a  penny  ? 
r  1  i  Acihal  thine  is,  and  go  thy  wAy  :  I  will  give  un- 
to t::is  .ail  even  as  unto  ti>ee.  15  ^s  it  not  lawful  for 
nie  to  i«.  •.viiat.I  will  niih  r.:ineown  ?  is  thine 'eye  e- 
Vlli'becanU.-  I  amigood  ?  16  «o  ibe  laff  Hial!  be  firll 
and  the  fn!t  lafl  :  for  man)   ,.  . .       i,  but  few  chof! 


.u*,i,s,u  Hit  fvi.sin^. 


■'.  .ding  of  his 
.wl-.-rn  thuj-woife 


is  done.  fVhen  the  evening  was  come,  the  Lard  of  the  vineyard 
called  his  labourers,  and  gave  them  their  hire  \  not  but  that  they 
have  part  of  their  reward  in  hand,  but  it  is  chiefly  laid  up  in 
hope.  2.  That  though  God  makes  no  difference  in  his  fervants 
wages  for  the  time  of  their  work,  yet  he  willmakeadifR;rence 
for  the  degrees  of  their  fervice.  Undoubtedly  they  that  have 
done  mod  work,  (hall  receive  moft  wages.  He  that  Jaweth 
baumifuUy  (hall  reap  b  v.tntifuUy  ;  God  "will  reward  every  man  ac- 
cording to  his  works  :  That  is,  not  only  according  to  tlic  nature 
and  quality,  but  the  meafure  and  degree  of  his  works.  All 
(hal?  have  equity,  but  all  (hall  not  have  equal  bounty.  3. That 
all  inequality  in  the  diftribution  of  reward,  doth  not  m.nke  God 
an  unjuft  accepter  of  pcrHwis;  he  may  difpenfe  both  graceand 
glory,  fn  what  meafure  and  degree  he  plcafes,  without  the  Icaft 
lliadow  of  unrighteoufnefs.  Is  it  net  lawful  for  me  to  do  what  I 
willwith  mine  own?  4.  When  we  have  done  much  fervice  for 
God,  by  labouring  longer  than  others  in  hisvineyard,  it  isour 
duty  to  have  a  lowefteem  both  of  ourfervices  and  ofourfelves 
for  the  fir/1  Jhall  be  lajl,  and  the  laft  firjl ;  That  is,  they  that  are 
(irft  and  higheft  in  their  own  efteem,  (hall  be  the  laft  andlcaft 
on  God's  aacount. 

17  f  And  Jefus  going  up  to  Jerufalem,  took  the 
twelve  difciples  apart  in  the  way,  and  faid  unto  them, 
18  Behold  we  go  up  to  Jerufalem;  and  the  Son  of 
man  (hall  be  betrayed  unto  the  chief  priefts  and  unto 
the  fcribes,  and  they  fball  condemn  him  to  death,  lo 
And  they  fhall  deliver  him  to  the  Gentiles  to  mock 
and  to  fcourge  and  to  crucify  him  :  and  the  thiid  day 
he  (hall  rife  again. 

Tliis  is  now  the  third  time  that  Chrift  had  acquainted  liis 
difaples  very  lately  of  his  approaching  fufFerings,  and  bloody 
palTlon.  He  did  it  twice  before,  chap.  xvi.  and.  chap.  xvii. 
yet  now  he  mentions  it  again,  that  they  inight  not  bcdifmaved 
and  their  faith  midu  not  be  fliakcn  to  fee  hiui  die,  who  called 
bimfelf  the  true  Medias,  and  the  .Son  of  Gbd.  The  ffrft  time 
he  tord  his  difciples  of.  his  death  in  general ;  the  fecond  time 
he  declares  the  means,  by  treafon  ;  now  he  tells  them  the  man- 
ner, by  crucifying  ;  that  he  fhould  be  fcourged,  mocked,  fi.it 
wpon,  ami  crucif^.ed  :  All  this  he  did,  to  prevent  his  difeiples 
dejedion  at  his  fufFerings,  Learn  i  hence,  that  it  is  hic^hlv  ne- 
ceilary  that  the  doftrine  of  the  crofs  he  often  preached  to  us 
that  fo  being  armed  wi:h  cxpeaaiion  of  Rifferings  before  tliev 
tome,  we  may  be  the  Ms  Jflrnayed  and  diniearlei,-.c:  when  they 
come.  Our  Lord's  feqiKnt  forewarning  his  dniiples  of  his 
death  and  fufiertngs  was  to  fore-arm  them  yviij;  espta.-.iinn  c*' 
iij  fufferings,  and  with  a  preparation  for  their.ow. 

CO  f  Then  came  to  him  the  mother  of  Zebcdee's 
children,  with  her  fon'.s,  worOiippin,^^'  hirn.  anddefir- 
ing  a  certain  thing  of  him.  2 1  Artd  he  faid  unto  her, 
What  v/ilt  thou  ?  She  faid  unro  him.  Grant  that  tlu  (c 
my  two  fons  may  fit,  the  one  on  thy  right  hand,  and 
the  other  on  the  left  in  thy  lingdirin. 

To  fit  on  the  rigiit  hard,  and  on  the  I-.i>,  is  to  havethem'-ft 
eminent  places  of  di.;r:!ty  and  honour  af'er  Chiuf.  Thfs  thy 
mother  might  becncourajvd  to  afk  for  Janus ^nd  John,  be- 
fP'ilc  of  their  allia.ncc  to  Chiiii,  ar.ff  bceunfc  Chrffl  hid  admit 
cd.  thnn  .wi-b  Peter  lobe  vviih  hrm  i.f  hFs  .•ninsd-nratfen 
ilowtvtr,  the  tl(\  of  the  .JifcipW.s  heamig  of!hisnmbVK,„-rc-' 
tfuelt  of  the  tv,o  bicihrtn,  and  being  as  deluous,  and  in  ih.;' 


o8 


Si     Nli^^T^XH.E  W> 


Chap,   xx, 


reply,  Jf^e  are  ahie.  ALs,  povirdjicipies'.  Vv+.(p,  it  cjir.etothi; 
trial,  they  allcowardly  t  ^rTook  hini  md  fiej.  A,  bold  prcfump, 
tion  makes  us  vaunt  of  our  own  ability^;  tiffly  jcailoufy  iriakei 


o'.vn  opinion  as  dtil-rvinp,  oiihc  fiinc- honour,  ihey  liad  indig. 

nation  agairift  them.     Whcnc?  ncte.  That  ncr.c  of  the  difciplcs 

(lid  imagine  that  Cliilrt  had  promifed  the  fiiprcmacy  to  Peter, 

by  thcfe  v.ords,  Tu  es  Petri/s,  thou  wt  Petcf  ;  forttien  neither 

5amc«  nor  Jolm  had  dcnVcd  U,  nor  avouIiI  Hie  reft  have  con- 

♦tfid.tl  forit.     O/'f-rii-hcTc,   r.  T.he  pcrfons  mnking  this  re- 

•<|nelV  to'Chrift,  '/c-bc(icc',s  children  ;  that  is.  James  and  John, 

by  the  mriiih  of  their  mother.     They  fp^ikc  by  her  lips,  and 

rnade  nl.;  of  her  tongue  to  iilke.-  in  a  requcrt  uhich  they  were 

nfhaFtnccI  to  make  thcmfejvcs.  ^.Thc  rciiueft  itfdf,  Grmiiihi;* 

(><>/r  lu")  mtiy  fi/,  rh  s>v  oi  thf  yt^f't,  the  ithcr  en  th  tejl  hand.    Ic 

AV^hire  f'.te.  How  riicfedirciples  did  ftiil  dream  of  Chrifl'stcm-   iyhom  it  is  prepared  of  niy  f-ithc; . 

poral  kingdoiTK'afiihoiJgh  he  had  fo  often  told  them, -r-^a/ /v.-        "..     ,      '     ^      , ,  ^  ,  ,'  i    .- j       i ,     /• 

<//;?'/5««'<7;«,/c///j/V7wWJandambitionfly  fecktohavetJie        ^^'''^  "crc,  .OurWeffed  J-autwiri   ivondcrbrl  mridncfs  and 

-prcfcTanceand  pre-eminence  in  that  kin£;doni.   .^cc  hcre.how    ««""enels  towardshis  difciplcs;  htdoth  notwuhpafTion.miicij 

ihcfcpoorfilhtjmcnhadatrcjdvlcarncdci-.aTtilvton.li/orprefer-  '*'"^'  indignation,  xcj)reh«fari  them,  ciihtrtor  tJic-ir  ambiti- 

ment.  AVli*.  can  wonder  tofec  fome  fparks  of  aii.bitionand  world    ""  *"'  P^«umptiop,  i,„t  makes  the  belt  ot  thctr  iyifwer,   and 


"y 

us  diilrurtfiil  of  our  own  ftrength.     Thofe  that  «re  leaft  ac 
iqiiaintcd  with  the  croC,  arc  ufualiy.tiiemoil  conf.Jcnt  under- 
takers. 

^  23  And  he  faitli  unto  ilwiu,  Vc  fhall  dnr.k  indeed 
of  my  cup,  and  be  baptized  with  rhcbaptifnuhat  lairt 
baptized  with:  but  to  fit  on  inyriqht  handand  onmy 
left  is  not  mine  to  give,   hnt  it  Jliall  h  <:hr'  >■ .  ■'    ■..  fr,. 


cncourges    thcar  good  intwuions^    Jie  tells  them,  ihcy  (liouid 
have  the  honour  Xo  iharc  Avithhim  in  his  fultcrings,  to  pledge 


Iv  (Icfircs  in  the  holicrt  miiiilters  of  Chrift,   ^vhcua 
ihcmfelves  were  noi|tyec  from  afpi ring  thoughts,  eycU'i 

lav  in  lite  bofom  ofuhcir  Saviour!  Aniliition  li.ns  allaio;i2aa-    r    •  ', .'7*'  — .V'"i-"  n •'  "'  """  '"  ■"""■r 

•fcfted  churclimai,  and  troubled  the  cluirch,  even  from  the  vc-    ,5""^,*'-  '^''^P^'K'i'  f  P?-.V° ^^  Iharcrswiih  him  inhis  glory, 
rv  firft  ori ?inal  r.:id  iciMukiiion of  i^     ^.  Botli  tiic  imfcafona-       "  ohJe,-vc,  That  .T^-henChriflfays,  Tint  ujil at  hjs  rjshthand 

ivas  iict  his  to  give,  'hemeans,  a^  he  was  man,  or  ashe  wasMe- 


the  apofllei 

h  ,  HAW 

en  they  j^ '    •     l  ,   ,  c       ■  .■-..-.,--.- 

,11  ■^n.r.c  ;•/  ™'"  ■'"  ™^  ''"'"  "V'  aiidaitej  a  confon* itv  to  him  in  his  fuf. 


jxj)cctcd,  Oiat  when  our  Saviour  had  been  preach 
3ng  the  doctrine  of  the  croti  to  his  difciplcs,  telling  thein  t^hat 
he  muil be  mocked,  fcourgcd,  fplt  upon,  and  crucified  for  them, 
jhat  they  fliould  be  feclting  and  fiujig  to  him  for  fecular  dig- 
•^ity  and  honour,  pre-eminence  and  powej-!  Jjut  we  plainly  fee 
■the  befi.  of  mpn  arc  but  men,  apd  thati.noiie  are,in  a^ate  ofpex- 
jfcdUon  on  this  lido  heaven. 

2  2  But   Jcfus  anfwcrcd    and  faid,  Ye  know  not 


Chrill  his  Son  ;  from  whence  they  would  conclude,  that  he  is 
not  the  fame  Gotl  wluch  ittic  Father  is,  bccaufehe  hath  not  the 
fame  power  which  the  Father  has.  Anj'wer,  But  if  Chri(t  be 
here  fuppofed  to<lenytliisj3owerto  himfeif,  hcniuftthenman- 
ifcftly  contradict  himfelf.whenhcfays, /.7^/i/i3//;//.v;/5yc«  aHng- 
dwn  ;  and,  JiH  pnvtr  in  heaven  mid  earth  is  given /a  tr:e.  AV  hep 
tChrill:  therefore  faith,  hc.cculd  only  give  this  to  them  for  whom 
it  was  appointed  of  his  Father  ;  this doih  not  fIgr^ify  any  de- 
what  }'C  aik  :  Are  yc  able  to  drink  of  the  cup  that  I  feci  in  his  power, but  a  perfect  conformity  tohisFather'swill, 
Jhall  drink  of,  and  10  be  baptized  with  the  baptifm    ^"''  ''l^'.^':  f*~'"'*^  "°^  '!2..''"''>  ""''•'^  'l>e  diyine  clicncc  and  na- 


ihat  I  am  to  be  baptized  with?  they  fay  unto  him,Wc 
aje  able. 

As  if  Chriit  had  fai^.'^You  dobut  abufe  yourfdves  with  fond 


ture  abided  in  him.      Tliis  the  words  rather  fhew^  than  tha: 
there  is  any  want  ofpowcrin.ChriR. 

24.  And  when  the  ten  -heard  k,  they  were  moved 


.  .0 ..  ^..x...  ....v..^.^.,    iwi.  u.'uui  juiMcyourieivcsTvunrona  -.i    •     t..-              •    n    1               1       ,'■                    „ 

and  idle  dreams  ;  there  is  other  work  cut  out  for  you  m  the  '^"  indignation  agamlt  the  two  brethren.      25  But 

.purpofe  of  God,  than  fitting  upon  thrones  and  tribunals:  To  J^^^^  called  them  unto  him,  and  faid.  Ye  kuow  that 

think  of  fufteringjwoidd  do  you  more  fcrvice."     Andaccord-  the  princes  of  the  .Gentiles  exercifc   domimon  over 
'     '           Sa           •    ,  ■       ,           .... 


ed  in  thair  minds,,  that  thev  frequcntl,-  dcdarrd  thei'.;.  i,Uta- 
tion  of-it,.notwithlbnding';ril  the  airuranccs  which tChrift  had 
given  thcm<jf  the  contrarv:.  ■?.  The  courfj  which  our  San- 
our  takes  to.cod  the  ajnbition  of  his  difciplcs;  he  tells  ihcm, 
.ihcy  mu(V  cxncdl  here,  not  crowns  on  their  heads,  but  »  ruAs 

S:j!'%^lLt^''''^A'V'^y^^'^'f''i^^^  -ii;^ith;:;;;a^teisG,Kl^miniftcrforthesoodofhumanl 

4lKy   tai^ot   hisgloiy,    andpatienfly  lufter  forhnn,  -iclorc  cietv.    andconfc  "  ■  " 

they  axpc<Sl  to  rc-ign  with  him;  pl^tinivinumati-ng,    that  the  -Chrilt.     T 

crofs   IS  Mc-.vay  to  the  crown.  fuJicHngtho  wav  .0  reigning,  execute  the, 

iJiKlthat  mol  aiiat.luffer  melt  far.Chritt,f],aJlpari:keof  hi.,?,  this  woHd,  r 

tucc^St  ?Uc[a!T  I''f  0    -■  '^"^  P^^*^";-':,'^''^  or  the  Jews  ;  and'L.cau(Vhe  ;;;u!d"i:a;;,;Va;;^n-;Sh;- 
jXin-^r     ^,^  i^^  andi,b.li-yfof    n.ili;y  .u.d  contempt  of  worldly  grvideur,  and  not  becaufe  tlys 

^ufTcring.,    .><f^r^.«^/r,  fays  Chrilt. /.y,,;..^- ./„,,  «,^_^  I'hcy    oflicepf  civil  maorftracy  was  mjawf.tl.     ?..  That  X'hri.a.  by 


Iet;j.iim4ie  your/ervact. 

iNs/chfie,  r.  ThatChrii>,  by  thcfe  ^^wrds,  doth  not  .forbid 
riiecxercifc  of  civil  dominion,  and  lawful  m.igiftracy,  fortheii 
all  order,  all  defence  of  good  men,  and  punifliincu  of  evil-do- 
ers, .would  be  taken  aivay.  Mapllrjcy  is  God's  ordinance^ 
or. , .  „  -•'' ~'eis<j(Kl's  miniftir  for  the4Tood  of  human  lo- 
quciitly  not  here  ccnfujod  or  condcirnc\l  hv 
..-,,,,,,,,„  ^  ,         r  .1-    •       1  -      .     .  -  nie,  .V  lien  Chij<l  wa.shcrc  on  earth,  he  rtfukd  tp 

■-nd  that  ihof   <fnt  A  ff>  m  y/';-     S''u"n'*n''-'  "l  '''''^^"'§'    ^"'''"=  thema.-iftrnt/.ofiicc.  bec^ule  Ins-kingilom  was  not  of 
niu\  that  mol  .{hat.luffer  mdt  tar.Chr..rt,fl,aJlpari.-keothi.h^  this  woHd,  and  becnufehr  ^^ou!,l  give  no  umbrage  toCxfar. 


CirAp.  Jcx. 


o  r. 


a 


/\ 


T  T  II  K  \\' 


this  text,  tfoth  nolcondeinnthc  cxcn-ifeorccclcfiarticalgovern- 
pient,  that  bcirtg  as.rcccn:'.ry  in  the  church,  as  the  former,  in 
the  ftate.     'I'he  \V:Clf;,re  of  the  church   ncceirarily  depends  on 
theexcrcifcof  ccclcdatticaldifcipline.   3.  Chrill,  here  forbids 
r^nly  the  exerclfc  of  that  dominion  which  is  attended  wuli  ty- 
ranny andopprel]ion,  and  is  managed  according  to  mcri's  wiJJs 
andlurts:  Kou-,  fays  Chri(t,youfiiaUhavcno  fuchgovermnent, 
you   fhall  commarid  fiolhinw  for  mere  will  and  pfeafure,    but 
your  whole  ofiicc  f!ial[  ^onfift  in  being  miniftets  tcrthe  good  of 
others;  and   herein  ye  fhat!  jcjemh\c  me  rf^^JSsfi  cf  man,  tt/j 
rame  not  to  be  viimjieredunla,  hif:  to  mhiifter.     And  accordingly, 
that  Chrid  might  tftcdiialiy  (jiiench  thofe  unhappy  fparks  of 
ambition  which  were  tindlcd    in  his  apoftlcs  miiids,   he  ttlls 
'hem,  that  fupremacy  and  dominion  belong  tp  feciilarprinces,^ 
not  to  evangelical  paifors,  who  onwht  to  carr^thcmfelves  with 
liumility  tow'ards  one  anotlwr  ;  not  that  Chnft  dircfts  to  a  pa- 
rity and  equality  ainongftall  his  riiini'tcrs,  andforbidsthe  pre- 
cinineiKc  of  fome  over  others  ;    biit  the  afFc£lation  of  fuperi- 
ority,  andthe  love  of  prc-eminehcy,  is  that  which  our  Saviour 
difailows.  Learn,  i.Thatlbfarought  the miniftersofChrilltoJbe 
from  afFcdtinga  domination  andfiiperiorityofpo\\cro\ertheit 
/ellowbrethrcn,fl!atinimitationofChrilt, their  LoixlandMaf- 
ter,  they  ought  to  account  thcmfclvcs  fellow- reTVants,/rtw<?;/.'5;;o7? 
YiU,  faith  Chrift,  as  en,-  that  fcr-jeih.   2.  That  fuch  miniilersas 
(io  love  and  affeft  pre-eminency  and  fuperiority,  are  moft  un- 
fit for  it ;  and  they  dcfcrve  it  bcfl,  who  feck  it  Icaft.   3.   That 
dignity  and  honour  which  the  ininHlersof  Chrift  fliould  chief- 
ly and  only  aftciSl,  is  in  another  "world  ;    and   the  way  to  bfe 
greateft  and  higheft  thcro,  is  to  be  low  and  humble  here,  meaii 
in  our  own  eyes,  and  little  in  our  own  cftecm.    fFko/ocv'er  ivifi 
be  chief,  fays  Chriil,  let  hiril  be  your fervaih . 

^  28  Even  as  the  Son  of  man  came  not  to  be  minif- 
tercd  unto,  biit  toiiiininer,  and  to  give  his  life  a  xvax- 
fom  fdr  many. 

To  encourage  his  difciples  to  the  forementioncd  condefcend- 
Jng  humility  one  towards  another,  our  Saviour  propounds  to 
^them  his  own  inftni(Sive  example,  Icamenot  to  Icmlmjlerednn- 
'!,  iays  Chrilt,  hiil  to  mini/ier  to  the  wants  and  iiccellitics  of  o- 
ihers,  both  for  foul  atid  br'dy.  .  "O  whata  fight  will  it  be  (as 
if  our  Lord  had  faid)  to  behold  j-u  humble. God,  and  a  |M-oud 
creature;  ad  humble  oavipur,  aiad.'.h  haughty  firvner!"  Yea; 
our  Lord  urges  his  cxargple  farther,  tiial  as.  lie  laid  down  his 
life  for  us,  Jo  fliould  w«  be  ready  to  lav  dowii  our  lives  for  one 
another;  T)i4  Chrift  lay  qown  his  life  for  iis,  nrid  11.311  we  hot 
lay  dov.  n  a  luft  lor  him  r  o'nr  firide^  bur  aiiibitioh,  oqrafFeCta-" 
lion  of  digiiity  and  fuperiority.  rtver  others..  'A"^/t-,  here  XVi'b 
\hings,  J.  Whercasit.is  iald'/that.Ch  riftgavehis  li.fe  arahfoiW 
for  lYiany  ;  'it  is  elfewhere  pPrirmed,  tiiat  he  taflcd  "death  for  e- 
very  man,  even  for  them  that  .it-h'ud  ihc  Lordkiho  if.i'ght'tke'm. 
1  lie  word  nwny,  in  other  lilacfcs  of  fccipture,  is  not  txclufive 
ot  fomq,bnt  iiicliifive  ofall.  Thus,  l).in.  xii.  2.  Many  that 
peep  iit)l}r  ({uft  jhall  urife  \  anfvvers  St.  John  v.  2&:  £9.  Ail'thafi 
tl-tljh\-pinthe  ^rc,\e  Ml  hearhh-jiife.  Thus  Rom.  v.  \Ki, 
Through  the  cJD'nKe  cf  m:  mav';-  died:,  ^nUvciT,  1  Cor.vi-.  22.  7^ 
Adam  alt  dud.  There  is  a  \  iriiial  fiifricitncv  iiitiic  t/ciih  of 
thrift  fo^  the  falvaiipuof  mankind,  and  r.n  aiHual  cilic;^cy  for 
ihe  falvat'lon  of  ihtiii  that  r'.pci)t,aii{l  believe,  and  obey  tlicgof- 
f'tL  2.  From  thcfc -vv'ords, //f  $(?zv  .y7i  A^'I-'ff  >/?'ri/s^-j  ;"'fiiat'^ 
■^h^i/i  fiiftL-red  in  our  dead,  and.di!:d  iH  our  pi.iec,  ccd  gave  his 
-1i  rir:r>tt3.  clours.     It  \"\;a5  Uit.to'uJ'i.Vnt  o}ii;ii.L^n  lotji.cf  ihjj 


7? 

Jews  and  Gentiles,  tliat  their  pucufar  vidlms  yci'e  rrufoirs 
for  thelifeof  thcofftiider,  and  that  he  v  ho  gavehislifc  for  afio- 
ther,  fuffcred  in  his  Itcad  to  ^rtfcrve  hiin  from  death.  And 
who  can  rcafonably  fiippofc,  but  that  our  Lord  in-ended  by 
faying,  he  gave  liis  liie  a  ranfom,  that  he  gave  his  life  inft.;^^- 
oi  thofe  for  whom  he  fufftrcd  ?  Vairi  are  the  Socinians,  whin 
they  fay  this  price  was  to  be  paid  tbSatah,  bccaufe  he  detained 
us  captive.  Tnie  ;  the  priccis  to  tc  paid  to  Mm  who  detains 
the  captive,  when  he  doth. this  for  galii  toniakcinoneyof  him, 
as  the  Turks  detain  the  Chriftiafis  captive  at  Algiers  ;  but 
when  a  man  is  detaijied  j.ncuftody  for  a  violation  of  a  law,  then 
it  is  not  the  g^ler,  but  the  Icgidator  to  whoin  thepricc  of  re- 
demption mufibe  paidjOrfatisVaflion  be'madc.  Accordingly, 
this  price  was  paid  to  God.;  for  Chrirt'becaine  our  ranforn, 
as  he  offered  up  his  lifeandblood  forus  :  Nowne  oflercdhim- 
felf  without  fpot  to  God,  Hcb.  Lx.  14.  he  therefore  paid  the 
price  of  our  redemption  to  God. 

29  f  And  as  they  departed  from*  Jci  icb,  a  great 
multitude  followed  h!m.  gd  And  bcliold,  two  blind 
men  fitting  by  the  way-j'z/;?,  when  they  heard  that 
Jefus  paired  by,  bried  out,  facing.  Have  mercy  ori 
us,  O  Lord,/^«Sor:  of  EJavid.  3 a  And  the  multi- 
tude rebuked  therii  becaufc  they  fliould  hold  their 
peace :  but  they  tried  the  more,  fayfkg.  Hare  mer- 
cy on  us,  O  Lord,  ?%(Soii  of  David.  32  And  [efuS 
flood  flill,  and  called  thern,  and/aid.  What  will  yc 
that  I  fhould  do  utitoyOu  ?  33  They  fay  unto  him,^ 
Lord  that  our  eyes  may  be  opened.  34  So  Jefus  had 
compaiTion  onthtm,  and  touched  their  eyes  ;  and  im- 
mediately their  eyes  rcfceivcd  fight^  and  they  follow- 
ed him. 

This  ciiaptcr  concludes  with  a  famous  miracle,  wroughtby 
Chrifl:  upon  two  blind  men  in  the  light  of  a  "reat  multitude 
which   followed  him.      \\'hcrc  ch/erir,    1.  The  blind  men's 
faith  in  acknowledging  jefus  the  true  MelIias,for  fo much  the  ' 
title  oi  the  Sin  r;fDj~:di\gmfies.  2.  Their  fcr^'encv,  incryin» 
fo  carneflly  to  Chriit  for  mercy. ^ud  healing ;    Hate  tncrcy  up- 
on us  thou  S'M  of  David.  _  A  trite  fehfe  of  want_v,i,ii  inake  us 
cry  unto  Chfift  for  help  eanieftly,  and  with  undeniable  impor- 
tunity.   •^.  The  great  Q^iidefct;. (ion  of  Chrift  towards  thelc 
two  blind  men  :  He  jtiid'jTiH,  he  caihd  thair,  hij-'ad'cohpolhiru 
f  7  tl)em,  kc  toHcJicd  tKeir  eyes,  aril  hcUd'tle^h.       A  niiglit^  ir.,'1- 
ance  of  Chrift's  cltvine  jSower.     He  that  can  open  blind  ever 
with  a  touch   of  his  fiiigcr,  and  by  his.  owii  power,  is  jialiv' 
G(xl,  his  touch  is  an.  omhrpoicnt.  touch.  4:  Altiiough  Chrilt 
Well  knew  tiic  cohditiqii  of  thcfe  blind  men;  yet. before  he  wilt 
rtftore  thciii  to  light,  they  ipuft  (enlitly  complain  of  the  w.mt 
of  fight,    and  cry  unto  hi.hi  for  mercy  and  healing.       Lean. 
hericc,  That  although  .Chrill  perfedtly  linqws  pll  oiir  wants, 
>ct  lie  takes  "no  notice  of  them  till  wl-   make  tlj^-m  tiiown  to 
lam  bv  prav'er.      1;.  The  bcfl  A'^'-aV  andconrfc -.vhich  ihi^Mind 
inen  take  toexprcl^  their  ihankfuinefs  io  thriif  for  reiroYertd 
fight,    they  foUAicdhhtt.       Leon  tlicno?,    T'  ..'  n.^fcy   from 
Chrift  is  thcii  rightly  improicdV  when  it  (  t^  fulfow 

Chnft.  Thisff.o.idd  be  the  efftcl  of  r.ll  f  i\  j  I'ji.  ^^  ro.jgl.t  iVrr 
us.  He  praifetli  God  bcf>,ihat  fi.r\tth  and  cbc^eth  -l-im  m<.t>v 
the  Kfc  of  ihanUfuIfiefs  ccirTifh;  in  the  iharfcfi  I1 


8o 


St.     M  a  T  T  H  fi  W. 


Chap   xxi. 


C  H  A  P.     XXI. 

AND  when  thi-y  drew  nigh  unto  Jcrufalem,  and 
were  come  to  IJi  tJiphage,  unto  the  mount  of  O- 
livcs,  then  lent  Jeliis  two  difciplcs.  2  Saying  unto 
them,  Go  ye  into",  the  village  over  againft  you,  and 
flrai  "htwayye  ihall  find  an  afs  tied,  and  a  colt  with 
her;  loofe  M<ot  and  bring //ffTTi unto  me,  3  And  if  a- 
ny  man  lay  ought  unto  you,  ye  fluill  fay,  the  Lord 
hath  need  of  them  :and  ftraightwajr  he  will  fend  them. 

The  former  p.irt  of  this  chapter  ghes  us  an  account  of  our 
S.iviour>  foleirn  and  triumphant  ridinginto  the  city  of  Jcru- 
falem.    Where  sl/cnr.  That  in  all  our  Saviour's  journeys  and 
travels  frcm  place  to  place,  he  conftantly  went  like  a  poor  man 
on  fid,  without  nolfe,  and  without  train;  now  he  goes  up  to 
Jerufalom  to  (Tic  for  finncrs;  he  rides,  to  fhew  his  checriul- 
ncfi  in   that  fcrvicc,  and  his  forwardnefs  to  lay  down  his  life 
for  us.     But  what  doth  he  ride   upon  ?  An  ajs,  according  to 
the  ninnncr  of  great  pcrfons  among  the  Jews;  but  efpecially 
to  fulfil    the   prophcly,   Zech.  ix.  9.    That  the  Mellias,   a 
King  of  the  Jews, y%5u/</rew:if  riding  upon  an  afs.     But  this  ^r 
vcat  a  colt,  the  foal  of  an  afs,  on  which  man  had  never  rode  before, 
fays  St.   Mark,  xi.    1 1-   lignifying  thereby,  that  the  molt  un- 
ruly and  untamed  creatures  become  obedient  and  obfequious  to 
him  :  and  upon  z  horrc-ioed afs ,  the  ufe  ot  which  he  demands, 
thereby  manifclUng  his  fovereign  right  to  all  the  creatures.; 
and  accordingly,  he  bids  hisdifciples  tell  the  owner  ot  the  afs, 
That  the  Lord  hath  n  'd  of  him  ;  not   our  Lord,   but  the  Lord, 
that  is,  he  thr-'  '     _  ^rd  of  all,  ivhoje  are  the  cattle  upon  a  thoii- 
fand  hills  ;  he  that  is  Lord  of  afl  hearts,  and  the  owners  too. 
Farther,  That  notwithftanding  Chrift's  fupreme  right  to  the 
afs  and  the  colt,  he  will  have  neither  taken  without  the  owners 
knowledge,  or  againll  his  will;  but  the  difciples  muft  acquaint 
him  with  it,  and  by  a  double  argument  move  him  to  it.   i. 
Chrill's  right  of  dominion  and  fovereignty  over  them;  he  is 
r^t- /,»»-«' that  fends  for  them.   2.  His  prefcntoccafionfnr  them; 
the  Lord  has  need  of  them.     Note  alfo  here,  a  wonderful  inRance 
of  Chrill's  prefcience  or  foreknowledge,  even  in  the  mod  mi- 
nute and  fmalklf  matters.    I.  Yen fhall find c  colt .  2.   Onxvhich 
no  man  ezirfat.   3.  A  c-jit  tied  and  bound  ivith  its  dcnn.  4.   hi  the 
place  v.'he'e  tu's  tvays  met.   5.   As  they  entered  the  village.   6.   That 
the  owners  fhouid  be  'jilHng  to  let  him  go.     Such  an  e.xa(5i  k  now- 
ledge  had  Chrift  ot  perfons  and  adlions,  even  of  the  ciicum- 
ftances  of  aftions. 

4  All  tliis  was  done,  that  it  might  befuliilltd  which 
was  Ipokcn  hy  the  prophet,  f-iving,  5  Tell  ve  the 
daughter  <jf  Zion,  Behold  thy  King  comcth  unto  thee, 
meek,  and  fitting  uponan  afs,  and  a  colt  the  foal  of 
an  afs. 

Here  the  reafon  is  afligncd  why  Chrifl  rode  upon  the  afs  in- 
tii  Jenifulcm;  it  was  to  fullii  an  ancient  projihecy,  that  the 
Mellias,  or  King  of  the  Jews,  /hould  come  riding  upon  that 
brift  into  Jeiufalem.  There  was  not  any  prophecy  ofOrill 
more  plainly  fulfilled  than  this.  The  prophecy  alluded  to,  is 
V.cch.  ix.  Q.  Rejoice  greatly,  O  daughter  cf  Zion  ;  Jheut,  0 
daugl icr  ofjirufulem  ;  behold,  thy  King  cometh  intto  thee  ;  he  is 
jujl,  end  hi.iingjah'cilion  ;  huly,  and  riding  upon  an  cfs ;  xmdup- 
tft  a  colt,  thefial  of  an  afs.  'Where  noti,  T  he  charadler  gi*en 
ot  the  Mcdias  ;  he  is  the  fuuremc  King  and  governor  of  his 
churcK,  thy  King  (imeth.     The  errand   that  he  comes  upna. 


bringing fulvaiioa :  and  the  entertainment  which  his  church 
was  to  give  him;  namely,  to  receive  him  with  triumphs  of 
joy,  and  univcrfal  acclamations. 

6  And  the  difciplcs  went,  and  did  as  Jefus  com- 
manded them.  7  And  brought  the  afs,  and  the  colt, 
and  put  on  them  their  clothes,  and  they  fetAfw  there- 
on. 8  And  a  very  great  multitude  fpread  their  gar- 
ments in  the  way  ;  others  cut  down  branches  from 
the  trees,  and  ftrawed  than  in  the  way.  9  And  the 
multitudes  that  went  before  and  that  followed,  cried, 
faying,  Hofanna  to  the  Son  of  David  :  Bleffed  is  he 
that  Cometh  in  the  name  of  the  Lord :  Hofanna  in  the 
higheft. 

Obfenie  here,  1.  The  obedience  of  his  difciples,  and  the 
motions  of  the  multitude-,  the  difciples  never  difputc  their 
Lord's  commands,  nor  raife  objeflions,  nor  are  afraid  of  dan- 
gers, but  fpecdiJy  execute  their  Lord's  pleafure,  and  find  eve- 
ry thing  according  to  their  Lord's  prediftions.  When  our 
call  is  clear,  our  obedience  muft  befpcedy.  What  Godcom- 
mands,weare  not  to  difpute,  but  to  obey.  The  difciples  did  as 
Jefus  commanded.  1.  The  aftions  of  themultitudc  in  acknow- 
ledging Chrift  to  be  their  king ;  they  caji  their  garments  on  the 
ground  (01  him  to  ride  upon,  according  to  the  cuftom  cf  prin- 
ces when  they  ride  in  (late;  and  they  do  not  onlydifrobe their 
backs,  but  expend  their  breath  in  joyful  acclamations  and  loud 
hofannas,  wirtiing  all  manner  of  profperity  to  this  meek  but 
mighty  king. — In  this  princcHy,  yet  poor  and  defpicabic  pomp, 
doth  our  Saviour  enter  into  that  famous  city  of  Jerufalem.  O 
how  far  was  our  holy  Lord  trom  affcdting  worldly  greatoefs 
and  grandeur!  He  defpifed  that  glcry  which  worldly  hearts 
fondly  admire;  yet,  becaufe  he  was  a  king,  he  would  be  pro- 
claimed fuch,  and  have  his  kingdom  confeflcd,  applauded, 
and  bicft  ;  but  that  it  might  appear,  his  kingd:m  zcas  not  of  this 
world,  he  abandons' all  worldly  magnificence.  Oglorious,yet 
homely  pomp  !  O  meek  but  mighty  prince. 

10  And  when  lie  was  come  into  Jei-ufalem,  all  the 
city  was  moved,  faying.  Who  is  this  ?  11  And  the 
multitude  faid,  This  is  Jefus  the  prophet  of  Nazareth 
of  Galilee. 

This  is  not  the  fi.fl  or  only  time  that  Jerufalem  was  mov- 
ed and  troubled  at  the  appear.ince  of  Chrilf  ;  at  his  birth, Mat. 
ii.  we  read  all  Jerufalem  was  troubled,  together  with  Herod; 
and  now  that  he  rides  into  Jcrufalem,  though  in  To  mean  a 
manner,  yet  there  is  a  new  commotion.  Jcrufakm,  inlfead 
of  being  thankful  for  his  company,  istrcrbltd  at  his  prclcnce. 
Thence  learn.  That  fuch  pcrlons  and  places  as  havcthegrcst- 
efl  helps  ;jnd  privileges  allbrdcd  to  them,  are  not  always  the 
moft  anfwcrable  in  their  returns  of  thankfulnefs.  It  is  not 
ChriiVs  prefencc  with  us,  but  his  welcome  to  us,  that  makes 
us  happy. — Chri/i  is  daily  taught  in  ourjynagcguis,  and  pit  ached 
in  our  fireets  •■,  yet,  alas!  niultifudrs  are  ignorant  ot  him,  and 
fay  with  the  men  of  Jerufulem,  when  Chiift  vsas  before  their 
eves,  If  ^ho  is  this.'' 

12  *I  And  jefus  went  into  the  temple  of  God, 
and  call  out  all  them  that  fold  and  bought  in  ihe 
temple,  and  overthrew  the  tables  of  the  inon<  yclian- 
g6r6  and  thefcaUuf  them  tliat  fold  doves.   13  And 

IV:  .1 


Chap.  kxx> 


St.     M  a  T  T  If  E  W. 


8j 


inid.  pnto  th^m,  Iti^  (written,  My  houfefh^llbe  call- 
ed the  houfe  (?{  pnycti  h}i^  ye  l^avc  m^dp  it  ^  den 
of  ihJcves. 

Our  blefled  Saviour  having  entered  Jerufiilcm,  ob/erve, 
his  firft  walk  was  not  to  the  palace,  but  lo  the  temple,  and 
his  work  tJjere  was  to  purge  and  reform  :  ailretormationof 
manners  mull  begia  UrCt  at  the  hpufe  of  God.  Our  L,ord's 
tufinefs  was  to  rei'orfli  the  temple,  not  to  ruiii  it.  Places 
dedicated  to  the  (ervifc  of  God,  if  profaned  and  polluted, 
ought  to  be  purged  from  their  abufcs,  not  pulled  do/.n  and 
deftroyed,  becaulc  they  have  been  abufed.  But  what  was 
ithc  protanationof  the  temple  which  fo  offended  our  Saviour? 
'Within  the  third  or  outward  court  of  the  temple,  thete  w.is 
a  public  mart  or  market  held,  where  were  lold  oxen,  fli'-ep, 
-and  doves,  and  Xucb  things  a?  were  needful  for  facrifice : 
many  of  the  Jews  coming  an  hundred  miles  to  the  temple, 
Kwas  burdenl'ome  tobring  their  facrifices  lo  far  with  thcin; 
wherefore  order  was  taken  by  the  prielh,  that  flieep  and  ox- 
en, meal  and  oil,  and  allother  requifites  for  facrifice,  Ihoald 
ibe  had  for  money  clofe  by  the  altars  to  the  great  eafeofthe 
Qfferer.  Nothing  could  be  more  plaufible  than  this  plea. 
But  the  faireft  pretences. cannot  bear  out  a  tin  with  God  : 
therefore  our  blefled  Saviour,  in  indignation  at  fo  foul  an  a- 
bufe,  whips  out  thefe  chapmen,  cafts  down  their  tables,  and 
vindicates  the  honour  and  reputation  of  bis  Father's  houfe. 
Leat-n  thence,  That  there  is  a  rcverance  due  to  Gods  houfe 
for  the  owner's  fake,  and  for  the fervice  fake.  Nothingbvit 
hohnefs  can  become  that  plate,  where  God  is  worfliippedin 
the  beauty  of  hclinefs.  :Qhfer:ve,  laftly,  7  he  reafon  which 
our  Saviour  gives  for  this  aft  ol  his ;  for,  fays  he,  ////  virit- 
tfK,  My  houfe  Jlmll  be  called  an  kcufe  of  prayer.  Where,  by 
grayer  is  to  benn<ier(1;ood  the  whole  v;or(hip  and  fer»ice  of 
almighty  God,  of  which  prayer  isan  eminent  and  principal 
part.  That  which  gives  denomination  to  an  houfe,  is  cer- 
tainly the  chief  vvor£  to  be  done  in  that  houfe.  Now  God's 
houfe,  being  called  an  hoafe  of  prayer,  certainly  implies, 
thnt  prayer  is  the  chief  and  principal  work  to  be  performed 
in  his  houfe;  yet  nuift  we  take  heed  that  we  fet  r.ot  the  or- 
dinances of  God  at  variance  one  with  another ;  we  muft 
not  idolize  one  ordinance,  and  vilify  another :  but  pav  an 
awful  refpeft  and  regard  to  all'the  inllitutionsof  our  Mak- 
tv:. 

14  And  the  blind  and  the  lame  came  to  him  in  the 
temple;  and  he  healed  them.  15  And  when  the  chief 
priefts  and  fcribes  faw  the  wonderful  things  that  he 
did,  and  the  children  crying  in  the  temple,  and  fay- 
ing, Hofannah  to  the  fon  of  David;  they  were  fore 
difpleafed,  16  And  faid  unto  him,  heareftthou  what 
thefe  fay  ?  And  Jefus  faith  unto  them,  Yea:  have  ye 
never  read.  Out  of  the  mouth  of  babes  and  fucklings 
thou  haft  perfefted  praife  ? 

Note  here,  i.  Thatour  blefled  Saviour  works  his  miracles, 
not  fecretly  in  a  corner,  but  openly  in  the  temple,  and  fub- 
mits  them  tothe'examination  cf  allperfonsfenfcs.  A  miracle 
is  a  fupernaturaiaftion,  which  is  obvious  to  fenfe.  Popifti 
miracles  are  talked  of  by  many,  but  feen  by  none.  2.  1  hat 
Chrift's  enemies  are  never  more  ir.ccnfed  than  when  his  di- 


vine power  is  moft  exerted,  and  his  divine  nature  owned  and 
acjcnowledged .  When  the  chief  priejlsfaij  the  miracles  vihich 
Jt/us  did,  and  heard  the  children  crying,  Hofannah  to  the  S'.tt  of 
David,  they  were  fore  difpleafed.  3.  That  Chrilt  can  glorJfy 
hinifelf  by  the  mouth  of  babes  and  fucklings ;  he  can  form 
and  fit  up  what  inftruments  he  pleafes  to  fhew  forth  his  ex- 
cellencies, and  celebrate  hispraifes.  Cut  of  the  mouth  of  babes 
and  fuelling  s  thou  h»Ji  ptrfe£Jed  praife. 

17  /^nd  he  left  them,  and  went  out  of  the  city  in- 
to Bethany,  and  he  lodged  there.  ;i8  Now  in  the 
morning,  as  he  returned  into  the  city,  he  hungered. 
,19  And  when  lie  faw  a  fig-tree  in  the  way,  hfe  came 
to  it,  and  found  nothing  thereon,  but  leaves  only,  and 
faid  unto  it,  Let  no  fruit  grow  on  thee  henceforward 
forever.     And  prcfently  the  fig-tree  withered  away. 

Our  bicffed  Saviour  having  driven  the  buyers  and  fellers 
out  of  the  temple,  lodges  not  that  night  in  Jerufalem,  but 
withdraws  to  Bethany,  a  place  of  retirement  from  the  noife 
and  tuiDHlt  of  the  city.  Where  fote.  Our  Lord's  love  of  lo- 
litude  and  retirednefs.  How  delightful  is  it  to  a  good  man, 
to  dwell  fometimes  within  himfelf,  to  tckethe  -wingt  of  a  dove, 
and  fly  away  and  be  at  refi  p  Yet  the  next  morning  our  Lord 
returns  to  the  city  :  he  knew  when  to  be  folitary,  and  when 
to  be  fociable  ;  when  to  be  alone,  and  v.'hen  toconverfein 
company.  In  his  paflage  to  the  city,  he  efpied  a  fig-tree  ; 
and  being  an  hungry  (to  (hew  the  truth  of  his  humanity)  he 
goes  to  the  fig-tree,  and  finds  it  full  of  leaves,  but  without 
any  fruit.  Difpleafed  with  thisdifappointment,  he  curfes  the 
tree  which  had  deceived  his  expectation.  Thisaftionof  our 
Saviour,  in  curPng  the  barren  fig— tree  was  typical ;  an  em- 
blem of  the  deftruftion  of  Jerufalem  in  generr.l,  and  of 
every  perfon  in  particular,  that  fatisfies  himfelf  with  a  with- 
ered profefTion,  bearing  leaves  onlv,  but  no  fruit.  As  this 
fg—lree  was,  fo  are  they,  nigh  unto  curjing.  Learn  hence. 
That  fuch  as  content  themfelves  with  a  fruitlefs  profefTion  of 
religion,  are  in  great  danger  of  having  God's  Waiting  added 
to  their  barrcnnefs. 

20  And  when  the  difciplcs  faw  it,  they  marvelled, 
faying,  How  fcon  is  the  fig-tree  withered  away!  21 
Jefus  anfvvered  and  faid  unto  them.  Verily  I  fav  un- 
to you,  If  ye  have  faith,  and  doubt  not,  ye  fhall  not 
only  do  this  which  is  done  to  the  fig-tree,  but  alfo,  if  ye 
fhall  fay  unto  this  mountain,  be  thou  removed,  and 
be  thou  caft  into  the  fea;  it  fiiall  be  done.  22  And 
all  things  whatfoeverjye  fhall  afk  in  prayer,  believing, 
ye  fhall  receive. 

The  difciplcs  being  filled  with  admiration  at  the  fudden 
withering  of  the  fig— tree,  thereupon  our  Saviour  exhorts 
them  tohavefaith  in  Cod:  That  is,  firmly  to  rely  on  the  pow- 
er of  God,  whereby  he  is  able,  upon  the  gocdntfs  of  God 
whereby  he  is  willing,  to  fulfil  his  promifes  to  us.  J  cam,  i. 
That  faith  is  a  necefiary  ingredient  in'prayer.  Praying  wiih- 
cur  faith,  is  like  fliooting  without  a  bullet ;  it  makes  a  noife, 
but  doth  no  execution.  2.  That  whatfoever  good  thing  God 
has  made  the  matter  ofapromife,  iliall  be  given  to  gcod 
men,  praying  in  faith.     H  katfotver  ye  af}<  in  prayer, bciuving 

L  ye 


St.    '"M'.VTFl^ii^E^. 


Ch.' 


XTl 


A 


>;■  /'■../.'  recchr.  Yc;  note,  That  the  faith  here  pronpTeilto 
root  upinouuiaiiis,  luuft  be  roftraineil  to  that  age  of  ii.Iracles, 
unl  to  the  perfons  to  whom  this  was  fpoken,  namely,  the  a- 
j'ofUes  and  fnH.  prnpagaters  of  the  gofpel  ;  it  being  certain 
li-oui  cxi>erieiice,  thjt  this  is  no  orJiilary  ahd  perpetual  gift 
of  chrifl;aiis._ 

'J3  H  And  w'licn. he  was  come  into  the  temple,  the 
chief  priglli  and  the  elders  of  the  people  came  unto 
liim  as  lie  was  teaching/and  faid,  By  what  authority 
ilocil  thou  thefe  things  ?  and  who  gave  thee  this  au- 
thorise^'?  24  And  Jel'usanfwered  and  laid  unto  them. 
I  alfo  will  alk  you  one  thing,  which  if  ye  tell  me,  I 
in  likewii'e  will  tell  you  by  what  authority  I  do  thefe 
things.  25  The  baptifin  of  John,  whcrice  was  it? 
Irom' heaven,  or  of  men?  And  they  reafoned  with 
themfelves,  faying,  If  we  fhall  fay,  From  heaven  ; 
he  will  fay  unto  us,  Why  did  ye  not  then  believe  him? 
26  But  if  we  fhall  fay,  Of  men;  we  fear  the  people, 
for  all  hold  John  as  a  prophet,  27  And  they  anfwer- 
ed  Jefus,  and  faid.  We  cannot  tell.  And  he  faid  on- 
to them,  Neither  tell  I  you  by  what  authority  I  do 
thelc  things. 

The  Pharifees  liaving  often  queftioned  our  Saviour's  doc- 
trine before,  they  call  in  queflion  his  mifTion  and  authority 
now  ;  although  they  might  eafily  have  underllood  his  divine 
mJfl'.onby  his  divine  miracles.  Almighty  G  od  never  impow- 
cred  any  to  work  miracles,  that  were  not  fent  by  him.  When 
the  adverfaries  of  ChrLft  can  obje£t  nothing  againft  his  doc- 
trine, they  then  quarrel  with  him  about  his  commiflion  and 
calling,  and  demand,  by  what  authority  he  doth  teach  and 
work  miracles.  Our  blefled  Saviour,  well  underflanding 
their  drift  and  defign,  anfwers  them  one  queflion  by  liilcing 
ihe.ni  another.  7ks  baptlfm  of  Jnhn,  ivas  it  from  heaven  or 
of  men  ?  Was  it  of  divine  inftitution,  or  of  human  invention? 
Implying,  that  the  calling  of  fuch  ascall  themfelves  themin- 
i.'lers  of  God,  ought  to  be  from  God.  No  man  ought  to  take 
'this  h'jmur  upon  himfelf,  but  he  tbjt  is  called  of  Cod,  as  -was 
Jjron,  Heb.  v.  4.  The  Pharifees  reply,  theycould  nottell 
whence  John  had  his  miffion  and  authority.  Thiswasama- 
nifefi  untruth  :  by  refufing  to  tell  the  truth,  they  fall  into  a 
lie.  O.^e  fin  infnares,  a:id  draws  men  into  the  commiflionof 
inure.  5uch  as  will  not  fpeak  exact  truth  according  tpi  their 
knowledge,  they  fall  into  the  fin  of  lying  againlhheir  confci- 
or.'v.  Our  Saviour  anfwers  them.  Neither  tell  /  you,  by 
■i'^.i  '.nithorhy  I  do  ihefe  things.  He  doth  not  fay,  I  cannot,  or 
1  .vill  not  tell  you  ;  butl  do  not,  I  need  not  tell  you,  becaufe 
the  miracles  which  I  work  before  you,  are  a  fufficientdemon- 
Jlratiou  of  my  divine  commiifion,  that  I  am  fent  of  God  a- 
inr>n^tl  you  ;  for  God  never  fet  the  feal  of  his  omnipotence 
to  a  lie,  or  impowered  an  ijjipoltor  to  work  real  miracles. 

28  But  what  think  ye?  A  ariam  manhadtwofons: 
and  he  came  to  the  firlt,  and  faid,  Son,  go  work  to-day 
in  my  vinsyard.  29  He  anfwered  and  faid,  I  will 
not ;  but  afterward  he  repented  and  went.  30  And 
he  came  to  the  lecond,  and  faid  likcwifc.     And  he 


.rir,,»>. 


anfi^eVed  and  faid,  I^o,  fir ;  and  went  not.  3 1  Whe- 
ther bf  them  tw.irn^difi  the  will  of  his  father  ?  They 
fay  unto  him,  The  firfl.  Jefus  faith  unto  them,  Ve^ 
rily  i"  Ay  unto  you,  that  :he  publicans  and  the  har- 
lots go  into  the  kin:^do;i»  of  God  before  you.  32  For 
John  came  unto  yoa  in  the  way  of  righteoufnefs,  and 
yc  believed  him  iWt :  biit  the  publicans  and  the  har- 
lots believed  hliti;  'And  ye,  when  ye  Jiad  feen  it,  re- 
p'-nted  not  afterward,  that  ye  might  belieVe  him. 

The  defign  and  fcope  (if  this  parable  is  to  (hew,  That/wA- 
Ucens  and  harlots,  that  is,  the  vileft,  the  profanc<t,and  word 
of  fmners,  who,  upon  the  hearing  of  Chriit's  doitrinc  and 
miracles,  did  repent  and  believe,  were  in  a  much  better  con- 
dition than  the  proud  Pharifees,  who,  though  they  pretend- 
ed to  great  meafures  of  knowledge,  and  high  degrees  ofho- 
linefs,yet  did  obftinately  op'pofe  Chrift,  difobey  his  dortrine, 
deny  his  miracles,  and  fet  at  nought  his  perfon.  Learn  hence, 
That  the  greateft,  the  vileft,  and  the  worft  of  fmners,  upon 
their  repentance  and  faith  in  Chrift,  ftiall  much  fooner  find 
acceptance  with  God,  thin  proud  Pharifaical  judiciaries,  who 
confidently  rely  upon  their  own  righteoufnefs :  Publicans 
and  harlots,  fays  Chrift  here  to  the  Pharifees, _^<j//^9  into  the 
kingdom  of  God  before  you.  Publicans  were  the  worft  fort  of 
men,  and  harlots  the  worft  kind  of  women  ;  yet  did  thefe 
repent  fooner,  and  believed  in  Chrift  before  the  proud  Pha- 
rifees. The  reafon  wa?,  becaufe  their  hearts  lay  more  open 
to  the  ftrokes  of  convii^ion,  than  thofe  that  were  blinded  by 
vain  hopes,  and  prefumptuous  confidence.  Security  fruf- 
tratesall  means  of  recovery. 

33  f  Hear  anotherparable;  There  was  a  certain 
houfholder  which  planted  a  vineyard,  and  hedged  it 
round  about,  and  digged  a  wine-prefs  in  it,  and  built 
a  tower,  and  let  it  out  to  hulbandmen,  and  went  into 
a  far  country.  34  And  when  the  time  of  the  fruit 
drew  near,  he  fent  his  fervants  to  the  hufbandmeh, 
that  they  might  receive  the  fruits  of  it.  35  And  the 
hulbandmen  took  his  fervants  and  beat  one,  and  kil- 
led another,  and  iloned  another.  36  Again,  he  lent 
other  fervants,  more  than  the  firft  :  and  they  did  un- 
to them  likewife.  37  But  lall  of  all  he  fent  unto 
tliem  his  fo,:i,  faying.  They  will  reverence  my  fon. 
38  But  whea  the  hufbandmen  faw  the  fon,  they  faid 
among  themfelves,  This  is  the  heir;  come  let  us  kill 
him,  and  let  us  feize  on  his  inheritance.  39  Aiid  they 
caught  him,  and  call  him  out  of  the  vineyard,  aud 
flewAj7«. 

In  this  parable,  God  compares  the  Jewilh  ciivrrch  to  a  virU' 
yard;  himfclfto  an  houlholder  :  his  planting,  pruning,  and 
fencing  his  vineyard,  denotes  his  care  to  furniih  his  church 
with  all  needful  helps  and  means,  to  make  it  t'piritually  frii?t- 
ful.  Hh  li'ttiMg  it  out  tohulhandmen,  ligiiifies  his  committing 
the  care  of  his  church  to  the  priefts  and  Levites,  the  pabhc 
p.iftors  and  governors  of  his  church.  His  fervants  are  the 
prophets  and  anoftles,  wh  im  he  fent  from  time  to  time, 
to  admonifli  theai  to  bring  form  fruit  aiifwerable  to  the 

coll 


Cmap.  XX  a. 


St.     M  a  T  T  U  K  W* 


.8; 


soft  which  God  haJ  expended  on  theiii.  His  Son  is  Jefus 
Chrift,  whom  the  rulers  of  the  Jewiftchurh  flew  and  mur- 
dered. The  Icppeof  the  parable  is  to  dilcover  to  the  Jews, 
particularly  to  the  Pharilecs,  their  obftinate  impenitency 
Uiider  all  means,  their  bloody  cruelty  to  the  prophets  of 
God,  their  tremendous  guilt,  in  crucifyiiv{^  the  Son  of  God  ; 
for  all  which,  God  would  unchurch  them  finally,  and  ruin 
their  nation,  and  fet  up  a  church  among  the  Gentiles,  that 
fliould  bring  forth  better  fruit  than  the  Jewifli  church  ever 
did.  From  the  whole,  note,  i.  That  the  church  ,  God's 
vineyard,  is  exceeding  dear  and  precious  to  the  planteraiid 
t^wner  of  it.  2.  As  duar  as  God's  vineyard  is  unto  him,  in 
cafe  of  barrcnnefs  and  unfruitfulnefs,  it  is  in  great  danger 
of  bcinu;deftr()yed  and  laid  wafte  by  hira.  3.  '1  hat  the  only 
way  and  courfe  to  engage  God'scare  over  his  vineyard,  and 
to  prevent  his  giving  it  to  other  huftandmen,  is  to  give  hitn 
the  fruits  of  it.  It  is  but  a  vineyard  that  God  lets  out,  it  is 
no  inheritance;  no  people  ever  had  fo  many  promifes  of  God's 
favour  as  the  Jews  had,  or  e%'er  cnjoytd  fo  many  privileges, 
whilft  they  ftood  in  his  favour,  as  the  Jews  did  ;  yet  though 
they  were  tlrft,  enii  the  netural branches,  they  are  broken  off, 
'and 'JieCintiUsflandhy  faith,  Lfi.   Rom.   xi.   20. 

■JO  When  the  Lord  therefore  of  the  vineyard  Com- 
eth, what  will  he  do  unto  thofe  hufbandnien?  41 
They  fay  unto  him.  He  will  miferably  deflroy  thofe 
wicked  men,  and  will  let  out  his  vineyard  unto  other 
hufbandmen,  which  (hall  render  him  the  fruits  in 
their  feafons. 

Ohferve  here,  At  the  firft  mentioning  of  the  parable,  the 
Pharifees  exprefs  a  bitter  indignation  againft  fuch  wicked 
fervants,  not  confidering  whac  a  dreadful  fentence  they  had 
pafll'don  themfelves  and  their  own  nation.  Little  did  they 
think,  that  thereby  they  condemned  theirtempletobeburnt, 
their  city  to  be  deftrftyed,  their  country  to  be  ruined  ;  'but 
in  thefe  words  they  vindicate  God,  condemn  thenifelves,  and 
pwn  the  jufticc  of  God  in  infliding  the  fevered  punifliments 
on  them. 

42  Jefus  faith  unto  them.  Did  ye  never  read  in 
the  fcriptures,  The  ftonc  which  the  builders  rejefted, 
the  fame  is  become  the  head  of  the  corner:  this  is 
the  Lord's  doing,  and  it  is  marvellous  in  our  eyes  ? 
43  Therefore  I  fay  unto  you.  The  kingdom  of  God 
Ihall  be  taken  from  you,  and  given  to  a  nation  bring-- 
ing  forth  the  fruits  thereof. 

■  Which  words  arc  the  application  that  our  Saviour  m.-ikcs 
of  the  for-'poing  par,ible  concerning  the  rinryard  ;  which 
thechief  priefls  aiidPliarifeesdid  not  apprheend  themfelves 
to  be  concerned  ia,  till  he  brought  the  application  of  it  hoirc 
un-io  thetn.  Tbitefni  (.1  fay  unto you,\the  kii-ii'hm  of  G'iiiJ]!aU 
Oe  tthen  from  you,  ice.  Note.    1.   The   greatcft  mercy  that 

"God  can  beftcw  upon  any  people,  is  his  giving  his  kingdom 
to  them  ;  thatis,  all  gofpel  ordinances,  and  church-privileges 
leading  to  the  kingdom  of  heaven.  2.  Ohferve  the  terms 
upon  which  God  either  gives  or  continues  his  kingdom  to  a 
church  and  nation.  And  thatis,  vponbrhigi.  g  fcrth  the  fruits 
thereof.  3.  That  the  greateft  judgment  v.hich  can  befal  a 
people,  is  the  takingaway  the  kingdom  of  Gcd  from  them. 
The  kengdom  of  God.  &c. 


\\  And  Whofoevcr  rtiallfallon  rhi;;  flono  fhall  be 
broken  :  but  on  whoinfoevcr  it  fhall  {':ill,  it  will  grind 
him  to  powder. 

Thefe  words  are  taken  out  of  the  c:-.vii:th  Pfalin,  whicli 
the  Jewsunderfiood  to  be  a  prophecy  of  the  Mefliah,  and  ac- 
cordingly Chrift  applies  tliein  to  hinifclf.  The  church  is  the 
building  intended,  Clirill  himfelf  the//o«(f  rejected  ;  the  re- 
jeflers,  dr  the  builders rt-je^iing,  were  ih.e  heads  of  the  Jew. 
iik  church  ;  that  is,  the  chief  priefts  and  Pharilees.  (kd. 
the  great  mafter-builder  of  his  church,  takes  this  precious 
foundation-floite  out  of  the  rubbilh,  and  fets  it  in  the  heed  of 
the  corner.  Neverthelefs  there  are  fomc  who  flumble  at 
this  ftone.  Some  through  ignorance,  others  through  ma- 
lice, ftumblc  at  his  perfcn,  at  his  doflrine,  at  his  inflitutions  : 
thefe fl?allbc  broken  in  pieces,  ^c.  That  is,  Chrift  himfelf  wil! 
fall  as  a  burthenfome  flone  upon  all  thefe  that  knowingly 
and  malicioufly  oppofe  him  ;  and  particularly  the  Jews  who 
not  only  rejedled  him,  but  perfecuted  and  deftroyed  him.* 
'i  hus  Chrift  tells  the  chief  priefts  and  Pharifees  their  owr» 
particular  doom,  and  alio  declares  what  will  be  the  fatal  if- 
fue  of  M  that  oppofition  v^hich  is  njade  againft  himfejf  ir.i 
his  church.  It  will  terminate  in  that  inevitable  and  irrepair- 
hble  deftruftion.  Whcfotver  fhall  fall  en  this /lone,  Kc.  'i'hac 
is, "He  that  ftumbles  on  this  ftone,  while  Chrift  is  here  on 
earth,  being  offended  at  his  do^rine,  life  and  miracles,  fljall 
be  broken  by  his  fall  upon  it ;  as  the  perfon  ftor.ed  is  by  the 
Iharp  ftone  which  he  falls  upon-  But  he  on  whom  this  ftone 
fhall  fall,  when  Chriftjs  elevated  to  his  throne  of  gjprj',  fliall 
be  more  violently  fliattered  by  it,  as  is  the  perfon  ftcned'by 
the  great  ftone  as  big  as  two  men  can  lift,  thrown  dowrf 
violently  upon  his  brcaft."  '    ' 

4^r^  And  when  the  chief  priefts  and  Pharifees  had 
heard  his  parables,  they  perceived  he  fpake  of  them. 
^6  But  when  they  fought  to  lay  hands  on  him,  they 
feared  the  multitude,  becaufe  they  took  him  for  a 
prophet. 

When  the  chief  priefts  came  to  underftand  that  thefeps- 
rables  were  all  applied  to  them,  that  they  \\eTtt\iemurderer>t 
of  the  king's  fan,  that  they  were  the  builders  that  rijefledikc 
chif^f  corner  ftf/ne ,  they  were  enraged  at  the  dole  application 
made  to  themfelves  ;  and  had  not  fear  reftrained  them,  wou'.d 
have  laid  violent  hands  upon  him.  Learn  thence,  1  hat  no- 
thing doth  more  provoke  and  exafperate  unfound  hypocrites, 
than  the  particular  application  and  clofe  coming  home  of  the 
word  of  God  unto  their  hearts  and  confciences.  So  Ioiit  as 
the  truths  of  Cod  are  generally  delivered,  finners  are  eafy, 
locking  upon  themfehes  as  unconcerned  ;  but  when  the 
word  of  Cod  comes  clofe  to  thern,  and  fays.  Thou  art  the, 
wj«,this  is  thy  witkedncfs;  they  are  angry  at  the  meffagc 
ar.d  rage  at  the  meflenger. 

•       CHAP.  xxir. 

AND  Jefus  anfwered,  and  fpake  unto  them  again 
by  parables,  and  faid,  2  Tlie  kini,dom  of  heaven 
is  like  unto  a  ctrtain  king  which  made  a  marriage  for 
his  fon,  3  And  fent  forth  his  fervants  to  call  them 
that  were  bidden  to  the  wedding  :  and  they  would 
not  come.  4  Again  he  fent  forth  other  frrvaHts,  fay- 
ing. 


L2 


h 


St.    y  ATT  I^  E  \r. 


dlMV.   >tnii 


inT,  Tell  thim  w^icHarc  biidin,  B"hoH',  I  hire  ptt- 
parjclniy dinner:  my  oxen  aaimj^.fatlin^s  .i?"  kiilel. 
and  all  things  are  read/  :  con^  unto  the  marria 'e.  5 
But  they  mide  li  fht  of  it,  Ani  went  th.ir  ways,  oni 
to  his  farm,  and  another  to  his  m^rchan^iz^  :  6  AnJ 
the  rjmnant  tajk  his  fervants,  an!  entreated  them 
ftjit'fu^'y,  ixnd  Hew  ti'icm.  7  Bat  when  t!ie  kin,'  heard 
thtreoF,h-i  was  wroth:  and  he  fen t  forth  his  armies, 
and  djilroyed  thofe  murderers,  and  burnt  up  th^ir ci- 
ty. 8  Then  he  faith  to  his  fervants,  The  wedding  is 
ready,  but  they  which  were  bidden,  were  not  worthy. 
9  Go  ye  therefore  into  the  hi;^hways,  and  as  m\ny 
as  ye  fh  ill  find,  bid  to  the  marriage,  f.6  So  thole  fer- 
vants  went  out  into  the  high-wdys,  and  ;;jathered  toge- 
ther all,  as  many  as  they  found,  both  bad  and  good  ; 
and  thi  weddinT  was  furnifhed  vrith  i^uefls.  11  5 
And,  when  the  kin^  came  in  to  fee  the  guefts,  he  faw 
there  a  man  which  had  not  oh  a  wedlin^-^arment : 
12  .\nd  he  faith  unto  him,  Friend, how  cameftthou  in 
hither,  not  havin^  a  wediin^-i^armcnt  ?  and  he  was 
fpeechlefs.  13  Then  faid  the  kin  ^  to  his  fervants. 
Bind  him  hand  and  foot,  and  take  him  away,  andcafl 
hint  into  utter  darknefs  :  there  Qiall  be  ^^eepinj  and 
gnafliing  of  teeth. 

The  defign  and  fcope  of  this  parable  of  tlie  marriage  fup* 
per,  is  to  fet  forth  that  gracious  offer  of  mercy  and  fdlvatiou* 
which  was  maJe  by  Godin  a:id  ihroagh  the  preaching  of  the 
golpel  to  the  cli  rch  oftlie  Jews.  I'he  gofpel  is  herecom- 
pared  to  a  feafi,  bfcaufe  in  a  feaft  th^re  is  pleiity,  variety, 
and  dainties.  Alfo  to  ^  marriage- fefl ,  bein^  full  ofjoy, 
delight,  anil  pleafure.  And  tda  marritgt—feajl  made  by  a 
king,  as  being  full  offtate,  magnificence  and  grandeur.  Tb 
this  iti;!rriag£;fe'slft.  or  gofpc'l  fiippcr,  alihijrlit'y  GoU  Invited 
the  church  of  the  Jews  ;  and  the/Jn/Jw/r  fent  forth  tb  iti. 
vite  them,  were  the  prophets  and  apoftles  in  general,  and 
John  the  Baf.tifl  inparticul  ir,  whom  they  entreat*!dfpittful- 
ly,  and  (lew.  The  making  light  of  the  im<itatiin,  fignifi  s  the 
generality  of  "he  Jewsrefulal,  and  carelefs  contempt  of  the 
i/fiers  of  grace  in  the  gofpel.  By  the  armirs  which  Godftnt 
f':'-:h  to  diflroy  thofe  murderers,  are  meant  the  Rom.in  foloi- 
ers,  who  iTpoiled  and  laid  wafte  the  city  of  Jcrufalem,  and 
were  the  fevere  executioners  of  God's  wrath  and  Judgrtient 
upon  th-  wicked  Jews.  The  A/^AwJ'vr  fignify  the  defpifed 
Gentiles,  who,  upon  the  Jews  refufjl,  were  invited  to  this 
fupper,  and  prevailed  v,  ith  to  come  in.  The  k'.nq' s  coming 
inn  fee  his  s^iiejls,  denotes  that  infpeiftion  which  Chrift  m  ikcs 
Jntohis  church  »n  the  times  of  the  gofpti.  By  \\icman-Mitb- 
o-utihe  xuedSng  garment ,  u^identind  Inch  as  are  dettitute  of 
true  grace  and  real  hoiinels,  both  in  heart  and  life,  fn  the 
exiiniiiation  of  him,  Chrill  fiys  Friend,  hw  rameji  thou  it 
h'lther  ?  not,  Friends,  wiiycnme  ye  along  with  him .'  Teach 
:ng  UJ,  th.it  if  unlVoty'pei-lons  will  prefs  into  the  Lord's  fxip- 
per,  the  Tin  h  theirs ;  but  if  we  come  not,  hecaiife  iH^y  v.-fll 
^onie,  the  fin  is  ours.  1  he  prefence  of  an  unholy  perfon  at 
the  Lord's  table,  ought  not  to  difcourage  us  from  ou  du'y, 
or  canfe  us  t.^  turn  oir  back  upon  that  ordinance.  Ihe 
command  to  bind  the  Uiujuahficd  pei  ftai  hand  ana  foot,  urJ 


ti  ciA  */'•«  fnti  tiil-r  iv^hff^  p'ii  lif  mt'mtiri^,  Hia' the  ciriJ 
ditiJH  of  lu-'i  p'*r!')Tt,  is  I  J''  Mil  l.-r  tlic  liir  \r  .-„ij  ^jij  ly  5(19' 
l.oerty  of  ttii" ;»  ifp'],  b'ft  w^!k  n  >t  nrifveri  >!/  to  their  pro- 
ff  (lion,  I.S  dcplonblV-  fid  and  doleful :  '(  hey  not  o<ly  iiicuP 
d  imivition,  bVit  n*  d  .r»  utioii  l.k?  it.  Biitd  him  hand  and fitt 
and  cnjt  himintt  uttr  durkn'f's.  From  the  whole,  n-)  e  1, 
1  h:it  ihe  gilp'li  for  its  freenels  a-ifi  fiilnefs,  fui-  its  vjr  etici 
and  deticmes,  is  like  \  mirrrjg.-luppr.  %.  I'hat  n-ofptl^ 
invita  ions  art  lirghily  diie(Uenv«;d.  3  ThatthepreTtrencfl 
which  th*  world  has  in  mn/s  c(ttTin  isj  J^i»at  c^nle  ofthfr 
gofpel's  conteiDpf.  7/vj>  w  m,  on,  n  hii  fttrnt.  nrJ  anorh^y 
to  his  merchaHditf.  4.  I'hit  lac'n  as  are  cirelef.  m  the  diy 
of  urac*,  (hail  untloubredly  be  fptcchlef!,in  the  d.iy  cifjad*.* 
ifttnt.  5.  1  hat  Chriil  ukes  a  imur  p«rticnlar>«iice  ofevft** 
^y  ftuelt  that  cometh  to  his  royul  (Upper,  iliaii  any  of  hit 
ininltcrs  do  it>ke,  or  tin  taks  Ther-,-  -x  ss  bft:  OnS  perfotl 
without  ih*  wedd  ng  garment,  and  hv  falls  «r«er  the  (rfi 
and  view  of  Chrid  6  1  hat  ft  Ijika  foffitfCrtr  ihit  Wb  cdMfj 
but  clothed  we  mult  be  bef.  re  we 'cothfe,  if  ever  '.•/«  Wpt€l 
a  grcioUs  welcome  to  Chrift'^.  Iiipptr;  clothpiJ  iiith  lince- 
rity,  clofhed  with  humility,  cli)tlifii  uith  loi-e  and  ch&rwy; 
if  we  be  not  thus  clothed  wcfliafi  appear  naked^o^ur  ttjairft' 
and  hear  that  dreadful  ch.iTge,  €ind  himbutuiun'Xf^op^ani 
Cti// hifTii'tOj  Sic.     Seef^ukexiv.   }j.,         ,, 

14  For  raany  arc  calle<i,  but  tew  are  chorea. 

This  is  our  bkflld  Sax  ioiir'j  application  of  tlii:  foregoing 
panible  to ilie  Jews ;  he  tells  theBi,ihat'ihany  tirthem,  in* 
deed  afl'bfthem  Wtfre  c'aHed  ;  th-it  ri?,'WvTted''fo  the  gofpA 
fupper  but  with  few,  very  few  of  them,  was  foUftd  that  fw- 
cere  faith,  and  that  (ound  repmtanre,  whldi  doth  accompany 
falvation.  Lcurn  thence,  1  hat  amongll  the  muhitodc  of 
thofe  that  are  called  by  the  gofpel  unto  holir.efs  and  obedr. 
ence,  few,  verv  few  coiiiparativel)*,  do  obey  that  call  and 
(hall  he  eternal! V  fa ved, 

15  9  Then  went  the  Pharifees,  and  took  counfttl 
how  they  mi^ht  entangle  him  in  kis  talk.  16  And 
they  fent  but  ilnto  hiiti  their  difclples,  with  the  H'e- 
rodians,  faying,  Mafter,  we  know  that  thou  art  true, 
and  teacheft  the  way  of  God  in  truth,  fteithe!r  careft 
thou  for  any  man  :  for  thrm  regtirdeft  not  the  perfdfc 
of  men.  ly  Tell  Us  tliercfbre,  What  thinkeft  thou  f 
Is  it  lawful  to  give  tribute  unto  Caefar,  or  not  ?  Butt 
Jefiis  perceived  their  wickediKfs,  and  laid,  Wliy 
tempt  ye  me,  ye  hypocrites  ?  19  Shew  me  the  tribute- 
money.  And  they  brought  unto  him  a  penny.  20 
And  he  faith  unto  them,  V/hofe  is  this  imai^e  and 
fuperfcription  ?  21  They  fay  unto  him,  Caefar's. 
Then  faith  he  unto  tliem,  Render  therefore  unto 
Cscl^ir  the  thinj;s  which  are  C^far's,  and  unto  God 
the  things  that  are  God's.  42  When  they  had heartS 
ihffe  words,  they  marvelled,  and  Idt  him,  and  wedt 
their  way. 

Here  we  have  another  new  defign  trfentaigle  our  hfelTed 
Saviour  in  hiv  difcourfe.  \Vhe\e  of'/'rrv; ,  i.  J  he  perfons 
employed  to  pit  the  enfnar'ng  qn''(lion  'o  our  Saviour  ; 
namely,  r hi'  i/tes .ind Herodu/nt.  The  rhari(ees  were.iaiin(l 
payintT  tribute  to  Csefar,  loiking  upon  iheinlelves  as  a  fr  e 
people,  and  the  emperor  as  a;i  ufu.per.  But  the  Mtrodians 

were 


Gaa*.  i«<i^. 


St.    MATTHEW 


«5 


<ttte  ftn'  it.'  he^oJ  being  tnnia  %f  the  Rom  in  emperor 
king  iff  f!ie  Jf'ws,  wS^  zcaloa'!  for  linving  the  JewspiV 
irilnue  to  Cxi'ir,  an.l  luih  of  the  Jews  as  ildeJ  with  hi  n, 
iiid  particularly  li^s  co.iniers  and  t'avoiir;t--s,  werecilled 
Herodians.  2.  I'he  policy  and  wkkej  craft  here  iifid,  in 
t'liiilDNing  tfiel'e  i*\u  con'rary  iect-,  lo  pur  the  q  lell  on  lo 
ou  •  Savitrur  concerninj  tribute  :  thcrebv  Ijying  liim  under 
a  nccelfity  ^as  they  hoped)  to  offend  one  fide,  let  hiiw  anf^'ir 
how  he  would  if,  topl-afe  the  IMnnfees,  he  denied  pay 
Ing  tribute  to  Cxfar,  then  he  is  accufed  of  feel'iion  ;  if,  to 

Era.ify  th:  Herodians,  he  voted  tor  paying  tribute,  then  he 
looked  np'Mi  as  an  enemy  to  the  liberty  of  ius  cou:Hry,and 
txpofed  to  .1  popuhr  cdiuni.  It  has  been  the  old  policy  of 
Satan  and  his  inllruments,  to  draw  the  tninilters  of  God  in- 
to diflike,  cither  witu  the  ma^iltr.ites  or  with  the  people, 
that  they  may  either  fall  under  the  cenfurc  of  the  one,  or 
che  dilpleafure  of  the  otiier.  ■j.  Wiih  \\h.it  wifcJoni  and 
Cajjtion  out  Lord  anfwers  thein  ;  hf  firlt  calU  for  the  tribute- 
rtoney,  which  was  the  R^'inaii  penny,  anfwrriiig  to  feveti- 
Jjence  halfpenry  oi  our  money,  two  of  which  they  paid  by 
way  of  tribute,  or  poll-money,  for  every  head  to  the  ein- 
peror.  Chrill  alks  them,  It^fnfl'  i'na^e  o''  fuperfrription  their 
coin  bore?  they  anfwi  r,  Ctrof's.  Render  thin,  fiys  Chrift, 
to  C*fur  ths things  thcU  are  C*far''%.  As  if  he  had  f.iid,  "  The 
admitting  of  the  Roman  coin  amongft  you  is  a  teftimony 
<hat  you  are  under  fiibjeolion  to  the  Roman  emperor,  be— 
«anfe  the  coining  and  i:iipofiiig  of  money  is  an  aCt  of  fover- 
*igfl  aarhority.  Now  voii  h.ive  owned  Cjefar's  authority 
«vcr  you,  by  accepting  of  hi.  coin  as  current  amonc;ft  you ; 
'■grve  unto  hiin  his  jult  dues,  and  rerdcr  unto  Cafar,  tic." 
"Learn  hence,  That  there  was  no  truer  paymjft'.'r  of  the 
'kir1g;'s  dues,  than  he  that  was  Kmg  of  kings ;  he  preached 
it,  and  he  pnftifd  it.  As  Ch.ilt  is  no  enemy  to  the  civil 
rights  of  princes,  and  his  religion  exempts  none  from  pay- 
ing their  civil  durres  ;  (fo  pnnces  (hould  be  as  careful  not  to 
rob  him  of  his  divine  honour,  as  he  is  not  to  wrong  them 
of  their  civil  rights.  As  Chrift  requires  all  his  followers  to 
render  unto  Cafar  the  thiags  that  are  Cxfar's,  fo  fhould 
princes  oblige  all  their  fubjeits  t'i  renderur.to  Cod  the  ihlngt 
thtttare'GJ'i.  * 

23  1  The  fame  A^y  came  to  him  the  Saddue^es, 
which  fay  that  there  is  no  refurre£lion,  and  aflced  him, 
24  Sayiiivj,   Mafler,  Mofcs  faid,   Ifamaiidie,  hav- 
ing nochildren,  his  brother  (hall  marry  his  tvife,  and 
raife  up  feed  unto  his  brother.     25  No'v  there  were 
vrith   us  feven  brethren,  and  the  firft  whinhehaH 
•married  a  wife,  deccafed,  and  havin.^  no  ilTuc,  left 
•his  wife  unto  his  brother.     26  Likev/ife  the  feeond 
<alfo,  and  the  third  unto  the  feventh.      87  And  laft 
uf  all  the  woman  diedalfo.     28  Therefore  in  t  ho  re - 
furreaion  whofe  wife  fliall  fbe  be  of  the  feven?  for 
they  all  had  her.     29  Jefus  anfwered  and  faid  imt>"> 
them,  Ye  do  err,  not  knowing  the  fcriptures,  nor  the 
'f)ower  of  God.      30  For  in  the  refarreftion  they 
neither  marry,  nor  are  ;^ivenin  marriaire,   but  are  as. 
the  angels  of  God  in  heaven.     31   But  as  touching 
"the  rcfurreaionofthe  dead,  have  ve  not  read  that 
which  was  fpoken  unto  you  by  God,  fayin^-,  32  I 


am  the  God  of  Abraham,  and  the  God  of  I  faac,  and 
the  God  of  Jacob  !  God  is  not  the  God  of  tbj  d:ad, 
but  of  the  liviii^.  33  .\\\1  when  the  raultitudj  h3«r4 
tills,  they  w_roailo:iiihcd  at  his  do'Slrinc. 

Our  I'lefled  Sav  our  having  pu:  the  Phai  ifees  and  Hero- 
dians 10  lilence.  next  tlie  S-idduci-ts  encounitr  him.  'I  hi» 
i'eit  denied  the  imnortahiy  of  the  I'sirl.  and  the  refurrfi!licn 
of  the  body  ;  and,  as  an  obj' cj  on  agjinft  both,  they  pro- 
pound a  cafe  to  our  aviour,  of  a  wom..n  that  hud  feven 
brethren  rucceifivtly  to  her  h^ftinds  :  th«y  d  mand,  W'Ao/t 
■wife  of  the  I  even  this  rjoman  fhall  hf-  at  thf  rifur'efrirjn  .'  A« 
if  th-y  had  fjid,  "  If  there  be  a  rt Turreclion  o'  bodies,  fure- 
ly  thtre  will  be  a  refurrection  of  rel.tions  too,  and  the 
Mher  world  will  be  like  this,  in  which  men  will  marry  as 
here.  Aud  if  fo,  whofe  wife  of  ilie  feven  Ihall  this  woman 
be,  they  all  ha\ing  an  equ.d  claim  to  her?"  >.^o-.v  our 
Saviour,  for  refolving  of  ihi.-  qucftiwn.  1.  Shews  the  dif- 
ferent ftate  of  men  in  thii  world,  and  m  the  other  world. 
The  chitdien  ofthisiwrld,  fays  Chrift,  tna-ry,  and  eireghun 
in  inarriage,  but  in  the  rejwre^ion  Ihey  do  neither.  As  it  our 
Lord  had  faid,  "  After  menhavelivcd  a  while  in  this  world, 
they  die,  and  therefore  marriage  is  neceffary,  to  maintain 
a  fuccelfion  of  mankiod  ;  but  in  the  other  world,  men  fliould 
become  iiiniortal,  and  live  for  ever  ;  and  then  the  realon 
of  marriage  will  wholly  ceafe.  For  when  men  c:in  die  no 
•more,  there  will  be  no  need  of  any  new  fiipplies  of  man- 
kind." 2.  Our  Saviour  hiving  got  clejr  of  the  oadducecs 
objection,  hy  taking  away  the  ground  and  foundation  of  it, 
he  produceth  an  aiginientfor  a  proof  of  the  foul's  imnioi- 
t.dity,  and  the  body's  refurredtion.  'Thus,  "  'Ihofe  to 
whom  Almighty  God  pronounced  himfclf  a  God,  arc  alive  ; 
but  God  pronounced  himlelf  a  Cod  to  Abraham,  Ifaac,  and 
Jacob,  many  hundred  years  after  their  bodies  were  dead  ; 
therefore  their  fouls  are  yet  alive,  faederaliy  alive  unto  God  : 
Their  cowenan':  relation  lives  ftiil,  othcrwife.  Cod  could 
not  be  their  Gotl  ;  for  he  is  not  tht  Cod  nfihe  deud,  but  of 
the  living.  If  one  relation  fails,  the  other  necelTarily  tails 
with  it ;  if  God  be  their  God,  then  certainly  thty  are  in 
being,  fur  Cod  is  rot  the  God  of  ihs  di-ad  ;  that  is,  of  thole 
that  are  utterly  pertlh?d.  Therefore  itmuft  need",  be,  that 
al'hoUj^h  their  bodies  be  naturally  dead,  yet  do  their  fouls 
ft!!  live,  and  their  bixlies  (hall  aho  live  again  at  the  r^fur- 
redion  of  the  juft."  From  the  whole, ^o/e,  i.  That  there 
is  no  opinion  foabfuixi.  no  error  fo  monlirous,  that  haviiKr 
had  a  mother,  will  die  for  the  lack  of  a  nurfc.  The  beaflty 
opinion  of  the  mortality  of  the  foul,  and  the  annihilation  of 
the  body, finds  Sadducees  toprofefs  andpropogate  it. 2.  The 
certainty  of  another  life  after  this,  in  which  men  fhail  be 
eternally  happ'/,or  intolerably  miferable,  according  as  rhey 
behaverhomlelveshere.tljoiighromemenlivelikebeafts  they 
Ihall  not  aie  like  them,  nor  ihall  their  laft  end  l)e  like  theirs. 
;{.  That  gl. 'rified faints, in  the  morning<if  their  refurreftion, 
fliall  i>e  hke  unto  the  glorious  angtls  :  not  like  them  in  ef- 
fence  and.  nature,  but  like  them  in  :heir  properties  and  dual- 
ities, in  holinefs  andpunty,  in  imnortality  and  incorrupti- 
biliiy,  and  in  their  manner  of  living  ;  they /hall  no  more 
ftand  in  need  of  meat  or  drink  thjii  ilie  angels  do,  but  (h^ll 
live  the  flue  heavenly,  irr>-Ti jrnl.inJinoiTUptible life  that 
the  augih  live.  4.  That  all  thofi  that  are  in  coven.int'v.ith 
God,  whofe  God  the  Lord  is,  their  louls  do  immedi.,tply 
pafs  into  glory,  and  their  bodies  at  ihs  reiurreclion  lliall  be 

iuarers 


tC' 


St.    MATTHEW. 


Chap.  xkm. 


fhircrs  in  the  fame  happinefs  with  their  fnuls.  If  God  be 
jiifl,  the  foul  muft  live,  and  the  body  miift  rife  ;  for  good 
men  muft  be  rewarded,  and  wicked  nien  puni.'hed  :  God  will 
I'loft  certainly,  fonie  time  or  other,  plentifully  reward  the 
iio-hteou«,  and  punilh  the  evil  djers,  but  this  being  not  al- 
ways doneinihis  life,  the  jufticc  of  God  requires  it  t«  bedone 
in  the. next. 

'•  ^4  ^  Bv.t  whcnthc  Ph;iriftcs  had  heard  that  he  had 
ptitfhi;  SaclJijccs  to  fiknce,  they  were  gathcrcdtogc- 
iher.  35  Then  one  of  thcra,i:„/HV/ja;ff5  a  lawyer,  aflccd 
him  a  qiicnion,  tempting  hinn,  and fayini;,  36  Maf- 
ler,  which  is  the  great  commandment  in  the  law  ?  37 
lel'us  f.iid  unto  him.  Thou  lliah  love  the  Lord  thy 
iiod  with  all  thy  heart,  and  with  all  thy  foul,  and  with 
al'I  thy  mind.  38  This  is  the  firft  andgreatcommand- 
"mcnt.  39  And  the  fecond  is  like  unto  it,  Thou  fhalt 
love  thy  neighbour  as  thyfelf.  40  On  thefe  two  com- 
mandments hang  all  the  law  and  the  prophets. 

The  Saddijcees  being  put  by  Chrift  to  filence,  the  Phari- 
fecs  again  encounter  him  ;    they  Jend  to  him  a  lawyer,  that 
is  one  of  their  interpretors  and  expounders  of  the  law  of  Mo- 
.fes,  who  propounds  this  queftion  to  him,    Which  is  the  great 
commandment  e/  ihe  lav)  ?    Our  Saviour  tells  them,  //  is  to 
hve  ihc  Lorii'.-jitk  all  the  htart,  and  'xith  all  ihe  foul,  and  -with 
^dlthc  mind.       That  is,  with  all   the  powers,  faculties,  and 
abilities  of  the  foul,  with  the  greateft  meafure,  and  higheft 
degrees  of  love.     This  is  the  fum  and  fubftance  of  the  du- 
-tics  of  the  firft  table,     yfnd  the  fecond  is  lite  unto  it,  not  equal 
with  it,  but  like  unto  it.       The  duties  of  the  fecond  table 
are  of  tlie  fame  authority,  atid  of  the  fame  neceflity  with  the 
firft.     As  a  man  cannot  be  faved  without  the  love  of  God, 
fo  neither  without  the  love  of  his  neighbour.     On  thef  tvio 
cov^mondments  hang  all  the  lav)  and  the  prophets  :     1  hat  is, 
the  whole  duty  of  man,  required  by  Mofcs  and  the  prophets, 
is  cowipi  ehcnded  in,  and  may  be  reduced  to  thefc  two  heads 
namelv,  the  love    of  God  and  our  neighbour.       From  the 
whole,  ^•c/^,  I.  That  the  fervency  of  our  affeftions,  and  par- 
ticularly the  fupremacy  of  our  love,  ij  required   by  God  as 
hisrightanddue.  Ixive  muft  pafs  through,  and  poll'efs  all  the 
powers  and  faculties  of  the  foul ;  the  mind  muft  meditate 
upnn    God,  the  will  muft  chafe  and  embrace  liim,  and  the 
aifeftions  muft  take  complacency  and   delight  in  him  ;   the 
.meafure  of  loving  God,  is  to  love  him  without  meafure. God 
!,reckons  that  we  love  him  not  at  all,  if  we  love  him  not  above 
♦  ^ll.      I.   We  muft   love  him    above  M,  aporeiiative,    fo  as 
'  to  prize  him  in   our  judgment  and  efteem   above  all,  and 
.before  all  things.  2.   We  are  to  love  God  above  all    things 
cwJpiirutivp,  prefering  his  favours  above  all  things  compa- 
ratively hating  whatever  ftands  in  competition  with  him.  3. 
We  are  to  love  God  above  all  things  intenfive.  That  is,  our 
longing  defires  ntuft  run  out  after    him,  we  muft  pant  and 
thirit  for  the  eiijoyment  of  him.     4.   We  muft  love  every 
ih.ng  in  fubordination  to  God,  and  nothing  co-ordinately, 
or  'e(]i:aliy  with  God.     N'jte   2.   That  thus  to  love  God,  is 
t^ie  firft  and  great  commandment.     Great,  in  regard  of  the 
(Objcift,    s\h:ch  is  God,  the  firft  caufe,  ami   the  thief  good. 
'Great,   in  regard  of  the  obligation  of  it.     To  love  God,    is 
To    indifpenhble  a  command,  that  God  hinifelf  cannot  free 
us  from  the  obligation  of  it  ;  for  io  long  as  he  is  God^  and 


we  his  creatures,  we  (hall  lie  under  a  nitiiral  and  neccflary 
obligation  to  love  and  fervc  him.     Great,  in  regard  of  the 
duration  of  it,   when  f'uith  fliall  be  fwallowed  up  in  vifion, 
and  hope  in  fruition  ;  love  will  then  be  pertected   in  a  full 
enjoyment,      t,.   That  every  man  may,  yea,  ought  to  love 
himfelf,    not  his  linful  felf,  but  his  natural  felf,  and  efpe, 
cialiy    his   fpiritual  felf,  the  new  nature  in  him.      TlnsH 
ought  to  be  his  particular  care  to  encreale  and  ftrengthen. 
Indeed  there  is  no  exprefs  command  in  fcripture  for  a  man 
to  love  himfelf,  becaufe  the  light  of  nature  direfts,  and  thq 
law  ol  nature  binds  and  moves  every  min  fo  to  do.     Go<^ 
has  put  a  principle  of  felf  love  and  cf  felf-prefervation  intq 
all  his  creatures,  bu:   efpecially  into    man.     4.  As  every 
man  ought  to  love  himfell,  fo  it  is  every  man's  duty  to  love 
his  neighh'.w  as  hiwfelf.      i.  Not  as  he  does  love  himfelf,  buf 
as  he  ought  to  lovehimftlf.  2.  Not  in  the  fame  degree  an4 
meafure  that  he  loves  himlelf,  but  after  the  fame  manner, 
and  w  ith  the  fame  kind  of  love  that  he  loves  himfelf.  As  we 
love  ourlelves  freely  and  readily,  fmccrely  and  unfeignedly, 
tenderlvand  compalfionately,  conftaiitly  and  perfeveringly  j 
fo  Ihould  we  love  our  neighbour.    Though  we  are  not  com- 
manded  to  love  our  neighbour  as  much  as  we  love  ourfelve*. 
yet  we  are  commanded  to  love  him  like  aswc  loveourfelve^ 
Laftly,   That  the  duties  of  the  firft  and  fecond  tables  arf 
infeparable       The  love  of  God  and  our  neighbour  muft  not 
be  parted,   lie  that  kvetb  n-it  his  neighbtur  -jnhom  be  hath  /teii, 
ntv;r  loved  Cod  whom  he  hath  not  feen.     A  confcientious  re.- 
gard  to  the  duties  of   both  tables,  will  be  an  arguincni  of 
our  fincerity,  and  an    ornament  to  our  profefllon.     Let  it 
then  be  our  prayer  ar.d  daily  endeavour,  that  uf  may  lave 
the  lord  our  Cod -with  till  our  heart,  and  our  neighbour  as  tur- 
felves.     For  this  is  the  fum  of  the  law,  and  t.he  fubftance  of 
the  gofpel. 

41?  While  the  Pharifees  were  gathered  together, 
Jefusafkedthem,  42  SayingWhatthinkyeof  Chrift  ? 
whofe  fon  is  he  ?  They  fay  unto  him,  The  f on  of  David. 
43  He  faith  unto  them,  How  then  doth  David  in 
fpirit  call  him  Lord,  faying,  44  The  Lord  faid  unto 
my  Lord,  Sit  thou  on  my  right  hand,  till  I  make  thine 
enemies  thy  footftool  ?  45  If  David  then  called  him 
Lord,  how  is  he  his  fon  ?  46  And  no  man  was  able 
to  anfwer  him  a  word,  neither  durft  any  man  from  that 
day  forth  afk  him  any  more  quefiims. 

The  Pharifees  had  otten  put  lorth  fevcral  queftions  ma- 
licioufly  unto  Chrift,  and  now  Chrift  puts  forth  one  queftior. 
innocently  to  them;  nanielv,  What  they  thought  of  the 
MefTiah  whom  they  expected  ?  They  reply,  that  he  was  to 
be  the  fon  ofDcv'dji  fecular  prince  defcendmg  from  David, 
that  fliould  deliver  them  from  the  power  of  the  Rowans, 
and  reftore  them  to  their  civil  right'.  This  was  the  no- 
tion they  had  of  the  Mefiiah.  that  he  fhould  be  a  man,  fi^ 
f'.n  of  David,  and  nothing  more.  Our  Saviour  replies. 
Whence  is  it  then  that  David  calls  the  Mefliah  Lard? 
Pfal.  cX.  I.  TkeLordfaidur.totnyl.ora:  How  could  he  be 
both  David's  Lord,  srd  Davia's  fon  ?  Nofon  i*  lord  to  his 
father  ;  therefore,  if  Chrift  v.ere  David's  fovereign,  he 
muft  be  more  than  man,  more  than  David's  fon.  As  man, 
fohewas  David's  fon;  a<^  God-man,  lohe  was  David's  Lord, 
A'o/c  hence,  That  although  Chrift  was  truly  and  reaily  man, 
jct  he   was  wore  ihan  a  bare  man  ;  he  was  Lord  unto, 

and 


Cha?.   xxiii-» 


SV.  ^'M  A  T  T  H  E  W. 


87 


and  was  the  falvation  of  his  own  forefathers.  2.  That  the 
only  way  to  reconcile  the  icriptures  which  fpeakconcernin}; 
Chrift,  is  to  believe  and  acknowledge  him  to  he  God  and 
man  in  one  perlon.  Ihc  Melliali,  is  n  man,  was  to  come 
forth  out  of  David's  loins,  but  as  God-man  he  wjs  Divid's 
fovereign  and  faviour.  As  man.  he  was  his  father's  fon  ; 
as  God,  he  was  lord  to  his  own  father. 

CHAP.  xxm. 

THEN  fpake  Jefus  to  the  multitude,  and  to  his 
difcipks,  2  Sayin^^.thcScribesandthePharifccs 
fit  in  Mofes'  feat.  3  All  therefore  whatfoever  they 
bid  you  obfcrve,  Lhat  obferve  and  do ;  but  do  not  yc 
after  their  works :  for  they  fay,  and  do  not. 

The  Scribes  and  Pharifees,  fo  often  mentioned  in  the 
gofpels,  were  the  great  doc'iors  and  fpiritual  guides  amongft 
the  Jews.  Scribe  is  the  name  of  an  office,  Pharifee  the  name 
of  a  feft.  They  were  both  learned  in  the  law,  and  teach- 
ers of  the  law  of  Mofes.  Our  Bleffed  Saviour,  in  the  for- 
mer part  of  this  gofpel,  held  many  conferences  with  tlicfe 
men,  and  ufed  the  moft  perfuafive  arguments  to  convince 
thtiw  both  of  their  errors  and  wickednefs.  But  their  ob- 
ftinacy  and  malice  being  fuch,  that  neither  our  Saviour's 
minillry  nor  miracles  could  convince  them  ;  hereupon  oar 
Lord  denounces  in  this  chapter  eight  leveral  woes  againft 
them.  But  firlt  he  charitably  warns  his  difciples  and  the 
multitude  againft  thepernicions  praftices  of  this  fort  of  men, 
faying.  The  Scribes  and  Pharifessjlt  in  Mofes' s  feat  ;  that  is, 
they  teach  and  expound  the  law  of  Mofes,  which  they  were 
wont  to  do  fitting  :  Whatfoever  they  bid  you  obferve,  tkut  oh- 
f-rve  and  fio  :  that  is,"\Vhr.t  tiiey  teach  you  confonant  to 
the  word  of  God,  and  agreeable  to  the  writings  of  Mofes 
and  the  prophets  ;  if  they  go  not  out  of  Moles's  chair  into 
their  own  unwritten  traditions  follow  their  doiftrine,  and . 
obey  their  precepts ;  Btxf  do  not  after  thiir  works;  follow 
not  their  example,  take  heed  of  their  pride  and  hypocrify, 
their  ambition  an-d  vain  glory.  Obey  their  doftrine  where- 
iii  it  is  found  ;  but  follow  not  their  example  wherein  it  is 
corrupt."  Nzte,  i.  That  the  perlonal  mifcarriages  of 
minifters  muft  by  no  means  beget  a  dilefteem  of  their  office 
and  miniftry  Charity  muft  teach  as  to  diftinguifli  betwixt 
the  calling  and  the  crime.  2.  That  the  inf.illible  truths  of 
God  recommended  to  us  by  a  vicious  teacher,  ought  to  be 
entertained  and  obeyed  by  us,  without  either  fcruple  or 
prejudice.  Whav  the  Pharifees  themfelves,  fays  Chrift, 
bid  you  obferve,  that  obferve  4nJ  do.  3.  That  no  people 
are  obliged  to  follov/  th^ir  teacher's  pattern  and  example 
any  farther  than  it  is  agreeable  to  fcripture  rule,  and  con- 
formable to  Chri(«  example  :  Do  not  after  their  -jiorkr,  -vho 
fay,  and  do  not. 

4  For  they  bind  heavy  burdens  and  grievous  to 
be  borne,  and  lay  tkem  on  mens  Ihoulders  ;  but  they 
themfelves  will  not  move  them  with  one  of  their 
finger:;. 

Thefe  heavy  burdens  which  the  Pharifees  laid  upon  the 
people;  (houKlera,  were  counfels  and  direcbons,  rules  and 
canons,  auilerities  and  feventies,  v.  hich  the  Pharifees  in- 
troduced, and  impofed  upon  tlieir  hearers,  but  would  net 
undergo,  the  leall  part  of  ihofe  feverities  themfelves.     If 


tve  did  not  follow  our  oi^n  cconfels,  we  muft  rot  think  to 
oblige  our  people  to  follow  them.  No  man  ought  to  prefs 
upon  others  what  he  is  unwilling  to  perform  hinifelf.  It  is 
very  finful  to  give  that  counfsl  toothers  which  we  refufe 
to  take  ourfelves. 

5  But  all  their  works  they  dofor  to  be  feen  of  men. 
They  make  broad  their  phyla6lerics,  and  enlarge  the 
borders  of  their  garments,  6  And  love  the  upper- 
moft  rooms  at  feafts,  and  the  chief  feats  in  the  lyna- 
gogues,  7  And  greetings  in  the  markets,  and  to  be 
Called  of  men,  Rabbi,  Rabbi. 

In  thefe  words  our  blefled  Saviour  admonifiieshis  difciplcs 
and  the  multitude  to  take  heed  of  imitating  the  Pharifees 
in  their  oftentation  and  hypocrify,  in  their  ambition  and 
vain-glory  ;  and  he  inftances  in  three  particulars  wherein 
they  exprefled  it  :  i.  jlll  their  luorks ,  fays  Chrift,  they  do 
to  bi  feen  of  men.  To  do  good  works  that  men  may  fee 
them,  is  a  duty  ;  but  to  do  all  or  ai.y  of  our  works  to  be 
I'een  of  men,  is  hypocrify.  2.  Thty  make  broad  their  phy. 
latteries,  and  enlargethe  borders  of  'jf  thtir  garnunts.  Thefe 
phyladeries  were  certain  ftroUs  and  labels  of  parchment, 
in  which  were  written  the  ten  commandments,  and  feme 
fecTJons  of  the  law  ;  thefe  they  tied  upon  their  foreheads, 
and- pinned  upon  their  left  fleeve,  thai  the  law  of  God  might 
be  continually  before  their  eyes,  and  perpetually  in  their 
remembrance.  This  ceremony  they  judged  God  prefcribcd 
them,  Deut.  vi.  8.  Thoufialt  hind  them  fr  a  fign  up.n  thine 
land,  and  they  fhall  he  as  Jror.tlcts  upon  thine  eyes.  By  en- 
larging the  borders  of  their  garments,  our  Saviour  points 
at  the  fringes  and  blue  ribbons  which  the  Jews  did  wear 
upon  their  garments,  in  obedience  to  the  command,  Numb. 
xr.  37,38.  As  the  threads  in  thole  fringes  and  ribbons 
clofe  woven  together,  did  repreicnt  the  connexion,  com- 
plication, and  infeparable  conjunction  of  God's  conmiand- 
ments  among  themfelves  ;  fo  the  wearing  of  thefe  fringes 
was  to  put  them  in  mind  of  the  laws  of  God  ;  that  whicli 
way  foever  they  turned  their  eyes,,  they  might  meet  fome 
pious  admonition  to  keep  the  law  of  God.  The  vain- glorious 
Pharifees,  that  they  might  be  thought  more  mindful  of 
the  law  of  God  than  other  men,  did  make  their  phylac'te- 
ries  broader,  an«l  their  fringes  thicker  and  longer  than 
other  men.  3.  They  fondly  afFecled,  and  ainbitioufly 
contended  for  the  lirft  and  uppermoft  feats  in  all  conventions, 
as  at  feafts,  and  in  the  fynagogues,  and  loved  to  tc  re- 
fpeftfully  falutetf  in  open  and  public  places,  and  to  hav« 
titles  of  honour,  fuch  as  Rabbi,  Pilaflcr,  Father,  ard  DoHoi-, 
put  upon  them.  Now  that  which  our  Saviou.'-condtnin',  is 
the  Pharifees  fond  afFeftion  of  thefe  litilc  things,  and  un- 
duly feekingtheir  own  honour  and  glory.  It  wasnottheir 
taking,  but  thetr  loving  the  uppermojt  roan,  at  ferfts,  that 
ChrilT  condemns.  From  the  whojs  riote,  i.  That  hypo- 
crites are  fond  of  affecting  ceremonial  obfervations,  and 
outward  parts  of  commanded  duties,  negieftiivj  the  liib- 
ftance  of  religion  itfelf.  Thel'e  Pharifees  were  lor  carry- 
ing a  library  of  God's  law  on  thfir  clotlies,  fcarcc  i  leitjr 
of  it  in  their  hearts.  They  wore  the  lawofGod,  zsfri^r.tUts, 
before  their  eyes,  but  not  engraven  on  the  tables  of  their 
hearts.  2.  That  the  nature  of  hypocrjiy,  is  to  ftudy  more 
to  feem  religious  in  the  fight  of  men,  than. to  be  religioUj^ 
indeed,  before  Cod,     The  hypocriie  is  the  world's  faiui 

ar.ti^ 


88 


St.     MATTHEW, 


CuAV    XXllti 


n"d  not  God's  :  he  courts  the  worlds  acceptation  more  than 
thedivine  favour  ami  approb-ttioii. 

8  But  be  not  ye  called  Rabbi  :  for  one  is  your 
Maftcr,  cvai  Chiill  :  and  all  yc  arc  brethren.  9  And 
call  no.  man  )our  father  upon  the  earth  :  for  one  is 
your  Father  which  is  in  heaven.  10  Neither  be  yc 
called  miiflcLS  :  for  one  is  your  Mailer,  even  Chrift. 
1 1  'But  he  that  is  greatefl.  among  you  fhall  be  your 
fervant.  12  And  wholbever  Hiali  exalt  himfclf  ftiall 
be  abafed  ;  and  he  that  fliall  humble  himfclf  IhaH 
be  exalted. 

The  word  Rd'ht,  (ignifies  a  //o/f7or  or  tcachrr,  eminently 
endowed  wirh  variety  of  knowledgs.  whole  place  '.t  was  to 
fit  ill  an  exslrcd  chair,  or  chief  feat  in  the  fynagogue  ;  their 
difciples  and    fcholars  fat  upon   lower  forms  at  the  feet  of 
their  teachers.     Our  Saviour  doth  not  fiiiiply  condemn  the 
oiving  or  receiving   of  thefe  titles  of  Rabbi,  Mafler,  and 
7'a!her  ;  but  the   things  forbidden  are,    i.   A  vain  glorious 
afflftatlon  of  luch  titles  as  thefe,  the    ambitious  feeking  of 
them,  and  glorying  in  them.   ^.  He  condemns  that  autho- 
rity and  dominion  over  the  confciences  of  men,  which  the 
Pharifaical    doftors  had  ufurped  ,    telling  the  people,  that 
they  ought  to  believe  all  their  doftrines,  and    practife    all 
their  irjun^ftions,  as    the    commands  of  the  living  God. — 
They  did  in  efFeft  affume  infallibility  to  themfelves.— Lfarn 
hence,   i.  That  there  have  been  in  all  ages  in  the  church, 
a  fort  of  teachers,  w  ho  have  ufurped  authority  and  dominion 
over  the  faith  and  confciences  of  men.     l.   That  chriftians 
ought  not   to  fubmit  their  faith  and  confciences  in  matters 
of  religion  to  any  human  authority  whatfoever,  nor  to  give 
up  themfelves  abfohitely  to  the  conduft  of  any  man's  judg- 
ment or  opinion  in  matters  of  faith.     3.   That  Chrill  alone, 
the  great  prophet  and  intallible  teacher  of  his  church,  is 
the  only  perfon  to  whofe  doctrine  and  precepts  we  oweab- 
folute  faith  and  obedience  :  One  is  your  Majfer,  even  ChrUL 
4.   As  God  will  abafe,  and  men  will  defpife  the  proud,  efpe- 
cially  minifters  who  are  fuch  ;  fo  fliall  God  exalt,  and  men 
will  honour  them  that  ftoop  to  the  meaneft  fervices  for  the 
good  of  fouls  :   H'hnfo  exalteth  himjelfjhall  he  abafed.     This 
was  a  fentence  often  ufed  by  our  Saviour,  and  was  a  fre- 
quent laying  among  the  Jews. 

135  But  WO  unto  you  Scribes  and  Pharifees,  hy- 
pocrites ;  for  ye  fhut  up  the  kingdom  of  heaven 
againft  men  :  for  ye  neither  go  in  ymrfelves,  neither 
fufiFer  ye  them  that  are  entering  to  go  in. 

From  the  thirteenth  verfe  to  the  thirtieth,  the  Pharfees 
have  eight  feveral  woes  denounced  againfl  them  by  our  Sa- 
viour :  the  firft  is,  for  perverting  the  fcriptures,  and  keep- 
ing the  true  fenfe  and  knowledge  of  them  from  the  people. 
This  St.  Matthew  calls  the  /hulling  up  tkekingdom  of  heaven 
ttgainjl  men.  St.  Luke  calls  it,  /I  taking  avjay  the  key  of 
knowledge  Jrom  we«, which  is  an  allufion  to  a  known  cuftom 
among  the  Jews  in  admiflion  of  their  doftors  ;  for  thofe 
that  had  authority  given  the.Ti  to  Tnterpret  the  law  and  the 
prophets,  were  folemnly  admitted  into  that  office,  by  deli- 
vering to  tht-ni  a  key  and  a  table-book.     So  that  by  the  key 


of  kno*  If  djf^e,  ii  aieant  the  interpretation  and  underftandiiig 
of  the  fti  ipiures  ;  and  by  taking  away  the  Ly  uj  kna-^leilge^ 
is  iij;nifitd,  i.  That  they  arrogated  to  themfelves  aloivs 
the  underlbndingof  the  fcripturts.  2.  That  they  kept  the 
true  knowledge  of  the  fripturcs  from  the  people,  cfpecially 
the  prophecies  concerning  the  Meliias,  and  fo  they  hinder- 
ed men  from  embracing  our  Saviour's  dodrinc,  who  were 
others  iie  well cnougli.lifpofed  for  it.  /,<w«  hence,  i.  Th.at 
the  knowledge  of  the  holy  fcriptiwcs,  is  abfolutely  and  in- 
difptnfably  ncctflaryin  onlertofalvatioii.  "1  his  our  Saviour 
calls  the  iity,  which  lets  men  into  the  kingdom  ot  heaven.  2. 
That  great  is  the  guilt,  and  inexcufable  the  tiiAt  of  thofe 
who  deprive  the  people  of  theknowledj^c  of  the  fcriiMures, 
They/kut  the  kingdom  »f 'heaven  egainflmefi,  and  do  what  io 
them  lies,  .to  hinder  their  eternal  fadvat'rtm.  Men  may  nttf- 
curry  with  their  knowledge,  but  they  are  furc  to  perifli  for 
want  of  knoAledge. 

1 4  Wo  unto  you  Scribes  «nd  Pharifees,  hypocrites; 
for  ye  devour  widows  houfes,  and  for  a  pretence  make 
long  prayers ;  therefore  ye  fliall  receive  the  greater 
damnation. 

The  fecond  woe  denounced  againft  the  PharrFecs,  is  for 
their  grofs  hypocrify,  in  colouring  over  their  covetoufnefs 
with  a  pretence  of  religion  ;  making  long  prayers  in  the 
temple  and  fynagogues  for  widows,  and  thereupon  pcrfuad- 
ing  them  to  give  bountifully  to  the  corban,  or  the  common 
treafure  of  the  temple,  fome  part  of  ■which  was  employed  for 
their  maintenance.  Lcam,  i .  It  is  no  nev/  thing  for  defign- 
ing  hypocrites  to  cover  the  fouled  tranfgreflions  with  the 
cloke  of  religion.  The  Pharifees  made  long  prayers  a  co- 
ver for  their  covetoufnefs.  z.  That  to  make  u(c  of  religion 
in  policy,  for  worldly  advantage  fake,  is  the  way  to  be(Jam- 
ned  with  a  vengeance  for  religion  fake  :  IVountoyou/cribeT, 
&c. 

15  Wo  unto  you  Scribes  and  Pharifees,  hypocritesJ 
for  ye  compafs  lea  and  land  to  make  one  profelyte. 
and  when  he  is  made,  ye  make  him  twofold  more  the 
child  of  hell  than  yourfelves. 

The  next  wo  denounced,  is  for  their  falfe-ended  zeal  and 
earneftnefs  in  profelyting  heathens  to  the  Jewifhrehgion  ; 
not  wirh  1  pious  intention  to  fave  them,  but  to  fer'e  them- 
felves upon  them,  to  have  their  con(ciences  and  purfes  un- 
der their  power  ;  and  when  you  have  poifoned  rhem,  fays 
our  Saviour,  by  your  corrupt  duflrine,  and  hardened  them 
in  a  courfe  of  (in,  by  your  wicked  example,  they  are  more 
tb*  children  of  hell  than  hefve  you  prattifed^  upon  I  hem. 
Learn,  i.  Great  is  the  diligi-nce,  and  indefatigable  the  iti- 
duflry  which  falfc  te3ch■er.^  life  in  gaining  profylitts  to»heir 
opinion  and  party:  they  ronip-jfs  J'ea  and  land  to  make  on: 
profelyte.  z.  Ihatfuchasproftlyted  into  error,  areofttimes 
fader  riveted  in  their  own  opinions,  than  their  teachers 
themfelves  :  they  are  t77ade  two-fold  itiore  the  children  of  hell 
thanyourfelve%. 

16  Wo  xmto  you,  ye  blii:d  guides,  which  fay, 
Whofoever  fhall  iWcar  by  the  temple,  it  is  nothing  ; 
but  whofoever  fliall  fwear  by  the  gold  of  the  temple, 


CoATi  xxrtt> 


St.  '  M  A  T  T  H  E  W. 


So 


lielj^ii' debtor.   *7' Ye fooJs,  and  blind:  for  tvhethcr 

is  greater,  the  gold,  or  the  temple  that  fanftifieth  the 

gold?   18  AndH-hofoeVL^r  fliall  fwear  by  the  altar, it 

is  nothing ;   but  wlioloever  f-.vcareth  by  the  gift  that 

is  upon  it,  he  is  guilty,    ig  Ve  fools, and  blind:  for 

whether  is  greater,  t^ic  gift,  or  the  altar  that  fanftifi- 

eth  the  gift  ?    20   Whafo  therefore  fliall  fwear  by  tlis    greatcft,  in  obedience  to  the  conjmand  of  God.      77  yi?  /y^:'; 

altar,  fweareth  by  it,  and  by  all  things  thereon.      2  1    ""i^'fy"  lo  l^inje  dene,  nnJint  to  have  tkcc'her  uvd'ir.!. 

And  whofo  fliall  Avcar  by  the  temple,  fwcaretb  hy  it,        25  Wo  unto  you  Scribes  and  Pharifces,  hypocrites- 

and  by  him  that  dwellcth  therein.     22  And  he  that   for  yc  make  clean  ihe  outfidc  of  the  cup  and  of  the 

fliall  fwear  by  heaven, fwearetii  by  the  throne  of  God,    platter,  but  within  they  are  full  of  extortion  and  ex- 


pflaces  it  Icaft.  r^  title  mint,  &:c.  h:it  mg/.-^  theu-eidtiir  -nat  ■ 
ttrsefthe  law.  This  is  iiulerd  the  banc  of  all  religion  and  trt:a 
pisty,  to  prefer  riiunl  and  human  inlHuiiioiv-,  before  divin- 
commands,  and  the  pradlico  of  natural  reii^iun.  Thiistodo. 
IS  a  certain  (ign  oFgrofs  hypocrify.  2.  Tliat  although  fomt; 
duties  arc  of  greater  moment  than  others,  yet  a  good  man  W\\\ 
omit   noiie,  but  perform  every  duty,  tiie  Icalt  ur;  w.U  aa  tht 


and  by  him  that  fitteth  thereon 

The  fourth  wo  whic))  our  Sav.iour  dcnounceth  againft  the 
Plinrifees,  is  for  their  falfe  and  erroneous  dodlnnc  cpncer ning 
oaths.  I.  They  taught  men  to  fwcir  by  the  cr^-atures.  2.  They 
taught  that  fomc  oaths  made  by  the  creatures  were  obligatory 
and  binding.others  not.  Particularly,they  affirmed, that  ijaman 
fxvtar  by  the  icmplt,sr  tke  altar, it  is  netting ;  that  ir,  he  was  not 
bound  by  fuch  an  oath:  but  if  a  man  fiueor  by  the  gold  cf  the  tem- 
ple and  the  nitar  \  that  is,  by  the  gifts  offered  to  the  corban,  or 
treafury  of  the  temple,  and  by   the  facrificcs  and  oblations  on 
the  altar ;  fuch  an  oath  they  aflirmed   was  binding,  bccaufe  it 
was  for  their  profitj   that  the  gifts  on  the  altar,  and   the  jjcld 
brought  into  the  treafury  (hould  be  accounted  molt  hdy,  Tte- 
ing  that  would  encourage  the  people  to  bcmore  ready  to  con- 
tribute and  offer.     This  horrid  hypocrify  and  covetoufnefsour 
blefTcd  Saviour   here  iharply  reproves,  and  fhews,  that  oaths 
made  by  the  creatures,  though  unlawful,  yet  being  once  made, 
<lid  oblige,  as  if  the  parties  nadfworn  by  i3od  himfelf.  For  he 
that  fwears  by  the  temple,  fwears  by  it  and  him  that  dwelleth 
therein.  Learn,  i.  That  fwearingby  the  creatures, is  nonev/- 
fin  but  asoldasthePharifees.  2.  Thatfwearing  by  thecreatures 
is  a  great  profanation  of  the  name  of  God,  and  a  mighty  pro- 
vocation to  him.    3.  That  this  notwithitanding,  if  the  matter 
of  fuch  oaths  be  not  flnful,  they  arc  obligatory  and   binding. 
He  that  fweareth  by  the  creatures,  fweareth  by'lhe  God  of  the 
creatures:   For,  fays  our  Saviour,  ke  that j"veareth  by  the  hea- 
lent,  fweareth  by  the  throne  ofGcd,  afidhy  him  that  fitteth  there- 
on. 

?3  Wo  unto  you  Scribes  and  Pharifees,  hypo- 
crites ;  for  ye  pay  tithe  of  mint,  and  anife,  and  cum- 
min, and  have  omitted  the  weightier  matters  of  the 
law,  judgment,  mercy,  and  faith  :  thefc  ought  ye  to 
have  done,  and  not  to  leave  the  other  undone.*  '"!?4 
Ye  blind  guides,  which  ftrain  at  a  gnat,  and  fwanciw 
a  camel. 

The  next  wo  denounced,' is  for  tlie  Pharifces  oflentation  of 
a  precife  keeping  of  the  law  in  fmaller  matters,  and  negleift- 
jngwett^hticr  duties:  They  paid  tithe  ofrr.ittt,  anifcx  nr.d  cummir.-^ 
but  at  tJiefame  naz,cmilted  j".dgrient,  nircy,  and  faith;  that  i<:, 
jtifldcaling  with  n^.en, charity tOwardsthef  pc-or.and faithfulncfs 
m  their  promifes  and  coVenatirs,  one  with  another.  TIm's,  fays 
Our  Saviour,  is  tofirnin  at  a  fnat,  and  tofwaUow  a  camel.      A 


proverbial  expre 
great  nicenefs  an 


flion,  intimating,  that  fome  perlons  pretend 
d  fcru-pulcfity  about  fm.ill  matters,  and  none, 
or  but  lit:lc  about  duties  of  the  greatcft  mMiicrf.  Hence  ;ttfe, 
I. That  hypocrites  lay  thegreateft  (Ircfs  upon  the  Icaft  matters 
in  religion,  and  place- hclincfs  moft  Li  thofc  things wh«TC  God 


cefs.  26  r/^ra  blind  Pharifce,  cleanfefirft  that  zvhicf: 
is  within  the  cup  and  platter,  that  the  outfide  of 
them  may  be  clean  alfo. 

Our  Saviour  doth  not  here  condemntheirJcgal  or  tradition- 
al walhing  of  pots  and  cups,  or  any  external  decency  and 
cleanlinefs  in  converfation :  But  his  defign  isto  fhew  therathe 
vanity  of  outward  purity,  without  inward fan£lity,  andtocon- 
vincc  them  of  the  neceflity  of  deanfmg  the  heart,  in  order  to 
the  purifying  and  reforming  the  life:  Plainly  intimating,  t. 
That  mens  lives  could  not  be  10  bad,  if  their  hearts  were  not 
worfe,  all  the  obliquity  of  tlieir  lives  proceeding  from  the  im- 
purity of  their  hearts  and  natures.  2.  That  an  holy  heart  will 
be  accompanied  with  an  holy  life.  A  man  may  be  outwardly 
pure,  and  yet  inwardly  fihhy;  but  he  that  has  a  pure  heart,  will 
live  a  pure  and  holy  life.  Cleanfe  that  which  is  within  the  cuf, 
that  tke  autfide  may  be  clean  alfo. 

27  Wo  unto  you  Scribes  and  Pharifees,  hypocrites; 
for  ye  are  like  unto  whited  fepulchres,  which  indeed 
appear  beautiful  outward,  but  are  within  full  of  dead 
rrum  bones,  and  of  all  uncleannefs.  28  Even  fo  ye  al- 
fo outwardly  appear  righteous  unto  men,  but  within 
ye  are  full  of  hypocrify  and  iniquity. 

Here  we  have  a  wo  denounced  againfl  the  Pharifees  for 
cheating  and  deceiving  the  people  with  an  outward  fhew,  an 
external  appearance  of  piety  and  religion  :  Their  lives  v/crc 
feemingly  very  religious,  but  their  hearts  were  full  of  hypoc- 
rify and  all  impurity,  like  fepulchres  painted  without,  and  full 
of  rottennefs  within.  Whence  learn.  That  the  great  dellgn 
of  hypocrify,  is  to  cheat  the  v/orld  with  avainand  empty  fhew 
of  piety.  The  ambition  of  the  hypocrite  istobethoughtgood, 
not  to  be  fo ;  he  is  the  v/orld's  faint,  not  God's. 

•29  Wo  unto  you  Scribes  and  Pharifees,  hypocrites; 
becaufc  yc  build  the  tombs  of  the  prophets,  and  gar- 
nilhthe  Icpulchres  of  the  righteous,  30  And  fay,  If 
we  had  been  in  the  days  of  our  fathers,  we  would  not 
have  been  partakers  with  them  in  the  blood  of  thcpro- 
phets.  31  Wherefore  ye  be  witnefles  unto  yourlelvcs 
that  ye  are  the  children  of  them  which  killed  the  pro- 
phets. 32  Fillyeup  then  the  meafure  of  your  fathers. 
33  Ye  ferpents.  ye  generation  of  vipers,  how  can  ye 
efcape  the  damnation  of  hell  ' 

1  his  is  theeighth  wot'enoinctdbycurHercdSavieuragair.ft 
the  Pharifees  for  their  grand  hypocrify,  in  pretending  great 
honour  tothc  fain^tlcpufted,  building  their  tombs,  and  garnift- 

M 


90 


Sr.  MATTHEW. 


Ctf-Ar.     KXIIIi 


ing  tliolr  fepulchr?*,  anddcclarinj  their  fathers  impiety, That 
hrJ  thev  lived  in  thcr  tiiiyt,  /!:/■)•  icnild  not  hav:  hen  parJakcrS 
iiilh  them  in  the  hhod  of  the  prophets.  Now  their  hy  pocrify.ap- 
pcared  in  three  particulars,  i.  In  that  they  continued  in  thtir 
own  wickednefs,  and  yet  rccominendcd  the  faints  departed  ; 
they  magnify  the  faints,  but  multiply  their  (ins,  and  inilead  of 
imitating  their  virtues,  they  content  themfclves  with  ganiilh- 
JMi^  their  fepukhrcs.  2.  In  profe/Iin^  {;rcat  refpeS  to  the  dead 
flints,  and  at  the  fame  tiiix  parfocuting  the  living.  Palpable 
hvpocrify!  and  yet,  as  grofs  as  it  is,  it  prevails  to  this  dav 
The  church  of  Rome,  who  magnify  martyrs,  and  canonize 
faints  departed,  have  yet  added  to  their  numbers,  by  ffiediiinr' 
of  their  blood.  3.  In  taking  falfe  meafurcs  of  their  love  to  the 
faints  dep.irted,  from  their  building  their  tombs,  and  garnini- 
ing  their  fepukhrcs  ;  wliereasthebeft  evidence  of  our  love  un- 
tothem,  is  the  imitatingtheir  virtues,  and  cherifliing  their  fol- , 
lowers.  1 1  is  grofs  hvpocrify  1(5  pay  refpcfl  to  the  relics  of  faints 
unA  ven;raiion  to  their  images;  and  iit  the  fame  time  to  per- 
fjcutc  and  afflicl  their  followers.  Learn\\cncc,  i.  Thai  the 
\.'oild  all  along  loved  the  dead  flints  better  than  the  living  ones, 
Mirfui  r.tn  mordent.  The  dead  faints  example,  how  bright 
locver,  is  not  fcorching  and  troublcfomeat  .1  diftance  ;  and  he 
himfclf  no  longer  fland.s  in  othcrmens  light;  whereasthcliv- 
fng  faints  example  is  a  cutting  reproof  to  fin  and  vice.  2. 
That  there  is  a  certain  civility  in  human  nature,  which  leads 
men  tc  a  juft  commeni'.aiion  of  the  dead,  and  to  a  due  eilima- 
tionof  therr  worth.  The  Tharifccs  here,  though  they  perfc- 
iutcd  the  prophets  whilft  alive,  yet,  had  they  a  mighty  venera- 
tion for  their  piety  and  virtue  after  they  were  dead,. and  thought 
no  honour  too  great  to  be  done  unto  them.  3.  That  it  is  the 
grofiell  hypocrify  to  pictcml  to  love  goodncfs.and  yet  hate  and 
perfecute  i^ooil  men.  Thefc  hypocriiical  Pharifees  pretended 
liighiy  to  piety  and  religion,  and  at  the  fame  time  killed  the 
prophets,  and  (loncd  them  that  were  fcnt  untothem.  4.  That- 
tl;e  higheft  honour  we  can  pay  to  the  faints  departed,  is  not  by 
raifmg  monuments  and  building  tombs  to  their  memory ;  but 
by  a  careful  imitation  of  thtir  piety  and  virtue,  following  the 
holinefs  of  their  liycs  and  their  patience  and  conflancy  at  thuir 
deaths.  '  •  '    '"'*     ' 

34  ^  Wherefore  behold,  I  fend  unto  you  prophets, 
mid  wife  men,  and  fcribes :  and^^>?w  of  them  ye  flaall 
kill  and  crucify  ;  and  fimt  of  them  ye  fiiall  fcourgc 
in  yourfynagogucs,  and  pcrrecute.'^^m  from  city  to  ci- 
*y  •  ?,fi  Hi'it  upon  you  may  come  all  the  ri;^hteon3 
blood  filed  upon  the  earth,  from  the  blood  of  righte- 
ous Abel  unto  the  blood  of  Zacharias  the  fon  of  Ba- 
rachias,  whom  he  ilcw  between  the  temple  and  the  al- 
tar. 36  Verily  I  fay  unto  you,  All  thefc  things  (hall 
come  upon  this  generation, 

NctehcTC,  Aprophetical  prcdidlion,  anda  ft;vcre  denuncia- 
tion. I.  A  prediiflion  foretelling  whatcruehifagc  the  apoflles 
Ihould  meet  with  from  the  Jews,  killing,  and  crucifying  fome, 
fcourging,  and  ftoningothers  ;  which  accordingly  was  fulfill- 
ed in  the  crucifying  of  St.  Peter,  the  fcourging  of  St.  P.aul,in 
the  ftonjng  of  St.  Stephen,  and  killing  of  Sn  James.  The  firfl 
planters  and  propaoatois  of  the  gofpti,  feakd  tlicir  dodlrine 
with  their  blood,  and  thcbhwd  of  tlie  martyr.sh.is  always  been 
the  (ecd  ofth-.-  church.  -2.  A'feverc  denunciation.  That  upon 
ym  may  cfire  all  the  righteous  hlaodjht'd  upon  the  earth  from  Abel 
t:'lachariafthefi)<tofJrh-;a<ia,'i,  Chion,  X^v.  20.  who  was 


the  lall  prophet  ^Yhofc  murder  i*>  Ttla\*J  hf  name  in  the  Oli 
Teflamcnt.  Thefc  words  arc  not  ,to  be  undcrflooJ  as  if  the 
ends  and  intent  of  ChrilVs  fending  the  pironhcts  were,  that  the 
Jews  might  put  ihtm  todeath,  and  bring  their  rightcousblood 
upon  themfclves.  This  was  the  confequencc  and  event  of 
their  fending,  but  by  no  means  the  dcfign  and  int(nt  of  it. 
Learn,  i.  That  raging  perfecutors  have  norcgardeithcr  lothe 
extraordinary  miifion,  or  eminent  fanftity  of  perfons  who  re- 
provcthem  fortheir  fins. — I  fend  you  pi  cf-hets, Viy^our  Saviour, 
iijife  men  and  fcribes,  and  fome  of  them  ye  jhall  ViH  and  crucify.  2. 
That  as  the  piety  of  the  pcrfonp,  fo  neither  can  the  fan£\ity  of 
the  place  difcourage  and  deter  bloodv  perfecutors  from  their 
rageand  fury  againft  the  prophets  of  God.  I-n  the  tcmpleit- 
fclf,  in  the  court  of  thehoiifc  ot  the  Lord,«rn  tetu'ixt  the  porch 
fl«i///'/ /7//<7r  was  Zacharias  flain.  That  it  is  a  righteous  thing 
with  God  to  punifh  good  m.en  for  the  impirtiesoftheirparents: 
this  is  to  be  underftood,  i.  Where  the  children  tread  in  their 
parents  f^epSj  and  continue  in  their  parents  fins;  which  they 
do,  if  they  ,  do  hot  confefs  them,  abhor  them,  and  be  humbled 
for  them.  2.  This  is  to  be  undcrftood  of  temporal  evils,  not 
of  eternal  punilhments.  No  man  fhall  for  hisfather's  fins  lie 
down  in  everlafling  burnihgs.  As  our  father's  faith  will  not 
let  us  into  heaven,  fo  neither  will  their  impiety  fhut  us  into 
hell.  At  the  dav  of  judcmcnt,  every  nnan  fliall  be  fcparatc!y 
confidered.  according  to  his  deeds. 

37  O  Jertifaleni,  ferufHleiii;  tJiou  thatkilleft  the  pro 
phets,  aiid  ftoneft  them  which  are  fent'unio  thee, how 
often  would  I  have  gathered  thy  children  together, 
even  as  a  hen  gathereth  her  chickens  under  her  wings, 
and  ye  would  not.  38  Behold  your  houfe  is  left  unto 
you  dcfolate.  39  For  I  fay  uiuo  you.  Ye  fliall  not 
ice  me  henceforth,  till  ye  fliall  fay,  Blcflcd  is  he  that 
cometh  in  the  name  of  the  Lord. 

Clirift  concludes  this  chapter  with  a  pathetical  lamcntatio.n 
over  Jerufalem.  His  ingemination,  or  doubling  of  theword, 
O  'Jerifakm,  ycrufalem,  (hews  the  vehcmcncy  of  liIs  afteflion 
towards  them,  and  the  fincerity  of  hisdefircs  for  their  falvati- 
on.  Ohferve,  i.The  great  kindnefsand  compaflion  ofChrift 
to  the  Jews  in  gcner.il,  and  Jerufilem  in  particular,  fet  forth 
hy  a  lively  metaphor  r.nd  fimilitude  ;  that  of  an  hen  gatlcri^i^ 
her  chicken.!  under  her  zvings.  As  the  hendoth  tenderly  cherifh 
.^nd  carefully  hide  and  cover  her  young  from  the  eye  of  thede-i 
ftroyer;  fo  would  Chrifl  have  (hrouded  and  fiieltercd  his  pcc-< 
pie  from  all  thofe  birds  of  prey,  and  particularly  from  the  Ro- 
man eagle,  by  whiclr  they  were  at  laft  devoured. — Again,  as 
the  hen  continucth  her  call  to  her  youne  ones  from  mornir^g 
till  night,  and  holds  out  her  wings  for  fheltcr  to  them  all  the 
day  long,  fo  did  Chriil  wait  for  his  people 'srepentanceandcon- 
vertion,  for  more  than  forty  years  after  they  had  killed  his 
prophets  and  murdered  himfelt,  before  they  met  with  a  final  o- 
verthrow.  2.  The  .imazing  obflinacy  and  wilfulnefs  of  this 
people,  in  rcje<3ing  this  grace  and  favour,  this  kindiKfs  and 
condefcenlion  of  the  Lord  Jefus  Chrift  i  I  would  have  gathered 
you  as  an  hen  deth  her  chickcm,  but  ye  zuould  not.  3.  The  fatal 
iliue  of  this  obllinacy.  Behold  your  houfe  is  left  unts  you  deftlatCy 
Is  left,  that  is,  certainly  and  fuddenly  h  ;  theprefent  tcnfe  put 
for  the  paiihpoft  futurum,  it  denotes  both  the  certainty  and  ncar- 
nefs  of  this  people's  ruin;  which  was  vcrifiedhythcir  total  o-_ 
verthrow,  and  difperfion.  Learn,  t.  That,  tjie  ruin  and  de- 
ftruftion  of  finncrs  wholly  charijcablc  upon  thcmfelves  j  x^ix 

is 


UJIAP.    XXIV. 


St.     M  a  T  T  il  E  W. 


9> 


is,  on  their  own  willfulncfsandobftinacy:  I '^vcufd  havegather- 
edyou,  {^ysQhn^,  but yc  ifouui  not.  2.  How  deplorably  and 
i/icxcufably  they  will  perifh,  who  pcrifh  by  their  own  wiiful- 
rtcfs  under  the  goipil.  3.  That  there  is  nodcfire  likeuntoGod's 
defire  of  a  people's  repentance;  no  longing  likeuntoGod's 
longing  for  a  people's  lalvation  :  O  JiruJ'ahm,  Jerujalem,  how 
cften  would  I  have  gathered  thee  ?  fnenjhal!  it  onceier'  Chrift 
did  very  ferioudy  "defire  the  converfion  of  the  Jews,  whoftill 
continued  in  their  impcnitency  and  unbelief;  andconfcquent- 
ly,  they  whom  he  fo  ferioufly  defircd  to  convert,  might  have 
been  converted,  but  they  would  not  be  fo:  IwAdd  havegatkcr- 
edymybutyou  would  mt.  It  is  evident,  from  the  longVlifpcr- 
fion  of  the  Jews,  that  they  are  yet  labouring  under  heavy  marks 
of  di\4nc  difpleafure ;  and  will  contimieto  be  fo,  until  they 
acknowledge  Chrift  to  be  the  proniifed  Mcflias. 

CHAP.     XXIV. 

AND  Jcfus  went  out,  and  departed  from  the  tem- 
ple :  and  his  difciples  came  to  him  for  to  Ihew 
him  the  buildings  of  the  temple.  2  And  Jcfus  faid 
unto  them,  See  ye  not  all  thcfe  things?  Verily  I  fay 
unto  ycu,  There  fliall  not  be  left  here  one  Hone  up- 
on another  that  fhall  not  be  be  thrown  down. 

Our  blefTcd  .Saviour  had  often  acquainted  his  difciples  with 
his  approaching  death  at  Jeruf.ikm.  The  Son  of  man  mujl  go 
up  to  Jcrujakm  to  he  crucified.  Now  in  this  chapter  hcacquamts 
them  with  the  dcftrucHon  that  ftiould  come  upon  Jcrufalem 
in  general,  and  upon  the  temple  in  particular,  for  their  putting 
him  the  Son  of  God  to  death.  The  difciples  looking  upon  the 
temple  with  wonder  and  admiration,  were  apt  to  think  th.it 
the  temple,  in  regard  of  its  invincible  Hrcngth,  could  not  bede- 
ftroyed  ^  or  at  kafl,  in  regard  of  its  incredible  magnificence, 
It  was  a  great  pity  it  fhould  be  deftroyed  ;  and  accordinglv, 
they  faytoChrilf,  See  u'hat  goodly  Luildings  etc  here.  As 'if 
they  had  faid,  Marter,  what  a  great  pity  it  is,  that  fuch  a  mag- 
nificent ftrufture  fiiould  become  a  ruinous  heap  ?  But  hence 
we  learn,  1.  That  fin  brings  cities  and  kingdoms,  as  well  as 
particular  and  private  perfons,  to  their  end.  There  are  no 
places  fo  flrong,  but  an  almighty  God  is  able  to  dcflroy  them- 
-nd  (m  h  fufficient  to  lay  them  wafte.  2.  That  the  threaten- 
mgs  of  God  are  to  be  feared,  and  (hall  be  fulfilled,  whatever 
appearing  improbabilities  there  may  be  to  the  contrary.  God 
had  threatened  Jernfalemwith  dcftrudionfor  her  fin,  and  now 
it  is  not  all  her  itrcngth  that  can  oppofe  his  power.  •?.  That 
notwithdanding  magnificence,  and  worldly  glory,  doth  migh- 
tily dazzle  our  eye,  yet  how  little  doth  it  aflFeaChrift's  heart 
bven  the  temple  itfelf,  that  magnificent  ftrudure,  Chrift  val 
■luesRo  more  than  a  heap  of  rubbilh,  when  tlic'impiety  of  the 
worHuppers  katl  dewtedit  todettruaion.  Net  one fione Jhcdl  be 
l^rt  upon  another  unthroivn  doivn.  This  threatening  was  fulfilled 
forty  years  after  Chrift's  death,  when  Titus,  the  Roman  em- 
peror deftroyed  the  city,  and  burnt  th«  temple,  and  Turnus 
Kufus  the  general  of  his  army,  ploiichcdup  the  very  foiindati 
on  upon  which  the  temple  Hood.  "Thus  was  the  threatenincr 
ot  God  fulfilled,  Jer.xxvi.  18.  'lion  Ihall  he  ploughed  a^afidl 
cmd  Jerujalem  jhall  become  heap^.  The  truth  and  veracity  the 
fauhfulncfs  and  fidelity  of  Gcd  is  as  much  concerned  in  the  ex 
ecution  of  his  thrcatenings,  as  in  the  performance  of  hisnro- 
miles.  '^ 


difciples  came  unto  him  privately,  faying,  Tell  us 
when  fhall  thtfe  things  be  ?  And  what  fiall  be 
the  fign  of  thy  coming,  and  of  the  end  of  the  world? 
4  And  Jefusanfwered  and  faid  unto  them,  Take  heed 
that  no  man  deceive  you.  r,  For  many  fhall  come  in 
myname,  faying,  I  aniChriil  j  andfiiall  deceive  ma- 
ny, 

A  double  queft ion  is  here  propounded  by  the  difciples  to  our 
Saviour.  Firll,  as  to  the  time  of  the  temple's  dcflrudion 
Secondly,  As  to  the  figns  of  that  dcltruflion.  As  to  the  for- 
mer, the  time  when  the  temple  fhould  be  deOroyed.  SeC 
the  curiofity  of  human  nature,  both  in  dcfiring  to  know  what 
fhould    be  hereafter,  and  alfo  when  that  hereafter  fhould  be. 

1  hence  Imm,  That  there  is  found  with  all  of  us  an  itchin^ 
curiofity  and  dcfirc,  rather  to  inquire  and  pry  into  the  hidden 
coiinfels  of  God's  fccret  will,  than  to  obey  the  manifeft  decla- 
rationsof  God's  revealed  will ;  Tell  us  -when  ilefe  things  /}ud/ie. 
As  to  tlicir  fccond  qucftion,  //  hat  fh-ould  be  the  fign  cf  his  co^r.tr.gi- 
Our  Saviour  acquaints  them  with  this  among  many  othcrE, 
That  there  Jhould  arife  faljc  ChriftSjfalfe  prophet's,  iir.'J  fcduccr.'i 
a  multitu'de  of  impollor.s,  that  would  draw  many  after  them  ; 
therefore  he  bidsthetn,  Take  heed  and  baoare.  Where  chfervr. 
That  Chrift  doth  not  gratify  his  difciples  curiofity,  but  ac 
quaimsthem  with  their  prcfcnt  duty,  to  watch  .igai/itl  deceiv- 
ers and  I'educcr?,  who  fliould  have  the  impudence  to  aihrm 
themfclvcs  to  be  Chrift.  Some,  Chriit  perfor.al,  or  the 
Mcfiiah  ;  others,  Chrill  doclrinat,  affirming  their  erroneoub 
opinions  to  be  Chrill's  mind  and  dodrine.  Vrom  t!;e  whole, 
note,  I.  1  hat  there  will  be  m::ny  fcducers,  many  erroneous 
-erfons,  and  falfe  opinions,  befoic  the  end  of  the  v.orid  ;  For 

crufaiem's  dtiliuction  was  a  t)pe  and  emblem  of  the  worlds 
deftruolion.  2.  That  fuch  feducers  will  ccr.ic  in  Chrift's 
name,  and  their  errors  and  falfc  opinions  ftiall  be  given  out 
to  be  the  mind  of  Ci:rift.  3.  That  many  will  be  fcduccd 
and  carried  away  by  fair  pretences  and  plaufible  deceits.  4. 
Tiiat  Chrift's  own  diicipks  had  need  to  take  heed,  left  they 
theinfelves  being  led  away  by  the  error  of  the  -jciclcd,  do  fall  from 
their  oiLn  Jledfifirejs .     Take  heed  that  no  n:an-decelve  ycu  ;    &c. 

6  And  ye  fliall  hear  of  wars,  and  rumours  of  war.s : 
fee  that  ye  be  not  troubled  :  for  all  tlufe  thin<^i  nuifl. 
come  to  pafs  ;  but  the  end  is  not  yet.  7  For  nation 
fliall  rife  againll  nation,  and  kingdom  againft  king- 
dom, and  there  fliall  be  famines,  and  peftdence.s, 
and  earthquakes  in  divers  places,  All  thefe  are  the 
beginning  of  forrows. 

The  next  fign  which  our  Saviour  gives  his  difciples  of  [e- 
rufalem's  dcftrudion,  is  the  many  broils  snd  commotions, 
civil  difcordsand  diffenfions,  that  ihould  be  found  anicngftihe 
Jews  ;  famines,  pefiilenccs,  and  earthquales,  featful fights,  and 
Jigns  in  the  air.  And  Jofephus  declares.  That  rhere  appeared 
in  the  air  chariots  and  horics,  men  ikirmiftiing  in  the  clouds, 
and  encnmpafling  the  city  ;  and  that  a  blazing  ft.»r,in  fafliion 
of  a  fword,  hung  over  the  city  for  a  year  together.  Learn, 
I.  That  war,  pcftilcnce,  and  famine,  are  judgments  and 
calamities  infiifled  by  God  upon  a  finful  people  for  their  con- 
tempt of  Chrift  and  gofpcl  grace.      Ye  fad  hear  of  war,  fa- 


I 


mine,  and  pejiibnce.      2.  That  aithotigh  thcfe  be  mighty  and 

3  ^  And  as  he  fat  upon  the  mount  of  Olives  the    ^""'''*'  ■'".^IT'?'''  ^^V^'f  '*?'^'^'  forerunners  of  woife  judg- 
•*  ^,  wn,     ments.     All  thcfe  are  the  beginning  afforrovLS. 

M  2  -^ 


y^ 


J^T.     M  A  T  T  H  E  W. 


Chap   xxiv. 


9  Tlien  ihiU  they  deliver  you  up  to  be  afflifted, 
.uid  lliall  kill  you  :  and  ye  fliali  be  hated  ot"  all  na- 
tions for  my  name's  fake,  lo  And  then  fh.iU  many 
bj  oHended,  and  ihall  betray  one  anotlKT,  and  fliall 
hate  one  another,  li  And  many  falfe  prophets  fiiall 
rife,  andlhalldeceivcmany.  12  And  becaulc  iniquity 
ih.;!i  abound,  the  love  of  many  Ihall  wax  cold.  13 
But  he  that  ihall  endure  unto  the  end,  the  fame  fhall 
be  favcd. 

Our  Saviour  here  goes  on  in  giving  farther  fij^ns  of  the  de- 
(trtiif^ion  of  Jcritfaleni.  i.  He  d^'clares  the  fharp  perfecutions 
whi>:h  fliould  fill  upon  the  apolHes  thc-mfelves  ;  They/hnU  J.ill 
_v:«.  Thence  learn,  That  the  kcencftand  fharpeft  edge  ofper- 
fcciiiion  is  ufually  turned  againft  the  anibafl'adors  ot  Chrifl, 
and  falls  heavieft  on  the  miniftcrs  of  God.  Tou  flyall  he  haled 
cr.  J  killed.  The  next  fi^n  is  the  apoftacy  of  profellors  upon 
the  account  of  thofc  perfecutions:  Thenjhall  mum  he  offended, 
and  fljall  betray  one  another,  and  hate  one  another.  Learn  hence, 
Thai  times  of  perfecution  for  chriftianityare  conflantly  times 
of  apoftacy  from  the  chriflian  profcflion.  2.  That  opoftatcs 
arc  ufually  the  bittereft  perfecutors ;  Omni;  apojiata  ej)  ojorfui 
c-dinis.  They  (hall  bet  ray  one  another  and  hate  one  another. 
A  third  fign  is  the  abounding  of  falfe  teachers;  Many  falfe 
prophets  fhall  ar'ife,  and JImU  deceive  many.  \Vhere  note,  That 
the  fair  pretences  and  fiibtle  praftices  of  heretical  teachers, 
have  drawn  off  many  from  the  truth,  whom  open  perfecutions 
could  not  drive  from  it.  A  fourth  fign  is  the  decay  and  a- 
batcment  of  zeal  for  God,  and  love  one  to  another;  The  hvc 
jf  many  jhall  luax  cold,  th.it  is,  both  towards  God  and  to- 
vards  man.  When  iniquity  abounds,  trouble  waxes  hot; 
id  v.hcn  trouble  waxes  hot,  falfe  love  waxes  cold,  and 
-a:  love  wixas  colder  than  it  was  before:  The  cold 
blails  of  perfecution  blow  up  the  love  of  a  few,  but  blow  out 
tiic  love  of  many  more.  Thefe  arc  the  figns  laid  down  by 
our  Saviour,  foretelling  the  dcflrudion  of  Jertifalem  :  And 
lorafmach  as  Jerufalc:n"sdeftriiclion  was  not  only  aforertmner, 
but  a  figure  oi  ChrilVs  coming  to  judgment,  thefe  are  alfo  the 
figns  foretelling  the  approach  of  that  dreadful  day.  Verfe 
13.  lie  that  cwiurcth  to  the  end,  the  jame  fliall  he  favcd.  Our 
■^uviour  clofes  his  d!fco;;rfe  with  an  exhortation  to  conftancy 
•ind  pcrfcverancc ;  Teaching  us.  That  there  is  no  Aich  wav  to 
overcome  temptation  and  perfecution,  as  by  keeping  our  in- 
irgriiy,  and  pericvering  in  our  fidelity  to  Chrifl.  2.  That 
eonitancy  and  pcrfcverancc  in  our  integrity  and  tidelity  towards 
Chrift,  is  fometimcs  atteivied  with  temporal  falvation  and  de- 
ave.-ance  in  this  life,  but  fLall  ccrt.iinly  be  rewarded  with  e- 
ternal  falvatian  in  the  next:  He  that  erJurdh  unto  the  end, the 
'  (I  me  Jhall  be  favcd. 

1 4  And  this  goPpel  of  tlie  kingdom  Ihall  be  preach- 
ed in  all  the  world  for  a  witncfs  unto  all  nations ;  and 
then  fliall  the  end  conic. 

H^re  our  blclTed  Savi'iurc^-'.iiiort,- "js  Mu.jjles  with  aihrec- 
,'.)ld  conlderaiiort.  i.  That  his  g'^'f.l,  how  hated  and  perfc- 
uted  fot-ver.  (hniiM  fc  plainly  and  perfualivcly  preached ; 
This  ^frel  of  t.c  li>yjirl:m/ht:ll  he  preached.  Therefore  Called 
i.'ic  pifprl  of  the  kingdom,  Tiecsufe  it  difeovers  the  way  to 
tie  kingdom  of  li,    v  Ik    -.  Thi-  extent  of  the  gofpels  piibli- 

'.'  nctions,  that  is,  to  the  Ger- 


'-aMin,   itflii:! 
'i.Jc world;  r.oi 


Jews,  but  ainon.g  the  eliicf 


and  principal  nati^'tns  of  the  Gentiles.  3.  The  defign  and  end 
of  thcgofpiU  publica'.i^ii,  and  that  is,  tt>r  a  witrtefs  or  tcili- 
mony }  namely,  for  a  witncis  of  Gods  grace  and  inerey  offer- 
ed trt  (inncrs,  and  of  their  obllinacy  ^>h(>  reject  it.  Ltarti 
ihence,  That  the  preaching  of  the  gofpel,  wherever  it  coitieSj 
proves  a  tefUmony  to  them  to  whom  it  comes.  To  the  hum- 
ble and  tt.nchable  it  is  atcftimony  for,  to  the  fcorners  andde- 
fpir.-rs,  it  is  a  tcflimonv  againit ;  or,  in  the  words  of  the  a- 
pjftlc,  1  Cor.  ii.  16.  To fomc  it  isthe  favour  of  death  unto  death, 
to  others  the  favour  of  life  Itnio  life. 

15  When  yc  therefore  fliall  fee  the  abomination  of 
defolation,  fpokcn  of  by  Daniel  the  prophet,  Hand  in 
the  holy  place,  (whofo  rcadeth,  let  him  undcrfland.); 

The  fcnfe  is,*' When  ye  fhall  fee  the  armies  of  the  Romans, 
who  are  an  abominatioJi  unto  yoM,  and  an  occafion  of  great  dc- 
folation  where  thoy  go;  when  you  fliull  fee  that  abominable 
dillbhite  drmy  begirtingf  the  holy  city  of  Jcrufalem,  then  cal! 
to  mind  the  prophecy  of  Daniel,  which  primaiily  belonged 
to  antiochiis,  but  focondarily  to  Titus,  and  ihall  now  be  fiiUy 
completed  :  For  the  fiegc  fhall  not  be  raifed,  till  both  city  and 
temple  be  razed  to  the  ground."  Learn  thence, That  God  has 
inflrumeiits  re.idy  at  hia  call  to  lay  wafte  the  (Irongeft  cities, 
and  to  ruinthc  moH  flojuifhing  kingdoms  which  do  oppofc  the 
tenders  of  his  grace,  and  can  make  thofe  whom  mod  men  ab- 
hor, to  be  the  occafion  of  their  deftruclion. 

16  Then  let  them  which  be  in  Judea,  flee  unto 
the  mountains.  \j  Let  him  which  is  on  the  houfe- 
top  not  come  down  to  take  any  thing  out  of  his 
houfc:  18  Neither  let  him  which  is  in  the  £cld  re- 
turn back  to  take  his  clothes. 

T!ie  me3ningis,"As  foonas  you  (lialTlce  the  Roman  a;iiiy 
appear  before  the  city  of  Jerufalem,  let  every  one  that  values 
his  own  fafety,  fly  as  far  and  as  faft  .is  he  can,  even  as  Lot 
fled  out  of  Sodom  ;  and  let  fuch  as  fly  be  glad  If  by  flight  they 
can  fave  their  lives,  though  they  loofe  their  goods,  their 
cloihes,  and  all  things  bcfidc."  From  hence  learn,  i.  That 
when  almighty  God  is  pouring  forth  his  fury  upon  a  finful 
people,  it  is  lawful,  yea,  a  nccelfary  duty,  by  fiignt  to  endea- 
vour the  hiding  and  ilif  Itering  themfilves  from  the  approach- 
ing calamity  and  defolation:  fVhcn  ye  Jhall  fee  'JenfaU-m  enconi- 
paJfed'Jiitb  armies,  then  flee  to  the  mountains.  :!.That  in  the  Cafe 
of  flight  before  a  bloody  enemy  and  army,  if  vvc  loofe  all  that 
ive  have,  and  our  lives  be  given  us,  we  fare  well,  and  the 
Lord  deals  very  mercifully  with  us 

1 9  And  wo  unto  them  that  arc  with  child,  and  to 
them  that  give  fuck  in  thofc  days.  i20  But  pray  ye 
that  your  flight  be  not  in  the  winter,  neither  on  the 
fabbath-day. 

Here  our  Saviour  declares  the  doleful  diftrcfs  of  thofe  that 
could  not  flee  from  the  ficgc  of  Jerufalem;  as  ^\xmen  \>'n' 
wifh  child,  and  fuch  as  give  fuck,  who  by  tfiat  means  ave  Iii<e 
to  lofe  their  lives.  And  he  farther  adds,  that  ii  fhould  ?ntreaf; 
the  calamity  if  their  I'light  fliould  happen  to  be  in  the  win- 
ter, when  none  can  flv  cither  fador  far;  or  if  thcv  flioidd  be 
forced  to  flee  on  the  fabbath-d.ay,  when  the  Jews  fcraplcd  to 
travel  farther  than  a  fabbath-day 's  journey,  which  was  about 
two  miles.  From  thence  learn,  That  it  is  a  great  addition  to 
the  troiiWe  anddifquict  of  a  good  man's  fpirit,  when  ihc  day 

of 


ClfAP.     X.\IV> 


Sr.     M  A  T  T  H  £  W. 


9i 


6f  hisfpiritualrcftis  iiUerriipted;  an:}  infteadof  enjoying  com- 
munion with  GoJ  in  his  houfe,  he  is  driven  from  houfe  anj 
home,  and  flees  before  the  face  of  an  enraged  enemy.  Pray 
yf,  fays  our  Saviour,  /,W  your  flight  be  vet  en  the  fr.htath-tliiy  ; 
that  bting  a  day  of  holy  reft. 

21  For  then  fliall  be  groat  tribulation,  fuch  as  was 
not  fince  the  beginning  of  the  world  to  this  time,  no, 
nor  ever  fliall  be.  22  And  e.tcept  thofc  days  fliould 
be  fhortcned,  there  fliould  no  flefh  hz  favcd  :  but  tor 
fbe  cleft's  lake,  thofe  days  (liall  be  fhortcned. 

Tiie  doleful  miferies  and  dreadful  calamities  which  w(?re 
coming   upon  the  Jews  in  general,  and  upon   Jeriifalcm  in 

S articular,  arc  here  foretold  by  our  Saviour,  partly  from  the 
loman  army  without,  and  partly  from  the  fcditions  and  fac- 
tions of  the  zealots  within,  who  committed  fiich  outrages  ^nd 
flatighters,  that  there  vfere  no  Icfs  than  an  hundred  thoufand 
flain,  and  nincty-feven  thoufand  carried  away  captive,  and 
made  prifoners.  They  that  boueht  our  Saviour  for  thirty 
pence,  were  now  thcmfelves  fold  thirty  for  a  penny.  Now 
liid  the  temple  itfclf  become  a  facrifice,  a  whole  burnt  offer- 
ing, and  wa<;  conuimed  to  antes.  Yet  note,  Chrift  promifes, 
that  thcfc  calamitous  d.iys  fliall  be  fhortcned,  for  the  ele£l's 
fake.  Godhad  a  remnant  which  hedetermined  fhould  furvive 
this  deftruflion,  to  be  an  holy  feed  ;  and  accordingly,  the 
providence  of  God  fo  ordered,  that  the  city  was  taken  in  fix 
months,  and  the  whole  country  depopulated  in  eighteen. 
Whence  note.  How  the  LordintermiKes  fomc  mercy  with  the 
extremcft  mifery  that  doth  befal  a  people  for  their  fin.  On 
this  fide  hell,  no  finner  can  fay  that  they  feel  the  ftrokes  of 
juftice  to  the  ittmoft,  or  that  they  have  judgment  without 
mercy. 

23  Then  if  any  man  fhall  fay  unto  you,  Lo,  here 
is  Chrid,  orthere;  believeitnot.  24  Fortherc  fhall 
arife  falfe  Chrifls,  and  falfe  prophets,  and  fliall  fhew 
great  figns  and  wonders,  inlbmuch,  that,  if  it  -xtrt 
pofliblc,  they  fhall  deceive  the  very  elc6l.  25  Behold, 
r  have  told  you  before.  26  Wherefore,  if  they  fliall 
fey  unto  you,  Behold  he  is  in  thedefert;  go  not  forth : 
Behold,  he  ii  in  the  fecrct  chambers;    believO'Jt  not. 

The  Jews  had  all  along  chcri.fhcd  in  themfclves  a  vain  ex- 
pcflaticn,  that  the  prcmifed  Mefllas  (hould  be  a  tcir.poral  de- 
liverer, that  fhontd  fct  them  at  liberty  from  the  power  and 
flavery  of  the  Romans;  snd  accordingly  Chriil  declares  to  his 
difciplcs  here,  that  immediately  before  Jcrufalem'sdertru(5lior>, 
feveral  perfons,  taking  advantage  of  this  e,xpr£tation,  would 
make  themfelvcs  heads  ct  parties,  and  pretend  that  they  were 
the  true  Mefilah,  who  would  favc  aiui  deliver  them  from 
♦heir  enemies,  if  they  would  repair  fo  them,  and  follow  after 
them.  Hereupon  cur  Lord  cautions hij  difciples  againft  fuch 
falie  Chrifts,  and  falfe  prophet.',  and  bids  them  heliroe  thim 
nni,  though  they  did  never  lb  many  great  figns  ^nd  wonder?, 
Md  prcmifed  them  never  fuch  cloriotJS  deliverances.  Leanh 
hence,  that  the  chrrches  great  danger  is  trom  fedncers  that 
come  i.T  Chrifl's  name,  and^re'endto  woik  fig.ns  and  wonders 
by  his  authority.  2.  That  fuch  is  the  power  of  fedudlion, 
that  many  are  carriedaway  with  feduccrrand  falfe  teachers. — 
?.  T|at  the  elcft  themfelve?,  if  left  to  themfelvcs^  m.ii'ht  \;t 
iduccdi  but  divinepowcr  gaurds  them  agaijil  fedudion.and 


ddufion  ;  they  fliall  deceive  if  it  were  pijjihie  the  \ts  e-e.-.t. — 
Which  phrafe  imports,  not  what  the  event  v.'ojld  b:  Upon  the 
cleft,  but  the  %'fchcmency  of  the  cndeavoursof  reducer?; ;  name- 
ly, that  they  would  do  the  utmoft  they  could  to  fliock  the 
chrjftian,  and  caufe  him  to  fall  from  hisftcdfaftntfs. 

27  For  as  the  li^htnin^  Cometh  out  ofthecaft, 
and  fhincth  even  unto  the  weft  ;  fo  fhall  alio  the 
coming  of  the  fon  of  man  be. 

There  is  a  threefold  coming  of  Chrill  fpoken  of  ^in  the 
New  Tcftamcnt.  i.  His  coming  in  his  fpiritual  kingdom, 
by  the  preaching  of  the  gofpel  among  the  Gentiles.  2.  His 
coming  to  deftroy  Jerufalom  forty  years  after  his  afccnfion. 
3.  His  final  coming  to  judgment  at  the  great  day.  All  thcle 
comings  of  the  Son  of  man,  for  their  fuddcnnefs  and  unex- 
peftednefs,  are  compared  unto  lightning,  which  in  a  moment 
breaketh  out  of  the  cart,  and  fhincth  unto  the  wclf .  Learn 
hence.  That  the  coming  and  appearance  of  the  Lotd  Jcfus 
Chriit,  to  the  judging  of  the  wicked  and  impenitent  finners, 
will  be  a  very   certain,  fudden,  and  unexpected  .nppcarance. 

28  For  whercfocver  the  carcafe  i<,  there  will  the 
eagles  be  gathered  together. 

If  the  coming  of  Chrift  be  underftood,  in  the  former  verfe, 
of  his  coming  to  tleilroy  Jcrufalem,  then,  by  the  carcafe  in 
this  verfe,  are  to  be  underltood  the  people  of  Jerufalem,  and 
the  body  of  the  Jewifii  nation  ;  and  by  eagles  are  to  be  under- 
ftood the  Roman  armies,  who  carried  an  eagle  in  their  ftand- 
ard.  Thefe  were  the  inftruments  which  almighty  God  made 
ufe  of,  as  his  rod  and  fcourgeto  challifeand  punilTi  the  people 
of  Jerufalem.  Learn,  That  the  appointed  melfcngers  of 
God's  wrath,  and  the  inftruments  ^i  tiis  vengeance  will  cer- 
tainly find  out,  and  feverely  punifti  and  plague  an  impenitent 
people  devoted  to  dcftruclion.  IP'kere  the  carcaje  is  (the  body 
of  the  Jewifh  nz\'\ori)  there  will  the  etigles  (the  Roman  foldicr?) 
te  gathered  together. 

29  5  Immediately  after  the  tribulation  of  thofc 
days  fhall  the  fun  be  darkened,  and  the  moon  fliall 
not  give  her  light,  and  the  ftars  fhall  fall  from  heaven, 
and  the  pov/ers  of  heaven  fhall  be  fhaken.  30  And 
then  fhall  appear  the  fignof  the  Sonof  maninhcavcn  : 

Our  Saviour  goes  on,  in  figurative  exprefliony,  to  ftt  forth 
the  calamities  that  fhould  befal  the  Jewilh  nation,  immtdiate- 
ly  after  the  deflruciion  of  Jerufalem  :  The  jun  fluilihe darkened; 
that  is,  all  their  glory  and  excellency  fhall  be  eclipftd,  all 
their  wealth  and  profperity  fhall  be  laid  waftc,  the  wholfc 
government,  civil  and  ecclefiaftical,  deftroyed  ;  and  fi.;ch 
marksof  mifery  fcund  upon  them,  asncvcr  were  fecn  upon  a 
people.  But  thef.gncfthe  Si-.txcfman,  the  Papifts  v.ill  have 
underftood  the  fign  of  the  crofs  ;  others  underftund  it  of  thcfc 
prodigies  which  were  feen  a  little  before  the  dcftrufticn  of 
Jerufalem,  v.hich  Jofephus  mentions;  nanuly,  a  comet  in 
the  form  of  a  lV,-ord  hanging  overthe  city  for  a  year  togcihcr: 
a  light  in  the  temple  and  about  the  altar,  fccn  at  midnight  for 
half  an  hoar  :  a  cow  led  by  the  priift  to  be  fuciificcd,  calved 
a  lamb  :  a  Voice  heard  in  the  temple  faying,  Aleamus  hhu~, 
"  J.ct  us  go  hence." — Z<'i:rv  hence,  God  premcr.iihts  before 
he  puniilies  ;  he  Warns  a  people  of  defttudicn  often,  before 
he  anftroys  thcni  once,, 

A.'id 


9i 


St.     matt  HK  W. 


Cjiap.  x.\iv« 


And   thtn   fhall  all  the  tribes  of  the  earth 

momu,  and  they  Dial  I  Ice  the  Son  of  man  coming 
in  the  clouds  of  heaven  with  power  and  great  glory. 
31  And  he  Ihall  lend  his  angels  with  a  ;;reat  found 
of  a  trumpet,  and  they  Ihall  gather  together  his  cleft 
from  the  tour  winds,  from  one  end  of  heaven  to-thc 
other. 

Yhcr,  Jhal/  th(  tribes  risurn  ;  that  is,  then  fliall  the  Jews  be 
eonvinccd   that  their  dci^ru<flion  was  the  punifhment  of  their 
fin,  ill  rejc£>ing  and  crucifying  Chrill  ;  and  acdordingly  they 
that   pierced  him,  f?;ali   behold  him,  and  mourn  over  him. 
Thus  it   was  be  for?  the  deftruiStion  of  Jerufalem,  and  thtis 
will  it  be  before  the  r.nal  judgment.     They  that  pierced  him 
fliall  be   brought  befcrc  him.      Lord,  how  will  the  fight  of  a 
pieiccd  Chriii  pierce  thoir  fouls  v/ith   horror!  they  who  have 
uot  fccn  a  pierced  Chrill  in  t!ic  forrows  of  repentance,  fhall 
hereafter  fee  hi;n  in  the  forrows  of  defpair.  To  behold  Chrift 
with  tile  eye  of  fenle  hereafter,  will  be  very  dreadful  and  ter- 
jiblc  to  all  thofe  that  have  not  beheld  him  with  the  eye  of  faith 
here.     And  he  JhaU  fend  .his  afigels  zvith  the  Jhind  of  a  trumpet. 
Thofe  that  apply  this  to  the  deftrudlion  of  Jerufalem,  by  tlic 
angels   I'.ndcrltand   the  minifters   of  the  gofpel,  who  by  the. 
trumpet  of  the  word  did  bring   in  believers  throughout  ail 
Judca,  who  were    favcd   from  that  dellrudlion.     Thofe  that 
uhderiland  it  pf  the  general  judgment,  take  it  literally,  that 
Clujft  at  the  great  day   will    fend  forth  his  holy  angels,  and 
gather  qll  his  clecl  to  himfelf  with  t!ie  found   of  a  trumpet 
Probably,  as  tlicre  was  an  audible  found  of  a  trumpet  at  the 
giving  of  the  lavs-,  fo  there  fliall  be  the  like  found  of  a  trumpet, 
■when  Chrill  fhall  fummon  the  world  to  judgment,  for  tranf- 
greiling  of  that  law.  A  Joyliil  found  will  this  be  to  the  friends 
.of  Chrill,  a  doleful  dreadful  found  in  the  cars  of  his  enemies. 

32  Now  learn  a  parable  of  the  fig-tree ;  When  his 
branch  is  yet  tender,  and  putteth  forth  leaves,  ye 
know  that  fuininer  is  nigh  :  So  likewife  ye,  when  yc 
fhall  fee  all  thcfc  things,  know  that  it  is  near,  axn 
at  the  doors.  34  Verily  I  fay  unto  you,  This  gene- 
ration fliall  not  pafs,  till  thefe  things  be  fulfilled. 
35  Heaven  and  earth  fliall  pafs  away,  but  my  words 
ftiall  not  pafs  away.  36  H  But  of  that  day  and  hour 
knoweth  no  man,  no  not  the  angels  of  heaven,  but 
my  Father  only. 

Here  our  blcflTed  Saviour  declares  two  things' with  refer- 
ence to  his  coming,  i.The  certainty  of  the  things  itfelf.  2. 
The  uncertainty  of  the  time.  The  certainty  ot  his  coming 
he  fet  ftjrth  by  the  fimilitudc  of  the^?-/;w,  whofe  beginninc; 
to  bud  declares  the  fummcr  at  hand.  Thus  when  they  fhould 
ftc  the  forementioncd  ngn>,  they  might  conclude  the  dcftruc- 
tion  of  their  city  and  temple  to  he  nigh  at  hand,  and  that 
fome  then  living  ihould  fee  all  thefe  prediclions  certainly  ful^ 
I'lilcd,  what  Chrill  foretells  fliall  certainly  be  tulfilled,  his 
-aord  being  more  tirm  than  the  fabric  ofheavcn  and  earth. 
Note,  Tho  uncertainty,  as  to  the  prcCife  time,  when  this 
judgment  fhould  come.  No  angel  in  heaven,  nor  creature 
o\\  earth,  could  determine  the  time,  only  the  glorious  perfons 
in  the  Godhead ;  the  Father,  Son,  and' Holy  GholK  Learn 
^encc,  I.  That  all  things  arc  not  revealed  to  the  angels  thcm- 
frlvcs,  but  fuch  only  as  it  concerns  thtm  to  know,  and  the 


wifdom  of  God  thinks  fit  to  reveal.  2.  That  the  precifc  time 
of  the  day  of  judgment  is  kept  by  God  as  a  I'ecret  to  himfelf. 
\\i  will  not  have  us  know  that  hour,  to  tlic  intent  that  wc 
may  be  upon  our  watch  tvcry  hour. 

37  But  as  the  days  of  Noe  vjtn,  fo  fhall  alfo  the 
coming  of  the  Son  of  man  be.  38  For  as  in  the  days 
that  were  before  the  flood  they  were  eating  and  drink- 
ing, marrying  and  giving  in  marriage,  until  the  day 
that  Noe  entered  into  the  aik,  39  And  knew  not  un- 
til the  flood  came,  and  took  them  all  away  ;  fo  fliall 
alfo  the  coming  of  the  Son  of  man  be.  4oThen  fhall 
two  be  in  the  field;  the  one  fliall  be  taken,  and  the 
other  left.  41  Two  women  JJiall  be  grinding  at  the 
mill ;  the  one  (hall  be  taken,   and  the  other  left.' 

In  thefe  verfcs  our  Saviour  declares  that  Jerufalem 's  de- 
ftruftion,  and  the  word's  final  dcfolation  at  the  great  day, 
would  be  much  like  the  dcflrudion  of  the  old  world  ;  and 
that  in  twn  rcfpeds  :  i.  In  regard  of  unexpc£lednefs.  2, 
In  regard  of  fecurity  and  fenfuality.  How  ftnfual  and  fecure 
was  the  old  world  before  the  flood  !  They  zirre  eating  and drink- 
:ng,  fnarrying  and  giving  in  marriage.  That  is,  wholly  given 
up  to  fenfuality  and  debauchery,  and  did  not  know  of  the 
flood's  coming  ;  that  is,  did  not  confider  it,  till  thc^ocd 
fmept  them  away.  Thus  it  was  in  thcdeftru£lion  of  Jerufalem, 
and  fo  will  it  be  in  the  end  ofthewo-ld.  Learn  hence,  r. 
That  as  the  old  world  pcrifhcd  by  infidelity, fecuritv,  and  fen- 
fuality, fowill  the  fame  fins  be  prevailing  before  the  deflruc- 
tion  of  this  prefent  world.  As  it  was  in  the  days  of  Noah,  ft 
Jhall  it  he  when  the  Son  of  man  ccnieth.  2.  The  rcafon  why 
finners  arc  drowned  in  fenfuality,  and  given  over  to  fecurity, 
is,  becaufe  they  do  not  believe  the  certainty,  or  confider  the 
proximity  and  nearnefs  of  an  approachingjudgment.  The 
old  world  knew  not  of  the  flood's  com.ing.  Strange  !  When 
Noah  had  told  them  of  it  an  hundred  and  twenty  years  togeth- 
er. The  meaning  is,  they  did  not  confider  it,  and  prepare 
for  it.  To  fuch  as  arc  unprepared,-  and  unapprehenfive  of 
death  and  judgment,  thofe  evils  are  always  fuddcn,  although 
men  be  never  fo  often  warned  of  them.  But  to  fuch  as  arc 
prepared,  it  is  never  fuddcn,  let  them  die  never  fo  fuddenly. 

42  5  Watch  therefore:  for  yc  know  not  wliat 
hour  your  Lord  doth  coine.  43  But  know  this,  that 
if  the  good  man  of  the  houfe  had  known  in  what 
watch  the  thief  would  come,  he  would  have  watch- 
ed, and  would  not  have  fuffered  his  houfe  to  be  brok- 
en up.  44  Therefore  be  ye  alfo  ready  :  for  in  fuch 
an  hour  as  ye  think  not,  the  Son  of  man  rometh. 

Here  we  have  the  application  made  by  our  Saviour  of  the 
foregoing  doftrine  eoncerning  the  certainty  and  fuddenncfs  of 
a  future  judgment,  •ff'atih  ihtrcfore  -always  ^  not  '.vjthout  in- 
termiflion,  but  xvithout  giving  over,;  that  yc  may  be  not  only 
in  an  habitual,  butadlual  readinefs  for  iny  appearance.  Learn 
thence,  Tliat  it  is  the  indifpenfible  duty,  and  ought  fo  be  the 
indefatigable  endeavour  of  every  chrilli.m,  to  Hand  upon  his 
watch  in  a  prepared  readinefs  for  Chrill's  appearance,  both 
for  his  coming  to  us,  and  for  our  going  to  him.  Watch  al- 
ways, for  ye  \no'M  mt  the  hour  when  your  Lord  ccmelh, 

45  Who 


Cir/vr.  xxv. 


St.     M  a  T  T  H  E 


'Jj 


45'  Wh")  then  is  a  faithful  and  wife  fervant,  whom 
his  Lord  hith  made  ruler  over  his  houdiold,  to  give 
them  ni cat  in  due  feafon  !  46  Blelfedw  that  fen'ant 
whom  his  Lord  when  he  Cometh*  (hail  fiiidfo  doing. 
47  Verily  I  lay  unto  you,  that  he  Ihall  make  him 
ruler  over  all  his  goods. 

Tliefc  words  mny  be  applied  two  ways.  i.To  all  the  faith- 
ful fervanrs  of  Chrid  in  general.  Thence  learn.  That  for  a 
Serfon  to  fpend  and  end  his  days  in  the  fervicc  of  Chrift,  and 
oin?  his  will,  gives  good  aiRirance  of  a  blclTcd  condition. 
EleJJcd  IS  that  Jervant.  2.  To  the  minillers  of  the  gofptl  in 
fpecial,  may  thcfe  words  be  applied.  AnJ  here  ffi^rj/i*,  i. 
'i'iie  charaftcr  and  duty  of  a  gofpclminifttr  :  he  is  ihcfimwd 
ifChriJi's  houpyJdy  to  give  them  tl.cir  meat  in  due  Jeajcn.  1. 
The  qualifications  rcqiiifite  in  fiich  ftewards.  faithfulnefs  and 
prudence.  IPlio  then  is  that  faithful  and  wife  Jlrjjard?  3.  The 
reward  infuredto  fuch  ftewards  as  anfwcr  thcfe  qualifications  : 
Bhfjcd  is  that  feivant.  Learn  hence.  That  the  miniftcrs  of 
the  gofpel  arc  in  a  fpecial  fenfe  the  Rewards  of  Chrift's 
houfhold.  2.  That  faithfulnefs  and  prudence  are  indifpenfible 
qualifications  of  Chriil's  ftewards.  3.  That  wherever  thefe 
qualifications  arc  found,  Chrift  will  gracioufly  and  abundant- 
ly reward  them.  Our  faithfulnefs  muft  rcfpeft  God,  our- 
fidves,  and  our  flock,  and  includes  our  integrity  of  heart, 
purity  of  intention,  induftry  of  endeavour,  and  impartiality 
in  our  adminiftrations.  Prudence  appears  in  the  choice  of 
fuitable  fubjc^s,  in  the  choice  of  fit  language,  in  exciting 
our  own  afFe<Sions  in  order  to  the  moving  of  ti-.e  affedlions  or 
our  people.  Miniftcri.il  prudence  will  teach  us,  by  the  ftrift- 
nefs,  and  gravity  of  our  deportment,  to  maintain  ourtfteem  in 
the  confcicnces  of  our  people.  It  will  aftift  us  to  bear  re- 
proach, and  direct  us  to  give  reproof  ;  he  that  is  filent  cannot 
be  innocent  :  reprove  v/e  muft,  or  we  cannot  be  faithful  ; 
but  prudently,  or  we  cannot  be  fuccefsful. 

48  But  and  if  that  evil  fcrvant  fhall  fay  in  his 
heart,  My  lord  delayeth  his  coming  ;  49  And  Ihall 
begin  to  fmitc  his  felloiv^-fervants,  and  to  eat  and 
drink  with  the  drunken  ;  50  The  lord  of  that  fcr- 
vant fliall  come  in  a  day  when  he  looketh  not  for  him, 
and  in  an  hour  that  he  is  not  aware  of,  51  And  (hall 
cut  him  afunder,and|appoint,  him  his  portion  with  the 
hypocrites  :  there  fliail  be  weeping  and  gnafliing.  of 
teeth. 

Our  Lord  in  thcfe  vcrfes  defcribes  an  unfaithful  and  negli- 
gent fteward,  and  denounces  the  dreadful  fentence  of  wrath 
haneing  owr  him.  He  is  defcribcd,  i.  By  the  charafter  of 
infiaelity  ;  he  bellcvcth  not  Chrift's  coming  to  judgment, 
though  he  preaches  it  to  others  ;  he  faith  in  his  heart,  My 
hrd  delayeth  his  coming.  2.  He  is  defcribed  by  his  hatred,  envy, 
and  malignity  againft  his  felIow-fcrvants,that  were  more  pain- 
ful and  faithful  thai^  himftlf.  He  begins  to  fmite.at  leaft^ 
•with  the  virulence  of  his  tongue,  if  not  with  the  violence  of 
his  hand.  3.  By  his  afibciafir^  with  the  wicked,  andftrcngth- 
fning  their  hands  by  his  ill  example, //^  eateth  and  drinkctb with 
the  drunkeii^,  that  is,  as  their  aflbciate  and  fellow-companion. 
Thus}theunfaitlifulfervant  is  defcribed  ;  next  hisjudgmentand 
fentence  is  declared.  Ncte,  The  trcmcndousjudgmcnt  that  ftiall 
come  upon unlaithfulilewrirds.  i.  Chiift,willfurprizeihemiu 


their  fm  and  fectirity ,  hy  csming  in  an  t;;;:r::l.ei^  ih:-)  h:k  r.'.: fc'r 
him.  2.  He  will  execute  temporal  vengeance  upon  them  :  he 
will  cut  them  af under ,  or  hew  them  in  pieces,  as  thej^wsdid 
their  facrificcs  ;  that  is,  fcperatc  their  fouls  fiom  their  bodi(s 
by  untimely  death.  God  fcldom  fuifers  flothfiil,  fenfual, 
wicked  and  debauched  miniftcrs  to  live  out  half  their  days.  3 
Chrift  will  punifh  them  with  eternal  dcftrudlion  alfo  :  Ap- 
pointing them  their  portion,  &:c.  that  is,  with  the  worft  offin- 
ners,  they  (hall  have  a  <loublc  damnation.  As  the  hypocrite 
has  a  double  tongue,  a  double  heart,  and  is  a  double  finncr,  fo 
ftiall  he  imdergo  a  double  darr.ration.  Learn  hence.  That 
fuch  miniftcrs  as  negledl  the  fervicc  of  God,  and  the  fouls  of 
their  people:  as  they  are  ranked  amongft  the  worft  of  finncrs 
in  this  iitc,  fo  ftiall  ihcy  be  puiiiftitd  with  them  in  the  fevereft 
manner  in  the  next.  When  Satan  deftroys  the  fouls  of  men, 
he  fhali  anfwer  for  it  .-is  a  murderer  only,  not  ns  zn  officer 
that  was  intruftcd  with  the  care  of  the  foul.  But  ii  the  ftew- 
ard doth  not  provide,  if  the  fhephfrd  doth  not  feed,  if  the 
watchman  doth  not  warn,  they  ftiall  anfucr  not  only  for  iho 
fouls  that  have  mifcarried,  but  for  an  otTi<:e  neglcfltd,  for  a 
talent  hidden,  and  for  aftewardlhip  unfaiilifidly  adminiftertd. 
VVo  unto  us,  it  at  the  great  day  we  hear  dillrefied  fouls  roaring 
out  their  complaints,  and  howling  forth  that  doleful  accu- 
fation  againft  us.  Lord  !  our  ftewards  have  defrauded  us,  cur 
watchmen  have  betrayed  us,  our  guides  have  milled  us. 

CHAP.    XXV. 

Our  hlrffcd  Saviour,  in  the  clofe  of  the  foregoing  chiapter,  had  ex- 
horted all  chri/litim  to  the  great  duty  ofivai:hfulnejs,  and  lo  be 
in  readinefs  againfi  his  coming.  U-^iich  duty  he  again  incul- 
cates in  this  chapter,  and  accordingh  he  urges  the  nccf£ity  of  it 
from  tivo  parahles  :  the  former,  Of  the  ten  \iTgins,  and  fhs 
latter,  Of  a  man  travelling  into  a  far  country. 

THEN  fhall  the  kingdom  of  heaven  be  likened 
unto  ten  virgins,  which  took  their  lamps,  and 
went  forth  to  meet  the  bridegroom,  c  And  five  of 
them  were  wife,  and  five  zoere  foolifh. 

By  the  kingdom  of  heaven  here,  is  meant  that  ilate  rf  the 
vifible  church  on  earth ;  it  cannot  be  undiirftood  of  the  king- 
dom of  glory,  for  there  are  no  foolifti  virgins  in  that  king- 
dom ;  nor  yet  of  the  inviftble  kingdo.ti  of  grace,  for  therein 
are  no  foolifh  virgins  neither.  But  in  the  vifible  church  here 
on  earth,  there  ever  has  bec.i  a  mixture  of  wife  and  unwifc, 
of  faints  and  hvpocrites.  fivi  of  them  v:ere  'uifc,  and  five 
■uere  foolifh.  Where  ohfervc.  Our  Lord's  great  chiitily,  in 
fuppofing  and  hoping  that  among  the  profeftbrs  of  the  gofpcI, 
the  number  of  flncerc  chriilians  is  equal  with  hypocritical 
profellbrs.  Teaching  us,  that  we  flioiild  not  confine  the 
church  of  Chrift  within  a  narrow  compafs,  nor  ccnfac  our 
charity  to  a  few,  and  think  none  fhall  go  to  heaven  but  thcfe 
of  our  own  party,  and  perfuafion,  but  to  extend  our  charity 
to  all  chriftians  mat  hold  the  foundation  with  us,  and  to  hope 
well  of  them.  Lord  !  let  me  rather  err  on  the  charitablc- 
h.nnd,  than  be  found  on  the  cenforious  and  damning  fide  \ 
This  is  to  imitate  mv  Saviour,  whofe  charity  fuppofed  .^vs 
many  wife  as  foolifti  virgins,  as  m.any  faints  as  hypocrites  in 
the  church.  All  thefe  virgins  arc  faid  to /.r^^/^^jr /c-w/.r,  and 
go  forth  ta  meet  the  bridegroom.  For  undcrftanding  v.hich,  wo 
muft  know  that  our  Saviour  alludes  to  the  ancient  cuftom  ri 
marriages,  wliich  were  celebrated  in  the  night ;  wttn  ufually 

ten 


56 


St.     M  a  T  T  H.  E  W. 


Chap,  xxv. 


ten  young  man  attemlol  the  bridegroom,  and  as  many  virgins 
atttndcd  the  bride,  \\  ith  ljir.p>;  in  their  hands,  the  briJccroom 
It-ading  home  his  bride  by  the  light  of  theft  larnps.  By  thcl'c 
xirciusare  (lijdoucd  torth  the  proicHbrs  of  chri'iianiiy.  Tlic 
toolifh  virgins  arc  fuch  as  fatisfy  themfi.!vcs  \> ith  the  bard 
profellicn,  with  a  profcflion,  without  bringing  forth  fr<iiti 
anfwerablc  thereunto.  The  wife  virgins  arc  fuch  as  walked 
anfweraWy  to  tliii/ profeflion,  pcrfcvcred  and  continued  ftol- 
fafc  ihcr.iii,  and  abounded  in  the  graces  and  virtues  of  a  good 
life.  They  arc  called  wife  viri^ins,  for  the  purity  of  their 
faiih,  for  the  purity  of  their  worfiiip,  and  for  the  purity  of 
their  ccnvcrfations. 

3  They  tliat  were  foolifli  took  their  lamps, and  took 
no  oil  with  them  :  4  But  the  wife  took  oil  in  t.heir  vcf- 
fcls  with  their  lumps. 

By  the  Iftnifx,  are  meant  an  outward  profcflion  of  faith  and 
holineft;.  By  the  oil  in  the  lamps,  is  to  bcunderflood  that  fo- 
fcmn  'profcflion  of  repentance  and  faith,  which  all  chriflians 
make  in  baptifm.  By  oil  in  their  vejfels.,  is  meant  the  fanclify- 
ing  and  faving  graces  of  the  holy  Spirit ;  the  growth  and  im- 
provement of  them,  w  ith  conltancy  and  perfei'erance  in  them. 
Note  here,  Wherein  the  wile  and  foolifh  virgins  agreed,  and 
■wherein  they  difipered; — they  agreed  thus  far,  that  both  took 
theirlamps,bothlightedthem,  they  bothhadoilin  their  lamps. 
Tiij  ditFerence  wjs  not,  that  the  wife  had  oil,  and  the  foolifli 
had  none  ;  but  in  this,  that  the  wife  took  care  of  a  future  fup- 
ply  of  oil  to  feed  their  lamps  when  the  firft  oil  was  fpent. 
."^omc  profcilbrs,  like  foolifli  virgins,  content  themfelves  with 
a  blazing  lamp  of  an  outward  profefiion,  without  concerning 
themfelves  to  fecurc  an  inward  principle  of  grace  and  love, 
which  fliould  maintain  that  profeflion,  as  the  oil  maintains  the 
lamp.  As  the  lamp  will  not  hold  burning,  without  a  flock  of 
oil  to  feed  it;  fo  a  profeflion  of  religion,  though  never 
fo  gloriouy,  will  not  be  lailing  nor  preferving  without  a  prin- 
ciple of  faith  and  love  in  the  heart  to  fupport  and  maintain  it. 
Learn  hence.  That  the  true  wifdom  of  a  chriflian  confifls  in 
this,  to  take  care,  that  not  only  the  lamp  of  this  life  may  (hine 
by  outward  profeflion,  but  that  the  veflel  of  his  heart  may  be 
furnifhed  w  ith  the  graces  of  the  holy  Spirit,  as  a  prevailing 
and  abiding  principle. 

5  Wliilc  the  bridegroom  tarried,  they  all  fliimber- 
edaiid  flept. 

That  is,  whilfl  Chrifl  delays  his  coming  to  perfonsby  death 
and  judgment,  they  are  not  fo  diligent  as  they  ought,  to  prepare 
themfelves  for  death  and  judgment.  Infteadof  bcingupon  their 
watch  and  z^\?ii^,iheyflumheredandjlefl.  Nate^or.  only  vifible 
prcSfcifors,  but  the  holieft  and  beft  of  chriflians  are  very  prone 
tofpiritualflumber.  Spiritual  flumber  confiftsinthis  :  when 
graces  arc  not  lively,  and  kept  in  cxcrcife,  particularly  faith, 
liope,  and  love  ;  when  there  is  an  abatement  of  our  love  and 
zeal,  an  intormifljcn  of  our  care  and  watchfulnefs ;  tbis  is  a 
degree  of  fpiritual  flumber,  yet  the  faints  flumber  is  not  a  pre- 
'vailihg  flumber,^t  is  not  anuniverfal  flumber,  it  is  not  in  all  the 
faculties  of  the  foul ;  if  there  be  deadnefs  in  the  afl'eclions,  yet 
there  is  not  fearednefs  intheconfcience.  /y7;»<'/>,fays  the  church, 
but  my  heart  awnkcth,  CdiTiX..  v.  2.  Still  there  is  a  principle  in 
the  foul  which  takes  God's  part,  and  the  chrillian  groans  un- 
der the  burden  of  his  dull  and  drowfy  flatc.  But  the  greateft 
w  ifdom  is,  to  maintain  aconftant  watcl^hat  we  may  at  no  time 
be  furprifed  by  the  bridegroom's  commg,  or  be  in  4  conftifion 


when  death  and  judgment  fhall  wertak-c  us.     Ble.Tcd  are  tfaofe 
virgin:  wliofe  lamps  always  burn  bright. 

6  And  at  midnight  there  was  a  cry  made,  Behold, 
the  bridegroom  coincth  ;  go  ye  out  to  meet  him. 

At  mid/light,  that  is,  at  the  moft  difmal  an.l  unfenfonnble 
time,  when  all  the  viigir.s  were  faft  aflecp ;  and  when,  awake- 
ned in  great  aftrightm..-nt,  could  not  on  a  fudden  confider  wliat 
to  do.  Such  is  the  cafe  with  thofc  who  put  oft"  their  repen- 
tance, and  preparation  for  another  world,  till  they  are  fur- 
prixed  by  death  and  judgment.  Lord,  hew  will  the  midnight 
cry  of  the  bridegroom's  coming  terrify  and  amaze  the  unpre- 
pared foul  !  What  a  furprifmg  word  w  ill  this  bo,  Bthold,  the 
bridegro'jin  cometh  !  Learn  hence,  That  the  bridegroom  will 
Certainly  come,  though  at  his  own  time  ;  and  then  all  fnall 
bo  called  upon,  both  prepared  and  unprepared,  to  go  forth  to 
meet  him.  Rcafon  fays  he  may  come,  becaufe  there  is  a  juft 
God  that  will  render  to  every  one  according  to  his  deeds,  and 
reward  both  body  and  foul  for  all  the  fcrvices  they  have  done 
for  God.  The  body  fliall  not  always  remain  like  a  folitary 
widow  in  the  dufl,  but  fliall  meet  its  eld  companion,  the  foul, 
again.  And  as  reafon  fays  he  may  come,  faith  fays  he  will 
come,  and  argues  from  the  promifc  ofChriil,  John  xiv.  -5. 
and  from  the  purchafc  of  Chrifl  ;  from  Chriit's  afTeftion  to 
Mt:,  and  from  our  affbflion  to  him:  faith  has  foen  him  upon 
the  crofs,  and  determines  that  fhe  fhall  fee  him  in  the  clouds. 
The  bridegroom  will  certainly  come  at  his  own  time  :  happy 
they  that  are  ready  to  go  forth  to  meet  him. 

7  Then  all  thofe  virgins  arofe  and  trim.med  their 
lamps.  8  And  thcfooiilh  laid  unto  the  wife,  Give  us 
of  your  oil  j  for  our  lamps  are  gone  out. 

The  virgins  arifmg  and  trimming  their  lamps,  doth  denote 
their  a£lual  preparation  for  Chrift's  coming  and  appearance, 
and  their  putting  themfelves  into  a  poflure  of  readinefs  to  re- 
ceive him.  Thence  learn,  That  a  believing  apprehenfion  of 
the  certainty  and  fuddennefsof  our  Lord'scoming  and  approach, 
will  rouze  us  out  of  our  fpiritual  flmnbcr,  and  prepare  us  to 
meet  him  with  joy  and  aflurance.  Then  they  arofe,  and  trimm- 
ed their  lamps.  And  the  foolifli  f aid  to  the  tuife.  Give  us  of  your  oil, 
for  our  lamps  are  gone  out.  Ohfcrve  here,  I.  A  requeft  made 
Give  us  of  ytur  oil.  There  is«  time  when  the  ncgleflers  of 
grace  will  be  made  fenfible  of  the  worth  of  grace  by  the  want 
of  it.  Such  as  now  undervalue,  yea,  vilify  the  grace  of  God, 
will  be  heard  to  fay,  O  give  us  cf  your  cil.  2.  The  reafon  or 
the  requeft,  For  our  lamps  are  gone  out.  Thence  learn.  That 
the  lamp  of  profeflion  will  certainly.go  out,  which  has  not  a 
(lock  ot  grace  to  feed  and  maintain  it, 

9  But  the  wife  anfwered,  faying,  Nctfo;  lelt  there 
be  not  enough  for  us  and  you  :  but  go  ye  rather  to 
them  tliat  fell,  and  buy  for  yourfclves. 

Ohfervehtrc,  i.  The  wife  virgins  denial,  A'ff^/^  ;  they  will 
part  with  no  oil.  Z-ran;  thence.  That  it  niufl  be  the  care  of 
every  one  to  get  grace  of  our  own,  othcrwife  thegmceof 
others  will  do  him  good.  It  is  not  what  others  have 
done,  nay,  not  what  Chrifl  himfelf  has  done,  that  will 
fave  us  without  our  own  endeavours.  2.  The  reafcn  of 
^heir  denial;  Lefl  there  he  vot  enough  for  us  and  yov .  Thenct 
note.  That  fuch  chriflians  as  have  moft  grace,  orthe  largcft 
ftork'cf  ffrace,  have  none  to  fpare ;  noRc  to  fpr.re  in  regard  of 

their 


Chap.  xxv. 


St.     MATTHEW. 


57 


their  expfftitions  of  glory  in  heavfn.  j.  The  advice  and 
Lounfel  given  ;  (J'j  to  them  that/til  ana  buy  for  your  ft  Ives. 
Some  take  this  tor  an  exhortation,  others  for  a  mocking  de- 
rifion  :  Co  to  ihern  that  fell  ;  that  is,  fay  fome,  to  the  Ihop 
of  the  ordinances,  where  it  may  be  had.  Thence  ribte,  That 
luch  as  wouJd  have  grace,  muft  have  timely  recoiirfe  to  tlie 
ordinances  and  means  of  grace  :  Gotothemar.dbuy.  Others 
iinderftand  the  words  ironically,  and  as  fpoken  by  way  fif 
derifion.  Go  to  them  that  fell,  if  you  know  where  to  find 
them,  and  either  buy  or  borrow  for  yonrfelves.  Learn 
thence,  That  it  is  the  grcateft  folly  in  the  world,  for  us 
to  have  oil  to  buy  when  we  flwJuld  have  oil  to' burn  :  to 
have  our  grace  tofeek  when  we  (hould  have  it  to  exert  and 
exerclfc.  ft  is  no  time  to  get  grace  when  the  bridegroom 
is  come,    and  the  day  of  grace  is  pad  and  over. 

10  And  while  they  went  to  buy,  the  bridegroom 
came  :  and  they  that  were  ready  went  in  with  liim 
to  the  marriage  :  and  the  door  was  fhut. 

Note  here,  i.  Chrift  will  come  at  the  great  day  to  his 
people  as  a  bridegroom,  and  to  the  wicked  as  a  judge. — 
7'hc  relation  now  begun  betwixt  Chrift  and  his  church  fhall 
then  be  publicly  folemnized.  2.  The  qualification  of  the 
perfons  who  fhall  enter  with  the  bridegroom  into  heaven  ; 
Suc/j  at  vjer  e  ready  'aient  in  with  him.  The  readinefs  is  two- 
fold, habitual  and  adlual :  habitual  readinefs  confifts  in  the 
ftate  of  the  perfons  (jullified  and  pardoned)  in  the  frame 
of  the  heart  (fanclified  and  renewed)  and  in  the  courfe  of 
life,  univerf.lly  and  perfeveringly  holy  and  righteous,  coi»- 
filts  our  adiial  preparation.  3.  The  doleful  condition  of 
Aich  as  were  unready  :  the  door  is  fiiut  againft  them  ;  the 
door  of  repentance,  the  door  of  hope,  the  door  of  falvation, 
all  fhut,  eternally  fliut,  and  by  him  that  flout teth  and  none  can 
open.  Learn  hence,  The  utter  impoffibility  of  ever  getting 
our  condition  altered  by  us,  when  the  day  of  grace  and  fal- 
vation is  over  with  us.  Wo  to  fuch  fouls,  who,  by  the 
folly  of  their  own  delays,  have  caufed  the  door  of  conver- 
•  fion  and  remilHon  to  be  everlaflingly  fliut  againft  their  o\yn 
fouls  ! 

1 1  Afterward  came  alfo  the  other  virgins,  faying. 
Lord,  Lord,  open  to  us.  12  But  he  anfweredand 
faid.  Verily  I  fay  unto  you,  I  know  you  not. 

Note  here,  The  virgins  petition,  and  the  bridegroom's 
reply.  The  petition.  Lord,  Lord,  open  to  us.  Learn  hence. 
That  how  negligent  loevermen  are  of  heaven  and  falvation 
liere,  there  are  none  but  will  defire  it  earneftly  and  impor- 
tunately hereafter  :  /f/tenuard;  that  is,  when  too  late. — 
//o/f  farther.  The  bridegroom's  reply, /^/jow  you  wo/;  that  is, 
I  own  and  approve  you  not ;  there  is  a  two  fold  knowledge 
th.it  Chrift  has;  a  knowledge  of  fimple  tuition,  and  a  know- 
ledge of  fpecidi  approbation  ;  the  former  knowledge  Chrift 
has  of  all  men,  the  latter  only  of  good  men.  Learn  hence, 
Th.it  it  will  be  a  dreadful  miferyfor  any  perfons,  but  efpe- 
cially  fur  fuch  as  have  been  eminent  profcff(;)r.',tobe  difown- 
ed  by  Chrift  at  his  coming,  to  hear  that  dreadful  word  from 
his  mouth,   P'erily  J  know  you  not . 

13  Watch  therefore,  for  ye  know  neither  the  day 
nor  the  hour  wherein  the  Son  of  man  coincth. 


Here  wchave  our  Loid's  application  of  the  foregoing  pa- 
rable, to  be  always  upon  our  waich,  continually  upon  riir 
guard  to  meet  the  bridcgroo'u  in  death  and  judgmtnt,  be- 
caule  we  know  not  the  time  of  his  coming  and  approach. 
/.f<v;-«  thence.  That  watchfulnefs  and  a  prepared  readinefs 
is  a  great  duty  that  liejupon  all  thofe  tl-.at  believe  ai.d  lo(k 
for  thrift's  coming  and  appearance.  Hsppy  fouls !  \slioarf 
found  in  apofture  of  readinefs  at  the  bridegroom's  approach, 
ftanding  with  lamps  trimmed,  hins  girded,  I'gi.ts  hunting} 
that  is,  improving  and  excrcifing  their  graces,  abounding 
in  all  the  fruits  of  the  Spirit,  and  in  all  the  fubftantial  virtues 
of  a  good  life  :  fuch  and  only  fuch  fliallhavean  entrance  a- 
bundaiuly  adminiftered  unto  them  in  the  everlafting  king- 
dom. 

14  For  the'kin^dan  ofheavtnis  as  a  man  travelling 
into  a  far  country,  who  called  his  own  fcrvants,  and 
delivered  unto  them  his  goods.  15  Anduntoonehe 
gave  five  talents  to  another  two,  and  to  another  one. 
to  every  man  according  to  his  feveral  ability  ;  and 
flraightway  took  his  journey. 

Obfervehere,  Theperfon  intruSing, Chrift ;  the  perfons 
intrufted,  i\\  chriftians;  the  talents  they  are  intrufted  with, 
goods  ;  that  is,  goods  of  previdence,  riches  and  honours  ; 
gifts  of  mind,  wifdom,  parts,  and  learning  ;  gifts  of  grace. 
All  thefe  goods  Chrift  difpenfes  varioufly  ;  more  to  lome, 
fewer  to  others,  but  with  expeftation  of  improvement  from 
all.  Learn,  I.  That  Chrift  is  the  Lord  of  the  univei  fe,  and 
owner  of  all  his  fervants' goods  and  talents.  2.  That  every 
talent  is  given  us  by  our  Lord  to  improve  and  employ  for 
our  Mafter's  ufe  and  fervice.  3.  That  it  pleafes  the 
Lord  to  difpenfe  his  gifts  varioufly  among  his  fervants,  to 
fome  he  commits  more,  toothers  fewer  talents.  4.  That  to 
this  Lord  of  ours  every  one  muft  be  accountable  and  refpon- 
fible  for  every  talent  committed  to  us,  and  intrufted  with 
us. 

16  Then  he  that  had  received  the  five  talents  went 
and  traded  with  the  fame,  and  made  them  other  five 
talents.  17  And  likewife  he  that  had  received  t^vo,  he 
alfo  gained  other  two.  18  But  he  that  had  received 
one,  went  and  digged  in  the  earth,  and  hid  his  lord's 
money. 

The  former  verfes  give  us  an  account  of  the  Lord's  dif- 
tribution  ;  thefe  acquaint  us  with  the  fervants  negotiation. 
Some  traded  with,  and  made  improvement  of  their  talents, 
others  traded  not  at  all  ;  yet  it  is  not  faid  they  did  embez- 
zle their  talent,  but  not  improve  it.  Learn,  It  is  not  fuffi- 
cient  to  juftify  us,  that  we  do  not  abule  our  talents  ;  it  is 
fault  enough  tohide  them,  and  not  improve  them  ;  tbefloth- 
ful  fervant  (lull  no  more  tfcapepunilbcient,than  the  wafte- 
ful  fervant. 

19  After  a  long  time  the  Lord  of  thofe  fervant? 
Cometh  and  reckoneth  with  them.  20  Andfohethat 
had  received  five  talents  came,  and  brought  other 
five  talents,  faying,  Lord,  thou  deliveredft  unto  mc 
five  talents  :  Behold,  I  have  gained  befidcs  them  five 
talents  more.   2 1  His  lord  faid  unto  him,  Well  done, 

N  tim 


^8 


St.    mat  T  H  E  W; 


Chap.   kxv. 


'fliou  good  and  faithful  fervant :  thou  haft  been  faith- 
ful over  afcw  things, I  will  make  thee  ruler,  over  many 
things:  enter  thou  into  the  joy  of  thy  lord.  22  He 
alfo  that  had  received  two  talents  came,  and  faid, 
Lord,  thou  dtliveredft  unto  me  two  talents  :  behold, 
I  have  gained  two  other  talents  befides  them.  23  His 
lord  faid  unto  him,  Well  done,  good  and  faithful 
iervant :  thou  haft  been  faithful  over  a  few  things,  I 
will  make*  thee  ruler  over  many  things  ;  enter  thou 
into  the  joy  of  thy  lord 


ed  fervan:,  as  well  as  the  unfaithful  and  unjuft fervant.  1. 
That  wicked,  and  (loihful  fervants,  to  excufe  tliemrelves, 
will  not  ftick  to  charffe  their  mifcar  riages  upon  God  hiinfelf: 
Thou  vjcrt  an  hard  man.  5.  That  noexcnfes  whaifocverlhall 
ferve  either  the  floiliful  or  unfaithful  fervant  at  the  bar  of 
Chrift. 

28  Take  therefore  the  talent  from  him,  aud^ivc  it 
unto  him  which  hath  ten  talents.  29  For  unto  every 
one  that  hath  fliall  be  given,  and  he  (hall  have  abuiT- 
dance  :   but  from  him  that  hath  not  (hall  be  taken  a- 


Notc  here;  i .  That  the  wifdoin  of  Goddifpenfeshis  gifts  way,  even  that  which  he  hath.      30  And  caft  ye  the 

nd  graces  varioufly,  as  fo  m.my  talents  to  his  fervants,  to  unprofitable  fervant  into  outer  darknefs ;   there  fhall 

be  employed  and  improved  for  his  own  glory,  and  his  church's  be  weeping  and  gnaftiing  of  teeth. 
That  all  fuch  fervants  as  have  received  any  ral 


•good.     2 

enrs,  iiiufl  look  to  reckon  and  account  for  iliem  ;  that  this 
account  nuilt  be  p.inkular,  perfonal,  exaft,  and  impartial. 
-;.  That  all  fuch  fervants  as  have  been  faithful  in  improving 
their  talents,  at  Chrill's  coming,  (hall  be  both  commended 
and  rewarded  alfo.  Well  dme,  good  and  faithful  fervant ,  en- 
ter thou  into  the  joy  of  thy  lord.  Where  obferve,  i .  The  Itate 
of  the  blelTed  is  aflate  of  joy.  2.  That'thc  joy  which  the 
blelTed  partake  of,  \%  the  jny  of  thsir  hrd ;     that  is,  the  joy 


Thefe  words  contain  the  fentence  denounced  by  Chrift 
upon  the  llothful  fervant :  his  puniflinient  is  firft  a  puniih- 
mentoflofs;  Take  ye  the  talent  from  him.  leirn  hence. 
That  not  improving  the  gifts  of  God  given  as  talents  to  u., 
provokes  God  to  cake  them  from  us,  as  well  asniifunproving. 
Erom  hivi  thai  hath  not  ;  that  is,  from  him  thatimproveth  not, 
Ji}all  be  takett  that  which  he  hath.  2.  Follows  thepuni/iimeht 
of  fenfe  ;    Cajl  him  into  outer  darknefs,  vjhtre  iivieeping  and 


joy  IS  too  great 
enter  into  that  ;    Enter  thou,  fee. 

E  \  Then  he  which  had  received  the  one  talent,  came 
and  faid.  Lord,  I  knew  thee  that  thou  art  an  hard 
man,  reaping  where  thou  haft  not  fown,  and  gather- 
in*^  where  thou  haft  not  ttrawed  :  25  And  I  was 
afraid,  and  went,  and  hid  thy  talent  in  the  earth  : 
lo,  there  thou  haft  that  is  thine.   26  His  lord  anfwcr- 


ing  forrow  and  delpairing  giief.  Thegnufhing  oftheirteeth 
fignifies  their  being  fiiM  of  rage  and  indignation  againftGod, 
againft  the  faints,  and  againfl  thenifelves. 

31  *![  When  the  Son  of  man  fhall  come  in  his  glo- 
ry, and  all  the  holy  angels  with  him,  thenfttall  befit 
upon  the  throne  of  his  glory.   32  And  before  him  ftiall 
be  gathered  all  nations:    and  he  fhall  fepanite  them 
ed  and  faid  unto  him.  Thou  wicked  and  ftothful  ferv-    one  from  another,  as  a  ft»epherd  divideth  his  ftieep 
ant,   thou  knoweft  that  I  reap  where  I  fowed  not,    from  the  goats :  33  And  he  ftiall  fet  the  Iheepon his 
and  oather  where   I   have  not   ftrawed :    27  Thou    right  hand,  but  the  goats  on  the  lelt. 


ou"hteft  therefore  to  have  put  my  money  to  the  ex 
changers,  and  then  at  my  coming  I   ftiould  have  re- 
ceived mine  ov/n  with  ufury. 

Ohferv:  here,  i .   That  he  that  had  received  but  one  talent, 
'is   called  to  an    account  as  well  as  he   that   received  five. 
Heaiht;:s  that  h.ive  but  one  talentj  naiiiely,  the  light  of  na- 
ture,   niuft  give  an  account  cf   thit  olie  talent,  as  well    as 
chriuians  that  h-ve  five  Will:  account  for  five.  2.  Thefloth- 


From  hence  to  the  end  of  the  chapter,  we  have  a  draught 
.•iivd  fcheine  of  tlie  general  judgment.  W  here  ohferve,  I'he 
perfon  judging,  the  Son  of  man  ;  the  perfons  judged, ^^oe^/aW 
bad;  the  onecalledy7jfC/>,  for  their  iunocencyandmeekneG; 
the  oiMer  goats,  fortheirunrulinefs  and  nntleannefs.  Alfo, 
The  maiintr  of  his  coming  to  judgment,  moft  auguft  and 
glorious  :  glorious  in  his.  perlbn,  glorious  in  his  attendance. 
Learn,    That  Chrift's   apptarance  at  the  great  day  to   tlie 


fnl  fervant's"  allegation;    Ih'.ev,  thee  tibe  a.fhardman,  and    judgingof  the  work!.  wiUbe  a  fplendid  and  a  glorious  nppear- 

"  -  Vincz:  He 'jjil!  cviie'Mth  po'dier  and  m great  ghry,m  regard 

of  the  dignity  of  his  perfon,  and  the  quality  of  his  office,  mJ 
the  greatnefs  of  his  work.  He  will  appear  as  a  king  intfie 
niidllofhis  noble5,to  takeofi  the  fcandal  and  ignominy  of  the 
crofs;  and,  as  a  recompence  for  liisabafenient  and  humilia- 
tion, toitrikeiljc  hearts  of  his  enemies  with  dread  and  fear, 
and  to  fill  the  fouls  of  his  people  with  joy  and  confidence. 
Let  us  therefore  propound  it  to  our  faith,  to  believe  it ;  to 
our  fear,  to  tremble  at  the  thoughts  of  it  ;  to-oup  hope  aod  ' 

wait,  look  and  long  for  it. 


Ivius  isfraid.  W  here  note,  his  prejudice  agaiuft  his  inafter, 
and  the  eficifl  of  that  prejudice,  f:c'.vas  ufraid  :  and  the  fruit 
of  his  fear,  he  lid  his  Ir.lent  in  the  eat'lh.  Hence  learn,  Tiiat 
niir.ers  entertain  in  theirminds  very  hard  and  unkind  thoughts 
of  God,  they  look  upon  him  as  an  hard  niafler,  rigorous  in 
his  commands,  aftd^diincult  to  be  plrnled.  ^.  Thatfuchhard 
thoughts  of  God  do  naturally  occafion  flavjili  fear,  which  is 
,-.  jrreat  hindrance  to  the  ifaithful  dli'thargc  of  our  duty  to 
God,  and  alfr  damps  our  .'cd  for  the  obfervanre  of  focial 
duties  to  each  oihsrv 


-1.  TV.e  m.i4cr's  reply  to  the  flothful    love,   that   we  mny  expect  and 
ftrvant's  allctration.wffich  coht.vus  an  exf.robration,  or  'up-  .Farther,  The  work  of  .this  judge  ;  he  Ihajl  i^iXgather  at  no- 
braiding  of  him  far  bis  ntoth'JiHd  ntgi;ge«ce  :•    Timv^ici'ed  '  tiom.     learn.  1  hat  dt  the  gt'neral  judgment,  nil  that  hav« 
Ti  aJfdlcr.'a:t.     j<rx^.  : .  Ti.e  i:c-nfi,llcrvaut  is  .t  wick-    lived  fliall  b«  f'UUP.i^ed  -o  the  o.-s  of  Cfa.ll ;  perlon.of  »U 


lefts.  J 


Chap.  xxv. 


St.     MATTHEW. 


59 


Ce^s,  of  all  nations,  of  all  conditions  :  Iiav  iiig  gathered  tliera 
together,  he  /lull  next  Icparatc  them  as  a  flieplicrd,  hislheep. 
Learn  ihence,  That  thoiicrh  there  be  a  mixture  and  confuli- 
o;t  of  the  godly  and  wicked  here,  yet  at  the  day  of  judgment 
there  will  be  a  fcpwation  made  betwixt  them,  and  they  Jhall 
never  come  together  more. 

34  Then  (hall  the  King  fay  unto  them  on  his  right 
hand,  Comcyeblefledof  my  Father  .[inherit  the  king- 
dom prepared  foryoii  before  the  foundation  of  the 
world. 

Here  follows  the  fentcnce  which  Chrift  will  pronounce 
upon  the  righteous  and  the  wicked  at  the  great  day  :  firft, 
the  fentence  of  alil'olution  upon  the  righteous,  then  the  fen- 
tence  of  condemnation  upon  the  wicked.  Learn,  That  at 
the  day  of  judgment  the  godly  ihall  be  a'.ifolved  before  the 
wicked  are  condemned.  Thereafons  arc,  becaufc  it  is  more 
delightful  to  God  to  reward  than  to  pnnilh,  to  lave  than  to 
deftroy  ;  becaiife  it  is  fuitabJe  to  ChriiVs  love  to  begin  with 
his  faints,  and  to  be  admired  by  them  :  alfo  to  puthis  faints 
out  of  fear  as  to  their  eternal  condition,  and  to  bring  them 
near  to  himfeif,  and  to  fet  them  upon  the  throne  with  him- 
felf,  as  alTeflbrsand  judges  of  the  wicked  world,  i  Cor.  vi. 
3.  KniTU  ye  not  that  the  faints  Jhall  judge  th  viorld?  Lallly, 
With  refpeft  to  the  wicked,  that  they  m.ny  be  the  more  af- 
fected with  their  lofs,  and  have  a  vexatious  and  tormenting 
lenfe  of  that  happinefs  which  they  have  refuled.  Cbferve 
next,  The  joyful  fentence  pronounced,  Come,  ye  bUfftd  of  my 
Father.  VVhcreno^f,  I.  The  joyful  compellation,  r^i/;_^(/. • 
which  term  is  oppofed  to  thefe  two  things  :  i .  To  the  world's 
judgment  of  theni,  which  accounts  them  vile  and  acciitfed. 
Here  is  an  abfolution  from  their  unjuft  cenfurcs.  2  To  the 
fentence  of  the  law,  which  pronounces  all  its  iranfgrelfors 
accHirfed,  Gal.  iii  13.  But,  fays  Chrill,  1  that  have  redeenv- 
ed  you  from  the  cnrie  of  the  law,  pronounce  youtleffed. 
But  \\\\y  blejjrd '.f  my  Father?  i.  To  point  out  the  fontal 
caufe  of  all  our  h.ippinefs,  the  love  of  the  Father,  this/rf- 
*paredthe  kingdom.  This  exjireflion  ftews  Ijow  the  divine 
perfons  glorify  one  another.  As  the  Spirit  glorifiesthe  Son, 
fo  the  Son  glorifies  the  Father,  and  refers  all  to  him. 
Therefore  Chrifl  fays  not.  Come,  my  redeemed  ones  ;  but, 
£orue,  ye  biffed  ones  .•  not,  Cinie,  you  that  'ojtre  redeemed  ky 
rnei  hat,Coine,yebl(  ffld  of  tny  Father  ;  ttis  his  good  pleafure 
to  give  yw  the  kingdom.  Learn  hence,  That  the  Lord  Jefus 
Chrift  at  his  fccond  coming,  will  adjudge  all  his  people  into 
*  ftate  of  glorious  and  cvcrlafling  happinefs,  which  his  Fa- 
ther has  prepared,  and  hiniielf  purchafed  for  them. 

35  For  I  was^an  hungred,  .ind  ye  gave  me  meat : 

was  thirfty,  and  yc  gave  me  drink  :   I  was  a  ftrang- 

^1,  and  yc  ^took  me  in  :      36  Naked,  and  ye  clothed 

jne  :    I  was  fick,  and  yc  vifited  me :     I  was  in  prifon, 

and  ye  came  unto  mc. 

Here  our  Saviour  fets  forth,  not  the  meritorious  caufe  of 
his  I'aints  happinefs,  but  the  infallible  figns  of  iuch  as 
Ihould  inherit  that  happinefs,  and  the  cha  rafter  of  the  perlons 
that  micht  expeftit.  Such  as  fed  him,  clothed  and  vifited 
him  in  his  members.  Where  n2/f.  i.  That  the  godly  hav- 
ing theirfins  forgottenin  this  world,  lorre  would  gather  that 
there  fhould  no  mention  be  made  of  them  in  the  day  of 
judgment.    For  they  obferve,that  Chrift  here  only  mentions 


the  good  works  of  his  faints ;  ye  fcdtr.t,  ye  olothcJn:e,  not  a 
word  of  their  f-iiling?.  Obfn've,  1.  That  they  are  not  ths 
duties  of  the  iirft,but  of  the  fecond  table,  which  here  Chrift 
mentions,  becaufe  the  works  of  charity  are  more  vfible  to 
the  world  than  works  of  piety.  Leamhenix,  1.  That  at 
the  great  day,  every  man's  fentence  fliali  be  pronounced  ^ac- 
cording to  his  works.  2.  That  works  of  charity  done  out  of 
love  to  Chrift,  fli.-»ll  be  particularly  obferved,  and  bountiful, 
ly  rewarded  by  Chrift  at  the  great  day.  The  queftion  then 
will  be,  not  only  how  have  you  heard,  prayed,  or  preached, 
but  whein  have  you  fed,  clothed,  and  vifited?  3.  That 
whatever  good  or  evil  is  done  to  the  poor  members  of 
Chrift,  Chrift  reckons  it  as  done  unto  himfeif ;  Jrjasan 
hangred,  andyegaveme  meat.  Chrift  pcrfonal  isnotth? 
object  of  our  pity  and  charity,  but  Chrift  myftical  is  expofed 
to  want  and  neceflity ;  he  feels  hunger  .ind  thirft  cold  and 
n.ikednefs  in  his  members,  and  is  refrelLed  r.nd  comforted 
in  their  refreJhments  and  comforts.  He  takes  it  as  a  cour- 
tefy,  who  might  demand  it  by  authority.  How  can  we  be 
clofe-handed  or  hard  hearted  to  the  necefiitous  chriftian?, 
did  we  fteadily  believe  that  in  adminiftering  to  them  we 
minifter  refrefhments  to  Chrift  himfeif,  who  parted  with 
the  glory  of  heaven,  yea  with  hi£  heart's  blood  forus? 

37  Then  fhall  the  righteous  anfwcr  him,  faying. 
Lord,  when  faw  we  thee  an  hungred  and  fed  thee  ? 
or  thirfty,  and  gave  ihte  drink?  38  When  faw  wc 
thee  a  ftranger,  and  took  thct  in  ?  or  naked,  and  clo- 
thed thet  ?  39  Or  when  faw  we  thee  fick,  or  in  pri- 
fon, and  came  unto  thee  ?  40  And  the  King  Ihall 
anfwer  and  fay  unto  them.  Verily  I  fay  unto  you, 
Inafmuch  as  ye  have  done  it  unto  one  of  the  leafl  of 
thefe  my  brethren,  ye  have  done  U  unto  me. 

Here  we  have  a  dialogue  or  interchangable  difcourfe  be- 
twixt Chrift  and  his  faithful  fervants  at  the  great  day. 
Where  ohferve,  Theirqueftion  and  his  reply.  I'heir  quef. 
tion.  Lord,  when  did  -,t)e  feed  thee,  chthe,  or  vifit  thee  ?  We 
ha^e  forgot  the  time,  though  fiich  is  thy  goodnels  to  re- 
member it.  Learn  thence.  That  Chrift  keeps  a  faithful  re. 
cord  of  all  ourafts  of  pious  charity,  wlien  we  have  forgot- 
ten them.  If  we  remember  to  do  good,  Chrift  will  be  lure 
to  remember  the  good  wchave  done  ;  ay,  and  reward  it  as 
well  as  remember  ir.  Again,  this  queftion  of  theirs  may 
proceed  from  admiration  and  wonder,  and  from  an  humble 
fenfe  of  their  own  nothingnefs,  and  from  the  grcatnc-fs  of 
Chrift's  condefcenfion,  in  takinp;  notice  of  fuch  mean  fer- 
vices,and  requiting  them  with  fuch  a  tranfcendant  rewsrcf. 
Learn  hence,  That  when  Chrift  comes  to  reward  h:3  chil- 
dren  ar.d  people,  they  will  wonder  and  be  aftoni/licd  at  the 
poverty  and  meannefs  of  their  o\\  n  fcrvices,  and  at  the 
tranfcendency  and  greatnefs  of  his  rewards*  Cbferve  next. 
Our  Lord's  reply,  Inafmuch  as  ye  did  it  to  the  Icajt  of  thtfc 
ni\  brethren,  ye  did  it  unto  me.  Where  no.V,  i.  The  title 
jnit  by  Jtftts  Chrift  upon  his  poc.reft  and  meaneft  members. 
My  brethren.  2.  The  reientment,  of  the  kindnefs  (hcwefi 
to  his  brethren,  asfhewn  to  himfeif  ;  Inafmueh  aiye  did  it 
to  them,  ye  have  don'  it  unto  me.  Learn  thence,  T  hnt  fuch 
is  the  endearing  intimacy  between  Chrift  and  his  numbers, 
that  whaifoever  i;  done  to  any  oneof  them,  is  efteeniedby 
him  as  done  unto  himfeif. 


Ni 


41  And 


too 


St.     M  a  T  T  It  E  W. 


Chap,  xxvi 


41  Then  fliill  hi  f.iy  alfo  unto  them  on  the  left 
hand,  Dt.'part  from  me,  yc  ciirfcl,  into  evorlaftin^ 
fire,  prcpiired  for  the  d;;vil  and  his  angels. 

Here  we  have  the  fentence  of  condemnation  denounced 
againrt  the  wicked.       Where  o^/rrvf.     i.     The  pofture  in 
which  they  were  found  ;   ///  Chrift's  left  hand.     This  doth 
not  fo  much  denote  the  ignominy  of  the  place  (thoii'^rh  pla- 
cing at  the  left  hand  is  lefs  honourabh)  as  the  impieiy  of 
their  choice,  they  took  up  with  left  hand  mercies,  the  mer- 
cies of  a  foot-llool,  wealth  and  riches,  digniiy  and  honour. 
As  for  the  good  things,  vjhich  are  at  God's  riqht  hand  for  ev- 
ermore, they  never  fought  after  thefe.     Verily  a  mau  may 
know  his  future  ftjte  by  his  prefent  choice      2      The  title 
jriven  to  wicked  men.  Ye  curfed.      Not  curfed  of  my  Father, 
becaufe  curling  is  God's  ftrange  work  ;   we  force  him  to  it, 
hedeligkrsnot  in  it.   3.    The  lenience  itf.-lf.     Where  wore, 
1.   The  p  inin»neiu  of  lofs,  Depj't  from  me.       Learn,  That 
it  is  the  hell  of  hll  to  the  damned,  that  they  m.ift  everUft- 
iugly  depart  from,  and  lofe  the  comfortable  frution  and  en- 
joyment of  God  in  Chrift  ;  it  is  to  be  deprived  of  an  infinite 
good.       Hell  is  a  deep  dungeon,   where  the  fun  fliine  ol 
God's  prefence  never  Cometh.  2.  The  punilhment  of  fenfe, 
Depart  into  ever lafting  fire.     Where  note.  Its  feverity,  it  is 
fire;  its  eternity, h\s  iverl-fiinfr fire,     i^rn  theme,  That 
there  are  everlalting  torments  in  hell  prepared  fpr  the  wick- 
ed; there  is  a  ftate  of  torment,  and  a  place  of  torment  pro- 
\Hded  by  God.     Ail  princes  have  not  only  their  palace,  but 
their  prifon.     God  has  the  palace  of  heaven,  for  the  en- 
ioymeiu  of  himfelf  and  his  friends;  and  the  prifon  of  hell 
for  punifliing  his  enemies.       The  nature  of  the  damned's 
inifery  is  fet  out  by  fire;  the  whole  man,  body  and  foul, 
fliall  be  tormented  in  it :   (i.)  The  body  in  all  its  members; 
their  eyes  with  affrighted  fpeftaeles,  the  dviland  his  angels, 
and  their  old  comp;inions  in  lin  ;    every  time  they  behold 
vhefc,  it  revives  their   guilt,  and  enrages   their  defpair. 
Their  ears  are  filled  with  yellings  and  howlings,  and  hide, 
•us  cries.   (2.)  The  foul  llia'.l  fufter  in  hell  by  refleding  up- 
on  its  own  choice,  by  remembering  time  finfuhy  wafted, 
fcafons  of  grace  fadly  flighted,  the  mercies  of  God  unwor- 
thily  abufed.       Lord  !   how  will  the  remembrance  of  pafh 
mcrclesaggravate  prefent  miferies!  A^&/e  farther,    i.  That 
Chrift  faith  not  of  the  punifliment.as  he  doth  of  theblefTing, 
that  it  was  prepared  from  the  beginning  of  the  world,  left 
it  flioulJ  be  thought  that  God  dcfigned  men's  punilhment 
before  they  finned,  2.  That  although  Chrift  faith.  Come, 
ye  hlejfidoftny  Father,  he  f?ith  not,  Gn,ye  curfed  cf  my  Fa- 
ther ;     becr.ule  God  is  the  author  and  procurer  of  men's 
happinefs,  but  man  only  is  the  author  of  his  own  mifery.   3, 
That  our  Saviour  fpeaks  of  this  eternal  mifery  by  fire,  as 
deligned  originally  not  for  man,  but  for  thedcvil  and  his  an- 
geh ;  but  iiiati,  by   giving  up  himfelf  to  the  power  and 
thraldom  of  fin  and  Satan,   an<i  working  himftlf  down  to 
the  infernal-  regions,    becomes  I'ke  unto  him   io  tormeiws, 
wiiom  hefo  much  refemblcd  in  manners  and  qualities. 

42     For  I  Av-as  an  hun'^rcd',  and  yc  gave  mc  no 

'  rteat ;    I  was  thirfty,  and  yc  gave  me  no  drink;   43 

I  was  a  Rran^cr,  and  ye  took  me  not  in :   naked,  and 

ye  clothed  me  not  :   fick,  and  in  prifon.  and  yc  vilit- 

ed  mc  not,   .4  i  Then  Qiall  they  allod.nrwcr  Iv.,  1.  i,-',-^ 


in  ',  Lord,  when  faw  we  thcean  hungered,  or  athirft, 
or'a  ttrm^er,  or  naked,  or  fick,  or  jn  prifon,  and  did 
not  minifler  unto  thee  ?  45  Then  (hall  he  anfwer 
them,  faying.  Verily  I  fay  unto  you.  Inafmuch  asyo 
did  It  not  to  oa^  of  the  lead  of  tljcfe,yc  did  it  not  to 
mc. 


Ohfcrve  here,  i .   How  Chrift  lays  the  charge  ol  the  wick- 
ed's danuatio:!  upo  i  themfelves  alone,  Tc  guv:  mc  «3  meot, 
ye  took  me  n.t  in;    man,  and  man  alone,  is  the  caufe  of  his 
own  deftrut^ion  and  damnation.   2.   The  kind  of  fin  charg- 
ed on  the  wicked  at  the  great  day.     Confider  it  firft  in  gen- 
craJ,  it  is  a  fin  of  omiflion.     Whence  learn.   That  fins  ot  o- 
milTion  are  certainly  damning,  as  well  as  fins  of  commifhon. 
Confider  it  2.   In  particuhr,  it  is  a  fin  of  unmercitu  nefs,  or 
want  of  love  to  Chrift  and  his  members.       Learn  thence. 
That  one  reigning  fi.i,  one  prevailing  corruption,  is  enough 
to  damn  a  perfo  1,  b;.aule  it  depr'ves  a  m.in  of  the  grace   of 
the   gofpel,  and  excludes  him  from  all  the  benefit  of  the  pro- 
mifes.     Note,  laftly,  If  fuch    as  do  not  give  to  Chrift  in  his 
members,  Ihall  b?  miferabie  at  the  great  d.iy,  what  will  the 
condition   of  them  be,  that  take  from  them,  whoftrip  and 
ftarve  them,  who  perfecute   and  hate  them,  who  imprifon 
or  banifti  them  ?    If  the  uncharitable  fliall  fcarcely  be  fayed, 
yea  iliall  certainly  be  damned  ;    where  Ihall  the  unmercifiJ 
and  cruel  appear ! 

46  And  thefe  fliall  go  away  into  everlafting  puB* 
ifhment:  but  the  righteous  into  life  eternal. 

Ohferve  here,  I.  That  though  the  righteous  are  firft  judg. 
ed,  yet  the  fentence  is  firft  executed  on  the  wicked.  Thefe 
fhali  eo  into  cverl  fiing piinifi.'ment .  2 .That  mens  ftates  and  coB 
ditions  in  another  world  will  be  different,  as  their  ways  and 
doing<i  have  been  in  this  world.  5.  That  everlafting  life 
fhall  be  the  portion  of  the  godly,  and  everlafting  punilhment 
the  portion  ot  the  wicked.  God  grant  that  the  horror*  of 
eternal  darknefs,  and  the  difmal  thoughts  of  a  miferabie  e- 
ternity,  may  cfFeftually  difcourage  every  one  of  us  from  a* 
wicked  and  impenitent  courfe  of  life  !  For  ivho  can  dwell 
wit h devour hig  fire'  Who  can  dwell  witheverlafiing burningsS 

CHAP.      XXVI. 

AND  it  came  to  pafs,  when  Jefus  had  finilhedall 
thefe  fayin^s,  he  faid  unto  his  difciples,  2  Ye 
know  that  after  two  days  is  t/ie/^ajl  of  the  paflbver, 
and  the  Son  of  man  is  betrayed  to  be  crucified.  3 
Then  alTcmbled  together  the  chief  pnefts,  and  the 
fcribes,  and  the  elders  of  the  people,  unto  the  palace 
of  the  high  priefl,  who  was  called  Caiaphas.  4  And 
confulted  that  they  mi^ht  take  Jcfus  by  fubtilty,  and 
kiM-Am.  5  But  they  faid.  Not  on  the  fcaft-day,  left 
there  be  an  uproar  among  the  people. 

J:everal  th'.ngs  rtreh^re  oh/ervahle  ;  a?,  t.  Theperfous 
cnnfpiring3g.unft  our  bltlTtd  Redeemer's  life,  namely,  the 
ch'ffpr'iejft;  andf.ribes  anJeldtrs,  that  is,  the  whole  funhe-' 
drim,  or  gp"er  1  (outicil  of  the  Jewilh  church  :  1  hefc  lay 
their  malicious  ht-.ids  together,  to  contrive  the  drftruction 
'of  the  jnfwcenr  Jefus.  Here  w.ts  a  general  ccunril  cf  thfm, 
'r,-nr,!l:i"!  of  prieits,  doctors,  and  elders,  with  the  hi.'^h  prief*, 

their 


Chap. 


XXVI. 


St.     M  a  T  T  H  E  W. 


toi 


their  prtfidenr,  yet  erring  in  a  point  of  do(flrine  concerning 
t'le  Medtah,  not,  not  believing  Jelu.  tube  the  Sdn  of  God, 
notwithftanding  all  the  convincing  mirjcl  s  which  he  h..d 
wrought  before  them.  2.  The  manner  ot  tliis  confpiracy 
againft  our  Saviour's  life  ;  it  was  clandelline,  fecret,  and 
fubtile  :  They  confulted  ho'JJ  they  mght  take  hhn  by  fubtilty 
and  kill  him.  Learn  hence,  Thu  Satan  makes  ufe  of  the 
fubtiliy  of  crafty  men,  and  abufeih  their  parts  as  well  as 
their  power,  for  his  own  purpofes.  Satan  never  fends  i' 
fool  on  his  errand.  Chferve,  3.  The  time  when  his  con- 
fpiracy was  managed;  at  ihetimeofthepafpivir.  Indeed 
at  the  firft  the  chief  priefts  <lid  not  incline  to  that  time, 
ftaririg  a  tumult  and  uproar  anting  the  piopk  ;  but  Judas 
prefeniing  them  with  a  fair  opportunity  to  apprehend  him, 
ihey  changed  their  purpofe  ;  and  accordingly, at  the  feaft  of 
the  palTover  our  Saviour  fuffered.  T.iis  was  not  without  a 
niyllery,  that  Chrill,  the  true  Lamb  of  God,  whom  the 
pafchal  lamb  typified  and  reprefented,  fliould  be  offered  up 
at  theftajl  0/  the  t^affhver  :  Signifying  thereby,  that  he  was 
the  true  pafchal  lamb,  and  that  the  legal  fliadow  ought  to 
ceafe  in  the  exhibition  of  him.  Learn  hence,  That  not  only 
the  death  of  Chrift  in  general,  but  all  the  circumftances  re. 
lating  to  it,  were  fore-ordained  by  Gcd  himfelf  ;  as  the 
place  where,  at  Jerufalein  ;  the  time  when,  at  the  feajl  of 
the  pajpjver  ;  that  time  did  God  devife  beft  for  this  Lamb 
to  be  af^crifice. 

6  5  Now  when  Jefus  was  in  Bethany,  in  the  houfe 
6f  Simon  the  leper,  there  came  unto  him  a  woman 
having  an  alabafter  box  of  very  precious  ointment, 
and  poured  it  on  his  head  as  he  Cat  at  meat. 

Th  s  woman,  St.  John  fays,  was  Mary,  the  filler  of  La- 
larus,  who  to  (hew  her  love  to  Chrift,  and  put  honour 
upon  him,  took  a  precious  box  of  ointment,  and  poured  it 
upon  our  Saviour's  head,  according  to  the  cuftomof  the 
eaftern  countries,  who  uled  fo  to  do  at  their  fealts  and  ban- 
^uets  ;  to  which  David  alludes,  Pfal.  xxiii.  5.  Learn 
hence,  1.  That  where  true  love  to  Chrift  prevails  in  the 
heart,  nothing  is  adjudged  too  dear  for  Chrift.  This  box 
of  vintment  murmuring  Jiidas  valued  at  three  hundred 
pence:  which,  reckoning  the  Roman  penny  at  f»ven  pence 
half- penny,  makes  of  our  money  nine  pounds  feven  fhdlings 
and  lixpence.  Love  {•Kt  fee)  fpaies  for  no  coft,  but  where 
«he  elleein  of  Chrift  is  high,  the  affec'tion  will  be  ftrong.  2. 
That  where  ftroag  love  prevails  towards  Jefus  Chrift,  it 
fuffers  not  itfelf  to  be  out-  hined  by  any  examples.  The 
weakeft  woman  that  ftrongK  loved  Jefus  Chrift,  will  pioufly 
ftrive  with  the  greateft  apoftle  to  exprefs  the  fervour  of  her 
love  unto  him.  I  tlo  not  find  any  of  the  apoftles  at  fo  much 
coft  to  put  honour  upon  Chrift,  as  this  poor  woman  was  at. 
Love  knows  no  bounds,  no  meafures. 

8  But  when  his  difciples  faw  it,  they  had  indigna- 
tion, faymg.  To  what  purpofe  is  this  waflc  ?  9  For 
this  ointment  might  have  been  ioid  for  much,  and 
nivcn  to  the  poor. 

That  is,  when  Judas,  and  fome  othfr  difciples  whom  h.". 
had  influenced,  faw  this  acl'on,  they  murmurtd  ;  p.irti- 
cuhily,  Judas  blamed  this  h  ly  ^  onian  for  nee.llefb  prod- 
gality,  and  did  taci;ly  rcfl.-cT:  upon  Chrift  himfelt,  for  fiif- 
fering  th..t   wafteful   expence.     O  !   hov    dc'th^  covetous 


heart  think  every  thing  too  good  for  Chrift  ;  He  that  fees 
a  pious  aftioii  well  done,  and  feeks  to  undervalue  it,  (hews 
himfcl!  poiffired  '.vi:h  a  Ipirit  of  envy,  Judas's  invidious  fpi- 
nt  ill  ikcs  him  ccnfure  an  action  which  Chrift  highly  appro- 
ved. L'-arn  thence,  That  men  who  know  not  our  hearts, 
may,  through  ignorance  or  prejudice, cnfure  and  condemn 
thofe  aftion'  wliiih  God  doth  coinnii^nd,  and  will  gratiyuny 
rc'vard.  Happy  for  this  poor  woman,  that  Ihe  h..d  a  more 
nglitfous  judge  lopaf-fentence  upon  her  aftion  than  wicktd 
Judas ! 

10  When  Jefus  underflood  it,  he  faid  unto  thcmJ 
Why  trouble  ye  the  woman  ?  For  flic  hath  wrought  a 
good  work  upon  me.  1 1  For  ye  have  the  poor  always 
with  you,  but  me  ye  have  not  always.  12  For  in 
that  {h^  hath  poured  this  ointment  on  my  body,  fhc 
did  it  fprmy  burial. 

Chferve  here.  How  readily  our  Lord  vindicates  this  good 
woman  ;  She  fays  nothing  for  lierfelf,  nor  need  (lie,  hav- 
ing fuchan  advocate,  i,  Chrift  rebukes  Judas,  lyky  trouble 
ye  the  'jjonicm  .•>  PI  sinly  intim  ting, that  it  i;  no  fm:!ll  trouble 
to  a  gracious  (p  rit,  to  find  iheir  good  work  milinterpreted 
and  mifreprefented  :  Next,  he  defends  the  adlion,  calling 
it  a  good  work,  becaufe  done  out  of  a  principle  of  love  to 
Chrilt  ;  Jbe  hath  'jjrutght  a  good  vjork  upon  me  :  And  laftly. 
He  gives  the  reafon  of  her  action,  fl)e  did  it  for  my  burial. 
As  kings  and  great  perfons  were  wont  in  ihofe  eaftern 
countries,  a:  their  funerals,  to  be  embalmed  with  odours 
and  fwect  perfumes  ;  fo,  fays  our  Saviour,  this  woman,  to 
d^clire  her  faith  in  me  as  her  King  and  Lord,  doth  with 
this  bos  of  ointment,  as  it  were  befo(  ehand,  embalm  my 
body  tor  its  burial.  True  faith  puts  honour  upon  a  cruci- 
fied, as  well  as  a  glorified  Saviour,  The  holy  woman  ac 
counts  ChriC:  worthy  of  all  honour  in  his  death,  believing 
it  would  be  a  fweet  fmelling  facrifice  unto  God,  and  the 
favour  of  life  unto  his  people,  Note  farther,  From  thefe 
words.  But  me  ye  huve  not  al~diayi,  the  dodlrine  of  tranfub- 
ftantiation  is  overthrown  ;  For  if  Chrilt  be  as  to  foul, 
body  and  divinity,  perpetually  prefent  in  the  hoft  amongft 
thole  of  the  church  of  flome,  then  have  they  Chrift  always 
with  them  :  Contrary  to  what  our  '>aviour  here  declares  j 
though  his  poor  members  would  be  always  prefent  with  them, 
yet  he  biintelf  ihould  not  be  fo  :  The  poor  ye  have  alwayj, 
but  me  yt  hive  not  always, 

i!^  Verily  I  fay  unto  you,  Whercfocver  this  gofpel 
fiiall  be  preached  in  the  world,  there  fliall  alfo  this, 
that  this  woman  hath  done,  be  told  for  a  memorial 
of  l>er. 

Our  Saviour  having  defended  this  holy  woman  from  tfie 
calumny  of  Judasin  the  foregoing  verles.  in  thi;  he  dednres, 
that  Hie  (hoiild  be  rcivardtd  with  an  hoivmrable  memorial  ia- 
all  ages  of  the  church  ;  Whert/oeTer  the  gofpil  is  preached, 
ti>iijkiill  be  rpoken  of  her.  O  what  care  doth  Chlrft  takte  to 
have  the  good  deeds  of  his  childr-n  nwt  buried  in  the  duft 
with  them,  but  be  had  in  ev^  rlu/lingrcrnemhrance  J  Thofrgh 
(in  caulcs  men  to  rot  above  ground,  to  ftink  alive  ;  ami- 
when  ihoy  are  dead,  leaves  an  inglorious  memory  upr>n 
thp'r  graves,  yet  will  the  aclions  of  the  juft  fniell  f-Aeet,  and 
bUflbin  in  the  duft.     Learn  hence,  That  we  may  lawlably 

prif- 


ioi 


Sr.     MATTHEW. 


Chap  xxvi. 


profecutc  that  which  will  procure   as  a  good  name,    aud 
Iprend  oiir  repuratinn  to  future  3gis. 

.  14  5  Then  one  of  ihc  twelve,  called  Judas  Ilca- 
liot,  went  unto  the  chief  piiefts.  1,5  And  Hn'idwU) 
them,  What  will  ye  give  me,  and  I  will  deliver  him 
unto  you  ?  And  they  covenanted  with  him  for  thirty 
pieces  of  fi Ivor,  26  And  from  that  time  he  fought 
opportunity  to  betray  him. 

Not!  here,  i.  The  perfon  betraying  our  blefied  Re- 
cfccmer,  Judas  :  Judas,  a  profcflor ;  Judas,  a  preacher  : 
Judas,  an  apollJe,  anJ  we  if  the  tiuelve  wlioin  Chritt  had 
chofcn  out  ct' all  the  world  to  be  hisdearell  friends,  and  his 
own  family  anJ  houlholJ.  Shall  we  wonder  to  ri'id  friends 
imfricndly  and  uufaithful  towards  us,  when  our  Saviour 
h.id  a  traitor  in  his  own  houie  ?  2.  The  heinoufnefs  of 
his  i\\\  in  betraying  Chrirt  :  He  betrayed  Chrilt  Jefus,  a 
man  ;  Chrill  Jefus  his  mafler  ;  Chrift  Jefus  his  njnker  :  the 
firll  was  murder,  the  fecond  trcnfon.  learn  thence,  that 
it  is  no  flrange  or  uncommon  thing,  for  the  vilefl  of  iins, 
and  moft  horrid  impieties,  to  be  ac^ed  by  fuch  perfons  as 
:nake  the  mod  eminent  profelfion  of  holinels  and  religion.  3. 
What  was  the  fnioccafioningaUd  leading  Jndas  to  the  com- 
mitting of  this  horrid  tin  ;  it  w.ns  covetoufnefs.  1  do  not 
iind  that  Judas  had  any  particular  malice  againft  Chrift's 
perfon,  but  a  bafe  and  unworthy  fpirit  of  covetoufnefs 
pofTed'ed  him  ;  this  made  him  I'ell  his  mafter.  Covetonfnels 
is  the  root-liu,  an  inordinate  defire  and  love  of  riches,  an 
eager  and  unfatiable  thiril  after  the  world,  is  the  parent 
of  the  moft  monftrons  and  unnatural  fins  :  Therefore  re- 
member we  our  Saviour's  caution  Luke  xii.  15.  Take  hreJ 
tindbe-.uareofcaveioufnefs;  he  doubles  the  caution,  to  (hew 
us  both  the  great  danger  of  the  fin,  and  the  care  we  ought 
to  take  to  prelerve  ourlelves  from  it.  4.  How  fmall  a  I'um 
tempted  the  covetous  mind  of  Judas  to  betray  his  mafter, 
ih'irty  pieces  ofjiher  ;  which  amounted  but  to  three  pound 
fifteen  (hillings  of  our  money.  This  was  the  price  of  a  flave 
or  common  fervant,  Exod.  xxi.  As  Chriit  took  upon  him 
the  form  of  a  fervant,  fo  his  life  was  valued  at  the  rate  of 
an  ordinary  fervant's  life.  It  may  fecm  a  wonder,  that 
the  high  priefts  fhould  offer  no  more  for  the  life  of  our 
Saviour,  and  that  Judas  ihould  accept  fo  little  :  feeing  that 
his  covetoufnefs  was  fo  great,  and  their  rage  fo  grievous, 
how  comes  it  topafsthat  he  demands  fo  little,  and  that  they 
olter  no  more  ?  Had  the  reward  been  proportioned  to  the 
greatnefs  of  their  malice,  it  had  been  thirty  thoufand  rather 
than  thirty  pieces  of  filver.  liur  the  fcripture  mult  be  ful- 
filled ;  accordingly  the  wifdom  of  God  over-ruled  this  mat- 
ter, for  fulfilling  that  prophecy,  Zech.  xi.  12.  Theyvjeigh- 
cd  f'jr  rny  price  thirty  pieces  of  filver.  Let  not  any  chriflian 
be  comrerned  that  he  is  defpiied  and  undervalued  ;  he  can 
, never  meet  with  l"b  great  a  reproacli,  fo  low  an  abafement 
for  Chrift,  as  Chrill  underwent  for  him.  Dbferve  laftly, 
Jndai's  folly,  as  well  as  treachery  ;  he  that  might  have  de- 
fir.andeJ  what  he  plealed  for  this  purchafe,  h-.-  fays  unto  the 
chief  prie[}s.  What  u-iU ye  give  me  P  As  if  he  had  faid,  "  I 
am  relolved  to  fell  him  at  any  rate,  give  me  what  you  will 
for  him."  Nay,  farther  Judas  coveii.inted,  and  they  pro- 
miled,  but  whether  it  wasnow  paid,  appeareiii  not.  Learn, 
That  fuch  a  perfon  as  has  a  vile  and  bafe  eftcem  of  Jefus 


Chrift,  will  part  with  him  upon  any  terms.  The  bareex- 
peftation  of  a  few  (heiccls  of  (ilver,  will  make  fucii  a  one 
willing  to  part  with  the  pearl  of  great  price.  Wonder  not 
then  to  fee  feme  perlbnj  felling  their  country,  their  friends, 
their  God,  and  ttteir  religion,  for  money.  Judas  4id  fo 
before  them. 

17  5  Now  the  firfl  riay  of  thc^f^  of  unleavened 
bread,  the  difciples  came  to  Jefus,  faying  unto  him. 
Where  wilt  thou  that  wc  prepare  for  thee  to  eat  the 
palTover  ?  18  And  he  laid.  Go  unto  the  city  to  fuch 
a  man,  and  fay  unto  him,  The  Mailer  faith,  My 
time  is  at  hand  ;  I  will  keep  the  palfover  at  thy 
houfe  with  my  difciples.  19  And  the  difciples  did 
as  Jefus  had  appcj.^'^ted  them,,  and  they  made  ready 
the  pallbver. 

The  time  for  the  ceUbration  of  the  pafTover  being  now 
at  hand,  ChrUl  fends  two  of  hisdilci(>les  tojerufalero,  topre- 
pare  things  necedary,  in  order  thereunto  :  Accordingly, 
they  enter  the  city,  and  find  the  mafter  of  an  houfe,  whofe 
heart  Chrift  by  his  divine  power,  had  fo  inclined,  that  he 
willingly  accommodated  them  upon  this  occafion.  Our 
blelFed  Saviour  had  not  a  lamb  of  his  own,  and  poflibly  no 
money  in  his  purl'e  to  buy  one,  but  he  finds  as  exceHent  ac- 
coinniodation  in  this  poor  man's  houfe,  as  if  he  had  dwelt 
in  Ahab's  ivory  palace,  and  had  had  the  proviPons  of  Solo- 
mon's table.  Learn  hence.  That  Chrift  has  fuch  an  in- 
fluence upon,  and  command  over  the  fpirits  of  men,  that  he 
can  incline  them  to  do  what  fervice  foever  heplealeth.for 
him.  When  Ciirift  has  a  paflbver  to  celebrate,  he  wi'l pre- 
pare an  houfe,  and  difpofe  ihe  heart  to  a  free  reception  of 
himfelf.  2.  That  Chrift  being  under  the  law,  ohferves  and 
keeps  the  law  of  the  pafTover.  Thus  he  fulfilled  all 
righteoufnefs ;  and  although  the  ceremonial  law  was  to  re- 
ceive its  abolifliment  in  the  death  of  Chrift,  yet  all  the  time 
of  his  life  he  punftually  obferves  it. 

20  Now  when  the  even  was  come,  he  fat  dowfi 
with  the  twelve. 

jVote  here.  The  impudent  forehead  of  tliis  bold  traitor 
Judas,  who  prefumed.  a  foon  as  he  had  fold  his  mafter,  to  fit 
down  at  the  table  with  him,  and  partake  with  the  other  dif- 
ciples of  the  folemn  ordnance  of  the  pafTover  :  Had  the 
prcfence  of  Judas  polluted  the  ordinance  to  any  befide  him- 
felf, doubilefs  our  Saviour  would  never  have  permitted 
this  bold  intrufion.  /£?<?»«  hence,  i.  That  nothing  is  more 
ordinary,  than  for  unholv  perfons  prefun)ptuoufty  to  rufli  ia 
upon  the  folemn  ordinances  of  God,  which  they  have  no 
right,  whitft  fuch,  to  partake  of.  2.  That  the  prefence  of 
fuch  perfons  pollutes  the  ordinances  only  to  themfclves  ; 
holy  perfons  a;  e  not  polluted  by  the  fins  of  fuch  ;  lor  to  ths 
pure  all  things  are  pure. 

21  And  as  they  did  eat,  he  faid,  Verily  I  fay  unto 
you,  that  one  of  you  fhall  betray  me. 

What  an  aftonifliing  word  was  this  !  "  One  of  you  my 
difciples  fliall  betray  nie."  Can  any  church  on  earth  expert 
purity  in  all  its  members,  when  Chrift's  own  family  of  tw  el  vff 
had  a  traitor  and  devil  in  it  ?    Yet  ibciigh  it  was  very  fad 

to 


Chap,   xxvji 


St.     MATTHEW. 


4»3 


to  hear  thai  one  Aiould  betray  him,  it  was  matter  of  joy 
that  it  was  but  one  ;  one  hypocrite  in  a  congregation  is  too 
much,  but  there  is  a  caufe  of  rejoicing  if  there  be  no  more. 
But  why  did  not  Chrill  name  Judas,  and  fay,  "  Thou  art 
he  that  Ihall  betray  me  ?"  Doubtlefs  to  drasv  him  to  re- 
pentance, and  to  prevent  giving  Judas  any  provocnioii. 
Lord,  how  f.ul  is  it  for  fnch  as  pretend  friendship  to  Chrift, 
and  call  thenil'elvesof  his  lamily  and  acqu.iintance,  who  eut 
oj  his  br^ail,  and y it  lift  u»  th"  heel  again  jf  him  .' 

22  And  they  were  exceeding  Ibrrowful,  and  bc- 
pan  every    one  of  them  to  fay  unto  him,   Lord,  is 

it  I? 

Nnte  here,  i.  The  difciples  forrow,  and  next  the  efFeft 
of  that  forrow.  Their  forrow  was  (as  well  it  might^  ex- 
ceeding great.  Well  might  innocent  difciples  be  over- 
whelmed with  forrow,  to  hear  that  their  Mafter 
fliould  die  ;  that  he  fnoiild  die  by  treafon  ;  that  the  traitor 
/liould  be  one  of  themfelves.  But  though  their  forrow  was 
great,  yet  was  the  eifea  of  their  forrow  very  good  ;  it 
wrought  in  them  a  holv  fufpicion  of  thetwfelves,  and  caufed 
everv  one  lo  fearch  himfelf,  and  fay,  Majier,  is  it  I  ? 
Thence  learn.  That  it  is  pofliblc  for  fuchJecret  wickcdnefs 
to  lurkin  our  hearts  as  we  never  fufpeded,  which  time  and 
tcifiptatioa  i^iay  draw  forth  in  fuch  a  manner  as  we  cor.Id 
not  believe  ;  and  therefore  it  is  both  wile  and  holy  to  iuf- 
peft  ourfelves,  and  be  often  faying,  Lord,  is  it  /  .'  There 
is  no  better  jj.-efervative  from  fin,  than  to  be  jealous  over 
ourfelves  witha  godly  jealoufy.  A'c-f^,  farther,  That 
thougli  tlie  difciples  fear  and  forrow  made  them  jealous  and 
fufpicious,  ytt  was  it  of  themfelves,  not  of  one  another, 
uayj  not  of  Judas  himfelf:  Everyone  faid,  Mafter  Is  it  I 
Kot,  Muficr,  Is  it  Judas  'f  Learn  hence,  That  true  linceri- 
IV  and  chriftian  chanty  will  make  us  more  fufpicious  of  our- 
felves than  of  any  other  pcrfon  whatfoever ;  it  always  hopes 
the  bed  of  others,  and  fears  the  worft  concerning  ourfelves. 

23  And  he  atifwercd  and  faid,  He  thatdippeth 
^•5  hand  v^ith  me  in  the  difh,  the  fame  Ihall  betray 
me.  24  The  Son  of  man  goo  th,  as  it  is  written  of 
him  :  but  wo  unto  that  man  by  whom  the  Son  of 
man  is  betrayed  :  it  had  been  good  for  that  man  if  he 
had  not  been  born.  25  Then  Judas,  which  be- 
trayed him,  aiifwered  and  faid,   Mafter,   Is  it  I?  He 

aid  unto  him,  Thou  hafl  faid. 
Here  our  Saviour  acijuaints  hi-i  difciples  v. ho  it  v^.is  that 
had  defigned  his  death,  even  he  that  dipped  with  h:m  in 
the  difh,  or  he  to  whom  he  gave  the  fop.  Ohferve,  The 
traitor  wtiom  Chrift  loved,  he  has  the  fop  given  to  him  ;  the 
other  difciples,  whom  Chriftloved  better,  had  no  fuch  par- 
ticular boon.  Outward  good  things  are  not  alwnys  given  to 
the  children  of  men  in  love,  but  are  fometimes  beflowcd  in 
difpleafure  ;  there  is  no  meafuring  of  ChriiVs  affeifiiou  by 
temporal  ■.  blcflings,  no  concluding  eitiier  love  or  hatred  by 
tliefe  things.  Farther,  How  Judas  could  fit  flill:  and  hear 
ths  threats  of  judgment  denounced  againft  himfelf  without 
concer  1  ;  he  hears  Chrift  fay,  Wn  to  the  man  hy  -whom  the 
Son  of  man  is  betrayedjani]  is  no  more  blanked  than  innocence 
itfelf  :  refolved  fmners  run  on  defperately  in  their  wicked 
courfes,  and  with  open  eyes  fee  and  meet  their  own  ilcflruc- 

.  tion  are  neither  difmayed   at  it,    nor   concerned  about  it. 

•Iv'ote,  That- this  lliainelefs  man  had  tuc  impudence  to  fay  to 


Chrift,  MaJ^er,  Lit  IP  Our  Saviour  gives  him  a  dh-oft 
aSirmatiou,  Thou  hrt/f  /(lid.  Dirf  Judas,  think  ye,  blufli, 
and  cill  down  his  guilty  eyes,  and  let  fall  his  drooping  head 
at  fo  galling  an  intimation  ?  Nothing  lefs.  Lord,  how 
does  obduracy  in  fin  fteel  the  brow,  and  awke  it  incapable 
of  all  relenting  imprelRons  ?  Laftlv,  How  Chrift  prefers 
nonentity  before  damnation  :  //  had  been  better  for  that  man 
if  he  had  never  hten  born.  A  temporal  niiferable  being  is  ncc 
worfe  than  no  being,  but  .in  eternal  inifcrable  being  is 
worfe  than  lio  being  at  all ;  eternal  mifcry  is  much  worfe 
than  non-entity.  It  had  been  better  for  Judas  if  he  had  ntvtr 
been  horn,  than  to  commit  fuch  a  fin,  and  lie  under  fuch  wrath, 
and  that  everlafting.  O  better  to  have  no  being,  than  net 
to  have  a  being  in  Chrift  •, — for,  through  him  alone  we 
can  only  obtain  falvation. 

26  f  And  as  they  were  eating,  Jefus  took  bread, 
and  bleffed  it,  and  brake  h,  and  gave  it  to  the  dif- 
ciples, and  faid,  Take,  cat  :  this  is  my  body.  27 
And  he  took  the  cup,  and  gave  thanks,  .ind  gave  tt 
to  them,  faying,  Drink  ye  all  of  it;  28  For  this  is 
my  blood  of  tiie  new  teftament  which  is  fhed  for 
many  for  the  remilfion  of  fins.  29  But  I  fay  unto 
you,  I  will  not  drink  henceforth  of  this  fruit  of  the 
vine,  until  that  day  when  I  drink  it  new  with  }'ou  in 
my  Father's  kingdom.  30  And  when  they  hatl 
fung  an  hymn,  they  went  out  into  the  mount  of 
Olives. 

Immediately  after  the   celebration    of  the  pafTover ,   fol- 
lows the  inftitution  of  the  Lord's  fuppcr.     In  which  ohferve, 
I.   The  author   of  this  new    facramcnt,   "Jefus  ionk  irend. 
Note  thence,  That  to   inftitute  a  facrament  is  the  fole  pre- 
rogative of  Chrift  :   it  is  ihe  church's  duty  to  celebrate  the 
facraments,  but  flie  has  power  to  make  none — this  belongs 
only  to  Chriit.     2.   The  time  of  the  inltitution,  the  nigh: 
before   his  pafiion  :  The  night   before  he  was  betray ed_   &.c. 
Thence   learn,  That  it  is  very  neceffary,    when  fufi'erings 
are  approaching,   to  have  recourfe  to  the  table  of  the  Lord, 
which  affords  both  an  antidote  againft  fear,  auJ  is  a  reflora- 
tive  to  faith.     r<.   The  facramer.tal    elements,    bread  and 
wine;  ireai  reprefenting  his  body,  and  ui/Hf  his  blood,  j^. 
The  minifterial  adions,  ihe   breaking   of  the  bread,  and  ths 
bUffi/ig  of  ihecup.     As    to  the  bread,  Jtfus  took  it ;  that  is, 
fet  it  apart  from  common  ufe,  and  leperated  it  for  holy  ends 
and  purpofes.     He  bleffed  tt  :  thr.t  is,  prayed  for  a  blelfing 
upon  it  :     and  brake  it,  thereby    fiiadowing  forth  his  body 
broken  upon  the  crofs  :   End  he  geve  it  to  his  difdp'.es,  f'ayi.tg, 
"  This  broken  bread  fignifies  my  body  fuddenly  to  be  brok- 
en upon   thp    crofs  for  your  redemption  and  iaivation,  Z)o 
this  in  rememliKance  of  me,   and  of  my  death."      Thus  the 
fcriptures  conftantly  fpeak  in  facramenial  matters.      So  cir- 
cumcifion  is  called  the    covsncnt,  and  the  hmb  the -pKjp.ver. 
In  like  manner  here,  the  bread  is  cailed  ^TArr// '/ />9<:(y,  be- 
caufe  inftituted   to  reprefent  to    all    future  ages   his  body 
broken.     Morcovr,    how  could    the    difiiples  think  they 
h.ideaten  Chrift's  body,  wbeii  ihsy  f^w  his  boily  whole  be- 
fore  them?    And   befides,  to  eat  humac  Seih,  and  drink 
blood,    was  not  only  againft  the  expceL  letter  of  the  law, 
but  abhorred  by  all  mankind.   True  it  is,  that  the.heathens 
laid  it  to  the  chriftianschar-e,  Uia:  they  ccit  hu-ian  flefh,  bn: 

!  alfly 


10.} 


St.    MATTHEW. 


Ch 


AP.    XXVI. 


falfly,  as  it  appears  frdm  the  apology  made  for  the  primitive 
chriflians ;  m  liich  apology  h.iil  been  falfe,  had  they  daily  eat- 
en  the  ficfh  of  Chnll  in  the  f.icrament,  7  he  very  hes- 
thens,  owned  it  a  thing  more  deteftable  than  drnth  to  eat 
human  ficfh,  ;ind  more  to  cat  the  God  they  worlhip,  and  to 
devour  him  w  horn  they  pretended  to  adore.  Again,  as  to 
the  cup,  Chrill  having  fet  it  apart  by  prayer  and  thanks- 
giving, he  commands  his  difciples  to  drink  all  lif  It,  and  fub- 
joinsa  reafon  for  it, /or  this  is  my  blond  of  thf -nevj  tcjtamcnt, 
•■ukich  is  //)e  J  fir  the  remiffi'in  tf  (int :  That  is,  the  wine  in 
this  cup  reprefents  the  Ihedding  of  my  blood,  by  which  the 
new  covenant  between  God  and  man  was  ratified  and  con- 
firmed. Whence  we /frtrw,  T/i^/ every  commur.icant  has 
as  undoubted  aright  to  a  cup  as  to  the  bread,  in  the  L,ord's 
fupper:  Drink  ye  all  of  it,  fays  Chntt:  therefore  to  deny 
the  cup  to  the  laity,  is  contrary  to  the  infl  tution  of  Chrift. 
After  tlic  celebration  was  over,  our  Saviour  and  his  difci- 
plesfang  an  hymn,  as  the  Jews  were  wont  to  do  at  thepafT- 
over,  the  fix  euchariftical  pfalms,  from  the  113th  to  the 
1 19th  Pfalm.  Learn  hence.  How  fit  it  is  that  God  be  glo- 
rified in  his  church,  by  finging  of  pfalms,  and  in  particular 
when  the  facrament  of  the  Lord's  fupper  is  celebrated. 
IChen  they  hadfung  an  hymn,  Thty  -went  out  into  the.  mount  of 
Olives, 

31  Then  faith  Jcfus  unto  them,  All  yc  fhall  be 
offended  bccaufe  of  me  this  night :  for  it  is  written, 
I  will  fmite  the  fhepherd,  and  the  fheep  of  the  flock 
fhall  be  fcattcred  abroad, 

Here  our  Saviour  acquaints  his  difciples,  that  by  reafon 
of  his  approaching  fulferings,  they  fliould  all  of  them  be  fo 
exceedingly  offended,  that  they  would  certainly  forfake  and 
leave  him :  which  accordingly  came  to  pafs.  Thence  learn. 
That  Chrift's  deareft  friends  forfook  him,  and  left  him  alone 
i»- the  midft  of  his  greatcft  diftrefs  and  danger.  2.  What 
was  the  caufe  of  this  thtir  flight,  it  was  the  prevalency  of 
their  fear.  Thence  note,  how  fad  it  is  for  the  koliefV  and 
befl  of  men  to  be  left  under  the  power  of  their  own  fears  m 
a  diiy  of  temptation. 

32  But  after  I  am  rifen  again,  I  will  go  before 
yoa  into  G.ililee. 

Chferve  here,  The  wonderful  lenity  of  Chrift  towards 
his  timorous  and  fearful  difciples  ;  notwithftanding  their 
cowardly  flight  from  h'm,he  tell,  them  he  would  not  forfake 
them,  but  love  them  ftdl  ;  and  as  an  evidence  of  it,  would 
meet  them  in  Galilee  :  /  tvill  go  before  you  into  Galilee  ; 
there  fliall  you  fee  me.  And  when  they  did  fee  him,  he 
never   upbraided    them    with   their  timoroulnefs,  but  was 

friends  with  them,  notwithftarnling  their  late  cowardice 

Chrift's  love  to  his  difciples  if  like  hirafelf,  unchangeable 
and  everlafling.  Having  lovcd  his  OJjn,  he  loved  them  to  the 
end. 

33  Peter  anfwcrcd  and  faid  unto  him.  Though  all 
men  Ihall  be  offended  becaufe  of  thee,  yet  will  I  never 
be  offended.  34  Jefus  faid  unto  him,  Verily  I  fay 
unto  thee,  that  this  night,  before  the  cock  crow,thou 
flialt  deny  my  thrice.  35  Peter  faid  unto  him, 
Though  I  fhould  die  with  thee,  yet  will  I  not  deny 
tJiee.     Likewife  alfo  faid  all  the  difciples. 


See  here  what  ftrong  purpofc;  and  fettled  refolutions 
both  Peter  and  all  the  apoflles  had  to  keep  clofe  to  Chrift  ; 
but  how  did  their  felf-confidence  fail  them  !  Tlience  lean:, 
'I'hat  fclf  confidence  is  a  fin,  too,  too  incident  to  the  holiefi 
and  be  ft  of  men.  Though  all  men  forfake-  tl>ee,  yet  -oill  not 
J.  Good  man,  he  refolved  honeffy ;  but  too,  too  much 
in  his  own  ftrengih.  Little,  little  did  he  think  what  a 
feather  he  fhould  be  in  the  wind  of  temptation,  if  once  Goil 
left  him  to  the  power  and  prevalence  of  his  own  fears. — 
A'o/f,  That  the  reft  of  the  apoftles  had  the  like  confident 
opinion  of  their  own  ftrengih  with  St.  Peter.  UikevAfc  alii, 
faid  they  all.  Alio,  That  the  holieft  men  know  not  theit 
o*n  ftrength  till  it  comes  to  the  trial.  Little  did  thefe 
good  men  imagine  what  a  cowardly  fpiritthey  had  io  them, 
till  temptation  put  it  to  the  proof. 

36  IT  Then  cometh  Jefus  with  them  unto  a  place 
called  Gethfemanc,  and  faith  unto  the  difciples.  Sit 
ye  here,  while  I  go  and  pray  yonder.  37  And  he 
took  with  him  Peter,  and  the  two  fons  of  Zebedee, 
and  began  to  be  forrowful  and  very  heavy.  38 
Then  faith  he  unto  them,  My  foul  is  exceeding  for- 
rowful even  unto  death  :  tarry  ye  here,  and  watch 
with  me.  39  And  he  went  a  little  farther,  and  fell 
on  his  face,  and  prayed,  faying,  O  my  Father,  if  it 
be  poffible,  let  this  cup  pafs  from  me  :  nevcrthelefs, 
not  as  I  will,  but  as  thou  wilt.  40  And  he  cometh 
unto  the  difciples;  and  findeth  themafleep,  and  faith 
unto  Peter,  What,  could  ye  not  watch  with  me  one 
hour?  41  Watch  and  pray,  that  yc  enter  not  into 
temptation, the  fpirit  indeed  is  willing,  but  the  flefh  is 
we_ak.  42  He  went  again  the  fecond  time, and  prayed, 
faying,  O  my  Father,  if  this  cup  may  not  pafs  away 
from  me,  except  I  drink  it,  thy  will  be  done.  43 
And  he  came  and  found  them  afleep  again  :  for  their 
eyes  were  heavy.  44  And  he  left  them,  and  went 
again,  and  prayed  the  third  time,  faying  the  fame 
words. 

Our  bleflVd  Saviour  being  now  come  with  his  difciples 
into  the  garden,  he  falls  there  into  a  bitter  and  bloody 
agony,  in  which  he  prayed  with  wonderful  fervency  and 
importunity  to  his  heavenly  Father.  His  fufferings  w.ere 
no\"  coming  on  a  great  pace,  and  he  meets  them  upon  his 
knees,  and  would  be  found  in  a  praying  pofture.  Thence 
learn.  That  prayer  is  the  beft  preparative  for,  as  well 
as  the  inoft  powerful  fupport  under  the  heavieft  fuffer- 
ings that  can  befal  us.  As  to  this  prayer  of  our  Saviour's 
in  the  garden,  many  things  are  very  obferveable  :  as, 
I.  The  place  where  he  prayed,  in  the  garden  ;  but 
why  went  he  thither?  Was  it  to  hide  or  fhelter  hi«)fclf 
from  his  enemies  ?  Nothing  lefs  ;  for,  if  fo,  it  had 
been  the  moft  improper  place,  becaufe  he  was  wont  to  re- 
tire hither  to  pray,  John  xviii.  2.  Jtidat  knevj  the  place, 
for  Jefus  oft-times  refo<-tcd  hither  ;  fo  that  Chrift  went  thither 
not  to  fliun,  but  to  prepare  himfelf  by  prayer  to  meet  his 
enemies.  2.  The  time  when  he  entered  the  garden  for 
prayer,  it   was  the  evening  ;  here  he  fpent  fome  hours  in 

pouring 


Chat. 


KXVU^ 


«*5^ 


pourm^  out  }iis   fou!  to  God  ;  for  nbout  midnight  Jud*s  and 
the  foldiers  came,  and  apprehended  him  in  a  praying  pofturo. 
Teaching  us   by  his   example,  that  when  imminent  dangers 
arc    before  us,  cfpccially   when  death  is  apprehended  by  us, 
to  be  very  miiv'h  in  prayer   to  God,  and  very  fervent  in  our 
wreftling  with  him.     3*  The  matter  of  our  Lord's  prayer, 
that  IffoffihU  ikf  cup  r,\ight  fafs  from  him  :  that  is,   thoui  bitfcr 
fufferings  wliich  were  llien  before  him  ;  particularlv  tlic  in- 
fupportablo   burden    of  his   Father's  wrath.     Ha  prays,  if 
poffiblc,  that   his  Father  would  cxojfc  him  from  this  dread- 
ful   wrath,  his  foul  being  amazcrl  at  it.     But  tvhat !    Did 
Chri(t  th«i  begin  to  repent  of  his  undertaking  for  finners  ? 
Did  he   (brink  and  give  back  when  it  cam.e  to  the  pinch  ?  No, 
no  ;  as    Chrill  had  two  natures,  being  God  and  man,  (o  he 
h.ad  two  diflinfl  wills ;  as  man,  he  feared  and  fiiunncd  death  ; 
as  God-mai},  he  willingly  fubnpitted  to  it  :  the  diyioc  Spirit 
and  the   human  nature  of  Chrift  did  now  aiTault  each  other 
with   difngrccing  intercfts,  till  at  laft  viflory  was  got  on  the 
Spirit's  fide.     Again,  this  prayer  was  not  abfolute,  but  con- 
ditional,   If  it  he  poffibic.  Father,    if  it  may  be,  if  thou  art 
willing,  if  it  plcafc  thcc,  letitpafs;  if  not,  I   will  drink  it. 
£<'flr«  hence,    i.  That  the  cup  of  fuftcrings  is  in  itfclf  con- 
fidered   .1   very    bitter   and  diftaAefuJ  cup^  '\vhich    ^uman 
nature  abhors,  and  cannot  but  defire  and  pray  may  pals  frotn 
it.     2.  That  yet  ofttimcs  the    wifdom   of  God  is  pleafcd  to 
put  this  bitter  aip  of  affli£lion  into  the  hands  of  thofe  whom 
he  doth  moft  fmcercly  love.     3.  That  when  God  doth  fo,  it 
is  their  duty  to  drink  it  with  humble  fubmiflion,  and  cheerful 
Tefignation.     A'ic/  my  xvill,  hut  thine  be  done.     4,  The  manner 
how  our  Lord  prayed  ;  and  here  we  fhall  find  it,   i.  A  folita- 
ry  prayer  ;  he  went  by  himfelf  alone,  out  of  the  hearing  of 
his  difciples  ;  he  faid  unto  them.  Tarry  ye  here,  while  J ga  and 
fray  yonder.     Note,  Chrift  did   neither  defire  his  difciples  to 
pray  with  him,  or  to  pray  for  him.     No,  he  muft  tread  the 
■wine-prefs  alone  j  not  but  that  Chrift  loved  and  delighted  in 
his  difciples  company  ;  but  there  were  occafions  when  he 
thought  fit  to  leave  them,    and  go  alone  to  God  in  prayer. 
Thence   ham,  That  the  company   of  our  bcft  friends  is  not 
always  feafonablc.     Peter,  James,  and  John  were  three  good 
men  ;    but    Chrifl    bids  them  tarry,  while  he  went  afide  for 
private  prayer.     There  arc  times  and  cafes  when  a  chrillian 
would   not   be  willing  that  the  dearcft   friend  he  has  in  the 
%vorld  fliould  be  with  him,  or  underftandand  hear  what  palTes 
betwixt  him  and  his  God.     2.  This  prayer  of  Chrift  was  an 
humble  prayer  ;  that    is  evident,  by  the  poftures  into  which 
he caft  himfelf  ;  foinelimcs  kneeling.,  tomcnmcs  lying projl rate 
upm  his  face,  lie  lyes  in  the  veryduft  ;  lower  .he  canuot  fall  ; 
and  his  heart  was  as  low  as  his  body.      Aad  fuch  was  the 
fervour   of  his  fpirit,  that  he  prayed  himfelf  into  an  agony. 
Q  let  us  blufli  to  think  how  unlike  we  arc  to  Chrift  in  prayer, 
as  to  our  praying  frame   of  Ipirit  !  Lord,  what  drowfir^efs 
and  deadwels,  what  laziucfs  and  dulncfs,  what  ffupidity  and 
formality  is   found  in   ov.r  pjavers  ?  How   often  do  our  lipis 
move   9i>d  our  hearts  ft.ind  ftill  ?   3.   It  was  a  repeated  and 
reiterated  prayer.     He  preyed  the  fuji,  fcccvd,  cjid  tinrd  tine. 
He  returns  upon  God  over   and  over,  plies   him  agaiii  and 
^^ain,  rcfolvingto  take  no  denial.  J^arn  thence.  That  chrif- 
Hans  ouglit  not  to  be  difcouraged,  though  they  have  bcfought 
God  again  and  agaia  for  a  particular  mercy,  and  no  ar.fwer 
fif  prayer  has  come  unto  them.     Ohjervf  aUo,  Kow  our  Lord 
ufed  the  fafpe  p.raycr  tjirce  lioics  over,  faying  the  fame  zvsrds. 


Sr.  .'W  A'T'T'H'E*W. 

A  perfon  then  may  pi.iy  with  and  By  i  forrfi  b?  prav.v,  urA 


yet  not  pray  formally,  but  in  a  vcrv  acccptahlcmanrtor  unto 
God.     Chrift   both   gave  a  form  of  prayer -jnto  his  difciple.% 
andalfo  ufed   one  himfelf.     Oiferve  next.  The  poilure  in 
which  our  holy  Lord  found  his  own  difciples,  when  he  w.in 
in  his  agony;  they -were  flccping,  -when  he  was  praying.     O 
wnndcrfiil  !  th.it  they  could  tlccp  at  furh  a  time.     Ilen're  wi 
gather,  That  the  beit  of  Chrift's  difciples  may  be  fonictime^ 
overtaken  with  infirmiti.-f,  with  great  infirmiiics,  when  the 
moft  important  duties  arc  performing.      He  coMcth  t9  his  </'/- 
ciphs,  avdfndeth  tl>tftnftc.-pit;g.      Ohfene  forther.  The  gentle 
reproof  he  gave   the  difciples  for  fi'eeping  ;  hVl.nt  !  coMym 
not    vrafch 'Mith   me  ore  hour?  Could   not  vou  watch,  whorv 
your  Mafter  is  in   fuch  danger?    Coiild  not  you  watch  wit.S 
me   when  I  am  going  to  deliver  up  my  liie  for  you  i  What, 
not  one  hour,  and  that  the  parting  hour  too?  After  this  rc- 
prchcnfion,  he  fubjoins  an  exhort.ition  ;  Wotch  ar.dprr.y,  that 
ye  enter  not  into trtnpfntior.;  3ndftjper.idd3  3  forcible  rcafcn,  F:r 
ihiough  the  fpirit  is  willing,  yet  the  fie fh  is  zueak.     I'hence  learn. 
That  theholicft  and  beft  rcfolvcd  ckriftians,  who  have  wi!lir.» 
fpirits  for  Chrift  and  his  fervice,  yet  in  regard  of  the  weak"- 
ncfs  of  theflefh,  or  the  frailty  of  human  nature,   it  is  their 
duty  to  watch  and  pray,  and  thereby  guard  therafclvcs  ag;ainft 
tcmj)tations.     f'Fatch  and  fray— for  though  the  fpirit  is  wiling, 
yet  thefie/h  is  zveai  ;  though  you  have  fincertly  refolved  rather 
to  die  with   me  th.in  deny  me,  yet    be  affiired,  that  when 
temptation   aiSuaJly  aftiuilts  you,  when  fear  and  fhame,   pain 
and  fufFering,  death  and  danger  are  before  you,  andprcfent 
to  your  fenfe,  the  weaknefs  of  your  flcfh    will  prevail  over 
thefe   refolutions,  if  you   do  not  watch   diligently  and  pray 
fervently  for  divine  aftiftance. 

45  Then  cometh  he  to  his  difciples,  and  faith 
unto  them,  Sleep  on  now,  and  take  your  reft  :  Be- 
hold, the  hour  is  at  hand,  and  the  Son  of  man  is 
betrayed  into  the  hands  of  finners.  .j6  Rife,  Ictus 
be  going  :  behold,  he  is  at  hand  that  doth  betray 
mc.  47  5  And  while  he  yet  fpake,  lo,  Judas  one 
of  the  twelve  came,  and  with  him  a  great  multitude 
with  fwords  and  flaves  from  the  chief  prieftsand 
elders  of  the  people.  48  Now  he  that  betrayed  him 
gave  thcni  a  fign,  faying,  Whomfoever  I  fhall  kifs, 
that  fame  is  he  :•  hold  him  faft.  49  And  forthwith 
he  came  to  Jefus,  and  faid,  Hail,  Mafter  ;  and  kiffed 
him.  50  And  Jefus  faid  unto  him.  Friend,  where- 
fore art  thou  rome  ?  Then  came  they  and  laid  hajids 
on  Jefus,  and  took  him. 

Our  Saviour  having  poured  out  his  foul  in  prayer  to  God 
in  the  garden,  he  is  now  ready,  and  waits  for  the  coming  af 
hi.*;  ''nemics  ;  being  firft  in  the  field  :  Accordingly,  zvhile  kt 
yetffcle,  enne  Judas,  tneofihrfjLeh'e,  andund^r  his  condudt 
a  band  of  foldii;rs,to  appreher.d  him.  It  \vas  the  lot  r.nd  nor- 
rion  of  our  blofled  Rtdecmer  to  he  betrayed  into  the  hands  of 
his  mortal  enemies,  by  the  treachery  of  a  falfc  and  diflenih- 
ling  friend.  Nete  here,  The  traitor,  trcafon,  the  manner 
how,  and  the  time  vjhcn  this  trrafonable  defign  was  executed. 
Ntte,  t.  Thebetrayc!,  Judas:  All  the  evangel  ifts  carefully 
dtfciibe   him   Inr  his  name  Juda.s  by  his  firname  Ifcaiiot  ; 


Q 


it* 


to6 


St,    W  a  T  T  H  E  W. 


ChAF.    XXVI. 


K-(l  he   ffioiiU  be  p'l/lntien  for  Jude  the  brother  ofjamcji. 
Goii  is  tender  and  carchil  ot  the  iiamci  and  reputations  of  his 
upii^hi  hearted  fcrvants.     He  is  alfo  dcfcribed  by  office,  One 
cfihc  tzuehe.     Tjic  ttniiiencc  otitis  place  and  ilaiion  was  an 
^''o'>  aggravation  of  his  tranfgreffion  :  Nay,  in  I'omc  rcipe£l, 
^t   \vas  preferred  above  the  reft,  having  a  peculiar  trull  re- 
j)ofed  in  him  ;  he  bare  the  bag  ;  that  is,  he  was  almoner  and 
llcwaidof  Chrii:  s  tamily  lo  take  for  the  neccliary  accommo- 
datioju   of  Chfill  and  his  apoftles  ;    and  yet  this  man,  thus 
called,  thus  honoured,  thus  rcfpedtfully  treated  by  Chrill,  for 
the  lucre  of  a  little  money,    perHdioufly  betrays  him.     O, 
whither  will  not   a  bad  heart  and  a  bufy  devil  carry  a  man  ? 
I  fence  Itftrn,    i.  Tiiat  the  grcatell  profcllbrs  had  need  be 
jealous  of  their  own  hearts,  ar.J  look  well  to  the  grounds  and 
principles,  of  liicir  pfofelhon.      A  profelfion  begun  in  hypo- 
crify,  vlll  certainly  end  in  apollacy.      2.  That  perfons  are 
never  in  inch  imminent  danger,as  when  they  meet  with  temp- 
tation cxaiTtly  fiiited  to  their  mafter-luft.     Covetoufiiefs  was 
Judass  maftL-r-fin  ;  the  love  of  the  world  made  him  a  (lave  to 
Satan,  and  the  devil  lays  a  temptation  before  him,  which  fuits 
his  temper,  hits  his  humour,    and  it   prevails  immediately. 
O  pray,  pray,  that  ye  may  be  kept  from  a  ftrong  and  fuitable 
temptation,  a  temptati^'n  fuited  to  your  prcdominent  luft  and 
inclination.     Note  2.  As  the  betrayer   Juiias,  fo   thetreafon 
itfclt  with  its  aggravating  circumftances  :    he  led  an  armed 
multitude  to'the  j)lace  where  Chrift  was,  gave  them  a  fignal 
lOdifcoverhim,  and  encouraged  them  to  lay  hands  upon  him, 
and  held  him  f lit}.     This  wasthe   helliih  defign  Satan  put  in- 
ti>  his  heart,  and  it  has   thefe  aggravating  circumftances  at- 
tending ir.     He  Itad  feen  the  miracles  which  Chrift  wrought 
by  the  power  of  God,  and  could  not  but  know  him  to  be  a 
divine  pcrfon.    .He  could    not  fm  out  o^ ignorance  or  blind 
7ea]  :  tht- lovc'cf  monev  madehim  do  whftt  hedid.     Farther, 
'•vliat  he  did,  was  nnt  done  by  the  perfuafions  of  any,  but  he 
^v.;s  a  volunteer  in  this  fervice.     'i'he  high-pricft  neither  fent 
toiijm,  nor  fent  iox  him,  but  te  ^offers  hi.s  fcrvice  ;  and  no 
dv^uht  they  -svcre  vefvjn'.ich  furpri/.cdfo  find  one  of  our  Lord's 
own  difciplcs  at  the  head  of  a  confpiracy  againft  him.  Hence 
iear'-;  'J^hat  no  .man  knows  where  he  ihall  itop  or  fl.ind  when 
he  firft  enters  rhc  -.my  to  fih  :  fliculdanyonc  iiavc  told  Judas, 
that  his  iove  .  .f  money  wouid  at  lait   fo  tar  prevail  upon  him, 
?s  to  make  him  fell  tiie  blood  of  Jt ins  Chrift,  he  would  have 
anfwered,  as  Hazael  did  Eiilha,  /;  thy  fervant  a  dog,  that  he 
piitdudi  thii  thhts:^  ?  Wickcdnefs,  like  holincf'--,  doth  not  pre- 
ft-nily   come  to  its   full  ftrcngth  in  the  foul,  but  grows  up  by 
iiifcnfihlc  dfegrecr.     Men  do  not  commtnGC  maftcrs  in  the  art 
of  villainy  in  an  inirant:  they  begin  firft  with  lefter,  then  with 
greater  fins;  firft  with  fccret,  then  with  open  fins.     Doubl- 
lefs  Judas  was  an  old,  though  fecrtt  finner  j  fureiy  he  could 
not  immediately  attain  to  fuch  an  height  cf  impudence,  and  fo 
great  a  degree  of  ftupidity.     Hear,  ye  profelFors  of  religion, 
ye  that  partake  of  ordinances,  frequent  facraments  ;  take  heed 
of  living  as  Judas  did,  in  the  allowed  commilTion  of  any  fecret 
fin,  to  the  wafting  of  your  confcicnces,  and  the  deftroying  of 
your  fouls.     3.  The  manner  this  hellifti   plot  was  executed ; 
partly  by  force,  and  partly  by  fraud  :    By  force,  in  that  he 
^^mc  zv!th  a  multitude  m-mrd  ivitk  f  words  and  Jiaves  :  And  by 
fraud,   he  gives    him  a  kijsy  end  fays,  Hfiil,  Mtifler.     Here 
was   honey   in  the   tongue,    and  poifon   in  the  heart.     This 
treacherous   kifs  enhanced  his  crime  beyond  exprcllicn.     O 


fm  with  fo  rrinch  Impideftr e  ahd  obftlnsry  n<  «p6flatcs.  Le/tnt 
^vc  hence,  To  beware  of  men  :  when  we  fee  too,  too  ^lit- 
tering  appearances,  we  may  fufpcifl  the  infidc.  Charity  for 
others  is  our  duty,  but  too  great  Confidence  may  be  cur  fnare. 
There  is  fo  much  hypocrify  in  many,  andfo  much  corruption 
in  all,  that  we  muft  not  be  too  confident.  4.  The  time 
when  this  trcafonable  defign  was  ixccutcd  upon  Chrift;  when 
he  was  in  the  garden  with  his  difciplts,  exhorting  them  to 
prayer  and  w^tcbfulncfs,  dropping  heavenly  and  moft  feafon- 
able  counfcls  upon  them.  Judas  found  our  Saviour  in  the 
moft  heavenly  anil  cxccll>'nt  employment,  when  he  came  to 
apprehend  him.  O  how  happy  is  it,  when  otir  futferings 
find  us  in  God's  way,  engaged  in  his  fervice,  and  engaging  his 
aftiftnnce  by  fervent  fupplicaiion  !  Thus  did  our  Lords 
fufferingsraeet  him  :  may  they  fo  meet  us. 

51  And  behold,  one  of  thetn  which  were  with 
Jcfus  ftretchcdout  hh  hand,  and  drew  his  fword,  and 
Ilrucka  fervant  of  the  high  prieft.  and  fmote  ofFhis 
ear.  52  Then  fa  id  Jcfus  iinlo  him,  Put  up  a^ain 
thy  Avoid  into  his  place  :  for  all  they  that  t;ike  the 
fword  (hall  perifh  with  "the  fword.  53  Thinkefl: 
thou  that  I  cannot  now  pray  to  my  Father,  and  he; 
fliall  prefently  give  me  more  than  twelve  legions  of 
angel.s  ?  54  Biit  how  then  fliall  the  Icriptucts  be  fiil- 
hlled,  that  thus  it  mud  beP 

The  nide  multitude  laying  hands  upon  Chrift,-  the  difeiples 
■who  had  remitted  their  watch,  do  reiume  their  coinage,  and 
arc-willing  [to  refcue  their  mafter  if  they  can;  pariicularly, 
Peter  draws  his  fword,  and  cuts  off  the  car  of  Malchus,  one 
of  the  forwardeft  to  lay  hold  on  Jefus.  Xs/r  here,  St.  Peter's 
zeal  and  finccre  love  for  his  Lord  and  Mafter  ;  it  vvasin  great 
fincerity  fpokcn,  Thrjgb  I  die  nith  thrc,  yet  tviil  I  net  deny  thee. 
Bnt  why  did  not  Peter  craw  his  fivord  upon  Judas,  rather  than 
Malchus?  Perhaps  becaui'c  though  Judas  was  more  faulty,  yet 
Malchus  V/2S  morp  for^vard  to  arreii  .ind  carry  ofFour  Saviour. 
Hnw  doth  a  pious  brcaft  fwell  with  indignation  at  the  fight  of 
any  open  affront  offerto  unto  Chrift  r  Nae  here.  That  though 
St.  Peter's  'heart  wais  fmcere,  yet  his  hand  was  rafti :  Gotxl 
intentions  sre  no  v.umnt  for  irregnlarai\ions  ;  and  accor- 
dingly Chriu,  v.ho  accepted  his  ifTtdlir;-:,  reproves  him  for 
the  adtion :  Fut  up  thyftiord ;  Ur  they  that  t.:ke  the f',.vord ,  fljall 
perijh  hy  thej-.vor'd.  Learn  hence,  '1  hat  Chriit  will  thank  no 
man  to  figlit  for  him,  without  a  warrant  andcommiftion  fiom 
him.  Torefift  a  lawful  magiftfate,  even  in  Chrift's  ownde- 
fence,  is  rafh  zeal,  and  difcountenanced  by  the  gofpcl.  'I'o  a 
lawful  power  lawfully  executed,  there  muft  be)ieldcd  due  o- 
bedience.  Laft'y,  Our  Lord's  abfoluie  refufal  to  he  relcucd 
out  of  his  enemies  hands,  with  the  reafon  of  it :  "Did  I  in- 
cline to  be  rcfcucd  by  force,  as  if  our  Lord  had  faid,  I  could- 
demand  all  the  troops  of  angels  in  heaven  to  fhew-  thcmfelvcs 
upon  that  occafion  ;  but  how  can  this  ftand  with  the  decree  of 
my  Father,  with  the  declarations  of  the  fcripturc,  with-  the 
demonftration  of  my  mercy,  and  with  the  falvaiion  of  mifcra- 
bk  mankind?"  Lcnrn  thence.  That  Chriltwasinfinitelymore 
concerned  for  the  falvation  of  loft  fiimers,  than  for  his  own 
death  and  fuffering;  more  concerned  foronreternal  falvation, 
than  for  his  own  temporal  prefervation — manifefling  the  molt 
imbounded  love  and  benevolence  towards  mankind.      Had  he 


vileft  of  hypocrites,  how  durft  thou  approach  fo  near  thy  Lord    teen"  rcfc'ued  by  the  powe7of  angels,  wchad  fallen  a  prcyin, 
M  the  c.\crcifc  of  fo  much  Wfenels  and  ingratitude  !  But  none    jq  the  paw  of  devils. 


Chap.  xxvr. 


StV^  MATTHEW; 


»o-# 


55  In  that  fame  hour  faid  Jcfus  to  the  multitudes, 
Arc  ye  come  out  as  againfl  a  thief  with  fvvords  and 
ftaves  for  to  take  me  ?  I  Hit  daily  with  you  teaching 
in  the  temple,  and  ye  laid  no  hold  on  me.  56  But 
all  this  was  done,  that  the  fcriptures  of  the  prophets 
might  be  fulfilled.  Then  all  the  difciplcs  forfook 
him,  and  fled. 

Wc  had  an  account  of  our  lords  apprehenfion  in  the  former 
\erfcs,  liere  the  fad  efFeft  of  it  upon  his  difciples ;  they  allfcr- 
Joi\ h'nr.  ar.df.cd.  Had  this  been  done  by  the  giddy  muhitude 
who  followed  him  for  the  loaves,  it  had  been  no  caufe  of  won- 
der ^  but  for  thofe  vvhohadalready  forfaken  all  to  follow  him, 
who  \verc  faitiiful  though  fearful  ;  what  an  addition  to  his 
ruffcrings  n.ufl  this  be  !  No  doubt  but  the  ingratitude  of  his 
friends  made  dteper  wounds  in  hisfrul,  tl.an  the  malice  ofhis 
crvemies  could  make  in  liis  body.  They  that  faid  all  toChrift 
ver.'jj,  Thwgh  w:  jIjmIiI  dlf  zviih  thtf,  yet  we  tviil  net  deny  thee, 
Jo  h(.-ie  all  of  liicm  tk-fcrt  and  forfake  him  •■,  when  it  came  to 
the  pufii,  not  a  man  of  tlicm  ftandi  by  him.  Learn  thtnce, 
That  the  I'.oliefl  of  men  know  not  their  own  hearts,  when 
great  temp-ations  and  trials  are  before  them,  till  thcv  come  to 
grapple  with  them,  and  to  be  engaged  in  them.  Wc  know 
i.dt  our  own  rtrength,  \\\\  temptation  puts  us  to  the  proof. 

57  1  And  they  that  had  laid  hold  on  Jefus  led  him 
away  to  Ctiiaphas  the  high  priefl,  where  the  fcnbes 
and  the  ciders  were  afTcmbled.  58  But  Peter  follow- 
ed him  afar  off  unto  the  high  prieft's  palace,  and  went 
in,  and  fat  with  the  fervants  to  fee  the  end.  59  Now 
the  cliief  priells  and  elders  and  all  the  council  fought 
lalfc  witnefs  againfl  Jefus  to  put  him  to  death  ;  60 
But  found  none:  yea,  thoui^h  many  falfe  witneffes 
came,  yet  found  they  none.  At  the  laft  came  two 
falft  witnciTes,  61  And  fiiid,  This  fdloxu  faid,  I  am 
able  to  deftroy  the  temple  of  God,  and  to  build  it  in 
three  days,  62  And  the  high  pried  arofc,  and  faid 
imto  him,  Anfwerefl  thou  nothing  ?  what  h  it  zuhich 
thefc  witnefs  againfl  thee  ?  6^  But  Jefus  held  his 
peace. 

Judas  having  made  good  his  promife  to  the  high  pried,  and 
delivered  Jefus  a  prifoncr  into  their  hands,  thefe  wolves  of 
the  evening  no  (boner  feize  the  lamb  of  God,  but  they  thirll, 
and  long  to  fuck  his  innocent  blood;  Yet  left  it  fhould  look 
like  downright  murder,  they  will  allow  him  a  mock-trial,  by 
abufing  the  law,  and  pervertiiigit  to  injuliice  and  bloodihed  : 
Accordingly  they  induftrioully  fuborn  falfe  witneifes  to  take 
away  his  life,  not  ftickingatthe  greatcft perjury,  fothey  might 
dertroy  him.  The  chief  priefls  nnd  cUcrs,  and  all  the  council, 
JiHght  falfe  xvitnefs  tigainji  Jefus  to  put  him  to  death.  Abomina- 
ble wickednefsl  innocency  itfelf  cannot  proteiS  from  flandcr 
.'irfi  ialfc  accufation.  No  man  is  fo  innocent  or  good,  whom 
t.illc  witnefs  may  not  condemn.  Yet  «/y^rTc  farther,  Our 
Lord's  meeknefsand  patience,  his  fubmiflive  fdcnce  under  all 
thefe  wicked  fuggeftions  and  falfe  accufaticns.  Jefus  held  his 
peace,  ver.  63.  Guilt  is  clamorous  and  impatient ;  innocen- 
cy is  fdtnt,  and  carelefs  of  mifrcports.  Learn\iCT\ce,  That 
to  bear  the  revilinps,  contradidions,  and  falfe  accufations  of 
rr.fn,  with  a  f  lent  and  fubmilTivc  fpiiit,  is  an  excellent  and 
Chrill-likc  temper.     Jefus  ftcod  belore  his  ur.juft  Jwlgcs  and 


falfe  accufers,  15  zjheep  he/ore  hisfhe.^rer,  durr.t,  cr.d  r.it  efering 
his  miuth.  Although  a  trial  for  his  life  was  managed  mod 
malicioufiy  and  illegally  againft  him,  iiken  he  tvas  reviled,  he 
reviled  not  again  ;  when  i.e  fuffered,  he  tkrcatered  rst,  h:'t  eov:~ 
mitted  Vvrfelf  to  him  that  judgeth  rightewlh.  O  let  the  fan.c 
humble  mind  be  in  us,  which  was  alfo  in  Chrifl  Jefus. 

r — And  the  high  prieft  anfwered  and  faid  unto  him , 
I  adjure  thee  by  the  living  God,  that  thou  tell  ui 
whether  thou  be  the  Chrift  the  Son  of  God.  64  Je- 
fus faith  unto  him,  Thou  haft  faid.  Nevcrthelefs  I 
fay  unto  you,  Hereafter  (hall  ye  fee  the  Son  of  man 
fitting  on  the  right  hand  of  power,  and  coming  in  the 
clouds  of  heaven.  65  Then  the  high  prieft  rent  liii 
cloathes,  faying,  He  hath  fpoken  blafphemy  :  what 
farther  need  have  we  ofwitneflTos?  behold,  now  yc* 
have  hoard  his  blafphemy.  66  Whatthinkye  ?  They 
anfwered  and  faid,  He  is  g'lilty  of  death.  67  Then 
did  they  fpit  in  his  face,  and  bufFeted  him,  and  othcis 
fmote  hifn  with  the  p.ilins  of  their  hand.*,  68  Saying, 
Prophcfy  unto  us,  thou  Ciirift,  Who  is  he  that  fmoi'; 
thee. 

We  oSferved  even  now,  that  our  Lord  was  fllcnt,  and  d:i 
make  no  reply  to  the  falfc  wirnefTes  that  cvidetxed  againfl  him 
at  his  trial ;  becaufe,  being  fo  manifellly  cnntradifting,  they 
did  fall  to  theground  of  thf  infelves.  But  now  when  the  quel - 
tion  was  folemnly  put  by  the  high  prieff,  Art  thiuthe  Cl-rif}? 
he  faid,  I  am:  Thence  learn.  That  although  we  art  not  oblig- 
ed to  anfwer  every  cavailing  or  enfnaring  qucftion,  yet  we  are 
bound  fairhfullv  to  own,  and  freely  to  confcTs  the  truth,  v  hen 
we  are  folemnly  calledthereunto.  Chrifl,  who  in  the  former 
verfes  was  filenr,  and  as  a  deaf  man  that  heard  k'J,  now  zvitncff- 
es  a  zood confefjim:  Teaching  us,  both  by  histxample  andcom- 
mand,  toconfefsandown  both  him  and  his  truth, when  lav.  fully  ■ 
required;  when  our  lilence  will  be  a  denying  of  the  truih, 
a  manifeff  diihoncur  to  God,  and  a  fcandal  to  our  bre- 
thren: Chriil  knew  that  his  anfwer  would  coft  him  hislifc, 
and  yet  he  duril  not  but  give  it.  Art  thou  the  Sen  of  the  bleQed? 
Jefus  f aid,  I  am.  Yea,  farther  obferve,  That  as  Chriil  anfwer- 
ed direclly  and  plainly  .it  his  trial,  fo  he  did  not  refufe  to  an- 
fwer upon  oath,  /  adjure  thee  hy  the  living  God,  fays  the  judge 
of  the  court,  that  thou  tell  us  whether  thou  etrt  the  Chrifl:  That 
is,  I  require  thee  to  anfwer  this  queftion  upon  oath;  for  ad- 
juring a  perfon,  or  requiring  him  to  anfwer  upon  oath,  was 
the  manner  of  (wearing  among  the  Jews.  Now  to  this  adju- 
ration onr  Saviour  anfwered  plainly  anddirtclly,  I  am,  Mark 
xiv.  61.  Hence  learn.  That  fwearing  before  a  magillrate  up- 
on a  jufl  and  great  occafion,  is  lawful:  If  Ciuiil  in  the  filth 
of  St.  Matthew  forbids  all  oaths,  then  here  his  pra^flice  was 
contrary  to  his  own  doclrine  ;  but  it  is  evident  that  Chriil  an- 
fwered themagidratc  uponoath,  andfomay  we.  O^c/xv lalU 
ly.  The  fentenceof  condemnationwhich  the  council  pafTed  up- 
on him  for  owning  himfelftobe  the  Son  of  God  ;  JJe  hath 
fpohn  llafphcmy,znA  is  worthy  to  die.  Hert  upon  the  unruly 
r.ibblc  affront  him  with  the  vileft  abufcs,  and  mofl  horrid  in- 
dignities: They  fpit  in  his  face,  they  Liihdfolded  him,  they  Jmcte 
himxvith  their  fifi  sand  paims  of  their  h  ends  ;  and  in  way  of  con- 
tempt and  mockery,  they  bid  him  divine  or  prophecy,  luha  it 
■Has  that  fmote  him.  Learn  hence,  That  there  is  no  degree  of 
contempt,  no  mark  of  flianie,  no  kind  of  fufFcjting,  which  we 

O  %  -ougfit 


i08 


St.  MATTHEW, 


Cma?.  xxvli 


<»uj^ht  to  dcclwc  br  flick  at  tor  Clir1ft's>fatc?,  v;ho  hid  not  his 
f^cc  from  fhamc  adJ  fpitting  tiiion  our  account.  O  moiidrous 
impioly  !  how  do  they  fpit  on  that  awful,  bvely  face  ?  How 
do  they  revile  and  blal'phcme  liis  nobl,-  oilicc  of  a  prophet  of 
f  he  mod  high  God  ;  prophefv,  fay  th-'v.  in  a  mocking  derilion, 
■:vhj  was  >ui'ul/>iiitc  shei?  To.fuch  aifts)  ipf  inhumanity  did  the 
b.i/bvifous  rage  of  the  bloody  Jews  carry  them. 

,  69  i[  Now  Peter  fat  without  ill  the  palace;  and  a 
Jamfci  came  unto  him,  layiiig,  Thou  alfo  waft  with 

fcfiis  of  Galilev.  70  liat  he  denied  before  them  ^nll, 
laying,  I  know  not  what  tliou  fdvcll.  71  And  when 
he  was  gone  out  into  the  porch,  .another  maid  Jaw 
l)iin,  and  faid  unto  them  t.'int  were  tlicre,  Thhfdlow 
wai  alfo  with  Jefus  of  Nazaretli.  72  And  again  he 
denied  witli  an  oatli,  i  do  not  know  the  man.  73  And 
after  a  while  came  unto  him  they  that  flood  by,  and 
laid  to  Peter,  Surely  thou  alfo  art  one  of  them  ;  for 
thy  fpeecli  bjwrayeth  thej.  74  Then  began  heto 
curfe  and  to  iw tar,  faying,  1  know  not  the  man.  And 
immediately  the  cock  crew.  75  And  Peter  remem- 
bered the  words  of  Jefus,  which  faid  unto  him, Be- 
fore the  cock  crow,  thou  fhalt  deny  me  thrice.  And 
lie  went  out  and  wept  bitterly. 

The  I'Jfl  paragraph  of  the  chapter  gives  us  an  account  of  the 
j'al!  and  rifing  of  Peter,  of  his  fin  in  denying  Chrill,  and  of 
Ms  rccovtrybv  a  fpccilyand  fevere  repentance.  Both  mull  be 
■::6.^:"^derf(l  dillinclly.  Firft,  as  touching  his  iin  andfall,  there 
are  fof;r  "particulars  sbJervaHc.,  namtly,  the  finitfclf,  theocca- 
fion  of  that  iin,  the  reiteration  andrepciition  of  it,  and  theag- 
>ravati:^.q  circumibnccs  attending  it.  I .-  The  fin  itfelf,  tlie  dc- 
r.ial  of  Chriu,  /  haw  n.-t  the  men,  a  manifcll  untruth  :  Nc.\t 
-"c  adds  an  oath  to  confirm  that  untruth ;  h: /wire that  hekntw 
••:.'  the  man.  A.id  laft  of  all,  he  wilhed  an  horrid  curfe  and 
impiccation  upon  hinifcif :  that  is,  lie  wilhed  himfclfe.xcom- 
ntunicatcd  and  calt  cut  of  the  church  fay  '  fome :  he  wilhed 
himfcifetcrna!!-,-  fep.tralcdfroiu  theprefcncc  of  God,  fay  others: 
^e  wiiTicd  in  cfted,  that  the  dc!vil  mi^ht  tai«e  him  if  he  were 
acquainted r/ithJcfus.The  inordinate  lo/eof  life,  and  the  llavini 
fe.tr  of  fuffrrings  and  death,  may  draw  the  beff  of  men  to  com- 
:;ilt  the  woill  (jf  fins,  2.  'Phe  occafions  of  this  iin,  and  they 
were  three ;  Iiis  fcHowing  Chriil  afar  oiY,  his  being  in 
bad  cor.ip.iny,  amongll  Chri.l's  enemies.;  and  hisprcfumptu- 
ous  confidence  of  his  own  llrtngth  and  ifandiiig.  i.  Hisfol- 
'-vinr  Chnfi  afar  cff'.-  To  follow  Chi;ift  is  the  work  ol  faith, 
and  frnitof  Icvc ;  but  to  follow  him,  afar  off,  was  the  effedl  of 
:"ear  and  frailtv.  Wo  unto  us  when  a  temptation  comes,  if 
wcbc  ^ar  r,f  from  Chrift's  prefence  and  affiflance.  2.  His  be- 
ing in  wicked  company,  among  Chrift's  enemies.  O  Peter, 
iHcu  hadit  better  have  beena-cold  by  thyfclf alone,  than  fining 
by  a  fire  er.C'«^mpaJed  with  the  blafphemies  of  the  wicked  ; 
where  thy  confcitncc,  though  not  feared,  was  yet  made  hard. 
— Th;  Way  to  elciqe  prevailirig  temptations'to  Iin,  is  to  (hun 
fuch  pl-!rc.«',  and  to  avoid  TjcIV companions,  as  in  all  probrfbij- 
ify  wiil  invite  and  draw  us  into  (in.  -t,.  Confidence  othjsown 
fhength  and  ilandinT,  wasr.n'-fther  occafion  of  Peters  falling. 
Pride  and  prefumptuous  con<idence  have  been  ever  ihc  fore- 
.1.,,  s  ,r,^  •>-■..'■.,,. -0  r;f  a  fall.  O  Lo fci !  to  pixdiiBe  upoH 
■■:.'.:  toprotck^  thee  to  lekv«.w.to  our- 
•-.-.:  ;i  e ,  .'.■'/■.■'..:„-.*'  m  the  day  of  trial,  it  b'l  utq  lear  oi 


failifi  "    r.»We  us  to  Hini.     Not  ohiy  the/  wlio  go  forth 

in  t'k  :  of  nature,  butalfo  theywho  go  forth  ia  Strength 

of  inlicreiit  ^tace  may  quickly  full  frorntlitirownilcdfalinefs. 
T,.  The  reiteration  and  repetition  of  his  fin.  He  denies  hi:n 
a  firft,  a  kcoTid,and  a  third 'rime.  Hv  denies  him  firft  with  a 
lie,  tnth  with  in  oath,  and  after  all,  with  an  anathema  and  a 
curfe.  O  h.ow  dans^crous  is  at  not  to  iclift  thcfirft  beginnings 
of  Iin  I  If  we  yield  to  one  temptation,  Satan  will  atfault  us 
Vr'ith  more  and  ftcongcr.  Peter  ,pr(Kceded  trom  a  bare  dcaiaJ, 
I  jtiry,  then  to  ctirftng  andi'mprccation.  4.  The  ag- 

L.  .  ;  circumft:anccs  iittetiding  this  fin  of  Peter,  and  they 
aTC  thefe,  '{  '^-  )  The  charattsr  of  the  perfon  thus  falling ;  a 
dillrlple,  an  apoftlc,  a  chielf  spoftle,  .i  fpecial  favonrite  ;  who, 
With  James  and  John,  had  the  fpecial  honour  to  be  with  Chrift 
upon  mou'i'i't  Tabor  ^  Poter,  who  had  preached  and  prophefied 
in  Chrift's  ftame,  c.i'll  out  dcvHs,  and  wrought  miracles  by 
Clirift's  power,  yit  he  denies  him.  (  2. )  Confider  the  perfon 
whom  he  denies  ;  his  Mafter,  his  Saviour,  and  Redeemer;  he 
that    had  walhed  Peter's  feet  but  a  little  before ;    that  ate  the 

Eadbver  with  Peter,  and  gave  the  facrament  to  Peter ;  yet  this 
ind  and  condefcc.nding  Saviour  was  denied  by  Peter.  (  3.  ) 
Confider  before  whom  he  denies  him,  in  the  company  and  prc- 
fence  of  the  chief  priefts,  fcribes,  and  elders,  and  their  fervanis, 
who  rejoiced  at  it,and  were  hardened  by  it ;  that  one  dlfciple  (hould 
fell  him  for  money,andaT;other4ifciple  deny  him  through  fear. 
(4.)  Confider  the  time  when  he  denied  him :  veriiy  it  wasbut 
a  few  hours  after  he  l'.ad  rieccived  the  facrament  ot  the  Lord's 
fuppci  from  Chrift's  o'.vn  hand.  How  unrcafonablc  tfaqtj  ;s 
their  objedfion  againft  coming  to  the  Lord's  table,  becaufefomc 
that  go  to  it,  dilhonour  Chrift  as  foon  as  they  come  from  it  I 
Stich  examples  niuft  not  difcourage  us  from  coming  to  the  or- 
dinance, but  excite  and  encreafe  our  watchfulnefs  after  wehave 
bcdn  there,  to  take  heed  that  the  future  conduct  of  our  lives 
be  fuited  to  thefolemnity  ofafacramental  table.  (5.J  Confid- 
er the  fmallnefs,  of  his  temptation  todeny  Chrift  ;  a  damfel on- 
ly put  the  qucftion  to  him,  Art  thou  nit  one  of  his  difcipks?  \i 
a  band  of  armed  foldiers  had  appeared  to  him,  and  affrighted 
\i\t\ ;  had  he  b^en  terrifted  by  the  high  prieft's  threatenings, 
bound  Uhd  let!  aWay  to  judgment,  fentenced  to  an  ignomi.n- 
ious  painful  death,  fomeexcufe  pnight  have  been  madefo.-him: 
Blit  tbdifcvvn  his  relation  to  Chrift  at  the  queftion  of  a  maid- 
fervant  that  kept  the  door  only  :  the  fmallnefs  of  the  temptati- 
on was  an  aggravation  of  the  crime.  "Ah,  Peter,  how  unlike 
thvfelf  art  inou  at  this  lime !  Not  a  rock,  but  arecd  ;  a  pillar 
blown  dr.-,vn  by  a  woman's  breath.  O  frail  humanity,  whofe 
ftrcngth  ;s  weaknefs  and  infirmity!"  M/f  here,  That  in  molt 
of  the  faints'/alls  recorded  in  fcriplure,  either  the  firllenticer.";, 
or  the  accldttifal  cccanons,  were  ■ivomcn. .  Thus  in  Adam's, 
Lot'i;,  S-imtifon'.*,  David's,  SoJomon's,  and  Peter's.  A  weak 
creature  mav  be  a  firOng; tempter ;  nothing  is  too  impotent  or 
ufelefs  for  the  devil's  fervice.  It  was  a  great  aggravati,-n  of 
Peter's  fin,  that  the  voice  of  a  maid,  adoorkceperonly,  ihould 
be  ftron^cr  to  overcome  him  than  his  faith  in  Jefns  to  fuitain 
him.  But  what  ftiall  \ve  fay  ?  Small  thinfes  arc  luScier.r  to 
caft  us  down,  if  God  doth  not  hold  us  up:  We  link  under  any 
bunhen,  if  )ie  foftains'us  not,  .ind  yield  to  every  temptation, 
if  he  leaves  us  to  ourfeIve.«.  A  damfel  ftialt  then  make  adif- 
cipli  ftirink,  and  a  dnOr-keeper  is  enough  to  drive  an  cpoitic 
before  'her.      And  immedinfch  the  rich  crnr.     Ar.: '  "  fn- 

k-y  !  t'.- zcfr^'s  c/Jifiit)   which /quI  unto  hitn,  •  ;'< 

Here  we  hare  nn  account  of  St.  Pettr ;; 
..ri.''r.lii5lh!^cfultill,  bv'  -  ■■  --  ■■■. -vl ?.f}.  r-. 


OiiJiP.  x>:vi. 


St.'    MATTHEW, 


lo^ 


of  rcpcrttancc.  Where  ahfcrve.  The  fuddcnnefs  of  his  re- 
pentance, the  means  of  his  repentance,  and  the  manner  of  it, 
I,  1  he  fiidfltniufs  of  his  repentance:  Although  his  fin  was 
great,  yet  his  repentance  was  fpecdy,  and  without  delay.  Here 
Mtc,  That  fms  committed  by  the  ftirprifal  of  a  fuddcn  tempta- 
tion, are  much  fooncr  repented  of,  than  where  the  fin  is  pre- 
furaptuous  and  deliberate.  David's  fms  of  murder  and  adul- 
tery wtrc-prefiimptuoiis  and  deliberate  fms:  He  continued  a 
loh^  tfmc'ii^then),  and  lived  almofl  a  twelve  month  withouta- 
n})  folcirmrcpentaaie  of  them.  St.  Peter's  fin  was  hafty  and 
fucklen,  under  a  violent  paflion  of  fear,  contrary  to  his  fettled 
purpofc  and  rdolution  of  conftancy ;  and  hctakesthe  warning 
of  the  fecoiid  crowing  of  the  cock,  and  goes  forth  to  exprefs 
his  repentance.  i.  The  means  of  his  repentance,  which  was 
t\yofold.  Ivcfs  principal,  the  crowingof  the  cock ;  more  prin- 
cipal, Chrift  looking  upon  Peter, and  Peter'srememberingthe 
words  of  Chrift.  (i.  The  lefs  principal  means  of  St.  Peter's 
repentance,  was  the  crowing  of  the  cock:  (  Bp.  Reynolds  w 
•St.  Peter'f/////.  I  As  the  voice  of  the  maid  bccafioned  him  to 
/ill,  fo  the  voice  of  the  cock  occafioned  him  to  repent.  That 
God  who  can  work  without  means,  does  fomctimes  v/ork  by 
weak  and  contemptible  means,  and  when  he  ptleafes  can  open 
ihe  mouth  of  a  bird  or  beafl  for  the  converlion  of  a  man. 
iut  why  fliould  our  Saviour  chufc  the  crowing  of  a  cock  as  a 
tneans  to  bring  St.  Peter  to  repentance  \  There  is  ever  fome 
myftery  in  Chrift's  inllrument ;  the  cock  was  a  preacher  to 
(Call  Peter  to  repentance,  there  being  fomething  of  emblem 
between  the  cock  and  a  preacher.  A  true  minifter  muft 
have  the  wings  of  a  cock  to  rouze  up  himfelf  from  fecurify, 
and  to  awaken  others  to  a  fonfe  of  their  duty.  He  muft  have 
the  watchfulnefs  of  a  cock,  to  be  ever  ready  to  difcover  and 
forewarn  danger.  He  muft  have  the  voice  of  a  cock,  to  cry 
aloud,  and  tdl  Ifrad  of  their  Jin,  znd  tcrnfy  ihe  roaring  lion, 
and  riiake  him  tremble.  In  aword,hemullobferve  thehours 
of  the  Cock ,  to  crow  at  all  feafons  of  the  night,  to  preach  in  fea- 
yjw  an-/ «// c'//ir(!7/i/j,  the  glad  tidings  of  fal  vat  ion.  But,  2.  The 
more  principal  meansof  St.  Peter's  recovery,  was,  ('i.)Chrift's 
Jooking  upoii  Peter.  Ghrift  firft  looks  upon  Peter  with  an 
eye  of  mercy,  grace,  and  pity,  before  Peter  looks  upon  his  fin 
in  order  to  repentance.  Here  take  notice  of  the  greatncfs  of 
Chrift's  grace,  of  his  wonderful  love  and  mercy  to  this  poor 
tlifciple.  V/he.n  otir  Saviour  v/as  upon  his  trial  for  his  life,  a 
time  when  our  thoughts  are  wholly  taken  up  about  ourfelvcs; 
even  then  did  Chrift  find  leifure  to  think  upon  Peter,  remem- 
ber to  turn  about,  and  give  him  a  pitiftil  but  piercing  look  \  a 
Jobk  that  melted  his  heart,  arnl  diffolved  it  into  tears.  Wc 
never  begin  to  lament  for  fin,  till  we  are  firft  lamented  by  our 
Saviour.  Jefus  looked  upon  Peter.  That  is  the  firft  more 
principal  means  of  Peter's  repentance.  The  fccond  is,  Peter's 
remembering  the  words  of  Chrift,  Befon  the  cock  oao  twice, 
Ihou/halt  dcny'metkrice.  Thisremembranceof  Chrift's  words 
was  an  applicative  and  feeling  remembrance  of  thtni.  He  re- 
jmcmbcred  the  prediflion  of  Chrift,  and  applies  it  fcnfibly  to 
himfell.  Teaching  us,  Th;U  the  cfticacy  of  Chrift's  word',  in 
'order  to  the  bringing  of  a  I'o'jI  ihtorepcnt.ince.depcnds'not  iip- 
tni  the  hiftorical  remcrfitrahce  of  it,  but  upon  the  clofe  appli- 
cation of  it  to  every  mrn'r  confclencc.  A  faiiftiiitd  remcm- 
irance  of  ChrilVs  woris,  iind  otir  own  fins,  is  an  excelletlt 
preparative  to  repentance.  Laftly,  The  manner  of  Sr. 
Peter's  repcnta.pCe^  i}  vwas  (t^crc,  he  went  out;  it  was  fin- 
cere,  he  ivcpt  iith'riy  ;  it  was  lafting  and  abiding  all  the  days 
<*'!Xis'Iifc,  -ar-d  :::t;i:i!t;l  With  an  c.-iJraordliui;y  zeal  and  fw'r- 


wardnefs  for  the  fcrvicc  of  Chrift  to  the  end  of  tiis  life.  i.  It 
wa»  fcctet,  hewenliut:  Vere  dolet^  qui  fine  tefiedolet.  Hefought 
a  place  of  retirement  where  he  might  mourn  in  fecrtt;  he 
cannot  well  be  thought  to  difTcmblc  his  grief,  v;  ho chufcs  noo- 
ther  witnefs  but  the  nmniprcrcnt  G<h1.  Solitaiintfs  is  moft  a- 
greeablc  to  an  affliited  fpirit ;  and  as  Peter's  forrow  cauftd 
him  to  go  forth,  fb  might  alfo  ftiame.  Chrift  locked  upf)n 
Peter,  but  how  afhanied  muft  Peter  bctolnnk  upon,  Chrift, 
confidcring  that  he  fo  l.itely  denied  to  have  ever  fccn  nim  ?  2. 
His  repentance  was  finccre,  he  zvept  bitterly  ;  his  grief  was  ex- 
traordinary, and  his  tears  abundant.  There  iscver  a  weeping 
that  follows  fin  ;  fin  muft  coft  the  foul  forrow,  either  here  or 
in  hell  ;  we  nuill  mourn  a  while, or  lament  forever.  Doubt- 
lefs  with  Peter's  tears  there  was  joined  a  hearty  confcflion  of 
fin  to  God,  and  fniart  rcfleclions  uponhimftlf,  after  this  man- 
ner: "  Lord,  what  have  I  done  !  I  thatdidor.ceacknowledgc 
my  mafter  tj  be  Chrijl,  the  Sri  cf  the  Uving  Gid,  have  fince  de- 
nied him  with  oaths,  curfes,  and  imprecations ;  I,  that  pro- 
mifed  to  lay  down  my  life  for  his  fake,  have  yet  difov/ned  and 
denied  him  at  the  voice  of  a  damfel.  O  what  unfaithfiilnefs, 
what  wcaknefs,  what  wickednefs!  O  that  my  head  were  wa- 
ters, and  mire  eyes  a  fountain  of  tears,  that  I  might  weep  all 
iny  days  for  the  fault  of  this  one  night!"  BlelTcd  indeed  are 
the  tears  of  of  a  converted  revolter,  and  happy  is  the  very  mif- 
ery  of  a  mournful  offender.  3.  This  holy  man's  repentance 
was  lafting  and  abiding;  he  hail  a  lively  fenfe  and  remembra.ncc 
of  this  fin  upon  his  foul  all  his  life.  Ecclelialtical  hiftory  re- 
ports, that  ever  after,  when  St.  Peter  heard  the  crowing  of  a 
cock,  he  fell  upon  his  knees  and  mourned  ;  others  fay,  that  he 
was  wont  to  rife  at  midnight,  and  fpend  the  tim.e  in  penitent 
devotion  between  cock-crowing  and  day-light.  And  the  pa- 
pifts,  who  love  to  turn  every  thing  into  fuperftition,  began  that 
pradice  of  fetting  a  cock  upon  the  top  of  tower.s,  and  ftecple^, 
and  chimnies,  to  put  the  people  in  mind  of  this  im  of  Peter, 
and  his  repentance  by  that  fignal.  Laftly,  St.  Peter  s  repen- 
tance was  attended  with  an  extraordinary  zealaiiJ.torwardncfs 
for  the  fervice  of  Chrift,  to  the  end  of  his  life.  He  had  an 
earneft  love  towards  Chrift,,  T'/^a//  that  kniwe/i  nil  things,  inow- 
e/i  that  Hove  thee :  And,  as  an  evidence  of  it,  he  if:A  Chrift's 
fiieep  ;  for  in  the  Acts  of  thcapoftlcs,  we  read  of  his  extraor- 
dinary dilligence  to  fprcad  thegnfpel ;  and  his  travels  in  order 
thereunto,  are  compared  to  be  nine  hundre!  r.:;d  fifty  miles  : 
And  the  wifdom  of  God  thought  fit  that  this  apoltlc  lliculd 
preach  the  gofpcl  to  the  Jews,  as  St.  Paul  did  to  the  Gentiles; 
that  as  he  had  joi.icd  with  the  Jews  in  denying  and  difowning 
Chrift,  fo  he  fhould  endeavour  to  perfuade  them  to  join  witi» 
him  fn  repentance,  as  he  had  joined  with  them  in  their  (in. 
His  fin  was  in  fome  refpei^like  theiis,  therefore  he  is  lent  to 
preach  the  gofpcl  to  them,  and  his  diligence  therein,  isan  un- 
doiibtcdproof  and  evidence  of  his  repentance.  Hive  any  of  us 
fallen  with  Peter,  though  not  with  a  formal  adjuring,  yet  by  .h 
praiHcal  denying  of  him,  let  us  go  forth  and  weep  with  hiu»; 
let  us  be  more  \igi'!a,Tr  andwatchfidoverourfelVes  forthctime 
to  come  ;  let  us  cxprefs  more  extraordinary  l<;ve  unto,  and  zeal 
for  Chrift,  moro  diligence  in  his  fervice,  and  more  concerncd- 
Tiefs  tor  his  honour  and  glory.  This  would  be  an  happy  jin- 
provemcnt  of  this  exa.mc-lc.  The  Lordgrant  it  may  have.th^t 
bleired  cfFea-.    Anun.     ' 

C  H  A  P.     XX VH. 


w 


HE>r  the  ir.ornin,;  \fzs  cotnc,   all  tho  chi. ' 
pricfls  and  e'deis  ci'  the  ^epp"«  took  counlcl 


ito 


Sr.     M  A  T  T  n  E  W. 


C»A 


r  xxvit. 


a£;ainR 


jefui  to  put  him  to  death.  2  And  when 
they  had  bound  him,  they  led  him  away,  and  deli- 
vered him  to  Pontius  Pilate  the  governor. 

The  fnrcgoirg  chapter  gave  us  an  account  of  Jiidas's  trea- 
fon,  in  cieliveringour  Saviour  into  the  hands  of  the  chicfpriefts. 
In  this  chapter  wc  find  our  lioly  Lord  brought  by  the  chief 
priefts  unto  Pontius  Piiate  the  Roman  governor,  in  order  to 
nis  arraignment  and  condemnation.  Whence  etferve.  That 
it  has.  been  the  old  policy  of  corrupt  church  governors  to  a- 
b\ifc  the  power  of  the  civil  ma^iftrate,  in  executing  their  cru- 
el and  unjuft  cenfuresiipon  holy  and  innocent  pcrfons.  The 
chief  priciVs  and  elders  do  ni)t  kill  our  Saviour  thcmfclves, 
but  they  deliver  him  over  to  the  fecular  power,  and  defire  Pi- 
late, the  civil  magiftrate,  to  fentcnce  and  condemn  him,  which 
fnor.  after  vrc  Oiall  find  he  did.  7"hn  l>au>id and hd him  away : 
But  what  need  was  there  of  binding  him,  that  never  made 
any  refiit.ir.'i'e  ?  And  O,  what  ingratitude  was  it  to  bind  him 
with  cordi,  who  came  to  unloofe  ihofc  bands  of  lin  wherewith 
wc  were  bound! 

3  5  Then  Judas  which  had  betrayed  him.  when  he 
faw  that  he  was  condemned,  repented  himfelf,  and 
brought  again  the  thirty  pieces  of  filver  to  the  chief 
priells  and  elder.s,  4  Saying,  I  have  finned,  in  that 
I  have  betrayed  the  innocent  blood.  And  they  faid, 
Wliat  li  that  to  lis  ?  fee  thou  to  tliat.  5  And  he  caft 
down  the  pieces  of  filver  in  the  temple,  and  depart- 
ed, and  went  and  hanged  himfelf. 

Here  wchave  a  fad  relation' of  Judas's  defperate  death,  af- 
ter an  hypocritical  life,  as  alfo  of  the  horror  of  his  mind  and 
confcicncc  before  his   death,       Ohfen-e  here,     i.    The  time 
when  Judas  repented  ;    after  it  was  too  late.      fPhcH  hejaxu 
that  he  ivas  condemned,  he  repented.        Learn  thence,  That  they 
that  will  not  fee  their  fins  timely  to  their  converfion,  fhall  fee 
them  fooner  or  later  in  their  confufion.    2.    The  repentance 
itfelf,  in  the  fcveral  parts  and  branches  of  it :    He  was  for- 
rowfu!  for  the    fa£l,  he  made  confeflion  of  his  fin,  and  made 
reflitution  for  the  wrong  done.     He  repented  faying,  Ihavefm- 
ved;    and  caj}  di'wn  the  thirty  pieces  of  filver.       Learn  thence, 
That  a  wicked  man,  when  confcience  is  thoroughly  awakcn- 
<d,  may  make  conteffion  of  his  fin,  cxprefs  fome  forrow  for 
It,  and  endeavour  alfo  the  making  of  fome  fatisfadion  and  re- 
fliftition  tor  tlie  wrong  and  injury  done  by  it.       They  that 
mourn  for  fin  as  fin  ;    they  that  mourn  more  for  the  intrinfic 
«vil  that  is  in  fin,  than  for  the  penal  and  confequential  evils 
that  follow  fin  ;  they  that  confels  fin  voluntarily  and  freely, 
■particularly,  penitently,   believingly,  with  an  eye  of  forrow 
upon  their  fin,  and  an  eye  of  faith  fixed  upon  their  Saviour ; 
they  that  make  rcflitution  as  an  a£l  of  obedience  to  the  com- 
mand of  God,  and  as  an  adl  of  juftice  and   righteoufncfs  to 
their  neighbour;  fuch  perfons  repentance  lliall  nndacceptance 
wiih  God.  3.  The  anfwer  and  reply  which  the  wicked  high 
prieHs  and  elders  make  to  defpairing  Judas,    i.    They  cxcufe 
thcmfclves,  ff^hat  is  that  to  us?    It  isnatural  to  all  finners  to 
<hift  fin  from  thcmfclves,  and  to  lay  it  at  any  door  rather  than 
their  own.       Thofe  that  have  had  a  (hare  in  the  pleafure  and 
profit  of  fin,   are  yet  very  defirous  to  throw  tiie  odium  and 
guilt  upon  others.      PVhat  is  that  to  us  ?  Say  thefe  monlters  in 
jln.       O  wonderful  ftupidity!    could  they  think  it  nothing-to 
them  to  hire  a  man  to  betray  innocent  blood?    Was  not  the 
monev  given,  the  price  of  blood }  and  the  field  they  bought, 


the  field  of  blood  ?  yet  do  they  impudently  fay,  IFhat  is  that 
to  us?  1.  As  they  excufe  and  acquit  thcmfclves,  fo  they  load 
and  burden  him ;    Loci  thou  to  that.      Lord  !    what  miferablc 
comforters  arc  companions  in  fin  to  one  another,  when  dif- 
trefs  and  forrow  comes  upon  them  ?    When  fin  comes  to  be 
queftioncd  in  order  to  its  being  punifhed,   every  finncr  is  for 
fllifting  for  himfelf,  and  leaves  his  fellow  in  the  lurch.      Let 
us  then  remember  the  words  of  the  Holy  Ghoft,  He  thai  ivaii- 
eth  with  zvife  men  fhall  be  wife,  but  a  companion  of  fools /hall  he  de- 
flroyed.      How  jolly  foevcr  finners  are  together,  when  in  the 
height  of  their  lufts,  they  are  but  mifcrable  com.forters  to  one 
another  upon  a  fick-bed,  or  under  the  lafhes  of  an  awakened 
confcience.       But  though  tl.ey   may  avoid   each  other  now, 
there  is  a  time  coming  when  it  will  be  impoilible;    at  the 
great  day,  the  finner  (hall  fee  both  his  companions  in  fin,  and 
his  fins  thcmfclves,  to  be  what  he  would  never  believe  them 
here,  the  vileft  of  monftcrs     4.    The  fad  and  fatal  end  of  Ju- 
das ;    he  wer.t  forth  end  hanged  himfelf.      Horror  and  dcfpair 
took  hold  upon  him,  ■xrAjei-z.ed  his  confcience ;    which  was  fo 
iiitollcrable  that  he  ran  to  the  halter  for  a  remedy.      Learn 
thence,     i.    That  confcience  is  a  powerful,  though  invilTible 
executioner ;    the  wrath  of  man   may  be  endured,   but  the 
wrath  of  God  is  infupportable,   and  the  eruptions  of  confci- 
ence are  irrefiftable.      O  how  intolerable  are  thofe  fcourgc's 


that  lafh   us  in  this  tender  and  vital  part!    Judas,  awakened 
with  the   horror  of  his  fail,  confcience  becjins   to  roufc,  and 
the  man  is  unable  to  bear  up  under  the  furious  revenge  of  his 
own  mind.       There  is  an  aflive  principle  in  men's  breaAs 
and  bofoms,  which  feklom  fuffers  daring linners  to  pafs  in  qui- 
et to  their  graves.      Guilt  is  naturally  trotiblefome  and  unea- 
fy  ;    it  difiurbs  the  peace  and  ferenity  of  the   mind,  and  fills 
the  foul  with  ll.orms  and  thunder,  both  in   life  and  death. 
How  vainly  did  Judas  hope  to  take  fanfluary  in  a  grave,  and 
to  meet  with  that   cafe  in  another  world,  which  he  could  not 
find  in  this!  Thuscnded  this  miferablc  man,  Judas.     Behold! 
ye  prefefiTors  of  religion,  the  terrible  example  of  God's  juftice 
on  a  deceitful  hypocrite.     Behold!  a  difciple,  an  apoftle,  firft 
a  traitor,  then  a  felf-murdcrer.  Behold!  all  ye  covetous  world- 
lings,   to  wliat   the  love   of  that  accurfed   idol  has  brought 
this  wretched  apolllc.      Behold!  Judas,  once  fliining  in  the 
robes  of  a  glorious  profeflion,  now  fliining  in  the  flames  of 
God's  eternal  wrath  and  vengeance.       Lord !    how  earned 
ought  we  to  be  for  thy  preferving  grace,  when  neither  the 
prefcncc,  the  miracles,  the  fermons,  the  facraments  of  Chrill, 
could  preferve  and  fecure  a  profelfor,  a  difciple  and  apoftle, 
from  the  fatal  mifchief  of  a   ruinous  apoftacy !    Let  him  thai 
thinketh  hejlandetb  take  keed  leji  befall. 

6  And  the  chief  priells  took  the  filver  piece.s,  and 
faid,  it  is  not  lawful  for  toput  thein  into  the  treafuiy, 
becaufe  it  is  the  price  of  blood.  7  And  they  took 
rounf(  I,  and  bought  with  them  the  potters  field,  to 
bnrv  (Irangcrs  in.  8  Wherefore  that  held  was  call- 
ed, The  field  of  blood.  (9  Then  was  fu Hilled  that 
which  was  fpoken  by  Jeremy  the  prophet,  faying, 
And  they  took  the  thirty  pieces  of  filver,  the  price 
of  him  that  was  valued,  whom  they  of  the  children 
of  Ilrael  did  value  ;  10  And  gave  them  for  the  pot- 
ters field,  as  the  Lord  appointed  m€.  j 

Note  here,  i.  The  nicenefs  and  forupuloCty  of  thefe  hypo- 
crites ;    they  made  no  fcruple  to  give  money  to  fhed  blood, 

but 


Chap,  xxvic? 


St.     MATTHEW. 


:it 


but  they  Temple  (he  rutting  that  money  i:i»o  th^  trcafury 
which  was  the  pjicc of  Wood.  They  arc  afraid  to  defilt;  their 
frtafiiry,  but  arc  not  afraid  to  pollute  their  foul.';.  Thus  hv- 
pocrit«s/?;wi  fit  a  riiat,  and  Jvjall'Av  a  camel \  fcruplc  a  cere- 
mony, but  make  no.  confcience  of  murder  and  p;.'rjury.  2. 
The  ufe  which  they  put  this  money  to,  vvliich  Judas  brought 
them;  they  bought  with  it  a  field  tobury  ftrangers  in.  Thus 
Chrill,  who  v.'as  himft-lf  a  {hanger  in  a  borrowed  grave,  bv 
the  price  of  his  blood  (being  thirty  pieces  of  filver)  conferred 
graves  on  many  ftrangers.  Laflly,  How  the  wifJom  of  God 
ordered  it,  that  hereby  a  fcripture-prophecy  might  be  fulfdled, 
Zech.  xi.  13.  They  weighed  for  my  price  th:rt\  pieces  offilvcr, 
and  1 1  oak  and  raft  them  unto  the  potter.  Whence  learn,lL\\M. 
all  the  indignities  and  abafing  fufFerings  which  the  Lord  Je- 
f'ls  underwent,  were  not  only  foreordained  by  God,  but  alfo 
f  )retold  by  the  holy  prophets  :  His  being  fcourgcd,  but^lted, 
fpit  upon,  and  here  his  being  fold  for  thirty  pieces  of  filver. 

1 1  And  Jcfus  ftood  before  the  governor :  and  the 
governor  afked  him,  faying,  Art  thou  the  King  of 
the  Jew.s?  And  Jefus  faid  unto  him.  Thou  i'ayelL 
12  And  when  he  wasaccufed  of  the  chief  priefls  and 
elders,  he  anfwered  nothing.  13  Then  faith  Pilate 
unto  him.  Hearefl  thou  not  hou'  many  things  they 
witnefs  againfl:  thee  ?  14  And  he  anfwered  him  to 
never  a  word,  infomuch  that  the  governor  marvelled 
greatly. 

AVr  here,  i.  That  our  Saviour  readily  anfwers  Pilate, 
but  refufes  to  anfwcr  the  chief  priefts  before  Pilate.  Pilate 
artcs  him,  Art  thou  the  King  of  the  Jewsf'  Jcfus  readily  an- 
fwcrs,  Thoufayefl;  or.  It  is  as  thou  fayeft.  But  to  all  the 
accufations  of  the  chief  priefts,  and  to  all  that  they  laid  to  his 
ciiarge  before  Pilate,  our  Saviour  anfwers  never  a  word :  pro- 
bably for  tliefe  rcafons;  becaufe  his  innocency  was  luch  as 
needed  no  apology ;  becaufe  their  calumnies  and  accufations 
v-ere  fo  notoriouily  falfe,  that  they  needed  no  confutation ;  to 
niew  his  contempt  of  death,  and  to  teach  tis  by  his  own  ex- 
ample patience  and  filcncc,  when  for  his  fake  we  are  flander- 
ed  and  traduced.  Lcc.rn  thence.  That  although  we  are  not 
obliged  to  anfwer  every  captious  and  enfnaring  quefiion,  nor 
to  refute  every  Handcr  and  falle  accufation,  yet  are  we  bound 
faithfully  to  own  and  confefs  the  truth,  when  we  are  foleinnly 
Called  there;  into.  Our  Saviour,  aj  a  deaf  man,  hears  not,  an- 
Iwers  not  the  columnies  of  the  chief  priefts;  but  when  Pi- 
late adcs  him,  Art  thou  the  King  of  the  JrMs?  or,  as  St.  Mark 
has  it,  Art  thou  the  Son  of  the  llcf}'ed?  Jefus  faid,  1  am  ;  though 
he  knew  that  anfwer  would  coft  him  his  life.  Hence  thea- 
poftle,  I  Tim.  vi.  13.  izys.  That  Chri ft  before  Pontiu:  Pilate 
witnejfed  agi':d  confcffion.  Teaching  us.  Sometimes  to  hold  our 
peace  when  our  reputation  isconcerned ;  but  never  to  be  filent 
.when  the  honour  of  God,  the  glory  of  his  truth,  the  edificati- 
on and  confirmation  of  others,  may  eSFeftually  be  promoted 
by  our  open  confeJion  :  Then  muft  we  with  Chrift  give  a 
direft,  plain,  and  fi.ncere  anfwer.  For  whofoever  denies  him, 
or  any  truth  of  his,  knowingly  and  wilfully,  him  will  Chriji 
deny  in  the  prefence  of  his  Father,  and  before  all  his  holy  angels. 

15  Now  at  that  feaft  the  governor  was  wont  to  re- 
leafe  unto  the  people  a  prifoner.  whom  they  would. 
16  And  they  had  then  a  notable  prifoner,  called 
Barrabbas.    17    Therefore  v/hcn  they  were  gathered 


together,  Pilate  faid  utito  them,  Whom  will  ye  that 
I  rcleafeunto  you  ?  Barrabbas,  or  Jefu,s  which  is  cal- 
led Chrill  ?  18  For  he  knew  that  for  envy  they  had 
delivered  him. 

Now  at  that  fenjl ,{\\2l\  is,  at  the  feaft  of  the  paFo-.-er,  which 
by  way  of  emijicncy,  is  called  the  fen/I,  the  governor  ufed  it.) 
rcleafi.:  a  prifoner  fpofhbly  by  way  of  memonal  of  their  de  i- 
verance  out  of  Egypt)  accordingly  Pilate  makes  a  moiion  to 
tlicm,  that  Chrift  m.iy  be  theprifoner  fet  at  liberty  iti  honour 
of  their  feaft  ;  for  he  was  fenfiblc  that  what  they  did  wasout 
of  envy  and  malice.  As  covetoufncfs  fold  Chrift,  fo  envy 
delivered  hiin.  Envy  is  a  killing  and  murdering  pa/Iion'; 
Envyjlayetk  tl;eflly:.r.e.]oh  v.  2.  that  is,  it  flays  the  filly 
pcrfon  who  harbours  this  pcftilciit  luft  in  his  bofom,  and  ij; 
like  a  fire  in  his  bo.nes  continually  preying  upon  him,  caufini' 
him  to  pine  away,  and  die  mifcrably,  becaufe  snother  lives 
happily.  To  envy  another  man's  profperity,  is  an  argument 
of  the  worft  fimplicity  ;  yea,  as  envy  (layeth  the  filly  one,  fo 
it  prompts  and  provokes  the  finner  to  feck  the  flaying  of  inno- 
cent ones.  .Envy  wifhes  the  envied  pcrfon  out  of  the  wav, 
yea,  out  of  the  world;  and  if  need  be,  not  only  wifh  it,  but 
lend  a  lift  towards  it  too ;  witnefs  the  chief  priefts  here,  whole 
envy  was  foconfpicuous,  that  Pilate  himfelf  takes  notice  of  it, 
and  favs,  He  knew  that  fir  envy  they  had  delivered  him. 

ig    When  he  was  fet  down  on  the  judgment-ftat 
his  wife  fent  unto  him,  faying,  Have  thou   nothing 
to  do  with  that  juft  man  :  for  I  have  fufFered  man/ 
things  this  day  in  a  dream  becaufe  of  him. 

There  are  feveral  forts  or  kinds  of  dreams,  natur.-il,  moral* 
diabolical,  and  divine.  The  queftion  is,  what  kind  of  dream 
this  was?  Not  f?(7/://v7/,  all  agree;  fome  think  it  was  diabolical, 
and  that  Satan  hoped  thereby  to  prevent  the  work  of  man  s 
redemption  by  the  death  of  Chrift.  But  if  To,  Why  had  nor 
Pilate  the  dream  rather  than  his  wife  ?  Probably  this  drcmi 
was  from  God,  for  even  our  dreams  are  ordered  by  God  ;  or.- 
flceping  as  well  as  our  waking  times  are  in  his  liand.  tean: 
hence,  How  wonderfully  the  wifdom  and  power  of  God  isfcen 
in  this  womans  tcftimony,  which  fhegave  to  the  innocency  cf 
our  Saviour.  Wtien  all  his  difciples  v/ere  fled  from  hi.n, 
when  none  of  his  friends  durft  fpeak  a  word  for  him,  Go'l 
raifes  up  a  woman,  a  ftranger,  a  Pagan,  to  give  evidence  of 
his  innocency.  And  it  isobfcrvable,  that  at  our  Saviours  tri- 
al, not  one  mouth  was  opened  fo  plead  or  fpeak  a  v/ord  for 
him,  in  defence  of  innocency  itfclf,  but  only  Pilate's  and  his 
wife's;  they  both  pronounce  him  righteous,  tiiough  they  were 
Gentiles  and  P.igans,whilft  his  own  kindred  and  coiintrymei;.' 
the  Jews,  thirft  after  his  righteous  and  innocent  blood. 

20  But  the  chief  priefts  and  €Jders  perfuadcd  the 
multitude  that  they  Ihould  afk  Barrabbas;,  and  dellroy. 
Jefus,  21  1'he  governor  anfwcrcd  and  faid  unto 
them,  Whether  of  the  twain  will  ye  that  I  rcleafe  un- 
to you  ?  They  faid,  Barrabbas.  22  Pilate  faith  un- 
to them,  What  fliall  I  do  then  with  Jefus,  which  is 
called  Chnfl?  They  all  fay  unto  him.  Let  him  be 
crucified.  23  And  the  governor  faid,  Why,  what: 
evil  hath  he  done  ?  But  they  cried  out  the  more,  fay- 
ing. Let  him  be  crucified. 


Its 


St.     MATTHEW. 


Cha?<   x*V*tt 


Qhffr:ic\virt,  f.  IJow  e)(ce«lirigly  uBwUHng  and  avarfa 
niatc  was  to  bo  tV.c  ii;(Viimo:it  of  our  $u\  ioiirs  dcatli ;  on« 
vlule  lie  bid.';  the  Jews  take  him  thcmfclycs,  and  judge  him 
nrcording  to  their  own  luw ;  another  while  he  ofters  to  lave 
Chrift  in  honour  of  tbr-it  fe.ift,  when  by  cnftom  he  was  fore- 
Ifafe  a  prifoner,  and  this  prifoncr  he  defired  might  be  Jcfus. 
Wljcn  th|,-.  would  not  fatisfy,  he  expoftiibtcs  with  them  a- 
boiitoiir  Saviour's  inr-octncy,  ii hat  evil  hath  l>e  done  ("  Nay, 
St.  Lwke  fays,  chap,  xxiii.  Ti\rl  Pilate  came  forth  three  tima, 
qn^frrfrijij  ll>al  'hffjund  no  fault  in  him.  Yet  though  Pilate 
was  fatiMicd,  the  jews  would  notbedcnicd.  Thcnce/^flr«, 
That  wivked  m^n  ard  hypocrites  within  the  vifiblc  church, 
may  ho  ^uilty  of  fuch  tremendous  ads  of  wickcdnefs,  as  tlie 
confcience  of  inndels  and  pagans  without  the  church  may  bog- 
gle at,  and  prcteft  againft.  Pilate,  a  Pagan,  abfolvcs  Chrill, 
whilft  hypocritical  Jews,  which  had  heard  his  dodlnnc,  and 
feen  his  miracles,  condemn  him.  But,  2.  Who  influenced 
the  main  baiy  of  the  Jews  todcfirc  Barrabbas,  and  to  deftroy 
jcfus?  Ixviss  Xhc  chief  priefis  and  elders,  \)\ty  perfuadcd  the 
vmkiliuie.  Wo  to  the  people  when  their  guides  and  leaders 
arc  corrupt ;  for  then  they  (hall  be  tempted  by  wicked  conn- 
fcl ;  and  wo  unto  them,  much  more,  if  they  follow  their  wjc- 
ked  andpernicious  counfels.  Thus  did  the  Jews  follow  their 
guides,  the  chief  priefts,  till  they  had  prcferved  Barrabbas, 
and  deftroycd  Jcfus. 

24  When  Pilate  faw  that  lie  could  prevail  nothing, 
but  that  rather  a  tumult  was  made,  he  took  water,  and 
wallicd  hh  hands  before  the  multitude,  faying,  I  am 
innocent  of  the  bloodof  this  juft  pcrfon  :  kcyc  toit. 
Two  \Vmgs-Mc\vcrt  ohfervabh  in  Pilate's  wafliing  of  his 
hands,  i.  By  this  aaion'he  pronounces  our  Saviour's  inno- 
«ency,  and  was  willing  thereby  to  teUify  his  own,  that  he  did 
net  confent  to  our  Saviour's  death  ;  wafhing  the  hands  being 
a  nfual  ceremony  in  proteftationof  a  pcrfon 's  iniiocency.  But, 
1.  It  was  great  folly  and  madnefs  in  Pilate,  to  think  thatwafh- 
i"ng  of  his  hands  did  or  could  free  him  from  the  guilt  of  inno- 
cent blood.  «'0  Pilate!  thou  hadit  need  rub  hard,  if  thou 
meaneft  to  fcour  from  thy  foul  the  guilt  ofthatcrimfonfinlwhich 
thou  haft  committed  ;  thy  guilt  cleaves  fo  dofeunto  thee,  that 
nothint'  can  expiate  it  but  the  blood  which  thou  hart  fpilt." 
Neithc°  was  it  any  excufc  of  Pilate's  fm,  that  wliat  he  did  was 
to  pkafe  the  people,  or  to  gratify  their  importunity.  It  is  a 
fond  apology  for  fins,  when  perfons  pretend  they  were  not 
committed  with  their  own  confent,  but  at  others  inftigalion 
and  importunity. 

25  Then  nnfwcred  all  the  people,  and  faid,   His 
blood  he  on  us,  and  on  our  children. 

That  is,  "Let  the  guilt  and  punifhmcnt  of  hisblood  reft  up- 
on us  and  our  polterity."  A  mod  horrid  and  impious  impre- 
cation !  The  dreadful  effcas  of  it  began  to  come  upon  them 
forty  years  after,  in  the  deftrudion  of  Jcrufalcm,  and  has  rc- 
flc<laml  remained  upon  their  poflerhy  to  this  day,  near  eighteen 
hundred  years;  the  jews  being  vagabonds  ovcr'tlieeartb, ab- 
horred by  all  nations  wherc^oe^  cr  they  come.  The  juft  God 
has  heard  their  wicked  willi,  and  caufed  that  blood  to  fall 
upon  them  in  fo  fcverc,  though  righteous  a  manner,  asmuft 
pierce  the  heart  of  thofe  that  read  and  obferve  it.  Godhaf.  giv- 
en them  blood  to  drink,  as  indeed  they  were  worthy.  iTus 
ought  to  be  a  terror  and  a  warning  to  all  perfons,  that  they  a- 
void  all  curfc<l  imprecations,  and  wicked  wifhesupon  them- 


felves  er  others.  Wo  tofuoh  as  wifhtlamnation  to  thcmfelvts, 
pox  and  plague  upon  others;  what  if  God  fays  Ar^fn,  ai:d  ra! 
ifi<?s  in  heaven  thy  curfcd  imprecations  made  on  earth,  as  he 
did  this  of  the  wicked  Jews,  His  blood  be  u^cn  us  emd  cur  chil- 
dren F  Yet  what  they  with  a  wicked  mind  put  up  as  a  direful 
imprecation.wc  may  with  a  pious  mind  offer  up  to  God  as  an 
humble  petition;  I^rd,  let  thy  fon's  blood,  not  in  the  guilt 
and  punifnment,  but  in  the  efficacy  andmcritof  it,  beuponur, 
and  upon  our  pofterity  after  us,  for  evermore. 

26  Thcti  relcafed  he  Barrabbas  unto  them:  and 
when  he  had  fcourgcd  Jcfus,  he  delivered  him  to  be 
crucified. 

As  the  death  of  the  crofs  wa.<:  a  Roman  punifhmcnt,  fo  it 
was  the  mar.r.cr  of  the  Romans,  firft  to  fcourgcand  whip  their 
maIefa<3:ors,  and  then  deliver  them  to  be  crucified.  Now  the 
manner  of  the  Romans  fcourging  is  faid  to  be  thus:  They 
ftripped  the  condemned  perfon,  and  bound  him  to  a  poft ;  two 
ftrong  men  firft  fcourgoxl  him  with  rods  of  thorns  ;  then  two 
others  fcourged  him  wlthv.hipsof  cords  full  of  knots;  and  laft- 
ly,  two  more  vath  whips  of  wire,  and  therewith  tore  off  the 
very  flefh  and  (kin  from  the  perfon "s  back  and  fidc«.  That 
our  Saviour  was  thus  cruelly  fcourged,  feems  to  fome  not  im.- 
probable,  from  that  of  the  'Pfalmilt,  Pfalm  cxxix,  ?.  Tht 
pktighers  ploughed  upon  my  back,  and  made  long  turrcivs.  Which 
if  fpoken  prophetically  of  Chrift,  was  literally  fulfilled  m  the 
day  of  his  fcourging.  But  why  was  the  precious  body  of  our 
blefted  Lord  thus  galled  and  torn  with  fcourgings  ?  Doubtlefs 
to  fulfil  that  prophecy,  /^arv  myhack  tithe  fmiters,  andmy checks 
ttthcm  that  plucked  off  the  hair.— That  ky  his  f  ripe s  v:e  might  hi 
healed.  And  to /f<7rn  us  patience  from  his  example:  Why 
ftjould  we  think  it  ftrangc  tobe  fcourgedeitherwiththe  tongue 
or  the  hand,  when  we  fee  our  dear  Redeemer  bleeding  by 
ftripes  and  fcourges  before  our  eyes  ? 

27  Then  the  foldicrs  of  the  governor  took  Jcfus 
into  the  common-hall,  and  gathered  unto  him  the 
whole  band  o/"/oi/«>-s.  28  And  they  ftripped  him.,  and 
put  on  him  a  fcarlet  robe.  29  And  Avhen  they  had 
platted  a  crown  of  thorns,  they  put  it  upon  his  head, 
and  a  reed  in  his  right  hand :  and  tliey  bowed  the 
knee  before  him,  and  mocked  him,  faying,  Hail, 
King  of  the  Jew.<;  ?  30  And  they  fpit  upon  him,  and 
took  the  reed,  and  fmote  him  on  the  head.  3 1  ?  And 
after  that  they  had  mocked  him,  they  took  the  robe 
off  from  him,  and  put  his  own  raiment  on  him,  and 
led  him  awayto  crucify Azm. 

The  next  part  of  our  Lord'.-;  fufferir.gr.  ccnfifted  of  cruel 
mockings.  Our  bleflied  Saviour  had fiid  that  l.c  v.asthe  king 
of  the  Jew:;  not  a  temporal  king,  to  reign  ever  ti.cm  with 
pomp  and  power,  but  a  (piritual  king,  to  rule  in  the  hearts  of 
his  people;  but  the  Jews,  miffing  <^' their  cxpedation  of  .-» 
temporal  king  in  Chrift.  look  iipo:i  him  asanimpoftor;  and 
accordingly  they  treat  him  as  a  mock  king,  putting  a  crown 
upon  his  head,  but  a  very  ignominious  and  paintul  one,  a 
crnun  ef  thorns,  afceptr:  in  Ins  hand,  but  it  wasjaf  a^r.W,  and  a 
robe  cf  ^ 
hewed 

.  Thus  i „  .       A-    r^  J  I- I  • 

fed  Redeemer:    yet  that  which  they  did  lojcft,  Oodoidi? 

carneft ; 


Chap,  xxvji. 


St.     MATTHEW, 


"3 


carneft;  for  all  thefc  tilings  were  enfigns  and  marks  of  iove. 
reignty  ;  and  almighty  God  caufed  the  regal  dignity  of  his 
Son  to  appear  and  Oiine  forth,  even  in  themidft  of  his  great- 
eft  ahafenienr.  Whence  was  all  this  jeering  and  fport,  but 
to  flout  majefty  !  And  why  did  Clirift  undergo  all  this  igno- 
miny, difgrace,  and  flianie,  but  to  fhew  us  what  was  due 
unto  us  for  our  fins,  and  to  give  us  an  example  to  bear  all 
the  fcorn,  reproach,  and  flianieiimgin^bleforhis  fake,  ICha, 

for  the  joy  that  -was/et   bcfon  him,  endured  the  crofs,  and  de- 

fp'ffd  the  Jhame? 

32  And  as  they  came  out,  they  found  a  man  of  Cy- 
rene,  Simon  by  name :  him  they  compelled  to  bear 
his  crofs.  33  And  when  they  were  come  unto  aplace 
called  Golgotha,  that  is  to  (ay,  A  place  of  a  llcull,  34 
They  gave  him  vinegar  to  drink  mingled  with  gall : 
and  when  he  had  tailed  thereof,  he  would  not  drink. 
35  And  they  crucified  him,  and  parted  hisgarments, 
carting  lots  :  that  it  might  be  fulfilled  which  wasfpo- 
ken  by  the  prophet.  They  parted  my  garments  among 
them,  and  upon  my  vefturc  did  they  cart;  lots.  36 
And  fitting  down  they  watched  him  there. 

The  fentence  of  death  being  paffed  by  Pilate,  who  can 
with  dry  eyes  behold  the  fad  pomp  of  our  Saviour's  bloody 
execution  ?  Forth  conies  the  blefled  Jcfus  out  of  Pilate's 
gates,  bearing  that  crofs  which  was  loon  after  to  bear  him. 
With  his  crofs  on  hisflioulder  he  marches  towards  Golgotha: 
and  when  they  fee  he  can  go  no  fafter,  they  force  Simon 
the  Cyrenian,  not  out  of  compalTion,  but  from  indignation,  • 
tobe  the  porter  of  his  crofs.  This  Cyrenian  being  a  Gen- 
tile, not  a  Jew,  who  bare  our  Saviour's  crofs,  might  fignify 
and  fljpw  that  the  Gentiles  fhould  have  a  part  in  Chrift,  and 
be  fharers  with  the  Jews  in  the  benefits  of  his  crofs.  At 
Jength  Chrift  comes  to  the  place  of  execution,  Golgotha,  or 
mount  Calvary.  Here  in  a  public  place,  with  infamous 
company,  betwixt  two  thieves,  he  is  crucified  ;  that  is,  faf- 
tened  to  a  great  crofs  of  wood,  his  hands  ftretched  forth  a- 
broad,  and  his  feet  clofe  together,  and  both  hands  and  feet 
faftened  with  nails  ;  his  naked  body  vvas  lifted  up  in  the  o- 
pen  air,  hanging  betwixt  heaven  and  earth  ;  thereby  inti. 
mating,  that  the  crucified  perfon  was  unfit  to  live  in  either. 
This  ihameful,  painful,  and  accurfed  death,  did  the  holy  and 
innocent  Jefus  undergo  for  Tinners.  Some  (>bferve  all  the 
dimenfionsof  length,  breadth,  depth  and  heighth  in  our  Sa- 
viour's fufFerings.  For  length ;  his  paflion  was  feveral 
hours  long,  from  twelve  to  three,  expoled  all  that  time  both 
to  hunger  and  cold  ;  the  thieves  crucified  with  him  were  not 
dead  io  foon  ;  they  endured  but  perfonal  pain,  he  u.idergo- 
ing  the  miferies  of  all  mankind  .«■  But  what  his  paflion  want- 
ed in  length,  it  had  in  breadth,  extending  over  all  the  parts 
and  powers  of  his  foul  and  body,  no  part  free  buthis  tongue, 
which  was  at  liberty  to  pray  for  his  enemies:  His  light  was 
tormented  with  the  fcornful  gefturcs  of  fuch  as ptifjed'v.' Jig- 
ging their  heads;  his  hearing  grieved  with  the  taunts  and 
jeers  of  priefts  and  people  ;  his  fnielling  olTendcd  with  noi- 
fome  favours  in  the  place  of  fkulls ;  his  tafte  with  the  gall 
and  vinegar  given  him  to  drink  :  His  feeling  was  wonder- 
fully afFeftpd  by  the  nails  which  pitrced  his  hands  and  feet, 
and  the  crown  of  thorns  which  pierced  his  tender  temples 
with  a  multiplicity  of  wounds.     And  for  the  depth   of  his 


pafTion,  it  was  as  deep  as  hell  itfelf  j  enduring  tortures  inhis 
foul,  as  well  as  torments  in  his  body  ;  groaning  under  the 
burden  of  defertion,  and  crying  out,  My  Cod,  viy  Cod,  why 
hajl  thou  forfukenme?  Laftly,  lor  the  hciolu  of  his  fuffering:', 
they  were  as  high  as  heaven,  his  perfon  being  innocent  11. <i 
infinite,  no  lefs  than  the  Son  of  God,  which  adds  an  infiniu- 
worth  and  value  to  his  fuflerings.  Lord,  let  us  he  ahh  n 
comprehend  with  all  fa'tiits  what  is  the  breadth  and  length,  depi! 
and  heighth,  and  let  us  kno-w  the  love  of  C.hrifl ,  which  in  fuffcr 
ing  for  uspajfelh  knrjiledge:  So  infinite  every  way  were  the 
dimenfions  of  it. 

37  And  fct  up  over  his  head  his  accufation  writ- 
ten,THlS  IS  JESUS  THE  KING  OF  THE  JEWS. 

It  was  the  manner  of  the  Roman',  when  they  crucified 
any  man,  to  publifli  the  caufe  of  his  death  in  capital  letters, 
placed  over  the  head  of  the  perfon.  Now,  fee  how  the  wifdoni 
and  providence  ofGcd  pov  crfully  ca  cr-iuled  theheartand 
pen  of  Pilate  to  draw  this  title,  which  was  truly  honourable 
and  fix  it  to  his  crofs  :  Pilate  is  Chrift's  herald,  and  proclaims 
him,  King  of  the  Jews-  Learn  hence.  That  the  regal  digni- 
ty of  Chrift  was  proclaimed  by  an  enemy,  and  that  in  a  time 
of  his  greateft  fufFerings  and  reproaches.  Pilate  did  Chrift 
a  fpecial  honour,  and  an  eminent  piece  of  fervice.  He  did 
that  for  Chrift  which  none  of  his  owndifciples  durft  do  ;  but 
he  did  it  not  defignedly  for  his  glory,  but  from  the  fpecial  o- 
ver-ruling  power  of  divine  providence:  But  thehigheftfer- 
vices  performed  to  Chrift  undefignedly,  fliaJl  never  be  accept- 
ed nor  rewarded  by  God. 

38  Then  were  there  two  thieves  cracifiod  with 
him.  one  on  the  right  hand,  and  another  on  the  left. 
39  5  And  they  that  parted  by  reviled  him,  waggine 
their  heads,  40  And  faying,  Thou  that  dertroyeft 
the  temple,  and  buildert  it  in  three  days,  lave  thyfeli': 
if  thou  be  the  Son  of  God,  comedown  from  the  crofs. 
41  Likewife  alfo  the  chief  prierts  mocking  Imn,  with 
the  fcribes  and  elders,  faid,  42  He  faved  others: 
himfelf  he  cannot  fave.  If  he  be  the  king  of  Ifrael, 
let  him  now  come  down  from  the  crofs,  and  we  will 
believe  him.  43  He  tiufted  in  God  ;  let  him  deliver 
him  now,  if  he  will  have  him  :  for  he  faid,  i  am  the 
Son  of  God.  44  The  thieves  alfo  which  were  cruci- 
fied with  him,  cart  the  fame  in  his  teeth. 

Here  we  have  feveral  aggravations  of  our  Lord's  I'lifftr- 
ings  upon  the  crofs.  i.  From  the  company  he  fuffered  with, 
two  thieves.  Ith.id  been  difp^ragcment  enough  to  our 
bleffed  Saviour  to  have  been  forted  with  the  belt  oi"  men; 
but  to  I'c  numl)ercd  with  the  fcuni  of  mankind,  is  fuch  an 
indignity  as  confounds  onr  thoughts.  "  This  was  intended 
by  the  Jews  to  ciiihonour  him  the  more,  and  to  pcrfuadc- 
the  world  that  he  was  the  greateft  of  offenders ;  but  God 
over-ruled  this,  that  the  fcripture  might  be  fulfilled.  He  was 
ntimhered  with  the  tran/'grtjjors,  2.  Ano'her  aggravation  of 
our  Lord's  fufFerings  on  the  crofs,  was  the  fcorn  and  mock- 
ing derifion  which  he  met  wiili  in  his  dying  moments  from 
the  common  people,  from  the  chief  priefts,  and  ficni  the 
thieves  that  fuffered  with  him.  The  commonpeople  both 
iji  vords  ctul  a£lions  exprcfTed  their  fcorn  and  deteftation  a- 

P  -ainft 


lij 


St.     M  a  T  T  H  E  W, 


C{^yv.p..x^5f^tj 


gainft  him  ;  Tmy  rev'ileJ  hint,  '^^g^l>'-g  their  heads.  The 
chief  prierts,  though  men  of  age  and  gravity,  not  only  bar- 
baroufly  mock  him  in  his  exncmcil  niifery,  whom  humani- 
ty obliged  them  to  pity  ;  but  they  feoff  atheiflically  and  pro- 
fanely, jeering  at  his  faith  and  afllancc  in  God,  tauntingly 
!  jying,  He  trujhlin  G:d  that  be  waul  J  deliver  him  ;  Ut  htm 
(/f  liver  him  novj,  if  he  will  have  him.  Where  ohferve,  Tliat 
perfecutors  are  generally  athiefb,  though  they  make  a  pro- 
feirion  of  religion.  The  chief  priclts  and  cldershere,  though 
learned  and  knowing  men,  yet  they  blafpheme  God,  mock 
it  his  power,  and  deride  his  providence,  which  was  as  bad 
as  to  deny  hi«  being.  Hence  we  may  gather,  That  thofe 
who  adminiller  to  God  in  holy  tilings  by  way  of  olHce,  if 
they  be  not  the  belt,  they  are  the  word  of  men.  No  fuch 
bitter  enemies  to  the  power  of  godlinefs,  as  the  miniftersof 
religion  who  are  never  acquainted  with  the  eflicacy  and  pow- 
er of  it  in  their  own  hearts  and  lives.  Nothing  on  this  fide 
hell  is  worfe  than  a  wicked  prieft,  a  minifter  of  God  devoted 
to  the  fer  vice  of"  the  devil.  A  third  aggravation  of  our  Lord's 
I'lifferings  on  the  crol's,  was,  that  the  thieves  that  fuffered 
with  him  reviled  him  with  the  rell :  That  is,  one  of  them, 
as  St.  Luke  has  it,  or  perhaps  both  of  them  might  da  ft  at 
firft  :  Which,  if  fo,  increafes  the  wonder  of  the  penitent 
thief's  converfion.  From  the  thief's  impenitency  we/farw, 
That  neither  (haine  nor  pain  will  chinge  the  mind  of  a  re- 
iblute  linner,  but  even  then  when  he  is  in  the  very  I'liburbs 
of  hell  will  he  blafpheme. 

45  Now  from  the  fixth  hour  there  was  darknefso- 
ver  all  the  land  unto  the  ninth  hour.  46  And  about 
the  ninth  hour  Jcfus  cried  with  a  loud  voice,  faying, 
Eli,  Eli.  lama  fabadhanai  ?  thac  is  to  fay,  My  God, 
my  God,  why  haft  thou  forfaken  me  ?  47  Some  of 
rhcm  that  flood  there,  when  they  hcard//w/,  faid,  Thi^ 
:v.an  calleth  for  Elias.  48  And  llraightway  one  of 
rhcm  ran,  and  took  a  fpunge,and  filled  it  with  vine- 
;ar,  and  put  it  on  a  reed,  and  gave  bini  to  drink.  49 
hic  reft  faid,  Let  be,  let  us  fee  wheiher  Elias  will 
•  omc  to  favehim.  50  5  Jefus,  when  he  had  cried  a. 
^ain  with  a  loud  voice,  yielded  up  the  ghoft. 

Chfirve  here,    i .    How  the  rays  of  Chrift's  divinity,  and 
•-he  glory   or  his  Godhead,  break  out  and  fliiiie  forth  in  the 
aidit  of  that  infirmity  which  his  haman  nature  laboured  un- 
der.     He  ii;ews  himfclf  to  be  the  Gcd  of  nature,  by  alter- 
ing riic  courl'e  of  nature.       The  fun  is  eclipfed,  and  dark- 
icl's  overfpreads  the  earth  for  ihrcs  hours ;    namely,  from 
;  velvc  o'  clock  to  tlirec.       Ti\us  the  fun  in  the  firmament 
becomes  clofe  mourner  at  our  Lord's  death,  and  the  whole 
';anic  of  nature  puts  itfelf  into  a  funeral   habit.    2.    That 
!io  cliiet  oi  Chriil's  fufFerings  confifted  in  the  fuffcrings  of 
.5 1'oul ;   the  diilreis  of  his  i'pirit  was  more  intolerable  than 
ic  torments  of  his  body,  as  appears  by  his  mournful  com- 
plain:.    My  God,  my  Cud,  vjhy  ha/i  thau {'rfn!ieti  vie ?  Being 
i  he  iirli  v.orJs  of  the  22d  Tlalm  •,   and  fome  conceive  that  he 
:  cpeateJ  that  whole  pfalm,  it  being  an  admirable  narrative 
t'lho  colours  of  his  palfion.  '  L^nm  hence,  That  the  Lord 
Idas   Chfilt,    when   fuftering   for  our  (ifis,   was  really  de* 
d  t'ora  time,  and  left  dt-ftitutie  of  all  fenliblc  confolation. 
.  7//  th'iu  f->'-fi>ktn  me?  Lecrn  fjrtljcr,  Tint  under  this 


defertion  Chrifl  defpaired  not,  butflill  retained  a  firm  per- 
fuation  of  Cod's  love  unto  him,  and  experienced  neceflary 
reports  from  him,  My  God,  r,iy  Cod:  Thefe  arc  words  of 
faith  and  affiance,. ftriving  under  temptation.  Chrift  was 
thus  forfaken  for  us,  that  we  might  never  be  forlaken  by 
God  ;  yet  by  God's  forfaking  of  Chrift,  h  not  to  be  under- 
Aood  any  abatement  of  divine  love,  but  only  a  withdrawing 
from  the  human  nature  the  fenfe  of  his  love,  and  a  letting 
out  upon  his  foul  a  deep  affliding  fenfe  of  his  difpleafure  a- 
gainltfin.  There  is  a  total  and  eternal  defertion,  by  which 
God  utterly  forfakes  a  man,  both  of  his  grace  and  glcry, 
being  wholly  cafl  out  of  God's  prefencc,  and  adjudged  to 
eternal  torments;  this  was  not  compatible  to  Chrilk,  nor 
agreeable  to  the  dignity  of  his  perfon.  But  there  is  a  par- 
tial  and  temporary  defertion,  when  God  for  a  litde  moment 
hides  his  face  from  his  children :  Now  this  was  both  agree- 
able  to  the  dignity  of  Chrift's  nature,  and  alfo  fuitable  to 
his  office,  who  was  to  fatisfy  the  juftice  of  God  for  our  for- 
faking of  him,  and  to  bring  us  near  to  him,  that  we  might 
be  received  forever.  Laftly,  What  a  miraculous  evidence 
Chrift  gave  of  his  divinity  inftantly  before  he  gave  up  the 
ghoft.  He  cried -aiith  a  loud  voica.  This  Jhewed  that  he 
did  not  die  according  to  the  ordinary  courfe  of  naturf ,  gra- 
dually departing  and  drawing  on,  as  we  exprefs  it.  No, 
his  life  was  whole  in  him,  and  nature  as  ftrong  at  laft  as  at 
firft.  Other  men  die  gradually,  and  towards  their  end, 
their  fenfe  of  pain  is  much  blunted  ;  they  faulter,  fumble, 
and  die  by  degrees  :  But  Chrift  ftood  under  the  painsof 
death  in  his  full  ftrength  ;  his  life  waswhole  in  him.  This 
was  evident  by  the  mighty  outcry  he  made  when  he  gave 
up  the  ghoft,  contrary  to  the  fenfe  and  experience  of  all  o* 
therperfons;  this  argued  him  to  be  full  of  ftrength.  And 
he  that  could  cry  with  fuch  a  loud  voice  (in  articulo  mortis) 
as  he  did,  could  have  kept  himlalf  from  dying  if  he  would. 
Hence  we  learn,  That  when  Chrift  died,  he  ratherconquer- 
ed  death,  than  was  conquered  by  death.  He  muft  volunta* 
rily  and  freely  lay  down  his  life,  before  death  could  come 
at  him.  He  yielded  up  the  ghr>/}.  O  wonderful  fight !  the 
Lord  of  life  hangs  dead,  dead  on  the  accurfed  tree!  O  fe- 
vere  and  inexorable  juftice  in  God  !  O  amazing  and  aftoniOi- 
inglove  in  Chrift!  love  beyond  exprelTion,  beyond  concep. 
tion,  beyond  all  comprehenfion  !  with  what  comparifon 
fhall  we  compare  it!  Verily  with  nothing  butitfelf;  never 
was  love  like  thine. 

51  And  behold,  the  vail  of  the  temple  was  rent 
in  t^vain,  from  the  top  to  the  bottom  :  and  the  earth 
did  quake,  and  the  rocks  rent :  52  And  the  graves 
were  opened  :  and  many  bodies  of  faints  which  flcpt 
arofc,  53  And  came  out  of  tlie  graves  after  his  re- 
furreftion,  and  went  into  the  holy  city,  and  appeared 
unto  many.  54  Now  when  the  centurion,  and  they 
that  v/ere  with  him,  %vatching  Jcfu:,  faw  the  earth 
quake,  and  thofe  things  that  were  done,  they  feai-ed 
greatly,  faying.  Truly  this  was  the  Son  cf  God.  5- 
And  many  women  were  there  beholding  afar  off, 
which  followed  Jcfus  from  Galilee,  minifteringunto 
him  :  56  Among  which  was  Mary  Magdalene,  and 
Mary  the  mother  of  Jiimes  and  Jofes,  and  the  mo- 
ther of  Zebcdec's  chiWrc:; . 


Chap,  xxvii. 


St.     M  a  T  T  H  E  W. 


?'5 


Here  we  have  an  nccouiu  of  feveral  extraordinary  and 
honderfnl    things  which    occurred  anii  fell  out  about  the 
time  our  Savionr  died.    j.Th:  vail  of  the  temple  rent  a funder. 
That  is,  the  hanging   which  parted  the  holy  from  the  mod 
holy  place,  to  hide  the  niyfteries  therein  ;  namely,  tlie  ark 
of  tiie  covenant  and  mercy-(eat,  from  the  view  of  the  or- 
dinary priefls.     This  vail  was  now  rent  from  the  top  to  the 
bottom,  and  the  rending  of  it  did  import  thefe  great  myfle- 
ries  :    I .   That  now  our  great  high  prieft  was  entering  into 
the  niofl  holy  place  with  his  own  blood,  having  made  the 
atonement  for  us:   Hcb.  ix.  12.  By  his  ovjr.  blood  he  enter- 
ed once  into  the  rnijr  holy  place,  having  obtained  eternal  re- 
demption for  us.    1.    Th.at  the  means  whereby  he  entered 
into  thcmoft  holy  place,  was  by  the  rending  of  his  humani- 
ty, his  foul  from  his  body,  typified  by  rending  of  this  vail; 
accordingly  his  body  is  called  a  vail,  Heb.    x.     20.     Confe- 
crated  through  the  vail  ofhisflefh.  3.  That  now  by  the  death 
of  Chrift  all  thofe  dark  myfteries  vailed  up  formerly  in  the 
moft  holy  place,  as  tlic  ark  of  the  covenant  and  mercy-feat, 
are  now  unfolded  and  laid  open,  and  the  ufe  of  the  whole 
ceremoniallaw  at  an  end,   and  the  Jewifti  temple  fervice 
ceafed.   4.    That  now  the  kingdom  of  heaven,  the  moft  ho- 
ly place,  is  open  to  all  believers.       Chrift,  our  great  High 
Prieft,  is  entered  in  with  his  own  blood,  and  hath  not  doled 
'the  vail  after  him,  but  rent  it  afunder,  and  made  and  left  a 
pafTage  for  all  believers  to  follow  him,  firft  in  their  prayers, 
and  next  in  their  pcrfons.     See  Heb.  x.    19.    20.  Having 
therefore  boldnefs  to  enter  into  the  holieji  hy  the  hhod  of  Jefus, 
by  a  new  and  living  way   which  he  hath  confecrated  for  us 
through  the  vail,  that  is  to  fay,   his  fieflj  ;    let  us  draw  near 
•with  a  true  heart,  &c.  2.  The  earth  quaked.     As  there  was 
an  univerfal  eclipfe,  fo  likewife  anuniverfal  earthquake,  at 
J^our  Lord's  crucili(ftion,  which  did  awaken  many  of  the  faints 
'■(that  died   before  our  Saviour's  incarnation)   out  of  their 
dead  fleep.     Thefe  arofe  both  a:  witnefTesof  Chrift's  refur- 
rei^ion,  and  alfo  as  ftiarers  in  it.      But  none  of  them  arofe 
till  Chrift  was  rilen,  he  being  the  fir/f  fruits  of  them  that  flept. 
And  thofe  holy  perfons  that  arofe  with  him,  pofllbly  attend- 
ed him  to  heaven  at  his  afccniion.      From  hence  we  learn, 
That  Chrift  was  the  Saviour  of  thofe  who  believed  in  him 
before  his  incarnation,  as  well  as  of  thofe  that  believed  in 
him  fince  his  incarnation  ;  and  that  the  former  are  partakers 
of  the  fruit  and  benefit  of  his  death  and  relurreftion,  no  lefs 
'than  the  latter.      Others  conjefturc,  that  thofe  who  rofe 
-out  of  their  grai-es,  were  fuch  as  believed  in  Chrift,  and  died 
-before  him,  as  old  Simeon,  Ac.      Accordingly  they  under- 
ftand  St.    John  V.   25.    The  hour  is  coming,  and  now  is,  that 
the  dead /hall  hear  ths  voice  of  the  Son  of  man,  of  his  refurrec- 
tion  here  mentioned.   And  v.  hereas  it  is  faid  x.\\e.y  went  into 
the  holy  city  and  appeared  to  many  ;  it  is  probable  they  were 
known  to  them  unto  whom  they  did  appear  ;  and  if  fo,  they 
muft  have  lived  in  the  time  of  thei,r  knowledge.      Obferve 
next,  What  influence  and  effed;  the  fight  of  thofe  prodigious 
.  things  had  upon  the  centurion  and  the  foldiers;  it  convin- 
ced them,  that  verily  ihi:  was  the  Son'of6pd.^  ^ere  we  fee 
the  heathen  foldiers  are  fooner  convinced  of  tfie 'dkinity  of 
Chrift,  than  the  unbelieving  Jewiflidoftors.     Obftjnaty  dtnd 
unbelief  filled  their  minds  with  an  invincible  prejridia;.a- 
gainft  Chrift;    fo  that  neither  the  miracles  done  by  him  ip 
his  life,  nor  wrought  at  his  death,  could  convince  the  high 
prieft,  that  Chrift  was  any  other  thanan  impoftor  3E|*  de- 


ceiver. Laftly,  Who  of  Chrift's  frlcp.Js  were  witncfle;  ol 
liis  death  ;  They  are  women  who  followed  him  from  Galilee, 
and  minifhred  unto  li?it.-  Not  one  of  his  dear  difcij'.Ies,  ex- 
cept St.  John,  who  ftood  by  the  crofs  with  tlie  Virgin  Mary. 
What  a  fliaine  was  this  for  the  apoftlns,  to  he  ablent  from 
a  fpcftacle  upon  -which  the  falvatiori  of  tl:c  whole  world 
did  depend?  and  what  an  honour  was  this  to  the  female 
fex  in  general,  and  to  thefe  women  in  partiaslar,  that  they 
had  the  courage  to  follow  Chrift  to  the  crofs,  -uhen  all  the 
di/ciples  forfo'A  him  and  fled.?  God  can  make  women  glori- 
ous profeffors  of  his  truth,  and  arm  them  againft  the  fears 
of  fufferings,  contrary  to  the  natural  timeroufnefs  of  their 
tempers.  Thefe  women  wait  upon  Chrift's  cro(s,  when 
apoftlcs  fly,  and  durft  not  come  near. 

57  When  the  cvcu  was  come,  there  came  a  rich 
man  of  Arimathea,  named  Jofeph,  who  alfo  himfelf 
was  Jefus' difcipic  :  58  He  v/ent  to  Pilate,  and  beg- 
ged the  body  of  Jefus.  Then  Pilate  commanded 
the  body  to  be  delivered.  59  And  when  Jofeph  had 
taken  the  body,  he  wrappeditin  a  clean  linen  cloth. 
Go  And  laid  it  in  his  own  new  tomb,  which  lie  had 
hewn  out  in  llie  rock :  and  he  rolled  a  great  (lone  to 
the  door  of  the  fepulchre  and  departed.  61  And 
there  was  Mary-Magdalene,  and  the  other  Mary  fit- 
ting over-againfl  the  fepulchre. 

Here  we  have  an  account  given  of  our  Lord's  funeral 
and  interment  in  the  grave  :  Such  a  funeral  as  never  was 
linccgraves  were firft  digged.  Concerning  which,  we  have 
thefe  particulars  obfcrvable  ;  Otferve,  1.  The  preparatives 
that  were  made  for  our  Lord's  funeral,  namely,  the  begging 
and  perfumingofhis  dead  body;  his  body  could  not  be  buried, 
till  by  begging  it  was  obtained  of  Pilate;  the  dead  bodies 
of  malefaftors,  being  in  the  power  and  difpofal  of  the  judge. 
Pilate  grants  it,  and  to  m^'nifeft  their  dear  affeftion  to  their 
dead  Lord,  they  wrap  the  body  in  fine  linen,  with  fpices  to 
perfume  it.  But  what  need  of  odours  for  that  body  which 
could  not  fee  corruption !  Though  his  holy  body  did  not 
want  them,  yet  the  affections  of  his  friends  could  not  with- 
hold them.  2-  The  bearers  that  carried  his  body  to  the 
grave,  or  the  perfons  concerned  in  folemnizing  his  funeral, 
Jofeph  of  Arimathea,  and  Nicodemus,  two  rich  men,  and 
two  fecret  difciples.  i.  They  were  rich  men,  fenators, 
honourable  counfellors  :  and  fo  that  prophecy  was  fulfilled, 
J/a.  liii.  p.  He  made  his  grave  with  the  wicked,  and  with  the 
rich  in  his  death.  2.  They  were  good  men  as  well  as'rich 
men;  difciples,  thoughfecretly,  forfear  of  the  Jews.  Gmce 
doth  not  always  make  a  public  and  open  fliew  where  it  is. 
As  there  is  much  fecret  riches  in  the  bowels  of  the  earth 
which  no  eye  ever  faw,  fo  there  may  be  grace  in  the  heart 
of  a  chriftian,  which  the  world  takes  no  notice  of.  We  ne- 
ver heard  any  news  of  Jofeph  of  A,rimathea,  till  now;  yet 
was  he  eminently  rich,  wife  and  good  :  A  wo:-thy,  though 
a  clofe  difciple.  Much  grace  may  be  where  little  is  feen. 
Some  gracious  perfons  cannot  put  forward,  and  difcover 
themfelves  llkeothers,  and  yet  fuch  weakchriftianspcrhaps, 
vhen  a  trial  comes,  fhall  ftand  their  ground,  when  flronger 
run  away.  We  read  of  none  of  the  apoftles  at  Chrift'-*  iu- 
ntral;   fear  had  chafed  them  away,  though  they  profefled  a 

P2  read- 


u6 


Sr.T   M  A  T  T  H  E  W. 


Chap,    xxvii. 


readiiicfs  to  die  with  Chrift:  But  Jofeph  and  Nicodemus 
.ippear  boldly  for  him.  Let  it  be  a  caution  to  llrong  chrif- 
tisris,  neither  toj;lory  in  tliemlclvcs,  nor  to  glory  over  the 
•."ok.  If  God  defert  the  Itrong,  and  allill  the  weak,  the 
fichic p)all  be  as  litrStd,  and  the  jlrontr  as  torn .  ^.  The  itiour- 
iiors  that  follovved  the  hearfe  ;  namely,  the  women  that 
followfd  him  out  of  Galilee,  and  particid:irly  the  two 
Mary's  :  A  vtry  poor  train  of  n!i)urncrs,  a  i'l-w  forrowtul 
women.  Others  are  attended  to  tiieir  grdveshy  their  re- 
lations and  friends;  but  Cluill's  difciples  were  fcatiered, 
nnd  afraid  to  own  him  either  d.ing  or  dead.  Our  bicficd 
Lord  affo'^^tcd  no  pomp  or  gillantry  in  his  life,  and  it  was  no 
way  fuitable  either  to  the  end  or  manner  of  his  death.  Hu- 
miliation was  dcfigned  in  his  death,  and  his  burial  was  the 
lowed  degree  of  his  humiliation.  4.  The  grave  or  the  fe- 
pulchre  in  which  they  buried  him  ;  it  -was  in  a  garden.  As 
bv  the  fin  of  the  firft  Adam  we  were  driven  out  of  the  gar- 
den of  pleafure,  the  earthly  paradife  :  fo  by  the  fufferings 
of  the  lecond  Adam,  who  lay  buried  in  a  garden,  we  may 
hope  for  an  entrance  into  the  heavenly  paradife.  It  was 
in  diffpukhre  hewn  out  cf  a  rock  ;  that  fo  his  ene  mies  might 
have  no  occafion  to  cavil,  and  fay,  that  his  difciples  ftole 
him  away  by  fecret  holes,  or  unfeen  paflages  under  ground. 
And  it  was  in  a  new  fepulchre,  in  which  never  any  man 
was  laid,  led  his  adverfarics  fhould  fay,  it  was  fome  other 
that  was  rifen,  or  that  he  rofe  from  the  dead  by  touching 
lome  other  corpfe.  5.  The  manner  of  our  Lord's  funeral, 
hallily,  openly,  decently  celebrated.  It  was  done  in  hafle, 
by  reafon  of  the  (Iraits  of  time.,  the  preparation  for  the  palT- 
over  caufed  them  to  be  very  expeditious  ;  the  fabbath  was 
approaching,  and  they  lay  all  bufinefs  afide  to  prepare  for  that. 
Learn  hente,  How  much  it  is  our  duty  to  difpatch  our 
worldly  bufinefs  as  early  as  we  can  towards  the  end 
of  the  week,  that  we  may  be  the  better  prepared  to 
fanftify  the  Lord's  day,  if  we  live  to  enjoy  it.  \Ve  ought 
io  remember  that  day  before  it  comes,  and  to  fanftify  it 
when  it  is  come.  Again,  our  Lord  was  buried  openly,  as 
well  as  haftily ;  all  perfons  had  liberty  to  be  fpeftators, 
that  none  might  ohjeft  there  \v*'as  any  deceit  ufcd  about  his 
burial.  He  was  alfo  interred  decently,  his  body  wmpt  in 
fine  linen,  and  perfumed  with  odours,  according  to  the  Jew- 
iih  cu(ton),  which  ufed  not  to  embowel,  but  embalm  their 
dead.  6.  The  reafon  wh}-  our  Lord  was  buried,  feeing  he 
wai  to  rife  again  in  as  (hort  a  time  as  other  men  lie  by  the 
walls  ;  and  had  /lis  dead  body  remained  a  thoufand  years 
imburicil,  it  could  have  feen  no  corruption,  having  never 
heeu  tainted  with  fin.  Sin  is  the  caufe  of  the  bodys  cor- 
ruption, it  is  fin  that  tiiakes  our  bodies  ftink  worfe  than  car- 
rion when  they  are  dead.  h.  funeral  then  was  not  neccflary 
for  Chrift's  body  upon  the  fame  accounts  that  it  is  ncceflary 
for  ours.  But,  i .  He  was  buried  to  declare  the  certainty  of 
his  death,  and  the  reality  of  his  refurreclion  :  and  for  this 
reafon  did  the  providence  of  God  order  it,  that  he  fliouldbe 
embalmed,  tocut  otfallpretenlions.  For  in  this  kind  of  em- 
balming, h'ls  mouth,  his  ears,  and  his  noftrih,  were  all  filled 
with  fpices  and  odours,  fo  that  there  could  be  no  latent  prin- 
ciple of  life  in  him  :  beingthus  buried  then, declareshim  tobe 
certainly  dead.  2.  He  was  buried  to  fulfil  the  types  and 
prophecies  that  v.-ent  before  concernng  him.  Jonas's 
being  three  days  and  three  nights  in  thft  belly  of  the  whale, 
was  a  tyjic  of  Chrill's  being  tnree  days  and  three  nights  in 


the  heart  of  the  earth,  arid  the  prophet  Ifaiah  liii.  9.  had 
declared  the  mannerof  his  funeral  long  before  he  was  born. 
He  mads  kis  grave  -with  the  wicked,  and  with  the  rich  in  his 
death.  Pointing  by  that  expreilion  atthjs  tomb  of  Jofeph'S, 
who  was  a  nch  man  ;  and  the  fcriptures  cannot  be  broken. 
3.  He  was  buried  to  complete  his  humiliation  ;  They  have 
Of  ought  me  to  the  diiji  of  death,  fays  David,  a  type  of  Chrift. 
This  was  the  loweil  llep  he  could  podibly  defcend  in  his 
ab.ifcd  (Ute  :  lower  he  could  not  be  laid,  and  fo  low  his 
blelfed  head  mult  be  laid,  ell'c  he  had  not  been  humbled  to 
the  lowelt.  4.  He  went  into  the  grave,  that  he  might  con- 
quer death  in  his  own  territories  and  dominions.  Chrift's 
victory  over  the  grave,  caufes  his  faints  to  triumph  and  fing, 
0  grave  where  is  thy  deJlruCHon  !  Our  blefled  Lord  has  per- 
fumed the  bed  of  the  grave  by  his  own  lying  in  it  .-  fo  that 
a  pillow  of  down  is  not  fo  foft  to  a  believer's  head,  as  a 
pillow  ofdufl.  Note  laftly, Of  what  ufe  the  doclrine  of  our 
Lord's  burial  may  be  unto  us.  i .  For  inUruftion  ;  here  we 
fee  the  amazing  depths  of  our  Lord's  humiliation.  From 
what,  to  what  his  love  brought  h.im  ;!  even  from  the  bofom 
of  his  Father,  to  the  bofom  of  a  grave.  Now  the  depths 
of  his  humiliation  ihe>v  us  t.'ne  fulnefs  and  fufficiency  of  his 
fatisfaction,  as  well  as  the  h':inoufnefs  of  our  tranlgreflion. 
2.  For  confolation  ajrainfl;  the  fears  of  death  and  the  grave. 
The  grave  received  Chrift,  but  could  not  retain  him.  Death 
fwallowedhim  up,  as  the  filh  did  Jonas,  but  quickly  vomited 
him  up  again;  fo  Ihall  it  fare  with  ChriU  mydical,  as  it  did 
with  Chrift  perfonal ;  the  grave  could  uot  long  keep  him,  it 
fhall  not  forever  keep  us ;  as  his  body  refted  in  hope,  fo  fhall 
ours  alio  ;  and  though  they  fee  corruption,  which  he  did  not 
yet  ihall  they  not  always  lie  under  the  power  of  corruption. 
In  a  word,  Chrift's  lying  in  the  grave,  has  changed  and 
altered  the  nature  of  the  grave  ;  it  was  a  prifon  before,  a 
bed  of  reft  now  :  a  loathfome  grave  before,  a  perfumed  bed 
now.  He  whofe  head  is  in  heaven,  need  not  fear  to  put 
his  foot  into  the  grave.  Awake  andjlng,  thou  that  dwellej} 
in  the  dufl,  for  the  enmity  of  the  grave  is  llain  by  Chrift.  3. 
For  imitation  ;  let  usftudy  and  endeavour  to  be  buried  with 
Chrift,  in  refpecTc  of  our  fins,  I  mean,  Rom.  vi.  4.  Buried 
with  him  into  death.— Oar  lins  (hould  be  as  a  ilead  body  in 
feveral  refpedls.  Are  dead  bodies  removed  far  from  the 
fociety  of  men  ?  So  Ihould  our  fins  be  removed  far  from  us. 
Do  dead  bodies  in  the  grave  fpend  and  confunie  away 
by  little  and  little  ?  So  (hould  our  fins  daily.  Will  dead 
bodies  grow  every  day  more  and  more  loaihfotne  to  others .' 
Sofliould  our  fins  be  to  ourfelvcs.  Do  dead  bodies  wax  out  of 
meniory  and  are  quite  forgotten  ?  So  fliould  our  lins,  in  re- 
fpeft  of  any  tlelight  that  we  take  in  remembringthem.  We 
fliould  always  remember  our  fins  to  our  humiliation  ;  but 
never  think  or  fpeak  of  them  with  the  leaft  delight  01  fatis- 
faction; for  this,  in  God's  account,  is  a  new  coromilTion  of 
them,  and  lays  us  all  under  additional  guilt. 

62  Now  the  next  day,  that  followed  the  day  of 
the  preparationl^  the  chief  priefls  and  Pharifees  came 
to^etheiuhto  Pilate,  63  Saying,  Sir,  we  remember 
thafthat  deceiver  faid  while  he  was  yet  alive,  After 
t]jree  days  Iwili  rife  again.  64  Command  there- 
fore that  the  fepulchre  be  made  lure  until  the  third 
.idaVj  icil  his  difdiples  come  by  night,  and  Ileal  him 

away. 


Chap,  xxvhi. 


St.     M  a  t  T  H  E  VV. 


1  i: 


away,  and  fay  unto  the  people,  He  is  rifen  from  the 
dead.  So  the  lafl;  error  fhall  be  worfe  than  the 
firfl.  65  Pilate  faid  unto  them,  Ye  have  a  watch  : 
go  your  way,  make  it  as  fure  as  you  can.  66  So 
they  went  and  made  the  fepulchre  fure,  fealing  the 
ftone,  and  fetting  a  watch. 

This  lart  paragraph  of  the  chapter  acquaints  us  with  the 
endeavours  that  the  murderers  of  Chrift  ufetl  to  prevent 
his  foretold  refiirreclion  :  they  alk  and  obtain  of  Pilate,  that 
his  lepulchre  might  be  ftrongly  guarded  till  the  third  day 
was  pad  and  over,  when  probably  they  intended  to  have  ex- 
pofed  his  dead  body  to  the  view  of  the  people  :  and  accor- 
dingly a  three-fold  guard  is  fet  about  the  grave;  the  ftone, 
the  feal,  and  the  watch;  concluding  thatChrift  was  lafe  e- 
nough  either  from  rifing  or  ftealing :  the  ftone  making  the 
grave  fure,  the  feal  making  the  ftone  fure,  and  the  watch 
or  band  of  foldiers  making  all  fure.  The  ftone  being  feal- 
ed  with  the  publickfeal,  no perfon  might  meddle  with  it  up- 
on pain  of  death.  Where  note,  i.  the  wonderful  wifdoin, 
the  over-ruling  power  and  providence  of  God  :  by  tliis  ex^ 
celfive  care  and  extraordinary  dilligencc  the  high  prieft's 
hoped  to  prevent  our  Saviour's  refurreftion  ;  but  the  truth 
and  belief  of  it  was  hereby  confirmed  to  all  the  world. 
How  much  evidence  had  Chrift's  refurrection  wanted,  if  the 
high  prieft  and  elders  had  not  been  thus  malicioufly  induf 
trious  to  prevent  his  rifing  I  2.  That  the  endeavours  ufed  to 
obftruct  our  Lord's  refurre<Sion,  have  rendered  it  more 
certain  and  undoubted  :  had  not  all  this  care  and  caution 
been  ufed  by  his  enemies,  the  grounds  of  our  faith  had  not 
been  foftrong,  fo  evident,  and  fo  clear.  'It  was  very  happy 
that  the  jews  were  thus  jealous  and  fufpicious  thus  careful 
and  diftruftful ;  for  otlierwife  the  world  had  never  receiv- 
ed fo  full  and  perfedt  an  evidence  of  Chrift's  refurreftion  as 
now,  whereon  all  our  comfort  and  falvation  doth  depend. 
Verily  their  folicitous  care  to  fupprefs  our  Redeemer's  re- 
furreftion  has  rendered  it  more  confpicuous,  and  freed  it 
from  all  fufpicion  of  forgery. 

CHAP.     XXVHI. 

This  la/I  chapter  of  St.  MaHhrw  contains  the  hi/lory  of  our 
Saviour's  refurre&iortj  and  gives  us  an  account  of -what  he 
Jul  on  earth,  between  the  time  of  his  triumphant  refurrec- 
tion and  his  glorious  afcenjlon. 

IN   the  end  of  the   fabbath,  as  it  began  to   dawn 
towards  the  firll  day  of  the  week,  came  Mary  Mag- 
dalene, and  the  other  Mary,  to  fee  the  fepulchre. 

The  Lord  of  life  was  buried  upon  the  Friday,  in  the  eve- 
of  that  day,  on  which  he  was  crucified  ;  and  his  holy  body 
refted  in  the  filent  grave  the  next  day, and  apart  ot  the  morn- 
ing the  day  following.  Thus  he  arofe  again  the  third  day, 
neither  Iboner  nor  later  ;  not  fooner,  left  the  truth  of  his 
death  fliould  have  been  queftioned,  that  he  d'd  not  die  at 
all,  and  not  later,  left  the  faith  of  his  dilciples  fhould  have 
failed.  And  accordingly  when  the  fabbath  was  paft,  and 
it  dawned  towards  the  tirft  day  of  the  week,  in  the  morning 
very  earl\',  before  day,  Mary  Magdalene,  and  other  devout 
women,  go  to  vilit  the  fepulchre,  intending  with  their  fpices 
and  odours  farther,  to  embalm  our  Lord's  body.  But  o/yirir, 
Although  the  hearts  of  thefe  good  women  did  burn  with  an 


ardent  love  and  zeal  to  their  crucified  Lord,  yet  the  com- 
manded duties  of  the  fabbath  are  not  omitted  by  them;  they 
ftay  till  the  fabbath  is  ended;  and  then  early  in  the  morning 
they  go  with  odours  in  their  hands  to  perfume  his  fatred 
corps ;  fearing  neither  the  darkncfs  of  the  night,  nor  the 
prefence  of  the  watchmen  :  How  great  atribute  of  refpect 
and  honour  is  due  and  payable  to  thefe  women  for  their 
in.ignanimity  and  courage  !  They  followed  Chrift,  when  his 
difciples  left  him  ;  they  accompanied  him  to  his  crofs,  and 
followed  his  hearfe  to  the  grave,  when  none  of  his  difciples 
durft  appear.  Learn  hence,  That  courage  is  the  Ipecial  and 
peculiar  gift  of  God  ;  and  where  God  gives  courage,  it  is 
not  in  man  to  make  afraid. 

2  And  behold,  there  was  a  great  earthquake  r 
For  the  angel  of  the  Lord  defccnded  from  heaven, 
and  came  and  rolled  back  the  ftone  from  the  door, 
and  fat  upon  it.  3  His  countenance  was  like  light- 
ning, and  his  raiment  white  as  fnow.  4  And  for 
fear  of  him  the  keepers  did  fhake,  and  became  as  dead 
men. 

Olfsrve  here,  I.  With  wh:it  pomp  and  triumph  doth  our 
Lord  arife.  The  earth  that  quake  before  at  his  crucifixion, 
quakes  now  again  at  his  reiurrection  ;  it  quaked  then  at  the 
dillblutioii,  now  at  the  reunion  of  his  human  nature",  to  tell 
the  world  that  the  God  of  nature  then  fuffered,  and  now 
conquered.  2.  How  an  angelis  employed  in  Chrift's  refur- 
rection ;  He  rolls  a'^ay  the  Hone.  But  could  not  Chrift  have 
rifen  then  without  the  angels  help?  Yes  fure,  he  that  railed 
himfelf,  furely  could  have  removed  the  ftone  :  But  God 
thinks  fit  to  fend  an  officer  from  heaven  to  open  the  prifon 
door  of  the  grave;  and  by  fetting  our  furety  at  liberty,  jiro- 
claims  our  debt  to  the  divine  juftice  fully  fatisfied.  Beli  des, 
it  was  fit  that  the  angels,  who  had  been  witnelfes  of  our  Sa- 
viour's paflion,  fliould  alfo  be  witnelfes  of  his  relurrection.  3. 
How  unable  the  keepers  of  the  grave  were  to  bear  the  figlii 
and  prefence  of  the  angel;  they  Jhook for  fear,  and  became  af 
dead  men.  Angels  being  pure  and  perfeft  fpiiits,  man  is  not 
able  to  bear  the  fight  ot  an  angel,  no  not  in  human  (hare 
without  terror  and  affrightment  ;  and  if  the  fighi  of  an  an- 
gel be  fo  dreadful,  what  is  tlic  fight  of  God  himlelf. 

5  And  the  angel  anfwered  and  faid  unto  the  wo- 
men, Fear  not  ye  :  for  I  know  that  ye  feek  Jefus, 
which  was  crucified.  6  He  is  not  here,  for  he  is  ri- 
fen, as  he  faid.  Come,  fee  the  place  where  the  Lord 
lay.  7  And  go  quickly,  and  tell  his  difciples  that  he 
is  rifen  from  the  dead  :  and  behold,  he  goeth  befoi r 
you  into  Galike  :  There  Ihall  ye  fee  him.  Lo,  I 
have  told  you. 

Cbferve  here,  i .  Our  Lord's  refurredion  alferted  and  de- 
clared, He  is  rifen.  God  never  intended  that  the  dai  ling  of 
his  foul  fliould  be  lo.^in  an  obfture  lepulchre  :  }:c  i<  v.it  here 
fays  the  angel  ;  that  is,  in  the  grave,  whc-c  you  laid  him,' 
where  you  left  him.  Death  hath  loft  its  prey,  and  the  grave 
her  gueft.  2.  It  is  not  faid,  H«  is  not  here,  for  he  is  railed  ; 
but,  He  is  rifen.  The  word  imports  the  .-.ctive  pow  cr  of  Chrift' 
or  tile  felf-quickening  principle  by  which  Chrift  railifd  him-^ 
felf  from  the  dead .     Acts  i .  3 .  Hi^,fhevjcd  bimjHf  alive  iftf,- 


ii8 


St.    M  a  T  T  H  E  W. 


Chap,  xxviii. 


///  t<sffim.      Learn  hence,  That  it  was  the  divine  nature  or 
Goil  lie.id  of  ChriJt  which  raifcd  his  human  nature  from  death 
J.0  lite.    Others  were  railed  from  the  jTrave  by  Chrift's  pow- 
er, he  raifed  himfelf  by  his  own  power.     5.    The  icftiinony 
nr  witnefs  given  to  our  Lord's  refurref^ion;  that  of  an  angel 
The  an^elfiid,  he  is  not  here,  but  rifen :    But  wliy  is  an  angel 
thchrftpublilher  of  ot:r  Lord's  refiirreftion?  burely  the  dig- 
nity of  our  Lctd's  perfon,  and  theoxcUency  of  his  refurrec 
lion,  required  that  it  ihould  be  firft  publiftied  by  an  angel, 
and  acfordinf;ly  it  is  wortliy  our  obfervation,  how  very  ler- 
viceablcand  officious  tlie  holy  angels  were  in  attending  upon 
our  Saviour  in  the  days  of  his  P.efh  :     An  angel  foretells  his 
conception  to  theblefted  Virgin;  anangelproclaimshisbirth 
to  the  lliepherds  ;  an  angel  luccours  him  in  his  temptation  in 
the  wildcrnefs  ;    an  angel  comforts  him  in  his  agony  in  the 
garden  ;  and  at  his  refurreiflion   the  angel  roUs  away  the 
Uone  from  the  fepukhre,  and  brings  the  firll  tidings  of  it  to 
the  women  :    In  his  afcenfion  the  aitgels  bore  him  company 
to  heaven  ;   and  when  he  comes  again  to  judgment,  he  ihall 
be  revealed  from  heaven  with  his  mighty  angels.     4.  The 
perfons  to  whom  our  Lord's  refurredion  was  firft  made 
known  ;  to  women,  to  the  two  Mary's  :  But  why  to  women 
God  w  ill  make  choice  of  weak  means  for  producing  great  ef- 
fcc'ts, knowing  that  the  wcaknefsof  the  inllrument  redounds 
totlie  greater  honour  of  the  agent.    In  the  whole  difpenfa- 
titm  of  the  gofpel,  almighty  God  intermixes  divine  power 
with  human  weaknefs.     Thus  the  conception  of  Chrift  was 
by  the  power  of  the  Holy  Ghoft  ;    but  his  mother,  a  poor 
woman,  a  carpenter's  fpoufe  -.     So  the  crucifixion  of  Chrift 
■was  in  muchmeannefs  and  outward  bafenefs, being  crucified 
between  two  thieves  ;    but  the  powers  of  heaven  and  earth 
trembling,  the  rocks.rending,  and  the  graves  opening,  fliew- 
ed  a  mixture  of  divine   power.     God  will  honour  whaf  in- 
ftrumentshe  pleafes,  for  the  accomplifhment  ofhisownpur- 
pofes.     But  why  to  thefe  two  women,  the  two  Mary's,  is 
the  dil'covery  of  Chrift's  refnrreftion  firft  made  ?   Poffibly  it 
was  a  reward  for  their  magnanimity  and  mafculine  courage. 
Thefe  women  cleaved  to  Chrift  when  the  apoftles  fled  from 
liim,  and  forfnok  him  ;  they  aflifted  at  his  crofs,  they  attend- 
ed at  his  funeral,  they  watched   his  fepulchre.     Thefe  wo- 
men   had  more   courage  than   the  apoftles,  therefore  God 
in.ikes  the  women  apoftles  to  the  apoftles ;  he  fends  them  to 
tt:ll  the  apoftles  of  tlie  refurretJlion,  and  they  niuft  have  the 
newsatthe  fecondhand.     O  what  a  tacit  rebuke  was  there- 
by given  tothe  apoftles  !  a  fecret  check,  that  they  fliouldbe 
thus   outdone  by  poor  women.     Thefe  holy  women  went 
before  the  apoftles  in  the    laft  fcrvices  that  were    done  for 
Chrift,  and  therefore  the  apoftles  here  come  after  them  in 
their  rewards  and  comforts.      ^.   The  evidence  wJuch  the 
angel  offers  to  the  women,  to  evince  and  prove  the  verity 
and  certainty  of  our  Saviour's  refurrcclion  ;  namely,  by  an 
appeal  to  their  fenfes  :    Come,  fee  the  place  where  the  Lordlay. 
The  fenfes,  when  riglilly  difpofed,  arc  the  proper  judges  of 
all  fenfible  objefts  ;  Chrift  himfelf  did  appeal  to  his  difciples 
fenfes  concerning  the  truth  of  his  own  reiurrection  ;  Behold 
my  hands  and  my  feet,  that  it  is  I  my f elf :  And  indeed,  if  we 
mull  not  believe  our  fenfes,  wc  ftiallwant  the  beft  external 
evidence  for  the  proof  of  the  truth  of  the  chriftian  religion; 
namely,  the  miracles  wrought  by  Chrift  and  his   apoftles : 
fur  what  afTurancc  can  we  have  of  tlie  reality  of  theli;  mira- 


cl<s,  but  from  oui"  fenfes?  therefore  fays  ©nr  Saviour,  If  ye 
believe  not  me,yit  helieiv  the  works  thst  I  do  ;  That  is,  the 
miracles  wliicii  I  Ivave  wrought  before  your  eyes.  Nov/, 
as  my  fenfes  tell  me  that  Chrill's  miracles  were  true,  fothey 
alTore  me,  that  the  doctrine  of  trdnfubftantiation  is  falfc. 
From  the  whole  K^te,  Tiiat  the  Lord  Jeius  Chrift,  by  the 
omnipotent  pover  of  his  godhead,  revived  and  rofe  again 
fronrthedead,  to  the  terror  and  confternationofhisenemies, 
and  the  unfpeakable  joy  and  confoiation  of  believers. 

8  And  they  departed  quickly  from  the  fcptilchre 
with  fear  and  grcatjoy,  ahd  did  run  to  bring  his  dif- 
ciples word,  9  f  And  as  they  went  to  tell  his  difci- 
ples, behold,  Jcfus  met  them^  faying.  All  haih  And 
they  came  and  held  him  by  the  feet,  and  worfhipped 
him.  10  Then  faid  Jefus  unto  them,  Be  not  afraid: 
go  teli  my  brethren,  tliat  they  go  into  Galilee,  and 
thei  eftiall  they  fee  me. 

Note  here,  i.  What  haftc  and  fpeed  thefe  holy  womem 
make  to  carry  the  news  of  Chrift's  refurreftion  to  the  apof- 
tles; fuchasfind  and  feel  their  hearts  grieved  for  the  abfence 
and  want  of  Chrift,  will  be  very  ready  to  comfort  fuch  as 
are  in  the  fame  condition.  O  how  glad  are  thefe  holy  wo- 
men to  carry  the  good  news  of  their  Lord's  refurredion  to 
the  heart-broken  difciples !  2.  How  they  haftened in  obedi- 
ence tothe  angel's  command,  to  tell  the  difciples  to  meet 
with  Chrift  in  the  way.  Such  as  obey  the  diredion  of  God's 
minifters,  feeking  Chrift  in  his  own  way  and  means,  /hall 
iind  him  to  their  comfort  fooner  tlian  they  expected.  Thefe 
holy  women  find  Chrift  before  they  looked  for  him  ;  ^^s  they 
■Went  to  tell  the  difciples,  Jefus  met  them.  O  happy  women  ! 
whilft  they  were  weeping  for  a  dead  Chrift,  they  find  a  liv- 
ing Jefus.  3.  The  affeftionate  and  loving  title  which  Chrift 
puts  upon  his  difciples  ;  Tell  my  brethren.  He  might  have 
faid,  "Go  tell  thofe  apoftaie  apoftles,  that  cowardly  left  me 
in  my  danger,  that  durft  not  own  me  in  the  high-prieft's 
hall,  that  durft  not  come  within  the  ihadowofmy  crols,  nor  • 
within  the  fight  of  my  lepulchre."  Not  a  word  of  this,  by 
way  of  upbraiding  them  for  their  late  (liameful  cowardice, 
but  all  word's  of  kindnefs,  Go  tell  my  brethren.  Note,  Chrift 
calls  his  difciples  brethren  after  his  refurreclion  and  exalta- 
tion, as  he  had  done  before  in  his  ftatc  of  humiliation,  to  fhew  | 
the  continuance  of  his  former  afFeclion  towards  them,  and 
that  the  change  of  his  condition  had  wrought  no  change  it-, 
his  affeftion  towards  his  defpifed  members  :  but  thofe  that 
were  his  brethren  before,  in  the  time  of  his  abafement,  are 
fo  ftill  after  Jiis  exaltation  and  advancement.  Laftly,  The 
place  where  Chrift  chufes  to  meet  and  fpeaktohis  difciples, 
not  in  Jerufalem,  but  in  G.ililee  !  I  go  before  them  into  Gali- 
lee, there  (hall  they  fee  me.  Jerufalem  was  now  a  forfaken 
place,  a  people  abandoned  to  deftruftion  ;  Chrift  would  not 
fliew  himlelfopenly  to  them,  but  Galilee  was  a  place  where 
Chrift's  miniftry  was  more  acceptable.  Such  places  where- 
in Chrift  is  moft  welcome  to  preach,  fhallbe  moft  honoured 
with  hisprcfcnce.     In  Galilee  fl^all  they  fee  me. 

11  Now  when  they  ^vere  going,  behold,  fomc  <. 
the  watch  came  into  the  city,  and  fliewed  unto  the 
chief  priefls  all  the  things  that  were  done,      12  And 


^ t^ti^.  g..   ^^.^ 


Chap.   xxviirX 


St.     M  a  T  T  H  £  \V. 


:l 


when  they  were  aflfembled  with  the  elders,  and  had 
taken  counfel,  they  gave  large  money  unto  the  foldi- 
ers,  13  Saying,  Say  ye,  His  difciples  came  by  night, 
and  dolchim  away  while  we  flept.  14  And  ifthiscome 
to  the  governor's  ears,  wc  will  pcrfuade  him,  andl'e- 
cure  you.  15  So  they  took  the  money  and  did  as  they 
were  taught  :  and  this  faying  is  commonly  reported 
among  the  Jews  until  this  day. 

Note  here,  1.  How  the  priefls  and  elders  endeavour  by  a 
notorious  lie  to  hinder  the  belief  of  our  Lonl'i  refurreftion; 
they    luborne  and  bribe  the  foldiers  to  fay   that  his  corpfe 
was  ftolenout    of  the  grave:  Lies  have  been  an  old  refuge 
which  the  enemies  of  Chrift  have  ail  along  had  recourfe  un- 
to; lying  is  an  ancient  device  of  Satan.     But  h5/c,  2.  What 
an  improbable  and  unlikely  lie  this  was,  which  they  put  into 
the  foldiers  mouths  to  vouch ;    Say,  His  difciples  came  and 
Jlole  him  awtiy,  'Mhile  we  flept.     Frivilous  excufe!    carrying 
whh  it  a  molt  felf-evident  contradidtion.      If  the  foldiers 
were  afleep,  how  could  they  difcovcr  the  difciples   fte filing  a 
way  the  body  ?    If  awake,  why  did   they  not  prevent   their 
ft^aling  it?   Befides,  how  improbable  was  it  that  Chrifl's  few 
and  fearful  difciples  fliould  attempt  to  open  the    fepulchre 
guarded  by  foldiers  ?  And  as  unlikely  was  it  that  the  foldiers 
fhould  be  all  afleep  together,  andfo  fall  afleep  too,  that  the 
great  ilone  at  the  mouth  of  the  lepulchre  fliould  be  rolled  a- 
way,  and   not  one  of  the  foldiers  awakened  with  the  noife. 
Infatuation  is  the  certain  confequence  of  defertion  of  God. 
Yet  cbferve  farther,  That  this  incredible  fallliood  finds  a  fall 
and  firm  rooting  in  the  belief  of  the  Jews  to  this  day.  Note 
thence,  that  it  is  a  righteous  thing  with  God   to  deliver  up 
thofe  to  ftrong  dekifions,  even  to  the  believing  of  notorious 
lies,  who  will  not  yield  their  aflent  to  divine  truths  apon  the 
cleareft  evidence,  and  mod  convincing  demonflration.  How 
ftrange  is  it  thatfuch  a  fal/Jiood  as  this  fliould  find  belief  a- 
mong  the  Jews  to  this  day  !  But  where  truth  is  obllinately 
rejefted,al  c,  though  never  fo  improbable,  is  received! 

16  ^  Then   the  eleven  difciples  went  away   into 
Galilee,  into  a  mountain  where  Jelus  had  appointed 
them,    17  And  when  they  faw  him,  they  worfhipped  • 
him:  but  fomedoytbted. 

The  meetingof  our  Saviour  and  his  apoftles  upon  a  moun- 
tain m  Galilee,  was  an  appointed  and  general  nfeeting.  The 
mountain  is  fuppofed  to  be  that  near  Caperiaum,  where  he 
made  that  famous  fermon  called,  Thejermon  on  the  mitmt  .• 
And  the  meeting  is  fuppofed  to  be  appointed  as  a  general 
rendevous,  for  confirming  the  faith  of  all  his  difciples  in  the 
certainty  of  his  refurreftion.  Poffiblyour  Lord  appointed 
this  place  in  .Galilee,  fo  far  from  Jerufalem,  that  his  difci- 
ples might  without  danger  come  thither  to  fee  their  Saviour 
alive  again,  after.his  crucifixion.  This  is  judged  to  bethat 
famous  appearance  of  whiih  St.  Paul  fpeaks,  i  Cor,  xv. 
6.  lyLer.  he  ijus  /een  of  above  fine  hundred  brethren  at  once. 
And  thofe  who  faw  him  worfliipped  him,  who  had  before 
doubted.  Learn  hence,  That  when  faith  is  once  fatisfied, 
andfeesChnfttobe  God,  it  engages  the  foul  to  worlhiphiju. 
Divme  wor/liip  is  due  to  Chrift  upon  the  account  of  his  di- 
ving natu.-c ,     ? Jo  tre:/tur£  can  be  the  ohjeft  of  divine  wor- 


<h»p ;  therefore  they  tliat  worlhip  Chrift  by  praying  tohirn , 
and  yet  deny  him  to  be  God,  are  certainly  ilolators.  If 
Chrift  had  had  an  angelic  nature,  that  had  not  madehim  ca- 
pable of  divine  worfliip  :  For  adoration  is  founded  only  on 
divinity,  and  what  is  human  or  angelical,  is  not  adorable. 

18  And  Jefus  came  and  fpake  unto  them,  faying, 
All  power  is  given  unto  me  in  heaven  and  in  earth. 
19  Go  ye  therefore  and  teach  all  nation.s,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  holy  Ghoft  ;  20  Teaching  the;nto  obferve  all 
things  whatfoever  I  havecommandedyou.     Andlo, 

I  am  withyoualway,evenuntotheeniof  the  world. 
Amen. 

Oi/erve  here,   i.  A  power  affcrted.  2.  An  authority  de- 
legated.   3.   A  command  injoined.  4.  A  promife  liibjomed. 
Nute,    I.   A  power  and  authority  aflerted  by  our    Savuiur, 
as  belonging  to  himfelf :     /^ll  power  is  given  unto  m-  both  in 
heaven  and  in  earth.   ( i .)  In  heaven  ;  which  comprehends  a 
power  of  fending  the  Holy  Ghoft;  a  power  over  the  angels, 
and  all  the  hoft  of  heaven,  and  a  power  to  difpofe  of  heaven 
to  all  that  dial]  believe  in  him.   2.  In  earth  ;  which  compre- 
hends  a  power  to  gather  a   church  out  of  all  nations,    and 
authority  to  rule,  govern,  and  defend  the  fame  againft  all 
its  enemies.     Learn  hence.    That  all  power  and   authority 
concerning  the  church  of  God,  was  given   untoChrill  and 
conferred  upon  him:    upon  the  account  of  his  meritorious 
death  and  triumphant  refurredlion.     All  power  is  given  tmtc 
rue:  That  is,  as  mediator  ;  but  this  power  was  inherent  in 
him,  as  God,  from  all  eternity.     Note,  2.  This  power  dele- 
gated by  Chrift  to  hisapoftles;     Co  ye  therefore  a.'id  teach, 
and  baptize  f.ll  nations  ;  injlrucling  them  to  ohferve  all  things 
whatfoever  I  command  yw.     Here  is  a  threefold  powerdele- 
gated  by  Chrift  to  his  apoftles  :    i.   To  congregate  and  ga- 
ther ^chriftian  church,  out  of  all  thcheathen  nations  through- 
cut  tht  world.     Before,  he  hadcoHfined  them  only  to  Ifrael; 
now,  they  muft  travel  from  country  to  country,    and  profe- 
lyte  the   heathen  nations,  which  before  had  been  taught  of 
the  devil,  and  were  led  away  by  his  oracles  and   delulions. 
Co  and  difciple  ah  nations,    without  any  diftinftion  of  cotui- 
tr)',  fex,  or  age  >vhatfover,  and  make  the  gofpel  church  as 
large  as  youcan.     Thence  note,  That  the  apoftles  and  lirft 
planters  of  the  gofpel.had  a  commiflion  from  Chrift  to  go  a- 
mongft  the  Pagan  Gentiles,  without  limitation;    and  were 
not  to  take  up  their  fettled  relidence  in  any  one  nation,  but 
to  travel  from  country  to  country,  inftrufting   them  in  the 
favingmyfteries  of  the  gofpel.     The  fecond  branch  of  their 
power  was  to  baptize  in  the  name  of  the  whola  trinity  ;  bap- 
tizing in  the  name  of  the  Father  and  of  the  Son,  ard  of  the  Holy 
Chpjt.       Where  pote.  That  all  adult  and  grown  perfons  arc 
to  be  firft  taught    .-Ind  inflructed  before  they  be  baptized. 
But  it  follows  not  from  hence,  that  the  children  of  fuch  par- 
ents may   not  be  baptized  before  they  ape   taut>ht ;  for  the 
apoftles  are  to  baptize   all  nations,  of  which   children  are  a 
chief,  if  not  the  chiefeft   part.     Befides,   thoi'u  that    were 
prolciyted  to  the  Jewilh  religion,  though  before  they  were 
circumcifed  themlelves  they  were  inftruftedinthelaw  of  God; 
yet  when  they  were  circumcifed  iheml'clves,  thtir  chi!dr>;n 
were  not  denied  circUrjcilioLJ  at  eight  daysold.     In  iikcnian 


120 


St.     M  a  T  T  H  E  W. 


Chap,   xxviii 


ner,  we  have  no  rcafon  to  deny  the  children  of  baptized  par- 
ents, who  are  in  covenant  themfelves,  the  lign  and  leal  of 
the    coven:i[it    \\hich  is    baptifiii.        God   liaving  affured 
his   peaple,  that  he  viill  be  the  God  of  them,  and  of  their  feed. 
It"  this  privilege  be  denied,  the  children  of  Chriftian  parents 
;ire  in  a  worle   condition  than   the    children  of  Jews ;    and 
ronfequently  infants  are  in  a  worfe  condition  lince   Chrift's 
cominiT,  than  they  were  iiefore,  and  the  privileges  of  thofe 
that  live  nnder  the  gofpel,  are  ftraiter  and   narrower  than  of 
thofe  that  lived  under  the  law.     Chfcrvc  farther.  In  whofe 
name  perfons  are  to  be  baptized  ;    Jn  the  name  of  the  Father, 
Sou,  and  Holy  Cho/i.     Where  we  have  a  profeflion  of  our  be- 
lief in  the  holy  Trinity,    a  dedication  of  the  perfon    to   the 
worlliip  and  fervice  of  the  holy  Trinity,  and  a  ftipulationor 
covenant-promife  that  we   will  continue  faithful  in  the  fer- 
vice of  the  Father,  Son,  and  Holy  Spirit,  to  our  life's  end. 
The  third  branch  of  the  power  which  Chrifl  delegated  to  his 
apoftles,  was  by   their  miniftry  to  prcfs  upon  all  their  con- 
verts an  univcrfal  obfervance  of,  and  obedience   to  all  his 
commands  ;     teaching  them  to  obferve  all  things  vihatfoever  I 
iommandyou.     Where  note,  j.   That  preaching  is  the  ordi- 
nary and  inllituted  means  to  convert  nations  unto  God.     2. 
That  preaching  muft  not  only  go  before  baptifni,  but  follow- 
after  it.     Obedience  muft  be  prefled  upon,  and  pradifed  by 
:ill  thofe  that  enter  into  covenant  with  God  ;  otherwife  they 
lie  under  a  great  condemnation.   3.   That  preaching  of  the 
gofpel  is  a  chiel  part  of  the  minifter's  work,  and  no  apoftle 
thought  himfelf  above  that  duty.   4.  As  the  apoftles  did  not, 
ia  the  miniftersof  Chxift  ought  not  to  teach  any  thing  but 


what  Chrift  commands  them.  5.  As  they  are  to  tearh  what 
Chrift  commands  them,  l"o  they  are  to  teach  all  things  what-, 
foever  Chrift  commands  them  :  Teachirg  them  to  ohfcrve  all 
things  'jihatfoevfr  I  Cbmmtind ycu.  Laftly,  note  rhe  promife 
injomed  ;  Lo,  I  am  with  you  always  to  the  er.d  of  the  -world. 
That  is,  I  am  and  will  be  with  you  and  your  fucceffors,  law- 
fully called  by  my  power  ?nd  authority,  by  the  bleffing  and 
afliftance  of  my  Holy  Spirit.  I  will  be  with  you  to  uphold 
my  own  ordinance,  to  prote<fl,  encourage,  and  reward  you, 
and  all  your  fucceffors,  in  the  faithful  dikharge  of  your  truft; 
'  and  this  not  for  a  day,  a  year,  or  an  .nge,  but  to  the  end  and 
confummationof  all  ages.  Learn  thence,  That  the  miniflry 
of  the  word,  and  adminiftration  of  the  facraments,  arc  a  ftand 
ing  and  perpetual  ordinance,  to  continue  in  the  chriftian 
church  throughout  all  ages.  2.  That  all  the  faithful  min- 
ifters  of  Chrift,  in  what  part  of  the  world  foever  God  ftiall 
caft  their  lot,  and  in  what  time  foever  they  Ihall  happen  to 
live,  may  comfortably  expedl  Chrift's  gracious  prefence  with 
ilieir  perfons,  and  his  bleiTing  upon  their  endeavours,  io, 
I  am  with  you,  I  am  always  with  you,  and  to  the  end  oftL 
world  I  will  be  with  you.  Thanks  be  to  Chrift  for  the  gra- 
cious promife  of  his  fpiritual  and  perpetual  prefence  with  his 
minifters  to  the  end  of  the  world.  May  this  promife  caufe 
us  to  gird  up  the  loins  of  our  minds,  increafe  our  diligence, 
zeal,  and  fervour,  accounting  no  labour  too  great,  no  fervice 
too  much,  no  lufFerings  too  fevere,  fo  that  we  may  hutfinij}} 
our  courfe  with  joy,  and  fulfil  the  miniftry  wc  are  engaged  in, 
Amen.     Amen. 


THE  END  OF  St.  MATTHEW'S  GOSPEL. 


o 


THE 


E 


ACCORDING      TO 


>T. 


MARK. 


St.  Mark,  the  writer  of  this  compendious  Hiftory  of  our  bleffed  Saviour's  Life  and  Death,  was  the  difciple  and  c$mpanion  of  St. 
I'cter;  and fome  affirm,  that  he  wrote  his gofpet from  St.  Peter's  mouth  ;  it  being  dilated  by  St.  Peter,  and  indited  by  the 
HolyChofL  Bntjince  we  are  affured  thai  the  Spirit  of  Cod  indited  the  book,  we  need  not  trouble  ourfelves  to  find  out  whofe 
hand  it  was  that  held  the  pen. 


I 


CHAP.     I. 

THE  beginning  of  the  gofpel  of  Jefus  Chrift  the 
Son  of  God ; 

The  word  gofpel  fignifies  a  meffagc  of  glad  tidings,  and 
intimates  to  us,  that  the  doctrine  of  the  gofpel  contains  the 
moftgladfome  tidings,  the  moft  joyful  meffage  that  ever  was 
lent  irom  God  to  mankind  :  Happy  tidings  concerning  our 
reconciliation  with  God,  and  falvationby  Jefus  Chrift.  O 
how  highly  (hould  we  prize,  how  ftedfaftly  believe,  how  cor- 
dially  embrace,  thefe  good  tidings  of  great  joy  !  }Voie,  2. 
Thisgofpel  is  called  the gofprl of  Jefos  Chvijl,  becaufc, Chrift, 


as  God,  is  the  author  of  this  gofpel,  and  alfo  the  principal 
fubjeft  and  matter  of  it  :  Indeed  St.  John  the  Daptift  was, 
the  firft  publifher  and  preacher  of  the  gofpel  doclrine,  but 
Chrift  himfelf  was  the  firft  and  principal  author,  and  likewife 
the  chief  fubject-matter  of  it  ;  For  whatever  is  taught  in 
the  gofpel,  relates  either  to  the  perfon  and  offices  of  Chrift, 
or  to  the  benefits  received  by  him,  or  the  means  of  enjoying 
thofe  benefits  fr«m  him.  3.  How  St.  Mark  ftyles  Chrift 
the  Son  of  God,  as  St.  Matthew  had  ftylcd  him  before  <^f  5c 
of  David;  the  one  fets  forth  the  verity  of  iiis  human  nature, 
the  other  the  reality  of  his  divine  nature  ;  fignifying  te  us, 
that  the  true  and  promifed  Meffias  was  both  God  and  ma'- 


Chap. 


St. 


MARK. 


in  two  diftinil  natures,  and  one  perfon  forever.  He  is  true 
and  real  God,  .is  well  as  the  Father  and  tlic  holy-Ghofl ;  not 
a  n)cre  man,  but  God  as  well  as  man. 

2  As  it  is  written  in  the  prophets,  Rchold,  I  fend 
my  meflenger  before  thy  face,  which fliall  prepare  thy 
way  before  thee. 

St.  Mark  begins  his  gofpel  witli  an  accoiint  of  St.  John  the 
Baptift's  preaching  and  miniftry,  and  declares,  i.  That  the 
prophets  of  old,  particularly  Ifaiah  and  Malachi,  did  long  be- 
fore foretell  the  Baptills  nicfTageand  miniihy  :  that  he  fhoiild 
go  before  Chrift  at  his  harEftngcr  to  preparethe  way  for  him. 
Behold  ,  I  fend  my  meffenger  to  prepare  thy  way.  Where  note.  I . 
The  dignity  and  authority  of  the  mini'fters  of  Chrift  ;  they 
are  his  melTengcrs,  fcnt  by  him  to  deliver  his  mind  and  will 
unto  his  people.  Thisminiitcrial  million  is  two-fold,  extra- 
ordinary and  ordinary  i  the  former,  when  God  immediately 
by  iiimfelf  calls  men  to  the  holy  funflionj  the  latter,  when 
he  ufes  the  miniftryof  man  in  order  thereunto,  a.  The  work 
and  ofTicc  of  the  miniilers  of  Chrift  declared,  and  that  is,  to 
pr.'pare  people  to  receive  Jefus  Chrift,  offered  and  tendered  to 
them  in  the  gofpel.  Behold,  IJ'cnd my  mefjenger,  tie.  Learn 
thence.  That  the  great  dcfign  and  end  of  the  miniftry  of 
the  word,  is  to  prepare  and  fit  men  for  entertaining  the  holy 
religion  of  Chrilt  in  their  hearts,  and  to  oblige  them  to  walk 
sccordiug  to  the  rules  and  directions  of  it  in  their  lives. 

3  The  voice  of  one  crying   in   the  wildcrnefs. 
Prepare  ye  the  way  of  the  Lord,   make  his  paths 
'      flraight. 

Here  «j/^,  i.  The  title  given  to  John  the  Baptid:  he  is 
■called  a  voice,  in  refped  of  his  minifterial  office,  which  was 
to  fpeak  forth,  to  promulgc  and  publiih  the  doftrine  of  falva- 
tion.  2.  The  quality  or  kind  of  this  voice,  a  crying  voice, 
the  voice  of  one  crying.  This  implies,  i.  His  earncftnefs 
and  vchcmcncy,  his  zeal  and  fervency,  in  preaching.  When 
we  lift  up  our  voice,  and  cry  aloud,  we  fpeak  with  earneftnefs 
and  fervour.  When  our  hearts  are  warmly  affeS'cd  with  what 
we  preach,  we  may  hope  to  affecl  the  hearts  of  our  hearers. 
Why  has  God  commilTion'-d  men,  rather  than  angels,  to  be 
the  preachers  and  difpenfers  of  his  word,  but  becaiifc  we  can 
fpeak  to,  and  treat  with  finners  more  feelingly  and  more' affec- 
tionately than  the  angels  can.  'a.  This  crying  of  the  holy 
Baptill  in  his  preaching,  implies  his  liberty  and  bolilnefs,  as 
well  a.s  his  vehemency  and  earneftnefs,  in  deli-verinijof  his 
meflage.  The  lifting  up  the  voice  in  preaching,  argii^  bold- 
nefs  and  courage  in  the  preacher ;  a?,  on  the  contrary,  the  de- 
preiling  of  the  voice  flicwethtimoroufncfs.  Za-(7r;;herice,-That 
the  minlllers  of  the  word  arc  to  i:fc  both  zeal  and  earnednefs, 
and  alfo  courage  and  boldnefs  of  fpirit,  in  delivering  the  word 
and  melTage  of  God.  Not  forbearing  to  reprove  fin,  not  con- 
cealing any  part  of  GckI's  truth,  for  fjiar  of  men's  difpleafure. 
1.  The  Aim  and  fubrtancc  of  what^c-cricd,  Prepnrcyc theiin-i 
'  the  Lord,  make  his  paths  Jhairhf.  that  is,  "  Make  ready 
.I'urklves,  prepare  your  own  hearts,  to  entertain  the  dodlrinc 
ot  glad  tidings  of  the  gofpel."  It  is  a  metaphorical  fpcech, 
taken  from  thecuftomof  loyal  and  dutitijl  fubjccls,  who,  when 
their  prince  is  coming  to  lodge  in  their  city,  they  prepare  and 
make  ready  the  way  lor  his  coming,  by  removing  every  thin" 
that  may  obftrua  or  hinder  his  progrcfs.  Learn  hence.  Thai, 
man  s  heart  by  nature  is  very  unfit  to  embrace  and  entertain 
the  Lord  Jefus  Chrift,     We  have  naturallv  no  fitncfs,  no  dif- 


pofition»  no  inclination  io  believe  in  him,  er  to  {i^LmI:  un;o 
him.  2.  If  ever  wed',  fire  to  entertain  Oiriil  in  our  hear;:-. 
\ve  muft  full  prepare  and  make  fit  our  lieaiir  for  the  receiving 
and  embracing  him.  For  though  tlie  preparation  of  the  hear 
be  fromthcLord,  yet  he  requires  the  cxcrcifcof  our  facultie.- 
am!  the  ufe  of  our  endeavours.  He  prepares  our  hcans  hy  c- 
nabling  us  to  the   preparations  of  our  own  hearts.     TliU  j 


done  by  getting  a  fgiit  of  the  evil  of  fin,  a  fcnfc  of  our  inii'c 
out  Chrifl,  an  liungering  and  thirlling  dcilrc  after  iiin 


ry  without  v  imn,  <iii  Hungering  ana  Tniriiiiig  oclirc  alter  ium 
a  true  faith  in  him.  Clirift  will  lodge  in  ".o  heart  that  is  r.-r 
thusm.ide  ready  to   receive  him. 

4  John  did  baptize  in  the  wildcrncfi;,  and  preach 
the  baptifm  of  repentance  for  the  rcmiflion  of  fins. 

A  two-fold  account  is  here  given  of  St.  John's  exccutio* 
ofiiisir.iniflry  and oflicc,  firft,  "his  baptizing;  ferondlv,  hi, 
preaching.  John  did  baptize  ;  that  is,  admit  perfons  into  tlx 
church,  by  wafhing  them  with  water  :  John  baptized  in  thf. 
nameof  Chrift,  who  was  to  come  ;the  apoftlcs  baptized  in  th" 
name  of  Chrift  already  come.  1  he  fecond  part  of  his  offic- 
was  preaching.  Where  ws/r,  i  hat  preaching  of  the  word, 
and  adminiftration  of  the  facraments,  are  to  go  together,  and 
belong  only  to  the  miniRers  of  the  word.'iawt'uiiy  called. 

?ohn  did  baptize  and  preaeh  ;  but  where  and  what  did  he  preach!" 
heplace  where,  was  the  wildcrnefs;  a  place  not  much  fre- 
quented, though  not  altogether  uninhabited ;  a  folitarv,  mear, 
and  obfcurc  place.  Thither  God  had  called  him,  and'lhere  he 
contents  himfelf.  Learn  hcnce,That  the  miniflers  of  God  mu.f- 

.  be  content  toexecute  their  miniftry,whcre  God  calls  them,  be 
the  place  never  fo  mean  and  obfcurc,  and  the  peoplenevc  r  fo  rude 
and  barbarous  ;  John  was  a  preacher  of  great  note  and  fame  ; 

-^Jerufalem  the  chief  city  might  feem  more  fit  forhim  ;hm  Gcd 
had  called  him  to  preach  in  the  wildcrnefs,  and  he  would  not 
leave  it.  We  muft  not  leave  our  place  faecaufe  it  is  mean  and 
obfcure,  nor  defert  our  people,  thinking  them  too  bafe  to  in-- 
ftruifl: ;  but  where  God  has  called  ;is,  we  mufl  there  abide,  till  ^ 
he  that  called  us  thither,  remove  us  thence.  Farther,  As  the  -J^ 
place  where  the  Baptift  preached,  in  the  wildcrnefs,  fo  the  doc- 
trine which  he  preached,  namely,  the  baptifm  of  repentance 
for  the  remiffion  of  rms,_that  is, 'the  docfirine  of  baptifm  wliicli 
fealeth  theremiflionof  fins  tothe  partyhaptized.  Learn  hence 
That  the  preaching  of  the  doftrine  of  repentance  is  abfolutly 
neceffary ,  and  the  indifpenfable  duty  of  every  gofpel  minifter. 
John  the  Baptifl  preached  it,  our  Saviourpreachedit,  hisapof- 
ties  preached  it  :  They  went  out  preaching  «rrv  where,  that  vm. 

Jhctdd  repent.  The  baptifm  of  repentance  f  fays  the  learned 
Lightfoot)  belongs  to  children,  though  they  know  not  wliat 
repentance  means,  bcc^ufe  it  engagesthem  to  repentance >*1iei^ 
they  come  to  yeais  to  underftand  that  engagement.  "  For  thus 
it  was  with  the  children  circumcifed,  they  became  debtors  to 
obferve  the  whole  law,  though  they  knew  not  what  the  law- 
meant,  yet  circiuncifion  bound  them  to  it,  w.'ien  they  came  to 
years  of  difcretion. 

.t5  ^"^  ^^^^^^  went  out  unto  him  all  the  laiitl  of  [n- 
dca,  and  they  of  Jerufalein,  and  wnc  all  baptized  of 
him  in  the  river  of  Jordan,  confclliug  their,  lins. 

Here  wc  have  an  account  of  the  fuccefs  of  St.  John's  min- 
iftry,  r.  In  the  reneral  concourfe  and  refort  of  the  people  r») 
it.  All  Judea  tiKdjerufoleni  :  that  is,  a  great  many  of  i-il  Cr- 
grees  and  ranks,  of  all  ages  and  fexes.  John  was  famed  fora 
prophet,  and  a  prophet  was  now  agreat  rarity.     Malachi  was 


?5! 


St. 


M    ARK. 


Chaf 


t. 


The  Ij-.'t  prophet  before  Jolin,  and  lis  lived  about  five  lumdrcJ         8    I  indccJ  luvc  baptl/.tcl  you  with  wMir  :   but  he 


by  the  operati 
his  holy  Spirit.  Thence  /earn,  That  though  the  niiniftcrs  of 
Chrilt  do  by  Chrill's  command  dirpcnfc  the  outward  ordi- 
nance of  baptifm,  yet  it  is  Chritt  himfdf,  that  by  tlie  in- 
ward work  of  his  Spirit  doth  make  it  cftci^tual  to  fiich  as  re- 
ceive it.     /  tapthi  'U'it/j  iVnUr,  but  he  xvith  thi  Hclf  Ghoft. 

9  S.  And  it  catni'  to  p;ifs  in  thofe  days,  that  Jffus 
canu-  from  N.izareth  of  Ciiililec,  and  was  baptized 
of  Joltn  in  Jordan,  lo  And  ftrdij^htway  coinmjr  up 
out  of  tlic  water,  he  faw  the  heavens  opened,  and 
the  Spirit  like  a  dove defcciidin<^  upon  him.    ji   And 


Iters  ot'Chrilt  when  people  (hew  thcmkKcs  ready  and  for- 
ward to  repair  iintothe  pl.iccs  where  the  word  and  facramtnts 
-.ire  difpcnocd  to  them:  AWJudra  nnd  they/  'JtrufiiUm  i.\X\ixv\- 
ded  upon  Iiihn's  ininilhv.  The  fecond  fruit  of  Jolin's  mini- 
Ary,  was,  tl'.ir  the  people  were  ready  to  receive  at  hi.s  lund 
the  facraincnt  of  baptifm :  Thn-ivere  allbapt'tzrd  of  him  m  J'-r- 
dtin.  Learn  hence,  That  the  miuUfers  ot'Chrill  ought  not 
only  to  preach  the  word,  but  alfo  to  dil'pcnce  the  facramciits 
to  them,  even  toall  that  dodre  them,  and  arc  fit  to  be  partakers 
of  them.  A  third  fruit  of  John'.s  minilfrv,  was  his  hearers 
p.-ofcilion  of  their  trtie  repentance,  bv  tlie.j'/Ay/TsH  o/'theirjlns: 

ac  the  profefTion  of  repeTitancc  is  requilite  in  all  that  are  bap-  -  •       r  t  r    •        ti 

tizcd.  fo  a   free  and   voluntary,  an    ingenious  and  impartial     there  cainc  a  voice  trom  hcAVtnJaying,  1  hou  art  mji 
confellion  of  fm,  is  a  good  evidence and'telliiiiony  of  the  truth     beloved  Son,  in  whom  I  am  well  plealed. 

and  fmccrity  of  our  repentance.  _       .                   ,,         ...              »-     t                 -r-i 

;                       ,     ,     ,       •,             V    t.   •          J  Sec  the  note  on  Matt.    in.    13.  As/*- here,    i.    The  great 

G    And  Jolni  was   clothed  with  camel  .s  hair,  and  condefcenfion   of  Chrilt.  in  feeking   and   fubniitting  to  th<r 

with  a  girdle  of  ikin  about  his  loins;   and  he  did  eat  ba^nifm  of  John  ;  Chrilt,  though  he   was  John's  Lord  and 

lociifti  and  wild  honey  ;  Maffcr,  yea,  Lord   of  heaven  and  earth,   yet  coincth   to  hear 

„„ .         r  ■  ■iL/i--ir        1(1-       c    him  preach,  and  will  be  baptized  of  his  mei'l-nzer.     Thence 

I  his  verfc  acquaints  us  with  the  ItrKMneis  and  auitcrity  or  1    _..    '    .  .     '  ,        -      ..       ..^ 

St.  John's  life  in  the  wildernefs;  wliich  is  laid  down  in  two 

ihincs,  in  liis  mean  and  frugal   apparel,  and  in  his  fober  and 

••  niperatc  diet.      His  apparel  was  rough  and  hairy,  and  his 

^'rtiU  tf  leathir;  ns  Llijali  his  forerunner  was  dud  before  him, 

1  Kings  i.    S.    His  diet  was  coiirfc  and   onVuvdiy,  locii^s  nml 

.iiiJ  /'jney  ;  that  is,  fiich  jilain  and  ordinary  food  as  the  wiklcr- 

r.^fs  aftbrded.      His  ex.implc  teaches  us.  That  the  miniilers  ot 

the  gofpel  are  not  to  cffed  eitlier  bravery  in  apparel,  or  deli- 

.'.■:CV  in  diet;  but  bcth  by  their  habit  and  diet  to  fet  an  exani- 

rle  of  gravity  anJ  fohriety  before  their  people  ;  being  inthefc, 

ai'.vtll  as  in  other  tl.ings,  an  example  unto  their  liocks. 

7  And  preached,  faying.  There  cometh  one  migh- 
tier than  I  after  me,  the  latchet  of  whole  flioes  I  am 
cot  worthy  to  ftoop  down  and  unloole. 

Ofifcrve  here,   I.   The  high  opinion  that  the  Bapti(l  had  of  of  the  blefled  Trinity.     The  Father  foe aks  from  heaven,  the 

C!hiilL       }{f  is  mightier  than  I ,     that  is,  a    perfoii  of  greater  Son  comes  out  of  the  wafer,  and  the  Holv  (iholt  dcfccnds  in 

ciigoity  and  excellency  by   far  than  myfclf;    whence  may  be  the  likencfs  of  a  dove.     But  why  did  the  Holy  Gholl  now  de- 

j^.ithered,  that  though  Chrift  was  a  man, he  was  not  mere  man,  fcend  upon  Chriit .'    Firft,  for   the  dcfignation   of  his  perfon, 

but  more  thari  man;  evsii  very  God,  equal  with  his  Father,  to  ftiew  that  he  was  the   perfon  fet  apart  for  the  work  and 

lor  '}ihH  ikf  Raptiji  uas  the  greatcji  of  them  that  were  born  cf  olficc  of  a  mediator.       Secondly,    for  the  fanilification  of  hi* 

U'srw.-;,  Matt.  xi.    II.  yet  fays  he,  Chrij}  is  mightier  or  great-  pcrlbn  for  the  performance  of  that  otScc.      'I'his  was  Chrift'* 

er  than  I.      How  fo;  but  in  regard  to  the  dignity  of  his  per-  uniilion,  the  day  in  which  he  was  anointed  above  his  fellows 

fon,  being  both  God  and  man  in  two  diilinft  natures  and  one  to  be  the   King,  PrielU  and  prophet   of  his  church :   I  fa.  Jxi; 

perfon?   2.  The  humble  and  low  tltimation  that  the  Baptill  ver.    I.   The  Spirit  cf  the  Lord  is  upon  mc,  he  hath  anointed  me  y 

had  of  himfclf:  his  Jhoe  latchet  I  am  not  worthy  to  unloo/e :  a  pro-  &e.  Nile    3.    The  voice  of  Cjod  the  Father  pronounced,    i. 

vcrbial  freech,  implying  that  he  was  unworthy  to  do  the  ba-  The  nearnefs  of  Chrill's  relation  to  himfelf  ;    This  is  my  Sort 

fell  and  inraneft  ftrvice  for  Chrill.     O  how  well  doth  humi-  2.   The  endcarednets  of  his  perfon ;   This  is  my  bdrjed  Son. -7. 

!ity  ofmir.d,  an  humble  apprehenfion,  a  low  cftcem  andopini«in  The  fruit  and  benefit  of  this  near  and  dear  relation  to  us;  Jr. 

of  themfcives,  and  theirowngiftsandabilities,becomethemef-  'u-hom  I  am  ■iceli  plea/ed.       Hence  learn,     I.     That  there  is  no 

fcngers  and  miniflcrs  of  Chriit!    John  was  a  man  of  eminent  poilibility  for  a  perfon  to   pleafe  God  out  ofChrift;    neither 

abilities,  yet  of  exemplary  humility ;    he  thought  himfclf  un-  our  perfons  nor  our  performances   can   find  acceptance  but 

worthy  to  unloofc  Chriit  s  (hoe,  or  to  do  the  ineanclt  office  through  him,  and  for  his  fake.  2.  That  the  Lord  Jf  fus  Chritl 

for  1  im.  is  the  grou.id  and  caufc  of  all  that  love  which  God  the  Father 

fliew- 


learn.  That  the  greatcll  perfons  (hould  neither  think  thcm- 
fehes  too  great,  nor  too  goo<l,  to  come  unto  the  miniilers  ot 
God,  to  hear  the  word  from  therr  mouth,  or  to  receive  the 
facrament  at  their  hand.  Cluill,  the  Son  ot  Gixl,  was  con- 
tent to  be  baptized  of  John,  a  mean  pcrlon  in  comparifonof 
himfelf.  How  dare  then  the  grciteft  upon  earth  defpife  the 
minillry  of  man,  being  appoin;ed  by  God?  2.  The  folemn 
invefting  of  Chrill  intb-ihe  office  ot  mediator,  by  a  threefold 
miracle;  namely,  the  openini;  of  the  heavens,  dcfccnt  of  the 
Holv  Ghoft,  and  C/od  the  Father's  voice  or  tcllimony  con- 
cerning his  Son:  The  heavens  were  optned,  to  (licw,  that  hea- 
ven, which  was  clofcd  and  ibut  againlt  us  for  our  fins,  is  now 
opened  to  us  by  ChrilVs-underukiug  for  us.  As  Chrift  open- 
ed heaven  by  his  meritorious  palliofi,  fo  he  keeps  it  open  by 
his  prevailing  interceiilon.  Next,  the  Ib.ly  Ghoft  defccnds  lilc 
«  diVe  upon  our  Saviour.      Here  we^havc  a  proof  and  e\  idcnce 


Cn 


\f.   I. 


Sr. 


M    A     R     K. 


»2J 


fliewcth  to  the  fons  of  men.      In   Chrif:  God  is  well  pleared 
with  us,  as  a  reconciled  father  ;  out  of  him,  a  coiifuming  firr. 

12  And  immeiliately  ihe  Spirit  driveth  him  into 
the  wildernels.  13  And  he  was  there  in  the  wildtr- 
ncfs  forty  days  tempted  of  Satan,  and  was  with  the 
wild  beads  ;  and  the  angels  miniflered  unto  him. 

ImmeJiatily.,  That  is,   I.    After  bis  baptifm.     Chrift  is  no 
fooncr  out   of  the  water  of  baj)tifm,    but  he  is  in   the  fire  of 
temptation:  Suth   as  are  baptized  with  C'hrifl,  and  entered 
into   the  pofleflion  of  chriftianity,    niuft  look  to  be  afiaultcd 
with    Satan's  temptations.       Again,  immediateh,  that  is,     2. 
After  the    Father  had  declared  his  complacency  in  him,  and 
being  well    pleafcd   with  him.       Learn  thence.    That   great 
manifeibtions  of  iovc  from  God,   arc  ufually  followed  with 
great  temptations  from  God.     The  Spirit  Jrivcth  him ;  tliat  is, 
the  holy   iipirit  of  God.       For  the   devil   is  fcidom,   if  ever, 
called  tile  Spirit,  but  ufually  fonie  bnmd  of  reproach  is  annex- 
ed, as  the  (•:■// fpirit,  nr  the  und.-an  fpirit,  r.nd  the  like  ;   ChrlJ} 
leas  led  l'\  thf  Spin,  (iys'<X.    Mtit/he-r,  chup.   iv.    i.    Hr  zoas 
driven  hy  the  Spiri; ,  fays  St.   Mnri ;     that  is  he  was  carried  by 
a  ilrong  impulleof  thj  Spirit  of  God  to  be  tempted  by  Satan, 
and  did  not  go  of  his  own  private  motion  to  enter  the  lifts  with 
Satan.       Teaching  us  o\ir  duty,  not  ft)  nm  into,  or  rulh  upon 
temptations,  without  a  warrant  and  call  from  God,      Oblervc 
next.  The  place  where  S.-itan  aliiiuhed  Chrift  with  his  temo- 
tations :    It  was  a  folitary  wild^  rnefs.     No  place  whatever  can 
privilege  lis  frora  temptations,  or  be  a  fanctuary  from  Satan's 
atlauts.       The  lolitr.ry    wildernefs  has   a  tempter  in  it ;  vea 
Satan  ofteniimc.s  makes  ufc  of  mens  folitarinefs  to  further  his 
temptations;  and  fuch  as  fcparate  thcmfehcs  from  huinan  fo- 
cicty,  and  giv<;  thcmfclves  up  to  folitiidc  and  retirement,  pi\c 
great  advantage   to  the  tempter   to  tempt  thein.     Next,  i'he 
time  and  continuance  of  our  holy  Lords  temptations;  not  for 
an  hour,  a  day,  a  week,  or  a  month,  but  for  forty  dn^s  and  for- 
ty nights  ;    not   all  the  time,   but    very   often  'in  that  time. 
Teu<hingm,  what  we  are  to  cxpeil  from  Satan,  temptations 
not  a  few-;  He  will  not  folicit   us  once,  but  often,  and  follow 
us  with  freOi  adaults  ;  but  the  only  way  to  overcome  him  is, 
iJ  often  to  rcfirt  him.      Ohjcrv,-  farthcr,'A  fpccial  aggravatiori 
of  our  Lord's  temptations  in  the  wildernefs.  He  ivas  with  the 
•uild  hi;j}s,  liaviiig  no  comfort  from  man,  but  only  wild  bea(ts 
for  his  companions,  which  were   more  likely  t;>  annoy  and 
hurt  him,  than  any  way  to  help  and  comfort  him.      Here  wc 
have  an  ev  idcnce  of  the  divine  power  of  Chrift  ;  who,  as  Lord 
of  the  creatures,  can  alter  and  change  the  nature  of  the  crea- 
tuirs  at  his  pleafure;  rcftraining  the  moft  fuvage  and  htirt- 
fu!  hc-ifts    tn>m   hurting   cither"  himfelf  or  any  of  his  peo- 
ple.     Lallly,  The  ftipply  fcnt  in  to  Chrift    in  the  hour  of 
temptation;  The  angfls  c<ime  and  minijiered  ttnlo  him;  food  to 
tiis  hungry  body,  and  comfort  to  his  tempted  foul.       Learn 
thence,  That  thofe  who,  in  the  hour  of  temptation,  do  hold 
out  in  rcfifting  Satan,  ftiall  f.nd  that  the  power  and  faithfid- 
nefsof  God  will  not  be  wantino;  to  them,  to  fend  in  fuccotir 
jnd  relief  at  laft.       Then  ti>e  devil  Icavtth  him,  and  behold  an- 
£els  came  audminijlcrcdunto  him.  ' 

14  ?  Now  after  that  John  was  put  in  prifon.  Je- 
fus  came  into  Galilee,  preaching  tiic  goIp-1  of  the 
kingdom  of  God,  15  And  faying.  The  time  is  fulfil- 
led, and  the  kingdom  of  Cod  is  at  hand ;  repent  yc, 
'.-•id  believe  the  golpel, 


In  this  onr  Saviour's  fir.T  bcginnins  ^°  preach  the  gofpcl, 
we  have  an  account  of  the  time  when,   the  place    where,  and 
the  fum  of  what  he  preached.     Ohferve,    i.  The  time  when 
our  Lord  began  to  preach,  and   that  wa.s  after  John  the  Bapti/i 
xias  cajl  ints prifon.     Note,  fi.)  The  undue  reward  which  tho 
miniftors  of   God   do   fomctimcs  meet  vith  from  a  ■wicked 
world:    they  arc  hated,  pcrfe.utcd,  and    imprifoned  for  thtir 
courage  in  reproving  fin:  John,  for  reproving  Herod's  inceff. 
was  put  in  prifon.    (2.)    John   was  no  fooner  in  prifon,  and 
flopped,  and  hindered  from   preaching,  but  Chrift  began  to 
preach.       See  the   care  and  kindntfs"  of  God  towards   his 
church,  in  that  he  never  leaves  it  whollvdcftitutcnf  the  means 
of  inftruclion:    when  fome  of  his  faithful   ininiiier j  are   re- 
ftrained  from  preaching, he   fUrrcthup  others  inthcir  rooms, 
not  fufJering  all  their  mouths  to  be  flopped  at  once.     2.    The 
place  where  our  Lord  firft  preached,  in  Galilee.      The  land 
of  Canaan,  in  our  Saviour's  tin.e,  was  divided  into  three  prin- 
cipal provinces:  On  the  fomh,  Jtidea;  on  the  north,  Galilee; 
in  the  tnidft  Samaria.       Galilee  was  divided  into  upper  atid 
lower  Galilee;  the  higher  wasc;i'.!ed  Caltiee  of  the  Gentiles,  hr~ 
caufc  it  was  the  outmoit  part  of  the  land,  and  lb  next  unto  the 
Gentiles.       In  this  upper  Galilee,  Cupernaurn   w.<s  the  me- 
tropolis, or  chief;    and  Chorarin  a  leHer  city.       Now  much 
of  our  Saviour's   time  was  fpent  in  Galilee  ;'  he  was  co.-»cei'- 
vcd  and   brought  up  at  Nazareth,   a  ..:ry  in  Galilee  ;    he  frrft 
preached  at  'Capern3t:in  in  Galilee;  lie  wrotight  liis  firft  mi- 
racle atCana  in  GaUlte ;  his  ;rat;s:iguriti  'ii  nas  upon  .T.otjrr 
1  a'bor  in  Galilee  ;    and  cur  Saviour's  ordinary  rcddcnce  was 
m  Galilee.     He  came  into  Judca,  and  up  to  jcrufalem,  on'v 
at  the   feafts;     and    after  hi.s  rcl'urrectior.    he  appoints  hiv 
difaplcs  to  meet  him  in  Galilee.       Onlv  hi<i  nativity,   h^s 
aftion  and  afcenfton,  were  proper  to  Jiide'a.      His  nativity  at 
3cthkhcm,  his  paflio.T  at  Jcrufalcra.  and  his  afctnflan  i;po'i 


mount  Olivet,  hard  by  JcrJfaLm.     Now  all  this  dcmonff'ra't'  s 
(-  hnft  to  be  the  true  and  promifed  Mei%s  ;  for,  according-  fo 
prophecy,  the  Mellias  was  to  have  hisf>i-efc-.ice  and  princfnjl 
abode  111  the provinccof  Galilee,  Ifa.  ix.    i,   2,   3,  &c.      S'ct 
becaufe  he  was  of  Galilee,  the  Jews  would  notbtlicvehim  to 
be  the  Mcmah,  faying  in  fcorn,  Qm  any gcotJ  thin^eome  out  of 
Gaiilccr'   Whereas  our  Saviotir's   habitation  and  irce  convert- 
fation  there,  was  a  proof  unto  thein,  and  ought  to  have  pcr- 
fuaded  them,  that,  according  to  the  pronhe.-v,  he  was  the  ve- 
ry Chrift.   3.  The  fum  of  what  our  Lord  preached;  nanulv 
a  do(!1rinc,  and  an  exlvirtation.      His  dodrine  is' 7 ha/  the 
time  isfulfilkd,  and  the  kingdom  of  G^d  is  at  hand:  t!ut  is,   thai 
the  tunc  foretold  by  the    prophets,   when  the  kingdom  of  the 
Meftiah   (hould  begin,  was -.now  come.— The  exhortation  is 
yJ-''-refn-  repent,  and  bclig^r  the  gofpel.      From  t he  former  n':U ' 
1  hat  the  Mcftidh's  coming,  or  our  .'Saviour's  appeariru-  in  the 
liclh,  was  cxaclly-at  tiic  time  foretold  by  the  pru|j)hers  •   7/ - 
f'mc  !sf/lf//cd,  the  hi'igdom  cf  the  Mrjjiah  'is  at  harni.    2.   That 
the  grtat  docifines  of  repentance  and  faith  ar<.-  Taui;ht  onlv  in 
and  by  the  gofpel,  and  accordingly  ou^ht   in  a  fpcc1:il  manner 
to  be  preached  and  inllftcd  upon  by  the  miniifersuf  the  "ofncl 
The  doctrine  dt  Chrift,  and  his  ambaft.idors,  iv  and  ought  to 
be  the  fame;  they  both  teach  the  great  iWlrines  of  faith  and 
repentance  to  a  loft  world  :    J^cpent,  and Micje  the gofpd. 

1 6  "5  Now  as  he  walk/--d  i>y  the  fea-of  Galilee,  lie 
faw  Simon  and  .Andrew  his  brother  cafiing  anet  inf'» 
thefea:  for  they  were  filhers.  17  v\.nd  Jefus  fa.,f 
unto  them.  Come  yc  after  me.  and  I  will  make  v*)u 


I'Jl 


St. 


MARK. 


Chap.  i. 


to   become  fifhers    of  men.       r8    And  ftiaightway  the  gofpcl ;  here  wc  may  obfervc  how  he  went  himfcif  along 

they  forfo(,k  their  nets  and  followed  him.      19  And  ^i^h  them,  teaching  perfonally  m  the  fynagoeues wherever  he 

,•',,,  1-    1      r    .1         ..u  u.    f came:  he  did  not  feml  his  dilcipics  torth  as  Ins  curates,  and 

when   hchadftonc  a  httle   farther  thence     he   law  Ue  at  home  himfelf  upon  his  couch  of  eafe.  What  (halUe  fay  to 

James  the/on  ot  Zcbedee,  and  John  his  brother,  who  ji^^f^.  ^^.^^  fiihermcn  that  fct  others  to  the  drag,  but  care  only 


to  feed  thcmfelves  with  the  fifli  ?  not  willingto  wet  their  hands 
with  the  net,  or  take  any  pains  themfelves?  Our  Saviour  did 
not  thus ;  but  wlicn  he  font  forth  his  apoftles,  he  lUll  prcachecj 
liirafelf,  he  went  into  their  fynaj&gucs  and  taught.  Obferve 
farther,  The  fucccfs  of  his  preaching  ;  the  people  were  afton- 
i(hed  at  his  dodrinc,  ftruck  with  admiration,  apprehendiBg 
and  believing  him  to  be  an  extraordinary  prophet,  fcnt  from 


alio  were  in  the   (hip  mending  their  nets.     20  And 

ftraightway  he  called  them:     and  they    left  their 

father  Zebedec  in  the  fhip  with  the  hired  fcrvants, 

and  went  after  him. 

In  this  hiflory  of  our  Saviour's  calling  the  four  difciples, 
Peter  and  Aiulrew,  James  and  John, obl'cn-cthcfe  particulars. 

I .  The  mcannefs  of  the  perfons  whom  he  calls,  illiterate  filh-  God.     Learn  thence.  That  fuch  is  the  ef^c'acy'of  Chrift's  doc- 

ermcn ;  Chrilhook  hereby  eftciSlual  caie  thathis gofpcl  (hoiild  trine,  cfpecially  when  accompanied  with  the  energy  and  ope- 

bc  known  to  be  the  power  of  God  ;  notthcwildom  and  device  ration  of  the  Holy  Spirit,  that  it  makes  alt  his  auditors  admir- 

of  man — that  the  inltruments  fhould  not  carry  away  the  glory  g^s  ;  caufing  aftoni(hment  in  their  minds,  and  reformation  in 

of  the  work.   2.  Chrill  cilled  his  apolUcs  by  couples,  two  and  their  manners.      Laftly,  The  reafon  of  our  Lord's  fuccefs  in 

two;  firlt  Peter  and  Andrew,  then  James  and  John  ;  thereby  preaching.  He  taught  us  ont  having  authority.      He  taught  in 

fignifying   to  us,  that   the  work  of  the  miniftry  requires  the  his  own  name,  as  being  Lord  of  his  own  doftrine  ;    not  fay- 

concurrence  of  all  hands  that  are  called  to  it.     All  lite  minif-  jng  with  the  prophets,  Thus  faith  the  Lord  ;  but  I  fay  untayouT 

tors  of  God  ihould  join  their  hearts  and  hands,  and   fet  their  and  he  wrought  powerful  miracles,  which   accompanied  hi» 

Ihoulders  as  one  man  to.this  great  work  ;  and  all  little  enough,  doctrine.     As  Chrift  was  careful  to  preferve  the  authority  of 

God  knows,  to  carry  it  on  with  advantage  and  fuccefs.   3.The  his  perfon  and  doftrine   with  the  people  :    fo  it  is  the  duty  of 

work  which  they  are  called  from,  and  called  to,  from  being  his  minifters  to  demean  them(clves  amongft  their  people,  that 

fijhermen,  tohcfjhers  of  men  ;    from  catching  fifh  with  the  la-  neither  tlieir  authority   may  be  contemned  nor  their   perfons 

hour  of  their  hands,  to  catch  men  with  the  labour  of  their  dcfpifed,  but  their  doftrine  and  thcmfelves  reverenced  and  o- 

tengues.  4.  Our  Saviour's  command:  firft to  follow  him, be-  beycd. 

fore  they  be  font  out  hyh\m:?j,Mome  and  I^J'''l'''f  >^«  Ahd  there  was  in  their  fynagogue  a  man  with 

hlhers  of  men.     We  muft  be  Chrill  s  difciples  betorc  we  arc  o  .  .    y      6   o 

his  minifters  ;  his  follosvers,  before  we  are  his  ambafTadors  :  an  unclean  fpint :  and  he  cried  out,  24  Saying,  Let 
we  muft  learn  Chrill  before  we  preach  him  ;  otherwife  wc  us  alone ;  what  have  we  to  do  with  thee,  thou  Jefus 
may  fiih  for  a  livelihood,  but  not  for  fouls.  5.  The  gracious  of  Nazareth  ?  art  thou  come  to  deftroy  us  ?  I  know 
promifewhichChrirtgiveshisapolllesfortheir  encouragement;    thee  whothou  art,  the  holy  oneof  God.  25  And  Jefus 

n.imely,  to  qualify  them  for,  and  to  fuccecd  them  in  thsir  of-        -     •         --    -  .    - 

hct:  \  I  will  make  you  fijhers  of  men.  Faithfulnefs  and  care, 
diligence  and  endeavour,  is  our  part ;  but  the  bleding  andfuc- 
■.:t  Is  is  Chrift's;  our  labour  is  only  in  the  caft  ;  Chrift's pow- 
er is  wholly  in  the  draught.     Some  fifli  cleave  fo  the  rocks,o- 


rebuked  him,  faying,  Hold  thy  peace,  and  come  out 
of  him,  26  And  when  the  unclean  fpirithad  torn  him, 
and  cried  with  a  loud  voice,  he  came  out  of  him.  27 
And  they  were  all  amazed,  infomuch  that  they  quef* 

thers  play  upon  the  fands,  more  wallow  in  mud;^  and  verily    tioned  among  themfelves,  faying,  What  thing  is  this? 

wc  Ihall  labour  all  our  days  and  catch  nothing, if  Chriftdo  not    What  new  do^rine  is  this  ?    for  with  authority  com- 


.-  ,     ,  ,      „•       ,-•       £1-1.         ai         J      mandeth  he  even  the  unclean  fpirits,  and  thev  do  o- 

us  m  the  throwing  and  caftingot  It.     6.    1  he  apoltles  ready     ,^„,,  ^;^^  *^  ^ 


lie  gofpcl  ihould  whollypivcthcnifelvcsuptothcirgreatwork,    ter's  wife's  Kothtr  of  a  fever,  vcr.  29 


brill"  our  iiih  to  the  net,  and  iiiclofe  them  in^it,as  well  as  aflift 

compliance  with  our  Saviour's^call.  Straightway  they  forfook  "^Y  "^"'* 
their  father  and  friends,  iTiip  and  nets,  and  followed  Jefus. — •  St.  Mark  having  given  an  account  of  our  Saviour'sdo£lrin» 
Whom  C'tirift  cali.<,  he  calls  effectually  ;  and  draws  whom  he  which  he  preached,  ver.  15.  namely,  thedoc^rinc  of  faith  am:" 
calif,  .in;l  works  thiir  heart.?  fo  a  ready  compliance^vith  their  repentance,  he  now  acquaints  us  in  the  remaining  part  of thiy 
duf  V.  7.  That  upon  their  call  to  the  miniftry  they  leave  their  chapter  with  the  miracles  which  hewrought  for  the  confirma- 
iradc,  they  forfakc  their  Ibip  aiu!  nets,  and  lie  clofe  to  their  tion  of  his  doclrine,  and  they  are  three.  Firft,  The  r<7^»«(T  ^f 
I  :;iui.lerial  employment.  Teaching  us,  That  the  minifters  of  a  dcvilout  if  one  pojjijjed,  ver.  23.  Secondly,  The  curing  tf  Pe- 
ter's wife's  yr.other  of  a  fever,  vcr.  29.  Thirdly,  The  clennfinj; 
of  akper,  Uon\yei.  40.  to  the  end  ofthe  chapter.  His  firll 
miracle  was  the  calling  a  dtvil  out  of  onepoffelfed  :  T'-yere  ujs 
a  man  iiith  an  unclean  fpirit :  that  is,  an  unclean  fpirit  did  en- 
ter into  him,  and  bodily  pofll-fs  him.  Amongft  the  many  ca- 
lamatic- which  fin  has  brought  upon  our  bodice,  thisispnt, 
that  we  arc  liable  to  be  bodily  poftelTcd  by  Satnn.  T?i<_ 
devil  has  an  inveterate  malice  againft  mankind,  fcekingto  r.; 
in  our  fouls  by  his  fuggeftions  and  temptations,  and  to  dr- 
li^oy  our  bodies  by  fome  means  or  other  :  but  blcfted  be  G<r\ 
t.hough  his  malice  be  infinite  yet  his  power  is  limited  and 
bounded  ;  as  he  cannot  do  all  the  mifchief  he  v.viuld,  fo  he 
fhall  not  <ic!  all  he  can.      O,  how  much  is  it  our  i.atercft,  a": 

well 


.1  id  not  encumber  themfelves  with  fccular  aftairs  and  worldly 
B-.ilincfs.  Nothing  but  an  indifpenfible  ncceifity  in  provid- 
i.)!,'  for  a  family,  cancxcufc  a  miiiiller's  encumbering  hiinlelf 
•vit.h  worldly  concerns  and  bufmefs. 

ii   And  thry  went  intoCapcvnaum  ;  and  flraight- 
way  ontho  fabbath-day  he  entered  into  the  fynagogue, 
and  taught.   22  And  they  were  ailotiilhcd  at  hi.sdoe- 
tvinc  :  for  he  taught  them  as  one  that  had  atithority, 
and  not  a.s  the  fcribes. 

Our  Saviour  having  called  histlifciples,  Pcterand  Andrew. 
[aur.  -  a.nd  Joha,  ta  follow  hini,  in  order  to  tbeir  preaching  of 


f''  '  ■  ..  Jiw;yttkv;^j»<»j^.v,i4ii»>^^  .-  3i^&e^ . 


;. ri-.  te 


■4>ate<:A: '  -^k'ijrtit;.«it.fa^{.*ui;ii?<te''.tairii'^i^        .  ■  v  JH 


Chap.  r. 


Sr.        MA     R     K. 


well  as  our  duty,  by  prayer,  lo  put  ourfelvcs  morningand  e- 
vening,  under  the  divine  prcteftion,  that  wcmaybe  preferved 
from  the  power  and  malice  of  evil  fpirits!  2.  The  tribute  or 
-title  given  to  the  devil,  he  is  called  an  uncltan  fpirit.  Thede- 
vils,  whofc  wicked  fpirits  of  hell,  are  moft  impure  and  filthy 
creatures;  impure  by  means  of  their  adual  and  daily  fins, 
fuch^  as  murder,  malice,  lying,  and  the  like,  by  which  they 
continually  pollute  thcmfclvcs  ;  impure  bymeansof  their  con- 
tinual delire  and  endeavotir  to  pollute  mankind  with  the  con- 
tagion of  their  own  fm.  Lord,  ho^v  foul  is  the  nature  oi  fin, 
ivhich  makes  the  evil  fuch  a  foul  and  unclean  creature!  3. 
This  unclean  fptrit  no  fooncr  faw  Chrift,  \)m  ke  cried  out. 
Note,  That  the  greatnefs  of  Chrift's  power  (being  the  Son  of 
GodJ  over  devils  and  wicked  fpirits  is  fuch,  that  it  is  very  ter- 
rible and  tormenting  to  them  :  It  was  terrible  to  them  in  a 
flatc  of  humiliation  on  earth,  and  made  them  cry  out ;  but,0 
how  terrible  will  his  power  be  to  them  at  the  great  day,when 
Chrtji frail  emu  injiaming  fire,  to  render  ven,^ean»e  both  to  men 
and  devils!  Obfetye,  4.  The  fiibftance  of  the  devils  outcry  ; 
Let  us  alone,  what  have  lue  to  douith  thee?  Art  thou  come  to  dejirey 
us?  Where  note,  i.  That  though  the  devils  are  now  as 
as  full  of  iin  and  difcontent  as  they  can  be,  yet  are  they  notfo 
full  of  mifcry  and  torment  as  they'ftiall  be.  Art  thou  come  to 
tsrment  us  before  the  time  ?  fays  St.  Matthew,  chapter  viii.  29. 
Art  thou  came  to  dejiroy  us?  fays  St.  Mark:  That  is,  to  bring 
upon  us  our  full  and  final  deftrudion.  Implying,  that  the 
^vil  has  not  yet  his  full  judgment  and  complete  damnation. 
Therefore  there  is  certainly  a  day  of  judgment  to  come,  and 
the  devils  arc  in  chains  of  darknefs,  referred  to  the  judgment 
of  that  great  day.  But  fome  by  thcfe  words,  Art  thou  come  to 
dejlr'.y  us?  underftand  as  much  as,  "Art  thou  come  to.  reftrain 
us  from  the  exercife  of  our  power?"  Learn  wc  thence,  That 
the  devil  thinks  himfelf  deftroyerl  when  he  is  refiralned  from 
doing mifchief.  Ohferve  5.  The  title  which  thedevilput  up- 
on our  Saviour  ;  Jefus  of  Nazareth,  the  holy  One  of  God.  Al- 
though there  was  ground  forthecommon  people's  calling  Chrift 
Jefus  cf  Nazareth,  becaufc  he  was  bred  and  brought  up 
there,  and  lived  there  during  his  private  lifb,  till  a- 
bout  thirty  years  of  age ;  though  he  was  not  born  there,  bur 
at  Bethlehem  ;  yet  it  is  conceived  that  the  devil  gave  this  title 
to  our  Saviour  in  policy,  to  difguifc  the  place  of  Chrill's  na- 

Ji'y"/y^'  u^^'  ^^  *^^  J^""*  ""l"^'  ^^^  believe  him  to  be  the  true 
Mcniah,  bccaufe  he  was  of  Nazareth,  whereas  the  MeUiah 
was  to  come  out  of  Bethlehem.  Therefore,  to  the  intent 
that  the  Jews  might  be  at  the  greater  lofs  concerning  Chriff 
and  m  doubt  of  hi?  being  the  true  Mcffiah,the  devil  here  ca'ls 
him  not  Jefus  of  Bethlehem,  but  Jefus  of  Nazareth.  Biit 
how  comes  the  next.title  out  of  the  devil  s  mouth  ;  the  holy  One 
*rGod?  Could  an  apoAle,  couid  Peter  himfelf  make  a  pro- 
tcflion  beyond  this  >.  But  how  conies  the  devil  to  make  it' 
i-or  no  good  end  or  purpofe  wc  may  be  fure;  for  he  never 
(peaks  truth  for  truth's  fake,  but  for'  advantage.  Probably, 
I.  He  niatle  this  protcrtion,  that  fo  he  might  bring  tie  truth 
profcircd  into  fufpicion,  hoping  that  n  truth  which  received 
trftimony  from  the  father  of  lies  would  be  fufpefted.  2  It 
might  perhaps  be  done  that  the  peoole  might  btiicvc  thnt  cur 
Mvioiir  had  fome  familwrity  with  Satan,  and  did  work  n-ira- 
cles  h\'  his  help,  becaitfe  he  did  confefs  him,  andftemfo.-nu  h 
10  honour  him.  From  this  inftance  and  example  ham,  Thar 
It  IS  poffiblc  for  a  perfon  to  own  and  acknowledgeChrirt  to  be 
the  true  and  only  Saviour,  and  yet  to  mif.of  falvaticn  bv  hiin. 
it  a  Ipeculhtive  knowledge,  and  a  verbal  rrotVi]>-  c+'C^-M 


^-5 

were  fuPicient  to  falvation,  the  de\il  hiar.ftlf  would  not  mils 
of  happinefs.  Ohferve,  6.  How  our  Saviotr  rebukes  the  de- 
vil for  his  confeflion,  and  commands  him  filence  ;  And  Jefus 
rebuked  him,  ftyi no.  Hold  thy  peace.  But  why  was  this  rebuke 
given  the  devil  when  he  fpake  the  truth  ?  Anfuer,  1.  Bccaufe 
Chrift  knew  that  the  devil  confeffcd  this  truth  on  purpofe  to 
difgrace  the  truth.  2.  Bccaufe  the  devil  was  no  fit  perfon  to 
make  this  profcffion.  A  teltimony  of  truth  from  the  father  of 
lies,  is  enough  to  render  truth  itfclf  fiifpcfted.  Yet  thedcvil's 
evidence  that  Chrift  was  the  holy  One  of  God,  will  rife  up 
in  judgment  againft  the  wicked  Pharifccs  who  fliut  their  eyts 
apinft  the  miracles,  and  ftopt  their  ears  againft  the  docftrineof 
the  holy  One  of  God.  Laftly,  Howthe  unclcanYpiritobeysthc  voice 
ofChrift.though  with  great  reluftancy  and  regret ;  jyinntheun- 
clean  fpirit  had  tern  him,  and  cried 'Mith  a  loud  voice,  he  came  out. 
ChriltisLordover  the  wicked  angels,  and  has  anabfolutr  power 
andauthoritytoover-rulc  them,  and  command  themathisplea- 
furc  ;  \£  Chrift  fays  to  the  evil  fpirit,  C:me  cut,  out  he  muft 
come.  Yet  objervelhe  devil's  fpitc  at  parting,  he  tears  the  man, 
tortures  his  body,  throws  him  violently  from  the  place,  fnew. 
ing  how  loth  he  was  to  be  difpolfefled.  Wherefatan  has  once 
gotten  an  hold,  and  fettk-d  himfelf  for  a  time,  how  iimvillino 
IS  he  to  be  caft  out  of  pollLlIion  ?  yea,  it  is  a  torture  and  vexa- 
tion to  him  to  be  caft  out  ;  it  is  much  eaficr  to  keep  him  out 
than  fo  caft  him  out.  Satan  may  i)oli"efs  the  body  by  Gbd's- 
permiflion,  but  he  cannot  pollcfs  our  hearts  without  our  own 
confent  and  approbation  ;  it  w  111  be  our  wifdom  to  deny  him 
entrance  intoour  fouls  at  firft,bv  rejcclinghis  wicked  motions 
and  fuggeftions  ;  for  when  once  entered,  he  will,  like  the 
Jirong  man  armed,  keep  the  hcife  till  a  flronger  than  he  calls  him 
»ut:  •' 

28  And  itrincdiatcly  his  fame  fprcad  ubroad 
throughout  all  the  region  round  about  Galilee.  29 
And  forthwith,  wiicn  they  were  come  out  of  the  fyna- 
gouguc,  they  entered  into  the  houfe  of  Simon 'and 
Andrew,  with  James  and  John.  30  But  Simon's 
wife's  motbcr  lay  fick  of  a  fever;  and  anon  they  tc!I, 
him  of  her.  3  \  And  he  came  and  took  her  by  the- 
hand,  and  lifted  her  up  :  and  immediately  the  fcvc; 
left  her,  and  fheminiftered  unto  them. 

The  fecond  miracle  which  our  Saviour  wrought  in  this  chan- 
ter to  confirm  the  truth  and  authority  of  his  dodrinc,  was  his 
railing  up  of  Peters  wife's  mother 'from  her  bed  of  fickncl. 
Where  ;)<;/<•,   r.     That  St.   Peter,  now  a  difciplc,    and  after- 
w_ardsan  apoftlc,  was  a  married  perfon.  IsTelthcr  the  prophets 
of  the  Old  Tftament,  nor  the  minilfers  of  the  N"ew,  did  ab- 
hor the  marriage-ned,  nor  think  thcmfeives  too  pure  forcn  jn- 
ftitutior  of  their  Maker.     The  church  of  Rome,  bv  dcnvine. 
the  lawtulnefs  of  prieft's  marriage,  makes  herfelf  wifer  t.han 
God,  who  fays,  Heb.  xiii.   4.     Marriage  is  honorable  amorf^-i 
oilmen.     Note,  2.  Peter,  though  a  goixi  man,  and  his  wifj's 
mother  probably  a  gracious  woman,  yet  is  his  family  vifited 
wirh  licKnefs  :  Strength  of  grace,  and  dearnefs  of  refpefl,  p. 
vcn  from  Chrift  himfclf,  cannot  prevail  againft  difeafes.  God's 
own  children  are  vr/itcdwiihbodilyfickncilcsas  well  a<  other'^ 
3.     The  charitable  v-arc  of  St.   Peter,  and  the  other  difciple/ 
lorthwjth  to  acquai.nt  Chrift  of  the  co.ndition  of  thisii^k  oc.-I 
fen  :  Anon  they  tell  i,!m  of  her.     The  care  of  our  feliuw  chrii- 
tianr,  efpecially  when  of  the  munberof-our  near  and  dear  re- 
hiticis,  m  a  tiine  of  fickncfs,  is  not  to  be  dcferrc-'  --  ■'  '  -■    ' 


Ikl; 


»*iti' 


136 


St. 


M     A     R     K. 


ChAi 


(Outward  help  for  their  bodies,  and  the  fpi  ritual  help  of  our 
prayers  for  their  fouls,  arc  both  (traight  way  to  be  afforded  them. 
4.  Chrilt's  divine  power  nianiftilcd  in  this  miraculous  cure: 
tic  no  foot. sf  took  her  by  the  hand,  but  the  fever  left  her. 
'i'he  miracle  was  liOt  in  curing  an  incurable  diftcmper,  but 
in  curing  an  ordinary  diltcmper  after  a  miraculous  manner  ; 
Namely,  I.  }Jy  a  totich  ot  the  hand.  2.'  The  recovery  was 
JiiltantaneoKi  and  fiidd^-n  ;  Immediately  thefcfer  left  her.  3. 
i'hc  vifibic  eftVits  of  her  recovery  iiiftantly  appeared  ;  She  a- 
'  //.•  and  7>;imfurcd  unti  C.hriji  tind  his  difcipUs.  'I'hat  fhc  could 
.'irile,  argued  her  'nrf  miraculous;  tliat  flic  didarife,  and  did 
:idmi')illi;riimo"Chriil,arg'.icdihcr thank fulnefs.  Learn  thence, 
'J'hat  ;;ttcrC!iriil  hath<jraciini{ly  hcalt-d  any  of  us,  it  ought  to 
l>coi;r  tirft  care  to  iidminincr  unto  ChrKl :  That  is,  to  employ 
Onr  recovered  hcultii  in  the  fervicc  of  Chrift,  and  to  improve 
our  renewed  llrci'.gth  to  the  honourand  glory  of  Chrill. 

32  ^  And  at  even,  when  the  fun  did  fet,  rhcy 
Lroiiglit  unto  liiin  aH  that  were  dileafed,  and  them 
that  were  poiVeiled  with  devils.  33  And  all  the 
city  was  gathered  together  at  the  door.  34  And  he 
hcahd  iiianv  ihat  were  firk  of  divers  dileafes,  and 
tall  out  many  devils ;  and  fiiflered  not  the  devils  to 
fpeak,  becaufe  they  knew  him. 

ThcKvangelift  here  declares  fundrv  other  miracleswrought 
by  our  Saviour  before  the  door  of  St.  Peter's  hoiifc,  where  he 
now  was  :  lie  healed  all  the  difeafcd  that  were  brought  unto 
hull,  and  caddtvilsout  of  thtmthat  were polTcircd  with  them. 
But  hnw  comes  it  to  pafs,  that  we  read  of  fo  many  pofll-fled 
with  dc\i)s  in  our  Saviour's  time,  and  fo  few  either  b«fnre  or 
fincc  ?  Anfwcr,  I.   Probably  Satan,  perctixing  that  the  Mef- 


fiah  was  come  in  the  fiefh  to  deflrov 


perctiM 
his  kin  "I 


dom,  did  rage  the 


jrorc, anddifcovcr  greater  malice  and  enmity  againd  mankind. 
:::.  Terhaps  Almighty  (Jod  permitted  Satan  at  that  time  to 
pofTcfsfomany,  that  Chrill  might  haveoccafion  to  manifeft  his 
divine  power  in  calling  Satan  out  :  And  accordingly,  we  find 
our  Saviour  difpolfcfling  all  that  were  polFtfTcd  by  Satan. 
It  is  added,  That  he  fufferei  not  the  devils  to  fpcnh,  becauje  they 
knew  hin.  That  is,  Chrift  would  not  be  made  known  to  be 
the  Son  of  God  "by  the  preaching  of  the  devil,  to  whom  it  be- 
longed not  topublifli  the  gofpcfleft  thcworldfhouldtake  from 
thence  an  occafion  to  think  that  our  Saviour  held  a  correfpon- 
dance  with  thofc  wicked  fpirits,  and  that  the  mi  raclcs  he  wrought 
were  performed  by  the  devils  afhllance,  as  being  one  in  com- 
bination with  him.  Poflibly,  from  the  devil's  owning  Chrift 
10  he  the  holy  one  of  God,  the  Pharifccs  concluded  that  there 
^^asa  cnmpaifl  and  agrceinent  bctwi.xt  them,  and  thereupon 
their  aftrrmation  was  grounded.  He  cafteih  oui  devils  by  Beel- 
zebub, he. 

35  And  in  the  mortiing,  rifin;j  tip  a  groat  while  be- 
fore day,  he  went  out,  and  departed  into  a  folitary 
jilace,  and  there  prayed. 

Kote  here,  i.  The  duty  performed  by  our  Sa\iour,  namc- 
]v,  prayer,  folitary  and  private  prayer.  He  vsent  by  himfclf 
r.lone,  (Jilt  of  the  hearing  of  his  dikiples.-  The  company  of 
<'ur  bertfriends  is  not  alwaysfcafonable,  nor  acceptable  ;  there 
arc  times  and  cafes  when  a  chriftian  would  not  be  willing  that 
his  dearcfl  rclatiotis  upon  earth  flioiild  hear  that  intcrcourfc 
%vhich  pafTes  between  him  and  his  God.  2.  Chriflchufesthe 
opportjnity  01  the  ;norni:i£  for  prayer,  He  rijes  a  great  i^-hile 


iefore  Jay  to  fet  about  this  work.     7frii7j»«^us,Thal  themorn- 
ing  is  a  fit  feafon,  yea,  the  beft  feifon,forprivatcdutics  :   Now 
our  fpirits  are  frefliell  and  our  r.iinds  frec.t,  befcre  the  dirtra 
tionsof  the  day  break  in  upon  us.  It  isbcttcrto  go  from  prayt: 
to  bufinefs,  than  from  ojhnefs  to  prayer. 

36  And  Simon,  and  tlicy  that  were  with  him, 
followed  after  him.  37  And  when  llicy  had  found 
Iiim.  they  faid  unto  him,  All  men  ftck  for  thee. 
38  And  he  faid  unto  them.  Let  ti,s  go  into  the  next 
towns,  that  I  may  preach  there  alio  :  For  there- 
fore came  I  forth.  39  And  he  preached  in  their 
fynago^ues  throughout  aH  Galilee,  and  cafl  out  de- 
vils. 

Note  here  two  things  t  Fi.'ft,  The  i;rcat  end  of  Chrifl  in 
his  incarnation  and  coming  into  the  world,  nannly,  as  a  pro- 
phet fent  from  (jod  tn  reveal  his  will,  and  to  pub!i;h  the  doc- 
trine of  the  gofpel.  Therefore  eame  I  forth  \  that  is,  to  preach, 
and  plant  the  gofpi  I.  Secondly,  It  being  CluiU's  dciign  not 
only  to  plant  biittopropogate  the  gofre';,  he  would  not  confine 
hisniinillry  to  any  particular  place,  no,  not  to  the  great  city 
ot  Capernaum,  but  rcfolves  to  preach  th':  word  in  the  fmallell 
towns  and  villages.  Leaving  his  minilters  herein  an  inltruc- 
tivc  example,  to  be  as  willing  toprcachtliegofpel  in  the  fmallefl: 
villages,  as  in  the  largeft  cities,  if  God  calls  them  thereunto. 
Let  the  place  be  never  fo  cbfcurcand  mean,  and  the  congrega- 
tion never  fo  fmall  andlittle,  if  (jixl  fends  us  thither,  the  great- 
ell  of  us  mull  not  think  it  beneath  us  to  go  arid  inflruft  an 
handful  of  people. 

40  And  there  came  a  leper  to  liimbefceching  him, 
and  kneeling  down  to  liim,  and  fa}'ing  unto  him,  If 
thou  wilt,  thou  can  ft  make  me  clean.  41  And  Je- 
fus  moved  with  compadion  put  forth  his  hand,  and 
touched  him,  and  faith  unto  him,  I  will ;  be  thou 
clean.  42  And  as  foon  as  he  had  fpoken,  immedi- 
ately the  leprofy  departed  from  him,  and  he  wa.s 
cleanfed.  43  And  he  llraitly  charged  him,  and  forth- 
with fent  him  away  ;  44  And  faith  unto  him,  .St^ 
thou  fay  nothing  to  any  man  :  but  go  thy  way,  ftiew 
thyfelf  to  the  pritft,  and  offer  for  thycleanfing  thof- 
things  whicli  Mofes  commanded  for  a  teftimony  un- 
to  them.  45  But  he  went  out,  and  began  to  publifh 
it  much,  and  to  blaze  abroad  the  matter,  inlomuch 
that  Jefus  could  no  more  openly  enter  into  the  city, 
but  was  without  in  defert  places:  and  they  came  to 
him  from  every  quarter. 

The  laft  miracle  of  our  Saviour's  recorded  in  this  chapter, 
is  the  helling  of  a  leper  ;  he  came,  befecchiiig  Chrill  to  heal 
liiiii,  Saying,  if  thou  ■u.'ilt,  thou  ean/l  make  me  clean.  Where  njte, 
I.  He  doth  not  quellion  Chad's  power,  but  diflrufls  his  wil- 
lingneCs  to  Ileal  him;  Lord,  ifthewuilt,  thou  can/}.  Chrill's 
divine  power  mull  be  fully  aifentcd  to,  and  firmly  believed  bv 
all  thofe  tliat  exped  benefit  by  him,  and  healing  from  h:rn.  2.  ■ 
The  great  rcadinefs  of  Chrill  to  help  and  heal  this  diilrellird  « 
pcrfon.  yefu!  touched  him,  faying,  I -uill;  be  thcu  clean.  Df 
the  ceremonial  law,  the  leper  was  forbidden  to  be  touched, 
therefore  Chrift's  touching  thi'^  leper  iliewrd  h!::i  to  be  above 

th6. 


Chap.  ii. 


M     A     R     K. 


1^ 


the  law,  and  that  he  was  the  Lord  of  it)  and  might  difpcnfc 
with  it ;  and  his  hcaline;  the  leper  bv  the  word  of  his  mouth 
and  touch  of  his  hand,  Oicwcd  him  to  be  truly  and  really  Grxl. 
I^profy  amoHij  the  Jews  was  an  incurable  diltemper,  called 
the  hnc;tr  of  Goil,  a  difeafc  of  his  fending,  and  of  his  remo- 
viiiL;.  Our  Saviour,  tlierefore.asa  proof  of  his  being  the  true 
Mefli.ih,  tells  John's  difciples,  Matr.  \i.  5.  that  the  lepers 
were  cleanfed,  and  the  vJeaJ  raifed  by  him  ;  which  two  being 
joined  together,  do  imply  that  the  clcanfmg  of  the  lepers  is  as 
much  an  ad  of  divine  power  as  the  raifmg  of  thedesd.  And 
accordingly.  Z  Kings  v.  7.  it  is  faid,  Am  I  a  God,  that  thti 
"tanjeniis  ti  nic  to  cure  a  man  of  his  li-profy  r  Note  t,.  The  cer- 
tainty and  fuddenntfs  of  the  cure  was  a  proof  of  Chrift's  di- 
vine power  ;  ImyyicHate'y  his  Itprifi  icas  cUurtfcJ.  Chrirt  not 
only  cured  him  without  nuan*,  but  without  the  ordinary  time 
requiretl  for  fuch  a  cure.  Thus  Chrill  Ihcwcd  both  power 
and  will  to  cure  him  miraculoully,  who  believed  his  power, 
but  quellioned  his  wiUingncfs.  4.  The  caufc  moving  our  Sa- 
viour to  cure  tins  leper;  his  bowels  were  niovod  with  tender 
pity  and  compailion  towards  him.  ChriiVs  exercifing  aifls  of 
mercy  and  companion,  with  fuch  condolency  andfynipathizing 
pity,  Ihould  by  way  of  example  teach  us  to  be  inwardly  moved 
ivith  tender  companion  and  mercy  towards  fuch  as  arc  in  mi- 
fery.  VVc  arc  not  only  to  draw  out  our  bread,  but  to  draw 
outour  fouls  to  the  hungry.  5.A  two-fold  charge  and  command 
given  by  Chrirt  to  the  leper  after  his  cure.  i.  To  conceal, 
and  fell  it  to  no  man.  Where  the  great  mcdefty,  humility,  and 
piety  of  Chrirt  is  difcovored,  together  with  the  care  of  his  own 
iUfety.  His  modeily,  in  not  deiiring  his  good  deeds  lliou Id  be 
piiblillied  and  proclaimed.  His  humillity,  in  ihunning  vain- 
glorious appiuufe  and  commendation.  His  piety,  in  dcfiring 
all  honour  and  glory  fliould  redound  entirely  to  God.  And 
the  care  of  his  own  fafety  appeared,  lelt  the  publifhing  of  his 
miracle'  ilionld  create  him  innimely  danger  from  the  I'hari- 
fecs.  The  fecond  part  of  the  charge  given  to  the  recovered 
leper,  wai,  to  Jhc.v  himjelf  to  the  prirjl,  and  offer  the  gift  xvhich 
M'jfi!  commar.ded,for  a  Itfiminy  unto  them  :  That  is,  to  tellitV 
to  the  Jews,  that  he  did  not  oppofe  the  ceremonial  law,  which 
required  a  thank-oflerring  at  his  hand,  and  that  he  was  the 
trvtc  and  promifcd  Meiliah.  Learn  thence.  That  our  Saviour 
would  have  the  ceremonial  law  punctually  obferved,  fo  long  as 
the  time  of  its  continuance  did  endure  ;  though  he  came  to  de- 
rtroy  that  law,  yet  while  it  ftood,  he  would  have  it  pvmdually 
cbtervcd.  6.  Notwithftanding  our  Saviour's  ftri<fl  prohibiti- 
on, the  leper  pub!i;iics  the  fa.-.ic  of  this  miracle.  It  is  like- 
ly his  intention  mi.'jht  be  good,  in  extolling  his  great  benefac- 
tor, but  his  aAing  contrary  to  his  command  was  a  fault, 
and  (hews  the  corriiption  of  human  nature,  it  being  moft  for- 
ward to  that  v/hich  i.?  moii  forbidden.  It  is  a  fur  to  do  any 
thing  agair.ft  the  command  of  Chrift,  though  with  never  fo 
good  a  meaning,  purpofc,  and  intention  to  exalt  and  honour 
*.]lhrilf .  Laftly,  The  inconveniences  which  attend  our  Savi- 
cur  upon  this  indifcreet  publication  of  the  miracle  ;  and  they 
were  two:  i.  Our  Saviour  could  no  more  enter  into  Capernaum. 
aad  other  cities,  to  preachin  an  open  manner  as  he  had  done, 
by  roafon  of  the  great  concourfe  of  people  after  him.  2.  The 
tame  ot  this  miracle  brought  the  people  about  him//-sw  all 
quarters  ;  not  fomuch  to  hear,  as  to  fee ;  not  fo  much  to  he.ir 
his  holy  and  heavenly  doii^lrine  wtich  he  taught,  as  to  gratify 
their  curiofity  withthe  fight  of  themiracleswhich  he  wrought. 
''  O !  how  many  thronged  after  Chrill,  more  to  have  their^bo- 
i  4ily  dilcafes  cured,  than  their  fouls  healed.     Chrill  defired  not 


their  flocking  after  him  upon  this  account ;  therefore  he  re- 
tires from  the  breath  of  popular  applaijfe:  He  would  not  »- 
penly  enter  into  the  city,  but  'was  without  in  dejert  places.  (> 
great  hiiinilitv!  How  little  did  our  bletlcd  Redeemer  regard 
the  applaiife  and  commendation  of  men!  Conllantly  wc  find 
him,  as  foon  as  his  public  preaching  and  working  ot  miracles 
was  over,  withdrawing  himfelf  from  the  multitude  into  foma 
private  place  apart:  He  doih  not  flay  in  the  crowd  with  hi? 
ear  open  to  lidenhow  men  admire  the  preacher,  and  applaud 
the  fermon.  Plainly  fliewiiig,  that  he  fought  his  Father'^ 
glory,  not  his  own  prairc,or  the  peoples  commendation  ;  lea- 
ving his  example  as  an  intlruftive  pattern  to  all  his  minifters 
avd  ambafTadors  to  take  heed  of  vain-glory;  not  ta  affect  po- 
pularity, or  tofeek  the  applaulcand  commendation  of  nun  in 
what  they  do;  refolving  that  man's  opinion  Ihall  be  nothirg 
with  them,  but  that  the  pleafing  of  Goil,  and  doing  their  du- 
ty to  the  fouls  of  tlicir  people,  nuiU  always  be  their  whole; 
fcope. 

CHAP.       ir. 

AND  again  he  cntrred  into  Gapernatim.  after 
.fitne  days  ;  and  it  w.as  noilcd  that  iie  was  in  the 
houfc.  2  And  fliaijjhtway  many  were  gathered  ta^ 
gcther,  infomuch,  that  there  w.as  no  room  to  receive 
them,  no,  not  fo  much  a,s  about  the  door:  and  h'^*^ 
preached  the  word  unto  them. 

In  the  laft  verfe  of  the  foregoing  chapter  we  find  how  in- 
duftriouflv  our  bleffed  Saviour  withdrew  himfelf  from  thecon- 
courfe  and  throng  of  people  which  flocked  after  himfrom  eve- 
ry quarter  ;  and  to  fliew  how  little  he  aflceted  tli'c  applautc 
andcommendation  of  the  multitude,  he  left  the  cities,  and  was 
'utthout  in  defert  places.  Hereby  giving  his  miniitersan  in- 
ftrne'live  cxamplb  to  decline  vain  glory,  and  ta  flhin  popular 
applaufe.  But  now  the  words  before  us  ihew  t.hat  our  Savi- 
our having  entered  I'privatelv  as  is  probable)  into  the  ci'-j  of  Ca- 
pernaum, ir  is  prefently  noifed  and  reported irAj/ /'«•  wv.-;  in  the 
houfe,  and  a  mighty  concourfe  and  throng  of  people  aitcr  him, 
infomuch,  that  neither  the  houfe,  nor  hardly  the  (tr'^cts  could 
contain  them.  Thence  learn.  That  fnch  as  Icaft  fctk  after 
honour  and  applaufe  from  men,  are  oft-tiines  molt  famous 
and  renowned.  Our  Saviour  wasfo  fartrom  fecking  the  pec- 
pie's  praife  andcommendation,  thit  he  car:TC  into  Capernau:'» 
without  obfervation,  and  betook  himfelf  to  his  dwclliiig-houio 
there;  but  the  more  he  ("ought  to  lie  hid,  th;;  more  he  wnst.ike'i 
notice  of.  Honour  flics  from  them  that  purfue  ir,  anJ  purlues 
thofe  that  fly  from  ir.  The  way  to  be  honoured  is  to  be  hun:- 
blc.  God  feldom  honours  a  proud  man,  by  making  him  ei- 
ther eminently  ferviceable  or  lufCefsful.  Kote  farther,  thr; 
people  being  come  together,  our  Saviour  takes  the  oninirtiir.i- 
ty  to'preach  :  And  he  preached  the  xv:rd  unto  tl  .•  n.  i  ea-iurg 
his  minilters  by  his  example,  to  embrace  alloppoftunirits,  in 
feafon  and  out  of  feafon,  on  the  Lord's  day,  and  on  the  Aveck 
day,  to  edify  our  people  by  onr  miniltry,by  our  publicexho.''- 
tations,  by  our  private  initnuftions,  pruden'  ac.iionitinns,  and 
holy  examples.  Being  well  allured,  that  we  ih'all  bs  abun- 
dantly rewarded  by  the  Lord  of  life  and  falvation  hereafter. 

3  And  they  come  unto  him,  bringing  one  fick  ot" 
the  paify,  which  was  borne  ot  four.  4  And  when 
they  could  nut  come  ni;^h  unto  hitn  tor  thr  prcis, 
they  uncovered  the  roof  where  he  was:    and  when 

t!ity 


-It,..'     '.».L. 


•.Aw*t.^-,<rf/.' 


liiS 


Sr. 


M     A    R     K. 


Chap 


li, 


■  tiiey  had  broken  it  up,  they  let  down  the  bed  wherein 
the  iick  of  the  palfy  lay.  5  When  Jefus  faw  their 
faith-,  he  faid  unto  the  hck  of  the  palfy,  Soii,  thy  fine 
bf!  forj^iven  tlu'e.  C  But  there  were  CcTtain  oi  the 
friibcs  littiuy  there,  aiid  reafoningm  tlicir  hearts,  7 
^Vhy  doth  this  w^w  thus  fpeak  bialphenues  :* .  Who 
can  forgive  fins  but  God  only  ?  8  A.nd  immediately, 
uhen  Jcfns  perceived  in  liis  fpint  that  they  fo  rca- 
foned  within  thcmfclvcs,  ihcliid  unto  them,  Why 
rcafon  ye  thcfc  things  in  your  hearts  ?  q  Wlicthcr  is 
it  eafier  to  fay  to  the  Hckof  the  palfy,  Tiiy  fin:;  be 
forgiven  thee;  or  to  fay,  Arife,  and  take  up  t!iy  bed, 
and  walk  ?  10  But  that  yc  may  know  that  the  Son  of 
man  hath  poweron  earth  to  forgive  fins,  (he  faith  to 
the  fick  of  the  palfy)  1 1  I  fay  unto  thee.  Arife,  and 
take  up  thy  bed,  and  go  thy  way  into  thine  houfe. 
12  And  immediately  he  arofe,  took  up  the  bed,  and 
went  forth  before  them  all.  infomuch,  thatthey  w^erc 
.ill  amazed,  and  glorified  God,  faying,  We  never  faw 
it  on  this  faihion. 

Here  wc  have  the  relation  of  our  Saviour's  mi  raculous  heal- 
ing of  one  fick  of  tl>e  palfy  at  Capernavim.  Where  note,  i. 
The  (lifcafcd  and  diftreffed  pcrfon ;  one  ftci  of  th( palfy,  which 
diftafc  being  a  rcfclution  and  wcaknelsofthe nerves,  enfeebles 
the  joints,  and  confines  the  pcrfon  to  his  bed  or  couch.  As  a 
demonftration  of  Chrift's  divine  power,  he  was  plcafcd  to  fin- 
glc  out  the  palfy  and  Icprofy,  incurable  difeafes,  to  work  a 
cure  upon  futh  as  were  afflicted  v.ith  them.  Now,  this  per- 
foii  w.Tsfo  great  a  cripple,  by  reafon  of  the  palfy,  that  he  was 
borne  of  four.  He  could  not  go,  nor  was  he  capable  of  being 
led,  but  was  carried  bv  four  in  his  bed  or  couch.  2.  As  the 
gricvoufnefs  of  the  difeafc  fo  the  greatnefs  of  their  faith.  The 
man  and  his  friends  had  a  firm  pcrfuafion  that  Chrift  was 
t  lothed  with  di\  ine  power,  andablc  to  help  him.  According- 
ly, the  roof  of  the  Jewiln  houfes  being  flat,  they  uncovered 
feme  part  of  it,  and  let  the  bed  down  with  the  fick  man  in  it, 
into  the  room  where  Chrifl  was.  3.  No  fcwncr  did  they  exer- 
eifc  their  faithin  believing,  but  Chrillexcrtshisdivine  power  in 
healing.  And  fee  the  marvellous  efficacy  of  faith,  it  obtain- 
ed not  only  what  was  dcfircd,  but  more  than  was  cxpefted. 
They  defi red  only  the  healing  of  thcbody,  butChrift  healsbo- 
dy  and  foul  too.  Son,  be  of  good  cheer, thyjins  are  forgiven  thee. 
Thereby  our  .Saviour  fhcws  them,  that  fin  is  the  original 
caufe  of  all  bodily  difeafes  ;  and  confequently,  that  in  fickncfs 
the  bcft  way  to  find  cafe  and  deliverance  from  pain,  is  firft  to 
fcek  for  pardon.  The  fcnfc  of  pardon  in  fome  degree  will 
take  away  the  fcnfc  of  pain.  4.  The  exception  which  the 
fi  ribcs  took  againft  our  Saviour  for  pronouncing  that  this 
iiLin'slins  were  forgi\cn  him.  They  accufe  him  of  the  fin  of 
hlafphcmy  ;  urcing,  that  it  is  Gods  peculiar  prerogative  to 
pardon  fin.  Their  do6lrinc  was  true,  but  their  application 
talfe.  Nothing  more  true,  than  that  it  is  the  greatert  degree 
cf  blafphcmy  for  any  mere  man  to  arrogate  to  himfclf  the  in- 
communicable prerogative  of  God,  which  conillh  in  an  abfo- 
lute  and  authoritative  power  to  forgive  fin.  But  then  their 
tlcnying  this  power  to  Chrift  of  forgiving  fin,  which  he  had 
as  (iod  from  all  eternity,  and  as  Medintor,  God  and  man  in 
one   pcrfon  when  here  upon  earth ;  this  was  blafphemy   in 


them  ;  the  challenging  of  it  none  in  him.     5.  Our  Saviour 
gives  thefe  fcribes  a  twofold  demonftration  of  his  Givlhead, 
I.  Bn' letting  them  underiland  that  he  knew  their  thoi;"" 
'yefu:  pcrcci'jhg  in  tf  e  Spirit  that  they  reafonedutthin  thrtnl, 
rofearch  the  hearts,  and  toknow  the  tnoughts  and  realor.ir.:; 
ot  men,  is  not  in  the  power  of  angels  or  men,  but  the  preror; 
alive  of  God  only.  2.  By  affuming  to  himfclf  a  power  to  for 
give  f•.n^  For  our  Siaviour  here  by  affuming  to  himfclf  a  pow- 
er toforgive  finsinhisown|name,  and  by  his  own  authority, doth 
give  the  world  an  undeniable  proof  a:id  convincing  evidence 
or   his  Godhead :    For  who  ceittfcrgiie  f.nsi^irGcd  only  ?    6 
The  effect  of  this  mir.icle  upon  thcmindsof  thejpeople;  thr 
marvelled  and  were  amazed,  but  did  not  believe.      They  a.' 
mire  curSa\ioiir  for  an  extraordinary  man,  bntdidnotbelic" 
him  to  be  Ctof!.     JLenr.ixhcnce,  that  the  fight  of  Chrilfsmir.i^ 
clcs  is  not  fuffieient  to  work  faith  in  the  fou!,withcutthccor 
curring  operation  of  the  Holy  Spirit.    T'he  one  may  tnakei 
marvel,  the  other  muft  make  us  believe. 

1 3  And  he  went  forth  again  by  the  (c3.-JiiJe;  and 
ail  the  multitude  refortcd  unto  him,  and  he  taught 
them.  14  ?  And  as  he  palled  by,  he  faw  Levi,  the 
[on  of  Alpheus,  fittingat  the  receipt  of  cuftom, and  faid 
unto  him,  Follow  me.  And  he  arofe  and  followed 
him.  15  ^  And  it  came  to  pafs,  that  as  Jefus  fat  at 
meat  in  his  houfe,  many  publicans  and  finncrs  fat 
alfo  together  with  Jefus  and  his  difciples;  for  there 
were  many,  and  they  followed  him.  16  And  when 
;  the  fcribes  and  Pharifces  faw  him  eat  with  publicans 
and  finncrs,  they  faid  unto  his  difcipics.  How  is  it 
that  he  eateth  and  drinketh  with  publicans  and  fiii- 
ners  ?  17  When  Jefus  heard  it,  he  faith  unto  them, 
They  that  are  wliolc  have  no  need  of  the  phyilcian, 
but  they  that  arc  fick  :  I  came  not  to  call  the  righte- 
ous, but  finncrs  to  repentance. 

Ohferve  here,  i.  The  unwearied  pains  and  diligence  which 
our  Saviour  ufed  in  the  execution  of  his  minifterial  office  and 
calling  ;  no  fooncr  had  he  done  preaching  in  Capernaum,  and 
healing  the  fick  of  the  palfy,  but  he  gocth  out  thence  to  the 
fea-fide,  to  preach  there.  O,  blefTcd  Saviour  !  how  perpet- 
ually wert  thou  employed  in  the  labours  of  thy  calling,  in  the 
fervice  of  thy  Father,  and  for  the  good  of  mankind  I  Thou 
wcnteft  about  doing  gootl,  fetting  a  pattern  for  all  thy  mini- 
fters  to  follow.  How  doth  the  example  of  thy  laborious  dil- 
igence at  once  inftrutSl  and  (liame  us  I  2.  The  number  of  our 
Lord's  difciples  not  being  filled  up,  obfcrve  what  a  isce  and 
gracious,  unexpe£led  and  undcfcrvcd  choice  he  makes.  Levi, 
that  is  Matthew(for  he  hath  both  namesla  grinding  publican, 
who  gathered  the  taxes  for  the  Romans,  and  was  probably 
guilty,  as  others  were,  of  l!ic  fins  of  covetoufnrfs,  extortion; 
and  oppreflion  ;  yet  he  Is  called  to  follow  Chrill  as  a  fpecial 
difciple.  Learn,  Such  is  the  freenefs  of  God's  grace,  that  it 
calls  and  converts  linners  unto  Chriil,  when  they  think  not 
of  him,  nor  feck  unto  him.  Little  did  Levi  now  think  of  a 
Saviour,  much  Icfs  feck  after  him:  yet  he  is  at  this  timecalU 
led  by  him.  Matthew  a  publican,  Zaccheiis  an  extortioner, 
Saul  a  pcifccutor;  all  thcie  are  brought  home  to  God,  as  in- 
ftances  and  evidences  of  the  mighty  power  of  converting 
grace.     3.    Matthew's  ready  compliance  with  Chrill  s  calU 

he 


Chap.    ii. 


St. 


MARK. 


He  anfe  and foUozvei  hhr. . — V."hen  tlic  inward  call  of  the  Ho- 
ly Spirit  accompanieth  tlic  outward  call  of  the  word,  the  foul 
readily  compliis,  and  prefently  yicldi  obcdiance  to  the  voice 
ofCh'rilt.  Chilli  oftimcs  fpcaks  by  his  word  to  our  ears, 
and  we  hear  not,  we  ftir  not;  but  when  he  fpcaks  by  his 
Spirit  efEcatioiiHy  to  oi:r  hearts,  Satan  (hall  not  hold  us  down, 
the  world  fliall  not  keep  us  back,  but  wc  (hall  with  Levi  in- 
(lantly  arifc,  and  follow  our  Saviour.  4.  Levi,  or  Matthew, 
to  fhew  his  thnnkfulnefs  to  Chrift,  makes  him  a  great  feaft. 
Chrift  invited  Matthew  to  a  difciplelTiip,  Matthew  invites 
him  to  a  dinner.  The  fervant  invites  his  Mafter,  a  finncr 
invites  his  Saviour.  We  do  not  find,  that  when  Chri(t  was 
invited  to  any  table,  that  he  everrcfufcd  to  go  ;  if  a  publican, 
if  a  pharifee' invited  him,  he  conllantly  went;  not  fo  much 
for  the  ploafiireof  eating,  as  for  the  opportunityof  doinggood. 
Chrift  feafts  us,  when  we  fcaft  him.  I.earn  hence,  That 
new  converts  are  full  of  affcflion  towards  Chrill,  and  very 
exprcftive  in  their  love  unto  him.  Matthew,  touched  with  a 
fenfe  of  the  rich  love  of  Chri(t,  makes  him  a  royal  fcaft.  5. 
The  cavil  and  exception  which  the  Scribes  and  Phariftcs  made 
at  our  Lord's  free  converfation.  They  cenfure  him  for  con- 
vcrfing  with  finners  ;  ho  juftifies  himftlf,  telling  them,  that 
he  cnnverfed  with  them  as  their  phyficlun,  not  as  thtir  corr- 
panion.  They  thul  arc  ivhcle  need  no  phyjifian,  fays  Chrift, 
i:it  they  that  arejick.  As  if  our  Lord  had  laid,  "V/'i;h  whom 
fhould  a  phyfici.)nconvcife,but  with  his  fick  patitnts  ?  New 
I  am  come  into  the  world  to  do  the  office  rf  a  kind  phy'dcian 
unto  men  ;  furcly  then  I  am  to  take  all  opportunities  of  con- 
verling  with  theni,  that  I  may  help  and  heal  them,  for  thy 
that  crefick  need  the  phyjiciun:  but  as  for  ycu,  Scribes  and  Pha- 
rifees.  ivho  are  well  and  whole  in  your  own  opinion  and  ccn- 
ceit,  I  have  no  hopes  of  doing  good  upon  you;  for  fuch  as 
think  thcmfclves  whole,  dtfire  no  phyfician's  help."  From 
thisaifertion  of  our  Saviour,  thtfe  truths  are  fuggeftcd  to  us: 
I.  That  fm  is  the  foul's  malady,  its  fpiritual  diftafe  and  Hck- 
r.ch.  2.  Tlut  Chrift  is  the  phyfician  appointed  by  God  for 
;'"'.c  cure  and  healing  of  this  difeafe.  3.  That  there  are  mul- 
titudes of  linners  fpiritually  (Ick,  who  yet  think  themfelves 
found  and  whole.  4.  That  fuch,  and  only  fuch,  as  find  and 
feel  themfelves  fpiritually  fick,  are  the  fubjecfls  capable  of 
Chrifts  healing.  They  that  are  whcle  need  not  tie  phyftcian, 
hut  they  that  areftck.  I  came  not  to  call  the  (  opinionativtiy  ) 
"gh!e:us,  htt  the  [  fenfibic  )J'mnerto  repentance. 

18  And  the  difeiples  of  John  and  of  the  Pharifecs 
jfed  to  f.ift.  And  they  come,  and  fay  unto  him, 
Why  do  the  dilciples  of  John  and  of  the  Pharifecs 
faft,  but  thy  dilciples  faft  not  ?  19  And  Jeius  laid 
into  theni,  Can  the  children  of  the  bridechamber  faft 
while  the  bridegroom  is  with  them  ?  as  long  as  they 
tave  the  bridegroom  with  them  they  cannot  faft. 
20  But  the  days  will  come  when  the  bridegroom  ftiall 
be  taken  away  from  them,  and  then  ftiall  they  faft  in 
thofc  days.  21  No  man  alfo  fcwclh  a  piece  of  new 
cloth  into  an  old  gannent  :  elfe  the  new  piece  that 
filled  it  up  taketh  aw.iy  from  the  old,  and  the  rent 
is  made  worfe.  22  And  no  man  putieth  new  wine 
into  old  bottles  :  elfe  the  new  wine  doth  burft  the 
bottles,    and  the  wine  is  fpilled.  and  the  bottles  will 


be  mnntd:     Li.t  new  "wine    n  lift  be  pui.  into   new 
bottles. 

Oh^ernchctc,  i.  A  great  dificrcnccbetvs ixt  Jrhn's  difcipks 
andChrift'sin  the  matter  of  fafting.     John's  difeiples  imiiat- 
cd  him,  V  ho  w  ss  a  man  of  an  auftcre  life,  .ind  much  given  to 
fafting  ;     therefore  is   faid /»  ccme  reilher  eating  nor  drinkini'. 
Matt.  xi.    18.  On  the  otherfide,  Chrift's  dilciplcsfoliow  hiin 
who  came  eating  and  drinking,    as  other  men  did  ;    and   yet, 
though  there  was  a  great  ditttrencc  betwixt  John's   difcipks 
and  Chrift's  in  matters  of  praflice,  yet  they  wereof  one  faith 
and  religion.     Thence  learn,  That  thercmay  be  unityof  faith 
and  religion  among  thofe  who  do  not  maintain  a  unitormitv 
in  practice.       Men  may  differ  in  fi^mc  outward  rclii^ious  ob- 
fervances  and  cuftoms,    and  yet  agree  in  the   fundamentals  of 
faith  and  religion.      Thus  did  John's  difeiples  and  Chrift's  ; 
the  one  fafted  often,  the  other  faftcd   not,      1    In  that  thedif- 
ciples  of  the  Pharifecs  ufrd  to  faft  as  well  as  John's  difcipler, 
we  may  learn,  That  hypocrites  and  vickcd  men  maybe, and 
fomt'imes  are,  as  ftrift  and  forward  in  the  cu'.ward  duties  of 
rtlii:ion,  as  the  holieft  sr.d  left  of  chriftians  ;  thry  pruy,  they 
faft,  they  hear  the  word,  they  rcctivcthe  facramcnts:   they  do, 
yea,  it  may  be,  they  cut  do  and  go  beyond  thefincercehriAian, 
in    external  duties  and  cutw  ard   pcrfr^rmznces.     3.  The  de- 
fcnfative  plea  which   our  blefted  Sriviour  mnkes  for  the   not 
fafting  cf  hii  clifciples,  he  declares,  that  it  was  neiiher  fuita- 
ble  to  them,   nor  tolerable  for  them   thus  to  faft  at  prcftr.r. 
Norfuitable,  in  regard  of  Chiift's  bcdily  prefencc  wiih  them. 
This   made  it  a  time    of  joy  and  rejoicing,    not  of  mourning 
and  fafting.       Chrift  is  the  bridegroom,  and  his  church  the 
bride  ;  whilft  therefore  his  church  did  enjoy  his  bcdily  pre- 
fince  with  her,  it  was  a  day  of  rejoicing  to  her,  and  mourn- 
ing and  tafting  were   improper  for   her.     But  when  Chrift's 
bodily  prefence  fhall  be  removed,  there  Ihall  be  caufe  enough 
to  faft  and  to  mourn.       Again,  this  difeipline  of  fafting  was 
not  at  prefent  tolerable  for  the  difeiples  ;  lor  they  were  raw, 
green,  and  tender,  not   fit  for  auftciitits  ;    nor  could  hear  as 
ye't  the  feverities  of  religion,  no  more  than  an  old  garment  could 
bear  a  piece  of  new  ftift"  cloth  fet  into  it,    which    will   make 
the  rent  worfe,  if  the  garment  come  to  a  (Iretch :  or  iu>  more 
than  old  bottles  can  keep  new  wine.       .As  if  our  Saviour  had 
faid,"My  difeiples  at  prefent  are  fender  a'nd  weak,  iie\'\,ly  call- 
ed and  converted  ;  they  cannot  therefore  bear  the  fc\eiiiics  of 
religion  prcfently,  but  ere  long   I  (hall  le.".vc  them,  :;nd  go  to 
heaven,  from  whence   I  will  fend  down  my  holy  Spirit  upon 
them,  M'hich  fliall  enable  theni  to  do  all  ilie  duties  which  the 
gofpel   enjoins.''      Now   the    intended    lefli)n   cf  inftru(£lio:i 
from  hence  is  this.  That  it  is  hurtful  ?nd  ('angcrcuifcr  young 
converts,  for  weak  chriftians,  to  be  put  upon  tiic  fcvcrer  e.\- 
ercifes   of  religion,  or  be  urged   to  the  performance   of  fuoli 
du'.'.  -  .3  are  above  their  ftrtngth  ;  but  they  ought  to  be  hand- 
led %.  i'.h  that   tendernefs  which  becomes  the  mild  and  gentle 
difpoution  of  the  gofpel.      Our  Saviour  her»  commends  pru- 
dence to   his  mii'.iftcrs,  in  treating  their  people  according  to 
their  ftrenglh,  and  putting  them  upon  dutiesaccurding  to  their 
time  and  ftanding. 

23  5  And  it  came  to  pafs  that  he  went  through 
the  com  fields  on  the  fabbath  day,  and  his  difeiples 
began  as  they  went  to  pluck  the  ears  of  cornT  2.^ 
And  the  Pharifees  faid  unto  him,  Behold,  why  do 

R  th'v 


13© 


St. 


MARK. 


Cha 


p.   i:i. 


they  on  tlie  Hibbath  d.iy  that  which  is  not  lawful  i* 
25  And  he  laid  unto  them,  Have  ye  never  read  what 
J)avid  did  when  he  had  need  and  was  an  hungered, 
he,  and  they  that  were  with  him?  26  How  he  went 
into  (he  houtf  o(  God  in  the  days  of  Abi.ithar  the 
hii^h  pried,  and  did  eat  the  Ihew  bread,  which  is  not 
lawful  to  eat  but  lor  tlie  priells,  and  gave  alfo  to 
them  that  were  wiili  hini  .'  27  And  he  faid  unto 
them,  The  fabbath  was  made  for  man,  not  man  for 
the  (abb.ith  :  28  Tlicrtfoic  the  Son  of  man  is  Lord 
alio  of  the  fabbath, 

yV/.V  here,    i.  The  poverty,    the  low  cFtatc  and  coiHltiion 
of  ChriR's  own  dir>.ipks  in  this  world  ;    they  waiilcd  bread, 
nnd  arc  forced  to  plitik  the  ears  of  corn  to  fatisfy  their  limigtr. 
God  may,  and  foinctinKs  doth  fufFcr   his  dcanfl  cliiiilrcn    to 
tall   into  (traits,    to  tallc  of  want,    for  the  trial  of  thtir   faiih 
and  dependence   upon  his  power  an<l  providence.      2.  How 
x\u  Pharifcos^'who  accompanied  our  S.ivioiironlv,  cither  v\ith 
a  deligii  to  cavil  at,  and  quarrel  \v'n\\  every    thing  that  either 
he  or  his   difciples  did)    blame    this  aftioii    of  the   dilciplcs, 
namely,    the  ]iliicl-:ing  the   ears  of  corn  on  the   fabbath   day. 
Yet  w»/r,   I.   It\vrs   not  any   theft  which  the  difciplcs  were 
chari^dwith;    for  to  take  in  otir  ncccllity  fo    much    of  our 
nvi..diboiirs  goods,  as  we   may  rcafonably  fiippofc  that,    if  he 
'.vcrc  prefc-nt,  and  knewctir  circiniil1.anccs,  he  would  gi\e  us 
is  no  theft.     But  it  is  the  fervile  labour  on  the  fabbath,  in  ga- 
thering the  cars  of  corn,  whichthe  Pharifces  fcniple. Whence 
vjIc,    How  zealous  hvpocritcs  arc    for  the  Iclfcr  things  of  the 
l.iw,  whilft    they  nenle£l  the   greater,  and  arc    fuperfiicioiilly 
aldidc.l     to  outward    ceremonies,    placing    all   holinefs    in 
theobfervation  of  them,  neglcdting  moral  duties.       Farther, 
3    .How   our  Saviour  defends  the  adion  of  his  difciples,   in 
gathering  the  ears  of  corn  in  their  in ceility,   by  the   prafticc 
and     example  of     David.        Ncceflity     freed     him     from 
fault   and     blame   in   eating  the   confecrated   bread,   which 
'none  but    t  he   priefts  might   lawfullv  cat.       For     in  caf 
cs  of   n?cclliiy,    a    ceremonial   precept   mufi:  give  -^vaytoa 
moral  duty.      Works  of  mercy  and  neceflity   for  preferving 
our  lives,  and  for  the  better  fitting  us  for  the  fabbath-<lay.  4. 
A  (IoiiM;*'r.r*umcRt  wliich  our  .S3\ii  iir  u(i:'S',  to  prove  that  the 
obfervation  may  be  difpenfcd  w  iih  in  cafe  of  an  ab- 
ceniiy,  I.   Drawn  from  the  end  oi thcfahhalh's  infti- 
m:    The  fabhnth  wa^  riiii'c f:i- man  \    that  is,  inditiitcd  of 
Cii  for  the  -ood  and  benefit  of  mankind,  both  with  rcrpc(5l 
to  their  foils' and  to  tiieir   htxlics.     The  outward  obfcrvinu- 
and  keeping  of  the  fabbath  is  ftibortlinatc  to  the  gootl  ot  man, 
and  therefore  the  good  of  man  is  to  be  preferred  before  the 
outward  keeping  of  the  fabbath.      2.  Another  argument  is 
drawn  from  the  authority  which  Chrift,   the  inftitutor  of  the 
fabbath,  has  over  it.       The  Son  cf  man  is  Lord  alfo  of  the fab- 
hath;  that  is,  he  has  authority  and  power,  both  as  God  and  as 
Mediator, toinilitute  and  appoint  a  fabbath,  toalter  andchance 
the  fabbath,   todifpcnfe  with  the  breach  of  it  upon 'a  juft  and 
great  occaiion  ;  and  confequenily,  acts  of  mercy,  which  tend 
tofit  us  tor  works  of  piety,  not  only  may,  but  oughttobc  done 
upon  the  fabbath-day  :  which  was  the  propolition  which  our 
Saviour  undertook  to  prove. 

CHAP.        in. 


AN  D  he  entered  again  into  th;  fyna;io  guc  ;  and 
there  was  a  man  there  which  had  a  witiiered 
liand.  2  And  they  watched  him  whether  he  would 
heal  him  on  the  fabbath  day,  that  they  mi';5ht  accufe 
him.  3  And  he  faith  unto  thj  man  which  Jiad  tlie 
withered  hand.  Stand  forth.  4  And  he  laith  unto 
them,  Is  it  lawful  to  do  </ood  (jn  the  fabbath  d.-i).s. 
or  to  do  evil  ?  to  favc  life  or  to  kill  ?  but  they  held 
their  peace. 

1  he  former  part  of  this  chapter  reports  to  us  a  miraculous 
ciirc  wrought  by  Chrill  upon  a  manwhoh.ad  a  withered  hand. 
J  he  place  where  he  wrought  if,  was  t'e  fynagoguc;  the  time 
^vhcn,  was  the  fabbath  daf  ^  the  manner  how,  ^vas  bv  fpeak- 
iiig  a  word  ;  the  perfons  before  whom,  were  the  cn\ious  and 
malicious  Pharifees.  Thefe  men  wcr.-  ;.iwayscavilling  at  our 
i^aviour's  dotfrine,  and  (lar.dering  his  miracles  i  vet  our  Su- 
nourgoes  on  with  his  work  before  thcirfaces,  without  either 
interruption  or  difcouragemtnt.  Learn  thence,  That  the  un- 
Jiiff  cenfures  and  malicious  cavils  of  wiikei  men  againft  us 
f:)r  well-doing,  mi;ft  not  difcoiirage  us  from  doing  our  dutv, 
either  towards  God,  or  towards  our  neighbour.  'I'liough  tl'c 
1  harifc>es  M-atched  our  Saviour,  w  hen  th.eir  envy  and  malice 
could  find  no  cKcalien  of  quarrel,  they  coidd  invent  and  mal.P 
one  ;  yet  Inch  was  our  Lords  courage  and  refolution,  that  he 
bids  the  man  ivhich  had  the  tvithered  hand.  Stand  forth :  Tn 
ihew,  that  he  was  refohed  to  heal  him,  not  with  (landing  their 
malicious  purpofc  fo  accufe  him  for  it,  as  a  breaker  of  the  fab- 
bath. Oppolition  met  with  in  doing  our  duty,  mv.d  not  dif- 
coiirage us  from  doing  good,  if  we  will  follovi^  the  example  of 
our  blcllL-d  Redeemer.  •       , 

5  And  when  he  had  looked  round  about  on  them 
with  anger,  being  grieved  for  the  hardnefs  of  their 
hearts,  he  faith  unto  the  man.  Stretch  foiili  thine 
hand.  And  he  11  retched  tt  out.  And  his  hand  Avas 
reftoied  whole  as  the  other. 

O/.frrrhen:,  i.  The  Pharifees  finful  andgracelefsdifpotl- 
tion,  and  that  was  hardnefs  of  heart.  The  heart  of  man  is 
naturally  hard,  and  full  of  oblflnacyand  enmity  againff  Chriil; 
but  theie  is  an  acquired  hardnefs.'  which  continuance  in  (in 
occalions;  the  Pharifees  laboured  under  both.  "2.  A  double 
affiaion  which  this  hardnefs  of  heart  found  in  the  Pharifees 
did  Itir  up  in  Chrili  ;  namely,  anger  and  indignation,  grief" 
and  cominileration  :  He  -.uas grieved fo'-  the  hardnefs  inhclr 
hearts.  Learn  hence,  i.  That  huinuii  pallions  are  not  finful, 
and  that  chriiiian   religion  doth  not  licrtroy  natural  afj-'edioiis. 

2.  That  anger  at  fin,  either  in  ourfelves  or  others,  if  kept 
within  its  due  bounds,  is  not  only  lawful,  but  commendable, 
This  paflion  of  anger  was  foimd'in  him,  in  whom  was  no  fin. 

3.  That  our  anger  and  fin,  ought  to  be  accompanied  with 
grief  and  companion  towards  fmners.  We  fliould  pour  out 
tears  of  companion:  when  men  pour  out  their  abominations, 

4.  That  of  all  fins,  hardnefs  of  heart  and  unbelief  are  moft 
grievou.s  and  offenlive,  molt  difpleafing  ^and  provoking  to  Je- 
fus  Chrill :  He  looked  about  ivith  anger,  being  grieved  for  tl^ 
hardnefs  cf  their  l.'earts.  Obferve  3.  The  fudden  and  inftant.a- 
neouscure  which  our  S.iviour  wrought ':pon  the  man  that  h.ni 
the  withered  hand  :  our  Saviour  did  not  touch  him,  but  only 
faid  to  him,  Stretch  forth  thy  hand,  Andh  was  prefcaily  cured. 

Lcaiv 


■i 


^■HA?.  in. 


St. 


MARK. 


13' 


I^am  hence,  That  ChriR'j  having  abfoliitc  power  over  dif- 
ctfesand  infirmities,  tocure  them  miraculoufly  without  means, 
only  by  a  word  fpeaking,  is  one  argument  that  prores  him  to 
be  truly  and  really  God. 

6  And  the  Pharifces  went  forth  and  ftraightway 
took  coutifcl  with  the  Herodians  a^ainll  him,  how 
they  mij^ht  deflroy  him.  7  But  Jcfus  withdrew  him- 
felf  with  his  dilciplcs  to  the  fea  :  and  a  great  muhi- 
tudc  from  Gahlec  followed  him,  and  from  Judea, 
8  And  from  Jerufalem.  and  from  Idumca.  and  from 
beyond  Jordan:  and  about  Tyre  and  Sidon,  a  groat 
iimltitudr,  when  they  had  heard  what  gn-at  things  he 
did,  came  unto  him.  9  And  he  Ipake  to  his  difciplcs, 
that  a  finall  fliip  fliould  w.iit  on  him,  btcaule  of  the 
multitude,  Icil  they  Ihould  throng  him.  10  For  he 
had  healed  many  ;  infomuch  that  they  prcffcd  upon 
liim  for  to  touch  him,  as  many  as  had  plagues, 
ji  And  unclean  fpirits,  when  they  law  him,  fell 
down  before  him,  and  cried,  faying,  Thou  art  the 
Son  of  God.  12  And  he  llraitly  charged  them  that 
ihev  flioiild  not  make  him  known. 

0/>ffnr  here,  i.  What  difmal  efFi.fl  this  famous  miracle  of 
Chrilt  hail  upon  the  Pharilccs  and  Herodians.  Inflcad  of 
being  convinced  by  it,  they  confpire  againrt  himfor  it.  TIkTc 
Henxlians  and  Pharifees  were  of  different  opinions,  enemies 
to  one  another,  yet  they  Join  together  in  feeking  the  death  of 
Chrifl.  The  Pharifees  were  againfl  paying  tribute  to  CaL'far, 
]o<jking  upon  themfeives  as  a  irec  people,  and  accounting  the 
Roman  emperor  an  ufurper.  The  HercKlians  were  for  it. 
Hcrixl,  being  made  by  the  Roman  emperor  king  of  the  Jews, 
was  zealous  for  having  the  Jews  pay  tribute  to  Casfar;  and 
fuch  ot'  the  Jews  as  fided  with  him  particularly  his  courtiers 
and  favourites,  were  Ih'led  Herodians  ;  hi-t  both  Pharifees 
and  Herodians  take  counfel  againft  Chrili.  Learn  thence, 
That  unity  andconfent  is  of  itfelf  alone  farfrom  being  a  mark 
and  note  of  the  true  crurch.  Unity  in  the  faith  and  dodlrinc 
of  Chrilt,  and  in  the  profefHon  and  praflice  of  the  true  reli- 
gion, is  a  note  indeed  of  the  true  church :  but  unity  in  oppo- 
fing  Chritl,  hiv  perfon,  his  doftrinc,  his  people,  is  fo  far  from 
being  a  mark  of  the  true  cluirch  that  it  i.s  the  badge  of  the 
antichrilti-u  fynagogue.  2.  The  prudent  means  which  our 
Saviour  ufcsto]>rclcTve  himfelf  from  therage  of  the  Pharifees, 
te  iclfhilrtw  himfelffnin  them.  ChriIVs  example  teaches  his 
ininilleis  their  duty  in  a  time  of  danger  to  fly  from  perfecuti- 
on,  ;tiul  to  civdeavour  to  preferve  their  lives,  unlefs  when  iheir 
lufferlngs  are  like  to  do  more  gsKxl  than  their  lives.  -^.  The 
great  ze:d  .ind  torwardncfs  of  the  people  in  flocking  after  our 
Saviour's  miniflry  ;  people  come  now  at  full  from  all  plates 
and  counuies,  Irom  Judea,  from  Idumea,  from  beyond  Jor- 
don,  from  Tyre  and  Sidon,  to  hear  his  djclrine,  and  fee  his 
niiraclts.  The  people  came  from  all  parts  when  our  Sa\  i- 
our  firll  began  to  preach.  IIis  minillurs  find  it  thus  i  at 
their  hrll  coming  amongft  a  pco|)lc' their  labours  arc  moft  ac- 
ceptable, .tikI  ihey  do  moft  good;  our  peoples  attlclionsare 
then  ^varmelt,  and  perhaps  our  owjt  too.  4.  What  fort  of 
people  were  tlity  which  attended  thus  zcaloully  upon  our 
ijasiour's   iriniltry;    they   were  the  common   and  ordinary 


people;  lie  psor  received  tfjc  go/pel,  vthild  the  Pharifees,  and 
other  men  of  moft  account,  the  mighty,  the  noble,  and  the 
wife  men  after  the  flefh,  defpifcd  our  Lord's  perfon,  flight- 
ed his  miniftry,  andfought  his  lifv.  The  ordinary  and  mran- 
eft  fort  of  people  have  ever  been  more  zealous  and  forward  in 
embracing  the  gofpel,  than  ever  ihe  grcal,  the  rich,  and  tlie 
honouablc  part  of  the  world  have  been.  It  is  a  faJ,  but  .1 
certain  truth,  heaven  is  the  place  where  few,  comparativciv, 
of  the  great  men  of  the  w;)rld  are  like  to  come ;  their  tempta- 
tions are  many,  their  lulls  arc  ftrong,  and  their  great  clfate^, 
through  their  own  abufc,  becnmc  fuel  to  their  lulls.  5.  The 
behau'our  otthe  unclLuu  fpirits  the  de\ils;  towards  our  Sa\i- 
<nir,  and  our  Saviour's  carriage  towards  them,  They  fall  il-r^in 
ot  the  ver\  Jight  cf  him,  nr.ii  cry  out,  nud anfeji  him  to  bi  ll e  S\,it 
cfG<,d:  but  Ue  jhar///y  rebuiei  them,  cinj ch//r^es  thern,t/;it  thet 
Jhokl/l mt  iihile  him  knoivn.  Not  that  our  Sjwour  would  have 
the  knowledge  of  his  perfon  fuppreil,  but  bcvaufc  the  deviU 
were  not  fit  pcrfonsto  preach  Jt-fus  Clirill.  .\  truth  out  of 
the  mouth  of  the  father  of  lies,  is  enough  to  nuke  truth  ii'llf 
fufjieclcd.  Bclides,  tho  time  appointed  for  the  full  and  cle;:r 
maniftlhuion  of  the  G.Kihead  of  Chriil  \vas  not  vtt  con  e. 
This  was  not  to  be  done  till  after  hi?  rc-furrciTtion  ;  the  divine 
nature  was  to  be  hid  under  the  veil  ofCiniil's  fiefli,  during 
his  Itate  of  humiliation  and  abafcment. 

13  ?  .A-nd  he  qocth  up  into  a  mountain,  and  call- 
eth  unto  him  whom  he  would:  and  they  cairieutito 
him.  14  And  he  ordained  twelve,  that  tliey  fliould 
be  with  him,  and  'that  he  might  fend  them  forth  tu 
preach,  15  And  to  have  poiver  to  heal  fickneiles, 
and  to  cafl  out  dc\  ils.  16  And  Simon  he  lurnamed 
Peter.  1 7  And  James  ihc  fen  of  Zebedee.  and  John 
the  brother  of  James:  and  he  luvnatncd  them  Hoti- 
nerges,  which  is,  the  fons  of  thunder.  18  And  .\n- 
drtw.  and  Philip,  and  Bartholomew,  and  Matt.hcw, 
and  Thomas,  and  James  tiit  [on  of  Alphcus,  and 
Thaddeus,  and  Sitnon  the  Canaanite.  19  An.l 
Judas  Ifcariot,  which  alio  betrayed  him.  And  thoy 
went  into  an  houfe. 

As  the  Jewifn  church  arofc  from  ttvelve  pa 
cliriffian  church  became  planted  by  /icc/ir  api'ltlcs.  '^le  pi-*—, 
foil    commillioning   thtni  was  Chriil :   none    may   undcrlaKL- 
the  work  and  calling  of  the  minilfry,  but  thrU'  whrin  ©8:iil 
appoints  and  calls.     The  pcrfons  commillional  were  dilcipJes 
before  they  were  apoRks  ;  to  teach  us.  That  Chriil  will  have 
fuch  as  preach  the  gofpel  to  be  difcijiles   before  they   are  mi- 
nillers,  trained  up  in  tlie  faith  and  doftrinc  of  ih.c  gofpel    be- 
fore tiiev  undertake  a    public   charge.        Farther,   Thehdv 
preparative  which  our  Saviour  ulLs  in  order  to  this  electionof 
hii  apoftles,   he  goelii  up  into  a  mountain  to  pray  upon  that 
great  occafion.     So  fays  St.  Luke,  chap.  vi.   12.  He  nvnt  fp 
into  a    mountnin  to  pray,  andj'pent   the  night  in  prayerjo  GhI. 
And  ivhcn  it  ivas  Juy^  he  colic d Lis  dijci pie i,  and if'tl. em  *''*^'.f' 
twelve.     In  this  prayer,  no  doubt,  he  pleaded  with  hiS^aPIK- 
to  furnilh  al!  thofo  that  v.ere  to  he  fent  fonli  by  him,  withalT 
niiailterial  gifts  and   ijr.ices.     Leitrv  thence,  Thut  a  prayir  is 
a  nece-llarv  preparatixe  to  all  dutii.s  f)  more  efjiecially  before 
the  public  election    ai.d  ort!inatii-.n   cf  the   Ewniiters  of  rh; 
church,   folcmn  prayer  is  to  be   th'td  ay  fuch  is  arc  to  crduin 


R2 


an  eV 


132 


St. 


M     A    R     K. 


CuAr.   III. 


and  chufe  them  ;  our  Lord's  pruillce  is  to  be  a  ftanding  rule     houfe,  and  fpoil  his  goods,    c;^cept  he  will  firll  bind 
herein  to  all  church  officers.     Again,   Though  Chrift  called     the  flrong  man,  and  then  he  will  Ipoil  his  houfc.    28 

"""  "' '  "   "        ' ito 


thus   with  Chrift,  and  fittctl  and  prepared  by  him   for  tlieir    pheme    agahift   thu  Holy  Ghoft   hith  never  for^ive- 
woik,   afterwards   they   went   forth.     Thence  learn,  That    ncfs,  but  is  in  d  in;er  of  etcrn.il  damn  ition:    30  J}c- 


narily,  were  to  fpend  fomctime  with  Chrill:  to  receive  dirc<5l- 
ion  an  iin(irii£lion  from  hiir  before  they  went  forth  to  i;rcach  ; 
how  much  more  needful  is  it  for  fuch  as  are  ordina.ily  called, 
lobe  Will  fitted  and  furnilhe.lfor  the  minillcrial  ferviie  before 
they  undertake  it  ?  Next,  H  jw  the  feveral  names  of  the  apof- 
tles  arc  here  rcgift-red  and  recorded:  God  will  honour  thofe 
that  honour  liim,  and  are  the  fpecial  iuRruments  of  his  glory. 
Of  thefe  apolllcs  Peter  is  named  firft,  bccaufe  probably  elder 
tliari  the  reft,  or  bjcaufe  for  order  fake  hi  might  fpcak  before 
the  reft.  From  wlience  may  be  inferred,  a  ])rim-.icy,  but  no 
fuprcmacy:  a  priority  of  order,  not  a  fuperiority  ot  degree ; 
as  the  foreman  of  a  c;rand  jury  has  a  precedency,  but  no  pre- 
cminency:  he  is  firll  in  order  bjfore  the  reft,  but  iias  no  au- 
thority or  power  over  the  red.  Judas  is  named  hft,  with  a 
brand  of  intamy  iip-in  iiin  ;  that  he  was  a  traitor,  t!ie  perfon 
that  betrayed  his  L'lrd  and  Mifter.  Whence  leant.  That 
though  the  truth  of  grace  be  abfolutely  necedary  to  a  mini- 
fte  -^    --      ■  


Red, 
or 
po'tles  g  nni  into  an  ha-ile  to  retrclli  tliemlelves  in 
tlieir  hunger,  the  people  prelfing  upon  him  fo  fait  to  hear  the 
word,  that  he  regards  n>t  the  fatisfyin^  of  his  hunger,  but  ap- 
plies him'elf  to  inftru'ft  the  people.  Lord!  how  exemplary 
was  thy  zeal  and  diligence  in  preaching  the  everlafting  gofpel 
to  a  IjII  world!  As  it  is  inftrutSlive  to,  may  be  imitated  and 
fo!io^vc:!  by  all  thy  ambaifadors.  i.  The  rafli  ccrifure  of  our 
Saviour's  friends,  that  is,  hiskinfmen,  concerning  this  action, 
in  nei^leftin;^  to  eat  bread,  and  fufjring  the  multitude  thu> 
uhfcif.nably  to  prefs  upon  him  :  Thr-y  conclude  he  is  befid? 
himfclf,  out  of  his  right  mind  :  and  accordingly  went  out  to 
hiy  hold  on  him.  Learn  hence,  i.  That  the  forward  Zealand 
diligence  of  C:»ri.t  ind  his  minidirs  in  prei:hing  the  gofpel, 
is  .accounted  miinefs  anl  fren/,y  by  a  blini  wirld.  Bit  they 
may  fay  with  the  apo'lle,  2  Car.  v.  13.  !fwe  be  hrfule  eur- 
fclves,  /.'  it  unto  God.  But  who  w  :re  the  perfons  that  thus 
looked  upon  our  Saviour  as  bc.ide  himfjlf  ?  Verily  hi>  own 
kindred  and  relations  according  totheflen].     Z.f/7r«  thence. 


ter  s   falvation,  vet  the  want  of  it  doth  not  ditannul  his  office,  t^,         r^    ■           ,      ^                 ,. ^,    ,                 •  l   ^u    a           i\ 

■  •    ,       .1     t      1-  1     r      r  u-       •   -n.          1   j        .k    .-u  1  hat  ott-times  the   lervants  or  Cjod  meet   with  the  llroneelt 

nor  nmler   the  iawtuinc.s  of  his  miniitrv.     Jucias,  tnouen  a  ^        ,  .•        r             j               a   jt              i       i       i  a   j  l 

,      J-  1       •   -n         T^i         -.T        r          r  tcTiptations  from,  and  are  m  ).t   dilcoura^ed  anJ  molelted  bv. 


traitor,  was  vet  a  lawful  minifter.  The  million  of  a  perfon 
may  be  valid,  though  he  be  not  fandlilied.  Laftly,  That  our 
Sa\Iour  furnamed  James  and  John,  Boanerges,  the  fons  of 
thunder.  .St.  Jerome  thinks  this  name  was  ^iven  them,  bc- 
caufe, being  with  Chrift  in  the  mount  at  his  transfiguration, 
they  lieard  the  Father's  voice  out  of  the  cloud  like  thimder  : 
Oihtrs  thinic  them  fo  called,  bccaufe  they  were  more  vehe- 
ment and   earnelt  than  the     reit  in    prcachin7,  and   did  with 

g 
li 

this   name  from  a  forefigh 

per,  of  which  thcv    T-ion  pave  an  inil.TPCe,    in  defiring   fire  to 

come  dow.o  from  heaven  to  confuir.e  the  Samaritans. 


fuch  as  are  their  ncarcfl  relations  by  blood  or  alliance.  This 
is  a  great  trial,  to  find  our  rela'ions  fetting  us  back,  in.tead 
of  helping  us  in  the  ways  of  religion;  but  we   mull  bear  i^ 

Jatiendy,  knowing  that  not  only  others  of  God's  children,  but 
efus  Chrill,  his  own  and   only  Son,  did  experience  this  trial. 
3.  The  malicious   and  wicked    (lander  which  the  Tcribcs  en- 
deavoured to  fix   on  our  blefTcd   Saviour;  namely.    That  he 
"  '  nd 


.11.111  rtiivi    c£iiii;.ii  mjii  iiic      rcii  i£i     uicui^^iiirj,    *iiiw    uiu  r\  iiii  ir  ir  j       f   l       j      •»  j  t       r       ••■      •  •  i    u* 

,       ,  f       1  1-     u    I     J  f\  ■        f  .u        c    \  v.-as  poirelled  of  the  devu,  and  by  famiiun'v  with  him,  am 

jrcatcr  zeal  and   pov.er  found  forth  the  doarmc  ot  the  colpel  .    ,    ■;•         ,.  n.  1-     u  j     -i    '     .    r      u'         /'•'     a  h  a 

•I       .11  il    -  L  i_i        1        i^L  -a  .k  help  trom  him,  calt  forth  devils  out  of  others.     Cjr.iod  Uod 

ikc   thunder.      It    is   very  probable,  that    Lhrilt  gave  tncm  ,     '^  ..      '  j      1     o         1     w  1         j  •       .,   ,.  i 

.•         „    f  f      r  1/.    r    1.    i_  1        I    f  u  •    .  how  was  thine  own  and  only  Son,  the  holy  and  innocent  Je 

his   name  from  a  torefieht  of  the  heat  and  zeal  of  their  tern-  ,  r       1     /i      j       j  1   r  i,i  r  a    c  .\  a    c 

fus,   censured,  (landered,   and   fallly  accufed  of  the  worlt  01 

crimes;  of  gluttony,  of  biafphemy,  of  forcery!  Can  any  of 

thy  children   expeil    freedom   from   the  pcrftcu'i'jn  of  the 

20  And  the  multitude   cometh  together  again,  fo    tongue,  when  innocency  itfelf  could  not  pro'efl  thy  holy  Son 

that  they    co;ild  not  fo   mnch  as  cat  bread.    21    And    frorn  (lander  and  falfe  accufation.'  4.  Our  Saviours  anfwer 


fulem,  laid,  He  hath  Beelzebub,  and  by  the  prince  of  ly  it  is  that  the  dcviffhould  caft  out  himfelf,  and  any  wayr 
the  devils  he  cafteth  out  devils.  23  And  he  called  feck  to  oppofe  and  deft roy  his  own  kmgdom.  As  if  our  Sa- 
thcm  unto  him,  and  f.ud  unto  them  in  parables,  how  viour  had  faid,  "Is  it  likely  that  Satan  would  lend  mc  his 
can  Satan  caft  out  Satan  ?  24  And  if  a  kingdom  be  P°"?'  ^".  V'"''  "^^'."^  ^''[?'^''*n  ^"".1^  ^';?"  '"'",'!"  '""''!"?  '^ 
divided  ag.iinft  itfelf,  that  kins^dbin  cannot  ftand. 
25  And  if  a  houfe  be  divided  againfl  itfelf,  that 
houfe  cannot  fland.  26  And  jf  Satan  rife  up  againft 
himfclf,  and  bs  divided,  he  cannot  Hand,  but  hath  an 
ciid.      27      No   man  can  enter  into  a 


ftron^  man's 


v,-eaken  his  own  intercft,or  (hake  the  pillars  of  his  own  kint; 
dom:  Now,  if  I  have  received  any  power  from  Satan,  for 
dellroying  him  and  his  kingdom,  then  is  Satan  litea  family 
divided  witliin  ilftlf,  and  like  a  kingdom  divided  agaiiift  iifell, 
which  can  nrvtr  fland,  but  be  brought  to  dcfclaiion."  Our 
SavlkUr  having  fufficiLiitly   (hewn  that  he  did  not  work  his 

mi. 


Chai'.  IV. 


MARK. 


»33 


miracles  by  (he  powerof  the  devil, he  next  informs  them  from     unfeafohably  at  llus  ti.;.|-,  ^vhen  he  was  preachh?  tho  gofp^cl 
whence  he' had  that  power,  even    from  Go-l  himfeU  ;  and  ac-- 
cordingly  he  compares  Satan  to  a  ftrot.g  man.  well  armed  with 
weapons  to  defend   his  hoiife  ;  and  V.e  compares  himfclt,  clo- 


to  the  pcopfe  i  The  like  we  fee  in  her  at  o'.hcr  times,  St. 
Luke  ii.  48.  and  Sf.  John  ii.  3.  No  faint  here  or.  earth 
ever  was  in  a  ftatc  of  (inlcfs  pcrfoclion  :  Rlcill-d  be  Gixl,  we 
arc  haftcning  to  fuch  a  nate.  3.  Thai  Chrill  did  not  neg  • 
led  his  holy  mother,  or  difregard  his  poor  kindred  and  rela- 
tions, but  only  fhcwed  that  he  preferred  his  Father's  work 
and  bufinefs  before  their  company  and  acquaintance  at  this 
time.  4.  How  exceeding  djar  obedient  ChriiUans  are  to 
Jefus  Chrill  :     he  prcfers'his  fpiritual  kindred  before  hi.  na 


;  prcters 

faith  is  more   valued  by  our  Saviour   than 
alliance  bv  blood  ;  to  bear  Chrift  in  the   heart    is   a   greater 


thcd  with  divine  power,  to  one  that  is  ftronsrer  than  the  (Iron 

man.     So   that  the  argument  runs   thus  :  Th:  devil  is  very 

tirongand  powerful,  and  there  is  no  power  bnt   Gods  only 

that  is  flronger  than  his:   If  then,  fays  Chrill,  I  were  not  a(- 

(iflcd  ^vilh  a   divine  power,  I   could  never  call  out  this  ftron^ 

man,  who  reigns  in  the  bodies  and  folds  of  men  as  in  hishoufe  i 

for  it  mufl  be  a  Rronsrer  than  the  ftrong  man  that  (hall  bind  tural  ;  alliance  by 

Satan;  and  who  i,  he  but  the  G.xl  of  llrent^th?  I,r^r;7  hence,  alliance  by  blood  ;                                        r,  ,t  i  1     r;^,i.- 

That  Chrill's  divincpower  onlyis  fuperior  to  Satan's flrength:  honour  than  to  bear  hi.n  t«  the  womb.     BlelTed  be  God,  this 

he  otdy  can  vanquilh  and  over-rule  him  at  his  pleafure,  and  great  and  gracious  P'^^^^  '^  ""«  dented  us  even  now  :    al- 

drivehim  out  of  that  poffefiion  which    he  holds  either  in  the  though  we  cannot  lee  Chrnl,  yet  love  hunwe  ri:ay  :  H.sbo- 

bodies  or  in  the  fouls  of  tiicn.   5.  The   charge  which  our  Sa-  chly  prefcnce  cannot  be  enjoyed  bv  us  bcit  h.s  Ijuntual   prc- 

viour  brings aijainft  the  fcribos  and  Pharifces  blafpheming  his  fence   .s  not  demcJ  us:  though  Chnll  be  not  our  s   in  houfe, 

di^ir.e  power  in  working  miracles:   He   charges  them  with  «n  arms,  ,n  affinity,  in  confatiguinuy  ;  yet,  ,n  heart,  infa.th 

finning  the  unpardonable  iin  againfl  the  Holy  Gholl ;  A/ZJin  m  love,  in  fervice,  he  is,  or  may  be  our  s.     Vcr.ly,  fp.ritua! 

^Kd  hU,l}hmy  Ihall be  forgiven,  hut  he  thnt JkaUhh/pherm  agcinjl  regeneration  br.ngeth  men  tnto  a  more  honorable  relaacn  tQ 

ike  H'JlyChcJi  hath  nexerfirglvauf^.     As  if  Chrill  had  faid,"  Chnll  than  natural  generation  ever  did. 

All  the  reproaches  which  you  cafl  upon  me,  as  man,  arc  par-  CHAP     IV, 

don.ible;  ^^^.^^J*^'' X""  ^^'^'^^'^ '""^  ;^' ^^^^^.t""^^^^^^^^^^  A    N  D  he  began    again  to    le^ch    by   the    fea- 

nefs  of  mv  biitli,  when  you   cenfure  me  tor  a  wme-biber,  a  /A    _  ,         .     ,    ?            °          ,         ,        ,     ,- 

glutton,  aVriend  and   companion  of  finners,  and  the  like  un-  i^fidc  :    And  there  was  gathered  unto  him  a  gre:it 

jt;fl  Climes:  But   when  ycu   blafpheme  that  divine  power  by  multitude,   lb  that  he  entered   into  a   fhip.   and  \7X 

which  all  my  miracles  are  wroiii;ht, and,  contrary  to  the  con-  in  the    fea  ;     And  the   whole  multitude  was   by  the 

viclion  of  yr.ur  own  tnlightened  minds,  maliciouilyafcribe  all  {-g,,   ^^   ^^   j^j^j         g    y^nj  he  taught   them   many 

my  miracles  to  the  power  of  the  dcv^l,  which  were  wrought  ^         bv  parables,  and  faid   unto  them  in  his  doc- 

indeed   by  the   power  of  the    Holy  Gholl,   this  makes  your  •    °       -   ^ 

condition' not  only  daiiyerows  but  defperate;  bccaufe  you  re-  "'"5'     .          .         ,                      .       ,            •  i      i,      ui  r  u 

f.fl  the  laft  remedy,  and  oppofe  the  beft  means  for  your  con-  The   foregoing  chap-er  .acquainted    us  wuh   the    b.afphe- 

vidlion:   For  what  can  be  clone  more  to  convince  you  that  I  "^O'l^  ^f  ^er  whicli  the  Scnoes  and  Phanftes  ca  I  upon    our 

am  the  true  and  promifed  MeiHah.than  to  wotk  fo  many  mi-  bleded  Saviour   accuung  h.m  of  calling  out  devils  by  the  help 

racles  before  yo,:r  eves  to  that  purpofe  ?  Now,    if  when  you  f  tne  dev.l.     This  thcv  did,  no  doubt    to  difcredit  hi=  per- 

.    r          '  ■:,  r-     T.    •        .' . L  '  c_ : ^r.  - ^- ^■>- J  .1,.. 1„  fon ,  and  hiudcr  his  ml -iidry  ;  yet  torai!  this  the  people 

to  hear    hi.Ti, 


uu       — —     —  .      .-..,,_-  ,  J 

fee  thcfe  you  V  ill  fa'y,  It   is  not'  the  Spirit  of  God  that  works    .^n,  and  hinder  his  mi-iillry  ;  yet  for  all  this  the  people  lol- 


low  him  ingieat  miiliiiudes,  more  than  ever, 
and  be  inflrufted  by  him.  Thence  le^nn,  i.  That  all  the  pov/- 
er  and  malice  of  Satan  and  wicked  men  Ihr.ll  not  be  able  to 
fupprefs  ihjgofpel,  or  hinder  the  free  courfc  of  it ;  yea,  the 
more  it  is  oppcifed,  the-moie  it  iTiall  prevail  :  The  more  the 
Scribes  and  Pl^rifecs  dlfgraccd  our  Saviour  and  viiliSed  his 
do<Slrine,  the   more  the  people  followed  him  in  troops,  to  be 


Imn.      32   And  the    multitude  la:  aoout  nun,  ana  now  preacnea  ;  in  a  imp.     i>oi  iii.ii  nc  ^.l-liliuu  mc  leiupic 

they  faid  unto  him.  Behold,  thy  mother  and  thy  bre-  or  '^e  fynago^ue,  when  he  had  an  opportunity,  but  in  wan 

,    ■'        •  ,  i-    1     r      .t  A     1  1  «       r    •      J  ot  thsm,  Chrill  ihonjht  an  h.r.uc,  a  mountain,    a  wiip,    n 

ihren  without  Icck  for  thee.      r>o  And  he  anlwered  "'  '^ '- '■>  »  .  '     ,k      i^    ,V  »  r    a-c 

-     .         ,^.,       .  P^  ,        ,  ,  unmeet  place  to  preach  in.      It  li.  not  the  [)!.ice  that  fanaihe 

ihem,   favintr,  "»  ho  is  my  mother,  or  my  brethren  i"  .^^  „.,t:.,,n  ^    h„t  ,hr.  ,^^,l:n^n^^  tK.-.-  r,iifliS,.c  th^  r,lnr..      - 


thcfe,  but  the  power  cf  the  devil  (is  if  Satan  would  confpire 
againil  himfelf,  and  fetk  the  ruin  of  his  own  kingdom)  there 
is  no  way  or  means  left  to  convince  you,  but  you  will  con- 
tinue in  your  obflinncv,  and  malicious  oppofition  to  truth, 
to  your  unutterable  and  i.iLvitable  condemnation.' 

31   ?  There  came  then  his  brethren  and  his  mo- 
ther,  and  (landing  without,   fent  unto  him,   calling  partakers  of  hU   minidry.  "  2.  The   place  v.here  our  Lord 
him.      32   And   the    multitude   fat  about  him,   and  now  preached  ;  ina  fliip.     Not  that  he  declined  the  temple, 

no 

-     .         ,^.,       .  ,  uhhk;.,^  place  to  preach  in.      It  ii.  not  the  [)l.ice  that  fanfti.'-.es 

.   faying,  \\  ho  is  my  mother,  or  my  brethren  ?  ^^^  ordinan.  e,  but  the  ordinance  tha-  faiidin^  the  place.     3. 

34  And  he  looked  roundabout  on  them  which  fat  a-  Our  Saviour  SL'clb.ires  in  preaching,  he  far,  it  being  the  ctif- 

bout  him,   and  faid,   Eeliold,  my  mother,   and  my  tonti  of  the  Jewifh  church  ibto  do,  Matt.xxiii.  a.  Thefcn/es 

brethren.     35  For  whotbever   fhall   do  the  will   of  and Phnr'ijces Jit  in  Ahfa' chair.     Learn  ^\\c\-xz.  That  in  in- 

God,  the  fame  is  my  brother,  and  my  filler,  and  mo-  ''i'^^'^"^  "'"  ='"d   °/'^'='-^'   t"'>'^hing  the  catNyard  worfhip  of 

■^  '  '  God.  we  are  to  conform  ourlclvcs  to  the  lau:!able  cultom  and 

*  pradlife  of  the  church  in  which  v.-e  live,  ind  whereof  we  arc 

OhJerve\\<ixi,    i.  The  verity    and   truth   cf  ChriiVs   liU-  nutnb.MS  :  This  didour  Savi>ur,  and  fj  ouc;ht  wc.     4.  The 

man  nature';  He  had  f.flinity  and   conlanu'iiinity  with  men,  mnnner  of  our  Lords  preaching ;  it  was  by  parables  and    fi-- 

perfons   near  in  blood  to  him  by  the  mother's  fide,  calltd  militudo*,  which  was.in  ancient  way  of  inlliuiSlionamonethe 

hi  re  his  brethren  ;  that  is,  his  kinfmen,      2.  That  the  mo-  Jews,  and  a  very  coiivincini;  way  ;    \\'0iking   upon   men's 

tlier  ot  Cbrill,  though   Iho  was   a  bleife.!  and  h' ly   womm,  mini's,  memoric;,  and   arl'eiSlions,   alla^in.c;    making 'he 

yet    (Ik- was  not  free  from  fin,  but  t.iilurcs   and    infirn.iii  s  nnnd  attentive,  the  mcmo.y  ret.  ntive,  and  theaiiditois  in>Ti;i- 

are  found  villi  her:     It  was  a  fault  to  interrupt  oui  Savi;/u;-  fitive  after  the  in  cr;rctatl^n  of  the  parab!g.S*ir.c:irc  of'^tv- 

n"  ;n 


'H 


St. 


M     A     R     K. 


Ch 


AP.     J  V. 


iiion  tint  our  Savioiifs  parubfes  were  (iiital  tq  l»i*  fearers  cnv- 
plovmentr  ;  ajid  accord int^ly  many  of  his  hfarcrs  beiiia  huf. 
nan.lme.i  Ic  rcl..-mblcs  his  doariiic  to  Iced  (own  in  thc'ficld. 
ror  thiisJu-  l|H-aks: 

■S  Heatki-n  :  Belinld.  there  Kent  out  a  fouer 
fo  li.w  :  ^  And  it  ranic  to  pals  as  he  lowed 
U»nc  feeds  lell  In-  the  ivay  fide,  and  the  fowls  of  the 
.'irr.inx-  ..nd  dtvonred  it  up.  5  And  foinc  fell  on 
Itnny  j^round,  where  it  had  not  much  ctrth  And 
irinMnfly  it  fpr.in^r  y.,  .bjcauL-  it  hid  no  depth 
«>.  earth.  6.  Rut  when  the  fun  was  up,  it  was  fcorch- 
ed  ;  and  bccanfe  it  had  no  root  it  withered  away. 
7  And  loMR-  fell  among  tliorns,  and  the  thorn.s  grew 
up,  and  rhoikcd  it,  and  it  yielded  no  fruit.  8 
And  other  fell  on  good  ground,  and  did  yield  fruit 
that  fpianij  up  and  increafed,  and  brought  forth 
fome  thirty,  and  fome  fixty.  and  fome  an  hundred. 
9  And  he  laid  unto  them.  He  that  huth  ears  to  hear 
Jet  him  hear.  • 

Several  things'arc  here  rJjWvaMc;  .\<  1.  How  Chrill  hctrins 
and  ends  the  parable  uith  an  admoniii,.n    to  dilligcnt  and  fe- 
noiis  attention.     H.virken,  fays  Chriil,  vcr.  3.     and  k-  that 
hath  ran  ti  hear,  let  him  hear,  vcr.  q.  This  fliews  (is  at  once 
!he  |>toj)li:'s  back\va!dnc^^   and  ncs;li£;cnce  in   applying  their 
nuiuls  to  hear  and  receive  thi;  word  ot  Go<i,  and    alVo  '(h,;ws 
ihe  minlHersdutv  toexciicand  (lir  up  theirpcople'sdilliijence 
.'i'k!  attention  in  hearing  GikI's  word.     2.   What  is  the  gene- 
ral fcopc  and  defign  of  this  parable  ;  naniclv,    to  Ihew    that 
there  are  four  fevcral  forts  of   hearers  of  God's   word,     and 
hut  one  gom!  one, bat  one  fort  only  who  hear  to  a  favin<r  ad- 
xaiitagc.     Now  as  to  the   matter  of  the   parable.     Ko7e,   1 
I  Ik  (ower  is  Chiiit  and  his  apoftles  ;     he  the   principle  fow 
cr,    llieythe     fubordinate  feedfmcn.       Chrift  fows   l.i;  own 
i;;ld,  his  ininiflers  fow  his  field.  He  fows  his  own  feed,  they 
his  (ced.    Wo  unto  us  if  we  fow  onr  own  feed,,  not  ChrifPs- 
-■  1  he  feed  fown,  the  word  of  God  :     Fabulous  leijcnds  and 
"nwntten  traditions,  wbich  the  feedfmcn    of  the  church   of 
Komelow.thefeare  not  feed,  but  chaff,  or  their  own  feed  and 
"Ot   Chiirts.     Our  Lords  field  muft  be  all   fown   with  "his 
o«nfeed,  with  no   mixt  grain.     Learn,   1.  That  the   word 
pre.iched   is  like  feed  fown  in  the  furrows   of  the  field      As 
(eedhasafrudifyinn;virtucinit,    by    which  it  iucreafes  and  " 
brings  forth  more  of  its  own  kind,  fo  has  the  word   of  God 
a  quickening  power  to  regenerate  and  make  alive  dead  r)ids 
.2.   l-ronn  tins  parable,  th.ii  the  feed  of  the  word  w!;crf    it  is 
mod  j.!en;itully  fown,  is  not  alike    fruitfuj.     Seed  doth  net 
shrue  in  all  ground  alike,  neither  doth  the  word  fruc'lify    a- 
hke  in  thcfouisof  men.     There  is  a  difference   both  from 
the  nature  ot   the  foil,  and  from  the   influence  of  the  Spirit 
i' or  though   no  ground  be  naturally  good,  vet  fome  Is  worfe 
than    other.     3.  ITwt   the   eaufe  of  the  word's  unfruitful- 
•lefs  is  very  different;    not  the  fame  in  all.     In  fume    it  is 
ri  hard  heart  of  unbelief,  in  others   the   diflruainiT   cares  of 
.      the    world  choke  the  word  ;   like   thorns,    wiiieh   hinder  the 
►     corn's  growtli,   by  ovcrdiadowijigit,     by  drawing  away    the 
moilhire  and  licut   of  the  canh  from  it,    and   by    hindering 
tiK-  iMfl;iences  ot  the  fun  from  cheriihing   it.     Unto  which 
may  he  addc-d  the  policy  of   Satan,  that  bird  ot  prey,  wliich 
.     <i.JJoM.s   Gwl'.^  ]-.i-i\iih,  and  deals  aw-v  the  previous  Red  of 


the  word  out  of  the  furrows  of  their  fouls.  4.  7  hat  the 
bell  gronnd  doth  not  bring  forth  incrcafc  alike.  Some  crood 
ground  brings  forth  more,  others Icfs  ;  fome  thirty,  fomc'fix- 
ty,fome  an  hundred  fold.  In  like  manner,  a  perlon  maybe  a 
profitable  hearer  of  the  word,  although  he  doih  not  brint<  forth 
lo  great  a  proportion  of  fruii  as  others,  provided  he  "brings 
forth  as  muchjas  he  can.  " 

10  And  when  he  was  alone,  they  that  were  about 
him  with  the  twelve  alked  of  him  the  parable.  11 
And  he  f.iid  unto  them,  Unto  you  it  is  given  to  know 
the  myRery  of  the  kingdom  of  God  :  but  unto  there 
that  are  without,  all  thcle  things  arc  done  in  parables 
12  Th^t  feeing  they  may  fee,  and  not  perceive  ;  and 
hearing  they  may  hear,  and  not  underftand  ;  left  at 
any  time  they  Ihould  be  converted,  and  their  fins 
Ihould  be  forgiven  them.  13  And  he  laid  unto  thcni. 
Know  yc  not  thi.s  parable  ?  and  how  then  will  ye 
know  all  parables  ^ 

Ohfenu:  here,  The  difciples  qncftion,  and  our  Saviour's 
reply.  Their  quediou  is  about  the  fe-nfe  and  meanini;  of  ihe 
par.ible.  They  own  their  ignorance,  and  delire  betie7  infor- 
mation. 1 1  is  no  fli.-ime  for  the  bcfl  of  miiiiftcrs,  yea,  ihe 
bcft  of  men,  to  acknowledge  their  own  ignorance  in  the  mvf- 
teries  ofreligion,  and  to  attynd  upon  the  means  of  inftrticllon 
in  order  tothcir  further  informaiion.  In  our  Saviour's  a  11  fwer 
To  you  it  is  gh.rn  to  iir.zv  the  myfieries  of  the  hiigthm  of  Cod,  L.C. 
obferve,  1.  That  the  elo(^rines  of  the  gofpel  are  great  myfte- 
ries.  2.  That  it  is  a  inatchlefs  and  invaluable  priviled^c  prac- 
tically to  undcrftand  g )fpel  mjrterics.  3.  That  this p'rivilege 
all  arc  notiharers  in,  and  partakers  of,  but  thofe  to  whomit 
is  given.  4.  That  it  is  a  righteous  thing  with  Go<l  to  oive 
fuch  perfons  over  to  farther  blindnefs  and  ignorance  in  fpiri- 
tual  things,  who  wilfully  rejcft  the  truth,  and  fliiit  their  eyes 
againrt  the  light  and  evidence  of  it.  The  Pharifees  had 'all 
along  (hut  theireyes;  and  faid,  they  would  not  fee;  and  now 
Chrift  clofes  their  eyesjudicially,  and  fays,  they  (liall  not  fee. 
Seeing  ye  Jhall  fee,  and  not  perceive;  and  hearing  ye  fhall  hear, 
and  not  under/land. 

J.J   f  The  fower  fowcth  the  word.    15   And  thefc 
are  they    by  the  way^i^r,   where  t lie  word  is  fown; 
but  when  they  have  heard,  Satan  comcth  immediate- 
ly, and  takcth  away  the  word  that  was  fown  in  their 
hearts.     16  And  thefe  are  they  likcwife    wiiich  are 
fown  on  ftony  ground  :    who  when  the)-  ha\e  heard 
the  word,  immediately  receive  it  with  gladncfs  :     j  -r 
And  have  no  root  in  thcinfelve.s,  and  fo  endure  but 
for  a  time  ;  aftcnvard  when  afFliflion  or  perfccution 
arifeth  for  the  word's  fake,  immcdiaicJy  they  are  of- 
fended.   18  And  thefe  arc  they  which  are  fown  am- 
ong thoins;     fuch  as  hear   the  word,    19  And   tlie 
cares  of  this  world,   and  the  dcceitfulncfs  of  riches 
and  the  lulls  of  other  things  entering  in,    choke  the 
v'ord,  and  it  bccomcth  un^ruiiful.   20  And  thefe  are 
they  which  are  fown  on  good  ground ;   fuch  as  hear 
ihc  word,  and  receive  it,  and  bring  forth  fruit,  fon.c 
xh'ixiy-fvld  fome  lixty,  and  ibnie  an  hundercd. 


L 


Chap.   iv. 


St, 


MARK. 


»3j 


Here  our  Saviour  applies  Iittnfclt*  to  interpret  and  explain 
the  foregoing  parable:  TheJ'ced  is  the  word,  ihe/iwir  is  tlic 
prcacl'.L-r,  ihe_/i(Vis  the  heart  and  fool  ot' man.  Some  hear- 
ers Chrill  tfompares  to  the  highway  ground,  in  which  the  feed 
Ii~s  iMicovcVtJ  t;)r  w^int  ot' the  harr;Hv  of  miilitalicn.  Others 
to  fjiny  ^roii'id,  in  wl.ioh  the  word  has  n<i  rcKit.  No  root  in 
their  i;nderllan(ling<;,  in  their  memories,  wills  and  atieclions  ; 
but  they  are  inlbmly  ofTended,  cither  at  the  depth  acid  orn- 
foundnefs  of  the  word,  or  at  the  (iindiiv  and  ftridncfs  of-  the 
word,  or  eUc  at  the  plainnefs  and  fimplicity  of  it.  Again, 
fome  hearers  our  Lord  compares  fo/^';rwv  giomid;  w^^rldly 
and  coveto'.ts  dedres  are  asthorns  choi<ingthe  u;oo(i  feed  ;  they 
(hadow  liic  hljde  when  fprung  up,  lc(ep  oft  ilie  influences  of 
tiie  fun, and  draw  a\Nav  the  fatneii  ofthc  foil  from  the  feed. 
All  thffe  mifchcvious  effects  have  thorns  among  the  feed. 
.\nd  the  like  ill  ctfl-cls  have  worldly  affeilions  and  covetous 
di:rires  in  the  foid  of  man,  rendering  the  feed  of  the  word  im- 
fruitful  and  unprofitable.  But  the  good  Chrifti;in  hears  the 
word  attentively,  keeps  it  retcnthelv,  believesit  fltdfaiUv,  ap- 
plies it  particularly,  praiSlifcs  it  univerfallv,  and  brings  forth 
truit  pcrfevtriiiglv.  Learn,  I.  That  no  hearersarein  Chrift's 
account  go<xl  hearers  of  the  word,  but  Aich  asbringforth  fruit 
^nfvverable  to  their  hearing.  2.  That  a  pcrfon  may  be  a  good 
hearcnofthe  word  in  Chriit's  account,  if  he  bring  forth  the 
U.'(!:  fruit  he  can,  thoiigii  it  be  not  in  fo  great  a  proportion  as 
others  do.  As  fome  grounds  bring  forth  thirty,  fome  fixtv, 
and  fome  an  himdrcd  fold  ;  in  like  mannerdoall  fincere  hear- 
ers of  the  word.  They  all  Iring  forth  fruit,  thoughnot  all  a- 
like  ;  all  in  (incerity,  tliough  ncit  all  equally,  andKonetoper- 
foilion.  It  is  Thtophylafl's  note  on  tb.e  place  :  "  How 
fmall  is  the  number  of  good  men,  and  how  few  are  flived  ! 
For  onlv  the  fmirth  part  of  the  feed  fell  upon  good  grotmd, 
and  was  prefer\ed."  Others  obferve  a  gradation  here  :  The 
feed  fown  in  the  highway  comes  not  up  at  all  ;  that  on  ftony 
ground  comes  up,  but  iticreafeth  not;  that  among  thorns  in- 
creafcth,  but  bears  no  fruit ;  only  that  feed  which  fell  on  good 
ground  brings  forth  fri'.it  unto  perfection. 

2  1  And  he  faid  untotlicm,  Is  a  candle  brought 
ttj  be  put  under  a  bufhel,  or  under  a  bed  ?  and  not 
10  be  fet  on  a  candleftick  ?  22  For  there  is  nothing 
hid  which  fhall  not  be  manifefted  ;  neither  was  any 
lhin;jkipt  fecret  but  that  it  fhould  come  abroad.  23 
If  any  man  have  cars  to  hear.  let  him  hear.  2.]  And 
he  laid  unto  them:  Take  heed  what  ye  hear.  With 
what  meafure  ye.  mctc,  it  fliall  be  mcafured  to  you : 
and  unto  you  that  hear  Oiall  more  be  given.  25  For 
he  that  hath,  to  hitn  fliall  be  given  :  and  he  that 
hath  not,  from  him  Ihall  be  taken  even  that  which 
ire  hath. 

OlfeJ-vehcxt,  I.  The  end  deftgnof  Chrift  in  revealing  his 
word  and  will  to/;is  difciples,  and  in  communicating  to  them 
the  light  of  fpiritual  knowledge;  namely,  That  they  may 
comm.unicate  it  toothers,  andnotkeeo  it  clofeuntothcmfelves. 
Even  as  the  candle  in  an  houfe  dirfuie  and  difperfesits  light  to 
ail  that  come  within  the  reach  of  it ;  jn  like  manner  ought  all 
chrilHans,  and  particularly  ChrilVs  minilU-rs,  by  the  light  of 
life  and  doiElrine,  todircflperfons  in  their  way  towards  heaven. 
Such  as  arc  enlichtencd  by  God  tn  any  meafure,  with 
the    kopwltdgc    and  und.e'rflanding    of  'his  word,    ciight 


iioi  to  conce«[  ;'nd  hide  this  kivnvTedgc  witin'n  thcmftlvcF,  but 
conmumicatc  it  to  others,  and  employ  it  for  the  good  and  ben- 
efit of  others.  2.  The  cautionary  dircdlion  given  by  Chri:"t 
to  his  difciples,  To  take  heed  hoiu  I  hey  hear  lie  word.  Sucli 
as  would  profit  by  hearing  of  the  word,  mull  dillitjently  attend 
to  the  matter  of  the  doctrine  which  they  hear,  and  .alfo  i!  0 
manner  how  they  hear.  Such  is  the  niajelly  and  auihori'." 
otihe  pcrfon  that  fpeaksfo  us  in  the  word,  fuch  is  the  fiiblim- 
iiy  ard  fpiritualiiy  of  the  matter,  and  fo  great  is  cur  danger  if 
we  mifcarry  under  the  v.ord,that  it  nearly  concerns  us  to  take 
heed,  both  -what  ive  Lear,  and  hytv  zir  hear.  3.  The  artii- 
iTient  which  our  Saviour  makes  life  of  to  (|i,ickcn  his  difciples 
to  communicate  the  knowledge,  and  improve  the  erace  thcv 
fad  received  for  the  good  and  benefit  of  others.  To  him  thtif 
hiith JhaU he  given:  That  is,  fuch  as  improve  their  fpiiittial 
giftsfliall  have  them  increafcd;  fuch  as  improve  them  not,  d'a!' 
Iiave  them  blafled.  Learn  hence,  That  the  beftcourfewe  cati 
take  to  increiife  and  thrive  in  grace,  is  toexcrcifc  and  improve 
it.  He  that  hides  his  talent,  doth  not  only  forfeit  it,  but  is  in 
danger  of  being  punifhed  ftvercly  for  the  non  improvement 
of  it. 

26  IT  And  he  faid,  So  is  the  kingdom  of  God  as 
if  a  man  fhould  caft  feed  into  the  ground,  27  And 
fhould  fleep,  and  rile,  night  and  day,  and  the  feed 
fhould  fpring  and  grow  up  heknoweih  not  how.  28 
For  the  earth  bringcth  forth  fruit  of  herfelf.  firQ  the 
blade,  then  the  car,  after  that  the  full  corn  in  the  car. 
29  But  when  the  fruit  is  brought  forth,  iinmcdiatcly 
he  pulteth  in  the  fickle,  bccaufe  the  harvefl  is  come. 

This   parable  of  our   Saviour's,   is  an  inftnidive  Icilbn   to 
the  miniflers  of  the  gofpcl,  faithfirlly  to  do  their  parts  in  fow- 
ing  the  i\:ii<k  of  the  word  anionglf    their  pet  pie,  and  then  not 
to  be  over-folicitous  about  the'cvcnt,  but  to  leave  the  iiliie  to 
God  ;  not  to  be  difcouraged,  though  the  fruit  of  their  labour 
doth    not  prefently  appear.       Accordingly  Chrift    propounds 
the  laborious  hufliandman  to  his  minifters  imitation.       As  the 
huihandman,    when  he  has  prudently,  and  painfully    call  his 
feed  into  the  ground,  is  not  anxioully   difc]uietcd,  biit  goes  to 
bed,    and  refts   in  hope,    and  at  length  the   corn  fprings  up  ; 
firft  the  bhide,  then  the  ear,  then  the  grain.      In  likenianner, 
let  the  minifters  of  God  do  their  duty  without  difcouragemcn', 
in  the  morning   fow  their  feed,  and  in  the  evening  not  with- 
hold their  hand.     And  although  the  feed  fown  doth  not  appear 
prefently,  it  m.ay  be  not  in  our  days,  but  feen.s  rotten  among 
the  clods  ;    yet  it  may  appear  afterwards  with  a  plentiful  in- 
creale,  when  our  own  heads  are  laid  among  the  cli;ds  ;    veri- 
fying that  faying  of  our  Saviour,  One  Jweil  and inrjler  rcob. 
eth.       Learn  hence,  i.  That  the  minillry  of  the  word  is  the 
ordinary,    the     neceifary,    .and  the    principal  means    ubich 
God  has  appointed  forfowing  the  feed  of  grace   in  the  hearts, 
of  his  people.      So  is  the  h\<;dom  fdd,  in  if  a  manflrndd  eaji 
feed  into  the  ground.       2.  That  the  virtue  and  efficacy  of  the 
word  preached  doth  not   depend  upon  the  parts  of  a  man,  bm 
upon  the  power  of  God.    Tie  feed  fpring,  th  up,  he  imwefh  net 
how.     -J.  T  hat  the  word  of  God   iincerelv  preached  may  be 
fuccefstul,  though  it  he  not  prefently  fuccefsful  ;  the  feed  fown 
inone  mlniftcr's  days,  may   fpring  up  in  another's.       Happy 
we,  it  as  God"s  hufbandnicn   we  be  employed  in  ploughing, 
fowing,  or  reaping  ;  our  Lord  will  reward  w&feamdum  labo- 
rem,  nonfru^um  j  not  according   to  our  fuccefs,  but  accor- 
ding 


136 


St. 


M     A     R     K. 


Chat.   v. 


ting  to  our  endeavours.     The  care  aiid  endeavotr  is  ours,  but 

the  bUniing  ami  fucci Is  is  God's. 

30  ^  And  lu'  faid,   Wheieunto  fliall  we  liken  llic 

kingdom  of  C.od  ?  or  with  wliat  compaufon  (liall 
we  comparo  it  ?  31  It  is  like  a  grain  ofmuflard-fccd, 
which  when  it  is  Ibwn  in  the  eartli,  is  lets  than  all 
the  iVcds  that  be  in  the  earth.  32  But  when  it  is  fown, 
it  nrowcth  up.  and  becoincth  j^rcatcr  than  all  herbs, 
and  fhootcth  out  great  banches;  To  that  the  fowls  of 
the  air  may  lodge  under  the  fhadow  of  it.  33  And 
with  many  fuch  parables  fpakc  he  the  word  unto 
them  as  they  were  able  to  hear  it.  34  But  without  a 
parable  fpakc  he  not  unto  them :  and  when  they 
were  alone,  he  expounded  all  things  to  his  difciples. 

The  defigii  ofo\ir  S.i\iour  in  this  parable,  is  toficw  how 
the  gofpcl  church,  from  fmall  and  little,  from  unlikely  and 
contemptible  beginnings  iliould  fpread  and  increafe,  fniflify 
and  grow  lip;  Like  as  mu (lard  feed,  one  of  the  fmallt-ft  ot 
grains,  s;rowsup  to  a  confiderable  tallnefs,  even  foChrilt  fore 
tels,  that  the  gofpel  (limild  fprcad  and  increafe,  nations  and 
countrits  becoming  Chriftians.  Hence  karn,  That  how  fmall 
bcc^inninrjs  foever  the  t^ofpel  had  in  its  firlt  plantation,  yet  by 
the  fniaiVying  blefilng  of  God,  h  has  had,  and  ihall  have,  a 
wonderful  increafe. 

35  And  the  fame  day,  when  the  even  was  come, 
he  faith  unto  them,  Let  us  pafs  over  unto  the  other 
fide.  36  And  when  they  had  lent  aAvay  the  multi- 
tude, they  took  [him,  Pcvcn  as  he  was,  inthe  ftiip. 
And  there  were  alfo  with  him  other  little  Ihips.  37 
And  there  arofc  a  great  ftorm  of  wind,  and  the 
waves  beat  into  the  fhip,  fo  that  the  fhip  was  now 
full.  38  And  he  was  in  the  hinder  part  of  the  fhip, 
alleepon  a  pillow.  And  they  awake  "him,  and  lay 
unto  him,  Mailer,  carefl  thou  not  that  w6  perifh  ? 
39  And  he  arol'e,  and  rebuked  the  wind,  JHid  faid 
unto  the  fea.  Peace,  be  Hill.  And  thie  jyihd  ceafcd, 
and  there  was  a  great  calm,  40  And  he  faid  unto 
them,  Why  are  ye  fo  fearful  ?  How  is  it  that  ye 
have  no  faith?  41  And  they  feared  exceedingly,  and 
faid  one  to  another,  What  manner  of  man  is  this, 
that  even  the  wind  and  fea  obey  him  P 

O^/ervehere,  i.  Our  Saviour  and  his  difciples  no  fooncr 
nut  forth  to  fea,  but  dingers  attend,  and  difficulties  do  accom- 
pany them  ;  a  tempeft  arofc,  and  the  lliip  is  covered  with 
waves,  which  Chril^  liimlclt'was  in,  vvitii  his  difciples.  Letirn 
hence  That  the  prcfence  of  Chrillhimfclf  does  not  exempt  his 
difciples  and  fwUowcrs  from  trouble  and  danger.  Here  is  a 
rrcat  temped  about  the  difciples  cars,  tliough  Cluill  himfelf 
was  in  their  company.  2.  The  pofhire  our  Lord  was  in, 
whin  this  tcmpcft  arofe  ;  he  being  wearied  with  the  labours 
of  the  day,  was  laid  down  upon  a  pUlaw  to  deep  at  night, 
thereby  (hewing  hin\fclf  to  be  truly  and  really  man,  and  that 
as  he  took  upon  him  our  human  nature,  fo  healfumcd  the  in- 
firmities of  our  nature  alfo,  as  wcarincfs  and  pain,  hunger 
and  thirft.     3.  The  difciples,  applicu ion   n  adc  to  Chriit  ; 


they  awoke  him  with  a  fad  out  Cry,  Alajitr,  careft  ihou  no!  that 
U'c  penjh?  Here  was  faiih  mixed  with  humar  frailty.     They 
b.iievedthat  hecould  fave  them  ;  but  being  afleop,  they  con- 
cluded he  muft  be  av.aked  before  they  can  be  favrd  by  bur 
whereas,  though  his  human  nature  was  afletp.  yet  his  divin 
nature  neither  fiumbcred  nor  ilept.     Z^rn  hence,    That  the 
prevalence  of  fear  iu  the  time  of  great  danger,  though  it  niay 
argue  weaknels  of  faith,  yet  is  no  evidence  of  a  total   want  of 
faith;  ill  the  mid(^  of  the  difciples   weaknefs,  they   believed 
Chrid's  power.     A  double  rebuke  given  by  our  Saviour,  firft    ( 
to  the  winds,  next  totlie  fears  of  his  difciples.     He  niities  the    .. 
ivinJs,  and  inftantly  they  are  calm.     Wiien  the  fea  was  furi- 
ous as  a  madman,  Chrid  with  a  fmgle  word  calms  it.   Learn 
hence.  That  the  mofl  raging  winds  and  outrageous  fcas  can- 
not (land  before  the  rebukes  of  Chrill.     Chrill,  as  God,  la, 
a  law  upon  the  mod  lawlefs  creature?,  even  when  they  fee::i 
to  aft  mod  lawledy.     Farther,  Chrid  rebukes  his  difciples 
fear?,   ff'hy  are  ye  fearful?     No  fooner  was  the  dorm  up  but 
their  fears  were  up  ;  they  forgot  that  the  Lord  High  Admir- 
al of  the  ocean,    was  on   board  the  (liip  ;  and  were  as  much 
ovcrfet  by  their  boiderous  p-)(Tion,  as  thevelfel  was  with  the  tcm 
peduous  \vi;ids  ;  and  accordiniL,ly,  Child  rebukes  the  tempeft 
within,  before  the  dorm  without.   Firdhe  calms  their  hearts, 
then  he  quiets  the  feas.     From  this  ind^nce  of  the  difciples 
we  may  gather,  that  great  faith  in  the  habit,  may  appear  lit- 
tle in  aft  andexercife  ;  but  in  this  prefent  aft,  their  faith  was 
weak,  through  the  prcvalency  of  their  fears,     O  the  imper- 
feft  compnfition  of  faints!     F..ith   and  fear  will    take   their 
turns,  and  aft   their  parts,  whild  we  are  upon  the  dage  of 
this  world  ;    ere  long  our  fear  will  be  vanquidisd,  and   our 
faith  fwallowed  up  in  vifion  !  Lord!  fet  our  fouls  a-longi 
for  that  joyful  hour. 

CHAP.     V. 

AND  they  came   over  unto  the  other  fide  of  tlio 
fea,  into  the  country  of  the  Gadarenes.      2  And 
when   he   was   come  out   of  the  fhip,  immediatelv 
there  met  him  out  of  the  tombs  a  man  with   an  un- 
clean fpirit.      3   Who  had    his   dwelling  amon^^  the 
tombs  :      and  no  man  could  bind  him.    no  not  with 
chains  :      4  Becaufe  that  he  had  been  often  bound 
with  fetters  and  chains,   and   the  chains   had   been 
plucked   afundcr  by  him,  and  the  fetters  broken  in 
pieces:   neither   could  7\ny  man  tame   him.   5  And 
always  night  and  day,  he  was  in  the  mountains,  and 
in  the  tombs,  crying  and  cutting  himfelf  with  Itoncs. 
C  But   when    he   law  Jefus  afar  ofFhe  ran  and  wor- 
(hippcd  him,  7  And  cried  with  a  loud  voice,  and  faid 
What  have  I  to  do  with  ihee,  Jefus,  thou  Son  of  the 
moll  high  God  ?  I  adjure  thee  by  God   that  thou  toi- 
ment  me  not.      8     For  he  faid   unto  him,  Comenur 
of  the  man,  <^o;^  unclean  fpirit.   9  And  he  afkcd  him  1 
What   is  thy  name  ?   'and  he  anfwered,  fayinf^.   m\'  ' 
name  is  Legion  :  for  we  are  many.      10  And  he  !> 
fought  him  much  that  he  would  not  fend  them  away 
out    of  the  country.       ii   Now  there  was  there  ni^h  ' 
unto   the  mountains  a  great  herd  of  fwine  feedin 
12  And  all  the  devils  befought  him,  fayincr,  Send  i> 

iw 


Chap. 


St. 


M     ARK. 


'37 


into  the  fwine,  that  we  may  enter  into  them.  13 
And  forthwith  Jefus  gave  them  leave.  And  tlie 
unclean  fpirits  went  out,  and  entered  into  the  Iwine: 
and  the  whole  herd  ran  violently  down  afteepplace 
into  the  fea  (they  were  about  two  thoufand)  and 
were  choked  in  the  lea,  14  And  they  that  fed  the 
fwine  fled,  and  told  it  in  tlie  city  and  in  the  coun- 
try. And  they  went  out  to  fee  what  it  was  that  was 
done.  15  And  they  come  to  Jefus,  and  fee  him  that 
was  poirefled  with  a  devil,  and  had  the  legion,  fit- 
ting, and  clothed,  and  in  his  right  mind :  And 
they  were  afraid.  16  And  they  that  faw  it  told 
them  how  it  befel  to  him  that  was  polfefled  with  the 
devil,  andalfo  concerning  the  fwine.  17  And  they 
began  to  pray  him  to  depart  out  of  their  coafts.  i8 
And  when  he  was  come  into  the  fhip,  he  that  had 
been  polfeifed  with  a  devil  prayed  him  that  he 
might  be  with  him.  19  Howbcit,  Jefus  fufFered 
him  not,  but  faith  unto  him.  Go  home  to  thy  friends, 
and  tell  them  how  great  things  the  Lord  hath  done 
for  thee,  and  hath  had  compaifion  on  thee.  20  And 
he  departed,  and  began  to  publifh  in  Decapolis  how 
great  thing?  Jefus  had  done  for  him.  And  all  men 
did  marvel. 

This  piece  of  hillory  gives  us  a  very  fad  relation  of  a  per- 
fon  that  was  pciTt  fled  witii  a  legion  of  devils  ;  we  read  of  few 
if  any,  in  the  Old  Teftamciit,  that  were  thuspollVfled,  but 
of  many  ia  the  New  Teftanient.  Our  Saviour  came  into 
the  world  to  dellroy  the  works  of  the  devil ;  therefore  he 
fufFered  Satnn  to  enter  fome  human  bodies,  to  fliew  his  di- 
vine power  in  ending  them  out,  Note  here,  i.  That  the 
^vil  angels  by  their  fall  loft  their  purity,  but  not  their  pow- 
er; for  with  God's  permilhon  they  have  power,  not  only 
to  enter  into  men'j  btxiies,  and  to  pofTefs  them,  but  alfo  to 
difteuiper  their  minds,  and  drive  them  to  frenzy  and  mad- 
nefs,  caufing  them  to  offer  violence  to  their  own  lives,  and 
to  do  hurt  and  niifchief  to  their  own  bodies.  Thus  did  this 
poUeiled  perfon,  wounding  and  cutting  himfelf  with  ftones. 
2.  That  the  reafon  why  the  evil  an;;els  do  not  oftncr  ex- 
ert their  power  in  doing  ni'fchief  to  the  bodies  and  lives  of 
men,  is  from  the  reftraining  power  of  God.  The  devils 
cannot  do  all  the  mifchief  they  v\ould,  and  they  fliall  not -do 
all  ihey  can.  3.  The  place  where  thefe  evil  fpirits  deligh- 
ted to  make  their  abode,  among  the  tombs  or  graves,  pla- 
ces defolate,  forlorn  and  folitary,  which  are  apt  to  breed 
horror  of  mind,  and  give  advant;ige  to  temptations.  Learn 
thence.  That  it  iidangtrous,  and  very  unfaie,  for  perfons, 
elpeciallyin  whom  melanclioUy  prevails,  to  give  thenifelves 
to  folitdriucjs,  to  frequent  defolate  and  forlorn  places,  and 
to  eflecl:  the  being  much  alone  ;  it  living  advantage  to  Sa- 
ian  to  fet  upon  them  with  powerful  temptations,  it  is  bet 
ter  to  frequent  human  fociety,  and  efpecially  to  delight  in 
the  fociety  and  communion  of  the  faints,  by  means  where- 
of we  may  be  more  and  more  firengthened  and  fortified  a- 
gainh  Satan's  temptations.  4.  That  the  devils  own  Chrilt 
to  be  tlie  Son  of  God,  and  that  he  cnme  into  the  world  to 
be  a  i^aviour,  but  no:  a  Saviour  to  them  ;    therefore    they 


cry  out,    Whut  have   vie  to  do  with  thee  >     or   thou   with 
us?     O  ?     what  an  uncomfortable  confcliion   and   acknow- 
ledgement   is   this,    to   own    Cliriil  to   be   a    Saviour,  and 
at    the   fame   time   to    know    that  he    is  none  of  our  Sa- 
viour  !      5.   That   though  the   devils  do  own   Chrift  to   be 
the  Son  of  God,  and  do  pay  homage  and  worlhip,  snd  yield 
fervice  and  fubjection  to  him,    as  his  flaves  and  vafTals,  yet 
it  is  not  a  free  and  voluntary  fervice,  but  extorted  rather, 
and  forced  from  them  by  the  power  of  CliriU.  He  vinrjhl^ 
ed,   anil  cried  out,  faying,  What  have  I  to  do  with  thee  >     6. 
What  a  multitude  of  evil  fpirits  do  enter  into  one  man.  O 
the  extreme  malice  and  cruelty  of  the  devil  againft  mankind, 
in  that  fo  many  evil  fpirits  did  at  once  afllict  and  torment  a 
fingle  perfon,  even    a   legion,  many  thoufands   of  them. 
Ohferve  alfo.  The   unity  and  agreement  which  is   amongft^ 
thefe  evil  fpirits  in  doing  mifchief  ;   though  there  was  a  le- 
gion of  them  in  this  one  perfon,  yet    they  have  all  but  one 
name.     Learn,  That  the  very  devils  have  a  fort  of  unity  a- 
mongll  themfelves,  and  in  their  malice  and  mifchievous  de- 
figns  aguinft  mankind  they  are  as   one.     How  happy    were 
it  if  good  men  were  as  much  united  in  defigns   and  endea- 
vours for  the  glory  of  God,  as  devils   are  to   confpire  and 
combine  againit  it !    7.   The  out  cry  which  the  devil  makes 
at  the  appearance  of  Chrift,   j^rt  thoucumeto  torment  us  be- 
fore the  time  ?     From  thence /if^;r«,   i.  That  there  are  tor- 
tures appointed  to  the  fpiritual  natures  of  evil  angels.     2. 
That  the  devils  are  not  fo  full  of  torment  as  they  fhall  be- 
Although  they  are  as  full  of  difcontent  as  they  can  be,  there 
will  be  a  time  when  their  torments  iliall  be  increafed,  when 
they  Ihall  have  their  fill  of  torment.     This  they  know,  and 
accordingly  thus  they  pray.  Torment  us  not  before  our  t'me  • 
that  is,  increale  not  our  toments  before  the  appointed  time 
of  their  increafe.     8.   The  devils  requeft,   i.     Not  to  fend 
them  out  of  the  country,  ver.  10.  for  being  now  among  hea- 
thens,  they  thought    they   were   among    their  own,    and 
not  in    Chrift's  jurifdiction,    as  being    not   amongft    his 
people.    2.   For  permiflion  and  leave  to  go  into  the  nerd  of 
fwine.     Where  c/iyd'n;£',  firft,   The  devils  malice;  he   will 
hurt  the  poor  beafts,  rather  than  not  hurt  at  all.     Second- 
ly, his  powerful  reftraint  ;  he   cannot  hurt   a  pig  without 
permiflion  :    Suffer  us  to  enter.    Satan's  malice  indeed  is  in- 
finite, but  his  power  is  bounded  ;  it  is  poteftas  fub  potefiate^ 
A  power  under  a  power.     If  he  could  not  hurt  the  iwine, 
much  lefs  can  he  anii.;"t  the  body  or  foul  of  man  withoutleave 
or  licence.  9.   Hf/.v  Satan's  requeft  isyielded  to  by  our  Sa- 
viour, he  permits  the  devil's  to  enter  into  the  fwine  ;  not 
to  fatisfy  their  dcfire  in  doing  mifchief;  but,  firft,  to  (hew 
his  power  over  the  devils,  that  they  could  do  n:>ih!ng  with- 
out his  permifp.ou  :     Next,  Tolhew  how  great  tiie  power 
and  malice  of  the  devil  would  be,  if  not  reltrainea  :     And, 
laflly,  That  the  miracle  of  carting  out  fuch  a  multitude  of 
devils  might  appcrr  to  be  the  greater.     Learn  hence,  Tha; 
ioii.etiraes  almighty  God,  for    wife   ends,  and  juft  caufes, 
doth  futTtr  li^ic  devil  to  enjoy  his  defire,  in  doing  hurt  and 
mifchief  unto  the  creatures,  Jejus fu'id  unto  them,  Go.     10. 
What  a  contrary  eifectthis  miracle  which  Chrift  wrought 
liad  upon  thefe  people  ;  inftead  of  believing  his  divine  pow- 
er, upon  ihefight  of  his  miraruloiiriy  healing  the  pofr«fl"ed, 
the  lofs  of  their  fwine  enrages  them,  snd   makes  them  de- 
ilre  Chrift, to   depart  from  them:     Carnal    hearts  prefer 
their  fwine  before  their  Saviour,  and  had  rather  lofe  Clirifts 

5  prefencj 


138 


St. 


MARK. 


Chap. 


prtiy  ami  bift-ech  him  to  ('fpart  out  of  tkeir  coups-.  Lfurrt 
lieiice,  Sail  is  the  condition  of  fiicli  from  wlioiii  C'hrilt  i!c- 
paits,  more  f.:d  tlitrconiiiton  of  hich  wlio  fuy  unto  Chriil^, 
Dfpart  •,  but  nioft  fad  the  cafe  of  ihe:n  wh;»  pray  ami  be- 
fceth  Chrill  to  <Iepart  from  thcni.  LalMy,  Won  «1dn-oiis 
the  pofltll'ed  in?n  was  to  continue  w  iih  CbrilV ;  afier  he  was 
come  111  hinifilf,  He  prjycii  th.it  he  might  he  ■I'-ithhim.  1  liis 
he  might  define,  partly  to  tellify  his  thaiikruliiefs  to  Chnft, 
partly  out  of  fear  of  bcinjr  repofTt fled  aj^ain  by  Sa:«n,  or 
psrhaps  to  have  the  oppi>riuiiity  of  hc;iripj^  Chrift's  i!oc- 
trine.  and  feeins  his  miracles.  Fcr  Inch  as  have  once  taf- 
ted  that  the  l,ord  is  prncions,  nnd  experienced  the  plea- 
fure  and  profit  of  Chrill's  company,  are  very  defirous  of 
the  continuance  of  it,  ami  exceeding  loth  to  part  with  it. 
However,  our  Saviour  at  tliis  time  did  not  iliinkfit  to  luf- 
fer  him,  knowing  that  more  glory  wovild  redound  to  Gotl, 
by  publifliing  the  miracle  to  his  friends.  Chrift  expefts,  af- 
ter eminent  deliverances  wrought  for  us,  that  we  UiouUl 
be  the  publifliers  of  his  praifc,  anil  declare  to  all,  far  and 
near,  the  great  things  which  God  hath  done  for  us.  Add 
to  this,  that  our  Saviour  might  not  permit  this  man  to  be 
■»iith  him,  to  avoiJ  the  fufpicion  of  vain-glory  ;  of  which 
he  might  have  given  Ibme  umbrage,  had  he  carried  a- 
hotit  with  him  thole  upon  whom  his  greaieil  miracles 
were  wniighr.  Atid,  Jaftly,  To  fliew  that  Chrill  in 
his  abfencp,  as  well  as  when  prefent,  is  able  to  protect 
thole  that  believe  and  trull  in  him  from  the  malice  of  evil 
fpirits. 

21  5  And  when  Jcfiis  HT.s  palRd  over  again  by 
fliip  unto  the  other  lidc,  much  people  gathered  un- 
f  o  him  :  and  he  was  nigh  unto  the  ic;i.  22  And 
behold,  there  cometh  one  of  tlie  ixilers  of  the  fyna- 
•ogiie,  J.Tiius  by  name  ;  and  when  he  faw  him.  he 
I'cll  at  his  feet.  "3  And  befought  him  greatly,  fay- 
ing, My  little  daughter  licth  at  the  point  of  death: 
/  pray  thee  come  and  lay  thine  hands  on  her,  that 
flicmay  be  healed  ;  and  flic  (hall  live.  24  And  Je- 
fus  went  with  him,  and  much  people  followed  him, 
and  thronged  him. 

Oh/erve  licre,  i.  The  perfoti  who  came  to  Chrift  on  he- 
halt  of  his  fick  daughter,  delcribed  by  his  name  Tairus  : 
by  his  office,  a  ruler  ',f  the  lynapogue  ;  by  his  gefture,  he 
Jt  II  JoiL-tt  at  Jt/uj' t  feet,  and ivor/hipped  him.  This  gefture 
of  his  was  not  only  a  lign  of  lender  alFeftion  in  him  towards 
his  daughter,  bur  alio  an  evidence  of  his  faith  in  otn-  blef- 
fcd  Saviour  :  yet  his  confining  Chrift's  power  to  his  bodi- 
Iv  prelVnie,  and  tothe  t  juch  of  his  hand,  wasatokcncf  the 
V,  eaknefs  of  his  faith.  Cow?,  /a\j  he,  and  lay  thine  hand  on 
ier,  ar.djhejijall llvf.  As  if  Cl. rift  could  not  have  cured  her 
^\ithout  either  coming  to  her,  or  laying  his  hand  npmi  her. 
yce,  AH  that  come  to  Chrill  ire  not  alike  ftrong  in  faith. 
\  et  our  blelled  Kcdceuier  refufes  none  who  come  to  him 
with  a  fiMcere  faith,  though  in  much  weaknefs  of  faith. 
Clferve,  2.  How  readily  our  Saviour  complies  with  Jai- 
rub's  requeft  ;  Je/us  went  '.nith  him.  Although  his  faith  was 
but  weak,  yet  our  Savioiw  deth  not  rejefl  hitij,  or  deny  kis 


\\c  llitu!  i  be  tu  j^j  .-  1-...  ..I  :ji  ~..i  ^::T  tiillritics,  ;.;(.:^:..,.i,i 
and  ncceflities,  wlio  is  fo  ready  to  Iicar,  and  fo  furward  to 
help  us,  ifwcfeek  him  in  (incerity,  though  onr  faith  be 
feeble.  -5.  The  greut  huiril'tv  of  cur  blclFcd  Saviour,  i:\ 
fufrcrjnghimfcll  to  be  tlirorged  by  pror people.  M,n-h pet- 
fie  foltTMedhim  andthrovged  i-im.  O  humble  and  \o\\  Iv  Sn. 
viour  !  How  free  was  thy  coBver/ation  from  pride  and 
haughiinefs  !  how  willing  to  couverfe  with  the  meatieft 
of  'he  ptcple  for  their  advantage  !  Our  Lord  did  not  on- 
ly fufilr  them  to  come  mar  him,  Wot  even  10  throng 
him  ;  Wh.tt  an  exaHipIe  is  here  for  tlie  grcatcil  prrlons 
upon  earth  to  imitate  and  follow,  not  to  del'pife  the  perfons 
nor  dildain  the  prefence  of  the  nseaiiell  and'  pcorell  of  the 
people  ;  but  to  look  upon  tome  witli  an  cye^^{  favour,  up- 
on others  with  an  eye  of  pity,  upon  none  \\  iih  an  eye  of  coti- 
tempt. 

25  And  a  certain  woman  which  had  an  ilfue  o^ 
blood  twelve  years.  26  And  had  fulft  red  many 
things  of  mairy  phyficians.and  had  Ipent  all  flie  had, 
and  was  nothing  bettered,  but  rather  grew  woric, 
27  When  fhe  had  heard  of  fcfu-;,  came  in  the  prels 
behind  and  touched  his  garment.  28  For  flie  faid, 
If  I  may  but  touch  his  clothes,  1  ihall  be  made  whole. 
29  And  ftraightway  the  fountain  of  her  blood  wa? 
dried  up  ;  and  fhe  felt  inher  body  that  Ihe  was  heal- 
ed of  thatplague.  30  And  Jefus  immediately  know- 
ing in  himfelt  that  virtue  had  gone  out  of  him,  turn- 
ed him  about  in  the  prcfs,  and  laid,  Who  touched  my 
clothes  ?  31  And  his  difciples  faid  unto  him.  Thou 
fecth  the  multitude  thronging  thee,  and  fayeli  thou, ,  J 
Who  touched  mc  ?  32  And  he  looked  round  about 
to  fee  her  that  had  done  this  thing.  33  But  the  wo- 
man fearing  and  trembling,  knowing  what  was  done 
in  her,  came  and  fell  down  befor.e  him,  and  told  him 
all  the  truth.  34  And  he  faid  unto  her,  Daughter, 
thy  faith  hath  made  thee  whole  :  go  in  peace,  and 
be  whole  of  thy  plague. 

As  our  Saviour  was  on  his  way  to  Jairus'j  houfe,  a  difea- 
fed  woman  comes  beh-nd  him,  and  touches  his  clothes,  and 
is  prefently  healed;  the  virtue  lay  not  in  her  finger,  biu  in 
her  faith,  or  rather  in  Chrill,  which  her  faith  inllrumental- 
ly  drew  forth.  Ohferve  here,  i.  The  difeafed  perfon,  a 
woman  with  a  bloody-flux.  Let  women  here  take  notice 
of  the  miferies  which  the  fin  of  the  firft  woman  has  brought 
upon  all  women,  amongll  which  this  is  one,  that  it  has  made 
their  bodies  fubjecl  to  unnatural  iflues  and  fluxes  of  blood. 
1.  The  long  continuance  of  this  difeafe,  t'juelve years.  It 
pleafes  God  to  lay  long  and  tedious  affliclions  upon  lomeot 
them  a  very  long  time  under  boilily  weaknefs,  to  manifelt 
his  power  in  fupporting  them,  and  to  magnify  his  mercy  in 
delivering  them.  3.  This  poor  woman  was  found  in  theufc 
of  means  ;  flie  fought  tophyficians  for  help,  and  is  not  bla- 
med for  it,  though_/Z>^_//>f«/  all/lie  haa  upon  them.  The  ufe 
of  phyfic  is  not  to  be  negledled  by  us  in  times  of  litknefs, 
efpecially  in  dangerous  difeafes  of  tlie  body.     To   truftto 

meaps 


ClIAP.  V. 


St. 


MARK. 


»39 


means  is  to  neglccl  God,  and  to  ncglecl  the  means  is  to 
tempt  God.  The  healihof  our  bodies  ought  to  be  dear  and 
precious  to  us,  and  all  lawful  means  ought  to  be  ufed,  both 
to  prel'erve  it,  to  recover  it,  and  confirm  it.  4.  the  work- 
ings and  actings  of  this  poor  woman's  faith ;  her  difeafe  was 
unclean  by  the  ceremonial  law,  and  therefore  to  be  feparr.te 
from  fociety  ;  accordingly  flie  is  afliamed  to  appear  before 
Chrift,  but  comes  behind  him  to  touch  his  clothes,  being 
firmly  perfuaded  that  Chrift  had  a  power  communicated  by 
God  unto  him,  miraculoufly  to  cure  incurable  difeafes. 
And  fee  how  our  Saviour  encouraged  her  faith,  though  flie 
did  not  beheve  him  to  be  the  eternal  Son  of  God,  but  one 
to  whom  God  had  communicated  a  power  of  healing  bodily 
difeafes  ;  yet,  fays  Chrift,  This  thy  faith  hath  made  thee 
vibole.  Leant  hence,  That  faith  oft-times  meets  with  a 
better  welcome  from  Chrift,  than  it  did  or  could  exped. 
This  poor  woman  came  to  Chrift  trembling,  but  went  away 
triumphing.  15.  Chrift  would  liave  this  miracle  tlifcover^d  ; 
he  therefore  i.^ys,  JVho  iouched  nie  ?  and,  J perceir.e  that  vir- 
tue is  i;one  out  of  me.  Firft,  in  reference  to  himfelf,  to  ma- 
nifeft  his  divine  power,  that  by  the  touch  of  his  cloihes  he 
could  cure  fuch  incurable  difeafes.  Secondly,  In  relation 
to  the  woman,  that  flie  might  have  opportunity  to  give  God 
the  praife  and  glory  for  the  cure.  And,  thirdly,  with  re- 
fprtt  to  Jairus,  that  his  faith  might  be  ftrengthened  in  the 
belief  of  Chrift's  power  to  raife  liis  daughter.  Now  from 
ihitiewovAs,  yirtue  went  out  of  Chriji ,  and  he  healed  them, 
it  is  evident,  thai  the  virtue  which  did  thefe  miraculous 
cures,  refided  in  Chrift,  and  was  not  communicated  to  him  ; 
and  confequently  proves  him  to  he  God  ;  for  the  divine  vir- 
tue, by  which  the  prophets  and  apoftles  did  their  cures,  is 
afcribed  to  God  ;  as  ads  xix.  u.  Cod -Mnuoht  miracles  by 
the  hands  of  Paul-  But  the  miracles  done  by  Chrift,  are  af- 
cribed to  the  divine  virtue  dwelling  within  him.  Accor- 
dingly, here  he  fays,  I  perceive  virtue  is  gone  out  of  me. 

35  While  he  yet  fpake,  there  came  from  the  ruler 
of  the  fynogogue's  hcrufe  certain  which  faid,  Thy 
daughter  is  dead:  why  troubled  thou  the  Mailer  a- 
ny  farther  ?  36  As  foon  as  Jefus  heard  the  word 
that  was  fpoken,  he  faith  unto  the  ruler  of  the  fyna- 
gogiic,  Be  not  afraid,  only  believe.  37  And  he  fuf- 
fcred  no  man  to  follow  him,  lave  Peter,  and  James, 
and  John  the  brother  of  James.  38  And  he  cometh 
to  the  houfe  of  the  ruler  of  the  fynagogue,  and  feeth 
the  tumult,  and  them  that  wept  and  wailed  greatly. 
39  And  when  he  was  come  in,  he  Htith  unto  them, 
Why  make  ye  this  ado,  vid  we«p  ?  The  damfel  is 
not  dead,  but  flecpeth.  40  And  they  laughed  hiin 
to  fcorn.  But  when  he  had  put  them  all  out,  he 
taketh  the  father  and  the  mother  of  the  damfel,  and 
them  that  were  with  him,  and  entereth  in  where  the 
damfel  was  lying.  41  And  he  took  the  damfel  by 
the  hand,  and  faith  unto  hcr,Talitha,  cumi;  which  is, 
being  interpreted,  Damfel. (I  fay  unto  thee)arife.  42 
And  ftraightway  the  damfel  arofe,  and  walked:  for 
£hc  was  of  the  a^e  of  twelve  years.  And  they  were 
alloniflied  with  a  great  aftoniflimcnt,    43    And  he 


charged  thefti  flraitly  that  no  man  fliould  know  it; 
and  commanded  that  fomcthing  fhould  be  given  her 
to  eat. 

Cbferve  hert,  i.  The  doleful  news  brought  to  Jairus's 
ears,  Thy  daughter  is  dead.  The  Lord  doth  fometimes  fuf- 
fer  the  faith  of  his  faints  to  be  hard  put  to  it,  greatly  af- 
faulted  with  ditRculiics  and  trials.  2.  Our  Saviour's  fea- 
fonable  word  of  comfort.  Be  net  afraid,  only  hcftive.  Chrift 
is  ready  to  comfort  believers  in  the  hour  of  their  ftrongtft 
temptations  and  greateft  trials.  3.  Chrift's  application  of 
himfelf  to  the  railing  unto  life  Jairus's  dead  daughter.  In 
order  to  which,  ( i.)  He  goes  into  the  houfe  only  with  three 
of  his  difciples,  which  were  fufficicnt  to  witnefs  the  truth  of 
the  miracle.  Our  Saviour,  to  avoid  all  fliew  of  vain  glory, 
and  to  evidence  that  he  fought  not  ambitioufly  his  own 
honour  and  praife,  would  not  work  this  great  miracle  pub- 
licly before  all  the  pcojilc.  z.  He  rebukes  them  for  the 
fliew  they  make  of  immodentc  grief  and  forrow  for  the 
dead  d.imlel :  they  wept  and  waikJ  greatly  with  miiiftrels  ami 
mufical  inftruinents,  according  to  the  cuftom  of  the  hea- 
thens who  by  a  mournful  fort  of  nuilic,  did  ftir  up  the  paf- 
fions  of  grief  at  their  funerals.  To  mourn  immoderately 
for  the  dead,  is  an  heathenifli  pradice  and  cullom.  Itii 
hurtful  to  the  living,  and  oillionour.-.ble  to  the  de;id  ;  nor 
is  it  an  argument  of  more  love,  but  .in  evidence  cf  lei's 
•Trace.  3.  He  adds  a  re.'.fon  for  this  rebuke  and  reproof 
given  them  ;  The  damfel  is  not  dead  hut  flteptth.  I' obis  m',r. 
tua,  mihidormit ;  "She  is  dead  to  you,  but  aflcep  to  me  ;" 
not  fo  dead,  as  to  be  beyond  my  power  to  raife  her  to  life. 
Soulsdeparttd  are  under  the  conducT:  of  angels  to  their  fe- 
veral  regions  ofb!if>  or  mifery.  It  is  very  probable  that 
the  foul  of  this  d.smfel  was  under  the  guard  of  angels,  nrar 
her  dead  body,  wailing  the  pleafiire  of  God,  in  order  to  i.s 
difpofal,  either  to  reftore  it  again  to  the  body,  or  to  tranf- 
lue  it  to  its  etern.il  manfion.  nhferv;  Farther,  the  nature 
of  death  is  general,  and  that  ol  the  faints  in  particular,  de 
fcribed  ;  It  is  a  flcep.  Sleep  is  a  ftate  of  reft  ;  deep  is  a 
fiidden  furprifal";  in  fleep  there  is  au  infenlible  pafTage  cf 
our  time  ;  the  perfon  fleeping  ibal!  certainly  awake,  either 
in  this  world,  or  in  the  next,  it  will  be  our  wifd'jr.i  to 
prepare  for  the  bed  of  the  grave'  and  fo  10  live,  that  when 
we  lie  down  in  it,there  may  he  nothing  to  difturb  orrreft. 
Note,  The  words  which -our  Saviour  ufed  at  the  railiiiii;  o.^ 
the  damfel,  Talithacumi,  Syiiac  words,  to  fnew  the  truth  of 
the  miracle,  not  like  a  conjurer,  muttering  a  charm  in  un- 
known words  to  himfelf :  and  alfo  to  ihew  die  greatncl's  <-f 
the  miracle,  that  he  was  able  to  raife  her  by  a  word  fpcr.k- 
iiig.  Lartly,  The  charge  given  by  cur  Saviour  not  to  di- 
vulge this  miracle  ;  Jie  charged  them  flraitly  that  none  Jhoi.ld 
kno'Mlt.  That  is,  not  to  divulge  it  imprudently  to  luch  of 
the  fcribes  and  Pharifees  as  would  noc  be  convinced  by  It, 
but  only  cavil  at  it,  and  be  the  more  enraged  at  him,  and 
I'eck  his  death  before  his  time  was  come.  Alio  not  to  di- 
vulire  it  uni'eafonably,  and  all  at  cncc,  but  gradually,  and  by 
deg~rees;  for  it  was  the  will  of  God  that  the  divine  glory  of 
Chrift  fliould  nf.tbe  mr.n  feftedto  the  world  all  at  once,  and 
on  a  fndden,  but  by  Ittle  and  little,  during  his  ftate  of  hu- 
miliation ;  for  his  refurrec^ion  was  the  time  appointed  for 
The  fiillmanifeft  ition  of  his  Gcd-hcad,  Rora.  i.  4.  Deri. red 
to  he  the  Son  of  Cod  with  po-ver,  ty  th;  re/urre^ion  of  the 
deed.  -Sa 


tio 


St. 


MARK. 


Chap,  vi- 


CHAP.     VI. 

AND  he  went  out  from  thence,  and  came  into 
his  own  country  ;  and  his  difciples  follow  him. 
i  And  when  the  fabbath-day  was  come,  he  began 
to  teach  in  the  lyna^^ogue  :  and  many  hearing  him 
were  aftonifhed,  fayinj;,  From  whence  hath  this  min 
thcfe  things  ?  and  what  wifdom  is  this  which  is  given 
unto  him,  that  even  luch  mighty  works  are  wrought 
by  his  hands?  3  Is  not  this  the  carpenter,  the  ("on 
of  Mary,  the  brother  of  James  and  Jofes,  and  of 
Judah  and  Simon  ?  and  are  not  his  fillers  herewith 
us  ?  and  they  were  olFindcdat  him.  4  But  Jefus  faid 
unto  them,  A  prophet  i$  not  without  honour  but 
in  his  own  country,  and  among  his  own  kin,  and 
in  his  own  houfe,  5  And  he  could  there  do  no 
mighty  work,  fave  that  he  laid  his  hands  upon  a  few 
fickfolk,  and  healed  Ihfm.  6  And  he  marvelled  be- 
caufe  ol  their  unbelief.  And  he  went  round  about 
the  villages  teaching. 

Our  bleflcd    Saviour     having    in   the   former    chapter 
■wrought  two  famous  miracles,   in  curing  n  woman  of  her 
bloody  iffue,  and  railing  Jairns's   daughter  from  death,  we 
find  him  here  in  the  beginning  of  this   chapter,  pafTing //j/o 
his  own  country,  that  is,  the  city  Nazareth  in  Galilee,  cal- 
led  iiis  own  city  and  country,  bec.iufe  he  was  there  conceiv- 
ed,    there   brougbt   up;  there  Joteph  and  Mary,   and  his 
kindred  dwelt,  and  Chnft  with  them,  during  his  private  life, 
which  was  till  he  was  about  thirty  years   of  age.     Now  our 
Saviour  being  come    into  his  own  country  ;    Obftrvc,     1. 
What    his    employment    v.-as,  he   preached   in   their  fyna- 
gogues,  and  held   communion  with  the  Jewiih  church,  al- 
though fhe  had  many  corruptions  in  her.     Teaching  us',  by 
his  example,   not  to  dcfert   and   forl'ake  the    communion  of 
fudi  a-  church,  in   which   there  is  found  neither  heretical 
dodrine  nor  idolatrous    worfhip,  although  many  things  be 
found  in'  her  culpable  and    blauie  -worthy.     The  Jewifli 
church  was  certainly  fuch,  and  yet  our  Saviour  maintained 
not   occafional    only,  but    conftant   communion  with  her. 
Ohferve,  7..   The    inllicnre  and    elfea  which  our  Saviour's 
preaching  had  upon    his  own  countrymen,   the   people  of 
Nazaredv;  it  did  work  admiration  in  them,  but  not  faith  ; 
Ihey   'Mere  aftinijhed,   but  did  not  believe.     Men  may    be 
mightily  moved  and  affected  by  the  word,  and  yet  may  ne- 
ver be  converted  by  it ;  the  men    of  Nazareth  wondered, 
and  yet  were   oifended  ;   they  did  not  believe  in  him,  but 
were  offended  at  him.     3.    The   ground  and  caufe  of  this 
their  offence,  and    that  was  the   me.nnnefs  of  his  extraa^on, 
and  the  poverty  of  his  condition,  Is  not  this  the  carpenter  !> 
From  whence  the  ancient   fathers,  particularly  Juftin  Mar- 
tyr,  concluded,    that    our   Saviour    did  work  at  his  father 
Jofcph's  trade,   during  his     father's   life,  and  thence  was 
called  the  carpenter's  /on  ;  and  when    foCeph  his  father  was 
dead  (which  was  before  Chrifl  was  thipty  years  old,   when 
he  entered  upon  hi?   public   office)   he  w  as  then  called  the 
tarpenter.     The  ancients   lay,  he  fpent  his  time  in  m  .kln-r 
ploughs  and  yokes,  and  tnat  thence  i:  was  he  drew  fo  mny 


fimilitudes  in   preaching  from    the  yoke  and   the  j)lough. 
This  we  arc  lure  of,  that  Our  Lord  lived  not  thirty  years, 
before  his  manifeltation,  idly  and  unprofitably.     It  is  mod 
probable  tha:  he  t\>Ilowed  his  father's   calling,  an<l  wrought 
under  him,  it  being  laid,  that  hewasfuhjefl  to  him,  Luke  ii, 
15.   as  a  child  to  a   parent,  .and  a?  a  fervant  to  his  mailer. 
As  to  this     that  it  feems  not  orily  true,  but  requifite,  that 
Chrifl  Ihould  be  of  fome  trade   becaufc  by  the  Jewiih  can- 
oni,  all    fathers  were  bound    to  teach    their  children  forae 
trade  ;  yea,  fiys  the  learned  JVhltby,  their  moll  celebrated 
Rabbins  thought  it  a  great  reproach  not  to  be  of  fome  trade; 
doubtlefs  ()'".r  Lord,  during  his  private  life,  did  give  no  ex- 
ample of  idlenefs.     Indeed,  after  he  entered  upon  his  pro- 
phetic office,  he  no  longer  followed  Joleph's  calling,  but  ap- 
plied himfelf  wholly  to  the  work  of  the  miniftry  ;   he  made 
no    more  ploughs,  but   one  to  break  up  hard  hearts  ;  no 
more  yokes,  but  one  for  the   devil's  neck.     However,  in 
regard  to  eur  Saviour's  low  extracTion,    and  mean  educa- 
tion, his  countrymen   -were  o£ ended  at  him.     Leutn    hence, 
That  the  poverty   and  meannei's  of  Chrill's  condition,  was 
that  which  multitudes  Humbled    at,  and  which  kept  many, 
yea  niofl,  from  believing  on  him  .-   none  but  a  fpiritual  eye 
can  difcern  beauty  in  an  humbled  andabafed  Saviour. —  2. 
That  it  is  the  property    and    practice  of  prophane  men,    to 
take   occalion,   from  the  ontv.ard   quality  and   condition  of 
God's  miniilers,  both  todefpife  their  perfoos,  and  to  rejeft 
their  dodrine.   4.   The  realon  afligned  by  our  Saviour  why 
the  men  of  Nazareth   defpiled  him  and  let  him  at  nought : 
becaufe  he  was  their  countryman  and  acquaintance;   their 
familiarity    bred  contempt.     Teaching    us,   That  very  of- 
ten the  faithful  minillers  of  God  are   moil  contemned  and 
didionoured  where  they  arc  moll  familiarly  known :  fome- 
times  the  remembranci  of  their  mean  original  and  extrac- 
tion,  fometimes    the  poverty    of  their   parents   condition, 
fometimes  the  indecencies  of  their  childhood,  fometimes  the 
follies  of  their  youth,  are  Yipped  up  ;  all  which  are  occali- 
ons  of  contempt,  and  give  ground  for  this  proverbial  faying, 
That  a  prophet  is  not  -without  huniur  favc  in  his  o'-un  country  ; 
which,    like  other    proverbial    fpeeches,  holds    true  in   the 
general,  and  for  the  mollpirt  it  ii  !o;   b'Jt  i:  is  not  univcr- 
I'ally  true  in  all  perlbns  and  cafes.     However,  this  good  ufe 
may  be  made    of  our    Saviour's  obfervation,  To   teach  his 
minillers  to    be    wife  in  convcrfing   with  their  people,  not 
to  make  themfclvcs  cheap  and  common  in  every  company, 
not  too  familiar  with  all  forts  of  perfoiis,  not  to  belight  or 
vain  in  any  company  ;  for  this  will  certainly  breed  contempt 
b  )th  of  their  penb.is  and  miniftry.  Our  duty  is,  by  ftriclntfs 
aiidgrivity  ofdepjr.ment,  to  maintain  our  elleem  iiuhecon- 
fciencesof  ourptopie,  andtotcmpe-r  gravity  with  cordeken 
ding  affability.      'Ihat  miniller  which  proflitute^  his  author 
ity,  frultrates  the  end  of  his  iiiiniHry,   and  is  the  occ  tlion  of 
his  own  contempt.  5.  How  this  people's  contempt  of  Chrift's 
pcrfon,  and  unbelief  of  his  doftrine,  did  hinder  Chii.l  from 
wo;ki-.g  miracles  .imong  ihein:  He  could  do  nt  mighty -joorks 
th-re :  not    bccaule  lie  was  unable,  but  becaufe  they  were 
unwilling  ;   not  as  if  their  infidelity  abated  his  divine  power, 
but  they  v/ere  unprepared  to  recieve  any  benefit  by  him  ; 
his  miracles   wo  ild  have    been  call  away    upon  fuch  incon- 
vmcible  pcrfons  :   who  will  fow  upon   barren  fands,  or  wa- 
ter dead  plants  >  I'  was  at:  .i:i  of  juflice  in  Chriil  to  deprive 

the 


I 


Chap.   vi.  St. 

* 
the  Pharifces  of  thofc  advantsgf  s  which  they  had  fo  long 
refifted.  Chrift  had  a  natural  ability  to  do  mighty  works 
there,  but  no  moral  ability  :  he  could  not  do  it  honourably, 
their  unbelief  was  a  moral  hindrance  ;  fo  then  this  inability 
proceeded  from  no  deficiency  in  Chrill's  power,  but  from  a 
dcfeifl  in  rhe'T  faith  :  he  could  not,  bccaufe  he  would  not : 
and_he  woiiKl  not,  becaufe  it  was  not  fit  for  him  fo  to  do. 
Although  Chrift  be  omnipotent,  and  has  all  power  in  his 
liands,  yet  unbelief  binds  his  hands,  and  hinders  him  in  the 
execution  of  that  power:  unbelief  is  fuch  a  (in,  as  keeps 
men  from  being  partakers  of  the  benefits  of  Chrift.  6.  How 
the  incredulity  and  unbelief  of  this  people  was  fo  great, 
that  Chrift  wondered  at  it :  He  mjrvelled  becattfe  o]  thtir  un- 
btlief:  riot  becaufe  he  was  ignorant  of  the  caufe  of  it,  but 
becaufe  he  had  ufed  fuch  marvellous  means  for  the  curing 
them  of  their  unbelief.  Learn  hence,  1  hat  unbelief  is  a 
great  fin  at  all  times  ;  but  when  marvels  ar»  ■wrought  for 
the  cure  and  healing  of  it,  and  it  remains  uncured,  it  is  a 
marvellous  fin,  and  jiiftly  caufes  admiration  and  wonder  in 
Chrift  himfelf  :  He  marvelled,  Sec. 

7  f  And  he  calleth  unto  him  the  twelve,  and 
began  to  fend  them  forth  by  two  and  two ;  and  gave 
them  power  aver  unclean  fpirits;  8  And  command- 
ed them  (hat  they  fliouid  take  nothing  for  M«V  jour- 
ney, fave  a  ftaff  only;  no  fcrip,  no  bread  no  money 
in  their  purfe  :  9  But  he  fhod  with  fandals,  and  not 
put  on  two  coats.  loAnd  he  faid  unto  them, In  what 
place  foever  ye  enter  into  an  houfe,  there  abide  till 
ye  depart  from  that  place.  1 1  And  whofoever  fhall 
not  receive  you,  nor  hear  you,  when  ye  depart  thence, 
fhake  ofF  the  dull  under  your  feet  for  a  teflimony  a- 
gainft  them.  Verily  I  fay  unto  you,  It  fhall  be 
more  tolerable  for  Sodom  and  Gomorrah,  in  the  day 
of  judgment  than  for  that  city.  12  And  they  went 
out,  and  preached  that  men  (hould  repent.  13  And 
they  call  out  many  devils,  and  anointed  with  oil, 
many  that  v.-cre  fick,  and  healed  them. 

We  heard  before,  cii.ip.  iii.  of  our  Saviour's  folemn  call- 
ing his  apoftles  to  their  work  and  office  :  now  he  fends  them 
forth  to  execu'e  their  office.  Where  chfeivf,  i  The  per- 
fon  that  fends  them  forth,  Chrift.  Leurn  thence,  That 
none  ouglit  to  take  up  the  otfice  of  preaching,  or  any  o- 
ihcr  minifterial  fuiu^ion  in  the  church,  till  thereunto  law- 
fully cnlled  by  Chrift  hiinftlt,  and  received  the  doctrine 
which  they  taught  immcili.ittly  from  Chrift's  own  mouth  : 
his  miniftersnow  are  called  mediately  ;  they  receive  their 
authority  from  Chrift  by  the  hands  of  the  governors  of  his 
church.  2.  The  manner  of  ihcir  fending  ;  by  tv/o  and 
two  in  a  company  :  Partly  to  n-.uke  their  meffage  of  the 
more  authority  ;  partly  to  tcftify  their  mutual  confent  in 
the  doftrine  which  they  taught ;  and  partly  to  comfort  :ind 
encour.nge,  tt)lKlp  and  ftrengtlien,  toaflift  and  iiippon  each 
other  :  n  imitation  of  this  example,  the  Jefu'^ts  fend  forth 
their  emifiai  ies  by  pairs.  Learn  hence.  That  the  miniftcrs 
of  tlie  word  do  ftand  in  great  need  of  mutual  help  and  com- 
fort, of  the  united  affiftance  and  encour;igcmenc  of 
each  other,  in  the  we-ghty  duties  of  their  call  ng 
and  funiftion  :  Like  labourers  in  the  harveft  field,  they 
ftiouldhelp  one  another,  the  ftrong  endeavouring  to  Uren;^:li 


M     A     R     K. 


141 


en  the  h^nds  of  the  weak  :   B  Jt  Lord,  wh.it  tears  are  fa/fi  • 
cient  to  bewail  the  want  of  love  and  unity,  yea,  the  preva- 
lency  of  that  fear  and  malignity  which  is  found  too  often  a- 
mongfl  the  ininifters  of  the  gofpel !   So  that  iiiltead  of  going 
two  by  two,  happy   is  he  that  is  alcme    in  a  plate.       Well 
might  Me!an(fthon  blefs  God,  when  he  lay  a  dying,  that  he 
was  going  to  the  place  where  he  (liould  be   freed  from  the 
imphcable  hatred  of  divines  :     This  is,  ami  ought  to  be  for 
a    lamentation.     3.   The  power  given  by  Chrift  to    work 
m'racles  for  confirming  the  doctrine  of  the  gofpel  which  his 
apoftles  preached  :    He  gave  them  power  over  unclean  fpi. 
rits,  and  they  caft   out  devils,  and  anointed  with  oil   theui 
that  were  fick,  and  healed  them.     This  power  to  work  mi- 
racles was  neceflary  for  the  apoftles:    partly  to  procure  re- 
verence to  their  perfons,   being  poor  and  unlearned  men  ; 
hut  principallv  to  gain  creilitand  authority  to  ihcirdoclrine: 
For  the  doctrine  of  faith  in  the  Mclliah,    as  now  come,  and 
exhibitecl  in  the  tieili,    being  a  ftrange  and  new  doctrine   to 
the  few?,  the  truth  and  certainty  ot  it  was  to  be  extraordi- 
narily ratififd  i)y  Chrift  and    his  apoftles  miracles,    fome  of 
wli'ch  were  c.irting  out  of  de\ ijls,  and  by  anointing  with  oil, 
to  heal  and  recover  fick  perfons.      This  gift  of  healing  re- 
mnined  U  nistime  in  the  church,  as  appeared  by  St.  James 
V.    14.     Isanyjiik?     /Jtiointhim 'ojith  r.il  in  the  v.aTie  cf  the 
Lord.      Where  rihfer-ce,   That  the  apulile;  did  no-t  i.fe  oil  .'-.s 
the  iiiftrumeiit  and  means  of  healFng  (for  then  tliccnre  had 
not  been  ni'raiulous)  but  only  as  a  iymbol  of  the  cure,  or  as 
an    outw  nrd    (ign    and  tcftimony   of  miraculous  healing  : 
Which  outward  (ign  was  for  the  ftrengthening  of  the  faith 
of  fuch  as  were  healed  :     afTuring  them,  thnt  as  certainly-as 
their  bodies  were  anointed,  fo  certainly  (hould  their   healtli 
and  ftrength  be   reftored.      The  Papilts  upon  this  ground 
their  facr.iinrnt  of  fxirif?w  .vrc7/9«  ;    but  very  vainly  :  For- 
the  apoftles  anointed  thofe  that  were  lick,  as  a  (ign  for  their 
recovery;   but  the  papifts  anoint  thofe  that  have  the   pangs 
of  death  upon  them  that  their  fins  may  be  blotted  out,  and 
the  ("nares  of   the  devil  avoided.     4.   The  charge  given  bv 
Chrift  to  his  apoftles  at  the  time  of  their  fending  out.   This 
is  threefold.       Firft,  Touching  their  preparation  for  their 
journey,  he  bids  them  not  take  much  care,  nor  fpend  much 
time  in  furnidiing  themfelves  vvith  victuals,  money,  ."ppar- 
els,  weapons  of  defence,  and  the  like  ;  only  taking  a  walk- 
ing ftart"  in    their  hands,    becattfe    they    were    to   fini/h 
their  jnnrnev  fpecddy,  and  to  return  again  to  Chrift.   This 
command  of  our    Saviour  to  his  apoftles,    not  to  incumber 
themfelves  when  going  forth  to  preach  the  gofpel,    teaches 
his  minifters  their  duty,  to  free  themfelves  asnirch  as  pofli- 
bly  they  can  from  worldly  incumbrsnces  which  may  h'lider 
thera  in  the  performince  of  their  o.lici  and  functioii.i. Tia). 
ii.  4.    No  man    th/ 1  vj:irrttb  entangleth  himfelf  vjith  the  alfairs 
ifthislife.       Secondly,    Touching  their    lodging    in    their 
journey.     Oar  Saviour  advifes  them  not  to  ch.inge  it,  dur- 
ing their  ftay  in  one  pl.nce  ;    but  into  'Mha'.J'n-i'er  h'jufe  they 
fir/}  entered,  thcyjliould  there  onlimie  till  ih.y  departed  out  of 
that  place  ;    that  fo  they  might  avoifl  all  ihew  of  lightnefs 
and  inconftancy,   and    teftify    ;dl    gravity    and   ftability   in 
their  behaviour,  this  being  a  fpecial  mean  to  win  autliority 
to  their  perfons  and    niiniftry.     Thirdly,   Chrift   gives    a 
charge  to  his  apoftles  touching  their  carriage  towards    fr.ch 
as  flumld  rcfife  to  .nveentertaiu'nent  totheni  and  thc:rd''c- 
trine.    T"uey  were  to  denoun'.e  tlieju  1^  nentsof  GoJ  agiin^t 


J^a 


St. 


MARK. 


Ch< 


VI- 


fiich  f ontcjiirers,   I'j  Pjak'iug  nffi'rc  ciuft  >>[ thtir  feet  fcr  a  tcf- 
ti'nony  agu'oijt  them.      Thence  karr..  That  the  contempt  of 
Cod's  n^inifters.anil  efpeciallyof  their  niiniflry  anddotlrine, 
i?  an  odious  and  txecrable  fin,  dctefted  by  God,  and  which 
might  to  he  abhorred  by  man  ;    Shake  -jlf  the  dujl  of  y.ur 
fett.     Tliis  action  was  emblematical, rij;nifying  that  ahuigli- 
ty  God  would  (hake  them  off  as  the  vileil  of  dull.     Lcjrn,  2. 
That  wherever  die  word  is  preached,  it  is  for  a  teitimony; 
either  a  tellimoiiy  foror  againft  a  people.     For  if  the  duft 
of  a  ininifter's  feet  bear  wimefs  againit  the  defpifers  of  the 
pofpel.   their   fermons  much  more.       Chferve  laflly.  The 
cireadliil    judgment  denounced    bv  our  .Saviour  againft  the 
contemners  of  the  apoilies  doctrine  ;   I'erily  It /hall  he  n-.'ire 
l-'cri-.h'.e  J'lr  Scd'.ni  and  Gim-^rrah  In  the  day  of  jutlgment  than 
fir  ihtit  riiy.      Where  not',   i.   That  there  lliall  be  a  day  of 
jnc'gmeiu.     2.   That  in   the  day  of  judgment  fonie  (inners 
Ihall  fnrc  wiirle    than  otiiers.      3.    Vhatofall  finners  the 
condition    tif  fuch   will   be    faddeft  at   the    day    of  judg- 
ment, who  havingjived  under  the  gofpel,  havedied  afierall 
in  impeniter.cy  and  infidefuy; /Vr'/v  Ifuy  unit  yai,  itfiallbe 
more  tiU-riihU  fr  ScH'jm,  anJCom:rraJ:  inthe day  'jf  judgment 
than  /or  that  city. 

14  And  king  ITcrod  heard  o//i/m;  for  his  name 
ivas  Ipread  abroad  ;  he  faid,  That  John  the  Baptifl 
vas  rifen  from  the  dead,  and  therefore  mighty  works 


do  fliew  forth  thcmfehcs  in  him. 


15  Others  faid, 


That  it  i(  Elias.  And  others  faid,  That  it  is  a  prophet, 
or    as  one  of   the  prophets.       16  But  when  Herod 
heard  tliereof.  he  faid,  It  is  John  whom   I  beheaded  : 
he  i»i  rifcn  from  the  dead.       17     For  Herod  himfelf 
had  lent  forth  and  laid  hold  upon  John,  and  bound 
him  in  prison,  for  Herodias' fake  his  brother  Philip's 
wife  :     for  he  had   married  her,      1 8   For  John  had 
faid  unto  Herod,  It  is  not  lawful  for  thee  to  have  thy 
brother's  wife.      19  Therefore  Herodias  had  a  quar- 
rel agama  him,  and  would  have  killed  him  ;  but  flie 
eould  not.       20   For   Herod  feared  John,  knowing 
that  he  was  a  jufl  man  and  an  holy,    and  obferved 
him;  and  when  he  heard  him,  he  did  many  things, 
and  heard  him  gladly.      21   And  when  a  convenient 
day  wjs  come  that  Herod  on  his  birth-day  made  a 
fuppcr  to  hi$  lords,   high  captains,    and  chief  cflatcs 
of  Galilee:    22   And  the  daughter  of  the  faid  Hero- 
dias came  in,   and  danced,  and  pleafed  Herod,  and 
thcin  that  fat  with  him.   the  king  faid  unto  the  dam- 
fel,  Afk  ofme  whatfoevcr  thou  wilt,  and  I  will  give 
li  thee.      23  And   he  fware  unto  her,  Whatfoever 
thou    fhall  aik   ofme,  I  will   give  li  thee,  unto   the 
half  of  my  kingdom.      24  And  Hie  \Tent  forth  and 
faid  unto  hcrmother.  What  fliall  I  afk  ?   and  Ihefaid 
The   head  of  John  the  liaptiit.      3.-,  And  flie  came 
in  araightway  with  haUe  unto  the 'king,  and  afked, 
faying,    I  will  ihat  thou   give   me.  by  and   by  in  a 
charger  the  head  of  John  theBaptin.'    26  And  the 
king  was  exceedingly  forry ;    rrf  for  his  :^ih\  fake. 


and  for  their  fakes  which  fat  with  him,  he  wouldnot 
rejefther.  27  And  immediately  the  king  fent  an 
executioner,  and  commanded  his  head  to  be  brought. 
And  he  went  and  beheaded  him  in  the  prifon,  28 
And  brought  his  head  in  a  charger,  and  gave  it  to  . 
the  damfel  :  and  the  damfel  gave  it  to  her  mother-. 
29  And  when  his  difciples  heard  of  it,  they  came  and 
took  up  his  corpfe,  and  laid  it  in  a  tomb. 

The  hiftory  of  John  the  Baptilt's  death  is  here  recorded 
by  this  Evangelift,  as  St.   Matthew  had  done  before,  chap.    ■ 
xiv.  I,  2.  Here  we  have  thel'e  particulars  farther  ibjervable 
I.    The    chara^er  and  defcription  of  a  zealous  and  faithful 
miniller.     He  is  one  that  deals  plainly,  and  dares  tell  the 
greatefl-perfons  of  their  faults.       Herod,  though  a  king,  is 
reproved  by  the  Baptift  for  hisinceft,  in  taking  his  brother's 
wife.     The  crown  and  fceptrc  of  Herod  could  not  daunt  ti;e 
faithful  mefTenger   of  God.       There  ought  to  meet  in   t' 
minilters  of  God  both  courage  and  impartiality.      Coura 
in  fearing  no  faces  ;     impartiality,    in  fparing  no  iins. 
Who  it  was  that  condemned  the  Baptift  to  be  beheaded, 
was  Herod  the  king,  'j/hom  he  had  reproved.      How  fad  is  it 
when -kings,  who  ihould  be  nurfing  fathers  to  the  church, 
do  prove  the  bloody  butchers  ol  the  prophets  of  God.    The 
fevereft  perfecutions  which  the  prophets  of  God  have  fall-  " 
en  under,  are  ufually  occafioncd  by  their  telling  great  men 
of  their  crimes.       Men  in  power  are  impatient  of  reproof, 
and  imagine   that  their  authority   gives  them    a  licenfe  to 
tranfgrels.     3.  The  time  of  the  Baptilt'sdeath  ;  itwasu;i- 
on  He.'-od's  birth-day.     It  was  an  ancient  cullom  among  the 
eaftern  kings,  to  celebrate  their  birth  days ;  Pharaoh  did  fo, 
Gen.  xl.   and  Herod  here,  but  both  with  blood;    yet  thefe 
perfonal  Iins  do  not  make  the  practice  unlawful,  when  wefo- 
lemnize  our  binb-days  with  thankfulnefs  to  our  Creator 
andPrefervcr,   and  recommend  ourfelves  by  prayer    to  liis 
gracious  providence  and  proteftjon  for  the  remainder  of  our 
days;  thisisanaftofpiety  andreligioii.     But  Herod's  birth- 
day was  kept  with  revelling,  with  feafting,  with   mufic  and 
dancing  :  All  which  were  made  finful  to  him  by  the  circum- ' 
Itances  which  did  atten3  it.      Great  men's  feafts  and  frolics 
are  too  often  the  feafon  and  occalion  of  mudi  fin.     4.   The 
inftigators  and  promoters  of  the  holy  Baptift't  death  ;  Hen- 
dias  and  her  daughter.      Lord  I  how  deadly  is  the  malice  of 
fouls  debauched  with  lufts !   Imprifonment  would  not  fatisfy 
them,  they  niufl  have  his  blood.     Refol  ute  iinners  who  are 
mad  upon  their  Iiifts,  run  furioufly  upon  their  oppofers,  r. 
relolvc    to  bear  down    all  oppofiton  they  meet   with  in  '.;... 
gratification  of  their  unlawful  defires.    <;.   With  what  great* 
reluctance  Herod  confented  to  this  villiany  ;    The  king  waf 
exceeding  forry.     Wicked  men  oft  tin>es  fin  with  a  troubled 
and  difturbed  confcience  ;    there  is  a  mighty  flruggle  be- 
twixt their   reafim  and  their  liifti ;  but  at  Lit   ihey  maftcr 
their   confcicnces,   and   chiife  rather  to  gratify  their  lufls, 
than  to  obey  their  reafon.      So  did  Herod  here  ;    for  not- 
witiiflanding  his  forrow,  he  commands  the  aft ;  he  fent  and 
beheaded  John  in  the  prifon.     6.  The  motives  and  induce- 
ments whiih  prevailed  with  Herod  to  behead  this  holy  man. 
(  I .)   The  confcience  of  his  oath  ;  jXcztrthel'ff,  for  his  or.tl.^'s 
fake.      See  his  hypocrify;  he  made  fcrtiple  of  a  raft  oath,  \ 
who  made   no  fcrnple  of  real  nmrder.      See  here  not  onljr  J 
the  folly,   but  grcit  impiety  of  rsfli  vows  ;  cfpccially  in  ig-  ' 

no  . 


C«.\p.  VI. 


S: 


MARK, 


»13 


„..»-.•,[   rrrrvri*,   V-'  '    m'l'vrt  r' ■'•--;!  !■•••  t'l  '"i  .• 

^v'lu■l•e:lF,  it  15  their  i. ...  ,  ...  .1  toreprntof  tlieiii,  unci  liieu 
to  break  them  as  faft  as  iheycan  St.  Ciiryfoiloni  fays, 
HcrocJ  mi^lit  Iiuve  fjiared  tlie  Baptift's  head,  atid  yet  luive 
kept  his  oath  to  Her^tlins  ;  for  lie  fwors  to  give  her  only 
half  o!  his  ki.igdom,  ;iu'!  his  !ient!  was  worth  mors  than  his 
whole  krni^don).  (2.)  RefpcCl  to  his  reputation,  not  only 
for  his  oath's  fiUe,  b\it/?r  them  tbnt/ht  with  h-.m.  They 
lieard  him  promile,  ami  «il!  be  witncft  ngainft  him  if  he 
do  not  perform.  Iiiilfting  upon  punftilliosof  honour,  has 
h-iz.irdtd  the  lofs  of  inillions  of  fouFs.  (3.)  His  great  un- 
willingnefs  to  difcontent  Herodias  and  her  daughter.  O 
vnin  and  foolifli  hypocrite,  who  I'rcaded  ilic  difpleafiiig  i;f  a 
wanton  niiilrefs,  mire  tlian  the  (Wfeiiding  of  God  and  confti- 
ence!'  7.-  1  hele  bloodv  wonRti  do  not  only  require  the 
Baptift  to  be  beheaded,  bnt  th.tt  his  heiidbe  brought  in  a  char. 
ger  to  them.  What  a  difli  was  here  to  be  fcrved  at  a  prin- 
ces table  on  his  birch  dav  !  a  dead  man's  head  fwimming  in 
blood.  Ho.v  prcdigiotidy  infatiible  is  cruelty  and  revenge! 
Herodias  did  ndt  think  herfclf  fr.fe  till  John  was  dead  ;  fhe 
would,  not  tliii'k  him  dead  till  his  head  was  off,  and  would 
not  believe  his  head  oft"  till  fhe  had  it  in  her  hand.  Re- 
venge never  think.?  it  had  made  lure  enough.  O!  how 
cruel  is  a  wicked  heart,  that  could  take  pleafurc  iiu.  fptdlacle 
of  fo  much  horror  !  Methinks  I  fee  how  that  holy  head  was 
tolled  upon  Herod's  table  by  impure  and  filthy  hands.  That 
true  and  faithful  tongue,  thofe  facred  lip?,  thofe  chsfle  eyes, 
thole  mortified  cheeks,  are  now  infukingly  handled  by  a 
licentious  harlot,  and  mide  a  fcorn  to  Herod's  drunken 
guefts.  8.  That  neither  the  holincfs  of  the  prophets,  nor 
the  beft  of  men,  are  more  fecure  from  violence  than  from 
natural  death.  The  holy  Baptift  who  wasfanftified  in  the 
womb,  conceived  and  born  with  fo  much  miracle,  lived  with 
fo  much  reverence  and  obfervation,  is  now  at  midnight  ob- 
Icurely  murdered  in  a  clofe  prifon.  9.  That  it  is  as  true  a 
martyrdom  to  fuffrr  for  duty  as  for  faith.  He  dies  as  truly 
a  martyr  that  dies  fordoing  his  duty,  as  he  that  dies  for  pro 
fefling  his  faith,  and  bearing  v.-itnefs  to  thetruth.  10. How 
i^T  men  may  go  in  religion,  and  yet  be  far  enough  from  fa- 
ving  grace;  they  may  reverence  God's  rainifters,  believe 
them  tn  be  holy  and  jiift  men,  hear  them  with  delight  and 
pleafure,  proted  and  defend  them  from  their  oppofers  ; 
they  may  reform  and  do  many  things  ;  ^v\A  yet  be  far  froin 
the  kingdom  9}  God.  Herod  did  all  this  ;  he  knew  John  to 
be  a  holy  and  joft  man,  reverenced  and  refpefted  him, 
guarded  and  kept  him  fafe  from  Herodias'  malice.  For 
though  he  was  imprifoned  before,  yet  Herod  fulFered  none 
to  hurt  him,  but  heard  him  often  with  pleafure  and  delight. 
Wicked  an-1  unregenerate  men  may  be  lb  afFecied  with  the 
word  of  God,  as  to  become  proteftorsaad  defenders  of  thole 
that  dilpenfe  it,  and  yet  may  be,  after  all,  remain  under 
the  power  ofhypocrify.  Nay,  from  Herod's  example  we 
jn.iy  hofn,  That  a  wicked  man  may  take  foine  pleafure  and 
delight  in  bearing  :he  word  preached  ;  either  the  generali- 
ty of  the  truths  alterted,  or  the  novelty  of  the  notions  deliv- 
ered, or  the  wit  and  fancy,  the  graceful  elocution  and  de- 
livery of  the  preacher,  may  create  a  prefent  delight  ;  but 
it  is  neither  a  fpiritual  delight,  nor  an  abiding  delight.  And 
vjhen  his  difciples  heard  of  it,  they  came  and  took  up  his  corpfe, 
and  laid  it  in  a  tomb.  When  his  difciples  heard  of  it,  that 
is,  the  diliciples  of  John  hearing  that  their  holy  mafter  wjs 


lic-cciuly  iuti-'ifiid  if.  I  c\ii  ri  liumx",  That  tnc  faitiiiid  lor- 
vants  of  God  arc  not  alhained  of  the  fulFerings  of  the  faints, 
but  will  teftify  their  refpcccs  unto  them,  both  living,  dying, 
and  dead.  The  difciijles  of  John  gave  their  in;. fter  an  hon- 
ourable andrffpedfiil  burial,  fearing  ntahtr  ikrod'spuw*- 
"r,  nor  Herodias'  malice. 

30  1  And  the  apofllcs  gathered  thcnifclvcs  togc- 
tlicr  unto  Jefiis,  and  told  them  all  tlun^s,  both  what, 
thrv  had  done,  and  what  they  h  .d  tau'^hc.  3 1  And 
he  fiiid  unto  thctn.  Come  ye  yourrt'lvcs  apart  into  a 
dcfcrt  place,  and  reft,  a-while  :  forthcrc  were  manv 
cominiT  and  going,  and  they  had  no  leiCure  lo  much 
as  to  cat.  32  Andthey.  departed  into  a  dclert  plac;; 
by  (hip  privately.  30  And  the  people  faw  them 
departini^,  and  many  knew  him,  and  ran  afoot  thither 
out  of  all  cities,  and  outwent  them,  and  came  together 
unto  him.  34  And  Jefus,  when  he  came  out,  fau' 
much  people,  and  was  moved  with  tompaffion  tow- 
ard them,  bocauic  they  were  as  Qieep  not  having  a 
fliepherd  :   aud  he  began  to  teach  them  many  thing.s. 

&bfer~L'e  here.  I.  How  the  report  of  John's  death  being 
brought  toChr:ft,he  prefently  withdraws,  and  his  difciples 
with  him,  from  that  plice  into  the  defert.  Chriii  will  ijos 
long  continue  his  prefence  in  thofe  places  where  an)'  of  tiis 
fervanis  are  fain,  sr.d  otitis  are  in  danger. — How  cur 
Saviour,  upon  the  fnorteft  notice  of  John's  death,  flies  into 
the  defert  for  his  own  prefervation  ;  Bis  I::ur  v.'as  n'A  ytt 
csme,  and  theiefcre  he  keeps  out  of  Herod's  way.  It  is  lio 
cowartlice  to  fly  from  the  rsge  of  perfecuiors.  Chrift  him- 
fclf  both  pr.iftifed  it,  and  directed  his  difciples  to  it,  faying. 
When  they  persecute  you  in  one  city,  fly  to  another.  We 
muft  not  expofe  our  lives  ic  hazard,  but  when  the  laying 
down  our  lives  will  do  God  and  religion  more  fervice  than 
we  caadoby  living.  3.  With  what  condolency  and  fym- 
pathizing  pity  our  blefied  Saviour  exercized  acl:sofincrcv 
and  compaflion,  when  the  objefts  of  compafTion  were  be- 
fore him.  Jr/us/eting  the  multitude,  'jjaf  moved -jjith  CjW- 
pajfion  iivjards  them.  Chrifl,  when  here  on  earth,  did 
bear  a  tender  and  compaflionate  heart  towards  poor  crea- 
tures in  diftrefs  andmifery  ;  and  to  our  comfort  he  retains 
the  fame  coBipalfionate  nature  and  difpolition  new  in  heaven 
which  he  had  here  on  earth.  4.  1  he  ground  or  cnufe  of 
tliisconipaflion  in  our  Saviour,  becaufe  they  were  at/teip 
having  no Jliepberd.  Learn  thence.  That  the  cafe  of  fuch  a 
people  is  very  fad,  and  their  condition  to  be  much  lament, 
ed  and  pitied,  who  are  deltitute  of  able,  faithful,  and  con. 
fciencious  paflors  and  teachers,  to  feed  them  with  the  fpir- 
itual  food  of  the  word  and  facraments.  Where  proviflon 
fails,  the  people  periih.  But  w.as  the  Jewilh  chunh  no\v 
without  paftors,  as  Oieep  without  a  fliepherd  ?  Had  they 
not  the  Pharifees'  the  fcribes  and  doctors  10  teach  and  in. 
ftrutl  them?  Yes,  no  doubt;  but  they  were  no  pallors  in 
Chrift's  account,  becaufe  unfaithful  pallors.  Thence  Irarn, 
That  idle,  negligent,  and  unfaithful  pallors,  are  no  paftors 
in  the  flght  of  God,  and  in  the  account  of  Chrift.  J<fus  bad 
compajjiin  on  thf  multitude,  becaujt,  ice. 

35  And  when  the  d^y  was  now  far  fpent,  his  dif- 

dil- 


144 


St. 


MARK. 


Chap.  vi. 


ciples  came  unto  him,  and  faid,  This  is  a  defert 
place,  and  now  the-  time  is  farpalFed:  36  Send 
t'lem  away,  that  they  m.iy  go  into  the  country  round 
about,  and  into  (he  viHages,  and  buy  themlclvcs 
bread  :  for  they  have  nolhin;^  to  eat.  37  IIj  an- 
fwercd  and  faid  unto  them,  Giveyc  them  to  eat.  And 
they  fay  unto  him,  Shall  we  go  and  buv  two  hun- 
dred peimy  worth  ofbrcid,  and  give  them  to  eat  i" 
38  He  faith  unto  them,  How  many  loaves  have  ye  ? 
go  and  fee.  And  when  they  knew,  they  fay,  Five, 
and  two  fiflii^s.  And  he  commanded  them  to  make 
nil  fit  down  by  companies  upon  the  green  grafs.  40 
And  they  fat  down  in  ranks  by  hundreds  and  by  fif- 
ties. 41  And  when  he  liad  taken  the  five  loaves 
and  the  two  fi flies,  he  looked  up  to  heaven,  and  blef- 
fed,  and  brake  the  loaves,  and  gave  them  to  his  dif- 
ciples  to  fet  before  them  ;  and  the  two  fifties  divi- 
ded he  amongfl  them  all.  42  And  they  did  all  eat, 
and  were  filled.  43  And  they  took  up  twelve  baf- 
kets  full  of  the  fragments,  and  of  the  filhes.  44  And 
they  that  did  eat  of  the  loaves,  were  about  five  thou- 
iandmen. 

This  miracle  of  our  Saviour's  feeding  five  thoufand  men, 
befide  women  and  children,  with  five  loaves  .ind  two  fifli- 
es,  is  recorded  by  all  the  four  evangelifts ;  and  in  the  hif- 
tory  of  it  thele  following  particulars  are  obfervable  :  i. 
The  dil'ciples  pity  towards  the  mu]ti(ude,  who  had  long 
f.dtcJ,  and  wanted  now  the  ordinary  comforts  and  fupports 
of  life.  It  v.ell  becomes  the  miniflers  of  Chrifl  to  refpeft 
the  bodily  nerellities  as  well  as  regard  the  fpiritual  wants 
of  perfons.  2.  The  moticn  which  the  difciples  make  to 
Clirilt,  on  behalf  of  the  multitude,  Send  them  away,  that 
they  may  buy  vicluals .  Here  was  a  flrong  charity,  but  a 
weak  faith.  Aftrong  charity,  in  dcfiring  the  people's  re- 
lief; but  a  weak  faith,  in  fuppoling  that  they  could  not  o- 
therwife  be  relieved  but  by  lending  them  away  ;  Forget- 
ting that  Chrift,  who  had  healed  the  multitudenuraculoufly, 
coiiid  alfo  feed  them  ruiiaculoufiy  if  he  pleafed  ;  all  things 
being  equally  eal'y  to  an  almigluy  power.  3.  Our  Savi- 
our's ftrange  reply  to  the  difciples  requeft  :  They  need 
not  depart ;  Give  ye  them  to  eat.  Need  not  depart  !  Why, 
the  people  mull  either  feed  or  famifh.  Vicluals  they  muft 
have,  and  a  dry  defert  will  afford  none.  Yes,  fays  Chrift, 
t3  his  difciples.  Give  ye  them  to  cut.  Alas  I  poor  tlifciples  ! 
they  had  nothing  for  theinfelves  to  eat,  how  then  fltould 
they  give  the  multitude  to  e.u?  When  Chrift  requires  of 
us  what  we  aie  unable  to  perform,  it  is  to  Ihew  us  our  ini- 
potency  and  weaknels,  ant!  to  provoke  us  to  look  up  to  him, 
and  depend  by  faith  on  his  almighty  power.  4.  What  a 
poor  and  llcndrr  provifion  the  Lord  of  the  earth  has  for 
his  osvn  houlliold  .ind  i:\nv\y ,  five  barley  loai'cs  and  t'jto  fmall 
f[[het.  Teathinii;  us,  I'liat  thefe  bodies  of  our's  muft  be 
fed,  but  not  pampered  ;  our  bvdly  muft  not  be  our  mafter, 
mujli  lei's  >ai-  g  > '.  Fae  end  of  food  is  to  fuftain  niiture,  we 
muft  not  ftifle  it  with  a  gluttonous  variety.  And  as  the  qua 
I'ty  of  the  viduals  WAS  plain,  fo  the  c]unntity  was  finall » 
five  li'aves  and  two  fillies.  Well  might  the  difciples  fay, 
W'l.ut  are  thefe  am>ngfa  many  ?     The  eye  of  fenfe  and  rt  3- 


fon  fees  an  utter  irapoffibility  of  thofe  cfFefts  which  faith 
can  eafdy  apprehend,  ami  divine  power  more  eafily  produce. 
5.  How  Chrift,  the  great  mafter  of  the  feaft,  doihmarlhal 
his  guefts.  He  ommanJs  them  all  to  [it  d'Aun  in  ranks,  by 
hundreds  and  by  fifties.  None  of  them  reply,  <'Sit  do>\ii, 
but  to  what?  Here  are  the  mouths,  but  where  is  the  meat? 
We  may  foon  be  let,  but  when  or  whence  flial!  we  be  lerv- 
cd  ?"  Not  a  word  like  this  ;  but  they  obey  and  expert. 
I<ord,  how  eafy  is  it  to  truft  to  thy  providence,  and  rely 
upon  thy  power,  when  there  is  corn  in  the  barn,  bread  in 
the  cup'ioard,  or  money  in  the  purfe  ;  but  when  ouritore* 
are  all  empty,  and  we  have  nothing  in  hand,  then  to  depend 
upon  an  invilible  bounty,  is  a  true  and  noble  aclof  faith.  6. 
The  actions  performed  by  qMrbleflctl  Saviour  ;  He  hlejjed, 
andhrake,  and  gave  the  haves  to  his  Sfc\pks,  and  they  to  the, 
multitude.  I.  He  hlejfed  x.\\cm,  teaching  us  by  his  example 
never  to  ufe  or  receive  the  good  creatures  of  God  for  our 
nourifhment,  without  prayer  and  praife  ;  never  to  fit  down 
to  our  food  as  a  beaft  to  his  forage.  He  brake  the  loaves. 
He  could  have  multiplied  them  whole,  why  then  would  he 
rather  do  it  m  the  breaking!  Perhaps  to  teach  us,  that  we 
may  rather  expect  his  bleliingin  thediftribution  of  his  boun- 
ty, than  in  the  refervatioa  of  it.  Scattering  is  the  way  to 
increaling,  liberality  is  the  way  to  riches.  3.  Chrift  _f<ivtf 
the  bread  thus  broken  to  his  dfcipics,  that  they  might  diftri-, 
bute  it  to  the  multitude.  But  why  did  our  Lord  diftribute 
the  loaves  by  his  difciples  hands?  Doubtlefs  to  gain  refped: 
to  his  difciples  from  the  people.  And  the  fame  courfc  cloth 
our  Lord  take  in  fpiritual  diftributions.  He  that  could  feed 
the  world  by  his  own  immediate  hand,  cliufes  rather  by  the 
hand  of  his  ininifters  to  divide  the  bread  of  life  among  his 
people.  7.  The  certainty  and  greatnefs  of  the  miracle  : 
They  did  all  eat,  and  -jjere  filled.  They  did  all  eat,  not  a 
crumb  nor  a  bit,  but  to  fatiety  and  fulhiefs.  All  that  were 
hungrv  did  eat,  and  all  that  did  eat,  were  fatisfied,  and  yet 
t'jjelve  bafkets  of  fragments  remain.  More  was  left  than  was 
at  firft  fet  on.  It  is  hard  to  fay  which  was  the  greateft  mi- 
racle, the  miraculous  eating,  or  the  miraculous  leaving.  If  • 
v.'e  confider  what  they  ate,  we  may  wonder  that  they  left 
any  thing.  If  what  they  left,  that  they  eat  any  thing. 
8.  Thefe  fragments,  though  of  barley  loaves,  and  [fifii- 
bones,  muft  not  be  loft,  but  at  our  Saviours  command, 
gathered  up.  The  liberal  houfekeeper  of  the  world, 
will  not  allow  the  lofs  of  his  orts.  O  how  tremendous  will 
their  account  be,  who  hiving  large  and  plentiful  eftates, 
fpend  them  upon  their  lufts,  being  worfe  than  loll  in  God's 
account. 

45  9  And  ftraightway  he  conftrained his  difciples 
to  get  into  a  fhip,  and  to  go  to  the  other  fide  before 
unto  Bethfaida,  while  he  fent  away  the  people.  46 
And  when  he  had  fent  them  away,  he  departed  into  a 
mountain  to  pray.  ^j  And  when  even  was  come, 
the  fhip  was  in  the  niidll  of  the  fea,  and  he  alone  on 
the  land.  48  And  he  law  them  toiling  in  rowing  : 
for  the  wind  was  contrary  unto  them :  and  about  the 
fourth  watch  of  the  night  he  cometh  unto  them, 
walking  upon  the  fea,  and  would  have  palfed  by 
them.  49  But  when  they  faw  him  walking  upon 
the  fea,  they  fuppofed  it  had  been  a  fpirit,  and  cried 


Chap.  vii. 


St. 


MARK. 


H-: 


oiit,      50  For  ihcy  all   faw  him  and  were   troubled. 
And  immediately  he  talked  with  them,  and  laid  unto 
them,  be  of  good  cheer;  It  is  I  ;  be  not  afraid.      51 
And     he   went     up    unto     them     into    the    Ihip  ; 
and  the   wind   ceaicd.        And    they  were  fore   a- 
TOazed  in  themfelves  beyond  meafurc,   and  wonder- 
ed.      52   For  they  confidered  not  M^?  OT:rc:<:/e   of  the 
loaves  :  for  their  heart  was  hardened. 

This  paragraph  acquaints 'is  with  another  miracle  which 
our  Saviour  wrought,  inivalking  upon  the  fca  to  his  dijcipks  \ 
and  herein  we  have  <;l^/'<'r^•^:/^V,  i.  His  ftniling  his  nifciplcs 
tofea,  ki  c'jnj}rav\ed  them  to  go  Into  the  Jh!p\  not  compehing 
them  againlt  their  wills,  buttommandingthem  to  take  fliip, 
and  go  before  him.  No  doubt  the  difciples  were  loath  to  do 
this,""  imwilling  to  leave  iiim,  and  to  go  -without  him  ;  for 
they  tliat  have  once  tidied  the  fu-ectnefs  of  Chrifts  company 
and  acquaintance,  are  hardly  andtiirncukly  drawn  away  from 
him.  2.  Chi  ift  having  difmilfed  his  difciples  and  the  com- 
pany, retires  into  a  mcuntaiii  to  pray  ;  to  teach  us.  That  when 
we  addrcfs  ourfelves  to  God  in  duty,  we  take  all  helps,  fur- 
therances and  ad\antageEfiir  the  doing  of  our  duty.  We  muR 
difmifs  the  multitude,  before  we  addrefs  to  God  in  prayer  ; 
Me  mud  fend  away  the  nudtitude  of  -vvordly  cares,  worldly 
Concerns  and  bufinefs,  wiien  we  would  wait  upon  Go<I  in  du- 
ty. 7.  The  great  danger  the  difciples  were  in,  and  the  diffi- 
culties they  were  to  encoimtcr  with.  They  zvere  in  the  tnidjl 
tf  the  Jen,  toffecl  with  the  iva-es  and  the  zviiulwas  cotitrary  \  and 
which  was  faddvfl  of  all,  Chrill  was  abfent.  The  wifdom  of 
God  fomctimes  fuffers  his  children  and  people,  not  only  to  be 
diftreflcd,  but  greatly diltrelled  with  a  variety  of  diftreflTes.  4. 
Tiie  feafonable  fuccour  and  relief  which  Chrift  afforded  his 
difciples;  In  the  fourth  ivatch  of  the  flight  he  came  unto  them 
waiiing  upon  the  ivaiers.  It  was  not  a  (tormy  andtempeftuous 
fea  that  coidd  feparate  betwixt  him  and  them  ;  he  that  wa- 
ded through  a  fca  of  blood  and  a  fea  of  wrath  to  fare  his  peo- 
ple, will  walk  upon  a  fca  of  waters  to  fuccour  and  relieve 
them.  And  the  tiinc  was  the  fourth  watch,  about  four  in  the 
morning,  when  they  had  been  many  hours  confli£ling  with 
the  waves,  and  in  great  danger  of  their  lives.  To  teach  us, 
Tiiat  Chrill  fometimcs  lengthens  out  the  trials  of  his  children 
lieforc  he  delivers  them  ;  but  when  they  come  to  an  extrem- 
ity, that  is  the  feafon  of  his  fuccour.  5.  How  the  difciples 
took  their  deliverer  for  their  deflroyer  ;  /A7v«  theyfaiv  Chriji^ 
they  cried  out.  Their  fears  were  higheft  when  their  deliverer 
and  deliverance  were  nearell ;  G<xl  may  be  coming  with  fal- 
vation  and  deliverance  to  his  people,  when  tlicy  for  the  pre- 
fent  cannot  difcern  it.  6.  When  the  difciples  were  in  the 
faddeft  condition,  one  word  frum  Chrill  revives  them;  it  is 
a  fufficient  fupport  in  all  our  afRidUons,  to  hear  Chrift's  voice 
fpeaking  tons,  and  tf^cnjoy  his  iavourablc  prefonce  with  us. 
Say  but,  O  Saviour,  //  m  /,  and  then  let  evils  do  the  worfl: 
That  one  word,  //  is  I,  is  fiillicicnt  to  allay  all  ilorms,  and 
to  calm  a  thoufand  tempeft's.  Laflly,  What  influence  and 
tftecl  this  miracle  had  upon  the  difciples.  They  iiere  fore  ama- 
zed, and  beysnd  nuajure  iijionijhed;  they  wonder  at  the  ceafing 
of  the  winds,  and  calming  of  the  fcas  ;  but  they  had  forgotten 
the  miracle  «f  the  loaves,  which  was  agreat  ftupiclity  and  ('u'. 
nefs  in  them,  and  argued  hardnefs  of  heart,  and  want  of 
confideraiion  in  them,  Learn  thence.  That  there  is  much 
Ihipidity  of  mind,  and  har<l.icfs  cf  heart,  remaining  unmor- 


tificd  in  the  btfl  of  f.iints  ;  'Whilft  I'le  in  an  i»f  j  frful  fTaii; 
the  work  of  grace  and  fan£lificaiicn  is  but  iirperftifl  in  the 
befh 

53  And  when  they  had  pnfTcd  over,  tlicy  came 
into  the  land  of  (icnrllarct,  and  drew  near  the 
fliore,  54  And  when  they  were  come  out  of  thf. 
fliip,  flraightway  they  knew  hiin.  5/5  And  ran 
through  that  whole  rej^ion  roundabout,  ;ind  beqoti 
to  cany  about  in  beds  thofe  that  wen:  fick  wherr: 
they  heard  he  was.  56  And  whitherfocvsr  he  en- 
tered, into  villages,  or  cities,  or  country,  they  laid 
thefick  in  the  ftreets,  and  bcfought  him  that  they 
might  touch  jf  it  were  but  the  border  of  his  gar- 
ment :  And  as  many  as  touched  him  ^verc  mad« 
whole. 

Here  dferve,  i.  The  unwearied  diligence  and  indiif- 
try  of  our  Saviour  in  going  about  to  do  good  .•  He  no  foon- 
cr  landeth,  but  he  goeth  into  Geneilaret,  and  healeth  their 
tick.  It  was  the  great  bufinefs  and  conflant  tmplov'ment 
of  our  Saviour's  life  to  travel  from  piace  to  place,  that  he 
might  be  ufeful  and  beneficent  to  mankind  :  He  went  to 
thofe  that  coidd  not,  and  to  thofe  that  would  not,  come 
to  him.  2.  The  people  of  GenefFaret's  charity  to  their 
fick  neighbours  ;  They  fent  abroad,  to  let  the  cou.ntrv 
know  that  Chriil  the  great  phyfician  ivns  come  amongfl 
them.  There  is  a  duty  of  love  and  mercy  which  we  owe 
imto  thofe  that  are  in  affliction  and  mifcrv  ;  N.-:melv,  To 
afford  them  the  befl  help,  relief  and  fuccour  we  art'  r.ble, 
both  in  their  inward  and  outward  afflictions.  •^.  The 
fuddenncfs  and  certainty  of  the  aire:  They  touched  him, 
and  were  made  whole.  The  healing  virtue  lay  not  in  their 
fingers,  but  in  their  faith  ;  or  rather  in  Chrift,  whom  their 
faith  apprehended. 

CHAP,     VII. 

TH  E  N  came  together  unto  him  the  Pharifees, 
and  certain  of  the  Scribes,  which  came  fiom  fc- 
rufaleiB.  2  .-Vnd  when  they  faw  fome  of  his  difci- 
ples eat  bread  with  defiled  (that  is  to  fay,  with  un- 
waflien)  hands,  they  found  fault.  3  For  the  Pha- 
rifees, and  all  the  Jews,  except  they  walh  theiv 
hands  oft,  eat  not,  holding  the  tradition  of  the  el- 
ders. 4  And  when  they  come  from  the  marker,  ex- 
cept they  wafli,  they  cat  not.  And  many  other 
things  there  be  which  they  have  received  to  hold,  as 
the  walhing  of  pots  and  cups,  of  brazen  velFcls.  and 
tables.  5.  Then  the  Pharilees  and  Scribes  afked 
him.  Why  walk  not  thy  difciples  according  to  tha 
tradition  of  the  elders,  but  eat  bread  with  un- 
waflien  h.-^.nds  ?  6  Mo  aniwcixdandfaidunto  them. 
Well  hath  Efaias  prupheficd  of  you  hypocrites,  as 
it  is  written.  This  people  honoureth  me  with  their 
lips,  but  their  heart  is  far  from  me.  7  Howbcit, 
in  vain  do  they  worfliip  mc,  teaching  for  doftrinei, 
the  commandments  of  men.  8  For  layin  '  ande  '"% 
the  coinmandmeut  of  God,  ye  hold   the   traJjfii.n 

T  of 


ti6 


M    A    R    K. 


Chap. 


VII. 


of  men,  as  the  w.ifhing  of  pots  and  cups:    And  ma- 
ny other  fuch  like    things  ye  do.      9  And    he    faid 


the  Pinrifccs  tasight,  That   in  cafe  the  chilJ  of  a  pD^^r  pa- 
rent, tliat  wanted  relief,  would  give  a  gift  to  the  temple,  which 


,  1-    11       11        "  ■'  Ci.  ^\.       '  J         .     f    gift  they  called  r;r/>(7w,  that  i<:,  a  cift  confecrated  to  God  and 

tmlo  them,   1  uliwcll  ye  reject  the  commandment  ot    t- ..       '     .  .'  .'..  .^      -.    . 


(iod,  that  yr  may  keep  your  own  tradition.  10 
For  Mofcs  faid,  Honour  thy  Father  and  thy  mother  : 
And,  Whofo  curfcth  father  or  mother  let  him  die 
the  death  :  1  1  But  ye  fay.  If  a  man  fliall  fay  to  Iiis 
fathcror  mother,  // is  Corban,  that  is  to  fay,  a  <^ift. 


relieious  ufcs;  tliat  tiien  the  children  of  Inch  poor  parents  were 
ilrfcnarged  from  making  any  fartlier  provilion  for  their  aged 
and  impotent  parents  ;  but  mi^lit  reply  after  this  manner, 
"That  which  ihou  afkefl  for  thy  fupply,  is  given  to  God,  and 
therefore  I  cannot  relieve  thee  :"  So  (hat  covetous  arKl  grace- 
lefs  children  look  upon  it  as  the  mofl  frugal  waj,  once  for  alf, 
,      r  1  •   1      a  1  r     j\  L      to  find  to  the  templc,  rather  than  oav  the  condant  rcfit  of  rc- 

by  ^vhatfocvcr  thou  mightcR  be  profited  by  me  ;  he  ,i^f  ^^^  ^,,^.5^  poor  parents.  X/^r/,hencc,  That  the  prafticc  of 
fiallhcjrce.  la  And  ye  fufPer  hiin  no  more  to  do  moral  duties  is  required  bcf(TC,  and  is  more  acceptable  to  al- 
oui^ht  for  his  father  or  mother;  13  Makinf^  the  inighty  God  than  themoftfoleiiinaclsandexccrcifcsofinflitnt- 
v.ord  of  God. of  none  cffe6l  through  your  tradition  cd  worfhip  whatfoever  :  I  will^ave  mercy,  fzys  God,  ra.'/jer  than 
-.vliicli  vc  have  deli\ercd.  And  many  fuch  like  things  ff'''f"'  A>id  h^do  jujlhe  rjndyudgfntntls  more  acceptable  iha,: 
,  '  burnt -ojjenng.     Secondly,  That  i\o  duty,  gift,  or  otfermg  to 

^'^  )  Gcxl  is  accepted,  where  the  duty  of  charity  is  neglc»ltcd:   It  is 

The  f-jrmcr  part  of  thischaptcr  acquaints  us  with  tliecon-  much  more  acceptable  to  G(xl  to  refreOt  the  bowels  of  Jiis 
ftrencc  and  difputation  which  our  Saviour  had  with  the  Pha-  faints,  whoare  the  living  teinples  of  the  Holy  Ghod,  than  to 
•"ifecs  about  thtir  fuptrititious  obfervation  of  the  Jewilh  tradi-  adorn  material  temples  \sith  gold  andfilvcr.  Cicrban  is  a  S)»- 
lions  \  thcfe  traditions  were  fuch  rites  and  cuftoms  as  were  riac  word,  fignifying  a  gift  given  untoGod  :  The  I'harifecs 
-ielivsred  to  them  by  the  ciders  and  rulers  of  the  Jcwifii  church  applied  thcfe  gifts  to  the  ufe  and  fervice  of  the  temple,  pofii?- 
iri  former  times  i  wliich  traditions  thev  retjardcd  and  valued  biv  to  repair,  beautify,  and  adorn  it;  which  had  not  been  ar 
more  than  the  exprtfs  commandments  of  God.  L^rn  thence,  mifs,  if  they. had  not  taught  that  fuch  gifts  to  tlie  temple  di<i 
That  fupcrftitious  men  are  always  mo.rc  fond  of,  and  7,cal(nis  difchaige  children  from  the  duty  ot  charity  to  their  natural 
for,  the  traditioiis  of  men  in  divine  worlhip,  than  tor  the  ex-  parents:  Thcjc  things  they  ought  t-jhcrvc  done,  in  the  fir!!  place, 
prels commands  of  God.  Secondly, -that  it  is  the  manner  of 
iuch  pcrfons  to  tie  others  to  their  pra^lice  and  example  in  mat- 
ters of  religious  worfliip,  and  to  cenfurc  and  condemn  all 
ihofe  who  do  not  conform  to  tliein  in  the  fmallcft  matters. 
The  rinrifees  here  cenfurc  the  difciples  for  eating  with  wxk- 
^valhin  har.ds,  becaufeit  was  their  cuitom  towaflt  when  ihcy 
did  cat;  Yet  diil  not  Chrifl  or  his  difciples  rcfufe  to  walh 
before  meat,  as  it  was  a  civil  and  decent  cudom,  but  becaufc 
the  Pharifees  made  it  a  religious  :iic:  'leaching  us,  That 
what  i.s  in  iifelf  indiftercnt,  and  may  without  oftence  be  done 
as  a  civil  cuilom,  oiicht  tobc  uircouiUenanccd,  and  oppofed 
when  required  of- us  as  an  ac-l  of  religion.      The  Jews,  fear- 


and  Hit  to  have  the  other  iindifie. 

14  IT  And  when  he  had  called  all  the  pcoplcunio 
him,  he  faid  unto  them,  lieaiken  unto  mc  every  oru; 
of  you,  and  underftand.  15  There  is  nothing  from 
without  a  man  thatentering  into  him  can  defile  him  : 
but  the  things  which  conic  out  of  him,  thofe  arc 
they  that  defile  the  man.  \6  If  any  man  have  ears 
to  hear,  let  Inm  hear.  17  Aiul  when  he  was  entered 
into  tJte  ho.ufc  from  the  people,  his  difciples  afked 
him  coi>cermng  the  parable.     18  And-he  faith  untp 


ing  led  thc\  ihoiijd  to'.ich  any  perfon  orthing  thutA\asiiuclean,  them,  Are  vc  ("0  without  underftanding  alfo  ?  Do  yc 
andfoli^  defiled  un.iwares,  did  ufe  frequent  walhings,  as  not  perricvV,  that  whatfoever  lb ing  from  without  en- 
ofoip.s,   pot.s  vcCei.s  tab^s    bed.,  or  couchc.s  win.  h  they    tereth  into'a  man,  it  cannot  defilc'him ;    10  Becaulc 


it  entercth  not  into  his  heart,  but  inio  the  bellv.  and 


i.iy  iip'in  when  thcv  «!c:     Tlif.s   Pharifaical   hypocril'y  puts 

(lod  off  with  oi!t-.vard  chiamlncinlle.Ki  of  inward  purity  ;  re-  .  - 

garding  more  the  cmwardcieannefs  of  the  hand,  than  the  in-  goeth  out  into  the  draught,  purguig  all  ineat.s  ?  20 
n:,rd  p'.nhv  ofthe  heart.  Tiii.s  wis  the  accnfjtion  of  the  And  he  faid,  that  which  Cometh  out  of  a  man,  that 
Piiariftes  ;    to  which  cur  Saviour  replies,    by  way  of  recri-    defileth  the  man.     21     For   from  within,   out  of  the 

heart  of  mc:i.  proceed  evil  thotights,  adulteries,  for- 
nications murders.  22  Thefts,  covetoufnefs,wicked- 
nefs,  deceit,  lacivioufnefs,  an  evil  eve,  blafphemv, 
pride,  foolifhntis  ;     23     All  thei'e  evil  tliin...is  come 


:  'U! 


:!pic^■  did  not  cbfcrvc  the  traditions  of 


injnation,  that  if  his 

the 'cUlcr.'^,  thev '' the    Phariroe?  )  did  rcjecl  and  male  vJd  lie 

c;'i!'''-a':dr;('^t  oj  G'.d,  nvd  d'ul  ivzrlh'tf.  htviinvenn,  teaching  for 
\d-jfirln,'s  the  tamrnnnhr^rts  'ftnen.    Lenrn  hence.  That  :1!  fcr- 

»iec  and  worlhip  which  i^■  oficrcd  to  God,  according  to  man's 

,  will  and  orvlinam-cs,  and  rot  according  to  the  rule  of  Gods    from  within,  and  defile  the  man 
'.-.vn  v^-ord,  i=  vain  .'Jid  .;r)protltablc:_    Divine   inliituticn    is         Our  blelTcd   Sixiour,  leaving  the  Phaiifees  v  iilv  fomc  dif- 

fht  onjy  p'lrr  rr.lc  o    rvi.gious  worfiiip  as  to  the  fubllanccof    jjk     applies  i.imftlVio  the  m.iltimde,  and  inilruds  them  inr. 

,rr  Inn  ''^' !'?-^   not  command,  he  forhds.     A./.    ,^^^  n'^,^{^(^^,^...3„^  ,,r^,f^^^  --       - 

-.c\t.    I  ew men  our  Saviour  proiltices  of  tlie  I'iiari- 


j»-s  ^  i'ji_ti:>.:  ;.n  uyprefs  comm.andof  G<Kl,niidpreferringtheir 
'  '  ;i  i.nii'. i'..4.s  ;  ;.t«irt  it  :  He  indances  in  the  fifth  ccmmand- 
n;,  which  requires  children  to, relieve  their  parents  in  their 
icciliiics.  K'ivv  though  the  Pliarifces  did  not  deny  tliis  i;i 
ri  term*,'  Vet  i)'ey  made  an  cxccpiiun  from  it  :  ^v!licll,  if 
t  lfTMrcnp'.t'a<v'd,-:T;i2ht  render  it  vain,  void,  and  ufclefj  ;  for 


touching  the  true  oiifrins^ 
caufe  of  all  fpirir.ial  pollution  and  imcleannefs;  namely,  Thr 
filihinefs  end  impurity  of  man's  heart  and  nature.  And'hn- 
it  is  not  the  meat  eaten  with  the  mouth,  which  pollutes  a  per- 
fon in  God  s  .ncco'.int.  The  heart  and  foul  of  man  alo.'ir  is 
capable  of  (iiifid  dcfileinent.  Notliing  can  defile  a  perlbn  i;i 
GodB  J^coi:nt,  hut  that  which  defileth  the  inward' mart 
Leum  thence,  i.  That  the  heart  of  man  is  the  link  and  feed- 
plot 


Chap.  vii. 


St. 


MARK. 


M7 


plot  of  all  fin,  the  foil rci  and  fountain  rf  niJ  polluticii,  2. 
That  all  tlx  impiciy  of  tiic  life  proceeds  from  ihe  iinpuriiy 
iind  filthinefs  of  the' heart.  Men's  lives  Monld  not  be  li  bad, 
it^'  their  hearts-ivcrc  not  worfe.  The  diiciples  deiiring  the  in- 
terpretation of  the  i')rtgx)in^4  paraM.-,  our  Saviour  gives  it 
them;  but  withal,  CNpouiil.iies  with  them  for  not  iinder- 
il.nnding  a  mailer  fo  obvious  and  plain,  .^n-yf  yet  ■tcithout  un- 
derJiarJlng?  As  if  he  had  faid,"Have  yr.u  fat  t'luslong  under 
my  minilkrial  teaching,  and  enjoyed  the  benefit  of  my  con- 
verfation,  and  yet  are  no  farther  proficients  in  knowledge:'' 
Plainly  intimating,  that  Chrifl  cxpeds  a  proficiency  in  know- 
ledge from  us,  prop'>rtionab!e  to  the  opportiir.itl^s  lod  means 
of  knowledge  enjoyed  by  us.  Having  given  them  this  r£bukc, 
he  next  acquaints  them  with  the  fenf:;  and  meani;-:g  of  the  pa- 
rable ;  namely,  that  it  is  out  of  a  wicked  and  finfu!  heart, 
that  all  fm  and  -vvickcdnefs  doih  proceed.  Though  the  occa- 
lions  of  fin  are  from  without,  yet  the  fource  and  original  of  it 
is  from  witliin.  The  heart  of  man  is  as  a  cage  full  of  un- 
clean birds  ;  Hen:c  proceed  evil  jhoughts,  either  againft  God  or 
our  neighb(/iirs.  AflidUries\  or  all  the  fihs  of  the  flefh.. 
Murders ;  that  is,  all  cruelty  and  hard  dealing  towards  o- 
thcrs.  An  evil  eye-,  that  is  an  en\icus  fpirit,  which  frets 
and  grieves  at  the  happinefs  of  other? ;  called  an  evil  eye,  bc- 
caufe  envy  doth  much  llic\v  and  manifcfl  itfelf  in  the  outward 
countenance,  and  efpccially  by  the  eyes.  From  the  whole, 
ui/e,  That  the  bed  way  to  hinder  the  progrefs  of  fin  in  tlie 
life,  is  to  mortify  it  in  the  heart,  to  crucify  all  inordinate  mo- 
tions, luds,  and  corruptii>ns  in  their  root ;  for  the  heart  is  the 
firft  feat  and  fubjcdl  of  jiu,  from  >vhencc  it  ilows  forth  into 
life  and  converfation. 

24  And  fiom  thence  he  arofe,  and  went  into  thebor 
clers  of  Tyre  and  Sidon,  and  entered  into  an  houfe, 
and  would  have  no  man  know  it :  but  he  could  not 
be  hid.  25  For  a  certain  woman,  whofe  young 
daughter  had  an  unclean  fpirit,  heard  of  him,  and 
came  <ind  fell  at  his  feet:  26  The  woman  was  a 
Greek,  a  Syrophenician  by  nation.  And  fhe  be- 
fought  him  that  he  would  call  forth  the  devil  out  of 
her  daughter.  27  But  jefus  faid  unto  her,  Let  the 
children  firfl  be  filled  :  for  it  is  not  meet  to  take  the 
children's  bread,  and  to  call  it  unto  the  dogs.  28 
And  fhc  anfwered,  and  faid  unto  him,  Yes,  Lord  : 
yet  the  dogs  under  the  table  eat  of  the  children's 
Crumbs.  29  And  he  faid  unto  her,  For  this  faying, 
go  thy  way  ;  the  devil  is  gone  out  of  thy  daughter. 
30  And  when  (he  was  come  to  her  houfe,  Ihe  found 
the  devil  gone  out,  and  her  daughter  laid  upon  the 
bed. 

All  along  in  thehiitory  ofour  Saviour's  life,  we  arc  to  take 
notice  how  he  went  about  from  place  to  place  doing  good. 
Being  now  come  into  the  borders  of  Tyre  and  Sidon,  he 
finds  a  poor  woman  of  the  race  of  the  Canaanites,  who  be- 
come at  firft  an  humble  fupplicant,  and  then  a  bold  beggar,  on 
the  bclialf  of  her  pollcllcd  daughter.  VVhtre  otferze,  i. 
That  though  all  Ifrael  could  not  example  the  faith  of  this 
Canaanite,  yet  was  her  daughter  torir.ented  with  the  dc\i!. 
Learn  thence.  That  neither  truth  nor  fsith,  nor  ilrength  of 
fidth,  can  fccure  againll  Satan's  afiaultr,  or  outward  vexations; 


and  confe(|ucntIy,  the  woifl  of  bodily  aT if? ions  ure  rr  fiifTi-* 
cicnt  proot  of  divine  dilpltrdurc.  2.  l"li?  d3\:glitcr  illl  not 
cometo  Chri/l  for  hcifiH,  but  the  motlicr  for  her.  Perhapv 
the  child  was  not  fo  finfible  of  its  own  ir.L''cr':,  Hut  the  mother 
fei-!s  both  tile  child's  forrovf^  and  her  O'.rn.  Trtic  goodntfi 
teaches  us  to  appropriate  the  all'ictinns  of  ofhc!"!  toouift  ivc?, 
caufing  us  to  bear  their  grief?,  and  to  fympaihi/.e  witliihcm 
in  their  forrow<!.  ^.  The  fccming  fce.ity  of  Chrifl  to  this 
poor  woman;  he  calls  her  not  a  woman,  but  a //jj-;  and,  3^, 
ir  were,  fpurnshcr  t'roiu  the  table.  Did  ever  fo  fcveic  a 
word  drop  from  ihoR-  m'M  lips  r  What  lliall  we  fay  ?  Is  the 
Lamb  of  God  iiirncd  a  lion,  that  a  woman  in  diftreO,  implo- 
ring pity,  fhould  be  thu.";  rated  out  of  C'i.rilt's  prefence  f  iiirt 
Lence  we  learn.  How  Chrift  puts  tlie  itr< :iig»  !l  faith  c-f  i.ii 
own  children  upon  the  ftvercfl  trial.  Tids  tfiil  had  never 
been  fo  (harp,  if  her  faith  had  not  been  fort rong  :  Ufiial'v, 
where  God  gives  much  grace,  he  tries  grace  much.  4.  The 
h;imb!e  carriage  of  this  holy  woman;  her  hnmillty  granN 
a]',  her  patience  overcomes  all,  flie  meekly  dtfires  10  pollc.'s 
the  dogs  place ;  not  to  croud  to  the  table,  but  to  creep  under 
it,  and  partake  of  the  cniinbs  ofmercv  that  fall  from  thence. 
Nothing  is  fo  pleating  to  Chrift  as  to  fee  his  people  follow 
him  with  faith  and  importunity  when  he  fcemsto  v.ithdrat.- 
himfelf  from  them. 

31  5  And  again,  departing  from  the  coafls  o- 
Tyrc  and  Sidon,  he  came  unto  the  fea  oE/Jalilec, 
througli  the  midfl  of  the  coafts  of  Decapolis.  32 
And  they  bring  unto  him  on?  that  wa-;  deaf,  and 
had  an  impediment  in  his  fpeech;  and  they  befeech 
him  to  put  his  hand  upon  him.  33  Arid  he  took 
him  afide  from  the  multitude,  and  put  his  lingers 
into  his  ears,  and  he  fpit,  and  touched  his  tongue  ; 
34  And  looking  up  to  heaven,  he  fighed,  and  faith 
unto  him,  Ephphatha,  that  is.  Be  opened.  35  And 
ftraightway  his  ears  were  opened,  and  the  Ibing  of 
his  tongue  was  loofed.  and  he  fpake  plain.  36  And 
he  charged  them  that  they  fhould  tell  no  man  :  But 
the  more  he  charged  them,  fo  much  the  more  ;i 
great  deal  they  publiflied  ?^;  37  And  were  beyond 
meafure  aflonifhed,  faying.  He  hath  done  all  thini.s 
well :  he  maketh  both  the  deaf  to  hear,  and  the 
dumb  to  fpeak. 

See  here,  i.  The  bitter  fruits  and  fad  e.ffccls  of  fin,  ■v\  liicij 
has  brough'  deafnefs,  dumbnefs,  and  blindncfs  upon  the  hu- 
man nature.  As  death,  fo  all  difeafes  entered  into  the  world 
by  fin :  fin  fitfl  brought  infirmities  and  mort.^dity  in",)  oiir  na- 
tures, and  the  wages  of  fin  are  difeafes  and  death.  2.  That 
the  blefiiiig  of  bodily  health  and  healing  is  from  Cliriit ;  who 
by  his  divine  power,  as  he  was  God,  miraculouily  and  im- 
mediately healed  them  that  were  brought  unto  him.  3.  TUk 
aflions  and  geftures  which  our  Saviuur  iifed-in  healing  thi> 
deaf  perfiiii.  He  puts  his  fingurcs  into  his  cars,  he  fpit,  and 
touched  his  tongue.  Not  that  thefe  were  means  or  naiural 
caufes  effedling  the  cure,  for  there  was  no  h-'uling  virtues  in 
thelpittle;  but  only  outward  figns,  tcllimoriics,  and  pled:>c ; 
of  Chrilt's  divine  power  and  gracious  readinefi  to  cure  tlic 
pcrfon  in  diihefs.  4.  How  Chrift  withdrew  the  perfon  frofti' 
the  multitude,  whom  he  yv^s  about  to  help  and  heal.     Teacf.- 


»48 


»T. 


MARK. 


Chap.  vii. 


^^us,  In  :i'.I  oiirjjootl  works  to  avniil  all  fhcw  and  appear- 
ance ot'oftentatioii  and  vain-glory  :  To  fct  G(xl's  glory  before 
our  eyes,  aiul  not  feck  our  own  praife.  5.  The  efFc«  which 
this  mir.icle  had  upon  the  multitude;  it  occalioned  their  a- 
ftonilliment  and  applaufc.  Ti'fy  ivere  ajl'.mjhed,  andjald.  He 
hdh  done  all lhin*s  ivell.  It  becomes  u»  both  to  take  notice  of 
the  woixLrful  works  of  God,  and  alfo  to  ma'j;nifv  and  extol 
the  rturhcl  of  them.  This  is  one  way  of  glorifying  our  Cre- 
ator. 

CHAP.   viir. 

IX  thole  days  the  niuhitudc  bcinq  very  great,  and 
having  nothin.;    to   eat,  Jefui-. called  his  difciples 
unto  him,  and  faith  unto  tlioni,    2   I  have  compaffion 
oa  tlie  multitude,   becaufe  they  have  now  been  with 
?ne  three  days,  and  have   nothini;  to  cat :   3   And  if 
I  lend  them  away  failing  to  their  own  houfcs,  they 
will  faint  by  the  way  :  for  divers  of  them  came  from 
far.   4  And  his  difciples  anfwercd  him,  From  whence 
ran  a  man  fatisfy  thcfc   men  witit  bread  here  in  the 
wildcrnels  ?     5    And    he  afked   them,   How   many 
loaves  have  ye  ?   And   they  laid.  Seven.    6    And  he 
commanded  the   people  to  fit  down  on  the  ground  : 
and  he  took  the  fcven  loaves,   and  gave  thanks,  and 
brake,   and  gave  to  his  difciples  to  let   before  i/;CTi; 
and  they  did  ftti/^wj  before  the  people.   7   And  they 
had  a  few  fmall   fiflies :  and  he   bleffed,  and  com- 
manded to  fet  them  alfo  before  than.    8  So  they  did 
f.it,  an^d  v.'cre  filled:   and   they  took  up  of  the  bro- 
ken meat  lh.nt  was   left,  feven  bafkets.   9    And  they 
that  had  eaten  were  about  four  thoufand:  And  he 
fent  them  away. 

This  chapter  begins  with  the  relation  of  a  famous  miracle 
T/rouglu  by  our  Saviour  ;    namely,  his  feeding  of  four  thouf- 
and perfons  with  I'ercn  loaves  and  a  few  fillicF.     And  here  we 
have,  shj'ervf:ble,  firA,  The  tender  care  which    Chrift  took  of 
the  bodies  of  men,  to  provide  all  nccciFaries  for  their  fupport 
«nil  Comfort ;  He  gh  clh  us  richly  all  things  to  enjoy.     The  great 
Houfckccperoftlie  world  ipenctb  his  hands,  mulfilkth  nil  things 
xjlth  flir.te-AiJneJs.      }Iow  careful  was  our  Saviour  here,   that 
the  liodiis  of  poor  creatures  mi»ht  not  faint,  nor  beovcr  weak 
ind  weary  'jy  the  way  '  Therefore  he  would  not  difmifs  t!uin 
V  Ith.iut  refrefhmcnt.     2.  The  original  fourcc  and  Ipring  frr.in 
vhe,n,-c  thiscareihat  Chrillhadof  the  multitudedid  proceed  and 
How  ;  namely,  from  that  fympathizing  pity  and  tender  rom- 
pafli.iu  wl.ich   the  merciful    heart  of  Chrid  did  bear  towards 
perfons  in  di-'^rcfs  and  mifery.       I.earn  hence,  That  the  len- 
der |)i!y  and  compafHon   of  Chri.1  is  not  the  fpring  and  foun- 
i.:iii  of  fpii  itual  mcrcic;  only,   but  of  temporal  blcfTiags  alfo  ; 
I  /•.;■;■<•  c-jmpr,(fu,n  on  the  ■multitude  who  have  nothing  to  eat.      7. 
How  the  difciples,  not  feeing  any  outward  vifible  meatis   for 
the  peoples  fupport,  conclude  it  impoffiblc  for  fo  many  *o  be 
faiisfitd  wiih  the  little  fupply  they  had  ;  namely,  feven  loaves 
and   a  few  fmall  (iflies.       if/7r«  thence,  Thata^\eak    faith 
foon  ;',vov\-s  thoughtful,   and  fometimcs  diftruflful  at  the  fight 
of  <lilficulties.     IVhence,  fays  the  difcipk-,  can  thejc  vieh  /'.y;.- 
lisfitil<u.uh  bread?  Not  confidering  that  the  power  of  God''r; 


bleffrng  our  fxxl,  is  far  above  the  mean-^  of  food.    It  is  as  ca- 
fy  for  him  tofiiflain  and  nourilh  us  with  a  little  as  with  much; 
Miin    liveth  not   by   bread    alcne,     but    by   the    blelfrng    of 
CJod  upon    the  bread  he   eats.       4.    That  although  Chrifl 
could   nave    fed   thcfe    four  thoufand   without    the    loaves, 
yet  he  takes  and  makes  ufc  of  them,  feeing  they  may  be  had. 
Learn  hence,  That  Chriil  did  not  negk£l  his  own  appointed  '■ 
ordinary  means,   nor  do  any  thing  in  asi  e.xtraordmary  way,  . 
farther    than   was  abfoliitely  neceffary.      Chrift  was  abo\o 
means,  and  could  work  without  them,  and  when  they  failed, 
didfo;    but  when  the  ineans  were  at  hand,   he  made   ufe  of 
them  himfclf,  to  teach  us  never  toexpcdl  that  in  a  way  of  mi- 
racle, whch   may  be  come  at  in  a  wiv  of  means.       5.   From 
our  Lord's  example,   the  religious  cuftoin  of  begging  a  blelT- 
ing  upon  our  food  before  we  fit  down  to  it,  annof  receiving 
the  giod  creatures  ofGodivith  thanhjglving.     How  unworthy  is 
he  of  the  crumbs  that  fall  fiom   his  ov. n  tabic,  who  with  the 
fwine  looks  not  up  imto,  and  takes  no  thankful  notice  of,  the 
hand  that  feeds  him  !     6.  The  certainty  and  greatnefsof  the 
mir.icle  ;   they  did  all  eat  and  were  f.llcd.     They  did  all  eat,  not 
a  cruft  of  bread,  or  a  bit  of  fifli,  but  to  fatiety  and  fulncfs.All 
that  were  hungry  did  cat,  and  all  that  did  eat  were  fatisfied, 
and  yet /even  bajkets  remain  ;  more  is  left  than  was  at  firit  fet 
on.     It  is  hard  to  fay  which  v.-as  the  grcatcil  miracle,  the  mi- 
raculous eating  or  miracidous  leaving.       If  we  confider  what 
they  ate,   we  may  wonder  that  they    left  any  thing  ;  if  what 
tiiey  left,  that  they  ate  any  thing.      Laftly,  Our  Lord's  com- 
inand  to  gather  up  the  fragments,  tenches  us.  That  we  make 
no  waft.e  of  the  goodcreatures  of  GikI.  Thefragmentsof  filh- 
bones  and  broken  bread  mu  ft  be  gathered  up:    The  liberal 
Houftkeeper  of  the   world   will  not  allow    the    lofs  of  his 
<ns.       Frugality  is  a  commendable  duty.  Gotl  hath  made  us 
ftewards,  but  not  abfolute  lords  of  hisblcftings.     We  muft]oe 
accountable  to  him  for  all  the  inftances  of  his  bounty  received 
from  him. 

to  ?  And  flraightway  he  entered  into  a  fhip  with 
his  difciples,  and  came  into  the  parts  of  Dalmanutha 
1 1  And  the  Pharifees  came  forth,  and  began  to  quef- 
tion  with  him,  fecking  of  him  a  fign  from  heaven, 
tempting  l)im.  12  And  he  fighed  deeply  in  hlslpi- 
rit,  and  faith,  Why  dolh  this  generation  feek  after  a 
fign  ?  Verily  I  fay  unto  you.  There  fliall  no  fign  be 
given  to  this  generation.  13  -And  he  left  tiieni, 
und  entrring'into  the  Ihip  again,  departed  to  the  o- 
ther  fide. 

Ohferie  here,  i.  The  unreafonablc  praclice  of  the  wicked 
Pharifees  in  afking  a  flgn  of  Chrift  ,  that  is,  fomc  nev,-  and 
extraordinary  miracle  to  be  wrought  by  him,  to  demon- 
ftrate  him  to  be  the  true  and  promifed  Meflias;  But  had  not 
our  Saviour  ihewed  them  figns  enough  already  r  What  were 
a!!  the  miracles  daily  wrought  before  their  eyes, but  conviiic- 
irig  figns  of  his  divine  power?  Hut  infidelity  mixed  with  ob- 
ftinacy,  is  never  fatisfied.  2.  Our  Saviour's  carriage  towards 
thefe  obftinate  Fhaiifecs,  whoperfiftcd  in  their  unbelief;  He 
fighcd  deeply  in  hisfj'irlt,  and  mourned  fir  thehardnefs  of  their 
hearts.  Learn  thence.  That  to  gritve  and  mourn  for  tlic  fins 
of  others,  to  be  sfFeftcd  with  tlicm,  und  deeply  afflicted  for 
them,  is  a  gracious  and  Chrift-like  temper.  1;  is  not  AilTici- 
cm  touiak'-  an  outward  fliew  of  grieving  for  others  fius,  but 

we 


ritaifa 


^^^^^^^ 


Cha?.  vmi. 


St. 


MARK. 


Uy 


we  ought  to  lay  tlicm  to  heart,  nnd  to  be  inwardly  affliclcd 
for  them.  Jcfusfighcd  deeply  in  hisfpiriu  3.  A  fharp  reproof 
given  by  our  Saviour  tothcm.  At  the  fame  time  that  our  Sa- 
viour did  inwardly  grieve  for  the  Pharifces  vvickedncfs, 
He  did  openly  reprove  them  for  it.  It  is  not  fufficicnt  that 
we  nionrn  forthefln  of  others,  but  wemufl  prudently  reprove 
them,  as  occalion  is  offered,  and  our  duty  rcquircth.  4. The 
iin  which  the  Pharifeesare  reproved  for;  namely,  for  feding 
tifter  (ifign:  That  is,  for  demanding  new  miracles,  after  he 
I\ad  wroui^ht  fo  maii\'  before  their  eyes  to  prove  thcdivinity 
of  his  perfon.  Learn  thence.  That  it  is  a  fin  for  any  to  re- 
nuire  new  figns  and  miracles  for  the  confirmation  of  that  d-jc- 
trine,  which  has  been  already  fulTiciently  confirmed  by  mira- 
cles ;  yea,  an  Iicinous  fin,  which  defervtih  a  fharp  reproof 
and  cenfurc.  LafUy,  Our  Saviour's  prcremtory  denial  of  the 
Pharifces  prefumpluous  reqiicft  ;  1  here  Jkall  no  Jlgn  he  given  lo 
this  generation:  That  is, no  iiich  fign  or  miracle  as  they  defire 
or  would  have:  No  iign  or  miracle  (hall  be  wrought  at  their 
motion  and  fuit ;  although  after  this,  Chrift  of  hisown  accord, 
and  at  his  own  plcafuie,  wrought  many  miracles  before  their 
eyes.  Such  as  wilfully  harden  themfelvcs  againft  the  light  of 
their  owH  confciences,  are  rightcuiilly  delivered  up  to  hardiiefs 
of  heart,  and  iinal  impeiiitency.  Thcfe  hypocritical  Phari- 
fces Oiiit  their  cycsagainl't  the  moft  convictlve  evidence  ;  and 
they  arc  given  up  to  tiieir  own  obftinacy  :  Our  Saviour  left 
them,  and  entering  intc  a  pip  again,  departed  to  the  other Jide. 

1  4  Now  ilii  difclpus  had  forgotten  to  take  bread, 
neither  had  they  in  the  fhip  with  them  more  than 
one  loaf.  15  And  he  churgedthem.  Inlying,  Take 
heed,  beware  of  the  leaven  of  the  Pharifecs,  and  of 
the  leaven  of  Herod.  16  And  they  rcafoned  a- 
mong  themfelves,  faying.  It  is  becaufe  we  have  no 
bread?  17  And  when  Jefus  knew  iV,  he  faith  unto 
them,  Why  reafon  vc,  becauloyc  have  no  bread  ? 
perceive  ye  not  yet,  nor  undcrlland  ?  have 
ye  your  hearts  yet  hardened?  tSHaving  eyes,  fee  ye 
not  ?  and  having  ears  hear  ye  not  ?  and  do  yc  not 
remember  ?  19  When  1  brake  the  five  loaves  among 
five  thoufand,  how  many  balkets  took  yc  up?  They 
fay  unto  him.  Twelve.  20  And  when  the  feven 
among  four  thoufand,  how  many  bafkets  full  of  frag- 
ments took  yc  up  ?  and  they  faid,  Seven.  2  1  And 
he  faid  unto  them,  How  is  it  that  vo  do'not  under- 
ftand  ? 

Obferve  here,  I.  How  dull  llie  difciplcs  of  Ch rift  were, 
under  ChrilVs  own  teaching,  and  how  apt  to  put  a  carnal 
fenfe  upon  his  v.ords.  They  apprehended  he  had  fpoken  un- 
to them  of  the  leaven  of  bread,  what  he  intended  ot  the  leaven 
of  liie  Pharifecs  dcclrinc.  2.  The  rebuke  our  Saviour  gives 
Jiis  difciplcs  for  not  iinder(\andirig  the  ftnfe  and  iignification 
of  what  hefpake.  Chrift  is  much  offended  with  hisown  peo- 
ple, when  he  difeerns  blindnefs  end  ignorance  in  them,  after 
more  than  ordinary  means  of  knowledge  enjoyed  by  them  : 
How  is  it  tL't  \e  do  not  yet  underfiitr.d  ?  -^  The  metaphor  by 
which  Chri'l  fets  forth  the  corrupt  do(flrincs  of  the  Pharifces 
and  Hercdians.  He  compares  it  to  kiivtn.  Partly  for  its 
fotirncfs,  nnd  partly  for  its  difFiifivenef-.  Now  tire  leaven  of 
Ihrod,  or  the  Herodian.':,  is  fuppofc  1  i.k^o  tiiis.  That  becaufe 
Herod  was  made  kin^  of  the  }■■:•'         i  ?tthc  time  when 


the  prnmifed  MefTiah  tvns  cxpcAeJ,  tlierc  v.crc  thofe  that 
maintained  the  opinion  that  he  was  tlie  promifcd  Mtlliah; 
which  opinion  Clirift  compares  to  leaven,  becaufe  as  thatdif- 
fufes  itfelf  into  the  whole  mafs  or  lump  of  bread  with  which 
it  is  mixed,  fo  falfe  dodtrine  was  not  only  evil  and  corrupt  in 
itfelf,  but  apt  to  fpread  its  contagion  fariherandfartlier,  tothc 
infedling  of  others  with  it.  Zira;v7  thence.  That  error  is  as 
damnable  as  vice  ;  and  ptrf)ns  erroneous  in  judgment  are  to  be 
av(.i  led,  a.<  well  as  thofe  that  are  wicked  in  crnvcrfalion  ;  and 
he  that  has  due  care  of  his  foul's  falvation,  will  be  as  much  a- 
fraid  of  erroneous  principles,  as  he  is  of  debauched  prafliccs. 
4-  Our  Saviour  does  not  command  his  difciplcs  to  feparate 
from  communion  with  the  Pharifecs,  and  (blige  them  not  to 
hear  their  doftrinc  ;  but  only  to  beware  of  their  errors,  which 
they  mixed  witli  their  doftrine.  We  may  and  ought  to  hold 
communion  witlia  church,  though  erroneous  in  judgment,  if 
not  fundamentally  erronco;  s.  For  feparaticn  frem  a  church 
isnot  jiifliliable  upon  any  othergroundsthan  that  which  makes 
a  (eparation  between  Gixl  and  that  church,  which  is  either  .i- 
poffafy  intogiofs  idolatry,  or  in  point  of  doftrinc,  into  data- 
nable  herefy.  5.  Tiie  fault  obferved  by  our  Saviour  in  his 
diiciples,  hardnefs  of  heart  ;  Have  \c  your  hearts  yet  hardened? 
There  mav  be,  and  ott-times  is,  fome  degree  of  hardnefs  ui 
heart  in  fmoere  chriitians;  but  this  is  not  indulged  and  de- 
lighted ill.  As  Chrill  is  grieved  for  the  hardnefs  of  his  peo- 
ple's hearts,  foare  they  grieved  alfoi  it  is  both  bitter  and  bur- 
denfome  fo  them.  I 

22   5  And   he  cotneth  to  Befhfaida;    and    they' 
briiiq;  a  blind  man  unto  him,   and  bcfought  liiin  to 
touch  him.      23  And  he  took  the  blind  man  by  the 
hand,    and  led  him    out  of  the  town  ;  and  when  he 
had  fpit  on  his  eyes,  and  put  his  hands  upon  him,  he- 
afkcd  him,  If  he  faw  ought  ?   24  And  he  looked  up;  ■ 
and   laid,   I   lee  men  as  Liees,    walking.      25  After 
that,  he  put  Kli  hands  again  upon  his  eyes,  and  made 
him  look  up  :     and  he  was  reftored,  and  faw   eveiy 
man  clearh',      26  And  he  lent  him  away  to  his  houlc 
faying,  Neither  go   into  the  tov/n,  nor  tell  it  to  any  • 
in  the  town. 

Here  we  have  recorded  a  fpecial  miracle  wrought  by  our 
Siviour  at  Eethfaida,i.i  curing  u  blind  irnn brought  unto  him. 
Where  chjerve,  I.  What  evident  proof  the  Pharifecs  had  (jf 
Cl;rift's  divine  power  and  (^^Klhead  :  lie  had  before  caufed 
the  deaf  to  hear,  the  d'.mh  to  fjiea^,  iwd  the  lame  to  xvath;  no-.v 
he  makes  the  blind  to  fee;  yet  did  the  Pharifecsobftinately  re:l!l 
all  means  of  their  conviction,  and  continued  inoppofinon  to 
truth,  to  their  inevitable  and  unutterable  condemnation. .  z. 
The  wonderful  humility,  the  great  c- ndeicenfion  ofje.^us 
Chrill  towards  this  h'ind  man:  He  t)ek  him  by  the  hand,  and 
hd  him,  himfelf.  A  great  evidence  of  his  condefcending  iiu- 
mility,  and  of  his  goodnefs  and  mercy  ;  fhcwi:ighow  ready 
and  willing  he  was  to  help  and  heal  him  :  S>;ehere  afmgular  j 
pattern  of  humility  andcondefcending  grace  and  mercy  in  our  ■ 
dear  Redeemer,  in  that  he  vouchfafed  with  hisown  hanJs 
fo  take  and  lead  a  poor  blifid  man  through  the  Jlreets  of  Beth- 
f.iida,  in  the  fight  of  ail  the  people.  Let  us  learn  of  hi.-.-,, 
ruhoxuas  thus  tneth  andhjivh  in  heort.  3.  Our  Lord  leads  the 
blind  man  out  qf  the  town  before  he  hjsl.s.jiim  ;  not  in  ;hc 
town,  where  all  the  people  migiit  take  notice  of  jt.  There- 
by teaching  us  to  avoid   ill   ilitw  of  anibi'.icn,    ail  .ippcaruncc 

of 


.i^a^ 


St. 


MARK. 


CuAP.  vm 


of  vain-glory,  in  wiiaf  we  do.  tvcn  at  Chrlfi Jwgkt  not  his 
*'lLn  gkry,  hut  tki  ghry  cf  Urn  thit  fent  him.  .\.  The  man- 
ner f'l  ihc  cure  wrought  upon  tl:isl;liiid  ni:in  :  it  v.as  gra'Ki-i, 
.uid  by  J  .c;rces  ;  not  inllantaiicoiis  and  at  once:  lie  hid  firfl 
4  fjaik,  dim,  and  obfcure  fight ;  attorwnrds  a  cicjrand  pt-rltifl 
^l^^lt.  Ciirilt  thereby  gave  exidcnce  of  his  abfolate  and  om- 
nipotent power,  that  he  was  not  :ied  to  any  particular  jncar.s, 
or  manner,  or  order  of  woikintj  ;  but  wrought  Ms  miracL-s 
\ariiiiitly,  Bs  he  faw  to  be  moft  tit  for  the  glory  of  GoJ,  and 
the  bLnLi'it  of  his  pe*.plc.  Laltly,  The  tharge  given  I/y 
riir  Savinur  not  to  publifh  this  miracle  in  the  t.-.wn  of  Ecth- 
faida;  a  place  where  Chii.t  had  fo  often  preached,  and 
^vrought  fo  many  miracles ;  but  the  jiihabitunts  h;.d  fo  oblti- 
ratcly  and  contemptnoully  undervalued  and  (icrp'fed  both  his 
d  )£lrine  and  miracles;  therefcrs  we  read.  Matt.  Tii.  i\.  that 
ur    Sa\iour  denounced  a  zvj  j'la'mfl  Btthfiiua,  airuriri;^  her, 

hat  it  ivoiiU  be  more  tokrahli  f:r  Tyre  ttK.l  Sid^.'r  trw;  Jcr 
\her.       The   liighcr   a    people    rife   under   tlie   means,   the 

owcrthey  fail  if  they  mifcurry.  S'.ich  a  pcojde.as  have  been 
iicarell  to  convcrfion,  being  not  converted,  lliaU  have  the 
greatclt  condemnation  when  they  arc  judged. 

27  And  Jcfus  went  out,  and  his  dil'ciples.  into  the 
towns  of  Cclarea  Philiupi :  and  bj-  the  way  he  alkcd 
his  difciples,  faying  unto  them,  Whom  do  men  fay 
that  I  am?  28  Aiidtheya;ifweied,  John  the Baptiil: 
but  iomc  fay,  Ellas  :  andothcrs,  One  ofthcpiophcts. 
2^  And  he  faith  unto  them,  But  whom  lay  ye  that 
lam?  And  Peter  anfweieth,  and  faith  unto  him. 
Thou  ait  the  Chrift.  30  And  he  charged  themthal- 
lliev  fhould  tell  no  man  of  Jiim-  31  And  he  began 
to  teach  them,  that  the  Son  of  man  mufl  fuITer  ma- 
any  things,  and  be  rejcflcd  of  the  elders,  and  the 
chief  priefls  and  fcribcs,  and  be  killed,  and  after 
three  days  rife  again.  32  And  hefpake  that  laying 
openly.  And  Peter  took  liim,  and  began  to  rebuke 
him.  33  But  when  he  iiad  turned  about,  and  look- 
ed on  his  difciples,  he  rebuked  Peter,  faying,  Get 
thee  behind  me,  Satan  :  for  thou  favoureft  not  the 
things  that  be  of  God,  but  the  things  that  be  of  men. 

Thefe  verfes  rrdafe  to  us  a  conference  whieh  our  Saviour 
had  with  his  difciples,  touching  their  own  and  others  o- 
pinionofhis  perfon.  Where  n^cny,  i.  The  place  where 
Chrift  and  his  difciples  did  confer  :  It  v/as  in  the  ivny  as  they 
xialked  t'igether.  Teaching  us  our  duty  to  take  all  occafions 
and  opporinnities  for  holv  conference,  for  good  di'courfe 
touching  fpi:  i;ual  things,  when  in  the  houfe,  when  in  the 
field,  when  travelling  in  the  way,  Mai.  iii.  16.  Then  they 
tl}ui feared  /he  Lcrdjfaie  cffrn  one  lic.ncthcr.  2.  Tlic  ctntcr- 
cnce  iiftlf  :  //  hem  do  men  Jay  that  I  am  ?  T'lat  •»>  What  do 
I'le  comincn  people  think  and  fpeak  of -mc?  Not  as  if  Chrifl 
v^cre  iiTiorant  whut  men  faid  of  him,  or  did  vain-glorioully 
inquire  after  the  opinion  of  the  muliitude  concerning  him; 
but  with  an  intention  more  iirmly  to  fetile  and  clh-.blifli  iiis 
difciples  in  the  belief  of  hia  being  tne  true  and  promifed  Mef- 
lias.  ^["I'.e  difciples  tell  him,  ihMjome  fnid.  He  was  Joh'H 
the  B.-'pifl,  others  Elias,  ithtrs  one  of  the  prophets.  It  is  no  new 
ihiii^,  it  fecuK  to  fe»J   dircrlity  of  judomvnts  and  opinions 


concerning  Chrifl  and  the  aflFairsof  hiskingdcm  :  When  our 

Sjviour  was  amongft  r.v-n,  v.ho  daily  conv  trfed  wi'hhim,  ycr 
was  there  then  a  great  divcrfity  of  opinions  ctncerning  him.  '" 
ll'iw  St.  Peter,  as  the  mouth  of  all  the  apoftlc.:,  and  in  th  i. 
names,     inikcs    a  full    an.l  ope-n  confeflion    of  Chrifl,    '..v- 
knowledging  him  to  b;  the  true  and  promifed  Mefliali ;  Pet-  ■ 
faid,  tljo.i  art  the  Chrift.      Whence /rs/r,  that  theveilof  Chiili 
human  nature  diil  not  keep  the  c^c of  his  difciples  laith    frc: 
I'eeinghim  to  be  truly  and  really  Ciod.     (2.)    Tiw  Jehis,  ti. 
fon  of  tlic  Virgin  Mary,    was  the  Chrifl,  the  true  MefTiah,  or 
the  perfon  ordained  by   Got!  to  be  the  Mediator  betwi>.t  G'>d 
and  men,  the  Redeemer  and  Saviour  cf  mankind;    Tli-jua: 
the  Chrift.     4.  The  charge  and  fpccial    injuncliu.-.  given    I- 
our  Saviour,  ti  tell  ho  man  of  him  \  that  is,  yyoi  c.-nnmcnly  a: 
openly  to  declare  that  he  was  the  Son  of  Goil,the  true  ?vfcl: 
ah  ;  becaufe  he  was  now  in  his  Rate  of  humiliatiim,  and  tl. 
glory  of  his  divinity  was  to  be  c/>nccalcd  till  his  rcfurruiflio: 
Chrift  had  his  own  fit  times  and  proper  U;afons,  in  wiiich  \: 
revealed  th--  great  mvfteries  of  his  kuigdom  to  ilic-  world. 
The  great  w  ifdom  of  our  Saviour  in  acquainting  his  difcipL- 
wlth  the  near  approach  of  his  death  and  paffion  ;    thereby  :  . 
prevent  that  fcandal  and  offence  which  othirvafe  they   mig' 
have  taken  of  his  fiifFerings.;  the  better  to  fit  and  prepare  the., 
to  bear  that  great  trial  ;  and  to  correct  the  error  v.  Iiich  they 
had  entertained,    touching    an    cailhly    kingdrm  of  Chri'f, 
That  the  Mefliah  was  to  be  a  temporal  prince.   6.  St.  Peter 
Carriage   towards  Clirift  upon  this  occafion  :    He  took  him 
fide,  and  began  to  blame  him  for  aiTirmlng  that  he  mult  di-. 
O    how  ready  is   flefh  and  blooil   to  oppofe  every   thing  that 
tends  t(j  fiirfering  ;  What  need  have  we  to  be  fortified again'^ 
the  temptations  of  our  friends  as  well  as  of  our  enemies  !   Sj- 
t.m  fomo times  makes  ufc  of  good  m.en  as  his  inftnmients  to  J  j 
his  work  by,  when  they  little  fufpccl:  Little  did  Pcterthink, 
that  Satan  now  fet  him  on  work  to  hinder  the  redemption  <  f 
mankind, by  diftiiading  Chrift  from  dying.  7. With  what  indig 
nation  Chrift  rejefls  Peter's  advice:   Get  tliee  iebind  jne,  Satan 
Chrift  heard  Satan  fpeakinj  in  Peter  ;   It  was  Peter's  tongue 
but  Satan  tuned  it  ;    therefore  Chriil  calls  Peter  by  Satan's 
name  :  They  that  will  do  the  devil's  work,  rauft  have  the  dc 
vils  name  too  ;  He  that  would  hinder  the  redcmptionofman- 
kind,  is  Satan,  an  adverfary  to  mankind.      From  our  Saviour's 
fmart    reproof  given  to  Peter,    -wc  learn.  That  no  refpeft  to 
men's  perfons,  or  regani  to  their  piety,  muft  caufe  us  tofiatter 
them  in  their  lins,  or  move  us  to  fpeak  favourably  of  their  fins: 
As  well  as  our  Saviour  loved  Peter,  he  rebukes  him  feverely. 
O  Lord  !    fo  intent  w.uthy  heart  upon  the  great  work  of  our 
rcdtniptioii,  that  thou  couldil  not  hear  the  leaft  word   thr' 
fliould  obftruiS  thee  Ik  it,  or  divert  ihec  from  it.     Get  thee  Ic 
hiiid  fite,  Sfitan :  for  thou  favourej} not thclhings  ivhichbeof  Gid, 
but  tlye  things  that  be  of  men. 

34  And  when  he  had  called  the  people  unto  him 
with  his  difciples  alfo,  he  faid  unto  them,  Whofoe- 
ver  will  come  after  me,  let  him  deny  himlelf,  and 
take  up  his  crols.  and  follow  me.  35  Tor  wholoc- 
vcr  will  favc  his  life,  fhall  lofeit;  but  whofoever 
fliall  lolc  hi.s  life  for  my  lake  and  the  gofpel'.'!,  the 
fame  fhall  lave  it. 

Olferve  here,  How  our  bleficd  Saviour  reccoir.mends  hi 
Jeligion  to  every  cnc'sclefticn  and  choice,  not  attcmping  b' 

lorv 


ClIA".    VI. 


St. 


M     A     R     Id 


*5i 


force  and  violence  to  comp?!  any  pcrfon  to  the  embracing  nf 
it:  ff  any  invi  u-i!l  romc  lifter  trie  \  that  is,  if  any  man  chiifes 
and  rcfolvcs  to  be  a  Chriltian.  2.  Our  Saviour's  terms  pro- 
pounded ;  namely,  fclf-dcnial,  gofpel-fuffcring,  and  gol^pel- 
fcrvice.  (l.)  Self-denial;  Let  h'lm  deny  hlmjelf.  By  which 
we  arc  not  to  nnderfland,  cither  the  denying  of  our  fcnfes  in 
matters  of  faith,  or  the  rcnoimcing  our  reafon  in  the  matters 
of  religion  ;  but  a  willingncfs  to  part  with  all  our  earthly  com- 
forts, and  tcmporr.l  enjovments,  tor  the  fuke  of  Chrift,  when 
called  thcreun'.o.  (2.)  Gofptl  fuftering  ;  He  inuji  take  up  his 
cfifs.  An  allufionto  the  Roman  cuftom,  that  the  malefaiftor 
who  was  to  be  crucified  took  his  crofs  upon  his  (houldcr,  and 
carried  it  to  the  place  of  execution.  Where  ;:5/c.  That  not 
the  making  of  the  crols,  but  the  patient  bearing  of  it,  when 
God  has  made  it,  and  laid  it  upon  our  fhoulders,  is  the  duty 
enjoined;  Let  h'lm  take  up  hU  crofs.  (3.)  Gofpel-fcrvicc ;  Let 
himfollc/w  ;w,  fays  Chrilh  that  is,  obey  my  commands,  and 
imitate  my  example.  lie  muft  fct  my  tifc  and  dodrine  con- 
tinually before  him,  and  be  daily  correcting  and  reforming 
of  his  life  by  that  rule  and  pattern,  t,.  The  reafons  urged  by 
our  Sa\iour  to  induce  men  to  a  willingncfs  to  lay  down  their 
Jives  for  the  fake  of  Cirifl  and  his  religion  ;  He  'that  ivlll  fave 
his  Ufc,jhall  l-.fe  It ,  and  he  that  it  zvHiing  to  loj'e  his  lifepjr  the 
gifpcrsfaie,  the  fume  Jhall  find  it.  Intimating  tons,  i.That 
the  love  of  this  temporal  life  is  a  great  temptation  to  men  to 
deny  Chrifl,  and  to  renounce  his  holy  religion.  _  And,  2. 
That  the  fureft  way  to  attain  eternal  life,  is  cheerfully  to  lay 
down  our  temporal  life,  when  the  glory  of  Chrift,  and  the 
'    'lour  of  religion,  requires  it  at  cur  hand. 

36  For  what  fliall  it  profit  a  man,  if  he  fliall  gnia 
the  whole  world,  and  lofc  his  own  foul  ?  37  Or  what 
,  ,iliail  a  man  give  in  exchange  for  his.  foul  ?  • 

Our  Saviour  had  ihewn  in  the  former  verfes  the  great  dan" 
ger  of  feekii'.g  ii)  favc  our  temporal  life,  by  expofing  to  iiaz- 
ard  our  eternal  life.  This  he  confirms  in  the  words  before 
_HS  by  a  double  argir.ncat ;  thcnrft  drawn  from  the  excellency 
of  etern.-il  life,  orViielife  of  the  foul ;  the  feconddmwn  from 
the  irrccovcrablti'.trs  of  this  lofs,  or  the  impofubiiity  ofre- 
(^ecming  the  lofs  of  the  foul  by  anyway  or  means  whatfoevcr; 
IVhat  ihfiU  n  m.m  groe  in  exchange  for  ijii  foul'?  Learn,  i .  That 
.almighty  God  has  inllruclcd  everyone  of  us  with  a  foiii  of 
inc(ud>able  woiih  and  precioufncfs,  capable  of  being  iavtd  or 
}o'X,  and  that  to  all  eternity.  2.  That  the  gain  of  the  whole 
world  is  not  comparable  witii  the  lols  of  one  precious  fo!;l : 
The  foul's  lofs  is  an  inconceiv.sble,  irrecompe.ncib'e,  and  ir- 
recoverable lot's; 

38  V/hofocvPrthercfdrc  fliall  be  aflia-mfdofme  and 

«•!  my  words  in  this  adulterons  aird  finful  generation ; 

oi  him  alfd  fhall  the  Sun  of  man  be  afnamcd  when 

Jjc  comcth  in  the  glory  of  his  Father,  with  the  holy 

."ngels;.- 

Tiiar  is,  wHofocver  fliall  deny  ordifewn  me.  either  in  my 
penon,  m-.  gofptl,  or  "my  member^,  for  any  iesr  r>r  favour  of 
man,  he  f'l.ill  with  iTiam'e  be-difotvned  ami  citrnally  rejected 
by  me  at  the  trreat  day.  There  are  two  pailior.s  that  make 
perfcns  difown  Chrift  and  i^ligion  in  tiic  day  of  temptation; 
inmelv,  fear  and  (hame:  Many  good  men  have  been  over- 
come by  the  former,  as  St.  Peter,  and  others ;  but  we  find 
•■not  any  good  nun  in  fcripture   guilty  of  the  latter,  namely. 


that  denied  Chrifl  out  of  Htime  ;  this  argues  a  rotten,  un- 
foundand  corrupt  heart.  If  any  man  thinks  it  bi.neath  his  ho- 
nour and  quality  to  own  the  oppjfed  truthsauddcfpifed  mem- 
bers of  Jcfus  Chrifl,  he  will  think  it  much  more  beneath  him, 
his  honour  aiid  dignity,  to  own  them  atthcgreat  day.  Learn 
hence.  That  it  is  not  fuflicient  that  wo  own  Chrill  in  believ- 
ing in  him,  but  we  mull  honour  him  byan  outward  i)r()felling 
of  him  alfo.  Secondly,  That  fuch  as  are  alhamcd  of  Chriifs 
doctrine  or  members,  a.'c  afliamedof  Ciuill  iiimfilf.  Third- 
ly, That  fuch  as  cither  for  fear  dare  not,  or  for  lliame  will 
not,  own  the  doctrine  ef  Chrill,  or  the  members  of  Chriit 
now,  fhall  find  Chriit  alliamed  to  own  and  confcfs  them  at 
the  great  dav  :  Il'h^f'.everis  ajhamed  of  me,  and  if  mt  xvorJi , 
ice.  '  ' 

CHAP.     IX. 

AXD  he  faid  untothem,  \'erily  I  fay  unto  you, 
that  there  be  fomc  of  them  that  Hand  here  v/hich 
ihall  not  tafl.e  of  dcatli,  till  they  have  fcen  the  king-  - 
d'jiu  of  God  come  with  power. 

There  is  a  threefold  fen fe  and  interpretation  t^ivcn  of  thcfo 
words  by  expofitors.  i.-  Some  refer  the  words  to  the  times 
of  the  gofpel  after  Chrift's  refurrciEtion  and  afccnfion  v,  htn 
the  gofpel  was  fpread  and  propagated  far  and  near,  and  tie 
kingdom  of  God  came  with  pou-cr.  I^nrn  hence.  That  \\  here 
the  go.fpel  is  powcrfaliy  preached,  and  cheerfully  cbevc<i, 
there  Chriit  comcth  moil  gloriouilv  in  his  kingdom.  2.  O- 
thcrsundetil.uid  thcfe  words, otChrilt's  comingand  cxerciflng 
his  kingly  pcrvver  in  the  deflruclion  of  Jerufaj^m  ;  which 
fome  of  the  apollles  then  Handing  bv  lived  to  fee;  3.  Othe.-s 
i'as  mofl  agreeable  to  the  context  undcrftai'.dthc  words  as  ri  - 
Jatingtocur  S.sviour's  transfiguration :  As  if  he  h.ad  fai.i, 
Sjw."  cf  y-ju,  nieaning  Pcier,  James,  and  John,  iiiali  Jliortlv 
fee  meupon  mount  'I'abor,  infuch  fplendor and  glory,  as  Ihjll 
be  a  pnludiuin,  a  ihaaow  and  reprcfcntation  of  that  jjlorv 
wJiich  I  Oiali  appear  in  when  I  come  to  judge  the  work!  a: 
the  great  day.  And  whereas  our  Saviour  fays,  not,  there  be 
fome  ftanding  here  which  ihall  not  die,  but  uhicliyru,'/ «;.* 
tr./)e  of  deiith,  this-implies  two  things..  I.  That  after  the  v 
had  feen  hi.-;  transhsuration,  they  mult  tafte  of  dentil  as  vtli 
ai  others.  1.  That  thsv  fhould  but  tadc  of  it,  and  no  rri.ire. 
From  v.hena  /i'«r//;  I.  That  the  faithful  fer\ants  and  Jifjiptes 
of  Chri.'t  ni'j.'l  at  length,  hi  Gods  appointed  time,  t.'.'i  ui'ivi 
\\i\c  expt:risrii;.e  of  death  as  well  asothers,  2.  Tliu?  .';!:;].'• 
they  mitdlalte,  yei  thev  Ihail  but  tafte  of  death,  t:i 
tirink  oftht  dregs  of  that  bitter  tup;  though  they  ;...:  . 
.iz:\d  of  death,  yet  fhall  they  not  bt  overcome  by  it,  ]iy.\  ;,;.l.c 
\ery  fall  get  victory  over  it; 

2  And  after  fix  days  Jcfus  taketh  with  hi;:.  . 
and  James  :md  John,  and   leadcth  them  up  ir  ' 
Li:^h  mountain  apart  by  themfcives;  an.dh^^ 
figured  before  them. 

Here  we  have  tlie  hiftory  of  our  Saviour's  tn'T:":Tnratic»n  : 
when  he  Li.!,  as  it  were,  the  garments  nf  our  ' 
afidc  for  a  littletime,  affiimingto  himfelf  the  r  .  •.  • 

."ind  glor}',  to  deinonflrate  and  teftify  the  truth  ct  hisdix::...  v 
f f  r  this  divine  glorv  was  an  evidence  of  his  di\ine  nature.  : 
nlfo  en  emblem  of  that  glorv  which  he  audhisdifciplcs;  iX.  w 
faithful  fervants  and- foiloweir,  thail  enjoy  itcgtihei  i.T  ... 
vtn. 


'5« 


St. 


MARK. 


Chap, 


IX. 


3  And  his  raiment  became  fliining,  exceoding 
white  ae  fno-.v.  lo  as  no  fuller  on  earth  can  white 
tliem.   4    And  there  appeared  unto  them  Elias  with 

.Mofcs:   and  tliey  wcr.' talkin',^  with  Jefus.     5    And 
Peter  anfu'crcd/and  faid  to  Jeliis.  Maftcr.  itis  good 

for  us  to  be  here  :  and  let  us  make  three  tabernacles  ; 
one  for  thco,  and  one  for  Mofes.  and  onefor  Elias, 
<5  For  he  wifl;  not  what  to  lay  :  for  they  were  fore 
afraid.  7  And  there  was  a  cloud  that  overlhadowcd 
thcni :  and  a  vojce  came  out  of  the  cloud,  fiiying, 
This  is  my  beloved  Son  :  hear  him.  S  And  fuddcn- 
ly,  when  they  had  looked  round  about,  they  faw  no 
man  anv  more,  lave  Jefus  only  with  themfelves. 

Ohfn-ve  here,  I.  That  to  confirm  his  difciples'  faith  in  the 
truih  ofChrilt's  divine  nature,  he  was  pleafcd  to  fuftlr  the 
rays  of  his  divinitv  to  dart  forth  before  their  eyv-s  fo  far  as 
they  were  able  to  bear  it.'  His  face  Ihiiicd  with  a  plcafing 
bil^htr.efs,  and  his  raiment  \\\\\\  fuch  a  glorious  hiftrc,  as  did 

■  at  once  both   dazzle   and    deliglu  the  eyes  of  the  d'ilciplcs.   2. 
The  choice   vhich  our  Saviour  makes  of  the  v  itncircs  c>fhis 
piorioustransfeuraticn  ;  his  three  difciples,  Peter,  James,  and 
Johiirbutwhy  dilciples?  Why  three difeiples?  Why  thefethrec? 
I. Why  difciples.'  Pccaufe  this  transtiguratiori  was  a  type  and 
Ihadow  of  his  glory  in    heaven:  Chriil  vouchlafes  therefore 
the  earncft  and'iiill:  fruits   ofthatt;lory  only  to  faint.s  upon 
whom  he  intended  to  beftow  the  full  harvelt  in  due  time.     2. 
Why  three   difciples?   Becaufe  three  were   fufficient  to wit- 
ncfs  the  truth  and  reality  of  this  miracle.     Jiidas  was  unwor- 
thy of  this  favour  ;  yet.'left  he  Ihould  murmur,  or  be difcon- 
ttnted,  others  are  left  out  as  well  as  he.     But,   3.  Why  thefe 
three,  rather  than  others?   Probably,  .(i.)  Becaufe  thefe  three 
were  m.ore  eminent  for  grace,  zeal,  and  love  towards  Chrift. 
Now,  the  m.oft  eminent"  manifeflations  of  glory   are  made  to 
thofc 'that  are  mod  excelling  in  grace.  (2.)  Thefe  three  diftn- 
pleswcre  %\itneircsof  ChrilVs  agony  and  paflion  ;  to  prepare 
tbcm  for  which,  they  are  here  made  witncflcs  of  his  transfi- 
guration.    This   glorious  vif.on   upon  mount   Tabor  fitted 
them  to  abide  the  terrorof  mount  Calvary.     Ohjirvc,  3.  The 
glorious  attendants  upon  our  Saviour  at   his  transfiguration. 
They  were  tivo,  two  men,   and  thofc  tw«  men,  AIoJss  and  E- 
lias.     This  being  but  a   glimpfe  of  Chrift's  glory,  not  a  full 
manifcftation  of  it,  only  two  of  the  glorified  faints  attend  at  it. 
Thefetwo  attendants  are  not  two  angels,  but  two  men  ;  becaufe 
men  were  more  nearly  concerned  than  angels   in  what  was 
done,  But  why  Mofcs  and  Elias  rather  than  other  men  ?   (i.) 
Becaufe   Mofcs  was   the  giver  of  the   lav.-,  and  Elias  was  the 
chief  of  the  prophets.     Now  both  thefe  attending  upon  Chrifl, 
did  flmw  th-;  confent  of  the  law  and  the  prophets  with  Chriil, 
and  their  accompUnimtnt  and  fulfilling  in  him.  [2.)  Becaufe 
thefe  two  were  the  mod  laborious  fcrvantsof  Chrift  ;  both  ad- 
ventured their  lives  in  Givi'scaufc,  and  therefore  are  highly 
■  honoured  by  hiin.      For,  tlyje  that  honour  him,  he  will  honour. 
4.  The  carriage  and  demeanour  of  the  difciples  upon  this 
great  occafion ;  {i.)  They  fupplicate  Jcfiis,  not  Mofcs  and E- 
fias ;  they  make  no  fuit  to  them,  but  to  Chrift  only  :  Majler, 
it  is  gocd  being  here.     O  what   a  ravilhing  comfort  and  fatis- 
fadion  is  the  communion  and  fellowlhip   of  the  faints!  But 
the  preftncc  of  Chiift  wwigft  tkcm  readers  their  joys  tran- 


porting.  (2.)  They  proffer  their  fcrvice  to  farther  the  cop 
tinuancc  of  what  they  did  enjoy.  Lei  us  mah  three  tahcn,, 
da.  Saints  will  ftitk  at  no  pains  or  cort  for  the  enjoyment 
of  Chrift's  prefence,  aitil  his  peoples  company.  Learn  her.ae, 
That  a  glimpfe  of  heaven's  glory  \i  fufficient  to  wrap  a  foul 
into  ecftacy,  and  to  make  it  out  of  love  with  worldly  compa- 
ny. (2.)  That  we  are  too  apt  to  defire  more  of  heaven  upon 
earth  than  God  will  allow.  We  would  have  the  heavenly 
glory  come  down  to  us,  but  are  unwilling  by  death  to  go  up 
to  that.  5.  How  a  cloud  was  put  before  the  difciples  eyes 
when  the  divine  glory  was  manlteftcd  to  them  ;  partly  to  al- 
lay the  luftrc  and  rcfplcndency  of  that  glory  which  they  were 
fwallowcd  up  with.  The  glory  of  heaven  is  infupportablein 
this  finful  rtate;  we  cannot  bear  it  unveiled;  and  partly  to 
hinder  their  farther  prying  and  looking  into  that  glory.  We 
mull  be  content  to  behold  God  through  a  cloud  darkly  henc, 
ere  long  we  frail  fee  himfnce  f)face.  6.  The  teftimony  given 
out  oftlie  cloud,  by  God  the  Father,  concerning  Jefus  Chriil 
his  Son:  This  is  my  L'ehved  Son,  hear  him.  VVhere  na^f,  i. 
The  dignity  of  his  perfon  ;  lie  is  my  Sen.  For  nature  co-ef- 
fential,  and  for  duration  co-eternal,  with  his  Father.  2.  The 
endearedncfs  of  his  relation,  he  is  my  bchvtd  i'.tr.,  becaufe  of 
his  conformity  to  mc,  and  coiupiiance  with  me.  Likenefsi* 
the  caufe  of  love  ;  and  an  ♦tion  and  harmony  of  wills  caufcs 
a  mutual  endearing  of  afteclions.  3.  The  authority  of  his 
dodrine, //c.vr  ye  him :  not  Mofes  and  Elias,  who  were  fer- 
vants;  but  Chriil,  my  Son,  whom  I  have  commillioned  to  be 
the  great  prophet  and  teacher  of  my  church.  Therefore  a- 
dore  him  as  mv  Son,  believe  in  him  as  your  Saviour,  and  hear 
him  as  your  lawgiver.  The  obedient  ear  honours  Chrift 
more  than  either  the  gazing  eye,  the  adoring  knee,  or  the  ap- 
plauding tongiie. 

o  And  as  they  came  do\vTi  from  the  mountain, 
he  charged  them,  that  they  Ihould  tell  no  man  what 
things  they  had  fcen,  till  the  Son  of  man  were  rifen 
from  the  dead.  10  And  they  kept  that  faying  with 
themfelves  queflioning  one  with  another  what  the  ri- 
fing  from  the  dead  fliould  mean.  1 1  And  they  afk 
ed  him,  faying.  Why  fay  the  fcribes  that  Elias  muft 
firft  come  ?  12  And  he  anfwered  and  told  them, 
Elias  verily  cometli  firft,  and  reiloreth  all  things ; 
and  how  it  is  written  of  the  Son  of  man,  that  he 
muft  fufFer  many  things,  and  be  let  at  nought,  i;^ 
But  I  fay  unto  you,  That  Elias  is  indeed  come,  and 
they  have  done  unto  him  whatfoeverthey  lifted,  a« 
.  it  is  written  of  him. 

'Ohfervchtitc,  I.  The  ftricl  injundlion  given  by  Chrift  t« 
his  difciples,  not  to  publiih  or  proclaim  this  glorious  vitioB 
at  his  transfiguration  till  after  his  refurreclion  ;  becaufe  be- 
in  o- now  in  a  ftate  of  humiliation,  he  would  have  his  divine 
majeftv  and  glory  \  tiled  and  concealed.  Learn  Iitiice,  That 
the  divine  glory  of  Chrift's  perfon,  as  God,  he  was  not  to  hs 
maniftftc(r  fuddcnl)',  and  all  at  once,  but  gradually,  and  by 
rteps.  Firft  more  obfcurely,  by  his  miracles,  by  the  forced 
acknowledgments  of  devils,  by  the  free  confcllion  of  his  dif- 
ciples, and  by  the  glorious  vifion  of  his  transfiguration  ;  but 
the  more  clear  and  fidl,  the  more  public  and  open  nianifefta- 
tion  of  his  divine  glory,  was  at  the  time  of  his  relurreclioa 

aiij 


^mimAmMi 


iiAP.  i>:. 


St. 


M     A     R    X. 


153 


and  aflenfion.  2.  The  difciplcs  obedience  to  Chrill's  in- 
juiK^ion,  touching  the  concealing  of  his  transfiguration  till 
after  his  refurrec'tion,  tkey  kept  thot  faying  '.uith  them/ches, 
queji'r,;iing  one  'uiilh  anitker  what  the  rifing  fr:m  the  dead 
jfh'jild mean.  Not  tliit  they  queftioned  the  refurreclion  in 
general,  but  Chriit's  relurreclion  only  in  particular,  be- 
caui'e  Ijis  refurrciition  did  luppofe  his  dejth  ;  and  they 
could  not  conceive  how  the  MefTiah,  whom  they  trroneoui- 
ly  luppofed  mult  be  a  temporrl  prince,  (hould  fufFcr  death 
at  the  liands  of  men.  3,  The  queftion  whicii  the  difciples 
put  to  Clirid,  how  the  obfervation  of  the  Jew  ifh  dodors 
holds  good  :  namely,  That  Elias  mull  come  before  the 
Moflias  came  :  we  fee  the  Mefiias,  but  no  Klias.  Our  Sa- 
viour anfwers.  That  EHas  vas  came  already  ;  not  Elias  in 
perfbn,  but  one  in  the  j'piric  and  power  of  Elias,  to  wit, 
John  the  Baptiil,  who  was  prophefied  of  under  the  name 
of  Elias :  there  being  a  great  refemblance  between  the 
Elias  of  the  Old  Teikment  and  the  New,  viz.  John  the 
Baptilt ;  they  were  both  men  of  great  zeal  for  God  and 
religion,  they  \\  ere  both  undaunted  reprovers  of  the  faults 
of  princes,  and  they  were  both  implacably  hated  and  per- 
fecuted  for  the  lame.  'ihence  kart:,  'i'hat  hatred  and 
perfecution,  even  unto  death,  has  often  been  the  lot  and 
portion  of  fuch  perfons  who  have  had  the  courage  and  zeal 
to  reprove  the  faults  of  princes.      EUas  is  indeed  come,  &c. 

145  And  when  he  came  to  his  difciples,  he  faw 
a  great  multitude  about  them,  and  the  fcribes  quefli- 
oning  with  them.  15  And  flraightway  all  the  peo- 
ple, when  they  beheld  him,  were  greatly  amazed, 
and  running  to  him,  faluted  him.  16  And  he  afk- 
ed  tlie  Icribes,  What  queftion  ye  with  them?  17 
And  one  of  the  multitude  anfwered  and  faid,  Mafler 
I  have  brought  unto  thee  my  fon,  which  hath  a  dumb 
fpirit ;  18  And  wherefoever  he  taketh  him,  he  tear- 
eth  him, and  he  foameth,  and  gnaflieth  with  his  teeth 
•and  pineth  away.  And  I  fpake  to  thy  difciples,  that 
they  fhould  call  him  out ;  and  they  could  not.  ig 
He  anfwered  him,  and  faith,  Ofaithlefs  generation, 
how  long  fhall  I  be  with  you  ?  how  long  fhall  I  fuf- 
fer  you  ?  bring  him  unto  me.  20  And  they  brought 
him  unto  him.  And  when  he  faw  him,  flraightway 
the  fpirit  tare  him  ;  and  he  fell  on  the  ground,  and 
wallowed  foaming.  31  And  he  afked  his  father. 
How  long  is  it  ago  fmcc  this  came  unto  him  ?  and 
lie  faid,  OfacJiild.  22  And  oft  times  it  hath  call 
him  into  the  fire,  and  into  the  waters  to  deflroy  him; 
but  if  thou  canfl  do  any  thing,  have  compalfion  on 
.  and  help  us.  23  Jeius  faid  unto  him.  If  thou 
,!iil  believe,  all  things  are  polliblc  to  him  that  be- 
licvcth.  24  And  flraightway  the  father  of  the  child 
cried  out,  and  faid,  Lord,  I  believe  ;  help  thou  mine 
unbelief,  25  When  Jefus  faw  the  people  came  runn- 
ing together,  he  rebuked  the  foul  fpirit,  faying,  T/'xu 
dumb  and  deaf  fpirit,  I  charge  thee,  comeoutofhim, 
and  enter  no  more  into  him.  26  And  ike /pint  cri- 
ed, and  rent  him  fore,  and  came  out  of  him  ;  and  he 


was  as  one  dead;  infomUch  that  many  faid,  He  is 
dead.  27  But  Jefus  took  him  by  thehand,  and  lift- 
ed him  up;  and  he  arofe.  j8  And  when  fee  was 
co'me  into  the  houfe,  his  difciples  aflcedhun  private- 
ly, Why  could  not  we  call  him  out  ?  29  And  he 
laid  unto  them,  Thiikind  can  come  forth  by  nothing 
but  by  prayer  and  falling. 

ObfenieheTe,   i.   The  perfon  brought  to  Chrifl  for  help 
and  healing,   one  bodily  pofTefTed  by  Satan,  who  had  made 
him  deaf  and  dumb  from  his  childhood  ;  and  oft-times  calt 
him  into  the  fire  and  water,  but  rather  to  torment  than  to 
difp.itch  him.     O    how  does  Satan,  that  malicious  tyrant, 
rejoice  in  doing  hurt  to  the  bodies,  as  well  as  the   fouls  of 
mankind !     Lord  abate  his  power,  fince  his  malicce  will  not 
be  abated.     How  great  is  thy  goodnels,  in  prcferving  uS 
from  the  power  and  malice  of  evil  fpirits  !   and  how  watch- 
ful is  thy  Providence  over  us,   to  preferve  us,  when  Satan  i-. 
feeking,  by  all  Imaginary  means  and   methods,  to    deflroy 
us  !     2.   The  perfon  that  reprefents  his  fad  condition  to  our 
Saviour,  his  con\^:i[licnzte.hthtr, -jiln kneeled  d'^wr.  arJcry. 
ed  nut  :  Need  v.  ill  mahe  a  perfon  both  humble  and  eloquent. 
Every  one  has  a  tongue  to  fpeak  for  himfelf,   happy  is  he 
that  has  atongue  for  others.     3.   The  circumllanccof  time, 
Satan  had    got  poffefiion  of  his  perfqn  very  young,  in  his 
youth  ;  nay,  in  his  childhood  ;    And  O  how  hard  w.ts  it  to 
cill  hini  out  after  fo  long  paTofilon  I   The  difciples  could  no: 
do  it  with  all  their  power  and  prayers  ;  and  when  our  Savi- 
our  himfelf,  by  the  power  ofhis  Godhead  did  difpolTefs  hia», 
it  wa;  wuh  foaming   and  rending  that  he  left  him.      Thus, 
when  Satan  gets  poirelEon  of  perfons  hearts  in  their  youth, 
O  how  hard  will  it  be  to  caft  hiui  out  •   It  will  put  the  foul 
to  great  grief,  gre.nt  pain,  great  forrow  of  heart,       Saiaii 
will  endeavour   to  hold  his  own,   and  keep  the   iinner  his 
ilave    and  vafTal,  if  all   the   power  of  heil  can   keep   him. 
Lord  !   convince  young  perfons,  that  it  is  eafier  to  keep  Sa- 
tan out,  than  it  is  to  caft  him  out  of  the  pofleliion    of  their 
hearts.     4.  The  phyficians  which  this  dillrelled  perfon   is 
brought  unto.     Firil  to  the  difciples,  and  then  to  Jefus.  We 
never  apply  ourfelves  importunately  to  the  God  of  power, 
till  we  delpair  of  the   creature's  help.      But  why  could  not 
the  difciples  call  him  out  ?   Chrill  cells  them,  becaufe  of  their 
unbelief;    that  is,  becaufe  of  the  v,eaknefs   of  their   faith, 
not  the  total  want  of  faith.     Whence/f^rw,  That  fecret  un' 
belief  may  lie  hid  and  undifcerned  in  the  heart,  which  nei- 
ther otijers  nor  ourfelves  may  take  notice  of,  uniil  fome  tri- 
al doth    dilcover  it.      5.    This  poor  man's   Iiumble  requcft, 
and  Chriit's  gracious  reply.      IfUv.u  carjl  do  any  thing,    htlp 
vie,  fays  the  father  ;  If  thou  canjl  bdUve,  all  things  are  p-,j: 
fible,  f;ys  our  Saviour.      A':/i'  thence.  That  the  Jauk  is  not 
in  Chrifl,    but  in  ourfelves,  if  we  receive    not  that   mercy 
from  him  which  we  deilreand  need.     There  is  no  deficien- 
cy in  Chrill's  power,  thedefect  lies  in  our  faith.     Hereupon 
the  man   criej  out  -jjtth  tears,  Lord,  J  i>elic-.'e,  help  thou  wine 
unbeliff.      If  thefe  were  tears  of  joy  for  the  t:  inh  of  his  fai:h 
then  we  may  gather,  that  the  lowelt  degree,  and  leaftmea- 
fure  of  faith,  is  matter  of  joy  unfpe-.kable   to   the    owner 
and   pofleillTof  it :    If  thefe  were    tears  of  forrov/ for   the 
weukneisof  his  faith,  then  we  may  collett,  that  the  remains 
of  unbcliff  in  the  children  of  God  do  coll  them  many  tears: 
They  are  the  burden  and  forrow  of  the  giacious  fouls.  The 

U  father 


'•54 


St. 


MARK. 


Ch 


AP.     IX, 


falht'r  '.fthi  child  crud  out  with  tears,  f.orJ,  I helirj!,  help 
my  unbelief,  d.  Wiih  what  facility  and  eaie  our  Saviour 
taft  oat  this  flubborn  devil,  that  had  To  long  pofiefled  this 
poor  child,  even  with  a  word  ipeakiriif.  How  long  foever 
Satan  has  kept  poITelllo'i  of  a  foul,  Chrirt  can  ejeft  and  calt 
him  out  both  ealily  and  fpeedily  ;  one  word  of  Chrift's 
inouth  i?  fuificienr  to  help  us  out  of  all  diflrefs,  both  bodily 
and  fpiritual.  Yet  did  our  Lord  fuffer  the  wicUed 
fpirit  to  rage  and  rend  the  child  before  he  went  out  ot 
him  :  not  from  any  del'giit  in  the  poor  childs  inifery, 
but  ih.u  :nul:itudes,  feeing  the  defperatenefs  of  the  cafe, 
niipht  the  more  admire  the  power  of  Chrift  in  his  deltver- 
cnce.  7.  The  fovereij^n  power  and  ablbhue  authority 
which  Chrift  had  even  here  on  earth,  when  in  his  ftate  of 
humiliation,  over  the  devil  and  his  angels  :  He  commands 
him  to  go  out,  and  enter  no  more  into  the  child,  and  is  o- 
beyed.  This  was  a  proof  and  dcnionftration  of  the  God- 
head of  our  Saviour,  that  he  had  power  and  authority  over 
devils,  to  command  and  over-rule  them,  tocurband  reftrain 
them  at  his  plcafure.  And  whereas  Chtift  commands  the 
devil  not  only  to  come  out,  but  to  enter  no  more  into  the 
pcrfon  ;  it  implies,  that  Satan  being  cafl  out  of  his  hold, 
ejrncftly  dellres  to  enter  in  again  to  recover  his  hold,  and 
regain  his  pofieiiion  ;  but  if  Chrill  fays.  Enter  no  more, 
Satan  ihall  obey  his  voice.  8.  The  difciplcs  inquire  into 
die  reafons  why  they  could  not  caft  this  ftubborn  devil  out, 
according  to  the  power  which  he  had  given  them  to  work 
miracles.  ChrilUellstliem,  it  was  (i.)  liecaufe  r.f  their  un- 
belief ;  by  which  underftand  the  wc.iknei's  of  tlieir  faith, 
not  their  total  want  of  faith,  (i.)  Becaufe  they  did  irot,  in 
this  extraordinary  cafe,  apply  themfe'.ves  to  the  ufe  of  extra- 
ordinan,-  means  ;  namely  prayer  andfijring.  Learn  hence, 
Firil,  That  in  extraordinary  cafes,  where  the  neceliities  ei- 
ther of  fo-il  or  body  do  require  it,  reccnrie  muft  be  had  to 
tl'.c  ule  of extraordinrvry  means ;  one  of  which  is  an  impor- 
tunate appllcatloa  unto  God  by  folemn  pr.nyer.  Secondly, 
That  fuii^ing  and  prayer  are  two  Ipecial  means  of  Chrift's 
own  appointment  foi'  the  enabling  of  his  people  victorioufly 
to  overcome  Satan,  and  ca'.t  him  out  of  ourfdves  or  others. 
We  inuil  let  an  edge  upon  our  faith  hy  prayer,  and  upon 
our  prayer  by  falling. 

30  And  they  dc  parted  thence,  and  paffed  ihroiigh 
G.Uilce:  and  he  would  not  that  any  man  fhould 
know/;.  31  For  he  taught  his  difciplcs,  and  faid 
unto  them.  The  Son  of  m.m  is  delivered  into  the 
hands  of  men,  and  they  fh  ill  kill  hiin  :  and  after 
that  he  is  killed,  he  fliall  rife  the  third  day.  32 
hut  they  underllood  not  that  faying,  and  were  afraid 
to  nfk  him.. 

Cl>rervable'\t  is,  How  frequently  our  Saviour  forewarned 
)  i-  difciples  of  his  approaching  futferings  ;  and  as  the  time 
of  his  fnferin^s  drew  near,  he  did  more  trequently  warn 
;hrm  of  it.  Biit  all  was  little  enough  to  nrm  them  againft 
tiie  fcandal  cf  the  crols,  and  to  reconcile  their  thoughts  to  a 
fiiSdrijig  rondirion.  The  difciples  had  taken  up  the  com- 
mon opinion,  that  the  Mo'rrali  wis  to  be  a  temporal  prince, 
and  a-,  ("uch,  to  reign  here  upon  earth,  and  tiiey  knew  not 
how  to  reconcile  this  with  hisAc/'r?  delivered  up  into  the 
hands  of  mer  that  fi:ouLi  kill  rim  ;  and  yet  they  -Mere  a/raid  /» 


fljh  him  concerning  this  matter.  Now,  from  Chrift's  frequent 
forewarning  his  difciples  of  approaching  luffcriiigs,  we  may. 
gather,  That  wc  can  never  hear  cither  too  often,  cr-tco 
much,  of  the  doi'trine  of  the  crofs,  nor  be  too  frequently 
inftruJled  ni  our  duty  to  prepare  for  a  fufforing  ftate.  As 
Chtift  went  by  his  crofs  to  his  crov/n,  from  a  ftate  of  abafc- 
ment  to  a  ftate  of  exaltation,  fo  niuft  all  his  difciples  and 
followers  likewife. 

33  ^  A  ud  ho  came  to  Capernaum  :  and  being  in 
the  houle,  he  alked  them,  What  was  it  that  yc  dif- 
puted  among  yourfclves  by  the  way  ?  34  But  the\- 
held  their  peace.  For  by  the  way  they  haddifputed 
among  thcmfclves,  who  Jhoidd  be  the  grcatefl.  35 
And  he  fat  down,  and  called  the  twelve,  and  faith 
unto  them,  if  any  man  dcGre  to  be  firfl,  the  famr- 
ihall  be  lad  of  all,  and  ferviint  of  all.  36  And  h 
look  a  diild,  and  fct  it  in  the  midft  of  them  :  and 
when  he  had  taken  it  in  his  arms,  he  faid  unto  them, 
37  Whofoever  fliall  receive  one  of  fuch  children  in 
my  name,  receivethme:  and  whofoever  Ihall  re. 
ceivc  me,  leceiveth  not  me,  but  him  that  fent  me. 

It  mav  juftly  feem  a  wonder,  that  when  our  blcfled  Sa- 
viour difcourfcd  fo  frequently  with  his  difciples  about  hii 
fufferings,  they  fliould  at  the  fame  time  be  difputing  among 
themlelves  about  precedency  and  pre— eminency,  which  of 
them  (hou'd  be  greateft,  the  firft  in  place,  the  higheft  indig- 
nity and  honour.  But  from  this  rnftance  we  may  learn, 
That  the  holieft  and  heft  of  men  are  fiibjcci  topride  and  am- 
bition, prone  to  covet  worldly  dignity  and  greatnefs,  ready 
to  catdi  at  the  bait  of  honour,  to  siTect  a  precedency  before, 
and  a  fuprriority  over  others.  The  apoftles  themftlvcs 
were  touched,  if  not  tainted  with  the  itch  of  ambition.  To 
cure  which  our  Saviour  preaches  to  them  the  doclrine  ofhu- 
mility.  Where  i.y^rvf  i.  Our  Lord  doth  not  fay,  he  that 
is  firft,  but  he  thai  dejiieth  to  be  flrj},  p?alt  be  la/}  of  all,  and 
fervant  of  all.  Ttaching  us,  That  all  pcrfons  in  general, 
and  minifters  in  particular,  o'jght  not  to  feek  out  places  of 
dignity  and  pre-eminency  for  themlelves,.  but  be  fought 
out  for  them;  he  that  is  firft  in  feeking  them,  ufuallyleaft 
delcrves  them,  knd  laft  obtains  them  ;  J/  any  ir.an  defre  to 
he  firfl,  thefamefnallbelaflc'fall.  2.  Our  Saviour  teaches 
his  difciples  humility  liy  the  t}pe  and  example  of  a  little 
child,  which  he  fets  before  them,  as  the  proper  emblem  of 
humility  :  (hewing  them,  that  t!iey  ought  to  be  as  free  from 
ambition  as  a  young  child,  which  a£'ec:s  nothing  of  preced- 
ency or  fuperiority.  £uch  as  are  of  h'gheft  eminency  in 
the  church  of  Chrift,  ought  to  be  r.dorncd -.virh  humility, 
and  look  on  themfelves  as  lying  under  tiic  greateft  obligati- 
ons to  be  nioft  eminently  ufef  ul  and  fsirvicablefor  the  churcli's 
good.  ■},.  How  exceeding  dear  and  precious  fuch  perfons 
are  to  Chrift,  v,ho  refemble  little  children  in  true  humility 
and  lowlinefs  of  mind  ;  tffluing  the  world,  that  whaifoevcr 
kindnefsor  rcfpe>^  they  flicw  tothtm,  he  accounts  ihewn  to 
himfelf;  He  that  recciveth  them,  fr.ys  Chrift,  receivethme. 
So  neari  s  the  union,  fodear  the  relation,  betwixt  Chrift 
and  hismemhcrs,  that  whatever  good  orevil  is  done  to  them 
he  reckons  it  as  done  unto  himfelf. 

38  -\nd  John  ahfwered    him,  fi^ying,  Mafler,  wc 

faw 


MMiMliia 


'Ckap.   IX. 


St. 


M     A     R     K. 


'50 


fa-.\-  one  cnflinq  out  devils  in  tliy  n.itnc,  and  he  fol- 
Jowcth  not  us  :  and  \vc  forbade  him,  bccaufe  he  fol- 
lowcth  not  us.  39  But  Jcfus  faid,  Forbid  him  not;  for 
(hero  is  no  man  that  fhall  do  a  miracle  in  my  name, 
that  ran  fpeak  evil  of  mc.  40  For  lie  that  i;  not  a- 
nainfl;  us,  is  on  our  part.  41  For  whofoevcr  fhall 
give  you  a  cup  of  water  to  drink  in  my  name,  bc- 
caufe ve  btlonii  to  Chrift,  verily  I  fay  unto  you,  He 
{hall  not  lofc  hi<  reward.  42  And  v.'hofoever  fhall 
efl-end  one  oi  tiufe  little  ones  that  believe  in  me,  it  is 
better  for  him  that  a  millfione  is'crc  hanged  about 
-his  neck,  and  he  were  cafl  into  the  fea. 

The  Evangelid  here  fets  down  a  conference  betwixt  our 
Saviour  Chrift  and  John  -his  crifciple.       Where  ohferve,  i. 
St.  John's  relation  of  a  matter  of  faf:   to  Chrift,  namely, 
his  forbidding  one  to  caft  our  devils  in  Chrifl'sname,    that 
did  not  follow  Chrift  as  they  did,  being  his  nrofefled  difciples. 
Though  only  the  difciples  that  followed  Chrift  h.id  a  com- 
piidion  to  workmirackf.,  yet  there  were  others  ro  enemies 
to  Chrift,  who  in  imit.uion  of  the  dirciplcs,   did  attempt  to 
do  the  like  ;  .ind  God  was  pleafed  for  the  hcrour  of  his  Son, 
in  wbofc  name  they  caft  out  devils,  to  give  them  fometimes 
fuccefs.     Almighty  God  may,  and  fometimes  doth,  givefuc- 
cefs  to  fuch  adlions  and  enterprlzcs  ;is  are  good  in  themfelves, 
though  undertaken  by  perfons  th.i;  have  no  lawful   call  or 
warrant  from  God  to  do  them.      However  it  was  no  fmall 
confirmation  of  the  iruth  of  Chriftianity,  that  Chrift's  name 
was  thus  powerf  il,  even  among  thofe  that  did  not  follow 
him,  and  therefore  could  do  nothing  by  compaiTt  with  him. 
1.   The  action  of  the  difciples  tow.-.rd  this  pcrfon  ;   IFe  for- 
bade him.     This  iliewed,    i.  Their  ignorance,  in  fnppofing 
that   none    could  be  true  difciples,  nor  work  miracles,  but 
fuch  31  followed  them  ;     JVefurhade  him,  beca-.ife  ht  f Mowed 
r.ot  us.     2.   Their  rafhnefs,  in  forbidding  liWn   of  their  own 
heads,  before  they  had  confiilted  Chrift  about  it.   3.   Their 
ei^vy  and  emulation,  in  that  they  were  grieved  and  difcon- 
jented  at  this  perfon's  cnfting  out  devils,  becaufe  he  was  not 
a  follower  of  them.      O,  the  imperfect   compofition  of  the 
bcft  of  faints  !  how  much  weakncfs,  infirmity,  and  corrupti- 
on doth  John  the  beloved  difciple  difcover  upon  this  occafi- 
on  !   The  fin  of  envy  and  emulation  againft  the  gil'ts  of  God 
in  others,  is  very  natural  to  man,  and  to  good  men,  yea,  to 
the  beft  of  men  :     it  is  as  difficult  to  look  upon  other  mens 
gins  without  envy,  as  to  look  upon  our  own  without  pride. 
3.   Our  Saviour's  aniwer  and  reply  ;  Forbid  him  not .-  Becaufe 
our  Saviour  knew  that  his  enterj-'rijc  of  cafting  out  devils  in 
his  najne,  would  in  fome  manner  and  mcafure  redound  to 
the  glor)'  of  his  name,  although  he  undcrto(>k  the   matter 
without  fufficient  warrant  from  Chrift.       We  ought  not  to 
cenfure  and  condemn  thcfe  ■who  do  that  which  is  good    in 
itfelf,  th'jugh  they  fail  in  the  m.nnncr  of  it,  and  in  the  means 
they  ufe  for  effecting  ir.    4.   What  encouragement  our  Sa- 
vjour  gives  the  world  to  be  kind   to  his  followers:    He  af- 
furcs  them,   thai  even  a  cup  cf  cold  'jjatcr  givi  nfjr  his  fijkc, 
to    fuch    as  profels  his  n^xme, /})all  not   mifs'.fa   regard. 
Learn,  that  the   leaft  office  of  love  and  refpecl,  ofkindnefs 
and  charity,   f'lewn  to  any  of  the  minifteri  or    mcmhers  of 
Jefus  Clirift,  for  his  fake,  is  accounted  a? done  unto  himfelf, 
and  fliall  be  rewarded  by  himftlf.     5.    He  Jliall  gain   that 


which  he  cannot  lofe,  by  parting  with  that  «hich  he  foiiM 
not  keep.  6.  What  a  licinous  and  grievous  fin  it  i^  to 
fcandalir.c  or  ofl'end  any  of  ilie  difciples  of  Jcf»u  Chrift  : 
He  will  inoft  feverely  judge  and  punilh  fuch  a;  give  otTenc- 
to  them,  by  any  wrong  or  injurydone  unto  them,  bo'h  it; 
this  life  and  the  next :  //  v;ere-  hrttrr  it  ntiltj} oie  ivre  h/irji. 
ed  about  his  neck,  and  he  were  cafl  irt'i  thefr-a. 

4'5  And  if  thy  hand  offend  the  :,  cut  ir  off:  it  is 
better  for  thee  to  enter  into  lifem.auncd.  than  hat  in;; 
two  hands,  to  go  into  hell,  into  the  fire  that  never 
fhall  be  quenched:  4^  Where  their  worm  dieth 
nor,  and  the  fire  is  not  quenched.  45  And  if  thy 
foot  offend  thee,  cut  it  off:  it  isbcttcr  forthccto en- 
ter halt  into  life,  than  iiavin;'  two  feet  to  be  cafl  into 
hell,  into  the  fire  that  never  fhall  be  quenched  :  46 
W'hcre  their  worm  dieth  not,  and  the  fire  is  not 
quenched.  47  And  if  thine  eye  offend  thee,  pluck 
k  out  :  it  IS  better  for  thee  to  enter  into  the 
kingdom  of  God  with  one  eye,  than  having  two  cyti 
to  be  call  into  hell  hre:  48  "Where  their  worm  di- 
Clh  not,  andthc  fire  is  not  quenched. 

In  the  former  verfe  our  Saviour  difluaded  from  the  fin 
of  fcandal,  or  giving  offence  to  ferious?.n;!  fincei-e  chriftian?. 
threatening  a  very  grievous  jiidgmpnt  againft  fuch  as 
fhonld  any  ways  offend  them  ;  now,  in  thefe  fix  verfes  he 
prefcribes  a  remedy  ag.iinft  that  and  ali  other  fins,  namely, 
by  avoiding  all  occafion  that  kad  to  fin.  Here  ^/'/c/tr, i. 
The  admonition  and  warning  given  by  Chrift  unto  us, to  re- 
move us  far  from  all  occafion  of  fm,  tlioii'^h  never  fo  desr 
unto  us.  We  are  not  to  nndcrftand  the  ccmmand  litcraiiv, 
as  if  it  were  our  duty  to  maim  our  bodily  ir.embers  ;  but 
metaphorically,  to  cut  off  all  occafions  that  may  betray  us 
into  fin.  Hence  note ,  That  fin  may  be  avoided  ;  it  is  our 
duty  to  avoid  whatever  leads  unto  it,  or  may  be  the  inftrii- 
ment  and  occafion  of  it.  2.  A  reaion  enforcing  the  admo- 
nition :  this  is  drawn  from  the  benefit  and  advantage  that 
will  come  by  cutting  off  all  occafions  of  fin  :  it  will  fur- 
ther us  in  our  attainment  of  eternal  life,  and  prevent  cur 
being  caft  into  hell  fire.  Now  our  Saviour  afHrms,  that  ir 
is  better  for  a  man  to  enter  into  life  with  the  lofs  of  all 
thofe  things  that  are  dear  and  precious  to  him  in  this  world 
rather  than  go  into  hell  with  the  fruition  of  aii  thofe  things, 
in  the  enjoyment  of  them.  Leurn  thence.  That  a  diligent 
and  daily  care  to  avoid  (in,  and  nil  occafions  that  kad  iuud 
it,  will  be  a  fpecial  means  toefcape  the  torments  rf  hell,  and 
further  ns  in  our  attainments  of  heaven  and  eternal  life.  — 
3.  The  defcription  whichour  Saviour  gives  of  the  torments 
of  bell,  Firft,  By  its  extremity  ;  it  is  like  a  gr.a-ccing  lucrri 
and  a  coifumitig  fire.  Secontily,  And  by  its  eternity  :  a 
worm  that  never  dieth,  ard  a  fire  that  is  never  quenched. 
Where  >:;.v,  That  the  remembrance  cf  things  paft,  the 
experience  of  thii-gs  prefent,  and  the  c:;pe<ftaticn  of 
things  to  come,  are  the  bitings  of  the  Morm  of  con- 
fcience  ;  at  every  bite  whereof  damned  fouls  give  a 
dreadful  fliriek :  fuch  as  \vill  not  hear  the  voice  of 
confcience,  fhall  feel,  and  to  thatpurpole,  thcfting  of  con- 
fcicnee.  Learn  hence.  That  there  is  moft  certainly  a  pl.ice 
of  punifhment  and  torment  in  another  world  forwickeu'  iiie:i 
to  fiiffer  in,  upon  the  fcore  of  lin  cummited  in  this   world. 

U?.  Se. 


15S 


MARK. 


Cha 


p.     IX. 


Secondly,  Tlut  ilie  pu  11  illi merit  and  torments  of  the  wkked 
in  hell  are  intolerable  and  indetcrniinahle,  of  exqiiilitc  pain 
and  endlefs  durjtion  :   Their  wyrmnn'.r  dirth,  Sec- 

42  For  every  one  fhall  be  f.iltcd  with  fire,  and  c- 
vcry  facrifice  ihall  be  failed  with  fa.lt. 

Eirry  cue  /hull  h:  railed  with  f re  .•  That  i*,  every  one  of 
sheni  nieniioned  in  the  foregoing  verfes,  who  retufe  to  itit 
'■£ "?  '■'.C^-''  hand,  and  plurk  out  a  right  eye  ;  that  is,  to  mortify 
their  bolom  lulls  and  beloved  corruptions,  which  arc  as 
dear  as  a  righr  hand  or  aright  eye  ;  every  fnch  wicked  iin- 
mortifieil  [-.evion  f^all  he Jalt.d  -^hh  fire ;  that  '\%,thr(A.vn  in- 
f)  hrll-jlre,  '.vhere  the  'Mom  dlelh  ml,  and  the  fire  is  not  quench- 
rd  :  as  our  Saviour  fpeaks,  verfe  4.  And  their  he\v\g/alted 
-luith  fre,  imports  and  implies,  That,  as  to  their  beings, 
they  /h.dl  be  prefervcd,  even  as  fait  prclerves  things  from 
inrrup;ion,thnt  they  may  be  the  objefts  of  the  eternal  wrath 
I'J  God  :  So  that  lor  finners  to  bt  falti-d  with  fire,  is  to  be 
)  "ven  up  tocverlafting  dcftruction.  Learn  hence.  That  all 
1'jch  unl-ivoury  finners  asindulge  their  corrupt  luftsandaf- 
fec'tions,  flialt  he  falted  with  fire,  that  is.  given  up  to  evcr- 
lafting  deftruftion  in  hell  fire  :  But  every  f.icrifice  (hall  he 
fatUd  with  filth  ;  that  is,  every  Chriftian  wJio  Ins  given  up 
himfelfa  real  facrifice  unto  God,  Ihall  be  fjlced,  not  with 
I'.re,  but  with  fair ;  not  with  fire  to  be  confumed  and  deflroy- 
cd  ;  but  v.'iih  fait ;  to  beprcferved  and  kept  favaury.  The 
grace  of  mortification,  is  that  to  the  foul  which  fait  is  to  the 
body  ;  it  preferves  it  from  putrefaction,  and  renders  it  fa- 
Toury,  Ije»rn  hence,  i.  'I'hat  every  Chriftian  in  this  life 
ought  to  be  a  fpiritual  facrifice  or  oblation  unto  God.  2. 
That  there  is  a  putrid  and  corrupt  part  in  every  facrifice,  in 
every  Chriflian,  which  muft  be  purged  out,  and  the  facri- 
fice purified  and  cleanfed  from.  3.  That  the  grace  of  mor- 
tification is  the  true  fait  which  miift  clarH'y  the  foul,  and 
with  which  every  facrifice  muftbe  falted,  that  will  bo  a  fa- 
voury  OiiVring  unto  God  :  Every  cne  fhall  he  falted  with  fire, 
dud  every  facrifice  Jhall  be  failed  with  fait . 

50  Salt  is  good  :  but  if  the  fait  have  loft  lii.s  falt- 
ncfs,  wherewith  will  ye  feafon  it?  Have  fait  in 
yourfelves,  and  have  peace  one  with  another. 

Our  bleffed  Saviour  here  compares  Chriflians  in  general, 
and  his  niinillcrs  in  particular,  unto  fait,  for  a  double  rea- 
fon.  Pirfl,  Becaufe  it  is  the  nature  of  fait  to  preferve 
things  from  corruption  and  putrefaftion,  and  to  render 
them  fivory  and  pleafant.  Thus  are  the  miniflers  of 
Chrifl  to  labour  and  endeavour,  by  the  purity  of  their 
doclrine,  to  fweeten  putrifying  finners,  that  they  way  be- 
come favory  unto  God  and  man,  and  be  kept  from  being 
Hy-blown  with  errors  and  falle  doftrines.  Secondly,  be- 
canfe  fait  has  an  acrimony,  a  piercing  power  in  it,  which 
fubdues  ilie  whole  lump,  and  turns  it  into  its  own  nature  : 
Such  a  piercing  power  is  there  in  the  "ninidry  of  the  word, 
that  it  fubdues  the  whole  man  to  the  obedience  of  iifelf. 
Niroefjlt  in  yourfehes,  ar.d  have  peace  C"!e  with  another  : 
That  is,  let  all  perfons,  efpecially  ininilters,  retain  a  fea- 
foning  virtue  in  ihemfelves,  that  they  may  f^vteten  and  lea- 
i'cn  others,  even  sll  that  ihey  cc  nverfe  witti  :  And  as  fait 
his  in  uniting  power,  and  knits  th  e  parts  of  the  body  falted 
together,    fo  the  upholding  of  union   and  i»€ace-  one  with 


another,    uiU    declare    that  ye   have    fait  in   yourfelves. 
Learn  hence.  That  it  is  the  duty  of  all  Chrirtians,  but  efjicci- 
allyofthc   minifters  of   the  gofpel,   to  maintain    brotherly 
concord  and  agreement  among  thcmfelvcs,  both  as  an  argu- 
ment of  their  fincerity,  ami  an  ornament  to  their  pro fefilou. 

CHAP.     X. 

AND  he  arofe  from  thence,  and  cometh  into  the 
coafts  of  Judea,  by  the  farther  fide  of  Jordan  : 
and  the  people  refort  unto  him  again ;  and,  as  he 
wa.<;  wont,  he  tauglit  them  a<;ain.  2  ?  And  the  Ph-i- 
rifee.s  came  to  him,  and  alkcd  him,  I.s  it  lawful  for 
a  man  toput  away  his  \^-ife  ?  tempting  him.  3  And 
he  anfwcred  and  faid  unto  them,  What  did  Mofes 
command  you  ?  4  And  they  faid,  Mofes  fiiffered  to 
write  a  bill  of  divorcement,  and  put  her  away.  5 
And  Jelus  anfwcred  and  faid  unto  them,  For  the 
hardnefs  of  your  heart  he  wrote  you  this  precept, 
6  But  from  the  beginning  of  the  creation  God  made 
them  male  and  female.  7  For  this  cau/e  fhall  a 
man  leave  his  father  and  mother,  and  cleave  to  his 
wife;  8  And  they  twain  fliall  be  one  flcfii :  fo  then 
they  arc  no  more  twain,  but  one  fle.fh.  9  What 
therefore  God  hath  joined  together  let  not  man  put 
afunder.  10  And  in  the  houfc  his  difciples  afked 
him  again  of  the  fame  matter.  11  And  faith  unlo 
them,  Whofocverniall  put  away  Jiis  wife,  niad  mar- 
ry another,  committeth  aduhery  againfl  her.  is 
And  if  a  woman  fliall  put  away  her  hufban<l,  and  be 
married  to  another,  flic  committeth  adultery. 

The  firlt  verfe  of  this  chapter  acquaints  us  with  the  great 
labour  and  pains  our  Saviour  took  in  the  exercife  cf  his  min- 
iftry,  travelling  from  place  to  place,  in  an  hot  country,  and 
that  on  foot,  to  preach  the  golpcl,  wlien  he  was  here  upon 
earth  :  Teaching  all  perfons,  bu:  efj>rcially  miniriers,  by  his 
example,  to  be  v/illing  to  undergo  pnins  and  labour,  even 
inito  much  wcarincfi  in  the  fervicc  of  God,  and  in  ihe  du- 
ties of  their  calling.  For  iliisis  God's  ordinance,  that  eve- 
ryonefiiould  ieel  the  burden  of  his  calling,  and  the  pair.ful- 
nefs  of  it.  But,  Lord,  how  nice  rnd  delicate  are  fume  la- 
bourers in  thy  vineyard,  who  arc  willing  to  do  nothing  but 
what  they  can  do  with  cafe  ;  they  cannot  endure  to  think- 
of  labouring  unto  wearinefs,  but  are  fparing  of  their  pains, 
for  fear  of  fiiortening  their  days  and  haftening  their  end  ; 
Whereas  tlie  lamp  of  our  lives  can  never  be  better  fjicnt,  or 
burnt  out,  than  in  lighting  others  to  Iicave.i.  The  follow- 
ing verfes  acquaint  us  with  an  cnfmring  qucflion  which  the 
Pharifces  put  to  our  Saviour  concerning  the  matter  of  di- 
vorce ;  concluding  tbit  they  fiiould  entrap  him  in  his  an- 
fwer,  whatever  it  was :  If  he  denied  the  lawfnlnefs  of  di. 
vorce,  theu  they  would  charge  him  v.iih  contradicting  Mo. 
fes,  i^fio  allowed  it.  Ifhe  affirmed  it,  then  they  would  con. 
demnhim  for  contr.idicting  his  own  doctrine.  St.  Matr.v. 
31.  for  favouring  nvenslults,  and  complying  with  the  wick- 
ed ctiflom  of  the  Jews,  who,  upon  every  IligTtt  and  frivolous 
occafion,  put  away  their  wives  from  them.  But  inch  was 
the  wifdoni  of  our  Saviour  in  all  his  aufwerj  to  the  crjfuarinc 

Pha- 


Ghap.    XI. 


MAR     K'. 


'57 


Pharifees,  that  neithcf  their  wit  nor  malice  could  lay  hold 
upon  any  thing  to  entangle  him  in  his  talk.      Chfvv;  there- 
fore, the  piety  ami  prudence  of  our  Saviour's  anfwer  to  tiie 
Ph^'.rifees ;    he  refers  thcin  firft  to  the  inflitution  of  marri- 
age, when  God  mide  hulband  and  wile  one  fleOi,  to  the  in- 
tent that  matrimonial  lovemight  he  both  incconiunicahle  and 
indifloInUe  ;     and  accordingly  alks  them,    What  did   Mofes 
commr.rid yr.u r   Thereby  teaching  us,    That  the  bed  means 
for  deciding  all  doubts,  and  refolving  all  controverlies  about 
matters  of  religion,  is  to  have   recoiirfe  unto  the   fcripture, 
or  the  written  word  of  God  :   Jl'hat  did  l^P^/cS  c^mmandx'.ur 
Ch/crve  farther,  How  cuir  Saviour  to  confute   the  Pharifees, 
and  convince  them  of  the  uniav/fulnefs  of  divorce,  ufed  by 
the  Jews,   lays  down  the  fird  inftitution  of  marriage,    and 
fliev.-s   them,    firiX  the   author,  next    the  time,    then    the 
end  of  the  inflitution.     The  author,   God.     U'h«t  Cod  has 
joined  tr,gct}^er,  Sec.     Marriage  is  an  ordinance  of  God's  own 
appointment,  as  the  ground  and  foundation  ofallfacred  and 
civil  fociety.     TJie  time  of  the  inflitution  was,  in  the  begin- 
ning.      Marriage    is  almoft   as    old  as  the  world,  as  old    as 
nature  itfelf  ;  there  was  no  fooner  one  pcrfon,   butGod  di- 
vided them  into  two  ;    and  no  fooner   was  there  two;     but 
he  united  them  into  one.     And  the  end  of  the  inflitution  of 
marriage  Chrifl  declares  was  thi;.   That  there  might  be  not 
only  an  intimacy  and  nearnefs,  but  alfo  an  infeparible    uni- 
on and  onencfs,  by  means  of   this  endearing  relation  :    the 
conjugal  knot  is  tied  fo  clofe,  that  the  bondi  of  matrimoni- 
al love   are  ftionger  thnn  thofe  of  nature.     Stricter  is  the 
tie  betwixt  hufoand  and  wife,  than  that  betwixt  parent  and 
child,  according  to  God's  own  appointment.     For  this  caufe 
Jknll  a  manl^ave  fuiher  otid  ivAher,    and  dtave  to  his  ivife, 
and  they  twain/ljaU  he  cinf  flf/h.      And  whereas  our  Saviour 
idds,  what  C'jd  hm  joined  together,  let  «3  man  put  aftinder  : 
Two  things  are  hereby  intimated  to  us,  i.   That  God  is  the 
author  of  the  clofe  and  intimate  union  whidi  is  betwixt  man 
and  V,  ife  in  the  married  condition.     i.   That  it  is  not  in  the 
power  of  man  to  unite  or  difiolve  thatunion  v;hich  God  has 
made  betwixt  man  and  wife  in  the  married  ftate  ;  yea,  it  is  a 
great  fm  to  advife  unto,  or    endeavour  after  the  fcparation 
of  them.     Ohfa~j;,  Isftly,  Our  Saviour's  private  confcrance 
with  theriifciples  after  h'ls  public  difputation  with  the  I'ha- 
rifees,  .nb.wt  this  mattf-r  of  divorce.       He  tells  his  difciples, 
and  in  them  h?  tells  sH  Chriftians  to  the  end  of  the    world, 
that  it  is  utterly  unlawful  for  man  and  wife  to  In;  feparated 
by  divorecmevit  one  from  anotiier,  for  any  caufe  whatfocver^ 
except  only  for  the  fin  of  adultery  cnmmited  l>y  cither  of  them 
after  tb«ir  marriage.     ZMr«  hence.    That  nccorcingto  the 
word  and  will  of  God,  nothing  can  violat'ethe  bordsof  mar- 
riage, andjuftify  a  divorr-e  betwixt  manr.nd  v..fe,  favc  only 
the  defil'ng  of  the  marriage  bed  by  adultery  nnd  uncleannefs. 
This  is  the  only  cafe  in  which  man  .->nd  wife  may   lawfully 
part;   and  being  fur  this  caufe  parted,  whether   they    may 
afterwards  marry  again  to    other  perfon^,    has  been  much 
difputed  ;  but  that  the  innocent  :ind  injured  pcrlon,  whe- 
ther man  or  woman,    (  for  th«-e  iian  equal   right  on  both 
fides)  may  not  marry   again  ftems  very   unreafonable  ;  for 
■nhy  fliould  one  lutfer  for  another's  faiUt? 

13    1    And  they  brought  young  children  to  him. 
that  he  fliould  touch  them  :  and  hh  dilciples  rebuked 


thofc  that  brought  tkivn.  14  But  when  Jcfus  f.iw  ;/, 
he  was  much  difplcadd,  and  faid  unto  them  Suffer 
the  little  children  to  co:nc  unto  nic,  and  forbid  thcni 
not  :  for  of  fuch  is  the  kinijdom  of  God.  15  Verily 
I  fay  unto  you,  Whofoover  fhall  not  receive  the 
kingdom  of  God  as  a  little  child,  he  fliall  not  enter 
therein.  16  And  he  took  them  up  in  his  arms,  put 
his  hands  upon  them,  and  bleffed  them. 

Cl'fvrve  here,  A  folenui  .-itlion  performed  ;  children  arc 
brought  to  Chrift  to  be  blcU'ed  by  him.  Where  note,  i. 
The  perfons  brought,  children,  youn;:  children,  fucking 
chddren,  as  the  words  imports,  St.  Lake  y,\-\V\.  115.  They 
brought  thiem  in  ihiir  arms,  not  led  ihcni  by  the  hands.  2. 
The  perfon  they  are  brought  unto,  Jefus  (.hriJJ.  U  jt  for 
what  end.'  Not  to  baptize  them,  but  to  biffs  them:  The 
parents  looking  upon  Chrifl  as  a  prophet,  a  great  prophet, 
the  great  prophet,  i.\^  bring  their  infants  to  him,  that'thcy 
might  receive  the  benefit  of  his  blefling  and  prayers. 
Whence /rarjf,  i.  That  infants  are  capaljle  of  benefit  by 
Jefus  Chrifl.  2.  That  it  is  the  befl  office  tliut  parents  can 
perform  unto  their  children,  to  bring  (hem  unto  ChriA, 
that  they  may  be  made  partakers  of  that  benefit.  3.  If  in- 
f^anti  be  capable  of  benefit  by  Chrifl,  if  capa'ole  of  his  blef- 
iing  on  earth  and  prefence  in  heaven,  if  tlipy  be  fubjeas 
cfhis  kingdom  of  grace,  and  heirs  of  his  kingdom  of  glory, 
then  may  they  be  baptized  :  For  they  that  are  in  covenant, 
have  a  right  to  the  teal  of  the  covenant.  Jf  Chrifl  denies 
not  infants  the  kingdom  of  heaven,  which  is  the  greater, 
what  realon  liave  minifters  to  deny  iheui  the  b^inefit  of 
baptifm,  which  is  the  iefs? 

17  And  when  he  was  gone  forth  into  ti;e  v.'ay, 
there  came  one  runninij,  and  kneeled  to  him,  anci 
.ifked  him,  Good  Mafter,  what  fhall  I  do  that  !  may 
inherit  eternal  life  ? 

Obferve'neve,  i.  A  perfon  sddrcfTing  liiinfeif  to  Chrifl 
with  an  important queilion  in  his  niouth.  This  ;)erlon  was 
a  young  man,  a  rich  man,  and  a  rule:-  ;  a  young  man  in  the 
prime  of  his  age,  a  rich  man  in  the  fulnefs  of  his  wealth, 
and  a  ruler  in  the  prime  of  his  authority  and  power.  From 
whence /</7/n,  That  for  young  men.,  rich  sjen,  efpecially 
noblemen,  to  inquire  the  way  tofalvation,  is  very  commen- 
dable, but  very  rare.  1.  As  the  perfon  addreiling,  fo  ihe 
manner  of  the  addrefs,  he  came  runni.ig  and  kneeling  to 
Chrifl.  Where  oh fcnie  his  volunrarinels,  hs  fi/>/?.*  of  him- 
felf,  not  drawn  by  others  importunity,  bu:  drawn  by  his 
own  perfonal  affecHons.  And  his  readinefs,  he  came  run- 
ning. This  fhewed  his  zeal  and  forwardr.efs  to  in;et  with 
Chrifl,  and  be  refolved  by  him.  And,  Jaflly,  Hishumility  ; 
he  kneeltd  to  him,  as  an  en-.inent  )>rophet  and  teacher,  not 
knowing  him  to  be  the  Son  of  God.  3.  The  addrefiitielf, 
Whatjhflll  1  do  to  inherit  eternal  life ^'Wh^re  >:iii^,  1.  He 
believes  the  certainty  of  a  future  flare.  2.  He  profefTes  his 
defireof  an  eternal  happinefs  in  that  fl.iie.  3.  He  declares 
his  readinefs  to  do  fome  good  thing,  in  order  to  t!ie  ob- 
taining of  that  happinefs.  Hence  Igarn,  That  the  Itght  of 
nature,  or  natural  rriigion,  tenches  men  that  good  woiks 
are  neceffary  to  lalvation  :  or  that  fome  good  thing  mufl  be 

dene 


Tr,8 


St. 


M    A    R     K. 


CilAP.    IX. 


is   it  Chrifl   Iv.d  faid,  ll'hy  calif/}  thou  me  good,  when 
u  iloi":  not   believe  or  own  rac  t>)  be  God  .'  For  there  it 


done  by  them,  who  st  death  expecx  eternal  life.  It  is  not 
talking  well,  and  prnfeinr.g  well,  but  doing  well,  that  en- 
lilies  us  to  heaven  and  eternal  lite. 

18  And   JcFus  faid  unto  him,  Why  callcfl  thou 
n\2  good  ?  tha-e  is  none  good  but  one,  that  is,  God. 

A 

tl.ou   _-     -  ... 

v.-MgotJ,  that  is,  eGontully  andor:g;naI!y  goou,  abfolutely 
:.nd  Mimiutablv  Rcr.d,  but  Cod  only  ;  nor  any  derivatively 
i-ood,  but  he  that  receiveth  his  goodnefs  from  God  alfo  : 
Tliere  is  no  mereman  that  is  abfolutely  and  perfectly  good 
of  hinifelf,  but  b"  participation  and  derivation  from  God 
only.     See  :he  note  sn  St.  Matt.  xix.   17. 

19  Thou  knowefl  the  commadments,  Do  not 
commit  adultciv.  Do  not  kill,  Do  not  fteal,  Dq  not 
bcnr  falfc  witncls,  Dctraud  not,  Honour  thy  father 
and  mother. 

Ohtlrve  here.  That  the  duties  which  our  Saviour  inftances 

in,  are  the  duties  of  the  fecond  table,  which  hypocrites  are 

jTjoft  failing  in.     But  r.othing  is  a    l)etter  evidence    of  our 

nnrVi"ieJ  love  to  God,  tlian  the  finccre  performance  of  our 

iliKv  to  our  neighbour.     Love  to  man  is  a  fruit  and  tefti- 

jnonv  of  our  love  to  God  ;  for  /:e  that   kvetb  not  his  brother 

'.v'mi  he  h^th  fifK,  ko:u  can  he  love  God  whom   he  hath   not 

fren?   I.  John   iy.     20.    Learn   hence,  That   fuch    as  are 

"defective  in  the  duties  of  the  fecond  table  charity  and  jud- 

ice,  do  make  but  a  counterfeit  /hew  of  religion,  thougii  they 

pretend  to   th«    highed  meafures   and  degrees  of  love  to 

Cod.     Here  note.  That  there  ere  two  ways  of  injuring  our 

fieijiUbour,    which  ought  to  lie  avoided  ;  namely,     i.    By 

theft;  and  this  either  privately  and  clandcflinely,    v.ithout 

the  knowledge   of  the  owner  ;   or  openly  by  force,  againfl 

the  confent  of  the  owner;   both  thefe  are  forbidden  in  the 

ci"hth   commandment.   2.  By   fecret  and  cunning  devices, 

where  the  law  and   a  pretence  of  right  is  made  ufe  of  to 

cover  the  injury.     This  isforbidden  in  the  tenth  command- 

jnent,  and  here   exprelTed  by    Thou /halt  not  ilefrjiud.     And 

furely  all  endeavours  to  detrauti,  mull   (hew  a  very  covet- 

ous  mind,  inclining  a  perfon,  againft  the  diclates  of  his  own 

confcience,  to  defraud  another  of  his  right. 

20  v\<nd  he  anfwered  and  faid  unto  him,  Maftcv 
all  thcfe  have  I  oblcrved  from  my  youth. 

This  adertion  of  the  young  man  might  be  very  true, 
accordiujT  to  tbe  Pharifees  fenfe  and  interpretation  of  the 
l;j\v,  which  condemned  only  the  grofs  outv.-ard  aft,  not 
the  inward  luft  and  motion  of  the  heart.  An  nutlide  obe- 
dience to  the  law  this  yonng  man  had  performed;  this 
made  him  think  well  of  himl'eif,  and  conclude  the  good- 
nefsofhisown  condition.  Learn  hence,  How  prone  men 
are  to  think  the  heft  of  themfelves,  and  have  too  high  an 
opinion  of  their  own  goodnefs  and  righteoufnefs  before 
God;  /III  thr/e  tl'inr^s  hav  J  hrpt /rom  wy youth.  It  is  a 
natural  corruption  in  man  to  think  too  well  of  themfelves, 
and  of  their  o-,vn  goodnefs  and  righteoufnefs  before  God  ; 
but  it  is  very  dangerous  and  fatal  fo  to  do. 

2  1     Then  Jcfn.s,  beholding  him.  loved  him,  and 


faid  unto  him,  One  thing  thou  lacked  :  go  thy  way, 
fell  whatfocvcr  thou  haft,  and  give  to  tlie  poor, 
and  thou  Ihalt  have  treafure  in  heaven  :  and  come; 
take  up  the  crofs,  and  follow  me.  22  And  he  was 
fad  at  that  faying,  and  went  away  grieved:  lor  he 
had  great  polfeffions. 

Cb/ervehere,   i.    Chrift's  compaiTion  toward*  this  young 
man.     He  loved  him  with   a    love  of  pity  and  compafhoK, 
with  a  love  of  courtefy  and  refpett.     There  may  be  fome 
very  amiable  and  lovely   qualities  in  natural  and  unregene- 
rate  men  :  and  goodnefs,  ni  w  hat  kind  or  degree  loever  it 
is,  doth  attract  and  draw  forth  Chrilt's  love  towards  a  per- 
fon.    ]fChriIi  did  love  civility,    what  refpect  has  he  for 
iincere  fandtity.   2.  Our    Lord's  admonition.  Ore  thing  thou 
lachefi,   w^hich  was  true    feif-denial,  in  renouncing  the  fm 
of  covetoufnef?,  and  the  ii:ordinate  love  of  worldly  w&alth. 
We  ought,   upon  God's  call,  to  maintain  fuch  a  readineis 
of  mind,  as   to  be   willing   to  part  with  all  for  God's  fake 
which  is  dear  unto  us  in  this  wurld.  3.  Our  Lord's  injunct- 
ion. Sell  vjLit  thou  ha/}  and  give  to  the  poor.     This  was  not 
a  common,  but  a  fpccial  precept  belonging  p.irticularly  to 
this  young  man.     It  was  a  comiiiandinent  of  trial  given  to 
him,  like   that  given  to  Abraham,  Gci-..  xxii.  to  convince 
hiin  of  his  corrupt  toniidence  in  his  riches :  \etif  is  thus 
far  of  general   ufe  to  us  all-    to  teach   us   lo  to  contems 
"Worldly  pofTefnons,  as  to  be  willing  to  part  with  them  when 
they  hinder  our  happinefs  and  falvation.     It  follows,  y^«i 
take  up  the  cro/s ;  an  allufion  to  the  Roman  cuftom,  when 
the  nialefaftor  was  to  be  crucified,  he  bore  his  crols  upon  • 
his  llioulder,  and  carried  it  to  the  place  of  execution.     Jt  is 
not  the  taking,  but  the  patient  bearing  the  crofs,  which  is 
our  duty.     Learn,   That    all   Chrift's  folio. vers  Ihould  pre- 
pare their  (lioulders  for  Chrifl's  crofs.     To  bear  tYie  crofs, 
implies  faithfulnefs  and  integrity  witliout  fiiifting,  patience 
and  fubmilhon  without   murmuring,   joy  and  chearfulnefs 
without  fainting.    4.    The   elFtci   which  our  Saviour's  ad- 
monition had  upon  this  young  perfon.     He  'jias  fad  and 
grieved  at  that/aying.     Thence  note,    I.     That  carnal  men 
are  fad,  and    exceeding  forrowful,   when  they  cannot  win 
heaven  in  their   own  way.  1.  That  fuch  as  are  wedded  to 
the    world,  will  renounce  Chrift  rather  than   the   world, 
when  the  world  and  Chrift  ftand  in  competition. 

23  And  Jefus  looked  roimd  about,  and  faith  unto 
his  difciples.  How  hardly  (hall  they  that  have  richcs 
enter  into  the  kingdom  of  God!  24  And  the  dif- 
ciples were  aftoniflicd  at  his  word.s.  But  Jefus  an- 
fwcreth  again,  and  faith  unto  them.  Children,  how 
hard  it  is  for  them  that  truft  in  riches  to  enter  into 
the  kingdom  of  God !  25  It  is  cafier  for  a  camel  to 
go  through  the  eye  of  a  needle,  than  for  a  rich  man 
to  enter  into  the  kingdom  of  God.  26  And  thev 
were  aflonilhcdout  of  meafure,  faying  among  them- 
felves, Who  then  can  he  faved?  27  And  Jelu<; 
looking  upon  them,  faith  With  men  it  is  impoflible, 
but  not  with  God :  for  with  God  all  things  are  polli- 
ble. 

From  this  dilcourfe  of  our  holy  Lord's,  concerning  the 

danger 


Chap.  x. 


St. 


M     A     R     K. 


'59 


Janger  of  riches,  and  the  difficulty  that  attends  rich  men  in 
their  way  to  heaven,  we  may  collect  and  gather,  fird,  Th«t 
ritli  men  do  certainly  meet  with  more  difFKiikies  in  their 
way  to  heaven  than  other  men.  It  is  difficult  to  withdraw 
their  afFcdions  from  riches,  to  place  their  fuprenie  love  up- 
on God  in  tlie  midft  of  their  abundance.  Ic  is  difficult  to 
depend--  entirely  upo:>  God  in  a  rich  condition  ;.  the  rich 
■>uim's  wealth  is  his /iron^  toiucr.  Secondly.  That  yet  the 
fiult  lies  not  in  riches,  but  in  rich  men  ;  who  by  placing 
their  tnift,  and  repoling  ilieir  confidence  in  riches,  do  ren- 
der thcmfelves  incapable  of  the  kingdom  of  God.  3.  The 
proverbial  fpeech  wl'.ich  our  Saviour  makes  ule  of  to  fet 
forth  the  difficulty  of  a  rich  man's  falvaiion  :  //  Is  eafier 
for  a  camel  to  go  through  a  meJIi's  eye.  This  was  a  pro- 
verb among  the  Jews,  iignifyiiig  a  thing  of  great  difficulty, 
next  10  an  iinpolVibility  ;  and  it  implies  thus  much,  That  it  is 
not  only  a  very  great  difnculty,  but  an  utter  impoffibility, 
for  fuch  as  abound  in  worldly  wealth,  and  place  their  con- 
fidence tkerein,robe  laved,  without  an  extraordinary  grace 
and  aditlance  from  God.  4.  The  difciples  arc  affeifled  with 
wonder  and  admiration  at  this  doctrine  of  our  Saviour's, 
and  cry  out,  ll'hj  then  can  be fuved ?  Lei'ni  thence.  That 
fuch  are  the  fpecial  and  pecidiar  difficulties  which  lie  in  the 
rich  man's  way  to  falvation,  that  their  getting  to  heaven  is 
matter  of  wonder  and  admiration  to  the  difciples  of  Chrifl. 
"J.  How  our  Saviour  refclves  this  doubt,  by  tellihg  his  dif- 
diplcs,  That  what  was  impoffible  with  men,  was  poffible 
with  God  :  implying,  That  it  is  impoffible  for  any  man, 
rich  or  poor,  by  his  own  natural  flrength  to  get  to  heaven. 
And,  2.  That  when  we  are  difcouraged  with  a  fenfe  of 
our  own  impotency,  we  ffiould  confider  the  power  of  God, 
and  fix  our  faith  upon  it ;   IVith   God  all  things  are  poffible, 

28  Then  Peter  began  to  fay  unto  him,  Lo.  wc 
have  left  all,  and  followed  thee.  29  And  Jefus 
anfwered  and  faid.  Verily  I  fay  unto  you,  There  is 
no  man  that  hath  left  houfe,  or  brethren,  or  fillers,  or 
father,  or  mother,  or  wife,  or  children,  or  lands,  for 
my  fake,  and  the  gofpel's,  30  But  he  fhall  receive 
an  hundred  fold  now  in  this  time,  houfes,  and  bre- 
thren, and  fillers,  and  mothers,  and  children,  and 
lands,  with  perfecu'ions;  and  in  the  world  to  come, 
eternal  life.  31  But  many  that  art  firll,  fhall  be  laft; 
and  the  laft,  firft. 

The  apoftlcs  having  heard  our  Saviour's  command  to 
fell  all  and  give  to  the  poor,  St.  Peter,  in  the  nsme  of  the 
reft,  tells  ChriU,  that  ihey  had  left  all  t^/f'y.hvj  him,  Wl'.ere 
r.y,e,  How  Peter  magnifies  that  little  which  he  had  left  for 
Chrift,  and  ufhers  it  in  with  a  note  of  admiration ;  Lo  .' 
-.ve  have  lift  nil.  Learn  hence.  That  though  it  he  very 
little  that  we  fuffer  for  Chrift,  and  have  to  forfake  upon  his 
.Tcccunr,  yet  are  we  apt  to  magnify  and  extclit,  as  if  it  were 
fome  great  matter  :  BehiUvtc  have  left  all,  and  followed  thee. 
Next,  Our  Lord's  kind  and  gracious  anfwcr,  that  thofc 
that  leave  all  to  follow  him,  fnal!  be  no  iufers  by  him  ;  we 
may  be  lol'ers  for  Chrilt,  we  IhsU  never  be  lofers  by  him  ; 
for  whatever  we  part  within  this  world  for  the  fake  of 
Chrift,  Houfes  'jr  lands,  hrethrtn  cr  fiflers,  vie  fhall  receive 
an  hundred  fold  rtTM  in  this  life.  But  how  fo  ?  Non  formal- 
liter. fed  emincnter  ;  non  infpedc,  ftJ  in  valore  ;  "Not  in 


kind,  but  in  equivalency:"  not  an  h'.indred  brethren, 
(ifters,  or  lands  in  kind,  but  he  fhall  enjoy  that  in  God, 
which  all  creatures  would  be  to  him  if  they  were  mnlti. 
plied  an  himdred  times  :  And  the  gifts  and  graces,  the  com 
forts  and  confolntions  of  the  Holy  Spirit,  ffiall  be  an  hun- 
dred times  better  portion  than  any  thing  we  can  part  with 
for  the  fake  of  Ciirift.  For  the  fenfe  of  thofe  wordr.  The 
frf} fhall  be  laft,  Sec.     See  the  note  on  Matt.  xx.    19. 

32  H  And  they  were  in  the  way  going  up  to  Je- 
rufalem;  and  Jefus  went  before  them;  and  they 
were  amazed ;  and  as  they  followed  they  were  afrnid. 
And  he  took  a^ain  the  twelve,  and  be<'an  to  tell 
them  what  things  fhould  happen  unto  him,  33  Say- 
ing, Behold  wc  go  up  to  Jerufalem ;  and  the  Scjn  of 
man  fhall  be  delivered  unto  the  chief  pricfts,  and 
unto  the  fcribcsj  and  they  fhall  condemn  hiin  to 
death,  and  fliall  deliver  him  to  the  Genfiles :  cjj 
And  they  ftiall  mock  him,  and  fhall  fcourge  him,  and 
fliall  fpit  upon  hiiri,  and  lliall  kill  hiin  :  and  llic 
third  day  he  fliall  rife  again. 

This  is  at  leaft  the" third  time  that  Chrift  had  acquainted 
hisdifciples  with  his  approaching  fuiierings.  The  firfttiinc 
he  told  his  difciples  of  his  death  in  general  ;  the  fecond  time 
he  declares  the  m.eans,  by  ireafon  ;  now  he.  tells  them. the 
manner,  by  cri;cif\  ing  him  :  All  this  he  did,  to  prevent 
their  dejection  at  his  iufferings.  Learn  hence,  That  it  is 
highly  neceli'ary  that  tliedoclrineof  thecrofsbe  oiten  preach- 
ed to  us,  that  fo  being  armed  with  expectations  of  fuffcr- 
ings  before  they  come,  wemay  be  the  lei's  difinaycd  and  dif- 
heartened  when  they  come.  Our  Lord's  forewarning  his 
difciples  fo  frequently  of  his  death  and  fimerings,  was  10 
fore-warn  rhein  with  expectations  of  his  fuflerings,  and  with 
preparation  for  their  own.  Farther,  who  were  the  peifons 
that  were  the  inftrumental  cai'.fes  of  our  Saviour's  death, 
they  were  both  Jews  and  Gentiles  ;  The  Son  of  man  fhall  be 
delivered  to  the  chief  priefts,  aKdtmyfi\ill  deliver  him  to  ike 
Gentiles,  As  both  Jews  and  Gentiles  had  a  hand  in  the 
death  and  fuHerings  of  our  Lord  jelus  Chriir,  fo  arc 
they  by  faith  capable  01  an  intereft  in  the  merit  of  his 
death,  and  in  the  virtue  and  efficacy  ot  hi«.  fidFerings.  Chrift 
olFered  up  his  blood  to  Goti-on  the  be'nali.of  ihsjii  that  l.^ied 
it. 

055  And  James  ari3  John  the  fons  of  Ztbcdec 
come  unto  him,  fayin  t,  Mafler,  we  would  that-  thou 
Ihouldefl  do  for  us  whatfoever  v.-c  fli-.ll  defirc.  36 
And  he  faid  unto  them,  What  would  ye  that  I  fnould 
do  for  you  ?  37  They  faid  unto  him.,  Grant  unto 
us  that  we  may  fit  the  one  on  thy  right  hand,  and 
the  other  on  thy  left  hand,  in  thy  glor>'.  38  Bt-t 
lefus  faid  unto  them,  Ye  know  not  what  )  e  alk  :  ca-i 
"ve  drink  of  the  cup  that  I  drink  of  ?  and  be  bapti- 
zed  with  the  baptil'm  thiit  I  am  baptized  with  ?  jj") 
And  they  faid  unto  him,  Wc  can.  .  And  Jefus  faid 
unto  them,  Ye  fhall  indeed  drink  of  the  cup  that  I 
drink  of;  and  with  the  bapti&n  that  i  am  baptized 
with;U  fliall  ye  be  baptized  ;     .^o  Buc  to  fit  on  my 


i6o 


St. 


MARK. 


Chap.   x. 


riolu  IiAud  iiHiion  my  If  ft  hand,  is  not  mine  to  give; 
but  it  Ihall  be  >;ivcn  to  them  for  whom  it  is  prepared. 
4  1  And  when  the  ten  heard  it,  they  began  to  be  much 
difpleafcd  with  Jamea  and  John. 

A^.v  here,  r.  Tlie  .Trnbitiou'i  fuit  and  reqaeft  of  thetwo 
apoilles.  James  and  John,  for  dignity  and  firperiority,  Grant 
t':et  U'tf  may  fit,  thtone  or.  thy  right  hand,  and  the  other  on  thy 
I  ft  kan.ii:'.t'hy  ^Lry,  or  iu  thv  kingdom.  Where  ohferve 
1  hat  In-  ChrilVs  kingdom  and  glory,  they  underftood  an 
earthly  temporal  kingdom  ;  fcrofthat  fort  the  Jews  <iid 
expefl  the  kingdom  of  the  MeHiah  (lumld  he,  and  the  dil- 
ciplcs  themfclves  Were  tainted  with  the  common  errors. — 
Learn  hence,  That  ambition  and  inordinate  defireof  world- 
ly  honour  and  d;;5nity,  is  a  (in  very  natural  and  incident  to 
the  befb  of  men  :  Who  can  wonder  to  fee  fome  fparks  of 
ambiticnin  the  holieft  of  God's  minifters,  whenChrill's  own 
apoftles  were  not  free  from  afpiring  thoughts,  even  when 
they  hv  in  the  bofoni  of  our  Saviour?  2.  I'oththe  unlea- 
fonablenefs  and  unreafonablenei's  cf  this  requell  made  by 
James  ami  John  ;  Chriit  fpe^-ks  of  his  fufierings  to  them, 
and  they  fue  for  dignity  and  great  places  from  him.  Inop- 
tiwu)  nwivhlt  eP  prjpinl  :  1  he  holiett,  the  wifeft,  and  the 
belt  of  men  are  not  wholly  free  from  pallionate  infirmities  : 
Who  could  have  thought  that  when  our  Saviour  had  been 
preaching  the  doctrine  of  the  crofs  to  his  disciples,  that 
they  Ihouldat  the  fame  time  be  J'ceki  igaid  fuing  to  him  for 
fecular  dignity  and  honour,  pre-eminence  and  power?  But 
the  bell  of  men  are  but  men  ;  nor.e  are  in  altatc  of  perfec- 
tion on  this  (ide  heaven.  3.  Our  i^aviour's  anhser  to  his 
difciples'  ambitious  requeff ,  and  the  courfe  which  he  takes 
t'^  cool  their  ambition  ;  he  tells  ihem  they  unillexpctt  here, 
not  crowns  on  their  heads,  but  a  crofs  on  their  backs  ;  they 
miift  tirft  tafte  of  his  luffenngs,  before  they  partake  of  his 
florv;  and  thofe  that  fufler  moll  for  Chriit,  ihall  partake 
of  the  higheft  dignity  and  glory  from  him.  4.  The  pre- 
fnmptuous  confidence  which  the  apoftles  had  of  their  own 
ftrength  and  ability  for  fufferings,  /ire ye  ahk,  fays  Chriit, 
to  drink  <jfv\ycup?  Wcare  ihk,  fay  the  difciples.  Alas, 
poor  men,  \\hen  it  came  to  the  trial,  they  all  cowardly  for- 
fook  him  and  fled.  Thcfe  that  are  lealt  acquainted  with 
fulFering,  are  ufually  the  molt  confident  undertakers.  See 
note  on  Matt.   xx.   22,   23. 

ji  But  Jefus  called  them  to  him,  and  faith  unto 
them.  Ye  know  that  they  which  are  accounted  to 
rule  over  the  Gentiles,  excrcife  lordfhip  over  them  j 
and  their  great  ones  e-xercile  authority  upon  them. 
43  But  lb  fhall  it  not  be  among  you  :  but  who- 
loever  will  be  i^reat  among  you,  Ihall  beyourminil- 
ter:  44  And  wholoever  ol  you  will  be  the  chietell, 
Chall  be  fcrvant  of  all.  45  For  even  the  ion  of  man 
came  not  to  be  miniltred  unto,  but  to  minifter, 
and  to  give  his  life  a  ranfom  for  many. 

To  the  end  that  our  blefled  Saviour  might  effectually 
quench  thofe  imhappy  fparks  '>;  jinbition  wh  ch  were  kind- 
led in  bis  apolUes'  iinnds.he  tells  them, That  lupremacy  and 
dominion  belor.g  to  (f  cular  princes,  not  to  golpej  minifters, 
who  ought  to  carry  themfclves  with  humilitj  >nd  condefcen 


fion  one  towards  another,  Xot  that  CI. rift  direct.-  a  parfty 
and  equality  amongft  his  min titers,  bu:  only  condemns  the 
affectation  of  fuperiority,  and  the  love  of  prc-eminency. 
I.ewrt  hence,  i.  1  lint  tjis  rninilters  of  Chriit  eight  to  be  lo 
far  fro.Ti  affecting  a  domination  and  fjperiori:y  over  their 
brethren,  that  in  imitation  of  their  Lord  and  Matter,  they 
ought  to  account  themfelves  fellow-fervants ;  The  Son  of 
man  came  not  to  hi  mini/] red  u>:to,  hut  lo  minijler.  a.  Tha: 
luch  rninilters  as  do  love  and  affeif;  pre  eminence  and  fu- 
periority  are  mofl  unfit  for  it ;  and  they  {leferve  it  beft  who 
leek  it  lealt.  3.  That  the  dignity  and  hor.our  wliich  the 
miiiiltcrs  of  Chriit  Ihould  chiefly,  yea  only  aifcct,  is  in  ano- 
ther work!  ;  and  the  way  to  be  greattft  and  higheft  there, 
is  to  be  low  and  humble,  mean  in  our  own  eyes,  and  little 
inour  ov/n  efteem.     See  note  on  Mart.  xx.  28. 

46  \  And  they  came  to  Jericho  :  And  as  he 
went  out  of  Jericho  with  hii  difciples,  and  a  great 
number  of  people,  blind  Bartimeus,  thefonofTi- 
meus,  fat  by  the  highway-fide  begging.  47  And 
when  he  heard  that  it  was  Jefus  of  Nazareth,  he  be- 
gan to  cry  out,  and  fay,  Jefus,  thou  Son  of  David, 
have  mercy  on  me.  48  And  many  charged  him 
that  he  fliould  hold  his  peace:  but  he  cried  the 
more  a  great  dtal.  Thou  Son  of  David,  have  mercy 
on  me.  49  And  Jefus  Itood  ftill,  and  comnianded 
him  to  be  called  :  And  they  call  the  blind  man^ 
faying  unto  him,  Be  of  good  comfort,  rife;  he  calletk 
thee.  50  And  he  calling  away  his  garment,  arofc, 
and  came  to  Jefu.s.  51  And  Jefus  anfwered,  and 
laid  unto  him,  What  wilt  thou  that  I  fhould  do  un- 
to thee  ?  the  blind  man  laid  unto  him.  Lord,  That 
I  may  receive  my  fight.  51  And  Jefus  faid  unto 
him.  Go  thy  way:  thy  faith  hath  made  thee  whole. 
And  immediately  he  received  his  fight,  and  followed 
Jefus  in  the  wa)-. 

This  di.ipter  concludes  v.  ith  a  recital  of  a  famous  miracle 
wrought  by  our  blefled  Saviour  upon  blind  Bjrtimeus,  in 
the  fight  of  a  great  multitude  which  followed  him. — Where 
note,  I.  1  he  blind  man's  faith,  in  ackno\%ledging  Jefus  ta 
be  ilie  Melhah  ;  for  fo  much  the  title  ofti'.e  Son  of  David 
fignificd.  2.  His  fervency,  in  crying  fo  earneltly  :o  Chrirt 
for  mercy  and  healing.  Have  mercy  upin  me,  thou  Son  of 
David.  A  true  fenfe  of  want  will  make  the  foul  cry  un'.o 
Chrift  with  earncltnefs  and  importunity.  3.  The  grcK 
companion  and  condefcenlion  cf  Chriit  towards  this  poor 
blind  nun,  he  ftood  Hill,  he  called  him,  and  enligthtened 
his  eyes.  A  mighty  inltance  of  Chrift's  divine'pov.er :  he 
that  can  open  blind  eyes  with  a  touch  ol  his  finger,  and  that 
by  his  own  power,  is  really  God:  his  touch  ii  an  omnipo- 
tent touch.  4.  Although  Chriit  well  knew  the  condition  of 
this  blmd  m.in,  yet  before  he  will  reftore  his  light,  he  mult 
fenlitiiy  complain  of  the  want  of  fight,  and  cry  for  help  and 
healing-  Chriit  knows  all  his  creatures  wants,  but  takes 
no  nonce  of  them,  till  they  make  them  known  to  him  by 
prayer.  ^.  The  way  and  courfe  which  the  blind  man  takes 
toe:<prelsliis  thaukfulneft  toChrilt  for  recovered  light,  b'e 

r^fe 


Chap.  XI. 


St. 


MARK. 


i6t 


roCe  "nd  followed  Jefus. — Mercy  from  Chrift  is  then  well 
improved,  when  it  engages  us  to  ioUow  Chrift.  This 
iiioiild  he  the  effect  of  all  lalvatioiis  wrought  for  us.  He 
praifeth  God  bell  that  ferveth  him  moft  :  the  life  of  thank- 
fuliiefs  confiftsin  the  thankfulnefs  of  the  life. 


?i:s, 


CHAP-     XI. 

And',  when  they  came  nigh  to  Jerufalcm,  unto 
Bcthpage  and  Bethany,  at  the  mount  of  Olives, 
he  fcndeth  forth  two  of  his  difciples.  2  And  failh 
unto  them.  Go  your  way  into  the  village  over  againll 
you ;  and  as  foon  as  ye  be  entered  into  it,  ye  fhall 
find  a  colt  tied,  whereon  never  man  fat ;  loofe  him, 
and  bring  him.  3  And  if  any  man  fay  unto  you, 
Why  doyc  this  ?  Say  yc  that  the  Lord  hath  need 
of  him,  and  ftraiglitway  he  will  fend  him  hither.  4 
And  they  went  their  way,  and  found  the  colt  tied  by 
the  door  without,  in  a  place  where  two  ways  met ; 
and  they  looie  him.  5  And  certain  of  them  that 
flood  there,  faid  unto  them,  What  do  ye  loo- 
fiHT  the  colt  ?  6  And  they  faid  unto  them  e- 
vcn  as  Jefus  had  commanded  :  And  they  let  them 
go. 

The  former  part  of  this  chapter  acquaints  us  with  our 
Saviour's  folemn  and  triumphant  riding  into  the  city  of  Je 
rnfalenn  :  He  who  in  all  his  journey;  travelled  like  a  poor 
}nun  on  foot,  without  noiie,  :ind  without  train  ;  now  he 
goes  up  tc  Jerufalc:n  to  die  forfl&nncrs,  he  rides,  to  fliew 
his  great  forwardncfs  to  l.iy  down  hi-  J'fe  tor  us  :  The  bealt 
he  rides  on  is  an  als,  as  the  manner  of  kings  and  great  per- 
fons  anciently  was,  ;ind  to  fulfil  that  prophecy,  ^ecTi.  ix. 
o.  Till  yc  the  daughter  of  Zion,  Behold,  thy  King  coimth 
riding  upon  an  vfs.  It  was  alfo  an  afs  upon  \\  hich  never  man 
fat  before;  lignifying  thereby,  th.it  the  moft  unruly  and 
untamed  creatures  become  obfequions  to  Chrilt.  Grotious 
obferves,  That  fuch  animals  as  had  not  been  employed  in 
theufeofnian,  were  wont  to  be  cholen  for  facred  ufes. 
Even  heathens  adjudged  thofe  things  moft  proper  for  the  fer 
vice  of  the  gods,  which  had  never  been  put  to  fuch  profane 
nfes.  Thus  in  i.Sam.  vi.  7.  we  read,Thatthe  PhililHnes 
returned  the  ark  in  a  ncM'  cart,  drawn  by  heifers  never  put 
into  the  yoke  :  They  thinking  them  polluted  by  being  put 
to  profane  work.  Our  S.Tviour  here  chufes  an  afs  which 
had  never  been  backed  before  ;  and  that  the  colt  iliould  fo 
patiently  fulfer  Chrift  to  ride  upon  him,  was  miraculous. 
And  this  was  a  borrowed  afs,  whereby  our  Saviour's  right 
to  all  the  Creatures  was  manifefted  ;  and  accordingly  he 
bids  hii  difciples  tell  the  owner,  The  Lord  hath  need  of  him. 
Not  your  Lord  or  our  Lord,  hulthe  Lord;  That  is,  he  that 
is  Lord  of  all,  whofearethe  cattle  on  athoufav.d  kitlf.  Oh- 
/I'/vi?  farther,  That  not  \\ichftanding  Chrift's  (uprcme  rijiht 
to  the  co]r,  he  v-ill  not  have  it  taken  without  the  owner's 
kno. V ledge  and  confent,  Tell  him  that  the  Lord  hath  need  cf 
him.  Laftiy,  What  a  clear  and  full  demonftration  Chrift 
gave  of  his  divine  nature  ;  of  his  omnifciency,.  in  fore  fee- 
ing and  foretelling  the  event;  of  hisomnipotency,  in  incli- 
ning the  heart,  and  overuling  the  will  of  the  owner  to  let 
t!»e  colt  go  ;  and  of  his  fovereignty,  as  he  was  Lord  of  the 
creatures,  to  command  and  call  for  their  fervice  when  he 
needed  tliein. 


7  And  they  brought  the  colt  to  Jefus,  and  call 
their  garments  on  him  ;  and  he  fat  upon  him.  8 
And  many  fpread  their  garments  in  the  way  :  and 
others  cut  down  branches  olF  the  trees,  and  flraw- 
ed  them  in  the  way.  9  And  they  that  went  before, 
and  they  that  followed,  cried,  faying,  Hofanna  :  blef- 
fed  is  he  that  cometh  in  the  name  of  the  Lord.  10 
Blefled  be  the  kingdom  of  our  father  David,  that  co- 
meth in  the  name  of  the  Lord  :  Hofanna  in  the 
highcft. 

Gbfei~je  h^vc,  The  obedience  of  his  difciples.  Firft,  They 
did  as  Jefus  had  commanded,  they  donot  diipute  their  Lords 
commands,  nor  raife  objections,  nor  are  afraid  of  dangers  ; 
when  our  call  is  clear,  our  obedience  muft  befpeedy  ;  what 
Chrift  commands  we  are  not  to  difpnie,  but  to  obey.  2. 
The  aftions  of  the  multitude  in  acknowledging  Chrift  to  l>€ 
their  King  ;  tliey  caft  their  garments  on  the  ground  for  bini 
to  ride  upon,  according  to  the  ciiftom  of  princes  when  they 
ride  in  ftate  ;  and  lio  not  only  difrobe  their  back?,  but  ex- 
pend their  breath  in  joyful  acclamations,  and  loud  hofanna*, 
wilhing  all  manner  of  prcfperity  to  ihcir  meek  but  mighty 
King.  In  this  princely  yet  poor  and  defpicable  pomp,  doth 
our  Saviour  enter  thefamous  city  of  Jerufalem.  O  !  how 
far  v/as  our  holy  Lord  from  ailccting  worldly  greatnefs  and 
grandeur  !  lie  defpifed  that  glory  which  worldJv  hearts 
fondly  admire  ;  yet  becajfe  he  was  a  King,  he  wonkl  he 
proclaimed  fuch, and  have  his  kingdom  confefTed,  applauded, 
and  bleffed.  But  that  it  might  appear,  that  his  kingdo'ti 
was  not  of  this  world,  he  abandons  all  wordly  magnifi- 
cence, O  glorious,  yet  homely  pomp  !  O  meek,  but  mighty 
prince  ! 

1 1  And  Jefus  entered  into  Jerufalem,  and  into 
the  temple  :  and  when  he  had  looked  round  about 
upon  all  things,  and  now  the  even  tide  was  come, 
he  went  out  unto  Bethany  with  the  twelve,  a  2  5 
And  on  the  morrow,  when  they  were  come  from 
Bethany,  he  was  hungry.  13  And  feeing  a  fig-tree 
afar  oIT,  liaving  leaves,  became,  if  haply  he  might 
find  any  thing  thereon  :  and  when  they  came  to  it 
he  found  nothing  but  leaves;  for  the  time  of  fijgs  was 
noiytt.  14  And  Jefus  anfwercd,  and  fdid  unto  it,  No 
man  cat  fruit  of  thee  heieafter  forever.  And  his  dif- 
ciples heard  it. 

Some  move  the  queftion  here,  how  -Chrift  came  xo  curfe  a 
tree  for  want  of  that  fruit  which  the  fcafon  afforded  not?  It 
is  anfwered,  that  naturalifts  chjervc,  that  the  fig-iree  puts  forth 
her  fruit  as  foon  as  her  leaf;  that  tree  is  always  bearing;  an*! 
whilft  one  fig  is  ripe  another  is  green.  And  wliercas  it  is  faid, 
That  the  time  of  figs  was  not  yet :  the  ineaning  is,  "That  the  time 
of  ingathering  of  figs  was  not  yet;"  but  the  tree  having  leaves, 
fliewcd  it  might  have  fruit  ;  accordingly  Chrift  goes  in  expec- 
tation of  its  havingfruit ;  but  finding  none  either  ripe  or  green 
he  curfcsthctree  for  totally  difappointinghisjexpedtation,  Pe. 
fides,  Ciirift  was  wont  not  only  to  fpeak,  l3it  to  work  para- 
bles ;  and  this  aftion  of  his  was  typical ;  an  emblem  of  Je_ 
rufalem's  dcftmdtion  in  ceneral,  anJof  every  perfon'sin  par- 
ticular, that  ftttisf>cs  hinifclf  with  a  withered  profcflion  ;  bear- 

X  Jjvr 


id 


M    ARK. 


Chap. 


XI. 


nz  Icavvs  otilv,  but  nu  truii ;  as  this  I'g-iree  was,  fo  arc  they 
nigh  iiiito  curling.  From  whence  Nou,  Thatall  fiicli  as  con 
tent  themfflvcs  with  a  triiitlcfs  profeflion  ot"  religion,  art  in 
«;reat  il.mqcr  of  ha\insj  Gods  blalUiur  added  to  their  bajrcn- 
nels. 

15  And  they  come  to  jcrufalem  :  And  Jcfus 
went  into  tlu-  temple,  and  began  to  cafl  ouc  them 
that  fold  and  bou-lit  ia  the  temple,  and  overthrew 
the  tables  of  the  inouey-chan^ers  and  the  I'eats  of 
them  thai  fold  dovCs;  16  -And  would  not  fulFer 
that  any  man  llioiild  carry  any  \  eHcl  throu'di  the 
temple.  17  And  he  taught,  faying  unto  them,  Is 
it  not  written,  My  honfe  Ihall  be  called  of  all  na- 
tions, Tlie  hoLife  of  prayer  ?  but  ye  have  made  it  a 
den  of  thieves.  18  And  the  fcribes  and  chief  priclb 
heard  it,  and  fought  how  they  miglit  dellroy  him: 
for  they  feared  him,  becaufe  all  the  people  were  aflo 
nilhed  at  his  doftrine.  19  And  when  even  was  come 
he  went  out  of  the  city. 

No  fooner  had  our  blcULd  Saviour  entered  JcruHilem,  but 
his  firft  walk  was  to  the  temple,  and  his  tlrlt  \vork  was  to 
purge  and  reform.  All  reformation  of  manners  muft  be^in 
at  the  houlc  of  God.  Yet  oZ-jl-rv,-,  Our  J,ord's  bufinefs  at'the 
temple  was  not  to  ruin,  but  to  reform  it  oidy.  Places  dedi- 
cated to  public  worll-,ip,  if  profaned  and  polluted,  ought  to 
he  purged  trom  their  abufes  ;  not  pulled  down  and  dcltroyed, 
becaule  they  have  beenabufed.  But  whatisthe  profanation  of 
the  temple,  which  fo  offended  our  Saviour  ?  I  anfwcr,  In 
the  outward  court  of  the  temple  there  was  a  public  mart  or 
market  kept,  where  were  fold  oxen,  Hieep,  and  doves,  for  fa- 
cnhce.  Many  of  the  Jews  coining  an  hundred  miles  to  the 
temple,  it  was  burdenfomc  to  bring  their  facrifice  Co  far  with 
them  ;  wherefore  the  prieils  ordered,  that  (licep  and  oxen, 
mcul  anJoil,  and  fuch  other  requifitesfor  facrifice,  (hould  be 
had  for  money  clofe  by  the  altar,  to  thegrcat  eafe  of  the  offer- 
er. Nothing  could  be  more  plaufible  than  this  plea:  But 
the  taircfl  pretences  cannot  bear  out  a  /in  with  God  :  There- 
fore our  blelfed  Saviour,  ina  jiifl  indignation,  whipsouc  thefc 
chapmen,  cads  down  their  table.s  and  vindicates  the  honour 
2«d  reputation  of  his  Fathers  houfe.  Learn  lience,  'I"hat 
there  is  reverence  due  to  G.xls  houfe,  for  the  owners  fake 
and  tor  the  fervice  fake  :  N.nhing  but  holinefs  can  become 
the  place  where  God  is  worlhipped  in  the  beauty  of  Jioliiitfv. 
J.altiy,  i  he  reaton  whichoiir  Saviourgivesfor  this  a^  of  his- 
is.it  not  vvrittcn,  lays  he,  my  hcnfi  jhall h,  cnlU-d  a  h.ujc  cf 
prayer  P  \S  iicre,  by  prayer,  is  to  be  undcrlbod  the  whole 
worlhip  aijd  fervice  of  God,  of  which  prayer  is  an  eminent 
and  principal  part.  That  which  gives' denomination  to 
jin  hoUiC,  IS  certainly  the  chief  thing  to  be  done  in  the 
houfe  :  Now  God's  houfe  being  csllJd  an  houfe  of  prayer 
certainly  implies,  that  prayer  is  the  chief  and  principal 
worK  to  be  performed  in  (J.kI's  houfe  :  Yet  take  we  heed, 
t.iar  wc  fct  not  the  ordinances  of  God  at  variance:  We  miift 
not  idolize  one  ordinance,  and  viiliiV  another,  but  reverence 
them  all. 

20  And  in  the  riornin;-,   as  thcv  pr-.fild  by,   tliey 
faw  the   fi^ircc  dried  up  from  the'  roots.      21   .\iid 


Peter  calling  to  remembrance,  faith  unto  him,  Ma- 
iler, behold,  the  fig-tree  which  thou  curfcdft  is  wi- 
thered away.  22  And  Jcfus  anfwering,  faith  unto 
them,  Have  faith  in  God.  23  For  verily  I  fay 
unto  )ou,  That  whofoever  Ihall  lay  unto  this  moun- 
tain. Be  thou  removed,  and  be  thou  cafl  ^ntq  the 
fea  ;  and  iliall  not  doubt  in  his  heart,  but  fti'all  be- 
lieve that  thole  things  which  he  faith  fliall  come  to 
pafs;  he  ihall  have  whatioever  he  faith".  24  There- 
fore I  fay  unto  you,  What  things  foever  ye  defire 
when  ye  pray,  believe  that  ye  recievc  them,  and  ye 
Ihall  have  them. 

The  blading  and  fudden  withering  of  the  figtrcc  at  the 
word  of  Clirift,  plainly  Hievyed  his  divine  power  :  and  by  this 
nviraculous  operation,  our  Saviour  deligned  to  (hew  his  difci- 
ples  the  mighty  power  of  faith  ;  that  is,  a  full  perfuafion  of 
the  power  ot  God,  that  he  is  able,  and  of  iliegoodnefs  of  God 
that  he  is  willing,  to  grant  whatever  we  aflc  according  to  his 
•will,  that  lias  a  tendency  to  his  glory  and  our  good.  Leant 
hence,  That  faith  is  a  nccellary  and  prin«.-ipal  ingredient  in 
prayer.  Praying  without  faith,  is  like  to  a  man's  fliootin<» 
without  a  bullet  ;  it  makes  a  noife,  but  doth  no  execution. 
Secondly,  That  whatfoever  good  thing  God  has  made  the 
matter  of  his  promifc,  iTiall  be  given  to  good  men  in 
a  way  of  performance,  provided  they  pray  in  faith,  ll-'hut- 
foever ye  ihftre,  believe  thut  yc  teceive  them,  and  te  jhall  have 
them. 

25  And  when  yc  fla«t  praying,  forgive,  if  you 
have  ought  againft  any:  That  your  Father  alio 
which  is  in  heaven  may  forgive  you  your  trcl"- 
pafles.  26  But  if  ye  do  not  forgive,  neither  will 
3-our  father  which  is  in  heaven  forgive  your  trefpaf- 
fcs. 

Thefe  arc  two  qualifications  rcqtiifite  in  prayer,  ifweex- 
pecl  fo  find  acceptance  with  God,  namely,  faith  and  love  : 
to  thcfird  Chrill  had  fpoken  inthc  former  verfe,  to  the  lat- 
ter in  this,  JVhcn  ye 'ftand  praying  forgive.  It  was  ordinary 
for  the  Jews  to  pray  ilanding  ;  yet  in  their  folemn  days  of 
farting,  they  did  kneel  and'  proflratc  thcmfclves  before  the 
Lord  :  But  thcchrillians  ufually  kneelled  down  and  prayed, 
Afts  ix.  40.  Now  the  command  here  to  forgive  tliofc  that 
offend  us  before  wc  pray,  Hiews,  i.  That  no  rcfentments 
ot  what  ourbrothcr  doth,  flioidd  (lick  long  upon  our  fpirits. 
becaufe  they  indifpofe  us  for  that  duty  we  are  to  be  coniinu- 
ally  prepared  for.  2.  That  there  is'  fome  fort  and  kind  of 
forgivenels  to  be  exercifed  towards  an o.ffcnding brother  before 
he  a(ks  it,  though  he  doih  not  (hew  any  token  of  repentance 
and  lorrow  for  it,  becaufe  I  am  to  pray  fyr  him  out  of  love 
unto  him,  and  mud  lift  up  pure  hands,  without  wrath.  Lcani 
hence,  That^  they  who  arefuing  for,  and  cxpedingforgive- 
ncfs  from  Gfxl,  mull  exercifc  forgivenels  towards  other?, 
or  elfe  their  prayers  are  a  fort  of '  imprecations  on  thcm- 
(clvcs.  Chrid  (peaks  indefiniiely  ;  When  ye  pray,  fir- 
give  :  He  doth  not  fay,  your  brcthrer,  but  men.  Matt.  vi. 
14.  IJ 'M  forgive  men  Iheir  I rr fpajfes  ;  that  is.  all  men,  gotd 
and  bad,  friends  and  enemies;  if  we  forgive  one  another 
freely,  our  heavenly  Father  will  forgive  us  fully.  Our  for- 
giving one  a.nothcr  is  the  indifpcnfible  condition  'of  Cod^s  for- 

giv- 


CiiAr.  XII. 


M     A     R     K. 


to  >. 


•iving  us,  and   of  hearing  tlic  prayers   which  arc  put  up  by 


us. 


27  f  And  they  come  again  to  Jciufalem  :  And 
as  he  was  walkinjj  in  the  ttmpk',  there  come  to 
hhn  the  chief  pvicfts,  and  the  icribcs,  and  the  el- 
ders, 28  And  fay  unto  him.  By  what  authority 
doeft  thou  thefc  things  ?  And  who  ^-ave  thee  this 
authority  to  do  thefe  things ;'  29  And  Jcfus  an- 
Isvered..  and  faid  unto  them,  I  will  alio  alk  of  you 
one  queftion,  and  anfwcr  me,  and  I  will  tell  you 
by  what  authority  I  do  thefe  things.  30  Thi  bap- 
tifm  of  John,  was  it  from  heaven,  or  of  men  ?  an- 
fwerme.  31  And  they  reafoncd  with  thcmfelvcs, 
faying,  If  we  (hall  f.iy,  From  licaven  ;  lie  will  fay, 
Why  then  did  ye  not  believe  him  ?  32  But  if  we 
fliall  fay,  of  men  ;  they  feared  the  people  :  For  all 
7}!en  counted  John,  that  he  was  a  prophet  indeed.  33 
And  they  aniwered,  and  faid  unto  Jefus,  "We  can- 
not tell.'  And  Jefus  anfwenng,  and  laithunto  them, 
Xeitlicr  do  I  tell  you  by  what    authority  I  do  thefe 

things. 

The  Pharifecs  liavin^  often  queftioned  our  Saviour's  d<TC- 
trine  before,  they  call  m  (picllion  his  million  aiid  authority 
now,  ahhough  they  might  have  cafily  undcrftond  his  divine 
million  by  his  daily  miracles  :  For  almighty  God  never  im- 
powered  any  to  work  miracles  that  were  not  fcnt  by  him. 
Our  bicired  Saviour underltanding  their  dcfign,  arifwers  them 
one  qucrtion  by  afking  them  another  :  Says  Chrill,  ^e  hap- 
t'lfm  cfjohn,  ivas  it  yr'^m  heaven,  or  if  men  ?  Was  it  of  di- 
vine inftitution,  or  of  human  invention  ?  Implying  very 
plainly,  that  thecalling  of  fuchas  call  thcmfelves  the  miniRers 
of  God,  ought  to  be  from  God  :  No  man  ought  ts  take  that 
hwAir  upon  )jim,  but  he  that  is  called  ofGccl,  as  ivas  Aaron,  Heb. 
V.  4.  The  Pharifees  replv,  They  could  not  tell  whence  John 
had  his  million  and  authority  :  This  was  a  manifelf  untruth. 
Bv  refuling  to  tell  the  truth,  they  fall  into  a  lie  againfl  the 
truth  :  One  lin  enfnarcs  and  draws  inen  into  the  commillion 
of  many  more.  Such  as  will  not  fpeak  exa<5l  truth  acconiing 
to  their  knowledge,  fall  into  the  fui  of  lying  agaiiill  their 
knowledge  and  tlieir  confcience.  Our  Sa\  iour  anfvvers  them, 
Kdlher  tell  I  \ui  hywhut  authority  I  do  thefe  things  :  He  doth 
not  fay  I  cannot,  or  I  will  not  tell  you,  but  I  do  not,  I  need 
not  tell  you,  bccr.ufe  the  miracles  vvhich  I  work  before  you 
arc  a  fufficientdcmonltration  of  my  divine  commillion,  that  I 
am  llntof  God  amongft  you  ;  for  God  never  fet  the  feal  of  his 
omnipotence  to  a  lie,  nor  inipowcri.d  an  inipollor  to  woik 
real  miracles. 

CHAP.     XTI. 

AND  he  began  to  fpeak  unto  them  by  parables; 
A  certain  man  plained  a  vineyavd.  and  ft-r  an 
hedge  about  it,  and  digged  a  place /,'>•  the  wine-vat, 
and  budt  a  tower,  and  let  it  out  to  hiifliand-nicn,  and 
went  into  a  far  country.  2  And  at  the  feafon  he 
fcnt  to  the  Inifbandmen  a  fenant,  that  he  miL-ht  re- 
ceive  from  the  hulbandmon  of  the  fruit  of  the 
vineyard.  3  And  they  caught  him,  .'md  beat  him, 
and  lent  him  av.-.iy  empty.      4  And   again   lu:   lent 


unto  them  another  fenaiu  :  And  at  iam  liny  calL 
Hones,  and  wounded  him  in  the  head,  and  lent  him 
away  fliamefully  handled.  5  And  again  he  lent  a- 
nothei ,  and  him  tliey  killed  :  And  many  oilicis  ; 
beating  fomc,  and  killing  fomc.  6  Having  yet 
thereforeone  fon,  his  well-beloved,  lie  fent  him  al- 
io lall  unto  tlicm,  faying,  They  will  reverence  mv 
fon.  7  But  thofc  hulbandmen  faid  amongll  them- 
felves,  This  is  the  heir;  come,  let  us  kill  him,  and 
the  inheritance  fliall  be  oui's.  8  And  they  took  him, 
and  killed  him,  and  call  liiin  out  of  the  vine- 
}'aid. 

In  this  parable,  the  Jewilli  church  is  compared  ^to  av/ne- 
yard\  almighty  God  to  an /urz/Zis/./c;- ;  Wis  planting,  pruning, 
and  fencing  /.is  vineyard,  denotes  his  cure  to  furnilh  his  church 
with  all  needful  helps  and  means  to  make  it  fpiritually  fruit- 
ful ;  His  letting  it  out  to  hufhandmen,  (ignifies  the  committing 
the  care  of  his  church  to  the  priefls  and  Levitcs,  the  public 
paftors  and  go\ernors  of  the  Church  ;  His  fcrv ants  are  the 
prophets  and  a]ioitles,  whom  lie  fent  time  after  time  to  admo- 
nilh  them  to  bring  forth  fruit  anlVerablc  to  the  coll  whicli 
God  had  expended  on  them;  His  Hon  is  Jeliis  Chrill,  wiioni 
the  rulers  of  the  Jcwilli  church  flew  and  murdered.  The 
deflgn  and  fcope  of  the  parable,  is  to  difcover  to  the  Jews, 
particularly  to  the  Pharifees,  their  obfHnatc  impenitencv,  un- 
der all  the  means  of  grace,  their  bloody  cruelty  towards  ilie 
prophets  of  God,  their  tremendousguilt  in  crucifving  the  Sou 
of  God:  For  all  which  God  would  unchurch  them  fmally, 
ruin  their  nation,  and  lit  up  a  ciuircli  among  the  Gentiles 
that  llioukl  bring  forth  better  fruit  than  the  Jewilli  church  c- 
vcr  did.  From  the  whole  note,  I.  That  the  church  is  God's 
vineyard  ;  A  vine\ard  is  a  place  inclofed,a  place  well  plan'td. 
Well  fruited,  and  exceeding  dear  and  precious  to  the  planter 
and  owner  of  it.  2.  As  dear  as  God's  vineyard  is  unto  him, 
in  cafe  of  barrenncfs  and  unfiuitfulnefs,  it  is  in  great  danger 
of  bei))g  (leftroyed  and  laid  vvafle  by  him.  3.  That  the  only 
wav  and  courle  to  engage  Gixl's  care  over  his  vint)  aril,  and 
to  prevent  its  bcin;^  given  to  other  luifljandmcn,  //  to  givehim 
the  fruit  of  it;  it  is  but  a  vinevard  that  God  lets  out;  it  is  no 
inheritance.  No  people  e\er  had  fo  many  promifcs  of  God's 
favour  as  the  Jews  had,  nor  ever  enjoyed  fo  many  privileges, 
wliilll  they  continued  in  his  favour,  as  they  did  ;  \e'  ihougli 
they  were  the  firft  asid natural  branches,  they  are  hr-Aen  cff,and 
we  Gentiles  /land  hy  faith ;  let  us  not  he  high-minded,  Lut  fear, 
Rom.  xi.  20. 

9  What  fliall  therefore  the  Lord  of  the  vine\-arJ 
do?  he  will  come  and  dcltroy  the  Juilbandmtn,  and 
will  give  the  vinc)'ard  to  others.  10  And  have  ye 
not  read  this  fciipturc  ?  The  flonc  which  thebuilders 
iejc<r(ed  is  become  the  head  of  the  corner:  11  'I'his 
w.is  the  Lord's  doing,  and  it  is  marvellous  in  our 
eyes.  1:2  And  thcv  fought  to  lay  hold  on  him,  but 
feared  the  people  :  for  they  knew  that  he  had  Ipoken 
the  parable  againd  them:  and  they  kit  him.  and 
went  their  way. 

Thefe  words  of  our  Sa\  iour  are  taken  out  ot  ihecxviiiili 
pfalin,  vhich  tlie  Jews  uiidcrftood  to  be  a  p!-ophec\  ft  ilie 
Melliah  ;  accordingl)  Clirill  applies  them  to  hiuifelr :  The 
church   is  the   building  iutcii.led,  Chrill  himfelf  theyM*^  re- 


X2 


I.. I 


i6.i 


St. 


MARK. 


Chap,  xn, 


ic£\e>l.  The  tfjiSltrs,  or  tlic  buililcrj  ftjefUng,  arc  the  heails 
of  the  JtwKh  church  ;  lliat  \<,  the  chief  pricfls ami  Pharlfccs. 
God,  the  great  maftcr-biiiUler  of  his  church,  takes  this  pre- 
cious foundation-ltonc  nut  of  the  riibbHh,  anil  fcts  it  in  the 
head  of  the  corner.  Ncvorthclefs,  there  are  many  that  (luni- 
bli:  it  this  ftone  ;  fotno  throiu'Ji  ignorance,  others  through 
malice:  Some  arc  oiiemlfcl  at  his  perfon,  others  at  his  do«-- 
trinc.  Jhrfe  fJiall  he  broken  in  plects:  hut  omvlr.tnjuver  this 
Jhnc  will  fall,  it  will  giiwl  tiem  to  pnvder :  that  is,  Chrift 
himfelt  will  fall  as  a  burdcnfome  ftone  upon  all  them  that 
knowingly  and  malicioudy  oppolehim;  and  pariicularly  to 
the  Jcvvs,  who  not  only  rejcacd,  but  perfeciitcd  and  dcllr.-.y- 
cd  hini.  Thus  Chriit  tells  the  chief  pricfls  and  Pharifees 
their  own  particular  dix)m,  and  alfo  declares  what  will  be  the 
fatal  illiie  of  all  that  oppolition  wiiich  is  made  asjainft  him- 
Itlf  and  his  church;  it  will  terminate  iij  the  inc-vitable  de- 
Uruaionof  all  its  oppofcrs  :  I(T",f:ever  fhall fall  mthisjlone, 
Jhall  be  broken;  and  onivhunfocver  it  Jhnllfall,  it  uill grind  them  to 
powder. 

13  f  And  they  fend  unto  him  certain  of  the  Pha- 
rifees, and  of  the  Herodians,  to  catch  him  in  his 
words.  14  And  when  they  were  come, they  fay  un- 
to him,  Mafler,  we  know  that  thou  art  true,  and  ca- 
red for  no  man  :  for  thou  regarded  not  the  perfon 
of  men,  but  tcacheft  the  way  of  Cod  in  truth  :  Is  it 
lawful  to  give  tribute  to  Caefar,  or  not  ?  15  Shall 
we  give,  or  fhall  we  not  give?  But  he  knowing 
their  hypocrify,  faid  unto  them,  Why  tempt  ye  me  ? 
bring  me  a  penny,  that  I  may  fee  it.  16  And  they 
brought  it:  And  he  faith  unto  them,  Whofe  25  this 
image  and  fuperfcription  ?  And  they  faid  unto  him, 
Caelar's.  17  And  Jefusanfwering,  faid  unto  them. 
Render  to  Cacfar  the  things  that  are  Cicfar's,  and 
to  God  the  things  that  are  God's.  And  they  mar- 
velled at  him. 

Ohferve  here.  A  grand  defign  to  entangle  our  blelTed  Savi- 
our in  his  difcciirre.  Where  mte,  i.  The  perfons  employ- 
ed to  put  the  enfnaring  nneAion  to  Chrift,  namely,  the  Pha- 
rifees and  licrodians.  The  Pharifees  were  agai'nft  paying 
tribute  to  Cx-far,  looking  upon  themfelves  as  a  free  people, 
and  ihe  emperor  as  an  ufurpcr;  but  the  Herodians  weie  for 
'[■•  Herod  being  made  by  the  Roman  emperor  king  over 
the  Jew.-:,  he  was  very  zealot;-,  for  having  the  Jews  pay  tri- 
bute to  Cxfar;  and' fiich  of  the  Jews  as  fided  with  him, 
pariicuiarly  his  courtiers  and  favourite?,  were  called  Herodi- 
nns.  Note,  7.  The  policy  and  wicked  craft  here  ufcd,  in 
employing  thcfe  two  contrary  parties  to  put  this  qiieftion  to 
our  Saviour  concerning  tribute,  thereby  laying  him  under 
a  ncceflity,  as  they  hoped,  to  offend  one  fide,  Ict-him  anfwer 
Jiow  he  would  ;  if,  to  pleafc  the  Pharifees,  he  denied  pay- 
mg  tribute  to  Ca?far,  then  he  is  accufcd  of  ftdition  ;  if,  to 
gratify  the  Herodians,  he  voted  for  paying  tribute  to  Cxfar, 
then  he  is  looked  upon  as  an  enemy  to  the  liberty  of  his 
co>mtry,and  expofed  to  a  popular  odium.Thus  has  it  all  along 
been  the  praa ice  of  Satan  and  his  inrtruments,  to  draw  the 
mmif^crs  of  God  into  dillike,  either  with  the  inagiflrates  or 
with  the  people  ,  that  they  may  fall  under  the  ccnfure  of  one 
or  the  dilpleafure  of  the  other.  3.  With  what  wifdom  and 


caiition  our  Lord anfwcrs  them;  h;  calL  for  a  Roman penrv 
anfw'cringto    (even-pence  halfpenny  of  our   money,  ,w,/yf 
which  they  paid  by  wav  of  tribute,  as  poll-money  ior  every 
h-nd  to  the  emperor.     Chrift  afks  them,  ff^hofe image  or  fupd 
Jcnpiton  tht.  their  com  bore ?   Tlc^  „nfiver,  C^ars.     kfnder 

Y"\  V\  r'\  "Sf^'""  'H  'l""i'  "'"*  ""  ^-V'"-''-  As  if  our 
X.or.1  had  lai.,"  Your  adautting  .>f  ,he  Reman  coin  amon,- 
you  IS  an  evidence  that  you  arc  under  fubjeolion  to  the  empel 
ror,  becaufc  the  coining  and  impofing  of  money  is  an  aft  of 
fovcreign  authority  ;  therefore  you  have  o^yned  Ca;far's  au- 
thority over  you,  by  accepting  of  his  coin  among  you  ;  give 
untoh,mhi.jurt  dues  and  nnder  unto  C^far  the  ihin<rukit 
are  Qsjar  s.  Ir<,r«  hence,  ,.  That  our  "Saviour  was  no  c- 
nemy  to  magjllracy  and  civil  government;  there  was  notru- 
er  paymaflor  of  the  king's  dues,  than  he  that  was  King  of 
kings ;  he  preached  It.  and   h^  pradifed  it,  Man.  xvii.   27. 

wJT-"  .'^'^f"'"'^i"  f"bje6lion  to  a  temporal  prince, 
whether  his  right  be  by  defcent,  eleaion,  or  by  conqu'lt.  the 
fubjecl,  ought  tiom  a  principle  of  confeience.'to  pay  tribute 
to  him.  3.  1  hat  as  Ouiil  is  no  enemy  to  the  civil  rights  of 
princes,  andh.s  i^ligion  exempts  none  trom  paying  their'civil 
dues;  fo  princes  fhould  be  as  careful  not  to  rob  him  of  his  di- 
vine honour,  as  he  IS  not  to  wrong  them  of  their  civil  rights 
as  Chnft  requires  all  his  followers  to  render  unto  Ufar  the 
th,ng!  that  are  C^far's,  fo  fhould  princes  oblige  all  their  fub- 
jedts  to  render  unto  Goil  the  things  that  are  God's. 

18  5  Then  come  unto  him  the  Sadducees,  which 
fay  there  is  no  rcfurreftion;  and  they  alked  him, 
laying.  19  Mafter,  Mofes  wrote  unto  us.  If  a  man's 
brother  die,  and  leave  his  wife  behind  him,  andleavc 
no  children,  that  his  brother  niould  take  his  wife 
and  raife  up  feed  to  his  brother.  20  Now  there' 
were  feven  brethren  :  And  the  firft  too^  a  wife,  and 
dying  left  no  feed.  21  And  the  fecond  took  her, 
and  died,  neither  left  he  any  feed  :  and  the  third 
likewife.  22  And  the  feven  had  her,  and  left  no 
ieed.  Lafl  of  all  the  woman  died  alfo.  23  In  the 
rerurreaion  therefore,  when  they  (liall  rife,  whofe 
wifelhall  (he  be  of  them?  for  the  feven  had  her 
to  wife.  24  And  Jefus  anfwcring,  faid  unto  them, 
IJo  ye  not  therefore  err,  becaufe  ye  know  not  the 
Icriptures,  neither  the  power  of  God  ?  25  For  when 
they  fhall  rife  from  the  dead,  they  neither  marry,  nor 
are  given  in  marriage  ;  but  are  as  the  angels  which 
arc  in  heaven.  26  And  as  touching  the  dead,  that 
they  rile;  have  ye   not  read  in  the  book  of  Mofes 

i°'V"/^''r  ^"'^.  ^""^  fpal'eunto  him,  faying,  I  a7n 
the  God  of  Abraham,  and  the  God  of  Ifaac,  and  the 
God  of  Jacob  ?  27  He  is  not  the  God  of  the  dead, 
but  the  God  of  the  living.  Ye  therefore  do  greatly 
err.  °        ' 

nnPrrl''*'"^''-^'^"/  '''^'"S  f"  *''^  Pharifees  and  Herodi- 
ans to  fijcnce  in  the  former  verfes,  here  he  encounters  the 
Sadducees.  This  fed  derived  its  name  from  one  Sadock 
who  denied  the  immortality  of  the  foul,  the  rcfurreftion  o' 
he  body,  and  angels  and  fpirits.  Here  they  propound  a  cafe 
to  .our  Saviour,  of  a  woman  who  had  feven  brethren  fuccef- 

fivc- 


Caai'.  xit. 


St. 


M     A     R     K. 


165 


fn-cly  to  her  as  hiin)ands;  they  Hcmand,  whnfe  wife  of  the 
ftvcn  this  wonnm  ilicuU  be  at  the  refiii  rf.ition  ?  As  it  they 
liaci  fold,  "If  there  be  a  icfuricftion  of  bodies,  furely  there 
will  be  of  relations  too  ;  and  the  other  world,  if  th.erc  be  fuch 
a  ph'.cr,  will  be  like  this, in  which  men  will  inarry,  as  they  do 
here  ;  andif  lb,  wiioic  wife  of  the  feven  (hall  tliis  woman  be, 
.they  all  having  an  equal  claim  to  her?"  Now  onr  Saviour, 
for  rcfolving  of  this  qiielVion,  firll  flicws  the  different  ftatc  of 
men  in  this  and  the  other  world.  Thechildren  ofthis  world, 
fays  onr  Saviour,  niarrv  and  are  given  in  marriage,  but  in 
the  refiirrcclion  they  do  n:.ither.  As  if  Chrift  had  laid,  "Af- 
ter men  have  lived  a  while  in  this  world,  thov  die,  and  there- 
fore marriage  is nccelVary  to  maintain  a  fucccilion  ot  mankind  ; 
but  in  the  olher  world  men  fliall  become  immortal,  and  live 
for  ever,  and  then  the  rcafon  of  marriage  will  wholly  ccafe; 
for  when  men  can  die  no  more,  there  will  be  no  need  of  any 
new  fupplies  of  mankind.''  Secondly,  That  onr  Saviour  be- 
ing got  clear  of  the  Saddiicees  obje£tion,  by  taking  away  the 
foundation  and  ground  of  it,  he  prodnceth  an  argument  for 
the  proof  of  the  foul's  immortality  and  tiic  body's  fel'iirre(nion. 
"Thofe  to  whom  almighty  God  pronounces  himfelf  a  God, 
are  certainly  alive;  but  God  pronounces  himfclta  God  to  A- 
braham,  Ifaac,  and  Jacob,  many  hundred  years  after  their 
bodies  were  dead,  therefoie  their  foul's  are  yet  alive;  for  o- 
thcrwife  God  could  not  be  their  God;  hcCM\{e  he  is  7ict  the 
Gcilcfil]eileiid,butoflhe  living.  From  the  whole,  w^.V,  i. 
7'hal  there  is  no  opinion  fo  monftrous  and  abfurd,  that  ha- 
ving had  a  mother,  will  die  for  lack  of  a  nurfe.  The  beartly 
opinion  of  the  mortality  of  the  foul,  and  the  annihilation  of 
the  body,  find  S.adducecs  to  profcfs  and  propagate  it.  2.  The 
certainty  of  another  life  after  this,  in  which  men  fliall  be  e- 
ternally  happy,  or  intolerably  ir.iferablc,  according  as  they  be- 
have themfclves  here.  Though  fomc  men  live  like  bcafts. 
yet  they  fliall  not  die  like  them,  nor  iTiall  their  laft  end  be 
like  theirs.  3.  That  glorified  faints,  in  the  morning  of  the 
rcfurreftion,  fliall  be  like  the  glorious  angels;  not  like  them 
ill  ellence  and  nature,  but  like  them  in  thtir  properties  and 
qualities,  in  holinefs  and  purity,  in  immortality  and  incor- 
ruptibility; as  alio  in  their  manner  of  living,  they  fhall  fland 
in  no  more  need  of  meat  and  drink  than  the  angels  do,  but 
fliall  live  the  fame  heavenly,  immortal,  and  incorruptible  life 
that  the  angels  live.  4.  That  all  thcfe  who  are  in  covenant 
with  God,  whofe  God  the  Lord  is,  their  fouls  do  immediately 
pafs  into  glory,  and  their  bodies  at  the  refurredlion  fliall  be 
iharers  in  the  fame  happincfs  with  their  fouls  ;  if  God  be 
juft,  theirfoulsmuft  live,  and  their  bodies  muft  rife  ;  for  good 
men  mtili  he  rewarded,  and  wicked  men  puniihed  fomewdierc, 
either  in  this  life  or  in  another.  God  will  moft  certainly  at 
one  timeor  other,  plentifully  reward  the  righteous,  and  pi:- 
nifli  the  wicked  doers.  But,  this  being  not  always  done  in 
this  lift;,  the  juftlce  of  God  requires  it  to  be  done  in  the 
next. 

28  And  one  of  the  fcribes  came,  and  having  heard 
them  reafoning  together,  and  perceiving  that  he  had 
anfwered  them  well,  aflced  him,  which  is  the  firfl 
commandment  of  all  ?  29  And  J efus  anfwered  him, 
The  firft  of  all  the  commandments  is,  hear.  O  Ifrael; 
The  Lord  our  God  is  one  Lord:  goAnd  thou  fhalt  love 
the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy 
foul,  and  with  all  thy  mind,  and  with  all  thy  ftrength 


this  is  the  firft  commandment.  31  And  the*  fecond 
is  like,  namely  this,  Thou  fhalt  love  thy  neighbour  as 
thyfcir.  There  is  none  other  commandment  great- 
er than  tliefe.  32  And  the  fcribe  faid  unto  him, 
'Well,  Mailer,  thou  hafl  faid  tlic  truth  :  for  there  is 
one  God;  and  there  is  none  other  but  he.  33  And 
to  love  him  with  all  the  heart,  and  with  all  the  un- 
derflanding,  and  with  all  the  foul,  and  v.ithall  the 
ftrength,  and  to  love  Am  neighbour  as  himfelf,  is  more 
than  all  whole  burnt-ofFcrings  and  facrifices.  34 
And  when  Jcfus  f  iv/  that  he  anfwered  him  difcreet- 
ly,  he  faid  unto  hitn.  Thou  art  not  far  from  the  king- 
dom of  God.  And  no  man  after  that  durft  a(k  him 
any  qucjlum. 

Ohjcrve  here,  r.  A  queflion  propounded  to  our  blefied  Sa^ 
viour,  and  his  anfwer  thereunto.  The  queflion  propounded 
is,  JVi-Hch  is  thejir/}  and  great  ammandment  ?  Our  Saviour 
tells  them,  It  is  ts  love  Gcd  with  all  their  heart  and  foul,  with 
all  their  mind  and Jirength  ;  that  is,  with  all  the  powers,  facid- 
ties,  and  abilities  of  the  foul,  with  the  higliefl  meafures,  and 
moft  intenfe  degrees  of  lore  ;  this  is  the  fum  of  the  duties  of 
the  firft  table,  7 his  is  the  firjl  and  great  ccmmundmcnt,  and  the 
fecond  is  like  unto  it.  He  doth  not  fay  equal  with  it :  Although 
the  duties  of  the  fecond  table  are  of  the  fame  authority,  and 
of  the  fame  neceflity  with  the  firfl,  as  no  man  can  be  faved 
without  the  love  of  God,  fo  neither  without  t!-.e  love  of  his 
neighbour.  Whence  ws/f,  i.  That  the  fervency  of  all  our 
afFc£lions,  and  particularly  the  fuprtmacy  of  our  iuve,  is  re- 
quired by  Gixl  ashis  right  and  due  :  love  mufl:  pafs  through, 
and  poflefs  all  the  powers  and  faculties  of  our  fouls ;  the 
mind  mufl;  meditate  upon  God,  the  will  mult  chiife  and  cm- 
brace  him,  and  the  affcflions  muft  delight  in  him.  The 
meafure  of  loving  God  is  to  love  him  w  ithout  meafure ;  God 
reckons  that  we  love  him  not  at  all,  if  we  love  him  not  above 
all.  2.  That  thus  to  love  Gotl,  is  tl>e  firfi great  commandment; 
great  in  regard  of  its  object,  which  is  G<id,  the  firfl  caufe  and 
chief  good  ;  great  in  regard  of  the  obligation  of  it  ;  for  fo  long- 
as  he  is  God,  we  are  his  creatures;  we  fhall  lie  under  a  nat- 
ural and  neceflary  obligation  to  love  and  ferve  him.  Great 
alfo  is  this  command  and  duty,  in  regard  to  the  duration  and 
continuance  of  it;  when  faith  fliall  be  fwallowed  up  in  vifion 
and  hope  in  fruition, love  will  then  be  perfected  in  a  full  en- 
joyment.— ^.  That  every  man  may,  yea,  ought  to  love  him  • 
felf;  not  his  finful  felf,  hut  his  natural  felf;  efpccially  hi.? 
fpirifual  felf,  the  new  nature  in  him.  This  it  ought  to.be  his 
particular  care  to  flrengthen  and  incrcafe.  Indeed  there  is  na 
cxprcfs  command  in  fcripture,  for  a  man  to  love  himfelf,  he- 
caufe  the  light  of  nature  direds,  and  the  law  of  nature  bindi 
him  fo  to  do.  God  has  put  a  principle  of  felf-love,  and  of 
felf-prefervation,  into  all  hiscreatures,  hutefpccially  into  man. 
4. That  as  every  one  ought  to  love  himfelf,  ib  is  it  every  man's 
chity  to  love  his  nrighhour  as  himfelf ;  not  as  he  doth  love  him- 
felf, but  as  he  ought  to  love  himfelf;  yet  not  in  the  fame  de- 
gree that  he  loves  himfelf,  but  after  the  fame  manner,  ar.J 
with  the  fame  kind  of  love  that  he  loves  himfelf.  As  we  love 
ourfelves  freely  and  readily,  finccrely  and  imfcignedlv,tende;Iy 
and  corrpafhonately,  conflantly  and  continually,  fo  fhould  we 
love  our  neighbour  alfo;  though  we  love  him  not  as  mtich  as 
we  love  ourfelves,  yet  muft  we  love  him  as  truly  as  ourfelves 

A>.v' 


i66 


Ss 


M     ARK. 


Ckap. 


XIII. 


A'A- hiftlv,  'rii.!!  ihetliiticsof  ihc  firft  and  ll-coiul  t;il)le  arc 
inftparahlc,  ».-.mtly,  love  lo  God,  and  love  to  our  nti'^liboiir. 
Thcfc  two  n;u(l.  nut  bu  ft-paratcd  ;  ho  that  lovctli  not  his  nci-li. 
bour  whom  he  hath  Cecn,  luvcr  loved  God  whom  lie  hathTiot 
(ein.  A  conrcieiitiotis  rt-gard  to  the  dinies  of  both  tables  will 
tie  an  arijinniiit  of  our  finei  i  itv,  and  an  ornament  to  our  ]\ro- 
tvHirm.  0//i-richft\y,  The  favourable  cenfMre  wliich  our 
.^a\iour  pafl'es  upon  the  fcribe:  he  tells  him,  //^ttv/f  ml  far 
I'hm  /L-  kin^^thm  cf  Gofl.  Ncfe  here,  i.  Some  perfons  may 
he  faid  to  be  far,  am!  farther  than  others  from  the  kingdom  of 
heaven  ;  lome  arc  fartiier,  in  regard  of  the  means  ;  they  want 
the  ordinances,  the  dilpenfation  of  the-  word  and  faeraiTients  ; 
othws  arc  far  from  the  kingdom  of  G(x!  in  regard  of  qiialihca- 
tions  and  difpolitions  ;  of  the  former  fort  are  all  heathen,- 
v.-itiiom  the  p:de  of  the  church  ;  they  an;  t:f'»r  off\  as  the  apof- 
tL-  exprcfles  it,  Eph.  ii.  13.  of  tlie  latter  fort  are  all  grofs 
.Jidclofe  liypocritLS  withinthechiircli,  w  ho,  whilll  they  con- 
<lauel'iich,(liall  not  inherit  the  kingdom  of  God.  a.  As  fome 
I'erfons  may  be  laid  to  be  far  fron\  tiie  kingdom  of  God,  io 
are  there  others  which  may  be  laid,  noltol<efar\  fuch  who 
have  cfcape<l  the  pollutions  of  the  world,  ablbined  from  open 
and  fcandalous  lins,  are  lefs  wicked  than  the  midtitudes  are, 
but  are  llrangers  to  an  inward,  thorough,  and  prevailin-' 
change  in  the  fraine  of  their  hearts,  and  courfe  of  their  lives^ 
they  h.ive  often  faid,  1  ivjidd  he ,  but  they  never  faid,  I -will  k- 
tile  J.ord's.  When  tlie  work  of  regeneration  is  brought  to 
the  birth,  after  all  it  ])roves  an  abortion.  Lord!  whatadif- 
appointment  will  this  be,  topcrifh  within  fight  of  the  prom- 
ilcd  land;  to  be  near  heaven  in  our  expedation,  and  yet 
nearer  hell  in  thciHiie'  and  e\ent?  Wo  unto  us,  if  this  be  the 
condition  of  any  of  us,  who  havcall  our  days  fat  under  the  dif- 
penfation  of  the  gofpci. 

35  IT  And  Jcliis  anfwcred  and  faid,  wliilc  he 
tau<.,rht  in  tlic  temple,  Mow  fay  tlic  fcribcs  that  Chrill 
is  the  Son  of  David  P  36  For  David  himfelf  faid 
by  the  Holy  Ghoft,  Tlie  Lord  faid  lo  niv  Lord,  Sit 
•thou  on  in)-  ri^hi  hand,  till  I  make  thine  enemies  thy 
foolllool.  37  David 'therefore  himfelf  calleth  him 
Lord  ;  and  whence  is  he  then  his  fon  i'  And  the  coni- 
.mon  people  heard  him  gladly. 

The  Pharifceshad  often  put  forth  feveral  qucflions  malici- 
ouny  unto  Chriil,  and  now  Chrill  puts  one  quellion  innocent- 
ly unto  them  i  namely.  What  they  thought  of  the  Melliah 
whom  they  cvpcded  r  They  replv,  'Lhat  he  was  to  be  the 
loll  ot  Daxid;  that  is,  a  fecular  prince  defcending  from  Da- 
vid, who  (houid  deliver  them  from  the  pouer  of  the  Romans 
and  relbrc  them  to  their  civil  rights.  Tiiis  was  the  -loti.jn 
iliey  hadoftheMtlliah,  that  he  Ihoidd.bc  a  mere  man,  the 
Ion  of  Da^ id  according  to  the  Helh,  and  nothing  more.  Our 
.^aviuur  replies,  ir/jaue  is  it  then  that  D.ivid  calls  the  Mcffiah 
I.^rclf'  Plal.  ex.  I.  The  L',rd  faid  to  my  Lord,  Si:  thou  OH  my 
right  hand.  How  coidd  he  be  both  David's  Lord,  and  Da- 
ud's  Ion  ;  no  fon  being  lord  to  his  father?  'i'herefore,  if 
Chrid  were  David's  Sovereign,  he  mull  be  more  than  man, 
"lore  than  David's  I'on  ;  as  man,  fo  he  was  ]:)avid's  ion;  as 
God-man,  fo  lie  was  i:)a\id's  Lord.  Note  lience,  I.  That  al- 
though Chrifl  was  tridy  and  really  man,  vet  he  was  more 
'hati  a  bare  inan  ;  he  was  Lord  unto,  and  tlic  falvation  of,  his 
own  forefatliers:.  2.  That  tlic  only  way  to  reconcile  ihc 
Icriptures   which,  fpeak  concerning  Chrill,  is  to  believe  and 


acknowledge    him  to  be  G<xl  and  man  in  one  perfon ;   the 
Mefliah  as  man,   was  to  come  f(>rth  out  of  David  s  l>jins:  but 
as  GfKl-man,  he  was  Davids  fovereign  and  Saviour  :  As  man 
he  was  his  Father's  fon  ;  as  God,  he  was  Lord  to  his  own  fa- 
ther. 

38  And  he  faid  unto  them  in  his  do6lnne,  Beware 
of  the  fcribes,  wliich  love  to  go  in  long  clothina,  ancf 
hve  falutations  in  the  market  places,  39  yViid  ti 
chief  feats  in  the  fynago;;ues,  and  the  upperinoU 
rooms  at  feads  :  40  AVhich  devour  widows  houfc.<! 
and  for  a  pretence  make  long  prayers:  thefc  (hall 
receive  greater  damnation. 

Ohfcrve  here.  What  it  is  that  our  Saviour  condemns;  not 
civil  falutations  in  the  market-place,  not  the  chief  feats  in 
fynagogues,  not  the  uppermoft  rooms  at  feafls,  but  their  fond 
affeding  of  thcfe  things,  and  their  ambitious  afplrini;  after 
them.  It  was  not  their  takin<',  but  their  loving  the  imper- 
inoll  rooms  at  fealts,  wliich  CTirid  condemns.  2.  How  our 
Saviour  condemns  the  Pharifecs  for  their  grofs  hypocrify,  in 
colouring  over  their  covetoufnefs  with  a  pretence  of  religion 
linking  long  prayersin  the  temple  and  fynagogues  forwidows^ 
and  thereupon  pcrfiiading  them  to  give  bounlifuliy  to  corhan 
that  is,  the  common  tieafury  for  the  temple,  fome  part  of  which 
was  employed  for  their  maintenance.  Whence  we  learn 
That  it  is  no  new  thing  for  defigning  hypocrites  to  cover  the 
fouled  tranfgreinons  w  ith  the  cloke  of  religicn.  The  Phari- 
fecs made  long  prayers  a  cloke  and  cover  for  their  covetouf- 
nefs. 

41  f  And  Jefus  fat  over  againft  the treafury,  and 
beheld  how  the  people  caff  money  into  the  treafury  : 
and  many  that  were  rich  cafl  in  much.  42  And 
there  came  a  certain  poor  widow,  and  flic  threw  in 
two  mites,  which  make  a  farthing.  43  And  he  call- 
ed unto  him  his  difciplcs,  and  faith  unto  them,  Ve- 
rily I  fay  unto  vou,  that  this  poor  widow  hath  call 
more  in,  than  all  they  which  have  c.ifl  into  the  trea- 
fury :  44  For  all  lh(y  did  call  in  of  their  abundance; 
but  fhe  of  her  want  did  cafl  in  all  that  fhe  had,  com 
all  her  livin'T. 

As  our  blelled  Lord  fat  over  againft  the  treafury,  tliat  is 
that  part  of  the  court  of  the  temple,  whore  the  or/W,  orchclls 
lor  receiving  the  people's  offerings  and  gifts  were  fet,  he  ob- 
lerved  and  took  notice  of  thofe  that  ottered  their  oblations  • 
and  lome  that  were  rich  offlred  very  liberallv  ;  but  a  ccrtai, 
poor  ivoman  came  and  offcrnd two  mites.  Our  Saviour  here 
upon  takes  occalion  to  inllrud  his  dil'ciples  in  this  comforta- 
ble truth  ;  namely,  "That  almighty  God  accepts  the  \v\\{  of 
thole  that  give  cheerfully,  though  they  cannot  give  largely  ;" 
This  poor  woman  call  iii  morcm  refpecl  of  tJK  inward  afi'ec- 
tion  ot  her  heart,  and  in  proportion  to  hereftate,  thanall  thole 
that  were  rich  and  wealthy,  that  had  call  in  before  her  ;  a 
iniie  to  her  being  more  than  a  pound  to  them.  From  the 
vvholew/f,  I.  That  the  poorer,  yea,  the  poorell  fort  ufpeo- 
j)Ie  are  not  exempted  from  good' works;  even  they  mull  ex- 
ercile  charity  according  to  tiTeir  abilities.  a.That  in  all  works 
of  pious  charity  which  we  perform,  God  looks  at  the  heart, 
the  will,  andafreclion  of  the  giver,  more  than  at  the  larg.nef> 
and  liberality  of  the  gift :    j}  there  ie  a  uiUin^  mivd,   (ays  th« 


Chap.   xiii. 


Sr. 


M     ARK. 


167 


apoftic,  2  Cor.  vi'ii.  I2.  it  Is  acctpftd  acccrding  ti  ivhat  a  man 
hath,  and  not  according  to  what  he  bath  n-t.  ■^.  That  a  perfon 
ouglit  f-nnetimcs  to  give  what  he  cannot  well  fpare  hinifcif  ; 
and  be  ready  to  diftributc  not  only  to  his  power,  but  even  .1- 
bovc  and  beyond  his  power,  2  Cor.  viii.   2.3. 

CHAP.       XIII. 

AND  as  he  went  out  of  the  temple,  one  of  his  dif- 
ciplcs  faith  unto  him,  Mafler,  fee  what  manner 
of  floncs,  and  what  buildings  arc  here!  2  And  Je- 
fus  anfwcring,  faid  unto  him,  Seefl  thou  thele  great 
buildings  ?  there  fliall  not  be  left  one  flonc  upon  a- 
nothcr  that  Hiall  not  be  thrown  down. 

Our  bklfed  Saviour  being  now  ready  to  depart  from  the 
temple  ;  never  more,  after  this,  entering  into  it ;  and  his  dif- 
ciplcs  flicwing  him  with  wonder  and  admiration  the  magni- 
ficent ftriiifliires  and  buildings  thereof,  apprehending  that  in 
regard  of  its  invincible  ftrcngth  it  could  not  be  deftroyed,  or 
that,  at  lealV,  in  regard  of  its  incredible  magnificence,  it  was 
great  pity  it  (hould  bedeftroy«l  ;  they  fay  to  Chrill,  Ma/ler, 
beheld,  nh.^t  great  buildings  are  here!  Not  confidering  how 
fin  will  undermine  and  blow  up  the  moll  famons  itrudiires. 
Sin  brings  cities  and  kingdoms,  as  well  as  particular  perfons, 
to  their  end  ;  not  one  ftone  of  this  magnificent  (Inicliirc,  fays 
Chrirt,  fliall  remain  unpullcd  down.  Which  threatening  was 
cxadly  fulfilled  after  Chrift,  when  Titus,  the  Roman  emp- 
eror deftroycd  the  city,  burnt  the  temple,  and  Tiirniis  Rufus, 
the  general  of  his  army,  ploughed  up  the  very  foundation  on 
which  the  temple  ftood:  Thus  was  the  threatening  of  God  ful- 
filled, Jcr.  xwi.  18.  2.ion  jhall  he  ploughed  as  a  field,  andfe- 
rujalem  jhall  become  an  heap.  Learn  hence  i.  That  (in  has  laid 
the  foundation  of  ruin  in  the  moft  flourilhing  cities  and  king- 
doms. 2.  That  the  threatenings  of  God  are  to  be  fear- 
ed, and  fh.all  be  lulfilled,  whatever  appearing  improbabi- 
lities theremay  be  tothe  contrary.  It  is  neither  the  temple's 
ftrcngth  nor  beauty  thjl  can  oppofe  or  wifhrtand  God's  pow- 
er. 

3  And  as  he  fat'iipon  the  mount  of  Olives,  ovc^' 
aqninll  the  temple,  Peter,  and  James,  and  John, 
and  Andrew  afked  him  privately,  4  Tell  us,  when 
fliall  thefe  tliin'j;s  be  ?  and  \vha.t /hallk  the  fign  when 
all  thefe  things  ihall  be  fulfilled  ? 

A  double  qiieflion  is  here  propoundedto  our  Saviour  by  his 
difciples;  namely.  When  the  deitruciioa  of  Jeruililein  Ih.tll 
be?  and  what  ihall  be  the  ilgns  of  that  dcilruftionr  See  here 
ivhat  an  itching  curiofity  there  is  in  the  bell  of  men  to  know 
futiiiitics-.  to  know  thini;s  that  lliall  come  to  oafb  hercaftcr> 
and  when  that  hereafter  is  to  come  to  pafs.  Oh!  how  hap- 
py were  we,  if  as  forward  to  obey  the  declaration  of  God  s 
will,  as  we  are  to-prv  into  the  hiJiien  counfcls  of  his  fecret 
will !   Tell  us,  fay  the  difciples,  luhenjiiall  thefe  things  be  ? 

5  And  Jefus  anfwerhig  them,  began  to  fay,  Take 
hcfd  left  any  man  deceive  you.  6  For  many  Ihall 
come  in  my  name,  faying,  I  am  Chrijl ;  and  fliall  de- 
ceive many.  7  And  when  ye  fliall  hear  of  wars, 
and  rumours  of  wars,  be  ye  not  troubled:  ioifucli 
ikn^s  mull-  needs  be;  but  the  end    fhall  not  ^^  yet.. 


8  For  nation  fliall  rife  againft  nation,  ani' kingdom 
againlt  kingdom  ;  and  there  fliall  be  carthquakes-m 
divers  places,  and  there  fliall  be  famines  and  trou- 
bles: thefe  j;-f  the  beginnings  of  iorrows.  9  f  Eat 
take  heed  of  yourfelvcs :  for  they  Ihall  deliver  vou 
up  to  councils:  and  in  the  fyuagogues  yc  fliall  be 
beaten:  and  yc  fliall  be  brought  before  rulers  and 
kings  for  my  fake,  for  a  tcftimony  again  (I  them.  1  o 
And  the  gofpel  mull  firll  bo  preached  among  all 
nations. 

Here,  and  in  the   following  verfcs,   our  Saviour  gives  hi 
difciples  the  figns  which  Ihould  forerun  the  dellrudion  of  Je- 
riifalem.     The  firll  of  which  was    this,  \\\:iX  flure /hoiild  arife 
falfe  Chrijis,  fafe pnphcls  and  fediicers  \  fuch  as  Theudas,  and 
others,    under    the  name  and  perfon    of  the  Mellias,  fome  af- 
firming   themfelves    to  be  Chrill    p^-rfoiial,  or  the  proniitej 
MelTiah  ;  others  to  be  Chrill  doclrinal,  allirming  their  errone- 
ous opinions  to   be  the  mind   and   opinions  of  Jefus  Chrill. 
Learn   hence.  That   as    there  will   be  many  leducers  before 
the  end  of  the  world  ^for  Jeriifalem's  deilruilion  was  a  typ: 
and"  emblem  of  the  world's  dellruflion;  and  many  will  be  re- 
duced and  milled  by  them  ;  fo  it  is  the  duty  of  Chriirs  own 
dilciplcs  to  take  heed,  left  they  being  alfo  led  away  by  t1  e  crr:r 
of  the  luieked  do  fall  from  their  oicn  /ledfaflnefs  :  Taie  heed,  fav5 
Chrifl,  that   no  man  deceive  you, /or  many  zvill  come  in  my  name, 
faying,  I  am  Chrijl,  and  will  deceive  many.      The  fecond  \\nn 
of  Jcrufalem's  dellrudlion,   was  ivars  and  riur.onrs  cfw.trs; 
that  is,   civil  broils, 'and  inteilinc  commotions  amon"  them- 
felves, as  Mo  famine   and  earthqakuake.     Whence  ;/5/t-.  That 
war  and    fire,  earthquakes   and  famines,    are  judgments  and 
calamities    infiiclcd  by   God  upon    a  finfnl   people  for  their 
contempt  of  Chrill  and  gofpcl  gr.ice.   2.   That  although  thefe 
be   very    terrible  judgments,   and  defolating  calamities,  yet 
to  an  incorrigible  and  irreclaimable  people  they  are  the  fore- 
runners of  worfe  judgments.      Thefe  are,  f^ys  ChvUl,  tie  be- 
ginnings of  forrozus.     The  third  fign  of  this  appro-achino-  do- 
llruiflion,  was  a  general  perfecution   of  the   miniilers  of  the 
gofpcl,  for  preaching  thedoclrine  ofthc  gofptl  to  a  loll  worlds 
}  e  Jhall  be  beaten  and  brought  before  lings  fr  my  faie,  for  a  lefti- 
mony. — Whence  note.    That  the    preaching  ot    the   gofpel, 
wherever   it  come':,  will  be    for   a  telliinony  inito  ilictn   to 
whom  it  comes;  either  a  tcfliminy  for  themor  againfl  them  ; 
to  the  humble.it  is  a  tellimony  for,  to  dcfpifers  and  fcorncrs  it 
is  a  teftiinony  againll;  if  the  dull  of  the  minillers   feet  bear 
witncfs   againll   the  defpifers   of  the  gofpel,   their   fermons 
much  more.     The   word  of  God  delivered  in  ihc  fcriptures, 
and  (lif|)enfcd  in  tiie  miniftry  thereof,  hath  its  divers  and  con- 
tr.irv  eftecls  upon  different  and  contrary  fubjefti;  from  kjth 
wfiich,.  vet  almighty  God  knows  how  to  raife  his  own  glory  : 
to  the  humble  and  teachable,  the  gofpel  is  adjutirium,  to  the' 
fcorners  and   defpifers   in  teftimonium  ;  to  fome  the  favour  of 
life  unto  life,  to  others  the  favour  of  death  unto  death. 

11  But  when  they  (hall  lead  yon  and  deliver  yo'i 
up,  take  no  thought  beforehand  whit  ye  fhall  Ipeik, 
neither  do  ye  premidiiate  :  But  whailo.ver  iliail 
be  given  you  in  that  hour,  that  fpcak  yc  :  for  it  is 
not  ye  tha.t  fpeak,  but   the  Holy   Gholt.      12  Now 

the 


i68 


)r. 


MARK. 


CmAP.    XIII. 


the  brother  (liall  bctniv  tlic  brother  to  death,  and  the 
father  the  fon  :  and  children  Iball  rife  up  againd 
their  parents,  and  fliall  caufe  thcrn  to  be  put  lodvath. 
1^  And  ve  fliall  be  hated  of  all  men  for  my  name's 
fake:  But  he  thai  fliall  endure  unto  the  end, the  fame 
fhail  be  favcd. 

Here  v\n  Saviour  acquaints  his  difcinles,  that  for  preach- 
ing tile  ijofpcl  they  flionlJbc  broiigln  before  kings  and  rulers, 
hilt  ajlvifcs  them,  when  they  (hoiild  be  fo  brought  not  to  be 
aiixioiifly  ihoiiglitful  and  fohciious  what  they  (liould  fay  ;  for 
it  ihoukl  be  fuj^gclled  to  them  by  the  Holy  Cjlioll  what  to 
lay  ill  tlut  hour.  A'i/c  here,  that  this  proniife  feenis  to  be 
pLCiilijrto  tl'.s  apoftles,  and  that  it  belonged  to  thcni  only, 
w  hen  thcv  v  ere  brought  before  kinu;s  and  rulers,  to  plead 
the  caufe  of  Clifiil.  Learn  hence,  That  though  the  trutli  of 
Clirilt  may  bs  oppofed,  yet  the  defenders  of  it  Ihall  never  be 
alhamed;  for  rather  than  they  (hall  wan"-  a  tongue  to  plead 
for  it,  God  hinifclf  will  promp  them  by  his  Holy  Spirit,  and 
fu£jgi*(l  fucli  arguuunls  to  them  as  all  their  enemies  Ihall  not 
be  able  to  yainfay.  Farther,  How  our  Saviour  defcribcs  the 
bitter  enmity  of  the  world  againft  the  preachers  of  the  golpeU 
to  be  fueh  as  would  overcome  end  extinguiflieven  the  natural 
afffflion  of  the  dcarcll  relations  one  tow  ards  another.ZZ),?  l-n- 
therjhcill  betray  the  brother  to  death.  Grace  teaches  i!S  to  lay 
down  our  lives  tor  the  brethren  ;  but  corruption  in  general, 
and  enmity  to  the  gofpel  in  particular,  teaches  brother  to  take 
away  the  life  of  brother;  The  brother  Jhall  betray  the  brother  to 
death.  Ladly,  how  our  Saviour  comforts  his  difciples,  that 
there  would  be  an  endof  thefe  their  (harp  and  bitter  fufferings; 
ailuring  them,  that  if  their  faith  and  patience  did  holdout  unto 
the  end,  they  fiy.uld  bcfa-jtd.  This  is  our  comfort,  our  fufFer- 
in?s  for  Chrill  mull  be  fharp,  but  they  fliall  be  ihort  ;  if  our 
fufrcrings  for  Chrifl  end  not  in  our  life-time,  they  will  end 
wiih  our  lives. 

1 4  f  But  when  yc  fhall  fee  the  abomination  of 
defolation,  fpoken  of  by  Daniel  the  prophet,  ftand- 
ing  where  it  ought  not  (let  him  that  rcadeth  under- 

ftand)— 

The  feufc  is, "  When  yefliall  fee  the  Roman  army,  which 
is  an  abomination  to  you,  andanoccafion  of  dcfolation  where- 
cver  it  goes  ;  when  you  Ihall  fee  that  abominable  defolating 
army,  begirting  the  city  of  Jerufalcm,  in  order  to  her  ruin 
and  being  laid  wafte,  then  call  to  mind  the  prophecy  of 
])aniel,  which  primarily  refpeded  Antiochiis,  but  fcconda- 
riiv,  Titus.the  Roman  emperor,  and  fhall  now  be  fiiljy  com- 
pleted; for  the  (iegc  (hall  nnt  be  raifed  till  both  city  and  tem- 
ple be  razed  to  the  ground."  From  whence /^-rtr;/',  r.  That 
(Jodhas  iiUlnuuents  ready  at  his  call  to  lay  wafte  the  ftrontr. 
«-ft  cities,  and  to  ruin  the  moft  floiiridiing  kingdoms  which 
do  rcjcft  his  Son,  and  refufe  thctenders  of  his  grace.  2.  That 
Gixl  can,  and  fomctimcsdoth,  make  ufe  of  thole  very  perfons 
whom  (Miners  mod  abhor,  to  be  tlic  inlfrumenis  of  their  pu_ 
nilhmeut,  and  the  occafions  of  their  dtfiruaion.  The  Ro- 
man army,  which  was  an  abomination  to  the  Jews,  did  God 
dcftroy  tlum  by. 

— Then  let  them  that  be  in  Judea,  flee  to  the  moun- 
tains: i5And  let  him  that  is  on  the  houfe-top  not  go 
down  into  the  lioufc,  neither  enter  therein,  to  take 
any  thing  out  of  his  houfe:  _i6  And  let  him  that  is 


in  the  field  not  turnback  again  to  take  up  his  garment. 
17  But  wo  unto  them  that  are  with  child,  and  thofe 
that  give  fuck  in  thofe  days  ?  18  And  pray  ye  that 
your  flight  be  not  in  the  winter, 

The  meaning  is,  "As  foonas  ye  (hall  fee  the  Roman  army 
appear  before  the  city  of  Jerufalem,  let  every  one  that  values 
his  own  fafety  fiy,  as  far  2nd  as  fait  as  he  can,  as  Lot  (led  (rom 
the  flames  of  Sodom  ;  and  be  glad  if  by  (?ight  he  can  favc  his 
life,  though  he  lofe  goods  hnd  clothes,  and  all  things  belide." 
Whence  UarnyT\\-\x.  when  almighty  Gotl  is  pouring  forth  his 
fury  upon  a  fmful  people,  it  is  both  lawful,  and  a  nccelTary 
duty,  by  flight  to  endeavour  to  (hcltcr  and  fecure  ourfelves 
from  the  approaching  calamity  and  defolation  ;  when  ye  fee 
jfertifalem  cncompajj'ed  with  armies,  fee  to  the  mountains.  2. 
That  in  cafe  of  flight  before  an  enraged  enemy,  and  bloody 
army,  if  we  loft-  all  that  we  have,  and  our  lives  be  given  us 
for  a  prey,  we  fare  well,  and  the  Lord  deals  very  gracioufly 
and  mercifully  with  us.  Next,  our  Saviour  declaresthe  dole- 
ful dillrefs  of  thofe  that  could  not  flee  from  the  Roman  army 
encompaillrgjerufalem,  as  women  great  with  child,  and  ithcn 
giving  fuck,  who  by  that  means  are  like  to  lofe  their  lives : 
and  adds  farther.  That  it  would  increafe  the  calamity,  if  their 
Jlight  Jhould  happen  te  be  in  the  winter;  or,  as  St.  Matthew  adds 
an  the/abbath  day,  Matt.  xxiv.  20.  Pray  ye  that  your  Jlight  be 
net  in  the  winter,  n:r  en  thefalbath~day.  Flight  in  the  winter 
is  fad,  b-caufe  we  can  then  fly  neither  faft  nor  far;  and  on  th^ 
fabbath-day  it  is  very  forrowful,  that  being  the  day  of  our  (pi- 
ritual  labou.%-and  of  our  bodily  Tcft.  Learn  thence,  That  it 
is  a  great  adaitionto  the  trouble  and  difqiiiet  of  a  go<id  man's 
fpirit,  wiicnthe  day  of  his  fpiritual  reft  is  interrupted  ;  and 
ijifteadot  enjoyinj:;  communion  with  Gud  in  his  houfe,  he  is 
driven  from  houfe  and  home. 

19  For  in  thofe  days  fliall  be  aflliftion,  fuch  as 
ivas  not  from  the  beginning  of  lac  creation,  which 
God  created,  unto  this  time,  neither  fhall  be. 
20  And  except  that  the  Lord  had  fliortcned  thofe 
days,  no  flefh  fhould  be  faved  :  But  for  tlie  cleft's 
fake,  whom  he  hath  chofen,  he  hath  fliortencd  the 
days. 

The  dreadful  calamities  which  were  coming  upon  the 
Jews  in  general,  and  Jerufalcm  in  particulav,  arc  here  fore- 
told by  our  blelfed  Saviour,  partly  from  the  Roman  arm^■ 
without,  and  partly  from  the  fcditions  and  fadions  of  the  zca- 
hts  witliin  ;  who  committed  fuch  outrygcs  and  (laughters, 
that  thfire  were  no  lefs  than  an  hundred  thoufand  Jews  (lain, 
and  ninety-feven  thoufiind  taken  prifoners.  They  that 
bought  our  Saviour  for  thirty  pence, were  now  themfelves  fold 
thirty  for  a  penny.  Now  did  the  temple  itfelf  become  a 
facrifice,  a  whole  burnt-ofl'ering,  and  was  confumed  to  a(hcs. 
Yet  chjerve,  Chriil  promifes  that  thcfe  days  cf  vengeance 
Jhould  be  fljorlened  for  the  cieiVs  J'ule;  God  h.id  a  remnant 
which  he  dcdgncd  (liould  fiirvivc  that  delfruition,  to  be  an 
holy  feed;  and  accordingly  the  providence  of  God  fo  ordered 
it,  that  the  city  was  taken  in  fix  months,  and  the  whole  coun- 
try depopulated  in  eighteen.  Prom  whence  obferve,  How 
the  Lord  intermixes  fome  merry  \vith  the  cxtrcmed  inifcry 
that  dolh  bcfaj  a  people  (or  their  fuion  this  lide  hell.  No 
finnerscan  fyy  in  this  life,  that  they  feci  the  ftrokesofjufticc 
to  the  utmofl,  cr  that  they  ha-ic  judgment  without  incicy. 

.    11  AnR 


■ 


wmam 


Chap.  xiir. 


St. 


MARK. 


169 


2  1  And  then,  if  any  man  ftiall  fay  to  yon,  Lo, 
here  is  Chi  ift  ;  or  h),  he  is  there ;  believe  him  not. 
22  For  faUeChrill's  andfalfo  prophets  (hall  rife,  and 
ihall  Ihew  figns  and  wonders,  to  fcducc,  if  it  were 
poOible,  even  the  elea.23Bat  take  ye  heed:  behold, 
I  have  foretold  )ou  all  things. 


28  Now  learn  a  parable  of  tJie  fij^-trcc  :  When 
her  branch  is  yet  tender,  and  puttcih  forth  leaves, 
ye  know  that  fummer  is  near  :  nj  So  ye  in  lika 
manner,  when  ye  Ihall  fee  ihcfc  things  come  to  pafs, 
know  that  it  is  nigh,  even  at  the  doors.  30  Verily  I 
fay  unto  you.  That  this  generation  fluill  not  pafs  till 


The  Tews  had  all  along  cherinied  in  themfelves  a  vain     all  thefe  things  be  done.      31    Heaven  and  earth  Ihall 

xpeftation,  that  the  proinifed  Meff.as  Ihoukl  be  a  temporal    p:ds  away  ;  but  my  words  Ihall  not  pals  away.      32 

•■  "         '  '  "  But  of  that  day  and  ihat  hour,  knoweth  no  man,   no 

not  the  angels  which  arc  in  heaven,  neither  the  Son, 
but  the  Father, 


deliverer,  andfet  them  at  liberty  from  the  powerand  llave- 
ry  of  the  Romans  ;  and  accordingly  our  Saviour  declares  to 
hii  difciples  here,  That,  immediately   before   Jerufalem^s 


denruaion,  feveral  perfons,  taking  the  advantage  of  this 
expecTiation,  would  make  ihenifclvcs  heads  of  parties,  and 
pretend  that  they  were  the  true  and  proniifed  Mefltah,  who 
fhould  fave  and  dtlivcr  them  from  tlieir  enemies,  if  they 
would  follow  them.  Hereupon  our  Saviour  cautions  his 
difciples  againft  fuch  falle  ChrilVs,  and  falfe  prophets  ;  and 
bids  them  not  believe,  though  they  did  never  lb  many  figns 
and  wonders,  and  promifed  them  never  fuch  glorious  deliv- 
erances. From  hence  note,  i .  That  the  church's  great  dan- 
ger is  from.feducers,  that  come  in  Chrift's  name,  and  pre- 
tend to  work  figns  and  wonders  by  his  authority.  2.  "1  hat 
fuch  is  the  power  of  feduction  and  delulion,  that  many  in  all 
ages  of  the  church,  have  been  carried  away  with  feducers 
and  falfe  teachers.  3.  Th.it  the  eleft  themfelves,  if  left  to 
ihemfelves,  might  be  feduced  ;  but  beingguarded  by  divine 
power,  againft  feduftion  and  delufion,  they  fliall  be  preferv- 
ed  from  that  fatal  mifchief ;  TheyJIiallfeattce,  ifpojfible,  even 
the  eka. 

24  5  But  in  thoGe  days,  after  that  tribulation,  the 
fun  Ihall  be  darkened,  and  the  moon  Ihall  not  give 
her  light,  25  And  the  ftars  of  heaven  fhall  fall,  and 
the  powers  that  are  in  heaven  fhall  be  fhaken.  26 
And  then  fhall  they  fee  the  Son  of  man  coming  in 
tile  clouds  with  great  power  and  glory.  27  And 
then  fliail  he  fend  his  angels,  and  fhall  gather  toge- 
ther his  eleft  from  the  foiu"  winds,  from  the  utter- 
moft  part  of  the  earth  to  the  uttermoft  part  of  heav- 
en. 

Our  Saviour  goes  on,  in  figurative  exprefllons,  to  fct 
forth  the  calamities  that  fl;ou!d  befil  the  Jtwilh  nation  im- 
jnediately  al'cer  Jerufjlem's  deftrutbon,  The  funjkatl  be 
dflrkened ;  that  is,  all  their  glory  and  ey.cUency  Ihall  be  z-> 
clipfed,  all  their  wealtii  and  prolperity  Ihall  be  laid  walte; 
their  whole  government,  civil  and  ecclefiaftical,  deftroyed  ; 
and  fuch  marks  of  inifcry  found  upon  them,  as  never  were 
ften  upon  a  people.  Tliofe  that  apply  this  to  the  general 
uiJgmenr,  underftaiid  the  wordi  literaliy,  that  the  fun  and 
jiioo.)  will  then  have  their  influences  fufpended.  That  the 
holy  angeh  will  be  fent  forth  to  gatlur  the  elect  frnm  all 
//:iiiiters  cf  the  viorld,  with  the  Jhuitd  of  a  trinnpet,  hys  St. 
Matthew:  probably,  as  tJi£re  was  an  audible  found  of  a  trum- 
pet at  the  giving  of  the  fljk,  fo  there  (hall  be  tlie  like  found 
of  a  trumpet,  when  Chi^umall  fummon  the  world  to  judg- 
ment for  tlie  tranfgrelling  of  that  law.  A  joyful  found  will 
this  be  to  th:  friends  of  Chrift  ;  a  doleful,  dreadful  found, 
in  the  ears  of  hij  enemies. 


Here  ourblelTed  Saviour  declares  two  things  with  refer- 
ence to  his  coming.  I.  The  certainty  of  the  thing  iifclf. 
2.  The  uncertaintyof  the  time.  The  certainty  of  his  com- 
ing he  lets  forth  by  the  limilitude  of  tiie  fig-tree,  whofe  be- 
ginning to  bud,  declares  the  fummer  at  hand.  Thus  our 
Saviour  tells  them,  that  when  they  fiiculd  fee  the  fore-men- 
tioned figns,  they  might  conclude  the  deitrucTion  of  their  ci- 
ty and  temple  to  be  nigh  at  hand  ;  and  accordingly,  feme 
then  livingdid  fee  thefe  prediiftions fulfilled.  Clfrve,  The 
uncertainty  as  to  the  precife  time  when  this  judgment  fhould 
come  :  no  angel  iii  heaven,  nor  creature  upon  earth,  could 
determine  the  time,  only  the  glorious  perfons  in  the  godhead 
the  Father,  Son,  and  Holy  Choft-  Laim  hence,  That  all 
things  are  not  revealed  to  the  angels  themfelves,  but  fuch 
things  only  as  it  concerns  them  to  know,  and  the  wifdcirnof 
God  thinks  fit  to  reveal.  2.  That  the  precife  time  of  the 
day  of  judgment  is  kept  by  God  as  a  fecret  to  himfelf  :  we 
are  not  to  know  the  hour,  to  the  intent  that  we  may  be  upon 
our  watch  every  hour  ;  Chrifl  himfelf  did  not  know  it  as  man, 
but  as  God  only  :  the  knowledge  and  revelation  of  this  was 
no  part  of  Chrifl's  prophetic  office,  it  being  one  of  thofc 
tiiiies  and  feafons  which  the  father  lias  put  in  his  own  po  w- 
er,  AcT:s  i.  7.  Conlider  Chrill  is  God,or  the  fecondperfon 
in  the  Trinity,  and  to  affirm  that  there  is  any  thing  that  he 
does  not  know,  is  blafphemy  :  but  confider  him  as  the  Mef- 
lias,  and  to  fay  there  were  fome  things  which  Chrift,  as  fuch, 
did  not  know,  is  no  blafphemy  :  for  thoug'i  Chrift,  as  God, 
was  equal  with  the  Father  ;  yet,  as  Meffias,  or  God— man, 
he  was  inferior  to  the  Father,  his  fervant  or  meffenger, 
and  coulil  do  nothing  of  himfelf,  and  did  not  know  alhhings. 

33  Take  ye  heed,  watch  and  pray  :  for  ye  know 
not  when  the  time  is.  34  Fort/iefoiiofjii:in  ij  as  a 
man  taking  a  far  journey,  v/ho  lett  his  houfe,  and 
gave  authority  to  his  fervants,  and  to  every  man  hij 
work,  and  commanded  the  porter  to  watcli.  35 
Watch  ye  therefore  ;  for  ye  know  not  ^vhen  the  mai- 
ler of  the  houfe  cometh,  at  even,  or  at  mid-night,  or 
at  the  cock-crowing,  or  in  the  morning  :  36  Left 
coming  iuddeni)-,  he  find  you  flecping.  37  And 
^vhat  I  fay  unto  you,  I  fay  unto  all,  Watch. 

Our  blelfed  Saviour  takes  occalion,  from  the  foregoing 
doLuirie  of  the  certainty  and  f'uddenefs  of  his  coining  tojudg- 
ment,  to  inforccthe  duty  of  dilligent  and  induftrious  watch- 
fulnefs  upon  all  his  dilciples  and  followers  ;  that  is,  to  be 
upon  their  guard  againft  all  fin,' and  to  be  in  actual  readinels 
fcr  his  appearance  and  approach.      Leurn  hence,  Thu  it  is 

Y  thr 


i7» 


Sr. 


M     A     R     K. 


Chap. 


ix 


tlieinilirpenfiljle  duty,  and  ought  to  bethe  indefatigable cii- 
deavour  ot"  every  chiKtian,  to  rt.ind  upon  his  puard,  in  a 
prepared  readinefs  for  Chrlft's  appearance,  both  for  his  com- 
ing to  them,  and  for  their  going  to  him.  There  is  a  two- 
fold readinefs  for  Chrift's  coming,  namely,  habitual  and  ac- 
tual:  An  habitual  readinefs,  is  a  readinefs  of  the  ftate  and 
conditioti  ;  actual  readinefs,  is  the  readinefs  of  the  perfon. 
When  we  are  fLirnillied  with  all  the  graces  and  virtues  of  a 
good  life,  w  hen  our  lamps  are  burning,  and  our  loins  girded, 
our  fouls'  fnrniftied  with  all  the  graces  of  God's  holy  Spirit, 
our  lives  fruitful  in  good  works,  Dlifjid  is  that  fervant,  who, 
w/fen  his  Lord  comtth,fi]all  he  found  thus  ■watching. 

C     H     A     P.        XIV. 

AFTER  two  days  \v3.s,lhe/enjl  o/the  palTover,  and 
of  unleavened  bread  :  and  the  chief  priells  and 
the  fcribes  fought  how  they  might  take  him  by  craft, 
and  put  him  to  death.  2  But  they  laid,  Not  on  the 
fcd!l-^^>,  left  there  be  an  uproar  of  the  people. 

This  chapter  gives  us  a  fad  and  forrowfui  account  of  the 
high  priefts  conlpiracy  againfl  the  life  of  ourbleflcd  Saviour. 
In  wliich  we  have  (thfaviilh.  The  perfons  that  made  this 
confpiracy,  the  manner  of  the  confpiracy,  and  the  time  when 
this  confpiracy  was  made,  i.  The  perfons  confpiring  are 
the  chief  priefts,  fcribes,  and  elders  ;  that  is,  the  whole 
Jewiih  fanhedrim,  or  general  council :  They  lay  their  ma- 
licous  heads  together  10  contrive  the  deftrudion  of  the  inno- 
cent Jefus.  Thence  learn.  That  general  counfels  have  er- 
red, and  may  err  fundamentally  in  matters  of  dodrine  ;  fo 
did  this  general  council  at  Jeruf'alem,  coniilling  of  thief 
priefts,  doctors,  and  elders,  with  the  high  prielt  their  prefi— 
dent,  in  not  believing  Jefus  to  be  the  Mefiias,  after  all  the 
miracles  wrought  before  their  eyes.  1.  The  manner  of  this 
confpiracy  againfl  our  Saviour's  life  :  It  was  clandeftine, 
fecret  and  fubtfc;  They  confult  how  they  might  take  him  by 
craft,  and  put  him  to  death.  Thence  note,  That  Satan  makes 
ufe  of  the  fubtlety  of  crafty  men,  and  abufeth  their  parts, 
as  well  as  their  povvcr,  for  his  own  piirpofes  and  deligns  ; 
The  devil  fends  no  fools  of  his  errands.  3.  The  circuni- 
flance  of  time  when  tliis  confpiracy  was  managed  :  yft  the 
feaft  of  the  palpjvir  ;  it  being  a  cuftom  among  the  Jews  to 
execute  malefactors  at  their  folemn  feafls,  as  at  the  feaft  of 
the  puflover,  the  feaft  of  weeks,  and  the  feaft  of  tabernacles; 
at  which  times  all  the  Jews  came  up  to  Jerufajem  to  iacri- 
Hce,  and  when  they  put  innlafactors  to  d«.ath,  that  all  llrael 
might  fee  anil  hear,  and  not  d  0  fo  wickedly  :  Accordingly, 
this  feaft  of  the  paCbver  was  waited  for  by  the  Jews  as  a  fit 
opportunity  to  put  our  Saviour  todeath  ;  The  only  objedi- 
on  was.  That  it  might  occafion  a  tumult  amongft  the  people, 
the.  c  being  fuch  a  mighty  concourfe  at  that  time  in  Jerufalem. 
But  Judas  making  them  a  proffer,  they  readily  comply  with 
the  motion,  and  refolve  to  take  the  firft  opportunity  to  put 
our  Saviour  to  death. 

3  5  And  being  in  Bethany,  in  the  houfe  of  Simon 
the  leper,  as  he  Tat  at  meat,  there  came  a  woman 
having  an  alaballer  box  of  ointment  of  fpikenard, 
very  precious;  and  flie  brake  the  box,  and  poured  it 
on  Lis  head.     4  And  there  were  fomc  that  had  ia- 


diL;nation  within  themfelves,  and  faid,  Why  was  this 
wafle  of  ointment  made  ?  5  For  it  might  have 
been  fold  for  more  than  three  hundred  pence,  and 
have  been  given  to  the  poor.  And  they  murmured 
againllhei.  6  And  Jefus  faid,  Let  her  alone  ;  why 
trouble  ye  her  ?  (he  hath  wrought  a  good  work  on 
me.  7  jFor  ye  have  the  poor  with  you  always,  and 
whcnfoever  ye  wdl  ye  may  do  them  good  :  but  me 
ye  have  not  always.  8  She  hath  done  what  flie  could: 
fhe  is  come  aforehand  to  anoint  my  body  to  the  bu- 
rying. 9  Verily  I  fay  unto  you,  Wherefoever  this 
gofpel  fliall  be  preached  throughout  the  whole  world 
this  alfo  that  flie  hath  done  fliall  be  fpoken  of,  for  a 
memorial  of  her. 

Several  particulars  are  obfen>ahle  in  this  piece  of  hiftory  r 
As,  firft,  the  action  which  this  holy  woman  performed  : 
She  pours  a  box  of  precious  ointment  upon  our  Saviour's 
head  as  he  fat  at  meat,  according  to  the  cuftom  oftheeaftern 
countries  at  their  feafts.  Murmuring  Judas  valued  this 
ointment  at  three  hundred  pence,  which  makes  of  our  mo- 
ney nme  pounds  feven  fliillings  and  fixpence,  reckoning  the 
Roman  penny  at  feven  pence  lialf-penny.  I  do  not  find 
that  any  of  the  apoftles  were  at  thus  much  coft  and  charge 
to  put  honour  upon  our  Saviour  as  this  poor  woman  was. 
Learn  hence,  That  where  ftrong  love  prevails  in  the  he»rt 
towards  Chrift,  nothing  is  adjudged  too  tiear  for  him,  neither 
will  it  fufFer  itfelf  to  be  outrtiined  by  any  examples  ;  the 
■weakeft  woman  that  ftrongly  loves  her  Saviour,  will  pioufly 
ftr  ive  with  the  greateft  apoftle  to  exprcfs  the  fervour  of  her 
alFcclion  towards  him.  2.  How  this  adVion  was  refcnted 
and  reflected  upon  by  Judis,  and  fome  other  difciples  whom 
he  had  influenced  ;  they  had  indignation  viithin  themfelves, 
and /aid,  To  luhat  purpo/e  is  this  -^jafle?  O  !  how  doth  a  cov- 
etous  heart  think  every  thing  too  good  for  Chrift  !  Happy 
was  it  lor  this  poor  woman,  that  fhe  had  a  more  righteous 
judge  to  pafs  fentance  upon  her  aflion,  than  murmtiring  Ju- 
das.3.  How  readily  our  holy  Lord  vindicates  this  good  woman; 
flie  fays  nothing  for  herfelf,  nor  nted  (he,  havingfo  good  an 
advocate.  Firii  he  rebukes  Judas,  Let  her  a/one,  why  trouble 
ye  the  -woman?  Next,  he  juftifies  the  iH'ion, She hathivrought 
a  good  -jjork,  becaufe  it  flowed  from  a  principle  of  love  to 
Chrift.  Andjlaitly,  He  gives  the  reafon  of  her  aifiion  ;  She 
did  it  for  my  burial.  As  kings  and  great  perfons  were  wont 
in  thofe  caftern  countries,  at  their  funerals,  to  be  embalmed 
with  odours  and  fweet  perfumes  ;  fo,  fays  our  Saviour,  this 
woman,  to  declare  her  faith  in  me  as  her  King  and  Lord, 
doth  with  this  box  of  ointment,  as  it  were  before  hand,  em- 
balm my  body  for  its  burial.  True  faith  puts  honour  upon  a 
crucified  as  well  as  glorified  Saviour.  This  holy  woman  ac- 
counts Chrift  worthy  of  all  honour  in  his  death,  believing 
it  would  be  a  fweet  fmelling  facrifice  unto  God,  and  the  fa- 
vour of  life  unto  his.  people.  4.  Our  Saviour  doth  not  on- 
ly juftify  and  defend  the  aftion  of  this  poor  w  oman,  but  mag- 
nifies and  extols  it,  declaring  that  flie  flicnld  be  rewarded 
for  it  with  an  honourable  memorial  in  all  ages  of  ihechurch, 
IVherel'oevtr  this  gofpel  is  preached,  thisfluill  b'  fpoken  (-/  for 
a  m'm'irial of  htr.  N^jte  hence, The  ca-e  which  Chiifl  takes 
to  have  the  good  deeds  of  his  childicn  not  buried  in  the  dull 


\ 


1 


Cha?.  xiv. 


St.      mar     K. 


171 


with  thetn,  but  had  in  everlafting  remembrance.  Though 
fin  caufes  men  to  rot  above  the  ground,  and  (tink  ahve,  and 
•when  they  are  dead, leaves  an  ignominy  upon  their  graves, 
yet  will  the  aftions  ofthe  juft  fmell  l\veet,and  bloflbniin  the 
duft. 

10  ?  And  Judas  Ifcariot,  one  of  the  twelve,  went 
unto  the  chief  priefts,  to  betray  him  unto  them.  11 
And  when  they  heard  of  it,  they  were  glad,  and  pvo- 
mii'ed  to  give  him  money.  And  he  fought  how  he 
mii'ht  conveniently  betray  him. 

Obferve  here,  i.  The  perfon  betraying  our  bleffed  Re- 
deemer, Judtis  :  Judas  a  profefltir,  Judas  a  preacher,  Jiulas 
an  apofile  and  sne  of  the  twelve,  whom  Chi  ill  had  choftn  out 
of  all  the  world  to  be  his  deareft  friends,  his  family  and 
houfliold  :  Shall  we  wonder  to  find  friends  unfriendly  or 
unfaithful  to  us,  when  our  Saviour  had  a  traitor  in  his  own 
family  ?  2.  The  heinous  nature  of  Juda's's  fin.  He  betrayed 
Jefus  ;  Jcfus  his  maker,  Jefus  his  m.ifter.  It  is  no  ftrange 
or  uncommon  thing  for  the  vileft  of  fins,  and  moft  horrid  im- 
pieties to  be  acted  by  fuch  perl'ons  as  make  the  moft  emi- 
nent profefllonof  holinefs  and  religion.  3.  What  was  the 
occafion  that  led  Judas  to  the  commiflion  of  this  fin?  It  was 
his  inordinate  love  of  money.  1  do  not  find  that  Judas  had 
any  particular  malice,  fjiite  or  ill-will  againft  our  Saviour, 
but  a  bafe  and  unworthy  fpirit  of  covetoufnefs  poffefTed 
him,  that  made  him  fell  his  mafter.  Covetoufnefs  is  .the 
root— fin.  An  eager  and  infatiable  thirft  after  the  world, 
is  a  parent  of  the  moft  monftrous  and  unnatural  fins ;  for 
which  rcafon  our  Saviour  doubleshis  caution,  Luke  xii.  15. 
Take  heed,  and  be  11  are  ofovetvifnefs.  Jt  fliews  us  both  the 
danger  of  the  fin,  and  the  great  care  we  ought  to  take  to 
preferve  ourlelves  from  it. 

12  1  And  the  firft  day  of  unleavened  bread,  when 
they  killed  the  paffovcr,  his  difciples  faid  unto  him, 
Where  wilt  ihou  that  we  go  and  prepare,  that  thou 
jTiayeft  eat  the  pallover  ?  1 3  And  he  fendeth  forth 
two  of  his  difciples,  and  faith  unto  them,  Go  ye  in- 
to the  city,  and  there  fhall  meet  you  a  man  bearing 
a  pitcher  of  water:  follow  him.  14  Andwheiefo- 
ever  he  fhall  go  in,  fay  ye  to  the  good-man  of  the 
houfe,  The  Mafter  faith.  Where  is  the  gueft  cham- 
ber, where  I  fhall  eat  thepalTovcr  with  my  difciples  ? 
15  And  he  will  fhew  you  a  large  upper  room  fur- 
nilhed  and  prepared  :  there  make  ready  for  us.  16 
And  his  difciples  went  forth,  and  came  into  the  city, 
p.pd  found  as  he  had  faid  unto  them  ;  and  they  made 
ready  the  pafTover. 

The  time  for  the  celebration  of  the  pafiover  being  now 
at  hand,  Chrift  fends  two  of  his  difciples  to  Jerufalem  to 
prepare  thinirs  necefiary  in  order  thereUf"to.  And  here  we 
have  t/v'iri'i'/'/e,  i.  An  eminent  proof  of  Chrift's  divine 
nature  in  telling  them  all  t;ie  pariiculars  which  they  flmnld 
meet  with  in  the  city,  as  a  man  hearing  a  p.fhtrofwsrer, 
Si-c.  2.  Ho.v  readily  the  heart  of  this  hou;lK)ldi.T  was  dif- 
pofed  to  receive  our  S«vio;ir  and  \y-  ■'■'-■■'•-  -nd  10  ac- 
c(.:niiioviate  tbcmwilh  all  i    ■  "f.(:i'i..n. 


venture  no  money  wherewith  to  buy  «n*,  yet  he  finds  as 
excellent  accommod.itioiisin  this  poor  man's  lioule,  as  if  he 
had  dwelt  in  Ahab's  ivory  palace,  and  had  the  provifibn 
of  Solomon's  table.  When  Chrift  has  a  paflbver  to  cele- 
brate, he  will  difpofe  the  heart  to  a  free  reception  of  him- 
felf.  1  he  room  which  Chrift  will  enter  into,  muft  be  a 
large  room,  an  upper  room,  a  roimjumifhed  and  prepared. 
Alarge  room,  is  an  enlarged  heart,  enlarged  with  love  and 
thankfulnefs  ;  an  upper  room,  is  an  heart  exalted,  not  puf- 
fed up  with  pride,  but  lifted  up  by  heavenly  mindedncfb  ;  a 
rowi  furnrjlied,  is  a  foul  adorned  with  the  graces  of  rlie 
Holy  Spirit:  Into  fuch  an  heart  and  only  fuch,  will  Chrill 
enter. 

17  And  in  the  evening  hccomcth  with  the  twelve. 
18  And  as  they  fat  and  did  eat,  Jcfu.*:  faid,  Verily  I 
fay  unto  you.  One  of  you  which  eatcth  with  me 
fhall  betray  me.  19  And  they  began  to  be  forrow- 
ful,  and  to  fay  unto  him  one  by  one,  Is  it  I  ?  and  a- 
noihcr  faid,  Is  it  I  ?  20  And  he  anfwered,  and  faid 
unto  them.  It  is  one  of  the  twelve  that  dippeth  with 
me  in  the  difh,  21  The  Son  of  man  indeed  gocth, 
as  it  is  written  of  him  :  but  wo  to  thatman  by  whom 
the  Son  of  man  is  betrayed !  good  were  it  for  that 
man  if  he  had  never  been  born. 

0/ferve  here,  i.  The  unexampled  boldnefs  of  this  impu- 
dent traitor  Judas  :  he  prefumed,  as  foon  as  he  had  fold 
his  M.dter,  to  fit  down  at  the  table  with  him,  and  did  cat 
the  paJfoverwiih  the  difciples.  H.id  tlie  prefence  of  Jud.is 
pollnted  this  ordinance  to  any  but  himfelf,  duubtleis  our 
Saviour  would  never  have  fuffered  him  to  approach  unto  ir. 
But  hence  we  learn,  i.  That  nothing  is  more  ordinary  than 
for  unholy  perfons  to  prels  in  unto  the  holy  ordir.ancesof 
God,  which  they  have  no  right,  while  fuch,  to  partake  of, 
:•  That  the  prefence  of  fuch  perfons  doth  polhue  the  or- 
dinance only  to  themfelves;  holy  perfons  are  not  pollnted 
by  their  fins,  therefore  ought  not  to  be  difcouraged  from 
coming  by  iheir  prefence  there.  Cbfer^e,  ?.  Whatafur- 
prifing  and  aftonifliing  word  it  was  which  dropt  from  our 
Saviour's  mouth  among  his  difciples;  One  fiull  hetmy  rht, 
yea,  one  ofyouJ1iallb:tray  me.  Can  any  church  upon  eartli 
expecl  purity  in  all  its  members,  when  Chrift's  own  family 
of  twelve  had  a  traitor  and  a  devil  in  it  ?  Yet  though  it  was 
very  fad  to  hear  of  one,  it  was  matter  of  joy  to  underftand 
that  there  was  but  one.  One  hypocriie  in  a  congregation 
is  too  much,  but  there  is  caufc  of  rejoicing  if  there  be  no 
more.  3.  Chrift  did  not  name  Judas,  and  fay,  "Thou,  O 
perfidious  Judas,  art  the  traitor;  h\it,  Cne '.f you  Jhall  betray 
mi  :"  Doubtlefs  it  was  to  draw  him  to  repentance  and  to 
prevent  the  giving  him  any  provocation.  Lord !  how  fad 
is  it  for  any  of  thy  family,  who  pretend  frieiUilhip  to  thee, 
to  confp're  with  thine  enemies  againft  thee  ?  for  any  that 
eat  '.flhy  bread  to  lift  up  their  heel  againjl  thee  !  4.  The  dif- 
ciple^i  forrow  upon  thtfa  words  of  Chrift,  and  the  effect  of 
of'th-it  (orrovv.  Their  forrow  was  (as  well  it  might  be) 
exceeding  great:  well  might  innocnt  difciples  be  over, 
v^hehned  writ  forrow,  to  hear  tliat  ih'ir  Mafter  fliouldilie, 
that  he  Ihnuid  die  by  treafon,.tHat  the  trailer  Ihould  be  cne 
of  th' mielvcs.      I'pf    ih'"."Th  jheir  ff.irow  was  very  grfat. 


172 


MARK. 


Chap.   xvi. 


them  a»  holy  fufpic'un  of  tliemfclvcs,  and  caufed  every  one 
to  fearch  hiiiiCelf,  and  lay,   Ma/rer,  Js  it  I ?  Learn  hence, 
That  it  is  polTible  for  fuch  fecret  wickednefs  to  lodge  in  the 
heart  we  never  fufpefted,  my,  Judj?  himfelf  never  appre- 
liended  thit  depth    of  iniquity    and  hypjcrify   which  was 
found  lodging  in  liim.     Yet  mtf,  That  th-Jugh  the  difciples 
were  jualous  and    fufpiciou?,  yet  was  it  of  the^nlelves,   not 
of  one  another  ;  my,  not  of  Judis  himfelf  :  every  one  faid, 
MaJJcr,  Is  it  I  '  Not,  Majhr,  is  it  Judas  r   True  fincerity 
and  chriftian  charity    will  make  us   more  fufpicious  ofour- 
felves  th?n  of  any  other;  it  hopes  the   beft  of  others,  and 
fears  the  worfl  of  ourfelves.    5.   That  though   Judas  fees 
himfelf  pointed  at  by  our  Saviour,  and  hears  the  dreadful 
threatnings  denounced  againft  him,  thai  it  bad  been  better  for 
him  that  be  bad  ncv;r  been  birn,  yet  he  is  no  more  blanked 
than  innocence  itfelf.     Refolutefinners  run  on  defperately 
in  their  evil  courfes,  and  with  open  eyes  fee  and  meet  their 
own   diftruiflion,  without   either  being   difmiyed    at  it,  or 
concerned   about   it.     This  fliarnelefs  man   had  ilie  impu- 
dence to   fiiy  to  our   blefled  Saviour,  M.ifler,  is  it  I ?  Our 
Saviour  gives  him  a  d\rect3nf\ver,  Tbou  faye/}  it,   Did  not 
JuJas  (think  we)  blufli  extremely,  caftdown  his  guilty  eyes, 
and  let  fall  his  drojpinjr  head,   at  fo  galling  an  intimation  ? 
Nothing  lefi :   we  read  of  nothing   like    it.     Lord  !   how 
does  obduracy  in  fm  fteel  the  brow,   and  make  it  incapable 
of  all  relenting  imprefl'uns!    Laftly,  How  our  Saviour  pre- 
fers non-entity  before   danina:     n  ;  It  bad  b:en   better  for 
that  mm  he  had  never  been  born.     A  temporal,  miferable  be- 
ing is  not  worfe  than  no  being  ;  but  eternal  mifery  is  much 
worfe  than  non-;ntity  ;  better  to  have   no  being,  than  not 
to  hjve   a   being  in  Chrift.     It  had    been  better  for  Judss 
tlia:  he  had  never  been  born,  than  to  lie  under  everlaiting 
wrath. 


our  dear  Redeemer.  4.    The  minifterial  aclions,  The  break- 
ing of  the  bread,  and  the  Ihffing  of  the  cup  ;   as  to  the  bread, 
Jefustookit  ;  that  is,  fet  it  apart  from  common  ufe,  and  fe- 
parated  it  for  holy  ends  and  purpofes.     He  hie  [fed  it ;  that 
is,  prayed  forablefFnig  upon  it,  and  brake  it  ;  thereby  (had- 
owing  forth  his  body  broken  upon  the  crofs  ;  and  ht gave  it 
to  bis  difciples,  fiiying,  This  broken   bread  fignifiesmy  bon'y, 
fudJenly  to  be  broken  upon    the  crofs,  for  the  redemption 
and  falvation  of  a  loft  world  ;  Do  this  in  remembrance  of  my 
death.     As  to  the  cup,  Chrilt  having  fet  it  apart  by  prayer 
and  thankfgiving,   he  commands  his  <Mc\^\es  to  drink  all  of 
it  ;  and  accordingly  they  all  drank  of  it,  fays  thisEvangelift  ; 
and  our   Saviour  gives   his  realbn  for  it,  ver.   24.  For  this 
is  my  blood  of  the  New  Teflanunt,  which  isfhedforreniifpon 
of  fins  ;  that    is,  the  wine    in  this   cup  rcprefents  the  fhed- 
ding  of  my  blood,  by  which  thiinew  covenant  between  God 
and  man  is  ratified  and    confirmed.      Whence    we  gather 
That  every  communicant  hath  as  undoubted  a  right  to  the 
cup,  as  to  the    bread  of  the    Lord's  fupper  ;  Drink  ye  all  of 
this,  fays  Chrift  ;   therefore  to  deny  the  cup  to  the  commoa 
people,  is  facrilege,  and  directly    contrary  to  our  Saviour's 
inftitution.     And  Chrift  calling  the  cup  thf  fruit  of  the  vine, 
affords,  a  llrong  argument  jgainft  the  docbrine  of  tranlub- 
Itantiation,  thus  :   "That  which  after  confecration  remains 
the  fruit  of  the  vine,  is   not  fubftaiuially  changed  into  the 
blood  of  Chrift.     But  Chrift  called  the  wine  in  the  cup  the 
fruit  of  the  vine   after  confecration  ;  therefore  that  which 
Chrift  gave  the  apofties  to  drink,  was  not  fubftantially  chan- 
ged into  his  blood.     Wine   is  gmetaphorrically  fcalled  the 
blood  of  the  grape,  why  may  it  not,  by  a  like  metaphor,  be 
ftyled  the   blood  of  Chrift  ?"  After   tiie  celel^ration  was  o- 
ver,  our   Saviour   and  his  difciples   lung  an  hymn,  as   the 
Jews  were  wont  to  do  at  the  pafTover   the  fix  euchariftical, 


22   f   And  as  they  did  eat,  Jefiis  took  bread,  atid    pfalms,  from  the  113th  to  the  tipth  pfalm.     From  Chrift's 


bleifed,  and  brake  it,  and  gave  it  to  them,  and  (aid, 
Take,  cat :  this  is  my  body.  23  And  he  took  the 
cup  ;  and  when  he  had  given  thanks,  he  gave  it  to 
ihcm :  and  they  all  drank  of  it.  24  And  he  faid 
unto  them,  This  is  my  blood  of  the  new  tellament, 
which  is  fhed  for  many.      25  Verily  I  fay  unto  you, 


example  we  may  gather,  how  fuitable  it  is  to  fing  a  pfalm 
after  the  celebration  of  the  Lord's  fupper  ;  how  fit  it  is  that 
God  be  glorified  in  his  Church  by  finging  of  pfalms  ;  and 
in  particular  when  the  Lord's  fupper  is  celebrated.  IVhen 
they  badfongan  hymn,  they  \uer.t  into  the  muint  of  Olives. 

27  And  Jefus  faith  unto  them,  All  ye  fhall  be  of- 


I  will  dnnk  no  more    of  the  fruit  of  the  vine,  until  ^''f'^  bccaufc  of  me  this  night :  for  U  is  written,  I 

that  day  that  I  drink  it  new  in  the  kingdom  of  God.  ^^''ll/>n"e  the  fhepherd.  and  the  fheep  fhall  befcat- 

.6  And  when  they  had  fung  an  hymn,  they  wentout  ^''''^:     ^^  Lut  after  that  I  am  nfen   1  will  go  before 

•    ,      ,  ^    ,v-ii-   „  you  into    Galilee.      20  But   Peter  laid  unto   him, 

into  the  mount  01  Oaves.  ■', ,  .         ,      ,,  n.  n  i     "^  rr     i    1  j,         t 

Although  all  ihall  be   offended,  yet  ti-Vi!/ not  I.     30 

Immediately   after  the   celebration  of  the  pafTover,  our  ^nd  Tefus    faith  unto  him,    \'erilv  I  fay  unto  thee. 

Lord  inftitutes  his  holy  fup.icr;  in  which  inftitution  we  have  .t  „►  ,1' :,  j,„  „..„:.,  tU-. .,;  .1,1    T,„f\      *u  i 

ir       ;;    T-u       .1  u      •         l       1  1     •  •  that  this  day,  a/«i  in  tnis  iiight,  Deiore  the  COCK  Cfow 

t/'/Iri'.'/*/.-',  The  author,   the  tnne,  the   elements,  and  mini-         -  ,        ri    1     1  °.    •  t^      ,      r     , 

llcrial  actions.     Obfer-.'e  htve,    i.    The  author  of  this  new  twice,  thou  flialt  deny   methnce.  _  31   Buthcfpakc 


f'acrament :  Jffus  took  bread.  Note,  thence,  That  to  infti- 
lue  a  ficramsnt  is  the  fole  prerogative  of  Jefus  Chrift. 
']'he  (furch  has  no  power  to  make  new  facraments  :  it  is 
oily  her  durv  to  celebrate  thofe  which  our  Saviour  has 
made.  z.  The  time  of  the  inftitution,  the  night  beTore  his 
jjalilon  ;  The  night  in  -which  he  ijjs  betrayed,  Jefus  took  bread. 
Learn  ihencc.  That  it  is  very  neceffary,  wlien  lutferings  are 
approacliing,  to  have  reconrfe  to  the  table  of  the  Lord, 
which  affords  both  an  antidote  againft  fear,  and  a  reftora- 


the  more  vehemently,  if  I  fhould  die  with  thee,  I 
will  not  deny  thee  in  any  wife.  Likewife  alio  faid 
they  all. 

Ob/erve  here,  i.  The  warning  that  our  Saviourgives  his 
difciples  of  their  forfaking  him  in  the  time  of  his  fiitferings  ; 
j^ll  ye/h'  II  be  offended  bccaule  if  me  this  ni^jht.  Learn,  That 
Chrift's  (learcft  friends  forfook  and  left  him  alone  in  the 
midft  of  his  greatcft  diftrefs  and  danger.  Objerve  2.  Wliat 
was  the  caufe  of  theirfliiht ;  it'was  their  f-ar,  the  weakncfs 


live  to  our  faith.   ^.   The  fAcramental  elements,  irc-<7i^rrrf    of  their  faith,    and  the    prevalency   of  their  fear.     O  how 
■Mine:  bread  rcMrslenting  the  bady,  and  wine  the  b'ood,  of    fad  and  dangerous  it  is  for  the  beft  of  men  to  be  left  under 

the 


GiJAP.    XIV. 


St. 


MARK. 


'73 


the  power  of  their  own  feirs  in  the  day  of  temptation  !  3. 
Notwithftaiuling  our  Saviour's  prediiftion,  St.  Peter's  pre- 
Aimption  of  his  own  ftrcngth  and  (landing  ;  Th'.ugh  ail  ir.':n 
forfake  thee,  yet  will  not  I.  Learn  thence,  That  lelf-con- 
fidence,  and  a  prefuinptious  opinion  of  their  own  flrenp.th, 
is  a  fin  very  incident  to  the  holieft  and  beft  of  men.  This 
good  man  refolved  honeftly,  no  doubt ;  but  too,  too  much 
in  his  own  ftrcngth.  Little,  little  did  h^^  think  what  a  fea- 
ther he  fliould  be  in  the  wind  of  temptation,  it  once  left  to 
the  power  and  prevalency  of  their  own  fears.  None  are  fo 
near  falling,  as  thofe  who  are  mod  confiden:  of  their  own 
{landing  ;  if  ever  we  (land  in  the  day  of  trial,  it  is  the  fear 
•f  falling  that  muft  enable  us  to  ftand. 

32  And  they  came  to  a  place  which  was  named 
Gethfcmane  :  And  he  faith  to  his  difciplcs,  Sit 
ye  here,  while  I  fliall  pray.  33  And  he  takcth 
with  him  Peter  and  James  and  John,  and  be- 
gan to  be  fore  amazed,  and  to  be  very  heavy;  31 
And  faith  unto  them.  My  foul  is  exceedin^r  forrow- 
ful  unto  death  :  Tarry  yc  here,  and  watch.  35 
And  he  went  forward  a  little,  and  fell  on  the  ground, 
and  prayed,  that,  if  it  weie  poffible,  the  hour  might 
pafs  from  him,  36  And  he  faid,  Abba,  Father, 
all  things  are  poffible  unto  thee  :  Take  away  this 
cup  from  me  :  nc\erthelefs,  not  what  I  will,  but 
what  thou  wilt.  37  And  he  cometh,  and  findeth 
them  Deeping,  and  faith  unto  Peter,  Simon,  fleep- 
cfl  tliou  ?  Couldcfl  thou  not  watch  one  hour  ?  38 
Watch  ye  and  pray,  left  yc  enter  into  temptation. 
The  fpirit  truly  is  ready,  but  the  flefh  i<  weak.  39 
And  again  he  went  away,  and  praj-ed,  and  fpake 
the  fame  words.  40  And  when  he  returned,  he 
found  them  afleep  again  :  for  their  eyes  were  heavy  : 
neither  wift  they  what  to  anfwer  him.  41  And  he 
cometh  the  tlwrd  time,  and  faith  unto  them.  Sleep 
on  now,  and  take  your  reft  :  It  is  enough,  the 
hour  is  come ;  Behold,  the  Son  of  man  is  betrayed 
into  the  hands  of  finners.  42  Rife  up,  let  us  go  :  lo, 
he  that  bctrayeth  me  is  at  hand. 

Our  blefTed  Saviour  being  now  come  with  his  difciples  in 
to  the  garden,  he  falls  there  into  a  bitter  and  bloody  ago- 
ny, m  which  he  prayed  with  wonderful  fervency  and  im- 
portunuy  to  his  heavenly  Father  :  his  fufFerings  were  now 
coming  on  a  great  pace,  and  he  meets  them  upon  his  knees, 
aiid  would  be  found  in  a  praying  poflure.  Lenr>,  thence, 
1  hat  prayer  is  the  heft  preparative  for,  as  well  as  the  moft 
powerful  fupport  under,  the  heaviefl  fufFerin-s  that  can  be- 
lal  us.  As  to  the  prayer  of  our  Saviour  in  the  garden, 
nuny  things  are  very  olfervMe  ;  as,  firft,  the  pbce  where 
he  prayed,  the  garden.  But  why  went  Chrift  thither  > 
Aot,  With  cur  hrft  parents,  to  hide  himfelf  there  among 
the  trees  of  the  garden,  from  the  notice  and  obfervation  of 
his  enemies,  but  as  a  garden  was  the  pb.ce  where  our  mi- 
lery  began,  as  the  firll  fcene  of  human  (in  and  mifery  was 
a  ed  ,n  a  garden,  lo  does  our  Lord  chufe  a  garden  as  the 
htteil  place  for  his  agony  and  iatisfactorv  pains  to  be^^in  \r.. 


Again,  this  garden  was  a  place  of  privacy  and   retirement, 
where  our  Lord  might  bell  attend    the   cHi'-es   of  devotion 
preparatory   to  his  patrion  :     St.   John  xviii.   2.    tells  us; 
That  Jefus  'jft-linus  reforted  ta  this  garden  with  hi f  difciples, 
and  that  Judas  -jjell  kne-ai  the  place.      It  is  evident  then,  that 
Chrill  went  not  into  the  garden  to  (liun  his  fufferings,  but 
to    prepare  himfelf  by   prayer    to  meet    his  enemies.      2. 
The  time  when  he  entered  into  the  garden   for  prayer,  it 
was  in  the  evening  before  he  fuflered  ;   h(;re  he  fpent  fome 
hours  in  pouring  torth  his  foul  to  God;   for  about  midnight 
Judas  with  his  black  guard  came,  and  apprehended  him  in 
a  prayin;>,  pofturo.     Out  Lord  teaching  us,  by  his  example, 
That  when    imminent    dangers   are  before  us,  efpecialiy 
when  death  is  apprehended  by  us,  tobe  very  much  in  pray- 
er  to  God,  and  very  fervent  in  our  wrclllings  with  him.   3 . 
The  matter  of  our  Lord's  prayer  ;  That  if  pr.Jf.hle  the  cup 
might  pafs  from  him  ;  and  he  might  be  kept  from  tiie  honr 
ot  luflFering,   that  his  foul  might  efctipe  that  dreadful  wrjth 
at  which   he  was  fo  fore  amazed.     "But    what  did   Chrill 
then  begin  to  repent  of  his  undertaking  for  (inners  ?     Did 
he  fhrink  and  give  back  when  it  came  to  the  pinch  ?''     No, 
nothing  lefs ;     but  as  he   had  two  natures,  being  Cod  and 
man,    Cti  he  had  two  dillinci  wills  :     as  man,  he  feared  and 
fiiunned  death  ;   as  God-man,  he  v/illingly  fubmitted  to  it. 
The  divine  nature,  and  the  human  fpirit  ofChrifl,  did  now 
aflaulc   each  other  with  difagreeing  interells.      Again,  this 
prayei-     was  not  abfolute,   but   conditional,  Jf  it  l>£  pojfhJe, 
Father;  if  it  maybe;  if  thou  art  AViUing,  if  it  pleafe  thee, 
let  this  cup  pafs  ;   if  not,  I -j.-lll  drink  it.      r,he  cup  of  fufFer- 
ings we  lee  is  a  very  bitter  and  dillafleful  cup  ;  :.cup  whicfv 
human  nature  abhors,    and  cannot  defire,  but  pcay  againft  ; 
yet  God  doth  put  this  bitter  cup  of  affliflion  into  the  hands 
oft-times  of  thofe  whom  lie  doth  fincerely  love  ;   and  when 
he  doth  fo,  it  is  their  duty  to  drink  it  with  lilence  and  fiib. 
million,  as  here  their  Lord  did  before  them  ;     Father,   let 
the  cup  pafs;  yet  not  my 'jjill,  but  thine  be  dwe.  4.   The  man- 
ner of  our  Lord's  prayer  in   the   garden  :     And  here  we 
may  remark,  i.    It  was  a  folitary,  prayer  ;   he  went  by  h:::!- 
felf  alone,  out  ot  the  hearing  ot  hi;  difciples.     The  cosn])?.- 
ny  of  cw  bell  and  deareft  friends  is  not  always  fealbnsbic  : 
There  is  a  time  to  be  folitary  as  well  as  to  be  fociable ;  there 
are  times  and  cafes  when  a  man  would  not  be  willing  that 
the  moft  intimate  friend    he  has    in    the    world  Ihould    be    ■ 
wi:h  him  to  hear  what  palTes  in  fecret  between  him  and  his 
God.     2.   It  was  an  humble  prayer,  that  is  evident  by  the 
poila.'-es  into   which  he  call  himfelf,    Ibmetimes  knee!:;-,:, 
fometimes  lying  proirrate  upon  his  face  ;     He  lies  in  tiie  •  c 
ry  dufl:,  and  lower  lie  cannot  lie  ;  And  his  heart  was  as  low 
as  his  body.     3.   It  was  a  vehement,  fervent,  and  molt  im- 
portunate  prayer  ;     Such    was  the  fervour  of  our  Lord's 
fpirit,  that  he  prayed  himlelf  into,  an  agony.    O  let  us  blufli 
to  think  how  unhke  we  are  to  Chrift  in    prayer,  as  :n  our 
praying  frame  of  fpirit.     Lord,  what  a  dendnels  and  drou-   . 
linels,  what  (Ixipidity  and  formality   wliat   dulnefs  and  la/.i- 
nefs  is  fojnd in  onr  prayers  !     hov.-  often  do  our  hps  move, 
when   our    hearts  Hand    ftill  !       4.     It    v.-as    reiterated 
and    repeated    prayer  :       He   prayed   the  finl,    fecond, 
ana  third  time,  for  xhs  pnjfrg  r'f  the  cup  from  him  ;  he  re- 
turns upon  God  over  and  over  again,  relolving  to  take  no 
denial.     Let  us  not  be  difcouraged,  though  we"have  foujhT 
God  often  fc)r  a  particular  mercy,    and  yet   r.o   anfAtr  lias 
been  given  ia  unto  u*.     Ol"  prayers   mny  be  anfwereJ, 


TI 


•■^1 


MARK. 


Cii/ 


\P.    MV, 


tliOTi^rh  their  ail fwer  for  ilic  prelent  is  fufpeiKlL-d.  A  pray- 
er put  up  in  f.iiili,  according  to  the  will  of  God,  though  it 
inny  be  delayed,  Ihall  r.ct  be  K  (1.  Our  Saviour  prayed  the 
lirlt,  Jecond,  and  third  time,  for  the  palling  ot  the  bitter 
cup;  and  ahhougli  he  was  not  heard  as  to  exemption  from 
Jurttring,  yet  he  was  heard  to  fupport  under  fulTering.  Ob- 
fiive,  5.  The  poflure  the  difcipl.'s  were  found  in  when  our 
Lord  was  in  this  agony,  praying  to  his  Father  ;  They  were 
fafl  eflifp.  Good  God  !  Could  they  poflibly  fleep  at  fuch 
a  lime  as  that  v/as,  whc-n  Chrill's  foul  was  exceeding  for- 
lowful  ?  Could  their  eyes  be  thus  heavy  ?  Learn  thence, 
Tliat  the  beft  ofChrift's  difciptes  maybe,  and  oft-times  are, 
overtaken  with  infirmities,  with  great  inlirmitics,  when  the 
moft  Mnportant  duties  arc  performing  :  He  ameth  to  his  d'tf 
dples,  and Jinds  thcni  flccpi-tg.  6.  The  mild  and  gentle  re- 
proof which  he  gi  vcs  hisdifciples  for  their  deeping  ;  Cottld 
ye  not  -Match  vj'iloine  one  hour  .'  "Could  ye  not  watch  when 
your  Ma-fter  is  in  fuch  danger  ?  Could  ye  not  watch  with 
me  when  I  am  going  to  deliver  up  my  life  for  you  ?  What 
not  one  hour  ?  And  that  the  parting  hour  too  ?"  After 
his  repreheniion  he  fubjoins  an  exhortation,  IVatchandpray, 
that  ye  enter  not  into  tetnpiat'rtn  ;  And  fuperadds  a  forcible 
reafon,  For  though  the  fpirit  is  ■willing,  yet  ihefljk  is  wtak. 
Thence  learn.  That  the  holiefc  and  heft  refolved  Chriflians, 
V  ho  have  willing  fpirits  for  Chrift  and  his  fervice,  yet  in  re- 
gard of  the  weakel's  of  the  flell),  or  frailty  of  human  nature, 
it  is  their  duty  to  watch  and  pray,  and  thereby  guard  them- 
fclvesagainft  temptation  ;  IVutch  and  pray ,  that  ye  enter  not 
into  temptation  ;  for  though  the  fpirit  is  'oiilling,  yet  the  fief) 
is  wieak. 

43  ?  And  immediately,  while  he  yet  fpake> 
Gometh  Judas,  one  of  the  twelve,  and  with  him  a 
great  multitude,  with  fwords,  and  ftaves,  from  the 
ciiief  prielLs,  and  the  fcribes,  and  the  eldcn.  44 
And  he  that  betrayed  him  had  given  them  a  to- 
ken, faying,  Whomfoever  I  fliall  kifs,  that  faine  is 
he  :  'lake  him  and  lead  Ktm  away  fafely.  45  And 
as  foon  as  he  was  come,  he  goethftraightway  to  him, 
and  faith,  Mafler,  mafter  ;  and  killed  him.  46 
And  they  laid  their  haudi  on  him,  and  took  him. 
47  And  one  of  them  that  ftood  by  drew  a  fword,  and 
fmote  a  fcrvant  of  the  hi^^h-priefl.  and  cut  olF  his 
ear.  48  And  Jelus  anf,vcred  and  faid  unto  them, 
Arc  ye  come  out  as  againft  a  thief  with  fwords  and 
with  ftaves  to  take  me  ?  49  I  was  daily  without  in 
the  temple,  teaching,  and  ye  took  me  not:  But 
the  fcriptures  muft  befuUilled.  50  And  they  allfor- 
look  him  and  fled. 

The  hour  is  now  almoft  come,  even  that  hour  of  forrow 

^-Iiil!!  Cir-it  hnd  To  often  rp«'ken  of,   Td  a  little  v.-l.ile,  and 

■  'f  nun  is  beirnyedintu  thi  hjnds  r,f  fmntrs  ;  for  -while 

«"',;••'•  ":    ■I.I  t  wit  Ira    band  iif  fdditrs  f'oppre- 

,..:  ..lid  portion  of  our  dear  Rtdee 

•  hands  of  hio  monal  enemies  by 

•  ircmblipg   friend.     Here   we 

.r    i.Ths  trcc'nn.     3.   The 

hfn  t!.:     Te.-.fjriahlc  a(fl  was 

■""••     'Jvd.'s.     All   the  e- 


vangelifts  carefully  dcfcribe  him  by  his  name,  Judas ;  By 
hislurname,  Judas  Ifcariot  ;  left  he  fliouhi  be  niill;.ken  for 
Jude,  the  brother  of  Jaines.  Almighty  God  takes  great 
care  to  preferve  the  names  of  his  upright-hearted  fervants. 
He  is  farther  defcribed  by  his  office,  One  of  the  t-jielve.  The 
cminency  of  his  place  and  ftatiun  was  an  high  aggravatioH 
of  his  tranfgrellion.  Learnhcnce,  That  the  grcaieft  pro- 
feflors  had  neeil  be  very  jealous  of  themlelves,  and  fufpici- 
ous  of  their  ow  n  hearts,  and  look  well  to  the  grounds  and 
principles  of  their  profeflion  ;  for  a  profefiion  begun  in 
hypocrify  will  certainly  end  in  apoftacy.  i/'rtrw  larthcr, 
That  pcrfons  never  are  in  fuchimminentdanger,as  when  they 
meet  with  temptations  exaclly  fuited  to  their  mafter  lufts. 
Covetoufuefs  was  Judah's  maih'r-fin  ;  1  he  love  of  the 
world  made  him  a  flave  to  Satan,  and  the  devil  lays  a  teia- 
ptation  before  him  exactly  fuited  to  his  temper  and  intlina- 
tiori,  and  it  initantly  overcomes  him.  O!  pray  we,  that 
we  may  be  kept  from  a  ftrong  and  fuirable  temptation  ;  a 
temptation  fuited  to  our  inclination  »nd  predominant  hift 
and  corruption.  2.  The  treafon  of  this  traitor  Judas  ;  he 
led  on  an  armed  multitude  to  the  place  where  Chrilt  was, 
gave  thsm  afignaltodifcover  him  by,  and  bids  them  lay  hands 
on  him,  and  hold  him  faft.  Some  conje(flure,  that  when  Ju- 
das bade  them  hoUl  Chriftfaft,  he  thought  they  could  not 
do  it  ;  but  that  as  ChrifV  had  at  other  times  conveyed  him- 
felf  from  the  multitude,  when  they  attempted  to  kill  or 
ftone  him,  io  he  would  have  done  now  :  But  his  hour  was 
now  come,  and  accordingly  he  fuffers  himfelf  to  be  deliver- 
ed by  the  treachery  of  Judas  into  his  enemies  hands.  And 
this  his  treafon  is  attended  with  thefe  hcllifh  aggravations* 
he  had  been  a  witnefs  to  the  miracles  which  our  Saviour  had 
wrought  by  his  divine  power,  and  therefore  could  not  fm 
out  of  ignorance  ;  -what  he  did  was  not  at  the  folicitation 
and  perfaulion  of  others,  but  he  was  a  volunteer  in  this  U: 
vice  ;  the  highpriefts  did  not  fend  to  him,  but  he  went  u 
them,  otfering  his  aH'iftanee  ;  no  doubt  it  was  a  matter  of 
furprize  to  the  chief  priefts,  to  find  one  of  Chrifl's  own  d.f- 
ciples  at  the  head  of  a  confpiracy  againft  him.  Lord!  how 
dangerous  is  it  to  allow  ourielves  in  any  one  fecrct  or  open 
fin  !  None  can  fay  how  far  that  one  fm  may  in  time  lead  us. 
Should  any  have  told  Judas,  that  his  love  of  money  would 
at  lad  make  him  fell  his  Saviour,  he  w  ould  have  faid  with 
H.izael,  Is  thy  fervant  a  dog,  that  he  fiouLl do  this  thing  F 
That  foul  can  never  be  fa/e,  that  harbours  one  fin  within 
its  breaft.  3.  The  manner  how  this  hellifii  plot  was  exe- 
cuted ;  partly  by  force,  and  partly  by  fraud  ;  by  force  in 
that  Judas  came  wilh  a  muhirude  armed  with  foords  and 
fiaves  ;  and  by  fraud,  gizing akf !,3n<i  iny'ing, Hail,  Alaftr. 
Here  was  honey  in  the  lips,  butpiofon  in  the  heart.  4. 
The  lime  when,  the  place  where,  and  ibe  work  which  our 
Saviour  wis  a'lout,  when  this  treafonable  delii^n  was  execut- 
ed :  lie  was  in  the  garden  with  his  diftiples,  exhorting 
them  to  praver  and  watchftilnei's,  dropj'ing  heavenly  adviiC 
and  comfort  upon  them.  While  he  ytt  fpake,  Lo.'  Judus 
came.  Our  Saviour  was  found  in  the  moft  heavenly  and 
excellent  employment  when  h':s  enemies  came  to  appreher.l 
him.  Lord  !  how  happy  is  it  when  our  luffcrings  find  i' 
in  God's  way,  engaged  in  h's  work,  and  engaging  his  af- 
fiftinceby  lervent  liipplicavion !  ThusdiJ  our  Lord's  fuf- 
fcrings  meet  him  :  May  ours  in  like  manner  meet  us.  k. 
1  he  endeavours  ufed  by  the  difciples  for  the  Mafters  rei*. 
cue  ir.t  (fthem  {St.  Mat.  faysit  wasPeter^s'r/zw/ /■;/_/«;'/'//, 


Chap-   xiv. 


St. 


M     A     R     K. 


'75 


anJ  cuts  off'  the  ear  nf  Milchus,  wlio  probably  was  one  of 
the  forwardeft  to  lay  hands  on  Chrift.  But  why  did  not  St. 
Peter  draw  npon  Judas  rather  than  Malchns  ?  becaufe, 
thougli  Judas  was  more  faulty,  yet  Malchus  was  more  for- 
ward to  arrell  and  carry  off  our  Saviour.  How  doth  a  pious 
bre.ift  fwell  with  indignation  at  the  fight  of  any  open  affront 
offered  to  its  Saviour?  Yet  though  St.  Petei-'s  heart  was 
fincere,  his  hand  was  rafli ;  good  intentions  are  no  warrant 
for  irregular  actions  ;  and  accordingly  Chrift  who  accepted 
the  affection,  reproves  the  aftion  :  Put  up  thy  fvjortf ;  f',r 
they  that  take  the  p-^ord,  fhcll  perijh  by  the  f'M'ird ;  Chrift  will 
thank  no  man  to  fight  for  him  without  a  warrant  and  coin- 
mifiion  from  him.  to  refift  a  lawful  magiftrate,  in  Chrift's 
own  defence,  is  rafh  zeal,  anddifcountenaced  by  the  gofpel. 
Laflly,  The  effect  which  our  Saviour's  appreitenfion  had 
upon  the difcipies ;  Thty  all foi'fookhimand fled.  They  that 
faid  to  Chrift  a  little  before.  Though  viejhould  die  -with  thee, 
yet -^e  will  no/ deny  thee;  do  all  here  defert  and  cowardly 
forfake  him,  when  it  came  to  the  trial.  Learn  hence.  That 
the  beft  and  holieft  of  men  know  not  their  own  hearts, 
when  great  temptations  and  trials  are  before  them,  until 
fucii  time  as  they  come  to  grapple  with  them.  No  man 
knows  his  own  ftrength  till  temptation  puts  it  to  the  proof. 

51  \nd  there  follou-ed  him  a  certain  young  man, 
having  a  linen  cloth  call  about  his  naked  body  ;  and 
the  young  man  laid  hold  on  him:  52  And  he  left 
the  linen  cloth,  and  fled  From  them  naked.  53  And 
they  led  jefus  away  to  the  high  prieft  and  with  him 
were  affembled  all  the  chief  priefls,  and  the  elders, 
and  the  Icribes.  54  And  Peter  followed  him  afar 
ofF,  even  unto  the  palace  of  the  high  prieft  :  and  he 
fat  with  the  fervants,  and  warmed  hirfifelf  at  the  fire. 
55  And  the  chief  priefts,  and  all  the  council,  fought 
for  witnefs  again fl:  Jelus  to  put  him  to  death;  and 
fouud  none.  56  For  many  bear  falfe  witnefs  againft 
him,  but  their  witnefs  agreed  not  together.  57  And 
there  arofe  certain,  and  bear  falfe  witnefs  againft  him, 
faying,  58  We  heard  him  fay,  I  will  deftroy  this 
temple  that  is  made  with  hands,  and  within  three 
days  I  will  build  another  made  without  hands.  59 
But  neither  fo  did  their  witnefs  agree  together.  60 
And  the  high  prieft  flood  up  in  the  midft,  and  afked 
Jefus,  faying,  Anfwereft  thou  nothing  ?  what  is  it 
which  thefe  witnefs  againft  thee  ?  61  But  he  held 
his  peace,  and  anfwered  nothing.  Again  the  high 
prieft  alked  him,  and  faid  unto  him,  Art  thou  The 
Chiift,  the  Son  of  the  BlefTed  ?  62  And  Jefus  faid, 
1  am  :  and  ye  fhall  fee  the  Son  of  man  fitting  on  the 
right  hand  of  power,  and  coming  in  the  clouds  of 
heaven.  63  Then  the  high  prieft  rent  his  cloaths, 
and  faith.  What  need  we  any  further  witnelTes  ?  64 
Ye  have  heard  the  blafpbemy;  what  think  ye?  And 
they  all  condemned  him  to  be  guilty  of  death.  65  ? 
And  fomc  began  to  fpit  on  him,  and  to  cover  his 
face,  and  to  buffet  him.  and  to  fiy  unto  him,  Prophe- 
fy  :  and  the  fervants  did  ftrikc  him  with  tl*e  palms 
of  their  hands. 


Here   we  have  the  hiftory  of  our  Saviour's  examination 
before  tlie  high-prieft  and  council,   who  fat   up  all  night  to 
arraign  and  try  the  holy  anti  innocent  Jefus  ;    for,    left  his 
death  fliculd  look  like  a  downright  murder,  they  allow  hiin 
a  mock  trial,  and  abufe  the  lasv  by  perverting  it  to  injuftice 
and  bloodlhed  :   accordingly  falfe  witneflcs  arefuborned  w  lio 
depo/e  that  they  heard  him  fay,  He  would  dejlroy  their  ttm- 
pie,  and  build  it  again  in  three  days.     It   is  not  in  the  power 
of  the  greateft  innocency  to  proteft  the  moft  iioly  and  inno- 
cent perfon  from  flander  and  falfe  accufation  :  yea,  no  per- 
fon is  fo  innocent  and   good,    whom  falfe  witnefs  mav  not 
condemn.     2.   Our  Lord'smeeknefsand  patience,  his  filence 
under    all    thefe  wicked  fuggeftions  and    filte  accufations; 
Jefus  bf  id  ki!  peace,  and  anfwered  nothing.     Guilt  isnatural- 
ly  clamorous  and  impatient,  but  innocency  is filcnt,  and cire- 
lefs  of  mifreports.      Learn  hence.  That  tc  bear  the  revilings 
contradictions,  and  falfe  accufations  of  men,  with  a  iilent  ami 
lubniifllvc  fpirit  is  an  excellent  and  Chrift  Tke  temper.  Our 
Lord  ftood  before  his  unjuft  judge,  and   falfe  acculcrs,  even 
as  a  iheep  before  the  fliearer,  dumb,  and  not  opening   his 
mouth  ;  even    then  when  a  trial  for   his  lif?  was  managed 
moft  malicioufly  and  illegally  againft  \\\m,When  he  was  re- 
viled he  reviled    not    again ;    when   he   fuffered,   he  threat' 
ened  not.      May    the  fame    humble    mind    and    forgiving 
fpirit  be  in  us,  which  was  alfo  in   Chrift  Jefus.    3.   That  al- 
though our   Saviour  was   filent,  and    made  no  reply   to  the 
falfe   witneffes,   yet  now,  when  the   qneftion  was  folemnly 
put   by  the    high  prieft,  Jrt  thcu   the  Chrifi,   the  Son  cfthe 
Bleffed?  He   anfwered,  I  am. Thence    learn.   That  al- 
though we  are  not  obliged  by  every    cnfraring  qucftion  to 
make  anfwer,  yet  are  we  bound  faithfully  to  own,  and  free- 
ly to  confefs    the  truth,  when  folemniy  called  there  unto: 
when  our  lilcnce  will  be  interpreted  a  denial  f.f  the  truth, 
adiflionour  to  God,  a  reproach  and  Icandal  to  our  brethren, 
it  will  be  a  great  fin  to    hold  cur  pence  ;  and  we   muft  not 
be  fiient,  though  our  confcilion  of  the  truth  hazards  our  li- 
berty, yea,  onr  life  ;  Clirii:  knew  that  his  anfwer  would  coft 
him  his  life,  yet  he   durft  not  but  give  it ;   Art  thou  the  Son 
cf  the  blefjed  ?  Jefus  faid,  I  am.  4.   The  crime  which  the 
high  prieft  pronounces  our  Saviour  to  be  guilry  of,  that  of 
blafphemy  ;   Hebathfpokenhlafphemy.     Hereupon  the  high 
prieft  rends  his  cloches ;  it  being  ufual  with  the  Jews  fo  to 
do,  both  tofhew  their  forrow  for  it,  and  great  drteftaiion  of 
it,  and  indignation  againft  it.  5.   T  lie  vile  affronts  and  hor- 
rid abu.'es  which  the  enemies  of  our  Saviour  put  upon  him  : 
They  fpit  in  his  face,  they  hlimlfold  hitv,  they  fmite  him  with 
their  hands,  an6   in  con:empt  and   moi.kery  rid  him  pr'pheiy 
who  it  was  that  fmote  him.      Verily  there   is  no  degree  of 
contempt,  no  mark  of  fiiame,  no  kind  offuffering,  which  wc 
ought  to  decline,  or  Itick  at,  for  Chrift's  lake,  who   h'd  not 
his  face  from  fliame  and  fpitting  upon  cur  account.   6-   The 
high-prieft  rends  his  clothes  at  Chrift's  telling  him,  Hef.all 
fee  the  Son  of  matt  fitting   at  Cod's  right  hand,  and  coming  in 
the  clouds   of  heaven.     And  well  might  his  clothes  and  his 
heart  rend  alio.      It  was  as  if  our  Lord  had  faid,   "Ithatam 
now  your  prifoner,  fhall  fnorily  be  your  judge.      I  now  ftand 
at  your  bar;   and,  ere  long,  you  muft  ftand  at  my  tribunal. 
1  hofe  eyes  of  yours,  that  now  fee  me  in  the  form  of  a  fer- 
vant    fliall   behold  me  in  the   clouds,  at   the  right  hand  of 
Tour  God  and  m\  Father." 

66    5    And   as  Peter  was  beneath  in  ;' 


T76 


St. 


MAR     K. 


Chap.  fiv. 


there  comcth  one   of  the  maids   of  the'  high-priefl : 
67  And;vhen(hc    faw  Peter  warming   himlelf,   flic 
looked  upon  him,  aiid  faid,  And  thou  alfo  wafl  with 
jcfus  of  Na/aivih.      63    But  he    denied,   faying,   I 
know  not,  neither  iinderftand  1  what    thou  fayeR. 
And  he  went  out  into  the  porch ;  and  the  cock  crew. 
69  And  a  maid  faw  jiini   jigain,  and  began  to  fay  to 
them  that  flood  by,  This  is  (>j:«  of  ihcm.      70  And  he 
denied  it  again.      And  a  little  after,  they  that  flood 
by  faid  again  to  Peter,  Surely  thou  art  cie  of  them  : 
for  thou  art  a  Gulliean,  and  th}'  fpeech  agrecth  (hcrc- 
uiUo.     71     But  he  began  to  curfe  and  fwcar,  faying,l 
know  not'thi>  man  of  whom  ye  fpeak.      72   And  the 
fecond   time  the    cock  crew.     And  Peter  called  to 
mind  the  word  that  Jcfus  faid  luito  him,  Before  the 
cockcrow   twice,  thou  ihalt   deny  me  thrice.     And 
whcnjie  thought  thereon,  he  wept. 

This  bft  paragraph  of  the  chapter  gives  us  an  account  of 
ihe  fall  and   riling  of  Peter  ;  of  his  fin  in  denying  Clirifl, 
;ind  of  his  recovery  by  repentance.     Both  are    conlldered 
diflinctly  in  the  notes  of  St.  Matt.    xxvi.  69.   That  which 
is  here  farther  to  be  taken   notice  of,  is  as  followeth.     Ob- 
ferine,     I.     That  ainongft    all  th«  apoHles  and  difciples  of 
ChriiV,   we  meet  no:  with  any  fo  extraordinary,  either  for 
faith  or  obedience,   as  St.   Peter.     He   was  an  early  profef 
for,  St.   Matt.   iv.    18.  ant!  a  glorious  confefl'or,   St.   Matt. 
:-:vi.     16.    Thou  art  the   Cbnjt,  the  Son  of  the   living  Cod : 
Which   confeflTion  of  his   faith,  like  a  rock,   was  to  be  the 
foundation  of  the    gofpel-church  in  all  ages.     And  Chrift 
was  pleafed  to  put  that  honour  upon   Peter,  as  to  ufc  his 
minlltry  in   firtt  laying  the  foundation  ofaChriltian  church 
among  the    Jews  and  Gentiles,  he  being  the  firft  preacher 
to  them  of  that  faith  which  lie   did  here  ccnfefs :   To  the 
Jews,  afts  ii.  where  we  read  of  three  thoufand  fouls  con- 
verted  and  baptized;   and  to  the  Gentiles,  Ads  x.  in  the 
converfion  of  Cornelius  and  his  friends,  whom  God  directed 
10  fend,  not  to  Jcrufalem  for  James,  nor  to  Damafcus   for 
St.   Paul,  but    to   Joppa  for  Peter  :  whom  Chrift  had  ap- 
jiointed  for  that  work,  that  he  might  tell  him  words  by  which 
he  and  lis  hoiifliold Jhauld  befaved.  2.   The  great  and  migli- 
ty  courage  which  was  found  in  St.  Peter,    f .    at  the  coni- 
iiiand  of  Chrift  he  adventures  to  walk  on  the  fea.  Matt.  xiv. 
:iG.    being   firmly   perfuaded    that  whaifoever  Chrift  com- 
niandctl  his    diiciplcs  ic)  do,  he  would  give    theni  Itrength 
and  ability  to  perform.     And    2.    It  was  a   noble  courage 
v.hich  enabled  him  to  fay,  Though  1  die  'Mtth  thee,  yet  I  'mHI 
/nt  deny  thee.     No  doubt  the  good  man  really  refolved  to 
do  as  he  laid,  little  fulpcding  that  he    lliould,  with  horrid 
oaths  and  imprecations,  deny  and    abjure  his  dying  mafter. 
'•Lord,  how  prone  are  we  to  think  our  hearts  better  than 
they  are  !  our  grace  Ibonger  than  it  is !   X'ot  all  the  inftau- 
ces  we  have  of  human  frailty  in  ourlelvcs,  nor  all  the  fears, 
marks,  and  wounds,  uponfome  of  thebcft  andholieftofmen, 
by  reafon  of  their  fad   and  fliameful   falls,  \\ill  fuHicienily 
convince  us  of  our  wretched   impotency,  and   liow    unable 
we  are  to  do  good,  or  refilt  evil,  by  our  own  ihattered  and 
impairctl  ftrcugth."    3.    An  undaunted  courage,  and  he- 
roic  grcatutfs  of  mind,   appeared  in  this  apoftle,  when  he 


told  the  Jews  to  their  faces,  that  they  were  guilty  of  murde. 
and    mult  never  e.xpcft  falvaiion  any   other  way,  th  in   hj 
faith  in  th:)t  Jefus  \vho:ii    they  had  ignominioully  cruciiied. 
and  unjuftiy  llain  ;   nor  did  Peter  lay  this  in  a  corner,    i^ 
behind  the  curtain,  but  in  the  fanhcdrim,  that  open  court  01 
judicature  which  had  fo  lately  fentenccd  and  condemned  hi- 
Lord    and  Mafter,     "j.   St.   Peter's  profound  humility  and 
lowlinefs  cf  mind  :    it  was  a  mighiy  honour  that  our  LitcJ     " 
piu  upon  him,  in  making'  ufe  of  his  miniftry  for  laying  the 
fo.mdation  of  a  chriltiaii  church  both  among  the  Jews  and 
Gentiles  ;   and  accordingly   Cornelius,  AtSs  x.  would  have 
entertained  him  with  exprelfionsof  more  than  ordinary  hon- 
our and  veneration,  falling  down  at  his  feet,  and  ready  to  a- 
dore  him  ;    but  this  humble  apoftle  was  fo  far  from  com- 
plying with  it,  that  he  plainly  told  him,  that  h;  was  no  eth- 
er than  fuch  a  man  as  himfelf.     And  when  our  Lord,  by  : 
ftupenduous  act  of  condefcenfion,  ftooped  fo  low  as  to  war 
his  difciples  feet,  Peter  could  by  no   means  be  perfuaded  t 
admit  of  it,  neither  could  be  induced  pcrfonally  to  accept  it, 
till  Chrift  was  in  a  manner  forced  to  threaten  him  into  obe- 
dience, and    a  compliance  with  it,  John  xiii.   8.     Chfirve. 
Hcnv  admirable  v>as  his   love  unto,    and  how  burning   h: 
zeal  for,  his  Lord  and  Mafter,  infomuch  that  he  could  and 
did  appeal  to  his  omnifciency  for  the  truth   ard  fincerity  of 
it.  Lord  thou  kno-McJt  all  things  :  Thou  kno~J)eJI  that  I  love  thee. 
It  was  love  tliaicaufed  him  to  draw  hisfword  in  the  defence 
of  his  Mafter,  againft  a  band  of  foldiers,  and  an  armed  mui- 
tude  ;     it  was   love  that  caufed   him  to  adventure   en    the 
greateft  difficulties,  and  to  expofe  his  life  to  the  greateft  haz- 
ards;   it  was  love  that  caufed  him  to  engage  fo  deep  as  t' 
iulfer  and  die  rather  than  deny  him.       1  hefe  were  his  ex- 
emplary virtues.     His  failings  were  thcfe  :  Firrt,  Toogrea: 
a  confidence   of  his  own  ftrength     notwithftanding   Chrilt 
had  particularly  told  him  that  Satan  had  defired  to  winncv. 
him  as  wheat.     None  are  lo  likely  to  beovcrcomc  by  temp- 
tation, as  thofe  who  are  leatt  afraid  of  it ;  none  fo  ready  to    j 
fall,  as  thofe  that  think  it  impoflible to  fall.     It    is  a  dange- 
rous  thing  to  believe,  that,  becaufe  we  have  long  kept  our 
innocence,  we  can  never  lofe  it ;    and  to  conclude,  becaufe 
we  have  been  once  or  twice  victorious  over  temptations,  we 
inuftbeforevcr  conquerors,  i.   Cor.  x.    \z.   Let  Jiim  that 
thinkelh  he  Jiandeth,   take  heed  leji  he  fall  ;  that  is,  let  him 
keep  a  jealous  eye  upon  the  weaknefs  and  inconftancy  of  his 
nature,  and  wiili  a  believing  eye  look  up  to  the  power   and 
promife  of  God,  that  lie  may  bepreferved  from  falling,  and 
prelc'ntcd  faultlefs    in   the   day   of  Chrift.     Secondly,  His 
fears  overcame  his  faiht.     The  infoltnt  affronts  offered  to 
his  Mafter,  caufed  him  to  forget  his  former  refolutions,  and 
inftead  of  being  a  valient  confeiTor,  he  turns  a  Ihameful  ren-  • 
egado,  renouncing  him  for  whom  a  little  before^  he  refolved 
to  die.     /.f^r« hence,  That  ila villi  fear  is  a  raoft  tumultuous 
and  ungovernable  paflion  ;    its  powerful  ;  -'lults   not   only 
'  van(]ui(h   the  ftrongrft   rcafen,  but    fometimes     overcome 
the  ftrongeft  faith,  it  is  a  weapon  which  the  tempter  ufi 
to  the   dil  com  fort  of  fome,  and  deftruction  of  others,  a 
therefore  ought  to  be  guarded  againft   by  thofe    who  1 
any  value  on  the  peace  and  comrort  of  their  fouls.     ThiriM 
One  fin  drew   on  another  ;  his  finful  eqvivocation,  in  f;r. 
ing,   1  knovj  not  the  man,  prepared  him  for  a  downright  de. 
■  nial,   and  that  for   an  abjuration  of  him,  with  an  i.-npreca. 
tion  and  anathema,  fwearing  that  he  knexv  not  the  man 

^  "Ah- 


ClIAP.     XV. 


St. 


iM     ARK. 


Ah!  Peter, Is  this  thy  owning  thy  Lord  r  Is  this  thy  not  being 
offended,  though  all  ftioiild  be  offended  r  Is  this  thyd)ing 
with  him,  rather  than  deny  him?  What!  iiaft  thou  forgot 
all  thy  promircs  and  engagements  to  him,  and  all  the  dear 
and  fweet  pledges  of  his  love,  fo  lately  ihcwn  to  thee  ? 
Surely  I  have  learnt  from  thy  example,  that  it  is  as  danger- 
ous to  trull  an  heart  of  fttSh,  as  to  rely  upon  an  arm  of  flefli ; 
for  had  not  thy  denied  and  forfakcn  Maltur  prayed  for  thee, 
and  timely  fuccourcd  thee,  Satan  would  not  only  have  win- 
nowed thee  like  wheat,  but  ground  thee  to  powder. 
Fourthly,  obferve  how  many  complicated  fins  were  included 
in  this  fm  of  Peter's.  The  higheft  ingiatitudc  to  his  mafler  ; 
unpardonable  ralhncfs,  in  venturing  into  fuch  company,  tar- 
r\  in"  there  fo  long,  and  without  a  call ;  making  bold  with  a 
temptation ;  and  for  a  time  there  was  impenitence  and 
hardncfs  of  heart.  It  is  holy  and  fafe  to  refill  the  beginnings 
of  fin;  if  we  yield  to  Satan  in  one  temptation,  he  will  cer- 
tainly affaiilt  us  with  more  and  (Irongcr.  Peter  proceeded 
here  from  a  denial  to  a  lie,  from  a  lie  to  an  oath,  from  an 
oath  to  a  curfe.  Let  us  refilt  fin  at  firrt  ;  for  then  have  we 
nioft  power,  and  im  has  leaft.  And  the  Lord  looked  on  Peter, 
ami  Peter  rememhered  the  ward  of  the  Lc  id,  and  zvetit  out,  and 
urt't  hitt.-m.  ObfeT-je,  If  Clirill  had  not  looked  towards 
Po'tcr,  Peter  woidd  never  more  have  looked  after  Chrift;  nor 
A\as  it  barely  the  turn  of  Chrift's  bodily  eye  that  wrought  this 
.difcipie  to  a  forrowful  remembrance  c^i  his  fin  ;  had  not  this 
outward  look  been  accompanied  with  the  inward  and  fecrtt 
influences  of  the  Spirit,  it  had  certainly  proved  incftl6lual. 
Chrift  looked  on  Judas  after  his  treafon.  ay,  and  reproved 
him  too  ;  but  neither  that  look  nor  that  reproof  did  break  his 
heart.  As  the  Am  with  the  fame  beams  foftens  wax  and 
hardens  clay,  fo  a  look  from  the  fame  Chrifl  leaves  Judas 
hard  and  impenitent,  and  melts  down  Peter  into  tears. 
Though  none  can  fay,  that  tears  are  always  a  fign  of  true  re- 
pentance, yet  certainly  when  they  flow  from  a  lieart  duly 
fenfible  of  fin,  and  deeply  affected  with  forrow,  it  admini- 
fters  matter  of  hope  that  there  is  fincere  repentance.  Peter, 
after  he  had  wept  bitterly  for  fin,  never  niore  returned  to  the 
after  commiffion  of  fin;  but  he  that  was  before  timerous  as 
an  hare,  became  afterwards  bold  as  a  lion.  He  that  once  fo 
(liamefully  denied,  nay,  abjured  his  mafter,  afterwards  o- 
penly  confefled  him,  and  feukd  that  confcdion  joyfully  with 
his  blood.  It  is  ufually  obferved,  that  a  broken  bone  once 
well  fet,  never  more  breaks  again  in  the  fame  place  :  a  re- 
turning backflider,  when  once  reftorcd,  contracts  fiich  an 
hatred  of  former  fins,  as  never,  never  more  to  run  into  the 
commiflion  of  them.  Let  St.  Peter's  fall  tlien  be  a  warning 
to  all  profcilbrs  agamft  prefumptuous  confidence,  and  his  re- 
ftoration  be  an  enceuragement  to  all  backfliders,  to  renew 
their  faith  and  repentance.     Amen. 

CHAP.     XV. 

AND  ftraightway  in  the  morning  the  chief  priefts 
held  a  confultation  with  the  elders  and  fcribes, 
and  the  whole  council,  and  bound  Jelus,  andcanied 
him  away  ;  and  dehvered  him  to  Pilate. 

The  foregoing  chapter  gave  us  an  account  of  Judas 's  trea- 
fon, in  delivering  our  Saviour  into  the  hands  of  the  chief 
priefts.  In  this  chapter  we  find  our  holy  Lord  brought  by 
the  chief  priefts  to  Pontius  Pilate  the  Roman  governor,  in 


order  to  his  condemnation.  Where  «/y^nr,  That  it  has  been 
the  old  policy  of  corrupt  church  governors  to  abufc  the  power 
ot  tile  ci\il  magiftratc,  in  executing  their  cruel  and  unjuft 
ccnfurcs  andfentenccs  upon  holy  and  innocent  pcrfons.  'I'iic 
chief  priefts  and  elders  do  not  kill  our  Saviour  themfelves,  for 
it  was  not  lawful  for  them  to  put  any  man  to  death,  being 
themfelves  imder  the  power  of  the  Roman  government ;  ac- 
cordingly they  deliver  Chrift  over  to  the  fccular  power,  and 
defire  Pilate,  the  civil  magiftrate,  to  fcntcnce,  and  coudcir.n 
him. 

2  And  Pilate  aflced  him,  Art  thou  the  kin:;  of 
the  Jews?  And  he  anfwering,  fair]  unto  him,  Thou 
faycfl  it.  3  And  the  chief  priefts  accufcd  him  of 
many  things:  But  he  anfwered  nothing.  4  And 
Pilate  afked  him  again,  faying,  Anfwcrell  thou  no- 
thing ?  behold,  how  many  things  they  witnefs  a- 
gainft  thee.  5  But  Jtfus anfwered  nothing;  fo  thnt 
Pilate  marvelled. 

It  la  very oi/ervdle,  how  rcadllyour  Saviouranfwers  before 
Pilate;  Pilate  faid,  Art  thou  the  king  ofthejetcs?  J crn.^  an- 
fwered, 'Thou  fnyc flit;  or,  it  is  as  thou  faycil.  Buttoaliihs 
acciifations  of  the  chief  priefts,  and  toall  tliat  t'ley  faifiy  laid 
to  his  charge  before  Pilate,  our  .Savirxir  anfwered  never  a 
word.  Heanfwcred  Pilate,  but  woidtl  not  anfwer  the  chief 
priefts  a  word  before  Pilate ;  probably  for  thcfc  reafons,  hc- 
caufe  his  innocency  was  fiich  as  needed  no  apology  :  becaufe, 
their  cali'mnies  and  accufatioiis  were  fo  nolorioufly  fa!fc,  that 
they  needed  no  confutation;  to  ftiew  his  contempt  of  death, 
and  teach  us  by  his  example,  to  defpil't- the  faife  accufations 
of  iTialicious  men,  and  to  learn  us  patience  .Tiid  fubmilTior, 
when  for  his  fake  we  are  flandcred  and  trnductd;  for  thefc 
reafons  our  Saviour  was  a  dcat  man,  not  anfwering  the  c-j- 
iiimnics  of  the  chief  priefts  ;  but  when  Pilate  afks  him  a  qiief- 
tion,  which  our  Saviour  knew  that  a  direcl  anfwer  wouldcoil 
him  his  life,  Art  thou  the  hing  of  the  Jr^vsf'  Hereplies,  I  am. 
Hence,  fays  the  apoftle,  i  Tim.  vi.  i:;.  thm  Jff us  Urif} 
hefcre  Pintiuf  PUale  latmjj'cd  a  go:d  anffjion.  Teaching  us. 
That  although  we  may,  and  finnetimcs  ought,  to  hold  our 
peace,  when  our  own  reputation  is  coHcerned,  yet  mult  we 
never  befiknt  when  the  honour  of  God  and  his  truth  may  ef- 
fectually be  prom<5led  by  a  free  and  lull  confcliion :  Fcr,  fays 
Chrift,  uhojoevcr  denies  me  before  men,  him  iviil  I  deny  inthe 
pnfnce  of  my  Father,  and  before  all  his  holy  angels. 

6  !^ow  at  that  feafl  he  releafed  unto  them  one 
prifoner,  whomfoever  they  defircd.  7  And  there 
was  ont  named  Barrabbas,  which  lay  bound  with 
them  that  had  made  nifurre£lion  with  him,  who  had 
cominitted  murder  in  the  fame  infurrcftion.  8  And 
the  multitude,  crying  aloud,  began  to  defire  him  lo 
do  as  he  had  ever  done  unto  thern.  9  But  Pilate 
anfwered  them,  faying,  Will  ye  that  I  releafe  unto 
you  the  king  of  the  Jews  ?  10  (Tor  he  knew  that 
the  chief  priefts  had  delivered  him  for  envy).  11 
But  the  chief  priefts  moved  the  people  to  de/ire  that 
he  ftiould  releafe  Barrabbas  unto  them.  12  Av.d 
Pilate  anfwered,  and   i'.:id  agnin  unto  them,   V.'hr.t 

Z  .       tv-iil 


178 


M     A     R     K. 


Chap.   xv. 


will  ye  then  that  I  fhould  do  unto  him  whom  ye  call 
the  kin;;  of  the  Jews  ?  13  And  they  cried  outat;ain, 
Crucify  him.  14  Then  Pilate  faid  unto  them,  Why, 
what  evil  hath  he  done  ?  and  they  cried  out  the  more 
exceedingly,  Cmcify  him.  15  f  And  fo  Pilate, 
willing  to  content  the  people, releafed  Barrabbas  un- 
to them,  and  delivered  Jcfus,  when  he  had  fcourg- 
cd  him,  to  be  crucified. 

Now  af  thi  faij},  that  is,  at  the  feaft  of  the  paflTover,  which 
by  way  of  einincncy  is  called   thefeaj},  the  governor  iifcil  to 
rcleafe    a  prifoner  ;  poflibly  by  way  of  memorial  of  their  de- 
liverance out  of  Egypt:   Accordingly  Pilate  makes  a  motion 
that  Chrift  may  be  the   prifoner  fct    at  liberty  in   honour  of 
their  fcafl;  for  he  was  feufible  that  what  they  did  was  out  of 
cnvv   and   malice.     Obferve  here,     i.    What  were  the  fins 
which  immediately  occafioned  the  death  of  Chrift ;  they  were 
covetoufnefs  and  envy.      Covetoufnefscaufed  Judas  to  fell  him 
to  the  chief  priefts,  and  envy  caufed  the  chief  pricfts  to  de- 
liver  him  lip  to  Pilate   to  crucify  him  :   Envy  is  a   killing,  a 
murdering  palfion  ;  Envy  flayeth  ikejilly  otte.  Job.   v.   2.  that 
is,  it  flayeth  the  filly   perfonwho  harbours  this  peftilent  luft 
in  his  bread  and  bofom  ;  being  like  a  fire  in    his  bones,  con- 
tinually preying  upon  his  fpirits ;  and  it   is  alfo  the  occafion 
of  flaying  many  an    holy  and  innocent  perfon  ;  for   who  can 
Hand   before  envy  r  The  perfon  envying  Avilhes  the   envied 
out  of  the  way,  vea,  out  of  the  world;  and,  if  need  be,  will 
not  only  wifli  it,  but  lend  a  lift  upon  occafion  towards  it  alfo  : 
Wituefs  the  chief  priefts  here,  whofe  envy   was  fo  confpicu- 
ous  and  bare-faced,  that  Pilate  himfelf  takes  notice  of  it ;  he 
knew  that    the  chief  priefts    had  delivered  him  for  envy.   2. 
How    unwilling,  how   very  unwilling  Pilate  was  to  be  the 
inftrument  of  our  Saviour's  death :  One  while  he  expoftulates 
with  the  chief  priefts,  faving,  What  evil  hath  he  done?  Ano- 
ther while  he  bids  them.  Take  him  atid  fudge  him  according  to 
tl.eir  law  :  Nay,  St.   Luke  fays,  that  Pilate  came  forth  three 
feveral  times,  profefiing.  That  he  found  no  fault  in  him,  Luke 
xxiii.    From  hence  note.  That   hypocrites   within  the  vifible 
-■hurchmav  be  guilty  of  fuch  tremenduous  afts  of  wickednefs, 
■•  the  confcienccs  of  infidels  and  Pagans  without  the  church 
may  boggle  at  and  proteft  againft.     Pilate,  a  Pagan,  abfolves 
Chrift,  whilft  the  hypocritical  Jews,  that  heard  his  doftrinc, 
and  favv  his   miracles,  do  condemn   him.     Laftly,  How  Pi- 
late fuffers  himfelf  to  be  overcome  with  the  Jews  importunity, 
and,  contrary  10  the  light  of  his   own   rcal'on  and  judgment, 
delivers  the  holy  and  innocent  Jefus,  firft  to  be  fcourged,  and 
then  crucified.     It  is  a  vain   apology   for  fin,  when  perfons 
pretend  that  it  w^s   not  committed  with  their  own  confent, 
but  at  the  inftigatinn  and  importunity  of  others;  fiich  is  the 
frame  and  conftitwiion  of  man's  foid,  that  none  can  make  him 
cither  wicked  or  miferablc  without  his  own  confent.     Pilate, 
willing  to  content  the  people,  %vhcn  he  had  fcourged  Jefus,  de- 
livered him   to  be  crucified.     Here    obferve.  That  as  the  death 
of  the  crofs  was  a  Roman  punilhment,  fo  it  was  the  manner 
of  the  Romans  firft  to  v.hip  their  malefactor?,  and  then  cruci- 
fy them.    Now  the  manner  of  the  Romnii  fcourging  is  faid  to 
be  thus:   "They  ftrippcd   the  condemned  perfon,  and  bound 
him  to  a  poft  ;  two  ftrong  men  firft  fcourged  him  with  rods  of 
lliorns,  th..!i  two  oth.crs   fcourged  him  with  rods  of  cords  full 


of  knots,  and  I  aft  of  all  two  more  with  whips  of  wire,  and 
therewith  tore  off  the  very  flcftt  and  fkin  from  the  malefac- 
tor's back  and  fidos."  That  our  blelfed  Saviour  was  thus 
cruelly  fcourged  by  Pilate's  command,  fecms  to  fume  not 
improbable,  from  that  of  the  Pfalmift,  Pfal.  cxxix.  3.  The 
floughers  pl'jughcd  upon  m\  back,  and  made  long  furrows :  which, 
if  fpokcn  prophetically  ofChrilt,  was  literally  fulfilled  in  the 
day  of  his  fcourging, But  why  was  the  precious  and  tender  body 
ot  our  holy  Lord  thus  galled,  rent  and  torn  with  fcourging? 
Doubtlcfj  to  fulfil  that  prophecy,  Ifa'iah  I.  6.  I  gave  my  back 
to  the  f miters,  and  my  cheeks  to  them  that  pluck  off  the  hair:  That 
hyhisflripes  ive  might  be  healed.  And  from  his  example,  Afar;;, 
Not  to  think  it  ftrange,  if  we  find  ourfelves  fcourged  with 
the  tongue,  with  the  hand,  or  with  both,  when  we  fee  our 
dear  Redeemer  bleeding  by  ftripes  and  fcourges  before  our 
eyes. 

a  6  And  the  foldiers  led  him  away  into  the  hall 
called  Pretorium ;  and  they  called  together  the 
whole  band.  17  And  they  clothed  him  with  pur- 
ple, and  platted  a  crown  of  thorns,  and  put  it  about 
his  head,  18  And  began  to  falute  him,  Hail,  king 
of  the  Jews!  19  And  they  finote  him  on  the  head 
with  a  reed,  and  did  fpit  on  him,  and  howiri^their 
knees,  worfhipped  him.  20  And  when  they  had 
mocked  him,  they  took  ofF  the  puq^le  from  him, 
and  put  his  own  clothes  on  him,  and  led  him  out  to 
crucify  him. 

The  next  part  of  our  Saviour's  fufFerings  confifted  of  cnicl 
mockings;  he  had  owned  himfelf  to  be  th.c  king  of  the  Jews  ; 
that  is,  a  fpiritual  King  in  and  o\cr  his  church;  but  the 
Jews  cxpetSing  that  the  Mefliah  fhould  have  appeared  in  the 
pomp  of  an  earthly  prince,  and  finding  themfelves  difappoin- 
ted  in  their  expe£lation  in  our  Saviour,  they  look  upon  him 
as  a  deceiver  and  impoftor  ;  and  accordingly  treat  him  with 
mcKking,  with  all  the  marks  and  derifion  of  fcorn;  for  firft 
they  put  a  crown  upon  his  head,  but  a  very  ignominious  and 
cruel  one,  a  croiun  of  thorns ;  they  place  a  fcepture  in  his 
hand,  but  that  of  a  reed;  li  robe  of fcarlet  or  purple  upon  his 
body,  and  then  bowed  their  knees  before  him,  as  they  were 
wont  to  do  before  their  princes,  crying,  Hail,  King.  Thus 
were  all  the  marks  of  fcorn  imaginable  put  upon  our  dear  Re- 
deemer ;  vet  what  they  did  in  jcft,  God  permitted  to  be  done 
in  earncft  ;  for  all  thefe  things  were  figns  and  marks  of  fovc- 
reignty ;  and  almighty  GcKi  caufed  the  regal  dignity  ol  his 
Son  to  ftiine  forth,  even  in  the  midft  of  his  greatcft  abafe- 
ment ;  whjt  was  all  this  jeering,  but  to  flout  majefty?  And 
why  did  Chrift  undergo  all  this  ignominy,  difgrace,  and 
fhamc,-  but  to  fhcw  what  was  due  unto  us  for  our  lins  ?  As 
alfo  to  gi\e  us  an  example  to  bear  all  the  fcorn,  reproach, 
and  fliame  imaginable  for  his  fake,  zvho  for  the  joy  that  was 
fet  before  him,  defpifcd  the  fiiame,  as  well  as  endured  the  crofi. 

2t   And  they  compel  one  Simon  a  Cyrenian,  who 
pafled  by,  coming  out  of  the  country,   the  father  of 
Alexander  and  Rufus,   to  bear  his  crofs.      22  And 
they  bring  him  to  the  place  Golgotha,  which  is,  be- 
ing interpreted.  The  place  of  a  fcull.      23  And  they 

gave 


Chap.  xm. 


St. 


MARK. 


aave  him  to  drink,  wine  mingled  with  myrrh  : 
But  he  received  it  not.  24  And  when  they  had  cru- 
cified him,  they  parted  his  garments,  carting  lots 
upon  them,  what  cverv  man  fhould  take.  25  And 
it  was  the  third  hour,  and  they  crucified  him.  26 
And  the  fupe)  I'cription  of  his  accufation  was  written 
6vcr.  THE  KING  OF  THE  JEWS.  27  1  And 
with  him  they  crucify  two  thieves  ;  the  one  on  the 
ri"ht  hand,  and  the  other  on  his  left.  28  And  the 
fcripture  was  fulfilled,  which  faith,  And  he  was 
numbered  with  the  tranfgrelfors.  29  And  they  that 
palltd  by  railed  on  him.  wagging  their  heads,  and 
faying,  Ah,  thou  that  deflroyefl  the  temple,  and 
buildcft  it  in  three  days,  30  Save  thyfclf,  and  come 
down  from  the  crofs.3iLike\vife  alfo  the  chief  priefts 
mockincr,  faid  among  thcmfelves,  with  the  fcribes, 
He  fared  others,  himfelf  he  cannot  fave.  32  Let 
Chrift  the  king  of  Ifrael  defcend  now  from  the  crols 
that  we  may  fee  and  believe.  And  they  that  were 
crucified  with  him,  reviled  him.  33  And  when 
the  fixth  hour  was  come,  there  was  a  darknefs  over 
tlie  whole  land  until  the  ninth  hour.  34  And  at  the 
ninth  hour  jefus  cried  with  a  loud  voice,  faying, 
Eloi,  Eloi,  lama  fabafthani  ?  Which,  being  in- 
terpreted. My  God.  my  God,  why  haft  thou  forfa- 
kcn  me  ?  35  And  fome  of  them  that  flood  by, 
when  they  heard  it,  faid.  Behold,  hecalleth  forEIias. 
36  And  one  ran,  and  filled  a  fpunge  full  of  vinegar, 
and  put  it  on  a  reed,  and  gave  him  to  drink,  laying, 
let  alone  ;  let  us  fee  whether  Elias  will  come  to  take 
him  down.  97  And  Jefus  cried  with  a  loud  voice, 
and  gave  up  the  ghoft. 

The  fentcnce  of  death  being  pafTeil  by  Pilate,  whocanwith 
dry  eyes,  behold  the  fad  pomp  of  our  Saviour's  bloody  exe- 
cuVon  P  Forth  comes  the  bleiled  Jefus  out  of  Pilate's  gate, 
bearing  that  crofs  which  was  foon  after  to  bear  him.  ;  with 
his  crofs  on  his  ihoulders  he  marches  towards  Golgotha  ;  and 
when  they  fee  he  can  go  no  fafter,  they  force  Simon  the  Cy- 
reniaa,  not  out  of  compaflion,  but  indignation,  to  be  the  por- 
ter of  his  crofs.  The  Cyrenian  being  a  Gentile,  not  a  Jew, 
that  bare  our  Saviour's  crofs,  thereby  might  be  fignified,  that 
the  Gentiles  ihould  have  a  part  in  the  benefits  of  the  crofs. 
At  length  our  holy  Lord  comes  to  Golgotha,  the  place  of  his 
bitter  and  bloody  execution  ;  here  in  a  public  place,  with  in- 
famous company,  betwixt  two  thieves,  is  he  crucified  \  that 
is,  faflcnedto  a  great  crofs  of  wood,  his  Iiands  (Iretclied  forth 
abroad,  and  his  feet  clofcd  together,  and  both  hands  and  feet 
fattened  with  nails  ;  his  naked  body  was  lifted  up  in  the  o- 
pen  air,  hanging  betwixt  heaven  and  earth  ;  fignifying  there- 
by, that  the  crucified  perfon  defer ved  to  live  in  neither.  This 
fiiametul,  painful,  and  accurfed  death  did  the  holy  and  in- 
nocent Jefiis  fuffcr  and  undergo  for  fhamelefs  finners.  Some 
obfcrve  all  the  dimenfions  of  length,  breadth,  depth,  and 
height,  in  our  Saviour's  fuffcrings  ;  for  length,  his  paflion 
.  as  feveral  hours  long,  from  twelve  to  three,  cxpofed  all 
i. at  time  both   to  hunt-er  and  cold.     The   thieves  that  were 


crucified  with  him  cntlnrcdcnly  pcrfoiial  pains,  but    he  un- 
derwent the  miferies  of  all  mankind.     As  to  its  breadth,  his 
padioa  exi'.-nded  o\  tr  all  the  powers  and  parts  of  his  foul  ard 
bcxly  ;  no  part  fr';e  biit  his  tongue,  which  was  at    liberty  to 
pray  for  his  encinies.  His  fight  was  tormcBtcd with  the  fcorn- 
fiil  geftures  of  thole  who  palled  by  wagging  their  heads  :  His 
hearijig  grieved  with  the  taunts  and  jeers  of  the  priefts  and 
people:     His  fmclling  offended  with  noifomc  favours  in  the 
place  of  fculls  ;  his  tafie  with  the  ^all  and  vinegar  given  him 
to  drink ;  his   feeling  v/as  wonilerfuliv  affcfted  by  the  nails 
which  piercedhis  tender  nerves  with  a  multiplicity  of  wounds. 
And  for  the  depth  of  his  paffion,  it  was   deep  as  hell  itfclf ; 
enduring  tortures  in  his  foul,  as  well  as  torments  in  his  body; 
groaning  under  the  burden  of  defertion,  and  crying  out,  yj/v 
G:,/,  Afy  God,  ivhy  kafl  thou  forfaken  me  ?     Laftly,  for  the 
''eight  of  his  paflion,  his  fufferings  were   as  high  as   heaven, 
his  perfon  being  infinite,  as  well    as   innocent,  no  lefs   than 
the  Son  of  God,  which  adds  infinite   worth  and   value  to  his 
fiifFerings.     Lord,  let  us  be  able  to  comprehend  with  faints, 
what  is  the  breadth  and  length,  depth  and  iieighth  of  our  Sa- 
viour's love  in  fuftering  for  us,  and    let  us  know  that   lo\c 
which  pafl'eth  knowledge.     Ohjcive   next,  The  infcription 
wrote  by  Pilate  over  our  fufTering  Saviour,  This  is  Jf/us  the 
King  of  the  Jews  :      It  wasthe  manner  of  the  Romans,  \\  hen 
thcycrucificd  a  malefaftor,  to  publifii   the  caufe  of  his  death 
in  capital  letters,  placed  over  the  head  ot  the  perfon.    Ne-w  it. 
isobferfable,  how  wonderfully  the  wifdom  ot  G(xl  over-ruled 
the  heart  and  pen  of  Pilate,  to  draw  his  title,  which  was  tru- 
ly honorable,  and  fix  it  to  his  crofs  :     Pilate  is  Chrift's  he- 
rald,. and^proclaiiTis  him  AV;;^  of  the  Jczvs.    Learn  hence,That 
the  regal  dignity  ol  Chrift  was  proclaimed  by  an  cnciny,  and 
that  in  a  time  of  his  greateft   futferings  and  reproaches  ;  Pi- 
late, without  his  own  knowledge,  did  our  Saviour  an  emin- 
ent piece  of  fervice  ;  he  did  that  forChrill  which  none  of  his 
own  difciplesdurltdo;  not  that  he  did  it  dcfigntdly,  but  from 
the  fpecial  over-ruling  providence  of  God  ;  no  thanks  to  Pi- 
lateforall  this, becaufe the highellfer\ ices  performed  toChrift 
undefigncdiy,  fliall  neither  be  accepted  nor  rewarded  by  God. 
Ol'/erve  farther.  The  feveral  aggravations  of  our  Lord's   fijf- 
ferings  upon  the  crofs.      i.   From  the   company  he  fufFered 
with,  iivo  thie'ocs  :    It  had  been  a  fufficicnt  difparagement  to 
our  bleifed  Saviour  to  have  been  forted  with  the  bed  of  men  ; 
but  to  be  numbered  with  the  fcum  of  mankirid,  is  fuch  an  in- 
dignity as  confotmds  our  thoughts.    This  was  defigned  by  the 
Jews  to  diOionour  and  difgrace  our  Saviour  the  more,  and  to 
perfuade  the  world  that  he  was  the  greateft  of  oftenders  ;  but 
God  over-ruled  this  alio,  for  fulfilling  an  ancient  prophecy 
concerning  the  Meifiah,,   Ij'a,  liii.  laftverfe    :     And  he  'oias 
numbered zvtth  the   tranfgrfffirs.      2.  Another  aggravation   of 
our  Lord's  fiifFerings  upon  the  crofs,  was  the  fcorn  and  mock- 
i^igderifion  which  he  met  with  in  his  dying  momci.ts,  hotii 
from  the  common  people,  froin   the  chief  pritfts,  and   from 
the  thieves  that  fuffered  with  him.     The  common  people  re- 
I'iled him,  uw^ging their  hends  ;   the  chief  priefts,  though  men 
of  age  and  gravity,  yet  barbaroufly  mocked  him  in  his  mifery: 
and  not  only  fo,  btit  they   atheiltically  fcofFand  jeer   at  his 
faith  and  affiance  in  God;  faying.  He  triifted  in  Gcd thttt  he 
ivotild  deliver  him  ;  let  him    deliver  hivi,   if  he  zvoiild  have  him. 
Where   n-te,  T.  hat  pcrfccutors  are  generally  atheiftical  fcof- 
fers  ;  the  chief  priefts  and  elders  thoi;gh  knowing  men,    yet 


ley  blafphcme  God  ;  they  mock  at  his  power,  and  deride  i  is 
rovidence,  which   is  as  bad  as  fo  deny  his  being:      So  that 

\  Z2  Ironj 


tSo 


Sr. 


M    A     R     K. 


Chap.   xv. 


Trom  hence  we  mo.y    gather,  That  thofc  \vho   atlmiiiifter  to 
C'od  in  holy  t!uap;s   bv  way  of  orficc,  it  they  be   not  t lie  bed, 
they  are  the  word  of  men.   No  fi:ch  bitter  enemies  to  the  pow- 
er of  Godlinefs,  as  the  minillers  of  religion  who  were  never 
acquainted  with  the  efficacy  and  power  of  it  upon  their  own  hearts 
and  livee.     Nothing   on  this  fide  hell  is  worfc  'han  a  wicked 
pricft,  a  minillcr  of  God  devoted  to  the  fcrvicc  of  the  devil.  A 
third  aggravation  of  our  Lord's  fuffcrings    upon  the  crofs,  was 
this,  That  the  thieves  that  fuffcred  vith  him  reviled  him  with 
the  reft;  tliat  is,  one  of  them,  as  St.  J^ukc  has  it,  or  perhaps 
both  of  them  miyht  do  it  at  firft  ;  which,  jffo,  incrcafcs  the 
wonder  of  the  penitent  thief's  convcrfion.     From  the  impen- 
i:cnt  thief's  reviling  Chrill  we  /(-(y/v/.That  neither  lliame  nor 
pain  will  chaiv^e  the  miiul  of  a  refolute  (inner,  but  even  when 
he  is  in  the  fuburbsof  hell  will  he  blafpheme.    They  thnt  ivcre 
. '  liilfud  rvith  him  m.-Ueil  him.     But  the  molt  ags^ravating  cir- 
>  iiuiilance  of  all  tlie  red  in  our  Lord's  fnfferini^s,wasthis,  that 
1.0  was  fori'aken  of  his  Father  ;  iMy  GotI,  my  Gul,   ivhy   l.<afl 
ou  for  fake  n  me?  Thence  learn.  That  the  Loid  Jefus  Chrilt, 
\'.  hen  futfcring  for  our  fins,  was  rcallv  forfaken  by  his  Father, 
.'.nd  kft  deditiue  of  all  fcnfible  confolation.   U'hy  haft  thni  for- 
Jaken  me  ?     Learn  farther,  That   under  tiiis  defertion  Chrilt 
defpaircd  not,  but   ftill    retained  a  lirm   pcrfuafion   ot  God's 
I.T/e  imto  him,  and  experienced  necclTary  fujiports  trom  him: 
My  Gitl,  AI\  GiJ  !  thcfe  arewurds  ofafliance  and  faith.  Chrill 
was  thus  forfaken  for  us,  that  wc  might  never  be  forfaken  by 
("nA;  yet  by  Gods  forlaking  of  Chrilt,  we  are  not  to  undcr- 
itand  any  abatement  of  divine  love,  but  only   a  withdrawing 
from  the  human  nature  ihc  fcnfc  <if  his  love,  and  a  letting  out 
i:pon  his  foul  a  dcepaWicling  fenfo  of  his  difpleafurc  againft 
!in.     There  is  a  twofold  deilrlion  ;  the  one  total,  final,  and 
cernal,  by  -which  CrA  utterly  forfakes  a  perfon,  both    as  to 
_i;'ruce  and  glory,  being  for  fin  wholly  cafl  out   ot  God's  prc- 
fciice,  andadiudt'cd  to  eternal  torments.  This  Chrill  was  not 
cajiablc  of,  nor  coidJ  the  dit^niiy  of  his  perfon  admit  it  :     the 
"thcr  is  a  partial,  temporary  dcfcriion  ;  when  God  for  a  lit- 
tle moment  hides  his  face  from  his  children.     Now  this  was 
moll  agreeable  to  Chriil's  nature,  and  aifo  fuitable  to  his  of- 
lice,  who  was  to  fatisfy  the  jullice  of  God  for  our  forfaking 
of  him,  and  to  bring  usback  again  to  God,  that  we  might  be 
received  again  forever.     Laftly,  What  a  miraculous  evidence 
Chrilt   gave  of  h».=i  G;>d-head  :     Inflaatly   before  he  gave  up 
theGlioll,  hecriid-with  a  kudioicc.     This  lliews  he  did  not 
■.'ie  according  to  thcordinary  courfe  of  natiue,  gradually  draw- 
ing on,  as  we  expref^  it ;  but  his  life  was  w  hole  in  him  to  tiie 
laft,  and  nature  as  ftrong  as  it  was  at  firft.     Other  men  die 
by  degrees,  and  towards  their  end  their  fenfcof  pain  is  much 
blunted  :    But  Clu  ill  ftocd  under  the  pains  of  death  in  his  full 
ftrength,  and  his  life  was  whole  and  entire  in  him  tc  the  very 
laft  moment.   This  was  evident  by  the  mighty  outcry  he  made 
when  he  gave  up  the  ghoft,  contrary  to  the  fcnfe  and  experi- 
ence of  all  perfons.  Now  he  tliat  could  cry  with  fuch  a  loud  voice 
as  he  did(/w  articulotn!>r/is,)coi\\d  have  kept  himfelf  from  dying 
if  he  would.  Hence  we  Jearn,  That  w  hen  Chrift  died,  he  ra- 
ther conquered  death,  than  was  conquered  by  it;  he  muft  vo- 
luntarily and  freely  lav  down  his  life,  before  death  could  come 
at  him.  Thus  died  Chrift  the  captain  cf  our  falvalion  ;  and, 
like  vSamplon,  became  more  vitloriousby  his  death,  than  he 
^vas  in  his  life. 

38  And  the  veil  of  the  temple  was  rent  in   twain, 
i'lom  the  top  to  the  bottom.      39  II  And  when  the 


centurion,  ^vhich  flood  over  againft  hi'm,  Lw  that  he 
To  cried  out  and  gave  up  the  ghofl,  he  faid,  truly  this 
man  was  the  Son  of  God.  40  There  were  aifo  wotncn, 
looking  on  afar  off:  among  whom  was  Mary  Magda- 
lene, and  Mary  the  mother  of  James  the  lefs,  and  of 
Jofes,  and  Salome  ;  41  Who  alfo,  when  he  was  in 
Galilce.followed  him,  and  miniftered  unto  him  ;  and 
many  other  women  which  came  up  with  him  unto 
Jerufalein. 

Three  circumftances  are  here  obfervable ;  i.  A  ftupcndous 
prodigy  happening  upon  the  death  of  our  Saviour,  the  veil  of 
the  temple  was  rent  in  twain,  from  top  to  bottom  ;  the  veil  was  a 
hanging  which  parted  the  moft  holy  place  from  the  holy  fanc- 
tuary.  By  the  rending  of  which,  God  teftified  that  he  was 
now  about  to  forfake  his  temple  ;  that  the  ceremonial  lavr 
was  now  abolithed  by  the  death  of  Chrift,  and  that  hy  the  blood 
of  Jefus  we  have  accefs  unto  God,and  may  enter  into  the  ho- 
lies. See  the  Hj/c- on  Matt.  xvii.  51.  Note.  1.  What  influ- 
ence the  manner  and  circumftances  of  our  Saviours  death  had 
upon  the  centurion,  and  the  foldiers  with  him  ;  they  cry  out, 
I'erily  this  wm  the  Son  of  God,  Where  note.  That  the  heathen 
foldiers  are  fooncr  convinced  of  the  divinity  of  our  Saviour, 
than  the  unbelieving  Jewifh  doctors.  Obftinacy  and  tmbelief 
filled  their  minds  with  an  invincible  prejudice  againft  Chrift  ; 
fo  that  neither  the  miracles  wrought  by  him  in  his  life,  or  at 
his  death,  coidd  convince  them  that  Chrift  was  any  thing  bet- 
ter than  an  impoftorand  deceiver.  None  are  fo  blind  as  thofe 
who  through  malicious  obftinacy  and  inveterate  prejudice  will 
notfee.  3.  Whoof  Chriil's  friends  were witiieflcsofhisdealh; 
they  are  Z^'/"  w"/ff;c;7  that  folhxved  him,  and miniftercd  unto  him; 
notoneofhis  dear  difciples  came  near  him,  except  John,  who 
Hood  by  the  crofs  with  the  virgin  Mary.  O  !  m  hat  a  lliame 
was  this,  for  apollles  to  be  abfcnt  from  a  fpedlacle  upon  whieh 
the  falvation  ot  the  world  did  depend  ?  And  ^^  hat  an  honour 
was  this  to  the  female  fox  in  general,  and  tothefe  holy  women 
ill  particular,  that  they  had  the  courage  to  follow  Chrift  to  his 
crofs,  when  all  his  difciples  forfosikhim  and  fled  ?  God  can 
make  timorous  and  feavful  women  bold  and  courageous  con- 
felfors  of  his  truth,  and  fortify  them  againft  the  fears  of  fufler- 
ing,  contraryto  the  natural  timoroufnels  ot  thcirtemper ;  thefe 
women  wait  upon  Chrift's  crofs,  when  his  apoftles  fly,  and 
durft  not  come  nigh  it. 

42  ?  And  now  when  the  even  was  come  (becaufe 
it  was  the  preparation,  that  is,  the  day  before  the 
fabbath)  ;  43  Jofeph  of  Arimathea,  an  honourable 
councellor,  which  alio  waited  for  the  kingdom  of 
God,  came,  and  went  in  boldly  unto  pilate,  and  cra- 
ved the  body  of  Jefus.  44  And  pilate  marv-elled  if 
he  were  already  dead  :  and  calling  unto  him  the  cen- 
turion, he  afked  him.  Whether  he  had  been  any 
while  dead.  45  And  when  he  knew  it  of  the  cen- 
turion, he  gave  the  body  to  Jolcph.  ^6  And  he 
brought  fine  linen,  and  took  him  do«'n,  and  wrap- 
ped him  in  the  linen,  and  laid  him  in  a  fcpulchre 
which  was  hewn  out  of  a  rock,  and  rolled  a  ftone  un- 
to the  door  of  the  fcpulchre.  47  And  Mary  Mag- 
dalene, and  Mary  the  molherof  Jofes,  beheld  where 
he  was  laid. 


Chap.   xv. 


St. 


MARK. 


i8i 


The  circumftanccs  of  our  Lord's  funeral,  and  honourable 
interment  in  the  grave,  are  here  recoriled  by  the  Evangclill ; 
fiich  a  funeral  as  never  was,  lince  graves  v.erc  firft  digged. 
Where  ohjerve  i.  Our  Lord's  body  muft  be  begged  before  it 
could  be  buried  i  the  dead  bodies  of  the  malefadors  being  m 
the  power,  and  at  the  difpofal  of  the  Judge.  Pilate  grants  it, 
and  accordingly  the  dead  body  is  taken  down,  wrapped  in  fine 
linen,  and  prepared  for  the  iepulchre  .  2  The  perfon  thaf 
buftows  this  honourable  burial  upon  our  Saviour,  Jofcph  of 
Arimathca  ;  a  difciple  no  doubt,  though  he  did  not  make  a 
public  and  open  profefTion  ;  a  worthy,  though  a  clofe  difci- 
ple. Grace  doth  not  always  make  a  public  and  open  Ihcw 
where  it  is  :  as  there  is  much  fecret  riches  in  the  bowels  of 
the  earth,  which  no  eye  ever  faw  ;  fo  there  is  much  grace  in 
the  hearts  of  fome  Chrillians  that  the  eye  of  the  world  takes 
little  notice  of.  Some  gracious  perfons  cannot 'put  forward, 
and  difcovcr  themfelves  in  difcourfe  as  others,  and  yet  fiich 
weak  chriftians,  as  the  world  counts  them,  perhaps  fhallftand 
their  ground  when  ftronger  run  away.  We  read  of  none  of 
the  anollles  at  ChriIVs  funeral.  Fear  had  chafed  them  away, 
hut  jofcph  of  Arimathca  appears  boldly  ;  if  God  ftrengthens 
the  weak,  and  leaves  the  ftrong  to  the  prevalency  of  their  own 
fears,  7 he  iveak  Jhall  be  as  Dav'ul,  mid  the  firong  ai  tow.  3. 
V  The  mourners  that  followed  our  Saviour's  hearfc,  namely. 
The  women  which  came  out  of  Galilee,  and  particularly 
the  two  Marys  ;J  a  very  poor  train  of  Mourners  ;  the  apoftles 
were  all  fcattered,  and  afraid  to  own  their  Lord  and 
mafter  either  dving  or  dead.  And  as  our  Lord  afFedttd  no 
pomp  nor  gallantry'  in  his  life,  fo  funeral  pomp  had  been  no 
way  fuitablc,  either  to  the  end  or  manner  of  his  death.  Hu- 
miliation wasdeligned  in  his  death,  and  his  burial  was  the 
oweft  degree  of  humiliation,  and  therefore  might  not  be  pom- 
pous. 4.  The  grave  or  Iepulchre  in  which  our  Lord  was 
buried  :  It  was  in  a  fepulchrc  hewn  out  of  a  rock  \  In  a  new 
fcpulchre  ;  in  a  new  iepulchre  in  a  garden.  1.  Our  Lord 
was  buried  in  a  garden.  As  by  the  fins  of  thcHrft  Adam  wc 
were  driven  out  of  the  garden  of  ploafure,  the  earthly  paradife, 
fo  by  the  fufterings  of  the  fecond  Adam  who  lay  buried  in  a 
garden,  we  may  hope  for  entrance  into  the  heavenly  paradife. 
a.  It  was  in  a  fepulchre  hewn  out  of  a  rock,  that  fo  his  ene- 
mies might  have  no  occalion  tocavil.andfay  that  his  difciples 
Hole  him  away  by  fecret  holes, orunfecn  paflagcsundcrground. 
3.  It  was  in  a  new  fepulchre,  in  which  never  mnn  zvas  laid  ; 
iell  his  adverfaries  (hould  fay  it  was  Ibme  other  that  was  rif- 
cn,  who  was  buried  there  before  him;  or  that  he  rofe  from 
the  dead  by  touching  fome  other  corps.  5.  The  manner  of 
our  Lord's  funeral,  it  was  hai\v,  open,  and  decent ;  it  was 
performed  in  hafte,  bv  reaion  of  the  ftraiis  of  the  time  ;  the 
fabbath  was  approaching,  and  they  lay  all  bufinefs  afide  to 
prepare  for  that.  Lcr.rn  hence,  How  much  it  is  our  duty  to 
liifpatch  our  worldly  bufinefs  as  early  as  we  can  towards  the 
end  of  the  week,  that  we  may  be  the  better  prepared  to  fanc- 
lity  the  Lord's  day,  ifwe  live  to  enjoy  it.  Hence  it  is  that  we 
are  called  upon  to  remember  that  day  before  it  comes,  and  to 
ianclity  it  when  it  is  come.  Again  our  Lord  was  buried  o- 
pcnly,  as  well  as  haftily  ;  all  perfons  had  liberty  to  be  fpefla- 
tors,  Itil  any  fhould  obje£l  that  there  was  deceit  or  fraud  ufed 
in  or  about  our  Saviour's  burial  :  yet  was  he  alio  decently  in- 
terred, his  holy  body  being  wrapped  in  finelincn,nnd  perfum- 
ed with  fpices,  according  to  tl-.c  Jcwilli  cuftcm.  6. The  rcafons 
why  our  Lord  was  buried,  feeing  he  was  to  rife  again  in  as 


flinrt  a  tiineas  other  men  lie  bythc  tval!^  ;  and,  li-d  hi?  dead 
bajy    remained     a     thoufand    years    unburicd,    it     would 
have   feen    no   corruption,  having  never   been  tainted  with 
fin.       Sin  Is  the   caufc  of  the  body's  corruption,  it  is  fin 
that   makes    our   bodies   (link    worfe    than  can  ion    when 
they  are  dead.     A  funeral  then  was  aot  neccffary  for  Chrifl'.s 
body,  iijjon  the  fame  accotnits  that  it  was   necellary  for  ours. 
But,  I.  Our  Lord  was  buried,  to  declare  the  certainty  of  his 
death,  and  the  reality  of  his  rcfurre£Uon  ;  and  for  this  rcafon 
did  God's  providence  order  it,  that  he  (liould  be  einbalmed,  to 
cut  off  all  prctcnfions  :    for  in  this  kind   of  embalming,  his 
month,  his  ears,  and  his   noflrils,  were  all  filled  vvitii  odours 
and  fi)iccs,  fo  that  tlierc  coidd  be  no  latent  principle  of  life  in 
him  ;  his   being  thus  buried  then,  did  demonflrate  him   tc  be 
certainly  de.id.   2.  Chrift  was  buried  todemonftrate  the  types 
and  prophecies  that   went  concerning   him.     'Jwas's   hehig 
three  days  mid  three  nights  in  tin  belly  of  the  whale  \\  as  a  type  of  ' 
Chrlji's  being  three  days  and  three  nights  in  the  heart  <f  the  earth  ; 
yea,  the  prophet  Ifaiah,  chap.  liii.  9.  declared  our  Lord's  fu- 
neral, and  the  mannerof  it,  long  before  he  was  born  ;  He  made 
hh  grave  with   the  ivicked^   and  with   the  rich   in  his  death  ; 
pointing  by  that  expreflion  at  this  tomb  of  Joftph's,  who  was 
a  rich  man,  and  laid  him  in  a  tomb  defigned  for   l.imfclf.     3. 
He  \vas  buried  tocompletehis  himiiliation  ;  They  have  brought 
tne  to  the  duji  of  death  ;  fays  David,  a  typcof  Clirilh  This  was 
the  lowefl  ftep  he  could  pollibly  defcend  in   his  abaled  ftaie  ; 
lower  he  could  not  be  laid,  and  fo  low  his  blcifed  head  mud  be 
laid,  elfe  he  had  not  been  humbled  to  the  lowefl  degree  of  hu- 
miliation.    4.   Chrid  went  into  the  gra\e  that  he  miglu  con- 
quer death  i'l  its  own  territories  and  dominions.     His  viclo- 
ry  over  the  grave  caufes  liis  faints  to  trinmph  and  fing,  0 grave, 
zvhere  is  thy  dcjiruttlon  I  Our  dear  Redeemer  has  perfumed  the 
bed  of  the  grave  by   his  own  lying  in  it,  fo  that  a   pillow  of 
down  is  not  fi)  foft  to  a  believer's  head  as  a  pillow  of  dull. 
Lallly,  Of  what  ufc  the  do6lrine  of  otir  Lord's  burial  may  be 
unto  his  difciples  and  followers  :     i.   For  inflrudlion.     Here 
we  fee  the  amazing  depth  of  our  Lord's  humiliation  ;    from 
what,  and  towhat,  his  loA'e  brouglit  him  ;  even  from  the   bo- 
fom  of  his    Fatlier,  to  the  bofom  of  the  grave.       O  how  doth 
the  depth  of  his  humiliation  Ihew  us  the  fiifliciency  of  his  fatis 
fa£lion,and  therewith  the  heinoufncfs  of  ourtranfgrcllion  !   2. 
For  confolation  againil  the  fears  of  death  and  the  gr.i\e  ;  tlir 
grave  received  Chrill,  but  could  not  retain  him  :  death  fwal- 
lowed  him  up  ,  as  the   fi(h  did  Jonas,  but    quickly  vomited 
him  up  as:ain  :  And  fo  fhall  it  fare  with  Chrill  n;yllic:d,  as 
it  did  M  iili  Chrill  perfonal:     As  it  was  done  to  the    iitad,  fo 
it  (liall  be  done  to  the  members  :     The  grave  coidd  not  long 
keep  him,  it  fliall  not  alv.avs  keep  ls  ;  as  his  body   relied  in 
hope,  fo  fliall  ours  alio  i  and  although  we  fee  corruption,  VvJt 
fliall  we  not  always  lie  under  the  power   of  corruption.     In 
Olort,  Chrifl's  lying  in  the  grave   hr;S  changed  andulterLd  the 
nature  of  the  grave  ;  it  wasaprifon  before,  a  bed  of  re  (I  now  ; 
he  whofe  head  is  in  heaven,  need  not  fear  to  put  his  feet  into 
the  grave  :  Jwake,  andftng,  thou  that  divellej]  in  the  dujl,  for 
the  enmity  of  the  grave  is  (lain  by  Chrill.     1.     Foroiir  imi- 
tation :  Let  us  (ludy  andendea\our  to  be  buiied  with  Cnnll; 
in   refpedl  of  our  fins,  I   mean,  Rom.  \i  4.  Buried uitit  him 
into  death.     Our  fins  liiould  be  .'.s  a  dead  body  in   feveral  ref- 
pt<Ss.     Are  dead  bodies  removed  cut  of  the    f<.cicty  of  nM.n  ? 
So  (hould  cur  fins  be  rtmcved  far  fr'-m  us.     Do  ue.-;d  b(  di£s 
in  the  grate  fpcnJ  and  cjufunic  by  degrees  r     So  (hyulJ  our 


i8a 


Ss 


MARK. 


'Chap. 


XVI. 


fins  daily.     Will  tie.iil  IwHi^'s  £;r-iw  every  diy  more  and  more 
InatlilbiTie  to  oihers  ?   So  ftiould  oijr  i;ns  be  to  oiirfelvts.     Do 
ilr  lu  bodies  wax  out  of  m<'morv,  and  are  quite  forgotten  r  So 
i.'inld  our  fins  alio,  in  refped  of  any  delight  ill  at  we  take  in 
unienibering  of  them  ;  we  lliould  remember  our  fins  to  our 
I  iimiliation,  but  never  think  or  fpe;.k  of  them  viih   the  leaf! 
dtlinhtor  fatisfaclion  ;  for  this  in  Gcxi's  account  is  a  new  com- 
miiTion  of  them,  and  lays  us  under  an  aggravated  condemna- 
tion. 

CHAP.    XVI. 

Tlni  up  chapter  of  Si.  Mar\'$gijpel  contains  the  hij}-)ry  of  o'lr 
Saviour's  refurreclion,  ami  gives  u  s  an  account  of  u'hat  he  did 
upon  earth  between  the  time  of  his  triumphant  r<furrciion  and 
his  glorious  afceii/ion. 

AND  when  the  fabbath  was  pafl,  Mary  Magdalene, 
and  Mary  the  mother  of  James,  and  Salome, 
had  bought  fvvcet  fpices,  that  they  might  come  and 
anoint  him.  2.  And  very  early  in  the  morning  the 
firfl  day  of  the  tveck  they  came  unto  the  fepulchre, 
at  the  rifing  of  the  fun. 

The  Lord  of  life  was  buried  on  the  Friday,  in  thecvenmg 
of  that  day  in  which  he  was  crucified,  and  his  holy  body  reftcd 
in  the  filent  grave  all  the  next  day,  and  a  part  of  the  day  fcl- 
lowinjr.  Thus  rofe  he  again  the  third  day,  neither  fooner 
i!or  later  ;  not  fooner,  leli  the  truth  of  his  death  flioiild  ha\e 
been  queflioncd;  that  he  did  not  die  at  all  ;  and  not  later, 
left  the  faith  of  his  difciplcs  fhould  have  failed.  According- 
ly, when  the  fabbath  was  part,  Mary  Magdalene  getting  the 
other  women  together,  flic  and  they  fet  out  before  day  to  vi- 
fit  the  holv  fepulchre  ;  and  about  fim-rifing  they  get  to  it,  in- 
tending with  their  fpices  and  odours  farther  to  embalm  their 
Lord's  body.  Hcreoife>\e  I.  That  although  the  hearts  of 
thefe  holy  Avomen  did  burn  with  an  ardent  zeal  and  aft'ecSion 
to  their  crucified  Lord,  yet  the  commanded  duties  of  the  fab- 
bath are  not  omitted  by  them  :  they  keep  clofe,  and  filently 
fpcnd  that  holy  day  in  a  mixture  of  grief  and  hope.  A  good 
pattern  of  fabbath-  fan£lification,  and  worthy  of  ourchriftinn 
imitation.  2.  Tlicfc  holy  women  go,  but  not  empty  handed: 
Shethat  had  beftowcd  a  collly  alabafler  box  of  ointment  upon 
Chrilt  whilrt  alive,  has  prepared  no  lefs  precious  odours  for 
him  now  dead  ;  thereby  paying  their  laft  homage  to  our  Sa- 
viour's corpfe.  But  what  need  of  odours  to  perfume  a  body 
which  could  not  fee  corruption  r  True,  his  holy  btxiy  did  not 
want  them,  but  the  love  and  affedtion  of  his  friends  could  not 
withhold  them.  3.  How  great  a  tribute  of  refpciSt  and  hon- 
our is  due  and  payable  to  the  memory  of  thefe  holy  women, 
for  their  great  magnanimity  and  courage  ;  theyfollowed  Chrift 
when  his  cowardly  difciples  left  him,  they  acompanied  hin> 
to  the  crofs,  they  followed  his  hcarfe  to  the  grave,  when 
his  difciplcs  durft  not  appear;  and  now,  very  early  in  the 
morning,  they  go  to  vi fit  his  fepulchre,  fearing  neither  the 
darknefs  of  the  night,  nor  the  prefence  of  the  watchmen. 
Learn  hence.  That  courage  is  the  fpecial  gift  of  God  :  and  if 
he  gives  it  to  the  feebler  fe.\,  even  to  timorous  and  fearful  wo- 
men, it  is  not  in  the  power  of  men  to  make  them  afraid. 

4  And  ihcy  faid  among  thcmfelvcs,  Who  fhall 
roll  us  away  the  flone  from  the  door  of  the  fepulchre? 
(4  And  vihcn  they   looked,  tijcy  faw  that  the  Hone 


was  rolled  away)  for  it  was  very  great.  5  And  ' 
entering  into  the  fepulchre,  they  law  a  young  man 
fating  on  the  right  fide,  clothed  in  a  long  white  gar- 
ment;  and  they  were  affrighted.  6  And  he  faith 
unto  them.,  Be  not  affrighted:  Ye  feck  Jcfus  of  Na- 
zareth, which  was  crucified  ;  he  is  rifen  :  he  is  not  • 
here:  behold  the  place  where  they  laid  him.  7 
But  go  your  way,  tell  his  difciples,  and  Peter,  that 
he  goeth  before  you  into  Galilee:  there  fliall  ye  fee 
him,  as  he  faid  unto  you.  8  And  they  went  out 
quickly,  and  fled  from  the  fepulchre  :  for  they  trerh- 
bled,  and  were  amazed  :  neither  faid  tlicy  any  thing 
to  any  man;  for  they  were  afraid. 

Ohferve  here,     I.    With   what  pomp  and   triumph   doth 
our  Ivordarile  ;  an  angel  is  f ft nt  from    heaven  to  roll    .'.way 
the  ftone.     But  coukl  not  Chrift  have  rifen  without  tlie  angel's 
help?   Yes,  doubtlefs;  he  that    raifed   himfelf,  could  furely 
have  rolled  away  the  ftonc  ;  but  God  thinks  fit  to  fend  an  of- 
ficer from  heaven  to  open  the  prifon  door  of  the  grave,  and, 
by  fetting  our  furety  at  liberty,  proclaims  our  debt  to  the  di- 
vine juftice  fully  fatisfied.     Belides,  it  was  fit  that  the  angels, 
who  had  been  vsitnefles  of  our  Savicur's  paflions,   Ihould  alfo 
be  witneiles  of  his  refitrreftion.     2.    Our  Ixird's  refurreilion 
declared, //i:  is  rifcn,  he  is  not  here.     Almighty  God  ne\cr  in- 
tended that  the  darling  of  his  foul  ftiould  be  left  in  an  ohfcure 
fepulchre  ;  He  is  not  here,  faid  theangel,  where  they  laid  him, 
where  you  left  him.     Death  hath  loft,  its  prey,  and  the  grave 
has  loft  its  prifoner.   3.   It   is  not  faid,  he  is  not  here,  for  he 
is  raifed,  hui  he  is  rifen.     Thewor-i  imports  the  ae'^ivepower 
ot  Chrift,  or   the  felf-quickening  principle   by  wliich  Chrift 
raifed  hitnfelf  from  the  dead,  «fl/ i.     3.    He  Jkeued  himfelf  a- 
live  after  his ptifflon.     Hence  learn,  I'hat    it  was  the  divine 
nature,  or  God-head  of  Chrift,  which  raifed  the  human  na- 
ture from  death  to  life  ;  others  were  raifed  from  the  grave  by 
Chrift's  power,  but  he    raifed  himfelt  by  his  own  power.  4. 
The  teftimony  of  the  witncfs given  ot  ourLordsrcliirreclion  ; 
that  of  an  angel  in  human  ftiape,  ji  young  man  clothed  in  a  long 
zuhltc  garment.     But  why  is  an  nngclthe  firft  puWillier  of  our 
Saviour's  rcfurredlion?  furelythc  dignity  of  our  Lords  pcrfon, 
and  the  excellency  of  his  refurredion,  require  that  it  ftiould 
be  thus  publiftied. — How  very  ferviceable  and  officious  the 
holy  angels    were  in  attending  upon  our  Saviour  in  the  days 
of  his  flefti,  fee  note  on  Matt,  xxviii.  6,  7.   ';.  The  perfons 
to  whom  our  Lord's  refurredion  was  firft  declared  and  made 
known  ;    to  women,   to  the  Marys.      But  why  to  women  r 
and  why  to  thefe  women?  Why  towe)menr   Becaufe  God 
will  make  choice  of  weak  means  for  proehicing  great  eftl-ds  ; 
knowing,  that  the  weaknefs  of  the  inftrument  redounds  to  the 
greater   honour  of  the  agent.    .In  the  whole  difpcnfatio";  of 
the  gofpel,  God  inteniiixcs  divine  power  with  human  weak- 
nefs.      Thus  the  conception  of  Chrift  was  by  the  power  of 
the    Holy   Ghoft,   but  his  mother,  a  poor  woman,  a  carpen- 
ter's fpoufe  :  fo  the  crucifixion  of  Chrift  was  in  much  mean- 
nefs  and  outv.ardbafenefs.  being  crucified  between  two  thieve.*;. 
But  the  powers  of  heaven  and  earth  trembling,  there,  ks  rend- 
ing, ihegraAcs  opening,    ftievved  a  mixture  of  divine  pow  er. 
Thus  here,  God  will  honour  what  inftrtimcnts   he  pleafcs  for 
the  accomplifliment  of  his  own  piirpnfcs.      But  why  to  thefe 
women,  the  two  Marys/  is  the    firft  difcovery  m.ide  of  ou r 

Saviour's 


CiiAP.  xvr. 


St. 


M     A     R     K. 


183 


Saviour's  rcfurrc£lion  r  Pofllbly  it  was  a  reward  for  their 
magnanimity  and  mafculine  courage;  thefc  women  cleaved 
to  Clirift  when  the  apolHcs  forfook  him  ;  they  afliftcd  at  his 
crofs,  they  attendetl  at  his  funeral,  they  waited  at  his  fepul- 
chre  ;  thcfe  women  had  more  courage  than  the  aportles, 
therefore  God  makes  themapoftles  to  the  aportles.  Thisvvas 
a  tacit  rebuke,  a  fecret  check  given  to  the  apoftles,  that  they 
Ihould  be  thus  outdone  by  women ;  thcfs  holy  women  went 
before  the  apoftlcs  in  the  lad:  fervices  that  were  done  for 
Chrilt,  and  therefore  the  apoftles  here  come  after  them  in 
their  rewards  and  comforts.  6.  The  evidence  which  the  an- 
gel offers  to  the  women,  to  evince  and  prove  the  verity  and 
certainty  of  our  Saviour's  refurreftion,  namely,  by  an  appeal 
to  their  fenfes  ;  Behold  the  place  where  they  laid  him :  The 
fenfes  when  rightly  difpofed,  are  the  proper  judges  of  all 
fenlible  objedls ;  and  accordingly  Chrift  himfelf  did  appeal  to 
his  difciples'  fenfes  concerning  the  truth  of  his  own  refurrec- 
tion  :  Beh'Jd  my  hands  and  my  feet,  that  it  is  I  myfelf.  And  in- 
deed if  we  mull  not  believe  our  fenfes,  we  ihall  want  the 
beft  external  evidence  for  the  proof  and  ot  the  certainty  and 
truth  of  the  chriftian  religion  ;  namely,  the  miracles  wrought 
by  Chri!l  and  his  apoftles:  For  what  alfurance  can  we  have 
,  of  the  reality  of  thofe  miracles  but  from  our  fenfes  1  There- 
\  fore,  fays  our  Saviour,  Jf  ye  believe  not  me  ;  yet  believe  the 
\  works  that  I  do\  that  is,  the  miracles  which  I  have  wrought 
i  before  your  eyes.  Now  as  my  fenfes  tell  me  that  Chrift's 
miracles  were  true,  fo  they  alTlire  ine  that  the  dodtrine  of 
tranfubftaniiaricn  is  f.ilfe.  From  the  whole  n-Je,  That  the 
Lord  Jefus  Chrift,  bv  the  omnipotent  power  of  his  God-head, 
revived  and  rofc  again  from  the  dead  the  third  day,  to  the 
terror  and  confternatfon  of  his  enemies,  and  the  unfpeakable 
j oy  and  confolation  of  believers  I.aftly,  the  quick  difpatch 
made  of  the  joyful  news  of  our  Lord's  refurredlion  to  the 
forrowful  difciples;  Go  tell  the  dijciples,  fays  the  angel,  Go 
tell  my  Irethretu  fays  Chrift,  Matt,  xxviii.  10.  Chrift  might 
have  faid,  "Go  tell  thofe  apofta'.e  apoftles,  that  cowardly 
left  me  in  my  danger,  that  d'lrft  not  own  me  in  the  high- 
prieft's  hall,  that  durll  not  come  within  the  (hadow  of  my 
crofs,  nor  within  fight  of  my  fcpulchre;"  not  a  word  of  this 
by  way  of  upbraiding  them  tor  their  late  fliameful  cowardice, 
but  all  words  of  kindncfs  :  Go  tell  my  hethreti.  Where  tio/e, 
That  Chrift  calls  them  brethren  after  his  refurrcftion  and  ex- 
altation ;  tliereby  fhewing,  that  the  change  of  his  condition 
had  wrought  no  change  in  his  affc(Slion  towards  his  poor  difci- 
ples ;  but  thofe  that  were  his  brethren  before,  in  the  lime  of 
his  abafement,  are  ftill  fo  after  hisexaltationandadvancement; 
Go  tell  my  brethren,  fays  Chrift  ;  Go  tell  his  difciples  and  Peter, 
fays  the  angel.  Wiiere  nUe,  That  St.  Peter  is  particularly 
named,  not  becaufe  of  his  primacy  and  fuperiority  over  the 
reft  of  the  apoftles,  as  the  church  of  Rome  would  have  it, 
but  becaufe  he  had  denied  Chrift,  and  for  that  denial  was 
fnallowed  up  with  forrow,  and  ftood  mcft  in  need  of  com- 
fjrt ,  therefore,  fays  Chrift  by  the  angel,  fpeak  particularly 
to  Peter,  be  fure  that  his  fad  l\eart  be  Cdmforted  with  this 
joyful  news,  that  he  may  know  that  I  am  friends  with  him, 
not  withftanding  his  late  cowardice.  Tell  the  difciples  and  Pe- 
fer,  that  he goeth  before  y'M  into  Cidilee.  But  why  to  Galilee? 
Becaufe  Jcrufalcm  was  now  a  forfakcn  place,  a  people  a- 
bandoncd  to  dcftru<Slion  ;  but  Galilee  was  a  place  where 
Chrift's  miniftry  was  inore  acceptable.  Such  places  fhall  I)c 
m>ft  honoured  with  Chrift's  prcfence,  where  his  gofpel  is 
iin.'l  accepted.  * 


g  1  Now  Avhen  Jefin  was  rifcn  early  the  firft  day 
of  the  week,  he  appeared  firft  to  Mary  Magdalene,  out 
of  whom  he  had  call  feveri  devihs.  10  And  fhe  went 
and  told  them  that  had  been  with  him,  as  they  mourn- 
ed and  wept.  1 1  Atid  they,  when  they  had  heard  that 
he  was  alive,  and  had  been  Teen  of  her,  believed  not. 
1 2  H  After  that  he  appeared  in  another  form  unto  two 
ofthem,  as  they  walked;  and  went  into  the  country. 
1  3  And  they  went  and  told  it  unto  the  rcfidue  :  nei- 
ther believed  they  them.  14  1  Afterward  he  appeared 
unto  the  eleven,  as  they  fat  at  meat,  and  upbraided 
them  with  their  unbelief  and  hardncls  of  heart,  be- 
caufe they  believed  not  them  which  had  feenhim  af- 
ter he  was  rilcn. 

An  accotmt  is  heregivenof  a  threefold  appearance  of  Chrift 
after  his  refurreclion.  i.  To  Mary  Magdalene,  not  to  the 
Virgin  Mary;  and  it  is  obfcrvable,  that  our  bleffcd  Saviour 
after  his  refurreftion,  firft  appeared  to  Mary  Magdalene,  a 
grievous  finner,  for  the  comfort  of  all  true  penitents.  Mary 
goes  immediately  to  his  difciples,  whom  Ihe  finds  weeping 
and  mourning,  and  tells  xniim,Jhe  had feen  the  Lord  ;  but  they 
belived  her  not .  The  fccond  appearance  was  to  the  two  dif- 
ciples going  into  the  country,  that  i?,  intothe  village  otEmma- 
us;  as  they  were  in  the  way,  Jefus  joined  himfelf  to  their 
company,  but  their  eyes  were  holden,  by  the  power  of  God,  that 
they  did  not  difcern  him  in  his  own  proper  fti.ipe,  but  appre- 
hended him  to  be  another  perfon  whom  they  converfej  with. 
His  third  appearance  was  to  the  eleven  as  they  fat  at  meat,  ivho'n 
he  upbrai  Is  with  their  unbelief ;  and,  to  convince  ihcm  crTectu- 
ally  that  he  was  rifen  from  the  dead,  he  er.t  with  them  a  piece  cf 
broiled  fijh,  and  of  an  honey-comb.  Not  that  he  needed  it,  fee- 
ing he  w.as  now  become  immortal,  but  toalfure  them,  he  had 
ftill  the  fame  body.  From  the  whole  note.  How  induftri- 
oufly  our  Lord  endeavours  to  confirm  his  difciples'  faith  in  the 
doftrine  of  his  refurreftioii :  So  Hack  and  backward  were 
they  to  believe  that  the  Melliah  was  rifen  again  from  the 
dead,  that  all  the  predidlions  of  fcriplure,  all  the  aHiiranccs 
they  had  from  our  Saviour's  mouth,  yea,  all  the  appearances 
of  our  Saviour  to  them,  after  he  was  aftually  rifen  from  rhe 
dead,  were  little  enough  to  confirm  and  eftablilhthem  in  the 
certain  belief  that  he  was  rifen  from  the  dead. 

15  And  he  faid  unto  them,  Go  ye  into  all  the  world 
and  preach  the  gofpel  to  every  creature.  16  He  that 
believeth  and  ii  baptized,  (hall  be  faved  ;  but  he  that 
believeth  not,   Ihali  be  damned. 

Here  our  SaviourgivescommilTion  to  his  difciplesto  congre- 
gate and  gather  a  chriftian  church  out  of  all  nations,  to  go 
forth  and  preach  the g-fpelto  every  creature:,  that  is,  to  all  rea 
fonable  creatures  capable  of  it  ;  not  to  the  Jews  only,  but  to 
the  Gentiles  alfo,  without  any  diftinclion  of  country,  age,  or 
fex,  whatfo<;ver.  LearnXhenC(i,  That  the  apoftles  and  firft 
planters  of  the  gofpel  had  a  coinmiftion  from  Chrift,  to  go  a- 
mon»thc  Pagan  Gentiles,  without  limitation  or  diftinJSion, 
to  inftruct  them  in  the  faving  myfteries  of  the  gofpel.  The 
fecond  branch  of  their  commillion  was  to  baptize.  Whjre 
obftrve  the  encouraging  promife  made  by  Chrift,  He  that  be- 
lieveth and  is  baptized,  jhall  be Javed  :  That  is,  he  that  rccci- 
vcijiand  cmbraceth  th^- gofpel  preached  by  you,  and  thereup- 
on 


184 


St. 


MARK. 


Chap.  xvi. 


rnb?com«a  profclytc  and  <Hf>.iiik  of  Chrift,  and  receives 
l>.iptifni,  ihe  fcal  cf  ilie  new  covtnant  Hull  tor  all  his  former 
fins  receive  pardon,  and  upon  liis  pcrfevcrance,  obtain  elcr- 
i-.LiI  life  ;  13jt  he  that  ftands  out  obftinately  and  impenitent!/ 
ili.dl  ccrtai'ily  be  damned.  The  twodamiiing  fins  under  the 
i:<i(|Kl  are  iiifidcliiv  and  hypcicriiy  ;  not  rcciving  Chrill  tor 
their  Lord  and  S.tviour  by  ioinc  or  doing  it  tcigncdly  by  others. 
Hapi)y  arc  they  in  whom  the  preaching  ot  the  golpel  produ- 
ces (uch  a  faith  as  is  the  parent  and  principal  of  obcdieincc; 
Ht  llu.l  fo  Mii-i  es,  and  ii  Lpiizcl,  Jhall  hcjnvcd.  According- 
ly, fonic  paraphiafe  the  words  thus,  "He  that  believcth  and 
is  baptised  lh.dl  be  faved  ;  That  is,  He  ihall  by  virtue  of 
the  faith  in  baptifm.  be  pat  into  a  (late  of  fulvation  ;  in  that 
if  he  continue  in  thnt  faith,  and  do  not  willingly  recede  Irom 
his  bapiilmal covenant,  he  fh.dl  actually  be  fayed."  A'c/-"  far- 
ther, Ihat  thiy  wiio  hence  conclude  that  infants  are  not  ca- 
pable of  baptifm,  bccaufe  they  cannot  believe;  lor  faith  is 
more  cxprelllv  reqnircdtofalvation  than  to  baptifm.  Laftly, 
ThatthoiiLihit  be  faid,  I  Lthat  heilrvclh,  ami  iihaftheJyflmllh 
4-fA7;  it  is  not  faid.  He  that  is  not  baptized  Ihall  be  damned; 
becaufe  it  is  not  the  want,  but  the  contempt  of  baptifm,  that 
damns,  otherwifc  infants  might  be  damned  for  their  parents 
neijleiSls. 

1 7  And  thcfc  figns  (hall  follow  them  that  believe ; 
In  my  name  fliall  they  call  out  devils  ;  they  Ihall 
Ipcak  with  new  tongues  ;  18  They  fhall  take  upiei- 
pcnts  ;  and  if  they  driiik  any  deadly  thing,  it  fliall 
not  hurt  them ;  they  fliall  lay  hands  on  the  fick,  and 
they  fhall  recover. 

Here  we  have  a  gracious  promifc  in  Chrill,  that  in  order 
to  the  fpreadingand  propagating  the  gofpcl,  as  far  as  may  be, 
tlic  fpirit  fhoufd  be  poured  forth  abundantly  from  on  h.igh  up- 
on the  aportles,  and  thereby  they  fhould  be  enabled  to  work 
miracles,to  call  out  devils,  to  fpeak  (trange  languages,  which 
•we  read  thev  did,  Afts  ii.  And  this  power  of  working  mira- 
cles continued  in  the  church  an  hundred  years  after  Chrift's 
nfcenfion, until  Chriftianity  had  taken  root  in  theheartsof  men. 
Irxneus,  lib.  H.  c.  58.  Says,  That  many  believers,  be- 
fides  the  apoflles,  had  this  power  of  working  miracles  ;  as  new 
fet  plants  are  watered  at  firft,  till  they  have  taken  faft  rooting; 
fo,  that  the  chriiiian  faith  might  grow  the  faftcr.God  water- 
ed it  with  miracles  at  its  firlt  plantation.  Yet  chferve,  That 
all  the  iniracles  which  they  had  power  to  work  were  healing 
and  beneficent ;  not  terrifying  judgments,  but  ach  of  kindneis 
and  mercy.  It  was  our  Saviour's  defign  to  bring  over  pcrfons 
tochrilViaiiiiy  bv  lenity,  mildncfs,  and gentlenefs,  not  to  affright 
them  into  a  compliance  with  aftor.idiing  judgments,  which 
might  not  alfccl  their  ear,lnit  influence  their  faith:  for  the  will 
nncfconfentof  pcrfons  to  the  print  iplcs  of  any  religion,  efpeci- 
ally  the  chrilUan,  is  like  a  royal  fort  which  muft  not  be  ftor- 
iiied  by  violence,  but  taken  by  furrendtr. 

19  f  So  then  after  the  Lord  had  fpoken  unto  them, 
"he  was  received  up  into  heaven,  and  fat  on  the  right 
hand  of  God. 

Here  we  have  ih.it  grand  article  of  our  Chridian  faith 
alTertcd,  namely,  our  Saviour's  afcenfion  into  heaven,  to- 
pethcr  with  hi^  exaltation  there,  cMpreifed  by  his  iitting  at 
CukI's  right  hand  ;  he  afcendcd  now  to  heaven  in   his  human 


nature,  for  in  his  divine  nature  he  was  there  already  . 
as  it  was  iicccH'ary  he  Hiould  thus  afccnd,  in  order  to' 
his  own  pcrfonal  exaltation  and  glorification.  When  he  was 
on  earth,  his  humility,  patience  and  felf-denial,  were  cxcr- 
cifcd  by  uadcrgoingGod'b  wrath,  the  devil's  rage,  and  man's- 
Cruelty  ;  now  ne  goes  to  he-aven,  that  thev  may  be  rewarded  ;  _ 
he  that  is  a  patient  fuffcrer  upon  earth,  ihall  be  a  triumphant  1 
conquerer  in  heaven  ;  alfo  with  rcfpe6l  to  his  church  on  earth, 
it  was  needful  and  necellary  that  our  Lord  Ihould  afccnd  up 
into  lieaven,  namely,  to  fend  dov/n  the  Holy  Spirit  upon  his 
apoftles,  which  he  did  at  the  feafl  of  Pcnticoil.  If  I  gc  not  a- 
^vay,  fays  Chrift,  the  comforter  wUl  n-A  amei  but  if  I  depart^  I 
ZL'fll  fend  l.im  to  you.  And  likewife  to  be  a  powerful  advocate 
and  intercelfor  with  his  Father  in  heaven,  on  the  behalf  of  his 
church  and  childrenhere  Upon  earth.  Heb.  ix.  24.  Chrifi  is  en- 
tered inlahsavenilfef,  there  to  appear  in  the  prcfence  5/  God  for  us. 
Finally,  Chrilt  afcended  into  heaven,  to  give  us  an  affurance, 
tliat  indue  time  we  fliould  afcend  after  him,  Jf)hn  xiv.  a.  / 
go  t^  prspare  n  plice  f'.r  you.  Hence  the  apoiUe  calls  our  Sa- 
viour our  forerunner,  Heb.  vi.  19.  Now  if  Chrill  in  the 
afcenfion  was  aforerunner,  then  there  are  fome  to  tallow  after. 
To  the  fame  purpofe  is  that  expreflion  of  the  apoftle,  Fph.  ii. 
5.  He  hath  made  us  fit  together  in  heavenly  places  in  Chrifl  ;  that 
is,  we  are  already  fat  down  in  him  and  erelong  Ihall  lit  down 
by  him;  we  are  already  fat  down  in  him  as  our  head,  and  (hall 
here  after  fit  down  by  him  as  his  members.  The  only  way 
to  this,  namely,  to  afccnd  unto,  and  fit  down  \\  iih  Chrirt  in 
heaven,  is  is  to  live  like  hiin,  and  to  live  UHtohiin  here  on  canh 
If  any  man  love  me,  he  uili  fillvw  me,  andtvhere  I  am,  there 
fhall  alfo  my  fervant  be.   St.  John  xii.   26. 

20  And  they  went  forth,  and  preached  every 
where,  the  Lord  working  v.-ith  them,  and  confirm- 
ing the  word  with  figns  following.     Amen. 

6//i;T.'e  here,  firft  the  general  publication  of  the  gofpel 
by  the  apollles  ;  they  went  forth  and  preached  every  'jjhere. 
Secondly  ,  Thereafon  of  the  efficacy  and  fuccefs  of  it,  name- 
ly that  divine  and  miraculous  power  which  accompanied 
the  preaching  of  it.  The  Lord  wrought  with  them,  andconfir. 
med  the  wfjrd  with  figns  following.  Note  I.  The  general 
publication  of  the' gofpel  by  the  ipoMes  ;  1  hey  went  forth 
and  preached  every  where.  The  induftry  of  the  holy  apoftle* 
was  incredibly  Treat,  yet  was  their  fuccefs  greater  than  their 
induftry  ;  even  beyond  all  humane  expectation  ;  which  will 
evidently  appear,  if  we  confider,  i  The  vaft  fpreading  of 
the  gofpel  fo  far  in  .'"o  lliort  a  fpace  of  time  :  for  in  thirty 
years  time  after  Chrift's  death,  it  was  fpread  through  the 
greatcft  part  of  the  ronian  empire,  and  reached  as  far  aspar- 
thia  and  India.  2  The  wonderful  power  and  efficacy  which 
the  gofpel  had  upim  the  lives  and  manners  of  men  ;  the 
jrenerality  of  thofe  that  entertained  the  gofpel  were  obedi- 
ent to  it  both  in  word  and  deed,  becaufe,  chriftianity  being 
an  hated  and  perfecuted  profellion,  no  man  could  have  any 
inducement  to  embrace  it,that  did  not  refolve  to  practice 
it  and  live  up  to  it.  3.  The  wer.knefs  and  meannefs  of 
the  inftruniCBts  that  were  employed  in  propagating  the  gof- 
pel,  Ihews  the  fuccefs  of  it  to  be  very  great  and  ftrange  ;  a 
company  of  plain  and  illiterate  men,  moft  of  them  deltitute 
of  the  advantages  of  education,  and  unaflifted  by  the  coun_ 
tcnance  of  any  authority  whaifoevcr,  yet  did  they  in  a  Ihor  t 

fpace 


Chap.  i. 


St. 


U 


K 


185 


fpace  draw  the  world  after  them.  The  powerful  oppofiti- 
011  which  was  raifed  agair.lt  the  gofpel,  namely,  the  preju- 
dices of  education,  the  power  of  indwelling  lufts,  and  alfo 
the  powers  of  the  world  then  in  being,  did  Urongly  combine 
aTainlt  it ;  yet  did  chriltianity  bear  up  againft  all  this  oppo- 
fuion,  and  made  its  way  through  all  the  reliftance  that  the 
lufts  and  prejudices  of  men  armed  with  the  power  and  au- 
thority of  the  world  could  make  againft  it.  4.  The  great 
difcouragements  th.it  men  were  then  under  to  embrace  the 
ffofpel  and  the  chriftian  proftllion ;  all  the  evils  of  this  world 
threatened  them.mockings  and  fcourgings.  banifhments  and 
imprifonments,  reproach  and  ruin  ;  death  in  all  its  fearful 
/kapes  was  prefouted  to  them,  to  deter  them  from  embra- 
cing this  religion.  A'o/f  therefore,  2.  The  reafonofthis 
wonderful  fuccefs  j  Tbs  Lord  vjrought  with  them,  and  con- 


firmed the  'xonis  'ivi:h  figns  folloruhrg.  ^he  Lird-.vroughl 
■with  them  ;  this  points  at  the  inward  operation  of  the  holy 
Spirit  upon  the  minds  of  men.  O!  it  is  fwcet  and  prol- 
pcrous  working  in  fellow fliip  with  Chrift  and  his  holy  fpi- 
rit !  He  directs  his  minifters,  he  aflifts  them,  he  guides  their 
lips,  influences  their  minds,  quickens  their  afl'ections,  fets 
home  their  inftrudions,  and  crowns  all  their  endeavours 
with  his  blefllng.  Jnd  ccrfirmed  the  word  with  jigns ;  that 
is  confirmed  their  dodrines  with  miracles,  fuch  as,  healing 
difeafes,  raifuig  the  dead,  carting  out  devils,  inflifting  cor- 
poral difeafeson  fcandalous  perfons,and  fcmeiinics  death  it- 
fclf.  From  the  whole  we  gather  the  truth  and  divini- 
ty of  the  chriftian  religion,  that  it  w:sand  is  certainly  of 
God,  and  therefore  never  could,  never  lsh  be  overthrown. 


THE 


GOSPEL 


ACCORDING,    TO 


St. 


U       K       E. 


CHAP.     I. 

FORASMUCH  as  many  have  taken  in  hand  to 
let  forth  in  order  a  declaration  of  thofe  things 
which  are  moil  furely  believed  among  us,  2  Even 
as  they  delivered  them  unto  us,  which  from  the  be- 
ginning wereeye-witnelFes,  and  minifters  of  the  word; 
3  It  feemed  good  to  me  alfo,  having  hadperfeft  un- 
derftanding  of  all  things  from  the  very  firll,  to  write 
unto  thee  in  order,  moft  excellent  Theophilus,  4 
That  thou  mighteft  know  the  certainty  of  thofe  things 
wherem  thou  liaft  been  inftru6led. 

This  gofpel,  together  with  the  Ai^s  of  the  j^poflles,  were 
written  by  St.  Luke,  the  beloved  phyfician  and  compani- 
on of  St.  Paul,  who  wrote,  as  did  the  reft  of  the  evaiige- 
lilts,  by  the  fpecial  direction  and  infpiration  of  the  Holy 
Choft  ;  where  we  may  profitably  remark  the  wonderful 
wifdomof  God,  who.  In  order  to  the  confirming  of  our  faith 
in  the  truth  of  the  gofpel,  raifed  up  a  fuflicient  number  of 
witnefl'cs  to  tcftify  the  verity  and  infallible  certainty  of  all 
that  the  golpel  delivers  unto  us.  Now  this  evangelift,  St. 
Luke,  dedicates  this  pofpel,  together  with  the  ABs  of  the  A- 
pnftles,  to  Theophilus,  who  was,  as  fome  think,  an  ho- 
notirable  fenator  ;  «r  a  renounfd  and  eminent  perfon  in 
the  church,  as  others    fuppofe  :  Lut   many   take  the  word 


Theophilus,  not  for  a  proper  name,  but  common  name,  figni- 
fying  every  one  that  loveth  Cod;  to  whom  St.  Luke  addrel- 
fes  his  difcourfe.  The  firft  four  verfes  of  thi.^  chapter  arc 
a  preface  to  the  following  hilt.iry,  and  acquaints  us  with  the 
reafons  which  induced  St.  Luke  to  write,  namely,  bfcaule 
divers  perfons  in  that  age  had  imprudently  and  inconUder- 
ately  fet  upon  writing  golpels,  without  dire^ion  from  the 
Spirit  of  God,  whofe  errors  and  miftakes  were  to  he  cor- 
rected by  a  true  narrative.  This  St.  Luke  declares  he  was 
able  to  make,  having  had  perfedt  underftanding  and  know- 
ledge of  the  futh  of  th  ofe  things  he  was  abour  to  relate  ; 
partly  by  his  familiarity  with  St. Paul,  and  partly  by  hisccn- 
verfation  with  the  other  apoftles,  who,  conllantly  attend- 
ing our  Saviour,  were  eye  and  ear-witneffes  of  thofe  things 
that  are  the  fubject  matter  of  the  enfuing  hiftory.  Hence 
learn;  1.  That  tiierc  were  fome  apocryphal  writings  (or 
writings  which  were  not  of  divine  authority)  relating  to  the 
New  teftament,  as  well  as  to  the  old  :  As  the  books  ot  Afher, 
Gad,  and  Iddo  are  recited  in  the  Old  teftament,  hut  \\ere 
never  received  into  the  caimon  ot  the  Icripiure  ;  fo  were 
there  fome  gofpels,  or  hiftoricr.l  lelations  of  our  Saviour's 
hfe  and  actions,  wrote  by  perfons  which  the  church  never 
received,  as  not  having  the  imprefs  of  God's  ordination. 
2.  That  the  golpels  which  St.  Luke  and  the  other  evan- 
g(;lifts  wrote  having  nothing  of  falability  or  uncertainty  in 
them  :  They  wrote  nothing  but  what  they  either  heard:  or' 

A  a  f;rw 


iB6 


St. 


U 


K 


Chap. 


faw  theuifel'Ci,  orelfe  received  from  thofe  thit  were  eye 
and  ear-witnefles  of  the  matter  of  fadl.  Itfeemedgtodto  mi 
to  lurite,  having  Ihid  pcrfeii  knowledgi  of  all  things  from  the 
very  fir  ft. 

5   T^HERE  was  in  the  days  of  Herod  the  king  of 
X     judea,  a  certain  pricft  named  Zacharias,  of 
the  couric  of  Abia  :   and  his  wife  was  of  the  daugh- 
ters of  Aaron,  and  her  name  wai  EHzabeth. 

In  this  and  the  following  verfes,  the  Holy  Ghoft  gives 
us  a  dcfciip'.ion  of  John  the  Baptift,  who  was  the  harbinger 
and  forciLinner  of  our  Saviour  Chrilt;  he  is  defcribed,  firft 
by  his  parentage,  being  the  fon  of  Zachsrias  and  Elitabcth. 
This  Zacharias  was  a  prieft,  who  had  a  courfe  in  the  teni- 
]ile,  or  a  right  to  officiate  there  when  it  came  to  his  turn; 
for  we  read  in  i  Chron.  xxiv.  lo.  That  David  appointed 
the  priejls,  thefons  of  Aaron,  to  niinifter  by  turns,  and  di. 
vlded  them  into  four  and  twenty  courfes,  everyone  minifl- 
ring  in  the  temple  by  thnr  weeks.  Here  note.  That  Zacha- 
rias, a  prieft,  and  attending  the  fervice  of  the  temple,  was 
a  married  perfon,  having  one_of  the  daughters  of  Aaron  to 
wife,  according  to  the  command  of  God,  Levit.  xxi,  14. 
where  the  prieft  is  required  to  marry  one  of  his  people. 
Learn  hence,  That  neither  tlie  prieft  under  the  law  did, 
nor  the  minifters  of  Chrift  under  the  gofpel  ought,  to  ab- 
hor the  marriage-bed,  nor  judge  themielves  too  pure  for  an 
inftitution  of  their  M:iker.  The  doctrine  of  the  church  of 
Kome,  which forhidf  to  marry  ,  St.  Paul  calls  a  do^rine  of 
devils. 

6  And  they  were  both  righteous  before  God,  wal- 
king in  all  the  commandments  and  ordinances  of 
the  Lordblamelcfs. 

Note  here,  i.  Thefweet  harmony  of  this  religious  couple 
in  the  ways  of  God  :  'They  both  walked  in  the  commandments 
»fGod.  It  is  an  happy  match  when  hufband  and  wife  are 
one,  not  only  in  themfelves  but  in  the  Lord.  2.  The  uni- 
verfality  of  their  holinefs  and  obedience  :  They  walked,  not 
in  feme,  but  in  all  the  ordinances  and  commandments  of  the 
Lord.  Such  as  will  approve  themfelves  to  be  lincerely  re- 
ligious, murt  make  confcience  of  every  known  duty,  and 
endeavour  to  obey  every  command  and  precept  of  God.  3. 
The  high  commendation  of  which  the  holy  fpirit  of  God 
gives  of  this  their  religious  courfe  of  holinefs  and  obedience  : 
'They  are  pronounced  blamelefs.  He  that  liveth  without 
t;rofs  iin,  in  a  gofpel  fenfe,  liveth  blamelefs,  and  without 
\m.  To  live  without  grofs  (in,  is  our  holinefs  on  earth  ; 
to  live  witliout  any  fm,  will  be  our  happinefs  in  heaven. 
Many  fins  may  be  in  him  that  has  true  grace  ;  that  fincere 
obedience  is  called  perfection.  Truth  of  grace  is  our  per- 
fection on  earth,  i)ut  in  heaven  we  lliall  have  perfection  as 
well  as  truth.  Laltly,  A  pattern  for  their  imitation  who 
wait  at  God's  altar,  and  are  employed  in  and  about  holy 
things :  Such  ought  all  the  minifteri  of  the  gofpel  and  their 
wives  to  be,  what  Zacharias  and  Eli/,abeth  are  here  laid 
to  be,  namely,  blamelefs  ;  that  is,  very  innocent  and  inof- 
fc-nlivein  their  daily  converfation.  ' 

7  And  they  had  no  child,  bccaufethat  Elizabeth 
was  barren,  and  they  both  were  ima  well  flricken  in 
years. 


Note  here,  i.  This  holy  pair,  Zacharias  and  Eliiabeta, 
were  fruitful  in  holy  obedience,  but  barren  in  children  :  A 
fruitful  foul  and  a  barren  womb  are  confident  and  do  oft- 
times  meet  together.  This  religious  couple  made  no  lefs 
progrefs  in  virtue  than  in  age,  and  yet  tlieir  virtue  could 
not  make  their  age  fruitful.  2.  Elizabeth  was  barren  in 
the  dower  of  her  age,  but  much  more  in  old  age.  Here 
was  a  double  obftacle,  and  confequently  a  double  inftancc 
of  divine  power  in  the  birth  of  John  the  Baptift,  fljewing 
him  to  be  a  prophet  very  extraordinary,  and  miraculoufly 
fent  by  God.  3.  That  when  almighty  God  in  old  times 
did  lon'^  delay  to  give  the  blefllng  of  children  to  holy  women 
he  rewarded  their  expectation  with  the  birth  of  fonie  emi- 
nent and  extraordinary  perfon  :  Thus  Sarah,  after  long 
barrennefs,  brought  forth  an  Ifaac  ;  Rebecca,  a  Jacob  ;  Ra- 
chel,  a  Jofeph  ;  Hannah,  a  Samuel;  and  Elizabeth,  St. 
John  the  Baptift.  When  God  makes  his  people  wait  long 
for  a  particular  mercy,  if  he  fees  it  good  for  them,  he  gives 
it  in  at  laft  with  a  double  reward  for  their  expectation. 

8  And  it  came  to  pafs,  that  while  he  executed 
the  priell's  office  before  God  in  the  order  of  his 
courfe,  9  According  to  the  cuflom  of  the  piiell's 
office,  his  lot  was  to  burn  inccnfe-whcn  he  went 
into  the  temple  of  the  Lord. 

Herewo/^,  i.  That  none  but  a  fon  of  Aaron  might  offer 
incenfe  to  God  in  the  temple,  and  not  every  fon  of  Aaron 
neither,  nay,  not'any  of  them  at  all  feafons.  God  is  a  God 
of  order,  and  hates  confufion  no  lefs  than  irreligion.  And 
as  under  the  law  of  old,  fo  under  the  gofpel  of  this  day,  No 
man  ought  to  take  this  honour  upon  him,  but  he  that  is  called, 
of  Cod,  as  was  Aaron.  2.  That  there  were  courfes  of  admi- 
niftration  in  the  legal  fervices,  in  which  the  priefts  did  re- 
lieve one  another  weekly.  God  never  purpofed  to  burden 
any  of  his  fervants  with  devotion,  nor  is  he  pleafed  when 
his  fervice  is  made  burdenfome,  either  to  or  by  his  mini- 
fters. Many  of  the  fons  of  Aaron  ferved  together  in  the 
temple,  according  to  the  variety  of  their  eHiployments, 
which  were  alFigned  them  by  lot ;  and  accordingly  it  tell 
out  this  time,  that  Zacharias  was  chofen  by  lot  to  burn  in- 
cenfe. 3.  That  morning  and  evening,  twice  a  day,  the 
priefts  offered  up  their  incenfe  to  God.  that  both  parts  of 
the  day  might  be  confecrated  to  him,  who  was  the  maker 
and  giver  of  our  time.  This  incenfe  offered  under  the 
law,  reprefents  our  prayers  offered  to  God  under  the  gol*- 
pel.  Thefe  almighty  God  expeds  that  we  fliouid,  all  his 
church  over,  fend  up  to  him  morning  and  evening.  The 
cjaculatory  elevations  of  our  hearts  (houldbe  perpetual ;  but 
if  twice  a  d^y  we  do  not  prefent  God  with  our  folemn  in- 
vocation,  we  make  the  gofpel  lefs  ofKcious  than  the  law  : 
And  can  we  reafonably  think  that  almighty  God  will  accept 
of  lefs  now  than  would  content  him  then  ? 

10  And  the  whole  multitude  of  the  people  were 
praying  without,  at  the  time  of  incenfe. 

Obferve  here,  i.  While  the  incenfe  was  burning,  the 
people  were  praying  ;  while  the  prieft  fends  up  his  incenfe 
in  the  temple  within,  the  people  fend  up  their  prayers  in 
the  court  without :  The  incenfe  of  the  prieft  and  the  pra- 
yers of  the  people   niettj  and   go  up  to  heaven  together. 

Hence 


ClIAP.     I. 


St. 


U 


E. 


18: 


Hence  lean:.  That  it  is  a  blefTed  thing  when  both  mini- 
fter  and  people  jointly  offer  up  their  prayers  for  each  other 
at  the  (anie  throne  of  grace,  and  mntnally  Ibive  together 
in  their  fiipplications,  one  with,  and  for  another.  2.  Hovv 
doprieft  and  people  keep  their  place  and  fbation  :  Thr  priclt 
burns  incenle  in  the  holy  place,  and  the  people  offer  up 
their  pravers  in  the  outward  court.  The  people  might  no 
more  go  into  the  holy  place  to  offer  up  their  prayers,  than 
Zachary  mi^rht  go  into  the  holy  of  holies  to  burn  incenfe. 
Whililthe  partition  wall  flood  betwixt  Jew  ind  G-ntile, 
there  was  alfo  a  partition  betwixt  the  Jews  themfelves-^: 
But  now,  under  the  golpel,  every  man  is  a  pneft  to  God, 
and  may  enter  the  holy  of  holies  by  the  blood  of  Jef us. 
But,  Lord  !  what  are  we  better  for  this  great  and  gracious 
freedom  of  accefs  to  thee,  if  we  want  hearts  to  prize  and 
improve  our  privilege  from  thee  ! 

t  1  And  there  appeared  unto  him  an  angel  of 
the  Lord  ftanding  on  the  right  fide  of  the  altar  of  in- 
cenfe. 

Whilft  Zach.-.ry  was  praying  to  God,  an  angel  appears 
to  him.  When  we  are  neareft  to  God,  the  good  angels  are 
nighefl  us ;  tliev  are  mofl  with  us  when  we  are  molt  with 
him.  The  prefence  of  angels  with  us,  is  no  novelty,  but 
their  apparition  to  ui  is  fo.  They  are  always  with  us,  but 
rarely  feen  by  us.  Let  our  faith  fee  them,  whom  our  fen- 
fes  cannot  difcern.  Their  alTumed  Ihapes  do  not  make  them 
more  prefent,  but  only  more  vifible.  Ohferve,  The  place  as 
well  as  the  time  where  the  angel  appeared  :  in  the  temple, 
and  at  the  altar,  and  on  the  right  hand  of  the  altar  ofincenje. 
As  the  holy  angels  are  always  prefent  with  us  in  our  devo- 
tions, fo  efpecially  in  religious  afTemblies  ;  as  in  all  places, 
fomoftofallin  God's  houfe  ;  they  rejoice  to  be  with  us 
whilfl  we  are  with  God,  but  they  turn  their  laces  from  us 
when  we  go  about  our  fins. 

1 2  And  when  Zacharias  faw  him,  he  was  trou- 
bled,  and  fear  fell  upon  him. 

It  was  partly  the  fuddennefs,  partly  the  unexpeaednefs, 
and  partly  the  glory  of  the  apparition,  that  affrighted  this 
good  man.  Glorious  and  fudden  apparitions  do  affright 
even  the  holiefl  and  beft  of  men.  We  cannot  bear  the 
fight  and  prefence  of  an  angel  without  confternation  and 
fear,  in  our  frail  and  finful  ftate.  O  happy  hour,  when 
mortality  and  fin  being  taken  out  of  our  natures,  we  fliall 
not  only  behold  the  glorified  angels  without  fear,  but  the 
glorious  God  with  delight  and  love.  Lord  !  lee  me  now 
fee  rhee  by  faith,  hereafter  by  fight.  Sit  in  aliofeculo,  non 
in  hoc'  vijiotua,  uiirces  mea.     Gerfon. 

13  But  the  angel  faid  unto  him,  Fearnot,  Za- 
charias: for  thy  prayer  is  heard ;  and  thy  wife  E- 
lizabeth  fliall  bear  thee  a  fon,  and  thou  fhalt  call 
his  name  John. 

Ohferve  here,  I .  How  apprehenfive  this  good  angel  was 
of  Zachary's  furprifing  fear,  and  encourages  hiin  againfl 
it.  The  holy  angels,  though  they  do  nut  exprefs  it  in 
words,  yet  they  pity  our  frailties,  and  fnggeft  comfort  to 
us.  The  evil  angels,  if  they  might,  would  kill  us  with 
terror ;  the  good  angels  labour  altogether  for  our  tran- 
quility  and  chearfulnels.     The  angel/aid  unto  him,  fear  not. 


1.  The  comfort.ible  words  fpaken  by  the  angel  to  Zacha- 
rias:  Thy  prayer  is  heard,  and  ihy -ijife  Elizabeth fludl  hear 
thee  a  fon.  No  doubt,  Zachary  and  Elizabeth  had  often 
prayed  for  a  child,  and  now  God  fer.di  them  one  when 
they  leaft expefted  it.  Learn  hence.  That  Cod  gives  in  a 
mercy  tons  when  we  leaft  expecl:  it :  yea,  when  we  iiave 
given  over  looking  for  it.  No  doubt  it  wa=;  the  cafe  here, 
Zachary  and  Elizabeth  being  l",th  well  J}>  icken  in  aee.  q. 
The  name  which  the  angel  directed  Zachary  to  give  his  fon  : 
Thou  fialt  call  his  nam'  John,  which  fign'fiss  ^/v/do!^/ ;  be- 
caufe  he  was  to  open  the  kingdom  of  grace,  and  to  preach 
the  grace  of  the  gofpel  through  Jefus  Chrift.  The  giving 
offignificant  names  to  children,  has  been  an  anLient  and 
pious  practice  ;  names  which  either  carried  a  remembrance 
of  duty  or  of  mercy  in  them. 

14  And  thou  flialt  have  joy  andgladnefs;  and 
many  fhall  rejoice  at  his  birth.  15  For  he  fliall  be 
great  in  the  fight  of  the  Lord,  and  fliall  drink  neither 
wine  nor  fl^rong  drink;  and  he  fliall  be  filled  with 
the  Holy  Gholl  even  from  his  mother's  womb.  16 
And  many  of  the  childron  of  Ifrael  fliall  he  turn  to 
the  Lord  their  God.  17  And  he  fliall  go  before 
him,  in  the  fpirit  and  power  of  Elias,  to  turn  the 
hearts  of  the  Fathers  to  the  children,  andthcdilo- 
bcdient  to  the  wifdom  of  the  jufl: ;  to  make  ready  a 
people  prepared  for  the  Lord. 

Here   the   angel   declares  to  Zachary,  what  kind  of  fon 
fliould  be  born  unto  h'lm,  even  one  of  eminent  endowments, 
and   defigned  for   extraordinary  fervices.     The   proof  of 
children  makes  them  either  the  bleffings  or  croffes  of  their 
parents.     What  greater  comfort  could  Zachary  deflre  in  a 
child,   than    is  here   promifed  to  him?    i.  He    hears  of  a 
fon  that  Ihould  bring  joy  to  hinfelf,  and  many  others  ;  even 
to  all  that  did  expecT;  the  coming  of  the  Meflias,  whofe  fore- 
runner   the  Baptifl:   was.    2.     That  he Pculd  be  great  in^hr 
Jight  of  the  Lord;  that  is,  a  perfon  of  great  eminency,  and 
oreat  ulefulnefs,  in  the  church.     A  perfon  of  great  riches 
^nd  reputation  is  great  in  the   fight  of  men:  but  the  man 
of  great  abilitv  and  ufefulnefs,  the  man  of  gre  it  integrity 
and   ferviceab'lenefs,  he   \s great   in  the  fght   of  the   Lora. 
They    are  little  men   in  the  fight  of  the  Lord,  that  live  in 
the  world  to  little  purpofes  ;   who  do  little  fcrvice  to   God, 
and  bring  little   honour  and  glory  to  him.      But  the  m.iii 
that  does  all    the  pofhble  fervice    he  can  for  God,  and  the 
utnio'.f  good  that  he  is  capable  of  doing  10  all  mankind  ;  he 
is  a  perfon  great  in  the  fight  of  the  Lord.-  and  fuch  was  the 
holy  Baptift.   ^.   It  is  foretold  that  he  fluiild  drink  neither 
■wine  nor  firong  drink;  that  is,  that  he  fliould  be   a  tempe- 
rate and"abftcmious  perfon,  living  after  the  manner  of  the 
Nazarites,   though  he  was  not  feparated  by  any  vow  of  his 
own,  or  his  parents,  but  by  the  fpecial  defignation  and  ap- 
pointment of  God  onlv.     It  was  forbidden  tl,e  pnefts  under 
the  law,  to  drink  either  wine  or   flrong  drirk,  upon  pain 
of  death,  during  the  time  of  their  miniflration.  Lev.   x.   y. 
And  the  miniiters  of  Chrifl  under  the  &'^P^^' J"^f,f°^^''^; 
den  to  be  lovers  of  wine,    i.Tim.   iii.   •3.4-  He  (hall  be  filled 
'xith  the  Holy  Ch'JIfrun  his  mother's  womb.-  that  is,   he  Ili-il 
be  furniihcd   abundantly  with    the   extraordinary  gifts  and 
fanaifvino-  uraces  of  the  Holy  fp'rit,  vhich  fliall  very  erriy 
'     °  '^  Aa  2  arP«'-'r 


i88 


St. 


U 


K 


E. 


Ch.\p. 


appear  to  I.e  in  him.  a:iJ  upon  him.  t;.  His  high  and  ho- 
iiojraWe  office  is  declared,  that  he  ihould  go  hrfnn  the 
Melluh,  a,-  his  h^iriiinger  and  forerunner,  with  the  fame 
fpint  of  7.eal  and  courage  againft  lln,  which  was  found  in 
tne  old  prophet  Eiias,  whom  he  did  fo  nearly  rc-leniMe. 
6.  1  he  great  fuccefs  of  his  minillry  foretold  :  namely, 
Thatlji  JlrmUiurn  the  heatts  nftht  fathers  to  the  chlUren, 
and  the  dif^beilient  to  the  vitjd;m  cf  the  juft  .•  That  is  the 
hearts  of  the  Jews  to  the  Gentiles,  fay  fomc  :  that  he 
iliould  bring  men,  fay  others,  even  the  molt  difohedient 
andrehfllious  Pharilees  and  Saddiuees,  publicans  and  (in- 
ners  unto  repentance,  unto  the  minding  of  juftice  and 
righreonlnuls,  and  all  moral  duties ;  zi\A  thus  he  m.ide  ready 
^pecpU/;,- tie  Lord,  by  fi. ting  men  to  receive  Chrift  upon 
his  own  terms  and  conditions;  namely,  faith  and  repent- 
ance. Fnm  the  whole  mo/^,  That  thofc  whom  almighty 
Ooddelignsfcr  eminent  ulefulnds  in  his  church,  he  fur- 
rnlkcs  with  endowments  fuitable  to  their  emplovment  : 
jnd  when  he  calls  to  extraordinary  fervice,  comes  in  with 
mure  thin  ordinary  atliilance.  Here  was  the  holy  bap- 
nil  exirtordinanly  called,  and  as  extraordinarily  fiirnilhed 
for  his  oflke  and  miniftry. 

18  Aiid  Zacharias  faid  unto  theangel,  Whereby 
fii.ill  1  know  this  ?  for  I  am  an  old  man,  and  mv 
wite  well  flrickcnin  years.  19  And  the  angel,  an- 
iwering,  faid  umo  hitn,  I  am  Gabriel,  tha*  iland 
m  the  prelence  of  God  :  and  am  fcnt  to  fpeak  unto 
thee,  and  to  fbew  thee  thefc  glad  tidin<rs,  20  And 
behold  thou  (lialt  be  dumb  and  not  able  to  fpeak, 
until  ihc.  day  that  thefe  things  [hall  be  perfor- 
med, becaufe  thou  believcft  not  my  words,  which 
Ihall  be  fulfilled  in  their  feafon.  21  And  tlie 
people  waited  for  Zacharias,  and  marvelled  that 
he  tarried  fo  long  in  the  temple.  22  And  when 
he  come  out  he  could  not  fpeak  unto  them  :  And 
th?y  perceived  that  he  had  feen  a  vifion  in  the  tem- 
ple: for  he  beckoned  unto  them  and  remained  fpecch- 
lefs. 


24.  25  ^'■•h-tn  when  Z^chary  was  abo-jt  to  do,  he  is  ftru.k 
cu.nb,and  cannot  perforD,  it;  Hgnifyh^g  thcrebv.thar  the  (11- 
encmg  the  Lev,t.caIpri..ah<.od  «as  now  at  hand;  that  they 
nu.ft  expect  another  kmd  of  wormip,  and  he  who  w«  ab'c 
to  b.c-U  indeed  namely,  the  Mc-.r.aii,  was  near  at  hand. 
l^alHy,_l„ac  though  Zachary  ccafed  to  fpe.ik.  vet  he  did 
not  ceale  to  min.fter  ;  he  takes  not  his  dumbncfsfor  a  d.f- 
m.mon,  but  flays  out  the  eigu  days  of  his  courfc,  knowinc 
h  the  r.rvtce  of  Im  heart  at.d  hand  would  be  accepted  of 
that  God  which  had  bereaved  him  of  his  tongue.  Thcfe 
powers  which  we  have,  we  mud  nuke  u!e  ot  in  the  pnl,. 
l.cferv.ce  of  God,  who  will  accept  us  accordincr  t„  what 
we  have  ;  pardoning  our  infirmity,  and  rewardii^g  cur  fiu- 
ceruy.  "        "" 

23  And  it  came  to  pafs,  that,  as  foon  as  the 
days  ot  his  mmill ration  were  accomplifhed,  h- 
departed  to  his  own  houfe.  24  And  after  thofc 
days  his  wife  Elifabeth  conceived,  and  hid  hcr- 
lelt  five  months,  faying,  25  Thus  hath  the 
Lord  dealt  with  me  in  the  days  wherein  he 
looked  on  me,  to  take  away   my   reproach  among 


Oh/erve  here,  Zachary   beirg  flow    to  believe  fo  ftrange 
a  meflage,  --Iks    the.  angel  by  what   flgn   he    fhould  know 
that  this  thing,    i'u  far  above  the  ordinary  courfe  of  n.n- 
turc,  /liould  come  to  pal's  ?     The  angel  anfwers,  that  he 
was   difpatched  by    God  as  a  meffenger   extraordinary,  to 
declare  this  good  news  to  hitn.    And  feeing  he  was  lo  hard 
to   believe  it,  and   required  a    fign,    he    ihould    have  it 
but  fuch  a  one  as  (hould  be  a  puniflimenr  of  his  unbelief,    as 
wtll   as   a  fign   to  confirm   his   faith  ;    namely,  he  fhould 
from  thence  forward,   to  the  birth  of  the   child,  be  dumb 
and  deaf;  and    becaufe  he  had  gainfaid  it,   he  was  dumb 
learn  hence.  That  the   t\'ord  of  God  in  the  mouth   of  his 
meflengers,  is  God's  own  word,  and  as  fuch  (liould  be  re- 
ceived aiad  believed.     2.  That  not  believing  their  word    is 
a  lin  which  God  will  fevcrely  punifii  ;  it  is  all    one  not 'to 
believe  God,  and  not  to  believe  the  meflengers  of  Godfpea. 
king  from  him.      Some  expofitors  will  have  this  dumbnefs 
of  Zachary  to  be  prefigurative.     The  prieft,  at  the  difmif- 
fion  of  the  people,  when  the  fervicc  of  the  temple  was  fin. 
ilted,  was  to  pronounce  the  blefllng,  recorded  Numb,  vi" 


The  priefls,  dunng  the  time  of  their  .idminiaration,  had 
their  lodgings  in  buildings  appertaining  to  the  temple. 
Zachary  having  ended  his  adminiUration,  leaves  his  lodg- 
ings, and  returns  to  his  houfe,  where  his  wife  Elifabeth 
conceiving,  fie  hide,  herfelf -,  that  is,  retires  from  compa- 
ny, partly  to  prevent  the  difcourfe  of  people,  until  it 
was  out  of  all  doubt  that  Ihe  had  conceived;  and  partly  to 
give  herfelf  opportunity  of  returning  her  thankful  acknow- 
ledgements unto  God,  who  had  given  her  this  miraculous 
mercy  ?  and  had  thereby  taken  awavher  reproach  of  bar- 
rennefs,  which  was  lo  heavy  and  infnpportable  among  the 
Jews.  Ao/.- here  two  things,  i.  How  pioufly  Elifabeth 
aicribes  this  nriercy  to  the  power  of  God  :  Thm  hath  the 
Lord  dealt -^nth  me.  It  is  God  that  keeps  the  key  of  the 
womb  m  his  own  hand,  and  makes  the  fruit  of  it  his  re. 
ward,  and  therefore  children  are  to  be  o.vned  as  hii  fpe- 
cial  gi»t.  2.  How  great  a  reproach  bodily  harrennefsis  in 
the  light  of  n,an,  bin  not  fo  great  as  fpiritual  barrernefs 
in  the  fight  of  God  :  For  this  is  at  once  a  reproach  to  God, 
a  reproach  to  religion,  a  reproach  to  profellbrs,  and  to  our- 
lelves. 

26  5  And  in  the  fixth  month  the  angel  Gabriel 
was  fcnt  from  God  unto  a  city  of  Galilee,  named 
Nazareth,    27   To  a  virgin  efpoufed  to  a  man  whofe 
name  was  Jofeph,  of  the  houfe   of  David;   and  the 
Virgin's  name  was  Mary.      28  And  the  angel  came 
in  unto  her,  and  faid.  Hail,  thou  that  art  hiahly  fa- 
voured, the  Lord  is  with  thee  :     Bleffed  art°thou  a- 
mong  women.      29  And  when  (he  faw  him.  flie  was 
troubled  at  his   faying,   and   call  in  her  mind  what 
manner  of  falution  this  fhould  be.     30  And  the  an. 
gel  faid  unto  her.   Fear  not,   Mary  ;   for    thou   hafl 
tound  favour  with  God.  31  And  behold,  thou  fhalt 
conceive  in  thy  womb,  and  bring   forth  a  fon,  and 
flialt  call  his  name  Jefus.     32  He  fliall   be  great, 

and 


Chap.    t. 


St. 


U 


K 


E. 


.md  fliall  be  called  the  Son  of  the  Highcfl:  :    and  the 
Lord  fhall  give  unto  him  the  throne  of  his  father  Da- 
vid.     33  And  he  fliall  rci^n  over  the  houfe  of  Ja- 
cob for  ever;   and  of  his  kingdom  there  fhall  be   no 
end. 

In  this  hiftory  of  our  Saviour's  miraculous  and  immaculate 
c6nfcption,_  we  hare  fevera!  thiiiiTj  obltTvalile,  as,  i.   Tlie 
iiuflenger  lent  from  heaven   to  publidi  tiie  news  of  ilie  con- 
ception of  the  Son  ofGod  ;  an  argil.     An  evil  angel   waz 
the  tirft  author  of  our  ruin  ;  a  good  angel   could  not  be  i  lie 
autlior  of  our  refloration,  but   is  tlie  joyful   reporter  of  it. 
2.   The  angel's  name,   Gabriel,  which   fignitlcs  the  power 
of  God  ;   the   f.inie  angel  who  had  many  hundred  years  be- 
fore decLired   to  the  prophet   Daniel  the  coming    of   the 
Melfiah.   3.   The  place  which  the  angel  is   fent  unto,  Na- 
7.areth  ;  an  obfcure  place  Itdi  taken  notice  of  ;  yea,  a  city 
in  Galilee,  out  of  which  ariies  no  prophet:  Kven  there  doth 
the  God  of  prophets  condefcen  I  to  be  conceived.      No  blind 
corner  of  Nazareth  can  hide  the  blelTed   Virgin  from  the 
,    angel  :     The   Javours  of    God  will   Hnd  out  liis    children 
wherever  they  are  withdrawn.     4.   The  perfon  whom  the 
angel  is  fent  unto  .•     To  a  virgin  efpwfed,  vihofe  name  war 
Mary.     For  the  honour  of  virginity,  Chrift  chofe  a  virgin 
for  his  mother  ;     For  the  honour  of  marriage^  a  virgin  ef- 
poufed  to  an  hnlband.     5.   The    meffage   itfelf,  Hail,  thtu 
that  art  highly  J  avored,  tht  Lord  is  -vith  thee,   Blejfed  art  thou 
among 'Momen.    Where  note-,   That  the  angel  falutes  the  vir- 
gin as  a/aint,  he  dotii  not  pray  to  her  as  a  goddefs.     Ths 
church  of  Rome  idolatroufly  ufes  thefe  words  as  a   prayer 
to  tlie  holy  Virgin  (faying  ten  Ave  Maries  for  one  Paler  NoJ- 
t'r)  whereas  they  are  only  a  falutation  ;     declaring  that  Ihe 
above  all  women,    had  the  honour  freely  confered  by  God 
upon  her  robe  the   mother  of  the    Melliah.     The    original 
word  llgnifies,  not /«//fl/^n^.-r,   hut  freely    hehved.      Com- 
pare Mary  with  other  renowned  women,  and  what  had  fhe 
belides  this  favour,  more  than  they  .'     Had  ftie  the  fpirit  of 
prophecy  ?  fo  had  they:  flad  (lie  the  fpirit  of  fandification .' 
iohad  they  :  And  ihe  had  no  more  immunity  and  freedom 
from  fin  and  death  than  they.    Accordingly,  fays  the  angel, 
Blejjed  art  thou  among  women:     He  doth    not    fay,  Blefled 
^xiihow  above -women.      Let  the  church  of  Rome  be  as  co'- 
pious  as  they  will  in  commendation  of  the  mother,  fo   they 
do  not  derogate  from  the  glory  of  the  Son.    But  how  fenfe 
kis  are  they,  (t.)  Li  turning  a  falutation   into   a  prayer  ? 
(2)   In  making  ufe   of  ihefe  words  upon  every  occafion, 
which  were  fpoken  by  an  angel  upon  a  fpecial  occafion  ?  (3.) 
In  applying  thefe  words  ro  her  now   in  heaven,  %\hich  fui- 
ted  with  her  only  when  flie   was  on  er.rth  faying,  Full  e/ 
grace  to  her  who  is  full  of  glory  ;  and,  The  Lord  is  luitk  thee 
to  her  that  is  -with  the  Lord?     6.  The  effecT:  which  the  fight 
and  falutation  of  the  angel,  had  upon  the  holy  Virgin  :   die 
was  afraid.     If  Zachary  before  was  amazed  at  the  fight  of 
the  angel,  much  more  the  Virgin,  her  fex  fubjecfting  her  to 
fear.     All  palTions,  but  particularly  the  palTion  of  fear,  dif- 
quiets  the  heart,  and  makes  it  unfit  to  receive  the  meflages 
of  God  ;  therefore  the  angel  infiantly  favs  unto  her,  Fear 
not  ■  let  joy  enter  into  thy  heart,  out  ot  whofe  womb  fliall 
come  forth  falvation.  Thus  the  fears  of  holy  perfonsdo  end 
m  comfort :  Joy  was  the  errand  which  the  auijel  came  upon 


1S9 

and  nor  terror.     What  l\u\:  cau^e  f?ie  iia.I  to  fear  the  prp- 
(ence  of  an  angel,  who  was  fo  highly  favoured    of  him  ,i^ 
whofe  prefence  the  angels  tremWe  !     But  we  Ice  the  hcli'.ll 
perfcm  on  earth  cannot  bear  the  prefence  of  an  holy  angel 
much  Ic^f.;  the  prefence  of  an  holy  God  ;   nor  ftand    bctorc 
the  manitcftations  of  his  favours  :     Lcrd,  how  unable  then 
wril  the  wicked  be  at  the  great  day  to  Itand  before  the  ma- 
nikrtations  ot  thy  fury  ?      If  the  fight  of  a  holy  angel  nou- 
makes  thebefl:ofiai:Ust(.qnakeand  tremble,  what  will  iheficrhi: 
of  an  infinitely  holy  and  jult  God  then  do,  when  the  wicked 
fiiall   be  flain    by    the  brightnefs  of  his  prefence  .'     L.^aly, 
I  he  cliaraftcr  which  the  angel  gives  of  the  perfon  thatlhould 
be  born  of  the  bl  e  ifed  Virgi  n  :     Hefiall  be  great,  and  called 
the  Son  of  the  HigheJL   Great,  inrefpecT:  of  his  perfon  :  Greet 
in  relpect  of  his  office  s  :     Great,  in  refpec^  of  his  kingdom  - 
for  God   would    fettle   upon  him    a   fpiritual   king.lo'm,  of 
which  David's   earthly   one  was  a  type,  which   (]i':,Il  uevcr^ 
be  abohfted  ;     though  the  adminiftration  of  it  by  the  word 
and  (acraments  Ihail  ccafe  at  the  day  of  judgment,  when  he 
iMl  deliver  upvthe  kingdom,  in  that  relpect,  to  his  Father. 
All  other  kingdoms  have  had,  or   fliall  have  their  periods, 
but  thegofpcl-church,  which  is  Chrift's  kingdom,  fliall  con- 
tinue till  his  kingdom  of  glory  be  revealed. 

34  Then  faid  Mary  unto  the  angel,  How  flial^ 
this  be,  feeing  I  know  not  a  man  ?  35  And  the 
angel  anfwered,  and  faid  unto  her,  The  holy  Gholt 
fliall  come  upon  thee,  and  the  power  of  the  Hiohefl 
fhall  overfhadow  thee  :  therefore  alfo  that  holy  thin.rr 
which  fliall  be  boin  of  thee,  fliall  be  called  the  Son 
of  God.  36  And  behold,  thy  coufin  Elifabeth.  flie 
hath  alfo  conceived  a  fon  in  her  old  age  :  and  this  is 
the  fixth  month  with  her,  who  was  called  barren. 3 7 
For  with  God  nothing  fliall  be  impoflible.  38  And 
Mary  faid,  Behold  the  handmaid  of  the  Lord,  be  it 
unto  me  according  to  thy  word.  And  the  an'^el  de- 
parted from  her. 

Cbferve  here,  i.   The  Virgin's  quefiion,  How jhall this  heP 
This  quefiion  did  not  import  her  denial  of  the  poflibility  of 
the  thing,  but  her  wonder  at  the  ftrangenefs  of  the  thing  ; 
it  proceeded  rather  from  a  defireof  information^  than  from  a 
doubt  of  infidelity.     Therefore  ftie  doth  not  fay,    this  can- 
not be.  nor,  how  can  this  be  ?    But  Ho-^u  fhall  this  be?  i  Shfi 
doth  not  diflruft,  but  demand  howher  virginity  fhall  become 
fruitful,    and  how  the,  being  a  Virgin,  could  bring  forth  a 
fon.     2.   The  angel's  reply  to  the  Virgin's  queftion  :    The 
Holy  Ghofl  fl)an  come  upon  thee.     Where  note.  The  angel  .le- 
clares  the  author  who,  but  not  the  manner  how  :  Tiic-  H;>- 
lyGholt  ihall  come  upon  thee  ;    but  in  what  way,  and  after 
what  manner  is  notdeclared.     No  mother  knows  the  min- 
ner  of  her  natural  conception;  what  prefuinption  had  it  been    " 
for  the  mother  of  the  Meffiah  to  have  inquired  how  the  Son 
of  God  could  take  fleih  and  blood  of  his  creature  ?   It  is  for 
none  but  the  Almighty  to  know   thofe  works  which  do  im- 
mediately  concern  himfelf.     3.   The  holy  and  immaculate 
conception  of  our  blelTed  Redeemer  :    The  Holy   Giiofljhall 
come  upon  thee,  and  the  power  of  the  mofl  High  fhall  werfhad. 
o'dithce;  vjherefors  thai  Holy  thing  -which Jhall be  bom  of  thee, 

fl^M 


190 


St. 


1, 


U 


K 


E. 


Chap.   1. 


Oj.ill  !,:■  r.  "  ".n'JCn:!;    that  is.  the  Ifoly  Ghcfi  fliDU 

prcpnrp  ■  rnmiicli  of  thy  flcfli,  blood,  or  feed,  as 

fli.ll    coi  ttitute  ihe  body  ofChrilJ:    For  thini,i;h  it   was  a 
woik  of  the  whole  trinitv,   yet  it  is  afcribcd  particuLrly  to 
the  Ho'y     CI  <  fl.  fanailication    being  his  peculiar    work. 
And  the  title  and  epithet  of  that  holy  thing,  (heweth  the  pa- 
rity and    immaciilatenefs  of  Chrift's  human  nature,  and  ihnt 
none  was  ever  born  tl;u?  holy  and.imniaculate  but  Chrift  on- 
Iv  ;   becaufe   none  had  ever  fuch  a  way  ard  means  ot  con- 
ception, but  only  he  :  Thercfire  that  hJy  thhg  fhall  be  called 
;hg  Sin  rj  CoJ;   not  conilituted  and  mncie,  but  evidenced  and 
declared.  Chrift  was  God  before  heafl"umed  flefh,  even  from 
et:rnity  :    but  his  taking  fltih  in  this  manner  evidences  him 
be    the  Son   of  Cod.    4.The  argnmentufedby  the  angel  to 
tonfirm  Marv  in  the  belief  of  what  he  had  told  her,  namely, 
the  wonderful  conception  of  hercoiidn  Ehfabeth  in  her  old 
age,  who  was  now  //x-  months  gone  vjith  child.     Where  note 
(i.)   What  an  exact  knowledge  God  has,  and  what  a  parti- 
cular notice  he  takes  of  all  the  chddren  ot  men:  he  knoweth 
■  not  only  ourfclves  but  our  relations  alfo  ;   Behold  thy  couftn 
Etifafteth  .•    The  knowledge  which  God  has  of  every  perfon, 
and  every  action,  is  a  clear  and  diftinft  knowledge.      (2.) 
ilow   the    angel  strengthens  her  faith   by  a  coniideration 
drawn  from  the  :ilniigluy  power  of  God  :  IVith  Cod  nothing 
fl?all  be  imp',(JibU,  be    it   never  fo  ftrange    and   diflicuk. 
There  is  no  fuch  way  to  overcome  difficulties,  asby  ftrength- 
cning  our  faith  in  the  almighty  power  of  God.     Faith  will 
enable  us  to  alfent   to  truth,  though  feemingly  incredible; 
and  to  believe  thepolfibility  of  things,  though  appearing  im 
pollible.     Laaiy,  How  the  Virgin  expreffes  her  faith   and 
obedieiicejherfubmiflion  and  entire  relignation  to  the  divine 
jile.ifure,  to  bedirpofed  of  by  God  as  he    thought  fit  :     Be- 
hJd  thi  handmaid  of  the  Lord,  be  it  unto  me  according  to    thy 
'Mord.     We  hear  of  ro  more  objeclions   or  interrogations, 
but  an  humble  and  fiibmiflive  fdence.      Learn  hence,  That  a 
gracious  heart,  when  once  it  underftands  the  pleafure    of 
God,  ^gues  no  farther,  but  quietly  refts  in  a  believing  ex- 
pedatBp  of  w  hat  God  will  do.     All  difputations  with  God, 
jitcv  1ms  will  is  madeknown  and  underftood,  arife  from  in- 
fidelity and  unbelief.     The  Virgin  having  thus  confentcd, 
'^"^nfhnily'conce'ved  by  the  overfhadowing power  of  the  ho- 
W  Ghoft. 


on  -f  And  Mary  arofe  in  thofe  days,    and  went 
into  the  hill  country  withhafte,  into  a  cityof  Judah; 
^o  ^nd  entered  into  the  houfe  of  Zachanas,  and  fa- 
luted  EH  (abeth.      41   And  it  came  to  pafs,  that  when 
Elifaheth  heard  the  fahitation   of  Mary,   the   babe 
Icapcdin  her  womb  ;   and  Elifabeth  was  filled  with 
■  i\]4  holy  Ghofl:      42  And  fhe  fpake  out  with  aloud 
voice,  ^nd  laid,  Blelfed  art  thou  among  women,  and 
blcilcd  is  the  fruit  of  thy  womb.      43  And  whence  » 
this  to  me,  that  tliC  mother  of  my  Lord  Ihouldcome 
to  me  ?     44  For  lo,  as  foon  as  the  voice  of  thy  falu- 
tation  founded  in   my  cars,   the  babe  leaped  in  my 
womb  for  joy.      45  And  blefled  zs  flie  that  believed: 
for  there  (hall  be  a  performance  of  thoie  things  which 
were  told  her  from  the  Lord. 

i^otc  here,  i.  The  viiuinade  by  the  Virgin  Mary  to  her 


coutin  Elifabeth.     The  holy  Virgin  hsd  unJerftcod  by  the 
a'l'-el,  that  Elifabeth  was  no  lefs  a  kin  to  her  in  condition 
th^n  relation,  being  both  fruitful  in  conception;  Ihe  haltens. 
into  the  hill-country    to  vilit  that  holy  matron  :    The    two 
wonders  of  the  world  were  now  met  underoneroof,  to  con- 
gratnlate  their  mutual  hnppinefs;  only  the  meeting  of  the 
iaints  in  heaven  can  paralel  the  meeting  of  thcfe  two  (aints 
on  earth.     2.    The  defign  and  intention  ot  this  vdit,  which 
was  partly  to  communicate  their  joys  toeach  other,  and  part- 
ly   to  ftrengthcn    the  faith  of  each  other  :     Such  a  foul  as 
has  Chrift  (piritually  conceived  in  it,  is  reftlefs,  and  cannot 
be   quiet  till  it  has  imparted  its  joy.     3.   The  effed  of  the 
Virgin's  falutation  :     She  had  no  fooner  fainted  Elifabeth, 
hut  the  babe  in  Elifabeth' s  womb  leaped  fjr  joy,  doing  homage 
and  paying  adoration  to  his  Lord,  who  was  then  in  prelcnce. 
If  Elifabeth  and  her  holy  babe    were  thus  rejoiced,  w hen 
Chrift   came  under  their  roof,  how  (hould   our  hearts  leap 
within  us,    when  the  fon  of  God  vouchfafes   to  come   into 
the  fecret  of  our  fouls,    not  to  vifit  us  for  an  hour,  but    to 
dwell   with   us,  vea,     to    dwell   in   us,   and  that  forever  ? 
4;  How  Elifabeth,  by  an  extraordinary  fpirit  of  prophecy, 
confirms  what  the  angel  before    had  told    he  holy  Virgin, 
Bltffcd,  fays  flie,  art  thou  among  women,  and  blejjldis  the  fruit 
of  thy  womb.    ver.  42.     Where  oZ/c-rvf,  How  Elifabeth  ac- 
knowledged the  incarnation  of  Chrift,  and  the  luiion  of  the 
divine   and  human  nature  in  the    perfon  of  the   Mediator. 
She  acknowledges  Chrift  her  Lord,  and  Mary  to  be  the  mo- 
ther of  the  Son  of  God.     Laftly,  how  the   Virgin  is  pro- 
nounced blefled,  not  fo  much  for  carrying  Chrift   in    her 
womb  by  fenfe,  as  for  bearing  him  in  her  heart  by  faith  : 
Bleffcd  is  fhe  that  believed.     Mary    was  not  (o   blelTed  in 
bringing  forth  Chrift,  as  believing  in  him  ;  yet  the  believing 
here  mentioned,  I  take  to  be  her  firm  afient  to  the  mtflTage 
which    was  brought  her  by  the  angel  ;  as  if  Elifabeth  had  . 
faid,  "Dumbnefs  was  inflicted  on  my  hufband  for  his  unbe- 
lief of  what  the  angel  faid,  but  'Bl'effed  art  thou  that  didrt 
believe  the  angel  :'  My  hufband,  a  man,  an  aged  man,   a 
learned  and  eminent  man,   aprieft  of  the  nioft   high  God  ; 
and  the  meflage  to  him  of  more  appearing  pollibility,  yet  he 
difbelieved.     But  thou  a  woman,    a  mean,    unlearned  wo- 
man, of  aprivate  condition,  and  the  meflage  brought  moft 
incredible  to  nature  and    realon,   and  yet  it   is  believed  by 
thee  !   Bleffed  therefore  is  fie  that  believeth;  and  know,  that 
as  a  reward  for  thy  faith,"  all  things  fijall  certainly  b:  per  for- 
med  that  were  foretold  thee  from  the  Lord."     Learn  hence,  I . 
That  it  is  the  property  of  Cod  to  do  great  [and   wonderful 
things.     Our    faith  nnift  be   great,  and   our   expeaation 
great  ;  great  expedaiions  from   God  honour  the  greatnefs 
of  God.     2.   Thus  if  our  faith  be  great,  Coi\'sperformanc. 
es  will  be  gracious  and  full.     Bleffed,  &c.  ver.   45. 


46  ir  And  Mary  faid.  My  foul  doth  magnify  the  " 
Lord,  \-j  And  my  fpirit  hath  rejoiced  in  G9d  my 
Saviour:  48  For  he  hath  regarded  the  low  efiate 
of  his  hand  maiden  :  for  beheld,  from  henceforth  all 
generations  Ihall  call  me  blefled.  49  For  he  that 
is  mighty  hath  dope  to  me  great  things,  and  holy 
in  his  name.  50,  \yn\  hismercy  ii  onthcm  t'l^^  *ear 
him,  fmm  generation  to  generation.  51  He  ham 
fhewcd  ftrength  with  hi*  arm  ;  he  hath  Icattcrcd  the 
^  proud 


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191 


proud  in  the  imagination  of  their  hearts.  52  He  them  with  a  Saviour,  who  lived  in  the  faith,  hope,  and  cx- 
Jiath  put  down  the  mighty  from  tlieir  feats,  and  ex-  pecLition  of  the  proinifcd  Melliah,  and  this  blefiingflie  de- 
clares was,  ^i.)  The  relult  of  great  mercy,  i'/t-rewfrnAfr/w^ 
hir  mercy,  bath  bolpfn  his  fcivant  Ijrael.  (a.)  The  effect  of 
his  trutii  and  faithfulnefs  in  his  promifes,  as  he  promlftd  to 
our  forefathers,  Abraham,  and  his  feed  forever.  Learn  hence. 
That  the  appearance  of  the  promilcd  Mtfliah  in  the  fulnefs 
of  time,  in  order  to  the  redemption  and  falvation  of  a  loft 
world,  it  was  the  fruit  of  God's  tender  love,  and  the  effed 
of  his  faithfulnefs  in  the  promifes  made  of  old  to  his  church 
and  children  :  He  hath  holpen,  &c.  v.  54. 

56  And  Mary  abode  with  her  about  three  months, 
and  returned  to  her  own  houl'e.  57  If  Now  Elifa- 
beth's  full  time  came,  that  fhe  fliould  be  delivered  ; 
and  fhe  brought  fortli  a  fon.  58  And  her  neigh- 
bours and  her  coufins  heard  how  the  Lord  iiad  fhew- 
ed  great  mercy  upon  her;  and  they  rejoiced  with 
her. 


alted  them  of  low  degree.  53  He  hath  filled  the 
hungry  with  good  things,  and  the  rich  he  hath  fcnt 
away  empty,  54  He  hath  holpen  his  fervant  Ifrael 
in  retnembrance  of  A/i  mercy,  55  As  he  fpake  to 
our  fathers,  to  Abrahain,  and  to  his  feed  forever. 

This  is  the  firft  canticle,  or  fong  of  praife,  recorded  in  the 
New   Teftament,  compcfed   by  the  bleOed  Virgin  with  un- 
fpeakable  joy,  for  defigning  her  to  be  the  inftrument  of  the 
conception  and  birth  of  the  Saviour  of  the  world  :  Where 
ohJtrve,\.     The  manner  of  her  praife,   her  i'oul  and    fpirit 
bear  their  part  in   the  work  of  thanklgiving,  My  fwl  doth 
magnify,  my  fpirit  hath  rejoiced.       As  the  fweeteft  mufic  is 
made  in  the  belly  of  the  inftrument,    fo  the  moft  delightful 
praife  arifes  from  the  bottom  of  the  heart.      2.   The  objedt 
of  her  praife  ;   fhe  doth  not  magnify  herfelf,  but  the  Lord  ; 
yea,  flie  doth  not  rejoice  fo  much  in  her  fon,  as  in  her  Savi- 
our.    Where  ;;3/^,  (i.)   That  flie  doth  implicitly    own  and 
confefs  herfelf  afinner  ;   for  none  need  a  Saviour,  buta  (in- 
ner :    And  (2  )  By  rejoicing  in  Chrill  as  her  Saviour,  (lie 
declares  how  (he  values  herfelf,  rather  by  her  fpiritual  rela- 
tion to  Chrift  as  his  member,  than  by  naturalrelation  tohim 
as  his  mother,  according  10  that  of  St.   Auftin,   Beatior  fuit 
IMaria  percipiindo  Chrijti  ftdem,    quam  concipiendo  carnem  ; 
(lie  might  have  been  miferable,   notwithftanding  (lie  bore 
him  as  her  fon,  had  (lie  not  believed  in  him  as  her  Saviour: 
Therefore  (lie  fings.  My  fpirit  hathrejoiced  in  Cod  my  Saviour. 
3.  How   (lie  admires  and  magni(ies  God's  peculiar  favour 
towards    herfelf,   in  cafting  an  eye   upon  her  poverty  and 
lowly  condition  >  that  (he,  a  poor  obfcure  maid,    unk^ovl'n 
to  the  world,  (hould  be  looked  upon  with  an  eye  of  regard 
by  him  that    dwells  in  the  highell  heavens.      Where  «o/e. 
That  as  God  magni(ied  her,  (he  magnified  him,   afcribing  all 
honour  and  glory  to  him  that  had  thus  dignilied  and  exaked 
her.     He  that  is   mighty  hath  done  for  me  gre.it  things,  and 
glorified  be  hts  r.ame.     4.   She  thankfully  cakes  notice,  that  it 
was  not  only  an  high  honour,    but  a  lafting  honour    which 
was  confered  upon  her.  All  generations  J}i  ad  call  me  blejfed. 
She  beholds  an  infinite  lafting  honour  prepared  for  lier,  as 
being  the  mother  of  an  univcrfal  and  everlaiting  blefling, 
which  all  former  ages  haddefired,   and  all  I'ucceeding  ages 
fliould  rejoice  in,  and  proclaim  her  happy  for  being  the  in- 
ftrument of.     5.  How  the  holy  Virgin  pafTes  from  the  con. 
liderr.tion  of  her  perfonal  privileges  to  the  univerfal  good- 
nels  of  God  ;  fliewing  us,  that  the  mercies  and  favours    of 
God  were  not  confined  and  limited  to  herfelf.  But  his  mercy 
is  on  all  them  that  fear  him,  throughout  all  gcneratir^ns.     She 
declares  the  general  providence  of  God  towards  all  perfons, 
his  mercy  to  the  pious,  his  mercy  is  on  all  ihtm  t.hut  fear  him; 
hisjaftice  on  the  proud,  hehathput  doivnthe mighty  frcmtheir 
fat,  i)nd  fcattered  the  proud  in  the  imaginatior:  of  their  hearts: 
his  bounty  to  the  poor,  he  fills  the  hungry  miih  good  tbivgs. 
Learn  hence,  "Phe  excellency  and  advantageous  ufefulneisof 
the  grace  of  humility  ;  how  good  it  is  to  be  meek  and  low- 
ly in  h'^arr.     This  will  render  us  lovely  in  God's  eye,  and 
though  the  world   trample  upon  us,    he  will  exalt  us  to  the 
sdmiration    of  ourlelves,  and   the  envy  of   our    defpil'erf. 
Lafily,    How  (he  magnifies  the  i'pecial  grace  (if^lod  in  our 
redemption,  he  hath  holpen  his  fervant  Ifrael ;  that  is,  blclRd 


Two  things  are  here  obfcrvchle,  i .   The  civil  couitefy  of 
the  Virgin  Mary  towards  her  coulin  Elifabcth.       She  flays 
with  her  three  months,  probably  till  (he  was  delivered  and 
brought  to  bed,  not  leaving  her  juft  ai;  the  time  of  her  tra- 
vail ;  for  the  angel  told  Mary,  ver.  36.     That  it  was  then 
the  fixlh  month  with  Elifabcth,  after  which  Mary  ftays  with 
her  three  months,  which  made  the  full  time.     To  vilit  and 
accompany  our  friends  in  the  time  of  their  diflrefs,  is   not 
only  an  aft  of  civil  courtcfy,  but  of  religion  and  piety  ;    not 
a  matter  of  indifference,  but  of  duty,  James  i.  27.   Pure  re- 
ligion andundcfikdis  this,  to  vifit  in  affliction  ;  thatis,  this  is 
an  eminent  adt  and  exercife  of  religion,    the  evidence   and 
fruit  of'fincere  religion  ;  and  the  Virgin's  cToing  this,  was 
an  act  and  inflance  of  her  piety,  as  well  as  of  her  civil  cour- 
tely-      2.    The  religious  joy,  and  fpiritual  rejoicing,    which 
the  neigboursand  kindred  exprefTedat  thelying  in  of  Elifa- 
betii  :  They  did  not  meet  together  upon  that  great  occafion 
only  to  eat  and  'drink  and  ;_make  merry  ;  but  they  rejoiced 
that  the    Lord  had fijewed  great  mercy  upon  her.     Oh,    how 
rarely  is  this  example  followed  in  our  age  !  At  the  deli^'Ery 
of  the  mother,   and  at  the  birth  of  the  child,    how  little  is 
God  taken  notice  of?   How  little  is  his  po^cr  magnified,  and 
his  goodnefs  celebrated  in   opening  the  womb,  in   giv^i^ 
flrength  to  bring  forth?   And  howraiely  is  this  the  lu'ojecT: 
ofdifcourle    atth.-  woman's  labour?   Verily,  if  the  mercy 
of  a  child,  and  the  fafe  delivery  of  the  mother  be  tlot    the 
firft  and  principle  things  taken  notice  of  at   fuch  rejoicing 
meetings,  they  look  more  like  P.igan  than  Chriftian  rejoic- 
ings. 

f'  59  And  it  came  to  pafs,  that  on  the  eighth  day, 
they  Game  to  circumcife  the  child  ;  and  they  called 
him  Zacharias,  after  the  name  of  his  father;  60  And 
his  mother  anfwcrcd,  and'faid,  Not  fo;  but  he  fliall 
be  called  John.  61  And  ibey  faid  unto  her,  There 
is  none  of  thy  kindred  that  is  called  by  this  name.  6 
And  they  made  figns  unto  bis  father  how  he  would 
have  him  called.  6^  And  he  aflced  for  a  writing  ta- 
ble, and  wrote,  faying,  His  name  is  John.  And 
they  marvelled  all.     64  And  his  mouth  w<is  opened 

i  in 


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\p.  I- 


iimnediattly,  ;ind  his  tongue  locfd,  and  he  fpakc, 
and  pr.ufcd  God.  65  And  fear  came  on  all  that 
dwelt  round  about  them:  and  all  thcfe  fayinqs  were 
noilcd  abroiul  throughout  the  hill-country  of  Judca. 
66  And  all  they  that  heard  tkm,  laid  thtm  up  in 
their  hearts,  faying.  AVhat  manner  of  child  fliall  this 
be  ?  And  the  hand  of  the  Lord  was  with  him. 

Ohftrve\\trt,    1  .The  circunicilion  cf  '..lO    child    at  eigli: 
days  old,  atcordin;;  to  the  comiiiandiiient,  Gen.  y.vii.  where 
A'//,-,  ftrrt,    Tlie  .irt,    c'trcu-.ncifwg;.     Srciuidly,  The   time, 
Jl  fifht   ti.tvs  oil.      Ood   comiiunded  every    inrile-i-hild  lu 
bccircunKiVtd,  htcaulc  ihc  males  by  the  forelkiii  propagate 
lin,  and  coiuey  orij!;in:il  impurity.     By  this   ordinance  God 
gnve  his  people  to  iiiiderlhnd  the  exceeding  Hlthinefs  of  lin, 
and  that  man  Uriiu^,^  fomethinsr  into   the  world   with  him, 
which  ought  prd'ertly  to  be  cut  off.     N^Je   alfo,  Tlie   time 
of  circuiiicifing   the    child,    alright   ilaysoit:  not  before, 
Itll  the  child  (hoiild  be  too  weak  to  'bear  the   p-iin  ;  ;ind  it 
nuift  not  be  defered    longer,  left  God  interpret  the  delayto 
be  a  contempt  of  the  ordinance.     Hence  by  the  wuy  we 
may  leant,   'J'hat  GoJ  did  not   tie  falvntion    to  the  outward 
fjcramcnt ;  for  if  the  child  had    perifhed  that   died    uncir- 
cumcifed,  it  had  been  an  hard  thing  to   defer   cir^umcilion 
eight  hours.     Ti?  not  the   want,   but    the   contempt   and 
iie'rleft  of  the  facranient   that  damns.     It  cgme    to  pafs  on 
ihs  eighth  day  they  came  to    c'trcumcife    the   child.     We  find 
in  fcripture  the  ordinance  appointed,  and  the  time  limited, 
but  neither  the  perfon  nor  the  place  declared;  Mofes's  wife 
tlrcumc'i/td  the  child,   and  that  in    an  inn,   Exod.      iv.     A 
duty  is  fometimes  pofitively  enjoined  in  the  fcripture,  when 
the  circumftanccs  belonging  to  the  duty  are  undetermined. 
Thus  the  facrameut  of  the   Lord's  fupper  is   appointed  by 
Chtiit;   but  the  time,  the  place,    the  gefture,  are  not  pofi- 
tively   commanded,    but    to   be  prudentially  determined. 
O'cfnve  2.     The  name  is  given,  or  at  leaft  declared  at  the 
time  of  the  child's  circumcifing,  and  that  by    his   parents  ; 
his  mother /aid  hejkall  he  cnUedJohn.     But  how  did  the  lao- 
ther  know  that,  when  her  hulband  was  dumb?   Anjjier,'  J'is 
like  her  hulband   Zachary  had   by  a  writing  informed    his 
wife  concerning  tlie  whole  vifion,  and  what  name  was  im- 
poitd  uponhini  by  the   angel  therefore   fhe  fays,  Hejl.all  he 
called  "J'-bn,  andZachary  ratafies  it.  His  name  is  John.     The 
nomination  was  originally  from  the  angel,  the  impofition  of 
the  name  is  now  at  circumcifion  froRi  the  parents.     3.  How 
ancient  a  cuftom    it  has  been  to  give  names  to  the  children 
nccording  to  tlie  names  of  their  fathers  or  kindred.     There 
is    n'.r.cof  thy    kindred cf  this  naync,    fay  they :   The  Jews 
made  it  a  part  of  their  religion  to  give  fnitable  names  to  their 
children,  and    Hgnilicanr  names,     Accordingly  they  either 
gave   them  narnes  to  put  them  in  remembrance  of  God's 
mercy  to  them,  or  of  their  duty  to  him,     TliusZatharv  fig- 
\mizitlie  rememhrance  of  Cud-    v,Iiich  name  points  at  God's 
mercy   in  remembering  him,  and  his  duty  in  remembering. 
God.     Well  then,  it  is  iifual  and  ulefnl  for  parents  to  give 
figiiilicatit  names  to  their  children  :   Then  let  children  have 
nn  holy  ambition  to  make  good  the  fignilicat ion  «5f  their  names. 
Thus  John  lignifies  the  grace  cj  Cod  ;  btuhow  wi.l  that  gra- 
cious nsme  rife  up  in  judgment  agaiiill    that  child  that  is 
gracelefs  ?   4.   How  Zachary's  fpeech  is  immediately  reflor- 
cdtohiai    ;ipon  the  iiaminj^  of  liis   child.     The  angel  ver. 


1 


20.  toKl  him,  heJlrMldhe  dumh  tiH the  things  he  had  told  I' 
fhould  leptrfortned :  and  no. v  that  they  were  per:or:»ci;, 
his  torque  is  lo-fed,  and  he  praifcd  Cod  in  a  moil  thankful  tn-.n- 
ner.  <.  The  effect  which  all  this  had  upon  the  ncighL.nir- 
hood  -Fear  came  upon  all  them  that  dwelt  round  ahou:  the;. 
that  is,  an  awful  and  religious  fear  of  GoJ,  occafio.^.ed  by 
thefc  miraculous  operations  ;  and  they  laid  up  ihefe  fayirg: 
in  their  heat  Is  ;  that  is,  conlldercd  of  them,  and  pondered 
upon  them.  It  argues  a  very  vain  fpirit  and  temper  of 
i:iind,  when  we  pafs  over  the  obfervaiion  of  God's  v.ondcr- 
ful  ads  with  a  flight  regard.  The  true  reafon  why  we  do 
fo  little  admire  the  wonderful  ads  01  God,  is  becaufe  we 
confider  fo  little  ol  them.  6.  The  fpecial  favour  vouchfaf- 
ed  by  God  to  this  child  John,  The  hand  of  the  Lord -was  upor. 
him  ;  that  is,  God  was  in  a  fpecial  manner  prefent  with  him, 
to  dircfl  and  afi'.l^  him,  to  protect  and  profper  him.  The 
hand  of  God  in  fcripture  (ignifies  the  help  of  God,  the 
ftrength  and  afii{lance  of  God.  The  hand  of  man  is  a 
weak  and  impotent  hand,  a  fliort  and  ineffetflual  hand  ;  but 
the  hand  of  God,  is  a  ftrong  hand,  an  almighty  hand,  able 
to  aflifl  and  help,  able  to  proted  and  preferve  :  Th.-  hand  rf 
thi  Lord  was  -jjith  him  ;  that  is,  the  hand  of  God  and  the  help 
of  God,  the  love  and  favour  of  God  to  fupporthim,  the  pow- 
er and  providence  of  God  to  proteft  and  preferve  him.  Lord, 
let  our  hearts  be  with  thee,  and  then  thy  heart  and  thy  help- 
ing hand  will  be  with  us. 

e-j  5  And  his  father  Zacharias  was  filled  with  the 
holy.Ghofl,  and  prophefied,  faying,  68  Bleiled  be 
the  Lord  God  of  Ifrae],  for  he  hath  vifited  and  re- 
deemed his  people,  69  And  hath  raifed  up  an  horn 
of  falvation  for  us  in  the  houle  of  his  fervant  David, 
70  As  he  fpakc  by  the  mouth  of  his  holy  prophets, 
which  have  been  fmce  the  world  began;  71  That 
we  Ihould  be  favcd  from  our  enemies,  and  from  the 
hand  of  all  that  hate  us  ;  72  To  perform  the  mtr- 
cy  promijedlo  our  fathers,  and  to  remember  his  holy 
covenant,  73  The  oath  which  he  fware  to  our  fa- 
ther Abraham,  74  That  he  would  grant  unto  us, 
that  we,  being  delivered  out  of  the  hand  of  our  ene- 
mies, might  fcnc  him  without  fear,  75  Inholinels 
and  rightcoufnefs  before  him,  all  the  days  of  our  life, 
76  f  And  thou,  child,  flialt  be  called  the  prophe 
of  the  Highcft  :  for  thou  fhalt  go  before  the  face  oi 
the  Lord,  to  prepare  his  ways  ;  "^y  To  give  know- 
ledge of  falvation  unto  his  people,  by  the  reminTion 
of  their  fins,  78  Through  the  tender  mercy  of  our 
God  ;  whereby  the  day  fpring  from  on  high  hath  vi- 
fited us,  79  To  give  light  to  them  that  fit  in  dark- 
nefs,  and  in  the  fliadow  of  death,  to  gtiide  out  feet 
into  the  way  of  peace. 

Here  ohferve,  t.  That  no  fooner  was  Zacliary  recovered 
and  reftored  to  his  fpeech  but  he  lings  the  praifes  of  his  Re- 
deemer, and  otiers  np  a  thanksgiving  to  (»od  :  The  belt 
return  we  can  mjke  to  God  for  the  ufe  of  our  tongue,  tor 
the  giving  or  reftoring  of  ou*-  fpeech,  is  to  puhlifiiour  Cre- 
ator'spragP^to  plead  liis  caufe,  an<i  vindicate  his  honour.  1. 
What  it  ii  that  Zachaiy  luakcs  the  iubjefi-maiter  of  his 

long 


'Ca-CP,  I. 


St. 


U 


K 


E. 


»93 


fon":  What  is  the  particular  nnd  fpecial  mercy  which  he 
prarfcs  ami  blcfTcs  God  for.  It  is  not  for  his  own  particular 
end  private  mercy;  namely,  the  recovery  of  his  fpecch, 
though  undoubhtedly  he  was  very  thankful  to  God  for  tliat 
mercy  ;  but  he  blelFcs  and  praifes  God  for  catholic  and  iini- 
verfal  mercies  bellowed  upon  his  church  and  people:  He  doth 
not  fay,  BlelFed  be  the  Lord  God  of  Ifrael,  that  hath  vifitcd 
me  in  his  mercy,  and  hath  once  more  loofed  my  tongue,  and 
rcftored  my  fpecch  ;  But,  BkJJ'ed  be  the  Lord  that  hath  vifitcd 
and  redeemed  hh  people.  Whence /ffl/-w,  that  it  is  both  the  du- 
ty and  difpofition  of  a  gracious  foul  to  abound  in  praife  and 
thankfulncfs  to  God,  more  for  catholic  and  univerfal  mercies 
towards  the  Church  of  God,  than  for  any  particular  and  pri- 
vate mercies,  how  great  focvcr,  towards  Iiimlelf.  BlcJJ'r/i  he 
Cod  for  vif.ting  and  redeeming  his  people.  Ohjenr  3.  In  this  c- 
vancclical  liymn  there  is  a  prophetical  prcdiclion,  both  con- 
cerning Chritl,  and  concerning  John.  Concerning  Chrift 
he  declares,  that  God  the  Father  had  fent  him  of  his  free 
^uiercy  and  rich  grace,  yet  in  performance  of  his  truth  and 
laithfulncfs  ;  and  according  to  his  promife  and  oath  which 
he  had  made  to  Abraham  and  the  fathers  of  the  Old  Tefta- 
iiicnt.  Where  note  (i.)  He  blefles  God  tor  the  comprchenfive 
blcfling  of  the  Meir\ah,  Bhjpd  he  the  hrd  God  cf  Ifrael,  nvho 
hath  vifited, his  people  \  namely,  in  his'Son's  incarnation.  The 
Lord  jefiis  Chrift,  in  the  fulnefs  of  time,  made  fuch  a  vifit  to 
this  finful  world,  as  men  and  angel?  admire  at,  and  will  ad- 
mire to  all  eternity.  (2.)  The  fpccial  fruit  and  benefit  of 
this  gracious  and  merciful  vifitation,  and  that  was  the  re- 
demption of  a  loft  world  ;  he  hath  vifited  and  re-leetncd his 
people.  T.  his  implies  that  miferable  thraldom  and  bondage 
which  we  were  under  to  fm  and  fatan,  and  exprcfTes  the  ftu- 
pendous  love  of  Chrift,  in  buying  our  lives  with  his  deareft 
blood ;  and  both  by  price  and  power  refcuing  us  ^out  of  the 
hands  of  our  fpiritual  enemies.  (3.)  The  charafter  given 
of  this  Saviour  and  redeemer;  he  is  an  horn  of  fidvation;  that 
is,  a  royal  and  glorious,  a  ftrong  and  powcriul  Saviour  to 
his  church  and  people.  The  horn  in  Icriplure  figiiifies  glo- 
ry and  dignity,  ftrength  and  power;  as  the  bcautv,  fo  ihc 
ftrcngth  of  the  beaft  lies  in  its  horn;  Now  Chrift  being 
ftyled  an  horn  of  falvation,  intimates,  that  he  himfelf  is  a 
royal  antl  princely  Saviour,  and  that  the  Salvation, which  he 
brings  is  great  and  plentiful,  glorious  and  powerful  :  God 
hath  rafed  up  an  horn  of  falvation  for  us  in  the  houfe  of  his  fr- 
vant  David.  (4.)  The  nattire  and  quality  of  that  falvation 
.nnd  deliverance  which  the  Son  of  God  came  to  accomplilh 
for  us:  not  a  temporal  deliverance,  as  the  Jews  expected, 
from  the  power  of  the  Romans  ;  but  fpiritual,  frojji  the  hands 
of  fin  and  Satan,  death  ard  hell :  his  defigii  was  to  purchafe 
a  fpiritual  freedom  and  liberty  for  tis,  that  we  might  he  enabled 
to  ftrve  him  xvithout  fear  \  th.it  is,  without  the  fervile  and  of- 
Icndingfcar  of  a  flave,  btit  with  the  dutiful  and  ingenuous  fear 

i  of  a  child  :  and  this  in  hclinefs  and  right  eoificfs  ;  that  is,  in 
the  duties  of  the  firft  and  fecond  table,  all  the  days  of  our  life. 
Lrnrn  hence.  That  believers  who  were  flaves  of  Satan,  are  by 
Chrift  made  God's  free  men.  Secondly,  That  as  fuch,  they 
cnye  Goda  fcrvice,  a  willing,  cheerful,  anddelightftd  fervice» 
withoTit  tcsr;  and  a  conftan!  p-.-rfevering  fcrvice  all  the  davsof 
their  life,  that  we  being  delivered  out  of  the  hands,  kc.  5.  The 
fource  and  lountain   from  whence  this  dorious  Saviour  and 


gracious  falvatisn  didar'.fe  aud  fpring,  namely,  from  the  mer- 
cy and  faithfulnefs  of  God  ;    To  perform  the  mercy  promifcd  ti 
our  forefathers,  and  to  remember  his  holy  covenant,  the  oath  which 
he  fxvare  to  our  father  Abraham.     Learn  hence.  That  the  Lord 
Jefiis  Chrift,  the  mercy  of  mercies,  was  gracioufly  promifed, 
and    faithfully  performed  by  God    to  his  church   and  people. 
Chrift   was   a  free  and   full   mercy ;    a  fuitable,  a   feafona- 
ble,  and    a   fatisfying  [^mercy ;    an    incomparable,    unfcarch- 
ahlc,  and  everlafting  mercy  ;  which  God  gracioufly   promifcd 
in  the  beginning  of  time,  and  faithfully  performed  in  the  fulnefs 
of   time'Thus  far  this  hymn  of  Zachary  refpedls  the  MelTiah. 
Obferve  4.  How  he  next  turns  himfelf  to  his  child,  and  pro- 
phecies concerning  him  :     And  thou,  child,  Jhall  be  railed  the 
froplet  of  ll.'c  Iligheil,  &:c.      N'.tc  (i  .jTlic  nattire  of  his  (.ft'ce, 
thou  /halt  be  a pr'phet ;  not  a  coinmon  and  ordinarv  ( ne,  but  ;i 
prophet  of  the  higheft  rank  ;  the  mtUcnger  of  the  Lord  of 
hofts.     A  prophet  thou  ftialt  be,  and  more  thana  prophet. fa.) 
As  the  nature  of  his  office,  fo  the  quality  of  his'work.     "Jhou 
fhclt go  before  the  Lord,  to  prepare  his  iiai :    Tliou.ftjalt  be  an 
herald  and  harbinger  to  to  the  Moft  High,  thou  fli.iltgobtfcire 
the  face  of  the  Mcftias,  and  by  thv  fcvcre  reproofs,  and  power- 
ful exhoitations,  fliall  prepare  his  way  before  him,  and  make 
men  fit  to  receive  this  mighty  Saviour.      Thou,  child,   llialt 
be  as  the  morning  ft.nr,  t^  foretel  the  glorious  arifmg  of  this 
Sun  of  rightcoufnefs.     I.earn  hence  (i.)  That  it  is  the  high- 
eft  honour  and  dignity  to  ferve  Chrift  in  the  quality  and  rela- 
(ion  of  a  prophet.     (2.)  That  it  is  the  ofFce  and  duty  of  the 
prophets  of  Chrift  to  prepare  and  make  fit  the  hearts  of  ir.cn 
to  receive  and  embrace  him.     5.  That  Zachary  having  Jpok- 
cn  a  fe-\v  words  concerning  his  fon,  he  returns  inftantly  toce- 
Icbrate  the  praifes  of  our  Saviour,  comparing  him  to  the  rifing 
f^un,  which  ihined  forth  in  the  brightnefs  of  iiis  gofpel,  to  en- 
lighten the  dark  corners  of  the  world  Through  the  tc-nder  mercies 
of   our  God, whereby  the  day-fpring  from  on  high  hath  vifitcd  us, 
to  give  light  to  them  that  fit  in  dnrkr.cfs.      Learn  hence  ( I .  ,Thai 
Jelus    Chrift  is  that  true  Sun  of  rightcoufnefs,   which  in  the 
fulnefs  of  time  did  fpiring  from  en  high  to  vifjt  a  loll  and  un- 
done world.     (2.)  That  the  great  -errand  of  Chrifts  coming 
into  the  world,  and  the  particular  end  of  his  appearing  in  the 
flefti,  was  to  give  light  to  them  that  fit  in  darhicf'.     (3.;  That 
it  was  nothing  lefs  than  an  infinite  mercy,  and  bowclsof  com- 
paftion  in  God  and  Chrift,   which  inclined  him  to  Come  from 
on  high  to  vifit  them  that  fit  in  darknefs  :  Through  the  tender 
bowels  of  mercy  in  our  God,    whereby  his  own  anilouly  Son 
fprung  from  on  high  to  vifit  i:s  here  below,  who  fat  in  darknefs 
and  tl-.efhadow  of  death  ;  and  to  guide  our  feet  into  the   way 
that  leads  to  everlafting  peace. 

80  And  the  child  grew,  and  wnxed  flrong  infpi- 
rit,  and  was  in  the  del'crts  till  the  day  of  hisfhcwin^j 
unto  liVacl. 

Here  we  have  a  fliort  account  of  John's  private  lite  before 
he  entered  upon  his  pid)lic  miniftr),  which  was  at  thirty  year? 
of  age;  He  grcw,x\\zt\s,  in  bodily  ftature,  and  ivaxed flrong 
infpirif  i  that  is,  in  the  gifts  and  graces  of  the  holy  Spirit, 
whicl'iiicreafed  with  his  age,  and  fticvvid  ihemfilves  inhime- 
very  day  more  and  more.  Jnd be  was  in  the  deferts;  that  is,the 
moununious  country  of  Judca,  where  he  was  born,  .till   the 

B  B  tin\e 


'34 


St. 


U 


K 


E. 


Chat.  {. 


time  of  his  piearhing  t«,  and  am«r»ftthe  J^ws  ;  nol  that  he 
lived  like  a  hermit,  reciufL'  from  all  fo.icty  with  men,  but 
comcntcd  liiinfclf  to  continue  in  an  obfciirc  privacy,  till  called 
forth  to  promulae  and  preach  the  gofpcl  :  And  when  that 
time  was  coir.e,  John  leaves  the  hill  country,  and  enters  ^virll 
unwearied  diligence  upon  his  ininillry  :  Jiachhig  us,  by  his 
example,  That  when  we  arc  fit  and  ri[)e  for  public  fervicc, 
we  fhouki  no  kfs  willingly  leave  our  obfi.uritv,  than  when  wc 
took  the  benefit  of  it  for  our  preparation.  John  »bode  in  the 
dejertstill  his  fheivlng  unto  Ifrael ;  that  is,  till  tlic  time  of  his 
fetting  forth  to  execute  his  odice  among  the  Jews. 

CHAP.     II. 

N  D  it  came  to  pafs  in    thofe  days,  that   there 


A 


wont  out  a  decree  from  Caefar  Aguflus,  that 
all  the  world  fhould  be  taxed.  2  (And  this  ta.xing 
was  firfl  made  when  Cyrenius  was  governor  of  Sy- 
ria). 3  And  all  went  to  be  taxed,  every  one  into 
his  own  city.  4  And  Jofeph  alio  went  up  from  Ga- 
lilee, out  of  the  city  of  Nazareth,  into  Judea,  unto 
the  city  of  David,  which  is  called  Bethlehem  ;  bccaufe 
lie  was  of  the  houfe  and  lineage  of  David  :  5  To 
be  ta.ved,  with  his  efpoufcd  wile,  being  great  with 
child.  6  ?  And  fo  it  was,  that  while  they  were 
there,  the  days  were  accomplifhed  that  flie  fhould 
be  delivered.  7  And  (he  brought  forth  her  firft-born 
Ion,  and  wrapped  him  in  fwaddling  clothes,  and 
laid  him  in  a  manger;  becaufe  there  was  no  room 
for  them  in  the  inn. 

The  conclufion  of  the  former  chapter  acquainted  us  with 
the  birth  ot  John  the  Baptifl  ;  the  beeinning  of  this  chapter 
relates  the  birth  of  our  S;iviour  Jefus  Chrift,  and  the  remar- 
kable circumftsnces  which  did  attend  it.  And  here  wc  have 
ahfervabk,  I.  The  place  where  he  was  born,  not  at  Nazareth, 
but  at  Bethlehem,  according  to  the  prcdidion  of  the  prophet 
Micah,  chap.  v.  2.  And  thou,  Bethlehem,  in  the  land  of  Jiidah 
mrt  not  the  haft  among  the  princes  of  ytiduh,  for  out  cfthce  fhall 
torn:  a  governor  that  (hall  rule  my  people  Ifrael.  We  may  fup- 
pofe  thattheblcffcd  Virgin  little  thoiit;ht  of  changing  her  place 
but  to  have  been  delivered  of  her  holy  burden  at  Nazareth, 
where  it  wasconccivcd.  Her  houfeat  Nazsreih,  was  honoured 
by  the  prefence  of  the  angel  ;  yea,  by  the  overfhadowing 
power  of  the  holy  Ghoft  :  That  houfe  there,  we  may  fup- 
pofe,  was  moft  fatifTadory  to  the  Virgin's  defire.  }3ut  he 
that  made  choice  of  the  womb  where  his  Ton  fhouki  be  con- 
ceived it  ■was  fit  he  lljould  alfo  cliufc  the  place  where  his  Son 
ftiould  be  born.  And  this  place,  many  himdrcd  years  before 
the  nativity,  was  foretold  llionld  be  Bethlehem,  i.  How  rc- 
nurkable  the  providence  of  God  was  in  bringing  the  Virgin 
up  from  Nazareth  to  Bethlehem,  that  Chrilt,  as  it  was  pro- 
phefied  of  him,  might  be  born  there.  Auguilus,  the  Roman 
emperor,  to  whom  the  nation  of  the  Jews  was  now  become 
tributary,  puts  forth  a  decree,  that  all  the  Roman  empire  (hould 
have  their  namesar.d  families  enrolled,  in  order  to  their  bemg 
taxed.  This  edict  required,  that  every  family  (hould  repair 
to  that  city  to  which  they  did  belong  to  be  enrolled  and  taxed 
there.  Accordingly  Jofeph  and  Mary,  being  of  the  houfe  and 
lineage  of  David,  have  recourfc  to  Bethlehem,  tliccity  of  Da- 
fid,  where,  according  to  the  prophecy,  the  Mefliss  was  to 


be  born.  Here  n-He,  How  the  wif4oni  of  God  over-rules  the 
aftions  of  men,  for  higher  or  nobler  ends  than  what  ihey  aim- 
ed at.  The  emperor's  aim  by  thisedi<5l  was  to  fill  his  coffers; 
God's  end  was  to  fulfil  his  prophecies.  3.  How  readily  Jo- 
feph and  Miry  yid  led  obedience  to  the  edidt  and  decree  of 
this  hc.Ttiicn  emperrif.  It  was  no  lefs  than  four  days  journey 
from  Nazareth  to  Bethlehem  :  How  jufl  an  excufe  might  the 
Virgin  have  pleaded  for  her  abllnce  ?  What  woman  ever 
undertook  fo  hazardous  a  journey,  that  was  fonear  her  delivery  \ 
And  Jofeph,  no  doubt,  was  fulfil iently  unwilling  to  draw  her 
forth  into  fo  maiiifift  a  hazard.  But  as  ihc  cmperor'scommand 
WIS  fo  prer^mptory,  fo  their  ohd'cnce  was  exemplary.  Wo 
mufl  not  plead  diificuly  for  withdrawing  our  obedience  to  fu- 
preme  commands.  How  did  our  bkiled Saviour,  even  in  the 
womb  of  his  mo'her.vicl.l  homise  to  civil  rules  and  gnern- 
ors  !  the  firlt  leflim  which  Chrilfs  example  lauaht  the  world, 
was  loyalty  and  (bedicnce  to  the  (upreme  magilfrate.  4.  Af- 
ter many  weary  Heps,  the  holy  Virgin  comes  to  Betfilchem, 
where  every  houfe  is  taken  up  by  reafon  of  the  great  conflu- 
ence of  people  that  came  to  be  taxed  ;  and  there  is  "no  room  f  r 
Chrifl  but  in  a  ftahlc  :  The  flnblc  is  our  Lord's  palace,  the 
manger  is  his  cr.-»dlc.  Oh,  how  can  we  be abafed  low  enough 
for  him  that  thus  negleded  himfclf  for  us!  What  anearlyin- 
dication  was  this,  that  our  Lord's  kingdom  was  not  of  this 
world  1  Yet  fome  obferve  a  myflery  in  all  this  :'  An  inn 
is  domus  puhlici  juris,  not  a  private  houfe,  btit  open  and 
free  for  all  paiTcngers,  and  the  ftable  is  the  commoneft 
place  in  the  inn  ;  to  mind  us,  that  he  who  was  born  there, 
would  be  a  common  S.niour  to  high  and  low,  nible  and  bife, 
rich  and  prx)r,  Jew  and  G -utile  ;  call  d  therefore  f.>  often  the 
Son  of  man  ;  the  defign  of  his  birth  being  for  the  benefit  of 
mankind. 

8  ?  And  there  were  in  the  fame  country  Ihep- 
herds  abidin:^  in  the  field,  keeping  watch  over  their 
flockliy  night,  g  And  lo,  the  an^el  of  the  Lord 
came  upon  them,  and  the, glory  of  the  Lord  flione 
round  about  them;  and  they  were  fore  afraid.  10 
And  the  angel  faid  unto  them,  Fear  not :  for  behold, 
I  bring  you  good  tidings  of  great  joy,  v/hichfliall  be  to 
all  people.  1 1  For  unto  you  is  born  this  day;  in  the 
city  of  David,  a  Saviour,  which  is  Chrifl  the  Lord. 
12  And  this  fliall  be  a  fign  unto  you  ;  Ye  fhall  find 
the  babe  wrapped  m  fwaddling  clothes,  lying  in  a 
manger. 

Here  wetiave  tlie  promulgation,  andfirftpublifliing  of  our 
Saviour's  birth  to  the  world.  The  angel  faid  unto  the  (liepherdi 
I Lring you  glad  tidings.  A  Saviour  is  born.  "Whcic  cfferve, 
I.  The  meilengers  employed  by  God  to  publilh  the  joyful 
news  of  a  Saviour's  binh  ;  the  holy  angels,  heavenly  melTcn- 
gers  employed  about  a  heavenly  work  :  It  is  worth  notice, 
how  ferviceablc  the  angels  were  to  Chrii^  upon  all  occafions, 
when  he  was  here  upon  earth  ;  an  angel  declares  his  concep- 
tion ;  an  hofl  •>f  nncels  publilli  his  birth  ;  in  his  temptation, 
an  angel  ftrengthenshim ;  in  his  agony,  an  angel  comforts  him; 
at  his  refurreaion,  an  angel  rolls'  away  the  ftcne  from  tha 
door  of  the  fepulchre  ;  at  his  afcenfion,  the  angels  attend  iiim 
up  to  heaven  ;  and.it  his  fecond  coming  to  judge  the  world  he 
fhall  be  revealed /row  heaven  with  his  holy  angels.  And  great 
reafon  there  i^that  ths  angels  fhould  be  thus  officious  in  their 

at 


Chap,  it. 


£t. 


U 


K 


E. 


»95 


attendances  upon  Chrirt,  who  is  an  head  of  confirmation  tb  them, 
as  he  was  an  head  of  redemption  to  fallen  man.  2. 
Tlieperfon's  to  whom  this  joyful  meflage  of  a  Saviour's  birth 
is  firlt  brought,  and  they  are  the  Hiepherdj.  The  angel  Jaid 
nnto  the  /hfpherds,  Fear  not.  [i.)  Becaufe  Chri(l  tht  great 
flicpherd  of  his  churcli  was  come  into  the  world.  (2.)  Be- 
caufe  he  was  of  old  promifed  to  ihephcrds,  the  old  patriarchs, 
Abraham,  Ifaac,  and  Jacob,  who  by  thiir  occupation  were 
flicpherds.  3.  The  time  when  thefe  fhcpherds  had  the  ho- 
nour of  this  revelation  ;  it  was  not  when  they  were  aflecp  on 
their  beds  of  idlcnefs  and  floth,  but  when  they  were  lying  a- 
broad,and  watching  their  flocks.  The  bleflings  of  heaven  u- 
fuallymcet  U5  in  the  way  of  an  honefl  and  induftrious  dili- 
gence ;  whereas  the  idle  are  fit  for  nothing  hut  temptation  to 
work  upon.  Ifthefe  fhepherds  had  been  fnoringin  their  bedy, 
they  had  no  more  fcen  angels,  nor  yet  heard  the  news  ot  a 
Saviour,  than  their  neighbours.  4.  The  nature  and  quality 
of  the  mefiagc  which  the  angel  brought,  it  was  a  melFage  of 
joy,  a  mcdage  oi  grent  jcy,  a  meflage  oi  great  joy  unto  all  people. 
For  here  w  as  born  a  Son,  that  Son  a  Prince,  that  PrinccaSa- 
viour,  that  Saviour  not  a  particular  Saviourof  the  Jews  only, 
I  but  an  univcrfal  Saviour  whofe /alvalton  is  to  the  ends  cf  the 
emrth.  Well  might  the  angel  call  it  a  melTage,  or  glad  tidings 
of  great  joy  unto  all  people.  5.  The  ground  and  occafion  of 
this  joy,  the  foundation  of  all  this  gocxl  news  which  was  pro- 
claimed in  the  ears  of  a  loft  world  :  And  that  was  the  birth  of 
a  S.aviour,  ver.  11.  Zir(7r?j  hence,  (i.)  That  the  incarnation 
and  birth  of  our  Lord  Jefus  Chrift,  and  his  manifeftatoin  in 
our  flefti  and  nature,  was  and  is  matter  of  exceeding  joy  and 
rejoicing  unto  all  piople.  (2.)  That  the  great  end  and  defign 
of  our  Lord's  incarnation,  and  corning  into  the  world,  wasto 
be  the  Saviour  of  loft  finners:  Unto  you  isbcr,i  a  Saviour;  which 
is  Chriji  the  Lord. 

13  And  fiiddcnly  there  was  with  the  angel  a  mul- 
titude of  the  heavenly  hofl,  praifini^  God,  and  faying, 
J  4  Glory  to  God  in  the  higheft,  and  on  earth  peace, 
good- will  towards  men. 

Although  the  birth  of  ourblefTed  Saviour  was  publifhed  by 
one  angel,  yet  it  is  celebarted  by  an  hoft  of  angels;  a  whole 
choir  of  angels  chant  forth  the  praifes  of  almighty  GckI,  upon 
this  great  and  joyful  occafion.  Here  obferve,i.  The  fingers. 
2.  The  fong  itfclf.  The  fingers  of  this  heavenly  anthem  are 
holy  angels;  called  «■« /^s/?,  partly  for  their  number,  and  partly 
for  thei'r  order.  Where /r^zn?,  (i.)  The  goodnefs  and  fweet 
difpofition  of  thefe  blciredfpii  its,  inwhofcbofom  that  canker- 
ed pafllon  has  no  place  ,  if  it  had,  there  was  neveafuch  an  oc- 
cafion to  ftir  it  up  as  now  :  But  heaven  admits  of  no  fuch  paf- 
fion ;  envy  isa  native  of  hell,  it  is  the  fmoke  of  the  bottomlcfs 
pit,  the  charadlcr  and  temper  of  the  apcftate  fpiri'.s:  thefe 
rrrieve  at  the  happincfs  of  man,  as  m.uch  as  the  angels  rejoice, 
b  ye  bleffed  angels,  what  did  thefe  tidings  concern  you,  that 
ruined  mankind  fhoiild  be  taken  again  into  favour  ;  whereas 
fhofe  of  yourown  hoft,  which  fell  likcwife,  remained  tlill  in 
thatgulph  of  perdition,  into  which  their  fin  had  plimgcd  them, 
without  either  hope  of  mercy,  or  poffibility  of  recovery  ?  the 
lefs  we  repine  at  the  good,  and  the  more  we  rejoice  at  the  hap- 
pincfs of  others,  the  more  like  we  are  to  the  holy  angels  ;  yea, 
the  more  we  refemble  God  himfelf.  (2.)  Did  the  angels  thus 
joy  and  rejoice  for  us  ?  Then  what  joy  ought  we  to  exprcfs 
for  ourfelvcs?     Had  we  the  tongue  cf  jn^els,^e  cotiW  r.ot 


fufficicntly  cltant  forth  the  praifts  of  our  Redeemer.  Eterni- 
ty itfelf  would  bo  too  fhort  to  fpond  irr  the  rapturous  contem- 
platbn  of  redeeming  mercy.  3.  The  anthem  or  fong  itfelf, 
which  begins  with  a  doxology.  Glory  be  to  Gid  inlhehighe/l; 
that  is,  let  God  in  the  hii;hefl  heavens  be  glorified  by  the  an- 
gelsthatdwcll  on  high.  The  angelical  choir  excite  thcmfilves, 
and  all  the  hoft  of  angels,  to  give  glory  to  God  for  thcfc  won- 
derful tidings  ;  asifthey  had  faid,  "Let  the  power  the  wif- 
dom,  the  goodnefs  and  incrcy  of  God,  be  acknowledged  and 
revered  by  all  the  hoft  of  heaven  forever  and  ever."  Next  to 
the  doxology  follows  a  gratulation  :  Glory  be  to  God  in  the 
\n^c^,  for  their  is  peace  on  earth,  tind  good-ui II  tnvards  men. 
ThcbirthofChrift  has  brought  a  peace  of  reconciliation  betwixt 
God  and  man  upon  earth  ;  andalioa  pieccofamity  and  concord 
betwixt  man  and  man,  and  is  therefore  to  be  celebrated  with  ac- 
clamations of joy, 

15  And  itcame  to  pafs,  as  the  angels  wdre  gone 
away  from  them  into  heaven,  the  fhepherds  faid  one 
to  another,  Let  us  now  go  even  unto  Bethlehem, 
and  fee  this  thing  which  has  come  to  pafs,  which  the 
Lord  hath  made  known  unto  us.  16  And  they 
came  with  hafte,  and  found  Mary  and  Jofeph.  and 
the  babe  lying  in  a  manger.  17  And  when  they 
had  feen  it,  they  made  known  abroad  the  fiiying 
which  was  told  them  concerning  this  child.  28  And 
all  they  thatheardit,  wonderedat  thofe  things  which 
were  told  them  by  the  fliepherds.  19  But  Mary 
kept  all  thefe  fayings,  and  pondered  them  in  her  heart. 
20  And  the  fhepherds  returned  glorifying  and  prailing 
God  for  all  the  things  that  they-had  heard  and  feen,  as  ic 
was  told  unto  them. 

Several  particulars  are  here  ohfervible,  as,  I.  That  the 
fhepherds  nofooner  heard  the  news  of  a  Saviour,  but  they  ran 
to  Bethlehem  to  feek  him  ;  and  though  it  was'at  midnight,  yet 
they  delayed  not  to  go.  Thofe  that  left  their  beds  10  attend 
their  flocks,  now  leave  their  flecks  to  enquire  after  their  Savi- 
our. Learn  \.\\cncc,  That  a  gracious  fmil  nofooner  hears  where 
Chrift  is,  but  iiiftantly  inakes  out  after  him,  and  judges  no 
earthly  comfort  too  dear  to  be  left  and  forfaken  for  hiir. 
Thefe  fhew,  that  they  prefercd  their  Saviour  before  flieep.  1. 
Thefe  fhepherds  having  found  Chrift  thcmftlves.  do  make 
him  known  unto  others,  ver.  17.  Z.'^arn,  That  fuch  as  havr' 
found  Chrili  to  their  comfort,  and  taftcd  that  the  Lord  is 
gracious  to  thcmftlves,  cannot  hut  recommend  1  im  to  the  love 
and  admiration  of  others.  %.  What  efFcft  thih  relation  had 
upon  the  generality  of  pcopte  that  heard  it ;  it  wrought  in 
them  amazement  and  aftoniftimeiit,  but  not  faith  :  7 he  pec- 
pie  zio'^dered,  but  not  believed.  It  is  not  the  hcarinsr  of  Chrift 
with  the  hearing  of  the  ear,  ror  the  feeing  of  Chrift  wi  hthe 
outward  eye;  nciihcr  the  hearing  ot  his  doftrinc,  nor  the  fight 
of  his  miracles,  will  work  divine  faith  in  the  foul,  without  the 
concurring  operation  of  the  hrly  Spirit:  The  cffcft  which 
thefe  things  had  upon  Mary,  quite  different  from  what  they 
had  upon  the  common  people;  they  zv:r.deri-d,  Jhe  pondered  ; 
the  things  that  affe£ttd  their  heads  influenced  her  heart  ;  Sht 
kept  all  thofe  fciyings,  ar.d  pjndercd  them  in  her  heart. 

2 1   %  .And  when  ci^ht  days  were  accompli  Ihcd  for ' 

R  B  2  thr 


39^ 


U 


K 


Chap,   rt 


the  circumcifin»  of  the  child,  his  name  was  called 
Jesus,  which  v/as  fo  named  of  the  angel  before 
he  was  conceived  in  the  womb. 

Two  things  are  here o^mi/Wif,  i.  Our  Saviour's  circiim- 
cifion,  and  tnc  name  given  him  at  lus  criuincifion,  Tiicre 
«as  no  impurity  in  the  Son  of  GoJ,  anilyct  he  iscircumcifcd, 
iind  baptized  alCo,  though  he  had  ncitiicr  fihh  nor  forcdcin, 
whicli  wanted  cither  tlie  circunicilint;  knife,  or  the  baptifmal 
■v\'ater,yei  lie  conilefcends  lo  be  botii  circumciftdand  baptized; 
thereby  llicwing  that  as  he  was  made  of  awonian,  Co  he  would 
be  made  under  the  law,  which  he  punfliially  obfervcd  to  a 
little.  And  accordingly,  he  was  not  oiilycircunicifed,  but  cir- 
i'liincifed  the  tii;htliday,  as  theceremoniallaw  required:  And 
thus  our  Lord /Ji^W.'^ (7/7 r;V/'/.-5(<//;</j(,  Mat.  iii.  15.  2. The 
ii.inic  gi\  en  at  our  SayioiKS  tirctmicifion,  His  name  uvis  call- 
etl'Jejus:  that  i^,  a  Saviour,  he  being  to f rive  his  people  from 
tie'rfins.  Matt",  i.  21.  The  great  end  of  Chrift's  con-iing 
into  the  vvorld  was  to  fave  pcrfoiis  from  the  piuiiihincnt  and 
power  of  their  fins.  Had  he  not  faved.iis  from  our  fins,  we. 
midt  ha\e  died  in  our  fins,  anddied  for  our  fins,  andthateter- 
II  illy.  Never  let  us  then  fit  down  defpondins:,  cither  under 
ih-.'  guil',  or  under  ihe  power  of  our  fins;  and  coiuhulc,  that 
thev  are  either  To  great,  that  they  cannot  be  forgiven,  or  fo 
Hro.ng  that  they  can  never  bo  overcome. 

22  ?  And  when  the  days  of  her  purification,  ac- 
cordin:j  to  the  law  of  Mofcs,  were  accomplifhed  they 
brought  hitn  to  ferufalcm,  to  prefent  him  to  (he 
Lord  ;  23  (  As  it  is  wnttcn  in  the  law  of  the  Lord, 
Every  male  that  openeth  the  womb  fhall  be  called 
holy  to  the  Lord  ;)  24  And  to  olFcra  facrifire,  ac- 
cordin;j  to  that  which  is  laid  in  the  law  of  the  Lord, 
A  pair  of  turtle-doves,  or  two  young  pigeons. 

A  twofold  adl  of  obedience  doth  the  h(^ly  Virgin  here  per- 
form to  two  ceremonial  laws  ;  the  one  conccrningtlie  purifi- 
cation of  women  after  child-birth,  the  other  concerning  the 
prtfenting  the  male-child  before  the  Lord.  The  law  con- 
cerning the  puiificat  ion  of  women  we  have  recorded,  Levit. 
-xii.  where  tlie  time  mentioned  for  t!ie  woman's  purification 
is  fet  down  ;  namely,  after  a  male  child  forty  tkiys,  after  a  fe- 
male foinjcre  days  :  After  which  time  Ihe  was  to  bring  a- 
iamb  of  (I  year  old  for  a  burnt  offering,  in  cafe  flie  wasa  pcrfon 
ot  ability  ;  or  a  pair  of -tujik  dtn/ts,  or  tu)0  young  pigeoiii-,  in 
cafe  of  extreme  po\crty.  Now  as  fothe  Virgin's  purificati- 
on, ol'fcrvc,  I.  That  no  fooner  was  flic  able  to  \valk,  but  fiic 
travels  to  the  temple.  Where  note,  that  fhc  vifited  God's 
honfi:  at  Jerufidtm  before  her  own  houfe  at  N.izareth.  Leant 
thence,  That  fuch  women  whom  God  has  blelfed  with  fafety 
of  deliverance,  if  they  make  not  tiieir  firft  vilit  to  the  temple 
of  God,  to  offer  up  their  praifes  and  thankfgivings  there,  they 
iire  fttangers  to  the  Virgin's  piety  and  devotion.  2.  Another^ 
aft  of  Mary's  obedience  to  the  ceremonial  law  :  She  prefent- 
c(l  her  child  at  Jerufalein  to  the  Lord.  But  how  durft  the 
Lleffed  Virgin  carry  her  holy  babe  to  Jcrufilcm,  into  Herod's 
momh  ?  It  was  but  a  little  before  that  Herod  fiiuyht  the  young 
child's  life  to  deflroy  it  ;  yet  the  holy  Virgin  fticks  not,  in  c- 
bedience  to  the  commands  of  Go<l,  to  carry  him  to  Jertifalem, 
Learn  hence,  That  no  apprehenfion  of  clangors,  cither  immi- 
nent or  approaching,  either  at  hand  or  afar  off",  ought  to  hin- 
der u:  from  pcrforniingour  duty  to  almighty  God:  Wc  ought 


not  fo  neglccl  a  certain  duty,  to  cfcape  an  uncertain  danger- 
Farther,  Ar.thc  obedience,  fo  the  humility  ofthe  holy  Virgin,, 
in  fubmitiif>g  to  the  law  for  purifying  of  uncleannefs  :  For 
thus  (he  might  have  pleaded,  "What  need  have  I  of  purging, 
who  did  not  conceive  in  fiti  ?  Other  births  arc  from  men,  but 
mine  is  from  the  Holy  Ghoft,  u  ho  i.<  purity  iifelf  :  Other 
women's  children  are  under  the  law,  but  mine  is  above  the 
law."  But  like  the  mother  of  him  whom  it  behoved  to  fulfil 
all  rightcoufners,  (lie  dutifully  fulfils  the  law  of  God  without 
qiwrrellingordifputing.  Lallly,  As.  the  exemplary  humility, 
10  the  great  poverty  ot  the  IrJv  Virgin  :  She  has  not  u  iamb, 
but  comes  with  her  two  doves  to  God.  Her  oftcriiig  declares 
htr  penury.  The  beft  are  fometimcs  the  poorcft,  fcldom  the' 
vvcalthiell  ;  yet  nt.ne  are  fo  poor,  but  God  expects  an  offer- 
ing from  them:  He  looks  for  fomcwhat  from  every  one,  not 
from  every  one  alike. The  providence  of  God  it  is  that  m;  kts 
a  difference  in  perfons  abilitiey,  but  his  pleafuj-e  will  make  no 
difference  in  the  acceptation:  fVhere  there  is  a  willing  minu,  it 
Jhall  be  accepted  according  t<i  ivhat  a  perjon  hath ^  %  Cor.  viii. 
12. 

25  And  behold,  there  was  a  man  in  Jerufalcm, 
whole  name  -wai  Simeon  ;  and  the  fame  man  a'fli  jufl: 
and  devout  waitn^  forthe  confolation  of  HVael  :  and 
tiic  Holy  Gholl  was  upon  him.  26  And  it  was  re- i 
vealed  unto  hiin  by  the  Holy  Ghofl,  that  he  fliould 
not  fee  death  before  he  had  feeii  the  Lord's  Chrift. 
27  And  he  came  by  the  Spirit  into  the  temple:  and 
when  the  parents  brought  in  the  child  Jcfus,  to  dolor 
him  after  the  cufloin  of  the  law,  28  Then  took  he 
liim  up  in  his  arms,  and  blefled  God,  and  laid,  , 

No  fooner  was  our  Saviour  brought  into  the  temple,  and 
p.refcnled  to  the  Lord  by  his  devout  parents,  but  in  fpiingsold 
Simeon,  a  pious  and  devout  man,  vvho  had  a  revelation  from 
G(xl,  that  he  fliould  not  die,  until  he  had,  with  his  own 
mortal  eyes,  feen  the  promifed  Melfiah.  Accordingly,  He 
tales  up  the  child  Jejus  in  his  arms,  but  hugs  him  faflcr  by  his 
faith,  than  by  his  feeble  arms,  and  with  rr.vilhment  of  heart, 
prail'os  God  for  the  fight  of  his  Saviour,  whom  he  calls //«• 
cmifolatim  cf.  Ifrccl  ;  that  is,  the  Mcfliah,  whom  the  Ifratl  of 
God  had  long  looked  and  waited  for,  and  now  tcick  comfort  and 
confolation  in.  A'e/f  here,  i.  HowGod  always'performs  his 
promifes  to  his  children  with  wonderful  advantages.  Sirresn 
had  a  revelation,  that  he  fliould  not  die  till  he  had  (een  Chrifl: 
Now  he  not  only  fees  him,  but  tcels  him  too;  he  not  only, 
has  liim  in  l^s  eye,  but  holds  him  in  his  hands.  Though  God 
flays  long  before  he  fulfils  liis  promife^,  he  certainly  comes  at , 
lalt  with  a  double  reward  for  our  e.xpedlation.  2.  That  the 
coming  of  the  MelTiah  in  the  fulnefs  of  time,  and  his  appear- 
ing in  our  flefb  and  nature,  was  and  is  matter  of  tmfpcskable 
confolation  to  the  Ifrael  of  God.  And  now  that  he  is  come, 
let  us  live  by  faith  in  him,  as  the  foundation  of  all  comfort  and 
confolation  both  in  life  and  death.  Alas!  what  are  all  other 
confolations  bcfides  this,  and  without  this  ?  They  are  impo- 
tent and  infiiflicient  ccnf  lations,  they  are  dying  .and  peri/lia- 
ble  confolations;  n.iy.  'hey  are  fiimctimcsafflidlive  and  difirelf- 
ing confolations.  The  bittcinefs  accompanying  them,  is 
fometimes  more  than  the  fwcctnefs  that  is  tafted  in  them.  JJut 
in  Chrift,  who  \s.  ihe  conjolat'cn  'f  Ijracl,  there  islight  without 
datknefs,  joy  without  forrow,  all  confolation  without  any  mix- 
ture of  difcoinfSrt. 

29  Lord 


Chap.   ir. 


Sr. 


U 


K 


E. 


197 


29  Lord,  now  lettefl  thou  thy  fervant  depart  in 
peace,  acrordincj  to  thy  word  :  30  For  mine  eyes 
have  fccn  thy  (alvation,  31  Which  thou  hafl  pre- 
pared before  the  face  of  all  people;  32  A  light  to 
lighten  tjie  Gentiles,  and  th.e  glory  of  thy  people  If- 
rel.  33  And  Joleph  and  his  trothcr  inarrclled  at 
thofe  things  which  werefpokcn  of  him. 

Thcfc  words  are  a  fweet  CEmicli',  or  fwan-like  forgof  old 
Simeon,  a  little  before  his  dllloiiitlon.  He  had  feenthc  Mef- 
fias  before  by  fai;h,  now  by  fight,  and  wiflicsto  have  his  eyes 
elofed,  that  he  miiiht  fee  nothing  afterthisdciirable  fight,  ft 
is  faid  of  fomc  Turk";,  that  after  ihey  have  fccn  Mahoinct's 
tomb,  ihey  put  out  their  lycs,  that  they  n.ay  r.cverdcfiiethcin 
after  they  have  fecn  fo^loiiiiis  aiiobjetl:  Thus  old  Simeon 
dcfires  to  fee  no  more  <  f  tliis  world,  after  he  had  fccn  Chrift 
the  Saviour  of  the  world  ;  but  fues  for  his  difmiiFion,  Lore/, 
L-l  thyfervar.t  Heparr.  Kete  here,  i.  That  a  good  man  having 
ferved  his  gtncraii'T,  nndGod  in  his  generation  faithfully,  is 
weary  otthewoild,  and  ^vi Ming  to  be  difn^illi-d  from  it.  2. 
That  the  death  of  a  ^ord  man  is  nothing  dfe  but  a  quiet  and 
penceable  departure  ;  it  i'  a  departure  in  petice  to  the  God  of 
pc'Ce.  That  it  b  only  a  (pi  ritual  fight  of  Chrifl  by  faith  that 
can  welcome  the  aj>prn>chof  death,  and  rcnderit  anobjedl  de- 
defir-ble  to  the  Chiiltians  choice  ?  he  only  that  can  fay,  My 
eves  he,tie  fern  thy JalviilUn,  will  be  able  to  fay,  Lirel,  id  tly 
Jtfoanl  depart.  Fait!er,  Hrly  Simeon  having  declared  the 
'  ihtuhufsot  God  to  I  iiiifill  in  the  gift    of  Chrift,  next  he 

!.bra'es  'he  mercy  oi  God  in  btilowint'  this  invrlnable  gift 
of  a  Sa\  io'.ir  upon  the  whole  world.  The  world  eonfifls  of 
J.ws  and  Gentiles  :  Chrill  is  alight  to  the  one,  and  11  e glary 
of  theotiier.  A  light  to  the  blind  and  dark  Gen'ilij,  and  tiie 
glory  of  the  renowned  church  of  the  Jews  ;  tlicMtflias  being 
proiiiifeJ  to  them,  born  and  bredwith  them,  living  amongli 
them,  preaching  his  doflrine  to  them,  and  \\oikinghis  mira- 
cles before  them  :  And  thus  was  Q\\nii  the  glory  of  his  people 
Ifr~c!. 

34  And  Simeon  blelfed  them,  and'  faid  unto 
Mary  his  mother,  liehold,  this  cA;7.i  is  fct  for  the  fall 
and  riling  again  of  many  in  Ifrael  :  and  for  a  fign 
which  fhall  be  fpoken  atainfl.  ;  35  (  Yea  a  fword 
fhall  pierce  through  thy  own  foul  alfo)  that  the 
thoughts  of  many  hearts  may  be  revealed. 

Two  things  areh(re'obfervcd,  Simeon's  bleflii^g,  and  Sim- 
eon's predidion.  He  bkjfed  ticm  \  that  is,  the  parents  and 
the  child  Jcfiis  ;  not  authorita'ively,  but  prophetically,  de- 
claring how'  God  would  bkfs  them.  His  prediiSt ion  is  two- 
fold, (i.)  Concerning  Chrift.  (2.)  Concerning  his  mother. 
Concerning  Chriit,  Simeon  declaies,  that  he  Ihould  be /,v 
ihe  rife  of  many  in  Ifrael  :  I  a  nelv,  all  fuch  as  fhould  embrace 
and  obey  his  dcdhinc,  and  imitate  and  follow  his  example  : 
ZTi'ifor  the  fall  of  otlters  \  that  is,  (hall  bring  puniihinent  and 
ruin  upon  all  obdurate  and  impenitent  iinners  :  and  3  fign  to 
be  fpoken  -^igtrnfl  ;  that  is,  he  fhall  be  as  a  mark  for  obllinate 
finncrs  to  fct  themfelves  againft.  Chrift  himfclt,  when  here 
in  the  world,  was  s  ftone  offiumhling,  and  a  rack  cf  offence,  to 
the  men  of  the  world  ;  enduring  the  contradiHions  off  inner  s  a^ 
gain/}  himjelf,  both  the  virulcni.'e  of  their  tonL'ues,  and  the  v  i- 
oknce  ot  their  hands.  Doub;leff  God's  fiift  dcligu  in  fending 
t'Jiis  Son  into  the  world,  was,  That  thnugh  him  the  woild  might 


hefaved,  John  iii.  16.  but  to  fucTt  pcrfons  whole  minJn  had 
no  lelifh  for  fpiritvrl  tMigs,  he  hct:rr.e  cc.idcnially 
a  ftone  of  ftumbiing  and  a  rock  of  otl'tncc.  S^condlv, 
Concerning  the  n^othcr  of  Chrift,  Simeon  declares,  that  thi 
fight  of  her  Sen's  bitter  fufferip^-s,  would,  like  ayt'.5;v/,  plercr 
herhenrl :  For  thouuh  he  might  be  born  yet  fhould  he  not  die* 
without  the  pains  of  hismother  :  as  if  the  throes  fuffc  red  by  o- 
thcr  women  at  the  birth,  were  referved  for  her  to  endure  ar 
the  death  of  her  Son.  The  filfTerings  of  the  holy  Jefusoi: 
the  crofs,  were  as  a  fword  or  dagger  at  the  heart  of  the  holy 
Virgin  ;  and  fhe  fiiftlred  ^^i;h  h.im,  both  .-;s  a  tender  inothei, 
aiid  as  a  fympath.i7.ing  member  of  his  body:  Yea,  fu.'i'ercJ 
martyrdom  after  him,  faith  Epiphanius. 

36  And  there  was  one  Anna  a  prophetels,  tlici 
daughter  of  Phanuel,  of  the  tribe  of  Afer  :  flic  was. 
of  a  great  age,  and  had  lived' with  an  hiifband  (even 
years  from  her  virginity;  37  And  fhe  was  a  widow 
of  about  fourfcore  and  four  years,  v/hicli  departed 
not  from  the  temple,  but  ferved  God  with  faftki'TS. 
and  prayers  night  and  day.  38  And  Ihe  coming  in- 
that  infiant  gave  thanks  likewife  unto  the  Lord,  and 
fpake  of  him  to-all  them  that  looked  for  redemption 
in  Jerufalem, 

Simeon  is  fecondcd  by  Anna,,  a  propiwters  ;  fnc  alio  de- 
clares, that  the  child  Jefus  was  the  promifcd  and  expe(5ted 
Meflias  :  and  thus  Chrift  was  proclaimed  in  the  temple  by  tW4> 
heralds  of  I'iJferent  fexes.  Cuncerningti/is  a^ed  woman  An- 
na, ir  is  faid,  that/Zc  deported  not  from  tie  temple  night  nor  da\\ 
not  that  file  lived  and  lodged  there,  but  by  her  never  depar- 
ting from  undcrftand  her  daily  repairing  to  the  temple.  That 
which  is  often  don  f?,  is  faid  in  fciiptiirc  tobi  ahvays  donc;\\'e 
are  faid  to  do  a  thing  continually,  when  we  do  it  fcafonably  ; 
thus  we  pray  continually,  v\  hen  wc  )jray  as  often  as  duty  re- 
quires us  to  pray.  Xc(/;7;  That  fuchdjties  as  a  ciiriilian  per 
forms  out  of  confcicnce,  he  will  perform  with  constancy  rnd 
perfeverancc:  Nature -will  have  her  good  moods,  but  grace 
is  ftcady.  The  devotions  of  a  pious  foul,  like  Aatia's,  are 
as  conftant,  but  more  frequent,  than  the  rciurnsof  day  and 
night, 

39  And  when  they  had  performed  all  things  ac- 
cording to  the  law  of  the  Lord,  thcy'retnincd  into 
Galilee,  to  their  own  city  Nazarcfh.  40  5  And  the 
child  grev/,  and  waxed  llrong  in  fpirit,  filled  witli 
wifdom  :  and  the  grr.cc  of  God  w£s  upon  him. 

Here  we  fee  the  truth  and  reality  of  ChiilVshiimnnnatnrei 
he  grew  as  we  do,  from  infancy  to  childhood,  froin  child- 
hood to  youth  and  manhood.  To  his  divine  nature  no  accef- 
fion  or  addition  could  be  made  ;  for  that  wliich  is  infinitecan- 
not  incrcafe.  The  Deify  was  infinite  in  Chrill,  fo  was  not 
the  humanity,  but  capable  of  additions  :  And  accordingly, 
as  Chrift  grew  up  in  the  ftaturc  of  his  bc/Jy,  the  faculties- of 
his  mind  increafed,  through  the  grace  and  power  of  God's 
Spirit  upon  him. 

41  Now  his  parents  went  to  Jcruf.ilem  every  year 
at  the  feafl;  of  the  pallover.  42  And  when  he  w.;i 
twelve  years  old.  they  r.ent  to  Jerufalem,  after  the 
cultom  of  the  feaft. 


198 


St. 


L 


U 


K 


Jtfiip,  II, 


Ohf,-i\'f  htxf,  The  per  fens  making  tliis  yearly  journey  to 
Jcrnfjlem,  our  Saviours  parents  and  hirnfclf;  (i.)  Juftpli, 
who  is  called  Clii  ill's  father,  ni)t  tiiat  he  was  his  natural  fa- 
il-cr,  for  Chriil  had  no  father  upnn  eaiih  ;  but  Jofeph  ^^■a5 
liis  reputed  and  fnppofed  father,  liis  ntirflng  father;  w  ho  by 
the  sppcintment  fif  God,  icvk  a  fatherly  care  of  him;  and 
his  father-in-law,  being  hufband  to  Mary.  (2.)  Mary,  the 
mother  of  Chriil,  went  up  to  Jerufalem,  with  lier  hufband 
and  her  fon  ;  GoJ  conimsiulcd  only  the  males  to  go  up  to 
Jertifalcm,  the  weaker  fex  were  cxcufed  ;  but  the  holy  Vir- 
gin, well  knowing  the  fpiritual  profit  of  that  long  journcv, 
would  not  flay  at  hon-c.Such  as  will  go  nofaithcr  than  they  are 
dragged  in  religious  ex.ercift»,are  (Irangers  to  theVirgin's  pie- 
ty and  devotion.  But,  (3.)  The  child  fefus,  in  his  minority 
goes  up  with  his  parents  to  this  holy  (olemnity,  thereby,  no 
doubt,  intending  our  inIlrui5lion,  when  we  arc  young  to  give 
God  an  early  polieflion  of  cvir  fouls,  to  confccrate  the  virgin 
rppcrations  ol  our  minds  to  him,  and  in  our  youth  to  keep 
clofe  to  the  worOiip  and  fervice  ofGcxl,  when  we  arc  fo  im- 
portunately courted  by  the  world.  Farther,  this  holy  family 
came  not  to  lock  at  the  fead  and  be  gone,  but  they  duly  flay- 
ed out  the  appointed  time.  Jofeph's  calling,  and  the  Virgin's 
houOiould  bufincfs,  could  neither  keep  them  at  home,  nor 
haflcn  them  home  before  the  public  duties  of  the  temple  were 
difpatched  and  ended.  All  worldly  bufincfs  mult  give  place 
to  divine  olT.ces,  and  we  mull  attend  God's  fervice  to  the  end, 
except  we  wiihlepartunbieft.  Laftly,  The  conflant  returns 
of  their  devotions,  They  went  up  to  yeriifalNn  every  year.  No 
'difficulties,  no  difcouragemcnts,  coukl  hinder  their  attend- 
ance. Though  it  is  no  certain  evidence  of  the  truth  ofgrace 
to  frequent  the  public  ademblies,  yet  it  is  an  infallible  fign 
wf  the  want  of  grace  cuftomarily  to  negleil  them. 

43  And  when  they  had  fulfilled  the  days,  as  they 
returned,  tlie  child  Jcfas  tarried  beliind  in  Jerufa- 
lem ;  and  jofeph  and  his  mother  knew  not  of  it. 
.\\  But  tliey  fuppofing  him  to  have  been  in  the  com- 
pany, went  a  day's  journe;y  ;  and  they  fought  him 
among  their  kinsfolk  and  among  their  acquaintance. 
45  And  when  they  found  liim  not,  they  turned  back 
again  to  Jerufalem,   feeking  hitn. 

The  fervice  of  the  temple  being  ended,  they  return  home 
to  Nazareth.  Religious  duties  are  not  to  be  attended,  to  the 
prejudice  and  ncgleft  of  our  particular  callings.  God  calls 
us  as  well  from  hishoufeasto  his  houfe.  They  arc  much 
midaken  who  think  Godis  not  plenfed  with  nothingbut  devo- 
tion ;  he  that  fays,  he  fervent  in  fpirit,  feming  the  Lord,  fays 
alfo.  Be  not  Jlotlful  in  bufiiiefs.  Piety  and  indnftry  mufl  keep 
pace  with  one  another;  God  is  well  pleafed  with  our  return 
toNav-arelh,  ns  wiih  our  going  up  to  Jerufalem.  Note  far- 
ther, though  Jofeph  and  Mary  returned  home,  the  child  Jefus, 
unknown  to  them,  flays  behind.  Their  back  was  nofooner 
turned  upon  the  temple,  but  his  face  was  towards  it :  Chrift 
had  bufinefs  in  that  place,  which  his  parents  knew  not  of. 
They  mining  him,  Jcek  him  in  the  ccmpany,  concluding  him 
T'ith  their  hiinfotk  and  iicqiniintancc :  From  whence  we  may 
gather,  That  the  parents  of  Chriil  knew  him  to  be  of  a  fwcet 
and  fociable,  of  a  free  and  convcrfluivc,  not  of  a  fulicn  and 
morofe  difpoiition.  They  did  not  fufpid  him  to  be  wan- 
ilering  in  the  fields  or  dcferts,  but  when  they  miffed  him, 
fon^jht    him  among  their  kinsfolk:  Had  he  not  wanted  to 


converfe  formerly  with  them,  he  had  not  now  been  fought 
amongll  them.  Our  blcflld  Saviour,  when  en  earth,  did  not 
take  plcafure  in  a  wild  retirednefs,  in  a  forward  aullerity 
but  in  a  mild  affability  and  r^miable  converfation ;  and  here- 
in alfo  his  example  is  very  inllruflive  to  us. 

46  f  And  i:camc  topafs,  that  after  three  days 
they  found  liim  in  the  temple,  fitting  in  the  midflof 
the  doftors,  both  hearing  them  and  afking  them 
queftions.  ^y  And  all  that  heard  him  were  aflo- 
nifhed  at  his  underftanding  and  anfwers. 

Ohferve  here,  i.  The  place  where  the  child  Jefus  is  found, 
in  the  temple:  where  could  there  be  a  more  likely  place  to 
find  the  Son  of  God,  than  in  his  Father's  houfe!  No  wonder 
tiiat  liisparents  found  him  there;  but  that  they  went  not  firft 
to  feek  him  there.  2.  At  twelve  years  old,  otir  Saviour  dif- 
putes  in  the  temple  with  the  dodiors  of  the  law:  never  had 
thofe  great  rabbies  heard  the  voice  of  fuch  a  tutor.  Thus,  in 
our  Saviour's  nonage,  he  gives  us  a  proof  of  his  proficiency  ; 
even  as  the  fpring  (hews  us  what  we  may  hope  from  the  tree 
in  fiimmer.  Our  Saviour  difcovered  his  accomplifliments  by 
degrees  ;  had  l.is  perfeftions  appeared  all  at  once,  they  had 
rather  dazzled  than  delighted  the  eyes  of  the  beholders  ;  even 
as  the  fun  would  confound  all  eyes,  fliould  it  appear  at  its 
firfl  in  its  full  flrength.  Chrifl  could  now  have  taught  all 
thofe  great  rabbies  the  deep  myfleiies  of  God  ;  but  being  not 
vet  called  by  his  Father  to  be  a  public  teacher,  he  contents 
himfelf  to  hear  with  dilligcnce,  and  to  afk  with  modc.^y. 
Learn  hence,  That  parts  and  abilities  for  the  miniflorial  func- 
tion are  not  fuflicient  tD  warrant  our  undertaking  it  without 
a  regtdar  c;Il.  Chrifl  hiirfelf  woidd  not  run,  no  not  on  his 
heavenly  Father's  errand,  before  he  was  fent,  much  lefj 
fhould  we. 

48  And  vsrhen  they  faw  him,  they  were  amazed  : 
and  his  mother  faid  unto  him,  Son,  why  hafl  thou 
thus  dealt  with  us  ?  behold,  thy  father  and  I  hav« 
fought  thee,  forrowing. 

■Without  doubt  it  was  impoflible  to  exprefs  theforrowof 
the  holy"Virgin'sfoul,  when  all  the  fearch  of  three  days  could 
bring  them  no  tidi  gs  of  their  holy  child.  How  did  fhe 
blame  her  eyes  for  once  looking  off  this  objefl  of  her  love, 
and  fpend  both  days  and  nights  in  a  pallionate  bemoaning  of 
her  lofs!  O  blellcd  Saviour!  who  can  mifs  thee,  and  not 
mourn  thee?  never  any  foul  conceived  thee  by  faith,  but  was 
apprehcnfiveof  thy  worth,  and  fenfiblc  of  thy  want :  what 
comforts  are  we  capable  of,  while  we  want  thee?  and  what 
relifli  can  we  talle  in  an  earthly  delight  without  thee  ! 

49  And  he  faid  unto  them.  How  is  it  that  ye 
fought  me  ?  will  ye  not  th.it  I  muft  be  about  my 
Father's  bufincfs? 

Ohferve  here.  That  Chrifl  blames  not  his  parents  for  •At. 
folicitous  care  of  him,  but  fhewsthcm  how  able  he  wastoliv 
without  any  dependency  upon  them  and  their  care  ;  and  a., 
to  let  them  underfland,  that  higher  refpeds  had  called  hir 
away ;  that  as  he  had  meat  to  eat,  fo  had  be  work  to  d- 
which  they  knew  not  of.  For,  fays  he,  tVifl ye  not  that 
mull  he  about  my  Father's  hftnejs?  As  if  he  liad  faid,  "Ai 
though  I  owe  rcfpcd  to  you  as  tuy  natural  parents,  yet  m> 
duty  to  mv  heavcnlv  F^tUr  mufl  be  preferred.  I  am  aboi: 
J         •  '  hi 


Chap. 


M. 


St. 


U 


K 


his  work,  promotuig  his  glory,  and  propngating  his  truth." 
We  have  alio  a  Father  in  heaven.  O!  how  good  it  is  to 
fteal  away  from  our  eanhly  diftraaioiis,  that  wc  may  employ 
ourfeivcs  immediately  in  liis  fervicc  ;  that  wherk  the  world 
mikes  enquiry  afrer  us,  we  may  fay,  as  our  S.ivi,>ur  did  be- 
fore us,  fViJije  not  that  I  mnjl  be  about  my  Fathers  bvfinej'i  ? 

50  And  they  underflood  not  the  faying  which  he 
fpake  unto  the-n.  51?  And  he  went  do*vn  with  thetn 
and  c.ime  to  Mazareth,  and  was  fubjeft  unto  them: 
but  his  mother  kept  all  thefe  fayin'^s  in  her  heart.  52 
And  Jefus  increafed  in  wifdom  and  ftature,  and  in 
favour  with  God  and  man. 

The  mofl  material  pafTase  of  our  Savious's  life  for  the  firft 
twelve  years  is  here  recorded  ;  namely,  his  difpuiini?  with 
the  d oiftors  in  the  temple  ;  how  he  fpenr  the  next  eij^htecn 
years,  namely,  till  he  was  thirty,  the  fcripture  doth  not 
rncn'ion.  Ii  is  here  faid,  that  he  lived  with,  and  was  fub- 
je.T  to  his  parents,  obeying  thcircommands,  and,  as  it  is  be- 
lieved, followed  their  employment,  workioi?:  at  the  trade  of 
a  carpenter,  as  is  obferved,  Mark  vi.  3.— Doubilcfs  he  did 
not  live  an  idle  life;  and  why  fh luld  he  that  did  not  abhor 
the  Virgin's  womb,  a  ft.tblc  and  a  manger,  be  fnppofeti  to 
abhor  the  wirks  of  an  hon°fl  vocai'^n.  Farther,  What  a 
rnciilar  p^.ttern  is  here  for  cliWrcn  ro  iiri  aie  ard  frllmv,  in 
their  fubjeflion  to  their  parents:  If  ihe  pjcaicft  and  hi-hcft 
of  mortals  thirk  themfJves  above  their  p rents  com mands, 
our  Sjvioiir  did  not  fo  ;  hen:  id  honn^e  to  the  womb  that 
bire  him,  and  to  his  fnppokd  fa'hcr  that  provi  !cel  \'or  him. 
Letaperfonbe  never  fo  high  above  o- hers,  he  is  ll ill  below 
and  inferior  to  his  parents.  Jefus  dwelt  wi  hliis  parciv.s.  and 
Ua^Juhjea  tothem.  Laftly,  A  further  evidence  of  our  Savi- 
our's humani'v,  wi:h  refpeft  to  'lis  human  nature,  which 
confilled  of  body  and  foul;  he  did  grow  and  improve  his 
body  in  ftature,  his  foul  in  wlfdom;  and  he  became  every 
day  a  more  eminent  and  illuftrious  pcrfon  in  the  eyes  of  all, 
being  highly  in  favour  both  with  God  and  man.  Vain  then  is 
the  concliifion  of  the  Socinians  from  this  text,  that  Chrill 
could  not  be  God :  Becaufe  Go.i  cannot  wa.\  ftiong  in  fpirit, 
or  increafe  in  wifdom,  as  Chriil  is  here  faid  to  do;  for  Goel's 
pcrfeftions  are  infinite,  and  will  admit  of  no  increafe. 
Whereas  it  is  plain,  that  this  increafe  here  attributed  to  Chrili 
in  age  and  ilature,  refpeas  his  humanity  ;  the  wifdom  and 
endowments  of  his  human  mind  were  capable  of  increafe, 
though  his  divine  pcrfeflions  were  abfolutely  perfeft.  So 
glad  arc  thefe  men  of  the  Icaft  fhadow  of  a  text,  that  may 
cloud  the  divinity  of  the  Son  of  God. 

CHAP.     III. 

NOW  in  the  fifteenth  year  of  the  reign  of  Tibe- 
rias CxHir,  Pontius  Pilate  being  governor  of 
Judea,  and  Herod  being  tctrarch  of  Galilee,  and 
his  brother  Philip  tetrarch  oflturea,  and  of  the  re- 
gion of  trachonitis,  and  Lyfanias  the  tetrarch  of 
Abalene,  2  Annas  and  Caiphas  being  the  hi-h- 
pnens,  the  word  of  God  came  unto  John  the  (on 
of  Zacharias  in  the  wildernefs. 

The  foregoing  chapters  gave  us  an  account  of  the  birth 
of  our  Saviour  Chrirt,  and  John  the  Baptiit.  The  Kvan-^c- 
lilt,  now  leaving  the  hiitory  of  our   bleilcd  Saviour  for  ei^h- 


'i»9 


teen  years,  namely,  till  he  was  thirty  years  old  fth-!  holy 
Gholl  having  thought  fit  to  conceal  that  part  of  our  Saviour's 
rrivite  life  from  our  knowledge)  he  bccins  this  chapter  wi  h 
a  relation  of  the  Baptiil's  miniftry,  acquainting  us  with  the 
time  when,  and  the  pbcc  where,  and  the  doArine  which, 
the  Baptift  taught.  Obfcrve  i.  The  time  defcribod  when  St. 
John  began  his  public  miniftry,  namoly,  when  Tibt'rias  was 
emperor,  and  Annas  and  Caiphas  high-pricfts.  2.  In  the  fif- 
teenth year  of  Tiberias,  when  the  jews  were  entirely  under 
the  power  of  the  Romans,  who  fet  (our  governors  over  them, 
called  Tctrarchs,  fo  named  from  their  "ruling  over  a  fourth 
part  ot  the  kingdom.  From  hence  the  Jews  might  have  ob- 
ferved, had  not  prejudice  blinded  their  eyes,  that  the  fcep- 
tcr  being  now  departed  from  the  houfe  of'Judah,  according 
to  Jacob's  prophecy,  Gen.  xlix  Shiloh,  or  the  Mefllas, 
was  now  come.  •  Again,  the  time  when  St.  John  bc^an  his 
itiiniftry  was,  when  Annas  and  Caiphas  were  high  priefts- 
Under  the  law  there  were  three  forts  of  miniilcrs  that  attend- 
ed the  fervicc  of  the  temple,  n  imcly,  prielts,  levitcs,  and 
ncthinuns;  over  thcfc  the  high  prieft  was  chief,  who,  by 
God's  command,  was  to  be  the  fuft-born  of  Aaron's  family. 
But  how  came  two  high-pricfts  here,  feeing  God  never  ap- 
P'Jinted  but  one  at  a  lime?  In  anfwcr  to  this,  fay  fomc.  The 
power  of  covctoufnefs  of  the  Romans  put  in  high  priefts  at 
pleafu re  to  officiate  for  gain.  Say  others.  The"  hiffh  prieft 
was  allowed  his  afliilant  or  deputy,  who,  in  cafe  ot' his  pol- 
lution or  ficknefs,  did  officiate  in  his  place.  But  that  which 
we  may  profitably  ohfenie  from  hence,  is  this,  The  exad- 
ncfs  and  taithtulnefs  of  this  hiftorian  St.  Luke,  in  relating 
the  eiicumfttmces  of  our  Saviour's  nativi-y,  and  the  Baptift's 
mitditry.  That  the  truth  might  eviJcnLly  appear,  he  is  ex- 
act in  recording  the  time. 

3  And  he  came  into  all  th^-  country  about  Jor- 
dan, preachin^r  the  baptifm  of  repentance,  for  the 
remilfion  of  fins  ;  4  As  it  i*  written  in  the  book  of 
the  words  of  Efaias  the  prop'iet,  faying,  The  voice 
of  one  crying  in  the  wildernefs,  Prepare  ye  the  way 
of  the  Lord  i  make  his  paths  ftraii^ht.  5  Every  vaU 
ley  fhall  be  filled,  and  every  mountain  and  hill  fhall 
be  brought  low  ;  and  the  crooked  fiiall  be  made 
ftraight,  and  the  rough  ways  (hall  be  made  finooth: 
6  And  all  fleOi  (liall  fee  the  falvation  of  God. 

Ob/erve  here,  i.  The  place  where  the  Baptiit  exercified 
his  miniltry,  in  the  wildernefs  of  Judea,  where  were  fomc 
cities  and  vilLigcs,  thdigh  thinly  inhabited.  A'j/^  here,  Tiie 
great  humility  of  the  Bapiift,  in  preaching  in  an  obfcure 
place,  and  to  a  fmall  handful  of  people.  Jerufakin,  fome 
might  think,  was  a  fitter  place  for  fo  celebrated  a  preacher, 
but  Gcd  had  called  him  to  preach  in  the  wildernefs,  and  there 
he  opens  his  commillion.  Learn  hence.  That  the  moft  emi- 
nent of  God's  mini.lers  muft '  be  content  to  execute  their  of- 
fice, and  exercifi  iheir  miniftry  where  Gjd  calls  them,  be  the 
place  never   fo  mean  and   obfcure,  and  the   people  never   h 


rude  and  barbarous.  In  the  place  where  Gi»d  by  his  provi- 
dence fixes  us,  we  muft  abide,  till  he  liiat  called  us  thither, 
remove  us  thence.  And  this  was  the  Baoiilr's  cafe  here.  He 
leaves  the  wilJeriiefs  at  God's  command,  and  comes  to  more 
inhabited  places ;  Hf  came  into  the  nuntrv  about  Jordan,  preach- 
ing. It  is  not  only  lawful,  but  a  neceiihry  duty,  for  he  mi- 
niittrs  of  GoJ  to  rcnove  from  one  place  and   poplc  to  a  10- 

ihcr 


200 


St. 


T. 


K 


CiiAP.  in. 


tlicr,  provided  llicir  call  be  clear,  their  way  plain,  the  gfxxl 
ci  fouls  thtir  motive,  and  the  glory  of  God  their  end.   2.  The 
dodrinc  Avliich  the  Bapiill  j>reachcd,  namely,  lit  baplifm  cf 
rtptiUancr  fv  lit  remij!i:n  cfjtns  ;  that  is,  the  doiElrine  of  bap  • 
Jlifm,  which  feaieth  rcmiilion  of  fins  to  the  party  baptizi-d. 
Lenri  hence.  That  tlic  preaching  of  the  doiHrinc  of  repent- 
ani-C-  is  tlic  indifpcnfiblc  <luty   of  every  gofpcl  minider:  John 
ihc  Rant  ill  prcDchcd  it,  our  Saviour  prcaclud  it,  his  apoiUes 
j;rcacli'cd  it :   7/.v  went  out  rjcnwher,-  prtachir.gthnt  maijhzuld 
rtfcnt.     Till  we'are  in  a  ftatc  of  rmlcls  pcrfcdion,  the  doc- 
trine of  repentance  incfl  be  preached  unto  us,  and  pradifed 
by  us.    3.  The  motive  and  inducement  which  prompted  tlie 
Eapiift  to  his  diitv,  vhich    was  to  fulHll  the  prophcciesthat 
vent   before   hirn,  as  il  is 'iOrilten  in  /.be l>Mi,  Sec.  vci.  4.— -6. 
Wilt  re  /•;/,•.   I.  The  title  given   to  John  the  Baptift,  a  voice, 
a  cryirq  ^.)ice.— This  implies  both  his  vchcmcncy  and  ear- 
neftnefr,  and  bis  freedom   and  boldncfs   in  delivering  of  his 
ineirage  ;  when  a  miniikr's  own  Itcart  is  warmly  affcdlcd  with 
Avhat  he  preaches,  he  may  hope  to  affcd  the  hearts  of  others. 
2.  The   fum  asid  fubfl-mcc  of  what  he  cried.  Prepare  ye  the 
wayA the  Lord,  &c.  that  is,  Makeyourftlves  ready  to  receive 
the  Klcihah,  to  embrace  and  entertain  his  dodrine.     As  loy- 
al fubjcds,  when  their  prince  is  coming  near  their  city,  re- 
move every  thing  out   of  the-way  that  may  impede  his  pro- 
grcfs;  all  anoyances,  and  all  impediments;  in  like  manner 
tlie  preparatory  work  of  the  gofpcl  upon  the  hearts  of  linners, 
lies  in  pulling  down  mountains,  and  filling  up  vallies ;  that  is, 
in  humbling  the    proud  hearts  of  Tinners,  puffed  up,  as  the 
Pliarifccs  were,  with  a  conceit  of  their  own   riglieoufnefs, 
Vho  would  be  tlieir  own  faviours,  and  not  beholden  to  Chrill, 
and  his  free  grace,  for   falvation.     Learn   hence,     I.    That 
man's  heart  is  naturally   very  unfit  to  receive  and  entertain  the 
Lord  Jefus  Chrill,  and  his  holy  doarinc  :  We  have  naturally 
no  fitnefs,  no  inclination,  nor  difpofition  to  believe  in  him, 
«r  fubmit  unto  him.   2.  That  if  ever  we  defign  to  entertain 
Chrift  in  our  hearts,  we  mufl  firft  prepare  and  make  ready 
our  hearts  for  the  receiving  and  embracing  of  him.  For  though 
the  Pre*ara!i'.n  -/the  hurt  he  frwi  tie  Lord, )i.\  he  requires  tlio 
cxercife  of  our  faculties,  and  the  ufeof  our  endeavours ;  he  pre- 
pares our  hearts,  by  enabling  us  to  prepare  our  own  hearts,. 
bv  getting  a  fight  of  theevil  of  fin.  .-md  a  fcnfe  of  our  mifery 
without  Chrift;  an  hungering  defire  after  him,  and   a  lively 
faith  in  him.     GoJ  does  not  work   upon   man,  as  mafons 
work  upon  ftone  \  what  he  doth  in  and  for  us,  he  doth  it  by 
us,  he  works  by    fetling  us  to  work;  therefore  fays  the  holy 
Bapiifl,  Prepare  ye  the  way  of  the  Lord,  make,  fcc.^     The  ad 
of  endeavour  is  ours,  the  aid  and  aiiidance  isGod'<^.     Lallly, 
the  encouragement  which  the  Baptift  gives  to  pcrfons  to  pre- 
pare the  way  of  the  Lnrd;/«r,  fays  he,  aHftc/h  Jhnlljeethc 
fahalioii  of  God:  that   if,  now    is  the  time  that    all  perfons, 
"lews  and  Gentiles,  mav  fee  the  author  of  falvation,  whom 
God  has  promifed  to  the  world  ;  and  may  by  fiith   be  made 
partakers  of  that  falvation  which  the  Mtfliah  fhall  purchsfe  for 
ihcm,andinhisgofpel  tendertothcm.ThegreatendofChri.l's 
comint'  intothe  world,   was  to  purchafe  falvation  for  all  ilefh 
willing  to  be  faved  by  him. 

•  7  Then  faid  he  to  the  multitude  that  came  forth 
to  be  b,ipti7.cd  of  him,  O  generation  of  vipers,  who 
hath  warned  you  to  flee  from  the  wardi  to  come  ?  8 
Brin:;  fortli  therefore  fruits  wortliy  of  repentance, 
and  be>'in  not  to  fay  ^-ithin  youifclves,  Wc  have 


Abraham  to  our  father  :     Fori  fay  unto  you.  That 
God  is  able  of  thefe  ftones  to  raife  up  children  unto 

Abraham.  .„  r    t 

St.  Matthew,  chap.  iii.  7,    8.  fays,  that  the  Baptift  fpake 
thefe  words  to  the  Pharifecs  and  Sadducees,   whom  he  gives, 
firft,  a  quick  andcuttingcompellation,  O  generation  ofi:ipers, 
then  a  fharp  and  feverc  reprchcnfion,  who  hath  warned  you  t$ 
fee  from  the  wrath  to  come?  andlalt   of  all,  a  fcafonable  ex- 
hortation ;  Brina;  forth  therefore  fruits  meet  for  repenlanec.     As 
if  he  had   faid,  «'0  ye  Pharifecs,  and   worft  of  men,  I  per- 
ceive by  your  coming   hither,  fome  body  has  alarrned   you 
with  the  notice  of  that  dreadful  vengeance  that  is  coming  upon 
this  generation  ;  to  prevent  which,  you  pretend  repentance  of 
your  rins,but  let  me  fee  bv  your  adions  tliat  you  are  not  only 
demure,  but  fincere   penitents ;  let   m.e   fee   the   fruits  of_^ 
your  repentance  in  the  dailv  courfc  of  your  converfation." 
Z^n/hcre,   i.  That  the  condition  of  proud  Pharifecs,  pre- 
tending and  falfe-heartcd  hypocrites,  though  very  dangerous 
yet  is  not  hopelefs  and  dcfpcratc  ;  and  their  falvation,  though 
the  worft  of  men,  iruft  not  be  defpaired  of.     St.  John  re- 
proves them  for  their  fins,  but  yet  encourages  their  repent- 
ance.  2.  That  fincere  repentance  is  not  a  barren  thing,  but 
does  conftantly  bring  forth  fruits  anfwerable  to  its  natrire  ; 
as  faith  without  works,  fo   repentance  without  fruits  isdead 
aifo      The  genuine   fruitj   of  repentance,  are   humility  ot 
heart,  and  holincfs   of  life.     Laftly,  The  cautionary  direc- 
tion which  he  gives  to  thefe  hypocrites,  not   to  reft  in  their 
external  privileges  ;  Think  not  tofny  wi thin yourf elves,  Uehavr- 
Ahrah-.m  to  our  father;  glory  not  in  this,  that  you  are  the  on- 
ly vifible  church  that  Gal  has  upon  earth,  tor  God  can,  out 
o'f  the  obdura'e  Gentile   world,  raife  up  a  people  to  himfelf, 
take   them   into  covenant  Jwiih  himfelf,  and   caft  you  our. 
Learn  hence,     i.  That  men   are  exceeding     apt    to  boaft 
of     and    glory    in  their  external   privileges,   and  to  pla. 
rdligion     in    thofe    things    wherein  God   places     it  lea,';. 
How  .did  the    Jews  glorv    in   thtir   fielhly   defcent    fror- 
Abraham,  As  if  God  was  tied  to  Abiaham's  line,  and  could 
have  nopeople,  if  he  had  not  them  for  his  people?   2.    1  hat 
it  is  a  v.iin  thing  toexped  exemption  from  the  judgments  ot 
God,  becaufe  of  outward  privileges  enjoyed  by  us.     Ir  we  be 
notbo.n  again  of  the  Spirit,  it  >vill  avadus   nothing  to  be 
born  of  Abraham's  tlefti:   If  Abraham's    faith  be  not   found 
in  our  hearts,  it  will   be  to  no  advant.-ige  to  us,  that  Abra- 
ham's bhxxl  is  running  in  our  veins.  ^ 

9  And  now  alfo  the  ax  is  laid  unto  the  root  ot  t... 
trees:  Every  tree  therefore  which  bringeth  not 
forth  good  fruit   is  hewn  down,    and  caft  into  the 

fire.  ^  .     , 

St.  John  having  preached  the  dodrine  of  repentance  in  the 
foref'oingverfcs,he  backs  it  with  apowerfu!  argument  in  t.iis 
verf?,  drawn  from  tlic  certainty  and  fcverity  ot  that  judgment 
which  ftiould  comeuponthem,  it  they  cominued  '"lli^ir  lir-; 
KiW  is  the   ax  laid  to  the  root  cfthe  tree.     Learn   i .    1  hat  -it 
notunfuitable   for  eofpcl-preachers  to  prcfs   repentance   z 
holinefs  oflife  upon  thtir  hearers  from  arguments  ot  tern  .. 
John  does  it  here,  and  Chrift  elfejvhere.   2.  That  tho^'^/^':"''; 
hearts  arc  not   pierced  with  tlie  fword    of  God  s_  word,   Ihatl 
certainly  be  cut  down  and  deftroyed  by  theax  of  his  judgmeiv 
Farther,Tha'  forafmuch  asthe  lla  here  fpecif^ncd  is  a  Imof  . 
miillon,  every  tree  wimh  brixgeth  r.'.t  forth  good  fur,t,  as  w 
as  that  \^  hich  bringeth  forth  evil  fruit,  ts  hrua  duvn  anet  ■ 


Chap.  m. 


St. 


U 


K 


E. 


«9» 


into  the  fire:  We  h.irn,  1  hat  Tins  of  omiflion  are  Certain- 
ly damning,  as  -vvcll  as  fins  of  com  mi  (lion.  The  negkfts  of  du- 
ty arc  as  dangerous  and  damnable  as  the  afls  offm.  Such 
trees  as  ftand  in  God's  orchard,  the  Church,  and  bring 
forth  no  good  fruit,  arc  marked  out  as  fewel  for  the  devil's 
fire. 

lo  And  the  people  afked  him,  Hiying,  What  fhall 
we  do  then  ?  1 1  He  anfwereth,  and  faith  unto  them, 
He  that  hath  two  coats,  let  him  impart  to  him  that 
halh  none  ;  and  he  that  hath  meat,  let  him  do  like- 
wife. 

The  Baptift  havmg  preft  his  hearers  to  bring  forth  fruits 
meet  for  repentance,  "here  they  inquire  of  him  what  fruit?  they 
Ihould  bring  forth  ?  He  tells  them  firft,  the  fruits  of  charity 
and  mercy,  He  that  hath  two  coats  ^  Sec.  This  is  not  to  be  un- 
dcrdootl  ftridly,  as  if  the  command  required  us  to  give  the 
clothes  off  our  back  to  every  one  that  wanted  them  ;  but  itdi- 
rcdts  thofc  that  have  the  things  of  this  life  in  abundance,  to 
didribute  and  communicate  to  thofe  that  are  in  want.  Learn 
hence.  That  an  extenfive  liberality  and  a  diffufive  charity,  in 
diftributinw  (uch  things  as  we  can  well  fparc  towards  the  relief 
of  others  neceirities,is  an  excellent  fruit  of  repentance,  and  a 
COo<l  proof  and  evidence  of  the  truth  and  fincerity  of  it.  Kite, 
That  the  Baptiil  here  doth  not  make  it  imlawful  for  a  man  to 
have  uvo  coats,  but  means  only,  that  he  that  has  one  coat 
which  his  brother  wants,  and  he  at  prefent  doth  not,  fliould 
rather  give  it  him,  than  fufter  '  him  to  be  in  want  of  it. 
Teaching  us.  That  it  is  not  lawful  to  abound  in  thofe  things 
which  our  brother  wants,  when  we  have  fufficient  both  to  re- 
lic\e  his  and  our  neceffities. 

12  Then  came  alfo  publicans  to  be  baptized,  and 
faid  unto  him,  Mafter,  what  fhall  we  do  ?  13  Andhe 
faid  unto  them,  Exaft  no  more  than  that  which  is  ap- 
pointed you. 

The  publicans  were  perlons  employed  by  the  Romans  to 
gather  the  tax  of  tribute  among  the  Jews,  who  were  now 
tributaries  to  the  Romans,  and  paid  them  a  public  revenue. 
Thele  publicans  were  c,reat  opprelTors,  exacting  more  than 
was  the  emperor's  due  ;  therefore  we  find  the  publicans 
and  finners  fo  often  joined  together  in  the  golpel.  Thefe 
men  inquiring  what  fruit-;  of  repentance  they  Hiould  bring 
forth,  St.  John  directs  them  to  acls  of  juftice,  Exaii  itct, 
&:c.  Where  n'Je,  i.  That  acts  of  juftice  and  righteouf— 
nefs,  as  well  as  of  charity  and  mercy,  are  real  fruits  of  fm- 
cere  repentance.  i.  John  doth  not  condemn  the  cfiice, 
but  cautions  the  officer  .  If  msgiftrates  may  inipofe  taxes, 
they  may  doubtlels  appoint  officers  to  collect  thofe  taxes  : 
Chriftian  charity  then  mull  always  tesch  us  to  diftiiipuilh 
betwixt  the  calling  and  the  crime.  We  muft  rot  cenfure 
any  offlce.  either  in  church  or  (late,  for  the  f:  ke  of  tbeir 
;-iis'-jd:niniftration  wiio  arc  employed  in  that  office. 

14  And  the  foldiers  likewife  demanded  of  him, 
faying.  And  what  Ihall  we  do  ?  And  he  faid  unto 
them,  Do  violence  to  no  man,  neither  accufe  ariy 
falfely  ;  and  be  content  with  your  wages. 

Ol'/erzshere,  What  a  general  refort  there  wa«of  all  forts 
efperfons  to  John's  niiniflry  ;  Pharifees,   Sadducees,  pilb- 


licans,  and  foldiers:   T  hefe  laft  here  inquire  of  hiw,  What 
they  (houlddo  to  gain  acceptance  with  God?     He  anfwers, 
Dn  no  violence,     de-fraud    no  man  of  his    own  by  falfr  accu- 
fation,  but  be  content  with  the  allowance  aiVigned  forvour 
maintenance.     Where   it  is,     i.    Strongly  lu]'poled,  iliac 
foldiers   are  infolent  opprefl'ors,  making   no  ccnfcience  of 
injuflice,  falfe  accufation,  and  violent  opprefHon  ;  Yet,  2. 
The  office  and  employment  of  a  foldier  is  not  comlemned, 
butrcgulated  :   he  does  not  bid  them  cart  away    their  arm<, 
abandon  war,  appear  no  more  as  military  men  in   the  field, 
but  manage  their  employment  inolFeniJve.       Whence  we 
learn,  That  in  feme  cafes,    and   imder  fonie  cipcumftances, 
for  chriftians  to   make  war,  is  both    lawfui  and  neceffary. 
To  make  a  war  lawful,  there  is  required  a  lawful  authority, 
a  riglueous  caufe,  an  honourable    aim   and  intention,  and  a 
juft  and  righteous  manner  of  profecution,  without    vanity 
and  oftentation,  without  cruelty  and  opprefTion.     Courage 
and  compaifion  on  the  one  hand,  and  cowardice  and  cruelty 
to  the  other  hand,  do  frequently  accompany   one  another. 

15  f  And  as  the  people  were  in  expeclation.and 
all  viai  mufed  in  their  hearts  of  John,  whether  he 
were  the  Chi  ill,  or  not  ;  16  John  anfwered,  fayin-r 
unto  them  all,  I  indeed  baptize  you  with  water;  but 
one  mightier  than  I  cometh,  the  latchet  of  whofc 
fhoes  I  am  not  worthy  to  unlofe  :  he  fhall  baptize 
you  with  the  Holy  Ghoft  and  with  fire,  17  Whofc 
fan  is  in  his  hand,  and  he  will  thoroughly  purge  his 
floor,  and  will  gather  the  wheat  into  his  garner;  but 
the  chafFhe  will  burnAvith  fire  unquenchable. 

Chferi'e  \\ere ,   i.   How  the  extraordinarinefs  of  John  the 
Baptift's  perfon,  the  earneftnefs  of  his  preaching,  the    ac- 
ceptablenefs  of  his  dodlrine,  and   the   exemplarinefs  of  his 
converfation,  drew  all  perfons  to  an    admiration    of  him  ; 
infomuch  that  they  began  to  think  within  themfelves,  whe- 
ther he   was  not  the  Melfias  himfelf.   He  plainly  tells  them 
he    was  not,  but  only  his  fervant,  his  harbinger,  and  fore- 
runner.    2.   The  high  opinion  which  John  had    of  Chrift : 
He  is  mightier  than  1;  that  is,  a  perfon  of  greater  authority, 
dignity,   and  excellency    than  myfelf.     From  whence  may 
be  gathered,  That  though   Chrilf  was  man,  he   \\  as  more 
than  man,  even  very  God,   equal    with  the    Father  :  For 
John  himfelf  was  the  greateft  of  them   th.-.t    wprs  born  cf 
women,  Alait.  .xi.    ii-     Yet,  fays  John,  Cbrilt  is  mightier 
than  I.     How  fo  .'  In  regard  of  the  dignity  of  his    perfon, 
being    both    Cod   and    man :     He  that  cometh   after  me  is 
mightier  than  I.     3.  The  humble  and  low   eftiniation   that 
the  holy  Baptift  had  of  hiniftif  :     His  jlnc- latchet  I  am   net' 
iiorihy  to  unho/e  .•     A  proverbial  fpecch,  implying,   that  he 
was  unworthy  to  do  the  lowefl  offices  and  meant  fl  fet  vices 
for  Chrift.     Lord,   how   well   does  himiiiity   of  mind  ,  an 
humble    .nppreher.rion,  and  a  low  opinion   of  ihem(el\es, 
become  the  mefTengcrs  and  minillers  of  Chrill?  John  was 
a  man  of  eminent  sbiliiies,  yet  of  exemplary  humility  ;  he 
thought  himftlf  unworthy    to   mdcofe    Chrifi's    (lioe.     4. 
John  does  not  only  declare  the  dignity  of  Chrift's   perfcn, 
but  the  excellency  of  his  oilice  :  He  fall   baptize  you  luUh 
the  Holy  Ghojt  and -mith fire.   As  if  he  had  faid,  "  I  only  wafli 
the  body  with  Aater,  but   Chrill  deanfes    the  foul  bv  ;he 
operation  of  his  holy  fpiric,  which  is  as  fire  in  the  eifects 

C  c  of 


aot 


bi, 


U 


K 


E. 


Chap.   ar. 


of  it,  jiuril}  'u;g  rl-ie  hearti  ot  his  people  from  fu;,  and  coii- 
luining  their  lulls  and  torruptions ;  yet  at  the  fsme  time 
having  fisn'  iiidijnatif^n,  and  flaming  jii-lirniciics,  to  dedroy 
and  burn  lip  impenitent  (inncrs  like  »!ry  lhil)hle.  ^'  Ohferve- 
uhlfh  15  in  Icripture,  that  Chrill  is  reprel'ented  by  one  and 
the  fame  :netaphor  of  fire,  in  a  way  of  comfort  to  his 
t-hildren,  and  in  a  way  of  terror  to  his  enemies  ;  he  is  fire 
tinto  both.  He  fits  in  the  hearts  of  his  people  as  a  refiner's 
fire  ;  he  is  amongft  his  enemies  as  a  tonfuming  fire  :  A  fire 
for  his  chnvch  to  take  comfort  in  ;  a  fire  for  his  enemies 
to  perilh  by  .  LalUy,  How  the  holy  Baptit'c  compares  our 
Saviour  to  an  hulbandin.m,  and  the  Jewilh  church  to  a  barn 
floor:  the  olliceof  an  luifbandman  is  to  tlirclli,  fan,  and  win  - 
now  his  corn,  feparating  it  from  the  chaft";  preferving  the 
one,  and  confuming  the  other.  Ohftrve,  i.  That  the  church 
is  ChrilVs  floor.  2.  That  this  floor  Chrift  will  purge,  and 
that  thorouohiy.  3.  That  the  word  of  Chrift  is  the  fan  in 
li.ind^  by  anil  with  which  he  will  thoroughly  purge  his  floor. 
The  church  is  conipared  to  a  floor,  upon  the  account  of  that 
mixture  which  is  in  the  church.  In  a  fltor  there  isftraw  ix\<S. 
grain,  chalFas  well  as  corn,  tares  as  well  as  wheat,  cockeland 
darnal  as  well  as  good  feed  :  Thus  in  the  church  there  has 
been,  there  is,  and  ever  will  be,  a  mixture  of  good  and  bad, 
faints  and  iinncrs,  hypocrites  and  fincere  chriftians  ;  but 
this  floor  Chrilt  will  purge,  purge  it,  but  not  break  it  up  ; 
purge  out  its  corruptions,  but  not  deftroy  its  cflVnce  and 
exigence.  And  the  fan  in  Chrift's  hand,  with  which  he 
will  purge  his  floor,  is  his  holy  word,  accompanied  with 
the  wiOjj  of  difcipline  :  the  fan  detects  and  dilcovers  the 
cbafF,  and  the  wing  diffipates  and  fcatters  it;  and  by  the 
help  of  both  the  floor  is  purged  :  His  fun  is  in  his  band, 
and  be  ivill  thoroughly  purge,  <i;c. 

18  And  many  other  things  in  Im  exhortation 
preached  he  unto  the  people.  ig1[  ButUcrod  the 
tetrarch,  being  reproved  by  him  for  hcrodias  his 
brother  Philip's  wife,  and  for  all  the  evils  which 
Herod  had  done.  20  Added  yet  this  above  all,  that 
he  ftiut  up  John  in  prifon. 

Ohferve  here,  i.  In  John  the  Baptift,  the  character  of 
:  zealous  and  faithful  minifter  of  thegofpel  ;  he  is  one  that 
deals  plainly,  and  durfl:  tell  the  grcatell  perfons  of  their 
faults.  Herod,  thcugh  a  king,  is  reproved  by  hiniforhis 
adultery  and  inceft.  'fhe  crown  and  iceptre  of  Herod  could 
not  daunt  the  faithful  niefienger  of  Cod.  There  ouglit 
to  meet  in  the  niinifters  of  Chrift  both  courage  and  im- 
partiality;  courage  in  fearing  no  faces,  and  impartiality  in 
fparing  no  fins.  1.  Who  it  was  that  imprifoned  and  be- 
headedthe  holy  B.iptift;  Heiod,  a  king.  How  fad  is  it, 
when  kings,  vho(hou!dbe  nuifing  fathers  to  the  church, 
do  prove  the  bloody  butchers  of  the  prophets  of  God. 
Many  of  the  fevcreft  pcrfecutions  which  theminifters  of 
God  have  fallen  under,  have  been  occafioned  by  their  tel- 
ling prcat  men  of  their  crimes :  men  in  power  are  impa- 
tient of  reproof,  and  imagine  that  their  authority  g  ves 
them  a  licence  'o  tranlgrefs.  3.  The  heinous  aggravation 
of  this  fin  in  Heroij, /;,?  added  this  to  all  bis  (,th.r  fins,  ihat  he 
P.'ut  up  J'lhn  the  Buptifi  in  prifr,n.  This  evidenced  him  in- 
corrigible, and  unrtclaimable.  John  hid  preached  before 
Herod,  ani  Herod  had  heard  Joluiwith  foiue  delight ;  Lut 


he  had  a  darling  luft,  which  bccafionrd  his  dcflrudion 
Ltarn  hence.  That  hypocrites  may  hear  t'ae  word  witk 
foine  pleafure,  .ihd  do  many  things  with  fome  delight :  but 
they  have  always  lonie  beloved  lift  that  mult  be  Iparrd, 
tlisy  will  neither  part  with  it,  nor  bear  reproof  for  it.  He- 
rod fticks  not  to  cutoff  tiiJt  head,  whofe  tongue  was  fo 
bold  to  reprove   him  for  his  lulls. 

2i  f  Now  when  all  the  people  were  baptized, 
it  came  to  pafs  that  Jefus  alfo  being  baptized,  and 
praying,  the  he.ivcti  was  opened, 

Ol-ftfrvi  I.  The  great  condefcenljon  of  Chrift  in  feek- 
ing  and  fubmitting  to  the  baptifm  of  John.  Chrift,  though 
John's  Lord  and  Mafter,  yet  he  yields  to  be  baptized  of 
his  lervant  and  mcflenger.  2.  The  rcafons  why  Chrift 
would  be  baptized:  (i-)  That  bv  his  rice  he  mi^ht  en-  , 
ter  himielf  into  the  fociety  of  chriftians,  as  he  had  before 
by,  circumcifion  entered  into  the  fociety  of  the  Jews,  (i.) 
That  he  might  by  his  own  baptilm  fanftify  the  ordinance 
of  baptifm  unto  us.  (3.)  That  thereby  he  might  fulfil  the  ; 
righteoufnefs  of  the  ceremonial  law,  which  required  the 
wafhing  of  the  priefts  in  water,  before  they  ;cnier  upon 
their  olfice,  as  appears,  Exod.  xxix.  4.  3.  How  the  duty 
of  prayer  accompanieth  the  ordinance  of  baptifm  i  Jefus 
heing  baptized,  and  praying  :  Teaching  us  by  his  example  to 
lanctify  'ivery  ordinance,  and  every  action  with  prayer. 
Chrift,  when  he  was  baptifed,  prayed  :  when  he  was 
tempted,  he  prayed  ;  when  he  brake  bread,  he  prayed; 
when  he  wrought  miracles,  he  prayed  ;  in  his  agony  in  the 
garden,  he  prayed  ;  when  he  fuftered  on  the  crofs,  he 
prayed.  What  was  the  fubjei-T:  mitter  of  our  Lord's  praycf 
at  this  time,  is  not  exprelTed  ;  but  by  what  followed,  name- 
ly, the  heavens  opening,  and  the  Holy  Ghoft  defcending, 
it 'is  probably  conjectured,  that  he  prayed  (for  fome  telli- 
mony  to  be  given  from  heaven  concerning  hiirifelfj-  for  it 
immediately  follows, 

2  2  And  the  Holy  Ghofl  defcended  in  a  bodily 
fhapc  like  a  dove  upon  him  ,  and  a  voice  came  from 
heaven,  which  laid,  Thou  art  my  beloved  Son ;  in 
thee  I  am  well  pleafed. 

Ohferve  here,  The  folemn  inverting  of  Chrift  into  his 
offiicc,  as  Mediator,  is  attended  with  a  three  fold  miracle, 
namely,  the  opening  of  tbe  heavens,  the  defcending  of  the 
Holy  Ghoft,  and  God  the  Father's  voice  concerning  his 
Son.  The  heavens  were  opened:  to  fliew,  that  heaven, 
which  was  clofed  and  flint  againft  us  for  our  fins,  is  now 
opened  to  us,  .by  Chrift's  undertaking  for  as :  Next,  The 
llnly  Ghofl  defcend;  like  a  dove  upnn  our  favicur  :  bere  we 
have  a  proof  and  evidence  of  the  blefTed  trinity;  the  F.'.» 
then  fpeaks  from  heaven,  the  Son  comes  tmt  of  the  water, 
and  the  Holy  Ghoft  delcends  after  the  maniier  of  a  dove, 
hovering  and  overfhadowing  him.  But  why  did  the  Holy 
Ghoft  no  A'  dcfrend  upon  Chrift  ?  Fuit,  For  the  dcfignatioii 
of  hisperfon,  tofliew  that  he  was  the  perfon  let  apart  for 
the  work  and  office  of  a  Mediator.  Secondly,  For  the  unc- 
tion-and  ianctincarionof  his  perfon,  for  the  performance  of 
that  office:  rio.v  he  was  anointed  robe  the  King,  Pricft,  and 
Prophet  of  his  churcli.  Laflly,  We  have  here  th-^  viice  of 
Cid  the  Father,  pronouncing,   i.     The  ijeUrnefs  of  Chrift's 

relation, 


CrrAP    IV. 


St. 


U 


K 


E. 


203 


ri]auon,This  h  my  S911.  2. The  endeareilnefs  of  his  pcrfon, 
This  is  my  bet:v.'d  Son.  j,  Tlie  fruit  ami  benefit  of  (his 
near  relation  unious,  \.\ihce  I  urn -well  pkaffd.  Leant  hence , 
1,  That  tlicre  is  nopoUibility  forany  perfons  to  pleafe  God 
out  of  Chrill ;  iiw'iiher  our  perlbns,  nor  our  performances  can 
finti  acceptance  witli  God,  but  only  in  and  tlirougli  him  and 
forhis  fake,  2.  That  the  Lord  JefusChrift  is  the  ground  and 


JcfTe,  which  was  the/on  of  Ohec?,  which  was  fhr  fen  of 
Booz,  which  was  the  fen  of  Sahnoii,  whirh  was  l/ic/cn 
ofNaallbn,     33  Whicii    \ya.s  tf'.e /ai  of  Amiiiidab, 
which  was  the/m  ofAratn.whicJi  \v.is//jfy^K  of  ifroni, 
ivhich  was  tfiofon  of  Pharcs,   which  Wrjs  rhr/jn  of  Ju- 
da,     34  Which  was  tliejbn  ot  Jacob,  which  w..s  :/x 
dauCc  of  all  that  lov  e,  and  goodwill,  wl>ich  God  the  Ft  ther  fon  of  Ifaac,  which  was  tlief.^n  of  Abraham,  which  was 
(hcweth  to  the  funs  of  men.  In  Chrift  God  is  well  pleafed    (f,ffin  ofThara,   which  was   the  fon   of  Nachor       on 
;:!'^  !!!"'  11''"''"^"^  ^ •*'^^^' °"^ ^*  '"'"^  =«  conluming hre.     ^^.^^^^^  ^^^^^  ^^^j^^  ^^  Saruch,  which  was  thcj,^  of  Ra- 

gau,  which  was  the  fon  of  Phalcc,  which  was  the  fon  of 
Hebcr,  which  was  the  fon  of  Snla,  36  Which  was 
tliefon  of  Cainan,  which  was//if/()«of  Aiphaxad,  which 
wasM^ycOTof  Sem,  which  was  the  fon  of  Noe,  whicii 
was  the  fon  of  Lamedi,  37  Which  was  t'w  fonot'  Ma- 
thufala,  which  was //;ey(;?iof  Jared,  which  was  thifrt 
ofMaleleel,  which  was  Mfyoj;  of  Cainan,  38  Which 
was  the  fon  of  Enos,  wJiich  was  thcfon  of  Scth,  which 
was  the  fon  of  Adam,  wh?'ch  was  the  fan  of  God. 

We  find  the  genealogy  of  cnr  blefled  Saviour  recorded 
by  twoEvangelill's,  St.  Matthew,  and  Sr.  Luke;  his  pe- 
digree is  fet  forth  by  St.  Matthew  from  Iiis  father  Jofeph, 
by  St.  Luke  from  his  mother  Mary  ;  the  defign  of  both  is, 
to  prove  hini  lineally  defcended  from  Abraham  and  David, 
and  confequently,  the  true  and  promifed  Mefliah. —  St. 
Matthew,  intending  his  hillory  primarily  for  the  Jews, 
prove  him  to  be  the  Ion  of  Abraham  and  David,  for  t'lcir 
comfort.  St.  Luke,  deri<rnin5i  the  information  and  com- 
fort  of  the  Gentiles,  derives  our  Lord's  pedigree  from  A- 
dam,  the  common  parent  of  mankind  ;  to  aflure  the  Gen- 
tiles of  their  poflibility  of  an  intereft  in  Chrill,  tiiey  being 
I'ons  of  Adam.  Neither  of  thefe  Evangelift's  are  llrifl:  and 
accurate  in  enumerating  every  individual  perfon  ;  which 
lliould  teflch  us,  not  to  be  over-curious  in  franning  thr 
parts  of  this  genealogy,  muchlefs  captioufly  toobjedlagainft 
it,  becaufe  of  fonie  Jeeming  contradictions  to  it }  for  if  the 
^■vangelifts  were  not  nice  and  critical  in  compofing  this  ge- 
nealogy, why  fliould  we  be  fo  in  examining  of  it  ?  Let  us 
rather  attend  the  defign  of  the  Holy  Ghoftin  writing  of  it, 
which  was  two-fold  :  i.  For  the  honour  of  our  Saviour  as 
man,  (liewingus  who  were  his  royal  and  noble  progenitors 
according  to  the  flelli.  2.  For  the  ccrfirmation  of  our  faith, 
touching  the  reality  of  our  Saviour's  incarnation.  The 
fcripture  making  mention  of  all  his  progenitors  frcm  the 
firft  Ad;im  to  his  reputed  father  Jofeph,  v.e  cannot  res- 
fonably  doubt  either  of  the  truth  of  his  human  nature,  or 
of  the  certainty  of  his  being  ihe  proiiiifed  Meiliah.  Hence 
we  may  learn.  That  the  wildom  of  God  has  taken  all  ne- 
ceflary  care,  and  ufed  all  needful  means  for  fatisfying  the 
minds  of  all  luiprejudiced  perfons,  touching  the  rcidity  of 
ChriiVs  human  nature,  ^and  tlie  certainty  uf  his  being  the 
proinifed  Mellias  :  for  both  thei'e  ends  is  oi;r  Saviour's  ge- 
nealogy and  pedigree,  recorJed  in  fcripture. 

C  H  A  V.     IV. 

AX  D  Jcfus  being  full   of  the  Holy   Ghofi,,   re- 
turned from  Jordan,  and  was  led  by  the  Spirit 
into  the  wildvTUcfs, 

At  the  twenty-fecond  verfi  of  the  foregoing  chapter,  we 

C  c  2  fi"<^ 


Tkou  art,  <S:c. 

"3  9  And  Jcfus  himfelf  began  to  be  about  thirty 
years  of  age,  bcing(as  was  fuppofed;thc  Ion  of  Jofeph 
which  was  thefnoi  Heli. 

At  thirty  yeai«  of  rige,  the  priefts  under  the  law  entered 
Upon  their  public  office  ;  accordingly  Chrift  ftays  the  full 
time  prcfcribec  by  the  law,  before  ne  undertakes  his  public 
minitiry  ;  and  he  gives  the  reafon  for  it,  Matt.  iii.  15. 
That  be  might  Julfl  ail  righteoufncfs  ;  That  is,  the  riglu- 
eoufnefs  of  the  ceremonial  lav/,  which  require  perfons 
to  be  baptized  or  wafliedin  water  ;  when  they  undertook 
that  office.  SceExod.  xxix.  4.  I.eamhevxc,  That  what- 
ever the  law  required  in  order  to  perfect  righteoufnefs,  that 
Ghrift  fulfilled  in  moft  abfolute  perfedtion,  both  in  his  own 
perfon,  and  alio  in  the  name  of  all  believers.  Note  farther, 
The  title  given  tojofeph  here  ;  he  is  called  the  fiippofed  fa- 
ther of  Chrift.  Jofeph  was  not  his  natural  father,  though 
fuppoled  by  the  Jews  ;  but  he  was  his  legal  father,  being 
married  to  the  Virgin  when  our  Saviour  was  born  ;  and  he 
was  his  nurfing  fathe*-,  that  took  care  of  him,  and  provided 
for  him,  though  our  Lord fometimefhewed both  his  parents, 
that  if  he  pleufed,  he  could  live  withoatany  dependence  up- 
on their  care. 

24  Which  was //juycOT  of  Matthat,  which  was  tlie 
yon  of  Levi,  which  was  M^ycw  of  Melchi,  which  was 
the  fon  oi  ]Ani\^,  which  was  the  fon  of  Jofeph,  25 
Which  \\\\s  the  fo^i  of  Mattathias,  which  was  the  fon 
of  Amos,  which  was  the  fon  of  Naum,  which  was 
tJiefon  of  Efli,  which  was  the  fon  of  Nagge,  26  Which 
was  thefonoi  Maath,  which  was  the  fin  of  Mattathias, 
whicii  was //^ey^??  of  Semci, which  -WTnthcfon  of  Jofeph, 
which  was  the  fin  of  }uda,  27  Which  was  tlie  fn  of 
Joanna,  which  was  the  fin  of  Rhefa,  which  was  thfvn 
of  Zorobabel,  which  was  the  fon  of  Salathiel.  which 
was  the  fin  of  Neri,  28  Which  was  the  fin  of  Melchi, 
which  was  Mcyt7Z  of  Addi,  which  wasfA^fonof  Cofam, 
which  was  i/ieyon  of  Elmodam,  which  was^/jeyt>Kof  Er, 
99  Which  was  the  fin  of  Jofc,  which  was  thcfonoi 
Eliezer,  which  was  the  fin  of  Jorim,  which  was  the 
•  n  of  Matthat,  which  was  the  fin  of  Levi,  30  Which 
..•as  tlie  fin  of  Simeon,  wliich  was  the  fon  of  Juda, 
which  was  tlie  fin  of  jofeph,  which  was  the  ficn  ot]on7in, 
v,-hich  was  Mf/vz  of  Eliakim,  31  Which  was  M^/c/j 
ofMelea,  which  was  the  fon  oi  Menan,  which  was 
thefin  of  Mattatha,  which  was  the  fon  of  Nathan, 
which  was  thefvn  of  David,    32  Which  was  thefin  of 


204 


St- 


U 


K 


Chap.   iv. 


find  the  Holy  Ghoft  JefccnJing  in  a  bodily  ftiape  like  a  dove 
Upon  our  Saviour;   here  we  tinJ   the  extr.iardinary  effeft? 
and  fruits  of"  the    Holy  Chjil's  defcent  upon  our  Saviour; 
hi    was  fi'leil   with   all  the  j/ifts    and  graces  of  the  bleflisJ- 
Spirit,   to   fit  and  furnifli   him  for   that    minillerial  fervicc 
which  he    was  now  entering   upon.     Hat   ohjervuhle  it  is, 
Th.Tt  before   our  Saviour  uudertooli  the  miniftenal  office, 
hf  is  led  by  the  Spirit  iif)  the  luiUernefs ,  and  there  furioufly' 
dlTaultcd   by   Satan's  temptations.      Temptations,  m-dita. 
lion,  aoil    prayer,  fays  Luther,    inak?   a    minillcr  ;  great 
temptatio.is  of  Satan,  do  fit  us  for  greater  fervices  for  Go  1. 
And   whereas  it  is  faid,   that    Chnll   was  led  by  the  Spirit 
into  the  wildernefs,  ti  i:  tempted hy  thedev'l;  by  the  Spirit, 
we  mu(t  underftand  the  Holy  Spirit   of  God  ;  for  the  devil 
I  think,   is  never  called  the   Spirit,  but  has  always  a  brand 
of  reproach  annexed,  as,  the  evil  fpirit,  the  unclean  fpirit, 
and  the   like.   By   his   being  led  by  the   Spii-it  (St.  Mark 
fays,  he  was  drove  by  the  Spirit)   we  may   either    under- 
Aand  a  potent  and  efficacious  perfuafion,   without  any  vio- 
lent emotion;  or  elle,  as  the  learned  Dr.  Lightfoot  thinks, 
Chrill  was  bodily  caufrht  up  by  the  holy  Spirit  into  the  air, 
and  carried  from  Jordan,  where  he  was  baptized,  into  the 
wildcrnel's,   where   he   was  tempted.     God  had  put  great 
honour  upon  Chrill  at  his  baptifm^  declared  him  to  be  his 
well  beloved  Son,  in  whom  he  was  well  pleafed  ;  and  the 
next  news  we  hear,   is,  the  devil   alTaulting   him  witli  his 
temptations.     Learn  thence,  That  the  more  any  are  belov- 
ed  of  God,  and   dignified   with   more  eminent  teflimonies 
of  his  favour,  fb    much  the   more  is  the  devil  enraged  and 
Bialicioufly  bent  againfl  them. 

2  Being  forty  days  tempted  of  the  devil.  And 
in  thofe  days  he  did  eat  nothing :  and  when  they 
were  ended,   he  afterwards  hungred. 

Note  here,  How  the  divine  power  uplicld  Chrifl's  human 
nature  without  food  :  What  Mofes  did  at  the  giving  of  the 
law,  Chrift  doth  at  the  beginning  of  the  gofpFl,  viz.  Fufi 
forty  days  andfjriy  nights.  Chrill  hereby  intended  our 
admiration  rather  than  our  imitation  ;  or  if  our  imitation, 
of  the  aclion  onlv,  not  of  the  time.  From  this  example  of 
Chrifl  we  leurn.  That  it  is  our  duty,  by  fafting  and  prayer, 
to  prepare  ourfelves  for  a  conflift  with  our  fpiritual  ene- 
mies. As  Chrill  prepared  himfelf,  by  falling,  to  grapple 
with  the  tempter,  fo  Ihuuld  we. 

3  And  the  devil  f.iid,  if  thou  be  the  Son  of  God, 
command  this  ftonc  that  it  be  made  bread. 

Ohferve  here,  I.  The  occafion  of  the  temptation  ;  and, 
2.  The  temptation  itlelf :  The  occafion  of  the  temptation 
was  onr  Saviour's  hunger  and  want  of  bread.  Learn 
thence,  That  when  Cod  lulfers  any  of  his  children  to  fall 
into  want,  and  to  be  ftraitened  for  outward  things,  Sstan 
takes  a  mighty  advantage  thereupon  to  tempt  and  affault 
tliem.  ■>.  What  it  is  he  tempts  our  Saviour  to;  it  is  the 
fi.i  of  diitnill,  to  call  in  qncllion  his  Soiilliip,  If  thou  be  the 
Son  rf  jid ;  and  then  to  dillrnd  God's  providence  and 
Cire,  crunmandihat  thefcftoncs  be  tuade  bread:  it  is  the  grand 
P''llcy  of  Satan,  firfl  to  tempt  the  children  of  God  to  doubt 
of  their  adoption  ;  next,  to  diftrull  God's/atherly  care  and 
proviiion  ;  and,  laftofall,  to  ufe  >in*arrantable  means  to 
help  thcmlelve  .     Thm    Satan  der.lc  with  Chrdl,  and  thus 


he  deals  with  Chriftians ;  for  to  work  a  miracle  at  Satan's 
direclion,  was  not  a  lawful  mean  of  providing  food  for  him- 
felf. 

4  And  Jefiisanfwered  him,  faying,  It  is  written, 
That  man  fhall  not  live  by  bread  alone,  but  by  e- 
vcry  word  of  God. 

Ncte  I.  That  though  the  devil  abufed  fcripture,  ye'. 
Chrifl  ufes  it.  Good  things  are  never  the  worfe  for  bting^ 
abufed  by  Satan  and  his  indruments.  2.  The  weapon 
which  our  Saviour  made  ufe  of  to  vanquifh  Satan,  it  was 
the  word  of  God  :  It  is  -writtcr,  fays  Chrifl.  Learn, 
That  the  fcripture,  or  the  written  word  of  God,  is  the 
only  fure  weapon  wherewith  to  vanquifli  Satan,  and  beat 
back  all  his  fiery  temptations.  The  fcripture  is  God's  ar- 
mory, ont  of  which  all  our  weapons  of  war  muft  be  taken, 
for  managing  our  conflid  with  fm  and  Satan. 

5  And  the  devil  taking  him  up  into  an  high 
mountain,  (hewed  unto  him  all  the  kingdoms  of  the 
world  in  a  moment  of  time.  6  And  the  devil  laid 
unto  him.  All  this  power  will  I  give  thee,  and  th<; 
glory  of  them  :  for  that  is  delivered  unto  me ;  and 
to  whomfoevcr  I  will,  I  give  it.  7  If  thou  there- 
fore wilt  worfliip  me,  all  ihall  be  thine.  8  Andjc- 
fus  anfwered,  and  faid  unto  him,  Get  thee  behind 
me,  Satan  .'  for  it  is  written.  Thou  (halt  worfhip 
the  Lord  thy    God,  and  him  only   (halt  thou  ferve_ 

Cbferve,  i.  The  next  fin  which  Satan  tempts  our  Savi. 
our  to,  is  the  fin  of  idolatry,  even  to  worlhip  the  devil 
himfelf.  O  thou  impudent  and  foul  fpirit,  to  defire  thy 
Creator  to  worfliip  thee,  an  apoflate  creature !  Doubilefs 
there  is  no  fin  fo  black  and  foul,  fo  horrid  and  monftrous, 
but  the  chriflian  may  be  tempted  to  it,  but  when  Chrifl 
himfelf  was  tempted  to  worflup  the  tempter,  even  the  de- 
vil himfelf.  St.  Matthew  reads  it,  ]fth'juv.'ilt  worjkip  me  ; 
St.  Luke,  If  thou  -uilt  -jucrfh'p  before  me;  From  whence 
we  may  gather,  that  if  to  worfhip  before  the  devil,  be  to 
worfhip  the  devil,  then  to  worfhip  before  an  image,  is  to 
worlhip  the  image.  (Dr  Lightf.ct  J  2.  The  bait  which 
Satan  makes  ufe  of  to  allure  our  Saviour  to  the  fin  of  ido- 
latry, reprefenting  to  his  eye  and  view  all  the  glories  of  the 
vorld  in  the  mofl  inviting  manner,  and  that  in  a  moment 
of  time,  that  fo  he  might  afleft  him  the  more,  and  prevail 
the  fooner.  Learn  thence.  That  the  pomp  ami  grandeur 
of  the  wpi;jd  is  made  ufe  of  by  Satan,  as  a  dangerous  fnare 
to  draw  men  into  a  complafance  with  him  in  his  temptati- 
ons unto  fin.  He /J:c-Med  him,  &c.  3.  What  an  impudent 
liar  and  proud  boafler  the  devil  is  :  he  was  a  liar  from  the 
beginning:  All  this  will  I  give,  ice.  An  impudent  untruth, 
f(^r  the  dominion  over  the  things  of  the  worU  was  never 
given  to  the  angels,  neither  has  the  de\  il  any  power  over 
the  creatures,  but  by  permillion  from  God.  The  devil 
is  a  mofl  impudent  liar,  he  told  the  firfl  lie,  and  by  long 
praalice  has  become  a  perfecl  mafler  in  the  art  of  lying. 
Ohferve  alio.  The  devil's  boafling  as  well  as  lying,  y^'ll 
this  will  I  give  ihce  ;  when  iie  had  not  one  foot  of  ground 
to  difpofe  of.  Great  bonflers  are  for  the  moll  part  great 
liars,  and  luch  boadcrs  and  liars  are  like  the  devil.  4.  How 
our  Saviour  declares  the  true  and    only  objeJl  of  rcligiou 

worfhip. 


Cha?. 


IV. 


St. 


U 


K 


E. 


so. 


worfhip ;  namely,  God  hlmfclf  :  Thou  (halt  '.vor/li'i)  the 
Lord  thy  God,  Sec.  Religious  worfhip  is  to  be  given  to  none 
of  the  craatures,  neither  to  anj:;eh  nor  men,  how  excel- 
lent foever,  but  God  alone.  We  read  of  bin  two  crea- 
tures that  ever  defired  in  ftripture  to  be  wordiipped  with 
divine  worfliip  ;  namely,  The  devil  and  anticiiriil ;  hut 
the  command  is  peremptory,  Thou /halt  xuor/hip  the  Lard, 
and  him  only. 

9  And  he  brought  him  to  Jerufalem,.  and  fet 
him  on  a  pinnacle  of  the  temple, and  faid  unto  him, If 
thou  be  the  Son  of  God,  call  thyfelf  down  from 
lience  :  lo  For  it  is  written,  he  (hall  give  his  an- 
gels charge  over  thee,  to  keep  thee :  i  x  And  in  their 
hands  they  (hall  bear  thee  up,  left  at  any  time  thou 
dafli  thy  foot  again  ft  a  ftone.  12  yVnd  Jefus  an- 
fwering,  faid  unto  him,  It  is  faid,  Thou  fhaltnot 
tempt  the  Lord  thy  God.  13  ?  And  when  the  de- 
vil had  ended  all  the  temptation,  he  departed  from 
him  for  a  feafon. 

Ohftrie  here,  i.  The  power  which  Satan,  by  God's  pcr- 
iniiiiou,  had  over  the  body  of  our  blelled  Saviour  ;  he  to(  k 
him  up,  and  carried  his  body  through  the  air,  from  ihe 
wildernef's  cf  Jerufalem,  and  there  fet  him  upon  one  of  the 
pinnacles  of  the  temple.  Learn  hence,  ( i.)  That  Satan, 
by  God's  permill^on,  tnay  have  power  over  the  bodies 
of  men,  yea,  over  the  bodies  of  the  bell  of  men  (2.)  1  hat 
thisexercife  of  Satan's  power  over  the  bodies  of  men,  is  no 
argument  that  fuch  perfons  do  not  belong  to  God.  Our 
Saviour  hiinfelf,  who  was  dear  to  God,  is  yet  left  for  a 
time  in  Satan's  hand?.  But  thou^ii  S^jmi  had  a  po.ver  to 
fet  him  upon  the  pinnacle  "f  the  ttniple,  yet  he  had  no 
power  tu  cail  him  down;  tiiongh  Satan's  malice  be  innaite, 
his  power  is  li.ni'.ed  and  bounded  ;  he  cannot  do  allthe  mil- 
thief  he  would,  fo  he  (hall  not  do  all  he  can  x.  The  lin 
which  Satan  tempts  Chrill  to.  the  fin  of  felf  murder  :  CriJ- 
thyfelf  down.  Learn,  Thnt  felf-  murder  isalin  which  Chriit 
himfelfwas,  and  the  luft  of  children  mav  be  tempted  to,; 
yet  thoui^h  Satan  iblicited  Chri.fl  to  the  lin,  he  could  not 
Compel  him  to  comply  with  tlie  temptation.  Thence  n'jtc. 
That  how  much  earneltnefs  and  importunity  foever  Satan 
ufes  in  prelhng  his  temptation,  he  can  only  perfuade,  he 
cannot  compel  ;  he  may  entice,  but  cannot  enforce.  3. 
The  argument  which  Satan  ufes,  to  perfuade  Clirift  to  the 
fm  of  felf— murder  :  it  is  a  fcripture  argument  ;  he  quotes 
a  promiie;  Hi Jhall gh-e  his  angtls  charge  over  thee.  What  a 
wonder  is  here,  to  fee  the  devil  with  a  bible  under  his  arm, 
and  with  a  text  of  fcripture  m  his  mouth  !  Chrift  had  al- 
leJged  fcripture  before  to  Satan  ;  here  Satan  retorts  fcrip- 
ture  back  again  to  Chrift.  Itisvjrlttfn,  fay«  Chrift,  // ;/ 
-xril-ten,  fays  Satan.  Learn,  That  Satan  knows  how  to  a- 
biifu  the  inoft  excellent  and  comfortable  fcriptures  to  the 
niotl  horrid  and  pernicious  ends  and  purpofes  :  He  that  had 
l)rofanely  touched  the  facred  body  of  Chrift  with  his  hands, 
flicks  not  preiumptuouily  to  handle  the  holy  fcriptures  with 
his  tongiie.  4.  The  text  of  fcripture  which  Satan  makes 
ufe  of,  Ffalni  xci.  11,  12.  Htlhallglve  hU  anpels  charge 
over  thee,  to  keep  thee  ;  where  the  dodtrine  is  good,  but  the 
application  is  had.  The  doftrine  istrue,  that  Go  1  is  ple.nf- 
td   to  employ  his  r.njels  for  the  jood  of  his  lervarit?,  trjd 


particularly  for  tijtir  prefervation  in  times  of  danger  :  Dut 
fee  how  falftly  the  devil  preverts,  mifapplics,  and  wrtfts 
that  facred  fcripture.  When  God  promifes  that  his  angels 
fiiall  kc-cp  us,  it  is  In  all  his  -.ujv-f,  not  in  otir  crooked  path";. 
Learn,  That  although  tlie  children  tif  God  have  iheproinifc 
of  the  g'jardiaiilhip  of  his  holy  angels,  yet  then  only  may 
they  e.\pei5t  their  protedlion,  when  w  ajking  in  the  way  of 
their  duty.  Laftly,  The  iiTue  of  this  conibat,  Satan  is 
vanquiflird,  and  departs  from  our  Saviour.  St.  Matthew 
fays,  Thi  dcvil  left  him,  and  angels  c,7ine  and  minlffered  unto 
him  .•  Satan  i?  conquered,  and  quits  the  field.  Teaching  tr, 
That  nothing  but  a  vigorous  refinance  of  temptation  caid'es 
the  tempter  to  flee  from  us.  Satan  i»  both  a  lowardly  ene 
my,  and  a  conquered  enemy  ;  relift  him,  and  he  will  run. 

14  IT  And  Jefus  returned  in  the  power  of  the  Spi* 
rit  into  Galilee  :  and  there  went  out  a  fame  of  him 
through  all  the  region  round  about.  15  And  he 
taught  in  their  fynagogucs,  being  glorified  of  all.  16 
ITAud  he  came  to  Nazareth,  where  he  had  been 
brought  up  :  and,  as  his  cuftom  was,  he  went  into 
the  fynagogue  on  the  labbath-day,  and  flood  up  for 
to  read.  17  And  there  was  delivered  unto  him  the 
book  of  the  prophet  Elaias.  And  when  he  had  open- 
ed the  book,  he  found  the  place  where  it  was  writ- 
en,  i8  The  Spirit  of  the  Lord  is  upon  me,  becaufe 
lie  4ia.th  anointed  me  to  preach  the  gofpel  to  the  poor 
he  hath  fent  me  to.  heal  the  brokenhearted,  to  preach 
deliverance  to  the  captives,  and  lecoveving  of  fight 
to  the  blind,  to  let-  at  liberty  tlicm  tliat  are  bruiftd*: 
ly  To  preach  the  acceptable  year  of  tlic  Lofd.'  20 
And  he  clofcd  the  book,  and  he  gave  it  again  to  the 
niinifter,  and  fat  down.  And  the  eyes  of  alJ  them 
that  were  in,  the  fynagogue  were  failened  on  hiia. 
21  And  he  began  to  fay  unto  them,  This  day  is  this 
fcripture  fulfilled  in  your  ears. 

Gur  blelled- Saviour  being. thus  fitted  sncl  prepared  by 
his  haptUm  and  tcmptaticms,  for  the  execution  ofh.is  rai- 
nifterial  offn.Pj  he  «iow  enters  upon  the  grent  w<>rk  of 
preaching  the  goi'pel,  and  St.  Luke  here  <lcclares  the  firil 
place  he  preached  at,  namely,  Nazareth  ;  and.  the  Hrft 
text  he  preached  upon,  1  fa,  Ixi.  i.  Objerve  i.  The  pl.Tce 
where  our  Saviour  preached  at;  he'oeftovvtd  his  firft  fermon  ' 
upon  Nazareth,  the  pl.ice  of  hi?  conception  ;ind  educat'on  : 
forthough  Chrift  wa?  born  at  Uethlehem,  yet  he  was  bred 
and  brought  up  at  Nazareth  ;  there  he  h.id  his  poor  hut 
painful  education,  working  at  his  father's  trade,  that  of  a 
carpenter.  This  prejudiced  the  Jews  againit  him,  who 
looked  for  a  fteptre,  not  an  ax, in  the  hand  of  him  that  was 
burn  kinrr  of  the  Jevjs.  Our  Saviour's  fliort  and  lecrct  abode 
at  Bethlehem,  and  h's  long  and  p'lblic  li\'ing  at  i\aiaretb, 
orcafioned  him  to  be  called  Jel'nf  nf  Nazareth  ;  ye t  fo:iie 
conceive  it  was  a  nick-name  faftencd  by  the  devil  upon  our 
Saviour,  that  he  in'ghidifguile  the  ])lace  of  his  nativity,  and 
leave  the  Jews  at  a  greater  lols  refpcc^ing  their  Mefliah. 
Sure  it  is,  that  thi'-  name,  Jefus  of  NiiZ'ircth,  flui  k  uppn 
our  Saviour  all  his  life  ;  and  ;it  his  death,  was  tixed  liy  f*.!- 
lai.»  on  his  trois,     \ea,  after  ids  alccBlion,  fuch  as  believed 

on 


206 


St. 


U 


K 


E. 


CirAP.  IV. 


•nhiin,   were  cslIeJ,  lheff!Jcfh^azarenfs,  or,  /Zi/siE/cu- 
fis  t.j  Jfftis  (jf,  hai(.reth.     2.    The  text  which  our  fcavioiir 
prcjchfd  Upmi  at  N':ir.areih  ;   he  tikes  it  out  of  ilie  prophet 
Efaisi,  diap.    Ixi.    I.     7he  Spirit  cf  the  l.orJ  h  vpcn  nte,   le 
hath  ou'.iittc'il  me  to  frfuch  the  g'^rpclt'i  theponr  ;  that  is,  Gcd 
thj  Fdiher  hn;ii  poured  forth  his  holy  Spirit  without  meo- 
fore  ypon  Hit",  iu  all  the  gii'ts  and  graces    of  it,    ard   to  fit 
and  furnifii  uif  for  the  work  of  a  Mediator;  aa:d  particular- 
ly, to  pi  each  the  golpel  to  the  poor  in  fpirit,  ar.il  to  ri!ch  as 
are  poor  in  ouiwciid  coudiiiou  illb,  if  lueckcncd  and  huir.- 
hlcil  with  the  li^ijlic  and  fcnfc  of  tlieirlins.     To  lind  up  the 
broken  l.eai  ied  ;  that  is,  tocomfoit  them  with  the  glad  tid  . 
ings  of  the  gofpel.      To  precch  -dcUvcrmce  I0  the  captive f  ; 
toiet  luth  finiiers  know,  who  were  flaves  to  fin  and  Satan, 
that  a  deliverer  isccme,  if  they  be  willing  to  be   delivered 
by  him.     To  preach   the  acctptable  year  of  the  Lord  ;    or  to 
prod  lima  fpiritual  jubilee,  in  which  God  pruiFers  pardon  of 
liu    and  reconcilliation  uitli  himself  upon  the  tcinis  of  the 
gofptl.     Z£(/r«  hence,    i.   That  God  ftirred  up  none  to  take 
upon  them  the  office  of  theminiftry,  whom  he  hath  not  fitted 
and  furniflied  with  gifts  for  the  regular  dilth;.rge  of  it.      2. 
That  Chrifl  hiniiVlf  did  not  undertake  the  office  of  a  Medi- 
ator, but  by  the    ordination  of  God  the  Hcly  Spirit  ;  7 he 
Spirit   of  the  lord;  kc.      3.   That  no   crcaiure,    angel,    or 
uian,  could  perform  the  office  of  a  iVi^diator,  but  only  Chrifl 
who  was  confccrated  to  that  cflice  by  an  appointing  from  the 
Hcly  Spirit,  without  n^eafure  :     The  Spirit  of  the  Lord  hath 
anointed  me.     i\.  That  the  preaching  of  the  gofpel  is   the 
great  ordinance  which  Clirilt  hinifelf  made  ufe  of,  and  re- 
commended to  his    apoflles  and  miniilers,    for  enlightening 
blind  liiiners,  for  comforting  broken  hearts,  and  delivering 
captive  fouls  from  the  Oavcry  and  dominion  of  lin  and  Satan; 
he  hath  J'cnt  mc  ;  &c.     What  enemies  then  are  ihey  to  the 
fouls  ot  men,  who  have  lo*  anti  mean  thcnghtsof  this  high 
and  honourable  ordinance  of  God.  the  preaching  of  the  ever- 
lading  gofpel,   which  is  the  power  of  God  unto  falvation  ? 
3.   1  he  bf  h..viour   of  our  Savioijr's    auditors,  the  men  of 
Nar.areth,  under  his  preaching  ;  their  eyes  were  fixed,  and 
their  minds  intent  on  him,  and  what  was   I'poken  by  him  ; 
The  eyes  of  all ;  &c.  not  dofed  with  fleep,  nor  gazing  about 
upon  others  ;  but  fixed  upon  Chrifb  the  preacher.      Fixing 
of  the  eye   is  a    great  help  to  the  attention  of  the  ear,  and 
the  intention  of  the  mind  ;  a  faftened  eye  is  a  mean  tohelp 
us  to  a  fixed  heart  ;  a  wandering  eye  is  both  a  fign   and  a 
caufe  of  a  wandering  heart.     O  that  our  hearers  would  im- 
itate our  Saviour's  hearers  under  the  world  !   They  faftened 
their  fycsDpon  him,  asif  thtv  meant  to  hear  with  their  eyes 
as  well  as  with  their  ears  ;   and  yet   we  have  caule  to  fuf- 
pett,  that  curiofity  rather  than  piety  caufed  this  their  atten. 
lion;  feeing,  as  you  will  find,  ver.   29.  that   thefe    very 
perions   who  out  of  novelty  were   ready  to  eat  his   words, 
foon  after,  out  of  cruelty,  were  ready  to  devettr  the  fjieak- 
er  ;  for  they  thurft  him  out  of  the  city,    led  him  to  the  bro-u  of 
the  hill,  and  -jumtld  hai'e  cafi  him   doiun  headlong.     O  bleflcd 
Saviour!    what  wonder  i->  it,  that  the  pcrfons  of  thy  minif- 
ters  are  defpifed,  and  their  d(»ftrine   negie«^ed,  when  thou 
thyfdf,  the    firlt  preaiher  of  the    gofpd,    and  for  thy  firrt 
fermon  at  Nazareth,  wcrt  thus  igiitiaiinioufly  treated!  Lall- 
ly.  How  Chrilt   conforms  to  the  ceremonies  of  the  Jewilh 
doctrine,  who  in  honour  of  the  hnv  and   the  prophets  J/o'id 
up  when  they  read  them,  and  according  to  cuttom,Jat  do-xn 
vhen  tlieycx^l.iined  them.     And  although  the  fynagogual 


worjliip  was  then  loaded  with  rule"!  and  ceremonies  of  hn^' 
man  invention,  ami  alfo  the  lives  and  manners  both  of  prieft* 
and  ptc]5!e  wfremuih  ccrrupted,  yetboih  cur  Sa\:cur  an({ 
his  tlijciples  went  to  the  numbers  of  the  church  of  XazuretU 
every  fjbiiath  tlay,  joiningwith  iheni  in  the  public  uorfhip. 
From  whence  we  may  rc.ifvuiably  infer,  that  fuch  thriftians 
as  do  c,u'etly  and  pcacesMy  cen)p!y  with  the  practice  of  the 
church  in  whole  communion  they  Jive,  in  the  obfervation 
of  fuch  indifterenr  riteaas  are  life d  by  her,  ai't  moil  agreea- 
ble to  cur  Savioar's  praclice  and  example. 

22  And  ail  bare  him  witnefs,  and  wondered  at  the 
gracious  words  which  proceeded  wit  of  his  nioiuli. 
And  they  f:iid,  Is  not  this  Joleph's  Ion  ?  23  And 
he  laid  unto  thcm,Ye  will  lure  ly  fay  unto  me  this 
proveib,  Phyfician  heal  thyfelt  :  whalfoever'  wc 
have  heard  done  in  Capernaum,  do  alio  here  in  thr 
country.  24  And  he  faid,  Verily  I  l^ay  unto  you, 
No  prophet  is  accepted  irt  his  own  country. 

Chferve  here,  i.  1  he  efTrct  of  cur  Saviour's  miniflry  .'t 
Nazareth,  it  created  wtmder,  but  did  not  produce  faith  ; 
they  marvelled,  but  not  believed  ;  they  admired  the  wifdom 
of  his  difcourfes,  but  will  liot  own  hitn  to  be  the  promifed 
Mefllah,  becaufe  of  the  poverty  and  meannefs  of  Chrift's 
condition  ;  Is  not  this  Jojeph'sfn  ?  1  hey  expect  the  fon  of 
a  prince,  not  the  fon  of  a  carpenter,  to  be  rheir  Mefliah. 
Thence  note,  That  the  poverty  and  meannefs  of  Chrift's 
condition  was  that  which  multitudes  ftumbled  at,  and  kept 
many,  yea,  mofl  from  believing  on  him.  None  but  a  fpi- 
ritual  eye  can  difcern  beauty  in  an  humble  and  abafcd  Savi- 
our. 2.  Our  Saviour  wonders  not  that  fo  few  of  his 
countrymen,  among  whom  he  had  been  bred  a-'.d  brought 
up,  and  with  whom  he  had  lived  moll  part  of  his  time,  did 
defpife  his  perfon,  and  reject  his  doftrine ;  he  tells  them, 
No  prophet  has  honour  in  hii  own  country  ;  that  is,  very  {fel- 
dom  has  :  Teaching  us.  That  ufually  the  miniftcrs  of  God 
are  moft  defpifed  where  tiiey  are  moft  familiarly  known  ; 
fometimes  the  remembrance  of  their  mean  original  and  cx-« 
tradion,  fometimes  the  poverty  of  their  parents,  fometimes  A 
the  indecencies  of  their  childhood,  fometimes  the  follies  of  li 
their  youth,  fometimes  the  faults  of  theirfamilies  and  relati- 
ons are  ript  up,  and  made  occafion  of  contempt ;  and  there- 
fore that  prophet  which  comes  from  afar,  and  has  not  been 
much  known,  gains  the  greatefl  reputation  amongft  a  peo- 
ple, who,  being  ignorant  of  his  extraction,  look  upon  his 
breeding  as  well  as  his  calling  to  be  divine.  This  good  ufe 
ought  to  be  made  of  our  Saviour's  obfervation,  that  his  mi- 
iiilters  be  very  wife  and  difcreet  in  their  converfation  with 
their  people,  not  making  themfelves  cheap  and  common  in 
every  company,  nor  light  and  vain  in  any  company  :  For 
fuch  familiarity  will  breed  contempt,  both  of  their  perfons 
and  their  doctrine.  But  our  d  uty  is  by  llridnefs  and  gravi- 
ty of  deportment  to  keep  up  an  awe  anti  efteem  in  the  con— 
fcicnces  of  our  people  ;  always  tempering  cur  gravity  with 
iourtcfy  and  a  condefcending  afiral>ility.  That  miniUcr 
which  proltitutes  his  authority,  fruftiates  the  end  of  his 
Hilnidry,  and  is  the  occafion  of  his  own  contempt. 

25  But  I  tell  you  of  a  truth,  many  widows  were 
in  Ifrael  in  the  days  of  Elias,  when  the  heaven  was 
fhut  up  three  ycT.xi  and  fix  months,  when  great  fa- 
mines 


Chap,   iv. 


■St. 


U 


£. 


201 


mine  was  throughout  all  the  land;  26  But  unto 
none  of  tlic-m  was  Elias  fent,  lave  unto  Sarcpta  a 
city  of  Sidon,  unto  a  woman  that  was  a  widow.  27 
And  many  lepers  were  in  Ifrael  in  the  time  oi  Elifcus 
(he  prophet;  and  none  of  them  was  cleanlcd,  fav- 
ing  Naaman  the  Syrian. 

Here  our  Saviour,  by  a  double  inftance,  confirms  what 
lie  had  lift  told  his  countrymen  at  Nazareth,  namely,  that 
prophets  are  moft  defpifed  by  their  own  countrymen  and 
acquaintance,  and  that  (h-angers  oft-times  have  more  ad- 
vantaj^e  by  a  prophet  than  his  own  people.  The  firlt  in- 
fl:ince3  Of  this  which  our  Saviour  gives  them,  is  in  the  days 
of  Elias,  though  there  were  many  widows  thej'  in  his  own 
nation,  yet  none  of  them  were  qualified  to  receive  his  mi- 
racles, but  a  flranger,  a -u'tdo-a  of  Serepta.  The  fecondiii- 
ftince  was  in  the  days  of  Eiiflia  :  when  though  there  svere 
many  lepers  in  and  about  the  neighbourhood,  yet  they  be- 
i  ng  his  countrymen,  defpifed  liim,  and  none  werequaliHed 
for  a  cure  but  Naaman  the  Syrian,  a  man  of  another  coun- 
try. Thus  the  prophets  of  God,  likefonie  fidiermen,  catcli 
leaft  in  their  own  pond,  and  do  more  good  by  their  minil- 
try  among  (Irangers,  than  among  their  own  countrymen, 
kinsfolk,  and  near  relations  :  No  prophet  is  accept,  d  In  his 
own  country. 

28  And  all  they  in  the  fynagogue,  when  they 
heard  thofe  thin'.rs,were  filled  with  wrath,  29Androfe 
up,  and  thriilb  him  oat  of  the  city,  ind  led  him  unto 
the  top  of  the  brow'of  the  hill  w^hereoii  their  city  was 
built,  that  they  might  call  l>im  down  headlong.  30 
But  he  pafli.*ig  th.io^gh  the  'midll  of  them  went  his 
way^ 

Obferve  licre,  1.  The  iiorrid  impie;y  of  the  people  of  Na- 
zareth in  thrufting  their  Savidiir  but  of  tlieir  city  ;  and 
their  biirb.irous  ami  Moody  criichy  hi  brfnging  him  to  the 
lirow  of  the  hill,  with  full  intent  tocafthim  down  head- 
long. .  liut  Chrift  was  to  die  a  clean  contrary  way,  not  by 
throwing  down,  but  by  lifting  up.  O  ungrateful  and  tm- 
happy  Nazareth  !  Is  t!i  is  the  return  you  make  that  divine 
guetl,  wliich  for  thirty  years  had  fojourned  in  vourcoafls? 
No  wonder  that  the  ableft  preadiing,  and  moft  exemplary 
living  of  the  holiefl  and  heft  of  Chrill's  miniflers,  obtain 
no  greater  fuccefs  at  this  day  amcngft  a  people,  when  the 
prefence  of  Chrifl:  at  Nazaretli,  for  thirty  years  together, 
had  no-  better  influence  upon  the  minds  and  manners  of 
the  people  ;  but  inftead  of  their  receiving  his  iiiefTage,  they 
rage  at  the  mefTcnger.  Neither  let  any  of  the  minifters  of 
Ciirift  think  it  llrange  that  they  are  ignomlnioufly  defpifed, 
when  our  Mailer  before  n'-.  was  in  danger  of  being  barba- 
riudy  murdered,  and  that  for  his  plain  preaching  to  his  own 
people,  the  men  of  Nazareth.  But,  2.  The  miraculous 
efcape  of  our  blefild  Lord  from  the  murdering  hands  of 
the  wicked  Na'Zarites  :  He  pijfng  thrwgh  the  m'lilft  nf  them, 
vj:nt  Irs  isjav.  How  and  after  what  manner  he  efcapcd  is 
not  declared,  and  therefore  cannot  without  prefumption  be 
determ'ned  ;  although  the  Ilomanifts,  to  make  way  for 
their  doflrinc  of  traiifubftantiaiion,  pofnivcly, affirm,  that, 
contrary  to  tlie  nature  of  a  b^dy,  he  pcnetVa'tcd  'throijgh 
the  brcafls  of  the  people.     Btit  whethi^r  he  'ftruck  them 


with  blind:i3rs,  tliat  they  did  not  fee  ;  or  fmote  them  witk 
fear,  that  they  durd  not  hold  him  ;  or  wlicther  by  a  greater 
ftrength  than  theirs  (which  his  Cod-head  could  ealily  fupply 
his  human  nature  -Jiith)  he  efcapcd  from  tiiem  ;  it  is  lu-ithcr 
prudent  to  inquire,  nor  polFible  10  determine:  We  I;  now 
it  was  an  eafy  thing  for  him,  who  was  God  as  well  as  man, 
to  quit  hinilelf  of  any  mortal  enemies  ;  and  at  the  fame 
time,  when  he  rcfcucd  himfelf  could  have  ruined  them,  by 
frowning  them  into  hell,  ©r  looking  them  into  nothing. 

31  And  came  dov/n  to  Capernaum,  a  city  of 
Galilee,  and  taught  them  on  the  fabbath-days.  32 
And  they  were  aftoniflied  at  hisdo£trine:  for  his 
word  was  with  power.  33  5  And  in  the  fynagogue 
there  was  a  man  which  had  a  fpirit  of  an  unclean 
devil;  and  he  cried  out  with  a  loud  voice,  31  Say- 
ing, Let  us  alone;  what  have  we  to  do  with  thee, 
t^wu  jefus  of  Nazareth  ?  art  thou  come  to  dcflroy 
us  ?  I  know  thee  who  thou  art ;  the  holy  One  of 
God.  35  And  Jtfus  rebuked  him,  faying.  Hold 
thy  peace,  and  come  out  of  him.  And  when  the 
devil  had  thrown  l^im  in  the  niidll,  he  came  out  of 
him,  and  hurt  him  not.  36  And  they  were  all 
amazed,  and  fpake  among  themfclves,  faying,  What 
a  word  is  this !  for  with  iiuthority  and  power  he 
commandeth  the  unclean  fpirits,  and  they  come  out. 
37  And  the  fame  of  him  went  out  into  every  place 
of  the  country  round  about. 

Our  bleffed  Saviour,  being  driven  out  of  Nazareth  bf 
the  fury  of  his  countrymen,  departs  to  Capernaum,  where 
he  entered  inro  their  fynagogues  and  taughr.  Who  caii 
declare  the  pains  that  our  Saviour  took,  and  the  hazard* 
%\hich  he  ran  in  preaching  the  everlalling  goi'pel  to  loll  (in- 
ners?  but  obferve  the  fmallnefsof  his  fuccefs  r  The  people 
were  aftoniflied,  but  not  believed;  iiis  doctrine  produced 
admiration,  but  not  faith;  his  auditors  were  admirers,  but 
not  believers.  Tke  people  zuere  a/twijbi-d  at  his  docrrine  •• 
The  reafon  of  which  allonilhment  is  added,  Fi,r  his  ivord 
vjas  with  po-Mcr  ;  that  is,  there  was  majefty  in  his  perfon, 
fpirituaUty  in  his  preaching,  and  powerful  miracles  accom- 
panyin<T  both,  and  confirming  both;  of  which  the  Evan- 
gelift  here  gives  us  an  account,  namely,  the  calling  out  of 
a  devil  in  one  poffelfed,  verl'e  3;.  Ther^  -^as  amun  \uhich 
had  a  fpirit  of  an  unclean  dtvil,  and  he  rricd  wt  ;  that  is, 
the  devil,  that  unclean  fpirit,  did  enter  into. him,  and  bo- 
dily pofTefs  him.  Amongfl  other  calamities,  wh'ch  fin  has 
brought  upon  our  bodies,  tnis  is  one,  to  be  bodily  polTefTed 
by  Satan.  The  devil  has  an  inveterate  malice  againfl  man- 
kind, leeking  to  ruin  our  fouls  by  his  fuggeflions  and  temp- 
tations, and  to  deflroy  our  bodies  by  fom^  means  or  other. 
O  !  how  n\uch  it  is  our  interefl,  as  well  as  our  duty,  by 
praver  to  put  ourfelves  morning  and  evening  under  the 
divine  care  and  proteftion,  that  we  may  be  preferved  frorii 
the  power  and  malice  of  evil  fpirits?  2.  The  tiiJe  hei  c 
given  to  the  devil  :  He  is  called  the  uncLan  fpirit.  The 
devils,  thofe  wicked  f]>irits  of  hell,  ?re  moft  impure  and 
filthy  creatures:  Impure  by  reafon  o>  their  origin.nl  apol- 
tady ;  impure  bv  reafon  of  their  .iftuai  ar;d  daily  fins,  fiicli 
asHUlrdb'r  and  malice,  lying,  and  ihe  lilvC,  by  which  they 

con— 


2o8 


>T. 


u 


K 


Chhp.  IV. 


coni'muully  pollaie  ihemfelves ;  and  impure  by  jneans  of 
iluir  continual  dclire  anil  entleavours  to  polkilc  iii;inkind 
Willi  the  coiiiagion  of  iheir  own  fins.  Lord,  how  foul  is 
tiif  nature  of  lin,  \^ll:c!l  makes  the  devil  fuch  a  foul  and 
filthy,  fuih  an  impure  and  untU-ai)  creature!  3.  The  fub- 
Icance  of  the  devil's  outcry  :  iM  us  alor.e  :  what  have  we 
IoJq  wilhthi-e  ;  art  thcu  come  to  dejlroy  us?  that  is,  to  re- 
rtrain  us  frum  the  cxercife  of  our  power  :  The  devil  thinks 
liiinftrlf  dcUroyed  when  he  is  rellrained  from  doing  mif- 
ch.cf.  4.  The  title  given  by  the  devil  to  our  Saviour  : 
lie  flylci  him,  7l::  Ihly  One  <f  Cijd.  How  comes  this  ac- 
fcnowitdgnient  out  of- the  devil's  inouih?  Could  an  a- 
pollle  make  a  profeirioii  beyond  th's?  But  how  comes 
Satan  to  make  it?  For  no  good  end,  and  with  no  good 
intention,  we  n.ay  be  fure  ;  for  the  den/  never  fpeaks 
truth  for  truih'i  lake,  but  for  advantage  fake.  IVobably, 
1.  He  might  make  tiiis  profcdion,  that  fo  he  might  bring 
the  truth  profcf.td  into  quefticn ;  hoping  that  the  truth, 
which  received  teftimony  from  the  lather  of  lies,  would  be 
lulpeclcd.  Or,  2.  it  might  perhaps  be  don.*  to  make  the 
people  believe  our  Saviour  had  fome  fasniliarity  wiih  Satan, 
anil  did  work  miracles  by  his  help,  bccaufe  he  did  confels 
him,  and  fecm  to  put  honour  upon  him.  Hence  we  may 
i^ar'i,  That  it  is  polllblc  for  a  perlbr.  to  own  and  acknow- 
Ifdge  Chrift  tobe  the  true  and  only  Saviour,  and  yet  mifs 
of  falvation  by  Mm:  If  a  fpeculative  knowledge,  and  a 
vrrbal  prolelTion  ofChrift,  were  (iiflicient  for  falvation,  the 
devil  himlelf  would  not  mifs  of  happinefs.  5.  How  our 
Saviour  rebukes  the  devil  for  this  cor.feflion,  andcommandj 
liiin  (Hence  :  "Jefus  rebuked  him,  faytttg,  H-ld  thy  peace. 
But  why  was  this  rebuke  given  the  devil,  and  his  mouth 
flopped,  when  he  fpake  the  truth?  /Infw.  i.  Becaufe 
Chrift  knew  that  the  devil  confefled  this  truth  on  purpofe 
to  dif^race  trulh.  2.  Bccaufe  the  devil  was  no  fitperlon 
tom:ike  this  profclTioii  :  A  tellimony  of  truth  from  the  fa- 
ther  of  lies,  is  enough  to  render  truth  itfelf  lufpccted.  Yet 
the  devil's  evidence,  that  Clirill  was  the  Holy  One  of  God, 
•will  rife  up  in  judgment  againil  the  wicked  Pharifees,  who 
fhut  their  eyes  sgatnft  the  miracles,  and  Hopped  their  ears  a- 
gaiiid  the  do«.^rine  of  the  Holy  One  of  God.  Laftly,  How 
the  unclean  fpirits  ob"y  the  voice  of  Chrift,  but  with  reluc- 
rancy  and  regret :  \V  hen  the  unclean  fpirit  had  thrown  him 
in  the  miJft,  he  came  out.  Where  ahferve ,T\\q.  deviPsfpite 
at  parting  :  he  tear;  the  man,  throw  shim  violently  from  place 
to  place,  fhewing  how  loath  he  was  tobe  dilpod'eHed. Where 
^dtan  has  once  j'.ottcn  an  hold,  and  fettled  himlelf  for  a 
lime,  how  unwilling  he  is  tobe  caft  out  of  pollf-lfion  ?  Yea, 
it  ii  a  torment  and  venation  to  him  to  be  call  out  :  It  is 
much  eaficr  to  keep  out  Satan,  than  to  cart  him  out.  Sa- 
tan may  poflefs  the  body  by  Cod's  permiflion,  but  he  can- 
not pullers  our  hearts  without  our  own  confent  and  appro- 
bation. It  will  be  ourwifdom  to  deny  him  entrance  into 
our  fouls  at  firlt,  by  rejeftiiig  his  wicked  motions  and  fug- 
gcftionf;  for  when  he  is  Hril  entered,  he  will,  like  the 
iirong  man  armed,  keep  the  houfe,  till  a  llronger  than  he 
calt  liim  out. 

38  And  he  aiofc  out  of  the  fvnagoguc,  and  enter- 
ed into  Simon's  h"ufe:  and  Siinon'.s  wife's  mother  was 
l.iken  with  a  great  fever  ;and  they  bcfought  him  for  her. 
^9  /ind  he  flood  over  her,  and  rebuked  the  fever;  and 


it  left  her  :  and  immediately  flie  arofc,  and  rainiflered 
unto  them. 

Here  note,  1.  That  St.  Peter,  a  difciple,  yea,  an  apoflle, 
was  a  married  perl'on.  Neither  the  prophets  of  the  old  tef- 
tament,  nor  the  apoftles  of  the  New,  did  abhor  the  marriage 
bed,  nor  judge  themfclves  too  pure  foraninftitution  of  their 
Maker.  The  church  of  Pionie,  by  denying  the  lawfulrefs  of 
priefts  marriage,  makes  herfelf  wifer  than  God,  who  fays, 
Heb.  xiii.  /^.  Marriage  is  hor.orelile  am'jtgf]  all  men.  2.  Pe- 
ter, though  a  good  n.an,  and  his  wife's  mother  probably  a 
gracious  worn  in,yet  is  his  family  vifited  with  fickncfs:  ftrength 
ofgrare,  and  dearneH  of  refpecl,  even  from  Chrift  himfelf, 
cannot  prevail  againil  difcafes ;  God's  own  cliildren  are  vi- 
fited with  bodily  licknefs  as  well  as  others.  3.  The  divine 
power  of  Chrift  maniiefted  in  this  miraculous  cure  ;  He 
Jloodovcrl:tr,ijLys  St.  Luke:  He  toik  her  by  the  hand,  and  lif- 
ted her  up,  fays  St.  Mark.  Here  was  an  ordinjry  diflemp- 
crcured  after  an  extraordinary  manner,  by  a  touch'pf  Chrift's 
hand,  in  an  inftant :  Immediately  the  fever  left  her,  and/he  arofe 
and  minijlered  unto  them.  That  (he  could  arife,  argued  her 
cure  tobe  miraculous ;  that  ihe  could  and  did  arife,  and  ad- 
niiniftcr  to  Chriftand  his  difciples,  argued  her  thankfulncfs. 
After  Chrift  hath  healed  any  of  us,  it  ought  to  be  our  firlt  care 
to  adminifter  unto  him  ;  that  is,  to  employ  our  recovered 
ftrength  in  the  fervice  of  Chrift,  and  to  improve  our  refto- 
red  health  to  the  honour  and  glory  of  Chrift. 

40  Now  when  the  fun  was  fetting,  all  they  that 
had  any  fick  with  divers  difeafes  brought  them  unto 
him  :  and  he  laid  his  hands  on  every  one  of  them, 
and  healed  them.  41  And  devils  alfo  came  out  of 
many,  crying  out,  and  faying,  Thou  art  Chrift  the 
Son  of  God.  And  he  rebuking  them,  fuffcred  them 
not  to  fpeak :  for  they  knew  that  he  was  Chrift. 

The  Evangelift  here  declares  fundry  other  cure;  wrought 
by  our  Saviour  ;  he  healed  the  Tick,  and  difpo/TelTed  the  de- 
vils. In  our  Saviour's  time  we  read  of  many  polFefTed  with 
devils,  and  but  of  feweuherbefore  or  afterwanls.  Probably, 
I.  Becatife  Satan,  perceiving  iTie  MefTiah  to  be  come  in  the 
tiefii  to  deftroy  his  kingdom,  did  rage  the  more,  and  difcover 
the  greater  malice  and  enmity  againft  mankind.  2.  Perhaps 
almighty  God  fufFered  Satan  at  that  time  topolTefs  (omany, 
that  Chrift  might  have  occafion  to  manifeft  his  divine  power 
by  cafting  Satan  out.  And  accordingly  we  find  our  Sa\  iour 
difpofTelTing  all  that  were  polfelTed  by  Satan.  It  is  added. 
That  hefiijfcred  not  the  dcvih  tojpeak,  becaufe  they  knew  him; 
That  is,  Chrift  would  not  be  made  to  be  the  Son  of  God  by 
the  preaching  of  the  devil,  left  the  world  fliculd  from  thence 
lake  occalion  to  think  thatour  Saviour  helii  acorrefpondence 
with  tliofe  wicked  fpirits,  and  that  the  miracles  which  he 
wrought  were  performed  by  the  devils  adiftance,  as  being 
one  in  a  combination  with  him.  Poilibly  from  the 
Devil's  owning  Chrift  to  be  the  Holy  One  of  Cod, 
the  Pharifees  conchultd  there  was  a  compact  and  agree- 
nient  betwixt  them  ;  and  thereupon  their  affirmation  was 
grounded,  JJe  eajfcth  out  devils  by  /Beelzebub  the  prince  rf  de- 
vils. 

42  f  And  when  it  was  day,  he  departed  and  went 
into  a  defert  place.    And  the  people  fought  him  and 
came  unto  him,  and  ftaycd  him,  that  he  Ihould  not  de- 
part 


Cha?.  v. 


St. 


U 


K 


E. 


^''9 


part  from  them.  43  And  he  faid  unto  them,  I 
mufl  preach  the  kingdom  of  God  to  other  cities  alfo: 
for  therefore  am  I  fent;  44  And  he  preached  in  the 
fynagogues  of  Galilee. 

Gbferve  here,  i.  The  great  work  and  bufinefs  of  our 
Saviour's  life,  to  preach  the  gofpel  ;  1  mufl  preach  the  king- 
dr,ni  of  Cod,  for  therefore  cunie  I  forth.  Preaching  Was 
Chrift's  great  work,  it  is  undoubtedly  his  minifters'.  Chrift 
omitted  (bnie  opportunities  of  working  miracles,  that  he 
might  preach  to  other  cities  :  This  was  his  great  work.  2. 
It  beiiijr  Chrift's  great  delign  to  plant  and  propagate  the 
gofpel,  he  would  not  confine  his  miniftry  to  one  particular 
place,  not  to  the  great  city  of  Capernaum,  but  refolves  to 
preach  the  word  in  fmaller  towns  and  villages ;  leaving 
his  minillers  herein  an  inftructive  example,  to  be  as  willing 
to  preach  thepofpel  in  the  fmalleft  villages,  as  in  the  largelt 
and  mort  populous  cities,  if  God  calls  us  thereunto.  Let 
the  place  be  never  fo  obfcure  and  mean,  and  the  congrega- 
tion never  fo  fmall  and  little,  if  God  fends  us  thither,  the 
greateft  of  us  muftnot  think  it  beneath  us  to  go  and  inflruct 
an  handful  of  people. 

GAAP.         V. 

A  AD  it  came  to  pafs,  that  as  the  people  preffed 
upon  him  to  hear  the  word  of  God,  he  flood 
by  the  lake  of  Genncfareth.  2  And  faw  two  fhips 
(landing  by  the  lake  :  but  the  fifhcrmen  were  gone 
out  of  them,  and  were  wafhing  their  nets.  3  And 
he  entered  into  one  of  the  fhips, which  was  Simon's, 
and  prayed  him  that  he  would  thru  ft  out  a  little  from 
the  land.  And  he  fat  down,  and  taught  thepeople 
out  of  the  fliip. 

Here  ohfcrvs,  i.  That  our  Saviour  ufed  the  fea  as  well 
as  the  land  in  his  paff-ige  from  place  to  place  to  preach  the 
gofpel ;  and  the  realons  why  he  did  fo,  might  probably  be 
thefe  :  (i.)  To  ftiew  nature's  intent  in  making  of  the  lea, 
namely,  to  be  failed  upon,  as  the  land  to  be  walked  upon. 
(2.)  That  Chrift  might  take  occaiion  to  mauifell  his  deiry, 
in  working  miracles  upon  the  fea  ;  namely,  by  calming  of 
the  waves  and  ftiiling  of  the  winds.  3.  It  might  be  to 
comfort  fea-faring  men  in  their  diftrefi'es,  and  to  encourage 
them  to  pray  to  fiich  a  Saviour  as  had  an  experimental 
knowledge  of  the  dapgers  ot  the  fea  ;  it  were  well  if  failors 
would  confider  this,  andinlleadof  inuring  themfelves  to 
the  language  of  hell,  when  they  go  down  into  the  deep, 
would  direcl  their  prayer  unto  Chri(t,  and  lock  up  tc  him, 
■who  now  in  heaven  has  the  remembrance  of  what  he  him- 
iclf  endured  and  underwent  here  on  earth,  and  on  the 
iea.  2.  The  circumftance  of  time,  when  Chriit  ufed  to 
put  forth  to  fea  :  It  was  ul'ually  after  he  had  wrought  feme 
extraordinary  miracle,  which  fetthem  on  admiring  and 
commending  ot  him  ;  j.s  after  he  had  fed  i'o  many  ihou- 
fands  with  a  few  barley-loaves  and  fillies,  prefently  he  put 
forth  to  fea,  fliunning  thereby  all  popularity  and  vain-glo- 
rious  applaufe  from  the  multitude,  which  he  was  never  am- 
bitious of,  but  iuduftrioully  avoided.  3.  That  after  our 
Saviour's  refiirrettion,  we  never  find  him  failir.g  ar.y  more 
[  upon  the  fea.  For  fuch  a  ihivftuating  and  turbulent  con- 
dition, which  neteflarily  attends  fea  voyages,    was  utterly 


inconfiftent  with  the  cnuftaiifT,  ftibility,  and  ptrprtuiiy cf 
Chrift's  cftate  when  rifeu  from  the  grave.  Tlie  firm  \.\nA 
better  agreeing-with  his  fixed  ftate,  he  keeps  upon  it,  nil 
his  accellion  into  heaven.  4.  ■  That  Chrift  ftruples  not 
to  preach  to  the  people  in  and  out  of  the  (hip;  He  pit 
do-jJti  and  taut^ht  the  people  out  of  the  finp.  bometime's  we 
find  our  holy  Lord  preathing  upon  a  inountaiii,  fonietimes 
in  a  fliip,  fometimes  in  a  houle,  as  often  as  maybe  in  a  fy- 
nagogue  :  He  that  laid  hold  of  all  feafons  for  preaching 
the  gofpel,  never  fcrupled  any  place  which  conveniency 
offered  to  preach  in  ;  well  knowing,  thatitis  the  urdinaiice 
that  fanftifies  the  place,  and  not  the  place  the  orditiancc. 

4  5  Now  when  he  had  left  fpeaking,  lie  faid  un- 
to Simon  launch  out  into  the  deep,  and  let  down 
your  nets  for  a  draught.  5  And  Simon  anfwering,  faid 
unto  him,  Maflcr,  we  have  toiled  all  the  night,  and 
have  taken  nothing:  neverthelefs,  at  thy  word  I  will 
let  down  the  net  .  6  \x\A.  when  they  had  thi.s  done, 
they  encloled  a  great  mulitude  of  (ifhcs  :  and  their 
net  brake.  7  And  they  beckoned  unto  the'rr  part- 
ners which  were  in  the  other  ftip,  that  they  fhould 
come  and  help  them.  And  they  carae,  and  filled 
both  the  fhips,  fo  that  they  began  to  fink.  8  When 
Simon  Peter  faw  it,  he  fell  down  at  Jefus's  knees, 
faying.  Depart  from  me  ;  for  I  am  a  finful  man,  O 
Lord.  9  lor  lie  was  afloniflied,  and  all  that  were 
with  him,  at  the  draught  of  the  fifhes  which  they  had 
taken;  10  And  fo  luoi  alfo  James  and  John,  the 
fons  of  Zebedce,  which  were  partners  with  Simon. 
And  Jefus  faid  unto  Simon.  Fear  not:  From  hence- 
forth thou  fhalt  catch  men.  11  And  when  they 
had  brought  their  fhips  to  land,  they  forfook  all, 
and  followed  him. 

Ohftme  here,  i.  Our  Saviour,  having  delivered  his  docl- 
rinc  to  the  people,  confirms  his  dodlrinc  with  a  miracle, 
and  with  futh  a  miracle  as  did  not  at  once  inftruct  and 
encouiage  his  apoftles ;  the  miraculous  number  of  filh 
which  they  caught  did  prelage  and  prefigure  their  miracu- 
lous fuccefs  in  preaching,  planting,  and  propagating  the 
gofpel.  2.  Our  Saviour's  command  to  Peter,  and  his 
ready  compliance  with  Chrift's  command:  Ltt  dr^uni yotir 
nets  fr  a  draught,  fays  Chrift:  We  have  tii/edull  night 
fays  Peter,  and  caught  if^tbing  ;  neverthchfs,  at  thyxord  I 
■ixiiU  let  duvjn  the  net.  This  myftitally  reprefents  to  us 
1.  That  the  fiihers  of  men  may  labour  all  night  and  all 
day  too,  and  catch  nothing.  Tliis  is  fometimes  the  filher- 
meii's  fault,  but  oftcner  the  filhes.  It  is  the  fifher's  fault 
that  nothing  is  taken,  if  he  d'.th  only  play  upon  the  fands, 
and  not  launch  out  into  the  deep  ;  deliver  i'ome  fuperficial 
and  lefs  neceflary  truths,  without  opening  to  t.ic  people  the 
great  myfteries  of  godlinefs.  If  they  fiih  with  breken  nets, 
or  deliver  unfound  doiflrine,  or  lead  uncxemplary  lives;'  if 
they  do  not  ccfl  the  net  on  the  right  fide  of  the  fl.'ip,  tint  is, 
rightly  divide  the  work,  as  workmen  that  need  not  be  r.— 
fhamed;  and  if  they  do  not  lilh  at  Chrift's  command,  but 
run  a-filhing  unfcnt,  it  is  then  no  wonder  that  they  labour 
all  their  days  and  catch  nothing.  But  very  often  it  is  th^. 
filhes  fault,  rather  than  the  fiflierman's;  worldly  men  ar^ 

Dd  cr»ft„ 


210 


St. 


U 


K 


Chap,  v* 


crafty  and  cunning,  they  w  ill  not  come  near  the  net  ;  hy- 
pocrites arc  flippery,  like  eels,  the  filhcnuen  cannot  long 
holJ  them,  but  ihey  dart  into  their  holes;  priding  them- 
feivesin  their  external  perfornnnces,  and  t'atisfying  them- 
felves  Kith  a  round  of  duties. If  the  great  men  of  the  world 
bre.ik'th rough  the  net,  the  divine  commands  cannot  help 
theiii^  jtr.  V.  5.  1  will  go  to  the  grc'iit  men,  and  fpeak  to 
tkfm,  but  ibcy  Ihrje  brokm  the  yoke,  and  burji  the  bonds.  3. 
'1  he  miraculous  fuccefs  which  Peter  had,  when  at  Chrift's 
omaiand  he  let  down  the  net ;  They  tnclnfed  fuch  a  multl- 
iude  'ffP.'ti,  that  their  net  brake.  Two  things  our  Saviour 
iiimed  at  in  this  miracle,  i.  To  manifelt  to  his  difciples  the 
power  of  his  Godhe;d,  that  they  might  not  be  olVended  at 
the  povenv  and  niean:;efs  of  his  manhood  :  2.  To  aflure 
them  of  the  greaf  fuccefs  which  his  apoftles  their  I'uccelTors 
might  expect  in  planting  and  propagating  the  gofpel. — 
If  the  niinillers  of  Chrilt,  whom  he  call s^j/^frj- 0/  men,  be 
faithful  in  the  caft,  his  power  fliall  be  magnified  in  the 
drauglu.  Some  of  our  fifli  will  cleave  eternally  to  the 
ro;l;s,  others  play  upon  the  fands,  more  will  wallow  in  the 
iniid,  and  continue  all  their  days  in  the  filth  ot  fin,  if  our 
Mafler,  at  whofe  command  we  let  down  the  net,  doth  not 
nidofe  theminit,  as  well  asaliiftus  in  the  calling  of  it. 
4.  What  inHuence  the  light  of  this  miracle  hid  upon  St. 
Peter;  it  occafioned  fear  and  amazenjeut,  and  caufed  him 
to  adore  Chrift,  and  declare  himfelf  unworthy  of  his  pre- 
sence :  Depart  from  me,  Sec.  Not  that  the  good  man  was 
weary  of  Chrift's  prefence,  but  acknowledged  himfelf  un- 
worthy of  it.  It  is  a  great  difcovery  of  our  holinefs,  to 
revere  God,  and  fear  before  him,  when  he  doth  wonder- 
ful things  before  us,  though  they  he  wonders  of  love  and 
mercy  ;  here  was  a  wonderful  appearance  of  Chrift's  power 
and  mercy  to  St.  Peter,  but  it  affects  him  with  a  reveren- 
tial fear  and  aftonifiimcnt.  5.  How  Peter  and  the  reft  of 
the  apoftles,  at  Chrift's  call,  forfook  all  and  followed  him  ; 
they  left  father  and  friends,  fhip  and  nets,  and  followed 
JcCus;  Who  Chrift  calls,  he  calls  effedVually :  he  draws 
whoTi  he  calls,  nnd  works  their  heart  to  a  ready  compli- 
ance to  their  duty.  And  although  when  they  v/ere  firft 
called  to  be  dilciples,  they  foilowe<l  their  trades  of  fifhing 
for  a  time,  yet  upon  their  fecond  call  to  the  apoftlefhip, 
ihcy  left  off  their  tratle,  and  forfook  all  to  follow  the  mi- 
niftry.  Teaching  the  minifters  of  th3  gofpel,  that  it  is  their 
dnty  '.o  give  theiiifelves  wholly  up  to  their  great  work,  and 
not  to  encumber  themfelves  with  fecvilaralfairs  and  worldly 
hufinefs.  Nothing  but  an  indilpenllble  necellity  of  pro- 
viding for  a  family,  can  excule  a  minifter's  incumbering 
himfelf  with  worldly  concerns  and  bufinefs. 

12  ^  And  it  came  to  pafs,  when  he  was  in  a  cer- 
tiiu  city,  behold,   a  man  full  of  leprofy  :   who   fec- 
ng  Jclus,  fell  on  liii  face,  and  bcfoui^ht  him,  faying, 


Lord,  if  thou  wilt,  thou  canft  make  me  clean. 


»3 


And  he  put  forth  hb  hand,  and  touched  him,  fayin^-, 
1  will:  Be  thou  clean.  And  immediately  the  Ic- 
proly  departed  from  him.  14  And  lie  char^'cd  him 
to  tell  no  man  :  but  go  and  Ihcw  thyfclf  to  the  pricft, 
and  offer  for  thy  cleanfing  according  as  Mofes  com- 
manded for  a  teflimony  unto  them.  15  But  fo 
Kiuch  the  more  went  tiiere  a  fame  abroad  of  him  : 


and  great  multitudes  came  together  to  hear,    and  to 
be  healed  by  him  of  their  infirmities. 

Note  here,  1.  The  petitioner,  that  in  a  very  humble  and 
fubmiflive  manner  fues  unto  Chrift  for  cure  and  healin^  1 
A  lepir  fell  on  his  face,  and  befuugbt  him,  faying,  Lord,  ifthw 
'Milt,  thou  canft  make  me  clean.  He  doth  not  queftion  our 
Lord's  power,  but  diftrufts  his  willingnefs  to  help  and  heal 
him.  Chrift's  divin?  power  inuft  be  fully  sfiented  to,  and 
firmly  believed  by  all  thole  that  expect  benefit  by  him.— 
2.  The  great  readinefs;  of  Chrift  to  help  and  heal  this  dif- 
trefted  peribn;  J tf us  touched  him,  faying,  I  will ;  Be  thou 
xlean.  By  the  cerimoinal  law,  the  leper  was  forbidden  to 
be  touched  :  therefore  Chrift  touching  this  leper,  Ihews 
himfelf  to  be  above  the  law  :  that  he  was  the  Lord  of  it 
and  might  difpenfe  with  it  :  and  his  healing  this  leper  by, 
the  word  of  his  mouth  and  the  touch  of  his  hand,  fkewcd 
him  to  be  truly  and  really  fent  of  God  ;  for  leprofy  among 
the  Jews  was  accounted  an  incurable  difteniper,  called  the 
finger  of  God  ;  a  difeafe  of  his  fending,  and  of  his  re- 
moving. Our  Saviour  therefore  as  a  proof  of  his  being 
the  Melllas,  tells  John's  difciples.  Matt.  xi.  5.  That  the 
lepers  were  cltanfed,  and  the  dead  raifed  by  him  ;  which  two 
being  joined  together,  do  imply,  that  the  cleanfing  of  that 
leper  is  as  much  an  act  of  divine  power,  as  the  railing  of 
the  dead:  and  accordingly,  2  Kings  v.  7.  Itisfaid,  Ami 
a  Cod,  that  this  man  fends  unto  me  to  cure  a  perfon  of  his  le- 
profy P  The  certainty  and  fuddennefs  of  the  cure  was 
a  further  proof  of  Chrift's  divine  power.  Immediately 
the  leprofy  departed,  Chrift  not  only  cured  him  immedi- 
ately, but  inftantaneoufly  ;  not  only  without  means,  bun 
without  the  ordinary  time  required  for  fuch  a  cure.  Chrift 
fliewed  both  power  and  will  to  cure  him  miraculoufly,  who 
believed  his  power,  but  queftioned  his  willingnefs.  4.  A 
twoiold  charge  and  command  given  by  Chrift  to  the  leper, 
I. To  tell  it  to  no  man  :  Where  the  great  modefty,  piety, 
and  humility  of  our  Saviour  are  difcovered,  together  with 
the  prudent  care  he  took  of  his  own  fafety  ;  his  modefty, 
in  concealing  his  own  praife ;  his  humility,  in  fliun- 
ning  all  vainglorious  applaufe  and  comwendation ;  his 
piety,  in  referring  all  the  honour  to  God  his  Father ;  and 
the  care  of  his  own  fafety  appeared,  left  the  publifhing  of 
his  miracles  Ihould  create  untimely  danger  from  the  Phari- 
fees.  2.  The  next  part  of  the  charge  given  to  the  reco- 
vered leper,  is  to  go  and  fliew  himfelf  unto  the  prieft,  and 
offer  the  gift  v.^hich  Mofes  commanded  for  a  teftimony 
unto  them;  that  is,  to  tcftii'y  to  the  Jews,  that  he  did  not 
oppole  the  ceremonial  law,  which  required  a  tliank-offerin^g- 
at  his  hand  ;  and  alfo,  that  the  miracle  might  teftify  that 
he  was  the  true  and  promifed  mefTiah.  Learn  hence, 
1  hat  our  blefled  Saviour  would  have  the  cerimonial  law 
punctually  obierved,  fb  long  as  the  time  of  its  continuance 
did  endure  ;  though  he  came  to  deftroy  tliat  lav.-,  yet  while 
it  rtood,  he  would  have  it  exad'tly  obferved.  See  note  on 
St.     Matt.  viii.    2 

16  f  And  he  withdrew  himfelf  into  the   wilder- 
nefs,  and  ijrayed. 

The  duty  of  private  and  folitary  prayer  is  rot  more 
ftriclly  enjoined  by  our  Saviour's  command,  than  it  is  re- 
commended to  us  by  his  example.  Objerve  i.  The  duty 
whi:b  our  holy  Lord  performeil,  prayer-  W'e  have  much 

more 


Chap,  v, 


St. 


U 


E. 


211 


mere  biifinefs  with  Cod  in  prayer  than  Chrift  had  ;  he 
had  no  ;ins  to  be  humbled  for,  no  need  to  pray  for  any 
fanftityiiig  habits  of  grace,  the  lioly  fpirit  being  given  to 
him  without  meafure  ;  yet  did  our  holy  Lord  Ipend  much 
of  his  time  in  prayer;  he  took  delight  in  paying  this 
homage  to  his  heavenly  Father.  2.  What  kind  of  prayer 
our  Lord  did  emiiienily  delight  in  ;  it  was  folitary  and  pri- 
vate prayer.  He  often  went  alone,  even  out  of  hearing  of 
his  own  dii'ciples.  The  company  of  our  bcft  friends  is 
not  always  lealonable  or  acceptable.  There  are  times  and 
feafons  when  a  Chrillian  would  not  be  willing  that  his 
dea'eft  relations  upon  earth  (hould  hear  that  intercourfe 
which  pafles  between  him  and  his  God.  The  place  our 
Lord  withdraws  to  for  private  prayer,  it  is  the  defa-t;  he 
V'ithdrev.-  into  the  wildernefs  and  prayed,  both  to  avoid 
oftentation,  and  alfo  to  enjoy  communion  with  his  Father, 
The  modeft  brldegrocni  cf  his  church,  fays  St.  Bernard, 
will  not  impart  himfelf  To  freely  to  his  fpoufe  before  com- 
pany. St.  Mark  I.  ■?■;.  adds.  That  our  Saviour  rofe  up 
a  oreat  while  before  day,  and  yjent  into  this  dejert  place  to 
pray.  Teaching  us.  That  the  morning  is  the  fit  fealbn, 
yea,  the  beft  oi  feafons,  for  private  duties;  now  are  our 
ipirits  frefheft,  and  our  minds  freeft,  before  the  diftraftions 
of  the  day  break  in  upon  us  :  It  is  certainly  much  better 
to  go  from  prayer  to  bulinefs,  than  from  bulinefs  to  prayer. 
Laftly,  That  our  blefled  Saviour  had  no  idle  hours  here 
inthe  world;  his  time  did  not  lie  upon  his  hands  as  ours 
does;  he  was  always  either  preaching,  or  praying,  or  work- 
ing miracles ;  either  paying  honour  to  God,  or  doing  good 
toman.  Lord!  help  us  to  imitate  this  thy  inltruftive 
example,  by  embracing  all  opportunities  of  glorifying 
God,  and  doing  good  to  one  another. 

17  f  And  it  came  to  pafs  on  a  certain  day,  as  he 
was  teaching,  that  there  were  Pharifees  and  dodors 
of  the  law  fitting  by,  which  were  come  out  of  every 
town  of  Galilee,  and  Judea,  and  Jerufalem :  and 
the  power  of  the  Lord  was  prefcnt  to  heal  them. 
18  And  behold,  men  brought  in  a  bed  a  man  which 
was  taken  with  the  palfy  :  and  they  foughtmeansto 
bring  him  in,  and  to  lay  him  before  him.  ig  And 
when  they  could  not  find  by  what  way  they  might 
brinsi  him  in,  becaufe  of  the  multitude,  thev  went 
upon  the  houfe-top,  and  let  him  down  through  the 
tilin<T  with  hh  couch,  into  the  midft  before  Jefus. 
20  And  when  he  faw  their  faith,  he  faid  unto  him, 
Man,  thy  fins  are  forgiven  thee.  21  And  the 
fcribes  and  Pharifees  began  to  reafon,  faying,  ^V'ho 
is  this  that  fpeakcth  blafphemies  ?  Who  can 
forgive  fins  but  God  alone?  22  But  when  Jefus 
perceived  their  thouglits,  he  anfwering  faid  unto 
them.  What  reafon  ye  in  your  hearts  ?  23  Whe- 
ther is  it  eafier  to  fay,  Thy  fins  be  forgiven  thee; 
or  to  fay,  Rife  up  and  walk?  24  But  that  ye  may 
know  that  the  Son  of  man  hath  power  upon  earth  to 
forgive  fins,  (he  faid  to  the  fick  of  the  palfy)  I  fay 
unto  thee,  Arife,  and  take  up  thy  couch,  and  go 
into  thine  houfe.     25  And  immediately  he  rofe  up 


before  them,  and  took  up  that  whereon  he  lay,  and 
departed  to  his  own  houfc,  g]orif)inif  God.  26 
And  they  were  all  amazed,  and  tlicy  glorified  God, 
and  were  filled  with  fear,  faying.  We  Jiave  fceil 
flrangc  things  to-day. 

As  the  great  end  of  our  Saviour's  miricles  was  to  con- 
firm ills  doctrine  ;  fo  commonly  after  his  preaching  he 
wrought  his  miracles  :  The  fcribes  and  Phanlees,  though 
they  had  no  love  for  our  Saviour's  perfon,  nor  value  for 
his  miniftry,  yet  they  frequently  accompanied  him  wherever 
he  went,  partly  to  cavil  at  his  doctrine,  and  partly  out  of 
curiolity  to  fee  his  miracles  :  But  ohfcrve  the  gracious  con- 
defcenfion  of«ur  Saviour,  although  he  well  knew  that  the 
Pharifees  at  this  time  attended  upon  him  with  no  good  in- 
tention, yet  he  put  forth  his  divine  power  in  working  mira- 
cles  before  them  ;  The  po-wer  of  the  Lord  was  prefent  it 
heal.-  Not  that  Chrift's  power  was  at  any  time  abfenf, 
but  it  is  faid  now  to  be  prefent,  becaufe  it  was  now  exerted 
and  put  forth  at  his  will  and  pleafure.  And  accordingly 
at  this  time  before  the  Pharifees  eyes,  he  miraculoufly  cures 
a  perfon  fick  of  the  palfy,  as  the  paragraph  before  us  docs 
inform  us.  Wherein  obferve,  i.  The  difeafed  and  dif- 
trefled  perfon,  one  fick  of  the  palfy,  which  being  a  refolution 
and  weaknefs  of  the  nerves,  enfeebles  the  joints,  and 
confines  a  perfon  to  his  bed  or  couch.  A?  a  demonitration 
of  Chrift's  divine  power,  he  was  pleafed  to  iingle  out  the 
palfy  and  leprofy,  incurable  difeafes,  to  work  a  cure  up- 
on. Now  this  perfon  was  fo  great  a  cripple,  by  reafoa 
of  the  palfy,  that  he  could  not  go,  nor  be  led,  but  was 
carried  in  his  bed  or  couch.  2.  As  the  grievoufnefs  of 
the  difeafe,  fo  the  greatnefs  of  the  people's  faith.  The 
man  and  his  friends  had  a  fir;n  and  full  perfualion,  that 
Chrift  was  clothed  with  a  divin ;  power,  and  able  to  help 
him ;  and  they  hope  in  his  goodnefs  that  he  was  willing  as 
well  as  able.  And  accordingly,  the  roof  of  the  Jewilli 
houfes  being  flat,  they  uncover  fome  part  of  it,  and  let 
the  bed  down  with  the  fick  man  in  it,  and  lay  him  at  the 
foot  of  Chrift,  in  hopes  of  help  and  healing.  3.  That 
no  fooner  did  they  exercile  their  faith  in  believing,  but 
Chrift  exerts  his  divine  power  in  healing  ;  yet  the  objeft 
of  their  faith  probably  was  not  Chrift's  divine  power  as 
God,  but  they  looked  upon  him  as  an  extraordinary  pro- 
phet, to  whom  God  hath  communicated  fnch  a  divine 
power  as  Elijah  and  Eii/ha  had  before  him.  Yet,  fee  the 
marvellous  efficacy  even  of  this  faith,  which  obtained  not 
only  what  was  defired,  bnt  more  than  was  expected.  They 
deiired  only  the  healing  of  the  body,  but  Chrift  heals  body 
and  foul  toj,  faying, 5o«,  he  'J  good  cheer,  thy  {in  s  h:  fvgiven 
thee.  Thereby  our  Saviour  (ignifies  to  them,  tliat  iin  is 
the  meritorious  caufe  of  ficknefs,  and  confequentiy,  that 
in  ficknefs  the  belt  way  to  find  eafe  and  deliverance  from 
pain,  is  firft_to  feek  pardon  ;  for  the  fenfe  of  pardon  will 
in  fome  degree  takeaway  the  fen  le  of  pain.  4.  The  ex- 
ception which  the  Pharilces  take  againft  our  Savioiu-  for 
pronouncing  that  this  man's  (ins  were  forgiven  him ;  the\' 
charge  him  with  blafphcniy,  urging  that  1:  is  Cod's  pecu- 
liar prerogative  to  pardon  Iin:  Indeed  their  propolition 
was  true,  but  their  application  was  fall'e.  Nothing  more 
true,  than  that  it  is  the  higheft  blafphemy  for  any  mere 
man  to  arrogate  and  alTume  to  himfelf  the  incommui>icable 

Dd  2  pro. 


St. 


U 


K 


E. 


Chap,  r 


property  of  God,  abfolutely  and  autlioritavely  to  forgive 
iln.  But  when  their  denying  this  power  to  Chrifl  of  for- 
giving fins,  which  he  had  as  God  from  all  eternity,  and  as 
Mediator,  Cod  and  man  in  one  perfon,  when  here  on  earrli, 
this  was  blafphenjy  in  them  ;  but  the  afluming  and  chal- 
lenging of  it,  none  in  him.  5.  To  cure,  if  poflihie,  the 
obftinacy  and  blindnefsof  the  Pharifees,  our  bavionr  gives 
them  a  two-fold  demonftrarion  of  his  goJ-head  ;  (i.)  By 
letting  them  underftand,  that  he  knew  their  thoughts; 
jefus  perci'rved  thfir  thoughli,  ver.  22.  To  know  the 
thoughts,  to  i'earch  the  hearts,  and  undei-ftand  the  rcafon- 
ings  ofnv.n,  is  not  in  the  power  of  angels  or  men,  but  the 
prerogative  of  Cod  only.  (2.)  By  afluming  to  hinifelfa 
power  to  forgive  lins  ;  for  our  Saviour  here,  by  taking  up- 
on him  to  forgive  iins  in  his  own  name,  and  by  his  own 
authority,  doth  give  the  world  an  undeniable  proof,  and 
:  convincing  endence  of  his  God-head  ;  For  'diho  canf'jr- 
r:veJ:nsbutGodo^ly'  6.  Tlie  eiVeft  which  this  miracle 
hjd  upon  the  minds  of  the  people,  they  marvelled  and  were 
amazed,  were  filled  with  fear,  but  not  with  faith  ;  aifo- 
nithed,  but  did  not  believe.  Learn  hence,  That  the  fight 
ofChrirt's  own  miracles  is  not  fufficient  to  work  faith  in 
the  foul,  without  the  eflicacious  grace  of  God;  the  oae 
nny  make  us  marvel,  the  other  mud  make  us  believe. 

27  S.  And  after  tliefe  things  he  went  forth,  and 
faw  a  publican  named  Levi,  fitting  at  the  receipt  of 
cu(lom:,and  he  faid  unto  him,  Follow  me.  28 
And  he  left  all,  rofe  up,  and  followed  him.  29And 
Levi  made  him  a  great  feaft  in  his  own  houfe  :  and 
there  was  a  great  company  of  publicans  and  of  others 
that  fat  down  with  them.  30  But  their  fcribes  and 
Phaiilees  murmured  againft  his  difciples,  faying, 
Why  do  ye  eat  and  drink  with  publicans  and  fin- 
ners  ?  3I  And  Jefus  anfwering,  faid  unto  them, 
They  that  are  whole  need  not  a  phyfician:  but  they 
that  are  fick.  32  I  come  not  to  call  the  righteous, 
but  finners  to  repentance. 

The  number  of  our  Lord's  apoftles  not  being  filled  up, 
thj^rve,  I.  What  a  free  and  gracious,  what  an  unexpefted 
and  undeferving  choice  Clirift  makes.  Levi,  that  is,*_Mat- 
fhew,  (for  he  had  both  names)  a  grinding  publican,  who 
nathered  the  tax  ii  r  the  Roman  emperor,  and  was  proba. 
bly  guilty,  as  others  were,  of  the  fins  of  covetoufnefs  and 
extortion,  yet  is  he  called  to  follow  Chrift,  as  a  fpecial 
difciple.  Learn  hence,  that  fuch  is  the  freenefs  of  divine 
•race,  that  it  fometiiifcs  calh  and  converts  iinners  unto 
Chrift,  when  they  tliink  not  of  him,  nor  feck  unto  him. 
Little  did  Levi  now  think  of  a  Saviour,  much  lefs  feek  af- 
•or  hiin,  yet  he  it  here  called  by  him,  and  that  with  an  ef- 
'.ic'cous  call ;  Matthew,  a  publican  ;  Zacchcus,  an  extor- 
•ioner  ;  Saul,  a  perfecuror  :  all  thefe  are  effeftually  called 
',-.v  Chrift,  as  inftaiices  and  evidences  of  the  mighty  power 
.  f  (.onverting  pracc.  2.  Levi  or  Matthcv.'s  ready  conipli- 
.:-.;«  with  Chrilt's  call  :  He  preftnlly  arofe  andf'jUowedlim  : 
.\hen  the  inward  call  of  the  holy  Spirit  accompanieth  the 
rurward  call  of  the  won^,  the  foul  readily  complies  and 
yields  obedience  to  the  voice  of  Chrift  Our  Saviour,  fays 
the  pious  Bp.  ILll,  fpeaks  by  his  word  to  our  ears,  and 
we  hear  not ;  \rc  Air  nor,  but  when  he  (peaks  by  his  Ipirit 


eificacioufly  to  our  hearts,  Satan  cannot  hold  us  down, 
the  world  fiiall  not  keep  us  back;  but  we  fhall  with  Levi 
inftantly  arife  and  follow  our  Saviour.  3.  Levi,  to  (hew 
his  thankfulnefs  to  Chrift,  makes  him  a  great  feaft.  Chrift 
invited  Levi  to  a  dilViplediip,  Levi  invites  Chrift  to  a  din- 
ner; the  fcrvant  invites  his  Mafter,  a  (inner  invites  his 
Saviour  ;  a  better  gueft  he  could  not  invite,  Chrift  always 
comes  with  his  coft  with  him.  We  do  not  find  that  when 
Chrift  wrs  invited  to  any  table,  he  ever  refufed  to  go  ;  if  a. 
publican,  if  a  Pharifee  invited  him,  he  conftantly  went; 
not  fo  much  for  the  pleafure  of  eating,  as  for  the  opportu. 
nity  of  con»-erfing  and  doing  good:  Chrift  feafts  us  when 
we  feed  him.  Levi,  to  give  Chrift  a  pledge  and  fpecimen 
of  his  love,  makes  him  a  feaft.  /^d/«  thence.  That  new 
converts  are  full  of  affeftion  towards  Chrift,  and  \irj  ex- 
prcifive  of  their  Jove  unto  him.  Levi's  heart  being  touch- 
ed with  a  fenff  of  Chrift's  rich  love,  makes  him  a  royal 
feaft.  4.  The  cavil  and  exception  which  the  fcribes  and 
Pharifees  made  at  our  Lord's  free  converfation.  They 
cenfure  him  for  converfing  with  finners;  Malice  will  never 
want  matter  of  accufation.  Our  Saviour  joftifies  himfelf, 
telling  them,  he  converfed  with  finners  as  their  phyfician, 
not  as  their  conipanion  ;  They  thai  are  -j.h'jle  need  not  a  phy- 
fic'ian,  hut  they  that  are  Jick  :  As  if  our  Lord  had  faid.  With 
whom  fhould  a  phyilcian  converfe,  but  with  fick  patients  ? 
And  is  he  to  be  accufed  for  that?  Now,  this  is  my  cafe.  I  am 
come  into  the  world  to  do  the  office  of  a  kindpayficiau  un- 
to men  :  Surely  then  I  am  come  to  take  all  opportunities 
of  converfing  with  them,  that  I  may  help  and  heal  them, 
for  they  that  are  fick  need  the  phyfician ;  but  as  for  you  fcribes 
and  Pharifees,  who  are  well  and  whole  in  your  opinion  and 
conceit,  I  have  no  hopes  of  doing  good  upon  you  ;  for  fuch 
as  think  themfelves  whole,  defire  n>>i  the  pliyfician's  help. 
Now,  from  this  aflertion  of  our  Saviour,  The  whole  need 
mt  the  phyjician  hut  the  Jick,  thefe  truths  were  fuggefted  to 
us,  I.  That  fin  is  the  ibul's  malady,  its  fpiritual  difeafe  and 
ficknefs.  2.  That  Chrift  is  the  phyfician  appointed  by  God 
for  the  cure  and  healing  of  this  difeafe,  3.  That  there  are 
multitudes  of  finners  fpiritually  fick,  who  yet  think  them- 
felves found  and  whole.  4.  That  fuch,  and  only  fuch  as 
find  themfelves  fin-f.ck,  and  fpiritually  difeafed,  are  objecls 
capable  of  Chrift's  healing.  They  that  are  -juhole  need  not 
the  phyfician,  hut  they  that  are  fck.  J  come  not,  fays  Chri(V, 
to  call  the  (opinionativcly)  righteous,  but  the  (feniiblej  fin- 
Hcr  to  repentance. 

33  f  And  they  faid  unto  him,  Why  do  the  dif- 
ciples of  John  faft  often,  and  make  loHg  prayers 
and  likcwife  ^A;  if//?;//^  of  the  Pharifees;  but  thin* 
eat  and  drink?  35  And  he  faid  unto  them,  Can  yc 
make  the  children  of  the  bride  chamber  faft,  while 
the  bridegroom  is  with  them  ?  35  But  the  days 
will  come,  when  the  bridegroom  fliall  be  taken  away 
from  them,  and  then  fliall  they  fall  in  thofe  days.  36 
%.  And  he  fpake  alfo  a  parable  unto  them:  No  man 
putteth  a  piece  of  new  garment  upon  an  old:  ifo- 
therwife,  then  both  the  new  raaketh  a  rent,  and  the 
piece  that  was  tak^  out  of  the  new,  agrecth  not 
with  the  old.  37  And  no  man  putteth  new  wine 
into  old  bottles;  clfe  the   new  wine  will  burft  the 

bot- 


Cn\r.   VI. 


St. 


U 


K 


E. 


2  1,3 


bottles,  and  be  fpillcd,  and  the  bottles  fhall  perifli. 
38  But  new  wine  muft  be  put  into  new  bottles;  and 
both  are  preferved.  39  No  man  alfe  having  drunk 
old  luine,  ftraightway  defireth  new :  for  he  laith, 
The  old  is  better. 

An  objection  is  here  made  againft  the  difciples  of  our  S.i- 
vioiir,  that  they  did  not  faA  fo  much,  ami  fo  often  .is  John 
the  Baptift's  difciples  did.  John's  difciplesimitatetheir  maf- 
ter,who  was  a  man  of  an  auftere  life  ;  Chrifl's  difciples  imi  - 
tated  him,  who  was  of  a  more  free  converfation.  Obfcrvc, 
therefore,  our  Saviour's  defence,  which  he  makes  for  the 
not  falling  of  his  difciples ;  he  declares  that  at  prefent  it  was 
neither  fuitable  nor  tolerable  ;  not  fuitable.  in  regard  to 
Chrift's  bodily  prefence  with  them,  who  being  their  bride- 
groom, and  his  disciples  ciiildren  of  the  bride-chamber,  it 
was  now  a  day  of  joy  and  rejoicing  to  them,  and  mourning 
and  fading  would  be  very  improper  for  them.  But  when 
the  Bridegroom  ihall  hf  taken  away,  tliat  is,  Chrift's  bodily 
prefence  removed,  then  there  will  be  caufe  enough  for  the 
tlifciples  to  f.Tft  and  mourn.  Learn,  i.  That  Jefus  Chrift  is 
the  bridegroom  of  his  fpoufe  the  church.  2.  That  this 
bridegroom  was  to  be  taken  away.  q.  That  becaufe  of 
the  bridegroom's  removal,  the  church  did,  fliall,  and  muft 
faft  ;  The  days  lu'tll  come 'ijuhen  the  bridegroom  Jhall  be  taken 
away,  and  then  pjall  tkey  fafi .  Again,  our  Saviour  declares 
that  this  difcipline  of  falling  was  not  at  prefent  tolerable  for 
his  difciples,  for  they  were  at  prefent  but  raw,  green  and 
tender,  unable  to  bear  the  feveritiesand  rigours  of  religion 
any  more  than  an  old  garment  can  bear  a  piece  of  new 
cloth  to  be  fetintoit,  or  any  more  than  old  bottles  can  bear 
new  wine  to  be  put  into  them.  The  fenfe  of  our  Saviour's 
words  feems  to  be  this,  "My  difciples  at  prefent  are  ten- 
der and  weak,  newly  called  and  converted,  they  cannot 
therefore  at  prefent  undergo  the  aiifteritie?  of  religion,  faf- 
tings,  weepings,  and  watchiiigs  ;  hut  e/e  long  I  fhall  leave 
them,  and  go  to  heaven,  from  "vhente  I  will  fend  down 
my  holy  Spirit  upon  them,  which  will  enable  them  to  all  the 
duties  which  the  gofpel  enjoins."  The  leiTon  of  inftruftfon 
which  we  may  poiiibly  gather  from  thence,  is  this,  That  it 
is  hurtful  and  dangerous  foryoung  converts,  for  weakchrif 
tians,  to  be  put  upon  the  feverer  exercifes  of  rel'gion,  or  to 
be  urged  to  the  performance  of  all  fuch  duties  as  are  above 
their  ftrength,  but  they  ought  to  be  treated  with  that 
tendernefs  which  becomes  the  mild  and  gentle  difpenlation 
of  the  gofpel.  Our  Saviour,  fays  one,  dots  here  commend 
prudence  to  his  minifters,  in  treating  their  people  according 
to  theh  ftrength,  and  putting  them  upon  duties  according 
to  their  time  and  (landing  •.  We  muftconfult  what  progrels 
our  people  have  made  in  Chriftianity ,  and  manage  accordmg- 

CHAP     VI, 

AX  D  it  catne  to  pafs  on  the  fecond  fabbath  after 
tlic  firft,  that  he  went  through  the  corn-fields  : 
iJid  his  difciples  plucked  the  ears  of  corn,  and  did  eat 
rubbing  them  in  their  hands.  2  And  certain  of  the 
Pharifees  faid  im'to  them,  Why  do  yefthat  which  is 
not  lawful  on  the  fabbath-days  ?  3  And  Jefus  an- 
f'vcringthem,  fiid,  Ilavcye  not  read  fo  mich as  ihi:. 


what  David  did  when  himfelf  was  an  hungred,  and 
they  that  were  with  him  ;  4  How  he  went  into  the 
houfe  of,God,  and  did  take  and  eat  the  (licwbread,  and 
gave  alfo  to  them  that  were  with  him  ;  which  is  not 
lawful  to  cat,  but  for  the  priefts  alone  ?  And  he  faid 
unto  them,  That  the  Son  of  man  is  Lord  alfo  of  the 
fabbath. 

In  the  former  part  of  this  chapter  we  find  our  blelFed 
Saviour  defending  his  difciples  from  the  clamorous  ac- 
cufations  of  the  Pharifees  for  breaking  the  fabbath-day, 
becaufe  they  plucked  the  ears  of  corn,  and  rubbed  them 
in  their  hands,  in  order  to  the  fatisfying  of  their  hun- 
ger. Where  note,  i.  The  great  poverty,  the  low  el- 
tate,  and  condition  of  Chrift's  own  diiciples  in  the  world  : 
they  wanted  bread  ,  and  were  forced  to  pluck  the  ear; 
of  corn  to  fatisfy  their  hunger.  God  may,  and  Ibme- 
times  does  fuffer  his  deareft  children  to  fall  into  ftraits 
and  to  tafte  of  want,  for  the  trial  of  their  faith  and  dcpend- 
ance  upon  his  po.ver  and  goodnefs.  2.  How  the  hypo- 
critical  Pharifees  blame  this  action  of  the  difciples,  iiamely- 
their  plucking  of  the  ears  of  corn  ;  yet  did  they  not  charge 
them  with  theft  for  fo  doing  ;  becaufe  to  take,  in  our  gre..t 
neceflity  fo  much  of  our  neighbour's  goods  as  we  may  rea- 
fonably  luppofe,  that,  if  he  were  prefent  and  knew  our  cir- 
cumllances,  he  would  not  deny  us,  is  not  theft.  But  ic 
was  the  fervile  labour  on  the  faboath,  in  gathering  the 
ears  of  corn,  which  the  Pharifees  fcruple  and  object  againft. 
Where  note,  How  hypocrites  expend  their  zeal  in  and  upon 
the  lefler  things  of  the  law,  whiUl  they  neglect  the  greater; 
placing  nil  holinefs  in  the  obfervadon  of  outw:-.rd  ceremonies 
whilft  they  neglect  the  moral  duties.  3.  The  argument 
with  which  our  Saviour  defends  this  action  of  his  difciples. 
It  is  taken  from  the  example  ofDavid  :  Neceflity  freed  him 
from  fault  and  blame  in  eating  the  cunfecrated  bread, 
which  none  but  the  priefts  might  lawfully  eat:  For  in  cafes 
of  necefTity,  a  ceremonial  precept  nuift  give  place  to  a  moral 
duty  :  Works  of  mercy  for  the  [jreferving  of  our  lives,  and 
the  better  fitting  us  for  fabbath  fervices,  are  certainly  law- 
ful  on  the  fabbath-day.  Laftly,  The  argument  which  our 
Saviour  ufes  to  prove  that  the  fabbath'sobfervation  may  be 
difpenfed  with  in  a  cafe  of  abfolute  neceflity  :  And  that  it 
drawn  from  that  authority  which  Chrift,  the  inftitutor  of 
the  fabbath,  had  over  it  ;  The  Son  '•f  manis  Lord  alfo  of  the 
fabbath  ;  that  is,  he  has  authonty  and  power,  as  God,  and 
as  Mediator,  to  inftitute  and  appoint  a  fabbath  ;  to  alter  and 
change  it  ;  to  difpenfc  with  a  breach  of  it  upon  a  great  and 
juft  occafion  :  And.  confequently,  acts  of  mercy,  which 
tend  to  fit  us  lor  works  of  piety,  not  only  may,  but  ought 
to  be  done  upon  the  fabbath  day.  This  action  of  the  difci- 
ples being  of  that  nature,  is  svithou:  juftcaufe  cenfured  and 
condemned  by  the  Pharifees  ;  a- for:  of  men  who  were  re- 
folved  to  cavail  at,  and  quarrel  wiili  wliatcver  our  Saviour 
or  his  difciples  either  did  or  faid-. 

6  5  And  it  came  ta  paf«  alfo  on  another  fabbath 
that  he  entered  uito  the  fyna^o^^ue,  and  taught:  and 
there  was  there  a  manwhofc  xIj^lII  hand  was  wither* 
ed  :  7  And  the  fcribes  and  Pharifees  watched  hiui 
whether  he  would  kill  him  on  the  fabbath-day;  th.it 
th'^ymi^ht  find  an  accufahon  a-gi'iuQ  hiin.      8  Bu- 


213 


St. 


U 


K 


E. 


C.i 


AP.    VI. 


lickficw  ihejr  ihoufthts,  ami  faid  to  the  man  which 
had  the  withered  hand,  Rife  up,  and  fland  forth  i" 
(he  midft.  And  he  arofo  and  Hood  forth.  9  Then 
faidjefus  unto  them,  I  will  afk  you  one  thing;  is 
it  Ia.wful  on  the  fabbath  days  to  do  good  or 
to  do  evil  ?  10  fave  I'fe,  or  to  deftroy  it  ?  10 
And  looking  round  about  upon  them  all,  he  faid  un- 
to the  man,  Stretch  forth  thy  hand.  And  he  did  lb: 
and  hi<!  Iiand  was  rcftored  whole  a.s  the  other.  11 
And  ihcy  were  filled  with  madnefs  ;  and  commun- 
ed one  with  another  what  they  might  do  to  Jelus. 

C/y^/'v;  here,  \.  The  mir.nciilcus  cure  which  our  Sa\iour 
wrought  upon  the  man  which  h.nl  tlic  withered  li:uiJ ;  and 
2.  The  effeCt  wjiirh  this  miracle  hail  upon  the  wicked  Pha- 
rifecs.  In  ihe  former,  note,  The  place  where  our  Sr.viour 
M  fought  this  miracle,  in  the  /y'-'gogi-c  ;  the  time  when, 
0!t  the  fabihith-day  ;  the  manner  how,  by  fpeaking  of  a 
w'jrd  ;  the  perlbiis  before  whom,  namely,  the  envious  and 
malicious  Pharifees  :  Thefe  men  were  always  flandering 
Chrift's  dcclriue,  and  cavailing  at  his  miracles,  yet  does 
our  holy  Lord  go  on  with  his  work  before  their  faces  with- 
out difcouragCTDcnt.  Lecirn  thence,  That  the  unjuft  cen- 
fures  and  malicious  cavails  of  wicked  men  agaiiift  us,  for 
well-doing,  mult  not  difcourage  us  from  doing  our  duty, 
either  towards  God  or  towards  our  neighbour.  Although 
the  Pharifees  watched  our  Saviour  wherever  he  wenf,  and 
when  they  could  find  no  occafion  of. quarrel,  would  invent 
and  make  one,  yet  fuch  was  our  Lord's  courage  and  refolu- 
tion,  that  he  htds  the  man  that  had  the  ivilheted  hand  J}and 
j'jith,  to  fliew  that  he  was  refolved  to  heal  him,  notwith- 
llanding  their  malicious  purpofe  to  accufe  him  for  it  as  a 
breaker  of  the  fabbath.  Oppofition  met  with  in  doing  our 
duty,  nnift  not  difcourage  us  from  doinggood,  if  we  follow 
the  example  of  our  blefl'ed  Redeemer.  2.  The  influence 
and  effect  which  this  miracle  had  upon  the  wicked  Pharifees: 
They  were  filled  with  madnefs,  and  took  counfeltokillhim; 
inftead  of  being  convinced  by  this  miracle,  they  confpirea- 
gainft  him  for  it.  The  enemies  of  Chrift  and  his  holy  reli- 
gion, when  arguments  lail,  fall  to  violence.  It  is  a  certain 
tign  of  a  we;;k  caule,  that  mull  be  fupported  by  palfion  ; 
which  is  all  tongue  and  no  ear. 

12   5  And  it  came  to  pafs  in  thofe  days,  that  he 
went  out  into   a  mountain  to  pray,   and  continued 
all  night  in  prayer  to  God. 

(jhferve  here,  1.  The  duty  which  our  holy  Lord  per- 
formed: The  duty  of  prayer.  We  have  much  more  buli- 
nel's  with  God  in  prayer  than  Chrift  had  :  He  had  no  fins  to 
confefs,  no  want  of  grace  to  make  known,  yet  did  our  Lord 
Ipend  much  time,  even  a  whole  night,  in  this  duty.  Lord, 
what  delight  didll  thou  take  in  paying  this  homage  to  thy 
heavenly  Father  !  O  how  does  thy  zeal  and  forwardnefs 
condemn  our  remilTnefsand  lukewarmnefs  !  2.  It  was  fo— 
litary  prayer  that  our  Lord  did  fo  exceedingly  delight  in  ; 
He  'jjer.t  into  the  mountain  alone  to  pray,  not  I'ufFering  his  ve- 
ry difciples  to  be  with  him.  There  are  times  and  feafons 
when  a  Chriftian  would  not  be  willing  that  his  deareft  re- 
lations upon  earth  (honld  hear  that  intercourfc  which  pafles 
betwixt  him  and  his  God.     ^.  The  place  which  our  Lord 


withdrasys  to  for  privacy  in  prayer  :  He-j>ent  into  a  moun-  \ 
tain,  as  a  place  of  retircdnefs.  God  delights  to  meet  with  ' 
his  children  alone.  The  niodeft:  Bridegroom  of  the  church  1 
fnys  St.  Bernard,  will  not  impart  himfelf  to  his  fpoulc  be- 
fore company.  4.  The  time  when  Chiftt  retired  into  this 
mountain  to  pray,  and  to  Ipend  a  w  hoie  night  in  prayer  to  , 
God.  If  we  look  back  to  the  former  part  of  this  chapter, 
we  fliall  find  that  it  was  at  a  time  w  hen  the  Pharifees  were 
filled  with  rage  and  madnefs  againft  him,  and  confpired  to 
take  away  his  life.  Thence  learn,  That  it  is  our  duly  at 
fuch  times,  efpecially  when  enemies  lie  in  wait  to  do  us 
hurt,  to  give  ourft;lves  much  unto  prayer.  .Again  if  we 
look  forward^  the  next  vcrfe  tells  us,  that  our  Saviour  was 
now  about  to  fend  forth  his  twelve  apoftles  to  preach  and 
propagate  the  gofpel.  Chrift  thought  lb  great  a  work  was 
not  to  be  done  without  folemn  and  extraordinary  prayer. 
Accordingly  h;  fpends  a  whole  night  in  prayer  loGod  upon 
that  occalion,  leaving  herein  a  moft  inftructive  example  to 
his  church,  to  continue  in  prayer  at  all  times  ;  but  then  e- 
fpecially  to  abound  in  if,  when  perfons  are  to  be  fet  apart 
for  the  momentous  work  of  the  miniftry,  that  they  may 
enterprife  it  with  extraordinary  dread  and  caution  ;  not 
with  afpiring,  but  tremcnduous  thoughts ;  for  who  isiuiS- 
cient  for  thel'e  things  > 

13  And  when  it  was  day  he  called  unto  him  his 
difciples :  and  of  them  he  chofe  twelve,  whom  alfo 
he  named  apoftles  ;  14  Simon,  whom  he  alfo  nam- 
ed Peter,  and  Andrew  his  brother,  James  and  John, 
Philip  and.  Bartholomew,  1 5  Matthew  and  1  ho- 
mas,  James  tlie  Jon  of  Alpheus,  and  Simon  called 
Zelotes,  16  And  Judas  the  hrot/ier  of  James,  and 
Judaslfcariot,  which  alfo  was  the  traitor. 

As  the  Jewifti  church  arofe  from  twelve  patriarchs,  fo 
the  Chriftian  church  became  planted  by  twelve  apoftles. The 
perlon  fending  them  forth  was  Chrift  ;  none  may  under- 
take the  work  and  calling  of  the  miniftry,  but  thofe  whom 
Chrift  appoints  and  calls,  not  immediately  by  himfelf,  but 
mediately  by  the  governors  of  his  church  :  The  perfons 
commiifioned  v^-^re  difciples  before  they  were  apoftles;  to 
teach  us,  that  Chrift  will  have  fuch  as  preach  the  goi'pel  to 
be  difciples  before  they  are  minifters ;  trained  up  in  the 
faith  and  doctrine  of  the  gofpel,  before  they  undertake  a 
public  charge.  Next,  How  carefully  [the  nawes  of  the 
twelve  apoftles,  thofe  laborious  perfons  in  the  fervice  of 
foulsjare  recorded  and  tranfniitted  with  honour  to  pofterity. 
God  will  fignally  honour  thofe  who  fignally  honour 
him,  and  are  the  fpecial  inftruments  of  his  glory.  Of 
the  twelve  apoftles,  Peter  is  named  firft,  and  Judas  laft  ; 
Peter  is  firft  named,  becaufe  probably  elder  than  the 
reft,  or  becaufe,  for  order  fake,  he  might  fpeak  before  the  . 
reft  ;  from  whence  may  be  inferred  a  primacy,  but  no  fu-  • 
premacy;  a  priority  of  order,  but  no  fuperiority  cf  degree  ;  « 
as  a  fore-man  of  a  grand-jury  has  a  precedency,  but  no 
preeminency  ;  he  is  firft  in  order  before  the  relt,  but  has 
no  authority  over  the  reft;  neither  did  St.  Peter  aflTume 
to  himfelf  a  power  of  deciding  controverfies  :  But  we  find 
St.  James  i-i  their  firft  general  council,  mentioned  in  At^s 
XV.  13.  fpeaking  fomewhat  definitively,  Thus  I  judge,  or 
determine    the^matter,  and   yet   St.  Peter  was  then  and 

there 


C.IAF 


\'I. 


u 


K 


E. 


214 


there  prc'cnt.  Had  rhe  champions  of  the  church  of  Rome 
ilich  a  p.ni];ige  in  all  the  fcripture  for  St.  Peter's  authority, 
it  would  make  a  louder  noife  than  fajce  oves,  Feed  my 
fheep,  John  xxi.  16.  Again,  as  St.  Peter  is  named  firlt, 
fojud.isis  named  laft,  with  a  brand  of  infamy  upon  him, 
the  traitor  ;  ilie  perfon  that  betrayed  his  Lord  andMa'fter  ; 
From  whence  we  may  gather,  that  though  the  truth  of 
grace  be  abfokitely  necellary  to  a  minifter's  falvation,  yet 
the  want  of  it  doth  not  difannul  his  office,  nor  hinder  the 
Jawfulncfs  of  his  minillry.  Judas,  thongh  a  traitor,  was 
yet  a  lawful  minifter  ;  and  a  heart-hypocrite  is  no  hypo- 
crite/«/sro  (frc7<f/;af,  before  the  church,  though  he  fliould 
be  damned  for  his  hypocrify  before  God. 

17  H  And  he  came  down  with  thcin,  and  flood 
in  the  phiin ;  and  the  company  of  his  difcples,  and 
a  great  multitude  of  people  out  of  all  Judoa  and  Je- 
ruialem  ,  and  from  the  lea  coafl  of  Tyre  and  Sidon, 
which  came  to  hear  him,  ^ndto  be  healed  of  their 
difeafes;  18  And  they  that  were  vexed  with  un- 
clean fpirits:  and  they  were  healed,  if)  And  the 
whole  multitude  fought  to  touch  him  :  for  there 
,went  virtue  out  of  him,  and  healed  them  all. 

Cbferve  here,  (i.j  The  great  aeal  and  forwardnels  of  the 
people  in  attending  upon  our  Saviour's  minif.. ;  ;  he  had 
newly  begun  :o  preach  in  this  place,  and  the  people  flock 
after  him  from  all  parts,  from  Judea,  fron  Jerufalcni,  from 
Tyre  and  Sidon,  to  hear,  his  dodrine  and  lee  his  miracles. 
When  our  Saviour  firft  began  to  preach,  the  people  came 
unto  him  fro;n  every  quarter.  His  iiiinilters  find  it  thus  : 
Ac  oui' firft  coming  among  a  pcbple,  our  labours  are  mod 
accepiable,  and  they  do  mod  good  ;  our  people's  affedions 
are  then  warmeft,  and  perhaps  our  own  loo.  (2  J  VV^hat 
fort  of  people  they  were  who  attended  thus  zealoufly  on 
our  Saviour's  miniftryj  they  were  the  cDinmon  and  ordi-^ 
nary  people  :  tlie  poor  received  the  gofpel ;  the  learned 
fcribes,  the  knowing  Pharifces,  thofe  wife  men  after  the 
ilefli,  the  mignty ,  the  noble^  the  great  apd  honourable, 
thefe  difpifed  our  Saviour'i  p6rfon;  Highted  hi^  mlhiftry, 
yea,  fought  to  take  away  his  life.  Thus  from  the  lirrf  ' 
plantation  of  the  gofpel  to  this  day,  tlie  poorer  and  meaner 
fort  of  people  have  entertained  the  glad  tidings  of  falvatipn  : 
It  is  a  fad  but  a  certain  truth,  that  lieaven  is  a  place  wljere 
fesv  comparatively  but  very  few,  of  the  great  men  of  the 
world  are  lik*  to  come  ;  their  temptations  are  many,  their 
corruptions  ftrong.,  and  their  great  eftates,  through  their  ' 
own  abufe,  become  fuel  to  their  luds.  Lord',  how  rare 
it  is  to  find  thofe  that  are  eminently  great,  exemplarily 
good!  (3.}  The  nature  of  cur  Saviour's  miracles. 
IVIofes's  miracles  svere  as  great  judgments  as  wonders,  but 
Christ's  were  as  great  mercies  as  wonders,  they  vtc  falu- 
brious  and  healing ;  thtre  -went  virtue  out  cfhmi,  eivd  htaled 
thtm  all.  Chrifl's  miracles  were,  like  the  author  of  thenij 
fnU  of  goodiiefs  ;  yet  would  not  the  obftinate  Phai-ifees  be 
convinced,  ei.thcr  by  the  goodnefs  that  was  in  them,  or  by 
that  omnipotent  power  v.-hich  wrought  them  :  All  our-  Sa- 
viour's  miracles  were  wonderful ;  but  wonders  of  love  and 
mercy. 

so  IT  And  he  lifted  up  his eyesupon  his  difciplcs, 
and  faid,  BleiTed  ^c  yc  poor  :  for  yours  i:>  clicking-.-' 
domofCod. 


A?  our  Saviour's  condition  in  this  world  was  xery  poor, 
fo  %yas  his  difciples  condition  alfo  ;  therefore  to  relieve  them 
againlt  their  poverty  and  low  ellate  in  the  world,  he  thus 
bt'fpeaks  them,  Bkjfed  be  ye  poor ;  you  that  believe  in  me, 
and  follow  me,  are  in  a  happier  condition  than  thofe  that 
are  rich,  and  have  received  their  confolation  ;  for  ywrs  is 
the  kingdom  ofheavirt.  Chrift  was  the  poor  man's  pi'cacher 
and  thepoor  man'scomforter;  yet  a  bare  outward  poverty, 
or  an  avowed  voluntary  poverty,  will  entitle  none  to  the 
blelling.  It  is  not  a  poverty  of  poflefiion,  but  a  poverty  of 
fpirit,  that  makes  us  members  of  the  kingdom  of  grace,  and 
heirs  of  the  kingdom  of  glory. 

2  1  BlcfTedareye  that  hunger  now :  foi  ye  {hal[ 
be  filled.  Bleffed  arf  ye  that  weep  now  :  forycfhall 
laugh. 

Hunger  and  thirft  are  not  bkflings  in  thenifelves,  nor 
yet  are  they  curies  in  thenifelves.  Sanftified  hunger  is  a 
far  greater  blelfing 'han  forfeiting  fuliiefs:  St.  Matthew 
therefore  adds,  chap.  v.  6.  Bleffcdare  tkty  thut  hunger 
and  ihirfl  after  right eotifnefs.  Learn  thence,  (i.)  That 
fuch  as  fpiritually  hunger  and  thirft  after  Chrift  and  his 
righteoufnefs,  are  certainly  in  a  happy  and  blefled  condi- 
tion. (2.)  That  the  happinefs  of  thole  who  do  hunger  and 
thirft  after  righteoufnefs,  confifts  in  being  filled.  Btefjtd 
ore  ye  that  lueep  now,  for  ye  /hall  laugh.  As  if  he  had  faid, 
"You  my  difciples  that  are  now  in  a  fad,  mournful,  and  af- 
flicted ftate,  are  blefled  ;  for  there  will  come  a  time,  when 
ye  fliall  be  comforted,  a  time  when  God  fliall  wipe  away  :.I1 
tears  from  your  eyes  ;"  Yet  muft  we  not  think  that  v.c- 
have  nothing  te  do  but  to  mourn;  there  is  a  time  to  rejoice, 
as  well  as  to  mourn  ;  not  tiiat  bare  mourning  and  w  eep- 
ing  in  itfelf,  and  for  its  own  fake,  is  acceptable  unto  God  : 
But  when  we  mourn  rationally  for  our  lins,  and  the  ilii-> 
of  others,  God  will  comfort  us  in  this  world  by  his  word 
and  Fpirit,  and  in  the  world  to  cunie  with  the  light  of 
himfelf.  ,. 

22  Bleffed  are  ye  when  men  Ihali  hate  yuu,  and 
when  tliey  fliall  feparate  you  from  their  -companw  and 
fliall  reproach  ^o?«,  and  call  out  your  name  as  evrii, 
for  the  Son  of  man's  lake,  2j  Rejoice' ye  in  that: 
day,  and  leap  for  joy  ;  for  behold,  your  reward  o 
great  iti  Jieaven: -for  in  the  like  manner  did:  itive^i' 
fathers  unto  the  prophets, 

Obfeive  he\c,  The  fufFerers  defcribed,  thd  diCfiplCs  ;  ar  i 
their  fnfferingsforetold,  ye  fliall  be  hated,  feparated,  and 
reproached.  Hatred  of  Chrift's  difciples  is  the  bitter  root 
from  which  Pe^fecution  grows :  Where  there  is  hatred  in 
the  heart,  no' wonder  that  reviling  is  in  the  lips.  And  as 
the  difciples  of  Chrift  then  were  for  his  fake  h.ited,  re- 
proached, antf-'caft  out  of  the  Jewifh  church,  ib  now.Aicii 
difciples  as  will  cordially  embrace,  and  ftedfaftly.  hold  fait 
the  f.iith  delivered  by  our  Saviour,  rtiijft  e^ipedt  aujd  pre- 
jiare  for  hatred  and  perfecurion  ;  to  be  .  feparated  from  civil 
fociety,  excommunicated  from  church-fellow  fliip,  and  ail 
this  by  them  who  Ihall  call  themlelves  the  gil'idesi  and  go-  _ 
vcrnoriof  an  infallible  church.  . :  .    1 

jt"!  But  •.*'o' ttnto  you  that  art"  Tpch  '  fo^veh. 

/ 


:l6 


u 


Cii.' 


Ar.  VI. 


loc.'ivpj  )Our  roiiiol'.tion.  85  Wo  unto  you  that 
arc  full!  I'or  yc  ih^ill  hunger.  Wo  unto  you  that 
laugh  now !  for  ye  fhall  mourn  and  weep. 

Ci'fft-fr  here ,  ri.j  Tint  thongh  St.  Luke  omits  diver* 
of  tliebc.ititii'iesinemioneJ  by  St.  Mattliew,  thap.  v.  yet 
he  ret-iteth  the  woes  which  St  Matthew  omitteth.  It' we 
will  underitam!  our  Saviour's  doftrine  fully,  we  niuft  con- 
fult  all  th?  cvaii,re1ifts  thoroughly.  (2.)  Thefe  woes  are 
not'  to  be  un;IerftooJ  abfolutely,  but  reilr.iinedly  ;  the  wo 
il.iej  not  belong  to  me;,  liecaufe  they  ure  rich,  bccaufe  they 

*vcfu!l,  becaufe  they  do  laugh ;  but  becaufe   they   place 

fc  their  liappinefs  in  iliefc  things,  take  up  with  them  for  their 

»    portion*,  and  r<;j.iice  iu  them  as  their  chief  good,  valuir.g 

thcnifelves  by   what  they  have  in  hand,  not  by  what  they 

have  in  hope  :  He  that  is  rich  and  rig!jteou<-.,  he  that  is 
great  and  gracious,  he  that  has  his  hands  full  of  this  world, 
and  his  heart  empty  of  pride  and  vain  confidence:  he  that 
laughs  when  God  (miles,  he  that  expreffes  hiuil'elfjoyfi;lly 
when  God  exprelTes  himlelf  gracioufly,  futh  a  man  is  rich 
in  grace:  who  is  thus  gracious  in  the  midft  of  riches  :  For 
10  be  rich  and  holy  argues  much  riches  of  holincfs, 

26  Wo  uulo  you  when  all  men  fhall  fpeak  well 
•fyou!  for  fo  did  their  fathers  unto  the  falfe  pro- 
phets. 

Our  Saviour's  defign  in  thefe  words,  is  not  to  condemn 
any  of  his  difciples  or  minifters,  who  have,  by  doing  their 
duly,  gained  a  fair  reputation  amongfl:  the  men  of  the 
work),  but  to  let  us  untlerftand  how  rarely  ard  feldom  it 
is  attained  :  for  ufually  ihebeftofmen  are  the  word  fpoken 
of:  Neither  the  psophets  of  the  Old  Tcllament,  nor 
John  Haptift,  the  prophet  of  the  New  Tellament,  nor 
Chrift  himfelf,  nor  his  apoftks,  did  ever  gain  either  the 
good  will,  or  the  good  word  of  the  men  of  the  genera- 
tion in  which  they  lived.  The  applaufe  of  the  multitude, 
the  contingent  judge  of  good  and  evil,  ratlier  attends  the 
vain  than  the  virtuous.  None  have  ever  been  Co  much  re- 
proached by  man  as  the  faithful  minillers  of  God,  who 
have  learned  to  take  pleafure  in  reproaches  :  For  though 
grace  does  not  bid  us  invite  reproaches,  yet  it  teaches  us 
to  bid  them  welcome.  The  world  has  all  along  taken  ef- 
fectual care  by  their  cruel  mockings,  bitter  reproaches, 
Iharp  invetTtivcs,  to  free  the  minifters  of  C/od  in  all  ages 
from  the  danger  of  our  Savioar's  wo  here  denounced ; 
11' 0  unto  you  v)hen  c.ll  men  Jhallfpeuk  -well  of  you.  ^ 

27  ?  But  I  f.iy  unto  you  which  hear,  Love  your 
enemies,  do  good  to  them  wliich  hate  you.  28 
Blcfs  them  that  curfe  you,  and  pray  for  them  which 
dcCpitcfuUy  ufe  yon.  29  And  unto  hini.that  fmit- 
clli  thee  on  one  check,  offer  alfo  theblhcr:  and 
him  that  taketh  away  thy  clokc,  forbid'  not  to  take 
thy  coat  alio. 

•  OI'/^Tv:  here,  (1.)  The  noble  fpirit  of  Chriflianity,  and 
the  large  extent  of  Chriftian  charity;  the  Jewilh  kiadnefs 
was  limited  and  confined  to  thole  of  their  own  religion, 
kindred  and  nation,  their  charity  began  and  ende<l  at  home  ;  . 
but  our  Saviour  obliges  his  followers  to  the  exercife  of  a 
more  extenfive  charity,  even  toall  niankind^even  the  word: 
of  men,  our  enemies  that  feck  our  deflruftion.     Chriltianify 


is  fo  far  from  allo\ring  us  to  perfecute  them  that  hate  us, 
that  it  commands  us  to  love  them  that  perlecute  us,  2. 
The  nature  and  iiuallty  of  the  duty  enjoined;  Lev f  your 
enemies;  there  the  inward  affedtion is  required.  Blefsthtm 
that  curfe  you;  there  outward  civility  and  affability  is  re- 
quired. Do  £coJ  to  them  thai  hate  you;  here  real  acts  of 
kindnefs  ar.d  beneficence  are  required  to  be  done  to  the 
worfl  of  enemies,  though  they  be  guilty  of  tlie  word  of 
crimes,  ca!umny  and  cruelty  ;  ftriking  both  at  our  reputa- 
tion and  our  life.  Learn,  Ihat  chrillianity  obliges  us  to 
bear  a  fiucere  love  to  our  moll  malicious  enemies,  to  be 
ready  at  all  times  to  pray  for  them,  and  upon  all  occafions 
to  do  good  unto  them.  Thus  to  do,  is  an  imitation  of  God 
our  Maker,  of  Chrifl  our  Mailer  :  It  is  for  the  good  of 
this  lower  world,  and  the  way  to  a  better;  it  is  the  otna- ■ 
ment  of  our  religion,  and  the  perteftion  of  our  nature,  and  ' 
an  high  degree  and  pitch  of  virtue.  Towhich  may  be  ad-  ■ 
ded  the  next  duty,  not  to  revenge  Injuries  ;  where  private 
revenge  is  tlie  thing  forbidden,  and  we  are  directed  rather 
to  fuffer  a  double  wrong  than  to  feek  a  private  revenge  : 
Chriftianity  obhges  us  to  bear  many  injuries  patiently,  ra- 
ther than  to  revenge  one  privately,  we  mulT:  leave  the 
matter  toHjod  and  the  magiflrate.  The  truth  is,  Revenge 
isa  very  tr6ublefome  and  vexatious paflion,  the  man's  foul 
I'wells  and  boils,  and  is  in  pain  and  anguilli,  and  has  no 
eafe.  Bcfides  by  our  avenging  of  one  injury,  we  necefTari-' 
ly  draw  on  another,  and  i"o  bring  on  a  perpetual  circula- 
tion of  injuries  and  revenges ;  whereas  forgivenefs  prevents 
vexation  to  others,  difquietment  to  ourfelves. 

go  Give  to  every  man  that  aflccth  of  thee;  and 
of  him  that  taketh  away  thy  goods,  afk  than  not  a- 
gain. 

Thefe  and  the  like  precepts  of  our  Saviour,  are  not  to 
be  taken  flridly  but  rcftrainedly  ;  we  arc  thereby  obliged 
to  charity  according  to  otliers  neceffiries,  and  our  own  abi- 
lities, but  not  bound  to  give  to  every  one  that  has  the  con- 
fidence to  afk  for  what  we  have.  Indeed,  any  man  that 
really  wants  is  the  proper  objeft  of  our  chriftian  chariy  ; 
and  we  muft,  with  a  compaffionate  heart  and  open  hand, 
relieve  him  according  to  his  necefTity,  but  anfwerable  to 
our  ability.  Nor  muft  the  fecond  part  of  the  verfe  be  un- 
derftood  as  forbidding  chriftians  to  leek  the  recovery  of 
their  juft  rights,  by  j.urfuing  thieves,  and  following  the 
law  upon  opprefTors  :  but  requiring  us  to  forbear  all  acts  of 
private  revenge,  as  diredlly  contrary  to  the  fpirit  and  ten). 
per  of  chriftianity.  As  jealoufy  is  the  rage  of  a  men,  fo 
re\enge  is  the  rage  of  the  devil ;  it  is  the  very  foul  and 
J'pirit  of  the  apoftate  nature. 

31   And  as  ye  would  that  men  fliould  do  to  you, 
do  alfo  to  them  likewife. 

Here  our   Saviour  lavs  dov.n  a  moft  exccllenl  rule  of  lif 
for  all  his  difciples  and  followers  to  walk  by,  namely,  alwa. 
10  do  as  we  would  be  done  by.     The   golden   rule   of  jufticc 
and  equity  in  al!  our  dealings  with   men  is  this,  T:  do  as  we 
■wiuld  be  dint  unto.     It  is  a   full   rule,  a  clear   rule,    a  moil 
juft  and  equitable  rule,  which  the  light  ot   nature,  and  the 
law  of  Chrill  binds  upon  us.     St.  Jk?[atthew,  chap.   vii.   14, 
adds,  th.at  tlis  isthe  Imv   and  the  trophcts;  that  is,    the  fir 
of  the  Old  teftament,  and  the  fubitance    of  the  fccor.d  lab': 
The  whole  of  the  law  is  this,  To  bve  God  above  ourl'elvr 
r.n(i  to  lovr  our  nrii'hbour  as  ourfclve?. 


Chap.  vi. 


St.       LUKE. 


217 


32  For  if  ye  love  them  wljich  love  you,  what 
.  thank  have  ye  P  for  finners  alfo  love  thofe  that  love 
them.  33  And  if  yc  do  good  to  them  which  do 
good  to  you,  what  thank  have  ye  ?  for  finneis  alfo 
do  even  the  fame.  34  And  if  ye  lend  to  them  of 
whom  ye  hope  to  receive,  what  thank  have  ye  ? 
for  finners  alio  lend  to  finners,  to  receive  as  much 
again.  But  love  yc  your  enemies,  and  do  good, 
and  lend,  hopmg  for  nothing  again ;  and  your 
reward  fnall  be  great,  and  ye  Ihall  be  children  of 
the  Highed  :  for  he  is  kind  to  the  unthankful,  and 
to  the  evil.  36  Be  ye  therefore  merciful,  as  your 
father  alfo  is  merciful. 

The  defign  of  our  blefTcd  Saviour  in  all  and  every  of 
thele  precepts  is  to  recommend  unto  us  all  forts  and  kinds 
of  mercy  and  charity  ;  namely,  charity  in  giving,  charity 
in  forgiving,  charity  in  lencfing;  it  is  fometimesour  duty 
(if  we  have  ability)  to  lend  tofuch  poorperfons  as  we  can- 
not expe(ft  will  ever  be  in  a  capacity,  either  to  repay  or 
to  requite  us.  This  is  to  imitate  the  divine  bounty, 
wliich  does  good  to  all,  even  to  the  unthankful  and  the 
unholy.  Love  for  love  is  juftice  ;  love  for  no  love  is 
favour  and  kindnefs;  but  love  and  charity,  mercy  and 
companion  to  all  perfoiis,  even  the  undeferving  and  tlie 
ill-deCerving,  this  is  a  divine  goodnefs,  aClirift-like  tern- 
per,  v,hich  will  render  us  illullrious  on  eartli,  and  glo- 
rious in  heaven.  St.  Luke  fays  here,  I^e  ye  merciful  as 
your  Father  is  merciful.  St.  Matthew  fays,  Be  ye  pcr- 
feSi  as  ynur  Father  in  heaven  is  perfe^ ;  implying,  that 
love  and  mercy,  charity  and  compaillon,  is  the  perfeftion 
of  a  chriUian's  graces  :  he  that  is  made  perfect  in  love, 
is  pcrfeft  in  all  divine  graces  in  the  account  of  God. 
Perfedlion  in  graces,  but  efpecially  in  love  and  charity, 
ought  to  be  our  aim  in  this  life,  and  Ihall  be  our  attain- 
ment in  the  next. 

37  J"^S^  ^^^'  and-ye  (hall  not  be  judged :  con- 
demn not,  and  ye  fhall  not  be  condemned :  for- 
give, and  ye  fhall  be  forgiven  : 

This  prohibition,  TudgeMt;  is  not  tobe  underftood  of 
ourfelves  but  our  neiglibours.  Stli'-jinljring  is  a  great 
ajpd  necelTary  di^ty  ;  ru/h  judging  of  others  is  an  heinous 
and  grievous  iin,  which  expofes  to  the  righteous  judg- 
nient  of  God  ;  it  is  private  judging  and  private  condenin- 
ir>g  of  perfons  which  Chrili  forbids.  It  foHows,  Fr.rgive 
and  ye  JJfall  lie  forgiven.  Not  that  a  bare  forgiving  of 
others  is  all  that  CutA  requires  in  order  to  our  foi-^^ive- 
nefs,  but  is  one  part  of  that  obedience  which  we  owe  to 
^  God,  v;ithdut  which  it  is  in  vain  to  expert  forgix-enefs 
from  God,  Forgive,  and  ye  fjall  be  fcrgivei).  Sea  the 
note  on  Matt.  vii.  j. 

38  Give,  and  it  fhall  be  given  unto  you  ;  good 
meafure,  prefled  down,  and  fhaken  together,  and 
running  over,  fhall  men  give  into  your  bofoni. 
por  with  the  'fame  meafure  that  ye  mctc  withuil, 
it  fliall  be  mcafurcd  to  you  again. 


I  think  there  is  not  any  one  text  hi  fcripture  that  rle- 
clares  the  bounty  of  God  more  fully  in  rewarding  ailrs  of 
charity  and  mercy  than  this  before  us.  ()  how  liberal  a- 
paymafter  is  God  !  How  lure  and  bountiful  are  the  r*"- 
turns  Chrili  makes  to  us  for  the  relief  given  to  him  in 
members!  He  promifes  here  (i.)  Not  bare  meafuie,  but 
g^od  menfure.  (2.)  Prejfcd  d'rjjn,  fhaken  together,  and 
running  over  ;  nothing  adds  more  to  the  meafure  than 
the  liiaking  of  the  bufhel,  the  crowding  anJ  prcfling  of 
the  corn,  and  heaping  till  the  mealure  runneth  over  ; 
now  a  meafure  will  run  over  as  long  as  you  will  pour. 
Learn  hence,  That  charities  done  in  faith,  in  obedience 
to  God,  and  with  an  eye  to  the  gloiy  of  God,  will  pro- 
duce a  certain  and  plentiful  increafc.  Liberality  is  the 
way  to  riches;  giving  is  the  bell  and  lure  11  way  of  thriv- 
ing. A  little  charity  from  us,  if  we  have  but  a  little,  is 
looked  upon  by  God  as  a  great  deal.  But  it  is  the  great- 
eft  imprudence  as  well  as  impiety,  to  do  but  a  little 
when  we  have  ability  to  do  nuicli ;  for  he  that  fowetli 
bountifully  fliall  reap  bountifidly  ;  gad  meafure,  Sec. 

39  And  he  fpake  a  parable  unto  them,  Can  the 
blind  lead  the  blind  ?  Ihall  they  not  both  fall  into 
the  ditch  ? 

Our  Saviour  doubtlefs  applied  thefe  words  to  the 
fcribes  and  pharifees,  the  Jewilh  leatlers,  doflors  and 
teachers,  who  being  ignorant  of  the  fpiritual  fenfe  of  the. 
law  (interpreting  it  only  to  retraining  of  the  outward 
man)  were  very  unfit  to  inflrjift  and  lead  others;  for 
where  one  blind  man  leads  another,  both  are  in  danger 
of  the  ditch;  that  is,  to  run  into  ruin  and  deflrufticn. 
Learn,  i.-  That  ignorant,  erroneous,  or  unfaithlul  mini- 
fters,  are  the  greateft  plague  and  forell  punilhment  that 
can  befal  a  people.  2.  That  Chrili  having  furewanied 
us  of  fuch  guides,  to  follow  them  will  be  an  inexcufable 
fin  and  folly,  and  never  free  us  from  th?  danger  of' 
deflruclion,  but  rather  be  an  aggravation  iif  our  condem- 
nation :  Jfihe  blind  foll'yv  the  blind,  both  vfill,  inevita- 
Liy,  yet  inexcufahly,  fall  into  the  tktch. 

40  The  difciple  is  not  above  his  maflcr:  but 
every  one  that  is  perfedt  fliall  be  as  his  mailer. 

The  application  of  ihefe  word?,  kg  doubt,  our  Saviour 
intended  to  his  ow  n  difciples,  partly  to  comfort  thtni  im- 
der  fufferings,  and  partly  to  cnct.urage  them  to  obedi- 
ence :  Did  they  fulFer  hard  things  from  an  unkind  world  i 
The  remembrance  of  what  their  mailer  fuffered  before 
them,  may  fupport  them.  Did  they  meet  with  hard 
and  dilEculc  duties,  fuch  as  loving  enemies,  doing  gccd 
to  them  that  hate  and  perfecute  them?  Their  Lords 
example  may  encourage  and  inftruift  them,  who  loved 
them  when  they  were  enemies,  who  prayed  for  his  mur- 
derers, and  offered  up  h:s  blood  to  God  on  the  behalf 
of  thera  that  Awd  it. — Learn  hence.  That  the  perfeilion 
of  a  chriflian  in  this  world,  conlifleth  in  his  imitation 
of  Chrifl  Jefus,  in  being  as  our  Mafitr ;  in  coming  as 
near  to  his  example  as  it  is  pofllhlc  i^v  perfons  cloilud 
with  flelli  and  blood  to  arrive  at. 

4t    And  v/hy  bcholdcfl  thoa  the  mote  that  is 


2l8 


St.       L    U     K     E. 


Chap.  vr. 


in  thy  brother's  eye,  but  perceived  not  tlic  beam 
that  IS  in  thine  o^vn  eye?  42  Either  how  canft 
thou  fay  to  thy  brother,  Brother,  let  mc  pull  out 
the  mote  that  is  in  thine  eye,  when  thou  thyftlf 
beholden  not  the  beam  that  is  in  thine  own  eye  ? 
Thou  hypocrite,  call  out  firfl  the  beam  out  of 
thine  own  eye,  and  then  flialt  thou  fee  clearly  to 
pull  out  the  mote  that  is  in  :hy  brother's  eye. 

By  tlie  mote  in  our  brother's  eye,  is  meant  foine  fmall 
anil  liiile  lins  difcerneil,  or  fomc  fin  fufpefted.  By  the 
beam  in  our  O'vn  eye,  fon>e  greater  fin  nndifcerned  : 
Now,  fays  our  Saviour,  there  is  no  greater  (ign  of  hvpo- 
crify  than  to  be  curious  in  fpying  nut  the  fmaller  faults  in 
others,  and  at  the  fame  time  indulge  greater  in  ourfelves. 
l.tarn  hence,  That  there  is  no  fnch  way  to  teach  us  cha- 
rity in  judging  of  others,  as  to  exercife  feverity  in  judg- 
ing of  ourfelves.  2.  That  thofe  who  dcfirc  others 
Ihoiild  look  upon  tlieir  failings  wi;h  a  companionate  eye, 
nuift  not  look  upon  the  failings  of  others  with  a  cenfori- 
ous  eye  ;  For  -diilh  what  meafure  vie  mete,  Sec. 

43  For  a  good  tree  bringeth  not  forth  corrupt 
fruit;  neither  doth  a  corrupt  tree  bring  forth  good 
fruit.  44  For  every  tree  his  known  by  its  own 
fruit :  for  of  thorns  men  do  not  gather  figs,  nor 
of  a  bramble-bufli  gather  they  grapes.  45  A  good 
jnan  out  of  the  good  treafure  of  his  heart,  bring- 
eth forth  that  which  is  good ;  and  an  evil  man  out 
of  the  evil  treafure  of  his  heart,  bringeth  forth 
that  which  is  evil;  for  of  the  abundance  of  the 
heart  his  mouth  fpeaketh. 

Our  Saviour  here  and  elfewhere  frequently  compares 
perfons  to  trees,  the  heart  of  man  is  as  the  root,  the  ac- 
tions as  the  fruit ;  as  the  root  is  the  principle  from  which 
the  fruit  fprings,  fo  the  heart  of  man  is  the  principle 
from  which  r.ll  human  actions  flow  ;  an  holy  heart  will 
be  accompanied  with  an  holy  life  ;  where  there  is  a  vital 
principle  of  grace  within,  there  will  be  an  acting  of  grace 
without;  a  good  confcience  will  be  accompanied  with  a 
good  converfation.  Farther,  A  double  treafure  difco- 
vered  in  the  heart  of  man.  1.  An  evil  treafure  of  fin 
and  corruption  from  whence  flow  evil  things ;  but  why 
fliould  (in  be  called  a  treafure?  Not  for  the  precioufnefs 
of  it,  hut  for  the  abundance  of  it ;  a  little  doth  not  make 
a  treafure  :  And  alio  for  the  continuance  of  it;  for  though 
lln  be  perpetually  overflowing  in  the  life,  yet  doth  the 
heart  continue  full.  The  treafure  of  original  corruption 
in  man's  heart  and  nature,  though  by  fanffifying  grace  it 
be  drawn  low,  yet  it  is  never  in  this  life  drawn  dry. 
2.  Here  i<  a  good  treafure  or  grace  difcovered  in  a  fanc- 
tified  and  renewed  man  ;  which  is  the  fource  and  fpring 
from  whence  all  gracious  actions  do  proceed  and  flow; 
namely,  a  fandtified  and  renewed  heart  and  nature. 
Wlien  once  the  will  of  man  is  made  conformable  to  the 
will  of  God,  it  doth  will  and  defir?,  cliufe  and  embrace, 
take  plcifure  and  delight  in  what  God  approves,  com- 
mands, and  loves:  And  it  will  lay  an  injuniftion  upon  all 


the   members    of  the  body  to  act   conformably   there- 
unto. 

46  ?  And  why  call  ye  me  Lord,  Lord,  and  do 
not  the  things  which  I  fay  ?  47  Wholoever  com- 
cth  to  me,  and  hearclh  my  layings,  and  doeth 
them,  I  will  fliew  you  to  whom  he  is  like  :  48  He 
is  like  a  man  which  built  an  houfe,  and  disroed 
deep,  and  laid  the  foundation  on  a  rock;  and 
when  the  flood  arofe,  the  ftream  beat  vehemently 
upon  that  houfe,  and  could  not  fhake  it :  for  it 
was  founded  upon  a  rock.  49  But  he  that  hear- 
eth,  and  doeth  not,  is  like  a  man  that  without 
a  foundation  built  an  houfe  upon  the  earth,  againft 
which  the  ftream  did  beat  vehemently,  and  im- 
mediately it  fell,  and  the  ruin  of  that  houfe  was 
great. 

Our  Saviour  here  concludes  his  fermon  with  an  ele- 
gant  fimiiitude  :  He  compares  the  faithful  doer  of  the 
word  to  a  wife  builder,  wliich  founded  his  houfe  upon  a 
rock.  Others  he  refembles  to  a  foolilh  builder,  that 
built  his  houfe  upon  the  fand.  The  houfe  is  the  hope  of 
heaven  and  eternal  life;  the  roc/- is  Chrift;  the  building 
upon  the  fand,  is  retting  upon  the  bare  performance  of 
outward  duties  ;  the  tain,  the  winds,  and  the  floods,  are 
all  kinds  of  affliding  evils,  fufferings  and  perfecutions 
that  befal  us.  The  fum  is.  Men's  hopes  of  falvation 
built  upon  any  other  befides  Chriil,  or  built  upon  Chrift 
without  a  finccre  and  uniform  obedience  to  him,  are  vain 
hopes,  deceitful  hopes  ;  for  wjjen  the  florm  arifes,  when 
afHiclion  or  perfecutions  conies,  their  confidence  will  fail 
them,  their  foundation  will  be  fliaken.  Learn,  1.  That 
the  obedient  believer  is  the  only  wife  man,  that  builds 
his  hopes  of  heaven  upon  a  fure  and  abiding  foundation  ; 
Chrift  is  the  rock  that  he  builds  upon,  and  one  Chrift  is 
before  a  thoufand  creatures,  one  reck  better  than  mil- 
lions of  fands  to  build  upon.  2.  That  fuch  profeflbrs 
as  reft  in  the  bare  performance  of  outward  duties,  arc 
foolifli  builders;  their  foundation  is  v/eak  and  fandy, 
and  all  their  hopes  of  falvation  vain  and  deceitful. 
Lord!  how  does  the  carnal  world  build  all  their  hopes 
upon  the  fand,  on  the  wifdom  of  the  flefh,  on  their  poli- 
cies, couafels,  friends  and  riches!  They  bottom  their 
very  fouls  upon  fancies,  prefumptions,  dclufions,  and 
vain  hopes ;  they  expeft  to  be  happy  without  being 
holy,  which  is  to  expect  to  be  eafy,  v.itliout  being  heal- 
thy. Wo  to  that  man  whofe  portion  lies  in  the  crea- 
tures hands,  who  builds  all  his  hopes  upon  this  earth  ; 
for  when  the  earth  is  fliaken,  his  hopes  are  fliaken,  his 
heart  is  fliaken,  and  he  is  even  at  his  wits  end  ;  whereas 
the  Chriftian,  that  builds  upon  the  rock,  ftands  firm  and 
fure  ;  for  if  ever  the  chriftian  falls,  Chrift  rouft  fall  with 
him  :  He  fliall  never  be  difappointcd  of  his  hopes,  unlefs 
faithfulnefs  can  difappoint ;  he  fliall  never  be  deceived, 
unlefs  truth  itfelf  can  deceive.  If  it  be  impoRible  for 
God  to  lie,  then  it  is  inipofilhle  for  the  obedient,  hoi/, 
and  circuiiifpedl  chriftian  liiially  to  mifcsrry. 

CHAPTLR 


Chap.  vir. 


^T 
>~>l» 


L     U     K     E. 


219 


C  II  A  P.    VII. 

Thejormtr  part  ofthh  chapter  rdatn  to  lis  a  double  mira- 
cle wrought  by  our  hkjfid  Saviour,  the  one  in  raijing 
the  centurion  s  ft- rvant  from  Ids  bed,  the  other  inraifvig 
the  widow's  fan  from  his  bier ;  both  0/ than  eminait 
aBs  and  injlances  of  his  divine  and  almighty  power.  The 
hiflory  oj  the  Joiirurjlands  tints : 

NOW  when  he  had  ended  all  thefe  fayings  in 
the  audiance  of  the  people,  he  entered  into 
Capernaum:  2  And  aceitain  centurion's  fervant 
who  was  dear  unto  him,  was  fick,  and  ready  to 
die.  3  And  when  he  heard  of  Jefus,  he  fent  un- 
to him  that  he  would  come  and  heal  his  fervant. 
4  And  when  they  came  to  Jefus,  they  befought 
him  inflantly,  faying,  That  he  was  worthy  for 
whom  he  fhould  do  this :  5  For  he  loveth  our 
nation,,  and  he  hath  built  us  a  fynagogue.  6  Then 
Jefus  went  with  them,  And  when  he  was  noAV 
not  far  from  the  houfe,  the  centurion  fent  friends 
to  him,  laying  unto  him.  Lord,  trouble  not  thy- 
felf  ;  for  I  am  not  worthy  that  thou  fliouldeft  en- 
ter under  my  roof :  7  Wherefore  neither  thought 
I  myfelf  worthy  to  come  unto  thee  ;  but  fay  in  a 
word  and  my  fervant  fhall  be  healed.  8  For  J. 
alfo  am  a  man  fet  under  authority,  having  under 
me  foldiers;  and  I  fay  unto  one,  Go,  and  he  go- 
cth  ;  and  to  another,  Come,  and  he  cometh  ;  and 
to  my  fervant.  Do  this  and  he  doeth  it.  g  When 
Jefus  heard  thefe  things,  he  marvelled  at  him, 
and  turned  him  about,  and  faid  unto  the  people 
that  followed  him,  I  fay  unto  you,  I  have  not 
found  fo  great  faith,  no,  not  in  Ifrael.  10  ?  And 
they  that  were  fent,  returning  to  the  houfe,  found 
the  fervant  whole  that  had  been  fick. 

In  our  Saviour's  miraculous  cure  of  the  centurion's 
fervant  we  have  feveral  particulars  very  ohfervable,  as, 
I.  The  perfon  applying  hinifelf  to  our  blelTecl  Saviour  for 
help  and  healing  :  he  was  a  gentile,  an  heathen,  a  Ro- 
man foldier,  an  olficer  and  commander  ;  yet  he  believes 
in,  and  relies  upon  the  power  of  Chrift.  Note,  That 
fuch  is  the  freenefs  of  divine  grace,  that  it  extends  itfelf 
to  all  forts  and  ranks,  to  all  orders  and  degrees  without 
exception  ;  even  the  bloody  trade  of  war  yields  worthy 
clients  to  Chrift  ;  he  doth  not  fo  much  regard  what  we 
are,  and  whence  we  are,  as  with  what  difpofitions  and 
delires,  with  what  purpoles  and  inclinations  we  come 
unto  him.  2.  The  perfon  whom  the  centurion  came  to 
Chrift  for  ;  nbt  for  himfelf,  not  for  his  fon,  but  for  his 
fervant.  His  fervant  ivas  jkk  ;  He  doth  not  drive  him 
out  of  doors,  nor  ftand  gazing  by  his  bed-fide,  but  looks 
cut  for  help  aud  relief  for  him  :  A  worthy  example  of 
humanity  !  Some  mafters  have  not  fo  much  regard  for 
their  fick  fervants  as  they  have  to  their  oxen  and  their 
fwine.     But  he  is  not  worthy  of  a  good  fervant  that  in 


time    of  ficknefs   is  not  willing   to   ferve  his   fervant. 
3.   Unto  whom  the  centurion  feeks,  and   with  what  zeal 
and  application  ;   he  leeks  not  to  wizards  and  conjurors, 
but  to  the  phyfic'an,  for  his  (ick  fervant  ;  yea,  toClirift, 
the  chief  Phylician  ;  and  this  not  with  a  formal  rebition 
in  his   mouth,   but  with   a  vehement  aggravation  of   his 
difeafe.   My  Jirvant  lies  fick  cf  the  pulfy  grievoujly  tor- 
nicnted,   St.   Mxtt.  viii.  6.  where  the  mafter's  condolen- 
cy,  and   tender   fympathy  with  his   afflicted   fervant,  is 
both   matter  of  commendation    and  imitation.      4.   The 
happy  mixture  of  humility  and  faith  which  was  found  in 
thisccntution.      See  his  humility  in  not  thinking  himfcif 
worthy  to  come   into  Chrift's  prefence,  or  that  Chrilt 
(hould  come  under  his  roof.     The  beft  men  have  always 
tile   loweft  thoughts  of  themfelves  ;    when  we    efteeni 
ourfelves  unworthy  of  any  favours,  Chrift  accounts   us 
worthy  of  all.     See  alfo  his  faith  in  Chrift's  divine  pow- 
er ;  he  believed  that  Chrift  was  able,   at  a  diftance,  and 
by   a  lingle  word,   to  command  off  the   diftemper  of  his 
fervant ;  he  tells  him  that  difeafes  were  as  much  at  Chrift's 
command,   as  his  fervants  were  at  his  command.     Hu- 
mility, w'e  fee,  is  both    the  fruit  and  the  companion  of 
fai'tli.     An  humble  foul  has  evermore  an  high  elteem  of 
Chrift's  power,   and  a  low  efteem  of  itfelf.      5  How  our 
blefled  Saviour  exceeds  not  only  the  centurion's  defires, 
but  his  expedations  alfo,   St.  Matt.   viii.  7.   Jefus  Jaith 
unto  him,  I 'jjill  come  and  heal  him.     O   wonderful   con- 
deicenfion  !  In  St.  John  iv.  47.  we  read  of  a  certain  no- 
bleman and  ruler  that  twice   intreated  our  Saviour   t(i 
come  to  his  houfe  and  heal  his  fon,  but  our  Lord  refuf- 
ed.     Here  the    centurion  doth  but  barely  tell  Chrift    of 
his  fervants  ficknels,  and  Chrift,  unafked  and  undefired, 
fays,  /  will  come  and  heal  him.     O  how  far  is    Chrift 
from   feeming  in  the  leaft  to  honour  riches  and  defpife 
poverty  !  He  that  came  in  the  form  of  a  fervant,  goes 
down  to  vifit  a  iick  fervant  upon  his  poor  pallet-bed, who 
did  not  come  near  the  rich  couch  of  the   ruler's  fon. 
6.   The  notice  and  obfervation  which  our  Saviour  takes 
of  the  centurion's   faith  ;   he  wondered  at   it  from  him  : 
Admiration  agreed  not  to  Chrift  as   God,  but  as  man   ic 
did.     Chrift  wrought  faith  as  God,  and  wondered  at  it 
as  man.     What   can  he   more   wonderful   than    10   fee 
Chrift  wonder?   We  find  not  our  Saviour  wondering   at 
worldly  pomp  and  greatnefs  ;   when  the  difciples  won- 
dered at  the  inagniricence  and  ftately  buildings  of  the 
temple,  Chrift  rather  rebuked  them,  than  wondered  with 
them  :   But  when  he  Ices  the  gracious  aftand  exercife  of 
faith  he  is  ravillied    w  ith  wonder.     Let  it  teach  us,  to 
place  our   admiration  where  Chrift  fixes  Iiis  ;  let  us  be 
more  aftedted  with  the  leaft  meafures  of  grace  in  a  good 
man,  than  with  all  the  gaieties  and  glories  of  a  great  man; 
let  us  not  envy  the  one,  but  admire  and  imitate  the  other. 
Laftly,  Chriftdoth  not  only  admire  the  centurion's  faith» 
but  publilhes  it  ;   yerily   I  have  not  found  fo  great  faith, 
no  not  in  Ifrael  ;    that  is,   among   the  generality   of  the 
Jewifli   nation.     For   as  to   particular  perfons,  feveral 
had  fhewed  a  greater  faith  than  this,   as  Jofeph  and  Ma. 
ry.     This  expreflion  lets  us  know,  that  where  the  means 
of  faith  are  but  fmail,  the  noble  acts  andcxercife  of  faith 
are  wonderful  and  foul-amazing. 


E  F.    S 


1 1  5  And 


««o 


5t.     -L    U    K    E. 


Chap.  vii. 


11  9  And  it  cimc  to  pafs  the  day  after,  that 

"he  went  into  a  city  called   Nain     and  many  of 

his  dilciplcs   went  with  him,  and  much  people. 

12  Now  wiicn  he  came  nigh  to  (he  gate  of  the  ci- 
ty, behold,  there  was  a  dead  man  carried  out, 
the  only  I'o.i  of  his  mother,  and  fhe  was  a  wi- 
dow :   and  much  people  of  the  city  was  with  her. 

13  And  when  the  Lord  faw  her,  he  had  com- 
pafhon  on  her,  and  he  faid  unto  her,  Weep  not. 

14  And  he  came  and  touched  the  bier  :  and  they 
that  bare  him  flood  flill.  And  he  faid.  Young 
man,  I  fay  unto  thee,  Arife.  1 5  And  he  that  was 
dead  fat  up  and  began  to  fpeak.  And  ho  delivered 
him  to  his  mother.  16  And  there  came  a  fear  oij 
all :  and  they  glorified  Cod  faying.  That  a  great 
prophet  is  rilcn  up  among  us  ;  and,  that  God  hath 
vifucd  his  people.  17  And  this  rumor  of  him 
went  forth  throughout  all  Judea,  and  throughout 
all  the  region  round  about. 

There  were  three  perfons  raifed  from  death  to  life  by 
the  powerful  word  of  Chrift's  mouth  ;   namely,  Jarus's 
claiighter,  mentioned  by  St.  M.Ttthew;  Lazaru?,  record- 
ed by  St.  John;  and  here  the  widow's  fon,  only  taken 
notice  of  by  St.    Luke.     The  place  where  this  miracle 
was  wrought  wastlie  city  of  Nain  :  out  of  their  cities, 
and  not  within  them,  the  Jews  were  wont  to  bury  their 
dead.     Our  Saviour  at  the  gates  of  the  city  meets  wiih 
the  fad  pomp  of  a  funeral,   a  forrowful  widow,  attended 
with  her  mournful  neijrhbours,  following  her  only    fon 
to  the  grave.     Where  note,    i.  The  doleful  and  diftreff- 
ed  condition  of  the  widow.     There   were  many    heart- 
piercing  circuiii.'^ances   in  her  afiliiflion  :    i.   It  was  the 
death  of  a  fon.     To  bury  a  child    rends  the  heart   of  a 
parent,  for  what  are  children  but  the   parent    multi- 
plied?  But  to  lay  a  fon  in  the  grave,  which  continues  the 
name,  and  fupports  the  family,  is  a  fore  affliction.  ;.This 
fon  was  a   young  man   in  the  ftrength  and  flower   of  his 
age;  not  carried  from  the  cradle  to  the  coffin  :    Had'he 
died  rn  infant,  he  had  not  been  fo  much  lamented  ;  but 
then,  when  the  mother's  expectations  were  higheft,  and 
tije    endearments  greateft,  even   in   the  flower   of  his 
age  he  is  cut  off.     3.  He  was  not  only  a  Ion,  but  an  only 
fon  ;  one  in  whom  all  his  mother's  hopes  and    comforts 
■were  bound  up.  The  death  of  one  out  of  many,  is  much 
more  tolerable,  than  of  all  in  one  :  The  lols  of  that  one 
admits  of  no  confolation.  4  Still  to  heighten  the  affliction 
it  is  added,  thai/hetvaj  a  widow  ;  flie  wanted  thecounfel 
and  fiipportof  a  loving  yokefellow  ;  Had  the  root  been 
left  entire  flie  niicht  better  have  fpared  the  branch  ;  now 
both  are  cut  down,  and  flie  has  none  left  to  comfort  her 
in  htr  comfortlefs  Itate  of  widowhood.     In  thisdiflrefl'ed 
condition,  Chrill,  the  God  of  comfort,  meets  her,    j)iiies 
her,  relieves  her.     2.   The  compaflion  of  Chrill  toward 
this  diftrefled  widow  :   He  faw  her  and  had  compajpon  on 
her.  Chrill  faw  her,  (lie  did  not  fpeak  to  him  :   No  tears 
no  prayers,  can  move  Chriftfo  much  as  our  afflidionsard 
his  own  companion.      .Ciirift's   heart  pitied  her  ;    his 
tongue  faid  to  her,  Weep  not  ;  his  feet  went  to  the  bier  : 
his  hand  touched  the  coffin;  and  the  power  of  his  Godhead 


r/ii^fJ  the  de.-rd,     But  how  firiiigc   doth  Chrift's  counfel 
fcein  !    To  bid  a  mother  not  weep  for  luch  a  USs,  was  to 
to  perfuade  her  to  be  milerable,  and  not  ftel  it,  to  fee!  it 
and  not  regard  it ;   to  regard  ic,  and  yet  conceal  and  hide: 
It  isnot  the  decent  expreillon  ofourCorrow  then  which 
Chrill  condemns,  but  the  undue  cxcefs  and  extravagan- 
cies of  it,  which  our  Saviour  blames.     And  the  lellon  of 
jnftrudtion  which   we  learn  from   hence,  is   this,  That 
Chriftians  ought  to  moderate  their  forrow  for  their  dead 
relations,  how  many  afiiiifting  cirtuiiillances  and  aggra- 
vations foeverdo  meet  together  in  their  death  :  Here  was 
a  child,  that  child  a  Ion,"  that  fon  an  only  fon,  that  only 
fon  carried    to  his  grave  in   the  Uower  of  his  age  ;    yec 
Chrift  fays  to  the  penfive   motlier,  a  forrowful  widow, 
Werp  not.     3.  The  power  of  Chrill  in  railing  the  widows 
Ton  to  life.     The  Lord  of  life  arrells  the  feijeant  Death, 
and  reftiies  theprifonerout  of  his  hand.     Chrilt  fays  not 
in  the  name  of  God,  yoimg  man  arife  ;  but,  1  Jay  unto 
thee,  Arife  :  Chrift  had  a  power  in  himfelf,  and  of  him- 
felf  to  command  the  dead  to  arife  :    And  the  fame  pow- 
erful voice  which  raifed  this  young  man,  Ihall  in  the  laft 
day  raife  up  our  dead  bodies  ;   for  it  is  as  eafy  for  Omiii- 
potency  to  lav,  Let  them  be  repaired,  .^s  to  lay  at  tirll  let 
them    be  made.     The  Socinians  here  own,  that  Chrill 
railed  this  young  man  by  a  divine  power  which  God  had 
communicated  to  him,  yet  deny  him  at  ilie  fame  time  to 
be  efientially  God  :   But  let  them  prove  if  they  can,  that 
a  divine  power  which  is  proper  to  God  alone,  ever  was, 
or  ever  can  be  communicated  to  a  creature,  without  the 
communication  of  the  divine  nature  :  True,  we  find  St. 
Peter,   Acts  ix.  40.  commanding  Tabitha  to   arife,  but 
we  iind  all  that  he  did  was  by  faitli  in  Chrill,  and  by  pray- 
eruntoChrifl.  Aclsix.  -i,!,.  Jefus Chrifi healeththee, arife . • 
Chrifl  here  railed  the  widow's  fon  wjthout  prayer,  pure- 
ly  by  his  own  power,  which  undeniablyproves  him  to  be 
God.     4.   The  reality  of  the  miracle  :  He  fits  up,  he  be- 
"ir.s  to  fpeak,  ?ini  is  delivered  to  his  mother.     Death  has 
no  power  to  hold  himdown,  whom  the  Son  of  God  bids 
rife  up  ;  Immediately  he  that  was  dead  fat  up,     And  the 
fame  power  v/hich  raifed  one  man,  can  raife  a  thoufand, 
a  million,  a  world  :    No  po.wtr  can  raife  one  fJi4"h,    but 
an  almighty  power  ;  and  that  which  is  almighty  can  raife 
all  men.     It  was  not  fo  much  for  the  child's  fake  as  the 
mother's  fake,  that  the  fon  was  raifed  :  It  was  an  injury 
to  the  fon  though  a  kindnefs  to  the  mother  ;  for  he  mull 
twice  pafs  through  the  gates  of  death,  to  others  once  ; 
it  returned   him  from  reft  to  labour,  from  the   peaceful 
harbour  back  again  to  the  tempeftuous   ocean.     LalHy, 
What  effefls  this  miracle  had  upon  the  multitude.   Seeing 
the  divine  power  thus  manifellly  exerted,  they  are  filled 
with  aflonilliment  and  araazement ;  they  look  upon  our 
Saviour  with  awful  admiring  looks  ;    They  glorify   and 
praife  Cod  for  fending  a  great  prophet  amor,  ^fr  them  ;     ac- 
couniing  it  a  great  act  of  favor  thatGoi!  had  in  this  won- 
derful manner  v)fifedhisi>oople  :   Yet  a  prophet  was  the 
highrft  name  they  could  find  for  him,  whom  they  faw 
like  thcmfelves  in  Ihape,  but  above  themfelves  in  power; 
A  great  prophet  it  rifen  up  amorgfr  us,  and  Cod  hath  vijit- 
ed  his  people. 

18  1  And  the  difciplcs  of  John  fliewed  him  all 
thefe  thing.s.  19  And  John  calling  untohini  two 
of  his  difciplcs,  lent  them  unto  Jcfus,  faying,  Art 


Chap.  vti. 


St. 


L    U    K    E. 


!2l 


thou  he  that  {ho"uld  come  ?  or  look  wc  for  ano- 
ther? 20  When  the  men  were  come  unto  him, 
they  faid,  John  Baptift  hath  fcnt  unto  thee,  fay- 
in;^,  Art  thou  he  that  fliould  come,  or  look  we  for 
another?  21  And  in  that  fame  hour  he  cured 
many  of //i^rir  infirmities  and  plagues,  and  of  evil 
fpirits;  and  unto  many  that  were  bhnd  lie  gave 
fight.  22  Then  Jcfus  anfwering,  faid unto  them, 
Go  your  ^vay,  and  tell  John  what  things  ye  have 
feen  and  hcr.rd :  how  that  the  bUnd  fee,  tlie  lame 
walk,  the  lepers  are  cleanfed,  the  deaf  hear,  the 
dead  are  raifed, — 

About  the  time  of  our  Saviour's  .nppearing  in  the  worlJ, 
there  was  a  general  expeft.ition  of  a  gre.it  prince  that 
fliould  come  out  of  Judea,  .iiul  govern  all  nations  :  This 
prir.ce  the  Jews  called  the  Melfuis,  or  the  Anointed,  .nnd 
waited  for  his  apperance.  Accordingly,  when  John  the 
Baptift  appeared  in  the  quality  of  an  extraordinary  pro- 
phet, the  Jews  fent  to  know  of  him,  whether  he  was  the 
Mefliasor  not,  John  i.  ly.  Heanfwered,  he  was  not,  but 
only  the  Jiarbingcr  and  forerunner  of  the  MelTias  :  So 
that  it  was  very  evident  tiiat  it  was  not  far  John's  own 
information  that  he  fent  two  of  his  difciples  to  Chrifl,  to 
know  whether  he  was  the  Meflias  or  not ;  for  John  was 
affured  of  it  hinifelf  by  a  voice  from  heaven  at  our  Sa- 
viour'c  baptifm,  Matt.  iii.  But  it  was  for  his  difciples  fa- 
tisfaclion  that  he  fent  them  to  Jefus  ?  becaufe  John's  dif- 
ciples were  unwillingtoacknowledgcGhr;fttobe  theMef- 

\  lias,  out  of  a  great  zeal  for  the  honour  of  him  their  maf- 
ter ;  they  were  not  willing  to  own  any  perfon  greater 
than  John  their  mafter,  left  fuch  an  acknowledge- 
ment ihoutd  eclipfe  and  cloud  him.  From  whence  we 
may  note,  How  the  judgements  ofthebeft  of'men  are  ve- 
ry apt  to  be  binffed  and  perverted  by  faction  or  intereft. 
No  doubt  John's  difciples  were  good  men,  and  no  doubt 
their  Mafter  had  often  told  them,  as  he  did  others,  that 
lie  was  not  the  Meflias  ;  yet  they  will  not  believe  their 
Qiy^i  mafter  wf^en  ^heyapprehcyij-hmi  to  fpeak  againft 
their  own  intereft  ;  .for  they  knew  ihaithey  muftrile  jind 
fall  in  their  own  reputation  and  eueein,  as  their, niafter 

■r  did  :   Therefore,  that  John's  difciples  might  receive  full 

■  faiisfaction  from  Chfift,  he  fends  two  of  his  difciples  to 
hear  his  doctrine,  and  fee  his  miracles ;  for  John  perceiv- 
ing his  difciples  to  be  ill  affected  towards.our  Saviour,  and 
hearing  them  fpesk  with  fome.envy  of  his  miracles,  he 
fent  them  to  him,  that  being  eye  witnelTes  of  what  he  did 
they  might  be  convinced  w  ho  he  was.  Next,  The  way 
and  means  which  our  Saviour  takes  to  convince  and  fa- 
tisfy  John's  difciples  that  he  was  the  true  INjIefrias.-  He 
nppeals  to  the  mirnc'es  wrought  by  himfelf,  and  fubniUs 
thofe  miracles  to  thcjudgmen,t  i.nd' e^amit:a<ion  o(  their 

.  fenfes ;  Go  and Jlie-iu  John  the  miracles  which  you  hear  and 
fee;  the  bliiii  receive  thc'irjight,  the  . lame 'JJalk,  tic  deaf 
hear.  Chrilt  was  all  this  in  a  literal  and  fpiriiual  fenle 
alfo  :  He  was  an  eyeof  undcrftanding  to  the  ignorant,  a 
foot  of  power  to  the  weak  ;  he  opened  an  car  in  deaf  hearts 
to  receive  the  word  of  life,  andihe  po<^)r  receive  a\idcm-, 
brace  the  gofpel.  Miracles  are  jjie  higheft  atteftation, 
and  the  greateft  external  confirmation  and  evidence  that 


can  be  given  to  the  truth  and  divinity  of  any  dnflrine. 
Now  our  Saviours  miracles,  for  their  n:  mre,  were  divins 
andGod-like;  they  were  healing  and  bencticial  to  man- 
kind, freeing  men  from  the  greateft  calamities  of  human 
life  :  For  their  nnmber,  they  werem.iny  :  /.'or  the  man- 
ner of  their  operation,  they  were  publickly  wrought  in 
the  fight  and  view  of  multitudes  of  people  :  To  freethem 
from  all  fufpicion  of  fraud  and  impolturi;,  he  wrought 
them  before  hisenemies,  as  well  as  in  the  prcfcnce  of  his 
friends  and  followers ;  and  this  not  once  or  twice,  or  in 
one  place,  but  at  feveral  times,  and  in  levcral  places, 
wherever  he  came  ;  and  this  for  a  long  time,  even  for 
three  years  and  a  half:  So  that  our  bleilVd  Saviour 
had  all  the  atteftation  that  miracles  can  give,  to  evidence 
himfelf  the  true  andpromifed  Meflias.  'The  blind  fee,  the 
lame  walk,  the  lepers  are  clennjed,  the  deaf  hear ^  the  dead 
are  raifed. 

— To  the  poor  the  gofpel  is  preached. 

The  poor  hear  and  receive  the  gofpel,  fee  Matt.  xi.  i. 
It  was  prophefied  of  the  Mtiiias,  that  he  fliould  preach 
the  gofpel  to  the  poor,  11a.  49.  i.  accordingly  they  were 
the  poor  whom  Chrill  preaclied  unto :  for  the  pharifees 
and  Rabbles  neglected  them  as  the  people  of  the  earth, 
Job  vii.  49  And  Groiius  fays,  that  they  had  a  proverb. 
That  the  ipirit  of  God  never  refts  but  upon  a  rich  man. 
Note,  That  all  along,  in  our  Saviour's  time  and  lince, 
the  poor  of  the  world  have  been  more  difpofed  to  hear, 
and  embrace  the  gofpel  than  other  men :  And  the  rea- 
fons  of  it  are  thele  :  i,  Becaufe  the  poor  have  no  world- 
ly intereft  to  engage  them  to  reject  Chrift  and  his  gofpel. 
The  high  prieft,  the  fcribes  and  pharifees,  had  a  plain 
worldly  intereft  to  engage  them  tooppofe  Chrift  and  his 
dodlrine;  but  the  poor  were  free  from  thefe  incumbran- 
ces and  temptations  ;  They  had  nothing  to  lofe,  there- 
fore our  Saviour's  doiftrine  went  down  more  ealily  with 
them,  becaufe  it  did  not  contradict  their  intereft,  as  it 
did  the  intereft  of  thofe  who  had  great  pofleflrons. 
2.  Thofe  that  arcpoor,  and  enjoy  little  of  the  good  things 
of  this  life,  are  willing  to  entertain  the  glad  tidings  of 
hnppinefs  in  another  life  :  Such  as  arc  in  a  ftate  of  mife- 
ry  here,  are  glad  to  underftand  that  it  Uiall  be  well  with 
them  hereafter,  and  are  willing  to  liften  to  the  good  news 
of  a  future  happinefs :  Whereas  the  rich  who  have  had 
their  confolation  here,  are  not  much  concerned  what  will 
become  of  them  hereafter. 

23  And  blelTed  is  he  whofoever  (hall  not  be  of- 
fended in  me. 

No  doiibt  our  Saviour  uttered  thefe  words  uiih  par- 
ticular refpeft  and  icverence  to  John's  difciples,  who,  out 
of  an  ex.traorclinary  zealfor  the  honor  of  their  mafter, 
were  prejudiced  ag;ainft  our  Saviour.  But  the  genei-al 
import  of  file  words  doth  Ciew,  That  there  are  many  to 
whoni  Chi  ill  is  arock  of  offence.  The  J'-'ws  were  offend- 
ed at  the  mc-aunefs  of  his  extraction,  at  the  poverty  of  his 
parents,  at  the  lownefs  of  his  breeding,  at  his  fuffering 
condition :  From  their  tradition"-  thsy  espccted  the  MelTias 
fhould  be  a  temporal  prince  ;  whereas  the  prophets  de- 
clared he  (hould  be  a  man  oi hr\o:,i,  and aiquaiiiUd  with 
grief  i  be  defpifed  and  pui  10  death.     'I'hus,  at  this  d.iy 

■lany 


522 


St.      L    U    K    E. 


Chap.  vir. 


mnny  nrc  offemleil  at  Chrift:  Seme  are  rffended  at  the 
alTertcd  ilivinity  of  his  peri'on  and  the  meritorioufnefs  of 
his  fatiifaition  ;  fonie  are  oHciided  at  the  fublimity  of  his 
dnilrine,  others  at  the  faiuTity  anil  Itrictncfs  of  his  laws  : 
foine  art  of*Vnded  r.t  the  fiie  difi)enfatioii  of  his  grace,  o- 
thci-s:  th.it  the  terms  of  Chrilb.mity  are  very  hard,  and 
lay  too  c;rcat  a  redraJnt  upon  human  nature  :  Jht  bl^JPcd 
is  he,  i'aysChni\,tl:atJhall ivj!  Ik-  njfendfd  inme ;  intimating 
that  fiich  as,  ii.llead  of  being  offended  at  Chrift,  do  be- 
lieve in  him,  and  ground  their  eupeclations  of  heaven 
and  falvation  wholly  upon  him,  are  in  a  happy  and 
bleffcd  condition  :  BUffid  is  he  that  Jh all  not  be  offended  in 
me. 

24  5  And  when  the  mefTengers  of  John  were 
departed,  he  began  to  Ipeak  unto  the  people  con- 
cerning John,  What  went  ye  out  into  the  wil- 
dcrnefs  for  to  fee  a  reed  Ihaken  with  the  wind  ? 
25  But  what  went  ye  out  for  to  fee  ?  a  man  clo- 
thed in  foft  raiment  ?  Behold,  they  which  are 
gorgeoudy  apparelled,  and  live  delicately  arc  in 
king's  courts.  26  But  what  went  ye  out  for  to 
fee?  A  prophet?  Yea,  I  fay  unto  you,  and 
much  more  than  a  prophet,  27  This  is  he  of 
whom  it  is  written,  Behold  I  fend  my  meflenger 
before  thy  face,  which  fliall  prepare  thy  way  before 
thee. 

Our  Saviour  having  given  as  we  may  fuppole,  full  fa- 
tisfaiflion  to  John's  difciples,  and  fent  them  away,  he 
enters  upon  a  large  commendation  of  John  himfelf: 
where  we  have  oherfervable,  i.  The  perlbns  whom  he 
commended  John  before,  not  before  his  own  difciples, 
but  before  the  multitude :  for  John's  difciples  had  too 
high  an  opinion  of  their  mafter  already,  infomuch,  that 
they  envied  our  Saviour  for  o\erfliadowing  their  mafter ; 
John  \ii.  26.  Deh'.ld  Chrijt  baptizeth,  and  all  men  come 
unto  him.  It  was  a  great  eye-lore  to  John's  difciples, 
that  Chrift  had  more  hearers  and  followers  than  their 
mailer;  therefore  not  before  John's  difciples  but  before 
the  multitudt;  is  John  commended  :  for  as  John's  dif- 
ciples liad  too  high,  fo  the  multitude  had  too  low  an 
opinion  of  John ;  poflibly  becaufe  of  his  imprifonment 
and  fufferings :  there  was  a  time  when  the  people  had 
high  thoughts  of  John's  perfon  and  miniftry  :  but  being 
BOW  clouded  with  fufferings,  they  difefteem  and  under- 
value him.  Learn  hence.  How  vain  it  is  for  any  men- 
but  efpecially  for  the  minifters  of  the  gofpel,  to  value 
themfelvesby  popular  applaule.  The  people  contemn  to- 
day whom  they  admired  yefterday  ;  he  who  to-day  is  tried 
up,  to-morrow  is  trodden  down  :  the  word  and  minifters 
arc  the  fame,  but  this  proceeds  from  the  ficklenefs 
and  inconftancy  of  the  people  ;  nothing  is  fo  mutable 
as  the  mind  of  man  ;  nothing  fo  variable  as  the  opinion 
of  the  multitude.  2.  The  time  when  our  Saviour  thus 
commended  John,  '^hcn  he  -uias  c/i/l  into  prifon  by  Herod.- 
Not  when  he  was  in  profperity,  when  the  people  flocked 
after  him,  when  he  preached  at  court,  and  was  reveren- 
ced by  Herod  :  but  when  the  giddy  multitude  ha/l  forl'a- 
ken  him,  when  he  wasdifgraced  at  court,  and  had  prca. 


died  himfelf  into  prifcn,  now  itis  that  Chrift  proclaims 
his  worth,  maintains  his  honor,  and  tdls  the  peo- 
ple that  the  world  was  not  worthy  of  fnch  a  preacher. 
Learn  thcnci?,  That  Chrift  will  evermore  ftand  by, 
and  ftick  faft  unto  his  faithful  minifters,  when  all  the 
worUI  forfakes  them :  Let  the  world  flight  and  defpifc 
them  at  their  pleafure,  yet  Chrift  will  maintain  their  ho- 
nour, and  fupport  their  caufc;  as  they  bear  a  faithful 
witnefs  to  Chrift,  fo  Chrift  will  bear  witnefs  to  their 
faithfulnefsfor  him.  3.  The  comnendation  itfelf.  Our 
Saviour  commends  John  for  four  things ;  for  his  conftan- 
cy,  for  his  fobriety,  for  his  humility,  for  his  gofpel-mi- 
niftry.  i.  For  his  conftancy,  he  was  not  a  reed  Jhaken 
~d)i/h  the  wind;  that  is,  a  man  of  an  unftable  and  unfet- 
tledjud^^ment,  but  fixed  and  ftcady.  2.  For  his  fobrie- 
ty, aufterity,  and  high  degrees  of  mortification  and  felf- 
denial ;  he  was  no  delicate  voluptuous  perf(m,  but  grave 
'fober  and  fevere  :  He  was  mortified  to  the  glory  and  * 
honour,  to  the  eafe  and  pleafures  of  the  worid  :  Johii 
wrought  no  miracles,  but  his  coin-erlation  wjsalmoft  mi- 
raculous, and  as  efteclual  as  miracles  to  prevail  upon  the 
people.  3.  For  his  humility  ;  John  might  once  have 
been  what  he  would,  the  people  were  readv  to  cry  him 
up  for  the  Melfia?,  the  Chrift  of  God  ;  but  John's  hum- 
ble and  lowly  fpirit  refutes  all  :  He  confeJJ'ed,  and  denied 
not;  faying,  lam  n'jt  the  Chrifi,  but  a  poor  minifter  of  his, 
willing,  but  not  worthy  to  do  him  the  meaneft  fervice. 
This  will  commend  our  miniftry  to  the  confciences  of  our 
people  ;  when  we  feek  not  our  own  glory,  but  the  glo- 
ry of  Chrift.  4.  Our  Saviour  commends  John  for 
hi's  clear  preaching  the  gofpel,  and  for  his  making 
known  the  coming  of  the  Medias  to  the  people  ;  He 
was  more  than  a  prophet,  becaufe  he  pointed  out  Chrift 
more  clearly  and  fully  than  any  of  the  prophets  be- 
fore him  ;  The  ancient  prophets  beheld  Chrift  afar  ofF 
but  John  faw  him  face  to  face.  They  prophefied  of  him 
he  pointed  at  him,  faying.  This  is  he  ;  Ihe  clearer  any 
miniftry  is  in  difcoveringof  Chrift,  the  more  excellent 
and  ufeful  it  is. 

28  For  I  fay  unto  you,  Among  thofe  that  are 
born  of  women,  thereis  not  a  greater  prophet  than 
John  the  Baptifl:  but  he  that  is  leafl  in  the  king- 
dom of  God,  is  greater  than  he. 

Our  Saviour  having  highly  commended  John  in  the 
former  verfes,  here  he  fets  bounds  to  the  honor  of  hii 
miniftry  ;  adding,  that  though  John  wasgreaterthan  all 
the  prophets  that  went  before  him,  feeing  more  of  Chrift 
than  all  of  them,  yethefawlefs  than  thofethat  came  after 
him.  The  meaneft  gofpel  minifter  that  preaches  Chrift 
as  come,  is  to  be  prefered  before  all  the  old  proph»ts,  who 
prophefied  of  Chrift  to  come.  That  minifter  who  fets 
forth  the  life  and  death,  refurreftion  and  afcenfion  of 
Chrift,  is  greater  in  the  kingdom  of  heaven,  that  is,  has 
an  higher  office  in  the  church,  and  a  more  excellent  mi- 
niftry than  all  the  prophets,  yea,  than  John  himfelf. 
The  excellency  of  a  miniftry  conlifts  in  the  light  and 
clearnefs  of  it :  Now  though  John's  light  did  exceed  all 
that  went  before  him,  yet  it  fell  fhort  of  them  that  came 
after  him;  and  thus  he  that  was  laft  in  the  kingdom  of 

grace 


ClIAP.  VII. 


St. 


LUKE. 


223 


grace  on  e.irth,  much  more  he  that  was  laft  in  the  king- 
dom of  glory  in  heaven  was  greater  than  John.  See 
note  on  Matt.  xi.  11. 

29  And  all  the  people  that  heard  him,  and  the 
publicans,  juflified  God,  being  baptized  with  tlie 
baptifin  of  John.  30  5  But  the  Pharifees  and 
lawyers  reje6led  the  counfel  of  God  againfl  them- 
selves, being  not  baptized  of  him. 

Thefe  words  are  our  Saviour's  farther  commendation 
of  John  the  Baptift;  he  tells  us,  that  John  had  two  forts 
of  lie.trers.  i.  The  common  people  and  publicans. 
\-  2.  The  Pharifees  and  lawyers  ;  and  declares  the  differ- 
ent efFeft  which  John's  niiniftry  had  upon  thefe  two 
di/Fereiit  (orts  of  perfons.  As  to  the  former,  the  com- 
mon people  and  the  publicans;  the  conmion  people  were 
accounted  by  the  Jcwilh  doiflors  as  the  dregs  of  mankind, 
an  ignorant  and  rude  mob;  the  publicans  were  efteemed 
notorioufly  wicked,  guilty  of  great  injuftice,  oppreflion, 
and  extortion  ;  yet  ihffe  perfons  were  converted  foon- 
erthan  the  knowing  men  of  the  time,  the  felt'-juftifying 
Pharifees  and  lawyers;  for  it  is  faid.  The  publicans  -Mere 
baptized  of  John,  and  juflified  Grid;  that  is,  they  look- 
ed upon  John  as  a  prophet  fent  of  God  ;  tliey  owned  liis 
miniflry,  received  his  incfTage,  and  fubmitted  to  his  bap- 
tifin. Thofe  who  believe  the  meflage  that  God  fendeth, 
and  obey  it,  juftify  God;  they  who  do  not  believe  and 
obey,  accufe  and  condemn  God.  But  of  the  others  it  is 
faid  ,  namely,  of  the  pharifees  and  lawyers,  That  they 
rejeiffed  the  counfel  of  God  againfl  thttnfelves  .•  That  is, 
the  revealed  will  of  God,  refufmg  to  be  baptized  of  him. 
This  rejecting  the  counfel  of  God  wc  are  guilty  of,  when 
■we  have  low  and  undervaluing  thoughts  of  Chrift  and 
Lis  gofpcl,  when  we  are  afliamed,  in  times  of  perfecu- 
tioi),  to  own  and  profefs  him,  when  we  ftop  our  ears  to 
the  voice  of  his  miuifters  and  mefl'engcrs,  when  wc  fub- 
jnit  not  ourfelves  to  the  reafonable  laws  aud  commands 
of  Chrift;  and  this  rejection  of  Chrift  at  the  great  day, 
will  render  our  condition  worfe  than  the  condition  of 
heathens,  that  never  heard  of  a  Saviour;  than  the  con- 
dition of  Jews,  which  crucified  their  S3vi<(ur;  yea,  than 
the  condition  of  devils,  for  whom  a  Saviour  never  was 
intended  !  Lord  !  where  (hall  we  appear,  if  we  either 
reject,  or  negleft  thy  great  falvstion?  The  chie_f  thing 
then  obfervable  here,  is  this,  That  in  rejecting  John's 
baptifm  and  miuiftry,  tliey  are  faid  to  reject  the  counfel 
of  God  towards  themfelves;  that  is,  the  gracious  defign 
of  Cod  in  calling  them  to  repentance,  by  John's  minilfry, 
by  which  refufal  they  declared,  that  they  approved  not 
of  God's  counfel  asjuft  ar.d  righteous  in  calling  them 
to  repentance,  who  were  fucli  zealots  for  the  law,  and 
fo  unblameable  in  their  converfation,  that  it  became  a 
proverb  amongft  them,  Thar  if  but  two  perfons  went 
to  heaven,  one  of  them  muft  be  a  Ph^rifee.  They 
therefij:e  jutiged  it  an  incongruous  tiiiiig  to  call  fuch 
righteous  perfons  10  repentance,  as  they  took  them- 
felves  to  be,  and  to  threaten  them  with  ruin,  who  were 
fo  dear  to  God  :  Bur  the  publicans  and  common  people, 
being  confciotio  to  themfelves  of  their  Hn  and  guilr,  did 
approve  of  this  counfel  which    God  feat   them  by   his 


mefTenger,  and  fubmitted  10  this  baptifni  of  repentance 
for  the  remiflion  of  lins,  to  which  God   by   the  IJ.ipiill 
now  called  them. 

31  And  the  Lord  faid,  Whcreunto  then  fhall 
I  liken  the  men  of  this  generation  ?  and  to  what 
are  they  like?  32  They  are  like  unto  children 
fitting  in  the  market-place,  and  calling  one  to 
another,  and  faying.  We  have  piped  unto  you,, 
and  ye  have  not  danced ;  wc  have  mourned  un- 
to you,  and  ye  have  not  wept.  33  For  John  the 
Baptift  came  neither  eating  bread,  nor  drinking 
wine;  and  ye  fay.  He  hath  a  devil.  34  The  fon 
of  man  is  come  eating  and  drinking  ;  and  ye  fay, 
Behold,  a  gluttonous  man,  and  a  wine-bibber,  a 
friend  of  publicans  and  finncrs.  35  But  wifdom 
IS  juftified  of  all  her  children. 

Our  blefled  Saviour,  in  thefe  words,  defcribes  the  per- 
verfe  humour  of  the  Pharifees,  who  nothing  could  allure 
to  the  embracing  of  the  gofpcl,  neither  John's  miniftrv, 
nor  Chrift's.  This  our  Saviour  fets  forth  two  way's, 
allegorically  and  properly  ;  by  way  of  allegory  he  com- 
pares  them  to  fuUen  children,  whom  nothing  could  pleafc 
neither  mirth  nor  mourning  ;  if  their  fellows  piped  be- 
fore them,  they  would  not  dance;  if  they  fang  mourn- 
ful fongs  to  them,  they  would  not  lament :  That  is,  tiie 
Pharifees  were  of  fuch  a  cenforious  and  capricious  hu- 
mour, that  God  himfelf  could  not  pleafe  them,  although 
he  ufed  variety  of  means  and  methods  in  order  to  that 
end.  Next  our  Lord  plainly  interprets  this  allegory, 
by  telling  them,  that  John  came  to  them  neither  eating 
nor  drinking  ;  that  is,  not  fo  freely  and  plentifully  as 
other  men,  being  a  very  auftere,  and  mortified  man, 
both  in  his  diet  and  habit,  all  which  was  dcfigned  by 
God  to  »bring  the  Pharifees  to  repentance  and  amend- 
ment of  life.  But  ip.ftead  of  this,  they  ceiifure  liim  for 
having  a  devil,  becaufe  he  delighted  in  foliiude,  and  was 
not  fo  free  in  converfation  as  feme  men,  according  to  the 
ancient  obfervation,  "That  he  that  delighted  in  folitude 
is  either  an  ange  or  a  devil,"  either  a  wild  beaft  or 
a  god.  John  being  thus  rejected,  Chrift  himftjf  comes 
to  them,  who  being  of  a  free  and  familiar  converfation, 
not  fhunning  the  fociety  of  the  worft;  of  men,  no,  not 
of  the  Pharilees  themfelves,  but  complying  with  their 
cuftoTOs,  and  accompanying  them  innocently  at  their 
feafts,  yet  the  freedom  of  our  Saviour's  converfation 
difpleaied  them  as  much  as  John's  referveduefs  of  tern-  " 
per;  for  they  cry,  Beh'ld  a  man  qIkIIokous,  a  friend  cf 
publicans  and  flnners:  Chrift's  affability  towards  fmners 
they  account  an  approbation  of  their  (ins ;  and  his  focia- 
ble  difpofition,  loofenefs  and  luxury.  Leatn  hence, 
That  the  faithful  and  zealous  minifters  of  Chrift,  let  their 
temper  and  converfe  be  what  it  will,  cannot  j)leafe  the 
enemies  of  religion,  and  the  iiaters  of  the  |io«tr  of  god- 
lincfs,  neither  John's  .-^ufterity,  nor  Chrift's  fumiliariiy, 
could  gain  upon  the  Pharifees:  It  is  tl.e  duty  of  the  mi- 
nifters of  God,  in  the  courfe  of  ihtir  minillry,  to  (eck  to 
pleafe  all  men  for  their  good,  but  af.er  all  our  endea- 
vor* 


-J, 


St. 


LUKE. 


Chap.  vil. 


vers  10  plcjfc  all,  if  we  ftreiuciifiy  oppofe  ihe  errors 
»nii  vices  of  ihe  times,  we  fliall  pleafe  buc  very  few. 
Uiit  if  God  and  cciifcience  be  of  the  number  of  tlicfe 
few,  we  are  Cafe  and  happy.  2.  That  it  has  been  the 
old  policy  oi  tl'.e  tievil,  that  he  niigiit  hinder  the  fuccefs 
of  the  goipe',  to  fill  the  minds  of  ptrlons  w  ith  an  invin- 
cible prej1uiiccag3ir.il  the  niiniflers  anddifpenlers  of  the 
grfpel.  Here  the  pli.Trifees  are  prejUiliced  up.reafon- 
ably  both  againft  John  .nnd  againll  Chrift,  that  the  fiic- 
eel's  of  both  th^ir  niinifteries  n<u(l  be  fri:ftrnted  and 
diiappointed.  3.  That  at'cer  all  the  fcandalous  re- 
proaches call  upon  the  thriftian  religion,  and  the  mini- 
fters  and  profeflbrs  of  it,  fuch  as  are  wifdoni's  children, 
wile  ai:d  good  men  will  jullify  religion,  that  is,  approve 
it  in  their  judgments,  honor  it  in  their  difcourfes,  and 
jdorn  it  in  their  lives ;  li'ij'dom  is  jujlifed  of  all  her  chil- 
drcn. 

36  H  And  otic  of  the  Pharifces  defired  him  thnt 
Jie  would  eat  with  hini.  And  lie  went  into  the 
Pharifee's  houle,  and  fat  down  to  meat.  37  And 
beliold,  a  woman  in  the  city,  which  was  a  finner, 
when  fhe  knew  that  jefus  fat  at  meat  in  the  Pha- 
rifee's houfe,  brought  an  alabafter  box  of  oint- 
ment: 38  And  flood  at  his  feet  behind  him,  weep- 
ing, and  began  to  wafli  Ifis  feet  with  tears,  and 
did  wipe  them  with  the  hairs  of  her  head,  and  kif- 
icd  his  feet,  and  anointed  them  with  the  oint.- 
inent. 

Cbjcrve  here,  i.  The  Pharifee's  civility,  and  our  Sa- 
viour's courtefy ;  the  Pharifee  invites  Chrift  to  eat  with 
linn,  Chrid  readily  accepts  the  invitation,  never  refufing 
any  cpportnnity  for  doing  good.  There  is  a  duty  of 
civil  courtfly  which  we  owe  to  the  word  of  men  ;  none 
are  fo  bad  but  we  may  foberly  eat  and  drink  with  them  ; 
only  let  us  take  care,  that  if  our  converfe  do  nd*  nnke 
them  better,  their  example  may  not  make  us  worfe. 
a.  What  an  opportunity  our  Saviour  lays  hold  upon,  in 
the  Pharifee's  houfe,  of  doing  good  to  a  finful  woman  ; 
who  coming  to  Chntl  bowed  down  in  a  forrowfol  fight 
and  fer.fe  of  her  fins,  finds  an  hearty  welcome  to  him, 
and  is  diimiflcd  with  comfort  from  him.  The  hiftory 
runs  thus  :  Ueholil,  a  v/r/man  in  the  city  'johich  was  afwner, 
that  is,  a  Gentile,  fay  fome;  a  remarkable,  notorious 
and  inf.imoui  linner,  fay  others;  probably  a  lewd,  ud- 
clcan  woiii.-.n  ;  fhe  is  led  in  with  a  note  of  admiratiin, 
Bihzlci,  a  woman  that  was  a  fnmr .'  Leiirn,  That  to  fee  a 
Icnlual  and  noiorious  (inner,  out  of  true  remorfe  of  con- 
fcience,  feck  unto  a  Saviour,  is  a  rare  and  wonderful 
fight.  6A/;f/iv  farther,  It  is  not  faid,  Behold  a  woman 
that  (innrd  ;  hut,  Dfhdd,  a  -woman  that  was  a  firner  :  One 
attiondoes  not  denominate  a  perfon  a  finner,  hut  an  ha- 
bit and  trade  of  fin.  Again,  it  is  faid,  £d'./d  a  woman 
in  the  city  ;  the  place  where  flie  acted  her  lewdnefs,  .--d- 
di.J  to  the  heinciifncft  of  her  fm,  it  was  in  the  city;  rhe 
fljore  public  theofFt-nre,  the  greater  the  fcand.il.  Sin  is 
tin  though  in  the  defart,  wjiere  no  eyes  fees  it,  bur  the 
cdtT.ie  li  a;giavatcd  by  the  number  and  multitude  of 
bcholJert :  Yet  obfcrvable  it  is,  that  there  is  no  mention 


made,  either  of  the  woman's  name,  or  of  the  city's 
name  :  and  it  is  both  prefumption  and  iojurioufncfs  for 
any  to  name  her,  whole  name  God  has  been  plcafed  to 
conceal ;  for  this  is  not  the  fame  woman  that  anointed 
ChrilPs  feet,  Matt.  xxvi.  Markxiv.  and  John  vii.  that 
was  in  Bethany,  this  in  Galilee;  that  in  the  houfe  of 
Simon  the  leper,  this  of  Simo-.nthe  PJiarifee.  3.  The 
behaviour  and  demeanour  of  this  poor  woman,  ihe  .ap- 
pears in  thepofturc  of  a  penitent:  She  Jland  at  Chr'ijt't 
feet  behind  him,  wcepirp.  Where  note,  i.  The  great 
change  wrought  in  this  finful  woman,  and  the  evident 
cffecti  of  it ;  her  eyes,  which  had  been  formerly  lamps 
of  tire  by  Kift,are  now  an  holy  fountain  of  penitential 
tears;  her  hair  which  Ihe  had  ufed  as  a  net  to  catch  her 
fond  and  foolifli  lovers,  doth  now  bcconie  a  towel  for  her 
Saviour's  feet.  Verily,  futh  an  heart,  as  has  once  fel: 
the  fting  and  fmartof  (in,  will  make  plentiful  expreflions 
of  tlie  greatnefs  of  its  forrow.  Again,  2.  She  fiands  be- 
hind Chrift,  and  weeps  :  this  proceeded,  no  doubt,  from 
an  holy  baftfutnefs;  flic  that  was  wont  to  look  boldly 
upon  the  face  of  her  lovers,  dare  not  now  behold  the 
face  of  her  Saviour:  She  that  was  wont  to  'iend  her  al- 
luring beams  forth  into  the  eyes  of  her  wanton  lovers, 
now  cafls  her  dejected  eyes  down  upon  the  earth,  and 
behold  the  plenty  of  her  tears,  they  flow  in  fuch  abund- 
ance, that  fhe  waflies  Chrift'sfeet  with  tkem.  She  hrgan 
to  waft}  Chrijfs  feet,  fays  the  text,  but  we  read  not  when 
fite  ended  :  never  were  our  Saviour's  feet  bedewed  with 
nwre  precious  liquor  than  this  of  remorfeful  tears.  Thui 
doth  an  holy  penitent  account  no  office  too  mean  tliat  it 
done  to  the  honor  of  its  Saviour. 

■  39  Now  when   the  Pharifee  which  had  bidden -jl 
him,  faw  7V,  he  fpoke  within  hiinfelf,   faying,  Thit    " 
man,  if  he  were  a  prophet,  would  have  known 
who,    and  what  manner   of  woman   this  is,  that '-J 
toucheth  him  :  for  flie  is  a  finner.      40  Andjefus    * 
anfwenng,   faid  unto  him,  Simon,   I  have  fome- 
whatto  fay  unto  thee.     And  he  faith,  Mafter,  fay 
on.      41   There  was  a  certain  creditor,  which  had 
two  debttftrs  :   the  one  owed  five  hundred  pence, 
and  the  other  fifty.      42   And  when  they  had  no- 
thing to  pay,  he  frankly  forgave  them  both.      Tell 
me  therefore,  which  of  them  will  love  him  moft  ? 
43  Simon  af.fwercd  and  faid.  I  fuppofe  that  he  to 
whom  he  forgave  moft.     And  he  faid  unto  him, 
Thou  haft  rightly  judged. 

Obferve  here.  i.  How  unreafonably  the  Pharifee  was 
offended  with  Chrift,  for  permitting  this  poor  woman  to 
come  near  and  touch  him.  Admit  Ihe  had  beenthegreat- 
e{\  of  Tinners,  might  not  fuch  come  to  Clirid,  when  he 
was  come  from  heaven  for  them.  O  bleflcd  Saviour! 
there  is  rmerit  enough  in  thy  blood,  and  mercy  enough  in 
thy  bowels,  tojuftifyand  fave  the  vileftfinncrs,  which  by 
repentance  and  faith  do  m:ike  a  timely  application  to  thee. 
2.  The  pnr:ible  which  ChriO  makes  ule  of  for  the  Pha- 
rilee's  convidiion,  and  th.c  woman's  ccmfurt,  namely, 
the  parable  of  twodebtors,  oneofwhom  owed  a  greater 
fi:>n^  and  the  other  a  Icfs,  \khoboth  ha-,  ing  nothing  to 

i>.ay 


Chap.  viir. 


5t. 


L   u  K  "t:. 


22 


o 


were  both  freely  forgiven  :  and  both  upon  their  forgive- 
ftefs  loveii  their  creditor  much,  but  he  moft  to  whom  nioft 
<»'3s  forgiven.  Now  from  this  parable  we  gather  tliefe 
leffbns  of  inftruclion  :  i  That  great  is  the  debt  which  all 
mankind  have  contracled,  andiie  under  to  the  juftice  of 
God:  'Tis  here  fxprcfTtd  h'^  fiv!"  Imndrett  pence.  Our 
debt  is  infinite,  and  had  nut  miraculous  mercy  interpofed, 
divine  juftice  could  never  have  been  fatisficd,  but  by  un- 
dergoing an  infinite  punifhment.  2.  That  yet  all  (inners 
ftand  not  alike  in.kbted  to  the  juftice  of  Gf^A  ;  fome  owe 
more  and  others  lefs,  all  are  guilty,  but  not  all  alike,  fome 
owe  five  hundred  talents,  others  fifty  pence.  3.  That 
be  men's  debt  greater  or  lefs,  their  (ins  more  or  fewer,  it 
is  utterly  inipoflible  for  any  perfon  of  hiinfelf  to  clear  his 
debt,  and  niuke  fatisfaflion,  they  that  owe  leaft  ftand  in 
need  of  mercy  aiid  forgivenefs:  He  f'jre:uve  them  both. 
■4:  That  the  forgivenefs  that  is  in  God,  is  a  free,  gratui- 
tous and  gracious  forgivenefs  :  he  frankly  forgave  them 
both.  Cract'jus  art  thou,  0  Lord,  in  ihv  d',mgs  totuarelsthy 
chilJrett,  and  thy  tendct  mercy  Is  over  all  thy  -works  ! 

44  And  he  turned  to  the  woman,  and  faid  un- 
to Simon,  Seed  thou  this  woman  ?  I  entered  into 
thine  houfe,  thou  gaveft  me  no  water  for  my  feet: 
but  fhe  hath  waflied  my  feet  with  tears,  and  wip- 
ed than  with  the  hairs  of  her  head.  45  Thou  ga- 
veft  me  no  kifs  ;  but  this  woman,  fmce  the 
time  I  came  in,  hath  not  ceafed   to  kifs  my    feet. 

46  Mine  head  with  oil  thou  didft  not  anoint :  but 
this  woman  hath  anointed  my  feet  with   ointment. 

47  Wherefore  I  fay  unto  thee,  Her  fins,  which 
are  many,  are  forgiven  ;  for  (he  loved  much,  but 
to  whom  little  is  forgiven  the    fame  loveth  little. 

48  And  he   faid  unto  her.  Thy  fins  are  forgiven. 

49  And  they  that  fat  at  meat  with  hira,  began  to 
fay  within  themfelves,  who  is  this  that  forgiveth 
fins  alfo  ?  50  And  he  faid  to  the  woman,  Thy 
faith  hath  faved  thee  ;   go  in  peace. 

Oh/ervehcre,  i.  How  our  Saviour  recounts  atid  fums 
up  the  feveral  particularinftances  of  this  woman'slove  and 
refpeft  towards  himfelf  ;  Die  wafhed,  wiped,  kiffed,  and 
anointed  his  feet,  according  to  the  cuftoin  of  thofe  ealtern 
countries.  Love  will  creep  where  it  cannot  go,  it  will 
ftnop  CO  the  meaneftoffices,  and  is  ambitious  of  fhe  higheft 
fervices,  for  and  towards  the  perfons  we  fincerely  love. 
2. The  words  of  comfort  given  by  our  Savionr  to  thispoor 
woman,  Thy  fins,  -which  are  many,  are  frirgtven  thee. 
Thence  learn,  That  the  pardoning  mercy  of  Gorl  is 
boundlefs  and  unlimited  ;  it  is  not  limited  to  any  fort  ol 
fins  or  finners ;  it  is  not  limited  to  any  degree  of  fins  or 
linners  ;  Thy  ftns,  that  are  many ,  are  forgiven  thee;  and 
thy  fins,  which  are  henions,  are  forgiven  alio.  ^.  What 
is  the  efFetland  fru't  of  great  pardoningmercy?  Itispreat 
love;  her  fins,  which  are  many,  are  forgiven, /"or /Ae  lov&d 
much.  Her  love  10  Chrift  was  the  effeft  of  his  pardontpg 
love  to  her,  and  not  the  caufe  of  it  :  She  did  not  firft 
love  much,  and  then  Chrift  forgave  her  ;  but  Chrift  firft 
forg.nve  her,  and  then  (he  loved  much.  Her  love  was  a 
love  of  gratiiucie,  becaufe  flie  wai  pardoned,  and  not  a 


lov^bf  rrierit  td  pnpci)a;e"and  proiurc  her  pardon.  The 
pajjiftslnterpret  this  wcrd  f/irj  as  if  it  were  the  antece- 
dent caufe  of  her  forgivenefs  ;  whereas  it  is  a  coufcquen- 
tial  fign  and  evidence,  that  the  free  grace  and  mercy  of 
Chrift  liad  forgivtn  lier  ;  her  many  and  great  fins  were 
forgiven  her,  arid  '.herefoVe  flie  loved  much.  "The  debt 
is  not  forgiven  becaufe  the  debtor  loves  his  creditor  ;  but 
the  debtor  tl  ere  fore  loves,  becaufe  the  debt  is  forgiven. 
Forgivenefs  goes  before,  and  love  follows  after.  Hence 
U'irn,  That  mncli  love  will  follow  great  forgivenefs.  Love 
Will  work  in  the  heart  towardsGod  in  fonic  proportion  to 
that  love  which  we  have  experienced  from  God.  Laftly, 
The  very  gracious  difmiffion  Which  this  woman  meets 
with  from  our  bhfled  Saviour  :  What  could  fhe  defire 
that  is  nothere  granred  to  her?  Here  is  remiffion,  fafety, 
faith,  and  peace,  all  tl.efe  here  meet  to  make  a  contrite 
foul  happy  :  reihllfion  is  the  ground  of  her  fafety,  faith 
the  ground  of  her  peace,  pe.ice  the  fruit  of  her  faith,  and 
falvJtion  the  iflue  of  her  remiffion.  Owomin!  great 
thy  fin,  great  was  Chrift's  pardoning  grace,  and  great 
was  thy  joy  aad  comfort;  Thy  fins  are  forgiven  thee,  thy 
faith  hath  faved  thee,  g»  m  peace. 


CHAP.      VHI. 

AN  D  it  came  to  pafs  afterward,  that  he  went 
throughout  every  city  and  villate,  preaching 
and  fhewing  the  glad  tidings  of  the  kingdom  of 
God :   and  the  twelve  were  vyith  him  : 

Offerve  here,  The  great  work  and  bufinefs,  which  not 
only  the  apoftles,  but  Chrift  himfelf  was  engaged  in,  and 
employed  about,  namely,  preaching  the  gofpel,  thofe  glad 
tidings  of  falvation  to  a  U.rt  WO!  Id.  Where  note,  That 
Chrift  himfelf  laboured  in  this  work  of  public  preaching^; 
he  did  not  fend  forth  his  apoftles  as  his  curates  to  work  and 
f\\4at  in  the  vineyard,  whilft  he  himfelf  took  his  eale  at 
home  ;  but  he  accompanieth them  himfelf,  yea,  he  goes 
before  them  himfelf,  in  this  great  and  excellent  work,  Jefus 
-juent  preaching  the  glad  tidings  of  the  g'fpel,  and  the  twelve 
•were -.vith  him.  Learn  thence.  That  preaching  of  the 
gofpel  is  a  great  and  necefl'.iry  work,  incumbent  upon  all 
the  minifters  of  Chrift,  let  their  dignity  and  pre- eminence 
in  the  church  be  what  it  will.  Surely  none  of  the  fervants 
are  above  their  Lord  and  Mafter  !  Did  he  labour  in  the 
word  and  doftrine .'  Well  may  they.  2.  The  places 
where  Chrift  and  his  apoftles  preached,  not  only  in  the 
po;?ulous  cities,  but  in  the  poor  country  villages .  They 
-went  through  every  city  and  village  preaching  the  gofpel. 
Some  will  preach  the  gofpel,  provi  ded  they  may  preach  at 
court,  or  in  the  capital  cities  of  the  nation;  but  the  poor 
country  villages  are  Overlooked  by  them.  Our  Saviour 
and  his  apoftles  were  rot  ofthis'mind  ;  it  is  true  they  were 
itinerary  preachers,  we  are  fettled;  but  be  (hcplace  never 
fo  mean  and  obfcure,  and  the  people  never  fo  rude  and 
barbarous,  we  iiiuft  not  think  it  beneath  the  greateft  of  us 
to  exercife  our  miniftry  there  if  God  calls  ns  thither  : 
Chrift  -went  tb'Qiigh  the  vilhges,  as  well  as  cities,  freae'h- 
ing.  '      ' 

F  F  a.  And 


St. 


LUKE. 


Chaip.  vui. 


s  And  ccrtam  women,  'whick  had  been  healed 
of  evil  fpiiits  and  infirmities,  Mary  called  Magda- 
lanc,  out  of  whom  went  leven  devils,  3  And 
Joanna  the  wife  of  Chuza,  Herod's  Howard,  and 
Sufanna,  and  many  others,  which  minittercd  un- 
H)  liim  of  their  fubllance. 

Amongll  the  number  of  tliofe  that  did  accompai^y  our 
Saviour  anJ  his  apuflles,  mention  is  here  made  of  certain 
women,  *ho  haJ  been  healed  by  Chriftof  evil  fpirits  and 
iiiHrniitics  ;  that  is,  of  fpiritual  and  corporeal  difeafes,  for 
the  Jews  \^ere  wont  to  call  vices  and  evil  habits  by  the 
iiaiae  ol  devils,  .as  the  devil  of  pride,  the  devil  of  malice. 
&c.  Now  as  concerning  thefe  women  following  of  Chrift 
and  adminillering  to  him,  feveral  circuniftanccs  ^rtobfer- 


occafion  fupplied  their  neceffities  ;  and  thv.rc  were  certiin 
mji)^^*!^  fifters,  or  chriAian  women,  as  the  learned  Dr. 
Hamniun.l  obierves,  who  accompanied  Chrift  and  his 
apoltles  in  their  traveh,  and  provided  neceflaries  for 
them,  when  they  went  up  and  down  preaching  the  gof- 
pel.  Kot^  alfo,  2.  The  condefccnding  grace  and  humil- 
ity of  Chrjft  ;  he  was  not  afhamed  either  of  thefe  women 
following  of  him,  or  adminiftering  to  him,  becaufe  of 
their  former  vicious  coorfe  of  life  ;  it  is  not  what  we  for- 
merly were,  but  what  we  now  are,  that  Chrift  coufiders; 
it  is  a  glory  to  him,  to  have  great  and  notorioas  finners 
brought  to  3  clofure  and  compliance  with  iiim.  The  re- 
proach is  not,  that  they  have  been  finners,  for  Chriit  did 
not  give  himrdf  for  a  people  that  were  pure  and  holy, 
without  fpot  and  Wrinkle,  but  to  make  them  fo  by  his 
word   and  fpirii,   Eph.  v.  26.  Chriit  is  only  aflianicd  of 

vabU  ;  lU  i.  That  women  did  make  up  a  confiderjblenum-     thofe  that  eat  of  his  bread,  and  lift  up  the   heel  agaiuft 

ber  of  Chrift's  followers,  ay,  and  of  his  apoitles  followers     him. 


\ 


too.  The  Jevout, -Jiotnen  not  c  ff-.",  AAs  xvii.  4,  And 
verily  it  is  no  difgrace  or  fliame,  but  matter  of  glory,  and 
caufeof  ihankfuhicfjj  if  our  miniftry  be, attended  by,  and 
bleft  unto  the  weaker  fex.  1  believe,  in  many  of  our 
congregations,  and  at  mod  of  our  communions,  are  found 
two  women  for  one  man  :  God  grant  them  knowledge 
anfwerable  to  their  Teal,  and  obedience  proportionable  to 
their  devotion.      2.   One   of  thefe   women  that  followed 


4  1  And  when  much  peopk  were  gathered  to* 
gether,  and  were  come  to  hi.n  out  of  every  city, 
he  fpake  by  a  parable  :  ij  A  fower  went  out  to 
fow  his  feed:  and  as  he  fowcd,  fome  fell  by 
the  way -//if;  and  it  was  trodden  down,  and  th« 
fowls  of  the  air  devoured  it.      6  And  fome   fell 


Chriit  v/as  Joanna  the  wife  of  Herod'sjleward.  What !  upon  a  rock ;  and  as  foon  as  it  was  fprung  up,  it 
«ne  of  Herod'i  family  tranfplanted  into  Chriit'shvufliald!  withered  away,  becaufe  it  lacked  moifture  7 
Othefreenefsofthegrace.ofGod!  Even  in  the  worft  ^^^  fome  fell  amon;.  thorns:  and  tht;  thorn  j 
jocieties  and  places  God  has  a  number  to  ftaml  up   for  his     c  -..i.  •.  j    1       i     j  •         r,  »     i       ■ 

name,  and  beat  w,tn«fs  to  his  truth  ;  we  read  of  a  Jofeph  [P""S  "P  ^^^'^^  it,  and  choaked  it.  8  And  others 
in  Pharaoh's  court ;  of  an  Obad.ah  in  Ahab's  court ;  of  a  tell  on  good  ground,  and  fprana;  up,  and  bar* 
Daniel  in  Nebuchadnezzar'scourt;  of  achurch in  Nero's  fruit  an  hundred-fold.  And  when  he  had  faid. 
lioufe,  and  of  a  Joanna  here  in  bloody  Herod's  family,  thefe  things,  lie  cried,  He  that  hath  ears  to  hear, 
who  had  put  John  the  Baptill  to  death.  3.  The  holy  Jgt  him  hear 
courage  and  refolution  of  our  Saviour's  female  followers: 
no  doubt  ihey  met  with  taunts  and  jeers,  with  feoffs  and 
fcorns  enough,  and  perhaps  from  their  hulbands  too,%for 
following  the  carpenter's  fon,  and  a  tew  fifliermen  ;  but 
this  does  not  damp,  but  inflame  their  xeal.  The  holy 
Choft  acquaints  ut  with  feveral  inftances of mafculine cou- 
rage, and  manly  refolutions  in  the  womeii  that  followed 
Chriit  as  his  female  difciples.  At  our  Saviour's  trial,  the 
women  clave  to  him,  w^hen  his  difciples  fled  from  him; 
ihey  accompanied  him  to  his  crofs,  they  aflifted  at  his 
funeral,  they  attended  at  his  hearfe  to  the  grave,  they 
watched  his  fepulchre,  fearingneither  the  darknefsofthe 
night  nor,  therudenefsofthe  foidiers.  Thefe  feeble  women 
had  more  courage  than  all  the  apoftles.  Learn  That  cou- 
rage is  the  fpecial  and  peculiar  gift  of  God  ;  and  where  he 
gives  courage,  it  is  not  in  man  to  make  afraid.  4.  The 
pious  and  charitable  care  of  thefe  holy  women,  to  fupply 
the  wants  and  outward  neceflities  of  our  Saviour  j  They 
adminijiered  to  him  of  their  fuhjifjance  .W  here  note,  I .  The 
great  poverty  of  Chrill ;  he  lived  upon  the  bafket,  he  would 
not  honour  the  world  fo  far  as  to  have  any  part  of  it   in 


The  defign  and  fcope  of  this  parable  is,  to  Ihew  what 
are  the  caul'cs  of  men's  improving  or  not  improving  under 
hearing  of  the  word,  and  to  let  us  know,  that  there  are 
three  forts  of  bad  hearers,  and  but  one  good  one.  The 
carelefsand  inconfiderate  hearer  is  like  the  highway  ground, 
where  the  feed  is  trodden  down  and  trampled  upon.  Hard- 
hearted linners,  whom  the  mollifying  word  dothnot  foftea 
thefe  are  WVx  Jiony  ground,  where  the  feed  takes  no  root, 
the  word  makes  no  impre.'lion.  Thofe  whofe  heads  and 
hearts  are  ftufl'ed  with  the  cares  of  the  world,  are  like  the 
thorny  ground,  in  which  the  feed  is  choaked,  whicii  lliould 
fruftity  to  an  holy  immortality  :  this  is  the  fcope  of  the 
parable.  Now  from  the  fubjcct  matter  of  it,  Uarn,  t. 
That  by  the  fo-wer  you  arc  to  underftand  Chrifl  and  his 
apoAIes,  and  their  fucceflbrs,  the  miniftersof  the  gofpel.— 
Chrift  the  principal  fower,  they  thefubordinate  feedfmen. 
Chrifl  fows  his  own  Held,  ihey  fow  histielU  ;  he  fows  his 
own  feed,  they  hie  feed.  Wu  untous,  it  we  foiv  our  o*n 
feed  and  not  Chrilt's.  2.  The  leed  fown  is  the  word  of 
God:  Fabulous  legends,  and  unwritten  traditions,  which 
his  own  hand,  but  was   beholden  to  oihers  for  what  he  eat «  the  feedlmen  ©f  the  church  of  Rome  fow,  are  not  feed,  but 


and  drank  ;  yet  muft  we  not  fuppole  that  cither  Chrifl  or 
his  apoliles  were  cpmyvon  beggars,  but  it  is  probable  there 
vas  a  bag,  or  common  purfe  aniongft  tbep,   ¥,hith  qpoji 


chaff  i  or  if  feed  (for  they  fruft  ty  too  fall  in  the  minds  of 
ibvir  people)  tbeic  nwu,  901  Chrill's.     Our  Lord's  litlii 


mil  (I- 


Chap.  viii. 


St.      L    U    K    E. 


-»7 


Hjiiftbe  all  fown  with  h"i»  Ovvn  feed,  witli  no  mixt  gr.iiii. 
l^arn  thence,  That  the  word  preached  is  like  feed  Town 
jn  the  furrows  of  the  field.  Seed, aaafriidifying, growing 
and  increafing  nature,  has  in  it  an  adive  principle,  and 
willfpring  up,  if  not  killed  by  accidental  injuries,  Inch  a 
quickening  power  lias  the  word  of  God  to  rcgenerare  and 
make  alive  dead  fouls,  if  we  fufFer  it  to  take  deep  root  in 
our  hearts;  yet  is  this  feed  not  alike  fruitful  in  every  foil ; 
all  ground  is  not  alike,  neitlierdoth  the  word  fructify  alike 
in  the  fouls  of  men  ;  there  is  a  difference,  both  from  the 
nature  of  the  foil,  and  the  influence  of  the  fpirit ;  for  though 
no  ground  is  naturally  good,  yetfonie  is  worfe  than  other; 
ray,  even  the  beft  ground  doth  not  bring  forth  increafe 
alike :  Some  good  ground  brings  forth  an  hundred  fold 
others  but  fixty,  apd  fonic  but  thirty  :  In  like  manner, 
a  chriftian  maybe  a  profitable  hearerof  the  word  although 
he  doth  not  bring  forth  fo  great  a  proportion  of  fruit  as 
others,  provided  he  bring  fortii  as  much  as  he  can. 

9  And  his  difciples  afked  him,  fitying,  What 
might  tliis  parable  be  ?  lo  And  he  faid,  unto  you 
it  is  given  to  know  themyfteries  of  the  kingdom 
God:  but  toothers  in  parables;  that  feeing  they 
might  not  fee,  and  hearing  they  might  not  under- 
ftand. 

Here  we  have  the  difciples  queflion,  and  our  Saviour's 
reply;  their  inquiry  is  concerning  the  fenfe  and  Significa- 
tion of  the  parable  ;  they  own  their  ignorance, and  defire 
better  information.  It  is  no  flianie  for  tlie  beft  of  minflers 
yea,  for  the  beft  of  men,  to  acknowledge  their  ignorance 
in  the  myfteries  of  religion,  and  to  attend  upon  the  means 
of  inftruftion,  in  or  to  their  farther  information.  In 
our  Saviour's  anfwer.  To ycu  It  is  given  to  knovj  the  myjle- 
riesof  the  kingdom,  See.  Note  i.  That  the  doctrines  of  the 
gofpel  are  great  myfteries.  2.  That  it  is  an  invaluable  pri- 
vilege rightly  to  undcrftaiid  and  knowgofpel-myfteries.  3. 
That  thisprivilegcallare  notfliarers  in,  and  partakers  of, 
but  only  thofe  to  whom  it  is  given.  4.  That  it  is  a  right- 
eons  thing  with  God  to  give  fuch  perfons  over  to  farther 
bllndncfsand  ignorance  in  fpiritual  things,  who  wilfully  re- 
ject the  truth,  andfliuttheireyes,againft  the  evidence  of  it. 
The  Pharifees  had  all  along  fliut  their  eyes,  and  faid,  they 
would  not  fee  ;  and  now  Chrift  doles  their  eyes  judicial- 
ly, and  fays,  they  fliall  not  fee. 

1 1  Now  the  p  arable  is  this ,  The  feed  is  the  word 
of  God.  12  Thofcby  the  way-fide,  are  they  that 
hear;  then  cometh  the  devil  and  taketh  away  the 
word  out  of  their  hearts,  left  they  fhould  believe  and 
be  faved,  13  They  on  the  rock  arc  they,  which, 
when  they  hear,  receive  the  word  with  joy;  andthefe 
have  no  root,  which  for  a  while  believe,  and  in 
time  of  tenptation  fall  away.  14  And  that  which 
f-ll  among  thorns  arc  they,  which,  when  they  have 
heard,  gotoith,  and  are  choked  with  cares  and 
rici  s,  and  picafures  of  this  life  and  bring  no  frait 
topeife£lion.  15  Bu;  that  on  the  good^'-onnf'-^re 
■they,  whicli,  in  an  honefl.  and  j;ood  hcait  having 


heard  the  word  tecp  it  and  brinij  fortlj  fruit  witU 
patience. 

Here  our  Saviour  applies  liinifelf  to  interpret  and  explain 
the  foregoing  parable  toliis  difciples  ;-he  tells  them,  Tl.e 
Jet d  is  the  word:  theyoiufr  is  the  preacher  ;  the  foil  or 
ground,  is  the  heart  and  foul  of  man  :  Some  hearers  he 
compares  to  the  highway  ground,  in  which  the  feed  lici 
uncovered  for  want  of  the  harrow  of  meditation  ;  otheri 
to  lfony^roKnf/,in  which  the  word  has  no  root  ;  no  rootia 
their  underftanding,  no  root  in  their  wills,  or  in  their  affec-. 
tions,  but  arc  infiantly  offended  :  either  at  the  depth  and 
profoundnefs  of  the  word,  or  at  the  fanclity  and  ftrictnefs 
of  the  word,  or  elfe  at  the  plainncis  and  Simplicity  of  it. 
Again  fome  hearers  our  I^ord  compares  to  thorvy  ground. 
Worldly  defires  and  inordinate  caresfor  the  ihingsof  this 
life  choke  the  word,  as  thorns overfhadovv  the  corn,  draw- 
away  the  heart  of  the  earth  from  it,  hintler  the  iiifiiiencc 
of  the  fun  from  cherifliing  it :  the  like  ill  eitocts  have 
worldly  atfeftions  and  defires  in  the  foul  of  man,  rendering 
the  feed  of  the  word  unfruitful.  But  the  good  chriftiaia 
hears  the  word  attentively,  keeps  it  retentively,  believes 
it  ftcdfaflly,  applies  it  particularly,  praitifes  it  univerfal- 
ly,  and  brings  forth  fruit  perfeveringly.  Learn  hence, 
I. That  no  hearers  are  in  Chrift's  account  good  hearers  of 
the  word,  but  fuch  as  bring  forth  fruit  anfwerable  to  their 
hearing.  2.  That  aperfon  may  be  a  good  hearer  of  the 
word  in  Chrift'saccount,  if  hebring  forth  thebefl  fruithe 
can,  though  not  in  fo  great  a  proportion  as  others  do  ;  ai 
fome  ground  brings  forth  thirty,  fome  fixty,  fome  an  hun- 
dred fold  ;  in  like  manner  do  all  the  fincere  hearersotthe 
word,  they  all  bring  forth  fruit,  though  not  all.-ilike;  all  in 
fincerity,  though  not  all  equally,  and  none  to  perfection. — 
3.  That  it  is  not  fufficient,  that  we  do  at  prefent  believe, 
approve,  and  praftife  the  truth  delivered  to  us,  or  that  we 
are  afFeifled  with  the  word,  and  receive  it  with  fome  kind 
of  joy,  delight  and  pleafure ;  unlefs  we  perfift  and  perfe- 
vere  in  obedience  to  all  its  precepts,  and  continue  to  bring 
forth  fruit  with  patience.  ; 

16  5  No  man,  when  he  hath  lighted  a  candle, 
covered  it  with  a  veflTel,  or  putteth  it  under  a  bed  ; 
but  fetteth  it  on  a  candleftick.  that  they  which  en- 
ter in  may  fee  the  light.  17  For  nothing  is  fecrct, 
that  fliall  not  be  made  manileft  ;  neither  any  thing 
hid,  that  fhall  not  be  known  and  cotne  abroad. 
18  Take  heed  therefore  how  ye  h^ar,  for  whofo- 
ever  hath,  to  him  fliall  be  given ;  and  whofoever 
hath  not,  from  him  fhall  be  taken,  even  that  v.'iicb 
he  feemcth  to  have. 

In  thefe  words,  Chrift  declares  his  end  and  defign  inr"*- 
vealjng  unto  his  liifciple.'^  the  fori;goiag  parable:,  .mid  why 
he  communicated  to  thcui  the  light  of  fcriptureknow  le  Jg!» 
and    gf'pel  myfteries,  that  they  may  c'omtnunicite  '.'.  "^ 
others,  and  to  keep  i:  dofeunto  theintcH'r'  ■    ^"°n  .1?  •    '■ 
candle  in  an  houfc  difrufesand"!:''p'"  ' 
come  within  the  rpr.ch  of  it.     S\,-  r 
God  in  any  meaf - 
of  his  wordjOu^ht  '.m..  •.-  vw,,....  a... 


223 


St.  J  L    UI  K    E. 


Chap.  viii. 


within  thenifclves,  butcommufikatc  it  (o.  ethers,  anJ  im- 
prove it  for  the  good  and  benefit  of  others.  Oh/'erve  ill'n. 
The  argument  which  our  Saviour  makes  ufe  of  to  quicken 
his  difciplesTocommunicite their  kaov\ledge,  and  improve 
the  grace  tiicy  had  received  for  the  good  and  ad%'antageof 
others.  7o  hhn  ikut  hath  /kali  he  ghcii,  that  is,  fuch  as 
improve  tlieir  Ipiriiuai  ^Ifts,  (hall  liave  them  increafed  ; 
fuch  as  improve  them  not  fhall  have  them  Wafted.  Lmm 
hence,  That  there  is  no  fuch  way  to  shrive  in  grace,  and 
increafcin  gifts,  .is  toexercife  and  improve  tliem  ;  hethat 
hides  his  talent,  forfeits  it.  is  in  danger  of  lofmg  it,  and 
alio  of  being  punidicd  for  not  inipri)ving  it.  Chfcrve  laftly, 
How  our  Lord  Ihiits  up  this  parable  of  the  fower  and  the 
feed,  wiiha  cautionary  diredion  to  all  his  auditors,  to  take 
heed  how  they  hear  the  word.  Take  heed  therefore  how  ye 
tear:  Such  as  would  profit  by  hearing  the  word,  rauft 
diligently  attend  to  the  matter  of  the  doctrine  which  they 
hear,  and  alfo  the  manner  how  they  hear  :  fuch  is  the  ma- 
jefly  and  authority  of  the  perfon  that  fpeaks  to  us  in  the 
word,  fuch  is  thefublimity  and  fpirituality  of  the  matter, 
and  io  great  is  our  danger  if  we  mifcarry  under  the  word 
that  it  nearly  concerns  us  to  take  heed  both  what  we  hear 
who  we  hear,  and  how  we  hear. 

19  5  Then  came  to  him  his  mother  and  his  bre- 
thren, and  could  not  come  at  him  for  the  prefs.  20 
And  hwixs  told  him  hj  certain,  which  faid,  Thy  mo- 
ther and  thy  brethren  (land  without,  defiringto  fee 
thee.  2 1  And  he  anfwered,  and  faid  unto  them,  M  y 
mother  and  my  brethren  are  thcfe  which  hear  the 
word  of  God  and  do  it. 

Two  things  are  here  obfervable,  i.  The  truth  and  verity 
©f  Chrift's  human  nature  :  hehad  affinity  and  coni'angiii- 
niry  with  men,  perfons  near  in  blood  to  him  by  the  mo- 
thers fide,  called  here  his  kinfmen.  a.  That  Chrift's 
fpiritual  kindred  were  much  dearer  to  him  than  his  natural 
alliance  by  faith  is  more  valued  by  Chrift  than  alliance  by 
blood  ;  to  bear  Chrift  in  the  heart  is  a  greater  honour  than 
to  carry  him  in  the  womb.  iBlefled  be  God,  this  great 
and  gracious  privilege  is  not  denied  us  even  now.  Al- 
though we  cannot  fee  Chrift,  yet  love  him  we  may:  his 
bodily  prefence  cannot  be  enjoyed  by  us,  but  his  fpiritual 
prefcnce  is  not  denied  to  us.  Though  Chrift  be  notour's 
in  houfe,  inarms,  in  affinity,  and  confanguinity,  yet  in 
heart,  in  faith,  in  love  and  fervice,  he  is,  and  maybe  ours, 
yerilyfpiritual  regeneration  bringeth  men  into  a  more  ho- 
norable relation  to  Chrift,  than  natural  generation  ever 
did.  O  how  dear  are  obedient  Chriftians  to  Chrift!  he 
prefers  them  in  efteem  before  thofe  of  his  own  flelh  and 
blood  ;  Aljf  hrethre>iare  thej'e  which  hear  the  -jiord  of  Cad 
and  do  it. 

2  2  Now  It  came  to  pafs  on  a  certain  day,  that 
he  went  into  a  fhip  with  his  difciples  :  and  he  faid 
unto  them  let  us.  go  over  unto  the  other  fide  of 
thclake.  And  they  launched  forth.  23  But  as  they 
failed,  he  fell  afleep  :  and  there  came  down  a  ftorm 
of  wind  on  the  lake;  and  they  were  filled  xuithwatcr. 


and  vf^YC  in  jeopardy.  24  .Vnd  they  came  to  him 
and  awoke  him,  faying,  Mafter,  Maftcr,  weperifli. 
Then  he  arofe,  and  rebuked  the  wind,  and  the  ra- 
ging of  the  water :  and  they  ccafed,  and  there  was 
a  calm.  25  And  he  faid  unto  them.  Where  is  your 
faith  ?  And  they  being  afraid  wondered,  faying  one 
to  another,  What  manner  of  man  is  this  ?  for  he 
commandeth  even  the  winds  and  water  and  they  o- 
bcy  him. 

Here  obferve,  i.  Our  Saviour  and  his  difciplcf  no  fooner 
put  forth  to  fea,  but  difficultv  attends  them,  and  danger 
overtakes  them  ;  a  teinpeft  arofe,  and  the  ftiip  was  cover- 
ed with  waves  which  Chrift  himfelf  was  in  with  his  difci- 
ples. Learn  hence.  That  the  prefcnce  of  Chrift  iifelf 
doth  not  e.Hempi  his  difciples  and  followers  from  trouble 
and  danger.  Here  was  a  great  tempeft  about  the  difciples 
ears,  though  Chrift  himfelf  was  in  their  company.  2. The 
pofture  our  Saviour  was  in  when  this  tempeft  arofe  ;  being 
wearied  with  the  labours  of  the  day,  he  was  laid  down  to 
fleep  ;  thei-eby  /hewing  himfelf  to  be  truly  and  really  man 
and  that  he  not  only  took  upon  him  the  human  nature, but 
the  infirmities  of  that  nature  alfo  ;  he  was  fubject  to  pain 
and  wearincfs  to  hunger  and  thirft.  3.  The  difciples  ap- 
lication  made  to  Chrift;  they  awake  him  with  a  fad  out- 
cry,A/fl/?fr,  majler,  we  perijh  ;  here  was  faith  mixed  with 
human  frailty.  They  believed  that  he  could  fave  them, 
but  being  afteep,  they  concluded  he  muft  be  awaked  before 
lie  could  fave  them.  Whereas,  though  his  human  nature 
was  adeep  yet  his  divine  nature  nei  therfflnmbered  nor  flept. 
Learn  hence, That  the  prevalency  of  fcarin  atime  ofgrer.t 
and  emminent  danger,  though  it  may  evidence  weak- 
nefs  of  faith,  yet  it  is  no  evidence  of  a  total  want  of  faith; 
in  the  midft  of  the  difciples  fears,  they  believed  our 
Lord'spowerand  ability  to  fave  them  :  Ma/hr.fave  us,  we 
perijh.  4.  A  double  rebuke  given  by  our  Saviour,  (  i.) 
To  the  windr!.  fz.)  To  the  fears  of  his  difciples :  Chrifl 
.rebuked the  winds,  and irtj/antly  they  were  colm  :  when  the 
fea  was  as  furious  as  a  madman,  Chrift  with  a  fmgle  word 
calms  it.  Learn  thence,  That  the  moft  raging  windi;  and 
outrageous  fcas,cannot  ftand  before  the  rebukes  of  Chrift; 
Chrift  as  God,  lays  a  law  upon  the  moft  lawlefs  creatures 
even  when  they  feein  to  aft  moft  lawlefTly.  F.irther, 
Chrift  rebukes  his  difciples  fears,  and  their  want  of  faith, 
Why  are  ye  fearful  P  Where  it  your  failhP  No  fooner  was 
the  ftorm  up  but  their  fears  were  up,  and  their  faith  was 
down.  Tliey  forgot  that  the  Lord  High-Admiral  of  the 
ocean  was  now  on  board  tlieir  fhip,  and  were  as  much  o- 
verfet  with  their  boifterous  palfions,  as  the  fiiip  was  *  ilh 
tenipeftuous  winds;  and  accordmglv  Chrift  rebukes  the 
tempeft  within,  before  he  calms  the  ttorni  without  :  firft, 
he  quickens  their  faith,  then  he  quiets  the  fea.  I\'oic  from 
hence.  That  great  faith  in  the  habit  may  appear  but  little 
inaftand  cxcrcife.  The  difciples  faith,  in  furfakingalland 
following  Chrift,  wasgreat Jaith;  but  in  this  prefent  act, 
their  faith  was  weak  through  the  prevalency  of  their  fea.-, 
O  the  imperfect  compolitioii  of  the  beft  of  faints  !  Faith 
and  fear  will  take  their  turns,  and  aft  their  feveral  p.ircs 
wUilft  we  are  here;  ere  lonvi;  i  hi-  f.-rirswiJl  bevanquilhed, 

and 


Chap.  viit. 


St. 


LUKE. 


a2;;» 


and  our  faith  rwallowcti  up  In  vifion,  ourhopes  in  fruition. 
Then  rtiall  we  obey  with  vigour,  pr.iife  with  cljeerfulnefs, 
los'e  without  meafure,  fear  without  torment,  truft  without 
Hefpondency.  Lord  ftrengtlien  our  faith  in  tlic  belief  of 
i))is  defireabie  happincl;,and  fetour  fouls  alonging  forthe 
full  fruition  and  final  enjoyment  of  it. 

26  ?  And  they  arrived  at  the  country  of  the  Ga- 
darcnes,  which  is  over  againft  Galilee.  27  And 
when  he  went  forth  to  land,  there  met  him  out  of 
thccity  a  certain  man  which  had  devils  a  long  time, 
and  ware  no  clothes,  neither  abode  in  any  houfe, 
but  in  the  tombs.  28  When  he  fawjcfus,  he  cried 
out,  and  fell  down  before  him,  and  with  a  loud  voice 
("aid, What  have  I  to  do  with  thee,  Jefus,  thou  Son 
of  God  mod  high  ?  I  befeech  thee  torment  me  not. 
2g  (For  he  had  commanded  _  the  unclean  fpirit  to 
come  out  of  the  man.  For  oftentimes  it  had  caught 
him  :  and  he  was  kept  bound  with  chains  and  in  fet- 
ters ;  and  he  brake  the  bands,  and  was  driven  of  the 
devil  into  the  wildernefs.)  30  And  Jefus  aflced  him, 
faying,  What  is  thy  name  ?  and  he  faid.  Legion  ; 
bccaufe  many  devils  were  entered  into  him.  3 1  And 
they  befought  him  that  he  would  not  command  them 
to  go  out  into  the  deep.  32  And  there  was  there  an 
herd  of  many  fwine  feeding  on  the  mountain :  and 
they  befought  him  that  he  would  fuffer  them  to  enter 
into  them.  And  he  fufFered  them.  33Then  went  the 
devils  oiit  of  the  man,  and  entered  into  the  fwine 
and  the  herd  ran  violently  down  afteep  place  into 
the  lake,  and  were  choaked.  34  When  they  that 
fed  them,  faw  what  was  done,  they  fled  and  went 
and  told  it  in  the  city,  and  in  the  country. 55Then 
they  went  out  for  to  fee  what  was  done  ;  and  came 
to  Jefus,  aad  found  the  man  out  of  whom  the  devils 
were  departed  fitting  at  the  feet  of  Jefus,  clothed, 
and  in  his  ri^ht  mind  :  and  they  were  afraid.  36 
They  alfo  which  faw  it,  told  them  by  what  means 
he  that  was  poflT^iffed  of  the  devils  was  healed.  37 
H  Then  the  whole  tnultitudc  of  the  country  of  the 
Gadarencs  round  about,  befought  him  to  depart 
from  them;  for  they  were  taken  with  great  fear:  and 
he  went  up  into  the  fhip,  and  returned  back  again. 
38  Now  the  man  out  of  whom  the  devils  were 
departed,  befought  him  that  he  might  be  with  him: 
but  Jelus  fent  him  away,  faying,  39  Return  to 
thine  own  houfe,  and  fhew  how  great  things  God 
li  til  done  unto  thee.  And  he  went  his  way,  and 
publiflied  throughout  the  whole  city,  how  great 
things  Jefus  had  done  unto  him.  40  And  it  came  to 
pafs,  that  when  Jefus  was  returned,  the  pcoplegladly 
received  lum  :  for  they  were  all  waiting  for  him. 

This  piece  of  hiAory  gives  us  a  very  fad  relation  of  a 


perfon  that  was  pofftfled  with  a  legion  of  dcvHc;  we  rc.->d  of 
few,  if  any,  in  the  Old  Teftamcnt  i^at  were  thus  pol- 
fcrt,  but  of  many  in  the  New.  Our  Saviour  came  into 
the  world  to  dcdroy  the  works  of  the  devil  ;  iherefore  he 
luR-'red  Sat.in  to  enter  fonie  human  bodies,  to  fhew  Iiis 
divine  power  in  calling  him  out.  Ohfcrv^  here,  i.  That 
thee\il  angels  by  their  fall  loft  their  purity,  but  not  their 
power:  for  with  God's  permidinn  they  have  power  not 
only  to  enter  men's  bodies,  and  to  poflefs  them,  but  alfo 
to  dirtemper  their  minds,  and  to  drive  them  to  frenzy  and 
niadnefs,  fuch  was  the  deplorable  cafe  here.  i.  'J'hat  the 
reafon  why  the  evil  angels  donotoftner  exert  their  power 
induing  railchief  to  the  bodies  and  lives  of  men,  is  from 
the  retraining  power  of  God  ;  the  devil  cannot  do  .ill 
the  mifchief  he  would,  and  he  /hall  not  do  all  he  can.  3. 
The  place  where  thefeevil  fpirits  delighted  to  make  their 
abode,  amongfl  the  tmihsoT  graves,  places  defolate,  forlorn 
and  folitary,  which  are  apt  to  breed  horror  of  mind,  and  to 
give  advantage  to  temptation  :  From  v/hence  I  gather. 
That  itisvery  dangerous  and  unfafe  for  perfoi.is,cfpecially 
in  whom  melancholy  prevails,  to  give  ihemfelves  toomuch 
to  folitarinefs,  to  frequent  defolate  places,  and  to  affedl: 
being  much  alone  ;  for  it  gives  advantage  to  Satan,  to  fee 
upon  them  with  powerful  temptations.  It  ismutlibetter 
to  frequent  human  fociety,  elpecially  to  delight  in  the  com- 
nuinion  of  the  faints,  by  means  whereof  we  may  be  more 
and  more  Itrengthened  againft  Satan's  temptations.  4, 
How  the  devils  own  Chrift  to  he  the  Son  of  God,  and  pay 
linwillingly  worthipand  homage  nnto  him,  yielding fubjec- 
tion  to  liiin  as  his  flavcs  and  vaflals,  not  free  and  volun- 
tary fervice,  They  cried  unto  him,  faying,  IV hat  have  uv  to 
do  with  thee,  Jefus,  thou  Son  of  God  ?  Thereby  owninj^ 
him  to  be  a  Saviour,  but  none  of  their  Saviour,  What  have 
■we  to  do  with  thee,  Jefus?  Oh!  what  an  uncomfortable 
enprefllon  is  this,  to  own  Chrift  to  be  a  Saviour  and  at  the 
fame  time  to  know  and  declare,  that  he  is  none  of  our  Sa- 
viour! Qjiid  f/i  Deus,  f  non  jit  meus  ?  "What  i;  God 
if  he  be  not  my  God?"  What  comfort  in  a  Saviour  ? — 
4.  What  a  multitude  of  thefe  evd  and  malicious  (piritsdo 
enter  into  one  man.  Oh!  the  extreme  and  inexpreiribic 
malice  and  enmity  of  the  devil  againft  mankiini!,  in  that 
fo  many  of  thefe  wicked  fpirits  Oiould  at  once  affli£t  and 
torment  a  fingle  perfon  ;  a  whole  legion,  tlut  is,  many 
thoul'ands  of  them  !  A'c//?  likewile,  Thetmityand  ajrrte- 
ment  which  is  amongft  thele  wicked  and  malicious  i'p'.nts 
in  doing  mifchief;  though  there  was  a  multitude  of  thom 
in  this  one  perfon,  yet  have  they  all  but  one  name.  We 
fee  thefe  devils  have  a  fortof  unity  among  thei;>filvcs,and 
in  their  malicious  and  milchevious  deligns  againft  man- 
kind, they  areas  one.  Oh!  happy  were  it,  if  good  men 
were  as  united  in  their  defigns  aud  endeavours  for  the  ho- 
jiour  and  glory  ot  God,  anu  th"  good  of  one  another,  as 
thefe  wicked  fpirits  confpire  and  contrive  againft  them. — 
Cbferve  6.  The  requeit  which  thefe  wicked  ipJrits  make 
to  our  Saviour,  H'e  befeech  thee,  torment  us  not.  From 
whence  we  may  gather,  i.  That  there  are  piini/hments 
and  torments  appointed  to  the  fpiritUol  ar.d  depraved  na- 
ture of  wicked  and  evil  angels.  Their  pur.ithment  will 
be  without  end,  and  repentance  will  no:  avail  then),  njr 
mitigate  their  torments ;  fuch  will  be  their  condemnation. 

2  Tiat 


eso 


St.      LUKE. 


Chap.  vin. 


5.  Thvt  t1iee\il  angels,  or  devils,  arc  not  fo  full  of  tor- 
ment :is  they  IImH  be,  although  they  are  as  full  of  fin  and 
diftontent  .isihcy  can  he  :  there  will  bea  time  when  their 
torments  Ih  ill  be  increa  fed  ^therefore  they  pray,  T'ormfK'w/ 
mt  hf/ore  the  ibiie ;  that  is,  do  not  increnfe  our  torments 
before  the  apj-oiiited  time  of  their  increafe.  7.  The  devils 
reqiieft  for  penuiflion  and  leave  to  go  into  the  herd  of 
fwine.  Where  note,  i.  The  devil's  malice,  he  will  hurt 
the  poorbcalts,  rather  than  not  hurt  at  all.  2.  His  power- 
.ful  reftraint,  he  cannot  hnrt  a  poor  pig  without  permiHion, 
Suffer  us  to  enter.  Satnn's  milice  indeed  is  infinite,  but 
liis  power  is  bounded  :  It  is  p'jfjfas  fuh  fiiepate,  a  power 
under  a  power :  if  he  could  not  hurt  the  fwine,  much  Icfs 
can  he  afllid  the  children  of  men  without  leave.  8.  How 
Satan's  rcqncll  is  yielded  to  by  our  Saviour,  hefufferedthcm 
tjg'j  into  the  fwine,  not  to  gratify  their  dcftre  in  doing  mil- 
thief,  bur,  firft,  hereby  Chrill  ihewcd  his  power  over  the 
<levils,  that  they  conKi  not  act  withrut  his  pcrmillion  and 
leave  ;  next,  to  fhew  how  great  the  malice  and  power  of 
the  devil  is,  if  not  rellrained;  and  l.ilHy,  that  the  miracle 
of  cafting  out  fo  many  devils  might  be  the  greater.  Learn 
hence.  That  fometimes  almighty  Go<l,  for  wife  ends  and 
jull  caufes,  doth  fuffcr  the  devil  to  Ci'  'V  his  defire,  in  do- 
ing mifchief  unto  the  creatures.  9  bad  tlfccl  tliis 
miracle  had  upon  ihf  minds  of  :!>  s,  indead  of 
believing  and  owning  Chrill'?.  i                  er,  the  lofs  of  their 

fwine  enr.iges  them,  and  n;ak^. Jclkc  Chrift's  de- 

jjarture  from  them.  Learn,  Thatcarn.il  hearts  prefer  their 
i'wine  before  their  favioiir,  and  w<<nld  raiher  lofe  Chrift's 
prefence  than  their  worldly  profit.  7 hfy  hefought  hhn  to  de- 
fart  frein  them.  Sad  is  the  condition  of  thole  from^^hom 
Chrift  departs,  more  fad  the  condition  of  fuch,  who  f;iy 
wnxo  Chrill,  Depart;  but  moft  fad  the  condition  of  them 
v'ho  befsech  and  entreat  Chrill  to  depart  from  them. — 
Thus  did  the  Gadarenes  here,  and  we  do  not  read  that 
Chrift  ever  returned  more  to  them.  10.  How  defirous 
the  poflefied  man  was  tocontinue  with  Chrift  after  he  was 
-come  to  himfelf,  he  prayed  that  he  might  he'jjhh  him :  This 
Jie  might  dedre  partly  to  teftify  his  thankfulnefs  to  Chrift, 
partly  out  of  fear  of  being  repoHeffed  again  by  Satan,  or 
perhaps  to  have  the  opportunity  of  hearing  Chrift's  doc- 
trine, and  feeinghis  miracles;  for  fuch  as  have  once  tafted 
that  the  Lord  is  gracious,  and  experienced  the  pleafure  and 
profit  of  Chrift's  company,  are  very  defirous  of  the  conti- 
nuance of  it,  and  exceeding  loath  to  part  with  it.  How- 
ever, our  Siviour  at  this  time  did  not  think  fit  to  fufFer 
him,  knowing  that  more  glory  would  redound  to  God  by 
publilhing  this  miracle  among  his  friends.  Chrift  experts 
aftereniminentdeliverances  wrought  for  us,  that  we  flionld 
be  thepublifliers  of  his  praifes,  and  declare  to  all,  far  and 
Jiear,  the  great  and  wonderful  things  which  he  has  done 
for  us.  Cbferve  l.nftly,  How  Chi  ift  afcribes  that  power  to 
God,  by  which  he  had  wrought  this  miracle  of  healing; 
Sheiu  ho-JJ  great  things  Cod  has  d'jne  for  thee.  From  whence 
the  Socinians  infer,  that  had  he  been  God  moft  high,  and 
the  author  of  that  power  by  which  he  wrought  this  mi- 
racle, he  would  have  afcribed  it  to  himfelf.  j4nfwer, 
Chrift  doth  this  as  net  feeking  his  own  glory,  but  the 
glory  of  him  that  fent  him  :  That  is,  as  executing  his  pro- 
.pbetic  office  in  his  Father's  name,  and  cafting  out  devils 
\iy  that  Spirit,  which  he  had  received  from  his  father. 


41  ?  And  behold,  there  (iimc  a  m.nn  nnmcd 
Jairu-s,  and  he  was  a  ruler  of  the  fynagoguc  :  and 
he  fell  down  at  Jefus  feet,  and  befought  him  that 
he  would  come  into  his  houfc  :  42  For  he  had  one 
only  daughter,  about  tTvelve  years  of  age,  and  (he 
lay  a  dying.  But  as  he  went  the  people  throng- 
ed him. 

Ohferve  here,  t.  The  perfon  defcribed  who  came  to 
Chrift  on  behalf  of  his  fi-k  daughter,  by  his  name  Jairus  ; 
by  his  office,  a  ruler  ofthe/ynagogue;  by  his  gefture  he  felt 
do'xn  at  J efus' s  fett :  This  gefture  of  his  was  not  only  a 
ilgn  of  tender  affeftion  in  hni  towardr  his  d.iughter,  but 
alio  an  evidence  of  his  faith  in  onr  bleifcJ  Saviour;  he 
believed  him  either  to  be  God,  or  an  extraordinary  man, 
who  had  a  miraculous  power  of  healing.  2.  How  readily 
Chrift  complies  with  Jairus's  requeft,  Jefus  vent  -diish  him. 
Although  his  faith  was  tur  weak,  yet  our  Savioiirdoth  not 
rejedt  him,  or  deny  his  fuit :  O  how  ready  Ihould  we  be  to 
go  to  Chrift  in  all  our  dift.'-eTes;  M-ho  is  fo  ready  to  hear, 
and  fo  forward  to  help  us,  if  we  fcek  him  in  fincerity, 
though  our  faith  be  we.ik  ar.d  feeble.  3,  The  great  hu- 
mility of  our  bleffed  Saviour  in  fntFcring  himlelf  to  be 
thronged  by  poor  people  ;  much  people  followed  him  and 
thronged  him.  O  humble  and  lowly  Saviour!  how  free 
was  thy  converfation  from  pride  and  hauphtinefs!  hosv 
willing  to  converfe  with  the  meaneft  of  the  people  for 
their  advantage  !  Chrift  did  not  only  fulTer  them  to  come 
near  him,  but  even  to  throng  him.  Let  not  then  the 
greateft  perfons  upon  earth,  defpife  or  difdain  tlie  poor-* 
eft  of  the  people  ;  but  look  upon  forae  with  an  eye  o ' 
favor,  upon  other";  with  an  eye  of  pity,  upon  none  with 
an  eye  of  contempt. 

43  f  And  9  woman  having  an  ifTue  of  blood 
twelve  years,  which  had  fpcnt  all  her  living'"upon 
phyficians,  neithercould  be  healed  of  any.  44  Came 
behind  him,  and  touched  the  border  of  his  garment; 
and  immediately  her  iffue  of  blood  (launched,  45 
And  Jefus  faid.  Who  touched  me?  When  all  denied, 
Peter,  and  they  that  were  with  him,  faid.Madcr,  the 
multitude  throng  thee,  and  prcfs  thxe, ^ind  faj-eft  thou 
Who  touched  me  .■*  46  And  Jefus  faid.  Some- 
body hath  touched  me  :  for  I  perceive  that  virtue  is 
gone  out  of  me.  47  And  when  the  woman  faw 
that  fhe  was  not  hid,  (he  came  trembling,  and  fall- 
ins:  down  before  him,  (he  declared  unto  him  before 
all  the  people,  for  what  caufc  (he  had  touched  him, 
and  hov,-  (lie  was  healed  immediately.  48  And  he 
faid  unto  her,  Daughter,  be  of  good  comfort,  thy 
faith  hath  made  thee  whole :   go  in  peace.) 

As  our  Saviour  was  on  his  way  to  Jairus'shoufe,  a  dif- 
cafed  woman  coineth  behind,  toiicheth  his  clothes,  and  is 
prefcntly  healed.  The  virtue  lay  not  in  her  finger,  but  in 
her  faith  ;  or  rather  in  Chrift,  \\  hich  her  fai;hiiiftrunu..Cai. 
ly  drew  forth.  Chferve,  1 .  '1  he  difcai'ed  woman,  with  a 
bloody  flux  :  Let  women  here  take  uotice  of  themif-  r    i 

whkJi 


\ 


Chap.  'Viii. 


St. 


LUKE. 


?3i 


•which  the  fin  of  the  firft  womnn  brought  upon  all  women; 
ainongft  which  this  is  one,  that  it  has  made  their  boJies 
fubjeft  to  preternatural  ifTues  and  fluxes  of  the  blood. 
j.The  long  continuince  of  this  dileafe;  tiuetve years.  It 
pieafes  God  to  lay  long  and  tedious  affli(5lions  upon  fonie 
of  his  children  in  this  life ;  and  particularly,  to  keep  fome 
of  them  a  very  long  time  under  bodily  weaknefs,  to  niani- 
feft  his  power  in  I'upporting  them,  and  to  magnify  his 
mercy  in  delivering  them.  3.  This  poor  woman  was 
found  in  the  ufe  of  means  :  ftie  fought  to  phyficians 
for  help,  and  is  not  blamed  for  lb  doing,  although  /he 
fpent  all  (lie  had  upon  them.  The  ufe  and  help  of  phyfic 
is  by  no  means  to  be  neglected  by  us  in  times  of  ficknels, 
efpecially  in  dangerous  difeafes  of  the  body  :  to  trull  to 
me^ns  is  to  neglcrt  God ;  and  to  neglect  the  means  is  to 
tempt  God.  The  health  of  our  body  ought  to  be 
dear  unto  us,  and  all  lawful  means  ufed  both  to  pre- 
ferve  it,  to  recover  it,  and  to  confirm  it.  4.  The  actings 
of  this  poor  woman's  faith  :  her  difeafe  was  unclean  by 
the  ceremonial  law,  and  Ihe  to  be  feparatedfrom  fociety  ; 
accordingly  llie  is  alh.imed  to  nppear  before  Cluilt,  but 
comes  behind  him  to  touch  his  clothes ;  being  lirmly  per- 
fuaded,  that  Chrift  had  a  power  communicated  to  him 
niiraciiloufly  to  cure  incurable  difeafes:  And  fee  how  our 
Saviour  encouraged  her  faith  ;  he  faith,  'Thy  fulth  hath 
mode  thee  'iuhole.  Learn  hence,  That  faith  oft-time>  meets 
with  a  better  welcome  from  Chrift  than  it  did  or  could  ex- 
petSt:  This  poor  woman  came  to  Chrift  trembling,  but 
went  away  triumphing.  5.  Chrift  would  hqve  thismiracle 
difccvercd  ;  he  therefore  fays, //'7;c/5i/f^'f/*  m^.*  Fcr  J  per. 
(eive  that  virtue  if  gone  out  of  me.  Chrift  fays  this,firftin 
reference  to  himfelf,  to  manifeft  his  divine  power,  that  by 
the  touch  of  his  clothet  he  could  cure  fuch  an  incurable 
difenfe.  Secondly,  in  relation  to  the  woman,  that  Ihe 
might  have  opportunity  to  give  God  the  praife  and  glory 
for  the  cure.  Aud,  thirdly,  with  refpe(ft  to  Jairus,  that 
his  faith  might  be  llrengthened  in  the  belief  of  Chrift's 
power  to  raife  his  daughter. 

49  5  While  he  yet  fpake,  there  cotneth  one  from 
ihe  ruler  of  the  fynagogue's/zou^/J,  faying  to  him, Thy 
daughter  is  dead  ;  trouble  not  the  Mafter.  50  But 
when  Jefus  heard  jV,  he  ani'wered  him,  faying,  Fear 
not:  believe  only,  andfhe  Ihall  be  made  whole.  51 
And  when  he  came  into  the  houfe,  he  fuffered  no 
man  to  go  in,  Save  Peter,  and  James,  and  John,  and 
the  father  and  mother  of  the  maiden.  52  And 
all  wept  and  bewailed  her  :  but  he  faid,Weep  not; 
Ihe  is  not  dead  but  fleepeth.  53  And  thev  laughed 
him  to  fcorn,  knowing  that  (he  was  dead.  54  And 
he  put  them  all  out,  and  took  her  by  the  hand,  and 
called,  faying,  Maid  arife.  55  And  her  fpiritcame 
again,  and  flie  arofc  ftraightway :  and  he  com- 
manded to  give  her  meat.  56  And  her  parents 
■«vere  aftonilhed  :  but  he  charged  them  that  they 
fhould  tell  no  man  what  was  done. 

Obferve  h^re,  i .  1  he  doleful  news  brought  to  Jairus's 
6ar^  2hy  daughter  U  deAd.y\\z  Lord  uoth  ibmetiwes  fof- 


fer  the  faith  and  patience  of  his  children  tube  gteatly  ex- 
crcifed  and  tried.  The  lofs  of  dearrelatioi.s,  p.iriicularly 
of  children,  efpecially  ofan  only  child,  is  one  of  ihegrcatelt 
forrows  of  human  life  ;  a  trial  which  has  often  Ihockedan 
ordinary  patience  and  conftancy  of  mind.  2.  Our  Sa- 
viour's feafonable  word  of  advice  and  comfort,  Fear  not, 
inly  believe.  Chrift  ftands  ready  to  comfort  believers  in 
the  hour  of  their  greateft  trials  and  temptations.  3. Chrift's 
application  of  himfelf,  in  order  to  the  railing  to  life  Jairus's 
dead  daughter.  And  here,  (i.)  He  goes  in:o  the  houfe 
only  with  three  of  his  difciples^and  the  father  and  mother 
of  the  maid,  which  was  fufficient  to  bear  witnefs  to  the 
truth  of  the  miracle.  Our  Saviour,  to  avoid  all  iliesv  of 
Vain  glory,  would  not  work  this  miracle  publicly  before  all 
the  people.  (2.)  Our  Saviour  rebukes  them  for  the  fliew 
they  made  of  immoderate  grief  and  forrow  for  the  dead 
damfel;  they  wept  and  wailed  greatly,  with  minftrels  mak- 
ing a  ooife, /ay  the  other Evangelifts,  according  to  ihecnf- 
tom  of  the  heathens,  whobya  mournfulfort  of  iniific  did, 
feek  to  ftirupthe  pafTion  of  grief  at  their  funerals.  To 
mourn  immoderately  for  their  dead  is  a  heathenilh  cuftom 
and  pradice  ;  'tis  hurtful  to  the  living,  'tis  difhonorable 
to  the  dead,  nor  is  it  an  argument  of  more  love,  but  an 
evidence  of  left  grace.  (3.)  Chrift  adds  a  reafon  for  this 
rebuke  given  by  him,/ar  the  daryifd  iimt  dead,  hut  Jleepelh; 
P'obiit  mortua,  mibi  dormit  :  "Sheis:dead  loyou,  but  afleep 
to  me  ;"  not  fo  dead  as  to  be  beyond  my  power  to  raife 
her  to  life.  Souls  departed  areunderthe  condudt  of  angels 
to  their  leveral  regions  of  blifs  or  mifery  :  It  is  very  pro- 
bable, that  the  foul  of  this  damfel  was  under  the  guard  of 
angels  near  her  dead  body,  waiting  the  pleafure  of  God, 
in  order  to  its  dilpofal,  either  to  reltore  itagain  to  the  body 
or  to  tranflate  it  to  its  eternal  manfion.  CA/e/T/f  farther. 
The  nature  of  death  in  general,  and  of  the  faints  death  in 
particular;  'tis  a  fleep.  Sleep  is  a  ftate  of  reft,  fleepisa 
Auiden  lurprilal ;  in  fleep  there  is  an  infenfible  psflage  of 
our  time,  the  perfon  fleej>ing  (hall certainly  awake. O  how 
much  is  it  our  wifdom  to  prepare  for  the  bed  of  the  grave 
and  fo  to  live,  that  when  we  lye  down  in  it,  there  mjv  be 
nothing  to  difturbour  reft.  Farther,  Witli  what  facility 
and  ea(e  our  Saviour  raifes  the  dead  damfel  with  a  word 
fpeiiking,  and  St.  Mark  tells  us  what  the  words  were, 
telithi  cumi,  Syriac  words,  to  fiiew  the  truth  of  the  mi- 
racle ;  not  like  a  conjuror  muttering  a  charm  in  an  on- 
known  tengue.  The  miracles  which  Cl.^. ft  wrought  were 
real  miracles,  and  carried  their  own  evidence  along  with 
them.  Laftly,  The  charge  given  by  our  Saviour,  not  10 
publifli  this  miracle;  he  charged  them  to  tell  no  man  what 
was  done  that  is,  divulge  it  not  imprudently  to  fuch  of  the 
fcribes  and  pharifees  as  would  not  be  convinced  bv  it,  but 
only  cavil  at  it,  and  be  the  more  enraged  againft  him  for  it, 

and  fcck  his  death  before  his  appointed  time  was  ccme 

Again,  tell  it  no  man  unfeafonably,  and  all  at  once,  but 
gradually  and  by  degrees  :  For  it  was  the  will  of  God, 
that  the  divine  glory  of  Chrift  fhould  not  be  manifefled  to 
the  world  all  at  once,  and  on  the  fudden,  but  by  little  and 
little,  during  his  ftite  of  humiliation  ;  for  his  refurrectiou 
was  the  time  appointed  by  G-.ui  hr  the  full  manifeftatiou 
of  Chrift's  Godhead.  Rom.  i.  4.  Declared  to  be  the  San 
of  God,  -wilt  power,  hy  the  refurreilimfriDn  the  dead. 


CIL-^P. 


■1. 


LUKE. 


CrtAi>.  iji. 


CHAP.    IX. 


THEN  he  called  his  twelve  difciples  togclhcr, 
,,  and  g^'^ft  them  power  and  authority  over  all 
,devib,  and  to  cure  diieafes.  2  And  he  lent  them 
to  preach  the  kingdom  of  God.  and  to  heal  the  fick. 
7  And  he  f-iid  unto  them,  Take  nothinij  for  your 
journey,  neither  Haves  nor  fcrip,  neither  bread, 
„nei the r  money;  neither  have  two  coats  a-piecc. 
4  And  whatlocverhoufe  ye  enter  into,  there  abide, 
and  thf.nce  depart.  5  And  whofoever  will  not  re- 
ceiver you,  when  you  go  out  of  that  city,  (hake  olF 
the  very  dull  from  your  feet  for  a  tcllimony  againft 
them.  6  And  they  departed  and  went  through  the 
towns,  preaching  the  gofpel,  and  healing  every 
where. 

We  heard  before,  ch.ip.vi.  13.  of  our  Saviour's  chufinsr 
his  twelve  apDlUes,  ami  their  feveral  names;  they  were  firll 
choi'eii  difcipli-s,  to  be  with  Chrift,  to  learn  of  him,  and  be 
initruc^cd  by  him.  and  to  be  witnefles  of  wiiat  he  faid  and 
did)  \'ou'  after  fome  time  thus  fpent  in  preparing  and  fit- 
ting them  for  pubhc  fervice,  our  Saviour  fends  them  forth 
to  preach  ihe  gofpel,  and  gives  rhem  a  power  to  confirm 
tiicir  doiftrine  by  miracles.  Olifcri'e  here,  i.  The  perfon 
that  fends  the  ajjortles  forth  to  preach  the  gofpel ;  it  is 
Chrilt  ii  mfelf.  l.earn  thence,  that  none  ought  to  take  up- 
on them  the  office  of  preaching,  or  ai\y  other  minifterial 
funftion  of  the  church,  till  thereunto  called  by  Chrift  him. 
felf.  The  apoftles  were  called  by  Chrift,  and  iminediately 
fent  for;h  by  himlelf.  The  miniftersof  the  gofpel  are  now 
called  mfdi;itely  and  receive  authority  from  Chrift  by  the 
h.iiid  of  the  governor.' of  the  church.  2.  The  power  given 
to  the  apoftles  by  our  Saviour  to  work  miracles,  for  con- 
firming that  doftrine  which  they  preached,  He  gave  them 
pover  ov.r  unclean  fp'trlts,  ice.  Now  thi.s  miraculous  pow- 
er given  to  the  apoftles  was  neceflary,  partly  to  procure 
reverence  to  their  perfons,  being  poor  and  unlearned  men  ; 
but  principally  to  gain  credit  and  authority  to  their  doc- 
trine; for  the  doftrine  of  faith  in  the  Mefilah  asnow  come, 
and  exhibited  in  thefltfli.beinga  ftrangeand  newdodtrine 
lo  the  Jews,  the  truth  and  certainty  of  it  was  to  be  extra- 
•jordinarily  ratifi.vl  by  miracles,  which  are  the  broad  feal  of 
heaven,  to  teftify  that  fuch  a  doftrine  comes  from  Cod.  5. 
The  charge  here  given  by  Chrift  to  his  apoftles  at  the 
lime  of  their  fending  forth,  and  this  is  three-fold.  Firft, 
Touching  their  preparation  for  their  journey  ;  he  forbids 
them  to  take  much  care,  or  to  fpend  much  time  in  fur- 
nilhing  thetnfelves  with  vicliials,  money,  or  clothes  ;  be- 
caufe  ihey  were  to  finilh  their  journey  fpeedily,  and  to  re- 
.  turn  again  to  Chrifl  their  mafttr.  This  command  of  our 
Saviour  to  his  apoftles,  not  to  incumber  thenifelves,  when 
going-forih  to  preach  the  gofpel,  teaches  his  minifters  their 
duty  to  free  thenifelves  as  much  as  poflibly  they  can  from 
worldly  incumbrances,  which  may  hinder  them  in  their 
,  niiniilerial  fervices.  2  Tim.  ii.  14.  No  man  that  -warrth, 
.  en'angleth  himf.lfwith  the  fjfairr  'f  this  life.  Secondly, 
Touching  their  lodging  in  ilieir  journey ;  Chrift  advifes 
them  not  to  change  it,  during  thtir  ftay  in  one  place ;  L'ut 


into  \jjha t/hakr  houfe  they  enltrei,  they  fhoulu  there  continue 
till  they  departed  out  of  that  place,  that  fo  they  miglit  avoid 
all  (hewof  lightnefs  and  inconftancy,  and  teftify  all  gravity 
and  ft.iyedncfs,  in  their  behavior  ;  this  being  a  fpecial  mean 
to  gain  reverence  to  their  perfons,  and  authority  to  their 
dodrine.  Thirdly, Chrift  gives  a  .Special  charge  to  his  apof- 
tles concerning  thcircarriage  towards  fuch  as  (hould  refufe 
to  give  entertainment  to  them  and  their  doctrine,  they 
were  to  denounce  the  judgments  of  God  againft  fuch  con- 
temners, i^yZ^a^/w^  off  t^e  dujt  of  their  feet  for  a  tejlimony 
as^ainf}  them.  This  action  was  etiiblematical,  lignifying 
tliat  Almighty  God  would  in  l.ke  manner  ftiake  them  off, 
as  the  vilelt  duft  ;  for  wherever  the  uord  is  preached,  it 
is  for  a  teftimony,  either  a  teftimony  for,  or  againft  a  peo- 
ple; for  if  the  duft  of  a  minifter's  feet  whilft  alive,  and 
the  afhes  of  his  grave  when  dead,  do  bear  witnefs  againft 
the  defpifers  of  his  gofpel,  their  fermons  much  more. 

7  f  NoviT  Herod  the  tetrarch  heard  of  all  that 
was  done  by  him  :  and  he  was  perplexed,  becaufe 
that  it  was  faid  of  fome,  that  John  was  rifen  from 
the  dead:  8  And  of  fome,  that  Elias  had  appeared  : 
and  of  others,  that  one  of  the  old  prophets  was  ri- 
fen again.  9  And  Herod  faid,  John  have  I  be- 
headed :  but  who  is  this  of  whom  I  hear  fuch 
things  ?  And  he  dehred  to  fee  him. 

The  hiftory  of  the  holy  Baptift's  beheading  by  Herod, 
is  briefly  hinted  at  by  St.  Luke,  but  not  fo  largely  fet 
forth  by  him,  as  we  find  it  by  St.  Matthew,  chap.  xiv.  and 
St.  Mark,  chap.  vi.  See  the  notes  there.  That  which 
St.  Luke  takes  particul.ir  notice  of,  is  that  great  perplex- 
ity of  mind,  which  Herod's  pniky  confcience  tlid  occaficn  ; 
he  had  murdered  John,  and  now  is  afraid  hisghoft  haunt- 
ed him  :  Herod -was  perplexed.  Learn  hence.  That  guilt 
is  naturally  troublefomc  and  uneafy ;  ir  difturbs  the  peace 
and  ferenity  of  the  mind,  and  fills  the  foul  with  ftorms 
and  thunder.  Guilt  is  always  full  of  fear;  every  thing 
affrights  the  guilty  ;  a  bad  man  is  a  terror  to  himfelf,  ancl 
needs  no  farther  difquietment,  than  what  his  own  guilty 
confcience  doth  occafion  him. 

10 1  And  the  apoftles,  when  they  were  returned, 
told  him  all  that  they  had  done.  And  he  took  them, 
and  went  afide  privately,  into  a  defart  place,  be- 
longing to  the  city  called  Bethfaida.  1 1  And  the 
people,  when  they  knew  it,  followed  him  :  and  he 
received  them,  and  fpakc  unto  them  of  the  kingdom 
of  God,  and  healed  them  that  had  need  of  healing. 

St.  Luke  here  gives  a  flicrt  account  of  feveral  material 
paffages,  as  i.  Concerning  the  apoftles  return  to  Chrilt 
after  their  firft  miffion  and  fending  forth,  ihey  acquaint 
their  Mafter  how  they  had  executed  their  office,  and  dil- 
charged  the  truft  he  had  repofed  in  them.  2  He  with- 
draws privately  intoadefert  placefrcm  themultitude,  that 
he  might  enjoy  himfelf  and  his  difciples,  but  there  the 
people  find  him  out,  and  fifck  after  him  ;  and  Chrift, 
whfife  meat  it  was  by  day,  and  fleep  by  night,  to  do  good, 
embraces  the  opportunity,  beftowing  upon  their  fouK-  in- 

ftructioi:, 


^1 


Cha?.  IX. 


St.      L    U    K    E. 


Hruclion  reproof,  and  counfel;  upon  their  bodies,  liealth 
and  healing  ;  tcacliing  us  by  his  example,  to  mix  Ipiritual 
alms  witii  liodily  rcleif.  Wcmultbc  in  fee  with  the  body 
fomctimes,  that  we  may  come  at  the  foul.  Happy  is  that 
Chriftian  whom  God  haih  made  both  ab'e  and  willing  to 
iiuerniix  fpiritual  alms  with  corporeal,  and  knows  how  to 
feed  twyat  once,  foul  and  body  both  :  This  is  the  duty 
of  all,  but  tfpecially  of  Ipiriiuaf  perlbns:  The  Lord  give 
us  wifdjm  and  grace  to  msnage  it  to  advantage! 

12  And  when  the  day  began  to  wear  away,  then 
eame  the  twelve  and  Hiid  unto  him,  Send  the  mul- 
titude away,  that  they  may  go  into  the  towns  and 
country  round  about,  and  lodge,  and  get  vi£luals  : 
for  we  are  here  in  a  defart  place.  13  But  he  faid, 
unto  them.  Give  ye  them  to  eat.  And  they  faid, 
We  have  no  more  but  five  loaves  and  two  fiflies  ; 
except  we  (hould  go  buy  meat  for  all  this  people. 
14  For  they  were  about  five  thoufand  men.  And 
he  faid  to  his  difciples  make  them  fit  down  by  fifties 
in  a  company.  15  And  they  did  fo,  and  made 
them  all  fit  down.  1 6  Then  he  took  the  five  loaves 
and  the  two  fifhes,  and  looking  up  to  heaven," 
he  blcfTed  them  and  brake,  and  gave  to  the  difci- 
ples to  fet  before  the  multitude.  17  And  they 
did  eat,  and  were  all  filled  :  and  there  was  taken 
up  of  fragments  that  remained  to  them,  twelve  baf- 
kets. 

Thi"!  'miracle  of  our  Saviour's  feeding  five  thoufand 
with  five  loaves  and  twotilhes.is  recorded  by  all  tlie  evan. 
jrelilb,   and  in  the  hiftory  of  it,  we  have  thefe  obfervable 
particulars:    I.  The  feafonable  exprefiion  of  the  difciples 
pity  towards  the  multitude,  who   had    long    failed,    and 
wanted  now  tlie  ordinary  comforts  and  fupports  of  life  ; 
it  well  beconiestheminirters  of  Chrift  to  have    refpedl  to 
the  bodily  v/ants,  as  well  as  to  the  fpiritual  necefllties  of 
their  people.     2.  Tlie  motion  which  the   difciples  make 
to  Chrilt  in  behalf  of  the  multitude  ;   Send  them  a-woy; 
that  tbty  may  go  into  the  to-jjm  and  country  and  get  viSIuals. 
Here  was  a  .'trong  charity,  but  a  weak  faith  ;  a  flrong  cha- 
rity in  defir'uig  the  peoples  relief,  but  a  weak  faith  infup- 
,  poling  that  they  could  jio  other  way  be  relieved    but    by 
'fending  them  away  ;   forgetting  that  Chrift  who  had  hcal- 
'ed  the  multitude  miraculoufly,  could alfo  feed  them  niira- 
culoufly  whenever  he  pleafed  ;   all    things  being   equally 
♦eafy  to  an  almighty  pawer.   3.  Our  Saviour's  ftrange  reply 
to  the  difciples  requed,  they  need  not  depart,  give  ye  them 
to  eat.    Need  not  depart !     Why,  the  people  muil  cither 
feed  orfamiDi  ;   victuals  tliey  mufl  have,  and  a  dry  defart 
will  afford  none.     Yet  fays  Chrift  to  his  difciples,  Civeyc 
'them  to  eat.     Alas,  poor  difciples,  they  had    no'h'n^  for 
thcnifclves  to  eat,  how  then  fliould  they  give   tlie  multi- 
tude to  eat?     When  Chrilt  requires  of  us    vrhat  we  our- 
felves  arc  unable  to  perform,  ic  is   to  uifcover  to  us   our 
own  impotency  and  weaknefs    to  provoke  us  to  look  up  to 
'  im,  and  todependby  faithonhisalniighty  power.  4  |\Vh..t 
..   )i->or  and  (lender   provilion  the  Lord  of  the  whole  earth 
ha;  for  himfelf  and  his  family,    five  barJey  loaves  and  two 


fjhis;  teaching  us,  that  ihefe  todies  of  curs  mufl  he  fed 
but  not  pampered.  Our  belly  mull  not  be  our  malier, 
much  lefs  our  Cjod.  'I'hc  end  of  food  is  to  fiilluinnariirc; 
we  mult  not  llific  her  with  a  gluttonous  variety.  And  as 
the  quality  of  the  victuals  was  plain,' fo  the  quantity  of  it 
was  Imall,  five  loaves  and  two  fillies ;  well  niigln  th ;  dif- 
ciples fay.  What  are  thefe imiorg  fi  many  ?  The  eye  of  fenll* 
and  reafon  fees  an  utter  impoflibility  of  thofeelFecfls  which 
faith  can  ealily  apprehend,  and  divine  power  more  eafily 
produce.  5.  How  Chrift,  the  great  mafter  of  the  fealc, 
dotli  marfljal!  his  guelts,  He  commands  them  all  to  Jit  drjun 
by  fifties  in  a  company.  None  of  them  reply,  "'Sic  down  ! 
but  to  what,  here  are  the  mouths,  but  where  is  the  meat. 
We  iiiayfoon  be  fet,  but  whence  fliall  we  beferved?"  Nor 
a  word  like  thU,  but  thoy  obey  and expeft.  Lord:  how 
eafy  is  it  to  truft  thy  providence,  and  rely  upon  thy  power, 
when  there  is  corn  in  the  barn,  bread  in  the  cupboard, 
money  in  the  purfe,  but  when  our  ftores  are  empty, 
when  we  have  nathing  in  hand,  then  to  depend  upon  an 
in  vilible  bounty,  is  a  noble  aft  of  faith  indeed.  6.  Theaclions 
performed  by  our  blelTed  Saviour  ;  He  bUjfied  and  brake, and 
gave  the  loaves  to  his  difciphs,  and  they  to  the  multitude,  i. 
He  bleffed  them,  teaching  us  by  his  example,  never  to  ufe 
or  receive  the  good  creatures  of  God,  without  prayer  and 
praife  ;  never  to  fit  down  to  our  food,  as  a  beaft  to  his 
fodder.  2.  Chrill  brake  the  loaves:  He  could  have  multi- 
plied them  whole  ;  why  then  would  he  rather  do  it  in  the 
breaking?  Perhaps  to  teach  us  that  we  may  rather  expect 
his  bleliinp  in  the  diftribution  of  his  bounty,  than  in  the 
prefervation  of  ic. Scattering  is  the  way  to  incrcaling,  libe- 
rality is  the  way  to  riches.  3.  Chriit£<7t-r  the  loaves  thus 
broken  to  his  difciples,  that  they  might  diftribute  to  the 
multitude.  But  why  did  Chrift  diilribute by  his  difciples' 
hands  ?  Dcubtlefs  to  gain  refped  to  his  difciples  from  the 
people  ;  and  the  fame  courfe  doth  our  Lord  take  in  a  fpi- 
ritual diftribution  :  He  that  could  feed  the  world  by  his 
own  immediate  hand,  chufes  rather  by  thehandjof  hismin- 
iftcrs  to  divide  the  bread  of  life  amongft  his  people.  7.  The 
certainty  and  greatnefs  of  the  miracle  Th-ey  did  all  est  and 
were  filled;  they  did  all  eat,  note  crumb  orbit,  but  to  fa- 
tiety  and  fulnefs;  all  that  were  hungry  did  cat,  .ill  that 
(lid  eat  were  fatistied  ;  and  yet  twelve  ba&ets  of  fragmets 
remain  :  more  is  left  than  was  at  firft  fet  on.  'Tis  hard  to 
fay  whicli  was  the  greateft  miracle,  the  miraculous  eating 
or  the  miraculous  leaving.  If  we  confider  what  they  left, 
we  may  wonder  that  they  ate  any  thing ;  if  wliat  they  ate 
thatthey  left  anything-  Laftly,  Thefe  fragments  though 
of  barley  loaves  and  H(h-bones,  muft  not  be  loft,  but  ac 
our  Saviour's  command  gathered  up  ;  the  grc;!t  hi^iife- 
keeper  of  the  world  v.'ill  not  allow  the  lofa  of  liis  orts. 
Lord  !  how  tremcnduous  will  their  accounts  be,  who  ha- 
ving large  and  plentiful  eftates,  do  confume  them  upon  tleir 
liifts!  how  will  they  wifli  they  had  been  born  to  poverty 
and  svanr,  when  they  appear  to  make  up  their  accounts 
before  God  ?  » 

18  f  And  it  cametopafs,  as  he  was  alone  pray- 
{■n",  his  difciples  were  with  him  :  and  he  afkcd  theni 
faying,  Whom  fay  the  people  that  I  am  ?  19  They 
anfwering,  faid,  John  the  Baptifl:   but  fomc  fay, 

Elias : 
Gg 


^Si 


St.       L    U    k    E. 


'Ww..  j...  -.: 


Chat.  ix. 


Elias :  and  others/Jv,  that  one  of  the  old  prophets 
is  rifen  again.  20  lie  faid  unto  them,  But  whom 
fay  ye  that  lam?  Peter  anfwering,  faid, The  Chrill 
of  God.  ti  And  he  ftraightly  charged  them,  and 
commanded  them  to  tell  no  man  that  thin^:  22 
Saying,  The  Son  of  man  mull  fuffer  many  things, 
and  be  rcjetled  of  the  elders,  and  chief  priefts,  nnd 
fcribes,  and  be  flain,  and  be  raifed  the  third  diy. 

Thefe  verfcsrelate  to  us  a  private  conference  which  our 
Saviour  iiad  with  his  difciples,  touching  their  own  and 
otiiers  opinion'conccrninjThimfelf.  Where  ohferve,  i.  Our 
S.iviour's  inquiry,  wh.1t  the  generality  of  the  people  thought 
and  faid  of  him.  ll'/ivn  Jo  men  fay  that  I  am?  Not  as  if 
Chrift  was  ignorant,  or  did  vain-glorioufly  inquire  after 
the  opinion  of  the  multitude;  but  his  intention  andaefign 
was  to  fctile  and  more  firmly  tftablifli  bis  difciples  in  the 
belief  of  his  being  tlie  true  and  proniifed  Meliias.  The 
difciples  tell  him,  fonie  took  him  to  be  Johnthe  Baptifl,f'jme 
Elias,  foir.e  one  of  the  prophets.  It  is  no  new  thing  it  feems, 
to  find  diverfity  of  judgments  and  opinions  concerningChrift 
and  the  affairs  of  his  kingdom.  2.  Peter,  as  the  mouth 
of  all  the  apoftles,  and  in  their  names,  makes  a  full  and 
open  confeflion  of  Chrift,  acknowledging  him  to  be  the 
true  and  promifed  Meflias  ;  Thou  art  the  Chrifi  of  Cod. 
Learn  thence, That  the  veil  of  Chrift's  human  nature  did 
not  keep  the  eye  of  his  difciples  faith  from  dilcerning  hi;7i 
to  be  truly  anil  really  God,  Thou  art  the  Chr'iJ}  of  Cid. 
3.  The  charge  and  fpecial  injundion  given  by  Chrilt /5/f/y 
710  man  of  him  :  that  is,  not  commonly  to  publifti,  and 
openly  to  declare  him  to  be  the  Son  of  God,  becaufc,  beinti; 
in  a  llate  of  humiliation,  the  glory  of  his  divinity  was  to 
be  concealed  till  his  refurreftion :  He  was  then  c'eclartdt'j 
be  the  Snn  of  Cod  with  prjier,  Rom.  i.  4.  Lalily,  Tlie 
great  wifdom  of  our  Saviour  in  acquainting  his  difciples 
with  the  near  approach  of  his  death  and  fuftenngs ;  The 
Son  of  man  mufi  fuffer  many  things,  Sec.  This  our  Saviour 
did.  I.  To  prevent  the  fcandal  and  offence  which  other- 
^■ife  they  might  have  taken  at  his  fufferings.  2.  The  better 
10  prepare  them  to  bear  th.u  great  trial  when  it  did  come. 
3.  To  correcl  the  error  which  they  had  entertained  con- 
cerning the  temporal  kingdonj  of  tlie  Meifns,  and  that  he 
was  to  be  a  mighty  prince  upon  earth  ;  for  thefe  rcalons 
did  Chrift  fVequently  acquaint  his  difciples  with  his  fuf- 
ferings. 

23  H  And  he  faid  to  them  all,  If  any  mnn  will 
come  after  me,  let  him  deny  himfelf,  and  take  up 
his  crofs  daily,  and  follow  me.  34  For  wholoever 
will  fave  his  life,  fhall  lole  it :  but  whofoever  will 
lofe  his  life  for  my  fake,  the  fame  Ihall  fave  it. 

Ohfirve  here,  i.  How  our  Saviour  recommends  his  re- 
ligion to  every  perfon's  election  and  choice,  not  compel- 
ling any  one  by  force  anfl  violence  to  embrace  er  enter-. 
4:iin  it :  Ifany  man-xillbe  try  difi-iple,  that  is,  if  any  man 
chufes  and  refolves  to  be  a  Chriitian.  2.  Our  Saviour's 
terras  propounded,  namely,  felf-denial,  gofpel-fuft'ering, 
and  gofpelfervice.  i.  iielf-denial,  let  him  deny  himjelf ; 
by  which  v.e  are  not  to  underffand,  either  the  iknyiiig  of 
cur  fenfes  in  matiers  of  faith,  or  the  renouncing  of  our 


reafon  in  matters  of  religion  ;  butawillingnefs  to  part  with 
all  our  earthly  comforts  and  temporal  enjoyments  for  the 
fake  of  Chrift,  when  called  thereunto.  They  to  whom 
w«  b:ar  the  greateft  natural  affe«ftioii,  even  the  wife  of  our 
bofom,  and  the  offspring  of  our  bowels,  and  thofe  to  I 
wh.im  we  yield  the  highefl  reverence,  and  to  whofe  com- 
mands we  owe  moft  entire  ob-^dience,  as  our  fathers  and 
mothers;  if  the  authority  of  natural,  civil,  or  ecdctla- 
ftical  fupfriors  Ihould  combine  to  tempt  us  to  do  what 
Chnft  forbid  ,  yet  Clirilt  mud  be  loved  more  than  thefe, 
and  obeyed  before  all  ihefe  ;  yea,  all  thefe  muft  be  com- 
paratively hated  in  refpccl  of  him.  Farther,  this  precept 
requires  us  to  deny  our  honor  arid  reputation,  our  wealth 
and  out  ward  eft.ue,  our  w holt;  l'ub!i'.ti.nce,and  all  our  tem- 
poral good  things,  even  life  itfelf,  when  the  intcrefl  of 
Chrilt  and  religion  calls  for  it;  otherwife  we  cannot  be  his 
difciples.  2.  Cofpel-fufferings;  he  muft  take  up  his  crofs 
daily  ;  an  allufion  to  a  Roman  cullom,  when  a  malefactor 
was  to  be  crucified,  he  took  up  his  crofs  upon  his  Ihoul- 
dc-r,  and  carried  it  to  the  place  of  execution.  Here  note, 
That  not  the  taking  of  the  crofs,  but  patient  bearing  of 
it,  when  God  has  made  it,  and  laid  it  upon  cur  fhotilder, 
is  the  duty  enjoined  ;  let  him  take  up  his  crofs.  3.  Gofpel- 
fervice:  Let  him  fUoiu  me,  fiys  Chr'td;  that  is.  obey  my 
commands,  and  imitate  my  example  :  He  mult  fet  my  lif« 
and  doctrine  continually  before  him,  and  be  daily  correift- 
ing  and  reforming  of  his  life  by  that  rule  an^i  nu-.tern.  4. 
The  arguments  urged  by  our  Saviour,  to  induce  men  to  a 
willingnefs  to  lay  down  their  lives  for  the  fake  of  Chrift 
and  his  holy  religion;  fJs  that  -mHI fave  his  life  JJjail  I'/t 
it,  and  he  timt  is  -Mllhig  to  loft  his  life  for  the  fake  of  the 
g-)fpcl,  p;allfind  it ;  intimating  to  us,  i.  That  the  love  of 
this  temporal  life  is  a  great  teiiiptation  to  men  to  deny 
Chrift,  and  to  renounce  his  holy  religion.  2.  That  the 
furelf  way  to  attain  eternal  life,  is  cheerfully  to  lay  down 
our  temporal  life,  when  the  glory  of  Chrift  and  the  honor 
of  religion  require  it  at  our  hands. 

25  For  what  is  a  man  advantaged,  if  he  gain  th« 
whole  world,  and  lofe  himfelf,  or  be  cad  away  ? 

Here  our  Saviour  goes  on  to  (hew  the  folly  of  thofe  that 
for  faving  their  temporal  lives  will  expofe  their  eternal 
life,  or  the  life  of  their  fouls  to  hazard  and  djnger;  yea, 
fometimes  by  refufing  to  lay  down  our  temporal  life  for 
Chrift,  we  lofe  that  alJb;  which  renders  it  the  greateft 
folly  in  the  world  to  reiufe  to  part  with  any  enjoyment, 
even  life  itfelf,  at  the  call  and  command  of  Chrift. 

26  For  whofoever  fliall  be  alhamedof  me,  an4 
of  my  words,  of  him  ihall  the  Son  of  man  be  afham- 
ed,  when  he  fliall  come  in  his  own  glory,  and  ii> 
hii  Father's,  and  of  the  holy  angela. 

That  is,  v/hofoevcr  (liall  deny  and  dilbwn  me,  either  in 
my  perfon,  in  iny  doctrine,  or  my  members,  for  any  ftar 
or  favour  of  man,  he  iliall  with  (hame  be  dilbwned  by  r/c, 
and  rejedled  of  mt  at  the  great  day.  'i  here  are  two  paf- 
fions  which  caufe  njen  todil'own  Cliriftin  theday  of  leinp- 
tatioii^  namely,  fear  and  fhame.  Many  good  men  hav« 
been  overcome  by  the  former,  as  St.  Peterand  others,  but 
we  find  not  aiany  goctliiieuijifcripturc  gudty  of  the  latter, 

jiainely, 


Chap.   rx. 


St.      LUKE. 


»3S 


aamcly,  that  denied  Chrift  out  of  fhanie  ;  this  argues  a 
rotten  found  and  corrupt  hc^rt :  if  any  man  think  it 
beneath  his  honour  and  quality  to  own  the  tppofcd  truths 
and  defpifcd  members  ct  Chrilt,  Clirill  \*ili  think  it  be- 
neath him  to  own  luih  perfons  at  the  great  day.  Let-rn 
hence,  i.  Tliat  fuch  as  are  a(hanied  of  Chrill's  doOrine 
or  members,  are  ir>God's  accounta(hamed  of  Chrill  him, 
felf.  I.  That  fuch  as  for  fear  dare  not,  or  for  (hanie 
will  not,  own  the  doctrine  and  n>enibers  cf  Chnlt,  t;o\'', 
Ihall  certainly  find  Chrillalhamed  to  own  andconfefstbem 
at  the  great  d:iy. 

27  But  I  tell  you  of  a  truth,  there  be  fome  ftand- 
ing  here  which  {hall  not  talle  of  death  till  they  fee  the 
kingdom  of  God. 

There  is  a  threefold  fenfe  and  interpretation  of  tliefe 
V'orils  given  by  exprfitors.  i.  Some  refer  the  words  to 
the  times  of  the  gofpil  after  Chrift'srefurredion  andafcen- 
fjon,  when  the  gofpel  was  propagated  far  and  near,  and 
the  kingdom  of  God  came  with  power.  Learn  thence, 
where  the  gofpel  is  powerfully  preached,  and  cheerful- 
ly olieyed,  there  Chrift  cometh  mod  glorioufly  in  his 
kingdom.  3.  Others  underftand  thefe  word:  of  Chrift's 
coming  and  excrciling  his  kingly  power,  in  thedeflriidtion 
ofjerufalem,  which  fome  of theapolUes,  then  {landing by 
lived  to  fee.  3.  Others  (as  moft  agreeable  to  the  context] 
nnderft.ind  the  M'ord?  with  reference  to  our  Saviour's  tranf- 
figur«tion;  as  if  he  had  faid,  "Some  of  you,  (meaning 
I'eter,  James,  and  John)  (hall  lliortly  fee  niei:pon  mount 
Tahor,  and  that  in  fuch  fplendourand  glory,  as  (hall  be  a 
preludium,  a  {liadow  and  reprefentation  ot  tiiat  glor)'  which 
I  Ihall  appear  in,  when  I  Ihall  come  with  power  to  judge 
the  world  at  the  great  day."  And  whereas  our  Saviour 
faith  not,  there  be  fome  (landing  here  which fliiill  not  die 
but  which  (hall  not  tafte  of  death,  till  they  have  feen  the 
glorious  fi^jht ;  this  implies  twothings,  i.  That  after  they 
had  fern  this  tran-figuration,  they  muft  tafte  death  as  well 
«sothers  :  2.  That  they  (lionld  but  talle  of  it,  and  no 
more.  From  whence  learn,  i.  Thst  the  mofl  renowned 
fervants  of  Chrill,  fur  fai:h,  holineff,  andfervice,  muftat 
length,  in  God's  appointed  time,  taile  and  have  ex|*ri- 
ence  of  death  as  well  as  others.  2.  That  ahhougli  they 
mull  tr.flc,  yet  they  Ihal!  but  tafte  of  death  ;  they  fliall  not 
'.  drink  of  the  drcgi  of  that  birter/Up  :  though  they  fall  by 
the  hand  of  death,  yet  (Ijall  they  not  be  hurt  by'it,  but  in 
the  very  fall  be  viftorif'us  over  it. 

28  ^  And  it  came  to  pafs  about  eight  days 
.*ftcrthefe  f.iyin^s,  he  took.  Peter,  and  John  and 
J.imcs.andwentupintoamountain  topray.  29.\nd 
as  he  prayed,  thef.dhion  of  his  countenance  was  al- 
tert-d,  and  his  raiment  was  white  and  gliRcning.  30 
And  behold,  there  tal'ted  with  him  two  n)cn,  which 
were  Mofes  and  Ehas  :  31  Who  appeared  in  glory, 
fpakc  of  his  deceafe,  whicli  he  'Ihould  accomplifli  at 
Jcra'.detii.  52  But  Peter,  and  they  that  were  with 
him,  were  heavy  with  fleep  :  and  when  they  were 
•tvalic.thcy  law  his  glor/.and  the  two  men  that  Hood 


with  him.  33  And  it  camctopafi,  as  they  dcpart- 
edfrom  him,  Peter  laid  unto  Jelus,  Mafler  it  is]t;ood 
for  us  to  be  here  ;  and  let  us  make  three  tabernacle.'? 
one  for  thee  and  one  for  Mofes,  and  one  for  Ehas: 
not  knowinj;  what  he  faid.  34  While  he  thus  fpake 
there  came  a  cloud  and  overlhadowcd  them  :  and. 
they  feared  as  they  entered  into  the  cloud.  35  And 
there  came  a  voice  out  of  the  cloud,  faying,  Thi:; 
is  my  beloved  fon  hear  him.  36  And  when  the 
voicewaspaft,  Jefus  was  found  alone.  Andthey 
kept  it  dole,  and  told  no  man  in  thofe  days  any  oL 
thofe  things  which  they  had  fecn. 

Here  we  have  recorded  the  hiflory  of  our  holy  Saviour'.^ 
transfiguration  ;  when  he  laid,  as  it  were,  the  garments  of 
our  frail  humanity  {or  a  little  feafbn  ;  and  put  en  the 
robes  of  his  divine  glory,  to  dcMonftrate  and  teftify  the 
truth  othisdivinity ;  for  this  divine  glory,  was  an  evidence 
of  his  divine  nature,  and  alfo  an  emblem  of  that  glory 
which  he  andhis  difciples,  and  all  his  faithful  fervants  and 
followers,  fliallenjoy  togetherin  heaven.  Chfetve,i.  The 
defign  ofourSaviovirinihishis  transfiguration,  namely, to 
confirm  his  difciples  faith  in  the  truth  of  his  divine  nature 
he  was  therefore  pleafed  to  fufFer  the  rays  of  his  divinity 
to  dart  forth  before  their  t  yes  ib  far  as  they  were  able  to 
bear  it;  his  face  (hined  with  a  pleaiing  brightnefs,  andhis 
raiment  with  fuch  a  glorious  ludre,  as  did  st  once  both  de- 
light and  darzle  the  eyes  of  his  difciples.  a.  1  he  choice 
which  our  Saviour  makes  cfthe  witnelles  ofhis  transfigura- 
tion, his  three  difciples,  Peter,  Jan^es,  and  John  :  but  w  hy 
difciples?  why  three  difciples?  and  why  thefe  three.'  i. 
Why  difciples?  Becaufe  this  transfiguration  was  a  type 
of  heaven  :  Chrift  vouchfafcs  therefore  the  earneft  and 
firlt  fruits  of  that  glory  only  tolaints  upon  earth, on  whtni 
he  intended  10  bellow  the  full  crop  in  due  linie.  2.  W  hy 
three  diJciples?  Becaufe  three  were  fi;tlicient  to  witnel's 
the  truih  of  this  miracle.  Judas  was  unworthy  of  this  favour 
yet  kit  helhould  muiiuLr  or  be  ditccntfnted, others  ere  left 
out  as  well  as  he.  5.  But  why  ihcfe  three,  rather  than 
others?  Probably, I. Becaule  tliefe  three  were  more eminei.t 
for  great  zeal  and  love  tow  ards  Chrift ;  row  the  ir.oit 
eniii.cnt  manifedationsof  glory  arc  made  to  thofe  that  are 
im  ft  excelling  in  grace.  2.  Becaufe  ihefe  three  diiciples 
Wire  10  be  wtnef;is  of  Chrift's  agony  and  piT'o;-'.  To 
prepar?  them  for  wiiich,  they  areherenirde  wi:nefies  of 
his  transiiguration.Tliis  glorious  vifion  upon  mount  1  sbcr 
fitted  iheni  to  abide  the  tc-rror  of  mount  Calvar) .  •:.  The 
glorious  attendants  upon  our  Saviourat  histransfiauraticn 
they  were  t*vo,  thti'e  two  men  ;  theJe  two  men  Alofcs 
and  Elias.  This  being  but  a  glimpfe  of  heaven's  glory, 
and  not  a  full  majiifeilaticn  of  it,  only  two  of  the  g'orifucl 
faints  attended  it,  anti  ihelc  two  attendants  are  net  two 
angtls  but  t>^<i  n;cn  ;  becaule  uicn  were  more  nearly  con- 
cerned than  ai.gcls  in  what  was  con:.  I;ut  why  Moles 
and  Ellas  rather  ihi'.n  any  otl-,er  nun  :  i.  Bccsufe  Mofes 
wai  the  g'Ver  of  the  law,. and  El:as  the  chief  ftf  ;he  pro- 
phets :  t\cw  !  .  attend!;  it  I  poit  Chrill  did  ft.cw 
the  confeniol  ■  •  iJ  t!  r  ]-•'■■-,  ]-f:-~  \:'\h  Chrift,  ar.d 
tlicir  accomphinntciirs  and  caul'o 

Get"  '  l.'.,f; 


i-^tS 


St.       L     U     K     E. 


Chap.  ix. 


iliefc  t«o  rocii  were  ilit  wolt  laborious fervants  «)f  Chrift; 
hotlj  Adventured  ihcir  lives  in  God's  c.iiiff,  nnd  therefore 
f:cri  highly  Iionoureii  by  h.iin  ;  for  tiv-le  that  lionour  liim 
♦ic  will  honour.  /^.  '1  lie  carriage  and  behaviour  of  the  dil- 
liples  upon  ihisgreiftoccarioii.  (i .)  They  fupplicate  Jcfus; 
ihey  do  not  pray  to  Mofcs  or  Elias  but  toCiirill,  Mjfler 
••t\s  ^i:d  b:ing   hert  :     O   whJt  a  ravifliinjr   comfort   and 
fjlJifaiU'on  is  the  communion  and  fellowfljipof  the  faints! 
but  \\:Z  ]-.rerer.ccof  Chrill  antongftthein,  renders  their  joy 
tranfporting.   (2.)  Theyi)t-otFerthe:rfer\ice  to  further  the 
continuance  of  what  they  liid  enjoy  ;    IM  us  muke  three 
iaift:rnachs  :  Saints  will  flick  at  no  colt  or  pains  fo'r  the  en- 
joyment of  ChrUl's  prefcnce  and  his  people's  company. 
I^iirr.  hence,  'J'hat  a  glinipfe  of  heaven's  glory  is  fufficieni 
to  raife  a  foul  into  ecttafy,  and  to  make  it  out  of  love  with 
worldly  company.   [^.)  That  we  are  apt  to  dcfire  more  of 
lie.Tven  upon  carih  tiian  God  will  allow  us;  we  would  have 
the  heavenly  glory  come  down  to  us,  but  are  not   willing 
by  death  to  go  up  to  that.    «;.  Haw  a  cloud  was  put  before 
the  ilifciples  eyes,  when  the  divine  glory  was  inanifefled  to 
them,  partly  to  allay   the  luilre  and  rcfplendcncy  of  that 
glory,  which  they  were  fwallowed  up  with  ;  the  glory  of 
heaven  is  inlupportable  in  this  inii)erfect  flate,  sve  cannot 
bear  it  unveiled;  and  partly  did  this  cloud  come  to  hinder 
their  looking  and  pry  i  n't  farther  into  this  glory:  Wemuft 
be  content  to  behold  God  through  a  cloud  darkly  here,  ere 
Jong  wefliall  fee  him  face  to  face.  6.Theteftiniony  given 
out    of  the  cloud  by  God   the  father,  concerning  Jefus 
Chrift  his  Son ;  This  is  my  hchved  Son,  hear  him.   Where 
r.ote,   I.  The  dignity  of  his  perfon,he;Vw)'  Sow,  for  nature 
co-efieiitial,  and  for  duration  co-eternal  with  his  Father. 
2.   The  cndearednefsof  his  relation.  He  is  my  hehvceJ  Son 
becaufe   ofhi^  conformity  to  ine,  and  compliance  with  me; 
l.kenefs  is  the  caufe  of  love,  and    an    union   or  harmony 
of  wills,  caufes  a  mutual  endearing  of  afreftions.     3.  The 
authority  of  his  doiJlrine,  Hear  ye  him  ;   "  Not  Moles  and 
£lias,  who  werefervants,  butChriftmy  Son,  whom  I  have 
authorifed  and  appointed  to  be  the  great  prophet  and  teach- 
er of  niy  church;   therefore  adore  him  as  my  Sou, believe 
in  him  as  your  Saviour,  and  hear  him  as  your  Lawgiver." 
The  obedient  ear  honours  Clirift  more  than  either  thega- 
zing  eye,  the  adoring  knee,  or  the  applauding  tongue. 

37  And  it  came  to  pafs,  that  on  the  next  day., 
when  they  were  come  down  from  the  hill,  much 
people  met  him  :  38  And  behold,  a  man  of  the 
company  cried  out,  faying,  Mader,  I  befeech  thee 
look  upon  my  fon ;  for  he  is  mine  only  child,  gg 
And  lo,  a  fpirit  takcth  him,  and  he  fuddenly  cricth 
out ;  and  it  tearethhim  that  he  foamcth  again,  and 
hruifing  him  hardly  departcth  from  him.  40  And 
1  befou^htthy  difciplcs  to  call  him  out;  and  they 
could  not.  4 1  Andjcfus  anfwcring,  faid,  O  faith- 
kfsandpreverfe  generation,  how  long  (hall  I  be 
with  you,  and  fuller  you?  bring  thy  fon  hither. 42 
And  as  he  wasyet  a  comjng,  the  devil  threw  him 
down,  and  tare  him.  And  Jefus  rebuked  the  un- 
clean fpirit,  and  healed  the  child,  ani  delivered 
iiim  at'-un  !■•  }-.\'.  farhcr. 


Ohfer-je  here,  I.  The  perfon  brought  to  Chrift  for  help 
and  healing,  one  b^idily  polTeftby  Satan,  who  rent  and  tore 
him,  but  r.ither  to  torment  than  to  difpatch  him;  O  ho^ 
does  Satan  delight  to  do  hurt  to  the  bodies  as  well  as  the 
fouls  of 'mankind  !  Lord!  abate  hij  po.ver,  fince  his 
malice  will  not  be  abated.  2.  I'he  perfon  whoreprcfented 
his  fad  condition  to  our  Saviour,  his  compalfionatc  father 
who  kneeled  down  and  cried  out.  Need  will  rikake  a  per- 
fon  both  humble  and  eloquent  ;  every  one  has  a  tongue 
to  fpeak  for  himfelf,  hai»py|lie  that  keeps  a  tongue  for  others 
3.  The  phyficians  which  this  diftreiled  perfon  is  brought 
unto,  fir!t  to  the  difciplcs,  and  then  to  jcfus  :  We  never 
apply  ourfelvesimportunately  tothe  God  of  power,  till  we 
defpair  of  the  creatures  help.  15ut  what  hindered  thedif- 
ciples  that  they  could  not  caft  this  evil  fpiritout.  Why  it 
was  their  unbelief;  0  faithUfs generation  J  Learn  thence. 
That  the  great  obftacleandobftrudion  of  all  blellings,  both 
fpiritual  and  temporal,  coming  to  us,  is  our  wretched  infi- 
delity arid  unbelief.  4.  The  fovereign  power  and  abfolute 
authority  which  Chridt  had  when  on  earth  over  the  devil 
and  his  angels !  Jefus  rebuked  him,  cajt  him  out,  andcharged 
him  to  return  no  more  into  him.  This  was  a  proof  and  de- 
monflratiou  of  the  Godhead  of  our  Saviour,  that  in  his 
own  name,  that  is  by  his  own  power  and  authority,  he 
could  and  did  caft  the  devils  out. 

43  H  And  they  were  all  amazed  at  the  mighty 
power  of  God.  Biit  while  they  wondered  every  ont 
at  all  things  which  Jefus  did,  he  faid  nnto  his  dil- 
ciples,44Let  thefefayingsCnk  down  into  your  ears: 
for  the  fon  of  man  fhall  be  delivered  into  the  hands 
of  men.  45  But  they  underftood  not  this  faying, 
and  it  was  hid  from  them,  that  they  perceived  it 
not :   and  they  feared  to  alk  him  of  that  faying, 

Obfcrvable  it  is,  how  frequently  our  Saviour  forewarned 
liis  difciples  of  his  approaching  fuffcrings,  and  as  the  time 
of  his  fuffcrings  drew  nearer,  he  did  more  frepuently  warn 
them  of  his  death.  But  all  was  little  enough  to  arm  them 
againft  the  fcandal  of  the  crofs  ;  and  to  reconcile  them  to 
the  thoughts  ol  his  fuffering  condition  ;  how  an  ordinary 
prophet  Ihould  be  delivered  into  the  hands  of  men  they 
could  eafily  unlcrftand,  but  how  theMefliah  Ihould  be  fo 
treated  they  cculd  no:  apprehend;  fo.r  the  difciples  had 
taken  up  the  common  opinion.  That  the  MefTias  was  to 
be  a  temporal  prince,  and  Ihould  conquer  and  reign  here 
upon  earth  ;  and  how  to  reconcile  this  with  being  killed, 
they  could  no  ways.ipprehend  :  and  they  were  afraid  to 
be  too  particular  in  their  enquiries  about  i-t.  Now,  from 
Chriil'«  fo  frequently  warning  his  difciples  of  liis  approach- 
ing fulferings,  we  may  gather.  That  we  cr.n  never  h.car, 
either  too  often,  or  too  much,  of  the  doiflrineof  the  crols 
nor  be  too  frequently  inflruftcd  Hi  our  duty  to  prepare  for 
a«  fuffering  flate  ;  as  Chrifl  went  from  his  crofs  to  his 
.  crown,  from  a  Ifate  of  abafement  to  a  Hate  of  exaltation, 
fo  inuft  all  his  di.''ciples  and  followers  cxpetft  likewife. 

46  1  Then  there  arofea  rcafoiiing  among  them 
which  of  them  Ihould  be  greatell.  47  Andjcfus 
perceiving  the  thought  of  thrir  heart,  took  ;i  child 


.Chai*.    IX, 


St, 


LUKE. 


»37 


and  fet  it  by  him,  .^8  And  faid  unto  them,  Who- 
focvcr  ihall  receive  this  child  in  my  name,  receiv- 
cth  me;  and  whofoever  fhall  receive  me,  rcceiveth 
him  that  fent  me  :  for  he  that  is  leaft  among  you 
all,  the  fame  fhall  be  great. 

It  niav  juftly  fcem  a  wonder,  thnr  when  our  blelTed  Sa- 
viour difcourled  Co  frequently  with  the  difciples  ahout  his 
fufferings,  that  they  fhould  at  the  fame  time  he  difpuiing 
about  precedpncy  and  pre-tminency,  which  of  them  fhoiild 
be  the  greateft,  liie  firft  in  place,  and  the  highert  in  dignity 
and  honor.  But  from  thisinftance  wc  nny  /earn,  That 
the  hoiielt  and  b;'ft  of  men  are  too  prone  to  ambition,  rea- 
dy to  catch  at  the  biit  of  honor,  to  afFt  Jt  a  precedency  be- 
fore, and  fupcrioriiv  over  others:  Here  the  apolUes  them- 
felves  were  touched  with  the  itch  of  unhiti m  ;  to  cure 
thif,  our  Saviour  fets  before  tliein  n  little  child,  asthe  pro- 
per emblem  of  humility  ;  lliewing  th.it  wc  ought  to  be  as 
free  from  pride  and  ambition  as  a  young  child,  which  af- 
fects nothing  of  precedency.  Such  as  are' of  the  higheft 
eminency  in  the  church,  ought  to  be  fingvilarly  adorned 
with  the  grace  of  humility,  looking  upon  themfelvesas  ly- 
ing under  the  greateft  obligation  to  be  moll  eminently 
ufeful  and  ferviceable  to  the  church's  good. 

49  And  John  anfvvered,  and  faid,  Mafter,  we  faw 
one  calling  out  devils  in  thy  name;  and  we  for- 
bade him,  becaufe  he  followeth  not  with  us.  50 
And  Ji'.fus  faid  unto  him.  Forbid  him  not:  for  he 
that  is  not  againfl;  us,  is  for  us. 

Cbferve  here,  i.  St.  John's  relation  of  a  matter  of  fact 
to  our  Saviour,  namely,  his  forbidding  one  to  cafl  out  de- 
vils in  Chrift's  n.'.ine,  that  did  not  follow  Chrill  as  they 
did.  Though  only  the  difciples  which  followed  Chrift  had 
a  commillion  to  work  miracles,  yet  were  there  others,  no 
enemies  to  Chrift,  who  in  imitation  of  the  difciples,  did 
tttempt  to  do  the  like;  and  God  was  pleafed,  for  the  ho- 
nor of  his  Son,  in  whofe  name  they  caft  out  devils,  to  give 
them  fometimes  fuccefs.  2.  The  action  of  his  difciples 
towards  this  perfon:  We  forb.-jde  him,  becaufe  he  fd- 
h-jjetb  not  with  us.  Where  is  obfervable,  their  raflinefs, 
in  forbidding  him  of  their  own  heads,  before  they  had 
confuUed  Chrift  about  it;  and  their  envy  and  ennilation, 
in  that  they  were  grieved  and  difcontented  that  good  was 
done,  bec.nufe  they  did  not  do  it :  It  is  as  hard  a  matter 
to  look  upon  the  gifts  of  others  without  envy,  as  it  is  to 
look  upon  our  own  without  pride.  ■^.  Our  Saviour's  re- 
ply; Forbid  him  not:  Becisfe  our  Saviour  knew,  that  this 
action  of  carting  out  devils  in  his  name,  would  fome  ways 
redound  to  his  glory;  although  he  undertook  the  matter 
without direftion  from  Chrift:  We  ought  not  to  cenfure 
:.nd  condemn  thofe,  who  do  that  which  is  good  in  iifclf, 
though  they  fail  in  the  manner  of  their  doing  it.        ^ 

51  9  And  it  came  to  pafs,  when  the  time  was 
come  that  he  Ihould  be  received  up,  he  iledfaflly 
fct  his  face  to  go  to  Jcrufalem. 

The  time  now  drew  on,  wherein  our  Saviour  was  to  be 
received  up  into  heaven  ;  and  .iccordhigly,  he  fcts  his  fic« 


to  go  to  Jerufalein,  that  he  might  there  fulTer,  and  from 
thence  afcend.  Now  here  we  have  obfervable,  i.  That 
although  Jerufalein  was  the  neft  of  his  enemies,  the  ftage 
on  which  his  bloody  fufferings  were  to  be  acled,  the  fatal 
place  of  his  death,  yet,  not  terrified  with  d.inger,'  he 
fets  his  face  for  Jerufalein;  that  is,  come  v.'hat  will,  he 
will  go  with  an  invincible  courage  and  refolution.  Learn 
thence,  That  although  Chrift  had  a  perfeft  and  exact 
knowledge  of  all  the  bitter  fufferings  he  was  to  undergo, 
for  and  on  behalf  of  his  members,  yet  did  it  not  in  the 
leaft  didiearten  him  in,  or  difcourage  him  from,  that  great 
and  glorious  undertaking.  2.  That  though  Chrift  was  to 
fuffer  before  he  diil  afcend,  and  to  be  lifted  up  upon  the 
crofs  before  received  up  into  heaven,  yet  is  ther6  no  men- 
tion of  his  death  here,  but  of  his  afcenfioii  only  ;  as  if  all 
thoughts  of  deitii  were  fwallowed  up  in  his  victory  over 
death  ;  teaching  us,  by  his  exaniple,  to  overlook  our  fuf- 
ferings and  death,  as  not  worthy  to  be  named  or  mention, 
ed  with  that  glory  which  we  are  received  into  after  death. 
The  Evangelift  does  not  fay  the  time  was  come  when  he 
fliould  fuffer,  but  when  he  iliould  be  received  up. 

52  And  fent  meflengers  before  his  face  :  and 
they  went,  and  entered  into  a  village  of  the  Sama- 
ritans to  make  ready  for  him.  53  And  they  did 
not  receive  him,  becaufe  his  face  was  as  though 
he  would  go  to  Jerufalem. 

Our  Saviour  was  now  going  from  Galilee  to  Jerufalem  ; 
and  being  to  pafs  through  a  village  of  Samaria,  he  fent 
meflengers  before  him  to  prepare  entertainment  for  him. 
The  Son  of  God,  who  was  heir  of  all  things,  fends  to, 
and  fues  for  lodgings  in  a  Samaritan  cottage.  O  blcfled 
Saviour,  how  can  wc  be  abafed  enough  for  thee,  who  thus 
neglected  thyfclf  for  us!  It  was  thy  v. ill  to  ajipiMr,  not  in 
the  figure  of  a  prince,  but  in  the  form  of  a  iervant ;  yec 
the  people  in  the  Samaritan  villages  would  not  receive  him. 
Strange!  to  hear  the  Son  of  Cod  fue'for  a  lodging,  and  be 
denied:  But  the  reafon  was,  the  difference  of  religion 
which  was  between  the  Jews  and  Samaritans  :  The  Jews 
wordiipped  at  the  temple  in  Jerufalem  ;  the  Samaritans  at 
a  temple  of  their  own,  built  upon  mount  Geriziin.  Upon 
the  building  of  this  new  temple,  there  arofe  fo  great  a 
feud  between  the  Jews  and  Samaritans,  and  in  procefs  of 
time  fuch  an  implacable  hatred,  that  they  would  not  (hew 
common  civility  one  to  another.  A  Samaritan's  bread  to 
ajew,  was  no  better  than  fwine's  flelh:  They  would  ra- 
ther thirft  than  drink  of  Samaritan  water.  Hence  v»e 
learn.  That  no  enmity  is  fo  dcfperate,  as  :har  which  arifes 
from  matters  of  religion. 

54  And  when  his  difciples  James  and  John  faw 
this,  they  fafd,  Lord,  wilt  thou  wc  comm.uid  fire 
to  come  down  from  heaven,  and  confume  them, 
even  as  Elias  did  ? 

Here  zbfcrvr,  i.  The  crime  which  the  Samaritans  were 
guilty  of.  No  affront  muft  be  accounted  little,  no  indig- 
nity light,  that  is  offered  to  the  Son  of  God  :  But  the'.e 
men  did  not  revile  Chrift,  nor  any  of  his  retinue,  tbat  we 
read  of;  they  dial  not  violently  aClu!:  !.;  :i^  they  did  not 

follow 


«38 


St. 


LUKE. 


follow  him  with  ftrnes  in  their  hands,  or  l>Iafj)hf  mies  in 
their  mouth'!  ;  but  the  wrong  and  injury  was  only  nega. 
tive,  Thty  receividhim  not  :  They  denied  him  a  night's 
IcK.'ging,  and  tiiis  not  out  of  any  diflike  of  his  perfon,  but 
from  an  antipathy  againft  his  nation.  2.  The  carriage  of 
the  dilciples  upon  this  occalion.  It  was  thus  far  com- 
mendable, that,  from  the  endeared  love  which  they  bore 
to  their  Marter,  they  did  highly  relent  the  churlifh  denial 
of  an  aft  of  kindnefs  towards  him  :  A  gracious  heart  is 
holily  impatient  a;  the  fight  of  any  indignity  offered  to 
Chrilh  Uut  the  r  fault  was,  that  they  were  too  far  tranf- 
ported  with  pallion  and  revenge,  even  to.delirethe  death 
and  deftruftion  of  the  uncivil  c-amaritans  :  H'ilt  thou  that 
lue  coninianJ  fire  to  come  do'vn  frt/tu  heaven  and  confume 
them  .'  rhey  did  not  fay,  Mafter,  will  it  pleafe  thee,  who 
art  Lord  of  the  creature,  toconin)and  fire  to  come  down; 
Nor  did  they  fay.  If  it  be  thy  pleafure,  command  us  to 
call  down  fire  :  But,  Wilt  thou  that  we  command  fire  ? 
Tliis  favours  too  much  of  pride,  cruelty,  and  revenge  ; 
fo  dangerous  is  a  mifguided  zeal. 

55  But  he  turned,  and  rebuked  them,  andfaid, 
Ye  know  not  what  manner  offpirit  ye  are  of.  56 
"For the  Son  of  man  is  not  come  to  deftroy  men's 
lives,  but  to  fave  than.  And  they  went  to  another 
village. 

Here  we  have  our  Saviour's  cenfure  of  the  rafh  and  hot 
•motion  of  his  difciples,  which  proceeded  firftfrom  igno- 
rance of  thcmfelves.  Ye  know  not  -wbut  fpirit  ye  are  of:  Ve 
are  not  now  under  the  rough  and  four  difpenfation  of  the 
law,  but  under  the  calm  and  gentle  inflitution  of  the  gof- 
pel,  which  deligns  univerfal  love,  peace,  and  good  will  to 
all  mankind.  Hence  learn,  firft,That  a  cruel  and  revenge- 
ful fpirit  is  dircdlly  contrary  to  the  defign  and  temper  of 
chri(iianity.  Secondly,  That  no  difference  in  religion, 
no  patience  of  zeal  for  God,  can  warrant  and  iuftify  fuch  a 
fpirit  and  temper.  Again,  this  rafVinefb  in  the  difciples 
proceeded  frorn  their  ignorance  of  Chrill  their  I^ord  and 
Mailer,  as  well  as  of  themfelves;  The  S'm  of  r:an  did  not 
come  to  dejlroymcn's  lives  but  to  fave  them  ;  that  is  the  pro- 
per intent  and  defign  of  my  coming,  was  to  fave  and  not 
deftroy,  though  the  accidental  event  of  it  may  be  otherv>  i(e 
through  the  rnalice  and  prevcrfcnefs  of  men.  Learn,  That 
it  wasthe  defign  of  Chrift,  and  his  holy  religion,  to  dif- 
CDunrenance  all  fircenefs,  rage,  and  cruelty,  in  men  one 
towardr  another;  and  toinfpire  them  univerfally  with  a 
fpirit  of  love  and  unity.  Chrift  is  fo  far  from  allowing  Ui 
to  perfecute  rhcm  that  hate  us,  that  he  forbids  us  to  haic 
them  that  perfecute  us, 

57  ^  And  it  came  to  pafs,  that  as  they  went  in 
the  way,  a  certain  iiwn  i.iid  untohim.  Lord,  I  will 
follow  thee  whitherfocier  thou  gocft.  ^SAndJe- 
{'\\^  faid  unto  him,  Fo.xte  luve  holes,  and  birds  of 
the  air  have  ncfts  ;  but  tLc  Son 'of  man  liath  not 
where  to  lay  his  head. 

Obftrve  hrre,i.  A  p' rion  rcfolving  to  follow  Chrift  ;  a 
/XonJ  reCohirion,  if  made  deliberately  and  wiftly,  not  for 
.JJoifter  cnds,or  fccii!  ir  advantagc£,which  it  i-  to  be  ftared 


Chap.  rx.     \ 

Saviour's  infwer;  /"o  ,  fayihe        ' 


was  the  cafe  here,  by  our  Sa 

Foxes  hai'e  holei, and  the  birdi  (f  the  a'lr  have  r.rjl  s.  hut  tie 
Son  of  man  has  not  -jubere  to  lay  hit  head  •  As  if  Ciirilt  h.  d 
faid,  "My  condition  in  the  world  is  very  poor,  J  h.tve  no 
houfe  of  refidence  that  I  call  my  own,  the  birds  of  the  air 
have  their  fixed  nefts,  and  the  beaftsof  theeanh  have  ili.  ir 
dens  and  holes,  but  I  have  no  fixed  habitation  ;  thcr'.fore 
if  you  think  to  follow  me  for  the  fake  of  worldly  advantage 
you  will  find  yourfelf  greatly  difappointed,"  Learn  beiice 
'i  hat  fuch  men  will  find  themfelves  miferably  mili-k-:!), 
snti  preatly  difappointed  who  cxpeft  to  gain  any  thing  bj 
following  of  Chriil,  but  their  fouls  f  I  a  ion.  It  was  a 
common  opinion  among  the  Jews,  th..t  lu  dilciples  of  the 
Mediah  fhould  get  wealth  and  honour  by  following  of  hiai 
'Tis  likely  what  this  perfon  faid,  proceeded.from  this  opi- 
nion :  Accordingly,  Chrift  difcourages  him  from  fuch  ex- 
ptcT:ation,  by  laying  before  him, his  mean,  poor,  and  low 
condition,  in  which  lie  was  to  be  follow  f  d  by  his  ddcipies; 
as  if  Chrifl  had  faid,  "If  you  expedl  temporal  advantage* 
by  following  of  me,  you  will  be  muchmiitaken,  for  liia\c 
nothing  I  can  call  my  own." 

59  And  he  faid  unto  another,  Follow  me.  But  he 
faid.  Lord,  fuEFer  me  firll  to  j^o  and  bury  my  f.ither. 
60  Jefus  laid  unto  him,  Let  thj  de.id  bury  their 
dead;  but  ^o  thou  and  preach  tiic  kiuj^dom  of  God. 

We  are  not  to  fuppofe  by  this  prohilntion,  that  Chrift 
difallows  or  difapproves  of  ary  civil, jlHce  from  one  jierlon 
to  another,  much  ieis  of  a  child  to  a  parent,  either  living 
or  dying  :  but  he  lets  us  know,  i.  I'hut  no  office  of  love 
and  fervice  to  man  muft  be  preferred  bei'ore  our  duty  to 
God,  to  whom  we  OA'e  our  firll  and  chief  obedience,  i- 
That  lawful  and  decent  offices  become  finful,  when  they 
hindergreater  duues.  3.  I'hat  fuch  as  are  called  hv  Chrift 
to  preach  the  gofpcl,  miifl  mind  that  ..lone,  and  le«.  e  in- 
ferior duties  to  inferior  pcrfons  ;  as  if  Chrift  had  fa;d, 
"Others  willferve  wellenough  tobury  the  d^ad,  but  thou 
that  art  called  to  minifter  unto  God,  mull  do  that  unto 
which  thou  art  called."  Under  the  law  the  prielh  might 
not  come  near  a  dead  corpfe,  nor  meddle  with  the  intcr- 
nient  of  their  own  parents  ;  unto  which  cur  Saviour  here 
probiibly  alludes. 

61  Another  alfo  faid,  Lord,  I  will  follow  thee  ; 
but  let  me  firll  go  bid  them  farewel  tvliich  are  at 
home  at  my  houfe.  62  And  Jefus  faid  unto  hitn. 
No  man  having  put  his  hand  to  the  plough,  and 
Jookin^  back,  is  fit  for  the  kingdom  of  God. 

Here  we  lijve  another  perfon  that  j,>romifeth  to  follow 
Chrift,  but  dfiireth  leave  firft  to  feiile  the  affairs  of  his 
family,  and  to  take  If  ave  of  his  friends:  Our  Saviour  tclU 
liim,  li  he  would  be  one  of  his  inmUU-rs,  he  mufl  be  like 
a^ioughman,  who  I^'oks  forward,  and  not  b-ick-vard,  or 
he  wll  ne\cr  make-  his  furrows  right,  they  v.ill  be  eiilier 
too  deep  or  too  narrow,  he  mult  mind  his  plough  only, 
1  In?'.  ii;ulf  they  thatare  called  to  the  work  of  the  minilfry 
mind  it  wholly, atteiul  to  thm  alone:  their  iwhole  time,  tlicir 
whole  (l!ei)<.yh  imill  be  dt voted  to  it  :  The  thi'.ig-  of  th; 
world  are  things  behind  hem,  they  luufl  nui  Ivuk  back 


Chap.  X. 


3r.      L    U    K    E. 


239 


upon  them:  Nothing  can  juftifya  min'ifler  concerning  him- 
ftlf  with  the  incumbrances  of  worldly  bufinefs,  but  only 
perfecl  iiecclTity  for  the  fiip-^ort  of  himfelf  ami  his  family. 
Again,  ploiighinp;  work  is  hard  work,  a  ilrong  and  ileady 
hand  is  required  tor  it ;  iie  th.it  ploughs  muU  keep  on, and 
make  no  baulk?  of  the  hardeft  ground  he  lueeis  with  : 
Verily  no  difficulties  mull  difcourage  either  miniflertor 
people  in  th€  way  of  th«ir  duty. 

CHAP.     X. 

AFTER  thcfe  things,  the  Lord  appointed  other 
leventy  allb,  and  lent  them  two  and  two  be- 
fore hisface  into  every  city,  and  place  whither  he 
himfelf  would  come. 

The  captain  general  of  our  falvation,  Chrift  Jefus,  ha- 
vingcalledjComir.iirioned,  and  fentforth  his  twelve  jpollles 
as  great  coumanders,  to  fubdue  his  native  kingdom  of 
Ilrael  to  himfelf,  at  the  fixth  chapter  of  this  g.<lpel  ;  in 
this  chapter  he  fendeth  after  themaband  of  feveniy  aux- 
jllery  forces  to  aid  and  alliit  them.  Where  no/r  i.  The 
perfon  comn)ilEoiiing  snd  fending  tliem  forth  ;  Chrill 
liimfelf.Thence  lc\irnl hit  none  ought  to  take  upon  them 
the  o(Scc  r.f  preaching,  or  other  mii:;lif  rial  functions  in 
the  church  till  there  unto  called  by  Chrift  himfelf.  The 
twelve  apoftles,  v.nd  leventy  diciples,  had  an  immediate 
mi/Tion  from  Chrift  himfelf  :  All  his  minifters  now  are 
callevi  mediately,  and  receive  their  authority  from  Clirift 
by  the  hands  of  the  governors  of  his  church.  2  The 
manner  of  their  fendiro;.  twoandtwoina  company,  partly 
to  luake  their  meflageof  more  authority,  partly  to  ttftify 
their  mutual  confent  in  the  Jo«ftr;iiC  they  tnught,  andpar:ly 
to  comfort  and  encourage,  to  help  and  ftrengthen,  to  aflift 
and  fupport  each  other.  In  imitation  of  this  example,  the 
Jefuits  lend  forth  their  emiffaries  by  pairs,  "Jcfuxts  femptr 
J'unt  bini,  ic.  Letirn  hence,  That  the  minifters  of  the 
gofpcl  do  ftand  in  great  need  of  the  mutual  help  and  com- 
fort, of  the  united  afl'iftance  a;;d  encourarrenient  of  each 
other,  in  the  weighty  duties  of  ;heir  calling  and  funftion. 
Our  Saviour,  in  the  next  vei  fe,  compares  his  minifters  to 
harveft  labourers,  who  are  to  help  and  aflift  one  another, 
the  ftrong  endeavouring  to  ftrengihen  the  hands  of  the 
weak.  But  Lord  !  what  tears  arc  fuflicient  to  bewail  the 
want  of  love  and  unity,  yea  the  prevaltncy  of  that  envy 
and  malignity  which  is  found  too  often  among  the  minif- 
ters ot  the  gofpel  ?  fo  that  inftead  of  going  forth  two  by 
two,  happy  is  he  that  is  alone  in  a  place.  Well  might 
Melanfthon  blefs  God,  when  he  lay  a  dying,  that  he  was 
going  to  a  place  where  he  (hould  be  freed  from  the  impla- 
cable hatred  of  divines ;  this  is,  and  ought  to  be  for  a  la- 
mentation. 

2  Therefore  faid  he  unto  them,  the  harveft  tru- 
ly n  great,  but  the  labourers  are  few :  pray  ye 
tiierefore  the  Lord  of  the  harveft,  that  he  would 
fend  forth  labourers  into  his  han^eft. 

* 

Note  here,  \.  That  God's  church  is  an  harveft  field.  2.. 
That  the  minifters  of  God  are  labourers  in  his  harveft,  un- 
der God,  the  Lord  of  the  harveft.  3.  That  to  God  alone 
dpthir  belong  tg  fend  forth  labourers  into  his  harveft.  and 


none  niuft  thruft  thcmfelves  in  till  God  fends  them  forth. 
Pray  ye  ike  Lord  of  the  harvtj},  that  he  ijouU  fend  firth 
labourers.  4.  That  the  number  of  faithful  labourers  is 
comparatively  fmall  and  few  :  The  fcribes  and  Pharifees 
in  the  Jewilh  harveft  field  are  many  ;  yet,  (ays  Chrift, 
The  labourers  are  fe-j).  5.  That  it  is  the  church's  duty 
to  pray,  and  (hat  earnelUy  and  incelT'antly,  10  God  the 
Lord  of  the  harveft,  (o  incrcafe  thejiumber  of  faithful  la- 
bourers J  and  to  fend  forth  more  labourers  into  his  bar- 
veft. 

3  Go  your  ways :  behold,  I  fend  you  forth  as 
lambs  among  wolves.  4  Carry  neither  purle,  nor 
fcrip,  nor  fhoes  :  and  f.ilutc  no  man  by  the  way_ 

Our  Saviour,  i.  Arms  his  difciples  againft  the  difiicul- 
ties,  dangers  and  difcouragements  which  theyn»ight  meet 
with  in  the  conrfe  of  their  miniftry,  by  telling  them,  that 
he  feat  ihem  forth  as  iambs  among  wolves;  thereby  in- 
timating, that  the  enemies  of  the  gofpel  have  as  great  an 
inclination,  from  their  malicious  nature,  to  devour  an  J 
deftroy  the  minifters  cf  Chrilt,  as  wolves  have  from  their 
natural  temper  to  devour  lambs;  Bthild Ijend ywfnrth as 
iambs  atnong  vjolves.  2.  Our  Saviour  direfts  thera  in  this 
their  firuiexpcdition  to  preach  the  gofpel,  to  committhem- 
felves  to  the  gracious  care  and  good  providence  of  God, 
both  for  provifion  .nd  proiectioii ;  carry  neither  purfe,  r.or 
fcrip,  n-ir  f}ug\  fays  St.  Matthew;  as  if  he  had  faid,  Truft 
Ccd  with  the  care  of  our  lives,  rely  upon  his  providence 
both  foi  protection  and  provifion  :  Yet  mult  we  take  no- 
tice, that  this  W.1S  only  a  temporary  command,  given  to 
the  dilciplcs  for  this  particular  journey,  which  they  were 
quickly  to  Jifpatch  ;  for  in  the  general,  Chrift  allows  his 
minifters,  as  well  as  others,  to  exercife  a  prudent  and  pro- 
vident ere  for  themltlves,  and  their  families.  And  as:: 
is  the  minifter's  duty  to  truft  God  in  the  ufe  of  prudential 
means  for  their  maintenance,  fo  it  is  the  people's  duty  to 
take  care  for  their  minifters' comfortable  Uibiiitcnce.  Toe 
-aiorkmar.  ;j  -.worthy  of  his  meat,  fays  our  Saviour  ;  that  a, 
of  all  neceflary  fupplies  ;  he  is  worthy  of  a  comfortable 
fublirtence,  and,  where  it  may  be  had,  of  an  honorable 
maintenance. 

5  And  into  whatfoever  houfe  ye  enter,  frrft  fay. 
Peace  he  to  this  houfe.  6  And  if  the  Ion  of  peact 
be  there,  your  peace  ftiall  reft  upon  it ;  if  not,  it 
fliall  turn  to  you  again. 

Here  our  blefled  Saviour  direfts  his  difciples  liow  10 
manage  theinfelves  in  the  executing  of  their  office ;  /'"o 
•whatfoever  houfe  ye  enter,  firit  fay.  Peace  be  to  this  ko'ij^- 
They  muft  wilh  peace  lo  the  fons  of  peace,  yea  to  i^^ 
enemies  of  peace  alfo  ;  and  as  their  peace  fhall  reft  tip"^ 
the  one,  ib  fliall  it  return  from  the  other.  Pence  ie  to 
-this  houfe  is  a  fit  falutation  for  them  to  ufe,  who  were 
the  difciples  and  ainbafladors  of  the  Prince  of  Peace;  and 
very  agreeable  to  the  gofpel  they  were  to  preach,  w  Jiicji 
was  a  gofpel  of  peace;  And  it  was  a  prjyer  as  well  as  a 
falutatio!) ;  the  difciples  were  to  fpeak  it  not  from  the  lips 
only,  but  from  the  heart  alfo.  Peace  is  the  inulic  v  hicii 
both  men  and  angels  are  delighted  with,  and  ihcchriftinn 
religion  is  the.  greatcll  proa;o;cr  aiidprel'erver  of  it,  thu 

coinin.'inJ'j 


2.1,0 


St. 


LUKE. 


Chap,  ix. 


commands  us  to  pray  for  peace,  U  ftllow  c/ier  peace,  to 
part  viUb  our  coat  and  cloak,  that  is,  with  our  civil  rights, 
fcr  peace  :  andifit  he  pifjlhle,  to  live  peacetiblyiuith  all  men. 
2.  As  the  injuniflioii  given  by  our  Saviour  to  his  dil'ciples 
fo  ddivera  (iiefiageof  peace,  rirlt  fay,  I'eace  he  to  this  /mtj'c; 
To  the  prediclion  of  what  fliould  bclal  them  in  the  deiivtry 
of  this  their  mcfl'age.  Their  lalutation,  though  it  be  peaca 
j'et  will  not  find  a  we'conie  and  entertainment  with  all 
perfons,  but  only  with  the  fons  of  peace.  Jf  the  Jons  of 
peace  be  there,  your  peace  Jhall  refi  upw  It.  3.  An  encou- 
ragement not  to  be  afraid  of  delivering  their;  raeifuge, 
though  it  v.anted  fnccefs_,//_)owr  peacerejl  net,  itjhall  re- 
turn to  you  again.  Learti,  i  .That  as  there  was  at  the  firft 
preaching  of  the  gofpel,  fo  there  is,  and  always  will  be 
fome  that  are  fons  of  peace,  and  others  that  trc  enemies 
Unio  peace.  2.  That  this  peace  will  reft  on  none  but 
thofe  that  arc  fit  to  receive  it.  3.  That  though  it  doth 
not  reft,  yet  it  fnall  not  be  loft  but  return  again  to  thole 
that  publi:-Ii  it.  Minifters  can  but  fay,  reace  be  to  this 
houje,  they  cannot  make  it  reft  there  ;  we  can  offtr  terms 
of  peace  to  a  loft  world,  but  cannot  compel  men  to  accept 
them";  and  if  they  finally  refufe  them,  'i.'e  fuall  tie  ajwect 
fuvour  unto  Cod,  as  wdi  in  them  that  pirijb,  as  in  them, Sec. 

7  And  in  the  fame  houfe  remain,  eating  and 
drinking  fuch  things  as  they  ,:,ive:  for  the  labourer 
is  %vorthy  of  his  hire.  Go  not  from  houfe  to  lioul'e. 
8  And  into  whatfoever  cityye  enter,  and  they  re- 
ceive you,  cat  fuch  things  as  are  let  before  you:  g 
And  heal  the  lick  that  are  therein,  and  L\y  unto  them 
The  kingdom  of  God  is  come  nigh  unto  you:  10 
But  into  whatfocver  city  ye  enter,  and  they  receive 
you  not,  go  your  ways  out  into  tbc  ftreets  of  the 
fame,  and  fay,  11  Even  the  very  dull  of  your  ci- 
ty, which  cleaveth  on  us,  we  do  wipe  off  againft 
you:  notwithftanding,  be  ye  fure  of  this,  that  the 
kingdom  of  God  is  come  nigh  unto  you.  12  But 
1  fav  unto  you.  That  it  fliall  be  more  tolerable  in 
that  day  for  Sodom  than  for  that  city. 

Here  our  Saviour  gives  his  difciples  fundry  directions 
lio'.v  tomanageihenifelves  in  this  expedition  forpreaching 
the  gofpel.  He  enjoins  them,  i.Toobferve  the  rules  of  de- 
cency ingoing  from  place  toplace,  having  entered  an  houfe 
tocontinue  there,  not  changing  their,! odgingand'goingfroH 
houfe  to  houfe,  thereby  avoiding  all  fliew  of  lightnefs  and 
inconftancy,  and  tellifying  all  gravity  and  ftayedncfs  in 
iheir  behaviour  ;  this  being  afpecial  mean  to  win  autho- 
rity to  their  perfons  and  miniftry.2.  He  gives  them  a  pow- 
er to  workmiracles  for  the  confirming  of  the  dodlrine  which 
ihey  preached  ;  Heal  the  fie k  that  are  therein.  This  was 
necellary,  partly  to  procure  reverence  totheirperfons,  be- 
ing poor  unlearned  men;  and  partly  to'  gain  credit  to  their 
doctrine;  For  the  doctrine  of  laith  in  the  Melfias,  as  now 
come  and  exhibited  in  theflefli,  being  a  ftrange  and  new 
doctrine  to  thejews,the  truth  and  certainty  of  it  v.astobe 
extraordinary  ratified  and  confirmed  by  working  miracles; 
one  fort  of  which  was  healing  of  difeafcs  in  an  c.xtraordi- 
nary  manner.     3.  How  Chrift  encourages  his  difcinles 


againft  the  want  of  fuccefs;  he  bids  them  denounce  the  judg 
ments  of  God  againlt  fuch  contemners  of  their  doLlri.T 
byjhaking  off  the  dujt  of  their  feel  :  which  aition  was  em- 
blematical, and  lignified,  tliat  Cod  in  l:ke  manner  would 
ihihi  o!f  them,  and  elleem  thenj  no  better  than  the  vilcft 
dult.  Leurn  hence,  That  tliofc  which  defpife  the  mcflage 
that  the  minifters  of  the  gofpel  bring, Ihall  hereafter  find 
the  i!u!b  of  their  feet,  ai;d  the  afhesof  their  graves,  to  givo 
a  judicial  teltimouv  againlt  them  in  the  day  of  thrift  : 
Wherever  the  word  is  preached,  it  is  torn  tcftimony,  ei- 
ther a  teftimony  for,  or  againft  a  people.  For,  it  the  duft 
of  a  minifters  feet  bear  witnel's  againit  a  people,  their  fer- 
mons  much  more.  Lallly,  The  dreadful  judgment  de- 
nounced by  our  Saviour  againit  the  contemners  of  hisdif- 
ciples  doiftrine ;  Verily  it  Ihall  be  more  tolerable  for  Sodom 
and  Gomorrah  in  the  day  of  judgment  than  for  that  city. 
Where  note,  i.  That  there  fliall  be  a  day  of  judgment.  2. 
That  in  the  day  of  judgment  fome  finners  Ihall  fare  worfc 
than  others.  3.  That  of  all  finners,  the  condition  of  fuch 
fliall  be  faddeit  at  the  day  of  judgment,  who  living  under  j 
the  gofjjtl,  die  alter  all  in  their  impcnitency  and  infidelity.       I 

13  Wo  unto  thee,  Chorazin  :  wo  unto  thee  Beth* 
faida  :  for  if  the  mighty  works  have  been  done  m 
Tyre  and  Sidon,  which  have  been  done  in  you,  they 
had  a  great  while  ago  repented,  fittmgin  iackclorh 
and  alhes.  14  But  it  Oiall  be  more  tolerable  for 
Tyre  and  Sidun  at  the  judgment  than  for  you.  15 
And  tliou  Capernaum,  which  art  exalted  to  hea- 
ven, fhall  be  tnruft  down  to  hell. 

Thefe  cities  in  Galilee,  Chorazin,  Bethfai  Ja,  and  Caper- 
naum, having  been  the  places  where  Chrift  preached  and 
wrought  his  miracles,  they  hrwc  a  wo  denounced  here 
againft  them,  for  the ;,-  concer.ipt  of  Chr:ft,  and  the  offers 
of  his  grace  ;  ;Vo  unto  thee,  Chorazin,  &:c.  The  higher  a 
people  rife  under  the  means,  the  lower  they  fall  if  they  rnif- 
carry.  They  that  have  been  neartft  to  converfion,  being 
not  converted,  ftiall  have  the  greateftcondemnation  when 
they  arejudj^cd :  Capernaum's  Icrtence  will  enceed  Sodoms 
for  feverit, ,  becaufe  /he  exceeded  Sodom  in  theenjoymcnt 
of  means  and  mercy.  Clferve  here,  i.  Capernaum'spri- 
vilege  C!  joyed,  She  was  lifedup  to  beaivn ;  that  is,  enjoyed 
privileges  above  all  other  places,  namely,  the  prefence, 
prccurhing,  and  miracles  of  our  Saviour.  1.  Capernaum's 
doom  ironounctd,  7hwjhalt  be  thruj}  do-jjn  to  hell  ;  that 
is,  thy  condition  Ihall  be  ladder  than  ihofe  that  never  heard 
of  a  S.':\iour,  e  venTj-re  and  Sidon,  Sodom  and  Gomorr.ib, 
thofe  rude  aiui  barbarous  nations,  out  of  the  pale  of  the 
church,  Ihall  l;t  in  an  e.ifier  ftate  and  condition,  than  thofe 
that  ha  ve  enjoyed  gofpel  ordinances  and  church  privileges, 
but  not  iii)pro\cd  them.  Learn  hence,  i .  That  gofpel- 
ordinances  enjcyed,  are  a  mighty  honor  and  advancement 
to  the  pooreft  i-erlons  and  obfcureft  places,  Tlou,  Caper- 
r^um,  art  cxulu.i  to  heaven.  2.  That  gofpel  ordinances, 
ami  church-privilcgcscnjoyed,  but  not  improved, provoke 
alinightyGod  to  iuliiin: thol'orelt  judgmentsnpon  a  people  : 
7/jtK  ihat  art  exalted  to  bdwcn  Jball  be  thrujt  down  to  hell. 

16,  lie  thathcareth  you,  heareth  me :  and  he  tj^at 

defpil^th 


Cha^.  *. 


St.      LUKE. 


241 


derjjifetb  you,  defpiscth  me  :  aadhc  thet  defpifcth 
me  defpifeth  him  that  fcnt  me. 

Here  our  Saviour  encourages  liis  niiuif^ers  to  faithful- 
nels  in  their  office,  by  nfriiriiiR  tlicni,  thatheflunild  reckon 
and  efteem  ail  the  kindnefs  fhewn  to  them,  as  done  unto 
hinifelf.  He  that  receiveth you,  receivtth  me,  ke  that  de- 
fpifcth you,  dtfplfethme.  Where  wo/^  That  all  the  offices 
oflqve  and  relpta,  of  kindnefs  and  charity,  which  we 
ftiew  to  the  miiiilleri  or  metnlirers  of  Chnrt  for  his  Hike, 
Chrift  reckons  it  as  done  unto  himftlf,  Note  farther. 
That  the  contempt  of  the  meffage  and  indrengers  of  the 
Gofpel  runs  much  higher  than  men  arc  aware  of.  They 
•think  it  no  great  matter  to  (light  crnce,left  the  meflengers 
of  Chrill;  but  verily,  that  contempt  flies  in  the  face  and 
authority  of  Chrift  himfelf,who  gavethem  their  commiiri- 
on;  yea  in  the  very  faceof  Godthe  Father  who  gave  Chrift 
commiiTion  ;  accordingly  they  arecalled  God'fuiouih,  Jer. 
itv.  la.  their  mcfiage  and  iheir  miffion  being  both  from 
hitn.  Nay  farther,  this  fin  ftrikesat  our  own  fouls,  and  we 
are  injurious  to  them  as  well  as  unto  Chrift,  He  that  defpi- 
feth  you,  defpifeth  me;  yet  certainly  no  age  was  ever 
Vleeper  drenchedin  the  guilt  of  tUii  ^\  than  theprelent  age 
is. 

17  ?  And  the  fcventy  returned  again  with  joy, 
faymg,  Lord,  even  the  devils  arcfubje£l  unto  us 
through  thy  name.  18  And  he  laid  unto  tbem,  I 
fcehcld  Satan  as  lightning  fall  from  heaven. 

ObftrvehcTC,   i.  The  feventy  difciples  return  to  give 
Chrift  an  account  of  the  fuccefs  of  their  expedition  :  They 
return  as  victors  with  joy  and  triumph,  fliewing  Chrift  the 
trophies  of  their  conqueft,  L^rd  even  the  devils  arefuhjeSi 
UKto  us  through  thy   ruw.c ;  the  weapons  of  their   warfare 
were  not  carnal  but  Ipiritual.and  mighty  through  Chrift: 
the  powers  of  darknefs  cannot  ftand,  but  muftfall  before 
the  power  of  Chrift  ;  the  devils  are  no  match  for  Chrift, 
no  not  for  the  meaneft  of  the  miniftcrs  of  Chrift    who  go 
forth  in  his  name,   armed  with    his  authority  and  power. 
1.  Our  Saviour's  reply  10  the  feventy  difciples  upon  this 
occafion  :  I  behdd  Satan  as  Ughtnir.g  fall  from  hem-rn.     A 
twofold  interpretation  is  given  of  thefe  words:     i.  Seme 
look  upon  them  as  afecret  rebuke  given  b^  our  Saviour  to 
the  feventy,  for,that    cxccfs  of  joy;  and  mixture  of  vain- 
glory which  was  found    with  them  upon  the  account  of 
thofe  extraordintry  gifts  and  abilities  of  caftingout  devils 
and  healin.T  dife-ifes,  which  were  conferred  upon  them. 
I  beheld  Satan    fays   Chrift,   falling   like   lightning  from 
hea\<en;  asif  Chrilt  had  faid,  "I'ake  heed  of  being  puft 
tip  with  pride,  upon  account  of  thole  endowments   v  hich 
1  have  beftowed  upon  yon  ;  Remember  Lucifer  the  prince 
of  pride,  bow  befell  from  heaven  by  his  arrogancy,  and 
labour  you   to  afcend    thither  by    humility.     The  words 
in  this  fenfe  afford  this    inftruftion,      That  thofe  whom 
Chrift  hasbeftowed  the  greateftmeafure of  fpiritual  graces 
minifte  rial  gifts,    and  icn;pcral  blellings  npon,   cup.htto 
be  very  watchful  agaioft  that  hateful  fin  of  pride,  which 
has  ruined  and  deltrcyed  fu  many  thoufands  of  angels  and 
men.     2.   Some  underftard  this  fall  of  Satan  not  literal'y, 
but  figuratively  and  myftically,-  of  his  riiin  by  the  po.ver 

Hh 


and  preacliing  of  tlK  gofpel  ;  as  »T  Chrift  had  faid,"  I 
know  that  this  is  no  vain  boaft  of  yours,  no  vaunt  nca 
brag  of  your  valour,  that  devili  are  conquered  by  your 
courage  ;  for  when  1  firft  fent  you  forth  to  preach  the 
ggfpel,  and  armed  you  with  divine  power,  I  ealily  forefav 
that  the  devils  kingdom  would  (liake  about  iiis  ears,  anu 
that  his  power  would  be  ruined  by  the  power  of  the  gofpci 
»nd  that  wherever  you  preacheil,  Satan's  ftrength  and 
power  (liould  vani.Qi  like  a  flafli  of  lightning  fuddenly  aniJ 
irrecoverably."  Learn  hence,  That  the  powerful  and 
eflicacions  preaching  of  the  gofpel  is  the  fpc cial  means  or- 
dained i.nd  appointed  by  Chrift  for  the  ruin  and  fubver- 
lion  of  Satan's  kingdom  in  the  world  ;  as  the  goljiel  is  the 
power  of  God  unto  falvation  to  them  that  believe  ani 
obey  it,  fo  it  is  the  power  of  God  unto  deftfuftioii 
to  Satan,  and  all  that  fight  under  his  banr.er  againft 
it. 

igBehold  I  give  unto  you  power  to  trcadon  (cor- 
pions  and  ferpents,  and  over  all  the  power  ot  the 
enemy  and  nothing  fhall  by  any  means  hurt  you. 
Our  Lord,  finding  that  his  feventy  ambafladors  harf 
managed  their  former  commillion  fo  well,  he  here  enlarged 
ir,adding  thereunto  a  promife  of  dirineprotcclion:  Behold 
I  give  you  power  to  tread  on  ferpents,  end  nothing  Jliall  hurt 
you;  as  it  Chrift  had  faid.  Go  forth  again  in  this  armour 
of  power,  with  which  1  have  girt  you,  and  I  warrant  yon, 
fword-free  and  ttiot-free,  nothing  Ihall  by  any  means  hurt 
you,  neither  ftrength  and  ftratagem  fhall  overcome  you 
Neither  the  power,  the  prefcnce  nor  proteaion  of  God 
fliall  be  wanting  to  any  of  Chrift's  minilters  or  members, 
who  go  forth  in  his  ftrength  againft  the  fpiritual  enemies 
of  their  falvation.  Aswehave  a  promife  of  pov/er  in  this 
text  to  enable  us  torefift  the  devil,  fo  we  have  a  promife 
of  fuccefs  elfewhere,  upon  or  refifting  him;  Rtffi  ths 
devil  and  he 'jjill  flee  from  you.    St.  James  iv.   7. 

20  Notwithftanding,  in  this  rejoice  not,  that  the 
fpirits  are  fubjea  unto  you  :  but  rather  rejoice,  be 
caufe  your  names  are  written  in  heaven. 

In  thefe  words  of  our  Saviour  there  is  fomething  cor- 
reftive  and  fomething  direcTive.  The  corrcftivepart  liei 
in  the  firft  words,  wherein  Chrift  checks  the  (ufpcacdex- 
cefiesof  their  joy  for  vi(Jtories  gained  over  evil  fpints  ; 
In  this  rejoice  not ;  that  is,  let  not  your  hearts  too  much 
overflow  with  joy  upon  this  occafion  :  The  negation  is  not 
abfolute,  bin  comparitive  only.  Chrift  doth  not  forbid, 
but  only  qualify  and  moderate  their  joy,  that  the  Ipirits 
are  fubjefttoyou.thatis, the  devils.  Where  «:<<?,  i.  That 
thouch  the  evil  angels,  by  their  fall, have  loft  their  happy 
condrt;on,yet  not  their  original  conftitution  ;  theirhonor 
but  not  their  nature:  They  are  fpiritsftill.  2.  The  lub 
jeftion  of  thofe  evil  fpints  to  the  power  of  Chrift,  is  not  a 
tree  and  polTcfled,  but  an  involuntary  andimpofed  lubjec- 
tion  hke  that  of  a  flave  to  his  Lord,  whether  he  will  or 
no.  Learn  hence,.,!.  That  evil  fpirits  are  fubjeft  to  the 
power  of  Chrift,  not  only  to  hi*  pericnul,  but  10  his  mi- 
nifter  3I  power.  2.  1  hat  it  is  m.itttr  of  great  joy  to  ke 
evil  fpirits  brought  into  fnbjeclic.n  by  the  power  of  Chrift 
To  fee  th-evil  (pirit  of  prideand  contention,  of  envy  aud 
mihce,  of  error  »ncJfalfehocd,  cfjealoufy  and  felf-love. 

of 


C4« 


St. 


LUKE. 


Chap,  Xc 


of  animofity  anddiv*fion,  not  only  chained  but  changed  ; 
to  fee  not  only  an  unwilling  fuhjec'bion,  bur  afubjeaion  of 
the  Will   given  to  Chrif},  is  matter  cf  great  joy  and  un- 
Ipeakable  rejoicing.     T  he  directive  part  cf  our'Saviour's 
words  lies  in  the  latterpart  of  the  verfe;  hinrather  rejoice 
that  your  names  are  -written  in  heaven:  There  are  no  literal 
record*  in  the  court  of  heaven,    no  pen  or  ink,   paper  or 
parchment  ;  but  to  be  written  in  hewen,  is  to  have  a  title 
to  eternal  life,  and  to  be  made  meet  forthe  inheritance  of 
the   faints  in  light.     Learn    i.    That  God  has  in   heaven 
a  book  of  life  ;  a  bock  written  with  the  golden  rays,  and 
be.ims  of  his  own  eternal  love.     i.  That  there  are  names 
written  in  this  book.     5.   That  perfons  may   know   that 
their  names  are  written  in  that  book,  other  wife  they  could 
not  rejoice,  for  no  man  can  rejoice  in  an    unknown  good. 
4.    Thar  itis  greater  matter  of  joy  and  rejoicing,  to  know 
that  our  namesare  written  in  heaven,  than  to  have  a  power 
to   cart  out  devils  here    on  earth.      A  man  may  have 
power  to  caft  forth  devils  out  of  others,    and  yet  at    the 
fame  time  the  devil  may  have  power  in  and  over  himfelf. 
There  fort  in  this  rejoice  not,  that  the  tleruls  are  fuhjea  unto 
you,  hut   rather   rejoice  that  your  names   are  -written   in 
heaven.     If  you  fay.    With  what  fpettacles  (hall  we  read 

..u  .   A-.n. >    Tin.  -ii      .•         .  .  . 


tion  :  7hw  hajl  revealed  thim  unto  babes.  4.  That  this  it 
not  more  plealing  to  Chrift  than  it  it  the  pleafure  of  hij 
Father:  Even  j'o  FatI.er,  for)fQ  it  feemed  good  in  thy  jight. 
Cbfcrve,  2.  Our  Saviour  raagnifies  himCelf  :  i.  His  au- 
ihority  and  commifllon  :  All  things  are  tidhered  unto  me  ; 
that  is,  all  power  isconmiitteduntome,  as  Mediator,  from 
God  the  Father.  1.  His  office  ro  reveal  bis  Father's  will 
to  a  loft  world  :  No  man  kno-ujetb  the  Father  but  the  Son 
or  the  Son  but  the  Father  ;  that  i«,  no  man  knoweth  their 
eflence  and  nature,  their  will  and  pleafure,  their  counfel 
and  content,  theirmutual  compacft and  agreement  bntwixt 
thcmfelves,  for  laving  a  lo(l  world,  but  only  themfelves 
and  Ihtfe  to  -whomthty  have  reveaUdil.  Learn  thence' 
That  all  faving  knowledge  of  God,  is  in,  by  and  through 
Chrift;  he,  as  the  great  prophet  of  his  church,  reveals  unto 
us  the  mind  and  will  of  God  for  our  falvation  :  None 
kno-jjcth,  but  he  to  -Mh:m  the /on  reveakth. 

23  f  And  he  turneti  him  unto  hii  difciples,  and 
faid  privately,  Bleflld  are  the  eyes  which  fee  the 
things  that  ye  fee.  24  For  I  tell  you,  that  many- 
prophets  and  kings  have  defired  to  fee  thofe  things 
which  ye  fee,   and  have  not  feen  them;  and  to  hear 


that  at  fuch  a  diftance  I  Who  w.lVlbend  up  no  heaven      ^OW  '  w?      u  T^  ''""'  ^"^'^^ea 

to  fee  whether  his  name  be  wntten  there  7  Or  who  cTti         °^'-  '^'"S^  '^^'''^^  ^^  ^^^'"'  '"^"^  '^"^'^ "«'  ^eard  them^ 

From  the  verv  firft  giving  out  of  the  promife  of  Chrift 

A.l,~-    »f.«_   .l,_   r-11      /-_   °  •"  .      '  ... 


fend  a  meflenger  thither.ro  fearch  the  records?  I  anfwer. 
Turn  thine  eyes  inward  ;  if  the  name  of  God  be  wi  itten 
in  thy  heart,  thy  name  is  certainly  written  in  heaven  ; 
if  you  in  your  daily  aftions  write  out  a  copy  of  God's 
book  (the  blefl'ed  Bible)  here  below,  iffure  yourfelves  the 
band  of  God  has  written  your  names  in  hib  book  above, 
that  is,  you  Ihall  certainly  be  faved. 

2  1  1[  In  that  hour  Jefus  rejoiced  infpirit,  and  faid 


to  Adam  after  the  fall,  Gen.  iii.  i  <;.    there  was  in  all  good 

men  a  longing  defire  and  expeftation  to  fee  that  perfon  who 

fliould  be  fogreat  a  Welling  to  mankind  ;   the  prophetsand 

kings  defired  to  fee  the  proniilVd  Mefliah.  Now,  faysour 

Saviour  to  his  difciples,   DltJpedareyou,for  you  have  fee* 

with  the  eyes  of  your  body,   what  others  only  fa w   with 

the  eyes  of  their  mind;   with  your  bodily  eyes  ye  have  feen 

the   proinifed  Meflias  coming   in  the  flefh  :   and  alfo   the 
„,; i„_    . c__. 1-    -  T  1       i  . 


T  thanl-  fV,,.,.    r»  r^fJw...    T       J     f  1  J  L  ^"^   proiniled  .'Vlellias  coming   in  the  flefh  :   and  alfo   the 

tVa^  .bo,    b   H^-^    t  f     Z    °?''''?  ^"d  ^'->r^h  n,i,,aes,  to  confirm  you  rhat^I  am  he,  have'been  wrought 

that  tho^  haft  hid  thcfe  things  from  the  wife   and  before  your  eyes ;  therefore  blelTed  arc  the  eyes  of  your 

tjrudent,  and  hall  revealed  rhpm  iintr»  h:iKp«  •   »»,.<:.»,  SnHt/    Muhirti  hav<.  ^.P^.»I,^ .«.  ^„.-.,«„ii., .  .„.i  ui^/r.j  .ir 


prudent,  and  haft  revealed  them  unto  babes  :  even 
fo.  Father, for  it  fceoied  good  in  thy  fighi.  22  All 
things  are  delivered  to  me  of  my  Father:  and  no  man 
knoweth  who  the  Son  is,  but  the  Father  ;  and  who 
the  Father  is,  but  the  Son,  and  he  to  whom  theSon 
will  reveal  him. 

Here  we  find  our  blefled  Saviour  glorifying  his  Father, 
and  magnifying  himfelf.  i.  He  glorifies  his  Father  for 
the  wife  and  free  difpenfation  of  his  gofpel  grace  to  the 
meaneft  and  moft  ignorant  perlons,  whilll  the  great  and 
learned  men  of  the  world  undervalued  and    defpifed  it 


body,  which  have  beheld  me  corporally  ;  and  blefled  alfo 
are  the  eyes  of  your  mind,  which  have  beheld  me  fpiritu- 
ally.  A  fight  of  Chrift  by  a  believing  eye,  much  more  by 
a  glorified  eye,  is  a  blefied  fight.  Blefled  are  thofe  eyes 
which  fee  Chrift  in  his  difpenfations  of  glory  hereafter. 

*5  f  And  behold  a  certain  lawyer  ftood  up,  and 
tempted  him,  faying,  Mafter,  what  ftiall  I  do  to 
inherit  eternal  life  ?26And  he  faid  unto  him, What 
is  written  in  the  law  ?  how  readeft  thou  ?  17  And 
he  anfwering,  faid,  Thou  ftialt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  foul,  and 


.v».,.^v.  ...^..  ^.  ...t  „uiiu  uiiuci  vaiueu  ana   acipiiea  It  :  Kjoa  witn  au  my  ncart,  ana  with  all  thv  loul    and 

J  thank  thee  Futhcr,  that  thou  ha/f  re^'ealed  thefe  things  ^-fth  all  thy  ftrength,  and  with  all  thy  'mind  ]   and 

tobabes.     if«r«hence,  I.   That  till  God  reveals  himfelf,  .>,,,  ne,rTbl,n..r:.cfbv<V.lf     oR\.,^I,»r;j       .     i- 

hisiutureandwHl.    no  man  can  know  either   what  he  is  Jy  neig   bour  as  th>  felt.    b8  And  he  (aid  unto  him, 

or  what  he  requires  ;    Thou  hajl  rex'eakd.     2.  That  the  ^.^^^          anlwered  right :   this  do,  and  thou  Oialt 

wife  and  knowing    men  in  the  world  have  in  all  aces  de-  I*^'*^ 


fpifedthe  myfteries  ofthegofpel,  and  have  therefore  been 
judicially  blinded  by  God  :  Thou  haft  hid  thefe  things  from 
ihe-uiife  and  prudent.  When  men'lhut  their  eyes  againft 
the  dcareft  light,  and  fay  they  will  not  fee,  God  clofes 
their  eyes  and  fays  they  fliall  not  fee.  3.  That  the  moft 
ignorant,  if  humble,  and  defirous  of  fpiritual  illumination, 
^le  in  the  rcadicftdifpolitiontoembracethcgofpel-revela- 


Here  we  have  a  lawyer,  that  is,  an  expounder  of  tlie 
law  c)f  Mofes,  tempting  oui- Saviour;  that  is, making  trial 
of  him,  whether  he  would  deliver  any  dodrine  contrary 
to  the  law  of  Mofes  :  He  prt'pounds  therefore  a  queftion, 
IVhat  he  fliould  do  to  inherit  ttrrnal  lift  ?  \\  here  n-Ae,  1. 
He  believed  in  the  certainty  of  a  future  ftate.  1.  Hepro, 
fefles  his  delire  of  an  ettrual  hifpinefs  iu  that  ft,ite.  3. He 

declares 


CHAr.  X. 


St. 


LUKE. 


24>T 


declares  his  readinefs  to  do  fomething  in  ordtr  to  the  ob- 
taining of  that  happinels.   Hence  Itiirn,  That  all  religion 
both  natural  and  revealed,  teaches  men  that  good  works 
are  nccefl'ary  to  falvation,  or  that  fomething  muft  be  done 
bji  them  who  defire  to  enter  into  life  :    l-H'^it  'hall  1  de  to 
inherit  eternal  life?   It  is  not  talking  well,  and  profcflTrng 
well,  but  doing  well,  that  entitles  us  to  heavenandeternal 
falvation  :  and  this  the  very  light  of  nature  teaches.  2.  Our 
Saviour's  anf-.ver  :  What  is  written  in  tkflawP  how  read'Jl 
thou?   Intimating  to  us.  That  the  word  and  law  of  God, 
is  the  rule  and  nieafure  of  our  duty  ;  our  guide  to  direft 
us  in  the  way  to  eternal  life.   The  man  replies,  That  the 
law  of  God  requires,  that  we  love  Codwitb  all  our  hearts, 
foul,  anJftrength,  and  our  neighbor  as  ourfdves.     Where 
note,  I.   That  the  fervor  of  all  our  alFeftions.  and  particu- 
larly the  fupremacy  of  our  love,  is  required  by  God  as  his 
right  and  du^.     I.ove  muO  pafs  through,  and  poflefs  all 
the  powers  and  faculties  of  our  fouls.     The  mind  mull 
meditate  upon  God,  the  will  muft  chufe  and  embrace  h^m, 
the  affeftions  mult  take  complacency  and  delight  in  him  : 
The  meafure  of  loving  God  is  to  love  him  without  mea- 
fure.   2.  That  the  heft  evidence  of  our  iincere  love  to  God, 
is,  the  unfeigned  love  of  our  neighbor  :  Love  to  man,  is 
both  a  fruit  and  teflimony  of  our  love  to  God  ;  for  he  that 
loveth  not  his  brother  whom  he  hathfeen, how  canhe  love 
Cod  whom  he  hath  not   itcn?     3.    That    as   it   is  every 
man's  duty  to  love  himfelf,  fo  is  he  to  love  his  neighbor  as 
himfelf ;  not  a?  he  does  love  himfelf,  bur.  as  he  ought  to 
love  himfelf;  not  with  the  fame  meafure  and  degree  ot 
love,  but  in  the  fame  manner  and  kind  of  love,  that  we 
love  ourfelves.     Do  we  love  ourfelves  freely  and  readdy, 
fincerely  and  unfeignedly,  tenderly  and   compafiionately, 
conftantly  and  perfeveringly  ?  So  fhould  we  love  our  neigh- 
bour alfo  :  Though  we  are  not  required  to  love  our  neigh- 
bour as  much  as  we  love  ourfelves,  yet  are  we  commanded 
to  love  him  like  as  we  love  ourfelves.  Laftly,  Our  Lord's 
reply:  Thou  haft  anfwered  riglt:  this   do,  and  thou  /halt 
live :  Where  note.  That  Chrift  intimates  to  him,  that  the 
law  confidered  in  iifelf,  could  give  life  ;  but  then  a  peribn 
mult  keep  it  perfeftly  and  exaftly,  without  the  leaft  defi- 
ciency, whichis  impolfibie  tnmanin  hisfallen  ftate;  forthe 
Jaw  is  not  weak  to  ui,  but  we  are  weak  to  that,Roni.  viii.  3 
the  law  becomes  weak  through  the  weaknefs  of  our  flefh  : 
Such  as  fcek  falvation  by  the  works  of  the  law,  mult  keep 
the  law  perfectly  and  exactly ;  which  being  impoliible  in 
our  fallen  ftate,  Chrift  has  obtained  of  his  father,  that  for 
his  f3ke,our  Iincere,  thoughimperfec^obedience.ftiallfiud 
acceptance  with  God,  and  be  available  to  our  falvation. 

29  But  he  willing  to  juftify  himfelf,  faid  unto  Jc- 
fus.  And  who  is  my  heighbor  ?  30  And  Jefus 
anlwering,  faid,  A  cert.iin  man  went  down  from  Je- 
rufalem  to  Jericho,  and  fell  among  thieves,  which 
Gripped  him  of  his  raiment,  and  wounded  km,  and 
departed,  leavinghim  half  dead.  31  And  by  chance 
there  came  down  a  certain  prieft  that  way;  ajid  when 
he  fawhim,hepa(redbyon  the  other  fide.  32  And 
likewife  a  Lcvite,  when  he  was  at  the  place,  came  and 
looked  on  hup,  and  paffed  by  on  the  other  fide,  33 


But  a  certain  Samaritan,  as  he  joumeycd.came  where 
he  was:  and  when  he  faw  him  he  had  compaffion  on 
/jiw»,34  And  went  to  him, and  bound  up  his  wounds, 
pouring  in  oil  and  wmc,  and  let  him  on  his  own  beaft 
and  brought  him  to  an  inn,  and  took  care  of  him. 

35  And  on  the  morrow  when  he  departed,  he  took 
out  two  pence,  and  gave  them  to  the  hoft,  and  laid 
unto  him,  Take  care  of  him  ;  and  whatfoever  thou 
fpendcft  more,  when  I  come  again  I  will  repay  thee. 

36  Which  now  of  thefc  three,  thinkeft  thou,  was 
neighbour  unto  him  that  fell  among  the  thieves?  37 
And  he  faid,  He  that  fliewcd  mercy  on  him.  Then 
faid  Jefus  unto  hnn,  Go,  and  dothou  liktwile. 

The  defign  of  our  Saviour  in  this  parable,  is  to   con- 
vince the  lawyer,  who  put  that  queftion  to  him,     Who  is 
my  neighbour  ?   ver.  2y.    thai  every  one  is,  and    ought  to 
be  accounted  our  neighbour,  to  whom  God  affords  us  an 
opportunity  of  doing  good  ;  contrary  to  the  ftrait  notion  of 
the  Phnrifees,  that,  by  the  word  neighbour,  underftood 
friends  and  kinsfolk,  brethren  by    blood,  neighbours   by 
habitation,  and  perfons  of  the  fame  religion.  Our  Saviour 
by  this  parable,  taught  him,  that  even  Itrangers  and  pro- 
fefled  enemies,  every  one  thatneedeth  our  help  and  relief, 
is   to  be   accounted   our  neighbour.     To  convince   him 
hereof,  Chrilt   propounds  this  parable  of   a  Jew  that  fell 
among  thieves;   who  was  neglected  by  his  own    country- 
men, but  relieved  by  a  Samaritan, who,  though  a  profeiTed 
enemy  upon  the  fcore  of  religion,  yet  was  fo   exceeding 
kind  and  charitable,  that  he  became  phyfician,  furgeon,  and 
hoft,  and  a  re.il  neighbour  to    the  unknown    traveller, 
wounded  by  thieves  in  his  journey  to  Jericho.     From  the 
whole,  learn,  i.That  every  perfon  in  mifery  is  the  object 
of  our  mercy,  our  neighbour,  and  capable  of  our  charity. 
2.  That  no  difference  in  relig!on,much  lels  in  fome  doubt- 
ful  opinion,  will  excufe  us  from  exercifmg  ads  of  charity 
and  compaffion  towards  fuch  as  are  really  in    want,  and 
need  our  affiftance  :   Our  holy  and  merciful  religion,  makes 
all  perfons  the  objeft  of  our  compaffion,  who  are  indigene 
and  helplefs  ;   though  they  be  ftrangers  and   foreigners, 
heathens  or  heretics,  friends  or  enemies ;  yea,  be    they 
good  or  bad,  holy  or  wicked,  as  we  have  opportunity,  we 
tnuft  do  good  unto  all,  and  imitate  the  example  of  our  merciful 
God,vjho  is  kind  to  the  unthankful,  and  to  the  ivil.      3. That 
real  charity  is  au  active  operative  thiiig;   it  confifts  not  m 
good  words  given  to  the  diftreffed,  nor  in  aconipaffionate 
beholding  of  them,   nor  in  a  pitiful  mourning  over  them, 
but  in  politive  aifts  of  kindnefs   towards  them.     The  S.-.- 
maritan  here  is  an  exainplc  of  a  real  and  thorough   cha- 
rity  ;  he  turns  his  face  towards  the  forlorn  man,  his  feet 
haften  to  him,his  hand  pours  in  wine  and  oil  into  his  wounds 
after  which  he  fets  him  upon  his  own  bealt,  brings  him  to 
the    inn,  Uays   with    hiin  all  night  ;  and  the  next   day, 
bccaufe   his  recovery   would  be  a  work  of  time   and  ex- 
pence,  he  leaves   him,    but  firft  leaves  money   with  the 
Jioft,  a'nd    a  fpecial   charge  to  take   care    of  hiui ;    w  iih 
a  punausl  promife,  that  whatever   was   expended   more 
fhould  be  repaid.     Behold  here  an   inftance  and  pattern 
of  a  complete  charity,  managed  with  as  much   dilcrction 
il  H  2- 


as 


9^1 


St.      L    U'   K    E. 


M  coajpafiion  i  wcU  H»ight  «ur  Lord   fay  to  tliis  perfou, 
and  in  him  to  every  one  of  us,  Co,    and  do  thou  likewlfe. 

38  9  Now  it  came  to  p.ifs,  as  ttey  went,  that 
he  entered  into  a  certain  vjJla^e  :  and  a  certain  wo- 
man named  Martha,  received  him  into  her  houfe. 

Ohftrve  here,  i.The  great  work  and  bulincfs  of  our  Sa- 
viour's life,  it  wastogiiaboutpreaching  thegofpel.  2.  The 
nature  of  the  place  which  Chrilt  at  cbis  time  preached  in, 
it  was  a  poor  village,  BL-thany,  as  fome  think.  Chrjrtdid 
not  only  take  care  of  populous  cities  and  great  tosvn?,  Ixit 
private  vili.igesand  ohfcure  places  enjoyed  alfo  the  ble.Ting 
of  h.i  liiiniltry.  Our  Saviour^s  example  herein,  is  inltruc- 
tive  to  his  minifters,  not  to  affbd  great  auditories,  and  to 
preach  only  in  populous  cities,  but  to  fcatter  the  feed  of 
the  word  in  country  villages,  where  are  like  precious  fouls 
to  be  taken  care  of  and  provided  for ;  as  Chrift  was  fent 
himfelf,  lo  he  fends  his  niinilters  to  preach  the  gofpel  to 
the  poor.  3:  The  party  that  entertained  him  in  the  vil- 
lage. Alartha  received  hhn  into  her  houfe  ;  Martha  is  nam- 
ed, becaufe  (he  was  probably  the  owner  of  Vhe  houfe  : 
Though  Chrift  iiad  no  houfe  of  his  own,  yet  he  had  as 
many  as  he  pleafed  at  his  command  ;  for  whereever  he 
had  an  heart,  he  was  Aire  to  have  an  houfe  ;  Martha  re- 
tched him  into  her  houfe, 

39  Aiidfhe  had  a  filler,  called  Mary,  whichalfo 
fat  at  Jefus'  feet,  and  heard  his  word. 

Clferve,  i .  Both  thefe  fifters  were  holy  and  devout  wo- 
Kien,both  had  an  honor  and  reverence  for  Chrift,  and  both 
are  forward  to  entertain  him  ;  thefe  were  fifters  by  grace 
liS  well  as  by  nature  ;  yea  they  both  for  a  time  attended 
upon  ChriU's  preaching.  Mary  (alio)  fat  at  Jefus's  feet, 
implying  that  Martha  fat  there  too,  till  houfehold  occafi- 
ons  called  her  aw.iy  :  O  how  happy  is  that  family,  where 
all  parties  are  agreed  to  receive  and  entertain  the  Lord  Je- 
fus  Chrift!  2.  No fooner  is  Chrift  entered  into  Martha's 
houfe,  but  he  falls  a  preaching  ;  whilft  they  provide  bo- 
dily food  for  him,  he  prepares  fpiritual  bread  for  them  ;  O 
that  in  our  place  and  meafure  we  might  all  imitate  Chrift 
in  this  .'  Can  we  come  into  any  houfe  or  company,  and 
^n.l  nothing  to  fay  or  do  for  God  !  3.  The  holy  and  hum 
ble  deportment  of  Mary  upon  this  occafion,  She  fat  at  Je- 
fiis^sfeet  and  heard  his  -words.  When  Chrift  was  fpeaking 
Mary  was  hearing,  and  little  things  could  not  take  heroff 
Lord!  how  carefully  flioiild  we  take  the  prefent  opportu- 
nity for  our  fouls,  to  bear  and  learn  of  thee,  as  Mary  did: 
She  was  not  fure  of  another  opportunity,  therefore  hears 
humbly,  attentively,  affeaionatly,  as  if  it  were  her  laft 
hearing  feafon. 

40  But  Martha  was  cumbered  about  much  ferv- 
ing,  and  came  to  him  and  faid,  Lord,  dolt  thou  not 
care  that  my  fifter  hath  left  me  to  ferve  alone?  bid 
her  therefore  that  (he  help  me. 

Cbferve  liere,  i.  Martha's  behaviour,  She  was  cumbered 
ahout  much  ferving  ;  that  is,  much  taken  up  v*rith  providing 
for  the  entertainment  of  Chrift  and  his  friends  ;  all  which 
konfidered  in  itfelf  was  tio  mifcariage,  but  a  token  of  Mar- 


Chap.  X. 

i  perfon  that      1 
he  can  never       ' 


tha's  endeiifed  refpeft  to  her  beft  friend.     A 
iincerely  loves  Chrift,  as  Martha  did,  thinks 
(hew  enough  of  rcfpc-a  un:    '  Martha  having  fucUa 

gaeft  to  honour  her  hou!\  rUi  herlelf  all  (he  can, 

yea  more  than  (he  was  al  ;  .e  him  entertainment, 

She ivtts cumber ed about  rr.u..  ^  v  2-  Martha's  complaint 
to  Chrilt  ccnceruiiig  her  lifter's  not  joining  with  her  in  the 
work  that  lay  fo  hard  upon  her  ;  Urd,  d'lfl  riit  thou  care 
thrJ  r.ty  fijicr  hath  kf.  mt  to  ferve  alone. f  Hid  her  therefore 
th:!tjhe  help  me  ;  as  if  Manila  had  faid,  Is  it  a  fit  thing, 
both  thyftjf,  .in  1  all  this  company  (liould  be  unprovided 
for?  Or  i'  ik  rcalonabie,  that  the  whole  burden  Ihould  lie 
upon  me, whilft  Mary  fits  ftill,  an^I  does  not  touch  the  leatt 
houdiul.!  hufinefs  with  one  of  her  niigers  ?  Lord!  what  in- 
firmity and  weakiiefsintermixes  and  mingles  wi'hthe  vir- 
tues and  graces  of  the  beft  of  thy  fervants,  efpecially  when 
they  give  way  to  their  diftempcred  pailions  ?  This  good 
woman  at  this  time  did  not  attend  upon  Chrift's  preaching 
herfelfjbut  interrupts  him  with  a  frivolous  complaint  about 
her  fifter,  Bid  her  thatjhe  help  me.  lint  why  did  not  Mar- 
tha fpeak  te  her  fifter  herfelf,  -and  whifper  in  her  ear,  and 
acquaint  her  how  (he  wanted  herhclp,  but  makes  her  moan 
to  Chrift  ?  j^nfwer  It  is  like  (he  thought  her  fifter  was  fo 
lied  by  the  ear  with  thofe  adjmantine  chains  of  Chrift's 
heavenly  dodrine,  that  until  Chrift  was  filent  (he  had  no 
power  to  ftir  ;  doubtlefs  (hebel^.ed  that  Mary  would  not 
move  unlefs  Chrift  fpake  to  her  fo  to  do.  3.  That  all 
this  while,  Mary  fpeaks  not  one  word  for  herfelf;  no  doubt 
It  troubled  her,  good  woman,  to  kear  her  fifter  complain 
of  her  to  Chrift,  and  to  find  herfelf  blamed  for  her  piety, 
and  implicitly  condemned  for  laying  hold  upon  fuch  a  fweet- 
opportunity  of  l^earing  the  beloved  of  her  l"oul,whofe  lips 
dropped  as  the  honey  comb  ;  however,  (lie  fpeaks  not  » 
word  in  her  own  vindication,but  leaves  her  anfwer  to  her 
Saviour.  Um'n  thence,That  when  we  are  complained  of 
for  well  doing,  it  is  ouf  duty,  and  may  beour  prudence 
to  feal  up  our  lips  in  (ilence,  and  to  expeftour  vindication 
from  above.  Mary  fays  nothing,  but  Chrift  fpeaks  for 
her  in  the  next  verfes. 

41  And  Jefus  anfwered,  and  faid  unto  her  Mar- 
tha, Martha,  thou  art  careful  and  troubled  about 
many  things  :  42  But  one  thing  is  needful.  And  Ma- 
ry hath  chofen  that  good  part,  which  (hall  not  be 
taken  away  from  her. 

Asif  Chrift  had  faid,  Martha,  Martha,  I  well  knov/tho« 
Hoeft  all  this  in  love  to  me,  and  it  is  no  more  than  what  is 
thy  duty  in  its  proper  leafon,  but  thou  had  ft  now  an  op- 
portunity to  hear  my  word,  which  thou  canft  not  have 
every  day,  ami  it  would  have  pleafed  me  better,  to  whom 
it  isincat  and  drink  to  feed  fouls,if  I  had  fceii  thee  litting 
with  thy  dear  (Ifter  at  my  feet,  and  yielding  an  attentive 
regard  to  my  holy  doctrine,  than  to  find  thee  performing 
a  necelfary  civility  to  my  perfon.  Thou  haft  \^g)t  made  a 
bad  choice,  but  Mary  has  made  a  better  ;  (he  has  laid  all 
a(ide  to  attend  upon  my  miniftry,  ami  the  fruit  of  it  w  ill 
continue  with  her  to  all  eternity;  It  '.s  t'talgoodpart  which 
Jhail  never  be  taken  a-way  from  her.  Note  here,  1.  The 
uccxpee^edRcfs  of  our  Saviour's  anfwsr  to  Martha,  how 


contrary 


Chap.    XI. 


St.      L    U     K    E. 


«45 


•entrary  it  was  to  her  er.pcirlacion ;  Hat  thought  that  her 
fiftter'houldhave  been  fent  aw.iv  wirha  check,  and  herfelf 
with  ihanks,  but  ilie  is  quite  millaken;  for  all  her  good 
cheer  tha:iiie  h.idprovHedforChrill'  hefparesnot  to  tell 
her  of  her  fault ;  Martha,  iSIartha,  thou  art  troubled  about 
many  things.  Learn  hence,  That  no  oblisrations  to  any 
particularperfonsfhouldfo  inthral  us,  but  that  our  tongues 
ihould  be  at  liberty  to  reprove  ihe  faults  of  our  beflfriends, 
1%-herever  werind  them.  Martha,  though  apiousand  good 
woman,  though  a  friendly  and  kind  woman,  though  a  wo- 
man greatly  beloved  by  Chriil,  yet  is  Ihe  reproved  by 
Chrift.  2.  The  reproof  given  to  Martha,  Thou  art  troubled 
(iboutminy  things  ;  where  Chrift  condemns  not  her  holpi- 
tality,  bather  folicitude  and  fuperfluity,herdiltrAftionand 
perplexity.  O  how  prone  are  we  to  exceed  in  things  law- 
ful  and  neceflary,  and  to  go  beyond  our  bounds  in  them: 
When  we  are  faiisfied  in  the  matter,  we  are  prone  to  ex- 
ceed in  the  meafure.  Martha's  entertainment  of  Chrift 
was  a  noble  fervice,  but  Ihe  was  too  aiixious  and  folicitons 
about  it ;  (he  was  cumbered,  Uie  was  careful,  (he  \\s.stroubUd. 
3.  Our  Saviour's  admonition,  But  one  thing  is  nee'Jful ; 
that  is,  there  is  one  thing  which  ought  firft  and  pr'incipally 
to  be  regarded  by  us,  and  is  of  the  greateft  concernment 
to  us;  namely,  the  bufinefs  of  religion,  and  the  care  of 
our  foul's  falvation.  Learn,  hence,  That  the  care  of  re- 
ligion, and  our  foul's  falvation,  is  the  one  thing  neceflary, 
and  that  which  every  man  is  concerned  in  the  firft  place, 
and  above  all  other  things,  to  regard  and  mind.  4  Our 
Saviour's  julbification  of  Mary's  choice,  Mary  hath  chcfen 
that  fiod  part ;  "  Non  tu  malam,  fed  ilia  meliorem." 
Chrift  did  not  tell  Martha  flie  had  chofen  a  bad  part,  but 
her  fifter  had  chofen  the  better.  Martha's  entertainment 
of  Chrift  was  good,  but  Mary's  attendance  upon  Chrift's 
miniftry  was  better  and  more  pleallag  unto  Chrift,  Chrift 
was  better  pleafed  to  fee  Mary  in  the  chapel,  than  Mar- 
tha in  the  kitchen  ;  though  he  doth  not  condemn  the  one, 
yet  he  extols  the  other;  Mary  bad  chofen  the  good  part. 
Learn  hence,  that  j-eligion  and  the  fervice  of  God  muftbe 
the  matter  of  our  election  and  cho'ce  ;  we  inuft  chufe  the 
good  part,  and  it  being  once  chcfen  by  us,  it  ftiall  never 
b(  taken  away  from  us. 

CHAP.     XI. 

AND  it  came  to  pafs,  that  as  he  was  praying  in 
a  certain  place,  when  he  ceafed,  one  of  his 
difciples  faid  unto  him,  Lord,  teach  us  to  pray,  as 
John  alfo  taught  his  difciples. 

The  learned  Mr.  Mede  upon  this  place  apprehenc'sthat 
it  was  the  cuftom  of  the  Jewiili  doftors  to  deliver  fome 
certain  form  of  prayer  to  their  difciples  toufe,  at  leaftthat 
John  Baptift  had  done  fo  to  his  difciples :  Thereupon  our 
Saviour's  difciples  befought  him,  that  he  alfo  would  give 
them  in  li^e  manner  fome  fo.-m  of  his  own  compofjng,  that 
they  might  pray  with  their  mafter's  fpirit,  as  John's  difci- 
ples did  with  his.  Accordingly  our  Saviour  gives  them 
hers  a  form  Oi  his  own,  and  commands  them  when  ihey 
pray  to  ufe  it.  Indeed  he  had  given  them  this  prayer, 
about  a  year  and  a  hah'  before,  in  his  ferraon  upon   the 


mount.  Matt.  vi.  9.  AJKrthls  manner  pray  ye;  where  itis 
probable,  that  the  dilciples  looked  upon  it  onl)-  as  n  pattern 
of  prayer,  and  not  as  a  form ;  for  had  they  thought  that 
Chrift  had  given  them  a  form  of  pray.'r  before,  they  had 
not  alked  him  for  one  now  :  Therefore,  fays  Chrift,  IVhen 
ye  pray,  fay .  Certainly  this  gives  us  to  underftand,  that 
our  Saviour  intendetl  and  commended  it  for  a  fet  form  of 
prayer  unto  his  church.  Learn  hence,  'J'hat  the  Lord's 
prayer  is  both  a  pattern  and  platform,  according  to  which 
all  our  prayers  ought  to  be  framed  ;  and  alfo  an  exatl 
form  of  prayer,  which  ougUt  to  be  ufed  by  us  in  our  ad- 
dreflTes  to  the  throne  of  grace  :  /^jter  this  manner  pray  ye, 
fays  St.  Matthew:  When  ye  pray,  fay,  fays  St.  Luke. 

2  And  he  faid  unto  them.  When  ye  pray,  fay, 

Chfer-je  here,  The  favor  which  Chrift  does  us  in  pre- 
fcribing  a  form  of  prayer  to  us ;  a  great  favor  no  doubt, 
though  the  world  sjrows  weary  of  it :  Wc  know  not,  alas! 
what  to  alk^  but  he  liimlelf  teaches  us,  and  frames  our  fu))- 
plication  for  us,  that  it  may  be  accepted.  Should  a  king's 
fon  draw  a  petition  for  a  poor  fubjedl,  to  be  put  up  to  his 
father,  what  a  g;ouiid  of  hope  would  there  be,  that  what- 
ever is  defircd  would  be  obtained?  If  any  of  us  then  think 
meanly  of  our  Lord'i  prayer.  Ohow  meanly  may  h*  think 
of  us,  and  of  our  prayers  ! 

Our  Father  which  art  in  heaven,  Hallowed  be  thy 
name,  Thy  kingdom  come.  Thy  will  be  done,  as 
in  ht.'aven  fo  in  earth.  3  Give  us  day  by  day  our 
daily  bread.  4  And  forgive  us  our  fins  ;  for  we 
alfo  forgive  every  one  that  is  indebted  to  us.  And 
lead  us  not  into  temptation,  but  deliver  us  from  evil, 

The  fenfe  andfignification  of  this  beft  of  prayers  is  this, 
"  O  thou  ourFatherin  JefusChrift  !  whoremaineft  in  thy 
"  throne  in  heaven,  and  art  tjiere  perpetually  praifed  and 
"  perfefily  obeyed  by  glorious  angels  and  glorified  faints, 
"  Grant  that  thy  name  maybe  glorified,  tiiy  throne  ac- 
"  knowledged,  and  thy  holy  will  obeyed  here  on  earth  be- 
"  low,  by  us  thy  font  and  fervants,  asreadily,  ascheerfully, 
"  and  fincerely ,  and  in  fome  degree  of  proportion  to  what  is 
"  done  in  the  above.  And  becaufe,  by  reafcn  of  the 
"  frailty  of  our  natures,  we  cannot  fubfift  without  the  com- 
"  forts  and  fupportsof  life,  we  crave  onr  daily  bread  at  thy 
"  bountiful  hand  ;  even  fuch  a  proportion  of  the  good  things 
"  of  this  life  as  thy  wifdom  (hail  fee  convenient  for  us. — 
"  And  knowing,  that  thy  holinefs  and  juftice  doth  obli£,e 
"  thee  to  puniflifin  and  rniners,we  plead  with  thee,  for  the 
"  fake  of  thy  Son's  fatisfaftion,  to  forgive  i^s  our  daily 
"  trefpaffes;  for  it  is  our  delire  and  endeavour,  heartily  to 
"  forgive  thofe  that  have  offended  us;  and  feeing  this  wick- 
"  ed  world  wherein  we  live  is  fo  full  of  fnares  and  tempt-  1 
"  rations  of  all  forts,  we  pray,  that  by  the  power  of  thy 
"  grace,  and  the  concurrence  of  our  own  careful  endea- 
"  vours,wemay  be  kept  from  Satan's  temptations,  from  the 
"  world'salluremeents,  and  from  our  own  evij  inclinations; 
' '  and  be  preferved  unblameabie  to  thine  everlafting  king- 
"dom-andin  teftimony  of  our  defines  and  aflurance  to  be 
"heard,  we  fay  y^/wew,  fo  1  eit,  fo  letit  be,  evenfo,OLord, 
"  let  it  be  for  evar."  Learn,  i.That  Godis  the  Father  cf  all 

bis 


^6 


St,      LUKE. 


Chap.    x. 


his  peop!*  ;  i^a  Father  lie  knows  all  Iiis  cliiliircn,  he  loves 
thcrn  anJ  takes  care  of  them  ;  as  his  children,  it  is  our 
duty  to  honor  him,  to  obey  him,  to  imitate  him,  to  cadour 
care  upon  him,  and  to  long  for  the  enjoyment  of  him.  2. 
From  the  word,  our,  learn.  That  it  is  our  duty  to  pray  for 
others,  as  well  .is  for  ourfelves;  we  cannot  pray  acceptably 
for  ourfelves,  if  we  pray  only  for  curfelves.  3.  That  the 
hallowing,  honoring,  and  fandlifying  of  God's  name,  asit 
js  the  firft  thing  we  are  to  pray  for,  fo  it  ought  to  be  pre- 
ferred before  ail  other  things  whatfoever  ;  we  pr.iy  for  it 
before  we  pray  for  own  falvation  ;  we  fay,  Halhwe/i  h 
thy  nanir,  before  we  fay,  Forgive  us  our  debts.  4.  Learn, 
That  iins  are  debts,  and  finners  are  indebted  to  divine 
•uftice.  Sin  is  .t\)  intinite  debt,  a  multiplied  debt,  an  inex- 
tulable  debt,  and  if  not  difcharged  by  our  Surety,  wemuft 
lie  in  prifon  to  all  eternity,  for  non-payment  of  this  debt. 
5.  That  God  hns  made  our  forgivenefs  of  others  the  con- 
dition of  his  forgiving  us :  The  word  as,  is  not  a  note  of 
equality,  but  of  limilitude;  we  cannot  equal  God  in  for- 
giving, but  we  muft  imitate  him.  6.  No  fooner  is  fin 
pardoned,  but  Satan  will  be  bufy  with  his  temptation. — 
Forgive  ui  cur  Jms  and  lead  us  not  Into  temptation.  7.  That 
it  is  a  greater  mercy  to  be  delivered  from  the  evil  of  temp- 
tation, than  from  temptations  to  evil.  The  evil  of  temp- 
tations is  the  evil  of  fin,  but  temptation  10  evil  is  at  moft 
but  the  evil  of  punifliinent.  Lead  us  not  into  temptation, 
hut  deliver  us  from  evil ;  fuffer  us  not  to  be  led  into  temp- 
tation, or,  if  fo,  leave  us  not  when  we  are  tempted. 

5  And  he  faid  unto  them,  Which  of  you  (hall 
have  z  friend,  and  (hall  go  unto  him  at  midnight, 
and  fay  unto  him.  Friend,  lend  me  three  loaves;  6 
For  a  friend  of  mine  in  his  journey  is  come  to  me, 
•  and  I  have  nothing  to  fet  before  him  :  7  And  he 
from  within  (hall  anfwer  and  fay.  Trouble  me  not : 
the  door  is  now  (hut,  and  my  children  are  with  me 
in  bed;  I  cannot  rife  and  give  thee.  8  I  fay  unto 
you,  Though  he  will  not  rife  and  give  him  becaufe 
he  is  his  friend;  yet  becaufe  of  his  importunity, 
he  will  rife  and  give  him  as  many  as  he  needeth. 

The  defign  of  ourblelTed  Saviour  in  thefe,  and  the  fol- 
Jowing  veries,Ts  to  excite  and  ftir  up  his  difciples  to  fervency, 
>fiiportunity,afldcon(lancy  in  theduty  of  prayer,  and  to  this 
purpofe  he  makes  ufe  of  a  double  argument,  the  one  of  a 
friend,  and  the  oth»«r  of  a  father,  i.  He  lays  before  them 
the  parable  of  a  friend,  coming  to  his  friend  at  midnight, 
and  by  his  importunity  obtaining  ihat  of  him  which  ctlier- 
wife  he  mull  have  gone  without.  From  whence  our  Lord 
leaves  us  to  infer.  That  if  an  impudent  and  bold  beggar 
can  obtain  fo  much  from  man,  what  cannot  an  humble, 
eameft,  and  daily  petitioner  obtain  from  God?  What  friend 
fo  faithful  and  helpful  to  his  deareft  friend,  as  Godistous 
his  children?  From  the  whole,  note,  i.  That  a  man  muft 
be  brought  into  a  ftate  of  friendfhfp  and  reconciliation  with 
God,  if  he  hopes  his  prayer:  /lull  be  accepted,  i.  That 
n  hen  any  of  the  friends  of  God  are  in  necefiities  and  (traits, 
he  allows  them  the  liberty  at  all  hours  to  call  upon  him,  and 
pray  unto  him ;  at  mi-dnight,  as  well  as  at  mid-day,  God's 
ear  is  open  to  his  p.'"aying  frieiiJ;.   3-  Thst  alniighty  God 


takes  pleafure  in  being  urged  in  prayer  by  the  holy  impor- 
tunity of  his  friends :  Never  is  hebetterpleafed,  than  when 
his  people,  with  holy  Jacob,  vjreJiU  -juith  him,  and  will  not 
let  him  go  till  he  hath  hUlPed  thtm.  4.  That  fuch  holy  and 
humble  importunity  fliall  not  only  obtain  what  we  delired, 
butniorethan  wecxpecled  ;  only  three  loaves  weredefired 
here,  but  becaufe  of  importunity,  he  had  as  many  as  he 
needed  ;  more  is  given  in  the  concefiion,  thaw  was  (Jefired 
in  the  fupplication.  The  original  word  here  rendered  ir»j- 
portumty,f\gi\\^eiiTnpudence,iccoTii\t\g  to  that  faying  among 
the  Jews,  rhe  impudent  man  overcomes  the  modeit  and 
the  bsfliful :  how  much  more  God,  who  is  goodnefs  itfelf  ? 

9  And  I  fay  unto  you,  Afk,  and  it  fliall  be  given 
you:  feek,  and  ye  fliall  find:  knock,  and  it  (hall 
be  opened  unto  you.  lO  For  every  one  that  a(k- 
cth.  rccciveth  :  and  be  that  feekcth.  findeth:  and 
to  him  that  knocketh,  it  (hall  be  opened. 

Our  Saviour  here  goes  on,  to  urge  us  toitnponunity  arid 
conftancy  in  prayer;  he  bids  us  cjk,  feek,  find  knock,  and 
afTuresus  we  fliall  be  accepted,  heard,  andanfuered.  Here 
note,  I.  Thit  man  is  a  poor  indigent  creature  full  of  wairts 
but  unable  to  fupply  them.  2.  As  man  is  an  indigent  and 
infufficient  creature,  foGod  is  anall-fufficient  good,  able  to 
fupply  the  wants,  and  relieve  the  neccflities  of  his  creatures. 
3.  1  hat  almii^hty  God  ftands  ready  to  fupply  all  our  wants, 
not  temporal  only,  but  fpiritual  alfo,  afTording  his  grace 
and  the  aifirtance  of  his  holy  Spirit  to  them  that  alk  it.  4. 
If  therefore  we  want  the  grace  of  God,  and  the  alliftancc 
of  his  holy  Ipirit,  it  is  our  own  fault,  and  not  God's;  it 
is  either  for  w.int  of  feeking,  or  for  want  of  earneflnefs 
in  alking  ;  for  our  S.iviour  expreflly  aflures  us,  that  God 
denies  it  to  none  ;  hut  eviry  one  that  afkeih  receiveth. 

1 1  If  a  fon  (hall  afk  bread  of  any  of  you  that 
is  a  father,  will  he  give  him  a  (lone  ?  or  if  he  a/k  a. 
fifh,  will  he  for  a  fifh  give  him  a  feipant  ?  12  Or 
if  he  (hall  afk  an  egg,  w'ill  he  olFer  him  a  fcorpion  ? 
13  If  ye  then  being  evil,  know  how  to  give  good 
gifts  unto  your  children  :  how  much  more  ihall 
your  heavenly  Father  give  rhe  holy  Spirit  to  them 
that  a(k  him. 

The  fecond  parable  which  our  Saviour  makes  ufe  of,  ie 
that  of  a  father  to  his  children  :  Chrift  reprefcnts  the  care 
and  kindnefs  of  God  towards  us  by  the  affedlions  which 
earthly  parents  bear  to  thetr  natural  children,  who  though 
they  be  many  times  evil  themfelves,  yet  are  not  wont  to 
deny  their  children  neceflary  good  things,  when  they  du- 
tifully and  decently  beg  them  at  their  hands:  If  ye  being 

evil hovj  much  mere  fhdll  your  heavenly  Father  give  his 

hily  Spirit ;  that  is,  the  continual  prefence  and  influence 
of  his  holy  Spirit,  to  all  the  purpoi'es  of  guidance  and  di- 
reftion,  of  gr.ice  and  alTiftance,  of  comfort  and(upportiu 
our  chriflian  courfe.  Learnhcnce,  That  the  prefence  and 
alfiftance  of  God's  holy  fpirit,  to  enable  us  to  d«  what 
God  requires,  Ihall  never  be  wanting  to  thole  that  defire  it, 
and  endeavour  after  it.  But  we  muft  always  remember, 
that  the  alfiftance  ofGod's  holy  Spirit,  though  it  be  offered 
and  tendered  to  us,  yet  it  is  not  forced  upon  us;    for  if 

we  beg 


Chap.  X. 


St.      LUKE. 


■Hr 


beg  the  holy  Spirft  ami  his  afliftance,  but  refufe  to  make 
life  of  it,  or  if  we  crjr  to  iiim  for  his  help  to  mortify  our 
Jufts,  but  do  not  put  forth  our  own  endeavours,  we  forfeit 
the  divine  afliftance,  and  God  will  certainly  withdraw  his 
holy  Spirit  from  us, 

14  ?  And  he  was  cafling  out  a  devil,  and  it  was 
dumb.  And  rt  came  to  pafs  whf  n  the  devil  was 
gone  out,  the  dumb  fpake  :  and  the  people  won- 
dered. 15  But  feme  of  them  faid,  Hccaftethout 
devils  through  Beelzebub  the  chief  of  the  devils.  i6 
And  others  tempting  him  fought  of  him  a  fign  from 
heaven.  17  But  he  knowing  their  thoughts  faid  un- 
to them,  Every  kingdom  divided  agaiiift  itfelf  is 
brought  to  defolation ;  and  a  houfe  divided  againft  a 
houfe,  falleth.  18  If  Satan  alfo  be  divided  againfl 
himfelf,  how  fhall  hiskingdom  Hand  ?  becaufe  ye  (ay 
that  I  cafl  out  devils  through  Beelzebub.  19  And 
if  I  by  Beelzebub  caft  out  devils,  by  whom  do  your 
fons  caft  them  out  ?  therefore  they  fliall  be  your 
judges.  20  But  if  I  with  the  finger  of  God  caft  out 
devils,  no  doubt  the  kingdom  of  God  is  come  upon 
you. 

A  relation  is  here  gi'ven  of  a  famous  miracle  wroughiby 
our  Saviour  in  carting  a  devil  out  of  a  pr^fPefTed  man  :  It  is 
called  a  dumb  devil,  becaufe  of  the  t{\'ei\  upon  the  poor 
poflefledperfonin  reftraining  theufeofhistongue.  Learn 
here,  i.  That  among  the  many  calamities  which  fin  has 
rendered  human  nature  liable  and  obnoxiousto,  thisisone 
to  be  bodily  poflefTed  by  Satan.  2.That  one  denionftr«ion 
of  Chrift's  divine  power,  and  a  conviclive  evidence  of 
his  being  truly  and  really  God,  was  his  cafting  out  devils 
by  the  word  of  his  power.  3  What  a  fad  and  contrary 
eifetT:  this  miracle  had  uponthc  wicked  Pharifees,  through 
their  own  blindnefsjObflinacy,  and  malice  :  Infteadofmag. 
rifying  his  divine  power,  theymalicioufly  accufe  him  for 
holding  correfpondence  with  the  devil,  and  afting  by  a 
power  derived  from  him  ;  as  if  Satan  fliould  lend  our  Sa- 
viour a  power  againft  himfelf,  and  that  for  the  deftruflion 
of  his  own  kingdom.  Lord  !  how  dangerous  is  a  willful 
oppofition  againft  the  truth  :  it  provokes  the  Almighty  to 
deliver  perfonsupto  the  nioft  unreafonable  infidelity,  and 
obftmate  obduracy.  4.  Our  Saviour  knowing  their  thoughts 
makes  a  juft  apology  for  himfelf,  by  (liewing  how  impro- 
bable and  unlikely,  how  unreafonable  andabfurd  it  is  once 
to  imagine  or  fuopofe  that  Satan  fhould  caft  out  himfelf 
and  any  wife  feck  to  oppofe  or  deftroy  his  ow  n  kingdom; 
ijow,  if  1  haveretiived  ;faysChrift)  mypowtrfroin  Sa- 
tan, for  cafting  out  Satan,  then  i<  the  devil  like  a  family 
divided  within  itleif,  and  dividtd  like  a  kit^gdom  againft 
itfelf,  which  can  never  ftr.nd,  but  n;uft  bt  brought  to  de- 
ftruftion.  Laftly,  Our  Saviour  tells  the  Pharifees,  that 
they  might  with  as  much  reafon  attribute  all  other  mira- 
cles to  the  power  of  the  devil,  asthofe  wrought  by  himftlf 
for  there  were  certain  Jewsamong  them  thaic-ftourdevils 
in  the  name  of  the  God  of  Abraham,  Ifaac,  and  [acob; 
«ow  our  Saviour  alks  them  by  whatpower  iheie  theirchil. 


dren  caft  them  out?  Tliey  cdiaowicdged  what  they  did 
was  by  the  power  of  God,  and  there  was  no  caufc,  but 
their  malice,  why  tliey  fliould  not  acknowledge  that  what 
he  did  was  by  the  fame  power.  If  I  by  Beelzeiuh  c:ijl  out 
devils,  by  -xhom  do  your  Jons  cj^f  them  out  ^  But  if  J  -wllit 
the  finger  0/  God  cajl  them  out,  no  doubt  the  kingdom  of  Cod 
if  come  upon  you;  that  is,  the  long  expefted  kingdom  of 
the  Meflias  is  certainly  come,  and  I  have  wrought  thefe 
miracles  by  my  own  power,  is  a  demonftrative  proof  that 
I  am  the  promifed  Meiilas. 

2 1  When  a  ftrong  man  armed  keepcth  liis  palace, 
his  goods  are  in  peace:  22  But  when  a  ftrongcr 
than  he  ftiall  come  upon  him,  and  overcome  him, 
he  taketh  from  him  all  his  armour  wherein  he  truft- 
ed,  and  divideth  his  fpoils.  23  He  that  is  not  with 
me,  is  againft  me :  and  he  that  gatheretli  not  witk 
me,  fcattercth,  24  When  the  unclean  Ipirit  is 
gone  out  of  a  man,  he  walketh  through  dry  place*, 
feeking  reft  :  and  finding  none,  he  faith,  I  will  re- 
turn unto  my  houfe,  whence  I  came  out.  25- And 
when  he  cometh,  he  findeth  it  fwcpt  and  garnifhed. 
26  Then  goeth  he,  and  taketh  to  him  feven  other 
fpirits  more  wicked  than  himfelf,  and  they  enter  in, 
and  dwell  there  :  and  the  laft  ftate  of  that  man  u 
worfe  than  the  firft. 

Our  Saviour  having  fu/Eciently  ftiewn,  thai  he  did  net: 
work  his  miracles  by  the  jiower  of  the  devil,  he  next  in- 
forms the  pharifees  from  whence  he  had  that  power,  even 
from  God  himfelf;  accorrlingly,  he  compares  Satan  to  a 
ftrong  man  armed  with  weapons  to  defend  his  houfe ;  and 
himfelfcloathed  with  divine  power,  he  compares  to  one  thai: 
is  ftronjTcr  than  the  ftrong  man  :  So  that  the  argument  runs 
thus,  The  devil  is  very  ftrong  and  powerful,  and  there  is 
no  power  but  only  God's  that  is  ftronger  than  his;  If  then 
fays  Chrift,  I  were  riot  aflifted  withadivine  power,Icoul(3 
never  caft  out  this  ftrong  mm,  who  reigns  in  the  bodies 
and  fouls  of  men,  as  in  his  houfe  ;  for  it  mull  be  a  ftronger 
than  the  ftrong  man,  that  (hall  bind  Satan,  and  who  ishe 
but  the  Gcd  of  ftrength?  /r^rrn  thence.  That  only  Chnft'i 
divine  pow  er  is  fuperior  to  Satan's  ftrength  ;  he  only  cat; 
vanquifh  and  o\'er  rule  him  at  hit  pleafure,  and  drive  him 
out  of  that  polliiTion,  which  he  holds  either  in  the  bodies 
orfoulsof  men  :  The  ftrong  menarmed,  keeps  the  h'ji./e,  til!., 
&c.  A'<;/f  here,  i.  That  Satan  isan  unclean  fpii  it,  he  hath 
lolt  his  original  purity,  his  holy  nature  in  wh.ch  he  was 
cremated,  siul  is  by  fin  become  univerfally  finful  and  impure 
No  means  being  allowed  him  by  God,  for  the  purging  of 
his  filthy  and  impure  nature;  yea, he  is  a  perfeiit  enemy  to 
purity  and  holinefs;  maligning  all  that  love  it  and  would 
proni'ite  it.  2.  That  Satan  isa  reftlefs  and  unquiet  fpirit 
bc;ng  cart  out  of  heaven,  he  can  reft  now  herr  ;  when  he 
is  eiti-er  gone  out  ofamanbv  policv,  or  caft  om  by  power. 
Hehas  nctontent  or  fatiffyiuon,  till  he  returns  into  a  filthy 
heart,  where  he  delights  tobe,  as  thcfw  ii  ein  miryplaces. 
3. '{'hat  wicked  and  profane  linners  have  thi  unclean  fpirit 
dwelling  in  them;  their  hearts  are  Satans  hoiife  and  habi- 
tat!^), and  the  lufts  of  pride  and  unbelief,  malice    and 

reveng* 


■i8 


-St.      L    U    K    E. 


CHAt.  X. 


revenge,  envy  and  hypocrify,  thefe  are  the  garnifliings  and 
furniture  of  Satan's  houfe  :  man's  heart  was  God's  hoiife 
by  creation,  it  is  p.orv  Satan's  by  ufurpation  and  judiciary 
tradition.  4.  That  Satan,  by  the  preaching  of  the  gofpel 
may  feeni  to  go  outof  perfons,  and  they  become  fobcr  and 


example  of  the  queen  of  the  South,  and  the  men  of  Nine- 
veh. From  thence /fdrw  That  the  iijis  of  infidelity  andim- 
penitcncy  are  exceedingly  heightened,  and  their  guilt  ag- 
grav.ntcd,  from  the  nieans  alforded  by  Ood  to  bring  men 
to  f.iith  and  obedience.     The  (in  of  ihe  Pharifees  was  in- 


civihzed;  yet  may  he  return  again  to  his  old  habitation,     finitely  greater  in  rejecting  the  evidence  of  Chrill's  mira- 

e-     clcs,  than  the  fin  of  the  Ninivitcs  would  have  been  in  re- 


and  the  latter  end  maybe  that  man   is  worfe  than  the  be- 
ginning. 

275  And  it  came  to  pafs,  as  he  fpake  thefe  things 
a  certain  woman  of  the  company  lifted  up  her  voice 
and  faid  unto  him,  Bleffed  is  the  womb  that  bare 
thee,  and  the  paps  which  thou  haft  fucked.  28  But 
he  faid,  yearather bleffed  are  they  that  hear  the 
word  of  God,  and  keep  it. 

Obftrveheve,  i.  How  ready  we  are  to  admire  perfons 
fnr  their  external  privileges,  and  the  favours  of  divine 
providence,  and  to  pronounce  Aich  biefTed  ;  Dlejfed  is  the 
~d)omh  that  bare  thee.  1.  That  Chrift  makes  another  jadg- 
men:  of  perfons,  and  pronounces  them  more  biefTed,  that 
bear  him  in  their  lieart  by  faith  than  his  own  mother, who 
bare  him  in  her  womb  by  fenfe.  The bleflednefs of  being 
an  obedient  believer  is  far  greater  than  that  of  being  the 
mother  of  our  bleffed  Saviour.  BlelTed  be  God,  this  great 
and  gracious  priviledge  is  not  deni*d  to  u«  now;  although 
we  cannot  fee  Chrift,  ypt  love  him  we  njay  ;  his  bodily 
prefence  cannot  be  enjoyed  by  us,  but  his  fpiritual  gracious 
preli-nce  is  not  denied  us  :  Though  Chrift  be  not  curs  in 
iioufe,  in  arms,  by  affinity,  by  confanguinity  ;  yet  in  heart 
in  faith,  in  love  in  fervice,  he  is,  or  may  beouc's  ;  verily  . 
fpiritual  regeneration,  and  an  obediential  doing  of  God's 
will,  bringtth  men  into  a  more  honorable  relation  to 
Chrift,  than  natural  generation  ever  did  ;  Tea,  rather  biej- 
ed  are  t  hey  that  htar  the  word  nf  Cod,  and  keep  it. 

29  ?  And  when  the  people  were  gathered  thick 
together,  he  began  to  lay,  This  is  an  evil  generation 
•they. leek  a  fign,  and  there  (hall  no  fign  be  given 
it,  but  the  fign  of  Jonas  the  prophet.  30  For  as 
Jonas  was  a  fign  unto  the  Nintvitcs,  fo  fhallalfo 
the  Ion  of  man  be  to  this  generation,  31  The 
queen  of  the  fouth  fhallrifeup  in  thejudgment  with 
the  men  of  this  generation,  and  condemn  them  for 
fhe  came  from  the  utmoft  parts  of  the  earth  to  hear 
the  wifdom  of  Solomon  :  and  behold,  a  greater  than 
Solomon  is  here.  The  men  of  Nineveh  Ihall  rife 
up  in  the  judgement  with  this  generation,  and  fliall 
condemn  it;  for  they  repented  at  the  preaching  of 
Jonas  :  and  behold  a  greater  than  Jonas  is  here. 

The  fign  which  the  Pharifees  here  defired  of  our  Saviour 
.was  a  miracle  wrought  by  him:  Now  our  Saviour,  though 
he  was  very  ready  10  work  miracles,  to  encouragf  and  con- 
firm his  hearers  faith,  yet  not  to  f'atisfy  the  unbelieving 
Pharifees  curioilty  :  And  accordingly  he  tells  ihtni,  they 
Jh<!uld  have  no  other  fign  than  that  of  his  refurrcclicn, 
which  Jonas  was  a  type  of.  Next  he  threatens  them  for 
(UieJcobftinacy  and  iufidcliry,  which  ie  aggravates  from  the 

t 


fufing  to  hearken  to  Jonas's  niiniftry 
neviies  fliall  condemn  the  Pharifees. 


thertfore,  the  Ni- 


33  No  man  when  he  hath  lighted  a  candle,  putteth 
it  in  a  fecret  place,  neither  under  a  bufhcl :  but  on 
acandleftick,  that  they  which  come  in  may  fee  the 
light.  34  The  light  of  the  body  is  the  eye  :  There- 
fore, when  thine  eye  is  finglc,  the  whole  body  alfo 
is  full  of  light:  but  vf  hen  thine  tye  is  evil,  thy  body  alf© 
is  full  of  darknefs:  35  Take  heed  thertfore,  that 
the  light  which  is  in  thee  be  not  darknefs.  36  If 
thy  whole  body  therefore  ^cfuU  of  light,  having  no 
part  dark,  the  whole  fliall  be  full  of  light,  as  whca 
tbe  bright  fliining  of  a  candle  doth  give  the  light. 

Our  Saviour,  in  thefe  words  does  thefe  two  things: 
I.  He  declares,  that  ahhough  his  miiiiftry  had  no  eflect 
upon  the  proud  and  obftinate  Pharifees,  yet  he  would  not 
hide  the  light  which  he  came  into  the  world  to  bring,  nor 
conceal  that  heavenly  doftrine  which  his  Faiher  had  com- 
mitted to  him  to  communicate  to  the  children  of  men  : 
Teaching  us,  That  fuch  as  are  enlightened  by  God  with 
the  knowledge  of  his  word  and  will,  ought  not  to  conceal 
and  hide  this  knowledge  within  themfelves,but  communi- 
cate it  to  others,  and  improve  it  for  the  good  and 
benefit  of  ethers  ;  No  nan  that  lighteth  a  candle,  putteth  it 
under  ahuff  el.  2.  Our  Saviour  here  difcoverstlie  reafon 
why  the  Pharifees  continued  hlind  under  fo  clear  a  light  as 
that  of  his  miniltry  :  namely,  becaufe  tiie  eye  of  their  un- 
derftanding  was  darkeiied,  not  fo  much  with  ignorance  as 
with  prejudice,  whereby  they  oppofcd  Chrifl  and  his  holy 
doftrine  ;  for  if  the  mind  be  clearly  eidightened  by  the 
word  and  Spirit  of  God,  that  light  v^ill  ditfufe  and  fpread 
itfelf  in  the  foul,  as  the  blight  fliining  of  a  candle  doth  in 
the  houfe  ;  enlightening  all  the  inward  faculties,  and  di- 
rerting  all  the  outward  actions,  and  communicating  its  light 
alfo  to  the  enlightening  of  others. 

37  1  And  as  he  fpakc,  a  certain  Pharifec  befought 
him  to  dine  with  hiin  :  and  he  went  in,  and  fat  down 
to  meat.  38  And  when  the  Pharifee  faw  it  he  mar- 
velled that  he  had  no^  firft  wafhed  before  dinner. 
39  And  the  Lord  faid  unto  him.  Now  do  ye  Pha- 
rifees make  clean  the  outfide  of  the  cup  and  the 
platter:  but  your  inward  part  is  full  of  ravening  and 
wickednefs.  40  Ye  fools,  did  not  he  that  madcthat 
which  is  without,  make  that  which  is  within  alfo  f 

Ob/erve  hfrre,  1.  The  free  converfation  of  our  biefTed 
S-^viour,  how  readiiy  he  complies  with  the  Pharifee's invi- 
tation to  dine  with  him.  1  do  not  find  that  when  Cliriit 
was  invited  to  any  table,  that  ever  he  refufed  to  go  :  If  a 

Pharifee 


CHiVP.    XI. 


St. 


LUKE. 


«4i< 


Pharifee,  if  a  publican  invited  hiin,  he  conftantly  went ; 
not  fo  much  for  the  pleal'ure  of  eating,  as  for  the  oppor- 
iiity  of  converllngand  doing  good.  Chrift  feallsus  when 
we  feed  him  :  He  fays  of  hiinfelf,  that  he  came  eating  and 
drinking;  that  is,  allowing  iiiinfelf  a  free  thoughinnocent 
converfation  with  al!  forts  of  perfons,  rhathe  mightgain 
fonie.  2.  The  exception  which  the  Pharifee  takes  at  our 
Saviour's  not  wafliing  his  hands  before  dinner.  This  they 
made  (but  without  any  warrant  for  itj  a  religious  act, 
abounding  in  external  walkings,  bntneglefting  the  inward 
purgation  of  their  hearts  and  confciences  from  fin  and  un- 
cleanncfs.  Thus  Pharifaicalhypocrify  puti  God  off  with 
oiitward  cleaning,  infteail  of  inward  purity  ;  regarding 
more  the  outward  cieannefs  of  the  hand,  than  the  inward 
purity  of  the  heart.  3.  Our  bkfTed  Saviour  does  not 
condemn  any  external  decency  and  cleanlincfs  in  conver- 
fation, but  his  defign  is  to  (liew  the  vanity  of  outward  pu- 
rity, without  inward  fanclity,  and  to  convince  them  of  the 
neceflity  of  cleaning  the  heart,  in  order  to  the  purifying 
and  reforming  the  life.  'J  lie  Pharifee  waflied  his  hands 
clean,  but  left  h';s  foul  full  of  undeannefs,  notconfidering, 
that  he  that  made  the  foul  as  well  as  the  body,  requires 
that  bothlhould  be  kept  pure,  all  the  impiety  of  men's  lives 
proceeding  from  the  impurity  of  their  hearts  and  natures. 

41.  But  rather  give  alms  of  fuch  things  as  you 
have  :   and  behold,   all  things  are  clean  unto  you. 

As  if  Chrift  had  faid,  The  wav  to  purify  your  meats 
and  drinks,  andeftatcs,  from  all  pollution  cleaving  to  them 
and  to  have  them  fanclified  bleilings  to  you,  is  (in  con- 
juncUon  with  other  gracei)  by  doing  works  ofniercy,  and 
by  liberal  almsgiving,  according  to  your  ability.  Learn, 
That  charity  and  alms  giving,  according  to  ourability  and 
opportunity,  is  a  fpecial  mean  to  fanftify  oureltatesto  us, 
and  tocaufe  us  holily  and  comfortably  to  enjoy  whatever 
we  do  polTefs  ;  .Give  alms  of  fuch  things  as  ye  have,  and  be- 
hold ell  things  are  clean  untoynu.  As  if  Lhrift  had  faid, 
Your  temporal  enjoyments  are  unclean  ;  that  is,  unlawful 
to  be  ufed  by  you,  till  you  have  fanctiiied  them  by  fome 
aft  of  charity,  which  will  procure  a  blelling  upon  your 
fubltance. 

42  But  wo  unto  you,  Phnrifees  :  for  ye  tithe  mint 
and  rue,  and  all  manner  of  herbs,  and  pafs  over 
judgment  and  the  love  of  God  :  thefe  ought  ye  to 
have  done,  and  not  to  leave  the  other  undone. 

Our  Saviour  here  denounces  a  wo  againft  the  Pharifecs 
for  their  Uriel  fcrupulousobferving  the  lefTer  things  of  the 
the  law,  as  tithing  mint  and  rue,  whiift  they  wereregard- 
lels  of  the  principle  and  fubftantial  duties,  whichthey  ow- 
ed both  toGod  and  man.  Leurn  hence,  That  although 
fome  duties  are  of  greater  moment  and  importance  than 
others,  yet  a  good  man  will  omit  none,  but  make  confcience 
of  all, both  great  and  fmall,  in  obedience  to  the  command 
of  God  :  There  is  no  duty  fo  little  as  to  be  neglected,  no 
command  fo  fmall  as  to  be  difobeyed  ;  but  yet  there  is  a 
difference  in  duties,  and  our  firft  regard  ought  rather  tobe 
to  the  greater  than  to  the  lefs  Chrift  doth  rot  condemn 
them  for  tithing  mint  and  rue,  hut  far  fcfftrg  over  judg- 
mcni  and  the  love  oj  Cod. 


43  Wo  unto  you,  Pharifees  :  for  ye  love  the  up- 
pennofl  feats  in  the  fynagogues,  and  greetings  in 

he  markets. 

The  next  wo  denounced  againft  the  Pharifecs,  h  for 
theirambition,  pride,  and  popularity,  affeftingthe  uppcr- 
moft  feats  in  the  fynagoguts,and  falutationsin  the  markets 
Where  their  fault  was,  not  in  taking,  but  affec'tiiip  thefe 
upperniofl  pin.ces:  God  is  the  God  of  order  ;  there  ni.".V 
and  ought  to  be  a  precedency  amongft  perfons :  Honouv 
is  given  to  whom  honour  is  due,  and  that  by  God's  coui- 
mand  :  But  pride  and  ambition  are  deteftable  vices,  cfpe- 
cially  in  fuch  as  are  preachers,  and  ought  to  be  patterns 
of  humiliiy. 

44  Wo  unto  you,  fcribes  and  Pharifees,  hypo- 
crites :  for  ye  are  as  graves  which  appear  not,  and 
the  men  that  walk  over  them,  are  not  aware  of  them. 

Another  wo  is  here  denounced  againft  the  Pharifees, for 
cheating  and  deceiving  the  people  with  an  outward  lliew 
and  appearance  of  piety  and  religion.  They  were  like 
graves  and  fepulchres  grown  over  with  grafs,which, though 
they  held  dead  mens  bones,  yet  the  piitrefaiflion  not  out- 
wardly appearing,  men  walked  unawares  over  them,  and 
fo  were  polluted  by  them  ;  intimating,that  the  inward  rot- 
tennefs  and  filthy  corruptions  of  the  Pharifees  not  appear* 
ingunto  men,  the  people  were  eafily  deceived  by  outward 
fliews  of  Pharafaical  fan£tity,and  fo  fell  into  a  dangerous 
imitation  of  chem.  Z.f<jrw  thence,  That  the  great  dtfign 
of  hypocrites,  is  to  cheat  the  world  with  an  eirpty  flievv 
of  piety  ;  the  hypocrites  ambition  is  to  be  thought  good, 
not  to  be  fo.  2. That  nothing  is  more  fatally  dangerousto 
the  fouls  of  men,  and  draws  perfons  toan  admiration  and 
imitationofhypocriticalprofeffors,  like  their  out  ward  Ihews 
offanftity,  and  their  extraordinary  appearances  of  devo- 
tion and  piety.  This  it  was  that  gained  the  Pharifees  fuch 
a  veneration  and  efteem  among  the  people,  that  it  becamea 
proverb  amongft  them,  "If  but  tw  o  men  went  to  heaven 
theonemuftbe  a  Pharifee  ;  But  their  counterfeit  piety 
being  double  iniquity,  they  did  receive  for  it  double  dam- 
nation. 

45  1  Then  atifwered  one  of  the  lawyers,  and  faid 
unto  him,  Maflcr,  thus  faying,  thou  reproached; 
us  alfo.  46  And  he  faid.  Wo  unto  you  alfo  ye  law- 
yers:  for  ye  lade  men  with  burdens  grievous  tobe 
borne,  and  ye  yourfelves  touch  not  the  burdens 
with  one  of  your  fingers. 

The  former  woes  were  denounced  by  our  Saviour  againft 
the  Pharifees,  who  had  their  names  from  an  Hebrew  word 
which  fignifies  to  ft perate. hecouie  they  were  perfons  fcpe- 
rated  and  fet  apart  for  ftudying  the  lawof  God,and  teach- 
ing it  to  others.  The  next  wo  is  here  denounced  againft 
the  lawyers,  that  is, the  fcribes  of  the  law  ;  of  which  there 
were  two  forts,  the  civil  fcribe,  and  the  ecclelinftical 
fcribe;  the  civil  fcribe  was  a  public  notary,  or  a  regifter 
of  the  fynagogue,  employed  in  writing  bills  of  divorce, 
and  fentences  in  the  phylacteries.  The  ecclcli;iflical 
fcribe,  was  an  expounder  of  th«icriptiire,  an  interpretorof 
the  law,  men  of  great  learning  and  know  ledge,  whofr  de- 
crees and  interpretations  the  Pharifecs  flriftly  ob.'"crved. 

1  I  1  his 


S50 


St.      L    U    K    E. 


Chap,   ft. 


This  lawyer  here  infolently  calls  our  Saviour's  reproof  a 
reproach:  However,  our  Saviour,  who  never  feared  the 
face,  nor  regarded  the  perfon  of  any  man,  gives  them  their 
portion,  and  lets  them  know  wherein  they  were  faulty  as 
well  as  the  I'harifees;  and  accordingly  pronounces  a  wo 
unto  them  alfo,  for  a  threefold  crime:  i.  For  their  lay- 
ing heavy  burdens  upon  others  ihoiilders,  which  they 
would  not  touch  with  one  of  their  fingers.  Thefe  burdens 
in  general,  were  a  ripid  exadlion  ofobedience  in  the  whole 
ceremonial  law  ;  and,  in  particular,  the  burden  of  tradi- 
tions, certain  aufteritics  and  feverities,  which  they  impo- 
fed  upon  the  people,  but  would  not  undergo  any  part  of 
them  thcmfelves.  In  vain  do  we  hope  to  oblige  our  hear- 
ers to  follow  thofe  rules  of  life,  which  we  refufe  or  ne- 
glect to  put  in  praftice  ourfelves. 

47  Wo  unto  you  :  for  ye  build  the  fepulchres  of 
the  prophets,  and  your  fathers  killed  them.  48 
Truly,  ye  bear  witnefs  that  ye  allow  the  deeds  of 
your  fathers  :  for  they  indeed  killed  them,  and  ye 
build  their  fepulchres.  49  Therefore  alfo  faid  the 
wifdom  of  God, I  will  fend  them  prophets  and  apof- 
tles,  ^ndfcmie  of  them  they  fhall  flay  and  perfecute: 
f,o  That  the  blood  of  all  the  prophets  which  was 
flicd  from  the  foundation  of  the  world,  may  be 
required  of  this  generation;  51  From  the  blood  of 
Abel,  unto  the  blood  of  Zacharias,  which  perifhed 
between  the  altar  and  the  temple :  Verily  I  fay 
unto  you,  It  fhall  be  required  of  this  generation. 

The  fecond  crime  which  Chrift  reproves  in  thefe  men, 
is  their  grand  hypocrify,  in  pretending  great  honor  to  the 
faints  departed,  building  their  tombs,  and  garniihing  their 
fepu!chres,declaimingagainrt  their  fathers  impiety,  that  had 
they  lived  intheirday.  they  would  not  have  been  partakers 
with  them  in  their  fins.  Now  their  hypocrify  appeared  in 
three  particulars:  i.  In  that  they  continued  in  their  own 
wickednefs,  and  yet  commended  the  faints  departed  ;  they 
magnify  the  faints,  but  multiply  their  fins,  and,  inftead  of 
imitating  their  virtues,  they  content  thenifelves  with  gar- 
nifliing  their  fepulchres.  2.  In  profefling  great  refped  to 
the  dead  faints,  and  at  the  fame  time  perfecuting  the  living: 
Palpable  hypocrifj  !  and  yet,  as  grofs  as  it  is,  it  prevails  to 
this  day.  The  church  of  Rome,  who  magnify  martyrs, 
and  canonize  faints  departed,  haveyet  added  to  their  num- 
ber, by  fliedding  s>f  their  blood.  3.  In  taking  falfe  mea- 
fures  of  thoir  love  to  the  faints  departed,  from  their  build- 
ing  their  tombs,  andgarnifhing  their  fepulchres  ;  whereas 
the  beft  evidence  of  our  love  to  them,  is  the  imitating  their 
virtues,  and  cherifliing  their  followers.  It  is  grofs  hypo- 
crify to  pay  refpcft  to  the  relifts  of  faints,  and  veneration  to 
their  images,  and  at  the  fame  time  to  perfecute  and  hate 
their  followers.  From  the  whole,  note,  i.  That  the  world 
lias  all  along  loved  dead  faints  better  than  living  ones, /l/»r- 
tu't  non  trior  dent .-  The  dead  faint's  example,  how  bright  So- 
ever, is  not  fo  korching  and  troublefonie  at  a  diftance,  and 
he  himfell  Hands  no  longer  in  other  men's  light ;  whereai 
the  bvnig  faint's  example  is  a  cutting  reproof  to  fin  and 
vice.  2.  Thar  there  is  a  certain  civility  in  human  nature, 
which  leads  men  to  a  jaft  commendation  of  the  dead,  and 


to  a  due  eftimation  of  their  worth.  The  Pharifecs  here, 
tho'  they  perfecuted  the  prophets  wliilft  alive,  yet  did  they 
pretend  to  a  mighty  vener?tion  for  their  piety  and  virtue 
after  they  were  dead,  and  thought  no  honor  teo  great  to 
be  done  unto  them.  3.  That  it  is  the  greateft  hypocrify 
imaginable  to  pretend  to  love  goodnefs,  and  at  the  fame 
time  to  hate  and  perfecute  good  men.  Thefe  Pharifees  and 
lawyers  pretended  highly  to  piety  and  religion,  and  at  the 
fame  time  killed  the  prophets.  4.  That  the  higheft  honor 
we  can  pay  to  the  faints  departed,  is  not  by  raifing  monu- 
ments, and  building  tombs  to  their  memories,  but  by  a 
careful  imitation  of  their  piety  and  virtue,  following  the 
holinefs  of  their  lives,  and  their  patience  and  conftancy  at 
their  death.  LalUy,  learn,  That  it  is  a  righteous  thing 
with  God  to  punifh  children  for  the  impiety  of  their  parents, 
when  they  walk  in  their  ungodly  parents  footlleps.  Upon 
you  fliall  come  the  blood  of  all  the  prophets,  from  the 
blood  of  Abel  to  the  blood  of  Zacharias  :  Yet  mufl  this 
be  underftood  of  temporal  evils,  not  of  eternal  punifh- 
ments;  no  man  for  his  father's  fins  fliall  lie  down  in  ever- 
lafting  burnings  :  As  our  father's  faith  will  not  let  us 
into  heaven,  fo  neither  will  their  impiety  fliut  us  into  hell: 
At  the  day  of  judgment,  every  man  fhall  be  feparately 
cosfidered  according  to  his  own  deeds. 

52  Wo  unto  you  lawyers  :  for  ye  have  tak'en  a- 
way  the  key  of  knowledge,  ye  entered  not  in  your- 
felves,  and  them  that  were  entering  in,  ye  hintiered. 

The  lafl  wo  pronounced  by  our  Saviour  againft  the  fcribes 
and  Pharifees,  is  for  perverting  the  holy  fcriptures,  ant' 
keeping  the  true  fenfe  and  knowledge  of  them  from  the 
people  :  This  St.  Luke  hdte  calls,  The  taking  away  the  key 
of  kno'Jiledge  from  men ;  alluding  to  a  cuftom  among  the 
Jews,  in  admiflion  of  their  doctors  :  Thofe  that  hrid  au- 
thority given  them  to  interpret  the  lasv  and  the  prophets, 
■were  folemnly  admitted  into  that  office,  by  delivering  to 
ihcm  a  key  and  a  table-book;  fo  that  by  the  key  of  know- 
ledge is  meant  the  interpretation  and  underftanding  of  the 
fcriptures:  And  by  taking  away  that  key  ,  ii  ligniHed,  i. 
That  they  arrogated  to  themfelves  the  fole  power  of  un- 
derftanding and  interpreting  the  holy  Icriptures.  2.  That 
they  kept  the  true  knowledge  of  the  fcriptures  from  the 
people,  efpecially  the  prophecies  which  concern  the  king- 
dom and  coming  of  the  Meflias  ;  and  fo  they  hindered  men 
from  embracing  our  Saviour's  dodrine,  who  were  other- 
wife  well  enough  difpofed  for  it.  Learn,  i .  That  the  writ- 
ten word  is  the  key  whereby  an  entrance  into  heaven  is 
opened  unto  men.  2.  That  the  ufe  of  this  key,  or  the 
knowledgeof  the  word  of  God,  isabfolutely  and  indifpen- 
fably  necefTary  in  order  to  falvation.  3.  That  great  is 
the  guilt,  and  inexcufable  the  fault  of  thofe  who  deny  the 
people  the  ufe  of  this  key,  and  deprive  them  of  the  know- 
ledge of  the  holy  Scriptures,  which  alone  can  make  them  _ 
wile  unto  falvation.  4.  That  fuch  as  do  fo,  fhut  the 
kingdom  ot  heaven  againft  men,  endeavouring  what  in 
them  lies  to  hinder  their  falvation  :  Men  may  mifcarry 
with  their  knowledge,  but  they  are  fure  to  periili  for  lack 
of  knowledge. 

53  Aud  as  he  faid  thefe  things  unto  them,  the 

fcribes. 


Chap.  xii. 


St.      L    U    K    E. 


2i?l 


fcribes  and  the  Pharifees  began  to  urge  him  vehe- 
mently, and  to  provoke  him  to  fpeak  of  many 
things  :  5  4  Laying  wait  for  him, and  feeking  to  catch 
foraethingout  of  his  mouth,  that  they  might  accufe 
him. 

Chferve  here,  How  our  blelTecI  Saviour'splain  and  faith- 
ful dealing  with  thefe  men, doth  enrage, inllead  of  reforming 
them;  they  are  filled  with  anger  and  indignation.  1.  Their 
wrath  fets  their  wits  on  work  toenfnare  him.  Lord!  when 
any  of  tSy  faithfulminillersandambafladors  meet  with  the 
likeufage  and  treatment  from  a  witkedworld;  when  any  Jie 
in  wail  to  catch  fomethingout  of  our  mouth, that  therewith 
they  may  enfn  ire  us;  give  us  thy  prudence  and  thy  patience 
that  we  may  cut  offoccalion  from  thofcthat  feekoccafion 
again{t  us,  and  difappoint  them  of  tlieir  purpofe  ;  or  elfe 
furnifli  us  with  fuch  meafures  of  meeknefs  and  patience  as 
becomes  peribns  of  our  holy  character  and  profelHon,  that 
we  may  glory  in  reproaches,  inperfecniions,  and  diftreffes 
for  Chrilt's  fake;  and  that  the  ipirit  of  glory  and  of  God 
may  relt  upon  us. 

CHAP.     XIL 

IN  the  mean  time,  when  there-  were  gathered  to- 
gether an  innumerable  multitude  of  people  info- 
much  that  they  trode  one  upon  another:  he  began  to 
fay  unto  his  difciples  firfl  of  all,  BJWare  ye  of  the 
leaven  of  tlie  Pharifees,  which  is  hypocrify.  2  For 
there  is  nothing  covered  that  ftiall  not  be  revealed; 
neither  hid,  that  fhall  not  be  known.  3  Therefore, 
whatfoeverye  have  fpoken  in  darknefs  (hall  be  heard 
in  the  light:  and  that  which  ye  have  fpoken  in  the 
ear  in  clofets  (hall  be  proclaimed  upon  the  houfe  tops 

In  this  chapter  our  blefled  Saviourfurnifhes  his  difciples 
with  inflrudtions  for  the  worthy  difcharge  of  their  function 
in  preaching  the  gofpel ;  particularly  he  reccommends  unto 
them  two  gracious  qualifications,  namely,  uprightnefsand 
fincerity,  ver.  i.  3.  Secondly,  courage  and  magnanimity, 
ver.  4,  5.  I.  He  recommends  unto  them  thegrace and  vir- 
tue of  fincerity  ;  Beware  oftheleavettofthe  Pharifees  which 
it  hypicrify.  Learnhence,  that  hypocrify  is  a  dangerous 
leaven,  which  miniilers  and  people  are  chiefly  and  efpecially 
to  beware  of,  and  topreferve  themfelvesfrom.  Hypocrify 
is  a  vice  in  vizor,  the  face  is  vice,  the  vizor  is  virtue  ;  God 
is  pretended,  felf-mtended.  Hypocrify  is  refeinbled  to  lea- 
ven, partly  for  its  fournefs,  partly  for  its  dilfufivenels. 
Leaven  is  a  piece  of  four  dough,  that  diffufesitfelf  intothe 
whole  mafsor  lump  of  bread  with  which  it  is  mixed.  Thus 
hypocrify  fpreads  over  all  the  man  ;  all  his  duties,  parts  and 
performances  are  leavened  with  it.  Again,  leaven  is  of  a 
dwelling  as  well  as  of  a  fpreading  nature  ;  it  puffs  up  the 
dcugh,  and  fodoes  hypocrify  the  heart.  The  Pharifees 
were  a  lour  and  proud  fort  of  people;  they  were  all  for  pre- 
eminence, chief  places,  chief  feats,  chief  titles,  to  be  called 
Riibbi,  Rahhi.-  In  a  word,  as  leaven  is  hardly  difcerned 
from  good  dough  at  firfl  fight  fo  is  hypocrify  hardly  dif- 
cerned and  diftinguiflied  from  fincerity.  The  Pharifees 
outwardly  appeared  righteous  unto  men,  but  within  were 
fullof  hypocrify  and  iniq'iity.  Next,  The  argument  which 


Chrift  ufes  to  dilTnadc  men  from  hypocrify  ;  There  is  no. 
thing  covered  that  Jhall  not  be  revealed;  as  ifhehadfaid. 
The  day  is  coining,  when  a  rotten  andcorrupt  heart  fliall 
no  longer  pifs  under  the  vizor  and  difguife  of  a  demure 
look  :  In  the  day  of  judgment,  hypocritical  fmners  (liall 
walk  naked;  God,  angels  and  men  fhall  fee  their  fliame. 
Learn  hence.  That  God  will  certainly,  ere  long,  wafh  off 
all  the  varnilh  and  paint  that  the  hypocrite  has  put  upon 
the  face  of  his  profelTion,  and  lay  him  open  to  the  terror  of 
himfelf  and  the  aftonifhment  of  the  world. 

4  And  I  fay  unto  you,  my  friends,  Be  not  afraid 
of  them  that  kill  the  body  and  after  that  have  no 
more  that  they  can  do.  5  But  I  will  forewarn  you 
whom  you  (hall  fear  :  fear  him  which,  after  he  hath 
killed,  hath  power  to  cafl  into  hell :  yea,  I  fay  unto 
you,  fear  him. 

The  fecond  duty  which  our  Saviour  prelTesupon  his  dif- 
ciples, is  that  of  holy  ccnirage  and  refolution  :  Asif  Chrift 
had  faid,  the  preaching  of  the  gofpel  will  ftir  upmany  ene- 
mies againft  you  ;  which  will  malign  and  oppofe  you,  vex 
and  perfecute  you  ;  but  I  fay  unto  you,  fear  them  not  who 
can  only  kill  the  body  ;butfear  him  whoif  youfail  inyour 
duty,  can  caftboth  the  body  and  foul  intohell.  Here  note, 

1.  An   unwarrantable  fear  condemned,  and  that  is,  the 
finful  fervile  fear  of  man  ;  Fear  not  them  that   kill  the  body. 

2.  An  holy  awful  and  prudential  fear  of  the  oninipoientGod 
commended  ;     Fear  him  that  is  able  to  kill  both  body  andfoul. 

3.  The  pe rfons  whom  this  duty  of  fear  is  reccommended 

to,  and  bound  upon;   difciples,  minifters,  and  ambaJadors 

all  the  friends  of  Chrift  :     They  not  only  may,  but  oughr 

to  fear  him  ;  not  only  for  his  greatnefsand  goodnefs,  but 

upon  the  account  of  his  punitive  juflice,  as   being  ablq  to 

caft  both  fouland  body  into  hell.      Such  a  fear  is  not  only 

lawful  but  laudable;  not  only  commendable,  but  comm.an- 

ded,  and    not    mifoecoming  the  friends  of  Chrill :   The 

minifters  of  God  may  ufe  arguments  from  fear  of  judgmenr 

boh  to  dilTuade  from  fin,and  to  perfuade  to  duty.  It  is  not 

unfuitable  to  the  beft  of  faints  to  keep  in  heaven's  way  for 

fear  of  hell ;   it  is  good  to  bid  a  friend  fear,  when  that  fear 

tendeth  to  his  good. 

6  Are  not  (ive  fprfrrows  fold  for  two  farthings 
and  not  one  of  them  is  forgotten  before  God  ?  7 
But  e-'en  the  very  hairs  of  your  head  are  all  number- 
ed. Fear  not  therefore  yc  are  of  more  value  than 
many  fparrows. 

Oh/trvehere,  i.  Thedo(flrine  which  our  Saviour  preaches 
to  his  difciples,  and  that  is,  the  doiftrine  of  the  divine  pro- 
vidence, w hich  concerns  itfelf  for  the  meaneftof  crea'ures. 
Even  the  birds  of  the  air,  and  the  hairs  of  our  heads,  do 
fall  within  the  compafs  of  Gotl'sproteftingcare.  2.  1  he 
ufe  which  our  i^aviour  makes  of  this  doctrine,  namely,  to 
fortify  his  difciples  fpirits  againfl  all  diftrullful  fears  and  dif- 
trac^ng  cares.  Lecs>n  hence,  1.  That  the  conlidcration  of 
the  divine  care,  and  gracious  providence  cf  God  over  us 
and  ours,  ought  to  antidote  our  fpirits  againit  all  dillrultful 
fears  whatfoever.  If -an  hair  from  the  head  falls  ^lt)C  to 
the  ground  without  a  providence,  much  kfs  Ihall  the  head 
itfelf:  If  the  very  excrefccnces  oftiiebuJy  (fuch  are  the 

1 1  2  hairs 


2*2 


St. 


LUKE. 


CHAr.  xir. 


Iiairs)  be  tnken  care  of  by  Cod,  fiirely  tlie  more  noljle 
pins  of  the  body,  but  cfpecially  the  nobleft  part  of  our- 
felves,  our  foul  fllll!  fall  under  his  peculiar  regard. 

8  Alfo  I  fay  unto  you,  Whofocver  fhall  confefs 
me  before  men,  him  Ihall  the  Sonof  inan  alfo  con- 
fefs before  the  angels  of  God.  9  But  he  that  dcni- 
eth  me  before  men,  fhall  be  denied  before  the  an- 
gels of  God. 

Note  here,  i .  That  not  to  confefs  Chrift,  is  in  his  account 
to  deny  him,  and  to  be  .liliamed  of  him.  2.  That  whofo- 
pvcr  l]\-i\\  deny  or  be  aflvimed  of  Chrift,  either  in  his  per. 
Ion  in  \\\i  gofpcl,  or  in  his  members,  for  any  fear  or  fa- 
vor of  man,  Ihall  with  fliame  be  difowned,  and  eternally 
rcjefted  by  him  at  the  dreadful  judgment  of  the  great  day. 
Chrift  may  be  denied  three  w.iys;  doiflrinally,  by  an  er- 
roneous and  heretical  judgment  ;  verbally,  by  oral  ex- 
prcllions  ;  vitally,  by  a  wicked  and  unholy  life  :  but  wo  to 
lijat  foul  that  denies  Chrill  any  of  tliefe  ways. 

\o  And  whofoever  (hall  fpeak  a  word  againfl;  the 
Son  of  man,  it  fhall  be  forgiven  him  :  but  unto 
him  that  blafphcmeth  againfl  the  Holy  Ghofl,  it 
fliall  not  be  forgiven. 

Although  never  man  preached  or  lived  asChrifldid,yet 
there  were  thofe  thatfpake  againfbhim  ;  theperfonof  Jefus 
was  contemned  and  reproached,  for  the  meannefs  of  his 
birth,  for  the  ])overty  of  his  condition,  for  the  freedom  of 
his  converfation  ;  but  this  fin  did  not  exclude  the  hope  of 
pardon  :  Whofoever  JI)all  fpeak  a  word  againjl  the  Son  0/  man 
it/tjall  ki  forgiven  him ;  all  the  reproaches  call  upon  Chrift, 
as  inai),  were  pardonable ;  Intt  -whofoever  fpeaketh  a  word 
againfl  the  Holy  Ghofl ,  it  fhall  not  he  for  given  him;  that  is, 
■whoever  affirms  that  divine  power  by  which  I  do  all  my 
miracles,  to  be  the  power  of  the  devil,  fuch  blafphemy  will 
be  unpardonable,  becaufe  it  is  to  refill  the  laft  remedy,  and 
to  oppofe  the  beft means  of  men's  conviction:  For  what 
could  be  done  more  to  convir.ce  men  that  Chrift  was  the 
true  and  promifed  Meflias,  than  to  work  fo  many  miracles 
before  their  eyes  to  that  purpofe  ?  Now  thefe  miracles, 
though  evidently  wrought  by  the  power  of  God,  the  Pha- 
rifeesafcribed  to  the  powerof  the  devil,  which  our  Saviour 
QMihliifphemy  againfl  the  Holy  Ghofl,  and  a  fin  unpardonable 

1  lAnd  when  they  bringyou  unto  the  fynagogues> 
and  unlo  magiflrates  and  powers,  take  ye  no  thought 
how  or  what  thing  ye  fhall  anfwer,  or  what  ye  fhall 
fay  :  12  For  the  Holy  Ghofl  fhall  teach  you,  in 
the  fame  hour,  what  ye  ought  to  fay. 

Here  our  Saviour  acquaints  his  apoftles,that  for  preach- 
ing his  doftrine,  and  profeffing  his  religion,  they  (liouM  be 
brought  before  all  forts  of  magiftrates,  and  into  all  kinds 
of  courts  ;  but  advifes  them  when  ihey  fhonld  be  fo  brought 
not  to  be  anxioufly  thouRhifiil,  or  folicitoufly  careful,  what 
they  Ihould  fay,  for  it  ttiould  be  fnggefted  to  them  by  the 
Holy  Ghcft  what  they  lliould  fpeakin  that  hour.  Thence 
note.  That  though  the  truth  of  Chrift  maybe  oppofed,  yet 
the  defenders  of  it  fliall  never  be  aihamed  ;  for  rather  than 


they  fliall  want  a  tongue  to  plead  for  it,  God  himfelf  will 
prompt  them  by  his  holy  Spirit,  and  furiiilli  them  with 
fuch  arguments  to  defend  the  truth,  as  all  their  adverfa- 
ries  fliall  not  be  able  to  gainfay  ;  In  thai  hour  the  Holy  Chofl 
fljall  teach  you  vihat  you  ought  to  fay. 

13  H  And  one  of  the  company  faid  unto  him, 
Mafler,  fpeak  to  my  brother,  that  he  divide  the  in- 
heritance with  me.  1 4  And  he  faid  unto  him,  Man, 
who  made  me  a  judg<:,  or  a  divider  over  you  ? 

Whilft  our  Saviour  was  thus  inftrufting  his  difciplesand 
the  reft  of  his  auditors  in  things  appertaining  to  the  king- 
dom of  heaven,  one  of  the  company  being  more  intent,  as 
it  feems,  upon  his  temporal  than  his  eternal  concerns,  de- 
fired  him  to  fpeak  to  his  brother,  todivide  the  inneritjnce 
with  him.  Chrift  tells  him,  he  would  be  neither  judge  nor 
arbitrator  in  any  civil  affairs,  or  fecular  concerns.  This 
work,  as  ifChrifthad  faid,  belongs  to  the  civil  niagiftrate, 
to  divide  inheritances,  and  decide  controveifies  betwixt 
man  and  man  ;  but  my  work  is  of  another  nature,  mmely, 
to  preach  the  gofpel  to  a  loft  v.orlil,  and  to  dirt 61  men 
how  to  fccure  an  inheritance  in  licaven,  roi  todivide  in- 
heritances here  on  earth:  Teaching  lis,  That  matters  of 
civil  juftice  donot  belong  tothofe  wliom  Chrift  fends  forth 
to  preach  the  gofpel ;  that  v/ork  alone  is  luilic'.ent  for  them  : 
Theproperwork  ofaminifter  iswork  enough  ;  onebranch 
of  which  is,  to  manage  a  perfuading  talk  berwixt  neighbor 
and  neighbor,  to  prevent  differences,  and  to  tompofe  them : 
But  asChrift's  commiiTioners,  snd  miniftcrs  of  the  gofpel, 
they  have  no  authority  to  intermeddle  in  civil  judgments  ; 
K^ho  made  me  a  judge  over  you  P  faid  our  great  Mafter  ; 
that  is,  a  judge  in  civil  .ifFairs. 

15  And  he  faid  unto  thera.  Take  hedd,  and  be- 
ware of  covetoufnefs :  for  a  man's  life  confifleth  not 
in  the  abundance  of  the  things  which  he  poffefleth. 

Our  Saviour,  upon  the  occafion  given  him  in  the  fore- 
going verfes,  admoniflies  all  his  difciples  and  followers  to 
take  heed  and  beware  of  the  fin  of  covetoufnefs ;  aflurinp; 
them,  that  neither  the  comfort  nor  continuance  of  man's 
life  doth  confift  in  an  abundance  ;  for  though  fomething 
of  this  world's  goods  is  nccefTary  to  the  comfort  and  hap- 
pinefs  of  life,  yet  abundance  is  not  neceffary.  Here  olferve, 
I.  The  manner  of  our  Lord's  caution ;  he  doubles  it;  not 
faying.  Take  heed  alone,  or  beware  only ;  but.  Take  heed, 
and  he-Mare  both:  This  argues,  that  there  is  a  ftrong  in- 
clination in  our  natures  to  this  fin  ;  the  great  danger  we 
are  in  of  falling  into  it,  and  of  what  fatal  confequence  it 
is  to  them,  in  whom  this  fin  reigns,  2.  The  matter  of  the 
caution,  of  the  fin  of  which  our  Saviour  warns  his  hearers 
againft,  and  that  is  covetoufnefs;  Take  heed  and  beware  of 
civetoufneff ;  where,  under  the  name  and  notiiin  of  covet- 
oufnefs, our  Saviour  doth  not  condemn  a  provident  care 
for  the  things  of  this  life,  nor  a  regulnr  indiiftry  and  di- 
ligence for  obtaining  of  them,  nor  every  degree  of  love  and 
aifcdtiontotlicm  ;  butby  covetoufnefsit  istobcunderftood, 
an  eager  and  infatiable  dcfire  after  the  tliingsof  this  life,  or 
iifing  Biijuft  w.iys  and  means  to  get  or  increafe  ancftate; 
fecking  the  things  of  this  life,  with  the  neglect  of  things 

infinitely 


Chap.   x-ir. 


St.      L    U    K    E. 


^53 


finitely  better,  an  J  placing  their  chief  happinefs  in  riches. 
3.  The  reafon  of  ihis  caution  ;  Bc^catife  a  man's  life  con- 
jtfteth  mt  in  the  abundance  of  the  things  which  he  pojfcjfeth. 
Human  life  is  fuftained  by  a  little  ;  therefore  abundance 
is  not  neceflary,  either  to  the  fupport  or  comfort  of  it. 
'Tis  not  a  great  eftate  and  vartpoflTeflionthat  makes .t  man 
happy  in  this  world,  but  a  mind  fuited  to  our  condition, 
whatever  it  be. 

J  6  And  he  fpake  a  parable  unto  them,  faying, 
The  ground  of  a  certain  rich  man  brought  forth  plen- 
tifully :  17  And  he  thought  within  hiinfelf,  fay- 
ing,  What  (hall  I  do,  becaufe  I  have  no  room  where 
to  bellow  my  fruits  ?  18  And  he  laid,  This  will  I 
do  :  I  will  pull  down  my  barns,  and  build  greater ; 
and  there  will  I  beftow  all  my  fruits  and  my  goods! 
19  And  I  will  fay  to  my  foul',  Soul,  thou  haffmuch 
goods  laid  up  for  many  years  ;  take  thine  eafe,  eat, 
drink,  and  be  merry.  20  But  God  faid  unto  him. 
Thou  fool,  this  night  thy  foul  Ihall  be  required  of 
thee :  then  whofe  fliaJl  thofe  things  be  which  thou 
haft  provided  ?  21  So  is  he  that  iavcth  up  treafure 
for  himlelf,  and  is  not  rich  towards  God'. 

The  defign  and  fcope  of  onr  Saviour  in  this  parab!.-,  is 

tofhewmenthevilencfsandvanityofthefmofcovetouln'efs 
or  an  eager  and  infatiable  defire  after  the  thir.-s  of  this 
world  ;  when  men  heap  up  riches,  and  lay  up  trea'.'uresin 
this  life,  takinp;  no  care  to  be  rich  towards  God  in  f.oth  and 
good  works.  Our  Saviour  ilkiftrates  this  by  tlu  pnr:ihleof 
a  rich  man,  whom  God  had  ble/Ted  with  great  plentv,  yet 
his  defire  of  more  wealth  was  never  fatisfied.but  he  is  pro. 
jeftmg  how  he  may  lay  up  goods  in  ftore  for  many  years 
\yhere  n-Je,  1.  That  the  par.nble  doth  not  intiwate  anv  inl 
direa  and  unjuft  ways  of  gain  which  this  man  ufed  to  in- 
creafe  his  eftate,but  condemns  his  infatiable  defire  and  ihirft 
after  more.  So  that  hence  we  may  leetm.  That  an  eager 
and  inordinate  defire  after  the  things  of  this  world,  thoujih 
It  be  free  from  injuflice,  and  doing  wrong  to  others,  is  one 
fpecies  or  kind  of  the  fm  of  covetoufnefs.  2.  How  this  rich 
man  looked  no  farther  than  himlelf,  not  looking  uponhim- 
felf  as  God's  fteward,  hut  his  own  carver,  he  cries  out, 
What /hall  Iih,  becaufe  I  have  no  room  -ayhert  t'j  lay  my  fruits  '? 
Not  confidering,  that  the  hoiifes  of  the  poor'fliould  have 
been  his  granaries  for  the  abundance  of  his  i"ncreafe.  Cha. 
rity  to  the  neceffitous  is  the  bcft  way  of  bpftowing  our  a- 
bundance,  God's  extraordinary  bounty  is  to  be  hid  outfor 
the  reliefof  others neceirities,  not  for  the  gratifyino-of  our 
own  luxurious  defires.  3.  The  b.-and  of  infam;  which 
the  wie  God  fixes  upon  this  covetous  rich  man:  Thoufod 
fays  God  Lecm  thence.  That  it  is  an  aft  and  inftance 
of  the  moft  egregious  folly  imaginable,  for  perfons  to  fpend 

their  time  and  ftrength  in  getting  and  Invingup  treafure  up- 
on earth  ;  in  the  mean  time  ncglefting  to  be  rich  towards 
God  m  faith  and  good  works  ;  Thou  fool.  4.  The  doleful 
tidings,  anathreatening  news  brought  untohim  ;  Thisnight 
Jcatt  thy j,J  be  required  ^f  thee.  Learn  hf:uce ,  i .  That  all 
a  man  s  wealth  is  not  able  to  preferve  his  life, much  lefs  to 
lave  his  foul ;  and  if  w«slth  cannot  .'ave  a  man';  life  why 


fhould  men  endanger  their  lives,  nay,  hazard  their  fouls, 
to  get  or  increafe  wealth?  2.  That  God  takes  away  men's 
lives  manytimes  when  they  leaftfufpeftit;  This  night, hvs 
God  ;   Many  years,  fays  he:   God  will  not  have  us  think 
of  rert  in  a  placcof  difquiet,  nor  of  certainty  in  a  condition 
of  inconftancy  ;   we  are  dependent  creatures,  and  our  time 
is  in  God's  hands  ;   This  night fball  thy  fiul  be  taken Jrom 
thee.     3.  That  the  fouls  of  ungodly  men  are  taken  from 
them  by  force  and  compuKion  ;  Thy  foul fkall  be  required  of 
thee.   Good  men    have   the  fame   rclndances   of  nature 
which  others  have,  yet  they  fweetlyrefign  their  fouk  into 
the  hands  of  God  in  a  dying  hour;  whereas  a  wicked  man 
though  he  fometimes  dies  by  his  own  hand,  yet  he  never 
dies  with  the  confent  of  his  own  will ;  he  chufes  rather  to 
eat  duft  (with  the  ferpeiit)  than  to  return  to  dufl.  Cbferve 
5.  The  expoftulatory  queftion,  Whofe  then fhallthefe  things 
be  which  thou  h.f}  provided.'    Intimating,    i.   That  they 
Ihould  not  be  his :  A  ma  n's  wealth  lafts  no  longer  than  his 
life,  neither  has  he  any  longer  the  comfort  of  it;  Ijy  up 
gold,  and  it  peridies  with  thee  ;   but  treafure  upgrace,  and 
it  Ihall  accompany  thee:    IVhofefliall  ihefe  things  he?   Not 
th=ne  undoubtedly.  2.  As  thefe  things  fliall  not  be  thine, 
when  thou  art  gone,  fo  thou  knov/eft not  whofe  they  Ihall 
be  after  thoii  art  gone  ;    whether  they  fliall  fall  into    the 
hand  of  a  child  or  a  ftranger,  of  a  wife  manor  a  fool  ;  the 
weaithiell  man  cannot  be  certain  who  fliall  be  his  heir,  and 
whofe  good-^  ins  (liall  be.     Laftly,  The  application  which 
our  Saviour  makes  of  this  parable    to  his   difciples,  Si  is 
rjery  one  that  layelh  up  treafure  for  hhrtfeif,  and  it  not  rich 
towards  Cod.      f.f^r»  hence,  That  fuch  as  are  not  rich    in 
grace,rich  in  good  works,  fhal!  find  no  benefit  by,  and  take 
no  comfort  in  all  their  worldly  riches  in  the  time  of  their 
greatefl  nted,  at  the  hour  of  death,  and  in  the  day  of  judg- 
ment.     Lf^rw  farther,  How  brutifh  and   unworthy    of  a 
man  i:  was,   for  this  perfon  to  cheer  up  his  foul  with  the 
hopes  of  worldly  provifions,  to  bid  his  foul  eat,  drink,  and 
be  merry  ;   Alas!   the  foul  can  no  more  eat,  drink,  and  be 
merry  withcarnal  things,  thanthebody  can   with   fpiritual 
and  immaterial  things ;   it  cannot  feed  upon  bread  that  pe. 
rifiieth;  but  bring  it  toa  reconciled  God  in  Chrift,  to  the  cov. 
enantofgrace,an(ll\veetpfomifesof  ihegofpel;  fet before 
it  thejoys  and  comforts  of  the  Spirit;  and  if  it  be  a  fanfti- 
fied  and  renewed  foul,  it  can  make  a  rich  feaft  uponthefe: 
fpiritual  things  are  proper  food  for  fpiritual   fouls.     De- 
fervediy  then  is  this  perfon  branded  with  the  name  of/j;/ 
for  faying,  Sotil  thou  haf}  goods  laid  up  for  many  years  eat 
drink  and  be  merry. 

22  5  And  he  faid  unto  his  difciples.  Therefore  I 
fay  unto  you.Take  no  thought  for  your  life,whatve 
ftiall  eat;  neither  for  the  body,  what  ye  fhall  put  on. 
23  The  life  is  more  than  meat,  and  the  body  ii  more 
than  raiment.  24  Confider  the  ravens  :  for  they 
neither  fow  nor  reap;  which  neither  have  florehoufe 
nor  barn;  and  God  feedeth  them  :  How  much  more 
are  ye  better  than  the  fowls  ?  25  And  which  of  you 
with  taking  thought  can  add  to  his  ftature  one  cubit? 
26  If  ye  thenbe  not  able  to  do  that  thing  which  is 
Icaft,  why  take  ye  thought  for  the  reft  >  27  Confider 

the 


254 


St. 


LUKE. 


Chap.   xif. 


the  lillies  how  they  grow:  they  toil  not, they  fpin  not: 
and  yet  I  fay  nnto  you,  that  Solomon  in  all  his 
glory  was  not  arrayed  like  one  of  thefe,  28  If  then 
God  fo  clothe  the  grafs,  which  is  to-day  in  the 
field,  and  to-morrow  is  call  into  the  oven :  how 
much  more  xvillhe  clothe  you.O  ye  of  little  faith?  29 
And  feek  not  ye  what  yc  Ihall  eat,  or  what  ye  fliall 
drink,  neither  be  ye  of  doubtful  mind.  30  For  all 
thefe  things  do  the  nations  of  the  world  feek  after  ; 
and  your  Father  knoweth  that  yc  have  need  of 
thefe  thnigs. 

Thereisa  twofold  fenfe  and  interpr»tation  given  of  thefe 
verfes.     SoHie  take  them  as  fpoken  only  to  the  apoftles, 
direclipg  theui  abfulutely  to  cad  off  all  care  for  the  things 
of  this  lite,  that  fo  they  might  attend  uponChrilVs  perfon, 
and  wholly  give  themfelves  to  that  work  to  which  he  had 
called  them:    And  therefore  St.  Luke  here  takes  notice, 
that  after  he  had  cautioned  his  hearers  in  general  againft 
covetoufnefs,  he  applies  himfelf  particularly  to  his  difciples 
and  tells  them,  that  he  would  have  them  fo  far  from  this 
fin  of  covetoufnefs,  that  they  (hould  not  ufe  that  ordinary 
care,  and  common  induftry  about    the  things  of  this    life 
which  is  not  only  lawful  but  ncceflary  for  men  in  all  ordi- 
nary cafes,  ver.  22.  And  he  faid  unto  hh  difciples.  Therefore 
J  fay  unto  you,  Take  no  thwglyt  for  your  life,  what  ye  fhall 
eat  or  drink.     But  if  we  underftand    the  words   in   this 
feu^e,  we  muft  look  upon  it  only  as  a  temporary  command 
given  to  the  apoflles  for  that  time  only  ;  like  that  in  St. 
Matthew,  x.  9.  Provide  neither  gold,  nor  fiver,  nor  braCs 
in  your  purfei,  neither  coat  nor  fcrip  ;  which  00  man  ever 
underftood  as  a  general  law  to  all  Chriftians,  but  as  a  par- 
ticular precept  to  the  apoftles  at  that  time.  1.  Others  un- 
derftand  thefe  injundions  of  our  Saviour,  to  be  confillent 
with  a  prudent  and  provident  care  for  the  things  of  this 
life,  not  forbidding  a  regularinduftry  anddiligenceforthe 
obtaining  of  them,  but  condemning  only  an  anxious,  vex- 
atious, tormentingcare,  and  an  over  folicitous  diligence  for 
the  things  of  this  life  ;  and  takinj;  our  Saviour's  words  for 
a  general  and  ftanding  rule  toallChriftians,  they  only  for- 
bid diftruflfulthoughtfulnefs,dillracTmg  cares,  which  drive 
a  man's  mind  this  way  and  that  w.iy,    (like    meteors   or 
clouds  in  the  air,  as  the  word  rigni.*ics.)   Now  againft  this 
vexatious  care,  and  felicitous  thougiufulnefs ;  our  Saviour 
propounds  many  weighty  arguments   or   confiderations  : 
Four  efpedally.  He  tells  us,  fuch  cares  are  needlefs,  fruit- 
lefs,  heatheniftiandbrutifh.  i.  his  r.csfileCs;  your  heavenly 
Father  kno-Mtth  that  ye  have  need  of  thefe  things  ;  and  will 
certainly  provide  for  you  ;  and  what  need  you  take  care 
and  God  too?  Calt  yo;ir  care  upon  him.      2.  It  is  fruit- 
Jcfs  ;   Which  of  you  by  taking  care  can  add-one  cubit  to   his 
J}ature?  We  may  fooiwrby  our  carping  care  add  a  furlong 
to  our  grief,  than  a  cubit  to  our  comfort-     All  our  care, 
without  God's  help,  will  neither  feed  us  when  we  .ire  hun- 
gry, nor  nourifli  us  when  we  are  fed.   3.  It  is  heathenilh; 
Jfter  all  thife  things  do    the  Gtntilcs  f-ek,  Matt.  vi.    32. 
The  ends  and  objects  of  a  Chriftian's  thoughts  ought    to 
be  higher  and  more  I'ubliine  than  that  of  heathens.  Laftly, 
Jiis  bruiifh,  nay  worfe  than  brutifh.     The  birds  of   tnc 
air^  the  beads  of  the  field,  the  ravens  of  the  valley,  all  are 


fed  and  fuftainetl  by  God,  without  any  care  of  their  own, 
much  more  his  children.  Has  God  a  breakfaft  ready  for 
every  little  bird  that  comes  chirping  out  of  its  neft,  and  for 
every  beaft  of  the  fu'ld  that  comes  leaping  out  of  its  den, 
and  will  he  not  much  more  provide  for  you?  Surely,  th.n 
God  that  feeds  the  ravens  when  they  cry,  will  not  ftarvc 
his  children  when  they  pray. 

31  f  But  rather  feek  yc  the  kingdom  of  God,  and 
all  thefe  things  fhall  be  added  unto  you. 

Asif  Chrift  hadlaid,  "Let  your  chief  care  be  to  pro- 
mote  the  kingdom  of  grace  in  this  world,  and  to  fecure  the 
kingdom  of  glory  in  the  ne.Kt,  and  then  fear  not  the  want 
of  thefe  outward  comforts  ;  they  Ihailbe  added  in  meafure 
though  not  in  excefs  ;  to  fausfy,  thouirh  not  to  iatiate  ; 
for  helath,  though  not  for  furfeit."  Learn,  i.  That 
Chrirtians  ought  not  lobe  fo.folicitous  about  the  necelTaries 
and  conveuiencies  of  this  Ufe,  as  about  the  luppinefs  of  the 
next;  rather  r^ek  ye  the  kingdom  of  God.  2.  That  hea- 
ven  or  the  kmgdom  of  God,  muft  be  fought  in  the  firft 
place;  that  is,  with  our  principal  care  and  chief  endea- 
vours. 3.  That  heaven  being  once  fecured  by  us,  all 
earthly  things  fliall  be  fuperadded  to  us  .is  God  fees  need- 
ful and  convenient  for  us.  But  few  men  like  our  Saviour's 
method  ;  they  would  feek  the  things  of  this  world  in  ths 
firft  place,  and  get  heaven  at  laft  ;  they  would  be  con- 
tent to  feek  the  world,  and  to  have  heaven  thrown  in 
without  their  feeking;  but  this  will  not  be  granted;  if  we 
make  religion  and  the  falvationof  our  fouls,  our  firft  and 
chief  care,  all  other  things  (hall  he  added  unto  us,  fo  far  as 
the  .viidom  of  God  fees  them  fit  and  convenient  for  us. 

32  Fear  not,  little  flock  :  for  it  is  your  Father's 
good  pleafure  to  give  you  the  kingdom. 

That  is,  fear  not  the  want  if  any  of  thefe  outward  com- 
forts, and  be  not  over  folicitous  for  them  ;  for  your  Fa- 
ther, which  has  provided  a  kingdom  for  you  hereafter, 
•will  not  fuffcr  you  to  want  fuch  things  as  are  needful  for 
you  here.  Learn,  i.  That  the  difciples  of  Chrift  are  very 
lubject  to  difquietingand  perplexing  fears,  but  muft  by  no 
means  cherifli,  but  oppofe  them  ;  a  fearof  prtfent  wants, 
a  fear  of  future  fufferings,  a  fear  of  death  approaching,  a 
fear  that  they  fliall  not  find  acceptance  with  God,  a  fear 
left  they  fliould  fall  foully  or  finally  from  God  ;  the  fear 
of  all  thefe  evils  doth  oftentimes  difturb  them,  and  difcom- 
pofethem.  2.  That  Jefus  Chrift  is  tlie  grfi.it  flicpherd 
of  his  church  ;  the  love  and  care,  the  compaflion  and  len- 
dernefs,  the  prudence  and  providence,  the  guidance  and 
vigilance  of  a  good  Ihepherd,  are  found  with  him.  3- As 
Chrift  is  the  church's  fliepherd,  fo  the  church  is  Chnft's 
flock,  though  a  little  flock,  in  oppofitionto  the  huge  herds 
and  droves  of  the  men  of  the  world,  4.  Thit  God  the 
Father  has  a  kingdom  in  ftore  for  his  little  flock,  his  church 
and  children-  <;'■  That  the  good  will  nnd  gracious  plea- 
fure of  God  is  the  original  fpriiig,  and  formal  caufe,  from 
whence  all  divine  favours  do  proceed  nnd  flow  ;  //  is  your 
Father''  s  good  pleafure  to  give  you  the  kingdom. 

33  Sell  that  ye  have  and  give  alms:  provide  your- 
fclvcs  ba-s  which  wa-\notold,  a  treafure  in  the 

heavens 


Chap.  xii. 


St.       L    U    K    E. 


heavens  that  faileth  not,wherc  no  thief  approacheth 
neither  moth  corruptcth.  34  For  where  your 
trcafure  is,   there  will  your  heart  be  alfo. 

The  next  duty  which  our  Sa  viour  exhorts  his  difciples  to, 
is  The  duty  of  alms  giving  ;  that  they  fliould  be  fo  tar  from 
diflrufting  God's  provifioii  forthemfelves,  that  they  flioidd 
be  always  forward  to  a  ready  didribution  towards  nthcrs; 
yea,  in  cafes  of  neceffiiy,  to  be  willing  to  fell  their  goods 
TO  relieve  others;  yet  this  precept  is  not  to  betaken  as  if  it 
concerned  all  perfons,  at  all  times,  and  in  all  places ;  but 
relpefts  only  cafes  of  extreme  necejiity,  or  if  it  concerns  all, 
it  is  only  as  to  the  readinefs  and  preparation  of  the  mind  ; 
that  when  neceffity  calls  for  it,  webefoiind  willing  topart 
with  any  thing  we  have  for  the  relief  of  Chrift  inhismeni- 
bers.  Ohferve  alfo.  The  argument  ufed  to  excite  to  this 
duty  of  alms-giving  ;  hereby  we  lay  up  our  treafure  in  a 
fafe  hand,  even  in  God's, who  will  reward  us  openly. The 
bellies  ofthepoor  are  bags  that  wax  not  old;  what  is  lodged 
there  is  laid  up  fecurely  out  of  the  reach  of  danger.  We 
imitate  the  wife  merchant  in  tranfmitting  our  eftates  into 
another  w^orld,  by  bills  of  exchange,  where  we  are  fure  to 
receive  our  own  with  ufury. 

55  Let  your  loins  be  girded  about,  andjyoi^r  lights 
burning  :  36  And  ye  yourfelves  like  unto  men  that 
wait  for  their  lord,  when  he  will  return  from  the 
wedding,  that  when  he  cometh  and  knocketh,  they 
may  open  unto  him  immediately. 

The  next  duty  Chrift  exhorts  his  difciples  to,  is  that  of 
vatchfulnefs,  with  reference  to  his  fecond  coming.  Let 
your  hint  be  girded,  and  lighti  {turning;  the  words  may  be 
underftood  two  ways,  Ipoken  either  in  a  martial  phrafe 
•as  to  folciicTs  :  or  in  a  dnmeftic,  as  to  fervants  :  If  as  to  fol- 
diers,  then  let  your  loins  be  girded,  and  your  lights  burn- 
ing, is  as  much  as  that  we  fhould  be  always  ready  for  a 
riarch,  having  our  armour  on,  and  our  match  lighted, 
ready  to  givefire  at  the  alarm  of  temptation.  If  the  words 
are  fpoken  as  to  fervants,  then  our  mafler  bids  us  carefully 
expea  his  fecond  coming,  like  a  lord's  returning  from  a 
wedding  fupper  (which  ufed  tobe  celebrated  in  thenight) 
that  they  fliould  not  put  off  their  clothes,  nor  put  out  their 
lights,  but  Hand  ready  to  open,  though  he  comes  at  mid- 
night. When  Chrift  comes,  that  foul  only  fliall  have  Jiis 
blefling,  whom  he  finds  watching. 

37  Bleffcd  are  thofe  fen'ants  whom  the  lord  when 
he  Cometh  fhall  find  watching :  verily,  I  fay  unto 
you,  that  he  (hall  gird  himfelf,  and  make  them  to  fit 
down  to  meat,  and  will  come  forth  and  fcr^'c  them. 
38  And  if  he  fhall  come  in  the  fecond  watch,  or 
come  in  the  third  watch,  and  find  them  fo,  bleffcd 
are  thofe  fervants.  39  And  this  know,  that  if  the 
good  man  of  the  houfe  had  known  what  hour  the 
thief  would  come;  he  would  have  watched,  and  not 
have  fufftred  his  houfe  to  be  broken  through.  40 
Be  ye  therefore  ready  alfo :  for  the  Son  of  man 
cometh  at  an  hour  when  ye  think  not. 


^5S 

Here  our  Saviour  makes  ufe  of  fereral  arguments  toeu- 
force  the  duty  of  watchfulncfs  upon  his  difciples,  the  firft 
is  drawn  from  the  tranfcendent  reward  which  Chrift  will 
beftow  upon  his  watchful  fervants.  fit  -will  gird  himfelf 
make  them  to  Jit  down  to  meat,  and  tuillccme  firth  cndjerve 
them;  a  very  high  mct.iphorica!  exprefTion;  as  if  a  nwfter 
lliouldbefo  trsnlported  with  the  dilligence  and  faithfuloeffi 
of  his  fcrvant,asto  vouchfafe  not  only  to  let  him  fet  down 
to  meat  in  his  prefence,  but  to  take  ihe  napkin  upon  his 
arm,  and  wait  upon  him  himfelf  at  his  table.  Lord!  how- 
poor  and  how  inconfiderableis  that  fervice, which  the  beft 
of  us  to  do  for  thee,  and  yet  thou  fpeakeft  of  it,  as  if  thou 
wert  beholden  to  us  for  it.  Thou  doft  not  only  adininifter 
to  us  a  fupper,  but  thou  miniftereft  and  waiteft  upon  us  .it 
fupper  ;  he  -will  gird  himfelf  and ferve  them.  The  fecond 
argument  to  excite  to  watchfulncfs,  is  drawn  from  the  be- 
nefit which  we  fhall  receive  by  watching  in  this  life;  that 
let  the  Lord  come  when  he  will,  w  hcther  in  the  fecond  or 
third  watch,  they  fhall  be  found  ready,  and  in  a  bleffed 
condition,  who  are  found dilligent  in  hisfervice,  and  wait- 
ing for  his  appearance.  Note  here,  i. The  Son  of  man  will 
certainly  come  at  one  hour  or  other.  2.  At  what  hour  the 
Son  of  man  will  come,  cannot  certainly  be  known.  3. 
That  there  is  no  hour  wherein  we  can  promife  ourfelves 
that  the  Son  of  man  will  not  come.  4.  Very  joyful  will 
the  coming  of  the  Son  of  man  be,  if  we  be  found  upon  our 
watch,  and  ready  for  his  coming;  De ye  therefore  ready  al- 
fo, for  the  Son  of  man  cometh  at  an  hour  when  ye  think  not. 

41  f  Then  Peter  faid  unto  him.  Lord,  fpeakeft 
thou  this  parable  unto  us,  or  even  to  all  ?  42  And 
the  Lord  faid.  Who  then  is  that  faithful  and  wife 
fteward,  whom  Ms  lord  fhall  make  ruler  over  hi« 
houfhold,  to  give  them  their  portion  of  meat  in  due 
feafon  ?  43  Bleffed  is  that  fervant,  whom  his  lord, 
when  he  cometh,  fliall  find  fo  doing.  44  Of  a  truth 
I  fay  unto  you,  that  he  will  make  him  ruler  over 
all  that  he  hath. 

Thefe  words  may  be  .nppli'ed  thcfe  two  ways;  Firft,  ta 
all  the  faithful  fervants  of  God  in  general ;  and  then  tlie 
mte  is  this,  That  for  a  chriftian  to  fpend  and  end  his  days 
in  the  fervice  of  Chrift,  and  doing  his  will,  gives  a  good 
afTurancc  of  a  happy  and  bleffed  condition  :  BL-Jfed  is  that 
fervant.  Secondly,  Thefe  woids  may  be  applied  to  the 
niinifters  of  the  gofpel  in  fpecial ;  and  then  obfave.  i  .The 
charafter  and  duty  of  a  gofpel-minifler,  he  is  ttie  fkward 
of  Chrift's  houfhold,  to  give  them  their  meat  in  due  feafon. 
2.  A  doublelqualificationrequifite  in  fuchrte wards;  namely 
prudence  and  faiihfulnefs.  Who  then  is  that  faithful  and 
wife  fteward?  3.  The  reward  infufed  to  fuch  ftewards, 
with  whom  are  found  thcfe  qnahfications  ;•  Hepd is  that 
fervant.  Learn  hence,  1.  That  the  miniflersof  the  gof- 
pel are  in  a  fpiritual  fenfe  ftewards of  Chrift's  houfliold. 2. 
That  faith'"uliief5  and  prudence  are  the  indifpenfable  qaul- 
ifications  of  Chrift's  ftewards.  3.  7  hat  where  thefe  quali- 
fications are  found,  Chrift  will  gracioufly  and  abundantly 
reward  them.  Our  faiihfulnefs  inuft  refpeft  God,  our-  _, 
felves,  andour  flock;  and  lixludes  inre-rity  of  heart,  purity 
of  intention,  induftry  if  endeavour,  and  impaniality  in  all 

our 


25^ 


St: 


our  admiiiidratlcns.  Our  prudence  inuft  appear  iii  the 
choice  of  luicable  fubjefcs.in  the  choice  of  fit  bnguage,  in 
exciting  our  o^vn  afFeaions  in  order  to  the  moving  of  our 
people's.  Miniflerial  prudence  alfo  nuirt  leach  us,  by  the 
itriftnefs  and  gravity  of  our  deportment,  to  maintain  our 
authority,  an  J  keep  up  our  efteem  in  the  confciences  of  our 
people  ;  i:  will  alfoalTift  us  tobear  reproach,  and  direftus 
ro  give  reproof:  He  that  is  filent  cannot  be  innocent;  re- 
prove we  muft,  or  we  cannot  be  faitliful ;  but  prudently, 
or  wc  cannot  be  fuccefsful 


415  Butand  if  that  fervant  fay  inhis  heart,  M7 
lord  dclaycth  his  coming;  and  fhall  begin  to  beat  the 
men-fervants,  and  maidens,  and  to  eat  and  drink  and 
to  be  drunken;  46  The  lord  of  that  fervant  will 
come  in  a  day  when  he  looketh  not  for  jhim,  and 
at  an  hour  when  he  is  not  aware,  and  will  cui  him 
in  (under,  and  will  appoint  him  his  portion  with  the 
unbelievers:  47  And  that  fervant  which  knew  his 
lord's  will,  and  prepared  not  ^wi/J-//",  neither  did  ac- 
cording to  his  wilLfhallbe  beaten  withmanyy?;7/^«. 
48  But  he  that  knew  not,  and  did  commit  things 
worthy  of  ibipes,  fhall  be  beaten  with  iewjlripes. 
For  unto  whomfoevcr  much  is  given,  of  him  much 
fhall  be  required:  and  to  whom  men  have  committed 
much,  of  hira  they  will  afk  the  more. 

Our  Lord  in  thefe  verfes  deftribes  a  negligent  and  un- 
faithful fteward  of  his  houfliold,  and  then  declares  thnt 
dreadful  fentence  of  wrath  which  hangs  over  him.  1  he 
unfaithful  fteward,  or  negligent  minifter  of  the  grfpc!  is 
defcribed,  i.  By  his  infidelity  ;  he  believeth  not  Chriil's 
coming  to  judgment,  ihough  he  preaches  it  to  others-.  He 
faith  in  his  heart.  My  Lord  delay eth  his  coming.  2.  Ke  is 
dofcribed  by  his  hatred,  envy  and  malignity  againft  his  fel 
low-fervants,  that  were  more  faithful  than  himlelt  ;  He 
begins  to /mite  them,  atleaft  with  the  virulence  of  his  tongue 
if  not  with  the  violence  of  his  hand.  3.  He  is  farther 
defcribed  by  his  affociating  with  thewicked,  awl  ftrcngth- 
ening  their  hands  by  his  ill-example,  he  cateth  and  drink- 
e/Aw//A //-e  </rr<«^f«;  that  is,  as  their  aflbciate  and  fellow  com- 
panion.  Thus  the  negligent  fteward  and  unfaithful  mi- 
nifter is  defcribed  :  Next  is  fentence  declared,  i.  Chrift 
will  furprife  him  in  his  finandfecurity./^jcom/nf  in  an  h^.ur 
■when  he  looketh  not  for  him.  1.  He  v,;ill  execute  temporal 
vengeance  upon  him,  he  will  cut  him  in  pieces,  as  thejews 
di.l  their  facrsfices, dividing  them  into  two  parts.  Hence 
fome  clferve,  That  God  feldom  fufllrs  flothful  fenfual  mi- 
nifters  to  live  out  half  their  days.  3.  Chrift  will  punifli 
them  with  eternal  d«ftriiftion  alfo,  appoint  them  their  por- 
tion with  unbelievers.-  Teaching  us,  That  fuch  minifters  as 
negled  the  fervice  of  God.  and  the  fouls  of  their  people, 
as  they  are  ranked  amongft  the.  woift  of  finners  in  this  life, 
fo  fliall  they  be  punifhed  with  them  inihelevereft  manner 
in  the  next.  When  Satan  dtftroys  the  fouls  of  men,  he 
fliall  anfwer  for  it  as  a  niurdereronly,not  as  an  oflicerihat 
was  intrufted  with  the  care  of  fouls.  But  if  the  fteward 
'  doth  not  provide,  if  the  fliepherd  dcth  not  feed,  if  the 
watchmen  doth  not  warn,  they  fhall  anfwer,  not  only  for 


U    K    E.  CuAP.  xn. 

the  fouls  that  have  mifcarricd,  but  for  an  office  negleifled,  \ 
for  a  talent  hidden,  and  for  a  ftewardfliip  unfaithfully  ma- 
naged. Wounto  us,  ifatthe  great  daywehear  diftreffed 
foul*  roaring  ont  their  complaints,  and  howling  cut  that 
doleful  acculation  agaiuft  us,  faying, "Lord!  our  Rewards 
"  have  defraudedns,  our  watchmen  have  betrayed  us,  our 
guides  have  mifled  us,"  ver.  48. — For  unto  whtrfifotver 
Tituth  is  "iven,  of  him  much  P:  nil  be  required  :  Audio  whom 
men  have  committed  tiuch,  Cf  him  they  will  afk  more.  Here 
we  learn,  i.Thzi  whatever  we  receive  from  God,  is  both  a 
gift  and  a  talent,  a.  That  every  one  has  fome  gift  or 
talent  from  God  to  be  improved  for  God.  3.  That  God's 
gifts  or  talents  are  not  given  to  all  in  the  lame  mealuro. 
4.  That  whether  we  receive  little  or  much,  all  is  in  order 
to  an  account.  5.  That  anfwerable  to  our  prefent  talents 
will  be  our  future  accounts.  The  greater  opportunities  a 
man  lusofknowing  hisduty,  and  the  greater abilityhehag 
for  doing  good,  if  he  doit  not,  the  greater  will  be  his  con- 
demnation ;  becaufe  the  neglccl  of  his  duty  in  this  cafe, 
can«ot  be  without  a  great  deal  of  wilfnlnefs  and  contempt, 
which  is  an  heinous  aggravation.  If  thy  gifts  be  mean, 
the  lefi  thou  haft  to  account  for  :  If  greater  than  others, 
God  expects  ihou  Ihouldrft  do  more  good  than  others,for 
where  much  is  given,  much  will  be  required. 

49  I  am  come  to  fend  fire  on  the  earth, and  what 
will  i,ifit  be  already  kindled?  50  But  I  have  a  bap- 
tifm  to  be  b.iptifed  with,  and  how  am  I  flraitened 
till  it  be  accompliflied!  51  Suppofe  ye  that  I  am 
come  to  give  peace  on  earth  ?  I  tell  you.  Nay  ;  but 
rather  divifion.  52  For  from  henceforth  there  fhall 
be  five  in  one  houfe  divided,  three  againfttwo,  and 
two  againlt  three.  53  The  Father  flaall  be  divided 
againll  the  fori,  and  the  fon  againfl  the  father:  the 
mother  agalnft  the  daughter,  and  the  daughter  a- 
gainll  the  mother :  the  mother-in-]aw  againft  her 
daughter-in-law,  and  the  daughter-in-law  againft 
her  mother-in-law. 


Our  Saviour  in  thefe  verfes  declares  what  willbe  the  ao 
cidental  event  and  effecl,  but  not  the  natural  tendency  of 
his  religion  ;  fo  that  we  muft  diftingui/h  between  the  inten- 
tional aim  of  Chrift's  coming,  and  the  accidental  event  of 
it.  Chiift's  intentional  aim,  was  to  plant,  prnpagne,  an* 
promote  peace  in  the  world  ;  but  through  the  luils  and  cor- 
ruptions of  men's  natures,  the  iflue  ai.d  event  oi  his  com- 
ing is  war  and  divifion  ;  not  that  liiefesre  the  genuine  and 
natural  fruits  of  the  gofpel  ;  but  occafional  anrt  accidental 
only.  Hence  learn,  That  thepreachingof  the  gofpel, and 
fetting  up  the  kingdom  of  Chrift,  thonnh  it  be  not  the  ge- 
nuine  and  natural  caufe,  yet  it  is  the  accidentjl  occafionof 
that  war  and  tumult,  of  all  that  diflention  and  divihon, 
of  all  that  diftraaion  and  confufion,  which  the  woild 
abounds  with;  I  am  come  to  fend  fire  on  tarth,  Heis 
faid  to  lend  the  fire  of  diflention,  becaufe  he  forcfaw  thit 
would  be  the  certain  ccniequence,  ihough  notihepropcr 
and  natural  efleft  of  the  preaching  of  the  gofpel.  There 
was  another  fire  of  Clirill's  fending,  the  holy  Sprit  ;  this 
was  a  fire  to  warm,  not  to  burn  ;  or  if  fo,  not  men'sper- 

lons. 


Chap,  mtit 


St.      L     UK    E. 


ssy 


fans,  buc  corruptions ;  but  that  tcf  rns  not  to  be  intended 
in  this  place.  Ohferve  farther,  the  metaphor  by  which 
Chrift  fets  forth  his  own  fuSPerinps.  He  ftiles  them  i  bap- 
tifm}  I  have  a  hapti/'m  to  be  baptized  lulth.  There  is  a 
threefold  baptifmfp«ken  of;  abaptifin  with  water,  a  bap. 
tifm#f  the  Spirit;  both  thefe  Chrift  had  been  baptized 
with  ;  but  the  third  was  the  baptifm  of  blood,  he  was  loon 
to  be  drenched  and  walhed  in  his  own  blood,  in  the  gar- 
den, and  on  the  crof*;  aiid'he  wasdraiteived  or  pained  with 
defire,  hke  a  womaa  in  travail,  till  his  lufFerings  were  ac- 
compli (lied. 

54  f  And  he  faid  alfo  to  the, people,  When  ye 
(ee  acloud  arifeoutof  the  weft,  flraightway  ye  fay 
There  cometh  a  fhower  :  and  fo  it  is.  55  And  when 
yefathc  foutli  wind  blow,  ye  fay,  There  will  be 
heat;  and  it  cometh  to  pafs.  56  Ye  hypocrites, 
ye  can  difccrn  the  face  of  the  flcy,  and  of  the  earth: 
but  how  is  it  that  ye  do  not  difcem  this  time  ?  57 
Yea,  and  why  even  of  yourfelves  jud^e  yc  not  what 
is  ri^ht  ? 

Our  Saviour  in  thefe  words  cToes  at  once  upbraid  the 
"upid  ignorance  of  the  Jews  in  general,  and  the  obftinate 
uifidclity  of  the  Pharifees  in  particular,  in  that  they  could 
make  a  judgment  of  the  weather  by  the  fight  of  rhe  Iky, 
by  the  appearance  of  the  heavens,  and  the  motion  of  the 
winds,  but  could  not  dileern  this  time  of  the  Mellias, 
though  they  had  fo  many  miraculous  lij^ns  and  evidences 
of  it,  and  for  this  he  upbraids  them  with  hypocrify  ;  Te 
hypocrites,  ye  can  difcern  the  face  of  the  Jky,  but  you  do  not 
di/'cern  this  time.  Learn  thence,  That  to  pretend  either 
more  ignorance,  or  greater  uncertainty  in  dilcerning  the 
figns  of  gofpcl  times  (the  times  of  our  gracious  vifitation) 
th^n  the  ligns  of  the  weather,  is  great  hypocrify  ;  Ye  hy- 
pocrites, can  ye  not  difcern  this  time.*  Ohferve  farther, 
That  Chrift  does  not  here  condemn  theftudy  of  nature,  or 
making  obfervations  of  the  fta  e  ofthe  weather  by  thefare 
of  the  iky  :  For  almighty  God,  by  natural  figns,  gives  us 
warning  of  a  change  in  natural  things,  and  in  like  manner 
by  his  providential  difpenfations,  he  gives  us  warnicgof  a 
change  in  civil  things.  He  that  is  wife  will  obfrrve  both, 
and  by  their  obfervation  will  come  fo  under/} and  the  plea- 
fure  ofthe  ly^rd, 

58  ?  When  thou  goeft  with  thine  adverfary  to 
the  magiftratc,fl5  tliouart  in  the  way,  give  diligence 
that  thou  maycft  be  delivered  from  him;  left  he  hale 
thee  to  the  judge,  and  the  judge  deliver  thee  to  the 
officer,  and  the  officer  caft  thee  into  prifon.  59  I 
tell  thee,  thou  fhait  not  depart  thence,  till  thou  haft 
paid  the  very  laft  mite. 

In  thefe  words  our  Saviour  ad  vifes  perfons  to  ufe  the 
fame  prudence  in  divine  matters,  which  they  ufe  in  worldly 
aft'iirs,  and  the  fame  endeavours  to  leek  reconciliation  with 
Goil,  which  they  put  forth  in  order  totheit beingreconci- 
led  to  men  ;  for  in  fiich  a  cafe,  v  hen  they  fee  an  aftion 
liringing  againd  thrm  whertin  they  are  fure  to  b9  caft,  their 
beft  way  is  preiently  to  fetk  to  reconcile  their  adverfary, 


and  make  their  peace  with  huu,  liiat  to  they  vnTxy  efcape 
the  tbeateiiing  danger  :  In  like  nunner  (hould  they  do 
here,  hy  hold  ofthe  prefent  opportunity  ofniercy  now 
offered  to  them;  becaufeitis  a  fearful  thing  to  die  without 
reconciliation  with  God.  Note  here,  i.  That  God  an«l 
man  were  once  friends,  2.  That  God  and  man  are  now 
adverfar;es.  That  man,  and  not  God,  is  averfe  to  re- 
concilation  and  agreement.  4.  That  it  is  the  wifdom, 
the  duty,  and  intereft  of  fallen  man,  fpeedily  to  accept  of 
terms  of  peace  and  reconciliation  with  God.  5.  That  an 
eternal  prifon  will  be  their  portion,  who  die  in  their  en- 
mity agaiuft  God. 

C  H  A  P.     XIII. 

THERE  were  prefent  at  that  feafon,  lome  that 
told  him  of  the  Galileans,  whofe  blood  Pilate 
had  mingled  with  their  facriSccs.  2  And  Jefus 
anfwering  laid  unto  them,  Suppofc  ye  that  thefe 
Galileans  were  finners  above  all  the  Galileans,  be- 
caufe  they  fufFered  fuch  things  ?  3  I  tell  you,  nay  : 
but  except  ye  repent,  ye  fliall  all   likewife  perifli. 

There  were  two  eiiii«ent  feels  among  the  Jews  in  our 
Saviour's  time,  namely,  the  Herodians  and  Galileans  ; 
The  former  flood  ftiffly  for  having  paid  tribute  to  the  Ro- 
man emperor,  whofe  fubje-flsthe  Jewsnow  were :  but  the 
Galileans  (fo  called  probably  from  Judas  of  Galilee,  men- 
tioned Ads  V.  37.)  oppofed  this  tribute,  and  often  raifed 
rebellion  againlt  the  Roman  power.  Pilate  takes  opportu- 
nity, when  thefe  Galileans  were  come  up  at  the  palTover 
and  facrificing  in  the  temple,  to  fall  upon  them  with  his 
foldiers,and  barbnroully  mingled  theirowa  blood  with  the 
Wood  of  thcifaerifices  which  thtj:  offered  :  Neither  the  ho- 
linefs  of  the  place  (the  temple)  nor  the  facrednef;  of  the 
a£lion  (facrificing)  could  divert  Pilate  from  his  barbarous 
impiety.  Our  Saviour  tinderftanding  that  fome  of  his 
hearers  then  prefent  concluded  thefe  perfons  to  be  the 
greateft  finners,  becaufethey  were  the  greateftfufferers,  he  ■ 
corrects  their  error  in  this  matter,  and  alfures  thent,  that 
the  fame  or  like  Judgment  did  hang  over  all  other  finners, 
as  well  as  thefe,  if  timely  and  fincere  repentance  prevented 
not.  Learn  hence,  i .  That  a  violent  .-nd  fudden  death  i« 
no  argument  of  God's  disfavour.  2.  That  notwithftand, 
ing,  perfons  are  exceeding  prone  to  pafsralh  cenfures  ani 
uncharitable  judgment  upon  fuch  as  die  fuddenly,  efpecially 
if  they  die  violently.  3.  That  none  juftly  can  conclude 
fuch  perfons  to  have  been  the  greatefi  finnejs  who  have 
been  in  this  world  the  inoft  fignal  fufferers.  4.  That  the 
beft  ufe  we  can  make  of  fuch  inftances  atid  examples  of 
God's  feverity,  is  to  examine  our  own  lives,  and  by  «t 
fpeedy  repentance  to  prevent  our  own  perdition.  /  fell 
you  Noy,  itc.  ' 

4  Orthofc  eighteen,  upon  whom  the  tower  i« 
Siloamfell,  and  flew  them,  think  ye  that  they  were 
finners  above  all  men  that  dwelt  in  Jcrufalem?  5  I 
tell  you,  Nay:  but  except  yc  repent,  'ye  fhall  all 
likewife  perifti. 

Another  inftance  our  Saviour givesof  perfons  thatfell 


258 


St.    ^L;  U  'K    E. 


Gbiap.  -kwC. 


by  a  fuJJen  death  ;  even  eigliteer:,  that  were  flain  by  the 
fall  ofa  tower  in  jeruralem  :  He  takes  occafion  fro'ii  thence 
to  caution  ihe  Jews,  that  they  do  no:  rigidly  ceni'iire  the 
Jiitt'erers,  or  conclude  that  thofe  have  wrought  tlie  nioft 
■fin,  who  arc  brought  to  inofKhaine.  O  !  how  ready  are 
we  to  judge  of  men's  eternal  condition,  by  their  prefent 
\ifitation;  and  to  conclude  them  the  greatcft  offenders, 
upon  whom  God  inflicts  the  nioft  vifible  puniflimeius! 
Our  Saviour  forbids  this,  and  advifes  everyone  to  look  at 
heme  ;  telling  the  svhole  body  cf  the  Jews,  Th?t  if  they 
tlid  not  repent,  they  (hould  9II  likewife  perilli  ;  and  that 
two  ways ;  i.  CtrtUuiltne p.tn£,  by  ascertain  a  punifhment 
as  the fe  did.  1.  Ye  ihall  likewife  perifli,/'V;i;7i7i/^i»;f/).r»;jr, 
by  the  fame  kind,  of  puniflmient,  you  fliail  periSi  by  the 
ruin  of  your  whole  city,  as  they  did  by  the, downfall  o( 
that  tower,  if  a  timely  and  liucere  repentance  doth  not 
intervene.  Lfamhence,  That  we  niuft  jiid^e  perfons  by 
their  convcrfation  towards  God,  net  by  God's  difpcnfatU 
on  towards  them.  AH  thifigs  here  fall  alike  jto  all ;  A  Aid- 
den  death,  yea,  a  vicleot,  deatji,  as  it  comifs  uppi)  niaiiy 
men,  fo  it  may  come  uponthf  bpftof  pien,  as  well  a^piihers 
Think  not,  fays  Chrift  j  tliat  tliofe  eighteen  werefinnerj 
above  all  that  dwelt  in  Jerufalem,'  bec^ufe  tiiey  fuffei-ed 
fuch  things  ;  J  t^ll  y9u,  T^ny  i  but  except  ye  repent  j  yc 
fl.'all  all  Ithenvi/e  perijh.-  Teaching  us,  tlutarepentance  \i 
the  only  way  and  means  to  prevent  punifhment  here,  and 
'^cv\i\»vghereaUer:  Except  ye  repent,  ye  Jhallperijhi 

6  ?  He  fpake  alfo  this  parable:  A  certain  man 
had  a  fig-tree  planted  in  his  vineyard,  and  he  came 
and  fought  fiuit  thereon,  and  found  none.  7  Then 
faidheunto  the  dreffer  of  his  vineyard,  Behold, 
thefe  three  years  I  come  fecking  fruit  on  tjiis  fig- 
Irec,  and  find  none  j  cut  it  down,  why  Gumbereth 
it  the  ground  ?  '  '     ' 

Our  blefled  Saviour,  that  he  might  excite  the  Jews  to 
the  pracflice  of  the  laft-mcntioned  duty  of  repentance,  fets 
forth  his  long- fufFering  with  them,  and  forbearance  toward 
them,  by  the  parable  of  the  fig-tree,  whom  the  maflerof 
the  vineyard  had  long  expected  fruit  f^rom,  but  found  none. 
Where  note,  i.  The  great  care  that  God  takes  tomakepoor 
finners  happy  :  He  plants  them  in  his  church,  as  in  a  vine- 
yanl,  that  by  the  cultivating  care  of  his  minifters,  and  the 
fruiflifying  influence  of  his  Spirit,  they  may  be  fruitful  in 
good  works.  2.  That  God  keeps  an  exad  account  or 
reckoning,  what  means  and  advantages  every  place  and 
people  liave  enjoyed  :  Thefe  three  years  have  I  come  feeking 
fruit  ;  alluding  to  the  three  years  of  his  own  miniflry 
among  them.  Cod  keeps  a  memorial  how  many  yearsthe 
gofpel  has  been  amongft  a  people  ;  how  many  minifters 
they  have  had,  and  how  long  with  them:  What  paihetical 
exhortation?,  what  ijrefling admonitions,  what  cutting  re- 
proofs !  All  are  upon  the  file  and  muft  be  accounted  for, 
3.  That  God  expeftsfuitableandprsportionable  finiit  from 
a  people  according  to  liie  time  of  their  fianding  in  his 
vineyard,  and  anfwering  to  the  ccft  and  culture  which  his 
minifters  have  expended  upon  thcni,  atui  ilie  pains  they 
have  taken  with  them.  Farther,  4.  T lint  although  God 
doih  and  juftly  may  expect  fruit  from  fuch  as  are  planted 


in  his  vinej'Srd,  to  wit  the  Chriftain  Church,  yet  ile  ex. 
peels  it  with  u»uch  patience  and  fwbearance,  waitng  from 
year  to  year,  to  lee  if  time  will  work  amendment  :  Thefa 
three  peat's  1  have  ame  feeking  fruit  and  f^jund  nincf. 
LafUy,  .i/,af(jer  ail  the  coft  that  God  baft  beflowed  upon  a 
people  by  his  minifters  and  ordinance},  they  continiy  un- 
fruitful, there  is  nothing  to  be  expeded  but  exciiion  and 
finaj  deflruCtion  :  Cut  it  tlo'jin,  -why  cumber eth  it  the  ground, 

8  Andhe  anfwenng,  (ciid  unto  him,  Lord,  let  it 
alone  this  year,  alfo,  till  I  fliall  dig  about  it,  ani 
dung  it.  ^  9  And  if  it  bear  fruit,  well ;  an<i  if  not. 
ihln  aftcr'tha-t  thoii  fhalt  cut  it  down.  '    '  ^ 

CJfcrve  here,  i.  The  vine-dreiTer's  petition  and  request 
torii,  let  it  alone  this  year  «^7.  This  points  out  unio  ui, 
the  Office  and  duty  of  the  minrftefs  of  God,  who  are  la-'. 
bourcr4  in  his  \rfneyard,.to  be  intei-ceflbrs  with  God,  for 
fparing  a  barren  and  utlfruitful  people.  Lord  fparc  them 
a  little  longer  ;  Le(  it  ahiie  this  year  tl/'o.  If  they  cannot 
a^folutely  prevent  judguient  coming  upon  an  unfruitful 
people,  yet  they  endeavour  to  refpite  it,  and  delay  its  cpm^ 
iiig,  all  they  can.  2.  The  condition  upon  which  the  vine- 
dreffer's  petition  is  groundied^ Ti//  JJhalldigabfat  it,  and 
dung  it '.-  Phrifes  which  intimate  unto  us  the  nature  ami" 
^hality  of  the  minifterial  workandfervjce,  fignifying  it  10 
be  a  very  difiicultand  Ijburiouslervice.Diggmg  is  a  pain-' 
ful  work,  and  a  fpending  work, and  fuch  is  our  minifterial 
work,  if  followed  as  it  ought  to  be  :  We  deal  in  myfteries, 
in  the  deep  things  of  God  which  are  not  received  without 
much  digging.  3.  A  double  fiippolition  here  made  by  the 
vine- dreffer  :  Firft,  Of  future  fruitfiilnefs  ;  If  it  bear  fruit 
lucU  :  Secondly,  of  future  incorrigiblenefs  ;  If  nit,  after 
that  thou  ffjalt  cut  it  do\un..\.  iiere  isa  fuppolitiun  of 
future  fruitfulnefs,.^"/'/  bear  fruit,  well  ;  That  is  ,  it  will 
be  well  for  the  maftcr  of  the  vineyard  ;  herein  is  he  glori- 
fied when  his  fig-trees  bear  much  fruit:  Well  for  the  dref- 
fer of  the  vineyard:  it  rejoices  the  minifters  of  God  to  fee 
their  people  bring  forth  fruit  unto  God.  Well  forthe  vine- 
yard, and  the  reft  of  the  trees  that  are  in  it  ;  but  more  ef- 
pecially,  well  for  the  tree  itfelf  ;  whereby  avoiding  the 
punifhment  of  barrennefs,  and  procuring  the  reward  of 
fruitfulnefs  :  Thus  if  it  bear  fruit,  well .  Hereis  a  fup- 
pofition  of  future  inct)rrigil>lenefs  ;  j4fter  that  thou /halt 
cut  it  do'jjH  :  That  is.  After  thou  haft  Qjaredit,  and  1  have 
pruned  it  ;  after  thy  patience,  and  my  pains;  after  thou 
haft  forborn  it,  and  I  have  mar.ured  it,  digged  and  dunged 
it  ;  if,  after  all  this,  it  bear  no  fruit,  then  I  have  not  i 
word  more  to  fay  ;  Thou  fmll  cut  it  diwn  :  Thou  niayefl 
cue  ic  down  ;  ntibody  will  go  about  to  hinder  thee.  From 
hence  learn,  That  a  people's  continued  u;,rruitfulnefs  un- 
der the  means  of  gracej  doth  in  time  t.ikf  of?  the  pray- 
ers  and  intcrccflions  of  the  miniltcr.'.  of  Gud  for  rhem« 
and  provokes  God  to  bring  his  juUgmenrs  unavoidably 
and  irrevocably  upon  them  ^fter  that  thou Jhult  cut  it  damn 

1,6  And  he  was  teaching  in  one  of  the  fynagogucs 
on  the  fabbath.  11  ?  And  behold,  there  was  a 
woman  which  had  a  Ipiiit  of  innniuty  eighteen 
years,  and  was  bowed  together,  and  could  in  nowifc 


Chap.' XI I » 


St. 


L    U    KV  E. 


'59 


I 


]ift  iip'lierfelf.  i»  And  when  Jefus  faw  her,  he 
called  •/?<rr  to  him,  and  faid  unto  her,  Woman,  thou 
art  loofed  from  thine  infirmity.  13  And  he  laid  his 
hands  on  her  :  and  immediately  (he  was  made 
ftraight,  and  glorified  God.  1 4  And  the  ruler  ofthe 
fynagogue  arifweried  with  indignation,  becaufe  that 
Jefus  had  healed  on  the  fabbath-day,  andfaidunto 
the  people,  there  are  fix  days  on  which  men  ought 
to  work:  in  them  therefore  come  and  be  healed, 
and  not  on  the  fabbath  day.  15  The  Lord  then  an- 
fwercd  him,  and  faid, Thou  hypocrite,  doth  not  each 
oneofyouon  the  fabbath  lofe  bis  ox  or ^wafs from 
the  ftail,  ^nd  lead  him  away  to  watering?  16  And 
ought  not  this  woman,  being  a  daughter  of  Abraham 
whom  Satan  hath  bound, Ic  thefe  eighteen  ycars,be 
loofed  from  this  bond  on  the  fabbath  day  ?  t;  And 
when  he  had  faid  thefe  things,  all  his  adverfaries 
•were  alhaincd  :  and  all  the  people  rejoiced  for  all 
tljje  glorious  things  that  were  done  by  him. 

Otferve  here,   i.  The  afflifted  perfon  ;  ••»  woman  which 
h.itl  a  fore  dife-ife  inflicted  upon  her  by  the  devil  iorti^Ijwen 
years  which  ahiioft  bowed  her  tojrethcr.     'I'heie  is  notliing 
that  the  evil  delights  more  in  than  the  miferieE  and    cala- 
mities'of  mankind  :   Satan  is  not  fatisfifd  barely  to.  inteifV 
the  mind,  and  poifon  the  fouls  of  men  :   but  he  delights  to 
afflivft  and  hurt  the  body,  where  and  when  he   can  obtain 
leave.     2.  Chrift'scompafiiou  towards  her,  and  his  mira- 
culous healing  of  her ;  Jejlis  called  ker  to  him,  and  with  a 
word  fpeaking  healed  her.   Where  mfc,  'I'hat  the  invete- 
ratenels  cf  the  difeafe,  and   the  inftantaneoufnefs  ofthe' 
cure  made  the  miracle  evident.     She  that  ha<!  been  bowed , 
downeighteen  years,  in  an  inrt-int  isniadeftraight, and  on- 
ly by  a  word  of  Chrift's  mouth:  Such  a  miraculous   opera- 
.  tion  was  an  evident  teftimony  of  his  divine  miffion,  th:ithe 
was  the  Son  of  God.     ■^.   How  the  heart  of  the  poor  wo- 
man is   affcfted    with  thrift's  hand  :   She  glorified  God; 
that  is,  flie  gave  thanks  to  God,  and  attributed  the  mira- 
cle to  him.   As  the  chief  end  of  all    God's   extraordinary 
works  eitlier  of  power  or  mercy,  is  the  exaltation  ofhisown 
glory;  fo  the  only  way  that  we  can  fct  forth  his  glory  is-by 
celebrating  his  pr.dfes, and  e.\preiiing  our  own,  thankfulneH ; 
He  that  offer eth  me  praifet  and  thanks,  glorifies-  me,  Pfalm  1. 
ult.     4.  The  unreafonable  anger,  and  unjiift  indignation 
which  was  found  with  the  ruler  ofthe  fynagogue  againft" 
our  holy  Lord,   for  working  this   miraculous  cure  on  the 
iabbath  day.      There  is  no  perfon  fo  holy,  no  action  fo  in- 
nocent but  may  fall  underunjuftcenfure,efpecially  where 
malice  and  ignorance  are  combined.      What  a  fcvere  re- 
flection doth  this  man   make  upon  our  blelTed   Lord,  for 
performing  a  work  of  mercy  on  the  fabbath  day  !   <;.  Our 
Lord's  vindication  ofbimrflf  from  calumny  andfolfe  accu- 
fation.^    I    Ke  charges  his  acruier  with  hypocrify  :  7hou 
hypocrite,  doth  not  each  of  you  loofe  htj  ox,or  his  afi,  from  the 
J/all  r.n  the  f<Hiath-dt)y  and  -water  him  ?     It  is  one  note   of 
an  hypocrite,  to  condemn  that  in  another  which  he  doth 
liimfelf :  The  Jews  held  it  lawful  toloofe  and  lead  abeaft 


to  watering  on  thd  fabbath  day,  which  wa»  a  work  of  fcr- 
vile  labour,  and  yet  would  condemn  Chrift  for  healing  a 
poor  woman,  only  with  a  word  fpeaking.  2.  Chrift  vin- 
dicates his  own  aitiorj,  by  comparing  it  with  theirs,  which 
they  judged  lawful  on  the  fabbath  day.  Wa?  their  loofing 
and  watering  the  bead,  a  work  of  neceflity  ?  moch'more 
was  his:  W'as  their's  a  work  of  mercy  ?  -his  much  more  : 
Their  companion  was  to  a  brute  beaft,  his  to  a  rational 
creature,  to  a  woman,  and  that  not  a  (Iranger,  an  heathen 
woman,  but  one  of  their  own,  ajewifli  woman,  a  daughter 
of  Abraham.  Nay,  farther,  Chrift's  ad  was  an  act  of  far 
greater  neceliity,  and  more  efpecial  mercy  than  theirs. 
The  bead  might  live  a  day  without  water;  the  beaft  might 
not  be  lick ;  but  this  woman  was  in  fore  diftrefs,  and  had 
been  fa  for  eighteen  years;  nJy,  (he  was  in  the  hands  ofthe 
enemy  of  mankind,  bound  by  Satan  :  Was  it  not  then  a 
greater  acl  of  mercy  and  compaliion ,  to  loofe  her,  than  to 
lead  a  bealt.  6.  What  elFect  our  Lord's  vindication  of 
himfelf  had  upon  the  hearers  of  it  ;  His  adverfaries  -were 
a/hamed,  and  the  people  rejoiced,  ver.  17^  His  accufers  were 
alhamed,  and  probably  convinced,  perhaps  (ilenced  ;  buc 
we  read  not  that  they  confufl'ed  their  error,  or  acknow- 
ledged their  unjuft  cenfure,  or  craved  C-iirift's  pardon..^ — 
When  ptrfons' judgments  are  under  conviction  of  an  error 
or  miftake,  it  is  very  hard  to  bring  themfelves  to  confefs 
and  own  their  miftake  ;  becaufe  all  men  ftand  very  much 
upon  thecrcditandreputation  of  their  underftanding',and 
look  upon  it  as  a  reproach  to  own  thenifelves  miftaken  ; 
thoneh  it  is  rerdly  otherwife.  But  though  our  Saviour's 
adveriatics  were  only  aihamed,  others  rejoiced  for  all  the 
glorious  things  thai  were  done  by  him. 

'18^  Then  faid  he,  Unto  what  i.s  the  kingdom 
of  God  like  ?  and  whereunto  Ihall  I  rcfemble  it  ? 
19^- It  is  like  a  grain  ofmuftard  feed,  which  a  man 
took,  and  call  into  his  garden,  and  it  gre'w  and  wax- 
ed a  great  tree:  and  the  fowls  of  the  air  lodged  in  the 
branches  of  it.  20  Arid  again  he  faid,  Whereunto 
fhall  I  liken  the  kingdom  of  God  ?  21  It  is-  like 
leaven,  which  a  woman  took  and  hid  in  three  mca- 
fures  of  meal,  till  the  whole  was  leaventd. 

Our  Saviour's  defign  in  both'  theJe  parables,  is  to  keep 
his  difciplesand  followers  from- being  offended  at  the  Huall 
beginnlnjTsof  h's  kingdom. and  to  foretell  the  futuie  great 
fuccefsofthe  gofpel,  notwithft.-rnding  iheprefcnt  final!  ap. 
pearance  of  the  efficacv  of  it. To  this  purpofe  hecompares 
the  kingdom  of  God,  that  is,  the  gofpe!  church,  tq  j  grain 
ofmuftard  feed,  which  being  one  of  rhe  leaft  feeds,  yet  \\\ 
that  country  grew  intofo  large  a  tree',  that  the  birds  d''^ 
ronft  and  lodge  in  the  boughs  of  it.  He  a!fo  likens  it  to 
leaven,  which  quickly  dlffufes  iifelf  through  the  w'liol<  mafs 
and  lump,  inftantiy  turning  a  great  heap  of  meal  "into  its 
own  nature.  Chrift  flicws  hereby  of  what  a  fpreading  x;,?.- 
ture  the  doctrine  of  the  gofpel  would  be  notwichfiahiltny; 
all  the  malice  and  oppcfuion  of  witked  men.  I.earn  hence. 
That  how  fmail  beginnings  foever  the  gofpel  hal^in•itsfirft 
planation,  yet,  by  the  fructifving  blelling  ofGoJ^  and  the 
influence  of  the  holy  Spirit,  it  has  haJ;  and  fhallf^Have  a 
wonderful  increafe.  ::.,      .  ■i-; 

K  K    2 


2(i0 


St. 


L    UI  Kl  E.    -^ 


Chap.-  xm. 


2  2  And  he  went  through  the  cities  and  villages 
teaching  and  journeying  towards  Jcrufalem.'  23 
?  Then  faid  one  unto  him,  Lord,  arc  there  few 
that  be  faved  ?  and  he  faid  unto  them,  t^  Strive 
to  enter  in  at  the  ftrait  gate  :  for  many,  I  fay 
unto  you,  will  feek  to  enter,  in  and  Ihall  luot  be 
able. 

Ohf-nr  here,  1.  The  unwearied  pnins  and  diligence  of 
onr  holy  Lortl  in  preaching  andpublifhing  the  glad  lidings 
of  the  gol'pel  to  loft  finners  :  He  went  through  the  c'ltiet  and 
villages  teaching  ;  not  in  great  and  populous  cities  only  but 
in  poor  and  obfcure  villages  aifo  ;  not  preaching  by  his  ex- 
emplary lile  only,  but  by  hii  holy  doflrine  like  wile.  Let  Inch 
preachers  who  look  upon  the  work  of  preaching  as  the  leaft 
part  of  theirbu(inefs,con(ider  the  indefatigable  paioswhich 
our  Lord  took  in  that  work,  and  how  will  his  diligence 
fliame  our  negligence  ?  2.  A  curious  queftion  put  to  cur 
Saviour  concerning  tlie  number  of  thole  that  fliould  be 
faved,whetherthey' fhouldbe  fewormany  :  LorJarethrre 
few  that  befavedi  Where  note,  How  curioufly  inquifitive 
we  naturally  are  after  the  knowledge  of  things  that  do  not 
concern  us,  how  forward  topry  intounrevealedfecretsand 
to  fearch  into  God's  hidden  council :  it  concerns  us  rather 
to  underftand  what  fortof  perfons  Uiallbe  laved,  than  how 
many  ftiallbe  faved, andto  makefure  that  we  beofthatfort 
3.  Our  Saviour  gives  no  direft  anfwer  to  the  curiofityof 
this  inquirer,  but  turnshisfpeech  from  him  to  the  peo])Ie  ; 
Jefus  fuid  unto  them.  Strive  toenter  in  at  the  p  rait  gate,  k.c. 
For  the  clear  underftanding  of  which cxpreffion,  we  muft 
know,  that  Chrift  alludes  to  thefeafts  andmarriage-fuppers 
amongft  the  Jews  ;  they  that  were  invited,  did  enter  b/a 
gate  which  was  very  ftrait  and  narrow,  and,  as  foon  as  the 
invited  were  once  entered,  the  gate  was  fhut  and  bpened 
no  more  :  Here  Chriftbids  them ftrive  toenter  into  the 
kingdom  of  heaven,  before  the  gate  is  ihut  againft  ihem, 
and  their  entrance,  by  means  of  their  coming  too  late, 
be  made  impoflible  to  them  :  Strive  to  enter,  &c.  for  many 
•Mill/eek,  Sec.  Where  note,  i.  The  metaphor  which  Chrift 
is  pleafed  to  fetforth heaven  and  the  happinefs  of  a  future 
ftate  by  :  He  compares  it  to  aj/rait  gate, ;  to  a  gate  to 
denote  the  poflibiljty  of  entering  ;  toa/Zraitgate,  todenote 
the  difficulty  of  entrance  ;  a  gate  fuppofes  the  entrance  pof- 
fible,  but  a  ftrait  gate  befpeaks  the  entrance  difficult.  2. 
Here  is  a  duty  urged  and  enforced  upon  all  thofe  that  ex- 
pe<fl  thehnppinefs  of  another  life,  and  defire  to  enter  in  at 
this  ftrait  gate  ;  and  that  is,  a  diligent  and  induftriousflriv- 
ing  :  Strive  to  enter  in  at  ihejlrait  gate.  3.  We  have  a 
forcible  argument  and  motive  to  excite  and  quicken  us  to 
the  pratfliceof  thi^duty,  drawn  from  the  paucity,  or  fmall 
number^of  thofe  that  fhall  obtain  falvjtion  inia  dying  hour 
P-'any^tHftck  toenter  in,  but  Jhall not  he  able.  Learn  thence 
I.  That  heaven  or  the  happinefs  of  a  future  flate,  is 
attainable.  2.  That  it  is  not  attainable  without  labour 
and  difficulty..  3.  That  all  thofe  difficulties  may  be 
happily  overeome  by  a  diligent  and  indultrious  ftriving. 

25.  When  once  the  Maitcr  of  the  honfc  is  rifen  up 
;ind  hath  fliut  to  the  door,  and  }e  begin  to  ftand  with 


out,  and  to  knock  at  the  door,  faying.  Lord,  Lord, 
open  untons,  and  \\c  Qiall  anfwer,  and  fay  unto  you 
I  know  you  not  whence  ye  are  :  26  Then  ftiall  ye 
begin  to  fay,  We  have  eaten  and  drunk  in  thy  pre- 
fcncc,  and  thou  haft  taught  in  our  ftreets.   27  Btit 
he  ihall  fay,  I  tell  you  I  know  you  not  whence  yc 
arc  ;  depart  from  me,   all   ye  wchkers  of  iniquity. 
28  Tlicre  fhall  be  weeping  and  gnalhing  of  teeth, 
when  ye  ftiall  fee  Abraham,  and  Ifaac,  and  Jacob, 
-and  all  the  prophets  m  the  kingdom  of  God,  and 
'•yoxiyourfdvtsthm^OMX..   29     And  they  (hall  come 
from  the  eaft,  and /ro?n  the  weft,  and  from  the  north 
and  from  the  fouth,  and  ftiall  fit  down  in  the  king- 
dom of  God.   33  And  behold,  there  are  laft  which 
ftiall  be  firft,  and  there  are  firft^  which  ftiall  be  laft. 

Our  Saviour  having  exhorted  all  his  followers  in  the 
foregoing  verfes  to  make  fure  of  heaven  and  falvation  to 
themfelves,  whilft  the  door  of  liope  and  falvation  i8«){>eii 
to  them,  by  this  parable  of  a  matter  of  a  family  invitiiig 
gueits  to  his  table,  and  waiting  for  their  coming,  and  ac 
laft  flnittingthe  door  againftthem,  becaufe  they  either  de- 
nied or  delayed  coming,  Chrift  hereby  reprefented  to  the 
Jews  the  great  danger  they  were  in,  if  the  neglefted  tile 
prefent  fealbn  of  grace  and  falvation,  which  now  they  did 
enjoy  ;  telling  them  farther  how  little  it  would  profit  them 
at  the  day  of  judgment,  to  alledge  that  they  had  eaten  and 
drank  in  his  prefence,  and  that  they  had  heardhim  preach 
in  their  ftreets,  if  they  did  not  forfake  their  <i;)S,  and  obey 
his  gofpel.  Adding  farther,  that  it  would  be  an  heart- 
piercing  furrow,  a  foul  rending  grief  ro  them  at  the  great 
day,  to  fee  not  only  the  patriarchs  and  prophets,  and  other 
Jews,  but  even  the  defpifed  Gentiles  from  all  quarters 
andnations,  whom  they  thought  accurfed,  admitted  into  the 
kingdom  of  heaven,  and  themfelves  eternally  ftiut  out  : 
For  the  lafl  Jhall  he  firft,  and  the  firft  laji  ;  that  it,  the 
Gentiles  who  were  afar  ol7,  Ihall  receive  the  gofpel,  when 
you  for  rejefting  it  flia!!  be  caft  off.  From  the  whole,  note, 
I.  That  there  is  a  determinate  time  when  fouls  muft  (if 
ever)  accept  of  the  offers  of  grace  and  falvation,  which  are 
made  unto  them  ;  row  is  the  door  open,  and  perfons  in-  . 
vited  in.  2.  That  ere  long  Jefus  Chrift,  who  now  ftands 
at  every  one  of  our  doors  waiting  for  ourcompliance  witii 
his  gofpel- terms,  willwait  nolonger  uponns,norflnveaiiy 
farther  by  the  motions  of  his  holy  fpirit  with  \\%,\\}hen  once 
the  mafter  of  the  hou/'e  is  rifen  up,  and  hath /hut  to  tlye  door, 

3.  That  doleful  is  the  condition  of  fuch  iniferable  fouls 
againft  whom  the  iloorisfliut;  the  door  of  repentance,  the 
door  of  hope,  the  <loor  of  falvation;  all  ihut,  eternally 
fliut  ;  and  that  by  him  who  (hutteth,  and  none  can  open. 

4.  That  all  would  be  faved  at  laft;  all  will  cry  for  mercy 
when  it  is  too  late,  even  fuch  as  now  finfully  undervalue- 
and  fcornfully  defpife  it  ;  ye  /hall  Ji  and  without ,  and  knock 
at  the  door, /dying.  Lord,  Lord,  open  to  us.  Note.  5.- That 
it  is  no  good  plea  for  admittance  into  heaven,  becaufe  we 
have  been  church-members  here  on  earth  ;  no  outward 
privileges,  though  Chrift  has  taught  in  our  ftreets;  no 
c.'iternal  acts  of  communion,  though  v.e  have  eaten  and 

drank 


Chap,   xiii. 


St.      L    U    K    E. 


261 


drank  in  liis  preftnce,  and  athis  holy  table,  will  juftify  our 
iiopes  of  entering  into  heaven  when  we  die,  if  we  be 
•workers  of  iniquity  whilft  we  live;  Lord,  we  have  eaten 
tnddrMnk  in  ihy  prefence  ;  iiit  he  (hall  fay,  J  know  you  not 
ye  workers  of  iniquity.  Note,  6.  That  as  hell  will  be  a 
fecond  heaven  to  the  glorified,  fo  heaven  will  be  a  fecond 
hell  to  the  damned.  Hell  will  be  a  fecond  heaven  to  the 
glorified,  that  is,  it  will  add  exceedingly  to  the  happinefs 
of  the  faint?  in  heaven,  to  fee  and  befenfibleof  that  inifery 
which  they  efcaped,  and  the  damned  endure  ;  and  on  the 
other  hand,  heaven  will  be  a  fecond  hell  to  the  damned  ; 
that  is,  it  will  increafe  their  torments,  and  add  to  the  vexa- 
tion of  their  fpirits,  to  fee  fomein  heaven  whom  they  little 
expefted  to  have  ^^aw  there;  foine  that  never  faw  nor 
heard,  nor  enjoyed  what  they  hid  done;  ftrangers,  yea, 
heathfns  taken  in,  when  the  children  of  the  king<ioni,  that 
It,  the  members  of  the  vifible  church,  are  fliut  out:  Theyfjall 
■come  from  the  eafl,  from  the  wieji ,  from  the  north,  and  from 
■thefouth,  and  fit  down  in  the  kingdom  of  Cod,  but  the  chil- 
dren of  the  kingdomjhall  be  cojl  into  outer  darknefs. 

31  H  The  fame  day  there  came  certain  of  the 
Pharifees,  faying  unto  him,  Get  thee  out,  and  de- 
part hence;  for  Herod  will  kill  thee.  32  And  he 
faid  unto  them.  Go  ye  and  tell  that  fox.  Behold,  I 
call  out  devils,  and  I  do  cures  to-day  and  to-mor- 
row, and  the  third  d<iy  I  fliall  be  perfefted.  33  Ne- 
verthelefs,  I  muft  walktoday,  and  to-morrow,  and 
;the  day  following:  for  it  cannot  be  that  a  prophet 
perifhout  of  Jerufalcm. 

It  may  feem  ftrange,  that  the  Pharifees,  whohad  no  kind- 
nefs  for  our  Saviour  fliould  come  here  and  acquaint  him 
with  a  danger  that  he  was  in  from  WtrciA-.Cet  thee  hence, 
for  Fferod  will  kill  thee.  It  is  probable  they  had  a  defign  to 
drive  him  out  of  the  country,  becaufe  his  reputation  was 
fogreat  amongft  the  people,  who  were  admirers  of  hisper- 
fon,  hearers  of  hi«  do(?lrine,  and  Witnefles  of  his  miracles. 
But  what  intention  foever  they  had  in  acquainting  Chrtfl 
with  this  danger,  it  is  very  evident  that  our  Saviour/light- 
ed it,  by  the  me/Tage  which  he  fern  to  Herod  ;  Ci  and  tell 
■that  fox.-  Where  we  muft  not  fuppofe,  that  our  Lord  did  fis 
this  naxncof  fox  upon  Herod  asanopprobioustitle,  thereby 
refleftingthe  lea(tdi(honor  upon  him  asa  king;  bwt  it  was 
as  a  prophet,  to  let  him  know,  that  being  about  his  Father's 
work,  he  feared  neither  his  power  or  his  policy  ;  neither 
hi?  cruelty  or  his  craft ;  and  that  nothing  (hould  take  him 
off  frora  finifliing  the  work  of  man's  redemption.     Learn 

•  hence,  that  when  God  calls  forth  any  of  his  fervants  to 
any  fpecial  fervice  for  liim.all  the  combined  power  and 
policy  of  the  prince  of  darknefs,  and  his  inftrumcnts,  Hiall 
neve-  be  able  to  hinder  them,  til!  they  have  finiftied  their 

I  courfe,  and  done  the  fervice  which  Gtxi  defigned ;    J>nu/} 

work  to-day  and  to-morrow,  and  the  day  foUo-^tng  ;   as  if 

•.  Chriil  had   faid,   «'  Let  Hei-od  know  that  my  time  is  not 

'  in  his  hand  ;  and  as  to  this  matter,  I  am  not  under  his  com- 

•  inand  or  power:   ere  long  my  work  will  be  finillied,  and 
.  then  1  fliall  be  perfefted."   Ohfervehtire,  That  ro  impofe 

riiis  ignommious  but  agreeable  name  on  Herod,  isnot  con- 
trary to  the  coi-nmand;  not  to  fpeak  evil  of  the  ruler  of  the 


people  ;  it  being  the  office  of  a  prophet,  not  to  fpare  kings 
when  they  reprove  their  offences.  Accordingly  Chfift 
here  ufes  his  prophetic  tall  and  power,  In  giving  this  ty- 
rant a  name  fo  fuitablcto  his  a<ftions,go  tell  that/&.v,.fvom 
me,  a  prophet  fent  of  God,  and  therefore  auihoriiVd  fo  to 
flyle  him,  That  1  am  haflening  to  Jerufalem  to  lay  down 
my  life  there,  not  fearing  to  be  killed  by  him  in  the  way  ; 
for  it  cannot  be,  that  a  prophet  peri fli  out  of  Jeriifalem  ; 
where  the  Sanhedrim  fit,  who  are  to  pafs  judgnient  uf  on 
me. Dr.  Whitby, 

34  O  Jcrufalern,  Jerufalcm,  which  killefl  the 
prophets,  and  ftoneft  them  that  are  fent  unto  thee; 
how  often  would  I  have  gathered  thy  children  to- 
gether, as  a  hen  dolli  gather  her  brood  under  ha- 
wings,  and  ye  would  not !  35  Behold,  yotir  houfe 
is  left  unto  you  dcfolate  :  And  verily  I  fay  unto 
you.  Ye  fhall  not  fee  me  until  the  time  come  when 
ye  fhall  fay,  Blcflcd  ti  he  that  cometh  in  the  name 
of  the  Lord. 

Our  Lord  concludes  this  chapter  with  a  coirpaflionate 
lamentation  over  Jerufalem,  the  place  \\  here  he  was  to 
fuffer.  His  ingemination,  or  doubling  of  the  word,  0  Je- 
rufalem Jemfalem.fhewi  the  vehemency  of  his  aflfeftion  10 
wards  them,  and  the  fincerity  of  his  defires  for  their  fal- 
vatioi!.  Objerve  i.  The  kindnefs  and  compalTion  of  Chrifl 
to  tlia  Jews  in  general,  and  Jerufalem  in  particular,  fee 
forth  by  a  lively  metaphor  and  fimilitude,  namely,  that  of 
a  hen  gathering  her  chickens  under  her  wings :  As  the 
hen  doth  tenderly  cherifh,  and  carefully  hide  and  cover 
her  young  from  the  eye  of  the  deltroyer,  fo  would  Chrifb 
have  flirouded  and  flieltered  his  people  from  all  tbofe  birds 
of  prey ,  and  particularly  from  the  Roman  eagle,  by  w  hole 
talons  they  were  at  lad  deftroyed.  Again,  as  the  hen 
c-ontinueth  her  call  to  her  young  ones  from  morning  to 
night,  and  holds  out  her  wings  for  fhelter  to  them  nil  ilie 
day  long,  fo  did  Chriil  wait  for  this  j)eoples  repentancfe  and 
converfion;  for  it  was  more  than  forty  years  after  they 
had  killed  his  prophets,  and  murdered  himfelf,  before  they 
met  with  a  final  overthrow.  2.  The  amazing  obrtinacy 
and  wilfulnefs  of  this  people,  in  rejetfiirg  the  grace  and 
favour,  the  kindnefs  and  condefcenfion  of  the  Lord  Jefus 
Chr'id,  I  would  have  gathered  ysu,  ittt  ye  %vcutd  not.  -5.  The 
fatal  ilTue  of  this  obllinacy,  Behold  your  koufe  is  left  unto 
you  defolate ;  is  left,  that  is,  certainly  and  fuddenly  will 
be  left  defolate  (the  prefent  tenfe  being  put  for  the  *iauh 
pop  futurum J  whhh  denotes  both  the  certainty  and  prox- 
imity of  this  people's  ruin.  Lccrn  1.  That  the  ruin  and 
deftrui5lion  of  linners  is  wholly  chargeable  upon  ihem- 
felves,  that  is,  on  their  own  wilfulnel's  and  impeniieii- 
cy,  on  their  own  obilinacy  and  obduracy.  /  -jji-uld  h:r.\- 
gathered  you,  fays  Chrift,  hut  ye  would  not.  1.  How  de- 
plorably and  inexcufably  they  will  periih,  who  perilli  by 
their  own  wilfulnefsan<l  obduracy  under  the  golpel.  '.(. 
1'hat  there  is  no  defire  like  unto  God's  delire  of  a  people's 
repentance,  no  longing  like  unto  God's  loiiging  for  a  peo- 
ple's falvation.  0  Jerufalem,  how  ift  would  I  have  gather- 
ed thee.'  When  fhall  it  once  be?  Jer.  xiii.  27. 

C  H  A  P. 


s6s 


3T.      L    U    K    E. 


Chap.  xiv. 


CHAP.     XIV. 

A  ND  it  came  to  pafs,  as  he  went  iiito  the  houfe 
J~\.  of  one  of  the  chief  Pharifees  to  eat  bread  on 
the  fabbath-day,  that  they  watched  him.  2  And 
behold,  there  was  a  certain  man  before  him,  which 
had  the  drppfy.  3  And  Jefus  anfwering,  fpake 
unto  the  lawyers  and  Phirifecs,  faying,  Is  it  hiwful 
to  heal  on  the  fabbath-day  ?  4  And  they  held  their 
peace.  And  he  took  liim,  and  healed  him,  and  let 
ni'K  <^b:  5  Andanfwered  them,  faying,  Which  of 
yoii  ihall  have  an  afs  or  an  ox  fallen  into  a  pit,  and 
Avill  not  flraightway  pull  him  out  on  the  fabbath- 
day  ?  6  Ajid  they  could  not  anfwer  him  again  to 
t/iefe  things. 

Si^vcral  pirtitulars  are  here  worthy  of  our  obfcrvation 
iind  !r.iitati(Hi.     A'o/e-  1 .    The  frecilom  of  our  Lord's  con- 
X'erfation  with  men  ;  he  delighted  in  human  fociety,  and  was 
of  a  foci.ible  temper ;  we  do  not  find,  that  whenever  he  was 
invititd  by  a  (inner,  that  he  difdained  to  ro;   not  fo  much 
for  the  pleafure  of  eating,  as  for  the  opportunity  of  con- 
vtrfinf;  and  doing  good.     2.  The  houfe  he  goes  into,  atid 
h  entertained  in,  one  of   f}ie  chief  Pharifees,   who  were 
fomeof  hischiefeft  enemies;  a  great  in  ftance  of  our  Lord's 
humanity,  humility,  .Tud  felfdenial,  in  that  herefufesnot 
the  converfaiipn  of  thofe  whom  he  knew  did   not  affedt 
]iim  ;  teaching  us  to  love  our  enemies,  and  not  to    fliun 
couverfing  wiih  them,  that  thereby  we  may  gain  an  oppor- 
tunity of  being  reconciled  to  them.    3.  The  day  when  our 
Saviour  dined  publicly  at  the  Pharifee's  houfe,  among  the 
lawyers  and  Pharifees,  it  was  on  the  fabbath-day.    Learn 
hence.  That  it  is  not  tlmply  unlawful  for  us  to  entertain 
cur  frieiuis  and  neigl)bours  with  a  plentiful   meal  on  ihe 
April's  day  :   it  mutt  be  acknowledged,  thai  feafting  upon 
•,«ny  day  is  one  of  thofe  lawful  things  which  is  difficultly 
Wanaged  without  fm,  hut  more  efpccially  upon  that  day, 
that,  it  does  not  unfit  us   for  the  duties  of  the    fabbath  : 
However,  our  Lord's  example  in  going  to  a  public  dinner 
amongft  lawyers  and  Pharifees,  evidently  fhews  the  law- 
fulnelsof  feaftiHg  on  that  day,  provided  we  ufe  the  fame 
jnoderaiion  in  eating  and  drinking,  that  he  did,  and  im- 
prove the  opportunity  as  a  feafon  fordoing  good,  as  he  has 
taught  us  by  his  example.      4  How    contrary  to  all    the 
laws  of  behaviour,  the  decency  of    converfation,  and  the 
rules  of  hofpitality,  the  Pharifees  watehed  him,   making 
iheir  table  a  fnare  to  catch  him,  hoping  they  might  hear 
fomething  from  him,  or  fee  fomeihing  of  him,  for  which 
they  might  accufc  him  ;  He  entered  into  ihe  htufe  0/  the 
Phur'i/cc  to  eat  hread,  and  they  are  'Matched.      <;.  Our  Savi- 
our chole  the  fabbath-day  as  the  fitted  feafoii  to  woik  his 
miraculous  cures  in  ;  in  the  Pharifees  houfe  he  heals  a  man 
ihat  had  the  dropfy,  on  the  fabbath-day.     Chrift  would 
not  forbear  doing  good,  nor  omit  .my  opportunity  of  help- 
ing ^nd  healing  the  dittrefled,  though  he  knew  his  enemies 
\Uf  Pharifees  wouldcarp  and  cavil  at  if,    calumniate  and 
r«j)roacj}  hin>  for  it ;   it  beir.g  the  coiitt.mt  guife  of  hypo- 
crites, to  prefer  ceremonial  and  ritual  oblervation.":,  before 
Jiecefliiry  and  moral  duties.  6.  How  cur  Saviou*  defends 


the  lawfulnefsof  hisaftinheilingihe  difeafed  man,frflm 
tbeir  own  act  in  helping  4  bealt  out  of  (he  pit  on  the  fab- 
bath-day;  as  if  Chrilt  had  faid,  "  is  it  lawful  for  you  ou 
the  fabbath-day  to  help  a  beaft  ?  and  is  it  fioful  for  me  to 
help  a  man?"  Note,  laflly.  How  the  reafon  and  force  of 
our  Saviour'sarguinent  filenced  the  Pharifees;  convinced 
them,  nodoilht,  but  we  read  nothing  of  their  converfion  ; 
the  obllinate  and  malicious  are  much  harder  to  be  tifrought 
wpon,  than  the  ignorant  and  fcandalous  ;  it  is  ealier  tQ 
■filence  fuch men  than  to  fatisfy  them  ;  to  flop  their  moiuhs 
than  to  remove  their  prejudices;  for  obftinacy  will  hold 
the  condu.'ion,  though  reafon  cannot  maintain  the  pre 
mifes;  They  could  not  anf-jjer  him  again  to  ihofe  things, 

7  IT  And  he  put  forth  a  parable  to  thofe  which 
were  bidden,  when  he  marked  how  they  chofe  out 
the  chief  rooms ;  faying  unto  them,  8  When  thou 
art  bidden  of  any  jnan  to  a  wedding,  fit  not  down 
in  the  highefl  room ;  left  a  more  honorable  man 
than  thou  be  bidden  of  him  :  9  And  he  that  bade 
thee  and  him,  come  and  fay  to  theCj  .Give  this 
man  place;  and  thou  begin  with  fhame  to  take  the 
loweft  room.  10  But  when  thou  art  bidden,  go 
and  fit  down  in  the  lowefl  room;  that  when  he 
that  bade  thee  cometh,  he  may  fay  unto  thee,  Friend 
go  up  higher  :  then  (halt  thou  have  worfhip  in  thp 
prelence  of  them  that  fit  at  meat  with  thee,  n 
For  whofoever  exalteth-himfclf  fhall  be  abafcd; 
and  he  that  humbleth  himfelf  Ihall  be  exalted. 

It  was  obfprved  before.  That  onrblefled  Saviour  dined 
publicly  on  the  fabbath-day,  with  feveral  Ph«rifces  and 
lawyer';;  that  uhich  is  here  worthy  of  our  notice  is  tbisi 
How  holy  and  fuitable  our  Lord's  dlfc<>\irfe  was  to  the  fo- 
lemnity  of  that  day  ;  may  it  be  the  matter  of  our  imitation. 
It  is  not  unlawful  for  friends  to  dine  togetheron  theLordfs 
day,  provided  their  difcourfebe  fuitable  to  the  day,  fuch  as 
our  Lord's  here  ;  for  obferviiig  how  the  company  then  at 
the. table  did  affed  precedency,  and  taking  place  one  of 
another ;  he  that  before  their  eyes  had  cured  a  man  of  a 
bodily  dropfy,  attempts  to  cure  the  perfons  thatdint^d-with 
him  of  a  tympany  of  pride.  Where  nite,  that  it  is  not 
the  taking,  but  the  affecting  of  the  higheft  placet  and  up. 
permoft  rooms  that  our  Saviour  condemns.  There  may 
and  ought  to  be  a  precedency  amongft  perfons;  it  is  ac- 
cording to  the  will  of  God,  That  honor  ke  given  to  isthom 
hoK'jr  is  due ;  and  that  the  molt  honorable  perfons  fhoulil 
fit  in  the  moft  honorable  places;  for  grace  gives  a  man  no 
exterior  preference  :  It  makes  a  man  glorious  indeed,  but 
it  is  glorious  within.  Note  farther,  Tke  way  and  conrfe, 
the  method  and  means  which  our  Saviour  directs  perfons 
.  to,  in  order  to  their  attaining  real  honor,  both  from, God 
and  men,  namely,  by  being  lutle  in  our  own  ej-es,  and 
in  h-wUnefs  of  mind,  epeeming  othirs  Ix tier  than  ourftlves  ; 
as  Cod  will  abafe,  and  men  will  difpife  the  proud  and 
haughty,  fo  God  will  exalt,  and  men  will  honor  the 
humble  perfon  :  Whofzevtr  exalteth  himfelf  Jlicll  ie  abafed,  . 
and  he  that  humbleth  himfelf  Jk nil  be  rxal.'ed. 

12  f  Thcr. 


Chap.   xit. 


St.      l    y  .K    E. 


^OA 


-■.12  f   Theft  faid  he  alfb  to  him  tliat  bade  him, 
.  When  thou  makefl  a  dinner  era  I'uppcr,  call  not  thy 
friends,  nor  thy  brethren,  neither  thy  kinfmen,  nor 
thy  rich  neighbours  ;  left  they  alfo  bid  thee  again, 
and  a  rccompc  nfe  be  made  thee.  13  But  when  thou 
itiakcft  a  feaft,  call  the  poor,  the  maimed,  the  lame 
the  blind  :    1 4  And  thou  flialt  be  blcffed  ;  for  they 
cannot  recompenfe  thee  :   for  thou  (halt  be  recom- 
penl'ed  at  the  refurreftion  of  the  juft. 
•"'Obrerve  here.  That  this  is  not  an  abfolutedenialof  ull- 
inp brethren  and  kinsfolk,  and  rich  neighbours;  butChrift 
ftjrbids  the  bidding  of  them  alone,  and  requires  that  the 
poor  be  refrefhed  at  or  from  our  table  :  For  when  the  rich 
feaft  one  another,  and  let  the  poor  faft  and  pine,  this  is 
very  finful.     Accordingly  our  Saviour,  obferving how  the 
Pharifees  that  invited  him  to  dinner  invited  only  the  rich, 
over-looking  and  neglecting  the  poor,  he  exhorts  him  and 
the  company,  that  whenever  they  make  entertainments  for 
the  time  to  come,  they  fhould  not  only    invite   their  rich 
neighbours  and  friends,  who  can  and  will  invite  them  again 
bur  remember  the  poor.     Here  nott,  i.   That  civil  cour- 
tefies,  and  hofpitable  entertainments  of  kindred  and  friends 
for  maintaining  and  prefer ving love  and  concord,  is'not  only 
lawful,  but  anexpedientand  necefTary  duty.Ufi;  hofpilality 
one  to  another,  (fays  St.   Peter)  without  grudging.  2.  That 
though  it  be  not  unlawful  to  invite  and  feaft  the  rich,  yet 
it  is  moft  acceptable  to  God, when  we  feed  and  refrelh  the 
poor;  When  timt  makeP  a  fea/}    call  rather  the  poor,  and 
thou /halt  he  Iflejffd.     We  muft  prefer  the  duties  of  Chrif- 
tian  charity,  before  the  afts  of  common  civility,  blelFed  arc 
thofe  feaft-makers,  who  make  the  bowels  of  the  hungry 
foblefsthem.     3.  That  God  oft-times  rewards  our  libe- 
rality to  the  poor  very  fignally  in  this  life  ;  but  if  it  be  de- 
ferred we  (hall  not  fail  to  receive  it  at  the  refurrection  of 
the  juft  ;  Thepocr  cannot  recompenfe  thee  but  thou /halt  be 
rccompenfed  at  the  refurrefl'ion  ofthejuji. 

15  5  And  whenoneof  them  that  fat  at  meat  with 
him,  heard  thefe  things,  he  faid  unto  him,  Bleffed 
is  he  that  fhall  eat  bread  in  the  kingdom  of  God. 
l6  9  Then  faid  he  untohitn,  A  certain  man  made 
a  great  fupper,  and  bade  many  :  ty  And  he  fent 
his  fervant  at  fupper  time  to  fay  to  them  that  were 
bid'len,  Come,  for  all  things  are  now  ready.  i8 
And  they  all  with  one  confent  began  to  make  excufe. 
The  firft  faid  I  have  bought  a  piece  of  ground,  and 
I  muft  needs  go  and  fee  it :  I  pray  thee  have  me 
excufed.  19  And  another  faid  I  have  bought  five 
yoke  of  oxen,  and  I  go  to  prove  them:  I  pray 
th.c  have  me  excufed.  20  And  another  faid,  I  have 
married  a  wife,  and  therefore  I  cannot  come.  21  So 
that  fcrv.^nt  came  and  fliewed  his  Lord  thefe  things. 
Tlion  the  mafter  of  the  houfe  being  angry,  faid  to 
his  fervant,  Goout  quickly  into  the  ftreets  andlanes 
of  tJie  city,  and  bring  in  hither  the  poor,  and  the 


maimed,  and  the  halt  and  the  blind.  22  And  the 
fervant  faid,  Lord  it  is  done  as  thou  h.ift  co;n- 
mandcd,  and  yet  there  is  room.  23Andthelord 
faid  unto  the  fervant.  Go  out  into  the  hig.h-ways  and 
hedges,  and  compel  them  to  come  in,  that  my  houfe 
may  be  filled.  24  For  I  fay  unto  you,  that  none  of 
thofe  men  which  were  bidden,  ftiall  tafte  of  my  fup-- 
per.  ,',.:'.. 

One  of  them  which  fat  at  meat  with  our  Saviour  in  the^ 
Pharife's  houfe,  hearing  Chriftfpeak  of  beingrecompenfed  • 
at  the  refurredion  of  the  juft,  repeats  that  known  faying 
among   the  Rabbins,  BliJJed  is  he  that  Jl jail  eat  bread  in  tbs 
kingdom  of  Cod ;  that  is, who  (hall  be  partaker  of  thejoys  of 
heaven.  Hereupon  Chrift  utters  the  parable  of  the  marri-' 
age  fupper,  recorded  here  by  St.  Luke, with  finall  variati- 
on from  what  was  delivered  by  St.  Watthcw,  chap.  xxii. 
The  firft  intention  of  our  Saviour  in  that  parable  fcems  to 
be  this,  to  fet  forth  that  gracious  offer  of  mercy  audlalva- 
tion  which  was  made  by  the  preaching  of  the  gofpel  unto 
the  Jews,  and  to  declare  God's  purpofe   of  receiving  the 
Gentiles  into  the  fold  of  Chrift,  upon  the  Jews  defpifing 
and  rejecting  this  ineftimable  favour.    But  befides  this,  it 
has  an  afpect  upon  us  Chriftians,  who  haveembraced  the 
do(ftrinc  of  the  gofpel.     Here  n^Ae,  i.  That  the  gofpel  for 
its  freenefs  andfulnefs,  foritsjvarietics  and  delicacies  is  like 
a  marriage  fupper:   For,  i.  It  does  create  the  fame  rela- 
tion between  Chrift  and  believers, that  marriage  doth  be- 
tween hufband  and  wife.     2.  Itincitles   to  the  fame   pri- 
vileges that  acongugal  relation  doth  •,  to  the  fame  endear- 
ing love  and  tendernels,  to  the  fame  care  and  protection, to 
the  fame  honour  and  to  the  fame  happinefs.  3.  It  obliges 
to  the  like  duties,   namely,  unfpotted  love  and   fidelity, 
cheerful  obedience  to  his  connnands,  reverence  tohisper- 
fon,  fubmilfion  to  his  authority.    4.  It  produceth  the  fame 
efFefts  ;  as  the  efFe^  of  marriage  is  increafe  of  children,  fo 
the  fruit  of  the  gofpel  is  bringing  many  fons  to  God.  Note 
2.  That  gofpel  invitations  are  mightily  difefteemed;  they 
made  light  of  the  invitation,  and  offered  frivolous  e.xcufes 
fo>-  their  refufal  of  it.   3.  That  the  preference  which  the 
world  has  in  men's  efteem,  is  a  great  caufe  of  the   gofpel 
contempt;   One  had  purchafed  a  piece  cf  ground,   another 
had  hou^l  five  yoke  cf  oxen,     4.  The  deplorable  fadnels 
of  their conditon  who  refufe,upon  any  pretence  whatever 
to  comply  with  the  gofpel-tender  of  reconciliation   and 
mercy.     The  king  vias  wroth,  pronounced  them  unwsrtJ>y 
of  his  favour,  and  refolved  they  Jhould  not  laflc  of  kit  fupper; 
but  fends  forth  his  fervants  to  invite  others  to  hii  I'upper 
5.  The  notion  under  which  the  Gentiles  are  fet  forth  unto 
us,  fuch  as  were  in  lanes,  flreels,   and   highways  ;    that 
is,  a  rude,  ruftic,  and  barbarous  people,  whom  the  Jews 
defpifed,  yea,  whom  they  held  accurfed  ;  yet  even  thefe 
are  called  and  accepted,  whilll  the  Jews,  the  firft  intended 
guefts,  are  excluded  by  means  of  their  own  contempt.— 
Laftly,  The  means  ufcd  to  brnig   in  the  Gentiles  to    the 
gofpel  fupper  ;  Co  and  compel  them  to  come  iM;not  by  vio* 
leuce.but  perfuafion  ;  by  argumentation  not  coinpulfion; 
the  plain    and   perfuafive,    the   powerful  and    eificacioue 
preaching  of  the  word,  with  the  motions  and  influei.cesof 

tJip 


^^ 


St.      L    U    K    K^ 


Chap.  xV. 


the  boly  Spirit,  arc 'tWcompulfiorislitfre  Intended;  not  ex- 
rernal  force;  nor  temporal  punifhnients,  not  outward  vio- 
lence, Nin  rtlig'isnls  f/i  cogereretigiQiitni,  lays  Tcrtullian; 
*•  Neman  ougiit  by  fgrc^  and  violence  to  be  coHipelled  to 
tie  prcfcirion  of  the  true  faith."  Objerve  then,  How  vainly 
thefe  ttordt  are  brought  to  prove,  that  men  may  be  com- 
pelled by  the  fecuhr  arai  to  euibrnce  the  chriftian  faith. — 
This  appears,  i.  From  the  nature  of  a  banquet,  to  which 
none  arc  conipellcd  by  force,  but  by  perfuafnui  only.  2. 
from  the  fcopc  of  the  parable,  w  hich  rd'pects  the  callijigof 
.  the  Gentiles,  who  belie^'ed  by  the  great  povverof  God. 

25  IT  And  there  were  great  multitudes  with  him: 
^p(J  h«  tuined;  andfaid  unto  them,  26  If  any  man 
come  to  mo,  and  hate  not  his  father  and  mother,  and 
wife  and  children,  and  brethren  and  fillers,  yea,  and 
his  own  life  alfo,  he  cannot  be  my  dilciplc.  27  And 
whofoever  doth  not  bear  his  crols,  and  come  after 
tild,  cannot  be  my  difciple. 

Our  Saviour  by  thefe  exprellionsdoth  not^ondentn  na- 
tural love  and  ?ffe6tion,  either  to  our  relations,  or  our  own 
lives,  but  only  regulates  and  directs  it;  fliewing.  That  our 
Crfl  and  chief  love  mult  be  beftowed  upon  himfclf;  we  may 
have,  and  ought  to  cherifli,  tender  and  relenting  afFecTions 
towards  our  near  and  dear  relations  :  But  then  the  confi- 
deratioii  of  Chrift's  truth  and  religion  muft  take  place  of 
thefe  ;  yea,  of  life  itfelf  ;  and  when  they  ftandin  compe- 
tition with  thefe,  we  are  to  regard  them  no  more  than  if 
they  were  the  objects  of  our  hatred.  Learn  hence,  i.That 
bo  man  can  be  a  lincere  difciple  of  Chrift,  who  gives  ariy 
relation,  or  outward  enjoyment,  a  preference  to  Chrifl  in 
jiis  heart  and  aflTeaions.  Chrirt  mutt  be  loved  above  all, 
or  we  love  h'm  not  at  all  ;  lefs  love  he  accounts  and  calls 
hatred.  That  which  we  can  leave  for  Chrift,  we  hate,  in 
comparifon  of  that  love  which  we  bear  to  Chrift.  It  is  both 
impious  and  inipodible  to  hate  father  and  morher,and  our- 
felves  abfolutely:  Itmuft  then  be  underftood comparatively 
pply  ■  what  we  love  lefs,  we  are  comparatively  laid  to  hate, 
a.  That  all  the  difciples  of  Chrift  muft  be  ready  and  will- 
ing, whenever  called  to  it,  to  quit  all  jtheir  temporal  in- 
trcfts  and  enjoyments,even  life  itfelf,  and  fubmit  to  anytem 
poral  inconveniences,  even  death  itftlf,and  this  willingly 
and  cheerfully,  rather  than  difown  their  relation  to  Chrift, 
and  quit  the  profeflion  of  his  holy  religion  :  Upon  eafier 
terms  than  thefe,  can  none  of  us  be  the  dfciples  of  Jefus, 

28  For  which  of  you  intendingto  build  a  tower, 
fittcth  not  down  firft,  andcountcth  the  coft, whether 
ye  have  M«V7t<  to  finifli  it  ?  29  LeR  haply  after 
he  hath  laid  the  foundation,  and  is  not  able  to  finifli 
it,  all  that  behold  it  begin  to  mock  him,  30  Saying, 
This  man  began  to  build,  and  was  notable  to  finiih 
qtOr  what  king  going  to  make  waragainft  another 
king,fitteth  not  down  fira,  and  confulteth  whclhcr 
he  be  able  with  ten  thoufand  to  meet  htm  that 
comcth  againft  him  with  twenty  thoufand?  32  Or 
elfc,  while  the  other  is  yet  a  great  way  off,  he  fendeth 
jUldarabalTagc,  anddefireth  conditions  of  peace.  33 


S6  likewife,' whofoever  lie  he  of  you  that  forfaketh 
not  all  that  he  hath,  he  cannot  h>i  my  dilciplc. 

Our  blefled.Saviour  by  thefe  twopar;»b1e$ia<lvifes  all  hi* 
follows  ers  to  lit  down  and  confidtr,  to  weigh  well,  and  caft 
up  beforehand,  s\hatit  i  s  like  to  coft  iliem  logo  through^ 
with  their  profeflion  of  religion  :  This,  he  tells  us,  com  • 
moa  piudeuce  will  dire<ft  men  to  do  in  other  cafes;  parti- 
cularly, when  they  either  go  to  build  or  to  fight.  Asa 
man  that  intends  to  build, .will  confult  whether  he  is  able 
to  defray  the  charges;  and  a  king  that  goeth  forth  to  war, 
will  confider  what  ftrength  he  has  to  make  oppofition;  ia 
butadvifedly,  with  coniiderationand  judgiiieni :  Itisgooct 
to  remember  the  iflues  of  action  before  we  a£t;  before  w« 
engage  in  the  fpiritual  combat,  to  confider  the  difficulty  of 
the  biiile,  what  proud  leviathians  we  have  to  conflict  with 
what  mighty  giants  to  contend  and  ftrive  againft,  even  the 
world,  tneiielb,  and  the  devil.  But  then  we  muft  take 
great  care  that  our  deliberation  and  confideration  of  diffi- 
culties and  dangers  may  not  deter  us  from,  but  work  in 
us  aiteady  reloiution  for  the  combat,  looking  up  to  Chrift 
for  his  auxillery  aid  and  ftrength  to  render  us  victorious, 
who,thoagrt  of  ourfelves  we  can  do  nothing.yet  may  do  nil 
things  through  him  that  ftrenpthens  m.  Ixarn' from  hence, 
1  hat  fuch  ai  take  np  a  profeflion  of  Chriftianity,  without 
contidering  the  dangeri  aiiddiffiiulties,  thetrialsand  trou- 
bles, the  affliiti.ns  and  temptations  which  may  accompany 
it,  will  never  hold  out  in  the  fpiritual  welfare,  but  either 
fall  in  it,  or  run  from  it. 

34  f  Salt  ii  good  :  but  if  the  fait  have  loft  its 
favour,  wherewith  fliall  it  be  feafoned  ?  35  It  is 
neither  fit  for  the  Lind,  nor  yet  for  the  dunghill  ; 
but  men  call  it  out.  He  that  hath  ears  to  hear,  let 
him  hear. 

Our  Saviour  here  compares  his  difciples  t^  fait,  therebjj 
denoting  their  ufefulnefs,  fait  being  one  ofthemoft  ufeful 
things  in  nature;  and  pointing  fflfo  out  their  duty,  which 
is  toTealon  ihemfelves  and  others  withfomiddoftnne.  But 
hypocritical  profeflTors  are  like  unfavory  fait;  they  are nei- 
ther  favoury  in  theinl'elves,nor  ferviceable  to  others.  Our 
Saviour  compares  fuch  Chriftians,  who  have  no  lavour  of 
piety  and  goodnefsupon  their  fpirits,  to  fait,  that  havmg 
loft  its  goodnefs,  is  neither  fit  for  the  land,  nor  yet  for  the 
dunghill;  that  is,  being  of  a  bhckifh  nature,  it  is  wholly 
unfit  to  manure  the  ground,  and  will  rather  occalion  bar- 
rei.nefs  than  any  fruHfnlnefs  or  increafe  Learn  hence. 
That  fincere  and  fenous  Chriftians  are  and  wUl  be  as  fait 
of  the  earth;  that  is,  good  and  favoury  in  the.nfelvcs,and 
endeavouring  by  exhortation  and  ggod  example  to  leafc« 
othei-s  :  But  hypocritical  profVffors and  apolUtizing Chrif- 
tians will  be  caft  out,  and  trampled  upon  as  unfavoury  lalt. 

C  II  A  P.    XV. 

Thh  diaptcrrmfp  of  three  par abUs  ■      i.    0/a  nan 

fcckmg  dilliKctuly  a  Jlictp  tluu  he  hcd  Ijl,  avd/utvmg 

/mid  it    rqmced  peally,  and   mvUcd  his  nagldmrf 

to  partake  of  /us  m.     z.  Of  a  wonum  having  Ljt  a 

*  •*■'■'  piece 


Chap.   xv. 


St. 


LUKE. 


pineoffilver.andfcfkhKr  till  Jhe  had  fnmd  it,  and 
then  in  like  mmntr  rejoicing  with  her  friends.      3.   Of 
apr.xligal  fn,  who  liavhigfprnt  his  time,  and  confianed 
his  ejhti  in  rit  arid  excfs,  at  kn^th  returns  to  his  fa- 
ther's hmfe,  a>ui  is  fyfiilly  received. 

THEN  drew  near  unto  him  all  the  publicans 
and  fmncrs  for  to  hear  him.  2  And  the  Pha- 
rilces  and  fcribts  murmured,  fayinr.  This  man  re- 
ccivcth  finners,  andeatcth  with  them. 

The  publicans  .•indliiiMfrs.a'.  thiy  had  done  feveral  times 
before,  came  to  hear  our  Savinir's  nilli  uduju  .;  he  treated 
them  very  kin.lly,  and  converfcd  farniluily  with  iheni;  ac 
rhi^thePliarifees  \ere  dilpleifed  and  mnrnmred,  cenl'ured 
our  Saviourfor  toonnidi  f.miiliarity  withihofe  inen,uhom 
they  looked  iipona<.  fcanJalous  to  converle  with;  lu't  ton- 
fideraij:  that  heconverfed  with  them  as  their  phyfirian, 
not  as  thtir  companion;  and  therefore  hisnroper  work  and 
employment  lay  among  his  patients  :  And,  that  Jie  might 
give  nil  polTihle  enconrijiement  to  the  re .entance  of  the 
greateiHinners,  hefetsforth  at  once  the  tender  care  of  God 
in  recoverinfrriich  loll  linners  and  !heintxpre(rihle  joy  that 
is  found  in  heaven  at  the  welcome  news  of  their  recovery: 
if  or  thus  it  follows  in  the  parables. 

3  f  And  he  fpake  this  parable  unto  them,  faying, 
4  What  man  of  you  having  an  hundred  fheep,ifhe 
lofe  one  of  them,  doth  not  leave  the  ninety  and  nine 
inthe  wilderncfs.and  goaficrthat  whichis  loft,  un- 
til he  find  it  ?  5  And  when  he  hath  found  ti  he 
layethzVon  his  fhoulders  rcjoicin;..  6  And  when 
he  Cometh  home  he  calleth  together  his  friends  and 
neighbours,  faying  unto  them,  Rejoice  with  me:  for 
I  have  found  my  (heep  which  M-asloft.  7  I  fay  unto 
you,  that  likewife  joy  fliall  be  in  heaven  over  one 
finner  that  repenteth,  more  than  over  ninety  and 
nine  jufl.  perfons,  wliich  need  no  repentance. 

In  thi'  parable  Chrift  compares  finners  to  flippp  g-.injr 
aftray.-^ndGod  the  Fathsrto  a  tender  and  careful  Iheph-rd 
fe^k.ng  hisltrav  fheep-,  wherein  he  fccr  tly  tnxe:th'  Piia- 
rifee.  for  their  nncharit.iblenefs  in  cenlnring  him  for  ccui- 
vening  with  pubHcansand  linners,  and  for  their  cnvv  at  the 
recovery  of  filch  finners  by  repenrancf  ;  allliring  them,  that 
theyare  far  from  the  temper  of  theholy  angels,  whorejoice 
more  at  the  news  cfone  nctorions  finner'iconverfion,  t(ir.n 
for  many  righteous  perfon-  who  went  noraftnv  •  llf-  isa 
fathjris  touched  with  amore  fenlihie  joy,  for  the  recovery 
ol  one  for,  who  wa^  dangcronllv  fick.ihan  forthe health  of 
all  the  rejt  who  were  in  no  fuch  danger.  From  the  whole 
tn.e,  K  1  hat  t'^e  creature's  jberation  may  fi-rve  for  cur 
inft.uft.on:  the  n,cep%  (Ir.-ying  away  from  tis,  (liould  put 
nsin  mind  of  our  wandering  away  from  God.  2.  That 
Lhnd  the  great  (hei  her.l  of  his  iluirth,  wwh  vigilarc.-and 
care,  (etk.tli  up,  aod  findeth  out  his  I,,!}  (heep,  and  will 
nev.rg.v.  ov.rh.r-,,..,  ,;,,!..  b.,-.  ^  „..,'  ,,,g,„. 
1  bar  t^-.e  rt  .        ^ 

-■,1.'  mat- 


2% 


herd,  and  to  all  the  bleffed  company  of  h-aven  ;  There  it 
joy  in  h  iv  n  '^.v^rr.nt-  Jir.mr  that  rtpentctk,  orchangeth  the 
whole  courle  of  his  lite,  imre  ttan  ovir  nii:ely  and  nine  jujt 
perfons  th.it  ne^'l  n't  fuch  rtpsntunce.  The  opening  of  a  lin 
ner's  heart  to  Chrift,  makes  joy  in  heaven;  and  occalion 
triumph  in  the  city  of  our  Gud  above  :  A»  whf  n  a  vouu 
prince  is  born,  all  the  kingdom  rtjoiceth,  and  the  coi'uluir 
run  wine  ;  fowlien  a  fou!  is  born  to  Chrift imder  the  gof 
pel,  O  whit  a  mighty  fatisfurtu.n  is  it  to  the  heart"  o 
Chrift,  and  to  all  the  angclsand  faints,  that  another  ion 
iseCpoufedto  him.  "O  (inner,  Chrjft  never  rejoiced  over 
thee  before,  thou  haft  grieved  him,    and  woundfd    him  a 

thoufand  times,  but  he  never  rtjoiceil  in  thee  till  now.'' 

And  if  there  be  fuch  joy  in  heaven  at  the  convcrfion  of  .-» 
fiimer,  Lord,  what  rejoicing  muft  there  be  at  the  glorifi- 
cation of  flints ! 

8  f  Eithe'r  what  woman  having  ten  pieces  of  fil- 
ver;  if  fhe  lofe  one  piece,  dolh  not  li^ht  a  candle, 
and  fweep  the  houfe,and  feek  diligently  till  flie  hnd 
it?  9  And  when  file  h,uh  found /V,  flie  calletji /^fr 
friends  and/i(T  neighbours  together,  faying,  Rejoice 
with  me,  for  I  have  found  the  piece  which  I  had 
loft.  10  Likewife  I  fay  unto  you,  There  is  joy  in 
the  prefence  of  the  angels  of  God  over  one  linner 
that  repenteth. 

The  fcopr  of  this  parable  is  the  fame  with  the  formrr. 

1.  To  exprefi  the  joy  that  is  found  with  God  and  liibholy 
angels, at  therecovery  andconverlion  nfanotorious  finner. 

2.  To  jufti^'v  Chrift  in  con veHing  with  fuch  linners  inor- 
der  to  their  repentance  ami  converfion,  from  the  malicious 
reflpvlions  of  the  I'h.irilces  made  upon  our  Saviour  for  ("0 
doing.  The  Icnfeof  the  words  iVemstobe  this:  'If  you 
doajl  juftify  the  diligence  and  c.ireof  a  woman,  ufing  all 
pofilble  means  to  recover  the  lols  of  a  piece  of  (ilver  ihac 
ha-  Csfar's  image  upon  it,  why  fn.ight  our  Saviour  fay) 
will  yon  Pharifees  cuifure  and  tondeiiiii  me  for  lc'tkiii"'to 
recover  and  fave  loft  finners,  that  have  the  image  ot  an 
holy  God  ii.ftampfd  upe.n  them  J"  learn  hence,  i.  That 
the  converfion  ofa  (inner  from  a  criirle  .md  ftaic  offin.-.nd 
wsekednefs.is  highly  acceptable  and  pleafing  unio  God.  2. 
That  it  is  reafonable  to  fuppole,  that  th<f  holy  angels  in 
heaven  do  concieve  a  nevjoy  at  the  notice  and  news  of  a 
finner's  repentance  and  converfion  unto  God  :  h'ow  the 
angels  con^e  b\  this  kno.«.  ledge,  whether  by  virtue  of  ih<  ir 
miniftry  herebelow,  or  whether  God  is  plealcd  to  reveal  it 
to  them  above,  as  a  thing  exiremt  ly  welcome  and  delight- 
ful togcndfpirits,  it  is  neither  material  to  enquire,  nor  pof. 
fible  to  determine.  But  iheir  happinefs  not  being  inttn- 
fively  infinite,  it  is  certain  that  they  may  be  h.ippier  than 
they  are.  v.  That  God  is  not  only  willing  to  receive  .ind 
embrace  repenting  and  returning  finncr.s,  but  the-news  of 
their  repentance  is  eiitpri.iipt  J  s\ith  fo  nmth  joy  in  heaven 
that  if  it  be  pofTible  fvrthe  bhflid  inhf:bit:.'nt.s  tf  that  phice 
to  have  any  thing  add;  d  to  ilicT  h.ip,.int  fi,  this  will  be  ,1 
r  w  acredioii  to  jt  :  F-.r.iungh  ih(  h;.pi)intfs  i-f  Cod 
liuii'.i  If  hi.  imenfivcly  ii.fi.-r.-,  and  cuih-ne  no;hiiig  added 


ter  oft'xcei.. 


iur rrcAt 


toil,  yet  thiil!«ppinefiof  .,1  i^tK  ..ndglorfiMl  Iplrit.- being' 
but  finite,  is  capable  of  aJ'Jiuuii  ;    ai.d  as  their  k:.ov.-lt(:gi: 

aiiJ 

L   L 


oets 


St.       L     U     K     E. 


Chap,   xy. 


nm.  iLivcuo  Ki.rcii^.  iothcir  felicity  may  be  gnnvmg  .ir.ci 
jinprovirni  co  all  eternity  :  So  that  is  reafpnable  enoui»h 
to  fuppole,  that  there  is  really  joy  among  the  angels  and 
fj^irits;  oljafl  men  made  pcrfeft,  over  every  finnertlut  re- 
^criteth. 

I I  ?  And  he  faid,  A  certain  man  had  two'  fons  : 
12  And  the  }Oungcr  of  them  laid  tolas  father, 
Father,  give  me  the  portion  of  goods  that  falleth  to 
vu.  And  he  divided  unto  themAis  living.  i3And 
not  many  days  after,  the  younger  Ion  gathered  all 
together,  and  took  his  journey  into  a  far  country, 
and  there  waflcd  his  fubftance  with  riotous  living. 
14  And  when  he  had  ipent  all,  there  arofc  a  mighty 
famine  in  that  land;  and  he  began  to  be  in  want.  15 
And  he  went  and  joined  him  ielf  to  a  citizen  of  that 
country,  and  he  fent  Iiim  into  his  fields  to  feed  1  wine. 
16  And  he  wouldfain  have  filled  his  belly  with  the 
hulks  that  the  fwine  did  eat ;  and  no  man  gaveunto 
him.  17  And  when  he  came  to  himielf,  he  laid 
How  many  hired  fervants  of  my  fathers  have  bread 
enough  and  to  fpare,  and  I  pcrifli  with  hunger!  a8 
I  will  arife,  and  go  to  my  father,  and  will  fay  unto 
him.  Father  I  have  finned  againft  heaven. and  before 
thee,  19  Andam  nomore  worthy  totobecalled  thy 
fon:  make  me  as  one  of  thy  hired  fervants.  2oAnd 
he  arofe  and  came  to  his  father.But  when  he  was  yet 
a  great  way  o(F,  his  father  faw  him,  and  had  compaf- 
ilon,  and  ran,  and  fell  on  his  neck,  and  kiflcd  him. 
2 1  And  the  fon  faid  unto  him,  Fiither,  I  have  finned 
againlt  heaven,  and  in  thy  fight,  and  am"  no  more 
■worthy  to  be  called  thy  fon.  22  But  tire  father  faid 
to  his  fen'ants,  Bring  forth  the  befl;  robe  and  put  it 
on  him;  and  put  a  ring  on  his  hand,  and  fhocs  on  kis 
feet;  23  And  bring  hither  the  fatted  calf,  and  kill 
U;  and  let  us  eat,  and  be  merry.  24  For  this  my 
Ion  was  dead,  and  is  a'ivt  ;-,a!n  ;  he  was  loft,  and  is 
found.      And  they  began  to  be  merry. 

III  the  two  former  parables,  of  the  loftlhefr',  snd  loft 
groat,  was  repreftntcd  10  us  the  j^reat  pains  a.  'i"i.h 
Chrift  takes  for  the  recovery  of  l()(i  (inncrs.  ...  -d 
parableof  the  prodij^al  fon,  is  lliadowed  forth  unir 
wIiatgrcatreadfnefs,joyandgla(iiit'rr.,  our  heavenly  ;  -.iir 
reccives  rcpcntln;^  anil  returning  linners.  In  the  fiKC  of 
this  prodig.d,  as  in  a  {il.ih,  \vc  nK<y  bdiold,  fnltjA  riotovis 
finners  averfitin  from  God  ;  reconiilv,""a  penitent  Ininer's 
converfion  to  God  ;  tliiriily,  A  p:i:(ionpd  finner's  accept- 
nnce  and  entertainment  with  God.  Fromilie  whole  learn, 
1.  What  is  the  nature  of  fin,  and  the  practice  of  finncrs : 
Sin  is  a  lieparting  from  God,  and  every  fninerdoth  volun- 
tarily and  of  Jiis'  own  arcord,  depart  from  hhn  ;  he  took  his 
joiirnry  iiilo    a  fir  country .      2.  1  he  great    extravagancy 

which  linners  run  into  when  thty  forfjke  God,  and  give 
up  tliemfslves  to  the  conduct  of  their  lulls  atid  vile  alfec- 
tions  ;  he  \^aftedall  his  fubltance  vjith  rktcuf  Ihivg;  that 
is,  fpcnt  his  time,  and  conlumed  his  treaiure  it)  riot  andtx- 


cins.  3.  That  fin  will  certainly  brint*  men  into  flraits,  but 
flraits  do  not  always  bring  off  men  from  fin ;  /:e  brgun  ti  h: 
in  "Mt!nt,yei  thinks  not  of  returning  to  his  father's  houl'c. 
4.  That  linners  will  try  always,  and  go  through  the  great, 
ell  hard/hips  and  (liificukiesbefore  they  will  leave  their  fins 
anil  return  home  to  their  heavenly  Father  ;  hf  j'/mcd him- 
J'tlfto  a  citizen  if  that  country,  cndvient  into  the  f elds  to  feed 
f'jiiine :  He  chutes  rather  tofeed  at  the  hogs*  trough, than 
to  feafl  in  his  father's  houfe.  5.  At  lalt  the  happy  fruits 
ofa  fandified  affliction  ;  they  put  the  prodigrd  upon  ferious 
conlideration;  he  came  to  bimfrlf  ;  Upon  wife  confultation 
J perijl)  with  hunger  :  And  upon  a  fixed  refolution;  I  vjHI 
arife,  and  go  to  my  father.  Seriousconfidcration,and  folid 
rel'oluiions,  aregreatfleps  to  a  founil  converfion  and  tho- 
rouijh  reformation,  6.  The  affectionate  tendcrncfs  and 
compallion  of  the  father  towards  the  returning  prodigal ; 
though  hehad  ikfcrved  tobefharplyreproved.fcvcreiy  cor 
refted,  and  finally  rcjedled  and  fliut  out  of  doors,  yet  the 
father's  coinpafJion  is  above  his  anger;  not  a  word  of  his 
mifcarriagcs  dropsfrom  his  father's  mouth,  but  as  foon  as 
ever  the  ton  looks  back,  mercy  looks  out,  and  the  father 
exprelles,  1.  Hisfpeedy  readincfs  to  receive  his  Ccn,he  ran 
unto  kirn  ;  the  fon  did  only  arife  sn.l  co,  but  the  father  made 
hafie  and  ran;  mercy  has  not  only  a  quick  eye  to  fpy  out 
a  penitent,  but  a  fwifc  foot ;  it  rjiis  toembrace  a  penitent 
2.  V/onderful  tendernefs,  he  f^lli(pon  his  neck;  it  had  been 
much  to  have  looked  uponhi'n  with  the  eye,  more  to  h.ive 
taken  him  by  I'le  hand,  hutmoftofall  to  fall  upon  his 
neck.  Divine  ncrcy  wi'i  not  only  meet  a  penitent,  but 
embrace  him  alfo.  3.  Strong  affeftitinatencfs,  he  k'ljh'd 
hinj;  giving  him  thereby  apledgcand  afiurance  of  perfect 
fricndlhip  and  reconciliation  with  him.  Learn  hence,!, hat 
God  is  not  only  ready  to  give  demonftrations  of  his  mercy 
to  penitent  finners,  but  alfo  to  give  the  Teals  and  tokens  of 
his  fpecial  reconciled  favour  to  them  ;  ihey/hall  now  have 
thekiffes  cfhis  lips,  who  formerly  defervcd  the  blows  of 
his  hand  :  7hc  father  ran  unto  him,  fell  on  his  mck,  and 
kiJJ'ed  him.  Lartly,  The  great  joy  that  iippcared  in  the 
whole  houfe,  as  well  a?  in  ths  father's  heart,  upon  this  great 
occafion,  the  prodigal  fon's  returning,  they  oil  began  to  be 
merry,  there  was  iinific  and  dancing.  Learn  hence, That 
fincere  converfion  brings  the  foul  into  a  joyful,  into  a  icry 
joyfid  ftate  andconclition.  Thejoy  that  converfion  brings 
is  an  holy  and  fpiritual  joy,  a  folid  and  fubftantial  joy,  a 
wonderful  and  tranfceiident  joy,  an  inere.ifingaKd  ncver- 
fiiding  jov.  Oar  joy  on  earth  is  an  earncU  of  the  joys  tif 
heaven,  where  there  will  be  rejoicing  in  the  prefcntc  of 
our  heavenly  Fatlu  rand  his  holy  angcl.s  to  all  eiemity;  hs- 
caufc  I!'.-  'jjcre  dead, but  are  noiu  ullve  again;  xueivere  I  J: , hut 
arc  Jc.und. 

25  Now  his  cider  fon  was  m  the  CciJ;  and  as  he 
came  and  drew  nigh  to  the  houfe,  he  heard  nniiic 
and  dancing.  26  And  he  called  one  of  the  fei-vnuts 
and  afkcd  what  thefe  things  meant.  27  And  he 
{aid  unto  him,  Tiiy  brother  is  come;  and  tin  father 
hath  killed  the  fatted  calf,  becaufc  he  hath  received 
him  fafc  and  found.  28  And  he  w '.s  angry,  and 
would  not  HI  in  :   therefore  came  liis  father  out,  an  1 

intreated 


Chap,   xv  i. 


St.       L    y     K     E. 


S67 


intreated  him  .  29  A^d  he  anfwering,  faid  to  his 
father,  Lo.  thefemany  years  do  I  fcrve  thee  neither 
tranlgrefTcd  I  at  any  lime  thy  co'.nmandment  andyet 
thou  never  ga  vcfl  me  a  kid,  that  I  might  make  mer- 
ry with  my  friends:  30  But  as  foonas  this  thy  foa 
was  come,  which  huh  devoured  tiiy  hving  with  har- 
lots, thou  tliou  hdft  killed  for  him  the  fatted  calf.  3 1 
And  he  faid  unt6  hnn,  Son,  thou  art  ever  with  me, 
and  all  th.u  1  hive  is  thine.  32  It  was  meet  that  we 
ihouM  make  merry  and  be  glad:  for  this  thy  brother 
was  dead,  and  is  alive  againj  and  was  loll  and  is 
found. 

By  the  murmuring  of  the  elder  fon  at  theprodigal's  re- 
turning to;  and  retepting  with  hi?  fnther,  fome  think  the 
Je  vs  ill  general  aretobe  uiiderltood,  whofepeevillinefs  to 
the  Gentiles,  and  the  repining?  at  the  ofFcr  of  falvation 
made  nnto  th  m  by  the  gofpel;  is  very  evident  from  many 
places  of  fcripture  :  Others  undcrftjnd  itof  thefcribesand 
Pharifees  in  psrticnlar,  who,  prefuming  on  their  own  righ- 
teoufncfs,  as  if  they  had  never  tranfgreiTed  God's  command- 
ments at  any  time,  ninrimired  at  our  Saviour  for  conver- 
fing  with  (inncrs,  though  "it  wcrcin  order  to  the  bringing 
of  ihem  to  repentance  ;  whicli  inftead  of  bein<Tfrowardly 
iliicontcnted  at,  they  ought  to  have  rejoiced  at.  Learr. 
hence,  There  is  fuch  an  envious  fpirit  in  men;  yea,  even 
ill  the  beft  of  men,  as  incfineth  them  to  repine  at  fuch  dif- 
.  penfations  of  divine  grace  and  favour,  as  others  receive, 
and  they  want.  2.  Thatto  indulge  Inch  a  fpirit  and  tem- 
per in  ourfelves,  argues  great  iri  andgreatful'y  :  Greatfin 
in  being  difljtisfied  with  God's  difpeHfationi  and  affronting 
his  wifdom  andiultice;  andgreat  folly  in  making  another's 
good  ourgnef,  as  if  we  had  lefsbecaufe  another  has  more 
7he  eUeJtfon  tvas  angry,  ami  would  >int  go  in  ;  it  follows, 
there/ere  came  thi  father  out  and  intreated  him  :  Thisdiews 
the  iiiee  knefs  of  God  !n;dealing  with  u'  under  our  fro  ward- 
nefs;  and  the  high  fatid'.icT-ion  he  takes  ina  Tinner's  con- 
verfion  and  returning  to  his  duty.  L  iftly,  Thirpoints  out 
unto  us  our  duty'to  imitate  God,  and  be  followers  of  hiui 
as  dear  children  :  Doth  he  rejoiceat  a  liiiner'sretnrn  tohis 
duty?  fo  fliould  we.  It  is  thedevil's  temperto  regret  and 
envy  the  good  and  happinefs  of  others ;  he  gnalhes  his  teeth 
when  the  prey  he  thougiithimfclffuroof,  is  fnatchedoutof 
his  jaws;  But  to  God  and  all  his  holy  angels,  nothing  is  fo 
agreable  as  the  repentance  and  con  verfwn  of  a  finnerfrom 
the  error  of  his  ways,  and  the  faving  of  afcrilfrom  death: 
this  15  looked  upon  as  a  refurreftion  from  the  dead,  and  a 
ground  of  the  greateft  joy  and  rejoicing  ;/;  -Mat  m?et  that 
'jjijhotdd  make  merry  and  h^ glad,  for  this  thy  brother  vjat 
dead  and  is  alive  again,  he  'mus  hjt  and  is  found.  Where 
note.  That  regeneration  is  the  term  from  v/hich  all  true 
pleafure  commences.  We  never  live  a  merry  day  till  we 
begni  to  live  unto  God  :  When  the  prodigal  fon  returned 
to  his  father,then,  and  not  till  then, they  began  to  be  merry. 


CHAP.     XVI. 

ND  he  faidalfo  unto  his  difciples,  Therewas 
.a  certain  rich  man  which  had  a  fteward  ;   and 
tke  Ikrac  was  acculed  unto  him  that  he  had  wafted 


A 


his  goods.  2  And  he  called  him,  and  faid  unto 
him.  How  it  is  that  I  hear  this  account  of  thee:  give 
an  account  of  thy  flev\'ardfhip  for  thou  mayeft  be 
no  longer  fleward.  3  Then  the  fteward  faid  within 
himfelf,  What  fliall  I  do  ?  for  my  lord  taketh  away 
frommc  the  ftewardihip,  I  cannot  dig  :  to  beg  I 
am  aflianied,4l  am  refolved  what  to  do,  Ihat  when 
lam  put  out  of  the  ftewardihip,  they  may  receive 
me  into  their  houies.  5  So  he  called  every  one  of 
his  Lords  debtor's  unto  him,  and  faid  unto  the  firft 
Plow  much  oweft  thou  unto  my  Lord  ?  6  And 
he  faid.  An  hundred  mcafures  of  oil.  And  he  faid 
unto  him.  Take  thy  bill,  and  fit  down  quickly,  and 
write  fifty.  7  Then  faid  he  to  another,  And  how 
much  oweft  tiiou  ?  Andhe  faid.  An  hundred  mca- 
fures of  wheat.  Andhe  laid  unto  him,  Take  thy 
bill,  and  write  fourfcore. 

Our  Lord  begins  this  chapter  with  the  parable  of  a  rich 
man's  fteward,  who  beingcallednpon  by  hismalter  to  give 
up  his  accounts,  in  order  to  his  being  difcharged  from  Ids 
ciV.(.c,  call  about  with  himfelf  what  courle  he  had  bed  ro 
take  to  provide  for  his  fublillenrc.whfn  heflinuld  be  turn- 
ed ontofhiscmployiiTent;  at  laltherefolvesupon  thiscourfe 
That  he  will  go  to  his  "lord's  debtors  and  take  a  favorable 
account  of  them,  writing  down  fifty  for  an  hundred,  that 
by  this  means  he  might  oblige  them  to  be  kind  to  him  in 
his  necelTity;  thisistiie  funiof  the  parable.  Now  the  fcope 
and  defign  of  iris  this, To  exhort  all  men  that  are  entrnlled 
by  God  here,  with  tftates, honours, and  authority,  tomake 
ufe  of  all  thefe  unto  fpiritual  ends,  the  glory  of  (lod  and 
the  benefit  of  others;  for  we  are  not  proprietors  and  owners 
but  Itewards  only  of  the  manifold  gifts  of  God,  and  muit 
be  accountable  unto  him  for  all  at  laft ;  but  in  the  mean 
time,  to  ufe,  employ,  and  improve  our  Lordsgoods  to  the 
beft  advantage  for  ourfelves,  whiHl  we  are  entrufted  wiuli 
tliem  ;  ihis  is  the  fcope  of  the  paiable..  Now,  the  obfer- 
vations  from  it  are  thefe;  i.  That  ail  perfons,  even  the 
highefi:  and  greatcftof perfons arebut llewardscf the  good 
things  of  God.  2-  That  our  ftewardfliip  mufl  and  Iha'l 
have  an  end  ;  we  (hall  not  be  always,  nay  we  (lull  no:  be 
long  ftewards.  3.  That  when  we  are  put  out  of  our 
ftewardfhip,wemuft''give  an  account  of  our  carriage  therein 
and  the  greater  our  trurt  was,  tiie  heavier  wilt  our  reckon 
ing  be.  4.  That  therefore  it  will  be  our  higheit  prudence 
whilft  we  are  intrufted  with  our  Mafler's  goods,  I'o  to  ufe 
and  improve  them,  as  may  make  moft  for  our  comfort  and 
advantage,  when  we  give  up  our  account. 

8  And  the  lord  comtnended  the  unjuft  fteward  be 
caufe  he  had  done  wifely  :  for  the  children  of  this 
world  are  in  their  generation  wifer  than  the  chil- 
dren of  light. 

Wifely,  that  is  difcreetly,  according  to  the  wifdom  ff  the 
men  i.fthis  woild.whol'econcern  is  only  forthegood  things 
of  this  life.  Chrift  commends  him  not  abfolutely,  as  a  fit 
example  to  be  fvillowed  in  wafting  his  mailer'*  goods,  but 
comparitively,  asbeing  wor:hy  to  be  fo  far  imitated  by  the 
children  of  iightjas  to  take  the^lanie  care  tofecurt  htaven 
L  L  2  -  as 


s68 


St. 


LUKE. 


Chap.  xvi. 


!is  others  do  fog.rt  the  worW.  ChritV  commends  him  no 
fapchep,  than  wt  do  ;i  perfon,  wlitii  ve  fay,  fucli  a  one  is 
a  flirewd  mm  for  tlic  wcrld.  In  a  word,  the  lieward  is 
here  cofnuirtiiwcd,  r.oi  for  his  diflionelly,  but  for  his  policy, 
(hrewdnefsaiid  fa^ncity,  having  done  cunningly  for  hini- 
felf,  ihoii|Th  kiiavllhly  for  his  maftcr  ;  frcni  whence  our 
Saviour  djaws  this  conclnfion.  Thtit  the  thiUrtn  of  this 
world  are  in  their  generation  ivi/'er  than  the  children  of  light. 
Hence  »rf<",  That  the  generality  ot  men  are  not  fo  wife 
and  provident  for  ihe  loul,  .muI  tlie  concernments  of  ano- 
tlitr  world,  js  worldly  men  for  tlit-  intered  ,tiu1  concerns 
of  this  life.  It  is  feldom  iVtn,  that  good  men  are  fo  wife 
for  the  concerns  of  their  fouls,  a»  worldly  men  arc  for 
their  worldly  interefls. 

9  And  I  fay  unto  you,  Make  to  yourfclves  friends 
of  the  mammon  of  ri^hteoulnels  ;  that,  when  ye 
lail,  they  may  receive  you  into  cverlafling  habita- 
tions. 

Here  our  S.ivionr  makes  applic.ition  of  the  foregoing  pa- 
raMe  to  his  tiifciples.  Where  KO/r,  i.  The  title  given  by 
our  Saviour  to  wealth  and  richek  ;  he  C2.\\i\iniam>wn,  and 
mammon  0/  wwr/gA/cOii/nf/V;  Mammon  was  the  name  given 
by  the  heathens  to  the  God  of  riches;  ihe  mammon  of 
unrighteoufnefs,  is'riches  unrightconlly  gotten.  2.  The 
advice  given  by  our  Saviour  10  the  men  of  weahh, /I/rt^if  to 
yfjurfcives frirnd>of  the rnartmi'jn  of  unrightt nufnefs j  that  is, 
nuke  God  your  friend  by  a  charitable  d:ftrJbation,  that  he 
may  blefsyou;  m.ike  tlie  poor  your  friend;,  that  they  may 
unitedly  engage  their  prayers,  fory  on ;  make  your  owncon- 
fciencesyourtriends,  th;it  they  may  not  reproach  and  fliame 
you,  Ifnig  and  torment  you.  1  he  argument  ul'ed  to  ex- 
cite the  rich  to  thik  improve;nent  of  their  wealth,  'i  hat 
■whtnyefuii,  they  may  rtceive you  into  t verl^flini;  habitations.- 
IVbenye  fuil,  that  ib,  when  ye  die,  and  your  riches  fail  you, 
anil  can  Itand  yon  in  no  farther  (lead  ;  'They  may  receive yow, 
W  hat  they  ?  Some  underlfandit  of  the  holy  Trinity ,  others 
of  the  bleflc'd  angels,  whofe  oflice  it  is  so  convey  the  charit- 
able and  good  man's  foul  to  heaven,  itseternalhabiiaiitm. 
Some  underiland  it  of  riches  ihemlelves,7'/>ifr  may  receive 
you;  that  is,  yourelhates,  laid  out  forGodin  wujrksof  pieiy 
and  charity,  may  enter  before  you  into  heaven,  and  open 
the  gates  of  eternal  life  for  you, not  in  the  way  of  merit, but 
in  a  way  of  means.  l^2(i\y ,  They  may  receive  you:  Seme 
underfland  it  of  Ihe  poor  thf  m'.elves,  whofe  bowels  ot;r 
charity  hath  refreflied.thatihey  will  welcome  us  to  heaven, 
and  receive  us  with  joyful  acclamations  into  the  ettrnal 
nanfioiis,  which  are  prepared  for  the  irtercifiil.  Others 
fay,  the  wordi^.  They  m>iy  receive  you,  are  imperfon.dly 
put,  for.  That  you  may  be  received  into  heaven  'vhen  yon 
die.  This  is  to  imitate  tlie  wife  merchant  in  fend'ng  over 
money  into  another  touniry  by  bills  of  exchange. 

10  He  that  is  faithful  in  that  ^vhich  is  Icaft  is/aith- 
ftil  alfo  in  much  :  and  he  that  is  unjufl  in  the  Ija.ft 
is  unjui't  alio  in  much.  1  \  If  therefore  ye  have  not 
been  faithful  in  the  unri^^htcous  mammon,  who  will 
commit  to  your  trufl  the  true  riches?  12  And  if 
ye  have  not  been  faithful  in  that  which  is  another 
man's,  who  lliali  ^ive  you  that  wliich  is  your  own  ? 


Onr  bklTed  Saviour  havin^edared  torhis  followers,  in 
the  foregoing  verfes,  the  great  advantage  they  (iiall  reap 
by  a  charitable  dillribution  of  teiii|)oralgooU  things,  he  ac- 
quaint;, them  in  thefe  verfes  with  a  great  detriment  and 
tlifaitvantage  that  will  redound  to  them  if  they  do  other- 
w'ife.  i.lf  ihev  be  not  faithful  in  right  eniploying tempo- 
ral Itches,  they  muft  not  expeft  that  God  will  entruft  them 
Willi  fpiniualand  heavenly,  v\hi:h  are  the  true  riches  :  God 
will  deal  with  his  lervants,  a^  we  deal  with  ours,  never 
trufi  ihem  with  much,  u  horn  we  find  unfaiihail  in  a  little. 

2.  If  they  be  not  fjithful  in  the  improv;inent  of  ihefe  out- 
ward  tilings,  which  God  em  mils  them  ^*ithbut  for  a  time, 
and  mull  liiortly  leave  them  to  others;  how  cm  they  ex- 
p(  (ft  that  God  Ihould  give  thcii  thvfe  fpiritiial  good  things, 
which  Ihall  never  be  tdken  away  from  ihemto  who:ii  they 
are  given?  \Vhere«5fe,  i.  Tliat  the  nclies  we  have,  are 
called  n«>t  our  own,  but  another  man's:  ^Jf  ye  have  not 
be;n  fuithjul  in  that  whiih  is  unjtker  man's  :  becaufe  Cod 
hath  not  made  us  proprietors,  but  difpenfers;  nut  o\>  n- 
er.s,  but  ftewaidb  of  thefe  thi;gs;  we  have  them  for 
01  hers,  and  midl  leave  them  to  others  ;  we  are  only  truf- 
tees  for  the  poor;  if  much  be  put  into  our  hands,  it  is  to 
difpenfe  to  others  according  to  our  maiiei'.s  orders :  Let 
us  be  faiihful  then  in  tliat  which  is  another  man's;  that 
is,  ^ith  what  God  puts  into  our  hand  for  the  benefit  of 
others.  2.  rh.it  though  our  gifts  arc  not  our  own,  yet 
grace  or  fpiritual  goods  are  our  own  ;  others  may  have  all 
the  benefit  of  our  gifts,  but  «e  (hall  h,ivc  the  bpr.ffji  and 
comfort  of  our  own  grace ;  this  trcifure  we  cannot  leave* 
to  others,  and  it  (iiall  never  be  takirn  a  ••  ay  from  i.uriei>  es 

3.  ')  hat  God  is  jiilt,  and  will  be  eicriiatly  jultified  in  de* 
nyitig  his  fpecial  grace  'o  thole  v\ho  do  not  make  ufe  of 
his  common  gifts :  Would  men  be  faiihiulin  improvinga 
little,  God  would  cntrult  them  wiih  more  ;  did  rhey  vox. 
abufe  the  truft  of  his  common  gift.s,  he  would  not  deny 
them  the  treafure  of  his  laving  grace,  called  here,  Tnt 
true  riches. 

135  Xo  fcrvant  can  ferve  two  martens :  for  ei- 
ther he  will  hate  the  one,  and  love  the  other;  or 
eUc  he  will  hold  to  the  one,  and  dcCpife  the  other. 
Ye  cannot  ferve  God  and  mammon. 

Chfrvehtre,  A  t.vo-foLl  m;.fler  fp.  ken  of.  God  andthe 
vorld:  God  is  our  nr'flcr  by  trcanon  prefervarioo,  snd 
r'demption;  he  has  appointed  us  our  work,  and  Iccnred 
u  ourwiige-:  1  he  wotlil  has  become  our  mallerby  intru- 
fiort,  ufurp.ition,  and  a  general  eftiination  ;  too  many  ef- 
tecming  it  as  their  chief  good,  and  di-lighrlngin  it  as  their 
chief  joy.  2.  '1  liacno  man  can  iVrve  thefe  two  m;.(L-rs, 
who  are  of  cimtrary  i'.uereUs,  and  ifliie  out  conirarv  com- 
mands: When  two  mailers  are  fubordmate,  and  in  their 
commands  fubfervient  to  each  other,  the  difliculry  of  fcrv- 
ing  both  is  not  great;  but  where  commands  interfere,  and 
inttrelts  djlh,  it  is  impodible:  No  man  can  f^TveGodand 
the  world,  but  he  may  ierve  God  with  the  "  orlr! ;  we  may 
be  ferved  of  riches  and  yet  IcrveGod  ;  bur  u  e  c :iiiootf»-r'  e 
riches,  but  we  muft  d  llerve  God;  we  cannot  ferve  God 
aftd  the  world  both,  and  fetk  the  in  a^  our  •'  •"  ■••■■•^■\  and 
iiltiinate  end,  becaufe  no  m.m  candisideb.  ■  '  ist 

G'ld  and  the  \vorld.  /f/.vn  hence,  T  h;:i  to  liv;  '.I'f  woilJ 
as  our  chief  C"od,  to  fttk  it  as  cur  hig'iclt  luterell,  .''nd  to 


Chap.  xvt. 


^T.       L    U    K    E. 


j% 


■ferveira«oiirc1iIef  conimnndcr.ranrot  ftandwiih  the  love 
aiifl  fervice  wliicli  we  hear  and  rtue  tdGod  our  m:iker. 
The  world's  flaves,  while  fuch,  can  bs  none  of  God's  free 
men. 

14  And  the  Pharifees  alfo,  who  were  covetous, 
heard  all  thefe  things;  and   they  derided  him. 

The  Pharifees  were  notoriouflj'  given  lo  the  (in  of  cove- 
tonrnefs,  accounting  no  nun  happy  but  them  that  were 
rich  ;  and  becaul'e  the  proniifes  made  to  the  Jews  were 
generally  (though  not  only)  of  temporal  bleinngt,  they 
looked  upon  poverty  as  a  cnrfe,  and  elleemed  the  poor  ac- 
curled,  John  vii.  49.  The  Pharifees  hearing  their  cove- 
toulnels  reproved,  and  the  doctrine  of  charity  and  alms 
preached  and  enforced  by  our  Saviour,  they  dcriiled  him 
in  the  fliamefulieil  manner,  wiihthe  highcft  contempt  and 
fcorn,  wringing  the  nofe,  and  making  mouths  at  him,  as 
the  original  wordfcems  to  import.  Learn  hence,  I.  That 
fniners  grow  very  angry  and  im|)atient  under  the  minillry 
ofthe  word,  when  they  hear  their  darling  lin,  their  belov- 
ed luft,  ftruck  at,  and  fliarply  re  proved.  2.  That  cove- 
tous men,  who  make  wealth  their  idol,  when  they  hear 
the  doctrine  oj  an  holy  contempt  of  the  world  preached, 
and  the  great  duty  of  alms  giving  urged  and  enforce^, 
ihey  make  it  the  matter  of  their  contenipt  and  derilion  ; 
The  Pharifees  heard  and  derided  him. 

15  And  he  faid  unto  them.  Ye  are  they  which 
juftjfy  yourlelvcs  before  men  :  but  Godknoweth 
your  heart.s  :  for  that  which  is  highly  cfteemed 
amongfl;  men,  is  abomination  in  the  fight  of  God. 

Here  our  Saviour  fliarply  reproves  the  Pharifees  for 
their  horrible  pride,  their  felf-j unification,  and  vain  af- 
feaion  of  the  opinion  and  efteem  of  others  ;  As  if  Chrift 
hid  faid,  "  You  bear  upyourlelves,  and  t,-ke  apride  in 
th  s  that  men  know  no  ill  by  you,  that  no  man  can  fay 
B^.^ck  is  your  eye  ;  but  God  can  fee,  that  black  is  your 
heart.  Itou  think,  that  becaufe  you  glory  in  your  own 
ex<  ellencies,  that  Cod  glory  in  you  too;  but  who  is  highly 
clttemed  by  you,  is  abominated  by  God."  Learn, 'iWdt 
no  man  onght  to  think  himfelf  approved  of  God,  barely 
becnafe  he  isapproved  by  himfelf;  for  all  whojuftify  them- 
felves  upon  the  goodnefs  of  their  works  are  not  good. 

:6  The  law  and  the  Prophets  were  until  John  : 
fince  that  time  thekingdom  of  God  is  preached  and 
every  man  prcfled  mto  it.  17  And  it  is  eafier  for 
heaven  and  earth  to  pafs,  than  one  tittle  of  the  law 
to  fail.  Whofocverputtelh  away  his  wife,  andmar- 
neth  another,  committeth  adultery  :  and  whofo- 
cver  marrieth  her  chat  i.s  put  away  from  her  huf- 
band,  committeth  adultery. 

Our  Saviour  in  thefe  words  give  the  Pharifees  to  under- 
Itand  th..t  theirco.uempt  of  hisperfon  anddodrine  was  ihe 
m^.re  inexcnlable,  becaufe  they  lived  in  and  under  the 
cleared  hght  ot  the  gofpel  :Thc  preaching  of  (he  law  and 
the  pP>pheisc<MUinned  battill  Jol;,,  the  B.ptiltcarne  anioncr 
you  J  (nice  ^^  Inch  time  i'm  ^olV^lhas  been  clearly  preached 


botJi  by  htm,  and  myfelf,  unto  ymi;  and  It  hath  pleafcd 
God  to  give  my  dodtrine  great  acceptation  in  the  world. 
Though  you  Pharilees  reject  it;  yet  every  cue  that  is,  very 
many, pafs  into  it  :  fo  that  the  doarine  which  you  mock, 
the  holy  doarine  of  the  gofpcl,  others  will  embrace,  yet 
leO.whileChrift  fpake  thus  highly  of  the  gofpel,  the  Pha- 
rifees  fliould  reproach  him  as  a  deftroyer  of  theJaw,  he 
fliewsthat  the  obligation  of  the  moral  law  was  of  eternal 
force,  .ind  that  heaven  and  earth  (hould  fooner  pafs,  than 
the  oblip;ation  of  that  law  ceafe  ;  which  yet  the  Pharifees 
nioJt  fliamefully  violated,  particularly  the  feventh  com- 
mandment, which  they  brake  by  permitting  and  prafti- 
fing  divorces,  upon  unjnftifiable  grounds.  Learn  hence. 
That  the  moral  law,  in  all  the  branches  of  it  which 
is  fummarily  comprehended  in  the  ten  commandments^ 
is  an  eternal  rule  of  life  and  manners,  which  is  to  ftand 
in  force  as  long  as  the  world  ftands  and  the  frame  of  hea- 
ven and  earth  endures. 

19  f  There  was  a  certain  rich  man,  which  was 
cloathed  in  purple  and  fine  linnen,  and  fared 
fumptuoufly  every  day.  20  And  there  was  a  cer- 
tain beggar  named  Lazarus,  which  was  laid  at  his 
gate  full  of  fores,  21  And  defi ring  to  be  fed  with 
the  crumbs  which  fell  from  the  rich  man's  table  : 
moreover,  the  dogs  came  and  licked  his  fores. 

Our  Saviour  in  his  parabolicalhiftory  of  Dives  and  La- 
zarus,   inftruds   us   concerning   the   right  ufe  of  riches, 
which  is  to  capaciate  us  to  do  good  to  others,  declaring. 
That  in  the  life  to  come,  the  pious  poor  man  fliall  be  e- 
ternally  happy,  whillt  the  unmerciful  rich  man  (liall  be  in 
tolerably  miferable.  lleie  Ohferve,   I.  The  diffirent  flatc 
and  condition   of  good  and  bad  men  in  the  other  world, 
from  what  they  are  in  this  ;    here  the  wicked  profper, 
grow  rich  and  great,    and    the  good  and  virtuous  are  in 
calamity,  fufler  poverty  and  didrefs,  which  has  daggered 
many  men,  yea,    the    beft  of  men,  in  the  belief    of  a  di- 
vine providence.     2.    That  our  Saviour  did  not  ccnfurc 
the  rich   for   being  rich,  but  for  being    fenfual  ;  not  for 
wearing    codly    apparal,    and  keeping  a  jilentiful   table 
(which  if  managed  according  to  men'squaliiit-s  andelbres 
is  a  commendible  virtuejbut  his  fenfualiry  and  luxury, and 
forgetting  to  feed  the  hungry  with  the    fuperfiuiries  of  his 
table:  thefe  are  the  tiniigs  for  which  he  is  cenfured.   From 
whence  we  may  learn,  That  pride  and  luxury,  intempcr^ 
ance  andfenfuality,  are  fiich  abules  of  worldly  riches,  as 
worldly  men  are  very  prone  and  incident  to.  Rich  .f.en  toe 
often  mike  their  back  and  their  beily  their  God:    facritic- 
ingand  devoting  all  they  have  to  the  fervjce  of  ihcfe  idols. 
3.   fhat  a  pooraiid  mean  condition  is  the  lot  0}  niany  good 
men, n.ny, perhaps  of  the  moft  in  ihis  world.  .\.l  hat  a  man 
m.iy  be  poor  and  miferable  in  this  world,  and  yet  he  very 
de.irtoCod; the  grace  of  frnctiiication  isfometimcsbcftowed 
nioUemincniiy,  where  the  gifts  of  Providence  have  been 
difptnfedmoit  fpiringly  :  coniequenily  ,  from  thcprefenc 
(late  of  men  in  the  world,   we  can  make  no  judgement  of 
their  future  condition  in  the  world  to  come. 

22  And  it  c.ime  to  pafs  that  the  beggar  died,  and 

was 


ayo 


St.      L    U    K    E. 


Chap.    xvi. 


was  carried  by  the  angels  into  Abraham's  bofom  : 
the  rich  man  alfo  died,  and  was  buried  :  23  And  in 
hell  he  lifted  up  his  eyes,  being  in  torments,  and 
fceth  Abraham  afar  ofF,  and  Lazarus  in  his  bofom. 

Ohfervc  here,  i.  That  our  Saviour  reprefents  all  men, 
both  gpod  and  bjJ,  pairing  immediately  out  of  life  into  a 
flate  of  happinefsiT  milciy;  Lazarus  died, and-j>at  carried^ 
by  asoflt  into  /^kraham's  b^/'jm  .•  Thence  note,  1 .  That  the 
loiilsof  menlurvive  in  fenlibility  and  atlivity, after  the  dif- 
I'ohition  of  their  bodies,  and  do  not  ficf  p  v.  ith  the  body  till 
the  day  of  tlie  refurrctVion.  2.  Th:it  all  lioly  fouls,  and 
amongil  the  reft  the  godly  poor,  are  inftantly ,  after  xleath, 
conveyed  by  angels  to  their  place  of  rcfl  and  blefll'dnefs. 
7hi:  I'ubman  al/o  died ;  this  is  added,  tolet  us  kiiosv.  That 
riches,  for  all  men's  confidence  in  them,  will  not  deliver  us 
from  death  ;  the  rich  mnn  might  be  forfeited  by  faring 
delicioufly  every  day,  whilft  Lazirus  was  faniilbed.  ^-fud 
he  zviiJ  hurled ;  Here  is  no  menriou  of  Lazarus';,  burial, 
probably  he  had  none,  but  vv3s  flung  out  of  the  way  into 
Inme  hole  or  pii ;  or  if  he  had  a  bm-ial,  a  very  mean  one 
vhich  is  pad  over  in  filence :  All  the  advantage  which  a 
rich  nian  has  by  a  great  eftate  after  he  is  dead,  is  only  to 
have  a  pompous  funeral,  v.hich  yet  fignifit-s  nothiiig  to 
lijm,  becaufe  he  is  not  fenfible  of  it.  j^nd  in  kell  be  lift 
up  kis  eyes,  ?;c.  He  feels  at  once  both  his  own  mifery, 
and  fenfibly  perceives  Lazaius's  happinefs.  Thence  nite. 
That  the  fouls  of  wicked  men,  whiUl  their  bodies  lye  in 
the  grave,  are  in  a  flate  of  the  greated  mifery,  which  is 
aggravated  by  the  fcnfe  they  have  at  the  fame  time  of  the. 
faints  happineis.  For  probably  the  blefTed  (liall  fee  the 
torments  of  the  damned,  and  the  damned  probably  /hall 
fee  the  glory  of  the  hlefled. 

24  And  he  cried,  and  faid,  Father  Abraham, 
have  mercy  on  me,  and  fend  Lazarus,  that  he  may 
dip  the  tip  of  his  finger  in  water,  and  cool  my 
tongue  ;  for  I  am  tormented  in  this  flame. 

6/yJ7ff  here,  i.  The  place  where  the  rich  man  fullers, 
it  is  in  hell  ;  the  fouls  of  wicked  men,  when  they  leave 
their  bodies,  do  certainlv  go  into  a  place  of  torment,  \Chich 
is  not  only  beyond  expreflion,  but  our  apprehenfion  alfo; 
eye  hath  not  Jeer),  nor  ear  heard,  nor  has  it  entered  into  the 
heart  of  man  tu  conceive,  ihofe  dreadful  things  which  Cod  has 
prepared  fir  them  that  hate  him.  I.  The  (in  for  which  he 
fiiffers,  it  is  the  fin  of  unmercifulnefs.  Thence  learn, 
That  uncharitablenefs  and  unmercifulnefs  to  the  poor,  is  a 
veiy  great  fin,  and  fuch  a  fin  as  alone,  and  without  any 
other  guilt,  is  fufficient  to  ruin  a  man  for  ever;  there  is 
found  in  this  fin  great  impiety  towards  God.  and  great  in- 
humanity to  our  own  nature.  3.  The  nature  and  quality 
of  his  fufferings,  they  are  exquifitely  painful,  and  void  of 
the  leaft  degree  of  comfort ;  not  a  drop  of  water  is  granted 
to  cool  an  inflamed  tongue.  Learn  thence,  That  the  leaft 
refrt  fhincnts  are  impatiently  defired  by  damned  fouls  in 
hel!,  but  righteoufly  denied  and  with-held  from  them  ;  a 
tlropof  water  was  defired,  but  not  granted.  No  cup  of 
water,  no  bowls  of  wine  in  hell ;  there  is  but  one  full  cup 
>n  hcUj  and  that  is  the  cup  cf  Cod's  wrath^  without  any 


mi.xture  of  mercy  or  pity.  That  throat  will  be  for  ever 
parched  with  third  then,  which  is  drenched  and  drowned 
with  excefs  now  ;  the  fons  of  the  drunkard  here  will  be 
.urned  into  howlings  and  lamentations  there. 

25  But  Abrahaun  faid,  Son,  remember  that  thou 
in  thy  life-time  rcceivcdil  thy  good  tilings,  and 
likcwifc  Lazarus  evil  things  :  but.now  he  is  com- 
forted, and  thou  art  tormented. 

Chferve,  i.  The  title  given  to  the  rich  man  by  Father 
Abr.iham, yb«  :  He  doth  not  revil-jhim,  thuugh  a  ^-erj  bad 
man  ;  if  we  revile  the  good,  we  are  unjcft,  they'defei  ve  it 
not ;  if  we  revile  the  bad,  we  are  unwife,  we  ihall  get  no- 
thing by  it ;  a  wife  man  knows  not  what  it  is  to  gi"c  bad 
language.  1.  The  adtnonition  given,  Reme-ither.  thatthik 
in  thy  life-time  receivedft  thy  good :hings  ;  thy  good  things 
which  thou  placedft  all  thy  h^ppincls;  thy  good  things 
which  thou  lockcdlt  upon  thyfelf  as  the  prcprie'.or,  and 
not  as  the  difpenfer  of*  now  remember  what  thou  hadft, 
and  what  thou  abuftdft.  Leiint  hence.  That  iheoutwr>rd 
bleflings  which  are  affurded  to  wicked  men  upon  earth, 
will  be  fiidly  remeTiibercd  inhcll :  S^n,  remei'rl'er  that  thou 
in  thy  tife-time  rectivedft  thy  good  th':n£s.  2.  Thar  no  man 
flight  to  mealure  his  happinefs  hereafter  by  his  temporal 
felicity  here;  we  may  receive, our  good  tilings  here,  and 
yet  be  tormented  hereafter.  3.  That  no  man  ought  to  be 
excelTl  vely  troubled  if  he  meets  with  hardfliijis  here,  bccaufe 
thofe  for  whom  God  defigns  good  things  hereafter  may 
have  their  evil  things  here  :  Son,  thouhadj}  thy  f^:od things 
and  Lazarus  ezil  things.  4.  The  ■vo\6  (Henhtribfr)  im- 
plies, th.Tt  human  fouls,  in  their  ftate  of  fcparation,  do 
exercife  memory,  thought,  and  reflet't'on  on  the  part  oc- 
currences and  anions  of  the'r  lives';  and  confeqnenily, 
that  they  do  not  ^ticf^  or  fall  into  a  (lateof  infenlibility  and 
inaiTtivity  at  death  till  the  rcfurrcction, 

26  And  befides  all  this,  between  us  and  you 
there  is  a' great  gulf  fixed  :  fo  that  they  which  would 
pafs  from  hence  to  you,  cannot ;  neither  can  they 
pafs  to  us,  that  xumdd  come  from  thence. 

The  meaning  is.  That  there  neither  is,  nor  can  be  any 
commerce  or  intercourfe  between  the  glorified  faims  and 
damned  finners ;  but  the  flate  of  fouls  at  death  is  unalter- 
ably fixed  and  dated.  Learn,  That  the  mifcrable  condi- 
tion of  damned  fouls  in  the  next  world,  and  the  blclTed 
condition  of  glorified  fouls  is  unchangeably  and  unalter- 
ably fuch,  the  power  of  God  is  irrefilhble,  and  the  will  of 
God  is  invariable,  the  oath  of  God  is  immutable  ;  I  have 
f-d>orn  that  they  fhall  ntver  enter  into  my  reft. 

27  Then  he  fard,  I  pray  thee  therefore,  father, 
that  thou  wouldeft  fend  him  to  my  father's  houfe: 
28  For  I  have  five  brethren  ;  that  he  may  teftify 
unto  them,  left  they  alfo  come  into  this  place  of 
tonnent. 

Here  the  rich  manisreprefented  as  retaining  even  inhcll 
fome  lendcrnefs  for  his  relations  on  car:h  ;  yet  others 
thi  nk,  t  h:!tt  he  kindnefb  in  tended,  was  rather  to  himfelf  than 
to  his  rtlaiior.s ;  fearing,  that  their  finning  by  hiscx.Tmple 

flioulJ 


Chap.  XVII. 


St. 


L    U    K     E. 


flioiiid  be  .nti  agp;r3V."5t!on  of  li'.s  own  torments.  Note 
thence,  That  the  prefence  of  finful  relations  and  compa- 
nions in  hell,  in.iy  be  Itippofcd  to  make  a  condderable  ad- 
dition to  the  miferies  of  the  damned  ;  the  fight  of  thofe 
whom  they  have  (ianed  with,  is  a  fredi  revival  of  their  own 
guile ;  all  thccircumftuices  of  their  part  and  proilig-.te  lives 
are  upon  ttiis  occafion  continually  in  their  remembrance. 
Farther,  This  miferable  wretch  is  convinced  that  he  could 
not  get  out  of  hell,  therefore  defires  that  no  friend  of  his 
might  come  in.  He  knew  well  enough,  ihat  if  they  were 
once  there,  they  would  conic  out  no  more.  Indeed,  God 
will  at  the  great  day  fend  forth  his  writ  to  the  grave,  to 
bring  out  the  bodies  of  the  wicked  that  .nre  Ihut  up  there; 
and  will  fend  out  his  writ  lo  hell,  to  bring  forth  the  fpi- 
rits  that  are  fl)ut  in  there;  but  it  is  in  order  to  this,  that 
both  foul  and  body  together  may  receive  an  eternal  fen- 
tence  for  an  everlafling  imprifonment  with  the  devil  and 
liis  angels,  and  there  will  be  no  more  opening  for  ever. 

29  Abraham  fiith  unto  him.  They  have  Mofcs 
and  tht  prophets  ;   let  them  hear  them. 

That  rs,  they  have  the  infpired  writings  of  Mofes  and 
the  prophets,  which  fufficiently  declare  the  mind  and  will 
ot  God  to  mankind,  and  therefore  it  is  unreafonable  to 
exptft  any  further  revelation-  Learn  theiice,  That  a 
Handing  revelation  of  God  is  evidence  fufficient  for  divine 
things  ;  it  is  a  more  certain  way  of  cor^veyance.  and  more 
fetured  from  impoflnre.  Secondly,  That  there  is  fuffici- 
ent evidence  that  Mdies  and  the  prophets,  and  the  writ- 
ings of  the  holy  fcriptm-es  are  of  divine  authority,  are 
therefore  to  be  read  and  heard,  to  be  believed  and  alTent- 
ed  to  ;  They  have  Mofcs,  i:c 

30  And  he  Hiid,  nay,  father  Abraham  :  but  if 
one  went  unto  tliem  from  tJie  dead,  they  will  repent. 

As  if  he  had  faid,  they  have  always  had  Mofes  and  the 
prophets  in  their  h,:nds,  bur  vet  their  hearts  remain  ini  • 
penitent;  but  if  a  fpecial  mrflenger  be  fent  to  thein  from 
the  dead,  this  will  not  t.iil  toawaken  them,  and  bring  them 
to  repentance.  /.<•.'.■;»  hc-n<.e,  How  prone  we  are  to  didike 
God's  methdu  and  means  whiih  he  has  appointed  for  re- 
claiming  us  from  our  fins,  and  imagine  fome  methods -of 
our  own  would  be  more  fuccefsful.  The  fcripcnres  read, 
the  word  preached,  the  f.icraments  adminilkred  ;  thefe 
are  the  ordinary. means  v.hirh  the  wifdom  of  God  has 
appointed  for  msns  cmviaion  ;  and  if  we  think  a  meflen- 
ger  from  the  dead  would  be  a  more  conducible  means,  the 
next  verle  wiil  refute  us,  and  thoroughly  fatisfy  us,  that 
whom  the  fcripuire  convinces  not, probably  nothinjr  will  • 
lor  thus  it  follows  ;  .    ' 

31  And  he  faid  unto  him,  If  they  hearnot  Mofes 
and  the  prophets,  neither  will  they  be  pcrfuaded, 
tl-.ough  one  rcfe  from  the  dead. 

Avery  awakening  text  this  is,  which  fpeaks  drcnOfully 
to  perfons  fitting  all  their  days  under  the  miniftry  of  the 
golpel,  and  yet  find  not  their  nnderfl,;nding- enlightened, 
thcij  judgments  convinced,  their  wills  fubdurd,  «nd  their 
hvci  reformed  by  it.Wereit  poOible  for  fuchperfons  to  fee 


one  come  from  the  dead,  yea,  from  the  damned,  with  th» 
flames  of  hell  about  his  ears,  wringing  his  hands,   and 
gnalhing  his  teeth,  bewailing  his  mifery,  and   bcfeechirg 
them  to  take  warning  by  his  example,  and  in  time  to  ac- 
quaint themfelves  with  God,  and  be  at  peace;    all   this 
would  have  no  farther  cfFevfh  upon  them, than  tomovetheir 
pafllon  a  little  for  the  prcfent,  whilll  the  dreadful  found  is 
in  their  ears  ;   the  ordiuantes  of  CotI ,  and  not  liis'provi- 
dences,  are  the  iuftitutcd  and  appointed  means  for  mens 
converllon  and  falvatjon,     Note  then,  i.   That  no  villous 
or  apparations,  no  new  revelations  concerning  external  re- 
wards andpui:ifhments,  are  to  be  expe>.1ed  from  the  other 
■world,  in  order  tomenstonverfions  and  falvation.  2  Thac 
the  word  of  God  difnenfctl  to  us,  and  the  ordinary  means; 
of  grace  enjoyed  by  us,  are  more  conducible  and  effectual 
means  to  perfuade    men  to  repentance,  than  if  one  (hould 
arife  from  the  dead  and  preach  unto  us.  Ameflengerfroni 
the  dead  cannot  bring  with  him  either  a  more  ncceflary 
doctrine, or  a  more  certain  and  infallible  do<S:rine,nor  bring 
with  him  better  arguments  for  our  convidion,  than  what 
the  fcriptures  do  propound  to  our  confideration  ;   nor  can 
v.-e  cxpecl  a  greater  co-operation  of  the  holy  Spirit,  or  a 
greater  concurrence  of  divine  power,  to  render  a  mefiage 
from  the  dead  more  effectual  than  doth  ordinarily  attend 
the  miniftry  of  the  word.     Henceforward  then  let  us  not 
wonder,  if  when  a  drunkard   drops  down  dead  upon  the 
fpot,    the    companions  fay    to  one  another.  Drink  on  :   If 
finners  daily  tumble  one  another  into  the  grave,  without 
confidering  the  operation   of  God's  hand  ;   this,   to  thofe 
thatconfider  this  text,  will  notleem  ftrange;    For  if  they 
hear  not   Mofes  and  the  prophets,  neither  will  they    bs  co>:~ 
tw/fi-y  though  hundreds  of  finners  before  their  eyes   drop 
down  dead  j  nay,  If  they  hear  not  Mofes,  &C. 

CHAP.     XVII. 

THEN'  faid  he  unto  the  difciplcs,.  It  isimpoffiblc 
but  that  offences  will  come:  but  wo  unto  him 
through  whom  they  come !  2  It  were  better  for 
him  that  a  millftone  were  hanged  about  his  neck, 
and  he  cafl  into  the  fea,  than  that  he  fhould  oifend 
one  of  thefe  little  ones. 

-Two  things  are  obfcrvable.  i.  Thencceflity  of  fcan- 
dalous  offences,  //  ttiuJ?  needs  he  that  offences  come,  if  we 
ccnfider  mens  corruptions,  Satan's  malice,  God's  per- 
niiffion  and  jud  judgji'fnt.  2.  The  mifery  and  inifchief 
which  comet  by  thefe  fcandals:  li'c  unto  the  -^or'lJ  hecaufe 
of  offences  ;  \V«  to  fuch  as  give  the  fcandal  :  this  is  va  in- 
oignantis,  ilie  wo  or  one  denouncing;  and  wo  to  fuch  as 
ftnmhle  at  offences  given;  this  is  r<e  dolentis  the  wo  of  one 
lamenting.  From  the  whole  note,  i.That  fcandalous  or  of 
fentive  nclionsin  the  church  of  Chrift  v.  ill  certainly  happen 
andfrcquenily  fnl]  out  among  thofe  that  profels religion  and 
thenams  of  Chrift;  It  is  imp'ff!!!:  but  ihat  ofcr.ces -.vill 
come.  Seconciiy,  That  fcandalous  and  offenlive  ridions 
from  fuch  asprofefs  the  name  of  Chrifl,   are  baneful   and 

fat.il  fhmihling  blocks  to  wicked  and  worldly  men 

Thirdly,  That  the  offences  wliich  wicked  men  take  at  the 
f^lls  of  theprofcflbrsofrcligior,  to  the  hardening  ofthem- 

lel.'et 


t^z 


St. 


LUKE. 


Chap.  xvi!. 


felvcJ  in  their  wicked  and  finfiil  praft'ces,  i]  a  matter  of 
ju!l  and  great  lamentation  j  /f  o  unto  the  worU  becaufe  of 
bffcvas.  Matt,  xviii.   7. 

3  f  Take  heed  to  yourfelres :  if  thy  brother  tref- 
pafsac^ainll  thee,  rebuke  him  ;  and  if  he  repent,  for- 
give him.  4  And  if  he  trefpafsaijianll  thee  fevcn 
times  in  a  day,  and  levcn  times  in  a  d<iy  turn  ai^ain 
to  thee,  Hiying,  I  repent;   tliou  fhalt  forgive  him. 

The  (li^ctrine  of  forgiving  an  offended  brother,  ispref- 
fed  upon  \\»  with  many  forcible arguiiicntsin  the  new  tef- 
tamenr,  which  (peaks  it  to  be  a  duty  of  indifpenfible  ne- 
celfry.  I'his  pl.ice  is  to  be  nnderllood  of  private  oifences, 
and  perfonal  wrongs  and  injuries  ilone  by  onenmn  to  ano- 
ther; wiiith  we  nuift  firll  reprove,  and  then  remit:  And 
aiiiioiigh  it  be  faid,  If  he  repent,  forgive  him  ;  that  is  not 
to  be  uiulerllood  as  if  we  needed  not  to  p.irilon  our  bro- 
ther as  if  he  neglects  to  repent  and  a/k  forgivenefs ;  but 
whether  he  atknowledges  his  offence  or  not  to  us,  our 
hearts  nnift  fland  ready  to  do  any  office  of  h)ve  and  fervice 
to  our  offending  brother. Lc'^/rM  hence, i.Th  it  to  fall  often 
into  the  fame  olfence  againllour  brotiicris  agreataggra- 
ration  of  our  offence  ;  If  thy  brother  trcfpufs  agatnjt  thee 
/even  times  in  a  day  ;  That  is,  very  often.  2.  That  as  the 
snultiplication  oi  offences,  is  a  great  aggravation  of  offen- 
ces, fothe  multiplying  of  forgivenefsisa  great demonftra- 
tion  of  a  Godlike  temper  in  us  :  f^Ie  tliat  multiplieth  fin, 
cloth,  like  Satan,  fin  abundantly  ;'  and  he  that  niultiplycth 
pardon,  doth,  like  God,  pardon  abandantly. 

5  And  the  apoflles  faid  unto  the  Lord,  incrcafe 
our  faith. 

Otfer-e  her,  I.  The  fupplicants, //;?«/>()/?/?/ .•  2.  The 
perfon  fupplicated,  the  Lord  :  3.  The  fuppiication  itfelf, 
Jncreafe  our  faith  .•  4.  The  occafion  of  this  fup])lication, 
Our  Saviour  urging  the  duty  of  forgiving  injuries.  Learn 
I.  That  as  all  graces  in  general,  fo  the  grace  of  faith  in 
particular,  is  weak  and  imperfeiS  in  the  befl  of  faints.  2. 
Tlut  the  moft  eminent  faints  (.ipoftles  not  excepted)  are 
very  fenfible  of  tlic  imperfetlion  of  their  faith,  and  very 
importunate  with  God  daily  for  the  increafe  of  it,  Lord, 
incre/ife  our  faith.  3.  That  faith  ffrengthened,  enables 
the  foul  to  the  mod  difficult  duties  of  obedience,  and  par- 
ticularly helps  to  the  praclifeof  forgiving  injuries.  When 
our  Saviour  had  preached  thedoclrine  and  duty  of  forgive- 
ncfs,   the  npolUes  inflantiy  pray,  Lord,  increafe  ourfaith. 

6  And  the  Lord  faid,  Ifye  had  faith  as  a  grain 
of  muRard  ftcd  ye  mi;^ht  fay  unto  this  fycairiine 
tree.  Be  tliou  plucked  up  by  the  roots,  and  be  thou 
planted  in  the  lea ;  and  it  fhould  obey  you. 

Here  our  Saviour  tells  hisdifciples,  thatif  they  have  the 
fn^allell  degree  of  true  faith,  lively,  operative  faith,  it  will 
enable  them  to  perform  this  difficult  duly  of  forgiving  in- 
juries; and  all  o'her  duties  with  as  much  facility  and  eafe 
as  a  miraculous  f'aiih  would  enable  them  to  remove  moun- 
tains and  tranfplant  trees.  Ixarn,  That  there  is  nothing 
vh'uh  may  tend  to  the  glory  of  Cod.  or  to  our  own  good 
and  totnfort,  but  may  be  obtained  of  God, by  a  firta  cxer- 


cife  of  faith  in  him :  .■41!  things  aref^ffible  to  him  that  bciiev 
eth. 

7  But  which  of  you  having  afcrvant  plou^^hing 
or  feeding  cattle,  will  lay  unto  i^im  by  and  by, 
when  he  is  come  from  the  field,  Go,  and  lit  dovvu 
to  meat  ?  8  And  will  not  rather  fay  unto  hmi,  make 
ready  where  with  I  may  fup,  and  /^ird  thyfflf,  and 
ferve  nic  till  I  have  eaten  and  drunken  ;  and  after- 
ward thou  Ihait  eat  and  drink?  9  Doth  he  thank 
that  fervant,  bt;caufe  he  did  the  things  that  were 
commanded  him  ;  I  trow  not.  lo  So  likcwtlc  ya 
when  ye  fhall  have  done  all  thole  thin-s  which  arc 
commanded  you,  fay,  We  are  unprofitable  fcrvant» 
we  have  done  that  which  was  our  duty  to  do. 

The  defign  and  fcope  of  this  parable  is  to  fliew,  that 
Almighty  God  neither  is  mr  can  be  a  debtor  to  any  of  his 
creatures  for  the  befl  fervice  which  they  are  able  to  per- 
ioral unto  him  ;  and  that  they  arefo  f.ir  f rom  mcritin'r  3 
reward  of  juflice,  that  theyilo  not  delerve  a  return  of 
thanks. Three  arguments  our  Saviour  makes  nfe  of  toevi, 
dence  and  prove  this  ;  i.  In  reCpcct  to  God,  who  is  our 
abfoluie  Lord  and  Malter  ;  and  the  argument  lies  thus, 
"if  earthly  mafters  do  not  owe  fo  mncn  as  thank";  to  their 
■  fervants  fordoing  what  was  commanded  them,  how  much 
lefs  can  God  owe  the  reward  of  eternal  life  to  his  fervanti 
when  they  are  neverabkto  do  all  that  iscommanrfcd  them 
ill  a  perfect  and  (inlefs  manner  !"  2.  In  refpet^  to  our- 
felvcs,  who  arc  Ilia  b()iid-fervants,hisranfoined  fla\es,  and 
confequently  vve  are  not  our  own  men,  but  his  who  has  re- 
deemed us;  and  iiccordingly  do  owe-him  all  that  lervica 
yea,  more  than  all  that  we  are  able  to  per'orm  unto  him: 
And  therefore,  whatever  reward  is  either  projnifcdor  giv 
en  it  is  wholly  to  be  aftribed  to  the  mailer's  bounty,  and 
not  to  the  fervant's  merit  3.  To  merit  any  thing  by  our 
good  works  is  inipoffible.in  regard  of  the  works  ihemfelves 
becaufe  all  that  we  can  do,  although  we  do  all  ihatiscoiu* 
manded  u<>,  is  but  our  duty.  The  arguiuenr  runs  thus: 
"  To  bouiiden  duty  belongs  no  reward  otjuUice  ;  butall 
the  fervice  we  doperfiTin,yea,  more  thanwe  can  perform 
to  God  is  a  boiinden  duty  ;  therefore  there  is  due  unto  us 
no  reward  of  jullice  but  free  mercy.''  From  the  whole 
note,  I .  That  wc  are  wholly  the  Lord's,  both  by  a  right  of 
creation,  and  redemption  alfo.  2.  That  as  his  we  are  lb 
him  we  ought  to  ferve  by  doing  all  thofe  things  \s  hich  he 
hath  commanded  us.  3.  That  when  we  have  done  all 
we  are  to  look  for  our  reward  not  of  debt  hut  of  grace, 
4.  That  were  our  fervice  and  obedience  ablolutely  pcrleft 
yet  it  coultl  not  merit  any  thing  at  the  hand  of  juftice  : 
When  ye  hai'e  dwe  all,  fay.  We  are  unpr'jfituble  Javunts  t 
■we  have  d^jne  that  ■which  -j-'ai  our  duty  to  do. 

1 1  5  And  it  came  to  pafs,  ashe  went  to  Jorufa- 
lein,  that  he  pafled  through  the  midrt  of  Samaria 
and  Galilee.  12  And  as  he  enterird  into  a  certain 
village,  there  met  him  ten  men  that  were  lepers, 
which  flood  afar  off.  13  And  they  lifted  up//«:rvoic- 
66,  andlaid  Jcfus,Maller,  have  incrcy  on  us. 

Oh/erie 


Chap.  XV I r. 


St.      LUKE. 


«75 


Chfenjehtre,  i.  Thongiuhe'Samari  tans  were  bitter  ene- 
mies lo  the  Jews,  and  h;id  been  guilty  of  great  incivility 
towards  our  Saviour,  yet  ntir  Saviour  in  his  journey  to  Je- 
rufnlem  balks  them  not,  but  beftows  the  favour  of  a  mira- 
cle upon  them.  Civil  courtefy  and  refpeiflmay  and  ought 
*o  be  paid  to  thofe  that  are  the  profefled  enemies  of  us,  and 


God.      16  And  fell  down  on  hh  face  at  Iiis  feet,  gi- 
ving him  thanks  :   and  he  was  a  Samaritan. 

Ohfave  here ,  1 .  All  were  healed ,  but  only  one  was  thanL- 
ful  ;  the  cure  is  wrought  upou  the  bodies  of  all,  thankiul- 
nefs  is  found  but  in  the  heart  of  qnc  ;   the  u  ill  makes  the 


our  hoJy  religion.  2.  Thoujrh  the  leper,  by  the  law  of  <''^5''ence  in  men,  but  he  makes  the  difference  in  wills,  who 
Cod,  was  to  be  feparated  .frotn  all  other  fociety  fGod  ^'  ''"'^  xn-AAe^  the  will.  All  thtfe  lepers  were  cured,  ail  fav/ 
thereby  fignifj.ing  to  his  people,  that  the  fociety  of  thofe  tl'dnfelves  cured,  their  fenfc  was  alike,  their  hearts  were 
th.it  are  fpiritually  contagious,  ought  to  be  avoided)  yet  the  ""'^  alike.  2.  The  perfon  that  made  this  return  of  thank- 
Jaw  of  God  d.d  not  reftraiw  them  from  converfing  with  f"'"^ f*  'o  Chrift,  he  -was  a  Samaritan;  that  is,  none  of  the 
one  another  :  Accordingly  thefe  ten  lepers  get  together  J^^'"'  nation, but  one  that  wasaftrangcr  to  the  common- 
and  are  company  for  tliemfclves.  Fellowlliip  is  what  we  wealth  of  Ifrael ;  neither  place  norpjrentage  can  Wockup 
all  naturally  affecl:,  though  even  in  Icprofy  ;  lepers  will  'he  way,  or  ftop  the  current  of  Cod's  free  mercy,  which 
flock  together,  where  fliall  we  find  one  fpirituallep'er  alone?  readies  the  tin  worthy  and  the  ill  deferving.  3.  How  fingly 
Drunkards  and  profane  perfons  will  be  fure  toconfort  with  ^^  returns  his  thanks  ;  he  gets  away  from  his  fellows  to 
one  another!  Why  fliould  not  God's  children  delight  in  an  "^^'^^  hisacknowkdgnient :  there  are  cafes  wherein  fingu- 
iioly  communion,  when  the  wicked  join  hand  in  hand?  3.  ]^"^y  '^"*'^  °"'y  lawful,  but  laudable  ;  inllead  of  fubjeft- 
Though  Jews  and  Samaritans  could  not  abide  one  another,  'ngourlclves  to  others  examples,,  it  is  fometiracs  ou"-  duty 
yet  here  in  leprofy  they  accord  :  Here  was  one  Samaritan  ^°  refolve  to  fet  an  example  to  others  ;  for  it  is  much  bet- 
leper  with  the  Jewifti :  Common  fufferings  had  made  them  ^^'"  ^°  B°  the  right  way  alone,  than  to  err  with  company, 
friends,  whom  religion  had  disjoined.       O  what  virtue  is  4-  ^°^  fpeedily  hereturnshis  thanks;  no  foonerdoth  he 


there  in  affliclion,  to  unite  the  moft  alienated  and  eftrang- 
ed  hearts  ?  4.  Thefe  lepers  apply  theinfelves  to  Chrill 
the  great  Phyfician ;  they  cry  unto  him  for  mercy,  with 
refpeft  td  their  voice  with  fervent  importunity.  Teach- 
ing us  our  duty,  to'join  our  ipiritual  forces  together,  and 
fet  upon  God  by  troops.  O  holy  and  happy  violence  that 
is  thus  offered  to  heaven!  How  can  we  want  blffflngs, 
when  fo  many  cords  draw  them  down  upon  our  heads  ? 

14  And  when  he  faw  thnn,  he  faid  unto  them. 
Go  flicw  yourfelves  unto  the  pricfls.  Aud  it  came 
to  pafs,  that  as  they  went,  they  were  cleanfed. 

Ob/crve  here,   i.    Tlie  preventing  grace  and  mercy  of 
Chrift,  their  difeafe  is  cured  ere  it  can  be  complained  of; 


fee  his  cure,  but  he  haftes  to  acknowledge  it,  a  noble  pattern 
of  thankfiilnefs!  What  fpeed  of  retribution  is  here  !  Late 
favours  of  our  thankfiilnefs  favours  of  ingratitude:  It  were 
happy  for  u.  cbriftiansdid  we  learn  our  duty  of  this  Sbhu- 
ritan. 

17  And  Jefus  anfwering,  faid,  Were  there  not 
ten  dcaiifeti  ?  but  where  arc  the  nine  ?  18  There 
are  not  found  that  returencd  to  give  glory  to  God, 
fave  this  ftranger.  ig  And  he  faid  unto  him,  Arife, 
go  thy  way  ;  thy  faith  hath  made  thee  whole. 

In  the  face  of  thefe  ten  lepers,  we  may,  as  in  a  glafs be- 
hold the  face  and  complexion  of  all  mankind:  How  few 
are  there,  O  Lord  !  fcarce  more  than  one  in  ten,whoaftcr 


Co,fie-j}yo-ur/cIves  unto  thsprhps,  fays  Chrift,  and  in  go'     ^5"^'  niercies  return  luitable  thauks.     Men  howl  to  God 
ing  they  were   c'.eanfed,  tbey  were  healed  before  they     '  'i— •- '>—'-    '  c-       ^_j  —  r 

could  come  at  the  priefts;  that  as  the  power  that  healed 
them  was  wholly  Chrift's,  fo  might  the  pr.Vifebe  alfo.  2. 
A  two-fold  reafon  why  Chrift  commanded  them  to  go  to 
the  priefts.  (i.)  Incompliance  with  the  ceremoniaflaw, 
*ihich  required  the  leper  to  be  brought  to  them,  to  judge 
v/hether  healed  or  not;  and  if  fo,  to  receive  the  offering 
preCcribed  in  token  of  ihankfulnefs.  (2.)  For  the  trial  of 
their  obedience  :  Had  they  ftond  upon  terms  with  Chrift, 
and  f.nd,  alas  !  to  what  purpofe  is  it  to  (hew  ourfclves  to 
the  priefts;  what  good  can  their  eyes  do  us  ?  We  Ihould 
be  gbd  to  lee  ourfelves  cured  ;  but  why  fliould  we  go  10 
thrm  to  fee  ourfelves  loathed  !  Had  th;y  thus  expoftulat- 
ed,  ihey  had  not  been  healed  ;  what  command  foever  we 
receu-efroni  Chrift,  we  muft  rather  confider  the  authori- 
ty of  the  commajider,  than  the  weight  of  the  thing  com- 
Kianded,  for'Cod  delights  to  try.  our  obedience  by  finall 
precepts;  happy  f.p  thcfe  lej-Mf/s,  that  in  obedience  to 
Chrift  they  went  to  the  priefts, /i;r«/ //^,y  -jjent  ticy  were 
heaLd. 

15    And  one  of  them,  when  he  faw  that  he  was 
healed, turned  back,  and  with  a  loud  voice  glorified 


upon  their  beds,  but  run  away  from  God  as  foon  as  they 
are  raifed  up  by  him.  Ohferve  f.irther.  What  an  exacl  ac- 
count Chrifl  keeps  of  his  own  difpenfed  fivours ;  Were 
there  not  ten  cleanfed?  He  forgets  our  fins,  but  records  his 
own  mercies  ;  it  is  one  of  his  glorious  titles,  A  God  for- 
giving and  forgetting  iniquity,  but  his  mercies  are  overall 
his  works,  and  deferve  everlafting  remerubrancc.  God 
keeps  a  regifter  of  his  niercies  tciivards  us.  O/linll  we  not 
record  the  favours  received  from  him,  at  once  declare  hij 
bounty  towards  us,  and  our  thankfulnefs  towards  him, — ■ 
Laftly,  the  thankful  leperwas  a  Samaritan,  but  the  nine 
tbat  were  unthankful  vvere  Ifraelites.  Learn  hence, That 
the  more  we  are  bound  to  God,  the  more  Ihameful  is  our 
ingratitude  to  him;  where  God  m.iy  juftly  expecl  the 
greateft  rrturns  of  praife  and  lervice,  he  fometimes  receiv 
eth  leaft.  Cod  has  more  rent,  and  better  paid  him  from  a 
fmoaky  cottage,  than  he  has  from  fpme  ftately  palaces. 

20  5  And  when  he  was  demanded  of  the  Pha- 
rifee-s  when  the  kingdom  of  God  Ihould  come;  he 
anfwered  them  and  faid,  The  kingdom  of  God 
Cometh  not  withoblervation.  21  Neither  fliall  they 

Mm  fu^. 


St.       L    U    K    E. 


Cha?.   XVI I. 


f.iy,  Lo  here  ;  or  lo  there  :  lor  behold  the  kingdom 
of  God  is  within  yon. 

The  generality  of  the  Jews,  and  particularly  the  Piiari- 
lee*,  expefte.l  that  the  promifed  Medhs  iiiould  be  a  tein- 
pjr.ii  prince,  nnd  deliver. hem  from  the  Roman)  oke,  under 
whitii  they  groaned.  Accordingly  the  Pliarifecs  here  de- 
manded of  our  Saviour,  IVhcnthe  klngrlom  tf  God,oi  which 
he  had  fo  often  fpokea,  JbouU  corned  Chrid  anfwers  them, 
T/\-it  his  kingdom  comtlh  not  with  ohfervatinn  ;  that  is, 
villi  pomp  and  fplendonr,  which  mtn  may  obferve  and 
ga7,c  upon  :  hut  he  tells  them,  The  kingdom  of  God  was 
now  among  them,  by  the  minillry  of  JohnBaptiftand  him- 
felf  :  mill  was  already  fet  up  in  the  hearts  of  his  people, 
by  ihe  iVicret  operations  of  his  holy  Spirit.  Learn  hence. 
That  the  falfe  notion  which  the  jews  had  of  the  Meffiah 
'and  his  kingdom,  that  he  himfelf  was  to  be  a  temporal 
prince,  and  his  kingdom  a  fecular  kingdom,  to  be  fet 
up  with  a  great  deal  of  nolle,  pomp,  and  fplendonr,  did 
hinder  the  generality  of  them  from  believing  in  him.  Se- 
condly, That  the  kingdom  which  Chrift  deligned  to  fet  up 
in  the  world,  was  altogether  fpiritual,  not  obvious  to  hu- 
nian  fenfes,  but  managed  in  the  hearts  of  his  people,  by 
the  fccptre  of  his  Spirit.  My  kingditm  comtth  not  -juith  ob- 
fervation,  but  is  vjiihin  you . 

22  And  he  faid  unto  the  difciple.<!,  The  days  will 
rome  when  ye  fhall  dcfire  to  lee  one  of  the  days 
of  the  Son  of  man,  and  ye  fhall  notfee  it.  23  And 
they  fhall  fay  to  you,  See  here,  or  fee  there  :  go 
not  after  them,  nor  follow  theni.  24  For  as  the  light- 
ning, that  light,  neth  out  of  the  oncpart  underhea- 
ven,  fhinethunto  the  other  pari  under  heaven;  fo 
fhall  alfo  the  Son  of  man  be  in  his  day.  25  But 
firfl  mufl  he  fuffcr  many  things,  and  be  rejetted 
of  thi.s   generation. 

In  the  remaining  part  of  this  chapter,  our  Saviour  ac- 
quaints hisdifciples  with  what  daysof  tribulationanddif- 
trefs  were  coming  on  the  Jewifli  nation  in  general,  and  on 
Jerufalem  in  particular.  "  Days  of  Coffering  (as  if  our 
Saviour  had  (aid)  are  not  far  ofl",  when  you  will  wifh  for 
my  bodily  prefence  again  among  you,  to  fupport  and  com- 
fort you ;  and  w  hen  many  feducers  will  rife  up,  pretending 
to  be  deliverers :  hut  go  not  you  after  them;  for  after  this 
generation  have  rejefted  and  crucified  me,  my  coming  (fays 
Chrilt;  to  execute  vegeance  upon  my  enemies  and  mur- 
derers at  Jerufalem  by  the  Roman  ibldiers,  will  be  fudden, 
and  like  the  lightning  that  fhines  in  an  indant,  from  one 
part  of  the  heavens  to  the  other."  From  this  coming  of 
Chrirt  to  judge  Jerufalem,  which  was  an  emblem  of  the 
final  judgment,  v/e  may  gather  this  inftrufcion,  That  the 
coming  and  appearance  of  the  Lord  Jefus  Chrift,  to  the 
judging  of  wicked  and  impenitent  iinner-s  will  be  a  very 
certain,  fi!(!d<  n,  and  unexpected  appearance. 

'1^  And  as  it  wasin  the  (Jays  of  Xoe,  fo  fhnll  it  be 
alfo  in  the  days  of  the  Son  of  man.  '27  They  did  cat, 
they  drank,  they  married  wi\es,  they  were  given  in 
maniagc.imtil  the  day  that  Noe  entered  into  theark : 


and  the  flood  came  and  deflroyed  them  all.  28 
Likewife  alfo  w^.s  it  in  the  days  of  Lot:  they  did 
tat,  they  drank,  they  bou'^ht,  they  fold, they  planted 
they  buildcd:  29  But  the  fame  day  that  Lot  went 
out  of  Sodom,  it  rained  Hrc  and  brimftonC  from  hea- 
ven, and  dellroyed  them  all :  30  Lven  thus  (hall  it 
be  in  the  day  when  the  Son  of  man  \%  rc'caled. 

In  thefe  verfes  our  Saviour  declares.  That  Jerufalem's 
iteftrutlion,  and  the  world's  final  liefolation  at  the  great 
day,  would  be  like  the  deftruiflion  of  the  old  world  in  the 
days  of  Noah,  and  like  the  dellruftion  of  Sodom  in  the 
days  of  Lot,  and  that  both  in  regard  of  unexpecVednefs, 
and  in  regard  of  fenfuality  and  fecurity  ;  asthcy  before  the 
flood  wete  eating  and  drinking,  marrying,  and  giving  in 
marriage;  that  is,  wholly  given  up  to  fenfuaUty  and  de 
bauchery  ;  and  did  not  knor,  that  is,  did  not  conliderthe 
flood's  coining,  till  it  fwept  them  away  ;  thus  wasit  before 
the  deftriiclion  of  Jerufalem,  and  thus  will  it  be  before  the 
end  of  the  world.  Hence  we  /c'«r»,That  as  the  old  world 
perilhcd  by  infidelity,  fecurity,  and  fenfualiiy,  fo  will  the 
fame  fmsbe  prevailiiig before  the  deflructionof  the  prefent 
world.  As  it  ivas  in  the  days  of  Nuah,  fojhall  it  be  in  the 
days  of  tire  Son  of  man, 

3 1  In  that  day,he  which  (hall  be  upon  the  houfc- 
top.and  his  Hull  in  the  houle,let  him  not  come  down 
to  take  it  away  :  and  he  that  is  in  the  field,  let 
him  likewife  not  return  back.  32  Remember  Lot's 
wife. 

Here  our  Saviour  adviles  thejn,That  when  they  fliall  fee 
the  judgments  of  God  breaking  out  upon  Jerufalem,  th:rt 
they  make  all  poflible  fpeed  to  getout  of  it,as  Lot  and  hi« 
family  did  out  of  Sodom  ;  and  to  take  heed  of  imitating 
Lot's  wife,  who  looking  back  became  a  piilarof  fait,  Gen. 
xix.  \iJ\\tTeChferve,  i.  Wtr  (Axt:ncf:,  Sht^  looked  back.  1. 
The  pnriilhment  of  her  olrencc,  Six  became  a  p'dlur  of  fait. 
Her  offence  in  looking  behind  her  was  manifeft  diibbe- 
dienceto  the  divine  command,  which  faid,  Look  not  behind 
thre  ;  and  proceeded  either  from  careleffncff,  or  fromco- 
vctoufnels,  or  fromcuriolity,  or  from  compaffion  to  thofe 
flie  left  behind  her,  and  was  undoubtedly  the  effedl  of  great 
infidelity,  ihe  not  believeing  the  truth  of  what  the  angel 
had  declared,  as  touchingthe  certainty  and  fuddt-nnefs  of 
Sodom's  deltruL^ion.  Ihe  puniflimentof  her  offence  was 
exemplary ,  She  became  apilli.r  of  fait  ;  that  \y,  a  perpetual 
monument  of  divine  fevcrity  for  herinficfelity  and  clifobe- 
dience.  Where  note,  \.  The  fuddenefs  ofherpnnilh- 
ment  :  the  jultice  of  God  furprizes  her  in  the  very  act  of  fin 
with  a  preient  revenge.  2.  The  I'eennng  dilproportion 
betwixt  the  pimifhment  and  the  offence  :  Htr  offence  was 
a  forbidden  hok  :  from  whence  carnal  rcafon  may  plead, 
"  Wasit  not  fnfHcient  for  her  to  lofcher  eye?,  butfhenuift 
lofe  her  life?"  But  the  eafinefs  anctreafoii.d)lenefs  of  the 
command  aggravated  her  difobedience  ;  and  though  her 
punifhment  may  ieem  fcvere,  it  was  not  uiijulh  Now, 
fays  our  Saviour,  Remember  Lot's  wife  ;  that  is,  let  her 
example  caution  all  of  you  againlt  nnbehcf,  diibbcdicnce, 
V.  orlJly  inindcduefs  contempt  of  God's  tlueatenings,  and 


lingcrings 


Chap.  xvnr. 


Sr.       L     U     K     K, 


lingerings  after  the  forbidden  fociety  of  lewd  and  witked 
perfbris. 

33  Whofocver  Ihall  feek  to  fave  his  life,  fljall 
Jofc  it ;  and  wholocvcr  fhall  lofe  his  hfc,  fiiall  pic- 
fcrve  it,  34  1  tell  you,  in  that  ni,<jljt  there  Ihall  ha 
t'wovunin  one  bed;  tliconc  fliallbir  taken, and  the 
other  fhall  be  left.  35  Two  xunnen  fliall  be  grind- 
ing to.,etlier;  the  one  fliall  be  taken  and  the  other 
lelt.  36  Ivvo  mm  fliall  be  in  the  field ;  tlie  one  ILall 
be  taken,  and  the  other  left. 

In  this  hcnr,  when  Ju(lf;nient  is  come  upon  Jerufalem, 
Clirift declares,  That  whoioever fliall  take  any  untliriltian 
ccurfe  to  preferve  his  lite,  hy  denying  him  and  his  hwly 
religion,  he  fliall  lofe  his  eternal  life,  but  he  that  for  Chrift's 
fate  fliall  lofe  his  nntoral  life,  inftead  of  a  mort.-;],  fliall 
tnjoy  an  immortal  life  in  blifs  and  glory.  Here  we 
learn,  1.  That  the  Icveof  temporni  life  is  a  great  tempta- 
tion to  men  to  deny  Chiift  and  hii  lioiy  religion  in  a  d.iy 
of  tri;.l.  2.1  hat  the  fnrtlt  way  to  attain  eternal  life,  is 
cheerfully  to  lay  down  our  temporal  life, when  thegloryof 
Cl.rid,  .;nd  the  honour  of  religion  requires  it  of  us.  Chrifl 
farther  :jdds,That  in  this  terrible  night  of  Jernfalem's  ca- 
lamity, when  deltruftion  comes  upon  her,  the  providence 
of  GoJ  will  remarkably  dillinguKii  Iirtweeu  one  perfon  and 
another:  true  believers,  and  coultant  profefibrsj  (hall  he 
delivered,  and  none  elfc;  fuch  Ihall  efc.ipe  the  danger,  o- 
thers  (liall  fall  by  it. 

And   they   anfwcrcd  and  faid   unto   him, 


.^7 


Where  Lord?  And  hefaid  unto  tllcm,Wherefoever 
the  body  is,  thither  will  theeagles  be  gathered  to- 


gether 


^  The  difciples  hearing  our  Saviour  fpeak  of  fuch  tremen- 
dous calamities,  enquire,  where  thele  judgments  fhould 
fallr  He  anfwers  them  figuratively,  and  by  a  proverbial 
fpeech.That  -^lare  iJiecarcafe  is,  Ih^rewUl  the  ceigUf  hega- 
thered  tigtther  .-  Signifying",  That  Jerufaieni,  and  the  oh. 
durate  nation  of  the  Jews,  was  the  carcafe  which  the  Un- 
man r.rmies,  whofe  eniign  was  the  eagle,  would  quickly 
find  out  and  feed  upon  ;  and  that  Judea  in  general,  and 
Jeruialem,  in  particular,  would  be  the  theatre  and  flage 
of  thofe -tragical  calamities.  Le.-im  thence.  That  the  ap- 
pointed meflcngers  of  God's  wrath,  and  the  inltrunients 
of  Lis  vengeance,  wiilfuddenly  gather  together,  certainly 
Knd  out,  and  feverely  puiiifli,an impenitent  people,  devoted 
to  deftruftion  :  Where  the  carcoje  is,  (that  is,  the  body  of 
the  Jewilh  nation;  there  will  the  iagks  'that  is,  tiie  Uoman 
foldiers;  he  gathered  tn^ahcr, 

-C  H  A  P.    XVIII. 

AXD  he  fpake  a  parable  unto  them,  la  this  ml 
that  men  ought  ah.rays  to  pra)-.  and  not  to 
famt ;  2  Saying,  There  was  in  a  city  a  Judge, 
which  feared  not  Cod,  neither  regarded  man.  3 
Aild  there  was  a  widow  in  (hat  city,  and  Ihc  came 
untohmi,  faying,  Avenge  me  of  mine  adverfary. 


4  And  he  would  not  for  a  while:  but  afterx\'flrd 
he  faid  within  himlelf.  Though  I  fear  not  God, nor 
regard  man  ;  5  Yet  bccaufc  this  widow  troubleth 
me,  I  will  avenge  her,  led  by  her  continual  coming 
Ihe  weary  me.  6  And  the  Lord  faid,  Hear  tvhal  the 
uiijufl  judge  faith.  7  And  fliall  not  (;od  avenge 
his  own  cleft',  which  cry  day  and  night  unto  him, 
though  he  bear  long  with  them?  8  I  tell  you 
that  he  will  avenge  them  fpcedily.  Neverthckfs, 
whon  the  Son  of  man  ccmeth,  Ihall  he  find  faith 
on  the  earth  ? 

There  is  no  duty  in  Chriilianity,   the  pr.iclice  of  which 
our  Saviour   prefltth  upon  us   more  frequently    ihari  this 
duty   of  prayer.     To  encourage  his  difciples     ;,:,d  us   in 
them  to  fervency,  importunity,   and  perieverai.ce  in  this 
duty,  he  propounds  here  the  parable  of  an  unjufl  judge,  who 
was  overcome  by   an  importunate  widow  to  doher  juftice 
contrary  to  his  inclination  j  from  whence  our  Saviour  ar- 
gues, That  if  importunity  will  prevail  with  a  finful  man, 
to  grant  petitions  offered  to  him  ;  how  much  more  preva- 
lent will  fuch  importunity  be  with  the  infinitely  good  God 
to  relieve  the  necefliiies   of  fuch  as  devoutly  implore  his 
help?     And  the  force  of  the  argument  lies    thus;   "ie 
judge  in  the  parable  was  an  inferior  and  fubordinate  judge 
was  an  unrighteous  and  unjult  judge,  was  a  mercilefi  and 
hard-hearted  judge;   and  yet,  upon  her  importunity,    he 
avenged  her;  how  much  more  will  the  fovereign  and    fu- 
preme  Judge,   the  holy    and  righteous,  the  merciful  and 
coinpallionite  Judge  of  all  the  earth,   hear  and  help  his 
graying  people,  and    be  the  jutt    avenger  of  thofe    that 
fear  him. "From thewhole  note,  I. That  prayer,  oraliber- 
ty  of  making  our  requelh  known  to  God,  is  an  ineilimable 
favour  and   privilege.     He  that  confiders  the  nature  of 
God,  and  the  nature  of  man,  cannot  quettion  it  :  God  is 
a  being  of  infinite  fullnefs  and  perfea:ions,a  felf-fu/licient 
and  an  all  fuflicient  good  ;  and  man  an  indigent,  helplefs, 
dependant  creature,  full  of  wants,   and  obnoxious  to  dan' 
gers.      2.   That  prayer  is  not  only  an  ineilimable  privilege 
but  an   indifpenlible   duty  :      So  folicitous  is  God  for  our 
welfare  and  happinefs,  that  he   makes  our   privilege  our 
duty,  by  the    authority  of  his   command  ;   fo  that  we   are 
at  once  ungrateful  to  God,  and  unjuft  to  ourfelves,  in  the 
moft  exalted  degree,  if  we  do  not  pray  to  him,  andip.-ead 
our  wants  before  him.  5.  That  this  duty  of  pra\  er  is  not 
an  occafional  but  a  conlfant  duty  ;    Men  citght  itl-x'avs   fy 
pray;   That  is,  I.    At  alljfeafonahle  times  and  fit  opp'ortu- 
nities  :    We  are  faid  to  do  a  thing  continually,  when  we  do 
it  fe.ifonabIy.   Now  the  feafons  for  prayer  are  morninT  and 
evening,     As  the  morning  and  evening  facrafice  was*con- 
ftant  among  the  Jews,  and  the  fire  was  always  upon  the 
altar,  and  never  went  out  ;  fo  he  that  prays  morning  and 
evening,  may  be  faid  to  be  injtant  in   prayer,  and  fj  pray 
without  ceafmg.   2.  Alwaystopray,  is  an  endeav<;ur  always 
to  keep  the  heart  in  a  praying  frame,  and  to  be  very  fre- 
quent in  offering  up  pious  tjaculati.)ns,   and  (hort- mentjl 
prayers  to  God,  as  occafion  fhall  offer  ;    when  in  the  field, 
in  the  fhop,  in  the  bed  when  deep  departs,   in  the  jiiurney 
when  alone,  this  may  be  done  advaniageoiifly,  without  I<,)s 

Mm  2 


a^e? 


St, 


LUKE. 


CnAr.  xviii. 


of  time,  and  acceptably,  v^ithoDt  danger  of  hypocrify, 
whicii  too  often  mingles  itfelf  with  our  more  fet  prayers. 
4.  We  inuft  n  ot  only  pray  conll«ntly ,  but  pray  fervently, 
yea,  importunately;  if  we  would  pray  fuccefsfuliyjWe  niuft 
cry  to  God,  as  the  widow  to  the  judge  :  Vehemepcy  and 
importunity  are  both  helps  and  ornaments  to  prayer;  they 
both  fortify  and  beautify  our  prayers ;  they  pierce  the  hea- 
vens, and  oiFer  an  holy  violence  to  God  :  Oiatiu  vincil 
invinclhll'.m  et  I'tgat  Oir.nipotentem  ;  hdc  vis  Deo  grata  </}, 
lays  Tertullian  ;  "God  delights  in  fuch  importunity." — 
— N evert  be  lefs  ,-jjhen  the  Son  of  man  cometb  Jliall  he  find 
faith  on  the  earlb?  If  by  the  Son  of  man's  coming, '  wc  un- 
derllaiiu  ChrilVs  coming  in  judgment  againft  Jerufalem, 
then  the  feiife  is  this;  "That  when  becomes  to  take 
vengeance  on  the  obltlnate  Jews,  andtodeftroy  their  city 
he  will  find  but  little  faith,  and  patient  waitinjr  for  help 
froin  God,  in  the  land  of  Judea,  and,  confequently,  little 
importuning  him  with  inceflant  cries  and  ftipplicaiions,  as 
this  poor  widow  did  the  unjuft  judjre,"  2.  If  by  the  Son 
of  man's  coming,  we  underftand  Chrifl's  coming  to  judge 
the  world  at  the  laft  day,  then  the  fenfe  is,  "When  he 
Cometh,  he  will  find  hut  few  faithful  ones,  comparatively 
fpeakJng  ;  he  will  find  but  fewfmcere  and  ferious  chriftians 
in  whom  the  genuine  efTefts  and  fruits  are  found."  Learn, 
That  when  Chrift  (hall  come  to  judgment,  he  will  find 
comparatively,  very  few  whofeheart  have  not  fainted, and 
very  many,  who  through  the  power  that  temptation  has 
upon  the  frailty  of  human  nature  are  fallen  away  :  When 
the  Son  of  man  cometh,  -will  he  find  faith  on  the  earth  ? 
Verily,  but  little  faith,  and  fevv  faithful  ones. 

9  f  And  he  fpake  this  parable  unto  certain  which 
truftcd  in  themfelves  that  they  were  righteous,  and 
defpifed  others:  10  Two  men  went  up  into  the 
temple  to  pray  ;  the  one  a  Pharifee,  and  the  other 
a  publican.  1 1  The  Pharilee  ftood  and  prayed  thus 
with  himfelf,  God,  I  thank  thee,  that  I  am  not  as 
other  men  are,  extortioners,  unjuft,  adulterers,  or 
even  as  this  publican.  12  I  fall  twice  in  the  week, 
I  give  tithes  of  all  that  I  polTefs.  13  And  the  pub- 
lican, {landing  afar  off,  would  not  lift  up  lo  much 
as  his  eyes  unto  heaven,  but  fmote  upon  his  breaft., 
faying,  God  be  merciful  tome  a  fmner.  14  I  tell 
you,  this  man  went  down  tohishoufejuflified  rather 
than  the  other :  for  every  one  that  exalteth  iiimlelf 
fliull  be  abafed ;  and  he  that  humbleth  himfelf  iball 
be  exalted. 

The  defign  and  fcope  of  our  Saviour,  in  this  parable,  is 
to  reprove  and  condemn  the  Pharifees,  and  in  them  all 
other  ftlfjufliciaries,  who  having  a  high    opinion  of,  and 

trufting  in  their  o.v  n  righteoufnefs,  defpifed  others,  as  vile  ^^"abic'iohnnthairall  pompous  performances  whatfoever 
perfons,  whole  religion  isnot  accompanied  with  olteiitation  ^^^^  laflW/The  publican  being  thus  condemned  of  him. 
and  whopretend  not  to  fuch  extraordinary  degreesot  them-  '  -    .     o  .•    <     /■ 

fclves.  And  the  parable  further  Siews,  Tiiac  au  hwnhle 
fcifcondemncd  prifoner,  who,  though  he  has  been  wicked 
is  now  fenfible  of  it,  and  with  fbame  and  forrow  confeHes 
It  before  God,  is  more  acceptable  than  he  that  vaunts  of 
XL)  virtue^  and  reds  iu  the  outward  duties  of  religion;  Uis 


pride  and  exaltation  of  himfelf  /hall  abafe  him,    while  th« 
other's  humility  (hall  exalt  him.   This  is  the  general  fcope 
of  the  parable  :   The  particular  obfervationv  from  it  are 
thel'e  :    i.  The  Pharifee  and  the  publican  both  pray;  they 
both  pray  together  in  the  place  of  prayer,  the  holy  temple; 
and  they  both  pray,  eipudfc,  with  and  within   themfelves. 
Where  the  duty  and. action  is  the  fame, there  may  beavjft 
difference  in  thepurpofc  and  intention  :  Doth  an  humble 
faint  pray?  I'o  may  an  haughty  hypocrite  :  Tvjo  mtn  went 
i/f)  ititj  the  temple  to  pray,  the  one  a  Pharifee,  the  other  a  pub- 
lican.   2.   The  Pharifees  prayer  :   He  ftood  and  prayed -Mith 
himfelf,  Cod,  I  thank  thee,  kc.      Where  «9/?,  Hisgclture; 
Heftood  and  prayed:  Standing    and  kneeling  are    praying 
gellures,  but  fitting  is  a  rude  indecency,  except  incafesot 
necelhty.    "In  prayer  (fays  pious  Bifliop  Hall)  1  will  either 
"  ftand  as  a  fsrv.int  to  mv  mafter,  or  kneel  as  a  fubject  to 
"  my  prince."     Note  father.  It  is  laid,  he  frayed,  but  here 
is  not  one  petition,  but  thankfgiving;  Cod  1  thank  thce,8ic. 
Wlience  learn,  That  thankfgiving  is  apart   of  prayer  : 
Hannah's  prayer,  as  it  is  called,  1 .  Sam.  ii.  is  a  canticle,  or 
fong  of  praife:  We  then  pray  heft,  when  we  praife  God 
molt.     Again,  See  the  Pharifee's  pride  in  this  his  prayer: 
This  proud  beggar  (hews  not  his  wuunds,  but  his  worth, 
not  his  rags  but  his  robes,  not  his  inifery  but  his  bravery, 
he  brings  God  almighty  in  a  reckoning  of  his  fervices  ;  / 
Jaft  t'jaice  a'jieek,  1  give  alms  of  all  that  I  p''lpfs;  and  thanks 
God  more,  that  others  were  bad,  than  that  himfelf  was  good 
Had  the  Pharifee,  with  an  humble  mind,  thanked  God  for 
his  retraining  grace, that  though  he  was  not  fo  good  as  h« 
fhould  be,  that>eihe  wasnoifo  vile  and  badas  feme  others, 
this  had  been  no  fault  ;  but  when   he  comes  before   God 
withaprCmdandfcornfiil  mind, inwardly  pleafed  that  others 
wercfo  bad,andfomuch  worfethan  himfelf,  giving  thanks 
rather  for  others  badnefs  than  for  hisowngoodnr fs;  ihisis 
a    wickednefs   incident  to  none    but  deviliih  dilpoliticns. 
Learn  hence,  That  whatfocvtr  (hews  of  goodtiefs  an    hy- 
pocrite may  make,  yet  he  is  inwardly  glid  of,  and  takes  a 
fecret  delight  in,  others  badnefs-.     God,  I  thank  thee,  that! 
am  not  as  this  publican  ;   which  was  a  kind  of  triumph  and 
proud  infi:ltation,  over  the  poor  publican  ;  he  would  feen* 
to  thank  God  that  he  was  not  lb  hsi  as  the  publican, when 
indeed  he  was  glad   that  the  publican  was  not  fo  good  as 
hmifelf.     3.   The  publican's  behaviour  :   In   an  hunible 
fifrhtand  fenfe  of  his  own  fmfulnefsand  unworthinels,  he 
Jiood  cifar  off,  probably  in  the  courtof  Gentiles,  where  alF 
forts  of  fiiiners  might  come  ;  acknowledging  thereby, that 
he  was  unworthy  to  come  near  the  holy  majefty  of  God;: 
not  prefuming  to  lift  up  his  eyes  to  heaven,  that  place  of  per- 
feft  hulinefs  and  purity  ;    but  like  a  true   felf-condemned- 
patient,  Imote  upon  his  bread,  and,   in  bitter  remorfe   of 
h\i\,  ^ji'u\.  Cod,  he  merciful  tome  a  finner.     Hence    learn. 
That  a  truly  humble  temper  of  mind  well  becomes  us  ia 
all  our  approaches  and  addre(res  to  God   and  is  more  .'ic-' 


felf,  departs juibhcd  by  God:  He  went  doiun  to  his  houfe 
juf/lfied  rather  than  the  Pharifee:  the  Pharifee  juflifif  d  him- 
felf.but  the  publican  was juftified  by  God.  Thericc  learn^ 
That  a  penitent  fiimer,  who  is  indeed  poor  in  fpirit,  isfar 
more  citeemed  of  God^  than  he  that  makes  long  prayers^ 

faft« 


Chap.  TL\ni. 


St.       L    U    K    E. 


277 


fafts  often,  tithes  all  hit  fabftance,  and  prides  hinifelF  in 
all  this.  Without  humility  all  is  vain  glory  and  hypocri- 
fy  ;  and  the  feeming  molt  fandlified  peiTon,  that  has  it 
rot,  is  like  a  painted  fepukhrCj  beautiful  without,  but  full 
of  rottennefs  within- 

15  9  And  they  brought  unto  him  alfo  infants, 
that  he  would  touch  them:  but  when  kis  difciples 
faw  iV,  they  rebuked  them.  16  But  Jefus  called 
them  unto  hiin,  and  faid,  Suffer  little  children  to 
come  unto  me,  and  forbid  them  not:  for  of  fuch  is 
the  kingdom  of  God.  17  Verily  I  fay  unto  you, 
Whofoevcr  fhall  not  receive  the  kingdom  of  God 
as  a  little  child,  ftiall  in  no  wife  enter  therein. 

Ol/erve  here,  i.  A  folenin  aftion  performed;  children, 
infants,  i'uckiiip;  children,  as  the  word  fignifies,  are  brought 
to  Chrift,  thnt  he  might  blefs  them  ;  the  parents  looking 
upon  Chriftas  a  prophet,  as  a  great  and  extraordinary  pro- 
phet, perfuade  theinfelves,  thatby  his  prayers,  and  laying 
his  hands  on  their  children,  they  fhould  be  prefer  ved  from 
bodily  difcafes,  and  from  Satan's  power,  that  he  would 
confer  upon  them  all  needful  bleiTings.  Learn,  i.  That 
infants  are  capable  of  benefit  by  Jefus  Chrift.  2.  That  it 
is  the  beft  ofH'.e  that  parents  can  perform  unto  their  chil- 
dren, to  bring  them  unto  Chrift,  that  they  may  be  made 
partakers  of  that  benefit.  '^.  That  if  infants  are  capable 
of  benefit  by  Chrift,  if  capable  of  his  blefllng  on  earth,  and 
jirefence  in  heaven,  if  they  be  fubjefts  of  his  kingdom  of 
grace,  and  heirs  of  his  kingdom  ot  glory,  then  nny  they  be 
baptized  ;  for  they  that  are  wichin  the  covenant,  Aifts  ii. 
39.  have  a  right  to  the  privileges  of  the  covena?it,  and  to 
baptifm,  the  feal  of  the  covenant :  and  if  Chrift  denies  not 
infants  the  kingdom  of  heaven,  which  is  the  greater,  what 
rcalbn  have  his  niinifters  to  deny  them  the  benefit  of  bap- 
tifm, which  is  the  lefs?  4.  That  Chrift  will  have  all  his 
difciples  and  followers  to  refenihle  little  children  in  fuch 
properties  wherein  they  may  be  prttternr,  to  them,  viz.  in 
humility  and  innocence,  in  freedom  from  malice  and  re- 
venge, in  doeibility  and  teachablenefs,  in  cleaving  to,  and 
depending  upon  their  pirents,  and  in  contentednefs  with 
their~condition  ;  WtK/'^'Vcr  PjcU  Mt  receive  the  kingdom  nf 
Cod  as  a  Utile  child,  jhall  in  no  lui/e  enter  therein. 

18  And  a  certain  ruler  afked  hrm,  faying,  Good 
Maftcr,  what  fhall  I  do  to  inherit  eternal  life  ? 

We  have  here  a  confiderable  perfon,  a  ruler,  coming  to 
Chrift  with  an  important  queftion  in  his  mouth,  What  muft 
I  do  to  inherit  ettrnallifc?  Where  «o/e,  r.  Hebelieves  the 
certainty  of  a  future  ftate.  2.  He  profefTes  a  defire  of  an 
eternal  happinefs  in  that  ftate.  3.  He  declares  his  readi- 
iiefs  and  willingncfs  to  do  fome  good  thing  in  order  to 
the  obtaining  of  that  happinefs.  Hence /c<7rM,  That  the 
light  of  nature  or  natural  religion,  teaches  men  that  gocd 
works  are  necelTary  to  falvation  ;  or  that  fome  good  thing 
muft  be  done  by  them  who  at  death  expetT:  eternal  life  ; 
it  ii  not  talking  well,  and  profefling  well,  but  living  well, 
that  entities  us  to  heaven  and  eternal  life. 

19  And  Jefus  faid  unto  him,  Why  callefl  thou 
me  good?  noneii  good,  lave  one,  that  «  God. 


Our  Saviour  here  reproves  this  perfon  for  calling  him 
good,  when  hedid  notownhim  tobcCod  ;  faying  There-  is 
none  good,  that  is,  eflentially  and  originally  qood,  abfolute- 
ly  and  immutably  good,  but  C'td only  ;  nor  any  derivative- 
ly good,  but  he  that  receives  hisgoodnefs  from  Gud  alio. 

20  Thou  knoweft  the  cwnmandments,  Do  not 
commit  adultery,  Do  not  kill.  Do  not  ftcal,  Do 
not  bear  falfe  witnels.  Honour  thy  father  ^nd  tliy 
mother. 

Note  here,  That  the  duties  direfted  to  by  our  Saviour 
are  the  duties  of  the  fecond  table,  nothing  being  a  better 
evidence  of  our  unfeigned  love  to  God,  than  a  fincere 
performance  of  our  duty  to  our  neighbour  :  Love  to  man 
is  a  fruit  and  teftimony  of  our  love  to  God.  Learn  thence. 
That  fuch  as  are  defective  in  the  duties  of  the  fecond  ta- 
ble, charity  and  juftice  towards  man,  do  make  but  a  coun- 
terfeit fhew  of  religion,  though  they  pretend  to  the  high- 
eft  degree  of  holinel's  and  love  towards  God. 

2 1  And  he  faid,  All  thefe  have  I  kept  from  my 
youth  up. 

This  alTertion  might  be  very  true,  accordingto  thePha- 
rifees  fenfeand  interpretation  of  the  law,  which  condemned 
only  the  grofs  outward  aft,  not  tiie  inward  hifts  and  mo- 
tions of  the  heart.  An  external  obedience  to  liie  letter  of 
the  law  this  man  might  polfibly  have  performed ;  this 
made  him  think  wellofhimfclf,  and  conclude  thegoodnefs 
of  his  own  condition.  Learn  hence,  flow  prone  men  are 
to  think  beft  of  themfelves,  and  to  have  too  high  an  opi- 
nion of  their  owngooduefsand  riglueoufnefs  before  God; 
this  is  very  natural,  but  dangerous  and  fatal. 

22  Now  when  Jefus  heard  thcfe  things,  he  faid 
unto  him.  Yet  lackefl  thou  one  thing  :  fell  all  that 
thou  haft,  and  diflribute  unto  the  poor,  and  thou 
fhalt  have  treafurein  heaven :  and  come,  follovv  me. 

Here  o/'/i-rre,  I.  Our  Lord's  admonition,  Tet  lachji 
thou  one  thing,  which  was  true  felf-denial,  in  renouncing 
the  fin  of  covetoufnefs,  and  the  inordinate  love  of  worldly 
wealth.  We  ought,  in  the  i\iidft  of  our  abundance,  to 
maintain  2  readinefoof  difpoGilon  to  part  withall,  for  God's 
fake,  that  is  dear  unto  us  in  this  world.  2.  Our  Lord's 
itjjunftion,  Sell  all  that  thov.  hajt  and  give  to  the  poor.  This 
was  not  a  common,  but  a  fpecial  precept,  given  particu. 
larly  to  this  rich  man  for  trial;  like  that  given  to  Abra- 
ham, Gen.  xxii.  and  to  convince  him  of  his  corrupt  con- 
fidence in  riches  :  Yet  is  the  precept  thus  far  for  gener.il 
ule  to  us  all,  to  teach  us  to  contemn  worldly  poflefiions, 
as  to  be  willing  to  part  with  them  all  at  God's  plejfiire, 
and  when  they  prejudice  our  falvation. 

23  And  when  he  heard  thi.s,  he  was  very  fcrrow- 
ful :  for  he  v/as  very  rich. 

Here  note,  The  efftift  which  oar  Saviour's  admonition 
had  upon  this  perlon  ;  He  ivas f.rrij-wfll.  Learn  thence, 
1  hat  carnal  men  are  exceedingly  fcrrowful  when  they 
cannot  win  hea^'en  in  their  own  way.  1.  That  fuch  as 
are  wedded  to  the  world  will  renounce  Chrift  rather  than 
the  world,  when  the  world  and  Chrift  ftand  in  ccmpeti:ion. 

24  And       • 


a  73 


L    U    K    E. 


CiiAr.    XV! ir. 


24  And  when  fclus  faw  tluu  he  was  very  for- 
roivful.  he  laid,  how  hardly  Ihall  they  that  have 
rjclies  cnicr  into  liic  kingdom  ot"  God  !  2f,  For  it  is 
cvrfier  tor  a'camel  to  go  throuj^h  a  nccdk-'s  eye, 
than  for  a  rich  man  toenter  into  the  kingdom  of  God 
26  And  they  that  heard  it,  faid  Who  tlicn  can  be 
iavcdi'  17  And  he  faid,  The  thinj^s  which  arc  im- 
polfible  with  ii;cn,  are  podible  with  God. 

Our  holy  Lord  lakes  occalio.ti,  froui  ihe  rich  man's  de- 
parture front  aim.  to  difcourfe  concerning  the  djiiger  of 
riches,  an  I  tlie  Jitficultiesthat  attend  rich  men  in  their  way 
to  heaven.  From  whence  we  may  coUtcc  and  jrather,  i. 
Thic  ricii  men  do  certainly  meet  with  more  difficidties  in 
their  wav  to  heaven  than  othrr  men  ;  it  is  diHicidt  to 
\\i;hdraw  their  .iffeclinns  fromlriche.';,  to  place  their  fu- 
jjrelne  love  upon  God  in  the  niidll  of  their  riches,  and  to 
depend  entirely  upon  God  in  a  rich  condition  ;  For  the  rich 
ni.,u's  \uia!th  is  his  (irong  tower.  2.  That  yet  the  fault 
lies  not  in  riches,  but  in  rich  men,  who  by  placing  their 
:riill,  and  repofing  their  confidence  in  riches,  do  render 
vheir  fa'.v.ition  diflitult,  if  not  iinpofiible.  5.  Oiir  Lord's 
proverbial  fpecch  ofacameli  going  through  the  eye  of  a  nee- 
dle, implies  thus  much,  That  it  isnot  only  a  great  difficuU 
ty,  but  an  utterimpoilibility,  for  fuch  as  abound  in  world- 
ly wealth,  and  place  their  conlidence  therein,  to  be 
laved,  V.  ithonc  an  extraordinary  graceand  alhrtance  from 
Coii.  It  is  hard  for  God  to  make  a  rich  m.<n  happy,  be- 
caufe  he  thinks  himfelf  happy  without  God.  4.  1  hat  as 
tlifficult  and  impoHible  as  this  may  feem  romen,  yttjnothing 
is  impoflible  with  God;  he  can  change  the  heart  of  the 
rich,  by  the  rich  and  powerful  influences  of  bis  holy  Spi- 
rit :  7 hilt  which  is  imp'jjfihle  with  man  '■*  t'^ff-l'^^  wUhGod, 

28  Then  Peter  faid,  Lo,  we  havo  left  all,  and 
followed  thee.. 

It  was  well  donfc,  and  wifely  dene  of  Peter  to  leave  all 
nnd  follow  Chrift  :  it  was  the  bell  bargain  he  ever  made 
in  all  his  life.  But  'tbftrve.  How  he  magnifies  th:it  little  he 
liaH  left  for  Ciirirt.and  nfiieri  it  inw-th  a  note  of  admira- 
tion ;  Lo  .'  we  hcwe  Irft  all,  and  followed  thre  Learn 
hence,  That  though  it  be  very  little  that  we  fuffer  for 
Chrill,and  have  to  forfake  upon  his  account,  yet  we  are 
prone  to  magnify  and  admire  it,  as  if  it  vereof  fon-e  great 
matter.  Lord,  fays  Peter,  ivi'hjve  left  all.  "What  all, 
man,  hadft  thou  to  leave?  a  few  ragged  net?,  and  a  tat- 
terred  fiflierboat ;  a  ^reat  nil,  iYideed,  ne.st  to  notliingat 
all,  fcarce  worth  mentioning  ;  and  yet  how  it  is  magnified! 
Beh'jld  we  have  It  ft  ail,  and  followed  thee. 

29  And  he  faid  unto  thcin,  Verily  I  fay  unto  you 
there  is  no  man  that  haih  left  houfe,  or  parents,  or 
"brethren,  or  wife  or  children,  for  the  kingdom  of 
God's  fake.QoWho  Ihall  not  receive  manifold  more 
in  this  prelent  tiim-.  and  in  the  world  to  come  life 
gverlafting. 

Olferve  here,  Theienity  andkindnefsof  our  Lord'sgra- 
cious  anfwer  :  he  tells  his  difciples.  Thai  they  who  had 
left  all  and  followed  him;  fliould  beuo  lofcrsby  hitn  ;  that 


is,  Ml  this  wcr' J,  they  fliall  receive  manifold.  Sr.  Mark 
fays,  jIii  hundred  fold:  But  iiovv  Co?  Non  fjrmoliter,  fed 
eminenter  ;  von  injptci(,fedin  valorc ;  "Nut  in  kind,  but 
in  equivalency,  not  an  hundred  brethren  arwl  fiftc-rs,  and 
piifielFions  in  kind,  but  lie  Ihall  enjoy  all  that  in  God,  which 
all  creatures  would  beto  him,  if  they  were  luultiplied  an 
hundred  times.  O  the  landifying  gifts  and  Idvin;^  gr.iccs 
the  liipporting  comforts  and  ravilhing  confulatious  ol  the 
holy  Spirit,  are  a  fulfitient  compenfation  for  any  thhig  for 
Hiore  than  all  that  we  can  part  with  forlhe  fake  of  Chrift. 

31  H  Then  he  took  unto  him  the  twelve,  and 
faid  unto  them.  Behold,  we  go  up  to  Jerufalcm.and 
all  things  that  are  written  by  the  prophets  concer- 
ning the  Son  of  man  fhali  be  accomplilhed.  32  For 
he  (hall  be  delivered  unto  the  Gentiles,  and  fliallbe 
mocked,  and  fpitefully  entreated,  and  fpitted  on  ; 
33  And  then  fhall  fcotirge  him,  and  put  hun  to 
death:  and  the  third  day  he  fhall  rife  again.  31 
And  tluv  undcrflood  none  of  thcfe  thin  i^s;  and  this 
faying  was  hid  from  them,  neither  knew  tliey  the 
things  which  were  fpoken. 

We  find  our  blelTed  Saviour  very  frequently  acquainting 
his  difciples  with  hisapproaching  fulFtrngs,  to  prf  vent  the 
olTtnce  that  they  might  take  at  them,  when  thcprovidence 
of  God  brought  them  on  :  hisdtfign  was,  to  arm  ilieni 
with  CN.pect.ition  of  his  fufferings,  and  to  quicken  them  to 
preparation  for  their  own  ;  yet  it  is  here  Did,  That  difci- 
fles  undcrflood  none  0)  thrfefayings  :  Whyfo?  were  not 
the  words  eafy  enough  to  be  underftood  ?  Yes,  but  thty 
could  not  reconcile  them  to  the  notion  of  the  Mediah 
which  they  drank  in  ;  they  concluded  he  fliould  be  a  tem- 
poral prince  ;  but  could  notconcei\e  how  he  that  fliould 
redeem  IlVaelfliouldd'e,  and  be  thu<  b.irb.trooily  ufed.  We 
jiad  great  need  to  confider  wtll  v.  hat  notions  ^m'  have  con- 
cerning the  thing;  of  God,  before  we  entertain  them; 
for  fall'e  notions  once  taken  up,  are  not  without  great  dif- 
ficulty laid  down. 

35  f  And  itcamctopafs,  that,  as  he  was  come 
nigh  unto  Jericho, a  certain  blind  man  fat  by  the  wav 
fide  begging  :  36  And  hearing  the  multitude  pafs 
by,  ho  alked  what  it  meant.  37  And  they  told  him 
that  Jcfus  of  Nazareth  palFeth  by.  38  Andhecricd 
faying,  Jefus  thou  Son  of  David  have  merry  on  me. 

39  And  they  which  went  before,  rebuked  luni,  that 
he  fliould  hold  his  peace :  but  he  cried  fo  much  the 
more,   thou   Son  of   David  have  mercy   on  me. 

40  And  Jefus  Hood,  and  commanded  him  to  be 
brought  unto  him  ;  and  when  he  was  come.near.  he 
alkcd  him,  41  Saying,  What  wilt  thou  thati  fliall 
do  unto  thee  ?  and  he  fi'id.  Lord,  that  I  may  receive 
my  fight:  42  And  jefus  faid,  unto  him.  Receive  thy 
fitjht  :  thy  faith  hath  faved  thee.  43  And  immedi- 
ately he  received  his  fight,  and  followed  him,  glori- 
fying God:  and  all  the  people,  when  they  faw  it; 
gave  praifcunto  God. 

This 


Chap.  5ctx. 


St. 


L     U     K    E. 


75 


This  chapter  cijnclades  with  tiie  recital  of  a  famous  mi- 
racle wroujjht  hy  our  Saviour  on  a  bjinii  man,  whom  St. 
Mark  calls  Bartimeus.  Where  we  have  o//frva/'/<:,  i.  The 
blind  man's  faitli,  in  acknowledging  Chrift  to  be  the  Mef- 
fiah  ;  for  fo  much  the  title  of  Son  of  Diivhi  diti  import. 
I-  His  fervency  as  well  as  faith  j  he  cried  toChrift  for  the 
mercy  of  heading.  Have  mercy  on  rne  tknt  fun  of  David, 
A  true  fenfe  of  want,  either  bodily  or  fpiritu.il,  will  caulc 
a  foul  to  cry  to  Cariit  with  earnelhicfs  and  importunity.  ;?. 
The  great  compailion  andtendi^rnefsof  Chriit  towardsthis 
blind  man  ;  H'- Jlii'iilJtUl,  he  called  him,  and  enlightened  his 
eyes.  4.  Before  Clirift  would  relfore  the  blind  man  to 
light,  he  mult  fenlibly  complain  of  the  want  of  fight,  and 
cry  unto  him  for  it.  Chrill  knows  all  his  creatures  wants, 
but  takes  no  notice  of  them,  till  they  make  them  known  to 
him  bj  prayer.  1;  How  much  Chrill  magnil^Ca  faith,  what 
he  attributes  to  it,  and  ho^v  he  rewards  the  leaft  exercife 
of  it ;  ji-fusfaiJ,  Thy  faith  hath  ftivtd  thee.  Note,  6.  In 
what  w.Ty  and  manner  the  blind  man  doth  exprels  his 
thankfulnefs  to  Chrift  for  liis  recovered  fight,  hi'  followed 
him,  gl'jrifyini;  God.  Mercy  received  from  Chrift  is  thfii 
well  impro\ed,  when  it  engages  us  to  foilo'v  Chri(t  ;  this 
ihould  be  tiie  etfed  of  all  falvations  wrought  for  us.  He 
praifctli  God  befl,  that  ferveth  him  moll  The  life  of 
thankfulnefs  conlifts  in  the  holinefs  of  the  life. 


CHAP.     XIX. 

AND  Jefus  entered  and  palTed  thiou:^h  Jeri- 
cho. 2.  And  behold,  ^Af  re  wai  a  man  named 
Zacclicus,  which  was  the  chief  among  the  publi- 
cans, and  he  was  rich. 

The  hiltory,  which  relates  the  calling  and  converfionof 
Zaccheus  the  publican,  is  ulliercdin  with  a  note  of  wonder, 
Behold,  there  was  a  man  named  Zaccheus.  It  is  both  great 
and  good  news,  to  hear  of  a  foul  converted  unto  God; 
efpecially  fuch  a  remarkable  (Inner  as  Zaccheus  was  ;  For, 
I.  He  was  by  profelilon  a  publican;  a  calling  that  carried 
extortion  in  its  face,  and  bade  defiance  to  his  converlion  ; 
yet,  behold,  from  the  toll-booth  is  Zaccheus  called  to  be 
a  dilciple,  and  Matthew  an  apoftle  :  Such  is  the  freenefs 
pf  divine  grace,  that  it  often  calls  the  greateft  of  (inners, 
and  'riunphs  in  their  powerful  converlion.  2.  He  was  a 
chiefpublican,  and  probably  one  of  the  chief  of  linners ;  yet 
behold  him  among  the  chief  of  faints.  Lord!  what  peni- 
tent need  defpair  of  thy  mercy ,  when  he  fees  a  publican, nay 
the  chief  of  publicans,  gone  to  heaven?  3.  It  is  added, 
as  a  farther  circumft.ince,  that  he  was  rich  ;  his  trade  was 
not  a  greater  obftjcle  to  his  converfion  than  his  wealth: 
not  that  there  is  any  malignity  in  riches,  conlidered  in  them  - 
ielves,  but  they  become  a  fnare  through  the  corruption  of 
our  natures.  Zaccheus  hid  not  been  fo  famous  a  convert 
if  he  had  not  been  rich  ;  if  more  difficulty,  yet  was  there 
more  glory  in  the  converfion  of  rich  Zaccheus.  To  all 
thefe  might  bead('ed  a  fourth  circuniftance,  namely, That 
Zjccheus  wa?  converted  in  his  old  age,  after  a  long  habit 
of  (in  contrafted.  Such  inftances,  though  few,  has  God 
left  on  record  in  fcripture,  Abraham  and  ManalTes  in  the 
Old  Teftanient^  Zaccheus  and  Paul  in  the  New, 


3  And  he  fought  to  fee  Jefus  who  he  was, and  cotild 
not  for  the  prefs,  becaufe  he  was  little  of  ftaturo. 
4.  And  he  ran  before,  and  climbed  up  into  a  fyca- 
niorc-trce,  to  fee  him  ;  tor  he  was  to  pafs  that  way. 

Zacdieus  delired  to  fee  Jefus ;  this  was  a  light  that  few 
rich  men  defired  to  fee ;  the  fight  of  Cxfar's  fice  u])on 
their  coin  is  more  pleating  to  them,  than  to  fie  the  face  of 
Chriit  in  his  ordinances  ;  yet  it  was  not  fuch  faith,  but 
fancy  and  curiofiiy,  that  made  Zaccheus  d\mh  the  I'yca- 
more  tree  to  fee  Jefo? ;  but  the  curiofity  of  the  eye  g.ive 
occafiou  to  the  belief  of  the  heart ;  he  that  delires  to  fee 
Jefus  is  in  the  way  to  enjoy  him.  'Tis  good  to  be  near 
the  place  where  Chrift  is,  whatever  principles  bring  us 
tltither. 

5  And  when  [efus  came  to  the  place,  he  lookt^  J 
up  and  faw  him,  and  faid  unto  him;  Zaccheus, 
make  hade,  and  come  down;  for  tu-day  I  mull 
abide  at  thy  houfe.  6  And  he  made  haftc,  and 
came  down,  and  received  iiim  joyfully. 

What  an  inftance  is  here  01  Chrift's  prevailing  grace  and 
mercy  !  Zaccheus  climbs  up  intothelycamore  tofcc  Jtfus. 
Jelusfirft  feeks  him;  little  didZacchcus  think  that  Jelus 
fliould  call  up  his  eyes  to  him  ;  Chrift's  looks  a.e  conven- 
ing looks;  there  went  a  divine  power  along  with  them,  to 
change  the  heart  of  him  whom  he  looked  upon  ;  he  that 
could  heal  a  difeafe  with  the  hem  of  his  garment,  could 
change  an  henrt  with  the  glance  of  his  eye.  Ohftrve  far- 
ther, Chrift  does  not  only  note,  but  name  Zaccheus ;  He 
bids  him  come  down,  for  /\-  nitiJI  ahide  at  his  hou/r.  Wh.it 
a  fweet  familiarity  was  here!  Though  the  dilfercnce  be 
infinitely  great  betwixt  onr  Saviour  and  ourfelvcs,  yet  he 
treats  us,  not  with  a  majeftic  ftatelinefs,  but  with  a  gracious 
aft'ability.  Some  note.  That  Zaccheus  was  the  Hrft  rnnti 
we  read  of,  to  whofe  houfe  ChrilHnvited  hiu)l"eIf.{//A-ri;f 
laftly,  NVit!)  what  (peed  Zaccheu;  haftens  down,  and  with 
what  alacrity  he  entertains  our  Saviour  ;  curiofity  carried 
him  up,  but  love  brings  him  down,  and  he  entertains 
Chrift  joyfully  ;  but  alas!  it  was  but  for  a  few  hours. 
Lord,  hosv  great  is  the  hippinefs  of  that  man  that  receives 
and  entertains  thee,  not  for  a  day  or  a  year,  or  for  s  mil- 
lion of  years,  but  everlafiing  ages !  O  let  us  welcome  thee 
into  our  hearts  by  faith,  uhillt  we  are  here  on  earth,  and 
then  thou  «ilt  make  us  welcome  with  thyfelf  everlalling- 
ly  in  thy  kingdom. 

7  And  when  they  faw  it  they  all  murm.ured,  fay- 
ing. That  he  was  gone  to  be  guefi.  with  a  man  thai 
is  a  {inner. 

That  ii,  the  Pharifees  who  were  here,  were  hi^hfydif- 
conten'cd  that  Chrift  went  to  a  publican's  houfe,  whom 
they  looked  upon  as  the  worft  of  men  :  their  eye  was  evil, 
becaufe  Chrilt's  was  good.  Whither  ihould  the  phyfici-, 
an  go  but  to  the  (itk  ?  1  he  whole  need  him  not.  How. 
ever,  the  envious  Phiirlfees  cenfin-e  and  condemn  him  for 
it.  Lord,  who  can  hope  to  efcape  the  afperlions  of  cfn- 
forious  tongues,  whilft  fpotlefs  innocence,  and  perfeft  lio- 
linefs,  falls  under  the  lafh  of  them!  J:  is  fufiicient  for  the 
fervunt  to  be  as  the  m.ilter. 


8  And 


£8o 


St.      L    U    IC    E. 


Chap.  rvf. 


•  8  And  Zachcus  flood,' and  faid  unto  the  Lord, 
Behold,  Lord  the  lialf  of  my  goods  I  give  to  the 
poor;  and  if  I  have  taken  any  tfiing  froiu  any  man 
by  falfc  accufalion,  I  reflproium  I'ouri'old. 

Two  things  areh2rc  obfervable,  Tlie  greatnefs  of  his 
charity,  and  ihe  juftnefs  of  !iis  reftitution.  As  lo  his  ch^- 
tity,  (jhjirve,  i.  The  t'reer.e-.'s  of  it ;  not  //en// but  Jghc. 
2.  The  readincfs  of  it  ;  noilwill,  h\it  T  do  give,  3.  The 
j:iftnefi  and  honelly  of  it ;  my  goo/Js,  not  my  fpoils  ;  wl-jSt 
is  my  own,  and  not  rent  fioni  others  by  rapine  or  extor- 
tion.  4.  The  largenefs  and  extenfivenefs  of  his  charity; 
haif  of  my  gntds  •  not  an  inconfiderable  pittance.  <;.  The 
fitiiefs  of  his  charity  ;  to  tl>c poor,  not  to  the  rich  :  not  to 
his  heirs,  but  to  his  poor  neighbours.  Again,  as  liis  cha- 
rity was  large,  fo  his  rcflitution  was  juft  :  as  he  gave  half 
to  the  poor,  fo  he  redorcil  fcurfolci  to t/ie  -pronged.  What 
an  evidence  was  hereof  a  true  penitent  !  Confeflion  and 
fatisfadion  are  bo:h  found  with  him.  Whenever  repent- 
ance is  firicere  and  faving,  there  is  not  only  an  hatred  of 

ornier  fins,  but  a  vigorous  exercife  of  graces  contrary  to 

■'.ofe  fins. 

g  And  Jefusfaid  unto  him,  This  day  is  falvation 
come  to  this  houfe,  forfomuchas  lie  alfo  is  the  fon 
of  Abraham. 

That  which  Zaccheus  gave  to  the  poor,  was  nothing 
to  what  Chrift  gave  to  him;  it  was  but  drofs  he  gave  to 
them,  it  was  falvation  Ciirift  gave  to  him.  Where  is  the 
man  that  can  fay,  God  is  in  his  debt  for  afts  of  charity 
and  mercy  !  Where  is  he  that  will  not  own  God  to  be  the 
befl:  and  quickelt  paymafter  ?  This  day  is  falvation  come  to 
this  houfe  ;  it  is  thme  in  title,  and  ere  long  it  fliatl  be  thine 
in  pofielFion  ;  For  fo  nmcl^as  he  alfiif  a  Jon  'f  Abraham  ; 
that  is,  either  a  natural  fon  of  Abraham,  a  Jew  ;  or  a  fpi- 
ritual  fon,  a  believer;  the  heir  of  Abraham's 'faith,  which 
was  alfo  imputed  to  hiniforrighteoufnefs  lake.  O  hap- 
py Z.iccheusl  thou  haft  climbed  up  from  ti^iy  fyc.Tmore  to 
heaven,  and  by  thy  rhariiy  and  juftice  hath  purchafcd  to 
thyfelf  a  kingdom  that  fadeih  not  away. 

10  For  the  Son  ofmanis-come  to  feekandtofavc 
that  which  was  lofl. 

Cfhferve  here,  i.  A  defcription  of  man's  deplorable  ftate 
and  undone  condition,  he  is /^y?.  2.  The  care  of  Ciirift 
to  fcek  and  recover  man  out  of  that  loft  ftate  ;  The  Son  if 
rnar.lscometofekandtofave  that -ulich  is  hj}.  Learn 
I.  That  man's  condition  is  a  loft  condition,  and  every  un- 
generate  man  is  a  loft  man;  he  has  loft  his  God,  hio  foul, 
his  happineis,  his  excellency,  his  liberty,  his  ability.  2. 
1  he  great  errand  tha:  Chrift  came  into  the  world  upon,  it 
was  to  feek  and  to  fave  loft  fmners  ;  this  he  does  by  his 
hlcod,  by  his  word,  by  his  Spirit  and  by  his  rod. 

1 1  1[  And  as  they  heard  thefe  tilings,  he  added, 
and  fpake.a  parable  becaufc  he  v/as  ni^li  to  Jerula- 
lem,  andbccaufe  they  thought  that  the  kinj^dom  of 
Cod  fhouldiintnediately  appear.  12  He  faid  there- 
fore, A  certain  noblemaji  waiit  into  a  far  country  to 


receive  for  himfelf  a  l-ingdom,  and  to  return.  1 3 
And  he  called  his  ten  fervants,  and  delivered  therq 
ten  pounds,  and  laid  unto  them,  Occuppy  till  I 
come.  14  But  his  citizens  hated  him,  and  fent  a 
mefTa^c  after  him,  faying,  We  will  not  have  this 
man  to  reign  over  us.  15  And  it  came  to  pafswheu 
he  was  returned, having  received  the  kingdom,  then 
he  commanded  thefe  fervants  to  be  called  unto  him 
to  whom  he  had  given  the  money,  that  he  might 
know  how  mucheveiy  man  hid  gained  by  trading. 
16  Then  came  the  firft,  faying,  Lord,  thy  pound 
hath  gained  ten  pounds.  17  And  he  faid  unto  hnn 
Well,  thou  good  i'crvant :  becaufe  thou  hafl  been 
faithful  in  a  very  little,  have  thou  authority  over 
ten  cities.  18  And  the  fccond  came,  faying,  Lord, 
thy  pound  hath  gained  five  pounds,  ig  And  he 
laid  likewifeto  him,Be  thou  alfo  over  five  cities.  20 
And  another  came,  faying,  Lord,  ^behold,  here  is 
thy  pound  which  I  have  kept  laid  up  in  a  napkin:  21 
For  I  feared^hee,  becaufe  thou  art  anaufterc  man, 
thou  takeft  u^thattliou  laidefl  not  down,  andrea- 
pefl  that  thou  didfl  not  fow.  22  And  he  faith  unto 
him,  Out  of  thine  own  mouth  will  I  judge  thee, 
thou  wicked  fervant.  Thou  kncwefl  that  I 
was  an  auftere  man,  taking  up  that  I  laid  not  down, 
and  reaping  that  I  did  not  fow:  23  Wherefore  then 
gavefl  not  thou  my  money  into  the  bank,  that  at 
my  coming  I  might  have  required  mine  own  with 
ufury  .?  24  And  he  faid  unto  them  that  flood  by. 
Take  from  him  the  pound,  and  give  it  to  him  that 
hath  ten  pounds.  25  (And  they  faid  unto  him, 
Lord,  he  hath  ten  pound?.)  26  For  I  fay  unto 
you,  That  unto  every  one  that  hatli  fhall  be  given: 
and  from  that  hath  not,  even  that  he  hath  fhall  be 
taken  away  from  him.  27  But  thofe  mine  enemies, 
which  would  not  that  I  fliould  reign  over  them, 
bring  hither,   and  £I.iy  them  before  me. 

For  the  belter  nnderftandiiig  of  ihisparabfe,  we  mjft, 
I .  confider  the  occafion  of  it :  1.  The  dellgn  and  fcope  of 
it:  3.  ThekfTonsofinflruclion  which  our  Saviourinrciided 
us  by  it.  As  to  the  former;  the  occafion  of  our  Saviour's 
uttering  this  paraiile,  feems'to  be  this,  He  was  now  going 
up  to  Jerufalem  to  die  ;  fome  of  the  comp-iny  ^vere  of 
opinion,  That  he  would  immediately  enter  upon  his  king- 
dom, and  ad  as  a  temporal  prince,  delivering  them  from 
the  Roman;,  and  deftroying  his  and  their  enemies  :  He 
lets  them  underftand  the  quite  contrary;  that  he  muftdie 
/tnJ  rile  again,  and  afcend  into  h*^aven,  and  then  return 
sgainaiid  receive  the  kingdom  ;  and  that  he  was  now 
tuking  his  la(t  journey  to  Jeruf.ilem,  in  t-rJerto  that  end. 
The  defign  and  I'copc  of  the  parable,  together  with  the  in- 
terpretation of  it  is  this.  The  nQoLmiiK  here  mentioned,  is 
our  Saviour  himfeif,  who  in  his  ftate  of  great  humiliation 
was   but  like  a  nobleman  ;  Ms  i^alrg  inla  a  far   country, 

lignifies 


■i^HiH^ 


Chap.   xix. 


St.       L    U    K     E. 


281 


figiiifies  his  return  Irom  earth  to  hearen  ;  his  comirq  back 
again,  figiiifies  his  coming  to  judgment  ;  his  calling  his 
fervants,  and  deliveritig  them  thtir  talents,  intimates  to  us 
the  various  gifts  which  he  btftows  upon  the  fons  of  men, 
all  which  are  to  be  emplriyed  in  his  fervice,  and  injprovtd 
to  his  glory;  his  calling  his  fervants  to  an  arc-junt,  plainly 
fignifys,  1  hat  when  Chrill  coTues  to  jiuigmenr,  he  ^^ill 
hrtve  an  account  of  every  individual  perfon,  how  theyufed 
the  gifts,  anJ  improved  the  talents  entrulled  with  tlient  : 
and  that  they  may  expect  to  be  iiiip.iriiatiy  rewarded  ac- 
cording to  ti.t.T  works,  for  God  will  appear  a  righteous 
God,  and  wili  condemn  iinners  out  of  their  own  mouths, 
and  aniollcertainandfin.il  ruin  will  be  their  portion, 
whilft  thofe  that  were  faithful  in  hi;-  firvice  fliall  be  crowned 
witli  his  reward.  Now  from  the  whole  weniay  Icernthe^e 
leflbnsof  inftruc^ion:  i.  That  our  Lord's  (late  of  humilia- 
tion and  great  abafement  on  canh  being  paffed  over,a  glo- 
rious ftaie  of  exaltation  he  is  now  afived  at  in  heaven. 
God  his  exalted  him  with  great  triumph  to  hi.s  kingdom. 
2.  That  clothed  w  iih  infinite  ii<a}efly  and  power,  and  at- 
tended with  an  innumerable  hollof  angels  and  f.iints,  this 
exalted  Saviour  will  come  to  judge  angels  and  men.  3. 
That  in  the  mean  time  Chrill  varioufly  difpenfes  to  his 
fervants  particular  taicntf,  to  be  employed  and  improved 
fiir  his  own  glory  and  his  church's  good.  4.  That  there 
will  rnofl  certainly  be  a  reckoning  diy,  or  a  time  when  our 
Lord  will  take  an  account  of  men's  improving  thofe  gifts 
and  graces,  which  were  given  them  as fo many  talents  to  be 
improved  by  them.  i;.That  there  w  ill  be  degrees  of  hap- 
pincfs  and  niifery  in  the  other  world,  according  to  men's 
degrees  of  faitlifulnefs  or  negligence  in  this.  6.  That  it  is 
abominably  falfe  and  impious  to  charge  God,  as  being 
rigid  and  fevere  with  men,  and  requiring  impollibilities  at 
their  hands;  For  out  of  thtir  ovjn  niouths  Cod  -djitl  condemn 
them.  Laftly,  That  the  condition  of  God's  faithful  fer- 
vants will  be  unfpcakably  happy,  aaid  that  of  the  unprofi- 
table fervant  intolerably  miltrabie,  both  in  this  world  and 
in  the  next;  the  r  ghteouslhall  eiuerinto  the  joy  of  their 
Lord,  and  be  confirmed  therein, with  an  utter  impofiibility 
of  lonng  that  happinefs.  The  wicked,  wlw  would  not 
fubmit  to  Chrift's  authority,  (hall  not  be  able  to  refill  his 
power.  They  that  w  ould  not  fuiTer  Chrift  to  reign  over 
them,  (hall  at  the  laftday  be  brought  forth  and  llain  before 
him.     Thofe  mine  enemies,  that  would  not  that  1,  &;c. 

28  9  And  when  he  had  thus  fpoken,  he  went  be- 
fore, afcending  up  to  Jerufalem.  29  And  it  came 
to  pafs  when  he  was  come  nigh  to  ^Bclhpage,  and 
Bethany,  at  the  mount  called  the  mount  of  Olives,  he 
fent  two  of  his  difciples,  30  Saying, Go  ye  into  the 
village  over  againft  you:  in  the  which  at  your  enter- 
ing ye  fhall  find  a  colt  tied,  whereon  never  man 
fat :  loofe  him,  and  bring  him  hither.  3 1  And  if 
any  manaflcyou,  Why  do  ye  loofe /iwi  ?  thus  fliall 
ye  fay  unto  him,  Becaufe  the  Lord  hath  need  of  hini. 
32  And  they  that  were  fent,  went  their  way,  and 
found  even  as  he  had  faid  unto  them,  33  And  as 
they  were  loofing  the  colt,  the  owners  thereof  faid 
unto  them,  Why  loofc  ye  the  colt?    34  And  they 


Ciid,  The  Lord  hatli  need  of  hiai.  35  And  they 
brought  him  to  Jcfus  :  and  they  call  their  garments 
upon  the  colt,  and  they  fct  Jei'us  thereon.  36  And 
as  he  went,  they  fpread  their  clothes  in  the  way. 37 
And  when  he  was  come  nigh,  even  now  at  the  de- 
fcent  of  the  mount  of  Olives,  the  whole  multitude  of 
the  difciples  began  to  rejoice  andpraiie  God  with  a 
loud  voice,  for  all  the  mighty  wxjiks  that  they  had 
feen,  38  Saying,  Blefled  be  the  King  that  coincth 
in  the  name  of  the  Lord:  peace  in  heaven,  and  glory 
iiithehigheft.  39  yVnd  fome  of  the  Pharifees  Irom 
among  the  multitude  faid  unto  him, Mailer  rebuke 
thy  difciples,  40  And  he  anfwered  and  faid  unto 
them, I  tell  you,  that  if  thefe  fhould  hold  their  peace 
the  ftones  would  immediately  cry  out. 

Our  Lord  (as  it  is  noted  before)  was  now  upon  his  laft 
journey  to  Jerufalem,  where  he  w  as  to  Ihed  his  blood,  ann 
lay  down  his  life  for  the  redemption  and  f.ilvation  ofalol^ 
world;  and  it  is  oblervable,  what  a  double  demonflration 
he  gives  of  his  great  willingnefs  and  forwardnefe  to  go  up 
to  Jerufalem,  there  to  die.  i.Roth  St.  Luke  here,  arnj 
St.  Maik,  ch.  r..  32.  tells  us,  That  he  went  hi f  re  the 
company,  leading  the  way,  when  he  went'n  fuffer:  Lord? 
with  what  alacrity  and  holy  chearfulnefsdidlt  thou  manage 
the  great  woik  of  man's  redemption  ?  None  ever  went  lo 
willingly  to  a  crown,  as  thou  to  thy  crofs.  2.  Our  S.t- 
viour,  wlio  all  his  life  travelled  like  a  poor  man  on  foot, 
now  he  goes  up  tojcrufalem  to  die  for  us,  he  will  ride,  10 
fliew  his  great  forw  ardnefs  to  lay  down  his  life  for  us:  But 
what  was  the  beall  he  rode  upon  ?  an  afs's  colt;  to  fulfil 
that  prophery,  Zech.  ix.  9.  Tilt  ye  the  daughters  of  Sion, 
behold  thy  King  cometh,  riding  up'jn  an  afs  :  yea,  it  was  ■.\ 
colt  on  which  never  man  rode  before  ;  to  let  us  fee,  how 
the  moft  untamed  creatures  become  obfiqueous  to  Chriil, 
and  render  ihenifelves  fervrceahle  to  him  at  his  pleafure. 
It  was  alfo  a  borrowed  afs,  whereby  our  Saviour's  right 
to  all  the  creatures  was  manifefled  ;  and  accordingly,  he 
bids  the  difciples  to  tell  the  owner.  That  the  L',rd  h,ith  need 
cfhim  ;  not  your  Lord,  or  our  I.,ord,  but  the  Lord,  that 
iSj  he  that  is  Lord  of  the  whole  earth,  whfe  are  the  calile 
upon  ei  thoNfiind  hilii-.  Here  «'./e.  What  a  clear  anil  ftdl 
denionftration  Chrilb  gave  of  his  divine  nature;  of  hisoni, 
nifciency  in  forfeeing  and  foretelling  theevent;  of  his  om- 
nipoiency  in  inclining  the  heart  and  over-ruling  the  will  of 
the  owner,  to  let  ihe  tolt  go  ;  and  of  his  fovereignty,th,i£: 
as  he  was  Lord  of  the  creatures,,  h^could  command  and 
call  for  tlie  fervice  whenever  he  needed  them.  The  colt 
being  brought,  and  our  Saviour  fct  thereon  ;  objtive  next 
The  actions  of  the  multitude  in  acknowledging  Ghrift  to 
beourKiug;  ihey  fpread  iheir  cfeathesin  ihe  way,  calling 
their  garments  on  the  ground,  'for  him  to  ride  upon,  ac- 
cording to  the  cuftom  of  princes  when  tlicy  ri<!e  in  ftate  : 
yea,  the  inuliitude  do  net  ov.ly  difrobt  their  backs,  but 
expend  their  breath  in  joyful  acclamations,  and  loud  ho- 
fannahs,  wiSing  all  manner  of  profperity  to  their  meek  but 
mighty  prince.  \n  this  princely,  yet  poor  and  defpicable 
pomp,  doth  our  Savicur  enter  the  famous  city  of  Jerufalem. 
N  N  Oho.v 


«iSa 


St. 


LUKE. 


Chap,  xitv 


O  how  far'was  our  holy  Lord  from  aflefting  worldly  great- 
refs  and  gniuleur;  he  dflivired  that  glory,  which  worldly 
Jiearts  fondly  admire;  yet  becaufe  he  was_a  King,  he 
would  be  proclaimed  fuch  ;  and  have  his  kinfrdom  con- 
fetl'cd,  applaiidcil,  and  blelTed  :  but  that  it  might  appear, 
that  his  kingdom  was  not  of  this  world,  he  abandons  nil 
Kiorldly  magnificence.  O  glorious,  yet  h.miely  pomp!  O 
meek  but  mighty  prince  !  Lallly,  The  peevilh  envy  of 
the  witktd  Pharifees,  who  were  then  in  company  ;  they 
grudge  our  Saviour  this  poor  honour,  they  envy  him  this 
Imall  triumph  of  coming  into  the  city  upon  an  afs's  colt, 
attended  by  a  company  of  poor  people,  flrewing  the  ways 
with  b<'ii;Ti  of  trees,  with  ti  ifannahs  and  joyful  acclaim- 
fions:  Thsfe  people's  mouths  they  would  have  ilopped  ; 
Alj/fcr,  rebuke  thy  elifdples:  They  did  not  like  the  the  mulic- 
But  Ciirilt  tells  them,  That  they  labour  in  vain  to  fiip- 
pro-ls  the  tedimony  given  him  by  his  difciples,  for  if  they 
ffjoulJ  be  fiknt  the  Jtonci  ivoiilJ  cry  out  ;  yea,  cry  out 
limine  of  them,  for  neglecting  their  duty  :  As  if  Chiifl 
had  faid.  The  fpeechlels (tones  will  fpeak  and  gave  wimefs 
tome,  ifoicn  will  not.  Learn  hence,  They  that  are 
owned  of  God,  fliall  not  want  ownings  and  .witnefi'ings 
from  man  at  one  time  or  other,  in  one  way  or  other, 
though  the  envy  and  malice  of  men  do  never  fo  much 
gainlay  and  oppofe  it. 

4 1  1  And  when  he  was  come  near,  he  beheld  the 
city  and  wept  over  it, 

No  fooner  did  our  Saviour  come  \vithin  the  fight  and 
view  of  the  city  of  Jrrufalem,  but  he  burft  out  into  tears 
at  the  conlideration  of  their  obflinacy,  and  wilful  rcjejfting 
of  the  olFers  of  grace  and  falvation  made  unto  then  ;  and 
alfo  he  wept  to  confiderthe  dreadful  judgments  that  hung 
over  their  heads  for  thofe  fins,  even  the  utter  ruin  and  de- 
llruclion  of  their  city  and  temple.  Learn  hence,  i.  That 
good  men  ever  h^ve  been,  and  are,  menoficnder  and 
compaffionate  difnofitions,rorrowing  nor  only  for  iheir  own 
I'ufTerings,  but  'others  calamities,  a.  That  Chrift  fheds 
tears  as  well  as  blood  for  the  loft  world,  Chrifi  wept  over 
Jfrw/^A'/w,  as  sveil  as  bled  for  her.  3.  That  Chrill  was 
infinitely  more  concerned  for  the  falvation  of  poor  finners, 
than  for  his  own  death  and  fuffcrings;  not  the  fight  of  His 
own  crofs,  but  Jerufalem's  calamities  made  him  w  eep. 

42  Saying,  If  thou  hadfl  known,  even  thou,  at 
lead  in  this  thy  day,  the  things  a;/«cAWo?!g- unto  thy 
peace  !  But  now  they  are  hid  from  thine  eyes. 

By  the  things  belonging  to  their  peace,  we  are  to  nnder- 
ftand  the  prefence  of  Chrilt  amongft  them,  the  preaching 
of  the  gofpel  to  tiiem  ;  She  did  not  know,  that  is,  fhc  did 
not  coiifider,,Jhc  did  not  prize  and  improve  her  privi- 
leges, as  (he  ought,  but  flopped  her  ears  againfl  the  words 
ofChrifl  and  c^alVd  her  ears  againft  the  miraculous  works 
of  Chrill,  till,  at  laft  they  were  hidden  from  her  eyes. 
learn  hence,  t.  That  tlie  time  of  a  people's  enjoying 
•  he  light  and  Jiberty  of  the  gofpel,  is  a  limited  day,  it 
is  a  lliort  day.  Jf  thou  haajt  known  in  this  thy  day,  1, 
'i"lut  it  is  the  fad  and  ufual  lot  of  the  gofpel  not  to  be 
embraced  and  entertained  by  a  people  to  whom  it  is  in 
ni^rcy  lent,  till  it  be  too  lciie,and  the  linicot  ihtir  vilitalion 


be  pad  and  over ;  0  that  thou  hddji  known,  hut  now  thou 
flialt  never  know,  now  they  are  hid  from  thine  eyes.  But 
how  hid  ?  Wat  there  no  more  preaching  in  Jcrufalem  ; 
no  public  miniftry  after  that  day?  Yes,  behold  the  pati- 
ence and  mfrcy  of  Clirift  in  waiting  upon  this  people. 
After  this,  Chrift  fent  the  whole  college  of  apollles,  and 
they  preaclied  there  the  things  belonging  to  their  tempo- 
ral and  eternal  peace  ;  but  ihey  wanted  hearers  to  confi. 
der,  and  their  ruin  was  unavoidable. 

43  For  the  days  (hall  come  upon  thee,  that  thine 
enemies  fhall  caft  a  trench  about  thee,  and  com- 
pafs  thee  round,  and  keep  thee  in  on  every  fide, 
4  J  And  fhall  lay  thee  even  with  the  ground,  and 
thy  cliildrcn  within  thee ;  and  they  fliall  not  leave 
in  thee  one  ftone  upon  another :  becaufe  thou 
knewefl  not  the  time  of  thy  vifitation. 

Here  is  a  prophetical  predi(5lion  of  the  total  and  final 
deflruftion  (^f  the  city  of  Jerufalem  by  the  Roman  armies, 
who  begirt  the  city  round,  b',;rnt  the  temple,  ftarved  the 
people,  and  brought  fuch  ruiTi  and  deftrudion  upon  the 
place,  as  no  hiftory  could  ever  parallel :  the  reafon  is  af- 
figned,  becaufe  they  knew  not  the  tin:?  of  their  vifitation', 
that  is,  the  time  when  God  vifiied  th?m  with  his  gofpel, 
firft  by  the  miniftry  of  John  ;  then  by  tlie  preaching  of 
Chrift  himfelf,  andafierwards  by  h'.s  difciples  and  apollles. 
Hence  learn,  i.  J  hat  when  God  gives  bis  gol'pd  to  a 
people,  he  gives  that  people  a  merciful  vifitation.  a. 
That  for  a  people  not  to  know,  but  reglrct  the  time  of 
their  gracious  vifitation,  is  a  God-provoking,  and  a  wrath, 
procuring  fin :  Becaufe  thou  knewej}  not  t'f  time  'fthy  v!- 
Jitatinn,  therefore  the  time  /hall  come,  ihsi  r  ■  ■  ves  fhall 

lay  thee  ivcn  with  the  ground,  and  n-,t   ].\  ^r  ut>on 

an'ttlur;  which  hiftory  tells  us,  wa«  Hter:illy  f;  •en 

Turr.us  Kufus,  with  his  plough,  ph^ughed   ■.  y 

foundation  Itones  upon  which  the  teinplt    il  l! 

how  has  fin  laid  the  foundations  of  ruin  in  the :.u- 

rifliing  cities  and  kingdonis  I 

45  1  And  he  went  into  the  temple,  and  began 
to  call  out  them  that  fold  therein,  and  them  that 
bought.  46  Saying  unto  them,  It  is  written,  My 
houfe  is  the  houfe  of  prayer  :  but  ye  have  made  it 
a  den  of  thieves.  47  And  he  taught  daily  in  the 
temple.  But  the  chief  pricfls  and  the  fciibes  and 
the  chief  of  the  people  fought  to  dcftroy  him.  48 
And  could  not  find  what  they  might  do  :  for  all 
the  people  were  very  attentive  to  hear  him. 

No  fooncr  was  our  blefled  Saviour  entered  Jerufalem, 
but  his  walk  was  to  the  temple,  and  his  firft  work  was  to 
purge  apd  reform  it  from  abufes,  not  to  ruin  and  deftroy 
it,  becaufe  it  had  been  abufed.  But  what  was  the  profa- 
nation of  the  temple,  that  fo  ofleoded  our  Saviour?  //«/• 
Jn  the  court  of  the  Gentiles,  the  outward  court  of  the 
temple,  there  was  a  public  mart  or  market  kept,  where 
were  fold  oxen ,  flit-cp,  and  doves,  for  facrifire,  wiiichpthe;- 
wife  they  imift  have  brought  up  along  with  them  from 
their  houfes :  As  a  pretended  eaic  therefore  lo  the  people, 

tkf 


CflAP.    XX. 


Sr.       L    D    K     E. 


thepripfts  orderet!  thtfe  tlnngs  to  be  Told  hardby  t^e  altar 
b\it  ourblefTed  Saviour  being  jiiflly  offended  at  this  profa- 
nation of  his  Father's  houfe,  calt  the  buyers  and  feilersour 
of  the  temple  ;  teschirg  us,  that  there  is  a  fpecial  reverence 
due  to  God's  houfe,    both  for  the  owner's  faAe,    and  the 
fervice  fake  :  nothing  but  holinefs  can  become  the  place 
where  God  is  wor/hippcd  in  the  beauty  of  holinefs  :    The 
reafon  is  added,  My  houfe  is  a  houfe  of  prayer,  where,  by 
prayer  is  to  be  underrtood,  the  whole  worfliip  and  fervice  of 
God,    of  which  prayer  is   an  eminent  and  principal  part. 
That  which  gives  denomination  to  an  houfe,    is  moft  cer- 
rainly  the  chief  work  to  be  done  in  that  houfe;  now  God's 
houle  being  called  an  houfe  of  prayer,  implies,  that  prayer 
)s  a  chief  and  principal  work  to  be  done  in  this  houfe  ;  yet 
take  weheed,   that  we  fet  not  the    ordinances  of  God  at 
variance  one  with  another  ;  wemuft  not  idolize  one  ordi- 
nance,  and  vilify  another,  but  reverence  them  all, and  pay 
nn  awful  refpea  to  all  divine  inrtitutions.   Our  blefled  Sa- 
viour  herein  his  houfe    of  prayer,  preached    daily  to  the 
people,  ns  well  as  prayed  with  them;  and  all   the  people 
were  as  attentive  to  hear  his  fermons,  as  he  was  conftant 
at  their  prayers.      Prayer  fanclifiesthe  word,  and    the 
word  fits  us  for  prayer.     If  we  would  glorify   God,  and 
edify  ourfelves,  we   mufl:  put  honour  upon   all  the  ordi- 
nances of  God,    and    diligently    attend  them    upon    all 
occaUona. 

CHAP.  XX. 
A  NO  it  came  to  pafs,  that  on  one  of  thofe  days, 
1  l^and  a.s  he  taught  the  people  in  the  temple,  and 
preached  the  gofpel,  the  chief  pnefts  and  the  {bribes 
came  upon  him  with  the  elders,  2  And  Ipakeunto 
him  raying,  Tell  us,  By  what  authority  doeft  thou 
thele  things  ?  or  who  is  he  that  gave  thee  this  autho- 
rity .''  3  And  he  anfwered  and  laid  unto  them,  I 
vv^ill  afk  you  one  thing,  andanfwerme  :  4Thebap- 
Uim  of  John,  was  it  from  heaven,  or  of  men  ?  5 
And  they  realoned  with  themfelves,  faying.  If  we 
hall  lay,  From  heaven  ;  he  will  fay,  Why  then  be- 
lieved ye  him  not?  6Butif  we  fay,  Of  men;  all  the 
people  will  ftone  us:  for  they  be  perfuaded  that 
JX)hn  was  a  prophet.  7  And  they  anfwered,  That 
they  could  not  tell  whence  it  was.-  8  And  Jefus 
faidunto  them.  Neither  tell  I  you  by  what  autho- 
rity I  do  theft  things. 

dnJnn  ^J'"''^"  ,'"^''"g  °ffen  quarrdied  at  our  Saviour's 
do«r.ne  b.forc,  they  call  in  quellion  his  million  and  autho- 

divhelfl-'    ',"£'■  '\'-.  "'ighteafily  have  uiid.ritood  his 
nZrin  '''V'"'''""'  "'i"^l«;   for  Ahnighiy    God 

bv  him    ^n'^f  ^r,  c°  '""'^  "'iracles, hat  were  not  fent 
b    him       Our  ble(red  Saviour  underft.inding  their  dedgn, 

b  •  a  -it"?.  "  '"'^^'^V"^--'  '^-"  replies  tofheir  ^ueftifn 
L         f     T  '?"l''"  '.  '^f''^"'I"-'f"'  offohn.-w.s  it  from 

oft  .km"".  •    P'=:"''y  ""P'y-^V,.    That    thecaling 
of  them  who  call  thenj-clve.  tiie  luimliers  of  God,   ougiu 


28- 

to  be  from  GoJ  .-  No  mar  tuglt  to  i,--le  that  hoi-.rv.r  upon 
him,  hit  he  that  is  called  of  God,  as  was  Aarcr,  Htb.  v.  8 
The  Pharifees  reply,  That  they  could  not  id  1  whence 
John  had  his  initficn  and  authority,  which  was  a  inanilcli; 
untruth  ;  they  knew  it,  but  durft  notownit.  By  rrfulii... 
to  tell  the  truth,  they  fail  into  a  licigainll  the  truth:  thu*^ 
one  (ju  eninares  and  dra'.vs  men  on  to  the  conimiir-on  of 
more  :  Such  as  will  not  fpeak  the  exaft  truth  acccrdiuTto 
their  knowledge,  they  fall  into  the  fmoflving  .-gainft  tl7eir 
k.nowledge  and  their  confcicnce.  Our  Saviour  anfwcr.s 
them,  rveuher  teli  I  you,  by  -jihat  authority  J  do  their  things; 
He  did  not  fay,  I  cannot,  or  1  will  not  tell  you,' hut  I  do 
not,  I  need  not  tell  you;  becaufe  the  miracles  which  I  worl. 
before  you,  are  a  fufficient  demonrtration  of  my  divine 
conimiflion,  that  I  am  fent  of  God  among  you  ;  becaui- 
God  never  fet  the  feal  of  his  omnipotenry  to  a  lie,  nor 
impo«  ered  an  impoftor  to  work  real  miracles. 

9  f  Then  began  he  to  fpeak  to  the  people  this 
parable:   A  certain  man  planted  a  vine-yard,  and  let 
It  forth  to  hufbandmen,  and  went  into  a  far  country 
for  along  time.      10  And  at  the  feafon   he  fent  a 
lervant  to  the  hufbandmen  tliat  they  lliould  -ivc  him 
of  the  fruit  of  the  vineyard  ,  but  the  hulbTmdmen 
beat  him,  and  fent  him  away  empty.   uAnd  again 
he  fent  another  lervant;  and  they  beat  him  alfo  and 
entreated  Aiwlhamefully,  and  (entA/;«  away  emptv 
1 2  And  again  he  fent  the  third;  and  they  wounded 
him  alfo,  and  caR  hm  out.      13  Then  faid  the  lord 
of  the  vineyard  What  Ihall  I  do  ?  I  will  fend  my  be- 
loved fon  ;   It  may  be  they  will  reverence  him  when 
they  fee  him.      14  But  when  the  hufbandmen  faw 
him  they  reafoned  among  themfelves.  fayiuT  This 
is  the  heir:  come,  let  us  kill  him,  that  the  inheritance 
may  be  ours       15  So  they  call  him  out  of  the  vine- 
yard,  and  killed  him.  What  therefore  (hall  the  lord 
of  the  vineyard  do  unto  them  ?   i6  He  fiiall  come 
and  deflioy  thele  hufbandmen   and  Ihall  aiye  the 
vineyard  to  others.  And  when  thev  heardtt,   they 
faid,God  forbid.  17  And  he  beheld  them,  and  faid 
Wiiat  IS  this  then  that  is  written,    The  Uone  which 
the  builders  rejcaed,  the  fame  is  become  the  head 
of  the  corner  ?  1 8  Whofoever  (hall  fail  on  tliat  ftone 
mall  be  broken:  but  on  whomfoeverit  Ihall  fall    it 
will  grind  him   to   powder.    19  H  And   the  chief 
priels  and  the  fcribes  the  fame  hour  fought  to  lav 
hands  on  him  ;  and  they  feared  the  people^  for  thev 
perceived  that  he  had  (poken  this  parable   aoainfb 
them.  ° 

to  ^rJin' .f^H^r  ^fl''^'''J^^-]^-'-^(^  church  is  co:npareJ 
to  a  vineyard,  God  the  Father  to^nho.fioid,-^,  h,s  Lw. 
,«4',™,,^,  and  fencing  his  vineyard,  denotes  his  care  to 
furn./l.  hu  church  with  .nil  needful  helps  and  meats  to 
rn.,keK  fruitful;  Xmlelti,,.  it  cut  ,0  huJhandnt^C^Z^^"^ 
the  commuting  Uic  care  of  hi.  diurch    to  the  nr  elS  a." 


N  N  2 


?  prieft 

Lcvltc 


iS\ 


St. 


LUKE. 


Chap,  xiic- 


Lcvi:c?,  ths  •pu'oV.c  panors.ino  governors cf  tlie  cliurch; 

his  fervants  are  the  prophets  aiiJ  apolUcs  whom  he   lent 

from  tTm?  to  time,  to  a<iiiioni(h  them   to  bring  forth  an- 

fwerable  fruits  to  the  ccft  which  God  had  expended  on 

them*.  /liV  .?9H  is  Jefus  Chrift,   whom   the   rulers  of  the 

Jewilli  church  llew  and  niurdered.    So  that  the  defign  and 

Hope  of  the  parable  istodifcover  tothe  Ji'ws.partitulirly 

to  the  Phirilees,  their obftinate  impcnitency  under  all  the 

ineatis  of  grace,  their  bloody  cruelty  to\\'ardithe  prophets 

pf  God,  their  tremendous  guilt  in  crucifying  the    Son    of 

Cod:  for  all  which  God    would   unchurch  thetn  finally, 

ruin  their  nation,  and  fet  up  a  church  among  the  Gentiles 

that  (liould  briniT  forth  much  better  fruit  than  the  Jewifli 

church  ever  did.     From  the   whole  note,   i.  That  the 

church  is  God's  vineyard:  a  vineyard  is  a  placeincloled,a 

place  well  planted,  well  fruited,  and  exceeding  de.ir[andpre 

cious  to  the  planter,  and  the  owner  of  it.  2  That  asdear  as 

God's  vineyard  is  unto  him,  in  cal'cof  barrennefsand  un- 

fruitfulnefs,  it  is  in  great  danger  ofbeingdeftroyed.nnti  laid 

vafte  by  him.     3.  That  the  only  way  and  courfe  to  en- 
gage God's  care  over  his  vineyard,  and  to  prevent  its  be- 

iiig  given  to  o.her  hufbandmen,  is  to  give  him  the  fruits 

cf  It ;  it  is  but  a  vineyard  that  God  lets  out ;    it  is  no  in- 
heritance ;  no  people  ever  had  fo  many  promifesof  Gods 

favour  as  the  Jews  ;  nor  people  ever  enjoyed  fo  many  pri- 
vileges whilft  they  continued  in  his  favour,  as  they  did  ; 

but  for  rejecTing  Chrift  and  his  holy  doftrine,  they    are  a 

tlefpifed  fcattered  people  thoughout  the  world.     See  mte 

on  Matt.  xxi.  39.  44. 

20  And  they  watched  him  and  fent  forth  fpies, 
vhich  (hould  fci^n  themfelves  juft  men,  that  they 
might  take  hold  olhis  words,  that  fo  they  might  de- 
liver him  unto  the  power  and  authority  of  the  gover- 
nor. 21  And  they  alked  him,  faying,  Mafter,  we 
know  that  thou  fayeft  and  teacheft  rightly,  neither 
accepted  thou  the  perlun  of  any,  but  teachcfl  the 
way  of  God  truly.  22  Is  it  lawful  for  us  to  give  tri- 
bute to  Cscfar,  or  no  ?  23  But  he  perceived  their  craf- 
tincfs,  and  faid  unto  them.  Why  tempt  ye  me  ?  24 
Shew  me  a  penny :  whofe  image  and  fuperfcription 
hath  it  ?  Thcyanfwcred  and  faid,  Casfar's.  25  And 
he  faid  unto  them,  Render  therefore  unto  Cxfarthe 
things  which  beCasfar's,  and  unto  God,  the  things 

which  be  God-s.  26  And  they  cotild  not  take  hold  -----  ^^^^^^^  ^^^  ^^^^,  ^^^  „^^,.^.  f^^  j^.^.  ,,^ 
of  his  words  before  the  people:  and  they  marvelled  ;^^J^„to  the  an-els,  and  are  tjie  citildr.n  of  God, 
at  his  anfwer,  and  held  their  peace.  ^'    ^^^  children  of  the  refurrcdlion.  37  Now  that 

Both  Matthew  and  Mark  ttll  us,  That  thefe  fpies  fent     ^j,(.f^t.pd  are  raifed,  even  Mofes  fliewed  at  the  bu(h, 
forth  to  enfnnre  our  Saviour  about  paying  tribute  to  Cx-    ^^^^  ^^  calif  th  the  Lord  the  God  of  Abraham,  and 


wifJom  and  caution  our  Lord  afuwers  them  ;  he  calls  for 
the  Roman  penny,  and  alks  them,  Whofe  fuperfcription 
it  bare?  They  anfwer,  Cacl'ar's.  Then  fays  he,  A'cn</fr 
unti  Cxfar  the  things  thiit  are  C<tfar^s.  As  if  he  had  faid, 
"  Your  ad:nitting  the  Roman  coin  amongftyou.is  an  evi- 
dence that  you  are  under  fubjettion  to  theK.oman  emptror; 
becaafe  the  coining  and  impoJing  of  money  is  an  act  of  fo- 
vereign  authority;  therefore  you  having  owned  Cefar's 
authority  over  you,  by  accepthig  his  coin  amongft  you, 
give  unto  hirnhis  juftdues,and  render  uulo  C<far  th.lhingt 
that  lire Ctefars.  Li-arn  hence,  I.  That  our  Saviour  was 
no  enemy  to  magiftracy  and  civil  govrnment ;  there  was 
no  truer  paymafter  of  the  king's  dues,  than  he  that  was 
king  ofkings;  he  preached  and  praftifed  it.  2.  Where 
a  Icingdom  is  in  fubjection  to  a  temporal  prince,  whether 
by  dtfctnt,  election,  or  conqueft,  he  derives  the  title,  the 
fubjec^ts  ought,  from  a  principle  of  confcience,  to  pay  tri- 
bute to  him.  3.  That  as  Chrift  is  no  enemy  to  the  civil 
rights  ot  princes,  and  his  religion  exempts  none  from  pay- 
ing their  civd  dues,  fo  princes  (hould  be  as  careful  not  to 
rob  him  of  his  divine  honour,  as  he  is  not  to  rob  them  of 
their  civil  rights.  As  Chrift  requires  all  his  followers,  to 
render  Ctcfar  the  thines  that  are  Cafar's  ;  fo  princes  (hould 
oblige  all  their  fubjeds  /o  render  imto  Cod  the  things  that 
are  Cod^s. 

27  IT  Then  came  to  him  certain  of  the  Sadducees 
(which  deny  that  there  is  any  refurrcftion)  and  they 
afked  him,  28  Saying,  Mailer  Mofes  wrote  unto 
us.  If  any  man's  brother  die;  having  a  wife,  and  he 
die  without  children,  that  his  brother  fhould  take 
his  wife  and  raife  up  feed  unto  his  brother.  29  There 
were  therefore  fevm  brethren  :  and  the  firfl  took  a 
wife,  and  died  without  children.  30  And  the  fccond 
took  her  to  wife,  and  he  died  childlefs.  31  And  the 
third  took  her;  and  in  like  manner  the  feven  alfo, 
And  they  left  nochildren,  and  died.  32  l.aft  of  all 
the  woman  died  alfo.  33  Therefore  intherefur- 
reflion,  whofe  wife  of  them  is  flic?  for  fcveu  had  her 
to  wife.  34  And  Jefus  anfwering.  faid  unto  them 
The  children  of  tliis  world  many  .•'.nd  are  given  in 
marriage :  35  But  they  which  fliall  be  accounted 
worthy  to  obtain  that  world  and  the  lofiirieftion 
from  the  dcad.neithcr  marry  nor  are  given  in  marri- 


far  were  the  Phnrifees  andHerodlans;  the  former  werea- 
gainft  paying  tribute  looking  upon  the  Roman  emperor  as  an 
ulurper  ;  the  latter  were  for  it.  Thefe  two  oppodte  par- 
tics  concluded.  That.  let  our  Saviour  anfwer  liow  he 
would,  ihcy  (hould  entrap  him  ;  if,  topleafe  the  Phanfeej 
he  denied  paying  tribute,  then  he  is  accufcd  of  fcdition  ;  if 
to  gratify  the  Herndians,  he  voted  for  paying  tribute,  then 
he  is  pronounced  an  enemy  to  the  liberty  of  his  country, 
and  explored  to  a  popular  odium.    But  obfcirve,  with  what 


theGodoflfaac,  and  the  God  of  Jacob.  sSForheis 
not  a  God  of  the  dead,  but  of  the  living  :  for  all  live 
unto  him, 

OurhUfTcd  Saviour  h.-ivingput  the  Pharlfees  .indHero- 
dians  to  (ilence  inth  'oregoing  vcrfes,  here  the  Saddiicees 
enrou'.ter  him.  Tins  (eel:  denied  the  immortality  oF  tbe 
foul  and  the  rcfurreflioncfthe  body  ;  and  as  an  objeaon 

agi  nft 


Chap.  xx. 


St.      L    U    K    E. 


^B,> 


againft  both,  they  propounded  a  queflion  to  onr  Saviour,  of 
a  woman  that  hadfeven  hufbands;  they  demanded  whofe 
wife  cf  the  feven  thiswomanfliouldbeat  therfforreftioti? 
As  if  they  had  faid,  "  If  ilierebe  a  refiirreJlion  of  bodies 
atthe great  day, furclytherewillbea  relurieclion  cf  re'i- 
tions  too,  and  the  other  world  will  be  like  this,  in  w!,:  li 
men  will  marry  as  they  do  here,  and  if  fo,  jyhofevjife  cfthe 
Jeven/hall  this  woman  be  ?  tli;(t  all  having  an  equal  claim 
to  her."  Now  our  Saviour,  for  refolving  of  this  queftion, 
firfl  Uiews  the  different  ftate  of  men  in  this  and  the  oiher 
world.  The  children  of  this  loorU,  fays  Chrift,  tnarry,  and 
ere  given  in  narriage ;  but  in  t!ie  refurreclion  thev  do 
neither:  asif  our  I..ord  had  faid,  "  After  men  have  lived 
a  while  in  this  world,  they  die,  and  therefore  marriage  is 
necefluiry  to  maintain  a  fuccelfion  of  mankind  ;  but  in  ths 
other  world,  menlhall  become  immortal,  and  liveforever; 
and  then  the  reafon  of  marriage  will  wholly  ceafe :  for 
when  men  can  die  no  more,  there  will  be  no  need  of  any 
new  fuppliesof  mankind."  Secondly,  Oi:r  Saviour  having 
got  clear  of  the  Saddncees  objection,  by  taking  away  the 
ground  and  foundation  of  it,  he  produces  an  .Trgumentfor 
the  proof  of  the  foul's  immortality,  and  ihe  body's  re- 
furredlion,  thus:  "  Thofe  to  whom  Almighty  God  pro- 
nounces himfelf  a  Cod,  are  alive  ;  but  God  pronounces 
hiriil'elf  <a  Co(^  to  Abraham,  Ifaac,  and  Jaci^b,  many  hun- 
dred years  after  their  bodies  were  dead, therefore  their  fouls 
are  yet  alive,  othcrwife  God  could  not  be  their  God  -y'^  for 
he  is  not  the  God  cf  the  dead,  but  cfthe  living.  Frcm  the 
whole,  m.V,  i.  That  there  is  no  opinion  fo  abfurd,  no 
error  fo  mnnftrouj,  that  having  had  a  mother,  will  die  for 
Jack  of  a  nurfe  :  the  beaftly  opinion  of  the  mortality  of  the 
loul,  and  of  the  annihilation  of  the  body,  finds  Sadducees 
to  profcfs  and  propagate  it.  Note  2.  The  certainty  of  an- 
otlier  life  after  this,  in  wliich  men  flnll be etTnally  happy 
or  intolerably  miferable,  accordin;^ly  as  they  behave  them- 
felves  here:  though  fome  men  live  like  beads,  they  fliall 
not  die  like  them,  neither  fliall  their  laft  end  be  like  theirs. 
3.  The  gloriiled  faints  in  the  morning  of  the  refurrefiion 
Jhall  be  like  unto  the  gloriou<;  an;rfh  :  not  like  them  in 
eflence  and  nature,  but  like  ihcm  in  their  properties  and 
qujiities,  in  holinefsand  pnriiy,  in  immortality  and  incor- 
ruptibility ;  and  alio  like  them  in  their  wny  and  manner  of 
living  ;  they  fljaU  no  more  ft.ind  in  need  of  nie;it  or  drink 
than  the  angels  do,  bur  Ihall  live  the  fame  heavenly  and 
mmortal  lives  that  the  angels  live.  4.  Tliat  all  thole 
that  are  in  covenant  with  God,  whofe  God  tlie  Lord  is, 
their  fouls  doini:ned'3tely  pafs  into  glory,  and  their  bodies 
at  the  refurrectuin,  fliall  be  (liarers  of  the  fame  happinefs 
tviih  their  fouls.  Jf  God  be  jull,  the  foul  mufl  live,  and 
the  body  mail  rife :  for  good  men  niufl  be  rewr.r'led,  and 
■wicked  men  puniflied.  God  will,  moft  certainly,  one  ti^nc 
or  other,  pltniifuilv  reward  the  righteous,  and  pnnifii  the 
cvd  doer;,;  but  this  being  not  ahvays  done  in  this  life,  the 
jullice  of  God  req'.iireb  it  to  be  done  in  the  next. 

39  f  Then  certain  of  the  fcribe.";  anfwering,  faid. 
Mailer,  thou  hall  well  faid.  40  And  after  that,  they 
durft  not  alk  hitn  any  qucflion  at  all.  41  And  he 
faid  unto  them,  How  fay  tlicy  that  Chrifl  is  David"s 
fon  :*   42  And  David  hiinftif  laitli  in  the  book  of 


Pfalins,  The  Lord  faid  mito  my  Lord,  Sit  thou  on 
my  right  hand,   43  Till  I  make  thine  enemies  thy 
foot-Hool.      44  David  therefore  calleth  him  Lord.- 
how  IS  he  then  his  fon  ? 

TliC  d^ilgn  of  our  blefied  Saviour,  in  propounding  thi^ 
queftion  to  tlie  Pharifces  [how  Chrifl  could  be  David'.*: 
fon,  when  David  by  iofpiration  railed  him  Lord?]  wa.s 
t%vo-fold:  I.  To  confute  the  people's  erroneous  opiniou 
touching  the  perfon  of  the  Mefiias,  who  they  though 
fhould  be  a  mere  man,  of  the  ftock  and  lineage  of  David 
only,  and  not  the  Son  of  God.  1.  To  ftrengthen  the 
faith  of  thedifciples  touching  his  Godhead,  againil  the  time 
that  they  fhould  fee  him  fuffer  and  rife  again.  The  place 
Chrifl  alludes  to,  is  Pfal.  ex.  i.  The  Lord  faid  unto  my 
Lord,  Sit  thou  on  my  right  hand.  The  Lord,  that  is,  God 
the  Father, y^'V  to  my  Lord,  that  is,  to  God  the  Son,  who 
was  to  be  incarnate,  whom  David  calleth  his  Lord,  botli 
as  God  and  as  Mediator,  bis  Lord  by. a  right  of  creation 
and  redemption  alfo:  Now  the  queftion  our  Saviour  puts 
to  the  Pharifees  is  this.  How  Chrifl  could  be  both  David's 
Lord,  and  David's  fon  .'  no  fon  being  lord  of  his  own  fa- 
ther:  therefore,  if  Chrifl  were  David's  fovereign,  hemuft 
be  more  than  man.  As  a  man,  he  was  David's  fon,  as 
God-;nan,  he  was  David's  Lord.  Note  hence,  i.  That 
though  Chrifl  was  truly  and  really  man,  yet  he  was  more 
than  a  mere  man,  he  was  Lrrdunto,  and  the  f;.lvaticn 
of  his  own  forefathers.  2.  That  the  only  way  to  recon- 
cile the  fcriptures  which  fpeak  concerning  Chrifl,  is  to  be- 
lieve and  acknowledge  him  to  be  both  God  and  man  in 
one  perfon.  The  Melfiah,  as  man,  was  to  come  forth  out 
of  David's  loins ;  but,  as  God-man,  was  David's  Lord, 
his  Sovereign  and  Saviour  :  As  man,  he  was  David's  fon ; 
as  God-man,  he  was  Lord  of  his  own  father. 

45  f  Then  in  the  audience  of  all  the  people,  he 
faid  unto  his  difciples,  46  Beware  of  the  fcribcs, 
which  dcfire  to  v.'alkin  long  robes,  aad  loves  greet- 
ings in  the  markets  and  the  liigheft  feats  in  the  lyna- 
gogucs,  and  the  chief  rooms  at  feafis;  47  Which 
devour  widows  houies,  and  for  a  flictv  make  long 
prayers  :  the  fame  Ihall  receive  greater  dair.nation. 

Ohferve,  here.  What  it  is  that  our  Saviour  condemns: 
Not  civil  falutations  in  the  market-place;  not  the  chief 
feats  in  the  lynagogue  ;  not  the  uppermofl  rooms  at  ferfls ; 
but  their  fond  affe<ftipg  of  thefe  things,  and  ambitious 
sfpiring  after  them  :  It  was  not  their  taking  but  their  lov- 
ing the  uppermofl:  rooms  at  feafls,  which  our  Saviour  con- 
dcmiiJ.  God  is  the  God  of  order;  there  may  and  ought 
to  be  a  precedency  among  perfons:  God  commandi  u;to 
give  honor  to  v.  horn  honor  is  due  :  but  pride  and  ai)ibi- 
tion  are  deteflable  and  hateful  vices,  efpecially  in  luch  as 
are  preachers,  who  ought  to  tie  patterns  of  humility.  2. 
How  ot;r  Saviour  condemns  the  Pharifees  for  their  grofs 
hvppcrify,  in  colouring  over  their  abominable  covetouf- 
ncfs  with  a  fpecions  pretence  of  religion,  making  long 
prayers  in  the  temple  and  fynagogues  for  •.\idow.',  and 
ther.  upon  perfuading  t  lem  to  give  bo  'iit.f  liy  to  corban, 
t!i  .t  is,  the  common  treni'ury  of  the  temple  ;    fonie  part 

of 


286 


St.      LUKE. 


Chap,    xxt. 


of  which  wnt  emp'oyeJ  for  their  maintenance.     Whence' 
we  learH,  Tt.at  it  is  noncw  thinjrfordcfifrninRhypocrites 
to  cover  the  fouiefl  tranrgreilions  with  thecloylc  of  reli'^i- 
on  ;   thus  the  Phr.rii'ces  made   their  pr.iyers  a  .cloak  and 
lever  for  their  toveioulnels. 


CHAP.     XXT. 

A  ND  he  looked  up,  and  faw  the  rich  men  caH- 
XJL  ing  their  gifts  into  the  treafuty.  2  And  he  faw 
alfo  a  certain  poor  widow,  cafling  in  thither  two 
mites.  3  And  he  faid,  Of  a  truth  I  (ay  unto  you, 
that  ihi.':  poor  widow  hath  cafl  in  more  than  they 
all.  4  For  all  thefe  have  of  their  abundance  cafl 
in  unto  the  offerings  of  God :  but  flie  of  her  pcnu-. 
ry  hath-caft  in  all  the  living  that  the  had. 

At  the  door  of  tlie  temple,  through  which  all  the  people 
jtaifed  in  and  cut,  who  came  up  three  times  a  year  at  the 
(olemn  fealis,  to  worlhip  alinigluy  God  at  his  own  houfe, 
there  was  3  che(l  let  (like  the  poor  man's  box  in  fome  of 
our  churches)  into  which  nil  pcrfonscad  in  their  free-will 
wfterings  or  oblations,  which  were  employed  either  for  the 
life  of  the  poor,  or  for  the  fervicc  of  the  temple;  anti 
M  liat  was  thus  given,  our  Saviour  calls  an  offering  to  God, 
verfe  4.  Thr/i  of  their  MmnJance  have  dtjl  in  unto  the  offer- 
ings of  Cod.  Thence  leani,  That  what  we  rightly  give 
to  the  relief  of  tjje  poor,  or  ff.r  the  fervicc,  and  towards 
the  fupport  of  God's  public  worfliip,  isconfecrated  to  God, 
and  as  fuch  accepted  by  him,  and  ought  to  be  eftecmed  by 
us.  2.  With  what  pleafure  and  fatisf.-><fcion  our  Saviour 
fets  himfclC  to  view  thofe  offerings  ;  He  behtldthe  rich  men 
cafting  tks'ir  gifts  into  the  ireajury.  Thence  mo'c",  That 
our  Saviour  fees  v/ith  pleafure,  and  beholds  with  delight, 
whatever  we  have  hearts  to  give  unto  him;  whether  for 
the  relief  of  his  members,  or  for  the  fupport  of  his  fervice 
O  bleifed  Saviour,  while  now  thou  fittctt  at  thy  Father's 
right  hand  in  glory,  thou  feed  every  hand  that  isflrecch- 
ed  forth  to  the  relief  of  thy  poor  members  here  on  earth. 
Verfe  a.  But  a  certain  foor  wido-jj  cnft  in  t-jjo  mites.  Seve- 
ral circumfbnces,  relating  both  to  the  perfon  and  action, 
are  here  obfervable :  As,  i.  The  married  woman  is  un- 
der the  careful  provilion  of  her  hufband;  if  flje  fpends,  he 
earns ;  but  the  widow  has  no  hands  but  her  own  to  work 
for  her.  2.  She  was  a  poor  widrM ;  poverty  added  to  the 
forrow  of  her  widowhood  ;  fiie  had  no  rich  jointure  tolive 
upon;  it  is  fome  alleviation  of  the  forrow  that  attends  wi- 
dowhood, when  the  h.ind  is  left  full  though  the  bed  be 
left  empty  ;  this  widow  was  needy  and  deiolatc,  but  yet 
gives  ;  fome  in  her  ciicumflances  would  have  looked  upon 
themfclves  as  having  a  right  to  receive  what  was  given  by 
others,  rather  th^n  to  give  any  thing  themfelves.  3.  Her 
bounty  and  munificence  in  giving :  Her  t-uo  mites  are  pro- 
claimed by  Chrifttobeinore  than  all  the  rich nien'sta\cr.tf:; 
more  i.n  refj.cc^  to  themindand  afiection  of  the  giver  ;  more 
with  refpect  to  a  proportion  of  the  gift,  a  mite  to  iter,  be- 
ing more  than  pounds  toothers ;  pounds  were  little  to  them, 
two  niitcs  were  all  to  her,  (he  leaves  herfelf  notiiing  ;  fo 
ilut  the  poor  woman  gave  net  only  iriore  than  any  of  them 


all,  but  more  than  they  all :  Chrifl's  eye  looked  at  once 
into  the  bottom  of  h«r  purfe,  and  into  the  bottom  of  her 
bea!)ttMH|BBto^the  offering,  rather  by  the  mind  of 
the  (^PmB^BR  value  of  the  gift.  From  this  in- 
■  we  learit,  i.  That  the  poorer,  yea,  ihepoorefl  fort 
pie  .ire  not  exempted  rrcm  good  works ;  but  even 
tiiey  mult  and  ought  to  exercife  charity  according  to  their 
ability.  This  poor  widov/,  that  had  not  a  pound,  nay  not 
a  penny,  prefents  God  with  a  farthing.  2.  That  in  all 
works  of  pious  charity  which  we  perform,  God  looks  at 
the  heart,  the  will  and  the  afteclion  of  the  giver,  more 
than  at  trie  largenefs  and  liberality  of  tlie  gift.  It  is  not 
faid  tlie  Lord  lovcth  a  liberal  giver,  but  a  chcarfiil  giver; 
He  accepteth  the  gift  according  to  ■what  a  man  hath,  and  mA 
according  to  luhat  he  hath  not.  O  our  God,  ihepooreft  of 
us  thy  fervants  have  our  tv^otnites  alfo,  a  I'oul  and  a  bo- 
dy ;  perl'uade  arnl  enable  us  to  oiler  both  unto  thee ;  tho' 
they  are  thine  already,  yet  thou  wilt  gracioufly  accept 
them  ;  and  O,  how  happy  fliall  we  be  in  thy  acceptation  j 

5  H  And  as  fome  fpake  of  the  temple,  how  it 
was  adorned  with  goodly  flones,  and  gifts,  he  faid, 
6  Asj07-  thefe  things  which  ye  behold,  the  days  will 
come,  in  the  which  there  (hall  not  be  left  one  flone 
upon  another,  that  fhall  not  be  thrown  down. 

Our  blefled  Saviour  Ijeing  now  ready  to  depart  from 
the  temple,  never  more  after  this  entering  into  it,  and  his 
difcipks  Hiewing  him,  with  wonder  and  admiration,  the 
magniHcent  Rrudures  and  buildings  tiiereof,  apprehending 
that,  in  regard  of  its  invincible  flrength  it  could  not  be  de- 
ftroyed  ;  not  confidering,  that  fin  w  ill  undermine  and  blow 
lip  the  mofl-  magnificent  and  famous  llruclures  ;  for  fin 
brings  cities  and  kingdoms,  as  well  as  particular  perfons 
to  their  end.  Ac/  une/lcne,-(syi  Qhv\ft,  Jhalt  he  left  upon 
another;  which  threatening  was  exaclly  fultilled  after 
Chrifl's  death,  when  Titus  the  Roman  emperor  deftroyed 
the  city,  burnt  the  temple,  and  TurnusRufus,  the  gene- 
ral of  his  army,  ploughed  up  the  very  foundation  on  which 
the  temple  flood  :  thui  was  the  threatening  of  God  fulfil- 
led, Jer.-xxvi.  I  a.  Zion  P:al!  he  ploughed  as  a  field,  and 
Jerufuiem  Jl:all  leco:re an  heap.  Learn  hence,  i.  That  lia 
has  laid  the  fmindation  of  ruin  in  the  nioft  flourilhing  ci- 
ties and  kingdoms ;  Jerufalem,  the  glory  of  the  world,  is 
here  by  fin  threatened  to  be  made  adelolaticn.  2.Tha£ 
the  threatf  nings  of  God  are  to  be  feared,  and  (hall  be  ^<^\' 
filled,  wh^it'.'ver  appearing  improbabilities  there  may  be 
to  the  contrary.  It  is  neither  the  temple's  ftrcngth,  nor 
beauty,  that  can  oppofe  or  withlland  God's  power. 

7  And  they  aflced  him  faying,  Mafler,  but  when 
fliall  thefe  things  be  ?  and  what  fign'  will  there  be, 
when  thefe  things  fhall  come  to  pafs. 

A  double  qucftion  is  flill  here  propounded  to  our  Savi- 
our, namelv.  When  the  deflruclion  of  Jrt-ufjlein  fliould 
be?  and,  V/hat  would  be  the  fi^^ns  of  it?  From  whence 
l-arn,  V/hatan  itching  curiofity  there  is  in  i!ic  beil  of 
men,  to  know  futurities,  and  to  iinderfl.ind  things  that  fliall 
come  topafs  hereafter;  and  when  th.u hereafter  will  ciime 
to  pafs.     O  how  liapp^  were  it, if  we  were  as  ("orv.ar J  to 

o'ji-y 


Chap.  xix. 


St.-     L    U     K,     E. 


289 


obey  the  declarations  ofGod'^s  revealed  will,  as  we  are  to 
pry  into  the  hidden  counfels  ofhisfecret  will. 

8  And  he  faid  Take  heed  that  ye  be  not  deceived: 
for  many  (hall  come  in  my  name,  faying,  I  am 
Chrift;  and  the  time  drawethnear,  go  ye  not  there- 
fore after  them.  9  But  when  yc  fliall  hear  of  wars 
and  commotions,  be  not  terrified :  for  thefe  things 
muft  firft  come  to  pafs ;  but  the  end  is  not  by  and 
by.  to  Then  faid  he  unto  them,  Nation  (hall  rife 
a^ainft  nation,  and  kin<'dom  againll  kingdom :  1 1 
And  great  earthquakes  ihall  be  in  divers  places  and 
famines,  and  pettilencesand  fearful  fights  and  great 
Ijgns  (hall  there  be  from  heaven. 

Ohfervehere,  Chrift  does  not  gratify  hisdifciplescnri- 
ofity,  but  acquaints  them  with  ;heir  prel'entduty  :  namely, 
to  watch  againll  deceivers  .nnd  feducers  who  Ihould  havethe 
impudence  to  affirin  themfelves  to  be  Chrifts,  fayiig,  lam 
Chri/}  :  (onie  Chriftperfonal,  orthe  MelFus  rothers  Chrill 
doctrinal,  ainrming  tlicir  erroneous  opinion  to  be  Chrilt's 
mind  and  doiflrine  ;  Ta^e  heed  that  ye  he  not  decetvid^  &c. 
Farther, The  figns  which  our  Saviour  gives  of  Jerufuiem's 
approaching  deflruiftion  ;  namely,  the  many  broils,  and 
commoiions,  the  civil  diforders  and  dilTi-ntions,  that  (houid 
be  found  amongft  tlic  Jews  immediately  before  ;  Te  fl:all 
hear  of  wars  and  commof  hits,  and  fee  fearful  lights,  and  great 
fignsfiomheaven.  Jofcphii^  declares, That  tiiere  appeared 
in  the  air  chariots  and  horl'emen  (kirmifliing  ;  and  thai  a 
blazing  ftar  in  falhion  of  a  (word,  hunr,  overthe  city  for  a 
year  together.  Heiitt- /f;(rn,  That  war,  pellileiic;,  and 
famine,  are  judgments  and  calamities  inllict  'd  by  Cnd, 
upon  a  linful  p;  ople,  tor  their  contempt  of  Chriil  andgof- 
ptl  grace  •    Yefiail  hear  cj  war,  faynine,  and  ptj} Hence. 

12  Butbeforeall  thefe,  they  (halllay  their  hands 
on  you  and  perfecute  you, delivering  you  up  to  the 
fynagogues,  and  into  piifons,  being  brought  before 
kings  and  rulers  for  my  names  lake.  13  And  it 
fhall  turn  to  you  for  a  teftimony.  14  Settle  it  there- 
fore in  your  hearts,  not  to  meditate  before  what 
ye  fhall  anfwer.  15  For  I  will  give  you  a  mouth  and 
wifdom  which  all  youradverfaries  fhall  not  be  able 
to  gainfay,  nor  refill.  16  And  ye  (hall  be  betrayed 
both  by  parents,  and  brethren,  and  kinsfolks,  and 
friends ;  and  fome  of  you  (hall  they  caufe  to  be  put 
to  death,  ij  And  ye  (hall  be  hated  of  all  men 
for  my  name's  fake.  1 8  But  there  (hall  not  an  hair 
of  your  head  perilh.  ig  In  your  patience  poflTefs 
ye  your  fouls. 

Our  Saviour  heregoeson  in  giving  fartherf:gns  of  Je- 
rufalem's  deifruifcion.  He  declares  i.  Th.e  fl.aip  perfecu- 
tioii  that  /hould  fall  upon  the  apoltles  ihemfelvs,  7hcy  /l:all 
laythtir  hanisonyiUjO  nd  perfecute  y'ju.  Learn  thence, Til  at 
rhf  keeneft  andtha  pell  edge  of  pcrfccution  is  ufujlly'turncd 
upon  the  arabaffadop;  of  Ciirift.  and  falls  heavielt  on  the 
niinifiers  of  God.     lie   acquaints  them,  2.     That  for 


preaching  his  holy  doctrine,  they  ftiould  be  brought  before 
kings  and  rulers  bjt  advifes  them  no:  to  be  anxioufly 
thoughtful,  orexceedingly  foli  citous  what  they  fliould  fay 
for  it  (houldbe  fuggefted  to  them  by  the  Holy  Ghoft,  whic 
they  fliould  fay  in  chat  hour.  Learn  thence,  That  though 
the  truth  of  Chrift  may  be  oppofed,  yet  the  defenders  of 
itfliali  never  be  alliamed  ;  for  rather  than  I'heylhall  want  a 
tongueto  pleadfor  it,  Godhiinrelfwillprompttheinbyhisholy 
Spirit,  and  fuggeft  fuch  arguments  to  them,  as  all  their 
enemies  fliall  not  be  able  to  gainfay  ;  I  -will  give  you  a 
mouth  and -Mifdom.-  Obferve,  ■^.  How  he  delcribes  the 
bitter  enmity  of  the  world  againft  the  preachers  of  the 
gofpcl  to  be  fuch  as  would  overcome  and  extinguil'h  even 
the  natural  aife<ftion  of  nearell  relations  •,yefhall  bebitrayed 
hy  parents andhrcthren  :  Grace  teacheth  us  to  lay  down  our 
lives  for  the  brethren  ;  but  corruption  in  general,  and  en- 
mity to  the  gofpel  in  particular,  will  put  brother  upon  ta- 
king av/ay  the  life  of  brother,  and  caufe  parents  to  hate 
and  perfecute  their  own  bowels.  Laftly,  Onr  Saviour's 
admonition,  In  your  paiience  pojfefs  ye  your  fouls.  There 
are  three  degrees  of  chriftian  patience  ;  the  firftconfifts  in 
a  filent  fiibinillion  to  God's  will  ;  the  fecond  in  a  thankful 
acceptation  of  Gods  fatherly  rod;  the  third  in  ferioiis. 
chearfulnefs, under  ibrrowful  difpenfations,  rejoicing  in  tri  - 
bulation,  and  counting  it  all  joy  when  we  fall  into  divers 
temptations;  by  this  patience  we  pofT^fsour  fouls;  as  faiiii 
gives  us  ths  pofleflion  of  Chrift,  fo  patience  gives  us  the 
polTeffion  of  ourfelves;  an  impatient  man  is  not  in  his  own 
hand ;  for  what  title  foever  we  have  to  our  own  fouls  we 
have  no  polTcnion  of  them  without  patience;  In  your  pa- 
tience pojfefs  ye  your  fouls. 

20  And  when  ye  (hill  lee  Jerufalem  compaffed 
with  armies,  then  know  that  the  defolation  thereof 
hni'h.  21  Then  let  them  which  are  in  Judca  flee  to 
the  mountains  ;  and  let  them  that  nrein  the  midfl 
of  it  depart  out :  and  let  not  them  which  are  in  the 
countries,  enter  thereinto.  22  For  thefe  be  the  days 
of  vengeance,  that  ail  things  which  are  written  may 
be  fulfilled.  23  But  wo  unto  them  that  are  with 
child,  and  to  them  that  give  fuck  in  thofe  days :  fbr 
there  (hall  be  great  diflrefs  in  the  land,  and  wrath 
upon  this  people.  24  And  they  (hall  fall  by  the 
edge  of  the  fword,  and  fliall  be  led  away  captive 
into  all  nations  :  aad  Jerufalem  fhall  be  trodden 
down  of  the  Gentiles,  until'  the  times  of  the  Gen- 
tiles be  fulfilled.  25  H  And  there  (hall  be  fi^ns  in 
the  fun,  and  in  the  moon,  and  in  the  (lars;  and  upon 
theearthdiftrefsof  nations,  with  perplexity:  thefea 
and  the  waves  roaring.  26  Men's  hearts  failing  them 
for  fear,  and  for  lookingafter  thofe  things  which  are 
coming  on  the  earth :  for  the  powers  of  heaven  (hall 
be  (haken.  27  And  then  (hall  they  fee  the  Son  of 
man  coming  in  a  cloud  with  power  and  great  glory. 
28  And  when  thefe  thingsbegin  to  come  to  pafs  then 
lookup,  and  lift  up  your  heads;  for  your  redemp- 
tion draweth  nii.h. 

""  The 


288 


St. 


LUKE. 


Chap.  xxi. 


The  fenfe  is  this:  "  .*\i  loon  as  yc  (lijll  fee  the  Roman 
army  appear  before  the  city  of  Jenifalein  (called  by  St., 
Mattliew  and  St.  Mark,  The  abomination  r,f  defolatkn, 
tli.it  is,  the  army  whicli  is  fiich  an  abomination  unto  you, 
and  the  orcalion  of  fuch  defolation  wherever  it  goes)  then 
let  every  one  that  values  his  own  fafety,  fly  as  far  ami  as 
fjfl  as  he  can,  as  Lot  fled  from  the  flames  of  Sodom ;  ami 
be^l.ul,  if  by  flight  he  can  fave  his  life,  thongh  he  lofesall 
belides."  Learn  thence,  That  when  almighty  God  is 
pouring  forth  his  fury  upon  a  finfiil  people,  it  is  botii  law- 
ful, and  a  neceflary  duty,  by  fligiit  to  endeavor  toflielter 
ourfelves  from  the  approaching  calanrity  and  defolation. 
IVhcn  ys  fcs  Jerujakm  compafflth  •xith  arthics,  fiee  to  the 
i^Viunt.t'mi .  Chferiie  farther,  the  dreadful  relation  that  our 
Saviour  here  gives  of  thole  defolating  calamities  which 
were  comingupon  Jerufalem,  from  the  Romanarray  with- 
out, and  fro:ii  the  fcditions  and  fac'^ions  of  the  zealots  with- 
in, who  committed  fuch  outrages  and  flaughters,  that  there 
were  no  lefs  than  eleven  hundred  thnufand  Jews  (lain,  and 
ninety-feven  thoufand  taken  prifoners.  They  that  bought 
our  Saviour  for  thirty  pence,  were  now  themfelves  fold 
thirty  for  a  penny.  Now  did  the  tetnple  itfelf  become  a 
facrifice,  a  whole  burnt  offering,  and  was  confumed  to 
alhes.  Lallly,  What  encouragement  Chrifl  gives  to  all 
his  faithful  difciples  and  follow  ers :  he  bids  them  look  up, 
and  life  up  their  "heads,  when  thefe  calamities  came  upon 
ethers;  look  op  with  confidence  and  joy,  foryour  redemp- 
tion, falvation  and  deliverance  then  approaclieth.  God 
had  a  renuiant  which  he  defigned  fliould  Inrvive  that  de- 
ftruftion,  to  be  an  holy  feed  :  thefe  are  called  upon  tn  look 
up  with  chearfiilnefs  and  joy,  when  the  hearts  of  others 
were  failing  them  for  fear.  And  thus  fliall  it  be  at  the 
general  day  of  Judgment  (of  which  Jerufalem's  vifuation 
was  a  type.)  Lord!  How  will  the  glory  and  terror  of  that 
day  dazzle  the  eyes,  and  terrify  the  hearts  of  all  the  ene- 
mies of  Chrilt ;  but  delight  the  eyes  and  rejoice  the  hearts 
of  all  that  love  and  fear  him,  that  ferve  and  obey  ,hira: 
then  may  the  friends  of  Chrift  look  up,  and  lift  up,  6c. 

29  AntJhe  fpake  to  them  a  parable;  Behold  the 
fig-tree,  and  all  the  trees  ;  30  When  they  now  flioot 
forth,  ye  fee  and  know  of  yourown  felves  that  fum- 
tner  is  now  nigh  at  hand,  So  likewife  ye,  when 
ye  fee  thefe  things  come  to  pafs,  know  ye  that  the 
kingdom  of  God  is  nigh  at  hand.  32.  Verily  I 
fay  unto  you,  This  generation  Ihall  not  pafs  away 
till  all  be  fulfilled,  33  Heaven  and  earth  fhall 
pafs  away  :  but  my  words  fhall  not  pafs  away. 

In  thefe  words  our  Saviour  declares  the  certainty  of  his 
toniing  to  vifit  Jc  rufalem  for  .ill  her  barbarous  and  bloody 
cruelty  towards  himf'ilf,  hrs  prophets  and  apoflles  ;  he  is 
pleafed  to  let  forth  this  by  the  fimilitude  of  the  fig  tree, 
whole  beginning  to  bud  declares  the  fununer  at  hand  ;  thus 
out  Saviour  tells  them,  That  when  they  fliould  fee  the  fore- 
mentioned  (igns,  they  might  conclude  the  deflruv'^ion  of 
their  ci'y  and  temple  to  be  nigh  at  hand  ;  and  accordingly 
fome  of  that  generation,  then  living,  did  fee  thefe  predic- 
lions  fulfilled.     Ltarn,   That  God  is  no  lefs  pur.clual  in 


the  execution  of  his  tlircatenir.gsupon  incorrigible  fiimers 
than  he  is  faithful  in  the  performance  of  .his  jiromifes  to- 
Wards  his  own  people:  The  truth  and  veracity  of  God  is 
as  n)uch  concerned  to  execute  his  ihreatctiii-.gs,  as  it  is  to 
fulfil  his  promifes. 

34  ?  And  take  heed  toyoutfelves,kfl  at  any  time 
your  hearts  be  overchargt'd  with  luricitiiig  and 
drunkcnnefs,  and  cares  of  this  life,  and  fo  that  day 
come  upon  you  unawares.  3.5 1" or  as  a  fnarc  fliall  it 
come  on  all  them  that  dwell  on  the  L\cc  of  the  whole 
eartii.  36  Watch  ye  therefore,  and  pray  always, 
that  yc  may  be  accounted  worthy  tocfcape  all  thefe 
things  that  fliall  come  to  pals,  and  to  ILurJ  before 
the  Son  of  man. 

Here  our  Lordcautionshisdlfcipleiagainfl  fucha  difletn 
per  and  indifpofitionof  mind,  as  may  render  them  unfit  and 
unready  for  his  coming  and  appearance;  and  to  take  heed 
of  two  dangerous  fins,  namely, voUiptuoufnefiandearthly- 
niindednefs,  which  above  any  other  tin  will  indifpofe  us 
for  the  duty  of  watchfulnefs.  There  is  a  threefold  reafon 
why  our  Saviour  forewarns  us  of  thefe  fins, with  reference 
to  the  day  of  judgment  :  Becaufc  they  are  pcccata  pra. 
ciirrcntia,  certain  prognoflics  of  the  day  cf  judgment  ap- 
proaching :  yfs  it  vjiis  in  the  days  r.f  Noah,  J'ijl;ul!  the  con!~ 
tug  of  the  (hn  of  man  he.  a.Bccaufe  they  j-Ti.  pecrata  acclc- 
rantia,  they  do  not  only  foretel;  but  haften  the  coming  of 
Chrid.  To  fee  the  world  drosvned  in  volnptucufnefs  and 
earthly  wiindednef^i,  in  fecurity  and  fenfnaliry,  is  not  only 
a  fign  to  fcretel',  but  a  fin  that  hafiensjudginent,  and  pulls 
down  vengeaiK-e  upon  a  wicked  world.  4.  Chri/l  bidsus^ 
beware  of  thefe  (ins  with  reference  tothcday  of  judgment 
becai:!"e  thefe  fins  are  dirioriajudidi,  they  beget  in  men  a 
prophane  fpirit  of  fcoffing  and  deriding  at  the  notices  of 
Chrifli's  appearing  to  judgment,  2  Pet.  iii.  3,  4.  In  the  la/} 
days  there  fiall  come /coffers  -walking  after  the':r  own  lujis, 
andjaying.  Where  is  the  promife  of  his  coming  ?  Our  Savi- 
our having  thus  warned  them  vf  thefefin?,.  henext exhorts 
them  to  watchfulnefs,  Watch  ye  therefore,  for  as  a/nare  that 
day  will  come  uponyou:  that  is,  very  fuddenly,  and  very  un- 
cxpedtedly:  Afnare  hasathreefoldpropetty,  tocatch  fud- 
denly, to  hold  fure,  to  deftri  y  certainly.  Our  Lord's 
coming  to  Jcrufalem  was  very  unexpe(fltd,and  his  coming 
to  us  by  death  and  judgment  will  (teal  upon  us,  if  we  be 
not  watchful.  Watch  we  then,  for  our  Lord  will  come; 
at  what  hour  he  will  come,  cannot  certainly  be  known  ; 
there  is  no  time  which  we  can  pronufe  or  alTure  our- 
felves, that  our  Lord  will  not  come:  the  time  of  onr  whole 
life  is  little  enough  to  prepare  for  his  corning.  Our  pre- 
paration for,  will  be  no  accelei-ation  or  haftening  of,  our 
Lord's  coining.  And  t>h  I  how  dreadful  will  his  coming 
be,  if  we  be  found  ofFour  watch,  and  altogether  unready 
for  his  npre-irance?  Appear  we  mull  in ju  Jgmcnt,  but  fliJlI 
not  be  able  to  (land  in  the  jutlgnient  ;  fee  Chrill  we  ihall 
as  a  judge,  but  not  a  redeemer. 

37  And  in  the  day-time  he  was  teaching  i  n  the 
temple ;  and  at  night  he  went  out,  and  abode  in  the 
mount  that  is  called  the  mount  of  Olives.  38  And 


Chap.  -xxik. 


Sr. 


LUKE. 


2.07 


ftlf  was  alfo  at  Jcnil'ilctn  at  that  time.  8  ^  And 
when  Herod  faw  Jcfus,  he  Was  exceeding;  g]ad:  for 
he  was  defivous  to  Ice  him  of  a  lon^^  feafon,  becaiifo 
he  had  heard  many  things  of  him.  g  Then  he 
queflioned  with  hira  in  many  words ;  but  he  anlwcr- 
him  nothin:».  lo  And  the  chief  priefls  and  frvibcs 
Hood,  and  vehemently  ncculcd  him.  1 1  And  Ilerod 
v/ith  his  men  of  war  fot  him  at  nbught,  and  mocked 
him,  and  array e<l  him  in  a  gorgeous  robe,  and  fsnt 
him  again  to  Pilate.  12  5  And  the  fame  day  Pilate 
and  Herod  were  made  friends  together;  for  before 
they  were  at  enmity  between  themfelves. 

In  this  chapter  we.have  a  relation  of  the  blacktfi:  and 
faildefl  traijedy  th.it'erer  was  aclecl  ujioii  the  iVij^e  nf  the 
worKi,  namely,  tlie  barbarous  and  bUioily  murder  of  t!'.e 
holy  and  innocent  Jefus,  by  the  Jewshisowncsuntryinen, 
the  bed  of  kings  put  to  dcatli  by  his  own  (u!'jtA"t"-.  And 
the  fi  il  (kp  towards  it,  is  hi?  arrai^nement  before  Pilate 
and  llerod  ;  they  poll  him  from  one  to  another;  Pilate 
fends  him  to  Herod,  and  Herod  havino;  made  fuiEcient 
I'port  with,  him,  remands  him  to  Pilate  :  neither  ot  them 
finil  any  fault  in  him  wortiiy  of  death,  yet  neither  of  them 
would  releai'e  him.  Here  ohf: '■ve,Tb:xt  our  Saviour  being 
before  Pilate,  anlVers  him  readily  and  raiiticiifly  :  ■//rtthiu 
the  king  of  the  Jews  ?  fays  Pilate.  Thou  fay  c(i  it,  fays  our 
Sa%iour.  Ari  thou  the  Chrijt,  the  5on  'jf  the  DUffed?  He 
replied,  /  i?w.  Hence,  fays  the  apoftle,  i  Tim.  vi.  13. 
That  Jefus  Chrifl  btf'ji'e  Pwtiu!  Pdatc-iiitAefftd  apnodcr>>i' 
feff-in.  Teaching  us.  That  thoujrh  we  may,  and  fomctinies' 
ought  to  hold  ourpeace  when  our  reputation  is  concerned, 
yet  we  mull  never  be(ilenr,  when  the  honour  of  God  and 
his  truth  may  be  effeftually  promoted  by  a  free  and  full 
confeifion.  Yet  it  is  farthei  'ibfervablc,  That  our  Saviour 
being  before  Herod,  would  neither  ai^fwer  him  to  any 
qucltion,  nor  work  any  miracle  before  him.  This  was  an 
jnllance  and  evidence  of  our  Lord's  great  humility,  in 
refuilng  to  work  miracles  before  Herod,  who  defired  it 
only  to  gratify  his  curioiity.  Thus  do  vile  men  abul'e  the 
holy  power  of  God,  defiring  to  fee  it  exerted  for  admiration 
and  paftime  ;  not  to  be  convinced  or  converted  by  it,  but 
only  to  pleafe  their  foolifii  fancy.  And  as  admirable  was 
the  patience,  as  the  humility  of  Chrift,  and  his  prefent 
lilence,  who  neither  at  Herod's  requeft,  nor  at  the  Jews 
importunity  and  falfe  accufations,  could  be  moved  to  an- 
fwer  any  thing.  Olfirve  farther,  That  though  Herod  had 
murdered  Chrifl's  forerunner,  John  the  Baptift,  and  our 
Saviour's  own  life  was  in  danger  by  Herod  heretofore, yet 
now  he  has  him  in  his  hands,  he  lets  him  go;  only  he  iiril 
abules  h'.m,  and  mocks  him,  and  arrays  huii  in  a  gorgeous 
robe,  like  a  mocking.  Thus  were  all  the  marks  of  Icorn 
iimginahle  put  upon  our  dear  Redeemer;  yet  all  this  jeering 
and  fportir.g  fliame  did  our  Lord  undergo,  to  fliew  what 
was  due  unto  us  for  our  fins  ;  and  alfo  to  give  us  an  e:c- 
•mple  to  bear  all  the  (liame  and  reproach  imaginable  for 
his  fake  ;  -^.uho,  for  the  j-iy  thai  -jjj!  fit  before  him,  dtfp'fcd 
thefhame,  Heb..xiii.  2.  Lnillv,  The  wicked  accuiation 
brought  in  againft  our  bleffcd  Redeemer  >    IVe  fwiid^  fay 


they,  this  ftll'j-j}  petvcriif.g  the  nation,  forbidding  In  give 
tribute  to  Cafar.  (.)  hdlilh  untruth!  how  direOly  ton- 
trary  to  the  whole  courfe  and  teifor  of  ChrifPs  life  was 
this  accufation  !  By  his  doctrine  he  pre.iched  up  fubjeiftioii 
to  governors  and  government,  faying,  Pftidcr  to  Cxjarthc 
things  that  are  C^far\f.  And  by  his  prailice,  he  confirmed 
his  osvn  dodrino,  working  a  niir.nclc  to  pay  tribute  to 
Cxfar.  Satan  could  help  them  to  draiv  up  an  indictiiienc 
as  black  as  hell  ag,.inll  the  innocent  Jefus;  but  all  the 
powers  of  hell  and  darknefs  could  not  prove  a  tittle  of  it. 

135  And  Pilate,  when  he  had  called  together  the. 
chief  priefli!,  and  the  rulers,  and  the  people,  14  Said 
imtothem,  Ye  have  brought  this  man  unto  me,  as 
one  that  pci-vcrtclh  thv.- people  :  and  behold,  I  hav- 
ing examined  Am  before  you,  have  found  nofault  in 
this  man,  touching  thofe  this  wliercof  ye  accufo 
him;  15  No,  nor  yet  Herod:  fori  fent  you  to 
him  ;  andlo,  nothing  worthy  of  death  is  done  unto 
him.  16  I  will  therefore  chaftife  hiin,  and  relcafe 
him.  17  For  of  nccedity  he  mull  releafeone  unto 
thorn  at  the  feaft.  i8  And  they  cried  out  all  at  once 
faying,  Away  with  this  man,  and  rcleafe  unto  us 
Baral)bas  :  19  (Who  for  a  certain  fcdition  made  in 
the  city,  and  for  murder,  was  call  intoprifon.)  20 
Pilate  therefore,  willing  to  releifc  Jefus,  fpake  again 
to  them.  21  But  they  cried,  faying.  Crucify  him, 
aucify  him.  22  Andhe  faid  unto  them  the  third 
time,  Why,  what  evil  hath  he  done  :  1  have  found 
no  caufe  of  death  in  him  :  1  will  therefore  chaflifc 
him,andletA/OTgo.  23  And  they  were  inflant  with 
loud  voices,  requiring  that  he  might  be  crucified  : 
and  the  voices  of  them,and'of  the  chief  pricfls.  pre- 
vailed. 24  And  Pilate  gavefentance  that  it  fliould 
be  as  they  required.  25  And  he  releafed  unto  them 
him,  that  for  fcdition  and  murder  was  cafl  into 
prifon,  whom  they  had  defired;  but  he  delivered 
Jefus  to  their  will. 

Ohfcrve  here,  i,  How  unwilling,  how  very  unwilling, 
Pilate  was  to  be  an  inftrumeiit  of  cur  Saviour's  death  : 
One  while  he  expoftulates  with  the  chief  priefts,  faying, 
IVhat  evil  hath  he  done?  Nay,  Sr.  Luke  here  declares,  that 
Pilate  caine  forth  three  feveral  times,  profelnng  that  he 
found  no  fault  in  him.  Where  note,  How  much  more  juf- 
tice  and  equity  Chrift  met  with  from  Pilate  an  heathen, 
than  from  the  chief  priefts  and  people  of  thejewf,  proft  if- 
ing  the  true  religion?  O  bow  defperate  is  the  hatred  thar 
grows  upon  the  root  of  religion!  /.f.7rn  hence,  That  hy- 
pocrites within  the  church,  n)ay  be  guilty  of  fuch  tremen- 
duous  aifts  of  wickednefs.  as  the  confciences  of  infidels  and 
pagans  without  the  church  m.-iy  boggle  out  and  prorert 
againft.  Pilate,  a  pagan,  abfclves  Clirift,  whilft  the  hy- 
pocritical Jews,  that  heard  his  doftrine,  and  faw  his  niira- 
clfs  do  condemn  him.  2.  How  Pilate  at  laft  lufFcrs  him- 
felf  tobc  overcome  with  theiiiiportmnty  of  the  Jews,  and 
delivers  the  hJy  and  inriCtent  Jefu',  ccnirary  tohisjudg-, 


Pf 


KcnT 


2(;S 


St.      L    U    K    E. 


Chap. 


XXHf 


«nent  and  confciencc,  to  ihe  viH  of -his  murdcrfrs.  It  is 
a  viin  apology  for  Un,  when  jierfons  p.-f  tend  that  tlicy  are 
not  con:!uiitt(J  witJi  their  own  conftut,  but  at  the  inftig:<- 
lion  ami  importunity  of  others  ;  for  fuchisthe  frAtne  ;iiid 
couftitution  ofimu'sfoul,  that  none  can  niske  a  perlon 
wiikeii  withour  his  own  confent  :  it  was  no  extenuation 
of  Fibre's  fm,  no  allevialion  of  his  p'jnilhment,  that  to 
plenic  the  people  he  dehvcrcdoar  S.iviour,  contrary  to  the 
direifliors  of  his  own  confcier.ce,  to  be  crucified.  3.  The 
perfoii  whole  li.'"e  t!ie  wicked  Jews  preferred  before  the 
Jife  of  the  holy  Jeuis,  B.irrabbas  ;  IVe  rj'tH  that  thou  re- 
Urfc  Burr  abbas,  am!  Jeliv^'r  J  ejus.  Mark  thefe  hypocritical 
high  pricfts,  who  pretend  I'uch  a  seal  for  God  and  reli- 
gion; they  prefer  the  life  cf  aperfon  guilty  of  the  higheft 
irnniorr.di'.iesand  debauciieries,  even  murder  and  fcdition, 
before  the  bed  nian  that  ever  lived  in  the  world.  But 
whence  fprang  the  malice  a'ld  hatred  of  the  high  priefts, 
and  people  of  the  Jews,  againlt  our  Saviour?  Why,  plainly 
from  hence,  Chrift  interpreted  the  law  of  God  more 
(Irictly,  than  their  lults  could  bear  ;  and  he  lived  a  more 
h>>ly  ufeful,  and  excellent  life,  than  they  could  endure. — 
Now  nothing  enrages  the  men  of  the  world  more  againik 
rhc  profeflors  but  efpecialiy  the  preachers  of  the  gofpel, 
than  holinefs  of  doctrine,  and  ftridlnefi  of  life  and  conver- 
faiion.  Such  as  preach  .ind  live  well,  let  them  expect  fuch 
<nmity  and  oppofuion,  fuch  malice  and  perfecution,  fuch 
fulFerings  and  triah,as  will  fliock  an  ordinary  patienceand 
conftincy  of  mind.  Our  Mafler  met  with  it,  let  his  zea- 
lous minifters  prepare  for  it. 

26  And  as  they  led  him  away,  they  laid  hold  upon 
one  Simon  a  Cyrcnian,  coming  out  of  the  country, 
and  on  him  they  laid  the  crols,  that  he  might  bear 
it  after  Jefus. 

The  fentence  of  death  being  pafled  by  Pilate,  who  can 
Mvitli  dry  eyes  behold  the  fad  pomp  of  our  Saviour's  exe- 
cution ;  Forth  comes  the  blefled  Jei'usontof  Pilates  gates, 
bearing  that  crofs  which  /oon  aftrr  was  to  bear  him.  With 
his  crol'b  on  his  rtiouldf-r,  he  marches  towards  Golgotha  : 
and  when  they  fee  lit  can  go  no  fall'.r.  they  compel  Simon 
of  Cyrenia,  not  oil  of  comp.iflion,  but  indignation,  to  bear 
liiscrofs  :  This  Cyreiiiar  h:ing  a  Grntile  who  bore  our 
LoriJ's  crof',  fome  think  t:;^i'  '-.y  was  fi^rnified,  that  the 
Gentiles  (hould  have  a  part  in  Ciirlft,  as  well  as  the  J^wj, 
and  be  fliarers  with  them  in  the  benefits  of  the  crofs. 

27  ?  And  th'jre  follov/ed  him  a  great  company 
of  people,  and  of  women,  which  alfo  bswailed  and 
lamented  him,  28  But  Jefus  turning  unto  them, 
faid,  Daughters  of  Jerulalem,  ^.'C'.-p  not  forme,  but 
weep  foryourfelves,  and  for  your  children.  29  For 
behold,  the  days  arc  coming,  in  which  they  fliall  fay 
BlclFcd  arc  the  barren,  and  the  wombs  that  never 
bare,  and  the  paps  which  never  gave  fuck.  3oThcn 
Ihall  they  be^in  to  fay  to  the  mountains.  Fall  on  us, 
and  to  the  hills,  cover  us.  31  For  if  they  dothcle 
things  in  a  green  tree,  what  fliall  be  done  in  tile  dry? 

There  were  four  forts  of  perfoas  which  attended  our  Sa- 


viour at  his  crucifixion  ;  the  executioners  *ho  tormented 
him,  the  Jews  that  mock'd  him,  the  fpeclatijrs  and  lookers 
on  that  marked  him,  and  fympathi/.ing  friends  who  la- 
mented him  :  thefe  lalt  Chirll  thus  hcfpoke,  Wrrp  not  for 
me,  hut  for  ynurf fives  ;  that  is,  ''  Weep  rather  upon  your 
own  account  than  mine  :  Refeivc your  forrows  for  theca- 
Inmitics  coming  upon  yourftlves  and  your  tlnidien."  It 
is  very  probable,  that  the  tears  and  lamentation!",  of  many 
of  thcl'e  mourners  were  but  the  fruits  of  tender  nai  ure, 
not  the  efTecls  of  faith,  and  flowing  from  a  princip  Je  of 
grace,  /.fflrn  thence,  that  melting  a(Fec1ioii&  and  for- 
rows, even  from  the  fenfe  of  Chrifl's  fulferings,  are  not  in- 
falliable  marks  of  grace  The  hi:!ory  of  Chrdl's  fiiffcrings^ 
is  very  tragical  and  patheticaljJnd  may  melt  ingenuous  na- 
ture,, where  there  is  no  renewed  principle  of  grace. — 
Thefe  motioiis  of  the  afTecTions  my  rather  be  a  fit  mooJ, 
than  the  very  frame  and  temper  t.f  the  foul.  There  are 
times  and  feafons  when  the  roughed  and  mofl  obdurate 
hearts  may  be  penfive  and  tender  ;  but  that  is  not  its  tem- 
per and  frame,  but  only  a  fit,  a  pang,  a  traiifient  pafTion. 
There  is  no  inferring,  or  concluding  then  a  uork  of  grace 
upon  the  heart,  fimply  and  b.irely  from  the  movings  or 
mtltings,  of  the  affedions.  Nature  will  have  its  good 
moods,  but  grace  is  Heady  ;  Daughters  cf  Jerufalem,  &c_ 

32  And  there  were  alfo  two  other  malefadtorfi 
led  with  him  to  be  put  to  death.  33  And  when 
they  were  come  to  the  place,  which  is  called  Cal- 
vary, there  th^y  crucified  him,  and  the  malefaftors  : 
one  on  the  right  hand,  and  the  other  on  the  left. 

Here  we  fee  the  infamous  company,  that  our  holy  Lord 
fuffered  with  ;  tvji  thieves  ;  It  had  been  a  fufficient  tfifpa- 
ragement  to  our  bleflfed  Saviour,  to  be  fortcd  with  the 
belt  of  men  ;  but  to  be  numbered  with  the  fcum  of  man- 
kind, i<.  Hich  an  indignity,  as  confounds  our  thoughis  :  This 
was  defigncd  by  the  Jews  to  diflionor  and  difijrace  our 
Saviour  the  more  ;  and  to  perfu..de  the  world,  that  he  was 
the  greateil  of  offenders :  But  God  over-ruled  this,  fqr 
fulfilling  an  ancient  prophecy  concerning  the  MefTiahjIfa. 
liii.    12.  And  he  was  numbertd  with  the  tranfgrejfors. 

34^  Then  faid  Jefus,  Father,  forgivethem;  for 
they  know  not  what  they  do.  And  they  parted 
his  raiment,  and  call  lots. 

Clirifthad  '■  ched  the  doiflrii^e  offorpiving  ene- 

mies, had  pray.  .^^  ^.  ihem  ;  he  pradtifcs  it  here  himfelf 
in  a  mod  exemplary  manner.  Where  note.  1.  The  mercy 
defired  «nd  prayed  for;  and  that  \% ,  f  orgivenefs .  1.  The 
The  pcrfoii  defiring  that  mercv,  Chrill,  the  dying  Jefus.  3 
The  perfons  for  whom  it  is  dtlired.  hisbloody  murderers 
Father,  forgive  them.  4.  The  argument  iifed,  or  motive 
urged  to  procu-e  this  mercy  :  Forgive  them  for  they  knevj 
not -whet  they  do-  Learn  hence,  i.  That  ignorance  is  the 
ufunl  caufe  of  enmity  tgainft  Chrift.  2.  That  there  is 
forgivenefs  with  God,  for  fuch  as  oppofc,  yea,  perfecute 
Chriftoutofignorap.ee.  3.  That  to  forgive  enemies,  and 
to  beg  forgivenefs  for  thein,  is  an  evidence  of  a  Chrift-like 
frame  of  fpirit ;  Father ,  forgive  them  :  Not  that  the  gofpe| 
requires  of  us  an  infenfihility  of  wrongs  and  intaries  ;  that 

sijfcws 


Chap.  XKtii. 


St.     LUKE. 


SS9 


allows  Bs  a  !"enfe  of  offered  eviU,  though  it  forbids  us  to 
revenge  them;  yet  th»lTior«-  tender  our  rerentmeius  are, 
the  more  excellent  our  forjxiveneliis:  So  that  a  forgiviiij; 
Jpirit  doih  not  excluJa  the  fenfe  of  injuries;  but  the  fenfj 
of  injuries  )»r,iccs  the  forgiveiiefs  of  litem;  neither  dot!i 
the  go!pel  require  u\,  under  the  notidn  of  forjfiving  •  :ie. 
lilies,  to  dflivtr  up  our  rights  andpmpertits  to  the  lu!h  of 
every  ot>e  ihit  will  invade  the  n,  but  meekly  to  receive 
evil,  and  readilv  to  return  good. 

Sr^  Ar.d  the  people  flood  beholding:  and  the 
rulers  aifo  with  tii-::n  dciidcd,  him  f.tymg,  Hcfiived 
others :  kt  liiin  fave  uimfclf,  if  he  be  Chrift  the 
chol'en  ol"  God.  36  And  the  foldiers  alfo  mocked 
him,  comin-^  to  him,  and  ofFering  him  vinegar.  37 
And  faying.  If  thou  be  the  king  of  the  Jews,  fave 
thyleif.  38  And  a  fiipcricription  alfb  was  written 
over  him  in  letters  of  Oreek,  and  Latin,  and  Hebretr, 
THIS  IS  THE  KING.OFTHE  JEWS. 

Cb'erve  hzre,  i.  A  mighty  a4grav.ition   of  onr  Lo^d^s 
fufferings  upon  the  crofs ;  n.ime'ly,  The  mocking  derilion 
^^hich  he  met  with  in  his  dying  momenrs.     As  he  endured 
the  pain,  fo  he  deiplfed   the    ih.ime  :  Cruel  mockings  was 
our  Lord  tried  with,    both  from  the  common  people  and 
from  the   chief  prielts  ;  yet  the  common  people's  reviling 
bim,   and    wagging  their  heads  at  him,  was  net  fo  much 
to    be    taken    notice    of,    as  the  chief  priefts,  who  were 
ipen  of  age  and  gravity,  and  the  minifters  of  relig'on  ;  for 
them  barbaroully  to  mock  him  in  his  mifery,  and,  which 
was  worfe,    atheiftically   tojeer  and  fcoti  at  his  faith  and 
affiance  in  God,  faying,  f/e  trufhd  in  Cotl  that  he  loould  lU- 
liver  him,  let  him  dtlivtr  him,  if  he   will  have  him;   this 
was  fnch  an  indignity,  as  confounds  our   thoughts.      But 
from  hence  we  learn,  1.      That  perfecurors  are  generally 
atheiflical  fcoffers ;  the  chief  priefts  and  elders,  who  per- 
fecuted  Chrift  do  blafpheme  God  ;  they  mock  at  his  power, 
and  deride  his  providence,  which  was  as  wicked  as  to  deny 
his  being.      2.  We  learn  from  this  example,  that  fuch  as 
luinifter  to  God  in  holy  things  by  way  of  ofiice,  if  they  be 
not  the  beft,  they  are  generally  the  w  orft  of  rnen  ;  no  fuch 
bitter  enemies  to  the  power  of  godiinefs,  as  fuch  preach- 
ers who   were  never  experimentally  acquainted  with  the 
efficacy  and  power  of  it  upon  their  hejtrts  and  live*.  Ohftrve 
2.  The  infcxiption  wrote  by  Pilate  over  cur  fuffeihig  Saviour 
Ihisisjeftts  the  King  afthe  Jevjs.      It    was  the  cuflom  of 
the  Romans,  when  they  crucified  a  malefaflor,  to  publifh 
the  caul'e  of  his  death  in  capital  letters  placed  over  the  head 
of  the  perfon.   Now  it  is  obfervable,  How  wonderfully  the 
wifdom  of  God  over-ruled  the  heart  and  pen  of  Pilate,  to 
draw  this  title,  which  was  truly  hoiH)rable,  and    fix   it  to 
his  crof',     Pilate  is  Chrift''s    herald,    and  proclaims    him 
KingoftheJrMs.  Learn,  That  the  kingihip  and  regal  dig- 
nity of  Chrift  was  proclaimed  by  an   enemy,  and  that  in  a 
time  of  his  greatcft  fufferings    and   reproaches.     Pilate, 
without  his  knowledge,  did  our  Saviour  an  eminent  piece 
pffervice;   Verily  he  did  that  for  Chrift,  which  none  of 
his  difciples  durft  do;   not  that  he  did   it  defignedly,  and 
with  an  intent  to  put  honor  upon   Chrift,  but   from  the 
fpedal  over-ruling  providence  of  GoJ  :  no  thanks  to  Pi- 


late for  all  this  ;  becaufe  thehigheft  ferVices  performed  for 
Chri.'l  •.i-ideljgii''dly,  (hall  never  be  rewarded  by  h»n. 

30  f  And  one  of  the  maicfaftors.  which  were 
hancjcd,  railed  on  him,  faying,  If  thou  be  Chrift, 
fave'thyfelf  audus.  40  But  the  other  anfwering, 
rebuked  him,  laying,  Doft  thou  not  fear  God,  feeing 
thou  art  in  the  fame  condemnation  ?  41  And  we 
indeed  jufliy  ;  for  we  reccivethe  due  reward  of  our 
deeds  :  but  this  man  hath  done  nothing  amifs.  42 
AndJielartl  untojefus.  Lord,  remember  mc  when 
thou  comeft  into  thy  kingdom. 

Here  we  h.ive  a  further  aggravation  of  our  Lord's  fuf- 
ferings on  the  crofs,  from  the  company  he  Aiffered  with  the 
two  thieves,  whoreviled    him  v/nh  the  reft.   Sr.  Matthew 
and  St.  Mark  fay,  They  both  reviled  hin  ;St.  Luke  fays, 
One  of  them  reviled  ;  poflibly  both  of  ::ieni  might  do  fo  at 
firft,  and  one  of  them  repent  ;  which,  if  fo,  increafes  the  , 
wonder   of  the   penit>:nt   thief's  convc-rfion.     From  the 
impenitent  thief's    reviling  of  Chrift,  when  he  was  at  the 
very  point   of  death,  and   even  in  tli*  fuburbs  of  hell,  we 
/i-.irw,  Th.it  neither  (hame    nor  pain  will  change  the  mind 
ofarefolute   finiier  :    btit    even  then,  when    he  is  in  the 
fuburbs  of  hell,  will  he  blafpheme.  JF'rom  the  penitent 
thief's  confeffmg   of  Chrift,    and  prying  to  him  ;   Lord, 
rementk-r  me  when  thou  comej}  into  thy  kingdom  .•    We  learn, 
both  the  efficacy  and  freenels  of  divine  grace,     i.     The 
efficacious  power  of  it:   O  how  powerful  muft  that  grace 
be,  which    wrought    fuch  a  change    in  an  inftant,  which 
fuppled  that  heart  in  a  moment,  wliich  had  been  harden- 
ing in  fin  for  fo  many  years  !  2.  1  he  freencfs  of  it;  wh^ch 
takes  hold  of  his  heart  when  he  was  at  the  height  of  fin, 
and    was   not  only  void   of  grace,  but  fcemed  paft  grace. 
O  the  powerful    efficacy,   and  adorable    Ireenefs    of  the 
heart- changing  grace  of   God  in  this  vile  perfon  i   it  dif- 
pt.led  him  to  own  his    fin,  to  confefs    the  jufthefs   of  his 
punilhment,  to  juftify  Chrift's  innocency,  to  reprove  his 
fellow. companion,   to  pray    to    a  crucified  Chrift,  and  to 
intercede  with  him,  notforprefent  deliverance  from  death, 
but    for     a   place  InChrift's  kingdom.  Where  we  /forw  1. 
That  true  converhon  is  never  too  late  for  obtaining  mercy 
and  falvation.     a.  That  true  converfion,  how  late  loever, 
will  have  its  fruits  :  The  forementioned  fruits  of  faith  and 
repentance  were  found  with  this  penitent  thief:  yet  muft 
not  this  extraordinary  cafe  be  drawn  inio  example:   this 
extraordinary  and  miraculous  grace  of  Cod  is  not  to  be 
expedled  ordinarily  :   We  have  no  w  arrant  to    expcci  an 
overpowering  degree  of  God's  grace,  10  turn  our  hearts 
in  an  inftant  at  the  hour  cf  death,  when  we  have  lived  in 
forgetfulnefs  of  Cod,  and  in  a  negled  of  our  foul's  concerns, 
all  the  days  of  our  life  ;  for  it  is  evident  as  to  this  cafe  of 
the  penitent  thief's  converiion  at  the  laft  hour,    i .  It  is  an 
example  without  a  promife.   2.  It  is  but  a  lingle  example. 
3.  It  is  an  example  recorded  but  by  one  Evangelift  :   The 
Spirit  of  God,  forefeeing  what  an  ill  ufc  feme  would  make 
of  this  inftance,  leaves  one  example  upon  record,  that  none 
might  defpair;  and  hut  one,  that  none  might  prefume.  4. 
This  thief  probably  h;.d  never  any  knowledge  of  Chrift 
before.      5.    This    thief  improved  his  liine  at  L-ft,   as 

never 


Pp    2 


500 


L     V     K     E. 


Chap,  xxiii. 


never  d'uf  any  beTorc  or  .ifirr  ;  fof-  he  believed  Chrift  to 
be  the .  Saviour  of  the  worki,  when  one  difc'iile  had  be- 
trayed, another  denied  him.  and  all  had  forlaken  him,  he 
ov.neJ  liim  to  be  the  Son  of  God,  the  Lord  of  Lile,  when 
he  waj  fulfeting  the  pains  of  death,  and  feemingly  defert- 
ed  by  his  Father  ;  he  proclaims  hin)  Lord  of  paradife,  and 
difpofer  of  the  klnj^dom  of  heaven,  when  the  Jews  had 
condemned  him,  and  the  Gentiles  crucified  him  as  the  vll- 
tltof  importors  ;  he  feared  God,  owned  the  jidtlce  of  his 
puni.'hnicnt,  was  tolicitous,'  not  for  the  preiervation  of 
his  body,  but  for  the  falvation  of  his  fold  ;  yea,  not  of  his 
own  only,  but  of  his  brother's  that  fufFered  with  him  ;  fo 
that  he  ploritied  Chrill  more  at  the  moment  of  his  death, 
than  i'owe  do  iuthe  whole  courl'e  of  their  lives.  6.  This 
was  a  miracle,  with  the  glory  whereof  Chrifl:  would  ho- 
nor the  ignominy  of  his  crofs:  So  that  we  have  no  more 
gro.md  to  expecl  fuch  another  converfion,  than  we  have 
to  expect  a  fecond  crucifixion.  This  converted  perfon 
was  the  firft  fruits  of  the  blood  of  the  crofs.  From  whence 
■v,e  learn,  That  God  can,  and fometimes  doth,  though  very 
feldom,  prep.ire  n),en  for  glory,  immediately  before  their 
difl'olution  by  deaih.  His  grace  is  his  own,  he  may  dif- 
penfe  it  how  and  when,  where,  and  to  whom  he  pleafes; 
yet  this  is  no  more  warrant  to  neglect  the  ordinary,  be- 
caufe  God  doth  fometimesmsnifeft  his  grace  in  an  extra- 
ordinary way.  True,  in  this  converfion  we  have  a  pattern 
of  M-hat  free  grace  can  do;  where  we  have  not  a  promife 
to  encourage  our  hope,  our  hope  is  nothing  but  prefuaip- 
tion. 

43  And  Jefus  faid  unto  him,  Verily,  I  fay  unto 
thee,  To-day  (halt  thou  be  with  me  in  paradife. 

Thele  words  are  our  Saviour's  gracious  anfwer  to  the 
penitent  thief's  humble  prayer,  I.ortJ,  nnicmher  mc  in  thy 
kiiv:id',m,  fays  the  thief,  To-dity  fl)ult  th'iube  u'.'//.  mu  in  my 
Am^i^iim,  fays  our  Saviour :  Where  no/r-,  i.  The  immor- 
tality of  the  fouls  of  men  is  without  all  doubt;  our  defires 
after,  and  hopes  for  immortality,  do  prove  our  fouls  im- 
mortal, and  capable  of  that  liate.  The  fouls  of  men  die  nut 
with  their  bodies,  but  remain  in  a  flate  of  fenlibility.  i. 
Th.1t  there  is  a  future  and  eternal  flate,  into  which  fouls 
p.ifs  at  death.  Death  is  our  pafDige  out  of  the  fwift  liver 
of  time,  into  the  boundlefs  and  bottomlefs  ocean  of  eter- 
nity. %.  That  the  fouls  of  the  righteous  at  death  are  im- 
mediately received  into  a  (late  of  happinefs  and  glory; 
This  day  Jhah  thou  he  with  me ;  not  after  ihy  refurreclion, 
but  inimediately  after  ihy  difiiilution.  That  man's  foid  is 
afleep,  or  worl'e,  that  dreams  of  the  fojil's  fleeping  till  the 
refnrreilion  :  For  why  fhould  the  believer's  happinefs  be 
deferred,  when  they  are  immediately  cajiable  of  enjoying 
it?  Why  ftioidd  their  falvation  /lumber,  when  the  wicked's 
damnation  fluinbcycth  not?  Mow  do  fuch  delays  conlift 
with  Chrift's  ardcqt  de(l>-es,  and  his  people's  longing  to  be 
together! 

44  Anri'  it  Kas  about  the  fixtli  hour,  and  there 
was  a  darknefi'ovtr  all  tlic  earth  until  the  ninth  hour. 
45  And  the  fun  was  darkened,  and  the  vail  of  the 
temple  was  rent  in  the  midfl.  46  And  when  Jcfus 
had  cried  with  a  loud  voice,  he  faid,  Father,  into 
th}:  hands  1  commend  my  fpirit ;  and  Jia\in^  faid 


thus,  he  gave  up  the  gho.1.  -47' Now  whrnthe 
centurion  faw  what  was  d(jnc>  he  glorified  God, 
faying,  Certainly  this  was  a  ria;hteoustnan.  48  And 
all  the  people  that  came  together  to  that  fight,  be- 
holding the  things  which  were  done,  fmote  their 
brcafls,  and  returned.  49  And  all  his  acquaint- 
jence,  and  the  woiticn  that  followed  him  from  Gali- 
lee, flood  afar  oIF  beholding  thefe  things. 

Ohfen)e,  here,  1.  What  prodigies  in  nature  happened 
and  fell  out  at  the  crucifiKion  of  our  Saviour  :  The  fun  was 
darkened  at  the  fctting  of  the  Sun  of  righteoufnefs;  and 
the  vail  cf  the  temple  was  rent ;  figr.ifying  that  God  was 
now  about  to  forfake  his  temple  ;  that  the  ceremonial 
law  was  now  abolilhing,  and  the  partition  wall  betwixt 
Jew  and  Gentile  being  now  pulling  down,  all  may  have 
accefstoGod  through  tho  blood  of  a  Mediator.  2.  The 
laft  prayer  of  our  Saviiur  before  his  death.  Father  into  thy 
hands  I  commend  my  fpirit  :  They  are  words  full  of  faith 
and  comfort,  fit  to  be  the  laft  breathings  of  every  gracious 
foul  in  this  world.  Lcamhence,  That  dying  believers  are 
both  warranted  and  encouraged  by  Chri/l's  example,  be- 
lievingly  to  commend  their  precious  fouls  into  the  hands 
of  God,  as  a  gracious  Father.  3.  What  influence  our  Sai- 
viour's  death  had  upon  the  Centurion.  "  He  glorified  Cod, 
faying,  Ferily  this -was  a  right;  oiis  man.  Here  /.'S//?,  That 
Chrifl  had  a  tediniony  of  his  liinocency  and  rightcoufnefi 
given  unto  him  from  all  forts  of  perfons  whatibever;  Pi- 
late and  Herod  pronounced  him  innocent;  Pilate's  wife 
proclaimed  him  a  righteou';  man  ;  the  thief  on  the  crolis 
declared  he  had  done  nothing  amifs  ;  and  the  centurion 
owned  him  to  be  a  righteous  man,  yea,  the  Son  of  God, 
Mark  XV.  39.  Only  the  Pharifees  andchiefpricfts,  which 
were  teachers  of  others  ;  not  ignorance,  but  obiiinacy  and 
malice,  blinded  and  hardened  them  to  their  ruin  and  de- 
ftraclion  ;  inftead  of  owning  and  receiving  him  for  their 
Saviour,  they  ignominioufly  put  him  to  death  as  the  vileft 
impollor. 

50  5  And  behold,  there  was  a  man  named  Jofcph, 
a  counfellor,  and  hexuas  a  good  man,  and  a  juft  : 
5 1  (The  fame  had  not  confented  to  the  counfel  and 
deed  of  them)  he  was  of  Arimathea,  a  city  of  the 
jews  (who  alfo  hiir.felf  waited  for  the  kingdom  of 
God.)  52  This-  man  went  unto  Pilate,  and  begged 
the  body  of  Jefus.  53  And  he  took  it  down,  and 
wrapped  it  in  linen,  and  laid  it  in  a  fepulchre  that 
was  hewn  in  flone,  wherein  never  man  before  was 
laid.  54  And  that  day  ivas  the  preparation,  and 
the  fabbath  drew  on.  55  And  the  women  alfo, 
which  came  with  him  from  Galilee,  followed  aftet, 
and  beheld  the  fcpulchre,  and  how  his  body  w^s 
laid.  56  And  they  returned,  and  prepared  fpices 
and  ointments  ;  and  rcfled  the  fabbath-day  accor- 
ding to  the  commandment. 

The  circumfnnces  of  our  Lord's  fiiner.d,  and  henour- 
able  interment  are  here  recorded  by  ourEv  .ngeliil;  fuch  a 
funcr.'.l  as  never  was  ftncc  graves  Wv.i  c  firft  digged.  W  here 

olftrir, 


Chap.  xxiv. 


St. 


L    i'    K    E. 


5«i 


ohferve,  t.  Our  Lord's  body  ninft  be  begged  before  ic 
could  be  buried  ;  the  dead  bodies  of  malefsctors  being  in 
the  power,  and  at  the  diTpofal  of  the  Jud{;e  tliat  condemns 
tlieni.  I.  The  pcrfon  that  begged  his  body,  and  beftowed 
a  decent  and  honorable  burial  upon  it  ;  Jofeph  of  Arinia- 
theaj  a  worthy,  tliough  a  clofe  dilciple.  Grace  doth  not 
always  make  a  public  and  open  (liew  where  it  is  :  But  as 
there  is  much  fecret  trcafure  in  the  bowels  of  the  earth,- 
though  unfeen,  fo  is  there  much  grace  in  the  hearts  of 
fonie  faints,  which  the  world  takes  little  notice  of.  3.  The 
mourners  that  followed  bur  Saviour's  hearfc  to  tlie  grave  ; 
the  women  which  came  out  of  Galilee;  a  poor  train  of 
mourners:  The  apodles,  who  fliould  have  been  mofl  of- 
ficious to  bear  his  holy  body  to  the  ground,  were fome  time 
fince  all  fcattered,  afraid  to  own  their  Mailer,  either  dying 
or  dcdd.  Funeral  pomp  had  been  no  way  fuitable,  either 
to  the  end  or  manner  of  our  Lord's  death,  and  according- 
ly here  is  nothing  like  it.  4.  The  grave  or  fcpulchre,  in 
which  our  holy  Lord  lay  ;  it  was  in  a  fepulchre  hnan  out 
cf  a  rock;  that  fo  his  enemies  might  have  no  occafion  to 
fay,  That  his  difciples  ftole  him  away  by  fecret  holes,  and 
unfeen  pafl'ages  under  ground  ;  It  was  in  a  new  fepulchre, 
Wherein  nevLV  niMt  wrt-f/rf/z/^f/irf-jlefthisadverfariesfliould 
fav.  It  was  another  that  was  rifen,  who  was  buried  there 
before  him.  And  he  was  buried  in  a  garden  :  As,  by  the 
fin  of  the  firft  Adam,  we  are  drive !i  out  of  the  garden  of 
pleafure,  tl\e  eartlily  paradife,  or  by  the  fufFering;  of  ilie 
fecond  Adam,  aim  lay  buried  in  a  garden,  we  may  hope 
for  entrance  into  the  heavenly  paradife.  5. The  manner 
of  our  Lord's  funeral ;  it  was  hafty,  open,  and  decent. 
Hafty,  becaufe  of  the  preparation  for  the  fabbath  ;  open, 
that  all  pcrfons  might  be  fpectators,  and  none  might  fay, 
he  was  buried  before  he  was  dead  ;  decent,  being  wrapt 
up  in  fine  linen,  and  perfumed  withfpices,  6.  The  reafou 
why  our  Lord  was  thus  buried,  feeing  he  was  to  rife  again 
in  as  fluift  a  time  as  other  men  lie  by  the  walls;  doubt- 
lefs  it  w.isto  declare  the  certainty  of  his  death,  to  fulfil  the 
types  and  prophecies  which  went  before  him  :  j4s  Jonas 
being  three  da\s  and  three  nights  in  the  -ivhals's  helly.  He 
was  alio  buried,  to  complete  his  hum  liation  :  This  was  the 
loweft  ftep  to  which  he  could  defcend  in  his  abafcd  flate. 
In  a  word,  Chrill  defcendeii  into  the  grave ,  that  he  might 
conquer  death  in  its  own  territories  and  dominion.  7.  Of 
what  ufe  our  Lord's  burial  is  to  his  follo.wers;  it  (hews  us 
tlie  amay.ing  dtpih  of  his  humiliation,  from  what,  and  to 
what  his  love  brought  him,  even  from  the  bofol.T  tf  his 
Father  to  the  bofom  of  the  grave.  It  may  comfci-t  us 
bf'^ainft  the  fears  of  death,  and  the  terrors  of  the'  grave  : 
The  grave  could  not  long  keep  Chrift,  it  fhsll  not  always 
keepchrirtiaus :  It  was  a  loathfome  prifon  before,  it  is  a 
perfumed  bed  now:  He  whofe  head  is  in  heaven,  need 
not  fear  to  put  his  feet  into  the  grave.  Awake  and  (ing, 
tliou  that  dwellr-ft  in  the  dufb,  fcr  the  ermiity  of  the  grave 
;.  Uain  by  Chrift. 


C  H  A  P.     XXIV. 

The  lajl  chapter  of  St.  Luke's  gefpd  ccnlawi  i;..,.Jlc-^ 
of  our  Saviour's  refuyrSmi,  and  gives  us  an  cccx:: 


cf  xvJmt    he  did  u/)jn  car/fi,  hduren   tly   iinr  ■"/"'"■ 
glorious  rcfurreUioH  and  triumphant  afanfwn. 

NOW  upon  the  firft  day  of  the  week,  very  cariv 
in  the  morning,  they  came  unto  the  fcpulchr;* 
bringing  the  Ipiccs  which  tiicy  had  prepared,  and 
certain  (!//;fri  with  them.      2    And  they  I'ound   the 
ftone  rolled  away  from  the  fepulchre,    o  Andthev 
entcredin.  and  found  not  the  body  of  the  Lord  jefu.^ 
4  And  it  came  topafs,  as  they  were  much  perplexed 
thereabout,  behold,  two  men  flood  by  them  in  fhin- 
incr  garments,   c  And  as  ihev  were  afraid,  and  bow- 
ed  down  their iiiccs  to  the  earth,  they   faid  unto  them 
Why  feek  ye  the  living  among  the  dead  ?      6  lie  is 
not  here,  but  is  rifen.  RememberhoAv  he  {pake  unto 
you  when  he  was  yet  in  Galilee,     7    Saving,   The 
Son  of  man  mufl  be  delivered  into  the  hands  of  frn- 
ful  men.  and  be  crucified,    and  the  tliird  day   rife 
again.   8  Andthev  remembered  his  v.ords  ;   c)  And 
returnedfrom  the  fepulchre,  and  told  all  thefe  things 
unto  the  eleven,  and  to  all  the  rcil. .  10  It  was  Mary 
Magdalanc,    and  Joanna  :   and  Marj'  the  mci/ier  of 
James,  and  other  women  that  were  with,  them,  'whlch 
"told  thefe  things  unto  the  apoflles.      11    And  their 
words  feemed  to  them  as  idle  tales,  and  they  believed 
lliem  not.      12  Then  arofe  Peter,  and  ran  into  thp 
fepulchre  ;  and  (looping  down,  he  beheld  the  linen 
clothes  laid  by  themlelves,  and  departed,  wonderin^"- 
in  himfelf  at  that  which  was  come  to  pafs. 

The  Lord  of  life,  who  was  put  to  death  upon  the  Friday 
was  buried  in  the  evening  of  the  fame  day  ;  and  his  holy 
body  refted  in  the  filent  grave  all  tliC  next  day,  being  the 
Jewifli  fabbath,  and  fome  part  of  the  morning  following. 
Thus  rcfe  he  again  the  third  day,  according  to  the  fcrij)- 
tures,  neither  fooner  nor  later;  not  fooncr,  lell  I'le  truth  of 
his  death  fliould  have  been  queflioned,  that  he  did  not  die 
at  all ;  nor  later,  left  the  faith  of  his  difciples  fliould  have 
failed.  Accordingly,  when  the  labbath  was  pafied,  Mary 
Magdalene  getting  the  other  women  together,  Ihe  and  they 
fet  out  very  early  in  the  morning,  to  vifit  the  holy  fepul- 
chre, and  about  fuu-riiing  they  get  to  it,  iriending  with 
their  fpices  and  odours  farther  to  embalm  the  I.ord'sbody. 
Cl:f<rve  here,  i.  That  although  the  hearts  of  thefe  holy 
women  did  burn  with  an  ardent  zeal  and  afFeaion  to  their 
crucified  Lord  ;  yet  the  commanded  duties  of  the  f.tbbath 
arenot  emitted  by  their. ;  they  keep  clofe,  and  fileiuly  fpend 
that  day  in  a  holy  mixtureof  grief  and  hope.:  A  good  pat- 
tern of  labbath  fanftification,  and  worthy  of  our  imitation. 
2.  l"hefe  holy  women  go,  but  not  empty  handed  :  Slie, 
thathad  bellowed  acoilly  niabafterupon  Chrifl  whiiflalive, 
prepares  no  lefspreciousodours  for  him  now  cc  ^  ;  'u  re  ■ 
by  paying  their  latl  homage  to  our  Saviour' 
what  need  of  odours,  to  perfume  a  precious  ^  ..,  i.!ii.,i 
could  notfee  corruption  ?  IVue,  hisholybodv  didnot  w.int 
tin  in,  but  the  love  and   aiK-c"ti(ni  of  liis  fr'<  '1  net 

witia-Lold  the.Ti.     3.  How  ^reat  a.tributc  .  and 


30S 


St.      LUKE. 


Chap.   xxiv. 


honour '.J  due  anJ  payable  to  tlie    iT.emory  of  thefe   hrly 
women,  tor  their  grcjt  migiuiiimity  and  courage  :   They 
followed  Chiiit    uliL'rthis   cowardly   difciples   left  him  ; 
ihey  accoinp.iiiied  him  to  hiscrofs,  they  atteniiedhis  hearfe 
to  the  gr.ive,  when    his  diltiples  did  not,  durft   not  ap- 
peir;  and  how  very  early  in  the  morning   they   villi  his 
fepulchre,    fearing  neither  the   darknefs   of  the   night, 
nor  the  prefence  of  the  watchmen,  though  a  band  of  rude 
Joldiers.   Leum  hence,  That  courage  and  refolution  is  the 
fpecial  gift  of  God  :   If  he  givei  it  to  the  feeble  fr\,  even 
to  timorous  and  fearful  women,  it  (hall  not  be  in  the  power 
of  armed  men  to  make  ihein  afraid.     But  to  a  clofe  con- 
fidsratioa  of  the  ftveral  tircumftances  relating  to   the  re- 
furreftionof  our  holy  Lord.     N'jte,  t.    With  what  pomp 
and  triumph  our  holy  Lord  arifes :  Two  men,  chat  is,  two 
an>»els  in  the  (liape  of  men,  ver.  4.  are/l'nt  from  htaven  f) 
roll avjav  t'oejione.      But  could  not  Chrlil  have  rifen  then 
\kithout  the  angels  help?   Yes,  doubtlcfs ;   he  that    raifed 
himfelf  could  ealily  have  rolled  away  the  Hone  hifufelf ; 
but  Go. 1  thinks  lit  to  fend  an  officer  from  heaven  to  open 
the  priion  door  of  the  grave  ;  and  by  fetting  our  furety  at 
liberty,  proclaims  our  debt  to  the  divine  julVice  fully  fa- 
tistied.   15i tides,  it  was  fit  that  the  angels,  who  had  been 
witnelFes  of  our  Saviour's  pafTion,  ihouid  alfo  be  witnefles 
of  his  refurreftion.     2.  Our  Lord's  refu rreftion declared  : 
Ht  is  riftn,  he  it  mt  hen.      Almighty    God  never  intend- 
ed that  the  darling  ot  bis  (oul  l.'iould  le  left  in  an  obfcure 
fepulchre.     He  is  not  here,  fiid  the  angels,  where  you  laid 
liim,  where  you  left  him  -.  Death  hjs  loft  its  prey,  and  the 
grave  lias  loll  its  prifoner.   3.  It  is  not  faid,  He  is  not  here, 
for  he  is  raifed  r  but  heis  rifen,  ver.  6.  The  original  word 
imports  the  adive  power  of  Chrift,  or  the  felf-quickening 
principle  by  which  Chrill  raifsd    himfelf   from  the  dead, 
Ads  i.  3.  He  Jhe-jjed  himfelf  alive  after  his  pafpon.     Hence 
learn.  That  it  was  the  divine  nature,  or  Godhead  of  Chtift 
which  raifed  the  human  nature  from  death  to  life  :  others 
were  raifed  from  the  grave  by  Chrift's  power,  but  he  raif- 
ed himfelf  by  his   power.     4.   The  perfons  to  whom  our 
Lord's  refurreition  was  firft  declared  and  made  known  : 
To  women,  to  the  two   Marys.     But  why   to   women? 
and  why  to  thefe  women?  To  women,  fird,  becaufe  God 
fometimcs  makes  choice  of  weak  means  for  producing  great 
cffecls,  knowing  that  the  weaknefs  of  the  inftrument  re- 
dimnds  to  the  greater  honor  of  the  agent.     In  the  whole 
difp;nfation  of  the  gofpel,   God  intermixes  divine  power 
with  human  weaknefs :  Thus  the  conception  of  Chrill  was 
by  the  power  of  the  Holy  Ghoft,  but  his  mother  a   poor 
woman,  a  carpenter's  fponfe  :   So  the  crucifixion  of  Chrift 
was  in  much  meannefsand  outward  bafenefs,  being  cruci- 
fied between  two  thieves  ;  but  the  powers  of  heaven  and 
enrth  trembling,  the  rocks  rending,  the  graves  opening, 
(hewed  a  mixture  of  divine  power.   T))u?  here,  God  felefts 
women,  to  declare  that  he  will  honour  what  inltruments 
he  pleafes,  for  the  accompliflvnent  of  his  own  purpofes. 
But  why  to  thefe  women,  the  two  Mary's,  is  the  firft  dif- 
covcry  made  of  our  Lord's  refurreclion?   Poffibly  it  was 
a  reward  for  their  magnanimity  and  inalculine  courage: 
Thefe  women  cleave  to  Chrift,  when  the  npuftlcs  forfook 
him  ;   ".hey  alfifted  at  his  crrfs,  they  al'ended  at  his  fune- 
ra',  they  t^-aitcd  at  his  fepulchre :  Th«fc  women  hid  more 


courajre  than  the  apoftles,  therefore  God  makes  them  apof- 
ilestotheapoftles.  This  was  a  tacit  rebuke,  a  fevere  check 
given  to  the  apoftles,  that  they  (hould  be  thus  outdone  by 
women:  Thefe  holy  women  went  before  the  apoftles  in 
the  hift  fervices  that  were  done  for  Chrift,  and  therefore 
the  apoltles  here  come  after  them  in  their  rewards  and  coiji- 
forts.  5.  The  quick  melTage  which  thefe  holy  women 
carry  to  tlie  difconfolaie  difciples,  of  the  joyful  news  of  our 
Saviour's  refuriection  :  They  returned  from  the  fepulchre, 
and  told  all  thefe  things  to  the  eleven,  ver.  9.  And  the 
other  evangelifts  fay,  That  they  were  fcntand  bidden  togo 
to  the  apoftles  with  the  notice  of  the  refurreftion  :  Cc  tell 
the  liifdpL'f,  fays  the  angel.  Matt,  xxviii.  7^  Ca  tell  my 
/irf//,;-f«,  fays  Chrift,  ver.  10.  A  moft  endearing  expref- 
fio  1 !  Chrill  might  have  faid,  "  Go  tell  my  apoftate  apof- 
tles, my  cowardly  difciples,  that  left  mc  in  my  danger,  and 
durft  not  own  me  in  the  high  prieft's  hall,  that  duift  not 
come  within  the  fliadow  of  my  crofs,  nor  within  fight  of 
my  fepulchre:"  But  not  one  word  of  all  this,  by  way  of 
upbraiding  them  for  their  late  (liameful  cowardice,  but  all 
words  of  divine  indulgence,  and  of  endeyring  kindnels ; 
Co  tell  my  brethren.  Where  mark.  That  Chrift  calls  thciu 
brethren  after  his  refurrection  and  exaltation, thereby  (hew- 
ing, That  the  change  of  his  condition  had  wrought  no 
change  in  his  afFeclion  towards  his  poor  difciples;  but  thofe 
that  werehiibrethrenbefore,  in  thetimeof  his  humiliation 
and  3bafement,are  Co  llill,  after  his  exaltation  and  advance- 
ment ;  Go  tell  my  brethren.  One  thing  more  niuit  be  noted 
with  reference  to  our  Lord's  refurrecTion,  and  that  is, 
Why  he  did  not  firft  chufe  to  appear  to  the  Virgin  Mary, 
his  difconfolate  mother,  whofe  foul  w  as  pierced'  with  a 
quick  and  lively  fight  and  fenfe  of  her  fon's  fufferings ;  but 
to  Mary  Magdalene,  w  ho  h.-^d  been  a  grievous  (inner  ! 
Doubtiefs  this  was  for  the  comfort  of  all  true  penitents ; 
and  admiuifters  great  conl'olation  to  them  :  As  the  angelt 
in  heaven  rejoice,  much  more  doth  Chrift,  in  the  recovery 
of  one  repenting  finner,  than  in  multitudes  of  holy  and 
juft  perfons  (fuch  was  the  blelTcd  Virgin)  who  need  no 
repentance.  For  the  fame  reafon  did  our  Saviour  parti- 
cuJarly  name  Peter :  Co  tell  my  difciples,  and  Peter  ;  he 
being,  for  his  denial  of  Chrift,  fwallowed  up  with  forrow, 
and  (landing  in  moft  need  of  confolation  ;  therefore  fpeak 
particularly  to  Peter:  As  if  Chrill  had  faid,  "  Be  fure 
that  his  hard  heart  be  comforted  with  this  joyful  news,  that 
I  am  rifen  :  and  let  him  know,  that  I  am  friends  with  hinj 
notwithftanding  his  late  cowardice." 

1 3  9  And  behold  two  of  them  went  that  fame  day 
to  a  village  called  Emmaus,  which  was  from  Jerufa- 
lem  a^CT(Mhreefcore  furlongs.  14  And  they  talked 
together  of  all  thefe  thin;TS  which  had  happened. 
15  And  it  came  to  pafs,  that  while  they  communed 
ffgclher,  and  reafoned,  Jefus  himfelf  drew  near,  and 
went  with  them.  16  But  their  eyes  wereholden,  that 
Ihcy  fhould  not  know  him.  17  And  he  faid  unto 
them,  What  manner  of  communications  arc  thefs 
that  ye  have  one  to  another  as  ye  walk,  and  arc  fad  ? 
1 8  And  the  one  of  them,  whofe  name  wasCleophas, 
anfwering,  faid  unto  hiai,  Art  thou  only  u  fti anger 

in 


Chap,  xxiit. 


Sr. 


LUKE. 


3®;? 


in  Jerufalein,  and  haft  not  known  the  things  which 
arc  come  topafs  there  in  thefe  days  ?  19  And  he 
faid  unto  them,  What  things  ?  And  they  faid  unto 
him,  Concerning  JiTiis  of  Nazarctli,  which  wa.s  a 
prophet  mi;^hty  in  deed  and  word  before  God  and 
all  the  people  :  20  And  how  the  chief  priefls  and 
our  rulers  delivered  him  to  be  condemned  to  death, 
and  have  crucified  him.  21  But  we  trufled  thatit 
had  been  he  which  (hould  have  redeemed  Ifrael:  and 
befide  all  this,  to-day  is  the  third  day  fince  thefe 
things  were  done.  22  Yea,  and  certain  women  alfo 
of  ourcompany  made  us  afionifhed  which  were  early 
at  the  fepulchre  :  23  And  when  they  found  not  hii 
body,  they  came,  faying.  That  they  had  alfo  feen  a 


vifion  of  angels,  which  faid  that  he  was  alive. 


24 


And  certain  of  them  which  were  with  us  went  to 
the  fepulchre  and  found  it  even  fo  at  the  women 
had  faid  :   but  him  they  faw  not. 

Here  we  have  o^rrW? /if,  i.  The  journey  which  twoof 
the  difciples  took  to  Emmaus,  a  village  not  far  from  Jeru- 
falem  :  The  occafion  of  their  journey  is  not  told  us,  but 
th?  fcriptiirr  acquaints  uswith  their  difccurfeintheirjour- 
ney,  and  as  ihcy  were  walking  by  the  way  :  It  was  holy  and 
ufeful,  piousand  profitable  diCcourfe,  that  they  entertained 
one  another  with  asihey  walked  ;  they  difcourCedofChrift's 
death  and  refurreftion  ;  a  good  pattern  for  our  imitation, 
vhen  providentially  caft  into  fuch  coinpanjas  will  bear  it ; 
That  our  lips  drop  as  the  honey-comb,  and  our  tongue  be  as 
choice  Jilvcr.  2.  How  our  holy  Lord  prefently  n.ade  one 
in  the  company ;  when  they  were  difcourfing  ferioufly  about 
the  matters  ef  religion,  he  overtook  ihem,  and  joined  hini- 
felf  to  them  :  The  way  to  have  Chrifts  prefence  and  com- 
pany with  us,  is  to  be  difcourdngof  Chrift,  and  the  things 
ofChrift.  3.  Though  Chrift  came  to  them,  it  was  ;«- 
cogn'itia,  he  was  not  known  to  them,  for  their  eyes  were 
holdenby  the  power  of  God,  ttieirfighl  was  reftrained  that 
they  could  not  difcern  who  he  was,  but  took  him  for  an- 
other perfon,  though  his  body  had  the  fame  dimenfionsihat 
he  had  before.  Whence  we  learn,  The  influence  which 
God  has  upon  all  our  powers  and  faculties,  upon  all  our 
members  and  fenfes,  and  how  much  we  depend  upon  God 
for  the  ufe  and  exercile  of  our  faculties  and  members  ; 
Their  eyes  uvr?  holdt-n  that  they  could  net  know  him.  4.  That 
the  notion  of  the  IVleirias  being  a  temporal  Saviour,  wasfo 
deeply  rooted  in  the  minds  of  the  difciples,  that  it  remained 
hiie  \vi;h  them,  even  after  he  was  rifen  from  the  dead. -^ 
They  here  own  and  acknowledge  him.  To  he  a  prophr-t, 
ivighly  in  deed  and  in  'diord ;  bjt  they  queftion  whether  he 
were  the  Meflia.;,  the  Redeemer  of  Ifrael  !  They  could  not 
reconcile  the  ignominy  of  his  death  with  the  grandeur  of 
his  office;  nor  concei.'e  how  the  infamy  of  a  crofs  was  con- 
fident with  the  glory  of  a  king  :  H'e  tru/Ied  that  it  hadbeen 
he  which Jhoiild have  redetmed  Ifrael.  As  if  th^  had  faid, 
"  We  were  full  of  hopes,  that  this  h-id  been  the  Mefllas 
fo  long  exp''fted  by  us ;  but  this  being  the  third  day  fuice 
he  (lied,  we  fear  we(hallf;ndourfelves  miftaken." 


25  Thcti  faid  he  unto  thcr^,  O  fools  and  /low  o^-" 
heart  to  believe  all  that  the  prophets  have  fpokcn  ' 
26  Ought  not  Chrift  to  have  fuffcred  thefe  things, 
and  to  enter  into  his  glory  ?  27  And  beginning  ai. 
Mofes  and  all  the  prophets, he  expounded  unto  them 
in  all  the  fcriptures,  the  things  concerning  himfclf. 
28  And  they  drew  nigh  unto  the  village  whithei 
they  went;  and  he  made  as  though  he  would  have 
gone  further.  29  But  theyconftrainedhim,  faying, 
Abide  with  us  :  for  it  is  towards  evening  and  the 
day  isfar  fpent.  And  he  went  in  to  tarry  with 
them.  30  And  it  came  to  pafs  as  he  fat  at  meat 
with  them  he  took  bread  and  blelfed  it,  and  brake, 
and  gave  to  them.  31  And  their  eyes  were  opened 
^nd  they  knew  him  ;  and  he  vanifhedout  of  their 
fight.  32  And  they  laid  one  to  another.  Did  not 
our  heart  burn  within  us,  while  he  talked  with  us 
by  the  way,  and  while  he  opened  to  us  the  fcrip- 
tures ? 

Ohjerve,  I.  Our  Saviour  reproves,  and  then  inftrucls 
them:  He  reproves  them  forbeing  ignorant  of  the  fenfeof 
fcripture  :  They  rhought  the  death  of  the  Melfias  a  fuffi- 
cient  ground  to  queftion  the  truth  of  his  office,  when  it 
was  an  argument  to  confirm  andeffablilh  it :  G  fools,  ought 
not  Chrift  tofuffer  ?  As  if  he  liad  faid,  "  Do  you  not  finil 
that  the  perfon  defcribedby  the  prophets  in  the  Old  Tef- 
lament  to  be  the  Melfias,  was  to  wade  his  glory  through  a 
fea  of  blood?  Why  then  do  you  think  yourfelves  deceived 
in  the  perfon  that  fuft'ered  three  daysago,  when  his  doth 
agree  fu  well  with  the  prediftions  of  the  prophets,  who 
foretold.  That  the  Mefiias  fhoulJ  be  cut  off,  but  not  for 
himfclf,  and  be  fmitten  for  the  iniquities  of  his  people?" 
Here  we  may  ohferve,  The  great  wifdom  and  grace  of  God, 
whoiiiakes  fometimes  thediflidence  of  his  jieople  an  occa- 
fion  of  farther  clearing  up  the  choiceft  truths  unto  them  : 
Never  did  thefe  difciples  hear  lo  excellent  an  expofuiouof 
Mofes  and  the  prophets  concerning  the  MeiTias,  as  now  ; 
when  their  finful  diftruft  had  io  far  prevailed  over  them. 
2.  The  doftrines  which  Chrift  inftrucls  his  difciples  in, 
namely.  In  the  necf  fhty  of  his  death  and  paffion,  and  of  his 
glory  and  exaltation:  Citghtnot  Chrif/lo fi-Jfrr,  r.id locKtcr 
into  his  glory  ?  Learn,  1.  That  with  relpect  to  God's  de- 
cree, and  with  relation  to  man's  guilt,  the  death  of  Chrjfk 
vcasnccelTary  andindifpenfible.  2.  That  his  refurrediou 
and  exaltation  was  as  neceffary  as  his  pafllon.  3.  That 
there  was  a  meritorious  connexion  between  Chnft's  fuf- 
ferings  and  his  glory  ;  his  exaltation  was  merited  by  his 
paffion  :  Ht'iVJS  t'l  drink  of  the  brock  in  the  -way,  and  then 
kefhou'.d lift  up  his  head.  4.  Chrift  did  not  only  put  light 
into  ihefe  his  apoftles  heads, but  h^at  alfo  into  their  hearts, 
which  burned  all  the  while  hecommuntd  with  them  ;  Did 
not  our  hearts  hum  within  ui  -whilg  he  opened  to  us  the  f crip ~ 
tures?  Oh  what  aii  efficacious  power  is  there  in  the  word 
ofChrift,  when  fet  home  upon  the  hearts  of  men  by  the 
Spirit  of  Chrift  ! 

33  And  tiiey  role  up  the  fame  hour,  and  re- 
turned 


501' 


Sr. 


L    U     K    E. 


Chap.   xxiv. 


turned  to  Jemralcm.  and  found  the  eleven  gathered 
to;^ethcr,  and  them  that  were  with  him.  3,}  Sayin^j, 
The  Lord  is  rifen  indeed,  and  liath  appeared  to  Si- 
mon. 35  And  they  told  what  thrnj^swero  done  in 
the  way,  and  how  he  was  known  of  them  in  break- 
ingof  broad.  36  5  And  as  they  thus  fpake,  JelVis 
hinifolf  flood  in  the  midfl  of  them,  and  faith  unto 
then),  Pence  be  untoyou.  37  But  they  were  ter- 
rified and  affrighted,  Jfnd  fuppofedthat  they  had 
leena  (pirit.  38  And  hefaid  unto  them.  Why  arc 
ye  troubled,  and  why  do  thoughts  arife  in  your 
hearts  ?  *  39  Behold  my  hands  and  my  feet,  that  it 
is  I  myfe^f.  Handle  me,  and  fee  :  fora  fpirit  hath 
not  flelh  and  bones,  as  ye  fee  me  have.  40  And 
when  he  had  thus  fpoken,  he  fhewcd  them  his  hands 
and  his  feet.  41  And  while  they  yet  belisvcd  not 
lor  joy,  and  wondered,  he  faid  unto  them,  Hav^ 
■ye  here  any  meat  ?  42  And  they  gave  him  apiece 
CI  a  broiltd  fifl:,  and  of  an  honey-comb.  43  Ami 
hf.  took  it,  a^nd  did  eat  before  them.  44  And  he 
laid  unto  them,  Thefe  are  the  words  which  I  fpake 
unto  you,  while  I  was  yet  with  you,  that  all  things 
jnull  be  fulfilled  which  were  written  in  the  law  of 
Mofes  and  in  the  prophets,  and  in  the  pfalms  coh- 
terningme. 

C'bferve  i.  That  thefe  twodifciples  at  Emniaus,  being 
fully  fatisfieJ  in  the  truth  of  Chrilt's  refurrciftion,  by  his 
appearing  to  them  in  breaicina  cf  bread,  they  arofe  prefently 
and  went  from  Emmaus  to  Jerufalein  :.  It  niuft  needs  be 
late  at  night,  being  after  fupper,  and  feven  miles  diftant ; 
yet  confidering  the  forrow  ihat  thedifciplcs  were  under, 
tliefe  twoleave  all  their  private  affairs,  and  hafteii  to  com- 
fort them  with  the  glad  tidings  of  our  Lord'srefurreclion. 
Teaching  us.  That  all  fecul.ir  affairs,  all  private  and  parti- 
cular bulinefs,  mufl  give  place  to  the  glory  of  God,  and 
the  comfort  and  (alvationof  fouls.  2.  The  great  endeavours 
which  our  Saviour  ufed  toconfirra  his  difciples  faith  in  the 
doctrine  of  tlie  refurrcTtion,  He  comes  andjlands'm  the  mldjl 
fifthtm,  and  fays,  Peace  be\untoyou,  Tt£xt,\l/e  JJ^ews  them  his 
p'urced  hanJs.fide,  and  feet,  with  the  fears  and  marks  which 
he  yet  retained,  that  they  might  fee  it  was  their  crucified 
Mailer:  Alterall  tK\s.,He  cats  he/ore  them  n  piece  if  a  broiled 
fifh ,  and  hoiiey-c:mb  ;  not  that  he  needed  it, his  body  being 
now  become  immortal,  but  to  affiire  them  that  it  was  his 
own  peifon.and  that  he  had  Hill  the  fame  body:  Yet  fo 
ll.ick  and  ba(k'.\ard  were  they  to  believe  that  Chrilt  was 
rifen,  that  all  the  predictions  of  the  fcrii)ture,  all  the  aflu- 
raPices  they  h.id  from  cur  Saviour's  mouth,  and  the 
fevcral  appearingi  of  Chrift  unto  them,  were  little  enough 
toeflabliihand  coi.fiini  their  faith  in  the  refurreiftion  of  our 
Saviour.  3.  The  higheft  and  fulled  evidence  which  our 
Saviour  offers  toevince  and  prove  the  certainty  of  Ws  re- 
furreift'oii,  namely,  by  appealing  to  tij«:r  fcnfes  ;  Handle 
vif  iind/i^"-  Chrift  admits  the  tellimoiiy  of  our  fenfcs  to 
aiUtrc  it  to  be  liis  real  i)ody.  And  if  the  church  of  Rome 
will  r.ot  allow  us  to  believe  our  fs;i!cs/,ve  IhsU  lufc  the  belt 


external  evidence  we  c.in  have  to  prn.ve  the  trinlj  of  the 
chrillian  religion  ;   n.imtly,    The  miraclt-s  uf  Ch.-ilt :  for 
how  can  I  know  tliofc  miracles  were. true,  but  by  thejodir, 
men  t  of  my  fenfet?  No  .v  a  sour  fcnfes  tell  us,  they  vcre  true 
fo  they  alTore  us,  thedoftrine  of  tranfubiijntiation  is  falfc. 

45  Then  opened  he  their  underflandin^,  that  they 
might  under/land  the  fcriptures.  46  And  faid  unto 
them.  Thus  it  is  written,  and  thus  it  behoved  Chnll 
to  fufFer,  and  to  rife  from  the  dead  the  third  -day  : 
47  And  that  repentance  and  rcmillionoffins  Ihould 
be  preached  in  his  name  amon^'  all  nations,  be^/in- 
ninij  at  Jerufalcm.  48  And  ye  are  witnclfes  of  thefe 
tiling."!. 

It  is  one  thing  to  open  t^e  f-riptutes  themfcUcs,  or  to 
explain  them,  and  anotiiertoopen  ti.eir  undtrlfandings  to 
perceive  them  :  Chritldid  thehtter.  Whence «<,/f  Jhat 
the  opening  of  the  mind  and  heart  efTcftually  to  receive  tl.c 
tiuthsofGod,  is  the  peculiar  prerogative  and  office  of  Jefus 
Chrift;  Then  opened  he  their  underjhndirgs  •  namely,  bv 
the  illuminations  of  his  holy  Spirit.  One  of  the  grcateft 
rniferies  under  which  lapfed  nature,  labours,  is  fpiritml 
blindnefs  ;  Chrift  has  the  only  eye-falve  which  can  heal  and 
cure  it,  Rev.  iii.  iS.  And  there  is  no  worfe  cloud  to  ob- 
fcure  the  light  of  the  fpirir,  than  a  proud  conceit  of  our 
own  knowledge.  2.  The  fpccial  charge  given  by  our  Sa- 
viour to  hisapoftles,  to  preach  repentance  and  rcmilponof 
Jins  ;  to  preach  it  in  Chrift's  name,  to  preach  it  /5  all  na- 
tions, beginning  fir  ft  at  Jerufulem.  Where  note.  The 
aftonifliing  mercy  o*^Jefus  Ciirift;  although  Jcrufalem  was 
the  place  where  he  loft  his  life,  the  city  that  barbaroufly 
butchered,  and  inhumanly  murdered  him,  yet  thnrehe  wiil 
have  thedoclrincof  repentnncepreachfd,  nay,  firll  preach- 
cd  ;  there  the  gofptl-coinbination  muflfirft  begin,  that  re- 
pentance and  remilfion  of  fin  be  prer.ched,  beginning  at  Jeru- 
falem.  Lord,  how  unwilling  art  thou  thatany  fliouldperilli 
when  thou  not  o:)ly  prayed  for  thy  murderers,  and  offered 
up  thy  blood  to  God  in  the  behalf  of  them  that  flied  it, 
but  required  thy  ambalfadors  to  make  Jerufalem  the  firft 
tender  of  remilDon,  upon  condition  of  repentance! 

49  5  And  behold,  I  fend  the  promife  of  my  Father 
upon  you:  but  tarry  yein  the  city  of  Jerufalem,  until 
ye  be  endued  with  power  from  on  high.  50 11  And 
he  led  them  out  as  far  as  Bethany  :  and  he  lifted  up 
his  hand.<,  and  blclFedthem.  51  And  it  came  to 
pafs,  while  he  blelTed  them,  he  was  parted  from 
them,  and  carried  up  into  heaven.  52  And  they 
worfhipped  him,  and  returned  to  Jcrufalem  with 
great  joy:  53  And  were  continually  in  the  temple 
praifingand  blefTnig  God.     Amen. 

Our  Saviour  being  now  about  to  leave  his  difcip!c5, 
comforts  them  with  the  promife  of  his  holy  Spirit,  which  V 
flioold  fupc)!y  the  want  of  his  bodily  prcfence  ;  and  bids  ^ 
them  tarry  ;it  Jerufalem  till  they  fliould.'atthe  fcaftof  Pen- 
licoft,  be  tnncle  part..kers  of  this  invaluable  blefling..  ;. 
Our  L'.ird  huvingbleflcd  his  difciples,  he  takes  hi.,  Iraveof 
them,  End  g-jcs  uji  into  heaven.     As  he  raifed  bimfeli  out 

of 


Chap,  r. 


St. 


J    O    H    Nil- 


of  his  grave,  fodid  he  afcend  intoheavenbyhis  ownnower, 
there  to  appear  in  the  prefence  of  God  for  us ;  and  as  our 
forerunner,  to  give  us  an  aflurance,  that  in  due  time  we 
fliall  afcend  after  hiin,  -.uhilher  our  forerunner  is  fir  us  en- 
tered. Heb.  vi.  7Q.  Ghferve  Inftlv,  The  aft  of  homage 
itid  adoration  which  the  apoftles  perform  to  the  Lord  Jefus, 
how*  they  worfhipped  him,  that  is,  as  God,  the  eternal  Son 


of  God,  being  fo  declared  by  the  refurreclion  from  the 
dead,  and  by  his  afcenlion  into  heaven  before  their  eyes, 
from  whencehc  will  certainly  come  at  the  end  of  the  world, 
to  judge  both  the  quick  and  the  dead.  For  which  folemu 
hour,  God  almighty  prepare  all  mankind  by  a  renewed 
frame  of  heart,  and  a  gracious  courfe  of  life;  and  then, 
Come  Lord  Jefus  to  judgment,  Come  qu'tckly.     Amen. 


THE  END  OF  St.  LUKE's  GOSPEL. 


G       O 


THE 


E 


ACCORDING      TO 


OT. 


O       H       N. 


The  fourth  and  hjl  of  the  Holy  Gofpels  falls  vnder  confidtration;  namely.  That  which  was  writtm  ly  the 
Evangelif  St.  [ohn.  Conceitiirtg  which,  we  have  obfervahle,  the  writer,  the  occafion,  the  defign,  and  ("cope 
of  this  fiJilime  book.  Obfen'e,  1.  The  writer  of  it;  St.  John,  the  beloved  difciple,  that  lay  in  tlie  bofo^n  of 
Chrifl  ;  he  that  lay  in  Chrift's  bcfom,  reveals  thefecrct  of  Chrift's  heart.  John,  fays  St.  Auftin,  drew  out 
of  the  bofotn  of  Chrifl.  the  very  heart  of  Chrifl,  and  made  it  known  to  a  loft  world.  Obfervc,  2.  The  occafion 
of  St.  John's  writing  this  gofpel:  And  that  was  the  hercfy  of  Ebion  and  Cerinthus,  which  denied  the 
divinity  of  Jesus  Christ.  When  God  fiffers  heretics  to  vent  their  blafphemous  opinions,  he  takes  occafiofn. 
from  thence  to  make  a  clearer  difcovery  of  divine  truth.  We  had  perhaps  wanted  St.  John's  gofpel,  if  Ebion  and- 
Cerinthus  had  Ttot  broaehedt/ieir  lieref/ againft  ChriU's  divinity.  Obferve,  ■"'3.  The  defign  and  f cope  of  thii 
gofpel :  Which  is  to  defcrihe  the  pafon  of  Chrift  in  his  two  natures,  divine  and  human,  as  the  objeH  of  our  faith. 
This  he  doth  in  afublime  and  lofty  manner:  Upon  which  account  he  was  compared  by  the  ancients  to  the  eagle,  tliai 
fears  aloft,  and maketh her nefl  on  high;  and  was  alfo  called  John  the  Divine.  Obferve,  lafily,  Tlie  difference 
betzoeen  this  and  the  other  gofpels.  The  other  EvangeUfls  mfifl  ctiiefly  upon  Me  humanity  0/"  Christ,  and 
prove  him  to  he  tndy  man,  the  fan  of  the  Virgin  Mary  :  This  Evangelfl proves  him  to  be  God  as  well  as  man  ; 
God  from  eternity,  and  man  in  thefulnefs  of  time.  The  other  three  writers  relate  what  Christ  did:  St.  John 
repoi'ts  what  Christ  faid.  They  recount  his  miracles :  he  records  his  fermons  and  prayers.  In  fliort,  Tlie 
profound  myfleries  of  our  holy  religion  are  here  unfolded  by  the  beloved  difciple;  and  particularly  the  divinity  and 
mcarnation  of  our  hlcjfed  Saviour. 


CHAP.     I. 

IX  the  beginning  was  the  Word,  and  the  Word 
was  with  God,  and  the  Word  was  God.      2  The 
fame  was  in  the  beginning  with  God. 

Chferve  htxe*i.  The  perfon  fpoken  of,  Jefus  Chrift, 
under  the  name  of  the  Word,  In  the  leginuing  -juas  the 
li'ord  •  bccaufe  Cod  fpcahs  to  us  by  him,  and  makes  his 
will  known  unto  us  by  Chrill,  as  we  make  known  our 
minds  to  one  another  by  our  words.  Again;  As  our 
words  are  the  conception  and  image  of  ourminds,  fo  Chnli 


is  the  exprefs  image  of  his  Father's  perfon,  and  wis  be- 
gotten of  the  Father,  even  as  our  words  are  begotten  01 
our  minds :  For  ihefe  reafons  he  is  fo  often  lljled  </;;■  Il'orJ, 
2.  Whnt  the  Evangelift  here  afTertsconcerningthe  Word, 
Chrift  Jefus,  even  three  particulars;  namely,  his  eternal 
exiftcnte,  his  perfonal  co-exiftence,  and  his  divine  cfTence. 
I.  His  eternal  exiftence  :  In  the  heghming  Vi'as  the  IVcrd; 
in  the  l)eginning,  when  all  tilings  received  their  being,  the  n 
the  World  was,  and  did  actually  fubfift,  even  from  all  eter- 
nity. Not  in  the  beginning  of  the  gofpel-ftate,  but  in  the  be- 
ginning of  the  creation, as  aj>pear$  from  the  following  words. 


3o6 


Si-.      J    O    H    N. 


Chap.  i. 


ell  thingf  were  made  hy  him,  and  ivi/hout  hint  -was  not  any 
thing  tnade  that  wai  made  ■  Wliich  plainly  fliews,  tliatthe 
Evjngelift  is  here  fpe;ikingof  the  creaiion,  rife,  or  hrgin- 
ning  of  all  things  created.  i>(;r«  hence, That  JeUisChrift, 
not  only  antecedent  to  his  incarnation,  but  even  before  all 
time,  and  the  beginning  of  all  things,  had  an  actual  being 
and  exiftence.  2.  His  perfonal  co-exiftence  with  the  Father; 
7he  -word  was  -with  Cid ;  that  is,  eternally  and  infeparably 
■with  him,  in  the  fame  eflcnce  and  nature,  being  in  the  Fa- 
ther, as  well  as  with  him  ;  fo  thit  the  Father  never  was 
without  him  :  Prov.  viii.  22.  /  war  by  him,  as  one  brought 
up -j)ith  him.  I  was  by  his  lide?,  fays  the  Chaidee  inter- 
preter. Ijearn  hence,  That  the  Son  is  a  perfon  dillinft 
from  the  Father,  but  of  the  famecflence  and  nature  with 
the  Father  ;  he  is  God  of  God,  very  God  of  very  God  ; 
being  of  one  fubflance  with  the  Father, by  whom  all  things 
were  made  :  The  inordvjas 'jjith  Cod.  3.  His  divine  ef- 
fence;  The  Word  'm as  Cod.  Here  St.  John  declares  the 
divinity,  as  he  did  before  the  eternity  of  our  blefl'ed  Saviour. 
He  was  with  God,  and  exifted  in  him  ;  therefore  he  muft 
be  God,  and  a  perfon  dirtmdl  from  the  Fat/ier.  The  Word 
was  God,  fay  the  Socinians,  tliat  is,  a  God  by  office,  not 
by  nniure,  as  being  God's  ambafl'ador  :  but  the  word  Cod, 
is  ufed  eleven  times  in  this  chapter  in  its  proper  fenfe,  and 
it  is  not  reafonable  to  conceive  that  it  Ihould  be  here  ufed 
in  an  improper  fenfe,  in  which  this  word  in  the  lingular 
number  is  never  ufed  throughout  the  whole  New  Tefta- 
menr.  Dr.  IVhitby.  Learn  hence,  1  hat  the  eternity,  the 
perfonality,  and  the  divinity  of  Chrift,  are  of  nectllity  to 
be  believed,  if  we  will  worlliip  him  aright.  Chrift  tells  us, 
John  v.  23.  That  vje  muji  luorflnp  the  Son  even  as  we  wor- 
Jhip  the  Father.  Now  untefs  we  acknowledge  the  eternity 
and  divinity  of  Chrift,  thefecond  perfon,  as  well  as  of  God 
tjie  Father,  the  firft  perfon,  we  honour  neither  the  Father 
nor  the  Son.  There  is  this  difference  between  natural 
things  and  fupernatural  :  Natural  things  are  firft  under- 
ftood  and  then  believed ;  but  fupernatural  myfteries  muft 
be  firft  believed,  and  then  will  be  better  underftood.  If 
we  will  firft  fet  reafon  on  work,  and  believe  no  more  than 
■we  can  comprehend,  this  will  hinder  faith  ;  but  if,  after  we 
have  alfented  to  gofpel-myfteries,  we  fet  reafon  on  work, 
this  will  help  faith. 

3  All  things  were  made  by  him  ;  and  without 
him  was  not  any  thing  made  that  was  made, 

Obfcrve  here,  The  argument  which  St.  John  ufes  to 
prove  Chrift  to  be  God  :  it  is  taken  from  the  work  of 
creation.  He  that  made  all  things,  is  truly  and  really  God  ; 
but  Chrift  made  all  things,  and  nothing  was  made  with- 
out him;  therefore  is  Chrift  truly  and  really  God.  Here 
Kibferve.  I.  An  affirmation  of  as  large  and  va!t  an  extent  as 
the  whole  world  :  All  things  were  made  by  him  ;  not  this 
or  that  particularbeing, but  <j// created  beingsreceived  their 
exiftence  and  being  from  Chrift.  2.  That  to  prevent  the 
leaft  imagination  of  any  things  having  another  author  than 
Chrift,  here  is  the  moft  pofitive  and  particular  negation  that 
can  be.  That  without  him  was  not  any  thing  made  that 
was  made  ;  not  without  him  as  an  inftrument,  but  without 
him  as  an  agent.  Chrift  being  a  co-worker  with  the  Fa- 
ther and  the  Spirit  in  the  work  of  creation.     He  was  the 


authorcf  the  creation,  not  an  Inftrum^t  in  creating,  learn 
hence.  That  Chrift,  as  Cod,  l)eing  the  Creator  and  Maker 
of  all  things  himfelf,  ii  excluded  irom  being  a  creature,  or 
any  thing  that  was  made. 

4  In  him  was  life,  and  the  life  was  the  light  of 
men.  5  And  the  light  fhiiicth  in  darknefs,  andthe 
darknefs  comprehended  it  not. 

Here  we  have  a  farther  proof  ol  Chrift's  divinity,  and  an 
evidence  that  he  had  a  being  as  God,  before  his  incarnation; 
forafnnich  as  all  life  is  centured  in  him,  and  communicated 
byhim,  and  derived  from  him.  Inhim  was  hfe,  formaliter 
(t  cau/aliter.  Life  was  formerly  in  Chrift  as  the  fubjeft 
of  it ;  and  alfo  cafually  in  him  as  the  fountain  of  it.  Learn 
I.  That  Chrift  is  the  author  and  difpenfer  of  all  life  unto 
his  creatures :  He  is  original  life  in  the  order  of  nature, 
Wecaiife  by  him  man  was  created,  Gen.  i.  26.  He  is  fpiri- 
tual  life  in  the  order  of  grace,  John  xiv.  6.  /  am  the  way, 
the  truth,  and  the  life,  He  is  eternal  life  in  the  order  of 
glory,  I  John  v.  20.  This  is  the  true  Cod,  and  ettrnal  life. 
Learn,  2.  That  all  creatures  receiving  light  and  life  from 
Chrift,  not  as  an  inftiumeiit,  but  as  the  fountain  from 
whence  it  fioweth,  and  in  which  it  is  preferved,  is  an  evi- 
dent proof  of  his  divinity,  and  an  argument  that  he  is  truly 
and  really  God  :  In  him  was  life,  and  the  life  was  the  light 
if  men. 

6  There  was  a  man  fent  from  God  whofe  name 
awi  John.  7  The  fame  came  for  a  witnefs,  to  bear 
witnefs  of  the  light,  that  all jjif^n  through  him  might 
believe.  8  He  was  not  that  light,  but  was  fent  to 
bear  witnefs  of  that  iij;,ht.  9  That  was  the  true 
light  which  lightctli  every  man  that  comcth  into 
the  world. 

Here  the  Evangelift  proceeds  in  declaring  Chrift  to  be 
really  God,  becaufe  he  was  that  origioal,  thateflential  light 
which  had  no  bej.  inning,  fufttrs  no  deciy,  but  is  fo  dinu- 
five,  as  in  fome  kind,  and  in  fonie  meafure  or  other  to  en- 
lighten every  man  chatcotneth  into  the  world.  Some  of 
the  Jews  had  a  conceit,  that  John  theBaptift  was  thepro- 
mifed  Medias,  .->.:  appears  by  Lukeiii.  15.  7 he  people  were 
in  expe^ation,  and  all  men  mufed  in  their  hearts  of  Jr,hn, 
whether  he  wire  the  Chriji  or  not,  Here  therefore  to  un- 
deceive the  Jews,  the  Evangelift  adds,  that  John  was  not 
that  light  ;  John  was  a  great  light,  a  burning  and  fliining 
light,  but  not  I'uch  a  light  as  the  Meflias  was  to  be.  John  - 
wasa  light  inftrumentally,  Chrift  efficiently  ;  John  was  a  f 
light  enlightened,  Chrift  wasa  light  enlightening  ;  John's 
light  was  by  derivation  and  participation,  Chrift's  was  ef- 
fential  and  original ;  John's  light  was  as  the  light  of  a  can- 
dle in  a  private  lioufe,  in  and  among  Jews  only,  but  Chrift's 
light  was  as  the  light  of  the  fun,  fpreading  over  the  face  of 
the  whole  earth  :  This  is  the  true  light  that  lighirth  every 
man  that  cometh  into  the  world ;  that  is,  lie  enlighten^  all 
mankind  with  the  light  of  reafon,  and  i.<  the  author  61  all 
fpiritual  illumination  in  them  that  receive  it.  Chi  ill  is 
called  a  light  in  regard  of  his  office,  which  was  tomanifeft 
and  declare  that  falvation  to  his  church  which  lay  hid  be- 
fore in  the  purpofe  of  God;  and  he  is  called  thcTrue  light 

not 


Chap.  i. 


S^T.      JOHN. 


507 


not  fo  rr.iKh  in  oppo.'ition  to  all  falfe  lights,  but  as  oppnfed 
to  the  types  and  fhsdows  of  the  Mofaical  difpenlation. 
Learn,  i.  That  every  man  and  woman  that  comes  into 
jhe  world  is  enliprlitened  by  Chrift  in  feme  kind  a'nd  mea- 
fiire  or  other.  All  areenlichtened  with  the  light  of  reafon 
and  natural  ronfcience  ;  fome  with  the  li^ht  of  grace  and 
I'lipernstnral  illumination.  2.  Th.itChrift  being  the  effcn- 
f  ial,  oriyina'.,  ami  ttci  nal  light,  enli^;htening  anvi  enlivening 
the  whi?lecrc«tion,isan  evident  anduiuieniable  demonftra- 
tion  that  h^  is  truly  and  really  God. 

10  He  was  in  the  world,  and  the  world  was  made 
by  hiin,  and  the  world  knew  him  not.  1 1  He 
came  unto  his  own,  and  his  own  received  him  not. 

He  vjus  :»  the  wbrH;  ;hht  is,  he  that  was  God  from 
eternity,  made  himlclf  \  ifiblc  to  the  "x  orld  in  the  fiilnefs  of 
time.  The  Evaniielirtrcnearsit  again,  that/^e  vorldwas 
made  by  him,  to  Jhesv  hii  omnipotency  and  divinity:  and 
then  a<Kh,  that  the  "WirlJ hne-jj  /.'iii  not,  as  an  evidence  of 
the  world's  hlnidneA  a.nd  ingratitude,  l^iirn  hence,  That 
notwithilanding  the  t  ttrnal  Son  of  God  rippearcd  in  ihe 
world,  and  the  world  was  made  and  created  bv  him  ;  yet 
the  generality  of  the  world  did  not  know  him  :  that  is,  did 
not  own  and  acknov.Icdge  him,  did  not  receive  and  obey 
hill.  They  neither  ki:cw  hiin  as  Creator,  nor  accepted  t>f 
hin;  as  Mediator  :  Yea,  he  cam?  to  h'ts  o:on ;  that  is,  his 
own  kindred  and  country,  the  church  and  people  of  the 
Jews  ;  but  the  generality  of  tiirm  gave  him  cold  enter- 
Tainmenr.  It  wasthefinof  the  Jewiflination,  that  though 
they  were  Chnft's  peculiar  people,  his  o'vn  by  choice, 
his  own  by  purchafe,  his  own  by  covenant,  by  kindrcdyet 
the  generality  of  them  did  rejeft  him,  and  would  not  own 
him  for  the  true  andpromifed  MefTias.  /.I'iJrrr  hence.  That 
the  Lord  Jefus  Chrift  met  with  manifeftand  Ihameful  re- 
jection even  at  the  hands  of  thofe  that  were  neareft  to  him 
by  flelli  and  nature,  John  xi.  5.  Neither  did  his  brethren 
believe  on  hint. 

12  But  as  many  as  received  him,  to  them  gave 
he  pyower  to  become  the  Ions  of  God  ;  even  to  them 
that  believe  on  his  name : 

That  is,  although  multitudes  rejefled  him,  yet  fome  re- 
ceived and  owned  him  for  the  true  Meflias  ;  and  thofe  that 
did  fo,  he  advanced  to  the  high  dignity  of  adoption  and 
fonDiip,  giving  them  power,  that  is,  right  or  privilege  to 
become  the  fnns  of  God.  Here  note,  \.  The  nature  of 
juflifying  faith  declared  ;  As  rnar.y  as  receive  him.  Now 
this  receiving  of  Chrilt  implies  thefe  three  things:  i.  The 
alTent  of  the  underftanding  to  that  divine  teftimony  which 
the  fcripture  gives  of  Christ :  i-  The  confent  of  the  will  to ' 
fubmit  to  this  Jefus  as  Lord  and  King  :  3.  1  he  affiance 
and  truft  of  the  heart  in  Chrift  alone  for  fah  ation  ;  for 
faith  is  not  a  bare  credence,  but  a  divine  affierce.  and  foch 
an  alliance  in  Chrift,  and  reliance  upon  him,  as  is  ihe  parent 
and  principal  of  obedience  to  him.  Ncte,z.  That  it  is  the 
high  and  honourable  privilege  of  all  futh  as  receive  Chrift 
by  faith,  to  become  the  fons  of  God  by  adoption.  This 
is  a  precious  privilege,  a  free  privilege,  an  lienourable  pri- 
vilcge,an  abidingprivilege,  andcalUforallpclTible returns 


of  gratitude  and  thankfulnefs,  of  love  snd  fervice,  of  duty 
and  obedience,  of  fubmillion  and  Celf  rflignation. 

13  Which  were  born,  not  of  blood,  nor  of  the 
will  ofthefltfh,  norof  the  will  of  man,  but  of  God. 

Becaufe  the  bragging  Jewsdid  much  boaft  of  their  natu- 
ral birth  and  defcent  fi  om  Abraham,  as  being  his  blood  and 
o(f5|)ring,  therefore  it  is  here  aflertftd,  1  hat  men  become 
not  the  children  of  God  by  natural  propagation,  but  by 
fpiritual  regeneration  ;  They  are  not  br.rnofchod.  Graceruns 
not  in  the  blood  ;  piety  isnot  heriditary.  Religious  parents 
propagate  corruption,  nor  regeneration.  Were  the  conve- 
niences of  grace  natural,  good  parents  would  not  be  fo  ill 
fuited  with  children  as  fometimes  they  are.  No  perl'on 
then  whatfoever  has  the  gracious  privilege  of  adoption  bv 
the  firft  birth.  7hty  are  not  born  of  blood,  nor  of  the  'jjill 
of  the  flej}),  nor  of  the  will  of  man;  that  is,  No  man  by  the 
utmolt  improvmein  of  nature  can  raife  himfelf  up  to  this 
privilege  of  adoption,  and  be  the  autiinr  nn6  efficient 
c.iul'e  of  his  own  regeneration.  Learn  hence,  That  man 
in  .ill  his  capacities  is  too  weak  to  produce  the  v/ork  of  re- 
generation in  himfelf.  They,  fays  Dr.  Hammond,  who, 
by  the  influence  of  the  higheft  rational  prhiciples,  live  moft 
exactly  according  to  the  rule  of  rational  nature,  that  is,  of 
unregeneratc  n:orality,  are  the  perfons  here  defcribed.  2. 
Tha:  God  alone  is  the  prime  efficient  caufe  of  regeneration; 
He  works  upon  the  underftanding  by  illumination,  and 
upon  the  will  by  fai:c'cifi Cation  :  Which  -Mere  born,  not  of 
bhoJ,  ttor  of  the  'mHI  ofthefl<f}}, norof  the  will  of  man,  but  of 
Cd. 

14  Aad  the  word  was  made  flclh,  and  dwelt 
among  us  (and  we  beheld  his  glory,  the  glory  as 
of  the  only  begotten  the  Father  full  gf  gnice  and 

truth. 

The  Evangclift  having  afferted  the  divinity  of  Chrift  in 
the  foregoing  vtrfes,  conies  now  tofpeak  of  his  humanity 
and  manifeftation  in  our  nature.  The  wordwas  made flejh. 
VVhereno/e,  i.  Our  Saviour's  incarnation  for  us.  2.  His 
life  and  converfation  here  among  us.  He  dwelt,  or  taber- 
nacled for  afeafon  with  us.  In  theincarnaiirn  orafTump- 
tion  of  our  nature,  ohfcrve,  1.  The  perfon  afTuming,  The 
Word,  that  is,  the  fecond  perfon  fnbfifting  in  the  glorious 
Godhead.  2.  The  nature  afiumed,  flelh;  that  is,  the 
human  nature,  conlifting  of  foul  and  body.  But  why  is  it 
not  faid,  The  word  was  made  man  P  hut,  The  word  -was  made 
flejh.  jinfw.  To  denote  and  fet  forth  the  wonderful 
abafementand  condefcenfion  of  Chrift,  there  being  more 
of  vilenefs  and  wcaknefs,  and  oppofition  to  Spirit  in  the 
word  flef:i,  than  the  word  w^n  :  Chrift's  taking  flefli  im- 
plies, That  he  did  not  oidy  take  upon  hiin  the  human 
nature,  but  all  the  weaknefTesand  infirmities  of  that  nature 
alfo  (fmful  infirmities  and  perfonal  infirnnities  exceptedyhe 
had  nothing  to  do  with  our  finful  flefli:  Though  Chrift 
loved  fouls  whh  sn  infinite  and  infiiperable  love,  yet  he 
would  not  fin  to  fave  a  foul.  And  he  tock  no  perfonal 
infirmities  upon  him,  luu  fuch  as  are  common  tothcwht'e 
n.-iture,  as  hunger,  thirft,  wearJr.cfs.  3.  '1  He  aflumption 
itfelf.  He  was  nide  jlcjh  ;  that  is,  he  atfumed  the  human 
nature  into  an  union  v.iih  his   Godhead,  nnd  fo  became  a 

0,0,2  true 


3o8 


St.      J     O     H ;  N 


Chap.   i. 


true  ;inil  rfal  jian  by  that  alTuiiipiioii.  Leurn  hence,  That 
Jclus  Chrhl  did  realjy  afludjC  the  true  anil  perfect  nature 
of  man,  iiuon  perfonai  union  with  his  divine  nature,  and 
i\\\]  reniaii-.3  true  Gudapd  true  man, in  one  perfon  Vorever- 
O  hlefled  union  !  O  thrice  happy  conjunction  !  As  man, 
Clirill  has  an  experimental  lenfe  i>f  our  iniirniitiesand 
wants;  as  God  he  c.-.n  fupport  and  fupply  them  all.  Note 
farther,  2,  As  our  Saviour's  incarnation  for  us,  fohis  life 
nnd  convcrfation  among  us :  l/e  dwelt,  or  tabernacled 
amonpfl  us.  The  tabernacle  was  a  type  of  Chrift'b  human 
nature,  i.  As  the  outfidc  of  the  t.ibernacle  was  mean, 
nude  of  ordinary  materials,  but  its  infide  glorious  ;  fo  was 
riie  Son  of  God.  2.  God's  fpecial  prefence  cas  in  the 
tabernacle  ;  there  he  dwelt,  for  he  had  a  delight  therein. 
In  like  manner,  dwelt  all  thcfulnefs  of  the  Godhead  bodily 
in  Chnll ;  and  the  glory  of  his  divinity  lliined  forth  to  the 
eye  and  \'iew  of  hisdifciples  ;  for  they  lihc'id  his  glory,  the 
gliry  as  of  thi  only  begotten  of  the  Father  ;  that  is,  whilit 
Chrilt  appeared  a-sa  man  anionglt  us,  he  gave  great  and 
glorious  telliinonies  of  his  being  the  Son  of  God.  Learn 
hence,  That  in  the  day  of  our  Saviour's  incarnation,  the 
divinity  of  his  perfon  did  (hine  forth  through  the  veil  of  his 
flcftj,  and  was  feen  by  all  them  that  had  a  fpiritual  eye  to 
behold  It,  and  a  mind  difpofed  to  confider  it.  WV  beheld 
bis  glory,  the  glory  as  the  srtly  begotten  of  the  Father. 

15  9  Johnbare  witncfsof  him,  and  cried,  faying. 
This  was  he  of  whom  1  fpake.  He  that  cometh  after 
me  is  preferred  before  me ;  for  he  was  before  me. 
16  And  of  his  fulnefs  have  all  we  received,  and 
grace  for  grace.  17  For  the  law  was  given  by 
Mofes,  but  grace  and  truth  came  by  Jefus  Chrift. 
18  No  man  hath  feen  God  at  any  time;  the  only 
begotten  Sen,  which  is  in  the  bol'om  of  the  Father, 
he  hath  declared /«?». 

Here  we  have  John  Baptifl's  firfl  teftiinony  concerning 
Chrift  the  promifed  MelTiah  :  And  it  conliils  of  four  parts. 
I.  John  prefers  Chrift  before  himfelf,  as  being  furpaflingly 
above  himfelf.  He  that  cometh  after  trie,  is  preferred  he/ore 
me:  tiiat  is  in  the  dignity  o-f  his  perfon,  and  in  the  emi- 
iiency  of  his  office,  asbeing  the  eternal  God  :  N O'oj amrngft 
them  that'.uere  born  of'jjoman,  there  was  mt  a  greater  than 
John  the  Baptiji  :  Lt"  Chrift  was  then  greater  than  John,  it 
was  in  regard  of  hisbeing  God.  He  is  xhtrtiove preferred 
before  him,  becaufe  he  -was  before  him,  as  being  God  from 
ail  eternity.  /.farM  hence.  That  the  dignity  and  eternity 
of  Chrift's  perfon  as  God,  fets  him  up  above  all  his  niini- 
fters  ;  yea,  above  all  creatures,  liow  excellent  foever.  He 
that  cometh  after  me  in  time,  ;/  preferred  before  me  indig- 
nity ; /or />«  -wds  before  me,  even  from  all  eternity.  2. 
John  prefers  Chrift  before  al!  believers  in  poi*t  of  fulnefs 
and  fufficiency  of  divine  grace  :  Cf  his  julncfs  do  they  re- 
ceive. They  have  their  failings,  Chrift  has  his  fulnefs: 
Theirs  is  the  fulnefs  of  a  velTel,  hisis  the  fulnefs  ofa  foun- 
tain  ;  their  fulnefs  is  derivative,  his  fulnefs  is  original,  yet 
alfominirterial,  on  purpofe  in  him  to  give  out  to  us,  tliat 
ve  may  recewe grace  f'r  grace  ;  that  is  grace  anfwerable 
for  kind  and  quality,  though  no:  for  inealure  and  degree. 


As  a  child  in  generation  receives  from  its  parents  member 
for  member,  or  the  paper  in  the  printing-prefs  receives 
letter  for  letter,  and  the  wax  under  thefeal  receivesprinc 
for  print,  lo  in  the  workof  regeneration,  whatever  gr^ce  is 
in  Chrift,  there  is  the  like  for  kind  ftainped  upon  the  chrif- 
tian'sfoul.  All  the  members  of  Chrift  being  made  plen- 
tiful partakers  of  his  fpiritual  endowments.  Learn  hence. 
That  all  fulnefs  of  grace,  by  way  of  fupply  for  believers, 
is  treafureti  up  in  Chrift,  and  conununicated  by  him,  a^ 
their  wants  and  neceflities  do  require:  His  fulnefs  is  in., 
exhauflible  it  can  never  be  drawn  low,  much  lefs  drawn 
dry  :  Of  Ins  fulnefs  do  we  receive  grace/or  grace ;  that  is, 
grace  freely,  grace  plentifully  :  God  grant  that  none  ofui 
may  receive  the  grace  of  Chrill  in  vain.  3.  John  prefers 
Chrift  before  Mofes,  whom  the  JewsdoteJ  fo  much  upon. 
The  law  was  giver,  h  Mofes,  not  as  the  author,  but  as  thq 
dil'penfer  of  it.  Mofes  was  God's  minifter,  by  whom  the 
law,  which  reveals  wrath,  was  given  to  the  Jews,  but 
grace  and  truth  came  by  Jefus  Chrijl.  Grace,  in  oppofi. 
tion  (o  the  condemnatory  curfe  and  fentence  of  the  4aw  • 
and  truth,  in  oppofition  to  the  types,  fnadowi,  and  cere- 
monies of  the  legal  adminiftration.  Learn  iitncc.  That 
all  grace  for  the  remilRon  of  (in,  and  for  performance  of 
duty,  isgiven  from  Chrift  the  fountain  ofgrace;  gracecame 
by  Jefui  Chr  ifl.  The  grace  of  pardon  and  reconciliation; 
the  grace  of  holinefs  and  fmcftihcation  ;  the  grace  of  love 
and  adoption  ;  even  all  that  grace  that  fits  us  for  fervice 
here,  and  glory  hereafter.  Chriftis  both  the  dil'penfer  and 
the  authorof  it.  Cruee  came  by  Jefus  Chrift .  Again,  4. 
John  the  Bapiift  here  '.'cr.  i  8.)  doth  not  only  prefer  Chrift 
before  himfelf,  before  Mofes,  before  all  believers,  but  even 
before  all  perfons  whatfoever,  in  point  of  knowing  and  re- 
vealing the  mind  of  God.  No  man  hath  feen  Cod  at  any 
time;  that  is,  no  mere  man  bath  ever  feen  God  in  hisef- 
fence,  whilft  he  was  in  thio  mortal  ilatc.  Here  God's  i.^- 
vifibilicy  is  affened  ;  next  Chrift's  intimacy  with  the  Father 
is  declared.  The  only  begotten  Son,  that  is  in  the  bofom  'jfthe 
Father.  This  exprelTion implies  three  tliirgs,  i.  Unity  of 
natures ;  the  bofom  is  the  child's  place,  who  is  part  of  our- 
I'elves,  and  of  the  fame  nature  withourfelves.  2.  Nearnefs 
of  affeftion  :  None  lie  in  the  bofom,  but  the  perfon  that  is 
dear  to  us.  A  bofom  friend  is  the  deareft  of  friends.  3. 
It  implies  communication  of  ferrets.  Chrift's  lying  in 
his  Father's  bofom,  intimates  his  being  confcious  to  all  his 
Father's  fecrets,  toknowallhiscounfels,  and  to  underftand 
his  whole  will  and  pleafure.  Now,  as  Chrift'i  lyirig  in 
the  Father's  bofom,  implies  unity  of  nature,  it  teaches  us 
to  give  the  fame  worfhip  to  Chrift,  which  we  give  to  God 
the  Father,  becaufe  he  is  of  the  fame  nature  with  tiie 
Father:  As  it  implies  dearnefs  of  affeftion  betwixt  the 
Father  and  the  Son,  it  teaches  us  to  place  our  chief  love 
upon  Chrift  the  Son,  becaufe  God  the  Father  doih  fo:  He 
who  is  the  Son  of  God's  love,  (hould  be  the  oh\tSt  of  our 
love  ;  as  God  hath  a  bofom  for  Chrift,  fo  ihould  we  have 
alio,  the  noblell  objccl:  chailei'ges  the  liigheft  affedion. 
Again,  as  Chrift's  lying  in  the  father's  bofom,  inipliesihe 
knowledge  of  his  mind  and  will,  it  teaches  us  to  apply 
purfelves  to  Chrift,  tflhis  word  and  Spirit  for  illuuiination. 
Whither  (hould  we  go  for  inftrndion,  but  to  this  great 
Prophet;  for  direction,  but  to  this  wonderful  Counfellor  ? 


V\c 


Chap,i7 


St.'    J    O    H     N. 


309 


We  can  never  be  made  wiTe  nntofalvation,  if  Ghrift,  the 
wifdom  of  the  Father,  doth  not  make  us  fo. 

19  f  And  this  is  the  record  of  John,  when  the 
Jews  fcnt  priefts  and  Lcvites  from  Jerulalem  10  afk 
him,  Who  art  thou  ?  20  And  he  confelf'td,  and  de- 
nied not ;  but  confcfTed,  I  am  not  the  Chrill.  21 
And  they  aflced  him,  What  then  .•*  Art  thou  Elias  ? 
And  he  faith,  I  am  not.  Art  thou  that  prophet  ? 
And  he  anfwered,  No.  22  Then  faid  they  unto 
him,  Who  art  thou  ?  that  we  may  give  an  anfwer 
to  them  that  fentus:  what  fayeft  thou  of  thyfelf? 
23  He  faid,  I  am  the  voice  of  one  cryinij  in  the  wil- 
dcrnefs,  Make  ftraight  the  way  of  the  Lord,  as 
faid  the  prophet  Efaias.  24  And  they  which  were 
fent  wereofthe  Pharifees.  25  Andthry  allced  him, 
and  faid  unto  him,Why  baptized  thou  then,  if  thou 
be  not  that  Chrift,  nor  Elias,  neither  that  prophet? 
26  John  anfwered  them  faying,  I  baptize  with 
water  :  but  there  llandcth  one  among  vou,  whom 
ye  know  not ;  27  Heitis  who,  coming  after  me,  is 
preferred  before  me,  whofe  fhoes  latchet  I  am  not 
worthy  tounloofe.  28  Thefe  things  were  done  in 
Bethabara  beyond  Jordan,whereJohn  was  baptizing 

In  thefe  verfeswe  have  a  lecond  leflimonv  which  John 
the  Baptill  gave  of  our  Saviour  Jefus  Chrift,  The  Jews 
ftnt  priejis  and  Levites  from  Jtrufahm,  faying,  JVho  art 
thou?  that  is,  the  faiihedrim,  or  greitcounfel  at  Jerufalem 
to  whom  it  belonged  to  judge  who  were  true  prophets, 
fent  meflengersto  the  B.iptift  toknow,  whether  he  was  the 
Meflias  or  not?  John  reful'es  to  take  this  honour  to  him- 
felf,  but  tells  them  plainly,  he  was  his  harbinger  and  fore- 
runner,  and  that  the  Mefilas  hinifelf  was  juft  at  hand. 
From  hence  note.  How  very  cautious,  and  exceeding  care- 
ful this  meffenger  of  Chrift  was,  and  all  the  niinifters  of 
Chrift  ought  to  be,  that  they  do  not  afliime  or  arrogate  to 
themfelves  any  part  of  that  honour  which  is  due  ro  Chrift; 
but  fet  the  crown  of  praife  upon  Chrifts  own  head,  ac- 
knowledging him  to  be  All  in  Ail.  i  Cor.  iii.  5.  IVho 
then  is  Paul?  and  who  is  .4ppolks  ?  hut  mini/iers  hy  vhom 
ye  believed.  Ob/ervehnher,  in  this  teftimony  of  John  the 
Baptift,  thefe  two  things:  i.  A  negative  declaration,  who 
he  was  not  ;  I  am  nut,  fays  he,  tkeA:cJ/uih,  whom  you  lock 
tor,«9r  Eiias,  nor  that  prophet  you  expect ;  not  El'iis  that 
is,in-your  fenfe,  notEliasthetiftibite;  not  Elias  for  iden- 
tity of  perfon,  but  Elias  for  fimilitiide  of  gifts,  office,  and 
callmg.  John  came,  though  not  in  thepeVlbn,  yet  in  the 
power  and  ipirit  of  Elias.  He  denies  farther,  that  he  was 
that  prfiphet  ;  that  prophet  which  Mofes  (pake  of.  Duet. 
>:vin.  15.  nor  any  ofthe  old  prophets  rifen  from  tiie  dead; 
nay,  ftridly  fpeaking,  he  was  not  any  prophet  at  all  ;  hut 
more  than  a  prophet.-  Jhe  Old  Teftament  prophets  pro- 
pheiied  of  Chrift  to  come  ;  but  John  pointed  at,  Ihewtd, 
and  declared  a  Chrift  already  come  ;  and  in  this  fenfe  l-.e 
was  BO  mere  prophet,  but  u;ore  than  a  prophet.  2.  We 
have  here  the  BaptiiVs  pofitive  affirmation,  who  he  was; 
namely,  Chrift's  hcrild-in   the- N^ildcrncfs,  his  ullicr,  his 


forenmner  to  prepare  rhepeople  for  receiving  ofthe  Mef- 
fias,  and  to  make  them  ready  for  tlie<?ntertaining  of  the 
gofpel,  by  preaching  the  doitrinc  of  repentance  to  ihem. 
From  hence  learn,  Fhat  the  preaching  of  the  doctrine  of 
repentance  isindilpenfibly  neced'ary,  in  order  to  the  ptcpa- 
ring  ofthe  heartsof  linncrs  for  the  receiving  of  J  cfus  Chrift. 
Lajlly,  The  great  and  exemplary  humility  of  the  holy 
Baptift,  the  mean  and  lowly  opinion  he  had  of  himk-lf.— ^ 
Although  John  was  the  greateft  among  thetn  that  were 
born  of  a  woman,  and  fo  much  efteeined  by  the  Jews,  and 
h.id  the  honour  to  go  before  Chrift  in  the  exercil'e  of  his 
office  and  miniftry  ;  yet  he  judges  himfelf  unworthy  to 
carry  Chrift's  Ihoes  after  him.  He  that  cometh  after  me,  is 
pnferredhtfore  me,  whrfefjoes  lam  not  worthy  to  unk'jfe. 
Learn  hence,  That  the  more  eminent  gifts  the  miniftersof 
the  gofpcl  have,  and  the  more  ready  men  are  to  honor  and 
efteem  them,  the  more  will  they  abafe  themfelves,  if  they 
be  truly  gracious,  and  account  themfelves  highly  honored 
jn  doing  the  meaneft  offices  of  love  and  fervice  for  JefiK 
Chrift.  Thus  doth  the  holy  Baptift  here:  His  fl.oes  lat- 
chet I  am  not  worthy  to  unloufe, 

29  f  The  next  day  Jor.n  fcethjcfus  coming  unto 
him,  and  laith,  Behold  the  Lamb  of  God,  which  ta- 
keth  away  the  iin  of  the  world.  30  This  is  he  of 
whom  I  faid.  After  me  cometh  a  man  which  is  pre- 
ferred before  me :  for  he  was  before  me. 

This  is  John  the  Baptift's  third  teftimony  concerning 
Chrift,  in  which  he  points  out  Chrift  as  the  true  facriiice 
for  the  expiation  of  Iin.  Behold  the  Lamb  of  Cod.  The 
Lamb  of  God's  appointing,  to  be  an  expiatory  f.icrificci 
the  Lamb  of  God's  elcftion  ;  the  Lamb  of  God's  affection; 
the  Lamb  of  God's  acceptation  ;  the  Lamb  of  God's  exr 
altation;  who,  by  the  facrifice  of  his  death, /;<7J-  taken  a\u ay 
the  fin  of  the  world.  The  fin,  not  the  fins,  of  the  plural 
number,  to  denote  originalfin.  As  fome  think;'  or  as 
others,  to  fhew,  that  Chrift  hath  univerfally  t.iken  upon 
himfelf  the  whole  burthen  of  our  fin  and  guilt.  And  there 
feems  to  be  a  fecret  antethcfis  in  the  word  world.  In  the 
Leviiical  facrifices,  only  the  fins  of  the  Jews  were  laid  upon 
the  facrificed  beaft ;  but  this  Lamb  takes  away  the  fin 
both  of  Jew  and  Gentile.  The  Lord  hath  caufcdto  meet  on 
hint  the  ir.iiiuity  of  us  all.  And  tiie  w  ord  takelh  away,  being 
in  the  prefent  tcnfe,  denotes  a  continued  aft,  nnd  it  inti- 
mates to  ns  thus  much,  viz.  That  it  is  the  daily  office  of 
Chrift  to  take  away  our  fin  by  prefenting  to  the  Father  the 
memorials  of  his  death.  Chrift  takes  away  from  all  be- 
lievers  the  guilt  and  puniffimentof  their  fins,  the  filth  and 
pollution  of  them;  the  power  and  dpn)inion  that  is  in 
them;  and  as  St.  John  called  upon  the  Jews,  ro  behold 
this  Lamb  of  God  with  an  eye  of  ohfcrvation  ;  fo  it  is  ours 
to  behold  him  now  with  an  eye  of  admiratioii,  with  an  tye 
of  gr.ntulation;  but  efpecially  with  an  eye  of  faith  and  deu  - 
pendance,  improving  the  fruit  of  his  death  to  oar  own  conu 
folation  and  falvaiion,  Ita.  xlv.  22.  Look  unto  me,  &c. 

3 1  And  I  knew  him  not :  but  that  Jie  fhould  be 
mademanifefttolfrael,  therefore  am  I  come  baptiz- 
ing with  water,     32  And  John  bare  record,  faying, 

I.faw 


319 


St.      J    O    II    N. 


CUAT.    t. 


I  faw  ihc  Spirit  dcfcending  from  heaven  like  a  dove, 
and  it  abode  upon  him.  33  And  I  knew  him  not: 
but  he  that  fcnt  me  to  baptize  with  water,  the  fame 
faid  unto  me,  Upon  whom  thou  fhaU  fee  the  Spirit 
dcfcending  and  remaining  on  him,  the  fame  is  he 
which  baptizeth  with  the  Holy  Ghoft.  34  And  I 
iaw,  and  bare  record  tkat  this  is  the  Son  of  Cod. 

Oh/e-rve  here,  That  though  John  the  Bipifft  was  a 
near  feiniiiiaii  of  Chrilt,  according  to  the  flelh,  5'et  the  pro- 
virlence  of  God  rot>rdered  if,  that  for  thirty  yc.nrs  together, 
they  did  not  know  one  another,  nor  converfe  with  each 
other,  nor  probably  ever  faw  the  faces  of  each  other;  to 
he  fure  he  did  not  know  him  to  be  the  MelFiah.  This,  no 
iloubt,  was  over  ruled  by  the  wifdoni  of  God,  to  prevent 
i\\  ful'picion,  as  if  John  andChrilt  had  compacted  together, 
to  give  one  another  credit;  that  the  world  might  I'lifpect 
nothing  of  the  truth  of  John's  teftiinony  concerning  Chrift, 
•r  have  the  leaft  jealoufy  that  what  he  ('aid  of  Chrif},  was 
from  any  bias  of  mind  to  his  perfon  ;  therefore  he  repeats 
it  a  fecond  time,  ver.  31,  and  33.  I  kmiv  him  not.  Hence 
we  may  learn,  That  a  corpor..!  light  of  Chrilb,  andnn  out- 
ward perfonal  acquaintance  with  him,  is  not  fiiiiply  needful, 
and  abfolutely  neceflary  for  enabling  a  minifter  to  fet  him 
forth  and  reprefent  hitn  f.tvingly  to  the  world.  2.  The 
means  declared  by  which  John  came  to  know  Chrift  to  be 
the  true  Mefliah  ;  it  was  by  n  fign  from  heaven,  namely, 
the  holy  Ghoft  dcfcending  like  a  dove  upon  our  Saviour. 
He  thai  fcnt  me  to  baptize  with  -uater,  the  fame  faid  unti)  me, 
Upon  -wbom  thou  fhalt  /ee  the  Spirit  defccndinfr,  and  remain- 
ing,  the  fame  is  he.  Ltarnhtncc,  i.  That  Chrift  takingnpon 
him  our  nature,  did  fo  cover  his  glory  with  the  veil  of  our 
flefli  and  common  infirmities,  that  he  could  not  be  know  n 
by  bodily  light  from  another  njan.  Till  John  h;id  a  divine 
revelation,  and  an  evident  fign  from  heaven,  that  Chrift 
was  the  Son  of  God,  he  kne'-o  him  not._  a.  That  Chrift  in 
his  folemn  entry  upon  his  office,  as  Mediator,  was  fealed 
unto  the  work  by  the  defcentling  of  the  Holy  Ghof}  upon 
him  ;  He  was  fealed  by  the  Holy  Ghoft's  dcfcending,  and 
the  Father's  teftifs  ing.  That  this  was  his  beloved  Son,  in 
whom  he  was  well  pleafed.  Now  it  was,  that  God  gave 
not  of  the  Spirit  to  Chrift  by  meafure,  for  the  efFeftual 
sdminiftration  of  his  mediatori-^l  cfEce  ;  now  ;'/  pleafed  the 
Father,  that  in  Chrip  fh'iuld  all  fulncfs  dwell.  He  was  filled 
ent^rnlively  with  all  kinds  of  grace,  and  filled  intenlively 
with  all  degrees  of  grace,  in  the  day  of  his  inauguration, 
when  the  holy  Spirit  defcended  upon  him. 

35  ?  Again  the  next  day  after,  John  flood,  and 
two  of  his  difcipies  :  36  And  looking  upon  Jefus  as 
he  walked,  he  faith,  Beiiold  the  Lamb  of  God. 

It  is  evident,  that  John's  difciplies  were  never  very  willing 
to  acknowledge  Jelus  for  the  Melfias,  becaiifethey  thought 
he  did  (hadow  and  cloud  their  Mafter.  See  therefore  the 
llncerity  of  the  holy  Baptift  ;  he  takes  every  opportunity  to 
draw  oft' the  eyes  of  his  own  difcipies  from  hirafelf,  and  to 
flK  them  upon  Chrift  ;  he  laid  to  two  of  his  difcipies,  Behold 
the  Lamh  of  Cod :  As  if  he  had  faid,  "  Turn  yonr  eyes 
from  nie  frf  Chrift,  take  Ief»  notice  of  ree  his  minifter;  but 


behold  your  and  my  Lord  and  Mafter,  Behold  the  Lamh  of 
God,"  Learn  hence,  That  the 'great  defign  of  Chrift's 
faithful  minifters  is  to  fet  people  upon  admiring  Chrift,  and 
not  Hiagnifying  themftlves.  Oh!  It  is  their  great  anibitioa 
and  defire,  that  fuch  as  love  and  refpeft  them,  and  honour 
their  miniftry,  may  be  led  by  them  to  Chrid;  to  behold 
and  admire  him,  to  accept  of  liini,  and  to  fuhwnitunto  him: 
John  r.iid  to  his  difcipU":,    Behol.l  the  Lamb  of  God. 

37  And  the  two  difcipies  her»rd  him  fpeak,  and 
they  followed  jefus.  38  Then  Jefus  turned,  and 
faw  them  following,  and  l.iith  unto  them, What  icek 
ye?  They  faid  unto  him,  Rabbi,  (which  is  to  f^iy, 
being  interpreted,  Maflar)  where  dwellcft  thou?  39 
He  faith  unto  them,  Com*  and  ice.  They  came 
and  faw  where  he  dwelt,  and  abode  with  Jiim  that 
day  :  for  it  was  about  the  tenth  hour.  40  One  of 
two  which  heard  fohn  fpeak,  and  follo'ved  him,was 
Andrew,  Simon  Peter's  brother.  41  Hefirll  find- 
eth  his  own  brother  Simon  and  faith  unto  him, 
Wc  have  found  the  Melfias  ;  which  is  being  inter- 
preted, the  Chrift.  45  And  he  brought  him  to  Jefus, 
And  when  Jefus  beheld  him,  he  faid.  Thou  art 
Simon,  the  fon  of  Jona :  thou  fhalt  be  called  Cephas; 
which  is  by  interpretation,  a  flone.  43  The  day 
following  Jefus  would  go  forth  into  Galilee,  and 
findeth  Philip,  and  faith  unto  him,  Follow  me.  44 
Now  Philip  wasofBethfaida,  thccity  of  Andrew  aad 
Peter. 

This  latter  part  of  the  chapter  acquaints  us  with  the 
calling  of  fivedilciples;  not  to  the  apofvlefliip,  for  that  was 
afterwards ;  nor  yet  fimply  by  converfion,  for  fomc  of  them 
were  John's  difcipies  already,  and  believed  in  the  Mefliah 
to  ccujie ;  but  they  are  called  toown  and  acknov^  ledge  Jefus 
Chrift  to  be  the  true  and  promil'ed  MelTah.  The  difcipies 
here  called,  were  Andrew,  Peter,  and  Philip,  mean  and 
obfcure  perfons,  poor  fifhermen,  not  any  of  the  learnt il 
Rabbles  and  docftors  amoni;  the  Jews.  Hereby  Cf)rift 
fhewed  at  once  the  freenefs  of  his  grace  in  pafling  by  the 
knowing  men  of  the  age  ;  the  gnitnel'sof  hispower,  who 
by  fuch  weak  inftruments,  could  cfFedt  fuch  mi>;hty  things: 
and  the  glory  of  his  wifdoin,  in  chuling  fuch  inftruments  as 
fhould  not  carry  away  theglorv  of  the  work  from  him;  but 
caufe  theentirehonour  and  glory  of  all  their  great  fuccelFes 
to  redound  to  Chrift.  As  Chrift  can  do,  I'o  he  chufes  to 
do  great  things  by  weak  means,  knowing  that  the  weyknefs 
of  the  inftruinent  redounds  to  the  greater  honour  of  thea- 
gent;  for  thefeperfons called  now  to  be  difcipies,  were  after 
Vv-ards  fenrfcMth  by  Chrift  as  his  apoftles,  to  convert  the 
world  to  Chriftianity.  Farther,  The  order  according  to 
which  the  difcipies  were  called  ;  firft  Andrew,  then  Peter: 
which  may  make  the  r hurch  of  Rome  afljamed  of  the 
weaknef*  of  their  argument  for  Peter 's  iupreniucy.  that  h« 
was  firft  called;  whercis  Andrew  before  him, ant:  Peer  was 
brougiit  to  Jefus  b\'  him.  Andrcu  frdeth  his ciun  brother 
Simon,  and  broujjht  him  to  Jefus.  Such  as  have  gotten 
any  knowledge  cf  Chrift  themftlves,  and  are  let  into  ac- 

quaiutunce 


Chap.  i. 


St,      J    O    H    N. 


51' 


^uaintance  with  him,  will  be  very  diligent  to  invite,  and 
induftrious  to  bring  in  others  to  him.  Peter  being  brought 
to  Ciirill,  our  Saviour  names  him  Cephas,  which  fignifies 
a_/?5Wf,  a  rock;  to  iniiniate  to  him  his  duty  to  be  firm  and 
Heady  in  tlie  chriftian  profellion,  full  of  courage  and  con- 
Itancy.  Thou /halt  be  culled  Cephas,  which  is  by  interpreta- 
tion a  Pone . 

45  Philip  findeth  Nathaniel,  and  faid  unto  him, 
Wc  have  found  him  of  whom  Mofes  in  the  law,  and 
the  prophets  did  wnte,  Jefus  of  Nazareth,  the  fon  of 
Jofeph.  46  And  Nathanael  faid  unto  him.  Can 
there  any  good  thing  come  out  of  Nazareth  ?  Philip 
faith  unto  him,  Come  and  fee.  47  Jefus  faw  Na- 
thanael coming  to  him,  and  faith  of  him,  Behold  an 
I fraelite  indeed  in  whom  is  no  guile. 

The  laft:  perfon  mentioned  in  this  chapter,  who  was 
tailed  to  own  and  embrace  Chrift  for  a  Melfiah,  is  Natha- 
nael :  Who  this  Nathanael  was,  doth  not  certainly  ap- 
pear, but,  it  is  evident,  he  was  a  fincere  good  man,  though 
prejudiced  for  the  prefcnt  againft  Chriit,  becaufe  of  the 
place  of  his  fuppofed  birth  and  refidence,  Nazareth  :  Can 
any  good  thing  come  nut  of  Nazareth  ?  That  is.  Can  any  wor- 
thy or  excellent  perfon;  much  lefs  the  promi  fed  Meflias, come 
out  of  fuch  an  oblcure  place  as  Nazareth  is?  Whereas 
almighty  God,  whenever  he  pleafes,  can  raife  worthy  per- 
sons out  of  contemptible  places.  Chftrve  farther.  How 
merciiully  and  meekly  our  Saviour  p;iires  over  the  miftakes 
and  failings,  the  prepofTi. (lions  and  prejudicesof  Nathanael, 
but  takes  notice  of,  and  publicly  proclaims  his  fincerity  : 
Behold  an  Ifraelite  indeed,  in  whom  there  is  no  guile;  that 
is,  no  guile  imputed,  no  guile  concealed,  no  prevailing 
lile  ;  it  being  only  true  of  Chrill,  in  a  ftridt  and  abfolute 
"enfe,  that  there  was  no  guile  found  in  his  lips;  but  in  a 
qualified  fenfe,  it  is  true  of  Nathaneal,  and  every  upright 
man  ;  they  are  true  Ifraelites,  like  their  father  Jacob,  plain 
men,  men  of  great  fincerity  and  uprightnefs  of  heart,  both 
in  the  light  of  God  and  man.  And  whereas  our  Saviour 
fpeaks  of  him  with  a  fort  of  admiration.  Behold  an  J/rae lite, 
in  -whom  is  no  guile  ;  we  learn,  That  a  perfon  of  great  fin- 
cerity and  uprightnefs  of  heart  towards  God  and  man,  a 
true  Nathanael  and  Ifraelite  indeed,  is  a  rare  and  worthy 
fight;  Behold  an  Ifraelite  indeed.  2.  That  fuch  indeed  as 
are  Nathaniels,  need  not  commend  themfelves,  Chrift  will 
be  fure  to  do  it  for  them  :  Nathanael  conceals  his  worth, 
Chrift  publifhes  and  proclaims  it,  and  calls  upon  others  to 
take  notice  of  it  -.  Behold  an  Ifraelite  indeed,  in  whom  is  no 
guile. 

48  Nathanael  faith  unto  him.  Whence  knowefl; 
thou  me  ?  Jefus  anftvercd  and  faid  unto  h'lm,  Before 
^  that  Philip  called  thee,  when  thou  waft  under  the 
fig-tree,  I  i.\\v  thee.  49  Nathanat;!  anfwered  and 
faid  unto  him.  Rabbi,  thou  art  the  Son  of  Qod,  thou 
art  the  King  of  Ifrael.  50  Jefus  anfwered  and  faid 
unto  him,  Becaufe  I  faid  unto  thee,  I  faw  thee  under 
the  fig-tree,  believeft  thou  >  thou  (halt  fee  greater 
things  than  thefe. 


f. 


Ohferve  here.  Now  Nathanael  wondereth  that  Chrill 
fliouid  know  him,  having  (as  he  thought;  never  Icen  him. 
Chrift  gives  him  to  underftand,  that  by  hisi  all-feeing  eye 
he  had  feen  him,  when  he  was  not  feen  by  him  :  When  thou 
waft  under  the  fgtree  I  faw  thee.  Chrift's  all-feeing  eye 
is  an  infallible  proof  of  his  Deity  and  Godhead.  Chrill 
feeth  us  wherever  we  are,  and  whatever  w  e  do,  though  wc 
fee  not  him  ;  he  feeth  the  fincerity  of  our  hearts,  .ind  will 
own  it,  and  bear  witnefs  to  it,  if  we  are  upright  in  hisfight. 
C bferve  iivther,  Mow  Chrift's  cmniprefence  and  omnifci- 
ence  convinces  Nathanael  that  he  was  more  than  man, 
even  the  Meflias,  God  and  man,  in  two  dift;n(fl  natures, 
and  one  perfon  ;  Rabbi,  thou  art  the  Son  of  Cod.  Philip 
called  Chrift  the  Son  of  Jofeph;  Nathanael  c.ills  him  the 
Son  of  God.  Such  as  believe  Chrift's  omnifcience,  will 
never  cail  in  queftion  his  divinity.  Laftly,  How  Chr'ft 
encourages  the  faith  of  this  new  difciple  Nathanael,  by 
proraifing  him  that  he  fliall  enjoy  farther  helps  and  means 
for  the  confirmation  of  his  faith  than  ever  yet  he  had.  All 
that  Chrift  faid  to  him,  was  only  this,  that  he  faw  him  under 
the  fig-tree,  before  Philip  called  him.  How  ready  art  thou, 
O  Lord  !  to  encourage  the  beginningsof  faith  in  the  hearts 
of  thy  people,  and  10  furnilh  them  with  farther  means  of 
knowledge,  when  they  wili^y  improve  what  ihcy  have  re- 
ceived? Never  wilt  thou  be  wanting,  either  in  means  or 
mercy  to  us,  if  we  be  not  wanting  to  thee  and  ourfelves. 

51  And  he  faith  unto  him,  Verily,  verily,  I  fay 
unto  you,  Hereafter  you  fhall  fee  heaven  open,  and 
the  angels  of  God  afccnding  and  defcending  upoa 
the  Son  of  man. 

The  heavens  were  open  to  Chrift,  and  the  angels  attended 
upon  him,  firll  at  his  baptifm,  Matth.  iii.  ult.  then  at  his 
al'cenfion,  Adls  i.  9.  Whether  Chrift  alludes  to  the  one  or 
the  other,  or  to  both,  I  (hall  not  politively  fay  ;  but  gather 
this  note.  That  the  miniftry  and  attendance  of  the  holy 
angels  upon  the  Lord  Jefus  Chriit,  in  the  time  of  his  hu- 
miliation, was  very  remarkable  :  An  angel  foretells  his  con- 
cepiion  to  the  Virgin,  Luke  i.  31.  An  angel  publidies  his 
birth  to  rhn  Ihef  herds,  Luke  ii.  14.  In  his  temptations  in 
the  wilderncls,  the  angels  came  ?nd  miniftered  unto  him. 
Matt.  iv.  II.  In  his  agony  in  the  garden,  an  angel  is. fenc- 
to  comfort  him,  Luke  xxii.  42  At  his  refurredlion  an  an- 
gel rolls  aw  av  the  ftone,  and  proclaims  him  rifen  to  the 
women  that  fought  for  him.  Matt,  xxviii.  6.  Athisafctn- 
fion,  the  angels  attended  upon  liim,  and  bare  him  company 
to  heaven:  And  at  the  day  of  judgment,  he  fliall  be  re- 
vealed from  heaven  with  his  mighty  angels.  Now,  thus 
officious  are  the  holy  angels  to  our  biefled  Saviour,  and 
thui  fubfervieni  to  him  upon  all  occafions.  1.  In  point  of 
affeclion  and  fingular  love  to  Chrift.  2.  In  point  of  duty 
and  fpecial  obi  gatioii  to  Chrift.  7  here  is  no  fuchchcar- 
fnl  and  ddighttul  fervice,  as  the  fervice  of  love:  Siich  is 
the  .Tngels  fervice  to  Chrift,  for  the  ferviccs  he  has  dene 
them,  he  being  an  head  of  corifii  m  i'ion  to  them  ;  for,  that 
they  are  eftabliflied  in  thai  lioK  aiidgloriou'ft  itein  which 
they  wer''  at  firft  created,  is  owing  x<i  the  f[  ci.d  grace  of 
the  Rtiii  enier  :  Glorify  him  then,  ail  ye  angcis,  and  praife 
him  J  all  hishof}. 

CHAP. 


3^2 


St.      J    O    H    N. 


Chap,  ir^ 


CHAP.    II. 

AND  the  third  day  there  was  a  marriage  in  Cana 
of  Galilee:  and  the  mother  of  Jcl'us  was  there. 
2  And  both  Jefus  was  called,  and  his  difciplcs,  to 
the  marriage. 

The  forinsr  part  of  this  chapter  acquaints  iis  with  the 
firft  miracle  which  dnr  Saviour  wrought,  in  turning  water 
into  wine  ;  the  occaiion  of  it  was,  his  being  invited  to  a 
inarriageTfealt-.  Here  note,  i .  That  whenever  our  Saviour 
was  invited  to  a  public  entertainment,  he  never  refufcd  the 
in  vi  cation,  but  conftantly  went;  not  lo  much  foriheplealure 
of  eating,  as  for  the  opportunity  of  converfing  and  doing 
good,  which  was  meat  and  drink  unto  him.  2.  What 
honour  Chrift  put  upon  the  ordinance  of  marriage  :  He 
honours  it  with  his  prefence  and  firft  miracle.  Some  think 
it  was  St.  John  tliat  was  now  the  bridegroom;  others  that 
it  was  loaic  near  relation  of  the  Virgin  mothers;  Bat 
whoever  it  might  be,  doubtlefsChrift's  defign  was  rather 
to  put  honour  upon  the  ordinance  than  upon  the  perfon. 
How  biild  is  the  church  of  Rome  in  fpittmg  upon  the  face 
of  this  ordinance,  by  denying  its  lawfelnels  to  the  niinif- 
tersot  religion?  when  theapoftle,Heb.  xiii.  4.  aifirmsthat 
m,7rrfage  is  honourable  among  all.  Neither  the  prophets  of 
the  Old  'J'eftament.  nor  the  apoftles  of  the  New  St,  Peter 
hinifeif  not  accepted  did  abhor  :he  marriage-bed,  or  judge 
thenifelves  too  pure  for  an  inflitution  of  tlieir  M.  ker.  3. 
Thatit  IS  an  ancient  and  laudable  inltitution,  that  the  rites 
of  marri.ikre  ihould  not  want  a  folemn  celebration.  Fcaft- 
ing  with  iriends  upon  fuch  an  occaCion  is  both  lawful  and 
commendable,  provided  the  rules  of  fobriety  and  charity, 
modefty  and  dtcency  be  ol>lVrved,  and  no  fmful  liberty  al- 
ftmied  :  But  i  mull  be  Ord,  tha:  fealting  in  general,  and 
marriage-feafts  in  particular,  are  fomeof  thofe  lawful  things 
which  are  difficulty  managed  without  fin.  4.  That  our 
Saviour's  workmga  mir.*rle  when  he  was  at  the  marriage 
feafl,  Ihould  teach  us,  b-  his  example,  that  in  our  chearlul 
and  free  times,  when  we  indulge  a  little  more  than  ordi- 
nary to  mirth  amongftour  friends,  wc  fhould  ftill  be  mind- 
ful of  God'>  honour  and  glory,  and  lay  hold  upon  an  oc- 
r.fion  of  doing  all  the  good  we  can.  Laftly,  As  Chrift 
was  perfonally  invited  to,  and  bodily  prefent  at  this  mar- 
riage feaft,  when  here  on  earth;  fohe  will  not  refufenow 
in  heaven,  tobe  fpiritually  prefent  at  hispeople's  marriages: 
They  want  his  prefence  with  them  upon  that  great  occa- 
fion  ;  they  defire  andfeekit;  he  is  acquainted  with  it,  and 
invited  to  it,  whoever  is  neglected  :  And  where  Chrilt  is 
made  acquainted  with  the  match,  he  willcertainly  makeone 
at  the  marriage.  Happy  is  that,wedding  where  Chrill  and 
his  friends  (as here)  are  the  invited,  expected,  and  enjoyed 
guefts. 

3  And  when  they  wanted  ivine,  the  mother  of 
Jefus  faith  unto  him.  They  have  no  wine.  4  Jefus 
faith  unto  her)  Womin,  what  have  I  do  with  thee  ? 
mine  hour  is  not  yet  conic.  5  His  mother  faith  un- 
to the  fervants,  Whatloevcr  he  faith  unto  you  do  zV. 

This  want  of  wine  was  prob.ibly  lo  difpofed  by  the  pro- 
vidiiice  of  God,   to  give  our    Saviour  an  opportunity   to 


manifell  his  divine  power  in  worTcing  a  miracle  to  fupply 
it,  Obferve  here,  i.  How  the  Virgin  inquires  into  the 
family's  wants,  and  then  nukes  them  known  to  ChrifV. 
Learn  hence  That  it  is  an  argument  of  piety,  and  an  evi- 
dence of  chriftian  love,  to  inquire  into  the  wants,  and  to' 
recommend  the  necellities  of  others  to  Chrift's  care  and 
confideration  whofe  bounty  and  munificence  can  readily 
and  abundantly  fupply  them  :  Thus  far  tlie  Virgin's  a^ion 
was  good  ;  flie  laid  open  the  cafe  t»  Chnll ;  They  have  ««■ 
■wine.  '  But  Chrift,  who  difcerned  the  thoughts  of  Mary's 
heart,  finds  herguilty  of  prefumption  :  She  thought  by  her 
motherly  authority,  Uie  might  have  expected,  if  not  com^ 
nianded  a  miracle  from  him  :  Whereas  Chrift  was  fubject 
to  her,  as  man,  during  his  private  life  ;  but  now  beingr^ 
entered  upon  his  office  as  a  Mediator,  as  God  man,  he 
gives  her  to  underlland  (he  had  no  power  over  hiiu,  nor 
any  motherly  authority  in  the  bufinels  of  hispublic  office  ; 
therefore  he  fays  to  her,  li^oman,  what  have  I  to  dovjiththee? 
He  that  charges],his  angels  with  folly,  will  not  be  taught 
when  and  how  to  aft,  by  poor  crawling  duft  and  aflies. — 
Obferve  therefore,  2.  Chrill  calls  the  Virgin,  vioman,  not 
mother;  but  this  was  not  out  of  any  contempt,  but  to  pre- 
vent  her  being  thoughtmore  fhan  a  woman,  above  or  be- 
yond a  woman,  having  brought  forth  the  Son  of  God: 
IVoman,  faysChrifl,  uw  goddefs  ,!t%x\\e  papifls  would  make 
her,  and  proclaim  her  free  from  fin  even  from  venial  (in; 
RurChrili's  reproving  her,  fhewsthat  fhe  was  not  faultlefs. 
3.  Chr.ft  would  not  bear  with  rhe  Virgi^ls  commanding 
on  earth  ;  will  he  then  endure  her  intercf  Ifion  in  heaven? 
Mufl  flie  not  meddle  with  mattersapptrt.iining  to  hisoffice 
here  below?  and  will  it  be  endured  by  Chriil,  or  endea- 
voured by  her,  to  interpofe  in  (he  woik  of  mediation  above? 
No,  no;  were  it  pofTible  for  her  fo  far  to  forget  herfelf  in 
heaven,  fhe  would  receive  the  anfwer  from  Chrill  which 
flie  had  on  earth;  Woman,  -what  have  I  to  do  with  thee,  or 
thou  with  me,  in  my  mediatorial  office?  But  inflead  o''  this, 
Ihe  returns  anfwer  from  heaven  to  her  idolatrous  petitioners 
here  on  earth,  "  What  have  I  to  do  with  you  ?  Get  yoa 
to  my  Son,  go  you  to  Chrifl,  he  that  was  the  Mediator  of 
redemption  ;  he,  and  only  he,  continues  the  Mediator  of 
interceflion."  O  how  fooffh  as  well  as  impious  is  it  to 
think,  that  flie  who  hatl  not  fo  mucli  power  as  to  direct 
the  working  of  one  miracle  on  earth,  fliould  have  now 
lodged  in  her  hands  all  the  power  of  heaven! 

6  And  there  was  fet  there  fix  waterpots  of  ftone 
after  the  manner  of  the  purifying  of  the  Jews,  con- 
taining two  or  three  firkins  a-piece.  7  Jefus  faith 
unto  them,  Fill  the  water-pots  with  water.  And 
they  filled  them  up  to  thq  brim.  8  And  he  faith 
unto  them,  Drjwoutnow  and  bear  unto  the  gover- 
nor of  the  feaft.  And  they  bare  it.  9  When  the 
ruler  of  the  fcafl.  had  tailed  the  water  that  wasmade 
wine,  and  knew  not  whence  it  was,  (but  tlie  fer\'ants 
which  drew  the  water  knew.)  the  governor  of  the 
feaft  called  the  bridegroom,  10  And  faith  unto  him, 
Every  rnan  at  the  bcgginning  doth  let  forth  good 
wine;  and  when  men  liavc  well  drunk,  then  that 

which  is  woric : 


Jhap.  tl. 


Sr^    JOHN. 


S^'S 


worfe :  but  thou  hafi.  kept  the  good  wine  until  now. 
11  This  beginning  of  miracles  did  jtrfus  in  Canaof 
Galilee,  and  manifcfted  forth  his  glory ;  andhis  dilci- 
plcs  believed  on  him. 

In  this  miracle  of  our  Saviour's  turning  water  into  wine 
ah/crve,  i.  Tlie  reality  of  ihe  miracle,  .iiid  the  llncerity  of 
ChrJl}  in  the  working  of  it.  To  evidence  there  was  no 
deceit  in  the  miracle,  not  wine-cafl;s,  but  water-pots  are 
called  for;  wine-vcfl'els,iii  which  fome  lees  were  remaining 
might  have  given  both  a  viniouscolour  and  talte  to  the 
water;  but  llort'e  pots  ceiild  contribute  nothing  of  this 
nature;  and  being  open  pots,  there  was  no  ftealmg  wine 
intothem  without  obfervation.  Agiin,  our  Saviour'sem- 
ploying  the  fervants,  and  not  his  difciples,  takes  off  any 
fufpicion  of  collufion  ;  and  his  lending  it  to  the  ruler  or 
governor  of  the  fealt,  was  an  evidence  that  the  miracle 
would  bear  examination.  Our  Saviour's  miracles  were 
real  and  beneficial ;  they  were  obvious  to  fenfe,  not  lying 
wonders,  not  ficftitious  miracles,  which  the  jugglers  in  the 
church  of  Rome  cheat  the  people  with  :  The  greateft  mi- 
racle which  they  boaft  of,  traufubji untiatkn ,  is  fo  far  from 
being  obvious  to  fenfe,  that  it  contraditts  the  feule  and 
reafon  ei  iiiankind,  and  is  the  greateft  affront  to  human 
nature  that  ever  the  world  was  acquainted  with.  2. 
Though  Clirift  wrought  a  real  miracle,  yet  he  would  not 
work  aiore  of  miracle  than  needed  ;  he  would  not  create 
wine  out  of  nothing,  but  turned  water  into  wine.  Thus 
lie  multiplied  the  bre.nd, changed  the  water,reftored  wither- 
ed limb?,  r.iifeddead  bodies.  Hill  working  upon  that  which 
was,  and  not  creating  that  which  was  not:  Chrift  never 
wrought  a  miracle  but  when  needful,  and  then  wrought  no 
more  of  miracle  than  he  needed.  3.  The  liberality  and 
bounty  of  Chrift  in  the  miracle  here  wrought ;  fix  water- 
pots  are  filled  with  wine;  enough,  fay  fome  writers,  foran 
hundred  and  fifty  men;  had  he  turned  but  one  of  thcfe 
large  velTels  into  wine,  it  had  been  a  fufficient  proof  of  his 
power  ;  but  to  fill  fo  many,  was  an  inftance  both  of  his 
power  and  mercy.  The  Lord  of  the  family  furniflies  his 
Jioufhould  not  barley  for  neceflity,  but  for  delight,  giving 
richly  all  things  to  enjoy.  And  as  the  bounty  of  Chrift 
appeared  in  the  quantity,  fo  in  the  excellency  cf  the  wine; 
7htiu  haji  kept  ike  hef^-jj'tne  till  no'Ji,  fays  the  governor  of  the 
feaft.  It  was  fit  that  Chrift's  miraculous  wine  flrould  be 
more  perfect  than  the  natural.  But,  oh,  ble/Ted  Saviour 
how  delicate  and  delicious  fliall  that  wine  be,  which  we  fliall 
drink,  ere  long,  with  thee  in  thy  P'ather's  kingdom  !  Let 
thy  holy  Spirit  fill  the  vefielof  my  heart  v/ith  water  (with 
godly  forrow  and  contrition)  and  thou  wilt  turn  it  into 
wine.  For,  hUJfidare  they  that  mCLTrt,  ibcy  (kali  h';  com- 
forted. 4.  The  double  elFefts  of  this  miracle  ;  Chrifl 
htrthjHwniJepedforth  his  glory ,  CKd  his  difciples  beikvsdon 
him.  I.  He  manifefled  forth  his  gLry  :  that  is,  the  glory 
vi  his  Godhead,  as  doing  this  by  his  own  power.  Here 
jhined  forth  his  omnipotence,    his  bounty  and  Hberalitv, 

every  thingthatmightbefpcak  him  both  thegreatanfgjod 
God.  1  he  fecoijd  efFeift  of  this  miracle  was,  that  the  dif- 
cipics  believed  on  him.  The  great  end  of  miracles  is  the 
confirmation  of  faith  ;  God  never  fets  the  feal  of  his  omni- 
potency  to  a  lie  :  All  the  miracles  then  that  Chrift  axidhis 


apoftles  did,  were  as  fcmiaV  fealt  that  the  do<f>rifje  of  th« 
gofpel  is  true.  \f ye  brlin-e  «c/  me,  fays  Cluif\,  belirvethe 
■wtrks  which  I  do/for  they  bear  vjitvefs  of  me,  John  v.  36. 

12  1  After  this  he  went  down  to  Capernaum,  he, 
and  his  mother,  andhis  brethren,  and  his  difciples, 
and  they  continued  there  not  many  days.  13  H  And 
the  Jews  paCTover  was  at  hand  ;  and  Jelus  went  ijp 
to  Jerufalcm.  14  And  found  in  the  temple  thole 
that  fold  ooien,  and  {heep,  and  doves,  and  the 
changers  of  money,  fitting  :  15  And  when  he  had 
made  a  fcourge  of  fmall  cords,  he^rove  them  all 
out  of  the  temple,  and  the  fhecp,  and  the  oxen  : 
and  poured  out  the  changers  money,  and  overthrew 
the  tables  :  16  And  laid  unto  thcjtn  that  fold  doves 
Take  thefe  things  hence  :  make  not  my  Father's 
houfean  houfe  of  meichandife. 

Obferve  here,  1.  How  obedient  in  all  things  Chirift  was 
to  ceremonial  law.  He  was  not  naturally  f'ubjecl  to  the 
law  ;  but,  to  fulfil  all  righteoufncfs,  he  kept  the  palTover 
yearly,  according  to  the  command  of  Cod,  Exod.  xxiii. 
17.  That  all  ihe  males  fijotdd  appear  hefjre  /;/m  in  the 
temple  at  Jerufalem.  Hence  it  is  probably  concluded,  that 
Chrift  came  up  to  the  pall'over  continually  during  his  pri- 
vate life  ;  and  being  now  come  upto  Jerufalem  to  this  Hrfl 
pafTover  after  his  baptifm,  andfolemn  entrance  on  his  office 
his  firft  walk  was  to  the  temple,  and  his  firft  work  was  to 
purge  and  reform  it  from  abufes,  not  to  ruin  and  deftroy 
it:  becanfe  it  had  been  abufed.  Now,  the  abufe  and  pro- 
fanation of  the  temple  at  that  time  was  this  :  In  the  out- 
ward court  of  the  Gentiles,  there  was  a  public  mart  or 
market,  where  were  fold  oxen,  fliecp,  and  doTes  for  facri- 
fice  ;  which  otherwife  the  people,  with  great  labour  and 
trouble  mufthave  brought  up  along  with  them  forfacrifice 
Therefore,  as  3  pretended  eale  to  the  people,  the  prief  ts  or- 
dered thefe  things  to  be  fold  hard  by  the  altar  ;  the  inten- 
tion was  commendable,  but  the  aftion  not  juftifiable.  No 
pretence  ofgood  ends  can  juftify  that  which  is  forbidden  of 
God  :  A  good  end  can  never  juftify  an  irregular  aclion. 
2.  Our  Saviour's  fervent  zeal  in  purging  and  reforming  his 
Father's  houfe.  The  fight  of  fin  in  any  perfons,  but  eC- 
pecially  in  and  among  profeflors,  ought  to  kindle  in  our 
hearts  (as  it  did  here  in  Chrift's  breaft  j  a  burning  zeal 
and  indignation  againil  it,  yet  was  not  Chrift's  zeal  fo 
warm  as  to  dtvote  the  temple  todeftruclion,  becaufe  of  its 
abufe  and  rrofaiintion.  Places  dedicated  tothe  worfliipand 
fervice  of  GtKj,if  idolatroufly  abufed,  muft  not  be  pulled 
down,  but  purged  ;  not  ruined,  but  reformed.  There  is  a 
fpeciclrevere;:!  e  due  to  the  houfe  of  God,  both  for  the 
owner's  fahe,  and  tlie  fervice  lake.  Nothing  but  holinefs 
becomes  that  place,  where  God  is  worfliipped  in  the  beauty 
of  holinefs.  Chrift  by  purging  the  court  of  the  Gentiles 
from  nierchandife,  not  unlawful  in  itfelf,  but  neceffary  for 
the  facrifkes which  were  offered  in  the  temple,  though  not 
necefFary  to  be  brought  there,  did  plainly  infinuate,  That  a 
diftiudion  is  to  he  made  betwixt  places  facred  and  pi  ..fane; 
and  that  what  may  be  done  as  well  elfewhere,  oi:o.;r  not 
to  be  done  in  the  houfe  of  God,  the  place  appoir.ted  im- 
mediately 


3^4 


St.      J     O    H     N. 


Chap,  ii. 


diately  for  his  -.voidiip.  x.  The  greatnefs  of  this  miracle, 
in  the  weuLiiefs  of  the  means  which  Chrift  made  ufc  of  to 
effect  and  work  it :  He  drove  the  buyers  and  fellers  before 
him  out  of  the  temple  :  But  how,  and  with  what?  St. 
Hieroin,  in  Matt.  xxi.  fays,  That  certain  fiery  rays  or 
beams,  darling  from  Chrift's  eyes, drove  out  thefe  merchants 
from  this  place.  I  dire  not  avouch  this,  but  I  am  fatisfied 
that  Chrilt  drove  them  out,  unarmed  with  any  weapons 
that  might  carry  dread  and  terror  with  them,  at  moft  but 
with  a  whip  of  Imall  cords;  which  probably  might  befcat- 
tered  by  the  drovers  that  came  thither  to  fell  their  cattle. 
Behold  then  the  weaknefsof  thenieansonthe  one  fide,  and 
confider  the  greainefsof  theoppofuionon  the  other  ;  Herfe 
was  a  confluence  of  people  tooppofe  Chrift,  this  being  the 
moft  folemn  mart  of  the  pairover,ar)d  here  weremerchaiit- 
riien,  whole  hearts  were  fct  upon  gain  (the  world's  God) 
to  oppofe  him.  But  neither  the  weaknefs  of  the  means, 
nor  the  greatnefs  of  the  oppofuion,  did  difmay  him,  or 
caufe  our  Saviour  to  defift  from  the  attempt  of  reforming 
what  was  aniifs  in  the'houfe  of  God.  Learn  we  hence. 
That  it  matters  not  how  weak  the  means  of  the  church 
reformation  is,  nor  how  flrong  the  oppofite  power  is ;  if  we 
engage  Chrifl  in  the  undertaking,  the  work  iliall  certainly 
be  accomplilhed.  O,  how  gre.Tt  was  the  work,  and  how 
nn\.\eak  and  unlikely  were  the  means  here !  A  parcel  of 
fturdy  fellows,  whofe  hearts  were  fet  upon  their  wealth, 
Chrift  no  fooi^lr  fpeaks  to  them,  .ind  fliakes  his  whip  at 
them,  but  like  a  company  of  fearful  hares  thty  run  before 
him.  Chrift,  in  purging  his  churth,  will  make  every 
thing  yield  and  give  way  to  his  power.  Let  it  comfort  the 
church  under  all  unlikelihood  of  reformation.  VVho  art 
thou,  O  great  mountain  !  before  ourfpiritual  Zerubabel, 
thou  fhalt  become  a  ])laii).  1  Hull  clofe  my  obfervations 
upon  this  miracle  of  Chrift's  whipping  the  buyi  rs  atid  fellers 
out  of  the  temple,  which  both  Origen  and  Ft.  Jerom  do 
make  the  greateft  miracle  that  ever  Chi  ill  uronglu,  all 
circumltances  cenfidercd ;  I  fliall  clofe  it  with  ih's  reflec- 
tion, viz.  Was  there  fuch  power  and  terror  In  Chrift's 
countenance  and  fpeech  here  in  the  tempk",  in  the  days  of 
the  flefli?  Oh,  how  terrible  then  will  his  face  and  his  ap- 
pearance be  to  the  wicked  and  impenitent  world  at  the 
great  day  !  Lord,  how  fearful  will  his  iron  fcourge  then  be  ! 
how  terrifying  that  voice,  "Depart,  depart  from  me; 
depart  accurfed,  depart  into  fire  ;  depart  into  everlafling 
fire,  into  a  lire  prepared  for  the  puniftiment  of  apoftatefpi- 
rits,  the  devil  and  his  angels,'"  God  grant  we  may  wifely 
confider  it,  and  timely  flee  from  the  wrath  to  come- 

17  And  his  difciplcs  remembered  that  it  was 
written.  The  zeal  of  thine  houfe  hath  eaten  me  up. 

The  dilVip'es  upon  thisoccalion  called  to  remembrance 
the  words  of  Divid,  Pfal.  kix.  Thezeal  of  thine  hmije  hath 
enten  me  up;-  which  was  verified  in  Chrift  .ts  well  as  in 
David.  Where  ohjlrvc,  1.  The  grace  defcnbcd,  zeal, 
vhich  is  the  ardour  of  the  afFeiTtions,  carrying  forth  to  the 
utinoft  for  God's  glory,  and  his  church's  guod.  Zesl  is 
not  fo  much  one  afFi  ftion,  as  the  iiiteiife  degree  of  all  the 
rftftctio!)S.  1.  I  he  objpft.aboui  w  hich  our  Saviour's  zeiil 
was  coiiverfant,  Cijd's  hw/e  ;  th.it  is,«aU  things  relating  to 
ibe  worfliip  of  God,  temple,  tabernacle,  aik,   &c.  which 


were  the  pledges  of  God's  grace.  3.  The  efFed  of  this,- 
it  hnthbren  enten  up,\\ke  fire  that  eatsnp  and  devours  that 
whereon  it  lights.  What  was  faid  of  St.  Peter,  That  he 
was  a  man  made  up  all  of  fire  ;  and  of  St.  Paul,  in  refjiect 
of  his  fufferings,  That  he  was  a  fpark  of  fire  burning  in 
themidftofthe  fea;  may  much  more  truly  be  faid  of  Chrift 
when  he  was  engaged  in  the  work  of  church- reformation. 
Learn,  Tliat  as  Thrift  was,  fo  chriftians  ought  to  be,  very 
zealous  for  the  glory  of  God,  the  honour  of  his  houfe,  and 
the  purity  of  hit  wirdiip.  Tie  zt-al  'fli.lne  houfe,  that  is, 
for  the  honour  of.ihine  houfe,  hath ealtr.  me  up,  &c. 

1 8  f  Then  anfwered  the  Jews,  and  faid  unto  him, 
What  fi'^n  fhewell  thou  unto  us,  feeing  that  tliou 
doll  thele  thini^s  ?  19  Jcfus  anfwered  and  faid  un- 
to them,  Deftroy  this  tctnple,  and  in  three  days  I 
will  raife  it  up.  20  Then  (aid  the  Jews,  Forty  and 
fix  years  was  this  temple  in  building,  and  wilt  thou 
rear  it  up  in  three  days?  21  But  he  fpake  of  the 
temple  of  his  body.  22  When  therefore  he  was 
rifcn  from  the  dead,  his  difciples  remembered  the 
icripture,  and  the  word  which  Jefus  had  faid. 

Obferve  here,  i.  How  exceedingly  offended  the  Jews 
were  at  the  reformation  which  our  Saviour  had  made  in 
thehoufe  of  God,  they  were  av.td  indeed  with  the  ma- 
jefty  of  this  great  work,  and  dnrft  not  openly  oppofe,  but 
lecrrtly  malign  it.  Thence  no/e.  That  redrefs  of  abufes 
in  God's  worfhip,  efpecially  if  it  croffesour  eafe,  and  con- 
tronls  our  profit  (as  this  did]  is  ufually  diftafted.  1.  How 
thele  Jews  difcover  their  old  in\eterate  difeafe  of  infideli- 
ty jthey  require  a  fign,  and  call  for  a  miracle  tojuftifyChrifPs 
coinniilTion.  Why  ?  had  they  not  a  miracle  before  tfceir 
eyes  ?  Was  not  the  work  of  purging  the  temple  a  wonder- 
ful miracle?  Yet  they  demanded  another  miracle  to  make 
this  good  .  Learn  thence.  That  obftinate  infidelity  will 
not  be  fktisfied  with  the  moft  fiifficient  means  for  fatis- 
f.-)(5tion,  but  ftill  objcii  and  oppofe  againit  the  cleareft,  the 
fulltft,  the  moft  convincing  evidence.  What  fgn  Jhe^uejt 
thou  us  *  fay  the  Jews  when  they  had  fo  many  figns  and 
wonders  daily  before  their  eyes.  3.  The  Jews  demanding 
a  fign,  our  Saviour  grants  them  one  ;  he  remits  them  to 
his  death  and  refurredtion,  to  prove  that  he  was  the  true 
Meffiah.  Dc/lroy  this  temple,  and  in  three  days  J  -will  raife 
it  up.  That  is,  "  I  know  you  will  deftroy  this  temple  of 
my  bodv,  by  putting  me  to  death,  But  I  will  raife  myfelf 
ag;.in  from  the  grave  the  third  day."  Chrift  did  not  come 
mand  them  to  deftroy  his  body,  but  only  foretold  that  they 
would  doit.  Avj  ejlverhum  pr^cepti,  fed  pradiflionis  : 
"  The  words  are  not  imperative, but  only  predictive  and 
permifTivc."  Chrift  did  not  bid  them  deftroy  his  hody,but 
foretells  what  tl>ey  would  do  ''Ye  will  deftroy  this  temple 
but  after  three  days  I  will  raife  it  up."  Where  ko/?.  That 
Chrift  afTerts  his  own  power  in  raifing  his  ownbody  from 
the  dead.  True  :  the  FatlM:r  is  often  laid  to  rai.f^e  him, and 
it  is  necefTaiy  that  it  be  fo  faid,  that  it  might  appear,  that  _ 
divine  juftice  was  fully  fatisfied  for  our  fins,  in  that  he  was  *■ 
by  him  delivered  from  that  death  which  he  underwent  for 


CirAP.  III. 


St.      J     O    H     N. 


315^ 


us.  But  yet  it  is  olten  affertcJ,  thst  Chrift  raiTei]  himfelt" 
and  that  he  wasquickenci  hy  the  Spirit,  which  was  as  well 
the  Spirit  of  the  Son,  as  of  the  Father,  dwelling  efTentially 
in  him.  Now  Chrift's  foretelling  his  paffion  and  reilirrec- 
tion.  Learn  thence,  That  all  our  Saviour's  fufterings  were 
foreknown  unto  him,  thatwfr?fcrst::Idby  Iiim;  he  would 
not  prevent  them,  bin  willingly  permitted  them,  and  cliear 
fully  underwent  them  ;  Dejtrny  this  tetrple.  Nalc  here,  i. 
The  ftate  and  dignity  otChrift's  holy  body  :  It  is  a  temp- 
le He  fpak;  cfthe  temple  of  hh  body.  The  faints  bodies  are 
temples  by  fpeciallanclification  :  ChriiVsbody  was  a  tem- 
ple by  fubftantial  inhabitation.  The  divinity  ofChrift 
dwelt  in  his  humanity  perfonally  and  immedi.itely.  God 
dwells  in  faints  by  regal  authority,  he  dwelt  in  Chriil's 
humanity  by  perfonal  relidence.  2.  The  violence  and  in- 
dignity otFered  to  his  holy  temple  at  our  Saviour's  death  : 
It  was  pulled  down  and  dcftroyed.  Death  diflolved  the  union 
betwixt  our  Saviour's  foul  and  body  j  but  there  was  a  do- 
fer  union,  which  no  violence  of  death  could  diffolve  ;  name- 
ly, the  union  of  his  Godhead  with  his  manhood  ;  this  was 
incapable  either  of  diflblution  or  dcrtruftion.  ■),.  There- 
pairing,  reftoring,  and  raifing  up  of  this  temple  out  of  the 
ruins  of  it  by  our  Saviour's  refurreftion.  In  three  days  I 
luill  rai/f  it  up.  Ob/erve,  A  full  preof  of  our  Saviours  di- 
vinity loraifc  up  a  dead  man,  exceeds  the  power  of  nature 
but  for  a  dead  man  to  raife  himfelf,  requires  the  power 
of  Cod.  We  read  of  deid  men  raifed  by  others  but  none 
but  Chrift  ever  raifed  himfelf.  The  Jews  could  not 
fay,  He  raifed  others  from  the  grave,  himfelf  he  could 
not  raife.  Jnfcrrence,  i,  Was  Chrift's  body  a  temple  ?  fo 
fliall  ours  be  too  ;  temples  for  the  Holy  Gofl  to  dwell  in  ; 
temples  by  fpecial  appropriation,  temples  by  folemn  con- 
fecrarion,  temples  by  actual  employment.  If  any  man  defile 
tkir  temple,  him  will  Cod  de/}rrjy.  1.  Was  the  temple  of 
Chrift's  body  pulled  down  by  death,  and  deftroyed  ?fo  muft 
alfo  the  temples  of  our  bodies  ere  long.  The  temple  of  his 
body  was  pulled  down  for  our  fin  ;  the  temples  of  our 
bodies  ruined  by  our  fin.  Sin  brought  mortality  into  our 
natures,  and  the  wages  of  our  fin  is  death.  3.  Was  the 
temple  of  Chrift's  body  repaired  in  the  morning  of  the  re- 
furre(flion  ?  fo  (hall  the  temples  of  our  bodies  alio,  if  we 
be  the  members  of  Chrift  by  a  vital  union.  Thy  dead  men 
oh  bleflVd  Redeemer  !  /hall  /-'vf  ;  together  with  thy  dead 
body  Jh all  they  arife.  A-vjake  then  and  (ing,  ye  that  diuellin 
the  du/},  for  thy  devj  is  the  devj  f  hirbs,  &c.  Ifa.xxvi.  19. 

23  H  Now  when  he  pas  in  Jcrufalem  at  the  paff- 
over,  in  thefcaft-^di',  many  believed  in  his  name, 
when  they  faw  the  miracles  which  he  did.  24  But 
}elus  did  not  commit  himfeif  unto  them  becaufe  he 
knew  all  men. 

Ohferve  here.  What  influence  the  fight  of  our  Savioiir's 
miracles,  had  upon  many  of  the  common  people.  They  be- 
lieved in  his  name,  when  thty  fuw  the  miracles  which  he  did 
xhat  is,  they  wer-e  convinced  \>v  the  w«)rks  which  our  Sa- 
viour wrought,  that  he  came  from  God,  and  what  he  faid 
and  did  was  really  true  and  nt'  iaipoftiire.  But  Jefus  did 
not  commit  himfelf  unto  tl:em,  btcat'le  he  knevj  ail  men.  Our 
Saviour  did  not,  and  would  not  truft  them  who  yft  believed 


on  his  name.  Thence  note.  That  a  naked  affent  to  the 
hiftoi-y  of  the  go/pel  is  not  fujficient  to  entitle  us  tofaving 
faith.  We  may  aflent  to  the  truth  of  al!  that  we  fiml 
there,  and  yet  be  far  from  the  kingdumof  God.  Sa\-ing 
faith  implies  more  than  the  afTent  of  r'"'  u.-.ic;!!-";!!;-^  ;.. 
til*  truths  of  tHe  gofpel.  We  cannot  believe  nordilLelieve 
what  we  pleaCe,  but  muft  needs  alTent  to  what  is  evideiiC 
to  our  underlianding  :  fo  that  it  ispofllble  for  a  man  to 
afreiit  to  ihe  truth  of  chriftianity,  and  yet  remain  in  a  llatc 
of  damnation.  If  he  doth  not  embrace  it  as  good,  as  well 
as  aifeut  to  it  as  true  :  if  our  faith  be  not  the  parent  and 
principle  of  obedience,  if  our  belief  doth  not  influtnce  our 
practice,  though  we  pafs  for  believers  amojigft  men,  we 
are  no  better  than  unbelievers  in  the  account  of  Chrift.  It 
we  believe  Jefus  to  be  the  true  MelTias,and  do  not  receive 
liiiu  in  all  his  offices  ;  if  we  commit  ourfelves  to  his  fav- 
ing  mercy,  but  do  not  fubijiit  ourfelves  to  his  rulingpow- 
er;  if  wedtfire  him  for  our  Saviour,  but  difown  hiiii  foi- 
our  Soveriegn  :  if  we  expect  falvation  by  him,  and  do 
not  yield  (ubjcftion  to  him,  we  put  a  cheat  upon  ourfelves  ; 
for  he  only  believes  as  he  fhould.that  lives  as  he  does  believe 

25  And  needed  not  that  any  fhould  tellify  oF 
man:  for  he  knew  what  was  in  man. 

St.  John's  defign  in  writing  of  this  gofpel  being  to 
afier:  the  divinity  of  Chrift,  he  fcatters  evidences  of  it  in 
al.i.oft  every  chapter.  Here  he  declares  his  omnifcience. 
He  knc-.v  lukat  -was  in  man  ;  that  is,  beingCod  blefTed  for 
ever,  he  had  an  exaift  knowledge  of  the  hearts  of  men, 
not  by  any  revelation  of  men's  hearts  from  God,  but  by 
imniediate  intuition  from  himfelf.  Heknowsall  men,  and 
all  that  is  in  men.  See  here  anampleteftimony  of  the  divi- 
nity of  Chrift,  his  knowledge  of  the  fecrcts  of  the  hearts 
of  all  men,  which  is  declared  to  be  the  undoubted  proper- 
ty of  God  alone,  i  Kings  viii.  ^(jTh'ju  only  knowejl the  hearts 
of  all  the  children  oj  men, 

C  H  A  P.     III. 

THERE  was  a  man  of  the  Pharifces  named 
Nicodemus,  a  ruler  of  the  Jews  :  2  The  fame 
came  to  Jefus  by  night,  and  faid  unto  him,  Rabbi, 
we  know  that  thou  art  a  teacher  come  from  God : 
for  no  man  can  do  thefc  miracles  that  thou  doft, 
except  God  be  with  him. 

The  former  part  of  this  chapter  acquaints  us  with  that 
famous  conference  which  our  blelTed  Saviour  hail  with 
Nicodemus.  This  man  by  feci  a  Pharifee,  which  fignifies 
a  perfon  fpperated  and  fei  a  part  for  the  ftndy  of  the  law  of 
God,  and  10  teach  it  unto  others;  and  by  calling  or  pro: 
feflion,  a  ruler  of  the  Je-Jjs,  that  is,  probably,  one  of  the 
Je.vifh  fanhedrim,  a  chief  perfon  in  their  eccLefijftial  court 
and  council.  Confider  we  Nicodemus  firft  as  a  Pharifee 
which  fort  of  menwere  filled  with  invitcrate  prejudice  and 
enmity  againft  Chrift  :  yetfromhence  we  may  gatherfhac 
fuch  is  the  efficacy  of  divine  g'race,  that  it  fomeiimes  con- 
vinces and  converts  alfo  tholl  that  are  the  greateft  enemies 
to  Chrift,  and  fierceft  oppofers  of  him.  No  Inch  bitter 
enemies  to  Chrift  as  the  Pharifces ;  yet  behold  Nicomedos, 
II  R  2  ?  Pbarifcs 


3i6 


St.      J    O    H    N. 


CHAf.    HI. 


a  PhjrKue,  coming  to  him,  convinced  and  converted  by 
him.  Coiifuler  hi(n,  fecondly,  as  a  ruler  of  the  Jews,  as 
a  pcrfon  of  plice  and  power,  making  a  figure  in  the  world. 
Though  they  were  generally  the  poor  which  followed 
Ciiriii,  yet  ionic  Cf  :!:'  """^^^  ^^id  rich  men  9f  the  worW 
as  Nicodcmus,  amafterot  lltael,  and  Jofephof  Arimathea 
anhononrahle  couHfellor,  arccalled  to Clirift,  and  received 
ky  him  ;  leil,  if  he  had  admitted  illiterate  and  fin)ple  men 
pnly,  the  world  might  have  thought  that  they  weredecieved 
through  their  fimplicicy.  Chfervc  farther,  Ihe  time  when 
Nicodemus  came  to  Clirilt,  it  was  by  night,  partly  out  of 
fhame,  left  the  world  fliould  think  fuch  a  knowing  man  as 
he  was,  wanted  inftruiflion,  and  partly  out  of  fear  ;  he  had 
fomethingto  lofe,  and  therefore  durftnot  own  Chrift  pub- 
li'.ly.  However  our  dear  Lord  upbraids  him  not  with  timo- 
roulnels,  but  gracioufly  condefcends  to  inllrucl  him  in  the 
fundamental  principle  ofChrifbiaiiity,  the  great  dodtrine  of 
regeneration.  Such  is  the  tendernefsof  our  compaiHonate 
Saviour  that  he  will  i*)t  extinguifh  the  leaft  fparkof  holy 
iire,  nor  quench  the  fmoaking  flax. 

3  Jefus  anfwcred  and  faid  unto  him, Verily,  verily, 
I  lay  unto  thee.  Except  a  man  be  born  again,  he  can- 
not fee  the  kingdom  of  God. 

Chrift  here  acquaints  Nicodemus,  and  in  him  all  perfons, 
that  there  muft  be  a  change  from  nature  to  grace,  before 
there  can  be  a  change  from  grace  to  glory  ;  for  though  he 
was  a  Jew,  a  doclior,  andone  that  had  good  thoughts  of 
Ghrift,  looking  upon  him  as  an  extraordinary  perfon,  one 
that  had  received  power  from  God  to  work  miracles  ;  yet 
Chrift  aflbres  him  thatnotliing  fliort  of  the  regenerateing 
change  would  bring  him  to  heaven.  Jtis  not  enough  that 
■we  be  new  drtiTed,  but  we  muft  be  new  made ;  that  is, 
thoroughly  and  univerfally  changed,  thcunderftandiiigby 
illumination,  the  will  by  renovation,  the  affedions  by 
fandification,  the  bfe  by  reformation,  or  wc  can  never 
come  at  heaven  :  Wc  muft  be  like  God,  or  we  can  never 
Jive  with  him  :  If  we  be  not  like  him  in  the  temper  of  our 
minds  on  earth,  we  can  never  be  happy  in  the  enjoyment 
of  him  in  heaven  ;  for  heaven,  which  is  a  place  of  the 
greateftholinels,  would  be  a  place  of  the  greateft  uiieaiinefs 
to  an  unregeneraie  and  an  unholy  perfon  ;  the  contagion 
ii  univerfal,  deep,  and  inward,  therefore  fuch  muft  ice 
change  be. 

4  Nicodemus  faith  unto  him.  How  can  a  man  be 
born  when  he  is  old  ?  can  he  enter  the  fecond  time 
into  his  mothers  womb,  and  be  born  ? 

Two  thingsare  ohfervaih  in  this  queftion  of  Nicodemus 
F iw  can  a  man  he  horn  luh;  n  he  is  oU  ?  I .  His  ignorance 
a^d  wekknefs  in  propounding  of  fuch  a  queftion.  So  true 
ii  that  of  the  apcftle,  i  Cnr.  ii.  14.  The  natural  man  rp- 
ceivtth  not  the  things  <if  the  Spirit  of  Cod.  What  a  grofs 
cohception  had  this  learned  man  of  the  notion  of  regene- 
ration? how  ignorant  is  i.ature  of  the  working  of  grace  ? 
Men  of  name  and  note,  cf  great  parts  andprofunnd  Itarn- 
ing,  are  very  often  muiii  at  a  loi's  in  fpiritual  matters. 
Yet,  z.  In  this  queftion  of  his,  there  is  difcovered  a  great 
dcil  of  plainncfj   and   liiv.plicity ;  He  did   not  come,  as 


ufually  the  Pharifees  did,  with  an  infnaring  queftion  In  his 
mouth,  but  with  a  mind  faiiiy  difpoftd  for  infuriAation  and 
conviction  ;  with  a  pious  delire  to  be  inftrudted.  What- 
ever ignorance  we  labour  under,  it  isf.ifcftand  beft  todif- 
covcr  It  to  our  fpiritual  guide,  that '>\e  may  attain  the  mercy 
of  a  fu'.'ir"  );:i"^^iedic  ;  \)\i\  h<i?W  'IJany  had  father  carry 
their  ignorance  to  heli  with  ihcm,  than  difcover  it  to  their 
minifter  ! 

5  Jefus  anfwcred,  Verily,  verily,  I  fay  unto  thee, 
Except  a  man  be  born  of  water  and  (^^the  Spirit,  he 
cannot  enter  into  the  kingdom  of  God. 

Nicodemns  not  rightly  underftanding  Chrift's  meaning 
in  the  former  verfej  our  Saviour  is  plea/cd  to  explain  him- 
felf  inthis,  and  tells  htm,  Ihat  the  birth  he  fjjake  of  was 
not  natural,  but  fpiritual,  wrought  in  the  foul  by  the  fpirit 
of  God,  whofe  working  is  like  water,  cleanting  aud  puri- 
fying the  foul  from  all  (inful  dcfiletrient.  Ltarn  hence, 
That  the  regenerating  change  is  wrought  in  the  fold  by  the 
Spirit  of  God,  which  purifies  itfrouiitsnatural  defilement 
and  renews  it  .ifter  the  divine  likenefs  and  image.  We 
never  miderftanddivinetruthsaright,  till  Cbrlft  uptns  our 
underftandings  ;  till  then,  they  a\  ill  be  denied,  nay,  per- 
haps derided,  even  by  thofe  that  are  profoundly  learned. 

6  That  which  is  born  of  the  flelh  is  flelh;  and 
that  which  is  bom  of  the  Spirit  is  fpirit. 

As  if  Chrift  had  faid,  "As  men  generate  men,  and  na- 
ture begets  nature,  fo  the  holy  Spirit  produceth  bolyincli 
nations,  qualifications,  and  dilpolitions."  Learnheuce, 
That  as  original  corruption  is  conveyed  by  natural  genera- 
tion, fo  having  regeneration  is  the  effeifc  and  product  of  the 
holy  Spirit's  oporation. 

7  Marvel  not  that  I  faid  unto  thee,  Ye  muft  be 
born  again.  8  The  windbloweth  where  it  lifteth, 
and  thou  heareth  the  found  thereof,  but  canfl.  not  tell 
whence  it  cometh,  and  whither  it  goeth  :  fo  is  every 
one  that  is  born  of  the  Spirit. 

Nicodemus  making  an  exception  againft  our  Saviour's 
notion  of  regeneration,  from  the  abfurdity  andiinpolFibility 
of  it  (as  he  thought)  our  Saviour  therefore  proceeds  t(» 
clear  the  matter  by  alimilitude  taken  from  the  wind,  which 
at  once  declares  the  author,  and  defcribes  the  manner  of 
fpiritual  regeneration  :  the  author  of  it  is  the  ho!y  Spirit 
of  God,  compared  to  the  wind,  firll.  For  the  quality  of  his 
motion  :  It  b/o'vs  -when  and  where  it  lifteth  ;  Secondly, 
From  thefenfihlt-nefs  of  its  eifects  ;  Th-iu  hearej}  thcfuiind 
thereof :  Thirdly,  P'rom  the  intricacy  or  myfteriojfnefsof 
its  proceedings:  Thou  knonueji  not  xuheme  it  cometh,  .nor 
•whither  it  g'ltth.  As  the  natural  wind  is  not  under  the 
power  of  man  either  to  fend  it  out  or  to  reftrain  it ;  it 
bloweih  where  it  hlleth  for  all  us,  though  not  where  it  lifteth 
in  regard  of  God  :  In  like  manner,  the  holy  Spirit  is  as 
wind  in  freenefs  of  its  morion,  and  in  the  variablenefs 
of  its  motion  alfo.  Learn  hcr.ce,!  hat  the  way  and  work 
of  the  holy  Spirit  of  God  in  the  foul's  regeneration,  is  oft- 
times  very  fecret,  and  ufually  exceeding  various :'  Vario;»' 
as  to  the  time;  foai«  are  wrought  upon  in  youtb^  oihcrsm 

Cid 


Chap.  m. 


St.        JOHN. 


Sty 


old  age  :  Various  in  his  methods  of  working  ;  fome  are 
wroiijrht  fipon  by  the  ccrrofivenefs  of  the  law,  others  by 
the  lenitives  oi  the  gofpel :  Various  in  the  manner  of  his 
working  and  in  the  means  by  which  he  works  ;  uponfome 
by  a  powerful  ordinance,  upon  others  by  an  awakening 
providence.  But  though  there  be  l\i?h  a  variety  jn  th« 
method  cf  the  Spirit's  working,  yet  is  the  work  in  all  ftill 
tlie  fj:ne  :  There  is  no  variety  in  the  work  wrought.  The 
erte6>  produced  by  the  holy  Spirit  in  the  work  of  regene- 
ration is  alike  and  the  fame  in  all,  namely ,  likenefs  to  God, 
a  conformity  in  our  natures  to  ihe  huly  nanire  of  God,  and 
a  conformity  in  our  lives  to  the  will  of  God.  Ag;iin,  it  is 
a  very  fecret  work,  and  therefore  compared  to  liic  wind. 
We  hear  the  svind  blow,  we  feel  it  blow,  we  obferve  its 
mighty  force,  and  adtn're  its  llr^njie  tifFcifts  ;  but  we  can- 
not dcfcribe  its  nature,  nor  dfcl.ire  its  luiginal.  Jhus  the 
holy  Spirit,  irr.a  lecrct  and  hidden  Bianner,  quickens  and 
influences  onr  fouls.  The  eff-cts  of  its  operations  we  fen- 
(ibly  difcern  ;  but  how  and  after  what  manner  he  doth  it 
we  know  no  more  thin  how  the  bones  do  grow  in  the 
womb  of  her  that  is  wUh  child.  Therefore  it  is  called  an 
hidden  !ife,C'clor.  iii.  3.  It  is  not  only  totally  hidden  from 
carnal  men,  bu:  in  part  hidden  and  unknown  to  fpiritual 
men,  though  they  themfelves  are  the  fubjeftsof  it. 

9  Nicodemusanfwered  and  faid  untohitn,  How 
can  thefe  things  be  ?  10  Jefus  anfwered  and  (aid 
unto  him.  Art  thou  a  Mafter  of  Ifrael,  and  knowefl 
not  thele  things  ?  n  Verily,  veriiy,  I  fay  unto  thee 
We  fpcak  that  we  do  know,  and  teftify  that  we 
have  feci*;  and  ye  receive  not  our  witnefs.  12  If  I 
have  told  you  earthly  things,  and  ye  believe  not, 
how  fhall  ye  believe  if  I  tell  you  o/heavenly  things  ? 

Cb/crve  here,  i.  How  Nicodemus,  coufulting  only  with 
carnal  reafon,  perdfts  in  his  apprehenfion  concerning  the 
ablurdity  and  impoffibility  of  our  Savioiir's  notion  of  re- 
generation, or  being  born  of  the  Spirit  Nicodemus  faid, 
Hovj  can  thefe  things  he?  Learn  hence,  That  the  great 
caufe  of  men's  ignorance  in  matters  of  falvation,  and  th.e 
myfleries  of  religion,  is  confulting  their  own  natural  reafon 
without  I'ubmitting  their  underftandings  to  the  authority  of 
divine  revelation.  Till  they  can  give  a  reafon  for  every 
thing  they  believe,  they  cry  out  with  Nicodemus,  How  mn 
tkefe  things  be?  whereas,  thi'ugh  we  cat>not  give  a  reafon 
forallgolpelmyfleries  which  we  believe,  we  can  give  a  good 
reafon  why  we  believe  them,  namely,  becaiife  God  hath 
revealed  ihcm.  No  man  can  be  a  christian,  who  refufes  to 
fubmit  hit,  under/landing  to  theauthority  of  divine  revela- 
tion. 1.  How  our  Saviour  reproves  Nicodemus  for,  and 
upbraids  him  with  his  ignorance,  ver.  10.  and  his  infidelity, 
ver.  12.  Fir(\hisignorai3ce  is  reproved  ;  /Irt  thou  a  rr.cfiir 
«f  Ifrael,  and  knawe/l  net  thefe  things  ?  As  if  Chrifl:  had 
fjid,"  Ignorance  in  any  as  to  the  lundamentals  of  reli^iion, 
is  fhameful,  though  but  a  common  learner,  much  more  in 
a  leacherand  malitrjand  he  a  teacher  andmafterin  Ifrael; 
j)ow  thou  art  on«  of  them,  atid  yet  knoweft  not  thefe 
things.''  Learn  hence,  i<  Thata  man  may  be  very  know- 
ing himfelf,  and  take  upon  him  toteachand  itiftruCi  others 
iiid  yet  be  very    ignorant  of  the  nature,  and  ii;u';h  ui;ac- 


quainted  with  the  work  of  regeneration  upf>n  his  own  foul 
A  man  may  be  very  fliarp-lighted,  as  the  eagle,  in  the 
myftiries  of  art  and  nature,  and  yet  blind  as  a  mole  in  the 
thitigs  of  God.  1.  That  ignorance  in  the  fundamentals 
of  religion  efpecially,  is  very  culpabk  and  (LaiDeful  in  any 
ihat  enjoy  the  means  of  kno\\  ledge,  but  efpecially  inthofe 
that  undertake  to  teach  ancj  inltrinfl  otlierS.  ^rl  ihcu  a 
teacher,  thouamafler  in  ffrsel  andknovief  net  thefe  things  ? 
Next,  our  Saviour  upbraids  him  for  his  infidelity,  ver.  12. 
If  I  h.ive  tilil  you  earthly  things,  anJye  believe  not.  This 
infidelity  received  its  aggravation  from  the  facility  and 
perfpicuity  of  our  Saviour's  doftrine.  I  have  told  you 
earthly  things  ;  that  is,  I  have  fet  forth  fpiritual  things 
by  earthly  fimilitudes,  not  a  flyle  fuitable  to  the  fublimiiy 
of  tluir  own  nature.  Let  theminilfers  of  Chrifl  learn  from 
their  Mafter's  example,  in  all  their  diicourfes  to  accom- 
modate themfelves,  and  defcend  as  low  as  may  be  to  the 
capacities  of  their  people  :  I  LivctoU  you  earthly  things,  2. 
'I'hat  even  fpiritual  things,  when  they  are  fliadowcd  forth 
by  earthly  fimilitudes,  and  brought  down  in  the  plaineft 
manner  10  the  capacities  of  their  people,  yet  they  are  very 
flow  to  underftand  them,  and  very  backward  to  believe 
them :  I  have  totclyou  of  earthly  things,  and  ye  believe  them  notp 

1 3  And  no  man  hath  afcended  up  toheaven,  but 
he  that  came  down  from  heaven:  even  the  Son  of  man 
which  is  in  heaven. 

Here  our  Saviour  declares  to  Nicodemus,  that  none 
ever  afcended  up  into  heaven,  to  fetch  down  from  thence 
the  knowledge  of  divine  myfleries,  and  to  reveal  the  way 
ot  life  and  falvation  to  mankind  by  a  Mediator,  but  only 
Chfift  himfelf;  who,  though  he  took  upon  him  the  human 
nature;  and  was  then  man  upon  earth,  yet  was  he  at  the 
fame  time  in  his  divine  nature  adually  in  heaven  as  God, 
The  text  evidently  proves  two  diftinft  natures  in  Chrift  ; 
namely,  a  divine  nature  as  he  was  God,  and  an  liujnan 
nature  as  a  man.  In  his  human  nature,  he  was  then  upon 
earth  when  he  fpoke  thefe  words;  in  his  divine  natue  he 
was  at  that  inftantin  heaven.  Here  Ohfetve,  That  the  Son 
of  GofI  hath  taken  the  human  nature  into  fo  ciofe  and  in- 
timate an  union  with  his  Godhead,  that  what  is  proper  to 
either  nature  is  afcribed  unto  the  perfon  of  our  faviour. 
The  fame  perfon  who  was  on  earth  as  the  Son  of  man  was 
then-  in  heaven  as  God,  and  yet  the  lame  perfon  ftiU.'Lord 
what  love  hafhhoufliewn  to  our  human  nature,  that  under 
that  name  thou  afcribeft  to  thyfelf  what  is  proper  to  thy 
Godhead  !  The  Son  cf  man  -which  is  in  heavtn.  The  Soci- 
nians  produce  th's  text,  to  prove  thai  Chrifl,  after  his 
baptifm,  was  taken  up  into  heaven,  there  to  be  made  ac- 
quainted with  the  will  of  God,  to  iit  him  for  the  execu- 
tion of  his  jiropheticalolHce  here  on  earth,  and  that  for  this 
reafon  he  was  faid  to  be  intht  begir.ning'jjtih  Cod,  as  Mofe« 
liefore  him  was  teken  up  into  the  iii<  cut,  aid  taught  by 
God.  Put,  I.  We  have  not  the  leaft  word  of  any  furl) 
thirg  in  frripture,  ihtjugh  we  have  a  psrticnlnr  accc»ir  of 
our  Saviour's  birth,  rircumcifion, baptifm,  duftrines,  tnira- 
clfs,  death,  refurrttfticnj  arcrriioii ;  yea,  of  fmall  things 
ccnipartd  w  iih  this ;  as  hi.'  flight  inK  Egypt,  his  fit  ting  cm 
a  pinnacle  of  the  t<mple  ;yet  not  a  word  oi  his  afi'uti  pti-"'.» 
ir.ti>hf3\cn.  2.  Tueie  wispo  nccJ-of  it, btcaute  ahnighty 

God 


.318 


St.      j     O    H     N. 


Chap.  rrr. 


Coil  could  reveal  himfelf  to  Chrift  as  well  as  to  other 
prophets  out  of  heaven  .is  well  as  in  it :  B<T;cles,  Clirift  w.is 
fitted  fur  hi?  prophetic  office,  by  the  iinclion  of  the  Spirit 
he  received  here  on  earth;  antJ  therefore  thisafcent  was 
altoijcther  needlefs. 

!  1  IT  And  as  Mofes  lifted  up  the  ferpent  in  the 
wildcrnefs,  even  fomuft  the  Son  of  man  be  lifted 
np  :  If,  That  whomfoevcr  believcthin  him  ihould 
not  perilh,  but  have  eternal  life. 

Chrift  having  inftrufted  Nicodemus  in  the  dncTtrinc  of 
•regeneration  in  the  former  verfes,  here  he  indru^^shimin 
ihe  der.ihofthe  Mefiiah,  and  in  the  neceliity  of  faith  inhis 
ileath.      ThrSon  i/miin  vwji  he  li/fCdup;    that  is,  upon  the 
crofs,  and  die  ;  :::at  whi/oever  hrlin-elh  in   kirn  /hculd  net 
pfi'ijb.     Cbferve  here,    i.  An  Old  Teftanient  type  which 
cur  Saviour  refers  to,  and  that  is,  the  brazen  ferpent  in  the 
wilderncfs,  tht  hiflory  of  which  is  recorded,  Numb.  xxi. 
7,8.     1.  '1  he  antitype,  or  :he  fubrtanceof  what  that  type 
did  (hadow  forth  :   The  brazen  ferpent's  lifting  np  upon 
ths  pole,  pre-figuring  Chrift's  exaltation  or  lifting  upupon 
hiscrofs.    Si  mu  ft  the  S-)n  of  man  be  lifted  up.    Learnhencc, 
That  the  Lord  Jefus  Chrilt  is  of  the  fame   ufe  and  office 
to  a  fin-ftiing  foul,  which  the  braten  ferpent  wasof  old  to 
a  ferpent-flnng  Ifraelitc.     Here  ohjtrz'e,   i.  Wherein  the 
br.i7cn  ferpent  and  Chrift  do  agree  :  And  2.  Wherein  they 
ditfer.  They  agree  thus :  In  the  occajinn  of  their  inftituthn; 
rhcy  were  both  appointed  for  cure  and  healing.  Were  they 
ferpent- flung?   we  are  fin-Aung,  devilbitten.      Was  the 
fling  of  the  fiery  ferpent  inflaming?  was  it  fpreading?  was 
it  killing  ?  fo  is  (In,   which  is  the  venom  and  poifon  of  the 
old  ferpent.     They  agree  in  this  ;  that  they  both  muft  be 
i'ftsd  up,  before  cure  could  be  obtained  ;    the  brazen  fer- 
pent upon  the   pole,  Chrift  upon  the  crofs.     They  both 
niuft  be  looked  unto,  before  cure  could  be  obtained ;  the 
looking  up  of  the  Ifraelites  was  as  neceflary  unto  healing, 
as  the  lifting  up  of  the  ferpent.     Faith  is  as  neceflary  to 
falvation  as  the. death  of  Chrift.     The  one   renders  God 
■^■econcileahle  unto  finners,  the  otherrender^him  aftually 
reccmciled.     Again,  Did  the  brazen  ferpent  heal  all,  that 
lucked  upon  it,  and  looked  unto  it,   though    all   h.id  not 
eyes  alike,  fome  v^ith  a  weak,  fome  with  a  (Irongereye?  In 
like  manner  doth  Chrifl  juftifyand  fave  e//,  that  with afin- 
cere  faith,  though  weak,  do  rely  upon  him  for  falvation; 
Uhfjoiver  l>jl!tveth  in  hr)i  Jl^all  not  perijli.      Farther,  The 
brazen  ferpent  was  efTeCcual  for  Ifrael's  cure  after  many 
flingings  :  If  after  they  were  healed  they  were  ffungafrefii 
and  did  look  up  to  it,  they  were  healed  by  it.     Thus  the 
merit   of  Chrift's  death  is  not  onlyeffedlual  for  our  cure 
and  healing  at  our  firfl  converfion,  but  after  involuntary 
relapfes  and  backflidings,  if  by  faith  we  have  reccurfc   to 
the  blood  of  Chriil,  we  (hall  find  it  efacacious  for  our  far- 
ther benefit  and  future  healing.     In  a  word,  as  the  brazen 
ferpent  had  the  likenefs  of  a  ferpent,  the  form,  the  figure, 
the  name,  the  colour  ofa  ferpent,  but  nothing  of  the  venom 
•nd  poifon  of  the  ferpent  in  it :  fo  Chriil  did  take  upon  him 
our  nature ;  but  (in,  the  venom  and  poifon  of  our  nature, 
Jie  had  nothing  to  Jo  with  :  thoughChrift  loved  fouliwiih 
sp  invincible  and  infuperjble  love,  vet  he  would  not  (into 


fave  a  foul.  This  was  the  fimiliti;<leand  refemblance  be- 
tween Chriil  and  the  brazen  ferpent.  The  difparity  or 
diilimilitude  follows  :  The  brazen  ferpent  had  no  power  in 
itfelf,  orof  iffelf,  to  heal  and  cure  ;  outChrilthasa  power 
inherent  in  himfelf,  for  the  curing  and  healing  of  all  thac 
do  believe  in  him.  Again,  the  brazen  ferpent  cured  only 
one  particular  nation  and  people,  Jews  only  ;  Chrift  is  for 
the  healing  of  alt  nations,  and  his  falvation  to  the  end  of 
the  earth.  Farther,  the  brazen  ferpent  only  cured  one 
particulardifeafe,  namely,  the  flingingof  the  fiery  ferpents: 
Had  a  perfon  been  fickof  the  plague,  orleprofy,  be  might 
have  died  for  all  the  br.izen  ferpent;  but  Chriil  pardons 
all  the  inicjuities,  and  heals  all  the  difeafes  of  bis  people, 
Pfal.  ciii.  3.  Yet  again,  Though  the  brazen  ferpent  healed 
all  that  looked  up  to  it,  yet  it  gave  an  eye  to  none  10 
look  up  unto  it ;  whereas  Chriil  doth  not  only  heal  them 
that  lock  up  to  him,  but  beftows  the  eye  of  faith  upon 
them,  to  enable  1  hem  to  look  unto  him  that  they  may  be 
faved.  Ina  word,  thebrazen  ferpent  did  not  always  retain 
its  healing  virtue,  but  in  time  loftit,and  wasitfeltdeltroyed 
1  Kings  xviii.  4.  But  now  the  healing  virtoe  and  efficacy 
of  Chrifl's  blood  is  eternal.  All  believers  have  and  (hall 
experience  the  healing  power  of  our  Redeemer's  death  to 
the  end  of  the  world.  Laftly,  The  Ifraelites  that  were 
cured  by  looking  up  to  the  brazen  ferpent  died  afterwards; 
fome  diftemper  or  ctlier  foon  carried  them  to  iheir  graves: 
but  the  foul  of  the  belipver  that  is  healed  by  Chrift  (hall 
never  die  more.  Wh-ifocver  bduveih  in  kim,Jhall  not  pcrijh, 
but  have  everlajiing  life. 

16  f  For  God  fo  loved  the  world,  that  he  gave 
his  only-begotten  Son,  that  wliofoever  belicvethin 
him,  fhould  not  perilh,  but  have  cverlaftuig  hfe. 

Here  obferve,  i .  The  original  fource  and  fountain  of 
man's  fabation  ;  and  that  is,  God's  free  and  undefcrved, 
his  great  and  wonderful  love.  Cod f')  Kved  the  -vorld ;  he 
dorh  not  fay  how  much,  but  leaves  ic  ro  onr  moft  folemn 
raifed  thoughts ;  it  is  rather  to  be  conc'^'.td  than  declared; 
3nd  admired  ratherthan  conceived.  Godfj loved  theworld ; 
Heiiie  note.  That  the  original  fpring  ni'd  firft  caufc  of  our 
falvation  is  the  free  favour  and  mere  love  of  God.  A  love 
worthy  of  Cod  from  whom  ir  proceeds,  even  love  inex- 
prefilble  and  inconceivable.  2.  The  grtainefs  t»f  the  gift 
by  which  God  evinced  and  demonftratrd  thr-  grratnsfs  of 
h'ls  love  to  a  loft  world.  Heg.ive  hit  only  begotten  Son:  that 
is,  he  delivered  him  out  of  his  own  bofom  antleverlafting 
embraces.  Now  this  will  ajipear  a  ftupenduous  exprefTion 
of  God's  love^  if  we  confidtr  that  Gcd  gave  ffirn,  who  was 
not  only  the  greateft,  but  the  dearell  perfon  to  him  in  the 
world,  his  o'.un  Son  ;  that  he  gave  him  for  fli.ners ;  that  he 
gave  him  for  a  world  of  finners;  that  he  gave  him  up  to 
become  a  man  for  finners  ;  that  he  gave  him  up  to  becoaie 
a  miferable  man  for  finners;  that  he  gave  him  up  to  be  a 
facrifice  for  the  (in  of  finners.  3.  The  gracious  end  for 
which  God  gave  this  great  gift  of  his  love  to  loft  finners  ; 
That  who/over  bcliiveth  in  him,  Ji.ould  n{,t  pcrijh,  but  kcvc 
evcrlajtivg  life.  Where  note,  i.The  j>,eiitle  and  merciful 
condition  upon  which  falvation  depends  ;  U'hofotvei  he- 
iierelh  in  ChriJ},  ftiall  rat  pcri/h,  t.  The  infinite  gcoJnefs 

uf 


Chap.  in. 


St.      J    O    H    N. 


3^9 


ofGod  in  propofing  fuch  a  vaft  reward  unto  ns,  npon  our 
performing  of  this  condition  ;  He fltall have  ever tajiing  life. 
Learn  hence,  Thai  faith  is  tl)e  vay  which  Gi  d  hatli  ap- 
pointed, and  the  condition  which  God  hath  required,  in 
order  to  our  obtaininji;  i'alvation  by  Jefus  Chrill.  This 
faith  confdts  in  the  afl'ent  of  the  underftanding,  that  Jefus 
is  the  Saviour  of  the  world  ;  in  the  confent  of  the  will,  to 
accept  ofjefus  freely  and  voljntarilv,deliberately,advifedly 
and  rtiolvedly,  for  our  baviour  ;  in  accepting  the  merit  of 
his  blood,  and  fubinitting  to  the  authority  of  his  laws  ;  it 
being  in  vain  to  expect  falvatiun  by  Chnit,  if  we  do  not 
yield  fubmilfion  to  hnn  ;  he  that  thus  lulieves  in  ChriJI, 
that  fubn>its  himfelf  to  his  ruling  power,  as  wcJl  as  com- 
mits himfelf  to  his  fa  ving  mercy,  Jhall  not  perl//},  but  have 
tvirlajling  life. 

ly  For  God  fent  not  his  Son  into  the  world  to 
condemn  t!ie  world  :  but  that  the  world  through  him 
might  be  faved.  18  ^  He  that  bclicveth  on  him, 
is  not  condemned  ;  but  he  that  bclicveth  not  is  con- 
demned already,  becaufe  he  hath  not  believed  in 
the  name  of  the  only  begotten  Son  of  God. 

Notehfre,  That  the  falvation  of  finners  was  th;  inten- 
tional end,  and  the  condtmnation  of  ihrm  only  the  ;ccci- 
dentai  event,  of  Chrifl's  coming  into  the  world.  The 
idefign  of  Chrifl's  firft  coming  iiiio  tfre  wcrl.!  was  to  fave 
it.  The  end  of  his  fecond  coining,  will  be  to  judge  the 
Unbelieving  part  of  it.  Secondly,  That  unbelief  is  the 
formal  caufe  of  thefinner's  damnation  ;  it  is  that  fin  which 
doth  bind  all  other  fins  upon  the  finner,  and  configns  him 
over  to  damnation  ;  it  is  that  fin  which  doth  not  only  pro- 
cure damnation,  but  no  damnation  like  it  ;  which  is  inti- 
mated in  the  next  verl'e. 

19  And  this  is  the  condemnation,  that  light  is 
come  into  the  world,  and  men  loved  darkneis  rather 
than  light,  becaufe  their  deeds  were  evil. 

Note  here,  i .  The  worth  and  dignity  of  a  choice  and 
invaluable  privilege  declared,  Light  ts  come  into  the  luorU. 
A  perfonal  light,  Chriff  ;  a  doctrinal  light,  the goppel.  2. 
The  unworthinefs,  abufe,  and  gi  eat  indignity,  which  the 
world,  through  infiilelity,  offers  to  this  benefit ;  theyrejetfl 
it,  and  love  durknefs  rather  than  light,  3.  The  dreadful 
I'entance  of  wrath  which  (he  rejediion  of  this  benefit,  and 
the  abufe  of  Chrift,  bring?  upon  the  impenitent  and  unbe- 
lieving world.  It  terminates  in  their  full  and  final  con- 
demnation :  This  is  the  condemnati-jn  ;■  that  is,  it  is  a  juft 
and  righteous  condemnation  it  is  an  inevitable  anil  un- 
avoidable condemnation,  it  is  ;m  heightened  and  aggravated 
it  isan  accelerated  and  haftened,  andirrecoverablcfnd  eter- 
nal condemnation.  Learn  hence,  That  the  greater  and 
clearer  the  lightis,  under  which  the  unrcgcneraie  andim- 
penitent  do  live  in  this  world,  fo  much  the  heavier  will 
ilieir  condemnation  and  luifery  be  in  the  world  to  come,if 
they  wilfully  and  finally  rcji"<fl  it. 

20  For  everyone  that  doethevil,  hateth  tJie  light 
neither  cometh  to  the  liglit,  left  his  deeds  Ihould  be 
reproved.    2 1  But  he  that  doth  truth,  cometh  to  the 


light,  that  his  deeds  may  bcmade  manifeft,  that  they 


are  wrought  in  God. 


In  thefe  words  our  Saviour  acqviaints  us  with  the  differ- 
ent nature  of  fin  and  holincfs.  It  is  the  nature  ot  lin  and 
the  property  of  finners,  to  hate  the  light,  becaufe  it  dif- 
covers  the  evil  and  finfulnefs  of  their  ways  unto  them,  and 
condemns  them  for  them  ;  as  the  Ethiopians  are  faid  to 
curfe  the  i)in  for  its  bright  and  hot  fiiining  :  Whereas  holy 
and  gracious  perfons,  that  walk  uprightly,  dolove  the  light 
that  is,  til- V  delight  to  have  their  thoughts,  words  and  ac- 
tions tr  "-I  t)y  the  light  of  the  word,  becsufe  they  are  wrought 
inCod.-  ihatis,  performed  as  in  thefight  of  God,  accordmg 
to  the  diictftion  of  the  word  of  God,  and  with  a  lingle  eye 
and  finccre  aim  at  the  glory  of  God.  Learn  lience,  i. 
That  the  word  of  God,  or  the  gofpel  ofjefus  Chrifl,  has 
all  the  properties  of  a  great  ancT  true  'ight  ;  itisof  apur^ 
and  purifying  nature,  it  is  of  a  nianifclhve  and  difcovcr- 
inf,  nature  ;  it  has  a  piercing  power  and  penetrating  virtue 
it  en'.ers  the  darkefl  recelTes  of  the  foul,  and  detei^s  the 
eirors  of  men's  judgments,  as  well  as  difcovers  the  enor- 
mities of  their  lives.  2-  That  nothing  is  fo  hatefid  to,  and 
hated  by  a  wicked  man,  as  the  difcovering  and  reproving 
light  of  the  word  of  God  ;  for  at  the  fame  time  that  it 
diicovers  the  fin,  it  condenuis  the  (inner.  3.  That  a  truly 
gracious  perlbn,  who  aftelh  agreeably  to  the  v/i!l  of  God 
is  not  afraid  to  exainine  his  adtions,  by  the  word  of  God  ; 
but  defircs  and  delights,  that  what  he  doth  may  be  niad^ 
inanifctt  both  to  God  and  man.  He  that  doth  truth,  cometh 
to  the  light,  and  rejoiceth,  that  his  deeds  may  be  made  mani- 
feft, becaui'e  they  are  wrought  in  Cod. 

22  5  After  thefe  things  came  Jefus  and  his  difci- 
ples  into  the  land  of  Judea  :  and  there  he  tarried 
with  them,  and  baptized.  23  H  And  John  alio  was 
baptizing  in  Enon,  near  to  Salem,  becaufe  there  was 
much  water  there  :  and  they  came  and  were  bapti- 
zed.     24  For  John  was  not  yet  caft  into  prifon. 

Our  blelTed  Saviour  having  now  finifhed  his  excelletit 
fermon,  preached  to  Nicodemtis  at  Jerufalem,  he  departs 
thence  with  his  difciples  into  the  country  of  Judea,  tf)jn:l;e 
profelytes  by  the  ordinance  of  the  Baptifm. Where  r.cte,i. 
GurLord'sunwearied  diUigence  in  doing  hisFather's  work 
and  will.  He  goes  from  place  toplace,  from  city  tocoui^- 
try,  preaching  with,  and  bnptizing  by,  his  difciples  ;  for 
Jefus  himfelf  baptized  not ,  hut  his  difciples,  John  iv.  2.-.— 
2.  Th.it  the  enjoyment  of  Chrift's  bodily  prefence.did  not 
take  away  the  ule  of  his  own  ordinances.  None  are  above 
ordinances  till  they  come  to  heaven.  The  ordinance  of 
baptifm  is  here  adminillered  by  the  difciples,  even  in  the 
prefence  of  Chrilt  himfelf.  This  is  called  the  baptifm  of 
repentance,  of  which  children,  as  well  as  others,  were  ca- 
pable fubjccts,  becaufe  baptifm  doth  not  require  children's 
repentance  at  prefent,  but  engages  them  to  repentance  for 
lime  to  come;  As  children  that  werccircnmcifed  were  o- 
bliged  to  obferve  the  whole  law,  but  could  not  perform  it 
till  they  came  to  underftand  it.  3.  How  John  did  go  on 
with  his  work  of  baptizing,  though  Chrift  anil  his  difcples 
did  eclipfo  nndobiVure  him  ;  though  the  people  now  flotked 
after  Chrift.  Ml  men  cams  unlo  him,  ver.  26.  yet  John  kept 

to 


$20 


St.      JOHN 


Ghap.  m. 


to  his  <}uty.  It  i«  lliff  <July  of  God's  minifters  to  conrnue 
in  their  clliligencf ,  and  po  on  v.ith  their  work,  when  God 
taiftfi  upothfcrs  about  ihein  of  greater  parts  and  better  fiic- 
cff*.  O  ;heudniir»bk  humility  of  that  niiniftcr,  who  can 
lay  with  John  the  B.»ptilt,  Let  OKOthor  iKcrenfe,  though  I 
t'i'jrca/e, 

25  IT  Then  there  arofc  a  qucftion  hety,'c<tr\  feme oi 
John's  dlTciplcs  and  the  Jews  about  purifying.  26 
And  they  came  unto  Jehn,  and  faidunto  him, Rabbi, 
he  that  was  with  thee  beyond  Jordan,  to  whom  thou 
bareft  witntfs,  behold,  the  fame  baptizeth,  and  all 
men  come  to  him. 

Note  here,  What  a  fplrit  of  envy  there  was  in  Jolin's 
€ir..iples  againfl  Chrift,  upon  account  of  the  muUitiide  of 
Jiis  fi)liowcrs  •■  He  that  vias  tviih  thee  leyind  Jordan  hep- 
tizeth,  tird  all  men  cr.me  to  kim.  Where  note,  i.  How 
ireanly  John's  difciples  think  and  Ipeak  of  our  Saviour, 
t'jcipared  with  John  their  maOer.  They  do  not  fo  much 
fs  allow  him  a  name,  or  give  him  any  title ,  but  he  that  was 
\Jth  thee  beyond  Jordan,  the  fame  baptizeth.  2.  How  they 
ir.iimate,  as  if  Chrift  had  received  all  his  credit  and  repu- 
Ijtion  from  their  mafter  John  ;  I/e  to  whom  thou  harej} 
wilnsff,  baptizeth  ;  as  if  they  iiad  laid,  "This  man  whom 
the  people  flock  after,  neglecting  thee  and  thy  difciples,  is 
riuch  inferior  to  thee  ;  for  he  came  to  thee,  thou  didft  not 
ro  to  him  ;  thou  baptiiedft  him,  he  did  not  baptize  thee  ; 
thou  gaveft  tcfliinony  to  him,  he  did  not  give  tclHm<iny  to 
ihee."  Whence  we  note,  What  a  bitter  fpirit  of  envy 
and  emulation  there  has  always  been  amongft  the  miniflers 
cf  the  gofpel,  even  from  the  very  firft  plantation  of  the 
^ofpel,  which  caufes  them  to  look  upon  the  exalted  parts 
and  gifts  of  others,  as  a  diminution  and  debafing  of  their 
iiwn  ;  but  why  fliould  the  profpering  of  the  work  of  God 
in  one  minifter's  hand  be  matter  of  repining  unto  others? 
Shall  not  God  honour  what  inftruments  hepleafeth?  And 
will  he  not  reward  all  his  faithful  l-jbourers,  according  to 
their  fincerity,  not  according  to  their  fuccefs? 

27  John  anfwercd  and  faid,  A  man  can  receive 
nothing,  except  it  be  given  him  from  heaven.  28 
Yc  youffelvcs  bear  me  witnefs,  that  I  faid,  I  ain  not 
the  Chrilt,  but  that  I  am  fent  before  him.  29  He 
that  hath  the  bride,  is  the  bridegroom?  but  the  friend 
cf  the  bridegroom,  which  ftandethandhearcthhim 
rejoiceth  greatly  becaufe  of  the  bridegrooms  voice: 
this  my  joy  therefore  is  fulfilled.  30  He  niufl.  in- 
crcafc,  but  I  7nifl  decreafe.  31  He  that  cometh 
from  ebove,  is  above  all :  he  that  is  of  thf;  earth,  is 
earthly,  and  fpeakcth  of  the  earth  :  he  that  cometh 
from  heaven  is  above  all. 

Note  here,  How  holily  and  wifely  John  the  B.ipiift  cor- 
rects the  envy  and  jealoufy  of  his  own  difciples,  and  en- 
deavours to  root  all  prejudice  out  of  their  minds  agaiuft 
Chrift  ;  In  order  to  which, he  (hews  them  a  fivefold  differ- 
ence betwixt  Chvift  and  h'mfelf.  1.  Hetellsthem  Chrift 
wai  the  niafler,  J''hn  but  hi4  minifter,  and  that  he  had  told 
ihtm  Co  fromihe  beginning  :   Ye yonrfehet  uearmeviiln^s 


that  If  aid,  I  am  n't  the  Chrif}  :     but  that  J  amfent  Irfore 
him.     The    faithful    miniflers  of  Chrifl   fhir.k  it  honour 
enough  to  be  fcrvlnrs  to  h:m,    and  would  not   have  their 
followers  attrihute  the  Icafl  part  of  the  honour  and  glory 
to  ihem -which  is  due  to  Jefu'*  ChriiT.      ;.   John  acquaint^ 
his  difciples,  that  Chrifl  was  the  bridegroom  of  his  church 
to  whom  the  cliriltian  church  was  to  he  Ibleinnly  cfpoufcd 
and  married  ;  andtiiathe  had  honour  enrugh  inbeingione 
of  the    Bridegroom's  friends    and  ("ervants  ;  and    accord- 
ingly, infteati  of  envying,  he  rejoiced  at  the  fucccis  which 
the  Bridegroom  hajj,  and  took  great  pleafure  in  it.  Learn 
l.Thatthf  relation  betwixt  Chrilt  and  his  church  is  a  con- 
jugal relation,  a  relation  of  marriage  ;  yet  fee  forth  under 
the  name  of  bride  ajid  biioegrcom,  rather  than  under  the 
notion    of  a  complete    marriage,  becaufe  it  is  hut   begiin 
here,  and  tofae  confuramatedin  heaven  :  and  alio  tofhew, 
that  Chrift  and    his  people's  afTeclions   are  as  warm  and 
frefl),  as  (Irong  and  vcheti.ent  towards  each  other,  as  the 
afJeCtions  of  efpcufed  or  neuly  married  perfonsare  toone 
another;    Jfa.  Ixii.  5.   As  the  bridegroom  rrjoiceth  over  the 
bride,  fojhall  thy  Cod  rejoice  over  thee.     2.    It  is  honour 
fufficient  to  the  minifters  of  Chnft,   that  they  as  friends  of 
the  Bridegroom,  are  employed  by  him  to  further  the  mar- 
riage relation  betwixt  him  and  his  fpoufe.     Their  office  is 
to  woo  for  Chriff,  to  commend   his  perfon,  and  to  invite 
allpcrfons  to  accept  of  him,    for  their  head  and  hufband  ; 
■I  Cor.  xi.  2.  I  have  efpouftd you  to  one  hufband,  that  I  may 
prefent yen  as  a  chajte  virgin  to  Chrif}.     7,.  That  there  is 
no  greater  joy  to  the  miniflers  of  Chrift,  than  to  lee  ihem- 
felves  honoured  by  him,  as  his  inftruments,  inpreparirga 
people   fi-r  Chrift,  and  happily  imiting  them  unio   him. 
Oh!  how   little  do  our  pec^plc  know,   and  lefs  confidcr, 
how  much  of  the  cani^ort  of  their  poor  minifters   lifes  li« 
at  their  mercy  :   Wc  live  as  we  fee  any  of  them  ftand  fall 
in  the  Lord  ;  we    die  as  we   fee  others  flick  fail  in  their 
fins.  This  was  the  fecond  difference  which  John  acqtjaintt 
his  difciples  was  found  betwixt  Chrift  and  himfelf.     Tii« 
third  follows,  ver.  30.  Hcmuf  ir.crepfe,  but  I mufl  decreafe. 
He  mult  increafe  ;  that  is,  in  honour  anfl  dignity,  in  eftcem 
and  reputation,  in  difciivery  ar.d  nriauifeftation  :    He  fliall 
fhine  forth  as  the  riling-fun  ;  and   I  muftdiiappear  as  the 
morning  liar  :    Not  tiiat  John's  light  was  dinnnifned,  but 
by  a  greater  light  obfcured  only  ;  as  all  theftars  dif»ppear 
nt  the  appearance  of  the  fun.  Yet  obferve  what  m:  fterof 
joy  it  was  to  fee  John  h'mfelf  outfliined  by  Chrut  :  Let 
him  increafe,  though  I  decreafe.     That  nimiftcr  has  true 
light  ill  himfelf,  thut  can  rejoice  when  he  is  outfliined  by 
others;    who  is  content  to  be  abafed  and  obirured,  if  he 
may  hut  fee  Chrift  dignified  and  exalted  in  the  lives  of  his 
people,  whofoever  the  perfon  is  whom  God  honours  as  his 
inft^ument  in  that  frrvite.  The  fourth  d'fference  wherein 
Chrift  excels   John  and  all   his  minifters,   is  iiitthe   divine 
original  of  his  perfon;   ver.  i^- He  that  cometh  from  above 
is  above  all,    fays  John  :     Now  Chrifi  is  from  above,  his 
original  is  from  heaven  ;    I  am  from  the  earth,  (though  1 
had    my  commillion    from   heaven)    and  accordingly  my 
words  and  adlions  are  earthly  :  My  Matler  therefore  ii  ri- 
uitely  furpafTeth  and  execels  me  in  the  dignity  <.f  his  perl'on 
and  in  thefublimity  of  his  knowledge.     From  the  whole, 
note,  How  much  it  is  the  dciirc  ai;d  endeavcur  of  every 

gofpe' 


GHAP.   !rt. 


St. 


JOHN. 


32.1 


gofpel  minifter  touugnify  JelusCl)rifH'to  tiifplay  his  glo- 
rious excellencies  .mil  pertettlons  before  the  people,  that 
they  m.»>'  reverence  his  jicrfun,  revere  his  aiuhoriry,  and 
refpeclhis  law5,  ,  This  was  the  care  of  the  holy  Baptilt 
here,  anJ  it  will  he  the  endeavour  of  every  faithful  minif- 
ter  of  Chrift  that  fucceeds  John,  to  the  end  of  the  world. 

32  And  what  he  hath  fecn  and  hsard,  that  he 
iedificth  ;  and  no  man  receiveth  his  tefliraony.  33 
He  that  hath  received  his  telUmony,  hath  let  to 
his  fciij  that  God  is  true.  34  For  he  whom  God 
hath  lent,  Ipcaketh  the  words  of  God  :  for  God 
Givcth  not  the  Spirit  by  mcafure  unto  him. 

Okferve,  I.  Another  great  difference  which  John  the 
B.iptill  te.icheth  his  difciple*  to  put  between  his  teflimony 
andChrilt's:  To  tiie  intent  that  he  might  remove  the 
prejudice  which  was  upon  his  difciples'  minds  againft  the 
Melllah,  he  (hews  them,  that  his  tertimoay,  (which  they  lb 
much  admired)  was  bv  revelation  only  ;  Chrift's  by  im- 
mediate intuition  :  John  lefliticd  only  what  he  received  ; 
but  Clirilt  what  he  liad  feen,  lying  in  the  bolbm  of  iiis  Fa- 
ther, jyhal  he  hath  I'een  aiui  heard,  that  be  ttjiificth.  Learn 
hence,  That  it  is  Chrill's  (the  great  prophet  of  his  church) 
peculiar  prerogative,'o  have  the  knowledge  of  divine  truths 
imnv'diattly  from  the  Father,  by  fpecial  communication  ; 
and  that  all  others  receive  their  knowledge  from  him  by 
gracious  illumination  only.  2.  How  (adly  and  forrowfully 
the  holy  Baptift  refents  it,  that  Chrift's  tellimony  was  no 
better  received  and  enterniained  by  the  world:  He  tfJJifietb 
hut  no  man  receiveth  his  teftimony.  John's  difciples  mur- 
inurfd,  'That  all  men  came  unto  Chrij},  ver,  26.  but  John 
mourns  that  there  came  not  more,  .ind  complains,  that 
none;  that  it,  very  few,  received  his  trjlimony.  Thence 
learn, That'll  ought  and  willbe  matter  ofgre:it  regretand 
forrow  to  all  the  friends  of  Jei'u?  Chriit,  but  efjiecialty  to 
his  faithful  minifters  aiid  fervant?,  that  his  doctrine  is  lb 
ill  received  and  entertained  in  the  world.  It  greatly  affecls 
and  grievouflyafBifts  them,  that  whenthey  fe/fify  of  Chri/f 
no  man,  thitis,  comparatively,  very  few  men,  receive  their 
trjiimony.  3.  The  eulogy  and  high  conmiendation  given  of 
all  true  believers  ;7'/j?_y  receive  Chri/l'j  te/limony,ax\d  there- 
by yi?  to  their  feal  that  Cod  is  true  ;  that  is,  have  afcribed 
to,  and  ratilied  the  truth  of  God  ;  that  God  in  all  his  pro 
mifesof  the  Mcffiah,  under  the  old  teftament,  is  faithful 
and  true^  Learn  hence,  The  great  honour  that  God  puts 
upsn  the  faith  of  believers:  As  unbelief  defames  God, 
and  makes  him  a  liar,  fo  faith  gives  teflimony  to  the  truth 
of  God,  and  fetteth  to  its  feal  that  God  is  true.  He  that 
receivith  his  t:'j7irno7ty,  hath  Jet  to  his  feal  that  Cod  is  true. 
4.  The  iiluftrious  characlerwhirh  tiieholy  Baptift  gives  of 
Chrift  his  mafter  :  He  is  the  perfon  '.jhom  Cod  hath  Jent, 
and  unto  whom  God giveth  nit  his  Spirit  by  meafure.  Hi 
'xhom  Cod  hath  fent;  that  is,  immediately  and  extraordi. 
narily  from  heaven  ;  not  as  the  prophets  and  apcftles  (vere 
fent,  but  immediately  fiom  heaven  ;  havin  r  authority  for 
fpeaking,  not  only  from  God,  but  as  being  God  himfelf. 
And  accordingly,  it  is  added,  that  CoJ^qiveth  not  the  Spirit 
hy  mcafure  wi:-j  him;  that  is,  the  gifts  and  graces  of  theholy 
Spirit  were  ;icur:d  forth  upon  Chrift  i::i  a  u^eafure  far  above 


and  beyond  all  finite  creatures  ;  there  being  a  double  dif- 
fcrcnce  betwixt  Chrift's  fulnefs  of  the  Spirit,  and  all  other 
perfons  whatfoever.  i.  In  the  nieafure  of  it.  God  did  not 
give  out  the  Spirit  to  Chrift  fparingly,  and  with  limitation, 
as  he  did  to  the  former  prophets  and  John  the  Baptift,  in 
propornon  to  what  their  offices  required,  but  he  was 
anointed  more  plentifully  and  abundantly  with  the  holy 
Spirit,  above  and  beyond  his  fellows.  2.  In  the  manner 
of  its  working.  The  holy  prophets  that  were  filled  with 
the  Spirit  (accordingto  their  mealuresjyet  could  not  door 
declare  all  things,  nor  act  upon  all  occaiions,  but  fometiiiies 
the  Spirit  reftrained  them,  and  fometimes  departed  from 
them  :  But  Chrift  had  no  limits  put  upon  the  vigour  of  his 
Spirit,  but  his  own  will;  therefore  could  work  what,  ami 
when  he  pleai'ed.  Learn  from  hence.  That  Chrift  had  an 
abundant  fitnefs  from  God  for  the  difcharge  of  his  office, 
and  an  abundant  fulnefs  for  his  jjeoplc.  God  did  rot 
nieafure  to  him  a  certain  quantity  and  proportion  of  the 
gifts  and  graces  of  his  Spirit,  but  poured  it  forth  upon  hmi 
without  nieafure. 

35  The  father  loveth  the  Son,  and  hath  given  all 
things  into  his  hand. 

The  Father  loved  the  Son  from  eternity,  as  he  v.-as  his 
Son  by  eternal  generation  ;  and  he  loved  him  as  Mediator 
by  fpecial  conltitution  :  He  loves  him  as  the  bnghtncfs  of 
his  own  glory,  and  the  exprefs  image  of  his  own  perfon, 
with  an  efiential,  natural,  and  iieceflary  love  ;  he  loves  him 
as  Mediator,  for  undertaking  our  caufe,  and  inierpolingfor 
our  pesce.  Learn  hence,  That  God  the  Father  had  a  fpe- 
cial love  and  affedion  to  Chrift,  not  only  in  regard  of  his 
eternal  Sonfliip,  but  with  refpecc  of  his  office  and  Media- 
torfliip  :  The  Father  loveth  the  Son  :  It  follow?.  He  hath 
given  alt  things  into  his  hand  ;  that  is,  he  hath  intrufted 
him  with  all  things  neceffary  to  our  falvation.  Lord!  what 
a  privilege  is  this,  that  our  happincfs  is  in  Chi  ift's  hand, 
hot  in  our  own,  without  his.  O  wonderful  goodncls,  to 
put  our  concerns  into  the  fure  hands  of  his  Son,  which 
were  lolt  by  the  weak  hands  of  Adam  ! 

36  He  thatbelieveth  on  the  Son,  hath  everlafting 
life  :  and  he  that  believeth  not  the  Son,  fhall  not  fee 
life;   but  the  wrath  of  Godabidethon  hnn. 

Learn,  1.  That  though  all  power  be  given  to  Chrift  to 
difpenie  grace  here, yet  none  more  expect  to  enjoy  it,  but 
upon  condition  of  their  believing  in  him,  and  of  obeying 
him  for  the  original  word  figniiies  both.  No  faith  is  ac- 
ceptable to  Chrift,  not  available  to  our  falvation,  but  that 
■which  is  the  parent  and  obedience.  2.  That  final  unbelief 
renders  a  man  infallibly  an  objeft  of  the  eternal  s\rath  of 
God  :  He  that  htlievttb  not  the  S',n,  the  v:rath  of  Cod 
ahideth  in  him.  The  unbeliever  now  lies  tinder  the  feirtencc 
of  God's  wrath,  hereafter  he  flKill  lie  uiu'erths  full  and 
final  execution  of  it.  Lord  !  how  fad  is  it  to  be  Jiere  in  :i 
ftate  of  condemnation  !  but  how  intolerable  will  it  be  in 
hell,  to  continue  <;iern.iUv  wider  conilenination  I  To  lie 
for  ever  in  that  nr.fterious  fire  of  hell,  whcfeftrange  jim- 
periy  is  rtlw.iys  torture,  but  never  to  kill  ;  I'ralwnys  tDk.'il 
■but  never  to  conluine  :  For  ..after  iniilionst^f  verirs  ;n'i;  ex- 
pired, ilill  it  ij  V,  rath  to  cc::.e  :  and  ihciigh  the  i::-.'..c'.:  v-r 
S    ^  .   .:. 


woo 


St.      J    O    H     N. 


Chap.  iv. 


h?%  crdiirftl  nrvcr  fo  mudi,  yet  ftill  the  r.ratli  ef  Ctd 
uiu!(t\\  on  him.  Every  word  carries  dread  and  terror  w  ith 
it.  The  v/rall), noi  the  anger  ;  and  \\\q  \\ra\h  oi  Cod,  nor 
of  man,  .Tt  whole  relnike  the  devils  tremhie.  Aiid  this 
wrath  of  Gild  not  oidy  llaHicsuut  hke  liglitcniiig,  but  ubiilei 
dutlh,  and  lli<ks  hilufzn  l>'im;  that  is,  on  his  perfon,  the 
whule  inan^  I'oul  and  budy. 

C   II   A    P,     IV. 

WHEN  therefore  the  Lord  knew  how  the'Pha- 
rileoshad  heard  that  Jcfus  made  and  baptized 
moredifciplcs  than  John,  2  (Though  Jtfus  him- 
Iclf  baptized  not.  hut /us  difciplcs)  3  He  left  Judea 
and  departed  again  inteGaUlce. 

The  former  part  of  liiis  chapter  acquaints  us  wi:h  our 
Saviour's  removal  out  of  Jiidea  into  Galilee. The  occcifion 
of  it  wasthis:  Chrift  hearing  that  John  w.ts  cart  into  prifon, 
and  underftanding  how  the  Plianfees  were  enraged  attlie 
Jr.creafiiig  number  of  his  difcipies  ;  to  decline  their  fur/, 
and  prevent  danger  to  himfelf,  he  leaves  Judea,  and  departs 
into  GalJce  for  his  own  prcl'ervation.  Hence  lenrn,  That 
when  the  faithful  niinifters  ofChrifldomeet  with  eminent 
fuccefs  in  their" Mafler'sfervice,  they  muft  expecH:  to  meet 
\vi;li  a  mighty  flsock  of  malice  arid  envy  from  Satan  and 
his  wicked  inftrunients.  Chrift  himfelf  experienced  it  ; 
It  t  his  rninirters  expe(ft  it,  and  prepare  for  it.  2.  That 
u  is  neither  unlawful  nor  unbecoming  for  theminifters  of 
Chrift  to  flee  when  perfecution  threatens  them  ;  their  Lord 
and  Mafterha  ving  fled  before  them  ;  and  commanded  alfo, 
U'-hen  they  perfecutf  in  one  city,  tofiee  into  anothir. 

4  And  he  mufl  Heeds  go  through  Samaria.  5 
Then  cotneth  he  to  a  city  of  Samaria,  which  is  called 
Sichar,  near  to  a  parcel  of  ground  that  Jacob  gave 
to  his  fonjofeph.  6  Now  Jacob's  well  was  there. 
Jcfus  therefore  being  wearied  with  ^I'i  journey,  fat 
thus  on  the  well  :   and  it  was  about  the  fixth  hour. 

Here  note,  i.  How  wonderfully  the  wifdom  of  God 
overrules  the  laalice  of  men  for  his  own  glory,  and  the 
good  of  others.  The  malice  of  the  Pharifees  in  Judea 
drives  Chrift  into  Galilee,  and  in  his  palVage  through  Sama- 
ria, the  firft  fruits  of  ilieGentiles  ate  called, and  particularly 
the  woman  of  Saraari.i.  2.  How  in  e.\'e:y  ftcp  of  Chrift's 
way  he  was  doing  good  to  the  fouls  of  men.  In  his  pafiage 
through  Sai-n-iria  into  Galilee,  a  poor  woman  is  brought  to 
know  him  to  be  the  true  Mellias.  3.  Our  holy  Lord,  in 
l)is  journeying  fiom  place  to  place,  did  travel  ufually  on 
foot :  an«^the  wcaknefsofhis  body,  upon  travelling,  fliews 
him  to  be  liuly  and  real!y  man,  and  :n  ail  things  like  unto 
us*  Jin  linijf'fxcepted.  Ouj-  lilefled  Lord  did  not  only  take 
uponhiraoBrjpature,   butthe  infiruiities  of  ournaturealfo. 


/ 

water 


Tlicreif 
r.     JeWs 


ometh  a  woman  of  Samaria  to  draw 
s  faith  unto  her,  Give  me  to  drink.  8 
for  his  difciplcs  were  gone  away  unto  the  city  to  buy 
meat.  9  Then  faith  the  woman  of  Samaria  unto 
him,  How  ii  it  that  thou,  being  a  few,  aflceft  drink 


of  me,  which  am  a  woman  of  Samaria  ?    For  tha 
Jews  have  no  dealings  with  the  Samaritans. 

Ohferve  here,  1.  How  all  motions  and  aaions  arc 
under  the  (iiresSlion  and  government  of  G*  d,  ard  how 
divine  providence  duih  Cotijctimci  dilpofe  of  imall  matters 
to  become  uccalions  of  great  good.  'J  his  poor  woman's 
coming  to  the  well  to  draw  water,  beca^i.c  the  means  of 
her  converiion.  Obftrve,  2.  Chrift  I'peaks  to,  and  iecki 
after  this  poor  woman,  before  flie  takes  ai.y  notice  of  him, 
God  is  found  of  iliofe  that  feck  him  not,  »nd  makes  hini- 
fisifmanifcft  to  them  that  cr.quire  not  af:cr  hini.*  Jcfu: 
Jaid  unto  h:-r,  Civetm  to  drink,  •^.  The  great  poverty  of 
our  I^ord's  outward  CQnditi(in,  he  wanted  a  draught  o 
water  for  his  refrefliment,  and  a  meal's  meat  now  at  diimer- 
time,  to  ref'redi  his  wearied  nature.  Oh  !  what  contempt 
did  Chrift  caft  upon  the  world  when  be  v.ashere  in  it!  He 
would  not  honour  it  fo  far  as  to  keep  any  part  of  it  in  his 
own  hand.  Yet,  ob/eive,  4.  That  though  Chriil  had 
neither  houfe  nor  land,  uor  money  of  hisown,  vet  he  lived 
not.  by  hegging,  nor  upon  mere  alms.  The  difcipUs  -were 
gone  into  the  city  to  buy,  not  to  beg  meat  ;  For  there  was  a 
bag  which  required  a  bearer,  John  xii.  6.  And  our  Sa- 
viour's friends  and  follower*  fupplied  him  with  money  for 
his  ne>;cfiary  occafions:  His  dijciptes  viere  pone  to  I'uy  bread 
Laftly,  How  bitter  is  the  en.uity  which  differencesof  reli- 
gion, aiiddiveriliies  of  opinions,  douccaiion  :  They  do  not 
only  alienate  affeclions,  but  even  violate  the  bonds  of  civil 
fociety  and  common  conv«rration.  The  Je^os  had  no  deal- 
ings zjith  the  Samaritans  ;  would  nei".her  cat  nor  4<°iuk 
v/ith  them. 

10  JefHS  anfwered  and  faid  unto  her,  if  thou 
knowell  the  gift  of  God,  and  who  it  is  that  faith  to 
thee.  Give  me  to  drink ;  thou  wouldeft  have  alked 
of  him,  and  he  would  have  given  thee  living  water. 

The  S.nmaritan  woman  had  r«'''ured  Chrift  a  draught  of 
water  in  the  former  verfe,  he  i>ftcrs  her  i!:e  water  of  life 
in  this  verfe.  O  !  how  kindly  dv  th  Chrift  deal  with  thcfe 
that  dealt  tttikmdly  with  him  1  If  thou  kncvft  the  g'fl  of 
Cod,  &c.  H«:re  no'e,  i.  The  mercy  which  Chrift  h.iU  for, 
and  wasfo  defirous  to  beftow  upon,  this  poor  vonian:  It 
was  the  gift  of  Cod  ;  that  is  himfelf,  his  holy  Spirit,  in 
the  fandifying  gitts  and  faving  graces  of  it.  All  which  are 
compared  towater,  in  regard  to. heir  effects  and  operations 
which  are  to  p'.irify  the  unclean,  and  fatis.'y-  the  thirfty. 
2.  The  way  and  courfe  which  this  woman  and  every  loft 
finncr  ought  to  take,  in  order  to  the  obtaining  this  inefti- 
mable  gift  :  and  that  is,  by  alking  it,  Thou  wouldef}  have 
allied,  and  he  luould  have  given  thee  living,  ■water,  f^arn 
hence,  That  Chrift  himft-U",  his  holy  Spir;t,  with  all  the 
fanclifying  graces  of  it,  mijft  be  earneftly  fought- of  God  ; 
And  fuch  as  do  unfcignedly  fcek  them,  (liall  certai.-ily  ob- 
tain them.  3.  The  true  caufe  and  reafon  aifigned,  «hy 
Imners  nfk  not  for,  and  ieek  not  aftcrjcfu*  Chrift,  and  the 
graces  of  the  holy  Spirit  ;  and  that  is,  ignorance  of  the 
worth  and  want  of  them.  7/  thou  hnvjt/l  the  gift  rfGod 
thou  -jiouldrft  have  afked.  Learn  hence, That  it  is  ignorance 
of  the  worth  of  Chrift,  and  infenfiblcners  of  the  want  of 
him,,  that  makes  perfons  fo  diffcrcot  in  their  defires  afier 

hii»-. 


C!!A?j    IV. 


St.      JOHN, 


3^3 


liini.and  Co  reaiifbiii  thcir-enJeavours  for  the  obtaining  of 
him.  0!i  tinners!  did  yon  but  know  whoandwhnl 
Chrift  is,  thnr  is  offered  lo  you, did  you  but  fee  hisbeauiy 
fulne's,  arfd  fuitableuefs,  and  were  you  but  fenfible  of  the 
WQith  and  want  of  him,  al!  the  world  could  not  keep  you 
fro.ii  him;  you  would  break  through  all  difficulties  and 
dangers,  thruiigh  all  fuftl-riugs  and  reproaches,  to  come 
untu  the   cnjoyinfnt  of  hirn. 

11  The  women  iiiith  unto  him,  Sir,  thou  hall 
nothiniTto  draw  with,  and  the  well  is  deep  :  from 
whence  then  haft  thou  that  hving  water  ?  12  Art 
thou  greater  than  our  father  Jacob,  which  gav^  us 
the  well,  and  drank  thereof,  hiinfelf,  and  his  chil- 
dren, and  his  cattle  :  13  Jefus  anfwered  and  laid 
unto  her:  Whofoever  dnnketh  of  t.'iis  water  fhall 
thirft  a;^ain  :  14  But  whofoever  drinketh  of  the 
water  that  1  fhall  give  him,  Ihall  never  thult ; 
but  the  water  I  (hall  give  him,  fhall  be  in  him  a  well 
of  water  fpringing  up  into  evcrlafling  life. 

jVote  here,  i.How  ignorantperfonsare  of  fpiri:u:^l  things 
till  euliwhtened  by  the  iioly  Spirit  of  God.  This  poor 
woman's  qucftion,  li'hena  hajt  t'nu  that  Ihlng  water  ? 
looks  much  hke  that  of  Nicodemu-i,  John  iii.  9.  iVoty  can- 
thife  things  be  ?  A  natural  perfon  cannot  perceive  the  mind. 
of  Chrilt  when  fpeaking  to  him  about  fpiritual  tilings. 
Spiritual  objects  muft  have  a  fpiritual  eye  to  difcern  and 
behold  tlieni,  i  Co.  ii.  14.  The  natural  man  percciveih  nr.t 
the  thing!  of  the  Spirit. 2.  With  what  great  hu.ajilicy  and 
<ondefcenfion  our  holy  Lord  treats  this  poor  woman,  pity- 
ing her  ignorance,  and  pardoning  her  inlidelity ;  he  ttlU 
her,  that  the  water  of  that  well  which  (he  was  about  to 
dr^w,  could  not  give  an  abiding  fatisfaclion  ;  but  the  thirlt 
quenched  for  the  prefeiit,  would  certainly  return  again  but 
he  tliat  IlioulJ  drink  of  the  water  he  had  ti'  give,  that  is, 
be  made  partaker  of  the  graces  of  his  Spirit,  Ihall  find  fnth 
refrcfhing  fatisfaition  therefrom,  that  allinordinatedefires 
after  earthly  things  v.'ill  be  quenched  ander.iinguiflicdand 
will  be  like  a  well  of  water  fpringing  up,  till  he  come  to 
eternal  glory.  Learn  hence,  r.  Ih-it  as  the  body  of  man 
is  fubjert  to  a  natural,  fo  is  the  foul  of  man  iubjeft  to  a 
fpiritual  kmd  of  thirft.  2.  That  no  creature-comfort  or 
earthly  enjoyment,  can  quench  this  thirfl  which  the  foul 
of  a  man  is  liibject  unto.  -^.  That  the  Spirit  of  grace  which 
our  Saviour  csUs  here  the  watrr  of  life,  is  able  fully  and 
perfeftly  to  quench  the  thirft  of  the  ioul :  and  where  it  is 
oncefavingly  received,  flull  never  be  totally  or  finally  loft. 
It  piall  he  in  him  a  well  of  water  fpringing  up  into  ever- 
lajiing  life ;  that  is,  the  graces  of  the  Spirit  fhall  be  in  be- 
lievers as  permanent  habits,  as  fixed  principles  that  fhall 
not  decay.  Hence  St.  Peter  cills  it  iucorruptabU  feeil, 
'.iihich  liv^tb  and  ahidclh  fur  tver.    i  Pet.  i,  23. 

1 5  The  woman  faith  unto  him.  Sir,  give  me  thist 
water,  that  I  thirft  not,  neither  come  hitherto  draw. 
16  Jcfus  faith  unto  her.  Go  tell  thy  hufband,  and 
come  hither.  17  The  woman  anfwered  and  faid 
I  have  no  hulband.  Jcfus  faid  iinto  her,  Thou  haft 


well  faid,  I  have  no  hufband.  \  8  For  thou  liaft  had 
five  huibands,  and  he  whom  thou  now  hall  is  not 
thy  hulband  :   in  that  faidll  thou  truly. 

Thf  I  words  fet  forth  Uiitons,  i.  What  manner  of  per- 
fon this  woman  was,  whofe  converlion  Chrift  fought  to 
induUrinully  after.  1.  The  means  he  ufed  in  order  to  that 
end.  Note  1.  What  manner  of  perfon  this  woman  was  ; 
belide  th.it  (he  was  nn  idolator,  as  being  a  Samaritan,  fhe 
was  alfo  an  adulterefs,  and  lived  now  in  the  fin  of  unclean- 
nefs,  wiih  one  that  was  not  her  hufband,  afier  fhe  had  had 
five  hutbandi  before.  Whence  we  learn,  TYiM  the  ice  of 
old  age  will  not  quench  the  fire  of  lull,  conctipifeenta  non 
Jenefcit  ;  fuch  is  the  pollution  of  our  nature,  that  luft  will 
be  infati.ible,  if  gr.Tce  doth  net  rcftrain  it.  This  woman, 
after  five  marriiges,  yer  lives  in  the  (in  of  uncle annefs.  2. 
The  way  and  manner  our  Lord  takes,  the  meihod  and 
means  our  Lord  ufeb  in  order  to  her  converliou.  i.  He 
de.ds  very  tenderly  and  gently  with  her;  heul'es  no  rough- 
nefs  or  tartncls  of  (peech  with  her  :  He  doth  not  call  her 
vi'hore;  nor  upbraid  her  tor  htr  impudent  lewdnef^  in  iiv- 
in;r  With  a  man  that  was  none  of  her  huiband,  but  only 
gives  her  to  underftand,  that  he  knew  the  fin  fhe-livcd  in; 
yet  this  he  didl.kewife  withyetimaginableprivacy,  whilfl 
Ills  difciples  were  av/ay,  and  no  body  hy  but  they  two  eiilv 
rience  l.-irn,  i.  That  private  fins  are  not  to  be  reproved 
publicly. '  2.That,  in  reproving  (in,  all  Iharpnefs  and  bit- 
rernefs  ofexpreflion  mufi  be  avoiiied  ;  the  pill  of  reproof 
muft  be  \vi  ripped  np  in  (ugar  ;  for  if  they  to  who:n  it  is 
given  to  i\\{\:-  the  bitterneCs  of  gall  and  paifion  mixed  with 
it,  they,  will  .sririinly  ("pit  itout  before,  it  inay  be  upon  our 
faces.  Our  r.,ord's  practice  here  inftructs  us,  that  (in  is  to 
be  fa  reproved,  as  that  the  credit  and  eftiiiiatiou  of  the 
finner  may  be  prefervcd  as  much  as  may  be.  2..  That  a: 
Chrift  dealt  with  this  woman  tenderly  and  gently,  fo  he 
dilcovers  her  (in  to  her  particularly,  and  fets  her  letret  fin 
before  the  face  of  her  conl'cience  diftiniftly.  If  ever 
the  miniftry  of  the  word  works  upon  the  minds  of  men 
to  their  converlion,  it  muft  be  by  a  particular  and  dofe  ap- 
plication to  the  v/ord  of  every  man's  ccnfcience  :  generals 
will  not  afFed.  3.  What  the  p^irticular  lin  is,  which 
Chrift  charges  home  upon  the  conl'cience  of  this  woman  ; 
it  is  the  lin  of  uncleannefs,  that  the  man  fhe  kept  with, 
was  not  her  hufband.  Learn  hence,  That  amimgft  all 
fins,  the  fin  of  uncleannefs  will  lie  heavieft  upon  the  con- 
l'cience, and  wound  the  foul  moft  deeply,  when  the  Spirit 
of  God  once  effectually  dilcovers  it,  and  charges  it  home 
upon  the  confcience.  For  there  is  nofin  fo  directly  oppo 
fite  to  f  Jiiflification  and  holinefs  a.s  this  fin  :  no  iin  tlu 
quenches  the  holy  Spirit  ot  God  like  this. 

'■•  19  The  v/oman  faith  unto  him,  Sir,  Iperceive 
that  thou  art  a  prophet.  20  Our  fathers  worfliipped 
in  this  mountain  ;  and  ye  fay,  that  in  Jerufulem  is 
the  place  where  men  ought  to  worfhip. 

In  thefe  verfes  the  Eva ngelift  declares  a  threefold  efTtiTt 
and  fruit  ol  the  grace  of  converlion  that  appeared  in  this 
wojnan.  I.  She  neither  denied,  nor  excufed,  nor  extf  nur 
ated  tnis  (in,  which  Chrift  had  charged  her  wiih,  but  tacitly 
owns,  and  iinpliciily  confef.es  it.  2.  Siie  doth  nt^only 
S   s  2  ^BMii 


St.      J     O     li    N 


ClIAPs    IV. 


o.vn  sr.il  confcfs  wh.uflie  was  charged  witli,  lnit;fli<?  ili'th 
piords  rcveicnccfor  our  Saviour'sperl'fHi,  anJpnys  honor 
to  hitn  as  an  txiraiii  ilinnr);  i  nijiliet  ;  Sir,  J  pcrcchethat 
t'"iii  art  a  pr-pLti^  "i,.  She  ttVfirc  iliiiftnitTiort  and  r^oliuJ- 
ivfioin  him  conternmg  the  wcrlhip  and  fcrviccs  of  the 
I  rue  God,  lio.v  ftie  might  liek  him  and  where  ihe  might 
iVrvc  hini  mci\  actepiably,  whether  at  Jcrufjlein  or  upon 
mount  GtK!ii:n  ;  Our  Fuihirs  -worjhipptd  in  this  mountain, 
hit  \  i  fay  jerufalem  is  the  place  where  men  ought  to  ivor/bip 
Wlierc  nole,ho\'J  ready  and  forward  perfons  of  a  f.dfe  re- 
Ii-rlon  are  to  afcribe  too  much  to  anticjuity,  and  to  the 
.  xaniple  and  cuftom  of  thcirforefatliers  ;  vvhtreaf  it  is  not 
ihe  continuance  of  athoufand  or  two  thoufand  years.that 
.  .m  in:*ke  any  thing  truly  ancient  in  reUpion,  except  it 
has  bean  from  the  beginning:  Nothing  is  truly  ancient  in 
matters  of  religion,  but  that  which  can  derive  its  original 
Tom  him,  that  isiruly  called  the  Ancient  of  days. 

2  I  Jefus  faith  unto  her,  Woman,  believe  me,  the 
hour  comcth.  when  ye  fhall  neither  in  this  moun- 
tain, nor  yet  at  Jerufalem  worfliip  the  Father.  22 
\\t  worfhip  ye  know  not  what  :  we  know  what  we 
worfbip  ;  tor  falvation  is  of  the  Jews.  23  Rut  the 
hour  Cometh,  and  now  is,  when  the  true  worfhip- 
pers  (hall  worfhip  the  Father  in  Spirit  and  in  truth  : 
for  the  Father  fecketh  fuch  to  worfhip  him. 

Here  we   have  our    Saviour's  anfwer  to  the  foregoing 
queflion,  which  confifts  of  two  parts:   I.  Concerning  the 
place  of  wordiip  :   2.  Concerning  the  worfliip  itlelf.     As 
to  the  place  of  worfliip  our  Saviour  fells  her,  That  though 
the  Jews  had  heretofore,  by  warrant  of  God's  word,  regu- 
larly worfliiped  at  Jerufalem,  and  the  Sainari tan's  fuper- 
Uitioully  worlhipped  at  mount  Cerizim,yet  the  hour  was 
coming,  namely,  ar  his  death,  when  all  differences  of  pla- 
te* for  God's  wordiip   fiiould  be  taken  away,  and  there- 
fore flie  need  not  trouble  herfelf  about  the  place  of  God's 
worlhip,  to  know  whether  of  the  twoplaces  were  holier, 
and  the  better  to  ferve  God  in,  for  ere  long  the  lervice  of 
God  fiiould  not  be   confined  more  to  one  place  than  ano- 
ther /.tjr,i  hence,  I.  That,  (ince  the  death  of  Chrift,  the 
religious  difference  of  places  is  taken  away,  and  thewor- 
iljip  of  God   not   confined  to  any  one  particular  place  or 
nation.   2.  Our  bklfed  Saviour  refolves  her  concerning  the 
worfliip  itfelf,   namely,  That    the   ceremonial    w'orfliip, 
which  khe  Jews  and   Samaritans  ufed,  fhould  iliortly  be  a- 
bolilhed,  and  inilead  thereof  a  more  fpiritual  form  ot  wor- 
Ihip  fliould    be  eftabhihed,  more   fuitable  to  the  fpiritual 
nature  of  Hie  great  and  holy  God,  and  containing  in  it  the 
truth  and  fubltance  of  all  that  which  the  Jewifh  ceremo- 
nies pre-iigurcd  and  Ihadowcth  forth.  Learn  hence, That 
the  true  worfhip  of  God  under  the  Gofpel  doth  not  con- 
lilt  in  the  external  pomp  of  any  outward  ceremonies,  but 
h  fpiritual  and  fubftantial :  No  worlhip  is  acceptable  tohiin 
V  ho  is  the  Father  of  fpirits,  but  that  which  is  truly  fpiritual 

24  God  »  a  fpirit  :  and  they  that  worfhip  him, 
jnuU  worfhip  him  in  fpirit  and  in  truth. 

Cod  is  a  Spirit  ;  that  is,  he  hath  no  body,  nor  bodily 
pan&^ie  is  not  a  bare  fpiritual  fublbiicc,  but  a  pure  and 


perfea  Spirit ;  anil  therefor?; his  wnr/liippersmi//?  wor/^/;* 
him  in  fpirit  nn  J  in  Huth  ;  where  fpirit  is  oppnfed  10  the 
legal  ceremonies,  and  trutli  to  the  Jeyvilh  rites,  hoi  to  hy-  , 
pocritical  fervices  ;  for  the  old  patriarchsdid  woffhip  God 
iu/p/ri/and  In  irKtb.     As  truth  is  taken  for  fincerity,they 
ferved   him  with  a  fiiicere   confcietice, 'and  witiia  lingle 
heart :  But  our   Saviour's  bufinefs  is  to   fhew,  that  a  new 
worfhip,   without  legal    rites   and  Jewifh  ceremonies,  is 
proper  to  the  times  of  the  gofpel.  In  the  words,  obfervs,  i 
The  nature  of  God  declared;    God  is  a  Spirit.  2.  The 
duty  of  men  inferred  ;  thfrcfore//;<fV  thai  w>rp:ip  him,  mufl 
■u)orf].ut>  him  in  I'pirit  and  in  truth.     From  thevvhole,  ;jo/f, 
I.     I'hatGydisa    pure  fpiritual  being.      When  bodily 
parts, hands,  and  eyes,  tec.  are  afcribed  to  him,  it  is  only 
in  condefccnfion  to  our  weaknefs,  and  n/fignify  thofe  afts 
in  God;  which  fuch  members  do  perform  in  us.   2.   That 
the  worlhip  due  from  the  creature  to  God  is  fpiritual  wor- 
fhip, and  ought  to   be  fpiritually  performed  ;  that  is,  we 
mufl  worlhip  him  from    fpiritual  principles,  fincere  love, 
and  filial  reverence,  for  fpiritual  ends,  that  we  may  pleafe 
him,  and  promote  his  glory  ;  and  after  a  fpiritual  manner, 
with  the  whole  heart,  foul,  and  mind,  and  with  a  ferven- 
cy of  fpirit.   We   niuft  have  awful  apprehenfions  of  him, 
fuitable  to  the  nature  of  his  being  ;  but  above  all,  we  muft 
endeavour  torefemble  him;  1  hen  is  God  worlhipped  bell 
by  us.  when  we  are  mofl  hke  unto  him.   The  JewiSi  cere- 
monial   worfliip   was  abolilhed.to  promote  the  fpirituality 
of  divine  worlhip  ;  yet  muft  not  this  be  underllood  as  if 
God  rejeaed  bodily  wnrfliip,  becaufe  he  requires  fpiritual 
under  the  gofpel;  for  JefusChrift,  the  moft  fpiritual  wor- 
fliipper,  wnrfhippcd  God  with  his  body.  Befides,  God  has 
appointed  fome  parts  of  worfliip,  which  cannot  be  perform- 
ed without  the  body,  as   ficranient?.  In  a  word,  God  has 
created  the  body  as  well  as  the  foul,  Chrift  hasredeemed 
the  body  as  well  as  the  foul,  and  he  will  glorify  the  body  as 
well   as  the  foul;  therefore  it  is  our  duty  to  worfliip  and 
glorify  God  with  our  bodies,and  with  our  fpirits,  which  are 
his. 

25  The  woman  faith  unto  him,  I  know  that 
Mellias  cometh  which  is  called  Chrift  :  when  he  is 
come,  he  will  tell  us  all  things.  26  Jefus  faith 
unto  her,  I  that  fpcak  unto  thee,  am  he: 

Note  here,  i.  What  a  general  expectation  there  was  in 
the  minds  of  all  perfons  (at  the  time  of  our  i;;-i\>o'";'s  ap- 
pearing) of  one  whom  the  Jews  call  the  Mefliah  :  I  kno-M 
that  ilcffiah  ccmlh.  This  woman,  though  a  Samaritan, 
vet  knew  that  the  Mefliah  fliould  come,  and  th.a  he  was 
now  expected.  2.  What  the  work  and  office  of  the 
Melfias  was  apprehended  and  beheved  to  be  namely,  to 
reve.il  the  whole  mind  and  will  of  God  to  a  loft  world  ; 
JVhcn  the  MtfPah  is  come,  he  -^ill  It II  us  all  things.  Learn 
hence,  That  the  Lord  Jefus  Chrift,  the  prom.led  and  true 
Mefliah,  being  called  and  appointed  by  Gcd  to  be  the  gre.at 

Prophet  of  hirChurch,  hath  fully  and  perfectly  revealed  all 
thiiiES  needful  to  be  known  for  ourldvation,  John  xv.  15. 

All  things  that  I  have  heard  «/'f^  ^-•^•■''•,/ ^„t''.7rf 
kno-^n  unto  you.  Laftly,  How  freel,  and  ally  Chrift  re- 
veals himfelf  to  this  poor  woman  ;  hetelh  her  pla.il)  that 
hP  was  the   Mcllias.Whcn  the  lews  afkcd  him,  John  x. 


Chap.  iv. 


St.' 


JOHN. 


in  plain  terms  tell  tlien  who  he  was ;  nay,  when  Jolm 
B.iptill  fent  two  of  his  diiftiplci  to  aHi  liim,  whether  he 
were  He  ih.it  fizuH  come  ;  he  gave  tlicm  nodlreft  anfwer : 
Yet  heholJ,  he  makes  himfelf  plainly  known  to  this  poor 
woni.iti  ;  he  dii'cerning  her  humility  and  great  limplicity, 
that  Die  was  willinj;  to  be  inllructed  by  him,  and  did  not 
come  to  him  as  the  Jewsand+*liarirees  did,  captiiioully/vith 
a  dflirc  to  entanj^le  and  enfnnre  him.  ilencc  /earn,  That 
the  Lord  Jefus  Chrilt  delights  to  reveal  hirafelf,  and  make 
known  his  mind  and  will  to  I'uch  as,  with  an  hunibie  mind, 
and  an  honeft  fimplicity  of  heart,  do  dellfe  to  know  him, 
and  underft.md  tlicir  duty  to  him. 

27  5  And  upon  this  came  his  difciplcs,  and  mar- 
velled that  he  talked  with  the  woman  :  yet  no  man 
faid,  what  feekcfl  tliou  ?  or,  Why  talked  tliou  with 
her?  28  The  woman  then  left  her  water-pot,  and 
went  her  way  into  the  city,  and  faith  to  the  men,  29 
Come,  fee  a  man  which  told  me  all  things  that  ever 
I  did  :  is  not  this  the  Chrift  ?  30  Then  they  went 
out  of  the  city,  and  came  unto  him. 

Note  here,  i.  How  the  providence  of  God  fo  ordered 
and  dil'pcfed  of  things,  that  the  difciples  did  not  return  to 
Chrili,  till  he  had  liniihed  his  difcourle  with  this  poor 
woman.  An  humbled  linner  may  meet  with  fuch  laiif- 
fadlon  and  fweet  refrcfliment  in  Chrifl's  company,  that  the 
prefence  even  of  difciples  themliflves  (the  belt  and  holieft 
of  faints)  may  be  lookeii  upon  as  injurious  to  it,  and  an 
interruption  of  it.  This  poor  woman  had  fo  fweet  a  time 
with  Clirift,  that  an  end  beinjr  put  to  the  conference,  by 
the  coming  of  the  difciples,  might  be  matter  of  grief  and 
refentment  to  her ;  yet  the  providence  of  God  fo  ordered, 
that  the  difciples  did  not  come  to  break  oft  the  conference, 
till  Chrift  had  made  himfelf  known  as  th.e  Meflias  to  this 
poor  woman.  2.  The  carriage  and  behaviour  of  the  dif- 
ciples upon  their  reuirn  to  Chriil;  finding  him  preaching 
a  fermon  to  a  fingle  woman,  they  marvel  led, but  yet  were 
filent.  Learn,  i.  That  the  humility  and  condefcenfion  of 
the  Lord  Jefus  Ciirift,  in  treating  poor  penitent  and  hum- 
ble fmners,  is  a  matter  of  wonder  and  admiration,  even  to 
difciples  themfelves.  O  bleffcd  Saviour!  there  was  more 
kindnefs  and  condefccnllon,  more  love  and  compallion, 
more  nieeknels  and  humility  in  ihyfelf  alone,  ilian  in  all 
thy  difciples  and  followers  put  together.  Yet  note,  2. 
Though  ihey  marvtlled,  they  were  fdent,  No  man  faid, 
Ik'iiy  talkejr  thou  'Mtlh  ha?  Thence  ohferve,  That  fuch 
reverence  is  due  to  Chfifl:  in  all  his  difpenfations  and 
aiflions,  that  when  v.-e  can  fee  norcafon  for  what  he  doth, 
it  is  not  for  us  to  enquire,  much  Icfs  for  us  to  quarrel  ;  but 
we  nnift  awfully  admire  what  we  cannot  comprehend.  3. 
The  behaviour  of  this  woman  after  the  conference  was 
over  ;   Ihe  leaves  her  water-pot,  and  makes hafte  to  invite 

A  call  her  neighbours  to  Chrill,  whofe  grace  and  kind- 

.  H  (lie  had  experienced.  Learn  hence,  That  fuch  as 
^  truly  knov.'  Chrilt,  have  tailed  fweeinefs  in  him,  and  de- 
rived Lonifort  and  fatisfaction  from  him,  will  be  forward 
I  to  invite,  and  indultrious  to  draw  others  to  a  faving  ac- 
'•'laintance  « i;h  iimi.      Come  with  me,  and Jle  a  man  that 

>d  me  (ill  that  eier  I  did.    Is  not  this  the  Chrijf  f  Farthei", 


From  the  woman's  Ica;'ir!g  her  W4ter-p<  i.cr,ar<l 

hartcning  to  the  city,  that  when  once  r.  fi-ui  i.ai  t»lle<!  she 
fweemel's  and  excellency  that  isin  JeAisChrifr.thcfe  thirjgs 
which  were  highly  cllcemed before,  will  be  little  regarded 
then.  The  poor  woman  caiae  to  draw  wa'erand  thought 
much,  and  fpake  much  of  the  water  of  that  well  which 
was  before  her  :  But  meeting  with  Jefus  Clirift,  and  tail- 
ing of  his  grace,  ihe  forgets  both  water  and  water-pot, and 
away  (lie  goes  to  fetch  in   all  her  acquaintance  to  Chrflt.  ■ 

31  ?  In  the  mean-while  his  difciples  prayed  him. 
faying,  Mafter,  eat.  32  But  he  faid  unto  them,  i 
have  meat  to  eat  that  ye  know  not  of.  33  There- 
fore faid  the  difciplcs  one  to  another,  Hath  any  man 
brought  him  ought  to  eat  ?  34  Jefus  faiih  unto 
them,  my  meat  is  to  do  thcwillof  him  thatfentrac, 
and  to  finilh  Iws  work. 

Note  here,  the  fit  and  feafonable  motion  which  our  Sa- 
viour's difciples  make  to  him  ;  iMaJfer,  eat.  Learn  from 
thence.  That  though  a  perfon's  chief  care  fhould  be  for  his 
own  foul,  and  for  improving  all  opportunities  for  doing 
good  to  the  fouls  of  others,  yet  thcbodiesof  men  muftnot; 
be  neglected,  hut  fupported  by  meat  and  drink  ;  efpecially 
theirs,  whofe  health  and  ftrength  maybe  of  greater  life  and 
fervice  to  God  and  his  church.  The  body  is  the  fervant 
of  the  fou',  the  inflniment  whereby  itworketh;  and, 
therefore,  to  neglect  the  body  is  to  dtfable  and  nnfir  the 
foul  for  fervice,  to  hinder  the  functions  and  operations  of 
it.  The  fixth  commandment,  which  forbids  ns  to  kill,  re- 
quires  us  to  ufe  ail  means  for  the  prefervation  of  life  both 
in  ourfelves  and  others.  Next,  Our  Saviour's  anfwer  to 
the  difciple's  motion  ;  Mafter,  eat,  fay  they.  /  have  meet' 
to  eat,  that  ye  know  not  of,  fays  he  ;  for  ivy  meath  to  do  the' 
'jjill  of  himthatfent  me.  Not  that  our  ;Saviour  did  net 
want  meat  at  this  time,  for  he  was  both  hungry  and  thirfly 
as  appears  by  his  aflcing  water  of  theuoman  to  drink  and 
by  his  fending  his  difciples  into  the  city  to  buy  meat;  but 
our  Lord  was  more  inrent  upon  doing  his  Father's  work, 
than  upon  fatisfying  his -own  hunger.  Chrift  hungered 
more  after  an  opportunity  of  doing  pood  to  the  fculs  of" 
men,  than  he  did  after  meat  and  drink  to  f.itisfy  his  hun- 
ger. Lord,  let  us,  thy  niinillers,  learn  of  thee  to  prefer 
the  fpiritual  welfare  of  our  people  before  any  temporal 
advantages  whatfoever. 

35  Say  not  they  there  are  yet  four  months,  and 
then  Cometh  harvcfi;  ?  behold,  I  fay  unto  you.  Life 
up  your  eyes,  and  look  on  tlie  fields  ;  forthey  are 
white  already  to  harvcfi.  36  And  hethat  reapeth 
receiveth  wages,  and  gathercth  fruit  unto  life  eternal: 
that  both  he  that  foweth,  and  he  that  reapeth,  may 
rejoice  together.  37  And  herein  is  that  faying  true. 
One  foweth  and  another  reapeth.  38  1  lent  you  to 
leap  that  whereon  ye  beltowed  no  labour ;  other  men 
laboured,  and  ye  arc  entered  into  thtir  labours. 

Our  blelTed  Saviourhavingin  the  former  verfes  given  a 
niolt  ]5l.'in  and  evident  deiuonilration  of  his  fcrveni  defire 
to  bnn^  fouls  home  to  God,  duth  iu  thele  verfes  labour  to 

ftir 


326 


St.      J     O    H     N. 


\i-. 


ftir  up  and  kiiv.iie  ilie  like  dfTertions  in  his  difciplo;  ;  And 
this  he  ilotiiby  three  vtry  eftj^'l'j.il  argumenr;.  The  firft 
argument  is  drasvii  from  tlif  ripenefs  of  the  jieoplc,  and 
tlicir  willingnefs  ro  hear,  and  their  readinefs  to  be  reaped 
and  gathered  by  the  gofpel  [whereof  there  was  a  prefcnt 
inibince  in  the  Samaritjns,  who  v/ere  no.v  coming  forth  in 
multitudes  to  Chriftj  which  opportunity  tliercfore  was  ro 
lie  improved  ;  Lift  I'p ytur  eyes, and  Ijok  on  theftlds,  f'jr 
th-y  are  'jjkite  oheadyf'X  harvTfl.  Learn  hence,  That  as 
a  people  i J  ronietimes  rijje  for  the  niiniftry  of  the  word,  as 
roru  is  ripe  and  ready  for  the  reaper's  hand,  fo  it  is  the 
duty  of  tht:  miiiiflers  of  Chrift  to  lay  hold  upon  fuch  op- 
porrunitie?  with  as  much  d<rfire  and  delight,  as  the  harveft 
m°ii  di)  upon  a  reaping  feafon.  Tiie  fecond  argument  to 
^tir  lip  the  difcipics  diligence  in  prsar hiiig  the  gnrpel,  is 
drawn  from  the  great  reward  they  (lioiild  receive  for  tUis 
tSeir  work.  He  that  reap^th,  receiveth -jiagei.  The  har- 
ve(t  man's  wages  is  double  to  what  other  labourers  receive 
Theniinillers  of  God  fhall  receive  good  wages  at  his  hand, 
how  ill  Ibever  they  are  requited  and  rewarded  by  an  un- 
kind world.  And,  as  a  farther  cncouraf;ement.  it  follows  : 
He  that  fo-Jjeth ,  and  be  that  revpeih  Jhall  rejoice  together  : 
tiiat  is,  The  prophets  who  took  fo  much  pains  in  fowing 
thefrted  of  the  golpel,  and  particularly  John  the  Baptilt 
and  you  my  apoftles  who  fucceed  him,  and  reap  the  fruit 
of  what  they  did  fow,  ihall  have  the  fame  rewatd  in  glory 
and  rejoice  together.  Learn  hence,  That  not  only  the 
iuccefsfu!  but  the  faithful  labourer  in  God's  harveft  (liall 
be  rewarded  :  not  only  thofe  which  fee  the  fruit  of  their 
ininillry  in  thcconcerlion  of  finners,  but  fuch  as  are  faith- 
ful feeds  men.  Though  the  feed  does  not  come  up  till 
we  are  in  our  graves  ;  nav,  though  it  rots  under  the  clods, 
and  does  not  come  upatall  :  yetfliall  the  faithful  feedfman 
be  rewarded  according  to  his  labour,  not  according  to  bis 
fuccefs.  The  third  argument,  to  quicken  the  difciples  di- 
ligence, is  drawn  from  th?  eafinefs  and  facility  of  that 
hbour  which  God  required  of  them  ;  Others  have  iabottrrd 
and  ye  are  entered  into  their  labours  ;  that  is.  The  prophets 
and  John  the  Baptift  have  prepared  the  ground,  andfown 
the  iced,  and  made  ready  a  people  for  the  lord,  and  now 
you  enter  into  their  labours^  performing  and  gathering 
them  imo  thegofpel-church  ;  yet  this  mull  not  be  under- 
llood  abfoliitely,  but  comparatively,  Notasif  the  prophets 
reaped  nothing,  converted  none  ;  but  their  fruit  wasfmall 
in  comparifon  with  the  fuccefs  which  the  apoftles  found. 
Nor  is  it  to  be  underftood  as  if  the  apoAles  took  no  pains  at 
;ill,  butthat  the  prophets  greater  painsrender.  the  apoftles 
labour  fuccefoful,  who  tot)k  lefs  pains.  Learn  hence,  That 
the  v.ifdom  of  God  fe«s  it  fit  that  all  his  fervants  in  the 
work  of  the  niiniilry  do  not  meet  with  the  famedifficul- 
tfes,  nor  enjoy  the  fame  fuccefs.  Some  are  laborious  fow- 
<rs,  others  are  joyful  reapers  ;  Some  labour  all  their 
days  with  -little  vilible  fuccefs,  others  bring  in  many  to 
Chrift,  perhaps  by  a  (ingle  I'ermon  ;  fome  labour  even  with 
v/carinefsand  re.ip  little,  others  enter  imo  their  labours, 
and  reap  much. 

39  5  And  many  of  the  Samaritans  of  that  city 
believed  on  him.  for  the  faying  of  the  woman,  which 
tdlificd.  He  told  me  all  that  ever  I  did.     40     So 


when  the  S.imaritant  v.-cre  come  ut^iro  him,  they  be 
fought  him  that  he  would  tarry  with  them  :  and  he 
abode  there  twoditys.  41  And  many  more  believed 
becaufe  of  his  own  '.vord  :  42  .\nd  faid  unto  the 
woman,  Now  we  believe,  not  bccaulc  of  thy  Oiying, 
for  we  have  heard  him  ollrfelves,  and  know  that 
this  is  indeeedthe  Chrift,  the  Saviour  of  the  world. 

Here  an  acciimtis  given  of  the  converfion  of  more  of 
the  Samaritans,  from  the  city  of  Sichar.  Sonic  believed 
on  him, upon  the  full  report  which  the  woman  had  made. 
That  He  hud  told  her  all  that  ever  fie  did ;  but  (jtht.rs  were 
brought  to  believe  by  /;/'/  own  -iu'jrj.  Now  from  the 
woman's  being  an  inftrument  to  bring  her  acquaintance  to 
Chrift  by  her  own  experience  of  what  (he  had  heard  from 
him  ;  learn  i.  That  very  weak  inftruments,  when  they 
employ  ihemfelves  for  Ciirilt,  dcliring  toexto!  his  prailc, 
and  fet  forth  his  glory,  are  fometimes  richly  blclTcd  with 
great  fuccefs.  tfuny  of  the  Samaritans  btUzvcd  for  the  fay. 
inqofthit  pc^r -j-y'nan.  i.  That  when  a  perfon  can  fay 
but  little  of  Chrift,  yet  if  it  be  fpoken  fron  experience 
andfenfible  feeling,  it  will  be  more  fuccefvful  and  perfua- 
live  than  much  more  that  is  fpoken  from  notional  know- 
ledge Such  as  tills  woman's  teftiniony  concerning  Chrift; 
Come,  fie  a  man  that  told  me  al!  things,  that  ever  I  didtsnot 
this  the  Ckriji  P  She  fpoke  what  (lie  found,  yea,  what  (he 
felt  within  herfelf,  imd  fpeaking  her  own  experience,  many 
believed  in  him  for  her  faying.  But  farther,  Thefe  Samari- 
tans believed  Chrift  to  be  a  prophet  upon  the  tellimony  of 
this  woman  ;  but  they  believed  him  afterwards  to  be  the 
Meffias,  or  the  Saviour  of  the  world,  upon  the  credit  and 
authority  of  his  own  word,  ver.  41.  And  many  more  be - 
leved  becaufe  of  his  r)-Mnv)brd.  Thence  Uarn.  That  althougli 
iiirtroments  fpeaking  may  be  a  mean  to  draw  perfons  to 
give  fome  afTent  to  truth,  yet  it  is  Chrift  himfelf  thai  mult 
work  a  full  perfualion,  and  his  own  word  is  the  fureft 
foundation  for  faith  to  build  and  depend  upon  :  Noiviue 
believe,  not  becaufe  of  thy  faying,  for -we  have  heard  bim 
ourfelves. 

43  f  Now  after  two  da)'s  he  departed  thence, 
and  went  into  Galilee.  44  For  Jefus  himfelf  telli- 
fied,  that  a  prophet  hath  no  honour  in  his  own 
country.  45  Then  wlien  he  was  come  into  Galilee, 
the  Galileans  received  him,  having  fecn  all  the 
things  that  he  did  at  Jerufalem^t  the  feaft  ;  for  they 
alfowent  unto  the  feaft. 

O.ir  blefll'd  Saviour  having  fpent  two  davs  with  the  Sa- 
maritans as  an  introduction  to  the  calling  ef  the  Gentiles, 
he  goes  forward  to  Galilee,  theplace  \Khichhe  was  pleafed 
to  niakechoice  of  for  the  e;:frciie  of  the  f^rcateft  part  ofhis 
niniftry. Coming  into  Galilee,  he  pafleth  by  the  city  of 
Nazareth,  where  he  had  had  his  education,  knowing  what 
little  refpetl  he  was  like  to  find  there  ;  a  prophet  ordinarly 
having  little  honour  in  his  own  country;  therefore,  fliun- 
ning  Nazareth,  he  gocth  to  Cana,  where  he  had  done  his 
iirft  miracle.  Learn  hence,  i.  T  hat  tiiere  is  a  real  tribute 
of  honour  due  unto  every  prop!iet  and  niinifter  of  God. 
which  ought  to  be  teftificd  by  reverence  to  their  perfoivs.by 

a  due 


Chap,   v, 


Sr,      J    O    H    N. 


55; 


aduJeft'HTiitionof  tilt  dignity  of  their  calling,  by  obedience 
10  tlieir  <!oiftiinc,  ;iin!  by  an  lioiiourable  maimcnaiicc.  A 
prophet /hould  iiave  honour  ;  and  honour  inchidesall  thf  fe. 
i.  It  is  very  iifiial  ar.d  ordinary  for  the  prophets  of  God 
to  meet  wit!)  leaft  refpcLt  where  they  are  inoili<nown;  their 
neareil  neighbours  their  ne.irell  relations,  tlieir  neare'l 
acquaintance,  ore  oftijiies  furtlieft  of  from  giving  that 
honour  tiiat  is  due  unto  them.  3.  That  the  rnie  prophets 
and  iiiffrengers  of  Cod  ftjal!  be  fure  to  find  lomc  that  will 
entertain  theirperfons,  and  embrace  theinniniftry,  thou<^h 
they  Way  be  difefteemed  and  rejcdted  by  others.  Thouj;h 
cur  Saviour  h,,d  no  honour  at  Nazareth,  yet  he  found  en- 
tertainment ainongfl  the  reft  of  the  Galileans. 

46  ^  So  Jefus  came  again  into  Canaof  Galilee 
where  he  made  the  ivatcr  wine.  And  there  was  a 
certain  nobleman  whofe  fon  was  fickat  Capernaum. 
47  When  he  heard  that  Jefus  was  come  out  of 
Judea  into  Galilee,  iic  went  unto  him,  and  befought 
him  thetlic  would  come  down,  and  heal  his  fon:  for 
he  was  at  the  point  of  death.  48  Then  faid  Jefus 
unto  him,  E.Kcept  ye  fee  fii<ns  and  wonders,  ye  will 
not  believe.  45  The  noblcmanliiith  unto  him.  Sir 
come  down  ere  my  child  die.  50  Jefus  faith  unto 
him,  go  thy  way,  thy  fon  liveth.  And  the  man 
believed  the  word  that  Jefus  had  fpoken  unto  him 
and  he  went  his  way.  5 1  And  as  he  was  now  going 
down,  his  fervants  met  him,  and  told  him,  faying, 
Thy  fon  liveth,  52  Then  inquired  he  of  them  the 
hour  when  he  began  to  amend  :  and  they  faid  unto 
him,  Ycftcrday  at  the  feventh  hour  the  fever  left 
him.  53  So  the  father  knew  that  it  was  at  the 
fame  hour  in  the  which  Jefus  faid  unto  him.  Thy  fon 
liveth  ;  and  himfelf  believed  and  his  whole  houfe. 
54  This  IS  again  the  fecond  miracle  that  Jefus  did, 
when  he  was  come  out  out  of  Judea  into  Galilee. 

In  this  laft  paragraph  of  the  chapter,  wefindour  blefled 
Saviour  performing  a  fecond  miracle  in  Can.i  of  Galilee, 
curing  a  nobleman's  fon  that  was  llcfc  of  a  fever.  This 
nobleman  apprehended  Ciirvit  to  be  a  prophet,  and  believed 
that  if  he  were  bodily  prefeiit  with  his  fon  he  might  pofTibly 
cure  him:  but  he  did  not  believe  him  to, be  the  Meflias, 
whowasthe  true  God, andevery  vhereprefent:  Therefore 
to  give  an  infallible  pri^f  that  he  was  I'o,  he  tells  him  that 
his  ion  vyas  cured  by  the  word  of  his  mouth,  even  at  that 
diftance.  By  which  miracle  he  cured  not  only  the  child  of 
his  fever,  but  the  father  ofhisunbelief.  From, whence  \ve 
ic'-^  I.  Thepcrfon  that  here  applies  himfelf  toChriit;  a 
nchlftnur..  Wedo  not  find  Chriftoftn'tendcd  with  nobility. 
JIdve  any  of  the  rulers  bslteved  on  him?  Yes  ;  here  is  one. 
The  fovcreign  grace  of  God  is  free  ;  and  he  has  hi:;  num- 
bers among  all  orders,  ranks,  and  degrees  of  men  :  And 
though  not  many  nobles  are  called,  yet  foine  arc.  2.  Tlie 
calamity  which  bef|l  this  noble  perfoa  :  His  fon  vias 
Jick;  yen,  dying.  Earthly  greatnefs  is  no  defence  againfl 
afflictions ;  great  men  arc  in  trouble  as  other  men  :  Neither 
*he  wealth  and  riches  of  this  ifobleman,  nor  his  pcwctand 


authority,  nor  his  honour  in  hit  co'intry,  iior  his  favour 
with  his  prince,  could  keep  off  God's  hand  either  ircci 
himfelf  or  from  his  fon  ;  I'ut  the  father  feeh  as  inucli  h/ 
fynipathy,  as  the  child  by  fenfe.  3.  The  caule  and  fpc  i  ■ 
occaiion  which  brought  this  nobleman  unto  Chi  ill  i  Ji'v:-  ■ 
in  gcueral,  an  affliction;  and  in  particular,  the  lickntf;.  n 
his  child.  Le:irn  lience,  That  greatis  the  fruit  and  proir 
of  afflictions  to  the  children  of  men.  Many,  v^i'.h  th':  r-i- 
bleman,  never  cometo  Chrill  till  they  ba  driven  by  the 
crols;  and  particulirly,  God  lan<ft:fies  the  ficltnefs  and 
death  of  near  and  dear  relations  (children  in  fpscial'  to 
bring  people  nearer  to  himfelf.  4.  This  nob!en)»n  was 
neither  faithlcfs  nor  faithful :  Had  he  been  tpiite  faiiiilcfs, 
he  had  not  taken  fuch  pains  to  come  to  Chrifl :  Had  lie 
been  faithful  he  had  not  limited  the  Son  of  God,  by  faying. 
Conic  Joiun  and hval  my  f»n  ere  he  die  :  Come  /iotvn,  as  if 
Chrid  contd  not  have  cured  him  nbfent ;  ere  my  Sort  Jic, 
as  if  the  fame  power  required  to  heal  him  when  lick,  could 
not  raife  him  being  dead  :  Lord  heal  jiiy /on,  had  been  a 
proper  fuitto  him  who  was  the  great  Phylician  ;  but  come 
down  y/nd  heal  him,  was  to  teach  Chrift  how  to  work.  He 
who  doth  whatfoever  he  will,  muftdo  it  how  he  will,  and 
when  he  will:  It  is  for  us  to  crave  and  receive,  not  to 
prefcribe  and  appoint.  5.  The  meeknefs  and  great  conde- 
I'cending  goodnefs  of  Jefus  Chriil :  Nowithilanding  the 
infirmity  of  this  poor  man,  our  Lord  fsys,  Go/Ayu'^v, 
thy  f  77  liveth.  Worthiwefs  in  the  crcaiure,  is  not  the 
motive  that  rules  Chrift.  Should  we  nicafure  our  hopc^ 
by  our  worthinefs,  there  was  noblelfing  to  be  hoped  lor; 
but  if  we  meafurc  them  by  Chrlft's  bounty  and  compaluoii 
there  is  no  blefling  to  bedefpairedof.  6.  How  Chrill  not 
only  anfwers  the  deilres,  but  exceeds  the  expectations  of 
this  dilh-efTed  ptrfon  ;  His  rcqufft  was  only.  Come  and 
heal  my  fan:  ChrliVs  aiifwer  was,  Co  tl.y  way,  thy /on  liveth. 
Our  heavenly  Fatheij.  when  he  doth  not  give  us  vh-it  we 
a/k,  gives  us  better  tlian  we  pfked.  We  .-.ft  what  we  think 
hell,  hut  God  gives  v.'hat  he  knowstobe  beft.  Chrill  here 
gave  a  greater denionflration  of  hisomnipotency  than  was 
craved.  Laftly,  With  one  word  dcih  Chrifl  heal  two 
patients ;  the  fon  of  his  fever,  the  father  of  his  unbelief. 
It  v;as  a  low  degree  of  faith  that  broiif;ht  the  father  to 
Chrifl;  it  was  an  higher  degree  that  fentliim  back  to  his 
fon;  but  highefl  of  all,  when  finding  his  fon  lieahd,  lie 
himfelf  believed,  and  his  whole  houfe.  if <7,-« hence,  ThtiC 
a  weak  faith  may  be  true,  but  a  true  faith  is  ajways  grow- 
ing and  increafing  :  //  liketht  path  cftkejujf,  that  jhir.eth 
niore  and  more  until perfef}  day. 

C  H  A  P.     V. 

AFTER  this  there  was  a  feau  of  the  Jews,  and 
Jefus  went  up  to  Jerufalem.  2  Now  there  is 
at  Jerufalem  by  the  fhoep-market  a  pool,  which  is 
called  in  the  Hebrew  tongue  Belhcfda,  having  five 
porches.  3  In  thcfc  lay  a  great  multitude  of  impo- 
tent folk,  of  blind,  halt,  and  withered  waiting  for  the 
moving  of  the  water.  4  For  an  angel  went  down 
at  a  certain  feafon  into  the  pool,  and  troubled  tho 
water ;  whofoever  then  firft  after  the  troubling  of  tho 

water 


'^/JR 


5r, 


JOHN. 


Chap.  v. 


water  licpped  in,  w.is  luade  whole   of  whatfoevcr 
tlireafi;  he  li^d. 

Tliis  dnpter  begins  with  a  ilcrcription  of  tlie  famous 
pool  of  Beclilnid.T,  wliofe  waters  were  ineiiicinal,  tocure  rhe 
lirlt  coiner  t  I'.ereiinto,  wh.ufocver  dileal'e  he  had.  Some 
tliinl:  this  \va^  etfec'ced  in  a  natur^il  way,  and  that  the  in- 
trails  of  the  facrificed  hearts  being  waflied  in  this  pool,  an 
healing  virtue  was  communicated  for  curing  the  palfy,  and 
fucli  cold  difeales  ;  as  perfoii&that  have  lame  and  withered 
h.inds,  are  at  this  day  directed  to  put  them  into  the  btUy  of 
a  beaft  newly  opened.  But  others  look  upon  the  healing 
virtue  of  this  pool  to  be  Uipernatural  and  miraculous,  be- 
caufc  it  cured  all  dil'eafes,  how  great  and  delperate  I'oever 
and  this  in  a  moment,  or  very  quickly  and  but  one  at  a 
time;  and  that  one,  the  firil  that  (tepped  in  only,  after  an 
angel  had  dcfcended  and  troubled  the  w  aters  :  All  which 
iiiew,  that  the  healing  virtue  came  not  from  the  goodnefs 
c.f  the  waters,  but  that  it  was  a  fupernatural  work.  Some 
think  that  the  miracle  of  this  pool  was  granted  to  the  Jews 
partly  to  ftrengthen  them  in  the  true  woriliip  of  God,  and 
to  confirm  them  in  their  religious  courfe  of  I'acrificing, 
againltthefcoflTs  of  theRomans,  whowere  now  their  lords; 
fuch  a  virtue  being  given  to  that  water  wherein  their  facri- 
lices  were  wont  to  be  waHied.  Z,^rtr«  thence, That  means 
ofGod's  appointment,  how  improbable  and  unlikely  foever 
nuifl  not  be  deCpifed,  but  awfully  admired,  and  thank- 
fully ufed;  although  the  way  and  manner  of  their  working 
be  not  underrtood  or  comprehended  by  us. 

15  And  a  certain  man  was  there,  t^-hich  had  an 
infirmity  thirty  and  eight  years.  6  Wlicn  Jefiis  law 
him  lye,'  and  knew  that  he  had  been  now  a  long  time 
in  that  cafe,  he  faith  unto  him,  Wilt  thou  be  made 
whole?  7  The  impotent  man  anfwered  him.  Sir,  I 
have  no  man, when  the  water  is  troubled  to  put  mc 
into  the  pool  :  but  while  I  am  coming,  another  ftep- 
ptth  down  before  me.  8  Jelus  faith  unto  him,  Rife 
take  up  thy  bed  and  walk,  g  And  immediately  the 
man  wa^  made  whole,  and  took  up  his  bed,  and 
walked  :  and  on  the  fame  day  was  the  fiibbath.  lo 
?  The  Jews  therefore  faid  unto  him  that  was  cured 
It  is  the  fabbatli-day  :  it  is  not  lawful  for  thee '  to 
carry,Mv  bed.  11  He  anfwered  them,  He  that  made 
me  whoh>,  the  fame  faid  unto  me,  take  up  thy  bed 
and  walk  P  i2Thenafked  they  him,  Whatman 
is  that  which  laid  unto  thee.  Take  up  thy  bed  and 
*walk  .■•  1  3  And  he  that  was  healed  will  not  -who 
it  was;  for  Jcfus  had  conveyed  himfelf  away,  a 
luultitude  being  in  that  place. 

It  was  very  commendable  that  therlch  nien  did  niH  en- 
grofs  this  pool,  and  the  benefit  of  it  to  themfelves,  but  fuf- 
Kred  poor  peoiile  to  come  to  it.  In  this  college  of  cripples 
a  jioor  man,  who  had  been  lame  thirty-eight  years,  was 
four  d,  who  wanted ftrength  to  helphimfelf,  wanted  money 
1(1  hire  iitliers,  and  others  wanting  mercy  to  help  him; 
Chr;U  i;:hci  pity  oiir||fns,   e"^  bccaufe  he  could  not  go   ;o 


health,  health  is  gracioufiy  brought  to  him,  and  that  by 
the  hanol  of  the  great  Phyilcian,  Chrill  Jefus.  A'c/f  here 
1.  That  not  only  are  men's  bodies  fubjeiH:  to  innumerable 
infirmities  and  difeafes,  but  it  pleafes  God  for  wifeends  to 
continue  fome  of  his  fervants  labouring  under  bodily  weak- 
nefs  for  many  years  together, yea,  evenall  the  day*  of  their 
life.  Here  is  a  poor  man  for  eight  and  thirty  years  together 
under  the  difcijiline  of  God's  rod  by  bodily  weakneh.  2. 
That  it  is  the  duty  of  the  afflicled  to  wait  upon  God  in  a 
dilligcnt  ute  of  all  means  which  God  has  appointed  for  their 
help  and  healing  :  As  to  trull  to  means,  is  to  neglec>  God: 
To  to  neglc(fl  the  means  is  to  tempt  (»od.  This  poor  man, 
no  doubt,  had  madeufc  of  the  means  before,  yet  waits  at  the 
pool  now.  3.  'J  hough  Chriit  well  knew  the  cife  of  this 
afflicted  pcrfon,  and  wanted  no  information,  yet  he  aflts 
him  if  he  s\ill  be  made  whole?  to  make  him  fenlinle  of  his 
mifery,  to  quicken  his  detires  after  healing,  and  to  raife 
his  expedations  of  help  from  him.  -Though  Chrift  knows 
our  wants,  yet  he  takes  no  notice  of  them,  till  we  make 
them  known  to  him  by  prayer.  4.  The  time  when  Chrill 
wrought  this  miracle  of  healing  upon  the  impotent  man, 
it  was  ujjon  the  fabbaih  day  ;  and  as  an  evidence  of  the 
certainty  of  the  cure,  Chrill  bids  him  take  up  his  bed,  und 
ivalJi.  Our  Saviour's  miracles  were  real  and  beneficial, 
they  were  obvious  to  the  fenfe,  and  would  bear  the  exami- 
nation of  ail  perfons.  The  miracles  which  the  church  of 
Rome  boad  of,  will  not  bear  the  examination  ofour  fenfes 
Their  great  miracle,  tranfubllaniiation,  is  fo  far  from  being 
obvious  to  fenfe,  that  it  contradifis  the  itn\'e  and  reafon  of 
mankind,  and  is  the  greatefl  affront  to  human  nature  that 
ever  the  world  was  acquainted  with.  And  our  Saviour's 
working  this  and  many  other  miracles  on  the  fabbath  day^ 
was  for  the  teftification  of  the  miracles  to  all  petfons 
that  would  take  notice  of  them.  5.  How  iinjullly  the  Jews 
tax  the  cripple  that  was  healed,  with  the  breach  of  the  fab- 
bath, for  taking  up  his  bed  and  walking  on  the  fabbath- 
day  ?  whereas  the  law  only  forbade  carrying  burthens  on 
the  fabbath  day  for  profit  in  way  of  trade  :  But  this  man's 
carrying  his  bed,  was  a  teftimony  of  God's  goodnels  and 
mercy  roa-ardshim,  and  of  his  gratitude  towards  God. 
Hypocritical  and  fiiperfticioiis  perfons often-times  pretend 
much  zeal  for  obfervii.g  the  letter  of  the  law,  little  refpeft- 
ing  the  moral  fenfe  andfignificationof  it.  Befides,  our  Sa- 
viour has  a  mind  to  let  the  Jews  know,  that  he  was  Lord 
cf  the  fabbath,  and  that  he  hath  power  over  it,  and  could 
dilpenfe  with  it  as  he  thought  good.  Laftly,  The  great 
modtfty  and  humility  ofour  blefled  Saviour,  how  hateful 
all  ollentation  and  vain-glory  was  unto  him  ;  for  having 
wrought  this  famaus  miracle  before  the  people  at  a  public 
time,  the  feaft  of  thepalTover,  to  Ihun  all  applaufefrom  the 
muliitude  he  convt^s  himfelf  privately  av.ay  from  them  ; 
Jrfiis  conveyed  j-Amf.  If  U'xay,  a  tnultituae  hthsgiti  that  place. 
Our  Saviour's  bulinefs  was  to  do  much  good,  and  make 
but  litile  noife  ;  he  fought  not  his  own  glory. 

1 .{  Afterwards  fefus  findeth  him  in  the  temple, 
and  faid  unto  him.  Behold,  thou  art  made  whole:  fin 
no  more,  left  a  worfe  thing  come  unto  thcc. 

Thefe  words  ar?  our  Saviour's   feafouable  advice   and 
couiifil  to  the  poor  impotent  cripple,  whom  he  had  mira- 

cukufiv 


Chap.  v. 


St.      J    O    H     N, 


0^ 


V 


culouflyreftoreJ  tohealili,nn<ironndoefs.  Whence ohjlrve, 
I.  'Ihe  perfon  adnioiiifiiing,  Je/ut;  he  ihat  had  been  his 
phyfician  before,  is  his  iiioniror  and  teacher  now  :  Hehold, 
ih'jii  art  mails  whole  ••  /in  ui  iwirc.  Oh  how  nuich  it  is  tlie 
duty,  but  how  IcldDin  the  prnclife,  of  thole  wlioin  God 
in.ikes  indriitnents  for  recovering  bodily  health,  to  put 
their  patients  in  mind  of  their  obligations  to  thaiik'.'uineit 
and  new  obedience  !  Thus  did  oiir  bavinur  here.  1  he 
recovered  man's  phyfici-in  gavehitn  iiifiruiifion  :  His  healer 
became  his  monitor.  Sin  no  more.  2.  The  perfon  admo- 
iiilhed,  the  recovered  cripple  :  Thou  art  nuide  whole.  But 
what  was  he  ?  Not  a  difciple,  not  a  believer  ;  Fnr  he  that 
.was  healed,  vj'i/l  not  viho  Jcjlis  ivas,  ver.  13.  tfe  knew 
not  Chrilt,  therefore  believed  not  on  hini.  and  yet  was 
healed  by  him.  Thence  learn, That  there  are  ni.iny  out- 
ward mercies  and  common  blefl'ings,  which  Chriit  bcftows 
upon  thofe  that  have  no  fpiritual  knowledge  of  him,  or 
favinp;  acquaintance  with  him.  The  man  that  was  healed, 
w'tjl  not  who  it  wat  Ihat  had  healed  him.  3.  Th»  place 
where  Chrift  meets  this  his  recovered  patient ;  not  at  the 
tavern,  bnt  in  the  temple  returning  thanks  to  God  for  his 
recovered  health  :  V'hen  God  fends  forth  his  word  and 
healeth  us  it  i's  our  duty  to  niake  our  firfl:  vifit  to  God's 
houfe,  and  to  pay  our  vows  in  the  great  congregation  and 
found  forth  the  praifea  of  our  great  and  gracious  deliverer. 
4.  The  ciriuaillances  of  time  vvlien  Chrift  found  him  in 
the  temple,  loon  after  his  recovery,  afterwards  Jefus 
finJt'th  him  in  the  ttniple.  We  muft  not  be  clamorous  and 
importunateto  receive  mercies,  and  dumbandtongue-tjed 
in  retmiiing  thanks;  but  make  hafte,  and  not  delay  the 
time  to  pay  our  acknowledgments  to  him  that  healeth  us. 
H.  'llie  admonition  iti'elf ;  Behold  thou  art  made  whole,  (in 
no  more  ;  If/?  a  worfe  thing  come  upon  thee  ;  where  onr  Sa- 
viour adinonidics  him  of  the  greatnefsof  the  mercy , Behold 
th'ju  art  made  whoL-  •  and  fubjoins  a  cautionary  dipeifticn. 
Sin  no  more.  Where  it  is  necefiarily  implied,  that  lln  is 
always  the  deferving,  and  oft-times  the  procuring  caufe  of  a 
perfon's  affliftion's  and  calamities  ;  and  that  the  beft  and 
i'ureft  way  to  prevent  the  return  ofjudg;iientsand  calami- 
ties to  a  perfon,  is  for  a  perfon  to  return  no  more  to  (in  ; 
Hin  no  more,  lefl  a  worfe  thing  come  upon  ih:e  ;  where  it  is 
farther  implied,  that  Almichty  God  has  forer  plagues  and 
feverer  judgments  in  (lore  for  thofe  Tinners  u  ho  go  on  oh- 
ftinarely  in  a  courfe  of  fin  and  rebellion  againft  God,  not- 
withftanding  all  the  fignal  rebukes  of  his  avenging  angpr. 
From  the  whole,  note,  I'hat  when  the  Lord  doth  gr.icioufiy 
heal  a  perfon,  or  a. people,  ir  is  a  mercy  to  be  much  ob- 
ferved,  and  thankfully  acknowledged. 

1 5  The  man  departed,  and  told  the  Jews  that  it 
was  Jefus  whicli  had  made  him  wlic'e.  16  And 
therefore  did  the  Jews  perfecute  Jefus,  and  fought  to 
flay  him,  becaule  he  had  done  theic  things  on  the 
Jabbath-day.  ,,    - 

Alter  the  manunderftood  who  his  henler  aiid  be.nefaSor 
was,,  he  went  and  tol:'.  ihe  lirwiih  magiUrates  it  was  Chrift 
that  had  healed  him.  TLis  i,2  C\\-,  not  with  any  evil  de- 
fign,  no  doubt,  to  inform  againft  him,  and  ftirup  thejews 
10  perfecute  him;   but  defirous  to  publifli  whatClniAliad 


done,  to  his  honour,  and  to  direct  others  to  ir.r.kc  nfe  of 
him.  Learn  thence,  That  it  is  the  du'.y  of  all  thofe  tliat 
have  experienced  the  power  and  jiity  of  Chrift  the i\i(e!vc  : 
to  proclaim  and  j;iibli/li  it  to  otlitTS,  to  the  intent  that 
all  that  need  him  may  expcritiKC  help  and  iiealing  ir":n 
lii/n.  Thisfcemsto  be  the  poor  man's  ddign  :  But  be- 
hold the  blindncfs,  obiliiiacy,  and  malice  of  tiic  Jews,  wh<i 
perfccuted  Chrift,  and  fought  to  kill  him  for  doing  good, 
and  healing  a  cripple  that  had  been  thirty-eight  years  fci  •. 
7heref-ire  aid  the  Jews  perfecute  J efus,  andjhught  to  ft.iy 
him.  Yet  obferve  the  cloke  and  pretence  ihcy  have  for 
their  malicious  perfccution  of  our  Saviour;  namely,  the 
fuppofed  violation  of  the  Sabbath-day  ;  They  fought  to  (ley 
him,  hecaufe  he  had  done  thcje  things  on  the  fahhath-day. 
Learn  hence,  That  great  cruelty  againft  Chrift  and  l)is 
members,  has  always  been,  and  ftill  is,  mafked  and  dii- 
guifed  with  a  fair  pretence  of  zeal  for  God  and  his  com- 
mands. The  Pharifees  mortally  hated  our  Saviour,  there- 
foie,  they  cover  their  malice,  and  traduce  him  as  aprofaner 
of  the  fabbath,  and  feek  to  take  away  his  life. 

17  ?   But   Jefiis  anfwered    them,   My    Father 
worketh  hitherto,  and  I  work. 

From. this  verfe  to  the  end  of  the  chapter,  we  have  our 
Saviour's  apology  for  his  working  the  foregoing  cure  on 
the  iinpotent  man  on  the  fabbaih-ilay.  And  the  chief  ar- 
gument he  inlifts  upon,  is  drawn  from  his  unity  and 
equality  in  nature  and  operation  with  his  Father  :  /Is  th;; 
Father  worketh,  fays  he,  fo  I  work.  Here  he  fpeaks  of  hini 
felf,  not  as  a  fervant,  or  inftrumcnt  in  the  Father's  hand, 
but  as  the  fellow- worker  sviih  the  Father,  both  in  the  works 
of  creation  and  in  the  woi  ks  of  providence  and  preferva- 
tion  alfo.  Learn  hence,  1.  That  though  Almighty  God 
has  long  fince  ceafed  from  the  work  of  creation,  yet  not 
from  the  work  of  prefervation.  My  Tatherworketh  hitherto; 
not  by  creating  new  kinds  of  creatures,  bnt  by  upholding 
and  preferving  what  he  has  .Tlready  created.  2.  That 
Chrift  the  Son  of  God,  is  joined  with,  and  undivided  from 
the  Father  in  working.  As  the  Father  created  all  things 
by  him.  (not  as  a  man,  and  an  inftruinent  in  his  Father's 
hand  ;  for  then  he  was  notfuch)  but  as  his  ftllow-worker, 
being  equal  in  nature  and  power  with  the  Father;  in  like 
manner  as  theFatherpreferveth,fuftaineth,governeth, and 
upholdeth  all  things,  fo  doth  Chrift  ;  the  Father'*  action* 
and  hib  being  the  fame.  iMy  Father  w.tkcthhith'ert',,  and 
I  work. 

18  Therefore  tlie  Jews  fought  the  more  lokill 
him,  becaufc  he  not  only  had  broken  the  fabbath, 
but  faid  alfo  that  God  was  his  Father,  making  him 
feJf  equal  with  God.  igThen  anfwered  Jefus  r.nd 
faid  unto  thcm.Venly,  verily,  I  fay  unto  yon,  The 
.Son  can  do  nothing  of  himftlf,  but  w]iat  he  fccth 
'thi  Fa.tlicr  do  :'for  what  things  foever  he  doeth,  thefe 
alfo  doeth  the  Son  likewife.    ' 

Olfervc  here,  The  Jews  inftead  ofbeing  fatiifiecl,  were 
the  more  enraged  ;  not  only  bcraufe  he  had  violated  the 
fabbath,  (as  they  pretended)  by  healing  the  cripple  on  the 
fabbath- day,- bin  becaolc  thrift  iiad'afierted,  th.at  GoJv.is 

r'.s 

i  T 


yp 


St.      JOHN 


Cj»Ar.  r. 


his  Father  in  »  ppciir:.r  mannf r,  and  maiJe   h'in'"tif  eqiKiI 
»iih  GcxJ.     Our  S.iviour  ihertfore  goes  on  to  afTrrt  his 
fqiijlity  and  coojuflion  with  the  Father  in  his  operations 
«nJ  woiVings  ;   wliiih  doth  at  oticej'illify  his  work  on  the 
fabbath-day,  and  prove  hiinft  If  to  be  truly  and  really  God. 
No.v  tiur  holy  Lord,  to  prove  himf*!t' tqiial  with  God  the 
F.nhrr,  prodiicss  firit  nt.my  aigunients,  to  vcr.  31.   then 
ailcdj^es  the  tcilimony  of  many  "Aiiiufles  to  the  c,n\  of  the 
chapter.     Our  Saviour's  firft   argument  to  prove  hiinfdf 
tq'j.il  wiih  the  Father  in  efience  and  iiature^is  this, that  the 
Father  and  he  are  (qii.il  in  operation,    in  will  and  confent 
f jr  ".'orkin '^ ;   that  the  Son  djih  all  that    the  Father  doth 
and  the    Father  doth  nothing  without  the  Son,   ver.    19. 
The  Siin  candin'.thlngnf  I  im/flf ;  ihat  i<^,   as  man,   :i»  the 
Meffia',  and  as  Mediator,    he  could  do  nothing'  of  liiinfelf. 
liis  perfecl  obedience  to,  and  compliance  witli  the  will  of 
his  Father  thrt  lent  him,  would  not  fudVr  him  to  do  any 
thing  without  him  ;  but  as  God,  he  could  do  all  things  <if 
hitnfelf.     Learn  htnce.    That  it   is   an  undeniable    proof 
ih.it  the  Father  and  the  Son  are  one  in  nature,  eflenceaiid 
being  :   in  that  they^re  infeparable  and  undevidcd  in  ope- 
ration and  working  ;     What    things  f'jcvrr  the  Futher   dolh 
thc/e  alp)  tf'jih  ike  Son  Itkew'^p  ;  and  the  Son  d'jth  nothing  'f 
blmftif,  kut  what  hefetth  the  Father  do  .•  Tht  refbre  Father 
atid  Son  being  equal  in  operation  and  working,  are  equal 
in  nature  and  beihg  ;  and,  confequently,  both  enVntially, 
truly,  and  really  God  ;  Therefore  the  Ariansof  old,  and 
the  Sociniar.s  at  this  day,  are  wide  wlunthey  produce  this 
text,   The  S:n  ran  do  nothing  'fhim/i  1/,  to  prove  that  Clirift 
is  not  equal  with  God  the  Father.   'I'hey  forget  or  iiegleJt 
to  diftinguifh  bctwen    his  divine  nature,   which  could  do 
all  thing",  and  his  mediatorial  office,   which  could  not  do, 
but  what  the  Father  that  lent  him  had  appointed  him  to  do. 

20  For  the  Father  loveth  the  Son,  and  fhareth 
him  all  thini^s  th  it  himfclf  tdoeth  ;  and  he  will  Ihew 
iiirn  greater  works  than  thefe  that  ye   may  marvel. 

The  fecond  argument  which  CMir  Saviour  produces  to 
prove  his  unity  in  nature,  and  equality  in  (iperaiion  with 
the  Father,  i'  drawn  from  that  fpccial  love  u  hich  the  Father 
beareth  to  the  Son;  which  inclines  him  to  communicate  all 
things  ro  him  by  a  divine  and  ineffable  communication. 
Learn,  hiiice,  i.  That  God  the  Father  loveth  JeCus  Chrift 
his  Son,  with  an  efTencial,  natural,  and  neceflary  love,  as 
being  the  fubftantial  image  of  himftlf,  and  tke  fplendour 
ind  brightnefs  of  his  glory.  The  Father  Ivvtth  th;  Son  ; 
that  is,  with  an  eflVntial,  eternal,  and  ineffable  love.  2. 
That  the  Father's  love  to  Chrifl:  was  communicative  ;'  the 
Father  communicated  his  effence  and  nature,  his  wifdtm 
and  poA'cr  for  operation  to  the  Son.  The  Father  Jljevjeth 
the  Son  all  things  that  himftlf  doih  :  namely,  by  a  divine, 
inconrciv.ible,  and  unfpeakable  comiiiunication. 

21  For  as  the  Father  raifelh  up  the  dead,  and 
quickencth  them;  even  fo  the  Son  quickeneth 
whom  he  will. 

A  third  argutirent  proving  Chrift  to  be  God,  and  equal 
viih  the  Father,  is  licre  produced  ;  namely,  his  raifiiigof 
the  dead  :  He  is  joined  AJth  the  Father  in  thtc  woik,  ai'.d 


rqnal  with  h'ln  .-  /</  tte  Futhr  fir<lenrd'Kt<<m  he  pi  afrih* 
[■)  dith  the  S',n  udtm  fe  ti-lll;  dr.t  if,  r<  t  as  tht  Father'* 
irflriiment  but  as  a  principal  age  nt ,  by  lie  lame  3u  hority» 
with  the  like  abfolute  (reedi  m  <t  will  wh'th  the  F'ather 
ufes,  beinga  foveriegn  ardindipent'ent  leirg,  asthe  Fn- 
ther  is  ;  Aj  tie  Father  raifeth  th:!  deiid,ttni  quuken^th  thitr, 
fo  the  Sen  ^uukentth  vhimhewll'.  1  his  is  nioie  than  ever 
w  as  fa-d  by  prophet  i  r  apofile,  that  he  did  Inch  works  at 
his  will,  ludtn  hence,  i.  I  hat  quiikening  or  rn  ill  tig  of 
the  dead,  is  an  aft  of  oniiiipottiiy,  and  proper  to  God 
only  ;  The  Father  ratftth  the  di^ud,  ond  qulcktncth  thcrr. 
1.  1  hatChrift's  power  to  riife  the  dead  as  well  as  the  Fs- 
thcr's,  is  a  proof  of  his  « quality  with  his  Father,  and  an 
evidence  of  his  being  truly  ai.d  rea'y  God  >  the  Sen  quuk- 
entth  ivh'jm  he  will. 

2  2  For  the  Father  judgeth  no  man  ;  but  hath 
committed  all  jud^^ment  unto  the  Son  :  83  That 
alltaen  fhould  honour  the  Son,  even  as  they  honor 
the  Father,  He  that  honoureth  not  the  Son,  honoix- 
eth  not  the  Father  whieh  hath  fent  him. 

A  Fourth  inflance  of  Chrift's  Godhead,  and  proof  of 
his  equality  with  the  Father,  is,  That  it  is  his  «oik  to 
judge  the  world  ;  The  Father,  fays  Chrhy,judgtj  no  man  ; 
that  is,  no  niJ-n  without  nie,  but  all  mt  n  by  me,  to  thii 
intent.  That  (ilhnenfl.'iuld h'.n'iur  the  f  en,  (Ten  as  they  homr 
the  Father  ;  that  is  liontiur  him  with'he  fame  faith,  love, 
fear,  worOiip,  that  is  due  and  payable  toCod  ihe  Father. 
H<nce  Irait;.  i-  Thnt  Chri',  as  God,  haih  the  a6rolute 
power  of  life  and  death,  of  abfolution  and  condemnation, 
uhch  heexecntrsin  conjunfliou  wiif:  his  F-ther.  2.  T  hat 
hiivini;  this  poA  cr  of  judging  the  world  with  the  Father, 
doth  lliew  that  the  fame  glnry  is  due  to  him,  which  is  due 
unto  the  Father.  Jil  nun /Jyutd hcn'jkr  the  Sen,  even  as 
they  Innour  the  F»thtr.  3.  1  hat  fuch  as  pretend  to  horour 
Chrifl,  but  ccny  iiim  to  he  Cod,  equal  with  the  Father, 
withdraw  the  highifl  honour  from  him  ;  and  f-Jch  aswith> 
draw  the  honour  fi  oin  the  Son,  ili  ny  it  to  the  Father  v\  ho 
will  not  be  honoured  but  in  and  through  honouring  of  the 
Son.  This  text  fpeaks  drc.id  and  terror  to  the  Socinians 
who  pretend  to  hoi.our  Chrifl,  but  not  with  the  fame 
honour  with  which  they  preieml  to  honour  the  Father:  In 
God's  account,  they  honour  him  not  at  all  ;  Fcr  he  that 
hon'.urtth  net  ihe  ^r,nj!on',M  eih  net  the  Father,'  True  they 
nrsy  to  Chrill,  and  give  him  divine  worfhip,  though  they 
believe  him  to  be  a  creature;  but  w  hat  is  this  but  idola'ry 
to  wordiipthat  which  by  nature  is  not  God,  andtodoihat 
to  a  creature,  which  God  rt  quires  tobegi\tn  ;o  himfclf, 
having  faid,  Afy  glory  lu-ll  J  net  give  to  another  i  Il'aiah' 
xlvi.i.  2.  Divine  honour  can  only  be  due  to  a  di\ine  per- 
ron ;    that  if,  to  him  that  is  God  UlelTed  for  evermore. 

24  Verily,  verily,  I  fay  unto  you,  Hcthatheareth 
my  word,  and  believeth  on  him  that  font  me,  hath 
cverlaftin  J  life,  and  (hall  not  come  into  condemna- 
tion ;  but  is  paffcd  from  death  unto  life.  25  Verily 
verily,  I  fay  unto  you,  The  hour  is  coming  and 
now  is,  when  the  dead  fltall  hear  the  voice  of  the 
Son  of  God :  and  they  that  hear  fhall  live.  2G  For 


CUAP.    V. 


St.      JOHN. 


S3' 


as  the  Father  hatli  life  in  himfcif ;  fo  hath  he  given 
to  the  Son  to  have  lifi  in  hi  nfclt";  27  And  hath 
given  him  autliority  to  execute  juJ^mont  aUo  be- 
ciofc  he  is  the  Son  of  man. 

M<  re  \vc  have  a  fifth  eviilence  of  Chrift's  Godhead, and 
f  quality  w'ulithe  Father;  n.imcly,  that  he  is  the  author  of 
fpiritu.il  anil  etern.1l  life  to  j11  th.it  believe  011  him.  He 
^lat  with  a  fuiitainor  lite  eqi.tl  '.^ith  the  F.itlier,  andcom- 
inniiicated  to  hi'ii  fr  im  the  F-ith^T,  is  God  :  but  Chrift 
hj'h  tliis  ver  26.  r,r  as  the  Fjthe'  hath  life  In  himj'ilf,  fo 
ij  hat  g'tvfn  to  the  V-iji  tt  havr  if-  in  hiwftlf.  Again,  he 
that  h.uli  aiitiiority  to  ex'  ca;e  j.idj^meii's  ujinn  angeU  and 
men,  is  Cod  ;  and  Chr.fl  h.iih  (uch  autliority,  ver.  ■27. 
He  hiith  giv  H  him  ji/thori/y  tu  execufe  jtidgrtunt.  Farther, 
hchjt  with  hi  •-voice  quit  ken  th  andin.iki'thalive  them  that 
hear  it  i'  Goil  ;  and  Chiid  doth  thi«,  ver.  25.  The  deud 
fl\ill  hear  the  vnice  rf  the  "^n  f  G ,d  e>id  live.  The  dead, 
thitis,  I.  'Ihe  fpiritually  di':itl,  fiich  as  are  (if  ail  in  *ief- 
p..{res  and  fins  :  ih'  fe  hear-Mj^  ilie  voice  ot  Chriil  in  the 
Biinillry  of  the  word  Ihall  1  ve  a  life  (if  gr>ice  on  earth, and 
a  life  of  n'ory  in  heaven.  2-  Such  as  are  co'por.illv  dead 
«lfo  ;  thefe  i^re  likewiff  qu'tkened  and  raifid  by  Chriil  as 
God.  /.fflrf  hence,  i.  'ihat  Gcd  the  Fathir  hath  enin- 
mnnicated  to  Chr.ft  his  Son  a  power  to  qiiitki'n  and  en- 
liven fnti)  as  are  f|iiritually  anil  c()r|irally  dead.  2.1  hat 
the  F.iiher's  coniir'iniii.arinii  ihi'-po.\er  to  the  Son  irgues 
no  inf  quality  or  inferiority  to  the  Son,  but  he  harh  the  f  .ine 
lire  nitinitely,  indi  pendantly,  and  equally  \siih  the  Father 
vs  thr  Futhcr  hath  it,/n  hath  the  ^m  .  the  Father  h  \<\\  it 
inh  Mirelf,  and  fo  hith  the  Son  alfo  :  therefore  the  Son, as 
ve!!  IS  the  Farh^r.  iseflVntially  and  truly  d'd.  3  Others 
by  the  dead,  uiiderltand  ihofe  w  hoin  Chriil  raifed  from  'he 
dead,  when  he  himftif  arofe.  Wh  ti  many  of  tlie  bodies 
of  the  fJint^  arofe  with  him,  Matt,  xxvii.  it  bemi;  faid, 
The  h'jur  ni-uis,  &c.  Dr.  Whithy- 

2S  Marvel  not  at  this ;  for  the  hour  is  cominsr, 
in  th3  which  all  that  are  in  thegraves  fhall  hear  his 
voice,  eq  And  {hall  come  fortji,  they  that  have 
done  good,  unto  the  refurrcftion  of  life  ;  and  they 
that  havs  dona  evil,  unto  the  rel"urre£lion  of  dam- 
n.>tion. 

Our  Savi'our,  finding  the  Jews  ama^.ed  :ind  afloniOied  at 
Mr  dclaring  hisfoveregn  and  fupr<"me  authority  and  power 
toqtiifkfn  -nd  rs'fe  \ihom  he  pleafid  from  the  dead,  doih 
ill  thefe  verfes  a.Ture  them,  ihjt.  there  nould  be  a  pener.il 
refurredl'.on,  and"  an  uniierfal  day  of  judgment  both  of  1  lie 
i:jjhteou3and  th"  wicked;  and  a  future  dirtrilni'ion  of  re- 
wards and  punifhrtienrs  in  another  life,  accorc'in  ^  to  men's 
.nctipns  here  in  thi«  life.  /■Ill  that  are  in  the  gi  ai'es  Jhall 
k.ar  his  voice,  andjhall  ameft.rth.  Here- W/Zc.  i.il'he 
ccrt.iiniy  and  .univerfality  of  the  rcfurreflim  of  t'le  desd 
declared  :  7^e  hour  is  cuniing,  in  which  all  thai  are  in  the 
graves  Jlh>ll  Ci^Me  f'.rth.  2.  Tne  powerful  and  efficacious 
means,  by  which  this  great  and  fudilen  chjngs  fliall  be  ef- 
ffrt  d  and  acconijiliihecl  in  the  mon".ir,gof  the  refurredinn 
miTicly,  tltc  o-nnipo'ent  'vpice  of  Chr.ll  :  All  that  are  in 
t '  -  '•  .rt''  -'Jh'rfl  h^ifi^'hh  v'lte,  aptt /ha't  co'ne  forthri .  Hef  e 


are  the  d'/firrcn"  ends  of  the  refurreifiion  dec'arei',  accflrd* 
ing  to  the  d  ffi-rence  ofpcrfons  which  (hi!  ihtn  be  r.dfed, 
good  and  bid:  7 ho/'e  that  have  djne gtod.lo  the  r.JurrtfU.n 
of  lift-  ;  and  thif'e  that  bitvi  d'tne  evil  to  the  refurreiHon  of 
damnation.  Learn,  1. 'Ihat  there  ihal!  rertjiidy  be  a  re. 
furreftion  of  the  body.  2..  Th  it  all  in  the  gr.ives  (lull  be 
raifed,  though  not  all  alike  ;  the  wiiktil  (lull  be  foifed  by 
the  power  ot  Chriif,  as  their  judge  :  '1  he  righteous  fljall 
be  raifed  hy  virtue  of  iheir  uu'on  with  Chrift  as  their  head. 
3.  According  as  men  live  in  this  world,  and  j  0  out  of  it, 
lothey  w  fllbt  fuundat  the  reforrcclion,  withoui  a  ly  ch.oige 
of  their  {l;itc-,  there  will  thtvi  be  only  two  furtsofperfons 
good  and  'o.id.  All  that  have  do^e  good,  how  fipall  (oever 
the  degtf  e  ofthf  ir  goodnefs  h;  th  jeen,  Mi^ll  be  rewarded 
and  all  thit  have  done  evil  (h.  11  ic  everljllmgly  ptirwlhed; 
for  all  prrfons  flidl  be  eternally  happv,or  intolerably  m"i- 
ferahle  in  theother  worM,  accordingvas  thty  manage  their 
deportment  and  behaviour  iiiihis  life  :  They  that  have  dine 
good,  (hiilt  go,  &c. 

30  I  can  of  mine  own  fcif,  do  nothing  :  as  I  hea^ 
Ijud.^e,  and  my  ju. lament  i.s  jufl  ,  bec.iufe  I  fcek 
not  mine  own  will,  but  the  willof  the  Father  which 
bJ4:h  fent  me. 

Here  Chrift  declare^  »n  the  Jew?,  and  in  tlrm  all  mi:i- 
kind  th;it  they  might  alTure  theinfelvei  his  judgment  would 
be  excftly  righteous  becaufe  he  had  no  pri^'^ite  will  or 
p-nve  ■  of  his  own  contrary  ro  or  difT  rent  from  his  Father. 
Lrarn  hence,  '1  hat  the  Lord  Jeiu  Chrift  being  the  fame 
in  efif.  nee  and  n.iture,  in  power  and  operatun  with  the 
F.ithi"r,  had  no  private  will  orinircft  ot  his  oi.v  n.but  ac'^ed 
a'lihings  a^.  God,  in  coordinjtion  wi'hihe  Father  :  and 
as  man,  in  (u'iordination  to  him  :  /  can  rf  my  v.unflf  do 
nhthint;  .•  that  is,  neither  as  God,  nor  as  Mediator  ;  not  as 
Go  I,  tor  God  the  F.itlu"r  and  Chnft  being  one,  equal  in 
po.^er,  wh:it  otie  perfon  did,  tlie  other  doth  :  not  aj  Me- 
diator, for  fo  Chriil  finilhed  the  woik  which  his  Father 
gjve  hiin  to  do;  the  will  of  the  F.ither  anel  the  will 
of  Chrirt  being  both  one.  As  Chrift  was  fent  hv  his 
Father's  order,  fo  he  was  altrgether  guided  by  his  Fathers 
\\ill,   wherewith  his  own  will  exactly  conciirrtd, 

31  If  I  bearwitncfs  of  myfelf,  my  witnefs  is  nof 
true.  32*1  There  is  another  that  beireth  witnefs 
of  me,  and  I  know  that  the  witnefs  which  he  wit-- 
neffeth  of  me,  is  truc^ 

Our  bleffet^  Saviour  hjvingprodiiced  tliefe  five  foregoing 
arpumtnts  to  prove  his  unity  m  elT'.  nee,  anel  his  equality  in 
p<iwer  with  the  F.ither,  corrcs  now  to  the  end  of  tiie 
<h.ipter  to  produce  fevernl  teftimonies  for  the  proof  of  it; 
and  the  firft  of  them  is  the  teftimony  of  God  his  Father  ; 
There  if  another  tf'at  h-areth  witrc/s  of  me,  whofe  iviln.fs  is 
true.  Kow  the  F.ither  hjd  lately,  ntChrift'>  bjptilin,  by 
a  voice  from  heaven  declared  him  to'.^e  hi^btliAed  Sen  in 
whom  he  was  well  pleated  ;  which  liluftricus  teftiin.  ny, 
given  to  Chrift,  they  hajnot  rPg.Trd'el,  Zr</«  hence, T  hal 
as  C'hi  ift  came  into  the  world  in  obedif  ncc  to  hi-i  Fuller, 
and  bear  ^^ilncfs  v  him  ;  f<>  d-d  t'e  Fa'her  honour  Irai, 
ar»d  Siftrwitivefi  of  hun^  and  h^s  tcltiinonv  coijceinng  Ii.s 
'  i~yii 


:33^ 


St.        J     O     H     K. 


Chap.  v. 


Son  is  undoutjttd?y  iiJC,  end  to  be  depended  and  reftfd 
upoii  ;  For  we  make  the  h'ather  a  liar,  if  wc  do  not  depend 
upon  the  record  svhich  he  hath  given  of  his  Son. 

33  Ye  fcnt  unto  John,  and  he  bare  wilnefs  unto 
the  truth.  34  Jiiu  I  receive  not  teltimony  from 
man  :  but  theic  thiri'js  I  fay,  that  ye  might  be  faved. 

The  fccond  teflimony  toproveChrift  to  be  the  MeJTias, 
was  that  of  John  the  B.iptill.  We  re.id,  John  i.  19.  how 
the  Jlws  fcnt  to  cnquirc-of  him,  Whether  he  were  the 
Chrill,  or  not  i  and  he  denied  it,  anvl  pointed  tojefus, 
i'jy'ing,  BtrlyJd  the  fa:>:li  of  God  :  yet  would  not  the  Jews 
abide  by  this  teftimony  of  John  concerning  the  MeiFias. 
Neverthelefs,  fays  Chrill,  J  receive  noteJttm'jnyfr(,m  John: 
that  is,  "  John  by  his  teHimonv  added  nothing  to  me;  I 
was  whatl  was,  and  /  am  'jjhat  I um,  before  John  tcdified 
of  111?,  and  iiuce.  "  Learn  hence.  That  thedlvinity  of 
Chrift's  pcrfon,  and  the  verity  of  his  dodrine,  needs  no 
man's  teltimony  for  the  confirmation  of  it,  being  fulficient- 
ly  confirmed  by  Chrill's  own  authority,  and  his  Father's 
ttfliinony  :  I  receive  not  tefiimony  from  man  •  that  is,*'  I 
need  if  not,  I  defire  it  not  npon  my  own  account,  but  upon 
yours  only,  thu  upon  the  credit  of  John's  teilimony  ye 
might  believe  in  me,  and  be  faved  by  lue  ;  7/uy'e  things  I 
<y  that  ye  might  be  faved." 

35  He  was  a  burning  and  fhining  light  ;  and 
ye  v.'cre  nilHng  for  a   fealon  to  rejoice  in  his  light. 

NrJehcre,  John's  charafter.  and  the  people's  c.irnage 
I.  John's  thnr.-!(fter  ;  lie  was  a  light,  a  burnlnf;  andfhinlr.g 
light  ;  He  had  in  him  a  light  of  knowledge,  to  enlighten, 
direct,  and  Comfort  others;  and  this  his  knowledge  was 
accompanied  with  zeal  ;  lie  was  a  burning  light  in  hi«  doc- 
trine, and  a  Paining  lamp  in  his  converfation  ;  he  had  the 
light  of  knowIedi^;e  in  his  head,  the  warmth  of  2eal  in  his 
heart,  and  the  influence  of  both  in  his  life.  Learn  hence. 
I.  That  ihofe  whom  God  calls  to  the  oiSce  and  work  of 
theminiflry,  he  fnrniflies  with  abilities  and  endowments 
fuitable  to  their  great  employments ;  he  endows  them  with 
a  light  of  knowledge,  which  is  animated  by  the  heat  and 
warmth  of  zeal.  1.  That  ininifterial  gifts  a. id  abilities 
are  not  beftowed  alike  upon  all,  but  difpenfed  varioally.— 
All  are  lights  according  to  their  meafure,  but  all  are  not 
equally  b-.irniiig  and  liiining  lights  for  proportion  and  de- 
gree. 3.  'J  hat  the  brighteft  burning,  andcle.nreft  ftiining 
lights  in  the  church  of  Chrift,  have  but  their  ti:nc  in  this 
world  ;  they  arefubjeft,  as  well  as  other  men,  to  the  com- 
mon condition  of  mortality,  and  the  lamps  of  their  lives 
burn  outthefafler,  by  lighting  others  to  heaven.  John 
was  a  hurtling  and  fhining  light  ;  but  now  is  put  out  and 
pone.  Notei.  As  John's  chara^fter,  fo  the  people's  car- 
riage :  Te  'xerir  rjllltng  fr  afeafw  ti  rtjnke  In  his  light. 
ITei-e  is  a  threefold  gradation;  tUcyrejoictd,  they  rejoiced 
inhis  light,  and  they  rcjmcedf.raffafm.  I.  They  rejoiced 
The  word  fignifies,  lei.p«d>  for  joy,  and  danced  about 
him  as  chihhen  doabout  a  bonfire,  when  he  firit began  his 
miuillry  among  them.  ,0,  how  warm  are  tht  affcftionsof 
a  people,  when  a  pions  and  zealous  niiniller  comes  firft 
among  ihcin.  2.  'I  hey  rejoiced  in  his  ii^ht,  not  in  his 
licat.    Or,  they  rejoiced  in  John's  li^^ht,  not  in  Chrifl's ; 


for  when  tliey  found  tiw.  J  )'"in  bar?  Tccc.rd  to  Chrift,  they 
foon  grew  cold  in  their  aiiertion  towards  John.  3.  Tliry 
rejbiced  on\y  J  or  a  frafon  ;  for  an  hour,  as  the  word  figni- 
fies.  For  a  fliort  tune  John's  miniUry  was  acceptable. 
Learn  hence,  1 .  Thai  it  has  been  an  old  praftice  among 
profcfTors,  no:  to  like  their  paftors  long,  though  they  have 
been  ever  fuch  burning  and  fhining  lights.  John  wasnot 
changed,  but  bis  hearers  were  changed  ;  he  did  burn  and 
fliine  in  the  candleftick  of  the  church  with  equal  zeal  and 
ludre  to  thelaft ;  b'Jt  they  had  changed  their  thoughts  of 
him,  and  I0.I  iheir  efteem  for  him.  2 That  as  nothing  in 
general  is  lb  mutable  as  the  mind  of  man,  fo  nothing  in 
particular  is  fo  variable  as  the  aiTciJtions  and  opinions  of' 
people  towards  their  minifters.  The  lamp  of  John's  mi- 
niilry  was  always  alike,  Ivurning  and  fliinir.g,  his  oil  didnot^ 
walte,  but  his  hearers'  zeal  waited,  and  their  affeiflions 
cooled:  Thofe  whole  gifts  are  not  at  all  abated,  nnyyec 
find  1  great  abatement  in  the  acceptation  of  their  gifts; 
therefore  let  no  man  live  upon  the  breath  of  men  ;  leaftof 
all  let  minlllers  live  upon  the  popuLir  air,  or  the  fpecch  of 
the  people.  O,,  let  us  live  npon  the  credit  which  we  have 
with  God,  and  rejoice  chiefly  in  his  efteem.  If  our  per- 
formances find  acceptance  with  God,  we  are  l"afe  and  h^ppv 
though  they  fall  under  contempt  with  men. 

36  5  But  I  have  greater  witnefs  Jhan  that  of  Jolin  ; 
for  the  works  which   the  Father  hath   given  me   to 
finitb,  the  fame  work.s  that  I  do,  bear  witnefs  of  me,  • 
that  the  Father  hath  fcnt  me. 

The  third  teftimony  produced  by  Chrift,  to  evidence  and 
prove  himfeif  to  be  tne  promifcd  Mefliss,  and  Saviour  of 
the  woild,  is  that  of  his  miracles  ;  which,  by  an  tminipo- 
teni  power  as  God,  he  was  enabled  to  work.  Chrilt's 
miracles  were  fpeaking  tcftimonies  of  his  unity  with  the 
Father,  and  of  the  divinity  of  his  ]>cifon.  Not  fo  the  mi- . 
racles  of  his  apofUes ;  for  he  wrought  his  miracles  ia  his 
own  name,  and  by  his  own  power  and  authority  ;  but  the 
apoftles  expreflly  declared  the  contrary.  Acts.  iii.  12.  i6. 
IVhy  look  yefledfafily  on  us,  as  If  -mc  by  uurorun  pr.ver  had  ' 
made  this  man  ti/holeP  His  name,  through  faith  In  his  name, 
hath  made  this  man  f/rong.  Learn  hence.  That  the  tefti- 
mony of  Chrift's  own  works,  his  miracles  wrought  in  his 
ownnjme,  and  by  his  own  authority  and  power,  is  a  clearer 
confirmation  of  his  God  head,  office,  and  doclrme,  than  the 
beft  of  men's  tcftimonies ;  yea,  than  John  Bapiift's  own 
teftimony.  That  hefaw  the  Spirit  defcendlng  on  him. 

C7  And  the  Father  himfeif  which  hath  fent  mc 
hath  borne  witnefs  of  me.  Ye  have  never  heard 
his  voice  at  any  time,  nor  feen  his  fhape.  38  And 
ve  have  not  his  word  abiding  in  you  :  for  whom  he 
hath  fent,  him  ye  believe  not. 

Here  our  blefied  Saviour  produces  again  the  teftimony 
ff  his  Father,  that  he  was  the  true  am!  proniiftd  MefTiar.: 
This  was  given  him  both  at  his  baptifm  and  irinsfigi:ra-  ' 
lion ;  when  God  the  F.ishcr  owr.ed  God  to  be  his  Son,  by 
an  audible  voice  from  heaven  faying,  This  is  my  hckviJ 
Son,  in  viL-wit  ]  am  vidl  pleafed.  Which  teftimony  tic 
Jc  A'snowau^h:  the  more  to  have  regarded,  becaufe  tjiciigh 

tinir 


Chap.    v. 


St.      J     O     H     N. 


their  forefathers  liad  hc&rA  the  voice  of  GoJ  at  certain 
lisies,  Exod.  ;:x.  anclDiiet.  iv.yetthey  in  tlieir  tiiDeshad 
never  heard  his  voice.  Lcurn  hence,  'I'hat  the  Father's 
immediate  teftimoiiy  of  Chrilt  from  heaven,]  s  greater  than 
all  the  teftimonies  givxjn  to  him  here  on  earth  ;  greater  th.in 
John's,  greater  fiiau  his  miracles.  The  prefence  of  the 
glorious  Trinity,  when  that  teflimony  was  given,  Matt, 
fii.  uli.  made  that  witnefs  inoft  awful  and  folemn. 

39  5  Search  the  fcripturcs;  for  in  them  ye  think 
ye  have  eternal  life:  and  they  are  they  v/hich  teftify 
of  me. 

The  next  teflimony  'Ahich  Chrift  appeals  to,  is  the  tef- 
timony  of  the  luiprurt  s,  'hrt  is, the  «  ritii\g  of  Moles  and 
the  prophets  which  Clir'ii  bi-Js  the  Jews  lidigently  fearch 
and  they  fli.JI  fi:.,d  that  they  abundantly  teftiKed  of  him, 
ai?d  tliat  ail  the  proplKciei.-.nd  types  were  fulfilled  in  him 
The  word  (ftravJ))  fignifying  to  fe.irch  as  men  d»  for  a 
golden  mine  in  the  bovseU  of  the  earth,  which  they  mult 
diu;  uoep  for,  before  they  can  come  at.  It  iniimates,  i. 
That  there  is  an  ineftimable  treafuie  lying  hi.l  in  the  holy 
ftriptures,  which  we  Jliall  never  fathom bya  flight,  fupcr- 
ficial  iVarch.  2.  That  this  ineftimable  trejUire  may  be 
found  o'Jt  by  the  painful  fearcher  ;  and  it  is  the  duty  of  all 
the  members  of  the  vilible  church  to  read  and  iearch  the 
fcripturcs,.  which  point  out  the  way  to  eternal  life. 

40  And  ye  will  not  come  to  me,  that  ye  might 
have  life. 

Here  our  Saviour  upbraids  the  Jews  for  their  ohftin.ite 
in'fidelity  ;  that  not  withllanding  God  the  Father,  by  a  voice 
from  heaven,  and  John  the  Baptilt,  by  his  teflimony  on 
earth, notwithflandiiig  all  the  miracles  which  they  h.".d  feen 
wrougiit  by  Chrilt  himfelf,  and  nottvithflanding  the  fcrip- 
turcs which  they  pretended  lb  highly  toelleeni,  did  prove 
liim  ro  be  the  iSledias,  and  the  author  of  eternal  life, 
which  they  profefTed  to  feek  ;  yet  fuch  was  their  obflinacy 
that  they  would  not  come  unto  him,  nor  believe  in  him  : 
Ysviiil  not  come  unto  nt!,  that  ye  may  have  lif'..  Hence  n^/e 
I.  A  choice  and  invaluable  mercy,  which  Chrifl  (lands 
ready  to  beflow  upon  poor  finners,  and  that  is  life,  both 
fpiriiual  and  eternal  :  A  life  of  grace  in  order  to  a  life  of 
glory.  2-  The  gracious  condition  upon  which  this  inva- 
luable blelfing  m.iy  be  had  ;  and  that  is,  upon  coming  to 
ClVrill,  believing  on  him,  and  receiving  of  him.  ■^.  Here 
is  the  true  reafon  declared  why  finners  do  inifs  of  life  and 
falvation  br  Jefiis  Chrifl,  when  he  has  fo  dirarly  purchafed 
it  for  them,  and  does  fo  freely  render  it  unto  them,  and 
that  lies  in  their  own  wilfulntl's  and  obflinacy;  Tc  wUl not 
cznie  to  me.  Learn  hence,  That  the  true  reafon  why  lo 
many  finners  niifsof  fnlvationand  eternal  life,  after  all  that 
Chrifl  has  done  and  fufFered  tor  them,  is  their  own  obfli- 
i-..:cy  and  unwillingnefs  to  come  to  him,  that  they  may  have 
life.  Man  by  nature  hr.s  not  cnly  an  inability,  but  a  tixed 
enmity  in  his  will  agair.fljefus  Chrill. 

41  I  receive  not  honour  from  men.  42  But  I 
know  you. that  ye  have  not  the  love  of  God  in  you. 
4^  I  am  come  in  my  Father's  name,  and  ye  receive 


333 

me  not  if  another  fhall  come  in  his  own  name,  him 
ye  will  receive. 

Here  note,  i.  How  little  our  Saviour  fought  ;he  .ippro* 
bation  and  vain  glorious  efliination  of  men  :    /  rereivf  n/ 
honour  from  men.      The  fanie    Ihould  all  his  diftiples    and 
followersdo;  refl  fatiified  in  tlie  fecret  teflimony  and  filent 
applaule  of  their   own  confciences,  without  pumping  for 
popular    applaufe.      2.   The    dreadful  (in    which    Chrift 
charged  upon  the  Jews,  as  the  caufe  why  they  rejecled  him 
/  knniu  that  ye   have  nit  the  love  of  Cod  /nycu.     Oh  !  de- 
plorable (late  and  cafe,  to  be  void  of  all  true  love  to  God  ! 
love  being  the  fpring  of  all  aclion,  and  the  root  of  all  true 
obedience;   he  that  loves  God,    will  not  only  fweat  at  his 
work,  but    bleed  at    his  work  too,  if  his  work  cannot  be 
carried  on  without  bleeding.       But  where  lore  of  God  is 
wanting,  and  no  care  to  pleafe  God  is  fouiid,  his  authority 
isdeipiied,   his  Son  rejec'ted  ;   as  the  Jews  here  would  not 
come  to  Chrifl,   that  ihey  might  have  light,  becaufe  they 
had  not  the  love  of  God    in  them.      r^.   The  high    affront 
which  the  Jews  offered  to  the  Son  of  God,   in  preferring 
anyfeducers  or  impoflors  before  him,  who  came  in  their 
own  names,  whilft  he  was  rejected  who  came  in  the  name 
of  his  father.     Learn  hence.  That  though  Chrifl  was  the 
great  ambafTador  of  his  father,   not  a  fervant,    but  a  fon, 
and  had    his  million,  his  approbation,  and  his    teflinionv 
from  heaven,  yet  fo  far  did  the  perverfenefs  and  prejudice'; 
of  the  Jews  prevad,  that  he  was  rejected,  whilll  impollors 
and  deceivers,  fdfe  Chrifls  and  anti-chrifls,  without  anv 
evidence  and  authority  from  God,  (becaufe  promiiing  them 
a  temporal  kingdom)  were  embraced  and  entertained  ;  / 
am  come  in  my  Father's  name,  and  ye  receive  me  not:  hut  if 
another  (a  feducer)  (hould  come  in  his  ovjn  name,  himye-jjill 
receive.     As  if  Chrift  had  faid,    i'ou  are  incredulous   ta 
none  but  me  ;  every  deceiver,  every  cheat  that  has  but  wit 
or  wickednefs   enough  to  tell  you,   "The  Lord  hath  fent  " 
him,"  is  believed  by  you  ;  but  though  I  am  come  in    mv 
Father's  name,  (hewing  a  ccnimiinon  figned  and  fcaled  br 
him,  and  doing  tbofe  works  that  none  but  a  God  can  do 
yet  you  receive  me  not.     O  unreafonable  infidelity  ! 

44  How  can  ye  believe,  which  receive  honour 
one  of  another,  and  feek.  not  the  honour  that  comcli'i 
from  God  only  ? 

Here  Chrill  tells  the Jews,that  it  is  impoflTble  they  (IiouM 
believe  aright  in  him,  becaufe  they  were  fo  inlove  with  the 
praife  of  men,  that  they  woidd  own  him  for  the  Mciiias, 
who  could  promife  them  a  temporal  kingdom,  and  in  the 
mean  time  rejccl  himfelf,  who  came  authi>rifed  with  the 
teflimony  an  approbation  of  God  ;  you  will  receive  ho- 
nour one  of  another,  but  reject  the  honour  thn  coineth 
from  God  only.  Lea; k.  That  fuch  as  ambitioufly  hunt 
after  vain-  g'^iry  and  refpecl  from  men,  do  evidence-, 
ihemfslves  to  be  regardlcfs  of  God's  approbation  and. 
acceptatioi:. 

45  Do  not  think  that  I  will  accufc  you  to  the 
Fatlier :  there  is  one  that  at  ciifeth  you,  even  Mofes, 
in  whom  ye  truil.  46  For  had  ye  believed  Mofes, 
yc  Vv-;juld  have  believed  me  :  for  he  wiute  of  me. 

47  ^"f 


Wji 


St. 


JOHN. 


Chap.  VI. 


A 


47  Rut  if  >t  lulievc  no'.lttswriiinjs,  ho.v  Ihill  ye 
believe  mj  wordi  f 

7mui  n-it  that  I -vUl arcufcyw,  tlutW,  thit  1  only  will 
?tf  life  you  to  the  Futlxr  ;  'hrrr  h  vn  that  accuf^  ikyoti.rUL  n 
A'i/ts  !  that  is,  the  writings  of  More?,  which  you  pretend 
tn  dt-p-Md  upon,  ami  to  truft  to ;  for  had  ynu  b.-lt  ved  hh 
vjrUinyt,  you  would  hj^'e  been  led  by  thcra  tn  b?heve  in 
nic  ;  for  tliey  ill  poiiircJ  at  m;,andrcceived  their  accoin- 
l^lilhnieiu  in  me:  l>iit  if  M<>fe«  cannot  he  hfard  by  you, 
I  miftenppa.no  anrhority  wiih  you.  Lfr.rn  i,  That  the 
whole  frope  of  M.>fes'^  cerennnial  hiw  was  to  point  out 
and  pr<  figure  Jpfu-.  Chrilt;  Chrift  was  the  fuin  of  the  law 
,TS  well  afthe  luWft  ince  of  the  gofpel  ;  he  wa'^  Abrah.mi's 
rromifedSecd.Mofes'jrreat  Pr  iphet,} nob'i  Shilo.E  "an's 
P:m..nucl  I).,vid'sholv  One,  Zachjry'i.  Bninch,  and  Ma- 
LchiN  An^el.  »•  Ihatfuch  a^  believed  the  ancient  pro- 
phecies before  Chria  came,  did  fee  their  accoinplilhaieiits 
in  him,  whtn  he  was  come. 

C  H  A   p.     VI. 

F  T  E  R  thefc  things  Jcfus  went  over  the  fea  of 
Galilee,  which  is  the  fcaof  Tibcriafs. 

Knte  here  How  bufy  and  induftriou';  our  holy  Lord  was 
aSouthi  F.ther's  work.bo.h  onthe  fea,  and  on  the  l.nd 
bo-h  by  night  and  by  day  ;  hU  mrat  was  to  Ho  the  -w.ll  of 
him,  tlurt  fnit  him,  a>-J  t",  nnr//,  hh  ■v.rk.-  So-ne  have  in- 
oMired  into  the  re.fons  why  Chr-a travelled  by  fe,,  asv^ll 
.ns  bv  l..nd  ;  and  they  feem  to  be  thefe  :  I.  I  ofhe  v  what 
hisintent  was  in  walkinjr  the  fe, ;  namely,  to  he  f-Ud  upon 
a.  land  was  made  to  be  wa1k-^d  npuv  2.  1  kn  Chrift 
nii-iht  t.,ke  ocofion  to  r.,;,nifeft  hiv  deity  .n  work  n^  mja- 
ctes  upon  the  Tea.  as  well  as  upon  the  land.  3.  Might  ,t 
rot  be  to  cotnfort  and  encourage  ft  afar.ng  men  that  <Kvell 
r.,uch  upon  the  water.,  in  ibe  mi<!(t  of  thr.r  diftrefTec,  to 
trnfl  in.  and  p^ay  to  fucha  Savionr.  as  h.,d  h.mlelf  .nex- 
Pcr  n-ntal  km^vled..-e  of  the  danger  of  the  feas  ?  Some 
have  farther  ohtVrved,  Thataf^er  oar  Saviour  .,  refurrec 
tion,  we  never  Hnd  him  fading  upon  the  feas  more;  for 
fiVrh  a  turbulent  conditi.in  which  necelT.rdv  attends  fea- 
voyatres.  wn<  utterlv  inco.ifift.nt  with:he  flibduvandivr- 
r^iuitv  of  Chr.ft-s  ftate,  when  he  wa.  nfen  from  the  dead 
,l^e  firm  hnd  better  agf  eeing  with  his  fi^^ed  eftate,  than  the 
fluftating  water. 

2  And  a  great  multitude  followed  hitn,  becaufe 
tfiey-nnv  his  miracles  which  he  did  on  the.u  that 
were  difeafed . 

'A7fff  her*-,  Whu  ancxaftknowledge  Chrift  had, not  only 
of  iM  hKfoHo'v.-rs,  bin  ofihemuives  and  principles  which 

d'd  intluf  them  to  tollo.v  h  m;  it  was  n-.t  the  excellency 
ofh!^perfon,no^theheavenlwe^sofh^^do^nne,th..td^e•v 
ihp  m.iliitude  at  this  tim:? after  h-m.butvh.^  tiovel.y  of  his 
miracle^.;  nevfa-o  ihemir.ick,'vhlch  h-  MJ ;  It  ishet_:er 
to  feel  one  miracle  wroug'u  upon  the  hcirt,  in  ch.nTmtr 
and  renewing  that,  than  to  Uz  a  thoMU;i  1  outward  mira- 
flf  f  wrought  before  our  eves. 


g  An  I  JiifutWvMt  upinto-i  :n.')  mfain,  and  there 
he  fat  with  his  difciplcs.      4   Aai  the  paflbrcr,  & 
fcaft  of  the  Jcwswas  ni^h  .   5  ?  VVaen  Jcfus  then 
lifted  up  his  eyes,  ani  faw  a  -;r«at  company  com* 
unto  him,  he  faith  unto  Puiiip,   Wtencc  fliall  we 
buy  bread  that  th^'fc  mty  eit  ?   (6  A'ni  this  he  faii 
to  prove  him  :  for  he  himfclf  kn^w  what  he  would 
do.)  7  Philip  infvvorci  hi  n.  Tvo-hundrcd  penny- 
worth ofbreadi.s  not  fuffi  ii'nt  for  them,  that  every 
on."  of  them  m  ly  take  a  little.  8  O  te  of  his  difciples 
Andrew,   Simon  Peter's  brother,    f.iith  unto  him, 
9  Tliereisa  lad  here  which  hath  five  b.irley-ioives, 
and  two  fmall  fifh^s  :  but  wh.it  ar?  they  .vnr>-i ;  fo 
m.iny  ?   10  And  Jefu.s  faid.  Make  the  men  fit  do    n. 
Now  there  was  jnuch  grafs  in  the  place.     So  the 
men  fat  down,  in  number  about  fivcthoufand.  1 1 
And  Jefustook  the  loaves,  antl  when  he  had  ^ivrn 
thanks,  he  diftributed  to  the  difciples  and  ihi  dif- 
ciples to  them  that  were  fet  down  :   and  likewifc  of 
the  fifhcs,  as  much  as  they  would.    12  Whcnthcjr 
were  filled,  he  faid  unto  his  difciples,  Gather  up  the 
fra;Tmcnts   that  remain,  that  not.hin^- be  loft.      13 
Therefore  they  gathered  them  together,  and  filled 
twelve  bafkets  with  the  fragments  of  tiie  five  barley 
loaves,  which  remain 'd  over  and  above  unto  them 
that  had  e.iten,      1 4  Then  thofe  m^n,    when  thejr 
had  feen  the  mir.acle  that  Jefus  did,  Ciid,  Tnis  is 
of  a  truth  that  prophet  that   fliould  come  into  the 
world. 

Thi'  miracle  of  our  SavioarNfcedinp;  five  thoufind  per- 
fonswith  fivebirley  loaves  and  'wo  finallfihes,  is  recorded 
bv  all  fhef.Hir  RvangelllH ;  and  fev.  ril  particiiKtr':  therein 
are  very  remirkihle.  Note::.  Whit  a  poor  and  fl-nder 
provirio.i  the  Lord  of  the  whole  earth  ha-  for  hisf.*m  ly, 
forhimfclf,  fo1»  his  difciples  and  the  multitude;  nothing 
more  thin  fivp  harlev  loaves  and  two  fillies.  Teaching  us 
That  thffe  b  xlies  of  ours  miilt  be  fed  not  pampered  :  Our 
bcllv  iTi'ift  not  he  onr  m  ftcr,  much  Ids  our  God.  And 
a^  th>.'  qu.ilitvoffhe  vicl.nh  was  plain,  fo  was  the  quintny 
f.n^ll :  onlv  fi-P  loaves  and  t"  o  fi'lu-s.  Well  might  the 
difclpiec  fav.  What  an  they  amo»sf "*'"">' ^  The  eve  of 
lenfe  and  reafon  fees  an  utter  impolFibiiity  of  thofe  efr.cts 
which  faith  cm  enfilv  appreh.nd,anda  divine  power  m-re 
eiftlvprodrw.  When  men  judge  by  frnfe  and  reafon,  and 
do  not  look  to  ChriiVs  p>wer,  if  extremities  come,  they 
.-.re  ftion  at  their  wit's  end.  and  kno v  not  wh.it  tc  do. 
AV.-  ^.  How  the  jrr°3t  Mailer  of  this  mir.icnlous  feall 
doth'marthill  his  gneih;  he  command^  them  to  lit  down. 
None  of  the  peopk  reply.  "Sit  do  n  !  but  to  what  ? 
Here's  the  mouths,  but  w here's  the  me«t  >  We  may  loon 
b"  fct  but  when  fh.tl  we  be  f-rved?"  Not  a  word  l.ke 
this  b  It  thev  obev  and  espfd.  Lord,  how  eafv  is  it  to 
truft  ihy  provi.l'.Mice,  and  rciv  n^on  thy  pou  cr^n  hen  there 
is  corn  in  the  birn,  br  ad  in  th.-  cnphoard,  mon^"V  m  the 
P  rie  ?  '.iuv>>!>cn 


'ir  n  ive'  arr  fn)p;y,whcn"irfV<'ik-    u  1 


Chap.   vi. 


Sr.      J    O    H    N. 


.1?.'3 


low,  when  ve  haventuhing  in  h-ind,  thtn  to  drptnd  rj*fn 
an  invil!blt  bounty  is  a  n*  blc  aft  of  fai'h  iiit!c<d.  "J.  -1  lie 
s><ftioiis  ptrfornK d  by  our  l/l<  flid  Savii  ur.  i.  Hr  bl'JJkJ 
the  loavti  •,'&euiHng  u&  by  his  exaniplf,  Ntver  to  iiff  or 
receive  tiie  (:,or>d  crtafures  of  God  witbnut  praverand 
praife,  not  to  lit  down  to  our  food  a^  a  be;ift  to  his  foddt  r 
Chiift  iroif  il>e  loaves  :  he  could  have  multiplied  them 
whole,  V  hy  then  doih  he  rather  chule  to  do  it  in  the  bi  edit- 
ing? 2  Perhaps  to  teath  us,  th;vc  «e  may  rather  expt<fl  his 
bleliinp;  iij  the  diUribiitionof  hi- bounty,  than  in  the  rel'er- 
vatioii  of  it  :  'Scattering  is  the  way  to  incre.-.fini^,  and 
liberality  the  way  to  riches.  Again,  3.  He  g(we  tt  h.s 
dtJripUs,  thut  thty  m'ght  diflrtbute  to  the  nuittiiuJf  ;  He 
did  not  do  it  w  iih  his  ovvn  hands,  but  by  theirs  ;  duuht- 
lels  it  was  togain  repiitaiion  to  hisdilciples  fiom  the  people 
Ihe  fame  courfe  doih  Chrilt  take  in  f|>iritiial  dillriliutions; 
He  that  could  feed  the  fouls  of  his  people  iinmediattly  by 
the  hand  of  his  Spirit,  chufes  rather  by  the  hands  of  his 
niiniflcrs  to  divide  ■the  bread  of  lifeaniong  them.  4.  The 
reality  and  greatncfsof  the  miracle,  They  oil  eat  and -ivcre 
filled  :  thf  y  did  eat,  not  a  crumb  or  a  bit,  but  to  fatiify  any 
fullnefs  iill  that  were  hungry  did  eat,,  and  a  I  that  did 
eat  were  (atisfied,  and  yet  twelve  bafktts  of  fragments  re- 
main :  More  was  left  than  was  at  firll  fet  on.  it  is  hard 
to  fay  which  was  the  gre-ateil  miracle,  the  miraculous  eat- 
ing, or  miraculous  leaving.  Ifweconfider  whattheyeat, 
we  may  woiultr  that  they  lift  any  thing  ;  if  what  they 
left,  that  iht-y  eat  anything.  Lafily,  Thcfe  yr^;_^mfwf/, 
though  ot  barley-loaves  and  fifh-bones,  n)ufl  not  be  lofV, 
but  gathered  up  we  muft  excrcife  frugaliiyin  the  enjoy- 
ment of  the  greatcfl- plenty.  Lord,  ho.v  tremendous  will 
their  jcccunt  be,  who  having  large  and  j  lenriful  eftates, 
d')  cotifume  them  upon  their  lults  !  how  will  they  wifl) 
they  had  been  born  to  poverty  and  necelfiiy,  when  they 
appear  to  m^ke  up  their  accounts  before  Cod  ! 

15  1  When  Jefus  therefore  perceived  that  they 
would  come  and  take  him  by  force,  to  make  him  a 
kin j^,  he  departed  Jgaininto  a  mountainhimfelf  alone 

Here  we  have  ohfenuil'le .  The  wot»derluI  effeftofthe 
forpg;iiiig  miracle  :  the  people  feeing  fo  many  fed  with  five 
loaves,  were  fo  tranlported,  that  they  cncludfd  that  Jefus 
was  certainly  the  promil'ed  Meflias.  No'.v  the  notion  they 
had  of  the  Mi  (lias  was  this,  that  he  fliould  be  a  tcniporal 
prince,  that  (hi'uld  fiihdue  all  n;itiuni  under  his  feet,  and 
part'cularly,  free  the  Jews  fr^mi  the  Qavery  ofthc  Roman 
yoke,  wnith  was  now  upon  their  necks  ;  forgetting  what 
our  Saviour  had  often  told  them,  that  hi  kingdom  was  net 
of  this  world,  but  within  men  :  and  that  his  bufincfs  was 
to  free  men  from  foul  flavery,  not  from  civd  fubjeftion  : 
However,  upon  this  milt.ike,  the  Jew  s here  in  a  furious  7,eal 
dtligned  to  take  Chrill  by  force,  and  miike  liiin  their  king 
but  our  Saviour  (who  came  not  into  the  world  to  dilhirb 
the  order  of  civil  go\  ernnient)  underftjuding  their  inten- 
tions, withdraws  hiinlilf  into  a  mountain,  to  avoid  giving 
tiielearioccslion  for  any  fuch  jealcuiy  or  fufpicion.  Hence 
/far«,  That  although  Jefus  Ciii  if!  be  the  great  King  of 
his  church,  atld  doth  txercife  afpirilual  kit  gdctii  in  it,  yet 
he  came  not  into  the  w  orld  to  be  a  ttinpornl  king,  n<  r  was 
Jiis  fcingdonj  of  this  world,  or  ever  dti;gn«d  to  be  piejit- 


dicial  to  the  thrones  of  prince*,  .^nd  civil  gov^rninei  t 
of  men.  Therefore  doth  Chrilt  withdraw  lii-ivfelf,  and 
rcfufe  this  oiFcr  as  no  ways  agreeable  to  hiii,  or  coi;- 
fiik'nt  with  his  dcfign.  . 

16  And  whencYcn  waa  come,  his  difciplcs  went 
down  unto  the  fca,  17  And  entered  into  a  £bip 
and  went  over  the  fe.t  towards  Capernaum  :  anci 
it  was  no;/  dark,  and  Jelgus  was  not  come  to  tliem. 
1 8  And  the  fca  aroi^c,  by  reafon  oX  a  great  wind  that 
blew.  19  So  when  they  had  rowed  about  Eve  and 
twenty  or  thirty  furlon^^s,  they  fee  Jefua  walkin  r 
on  the  fea,  and  drawing  niej'i  unto  the  (hip  ;  and 
they  were  afraid.  20  But  he  faith  unto  them,  It 
is  I,  be  not  afraid.  21  Then  they  willin^^ly  re- 
ceived him  into  thefhip  :  and  immediately  the  fhip 
was  at  the  land  whither  they  went, 

IV'ite  here,  i.  Tiie  great  danger  the  difclples  were  in,  and 
the  diffi^ultiesthey  encounter  with,.after  they  had  enjoyed 
thefweet  privih-ges  ol  Chrift'sgraciousprefence  w  iih  thtni 
They  vere  tolRd  upon  a  tempefluous  fea.  Learn  ihcncc. 
That  it  is  notuiuinial,  after fweet  refrelhments  and  mani- 
feflitions  from  Chrirt  unto  his  people,  to  meet  w  ith  a  (formy 
and  lliarp  excicifeof  faith  and  patience  :  ^.uch  was  the  lot 
of  his  difciples  here  :  a  coidtant  gale  of  fweetnffs,  and  un- 
intcnupted  courfe  of  profperity  and  happincff,as  it  is  not 
to  be  expecl:ed  here,  fo  neither  can  it  be  etjoyed  here,  with 
out  great  peril  and  danger.  2.  What  halle  cur  Saviour 
makes  towards  his  difciples,  wheii  they  were  tofRd  upon  a 
tempeftuous  fea  ;  Jr/ns  drew  ni(;h  unto  thtjb'if.  Nothing 
can  feperate  between,  nor  keep  Chrift  fi'om  his  children 
and  people  in  a  fuffcring  hour.  He  thhi  \Vitded  through'a 
fea  of  wrath  to  fave  his  people,  will  walfe'iipon  a  fea  of 
water  to  fuccour  and  relieve  them  in  an  htfur  of  tribula- 
tion. ;,  Thedifciples  not  Jifcerning  Chrift,  not  knowing 
him  to  be  their  Saviour,  were  afraid  of  him.  Chrift  may 
be  coming  to  fave  his  people,  and  they  not  able  at  prefenc 
to  difcern  and  apprehend  him  ;  but  their  fears  may  be 
highelt,  when  their  dtliverer  anc'  deliverance  is  nearcfh  4 
How  fpeed'ly  Chi  ill  relieves  them  of  theirfcars  by  telling 
them  v\'ho  he  was  :  //  is  I ;  be  n'>t  ojraid  It  is  3  fufR  ■ 
cient  report  in  all  our  afflicTions  to  be  afTared  of  Chrift's 
gracious  prefe^lce  with  us,  Say  but,  O  Saviour,  //  is  I, 
and  thenlet  evils  do  their  worft  ;  but  one  word,  // ;'/  /,  \i 
fulficicnt  to  allay  all  ftornis,  and  to  cahti  a  thoufand  tern- 
pelts.  Laftly,  With  wh.it  joy'.and  gladnefs  the  difciples 
received  and  entertained  Chrifl  inihis  hourof  thtirdillrefi 
They  \mlling\y  received  kirn  intQ  the  /hip  .Thoug!)  ihe  com- 
pany of  Chrill  is  always  fweet  and  welcome  to  his  di'ciples 
and  friends,  yet  never  it  is  fo  vtry  agreeable  and  defirable 
to  them  as  in  the  hour  of  trial  .ind  temptation  :  1  hen  ihey 
willingly  receive  him,  and  joyfully  welcome  and  entertain 
him. 

22  H  The  day  following,  when  the  people  which 
flood  on  the  other  fide  of  the  fea  law  that  there  was 
none  other  boat  there,  fave  that  one  whertinto  his 
difciples  were  entered,  and  that  Jefus  went  not  witli 

his 


.33^ 


St.      J     O    H     N 


Chap.  vi. 


his  difriples  into  thetoat  but  ;:/w/  hisdifciples  were 
"oncaway  alone  ?  23  How  be  it  there  came  other 
boats  from  Tiberias,  nigh  unto  the  place  where  they 
did  cat  bread,  after  that  the  Lord  had  given  thanks 

24  When  the  people  therefore  faw  that  Jefus  was 
not  there,  neither  his  difciples,  they  a!fo  took  (hip- 
ping, and  came  to  Capernaum,  fecking  for  Jefus. 

25  And  when  they  had  found  him  on  the  other 
fide  of  the  fea,  they  faid  unto  him.  Rabbi,  when 
camcfl  thou  hither?  Jefus  anfwcrcd  them,  and 
faid,  V^crily  verily,  I  fay  unto  you,  Ye  feek  me  not 
bccaufeyc  faw  the  miracles,  butbccaufe  ye  did  cat 
of  the  loaves  and  were  filled.  27  Labour  not  for 
the  meat  which  pcrifhctli,  but  for  that  meat  which 
cndureth  unto  everlafting  life,  which  the  Son  of 
man  (hall  give  unto  you  :  for  him  hath  God  the 
Fatlicr  fcalcd. 

Our  bleflTed  Saviour  having  wrought  the  foregoing  mira- 
cle, feeding  five  thoufand  wiili  five  loaves,  the  people  fol- 
lowed him  in  troops  from  place  to  place.  Chriil,  who 
knew  ilieir  hearts,  tells  them  plainly,  what  was  their  end: 
Tliey  followed  him  indeed,  but  not  for  any  fpiritual  excel- 
lencies they  faw  in  him,  or  foul  advantages  they  expected 
irom  him  but  for  bread  ;  only  to  have  their  bellies  fed 
with  the  loaves,  not  their  fouls  fatisficd  with  the  bread  of 
life.  Oh  !  how  feldom  is  Chrift  fought  for  his  own  lake, 
\\z.  Jcfits  quxr'ttur  propter  Jefum,  Aug.  How  natural  is 
it  for  man  to  feek  Chrillforfniiftcr  ends,  and  by-refpeds! 
But  to  feek  Uim  only  for  outv\ard  advantages,  is  the  bafeft 
of  by-ends,  and  that  which  the  foul  of  Chrilt  exceedingly 
abhors.  ..  ^rt/>5«r  ;n/ /3r  the  meat  •which  pertjl.:cth.  This 
prohibition  muft  not  bennderftocd  abfokucly,bur  compa- 
ratively ;  not  as  if  Chrift  intended  to  make  them  off  from 
their  lawful  labours,  and  the  bufmefs  of  their  callings  :  but 
his  meaning  is.  Labour  not  in  the  firft  and  chief  place  for 
earthly  things,  which  are  all  perilhmg,  but  for  bread  for 
your  fouls  to  live  eternally  by  ;  even  for  the  food  of  niy 
heavenly  doctrine,  which  will  make  them  that  feed  upon  it 
inuuortal :  and  tliis  the  Son  of  man  ftands  ready  to  give 
unto  you  :  Fttr  him  hath  Cod  the  Father  fealed  :  that  is,  by 
a  fpecial  commilfion  and  authority,  hath  impowered  him  to 
difpenfe  all  fpiritual  blellings  to  them  that  want  and  crave 
them.  Learn  hence,  I.  That  all  the  things  of  this  life  are 
perifliing  and  fading.  The  beft  of  outward  comfct  cs  and 
enjoyments  are  meat  that  pt-riflieth.  2.  That  it  is  the 
greateft  of  follies  to  labour  intenlely  and  inordinately  for, 
and  to  fet  ourfelves  with  all  our  might  and  ftrength  to  pur- 
fuc  and  follow  after  perifliing  things.  3.  That  Jefus 
Chrift's  holy  doftirines,  his  heavenly  grace,  is  food  that 
never  perilheth  nor  diminiflieih,  how  many  foever  partake 
of  it  ;  but  m^kes  all  ih:*t  partake  thereof,  to  be  partakers 
of  eternal  life  therewith.  4.  That  Jefus  Chrift  is  autho- 
liy.ed,  fealed,  andcommillioned  by  his  Father  to  give  eter- 
nal life  to  fucli  9S  indnftrionfly  labour  after  him, and  will 
not  bcfatis.fied  without  him.  Him  hath  Cod  the  T otherfealtd: 
that  is,  JcfusCbrift  was  Icalttl  to  the  orfice  of  Mediator, 
by  Cod   the  Father:  Chrift  was  fe«lcd    at  his   baptifm  : 


f(^aled  by  hisdoftrine  ;  fcaled  by  his  miracles ;  fealed  by 
hisrefurrei'^tion  ;  fealed  by  his  undion  or  fupper-eminent 
and  unparallekd  famftification.  Lord!  where  will  the  re- 
jc^ers  of  Chrift  then  appear  at  the  great  day,  who  have 
defpiled  the  authority  of  him  whom  the  Father  hath  toni- 
niiJfioned  to  give  eternal  life  to  whomfoever  he  pleafeih  ? 

28  Then  faid  they  unto  him.  What  fhall  wc  do 
that  wc  might  work  the  works  of  God  ?  29  Jcfu.s 
anfwercd  and  faid  unto  them.  This  is  the  work  of 
God,  that  ye  believe  on  him  whom  he  hath  fcnt. 

Here  the  Jew?,  who  were  ftricl  obftrvers  of  the  cere- 
monial law  of  Mofes,  and  refted  thereupon  for  falvation, 
inquire  of  our  Saviour  what  they  fhould  do  that  they  might 
plea fe  God  ?  Chrift  direfts  them  to  the  great  dnty  of  be- 
lieving on  himfelf,  to  own  and  acknowledge  him  to  he  the 
true  Mefluh,  and,  asfuch,  to  rely  upon  him  alone  for  fal- 
vation :  This  is  the  ivork  of  God,  that  ye  believe  on  kim.,  &c. 
Learn  hence.  That,  for  a  penitent  humbled  iinner  to  be- 
lieve in  the  Lord  Jefus  Chrift,  is  a  work  highly  pleafmp' 
and  acceptable  unto  Cod.  Chrift  calls  faith  the  work  of : 
God,  upon  a  three  fold  account :  it  is  the  work  of  his  efficien- 
cy and  operation  :  it  is  the  work  of  his  commanding  ;  and 
it  is  the  work  of  his  .ipprobation  and  acceptation  :  a  work 
that  God  is  highly  pleafed  with,  and  greatly  delighted  in 
This  is  the  lucrk  of  God, 

30  They  faid  therefore  unto  him.  What  fign 
fheweft  thou  then,  that  we  may  fee,  and  belie v« 
thee.''  "What  dofl  thou  work  .?  31  Our  fathers  did 
eat  manna  in  the  defart ;  as  it  is  written,  He  gavt 
them  bread  from  heaven  to  eat. 

Here  the  Jews  tell  our  Saviour,  that,  before  they  will 
lielieve  in  him,  they  muftftefome  fign  from  him,  to  con- 
firm hiadoftrine,  and  prove  him  tobe  the  Meflias  :  they 
acknowledge  Chrift  had  wrought  a  great  miracle,  in  feed- 
ing five  thoufand  perfons  with  five  barley-loaves  ;  but 
Mofes  fed  their  fathers  in  the  wilJernel's,  who  were  no 
lefs  th.-in  fix  hundred  thoufand  perfons,  with  excellent 
manna  from  heaven,  and  this  for  forty  years  together  ; 
from  whence  they  would  feem  to  conclude,  that  ihey'had 
more  reafoii  to  believe  Mofes  than  Chrill  ;  not  confider: 
ing  that  Mofes  was  but  an  inftrument  to  obtain,  by  prayer 
the  manna  at  the  hands  of  God  ;  but  Chrift  was  an  atrent, 
and  that,  by  acreating  power  inherent  in  hinsfelf,  he  mul- 
tiplied the  five  loaves  to  the  feeding  of  five  thoufand.  iV^-r^ 
heie,  From  the  Jews  requiring  a  (ign  befi-re  they  would 
believe,  that  he  whopubliflies  a  new  doclrine  to  the  world 
ought  to  confirm  his  niilfion  by  fome  miraculous  operati- 
on.2. ThatGod  honoured  Mofes,  hismellengtr,  very  much 
and  Chrift,  his  mini<ler,  much  more,  in  that  both  of  them 
wrought  great  and  fpecial  miracles  for  the  confirmation  of 
their  niifiion.  3.  That  the  Jews  not  believing  Chrift  to 
be  the  true  Mellias,  upon  fo  many  atteftations,  and  after 
his  di\  ine  msflion  was  confirmed  by  fuch  miraculous  ope- 
ration.';, rendered  their  infidelity  inexcufable,  and  their 
obftinacy  invincible.       t 

32  Then  faid  Jefus  unto  them.  Verily,  verily,  I 


C^AP.    Vf. 


St.      J    O    H     N. 


33; 


fay  unto  you,  Mofes  gave  you  not  that  bread  from 
heaven  ;  but  my  Father  giveth  you  the  true  bread 
from  heaven.  34  For  the  bread  cf  God  is  he  which 
Cometh  down  from  heaven,  and  giveth  life  unto 
the  world. 

Upon  the  Jews  mentioning  nunnn  to  our  bieiTed  Sa- 
viour, he  tak^s  ()cca(icin  to  make  a  comp;irifon  betwixt 
hinifelf,  the  hreadof  life,  and  manna,  the  brea<l  of  Mofes, 
and  that  in  three  particulars  :  i.  It  was.  not  Mofes  that 
gave  that  manna,  it  was  God  at  the  prayer  of  Mofes:  but 
it  was  God  that  now  offered  them  the  bread  of  life,  were 
they  willing  to  accept  it.  2.  The  manna  was  not  given 
from  heaven,  tliat  is,  from  the  celefti.d  heaven,  but  only 
from  the  air  and  cloud?,  which  frequently  in  fcripture  is 
railed  heaven-  but  Clirilt,  the  bread  of  life,  was  given  and 
fcnt  by  the  Father  from  the  higheft  heaven,  even  the  heaven 
of  glory.  3.  Manna  was  not  true  fpiritual  food  effeclively 
and  of  itfelf,  but  bodily  food  only  ;  but  Chrid  is  real  and 
fpiritual  bread,  which  giveslife  tolofband  dead  men, which 
fnanna  did  not,  could  not  do  :  and  whereas  manna  was 
peculiar  to  Ifrael  alone,  Chrift  gives  life  to  all  forts  of  per- 
fons.  Gentiles  as  well  as  Jews,  The  bread  of  Cod  giveth 
lift  unto  the -world,  if^rw  hence,  That,  as  Chrift  is  the 
truth  and  fubftance  of  all  types  in  the  Old  Teft.iment,  fo 
particularly,  the  manna  was  an  illuftricus  type  of  Chrift. 
In  many  things  they  agree,  and  in  fome  they  differ. They 
^gree  in  their  original ;  manna  came  down  from  above,  fo 
tJid  Chrift;  manna  was  freely  given,  fo  is  Jefus  Chrift  the 
free  gift  of  God;  manna  was.  not  fit  to  be  eaten  as  it  lay 
in  the  field,  but  niuft  be  ground  in  a  mill,  or  beaten  in  a 
mortar,  and  baked  in  an  oven  before  it  was  fie  for  food  : 
Chrift  was  ground  by  his  futferings,  bruifed  on  the  crofs, 
fcorched  in  the  fiery  oven  of  his  Father's  wrath,  that  he 
niight  become  a  fit  Saviour  for  us.  Again,  as  the  manna 
was  gathered  by  the  Ifraelites  daily  and  equally,  it  was 
rained  down  about  their  tents,  and  every  man  had  his 
omer  :  thus  13  Chrift  in  the  miniftry  of  the  word  daily  oi- 
ferpd  to  a  loft  world, and  all  that  believe  in  him  fljall  (hare 
alike  in  the  benefit  of  the  juftification,  fanftification,  and 
glorification  from  him  :  but  now  the  manna  and  Chrift 
differ  in  this  ;  and  truth  excels  the  type  thus  :  there  is 
a  quickening,  enlivening  virtue,  a  life-giving  and  a  life-up- 
holding power,  lu  Chrift  the  bread  of  life, which  was  never 
found  III  Manna,  the  brend  of  Ifrntl  :  and  whereas  manna 
only  fed  the  body  of  an  irr.'.elite,  and  this  only  for  a  little 
timein  the  wildcriiefs  ;  Chriftnonrilheth  the  foul,  the  fouls 
of  all  b  lievers,  be  they  Jew  or  Gentile,  bond  or  free,  and 
this  not  for  a  time,  but  for  eternity;  Thf  bread  if  Codis  he 
which  comet  h  dowrfi  om  heaven  and  giveth  life  unto  the  luorld. 

34  Then  faid  they  unto  him,  Lord,  evermore 
give  us  this  bread.  35  And  Jefus  faid  unto  them 
I  am  the  bread  of  life;  he  that  cometh  to  me  fhiU 
never  hunger  ;  and  he  that  bclievcth  on  me  fliall 
never  thirfl.  3.'^  But  I  faid  unto  you,  thatyealfo 
have  feen  me,  aqd,  behove  not. 

Cbferve  herf,  |.  Hovj- the  (Jwnal  Jews  hearing  of  the 
bread  which  Ckrjtt  had  commended  lb  highly,  and  con- 


ceiving of  it  carnally,  defire  liiey  may  partake  r.f  it  con- 
ftantly  ;  Lord,  ner more  give  us  this  bread.  The  comm-  - 
dati(m  of  fpiritual  things  may  move  the  alfeclions,  anA 
quicken  the  dcfires  of  natural  perfons;  but  if  their  deti  c» 
be  notfpiritual  an<ll'eriouj,  dilligentandlaboriwis.cotiftuic 
and  abiding,  they  are  no  evidence  of  the  truth  of  grcce. 
2.  Chrift  difcovers  another  excellent  effcttof  this  bread  of 
life,  which  he  had  been  reconitnending;  that  fuch  as  feed 
of  \xfnull  ntvet  hungerwire  ;  that  isinorilinately,  afterthe 
perifhing  fatisfaclioiis  of  this  world  ;  but  Ihall  hud  an  ali- 
luiTicient  fulnels  in  him,  and  complete  refrefliment  from 
him,  for  the  preferving  and  jierpttuatingof  their  fpiritual 
life  ;  Hethat  comethur.to  me, /hall  never hunfer,  fcc.-j.  How 
juftly  Chrift  upbraids  thejewsfor  their  obftinate  iiilid.  lity 
I'e  have  feen  me,  fays  our  Saviour,  yet  ye  bdieve  uA.  Ve 
have  feen  me  in  the  ilefh,  you  have  heard  my  doctrine,  you 
have  feen  my  miracles  ;  I  have  done  aniongft  you  thofe 
works  which  never  any  man  did,  to  convince  you  that  lam 
the  Meiri;ih,  yet  you  will  not  own  me  to  be  fuch,  mir  believe 
on  me.  O  the  ftrength  of  infidelity  and  unbelief!  The 
devil  has  a  great  advantage  upon  men,  by  making  them 
ftrong  in  unbelief,  as  Cod  hath  making  his  people  ftrong 
in  faith. 

37  All  that  the  Father  giveth  me,  (hall  come  to 
me,  and  him  that  cometh  to  me,  I  will  in  no  wife 
caftout. 

Our  blefled  Saviour  having  lamented  the  obftinate  infi- 
delity of  the  Jews  in  the  foregoing  verl'e,  who,  though  they 
had  feen  him,  would  not  believe  on  him,  he  doth  in  tins 
verfe  comfort  himfelfwith  the  afTured  expectation  that  there 
would  be  a  number,  which  fliould  certainly  and  infalhbly 
come  unto  him  ;  All  that  the  Father  hath  given  me,  (liall 
come  unto  me,  Sic.  Here  ohferve  i.  An  account  of  the 
perfons  that  ihall  come  to  Chriit  :  Alt  that  the  Father  hath 
given  him.  There  is  a  double  gift  of  us  to  Chrift  i.  In 
God's  eternal  purpofe  and  counfel.  2.  In  our  cff  e".ual 
vocation  and  calling,  when  our  hearts  are,  by  the  holy  Sp.rit 
of  God,perfuaded  and  enabled  to  accept  of  Chrift,  a>  he 's 
freely  tendered  us  in  the  gofpel.  Ohfcrve  2.  The  gracious 
entertainment  which  Chrift  gives  to  thofe  that  come  unto 
him  ;  He  viill  in  no  -i^ifecaj}  themout  •  where  the  pofnive 
is  included  in  the  negative;  I  vjiil  not  cajl  them  out  ;  that 
is,  I  will  kindly  receive  and  gracioufly  entertain  them. 
Learnhence,  i.  That  both  God  the  Father,  and  Chrift 
his  Son,  are  unfeigoLilly  willing,  and  cordi  lly  dclirouscf 
the  lal.iitionoi  lolHinner?.  That  federal  trar.fKflion  which 
was  betwixt  tht-  Father  and  the  Son,  from  everlafting, about 
the  falvation  ot  loft  (inner'-,  evidently  declare*  this  2. That 
the  compaflionaie  and  merciful  Jcfus  will  in  no  wife  catt 
outorrfjrcl,bu!  kindly  entertainand  receiveevery  peniient 
tinner  that  dorh  believing  apply  unto  him  for  pardon  of 
fin  and  eternal  life  ;  I '.vll in  no  vlfe  caf}  out  .•  that  is,  I 
will  nor  caft  them  out  ol  my  pity  and  ciiipalfion  ;  out  of 
my  care  and  proteclmn  :  1  «iU  not  caft  thin  out  of  my 
covenant  ;  1  will  never  caft  them  out  of  m>  kiojid  m-  for 
my  i.-iture  inclines  ir.c,  try  ;  r  imife  bindsme,  andmj  ofKce, 
as  Mediator,  engages  me  to  the  contrary, 

38  For  I  came  down  from  heaven,  nottodoinjne 
U  u  own 


S35 


St.      J    O    H    N. 


Ghap.  vf. 


own  will,  but  the  wifl  of  him  that  Tent  mc.  39  And 
tliis  is  the  Father's  will  which  hath  font  me,  thit  of 
all  which  he  hath  given  nic,  I  fhouldlofe  nothing, 
but  (hould^aile  it  up  agam  at  the  lall  day.  40  And 
this  is  the  will  of  him  that  fcnt  me;  that  evcrv  one 
which  fecth  the  fon,  and  bclievcth  on  him,  may 
h.ive  everlartinglifc;  and  Iwillraifc  him  up  at  the 
laft-day. 

In  thsfe  vorJs  our  Saviour  givciU';  the  confirmation  of 
the  foreficiiig  proraife,  that  he  will  in  no  wilV  cad  out  thole 
th.it  loiiie  uir.o  him,  by  alluring  us,  that  it  was  the  great 
eoJ  for  which  he  came  into  the  world.  His  Father  lent 
Is'uu  to  do  his  will,  and  not  his  own  ;  that  is  not  todchis 
<>wn  will  without  his  Father's,  but  to  do  his  own  will  and 
his  Father'.'.  For  Chrilt,  as  God,  with  a  co-ordinate  will 
•.vith  Iii>  Father's,  and  as  man,  a  will  fiibordiiiate  to  the 
will  of  his  Father.  Now  it  is  the  will  of  both  Father  and 
Son,  that  fuch  as  believe  in  kirn  flionld  be  preferred  from 
perifliing,  and  be  raifedup  by  Chrift  at  the  laft  day.  Learn 
hence,  t.  That  the  Lord  Jefus  Chrift,  (lands  not  only  in- 
ctinrd  by  his  own  mercy  and'gnodnefs  to  f.ive  repenting 
.".nd  believing  fmners,  but  doth  alfolbnd  obliged  thereunto 
b<r  virtue  ot  a  fruft  committed  to  him  from  the  Father. 
Therefore  Chrift  mentions  tl-ie  will  of  him  that  ffnt  him, 
as  a  reafon  of  his  fidelity  in  this  matter.  2.  That  the 
Father's  will  and  good  pleafure  is  the  original  fonrce,  the 
fountain  and  firlt  fpring  from  whence  the  falvation  of  be- 
lievers do  proceed  and  flow.  It  is  the  Fathfr^s  -uill  that 
femt  mf,  tKit  rvery  one  that  fedh  the  Son,  and  belleveih  on 
him,  tnay  have  eveilojiing  Ife.  3.  That  fuch  as  are  given 
to  Chrift  by  the  Father,  aird  piuas  his  tnift  into  his  ketp- 
JnT,  he  looks  upon  them  as  his  charge,  and  ftands  engagid 
for  the  prefervation  of  them.  This  is  myFuther'r  ■will, 
that  of  all  luhich  he  hath  given  me,  I  JhouU  Irfe  nothing. 
Yet  haih  the  Father  fo  committed  the  care  of  believers  to 
bis  Son,  as  that  he  keeps  them  ftill  in  his  own  hand. — 
John  X.  28,  29.  My  Father  which  gave  them  to  me,  is 
greater  than  all,  &c.  4,  From  thefe  words,  I'.mllraife  himup 
at  tht  l:'ft  day,  that  the  Lord  Jefus  Chriftis  truly,  effentially 
and  really  God.  That  perfon,  who  can,  by  his  own 
almighty  power.raife  the  dead,  muft  certainly  be  God:  and 
this  power  Chrift  had.  He  railed  others  from  the  dead, 
and  his  own  <!cad  body  from  the  grave  alfo,  by  his  own 
power,  and  therefore  Chrift  fays,  /  am  the ri/urrr^ion  and 
the  lije;  and  1  -will  rnife  him  up  at  the  la  ft  day.  Doubtlefs, 
he  that  fpake  thefe  words,  and  made  thefe  promifes,knew 
his  osvn  power  to  perform  them  ;  and  that  power  muft  be 
omnipotent,  and  that  ad  of  omnipotence  doth  prove  him 
to  be  God.  It  is  true,  the  diftiples  raifed  the  dead, who 
yet  were  no  God,  but  with  this  difference,  they  raifed  the 
dead  by  Chrift's  power  ;  but  Chrift  raifed  others  andhim- 
felf  alio,   by  his  own  power. 

41  The  Jews,  then  murmured  at  him,  becaufe  he 
faid,  I  am  the  bread  which  came  down  from  heaven 
42  And  they  faid,  Ls  not  this  Jefus  the  Son  of 
jofcph,  whofe  father  and  mother  we  know  ?  how  is 
it  then  that.he  faith,  I  came  down  from  heaven  ? 


43  Jefus  therefore  anfwered  and  faid  unto  them. 
Murmur  not  atnong  yourfelves. 

Although  Chrift  had  in  the  foregoing  verfrs  plainly  af. 
ferted  himlVlf  to  be  the  true  bread  th.it  came  down  from 
heaven,  for  the  benefit  of  the  world,  yet  the  Jews  under- 
ftanding  liis  words  carnally,  are  otTendcd  with  him,  and 
murmur  at  hiai,  for  pretending  to  come  down  from  hesven 
when  they  knew  him  to  be  the  Inn  of  Jofeph  and  Mary. 
They  imderftood  nothing  of  hi'5  divine  nature,  nor  of  his 
miraculous  conception  Ly  the  over-lhadowing  of  the  Holy 
Ghoft,  and  therefore  were  highly  offended  at  hiiu. Thence 
/cdrw,  That  ignorance  of  Chrift's  divine  nature  was  the 
ground  and  occafion  of  thatcontcmpt  which  was  caft  upon 
his  perfon.  h'ote  farther, The  proof  w  hich  Chrift  gaveof 
his  divuie  nature,  in  his  knowingthe  hearts  and  (hou^ihts 
of  thefe  murmuring  Jews,  "Jefus  faid,  Mtirmur  not  among 
yourfehes.  Chrift  knows  anil  obferves  the  luoft  fccret 
murniurings  and  repiniiigs  that  are  found  in  thebreaftsof 
the  children  of  men  ;  and  this  his  knowledge  is  an  evi- 
dence  and  proof  of  his  divinity,  that  he  is  truly  and  really 
God. 

44  No  man  can  come  to  me,  except  the  Father 
which  hath  fent  me,draw  him  :  and  I  will  raife  him 
up  at  the  lall  day. 

In  which  words  we  have  fomething  ncceffarily  implied, 
and  foinething  pofitively  fxprrflcd.  The  mifcry  of  man 
in  his  natural  and  unfaniflificd  ftate  is  here  implied ;  he  is 
fardiftant  from  Chrift,  and  unableof  himfelf  to  come  unto 
him.  By  nature  we  are  ftrangers,  yea,  enemies  unto  God; 
enemies  to  the  holinefsof  liis  nature,  and  to  the  nghteouf- 
iiefs  of  his  laws  :  And  as  the  ft.ite  of  unrcgeneracy  isaftate 
of  enmity,  fo  conlequently  muft  it  be  a  ftate  ofimpotency; 
Without  me  (therefore  fa\'s  Chrift)  ye  can  do  nothing,  John 
XV.  5.  that  is,  without  intereft  in  me,  and  influences  of 
grace  derived  from  me.  Again,  the  truths  we  have  ex- 
preffed  are  thefe  :  i.That  all  thofe  who  come  unto  Chrift 
flre  drawn  unto  him.  2.  That  the  drawing  of  finful  fouls 
'  bntojcfus  Chrift  is  the  fpeciai  and  peculiar  work  of  Cod. 
This  drawing  is  a  powerful  ac'tbut  not  a  conipulfory  ac"t; 
G6d  doth  not  draw  any  againft  their  w'ills  to  Chrift,  but 
he  inclines  the  will  of  fmners  to  come  unto  hiin.  He 
draws  by  effedual  pcrfualion,  and  not  by  vioKut  compul- 
fion.  3.  That  all  thofe  who  are  drawn  to  Chrift  here, 
(hall  be  raifed  up  glorioufiy  by  him  hereafter  :  /  will  raife 
him  up  at  the  laji  day.  Such  as  are  brought  to  Chrift  by  the 
Father,  (^hrift  lliall  never  abandon  the;m,  till  he  h  is  railed 
them  up  at  the  laft  day,  and  prefentrd  them  blan.elf  fs  and 
complete  before  his  Father;  where  they  fluU  ever  be  with 
the  Lord. 

45  It  is  written  in  the  prophets.  And  they  fhall 
be  all  taught  of  God.  Every  man  therefore  that 
hath  heard,  and  hath  learned  of  the  Father,  cometh 
unto  me.  46  Not  that  any  man  hath  feen  the 
Father,  fave  he  whiah  is  of  God,  he  hath  feen 
the  Father.  47  Veril^,  verily,  I  fay  unto  you,  He 
that  bclievcth  on  me  hath  evcrlaRing  life. 

la 


Chap,  vi. 


St.      J     O     H     N. 


fi39 


In  thefe  word^onr  blelFtfcl  SJvioiir  conSrms  his  former 
aflertion,  concerning  the  Father's  drawinp;,  from  the  pro- 
phecies of  the  Old  lelhi  ment,  which  fpCHking  of  the  days 
of  the  Mt-rti  15,  foretold,  that  perfons  (lioulil  be  taught  of 
God  to  embrace  the  MiiflTus  ;  wlience  Chrilt  inferretii  that 
every  one  wlio  is  thus  taught,  /hiill  come  unto  him,  and 
beheve  in  him.  l.c'arn  hence,  i.  That  the  teichinjis  of 
Gild  are  abloluiely  neced'.iry  to-jvery  man  that  cnmeth  unto 
Chrilt  in  the  way  of  faith.  2.  That  fucli  (lull  not  mil- 
carry  in  the  way  offaith,  who  are  under  tliefpecial  teach- 
ings a-jdinllruifiions  of  Cod  :  They /hull  he  tiiugbt  ',fCo(l, 
and  he  teacheth  to  profit,  and  that  not  onlvaiuhoritativiy 
b'.u  t'ffii;acioijn)- and  tir«:(flu;illy .  Thofc  whom  God  un- 
dertakes to  teach,  receive  f.-oin  him  both  an  ear  to  hear, 
and  .in  heart  to  underlland.  Thiy  /bull  be  all  taught  of 
Gid :  and  rhey  that  are  taught,  have  heard  and  learned  of 
the  Father.  '     .      '-  . 

48  I  am  that  bread  of  life.  49  Your  fathers  did 
eat  manna  in  the  vvildernefs,  and  arc  dead.  goThis 
is  the  bread  which  comcth  down  from  heaven.  If 
man  may  eat  thereof,  and  nut  die.  51  I  ain  the 
living  bread,  which  came  down  from  heaven.  If 
anv  man  eat  of  this  bread,  he  fliall  live  for  ever  : 
and  the  bread  that  I  will  give,  is  my  flcfli,  which 
I  will  give  for  the  life  of  the  word. 

In  thefe  verfes,  our  blefTcd  Saviour  refumes  his  former 
doctrine,  namely,  that  he  is  theobjt  ct  of  faving  faith,  and 
the  bread  of  life,  whichhe  compares  with  the  manna,  the 
bread  of  IfraeLTowr  Fathers  did  eat  manna  in  the  vjilder- 
nefs,  which  manna  was  an  illultrious  type  ofChrift.  Thus 
both  came  down  from  heaven  ;  both  were  Ireel/  given  of 
God,  without  any  merit  or  delert  of  man  ;  both  in  a  mi- 
raculous m  Miner  :  bo:h  at  tirft  unknown  what  they  were 
and  whence  they  came  ;  butequiUy  belonjjingto  all,  both 
ralHcient  for  all,  both  poor  and  rich.  The  manna,  white 
in  colour  fo  clear  is  our  Lord's  innocence  ;  pleafant  like 
honey,  fo  fweet  are  his  benefits;  beaten  and  broken  beiore 
eaten,  C.hrilt  on  his  ccufi  bleeding  and  dying  ;  given  only 
in  the  wildernefs,  and  cealing  as  loon  as  ihcy  came  into 
the  land  of  promilL-  ;  as  facraments  fliall  vanilli,  when  we 
enjoy  the  fubltance  in  heaven.  But  though  manri.i  was 
thui  excellent,  yet  the  eaters  of  ir  were  dead  ;  but  l"uch  as 
feed  upon  Clirilt,  the  bread  of  life,  fliall  live  eternally  in 
blifs  and  glorv.  /  ant  the  living  bread  luhich  came  do-on 
from  heaven,  if\tny  man,  Src.  Here  we  learn,  i.  What  .t 
niilcrablecreaiure  man  naturally  is,  in  a  pining  aijd  flarved 
condition,  uniler  the  want  of  fou!  iuod.  1.  Th-U  Jefus 
Chriil  is  the  food  for  fouls,  which  quickens  them  that  are 
dead,  and  is  unto  the  needy  foul  all  that  it  can  need  ;  fuch 
fpiriiual  food  as  will  prove  a  remedy  an<l  prefervative  a- 
g^injtdeath,  botii  fpiritual  .nnd  eternal.  I a>n  the  living  bread 

^cThe  yews  therefore  ft  rove  amongft  themlelves, 
faying.  How  can  this  man  give  us  his  flefh  to  eat  ?  53 
Then  [cfus  faidunto  them,  >^rily,  verily ,  I  fay  unto 
you,  Except  ye  eat  the  flerflbf  the  Son  of  man.  and 
c' :■::'.  ""his  blood,  ye  have  no  life  in  you.  ^4  Whofo 


eateth  my  flelh,  and  drmketb  my  blood,  hath  eter- 
nal life  :  and  I  will  raifehim  upat  the  lad  day.  55 
For  my  fltfh  is  mc;it  indeed,  and  my  blood  is  drink 
indeed.  56  He  that  eateth  my  flclli  and  drinkcth 
my  blood,  dwelleth  in  me,  and  I,in,,him.  57  As 
the  living  Father  hath  fcnt  mc,  land  I  live  by  the 
Father:  lo,  he  that  eateth  me,  even  he  ni.illliveby 
me.  58  This  is  that  bread  which  camcdowQ  from 
heaven:  not  as  your  fathers  did  eat  manna,  and 
are  dead;  he  that  eateth  t)f  this  bread,  fliall  live 
foiever.  59  Thefe  things  laid  he  in  the  lynagogue 
as  he  taught  in  Capernaum. 

JV-jte  here,  How  the  Jews,  underitandirLi  Chrifl  after  a 
carnal  minner,  were  olTended  at  what  lie  Iiad  i'lid  ,•  for 
they  thought  it  wisiuhu.nan  to  eat  men's  fleih,  and  could 
not  undcrlland  how  the  body  oi' Ci\rill  could,  in  Inch  a 
fenfe,  bj  food  to  all  the  world.  Hence  ohfcrvi.  That  c.u"- 
iial  perfonsput  a  carnal  fenl'eupon  Chrift's  fpirituai  wnrds, 
and  To  occaiion  their  own  /tumbling.  But  yet  notvviih- 
flandingthe  Jewsflambling  atour  Saviour'se.xprefnon,  he 
doth  not  alter  his  words,  but  preHetli  mnre  and  more  the 
neceility  of  feeding  upon  him  by  faitii,  in  order  to  eternal 
life;  Except  ye  e.it  the  fit JJj  of  the  Son  f  man,  a>?d  Jritii 
his  bl'jod,  ye  have  no  life  in  yjii.  Learn  frouj  thence, 
I.  That  the  Lord  Jefus  Chrilt  is  the  true  fpiiiitual  food 
of  all  believers.  2.  That  thofe,  and  only  thofe,  who 
do  by  taiih  feed  upon  him,  lliall  obtain  a  life  of  grac-c  and 
glory  from  him;  if  we  do  not  by  faith  feeil  upon  hint, 
we  can  have  no  evidence  of  a  life  of  grace,  nor  title 
to  a  life  of  glorv.  This  place  fome  Papists  produce 
to  countenance  the  doftrine  of  fraiilubltantiaiion,  and 
a  budily  eating  and  dr.'rnking;  of  Chriii's  fltih  and  blood.iu 
the  facrament.  Bu:  it  is  evident,  that  Clirift  treats  not  of 
the  facrament  in  this  chapter,  for  the  facrament  was  not 
now  inllituted  ;  therefore  it  is  not  a  f.urr. mental,'  but  a  fpi- 
ritual  feeding  upon  Chrilt  by  faith  that  is  here  m^.nnt. 
Forthiseating  gives  life  to  the  eater  ;  allth:it  cat  ai;e  fd,yed 
andall  that  do  not  eat  are  damned  :  but  this  is  ijot  true  oi 
a  facramental  e.uing  ;  befides,  this  eating  which  Chcift 
fpeaks  of,  he  makes  abfolutely  nectffliry  to  farvatiori  ;  but 
fome  are  faved  that  never  fed  upon  Clirift  in  the  facratnent 
as  John  theBiiptiA,_i,nd  the  thief  on  the  crofs,  La{lly,Tf 
it  be  iinderflood  of  a  lacramental  earing  and  drinking,  v;o 
be  to  the  church  of  Rome,  for  denying  the  cup  to  the 
laity  ;  becaufe  drinkincr  of  Chrift's  blood  is  here  made  as 
necelTary  as  eating  of  his  flelh,  in  order  to  eternal  li.e. 
Except  ye  eat  the  fv}h\  &(i.  Farther,  the  clofe  and  ihtiinaie 
union  which  is  betwist  Chrilt  himfelf,  ami  ihoi'c  thu  feed 
r.prm  him  :  He  that  eateth  me,  dvfihth  in  vie,  and  I  in  him. 
Ai  meat  is  turned  in:p  the  <fater's  fubftance,  fo  believer's 
and  Chrilt  become  ;mfi  j.an.d  by  feetluig  on  him,  that 
i;,  by  believing  Qn.hirn,  tlje??  followed.  3  mutual  inba- 
bitation  ;  Chriil  x/we'Vlcti»^i«/  them,  Snil  they  in  him 
this  is  true  of  a  rpWiu^ffeeiiing  liport  Cinift,  Hifc  fiot 
of  a  facramenr?.!  eatinp.  Nay  Chrilt  carries  it  big'Aer 
flill;  and  telle  us,  that  thrre-  is^,  a,.,voal;  itnion  bet.\\  ten 
ihc  Father  and  hi-.n,.  and  ai  the  Father  lives  who  fent  him. 


I'  V 


*•  hi' 


:i}¥^ 


Sr.      J     O     H     !< 


Ch 


^. 


>iim,  linvi.-ig  an  etenvilt'ountjin  oflifc  inliimfelf  ;  and  the  thnt  he  wasthe  bread  oflife  wliich  came  down  from  heaven 
Son  lives  by  the  Father,  haviiijT  the  fame  life  cnniinuiiicatLd  and  that  he  is  not  lo  be  carn.dly,  but  fiiiritually  fed  upon  ; 
to  hiiB  with  his  cfll-nce  from  the  Father  :  In  like  manner  he  plainly  tells  the  Jews.  That  the  true  caufe  of  their 
(fay;  Chriil)  he  tiiat  catetii  ine,  ;he  fame  fliall  live  by  nie.  ftiinibliiifr  at  this  doctrine,  w  as  tht-ir  ignorance  and  unbe- 
All  which  ii  certainly  true  of  our  fpiritual  feeding  upon  lief  :  'Thfre  are  fome  of  yriuthat  blirvcnut.  Upun  which 
Chrift  by  faith;  but  cannot  be  applied  to  a  corporal  plain  dealing  of  our  blcflVd  Saviour's,  tnmy  unfcund  pro- 
fccditig  DM  liiiu  in  the  facrarnenc,  as  the  PapilU  would  icfTars  did  wholly  fi^rfjke  him,  ;in<i  accompanied  nolonger 
have    It.  with  him.  I.eutn  hence.    I  Int  muhitudes,  who  have  long 

profefTcdChrill  and  his  holy  religion'  may  draw  backand 
fall  from  their  pioteffion.  and  finally  revolt  from  hinj.  2. 
'Jhat  it  is  an  evil  heart  of  unbelief,  which  caufes  men  to 
departs  from  Chriil,  and  tu  mske  ihipwreck  of  their  pro~ 
fefiion. 


60  N4any  therefore  of  his  difciplc!!,  when  they 
had  heard  this,  laid,  This  is  an  hard  fnyint^,  who 
crin  bear  it  ?  61  When  Jefus  knew  in  himlijlf,  that 
his  difciples  nmrmured  at  it,  he  faid  unto  them, 
Doth  tliis  offend  you  ?  62  What  and  if  ye  (hall  g  yh^^  ^^^^  ^^^^^  ^^^^  ^^e  twelve,  Will  ye 
Ice  the  Son  ot  man  afcend  up  where  he  was  betore  ?    gif-g  ^^  ^^^^^  p     gg  Then  Simon  Peter    anfwcred 

The  foregoing  doarineo*"  our  Saviour,  concerning  ear-  him,  Lord,  to  whom  fliall  we  go  .'  thou  haft  the 
ing  his  flcfhand  drinkinghis  blood,  founded  fo  very  ^arflily  ^ords  of  eternal  life.  6g  And  we  believe,  and  are 
that  not  only  the  common  multitude,  but  fome  of  them  ^  ^j^^^  ^j^^^^  ^^  ^^^^  (>^,^^j^  ^j^^  3^^  ^f  ^^^  ,-.^_ 
that  had  been  his  dilcjples,  that  IS,  who  had  criven  up  their     ■        l^     ■,  r  r  rjLTt  t 

names  .0  follow  him.  coul.l  not  tell  how  to  bear  it.  Our  '"S  pod.  70  Jefus  anfwercd  them.  Have  not  I 
Saviour  reproves  their  unjuft  ftumbling  at  what  he  had  chofen  you  twelve,  and  one  of  you  is  a  devil  ?  71 
faid,  that  he  was  the  bread  that  came  down  from  heaven,  He  fpake  of  Judas  Ifcariot,  the  fen  of  Simon  :  for 
and  tells  them,  that  his  afcenfion  into  heaven  (lionld  prove  he  it  was  that  ihould  betray  him,  being  one  of  the 
the  truth  of  his  defcent  from  heaven.  Hen':e  we  learn,  twelve. 
That  Chrift's  ariling  from  the  grave,  and  afcending  into 
heaven   by  his   own  power,  is  an  evident  proof  his  God- 


Our  Saviour  finding  many  of  his  nominal  difciples  for: 


Iiead,  and  that  he  really  came  down  from  heaven,  in  relpeft    ^'''''''g  him,  and  departing  from  him,  afks  h.s  apoftles  (ihe 

-  5  be  tloathed     f^^'f'^'fj    »'  heiher  they  would  alfo  go  away  .>   intir 


of  bis  divine  nature,  which  condefcended  to 

with  ourfle(l).     IVhat   andifyefkall  fee  the  Son  of  man 

ifzend  up  where  he  -was  before"? 


mating, 
that  their  departure  would  go  nearer  to  him  than  thf  de- 
parture of  all  the  reft.  The  nearer  they  are  from  whom  wc 
receive  unkindncfles,  the  nearer  do  thofe  unkiir.inefTes  go 
63  It  is  the  Spirit  that  quickcneth  ;  the  flefli  pro-     to  our  hearts,  Will  you,  th-  t-jutlve^  alfu  go  axvay  ?    Peter, 
fiteth    nothing:    the  words  that  I  Ipeak  unto  you,     as  the  mouth,  and  in  the  name  of  the  reft,  anfwers,  That 
i/;rt>  arc  fpiiit,  and  </;<?y  are  life.  they  knew  none  belides  to  whom  they  could  go,  and  expeft 

rr    n       ■        .u    »         .u  .         c?     •         )•  I       ►      ^,.,  ^  that  happinefs  which  they  did   from  him.      I'hey  that  go 

To  Convince  the  Tews  that  our  Saviourdid  not  mean  a  ^         /•,,    ■,i  ,  1   .       r  ■        1       u° 

,       I  n  ,1  I  ■         ri-    u    1    u       11    .u  TUof  from  Cnrilt,  can  (;ever  hope  to  mend  themlelves,  let  them 

carnal  and  tlellilv  eating  of  his  body  he  tells  then»,    1  hat  .  •  .        ,  n      .        r  1 

c    .  ■      I  I    *■  c.       .1-  u  .  •.  •       r:  -....ni  no  whither  they  will ;  therefore,  It  IS  as  irrational,  as  It  is 

luch  an  eatinir  would  profit   notliinji  ;  but  it  is  a  Ipiritual  p   ,.  ,  ,         -^   r  /-l    n.       ;     /   .1    i  j     . 

f  ■•    *?     f  .  ,      ,       1    •       .u    .1  -1  i;f..  lintul  to   depart   from  Chrill,  luho  hath  the  wora.  that  is, 

eatinffof  him  by  faith,  that  brmireth    thai  quickening  lite  .  •,■      ,-  ,  ,/•     r    /n     o      i-.  ■      •  j 

-     ^  '  c    \         T.  ■    .;     o^-    „  1-   •  ..,„  the  promile  ot  e/fr/irt/ ///>.   LalHy  St.  I'eter  havine  made 


of  which  he  had  fpukeii.  It  is  ihe  Spirit,  or  divine  nature, 
(hiit  quickemtb:  theficjl),  or  human  nature  alone,  ftperated 
from  his  Godhead,  prrjfttth  nothing,  and  can  give  no  life. 
I.earn  hence,  That  it  is  the  Godhead  of  Chrift  united  to  the 
liuman  nature,  which  adds  all  virtue,  efficacy,  and  merit,  to 
the  obedience  and  lulTerings  of  the'human  nature,  it  is 
ihe  Spirit  or  divine  nature  of  Chrift'  that  quickeneth  ;  the 
f.efy,  or  human  nature  alone,  prnfileth  nothing  ;  and  there- 
fore the  carnal  eating  of  his  flelli  wouUI  do  no  good. 

64    But  there  are  fome  of  you  that  believe  not. 


promile  ot  eternal  life.  Laftly  at.  reter  naving 
this  profellion  for  himl'elf  and  the  reft  of  the  twelve,  that 
they  would  not  depart  from  Jefus,  whom  they  believed  to 
be  the  true  MelFias,  the  Son  of  God  ;  Chrift  intimates  to 
Peter,  that  his  charity  was  fomething  too  large  in  pro- 
iniling  fo  njuch  for  them  all  :  for  there  was  one  traitor 
among  them,  whofe  heart  was  as  open  to  Chrift,  as  his 
face  was  to  them  ;  he  meant  it  of  Judas  Ifcariot,  of  whole 
p-.rfidioufnefs  he  gave  them  warning  at  this  time  .Ltarn 
hence,  Tliat  the  better  any  man  is  in  himfelf,  the  more 
charitable  is  the  opinion  which  he  has  of  otlierj.  Charily 


For  Jefus  knew  from  the    begining  who  they  were    jnclines  to  believe  others   good,  till  they  difcovcr  them- 


ihat  believed  not,  and  who  (hould  betray  him.  65 
J^nd  he  faid,  Therefoie  faid  I  unto  you,  that  no 
man  can  come  unto  me,  except  it  wer«  given  unto 
him  of  my  Father.  66  f  From  that  tini-e  many  of 
his  difciples  went  back  and  walked  no  more  with 
him. 

Our  bl'ffed   Saviour  having  thus  cleared  his  dt^rine. 


felvfs  to  be  had.  2  That  Chrift  doth  approve  of  our  cha- 
ritable judgment  of  others  fincerity,  according  to  what  we 
iiope  and  believe,  though  we  happen  to  be  iniftaken,  and 
our  judgement  is  not  according  to  truth;  Chrift  knew 
Jtidai  lo  be  an  hypocrite  at  this  time,  but  di'th  not  reprove 
Peter  for  having  a  better  opinion  of  hii.i  ilian  he  dtferv- 
ed.  It  is  far  better  to  eA  on  the  charitable,  ihan  on  the 
ceuforioii'.  h.ind ;  it  is  Ins  offtnnve  to  Chrift,  and  Icfs  in- 
jurious tu  ounfelves. 

C   II    A    P 


CVIAT.   VI J. 


St.     J    O    H    N. 


31.1 


CHAP.     VII. 


AFTER  thcfe  things,  Jefus  walked  in  Galilee  : 
for  he  would  not  walk  in  Jewry,  bccaufc  the 
Jews  fought  to  kill  him. 

Our  bkiTtd  Saviour  knowing  tliat  the  rage  of  the  chief 
priefh  and  Ph-irifees  in  Judea  and  at  Jeruf.ileni,  was  grown 
to  that  height,.;hat  they  were  relblved  to  kill  hiui;  to  avoid 
their  fury,  he  refolves  to  con'inue  in  Galilee,  and  would 
not  come  into  Judea  at  prefentj  nor  go  up  to  Jeriilalem 
into  the  mouth  of  his  enemies  ;  his  hour  being  not  yet 
come.  /.i»rfr/j  hence,  that  lb  long  as  it  was  necefTiry  for 
Chrift  to  fave  and  preferve  hinifelf  from  danger,  he  w.is 
plealed  to  make  ufc  of  the  ordinary  means  for  hisownpre- 
ie.'vation  ;  namely,  retirement  and  withdrawing  himfelf  : 
Chrift  as  God  could  have  rid  himfelf  out  of  the  hands  of 
his  enemie*  by  a  iiiir:tculousprerervatinn  ;  but  heufci  the 
ordinary  means  when  ilicy  would  ferve  the  turn.  And  as 
he  would  not  decline  d.iiiger  when  his  hour  was  come,  fo 
tvould  he  not  run  into  it  befoie  it  was  come,  but  ufed  all 
prudential  means  and  methods  for  hisown  fjfety  andpre- 
fervation.  f/e  -Mould  not  come  into  Judea,  becanfe  the  Jevjs 
fought  to  kAl  hint. 

2  Now  the  feafl  of  the  tabernacles  was  at  hand. 

There  were  three  great  ft-j(h  v.  h  ch  the  Jews  celebrated 
every  year  ;  namely,  the  fealt  of  tlie  I'sffo^er,  the  teaftof 
Pentecort,  and  the  ft  aft  oi'  fabernacles  :  i'hulaft  was  ob- 
ferved  in  the  month  of  September,  after  they  had  gathered 
in  the  fruits  of  the  earth  ;  whence  it  was  alfo  called  the 
feaft  of  In-gathering:  At  this  fe.ift  they  went  ou:  of  their 
houfes,  and  dwelt  sn  booths  fevon  days,  in  remf mbrance 
of  their  living  in  tents  or  booths  in  the  wiljsfrnefs  forfor'y 
years  together,  before  they  came  to  C.inaan  :  Nov,  the 
inftitution  of  this  feaft,  being  to  call  the  UVaelites  to  re- 
membrance of  their  former  condition  in  the  wildernefs, 
teaches  us  how  prone  and  ready  we  are  to  forget  our  trou- 
bles, and  the  mercies  wherewith  our  troubles  b-ive  been 
fweetened,  when  otice  they  are  pall  and  over. The  Jews, 
when  fettled  in  Canaan,  going  out  of  their  houfes  yearly 
»nd  dwellmg  in  booth.*,  did  hereby  tellify  th.-.t  prefent 
mercies  had  nut  made  them  forget  theirfonner  trials  and 
troubles. 

3  His  brethren  therefore  faid  unto  him,  Depart 
hence,  and  go  into  Judea,  that  thy  difciplcs  alfomay 
fee  the  works  that  thou  docft.  4  For  there  is  no  man 
that  doethany  tiling  in  fecret,  and  he  himfelf  lecketh 
to  be  known  openly.  If  thou  do  thele  thinj^s,  fhcw 
thylelf  to  the  world.  5  For  nciiher  did  his  brethren 
believe  in  hira. 

iVs^f  here,  i.  The  advice  which  Chriil's brethren,  that 
is,  hii  k'ndred,  gave  Iiim  to  render  himfelf  inore  famous 
and  publicly  known  to  the  world  ;  they  advife  him  not  to 
flay  any  longer  in  Gal.ke,  an  oblctire  pl.ice,  hut  to  goinio 
th.;  n.ore  noble  and  pi  p'd^us|cuiury  of  Judea,  an<l  work 
Bi  rjiles  th>;re,  liut  whit»hig!i  prefumption  was  this 
in  creatures  toprefcr.be  toChriit,  and  direct  him  whether 
;o  ^;(),  and  w  bjt  to  do  ?   2.  The  rcafon  they  cff.'r  fi;riheir 


advice ;  for  no  man  that  feeketh  to  be  known  openly  will 
do  any  thing  in  fecret  ;  th.it  is,  "If  thou  wilt  b^  iliou;>hc 
to  be  the  Mcfliis  by  thv  work'ocr  miracles,  do  them  not  in 
a  corner  ;  but  go  up  to  Jerul'ale'n  with  us  at  this  next  fcjll 
that  the  great  men  may  take  notice  of  them."  Such  as 
hunt  after  reputation  themfel  ves,  and  are  ambitious  of  vain- 
glory and  commendation  from  men,  nieafure  others,  even 
the  nmrt  holy  and  religious,  by  their  own  inclinations  and 
difpolitions  ;  and  wonder  (hat  others  do  not  follow  their 
meafures  for  gaining  reputation  and  refpeft.  'I  hus  did 
our  Lord's  brethren  here  :  but  tlie  wonder  ceafes,  if  we 
confider  the  following  words  ;  ^'either  did  kis  brethrenbe- 
lievf  on  him.  It  is  no  new  thing  for  the  holieft  fervantsof 
God  to  meet  with  great  trials  from  their  gracelels  friends. 
Chrift  met  with  this  before  us  ;  his  kindred  according  to 
the  Hedj,  not  believing  in  him,  w  ei  e  a  fore  trial  and  temp- 
tation tohim.  Somemariyrshavcconfefred,  iharthe  hirdcft 
works  they  have  met  withal,  have  been  to  withfland  the 
temptations,  the  tears  and  intreaties  of  their  deareft  and 
nearcrt  relaiioiis. 

6  Then  jtfus  faid  unto  them,  My  time  is  not 
yet  come  :  but  your  time  is  always  ready.  7  The 
world  cannot  hate  you  ;  but  me  it  hateth,  becaufe  I 
teftify  of  it,  tliat  the  works  thereof  are  evil.  8  Go 
yeup  unto  this  feaft:  I  go  not  up  yet  unto  this  feaft 
tor  my  time  is  not  yet  full  come.  9  When  he  had 
laid  thele  words  unto  them,  he  abode  ftill  in  Galilee. 

Here  we  have  Chnfl'b  aniwer  andrefut'al  returned  10  his 
brethren's  delire  :  He  tells  them,  i  hit  they  nnght  go  up 
to  the  f.art  of  Jerufulem,  when  they  pleafed,  and  as  pub- 
licly ;  but  it  was  not  for  him  to  appear  fo  publicly,  becaufo 
the  doctrine  which  he  taught  wasodious  to  the  Pharifees, 
and  the  prevailini;  power  at  Jerufalem  ;  he  therefore  re- 
folves to  go  up  privately,  that  he  might  not  (tir  up  the 
jealoufyof  thefanhedriin  :  But  for  them,  they  were  otit 
of  danger  of  the  world's  hatred  ;  for  being  the  ciiildren  of 
it,  the  world  would  love  itsown  ;  buthimii  hated,  becaufe 
he  reproved  its  fins.  Where  wc  may  remark,  that  though 
our  Lord  Jefus  Chrift  was  moft  freely  willing,  and  ready 
to  lay  down  his  life  for  (loners,  when  the  time  was  ccme 
that  God  the  Father  called  for  it  :  yet  he  would  not  expofe 
his  life  to  hazard  and  danger  unfeafonably.  Teaching  us 
by  his  example,  as  not  to  decline  futferings  when  God 
calls  us  to  them,  fo  not  to  tempt  God  hy  running  Into 
them,  when  we  may  inoffenfivtiy  avoid  them.  Tour  time 
is  ah'jayi  ready,  rnine  is  not  yet  come. 

10  ?  But  when  his  brethren  were  gone  up,  then 
went  he  alfo  up  unto  the  feaft,  not  openly,  but  as 
jt  were  in  fecret,  1 1  1  hen  the  Jews  lotighi  him 
at  the  feaft,  and  faid,  Where  is  he  ?  12  And  there 
v/as  much  murmuring  amon  f  the  people  concern- 
ing him.  For  lorne  laid  he  is  a  good  man  :  others 
faid,  N'ay  ;  but  he  deceiveth  the  people.  13  How 
beit,  no  man  Ipakc  openly  of  him,  for  fear  of  the 
Jews. 

l\ote  here,  1   IIow   our  bltlT-'d  Saviour,  who  came  to 

fuliil  the 


;i« 


St.      J     O     H     N. 


Chap.  vit. 


the  \vy,  goes  to  Jerufalem  at  the  Jewifh  feaft,  according 
to  the  ctiinmand  of  God,  Exod.  xxiii.  Three  timet  a  year 
fl.'/iU I.-JI thy  m.ilts  t/ppr-ar  hfore  r'te.  Chrilt  being  made 
under  the  law,  (hc.vetli  a  paiiclujl  obedience  to  the  law, 
and  fultillcd  it  in  his  own  pcrfon.  a .  The  different  opi- 
nions which  the  Je^viat  Jenifaleni  do  exprefs  concerning 
OHr  Saviour  :  fome  allowing  him  the  charitable  ch^radler 
of  biing  a  good  man  ;  others  traducing  him  as  a  tleceiver 
of  the  people.  Our  dear  Lord,  we  lee,  when  here  on 
earth,  parted  through  evil  report  .md  good  report.  Is  it 
any  wonder  to  find  che  friends  of  Chrdl  br.Tuded  with  in- 
fjtjiy  and  reproach,  when  Chrilt  himlelf  patlei  uiider  the 
infatnous  chara<5ler  ofadecL'iver  of  the  people?  Some 
allowed  him  to  be  a  good  man  ;  but  tt/.'trs /itij,  Nay,  hut 
^e  dice'tvfth  the  peopU. 

14  *!r  Now  about  the  midft  of  the  feaft,  Jefus 
went  up  into  the  temple,  and  taught.  15  And  the 
Jews  marvelled,  l.iying,  How  knoweth  this  nicin 
letter;;,  having  never  learned  ?  16  Jel'us  anlwered 
them  and  (aid,  My  do£lrine  is  not  ♦nine,  but  his 
that  lent  me.  17  If  any  man  will  do  his  will,  he 
fliall  know  of  the  doctrine  whether  it  be  of  God, 
or  whether!  fpeak  ofmyfelf.  18  Hethat  fpeaketh 
of  himfelf.feeketh  his  own  glory:  but  he  that  fecketh 
his  glory  that  fcnt  him,  the  fame  is  true,  and  no 
unrightcoufnefs  is  in  him. 

Obferve  here.  Though  Chrift  went  up  to  Jerufalem 
ptivately,  left  ho  (lioulJ  (lir  up  the  jeiloufy  of  the  Pharifees 
againd  hiinl'tlf  iinfeafonably  ;  yet  he  went  into  the  temple 
and  tnuffht  publicly.  His  example  tciches  us  this  much, 
"  Tiiat  although  the  fervants  of  Chrift  may  for  a  time, 
and  in  fome  cafes  withdraw  themfelves  from  apprehended 
danger  .-  yet  when  God  calls  them  to  appear  openly,  they 
irulldo  it  courageoufly,  without,  flirinking,  though  the  dan- 
ger be  ftill  impending."  Jefus  went  up  to  Jerufalem,  en- 
tered the  temple  and  taught.  2.  So  admirable  was  our 
hdly  r.,ord's  doftrine,  that  the  Jews  marvelled  how  he 
fliouid  come  to  the  knowledge  of  fuch  divine  myfleries, 
conlidering  the  nieaimefs  of  his  education.  I'hey  were 
ilrutk  with  admiration,  but  they  wanted  faith;  whereas 
the  leaft  degree  of  Caving  faith  is  beyond  all  admiration 
without  it.  \.  Our  [jord  vindicates  his doifliine,  telling  them 
tlie  doctrine  he  delivered  was  not  his  own  ;  that  is,  of  his 
ovn  inventing  and  d;;vifiiig  ;  but  received  immediately 
from  the  Fat'ier,  whofe  ainbaffador  and  great  prophet  he 
w.if.  Again,  when  Chrifl  fays,  My  chHr'tm  is  not  mine, 
tfiati?,  not  oidy  mine,  but  my  Father's  and  mine.  Fcr 
as  he  was  Godtqiu!  with  the  Father,  fo  he  naturally  knew 
all  his  counteh;  ar.d  as  man,  h.nd  knowledge  thereof  by 
coaniinnication  from  his  Godhead.  Learn  I)encc,  Thai 
ibe  div'trine  of  the  golpcl  is  a  d./Jirine  wholly  from  God  ; 
hf  cmtrlved  it,  and  lent  his  o»\n  Sen  into  the  world  to 
publiih  and  revenl  it,  Chriii  wa;  Tent,  and  his  doftrine 
was  not  hib  own,  but  iiii  that  fent  him.  4.  A  double  rule 
j;iveii  by  onr  Saviour,  whereby  the  Jev;s  might  knew, 
wl'.cthcr  the  doelrine  iie  prcitluvl  were  the  doctnneof  God, 
Y.\{\,  if  a  mm  wjjk  uprightly,  and  dch  I'le  will  of  God  in 


the  beft  manner  accOrdingto  liist  knowledge  ;  If  any  man 
will  dt  his  ivill,  hejh.ill  knt-JJ  of  my  doflrim  vjhctb-  r  it  be  of 
C^d.  TLere  is  no  Inch  way  to  find  out  truth,  as  by  doinir 
the  will  of  God.  1  he  fccoiid  rule,  by  which  iheytni  'hi 
know  that  hij  doctrine  was  from  God,  was  this,  becaufe 
he  fought  his  Fjiher'>  glory,  and  not  his  o.vn,  in  the  de- 
livery of  it.  He  that  t'-tk-.th  his  glory  thai  fent  f.im,  the 
fime  is  true.  Hence  Icurn,  That  the  nature  and  Icope  of 
that  dodrine  which  Chrift  dt li vered, eminently  tendipg  not 
10  pn^mute  his  oah  private  glory,  but  the  glory  of  his  Fa- 
ther  is  an  undoubted  proof  and  evidence,  that  his  dudriive 
was  of  God. 

19  Did  not  Mofes  give  you  the  law,  and  yet  none 
of  you  keepeth  the  law  ?  Why  go  ye  about  to  kill 
me  I*  20  The  people  anlwered  and  ("aid,  Thou  haft 
a  devil :  who  goeth  about  to  kill  thee  ?  2 1  Jefus 
anlwered  and  laid  unto  them.  I  have  done  one  work 
and  ye  all  marvel.  22  Mofes  therefore  gave  unta 
you  circumcifion,  (not  becaufe  it  is  of  Mofes.  but 
of  the  fathers.)  and  ye  on  the  fabbath-day  circum- 
cife  a  man.  23  If  a  man  on  the  fabbath-day  receive 
circumcifion,  that  the  law  of  Mofes  ftiould  not  be 
broken  ;  are  ye  angry  at  me,  becaufe  I  have  made 
a  man  every  whit  whole  on  the  fabbath-day. 

Wsre  note,  i.  ThatourLord,  hiving  vindicated  his  doc- 
trine in  the  former  verfes,  comes  now  to  vindicate  hispr.ic- 
tice  in  healing  the  impotent  man  on  the  Sabbath-day,  for 
which  the  Jews  fought  his  hfe,  as  a  violation  of  the  fourth 
commandment  given  by  Mofes.  Our  Saviour  tells  them, 
that,  notwithftanding  their  pretended  zeal  for  the  law  of 
Mofes,  they  more  notorioufly  broke  the  lixth  command- 
ment, by  going  about  to  kill  him,  an  innocent  perfon, than 
he  had  broken  the  fourth  commandment,  by  making  .1 
man  whole  on  the  fabbath  day.  Hence  learn.  That  it  is 
damnable  hypotrify,  when  men  pretend  great  zeal  againft 
the  fin  of  others,  and  doallowand  tolerate  worfe  inthcm- 
felvfs.  This  is  for  their  practice  to  give  their  profeflion 
the  lie  ;  the  Jews  condemn  our  Saviour  for  a  fuppofed 
breach  of  the  fourth  commandment,  whiHlthey  are  gnilry 
of  a  real  breach  of  the  lixth  commandment.  2.  The  ig- 
nominy and  reproach  which  the  Jews  fi\  upon  our  bleflcd 
Saviour,  in  the  height  of  their  rage  and  fury  againft  him; 
Thou  baft  a  divil.  'I"he  King  of  faints  in  heaven,  as  well 
as  the  whole  hoft  of  faints  on  earih,  has  been  frequently 
fmitien  and  deeply  woundeil  with  reproach.  Chrift  v.as 
reproached  fi-r  our  fake,  and  when  we  are  reproached  for 
his  fake,  he  t.-ikes  our  reproach  as  his  own.  Moles'  re- 
proach was  the  reproach  of  Chrift,  Heb.  ni.  26.  And  he 
elleemed  it  a  trealure,  which  did  more  enrich  him  with  its 
worth  than  opprefs  himTvith  its  weight  ;  cftecmin^  therc- 
pr-joch  of  Chrift  greater  riches  than  the  treasures  cf  Egypt. 
3.  The  wonderful  meeknefs  of  Chrift,  in  pading  over  this 
reproach  and  calumny,  without  one  word  of  reply.  Guilt 
is  commonly  clamorous  and  impati^-nt,  but  innocence  is 
filent,  and  regardlefs  of  mifrep<irts.  Our  Saviour  is  not 
at  the  pains  of  a  word  to  vindicate  himfcif  from  their  impo- 
tent ceuf'jre,  but  "goes  on  with  his  dilVourfe,  and  j'.iniii  .s 


AP.     VI. 


Sr.      J    O    H     N. 


3^5 


his  own  aflion,  in  healing  a  man  on  the  Sabbath  day,  from 
thejewsown  prjclife  in  circuiiicifingtheir  children  on  that 
day,  if  it  happen  to  be  ihc  eighth  dav  :  And  theargument 
runs  thus.  "  If  circunicilion  may  be  adminiflcredio  a  child 
on  the  Sabbath-day,  wliicii  is  a  fervile  kind  of  woik,  and 
bodily  exercif?,  without  blame  or  cenfure,  whyfliulll  f^iil 
under  cenllire  fur  healing  a  man  on  the  Sabbath-day,  tho- 
roughly and  perfectly,  only  by  a  word  fpeaking?"  Hence 
harn  that  tlif  law  of  doing  good,  aifd  relieving  (he  mifer- 
;ible  at  all  times,  is  a  more  ancient  and  excellent  law,  than 
either  that  of  the  fabbath  rell,  or  of  circuracilion  upon 
the  eighth  day.  A  ritual  law  mufl  and  ought  to  give  place 
to  the  law  of  nature  which  is  written  in  every  man's  heart. 
As  if  our  Lord  had  faid,  "If  you  may  wound  a  man  by 
circnmcifion  on  the  Sabbath-day,  tn.iv  not  I  heal  one?  If 
you  may  heal  on  that  day  one  member  of  the  circumcifed, 
may  I  not  make  a  man  whole  every  v.hit?  If  you  be  at 
pains  to  cure  fuch  a  one  with  your  hand  may  I  not  with- 
out pains  cure  a  man  with  the  word  of  my  mouth  J'' 

24  Judge  not  according  to  the  appearance,  but 
judge  righteous  judgement. 

From  the(oregoing argument, Chriftdravvsan  inference 
or  conclufion,  That  there  is  no  making  a  juilgment  accord- 
ing to  the  firft  appearance  of  things;  and  thjt  fuddennefs 
or  ralhnefs,  prejudice  or  partiality  in  judging,  overthrows 
righteous  judgment.  This  is  the  general  application  of 
what  Chrill  had  faid  before  ;  and  the  particular  application 
of  it,  as  to  himfelf,  comes  to  this.  Judge  net  accordiitg  to 
appearance,  but  jtu'ge  righteous  judgment :  Asif  Chrill  had 
laid,  "Lay  afide  your  prejudices  againfl  my  perfon,  and 
compare  thefe  cafes  attentively  and  impsrtially  with  one 
another;  and  then  fee  whether  you  can  julHy  condemn  nic 
as  a  Sabbath  breaker,  and  acquit  yourfelves."  Such  was 
the  perfeft  innocency  of  our  Saviour's  actions, that  he  could 
and  did  fubmit  ihem  to  the  reafon  and  jucigmcnt  of  h's 
very  enemies. 

25  Then  faid  fome  of  them  of  Jerufalem.  Is  not 
this  he  whom  they  feek  to  kill?  26  But  lo,  he 
fpeaketh  boldly,  and  they  fay  nothing  unto  him.  Do 
the  rulers  know  indeed,  that  this  is  the  very  Chrill? 
2^  Howbeit,  wc  know  this  man  whence  he  is:  but 
when  Chrill  cometh,  no  man  knoweth  whence  he 
is :  28  Then  cried  Jcfus  in  the  temple,  as  he  taught 
faying,  Ye  both  know  me.  and  yeknowwhence  I 
am :  and  I  am  not  come  of  myfelf,  but  he  tliat  lent 
me  is  true,  whom  ye  know  not,  29  But  I  knov/ 
him;  for  I  am  from  him,  and  he    hath    fent   me. 

30  Then  they  fought  to  take  him  :  butnomanlaid 
hand.s  on  him,  becaufe  his  hour  was  notyet  come. 

3 1  And  many  of  the  people  believed  on  him,  and 
laid,  When  chrill  cometh,  will  he  do  more  miracles 
than  thefe  which  this  man  hath  done  ? 

Our  blefled  Saviour  having  vindicated  both  his  doctrine 
and  practice,  and  appeared  publicly  in  the  temple,  and 
fpcaking boldly  there,  the  people  of  JerufJcm,  knowing  the 


hatred  and  enmity  of  the  chief  priefts  and  rulers  agairft 
him,  do  wonder  that  they  did  not  apprehend  him.  Lt,iin, 
Almighty  God  doih  andtr.u  prel'ei  ve  h'sown,  in  the  faith- 
ful dilcharge  of  their  duty  in  (uch  an  adniir/ible  manner, 
that  even  their  enemies  thcmieU'Cs  may  woniLr  at  it,  and 
be  .iftonilhed  at  it.  a.  '1  he  argument  which  the  Jews 
urged  againftour  Saviour's  being  Clirifl,  and  tlic  proiuifcd 
IVltliras,  naniely,  that  they  //r.evi  -ivher.rc  he  lujs,  whereas 
when  the  MfJJiah  comilh,  no  man  fniU  kn'i-v  v:hcnce  he  is  ; 
now  herein  they  afTcrt  a  manifelt  untruth  ;  for  though 
Chrifl,  in  refpcft  of  his  God-iiead,  was  prefigured  by  Me!- 
chifedec,  who  was  without  failier  or  mother,  without  de- 
Icent;  (that  is,  without  any  that  the  fcripture  mentions,) 
\et  in  relpecfl  of  his  hntnan  nature,  the  Jews  might  know- 
whence  he  was ;  for  the  fcripture  plainly  pointcti  out  the 
tribe,  the  family,  the  lineage,  and  the  place  of  his  birth. 

3.  That  Chrift,  being  greivtd  at  this  impudent  cavil  doth 
reply  unto  it  with  much  boldnefs  and  zeal  ;  he  cried, fay- 
ing, Te  knijvj  me,  and  whence  1  am  ;  but  the  Father  thatjcnt 
me  ye  know  not  :  That  is,  "You  know  me  as  a  man, 
where  I  was  born  and  of  what  family  I  am,  but  you  know- 
not  my  divine  nature,  nor  the  Father  from  whom  1  amby 
eternal  generation,  and  whohathlent  me  into  the  world. 

4.  What  caufelefs rage  appeared  in  thefe  men  ngainft  Chrift 
for  declaring  the  truth  nntothem  :  they  would  havetakeii 
him  by  violence,  had  not  the  power  and  providence  of  God 
rcftrained  them  for  the  prefeut,  becaufe  his  time  to  fuffer 
w  as  not  yet  come.  Hence  learn.  That  violence  and  perfe- 
cution  againft  the  faithful  difpenfersof  the  truths  of  Cod, 
have  been  the  lot  and  portion  of  fuch  in  all  ages  and  gene- 
rations ;  Chrift  experienced  it ;  lei  his  minilters  expert  it. 

5.  That  although  the  rulers  at  Jerufalem  were  angry  and 
enraged,  yet  the  meaner  and  inferior  fort  of  people  believed 
on  him,  being  ctmvinced  by  the  wonderful  miracles  w||ji|^ 
he  had  wrought  amongft  them,  that  he  was  the  true  |J0<1' 
promifed  Meirtas.  For,  fay  they,  v/henever  the  McllTas 
comes,  he  cannot  donreuter  and  more  tvident  /niracles  ihiir. 
this  man  hatb  done.  Learnhence,  That  slthough  the  grace 
of  God  be  not  infured  to,  or  entailed  upon  any  fort  ot 
people  ;  yet  ordinarily  it  is  the  meaner  fort  of  people  witii 
whom  it  prevails  muft.  Many  of  the  common  people  at 
Jerufalem  were  believing,  w  lien  the  rulers  there  were  per- 
iVcuting  :  Men  that  live  in  pleafureandat  eafe,  fee  no  need 
of  dependance  upon  God  ;  have  little  inclination  or  defire 
to  further  the  golpt'I,and  to  encourage  either  the  d'Ipenl'ers 
or  profelTors  of  it ;  nay,  it  is  well  if  they  do  not  t.irn  per- 
fccutors. 

32  5  The  Pharifees  heard  that  the  people  mur- 
mured fuch  things  concerning  hira  ;  and  the  Phari- 
fees and  the  chief  pricfls  fent  officers  to  take  him.  33 
Then  faid  Jefusunto  them.  Yet  a  little  while  am  I 
with  you,  and  then  I  go  unto  him  that  fent  me.  34 
Y'e  (hall  feek  me,  and  fhail  not  find  me  :  and  where 
I  am,  thither  ye  cannot  come.  35  Then  faid  the 
Jews  among  themfclves,  Whither  will  he  go,  that 
we  fhall  not  find  him  ?  will  he  gounto  the  difperfed 
among  the  Gentiles,  and  teach  the  Gentiles?  36 
What  manner  of  faying  is  this  that  he  faid,  Ye  fliail 


344 


St.        J    O    H    N 

and  where  I  am, 


C^AP.  yii- 


brook,  but  a  fpring  of  wMer ;  ve  fttall  never  mifs  of  the 
waters  of  life,  if  we  feek  ur.to  ard  wait  upon  Chriftfor 
tbem.  For,  if  we  believe  on  h'lm,  dut  of  our  billies  Jhallfliiv 
nv:rs  rf  living  voters,  fi.fficient  for  ourfclvei,  and  where 
with  to  refrefli  others. 

39  (But  this  he  fpake  of  the  Spirit,  which  they 


feck  mc,  and  fliall  not  find  me 
thither  ye  cannot  come  s" 

Ct'fi-rve  here,  How  enraged  the  pliarifees  were,  when 
they  heard  tint  fo  nmny  of  the  common  people  were 
bronglit  til  believe  inChrlft,  and  cleave  unto  Chrift,  info- 

niudi  that  tiiey  fcnt  public  uificers,  armed  with  antliority  --  .  ■      -n        u  ■'         c      .1      11   r 

10  apprehend  our  bUfTed  Saviour ;  The  Vharifees  W  chief  that  beheve  on  him  Ihould  racetve  :  for  the  Holjr 
.fricjis/cnt  :fiurst'.  take  him.  /^-arn  thence,  That  nothing  Ghoft  wasnot  yet  given,  btcaufe  that  Jeiixs  was  not 
inorecnragci  the  entaiiesofreligion, and  drawstrcubleon     vet  glorified.) 

Thefe  words  are  the  Evangclift  St  John's  commentary 
upon  the  foregoing  pronnfe  :  he  tells  ti.',  ilat  Chrift  fpoke 
this  of  the  miraculous  gifts  of  the  Spirit,  which  did  accoin- 
pany  the  defcent  of  the  Holy  Choft,  at  ihe  featt  of  Penie- 
co(t.  For  the  Holy  Ch'ff  waJ  not  yt  t  given,  that  is,  not  fo 
plentifully  given,  /»fffl»j/t  Jefus  was  not  glorified-  Learn 
hence.  That  although  lite  Spirit  was  in  fcnieroeafure  given 
by  God  from  the  beginning  to  good  men,  yet  the  more 
plentiful  efFufion  of  it  was  deferred,  till  the  afccniion  and 
glorification  of  Je(us  Chrift. 

40   9  Many  of  the  people  therefore,  when  the:.jr 


ihc  preachers  and  proftfiors  of  ir,  than  the  fuccefs  which 
the  gofpel  at  any  time  meets  with,  Obfervr,  2.  Our  Sa- 
viour tells  ihtm  that  as  they  defired  to  be  rid  of  him,  fo 
ere  long  they  fhould  have  theirdefu-e  ;  he  would  leave  them 
and  go  to  his  Father,  and  in  his  ablence,  they  would  wifli 
Jorhis  bodily  prcfence  again,  but  fhuuld  not  have  it.  l.esrn. 
The  defpifers  of  Chrift  have  little  caufe  to  be  weary  ot 
liim,  and  to  feek  to  put  him  away  by  violence  andperfecu- 
lion  ;  for  their  obftinate  contempt  of  him  will  caufe  him 
10  depart  from  them,  and  finally  forfake  the:n.  Ohftrve, 
2.   How  the  Jews,  not  underftanding  our  Saviour's  words 

aright,  reolbned  among  themfelves,"hether  by  leaving  of  .  _       _ 

them,  he  meant  to  go  into  fome  pagan  country,  and  teach    heard  this  faying.  faidOf  a  truththis  is  the  prophet 


the  Gentiles  the  myfteries  of  the  Jewifh  religion  ;  which 
above  all  things  they  could  not  endure  to  hear,  l^arn 
hence,  That  it  is  the  ordinary  fin  of  a  pecple  privileged 
with  the  means  of  grace,  not  to  be  fenfible  of  the  hazard 
ordanger  ofChrift'sleavingand  forfaking  them,  til!  at  laft 
he;  leavpc  thpm  fin;illv  and  cr.fts  them  off,  to  their  inevi 


41  Others  faid.  This  isthe  Chrift.  .But  fomefaid, 
Shall  Chrift  come  out  of  GaUlee?  42  Hath  not 
the  fcripture  faid,  That  Chrift  cometh  out  of  th« 
feed  of  David,  and  out  of  the  town  of  Bethlehem, 
where  David  was  ?      43  So  there  was  a   divifion 


table  and  unutterable  condemnation.   Thus  did  our  Lord     among  the  people  bccaufe  of  him.      44   And  fome 


of  them  would  have  taken  him  :    but  no  man  laid 
hands  on  him. 

In  thefe  verfes  an  account  is  given  of  the  various  effcfts 
which  our  Lord's  foregoing  fermon  had  upon  his  hearers 
hearts  fome  were  fo  affefted  with  it,  that  they  believed 
him  to  be  the  great  prophet  pronjiftd  to  Ifratl,  Dcut. 
xviii.  18  Other.- apprehended  him  to  be  the  Chrift  :  others 
contradi<ft  both,  fuppofinghim  to  be  born  not  at  Bethle. 
hem,  but  in  Galilee.  And  upon  this  divedity  of  opiniani 
there  arofe  a  divifuinamongft  them  ;  and  fome  had  a  mind  to 
have  apprehended  him.  but  by  an  over-ruling  power  they 
were  reitrained  fron)  doing  it  at  prefent.  Learn  hence 
thatduerfity  of  opinions  in  ma'ters  of  religion,  even  con- 
cerning Chrift  hmifelf,  have  been  even  from  the  beginning. 
Some  accounted  him  a  piophet,oiher>  the  Mefliah  ;  fome 
thought  him  neither,  but  a  grand  impoftor  and  deceiver. 
Our  dear  Lord,  when  hf-re  on  earth,  palfcd  through  evil 
clepend°upon  as  Mediator,  we  fliali  certainly  receive  what    re]  ort  and  good  report ;  let  hi    foDoAcrs  expeft  mu\  prc- 


with  the  Jews  here  :  1  go  my  way,  and  whither  I  go,  ye 
cannot  rome. 

37  In  the  laft  day,  that  great  day  of  the  feaft, 
Jcfus  ftood  and  cried,  faying.  If  any  man  thirft,  let 
him.  come  unto  me  and  drink. 

Tlie  fesft  of  tabtrnscles  (w hich isthe fesft here  meant) 
lafted  eight  days;  thefirftand  laft  of  which  were  to  be 
kept  holy  with  religious  all'emblies  and  facrifices;  audit 
was  a  cuftom  jmong  the  Jews,  upon  that  folemn  day,  to 
offer  up  a  pot  of  water  unto  God,  which  they  drew  out  of 
the  fountain  of  Siloani;  with  reference  to  this  cuftom, 
Chrift  here  cries  with  a  loud  voice,  inviting  the  people  to 
fetch  and  draw  from  him,asfroma  living  fountain,  all  the 
fanclifying  gifts  and  fa  ving  graces  of  the  holy  Spirit. /^frtr« 
hence.  That  Jefus  Chrift  isthe  original  and  fountain  of  all 
laving  grace,  whom  if  we  thirft  after,  repair  to,  and  by  faith 


nfluences  of  grace   foevsr  we  want  and  ftand  in  need  of. 

38  He  that  believeth  on  me,  as  the  fcripture  hath 
^aid,  out  of  his  belly  ihall  flow  nvcrsof  living  water. 

Here  again  Chrift  alludes  to  a  Jew  ifli  cuftom  ;  the  Jews 
were  wont  at  fountains  tobuild  great  vfflcU  offtor.e.andin 
ihe  niidftorbelly  of  them  to  have  pipes,    thrr'ugh    which 


pare  for  the  fame  for  innocence  itftlf  cannot prottft  from 
(lander  and  falfe  accufation. 

45  ?  Then  came  the  officers  to  the  chief  prieft* 
and  Pharifees  :  and  they  laid  unto  them,  Wiiy  have 
ye  not  brought  him  ?  46  The  officers  anfwered 
Never  man  fpake  like  this  man.    47  Ti.ea  anfwered 


the  water  paffes,  "Now,  fays  Chrift,  thus  it  (hall  be  with  them  the  pharifees,  Arey  e  alio  deceived  ?  48  Have 

every  one  that  believeth  on  me  ;  he  ftiali  be  abundantly  ^^y  ^f  ,j^g  rulers,  or  of  the  Pharifees,  believed  on 

filled  with  the  Spirit  of  God,  in  all  thefnnaifyingandfav.  j^-^^^p  But  dlis  people,   who  knoweth  not  the 

ing  graces  of  it."     Chrift  and  his  holy  Spirit  are  a  living  ,,„   ,__  _,,_r„j 


ig  gr 
fountain,  whofc  waters  never  fail;  they  are  not  a  water- 


law,  arc  curfed. 


Note 


Cha?,  VI. 


St,      J    O    H     N. 


A'c/tf  hei'f,  I.  How  Ocdrcftramed  the  rage  and  malice 
*f  Chrift's  enetnies,  ti!!  bij  hour  was  come;  ilie  ofliccrs 
of  the  chief  priefts,  who  v.ere  fcnt  fcrrli  witli  a  cornniir. 
fion  to  appreiiend  hiiTi,  returned  without  him  ;  hut  with 
this  honourable  mention  of  him  in  their  niouihs,  Never 
hicn [pake  I'lki  this  T»un.  Such  is  the  power  of  Chiift's 
dodlrine  that  even  thcfechat  coni»,untoit  with  prejudice, 
and  with  aperfcctiting  purpoh;,  iiisy  be  furpriffd  by  it,  .ukI 
thoiigh  not  converted,  yet  bridled  and  refti-ained  :  the 
preachingofthegorpeldothfomftiinesreftrain  the  violence 
of  the  hand,  when  it  works  no  change  in  or  ii])on  the 
heart.  Thus  it  was  with  thefe  poor  officers.  2.  That 
the  Pharifees  being  more  enraged  atihe  reafon  which  the 
ofncerj  gavefc-rnegledling  their  office,  than  for  the  negleifl 
itfclf,  upbraid  them,  that  they  fliould  fuller  theaifelves  to 
be  fo  deceived,  whereas  none  of  the  graiuJeej,  or  learned 
Rabbies,  had  owned  him  ;  only  an  accurfcd  crew  of  igno- 
rant people  followed  him,  and  doted  on  iiim.  Here  no'e. 
That  when  Chrift  came  into  the  world,  the  great  ones  of 
the  world  not  only  refufed  to  believe  on  him,  hut  boahed 
of  their  unbeiiirf  as  an  argument  of  their  wifdoni.  Huve 
tiny^  of  the  rulers  believed  i)n  him.*  Oh  no,  they  were  too 
wife  to  believe!  Faith  is  left  to  fools,  and  accounted  folly 
by  thofe  wife  men.  Nay,  farther,  thry  count  the  common 
people  curfed,  who  did  believe  on  Chrift.  Oh  prodigious 
llupidiiy!  to  account  them  accurfcd,  who  receive  Jefus 
Chrift,  the  chiefeft  hlefling;  great  men  have  not  always  the 
wifdom  of  a  man,  but  more  fcldom  have  they  the  wifdoni 
of  a  real  chriftian.  Great  in  honour,  and  wife  in  nnder- 
ftanding   are  a  fweet  couple,  but  feldom  feen  together. 

50  Nicodemus  faith  unto  thetn, -(he  that  came 
to  Jefus  by  night,  being  one  of  them)  51  Doth 
our  hi \v  judge  any  man  before  it  hear  him,  and  knovv^ 
what  he  doeth  >  52  They  anfwered  and  faid  unto 
him,  Art  thoualfoof  Gahlee?  Search,  and  look  . • 
foroutofGahlecaiifcth  no  prophet.  53  And  every 
man  went  unto  his  own  houfe. 

Here  «off,  i.  How  God  ftirs  up  Nicodemus,  though  he 
durft  not  openly  own  Chrift,  yet  to  plead  for  him,  that  he 
might  not  be  condemned  before  heard  ;  this  was  a  common 
rule  of  jiiftice,  and  nothingbut  what  might  have  beenfrnd 
ou  behalf  of  the  greateftinalefjaor;  he  could  not  well 
have  faid  lefs  ;  but  God  fo  ordered  it  that  it  is  enough  to 
divert  the  itorm  from  falling  upon  Chrift  at  this  time  — 
One  word  fliall  he  I'ufficicnt  to  blow  over  a  perfecution, 
when  God  will  have  it  fo.  2.  They  anfwer  Nicodemus 
with  a  taunt,  a  mock,  andafcorn,  that  no  prophet  ever  did 
rife  our  of  Galilee,  nor  ever  ihnuld.  'ih-refore  Chrift 
anfingout  of  Galilee,  as  they  thought,  could  be  ro  pro- 
pnt-t.  Laftly,  That  though  they  were  more  enraged' yet 
they  dilperfe  without  concluding  any  thing  ag.iinft"chritt: 
/or  that  time  every  one  went  to  his  own  hom'e.  There  is 
no  wildom  Dor  underftanding,  nor  counfcl  sgr.inft  the  Lord . 


J 


CHAP.     VIII. 

ESUS  went  unto  the  mount  of  Olives 
early  in  tiie  morning  he  came 


And 


gam  into  the 


temple  and  all  the  people  en  in  (?.  unto  luV.  ;   .-\t,(1  li. 
fat  down  and  taught  them. 

1  he  foregoing  chapter  gave  us  .nn  accountofa  moft  i  \. 
cellent  ferinon  which  our  Saviour  preached  in  the  ttinplf, 
at  the  fcart  of  tabernacL's.  Now  the  feaft  being  ended, 
Jclus  did  not  tarry  in  the  city  ill  night  ;  hut  wtni  rut  of  It 
two  miles,  as  he  trtquently  ul'ed,_to  the  mount  of  Olives. 
And  although  it  was  fodjiigerous  for  him  to  he  leen  anv 
more  in  Jcriifalcm,  yet  early  next  morning  he  retunn 
again  to  the  city,  fnter;,  the  teiiiplp,  .ind  falls  upon  his  woi!; 
ofpre.nching  wiihout  fear  and  with  indefatigable  diligence. 
Owhatabufy  ufefulIifK  was  this  of  our  Saviours  !  Hefpen: 
the  day  in  preaching  hi  the  temple, the  night  in  privacy  and 
prayer  on  the  mount  of  Ohves:  the  next  reornii.g  he 
returns  to  his  work  of  preaching  again.  Thus  was  he 
always  holily  .;,d  painfully  employed.  To  glorify  his  Fa- 
ther,  and  to  be  ufetul  and  beneficial  to  mankiud,  was  Ijis 
food  by  day,  and  his  reft  by  night.  Lord,  how  little  do 
we  refemble  thee,  if,  when  thy  life  was  all  pain  and  labour 
OUTS  be  all  paftime,  pleafure,  and  recreation. 

3  And  the   fcribes  and   Pharifees  brought  unto 
him  a  woman  taken  in  adultery  :  and  when  they  had 
fet  her  in  the  midft,    4  They  fay  unto  him,  Matter 
this  woman  was  taken  in  adultery,  in  the  very  a6L. 
5   Now  iMofes   in   the   law  commanded  us.  that 
inch  (hould  be  ftoned:  but  what  fayefl  thou  ?     6 
This  they  faid,  tempting  him,  that  they  might  have 
to  accufe  him.     But  Jefus  Uooped  down,  and  with 
his  finger  wrote  on  the  ground,  as  though  he  heard 
them  not.     7  So  when  they  continued  afking  him. 
he  lifted  up  himfelf,  and  faid  uuto  them,   He  that 
IS  without  fin  among  you,  let  him  firltcaft  a  ftone 
at  her.      8  And  again  he  ftooped  down,  and  wrote 
on  the  ground.  9  And  they  which  heard  it,  being 
convifted  by  their  own  confcience,  went  out  one  by    • 
one,  beginning  at  the  eldeft,  even  unto  the  laft  :  and 
Jefus  was  left  alone,  and   the  woman   ftanding  in 
the  midft.    10  When  Jefus  had  lift  up  himfelf,  and 
faw  none  but  the  woman,  he  f*i(l  unto  her,  Woman 
where  are  thofe  thine  accufers  ?  hath  no  man  con- 
demned thee  ?      11   She  faid.  No  man,  Lord.  And 
Jefus  laid  unto  her.  Neither  do  I  condemn  thee  : 
go,  and  fin  no  more. 

Our  Saviour  early  in  the  morning  entering  upcn  the 
work  of  preaching  :  Note,  1.  What  a  mixed  auditory  he 
had,  of  tcnbes  and  Pharifees,  and  common  people.  All 
forts  Of  pt-rfons  came  to  hear  him,  but  ujc  all  wnh  the 
lame  initntjons :  I  he  common  people  c.ime  to  learn,  but 
.the  Icribes  and  Pharifees  came  to  caviland  carp  ;  :he  latter 
came  to  tempt  and  enfnarc  hini,  the  foi  mer  to  be  taught 
and  inftruaed  by  him.  Jt  i,^  not  our  b.ire  a(tend..hce«poii 
ordmanccs.  but  the  purity  of  our  aim,  and  the  lii.cerity  of 
our  intentions  in  waiting  upon  God  in  them,  that  is  ^,^ 
evidence  of  our  (inccriiy.  2.  How  :hc  hy,  ctiifv  of  theVe 
1  -lanfees  was  gilded  aver  with  an  appearance  of  fana  ly, 

Xx  '* 


:n(^ 


St.      J    O     H     N. 


Chap.  V 11 


>. 


as  if  they  were  great  lovers  of  chaftity  and  haters  of  un- 
cleannci\;  liicy  bring  to  Clirilb  a  woman  taken  in  adultery, 
to  be  cenfurcd  by  hi:n.  One  liint  h.id  not  not  known  thefe 
rharilees,  woulJhave  cotuliidedthein  very  holy  .ind  hon- 
cll,  very  conrcioiiaMe  and  confcieniious  pcrlbns:  but  Chrill 
who  law  in  their  holbins,  ibon  found  that  al!  this  wasdone 
only  to  temp:  him.  Thus  a  linooth  tongue  and  a  falfe 
heart  often  accompany  one  another:  when  we  fee  a  glitter- 
ing appearance  wc  have  rc.ilbn  to  lufpetT-the  infule.  3. 
The  punilhnient  which  the  PhariCtes  Ibuyht  to  have  in- 
illclcd  on  this  adulterefs  ;  it  is  death  ;  let  her  be  ftoned  : 
^^0ln■.Mi^le3  the  piini(hinent  oi'  adnhery  was  burning,  ibine- 
tiines  Uonin^;,  always  death  :  Lord  !  how  CLight  thriltiap.s 
TO  bluth,  wlut  have  llii;ht  thonghf;  of  the  fin  of  adultery, 
which  both  Jews  and  Fag.ms  held  deadly  >  4.  Their  en- 
fn-jring  qiiettion,  .il/'//t/  commam.'etl ftich  JJjufilJ  he  Jhmd ; 
but  vih.it  fayefl  thnt :  The  Pharifees  deljre  no  better  ad- 
vantage a  gainft  Chrift,  than  atontradidionio  Mofes  their 
law-giver  :  It  his  been  an  old  ftratageni  to  let  Mofes  and 
Chriltat  variance,  but  they  are  fart  friends;  thty  are  fubor- 
dinate  one  to  another,  not  oppoftd  one  againft  another. 
Mofes  brings  us  to  Chrill,  and  Chrift  to  glory  ;  fain  would 
thefe  colloguing  adverfaries  draw  Chrill  10  contradidl  Mo- 
fes, that  they  might  take  advantage  of  the  tontradicVicn, 
to  condemn  Chrilt.  5.  The  wifdom  and  caution  of  cur 
Lord's  anfwer;  he  doth  not  excnfe  her  crime,  but  bids  her 
acculcrs  look  at  home,  and  examine  their  own  confcicnces, 
whether  they  were  not  guilty  of  the  like,  orasgreatalln; 
He  doih  not  fay,  "let  her  be  ftoned  ;"  this  h;d  been 
againtl  the  courfe  of  his  mercy;  he  doth  .not  fay,  "Let 
her  not  be  iloned ;"  this  had  been  againft  the  law  of 
Mofes;  but  he  fo  .infwers,  that  both  his  juftice  and  his 
mercy  are  entire  ;  (lie  di^rmilfed,  hey  afiianied.  It  is  af.ilfe 
real  that  is  eagle-eyed  abroad  and  blind  at  home.  Such  as 
are  moll  wicked  themfelves,  are  oft-times  moft  ready  and 
Ikilful  to  fpy  out  the  faults  and  failings  of  others  :  We 
Hand  too  near  ourl'elves  to  difcern  our  own  mifcarrisges. 
The  eye  that  fecsevery  th.ing.fees  not  itftlf.  A'o/e,  Though 
Chrill  abhored  the  lin,  yet  he  Joe^not  condenni  the  Tin- 
ner. H nth  mm  an  condemned  thee?  Neither  do  I  ondcmn 
thee,  fays  Chrril.  This  Chrift  faid,  not  to  excnfe  the 
woman  or  to  connive  at  her  offence,  but  toftiew  that  he 
declined  the  offue  o'a  c-i*«l  judge,  which  wa  s  to  pafs  fen- 
tence  on  criminals.  He  therefore  dutii  not  f.iy,  No  man 
ought  to  condemn  thee,  but  Hath  no  man  andemntd  thee  ? 
Chrill  doth  not  execute  t^ieiifiee  of  a  magillrate  in  judging 
her  death  ;  but  of  a  minifter,  in  callnig  her  to  repentance 
and  reformation  -.  How  ought  every  one  of  us  toketp  wirii- 
in  the  bounds  of  our  calling,  when  our  Saviourhimfclf  will 
not  intrench  upon  the  office  and  funclion  of  others?  Laflly, 
Our  Saviour's  cautionary  direclion  to  this  adulterefs:  Go, 
and  flnno  more.  Where  wJe,  Chrill  doth  not  fay,  Go, 
and  commit  adultery  no  mofe  :  but.  Go,  and  fin  no  more. 
It  is  not  a  partial  repentance,  or  a  turning  away  fro  m  this 
or  that  particular  lin, which  will  denominate  us  true  pe  ni- 
tents,  or  intitle  us  to  the  pardoning  mercy  of  God,  but  a 
leaving  oft  alHin  of  what  kind  foever:  therefore,  fays 
Chrill,  Co,andJinnotKore. 

12  f  Then  fpnke  Jcfus  again  unto  them,  fayingi 


am  the  light  of  the  world:  he  that  followcth  me 
ni;vll  not  walk  indarkncfs,  but  fliall  have  the  light  of 
life.  1 3  The  Pharifees  tlicrefore  faid  unto  him,  Thou 
beared  record  of  th.yfcif ;  thy  record  is  not  true,  j  4 
jefu.^  anlv.-ercd  and  laid  unto  them.  Though  I  beat 
record  of  myfelf,  yet  my  rrcord  is  true  :  for  I  know 
whence  I  came,  and  whither  I  go;  but  yccannot  tell 
whence  I  come,  or  whither  I  go  :  15  Ye  judge 
after  the  flelh,  I  judge  no  man.  16  Andyet  if  I 
judge,  my  judgement  is  true  :  for  I  am  not  alone, 
but  I  and  the  Father  that  fent  me.  17  It  is  alfo 
written  in  your  law,  that  the  teftimony  of  two  men 
is  true.  18  I  am  one  that  bear  witncfs  of  myfelf, 
and  the  Father  that  fent  me,  bearcth  witnefs  of  me. 
19  Then  faid  they  unto  him,  Where  is  thy  Father  ? 
Jefusanfwered,  Ye  neither  know  me,  nor  my  P'a- 
ther  :  if  ye  had  known  ine,  ye  fhould  have  known 
my  Father  alfo.  20  Thefe  words  fpake  Jefus  in 
the  treafury  as  he  taught  in  the  temple  :  and  no 
man  laid  hands  on  him  ;  for  his  hour  was  not  yet 
come. 

Our  blelTed  Saviour  having  baffled  the  dofign  vhich  the 
Pharifees  hid  upon  him,  and  fliewed  a  Ipirit  of  divine  wif- 
^lom,  in  delivering  himfclf  from  thatfnaie  which  they  had 
hid  for  him,  he  returns  to  indriiA  the  people  in  the  trea- 
fury. And  here  note,  i,He  in(lru;ls  them  in  the  nature 
of  his  oflice,  VA  bich  was  to  enlighten  all  men,  with  the 
kno\slege  of  divine  truth  ;  fo  that  ihey  lliould  not  walk 
in  darknefs,  either  of  fin  or  error,  but  be  led  toeicrn.il  life. 
Learn  hf  nee.  That  the  great  end  and  errand  of  Chrill's 
coming  into  the  world,  was  to  give  light  unto  poor  fouls 
that  fat  in  dark'iefs.  2.  Ihe  exception  w  hicn  the  Pliari- 
feesmake  againlV  cur  Saviour's  ttltiinony  of  hipilelf ;  Th':u 
bean Jl  record  of  thyjl  If ;  thy  record  if  noltrue.  Indeed,  fnch 
is  the  corrupt  nature  of  man,  which  is  pi  one  to  fetk  iifelf, 
and  hunt  aAer  vain-glory,  that  it  may  render  a  pt  ribn's 
telliiuonyof  hinilelf  fufpct^ed  ;  but  Chrift  being  true  God, 
that  cannot  lie,  and  coming  out  of  the  bolom  ol  the  Father, 
as  his  ambair.idor,  his  teftimony  of  hii;;ftlf  is  above  ail  ex- 
ception, and  ought  to  be  credited  without  farihcr  proof. 
T,.  Mow  Chrift  challenges  his  enemies,  the  Pharifees.  for 
judging  carnally  of  him,  and  according  to  the  meannefs  of 
his  outward  appearance,  whereas  he  judged  no  man  :  that 
is,  Firll,  No  man,  as  they,  judged,  according  to  ourvyard 
fliew:  (?r,  Secondly,  I ju-lg.- no  jnan  ;  that  is,  at  prefent. 
My  proper  work  is  not  to  condemn  any,  but  teach  all  ;  and 
my  prefent  office  is  that  of  a  prophet,  not  of  a  judge.  My 
, coming  now  is  to  inftru(fl  and  lave  the  world  ;  my  next 
coming  willhe  tcjudge  and  condemn  it.  4  Chrift  declares 
that  he  is  not  alone  in  the  teftimony  given  himlelf,  but 
that  the  Father  did  allbteftify  and  bear  witnefs  of  him,  and 
that  according  to  their  own  law, the  teftimony  of  two  was 
alwaysaccounted  andefteemed  valid.  "  Kow,  faysChrift, 
if  fo  much  weight  be  to  be  laid  upon  the  teftimony  of  two 
men,  how  much  more  forcible  flioiild  the  teftimony  of  the 
Father,  and  of  him  that  he  h:th  fe.it,  be,  to  fatisfy  you, 

that 


Chap.  vii. 


Sr.      J    O    H    N. 


34.7 


that  what  I  fay  of  inyfelf  is  true?  ^earn  hence,  i.  That 
the  Father  and  the  ^on  though  one  in  cfTence  and  opera- 
tion, yet  are  diftin<ft  perfons.  2.  That  therediflinclp-rfons 
did  hear  joint  \\itnefs  concerning  Chrift.  God  the  Father 
left  fied  of  him  by  a  voice  from  heaven  ;  and  Chriftas  God, 
bare  witnefs  of  himfcif  as  man,  and  a>.  M'd'ator.  Surely 
ontof  the  mouth  oftwofuch  witntfTes,  the  truth  ofChriil's 
divine  niiflijn  is  fufficiently  eftabliihed.  ; 

21  Then  faid  Jcfus  again  unto  them,  I  go  tny 
way,  and  ye  fhall  Icek  me,  and  /hall  die  in  your  fins : 
whither  I  <;o.  ve  cannot  come.  22  Then  faid  the 
jews,  Will'hc  kill  hi.nfcir  ?  becaufe  he  faith,  Whither 
1  go,  ye  cannot  come.  23  And  he  faid  unto  thcrw, 
Ye  are  from  beneath  ;  1  am  from  above :  ye  are  of 
this  world  :  1  am  not  of  this  world.  25  I  faid 
therefore  unto  you,  that  ye  Ihould  diein  your  fins  : 
for  if  ve  believe  not  that  I  am  he,  ye  fhall  die  in 
your  lins. 

Ohret'vs  here,  A  dreadful  threatening  denounced  by 
Chrift  againft  the  oblVinare  and  nnbeliving  Jews,  Te  fhall 
die  In  yjur  ftnf  ;  that  i$,  in  the  g'lilt  of  your  fins  :  Lorii  ! 
what  a  fad  word  is  this,  Tefnall  die  in  your  fins  .-  ()  better 
is  ii  a  thoufand  times  to  die  in  a  ditch  !  for  th«v  that  die  in 
their  fins,  (hall  rile  in  theh-lins,  and  ft;md  before  Clir^tl  in 
their  fins  :  fuch  as  lie  do.vn  in  lin  in  the  grave,  fliall  have 
fin  lie  down  with  their,  in  hell  to  all  eternity.  The  fin^of 
believers  go  to  the  g  rave  before  them  ;  fin  dieth  v\  bile 
they  live;  but  the  finsof  unbcievers  go  to  the  with  them. 
While  they  live  they  are  de.id  in  fin:  and  by  fin  they  fill 
into  death  :  from  which  there  i.>  no  recovery  unto  life. 
2.  The  grand  fin  for  which  this  gre,Tr  punidiment  is 
thn'".itr'n*d,  and  that  is  the  fin  of  unbelief;  If  ye  ielh-ve^- 
not  thai  I  am  he,  ys  fhall  die i,t  your  fiitj.  Plainly  iniimating 
that,  of  all  nn,  infidelity  and  unbelief  is  the  grand  dam- 
ning fin  under  the  gofptrl.  The  devil  hath  a  great. id  van- 
tage upon  men,  by  making  thein  ftrong  in  unbelief,  as 
Cod  hath  by  making  his  people  ftrong  in  faith.  Unbelief 
renders  a  finners  cafe  defperate  and  incurable  •  it  doth' 
not  only  procure  damnation,  but  no  damnation  like  it. 

25  Then  faid  they  unto  him.  Who  art  thou  ?  And. 
Jefus  faith  unto  them,  Even  tlufmne  that  I  faid  un- 
to you  from  the  beginning.  26  I  have  many 
thing.s  to  fay  and  tojiid^e  of  you  :  but  he  that  fent 
me.  is  true ;  and  I  ipeak.  to  the  world  thofe  thini^s 
which  I  have  heard  of  him.  27  They  underftood 
not  that  he  fpakc  to  them  of  the  Father.  28  Then 
faid  Jefus  unto  them.  When  ye  have  lift  up  the  Son 
of  man,  then  fhall  ye  know,  that  I  am  he  and  that 
I  do  nothing  of  myfelf ;  but  as  my  Father  haih- 
taught  me,  I  fpeak  tfaefc  things. 

The  Jewshearing  our  Saviour  denouncing  fuch  terrible 
threatningsgainft  them,  bccr.ufe  they  believed  not  on  him 
in  th;  foregoing  verfes  ;  here  they  perverfely  afic  him  who 
hews?  our  Saviour  replies,  Thai  he  was  the  f,ime  that  he 
was  frcm  the  beginning,  even  the   very  Clvfift,  and  tb:if 


they  were  the  very  fame  that  were  alfothemortal  enemies 
and  oppofcrs  of  the  truth.  Bit  tha:  the  time  was  haftcn- 
ing,  when  ihey  (hould  be  fully  convinced  who  he  was  ; 
namely,  when  they  had  lifted  him  upon  his  crofs,  when 
he  was  rifeu  again,  and  afcended  into  heaven,  and  brought 
that  denrufticm  upon  them,  which  he  had  fo  <.f;i-n 
thre.-.tened.  Z.fjrM  hence,  Tliat  the  fulferings  of  Chrift 
were  clear  and  convincing  denionftraiions,  both  who  he 
\va'5  and  what  he  was.  The  daikening  of  the  fun,  the 
quaking  of  the  earth,  the  rending  of  the  rocks,  the  open- 
ing of  the  graves,  wire  fuch  convincing  proofs  of  his 
dfiiy,  that  ihey  could  not  but  fay,  (■'crily,  thisvi.ts  the  Son 
oJCod. 

29  And  he  that  fent  me,  is  with  me  :  the  Father 
hath  not  left  me  alone  :  for  I  do  always  thofe  things 
tliat  plcafe  hiin. 

1  hat  is,  he  that  fent  and  comniiffioned  me  for  the  great 
work  of  rcdt-mption,  he  is  continually  with  me,  both  to 
aflift  and  to  .icceptme  :  I  doingevery  thing  that  is  agree- 
able to  his  holy  will  and  pleafure.  Hence /'ffr«,  t.That 
the  work  of  redemption,  in  the  hniidi  of  Jefus  Chrift, W.is 
a  work  wtli  pf  aliiig  to  God  the  Father  ;  the  work  itfelf 
was  highly  j.le.iling  to  him  ;  and  Chrift's  way  of  manage- 
ing  it  w;is  well  pl<  .ifing  alio.  2.  T  hat  the  reafijn  \\l;y  it 
was  thus  well  plenfing  to  God,  was,  becTufc  he  afted  in  a 
ciinftant  conformity  to  his  Father's  will, kept  to  his  Faihers 
ccmmiflion,  and  executeil  hi-.  F.ither'.s  commind;,  dcin'* 
always  th'.fe  1i:n!g<  that  pUaftd  h'xm.  3.  Thar  as  the  F.nher 
and  Cliriii  «  ere  infeparable  in  rt  fpccl  of  the  unity  of  the 
divine  eflVnce  ;  fo  the  Father  w.is  always  with  Chrill  as 
Mediator,  both  to.fuppoit  and  uphold  him,  to  accept 
and  to  reward  him.  The  Father  hath  not  left  me  alone, 
either  in  the  doing  of  his  will,  or  in  the  fulFering  of  his 
pleafure.  4.  That  thole  «lio  defire  the  grscious  and  fpe- 
ciil  prefence  of  God  wi:h  thcni  in  all  condiiioiTs,  pariicu-' 
I.Trly  in  limes  of  fufieriiigs  and  trouble  they  mult  m.ike  it 
their  care  and  ftudy  to  pleafe  God,  atulto  obferve  his  will 
iti  all  things;  then  God  will  be  with  tliem  in  his  guiding 
prelence,in  liis  ftrengthening  prefence,  in  his  comforting, 
:a  his  quickening,  in  his  fiinflifyiiig,  fynipathizing,  and 
accepting  prefence. 

30  As  he  fpake  'hefe  words,  many  believed  on 
him.      31   Then  laid  Jefus  to  thofe  Jews  which  be- 
lieved on  him,  If  ve  continue  in  my  word,  thtn  arc' 
ye  my  difriples  indeed;   32  And  yc  fhall  know^'thc 
trnth,   and  t!ie  truth  fhall  make  you  free. 

*  U'rAe  here,  i.  The  blefTsd  fruit  and  fuccefs  of  our  S.tvI- 
our'b  foregoing  dilcourfe  concerning  his  peilVn  and  office.  ■ 
As  he  fpake  thffe  Wjrds  many  lirlii7>edi?t  him  :  Not  by  rheir 
own  n.-itur:!!  pciwerand  ability,  but  by  Chrift'soumipoient 
r.nd  tlSjncioiis  grace;  he  that  fpuke  to  the  ear,  canfed  his 
word  to  reach  the  heart  ;   Clir;il  ijiinrdf,  that  pljoted.ind 

'  watered,  gave  al.fo  the  iniTc.ife,  •:.  The  lo\e  and  tare  of 
C.'-^rilt  mtnnoncd  to  thel'e  new  converts  ;  he  watereih  iin. 

.  mediately  rhefe  plants  witii  wholelnme  advice  and  counfel. 
JJ ye  (  intinue  in  rny  w'.rd,  then  are  \e  my  difciphs  indeed  .• 
Where  mJe,  1;  ituil  be  Chrift's  word,  thctiuedoetir.eof 
X  X  1  -  the- 


548 


St. 


JOHN. 


Chap.  vn. 


the  gofpel,  and  tliis  abided  and  continued  in,  which  will 
fvidence  our  difciplfflnp.  3.  A  fpccijl  privilege  which 
(hal!  follow  npon  abiding  in  the  dnJtrinc  of  Chnft  ;  they 
fliall  increnfc  in  the  knowledge ot"  it,  ami  be  mnde  free  by 
it!  Te  Jhnll  k»r.u  ihe  truth,  and  the  truth  jh  all  make  you 
fref.  Where  ko''-,  1.  That  man  is  naturally  in  honditge 
and  captivity,  by  blindnefs  of  mind,  by  hardnefs  of  heart 
by  rebellion  of  will.  ■2.  That  the  means  appointed  by 
God  for  frttinn;  at  liberty  from  thiscaprivity  and  bondage, 
i(  the  word  of  Chrift,  and  the  dodtrine  of  the  gofpel :  The 
truth  foiill  make  yui  free, 

3.3  '  They  anfwercd  him,  We  be  Abraham's 
feed,  and  were  never  in  bonda;Te  to  any  man  :  how 
faycflthou,  Ye  (hall  be  made  Free  ?  34  Jefus  an- 
fwered  them,  Verily,  verily  I  fay  unto  you,  Who- 
foever  committcth  fin  is  the  fcrvant  of  fin.  35 
And  the  fervant  abideth  not  in  the  houfc  for  ever  : 
hut  the  Son  abideth  ever.  36  If  the  Son  therefore 
fball  make  you  free,  ye  (hall  be  free  indeed. 

A'o/?here,HowthefecarnalJewsunderfl.inda!l  thatour 
Saviour  faid,  to  be  I'pnken  in  and  afrer  a  carnal  manner  : 
\Vhcn  he  fpoke  to  them  before,  cf  eatlni^  li'fltjh,  and 
cirinkir.g  his  blood,  they  uuderftod  it  groflly  of  his  natural 
body  ;  wlien  he  fpeaks  to  thcmhereoYa  fpiritnal  freedom 
from  fin,  thejnnderftand  it  of  a  civil  freedom  from  fervile 
bondage  and  liibjec^ion  ;  aliedging.  They  wire  Ahr.iham' s 
feed,  and  never  in  boitdajre  to  ary  man.  Which  was  a  mn- 
nitert  untruth,  iiaving  been  in  bondage,  in  theiranccftors 
to  the  Egyptians  and  Babylonians  ;  and  in  iheirownper- 
fons  to  the  Romans.  But  this  was  not  the  bondage  that 
Chrift  meant ;  but  a  fpiritual  flavery  and  thraldom"  under 
the  dominion  of  (in,  and  power  of  Satan  :  For  he  that 
cnmmittith  fin,  is  the  fervant  of  Jin  ;  That  is,  whofoever 
doth  habitually,  wilfully,  deliberately, and conftantly  allow 
and  tolerate  himfelf  in  a  finful  courfe,  he  is  under  the  fer- 
v'tude  and  thraldom  ot  fin.  Every  finner  is  a  bond-fl,:ve; 
and  to  live  in  lin  is  to  live  in  flavery.  And  this  every  man 
do:h  till  the  Son  makes  him  free  ;  then,  and  not  till  then, 
is  he  free  indeed.  Learn  hence.  That  intereiV  in  Chrift, 
and  coiitiniience  in  his  doctrine, fets  the  foul  at  liberty  from 
.ill  that  bondage  whereunto  it  was  fubjeft  in  its  natural  and 
finfiil  ftate.  O  happy  exchange,  from  being  the  devil's 
i.ives,  to  become  Chrift's  free  men:  and  alfo  freed  from 
the  rigorous  esaclions  and  terrible  maledictions  of  the  law. 

37  I  know  that  ye  arc  Abraham's  feed  :  but  ye 
fccktokillme,  bccaufemy  word  hath  no  place 'in 
you.  38  I  fpeak  that  which  I  have  feen  with  my 
Father:  and  ye  do  that  which  ye  have  feen  with 
your  father.  39  They  anfwered  and  faid  unto  him 
Abraham  is  our  father.  Jcfus  faith  unto  them,  If 
yc  were  Abraham's  children,  ye  would  do  the  works 
ol  Abraham.  But  now  ye  feek  to  kill  me,  a 
iiianthat  hath  told  you  the  truth,  which  I  have 
hcnrd  of  God  :   this  did  not  Abraham. 

Theje.vsbujfting  again,  that  ihey  were  Abraham's  feed 


and  bearing  theniftlves  much  npon  it;  our  Saviour  !cll» 
them,  He  knew  tlity  wer«  fo.hi-  natural  chddrcn  according 
totheflelh;  but  not  his  genuine  children  according  to 
the  Spirit  :  This  he  proves,  btcaul'e  ihty  did  not  tread  in 
Abraham's  fteps,  and  do  his  work? :  for  if  cither  the  tern- 
per  of  their  minds,  or  the  adion  of  the>rlives  were  agree- 
able to  Abraham,  tiiey  wimiuI  not  I'erk.  as  they  did,  to 
deftroyand  kill  him,  o^dy  for  b  ingi.g  the  dodlrincuf  fal- 
vation  to  them,  which  he  had  heard  and  learned  of  their 
Father.  Thence /far>f,  i.  How  prone  we  are  to  glory  in 
our  outward  privileges,  and  to  rely  npon  ilum.  Wherea* 
thefe  are  arguments  of  God's  goocii^els  tow3rdai»s,but  no 
evidence  of  our  goodnefs  toward,  him.  2.  That  it  is  very 
dangerous  and  liufafe  to  pride  ourfeU'e<-  in,  and  depend  upon 
any  exrcrn.d  privileges  and  prerogi.rive?  whatfoever;  a?, 
our  being  burn  within  the  pale  of  the  vilible  church,  our 
defcending  from  pious  parents,  and  holy  progenitors  :  for 
uniefs  webe  followeraof  their  faiih.admirers  of  their  piety, 
and  imitate  their  example,  we  are  none  ofihtir  children  ; 
but  belong  to  another  father,  asour  Saviour  teiU  the  Jews 
in  the  other  verfes. 

4 1  Ye  do  the  deeds  of  your  father,  Thenfaid  they 
to  him,  We  be  not  born  of  fornication  :  we  have  one 
Father,  even  God.  42  Jcfus  faid  unto  them.  If 
God  were  your  Father,  ye  would  love  me :  for  I 
proceeded  forth,  and  came  from  God ;  neither  came 
I  of  myfcif,  but  he  fent  me.  43  Why  do  ye  not  un- 
derfland  my  fpcech  ?  even  becaufe  ye  cannot  hear  my 
word.  44  Ye  are  of ^imr  father  the  devil,  and  the 
lulls  of  your  father  ye  will  do  :  he  was  a  murderer 
from  the  beginning,  and  abode  not  in  the  truth,  be- 
caufe there  is  no  truth  in  him,  When  he  fpeaketh 
a  lie,  he  fpeaketh  of  his  own  :  for  he  is  a  liar,  and 
the  father  of  it. 

In  the  former  verfes  the  Jews  make  their  boaft,  that  they 
were  ihe  children  of  Abraham  ;  in  thefe  that  they  are  the 
children  of  God.  H'e  have  one  Father,  even  God.  This 
our  Saviour  difproves,  telling  thein,  that  if  God  was  their 
Father,  they  would  love  him.  as  proceeding  from  him  by 
eternal  generation  ;  and  in  his  office  employed  by  him  as 
Mediator.  Alfo,  ifGod  were  their  Father,  they  would 
underlhnd  him  fpeaking  from  God  ;  whereas  now  they 
were  fo  tranfportcd  with  malice,  that  they  could  not  endure 
his  doctrine  with  patience,  though  it  canie  from  God  :  .^11 
which  were  undeniable  proofs,  that  they  werenocthe  chil- 
dren  of  God.  Hence  learn,  That  none  can  jiilUv  pretend 
aninterc-ft  in  God  as  his  children,  but  they  that  lasia 
Chrift,  as  being  the  exprefs  image  of  his  Father's  i)erfon, 
and  do  hear  and  receive  hisdoftrine  as  coming  from  God  ; 
This  the  Jews  did  not  do;  then  fore  favs  Chrift,  ihey  are 
not  the  Children  of  God.  Farther,  Havirg  toM  them 
whofc  children  they  are  not,  our  Saviour  tells  them  plainly 
whofe  childrin  they  w  c  re.  Te  ere  r,fy  nur father  the  dtvil. 
This,  appears  by  their  being  aauated  by  him,  by  their 
refembling  and  imitating  of  him  :  their  inclinations,  di/po- 
lition?,  and  actions,  being  all  to  fnllll  the  Inftb  of  the  devil. 
Now,  a';  his  Servants  we  are,  when  we  obey;  fo  his  chil- 


Cha?.  VII. 


St.      jo     H     N. 


519 


dren  we  are,   wliom  we  reremWe.     Learn  lience,  That    it  is  my  Father  that  honoiireth  me,  of  whora  yc  fay 


mill's  llnful  praiEtices  will  prove  them  to  be  Satan's  rhil 
ciren,  let  their  prrtfeflioii  be  whitit  will ;  if  in  the  temper 
of  iheir  minds,  and  in  the  aJlions  of  their  lives,  there  bea 
conformity  to  Satan's  difpofition,  and  a  ready  compliance 
with  his  ienipt;itions,  they  are  certainly  his  ciiildren,  what 
pretenfions  foeverthey  iii.ike  of  being  thechildrenof  God. 
None  coulJ  preteml  higlier  to  the  relation  of  God's  chil- 
<!ren,  th.m  tliefe  Je  a's  did  ;  yet,    fays  Chrilt,   Ye  are  th, 


that  he  is  your  God.     55   Yet  yt  have  not  known' 
him  ;  but  I  know  hnn  :  and  if  I  Ihould  fay,  I  knotv 
him    not,   I  fliall  be  a  liar   like  unto  you;   but    I 
know  him,  and  keep  his  Hiying. 

A''o/<?  here,  i.   The  bkned  friift  and  eflfedl  of  obferving 
our  Saviour's  dciClrine  ;  He  that  keeps  my  fuyitig. /hall  r.ntr 
Jce  death  ;  that  is,  (hall  be  fetured  from  eternal  Mii('LTy,and 


ce 
d 


rhiltlren  ■/ thz- devil,  fir  his  warht  ye  do.  7Vo/<' hence, That  enjoy  eternal  life;     2.    How  che  Jews  inifuiKlerftood  our 
the  devil  hath  the  relation  ot  a  father  to  all  wicked    men  :     Saviour's  word^  :   He  thai  keeps  my  /aying  Jhull  ncx'er  fee 

And  this  fatherhood  doth   not  proceed  from  the  aft  of  the  death  .•  as  if  he  meant  a  freedDtn  from  temporal  death  and' 

father,  but  of  the  children  ;  for  the  devil   doth  not  make  hereupon  they  lookfd  upon  him  as  befide  himfelf,  to  prc- 

witkcd  men  his  children  by  becreiting  them, but  they  make  mile  u  privik'ge  which  neither  Abraham  nor  the  prophei*.. 

the  devil  their  father  !>y  imitating  of  him.  did  ever  enj..<y  :    VVhereas  it  is  not  exemption  from  tern-- 

45  And  behold  I  tell  vcrw  the  truth,   ye    believe  P""l'l""i>   but  freedom  from ereinal  ddtrudtion,  which 

^-'                   TIT,-   I       r                               u             c  r     ■^  our  bavioiir  promiled  to  them  that  keep  his  fnym'j.Kenc 

me  not      p   Winch  of  you  convinceth  me  of  fin  ?  i,„,„^  ^j  j,,^  ,'[,^  mifunderftanding  ot  Chrill's  doarine.an 

And  If  I  fay  the  truth,  why  do  ye  not  believe  me?  taking  it  in  a  carnalfenfe,  has  given  occaflon  for  the  many 

47  Ho  that   is  of  God,   heareth   God's  words  :   ye  cavils  ami  occafions  made  agaiuft  it.   3.  How  Chrift  clears 
therefore  hear //ifw  not,  becaufe  ye  are  not  of  God.  himlelf  of  all  ambition   in  this  matter,  and  fnev.-s  ihat  he 

48  Then  anfwcred  the  Jews,  and  faid  unto  him,  Say  '^"^  "o"^  make  this  promile  of  delivering  his  difciples  from 

we  not  well,   that  thou  art  a  Samaritan,   and  hall  a  i"''V"'u'   g '"';"'""">■>  ^^"^jhat  God,  whom  they  called 

in           ,,•           c          jTi                .jiu  tneir  father  had  honoured  him  With  ijower  to  make  eood, 

devil.-'   40    elus  anlwered,  1  have  not  a  devil :    but  „.u, ,„.,„„  u„  u    1     '       r  i  .    .u         u  .  1         v.-   c    ■ 

^"  ■'      „    ,                '       ,      ,.-  whatever   he  had  promiled  to  them  that   keep  his  faving. 

I  honour  my  Father,  and  ye  do  dilhonour  me.     50  Lear»  hence,  That  as  Chrift  entirely  fought  his  glory,  fo 

And  I  feek  not  mine  own  glory  :   there   is  one  tliat  the  Father,  conferred  all  honour  and  glt^jy  upon  Chrift  a» 

fecketh  and  judgeth.  .  Mediator  ;   thereby  teftifying  how  infinitely  pleafed  he  wa3 

Tj            .            T-u    f  «_    -         c     u:-k  ru  -n.            .u  with  the  redemption  of  mankind  performed    by  him.      ]f 

Here  n^/.",   i.   1  he  free  reproof  which  Chrift  tjave  the  »■                 r  ir         t                     ;•                       ',•    ,       , 

T         r      .u  •      \  iv     .         Ill      r>         r    J  t  II          J.I  ■'  "5"':'''"  '>iyi''lj,  rny  h-^r.Qur  is  mthinp  ;  tl  ts  tny  Father  that 

Tews  for  their  obftmate  unbelief  :   Decaue  I  tell  you    the  ,            ^1                 "^                             °                 j    ^ '<  <■• 

.     .1          LI-           ^             T-i        u  11              u-  u    1        •  honoureth  ix" 

truth, ye  heluve  not.      1.    1  he  challenge  which    he  gives 

ihc  worft  of  his  adverfaries  :    Which  of  you  convinceth  me  56  Your  father  Abraham  rejoiced  to  fee  my  day: 

iffinP  So  perfectly  pure,  innocent,  and  fpotk  fs  svas  the  and  he  faw  z^  and  was  glad. 

doctrine  an<ll;fe  of  Chrift.  that  although  his  enemies  loaded  ^,      •     ^  ai      1        i      •              •      1             -r      ,        ■, 

him  with  flander  and  falfe  accufation,  yet  none    of  them  Jlhat  i^e,  ''Abraham  having  received  a  promife,  that  ths 

could  juftly  convia  of,  muchlefscondemnhimfor  the  Ie..ft  ?^^'''"  '^^o"''' /ome  of  his  feed,  he  exceedingly  rejoiced  to 

known  fin.     3.   The  Jews,  being  enraged  at  this  reproof  '*=^'^^  '^'J'   °f.  "'y  coming  m  the  fleft,  thoiigh  .-.far    off. 


with  the  eye  of  his  faith,  and  in  a  figure,  in  his  facrificed  Ton 
Ilaac  ;  and  this  fight  of  his  faith  was  fo  tranfporting,  that 
he  leaped  for  joy."  Z.f<vr«  hence,  That  a  ftrong  faith 
gives  fuch  a  dear  fight  of  Chrift  (though  at  a  diftance;  as 
produceth  an  holy  delight  and  rejoicing  In  him. 

57  Then  faid  the  Jews  unto  him.   Thou  art  not 


fell  a  railing  at  his  perlbn,  charging  him  with  being  a  Sa. 
maritan,  poflelFed  of  an  evil  fpirit.  Our  Saviour  meekly 
replies.  That  he  did  not  deal  with  the  devil,  but  was 
honouring  his  Father  in  what  he  did  and  faid;  and  there 
fore  his  Father  would  take  care  of  his  honour,  and  judge 
between  him  and  them.     Here  vote.   That  though  Chrift. 

wfed  fomefliarpnefsin  reprovinirthe  fewsand  reprefcntinir  're                    ^^        "itni          r           aii          •> 

then,  to  themiilvcs;  yet  heanlwers  with  wonderful  mild-  X^^  ^^7  >'.^^7  °^^'   '^"^^  ^^^  '!f "  '^^"    Abranam  ? 

nefs  and  merknefs,  when  he  dilcovers  his  refentments  of  5^  Jefus  laid  unto  them,  Verily,  venly,  I  fay  unto 

his  own   reproaches  :    How  cool   was  Chrift  in  his   own  you.  Before  Abraham  was,   I  am.      59  Then  took 

caufe,  but  warm  enough  in  God's !  they  up  llone.s  to  call  at  him  :   but  Jefus  hid  hi;n- 

5 1   Verily,  verily,  I  fay  unto  you.  If  a  man  keep  felf,  and  went  out  of  the  temple,  going  through  the 

ray  faying,  he  fliall  never  fee  death.    52  Then  laid  ^1^^^  of  tfiem,  and  fo  paffed  by. 

the  Jews  unto  him.  Now  we  know  that  thou  hafl  a  j^,i^  here,   i.  What  a  falfe  and  ridiculous  corftruftion 

devil.      Abraham  is  dead,   and  the  prophets;  and  the  Jews  make  of  onr  Saviour's  words,  as  if  he  had  af- 

thou    faycll,    If  a  man  keep  my    faying,   he   fliall  firmed  that  he  hnd  fcen  Abraham,  and  Abraham  him,  with 

never  talle  of  death.   53   Art  thou  greater  than  our  bodily  eyes?   whereas  Chrift  only  aficrted,  that  Ab.'-aham 

father  Abraham  which  is  dead  ?   and  the  prophets  had  icen  his  day  ;  that  is,  he  I'orefaw  by  h\ih  the  day  of 


are  dead:   whom  make  ft   thouthyfelf?     =4  "lefus    his  .ncamatiun,  and  coming  ir,  the  flefl, 

-  —  -  .  .'  ot  J  positive  aliening  of  his  divinity,  or  that  hehad  hadabeiii,^ 


a.  Our -Saviour; 
,    r  1 -c  T  u  r  ic  1'  .--•••  pofitive  aflenin.i  of  his  divinity,  or  that  1 

an.weredifIhonourmyfdf,myhonourasnothms:    L  God  from  all'' eternity ;  for,  f..ys  he,  Befire  Mr.hu.n 

■w.Vf  1  am.  Where  »!J/e,That  Chrift  does  not  f;<y,  Before 

Abrahatu- 


:>5» 


St.      JOHN. 


Chap.   ix. 


AbraliaiD.wjs,  I  was;   but,   Befjie  Ahrahim -was ,  lam; 
which  is  the  proper  name  of  (rod,  thereby  it  fignified  the 
eternal  duration  and  pertnincmy  of  hVs  being.      I'he  ad- 
verrjrit;bofChnft'sdivini!yr.iy,thit,befjre  Abraham  was, 
Chnll  v.'as ;   ih.it  is,  in   GoJ'.s  forrknowledge  or  degree  ; 
but  this  may  b-.-  faiJ  of  any  othtrperfon  as  well  as  Chrill, 
that  he  was  in  the  foreknowledge  of  God  befofe  Abraham 
was  born  :   Whereas  undoubtedly  it  wasChrift's  defign  in 
thefe  words  to  give  himfelf  fome  preference  and  advantage 
above  Abraham,  which  this  inrerpretation  doih  not  in  the 
lead  do.     Laftly,  How  the  Jews  looking  tipon  Chrift  as  a 
hlafphcmcr,  for  making  hiiaiielf  with  God,  and  for  alTert- 
ing  his  etern.ll  exigence,  ihey  niakea  fnriou;  attemptupon 
his  life,  by  taking  upltonesto  call  at  him,  as  the  Jews  ufed 
lodeal  with  blafpliemers;  but  otir  Saviour  delivers  himfelf 
iniraculoufly  from   their  fury,  and  efc.ipes   untouched. — 
Hence /f/J^«,  That  when  arguments  fail,   the   enemies  of 
truth  betake  thcmfelves  to  force  and  A'iolence  :  Thiy  tonk , 
up  Jiones  /9  cap  at  him.   2."  That  as  Chrift  difappoinied  his 
own  pcrfecuturs,  fo  he  can  and  v.'ill  deliver  his  people  in 
their  grcateft  extremity  from  their  pcrfeeutors  rage   and 
fury.     2  i''et.  ii.  9.    The  Lord  I no-Mitb  h»u  to   deliver  the 
gtdly,  &c. 


A 


CHAP.     IX. 

N  D  as  Jefus  paffeti  by,  he  law  a. man  which 
was  blind  from  his  birth. 

The  foregoing  chsjiter  acquaints  us  with  a  famous  en- 
counter which  the  I'harifees  had  with  cur  blefled  Saxiour 
'in  the  temple  .at  Jeriifalem  :  This  being  ended,  as  he  paf- 
fed  fro.ii  the  temple,  he  faw  a  man  lying,  polFibly  by  the 
liigh-wayy  who  was  born  blind  ;  him  Chrilt  pitches  upon 
a;,  an  ohjecl  fit  to  enercife  his  divine  power,  m  the  cure 
and  healing  of.  They  that  are  blind  by  cafualty,  may 
perhaps  be  relieved  by  art  and  indnftry  ;  but  to  cure  one 
that  is  born  blind,  nothing  lefsisirequired  than  an  almigh- 
ty power. — Leant  hence,  Thar  dileafes  and  diftempers, 
which  are  not  incurable  to  Chrifl's  power,  nor  impoffible 
for  him  to  help,  but  a  proper  objeiT:  for  hiij)  to  magnify 
Iiis  jjowcr  upon.  Therefore  it  is  here  recorded,  that  this 
poor  ni.in  was  blind  from  his  birth  :  Such  blindntfs  beinr 
counted  incurable  by  natural  means. 

2  And  his  difciples  adted  hirn,   fayina,  Maft( 


'"a- 
v/ho  did  fitfij  this  man,  or  his  parents,  that  he  ivas 

bqrn  blind  ? 

Here  rote.  Something  Implied  or  fnppt<fed  ;■  namely',  i. 
Th.K  all  bodily  affliftions. and  calamities  do  come  upiHi  us 
fw/iii.  Whereas  a.^fliftions,  although  ihey  always  fall 
npon  a  (iTincr,  yet  they  are  not  always  fi:nt  la  plmiP.)  fin, 
but  by  way  of  purgation  and  prevention  of  fin.  2.  It 
I',  licre  fuppofed,  that  fome  affli'clions  come  i»]ion  men  for 
])erfo.nal  Ijns,  fo  others  come  upon  them  for  parental  fins; 
•an.l  that  children  may,  and  oft-t:mesdo,  very  juOly  fufFer 
for  their  pareuts  (ins.  3.  It  is  here  fuppofed,  that  there  is 
no  other  rcafun  of  a  pcrfon's  fufferings,  but  only  (in;  whereas 
tlinugh  fin  be  much  and  often  the  caufe  of  fuffering,  yet 
He  may  wrong  Gad  and.aiaii,  yea,  andfm  too,   to cuudude 


it  h  always  the  caufe  of /ufFering.  4.  It  is  impliedhere 
that  there  is  a  tranfmigraiion  of  fouls  from  one  body  to 
another  :  the  difciples  fuppofed,  thit  this  foul  when  it  wss 
in  another  body,  finned,  and  was  no\»  punidied  by  being 
pOt  inttj  a  blind  body.  This  Pythigorcan  error  was  crept 
In  among  the  Pharifees,  and  the  dH'cii)les  here  feeined  tobc 
tainted  and  infected  with  it.  This  may  teach  us,  how  far 
the  holieft  and  wifeft  of  men  arc  from  an  infalliable  fpirit 
and  that  the  beft   men  may  be  iniHed  by  a  common  err^ir. 

3  jefus  anfwcrcd,  Neither  hath  this  man  finned, 
nor  liis  parents  :  but  that  tlic  work.s  of  God  (hould 
be  made  manifcfl  in  him. 

Chrift's  anfwer  mud  not  be  undeiftood  abfoluteIy,a»  if 
he  denied  thii  man  and  his  parents  «o  be  gui!;y  of  fin;  for 
both  he  and  thty  had  fin  enough, not  only  10  deler\e tem- 
poral blind-nefs,  but-eternal  d.irknrfs.  The  meaning  n, 
that  in  afflicting  this  man, the  Lord  d'.dnotfo  much  itfpeft' 
!iis,  or  his  parents' fin,  as  the- manilellaiioi)  of  his  own 
glory,  in  this  miraculous  cure.  Cbrift  doth  not  deny  but 
that  neither  the  one  nor  the  other  was  the  caufe  in  that 
man's  cafe  ;  but  that  the  power  and  mercy  of  God  might 
be  fecn  in  reftoring  this  man  to  his  fight,  therefore  was  he 
born  blind.  Whence  note,  i.  That  though  fin  be  alway.s 
the  defcrving,  yet  it  is  not  always  the  procuring  caul«  of 
affli(5lion.  2. That  we  feldom  think  of,  or  hit  upon  any. 
other  caufe  of  affliflioji,  but  only  fyi ;  though  the  defign 
of  God  looks  beyond  the  fin  of  nun  in  affi.ctions,  yei  man 
feldom  looks  beyond  that,  or  thinks  of  any  other  defign  of 
God  in  affiicling,  but  only  punilhing  for  (in. 

4  I  mud  work  the  works  of  him  that  fent  mc, 
while  it  is  day:  the  night  cometh  when  no  man  can 
work.  5  As  long  as  I  am  in  the  world,  I  ainthc 
light  of  the  world. 

Here  our  Saviour  tells  his  difciples,  That  he  was  fent  by 
God  into  the  world,  and  had  a  great  work  affigned  him  by 
God  during  his  abode  in  it ;  namely,  to  inftruct,  reform, 
and  fave  mankind  :  And  what  our  Saviour  (ays  of  himfelf 
isapplicable.to  every  one  of  us  in  a  lower  fenfe  ;  we  aie 
fent  into  the  world  to  work  out.ouv  own  falvation  In  the 
fi:-(-t-place,  and  then  to  promote-  the  falvation  of  others  as 
much  as  in  us  lies.  A'o/r,  i.  That  every  one  has  a  work  , 
to  do  in  the  world,  a  great  work  alligned  him  by  Goc'-that 
fent  him  into  it.  1,  That  the  time  allotted  for  the  finini- 
ing  and  difpatching  of  this  great  work  is  a  limited  lime, it 
ii  a  (hori  time;  our  working  feafon  is  a  fliort  feafon:  U'h'ik 
ii  is  day.'  -f.  That  after  ihe.  working  feafon  is  pad  and 
expired,  there  will  fuccecd  a  night  ofdarktiefs,  in  which 
theie  mull  be  9  ctlTation  from  work.     The  night  comcth; 

6  When  he  had  thiis  fpoken,  he  (pat  on  the  grourul 
and  made  clay  of  the  ipitlle.  and  he  anointed  the 
eyes  of'the  blind  man  with  the  clay,  7  And  faid 
unto  him  go  wafh  "in  tlie  pool  of  Siioam  (which 
is,  by  interpretation,. Sent.)  He  wenthisway  thcrcr 
fore,  and  and  walhcd,  and  came  feein-^. 

Two  things  concurred  towards   the  cure  of  this  blind 
man,  njmdyjan  aft  of  divine  power  on  Chrift's  part,  and 

an 


Chap". IX. 


St.    JOHN. 


an  a^^  of  divine  power  on  Cliri{l*s  part ;  he  remprrs  the 
cl.iy  and  Ipittle  t^^ethcr,  aiidanoints  the  tnanseyes  there- 
with, and  behold  lie  lees.  What  an  improbable  remedy 
and  means  was  this  to  human  re.ifon!  much  fitter  to  put 
out  a  feeing  man's  eyes  than  to  cure  a  blind  man's.  FLd 
t'lriil  pulled  out  his  bos-,  and  applied  It.me  nredical  oint- 
ment to  his  eyes,  then  the  praile  had  bcenaicribed  to  his 
kill,  not  to  hispovvcr;  but  now  it  plainly  appeared,  that 
ail  the  virtue  was  in  Clirilt,  not   in  the 'means.     Lord! 

Y  hat  jrreir  things  thou  canadobyweaka-'.d  unlikely  means, 
yea,  by  oppolue  and  contrary  means  :  buti t  is  the  praife  of 
Omnipotency  to  work  improbabiliiies.  From  the  con- 
temptiblenefs  of  the  means  or  indrument,  always  redounds 
the  greater  honour  of  the  agent.  2.  an  ad  of  faith  and 
obedience  en  the  m.ms  part:  Hewent a-jjay anJwaJhed hir 
cyet  itil/:gpool3/S\\oaui,  and  returned  feeing;.  Where  note 
I.  Ho.v  Chrift  delights  roexercife  and  try  the  faith  of  his 
people,  by  their  fubjeftion  and  obedience  to  difficult  com- 
mands. 2.  That  true  faith,  joined  with  fincere  obedience, 
never  faileththe  cxpeaationofthem  that  exercife  it  efpe- 
cially  in  obeying  the  moflhard  and  difficult  commands. 
Thereiore  the  Ev.ingelift  added,  that  the  blind  man  after 
w  a  (li !  ng  returned  feeing, 

8  ^  The  neighbours  therefore,  and  they  which 
bctorc  had  fcen  him,  that  he  was  blind,  faid,  Is  not 
this  he  that  fat  and  begged  ?  9  Some  laid.  This  is 
he  :^  others  fjid,  He  is  like  him  ;  buthc  laid,  I  am  h. 
10  Therefore  they  faid  unto  him.  How  were  thine 
eyes  opened?  n  Pic  anfwered  and  faid,  A  man 
that  IS  called  Jefus,  made  clay,  and  anointed  mine 
eyes,  and  faid  unto  me,  Go  to  the  pool  of  Siloam 
andwalh:  and  I  went  and  waflied,  and  I  received 
fight.  1 2  Then  faid  they  unto  him,  Where  is  he  ? 
He  faid.  I  know  not. 

The  blind  man,  thus  miraculonny  cured,  returns  with 
mucli  joy  to  his  neighbours  and  acquaintance,  who  confer 
wuhhmi  about  this  matter;  they  inquire,  whether  he  was 
the  perfon  cured  or  not?  u  ho  w.is  the  perfon  that  cured 
him  and  where  he  was?  He  afTuresthem.he  wasthe  very 
perfon  that  was  blind,  now  rured  :  and  he  that  cured 
him  w^is  Jefus;  that  the  means  ufedwas  clay  andfpittlc  • 
but  where  the  perfon  was,  or  what  was  become  of  him,  he 
knesv  not.  Leam  thence,  ,.  That  the  miraculous  cures 
ot  God  work  a  lenfible  alteration  in  men,  not  only  in  their 
own  apprehenfion,  butin  the  judgments  ofcthers.  This 
miracle  finned  f.^rth  among  the  tieighbours,  who,  having 
grn  .-.nd  oblcrved  the  blinxl  man,  admire  his  healing.  2 
How  frankly  the  blind  man  acknowlc.lges,  and  how  freely 
he  confefles,that  he  was  the  ptrfon  whom  Jefus  had  he.il- 
f /T  ' '«""  ""'fiankfutliknce  to  fmother  the  worl-s 

of  God  in  an  affected  fecrecy  ;  to  make  God  a  Icfer  by  his 
bounty  towards  us,  is  a  flumetiii  injjaice.  O  Gcd  '  ve 
aretiot  worthy  of  thy  common  favours,  much  Icl.of  l^piri- 

ual  blcfhngsrf  we  do  , lot  pubi.fl.  thy  mercies  on  the  houfe- 
top,  and  praifc  thee  for  them  in  the  great  congregation  . 

13   9  They  brought  to  the  Pharifecs  him  that 
atoietima  wasblmd.    14  Anditwasthefabbath-day 


Ztj^ 


^hen  Jqfus  made  the  clay,  and  opened  his  eyes.  -1  r. 
Tnen  again  the  Pharifees  alfo  aflced  him  how  he  had 
received  his  fight.  He  faid  unto  them,  l,c  put  clav 
upon  mine  eyes,  and  I  wallit:d,  and  do  fee  16 
1  hcrefore  faid  fomc  of  the  Pharifce.s,  This  man  il 
not  of  God,  becaufe  he  keepcth  raot  th^fabbath  day 
Others  faid.  How  can  a  man  that  is  a  fjnucr  du  fuck 
miracles?  And  there  was  a  divifion  among  them. 
Note  here,  I.  How  the  Jews  who  fhou.'d  have  been  full 
oHilent  wonder,  and  inclined  to  believe  in  lei'usClir^lt  l"o 
omnipotentan  agent,  arc  prejudiced  ag.iinfthim,  and  hrinjr 
the  late  blm.l  man  before  the  Pharifees,  our  Saviour's  pro- 
filed enemies.  2.   The  time  which  our  Saviour  chole  for 

''^\    fVl!"'<p"'.^'  ''    ^^•■'^°^'^'^  Sabbath  ;   many,  if  not 
moll  of  Chr.ff's  famous  miracles,  were  wrought  upon  the. 
fabbath-day      Uponihatday  he  cured  the  withered  hnnd 
Matt.  xn.  Upon  that  day  he  cured  the  impotent  man  at 

he  poo  of  Bethfeda  John  v.  Upon  that  day  he  cured 
the  blind  ma.jMiere.  ^  1  his  Chrift  did,  probably,  for  two 
realoiis  :  i.  Tocoiihrm  hisdoarino  which  he  preached  oa' 
that  day,  by  miracles;  therefore  his  preaching  and  work- 
ing miracles  went  together  :  2.  To  inffruct  the  [ewsfhad 
they  been  vMdinng  to  rceive  infbuelion  in  the  truedoarine 
and  proper  duties  of  their  fabba.h  ;  and  to  let  them  know, 

hat  works  'f  necefhty  and  mercy  are  very  conllftent  with 
the  due  landification  of  the  fabbath.  It  is  hard  to  find 
out  any  time  wherein  charity  is  unfeafonable ;  for  it  isas 
the  belt  of  graces,  fo  the  .works  of  it  are  the  fitteft  for 
the  belt  of  days. 

17  They  fay  unto  the  blind  man  a^^ain.  What 
fayeft  thou  of  him,  that  he  hath  opened' diine  eyes  ? 
He  laid.  He  is  a  prophet.  18  liut  the  Jews  did  nof 
bclieve  concerning  him  that  he  was  born  blind,  and 
received  his  fight,  until  they  called  the  parents  of 
him  that  had  received  his  fi^ht.  i  2  And  they  aflced 
them  faymg  Is  this  your  Ion  who  ye  %  was  born 
blind  ?  how  then  doth  he  now  fee  ?  20  His  parents 
atifwered  them,  and  faid,  Weknow  that  this  is  our 
Ion,  and  that  he  was  born  blind;  2^  But  by  what 
means  he  now  fceth,  we  know  not?  or  who  hath 
opened  his  eyes,  we  know  not :  .he -is  of  a-e,  all: 
him,  he  (hall  fpeak  for  himfelf.  22  Thefc  "words 
ipake  his  parents,  becaufe  they  feared  the  Tews  • 
hM-  the  Jews  had  agreed  already,  that  if  any  man 
did  contefs  that  he  was  Chiifl,  that  they  fliouM  be 
put  out  of  the  lynagogue.  23  Therefoi;?  fiud  his 
parents.  He  is  of  age,alk  him. 

Ohfave  here,  i .  How  defirous  the  Pharifees  were  to  ob- 
fcure  the  glory  of  thi,  famous  miracle  which  Chrill  had 
wrought:  In  order  to  ^^hich,  i.  They  re-examine  tht; 
man,  to  know  what  his  thoughts  ^^*re  of  the  perfon  who 
had  dune  this  for  .him.  They  ju.lged  him  to  be  an  im- 
poftor  and  a  great  linner  ;  the.m.m  declares  freely,  Th.r 
he  believed  him  to  be  a  great  prophet.  Hence  we  lea  n  " 
1  hat  there  may  be,  and  lometimes  is,  more  true  knowl-ge 


i^» 


So* 


St. 


JOHN. 


Chap.  IX. 


of  Jefus  Ciirift  in  one  poor  man,  than  In  a  (rf  nrral  council 
cf  lenrntd  H.ibbies.  This  blind  man  law  Chrift  to  bf  a 
priiphet,  when  the  Jewidi  landhedrini  favv  nothinfrin  him 
but  impofture.  This  nun  Is  n>jt  nfCod,  fays  the  council  : 
I'lTtly  he  is  a  prophit,  lays  the  blind  man.  2.  They  next 
examine  hi^  I'jrenis  (being  unAfillingto  believe  the  man 
liiinfeir',)  Wheiher  he  was  t  lie  ir  f;;:),  or  not?  Iffojwhedier 
he  were  liorn  blind?  And  if  born  blind,  by  what  means 
he  now  ftes?  Lord  !  whit  obftinate  and  wilful  blindnefs 
was  found  in  thefe  Pharifees?  How  do  they  dofe  their 
cyesand  lay,  We  will  not  lee  ?  VA'hnt endeavours .tt''  here 
u'cd  to  linother  3  n)iraile,which  undeniably  proved  Chrifl  to 
he  the  cxptcted  Mc|]i;is?  'I'hey  examine  lirtt  the  man,  then 
his  parents,  then  the  nir>n  apa'n  ;  hoping,  that  being  over- 
awed wiihfcar,  they  wouJdeiiher  deny,  orat  Icafl:  conceal 
the  truth  ;  but  the  more  they  ftroveto  darken  and  obfcure 
the  truth,  the  more  coiifnicuous  andevident  they  made  it. 
Crent  is  trulh,  and  vjiil prevail,  how  many  ioever  oppot'e 
it, and  fct  themfelves  againflit.  C(^/eTUf  next,  the  wjldom 
and  caution  fncf)  of  his  parents  anfvver  :  they  expreffly  own, 
that  the  blind  man  was  their  fon  ;  that  he  svas  born  blind  ; 
but  for  tlie  way  of  his  cure  they  wave  that,  polTibly  becaufe 
ilie-y  did  not  fee  this  cure  wrought;  and  fearing  thefentence 
of  excommunication,  a  degree  pafled  among  the  rulers, 
That  'jibri/o  conftffith  CI:riJ},/ljallhe  put  cut  rf  thefynagogue 
Hence /(•«/•«,  i.  1  hatexcomrrjiinication,  or  reparation  from 
the  fociety  of  the  people  of  God,  is  an  ancient  and  ho- 
nourable ordinance  in  the  church  of  God,  and,  as  fuch.to 
be  revered  and  efteemed.  2.  That  this  ordinance  of  God 
has  been,  and  maybe  ahuled  by  wicked  men,  and  the  edge 
cf  it  turned  againit  Chrill  hinifelf,  and  his  fincerell  mem- 
bers, -i^.  That  the  fear  of  iinjuft  exconmiunication  muft 
not  difcourage  perlons  from  confelling  the  truth,  when 
cslled  to  it.  The  parents  of  the  blind  man  durfl  notcon- 
fefs  Q,\\nVi,  for  fear  that  they  Jhouldbe  put  out  ofthefynagngue, 

24  Then  again  called  they  the  man  that  was  blind, 
and  faid  unto  him,  Give  Cod  the  praife  :  we  know 
that  thisman  isa  finner.  25  He  anfwcredand  faid. 
Whether  he  be  a  finner,  or  no,  I  know  not :  one 
thinq  I  know,  that  whereas  I  was  blind,  now  I  fee. 
26  Then  faid  they  to  him  again.  What  did  he  to 
thee?  how  opened  he  chine  eyes  ?  27  He  anfwer- 
cd  them,  1  have  told  you  already  and  ye  did  not 
hear:  wherefore  wouldyehearz^  again  ?  willyeal- 
fo  be  his  difciplcs  ?  28  Then  they  reviled  him,  and 
faid,  Thou  art  Jiis  difciple,  but  we  arc  Mofes' difci- 
plcs. 29  We  know  that  God  fpake  unto  Mofes  : 
as  for  this  fellow,  we  know  not  whence  he  is. 

Here  we  have  an  account  of  the  Phnrifees  farther  prac- 
tifing  upon  this  blind  in.m,  to  rub  Chrill  of  the  glory  of 
this  miracle  ;  firft  they  infinuate  with  him,  and  then  they 
frown  upon  him.  Firft,  they  infinuate  with  him,  faying, 
Give  God  the  praife:  As  if  they  had  faid,  "  Afcribe  the 
cure  to  Cod,  not  to  this  man,"  whom  they  conclude  to  be 
3  (inner,  bcc.iufe  he  broke  fas  they  thought)  thefabbath. 
Ic  is  no  new  thing  to  fee  men  pretend  to  aim  at  the  glory 
of  Cod,  wh:'u  a;  the  fame  time    they  arc   nialicio'jnv  op- 


pofing  Chrift,  andperfccutinghismemberf.  Next,  they 
attempted  to  frown  this  poor  man  into  a  denial  of  this  mi- 
racle wrought  upon  hini,  or  to  perfuade  the  people  that  ic 
was  a  cheat  ;  but  it  is  wonderful  to  obf'erve  ho'A  the  bold- 
nefsand  confidence  t.f  this  poor  man  increafed.  Cod  giving 
him  that  wifdom  and  courage  w  hith  all  his  adverfaric s  .vere 
rot  able  to  refill  or  gainfay.  Therefore  the  Pharifees  bein^T* 
angry  at  this  boldnefs  of  the  rnan,  they  revile  him  for  bein^ 
fo  filly,  as  to  become  a  diiciple  toChrift,  whofc  olKce  anJ 
authority  they  knew  not  ;  where  as  th?y  were  the  difciple* 
of  Mofes,  whr.m  they  knew  God  fpake  to.  Learn,  Thar 
I'uch  as  are  led  by  malice,  and  prepolleil'cd  with  prejudice 
againfh  Ciirift,  will  not  only  think  bafely  of  his  perfon,  but 
refute  to  fee  the  cle.treft  evidences  of  the  authority  and 
commifTion.  As  for  this  ftllj-ji ,  fay  the  malicious  Pharifees, 
vjc  h:ow  not'jjhencehi  is,  or  who  gave  him  thiscommiffion. 

30  The  man  anfwered  and  faid  unto  them,  W  hy, 
herein  is  a  marvellous  thing,  that  ye  know  not  from 
whence  he  is,  and  ^ri  he  hath  opened  mine  eyes. 
3 1  Now  ye  know  that  God  heareth  not  finners : 
but  if  any  man  be  a  worfliipper  of  God,  and  doth 
his  will,  liim  he  heareth.  32  Since  the  world  began 
was  it  not  heard  that  any  man  opened  the  eyes  of 
one  that  was  bom  blind.  33  If  this  man  were  not 
of  God,  he  could  do  nothing. 

In  thefe  veries  the  blind  man  proceeds  to  vindicate  our 
blefLd  Saviour,  who  had  cureil  him  (jf  his  blindnefs,  from 
the  exceptions  of  the  Pharifees,  and  endeavour5,  by  folid 
arguments,  to  convince  them,  that  his  cure  (being  born 
blind)  was  truly  miraculous;  and  conlcquently  proved 
Chrill  to  be  of  God.  1.  The  m.m  admires  that  Chrifl 
having  wrought  fuch  a  miracle  upon  him,  they  fhould  be 
ignorant  of  his  authority;  This  is  marvilhus,  that  ye  kno-J 
not  from  ivhence  he  is,  and  yet  he  hath  opened  mine  eyes.  ' 
He  lay  s  down  a  general  propoli  tion,  that  no  deceiver  or  falfe 
teacher  is  heard  of  God,  or  enabled  by  him^  to  work  fuch 
miracles  as  thefe,  bat  only  fuch  faithful  fervants  as  do  his 
will,  are  thus  extraordinarily  afiifted  by  him.  IVe  knc-jj 
thcit  Cod  heareth  not  finners  ;  that  is,  fuch  as  love  and  de- 
light in  fin,  God  \m1I  not  hear  iuch,  or  anl'wer  the  prayers 
of  fuch.  Indeed  God  ibinetimes  hears  a  finners  prayer 
in  wrath  and  rcfufes  to  hear  a  faints  prayer  in  mercy  ;  but 
he  never  denies  a  faint's  prayer  in  w  rath,  or  hears  a  finners 
prayer  inmercy.  'Phepropofiiion  laid  down  is  an  eternal 
truth  ;  God  heareth  not  ftiimrs  ;  that  is,  fo  long  as  they 
purpofe  to  continue  tinners,  and  go  on  in  a  courle  of  fin, 
and  remain  bold  and  prefuinptuous  fiant  rs.  Learn  ihtnce. 
That  none  that  live  in  a  courfe  of  fin,  canreafonably  expeft 
that  God  fhould  hear  them,  and  give  in  an  anfwer  of  prayer 
to  them.  God  heareth  not  finners  :  but  if  any  man  lie  tL'Msr- 
fhipper  of  Cod,  and  doth  his  will,  htm  he  heareth  ;  that  is,  if 
a  man  feareth  God,  and  worketh  rightcoufnefs,  him  the 
Lord  accepteth,  heareth,  and  anl^ereth.  Learnhence, 
That  fjch  as  would  be  heard  of  God,  and  accepted  with 
liim,  mult  be  devout  viorfliippers  of  him.  2  That  it  is 
not  enough  to  prove  men  religious  and  .-icceptafale  w'ith 
Cod,  that  they  are  devoi;tvvoriliippersof  him,  unJels  they 


Cha?.    ix. 


St.     j    O    II    N. 


S55 


»:.]k  in  rbfd'erce  to  him,  and  to  dc  his  will :  f/^»yinan  hf  a 
•nar/Ufper  ofCnd,  and  d-Ah  his  v:!l,  him  he  hcurcth.  A-cte, 
3.  Howihe  blind  man  goes  on  to  prove,  ihat  Clirill  had  a 
Ipe-.al  authority  fio:H  God,  and  an  extraordinary  jrrcfence 
vfGcd  with  him  in  what  he  did,  bctanfe  he  had  done 
(wcx  i  work  as  was  never  done  by  Moles,  or  by  any  uf  the 
prophtts  orbvany  ptrfon  whatrijc<rcr,  fmce  thcrreation  of 
thf  vorld.  From  v  hence  he  wil'ely,  and  will  infers,  that 
'Cririft  W..S  a,perfon  auihoriled  by  and  fent  of  God.  •  Learn 
lit  nee,  ;.  That  Chrilt  having  done  that  which  was  never 
done  before,  (namely,  to  give  tight  to  one  that  was  born 
Llind^  was'an  evidence  of  his  oninipoiency.  2.  1  hat  this 
acl  (it  omnipottnty  proved  him  to  be  God.  Whatever 
nnrjcles  the  prophets  wrought,  they  wrought  them  by 
Chnlt's  power,  but  Chrill  wrought  this  and  all  other  jni- 
nM(le<  by  his  own  power.  Laltly.  How  this  blind  man, 
thou  h  unlearned,  judges  more  rightly  of  divine  things, 
than  the  whule'learned  council  of  the  I'anhedrim.  Whence 
we  ktstn-,  Ihat  we  are  not  always  to  be  led  by  theau- 
•  th<»rity  of  coiindh,  popes.or  bifliops  ;  and  that  it  is  not 
abfurd  for  Liymen  fometimes  to  vary  from  their  opinions; 
thele  overfetrs  being  ftinetimes^uihy  of  great  overfight. 
JDr.    n'hithy. 

34  They  jmfwercd  ana  faid  unto Tiim,  Thou  waft 
slto-etherborninfins.and  do'ft  thou  teach  us?  and 
•(hey  caft  him  out.  35  Jefus  heard  that  they  had 
cafl  iiim  out ;  and  when  he  had  found  him,  hefaid 
unto  him,  DoQ  thou  believe  on  the  Son  ot  (.od  ? 
36  He  anfwered  and  faid.  Who  is  he,  Lord,  that  1 
mi)^ht  believe  on  him?  37  And  jel'us  laid  unto  him. 
Thou  hall  both  feen  hiui,  and  it  is  he  that  talketh 
xvith  thee.  38  And  he  faid,  Lord,  I  believe.  And 
he  worfhippcd  him. 

Cl'jlrve  here,  t.  A  fpccialinftarce  of  Fharifaical  pride: 
they  account  thi^  f 00,- -man  a  vile  perfon,  whom  heaven 
h.id  marked  by  his  native  blindnefs  for  fome  extraordinaiy 
wicl.eJnefs  How  prone  are  we  to  judge  them  the  greateil 
finners,  whom  we  obfcrve  to  be  the  greateft  fuficrers?  2. 
From  reviling  they  proceed  to  excommunicating  ;  Thfy 
cajl  him  out;  that  is,  out  oJ  the  communion  of  the  Jewilh 
church.  O  happy  man,  w  h.o  ha\  ing  loft  a  fynagogue  has 
found  a  heaven!  Behold  this  blind  man,  and  admire  him 
for  a  rel'olate  confefi«r,  ftouily  defending  the  gracious  au- 
thor of  his  cure,  igainft  tiie  cavils  of  th«  Hharifees,  and 
maintaining  theinnocence  and  honour  of  fo  blt'tleda  bpne- 
fattor.  Our  Saviour's  legard  to  this  blind  man,  whom 
the  Pharifees  had  fct  at  naught  and  excommunicated  ;  He 
finis  him  out,  reveals  htmi'elf  more  fully  to  him,  and  dircfts 
him  to  believe  in  him.  Wliere  nc/t',  That  the  miracle 
which  Chriil  had  wrought  upon  the  blind  man,  did  ntJt 
convert  him,  and  wcrk  faith  in  him,  till  Chrift  revealed 
himfelf  unto  him  and  enabled  him  to  diiccrn  the  truth  of 
what  he  revealed.  Learn  hence.  That  miracles  confiriH 
faith,  but  miracles  alons  cannot  work  faith.  The  blind 
man  had  experienced  a  miracle  wrought  upon  him,  yet  re- 
mains an  unbeliever,  till  Chrift  faid,  I  am  he.  Chferve,  4. 
How  readily  the  msn  receives  the  Lord  Jefus  Chrifl  by 
faith,  upon  the  ferementioned  revelation  of  himfelf  unto 


him  :  He  inftantly  faij.  Lord  J  heliivt  }  and  in  teilimorry 
ihcreof,  iviitjljips  hiin  :  that  IS,  3i  God  incarnate,  asGod 
m.inifcftcd-iii  ihe-flelh.  Thence  learn,  That  true  know- 
ledge of  the  Son  of  God  will  beget  faith  in  him  ;  and  true 
faith  in  him  will  be  produdive  of  homage  and  adoration, 
of  obedience  and  fubjeflion  to  hini.  Ke  that  knows  Chriit 
aright,  will  believe,  and  he  that  beliet^s,  will  worlhip  and 
obey:  He/aid,  Lord,  I  be/i(Vc.      And  he  iwjrjlipped   him. 

■39  1  And  Jcfu-s  faid,  For  judgment  I  am  cone, 
into  this  world  :  that  they  which  Ice  not,  miglit  lee; 
and  that  they  which  fee,  might  be  blind. 

In  thefe  words  our  SaviotJr declares  not  the  intentional 
dc'ign,  but  the  accidental  event  of  his  coming  into  the 
world:  namely,!.  That  thofe  who  werefclind  might  receive 
f'ght.  2.  That  thofe  w  hoprelume  they  fee  and  know  uore 
than  other.sfor  defpifing  thegoi'pel,<md  fliut  ling  their  eyes 
againft  the  light  of  it,  fliould  be  left  in  darkiiel's,  and  by  the 
jtilt  judgment  of  God  betnore  and  more  blinded.  1  hofe 
who  (hut  their  eyes  wilfully  againft  the  clcareillipht,  tnd 
fay  they  will  not  fee  it  is  juft  with  God  to  tlcfe  their  eyes 
judicially,  and  fay  rhey  Jhall  not  fee. 

40  And  fome  of  the  Pha:rifees  "wWch  were  with 
hiTn  heard  thefe  words,  And  faid  unto  him,  Are  we 
blind  alio  ?  41  Jefus  faid  unto  them,  If  ye  were 
blind,  ye  fhould  ]iave*-no  fin:  but  nov/  ye  fay,  We 
fee;  therefore  your  fm  remaincth. 

iV;/i?  here,  i    Hovv  the  Pharifees,  who  Avatchcd  allop- 
portuni  ies  to  enfnare  wir    Saviour,  l(>ok  upon  thefe    laft 
worels  as  rtfle cling  upon  them  :   as  if  Chrift  did  inlinuatfe 
that  they  wnre  blinif:   .d> e  've'hlind  iilfo?   They  that  (hut 
their  eyef,  and  will  nni  fee  the  light   vliich  Chrift  cifers 
•to  them,  are  the  worll  ofljlindones.  -d.  Our  Saviour's  reply 
to  the  Pharifees  queftion  :  If  ye  were  blind,  that  is,  fimply 
ignorant  of  your  ekify,  .tnd  withemt  the    means  of  know- 
ledge and  inftru6t)on,;)'»«/X5i//(//^tfVf   vo  (in;  that  is,  com- 
pantively  to  what  yuu  hive;   \ou'"ihi'ulel  not  have  had  fo 
nnith  fin  and  guilt  upon  you  as  you  now  ha\e,  by  Ihutting 
your  eyes  againft  the  light.   'Pit  nr,-ju  ycu/ay,  H'fjte  :xhdZ 
is,  being  puffed  up  with  the -knowledge   wliith  you  have, 
as  if  ye  were  the  only  men  that  faw  :   this   proud   conceit 
of  yours  renders  your  c<jndition    incurable    and  y.ur  fiu 
rrrt!(2;»f/i  unpardonable.      Leurn  hence,  i.  That  it  is  a  far 
greaterfinto  contenm   the  known  laws  of  Ge)d,  than  to  bj 
ignor-ant  of  them  ;   pride  is    a  greater  hindrance  ofknou- 
ledge  than  tgnorar.cc,    becaufe  the  proud  man   thinks  he 
wants  no  knowledge.     2.   1  hat  tlie   moll  exaheel  know- 
ledge is  infiiificient  to  falvation,  w'iihout  a  fuirablear.dcor- 
refpondem  praftice.    'J  he  Pharifees  had  the  key  of  know- 
ledge at  their  girdle,  yet  our  Saviour  tells  them  of  double 
damnation.     Lord,    how   fad  is  it  to  know  C  hrlft  in  this 
world,  as  that  he  will  be  ailiamed  totnew  us  Ju  another 
world ! 

C  II  A  ^.     X. 

VERILY,  verily,  1  fay  unto  you.  He  that  en- 
tereth  not  by  the  door  into  the  fheep-folJ,  but 
climbeth  up  fome  other  way,  the  fame  is  atliicf  ani 
Y  V  a  robber. 


^o- 


St.      J    O    H     N. 


Chap.  x. 


arobbcr.  2  But  he  thatentereth  in  by  thedoor,  is 
ihc  Ditphcrd  of  the  fticcp.  3  To  him  the  porter 
opencth;  and tlic  ftictp hear liis voice  :  andhccall- 
eth  his  own  flucp  by  name,  and  leadeth  tliem  out. 
4  And  when  he  puttcth  forth  his  own  fheep,  he 
gceth  before  them,  and  the  fliccp follow  him:  for 
they  know  his  voice.  5  And  a  fl  ranger  will  they 
not  follow,  but  will  (lee  from  him:  for  they  know 
not  the  voice  of  Uraagcrs.  6  This  parable  fp.ake 
jefus  unto  them  :  but  they  underftood  not  what 
tlimgs  they  were  which  he  fpake  unto  them. 

Our  blefll'd  SavioDP  having,  in  theendoftlie  foregning 
chijr.er  upbraided  die  PhariCtes  for  ihcir  ijlindnefs  and  ig- 
norance in  the  niyfteries  of  religion,  notwithihnding  the 
high  conceit  v. hich  they  had  of  their  own  knowledge  ;  he 
proceeds  in  this  chapter  farther  to  convince  them,  that  they 
were  blind  leaders  of  the  blind,  though  they  thouglit  and 
looked  upon  themfelvesas  the  only  guides  and  teachers  of 
the  people.  And  in  order  thereunto,  he  propounds  a  pa- 
r./b!eoffhe  true  and  falfe/liepherd,  which  reprefentsagood 
ai:d  bad  pallor  and  teacher,  and  gives  us  a  fourfold  mark 
and  charader  of  a  good  Ihepherd.  Olferve,!,  The  good 
Jhepherd  enters  in  by  the  donr  .-  that  is,  he  has  his  voca\ion 
and  million  from  Chrift :  he  conies  into  the  church  regu- 
larly, in  a  right  and  approved  wSy  and  manner  ;  not  by  any 
clandeftine  methods,  or  indirect  means.  To  him  the  porter 
openetb:  thatis,  the  holy  Spirit,  who  openeththe  heartsof 
men  to  receive  Jefus  Chrilt  and  the  doftrine  of  the  gofpel 
which  the  faithful  (hepherds  deliver  in  his  name,  and  by 
authority  received  from  him.  Learn  hence,  That  all  faith- 
fnl  pallors  have  a  lawful  call  to  the  work  of  the  niinilby  : 
They  enter  by  the  right  door,  and  execute  their  truft  in  a 
right  manner,  but  fuch  as,  without  a  call  from  God  unwar- 
rantably  rhruft  thenililves  into  the  niiniHry,  are  nobetter, 
nor  no  other,  th.in  thn-jes  and  robbers,  in  God's  account. 
2.  Another  property  of  a  good  ihepherd  is  this.  That  he 
calleth  his p:ef-p  by  tlu:ir  names.  This  importeth  three 
things :  (i)  A  fpecial  love  thai:  he  bears  to  them.  (2,) 
A  fpjecial  care  he  has  over  them.  (3)  A  particular  ac- 
quaintance with  them,  that  he  may  know  l;ow  to  apply 
hiaifclf  fuitably  to  titcm  ;  which,  though  it  be  eminently 
■verified  in  Chrift,  yet  it  is  the  duty  ofeveiy  faithful  pallor 
and  under-fiiephcrd,  in  his  mealure,  to  labour  after.  3. 
7 he  giod P;epherd  leadeth  outkisjheep  into  good  p.iftures. 
that  is,  he  feedeth  them  with  found  dodrine  ;  nourilhes 
them  with  the  word  of  life.  Whereas  the  hireling  or  falfe 
Ihepherd,  w  hatever  he  may  do  for  his  own  fake,  he  has  no 
regard  to  Jefus  Clirilt,  to  the  honour  of  his  perfon  to  the 
edification  of  his  church,  or  the  falvation  of  fouls;  but  his 
dedgn  is  to  raife  and  enrich  himfelf ;  and  fo  he  may  com- 
pafs  that,  hccares  not  how  many  fouls  perifli  through  his 
iiegleft.  4.  The  lafl  property  of  the  good  fhepherd  here 
m<M)tioned,  is  this.  That  ke ^octh  b,fore  his  /he,p,  auhe 
Ihepherd  doth  before  his  flock  ;  namely  by  a  holy  life  and 
unblaineable  canverfation  :  He  treadi  out  thofe  flops  be- 
fore the  people,  which  tl*ey  take  in  their  way  towards 
heaven.  /Ind  the Jljtep  fdlTJi  hirti,  and  are  guided  by  hira. 
//c  leadelh  out  his  fheep,  atd goeth  hef-.re  them,  &c. 


7  Then  fiid  Jcfus  unto  them  again,  Verily,  verily, 
I  fay  unto  you,  I  am  thedoor  of  the  Iheep.  8  AH 
that  ever  came  before  me  are  thieves  and  robbers  : 
but  the  flicep  did  not  hear  them,  g  I  am  the  door: 
by  me  if  any  man  enter  in,  he  fhall  be  faved,  and 
fhall  go  in  and  out,  and  find  paflure.  jo  The  thief 
cometh  not  but  for  to  fleal,  and  to  kill  and  to  de- 
ftroy  :  I  am  come,  that  they  might  have  life,  and 
that  they  might  have  it  more  abundantly. 

Obrerve  here,  i.  The  charader  which  Chrifl  gives  of 
hiinltlf,  /  am  the  do^r  of  the  jheep  ;  that  is,  the  only  way 
and  means  by  which  finners  have  arcefs  to  God,  and  cao 
obtain  falvation  ;  the  only  door  by  which  finners  are  en- 
tered into  the  kingdom  ©f  grace,  and  admitted  into  the 
kingdom  of  glory.  Learn  hence.  That  there  is  no  poflible 
way  of  accefs  to  God  for  fallen  man,  but  by  Jtfus  Chrift. 
A{  there  is  no  w  ay  of  entering  the  houfe,  bu;  by  the  door, 
and  thofe  that  fo  enter  are  fafe;  in  like  manner,  fuch  as 
co:ne  unio  God  through  Jefus  Chrift,  in  the  way  of  faith 
and  holy  obedience,  Ihall  be  put  into  a  ft  cure  condition, 
and  at  laft  obtain  eternal  falvation.  2.  'J'he  end  and  de- 
lign  ot  Chriit  in  coming  info  the  world  afierted  and  de- 
clared by  himfelf;  /  am  v.ine  that  they  ttvgi.t  havelfe,  and 
that  they  might  h:ive  it  fntre  abunuuntly.  But  had  not  this 
people  fpiniual  hie  before  he  came  into  the  world?  Yes, 
he  gave  life  to  his  people,  btfc  rehis  coming;  in  a  meafurc 
fufficicut  to  lupply  (heir  ricrfliiy  ;  but  fmte  his  comini  he 
gives  itinfuch  aitipersbounding  nieafure,  as  may  teftify  his 
divine  bounty  ;  they  fiiall  not  barely  live,  but  live  abun- 
Jantly;  that  is,  their  fpiritual  lifclhall  abound  through  the 
upholding,  ftrengtheiiinp,  quickening,  and  comforting  pre- 
feiice  of  his  holy  Spirit ;  for  having  conveyed  Ipiiituallife 
unto  his  people  in  their  regeneration  andconvtrfion.hewill 
caufe  it  to  increafe  nu>re  and  more  in  their  fanclificaiion, 
until  it  arrive  to  a  complete  perfedion  ui  their  glorification. 
Lartiy,  the  charadter  which  our  Saviour  gives  of  the 
fcribes  and  Pharifecs  in  general,  and  of  ihofclalfe  Chrift's 
and  falfe  prophets  which  went  before  him  in  particular, 
he  flylts  thtni  thieves  and  robbers  ;  Mlthativer  camebef'cre 
me,  were  t.hin'es  and  robbers.  He  doth  not  fay,  All  that 
werefent  before  me,  box  all  thai  came  before  mc  were  ih\eves 
and  robbers.  So  that  Chriftdoth  not  fpeak  this  o-  the  true 
prophets,  who  were  lent  by  God  before  him,  but  of  the 
falle  Chrifts  and  falfe  prophets,  that  came  of  themfilvcs, 
without  any  commillion  from  God.  The  meaning  is,  all 
perfons  that  came  before  ine,  pretending  to  be  what  I  am, 
the  true  Mcfiias,as  did  Theudas  and  Judas,  of  Cililre.&c. 
they  were  thieves  and  robbers  ;  that  is,  they  only  (ought 
their  own  advantage,  while  they  deceived  and  mined  you. 
Learti  hence,  That  whoever  took  upon  thtm  the  i^ce 
and  perfon  of  the  Mtflias  before  Chriit,  or  w  hofoeverhave 
fince  ufurpcd  a  lawful  calling  in  his  church,  without  his 
commiirioti,  they  are  in  Chrift's  account  no  better  than 
murderers,  thieves,  and  robbers,  and  they  ou;'ht  to  be  fo 
in.the  people's  efteem.     The  Jheip  ddr.it  bear  them. 

1 1  I  am  the  good  Ihepherd.  The  good  Ihepherd 
givcth  his  life  lor  the  (hccp.     la  But  lie  thatis  an 

hirelin 


9> 


Chap,  tl. 


St.    jo    H    N. 


255 


hireling,  and  not  tTie  fhepTierd,  wliofe  own  the  flieep 
are  not,  Teeth  the  wolfcoming,  and  leavetli  the.fheep 
and  fleeth;  and  the  wolf  catcheth  them,  and  fcat- 
tereth  the  fheep.  13  The  hireling  fleeth,  becaufe 
he  is  an  hireling  and  careth  not  for  the  fheep.  1 4 
I  am  the  good  fhepherd,  and  know  my  Jhetp,  and 
am  known  of  mine.  15  As  the  Father  knoweth 
rne,  even  fo  know  I  the  Father :  and  I  lay  down 
tny  life' for  the  fljeep    - 

In  thefe  verresonr  Savioi/lTvii!ent!y  proveshinifelfto  be 
live  true  fhepherd  of  his  church,  hy  the  mniks  and  figns, 
by  the  properties  and  charafters  of  a  good  ftiepherd  '^which 
were  eminently  found  with  him  ;  namely,  10  know  all  his 
flock,  to  take  care  of  them,  and  to  lay  down  his  life  for 
them.  I.  Jefus  Chrift,  the  great  fiiepherd of  his  church, 
hath  an  exa(Jt  and  diftinft  knov.iedge  of  Hi's  flock  ;  1  know 
myfietp,  with  a  three  fold  knowledge,  and  with  a  know- 
ledge of  intelligence  and  obfcrvation;  he  knows  them  fo 
a£  to  obferve  and  take  notice  of  them  with  a  knowledge 
of  approbation  and  acceptation  ;  knows  them  fo  as  to  ap- 
prove and  own  them,  with  a  knov.  ledge  of  care  and  pro- 
teftion :  he  knows  them  fo  as  to  defend  and  keep  ihcm. 
Thus  Chrift  knows  his  fheep,  rtnci' //  alfo  knouin  cf  them  ; 
that  is,  he  is  believed  on,  beloved,  and  obeyed  by  them.- 
2.  He  lays  covin  his  Uf:  fir  hisfi'ick.  And  for  this  doth 
he  eminently  deferve  the  title  of  the  greatihepherd.  (As 
for  his  power,  he  is  fly  led  the  great  flieplierd.)  A  good 
fliepherd  indeed,  who  not  only  gives  life  for  his  flieep,  but 
gives  his  own  life  by  way  of  ranfom  for  his  fheep!  This 
example  of  Clirill,  the  great  and  good  fliepherd,  in  laying 
down  his  life  for  his  fheep,  teacheth  all  fubordinate  and, 
inferior  Ihepherds,  to  prefer  the  good  of  their  fiock,  even 
before  their  own  lives, 

16  And  other  fheep  I  have  which  are  not  of  this 
fold  :  thcmalfo  mull  I  bring,  and  they  fhallhearmy 
voice  ;  and  there  Ihall  be  one  fold,  andonc  fhepherd. 

Here  Ciirift  proves  himfelf  to  be  the  true  fliepherd  of 
hischurchfroinanotherpropeny  of  agood  fliepherd,  which 
is  to  take  care  for  increallng  and  enlarging  of  his  fold,  by 
briiigmg  in  the  Gentiles  to  it;  and  by  brc.iking  down  the 
partition  wall,  to  ma/ceone  church  of  both  Jews  and  Gen- 
tiles. Chrift  calls  the  Gcmiles  his  other  flieep,  by  way  of 
atiticipation  .becaufe  fhortlv  they  were  to  be  lb,  and  united 
together  with  the  believing  Jews,  into  one  fheepfold  ;  and 
^vhereas  he  fays,  lip  mufi  bring  thelie  flieep  in,  we  are  to 
underftand:it  not  of  a  necelfity  of  co-atfbion,  btit  of  a  ne- 
cefllty  of  compac'l ;  it  being  a  federal  agreement  betwixt 
the  Fatheraiid  himfelf.  that  both  Jewsand  Gentile  (iiould 
be  one  flock,  inclofed  in  one  fold,  and  prefented  to  his  Fa- 
ther as  a  glorious  church.  Hence/i-arw,  How  endearing 
our  obligation.*^  are  tothedearefl  Jefus,  that  he  fhouid  ac- 
count us  Gentiles,  who  were  .nf.nr  off,  his//!)ff/),  (we  being 
lb  in  refpeft  of  his  erernal  purpofej  and  make  it  his  care, 
and  elleem  it  his  charge,  tocjll  us  home,  and  bring  us  into 
his  fold  the  church,  that  we  might  he  faved  amongft  the 
remnants  of  the  troe  Ifraehtes.     Other  flisep  1  have,  &c, 

\*l  Therefore' doth  my  Father  love  me,  bccauf(? 


I  la/  down  my  life  that  I  might  take  it  again,  18 
No  man  taketh  it  from  me,  but  I  lay  it  down  of 
myfclf.  I  have  power  to  lay  it  down,  and  I  have 
power  to  take  it  again.  This  commandment  have 
I  received  of  my  Father, 

"TTence  note,  i.  That  Jefus  Chrift  rertainly  for..knew 
his  own  death  and  relurreftion.  2.  That  Chnlt  was  a 
volunteer  in  dying.  He  laid doixin  his  life,  none  could  have 
taken  it  from  hirn.  It  is  true,  his  dcith  was  a  violent 
death,  but  a  voluntary  facrifice  ;  he  died  violently,  bur  yet 
voluntarily  :  The  hand  of  his  enemies  could  never  hurt 
him  without  his  own  confent,  3.  That  as  Chrift  died 
voluntarily  vvith  refpect  to  himfelf,  fo  in  a  way  of  fub- 
jedtion  to  his  Fiither'^command.  This  cornmandment  have 
1  received  fro7n  my  Father,  4.  That  this  voluntary  fub- 
inifllon  of  Chrift  to  die  for  us,  was  the  ground  of  his  Fa- 
ther's love  to  him,  Therefr.re  doth  my  Father  Ime  me  :  he- ' 
caufe  1  lay  down  my  life.  Although  the  Father  hath  many 
reafohs  to  love  the  Son:  yet  none  w.is  ftranger  than  this 
obedience  of  his  to  death,  even  the  curftd  death  of  the 
crofs,  for  the  redemption  and  falvation  of  loft  tinners; 
therefore  did  the  Father  love  him  with  a  more  exceeding 
love,  becauCe  he  laid  down  his  life  for  his  flieep. 

19  ^  There  was  adivilion  therefore  again  anjong 
the  Jews  for  thefe  fay  ings,  20  Andmany  of  them 
faid,  He  hatha  devil,  and  is  mad;  why  hear  ye 
him  ?  21  Others  faid,  Thcfe  are  not  the  words  of 
him  that  hath  a  devil.  Can  a  devil  open  the  eyes 
of  the  blind  .^ 

Here  the  Evangelift  fliews  what  diflFerenteflects  thisfer- 
raon  of  our  Saviour  had  upon  the  Jews  ;  many  of  them 
calumniate  and  flander  him,  asone  pofTi-fred  and  mad,  and 
therefore  not  to  be  heard  and  minded;  others  of  caltner 
thoughts  faid,  That  the  dodlrine  he  taught,  and  the  late, 
miracle  which  he  had  wrought  in  curint;  the  blind  man,  ■ 
were  abundantly  fufHtient  to  confute  fuch  a  groundlefs 
flintier.  Learn  That  tlie  doftrine  of  Chrilt  meeting  wiih 
diverfity  of  difpofi'.ions,  it  is  no  wonder  that  it  occalions 
difRrent  f  ft'edts,  to  the  foftening  of  I'ome,  and  hardening  of 
otiiers  ;  even  as  the  fame  fun  that  melteth  the  w:ix,  har- 
deneth  the  clay  :  yer  is  not  tliis  to  be  imputed  to  the  doc- 
trine of  our  Saviour,  but  to  men's  corruptions  which  op- 
pofe  the  truth,  and  the  luaintaincrsof  1;. 

22  I  Anditwas  at  Jerufalem  the  feaft  of  the 
dedication,  and  it  was  winter. 

This  feaft  was  not  of  divine,  but  human  initiiution ;  it 
was  appointed  by  Jud.ts  Maccabeus  and  continued  eight- 
days,  as  an  anniverfary  comiiicrr.oration  for  the  repairing  of 
the  temple.  Now  our  Saviour  was  fo  far  frvm  reproving, 
the  Jew  s  for  obferving  thisfeaft,  which  W34<)f  liOflun  in- 
ftitution,  that  he  graced  the  folemnity  with  his  own  pre-' 
fence.  Hence  «'>f^,  Thar  cur  Saviour  held  communion 
with  the  Jewifli  Church,  and  did,  without  fcruple,  con- 
form himfelf  to  the  obfcrvation  of  their  rites  and  cuf- 
toins,  although  tiiey  were  not  originally  of  divinp  inftitu- 
fion.  2.  That  fuch  a  chriftiiin  as  does  peaceably  compl/ 
Y  Y  2  .;    wkh  . 


tio^ 


St. 


J    O    H    K. 


Chap.x. 


with  the  practice  of  the  church  In  whnfe  communion  he 
Jii'es,  in  the  ohfcrvation  of"  thofc  different  rites  and  culloms 
■which  are  ufed by  her,  afl<  niofl  agreeably  to  our  Saviour's 
praflice  and  exnmp'.e.  WIio  can  with  any  fliew  of  reaf'on 
tcnfnrechrt'ftians  for  obferving  the  feaft  of  the  nativity, 
who  fee  Chriil  hiinfclf  obfi-rvinfT  the  fejft  of  dedication  ? 
Cerrainly  no  perfon  of  luber.  principles  ever  queftioned, 
hut  il-.nt  ccclefiaftical' yulcri  and  civil  niagiftrates  have 
a  power  to  appoint  pjhlic  days  of  ihankfgiving  yearly, 
for  the  commemoration  of  mercies,which  ought  never jo  be 
forgotten.  From  our  Saviour's  prefence  at  this  feaft, 
Grotius  well  notes,  That  ftffival  days,  in  memorial  of 
public  blellings.  may  pioufly  be  inflitutcd  by  perfons  in 
juthoriiy,  without  a  divine  command. 

23  And  Jefus  walked  in  the  temple  in  Solomon's, 
jioich.      2  J  Tlicn  came  the  Jews  roimd  about  him, 
nnd  fiiid  unto  him,  how  long  doft  thou  make  us  to 
doubt?  Ifthoubethe  Chrift,  tell  us  plainly...   2.5. 
Jcfus  anfweredtlicm,  I  told-you,  and  ye  believed, 
not.     The  work.s  that  I  do  in  my  Father's. name, 
they  bear  witnefs  of  me.     26  j5ut  ye  believe  not, 
becaufe  ye  arc  not  of  my  f}:ecp,  a^  I  faid  unto  you^ 

In  thefe  verfes  we  have  recorded  a  new  and  freflj  debate 
betwiKtour  Saviour  and  the  Jews;  and  therein  we  have, 
obfervable,  I.  The  timeofthisdebate,  vcr.  22.  Itwasa/ 
ihefeaj}  of  dedication ,  in  th^'  wintery  our  Saviour  taking 
that  opportunity  to  publi/lihis  doctrine,  when  a  concourfe 
of  people  were  gatherfd  together  at  th^t  folcmnity.  2. 
Theplace  of  this  debate,  u'(4j  in  Schmon's porch.  Althoup;h 
trie  temple  and  poich  built  by  Solomon  were  deftroyed  by 
ihe  Babylonians  :  yet  when  the.temple  wasre-built,  there 
wa.s  a  porch  like  it,  which  retained  the  ancient  na.iie.  3. 
The  debate  itfelf :  Ifthwhe  the  Chri/i,  tellus plainly.  Not 
that  thevaffictod  the  knowledge  of  the  trutli,  but  only  de- 
igned toenfnare  him;  for  ifhehad  aflirnied  himfelf  tobe 
cheMeffias,  he  had  brought  himfelf  m  danger  of  the  Ro- 
man governor  ;  becaufe  the  Jews  expefted  the  MefTia-s  to 
be  a  temjjoral  prince,  that  fliouW  deliver  them  from  the 
Komnn  power.  Now  if  Chrift  had  declared  himfelf  fuch 
a  Mediasas  the  Jews  expefieil,  it  might  have  coil  him  his  . 
life.  Therefore  his  hour  being  not  yet  come,  he  anfwers 
wiih  his  ufiial  prudence  and  ,  wnrinefs  to  their  enfnaring 
quelVion.  learn  hence.  That  Chriil's  enemies  are  full  of 
fubtle  policies,  andcan/nrnthemrelvcsintotall/Jiapes,  that, 
it  pollible,  they  may  entrap  and  enfnarehim  ;  and  accord- 
ingly, they  pretend  lure  great  earneftnefs  of  de(';re  to  be 
faiisfied,  whether  indeed  he  was  the  true  and  proniifed 
Meliias  ;  when  in  truth  they  had  another  ddig^a.,  /,,  1  li? 
\viidom  9nd  caution,  of  our  Saviour's  nnfwer;  he  refers 
ihem  to  hi*  miracles,  7he'^<orks,  that  1  dn  in  my  Father's 
t'f:rn!'ithey  bear-witnefs  rfme.  Our  Saviour's  miraculous 
>vorks  were  fulRcient  for  the  Jews  to  have  grotmded  and 
bottomed  their  faith  upon,  and  to  have  confirmed  them  in 
the  belief  that  he  was  the  proniifed  and  expei^ied  Mellias, 
lr:id  not  prejudice,  cibftinacy,  and  malice  blinded  their  eyes, 
th.ir  they  could  neither  fee  nor  conlider.  Laltly,  How 
C[irift  points  out  to  thefe  Jews  the  true  caufeof  their  in- 
ji(lelityj  which  was  not  the  olafcurity  of  his  dgdrine,    but 


their  not  beinj  liiiftjeep;  tlia?  is,  rot  as  yet  converted, 
they  not  having  the  properties  of  his  flieep,  which  he  fets 
down  in  the  following  verfes  I^arn  hence,  Th.it  men's 
filial  unbelief  undiT  the  means  of  faith,  is  a  clear  evidence 
of  theirbeingin  a  Jort  and  peridiiivg  condition.  Infidelity  • 
is  the  f:.n  that  doth.couliroa  manov<  rio  d.imnation  ;  and 
to  fuch  as  fit.uudcr  thq  gofpel,  doth  not  only  procure** 
damnation,  but. no  damnation  like  it. 

27-  My  fhecp  he>ir  my  voice,  and  I  know  them,, 
and  they  follov,'  mc  : 

Here  ohferve,  1.  That  aU  fificere  sud  faiihfirf  chriftt.'ms. 
are  Chriil's  Ibeep,  and  he  is  theirgreat  and  good  fliepherd. 
This  relation  implies  tender  alftctii'ii,  powt  iful  proteflipn, 
andplei:tifuI.;provifion..  Tlie  tfiidcrncf-  01  ChriU's  affec- 
tion .towards  hi?  Iheep,  appears bv  pitying ihcir  infirmities, 
by  having  a  fellov'-fecling  with  them  m  iheir  fufTrrings,  by 
fuiting  their  tempt.itions  to  the  degrees  of  the'r  graces. 
His  care  in  providing  for,  them  appd'ars,  in-  alfcrding  to 
them  the  huly  fcriptures,  themii'ilfry  of  the  word,  the  ad-  . 
miniilration  of  the.facrnments,  and  the  operrtion  of  his 
holy  Spirit  to  make  all  eflicacioui  and  efFeftual  to  them.. 
His  protection  of  them  dilcover.'  iifelf,  by  preparing,  them  ■ 
for  trials,  by /upporting  theta  .under  them,  and  by  deli- 
vering them  out  of  them,  and  by  faniftifying  all  to  them, 
caufing  them  to  work  together  in  Inlift  rviency  to  his  own 
glory,  and.his  people's  good.  2.  That  Chrift's^ieephear 
his  voice,  and  anfwerthe  call  of  their  great  fhepherd.. 
They  hear  jhe  voice  of  Chrifbfpeakingto  them  in  the  fcrip- 
tures,  intheminifiry  oftheword,  in  their  own  confciences 
in  providences  ;  and  they  hear  Chrilt's  voice  fpeaking  to 
them,  in  and  by  bisholy  Spirit;  and  asthty.hcar  Chriil's 
Voice,  fo  do  they  anfwer  his  call :  now  the  right  anfwer 
to  the  call  of  Chrifl  in  the  gofpel,  is  a  prefent  anfwer,  a 
willing  anfwer,  and  an  abiding  ai^fwer.  3.  That  all  Chrift'f. 
flieep  do  follow  him  their  fhepherd .  Ttey  follow  him ,( i .) 
Ill  his  doctrine:  And,  (2.)  In  his  example,  in  his  con- 
tempt of  the  world,  in  his  freedom  in  reproving  fin,  in  the 
holinefs  and  heavenly  mindedneisof  his  converfation,  in 
his  meeknefs  and  patience,  in  charity  and  univerfal  good- 
nel^,  and  as  he  was  a  mighty  pattern  of  prayer.  4.  That 
Chrilt  the  great  and  good  fhepherd  knows  all  his  fheep;  My 
Jheep  hear  my  vtice,  and  I  kno-w  them.  He  knows  them  fo 
as  to  diflinguiii}  them,  fo  as  to  obferve  and  take  noiice  of 
them,  fo  as  to  own  and  jtpjirove  them,  fo  as  to  take  care  of 
thcm^andprovide.fortbem.  And  asthsLordknoweth  who 
sre  hi<;,  lO  he  knoweth  who  are  not  his  too  ;  as  he  knows 
hi^  fheep)  fohe  knowsthe  goats  alfo,  and  their  place  will  bCs 
at  his  left  hand.,  .^''yjhccf  hear  my  voice,  and  I  knTM  them. 

28  And  I  give  unto  them  eternal  life  ;  and  they 
fliall  never  perii5i,  neither  fliall  any  pluck  them 
out  of  my  hand.  29  My  Farhcr  which  gave  t/iem 
mc,  is  grcitcr thnn  all;  and  none  is  able  to  pluck 
than  out  of  my  Father's  hand. 

Olifervf  here,  i.  The  promife  made  by  Chrift  unto  his 
flieep,  namely,  the  promife  of  eternal  life,  and  perfeverante 
in  grace,  till  they  come  to  the  full  fruition  of  it  inglory  : 
I  ^ivc  unto  them  iternat  life,  and  n'ir.iJI:  all  pluck  thtm  out  0/ 


Chap.  xi. 


Sr^'  J    O    n    N. 


oo7 


my  Fa'hfr'j  haittt.  5  TliC  confirraation  lift  gives  of  this 
from  his  own  and  his  Fjther's  puwer  which  is  eiiiployed, 
enjTaged,  and  concerned  for  then,  and  for  their  perfeve- 
ranteand  prefcrvjtion,  notwithft.inding  all  oppolition  to 
tliv-' to  itrary  ;  Aly  Father  which  gave  them  me  is  greater 
than  nil ;  an.l  no  man  is  ahk  if)  pluck  tht-nt  out  of  my  Father's 
hand.  Learn  I.  That  eternal  hfe  is  the  portion  of  Chri(t's 
Hieep.  J.  ThTt  eternal  life  is  th.?  i^ift  of  Chrilt.  3.  'i'hat 
eternal  life  is  no'v  i^iven  toChr)lVa  iifeep.:  'I'hey  have  it 
nuw  in  the  purchafe,  in  the  proniif',  and  in  tlic  fiift  frtiits, 
4.  rh  It  all  Cnrill's  Iheep  are  put  by  God  the  Father  into 
Clirift's  hind  for  ft-curiiy  :  IMy  Fathi'r  hath  givfn  them  me, 
^:  The  Father  d.>th  fo  iniruft  Chrift' with  his  ftjecp,  as 
■yez  to  fake  care  of  them  himfclf ;  they  are  in  the  Fa- 
thL'r's  hand,  as  well  as  in  the  Son's,  andtheir  hcing  in  the 
Lands  of  but!),  doth  aflure  them  of  the  certainty  of  their, 
perfeverancc.  Nane /hull  pluck  them  out  f>f  rry  hand  ;  n-)ne 
ihall  he  a'<l!-  t'j  pluck  thtm  cut  of  my  Father's  hand  :  imply - 
injf.  thjit  (liere  are  m  my  that  would  pluck  them  out  oftlieir 
hands,  (in,  Satan,  thf.  world,  Sec.  but  they  Ihall  be  kept 
by  the  almighty  pov.er  of  God,  through  faith  uniofalvati- 
ett :  for  who  can  be  too  (Irong  forpmnipoteot  power  I 

30  I  and  my  Father  arc  011c.  .^ 

That  is,  one  in  efTence  and  nature,  cne  in-aHthority  and 
power,  and  not  barely  one  in  will  and  affec'tion,  one  in 
concord  or  confent.  That  thisis  the  genuine  (ignification 
of  the  word,  appears  by  a  three  fold  argument.  1.  From 
the  origin;d  svords;  it  is  not  faid,  land  my  Father  are  (ft.) 
one  perlon  in  the  mafculine  gcjider,  but  in  the  neuter (•»] 
land  my  Fitherare  one  thing.  Now,  is  that  thing  be  not 
the  divine  Being,  they  cannot  be  one  ;  for  lince  the  Father 
is  confefled  to  be  God,  the  Son  cannot  be  one  thing  with 
the  Father,  if  he  be  not  God  too.  2.  It  appears  from  tlie 
context,  our  Saviour. in  the  proceeding  verfes,  afcribcd  the 
prefervation  of  his  fheep  to  the  pov.er  of  his  Father:  I\/'oKe 
can  pluck  them  out  ofny  Father's  hand:  and  he  afcribes  it 
alfo  to  Lis  own' power  :  None  (hall  pluck  tbtm  out  of  my 
hand:  pl.iinly  intimating,  that  his  (hcep  weie  equally  fafe 
in  his  own  hand,  as  well  as  in  his  Father's  ;  for  fays  he, 
/  and  my  Father  are  one  ;  that  is,  orte  in  power  ;  and,  if 
tl^ey  be  one  in  power,  iliey  muft  be  or.e  in  nature  ;  unlefs 
we  in.Tke  an  aimighty  creature,  which  is  a  contradiction,. 
3.  It  app"ars  evidently  by  what  follows  in  the  next  verfe, 
that  the  Jews  undtrftnod  our  Saviour  in  this  fenfe  ;  why. 
clfe  did  th^y  take  up  ftones  to  ftone  him  ?  We/lone  thee, 
fay  they,/.r  blafphtmy,  hecaufe  thoti,  being  a  man,  m.ike/i 
thyfetfOod,  1  he  Jewstookour  Saviour's  meaning  aright, 
and  were  fa'tisfied,  that  v.-hen  he  faid,  /  and  my  Father  are 
one,  he  affcrted  bimfelf  to  be  God,  and  deferved  to  die;  and 
.  well  he  h.id  def.-rved  it,  if  he  had  not  h&en  God.  The 
advcrfaries  of  our  Saviour's  divinity,  to  elude  the  force  of 
ihefe  word',  which  mai.e  fo  much  againft.them,,  interpret 
the  words  thus,  I  and  my  Father  are  one;  that  is,  fay  they, 
we  arc,  (•-<«'.  SSv/.s-'t)  one  In  will  and  afreftion,  one  incon- 
cord  and  confent  :  This  is  a  truth,  but  not  ihe^reat  liuth 
contained  in  thffe  words  ;  for  the  believers  are  one  with 
Gotl.  and  one  with  one  another;  namely,  by  a  harmony  of 
■wilU  nd  defircs.fo  far  as  they  are  regenerated,  God's  w.ll 
andthsifs  are  unifons^  they  will  and  delue  the  fame  thing, 


and  are  of  one  heart  and  one  Tnin.'.  Bot  GoJ  and  Chrift. 
are  one,  in  a  much  higher  fcnfethan  Chnd  and  bel'evers 
are  one  ;  namely,  one  in  eflenceand  nature,  one  in  anihiu 
riiy  and  power,  Chrift  b»ing  confubflantial  with  Cod' 
Learn  hence.  That  the  Lord  Jefus  Chn/l  is  for  naturft 
coelTen'tial,  for  dignity  coequal,  and  fordurartion  coeternal 
with  the  Father.  2.  That  although  Chrift  be  one  in  elTence 
with  the  Father,  yet  are  they  dillmcl  ptrOins  one  from  - 
another  ;  /  and  my  Father,  we  are  one.  3.  That  the  Son 
being  one  in  efTencc,  one  in  power,  one  in  confent  and  w  ill 
with  the  Father,  they  are  both  equally  concerned  for  tha 
perfeverance  ofthefaints, for  preft-rvingthemin grace, and" 
f»r  bringing  them  to  glory.  None  Jhall pluck  them  out 
(f  mine  or  my  Father's  hand ;  for  1  and  my  Fathir  are  one. 
If  the  power  be  the  fame,  the  efTence  mull  be  the  fame. 

31  Then  the  Jews  took  up  Ttbncs  againto  itont: 
him,  32  Jefus  anfwcrcd  them.  Many  good  w'orko 
have  I  fiicwed  you  from  my  father  ;  for  which  of 
thofc  works  do  yc  done  me  P  33  The  Jews  an- 
fwcrcd  him,  faying,  Foragood  work  w<»  ftonc  thee 
not;  but  for  bhifphcmy,and  becaufe  that  thou,  being 
a  man.  makeft  thyfelf  Cod.  . 

Note  here,  i.  Plow  the  Jcwsunderftocd  our  Saviour  af^ 
firming,  that  he  and  the  Father  are  one  ;  that  is,  one  in 
edejice  and  nature,  and  himfelf  a  perfon  equal  with  God. 
1  his  thry  looked  upon  asblafpheniy  in  him,  to  arrogate 
to  hiinfelfwhat  is  proper  to  God  only.  2.  That  the 
Jews  looked  Ljpon  it  as  a  piece  of  juftice  in  them  to  rtone 
Chrift  for  this  apprehended  bhifphemy  :  Then  the  Jews 
took  up  fl ones  tojline  him.  According  to  the  law  of  God; 
the  blafphemer  was  ftoncd  to  death,  but  then  he  w  as  firfl- 
to  be  jiidicijlly  triedand  judged:  But  fuch  was  the  furious 
7,eal  of  thefejevvs,that  in  a  tumultuous  manner  they  attempt 
to  ftonehim  todeath.  Lord, how  doth  the  fury  of  men,  in 
oppofing  truth, outftrip  the  true  seal  of  thy  fiiihful  fervants 
in  defending  truth  !  3.  With  what  metknefs  our  Lord 
receives  this  horrid  indignity  of  ftoning  (for  it  is  probable 
that  fome  ftoncs  were  caft  at  him-,'  he  f.iying.  For  which 
of  ihrfe  works  doyr/fo^teme  ?)  he  clears  his  own  innocence 
and  expoftiikte*  with  them  for  rsivarding  him  evil  for 
good  :  Many  good  w^rks  have  1  /In-.ved you  fi  om  my  Futher; 
that  is,  by  my  Father's  authority  and  commifiion;  I  haTe 
been  fight  to  tli«  blind,  feet  to  the  lame,  a  tongue  to  the. 
tlumb,  and  hearing  to  the  deaf;  Do  any  of  thefe  works 
drferve  fuchufage  as  fioning  at  your  hands?  Learn  hence. 
That  fuch  was  the  pcrfe^  and  fpoilefs  innocence  of  Chrift 
in  all  his  adlions,  that  he  durft,  and  did  appeal  to  thecon- 
fciences  cf  his  mnft  .inveterate  adverfaries  :  Ftjr  yub'u h  of 
tht/e  works  do  yc  ftone  me  ? 

3  4  Jefusanfwered  them.  Is  it  not  v,  .  n  y©ur 

iiw,  I  faid,  Y«  are  gods  !*  35  If  he  cuiied.  them 
gods,  unto  whom  the  word  of  God  came,  and  the 
icripturc  cannot  be  broken  ;  36  Say  ye  of  him 
whom  the  Father Iiath  f.mftified  and  fcnt  into  the' 
world,  Thou  blafphemcfl ;  bcc.iufc  I  faid,  I  ain  the 
Sun  of  God  ? 

iltr« 


358 


St.     J    O  '  H    N. . 


Chap, 


XI, 


Here  bur  Saviour  "by  4  t.vo-fold  argument  vindicates 
liiin fdf  from  the  iinp'Jtation  of  blafpheniy,  in  afferiing 
hiinrelfio  b»  God,  i.  Becaufe  the  Old  Teftament  gave 
ID  inapillratesand  j'jdges  the  title  of  gods,  as  Pfal.  Ixxxii. 
6.  Ihiniefitui,  Te  are  dds,  Now  Chrift  argues  ftronj;ly 
frtxn  the  lefs  to  the  greater,  thus:  "If  judges  andmagif- 
trates  may  be  called  Gods,  becaufe  they  are  comiiiiflioncd 
by  him,  and  derive  their  authority  from  him,  how  much 
more  is  that  title  due  tome,  who  was  fanftified,  feparated 
and  ordained  for  Mediator,  and  appointed  to  the  work  of 
redemption,  before  1  came  into  the  world,  and  confcquently 
was  God  from  all  eternity?"  This  place  the  Socinians 
(thofe  profeiTtdadverfaries  of  our  Saviour's  Godhead)  pro- 
tluce  to  prove,  thatChrifl  was  not  God  by  nature,  but  only 
in  refpecl  of  his  fanftification  and  niiflion.  It  is  a  certain 
truth  that  he  that  wasfanftified  and  fent,  was  the  Son  of 
God  ;  but  Ite  was  mn  theretore  the  Son  of  God,  becaufe  • 
fanftified  and  fent.  His  fan..1ification  was  not  the  ground 
of  lii;  Sondiip  ;  but  his  Sonfliip  was  the  caufe  of  his  faiic- 
tification.  Chrill  was  not  tiiercfoie  God's  Son,  becaufe 
he  was  fanciified  and  fent;  but  he  was  therefore  fanc^i- 
fied  and  fent,  becaufe  l»e  was  his  Son.  He  was  a  Son 
before  he  was  fent,  ^ven  from  eternity,  otherwilc  it  mull 
Jiave  been  faid,  that  God  fent  him  to  be  hi";  Son,  and 
not  that  God  fent  his  Son.  This  fuppofeshiin  before  he 
was  fent,  to  havebeenaftually  his  Son,  as  certainly  he  was. 
before,  from  before  the  foundations  of  the  world.  Prov. 
viii.  23.  J  was  fit  up  from  ever  lap  ir.g,  from  the  hegitining, 
or  ever  the  earth  was. 

37  If  I  do  not  the  works  of  my  Father,  believe 
me  not.  38  But  if  I  do,  though  ye  beheve  not 
me,  beheve  the  ts'orks ;  that  ye  may  know  and  be- 
lieve that  the  Father  is  in  me,  and  I  in  him. 

Here  we  have  a  fecond  argument,  by  which  our  Saviour . 
proves,  that  it  was  no  blafpheiny  to  call  liimftlf  God;  but 
that  he  was  God  in  very  deed  ;  namely,  argument  taken 
from  his  works  :  If  I  do  not  the  works  0/  my  Father,  be- 
llevememt!  And  the  argument  runs  thus  :  If  (faysChri(l) 
I  doihofc  miraculous  works,  which  no  power  lefs  than  a 
divine  power  can  effeft,  then  you  ought  by  thefe  works 
to  be  led  tobelieve  and  acknowledge,  that  I  am  truly  and 
really  God  ;  but  the  works  which  1  do,  are  the  eflVft  and 
produft  of  an  omnipotent  power,  therefore  you  ought  to 
believe,  that  1  am  one  in  eflence  with  the  Father,  there 
being  a  mutual  in-exiftence  of  one  perfon  in  the  other,  fo 
that  the  Father  is  in  me,  and  I  in  him  ^  And  thus  I  and 
ihf  Father  are  one.  Learn  hence,  That  Chrlft  never  re- 
ijiircd  of  his  difciples  and  followers  an  imj'licit  f.iith,  or  a 
blind  obedience  ;  but  af  he  fubmitted  his  doLlrine  to  the 
trial  of  reafon.  fo  he  fubmitted  his  miracles  to  the  exami- 
nation and  judgment  of  fenfe  :  Therefore  he  fays,  IJ  i-do 
n',t  the  lucrk'  1/  my  Father,  that  is,  divine  worksj;  believe 
me  not  to  be  a  divine  perfon. 

39  Therefore  they  fought  again  to  take  him  : 
but  he  efcaped  out  of  their  hand,  40  And  went 
itway  again  beyond  Jordan,  into  the  place  where 
Joiui  at  hrft  baptized:  and  there  he  abode.  41  And 


many  rcfortcd  unto  him,  and  faid,  John  did  no  mi- 
racle :   but  all  things  that  John  fpake  of  this  man 
were  true.     42  And  many  believed  on  him  there. 
A'^orehere,   1.  The  violence  and  fury  of  thefe  unbelie  v. 
ing  Jews,  againft  the  holy  and  innocent  Jefns !  They  fought  . 
again  to  take  him.     2.   The  prudential  care  of  Chrift  for 
his  own  preferv.itiou  ;   his   time  being  not   yet  coroe,  he  . 
withdraws  from  Jenifalem,  tlienei'l  of  his  enemies,  and  goes 
beyond  Jordan  :   when  Chrill  was  perfccutcd  in  one  city, 
he  fled  to  antither  ;  he  has  fanftifieJ  a  flate  of  perftcution  . 
to  his  minifters  and  members  and  by  his  own  being  in  it. 
It  is  no  difgrace  for  any  of  ihtm  tofly,  when  their  Captain 
did  it,  and  bids  them  do  it,  faying,  li'henthcy pirfecute y(,u 
in  one  city,  flee  unto  nn-Jber.    3.    1  he   fuccefi  of  Chrill*s 
minilhy  beyond  Jordan:  Many  rtfrttdto  him,  art^l  htJieved  ^ 
on  him,.     1  his  place  about  Jordan  was   die  place  where 
John  had  exercifed  a  great  part  of  Lis  niiniflry  ;  aiid  now,., 
many  years  after  John's  death,  the  fruit  4'   bij  miniflry  . 
appears;  Uit  many  bcliiTed  on  him  there  ;  that  U,  abpi^t  1 
Jordan,  where  John  had  prejched  and  baptised.,    ifwn  \ 
hence,  That  the  Labours  of  faithful  miniikrs  may  feeni  to, 
belod,  and  be  long  like  feed  under  the  gn  ur.d,  and  yet  at 
lad,  by  fotne  Hew  watering,  may  fpring  up,  and  the  friiit. 
appear  in  abundance.     Here  John's  miniftry  about  Jordan 
hathfrelh  fruit  upon  Chrift'i  coming,  long  after  John  was 
dead.    4    The  dignity  of  Chrilt  above  John,  John  did  no 
miracli  ;  but  ChrJll  did  all.     The  wifdom  of  God  fo  or- 
dereil  it,  that  though  the  Old  Teltament  prophets,  Elijah 
and  Elilha,  wrought  many  miracles  for   ihr  confirmation 
of  their  divine  million,  yet  John  the  liaptift  coming  in>- . 
mediately  before  Chrift,  as  his  meffenger  and  forerunner,, 
vvroughtnone,  for  thefe  three  realbns  probably,  i.  That  fo 
the  glorv  of  Chrift  in  working  miraclts  when  he  came  up- 
on  the  ftagc  of  hi-s  miniUry,   might  be  the  more  clear  and  . 
evident.      2.  That  the  evidence  of  Chrift  being  the  Mef- 
lias  might    be    the   more  clear  by  the  miracles  .which  he. 
wrought.     3.  That  the  minds  of  the  people  might  not  be. 
divided  and  "diftracled  between  John  and  Chrift,  and  that 
there  might  be  nopretence  orcompetition  between  them  : . 
Therefore  John  did  no  miracles  ;  but  all  things,  kc. 

CHAP.     XI. 

NOW  a  certain  mati  was  fick  named  Lazarus,  of 
Bethany,  the  town  of  Mary  and  her  hllir 
Martha.  2  It  w.as//w<  Mary  v/hich  anointed  the 
Lord  with  ointment,  and  wiped  hts  feet  with  her 
hair,  whofe  brother  Lazarus  was  fick.  3  Therefore 
his  fillers  fent  unto  him,  faying.  Lord,  behold,  he 
whom  thou  loveft  is  fick.  4  When  Jcfiis  heard  that, ' 
he  faid,  This  ficknefs  is  not  unto  death,  but  for  the 
glory  of  God,  that  the  Son  of  God  might  be  glo- 
rified thereby. 

This  chapter  relates  unto  us  the  miraculous  power  of 
Chrift,  in  railing  of  dead  Lazarus,  which,  as  it  was  one  of 
his  laft,  fo  was  it  one  of  the  greareft  mirDcles  which  he 
wrought;   and  yet  we  fir-ci  none  of  the  Evangeltfts  make 

niention 


Chap.  ix. 


Sr.      J    O    n    N. 


mention  of  it,  but  only  St.  John  :   Tlvf:  reafon  is  riipportJ 
t>  be  this,  becaufe  when  the  other  Evangelillswrote  their 
hilloiy.  Lazarus  was  tiien  alive;  (for  Epiphanius  fays  he 
lived  thirty  years  after  he  was  raifed   by  Chrift)   .nnd  pro- 
bably,  the  mention  of  this  relation  might  have    brought 
Lazarus  into  danger  and  trouble  ;  but  Sir  John  wrote  his 
gofpel  after  Lnzarus's  deith.     This  miracle  x\as  a  fiifEci- 
eiit   deinonllration  of   Chrift's    Godhead:  None  but   an 
Almighty  power  could  rccal  a  man   four  days  dead   from 
a  fettled  corruption  to  a  flate  of  life.     None   but  he  that 
created  Lizanis,  could  thus  make  him  anew.     Here  ti^-te 
t.  The  tender  fympathy  of  thefe  two  endeared  fifterswith 
their  afflit^ed  brother;   they  feel  hisforrows  and  acquaint 
their  Saviour  with  his  fufTerings  :   LcrJ /    bi'h.U  he   vihom 
thou  Ijvjt  is  fuk.     They  do  not  fay,  Ourbrother   that 
loves  thee  is  fjck  ;    he  vjhom    ihwlwej)  is  fick:     Thereby 
pleading  not  the  merit  of  Lazarus,  but  the  merit  of  Chrill 
For  how  can  the  love  of  Chrift,  which  is  infinite  and  eter- 
nal,  have  any  caufe  but  itfeif  ?     Nott,  The  perfon  whom 
Chrilt  loved  is  fick,  and  dies.    Learn  thence,  'I'hat  ftrength 
of  grace,  anddearneJs  ofrefpedl,  even  from  Chrift  himfelf, 
cannot  prevail  either  againlt  death  or  againft  difeafes.La- 
zirus  w  horn  Chrirt  loved  is  fuk.     Note  1.    The  gracious 
anfwer  which  Chrift  fent  to  the  fifter's  mefTage  ;  this  fick. 
nff!  ii  not  unto  death,  hut  for  the  glory  r.fCod  :  that  is,  this 
licknefs  flj  ill  not  bring    upon  him  fuch  a  death  as  he  ftiall 
remain  under  ihe  po.\er  of,  to  the  general  refurredlicn  ; 
but  is  only  difigned  to  give  me  an  opportunity  of  glorify- 


35.9 


IfigGod,  by  e.\triing  my  miraculous  power  in  relloring 
him  to  life.  Learn  hence,  i.  'i  hat  as  God's  own  glory  is 
his  fupremeaim  and  end  in  all  his  anions,  fo  in  particular 
jt  is  dcffgned  by  him'in  fending  sfflictions  upon  his  people, 
to  glorify  his  power  and  wifdom,  mercy  and  love,  in  and 
upon  them.  The  faints  fickncfiesare  all  for  the  glory  of 
God.  2.  That  God  is  glorified  when  his  Son  is  glorified; 
3s  none  do  honour  the  Father,  who  do  not  honour  the 
i>on  ;  fo  thfe  Father  accounts  himfelf  glorified,  whtn  the 
glory  of  the  Son  is  advanced.     7hisjicknefs  is  for,  &c. 

5  Now  Jefus  loved  Martha,  and  her  fifler  and 
Lazarus.  6  When  he  l)ad  heard  therefore  that  he 
was  fick,  he  abode  two  days  ftiUm  the  fame  place 
where  he  was.  7  Then  after  that  faith  he  to  hh 
difciples.  Let  us  go  into  Judea  a.^^ain.  8  HisM- 
ciples  fay  unto  him,  Mafter,  thejewsoflate  (ought 
to  ftone  thee  ;  and  goefl  thou  thither  again  ?  9 
Jefus  anfwered.  Are  there  not  twelve  hours  in  the 
day?  If  any  man  walk  in  the  day  he  flumbleth 
not,becaufe  hefeeththe  light  of  this  world.  10 
But  if  a  man  walk;  in]  the  night  he  ftuinblfcth,  be- 
caufe  there  is  no  light  in  him. 

Note  I.  WhaCan  /AV'/y.bec^ufe  an  holy aud  relt^hiuf^. 
mily  was  here,  and  much  honoured  by  Chrift  ;  J-fus  hvcd 
Martha,  njary  and  Lazarus  ;  wherever  true  pieiy  dwelh, 
jtdra-vs  the  eye  and  heart  of  Chrift  towards  it.  Chrift 
Had  frcquent'y  and  famili.^rly  lodged  under  theirroof,  and 

,ne  rewarded  them  for  their  tntertiiinmeat  wi:h  his  love 

J^fus  hved  Martha,  andhvfjlcr.   Where  remark^    That 


Martha  is  here  named  firft,  though  elfewhere  Mary  had 
the  precedency,  to  flicw,  no  doubt,  th.it  they  were  bot'i 
equally  dear  to  Chrilt.  2.  That  although  Chrift  loved 
Lazarus,  yet  he  leeni?  to  negleft  him,  he  del.ys  rrouip  to 
hmi  for  fomc  d.iys  :  Kut  could  Chrift  abfent  himfelf  fro.Ti 
one  lo  long,  whom  he  loved  io  well?  •  We  find  he  did. 
Let  us  take  heed  then,  that  wedo  not  mifmterpret  Chrift\ 
d^'lays.  He  leldgm  comes  at  our  time,  but  never  ftays  be- 
yond his  own  ;  our  Saviour  had  a  double  end  in  ftaying 
thus  long;  namely,  for  greatening  of  the  miracle,  anti 
confirmmg  their  faith.  Had  Chrift  gone  before  Lazarus 
w.ns  dead,   they  might  havtattributed  his  recovery  rather 

totheftrengthofnatiire,thantoChrift'smiraculouspower; 
or  had  Chnlt  raifed  Lazarus  as  loon  as  he  was  dead,  they 
might  peradventurehave  thought  it  rather  fome  trance  cr 
ccft.icy ,  than  a  death  and  diflblution  ;   therefore  Chrift  ftays 
fo  many  days,  that  God  might  be  the  more  glorified,  and 
his  own  omnipotent  power  the  more  magnified.   We  learn 
then     That  when  Chrift  dehiys  to  help  them  whom    he 
dearly  loves,  it  is  always  for  wife  ends  and  holy  purpofes. 
3.   How  the  difciples,   though  they  were  dearly  afft-atd  to 
Lazarus   (for  they  had  learned  to  love  where  their  M^ifter 
loved,)  yttthcy  ddcourage   Chrift  from  going  to  him  into 
Judea,  tor   fear  of   violence  offered  to   him,   Mcijltr,  the 
Jews  cf  Lie  fought  to  pone  thee,  and  ^r,f/}  thou  thither  aeain? 
Here  the  dilc.ples  pleaded  for  thei/Mafter's  fufety,  at  the 
fame  time  aiming  at'thcirown  ;  they  wer*  togo  with  him 
Jnto  Judea,   and  they  well  knew,  that  their  danger  was  in- 
wrapped  in  his,  therefore  they  fe^k  to  divert  him  from  his 
intention.     O  how  has  .he  fear  of  fuffering  made  n.nny  of 
the  friends  of  Chnft  decline  ;,n  opponnniiy   of  gh>rilying 
God,  and    doing  good  to  others  !   But  cannot  God   pive 
lafety  in  the  n.idlt  of  danger,  if  he  pleafeth  ?  Let  us  then 
not    chufeourway,  according  to  our  own  apprchcnfion 
either  ot  danger  cr  fafety  ;    but  as  v  e  fee  Go<l  going  before 
us,  ifourcall  be  clear,  kt  us  go  on  with  courage,    v.  hat- 
ever  d.fficuhies  lie  in  our  way.  '  4.  How  our  Savicur  cor- 
refts  thefe  fears  of  his  difciples,  by  acquainting  them  with 
its  call  from  God,   ro  undertake  this  jonnie  y  into  Judea 
^re  there  not  twelve   hours    in  the   djy  ?  ]f  a  man  walk 
tinrnn  he  Jiun.hltth  not  :  hut  in  the  n-.ght  hej?umhleth.      As 
it  Chrift  had  laid.    "As   he  that  w.dks  in  the    day  is  in  no 
danger    of  ftumWing,   but   in  the  night  he    is  in  danger  • 
fo  ongasi    have  .-,  call  from  God,   a„d    my  workinglime 
Idfts,  there  is  a  divine  providence  that  will  watch  over  me 
and  Secure  nrie  irom  all  danger;   now  my  day  is  not  fulV 
Ipent,  and  therefore  it  is  not  in  the  power  of  niineenennes 
to  precipitate  my  pallion,  .or  to  bring   iheni^ht  of  fufiVr- 
ings  upon  me  before  the  appointed  time;  hiit'^erelonji  the 
night  will  come  on,   the  storking  time  wdl    be  over,   and 
then  niall  b,,th  I  and  you  ftunihlc  upon  death;    but  vxhile 
theday  laftetl.  we  aiefafe."     Learn  hence,  ,.  Every  mi^x 
has  his  twelve   hours,    that  is,  his  workinjr  time  aflijned 
him  by  God  in  this  world,   a.   Whilft  thde-hours  are  roc 
Ipeiit,    and  whilft  his  working  time  is  une>q>ired,  he  <h.ljl 
not  ftumble,  he  iliall  not  die,  he  Ihall  nor  l.e  dilabled  from 
working,   while  God  h..sany  sv  ork  tor  l.iin  to  do  ;  neither 
themahceoi    men,    nor  ^he  rage  r,f  devils  (li:dl  take  hi,n 
oft  til  his  work  be    fi„:tl:td     ^E^e^y,mln   has  his  night 
as  well  as  his  d.iy,  in  ss\Aii\  hepiult  expeflaad  prepare^o 

ftiimHe 


jGo 


St.        JOHN. 


C^AT.   XI, 


flumlite ;  tliat  is  to  fall  !iy  death ;  for  whf  n  God  has 
iIiTie  his  work  by  us  and  with  us,  lie  will  withdraw  his 
protection  from  us,  but  not  his  care  ovt  r  us,  We  llunib'e 
upon  (lenih,  ami  f.ill  into  the  grave  ;  but  God  receives  us 
tohlnifclt,  and  at  the  end  of  our  workiig  fesfon  rewards 
Jl;s  for  our  woik. 

•1 1  Thefc  tijtngs  faid  lie;  and  .iftcrthat  he  faith  un- 
to them.  Our  friend  Lazjrus  flccpeth.;  but  I  go 
-ihkt  I  may  »wake  ijimoutai  flecp^ 

X<i(eh<rt,    I.  Our  Savi>nir,  coniinjr  near  to  Rtthany, 
cells  his  difiiplesthat  LazaruiJleepeth  ;   that  is,  plainly, he 
was  dead.      1  Jiis  fl)ewed  his  omnifcicncy,  and  that  he  was 
truly  God  ;  ior  he  had  received  noad\ice  of  his  death  from 
any  perfon,  but  as  God  knew  that  he  was  decealed.     2. 
'i  he  fweet  tale  given  both  to.dtath  and  Lazarus;  death  is 
called  a /7fep,  Lazarus  is  ft)  led  2.frie»d:  yet  Chrift  fays  nd 
my  friend,    but  pur  friend   I^iarus  flecpexh  ; ,  intimating 
that  gracious  familiarity  and  niuiual  tricntlfliip  which  was 
betviixt   himlVlf  and   all  his  members.     Learnhcnce,   i. 
That  all  true  bf  lievers  are  Chrill's  friend?.     2..   That  the 
friaids  of  Chri-ft  malt  die  as  well. TS  others.   3.   Tii.it  their 
death  is  but  a  fleep,  Curjriend  Lazarus  jleirptih.      It  fol- 
loweth,  hut  I  go,  that  J  may  awake  him  out  (if/lrep.     N'.te, 
Chrift  fays  not.  We  svillj^o  and  awake  him,  but  I  will  go 
and  I  will  awake   him..      i  he  difciples  who  were  compa- 
nions in  the  way,  muil  not. be  partakers  in  the  work-;  wit- 
ncfTcs  they  may  be,  aclorsihty  cannot  be;  none  can  av/aken 
-Lazarus,  but    the   M.tkcr^f  Lazarus.     Who  can   com- 
--Tnand  the  foul  to.  come  down  and  meet  the  body;  and  who 
.  can  command  ithe  body  to  rife  up  and  meet  the  foul,  but 
that  God  tkit  treated  boihfiul  .'.nd  hody  ?  Lcrdi  It  is  our 
.  comfort  agaitift  ihe  diead  and  terror  of  death,  that  our  re- 
iurrection  depends  upon  thy   almighty  power;    J  will g'j, 
ihat  J  may  awake  kirn  out  offl-.i-p. 

.12  Then  faid  his  difciples,  Lord,  if  he  fleep,  he 
Hialldo  well.  13  Mowbcitjefus  fpakeof  his  death: 
but  they  thought  that  he  had  fpoken  of  taking  of 
■  reft  in  flerp.  1 4  Then  faid  Jefus  unto  them  plainly, 
Lazarus  is  dead.  15  And  I  am  ^lad  for  your  lakes 
that  I  was  not  there,  to  the  interrt  yc  may  believe  : 
neverthclefs,  let  us  go  unto  him.  16  Then  faid 
Thomas  which  is  called  Didymus,  unto,  his  fellowr 
difciplos,  Lctusalfogo,  that  we  may  die  with  him. 

Note  here,  i.  How  defirous  the  difciples  were  thatCI-.rift 
{lionld  not  go  to  Beth.nny  where  L;<z.irus -was,  Bethany 
being  within  two  miles  of  Jerufalem,  where  tlis  feat  of  our 
Saviour's  enemies  was.  IJut  our  Lord  know  ing  his  call 
to  be  clear,  refolves  to  go;  Nmerihelcfs,  faysChrift,  Ictus 
go  uftta  him.  O  love,  ftronger  than  death  .'  the  grave  can 
not  ft  parate  beiwixtChrifl  and  hiifriends  :  Other  friends 
accompany  ns  to  the  brink  of  the  grave,  nnd  there  they 
leave  us  to  worms  and  dult  ;  for  death  hath  both  horror 
nnd  noifomnefs  to  attend  it :  But  for  thee,  O  Saviour,  the 
graveltor.c,  the  earth,  the  coffin,  are  no  bounders  of  thy 
dear  refpeifts.  Blelfed  be  God,  th.it  neiiher  life  nor  death 
.tan  feparate  from  theloveof  Clirill ;  butevcn  r.fterdeatli 
,aud  burial  he, is  gracicufl/   aflti.leti  to  ihofe   he   loves. 


Chriil  has  a  gracious  regard  to  the  duft  of  hi^s  fants  : 
1  hough  his  holy  ones  fee  corruption,  th<  y  Ihall  not  al,vJ)(s 
I'.e  under  the  power  of  torrupiion,  their  dead  bodiei.  are 
a  p.irt  of  the  undoubted  membersofChrift'sinynical  body. 
BlflRd  +,e  God,  the   time   is  coming,    when  Chriil    Ih.dl 

.knotk  at  the  door  of  his  chikJien's  graves,  and  call  them 
up  out  of  '.heir  bed  of  dull,  anJ  tleyjl.all  hear  the  voice  of 
the  S',n  if  God  and  live.  2.  The  wife  and  only  delign  of 
Chrift  in-delayiiip  to  go  to  Bethany  till  Lazarus  was  utad  .; 

-iiainely,  that  he  might  at  once  raile  I.azarus'i  dead  body, 
and  his  difiiples  faith,  confirniing  them  in  the  b'litf  that 
he  was  the  Son  of  God, -and  the  true  Melfias.  But  could 
the  faith  of  the  apoftlts  want  confirmation,  who  had  fetn 
fo  many  miracles  wrought  by  our  Saviour,  and  had  lived 
under  liis  niinillry  all  the  time  of  it?  Yes,  the  taith  of 
the  moil  eminent  faints,  even  of  the  aprftles  themfe'ves, 
wants  confirmation  in  this  Hate  of  weaknefs  and  imperfec- 
tion, and  is  capable  of  growth,  lam  pjud for  your  fab  f, 
that  I  was  rt'jt  ti'.tre,  to  the  intent  yemay  helirve,  3.  The 
great  pallion  -which  1  homas  expretTcs.upou  the  notice 
given  by  Chrift  of  Lazarui's  death  :  Plainly,  Lazurui  is 
dead,  fays  Chrift;  Let  us  go  anJdie  rvith him, '{.lysThomns. 
Oh  what  -palTionate  and  impatient  exprellions  do  fomc- 
times  drop  from  our  mouth-,  on  occafion  of  the  death  ef 
our  dear  relations!  we  .ire  reatly  to  befo  affeclrd  with  the 
death  of  our  friends,  as  to  wilh  ourfelves  out  of  ihe  woi  kl 
that  we  might  be  with  them.  But  we  inufl  runember, 
that  it  is  God  that  appoints  us  our  leveral  p€:>fts,  and  par- 
ticular ftations,  w  hith  we  muft  keep,  aill  the  wifdoui  of 
God  feesfit  to  retnove  us. 

17  Then  when  Jefus  came,  he  found  that  "he  ha3 
/am  in  the  grave  four  days  already,  18  (N'ow  Be- 
thany was  nigh  unto  Jejufalem,  about  fifteen  fur- 
longs olF.)  tg  And  many  of  the  Jews  ca-nc  to 
Martha  and  Mary,  to  comfort  them  concerning  their 
brother.  20  Then  Martha, xisfoon  aafheJieard  th.tt 
Jcfus  was  coming,  Avent  and  met  him:  bot  Mary  fat 
lliil  ia.the  houfe.  21  Then  faid  Masrtfca  unto  Jefiis, 
Lord,  if  thou  hadft  been  here,  nvy  brother  had  not 
died.  22  But  I  know  that  even  tiow,  .whatloevet 
tho.u  wilt  aD;  of  God,  God  will  give.it  thee. 

Chftrve  here,  i .  T  he  length  of  cime  which  Chrift  de- 
(ignedl.y  dtlayed  before,  he  wcndd  come  to  Lazaru^'sgrave; 
he  was  HMt  above  lix  niilesoff  from  Bethany,  being  withiu 
two  miles  of  Jerufrflem,  and  Jerofalem  within  four  mi'ei 
of-BeiJiabara,  xylure  C^.tift  now  was,  aadyet  out  Saviour 
came  not  offour  diys;  doubtlefs  that  the  miracle  of  Laza- 
rus's  refurreclioii  mipjiit  6e  more  confpirHous  and  remak- 
able,  Chrift  c«  jid  as  eafy  have  cur»d  Lnznru-  being  lick, 
as  have  raffed  him  being  dead,  andaseafdy  have  raifed  him 
the  firft  day,  as  t!x  fourth  day;  but  ti\at  had  not  carried 
along  with  it  fudi.afu'l  conviftion  of  Chrift's  almighty 
power.  Thi rtfi  le  that  he  might  draw  the  eyes  of  iheir 
faith  more  ftedf  Illy  to  behold  and  admire  his  almighty 
pov.er  our  Saviour  dtfershis  coming  till  Lazarus  hadbeen 
dead  four  d.iv«.  2-  l  he  civil  ufage  of  mourning  with  ihofe 
that  n.  u    .•:  J  r^r  the  dwJ;  Ancic-titly  they  iuouriu;d  thiriy 

.<layj, 


Chaj^.  kj. 


Sr.      J    O    H    N. 


35i 


days,  and  fometimes  forty  for  a  dear  relation,  Numb.  xx. 
ftp.  During  which  time,  neighbourj  and  friends  came  to 
VI  fit  and  relieve  them  in  their  ladnefs,  with  fuch  confolatory 
arguments  as  they  had.  Chriftian  religion  doih  not  con- 
demn natural  afF^c1ion  :  Human  paflions  arc  not  linfiil,  if 
rot  exceflive  ;  to  be  .ibove  the  ftroke  cf  pairions  is  a  con- 
dition equal  to  angels  ;  to  be  in  a  ftace  of  forrow  without 
the  fenfe  of  forrow,  is  a  difpofuion  beneath  the  hearts;  but 
duly  to  regulate  our  forrows,  and  fct  bountiaries  to  our 
grief,  is  the  wifdoni,  the  duty,  the  intercft,  and  the  excel- 
lency of  a  chriftian.  As  to  be  above  all  p„irions  will  be 
our  happinefs  in  heaven,  fo  to  regulate  .>nd  retlVify  our 
paffionsis  a  great  part  of  niir  holinefs  on  earth.  A'cfc,  3. 
Although  Martha  was  a  true  mourner  for  the  death  of  her 
brother,  yet  (he  doth  not  fo  far  indulge  to  grief,  but, upon 
the  firft  notice  of  Chrift's  approach,  fhe  arifes  to  go  forth 
tonjeet  him,  with  a  mournful  moan  in  her  mouth;  Lord, 
if  thcu  hadjl  been  hire,  my  brother  had  not  died.  \V  here 
role,  How  faith  and  infirmity  were  mixed  together  ;  faith 
appeared  in  that  firm  pcrfuaiion  which  (he  had  of  Chrill's 
power,  as  if  death  durft  not  /hew  his  face  in  Chrid's  pre- 
ience.  Hud/I  thou  been  here  my  brother  had  nnt  cied.  But 
then  her  infirmity  appeared  in  limiting  Chriltboth  to  time 
and  place;  to  place.  If  thou  hadjt  been  here  :  As  if  Chrifl 
could  not  (f  he  pleafed]  favehislife,  abfentas  well  as  pre- 
fent.  Then  to  time,  Noui  he/Ilnlttth  ;  as  if  Cie  had  laid, 
♦"You  are  come,  but,  alas !  too  late  ;  you  have  ftayed  too 
long,  he  is  paft  recovery,  the  grave  hath  fwallowed  him 
up."  As  if  death  would  not  deliver  up  his  prifoner  at  the 
command  of  Chrifl.:  Oh !  the  imperfed  compofition  of 
the  bcfl  of  faints !  what  a  mixture  of  faith  and  infirmity  is 
found  in  the  hobeft  and  bcft  of  chriftians  !  This  farther 
alfo  appears  in  her  next  words,  ver.2i.  I  kn'rjj  that  vihat- 
[never  thnujhalt  afk  of  Cod  he  ■will  give  it  thee  .■  She  feeins 
not  to  believe  that  Chriil  was  able  to  raife  him  by  his 
own  immediate  power,  but  muft  obtain  power  of  Cod  to 
do  it, as  the  prophets  were  wont  to  do  that  raifed  the  dead. 
She  thought  Chrift  a  perfon-highly  in  God's  favour,  but 
fcarcc  believed  him  able  to  raife  Lazarus  by  his  own  power; 
had  her  faith  extended  toa  btlief  that  Chriil  wasequal  with 
the  Father,  and  that  the  fulnefs  of  the  Godhead  dwelt  in 
him,  Ihe  would  not  have  qucftioned  his  power  to  raife  him 
from  the  grave  ;  tor  though  Chrift  as  Mediatsrdid  apply 
himfelf  by  prayer  to  God  at  the  railing  of  dead  Lazarus, 
ver.  41,  4;  yet  as  God,  he  had  a  power  of  himl'elftoraife 
Laz.aru.s,  an  almighty  power  communicated  with  hiseflence 
from  the  Father,  by  an  eternal  and  ineffable  generation. 

23  Jcfus  faith  unto  ker,  Thy  brother  fliall  tife 
again.  24  Martha  faith  unto  him,  I  know  that  he 
(hall  rife  again  in  the  refurredlion  at  the  laft  day. 
25  Jefus  faith  unto  her,  I  am  the  refurreftion  and 
1  he  life;  he  that  believeth  in  me,  though  he  were 
dead,  yet  .(hall  he  live;  26  And  whofoever  liveth 
and  believeth  in  me,  fliall  never  die,  Believeit  thou 
this? 

Herewoff,  i.Chrift'smeekanfwcr  to  Martha's  pafllonate 
difcourfe.  He  takes  no  notice  of  the  foremcntioned  failings 
but  cciiiforts  her  with  a  proiiiife  ofherbroUie^'srefurrec- 


lion:  Thy  brother  Jhal!  rife  cgain,  Thcrre  learn,  Tint 
the  knowledge  and  belief  of  ihegcnfralrefiirreclion, is  and 
ought  to  be  a  fuflicient  fupport  under  the  lofs  of  ^v^  en- 
deared friends,  who  dieiii  the  Lord.  2.  That  i!ie  liov'lrine 
of  the  general  refurrcdtion  was  no  new  dcdrir.c  ;  Job  be- 
lieved It,  chap.  xix.  Daniel  publifhed  it,  chap.  jt.i.  i.  the 
Phnrifces  had  a  notion  of  it ;  but  Martha  here  makes  it  atl 
article  of  faith,  /  know  he /hall  rife  rgain  in  the  refurre^lioH 
et  the  Lift  day.  3.  How  Chriftparticularly  inftrucls  Martha 
in  the  caufeof  her  refurreftion,  acquainting  her,  that  he 
himl'elf  is  the  author  and  efficient  caufe  of  it  ;  I  am  the 
rcfwrtdion  and  the  life.  'I'hat  is,  I  am  the  author,  and 
principal  officient  caufe  of  the  refurrtdlion  ;  and  this  with 
rcfpeft  to  both  nature.^  :  i .  His  divine  nature  is  the  effi- 
cient caufe  of  the  refurreclioo  :  He  fhjU  raife  our  bodies 
out  of  the  diift,  by  the  power  of  the  Godhead.  2.  His 
human  nature  is  the  exemplary  caufe  or  pattern  of  the  re- 
furrciflion  ;  for  which  reafon  Chrift  is  called  the  firft  torn 
from  the  dead.  For  though  fome  were  railed  bttorc  him, 
ytt  was  his  refurreftion  the  caufe  of  theii's.  Hence  St. 
Paul  arpue?  from  Chrift's  relurreftion,  thecertainty  of  his 
member's  refurreftion  ;  Chrift  and  believersare  one  mv  fti- 
calbody,  therefore  is  not  Chrift  perfectly  rifen  till  all  his 
members  are  rifen  with  him.  Indeed  Chrift's  perfbnal  re- 
furreclion  was  perfect  when  he  arofe,  and  all  believers  arofe 
reprefentatively  in  him,  yet  till  all  believers  arife  perfonallyi 
the  refurredtion  of  Chrift  has  not  received  its  utmoft  pcr- 
feciion,  but  there  is  fomewhat  bell  nd  of  the  refurreclion 
of  Chrift.  Moft  fitly  then  might  our  Saviour  affert,  lam 
the  rrfurre£lion  and  the  life.  4.  That  Chrift  not  only  affer  IS 
himfelf  to  be  the  refarredlion,  but  alfo  the  life  ;  /  am  the  re~ 
furreflion  and  the  life  ;  that  is,  I  am  the  caufe  of  life  na- 
tural, fpiritual.  and  eternal :  And  'jjhofoever  liveth  end  be- 
lieveth in  me ,  fball  never  die  ;  that  is,  eternally:  though 
his  body  fliall  die  becaufe  of  fin,  yet  his  i'pirit  fhall  live 
becaufe  of  righteoiifnefs. 

27  She  faith  unto  him.  Yea,  Lord  :  I  believe  th.it 
thou  art  the  Chrift,  the  Son  of  God,  which  fliould 
come  into  the  world.  28  And  when  fhe  had  fofaid, 
{he  went  her  way, and  called  Mary  her  filler  fecretly, 
laying,  The  mafter  i^  come,  and  calleth  for  thee. 
29  Asfoonas  fhe  heard  Ma^,  fhe  arofe  quickly,  and 
came  unto  him.  30  Now  Jefus  was  not  yet  come 
into  the  town,  but  was  in  tb.it  place  where  Martha 
met  him.  31  The  Jews  then  which  were  with  her 
in  the  houfe,  and  comforted  her,  when  they  (aw 
Mary  that  ftie  rofe  up  haflL'y,  and  went  out,  fol- 
lowed her,  faying,  She  goeth  unto  the  grave  to 
weep  there.  32  Then  whenMary  was  come  v/hcrc 
jefus  was,  and  faw  him,  fhe  fell  down  at  his  feet, 
laying  unto  him.  Lord,  If  thou  hadftbecn  here, my 
brother  had  not  died. 

Note  here,  i.  The  full  confefTron  v.hich  Martha  m^.krs 
of  her  faith  in  Chrid  :  1  hou  art  the  Chrift,  the  Son  'f  G  d, 
•jjhi.h  fljould  come  in  the  -jjorld.  A  conftfilpn  wliich  tomes 
neareft  to  that  of  St.  Peter  (Matt.  xvi.  j6.j  cfany  ih.it 
we  meet  with  in  fcripture  :  ^^ay,  it  feems  more  full  ibnr> 


Zz 


Peter's 


3^2 


St.      J    O     II     N. 


Chap.  IX. 


we  meet  wiili  in  Tcripture  :  Nay,  it  fecms  n':ore  full  than 
Pfter'*  coni'eliion  ;  for  thofe  additional  words,  vjhichjhculJ 
come  into  the  -jnorld,  are  not  in  hi?  confelTion  ;  the  Tim  is, 
(he  believed  Chrift  to  be  chevery  Meli'ias,  who  was  lypilled 
and  prefigured,  prophelied  of,  and  proniifed  to  the  Old 
Teft.iniciu  l"ii:i;>,  as  the  perlon  that  in  the  fulnef*  of  time 
fh.T.dd  cDin^  :  '."-)  the  world  for  rhe  redemption  ind  falva- 
tion  of  If.  Thyj  art  tki  CIt'iJ} ,  the  Son  if  Cod,  -jjhich 
fh'juld  coins  into  the  'jj'jIJ.  Her.ce  learn,  That  Chrift  is 
n»;ver  righily  believed  in,  nor  regubrly  depended  upon,  for 
faK'ition,  exce;>t  he  be  owned  and  acknowledged  to  be  the 
eternal  Son  otGod.  Mariha  was  now  fully  perfuadedof 
ChriiTs  divine  narnre,  of  which  the  beft  of  the  diftiples, 
ttil  at'terour  Saviour's  ref'irreflionjhad  but  a  faint  and  un- 
certain perl'u  iiion.  1.  How  tarneft  and  intent  our  Savi- 
our wa»  to  dil'patch  the  errand  he  came  upon  ;  namely, 
to  raife  Laz.i!  us  from  the  grave,  and  to  comfort  the  two 
nournful  lifters :  He  would  nt)t  fo  much  as  enter  the 
houfe,  till  he  h.id  effected  his  work  ;  and  therefore  he  goes 
ftraic  to  the  grave,  which  probably  was  rhe  place  wher« 
Mary  met  him  :  Lord!  it  was  thy  meat  and  drink  to  do 
xhi  will  of  thy  F.uher;  it  was  thy  meat  and  drink  by  day 
thy  rell  andrepofe  by  nighr.  How  unlike  are  we  to  thy- 
felf,  if  we  fuller  either  cnr  pleafures  orour  profit  tod'.vert 
tis  from  our  duty  ?  3.  What  hafleand  fpeed  Mary  makes 
j»b  attend  upon  our  Saviour  i  /he  arofe  quickly,  and  came 
>j!Ko  him.  Mary's  love  added  wing",  to  her  morion. — 
The  Jews  obferving  her  haily  motion,  having  a  loving 
lufpicion  th.Tt  fl'.e  is  gone  to  the  grave  to  weepthcre;  but 
their  thoughts  were  too  low  ;  for  whiltt  they  luppofedthat 
flie  went  to  herdead  brother,  fhe  was  waiting  for  a  living 
Saviour.  And  Ike  that  ufed  to  fit  at  Jefus's  feet,  now  falls 
at  his  feet,  with  an  awful  vener.ition  ;  the  very  gt-ltnre  was 
fupplicatory.  And  her  humble  jiroflration  was  feconded 
«-ith  a  dolefn)  lamentation,  Lrtrtl,  if  thzu  hajl  been  here, 
my  brother  had  nit  died  Where  note,  A  mixture  of  faith 
with  human  iulirmity.  Here  was  ftrength  of  f.iitb  in 
afcribing  fo  much  power  to  Chrift,  th.it  hi?  prefence  could 
preferve  t'rom  death  ;  but  here  was  infirmity  in  fuppoling 
the  necedity  of  Ciirid's  prefence  for  this  purpofe.  Cer- 
tainlv  he  that  did  raife  him  from  death,  being  prefent 
cou!i!  have  preferved  him  from  dying,  being  abfent,  had  he 
plsafed.  This  was  Mary's  moan.  Lord,  hadfi  thou  been 
htre,  v'.y  brother  hadj}  not  dii4;  full  of  afJVdon,  butnotfree 
from  frailty  aad  infirmity;  However,  Chrift  takes  no  ru);ice 
«f  her  errors  and  infirmity,  hut  all  the  reply  we  h^ar  of 
ii  a  i-ompalHonate  groan,  which  the  following  verfes  ac- 
quaint us  with. 

^3  Wht:'  Jefiis  therefore  faw  her  weeping,  and 
the  Jews  alfo  weeping  which  came  with  her,  he 
groaned  in  the  fpint,  antJ  was  troubled,  34  And 
laid,  Whf  vc  liaveye  laid  liimi"  They  fay  unto  him 
Lord,  coinc  'd  fee,  35  Jefus  wept."  36  Then 
fuid  the  J'^w.,  behold  how  he  loved  him  !  37  And 
luinc  of  them  faid,  Could  not  this  man  which  opened 
the  cyt:s  of  the  blind,  liave  caufed  that  even  this 
ruin  Ihould  not  have  died  ? 

AVe  here,  1 .   The  cmdoleBcy  »nd  tender  fynipithjr  ex- 


prefTcd  by  our  Savii^ur  upoTi  this  occaCioa  he  groaned  in 
hit  Spirit,  and  was  troubled  .•  Or  as  the  original  has  it,  he 
troubled  iiimfelf,  intimating  that  our  Saviours  padions 
were  pure  and  holy,  not  l.kc  ours,  tn  jddy  and  mixed  with 
llnlul  imperfcJlion.  The  coilimoiions  of  his  afFcC^ions 
were  like  the  Ihakingofpure  waierin  a  chrjftal  glals, which 
ftill  remains  clear  ;  and  they  arofe  and  wtre  caJmtd  at  his 
pleafure  :  he  was  not  overpow  ered  by  ihem,  but  had  them 
at  his  command.  Learn  hence,  That  .is  Chrift  took  upon 
him  the -human  nature,  fo  he  did  affunie  alfo  human  affec- 
tion?, thereby  evincing  hiuiftlf  to  be  our  brother  and  near 
kinfman,  according  to  the  flcfli.  (2.)  That  the  pafiiont 
and  aftectiops,  'whicli  our  S.iviour  had  and, exprefled, were 
always  holy  and  innocent  ;  he  was  not  without  them,  but 
he  was  above  them  ;  they  did  never  violently  and  immo- 
derately trouble  him,  but  wlieu  he  plea'ed  he  troubled  hint 
felf.  J'(/I//orofl«f(/ i«y/>rr;/,  and  troubled  himfelf.  A'o/e, 
2.  How  our  Saviour  manifefts  his  condolencyand  tender 
fympathy  with  Martha  and  Mary,  by  his  weeping,  Jejhs 
wept  ;  partly  for  compallion,  and  partly  for  ex3mj>le;  in 
compalli*!,  lirft  to  humanity,  to  fee  howmiferably  tin  had 
debafed  the  human  nature,  and  rendered  nian  like  unto  the 
brute  beaftj  that  perifh  Secondly,  in  companion  to  La. 
zarus,  whom  he  was  now  about  to  bring  back  into  a  Cuful 
and  troublelbme  world.  Thus  St.  Jerom,  Non  fltvit 
Chrijius  lachrymus  nojtres  &c.  "Chri'l,  fays  he,  di.j  not. 
weep  our  tears  ;  he  mourned  over  Laz.arus,  not  bctsufe 
ds\iA,  but  becaufenow  to  be  brought  ag)in  to  life.'' 
Agiin,  Chrift  wept  for  our  example,  to  fetch  fighs.:;.d  tears 
from  us,  at  the  fight  of  others  miferie*,  and  tfpec'..illy  at 
the  funerals  of  our  godly  friends.  Learn  hence.  That 
mourning  and  forrow,and  thisexprcffedby  tears  and  weep- 
ing, is  an  affcflion  proper  for  thofe  that  go  to  funerals, 
provided  it  be  decently  kept  within  due  bounds,  and  is  not 
ex^efiive  :  for  immoderate  forrow  is  hurtful  to  the  living, 
and  dllhonourable  to  the  dead  ;  neither  is  it  an  argument 
of  more  love,  but  an  evidence  of  kfs  grace.  Note,  3.  How 
the  Jews  obferving  Chrift's  forrow  for,  admire  his  love  to 
dead  Lazarus  :  Behold,  how  he  lovrd  him  !  Chrift's  love  to 
his  people  is  admirable  and  foul  amazing  ;  fuch  as  lee  it 
may  admire  it,  but  can  neverfully  comprehend  it.  4.  Hl># 
Ibme  ot  the  malicious  Jews  attempt  tolelTen  the  reputation 
of  our  Saviour,  not  willing  to  own  him  to  be  God,  becaufe 
he  did  not  keep  Lazarus  from  dying  ;  as  if  Chrift  coulJ 
not  be  the  Son,  becaltTc  he  did  not  at  all  times,  and  in  all 
cafes  exert  and  put  forth  his  divine  power.  Whereas 
Chrift  aoled  ^freely,  and  i.o.  neceffarily,  governing  his 
aclions  by  his  own  wifuom,  as  he  faw  moft  conducing  to 
the  ends  and  purpofes  of  his  o'.\  n  glory. 

38  Jefus  therefore  again  groaninjj  in  liimfclf, 
comethto  the  grave.  (It  was  a  cave,  andafloneia/ 
upon  it.  39  |efus  laid,  Take  ye  away  the  flunc. 
Martha,  the  fiiler  of  him  that  was  dead,  faith  unto 
ham.  Lord,  by  this  time  he  flinkcth  :  for  he  hath 
been  dead  four  days.  40  Jefus  fai'h  unto  her,  Said 
I  not  unto  thee,  that  if  thou  wouldclt  believe,  thou 
fliould  ;ft  fee  iHe  glory  of  GoJ?  .ji  Then  they  took 
away  the  Uonc  /rom  the  place  where  the  dead  was 

laid 


Chap.  XI. 


St.      JOHN. 


,^J 


laid'.  And  Jefus  lifted  up  his  eyes,  and  faid,  Fa- 
ther, I  thank  thee  that  thou  hafl  heard  me.  43  And 
I  knew  that  thou  hearcft  me  always  :  but  bccaufe 
of  the  people  which  ftand  by  I  faid  it,  th  it  they  may 
believe  that  thou  haft  fent  me.  4^  An  J  when  he 
had  thus  fpokcn,  he  cried  with  aloud  voice.  Liza- 
ru.s,  come  forth-  44  And  he  that  was  dead  came 
forth,  bound  hand  and  foot  with  grave  clothej:  and 
his  face  was  bound  about  with  a  napkin  :  Jefus  faith 
unto  them,  Loofe  him,  and  let  him  go. 

In  thefe  ver.'cs  we  find  our  I..oicl  niliJrtfllng  himfcif  to 
the  miracle  of  r.iiCinji  Luzarus  from  the  grave.  Firlt,  he 
coiiim.'inds  them  10  take  j  .\  ay  ihc  ilone.  But  cou'tl  not 
th.it  voice  which  raifed  the  de.id  lediove  tlie  ftoiie?  Yes, 
no  doubt ;  but  it  is  aKvays  tlie  ^^ill  of  Chrilt,  tliat  we  put 
forth  onr  uttnrit  endeavours,  and  do  wbjt  we  c.inin  order 
to  our  o«  n  deliverance.  To  remove  the  Uone,  and  unlis 
the  n.ii^kin,  ^^.1s  ill  ihcir  power  ;  thii  therefore  they  mart 
do;  buf  to  raife  the  dead  was  out  of  tlieir  power,  this 
thrrcfuie  will  Child  do  alone.  Our  hands  mnftdotheir 
uiiooft  before  Clirift  will  put  forth  his  help.  The  flone 
bcin^  thus  removed,  his  cye^  begin  ;  they  are  lifted  tip  to 
liL-aven,  his  Father's  throne,  from  whence  he  expefts  to 
derive  liii power :  His  torij.;ue  feconds  his  eyes,  and  he 
pr.iys  u'lto  his  Father;  Chriil,  as  God,  wrought  this  mi- 
laclebv  his  own  power.  ConiiJer  liim  as  mediator,  and 
fo  lie  !.i«>ksup  to  his^  Father  by  pr.iyer;  yetsve  hear  of  no 
prayer,  but  a  thankfgiving  only  :  Chrill'i  will  was  his, 
prayer;  whateverCnrill  willed,  God  granted  ;  Clirift  and 
bis  Father  having  one  cfTente,  and  nature,  and  one  will. 
Neither  was  it  fi  for  Chrift  to  pray  vocdly  and  audibly, 
lell  the  iinbtlit\  inp  Jews  fliouUl  lav,  he  did  it  by  intrcaty, 
nothing  by  power.  Farther, That  .^s  Chrift,  when  he  fpake 
to 'his  Father,  lifted  np  his  eyes;  fo,  when  hefp-.ke 
toLararuSjhe  l.fted  up  his. voice,  and  cried  aloud.  1  his 
Ohrill  did,  tlist  the  ftrength  of  tlia  voice  iiiipht  anfwcr  the 
ftrength  of  theaffeft  on,  (nice  we  vehemently  utter  what 
we  earneftly  defn-e  ;  alio,  that  the  grcatncfs  of  the  voice 
might  anfwer  to  the  grea'nefs  of  the  work;  but  elpeciallv 
thjt  the  hgjrers  mij;ht  be  witnt  (les,  that  this  niighty  work 
was  performed,- not  by  any  magical  enchantments,  which 
are  commonlv  miimbied  forth  with  a  low  voce  but  by  an 
authoritivc  and  divine  ccmnvand.  In  a  word,  might  not 
Chrift  uttsr  a  loud  voice  at  the  raifmi!,  of  Lasarus,  that  it 
nii^lu  be  a  rcprefentation  of  that  (brill  and  loud  \'oice  of 
the  lall  trumpet  at  the  general  rcl'urrt  ft'on,  which  l.'iall 
fuund  iiixo  al!  graves,  and  raile  all  flcfh  t'roni  their  bed  of 
dull?  Next,  As  the  manner  of  our  Lordls  fpeaking  with 
a  loud  voice,  fo  the  words  I'pckeu  by  him  ;  Luzarus,  come 
forth.  Chrift  dinh  not  f.iy,  Lazarus,  revive  ;  but,  as  if  he 
fiippofed  him  already  alve,  he  lays,  Lazmus,  zome  jvih  ; 
lb  let  lis  know,  that  they  are  aiive  to  hinij  w.^o  iire  dead 
to  us.  W  hat  a  commanding  word  t!ii>  was,  Comef'jtth. 
Not  that  it  was  in  the  power  of  thcl'e  loud  commanding 
wordi  to  7vSx,  Laz,->rus,  but  in  the  quickening  power  of 
Chrift  \hich  attended  ;lipfe  words.  O  blefied  Savicur  ! 
iris  thy  voice  v.hich  we  Ihall  ere  long  liear  founding  into 
tJ»eb*itioin  of  tlic  iirave,  ap.d  raifing  Ub  from  our  bed    of 


duft  ;  It  is  thy  voice  that  flull  pierce  the  rocks,  divide  the 
mountains,  and  echo  forth  throughout  the  univerfe,  laying 
Ar]fe,ye  dead,  and  com',  to  judgment .  Laftly,  How  readily 
obedient  Lazarus  was  to  the  call  and  command  of  Chrift; 
He  that  was  dead  came  f.rth  ;  And  if  L.i'i  irus  did  thus 
inftantly  ftart  up  at  the  voice  ef  Chrift  in  the  day  of  his 
humiliation,  ho.v  (hall  the  dead  be  rmized  up  out  of  their 
graves  by  that  voice  w  hich  will  Ihake  the  powers  of  heaven 
•lud  move  the  found.itions  of  the  earth  iu  the  day  of  his 
glorification!  QucJ} .  But  where  was  Laz'.irus's  foul  all  that 
while  that  he  was  dead  ?  If  in  heaven,  was  it  not  a  wrong 
to  him  to  come  from  thence?  if  not,  doih  it  not  prove 
that  the  foul  flceps  as  wfllas  the  body?  Anf.  SouKgonot 
to  heaven  by  necenitation,as  the  fire  naturally  and  necef- 
farily  afcends  upwards,  but  are  difpoled  of  by  God,  as  the 
fupreiHC  Governor  ;  thofe  that  have  ferved  him  go  :o 
heaven,  and  thofe  that  have  ferved  the  devil  go  to  heU  ; 
and  thofe  that  are  notyet  adjudged  to  either  place,  butare^ 
to  live  prefently  agiin  upon  earth,  as  Lazarus  was  are  re- 
ferved  by  God  accordingly  ;  whether  (hut  up  in  the  body 
as  in  a  fwoon,  or  whetber  kept  in  the  ciift-.jdy  and  hinds 
of  an  angel  not  far  from  the  body,  wsiting  his  pleafure, 
either  to  reftore  it  to  the  body,ortore;urn  it  to  its  proper 
]jlace  of  blifs  or  mifery,  the  fcripture  has  not  told  us 
whsther  ;  and  it  would  be  too  great  a  curioiity  to  eiiqijire 
and  greater  prcfu;np;ion  to  determine. 

45  Then  many  of  the  Jews  which  came  to  Mary 
and  had  feen  the  things  which  Jefus  did,  beiievtd' 
on  him.  46  But  fome  of  them  went  their  ways  to 
the  Pharifces,  andtoldchem  what  things  Jefus  hid 
done.  47  f  Then  gathered  the  chief  priclls  and  the 
Pharifecs  a  council,  and  faid.  What  do  we  P  for  tjiis 
man  doeth  many  miracles.  48  If  we  let  him  thus 
alone,  all  men  will  believe  on  him  :  and  the  Romans 
fliall  coine,  and  take  away  botii  our  place  and  nation. 

A^o/f  here,  i.  The 'difterent  eifctls  which  this  miracle 
had  u]ion  thole  Jews  who  ivere  prefent  at  the  railing  of 
Laiaius  :  Some  of  them  believed  on  Chrift  ;  but  others, 
perfifting  in  their  unbelief,  vent  to  the  Pharil'ees  and  in- 
formed againft  them.  Notw  ithftanding  all  the  evidenct- 
which  our  Saviour  gave  of  his  being  the  Mellias,  by  the 
miracles  which  he  w  rouglit,  yet  m.iny  rejected  him,  and 
relufed  tobelieve  in  him,  to  their  uiiu!ter..ble  and  inevita- 
ble condemnation.  2. How  greatly  dirturbtd  the  Fharifees 
were  upon  the  account  of  our  Saviour's  miracles:  know- 
ing  how  proper-an  argument  they  were  to  convince  men, 
iiiey  concluded,  that  if  Chriil  were  fiifTe'refl  'o  go  on 
and  work  miracles,  he  would  draw  all  men  after  in. 
learn  hence.  That  Jefus  proved  liinitf  If  to  be  the  .rue 
Mcfiias  by  the  miracle  winch  he  wrought,  liis  enemies 
then;relves  licing  judges  :  For  we  fiv.d  hei  '  the  wcift 
of  »'Ur  Saviour's  enemies  werQ  .  ufraid  f  '  his  .uiracles 
that  by  them  he  would  draw  all  men  after  him;  ]f 
•are  ht  kim  alone,  i,U  men  '.uill  bdu-'-e  on  him.  Note,  3.- 
What  was  the  ground  of  the  Piiar>fce5  fear,  if  they  let 
Chrift  goon  to  work  his  miracles,  tint  he  would  li.i^e 
fo  m:inv  fcllowcrj  as  would  alarm  the  Roui-nj  and  avaken  ' 
Zz  2  itifttr- 


^ 


St. 


JOHN. 


Chap.  xij. 


iheir  Jcaloiify ,  and  caufe  them  t«  come  upon  them  with  ai> 
;.rmy,  to  Jeprive  thciij  of  the  little  liberty  ihey  indul{>ed 
them,  and  take  away  their  pjjce  and  nation  :  Their  place  ; 
that  is,  their  placeofworfliip,  the  temple  :  AnJllnir  natinn; 
that  is,  bring  the  whole  body  of  the  Jewifh  nation  to  utter 
dellruifHon.  Learn  hence,  How  all  the  entmies  and  op- 
pofers  of  Chrift  and  his  kingdom  do  endeavour  to  colour 
their  quarrel  with  fome  fpecious  pretences,  that  they  may 
hide  the  odioufnefs  of  their  pradlices  from  the  eye  of  the 
world,  and  may  nat  be  openly  feen  to  fight  againll  God. 
Thus  the  I'hirifees  here  perfecute  our  Saviour,  not  as  the 
Melliis  (though  the  miracles  he  wrought  "vere  a  fufEciciit 
evidence  that  he  was  fuch}  but  as  one  who  would  bring 
ifuiii  upon  their  nation  :  If  we  let  him  atone,  the  Komani 
•will  come,   and  take  tnuay  both  our  place  and  nation, 

49  And  one  of  them;  n<7wi^(i  Cainphns,  being  the 
high  prjett  thatfamc  year,  laid  unto  them,  Ye  know 
nothingatall,  50  Nor  conTider  that  it  is  expedient 
for  us,  that  one  man  Qiould  die  for  the  people,  and 
that  the  whole  nation  perifh  not.  5 1  And  this 
ipakc  he  not  of  himfelf :  but  being  high-prieft  that 
year,  he  propheficd  that  Jcfiis  fliould  die  lor  that 
nation:  52  And  not  for  that  nation  only,  but  that 
alfo  he  Ihould  gather  together  in  one  the  children 
of  God  that  were  fcattered  abroad. 

The  foregoing  verfes  acquainted  us  with  the  apprehen- 
fion  w  hich  the   chief  prierts  had    the   necefruy  ot    taking 
away  the  life  of  our  blefled  Saviour  :  LeJ}  the  Romans fiouU 
take  aioay  both  their  place  and  nation  :    Now  here  in  thele 
verfes  Caiaphasthe  high-prieft  delivershisopinion,  forthe 
preventing  of  this  danger:  He  tells  the  reft,  that  they  ought 
not  to  bogle  at  the  matter,  but  come  to  apofitive  and  pe- 
remptory refolution  to  provide  for  the  public  fafety.riiiht 
or  wrong  ;   and  that  it  is  a  great  folly  to  prefer  one  man's 
life,  though  never  fo  innocent,  before  a  nation's  welfare: 
a  moft  wicked  anddeviliih  fpeecli  :   as  ajudgehc  regarded 
not  what  was  lawful.  But  as  a  wicked  politician  he   con- 
fulted    what   was   expedient ;  he  declares,   that  one  man 
though  never  fo  good  and  holy,  though  never  fo  juft  and 
innocent,   had  better  die  than    a  whole  nation    fuffcr  ;  as 
where  it  is  in  any  c^(e  unlawful  to  do  evil  that  good  may 
ronic.     Learn  hence,  That  although  it  be  the    duty  of  all 
perf(ms  to  pray  for,  and  endeavour  after  the  public  wclf.ire 
of  a  church  and  nation,  whereof  they  are  mensbers;  yet  it 
ijalropether  unlawful  to  promote  thegreateft  national  gocd 
by  wicked  and  unlawfj]  means.    Father,  How  God  over- 
ruled the  tongue  of  Caiaphas  beyond  his  own  inientirn, 
prophetically  toforctel  that  great  good,  which  by  our  Savi. 
our's  deatli  fhouldcotiie  to  tlie  world,  and  that  thefruit  and 
benefit  of  his  death    Hioold  not  oulv    extend  to  the  Jews, 
but  to  the  Gentiles  alfo  ;  and  that  helhould  gather  in  one 
bDdy,  or  church,  all  that  truly  believe  is  him,  though  far 
jiid  wiile  ilifperfed  upon    the  face  of   the  earth.     Learn 
1.   Tlia:  the    fpirit  of  prophecy   did  fall  fometiincs   upon 
very  b.'id  men,  and  God  has  been  plcaftd    to  leveal  feme 
p.^rt  c.f  his  mind  to  the  wotft  of  men.     Thus  Pbaraohand 
IS'cbuthjdiKiicr   had  in   their  dreams  a  revelation  from 


God,  what  things  he  intended  10  Jo.  2.  Tliat  k  is  con» 
fiftent  with  the  liolinefs  of  God,  fomeiimcs  foinake  ufe  of 
the  tongues  of  rhc  worft  of  men,  to  publifli  and  declare 
his  will.  Caiaphas  here,  though  a  vile  and  wicked  man 
was  influenced  by  God  to  prophecy  and  fpeak  as  an  oracle 
Almighty  God  may,  when  he ple.ifes,  employ  wicked  mert 
this  way,  without  any  prejudice  to  his  holinefs  :  7 his  Cm- 
(iphas /poke  not  of  himfLlf,hul  ,beiKg  high  pri/ J}  that  year,  iic^^ 

53  Then  from  that  day  forth  they  took  counfcl' 
together  for  to  put  him  to  death.  54  Jelus  thcix;- 
fore  walked  no  more  operdy  among  the  Jews ;  but 
went  thence  unto  a  country  near  to  the  wildernefs, 
into  a  city  called  Ephraim,  and  there  continued 
with  his  difciples.  55  5  And  the  Jews  paffover 
was  nigh  at  hand :  and  many  went  out  of  the  coun- 
try up  to  Jerufalem  bclore  the  paffover  to  purify 
themfelves.  56  Then  fought  they  for  Jefus,  and 
fpakc  among  themfelves  as  they  flood  in  the  temple, 
What  think  ye,  that  he  will  not  come  to  the  feaft  ? 
57  Now  both  the  chief  priefts  and  the  Pharifees 
had  given  a  commandment,  that  if  any  man  knewr 
where  he  were,  he  fliould  Ihew  it,  that  they  might 
take  him. 

A'o/f  here,  i.  How  bsneful  and  deftrihftive evil  counfcl 
is,  efpecially  out  of  the  mouths  of  leading  men,  and  how 
foon  embraced  and  followed.  Caiaphas  no  fooner  pro- 
pounds tlie  putting  of  Chrift  to  death,  but  from  tbit  flay 
forward  they  lie  in  wait  to  take  him.  The  high  priefts  liad 
faiisfied  their  confciences,  and  now  they  make  all  poflible 
fpeed  to  put  their  malicious  defignsand  purpofesin  exetu- 
tion.  2.  The  prudential  care  and  means  which  our  Lord 
ufeil  for  hisown  prefervaiion  ;  toavoid  theirfury,  he  with- 
draws himfelf  privately  into  a  place  called  Ephraiin,  and 
there  continued  with  his  difciples.  Ltam,  As  Chrift  him- 
felf fled,  fo  it  ii  lawful  for  his  fervants  to  tiee.  when  their 
life  is  conf|)ired  againft  by  their  bloody  enemies,  and  the 
perfccution  isperfoii:d.  3.  When  the  time  was  come  that 
he  was  to  espofe  himfelf,  when  the  time  of  the  paiTuver 
drew  near,  in  which  he,  being  the  true  pafchal  Lamb, 
was  to  be  (lain,  to  p'jt  an  end  to  that  type,  he  with- 
draws no  more,  but  furrenders  himfelf  to  the  rage  and  fury 
of  his  enemies,  and  dies  a  fliamelu!  death  for  fhamelelii 
finaers,  as  the  next  chapter  mere  at  large  informs  us. 

CHAP.     XII. 

THEN  Jefus,  fix  days  before  the  paffover,  came 
to  Bethany,  wjiere  Lazarus  was,   which  had 
been  dead,  whom  he  raifed  from  the  dead. 

1  he  latter  e:id  of  the  foregoing  chapter  acquainted  us 
with  the  prudential  care  of  (Jhrilt,  in  withdrawing  fronj 
the  lury  of  his  enemies  in  and  al»out  Jerulalem,  who  were 
confulting  hi'-  deftrucHon  :  His  time  not  being  fully  come, 
he  gets  out  of  the  way  of.his  perfecutors  :  but  now  the 
paiTuver  being  at  hand,  which  was  t^ie  time  this  Lainbof 
God  was  to  die  as  a  facrifJcc  for  tJie  fi::  of  the  world,  our 


CffAp.  xri. 


St.      J     O     H    ?s'. 


c6r 


Lord  comes  forth,  firft  to  Bethany,  snd  then  to  Jerufalem, 
not  fearing  ihe  te«th  of  his  enemies, but  witha  fixed  refo- 
Jution  to  encounter  death  and  danger  for  the  falvation  of 
bis  people.  His  example  teacheih  us,  That  although  we 
arc  bound  by  all  lawful  means  and  prudential  methods  to 
preferve  ourfelves  from  the  unjuft  violence  of  our  perfecu- 
tors,  yet  when  God's  time  for  our  ruffering.  is  come,  and 
v.-e  evidently  fee  tha*  it  is  his  will  that  we  AifFer  for  his 
fake,  we  ought  to  fe:our  faces  very  chearfully  towards  it, 
and  relign  up  ourfelves  to  the  wifdom  and  will  of  God. — 
Thus  did  Chrilt  here,  chap.  xi.  54.  we  find  he  withdrew 
itom  fufferinc:,  his  hour  not  being  then  come  :  But  now 
when  the  pafTovcr  was  nigh  at  hand,  which  was  the  time 
when  he  was  to  fuffer,  b«  fet  his  face  towards  Jerufalem, 
and  withdraws  no  more. 

a  There  they  mado  him  a  fuppcr,  and  Martha, 
ffiTed :  but  Lazaras  was  .one  of  them  that  fat  at 
the  table  with  him.  3  Then  took.  Mary  a  pound 
of  ointment,  offpikenard,  very  coftly,  and  anointed 
the  feet  of  Jefus  and  wiped  his  feet  with  her  hair: 
and  the  houfe  was  filled  with  the  odour  of  the  oint- 
ment. 4  Then  faith  one  of  his  difciples,  Judas 
I  fcariot,  Simon's/)?;,  which  fliould  betray  him,  5 
Why  w^s- not  this  ointment  fold  for  three  hundred. 
pChce,  ^nd  ;^iven  to  the  poor  ^  6  This  he  faid,  not 
that  he  cared  for  the  poor,  but  bccaufe  he  was  a 
thief,  and  had  the  bag,  and  bare  what  was  put 
therein.  7  Then  faid  Jefus,  Let  her  alone:  agamft 
the  day  of  my  burying  hath  flie  kept  this.  8  For 
the  poor  ye  have  always  with  J-ou,  but  me  ye  have 
not  always. 

In  thefe  verfes,  .Tn'account  is  given  of  our  Saviour's  en-, 
tertaininent  at  Bethany  after  he  had  raifed  Lazarus.  A 
fupper  is  made  for  him,  at  which  Marth.i  ferved,  and  La- 
zanrs  fat  with  him,  but  Mary  anoints  ChrilVs  feet  with 
precious  ointment.  Where  note,  i.  The  tction  which  this 
holy  woman  performed,  ihe  pours  a  box  of  precious  oint- 
ment uj-on  our  Saviour's  head,  ashe  fat  at  meat,  according 
to  the  ciiftoni  of  the  Eaftern  countries  at  their  feafls.  I  do 
not  find  that  any  of  the  apodles  were  at  thus  much  charge 
and  coft  to  put  hoiioui*  upon  our  Saviour  a.i  this  poor  wo- 
man was.  Hence  learn^  That  v.  here  (Irong  love  prevails 
in  the  heart,  nothing  is  adjudged  too  dear  for  Chrifb,  nei- 
ther will  it  fuffer  iifelf  to  be  (.ul-fliined  by  .any  examples. 
The  weakeft  woman  that  flrongly  loves  her  Saviour  will 
vie  with  the  greateft  -Tpoftle,  and  pioufly  flrive  to  exprefs 
the  fervour  of  her  affedion  towards  him  :  Note,  1.  How 
this  attion  was  refented  and  reflecled  upon  by  murmuring 
Judas,  who  valued  this  ointment  at  thiee  hundred  pence, 
and  grudged  the  beftowing  of  it  upon  Chrilt.  Heacciiied  this 
hoiy  woman  of  needlefs  prodigality.  Lord!  how  doth  a 
covetous  heart  think  every  thing  too  good  for  thee?  He 
that  fees  a  ploas  a£lion  pe.'foruied,  andietks  to  lefTon  and 
undervalue  it,  f.icws  himfelfpoflcired  with  a  fpirit  ofenvy. 
Judas'*  invidious  fpirit  makes  him  cenfaie  an  aftion  which 
Chrift  highly  approved.  Hence  Ifurn,  That  men  who 
know  not  our  hearis,may,  through  ignorance  or  prejudice 


cenfuriE  and  condemn  tJiofe  aillons  which  God  doth  com- 
mend, and  will  gracioufly  reward.  Happy  was  it  for  this 
poor  woman,  thatilie  had  a  more  righteous  Judge  to  pafs 
fcntence  upon  her  aflion  than  wicked  Judas.  3.  Hew 
readily  our  holy  Lord  vindicates  this  poor  v;oman  ;  Ok-  fays 
nothing  for  herfelf,  nor  need  flie,  having  fuch  an  nifvi-cate, 
^.ho  gises  the  reafon  for  her  aiTtion  ;  She  did  ii  f^r  tny 
burial.  As  kings  and  great  perfons  were  wont  in  thofe 
E.iftern  countries,  a:  their  funerals,  to  be  embalmed  with 
odours  and  fweet  perfiwnes,  So  faith  olir  Saviour,  this 
woman,  to  declare  her  fail h  in  me,  as  her  King,  and  Lord, 
tioth  with  tiiis  box  of  ointment,  as  it  were,  before  hand, 
unbalin  my  body  fcjr  its  buri.il.  'True  (aith  will  put  ho- 
nour jpon  a  crucified,  as  well  a?  a  glorified  Saviour,  This 
holy  woman  accounts  Chrirt"  worthy  of  all  honour  in  his 
death,  believing  it  would  be  a  fweet  finelling  facriSce  un- 
to God,  and  favour  of  life  unto  his  people. 

9  Much  people  of  the  Jews  therefore  knew  that 
he  was  there  :  and  they  came,  not  for  jefus'  fake 
only,  but  that  they  might  fee  Lazarus  alio,  whom 
he  had  raifed  from  the  dead : 

Note  here.  It  was  not  zeal,  but  curicfity,  which  brought 
theft  perfons  at  this  time  to  Chrift;  they  had  an  itching 
defire  to  i'ee  Lazarus,  toinquire  alter  the  truth  of  his  death 
and  polfibly  after  the  (late  of  the  de.id,  and  the  condition 
that  fep.trated  fouls  are  in  after  death.  Thus  themiradts 
of  Chrill  drew  many  followers  after  hisperfon,  who  were 
never  converted  by  his  docrrine.  It  was  the  lin  of  many, 
when  Chrift  was  here  upon  earth,  that  they  fl-icked  after 
him,  rather  out  ofcuriofity  than  out  of  ccnfcience,  and 
chofe  rather  to  gaze  upon  his  woiks,  than  to  fall  in  love 
with  the  worker.  The  multitude  here  came  to  Bethany, 
noi/or  Jtfus'/ake  only,  Lut  that  they  might  fee  Lazarus  aljj. 

10  ?  But  the  chief  priefts  confulted,  that  they 
might  put  Lazarus  alfo  to  death  ;  1 1  Becaufe  thar 
by  realon  of  him  many  of  the  Jews  went  away,  and 
believed  on  |efus. 

OhftrveheTe,  i.  The  unreafonablenefs  of  that  r.igeand 
madnefs,  which  was  found  in  the  chief  prieils  agaiiiii  La- 
zarus. They  an/ulted  together  h:ui  they  might  put  Lazarus 
todtutk.  But  iuppofing  that  Chritl  had  fpokcn  blnipiiemy, 
in  making  hinii'elf  equal  with  God,  or  fuppofing  that  he 
h.id  broken  the  fabbath,  by  curing  thein:in  that  v.-asnorn 
blind,  on  that  day.;  yet  what  had  Lazaru>  done  that  fee 
TiiuU  be  put  to  ileath?  But  from  hence  wc  learn,  Thit 
fuch  as  have  received  fpecial  mercy  and  favour  from  Chrift, 
or  are  made  the  inilruments  of  hi>  glory,  muft  expect  to 
be  made  the  mark  and  the  butt  of  inalicioas  cneir.ie*. 
Chrili  had  highly  honoured  Lozarus,  byraifing  liirn  from 
tlir  grave  ,  and  here  there  is  a  refolutioir  agaii.ii  his  i:]'e, 
whom  Chrift  had  thus  highly  honoured  \^The  chief  prirji s 
confuiled  that  they  ttt'ght  put  Lazaras  to  death  ulfo.  a,  Ihe 
caufe  why  the  chief  prielh  confulted  that  they  might  put 
Lazarus  10  deaiii ;  namely,  Becuul'e  tlut  fty  rr:f;ii</f/im, 
many  'jf  the  Jc^uj  "xent  a-ijjy,  and  believed  in  Jej-.is.  '\  hat 
is,  many  of  the  Jews,  feeing  the  miracle  ot  Chrift'srailincr 
Lavarus  from  the  grave,  were  drawn  thereby'to  believe  m 
Jelns  Chrift;  and  lki^  fo  enraged  the  chie.''pri;fts  agiinil 

L>s.:-nja 


J  66 


St.      J    O    H    >J. 


Chap.  xii. 


I.jzarus,  thi'  they  -fought  to  put  him  to  death.     Learn  ■  thetenVple,  apply  tTiemfelvestoPhilip,  that  he  would  heJp  ' 


lience,  That  roihint;  fo  enrapes  the  enemies  of  Chrift,  as 
t!ie  enlargement  of  his  kingdom,  and  the  fight  of  tht  num. 
ber  of  belisvers  <laily  increaling.  This  provokes  the  de- 
vil's wrath  and  his  leivants  rage. 

la  H  On  the  next  day  much  people  that  were 
come  to  the  feaft,  when  they  heard  that  Jcfus  was 
coming  to  Jerufalem,  13  Took  branches  of  palm- 
trees,  and  went  forth  to  meet  him,  and  cried,  Ho- 
fanna  :  lilcffed  is  the  King  of  Ifrael  that  cometh  in 
the  name  of  the  Lord.  14  And  Jefus,  when  he  had 
found  a  young  afs,  fat  thereon  ;     as   it  is  written, 


behold,  thy  King 
16  Thefc  things 


1^  Fear  not,  daughter  of  Sion 

romcth.  fitting  on  an  afs's  colt 

undcrflood  not  his  difcipics  at  the  iirft  :    but  when 

'|efur   was  glorified,  then  remembered    they   that 

thcfe  thijigs  were  written  of  him,  and  tliat  they  had 


clone  ilicfe  things  unto  him 


them  to  a  fight  of  lefu';.     Sir,  -wc  vjiutdfce  Jffus,     It  is 
probable  that  this  dtfire  to  fee  ChriU,  in  thcfe  perfuns  pre- 
cceded  from  euriofity  only:  but  if  it  did  produce  true  faith 
in  them,  we  may  hence  infer,  that  a  fpintuul  fight  of  Chrift 
by  the  tfifcerning  eye  of  a  believers  faith,  is  the  moft  glo- 
rious, and  confiquently,  the   moil   definable  fight  in  ihc 
world  ;   and  fo  moft  need?  be,  for  it  is  a  foul  ravilhing,  a 
foul  r..tisfying,aroiil-tran9l"o;miog,anda  foul  faviny,  fight. 
This  fight  of  Chrift  by  faith  will  conftr.iin  a  foul  highly  to 
admire,  ami  greatly  to  commend  hiiii.      It  will    incline  a 
foul  to  chufe  him,  and  cleave  unto  him, and  will  fet  a  foul 
a  longing  for  the  full  fruition, and  final  enjoyment  of  him, 
Luke  li.  29.  Mine  eyes  haveften  thyJulvati^n:N(j-^ht  thy 
fervant  dtpart.     How  the  envious  Pharifees    were  galled 
and'cut  to  the  heart,  to  fee  fuch  a  multitude  both  o  Jews 
and  Greeks  crouding  into  the  city,  to  meet  Jefus   in    his 
triumphant  entrance  into  the  city  :  Tht  Phatifees laid,  De- 
hild  ihc  -world  is  g'jne  after  him.     Learn    hence,    Thai  in 
the  day  of  Chrift's  greateft  foiemniiy  and  triumph,  liic rt 


e 

will  not  be  wanting^ feme  perfons  cf  futh  a  cankf  red  dif- 

Here  wc  have  recorded   the  carriage  cf  the  multitude,  nofuion,  that  they  will  neither  rejoice  themfelv^,  nor  can 


towards  our  Saviour,  when  he  came  near  the  city  of  Jeru- 
falem :  They  take  palms  in  their  hands,  and  go  forth  to 
meet  him,  and  cafl  their  garments  oij  the  ground  before 
him  to  ride  upon:  yea,  they  do  not  only  difrobe  their  backs 
hut  expend  their  breath  in  joyful  acclamations,  aiul  loud 
htfiinnahs,  wifhing  all  manner  of  profperity  to  their  mecic, 
but  mighty  King,  In  this  prince  like,  yer  poor  ai:id  defpi- 
cablc  pomp,  doth  our  Savioor  enter  the  lamous  city  of  Je- 
rufalem. Lord  !  how  far  was  thou  from  afPccling  worl(!ly 
grcatnefs  and  grandeur?  Thou  drfpifeft  tliat  glory  which 
cur  hearts  fondly  admire  :  Yet  bcraufe  CJirift  was  a  King 
he  would  be  proclaimed  fuch.  and  have  his  kingdom  con- 
fefTed,  and  applauded,  and  blelTed ;  ytr,  that  ii  might  ap- 
pear that  his  kingdom  was  not  of  this  world,  he  abandons 
kll  worldly  magnificence. 

17  The  people  therefore  that  was  with  him.  when 
he  called  Lazarus  out  of  his  grave,  and  raifed  him 
from  the  dead,  bare  record.      18  For  this  caufe  the 


they  endure  that  otht  ri  fliould.     This  was  the  cafe  of  the 
wicked  Pharifees  here. 

23  f  And  Jefus  anfwered  them,  faying,  The 
hour  is  come  that  the  Son  of  man  fltould  be  glori- 
fied. 24  Verily,  verily,  I  fay  unto  you,  Except 
a  corn  of  wheat  fall  into  the  ground,  and  die,  it 
abideth  alone  :  but  if  it  die,  it  brin':;eth  forth  much 
fruit,  25.  He  that  loveth  his  life  fhall  lofe  it  :  and 
he  that  hateth  his  life  in  this  world,  fhall  keep  it 
unio  life  eternal. 

Ohfcrve  here,  i.  How  our  bleficd  Saviour  entertains  his 
followers  with  a  difcourfe  concerning  his  apprcaching  death 
and  fulF?rings  :  The  hour  is  coming,  thiit  the  S:in  rif  man /kail 
hepjorifird.  1.  How  he  arms  hisdilciples  againft  the  ican- 
dal  of  the  ctofs,  by  Ihcwing  ihem  the  great  benefit  that 
would  redound  by  his  death  unto  all  mankind  ;  and  this 
by  a  fi:iiilitude  tsken  from  grain  ;  Except  a  corn  of  "wheat 


people  alfo  met  him,  for  that  they  heard  that  he  had  fall  into  the  ground  and  die,  it  abideth   ai.ne :     That  is,  as 

done  this  miracle,     19  The  Pharifees  therefore  faid  corn  unfown,  lodged  in  the  barn,  or  laid  up  in  the  cliam- 

;iinoniT  tbemfelves,  Perceive  ye  how  ye  prevail  no-  Ij^''.  "ever  multiplies  or  increafes :  but  io-v  it  in  the  field, 

-'-----               -                   -                          -  and  bury  it  in  the  earth,  and  it  niulripiies  and  increafes  and 


thing  ?  Behold,  the  world  is  gone  after  him.  20  9 
And  there  were  certain  Greeks  among  them,  that 
came  up  to  worfhip  at  the  feafl :  2 1  The  fr.me  came 
thereft>retoPhilip,whichzi^(7iofBcthfaidaofGah]ee, 
and  d<:fircd  him,  faying.  Sir,  »ve  would  fee  Jefus, 
£2  Philip  cotntth  and  telleth  Andrew  ;  and  again, 
Andrew  and  Philip  tell  Jefas. 

Ohfervehere,^.  How  the  multitude  at  Jerufalem  came 
forth  to  meet  Chrhl,  when  he  was  making  his  public  entry 
into  the  city,  he.iring  the  f.une  of  his  miracles  ;  For  this 
rcufe  the  people  olft  »>»  ■/  him,  for  thai  they  had  heard  that  he 
hud  done  this  ntirarle.  2.  How  ;imongft  others  who  came 
forth  to  meet  our  Saviour,  certain  Greeks,  or  Gentile  pro- 
ftiytcs,  who  c»njf  up  10  worfhip  at  the  outward    court  of 


l.rings  forth  a  plentiful  crop  :  So,  if  Chrift  had  not  died, 
he  had  remained  what  he  was,  the  eternal  Son  of  God , 
but  lie  had  had  no  church  in  the  world :  whereas  his  death 
and  fufferings  made  him  fruftify  :  That  brought  a  plenti- 
ful increafe  of  cxaltatirin  to  hiinfelf,  and  fUvation  to  his 
people.  2.  How  plainly  our  Saviour  dtalt  v/iih  his  fol- . 
lowers ;  he  did  not  deceive  them  vk'ith  a  vain  hojie  and  ex- 
fj- ctation  of  temporal  happinefs,but  ttlh  tliein  plainl>',that 
ill!  that  will  he  his  ciftiples.nuft  pi-ep.irc  forfulFcriiigs,and 
not  think  their  temporal  life. too  dear  to  lay  down  for  him 
when  he  calisthem  to  it, this  being  the  fureft  way  to  fecure. 
to  themfelves  life  everlafting.  He  that  lor'cthbis  lifrjhatl  ■ 
l-jfe  it.  hut  he  thai  hateth  his  Ife  in  this  world,  ffjall  keep  it 
unto  life  eletual.  Learn  htnte,  That  the  fureft  way  to 
atiain  eternal  life,  is  cbearfuUy  to  lay  down  cur  temporal 

life 


Chap.  xif. 


St.      J    O    H    N. 


3^ 


life,  when  the  glory  of  Chrift,  t»d  the  flonour  of  relig'on, 
requires  it  at  our  hand. 

26  If  any  man  ferve  me,  let  him  follow  me  :  and 
wh.re  lam,  tlicre  (hall  alio  my  icrvnnt  be  :  if  any 
man  i'erve  me,  him  will  uy  Fatlier  honour. 

That  is,  "  If  any  man  aflumes  the  title,  and  enteis  into 
thcfacred  engagement  of  being  Chr.fl's  ftrvant,  lethisxon- 
♦erl'ition  correlpoiid  with  liis  proteiruii!,  and  let  liim  be 
willing  to  follow  me  in  tht  thui  ny  path  of  affliclion  and 
fuff>;ruigs,  froiH  this  alTur.ince,  That  ail  Iiis  grievous  fuf- 
feringsThall  end  in  eternal  joys ;  H'here  I  am,  there  Jkall 
my  fervant  be,  aitd  him  will  7vy  Fi'ther  honour."  Learn 
lience,  t.  That  all  that  will  be  Clirlft's  fervants,  nvuft  be 
his  follrtwrrs;  they  iniift  obey  his  dcfliine,  and  imitate 
his  example.  2.  That  ChrilVs  fervants  muft  not  expert 
better  ufjge  at  the  hands  of  an  unkind  world  than  he  their 
iViader  met  with  before  them.  3.  That  fucli  as  ferve  Chrift 
h^  following  of  him,  flia'.l  at  death  fee  him  as  he  is,  and 
be  with  him  where  he  is  ^  Where  I  am,  there  Jhull  ulfo  my 
Jervantbf.  4  That  God  will  crown  the  fidelity  and  con- 
Ihncy  of  Ch rift's  fervants  with  the  higheft  dignity  and 
honour  :    If  any  man  ferve  me,  him  wiH  my  Father  hu>:i,ur. 

27  Now  is  my  foul  troubled:  and  what  fhall  I 
fay  ?  Father,  fave  me  from  this  hour  :  but  fbr  this 
caufecamel  unto  this  hour.  28  P'ather,  glorify 
thy  name.     Then  came  there  a  voice  from  heaven, 

faying,  I  have  both  glorified  it,  and  will  glorify  it  a- 
gain. 

Whilft  our  Saviour  was  thus  preaching  ofhis  own  death 
and  fufTeriug^,  a  natural  horror  of  his  approaching  paffion 
(though  fu' li  as  was  without  iln)  feizes  upon  him  ;  Lis 
r^Jther  giving  him  a  t-nile  of  that  wrath  which  he  was  to 
untiergo  upon  the  crofs  for  our  fins.  Hereupon  he  betakes 
himfelf  topraycr.  Father,  fave  me  from  this  hour  :  this  was 
the  harmlefs  inclination  of  ijis  finlefs  nature,  which  abhor- 
red lying  uuJer  wrath,  and  therefore  prays  againft  it ; 
yet  (as  it  were)  recalling  hiwifelf,  he  fubmits  to  what  his 
office,  as  our  furety,  required  of  him,  and  prays  again  to 
his  Father  to  difpofe  of  him  as  may  moft  and  beft  conduce 
to  tbe  purpofes  of  his  glory  ;  Father,  glorify  thy  name. 
I.ear»  htnce,  i.  That  mere  trouble  is  no  fin ;  Chriil's 
foul  was  tri:ubled  ;  Chriftianity  doth  not  make  men  fenfe- 
lels;  grace  introducech  no  ftoical  ftupidity  2.  That  fear 
of  death, efpecially  when  accompanied  wir/i  apprehenfions 
of  the  wrath  of  God,  ii  more  perplexing  and  foul  amazing: 
My  Cout  rs  troubled,  and  -whrit  Jhall  1  fay  ?  3.  No  extremi- 
ty of  furterings  ought  to  difcourage  us  from  layin;:;  claim 
to  that  relation,  which  God  (lands  in  to  us  as  a  Father. 
Our  Saviour,  in  the  midft  of  his  diftrefs,  c:ills  God  Fa- 
hcr  :  Father ,  five  me  from  this  hour.  4.  In  the  extre- 
mity of  our  lulFenngs,  we  may  be  iinporiunace,  bui  muft 
not  be  prereniptory  i:;()ur  prayers;  as  Ch'riftin  his  agony 
prayed  more  eani>;iHy,  fumay  weinours,  but  always  fub- 
mifively  ;'  Father  fuve  me  from  this  hour  ;  hut  for  this  caife 
rume  I  unto  this  hour.  5.  That  our  exemption  from  fuf- 
feringmayfometimetbeinconfiftent  with  the  glory  of  God. 
FailHr,/c.vc  vtefruH  this  hour  ;   Fatkir,  glorify  thy  namt. 


N'.te,  laftly.  The  Fathc  's  anf*er  to  the  Sen's  prayer  : 
There  came  a  voice  from  Laven,  faying,!  huve  glorlfi-dit, 
andiuitlgkrify  it  agair.  That  ii,  as  Gcd  the  Fatlitr  h..(i 
been  gloiificd  in  his  Son's  life,  doarine,  and  miracles  ;  (c> 
he  would  faither  glority  hin-.ielfin  his  death,  re!"urrc<ft.on, 
and  aicciifion  ;  as  alio  by  th^'  niilhon  of  tlie  Holy  Ghoft, 
and  the  preaching  of  the  gcfpel  for  the  rcnverficn  f»f  the 
Gentiles  to  tlietnJs  of  iht  earth.  Ltam  hence.  That  the 
w  hole  work  of  Chrift,  from  tlie  'oweft  degree  of  his  hu- 
miliation, to  the  higheft  degree  ofhis  ex.iltation,  was  a 
jjlorifying  of  his  Father  :  he  glertfied  his  Father  by  the 
dortrine  which  he  taught,  he  glorified  his  Father  by  thf; 
miracles  which  he  wrcught,  by  the  unfpotied  innocency  of 
■his  life,  and  by  his  unparalled  i'ufferings  at  his  dea'.h,  by 
his  victorious  refurredion  from  the  grave,  and  by  h;s 
triumphant  afcenfion  into  heaven. 

29  The.people  therefore  that  flood  by ,  and  heard 
it,  faid  that  it  thundered  :  others  (aid,  An  angel  fpake 
to  him.  30  Jefus  anfwered  and  laid:  This  voice 
came  not  becaufe  of  me,  but  for  your  fakes.  31  Now 
isthe  Judgment  of  this  world:  now  fhall  the  prince 
of  this  world  be  cafl  out.  32  And  I,  if  I  be  lifted  up 
from  the  earth,  will  draw  all  men  unto  me.  33 
(This  he  faid,  fignifying  what  death  he  fhould  die.) 

AV/e  here,  i.  The  way  of  God  in  fpeuking  to  his  people 
by  a  voiceln  thunder  for  the  greater  declaration  ofhis  glcry 
and  majefty.  Thunderingsandlightnings,  ul'ually  attended 
the  vo^ce  of  God,  cvenin  confolations,  and  wlieii  he  fpake 
comfortably  to  hi^  ov.  n  fervai.ts.  Oh  !  how  dreadful  and 
Terrible  then  muft  the  voice  of  God  be  to  his  enemies,  whei\ 
lie  /liall  come  in  fl.i  ming  fire,  to  render  vengeance  to  them  1 
If  there  was  fuch  a  dread  and  terror  Inch  thiinderings  .ind 
lightnings  at  the  giving  of  the  law  ;  Lord,  what  will  there 
be  another  day,  when  thou  comeft  to  puniflf  the  violation 
of  that  law!  2.  The  end  why  Go<l  the  Father  now  fpake 
with  an  audible  voice  to  God  the  Son  ;  it  wts  for  hiscon- 
folation,  and  the  people's  confirmation.  Kis  foul  being 
troubled,  he  ftood  in  need,  as  mediator,  of  comfort  from 
his  Father  ;  and  the  people  had  here  a  farther  and  fuller 
confirmation  of  his  being  the  promilVd  and  true  Meliias 
that  fo  ihey  might  believe  in  hrm  :  This  voice  came  not  be_ 
caujerfme;  that  is,  not  only  or  chiefly  becaufe  of  me,but 
to  confirm  your  faith  in  the  belief  of  this  great  truth,  that 
I  am  the  Son  of  God,  by  whom  the  Father  hath  glorified 
and  will  farther  gloriiy  hi^  name.  -5.  Our  Saviour  de. 
clares  a  double  efteft  ai.d  fruit  of  his  death  :  i.  The  judg. 
ment  of  this  world  :  Novj  is  the  judgment  :  sow  Jhalt  the 
prince  (.f  this  vjcrld be  cjifl  out  :  Thatis,  my  death  v-ill  be 
the  devils  overthrow  ;  \Nill  bring  down  fin,  and  deliver  the 
world  from  the  tyranny  and  dimiiniin  of  fin  :ind  Satan. 
1  hence, /earn,  I.  That  Satan  is  tbe  Prince  and  ruler  cf  all 
thoie  >.'  ho  live  in  fin  ;  not  a  Prince  by  legal  rinhr,  butby 
tyrannical  ufurpation.  7.  That  ihii  uiurperSar.-.n  will  not 
quit  his  pcirtflion,  unlefs  he  be  caft  out.  3.  That  Chrift 
by  hisd;.'ath  has  caftout  Sataii,  and  dethrcnid  him,  and  de- 
prived him  ofhis  tyrannical  ufurparion.  A'o-.y  is  the  pi  -y.ce 
if  this  Tuorldc/ft  out  •  that  is,  I  will  flioFily  by  my  dea;h 
dtliver  the  woild  from  ihe  ftavery  of  iin^  and  dcininiono 

Saiiii 


S^8 


Sr. 


JOHN. 


Chap,  tu. 


Sat.n«.,Di-.tip>rticubrly  from  tliatlJolatry,  which  the  great-  and   finjrular  prlvilcg*  enjoyed ;  the  llglH  tsviUh  you,  a 

efb  part  c  f  the  worlil  were  ihcn  in  flavery  under.     The  perfonal  light, Chrift  ;  a  dcftrinallight,  tl:e  gol'pel :  Both 

fecond  tfFt  eland  fruit  of  Chrift's  death,  which  is  here  de-  thefe  brought  with  them  a  light  of  knowledge,  anfwering 

"clarcd,  is  hi^  dr.iwing  all  men  unto  him  :  IVhen  I  am  liflfd  our  darknels  of  ignorance  ;  a  light  of  grace  and  holinefs, 

up  fr':m  ire  cirtb,  I  \jUI  drer.u  all  nifn  unt'j  me.     There  is  anfwering  our  darknefs  of  (in,  which  we  had  brought  upon 

a  t  Aof.'ldlifting  upof  Chrift;   the  firft  ignominious,  when  oiirfclvek;  aiiJ  a  light  of  joy  and  comfort,  anfwering  the 


he  wai  hung  upon  the  crofs;  the  fecond  glorious,  in  the 
preaching  of  the  gofpcl  ;  by  this  he  draws  all  ihen  unto 
liim  ;  th:it  is,  by  the  preachingof  (he  gofpel,  he  calls  and 
invites  all  pcrfons  to  hinifelf ;.  he  olFcrs  the  benefits  of  his 
dcaih  to  ail,  ar.d  gathereth  a  church  to  himfelf  out  of  the 
Gentile  as  well  as  the  JewiHi  world.  Lchkh,  i.  That  all 
pcrfons  are  naturally  unwilling  to  come  to  Chrift,  they 
muflbcilrawn.  1.  That  Chrift  meritorioufly  by  hisdeath, 
snd  inftrumentally  by  the  presciiing  of  the  gofpel,  draws 
finners  unto  himfelf.   5.   That  it  is  not  a  few,  or  fmall 


darknels  of  niifery  anil  horror,  winch  we  lay  under  by 
reafon  of  our  guilt.  2.  The  tinje  of  enjoying  this  privj. 
lege  limited  ;  yrt  a  little  ■niLile  is  the  light  -with you.  The 
time  of  a  people's  enjoying  the  light  and  liberty  of  the 
gofpcl,  it  is  a  limited  time,  it  is  a  fhort  time.  3  A  duty 
enjoined,  by  Chrift,  anfwerablc  to  the  privilege  enjoined 
by  US;  lyalk  -j,'f:il//  ye  huve  Ucht.  An  uniform  and  con- 
ftant  courfe  of  holy  walkmg,  according  to  the  rule  of  the 
gofpel,  is  the  indefpcnlible  duty  and  obligation  of  all  thnfe 
that  enjoy  the  light  and  liberty  of  the  gofjjtl  ;  namely,  to 


number,  hut  a  very  great  number,  confiftingbothof  Jews    walk  according  to  the  precepts  and  commands  ot  the  goC- 
1/^^   .1       I       1       If  r  ,      r    ,1       •         /•  pel  anfwerable  to  the  privileges  and  prerogatives  ol  the  gcrf 

pel,  anfwerable  to  the  helps  and  fupplies  of  grace  which 
the  gofpel  affords,  and  anfwerable  to  the  glorious  hope  and 
expeftjtion  whichthe  gofpel  raifes  us  unto.  4.  A  danger 
threatened  to  the  ncgleclers  of  this  duty  ;  lejt  darkneft 
come  upon  you  :  Namely,  a  darknefs  of  ignorance  and  ju- 
dicial blindnefs,  a  darknefsof  errorand  feduclion,  a  dark- 
nefs of  horror  and  defpair,  andthefat^l  and  final  darkneft 


and  Gentile','  bond  and  free,  perfons  of  all  nations,  fexcs, 
snd  conditions,  whom  Chrift  draweth  :  Not  that  all  are 
effcchially  drawn  to  Chrift,  fo  as  favingly  to  believe  in 
liim  ;  but,  by  the  preaching  of  the  golpel,  they  are  called 
and  invited  to  him,  and  the  bcnefitof  his  death  areoffered 
to  them.  Thus  Chrift  being  lifted  up  upon  his  crofs,  and 
nn  the  pole  of  his  gofpel,  draws  all  men  unto  him  ;  that 
is,  doth  what  is  fufficient  to  prevail  with  all  men  to  believe 


on  him,  and  10  render  thofe  that  do  not  fo,  everlaftingly  of  death  and  hell;  forall  contemners  of  gofpel  li^ht,  there 

ii.excufable.  is  refervedihe  blacknefs  of da-kntfs  forever.     VV"here  fri 

34  The  people  anfweredhim,  we  have  heard  out  "i  T"'T  ['"^^'l'^'!'*^''  '^''''  '°"'""'  '"^^"  '^"^  ^*"' 

r   1       1  1        /~.i      n     1  •  1     L    r  1    ,  and  their  hn  feeds  their  torment, 

or  the  law,  that  Chnit  abideth  rorever :   and   how 


fayeft  thou,  The  Son  of  man  muft  be  lifted  up? 
Who  is  this  Son  of  man  ?  35  Then  Jefus  faid  unto 
them,  Yet  a  little  while  is  the  light  with  you  : 
walk  while  ye  have  the  light,  left  darknefs  come 


37  1  But  though  he  had  done  fo  many  miracles 
before  them,  yet  they  believed  not  on  him :  38 
That  thefa)ing  of  Efaias  the  prophet  might  be  ful- 
filled,  which  he  fpake,  Lord,    who  hath  believed 


upon  you  :  for  he  that  walketh  in  darknefs  knoweth   our  report  ?  and  to  whom  hath  the  arm  of  the  Lord 


not  whither»he  goeth.  36  While  ye  have  light, 
believe  in  the  light,  that  ye  may  be  the  children  of 
light.  Thefe  things  fpnkcjc/i+s,  and  departed,  and 
did  hide  himfelf  from  tliem.,,.  '  „   ■ 

Oi'/erve  here,  i.  The  objeftion  which  the  Jews  make 
agninft  our  Saviour's  being  the  true  MelTia5.  Their  argu- 
ment is  thus  :  "  It  was  foretold  underthe  law,  that  Chrift, 
or  the  Mefiias-abideth  for  ever ;  but  thoufayeft,  that  the  Son 
of  man  muft  be  lifted  up  and  die.  How  then  canft  thou 
be  the  promifcd  MefH.is?"  The  anfwer  is,  "In  his  ftate 
of  humiliation  unto  dc.".th,  he  was  lifted  up:  but,  in  his 
llate  of  exaliaiion,  he  abideth  for  ever."  Learn  hence, 
That  Chrift's  lifting  up  by  death,  and  his  abiding  forever, 
dovciy  well  cnnfift  togetiier  j  for  both  are  true  of  him, 
the  one  in  his  Jt.ite  of  humiliation,  the. other  in  his  ftateof 
exaltation.  2,  Our  Saviour  renrns  no  anfwer  to  their 
cavilling'obitdion,  <iordoth  he  undertake  to  tiemonftraie 
how  his  fuflviings  ^nd  his  .abiding  for  ever  are  conliftcnt  ; 
j)ut  gives  them  intimations  that  he  was  the  light  of  the 
world,  and  arlvifes  them,  svhilft  they  had  the  light  with 
them,  to  prir.e  it  highly,  and  improve  it  faithfully  :   Tel  a 


been  revealed  ?  39  Therefore  they  could  not  be- 
lieve, becaufe  that  E'a.as  faid  again,  40  He  hath 
blinded  their  eyes,  and  hardened  their  heart ;  that 
they  (hould  not  fee  with  their  eyes,  not  underftand 
with  t/teir  heart,  and  be  converted,  and  I  Qiould  heal 
them.  4t  Thefe  things  faid  Efaias  when  he  faxr 
his  glory,  and  fpake  of  him. 

The  place  which  our  EvangeliAs  allude  to,  is,  Ifa.  vi. 
vcr.  3.  Holy,  holy,  holy  ,  it  the  Lord'iflnfis,  the  while  earth 
is  full  of  his  glory.  From  whence  a  clejr  argument  for 
Chrift's  divinity  may  be  thus  drawn.  Fie  whom  Ifaiah 
faw  environed  with  fer.iphims,  andpraifed  ..iiiioft  holy  by 
them,  was  the  true  and  eternal  God  ;  for  fuch  acclama- 
tions belong  to  none  but  the  great  Jehoral;,  God  blefJed 
for  evernn)rc.  But,  fays  St.  John,  it  was  the  glory  of 
Chrift  that  Ifaiah  faw  in  his  vifion,  if  was  Chrift  \.hon» 
he  called,  Holy,  holy,  Stc.  therefore  Chr'lMs  undoubtedly 
God  bleffed  for  evermore.  For  the  E^'angelill  was  not 
fpeaking  of  the  Father,  but  the  Son,  and  cites  thefe  words 
out  of  Ifaiah  ;  fo  that  it  was  the  Glory  of  the  fecond  per- 


fon  that  Ifaiah  faw  and  fpake  of,  if  the  words  of  the  Evan- 
littU-jjlile  the  light  is -with  you,  -walk  while  ye  have  the  gelift  be  of  any  credit.  Btfides,  the  angels  are  too  holy  to 
tight,  Uildnrkneftcovfetiptnyov.     Nolebsre,   i.  A  choice    give  acclam^tic"s  belonging  to  Cud,  to  a::y  but  bim  that 

is 


C«AP.  XTI, 


Iff. 


JOHN. 


3^9 


is  God.  Note  hera,  i.  The  aftonifhing  infidelity  and  un- 
belief of  the  Jews,  who  heard  our  Saviour's  dodrine,  and 
were  eye-witncfles  of  his  miracles ;  thiugh  he  had ilone Jo 
many  miracles  b<fire  them,  yet  they  believe ti  not  on  h'lm.  Let 
not  the  faithful  miinflersof  Chrift  be  difcouraged,  and  over- 
much dcjefted,  at  tiieir  want  of  fenfc  in  difpenfing  of  the 
gofpel,  when  theyohferve  andconfider  the  fmall  fuccerscf 
our  Saviour's  own  niiniftry  in  the  hearts  and  lives  of  his 
hearers  ;  yea,  though  his  miniflry  was  accompanied  with 
miracles,  and  though  his  miracles  were  many  in  number, 
mighty  in  nature,  clearand  obvious  tofenfe,  being  wrought 
before  their  eyes,  yet  his  miniftry  fucceeded  not,  and  his 
miracles  prevailed  not :  f^ord,  what  little  fuccefs  has  the 
ofFer  of  Chrilt  in  the  gofpel  met  with,  from  the  firft  origi- 
nal tender  to  this'day  ?  Obftinatc  infidelity,  and  curfedhy- 
pocrify,  draw  more  fouls  to  hell  than  all  the  devils  in  hell. 
2.  How  the  prefenc  infidelity  of  thefe  unbelieving  Jews 
was  long  before  foretold,  andpropheliedof,  by  the  prophet 
El'aias,  chap.  liii.  i.  Lord,  -.uho  hath  believed  our  report  ? 
That  is,  our  preaching.  Where  note.  That  Ifaiah's  com- 
plaint of  the  fmall  iuccefs  of  his  preaching,  wasa  prophecy 
and  prediction  of  the  Jirge  fuccefs  that  Chrift  and  his  mi- 
nifters  fliould  have  under  the  gofpel.  Learn  hence,  That 
the  gofpel  in  all  ages  has  met  with  more  that  have  rejefted 
it  by  unbelief,  than  have  favingly  entertained  it  by  faiih. 
Ifaiah  compLVmed  before  Chrift,  and  his  apoftles  and  mi- 
niflers  in  every  age  fince.that  tew  have  believed  their  re- 
ports. 3.  That  though  theprefentunbelief of  theobClinate 
Jews  was  long  foretold  by  the  prophets  of  God,  yet  the 
prophets  prediction  was  no  caufe  of  their  unbelief,  or  that 
which  laid  them  under  an  impolTibil'ty  of  believing  ;  but 
the. fault  lay  in  their  own  oWtinate  will,  with  rcfpeit  to 
which,  by  the  juft  judgment  of  God,  they  were  blinded 
and  hardened,  for  their  contempt  of  Chrift,  the  promifed 
Mellias.  When  men  dofe  their  eyes  wilfully,  and  fay  they 
will  not  fee,  it  is  Juft  with  God  to  clofe  their  eyes  judicially 
and  fay.  They  rtiall  not  fee.  He  hath  blinded  their  eyet  and 
■hardened  their  hearts,  &c.  Z^tfrw  hence,That  the  infidelity 
of  the  people  is  toberefolvcd  into  the  perverfaefs  of  theit 
own  wills,  and  the  evil  difpofitions  of  their,  own  hearts,  not 
to  any  judicial  bhndnefs  or  ohduration  wrought  by  God 
upon  them,  antecedent  to  their  own  fin  :  God*i  ai5t  of 
hardening  was  confequential  upon  their  finning. 

42  f  Neverthelcfs,  among  the  chief  rulers  alfo 
■many  believed  on  him:  butbecaufeof  the  Pharifees 
they  did  not  confefs  lum,  left  they  fhould  be  put  out 
of  the  fynagogue.  43  For  they  loved  the  praife  of 
men-;nore  than  the  praife  of  Cod, 

7yro/<?here,  i.  That  though  the  generality  of  the  Jews 
were  thus  h.irdened  under  Chrift's  miniftry  and  miracles, 
yet  there  were  fome,  and  thofe  of  thechiefrank,  even  rulers 
that  did  believe  on  him  ;  that  is,  they  were  under  ftreng 
and  powerful  convidions,  that  he  was  the  true  and  expeded 
MelTias.  Even  in  times  and  places  where  obftinacy  and 
infidelity  moft  prevails,  the  miniftry  of  the  word  fhall  not 
be  altogether  withoutits  fruit;  Chrift  here  had  fome, and 
tlicfc  of  the  rulers  too,  whobehcved  on  him,  when  others 
•Oder  the  fame  word  were  hardened  .-  Ntverthelcfs  among 


the  cllefrulers  alfo, andmany  believfdmhim.  %.  That  though 
many  of  the  chief  rultrs  had  a  Acret  belief,  or  nn  inward 
pcrfnafion,  that  Chrift  was  the  promifed  and  cxpe<fud 
Meflias,yet  it  was  not  fufficient  to  m  ,  l;e  them  cpenly  ow  u, 
confefs,  and  avow  him  to  be  fnch,for  fear  of  exc<  nmionf- 
cuion  from  the  Pharifees:  7  hey  did  n'J  confji  kirn,  lejt 
they  Jhoiild  be  put  out  of  the  fynagogue .  Slavifli  fear  of  men, 
and  futfering  by  them,  has  hindered  many  from  believing 
on  ChrUt,  and  kept  more  from  .in  open  owning  and  cou- 
felhng  of  him  :  Becauft  of  the  Pharifees  thty  did  r.ot  ft«- 
fefs  him.  3.  As  the  fear  of  fuffcring  01;  one  hand,  fo  the 
love  of  reputation  on  the  other,  kept__ihem  from  owning 
and  confeiling  Jefus  to  be  the  Chrift:  7hey  Uved  the  praife 
of  men  more  than  the  praife  of  God;  that  is,  they  valued 
honour  and  applaufe  from  men,  more  than  Gods  honour- 
ing and  approving  them.  There  it  no  greater  fnare  to 
draw  perfons  from  their  duty,  than  inordinate  love  and 
affection  to  their  own  credit  and  reputation.  Oh!  how 
often  is  the  applaufe  and  comp.iendation  of  men  preferred 
before  the  teftimony  and  approbation  of  God  !  Here  W3« 
their  fnare:  They  loved  the  praife  of  men,  &c. 

44.   9  Jefus  cried  and  faid,  he  that  believeth  on 
me,  believeth  not  on  me,  but  on  him  that  fent  me. 

45  And  he  that  fecth  me,  feeth  him  that   fcnt  me. 

46  I  am  come  a  light  into  the  world,  that  vhofo- 
ever  believeth  on  me:  fhould  not  abide  in  darknefs. 

47  And  if  any  man  hear  my  words,  and  believe  not, 
I  judge  him  not :  fori  came  not  to  judge  the  woHd, 
but  to  fave  the  world.  48  He  that  rcjeCteth  me, 
and  receiveth  not  my  words,  hath  one  that  Judg- 
eth  him :  the  worcJ  that  I  have  ipoken,  the  ianie 
fhall  judge  him  in  the  laft  day.  49  Fori  have  not 
fpokcnof  rayfelf :  but  the  Father  which  fent  me, 
he  gave  me  a  commandment,  what  I  fhould  fay, 
and  what  I  fhould  fpcak.  50  And  I  know  that 
his  commandment  is  evcrlafting  life:  whatfoever 
I  fpeak  therefore,  even  as  the  Father  faid  unto  me, 
fo  I  fpeak. 

In  thefe  verfeswe  have  our  BlelTed  Saviour's  farewelfer- 
mon  to  the  Jews  concerning  hisperfon,  office  and  doctrine: 
As'touching  hisperfon,  he  acquaints  them  with  his  divine 
nature,  his  onenefs  and  equality  with  the  Father;. and  ac- 
cordingly challenges  not  only  the  aflent,  but  ^Ifo  the  obe- 
dience ai.d  adoration  of  their  faith.  Jefus  cried,  faying. 
He  that  beliivcth  on  me,  believeth  n'A  on  me,  but  on  him  that 
fent  me  :  That  is,  that  believeth  on  me,  doth  not  believe 
on  a  mere  man,  but  on  him  that  is  truly  nndVeallv  God, 
as  well  as  man  :  And  therefore  he  being  true  God,  one  in 
eflence,  and  equal  in  power  andglory  with  the  Father,  their 
believing  in  him  was  bclievinjg  Hi  God  the  Father  that  fe-nt 
him.  2.  The  argument  which  our  Saviour  ufes  to  prove 
iliat  believers  in  Chrift  do  believe  in  the  Father:  He  that 
feeth  me,  feeth  him  that  fent  me :  That  is,  ' '  Me  tliat  feerh 
me  fpiritually,  and  by  faith,  feeth  my  Father  to  be  one  with 
me  in  offence,  thcHigh  not  in  perfon  ;  and  he  that  feeth  me 
in  my  miraculous  works  which  I  do,  feeth  him  alfo  that 
3  A  fent 


.•>70 


St.      J     O    H     N. 


GuA?.  XJII. 


ftMit  ine, '.);  wijom  1  ilo  thefe  mighty  works."  Lf^trn 
hrnce,  riu!  we  do  not  fee  Chrid  aright  with  the  eye  of 
'  our  fjiih,  uiilef*  we  fee  him,  and  believe  him  to  be  truly 
and  really  God ;  one  wirh,  and  equal  to  the  Father :  He 
ti.at  ffttbi)it,/etth  in  me  him  that  fcnt  me.  2.  That  the 
Father  is  not  to  be  fecn  but  in  the  Son  :  nor  can  believers 
Know  what  thcfather  is,  but  by  feeing  what  the  Son  is  ; 
and  what  tlicy  fee  the  Son  to  be  ;  That  theFathcrisiijhiin. 
1,.  Tl)c  dreadiul  judgment  which  Chilli  denounre5at;aiiif^ 
i'A  unbelievers,  .nnd  luch  as  reject  hini,  by  rcjcfting  of  his 
gofpcl ;  forihouoh,  at  Chrift'i  firft  coming,  his  errand  was 
not  to  judge  the  world,  but  to  lave  the  world,  that  is,  to 
offer  the  tenders  of  fal  vation  to  loft  finiiers;  yet  at  his  fecond 
coming  he  would  judge  thrm  at  the  laft  day  ;  when  the 
word  preached  to  them,  and  r«  je^ed  by  them,  will  give  a 
J!idici.il  teftiinony  againft  thfm.  Lenrn  hence,  i.  That 
Chrift  and  his  doclrine  are  infeparable  :  to  receive  his  doc- 
trine, is  to  receive  him  ;  and  to  reject  his  doftrine,  is  to 
rejeft  him.  2-  That  fuch  rejefters  of  Chrift  and  the  doc- 
trine of  the  gofpel,  fiiall  not  efcape  the  judgment  of  Chrift 
at  the  great  day.  3.  That  at  the  great  day,  w<  re  there  no 
other  witnefs  jgainftthe  reje-ders-of  Chrift  and  his  gofpel, 
'but  the  word  preached,  yet  that  alone  will  be  fufficieniboth 
for  conviftion  and  condemnation:  The  vjord  that  I  have 
fpaken,  the  fame  (hall  judge  him  inthc  I  ajl  day.  The  word 
is  now  the  rule  of  living,  and  it  fiiall  be  hereafter  the  rule 
of  judging  :  Now  it  is  the  rule  by  which  we  muft  live  to 
Chrift,  then  it  fliall  be  the  rule  by  which  w-e  flialj  be  judged 
of  Chrift.  4.  The  argument  and  realon  nihich  our  Sa- 
.viour  produces,  to  prove  that  the  word  of  God  and  the 
iloftrine  of  the  gofpel  fligUted  and  rejected'  fliould  con. 
demn  finners  at  the  great  day,  namely,  from  the  divine 
authority  of  his  dodlrine  ;  for  albei;  his  doftrine  was  his 
own,  as  he  was  true  God  ;  yet  as  man,  and  as  Mediator, 
it  was  not  his  own,  but  the  Fathers  which  fent  him;  fo 
that  his  word  and  dodtrine  being  divine,  and  the  Father's 
as  well  as  his,  (for  he  did  not  fpeak  of  himfelf  ;  that  is,  of 
himfclf  alone  without  the  Father)  it  is  fufficicnt  to  judge 
and  condemn  all  the  rejecters  and  delpifers  of  it.  Learn 
ihence.  i.  That  though  the  doftrine  of  the  gofpel  be 
Chrift's  own,  as  he  is  truly  and  really  God,  yet  it  was  not 
liisown  as  a  mere  man,  exclufivc  of  the  Father,  who  is  one 
God  with  him,  and  who  gave  him  a  comminfion  and  in- 
ftruflion,  as  Mediator,  to  preath  and  publifli  the  gl.id  ti- 
dings of  the  gofpel;  Fur,  fays  he,  /  have  not  fpoken  ifmy- 
fiif,  but  tht  Father  v/hichfent  me  gave  me  a  c.mmanihnent . 
a.  That  the  dodcrine  which  Chrift  delivered  by  command 
from  the  Father,  doth  point  out  the  way  to  eternal  life, 
and  will  bring  left  finners  thereunto,  if  they  fincerely  be- 
lieve it,  and  obey  it :  /  know  that  his  commandment  if  life 
everlafiirg.  3.  That  therefore  finners  who  rejefted  the 
doftrine  of  Chrift  contained  in  the  golpel,  do  highly  dif- 
hpnour,  offend,  and  affront  both  the  Father  and  Son,  and 
bring  upon  therr.felres  a  righteous  judgement,  and  cxpofe 
themfelves  to  unutterable  and  inevitable  condemnation. 


N 


CHAP.     XIII. 

O  W  before  the  feaft  of  the  paflbver,  when 
Jefus  kn«w  that  his  hour  was  come,  that  he 


fhould  d'-'put  •ut  of  this  wond  unto  the  Father, 
havin;j  loved  his  o^n  which  were  in  the  world,  he 
loved  them  unto  the  end.  2  And  fupper  beinj 
ended,  (the  devil  having  now  put  into  the  Ite.Tt  of 
Judas  Ifcariot,  Simoi.'s  Jar.,  to  betiay  him,)  3 
Jelus  knowing  that  the  Father  had  given  all  things 
into  his  hands,  and  that  he  was  come  from  God, 
and  went  to  God, 

Id  this  chapter  is  recorded  the  hiftory  of  our  Saviour" 
wadiing  hii  diftiplcs  teet ;  an  sftion  full  of  humility  aiid 
condeftenfion,  and  propounded  to  his  fullowers  imitaiion. 
The  circumftance  of  the  lin.e  is  here  noted,  when  this  ad 
was  done  ;  namely,  at  the  paffover,  when  the  time  of  oin: 
Saviour's  departure  was  a:  hand;  and  having  conftantly 
and  immutably  loved  his  own, he  expreffes  the  prsmanency 
of  his  love  towards  them  to  the  end,  by  this  aJlion  of  his, 
in  wafliiiig  their  feet.  Yicve  note,  How  Chrift  chofe  the 
time  of  the  Jewifh  paffover  to  fuffer  in,  that  he  might  prove 
himfelf  to  be  the  fubftance  of  that  type  ;  that  he  was  the 
true  pafchal  lamb,  who  by  the  facrifice  of  his  death  did 
atone  divine  difpleafure,  and  taketh  away  the  fins  of  the 
world.  2.  The  means  which  the  wifdom  of  God  permitted 
to  bring  the  Lord  of  life  to  his  ignominious  death  ;  and 
that  was  the  treafon  and  perfidioufnefs  of  one  of  his  own 
difciples,  Judas  Ifcariot.  ^'aereobferve,  i .  The  perfon 
betrayingjjudas  ;  Judas  a  profeffor  and  a  preacher;  Judas 
an  apoftle  ;  b»ing  one  of  the  twelve,  whom  Chrift  had 
chofen  out  of  all  the  world  to  be  his  deareft  friends.  Can 
we  wonder  to  find  friends  unfriendly  or  unfaithful  towards 
us,  when  our  Saviour  had  a  traitor  in  his  ownhoufe  ?  2. 
The  heinoufnifs  of  Judas's  fin  in  betr.iying  Chrift  ;  he 
bctrnyed  Chrift  Jefus  a  nian,Chrlft  Jcfus  his  Mafter,Chrift 
Jefus  his  Mike.- :  The  firft  wasmurdcr,  the  fecond  treafon 
Lord  !  11  is  no  ftrange  anJ  uncommon  thing,  for  ihe  vileft 
fins,  and  moft  hcrid  impieties,  to  be  afted  by  perfons 
making  the  moft  eminent  profeiTion  of  thy  holy  religion. 
j>  Whit  hand  the  devil  hud  in  the  fufferings  of  our  Sa. 
viour  :  He  put  it  into  Judas's  heart  to  betray  Chrift,  that 
is,  he  did  niggefl  and  injed  fuch  thoughts  into  his  mind, 
which  Ijjdai  inftantiy  clofed  with.  The  devil,  being  a 
fpirit,  has  quick  acccfs  to  our  fpirits,  and  can  inftil  his 
fuggeftions  into  them.  As  Chrift  did  breathe  upon  his 
dilciples,  and  they  received  the  Holy  Ghoft,aijd  were  filled 
with  the  Spirit ;  fo  Satan  breathes  filthy  fuggeftions  into 
the  Spirits  of  men,  and  fills  them  with  all  manner  (if  wick- 
ediiefs,  even  with  the  fpirit  of  hell  itfelf. 

4  He  rifed  from  fupper,  and  laid  afide  his  gar- 
ments, and  took  a  a  towel,  and  girded  himfelf:  5 
After  that  he  poured  water  into  abafon.andbcgaR 
to  walh  the  difciples  feet,  and  to  wipc<A<7»  with  the 
towel  wherewith  he  was  girded. 

'''Note  here,  The  admirable  humility  and  great  felf-denial 
of  our  Lord  andMaftcr;  He  arifes  from  fupp?r,whilfthis 
difciples  fat  ftill,  and  he  that  came  in  the  form  of  a  fervant 
performs  all  the  offices  of  the  meaneft  fervant  to  his  dif- 
ciples ;  He  lays  afidehis  upper  garments,  he  girds  himfclf 
with  a  tpwel,  pours  water  itto  a  bafon,  and  begins  te  wafli 

and 


Chap.  xiii. 


Sr.      J    O    H    N. 


37i 


and  wipe  their  feet,  which  lay  out  behind  them,  as  they 
leaned  at  the  table  :  All  which  was  a  moftfervile  employ- 
ment. Lfarn  hence,  That  the  wonderful  humility  of  Je- 
fus  Clirift  inclined  him  to  do  the  nieaneft  offices  of  fervice 
unro  his  ptople,  even  to  become  a  fcrvant  to  them  in  the 
day  of  his  humiliation  ;  and  though  now  glorified  in  hea- 
ven, he  retains  the  fame  cnmpaffioiiate  heart  towards  them, 
as  when  here  on  earth:  Hereby  inftrudting  ur,  that  it  is 
our  duty,  in  whatever  llation  providence  fhall  place  us  in 
the  world,  fo  ftoop  to  the  loweflofH.es  of  love  and  iervice 
to  cnr  fellow  brethren.  Lord  !  thou  halt  left  the  moft 
amazing  inftance  of  felfdenijl  for  our  encoiiragcmentand 
example.  Q^'-ft-  But  how  far  doth  this  example  bind  us? 
jinf-j}.  It  does  not  oblige  to  the  individual  aft,  but  to  fol- 
low the  reafon  of  the  example;  that  is,  after  Chrift's ex- 
ample, we  ought  to  be  ready  to  perfcrm  the  lowell  and 
nieaneft  offices  of  love  and  fervice  to  one  another. 

6  Then  cometh  he  to  Simon  Peter :  and  Peter 
faith  unto  him,  Lord,  doll  thou  wafh  my  feet  ?  7 
Jefusanfwcred  and  faid  unto  him,  What  1  do  thou 
icnowefl  not  now  ;  but  thou  flialt  know  hereafter. 
8  Peter  faith  unto  him,  Thou  fhalt  never  wafh  my 
feet.  Jefus  anfwcred  him,  If  I  wafh  thee  not,  thou 
hall  no  part  with  me.  g  Simon  Peter  faith  unto 
him.  Lord,  not  my  feet  only,  butalfofw^  liands  and 
tJiy  head.  10  Jefus  faith  unto  him,  Hethat  is  wafh- 
ed,  needeth  not,  fave  to  wafh  hn  feet,  but  is  clean 
every  whit :  and  ye  arc  clean,  but  not  all.  1 1  For 
he  knew  who  fliould  betray  him;  therefore,  faid  he. 
Ye  are  not  all  clean. 

A'o/^here,  i.  How  Simon  Peter  refufes  toadmit  of  fuch 
a  condefcending  aftfrom  Chrift  his  Lord  and  M-afhr,  as 
the  wafliing  of  his  feet :  Lord!  Thoujhall  ntvcr  iu/-i/h  my 
fret.  It  is  a  finful  humility  to  refufe  the  oflered  favours  of 
Chrift,  becaufe  we  are  unworthy  to  receive  them.  Though 
we  are  not  worthy  of  Chrift,  and  of  his  love,  yetChriitis 
worthy  of  us,  and  of  our  faith.  2.  Oiir  Saviour's  reply 
to  Peter's  refufal :  1.  He*  tells  him.  Thai  there  was  more 
iiP  it,  than  the  bare  aft.of  walliing  did  at  firft  light  imycrt, 
and  that  he  (hculd  know  hereafter  what  he  did  not  under, 
ftand  now.  lyhat  I  do  thou  knnvje/}  not  now,  hul  thou  (halt 
know  hereafter.  i?<jrn  hence  i.  Ihat  tlie  fervants  of  God 
ihemlelves  are  often  much  to  feek,  and  cannot  apprehend 
and  underftand  at  prefent  the  aftings  and  dealing:  0/ God 
with  them  ;  they  underftand  not  either  the  intent  or  the 
event  of  God's  difpenfaiions.  i.  That  although  God's 
dealings  with  his  children  and  people  are  for  a  while  in  the 
dark,  and  are  not  prefently  made  known,  yet  there  will 
come  a  time  for  the  clearing  and  evidencing  of  them,  when 
they  fliall  underftand  that  all  his  difpenfations  v;ere  in 
mercy  to  them.  The  fecond  pan  of  our  Saviour's  reply 
to  St.  Peter  fullows.  If  I  vififtj  thee  n',t,  thou  hofl  no  part 
Tu///"  »j^;  as  if  Chrift  had  faid,  "Peter,  this  external  acl 
ot  mine  in  waOiing.thy  feet,  doihfignify  fomething  farther, 
and  mporis  my  walhing  of  thy  foul  from  the  guiir  and 
dehiement  of  fin,  without  which  thou  canft  neither  hsve 
iniereU  iu  me,  nor  communion  with  nxe."     Learn  heuce, 


I.  That  fo  univerfal  is  the  pollution  of  fir,  that  every  foul 
ftands  in  necdofwalhing.  2.  That  Chrift  wafhcih  all  that 
have  a  part  and  intcreft  in  him,  both  from  the  guilt  and 
pollution  of  their  (in.  3.  Th.it  St.  H«ter  now  under- 
ftanding  better  what  was  meant  by  this  otitward  wafhing, 
namely  that  it  did  fignify  and  reprtfent  the  deanfing  of 
the  foul  from  the  defilement  ef  fin,  he  is  fo  far  from  refufing 
that  Chrilt  fliould  wafh  his  feer,  that  he  ofi'ers  his  har.ds 
and  head,  and  all,  to  be  walhed  by  him;  Lord,  not  my  feet 
only.  &c.  L^arn  hence.  That  fo  thorough!/  fenfible  are 
the  I'aiiits  of  the  filthinefs  and  pollution  of  iin,  that  they 
defire  nothing  more  than  an  inward,  thorough,  and  pre- 
vailing purilicati-m  ot  their  whole  man,  by  the  blood  and 
Spirit  of  the  Lord  Jefus.  4.  Our  Saviour's  reply  to  St. 
Peter's  laft  requeft,  He  that  is  ■u).:fhed,  needtth  not,  fave  to 
ivaJJ)  his  feet ;  plainly  alluding  to  the  cuftom  of  I  hole  coun- 
trits,  wliere  going  abroad  bare  foot,  or  with  thin  fandais, 
covering  only  a  part  of  their  feet,  they  had  frequent  oc- 
cj'.fion  to  w-afh  their  feet,  but  need  not  to  v/r.fh  their 
V.  hole  bodies:  in  like  manner,  the  (aints  and  fervan's  of 
God,  who  are  already  walhed  and  cleaned  by  the  blood  of 
Chrill  from  the  guilt  of  their  fins,  and  have  a  real  work  of 
renovation  and  ianctification  begun  in  them  by  the  Spirit 
of  Chrift,  they  ought  to  be  daily  purgingaiitlpiirifying  their 
affeclions  and  anions,  and  labouring  daily  after  farther 
mcatures  and  degrees  of  fancfificatiin.  Learrihence,  1. 
That  tlicholieft,  the  wifcft,and  the  beft  of  famts,  whilft 
here  in  a  world  of  fin  and  temptation,  do  ftand  in  need  of 
a  dailv  walhing  by  repcnta.ice,  and  accordmg  to  their  re- 
peated adt)  of  fin.  2.  That  all  juftified  perfons  are  in 
God's  accou:it  clean  perfons  :  Te  are  clean,  rut  r.'.t  all; 
that  is,  ycu  are  juftified  and  pardoned,  fanclified  and 
cleanfed,  all  of  you,  excepting  Judas,  whole  heart  was 
known  to  Chrift,  though  his  hypocrifv  was  hid  from  the 
dif'cjpL's. 

12  So  after  he  had  walhed  their  feet,  and  hadt 
taken  his  garmcnt.s,  and  was  IVt  down  again,  he  faid 
unto  them,  Know  ye  what  I  have  done  to  your' 
13  Ye  call  me  mafter,  and  Lord:  and  ye  fay  well; 
for^Iam.  14  If  I  then.jycur  Lord  and  Sl.-ifler, 
have  walhed  your  feet,  ye  alfo  ought  to  walh  one 
another's  feet.  15  For  Ihavegivenyou  an  example, 
that  ye  fhould  do  as  1  have  done  unto  you.  16 
Verily,  verily,  I  fay  unto  you.  The  Icrvant  i*  not 
greater  than  his  Lord-;  neither  he  that  is  fent,  great- 
er than  he  that  fent  him. 

In  thefe  words  our  Saviour  declares  t.-viils  difciples  his 
intention  and  dtfign  in  wafhing  of  their  feet  ;  naipely,  to 
teach  them  by  his  example  the  duty  of  humility  ;  that  as 
he  hsd  performed  that  aft  of  abafenient  towards  them,  lb 
fliould  they  be  ready  to  perform  all  offrcesof  love  and  con- 
de.f'teiirion  one  toward  another  :  Beheld,  I  hriVe  given  you 
an  exitinple,  tknt  ye  fhould  do  as  Ikuve  dine  un:oyi,u.  Learn 
thence.  That  humility  and  mutual condefcenfionamoHgft 
the  members  and  mir.ifters  of  Jefus  Chrift,  is  a  moft  nt- 
cefTiry  grace  and  duty,  which  the  Son  of  God  not  only 
taught  by  his  doftrine,  but  recommended  and  iuforced  by. 


£7« 


Sr. 


JOHN. 


Chap.  kiii. 


iiis  example.  Farthfr,  The  argument  which  Chrlftmakei 
ufc  of  to  prcfs  the  iniitition  of  his  example  upon  them  ; 
unJ  that  is  drawn  from  (he  titles  given  to  him  l>y  his  dif. 
tiples:  Ye  aill  nte  Mafler,  and  L'^^rd,  and  fo  I  am.  Now 
fcrvanis  toimitate  their  mafters,  ami  fubjcfts  toobey  iheir 
lord  and  king.  Clirift  is  a  matter  to  teach  and  direft;  a 
Lord  to  govern  and  proteft.  As  he  is  a  Mafter,  we  are  lo 
learn  in  his  fchool;  as  he  is  Lord,  we  are  to  ferve  in  his 
hnufe  :  He  miift  be  fobmitted  to  as  a  Prince,  as  well  as  a 
Saviour.  It  is  in  vain  to'  expeifl  falvation  from  him,  if 
we  do  not  yield  fubjfcTion  to  l»im.  Another  argument 
which  our  Lord  m.ikes  ufe  of  to  prefs  his  difciples  to  imitate 
his  example,  is  drawn  from  hisdignity  andfuperiority  over 
them;  The  fervant  it  not  greater  than  his  majler.  As  if 
Chrift  had  faid,  "Though  you  my  difciples  are  to  have  a 
very  high  and  honourable  ftationin  the  gofpel  church,  yet 
let  not  this  fwell  you  with  pride,  but  be  you  mutually  con- 
defcending  to  each  other,  remembering  you  are  but  ferv- 
ants  to  myfelf,  and  ought  to  be  fo  to  oneanother:  And  the 
ftrvcHt  is  not  greater  than  his  Lord.  Learnhence,  t.  That 
whatever  dignity  Chrift  confers  upon  his  fervants  and  of- 
ficers, yet  he  is  over  thenull,  fupcrior  to  them,  and  above 
them.  2-  That  the  confideration  of  Chrill's  dignity,  and 
his  minifler'smeannefs, ought  to  keep  their  minds  hun)ble 
and  lowly,  and  far  from  aliefting  fuperiority  over  their 
brethren  :  The  ftrvant  is  not  greater  than  his  lord,  nor  he 
that  is  fent,  greater  than  he  thatfent  him. 

17  If  ye  know  tlicfe  things,  happy  are  ye  if  ye 
do  them. 

Our  Lord  here  intimates  tons  thefe  two  things:  r.  Th^ 
nf  ceflity  of  knowledge,  in  order  to  praftice.  2.  The  ne- 
ceflity  of  praftice,  in  order  to  happinefs.  A  man  may 
know  the  will  of  God  indeed,  and  not  do  it;  but  be  can 
never  do  the  will  of  God  (acceptably)  and  not  know  it. 
The  knowledge  of  Cod's  will  and  our  duty  is  neceff.iry  to 
the  pradlice  of  it.  The  knowledge  of  onr  duty  and  the 
prn(5iice  of  it ,  may  be,  and  too  often  are  feparated  ;  but  the 
practice  of  religion,  and  doing  what  we  know  to  be  our 
duty,  is  the  only  way  to  true  happinefs.  Learn  thence,  i. 
that  Chrift  dc;th  not  approve  of  a  blind  obedience  in  his 
people,  but  requires  that  their  praftice  and  obedience  be 
founded  upon  underftanding  and  knowledge.  2  That^he 
(irftcare  of  thore  that  willbe  Chrift's  difciples  and  follow- 
ers, muft  be  this,  with  all  ferioufnefs  to  appiv  themfelves 
to  the  knowleilge  of  their  mafter's  will.  ^..  The  next  to 
the  knowledge  of  our  duty,  our  firft  andchief  cire  muft 
he  to  the  prac'tice  of  every  thing  that  we  underftsnd  ai:d 
know  to  be  our  duty.  4.  That  a  right  knowledge  and 
pnftice  of  our  duty  will  certainly  make  us  happy  ;  Jf  ye 
kn(rv  theft  things,  happy  are  ye  if  ye  do  them. 

18  f  Ifpea'<.not  ofycuall;  I  know  whom  I 
have  chofcn;  but  that  the  fcripture  may  be  fulfil- 
led, He  that  eatcth  bread  with  me,  hath  lifted  up 
his  lu'cl  againfl  me. 

If  the  chofing  fpoken  of  here  be  underftond  of  eternal 
eledion,  a  chufing  to  everlafting  life,  then  it  affords  a  ftrong 
argument  to  [rove  Chrifl  to  be  God  :  Thus  r  he  ihji  is 
the  author  of  e:ernal  eleftion,  xs,  God  ;  but  ChriS  is  iucb. 


I inevj  \.'htim  I  have  cht/en.  Gonfidcr  Chrift  as  God,  fo 
we  are  chofen  by  him  :  Confider  him  as  mediator,  and  fo 
we  are  chofen  in  him.  If  the  chooiing  here  be  meant  of 
choofing  to  the  work  of  the  apoftlciliip,  then  our  Saviour 
tefls  his  difciples,  that  it  need  not  fecm  ftrange  to  them, 
that  he  chofe  one  to  be  an  apoftle/whom  he  knew  would 
prove  a  traitor;  for  hereby  that  fcripture  prophecy,  PTal. 
xli.  9.  would  be  fulfilled  ;  He  that  eateth  tread -jiith  me, 
hath  lifledup  his  heel  againj}  me  ;  which  though  it  was  lit- 
cr;d!y  fpoken  of  Achitcphel's  treachery  agaiuft  David,  yet 
was  it  prophetically  fpoken  of  Judas's  ireafon  jgainllChrif^ 
and  the  rxpreffion  of  lifting  up  the  heel  is  metaphorical,  ta- 
ken from  a  fed  beaft,  that  kickbaga'infthis  mailer.  Learn 
hence,  That  Chrift  did,  as  his  followersdo  daily,  fuffer  not 
only  from  open  enemies,  but  from  bofom  and  familiar 
friends.  Lord,  how  many  are  there  in  the  woild,  who 
by  profefTion  lift  up  their  hand  unto  thee,  who  yet  by  trea- 
fon  and  rebellion  lift  up  their  heel  againft  thre. 

19  Now  I  tell  you  before  it  come,  that  when  it 
has  come  to  pafs,  ye  may  believe  that  I  am  he. 

Here  another  argument  occurs,  to  prove  the  divinity  of 
our  blcflcd  Saviour,  from  his  forekiio.vlrdge  of  Judas's 
treafon:  the  pcrfon  who,  the  time  wh:n,  and  tlie  place 
where,  were  all  known  to  Chrift.  J  telly  u  hef-re  it  come 
to  pafs.  The  argument  lies  thus :  ''He  'hat  forefaw  the 
future  aftions  of  men,  and  infaliahly  foreknew  the  future 
events  and  iflues  of  things,  is  certainly  God  ;  but  Chrift 
did  this,  therefore  he  is  really  God."  And  tells  us  here. 
That  for  this  verv  reafon  he  foretold  now  the  ireifon  of 
Judas  ;  S^'i-M  I  telfy)u  before,  thai  when  it  bat  come  topaft, 
ye  may  believe  that  [am  he.  WhatAi?  doth  he  mean? 
What  he  could  foretel  fo  many  things  to  come,  w  hich  did 
not  depend  upon  neceffitry.  but  contigious  cati.'es  only  ? 
This  he  was  not  a  mere  man  furely,  for  he  knows  not- 
what  fliall  be  on  the  morrow ;  hat  muft  be  real  God,  be- 
caufe  he  fcncw  all  things,  not  by  revela.ion,  as  the  prophetj 
knew  things  to  come,  but  by  immediate  infpefiion,  and 
limple  inftirntion,  fo  that  we  may  fay  with  Peter,  Lord, 
thtti  knoioef}  alt  things :  And  becaufe  thou  kn0".urfi  all  things 
thou  art  God. 

20  Verily,  verily,  I  fay  unto  you,  He  that  r#* 
cciveth  whomfoever  I  fend,  receiveth  me ;  and  he 
that  receiveth  me,  receiveth  him  that  fent  me. 

Left  his  apofiks  fhould  think,  that  for  the  treachery  of 
one  of  them  they  fliould  all  become  odious-  andabominabte 
to  the  whole  world,  our  Saviour  encourages  and  gives  them 
an  sfTurance,  that  there  would  be  tliofe  that  would  receive 
them,  and  that  he  would  take  it  as  kindly  as  if  rhey  receiv. 
ed  Jiimfelf ;  He  that  receiveth  y^u,  receiveth  me.  Learn 
hence.  That  it  is  a  fweet  encouragement  to  the  rainifttrs 
of  Chrift  unto  the  faithful  difcharge  of  their  duty,  that 
Chrift  and  the  Father  account  that  refoect  paid  to  the  mi- 
nifters  of  the  gofpel  is  paid  to  themielves;  and  on  the 
contrary,  that  all  ihc  contempt  call  upon  them,  refleds 
upon  thenifelvct :  He  that  receiveth  you,  receiveth  me; 
and  he  that  receiveth  me,  receiveth  him  thatfent  me. 

21  When  Jefus  had  thus  faid,  he  was  troubled 

in 


Chap.  xiii. 


St.      J    O    H    N. 


07.9 


in  fpirit,  and  teftificd,  an<3-faid,  Venly,  verily,  I  fay 
unto  you,  that  one  of  you  fhall  betray  mc.  22  Then 
the  difciplcs  looked  one  to  another,  doubting  of 
whom  he  fpakc. 

Oh,  what  an  aftonifhing  word  vvas  this !  One  Jhall  he- 
tray  me.'  one  of  my  dij'ctfks  /hall  betray  n«e  !  yea,  ane  of 
yau  my  dJfciples  andapoftles  thall  do  it !  Well  might  they 
look  one  upon  another  with  forrow  and  amazement,  to 
hear  that  their  Mafler  Ihould  die  ;  tiuc  he  (liould  die  by 
treafon,  and  that  the  traitor  fliouUi  be  one  of  theinfeJves; 
yet  do  they  not  cenfure  one  another,  but  iiirpe(ft  therwftlves 
laying,  Ma/ler  is  it  I  f  not,  Alaffer,  is  it  Judas  ?  Learn 
hence,  i.  That  it  is  portibie  for  I'ecret  wickcdiiefs  to  lurk, 
yea,  for  the  greaiell  villainy  to  lodge  in  tiie  hearts  of  pro- 
feffors,  in  whofe  converfaiion  appeareth  nothing  that  may 
gtve  a  juft  fulpieion  to  others.  1.  That  it  is  both  the  daty 
and  property  of  the  difciples  of  Chrift  to  have  fo  much 
candour  and  brotheily  love,  as  not  to  ralhly  cenfure  and 
judge  ona  another  but  to  hope  the  beft  ot  others,  and  to 
fear  the  worfl  of  tbemfelves. 

23  Now  there  was  leaning  on  Jefus'  bofom,  one 
of  his  difciplcs  whom  Jefus  loved.  24  Simon  Peter 
therefore  beckoned  to  hitn,  that  he  fhould  aflc  who 
it  fhould  be  of  whom  he  fp.ike.  25  He  then  lying 
on  Jefus'  breaft,  faith  unto  him.  Lord  who  is  it? 
26  Jefus  anfwcred,  He  it  is  to  whom  I  (hall  ^ive  a 
fop,  when  I  have  dipped  it.  And  when  he  had 
dipped  the  fop,  he  gave  it  to  Judas  Ilcariot,  tlie  fon 
of  Simon.  27  And  after  the  fop,  Satan  entered 
into  him.  Then  faid  Jefus  unto  him.  That  thou 
doeft,  do  quickly.  28  Now  no  man  at  the  table 
knew  for  what  intent  he  fpake  this  unto  him.  29 
'Forlomeofthfm  thought,  becaufe  Judas  had  the 
bag,  that  Jefus  had  faid^unto  him,  h\xy  tluft  things 
that  we  have  need  of  againfl  the  feafl :  or,  that  he 
ihould  give  fomething  to  the  poor.  30  He  then 
having  received  the  fop,  went  immediately  out:  and 
it  was  night. 

Note  here,  i.  The  charafler  (»iven  of  St.  John  the  be- 
loved difciple  :  he  leaned  on  Chrift's  boforn  :  that  is,  he  ■ 
had  moft  intimatt  converfe  with  Chrift,  one  ♦k'homChrifl 
treated  with  greater  freedom  and  familiarity  than  the  rtft, 
and  one  that  knew  more  of  his  heart  than  m(>(l  of  his  dii- 
ciplcs.-  We  commonly  call  a  very  near  friend,  a  bofcm 
friend.  Learn,  That  although  Chrift  had  an  endeared 
Jove  for  all  his  difc^Jes  and  follower?,  yet  there  weie  de- 
grees in  Clfrift'sown  love,  and  he  had  a  fan)iliari(y  with 
fome  difciples  bryond  others,  nhilft  he  was  here  upori 
farth,  even  as  now  in  heaven;  thotrghliis  heart  be  towards 
all  his  children  here  on  earth,  yet  he  is  pleafed  to  let  out 
more  kind  mauifeftations  of  himfelf,  nnd  more  fcnfible 
evidences  of  his  love  to'wards  fometh^n  towards 'others. 
John  W.1S  the  diftiplc  that  lay  in  Jefus's  bofoin.  2.  The 
way  which  our  Saviour  t.)ok  to  vlricover  Judas  to  the  reft 
of  his  diiciples,  not  by  njui'mg  him,  but  by  giving  him  a 
lop;  partly  becaufe  he  would  not  give  Judas  any  provo- 


cation by  mentioning   hi»  name,  and  partly  becaufe  this 
fi^n  of  eating  the  fop,  was  moft  agreeable  to  the  prophetical 
prediction,  Pfal.  xli.  9.    Mine  cun  famiLir  friend,  who  did 
eat  of  my  bread,  hath  lifted  up  his  heel  againfl  me.    3.  The 
time  when  Judas  received  the  fop,  and  theconfeqpent  that 
followed  upon  receiving  it ;  itwasat  iliat  time  when  he  had 
with  an  unbelieving  heart  and  an  unthankful  fpirit,  been 
eating  the    paflbvcr  which    was  a  type  o(  Chrift.     -Now 
Satan  enters  into  him  ;  that  is  takes  fuller  poffefrion  of  him, 
and  he  gives  himfelf  up  more  freely  and  fully  to  the  devil's 
conduft  and  fuggeftion.     Satan  gets  poHeflion  ofwickitd 
men  gradually  and  by  degrei's;   not  all  at  once  ;    the  only 
way  to  be  fafe,  is  to  refill    at  the   beginnings  of  fin,  for 
when  Sntan  once  gets' footing, it  ishard  to  prevent  amore 
full    pofleirion.      4.   The    place   where  Judas  now   was, 
namely,  at  Bethany,  fome  mileb  from  Jerufalem,  audit  was 
now  night  ;  yet  fo  iutent  was  he  upon  the  devil's  workj 
that  away    he  triadgss  to  J-irufalem,    and  at  that  time    of  ■ 
night  repairs  to  the  highpricfts,  and  fells  his  Saviour  into 
their  h.mds.     Oh,   what  a  warmth  and  zeal  was  here    in 
the  devil's  caufe  !   Men  given  over  by  Gcd,    and  polTclTed 
by  Satan, are  fo  reftleis  "aid  unwearied  in  fin,  that  neither 
by  day  nor  by  night  can  they   ceafe  from  the  contrivance 
and  exLwUtion  ot  it. 

31  5  Therefore  when  he  was  gone  out,  Jefus 
faid,  Now  is  the  Son  of  man  glorified,  and  God  is 
glorified  in  him.  32  If  God  be  glorified  in  him, 
God  fhall  alfo  glorify  him  in  himfelf,  and  ihall 
ftraightway  glorify  him. 

Note  here,  i  .Our  blefTed  Lord  calls  his  death  his  glory: 
No-Mi!  th'  SoH'f  man  glorified  :  that  is,  now  is  the  time  at 
hand  when  I  am  to  die,  and  Ihall  by  my  death  f^nilli  the 
work  of  man's  redemption,  and  therefore  eminently  glorify 
God.  God  the  Father  was  eminently  glorified  in  the  obe- 
dience and  fufFering';  of  his  dear  and  only  Son.  It  is  true 
that  the  fiifFerings  of  Chrift  were  ijrnominions  in  them- 
ielves,  yet  were  they  the  waj'  to  his  own  glory,  and  his 
Father's  alfo,  for  by  them  he  redeemed  a  k'it  world, 
trampled  upon  Satan,  triumphed  over  fin  ;  and  the  Father 
was  exceedingly  glorified  by  the  Son's  giving  obedience  to 
his  will,  and  f;;  cheerfully  fuffering  :  No-jjisthc  Son  of  man 
ghv'fiid,  and  C-id  is  glorififd  in  him, 

33  Little  children,  yet  a  little  while  I  am  with 
you.  Ye  fhall  feck  me  :  and,  as  I  faid  unto  the 
Jews,  Whither  i  go,  ye  cannot  come;  fo., now  1 
fay  unto  you. 

A^'j/if  here,  An  endearing compellation, a  fwcet  title  given 
by  Chrift  to  his  di/'ciples  ;  Little  children;  intimating  that 
tender  afFt(5tion  which  he  bears  unto  them,  thougli  now 
upon  the  point  of  departing  from  them.  Z,«7rw  tliciae, 
'J  hat  whatever  Chrift's  dealings  are,  or  may  be  with  his 
people,  in  refpect  to  his  removing  and  withdrawing  from 
them,  yet  he  itill  retains  the  relation  of  .t  f.-ither  to  tliem, 
and  will  in  his  ablence  from  them,  exercilV  iucb  a  care 
o\»er  them,  as  parents' haveof their  young  and  lender  chil- 
dren  ;  fo  much  doth  the  title  of  childre:;  imply  and  im- 
port. Ohfrvf  far:her.  The  plain  iniiinstion  which  our 
Saviour  giyes  to  his  difciples  cf  his  dgaih being  very  nigh 

(lor 


37^ 


St.      J    O    H    N. 


Chap.  xiif. 


(for  It  Wis  the  wery  next  day)  he  tells  them  he  was  going 
10  heaven  ;  //hJ  whither  he  went,  theyconUnoi  come  ;  that 
j>-,  not  prefenily  ;  theySiouid  follow  him  their  forerunner 
after  A'jrds  ;  but  at  prclenthe  had  a  great  deal  of  work  for 
tUein  toilo,  though  his  own  work  wasdone  ;  and  till  they 
had  tinilhed  their  work,vjhither hewent ihey  coulJ  n',t  come. 
Learn  hence,  That  though  it  be  relt  which  the  faints  may 
lawfully  defire,  an  everL.ftingreft  with  Chrift  in  glory ,yct 
mull  they  not  refufe  f<f.  labour,  whilft  their  Lord  will  have 
It  lo  :  Till  their  work  be  done,  whither  Chrill  is  gone  they 
cannot  come:  rejhdlfcekm?,  hat  vihithcr  1  i^'j,  at  prefent, 
ye  cannot  come. 

34  Anew  commandment  I  give  unto  you,  That 
yc  love  one  another;  as  I  have  loved  you,  that  ye 
alfo  love  one  another. 

Our  Saviour  having  mentioned  his  departure  from  Iiis 
difciples  in  the  former  verfe  ;  I  g->  away,  an  J  whither  I  go 
yc  cmnot  come  :  in  this  and  the  following  verfes,  he  gives 
them  a  ftria  charge,  that  in  his  abfence  they  fliuuld  love 
one  another.  This  he  calls  a  new  commandment ;  not  that 
it  was  new  in  regard  of  inftitution,  but  of  reftitution  ; 
not  new  in  regard  to  thefubftince  of  it,  for  it  was  a  branch 
of  the  law  of  nature,  and  a  known  precept  of  the  Jewiih 
religion  ;  but  he  calls  it  a  new  commandment,  i.  Becaufe 
purged  from  the  old  corrupt  glod'es  of  the  Pharifees,  who 
had  limited  this  duty  of  love,  and  confined  it  to  iheir  own 
countrymen;  whcreasChrift enlarges theobjea,and obliges 
his  difciples  to  love  all  mankind,  even  their  very  enemies. 

2.  Becaufe  this  duty  of  love  was  fo  greatly  advanced  and 
heightened  by  our  Saviour,  as  tothemeafure  and  degrees 
of  it,  even  to  the  laying  down  of  our  lives  for  one  another. 

3.  It  is  called  a  new  commandment,  becaufe  urged  from  a 
new  motive,  and  enforced  by  a  new  example  ;  ^/  I  have 
lived  you,  that  yc  alfo  love  one  another.  Never  was  this 
duty  fo  effeflualiy  taught,  fo  mightily  encouraged,  fomuch 
urged  and  infifted  upon,  by  any  teacher,  as  our  Saviour  ; 
.lud  never  was  there  luch  an  example  given  of  it  as  his 
own.  4.  It  is  a  new  commandment,  becaufe  «vith  the  red 
It  was  never  to  wax  old,  but  to  be  always  frefli  in  the 
memory  and  praftice  of  Chrift's  difciples  to  the  end  of  tiie 
world. 

35  %  'his  f^'ill  all  men  know  that  ye  are  my 
difciples,  if  yc  love  one  another. 

To  recommend  the  foregoing  duty  of  loving  one  ano- 
ther,  with  the  greater  advantage  our  Saviour  telU  us  here 
that  it  will  be  the  beft  evidence  of  our  relation  to  him  as 
(wiccre  difciples  ;  By  this /hall  all  men  know  thai  ye  are  my 
difciples.  The  difciples  of  John  were  known  by  the  .iu- 
lltri(y  of  theirlives  ;  the  difciples  of  the  Pharifeesby  their 
habit  and  leparation  from  other  men;  Chrift  will  have  his 
dikiples  known  by  their  profound  affeftion  to  each  other, 
which  in  the  primitive  times  was  fo  confpicuous,  that  the 
\ery  h.-athens  did  cry  out  and  fay.  See  how  thechriftians 
love  one  anoiher!  Here  obfervc,  1.  OurSaviourdothnot 
lay,  By  this  men  Ihall  corjeAure  and  gnefj  you  belong  ^o 
nie  at  being  my  d;fciples,  but  they  fliall  certainly  know  it. 
a.  Jie  doth  uot  l;4y.   By  this  Ihallyou  know  yourfelves  to 


be  my  difciples,  and  oneanoilierto  befo;  but  by  this  (hall 
all  others  know  it  as  well  as  yourftlves.  3.  He  doih  not 
fay,  By  this  (liall  all.ihen  know  that  you  look  like  my  dif- 
ciples ;  but  that  you  .ire  indeed  what  you  pretend  to  be, 
namely,  by  your  loving  pne  anoiher.  4.  Chrift  doth  not 
lay,  By  this  Ihall  the  world  know  that  ye  are  my  difciples, 
namely,  by  your  frequent  fallings,  by  your  reading  the  fcrip 
tures  daily,  by  your  hearing  fermons  weekly,  by  your  re- 
ceiving facraments  monthly  ;  all  tliefe,put  together,  wil! 
be  no  fufficient  evidence  of  your  difciplertiip,  if  you  keep 
a  fecret  grudge  in  your  hearts  one  againft  another:  But 
by  this  Jhuil  all  mrn  know  that  ye  are  my  difciplet,  if  ye  love 
one  an'.ther.  Learn  hence.  That  one  of  the  beft  proofs  and 
evidences  we  can  have  of  our  relation  to  Chrift,  as  his  fin- 
cere  difciples,  is  an  hearty  love  and  good- will  one  towardi 
another. 

36  Simon  Peter  faid  unto  him,  Lord,  whither 
gocftthou  P  Jefusanfwcred  him, Whither  I  go  thou 
canfl  not  follow  me  now  ;  but  thou  (halt  follow  me 
afterwards.  37  Peter  faid  unto  him, Why  cannot 
I  follow  thee  now  ?  I  will  lay  down  my  life  for  thy 
fake  ?  38  Jefus  anfwercd  him,  Wilt  thou  lay  down 
thy  life  for  my  fake  >  Verily,  verily,  I  fay  unto  thee 
The  cock  fhall  not  crow  till  thou  haft  denied  me 
thrice. 

Hcrewefind  Peter  reflecting  upon  what  our  Saviour  had 
faid  juft  before,  ver.  33.  H'hii'utr,  kc.  he  is  inqnifitive  to 
know  of  Chrift  whither  ht  went.  Our  Lord  tells  him  that 
for  the  prefent  he  could  not  ''ollow  him,  bu.  fliould  here- 
after  ;  he  was  not  ftrong  enough  to  fi;»ur  for  him,  as  he 
(hould  and  did  afterwards,  St.  Peter,  gricvedutthisranily 
refolves  to  follow  him,  though  he  (Iiould  dif  for  his  Hike. 
Chrift  advifes  him  not  to  be  over  confident  of  his  own 
ftrength  and  ftanding,  fur  he  fliould  deny  liira  thrice,  withini 
the  time  of  cock-crowing.  AVe  here,  r.  How  that  fond 
conceit  which  our  Lord's  difciples  had  of  his  temporal  king, 
dom  here  in  this  world,  did  abide  at«J  continue  wi:h  them 
to  the  very  laft  ;  for  w  hen  Chrift  fpake  of  leaving  them  by 
afcending  into  heaven,  Peter  underftands  him  of  a  removal 
that  w  as  earthly,  from  one  place  to  another  ;  w  hereas 
Chrift  intended  it  of  a  removal  from  earth  to  heaven. The 
opinion  that  the  Mefliah  w  as  to  be  a  temporal  prince,  and 
that  his  kingdom  Diould  be  of  this  world  ;  was  fo  deeply 
rooted  in  the  minds  of  the  Jews,  that  they  ftunibled  at  it 
fatally;  and  Chrift's  own  difciples  Jiad  fo  drank  in  the 
notion,  that  they  wonder  to  hear  Chriftfay,  that  he  is  going 

from  them,  and  that  whitlier  he  goes  ihry  cannot  come 

2.  That  Chrift'sdifciplesfliallcertainly  follow  their  Mafter 
afterwards^and  be  foiever  wiih  the  Lord  ;  bi:t  they  muft 
wait  their  Lord's  time,  andfinilh  their  Tx)rd's  work;  they 
muft  patiently  wait  for  their  change  an,!  not  peevifhly  wifh 
for  it :  for  though  they  do  not  follow  Ciirlft  prefcntly  to 
heaven,  they  ftuil  fellow  him  nfierward;.  3.  The  great- 
nefs  of  St.  I'eter's  confidence  ;  J  will  Ly  down  my  life  for 
thy  fake.  Good  man  !  he  refjlved  hoiieitly,  but  too,. too 
much  in  his  c/n  ftrength.  Luile,  O  little  did  he  think 
what  a  feather  he  IhoulJ  be  in  the  wind  of  temptation,  if 
cnce  God  left  Liajta  the  power  and  pre  valency  of  his  own 

ftars! 


Chap.  Ti. 


St.      JOHN. 


3tJ 


fears !  Tlie  kolieft  of  mfnktiowinei  his  owriftrenp;tIi,  (ill 
tenipation  brings  him  to  the  trial.  Laftly,  How  detcitaiile 
St.  Peter's  prelumption  and  lelf^coofidcnc;  was  to  Ch  rift 
and  how  fatal  ani)  pernicioui  m  bivftlf  :  IVilt  thou  lay 
tfrAun  thy  life  f'lr  iny  fake  ?  Aj  if  Chrift  had  faid,  "Peter, 
thou  faycft  ni!)re  ilnn  thou  c'iw^  do  ;  thine  own  ftrength 
will  fail  thee.  arJ  i!iy  felf-confidente  deceive  thee :  1  know 
thy  heart  better  than  thou  dofl  ib^felf,  and  I  forefee,  that 
before  the  ark  crovjs  ihoujiialt  deny  me  thrice."  Thence 
learn.  That  none  are  fo  ne.1r  falling,  as  thofe  that  are 
Bioft  conltious  of  their  own  (landing, 

C  H  A  P.      XIV. 

LE  T  not  your  heart  be  troubled  :  yc  believe  in 
God,  believe  alio  in  me.      2   In  my  Father's 
houfe  are  many  manlions  :  If  it  were  not  To,  I  would 


enjoy  full  glory  there,  as  in  a  quiet  and  capacious  habita- 
tion. A  iccondground  wf  comfort  is,  1  hat  he  aiTures 
them,  he  \»illcoine  again  and  receive  ihcm  tohinifelf  that 
they  tnay  live  together  in  the  heavenly  manfions.  This 
promifc  Chrift  makes  good  to  his  faints  pnrily  at  the  day 
of  their  death,  and  perfedtly  at  the  day  of  judgment  when 
he  Ihall  make  oee  errand  for  .t11,  and  take  up  all  his  chil- 
dren to  himfelf,  and  make  them  completely  liJppyboth  itj 
finil  and  body  with  himfelf.  Learn  hence,  That  though 
Chrift  has  removed  his  bodily  prefencefroni  his  friends  oti 
earth,  yet  his  love  to  then)  is  not  cealed,  nor  will  he  red 
fatisfied,  till  he  and  they  meet  again  eternally  to  folate 
themfclves  in  each  other'scompany  ;  /  viillcomeagainanJ 
receive  ycu  ttimyjelf,  that  vihere  I  am,  there  ye  may  be  olfa 
A  third  argument  for confoiation  is,  that  notwithllanding 
Chrift  was  to  leave  them,  yet  they  knew  whither  he 
went,  namely,  to  heaven,  and  whichwasthe  way  thither; 


have  told  }OU.      I  go  to  prepare  a   place  forj'ou.  H'hither  I  go  ye  kmw,  and  the  -way  ye  knrrjj.  It  contributes 

3   And  if  I  go  to  prepare  a  place   for  you,    I  will  "i"ch  to  the  comfort  of  believers,  as   to  know   God  and 

come  again,  andrccciveyouuntomyfclf;  that  where  ^^•'''"e"»  f"  to  know  the  way  that  leadsthithtr,  thatfo  they 

I  am,  there  ye  may  be  alfo.      4  And  vvhitlicr  I  go  ""^  ^^  ""'"'''  "''e-^*""  ^"  ^''^  d.fliculties  of  that  way. 
ye  know,  and  the  way  ye  know.  5  Thomas  faith  unto  him,  Lord,  we  know  not 

Our  blefTrd  Saviour,   in  the   foregoing  chapter  havinR  ^vhifher  thou  goeft  ;   and   how    can  we  know  the 

aquainted  his  difciples  with  his  approaching  death,  by  th^  ^^y  ?      6  Jelus  iaith  unto  him,  I  am  the  way,  and 

treachery  of  Judas,   their  hearts   were  thereupon   over-  the  truth,  and  the  life.      No  man  Cometh  unto  the 

whelmed  with  grief  and  trouble:     Acordingly  in  this  Father  but  by  me. 
chapter,  by  fundry  arguments,   he   comforts  his  difciples 


againft  the  perplexity  of  their  fears  and  forrows.    Obfirve 
I.  How  Chrift  adJrefles  himfelf  to  his  dii'ciples  in  a  very 
endearing  and  aftedionate  manner  :   Let  not  your  heart  he 
trouhltd.     Whence  learn,  (i  )  That  the  beft  and  holielt 
of  God's  children  and  fcrvants,  whilfthere  inan  irfiperfedt 
ftate,  are  fubjed  todefponding,  difquieting,  and  diftruft- 
^ful  fears.     f2.)  That  no  work  is  more   delightful  to  our 
Saviour,  than  to  comfort  the  troubled  and  perplexed  fpi- 
rits  of  hisfervants.  Ohfsrve   2.   The  remedy  which  Chrifl 
prefcribes  for  the  calming  of  their  prefent  fears,  and  for 
arming  them  againft  future  troubles,  and  that  is,  faitli  in 
the  Father  and  in  himfelf;   Te  believe  in  God,  believe  alfo 
in  me.     Hence  learn,  i.  That  God  is  the  fupreme  objeft 
of  faith  ;  his  unchangeable  love  and  faithfulnefs,    with  his 
infinite  power  in  the  accomplilhment  cfhispromife,  is  the 
fecurity  of  believers.  2.  That  Chrift,  as  Mediator  between 
God  and  guilty  creatures,   is  the  immediate  objeft  of  our 
faith.   3.  That  Chrift's  being  the  true  and  proper  objeft 
of  our  faith,  is  a  proof  of  his  being  truly  and  really  God. 
Chrift  doth  here  alfert  his  own  Deity  in  the  fubftance  of 
the  command,  in  making  himfelf  an  object  of  faith  in  con- 
jundion  with  God  the  Father  ;   Ye  believe  in  Cod,  believe 
alfo  m  mc.     Obferve  next.  The  arguments  of  confoiation 
which  Chrift  propounds  for   the  fupport   of  his  difciples, 
under  the  forrow  wliich  they  had  conceived  for  his   ap-  ^ 

proaching  departure  :  i.  He  tells  them.  That  heaven,  hath'feen  mc,  hath  feen  the  Father;  and  how  faj'eR 
whither  he  was  now  going,  was  his  Father's  houfe,  a  place  thou  then,  fliew  us  the  Father  ?  10  Belicvefl  tliou 
^o.^rnT  '  ""'  ^''^"^;'  ^°l  himfelf  alone,  but  for  many  ^^^  fh^t  j  ^^  ]„  the  Father,  and  the  Father  in  mc  ? 
TTiojc  to  enjoy  a  perpetual  reft  and   abode  in,  as  in  ever-    .1  j    »i.  »  r    r       t  .  t   r       i         .     r 

lafting  manfions;  In  my  Faihv^s  houfe  are  many  manfionf.  '^^'^°''J  ^^*  l  'P^^'^,  ""  °  >;«"•  ^  '^P"^'?  7'  f 
Heaven  is  God's  houfe,  in  which  he  will  freely  converfe  J"yielr;  butthe  Fatherthat  dwelleth  in  me,  hcdocth 
with  his  domeftics,  his  children  and  fervants,  and  they  ft',:!i     the  works,   ii  Believe  me  that  I  am  in  the  Father, 


A'o/f  here,  i.  How  Thomas,  and  probably  divers  others 
of  the  apoftles,  notwithftanding  all  that  Chrift  had  faid  to 
the  contrary,  did  ftill  dream  of  a  temporal  kingdom,  and 
i'uppofcd  him  to  fpeak  of  lome  earthly  palace  which  he  was 
going  to  ;  and  therefore  he  tells  our  Saviour,  he  knew  nor 
whitherhe  was  going  :  But  Chrift  meaning  not  a  temporal 
but  heavenly  kingdom,  telh  them,  that  if  they  intended  to 
follow  him,  and  be  with  him  in  heaven,  he  himlelf  was  the 
only  way  thither  :  J  am  the  way,  and  the  truth,  and  the 
life;  that  is,  I  am  the  true  and  living  way  to  the  Father: 
And  no  man  ccmeih  to  the  Father  but  by  me  :  that  is  no  man 
can  h.ive  any  accefs  to  God  by  prayer,  or  any  other  aft  of 
religious  worfliip  here  on  earth,  or  any  accefs  to  God  in 
heaven, but  by  me,  as  Mediator.  As  if  Chrift  had  faid, 
"  I  am  the  author  of  the  way  that  leadeth  unto  life,  the 
teacher  of  the  truth  which  dire<n:s  to  it,  and  the  giver  of 
that  life  which  is  to  be  obtained  by  walking  in  it:"  I  am 
the  way  and  the  truth,  and  the  life. 

7  If  ye  had  known  me.  ye  fhould  have  known 
my  Father  alfo :  and  from  henceforth  ye  know  him, 
and  have  feen  him.  8  Philip  faith  unto  him,  Lord, 
fhew  us  the  Father,  and  it  fufficethus.  9  Jcfi;- 
faith  unto  him,  Have  I  been  fo  long  time  with  you, 
and  jet  haft  thou  not  known  me,  Philip  ?    he  that 


and 


376 


St.     JOHN. 


Chap.  xiv. 


and  the  Father  in  me :    tr  elfc  beliff\'e  me  for  the 
very  works  lake. 

A'o/f  here,  i.  Wlm  a  grof»  conception  the  apoftlejhad 
and  St.  Philip  in  particular,  of  tlie  divine- nature  and  bein^ 
•IS  if  Cod  ilie  Father  could  be  I'ecn  with  mortal  eyes  :  Shc-w 
Hi  tin  Futlnr,  and  it  Jufficeth  us.  h  is  not  eafy  to  deter- 
itiine  what  degrees  ot  ignorance  may  confift  with  faving 
tjrace:  doiibtUU  as  the  degrccsof  revelation  and  aieansof 
knr)wledj,e  are  tuore  or  lefs,  fo  aptrfon's  ignorance  is  njore 
or  Itfi  excniable  before  God.  2.  How  inctkly  our  blefftd 
iJaviour  reproves  their  ignorance  ;  Have  I  heenfo  long 
r.ui:b  you,  and  ha^  tht,u  not  kmvin  me,  Philip?  and  then 
proceeds  to  inftrud  thcni  in,  and  farther  acquaint  them 
with,  theonenels  of  himfeif  with  the  Father,  and  theper- 
funai  union  of  the  divine  and  human  nature  in  hinilelf. 
Lent  n  hence, That  the  Father  being;  invifible  in  his  eflence 
to  know  or  fee  him  with  mortal  or  bodily  eyes  is  impnuible; 
but  he  was  feen  in  his  own  Son,  who  is  the  exprel's  image 
*«f  the  Father,  being  one  in  effence  with  him,  and  one  in 
operation  alfo  ;  He  that  hathftcn  me,  hath  feen  the  Father. 

12  Verily,  verily^  I  fay  unto  yau,  He  that  bc- 
lievethon  me,  the  works  that  I  do,  fhall  he  do  alfo, 
and  greater  works  than  thefe  fliall  he  do  ;  becaufe 
I  go  to    my    Father. 

Here  Chrifl  gives  hisdifciplesa  promife  of  enduing  them 
with  power,  after  his  departure,  to  work  miracles,  in  fome 
rclptftsgreaterthan  what  he  wrought  hinifclf:  not  greater 
ill  regard  of  the  manner,  for  he  wrought  by  his  own  power 
and  they  wrought  all  in  his  name  ;  but  greater  in  regard 
of  the  matter  of  them  ;  particularly,  their  fpeaking  with 
ftrange  tongues,  their  giving  the  Holy  Ghoft  by  laying  on 
of  hands,  their  healing  of  difeafes  by  the  veiy  fliadow  of 
their  bodies,  but  efpecially  by  their  w  onderful  converfion 
of  the  Gentiles  from  idolatry  to  ferve  the  living  God, 
When  St.  Peter  converted  three  thoufand  atonefermon, 
then  ChriU  made  good  this  promife  ;  the  difciple  at  that 
time  appeared  to  be  above  his  Mafter  ;  Chrift  all  his  time 
was  angling  lor  a  few  fi/hes,  and  catched  but  an  hundred 
and  twenty,  Afts  i.  15-  whilft  Peter  conies  with  his  drag, 
net, and  catches  three  thoufand  at  one  caft;  the  realon  might 
be,  becaufe  Chrift  was  not  properly  to  be  the  builder,  but 
the  foundation  itfelf,  He  fubjoins  the  reafon  tor  all  this ; 
Becaufe  I  go  unto  my  Father ;  that  is,  to  fend  down,  and 
pour  forth  unto  you  aiy  apofVles,  the  Holy  Gholt  on  the 
day  of  Pentecoft  ;  which  was  the  great  csule  of  theapoflles 
miraculous  operations.  Wtncc  learn.  That  it  pleafed  the 
wifdom  of  Chriftto  do  greater  things  by  the  hand  of  his 
weak  fervants  here  in  the  world,  than  he  was  pleafed  to 
do  himfelf,  who  was  God  over  all,  blefled  for  evermore. 

ig  And  whatfoever  ye  Qiall  afk  in  my.  name, 
that  will  I  do.  that  the  Father  may  be  glorified  in 
the  Son.  14  If  ye  fliall  aflc  any  thingin  my  uame, 
I  will  do  it. 

In  thefe  words  our  Saviourproduces  another  argument 
to  quic-i  kis  difcipies  hearts  under  their  perplexity  and 
trouble  for  the  lafs  of  his  bodily  prcfencej  he  aflures  them 
that  whatever  ccuaforts  they  enjnyedby  his  pre fente', they 


fliill  obtain  by  their  pnytrt.  Note  h»re,  x.  The  qualifi. 
cation  requifite  in  prayer  ;  we  muft  pray  in  Chrifli  name; 
that  it,  for  the  fake  of  his  merit*  and  mediation,  in  obcdt- 
encc  to  Gods  command,  snd  withan  cyetohis  glory,  and 
for  things  agreeable  to  hi$  will,  and  for  things  which  \\\. 
wifdom  fees  good  for  uj.  To  pray  in  Chrilt's  n^nie,  is 
more  than  to  name  Chrift  in  prayer.  It  implies  three 
things  :  i.  To  lo<;>k  up  to  Chrift,  as  having  purchafed  for 
us  this  privilege,  tiiat  wemay  pray  ;  for  it  is  by  the  blood 
of  Chrift  that  we  draw  near  10  God,  and  that  a  throne  of 
grace  is  open  .0  us.  1.  To  pray  in  the  name  of  Chrift, 
is  to  pray  to  the  ftrength  of  Chrift,  and  by  the  affiftance 
of  the  holy  Spirit  of  Chrift.  3.  To  pray  for  the  name  of 
Chrift,  is  to  pray  in  the  virtue  tf  theprefent  mediation  of 
Chrifl;  believing,  that  what  we  afk  on  earth,  Chrift  ob- 
tains in  heaven.  To  pray  thus,  is  no  eafy  matter  ;  yetun- 
le/s  we  pray  thus,  we  do  not  pray  at  all.  Note,  2.  The  pro- 
mife made  to  fuch  prayers ;  Whatfoever  ye  fiiall  afk  in  my 
name,  that  ivlli  1  do  j  He  faith  not,  that  will  my  Fatherdo. 
hut  that  'Mill  J  do,  to  teftify  his  divine  power  and  onenefs 
with  the  Father.  This  evidently  proves  him  to  be  God; 
3.  The  repetition  of  tlir  promife  for  the  further  confirm- 
ation of  it  :  If  ye  fiall  afk  any  thing  in  my  name,  I  wilt  do 
it.  The  promife  is  doubled  for  the  confirmation  of  it, 
that  fo  we  might  be  free  from  all  fears  and  doubts  of  be- 
ing heard,  when  we  put  up  cur  prayers  to  God,  in  the 
name  and  mediation  of  Jel'us  Chrift,  for  things  agreeable 
to  his  will.  Learn  hence.  That  although  the  children  of 
God  have  fometimes  many  jealoufies  and  fears  arifiiig  in 
their  mind  concerning  the  anfwer  of  his  prayers,  yet  they 
are  altogether  groundlefs ;  for  it  is  moft  certain  their  de- 
fires  fhall  he  granted  them,  fo  far  as  the  wifdcm  of  God 
fees  fit  and  convenient  for  them  ;  .tnd  fcr  that  reafon  our 
Saviour  redoubles  the  promife  :  If  ye  fl)  all  afk  any  thing  in 
my  name.,  1 'jjill  di  it. 

25  If  ye  love  me,  keep  my  commandments. 

Ij  thefe  words  our  Saviour  implicitly  reproves  his  dis- 
ciples for  their  fond  way  of  exprelTing  their  love  to  him, by 
doting  upon  his  bodily  prefence,  and  forrowing  immode- 
rately for  his  abfence,  and  he  exprefily  warns  them  to  evi- 
dence  their  love  to  him,  by  theirobedience  to  his  commands; 
If  ye  l<xv:  me,  ketp  my  commandments.  Where  note,  Chrift 
reqtures  an  obedient  love,  aud  loving  obedience.  Love 
without  obedience  is  but  ddfiinuhtion;  obedience  without 
love,  is  but  drudgery  and  flavery.  Such  a  loveasproduces 
obedience,  niuft  be  a  dutiful  love  ;  a  love  of  reverence  and 
honour  to  hiii\as  a  coninrander,and  an  operative  and  work, 
ing  love,  a  labour  of  love,  as  the  apoftle  calls  it :  Not 
waiters,  but  workers,  are  the  bcft  fervants  in  Chrift'sef- 
i;eem.  And  fuch  an  obedience  as  is  the  produdl  of  love, 
will  be  a  willing,  eafy,  and  chearful  obedience,  a  pleafirig 
and  an  acceptable  obedience,  aconftant  and  abiding  c>beJi- 
ence  ;  sU  other  motives  without  love  are  fervilc  and  bale 
and  beget  in  us  the  dnnlgcry  of  a  flave,  but  not  the  duty 
of  a  fon ;  He  that  fears  God  only,  is  afraid  of  fniarting  ; 
but  he  that  loves  (jod,  is  afraid  of  offending.  Learn'hen;c, 
That  the  beft  and  furcft  evidence  we  can  haveofour  love 
to  the  Lord  Jel'us  Chrift,  is  an  humble, chearful,  and  uai- 
vcrfal,  and  perfcuering.obtdicnce  10  his  commands ;  Keep 


Chap.  xiv. 


St.     JOHN. 


377 


ceptation. 

C^^eet  and  alleviating  word 


t>\y  c(}mmaM(liMettli;'ih:itU,  endeavour  it  without  rcfervc;  Hereriote.  i.  T!ie  conJitior.'Ahicli  the  ciifciplcs  were  ip 
for  though  we  cannot  keep  the  commandments  toajoft  upon  the  account  of  Chrift's  removal  from  them,  and  that 
f4tiifaction,  yei  we  may  perforin  them  to  a  gracious  ac-     was  fad  andcomfortlefs ;  fatheriefs  or  orphans,  as  the  word 

signifies.  Learn  hence,  That  Chrifl's  departure,  or  the 
loi's  of  his  gracious  prt  fence,  isvtry  fad  andcomforilefs  to 
a  pious  foul:  well  might  the  difcipics  here  lament  and 
mourn,  upon  the  occalion  of  Chrift'sleaving  of  them,  fec^ 
ing  thereby  they  fliould  be  deprived  of  his  doiftrine  and  in 
ftruiflions,  of  his  advice  and  counfel,  and  of  the  benefit  o: 
his  holy  and  inilruftive  example.  2.  The  care  of  Chrift 
for  his  difciples,  in  reference  to  this  their  fad  and  dilconfo- 
Jate  condition  :  Hcmwld  not  leave  them  omfortlvfs.  Where 
remark,  He  doth  not  fay,  I  will  not  fuffer  you  to  becoiri- 
forilels,  but  I  will  not  leave  you  fo;  that  if,  he  will  not 
defert  or  difown  them  in  their  comfortlefs  condition :  he 
will  not  leave  them,  either  in  point  of  affeftion,  or  in  point 
of  aclivity  ;  he  will  not  ccafe  to  love  them,  nor  ceafe  to 
beftir  himfelf  for  them.  Learn  hence,  That  Chrift  wilt 
not  leave  his  friends  in  a  fad  andconsfortlefs  flateand  con- 
dition, though  for  a  tinie  they  may  be  brought  into  it :  / 
•will  not  leave  you  comfort  lejs,  I  viill  comeunto  you.  ChriA's 
coining  here  unto  them,  is  to  be  underftoodof  his  coming 
to  them  by  his  holy  Spirit;  in  the  gifts  of  it,  and  in  the 
graces  of  it,   and    in  the  comforts  of  it :  thus  he    did  not 


And  the  word  my,  my  commandments,  ii  a 
Mofes's  law,  an  unfupport- 
able  load,  but  ChrifVslawaneafy  burden.  The  law  from 
Sinai,  dreadful ;  the  law  from  Sion  gracious ;  it  pardons 
weaknefs,  and  accepts  fincerity. 

16  And  I  will  pray  the  Father,  and  he  fhall  give 
you  another  comforter,  that  he  may  abide  with  you 
iorever,  17  Even  the  fpirit  of  truth,  wliotn  the 
world  cannot  receive,  bccaufc  it  feeth  him  not, 
neither  knoweth  him ;  but  ye  know  him,  for  he 
dwelleth  in  you,  and  ihall  be  in  you. 

Chrift  comforts  his  difciples  here,  with  a  promife  of  the 
million  of  the-  holy  Spirit,  to  fupply  the  want  of  his  bodily 
prefence.  Where  ws/e,  i  The  procurer  of  thvsbleffing, 
and  that  is  Chrift,  fey  his  prevailing  prayer  and  powerful 
Jnterceflion  :  I-villpray:  It  runs  in  the  future  tenfe,  and 
fo  is  a  promife  of  Chriil's  continual  interceflion.  As  long 
as  Chrill  is  in  heaven,  a  chriftian  (hall  net  want  a  fupply 
of  comfort  and  confolation  here  on  earth.   2.   The  author 

and  donor  of  the  bleffing,  and  that  is,  God  himfelf;  I-^Ul    l^i^gTeavVlhem  comfordeV"^ri)uVat"'thrfe"aft  of  Pent'«'^ 
frayjbe  Futher,  and  he  flmll  f^ive.     The  Father,    that   is,     came  to  them  again. 


my  Father,  your  Father,  and  he  that  is  the  Father  of  com- 
fort and  confolation  ;  I  'jj'dl  pray,  and  he  ■will give.  It  is 
an  expredion  of  great  aflurance.  3.  The  blefling  itfelf, 
the  Holy  Ghoft,  called  here  .'Another  comforter.  Where 
chferve,  1.  The  divinity  of  the  Holy  Ghoft:  he  that  will 
fupply  the  comforts  of  Chrift's  prefence,  murt  be,  as  Chrift 
is  the  God  of  all  comfort.  1.  The  perfon  of  the  Holy 
Ghoft  :  He  is  a  divine  perfon,  not  a  quality  or  operation ; 
then  we  might  call  him  a  comfort,  but  not  a  comforter. 
3.  The  office  and  employment  of  the  Holy  Ghoft  :  He  is 
a  comforter :  that  is,  an  advocate,  an  inteceflbrto  fue  for 
us  ;  anejicourager,  and  ope  that  adminifters  confolation  to 
US  ;  and  he  is  an  holy  Spirit,  fo  are  his  comforts,  holy 
comforts.  A'oti?  4.  The  ftability  of  this  blefling;  thathemay 
abide  with  you  forever.  Thebeft  of  our  outward  comforts 
arefudden  flames,  not  lafting flames;  but  theconfolations 
of  the  holy  Spirit  are  ftrongconrolations,they  areabound-i 
ing  confolations,  and  everhfting  confolations;  efpecially 


the  hcly  Spirit  will  be  the  comforter  of  good   men  in  the     ,. .      .    ,  .,         ,■  ,r  ^         c 

day  of  affliaion,  in  the  day  of  temptation,  at  the  hour  of     'ff.°fgl'"-y  with  inylclf  hereafier 

death,  when  all  other  comforts  ffag  and  fail.     Lnftly,  the    I'^I'^^'^^r's  ipir.tual  life  is  derived  f 

additional  title  given   to  the  Holy  Ghoft,  he  is  called  the 

Spirit  of  truth:  parily  in  oppolition  to  Satan,  whoiscalled 

a  lying  fpirit ;  partly  becaufe    he  teacheth  and  revealeth 

the  truth,  leading  his  people  into  .ill  truth,  and  fealeth  and 

cotifirmeth  truth  to  the  foul  of  believers  :  he  is  the  fpirit 

of  truth,%)th  in  his  eflence  and  in  his  operations.     Learn         ^   -     „   .-.        .,_  ,       „      u  r  -,,         >      • 

hence.  That   as  the  holy  bpirit  is  true  in  his  elTence  and    l""^  ''^^  ^P:£"^'"'*"''"  ^  they  fliould  more perfedllyunder- 

nature,  fo  is  he  true  in  his  office  as  a  comforter   to  good     !*."?i'i^l."^^'ll?'.'?:'L'."",.'?'.^^!'*^^!^^^^ 

men;  all  his  confolation   being  real  and  folid,  and  free 

from  impofture  and  delufion. 

18  I  will  not  leave  you  comfortlefs ;  I  will  come 
to  yott. 


ig  Yet  a  little  while,  and  the  world  feeth  incro 
more  :  but  ye  fee  me  :  becaufe  I  live,  ye  fliall  live 
alfo.  20  At  that  day  ye  Ihall  know  that  I  '^am  in 
my  Father,  and  you  in  me,  and  I  in  you. 

Here  our  Saviour  foretells  his  approaching  deai'h;  that 
within  a  little  time  the  men  of  the  world  Ihouldfeehim  no 
more  ;  for  though  he  rofe  again,  the  world  faw  him  no 
more  after  his  death;  for  we  readof  no  appe.iranct  of  him 
after  his  refurredion  to  any,  but  to  his  difciples  only.  In 
deedthehouriscoming  when  the  world  fliall  fee  hini  agnin  ; 
namely,  at  the  day  of  judgment,  when  every  eye  ihall  be- 
hold him  with  terrorand  amazement.  Noti  farther.  The 
confolation  given  tohis  difciples,  Tcflialljee  me ;  andhecanfe 
Hive,  ye  J1} all  live  alfo.  Becaufe  I  am  raifed  from  the 
grave,  I  will  quicken  your  dead  bodies  in  the  grave,  and 
ye  fhall  live  alio;  and  as  I  live  by  my  afcenfion  into  heaven, 
fo  fliall  you,  my  difciples,  live  a  life   of  grace  here,  and  a 

r.  Ij^arn  hence.  That  a 
piritual  life  is  cierivea  from  Chrift,  who  by  his 
Spirit  communicates  a  quickening  virtue  to  ail  his  mem- 
bers ;  Becaufe  be  lives,  ilyeyjholl  live  alfo.  See  how  Chrift 
binds  up  their  life  together  wiih  bis  own !  As  if  he  had 
faid,  "  W'hilft  there  is  vital  fap  in  the  root,  you  that  are 
branches  in  me  fliall  not  wither  and  die."  Laftly,  a  far- 
ther privilege  infured  to  believers  after  Chrift  s  afcenfion. 


and  the  myftical  union  betwixt  Chrift  and  his  nietnb?rs  : 
i^t  thai  day  ye  fliall  inoiu  that  1  ant  in  my  Father,  &c.  The 
knowledge  which  the  faints  now  have  of  the  niyfterious 
and  myftical  union  is  but  dark  and  imperfcft;  but  in 
heaven  they  (hall  underftand  thefe  things  clearly :  Then  a  nd 
there  the  efl'ential  union  of  Chrift  and  hisFather,  and  the 
3  B  myftical 


£83 


St.      JOHN. 


Chap.  xiv. 


m; ftiral  unum  beci.\>een  Chr'ift  and  bfliever:,  will  be  more 
clecrly  uiiderftood,  than  we  arie  capable  to  unJerdand 
thfin  in  tliis  our  iinperft'l  ilatc.  , 

2  J  Ha  that  hath  my  commandments,  and  keep- 
etli  them,  he  it  is  that  loveth  me:  and  hethatlov- 
eth  m'-',  and  be  loved  of  my  Father,  and  I  will  love 
him;  and  will  manifcft  ;nyrtlf  to  them. 

OurbUficdSBvitwrin  thefe  words,  repeats  what  he  had 
brfort  er.ji'ip.ed  at  ver.  i  ^.  namely,  to  eviilence  ihe  (in- 
ceriiy  of  our  love  to  him,  by  ihe  univerl;iliiy  of  our  obe- 
dience to  his  coiiiDiands  :  He  that  hatk  ttiy  commandments, 
ajulkcepithtbtm,  he  it  h  that  hvfth  me.  Where  note;  i. 
The  necffPity  of  knowledge  in  orderuntopradlice..  2.  The 
ncccllity  of  practice  in  order  unto  hnppinefs.  We  mult 
firll  I'.ave  Chritl's  coinniandineiVts,  before  mc  o»n  ktep 
liieiii;  w  e  mull  have  them  lu  our  underltaiidiiigsand  jiidg- 
incnts,  in  cjur  wilU  anviiifTcCtlons;  not  have  cheni  only  in 
cur  eyes  to  read,  in  our  ears  to  hear,  or  in. our  mouths  to 
talk  of  them,  but  to  hide  them  in  our  hearts,  that  we  may 
not  lin  ajrainll  Chrift,  in  the  wilful  violation  of  thf  m.  Far- 
„lher.  We  mull  /a-ff)  as  well  as  have,  thefecominaiidaienrs. 
This  denotes  an  univerCal,  diligent,  and  pcrUcveriiig  obe- 
qiepce  to  '.htm.  Hence  learn,  Th.at  althou;z,hniany  loofe 
pr^fiflors  preiend  to  lov^Chrift,  becaufe  they  hear,  read, 
know,  and  talk  of  his  connnandments  ;  yet  in  Chrift's  ac- 
count none  do  truly  love  him,  but  thole  w  ho  make  confci- 
ence  of  their  obedience  to  him  :  He' that  hath  my  comm'and- 
tttentj^  and  knpcth  thim.  he  it  is  that  l-.vrth  nie.  ■  Note, 
inex,t.  The  gracious  prouiife  ofChrill  to  fucli  as  thus  exprefs 
their  love  to  him  :  ii.  He  fir.ll .be  I'wed  fif  try  Father,  and 
('[."^yi'lf:  And  fli:ill  he  not  be  loved  of  the  Holy  Choft 
too?' res,  no  doubt.  But  why  is  he  not  named  then? 
Becaufe  the  Son  dwdiet'i  in  u;  by  the  Spirit,  and  Ihedihis 
love  abroad  in  our  hearts  by  the  Holy  ([ilioft.  2.  7  ■will 
mar.ifvj}  my/tlf  unto  him;  that  is,  fiich  obtdicnt  chriftians 
fhall  not  only  enjoy  the  fruit  and  bcntfit  of  my  love,  but 
they  Ciall  enjoy  the  fenfe  of  my  love,  and  experience  the 
I'eniible  manifeftations  and  inward  dilFLfionsof  my  love  in 
^heir<>Wh  fouls.'  Lt-arn  hence,  That  the  only  way  to  have 
Chrift  love  us,  and  to  let  out  hiflove  upon  us,  andtokiiow 
that  he  loves  us,  is  to  look  dilij^ently  toourobedienii.il 
•walking  with  him  and  before  him.  We  may  asration;<lly 
think  to  rtlilh  our  bodies  with  poifon,  as  to  eiijoy  the 
manifeftations  of  drift's  love  in  a  way  of  C\n. 

22  Judas  faith  unto  him  (not  Ifcariot)  Lord, 
how  is  it  that  thou  wilt  manifcll  thyfelf  unto  us, 
and  not  unto  the  world.? 

Some  underftand  thefe  words  of  a  temporal  manirefta- 
tion,  and  think  that  Judas  the  brother  of  James,  whofpake 
iliem,  ftill  expeded  that  Chrift  llioiilJ  be  a  temporal  prince, 
and  have  fuch  a  kingdom  as  fiiould  be  confpicuous  to  all 
the  world,  and  therefore  puts  the  qncftion,  How  he  could 
poUibly  fiiew  himfclf  tohisdifciples,  and  the  world  not  fee 
him?  Others  underftand  it  of  a  fjiiritual  manifeftation  ; 
as  if  he  had  faid,  "  Lord,  who  or  what  are  thy  difciples, 
that  \vc  (houid  enjoy  more  fpccial  manifeftations  of  thy 
love  to  lis,  than  to  the  reft  of  the  world  i  Why  fliould  we 
be  dignititd  by  fuch  diftinguifliing  favours  above  others? 


learn,  ik  That  tlierciji  real  difFcrcnc* pot  byChriftbfc- 
twjxt  his  pwn  children  and  the  world,  in  the  matter  of 
fpccul  manittftaiioa.'  2.  That  there  being  no  caufe  from 
the  creature  w  liy  Clirill  fticuld  m:ike  this  diftiirence,  his 
difcriminHiiiifT  grace  isinattcr  of  great  andjuft  admiration. 
Well  might  the  apoflic  out  of  a  dtep  admiration  lav,  Lcrd 
buw  is  it  tii0t  thuurmllt  manijifl  thyjdfurjto  ut,  and  mt  urt' 
to  the  -worlJ.  i  . 

e^iiJ'efuS  anfwtred  and  faid  qtito  him,  If  a  man 
love' me,  he  will  keep  mjr  »vo»idsi  and  my  Father 
will  love  him,  and  we  will  come  unto  him,  and 
make  our  abode  with  him.  24  He  that  loveth  me 
not,  kccpeth  not  my  fayings  :  and  the  word  which 
you  hear  is  not  mine,  but  the  Father's  which  fent  mc. 

Cl>fervehere,Y{ow  our  Saviour  ftill  goes  on  to  direA 
and  encourage  his  diftiples  to  evidence  the-  iincerity  of  their 
love  to  hisperfon,  bythc  univerfality  of  their  obedience  to 
his  commands;  and  tells  ihein  how  great  their  advantage 
wuulfl  be  by  I'o  doing.  For,  firrt,  'The  Father  luoulJ  kve 
them  ;  that  is,  manileft  his  favour  to  tiiem  in  farther  dif- 
penfations  of  grace  and  comfort.  Learn  thence, -That  all 
the  manifeftations  of  divine  love  to  the  fouls  of  believers, 
depend  upon  their  clofe  walking  with  God,  in  the  paths  of 
hoLinefs  and  ftriJt  obedience  .Secondly, /I'd"  lu  ///  make  our 
al'ode  -with  him.  He  (hall  have  Father  and  Son's  company. 
An  allulion  to  a  parent  th.it  has  many  children;  he  will 
be  fure  to  live  with  them  that  are  moftdutiful  to  him,  and 
m<<ft  obfervient  of  him.  The  expreflion  of  making  their 
abode  with  U":,  denotes  that  fweec  and  intimate  felluwfliip 
w  hich  Ih.iU  be  betwixt  God  and  us,  and  the  perpetuity  and 
conftanty  of  it  at  all  time?:  till  we  are  taken  up  by  him 
into  heaven,  he  will  make  his  abode  with  us,  by  the  in- 
dwelling prelence  cf  his  lioly  Spirit,  the  graces  and  com- 
forts whereof  fhall  abide  with  us  for  ever.  ,       % 

25  Thefe  things  have  I  fpoken  unto  you,  being 
j«/ prefent  with  you.  26  But  the  Comforter,  -whick 
is  the  Holy  Ghofl,  whom  the  Father  will  fend  m 
my  name,  he  (hall  teach  you  all  thmgs,  and  bring 
all  things  toyOur  remembrance,  whatfoever  I  have 
ftiid  unto  you, 

?lere  we  have  a  repeated  prbmife  of  the  million  of  the 
Holy  Ghoft, called  The  Comforter,  and  his  fpecialofRce  de- 
clared  ;  namely,  to  teach,  and  to  bring  to  remembrance 
what  Chrift  h.id  taught:  Hefia/l  teach  you  all  things,  As 
the  Spirit  of  Go^^isthe  great  comforter,  fo  he  i;  the  fpe- 
cial  teacher  of  his  children  ;  he  teachethcondelcend.ngly, 
ftooping  to  the  meaneft  capacities ;  he  teaches  efficatioufly, 
incliniiigthe  heart  to  receive  inftruftlon,  as  wtU  asopeniivg 
the  ear  to  hear  it ;  he  teaches  plainly  and  tlearlv,  ynerring- 
lyand  infaliably  ;  he  is  truth  iiftlf,  therefore  bisteachings 
are  moft  fure.  And  as  the  holy  Spirit  is  the  faints  teacher, 
fo  he  is  alfo  their  remembrancer  :  He/halt  bring  alt  things 
toyour  remembrance  ;  that  is,  all  truthsneedful  tobe  known, 
and  necefl'ary  to  falvation.  Here  n.te,  That  the  holv  Spirit 
teaches  nothing  bui  vvhatChrift  t.^ught ;  the  Spirit  leach- 
.  es  in  the  word,  and  by  the  word,  but  never  teaches  any' 
thing  contrary  lo  the  word:  He/ball  teach,  &c. 

27    Peace 


Chap.  xv. 


SrJ^  Ji  O    H,  N. 


379- 


27  Peart  I'lcavc  with  you,  my  peace  I  give  unto  '  pafs,  that  when  it  is  come  to  pafs.  y^.  mivjht  b;ilicve;^ 
you:  not  as  the  world  giveth,  Igive  unto  you.    hit    30   Hereafter  I  will  not  talk  much  ft'itli  jjou  :'  for 


not  your  heart  be  troubled,  neither  let  it  be  afraid. 

A";  if  our  Lord  had  faiJ,  "  Whatever  outward  trouble 
the  world  gives  yo;i,  be  nor  afr.iid  of  it  befDre  it  cone, 
«(«•  troubled  at  it  when  it  is  come,  for  I  will  gi.e  ydu  in- 
•ward  pe.ice  in  the  inidll  of  all  your  outvard  ironhlea  : 
Not  ar  the  uudili.' i^iuelh,  give  /  unto  you."  Wherenotfy 
That  Chrift's  peace  is  vddly  rlitfcrcnt  from  tli.H  peace 
which  iigiven  or  enjciyed  by  the  woj  Id  ;  the  kvdiI]  may 
widi  peace,  yet  never  intend  it  ;  .or  '.hey  may.  wilhit, 
yet  not  be  able  to  give  it ;  but  Chnft'.  pcice  i»  real  and 
effciftual,  folid  and  fubftantial ;  the.  NAiorld's  p*ate.  is  only 
a  freedom  from  outward  trouble,  but  Cluilt's  peace  is  a 
deliverance  from  inward  j;uilt  ;  and  thi.u<;W  ic  ddth  not 
give  us  an  exemption  from  outward  troubles  yet  it  ijives 
us  a  lanct  fied  ufe  and  improvement  of  them,  iiiul  ^flares 
u$  of  a  joyful' iflue  and  deliverance  out  of  thei;i. 

28  Ye  h.ive  heard  hou'  I  faid  unto  you,  I  go  a- 
way,  find  cosnc  again  unto   you.     If  ye  loved  me,. 


the  prince  of  this  world  cometh,  and  hath  nothing 
in  rac.  31  But  that  the  world  may  know  that  I 
love  the  Father  ;  and  as  the  Father  gave  me  com- 
mandment,'even  fo  do  I.  Arifc,  and  let  us  go 
hence. 

The  time  of  our  Saviour's  death  U'nv  nearer  and  nearer, 
approachinff,  lie  prepares  the  evp!.c>.ition  of  his  difciplej. 
for  it,  becaul'e  evils  th.it  fnrpiifc  its  fuddenl/j  liofink  our 
fpirits  f.idly  ;  wheita.  whit  w-  fear, for  tliitwe  prepare. 
Acctirdinglv  our  Lord  arm-,  his  di'ciples  .iga.inft  all:dif- 
q  jic  tude,  »nd  overwhclmvr.g,  lorrp.v  for, his,  d^Arture 
fron».iHe;n  ;  /  hijpe  toU  yon  bfore,  that  xu/):-ti,ii  ernes  to 
puf',  ye  mhiht  heiirvi  :  that  is,  be  alTiired  that.I  am  nj: 
mere  man,  but  truly  and  really  God,  and  depend  upon  nje 
for  lite  and  falvqtion.  2.  How  our  Saviour  points  out  the 
caiife  of  liis  fu.F.r.uj  ;  na.n 'ly,  Satan  and  liis  inibutnent<: 
Thf  p-  nceof  tb'ii  vj'j>  Id  cometh  ;  thic  is,  by  JuJas,  tlie  fol 
cliijri,  and  the  hijih  ;>riefts  :    But  he   ()aih  wthjtig^  i.i  me ; 


ye  would  rejoice,  becaufe  I  faid,  I  go  unto  the  Fa-     thuas,  "He  wili  aid  110  fui  or  coriuption  in  ine  to  fide 
titer  :   For  my  Father  is  greater  than  I.  with  his  temp:  i:io.i,  pr  no  j^tijlt  upon  me  td.giye  him  any 


Th.it  the  diOriples  of  Chrift  might  neither  beoverfet' 


ajvantnie  aj^nnll  ine,  for   )  fliall  die  as  a  ptrfeftly  inno 

.  ,  -  ,    ,       ,.,-.,,        ,,     ,  ,  tent  ivrl'o:)  "    .Chrirt,  in  fiifTi'rini!  for   our  fins,  di.l  not 

V,  tthfear,,  nor  overwhelmed  with  gnef,  hetelh  them  that  „,,,^  '_.^„^|,^^  ^^,,  .^e  wrath  of  Cod,  but  with  the  rage  of. 

they  ought  to  entertain  the  ttews  of  his  dep.rtitre  rather  „,,;.  ^„j  ^,'-,^  ^  ^jf  ,^^       ,^^,  3nj  policy,  .ill  the  ma 

w.th  joy,nnd  exultation,  than  with  forrowand  d.jettK'm  ;•  ,,^,   ,„,,  ,,^,,        /  Sa;an,"^:.nnot    p.wa.l    a^ainftCiirilt, 

Ifyel^ri'edme.yewmd.,rejn,ceb,c^^^^^^    I  gn  io  the  Father.  ,„,  fanh.r  than  he   voluntarily    yields    and  ruhmits  hitr.- 

T  rue  love  to  Chnft  will  make  us  rejoice  ,n    his  advance-  ,;.„-  ^,„„  j^  ._  y-,^      -^^.^  „/,•/,;/.„,,/./  cometh,  but  UaW «■>.. 

nienrand  exaltation   although  ,t  be  ourown  d.fadvantage.  ^^^■      ,„  ^,_         /,,^j  i^  ,..,,  chrKt's  love  and  obedience 

Thele  words,  My   Father  u  greater  than  I,    nuift  be  un-  ,^,,,13  Fatlier    thut  carried  him  forJi  fo  cheaifuHy  to  the 


derftood  with  reference  to  his  human  nauireas  Mediator 
for  fo  was  he  the  Father's  fervant,  and  the  Father  ,as 
_  God,  was  greater  than  he  as  man.  Again,  the  Father 
may  be  faid  to  be  greater  than  Chrift,  in  regard  of  his  pa. 
tfrniiy,  as  being  ihefi'initain  of  the  Deity;  theF.itheris 
of  himfelf,  but  the  Son  is  begotten  of  the  Fath'r  ;  but, 
being  of  the  fame  fubftnnce  with  the  Father,  he  is  con- 
fequently  God,  as  the  Father  is  God;  for  the  inequilitv 
arifci  not  from  the  effence,  but  from  the  order  and  man- 
ner of  fubftance.  Thus  the  Fi/ther  vjas  greater  than  he; 
Greater  th.-.n  he  as  his  original,  the  Son  being  b'uotten 
by  him  ;  and  greater  is  he  that  gives,  than  he  that  re- 
ceives, but,  as  to  his  eflence,  they  are  both  one  God,  and 
fo  equal.  Three  ways  the  Father  wasgreater  than  Chrid; 
1.   With  refpcdl  to  his  human    nature.      Who  can  doubt 


woik  of  I'uiferings,   fupporied  him  under  it,  and  carried^ 
hiiii  throiight  it :  The  worlJ  may  krio-M   that  I  Iwe  thi  Fn.^ 
thc-r,  an.i  as  the,  &c.   True  love:  to  God  will  draw  all  men 
to  obedience  in   the   hordi-ft   fervice  and    fufferings  ;  the 
grand  motive  of  ChrilVs  fulfcrings  waj  love  to  hib  Father 
obedience  to  his    cumni  inds,  and   a    regard  10  his   glory. 
Lord,  let  thy  love  and  obedience  to  thy  Father,  in  all  thy 
fufferings,  be  the  fubjett  of  our  admiration,  and  t!ie  m.it-. 
ter  of  our  imitatign  alfo.     As  the   Father  gives  us   cpnJ->' 
mandment,  fo  let  us  always  do. 

C  H  A  P.      XV. 

AM  the  true  vine,  and  my  Father  is   the  huf- 
bandman.      2    Every  branch  in  me  thatbeareth 


1 


butadependant  creature  isinfcrior  to  that  almighty  Being    not  fruit,   he  taketh  aw.ay  ;    and  every    brmch    that 
that  made  him?    2.  Withrefpeft  tothecternal  generation    beareth  fruit,  he  ptirgeth  it,  that  it  may  bring  forth 
of  his  divine  perfon  ;   as  he  was  begotten    of  the  Father,     more  fruit, 
who  is  therefore  called  the  fountain    of   the  Deity.      3. 
With  refpeft  10  his  office  as  Mediator,  for  thus  he  was  the 
Father'.s  fervant.     O  wonderful  condefcenfion  !  that  the 


Ohfrrve  here,  How  our  blefTcd  Saviour,  under  the  mcta. 
phor  oFa  vine,  elegantly  fets  forth  himfelf  in  his  rcl.ation  to 
his  vifiljle  church,  fhewing  under  that  fimditude,  what  his 
P'ather  meant  ti.  do  with  juiias,  and  ail  unfruitful  brsnchc* 
like  unto  him,  even  take  them  avay;  cut  them  cff,  and 
throw  them  into  the  fire  :  hut-Inch  as  are  fruitful,  hepurges 
by  his  wor<i  and  Spirit,  by  ordin^mces  and  providence:,  by 
mercies  and  .icticirs,  that  they  in.iy  be  more  abpondingly 
andidiidiiigly  fru'tful.  /.Ctirw  hei]ce,i .  That  Jefus  Clinit 
S9  And  now  I  havr  told'  ;^u  •  before- it  comcto  in  his  olfi;e  for,  snd  relaiiou  to  his  {>eople,  doth  moft  fi  ly 

_j    B   i  rcfemblc  . 


eternal  word,  v^tho,  as  fuch;  was  equal  with  the  Father, 
fhould,  in  conipalfion  tons,  accept  a  fbtion,  and  fiillain  a 
charricler.in  which  the  Father  wasgreater  than  lie!  now, 
thoiifib  under  each  of  t.hefe  confiderations,  God  the  Fa- 
ther i-  greaten  than  the  Son,  yet  none  of  them  are  incon- 
IjJtent  with  (ht  Sons  being.God  by  nature. 


3fio 


Sr. 


J    O    IT    N, 


CntiV^vr. 


refcmble  a  vine.     A?  the  vine  is  weak,  mean,  and  Anall  in   npw  in  tljis  third  vcrfc  Chrift   tell*  his  dirciples.which 
outward  appearance,  not  like  the  cedar  for  height,  or  like   number  ihey  were  of:  Now(faith  he)yc  are  clean  through 
the  oak  for  flrength  ;  fo  was  Chrifl  in  his  (late  of  humilia-    the  word  which  1  have  fpoken  unto  you  ;  that  is,  now  that 
tion  ;  there  was  no  beauty   in  him,  Ifa.  liii.  As  the  vine    Judas  the  traitor,  that  dead,  rotten,  fruitlefs  branch,  is  cut 
is  a  fruitful  plant  though  it  has  little  pomp,  yet  it  has  much    offand  caft  out,  ye  are  all  clean  through  the  rleanfing  power 
plenty,  and  is  only  ufed  for  fruit  bearing,  and  bt^ngs  forth    aud  virtue   of  my   word   and  doftrine.     Learn  hence,  i. 
plenty  and  variety  ot  fweet  fruit  to  make  glad  the  heart  of    That  fuch  as  are  juQificd   by  the  blood,  and  fanftified  by 
man  :   Thus  the  fruits  of  Ctirift's  dea»h,  refurredlion,  af-    the  Spirit  of  Chrill.,  arc  in  ChrlVs  account  clean,  notwith- 
crniion,  and  intcrcedion,  are  many  and  great,  anddelight    (landing  their  many   fpots    and  manifold   imperfeiftions  : 
ful  and  Avcct.   In  a  word,  as  the  fruit  of  the  vine  is  prerfed    Now  are  ye  clean.     2.    That  as  the  blood   of  Chrift  is  the 
that  it  may  be   drink  unto  men,  fo  Chrift  fubmittcd  to  be    meritorious,  and  the  Spirit  of  Chnlt  the  efljcacious,  fo  the 
trod  in  tlie  wincprefs  cf  God's   wrath,  that  thereby  the-   word  of  Chriltu,  the  inltruniental  caufe  of  a  believer's  pu- 
fweeteft  fruit  and  benefit  might  redound  unto  his  people,    rificaiion  and    tlcarfrng  :  Nciu  are  ye  ckan  through  the 
Finally,  as  the  vine  is  the  root  from  which  nil  the  branch-    -Mord  -uihich  I  have  fpt)k:n  unto  yw,     Abide  inme,  and  /will 
es  derive  thtir  nourillimeut  and  fruitfulnefs;  in  like  man-    abide  in  ytu:  That  is,  abide  in  me  nor  only  by  an  outward 
ner  is  Chrilt  the  (lock  iuto  which  all  his  members  are  in-    and  vifible  profelfion,  but  by  a  real  and  fiducial  adherence, 
grafted,  the  root  in  which  they  all  lubfid,  and   tlie  foun-    and  1  will  abide  in  you  by  the  influences  and  operation  of 
tain  from  whence  their  fpiritual  life  and  faithfulnefs  doth    my  holy  Spirit.     The   union    and    onjuncYion    between 
proceed  and  flow.   ^.  That  as  Chrift  is  the  vine,  fo  his  Fa-    Chrift  and  his  members  is  mutual ;  they  abide  in  him  by 
ther  is  the  bujlandman  ;  he  ingrafts  and  implants   all  the    faith  and   dependance,  and  he  abidcth  in  them   by  the  in 
branches  into  this  vine  ;   the  plants  ofrighteoufue^  are  of    dwelling  prelenceof  his  grace  and  fpirit :    /IbiJe  in  me,  and 
his  own  planting,  he  takes  notice  what  iti>re  of  fruit  every    J  viill  abide  ix  you.     Farther,   The  reafon   which    Chrift 
branch  doth  bring  forth,  and  it  is  his  daily   care  to  drefs    gives,  why  they  (liould  thus  abide  in  him  ;  beciufc  with- 
and  dung,  to  purge  and  prune,  to  fupport  and  (helter  his    out  union  with  him,  without  intercft  in   him,  without  in- 
vineyard,  that   it  may  bring   forth   fruit  abunJantly.   3.    fluences  of  grace  derived  from  him,  they  could  bring  forth 
That  there  nre  two  forts  of^  branches  in    this  vine,  (ome    no  fruit  of  him,  nor  do  any  thing  that  is  truly  acc<  ptible 
fruitful,  others  unfruitful,    fome   h::ve  the   vifibility,  but    and  well  pleafmg  to  him  :  Js  the  branch  cannot  beur  fruit 
not  the  reality  of  branches,   fome  are   branches  only    by    cfiifelf,  except  it  abide  in  the  vine,  no  mon-  can  ye,  except 
external  proielhon,  others  are  fo  by  real  implantati  on.  4.    ye  abide  in  me  ;  for  -wiihcut  me  ye  can  do  nAinng  .•  That  is. 
That  tlie  true  touch-ftone  whereby  to  difcern  one  fort  of   .'As  branches  fevered  from  the  vine  cannot  live  and  bear 
branches  from  another,  is  not  by  the  fair  leaves  of  profefli-    fruit,  To  neither  can  Chriftians  feparn'ed  from  Chrift,  and 
on,  but  by  the  (ubft.intia!  proofs  of  an  holy  and  righteous    withou:  deriving  virtue  from  him,  do  .iny  thing  fpiritual- 
convtrf.ition.  <;•  That  in  the  moft  fruitful  branches,  in  the    ly  good  and  weU-pleallng  in  the  fi>';ht  of  God."     Learn 
beft  and  holiell  of  chriftian's,  there  remains  much  corrup-    hence,  That  not  only  uuregenerate  men  do  labour  uiider 
tion  to  be  purged  out,  in  order  to  fiuureand  farther  fruit-    ,„  impotency  to  that  which  is  ip.ritually  good,  but  <=  vpo 
fulnefs.   6.  That  the  hufbandman's  hand,    (God  the  Fa-    difciplesthemfelves,  without  daily  dependaice  upor  Chrift 
ther's)  manages  the  pruning  knife  of  affliftion,  in  order  to    and  without  conftant  coinmuaicatiort  of  grace  Uoni  him, 
his  people'i  improvement  in  grace  and   holinefs  ;  he  h.id    can  do  nothing  in  a  lively  arid  acceptable  way  and  manner 

riiher  fee  his    vine  bleed,    than   fecit   barren.     Laftly,  - '        "  u,.  ._« 

That  fuch  branches  as  after  all  the  hufbandman's  care  and 
coft,  reiuaineth  unfruitful,  (liall  be  finally  cut  olf  and  caft 
away,  as  was  Judas  here;  who,  in  this- difcourfe  of  our 
Saviour,  feem^  particularly  and  efpecially  to  be  airapd  at  : 
He  was  a  branch  in  him  that  bare  no  fruit,  who  was  (liort- 

]y  after  taken  away,  and  went  to  his  own  place.  i.u,^  ..^.. ..,  •-- -j r. 

3   Now  ye  are  cle.n  through  the   word  which  I    to  chriftianity  ;  in  both  relpeds  m^glu  Cia.ft  truly  fay, 
have  fpoken  unto  you.      4  Abide  it.  me,  and  1  m    ''''"'->"  ->^  can^o'.oth..,s- 

vou.  As  the  branch  cannot  bear  fruit  of  itfelf,  ex-  6  If  a  man  abide  not  m  me,  he  is  caft  forth  as  a 
cent  it  abide  in  the  vine;  no  more  can  ye,  except  branch,  and  is  withered ;  and  men  gather  them, 
ye  abide  in  me.  5  I  am  the  vine,  ye  are  the  bran-  and  caft  than  into  the  hre,  and  they  are  burned. 
chcs-  he  that  abidcth  in  me,  and  I  in  him,  the  Here  our  holy  Lord  diltovcrs  the  fsd  and  deplrrable 
famebrin.^cth  forth  much  fruit:  for  without  me  condition  of  fuch  protXlors,  who.  pretending  relation  to 
V  "     .1  ,,,  ,  Chrift,  do  yet  bring  no  fru.t  unto  hira  ;    he   calls   them 

ou,;,.,.!  ,!„„  .,,.1  vifible  proWHon  o„lv,  o<h  ers  ,h».  «.    P""!"S" '^  ''"■"S J^;"''     „  ?"  ^J  "'^l,  „aces. 
rp,ri,„.ll,,„Er.ruJi„,„hi«,«.lb,i.8forhn„.hfta,,i.x™eC,.^^A,^^^ 

teU 


g  Ml  a  lively  and  acceptabh 
unto  him  :  JVithout  me  ye  can  do  nuih-np ;  you  that  are 
branches  of  me  the  true  vine.  As  cluiftians,  without  me, 
that  is,  without  my  fpirit  .ibidir.g  in  you,  and  uniting  you 
to  me  vour  head,  you  can  do  nothing  acceptable  to  me,  or 
worthy  of  my  goVpel.  Again  :  As  apoftles,  it  may  de- 
note, that,  wirhout  the  f^'fts  and  powertul  affiftance  of  the 
holy  Spirit,  they  could  <! '  uothmg  to  convert^  the    world 


Chap,  xv- 


St. 


JOHN. 


381 


off,  and  at  the  great  day  thpangels  willgatherthcfc  fruit- 
Jefs  branches  togtther,  and  cjft  them  into  hell  fine. 

7  If  yc  abide  in  me,  and  my  words  .ibide  in  you 
yelhall  aflc  what  ye  will,  and  itlhail  be  done  unto 

IVole  herei  !•  A  glorious  privilege  declared:  J/kvjhatye 
"will,  itfij/l  be  djne  unto  you:  Not  that  we  are  hereby  war- 
ranted to  aflc  Aliat  we  pleafe  at  God's  haud,  but  our  will 
mull  Sis  liipi:p4Sy  ;he  word  and  will  of  God  ;  we  muft 
pray  in  faiih,  and  in  ihe  name  r.nd  meditation  of  Jc-lus 
Chrid.  with  a  firigle  eye  at  tlie  glory  of  Gw:J  .  2.  The 
condition  upoT  i\-h:ch  this  pri-  ilege  is  a-.-ainable  :  ff  ye 
ahide  in  mt,  an  J  my  '.uorJs  ubuU  in  yiu  ;  that  is,  practically 
and  expsriraentally.  If  tny,  doctrine  wnd  coinniand  abide 
in  your  heart?,  and^ifi')i>f-j  you  to  an  holy  fruitfulnefs  in 
your  li'es,  then  fliall  ail  v  our  jtiil  rcqiielli  be  granted. 
Learn,  That  fuch  as  by  faith  embrace  tjit:  proniires,and  by 
obedience  live  rp  toiheprcccjii-.oi'ihe  golpel  may  in  prayer 
hu.Tibly  alk  of  God  what  they  will,  wiiii  a  due  fabmiirion 
to  the  wifdoui  and  will  of  God. 

8  Herein  is  my  Father  glorified,  that  ye  bear 
much  fruit,   lo  fhall  ye  be  my  dil'ciples. 

Our  Lord  here  exhtwts  his  followers  to  an  holy  fruit- 
fulnefs  in  good  works  \iy  a  double  argument.  One  drawn 
from  the  glory  of  God  :  Herein  is  my  Father  gl'jrijied  : 
1  he  other  from  their  own  advantage:  Sofnallye  be  my  dif. 
ciples.-  That  is,  hereby  ye  fijall  evidence  and  prove  your- 
fcives  to  be  ray  difciples.  Learn  hence,  That  a  chriftian's 
abounding  fruitfulnefs  in  good  works  willabundmtly  con 
duceto  the  honour  and  glory  of  God,  and  alfo  tohisown 
peace  and  coni/ori,  by  being  the  btft  evidence  of  his  dif- 
ciplelhip. 

9  As  the  Father  hath  lOved  mc.  fo  have  I  loved 
you :  continue  ye  in  my  love. 

Lorn,  what  3  comparifon  is  here  !  As  the  Father  hath 
loved  me,  fo  have  I  loved  you  :  He  doth  not  f.iy.  A?  the 
Father  hath  loved  me,  fohave  I  loved  him  ;  but  fo  have  I 
loved  you  ;  but,  j^j  the  Father  !  It  is  vcibiim  dika'onu,  a 
word  importing  dearnefs  of  affection  :  Nor  doth  he  Jay, 
The  Father  hath  loved  me,  and  I  love  you  ;  but,  /]s  the 
Father  hath  i:ved  mt ,  fo  have  I  Iwed yiu  ;  Nor  doth  he 
iay,  As  the  Father  hath  loved  me,  fo'u.7/  Hove  you  ;  but 
Sohave  I  loved  yon.  Thisfliews  the  priority  of  Chrifl's 
love,  tliache  loved  us  firit,  and  alio  denotesthe  invintib'.e 
coniiancy  of  his  love,  and  theindnbitablecertainty  thereof: 
/  have  liyvedyiu  ;  Follow  me  from  heaven  to  earth,  and 
from  earth  to  heaven  again,  and  you  will  find  thir  every 
ftep  I  have  taken  hath  been  in  love.  Learn,  i .  That  the 
Lord  JefusChrifthath  given  full  and  ample  demonftration 
o.*  his  great  and  wondert'uliove  unto  his  church  and  people. 
2.  Tha  it  is  the  duty,  and  ought  to  be  thefmgnlar  care, 
of  every  chri'tian,  to  preferve  the  fweet  fenfe  and  inward 
diffulions  of  Chrift's  love  in  their  own  fculs. 

JO  Ifyekecpmy  commandments,  ye  fhal]  abide 
iji  my  love  :  even  as  I  liavekept  my  Father's  com- 
aundtr.siiLs^  and  abide  in  h\i  lov;. 


Chrift  had  told  his  difciples  in  the  foregoing  vcrfe,that 
he  had  Irced  them,  even  as  his  Father  had  loved  him  :  That 
is,  with  an  eternal  love,  with  a  real  and  operative  love, 
with  an  immutable  and  conftant  love.  In  this  verfe  he 
dircdts  them  how  they  miy  continue  in  the  lenfe  of  hi» 
love  ;  namely,  by  their  conflant  obtdlencc  to  his  com- 
mands, as  his  obedience  to  hi'  Father's  commands  had 
lecurcd  h'ni  a  continumre  in  his  Father's:  J/ye  keep  my 
commandment s ,  yejhall  .'tbide  in  his  live  .•  That  is,  in  the 
fenfe  of  ray  love,  and  under  the  fweet  apprehenfions  of  it. 
Learn  hence,  That  as  our  obedience  to  Clirifl  is  the  befl 
evidence  of  oar  love  to  him,  Co  is  it  the  beft  mean  to  pre- 
ferve and  ktcpusin  the  fenfe  and  afTurance  of  his  love  to  Us, 

11  Thefc  things  have  I  fpoken  unto  you,  that 
my  joy  might  remain  in  you,  and  tliat  your  joy 
might  be  full. 

In  thffe  words  our  Saviour  declares  the  ground  and 
reafon  wiiy  he  did  lb  earneftly  prefs  and  urge  the  duty  of 
being  univerfally  fruitlid  upon  his  difciples,  and  that  was 
twofold:  1.7  hat  his  Joy  might  remain  in  them;  that  is,  that 
the  joy  which  he  had  in  their  holinefs  and  obedience  might 
remain  with  him  ;  nothing  is  more  defired  by  Chrifl,  than 
that  he  may  have  cauie  continually  to  rejoice  in  the  faith 
and  truitfolnefs  of  hi^  people.  2.  That  their  joy  in  him 
niinht  hefuU.  This  latter  arifes  from  the  farmer  ;  ourjoy 
in  Chrirt  refults  from  Chrifl's  joy  in  us  ;  hisdclight  in  us, 
caufes  us  abundantly  to  delight  in  him.  Learn  hciice,that 
nothing  is  more  cleared  by  Chrift,  than  that  the  joy  ofhis 
people  fnou'd  he  a  full,  folid,  conftant,  and  uninterrupted- 
joy.  t,  1  hat  the  only  way  and  mean,  in  ord'T  thereunto 
is  by  an  holy  frniti'ulnefs  in  good  works  :  All  thefe  things 
have  J /poken.  Sec.  The  obfervation  of  God's  conimand- 
njcnts  does  give  a  chriftian  here  the  fullefl  snd  moft  per- 
fect joy. 

12  This  is  my  comraandmcnt,  that  ye  love  one. 
another  as  I  have  loved  you. 

Our  Lord  had  often  in  this  farewel  fcrmon  ofhis  fohis 
de.-ir  difciples,  preJTed  upon  them  the  duty  of  loving  one 
another,  chap.  xiii.  xiv.  And  yet  here  he  enforces  j: 
again  from  his  own  example  :  /?/  I  have  loved  you,_/'jlove 
you  one  another  ;  that  is,  as  truly  and  fincerely  for  the- 
manner,  though  not  in  the  fame  proportion  and  degree. 
Leicrn  hence,  That  for  the  difciples  of  Chrifl  to  love  one 
another  upon  fuch  grounds,  sud  in  fuch  away  as  beloved 
them,  is  that  -A-liich  his  heart  dclires,  and  is  very  much  fet 
upon.  2.  That  Chrift'iloveunto  unbelievers  is  both  an 
obligation  unto  mutual  love,  and  alio  a  pattern  and  example 
for  it.     This  is  vry  commandment,  that,  &c. 

13  Greater  love  hath   no  man  than  this,   that  ?. 
inau  lay  down  his  life  for  iiis  friends. 

Here  our  Saviour  gives  his  difciples  an  evidcnceo,'  the 
greatneCs  of. his  love  unto  them  ;  namely,  in  his  readinefs 
to  lay  down  his  life  for  theuj,  which  is  the  higheftexpreU 
fnm  oflovc  to  ourdearef^  friends,  becauleiir'c  is  the  greatcf: 
earthly  bltlilng.  Lei^rn  hence,  thatChrilt's  love  inlayiii? 
down  his   life  far  his  people,   was  a  match  kfs   love;   Ui 

%h;.'.t 


•383 


St.      J    0    H VN. 


CilAP.    XV. 


wliiJft  They ,«  ere  enemies  to  lun\,  he  had  9,friendl/  rcfptft 
tor  thcnii  a'>J  never  cealV  X'.W  he  li^d  br«  Ught  .tbeiu.iintd 
a  covtuiin  of  friendUiip  with  binjfelf;  >,; 

14  Y<^are  my  friends,  if  yedowhatfoeter  I  C6m- 
rnandyou. 

Here  Chrill  invites  his  ppople  to  obeHienre,  by  the  ho- 
nour^b'e  title  of  friends  :  Ye  ore  my  fricn  ds.  |.  Actively, 
you  will  declare  and  nianiftA  yoiirlelves  to  be  niyfnends. 
2.  Pjlliv'cly,  I  will  declare  myfelf  to  lie  your  frien'l.  lAorn 
hence,  i.  Hv»*'  t  indcfcendinfr  is  the  love  of  ClirHl.in  call- 
jr.g  his  fervanis  by  (he  name  of  friends.  2,  Ho\(v  glorious 
is  the  believers  relation  to  Chrill,  in  bcinjj  one  of  bis 
frienJ^.  3.  How  grateful  is  oijedince  to  Cbriil.fpeinj;  it 
dignifies  the  prad:lers  of  it  witli  the  title  of  his  friend:. 
4.  Our  conformity  to  Chrift  confifts  not  fo  much  in  imi-  ' 
tation  of  what  he  did,  as  in  obedience  to  vvbar  he  pre- 
I'cribcd.  Some  aftions  of  Chrift  are  inimiiable,  but  sU  his 
connnands  are  obeyabte.  5.  That  noiliing  (li.irt  of  an  . 
humble,  uniform,  chearfni,  and  conftant  obedience  to  the 
connnands  of  Chrift,  will  evidence  the  truth  of  our  rela- 
tion to  him,  and  the  (incerity  of  our  friendfhip  with  hi4!)  : 
Then  only  are  ye  my  friends,  -when ye  fh  'juhutcver  1  com- 
tnandyiu, 

15  Henceforth  I  call  you  not  fervants,  for  the 
fervant  knoiveth  not  what  his  Lord  doeth  :  but  I 
have  called  you  friends;  for  all  things  that  I  have 
heard  of  my  Father,  I  have  made  know^n  unto  you. 

By  thefe  words  Chrill  declares  the  reafon  why  he  was 
pleai'ed  to  change  hii  (tile,  and  call  hisdiiciples  friends  in- 
ftead  of  fervants  ;  namely,  becaufe  of  his  communication 
of  fecrets  to  them,  which  fervants  are  not  admitted  to  the 
knowledge  of:   Henceforth  I  call  you  not  fervants  ;  that  is, 
HOt  mere  fervants  ;  not  that  they  were  to  be  exempted  from 
obedience,  (for  that  is  called  for  iu  the  foregoing  verfej  but 
Chrift  treated  them  now  with  the  kindnefs  and  familiarity 
of  friends ;  being  about  to  leave  them,  he  utibofom?  hitn- 
felf  unto  them,  laying,    All  things  that  J  have   heard  i>f  my 
Father,  1  have  made  known  unto  you.     Not    as  If  Chrift 
had    comnnmicated  the  nifinite   treafures  oi  kno\\  ledge  to 
them   which  ihe  Father  hath  imparted    to  him  ;     but  he 
fpeaks  ht-re  as  the  prophet  of  his   church,   that  as  iuch  he 
liad  revealed  all  things  needful  for  them  to  know  in  oriler 
jofalvation,  all  things  belonging  rotheircafe  and  ftate;as 
acounfellor    doth   not    impart  all    his  knowledge  to    his 
clients  ;  but  all  that  is  neceffary  for  his  client  to  undcrftand 
and  know,   that  he  makes  known  unto  him  relating  10  his 
own  cafe.     Learn  hence,  i.   That  all  Chrift'sdifciplesare 
his  fervants,   and  all  his  fervants  arc  his  frientls,  in  regard 
of  intimate  communion  and  tender  ufage:  Ht  nee  forth  I  call 
yt.u  not  fervants,  hut  friends.      And  after  his  refurrcdlion, 
he  called  them  brethren,   John  xx.    17.     The  dignity  of 
believers  i?a  growing  dignity,  thelongerthey  follow  Chrift 
ihc  higher  privileges  arc  indulged  to  iheni.      2.   That  all 
Tlie  Fath'-r's  couniel  concerning  onr  falvation,  and  fo  far 
it  is  need'^ul  and  nenflary  for  us  to  know,  is  faithfully  re- 
vealed by  Chiift  so  his  church,   he  being  conftituted  by 
God  the  Father  to  be  the  great  prophet  an<)  inftrujaor  of. 
it:-  AU:hingi,kc.  that  is,  all  things  fi^  for  ihem  at  prcfeiit 


tO;liut>»i ; '  nailiely,  concernir>g  hi»  pafltw,  arteforreftioii, 
afcenfion,  miflion  of  the  Hply,  Giiofti,,fr/umrc  jiadgment, 
and  promiJe  of  eternal  life.  ,  t     ■ 

,  j6  Yc  have  pot  chofen  v^,  but  I, 'have  chofen 
you,  and  ordained  you,  that  yc  fhould  go  and  brjng 
forth  fruit,  and  ihdi  your  fruit  fhould  remain  :  that 
vyhatfoever  ye  fliaJlafk  of  the  Father  in  my  name, 
h«niay  give, it  you. 

Here  our  Saviour  give?  anath''rinft.ince  and  evidence  of 
his  love  10  his  difeiples  ;   he  itlls  Ihein,  thir  hi*  mercy  anirfi 
free  goodnefs  had  prevented  themin  thcireleftion'to  irtet*-' 
na'  falvation,  and  in  their  vocation  un:o  the  <  fBce  of  apof- 
tlelliip  :  Te  have  not  ihofen  me  to  be  v<Hir  Mafter  atitfLorrf' 


hut  I  have  choft-n  you  to  be  my  diftiple  ,  friends  and  fer- ; 
vants.  2.  He  acquaints  them  with  the  end,  defign,'  ancf' 
intention  of  his  chufing  of  them  ;  namely,  ihn'.  they  fhould 


bring  forth  fruit,  and  prefervc  therein,  even  in  all  the 
fruits  of  holinefs  and  obedience,  wliieh  are  to  the  praite 
and  glory  of  God  by  Jefus  Chrift;  /  have  ordamed 
y.u,  that  you  fhould  hring  forth  fruit,  and  that  your  fruit 
f}jould  reiKiiin.  3.  He  directs  thpm,  that  in  order  totheir 
being  fruitful,  they /houldhuve  accel's  to  the  Father  vhron>?h 
him,  for  whatever  they  wanted  and  ftood  in  need  of  : 
lyhatfiiveryefhall  tifk,&:c.''-  -Liarn  hence,  That  all  thcfe 
whiMU  Gild  hath  chofen,  and  called  to  the  knowledge  and 
lervice  of  Jefus  Chrift,  ought  to  make  it  their  care  and  en- 
deavour to  bring  fohh  fruit,' and  to  perfevere  therein  to 
their  lives  end  :  J  have  chnfenyou,  that  ytu  fhould,  lie. 

17  Thefe  things  I  command  you,  that  ye  love 
one  another.  18  If  the  world  hate  you.,  ye  know 
that  it  hated  me  before  it  haled  you.  19  If  ye  were 
of  the  world,  the  world  would  love  his  own  :  but  • 
becauleyeaie  not  of  the  world,  but  I  have  ehoGen 
you  out  of  the  world,  therefore  the  world  hateth 
you.  20  Remember  the  word  that  I  laid  unto 
you,  The  fervant  is  not  greater  than  the  Lctfd.  If 
they  have  perfecutedme.they  will  alfo  perfecute  you 
If  they  have  kept  my  faying,  they  will  keep  yours 
alio.  21  But  all  thefe  things  will  they  do  unto  you 
for  my  name's  fake,  becaufe  they  know  not  him  that 
fent  me. 

Note  here,  i .  With  what  frequency  and  importunity  our 
Lord  inculcates  and  prefles  the  duty  of  mutual  love  upon 
his  difeiples  :  1  command  you  to  hve  one  another.  It  denotes- 
the  great  importance  of  the  duty,  and  ihegre-at  averfenefs 
and  backwardnefs  of.our  hearts  to  the  ]>ertormaiice  of  it. 
And  if  we  confider  the  difciplesas  apoftles  and  miniftersof 
tliegofpel,  it  intin>ates  to  us  the  necellity  of  mutual  love 
amongll  the  di.'penfers  of  the  gofpel.  as  conducing  exceed- 
ingly to  the  w  elfare  and  benetit  of  the  church  of  God, over, 
which  he  hnih  let  them.  2.  The  argument  which  our 
Savicin-  makes  ufe  of,  to  prefs  his  difeiples  in  general,  and. 
his  ininifteri  and  ambsfl'jdor.s  in  particular,  to  love  each 
other;  :md"1hjt  i>,  hrc.infe  the  world  would  certainly  hate 
I  thenv.  learn  hence.  That  the  world's  hatred  of  the  men»- 
bers  and  niinifters  of  Chrjft,iS,  and  ought  to  be,  tfteciued- 

by 


Cha?.  xr. 


St.      J     O    H     Nf. 


383 


by  them  ailronir  argnmfnt  tofxclte  and  perfuade  them  to    tempt    to  anfwer  for,    or  had  not   fo  gre.it  :i    meafure  of 
love, one  another  ;   for  this  is  fuhjoined  ;is  aw  ar(;iifneni  to    any  kind  of  (in  to  ai.fA'erfor,  as  nowihey  have  ;   hu;  w.juld 
prefs  mutual  love, .that  wcare  fureto  uiect  with  the  worlds    h;ive  had    more  to  fay  in  exciife,   or  for  a  cover  for  their 
hatred.     3. ,  The  feveral  arguments  by  way  of  encourage-    fin,  than  now  they  can  :   Dut  noiu  they  have  no  clok.' for  thiir 
mfent  which  Chrilt  propounds  to  comfort  his  members  and  Jnt  :   that  is,   they  are  totally    inexcufable,   and  liave  not 
•  miniiters  againft  the  world's  hatrt-d  :  The  firlt  argument    the  leaft  c(»Iour  or  pretence  for  their  o'.iftinate  unbelief." 
■  is  takenfroni 'lis  ownlot  andafage;  whenhcre  inthe  world    /c;jr«  hence,  I.   That  fms  of  ignorance  are,  as  it  were,  nn 
•he  met  with  the  very  fame  before  them  :  Thif  -ujjtU  hated  fins,  compared  withfin    s  commuted  agj't.'.ll'eht-iml  know- 
mebtftre  Uhjtfd you.  ■iLrnrnhence,  1  hat  hatred  and  per-    ledge.      2.    That  fin  ^committed  againfl  gofpel  light  are  of 
■fecution  from  the  world  need  not  feern  hard  to  the  faint?,    an  henious  nature  and  aggravated  guilt,  ab  Uemgcouimitted 
'if  they  conliJtr  what  a  ftotk  Chiilt  had  before  them  upon    againft  the  very  remedy.     3.   That  thegofpci,  where  it  i» 
hitn  ;  he   is  the  prime  ohjcci   of  the  world's  hatred  and    plainly  preached,  doih  take  away  all  pretence,  and  excufe 
they  who  hate  him  much,  do  hate  his  memb?rs-  more,  be-    trorn  finners  :   Notv  th^y  have  no  cloke  fjr  their  fin. 
,caufe  of  their  bkenefs  to   h.tn,  anxl  refeiublaHce  of  him.  j^e  that  hateth    me,   hateth  my  Father  alfo. 

'A  fecond  argument  of  coinforruniier  the  world's  hatred  is  i c  1  1     j  1  1  ,  1         1  •   u 

rthis,  that  it  will  evidence  they  are  not  ef  the  world,  but  ^4.  "  \  ''ad  not  done  among  thetn  the  works  which 
.chofen  out  of  the  world,  ver.  19.  Becaufe  ye,  &(..  Hence  none  other  man  did,  they  had  not  had  fin  ;  but  now 
7'<ir«,  I.  That  the  children  of  God,  though  in  the  world  they  have  both  feen  and  hated  both  me  and  my 
yet  they  are  not  of  the  worlt!,  they  have  not  the  fpirit  of  Father.  85  But  ihii  cometh  to  pafi,  that  the  wo<d 
the  wo'rldinthem.noristheconverfationofthe  world,  led  miuht  be  fulfilled  that  is  written  in  their  law,  The/ 
by  them.  2.  That  the  difference  betwixt  them  that  are  hated  mc  without  a  caufe. 
of  the  world,  and  thole  that  are  chclen  out  ot  the  world, 

is  of  God's  making:  i  have  chofen  you  out  of  the  ivorU.  Thefe  words  declare  the  henious  nature  of  the  Pharifees 
3.  That  fuch  chnUians  as  are  feparated  frcni-.he  world  in  fi".  '"  haling  and  perfecuting  Chrift  who  had  done  before 
judgment,  affection,  and  pradtice,  mult  for  that  reafon  ex-  'heir  eyes  fuch  works  as  no  man  befide  him,  or  before  him 
pec^  to  be  hated  and  perfecuted  by  the  world  :  Becaufe  ye  ever  did  ;  he  afting  by  his  own  power.  Peter  healed  the 
&e.  The  third  argument  for  confolation  and  fupporc  fame  man.  Arts  iii.  but  it  was  in  the  name  of  Jefus  of  Na- 
under  the  world's  hatred,  is  taken  from  our  relation  to  zareth  ;  but  Chrift  healed  the  fick,  and  railed  the  dead 
Chrift,  as  fervants  to  a  mafter,  Ver.  20.  Remember  that  the  '"  his  own  name,  and  by  a  fpecial  word  of  command  :  / 
firvant'is  not  great sr  than  the  L-jd .-  as  if  Chrift  had  laid  /^7  ""/"  '^f',  ^r\fe  :  Yet  did  the  Pharifees  hate  him  and 
"Is  It  equal  that  you  ftiould  expect  better  treatment  than  his  Father,  according  to  the  predi(aion,  Pfal.  xxxv.  19. 
niyfelf,  either  .ns  to  your  perfon  or  miniftry,  or  that  you  ''^O'  ^'^'^^  ""?  wiihcut  a  caufe.  Which  being  fpoken  of 
fiiould  cxpeft  that  the  world  ftiould  better  receive  your  David  in  type,  received  a  more  eininent  accomplilhment  in 
doctrine  than  it  did  mine  before  ytmV  '  L;arn  hence,  Chrift,  the  Son  of  David.  Zfrto;  thence,  i. That  let  men 
That  neither  the  members  nor  niinifters  of  Chrift  can,  nor  pretend  to  never  fo  much  holinefs  or  refpecl  to  God,  ys: 
ought  to  expeft  better  eiuertainiiirnt  in  and  from  the  world  '^^  'hey  hate  Chrift,  and  defpife  his  gofpel,  they  are  haters 
than  their  Mafter  foumi  before  thc-n:  The  fervant  is  n't!  "f  God,  who  is  one  ineffence  and  nature  with  his  Son  ; 
abuve  h'n  majhr,  nor  greater  than  his  lord.  A  fourth  argu-  ^^^  that  I'ateth  we,  hateth  my  Father  alfo.  2.  That  no 
juent  to  fupporc  them  under  tlie  burden  of  the  worltt'?  miracles  wrought  by  mortal  men  were  ever  comparable 
hatred,  is  taken  from  the  gooduf  A  of  the  caule  for  which  with  the  miracles  wrought  by  Chrift  the  Son  of  God  ;  his 
they  were  to  luffer  :  iiamtly,  for  Chrift's  name's  fake,  ver.    ''"'<'  '""rpaf?  them  all  in  number  kind,  and  manner  of  doing 

thetn;  by  his  own  authority,  in  his  own  name,  and  not  as 
others,  who  obtained  tlieir  power  by  pravcrfrom  God  :  / 
have  done  amonpfl  them  thr  ivorks  -which  wonc  other  man  did 
3.  That  Chrift  having  confirmed  his  doctrine  by  fuch  un- 
paralleled miracles  as  the  world  wasnever  beforeacquaintpd 


27.  jIU  thrfe  things  luill  they  do  unto  you  for  my  name's  fake. 
Hence  learn,  1.  That  it  is  the  duty  of  all,  but  efpecially 
the  minifters  of  Chrift  to  own  the  name  of  Chrift,  to  ftand 
up  in  defence  of  his  nauie  and  truth,  his  glory  and  honour 
what  oppofitiou  foever  they    meet  with  for  the  fame.    ■% 


That  the  great  quarrel  of  the  world  againft  the  diftipresof  ^''•'h.  <^"'h  aggravate  the  fm  of  thofe  that  are  haters  of  his 
Chrift,  is  for  the  name  of  Chrift  :  whatever  may  be  pre-  perfon,  defpifers  of  his  doftrine.andreproachTs  of  his  mi- 
tended,  this  is  the  ground  of  the  quarrel.  •,  ,  •  •  rscles  :  It  being  juft  with  God,  when  me-n  obftiriately  wiU 
,r  .  ,  ,  1  r  1  '  ,  '^'"f  their  eves  and  will  not  fee,  j-udicially  toclofe  their 
22  If  I  had  not  come  and  fpoken  unto  them;  eyes.^and  f.y.  They  (hall  not  fee. 
they  had  not  had  fin;  but  now  they  hare  no  clbke  -' '  -^  n  •  ,  ,  ,  r  '  '  j'  ,  '  t  i.' 
for  their  fin                                           'a         .'.       n  ;^,20  put  when  the  coiiifortpr  is  eome,  whoip  I 

'  ,  ,/    ^  will  fend  unto  you  from  the  Father,  even  the  Spirit 

Thefe  words  are  npt  to  be  underftood  .abfoluteTy,  Hwit  of  truth  which  proceedeth  from  the  Father.he  ih^li 

comparatively;  as  it   Chrift   had  faid,   "Had   not  I  coilie  »  ne       f™»  \     a  if    n,   11  u  .—  .J- 

*™«„  wv  tK»,^  ;„.«.,;.*  ^       .:  j  11        <■      n'  teltJty  ot  me.      sy   And  ve  alfo  (hall  hear  witnefti 

«nonglt  them  m  my  iricarnation,  and  preached  nerfflirall^  ,         ' f  .  /  .-,  „,  ,      .       .       .       ^ 

to  them  the  dodtrine  of  falvaiion,  ind  confirmed  that  t^oc^  becaufe  ye  have  been  with  me  from  the  beginning, 
trine  by  miraculous  operations,  tbey  irjghi  have  pleaded  ,  Here  our  holy  Lord  coniinns  himfelf,  that  though  ha 
ignorance  in  fome  meafure,  and  they  had  not  had  fw  ;  'tliat  had  laid  them  under  many  afperfions  and  fcandal:  from  tie 
is,  they  had  not  had  the  fin  of  unbelief  and   golpel  con-  wurld,  yet  all  thefe  fhould  be  done  away  by  the  coming  of 

the 


3«1 


St.      J     O     H    N. 


•  the  Holy  Sjiirit,  who  fiiould  Jfrftify  of  him,  nntl  make  his 
pcri'un  ami  dtfdrinctobe  acknowledged  in  the  «ori(h;and 
that  ihcy  ihrmlelves  liiould  bear  witnefs  of  him,  who  hwl 
been  wiili  him  from  the  beginning  ;  that  is,  lincc  he  firfl 
t^egan  to  excrcile  his  prophetic  office.  IVoteheTC,  i.That 
Father,  Sen,  and  Holy  Spirit,  are  three  dirtinct  perl'ons  in 
the  Go(!he:jd.  2.  That  the  Holy  Ghoft  proceedeth  from 
the  Father  and  the  Son  :  Here  the  Son  iifjid  to  fend  him  : 
and,  as  to  the  F.ither,  he  is  faid  to  proceed  from  him.  If 
the  Holy  Ghoft  doth  not  proceed  from  the  Son  why  is  he 
called  The  Spirit  of /he  Son*  Gal.  iv.  6.  Why  is  he  faid 
here  to  be  fent  by  the  Son  ?  The  ccmforter  whom  I  will  fend 
unto  you  from  the  Father.  And  if  the  Spirit  doth  not 
proceed  from  the  Son,  what  perfonal  relation  can  wecon- 
ceive  betwi.xt  the  Son  and  the  Spirit?  3,  That  it  is  the 
highelb  dignity  and  honour  of  the  apoflles  andminifters  of 
Chrirt,  that  the  Spirit  beareth  no  teftiinony  unto  Chrift, 
but  with  and  according  to  the  teftiniony  given  by  them  ; 
for  here  is  conjoined,  he  fhcll  tejfifyf  rie ;  and yefljcJl  alfa 
'bear  witn-fs,  'wh'j  have  been  viith  mefrcm  the  iieginuing. 

C  H  A  p.     XVi. 

THESE  things  havelfpoken  unto  you,  that 
ye  fliould  not  be  ofFeiided.  2  They  fhall  put 
yeuout  of  the  {ynagogues  :  yea,  the  time  cometh, 
that  u'holoever  killeth  you,  will  think  that  he  doeth 
God  fen'ice.  3  And  thefe  things  will  they  do  unto 
you,  becaufe  they  have  not  known  the  Father,  nor 
me.  4  But  thefe  things  have  I  told  you,  that  when 
the  time  fhall  come,  ye  may  remember  that  I  told 
vou  of  them.  And  thefe  things  I  faid  not  unto 
you  at  the  beginning,  becaufe  I  was  with  you. 

In  the  clofe  of  the  foregoing  chapter,  our  blefled  Saviour 
had  acquainted  hisdifciples  with  the  hatred  and  hard  ufage 
which  they  were  like  to  meet  with  in  the  world,  and  here 
he  intimates  to  them  the  reafon  why  he  did  fo  much  infill 
upon  that  fuhjeifl  ;  namely,  not  to  fadden  their  hearts,  and 
grieve  their  fpirits,  before  tlieir  fufierings  came,  but  that 
they  might  not  be  offended,  dilcouraged  or  fcandalized,  at 
them,  when  they  came,  but  prepared  for  them,  and  armed 
again(t  them.  Hence  leurn,  i.  That  all  afflidions,  but 
cfpcciallyperfecutions,  arefo  fearchingand  trying,  that  the 
beft  of  cliriftians  have  need  to  be  guarded  againd  them, that 
ihey  may  not  be  offended  at  them.  2.  Ihat  it  was  the 
greatdelignof  Chrift  to  armhis  dilciples  againft  the  fcandal 
of  the  crofs,  left  ftumbling  at  what  they  expedted  not^they 
fliouid.fall  from  the  profelHon  of  chriflianity.  Thefe  things 
have  Ifpoken  unto  you,  thut  you  fliould  not  be  offended.  2. 
How  our  Saviour  inftancesin  two  particular  forts  and  kinds 
of  fufferings,  which  his  difciples  were  to  exped  in  the 
world,  and  from  the  world  ;  namely, excommunication  and 
martyrdom, ver.  i.They  f1>all  put  you  out  of  their  fynagogues  ; 
that  is,  exclude  them  from  all  their  affemblies,  both  civil 
and  religious,  and  fhall  not  oqly  think  it  lawful, but  a  very 
•cceptable  fervicc  to  God,  to  put  them  to  death  ;  IVhofo- 
ever  killeth  you,  ■will  think  that  he  \dotth  God  fet  vice.  3. 
How  Chrift  difcovers  to   his  dear  difciples  the  caufe   and 


Chap.  XTr. 

>•  .'^/.  •(■- 

ground  of  the  woi Ids  liatretl  .ngairft  them,  and  enmity 
towards  them  ;  ramely,  their igncrarKC  of  the  Father  and 
of  himfclf.ver.  -^.ihefc  things  '.jiU  they  do,  becaufe  they  have 
not  knovjH  the  Father,  nor  me.  From  whence  we  may 
learn,  That  all  the  perfecDtions  of  the  faints  do  Cpe^k  in 
perfeciitors  an  ignorance  both  of  God  the  Father,  and  of 
Jefus  Chrift  his  Son.  Aliiperfcciition  fprings  from  igno- 
rance as  well  as  from  oTa[lice.  And  men,  who  continue 
ignorant  of  God-ind  Chrift;  arcin  danger  of  turning  perfe- 
fccuiors,  if  they  have  a  temptation  to  it.  4.  How  our 
I^ord  again  forewarns  his  difciples  of  their  approaching  fuf- 
ferings, to  the  intetit  that  they  might  remember  that  he  had 
foretold  themof  them;  and  would  notfail  to  fupport  them 
vmdcr  them.  He  had  cfien  told  them  in  general  of  perfe- 
cutions  and  troubles  which  they  niuftexpeft  to  meet  with, 
butdid  not  till  now  intimate  t!ie  kinds  and  degrees  of  thofe 
fuflerings,  with  refpect  to  their  wesknefs  ;  and  hecaufis 
whilft  he  was  with  them,  he  hmifelf  bore  the  brunt  of  all, 
the  world's  rage  falling  upon  him,  letting  them  alone  ;  but 
after  his  afcenlion,  when  the  malice  cf  Satan  and  wicked 
men  could  not  reach  him,  then  did  the  ftorrn  fall  upon 
them,  /.earn  hence,  i.  That  Chrift  is  fo  tender  of  hij 
difciples  weaknels,  that  he  will  not  put  them  upon  the 
hardfllip  oFliiftering',till  they  be  trained  up  and  prepared 
for  them.  2.  That  it  may  encourage  the  faints  in  and 
under  their  fufferings,  that  Chrift  hinifelf  is  the  great  ob- 
jedof  the  pcrfecutori'  malice,  and  they  only  for  his  fake  ; 
for  could  thty  reach  him,  they  would  not  concern  them- 
felves  with  them.  ■^.  That  the  faints  of  God,  after  long 
exemption  and  freedom  from  fufferings,  muft  expecl  that 
ftorms  will  arife,  clouds  gather  thick,  and  trials  come  on 
apace ;  and  their  being  under  one  trial  will  not  hide  or 
flielter  them  from  another. 

5  But  now  I  go  my  way  to  him  that  fent  mc, 
and  none  of  you  alketh  mc.  Whither  goefl.  thou? 
6  But  becaufe  I  have  faid  thefe  things  unto  you, 
I'orrow  hath  filled  your  hearts. 

Note  here.  How  our  Saviour  again  intimates  to  his  dif- 
ciples his  fpecdy  departure  from  them,  and  reproves  them 
for  being  fo  faddened  at  it,  and  concerned  for  it,  without 
confidering  the  end  and  defign  of  it,  and  the  benefit  and 
advantage  they  were  to  receive  by  it.  Here  we  fee  how 
the  difciples  thoughts  were  wholly  taken  up  about  them- 
felves, what  they  lliould  do  for  want  of  Chrift's  bodily  pre- 
fence,  without  being  inftant  with  him,  to  know  whither 
he  was  going,  and  what  benefit  he  fhould  reap,  and  they 
might  expert  from  his  departure.  Learn  hence,  That 
Chrift's  difciples  ought  not  fomuch  to  have  lamented  the 
lofs  of  his  bodily  prefence,  as  to  have  rejoiced  in  his  glo- 
rious exaltation,  and  in  their  own  advantages  by  his  death 
refurrevftion,  afcenfion  ?  None  of  you  ajkcth  me,  'j/hither 
goeff  thou?  But  for  row  has  filled  your  heart. 

7  Neverthelcfs,  Ijtell  you  the  truth ;  It  is  expe- 
dient for  you  that  I  go  away  :  for  if  I  go  not  away 
the  Comforter  will  not  come  unto  you;  but  if  I 
depart,  I  will  fend  him  unto  you< 

In  thefe  works  our  Saviour  urges  his  difciples  to  fubmii 

to 


Chap.  %vi. 


St, 


JOHN. 


38- 


to  his  departure,  as  tlir.t  which  would  make  way  for  his 
fending  the  Comforter  to  ihcm  ;  wl»ich,  he  alTurej  them, 
would  be  of  niore  advantage  to  ihem  than  his  own  ftay  and 
continuance  amoi)(>fi  iheni.  Thence  /<•<//«,  That  the  prc- 
fence  of  the  holy  Spirit  with  ns  is  a  gre.ifer  comfort  anil 
;tdvantage  to  u«.  liinn  the  prcfence  of  Chrift  in  the  flefh 
flmongll  us.  Chiirt's  bodily  prelence  was  comfortable, 
but  the  fpirit  is  more  intimately  a  Comforter  ihanChrift 
in  his  fleliily  prefence  ;  becaufe  the  fpirit  can  comlort  all 
believer's  a;once,  in  allplaces  ;  buiChrifl's  bodily  prefence 
can  comfort  but  few,  and  that  in  one  place  only  at  once. 
ChriU  did  converfe  with  his  diftiples  outwardly,  but  the 
Spirit  polVefled  himfelf  of  iheir  heart'  inwardly.  Now  for 
the  Spirit  to  dwell  in  us  is  more  advantageous  than  to  have 
Chrifl  dwell  in  the  flefh  antongft  us.  Tlie  benefit  of 
Chrift's  convcrfation  w.is  great ;  but  the  advantage  of  the 
Spirit's  renovation  and  holy  infpjration  was  much  greater  : 
The  one  encourages  and  incites  us  to  be  holy,  but  the  c- 
ther  quickens  and  en:iblcs  us  to  be  holy.  Therefore  well 
might  Chrifl  fay,  Jt  u  fxpctiient,  or  highly  nece/Tary  and 
advantageous/or  _)/o«,  fhtit  / gr,  axui3y.  He  fubjoins  a  rea- 
fon  ;  If  J  go  nat  a-ray,  the  Comforter -jiUl  not  ccme  :  but  if 
J  depart,  ]  tvilt/'enii  kim  to  you.  Whence  we  /^jr«.  That 
Clirift's  afcenfion  tvas  indifpenfably  neceflary,  in  order  to 
tlie  Spirits  miffion ;  the  Spirit  could  not  have  defcended, 
if  Chrifl  had  not  firft  afcended  ;  the  Spirit  could  not  come, 
but  by  the  gifts  and  mifTion  of  tlie  mediator.  Now  the 
fending, of  the  Spirit  being  a  part  of  Chrift's  royalty,  as 
Mediator,  it  was  not  convenient  that  the  Spirit  fliould  be 
fcnt,  till  Chrifl  was  crowned,  and  fatdown  on  his  throne 
in  his  kingdom  ;  then  the  Spirit  was  to  make  application 
to  us  of  the  redemption  purchafed  for  us. 

8  And  when  he  is  come,  he  tvill  reprove  the 
world  of  fin,  and  of  righteoufnefs,  and  of  judg- 
ment:  9  Of  fin,  becaufe  they  believe  not  on  me; 
lo  Of  rightcoufn'ifs,  becaufe  I  go  fo  the  Father, 
and  ye  fee  me  no  more;  n  Of  judgment,  be- 
caufe the  prince  of  tlus  world  is  judged. 

In  thefe  and  the  following  verfes,our  Saviour  acquaints 
his  difciples  with  the  advantages  that  will  redound  by  the 
coming  of  the  Comforter.  Firft,  The  advantage  to  the 
world.  Secondly,  To  the  npodles.  And,  thirdly,  to 
himfelf.  To  the  world,  i.  He  {hall  convince  them  of  fin, 
righteoufnefs  and  judgment.  Of  Jin  ;  that  is  of  their  finful 
ftatennd  nat^ir*,  of  the  largecxtentof  fin,  and  particularly 
of  the  fin  of  unbelief.  Learn  i.  That  the  Spirit  of  Gcd  is 
the  author  of  conviction  of  fin,  and  that  all  conviftiont  of 
fm  do  either  medintely  or  immediately  flow  from  him.  2. 
That  unbelief  is  a  fin  of  the  grcarefl  malignity  againfl 
Ghrift,  and  the  greatell  danger  to  a  chriftian's  foul :  He 
fbalt  convince  the  worldnffn,  becaufe  they  believe  not  on  me. 
Secondly,  Of  righteoufnefs  ;  that  is,  of  the  infulficiency  of 
all  human  righteoufnefs,  and  of  the  neceflity  of  the  righ- 
teoufnef.<iof  a  mediator  ;  by  which  alone  we  are  to  expect 
acceptance  with  God;  or  of  a  complete.and  perfect  right- 
eoufnefs in  me,  imputable  to  finners  for  their  perfect  juf- 
tification  ;  and  that  it  is  fo,  appears,  Becaufe  I  go  to  the 
Falhtr,  and  ye  fee  me  no  more.    As  if  Ch.rift  had  faid, 


'*  Hereby  you  may  be  fatitfied,  that  by  my  aclire  ar.d 
paffive  obedience  I  have  fully  fatis6ed  my  Father's  jufttcc 
for  you,  and  you  fhall  never  be  charged  nr  rcnden.r.ed  ; 
becaufe,  when  I  goto  heaven.  I  fhall  abide  there  in  glor) 
wirih  my  Father,  andneverbe  fentback  again  ;  jelhallfcr 
me  no  more,  as  I  innft  have  been,  if  one  thing  had  bee« 
omitted  by  me."  Farther,  That  none  are  convinced  of 
righteoufnefs  who  are  not  firfl  convinced  of  fin.  None  will 
come  to  Chrifl  by  faith,  till  conviftinns  of  fin  have  awa- 
kened and  diflrefTed  them.  Thirdly,  Cf  judgment ;  that 
is,  the  Spirit  fhall  convince  the  world,  that  Jefus  is  both 
Lord  and  Chrifl,  that  lie  had  power  toj'jdge  Satan  ihe 
prince  of  the  world,  and  that  hedid  by  his  death  pnt  down 
the  kingdom  of  darknefs.  l^arn  hence,  t.  That  Satan 
is  a  prince,  who  by  unjnfl  ufurpatjon,  and  finners  voiun- 
tarj' confent,  has  exercifed  a  tyrannical  power  over  the 
world,  a.  That  Chrifl  by  his  death  did  judge,  condemn, 
and  overcome  this  mighty  prince,  and  hath  made  his  con- 
qucfl  evident  tothe  confciences  of  men,  by  ihe  conviftion 
of  his  holy  Spirit:  The  Spirit  fintll  convince  of  jugm:nt  i 
that  is,  that  Satan  theprince  of  this  world  is  judged. 

a  2  I  have  yet  many  things  to  fay  unto  you,  but 
ye  cannot  bear  them  now.  13  Howbcit,  when  he 
the  Spirit  of  truth  is  come,  he  will  guide  you  into 
all  truth  :—. 

The  fecond  benefit,  which  our  Saviour  declares  was  fo 
be  expelled  by  the  coming  of  the  lioly  Spirit,  relates  tothe 
apoflles  tliemfelves  :  He  fiall  guide  you  into  all  truth  ;  that 
is,  into  all  truth  necefTary  for  you  to  know  in  order  to  fal- 
vation.  This  is  a  principal  text  which  the  Papifls  bring 
for  theirdoclrineof  infaliabilitji,burgroundlefly  :  For  this 
promife  was  made  to  all  the  apoflles,  as  well  as  Peter  ;  nay, 
not  only  tothe  apoflles,  but  to  all  their  fuccefTors  ;  yea,  not 
to  the  apoflles  only  and  their  fuccefTors,  but  to  all  believ- 
ers alfo;  for  they  are  led  by  the  Spirit  of  God,  and  that 
into  nil  truth  too;  not  abfolutely,  but  into  all  necefTary 
truth  ;  and  fo  far  as  a  private  chriflian  follows  the  con- 
dudlandguidance  of  the  divine  Spirit,  heismoreinfaliable 
than  either  pope  or  council,  w  ho  follow  the  dilates  and 
dircftions  of  their  own  fpirits  only. 

— For  lie  fliall  not  (peak  of  himfelf;  but  what- 
ever yc  fhall  liear,  t/iat  (hall  lie  fpeak  :  and  he  tvill 
fhew  you  things  to  come. 

That  is,  he  fhall  not  teach  yon  a  private  doiflrine,  or 
that  which  is  contrary  to  what  you  have  learned  of  me,  but 
whatfoever  ye  fhall  hear  of  me,  and  receive  from  me,  that 
fhall  he  fpeak  ;  and  he -uHlfhe-j;  you  things  to  come.  This 
aflords  an  argument,  to  prove  the  holy  Spirit  to  be  God  ; 
He  that  can  flicw  us  things  to  come,  he  that  clearly  fore- 
feethandinfaliably  foreiellcth  what  fliall  be,  before  it  is,  is 
certainly  God.  But  this  the  holy  Spirit  doth;  He  -juitl 
fhen< you  things  to  come.  Men  and  devils  may  guefs  at 
things  to  come, but  none  can  fliewyou  thing;  to  tome,  but 
he  thatis  truly  and  really  God  ;  therefore  the  Spirit  is  fo. 

1 4  He  fliall  glorify  me  :  for  lie  fliall  receive  of 
mine,  and  fhall  fhcu-  it  unto  you.  ij  All  thinj^i 
3  C  thar 


M 


St.      J  'O-  H     N. 


chaj>.  xvi.-^ 


lhcFatt..r1idA  «tc:n.l«*:  therefore  faidlt^at.   SurivitVfJcreldr.  cxpUins   !,it.!elf/o  hi,  dUciple.  > 
h^  (hall'tallt  bfitJinc,  and  (hall  fliety  U  upto  >t)a.       ^       .^^^^^^^  ^^_^^  ^^^^  j,,^^^,,^  ^^^^  ,  ,-„„g  „»  f^j  f^.^ow 

artdunef  of'he,rrt,durinn  the  time  of  his  fuflFering*   ancf 


:,ii(k  Ibfws  the  ndvaatajTC  whitli  would  redoucU 
,,  .y  ihe  coming  of  ihe   Coinl'oiter;  h»  declares 

,,i'nill;uijl(l  p;lorify  him  hy  his  loftimony,  gifts, 
^  .  .  ,,^s,  and.Jhall  in  ail  tliiuys  afcord  witii  liiiii.and 
,j,p,^ctf);.ev;dcnqe  ih.it  he  hath  hii  iniifioii  fiom  him;  Ai> 
f:^iirfc4tie4nutte,iindp,wllJhfkM  it  unto  you.  And.;// 
".'tjx.-.'  M\i<  the  Father  hath  are  mine.     Hejice  kar>i,  Thac 


ibience  from  them,  but  their  fadnefs  ftall  foon  be  ttirned" 
into  joy.  when  the^,'  P.'  .!1  1<*e  him  rtUVe  again  after  his  re- 
luneaio'n.  This  he  ilkiUrarcs  hy  the- iumHtude  of  a-  tra-* 
vailing  wf.man,\vh'rtfo<.if  fbr?,t?t^h?r  forrow after  (lie hath 
brought  forth  a  child.  '  Thus  will  iheir hearts  revive  upon 
thelightof  him n'ferifrom  llitf  j*rave^  andnoman  fhall  be 


Mv<  the  Father  hath  are  m</i<f.  .  Hejice  tc-arn,  i  nac  ,he(j„},t  „f  him  nferi  from  ifttf  J*rave  r  aiw  noman  man  oc 

tb  the  union  in  elTtncc  amongft  ijip    pcrfons  in  ihe  ^j^j^  ,q  taketheiriov  away  fi'ou)  them,  becaule  he  fiiall  die 

.^  is  (lie^Same,  yet  the  order  ol"  their  fubUilance  and  ^^  ^^^^^^^  ba:  goto  heaven,  aiid  there  live  forever,  to ma.ke 

upt.-aiion  wdiili'ict ;   the  Son  bting  ftoin  the  Father,  and  . «•'„_  .v_.u„.^       i^^,„  hence    i  J  From  «he  nnoftles 

t^ic'Ho'.je.Piiolt  from    the   Father   and    tba  Son;:   ^y'''''| 


il'iy  of  Chri'lt;  y^U  t'>'"g'  '•»•>'":'>  '"y  "^'^^''  ^'-^^^  are  mine  .■ 
\VJ»€r*.Chrill  challenges  to  bimfelf  the  incommunicable 
■^ttriUtttesof  God,  and  tonfequently  that  efience  which  is 
infei«raW<fr«n'.^»ie"'-  ^»'^'  ''"^  Fatherknovv  the  fecrets 
of  ajl hearts?  So  doth  Chnft.  Rev.  li.  23.  /M  th^  church- 
cyfhall'kib'^  th^t'Varri'ke  thai  Jfarcheih  the  reins  avdnearts 
Ib't he  leather  eterri:»l?: So  i>  CJirift,  Piov.  viii.  23.  / 
tjai  /f*  up  from  evcrLifUng,  &c 


x.u.v  uu.aionabie  11  is  to  arrogaje  tom.insunacntanamg 
a  power  to  comprehend  fpiritual  myfterjes,  yea,  to  under- 
ftand  the  pl.iinelt  truths,  till  Chrift  enlightens  the  onder- 
ftanding;  IctthedocVine  be  delivered  never  foplamly, 
and  repeated  never  Infrequently,  yet  will  men  continue 
ignorant,  v^ithout  divine  illnmination.-  How  aften  had 
this  plain  doclrineorChrilVs  departure  to  h.s  Fatherbeer, 
preached  to  x\.  difciples  by  Chr.ft's  o^vn  "'0";^  '  Y^'  fl-lt 
fhey  ^.y,lVh.tis  ^^'^  ''-^^^/''f*,^  ^  r^^^^^t^iS 


,6  A  U...ewh,,e  and  ,»«;»»  no.  fee  n,.  ,„d  ^f^  .^.  T.e,.:ffc„n.  e,  a, .....  C.^^^^^^ 


a-'ain,  a  little  ■i^'hile  and  ye  (hall  fee  me,  becaufe  I  go 
td  the  Father.  .17  Then  faid>«e  of  his  difciples 
amoHT  themfelres.,  What  is  this  that  he  laithunto 
us  A  Tittle  while  and  ye  Ihall  not  fee  me:  andagain 
a  Uttle  while  and  ye  (hall  fee  me:  and,  becauli;  I 
ro  to  the  Father  ?  18  They  faid  therefore,  What 
i^  this  that  he  faith,  A  little  while?   we  cannot  tell 


latin.  1.  I  neciwicrciu  til.  >.i.;.  .•..■»■■ , 

have  upon  the  world,  and  upon  the  difciples  :  The  -Jjvr^ 
'.ulll rejoice,  but yefiall  -jjeepar^d  lament  Note,  1,  .hat 
it  is  the  wretcheddifpofition  of  the  world  to  r^JP'«  ;"J^^ 
abfenceandwantcfChrill  out  "f  ^t^^,^°'"''^--  .  ^^  W 
am  gone,  the  -.or  I J  ^ilJ  rrjolce^  2.  That  no^i-ng  s  hi 
canl^  of  fo  much  forrow  and  fadnefs  to  fncer^  ^^^  P  k 
Chrift's  abfence  and  removal  from  them  :  buch  is  their 
eltimation  of  the  worth  of  him,    fo  great  is  their  appre- 


fh    A    little  wniie  r    \vc  tdiiiiuL  icii     eiiimuuuu  ui  ms.   .. »^. ...  « ,   -    r>  .  „ , 

.hathe  (anh.    ^^  ^;:  J  dU.  knew  that  they  we.    J-;- -^  ^ -^.:^f^:;::;Lm- l^^aS^^^ 
dcfiroustba(khim.andfaidumothem,  Doyem-    ^^'^j  ;^7„\\t^^^^ 

quire  among  yourfclves  of  that  I  fa.d,  a  little  wbie  f;J^'l'\^,,  \,  Lliever's  forrow  fur  Chrift's  abfence, 
andyelhall  not  fee  me':  andagain  a  little  while  though  it  he  very  great,  yet  «  ihall  not  be  perpettial;  Tr 
and  vc  (hall fee  me  ?  20  Verily,  verily  I  lay  unto  h^^,%,,,  forro-M ;  but  I-xillfce  you  aga,»,ar,<i  ycur  he^>t 
vou  that  ve  fhall  weep  and  lament,  but  the  world  fl^u  rejJce,  and  your  joyJl,ull  «« -««/-f A^';/^;-  J^^e 
h  i  c^ce  and  ye  (Sail  be  fonowful  but  your  Joy  of  faints  may  I'; -^-P^  ;  J',,";^  ^  tlievlail 
(brrowVaibetumed  into  joy.  =1  A  woman.  -^^^  ";  J^;,  ^^^d  ^ill  ^t' em 
when  fhe  IS  in  travail,    hath  forrow    becaufe  her    ^^l^;^^^.^^^^^^^ 

hourisQonie:   but  as  foon  as  flie  is  delivered  of  the  l^.j  i„  that  day  ye    (hall  aOc  me  nothing: 

child,  (he  remembereth  no  more  the   an3U.(h    for    ^/3,  ,^"^^^^^^^^^  you,  Whatfoever  ye  (hall 

jpy  that  a  man  is  born  of  the  wor  d.      22  And  ye    Ver  ly,  -;','j^';\^Y"  .i./he  will  give  ft  you. 
no>.  therefore  have  forrow  :  but  I   will  fee  you  a-    ^^"^  ^     .  ^^^^^^ 

gain,  and  your  heart  ihall  rejoice,  and  your  joy  no     2^  ^J^^'^^f  ^  ^f  ^'cefve,  that  your  joy  may  be  full. 
man  taketh  from  you.  v,    fi  (f       d"       of  the   twenty   third   verfe  there 

Iii  thefe  words  our  holy  Lord  proceeds  to  comfort  Ins  At  Jj^^f  '"^^SJ^i^^  ;„  the  words.  Chrift  tells  them 
difciples  with  apromife,  that,  however  he  was  now  to  be  [^^J^^ '^-^^^^^^^Vpart  o  the  verfe,  that  they  (hall  afk  h.m 
removed  from  them ,  yet  the>  fliould  fliortly  fee  h.m  again ;  '"  J5  ;™  ^Pj  '  .  ,„d  yet  promifes.  that  whatever  they 
namely,  after  his  refurrecTion;  it  being  .mpoflible  that  he    noth^nj  '^VjiVen  t'o'them  Jn  the  lattcrpart  ofthe  veife,  to 


CUAP.  XT. 


St.      jo     H.^N. 


rP7 


Mve  d^llbt ;  tbe  latter  iiaflcing  what  we  may  receive,  and 

be  lupplied  with  what  we  want.     Now  when  Chrift  faith 

7«  that  day  yejhiill.  ajk  me  n()thinf>,   it.  is  as   much  a»  if  he 

had  faid,  "  Ac  preienc  yon.  und«r(latid  but  little  of  the 

inyfteries  of  religion,  and  therefore  ye  put  queflions  about 

many  things ;  but  in  that  day,  when  the  comforter  tomes 

ye  Ihall  be  lb  ticarly  enlightened  by  iiiin,that  yc  (hall  not 

need  to  a(!v  me  any    mure  queltion^.''  .^Buc  \ihcn  Chrill 

faiih,  li'halfotvir  yc  •Jiill.jfi^  >/  the  Father  in  myr,umc,  he 

_will give  it,r\it  nieaniqjg  is,  ''  in  that   day,  y/hcn  .1  have 

Jeft  the  world  and  ak^nded    to  my  Father,   yon  Ihall  not 

.need  CO  addrefsyour  pray^frs  to^ne,  but  to  my  Father  in 

.my  name."     But  what  is  it  to  pray_  in  the  nanie  of  Chrift  ? 

y/n/.   It  is  more  than  to  name  Chriil  la  prayer ;  it  is  eafy 

.to  name  Chrilt  in  prayer,  bi)t  no  caty  tiling  to  pray  in  the 

name  of  Chrilt.'    ,  llo  pray   in    th^  name  (jf  Chrift,  is,  ,i. 

:  To  look  up  to  Chrift,  .as  having  purchafed  for  us  this  prl- 

•vilege,  that  we  miy,|jray ;,  tyr  it  is  by  the  blood  of  Chrill 

.that  .we  draw  near  to  GotI,  and  chat  a  throne  of  grace  is 

lopcn  to  u'.     2.    i"o  pray  in  the  name  of  Cbrilt,  is  to  pray 

•Vn  the  llreng.h   ofChnll,  by    the  alFiltancs  of- his   grace, 

Sr.d  the  help  of  Lii  holy  Spirit,   j.    J'o  pray    in  the  name 

ic>C  Chrilt,  Ji  to  pray  by  faith   in  the  viriue  of  Chrilh  mc- 

i«lijitirtn  ^T'dj  <i)!er,c;eruoni  ^)tiieM.ing,  ■  th.ir  whaf  we  afk  on 

earth,  he  intercedes  tor,  and  obt.iin>  in  heaven.    .  f  ap;;ay 

thus  is  no  eafy  m«tter^  and,    unld)  w^  do  pray  thus,  sve 

do  not  45ray  at  .tII.   VI  r.  24.  Htthertj  ye  h-ve  ufkut  nothiw 

-htmyiiarfier  That  is,  e.-<j)iici'ly  iipd  exprrffiy  Mi'niy  n.-iBie, 

«r'by  ihe  as  luediatoi'  betwix'  G<id  arid  man,  and  witbre- 

fp^ct  t-jniy  merits,     Do.r,hi«af<f  r  my  death,  refantction, 

and  iniercclfion    at  ine   right  h.ind  of  C-od,  and  you  Iti^jl 

.receive  futh  anUvepai  will  riil  yoii  ii  iih  j')y ;  for  tlie  f^i^nts 

of  (j(>d  under  the  t)ld  Teltinii  nr.'and  the  apoUlc's  thVm- 

Tt.IVes  iJntfer  the  Ne«',  h^A  hith^rVo  ^nir  ijp'  nH'theff'peti- 

"lotis  in  the  name  of  the  MMIiah;  tfjoifgh  not  fn  the  n.^me 

of  Jefns.     Bin  now  he  exhorts  them  to  eye  his  Tiiediatory 

office  in  all  their  addrefTcs  toGcd,  and  prornifes  to  tlieii), 

■whatfoever  he  hadp'.irchafed  uf  the   Father  by  his  fii'Fer- 

ing^'and  fatisf.iction,  they  llionld  obtaiii  it  for  the  f..ke  of 

Iiis  prevailing   in^erceffion.      Learn   hence.  That   it  is  a 

'  mighty  encoiii^agemcn'tHS  pfjj'er,  that  no\v,  under  tire  gof- 

pel,  the  perHin  of  the  rhedl-itor  is  exhibited  in  oor  fleih, 

has  fatisfu'd  Divine  Juft'ce  in  our  nature,  and  in  that  na- 

'i|Ure  Intercedes  as  Mediator,  for  whatever   he  purthnfetl 

as  our  Surety.      Hence  is  the  encouragement,  Wkatfitver 

ye  aJk  the  Father" tn  my  rta^rif,  he  iui II give  to' you. 

..  25  Thefe  things  have  I  fpolcen  unto  you  in 
proverb.s :  the  time  cometh  when  I  fliail  no  more 
Ipeak  unto  you  in  proverbs,  but!  fhall  Ihewyou 
plainly  of  the  Father.  '  ' 

Here  onr  Saviour  tells  his  (t^fcipJe.s,  that  although  he  had 

J  fpoken  miny  things  to  chcniindaik  parable,  and  figurative 

€xprf  Ifion,,  yet  now  the  time  was  approaching,   namely, 

the  Comforter's   ccmiiig,  wiun   he    would  by   the  Holy 

phoil  clearly  cnrghteu  th^ir  undtrfbndings  in  the  kiiow- 

.  ledge  of  divine  myileries,  and  tlje  things  pertaining  to  she 

.-kngdiiin  d  (/od,  and  particuUrly  in  the  knowledge  of  God 

,  aihii  FaiJier,  ar.d  cLeJr  Father  in  him.     Hence  learx,    i. 


Tbat.the  cieareft  truthi  will  be  but  pa  rabies.,  proverbs,  and 
dark  inyfterie>,  even  to  difciples  themftlves,  till  the  holy 
Spirit  Ciilightens  their  underftandings.  2.  That  the  clew 
and  full  m  inifcftaiion  of  divine  truth  was  referved  till  ihc 
coming  of  ihe  comforter,  who  did  communicate  it  tt^  the 
apodles,  and  by  chcfli.«oihe church,  or  body:  oi^'chrillians  ; 
I,  by  him,  -ujJt  Jhejj you  pUinly  of  tht  Father . 

26  At  that  day  ye  fhall  afk  in  my  name  :  and 
I  fay  notunto  you,' that  I  will  pr.iy  the  Father  for 
vou  :  27  For  the  Father  him  felf  loveth  you,  bc- 
caufe  ye  have  loved  me,  and  have  believed  that  I 
came   from  God. 

jIt  that  (Jay  ye  Jhall  fp;  in  my  name;  tTiat  is,  after  I  am 
•afceridcd 'iii'tb  heaven,  and  have  fent  down  the  Holy 
Gholl  upon  you,  you  fhall  put  up  all  y<  «r -prayers  and 
requefls  to  God  in  lliy  name  ;  j^nd  I  fay  not  t-hat  /  '.vi.'I 
pray  the  Fat/'cr  fir  y>n,  fjr  the  Ftithfv  him/tlf  Icructh  ycu; 
that  is,  1  need  not. tell  you  (■hough  I  certainly  do  jtj 
that  I  will  intercede  with  the  Father  for  yoii,  for  he., of 
hiiurdf  is)  kindly  difpofedi  and  affected  towards  you,  £or 
my  fake.;  When  Giirilt  fays,  /  di  not  fay  that  I  -(uiU-pray 
ttieEutht^r  for  you,\\y;  tneaning  is  not,  that  he  will,  l.iy 
aiide  his  oflice  ?.3  interceffor  for  bel  ever?,  but  that  tliey 
.had. nor  only  his  iiicerceliion,  but  tUe  FailK-fs  Icve,  upon 
jV-hich  to  ground  their  hope  ^of  audience.  /.ci>''«  hence, 
:  I.  That  the  chriitians  prayers,  put  up  141  CliriA's  oaine, 
cannot  fail  of  audienc*  and  accepiance,' for  the  f..ke  pf  ,th)e 
JWeiiiator's  intercelfion  and  the  Father's  love.  2.Tlvc 
.in  our  prayers  we  ought  fo  to  eye  and  l9ots  up  to  (j^tiriif's 
-iiiierceiiion,  as  not  to  overlook  or  forge.^tbe  Fai'ur's 
love^  but  ground  onr  hope^  of  audience  upoii'  boih  ;■  Iji'j^ 
■not that  I .-w  11  pray  the  Fathrr.f,r yous  though  \  .fltali^il- 
furcdly  do  it,  fir  the  Father  himfcif  hvcib  you,  hecuufe 
ye  have  loved  me. 

28  I  came  forth  from  the  Father,  and  am  romr: 
into  the  world- ;  aj^ain,  1  leave  the  world,  and  go  to 
the  Father.  29  His  difciples  f;iid  unto  him,  to, 
now  fpeakefl;  thou  plainly,  and  fpeakeft  no  pio- 
verb.  30  Now  are  wc  iuie  that  thou  knowcit  ail 
thini^s,  and  needtfl  not  that  any  man  lhGi4d  aPic 
thee :  by  this  we  believe  that  thou  catnell  £prth 
from  God.  ''  '  "     "^      '  - 

Here  nhferve,  i.  A  proof  6f  onr  Saviour's  Gou'h'<a(l>  Me 
came  firth  from  th'e  Fathci-  inf)  ihe  world:  He'  «m«  out 
from  the  Father  in  his  incarnation,  arid  came  iiVfot hi-' world 
to  actomplifh  the  woik  of  onr  reflcmptinnv  I  tarn  hence, 
Th.1t  Jcfus  Ctirirt  is  true  God,  rqn:)l  with  the  Fdther;  fcr 
he  was  not  only  fent  by  hiin^  but  came  forfh  frorii  him  ; 
I  cami"  firth  from  the  Father,  i:  That  it' f>)eafed  Chrift, 
ont  of  love  to  his  people,  to  Itave  the  Faihri*,'  .intt  come 
into  the  world  ;  not  by  be.ing  fepnratf  d  fVrih  th^  Dtity, 
but  by  obfcuringthe  Deify  wiih  the'^'a?^  of  citi-  f}?(h,  in'or- 
der  io  ihefinirtiing  the|greir and  glorious  work  or  rcderrp. 
tiot)  for  uj;  /  came  cut  cfnty  F.ither  and  am  eam'r  into  tf<e 
■Oforld.  3.  That  Chrift  having  finiflied  his  ftiftcrmg  wo^k 
here  on  earth,  afcendtd  into  heaven^ and  itanih>A>]  the 
3  G  a  .-     ;■   •        .  .".f.-      jo^l  to  •.  .^hs^y 


3^8 


St.      JOHN. 


Chap.  xvui. 


holy  Spirit  ro  ap;)!y  iiatu  Ms  chi>rcb  the  redemption  pur- 
cli.ifcd  by  hi  J  blood  :  Ai;.iin,  /  leave  the  -worU,  amlgt  to  the 
Fjihtr.  I.ailly,  liow  the  apoltlts  argue  from  the  know- 
ledge <>f  Chrilk's  onmilciency  to  the  certainty  of  hi«  ihvi- 
iiity  :  //ov  .fe  -we/un  that  thiu  kmwejl  all  thing  t  ;  by  this 
■s^  i'tliive  that  tkoi.caitujl-f'irth  from  Ciil.  The  knowledge 
and  experience  of  Chrilt's  oninifcieocy,  may  and  oujrht 
?';j%  tu  e«n/ii(n  us  m  the  belief  ot  his  Deity  ;  for  that  attri- 
bute of  the  Deity  c.uuurt  be  comiitiinicated  to  any  perfon 
without  the  cuminunicatioii  of  the  divine  nature. 

3t  JcTiis  aafwered  tlicin,  Do  ye  now  believe  ? 
3c  BclioM,  tlic  hour  comcth,  yea,  is  now  conic, 
tfiat  yc  flull  be  fcattercd,  every  man  to  his  own, 
and  (luill  Iciive  me  alone  ;  and  yet  I  am  not  alone, 
becaufe  the  Father  is  with  me. 

In  the  foregoing  verfe,  the  apoftle  mnde  a  full  profef- 
fion  of  their  faith  in  ChriC's  diviuity,  and  in  Chrift's  om- 
Jiifciency  :  Ntrj)  are  -we  fure  that  thnii  kno-Jtcft  all  things, 
anJ  that  thou  camejl  forth  from  God.  In  this  verfe  Chrifl 
intimates  to  them,  ihat  their  faith  (hould  be  put  upon  a 
great  trial  very  fliortly,  namely,  when  his  fuflerings  came 
on  ;  and  that  then  they  (hoatj  all  forf;  kc  him,  and  take 
care  of  themfelves  :  Tt:  Jhall  be  fcattered,  and  leave  mt  a- 
lone.  Learn  hence,  i.  That  Chrift  was  forfaken  and  left 
alone  by  his  owndil'ciples,in  the  day  of  his  greatelldiftrefs 
andf'ang'r.  Learn,  2.  l^hat  when  the  diiciples  left 
ChriU,  they  were  fcattered  every  man  to  his  own.  Learn 
3  That  when  alt  forfook  Christ,  and  left  him  alone,  he 
was  far  from  being  limply  alone,  becaufe  God  was  with 
him  :  Te  /hull  leave  me  alone  ;  and  yet  I  am  not  tilone,  be- 
caufe  the  Father  is  ■uiilh  me.  God  was  with  Chriit,  and  will 
be  with  chrillians  m  a  fuffering  hour,  in  his  ifTential  pre- 
I'ence,  in  his  gracious  and  fupporting  prefence  :  He  that 
fcnt  me,  lays  Chrill,  is  luith  me  ;  the  Father  hath  not  left  me 
tthne  ;  fir  I  do  al-vays  thnfe  things  that  pleajh  my  Father. 

33  Thefe  things  iiave  1  fjjokeii  unto  you,  that 
in  tne  ye  mi ^ht  have  peace.  In  the  world  yc  Ihall 
have  tribulation  :  but  be  of  good  cheer,  1  have  o- 
v'jrcoine  the  world. 

Thefe  words  are  thecomlufiorvof  cuir  Saviours  farewel 
fermon  to  his  difciplcs,  in  which  he  ilcclares  totheire,  i. 
The  inevitable  neceffity  of  the  worfd's  trouble:  /w  the 
vj'jrU ye  J}>all  have  tribulation  ;  that  is,  while  ye  havetodo. 
with  the  men  of  the  woild  ;  while  ye  have  any  thing  tO' 
do  with  the  things  of  the  world  ;  nay,  while  yc  have  a 
being  in  the  world,  youmuft  look  for  trouble,  both  from 
A'ithin  and  from  SN,iihout,  from  friends  and  foes,  in  body, 
foul,  name,  elbite  t  hesrt  breaking  troubles,  foul-rending 
trouMes,  fuch  troubles  as  will  make  the  heart  to  break,  and 
ihe  baik  to  bend  ;  and  you,  my  dil'ciples,  mull  expf^i  it 
as  well  as  uiheis  ;  In  the  world  ye  /hall  have  tribulation. 
Hence  learn,  1  hat  the  difciplcs  of  Chrift  in  this  world 
;iiay,  yra,  inuft  expcci  and  look  for  trouble.  2.  The  re- 
aiedy  providijilby  Chrill  a^ainll.ihis  malady  :  In  me  ye  Jhall 
JiiVi- peace,  vUei\  in  the  world  y*  have  tribulation.  Te 
fiallbin'e  peace;  thatis,  fereniiy  of  minil,  aquiet.intl  c^lm 
ie;nper  of  fpirit  within,  w  hen  the  world  like  a  tempt  ftuous 


air,  is  foil  »if  ftorms  withotit  tearn  thence.  That  though 
in  the  woild  Chrift's  own  difciplei  muft  look  for  and  ex- 
pert troubles,  yet  he  has  took  tlRclujl  care,  th»t,  amidft 
all  their  troubles,  in  h  m  they  may  have  peace  ;  Ch rill's 
blood  has  purriiafed  peace  for  them,  his  word  has  promifed 
it  to  them,  and  his  Spirit  feals  it  up  10  theirlouls.  3.  The 
cordial  provided  by  Chrilt  for  the  hipport  of  his  difciples 
fpirits,  under  the  (iikmg  trouble  of  the  worlds  irib'jIaiiorYs 
and  troubles;  But  be  if  ^cod  chcr,  I  have  overcome  the 
v/}rld.  J  have  taken  away  the  fting  out  of  every  crofs, 
and  the  venom  oat  of  every  arrow.  Learn  hence,  TIim 
it  is  a  great  comfort  to  a  cluiftian,  under  all  troub'es  <Jf 
this  world,  toconlidiT,  that  Chrill  hasovercome  the  world, 
that  is  all  things  in  the  world,  which  may  hinder  his  peo- 
ple's comfort  and  confutation  here,  and  their  etern.Tlhap- 
pinefsand  falvation  hereafter;  namely,  the  prince  of  the 
world,  the  rulers  of  the  world,  the  wicked  men  of  the 
world,  the  troubles  of  the  world,  the  temptations  of  the 
world,  the  corruptions  that  are  in  the  world  through  lult. 
Now  Chrill  having  overcome  the  world,  all  perfons  and 
things  in  it  are  at  his  difpofal,  and  can  do  nothing  but  by 
his  permillion  ;  and  a;  he  has  overcome  the  world  himfel^ 
fo  he  will  enable  us  through  fiith  in  him  to  overcome  k 
alio.  I  John  v.  4.  This  is  the  viiJury  over  the  ■wt.i  Id  evfm 
our  faith 

CHAP.     XVII. 

THESE  words  fpake  Jefus  ;  and  lifted  up  his 
eyes  to  heaven,  and  faid.  Father,  the  hour  i>s 
come;  glorify  thy  Son,  that  thy  Son  may  alio  glo- 
rify thee. 

Our  blelTed  Saviour  having  ended  his  confolatory  .Tnd 
valedidory  feraion,  contained  in  the  three  foregoing  chap- 
ters ;  in  thjschapter  wehave  recordedhislall  prayer,  with 
and  for  his  difciples,  before  1»€  left  the  world,  which  it  a 
copy  left  upon  earth,  of  what  hedoihnow  intercede  for,  as 
an  advocate  in  heaven.  "  It  is  good  (faith  one)  to  com- 
pare Icriptore  with  fcripture,  but  tjot  to  prefer  fcripture 
before  fcripture  ;  alli'cripture  being  written  by  infpiration 
of  God  ;"  but  if  .nny  part  of  fcripture  be  to  be  magnified 
above  another,  this  chapter  cl.iinis  the  pre-eminence;  it 
contains  the  breathings  out  of  Chrill's  foul  for  his  church 
and  cliildren  before  his  departure  ;  not  for  his  difciples  only 
but  for  tiie  futceedingchurch  to  the  end  of  the  world.  In 
the  vchfe  before  us,  oA/iriv,  I.  The  oi'Jer  of  our  Saviours 
prayer:  Thtfd  -words /'pake  Jifas;  ihat  is,  after  he  hid 
flnilhed  his  excellent  fermon.he  doles  that  exercife  with  a 
moll  fervent andalFedionatc prayer;  teaching  liisminifters 
by  his  example,  to  add  folemn  prayer  and  iupplicaiiuns  to 
all  their  inllmclions  and  exhortations  :  if  every  creature  of 
God  to  be  lanrtihed  by  prayer,  much  more  the  word  of 
God,  which  uorks  not  as  a  natural  agent,  but  as  a  moral 
indruinciM  in  God's  hand.  Nmv  as  God  ftts  the  wordbf 
work,  fo  is  it  prayer  that  fets  God  on  work.  '  1.  A3  the 
order  of  Chrift's  prayer,  fo  the  geilnre  in  which  he  prayfeil; 
he  lifted  tiphis  eyes  to  heaven,  as  an  indicAtion  of  his  Ibirl'j 
being  lifted  up  to  God  in  heaven  to  lignify  his  reverente 
of  God,  \\  hd'c  throne  is  in  heaven;  and  to  denote  hi:: , 
confidence  ia  God,  and  raifed  expeftdtion  of  aid  and  help 

fiom 


Chap.  xth. 


St.'    5    O    H    N. 


3^9 


froiij  GoJ,  arid  not  from  any  trcature.  Learn,  That  rfic 
gefhircs  which  We  iife  in  prayer,  fhould  be  fach  as  may  cx- 
prelir  oar  revei-ence  of  God,  and  denote  our  affiance  and 
triift  in  him.  3.  The  perfon  prayed  to,  God,  under  the 
fippellation  of  a  Father :  it  intimates  a  fweet  relation  ;  it  is 
a  word  of  endearing  affcftion.atwl  implies  a  great  reverence 
towards  God,  and  great  confidence  and  truft  in  him.  Learn 
It  is  very  fweet  .ind  comfortable  in  prayer,  when  we  can 
come  and  tall  God  Father.  4.  The  mercy  prayed  for  : 
Thf!  hwr  ij  ome  ;  glorify  tht  Son,  that  thy /on  may  al/oglo- 
r'lfy  thte.  The  hour  is  come;  that  is,  •'  Ihe  iiour  of  my 
fulferinjrs,  and  thy  I'atisfadlion  ;  the  iliour  of  my  vii'iory, 
nnd  of  thy  glory;  the  hour,  the  fad  hour,  determined  in 
thy  decree  and  purpofe."  No  calamity  can  touch  us,  till 
God's  hour  is  come;  and  when  the  fad  hour  is  come,  the 
beit  remedy  is  prayer,  and  the  only  perfon  to  fly  unto  for 
fuctour,  is  cur  heavenly  f'.ithcr.  Father,  the  hour  is  come 
the  doleful  hour  of  n>y  death  and  paflion  ;  glorify  thy  Son, 
glorify  hint  at  his  death,  by  niinitelling  him  to  have  been 
the  Son  of  God  ;  gloiify  him  in  his  death,  by  accepting  it 
as  the  death  of  thy  Son  for  the  lins  of  the  world  ;  glorify 
hiinalterhis  deaihby  a  I'peedy  refurredion  from  the  grave, 
nnd  triumphant  ex:il(ation  at  thy  right  hand.  Here  ti<it(, 
How  the  glory  of  the  Father  and  the  Sonare  infeparably 
linked  together  ;  it  was  the  Father's  detign  to  glorify  ihe 
Son,  and  it  was  the  Son'5  delir«  to  have  glory  from  the 
Father,  for  this  end,  that  he  might  bring  glory  to  the  Fa- 
ther :   ClTtify  thy  Son,  that  thy  f on  may  alj'o  ghrify  thee. 

2  As  thou  hafl;  given  him  power  over  all  fleni, 
rhat  he  fhould  give  eternal  life  toai  many  as  thou 
hafl  given  him. 

Note  here,  1.  The  tlignity  which  Clirill  was  inverted 
with,  p'ru'er  nwr  our  JiiJ)}  ;  that  is,  authority  to  judge  ;uul 
fentence  all  mankind.  2.  How  Chriit  came  to  be  mvefted 
with  this  power  ;  it  was  given  him  by  his  Father  ;  Thou 
haf( given  him  f;-jjer  over  all  flejh.  Hence  tlie  Sociiiians 
would  infer,  that  he  was  not  God,  becaufe  he  received  all 
from  God;  But  tht  text  fpeaks  not  uport  his  divine  power 
as  God,  but  of  his  power  as  Mediator.  And  ihe  nr,le  i.-:. 
That  ail  mankind  is  undtr  the  power  and  authority  of 
Jcfus  ChriU  as  Mediator  r  He  has  a  Icgiflative  power, or  a 
power  toexecute  the  laws  which  he  haih  given.  3.  The 
end  for  uhich  C!)ril\  W3»  invelled  with  this  power  ;  That 
ke  might  give  elern.il  life  to  as  many  as  God  buth  givin  hi:n. 
Mere  note,  1.  That  all  (liKerc  aixl  ferious  chriltiauG,  are 
given  by  God  the  Father,  mitoChriil  ;.  they  are  given  to 
him  as  his  charge,  lu  redeem,  fanclify  and  fave  ;  and  as 
his  reward,  Ifa.  liii.  i  j.  ,\'/>te,  %.  All  that  are  given  to 
Chrift.have  life  from  him  ;  a  life  of  juildication  and  fanfti- 
licatton  on  earth,  and  a  life  of  glory  in  heaven.  3.  The 
life  \shich  Chrift  gives  to  then*  th.u  are  giien  him,iseter- 
2)^1  life.  4.  Tiiat  this  eternal  life  isafree  git't  from  Chriil 
\i!Uo  his  people  ;  though  they  do  not  w«)rk  fcr  wages, yet 
they  iluUnot  \sork  for  nothing  :  J  give  unto  thtm  eternal 
h'fr. 

'\  And  this  is  life  eternal,  that  thcv  mi^rht  know 
thee  the  only  true  God,  and  Jelus  Chrift  whom  thou 
lull  lent. 


That  is,  "This  is  the  true  way  and  vnear.i  to  attain 
eternal  life,  namely,  by  the  true  knowledge  of  God  the 
Father,  and  of  Jefus  Chri(t  the  Mediator  who  was  com- 
milfioned  and  fent  by  his  Father,  to  accomplifh  the  work 
of  redemption  for  a  loft  world."  Here  note,  Chrift  calh 
God  the  Father  the  only  true  Cod,  not  in  oppoliiicn  to  the 
Son  and  Holy  Ghoft,  who  being  one  in  efTence  with  the 
Father,  are  truly  and  really  God,  as  well  as  the  Father, 
but  in  oppofition  to  idols  and  falfe  gods.  There  is  a  great 
difference  betwixt  ihel'e  two  proportions  :  The  Father  is 
the  only  true  God,  and  the  Father  only  is  true  God. 
Chrift  faith  the  former,  This  is  life  eternal,  to  knovj  thee 
the  only  true  Cod.  1  he  Socinians  fay  the  latter  ;  7  his  is 
life  eternal,  to  know  only  thee  to  be  the  true  Cod  ;  and 
that  neither  Jefus  Chrift  nor  the  Spirit  are  God  ;  but  the 
Father  only.  But  how  comes  eternal  life  to  depend  as  well 
upon  the  knowledge  of  Jefus  Chrift,  asof  God  the  Father, 
if  Jefus  Chrift  be  only  man,  and  ntit  truly  and  really  God  i 
For  thus  our  Saviour  aliirms.  This  is  iije  eternal,  to  kno-M 
thee  and  Jefus  Chrijl.  \Vbe\tce  learn,  t.  That  the  be- 
ginning, increafe,  and  perfection  of  eternal  life  lieth  in  holy 
knowledge.  2.  That  no  knowledge  is  fufficient  toeternal 
life,  bill  the  knos* ledge  of  God  and  Jefus  Chrift,  who  is 
atfo  God  ;  for  who  can  think  that  theknowledge  of  a  mere 
creature  fhould  be  .nccounted  equally  uccefTary  to  falvation, 
with  theknowledge  of  the  preat  and  mighty  God?  Surely 
tf  our  happinefs  con  lifts  equ.illy  in  the  knowledge  of  God 
and  Chrilt,  then  God  and  Chrift  arc  of  the  fame  nature 
equal  in  power  and  glory. The comprehentive  lenfe  of  ihe 
words  feems  to  l>e  this,"  That  the  knowledge  of  the  only 
true  Cod,  and  of  Jel'us  Chrift  the  Mediator,  is  the  life  of 
grace,  and  the  neceflary  way  to  the  life  of  glory." 

4  I  have  glorified  thee  on  the  earth  : ■ 


Learn  hence.  That  the  whole  Kfe  of  Chrift,  while  here 
on  earth,  was  a  glonfyng  of  his  Father  ;  he  glorified  his 
Father  hy  life  doclrine  which  he  preached  ;  he  glorified  hi; 
Father  by  thenviratles  which  he  wrought ;  he  gloritied  his 
Father  by  the  unl'potied  purity  and  innocenty  of  his  life, 
and  by  his    unparalkled  lutTerings  at  his  death. 

— I  have  finiflicJ  the  work  whi<-h  thou  sjavcfl.  m<c 
to  do. 

That  is,  I  am  now  about  tofiniili  it  :  Tic  fpcjksof  what 
he  was  refolved  to  do,  ,T;3lready  done.  Here  not.-,  i  That 
it  is  work  that  glorifies  God.  a.  'I'hat  every  man  has  h^s 
work,  hi^  proper  work,  aiiigntd  him  by  God.  j.-  Thii 
work  muft  be  tiuifhed  here  upon  earth,  .j.  That  -nhcn  we 
have  done  our  proportion  of  work,  we  may  expert  our 
prnpori  ion  of  wages.  5.  That  it' is  a  bltflld  thing  at  th<; 
hour  of  deaih  to  be  able  to  fay  in  iincerity  and  uprightnefs 
that  we  have  glorified  God  in  the  world,  and  have  tini(he,l 
the  work  which  he  appointed  us  to  do  :  Father,  I  havi 
glorifird  thee  on  earth,  and  have  finijhed  the  vjorh  -j/hkh  thou 
gavejl  me  to  do. 

5   And  notv,   O  Father,  glorify   thou    me    \vi{!i 
thine  own  Iclf,   with  the  glory  which   I  had  with, 
thee  betore  the  world  was. 


From   the  connecliou   of  this   in   the   forme; 


verft?, 

'»e*rn. 


390 


St.      JOHN. 


jChap.  xyi|u 


lr^.>rn,i.  Thnt  whoever  expccTis  to  be  glorified  with  God 
in  heaven,  luuft  glorify  him  lirll  here  upon  Cfrt^.  ,  2- 
That,  jfier  we  liave  glorified  him,'  we  may  expect  IQ  l?e 
glorified  with  him,  a, 'id  by  hitn.j  ^/ A/rus;  ghrif^id  thcc. 
jJnd  n^iu,  0  Father,  ghr'tfy  Unit  mi ;  it  followi,  -u/ilh  the 
ghry  vjhuh  1  had vjlth  thee  before  the  wtrld  vjas^  Here 
u:te,  I.  ThatChriO,  as  God,  b.id  an  enential  glory  with 
God  ihp  Fjther  before  the  y/cr^J  w^s ;  He  had  this  glory 
not  in  the  piirpofe  and  decree  of  God  only,  as  the  Socinians 
would  have  it  ;  fqr  he  doth  not  Jay,  "Glorify  in  c  wiih 
the  f^Iory  ahichthoii  didfl  propofe  and  prepare  for  nie  be- 
fore the  \vorld  was;"  biir,'<'by  which  I  had  and  enjoyed 
with  thee  before  the  world  was  ;"  by  which  words  our 
I^ord  plainly  affcrts  his  own  exiftence  and  being  from  eier- 
nivy,  and  prays  for  re-exaltnticn  to  that  glory  svhich  be 
enjoyed  with  hjs  Fiitherbefore  his  Incarnation.  2.  Th^t 
thrill,  as  Mediator,  did  fo  far  humble  hinil'elf,  that  Ije 
needed  to  pray  for  his  Father  to  beftow  upon  him  the  glory 
which  he  wanted  ;'  namely,  the  glory  of  his  afceniion  aud 
exaltation.  A'stu,  0  Father,  ghrijy  me  wth  thine  O'xnfclf. 
As  if  Chrifl  had  faid,  "Father,  glorify  ine,  embrace  and 
honour  me  as  thy  Son,  who  have  been  in  the  eyes  of  the 
world,  handled  di((^racefully  as  a  fervant."  It  is  atinclnal 
glory  which  Chrill  Ipeaks  of,  not  in  degree  and  purpofe 
oidy,  for  that  believers  had  as  well  as  he  ;  but  thii  was 
a  glory  when  no  creature  had  a  being. « 

6  I  have  manifefted  thy  name  unto  the  men 
which  thou  gaveft  out  of  the  world :  thine  they 
were,  and  thou  gaveft  them  me  ;  ahd  they  have 
kept  thy  word.  ',     '   '. 

By  the  name  of  God,  we  pre  here  to  unrferftand  his  na- 
ture, his  proper:iesand  attributes,  iiisdeligns  and  counlels 
for  the  falvation  of  mankind  ;  Chrifl,  as  tlie  propl>et  nf 
his  church  made  all  tliefe  known  unto  his  people.  Learn 
hence,  7  hat  Jefus  Chrill  has  made  a  full  and  complete 
diftovery  of  his  Father's  mind  and  will  unto  his  people ; 
1  have  manife/'ed  thy  name  unto  them  which  than  gaveft  me. 
Thine  they  vji-re,  and  th'ju  guvtfi  them  me;  and  they  have 
kept  thy -j)trd.  Learn,  I.  That  all  believers  are  given 
unioChrid  as  his  purchafe  and  a<  his  charge  :  i.  'J'hey 
are  given  him  as  his  fnlijeiSts,  as  his  children,  as  the  wite 
of  his  bofuin,  .is  tlie  members  of  his  body.  2.  That  none 
are  given  toChrilt,  but  thofethat  were  firft  the  Father's: 
Thine  theyvjtre,  and  thou  gavej}  them  me.  3  That  all 
thofe  that  arc  given  unto  Chrill,  do  keep  his  word  ;  they 
kiepitintheir  undcrflanJings,  ihey  hide  it  in  their  hearts 
ihey  feel  tlie  force  of  it  in  their  fouls,  they  exprefs  tho-.pow- 
er  of  it  ill  their  liv^f ,  They  huve  kept  thy  vjord. 

7  Now  they  have  known  that  'all  things,  what- 
ibever  thou  haft  j^iven  me;  are  of  thee. 

Note  here,  t.  The  faithfuhefs  uf Chrill  in  rev^alingthe 
whale  wiU  of  his  Father  to  his  (lifcLples.  2.  The  profi- 
ciency of  his  difcipk's  in  the  fchool  of  Chriil, '  they  know 
all  the  things  v  hich  Chrift  had  told  th'-m  ;  namely,  tiiJt 
wh:i;f<>ever  he  h.id,  was  given  him  of  the  Father,  and  th.it 
he  had  thefe<ihin;^c  from  him  to  be  a  Mediator.'  L-arn 
hence,  That  Chiift  hath  apyjjroved  hiuifelf  a  faithful  pro- 
phet to  his  thutch,  ?  fjilhfui  mefienger  from  hisFatherto 


his.pcople,.inih3t  he.  hath  added  nothing  tahis  mcfljg«, 
por  taken  frothing  froij^  it,  2.  That.it  is^our  duty , to  know 
and  bclieye  on  Chrilt,  the  only  nifj-lVnger  and  Me^^ato^r 
fent  pf  Coi^;  h'ovj  they  have  ino-jin  tfiat  nil  things,  &ic. 

8  For  I  hAvfc  given  unto -them  the  words  which 

thou  gat*cft  me,'  and  they  have  received  them,  and 
have  kiiqwn  furely  that  I  came  out  frotn  thee,  and 
tj^ey  hiivc  b.e^eyed  tlioji  didfl  fend  inc. 

•  Asif  Chnll  had  faid,'*Plie  melTigc  by  thee,  my  Father 
committed  to  nre,  I  have  communicated  to  them  niy  dif- 
ciples,  and  they  have  received  it,  and  will  communicate  it 

•  frony  thse  to  the  world  ;  being  fufliciently  affurcd  thai-my 
coming  and  preaching  was  all  by  cotrmillion  from  thee.*' 
ilence/i-^/rwi'i.    That  the  doctrine  of  the  gofpti,    which 

vwas  revealed  by  Chrift,  was  received  from  the  Father.  2. 
'J  hat  faith  is  .i  receiving  of  the   word   of  Chrill,  and  of 

,<Ghrriliii)!and  by  the:  word.  Reljeivin'g  is  a  relative  trrnt 
and  prefuppofes  an  offer.  God  oflerson  his  part,  and  we 
r,eceivt  on  our  part,  the  w  hole  world  with  the  whole  heart 
,3.  That-.lhc  miniflers  of  thegtifpel  are  to  preach  that, and 
only  that,    which  thev  have  out  of  the  word   of  God'»  / 

.  have  eiven  thrmthe  viprd^Mfhich'thcngoveJ}  me.         •'    > 

9  I  pray  for  jtheip :  1^  prfiy,  not  for  .the  worI(^, 
but  for  them  yiiicii  thou  h^jlgiyei)  ^pe,  for  t|)(y 
arefclaine,    •    ^  •;       'I 

That  is,  "I  ndw-ofFer  up  a  prayer  particularly,  i.  FtJr 
iny  'apdltla.'i,  del\gi)f4(f<^  iogriei^t  a  worjk  fqr  the  pleaching 

of  the  e«erJaftiyg,Kpfpj^\,  '{ijl^  "!^^''P'*JiVffl*^"'^9'^^" 
rate  Gentiles.  2.  I  interrceae  alio  for 'all  behevers  aitttijs 
time,  for  their  prelVverance  infaiih,  arid  cbiiftancyii)  p^f- 
fecutio'n  ;  tjut'l  d«it  not  now  intercede  for^tie^witked'^ind 
•  impenitent'  world,  they  not  being  capable  ( AhiKl  (uch)  of 
thefe  mercies  and  bleifings  ;"  thmigh  at  other  times  we 
find  him  praying  for  the  world,  yea  for  his  very  crucifiers 
Father ;forg'rve  ihtm.  &c.  Nay,  in  this  \ery  pr.nyer,  at 
■  verfe  20.  hfe  pr&ys  far  the  world  •;  thatUs  fop  the  Gentile 
worhl-;  alt  thofe  that  hy  the  preat-hir.g  of  the  apoflles  ancl 
their  fiicccflors,  fnould  be  brouglvi  to  believe  on  him  to  the 
end  of  the  world,  learn  he"hce,  1.  That  the  Lord  Jefus 
Chrilt  is  the  great  and  gracious  intercclTor.  2.  'I  hat  all 
bdiewrs-,  all  the  children  ol  God  in  general  are  under  ihe 
fruit  and  benefit  of  Chrifl's  intercellion.  3.  That  as  ail 
the  members  of  Chrill  in  general,  lo  the.  miniflers  ami 
ambaffadors  of  Chrilt  inl'peci:d,  have  a  peculiar  inicrell' in 
Chrifl's  intercclilon  ;  and  great  are  the  advantages  of  his 
intrrceirion  for  them  ;  ii  From  the  perfon  interceeding, 
Chrill:  confidtM-  the  digntty  of  his  jierfon, 'God-man  ;  the 
deal  nef's  of  hi's^i-lon,  God's  Son.  2.  From  the  laaiiner 
of  his  interceirion,  not  byway  of  intreaty,  but  meritorious 
claim.  3.  From  the  lublimity  of  the  office,  our  Inter- 
cf ITor  is  near  toGod.  evenat  hi .  right  hand..  4.  From 
the  fruits  of  his  iirt^rcelfion,  it  procure  the  accepation  and 
jollification  of  <mr  perloHs,  |ih«  hearing  and  anfwc/'iijg  of 
our  prayi.rs,  the  pardon  and  foigiveneK  of  (ins,  our 
prefervaiion  in  grace,  and'oiirhopefrpfexpinal  glory. 

\o  And  all  iTiinxjare  thine,  and  thine  are  mine, 
and  I  am  ^■lorificd  in  thenu 


n.. 


Ghap,  xvrt. 


St.      JOHN. 


591 


■>  #y*n«yHmlerft antJtht*  two  ways !  i-  Of  all  pcrfon',' 
»n  mffne^di,  all  my  difcipJes  ahe  thence  as  wfll  as'htirife.! 
Xhence  hfryt^  1  hat  ihe  Faihtfr  and^Siin  linve  .i  like  iliare 
and  property  ill  nil  believers.  2. The  words  in  the  original 
being  of  the  neuter  gender  fii^nifv,  AH  thy  tilings  are  mine 
.arttf^all  my  thingsare  thine  ;  Chriftami  his  Farher  araone 
artd' they  agree  in  one  ;  they  have  the  fame  eilence  and  ns- 
Ritie,  'tlie'lanie  attributes  and  will ;  Chrill  hath  all  things 
lintt  the  Father  hath,  S^villeth  all  things  that  the  Father 
\WHeth,  and  doth  all' things  that  the  Father  dorh  ;  he  is 
therefore  really  and  eflentially  God.  l^MUnveth,  and  Tarn 
pjoriflc-il  in  them;  that  is,I  am  made  glorious  by  their  own- 
iJigand  receiving  me,  by  their  believing  iii  me,  and  accept- 
ing-of  liiS  for  their  Lord  and  Savitjur.  Thente  note, T\\3t 
the  Lord  Jcfus  Chri/1  is  eminently  gioi-ifieii  in  and  by  all 
thofe  rhatbelieve  in  him,  and  belong  unrA  him. 

1 1  And  now  I  ain  no  more  in  the  world,  but 
thefe  are  in  the  world,  and  I  come  to  thee.*  Holy  Fa- 
ther, keep  through  thine  own  name  thofe  whom  thou 
hall  given  rae,  that  they  may  be  one  as  we  are. 

Here  ehfcrvc,  i.  Our  Snvioiir'.  nrefent  condition;  I  am 
no  more  in  the  world';'  that  is,  Ilhal!  continue  on  earth  but 
a  fniairtime  longer,  and  then  afcend  to  my  Father  in 
heaven.  Z.(fi(r»  thence.  That  JeCus  Chrill,  as  he  is  man, 
he  is  gone  out  of  this  lower  world,  into  the  imnicdiste  pre- 
fence  of  his  Father  ;  he  had  been  abafed  before,  henuiilbe 
exalted  now  ;  he  had  no  more  work  to  do  on  earth,  but 
niuch  to  do  in  heaven^  therefore  he  left  this  work  to  go  to 
heaven.  2.  Our  Saviour's  prayer  to  his  Father  for  his 
apoftles  before  he  left  the  world ;  Holy  Father,  keep  them; 
that  is,  preferve  them  by  thy  divine  power  and  goodnefs, 
for  the  glory  of  thy  holy  name.  Here  note,  i.  The  title 
and  appellation  given  to  God,  Holy  Father.  Thence  learn, 
That  when  we  go  to  God  in  prayer,  efpecially  for  grace 
and  landification,  we  muft  look  on  him  as  an  holy  Father 
as  eflentially  and  originally  hf^ly,  as  infinitely  and  inde- 
pendantly  holy.  2.  ihe  fupplication  requefted  of  God. 
R'eep  through  thy  name  thofe  lukich  thou  hafi  given  me. 
Thence  learn.  That  the  perfeverance  of  the  Taints  in  a 
ftate  of  grace  is  the  fweeteffedt  and  fruit  of  Chrifts  prayer 
Chrilt  has  begged  it,  and  it  cannot  be  denied,  there  being 
filch  an  harmony  and  fwect  confent  betv/een  the  will  of  the 
Father,  and  the  will  of  the  Son.  Three  things  concur  to 
the  believer's  perfeverance.  On  the  Father's  part  there  is 
everlafting  love,  and  .ill  fufficient  power.  On  the  Son's 
part  there  is  everlaftlng  merit,  and  conftant  int^rcelFion. 
On  the  Spirit's  part  there  is  a  perpetual  inhabitation,  and 
continued  hiflneiice.  Note  2 .  The  end  of  Chrift's  fup- 
plication on  behalf  of  his  people  ;  That  thty  may  be  one  us 
■we  arc  one.  Here  ol'ferve,  1.  That  the  heart  of  Chrift  is 
exceedingly  fet  iipdn  the  unity  and  onenefs  of  his  members. 
2.  The  believer's  union  with  Chrift  their  head,  and  one 
with  another,  has  fome  refeinbhince  to  that  unity  that 
is  betwixt  the  Father  and  the  Son  :  For  it  is  an  holy  and 
fpiritual  un^on,  a  clofe  and  intimate  union,  an  indifloluble 
and  infeparable  union.    .      ;  ••  .•    ;. 

12  While  I  was  wltH'tiieinm  th6  World,  I  kept 
them  in  thy  name  ?  thofe  that  thou  gavcU  me  I  have 


kept,  and  none  of  them  is  loft,  but  the  fon  of  p^T. 
djtjon  :  that  the  fcripture  mi^ht  be  fulfilled. 

A'6'<?.jiere,  i.  That  chole  which  fhallbefavcd  arcgivsn 
mito  Chrill  and  committed  to  his  carr  and  triiit.  2  That 
none  of  thofe  things  aregiven  unto  Chrlftas  his  ch.irge  and 
cpminittcd  to  his  tare  and  trult,  fliall  be  (innjiy  lolh  Thofr 
th'iii  thou  gftVift  me  hiive  I  ktpt,  and  none  if  ihem  is  loft .  It 
follows,  but  the f'iH  nf perdition.  A  perlbn  may  be  fa'd  to 
be  a  fori  of  perdition  two  ways  ;  actively,  -.m^  palfively. 
Aflivtly  he  is  fo,  who  makes  it  his  work  and  bufinefs  to 
dcflroy  others  :  Paflively,  he  is  a  fon  of  perdition,  who, 
for  his  wickednefs  in  ck-ftroying  others  dellroyed  himfelf, 
Jtidas  was  a  fon  of  perdition  in  both  thefe  fenfes  ;  his  heart 
was  malicioufly  fet  iipondeftroying  Chrifi:,  and  wilfully  ft:!; 
uptMi  his  own  dcHruclion  :  His  covetoufnefiand  hypocrify 
prompted  him  to  betray  our  Saviour,  hisdefpair  provoked 
liiin  to  deftrciy  himfelf. 

13  And  now  I  come  to  thee,  and  thcfe  things  I 
fpeak  in  the  world,  that  they  might  have  my  joy 
fulfilled  in  themfelves. 

In  thefe  words  our  Saviour  declares  the  great  reafon 
why  he  did  at  this  time  fo  publicly  and  iolemnly  pray  for  his 
difciplcs  ;  It  was  to  fill  them  with  joy  and  comfort,  that 
their  joy  m'ght  not  be  tliminilhed  by  Chrift's  departure, 
but  rather  increal'ed  by  the  coming  of  the  Comforter  ;  That 
thty  may  have  my  joy  fulfilled  inthem  ;  that  is,  the  joy  which 
they  take  in  me,  and  the  joy  which  they  have  from  me. 
There  is  a  double  care  which  Chrift  takes  of  his  people  ; 
namely,  a  care  of  tlieir  graces,  and  a  care  of  their  joy  and 
comfort.  How  felicitous  was  he  to  leave  his  dil'ciples 
comfort  before  he  departed  from  them  !  He  delights  to 
fee  his  people  chearful,  and  he  knows  what  great  ufe  fpi- 
ritual joy  is  in  the  chriflian's  courfe,  both  to  enable  us  for 
doing,  and  to  fit  us  for  fuffering.  Learn  hence,  1.  That 
Chrift  is  the  author  and  original  of  the  joy  of  his  people  ; 
My  joy.  2.  That  it  is  Chrift's  will  and  defire,  that  his 
people  might  be  full  of  joy  :  That  my  joy  may  be  fulplleJ 
in  them.  3.  That  the  great  end  of  Chnll's  prayer  and  in- 
terceflion  was,  and  is,  that  his  people's  hearts  might  be 
full  of  joy  :  Thefe  things  J  fpeak  in  the  -world,  &c. 

14  I  have  given  them  thy  word  ;  and  the  world 
hath  hated  them,  bccaufe  they  are  not  of  the  werl4 
ey^n  as  I  am  not  of  the  world. 

I  have  given  /ofm //ij'iuorJ,  partly  by  external  revelation 
and  partly  by  internal  illumination  ;  and  for  thy  word's 
fake  ihe  world  hates  them,  as  alfo  hecatf  e  they  are  not  c/ 
iheiuorld.  Learn,  i.  That  chriftians,  efpecially  minifters 
to  whom  Chrift  has  given  his  word,  muft  e.xpect  the  worhls 
hatred.  JFew  of  the  prophets  or  apoftlcs  died  a  natural 
death  :  As  their  calijng^is  eminent,  fo  muft  their  CufFcrings 
be  exemplary.  The  beft  minifters,  and  the  beft  men,  are 
Uiuaily  inoft  hated.  There  is  an  antipathy  againft  the 
power  of  godlinefs,  or  a  cruel,  caufelefs,  implacable,  and 
irreconcilable  hatred  againlV  the  faints,  becaufe  of  their 
ftridnei's  in  religion,  antl  contrariety  to  the  world.  2. That 
it.is  to  the  honour  of  all  believers,  that  they  are  like  unto 
Chrift,  in  being  the  objects  of  the  world's  hatred  ;     The 

'Mil  Id 


:)9« 


Sr.        JO    H     N. 


Cha?.  jw'tr.) 


•Wtrlil  hatcf  lh;m,  \rcinfr  thfy  r.rr  ntt  tf  the  vorlJ,  as  /  am 
ti't 'jf  tkr'vorld.  This  Chrift  addi'boili  for  iiiformaiion 
and  confolation  ;  for  information, tljnt  tliey  flioutd  look  for 
fiich  li3tred,  niifcry,  and  iroiihle.as  they  f^w  bim  gr;»pf>lc 
with  ;  and  for  contoUtioii,  to  think  th.nt  the  world  can 
never  h^te  iis  fo  bad  as  it  has  hntcd  Chrilt. 

15  I  pray  not  that  thou  fliouldcft  t.ike  thcinout 
of  the  world,  but  that  thou  fhouldefl  keep  them 
from  the  evil.    16    They  arc  not  of  the  worlds  even 

as  I  am  not  of  the  world. 

Here  ncte,  i.  That  the  wifdom  of  Chrill  fees  fit  to  con- 
tiiuie  hischildren  and  people  in  the  world,  notwithftanding 
all  tlic  perils  and  dangers  of  the  world.  He  has  work  for 
fhcni,  :ind  they  are  of  life  to  him  for  2  time, in  the  world: 
till  their  work  be  done,  Chrill's  love  will  not,  anil  the 
world's  malice  cannot  remove  them  from  hence.  Yet 
Chrift  prays  th.it  his  Father  would  keep  them  from  the 
evil  :  that  is,  from  the  fins,  temptatiojis  and  fnares  of  this 
wicked  world.  Thence  note,  That  a  fpiritU'il  vk'lory  over 
evil  is  to  be  preferred  before  a  total  exemption  from  evil; 
it  is  a  far  greater  mercy  to  be  kept  from  fin  in  our  afflic- 
tion*, than  from  the  affliflions  themfelvcs.  jLr^rn farther, 
How  iiecefTary  divine  aid  is  to  ourprefervaiionand  fuccefs 
even  in  the  holieft  and  befl  of  enttrprifes,  and  hownecef. 
fary  it  is  to  feek  it  by  fervent  prayer.  Note  alfo,  That 
inch  as  fincerely  devote  themfelves  to  Chrift's  fer vice, are 
fure  of  his  aid  and  prote<5tion  whilft  fo  employed. 

17  San£lify  them  through  thy  truth  :  thy  word 
is  truth. 

Saniflify  them  not  initially,  for  fo  they  were  fantflified 
already,  but  progreffively  :  I^et  them  increaft  more  and 
Diore  in  grace  and  holinefs.  Learn  hence,  r.  That  fuch 
as  are  already  fanftified,  nuift  labour,  and  ought  to  en- 
deavour after  furrherrueafiires  and  higher  degrees  offanc- 
tification  :  that  the  mod  holy  may  yet  be  more  holy.  1. 
'J'he  word  of  God  is  the  great  iiiflrument  iti  God's  hand 
f«r  his  people's  fantfbification.  3.  That  the  word  of  God 
is  the  truth  of  God.  Sar.Ei'tfy  them  througblhy  truth,  thy 
'vord  it  truth.  The  word  of  God  is  a  divine  truth,  an 
eternal  truth,  an  infalliable  truth,   an  holy  truth. 

18  As  thou  haft  font  me  into  the  world,  fcvfenfo 
hive  I  alfo  fent  them  into  the  w^orld. 

A'o/e  here,  1.  Chrift's  milTion :  The  Father  fent  him 
into  the  world.  Chrift's  lending  implies  the  defignation 
of  his  perfon,  his  qualification  for  the  work,  his  authority 
and  commilTion.  Lf«r«  hence,  That  Chrift  himfelf  did 
not  of  himfelf  undertake  the  office  of  a  mediator,  but  was 
fent  ;  that  is,  authorircd  and  commifTloned  of  God  fo  to 
do;  Thou  ha/f/ent  me  into  the  world.  Notez.  As  Chrift's 
milfion,  i"o  the  apoftles'  miflion  :  y^t  thouhaji  fent  me,  fo 
have  1  fent  them.  Lenrn  thence,  That  none  may,  or 
ought  to  undertake  the  miniftry,  withouf  an  authoritative 
fending  from  Chrift  himfelf;  not  immediately  and  extra- 
ordinarily by  voice  or  vifion,  but  mediately  by  the  officers 
of  the  church.  And  fuch  as  are  fofent,    are  f«iyt  b^-Chrift 


himfelf;  »ndif  fo,  itis  tlielpecple"*  duty  to  reverence  rheir 
perfons,  to  refpeft  their  ofHce,  to  receive  their  mefTagc. 

1 9  And  for  their  fakcj;  I  fanftify  myfclf.  that  the/ 
alfo  might  be  fan6lificd  through  the  truth. 

The  worii  fini^i/yhc.re,  is  not  to  be  takenfor  ihecleau- 
fing,  purifying,  of  making  holy  that  which  "-is  before  tm- 
deail  ;  but  Chrift's  fanrtifying  himfelf  imports,  i.  Hisfe. 
]>aration  or  fetting  liimlelt  apart  to  be  a  facr;ifice  for  lioi 
2.  His  confecration  or  declaration  of  himfelf  to  this  hoiy 
life  and  fervice.  Here  /i-aru.That  JcfusChrift  didtledicate 
ami  folemny  fei  himfelf  apart  to  the  great  work  and  office 
of  a  Mediator.  I.eurn,  %.  That  the  great  end  for  which 
Chrift  did  thus  fandify  himfelf,  was  that  he  might  fanclify 
his  members;  therefore  did  he  confecrate  and  let  himfelf 
apart  for  u?,  that  we  fliould  be  conlccrated  to,  and  wholly 
fet  apart  fur  him. 

20  Neither  pray  I  for  thcfo  alone,  but  for  them 
alfo  which  fliall  believe  on  me  through  iheir  word  , 

Hithetto  our  Saviour  had  been  praying  iiV  himfelf  and 
hisapoftlcs  ;  now  he  prays  for  all  perfons,  both  Jews  and 
Gentiles,  that  (hould  believe  on  him,  throughout  the  world 
by  the  preaching  of  the  gofpel.  Hence /t'jr«,  i.  That  all 
believers  have  a  fpecial  intereft  in  Chrift's  prayers. 2. That 
in  thefenfe  of  ihe  gofpel.they  are  believers,  who  are  wrought 
upon  to  believe;  in  Chrift  throogh  the  word.  3.  Thai 
fuch  is  Chrift's  care  of  and  love  to  his  own,  that  they 
were  remembered  by  him  in  his  prayer,  even  before  they 
hid  a  being;  1  pray  not  for  thofe  ahne,butf(,r  all  thatfhall 
ttlitve  in  me, 

21  That  they  all  may  be  one:  a.s  thou,  Fatlier, 
an  in  me,  and  1  in  thee  ;  that  they  alfo  may  be  one 
in  us  ;  that  the  world  may  belie\'c  that  thou  haft 
fent  me. 

The  fpecial  mei'cy  and  particular  hleffing  which  Chrift 
prays  for,  on  behalt  of  believers,  is  a  clofe  and  intimate 
union  betwixt  the  Father  himfelf  ami  them,  and  slfo  eb- 
iwixt  one  another  ;  fuch  an  union  as  doth  in  fome  fort 
refenible  that  union  which  is  betwixt  God  and  ChriA  ; 
not  an  unity  of  effeHce  and  nature,  but  of  wills  and  affec- 
tionj.  Hence  note,  t.  That  the  myftical  union  betwixt 
Chrift  and  his  members  carrie^h  fome  refeniblance  with 
that  union  which  it  betwixt  the  Father  and  the  Son.  2. 
That  union  aniongft  the  niinifters  and  members  of  Jcfus 
Chrift  is  of  fo  great  importance  necclFity  and  confequencc 
that  he  did  in  their  behalf  principally  and  chietly  pray  for 
it.  An  unity  of  love  and  afFe<;tion,  of  faith  and  profcllion 
an  unity  of  praitice  and  converfion,  are  mercies  which 
Chrift  earneftly  prayed  for,  and  has  dearly  paid  for ;  and 
nothing  is  more  delired  by  him  now  in  heaven,  than  that 
his  difciples  fliould  be  One  among  themfelves  here  on  earth 
Father  nay  they  be  ene,  as  -we  are  one.  that  the  -jjorld  may 
helirjc  that t)njuhafl  fail  me.  Here  Chrift  intimates  one 
fpecial  advantage  that  would  redound  to  the  world  by  this 
defirsble  union  betwixt  the  minifters  and  members  of 
Chrift ;  it  will,  if  not  convert,  yet  at  leaft  convince  the 
world,  that  I  and  my  dodrinc  came  from  God.     Thence 

note. 


Chap,  xvii, 


St. 


J    O    H    N. 


393 


niJf,  That  union  amongft  Chrift's  difciplcs  is  one  fpcci.il 
mean  to  enlarge  the  kingdom  of  Chriit,  and  to  caiife  the 
world  to  have  better  thoughts  of  him  and  his  dotftrine. 

22  And  the  glory  which  thou  gaveft  mc,  I  have 
giyen  them  that  they  may  be  one,  even  as  we  are  one. 

Here  note,  i.  Chrift's  communication  of  that  glory  to 
believers,  which  he  had  received  of  the  Father  :  that  if, 
not  his  efTential  glory,  but  his  mediatorial  glory  :  Theglo- 
ry-which  thou  gavejl  me.  Now  Chrift  hath  no  glory  given 
him  as  God,  but  much  glory  beftowed  en  him  as  Media- 
tor. 1.  The  end  of  this  communication,  why  he  gave 
his  difciples  that  glory  which  the  Father  had  given  him  ; 
mmcly,  zhii  they  might  be  one.  Learn,  I-  That  God  the 
Father  hath  beftowed  much  glory  on  Clirifthis  Son,  as  he 
is  man  and  Mediator  of  the  church.  2.  That  the  fame 
glory  for  kind  and  fubftance,  though  not  for  meafure  and 
degree,  which  Chrift  as  Mediator  has  received  from  the 
Father,  is  communicated  to  true  believers.  3.  That  the 
great  end  of  thiscommunication  was,  and  is,  tooblige  and 
enable  his  people  to  maintain  a  very  ftrift  union  among 
themfelves  :  The  glory -which  thou  gave/}  me,  I  have  given 
them,  that  they  may  be  one,  even  as  vie  are  one.  4.  That 
unity  amongft  believer's  is  a  part  of  that  glory  which  Chrift 
as  Mediator  hath  obtained  for  them. 

23  I  in  them,  and  thou  in  me,  that  they  may  be 
made  perfefi  in  one,  and  that  the  world  may  know 
that  thou  haft  fent  me,  and  haft  loved  them,  as 
thou  haft  loved  me. 

Note  here,  i.  That  as  the  Father  is  in  Chrift,  lb  is 
Chrift  in  believers,  and  they  in  him  ;  the  Father  is  in 
Chrift  in  refpeft  of  his  divine  nature,  eflence  and  attri- 
butes :  amd  Chrift  is  in  believers,  by  the  inhabitation  of 
his  holy  Spirit.  2.  That  the  believers' happinefsconfif^eth 
in  their  onencfs,  in  being  one  with  God  through  Chrift, 
and  one  amongft  themfelves:  That  they  may  he  made  perfe£l 
in  one.  3.  That  God  the  Father  loved  Chrift  his  Son  : 
Thou  Iwejl  them  asthr,u  ha/?  hvr-d  me.  God  loveth  Chrift 
firft,  as  God;  (ohe  m  Primum  amabile,  the  firft  objeft  of 
hit  love,  as  reprefenting  his  attributes  exaftly.  Secondly 
as  Mediator,  John  x.  17.  Therefore  doth  my  Father  love  me 
becaufe  I  lay  down  my  life  for  my  ftieep.  4.  That  God  the 
Father  loves  believers,  even  as  he  loved  Chrift  himfell  ; 
that  is,  he  loves  them  upon  the  fame  grounds  that  beloved 
him;  namely  for  their  nearnefs,  and  for  their  likenefsto 
him.  I.  For  their  nearnefs  and  relation  to  him-,  he  loveth 
Chrift  as  his  Son,  believers  as  his  children,  i  John  iii.  i. 
Behold,  -what  manner  of  Ine  the  Father  hrjlmielh  upon  us, 
that  we  Jhould  be  called  the  Sons  of  Cod  !  1.  T  he  pro 
perties  of  the  Father's  love  towards  Chrift  and  believers 
are  the  fame:  Dotli  he  love  Chrift  with  a  tender  love, with 
an  unchangeable  love,  with  an  everlafting  li-ve?  Sodothhe 
love  believers  alfo.  5.  That  Chrift  woulJ  have  the  world 
know,  that  God  the  Father  loveth  the  children  of  men,  as 
well  as  himft-It  ;  Chnftisnot  ambitious  tocngrofi  all  our 
love  unto  himftlf,  hut  would  have  the  world  t;ik<-  notice 
of  the  good-will  of  his  Father,  as  well  as  of  hir.ift'f,  to 
loft  mankind ;  of  the  Fathers  love  in  fending  him,  as  well 


as  of  his  own  love  in  coming:  That  tie  -aiorldmay  kn'jvj 
that  thou  haj}  Jcnt  mc,  andhaji  loved  them,  «s  thou  hajl  lov- 
ed me. 

24  Fatlier,  I  will  that  they  alfo  whom  thou  haft 
given  mc,  be  with  me  where  I  am  ;  that  they  may 
behold  my  glory  which  thoix  haft  given  mc  :  for 
thou  lovedft  mc  before  the  foundation  of  tlic  world. 

Our  Saviour  had  prayed  for  his  difciples  fanftificatiftn 
before,  here  he  prays  for  their  giorificaiion  ;  t.  That  they 
be  where  he  is  ',  now  Chrift  is  with  them  in  his  ordinances, 
in  his  word,  and  at  his  table  ;  ere  long  they  fliall  be  with 
him  as  his  friends,  as  his  fpoufe,  as  his  conipanions  in  his 
kingdom.  2.  That  they  may  be  with  him  where  he  is, 
that  is,  more  than  the  former  ;  a  blind  man  may  be  where 
the  funis,  but  not  with  the  fun,  becaufe  he  doth  not  enjoy 
the  light  and  benefit  of  it :  To  be  wiili  Chrift  where  he  is, 
imports  union  and  communion  with  him.  That  being 
with  him  where  he  is,  they  may  behold  his  gltry  ;  that  is,  Jo 
fee  it,  and  everlaftingly  pofl'efs  and  enjoy  it.  Learn  i. 
That  all  thofe  that  are  given  to  Chrift  as  his  charge,  and 
as  his  reward  fliall  certainly  come  to  heaven  to  him  : 
Father,  I  -will  that  they  be  viith  me,  becaufe  1  have  merited 
that  they  ftiould  be  with  me  ;  I  will  that  they  behold  my 
glory,  becaufe  I  have  purchafed  it  at  fo  de.nr  a  rate.  I; 
'i  hat  the  work  and  employment  of  the  faints  in  heaven 
chiefly  confifts  in  feeing  and  enjoying  Chrift's  Glory  ;  for 
it  will  be  a  polfefTive  fight ;  The  language  of  e\-erY  look 
will  be,  "  This  happinefs  is  mine.  This  glory  is  mine." 
3.  That  the  top  and  height  of  the  faints  happinefs  in  hea- 
ven conllfts  in  this,  that  they  (hall  be  with  Chrift. 

25  O  righteous  Father,  the  world  hath  not  knowft 
thee  but  I  have  known  thee,  and  thefe  have  known 
that  thou  haft  f-^nt  me. 

Note  here,  i.  The  appellation  given  to  God  :  0  righteous 
Father.  This  is  the  fixth  time  that  Chrift  in  this  prayer 
has  called  God  Father,  It  being  fo  fweet  a  relation,  and 
producing  all  love,  delight,  joy,  and  confidence  in  God, 
by  him  that  pradlically  improves  It.  But  o/y^rvf  that  at  ver. 
II. when  Chrift  prayed  for  his  people's  fanclification,  he 
faid,  holy  Father,  making  ufe  of  that  attribute  which  is  the 
caufe  of  all  holinefs  in  the  creature;  but  now  praying  for 
their  glorification,  he  faysO  righteous  Father  :  riphteousin 
making  good  thy  promifes  both  to  me  and  them.  2. 
What  it  is  that  our  Saviour  affirms  concerning  the  wicked 
and  unbelieving  world,  that  they  have  not  known  God, 
the  -world  hath  not  known  thee  :  not  as  if  the  world  hath  not 
known  him  at  all,  hut  not  known  bim  aright  ;  the  unbe- 
lieving and  unfanftified  part  of  the  world  having  no 
faving  knowledge  of  God,  not  living  anfwemble  to  what 
they  know  to  be  their  duty.  What  Cirift  affirms 
concerning  himfelf  :  But  J  have  kno-jun  thee,  and  linfe  have 
kn'.-din  thee.  Intimating  thus  miith  im'.o  uv  th:it  Jefus 
Cluill  knows  God  iminediatc'y,  and  all  o'hers  know  hiiA 
by  the  means  of  Chrift  ;  Chrift  is  the  original  ant!  foiital. 
caufc  of  all  ihe  faving  knowledge  that  believers  have  of 
God.  There  is  not  the  leaft  rjy  of  faving  illumi'iation^ 
tli.u  doth  not  dtfccntl  from  Chrift  and  the  Spirh  «i  Cnr  ft. 
3  t>  26  And 


•4}^ 


39t 


St.      JOHN. 


♦# 


Chap,  xvtit. 


3  Judas  then  having  received  .i  band  ofmen,Si\\d 
ofTiccrs from  the-chicfpritfts  and  Pharifees,  coineth 
thither  withlanihorns,  and  torche.^,  and  weapons. 

Nile,  I.  What  a  muliitutle  were  here  employed  by  the 


26  And  I  have  dccla:rcdunto  them  thy  name.and 
will  declare  it : 

That  is,  "I  have  made  known  unto  them  tliy   nature, 

attributes,  couiiftrls,   will  and  corjirnands,  and  1  will  con-  ... 

liniie  the  nianifeftation  of  the  f.itnc  unto  the  end."  Learn  chief  priefts  and  Pharifees  for  apprehending  a  (ingle  per- 

thence,  That  thefavingknowledgeof  God  wasnot  attain-  fim  :  gown  men  and  fword  men,  young  and  eld,  Jew  and 

able  by  namr.1l  abilities,  but  cometh  ro  iis  by   the  fpecial  Gentile  ;  nil  forts  of  perfons  contrning  his  death,   as  all 

levela'tion  of  Jefus  Chrift  :   /  have  declared  unto  them  thy  conditions  of  people  viere  afterwards  to  re«jve  binefit  by 

Kttme.     2.   That  they   that   have    the  name  of  God,  his  it.     But  what  need  of  thefe  lanthorns  and  torches,  it  be- 


iiatinc  and  will  favinj^ly  dccl.irtd  to  them,  do  not  Hand  in 
tyjed  of  any  farther  decltrations  and  difcoveries  of  God's 
nature  and  will  tobe  niadeunio  then)  :   I  have  declared  Sic. 

— That  the  love  wherewith  thou  haft  loved  me, 
may  tc  in  them,  and  I  in  them. 


ing  then  as  fome  obferve,  full  moon,  when  ihey  fought 
him  in  the  garden  ?  All  this  urj^ed  their  zealous  indultrv 
for  our  Saviour's  apprchenfion,  that  they  might  be  furc  to 
find  him,  in  ca*'e  he  (hould  hide  himfelf  in  any  hole  or  cor- 
ners in  the  garden.  Learnhenze,  That  pcrlectithrs  and 
wicked  apoftatcs  are  not  afleepin  theirdefignsand  aftings. 


'i'har  is,  "That  the  love  which  is  originally  in  thyfelf,  but    very  vigilant   and   acTive  ;     when   at  the   fame  tjmc 

as   the  fountain   of  all  ^;race,    may  be  communicated    and  Chrift's  own  difciples  and  followers  are  afleepand  carelefs 

djfpenfedfromtheetothem.andbecomeinherent  inthem.'  How  active  was  Judas,  and  how  watchful  was  his  bloody 

Learn  hence,  1  hat  it  is  not  enough  forthe  people  of  God,  crew,  even  at  that  time  when  Chrift's  difciples  could   not 

that  they  are  beloved  of  him,  and  that  his  love  is  towards  keep  their  eyes  open ! 

them;  but  they  muft  endeavour  to  hare  it  in  them  ;  that  ^  j^j-^^  therefore  knowing  all  things  that  fhould 


is,  experience  it  in  the  effect;  o!  it,  and  in  the  fenfe  and 
feeling  of  it  in  their  own  louls.  The  fafety  of  a  chriftian 
lies  in  this,  that  CoiS  loves  him:  but  the  joy,  the  comfort, 
and  happlncfs  of  a  chriftian,  confifts  in  the  knowledge,  in 
the  fenfible  apprehenfion  and  feeling  of  this  love  ;  there- 
fore Cbrift  cloieth  his  prayer  for  his  members,  with  this 
aftectionate  and  comprehenfive  portion,  Let  the  love,  &c. 


CHAP.  XVIII. 


W 


come  upon  him,  went  forth,  and  faid  unto  them,; 
whom  leek  ye?  5  They  anfwcred  him,  Jefus  of 
Nazaieth.  Jefus  faith  unto  them,  I  am  he.  And 
Judas  alfo  which  betrayed  him,  flood  with  them. 
6  As  foon  then  as  he  had  faid  unto  them,  I  am  he, 
they  went  backward,  and  fell  to  the  ground. 

Note  here,  i.  How  our  Lord's  fufferings  were  all  fore- 
known to  bimfelf,  before   they  came  upon    him,  and  yet 
HEN   Jefus   had    fpoken    thefe    words,   he    how  willingly  and  chearfully    did  he  go  forth  to  meet  them 
went  f(Mlh  with  his  difciples  over  the  brook     Should  our  fuiferings  be  known  unto  us  before  they  come 

upon  us,  how  would  it  difquict  and  difturb  us,  vea,  not 
only  difcompofe  us,  but  diftraft  us!  In  great  wil'dom, 
therefore,  and  tender  mercy,  has  God  concealed  future 
events  from  us.  But  it  was  otherwife  with  Chrift;  he  had 
an  exaft  knowledge  of  thole  bitter  fufferings  which  he  was 
to  undergo,  and  yet  wiih  a  compofed  mind  he  goeth  forth 
to  meet  them  :  J cfuskno-jjing  all  things  which  fhould  come 
upon  him,  ivent  Jorth.      "Lord,  how   endearing   are    our 


Ccdron,  where  was  a  garden  into  the  which  he  en- 
fered,  and  his  difciples.  2  And  Judas  alfo  which 
betrayed  him,  knew  the  place  :  lor  Jefus  oft-times 
rcfortcd  thither  with  his  difciples. 

No  fooner  had  our  dear  I.iord  ended  his  divine  prayer, 
recorded  in  the  foregoing  chapter,  but  he  goes  forrh  to 
meet  his  fufferings  with  a  willing  chearfulnefs.  Heretirts 


with  his  difciples  into  a  garden"  not  to  hide  and    flieher  obligations  to  thyfelf,  that  when  thou  kneweft  beforehand 

himfelf  from  his  enemies  ;  for  if  fn  it  had  been  the    moft  the  biiternefs  of   that  cup  which  the   juftice  of  God    was 

improper  place  he  couhl  have  chofen,  it  being  the  accuf-  about  to  put  into  thy  hand,  thou  didft  not  decline  to  driuk 

tomed  place  where  he  was  wont  to  pray,  and  a  place  well  it  off  for  our  fakes  "i     2.    That  it  wai  n"t  man's  posver. 

Known  tojud-as,  who  wasnosv  coming  to  fei  k  him  :   Judas  but  Chrift's  own  permifiion,  which  brought   his  fufferings 

'Mhith  betrayed  him  kne^o  the  place  ;  for  Jefus  oft-times  re-  upon  him.     How  cafily  could  Chrift  have  delivered  him- 

f')rted  thither  with  his  difciples;  fo  that  Chrift  repaired  to  felf  out  of  his  enemies  hands,  who,  with  a   word  from  his 

this  garden,  not  to  (bun  but  to  meet   the  enemy,  10  offer  mouth,  caufcd  them  to  go  backward  and  fall  to  the  ground! 

Inmlelf  a  prey  to  the  wnlves,  which  in  the  garden  hunted  Chrift  in  fpeaking  thofe  words  did  let   ou    a    little  ray  or 


him,  and  lai«l  hold  upon  him:  he  alfo  reforted  to  this 
garden  now  for  privacy,  that  he  might  freely  pour  out  his 
foul  to  God.  Zearn  hence.  That  the  Lord  jefus  Chrift 
■was  praying  to  his  Fathrr  in  the  garden,  when  Judas  with 
his  black  guard  came  to  apprehend  him.  As  the  (in  of  the 
lirll  adam,  which  brought  dcftrudlnofi  upon  his  pofterity, 
was  comniitted  in  a  garden,  fo  the  falutary  paflion  of  the 
Cecond  Adam,  which  was  to  rcfcuc  us  from  that  dcltrufli- 
«n,  did  begin  in  a  garden  alfo. 


beam  of  his  Deity,  and  this  ftruck  thenido^n.  Mari^ 
what  a  ftrange  power  was  here  in  the  wonl  ot  Chrift, and 
that  nor  an  angry  word  neither  i  He  did  not  chide  ihem, 
and  fay,  "You  wretthes,  how  dare  yon  lay  hand-  on  me, 
and  carry  me  to  judgment,  v  ho  ijiall  one  d.y.beycur 
judge  ?"  Chrift  only  faid,  /  am  he,  and  dov<n  they  fill.  O 
what  fear  will  Chrift  fend  out  when  he  cqinctli  to  judge 
the  world,  who  could  fei.l  forth  Inch  a  fear  .^  hew  he  yit  Id. 
ed  uf  himfelf  tobe  judged  £nd  condemaed  in  the  world!  If 

there 


gHAP.  XVII I. 

there  wai  To  much  majefty  in  the  voice  of  Chrift,  w  on« 
of  the  loweft  arts  of  his  humilation  wha:  will  the  voice  of 
glorified  Chrilkbe  to  finners^when  he  iliall  come  as  a  judge 
to  condemn  the  world  ? 

7  Then  he  afked  thein  again,  Whom  feck  ye  ? 
andthey  faid,JefusofNaz.areth.  8  Jefus  anlwercd 
I  have  told,  you,  that  I  am  he  :  if  therefore  ye  feck 
me,  let  thefc  go.  their  way.  9  That  the  faymg 
might  be  fulKUed  which  he  fpake,  Of  them  which 
thoii  gavell  me,  have  I  loft  none. 

Here  «o/f,  i.  How  voluntarily  and  freely  Chrift  laid 
down  his  life.  When  hii  enemies  were  fallen  to  the  ground 
he  fuffered.them  to  rife  again,  and  offers  himfelf  to  them, 
to  take  and  carry  him  away,  ^'ote,  2.  Mow  the  fight  of 
this  glorious  miracle  of  the  foldiers  falling  to  the  ground 
did  not  deter  or  difcourage  them  from  their  wicked  pur- 
pofe  ;  they  get  up  again,  and  go  on  with  their  bloody  de- 
fign-  Learn  hence,  That  obdinate  and  obdurate  fuiners 
will  not  be  reclaimed  by  the  moft  evident  and  convincing 
by  the  moft  miraculous  and  furprizing  appearances  of  God 
againftthem.  Note,  3.  How  mindtul  in  the  midft  of  his 
fufferings,  Chrift  was  of  his  de.ir  difciples,  tofecure  them, 
at  this  time,  from  death  ar>d  danger  :  Ifyefeek  me,  kt 
the/ego  their  way  ;  that  is,  my  difciples,  agaiiift  whom  ye 
have  no  warrant  at  this  time.  Learn  hence,  That  Chrift 
is  fo  tender  of  his  followers,  that  he  will  not  put  them  up- 
on trials,  or  call  them  forth  to  fuffering,  till  they  are  ripe 
and  ready  prepared  for  them.  The  difciples  yet  were 
weak  and  feeble,  timorous  and  fearful,  and  Chrift  had 
much  work  and  fervice  for  them  to  do  in  the  world  ; 
namely,  toplant  and  propogate  the  gofpel  in  foreign  coun- 
tries ;  he  therefore  refi  Ives  not  to  lofe  any  one  of  them 
by  perlecution  at  this  tiuie  :  And  thus  wa.s  his  word  ful- 
filled, Of  them  -jihich  thou  gave  me  have  Ihjl  none. 

10  Then  Simon  Peter  having  a  fword,  drew  it, 
and  fmote  the  highprieft's  fervant,  and  cut  off  his 
light  ear.  The  fervant's  name  was  Malchus.  it 
Then  faid  Jefus  unto  Peter,  Put  up  thy  fword  into 
the  fheath : 

Ohferve  here,  St.  Peter's  love  unto,  and  ?,eal  for  his 
Lord  and  Malier,  in  defence  of  whom  he  now  dm  ws  his 
Iword  :  But  why  did  he  not  rather  drawupon  Judas  than 
upon  Malchus?  Pofiibly,  becaul'e  though  Judas,  was  moft 
faulty,  yet  Malchus  might  be  moft  forward  to  carry  off  our 
Saviour.  Oh,  how  doth  a  pious  breaft  fwell  wivh  indig- 
nation at  the  fight  of  an  open  affront  offered  unloirs  Sa- 
viour !  Farther,  The  rebuke  svhich  Chrift  gave  Sf.  Peter 
for  what  he  did  ;  thouglihis  heart  wasfincere,  yet  bis  hand 
wasralh;  good  intentions  are  no  warrant  fur  irregular 
actions  :  Chrift  will  thank  no  m.tn  for  dravvinga  fword  in 
defence  of  him,  without  a  warr.int  and  coinniiflion  from 
him.  To  redft  a  lawful  mapillrate,  even  in  Chrift's  own 
defence,  isradi  teni,  and  ilii'couiitc-nanced  by  the  golpel. 

— The  cup  which  my  Father  hath  given  mo,fhalI 
I  not  drink  it  ? 


St.      J    O    H    N. 


S9i 


Here  riole,  f.  Ameraphorlcal  defcriptinnof  Chiift'tfuf,' 
fcrings  ;  They  are  a  cup  put  into  his  luind  to  drink  ofi, 
and  that  by  his  own  Father.  They  are  a  cup,  and  but  4 
cup  ;  God  will  not  overcharge  his  people  ;  ar.d  litis  cup  iv 
from  the  haiul  of  the  Father,  yea,  from  the  handof  our 
Father  :  The  cup  -which  my  Father  hath  given  me.  a.  Our 
Lard's  refoluiion  to  drink  this  cup,  how  bitter  foever, 
being  put  to  his  mouih  by  his  Father's  hntid  :  Shall  not  1 
ilrink  it  >  that  is,  I  will  drink  it,  /.Mr«  hence,  i.  Tnat 
oft-times  the  wifdom  of  God  ispleaft-d  to  put  a  cup,  a  very 
bitter  cup  of  affliftion,  into  the  hand  of  thufe  to  drink,, 
whom  he  doth  moft  fincerely  I0V8.  2.  That  when  Goi* 
doth  fo,  it  is  their  duty  to  drink  it  v.ith  filence  and  fub- 
milfion  ;  Shall  [  not  drink  it  ?  that  is,  I  will  certainly  drink 
it  with  cheerfulnefs  and  relignation. 

12  Then  the  band  and  the  capt.iin  and  officers  of 
the  Jews  took  Jefus,  and  bound  him,  13  And  led 
him  away  to  Annas  firft  (for  he  was  father  in  law 
to  Caiaphas,  which  was  the  high  pricft  that  fame 
year.)  14  Now  Caiaphas  was  he  which  gave  coun- 
sel to  the  Jews,  that  it  was  expedient  that  one  man 
fhould  die  for  the  people. 

Judas  having  made  good  his  promife  to  the  chief  prieft* 
and  delivered  Jefus  a  prifoner  bound  into  their  handt,thofe 
evening  wolves  no  fooner  feize  the  Lamb  of  God,  but 
they  thirft  and  long  to  fuck  his  innocent  blood  ;  yet,  left 
it  Ihould  look  like  a  downright  murder,  they  allow  him  a 
mock  trial,  and  abufe  the  law,  by  perverting  it  to  injuf- 
tice  and  blood  fhed.  How  impoffible  it  is  for  the  greateft 
innocence  and  virtue  to  protf  ift  from  flander  and  falfe  ac- 
cufation  !  and  no  perfon  can  be  fo  innocent  or  good, whom 
falfe  witnefs  may  not  condemn. 

15  f  AndSimon  Petcrfollowed  Jcftis,  andfodid 
another  difciple.  That  difciple  was  known  unto  the 
hioh  prieft,  and  went  in  with  Jefus  into  the  palace 
of  the  high  prieft.  1%  But  Peter  ftoodat  the  door 
without.  Then  went  out  that  other  difciple  which 
was  known  unto  the  high  prieft,  and  fpake  unto 
her  that  kept  the  door,  and  brought  in  Peter.  1 7 
Then  faith  the  damfel  that  kept  the  doorunto  Peter 
Art  not  thou  alfo  one  of  this  man's  difciples  ?  He 
faith,  I  am  not.  i6.\ndthe  fcrvants  and  officers 
flood  there,  who  made  a  fiic  of  coals  (for  it  was 
cold)  and  they  warmed  thcmfolves :  And  Peter 
ftood  with  them,  and  warmed  himfelf, 

AH  the  four  ev.mgeiirt^  give  ns  an  accountof  Peter's  fall 
in  denying  his  NTafter.  And  therein  we  have  (.bftrvob le , 
I.  The  (in  itfelf  which  he  fell  into  the  denial  of  Chnft, 
and  this  backed  with  an  oath  ;  he  fw.nrc  that  he  knew  net 
the  man.  Lord!  how  ni.ny  the  flavilh  fear  of  I'l'f^ering 
drive  the  holif  ft  and  btft  of  men  to  commit  the  foulcft  ard 
worft  of  fins  :  2.  1  he  occafion  of  his  fall,  (i  )  His 
piefuniptii(U<;  coi  fideticc  of  his  o\\  n  {li  cij;il  art!  ft:.i  d'rg 
1  hijughall  me>  ft.rfuke  ye.  yet  ■will  net  1.  L(  rd  !  lopre- 
funic  upi;n  ourftiive*  i^  the  ready  way  to  provoke  ihee  to 
3  D  1  ■   "  •"'     t-  -  leave 


3b^ 


St.     JOHN. 


Chap.  xvui. 


leave  in  to  ourlelves.  It  ever  we  ftand  in  the  day  of  trial 
it  ii  the  fear  of  f.'lling  mud  enable  us  to  ftjiid  ;  we  foon 
fall,  if  we  believe  it  jiiipolTibie  to  fall.  (2.)  His  being  in 
bad  company,  among  CliriU's  rnemies  ;  Peter  had  better 
been  a-co!d  by  himltlf  alone,  than  warming  himfclf  at  a 
fire  whicii  was  conipjfled  in  with  the  blafphemics  of  the 
foldiers,  where  his  confci^'nce,  though  nor  ft-ared,  wasyet 
made  hard.  3.  The  reiteration  or  repeticion  of  this  fin; 
lie  deciiedChriftajrnin  and  again  ;  he  denied  him  firll  with 
a  lie,  then  with  an  oath  and  curfe.  Oh,  how  dant»eroasis 
it,  not  to  refill  the  beginnings  of  Cm  !  If  we  yield  to  one 
temptation,  Satan  will  afTniic  us  with  more  and  ftronger. 
4.  The  henious  and  aggravating  circumltancesof  Peter's 
fin.  (1.)  From  the  charaifler  of  his  perfon,  a  difciple,  an 
apuftle.a  chief  apoltle  ;  yet  he  denies  Chrifl.  (2  )  From 
the  pcrfon  whom  he  denies,  liis  Mailer,  liis  Saviour.  (3.} 
The  time  when  he  denied  I-iim  ;  foon  after  that  Chrilt 
had  wallicd  hisfeet,  yea,  foon  after  he  had  received  tlie 
facrament  from  Chrill's  own  hand.  How  unreafonable 
then  is  their  objeiVion  againft  coming  to  the  Lord's  table, 
that  lome  who  go  to  it,  difhonour  Chrift  as  foon  as  they 
come  from  it!  Sucli  examples  ought  not  to  dil'courage  us 
from  coining  to  the  ordinance,  but  flioald  excite  and  in- 
creafe  our  watchfulnefs  after  we  have  been  there,  that  our 
after-deportment  may  be  fuitable  to  the  folemnity  of  a 
facramental  table. 

ig  f  The  high  priefl  then  afked  Jefus  of  his 
diTciples  and  of  his  dodlrine.  20  Jefus  aiilWered 
him,  1  fpake  openly  to  the  world ;  I  ever  taught  in 
the  fynagogue,  and  in  the  temple,  whitherthejews 
always  re  fort,  and  in  fecret  have  I  faid  nnthing.  21 
Why  afkell  thou  me  ?  afk  them  which  heard  me, 
what  1  have  faid  unto  them  ;  behold,  they  know 
what  I  faid. 

Our  Saviour  being  brought  before  Caiaphas  the  high 
prieft,  he  examines  him  concerning  his  dodirine,  and  his 
«Iifc'ples,  pretending  him  to  be  guilty  ofherefy  in  doftrine 
:ind  fedition,  in  g-itheringdifciples  and  followers.  Our  Sa- 
viour  anfwers,  That,  as  to  his  doftrine,  he  had  not  de- 
livered it  in  holes  and  corners,  but  had  taught  publicly  in 
the  temple  and  fynagogues,  and  that  in  fecret  he  had /aid 
nothing  ;  that  is,  nothing  contrary  to  what  he  had  delivered 
in  public.  Chrift  never  willingly  afFefted  corners;  he 
taught  openly,  and  propounded  his  docirine  publicly  and 
plainly  in  the  worltl.  A  rou vincing proof  that  both  he  and 
liis  doftrine  were  of  God.  ie^irn  hence,  1,  That  it  is  not 
unufual  for  the  beft  of  doftrines  to  pafs  under  the  odious 
r»iTie  and  imputation  of  error  and  herefy.  Chrill's  own 
dodtrine  is  here  charged  ;  The  high  priej}  afiud  Jefus  con. 
cerning  his  doSJrine.  2.  That  the  minifters  of  Chrift  who 
have  truth  on  their  fide,  may  and  ought  to  fpeak  boldly 
and  openly  ;  I  /pake  openly  un!o  theiu'jHd.  "  Veritas  nihil 
erubefcitpjaeieaquainabfcondi."  1  ruthbluflies  at  nothing 
except  at  its  being  concealed.  Infecrel,  fays  ChriH,have 
Ifuid  nothing. 

22  And  when  he  had  thus  fpoken,  one  of  the 
officers  which  Hood  by,  fliuck  Jefus  with  the  palm 


of  his  hand,  faying,  Anfwcrefl  thou  the  high  priefl 
fo  ?  23  Jefus  anfwered,  If  I  have  fpoke  n  cvil,bcar 
witnefs  of  the  evil:  but  if  well,  why  fmiteft  thou 
me?  2^  (.Mow  Annas  had  fent  him  bound  unto 
Cdiaphas  the  hi^h  pricft.)  25  And  Simon  Peter 
ftoodand  warmed  hrmfelf:  They  faid  therefore  un- 
to hiin.  Art  thou  not  iilfo  one  of  his  difciplcs  ?  He 
denied  it,  and  faid,  I  am  not.  26  One  of  the  fer- 
Vants  of  the  high  priefl  (being  his  kinfman  wbofe 
ear  Peter  cut  off)  faith,  Did  I  not  fee  thee  in  the 
garden  with  hiin  ?  27  Peter  then  denied  again, and 
immediately  the  cock  crew, 

Notehere,  i.  How  infolcntly  and  injurioufiy  an  officer 
ftrikes  our  Saviour  in  this  court  of  judicature  ;  One  of  the 
officers  ji  ruck  Jefus  with  the  palm  of  his  hand.  Whit  had 
ihe  holy  and  innocent  Jefus  done  to  deferve  thefe  buffet- 
ings?  He  only  made  ufe  of  the  liberty  which  their  lawdid 
allow  him,  which  was  not  to  accufe  himfclf,  but  to  put 
them  upon  the  proof  of  thofe  accufations  which  were 
brought  againft  him.  But  from  this  inftance  of  our  Sa- 
viour's fulierings  we /f/jr«,  That  Chrift  did  endure  painful 
buffetingSjignoininiousand  contemptuous  ufage,  even  from 
inferior  fervants  ;  giving  his  cheek  to  thefmiters,  to  teftify 
that  Hiame  and  reproachful  ufage  which  was  deferved  by 
us,  and  tofaniSify  that  condition  to  us  whenever  it  is  al- 
lotted for  us.  2.  The  meek  and  gentle  reproof  which 
the  [..ord  Jefus  gives  to  this  rude  officer;  hedoth  notftrike 
him  dead  upon  the  place,  nor  caufe  that  arm  to  wither 
which  was  ftretched  forthagainft  the  Lord's  anointed;  but 
only  lets  him  know,  that  there  wasnoreafon  for  his  ftrik- 
ing  of  him.  Where  note,  That  though  our  Saviour  doth 
not  revenge  hinifelf,  yethe  vindicates  himfelf,and  defends 
himfelf  both  with  law  and  reafon:  Jf  I  have  fpoken  evil, 
bear -witnefs  of  the  evil;  but  if -jiell,  why  Jmite^i  thou  me* 
Hence  we  learn,  i.  That  we  are  not  literally  to  underftand 
the  command  Mat.  v.  of  turning  the  cheek  to  him  that 
finites  us.  For  Chrift  himfelf  did  not  this,  but  defends  the 
innocency  of  his  words.  (2-)  That  to  ftand  up  in  defence 
of  our  own  innocency,  is  not  contrary  either  to  the  duties 
of  patience  and  forgivenefs,  or  to  the  practice  and  example 
of  our  Lord  Jefus.  Note,  7.  That  when  the  foldif  r  had 
ftruck  Chrift  upon  the  chetk,  he  did  not  turn  to  him  the 
other  alfo,  according  to  Mat.  v.  39.  Which  evidently 
fliews,  that  that  precept,  Jf  they  fmite  thee  on  oneiheek^ 
turn  the  other  alfo,  command!  only  this,  rather  than  t;.ke 
revenge,  we  fhould  bear  a  fecond  injury.  Chriftianj ought 
rather  to  fuffer  a  double  wrong,  than  to  feeka  privatere- 
venge  :  Chrillianity  obliges  us  10  bear  many  iijuries  pa-« 
tiently,  rather  than  to  avenge  one  privately  ;  but  though 
it  bind  up  our.  hands  for  private  revenge,  yet  it  doth  not 
(hut  rnr  mouths  from  cuniplaining  to  public  authority. 
Chrift't  own  praftice  here  expounds  the  precept  clfewhere 
Mat.  V.  2.  For  hecomplain^  here  of  the  nfEcer's  injuftice 
in  fmicing  him  before  the  j.idicaiory,  and  challenges  the. 
man  to  bear  wiinefs  of  the  evil.  Laftly,  How  our  Lord' 
was  net  only  buffeted,  hut  bound,  and  fent  bound  from 
Annas  to  Caiaphas,  from  Caiaphas  to  Pilate,  fro'u  Pif.itc  to 
Herud,   and  from  Herod  to  I'llate  again  :  Attd  all  this  on 

£uot 


Chap.  xvn. 


St.      J    O    H    N. 


:3i)7 


foot  through  the  ftreets  of  J?rufalem,  from  one  end  of  the 
city  to  the  other  ;  partly  to  rentier  his  coinpairion  more 
public,  beiiip;  a  gazing  (lock  to  i!ie  world,  and  a  fpectacle 
both  to  anjielb  and  men.  And  his  condefcending  to  j»o 
bound  from  one  high  pried  to  another,  and  from  one  tri- 
bunal to  another,  teiches  his  people  what  dchnqiientsihey 
were  before  the  tribunal  of  God,  and  v^hat  they  deferved 
by  reafon  of  C\\ ;  even  a  I'entence  of  eternal  condemnation 
at  the  tribunal  of  a  juil  and  holy  God. 

2  8  5  Then  led  they  Jofus  from  Caiaphas  unto 
the  hall  of  judgment  :  and  it  was  early,  and  they 
themfclves  went  not  into  the  judgment  hall,  left 
they  fhould  bs  defiled:  but  that  they  might  eat 
the  paffover. 

There  were  two  courts  of  judicature  which  our  bleflcd 
Saviour  was  brought  before  and  condemned  by  :  i  1  hat 
ecclefiaftical  court  orfanhtdrini,  in  which  the  hi^h-prie(l 
I'at  asjuJge:  Here  he  was  condemned  to  death  for  blaU 
pheniy.  2.  The  civil  court  or  judgmenr-hall,  where 
Pontius  Pilate,  the  Roman  governor,  fat  judge,  who,  be- 
caufe  he  was  a  Gentile,  they  would  not  go  into  his  houfe, 
left  they  fhould  be  defiled  :  for  they  accounted  it  a  legal 
pollution,  to  come  into  the  houfe  of  a  Gentile.  Where 
M'jte,  The  notoricus  hypocrify  of  the  Jews  ;  they  fcruple 
the  deiilmg  of  ihemfelves  by  ccraing  near  the  judgment- 
Lai/,  where  Pilate  £it,  but  make  no  fcruple  at  all  to  defile 
theinfelves  with  the  guilt  of  that  innocent  bUiod  which 
Pilate  (hed.  When  perfons are  overzealous  for  ceremo- 
nial obfervations,  they  are  oftentimes  tooremife^siUh  re- 
ference 10  moral  duties.  They  brought  him  iothejuJg' 
ment  hall ;  but  they  thcmfehes  wrnt  nbt  in,  left  they, 

29  Pilate  then  went  out  to  them,  and  faid; 
What  accufation  bring  you  againft  this  man  ?  30 
They  anfwered  and  faid  unto  him.  If  he  were  not 
a  malefaflor,  we  would  not  have  delivered  him  up 
unto  thee. 

Uote  here,  i  How  Pilate  humours  thefe  Jews  in  their 
fuperflition.  They  fcruple  to  gu  into  the  judgment-halT 
t  >  him  ;  he  therefore  goes  out  to  them, and  demands  whai 
accufation  they  had  againft  Chrift.  They  charge  him  here 
only  for  being  a  malefaftor,  or  an  evil  doer  inthegeneral ; 
but  elfe  where  Luke  xxiii.  they  particularly  accufe  him, 
1.  Fur  perverting  t/je  nation."  2.  "For  forbidding  to 
piy  tribute  to  Cxfar."  3.  "For  faying  that  he  himfelf 
was  Chrift  a  King."  All  which  was  fihhy  calumny  ;  yet 
drift  underwent  the  reproach  of  it  without  opening  his 
mouth  :  Teaching  us,  when  we  lie  undercalumn  y  and  un- 
jult  imputation,  to  imitate  him,  wliu  opened  not  his  mouth 
but  committed  his  caufe  ta  him    that  judgeth    uprightly. 

31  Then  Pilate  faid  unto  them,  Take  ye  him, 
and  judge  him  according  to  your  law.  The  Jews 
therefore  fuid  unto  him,  It  is  not  lawful  for  us  to 
put  any  man  to  death  :  32  That  the  Hiying  of 
Jefus  might  be  fulfilled,  which  he  fpake,  fignifying 
what  death  he  fhould  die.  ^' 


The  Jews  being  now  under  the  power  cf  the  Roni.tns 
though  they  had  a  power  of  judging  and  tenfuring  crinii- 
nals  in  fnialfer  matters,  yet  not  incapiialcafe;  ;  thty  cculd 
not  pronounce  a  fentenceof  death  upon  any  perfon,  lay 
fome  :  they  might,  and  did,  fay  ot  hers.punilli  blafphcniers, 
by  ftoning  them  to  death  ;  but  then  their  feiitence  is  to  be 
ratified Uy  ffie  Romanpower  :  Accordingly,  here  they  had 
in  their  ecclefiaftical  court  condemned  Chrift  for  blalphe- 
my,  now  they  bring  him  to  Pilate  the  Roman  governor  to 
coi.firtn  the  ftiitence  of  death.  From  hence  it  appears, 
That  Chrift  W3i  the  true  Medias,  being  fcnt  into  the  world 
when  the  fceptrc  was  t.'rparted  from J-.d^h,  accordingto 
that  ancient  prophecy  of  Jacob,  Gen.  xlix.  10.  Ihefctptre 
Jhall  not  depart  from  Juduh  until  Sbiloh  come.  The  Jews 
had  no  power  abfolutely  to  condemn  any  man,  or  put  him 
to  death  ;  but  this  power  the  Roman  emperor  refe rved  ro 
his  own  deputy.  This  contribut<:d  towards  the  fulfilling 
of  our  Saviour's  words.  Matt.  xx.  19.  That  he  flioulJ  he 
delivered  to  the  Gentiles,  and  JhoulJ  be  crucified:  Which 
was  not  a  Jewifh,  but  a  Roman  punilhmcnt.  Had  the 
Jews  put  him  to  death,  they  had  ftoned  him.  But  Chrift" 
was  to  be  made  a  curfe  for  us  by  hanging  upon  a  tree;  and 
accordingly  the  Jews  execute  the  counfel  of  God,  though 
they  knew  it  not,  by  refufing  to  put  him  to  death  ihem- 
felves. Learn  hence.  How  willing  Chrift  was  to  undergo 
a  (hamefnl,  painful,  and  accurleddeaih.  thathc  mighttef- 
tify  his  love  unto,  and  procure  a  blefTing  for  his  people. 
Thus  the  faying  'ifjffus  was  fulfilled,  which  hejpake,  &c. 

33  Then  Pilate  entered  into  the  judgment-hall » 
again,  and  called  Jefus,  and  faid  unto  him,  Art  thou  ■ 
the  king   of  the  Jews  ?      34   jefus  anfwered   him,- 
Sayeft  thou  this  of  thyfelf,  or  did  others  tcliit  thee 
of  me  ?     35   Pilate  anfwertd,  Am  I  a  Jew  ?  Thine, 
own  nation,  and   the  chief  ptiefts  have    delivered, 
thee  unto  me  :   What  haft  thou  clone  ?      36    Jefus  - 
.-\nfwered,  My  kingdom  is  not  of  this  world:   if  my. 
kingdom  were  of  this  world,    then  would  my  fcr- 
vants  fight,  that  I  Qiould   not  be  delivered  to  the 
Jews:  but  now  is  my  kingdom  not  from  hence. 

A'o.'*  here,  i.  Pilates  enfnaring  queftion,  /frt  thcu  the 
king  of  the  Te-jjs  >  How  jealous  are  great  men  of  Jefus. 
Chrilt,  and  how  afraidthey  areof  hiskingdom,  power  and 
authority,  as  if  it  would  be  prfjudicial  to  their  authority 
and  power  in  the  world,  which  was  far  tnou'^h  from 
Chrift's  thoughts!  2.  1  he  wifdom  and  caution  of  onr 
Saviour's  anfwer  ;  he  neither  affirms  nor  denies.  Though 
whenever  we  fpeak  we  are  bound  to  fpcak  the  truth,  yet 
we  are  not  hound  at  all  times  to  fpeak  the  whole  truth. 
Chrilb  tells  him  therefore,  that  upon  the  (uppoliiion  ih;.t 
he  was  a  king,  yet  his  kingdom  w.is  not  earthly,  buta  fpi- 
ritu.il  kingdom ;  he  was  no  temporal  kii>[^.  torule  over  his 
fnbjefts  with  teviporal  power'aml  worlilly  pon;p,  but  a 
fpirituul  king,  in  and  over  his  church  onlv,  lo.  order  the 
atfiiirs,  and  look  after  the  governiHcnt  thereof,  learn 
hence,  That  Chrift  as  God  hath  an  univerl'al  kinodom  of 
power  and  providence  even  over  the  h'glicft  of  men,  ard 
as  a  .  Mediator  hath  a  fpiritual  kingdom  in    and  over  h.s 

church 


3.98 


St.      J    O    H    N. 


Ghap.  xik. 


church.  2.  Thnt  it  i'ij  dcarevicJencc  thnt  Chrift's  king- 
Ji)m  is  Ipiritual,  m  i";  much  as  it  is  not  cirrici  on  by  vio- 
lence  anJ  Corre  i>f  ai-in;,  as  worldly  kiiigdonis  are,  but  by 
i^iiritua!  me.-iiis  and  iiiethoJs:  If  my  kingd^'n-juercofthit 
■jjiiU,  my  Uninnti  luouhl  fight  for  mf  ;  but  no-j)  is  my  king- 
dam  ir,t  fritftt  he  nee, 

37  Pilate  therefore  faid  unto  him,  Art  thou  a 
kln^  then  ?  Jcfus  anfwered,  Thou  fayed  that  I  am 
a  king.  To  this  end  was  I  born,  and  fur  this  caufe 
cuuv  I  into  the  world,  that  I  Ihould  bear  witnefs 
untu  the  truth.  Every  one  that  is  of  the  truth 
hearcth  my  voice. 

Pilitc  a(ks  liim  again  dirctfily  and  expreflly,  Art  thou  a 
Kini^  or  mt?  Our  Saviour  anfwers,  "  Thiufayefl  that  1 
amti  Kin^,  and  fo  it  is  indeed  as  thou  fayeft,  I  am  a  King 
*nd  the  King  of  the  Jews  too;  but  not  a  temporal  King, 
to  rule  over  them  aficr  tlie  manner  of  earthly  Kings,  with 
reniporal  po'ver.and  worldly  pomp  and  fplendor;  but  I 
am  a  fpiritu.il  ting,  to  rule  and  govern,  not  only  the  Jews, 
b.it  my  whole  church  confilVmgboth  of  Jews  and  Gentiles, 
after  a  fpiritual  manner."  Note  here,  i.  The  dominion 
and  fovereignty  of  Jel'us  Chrift,  he  has  a  kingdom  ;  /My 
kingdom.  2.  The  condition  and  qualification  of  this'king- 
dom,  rkega-ivelyexpreffod  :  !\Iy  kingdom  is  not  of  this -world. 
3.  The  ufe  and  end  of  this  kingdom,  that  the  truth  may 
have  pl-icc  among  the  chddren  of  men  for  their  falvation  ; 
71;  this  tnd  -uiis  I  horn,  and  came  into  the  world,  to  hear 
tiiilntf  I  Unto  the  truth.  4.  The  fubjects  of  Chrifl's  king- 
dom dechired  :  Every  one  that  is  of  the  truth  heareth  my 
voice  :  That  is,  every  one  who  is  by  divine  grace  difpofed 
10  believe  and  love  the  truth,  will  hear  and  obey  Chrift's 
do£ttitie. 

38  Pilate  faifh  unto  him,  What  is  truth  ?  And 
when  he  had  faid  this,  he  went  out  again  unto  the 
Jews  and  faid  unto  them,  I  find  in  him  no  fault  at 
all.  39  But  ye  have  a  ciiflom  that  I  fhould  releafc 
unto  you  one  at  the  paffovcr:  will  ye  therefore 
that  I  releafc  unto  you  the  king  of  the  Jews?  40 
Then  cried  they  all  again,  faying,  Not  this  man, 
but  fiarrabbas.     Now  Barrabbas  was  z  robber. 

Note  here,  i.  The  qiieflion  Pilate  put  to  Ciirift,  IVhat 
is  truth?  A  muft  noble  and  important  qiieftion,  had  it 
been  put  forth  with  an  honeft  heart,  with  a  mind  fairly 
difpofed  for  information  and  f.itisfadion ;  but  it  isevident, 
PJlatc'j  inquiry  was  not  feriouj  :  iHay  it  is  generally 
thought  that  Pilate  a{ked  thisqueflion  in  fcorn,  contempt 
and  derifion  ;  for  heftays  not  for  our  Lord',  anfwer,  hut 
.TS  fiion  as  he  ftarted  i>is  query,  went  off  the  bench  in  hafle 
Learn  hince,  That  this  qiicliiou.  What  is  truth?  or  how, 
may  we  come  la  the  knowledge  of  the  truth?  i;  of  un- 
iprakible  ufe  and  importance,  and  the  qucflion  whereon 
the  whole  frame  andcoiiflitutinnof  religion  depends ;  bc- 
caufe  truth  is  claiineil  by  all  parties  of  men,  bv  all  prof-Kf- 
fors  ofreligioii.  A(k  the  difTt-rent  parties,  from  the  old 
gentleman  at  Rome,  to  the  pooreft  Qu.iker  and  Muggle- 
loit'i.MH,  li  here  is  truth  f  and  tliey    will  all   tell  you,  They 


are  in  the  poffcfflon  nf  It:  Every  feft  hath  thus  much  of 
popery  with  it,  that  the  profelTors  of  it  think  themfelves  , 
infaiiiable,  and  every  one  cries  out,  Htreis  truth.  But  God 
hath  given  us  a  two-fold  light  to  fearch  for  truth  ;  namely 
the  light  of  reafon,  and  the  light  of  fcripture,  or  divine, 
revelation.  The  former  Solomon  culls  the  candle  of  the 
Lord,  fet  up  in  our  breads  by  God,  on  purpofe  to  difcover 
truth  unto  us.  God  allows  us,  yea,  enjoins  us,  the  free 
and  impartial  life  of  our  unJerftandings  and  judgments,  ia 
order  to  the  finding  out  of  divine  truth  ;  but  becaufe  na- 
tures light,  or  the  light  of  natural  reai'on  is  not  clear  and 
bright  enough  to  give  usaprofpe(ftof  fupernaiural  truths, 
ftor  nature  and  reafon  can  never  dictate  ihofe  things  which 
depend  only  upon  God's  free  grace  and  good  pleafure  ; 
fuch  as  the  doctrine  of  a  Saviour  and  Redeemer,  and  the 
method  of  man's  Salvation  by  the  fufferings  of  the  Son  of 
Godj  it  has  been  blafphemy  once  to  have  fuppofed  fuch 
things,  had  not  God  revealed  them  in  fcripture  :  There, 
fore  the  fecond  ftandard  of  divine  truth  is  the  infalliabic 
word  of  God.  The  gofpel  of  Ciirift  is  the  way  and  the 
truth  ;  Truth  came  by  Jcfus  Chrijl.  And  would  men  be 
ruled  and  condudetl  by  thefe  unalterable  ftindards  of 
truth,  namely,  right  reafon  and  divine  revelation,  they 
would.eafily  agree  in  their  judgments  what  is  to  be  believ- 
ed, and  all  duties  and  controverfies  would  vanifh.  Right 
reafon  and  infiHred  fcriptures  are  the  beft  judges  of  con- 
troverfies ;  they  being  the  fixed  standards  a'nd  meafurei 
of  divine  truth, can  bcft  refolve  Pilate's  qucflion  here,  and 
tell  us.  What  is  truth.  2.  How  unwilling,  how  very  un- 
willing Pilate  was  to  be  the  inftrument  of  our  Saviour's 
death  .-  He  came  forth  three  feveral  times,  and  tells  the 
Jews  that  he  finck  no  fault  in  him  ;  he  bids  them  take  him 
and  judge  him  according  to  their  law;  Pilate,  a  pagan, 
abfolves  Chrifl,  whilft  the  hypocritical  Jews,  that  heard 
his  doftrine,  and  faw  his  miracles,  do  condemn  hin,  3. 
Pilate  having  abfolved  Chrilt,  I  find  no  fault  in  him,  en- 
deavours next  to  releafe  him,  and  takes  occafion  from 
their  ciiftnm  of  having  a  prifoner  releafed  to  them  it  their 
feaft,  to  inlinuate  his  dcfire  that  they  fhould  chufeChrift  : 
Te  have  a  cafiom  that  I  JJiould  releafe  unto  ym  one  at  the 
pafflver.  Laftly,  How  the  Jews  prefer  Barrabbas,  a  rob- 
ber, before  the  holy  and  innocent  Jefus ;  They  all  cried 
out,  faying,  nut  this  man,  but  Barabhas.  Learn  hence, 
That  no  perfons,  how  wicked  .md  vile  foever,  are  fo  odi- 
ous in  the  eyes  of  the  enemies  of  God,  as  Chrifl  hinfelf 
was:  and  his  friends  and  followers  now  are  :  Chrifl  did 
find  it  thus  in  his  own  pejfon  when  on  earth  ;  Barrabbas 
a  robber  was  preferred  before  him  ;  and  now  he  is  in 
heaven,  he  fuffers  in  his  members,  the  filth  of  the  world 
being  preferred  before  them. 

CHAP.     XIX. 

THEN  Pilate  therefore  took  Jefuc,  and  fcourged 
lum. 

Note  here,  i-  That  as  the  death  of  the  crof«  was  a  Ro- 
m«ii  puii'lliment,  fo  it  was  the  manner  (<f  the  Uoinins  to 
whp  ih<  i  milefaftor'-s  before  they  ci  uc  fitd  them.  Ac- 
ccrLUn)i\y.  Pilate  took  y<fus  and/cour^ca  him  Oh'  amaz- 
ing light,  the  great  God  of  heaven  and  earth  is!a(h'-d  anil 

fcuurged 


1 


Chap.  xix. 


St.      J     O    H    N. 


399 


fcourged  like  a  bafe  flavc r  IJf  hold  !  hard  hearted  fin  ner, 
thelalhes  wherewith  thy  Redeemer  is  cruelly  tormented, 
were  to  preferve  thee  fio  n  tlje  Jeverer  Itflies  of  thine  own 
accufing  and  condemningconfcieiice,  and  to  fave  thee  from 
being  bihcd  by  the  rage  and  fury  of  diviU  to  all  eternity. 
4.  How  unwilling,  how  very  unwilling  Pilate  was  to  be 
the  inftrument  of  our  Saviour's  .leath  ;  it  is  very  evident, 
that  he  hid  a  mind  to  re-leafe  him  ;  and  it  is  concluded 
that  Pilate  was  thus  forward  to  fcourge  Chrift,  hoping  that 
the  Jew?  would  have  been  raiislied  with  this  lighter  pun- 
ifhment,  and  to  h 've  dilmiired  him.  Fr.iin  ihis  inftance 
we  may  ga.her,  that  hypocrites  within  ihe  pale  of  the  vi- 
fjble  church, may  he  guilty  ofluch  tremendous  act.  of  wiik- 
ednefs,  as  the  confcience  of  an  Inlidel  and  Pagan  may  bog- 
gle at  and  prorell  againft.  Pilate,  a  Pagan,  abl'olves 
Chrirt,  and  feeks  to  releafe  hmi,  whiUl  the  hyp«critieal 
Jews,  who  had  heard  his  doArine,  and  law  his  miracles, 
condemn  him.  3.  How  wretchedly  Pilate  rufFershimi'elf 
to  be  overcome  with  the  Jews  importunity,  and,  contrary 
to  the  light  of  his  ovn  reafon  and  confcience,  delivers  the 
holy  and  innocent  Jefus,  firft  to  be  fcourged  and  thencru- 
cified.  Lecjrn  thence,  That  it  is  a  vain  apology  for  fin, 
when  perfons  pretend  that  it  was  not  committed  with  their 
own  confent,  but  at  the  inftigation  and  importunity  of 
others.  For  fuch  is  the  frame  and  conftitution  of  man's 
foul,  that  none  can  make  it  either  wicked  or  miferable, 
without  his  own  confent:  Then  Pilate  too/c  Jefus  and 
JcQurged  h'.m. 

2  And  the  foldiers  platted  a  crown  of  thorns 
and  put  in  on  his  head,  and  they  put  on  him  a  pur- 
ple robe,  3  And  (aid,  Hail,  King  of  the  Jews  : 
And  they  fraotc  him  with  their  hands. 

Behold  here,  i.  The  crown  which  they  prepared  for 
fiim,  a  crown  of  thorns,  and  with  great  crtvlty  they  prefs 
it  clofe  to  his  facred  temples,  whillt  thofe  (harp  pointed 
■briers  piercing  thofe  tenderparts,let  out  that  blovid  which 
in  a  (hort  time  was  to  be  more  freely  poured  forth  for  the 
xedctnption  of  captive  fouls.  The  next  part  of  our  Savi- 
our's fufFerings  confirted  of  cruel  mockings :  Chrift  had 
owned  himfelf  to  be  the  king  of  the  Jews  ;  that  is,  a  fpi- 
ritualKing,  in  and  over  his  church  :  But  the  lewsexpefl- 
ing  that  the  Mefilah  fliould  have  ajjpeared  in  the  pomp  of 
an  earthly  prince,  and  finding  it  to  be  quite  otherwife  in 
■our  Saviour,  thev  look  upon  him  as  a  deceiver  and  impof- 
tor,  and  accordingly  treat  him  as  a  mocking,  with  all  the 
fnaiki  of  derifion  and  fcorn  :  For,  Firft,they  piM  a  crown 
upon  his  head,  hut  a  very  ignominious  and  painlul  one  ;  A 
crvwnof  thorns :  They  put  a  fctptre  in  bii  hand,  but  it 
was  that  of  a. reed  ;  a  robe  of  fcarlet  or  purple  upon  his 
body;  and  then  bowed  their  knees  unto  him,  as  they  were 
W01U  to  do  before  their  princes,  crying.  Hail,  King,  thus 
were  all  the  marks  offcorn  imaginable  put  upon  our  dear 
Redeemer;  yet  what  they  did  iiijeft,  God  permitted  to 
be  done  in  earned  ;  for  all  ihefe  things  were  enfigns  and 
n»arks  of  fovereignty,  and  .Tlmighty  God  caufed  the  royal 
dignity  of  his  Son  to  fliine  forth,  even  in  the  midft  of  his 
greatfft  abafemer.r.  W  l^ence  was  all  this  jeering  andlport 
hut  to  flout  majedy?  A'nd  why  did  the  Son  of  God  un- 
dergo :U   this  igiiomvj  .difgrace,  and  Ihsme,  but  to  Ihew 


what  was  due  unto  us  for  our  fin?;  as  alfo  to  give  us  an 
example,  to  bear  all  the  fcorir,  reproach,  and  Ihame  ima- 
ginable, for  the  fake  of  him,  who  for  the  joy  that  vas  fet 
before  him,  defpifed  the  Ihame,  as  well  as  endured  the 
croi's?  Verily  nothing  was  omitted  that  either  the  malice 
of  men,  or  the  rage  of  devils  could  pofiibly  invent,  either 
to  torment  or  reproach  hiui.  but  v\ith  what  a  l;iinb-!ike 
meeknefs,  wiih  what  an  allonifliing  patience,  did  he  under- 
go ilielW  trials,  both  for  our  good,  and  in  our  Head  ! 

4  Pilate  therefore  went  forth  again,  and  faith 
unto  them.  Behold,  I  bring  him  forth  to  you,  that 
ye  may  know  that  I  find  no  fault  in  him.  5  7  hen 
came  Jefus  forth,  wearing  the  crown  of  thorns,  and 
the  purple  robe.  And  Piku  faith  unto  them.  Be- 
hold the  man.  6  When  the  chief  priefls  therefore 
and  officers  faw  him,  they  criedout,  laying.  Crucify 
him,  crucify  him.  Pilate  faith  unto  them,  Take  ye 
him,  and  crucify  him:     for  I   find  no  fault  in  him, 

Note  here,  i.  The  great  variety  of  our  Saviour's  fuffer- 
Jngs  ;  he  is  made  the  foot  ball  of  cruelty  and  fcorn  ;  his 
facred  bodv  is  Itript  of  its  garments,  and  his  back  difguifed 
with  purple  robes;  his  tender  temples  wounded  with  a 
thorny  crown  ;  his  face  fpi:  upon,  his  cheeks  buffeted,  1/rs 
head  fmitten,  his  hand  fceptcred  with  a  reed.  By  his 
wearing  a  crown  of  thorns,  betook  away  thebitternefs  of 
that  curie;  which  our  lins  brought  upon  the  earili,  Oer>. 
iii.  18.  Thorns  and  briers  fhall  it  bring  forth.  Chrifl,  by 
his  bitter  and  bloodyfufFerings,  har  turned  all  the  curfes 
of  his  people  into  crowns  and  blelFings.  2.  The  noble  tef-. 
timonv  given  of  Chriltis  innoceney  by  the  m  on  Hi  of  Pi- 
late, i  find  in  him  no  fault  tit  all  ■■  He  doth  not  fay,  1  find 
him  not  guilty  of  what  is  laid  to  his  charge  ;  but  gives  an 
univerfal  teflimony  of  our  Lord's  innocency  :  1  find  ;k) 
fault  at  all  in  him.  In  fpite  of  all  malice,  innocency  ftiall 
find  I'ome  friends  and  abbettors.  Rather  than  Chrift  fl)<i-ll 
want  witnefFes,  Pilate's  mouth  fliallbe  openeil  for  his  jol- 
lification :  how  fain  would  he  have  freed  Jelus,  whoni  he 
found  fjultlels  !  Our  Lord  found  more  compalTion  from 
Pilate,  an  Heathen,  than  he  did  from  them  of  hi.-  own  na- 
tion. Pilate  woulil  have  faved  hini,  but  they  cried  out 
for  his  blood:  Hypocrites  wiihin  the  vifible  church  may 
be  guilty  of  fuch  monfirous  afls  of  u  ickcdntfs,  a;thecon- 
fciences  of  heathens,  without  the  church,  may  boggle  at  and 
protefhigainlt.  Pilate,  a  pagan,  pronounces  Chrill  inno- 
cent, whilil  the  hypocritical  Jews,  who  had  heard  hh  doc- 
trine  and  feen  his  miracles,  do  condemn  him.  3;  Who 
influenced  the  main  body  of  the  Jews,,  to  defire  Pilate  to 
pat  Jefus  to  death  ;  it  was  the  chief  prieiVs  and  elders, /Afy 
perfuadtJ  the  tnullitutle  :  Wo  be  to  the  common  people, 
wlren  theirguide  and  leaders  are  corrupt  y  and  wo  be  unto 
ihfcni  much  more,  if  they  follow  ilieir  wicked  pernicious 
counfels:  the  Jews  here  followed  their  guides  the  chief 
prierts,  butit  was  to  their  own  de(lruc'lion,as  well  as  their 
leaders  :   H'knlhe  blind  lead  the  blind,  both  jail  into  the  ditch. 

7  The  Jews  anfwercd  him.  We  have  a  law,  and- 
by  our  law  he  ought  to  die,    becaufe  he  made  him- 
felf the    Son    of  God.     When  Pilaic    therefore 

heaxxl 


4.CO 


Sr. 


JOHN. 


GhAP.  XIX. 


heard  that  laying,  he  was  the  more  afraid;  9  And 
went  again  into  the  judgment  hall,  and  faith  unto 
Jcfus,  whence  art  thuu  ?  but  Jefus  gave  hira  no  au- 
Iwcr. 

A'o/tf  here,  i.  How  anibitnu?  the  chief  pricfts  were  iliat 
Chrill  ihould  die  under  a  colour  of  law  :  H'e  htrvt  a  law, 
ond  by  cur  tew  he  ought  to  die.  The  law  which  they  allude 
to,  is  the  law  for  putting  fall'c  prophets  and  blafplieniers 
lodcjth;  of  wliich  number  they  conclude  Chrill  to  be, 
bfcaiife  ht  made  hinifelf  the  Son  of  God  ;  whereas  he  did 
not  make  iiimfclf  fo,  or  only  pretend  to  be  fo,  but  really 
and  indeed  was  fo;  to  wit,  the  eternalSon  of  God.  Such 
as  are  indeed  blafphemers,  and  do  arrogate  to  themfelves 
what  IS  proper  to  God  only,  by  the  lasv  of  God  they  ought 
to  be  put  to  death  ;  but  Chrill  was  not  guilty  of  the  vio- 
lation of  that  law  ;  for  he  was  indeed  the  Son  of  God, 
and  did  not  makehiinfelf  fo.  2"  How  full  of  fear  the  con- 
fricnce  of  Pilate  was,  when  the  Jews  told  him  that  Jefus 
made  himfelf  the  Son  of  God  ;  he  was  afraid  to  condemn 
him,  not  krrowing  but  that  he  might  be  fome  divine  and 
extraordinary  perfon,  and  confequently  might  draw  divine 
vengeance  on  his  own  head.  Learn  hence.  That  ferious 
thoughts  of  a  Deity  will  Ilrike  terror  even  into  a  natural 
confcience,  efpecially  when  the  finnfr  is  following  a 
courfc  which  his  own  judgment  cannot  approve;  when 
Pilate  heard  ofChrift's  being  the  Son  of  God,  he  was 
afraid,  knowing  what  he  had  done  to  him,  was  againft 
his  own  confcience.  3.  The  quedion  Pilate  puts  to 
Chrill  upon  this  occafion,  Whence  art  thou  f  that  is  What 
is  thy  original  or  parentage?  Art  thou  a  divine  perfon  or 
not?  Our  blefled  Saviour  being  unwilling  to  obftrucl  his 
own  fuiTerings,  or  to  difcover  any  thing  that  might  hinder 
Pilate  from  proceeding  againft  him,  would  give  him  no 
anfwer,  having  before  made  a  reafonable  and  fufficient 
defence.  O  how  ready  was  Chrill  to  lay  do^^'n  his  life 
for  finners,  and  how  willing  to  pay  that  ranfom  for  his 
])€ople,  which  the  juftice  of  God  required. 

10  Then  faith  Pilate  unto  him,  Spcakefl  thou 
not  unto  me  ?  knoweft  thou  not  tliat  I  have  power 
to  crucify  thee,  and  have  power  to  releafe  thee  ?  1 1 
Jefus  anfwered,  thou  couldeft  have  no  power  at 
all  againft  me,  except  it  were  given  thee  from  a- 
bove  :  therefore  he  that  delivered  mc  to  thee  hath 
the  greater  fin. 

Notehcre,  i.  How  offended  Pilate  was  at  Chrift'sfilence 
and  howunreafonablyheboifts  ofhis  power  and  authority  ; 
f/ave  not  I  power  to  crucify  thee,  and  power  to  releafe  thee  ? 
It  is  the  great  fin  anol  fnarc  of  men  in  power,  to  forget 
from  whom  they  derive  their  power,  and  to  think  that  they 
may  employ  their  power  as  they  pleafe.  2.  The  piety 
and  mcekncfs  of  our  Saviour's  anfwer,  Thi^u  coulde/i  have 
nop'iiurr  againff  me,  unlrft  it  were  given  thre  from  above. 
That  is,  tfu-u  haft  no  power  over  me,  nor  couldeft  thou 
infliflany  punilhmenr  upon  me,  were  it  not  that  my  Fa- 
ther had.  III  his  gieat  wifdoin,  divine  counfel  and  for 
glnrions  ends,  permitted  it  fo  to  be.  I^arn,  That  Chrift's 
beiiigunder  the  power  of  any  man,  how  greatand  eminent 
foever,  did  flow  from   the  peculiar  Jilpeiifation  of  God, 


who,  in  his  wife  and  Acnderful  counfel,  fo  ordered  it  and 
ordained  it,  for  the  redemption  and  falvaticn  of  his  people  ; 
he  was  above  all  human  power  as  God,  and  no  ways  ob- 
noKioas  to  Pilate's  power,  being  a  perfedly  innocent  man. 
9.  How  Chrift  charges  his  death  more  upon  Judas  and  the 
Jews,  than  upon  Pilate  and  the  Gentiles  :  They  that  de- 
livered me  to  thee  have  the  greater  fin.  Not  that  Pilate 
was  excufeJ  from  (in,  in  delivering  Chrift  to  be  crucified; 
he  finiicd  hcinoufly  inabuiinghis  power,  but  Judas  Tinned 
more  in  delivering  him  up  tp  the  chief  prielts,  and  the 
chief  priefts  in  delivering  him  up  to  Pilate,  than  Pilate 
himfelf,  whom  they  made  a  tool  to  ferve  their  malice  and 
revenge  ;  they  had  better  means  of  knowledge  than  he, 
and  fo  tinned  more  againft  light  than  he  ;  and  confequently 
their  light  was  greater,  and  their  condemnation  heavier 
than  his.  Learn  thence.  That  the  greater  ineansof  light 
and  knowledge  perfonsfin  againft,  the  more  aggravated  is 
their  guilt,  and  the  more  heightened  will  be  theircondein- 
nation  :  He  that  delivered  me  unto  thee, hath  the  greater  fin. 

1 2  And  from  thenceforth  Pilate  fought  to  releafe 
him  :  but  the  Jews  cried  out,  faying.  If  thou  let 
this  man  go,  thou  art  not  Caefar's  friend:  who- 
foevermaketh  himfelf  a  king,  fpeaketh  againft  Cat- 
far.  13  When  Pilate  therefore  heard  that  fay- 
ing, he  brought  Jelns  forth,  and  fat  down  11/ the 
judgment-feat,  in  a  place  that  is  called  the  Pave- 
ment, but  in  the  Hebrew,  Gabbatha. 

Still  ohferve,  how  unwilling  Pilate  was  to  put  Chrift  10 
death  :  Confcience  bid  him  fpare,  popularity  bids  him  kill ; 
how  frequently  and  how  fervently  did  he  contend  with  the 
Jews,  till  they  make  it  a  ftate  cafe,  and  tacitly  accufe  him 
for  a  traitor  to  the  Roman  emperor,  if  he  releafed  him;  If 
thou  let  this  man  go,  thou  art  not  Cafar's  friend.  When 
Pilate  heard  that,  he  delivers  up  the  innocent  Jefus  to  be 
crucified,  Hence  learn  That  the  natural  confciencesof  men 
and  the  innate  notions  or  good  andevil.may  carry  raenon 
a  great  way  in  oppoling  that  which  is  barefaced  iniquity  ; 
but,  at  laft,  cither  fear  or  (hame  will  over  rule,  if  there  be 
not  a  fuperior  and  more  noble  principle.  Though  Pilate's 
conlfcience  acquitted  Chrift,  and  his  mouth  had  declared 
that  he  had  found  no  fault  at  all  in  him  ;  yet  fear  of  Caefar's 
difpleafure  caufes  him  todeliver  up  to  death  the  holieft  and 
beftotnien,  againft  his  judgment  and  his  confcience. 
lyhen  Pilate  heard  that,  he  brought   J  ejus  forth  unto  them^ 

14  And  it  was  the  preparation  of  the  paftbver, 
and  about  the  fixth  hour:  and  he  faith  unto  the 
Jews,  behold  your  king.  15  But  they  cried  out, 
away  withAzw,  away  withAm,  cruc^y  him.  Pilate 
frith  unto  them,  Shall  I  crucify  yoiir  king  ?  The 
chief  pnefts  anfwered.  We  have  no  king  but  Caefar. 
16  Then  delivered  he  him  therefore  unto  them  to 
be  crucified. — 

Note  here,  How  careful  the  Holy  Gboft  is  to  record  and 
fetdovvnthe  time  when  Pilate  gave  fentence  againft  Chrift. 
In  general,  it  was  on  the  day  of  the  preparation  for  the 
palKxrer ;  that  is,  the  day  immediately  before  it,  when  they 

prepared 


Chap.  xix. 


Sr.      J     O     H     N. 


4,0 1 


prepared  every  tiling  needful  forthcfolemnisation;  and  in    Iiis  long  watchiiijr  and  fwcatinj^  ihc  nij^lit  hcf.re.,     ^.Th 


particular,  it  was  about  the  fixth  hour  of  that  day.  St 
Mark  ca'.Uit  the  third  hour,  St.  Jodni  the  fixth  ;  but  this 
is  ealily  reconciled  iluu  ;  the  Jews  divided  the  day  into 
four  qii.irters,  \Ah:ch  t!>cy  called  hours  :  the  firlt  was  call- 
cd  the  third  hour, which  aiifwcrs  toourninih  ;  the  lecond 
callL'd  the  fixth  hour,  anf\veri!ig  our  twelfth  ;  the  third, 
called  the  ninth  hour,  nni'wering  our  three  in  the  afternoon 


flia,-p  edges  of  thccrofs  grating  his  lai'.-  v.  hij-ped  .iiiilgillcti 
fiiouldcrs,  might  orcafion  the  i'ttdi  l.lcrding  of  his  w  onnd^ 
and  his  we,ikening  thereby.  4  Hereby  iicgat-e  flicWfrM 
a  dtinondration  of  (he  truth  of  his  hunjanity,  thr.t  h- 
was  in  :dl  things  ]:J;c  unio  us,  wirh  rcfptcl  to  liis  luininu 
nature,  and  ihe  cnmiijon  it  firtniiirs  oftliar  ittiture.  Herein 
like  Ifaac,  Chrift  chcrfully  carried  tin;  woodon  vihichht; 


the  fourth,  cjlled  the  tweluh  hour, which  was  the  tinieof    was  to  be  ortlrtd  up  a  facrificc  to  divine  juHice.     jXcte 


iheir  retrt  mtnt  trom  Libour,  and  beginning  of  the  firft 
night  watch.  Now  the  whole  time,  from  the  third  hour 
tothe  liKth,  th.1t  IS,  from  nine  to  twelve,  was  caUed  the 
third  hour;  and  the  whole  intervening  time,  from  the  fi.\th 
to  the  ninth,  that  is  from  twelve  to  three,  is  called  the 
fixth  hour,  and  foof  the  reft.  Now  when  St.  John  fjys, 
it  was  about  the  iixth  hour  when    Chrill  was   condemned 


The  i.ifamiuij  compariv  which  our  Lord  fnffered  uiih, 
two  thievts;  on  either  (Ide  one,  and  himfcif  in  the  n>idfl  : 
It  had  been  a  fuflicient  riifparagi  mciit  to  our  hic/Ied  l?e- 
dcciner,  to  be  foricd  with  tiiebeft  of  men;  but  to  be 
numbered  with  the  fcum  of  mankind,  is  fuch  an  indignity 
as  confounds  our  thouglits.  This  wns  defigned  by  the* 
Jews  to  dillionoor  and  difgrace  our  Saviour  the  more, and 


by  Pilate,  and  led  away  to  be  crucified,  and  St.  Markfays  to  perfuade  the  world  thai  he  was  thegrcateff  of  r  ffcnders. 
it  was  the  third  hour, we  are  to  underlland,  that  St.  Mark  But  God  over-ruled  this,  for  fulfilling  an  ancit  nt  prophfcy 
.  1  ._  •     .1  -    ..  L   .-   .:  r.u-  .i.:-.i  I.  r         _:.-  ._     concerning  the  Meiliaj,  Ifa.  Jiii.  ult.  And  he  vies  r.umbcrid 

'Jiith  the  tra>jfgrejp)rs, 

19  5  And  Pilate  wrote  a  title,  and  put  in  on  the. 
crois.  And  the  writing  was,  JESUS  OF  NAZA- 
RETH THE  KING  OF  THE  JEWS.  20 
Tliis  title  then  read  many  of  the  [eivs  :  lor  theplncc 
where  Jefus  was  cmcificdwas  nigh  to  the  city  :  and 
it  wa.s  written  in  Hebrew,  and-  Greek,  and  Latin. 
21  Then  laid  the  chief  pritfts  of  the  Jeti-s  to  PiJatc 
Write  not,  The  king  of  the  Jews;  but  that  he  faid! 
I  am  king  of  the  Jews.  22  Pilate  anfwered,  What 
I  have  written,  I  have  written. 


takes  in  the  \\hi)le  time  of  the  third  hour,  from  nine  to 
twelve,  and  St.  Join)  faying  it  was  about  the  fixih  hour, 
implies,  thatit  was  near  twelve  ;  fo  that  between  ihe  hours 
of  nine  and  twelve,  our  Lord  wasfentcnced  and  led  away 
to  his  crofs,  about  twelve  fattened  to  his  crols,  npon  which 
!)c  hung  till  the  ninth  hour;  that  is,  to  about  three  in  the 
..fttrnoon  ;  during  which  time,  there  \*as  Inch  an  eclipfe 
of  the  fun,  as  did  occafion  darkncfs  over  all  the  earth. 
Learn  hence, The  great  love  and  condefcenfion  of  ChrilV 
in  flooping  fo  low,  to  have  his  fuilerings  lengthened  our 
upon  our  accounts,  to  expiate  our  guilt  which  dcferveth 
eternal  fuffcrings :  that  he  might  by  his  example,  warn  us 
to  prepare  for  trials  of  long  continuance,  and  fanclify  a 
iV.te  of  continual  affliction  to  us.  Behold  the  fon  of  God 
harrafTed  all  night  before  he  fnflered,  hurried  trom  place 
to  place,  pofleii  backv.-ard  and  forward,  from  Pilate  to  He- 
rod, and  from  Herod  to  Pilate,  wearied,  fcourged,  buffeted 
crowned  with  thorns,  at  lalt  nailed  to  his  crofs,  atid  hang- 
ing thereupon  from  about  twelve  to  three,  in  exquilite  tor- 
ture of  body,  and  under  the  fenfe  of  his  Father's  wrath 
in  his  foul.  O  Lord  !  thy  kindnefs  towards  us,  is  match- 
Jefs  aad  inimitable,  never  was  love  like  thine' 

— And  they  took  Jefus  and  led  him  away.      17 
And  he  bearing hisctofs,wcntforLh  into  aplacecall 


Note,  here-  t.  The  infcription  wToteby  Pilate  over  ovn 
fufTering  baviour  ;  This  is  Jefus  of  Nazareth,  the  king  of 
the  jevis.  It  was  the  manner  of  the  Komans,  w/ien  iliey 
crucified  a  Malefador,  to  publifti  the  caufe  of  his  death  in 
cajjital  letters  over  their  head,  that  fo  the  equity  of  tlicir 
proceedings  tnight  more  clearly  api)car  to  the  people.  Nov/ 
it  isobfervable  how  wonderfully  tlie  wifdom  of  Cod  over- 
ruled the  heart  and  pen  of  Pilate  to  draw  this  title,  which 
was  truly  honourable,  and  fi:;  it  to  hiscrofs.  I.earnhtnct 
tliJt  the  regal  dignity  of  Chrift  was  openly  proclaimed  by 
cd,  (he place oi  a.  fkuU,  w^hich  is  called  in  the  Hebrew  an  enemy,  and  in  the  time  of  his  gresteft  reproaches  and 
Golgotha:    18  Where  they  crucified  hira,  and  two    buffering.-!.     Pilate,   without  his  own  knowledge,  did  our 


other  men  with  him,  on  either  fide  one,  and  Jefus 
in  the  midll. 

Nctehere,  i.  That  it  was  a  cuftom  among  the  Romans 
to  caufe  the  perfon  condennied  to  crucifying,  to  cirry  his 
o.vn  crofs  ;  accordingly  our  Saviour  bare  hii  own  crol\part 
of  the  way,  till  fainting  under  the  burden  of  it,  they  laid 
it  upon  another,  not  out  of  mercy,  but  malice,  rclVrving 
hii)i  for  a  more  public  death;  they  were  loath  he  fliould 
go  away  in  a  f.iinting  fit.  But  why  could  not  Chrift  bear 
his  own  crofs,  wfao  was  able  to  bear  the  fms  of  the  wholt; 
world,  wU'n  hanging  upou  thecrofs?  Anfmer  \,  Prob4i)ly, 
the  Jews  ni.ilice  provided  him  a  crnfi  of  extraordinary 
greatnefs,  proportionable  to  the  crimes  they  charged  him 
with.     2.  He  v,3s  much  dfbiluted  and    weakened,  with 


Saviour  an  eminent  piece  of  fervice ;  he  diti  rjiac  for  Chriit 
which  none  of  his  dilciples  durft  do  :  not  deiigncdiy,  buc 
from  the  fpeciaJ  over-ruling  providence  of  God.  No 
thanks  to  Pilate  for  all  this,  becaufe  the  highefl  fervices 
performed  to  Chrill  unck  fignedly,  fliall  neither  be  a^cipied 
nor  rewarded  by  God.  2.  How  the  Jews  endeavcur  to 
alter  this  :  IV'ite  mt,  tie  king  ',f  thtJcMs,  iut  that  he fald, 
I  am  king  nf  the  Je-ws.  1  he  Jews  thought  it  would  be  a 
difgrace  fo  them,  thjt  Cliriit  flu  nlo'  be  r-  ncrted  ohroad  to 
have  been  their  king,  therefore  they  delire  an  aIter.ition 
Oithe  writing:  but  Pilate,  that  wrote  la  lionciir  ui  Li.iiit 
ft.ffly  defends  what  he  had  d(  ne  :  To  ;iil  their  iinpon unity 
he  returns  this  r»foiU!e  ani'wer:  H'hut  I  huve  u-r/,/, »  / 
have  written  Surely  the  coiilhmcy  ot  P.late  at  this  tiii,r 
innll  be  attributed  to  Iptciil  divine  providence.  How  won- 
derful was  it,  ih»t  he  w  ho  liefcre  w  as  incoi.ltant  as  a  reed 
f.t  ll..u!i 


.lOJ 


St.      JOHN. 


Chap.  xrx. 


fliciilii  now  be  i,  [Hilar  of  braf>  !  Whence  is  this,  but 
!roiii  ilie  God  uf  fjnrits  moving 'upon  liis  fpirit  to  write, 
:iiiil  to  ilefeiuiwhat  w.is  vvriticti?  The  providence  of  Got! 
li.iih  a  profpeJl  be;.onil  tiieunderftanding  of  a!!  creatures. 

"    i'hcn  the  foldicrs,  when  they  had  crucified 

|i.tiis.  look  his  gannciits,   ("and  made  four  parts,  to 

t\(iy  fuldicrapart)  and  alio /i»  coat:  now  the  coat 

\  .,>  without  fcam,  woven  from  the  top  throughout. 

2  1  'Ihry  faid  therefore  among  themfolvcs,  Let  us 

lu.'l  rent  it,  but  call    lots  for  it,   whofe  it  fhall  be  ; 

'that  the  fcripture  might  be  fulfilled,  which  faith, 

They  parted  my  raiment  among  them,  and  for  my 

\cnure  they  did  rail  lots.     Thefe  things  therefore 

thefoldlers  did. 

Here  we  have  recorded  our  Saviour's  fufFerings  from 
the  foldiers  ;  they  (Iript  him  of  his  garments,  before  <hey 
f.nllenedhim  tothccrofs,  and  divided  thofe  garments  which 
could  be  parted  amongft  them,  and  caft  lots  for  liis  woven 
coat,  which  could  not  be  divided.  Little  did  thefe  vile 
fiildicrs  think  that  they  were  now  fulfilling  a  fcripture  pro- 
phecy :  Ytt  fo  it  was,  this  action  of  thcir's  being  foretold 
Pf.d.  •xxii.  iS.  They  part  my  farmer,! J  amorg  them,  andcajt 
I  As  fir  my  veflure.  Not  that  the  prophecy  made  them  do 
it,  but  was  fulfilled  by  their  doing  it.  From  hence  wemay 
gather,  that  ChriflfufFcred  naked  upon  the  crofs  ;  asnaked 
I'.iy  fume,  as  he  came  into  the  world.  We  had  made  our- 
ftlves  n.ikcd  to  our  (lianie  ;  and  Chrift  became  naked  to 
cover  our  (Ii.ime.  IP,  fenfiblc  of  our  own  nakednefs  and 
fhame,  we  flee  unto  him  by  faith,  we  fliall  be  clothed 
with  robes  of  righteoufnefs,  and  garments  of  everlafting 
praifc. 

25  ?  Then  there  Rood  by  the  crofs  of  }efus,his 
motlicr,  and  his  mother's  filler,  Mary  the  wife  cf 
Cleophas,  and  Mary  Magdalene.  26  \^'hen  Jefus 
therefore  faw  his  mother,  and  the  difciple  Handing 
by,  whom  he  loved,  he  faith  unto  his  mother, 
Woman,  behold  thy  fon,  27  Then  faith  he  to  the 
difciple,  Behold  thy  mother.  And  from  that  hour 
that  difciple  took  her  nnto  his  own  Iiotne. 

Thefe  words  contain  our  Saviour's  afFeftionate  recom- 
mendation of  his  didrefled  mother,  to  the  care  of  a  dear 
difrijile.  It  was  an  argument  ofChrift's  wonderful  love  to 
her,  that  when  he  was  nailed  to  the  crofs,  and  ready  to  die 
he  W35  more  concerned  for  his  mother's  forrows,  than  for 
his  own  fulferiiigs.  Now  was  Simeon's  prophecy  fulfilled 
Lukeii.  36.  A fj."ird  fhall pafs  through  thine  ownfoul  alfo. 
Her  foul  was  pierced  for  him  both  as  his  natural  niotiier, 
and  alfo  as  a  myftical  member  of  him  her  head  :  therefore 
Chrift  applies  thefe  comfortable  words  as  a  falve  to  her 
wounds,  even  whilft  his  own  were  bleeding. unto  death. 
U'o'rtan ,  bthold thy  Son.  Where  mte,{\c  calls  her  Witnan, 
and  not  mother,  he  doth  not  fay,  Mother,  boliold  thy 
Son;  but,  IVoinan,  behold  him.  Not  that  Chrift  was 
alhnmed  of,  or  unwilling  to  own  her  as  his  mother  ;  but 
either,    i.  Fearing  that  c;dling  her  by  that  name  fliould 


augment  her  grief  and  trouble.  Orelfe,  2.  Tointimate 
hii  change  of  ibte  and  condition,  that  being  ready  to  die, 
and  return  to  his  Fatherinheaven,  he  was  abovcal!  earthly 
relations,  and  knew  no  one  after  the  flsfli.no,  not  his  very 
mother  ;  yet  feeat  the  fame  time,  whentis  was  above  her 
and  about  to  leave  her,  how  his  care  manifefted  itfelf  for 
her,  when  his  foul  and  body  were  full  ofanguiflito  the 
very  brim  ;  yet  all  this  makes  him  not  in  the  leaft  un- 
mindful of  fo  dear  a  relation.  Theuct  learn,  That  Chrift's 
tender  care  of  his  mother,  even  in  the  tii.ie  of  his  greatcft 
diflrefsjisan  exccllenipatternfor  all  children  to  imitate  and 
follow  to  the  end  of  the  worKl.  St.  John  here  obeyed 
Chrift's  command,  and  imitated  his  example  ;  he  took  her 
to  his  own  home  ;  that  is,  he  treated  her  with  all  that 
dutiful  regard  which  a  lender  and  indulgent  mother  chal- 
lenges from  a  pious  and  obedient  Ion.  No  perfonal  trial 
or  trouble  upon  onrfelves  doth  exempt  us  frotn  the  per- 
formance of  our  duty  towards  others, elpeciallytowardsoiir 
near  and  dear  relations  :  Chriftin  the  extremity  of  hisfuf- 
ferings,  accounted  it  his  duty  to  take  care  of,  and  provide 
for  his  dear  mother;  teaching  us  by  his  ex^ipple,  that 
children  ought  to  evidence  that  they  honour  their  parents 
by  taking  care  of  them  in  their  decayed  and  defolate  con- 
dition. Again,  inafmuch  as  St.  John  took  care  of  the 
holy  mother  after  her  dear  Son's  death.  That  difciple  took 
her  to  his  oivn  home;  we  learn.  That  the  I.,ord  never  re- 
moves one  comfort,  and  takes  away  the  means  of  fublift- 
ance  from  his  people,  but  he  raifesup  another  in  the  room 
of  it.  It  is  very  probable  that  Jofeph  her  hufband  was 
before  this  time  dead,  and  Jefus  her  Son  was  now  dying; 
bin  Itill  God  provides  ;  he  raifes  up  St.  John  to  take  care 
of  her;  who  takes  her  to  his  own  home,  and  locks  upon 
her  as  one  of  his  family.  But  how  comes  St.  John  above 
the  relt  to  have  this  honourable  fervice  put  upon  him,  and 
this  high  truft  repofed  in  him  ?  /Inf-xcr,  The  text  tells 
us,  he  was  the  difciple  '.uhom  Jefus  loved  ;  that  is,  in  a  more 
particular  manner,  treatinghim  with  greater  freedom  and 
familiarity  than  the  reft ;  he  alfo  evidenced  more  love  unto 
and  more  courage  and  relolution  for  Chrift,  than  the  reft 
of  his  difciplcs,  he  ftanding  by  the  crofs,  when  they  got 
afar  off,  Mark  xv.  50.  Thence  we  Lam,  That  luch  as 
are  beloved  of  Chrift,  as  do  keep  dofe  unto  him,  and  ex- 
prcfs  moft  zeal  and  refolution  for  him,  fhall  be  peculiarly 
lionoured  by  him,  and  be  employed  in  the  higheft  fervices 
for  him. 

28  5  After  th/s,  Jefus  knowing  that  all  thinj^s 
were  now  accomplilhed,  that  the  icripture  might  be 
fulfilled,  faith,  I  thirft.  29  Now  there  was  fet  a 
velfelfuU  of  vinegar:  and  they  filled  a  fpunge  with 
vinegar,  and  put  it  upon  hylfop,  and  put  it  to  his 
mouth. 

Note  here,  2.  The  affli(5lion  orfufFering  which  our  Sa- 
viour complained  of,  and  that  is,  thirft  ;  there  are  two 
forts  of  thirft,  the  one  natural  and  proper,  the  other  fpiri- 
tual  and  figurative  ;  Chrift  ftli  both  at  this  time.  Hisbody 
thirfted  by  reafon  of  thofe  agonies  which  it  laboured  under. 
I);s  ioul  thirfted  under  veheincnt  defircs,  and  fervent  long- 
ings, to  accomplifh  that  great  and    difficult  work  he    was 

now 


Chap.  xnc. 


Sr.      JOHN. 


4.03 


nfw  about.  2.  Tlie  defiijh  and  end  of  onr  Lord's  com- 
j>)aiiit  :  'Ihat  the  f crip: ure  m[^ht  he  fulJitUd,  be  fiiith,  I 
ihirj).  Our  Sjviour  finding  that  all  was  acconiplifhfd, 
vihicli  he  was  to  do  before  his  death,  but  only  the  fulfilling 
that  one  fcriptnrc,  Pi'al  Ixix.  21.  7 hey  gave  me  vinegar 
to  drink;  he  for  the  accumpiiftiment  thereof, /uiV,  I thirji. 
Whence  no/r,  That  I'uch  were  the  agonies  ami  extreme 
fuffering?  of  our  Lord  JtTus  Chrift  upon  the  crofs,  that 
they  drank  up  his  very  fpirits,  and  made  him  cry,  1  tbirjl . 
2.  That  when  C'hrirt  cried  out  J  I hir/f,  it  was  to  fhew, 
that  whatever  was  foretcKl  by  the  prophets  concerning 
him,  was  exaftly  accompliflied,  and  even  to  a  cirtumftance 
fulfilled  in  him.  That  ihefcripltire  m'ght  be  fulfilled  in  him_ 

30  When  Jefus  therefore  had  received  the  vinegar 
he  Caid,  it  is  finifhed  :  And  he  bowed  his  head,  and 
gave  up  the  ghoft. 

A^6/^  here,  i.  Our  Lord's  laft  ".vords,  It  is  finifhed.     4- 
His  laft  act,  He  bowed  his  head,  andgcje  up  the  e.hLjt.     As 
to  the  former,  his  lafl  words,  It  is Jimjhed;   this  might  be 
the    probable  intendment  of  it :     i.    It  is f.mjlied ;   that  is, 
now  is  my  Father's  counfel  concernirg  me  accomplilhed, 
and  now  is  the  proniife  that  he   made  of  my    becoming  a 
facri  fice  for  (in  fulfilled  ;  both  my  Father's  purpofeand  my 
Fathers  proniife  are  now  rtceivi;ig  their  final  accomplilh 
menr.     2     It  is  fmi/hed ;   that  is,   the  fcriptures    are   now 
fuliilled  ;  all  types  that  did  prefigure  me,    all  propht  tica! 
predictions  that  were  made  of  me,  all  the  Jewiih  f.icrifices 
that  pointed  .it  me,   have  now  received  their  final  accotn- 
plilhmentsin  me,  and  are  abolilhed  in  my  death.     3.  It  is 
fini/licd:  that  is,  my  fuiFering?  are  now  ended,  my  race  is 
run,  my  work  is  done,  I  am  now  putting  my  Lift  hand   to 
it,   my  death  is  before  me,   1   have  finilhed  the  work,   the 
whole  work  which  1  came  into  the  world  for,  doing  as  well 
as  dying;  all  is  upon    the    matter   compleated,  ir  is  jul^ 
finilhing.  It  will  be  inftantly  finifhed.  Again,  4.  his  finijhed; 
that  is,   tfie  fury  and  malice,   the  rage  and  revenge  of  my 
enemies  is  now  ended,  they  have  done  their  worfl ;    the 
chief  priefts  and  the  foldiers,the  judges  and.  witnelTes,  the 
executioners  and  tormentors,  have  all  tired  out  themfelves 
with  tilt- exercife  of  their  ownmalice  ;   but  now  their  fpiie 
and  fpleen,  their  envy  and  enmity  is  ended,  and  the  Son  of 
Godisatreft.      ^- Itii  finijhtd  \   that  is,  the  glorious  work 
•  of  man's  redemption   and  falvation    is  perfeftfd  and    per- 
formed, confummated    and  completed,  the  jwice  is  paid, 
latisfaftion  is  given,  redemption  is  purchafed,   and   falva- 
tion jnfured  10  a  miferable  world.      Wo  unto  us,  if  Chrifl 
had  left  but  one  farthing  of  our  deb;  to  the  julticc  of  God 
\inpaid,  we  muft  have  lain  in  hell  to  all  eternity,  as  being 
infolvent  ;   hut  ChriJ}  has  by  one  'j^f't-iing  fortver  perfeSicd 
them  th'it  at  e  fatiOified.     Learnhcnce,   That  Jefus   Chrift 
hath  perfefteii,  and  completely   finilhed  the  great  work  of 
redemption  committed  to  him  by  God  the  Father.     Note 
2.   Our  Saviour's  laft  act  ;  Hebo-jjed  his  head  and  gave  up 
the  gh'if}.     Whence  learn,  The  I'pontaneity  and  volnntan- 
nefs  of  Chrift's  fuffering?,  how  freely   he  furrendered   to 
death  :   his  foul  was  not  rent  from  hini,  but  yielded  up  to 
Go<)  by  hirn  ;    Chrift- wat    a  volunteer   in  dying;  though 
his  death  was  a  violent  death,  yet  it  was  ,i  voluntary  facri- 
6ce  J  H:  bovjed  lis  head,  and  gave  uptbeghij}. 


31  The  Jews  therefore,  hccaufc  it  was  the  pre- 
paration, that  the  bodies  (hould  not  remain  upon 
the  cvof&on  tlie  fabbath-day  (for  that  fabbath-day 
was  an  high  day)  bcfought  Pilate  that  their  legs 
might  be  broken,  and  that  tbcy  might  be  taken 
away.  32  Then  came  the  foldiers,  and  brake  the 
legs  of  the  firrt,  and  of  the  other  which  was  crucifi- 
ed with  him.  33  But  when  they  came  to  Jc('u.s, 
and  faw  that  he  was  dead  already  they  brake  not 
his  legs.  34  But  one  of  the  foldiers  with  a  fpear 
pierced  his  (ide,  and  forthwith  came  there  out  blood 
and  water.  35  And  he  that  faw  it  bare  record,  and 
his  record  is  true:  and  he  knoweth  that  he  faith  true 
that  yc-might  befieve.  36  For  thefe  things  were 
done;  that  the  fcripture  fhould  be  fulfilled,  A  bone 
of  him  (hail  not  be  broken.  37  And  again  arvother 
fcripture  faith.  They  (hall  look  on  him  whom  they 
pierced. 

Thefe  verfcscontainfevefairemarkablepafTiges,  tending 
to  the  confi.mniion  of  our  faith,  in  the  belief  cerrainiy 
and  rtality  ofour  Saviour's  death,  in  which  the  Jews,  the 
foldiers,  and  St.  John.du  all  give  their  fcvcral  and  fuflicient 
evidences.  Cb/rrv-,  i.The  Jews  part  in  clearing  up  this 
truth  ;  they  drfire  Pilate  (who  had  power  alone  to  dii'pofe 
of  ihe  dead  bodies  of  condemned  perftjnsj  that  the  legs  of 
the  crucified  perfons  might  be  broken  to  haAen  their  death 
that  fo  they  might  be  taken  away  and  buried  ;  becaufe  ac- 
cording to  the  law,  Duet.xxi.22.  23.  the  land  was  defiled 
with  t^iofe  that  were  hanged,  if  not  timely  buried  ;  and 
they  judged,  if  the  bodies  of  thefe  perlons  did  remain  on 
the  crols  all  that  night,  and  tixe  fabbath-day,  luhich  vj:is 
anhighday,  (the  ordinary  fabbath,  and  the  firft  i\3y  of 
the  pafTover,  or  feaft  of  unleavened  bread  meeting  togetlifr 
ic  T»)ight  pollute  both  them  and  their  ieAt.  Whence  M'.e, 
The  ctirfed  hypocrify  of  thefe  Jews  ;  they  rook  upon  them 
felves  as  ftriiflly  bound  tooblerve  a  rout  ward  ceremony, 
but  their  conftiences  never  fcruple  to  violate  the  weigh;;; 
precepts  of  the  moral  law  ;  they  (triiftiy  ohferve  the  cere- 
monial precept,  that  the  dead  bodies  Ihould  not  reniai:; 
upon  the  crofs,  but  ihey  fcruple  not  tc  crucify  the  Son  <  • 
God,  and  to  life  him  with  the  urincrt  rigour,  defiring  lis 
bones  may  be  broken,  z.  The  foldiers  part  contributed 
to  clear  the  truth  of  Chrifl's  death  ;  they  execute  what  th-' 
Jews  had  dtfired,  and  Pilate  granted,  breaking  thelegM.! 
the  two  thieves,  but  not  of  Jefus,  btcaufc  he  was  already 
dead  ;  but  out  of  the  foldiers  refolving  to  make  fure  woik 
thnifts  a  fpear  into  his  fide,  andthere  came  out  ftraightway 
blood  and  water,  proving  that  he  '  was  really  dead.  A! 
which  points  out  to  us,  that  it  is  he  who  cfime  by  water 
and  blocd,  i  John  v.  6.  and  that  from  the  merit  and  efl- 
cacy  of  his  death,  there  floweth  out  blood  fcrtheobtainii-.jj 
remiffion  of  fm,  and  water  to  regenerate  and  svafli  us  from 
uncleannefs.  From  the  barbarous  foldier's  piercing  of 
Chrift's  (ide  after  he  was  dead,  we  learv.  That  no  cruelly 
was  omitted  towards  Ciirifl,  either  dead  or  alive,  whicli 
might  teftify  the  great  defert  of  our  fin,  nor  was  there  any 
needful  evidence  wanting,  which  might  make  cle;irihe 
3  E.2  I.  i.'i 


'xO'e 


St.      J     0    H     N. 


Chap.  xx. 


triMj>4jf  hU  «lcuth  I  cht;  foldier's  piercing  of  our  Saviour's 
f.Je,  >vss  at  once  an  cxercife  of  (heir  cruelty,  and  an  evl- 
liencc  ut  tl»c  certainty  ofChrift's  death,  3.  Sr.  Jolin's 
jurt  in  tills  eviJencc  ;  he  avouches,  That  Chrift  really 
•ifed,  anti  expreflly  affirms,  that  he  f;i\v  with  his  own  eyes 
tor  the  confir:natio:i  ofoiirfairh;  i7(t  fiiM/  thti^- it  baft  rt- 
corif.  o ltd  his  recorilit  true.  And  fnrther  flitw»,  That  by 
tlitf»;  accloni  of  t:  me,  by,  whichfeve- 

ral  icripuir^  l^rpii  .  ,    ^  1  rerei  veil  their  ac- 

jniplifhmenf ;   p.irti!5(jljrly,  ih.it  oj  ilxod.  xii.  46.  con- 
.  cnrmjj  ibe  pakhal  lai^ih,  which  was  a  ^type  of  Chrift,7'A<7f 
^i^'ir.c  'tfiifhiul.lti'itbi  broken  ;  and  that  prediction,  Zfch." 
::li  ~'        "jH  look'  on   hvn  lohim  ihry  huvc  ptcrccii. 

IXti  :  Chnrtij  the  truth  and  labftance  of  that 

iy()  J  mentioned  Exod.  xii.  and  the  true 

pan  iH :     tlieitf(i,-e    what  \yus  ordained 

con.  '5  here  applied  to  Chrift,   as 

the  .i.  '.l'^;  -'  '"^"f  of  htm  J?.' all  not  be  broken. 

1%^.%   •-  .    /liS^JolVph  of  Aiimathea,  (being 

adilcipleof  Jefus,  but  Iccrctly  for  fear  of  the  JewsJ 
b.'"  "■;  1  Ate  that  Jic  might  take   away  fhe    body 

o^j .     u  I  Pj  late  gave  hitn  leave:  became  there-. 

1W«  aud  topic  tbe  b^ody  of  Jefus,  39  And  there 
catne  aJfo  IS-icodemtis  (which  at  the  firfl  came  to 
fefus  by  nrghf)  and  brought  a  mixture  of  myrrh  and 
;^6es,'hb6JJt  an  hundred  pound  a;f7^A^  40  Then 
t'ley  tooTcthe'body  of  Jefus,  and  wound  it  in  linen 
ciQtl^es^.Wiith,  fpices,  a^the  manner  of  the  Jews  is  to 
bury.'  91  Now  in  the  place  where  he  was  crucifi- 
ed there  wa.s  a  garden  ;  and  in  the  garden  a  fepul- 
chre,  wherein  was  never  man  yet  laid.  42  There 
laid  they  Jefus  therefore,  becaufe  of  the  Jews  pre- 
paritiori-rffZ/jfor  thefepulchrc  was  nigh  at  hand. 

This  laft  paragraph  of  the  chapter  gives  us  an   account 
of  our  Lord's  honourable  hurijl  ;  fuch  a  funeral  as  never 
was, fnice  graves  were  firft  dipged,     Where  «'.//f,  i.   Our 
Lonl's  body  inuftbe  begged  before  it  could  be  buried,  the 
dead  bodies  of  malefactors  being  in    the  power  and  st  the 
difpof.iI  of  the  jadge  :    I'ilategrants  it,  and  accordingly  the 
dead  bvidy  is  taken  down,  wrapped  in  Hne  linen,  and  pre- 
pared for  the  ft  piilchre.     2.   'I  he  perfons  who   beflowed 
this  honourable  burial  upon  Chrift,  Jofeph  of  Ariniathea 
andN'iciidfn:u.s,  the  one  provided  fine  linen,  and  the  other 
fine  fpices,  and  they  jointly  wound  and  embalmed  his  body 
after  the  jiewilh  manner  j  both  of  them  worthy,  though 
dofe  difciplcf  i  Grace  doth  not  always  mikt  a  public  and 
cjjen  fllO.V;^^4il^reit  U;  but  as  there  ismuch  fweet  treafure 
unfeenin, the  bowels  oi  the  earth,  fy  there  isniucb  grace 
in  the  ijearx^  of  fpnicfaints,  which  the  worlds  takes  little 
notice  of.      Vyereadof  none  of  the   apoflles    at   Chrift's 
funeral;  («:,r  had  put  them    to  flight  ;  but  Jofeph   and 
Kicotiunus. -I Jl>e;'r^, boldly  :   If  Codflrengthen  the  weak 
:ind  leave  the  ilrong  to  the  prevalency  of  their  owu  fears, 
the  weak  Oull  be  ai  Pavid,and  theflrongas  tow.  ^.The 
grave  or  fL^juldire  in  which  our  Lord  was  buried,  it  wasa 
JtpuLhre,  in  :^  garden,  to.  expiate  Adam's  fin   coa^mitted 
inagardfu;  iJ  by  the  fly  of  the  fii  ft  Adam  we  were  driven 


out  of  paradife,  the  garden  of  pleafurc,  fo  by  the  fufTcrin^rs 
of  a  t'econd  .^d.im,  who  lay  buried  in  a  garden,  we  may 
Jiopc  for  entrance  into  the  hea^-enly  paradife.  And  it  was 
a  new  fepulchre,  wherein  never  any  man  was  lai:l,le(I  his 
adiferfaries  ftioulJ  fay,  it  was  another  that  was  rifen,  who 
was  buried  there  before;,  or  that  he  arofe  as  one  of  the  old 
prophets  did,  by  touching  the  bones  of  fi  nie  other  dead 
per/on.  4.  The  manv.er  of  our  Lord's  funeral  it  was 
hafty,  public,  and  decent  ;  it  was  baity,  by  reafon  of  the 
flraiinefs  of  time,  the  fabbath  was  approaching,  ^nd  all 
bufiuel's  is  laid  alide  to  prepare  for  that.  Teaching  us, How 
much  it  isonrduty  to  difpatch  our  worldly  bulinefs  early 
on  the  eve  of  thp  Lord's  day,  that  we  m.iy  he  the  better 
prepared  to  l>iidVfy  th.it  day  :  Again,  Our  Lord's  funeral 
was  puhlic  a'n'd  open,  all  perfons  that  wouKI,  migiit  be 
fpedlators,  to  cut  olFoccafion  from  any  objrcl,  that  there 
was  deceit  and  fraud  ufedin  or  about  our  Lord's  burial  ; 
yethewasalfo  interred  decently;  hij  holy  body  being 
wrapt  in  finelii»en,  and  perfumed  with  fpices,  according  to 
the  Jewilli  cuftom.  5.  The  reafons  why  our  Lerd  was 
thus  buried,  feeing  he  was  to  rife  again  in  as  fliort  a  time 
as  other  men  lie  by  the  walls:  doubtlefs  it  was  tu  declare 
t^e.  certainty  of  his  death,  and  the  reality  of  his  relurrec- 
tion,  to  fulfil  the  types  and  prophefies  which  went  before 
of  him  ;  As  J  mas  being  three  days  and  three  nights  in  the 
•whale's  belly  :  Ho  was  alfo  buried  to  complete  his  huanha. 
tion  this  being  the  loweft  ftep  to  which  he  could  dtftend 
in  his  abafed  itate.  Finally,  He  went  into  thegrave,  that 
he  might  conquer  death  in  his  own  territories.  Laftly,  Of 
w  hat  life  our  Lords  burial  is  to  us  his  followers  :  It  Ihews 
us  the  amazing  depth  of  his  humiliation,  fr»)m  what  and 
to  what  his  love  brought  him,  even  from  ths  bofom  of  his 
Father  to  the  bofom  of  the  grave.  It  may  alfo  comfort  us 
agaiiift  the  fears  of  death  ;  the  grave  could  not  long  keep 
Chrift,  it  fliall  not  always  keep  us:  it  was  a  luadifonic 
prifon  before,  it  is  a  perfumed  bed  now  :  he  whofe  head  is 
in  heaven,  nceil  not  fear  to  put  his  feet  into  the  grave. 
Awake  and  (ing,  thou  that  dwelleft  in  the  duft,  for  the 
enmity  of  the  grave  is  flain  by  Chrift. 

CHAP.     X.\. 

This  and  the  Joilowing  chopUr  gives  tis  an  account  of 
our  Saviour's  txaUatic-n  and  viUorious  triumph  pver 
all  his  enemies,  by  his  powerful  rcfurrefiion.  All  the 
fjiur  evangdifts  do  confirm  the  truth  of  it,  by  record- 
ing thejevtralpps  and  degrees  of  it,  bv  the  inanijcflatioji 
of  it.  In  this  chapter  Chrifi'%  re/unction  is  con- 
jfirmtd,  firji  to  Mary  Magdakrve,  next  Jo  Peter  end 
John,  tltenio  all  the  difciplci,  except    Thoniai. 

THE  firll  day  of  the  week  comcth  Mary  Mag- 
•  dalenc  early,  wlien  it  was  yet  dark,  unto  the 
fcpulchrc,  and  fccth  the  ftone  taken  away  from  the 
fepulchre. 

In  this  verfe  is  recorded  how  Marv  M.Tp;iialene  'rami* 
early  to  the  fepulchre,  on  the  firft  dav  of  the  wet k  to 
anoiat  the  dead  bodv  of  our  Lord  Jefus.     Where  ««»?,; 

Thr,t 


Chap,  xx- 


Si, 


JOHN. 


40  s; 


That  though  lier  heart  did  burn  wiih  an  Jr»icnt  zeal  and 
aSettion  to  hercruclHed  Lord,  yet  the  commanded  duties 
of  the  fabbath  were  not  omitted  by  her  ;  flic  kept  clofe, 
and  fiiently  Ipent  ihnt  holy  d.iy  in  a  miKture  of  grief  and 
hope  :  Her  example  is  a  good  pattern  of  fabbaui  faniflifi- 
cation,  and  worthy  of  our  chrillian  imitation,  a.  What 
magnanimity  and  courage  is  found  in  this  weak  woman  : 
file  followed  Chriit  cour.igeeuHy,  when  his^difciples  left 
him  cowardly;  Ihe  accompanied  him  to  "his  trofs,  (he  fol- 
lowed his  hearfe  to  tlie  gra'x,  when  hisdifcij-les  durltnot 
appear;-  and  ro«v  very  eatly  in  the  mornirijr  fiic  goes  to 
vifit  his  fepulchrc,  fearing  neither  the  darkncfs  of  the 
night,  nor  the  prefenceof  the  watthmen.  Learn  thence, 
That  courage  is  theTpecial  gift  of  God,  and  if  he  gives  it 
to  the  feebler  fex,  even  to  timorous  and  fearful  womeu^it 
is  not  in  the  power  of  man  to  make  then>  afraid. 

2  Thenfhe  ninnctli  and  cometh  to  Simon  Pe-- 
tcr,  antltothe  other  difciple  whom  Jefus  loved,  and 
laith  unto  them,  They  have  taken  away  the  Lord 
out  of  the  fepulchre,  and  we*  know  not  where  they 
have  laid  him.         ' 

.  It  was  a  great  honour  that  God  put  upon  this  poor  wo- 
man Mary  Abgdalenc,  that  fhe  has  the  tirfl  notice  of  oor 
Saviour's  refurrection,  and  is  the  firfi  that  difcovers  it  to 
the  apoftles.  But  why  had  not  the  virgin  Alary  his  dil- 
confolate  mother,  this  privilege  conferred  on  her  rather 
than  Mary  Magdalene,  who  had  been  a  grievous  finner  J 
Doubtlcfs  this  was  i^  the  comfort  of  all  true  penitents, 
an(.<  adminiftcrs  great  confol.-uon  to  thein  :  As  the  angels 
in  heaven  rejoice,  much  more  doth  Chrift  joy  in  the  re- 
covering  of  one  repenting  fwiier,  than  in  multitiuies  of 
holy  and  juft  perfons  (luch  was  the  bkiTed  Virgin)  who 
need  no  repentance. 

3  Peter  therefore  went  forth,  and'  that  other  dif- 
ciple, and  came  to  the  fepulchre.  4  So  they  ran 
both  together:  and  the  other  difciple  did  out-run 
Peter,  and  came  firfl;  to  the  fepulchre.  5  And  he 
(looping  down,  mid  Ix^kin^  in,  law  the  linen  clothes 
lying;  yet  he  went  not  in.  6  Then  cometh  Simon 
Peter  following  him,  and  went  into  the  fepulchre, 
and  feeth  the  linen  clothes  lie  :  7  .\nd  the  nnpkiu 
that  was  about  his  head,  not  lying  with  the  linen 
clothes,  but  wrapped  together  in  a  place  by  itfelf, 
8  yiien  Went  in  alfo  that  other  difciple  whicii 
came  firfl;  to  the  fepulchre,  and  he  faw,  andbciiev- 
cJ;  9  For  as  yet  they  knew  not  the  fciipture, 
tb;\t  he  mud  rife  again  from  the  dead. 

Here  note,  1.  How  Peter  and  John,  moved  with  Mary 
!.T3gila|enei^  words,  They  have  ta/an  away  the  Lord,  kc. 
do  run  10  the  fej)u)chre  to  fatisfy  ihemfeLves  ,t>t  the  trutlu.f 
■  jh  Suv^  ajlinccrely  loveChrlft,  upGa  iheleallijntiiaatina 
•  that  he  !s  miillng,  beftir  iherardves  w;:h  great  .T-iiviiy  and 
difigence,  tliat  ibeymay  fee  him,  or  hear .ofhiin:.  Peter  an«l 
John  run  ro  the  fepulchre  to  fee  whatwasbecomf  of  ihtir 
''  -•  TUatther*  wasfuch,^!5ar^yJ4fwxaJicu^ 


Chrifl's  gr.-ive,  as  niai'e  it  apparent  that  he  was  indeed 
rifen  from  the  dead,  and  not  conveyed  away,  ei;hcr  by 
Iriends  or  foes :  It  cannot  be  fuppofed  that  any  of  Kn 
frien»is  (could  they  have  comeat  it)  would  have  fohandUd 
his  ho!y  body,  as  to  carry  it  away  naked  ;  and  for  his  foes 
had  they  ftole  aw.ny  the  body,  they  would  never  have  left 
the  fine  linen  behind  them.  3.  That  when  ChriQ  arofe 
from  the  grave,  he  left  his  grave-clothes  behind  liiui  : 
whereas  when  Lazarus  arofe,  he  came  forth  with  hi;,  grave- 
clothes  about  liim  ;  It  teaches  ns,  That  Chrfl  rcfe  never 
to  die  mere,  but  to  live  and  reign  forever;  therefore  he 
left  his  grave  clothes  in  the  grave,  as  never  to  make  ufe 
of  them  more.  But  Lazarus  was  to  die  again,  death  was 
once  more  to  have  dominion  over  him  :  he  therefore  came 
forth  with  his  grave  cUnhes  about  him.  Ladly,  How  \g. 
norant  the  Mpoilles  were  of  the  doctrine  of  Chrift's  refur- 
rection  and  of  the  imly  fcriptures,  which  declared  he  was 
to  rife  again  from  the  dead  :  Thcykncu  not  the /crl^iurcs, 
that  is,  they  did  not  heed  and  regard  them,  ponder  them 
in  their  hearts,  and  feed  upon  them  by  faiih. 

10  Then  the  difciplcs  went  away  a^ain  unto 
their  own  home,  n  "I  But  Mary  flood  without  at 
the  fepulchre,  weeping  :  and  as  fhe  wept,  Ihe  ftoop- 
eddown,  and  looked  into  the  fepulchre,  12  And 
feeth  two  angels  in  white,  fitting,  the  orte  at  the 
head,  and  tha  other  at  the  feet  where  the  body  of 
Jefus  had  lain : 

Here  we  have  a  defcription  of  the  great  love  of  Mary 
Magdalene,  which  (he  exprclTcd  towards  Chrift  after  his 
refiirreclion  ;  (he  wen:  to  the  fepulchre  early,  when  it  was 
yet  dark  ;  (he  haftily  calls  the  difciples,  Peter  and  John  to 
the  fepulchre;  and  (he  (lays  behind  weeping  at  the  fepul- 
chre, when  they  were  gone  away  to  their  own  home.  And 
as  Mary  firft  fought  him,  and  longcll  foaght  liini,  fo  (lie 
firfl  found  him.  Hereto//',  i.  Mary's  carriage  andbeha- 
viour  tos\ards  her  Saviour  ;  this  is  difcovered  by.  her  pa- 
tient aiteiulance.y:?;^  JUod-jjithutt  atthefepuUkre:  by  her 
paflionaie  mourning,  (lie  flood  at  the  fepulchre  wce/riM^  .• 
by  hen  un\vtAr\eii&\\\gcnQt,J]ie Jiooped d;-vn  and  hzhd  hit-) 
the  fepulchre  :  Here  was  great  love  indeed  in  this  poor 
woman,  a  love  Oronger  than  death  ;  a  love  which  did  oui- 
flripand  go  beyond  the  greatcfl  apoflles.  Learn,  i.  That 
true  love  toChrill  fulFers Hot  itfelf  to  be  Hinted  or  limited, 
no,  not  Uy  ihe  greatclt  examples:  the  weakeil  woman 
thar  truly  loves  Chrift,  ir,..y  pioufly  ni,ivc  with  thegreateil 
aprflle  in  this  point  i  though  he  be  lisarned,  wiler,  more 
ulcful,  and  more  eminenithan  any  of,  us,  yet  it  is  holy  and 
wife  not  to  fafl'er  ourfelves  to  be  exceeded  by  any  in  our 
love  to  Chrifl;  every  chrillian  may  Urive  to  exceed  any 
one  in  grate,  and  toattnin  the  highell  place  in  the  kingdom 
of  heaven.  2.  That  Urong  love  is  valiant  and  undaunted, 
it  uilt.grr.pple  and  encounter  wiihthe  flrongeil  oppotiiion 
Mary  fea.-s  npthirg  in  iefking  of  her  Lord,  neither  the 
ddrknefsof  the  night, oor  the  terror  of  the  luUiers,  nor  the 
malice  of  the  Jews:  -Love  is  Urong  as  death,  nod  the  flames 
thereof  are^  velKinent.  Farthtr,  The  fcecefs  of  Mary 
Magdalane  s  love  to  Chrill,  and  u;>wearied  attendance  u,i 
his  fepulchre  ;    (he  fcut.d  not  the  dsaU,  body  uiCiirill,  ana 

if 


4D() 


Sr 


JOHN. 


Chap. 


XX. 


it  is  wfll  (li:  did  not;  fir  it  cisath  could  have  lield  hiin, 
it  wniiid  no:  luve  let  us  go.  But  ihougli  (lie  found  not 
hvr  Lord  in  the  grave,  rtic  found  two  uf  liis  I'ervants  there 
t*'onii.»eU:  of  all  things  in  the  world,  one  would. leall 
hive  txp-xl-vf  to  tind  an  :m^el  in  a  grjve,  f|)irits  in  the 
pLice  of  deid  bodies,  uiid  iiiiinortality  in  the  place  of  cor- 
ruption. But  from  iience  we  learn.  That  fuch  as  fincere- 
ly  I'vek  ilie  Lord,  /hill  certainly  find,  if  not  the  very  thing 
which  ihey  feek,  yet  that  which  is  much  fitter  and  betcer 
f.)r  them  ;  Mary  did  r.ai  find  Chi  ill's  dead  body,  but  (lie 
li  ids  tlut    which  is    more   comfortable   for  her  to  find  ; 


lieverisfuUofe.irneft'sind  longing  dcfires  after  JefuiChrift. 
2.  That  fuch  .t  foul  is  yet  fometimes  at  a  lols  forChrift, 
and  cannot  tell  whereto  find  him.  3.  That  whilft  the 
foul  is  at  a  lofi  frr  Chrift,  it's  deiiresare  often  quicker  and 
more  illrrlni^  alter  ChrilL  This  was  the  cafe  of  Mary 
here;  with  her  fpoufe  by  nigiit  on  her  bed,  and  early  in 
the  morning,  flje  fought  whom  her  foul  loved. 

16  |efus  faiUi unto  hor. Miry.  She  turned hcr- 
felf,  and  faith  unto  him,  Rabboni.  which  is  to  lay, 
Mafler.      17  Jefus  faith  untohcr,  Touch  me  not: 


naoKly.  two  anjrcls  10  teftify  that  he  was  riiVn.     Where  for  I  am  not  yet  afcended  to  my  Father  :    but  go  to 

>i7/e,  The  polture  of  thefe  angels  defcribcd ;  the  one  fit-  my  brethren,  and  lay  unto   them,   I  aicend  to  my 

tiniT  at  the  head,  the  other  at   the  feet :  It  is  matter  of  Father  and  your  Father,  and  to  my  God  and  your 

tonifort  to  the  members  of  Chrift,  tlint  angels  do  not  wait  Qgd. 

upon  the  head  only,  but  upon  the  feet  alfo;  and  it  ought  r  ol  -n  1  i-  nn 
robe  matter  of  imitation  alfo.  Let  us  imitate  cur  bleflVd  '"  theformerof  ihefeverfes,  Chrift  makes  himfelf  known 
Saviour,  in  h.-ving  not  at  our  head  only,  but  at  our  feet  t"  M^'V-  ^nd  calleth  her  by  her  name,  m  the  latter  he 
alio:  Many  have  an  ambition  to  have  an  angel  at  their  g'ves  her  a  prohibition  and  mmnaion.  Note,  1.  The 
head,  a  great  meafure  of  light  and  knoss  ledge  there,  but  prohibitum,  7  ouch  me  mt;  together  with  the  reafcn  of  it, 
they  care  not  for  an  angel  at  their  feet,  they  delight  not  ^<"-  I '"^  "''^  y^'  afcerMd  torny  Father.  It  is  concluded  by 
to  walk  an^v'er.nbly  to  their  light  and  knowledge,  thev  interpreters,  that  Mary  Magdalene  was  now  fallen  ac 
h^ve  an  evangelical  underftanding  and  a  diabolicl  con-  thrift's  feet,  and  embraced  them  ;  that  having  found  hini 
verfation  :  it  is  fad  for  a  man  to  have  all  his  religion  in  his  ^^*^0'i'  ^'^  J^"'  loved,  fiie  hugs  him  now,  and  hangs  about 
brain  and  tongue,  and  nothing  in  his  heart  and  life.  »;""  =  '°''}  Chrill  forbids  any  further  embracing,  and  rejects 
°  °  fuch  teliimonies  of  her  love  ;  as  it  he  had  faut,  Altht>ugh 
13  And  they  fay  unto  her,  Woman,  why  wecpeft  1  ^ill  allow  you  as  much  familiarity  as  fhail  fatisfadtorily 
thou?  fhe  faith  unto  them,  Becaiife  they  have  taken  convince  you  of  the  verity  of  my  refnrrection,  yet  you 
away  my  Lord,  and  I  know  not  where  they  have  mud  not  expert  to  convei  fe  with  ine  in  the  bodily  manner 
laid  him.  14  And  when  Ihe  had  thus  laid,  fhe  which  you  did  before  my  death  ;  fori  am  afcending  toiny 
turned  herfelf  back,  and  faw  lefus  ftandin.;,  and  Father,  and  muft  be  enjoyed  no  longer  after  a  corporeal. 
,  ,  .  ,  r  -'  1  r  r  ■  1  "Ut  Ipiiitual  manner.  Learn  hence,  1  Iiat  our  love  to 
knew  not  that  it  was  Jefus.  15  Jefus  faith  unto  j,f,„'chri(t  is  beft  fhewn,  not  by  our  human  paflionate 
her,  woman,  why  weepeft  thou?  whom  feekeft  thou  ?  ajfections  to  his  bodily  prefmce,  but  by  our  fpiritual  corn- 
She,  luppofing  him  to  be  the  gardener,  faith  unto  munion  with  him  by  faith  here  on  earth;  in  order  to  an. 
him.  Sir,    if  thou  have    borne  iiim  hence,  tell  me  immediate  communion  with  him  U<.e  to  face  in  heaven.— 


where  thou  haft  laid  him,  and  I  will  take  him  away. 

A'o^^  here,  i.  That  the  beft  company  in  the  world  will 
not  fatisfy  or  content  fuch  as  are  feekiug  for  Jefus  Chrid, 
when  thry  find  not  him  whom  their  fouls  feek :  Mary  now 
enjoyed  dieprefence  and  company  of  two  angels,  but  this 
<]id  not  I'ntisfy  her  in  the  abfence  of  Chrilt  hiinfelf.  «. 
How  p.iffionately  did  Mary  mourn  for  the  lofs  and  want 
of  Chrill's  bodily  prefence  thereby  giving  teftimony  of  her 
great  aff.rtion  towards  him  ;  but  truly  our  love  to  Chrift 
IS  beft  IJiewn,  not  by  our  padionate  defires  for  his  bodily 
prefence,  but  by  our  holy  longings  after  his  fpiritual  pre- 
feiicc  in  his  word  and  ordinances  here  on  earth,  and  his 
blcfled  and  immediate prefence  in  heaven.  3.  How  Chrift 
may  bp  prefent  with,  and  very  near  unto  his  people,  and 
yet  not  prelenily  he  difcerned  by  them;  Jefus  flood  hy 
Mary,  bnt/be  knew  ntt  that  it  vjas  Jefus  :  her  not  expell- 
ing a  living  Chrilt,  was  one  caufe  why  (he  did  not  dilcern 
him.  4-  Ho.v  exceedingly  Mary's  thoughts  were  taken 
up  with  Chrift:  She  faith  to  the  gardener,  //  thou  kaf} 
i'lrne  hi'"  hence:  \Vhat/;i;i.'  She  doth  nut  fay  whom  ; 
but  her  heart  was  (o  taken  up  with  Chrift,  and  her  mind 
lo  full  of  him,  that  Ihe  concluded  every  bndj  would  uoder- 
lland  whom  ihe  meant,  though  (lie  did  not  fay  whom  fl'.C 
meant.     Hence  liarn,  i.   That  the   foul  of  •  fincere  be- 


Chrift  now  after  his  refurreftion  «  as  advar.ced  to  a  more 
fpirituil  condition,  ilurefore  refufes  at  Mary's  hand  the 
officesof  human  converfation,  but  expertsof  her  the  duties 
and  fervices  of  fpiritual  devotion.  2.  Chrill's  injunflion  i 
liutgj  to  my  brethren,  and  fay,  J  afccnd  to  my  Father,  end 
your  Father  ;  to  my  Cod,ar.dyour  Cod.  Where  note.  The 
endearing  litlegiven  to  the  difciples,  Afy  brethren :  He  had 
before  Ins  death  called  them  his  fervants,  his  friend?,  his 
children  ;  but  now  after  his  refurreclion,  he  calli  them  hi* 
brethren  ;  he  became  our  brother  by  affuming  our  nature 
in  his  incarnation,  he  continues  our  brother  by  refuming 
that  nature  at  his  refurreelion.  Farther,  that  Chrift  calU 
his  difciplesbrethren,afterhisexaltationand  rcfurreftion  : 
thereby  ftiewing,  that  the  change  of  his  condition  had 
wrought  no  change  in  his  afFediun  towards  hispoordiT^ 
ciples  ;  but  thole  that  were  hisbrethren  before,  in  the  time 
of  his  humiliation  and  abafement,  are  fo  (Hit,  after  hisex^ 
altation  and  advancement;  Co  to  my  Irctbren,  andfey  : 
humility  doth  not  only  Go  before  honour,  but  dwells  with 
honour,  and  doth  evermore  accompany  it.  Laftly,  the 
good  news  or  mellageof  joy  which  Chrift  fends  by  Mary 
ro  his  dear  difcipfes  ;  Say,  I ofceni  to  my  Father,  amd your 
Father  ;  to  my  God,  and  your  Cad:  as  if  nature  and  adop. 
tJODgave  the  fotne  intcrtft.     Chrift  callj  CoU,  hi»  God, 

and 


Chap.  xx. 


St. 


JOHN. 


4^7 


and  his  difciplei'  God  ;  his  Father,  anJ  their  F.uher ;  drU 
fais,  ami  tlien  ilieir'i,  ami  their's  becaufe  his.  /.«;•«  hence 
That  God  for  Chrill's  fake  Iiath  dignified  bel;evtr5  with 
that  near  and  dear  relation  of  his  bfing  a  Father  to  them 
in  and  through  his  Son  ;  fo  th.it  as  they  ought  to  carry  it 
to.vards  him  like  children  by  obedience,  fuhjeiflion,  and 
refignation,  fo  they  may  expeft  he  will  retain  a  fatherly 
afFeclion  towards  them,  and  they  may  jjxpet^^  from  him 
fatherly  companion,  provifion,  proie£Ht|||c6rredion,  and 
all  things  needful.  Laftly,  Remark  from  Chrift's  faying, 
Igo  to  my  Gori,  a^J your  God,  the  falfc  inferrences  of  the 
Socinians,  vi?..  That  becaufe  Chrift  ilyled  God  his  God, 
hence,  fay  they,  it  is  evident  that  Chnll  is  not  God  ;  but 
fjoin  thofq#vords  i:  only  follows,  that  he  was  not  God  ac- 
cording to  that  nature  which  afcended.  Thus,  Pfal.  xlv. 
it  isfaid  of  Chrift,  Gtil,  even  thy  God,  hath  anointed  thre  ; 
and  yet  he  adds  of  the  fame  perfon,  Thy  throm,  0  Cod,  if 
fir  ever  androrr. 

18  Mary  Magdalene  came  and  told  the  difciples 
that  (he  had  feen  the  Lord,  and  that  he  iiad  fpoken 
thefe  things  unto  her.  19  H  Then  the  lame  day  at 
evening,  being  the  firfl;  tiay  of  the  week,  when  the 
doors  were  Ihut,  where  the  difciples  were  alTcmbled 
for  fear  of  the  Jews,  came  Jefus  and  ftood  in  the 
midfl,  and  faith  unto  them,  Peace  be  unto  you.  20 
And  when  he  had  fo  faid,  lie  (hewed  unto  them  his 
hands  and  his  fide.  Then  were  the  difciples  glad 
when  they  faw  the  Lord. 

Our  bleffed  Saviour's  firft  appearing  after  his  refurrec- 
tion,  having  been  to  Mary  Magdalene,  as  the  former  ver- 
I'es  acquainted  us,  the  fame  day  st  evening,  when  the 
doors  were  fiiiit  for  fear  of  the  Jews,  Jefus  miraculoufly, 
And,  as  to  the  difciples,  infcndhiy  opens  the  door,  and 
ftands  in  the  iilidllof  tliem  and  fays,  Peace  be  untoyou,  and 
ihev.'sthera  his  hands  and  his  fide.  Where  note,  i.  That 
it  has  been  no  firange  thing  in  the  church,  that  the  heft 
members  of  it  have  been  jjut  to  frequent  their  aflemblics 
with  great  fear  and  been  forced  to  meet  in  the  night,  with 
nreat  caution,  becaufe  of  the  fury  of  the  perffcutors  :  Here 
(^hrift's  own  difciples  were  (nrced  to  meet  together  in  the 
night,  the  doors  kept  ihut  fir  fear  of  the  Jews.  2.  Let 
Chrift's  difciples  meet  together  never  fo  privately,  and 
with  never  fo  much  hazard  and  Jeopardy,  they  fliall  have 
Chrift's  company  with  them;  neither  bolts,  nor  locks, 
nor  faftcned  doors,  (hall  hold  Clirift  from  them  :  When  the 
do'irs  wjereflnit,  Jefus  came  and  flood  in  the  midfi  of  them. 
Laftly,  The  evidence  whicli  our  Saviour  offers  to  evince 
and  prove  the  certainty  of  his  rcfurreclion :  He  jhtvjed 
his  difciples  his  hands  and  hit  fide.  Chrift  appealed  to  and 
admitted  to  the  judgment  of  their  fenfes,  to  afTure  them 
that  ic  was  his  real  body.  And  if  we  muftnot  be  allowed 
to  believe  our  fenfes  (as  the  Ilomifh  fynagogue  would 
perfuade  us)  we  fljall  want  the  beft  external  evidence  we 
can  have  to  prove  the  truth  of  tiie  chriftian  Feligion  ; 
namely,  the  miracles  of  our  Saviour;  for  how  can  we  be 
adored  thofc  miracles  were  true,  but  by  the  judgment  of 
our  fenfes '.   Now,  as  our  fenfes  tell  us  that  Chnft's  mira- 


cles were  true,  fo  thfy  aflure  that  the  popifli  dtflrhirof 
tranfubftantiation  is  falfc. 

21  Then  faid  Jefus  to  them  agaiiv,  I'eace/«iii);f. 
you  :   as  my  Father  hath  fcnt  me,  even  fo  1  Rud  )  ou. 

22  And  when  he  had  this  faid,  he  breathed  on  t/ifn 
and  faith  unto  them,   Receive  yc  the  Holy  Oiiol^. 

23  Whole  focver  (ins  ye  remit,  they  are  remitted 
unto  them  ;  and  whole  {oevcr  Jim  yc  retain,  they 
are  retained. 

Note  here,  r.  Therepetition  of  our  Saviours  endt-inrg 
falutation  to  his  difciples,  Peace  be  urto you,  Peace,  he  unit 
you.  This  was  not  more  than  might  be  needful,  tofignify 
his  firm  rconciliation  to  them,  notwiihftanding  their  late 
cowardice  in  forfaking  him,  and  flying  from  h.ni,  v.'hen 
the  ftorm  fell  upon  hmi.  1.  How  Chrift  doth  renew  his 
diiciples  cominilTion  for  the  work  of  the  miniitry,  who 
poiTibly  were  much  difcouraged  with  the  remembrance  of 
their  faint-heartednefs  in  the  time  of  his  fufFcrings  ;  he 
doth  therefore  anew  commilhonaie  them,  and  fends  them 
forth  in  thef<;  words,  /fs  my  Father  halhfcnt  wf /that  is,  to 
preach,  plant,  and  propagate  the  Gofpel  •,fo  fendl you.  By 
the  fame  authority,  and  for  the  fame  ends,  in  parr,  for 
which  I  was  fent  by  the  Father,  do  I  fend  you  ;  namely, 
to  gather,  to  govern,  and  inftruft  my  church.  Learn 
hence.  That  when  Chrift  left  the  worlti,  he  did  not  lea\c 
the  church  deftitute  of  gofprl  miniftry,  which  fl.iall  con- 
tinue to  the  end  of  the  world.  As  Chrift  was  fent  by 
the  P^ather,  fo  are  hisminifters  fent  by  him  :  and  they  may 
expect,  having  the  fame  authority  and  commifHon,  the  fame 
fuccefs  and  blelling  ;  and  the  contempt  caft  upon  them  and 
their  meUage,  ultimately  refiefts  upon  God  and  Chrilfc 
whofe  niefiengers  they  are.  3.  (low  Chrift  that  lends 
them  forth,  doth  furniihthem  with  the  gifts  of  the  Spirit, 
for  thfir  office  :  He  breathed  on  them,  and  faid.  Receive  ye 
the  Holy  Chofl :  that  is,  the  gift  ofihe  Holy  Ghoft.  Tbcy 
had  received  the  Holy  Spirit  before  as  a  Spirit  of  fanifl>fi- 
cation,  here  they  receive  it  in  its  extraordinary  gifts  10  lit 
them  for  their  office.  And  Chrift's  conferring  the  Holy 
Ghoft,  by  breathing  upon  them,  fliews  that  the  Holy  Spi 
rit  proceeds  as  well  from  the  Son,  as  from  the  Father. 
And  as  by  Gods  breathing,  tiie  firft  man  ivasmade  a  liv- 
ing foul :  So  by  Chrift's  breathing  on  the  apoftlos  they 
were  quickened,  and  extraordinarily  enabled  for  the  fervice 
they  were  called  to.  Learn  hence,  That  when  Chrift 
fends  forth  any  about  his  work, he  will  furnilh  them  with 
endowments  anfwcrable  to  their  vaft  employment  ;  andthe 
bcft  furniture  they  can  have,  is  the  Holy  Spirit  4n  hisgift? 
and  qualilications  fuitable  to  their  work  :  He  breathed  on 
them,  and  faid,  Receive  ye  the  Huly  Ghcft.  4.  How  Chrift 
aflerts  their  authority  fn  the  difcharge  of  their  commiirion 
and  declares,  that  wjien  they  aft  minillerially,  according  tp 
their  comniiflion  here  on  earth,  is  ratified  in  heaven; 
H'hofefiever  fins  ye  remit  they  are  renit't  d.  Where  note 
Thac  there  is  a  twofold  power  of  rf  mitting  or  forgiving 
fins:  the  Qfie  magifterialanc' authorative;  i  his  belongs  t^ 
Chrift  ^lone;  the  o.her  minilterul  and  declarative;  tlxe 
belongs  to  Chrifi's  ambafladors,  who  have  a  ]o\\er  in  his 
nnriicto  bind  and  Iot>le.     Jt  is  a  nious  note  of  St.  Ai>ftln 

upiJU 


4od 


Sr. 


JOHN. 


Chap.  xxi. 


«inon  this  plaie,  tint  Clirift  firftconferrcJ  i\\e  l\o\y  Glufl 
ti'piin  Ill's  .ipoftlct,  anl  then  faiit,  H'hfr  ('it  ye  miH,  tkey 
rtrtri  ttti.  tiierel)  y  inti'ii  itinp,  iliat  it  is  not  they,  but 
the  Holy  Gholl  in  them,  that  puts  away  fin;  fjr  vho  c<in 
J-irghvfin,  hu!  GfJ  cr.ly  ?  Tiie  power  of  forgiving  fin,  that 
I'l^ii  hath,  i'!  only  to  declare,  that  if  iv.cn  be  inily  and  rc- 
:  'l;  pruiccnt,  tlieir  linj  are  forgiven  tqem  for  the  lake  of 
•Jiirifl's  r.uitfjaion. 

c}  ^  But  Thomas, one  of  the  twelve,  called 
DidviTius,  was  not  with  them  when  Jefus  came. 
25  The  other  difciplei;  therefore  faid  unto  him,  Wc 
h.ivc  fcen  the  Lord.  But  he  iaid  unto  them,  Ex- 
cept I  fliall  fee  in  his  hands  the  print  of  the  nails, 
2nd  put  my  finger  "into  the  print  of  the  nails,  and 
thruil  my  hand  into  his  fide,  I  will  not  believe. 

What  the  caufe  of  Thomas's  abfence  was,  is  not  decla- 
red ;  it  is  evident   that  he  was  not   with  the   reft  of  the 
<iifi.i|5les  when  Chriil  appeared  to  them  :  aril   his  abfence 
had  like  fo  have  coft  him  ilear,  even  the   lofs  of  his  faith  : 
and  he  aiij^ht  have  had  reafoa   for  ever  to  luve  bewailed 
his  abfence  from  the  meeting   of  the   difciples,  had  not 
Chrift  besn  more  merciful.     Learn  hence,  1  hat  the  letting 
flip  of  one  holy  opportunity  may  prove  excecdinj^ly  prt  ju- 
dicial to  the  foul's  advantage  :     It  is  wife   and  lafe  to  lay 
hold  of  every  opporiuniiy  for  enjoying  coninninion  with 
Goil,   and  fellowiliip  with   his  faints.     Thomas's  abfence 
deprived  him  not  only  of  the  ^ood  news  of  Chrift's  being 
rifen,  but  aU'o  of  the  light  of  him,  which  tlie  other  difciples 
go:  by  aflembling  together  ;  and  for  want  thereof  Thomas 
)s  left  under  many  doubts  and  fears      Verily,  w'c  know 
notwhat  welofe,  whenweabfent  ourfelves  from  the  afTem- 
bly  of  God's  people.     Such  views  of  a  crucified  Jefus  may 
be  communicated  toothers,  whilflweare  ahfcnt,  as  would 
have  confirmed  our  faith,  and  cflabliflied  our  joy,  had  we 
bcenprefenr.     Farther,  Wh.it  a  flrange  declaration  Tho- 
mas makes  of  his  obftinate  unbelief,  Except  Ifee  theprint  if 
the  natit,  and  put  my  finger  into  bis  fide,  I  ivill  not  btUevt. 
V-'herc  note.  How  llrangely  rooted  unbelief  is  in  the  hearts 
of  holy  men,  infomuch  that  rhe-y  delire  iheobjefts  of  faith 
/hould  fall  under  the  view  of  their  fenl'es.     Thomas  car- 
ries his  faith  at  his  fingers  ends:   he  will  believe  no  more 
than  he  can  fee  or  feel ;   whereas  faith  //  the  evidence  of 
things  not  feen.     Oh  1   Thoinas,  how  deplorable  liad  been 
thy  cafe,  if  Chrift  had  never  given  thee  that  proof  which 
was  very  unreafonablein  thee  toexpeft.  But  Chrift  takes 
compaflion  on  him,  and  appears  to  him,  and   cures  his  ob- 
ftiiiate  unbelief,  which  he  might  htve  juftly  puniflied,  as 
appears  by  the  following  verles. 

26  1  And  aftereight  day.s,  again  his  difciples 
were  v%'ilhin,  and  Thomas  with  them:  then  came 
Jefus,  the  doors  bcin^  Qmt.and  Rood  in  the  midft, 
and  laid.  Peace />«  unto  you  27  Then  faith  he  to 
Thomas,  Reach  hither  thy  finger,  and  behold  my 
hands:  and  reach  hither  thy  iiand,  and  thrufl.  it 
jntomy  fide:  and  be  not  faithlcfs,  but   believing. 

JVic'''  her'",  I.   Our  Saviour's  appearing  again  to  hi'dif- 
cipIC'  aftcrhisrcfurredion  ;  it  waseigbtdaysafter  the  fjrft 


^rofe,  which  was  the  Crft  day  of  the  week.     Here  «»/r, 

Tint  Chrift'srilhig  thefirftdayof  the  week,  andappcaring 
on  the  next  day  o!  the  week  after  to  the  difciplef^iand  they 
ohfcrvingihat  day  for  their  folcmn  alTtmblies.and  St  Paul 
adminiftering  on  that  day  the  Lord's  fupp-rr,  Ac'tixx.  and 
cnmmanJing  on  that  day  tollcvftioris  fir  the  poor,  1  Cor. 
xvi.  and  St.  John  calling  it  the  L'^rd's  day,  i>tv.  i.  10, 
From  ttiefc  authorities,  and  the  pri.niitive practice,  wc  de- 
rive our  Chrfl^HftLbath  :  For  we  do  liot  tind  in  all  tlie 
fcripture,  one  iiWRce  of  any  cnecongrcgat ion  of  cbi  iflian* 
only  afTembling  t:pon  the  Jewilli  fabbath,  but  on  the  tirft 
day  of  the  week,  on  which  we  ground  our  obfervation  of 
that  day.  2.  The  wonderful  condefcenlion  of  Chrift  to 
tl;c  wciknefs  of  Thomai's  faiih  ;  he  bids  h\n^ach  frth 
his  hand,  and  thrufl  it  into  hisJiJe.  Not  that  Vhrift  wfii 
picafcd  with,  but  only  pitiful  towards  Thomas's  infirmiti- 
es; and  it  ought  to  be  no  encouragcu'ent  to  any  pcrfoii 
ro  follow  his  example,  in  feeking  or  expecting  the  like 
figns  of  their  own  prefcribing  for  the  helping  of  theirfaiih, 
-?.  How  mercifully  Chrift  over  ruled  Thoniai's  nr.btlicf, 
for  the  confirmaticn  of  tmr  faith.  Hi'  dtinbtirg  proved  a 
means  for  the  confirmation  bf  his  own  sndourfaith;  there- 
fore fays  Gregory  well,  Plus  mihi  prnfuit  duhitatit  Tho' 
vne  quam  creduUtai Maria ;  "  Had  not  J  homas  doubted, 
we  had  not  been  fo  fully  afTured,  that  it  was  the  fame 
Chrift  that  was  crucified  who  role  again." 

23  And  Thomas  anfwercd  and  faid  unto  him, 
IVly  Lord,  and  my  God. 

Thefe  words  may  be  confidered  two  way;:  i-  As  an 
abruptfpeech,  importinga  veiiemtnt  admiration  ot  Chrift's 
mercy  towards  hi:i.,  and  of  his  own  Itnpidi'y  and  dulnefs 
to  believe.  Learn  hence,  That  the  convincmg  con- 
defcenfion  of  Chrift,  turns  unbelief  into  a  rapture  of  holy 
admiration  ank  humble  adoration.  2.  This  exprefTion  of 
Thomas,  My  Lord,  and  my  God,  conrains  a  fliort  but,  ab- 
folute  confeffion  of  faith.  Thomas  lightly  co!!ec1»  from 
this  refurrecflion,  that  he  was  Lord,  C.d  IkfTcd fonver- 
more,  the  true  McfTias,  the  cxpccled  Redeemer  ;  and  ac- 
cordingly, with  an  explicit  faith,  he  now  profcfTes  his  in- 
tereft  in  him,  faying,  fly  Lord,  and  my  God.  Yet  note. 
That  thisref^iirrei!tion  could  not  make  him  God,  and  ren- 
der him  th«i  the  objetjt  of  divine  worlhip,  if  he  had  been 
only  a  creature  before.  And  farther  ohferve.  That  Chrilt 
doth  not  reprove  1  homas  for  owning  hmi  as  God,  v  hicfa 
f!iews  that  i  homas  did  not  miftake  in  owning  the  divinity 
of  Chrift. 

24  Jefus  faith  unto  him,  Thomas,  bccaufc  thou 
haft  feen  me,  thou  ha fl  believed:  bleflcd  e/cthejr 
that  have  not  feen,  and^rt  have  believed. 

Here  we  have  Chrift's  reprehenfion  of  Thomas  for  rot 
belie  vmg  without  fuch  Icnfible  evidence  as  he  delircd.  He 
believed  now  that  Chrift  was  rifen  from  the  dead  but  it 
was  ujHJU  the  ttftimony  of  his  Icnfes  only  Therefore 
Chrift  tell*  him,  J'hat  his  faith  v;ould  have  been  more 
excJlent  and  niore  eminently  reward;.ble,  if  he  had  be- 
lieved wiihuut  i'uch  deinonftrative  evidence  :  fuith  is  t'e 
evidence  'fthrgs  fiotjten,  J  herefore  to  give  credit  ii  a 
thing  uuun  the  evidence  of  fcafe  is  not  properly  bclii'ving. 
^    ^  Farther 


Cha?.  xxf. 


St.        J     O     H     N. 


Farther,  How  Clinft  pronounces  then  bklTwcl,  who  fhotilJ 
hereafter  bclicvo  on  hi:n  throiit;]!  the  prcadiing  of  the 
tjofpc'l,  thotigh  they  did  not  fee  him  :',s  Thomas  diJ,  nor, 
handle  him  a<;  he  nii^ht.  This  is  a  fiirc  ii:Ie,  that  hy  ho.v 
miich  our  faith  (laiuts  in  Icfs  need  of  the  external  evidence 
cf  fenfc,  the  (Irongor  our  faitli  i*,  and  tlie  r.iorc  acceptable 
it  is,  \n  'vided  what  mc  b<lieve  be  levralcd  in  the  void  of 


tUl,    Elefd 
■  belirjid. 


■y  thai  tune 


end  vc!  ,i, 


■ave 


30  And  many  other  figns  truly  did  Jefus  in  the 
ppefcnce  of  11:3  difciplcs,  which  arc  not  written  in 
this  boot.  31  But  ilitfe  are  written,  that  ye  might 
believe  that  Jefus  is  the  ChriO,  the  Son  of  God,  and 
that  believiti '  ye  mi.'ht  have  life:  through  his  name. 

AV<r  here,  i.  The  true  end  for  which  the  miracles  of 
Chrift  were  fo  carefully  recorded;  namely,  that  wi  migf.t 
le'ocve :  By  believing  that  C!iri(l  was  the  Son  ofGul, 
•we  have  life  ^  and  by  tl;,;  evidence  of  his  miracle?,  we 
know  and  believe  liim  to  have  been  the  Son  of  God  :  The 
miracles  which  Chrill  wroii.uht,  were  the  bcft  external  evi- 
dence of  his  nii(!:on.  2.  Thar  all  Chri/t's  miracl-js,  both 
b'efn.re  his  pallion,  and  after  1; is  refurreflion,  were  not  re- 
corded bv  the  Evang;e!iftsi  3  The  great  point  Concern-- 
ing  ChiiO,  to  be  knov.n  and  believed  from  the  fcriptures, 
is  this,  That  Jefns,  the  Son  of  tii^virgin,  is  the  promifed 
Mcfliah,  the  anointed  of  the  Father,  he  in  whom  all  the 
types  and  fiindows  of  the  law  are  accompliOied  ;  and  that 
this  Jelus  IS  tor  nature  co-clTcniial,  for  dignity  co-equal, 
and  fur  duration  co-etcrnal  wi'h  the  Fatlicr  ;  one  in  eHencc 
equsl  in  power  and  glory.  Thus  believing  that  lefus  is 
the  Sin  of  G:)J,  and  accompanying  that  belief  wi'h  a  holy 
life,  if  we  believe  well,  and  live  well,  wc  fhall  have  life 
th:oi;gh  his  n.'.ir.e. 

C  H  A  P.     XXI. 

A  FTERthefc  things,  Jefus  fhcwed  himfelf 
tV.  again  to  the  difciplcs  at  the  fea  of  Tiberias  ; 
and  on  this  fiiewcd  he  hbnjdf  : 

The  fore^oine  chapter  acquainted  tis  with  feversl  ap- 
pcsrances  of  Ciiirifl  to  his  d'fciples  after  his  refurreaion  : 
All  which  were  in  Jcrufalcm.  This  chapter  acquaints  us 
with  his  appeai^in^^  to  his  difciples  in  Galilee,  whither  he 
had  ordered  his  dilciples  to  go,  proinifing  there  to  meet 
them.  Jerufalcm  now  becomes  a  forfaken  place,  a  people 
abandoned  to  dcflruaion  ;  Chrift  will  not  fhcw  himfelf 
openly  to  them,,  but  Galilee  was  a  place  where  Chrift's 
miniftry  had  foimd  better  acceptance  :  to  Galilee  therefore 
doth  he  eo.  Such  places  wherein  Chrift  is  moft  welcome- 
to  preach,  fhall  be  molt  honored  with  his  prefence  :  yej'ui 
J'.nvcd  himfelf  to  his  difciplcs  at  the  fea  of  TiLerias,  c:i\hd 
clkwhere  the  fea  of  Galilee. 

2  There  were  together  Simon  reter,and  Thomas 
Galied  Dibymus,  andNathanael  of  Cana  in  Galilee 
and  ihafau  oi  Zebedee,  and  tivo  other  of  his  dif- 
ciplcs.    3  Simon     Peter  iaith  unto  them,   I  go  a 


finiing.  They  fay  unto  him,  V.'e  alfo  go  v/iih  thee 
They  went  forth,  and  entered  into  a  ihip  iinrn.-- 
diatciy  :   and  that  night  they  caught  nothin  '■. 

Note  here.  That  after  Chrifl  was  crucified,  the  difciphs 
returned  for  a  time  to  their  trade  and  employment  of  h/h- 
ing  ;  thougli  they  were  called  to  be  fifhers  of  nun,  yet 
churches  not  being  gathered  and  coniiitutedat  prcfcnt, 
nor  being'  able  lo  maintain  ihcm,  they  labour  with  their 
hands  to  fupply  ihtir  prcfent  necefiities.  Afierwardsvvhtn 
at  tl;e  feaftof  Pentccoil,  they  had  received  viiofe  viiibic 
gifts  of  the  holy  Ghoft,  'which  did  furni'h  them  for 
preaching  tlie  gofpcl  to  all  nations,  and  they  went  forth  tD 
plant  an.-!  propagate  the  gofpel,  we  may  believe  they  then 
gave  over  the  labour  of  iheir  fccular  callings,  and  applied 
thci^felves  wholly  to  the  woik  of  the  miniftry.  That'mav 
be  done  f^f<:.'/r//a  «'7/;'/V«/.'na'fl_^  in  a  church  which  is  condi- 
tuting,  or  about  to  be  conftimted.  Note,  farther,  How 
Peter,  wish  the  xcW,  tJl  all  night,  a'-.d  catch  nothing;  but 
no  former  was  Chrift  come  among  them,  but  they  inclofe 
a  multitude  of  lilhes.  Thereby  tcsdir.g  xif..  That  all  hu- 
man labours  and  endeavors  are  in  vain,  iinlefs  Chrii'l  by 
his  prefence  and  blelfing  crown  them  v\  ith  fucccfs. 

4  But  when  the  morning  was  now  come,  Jefi.., 
flood  on  the  fhore  :  but  t!ie  difciples  knew  not  that 
it  was  Jefus.  5  Then  faith  Jefus  unto  them.  Chil- 
dren, have  you  any  meat  ?  Thay  anfwered  hitn,  No 
6  And  he  laid  unto  them,  Call  the  net  on  the  right 
fide  of  the  fhip,  and  ye  fliall  find.  They  caH:  there- 
fore, and  now  they  were  not  able  to  draw  it  for  the 
multitude  offiilics. 

Oiferfchcrs,   i.  Chrift  was  nenr,  very  near  to  his  dif- 
ciples but  they  perceived   it    not:  Jefus  flood  en   the  fnorc, 
ar.d  theyhnew  net  that    it    zvas  Jefus.   Lean:,    Chri.'t  is  not 
always  difcerned  by  us  when   he  is  prefent  with  us  ;  it  is  a 
double  mercy  to  etijoy  his  companv,   and  to  know  indeed 
that  is   he.    ^2.  Although   they   had    laboured   all  night  in 
vain,  yet  at  Chrill's  command  thev  go  to  work  attain,   anct 
with  great   fuccefs  :   They  were   n:t  uhlctodra-wthenetfcr 
the  mullJluJe  cf  fi/hcs.     When   Chrift   is  about  to  do  great 
things  tor  his  people,  yet  will  behave  them  exert  all  poffible 
endeavours  of  their  own  ;  and    the  want  of  former  fuccefs 
muft  not  difcouragetheni  from  funireendeavours.  3.Whata 
proof  Chrifthere  gives  of  h:s  divinity  and  Gtxihead  :  Row 
were  all  the  fiHi   in  the  fca  at  h.is  plcafmc,  and  obedient  t 
his  command!    He  knew  wheie  they   r^im,  rnd   b;ir. 
them  from  one  part  of  the    lake  to  the  other:  IP'hfre  i 
difciples  hud  tailed  nil  night,  and  caught  nothing,     Chriil  • 
Mediator  is  true  God,,  and  as  fuch,  as  he  has  a  foven 
power  and   providence  over   all  the  crcaH!.-es,the  catth 
a  thoiifand  hills,  and  all  the  fifJi  fv.in.rning  in  the  ft.., 
obedient  to  his  power,  and  .bfcrvient  to  his  comma.^ds.' 

7  Therefore  that  difciple  whom  Jefus  loved,  faith 
unto  Peter,  It  is  the  Lord.  Now  when  Simon  Peter 
heard  that  it  was  the  Lord,  he  girt  his  hHiers  coat 
xir.to  him  (for  he  was  n;,kcd  j  and  did  not  cafl  himfelf 
into  the  j"ea.      8   And  the   oiLer  difciples  came  in 

a  ilttle 


4,vo 


~St.        J    O     II    N. 


GlIA?.    XKT. 


li:tlc  fhip  (for  they  were  not  far  fro:n  Kind,  but  as  it 
were  two  hundred  cubits)  dragt^in^  the  ntt  with 
fifhes.     9  As  foon  then  as  they,  were  Come  to  land, 
ihey  fdw  a  fiieof  coals  there,  and  fiflilaid  thcrton, 
•    and  bread. 

Noftherc,  I.  Tlict^rfat  zer.l  and  forwardniTs  of  Ptitcr  : 
I'caiin^  that  it  wa'i  C<iii''l,  hi-  leaps  iiili>  (he  fcs  toj^et  to 
hini.  O  how'  Invi'ine.  attra6)ivc,  anj  allurirjr  is  a  fight 
of  Clirifi  !  It  will  m.ike  ihofe  lliat  know  him,  break 
ilirfHigli  ;iiK'.ifTlci<l  its  to  oomc  isnto  irim.  Itisnotafca 
of  water,  no,  nor  fens  of  b'ond,  that  can  keepa  zealoOs 
foul  nt  a  (lilh-ince  frr.ni  Chrift.  Jf'icn  Pelfr  }e/;rd  ihi.l  it 
If m  the  Lord,  he  f'irt  his  cent  and ccji  iimjelf  into  the Jea. 
2.  What  a  complication  of  iirracles  lu're  were  ;  as  fo<  nas 
fhev  catne  to  l.ini  ihcv  tlifcerncd  anniher  m'ratle,  viz.  a 
fire  of  coal--,  and  fiili  therecn",  and  bread,  all  crcaied  ;-.nd 
produced  byChrirt  otit  of  noihine.  at  this  time,  a*;  an  evi- 
dence of  his  divine  p 'wer  ;  for  before  tbe^' coiii;i  get  the 
fifh  to  fhorc,  ther  fiw  fi(h  broilingon  the  coal?,  which  inakes 
it  evi'.lsnt  that  llufe  were  n^ne  of  ihe  fifli  which  ihey  had 
catchcd.  Chrift,  when  he  pU-afer,  for  the  benefit  ?nd  com- 
fort of  his  people,  wid  w<)rk  miracle  i;pen  n.iraele,  nurcy 
tipon  mercy,  one  wond'- r  upon  the  head  of  nn.-iiher  :  for 
here,  after  a  nVsrac]?  at  fe;i,  lh<  v  m;  t  with  arif'ther miracle 
at  hnd  i  Asjaen  as  fhe^  came  :  y/avj afn- 

10  Jefus  faith  unto  them,  linn  j  of  the  fifli  w]jich 
ye  have  now  caught. -^  ii  Simon  Peter  went  up 
and  drew  the  net  to  the  land  full  of  great  fiOies,  an 
hundred  and  fifty  and  three  :  and  for  all  ihere  were 
fo  many,  yet  was  not  the  net  broken. 

Kctt  here,  i.  What  vos  Chri<i'.scat!  in  cnmmandinj;  !)is 
dlRiples  to  biing  ff;r;h  the  fiih  %\l.ich  ihcy 'had  now  t:;ken  ; 
namely,  that  the  fight  oftl.cir  niind)cr  and  bign^-C",  to- 
gether wiih  the  fight  of  the  net  rem.ininj;iiabrcken,  nn^hx 
confirm  them  in  the  belief  cl  i'S  being  a  real  ir.irade. 
Chriil  had  fed  their  bellies  before,  h.i>  buCnefs  now  is  to 
/:.d  their  minds  witli  the  con'empUiirii  of  the.greai- 
ntfs  and  reality  of  -thfe  n-.irncle.  All  Chrill's  tr;ir;icles"'were 
obvious  to  ftnfe,  and  would  bear  the  exaa  ina'ion  of  the 
ienfcs  :  not  like  thelylng  wonders  of  the  Church  of  Rome, 
which  arc  con-imonly  wrought  in  the  dark  to  cozen  ihe 
vulvar,  and  are  inere  cheats  and  impofturcs.  -Z.  Th.at  ti.is 
fnlf  draught  of  Bfbcf.,  which  Peter  and  the  reft  of  ihc  riif- 
fiplesnow  had,  iriKhtprobtblv  prefage  that  great  and  won- 
derful fuccefs  v.  Inch  he  and- they  aftcrv\a:ds  were  to  have 
infifliingfor  men.  Merc  we  have  an  hurjred  fifty  and 
three  great  fidics  caught  at  one  draught  ;  but,  Acls  ii.  wc 
find  three  thot^fani!  fouls  convened  by  Sr.  Peter  at  one 
fi^raa-i.  Oh  the  ir-arveious'  fuccefs  of  the  gofpel  at  tlie 
frrt-  preaching  and  pbniing  of  It!  'Three  ihoufaiid  t^HU 
profelv'ed  by  one  feimon  i  Now  we  have  caiife  to  fear  ihut 
ihcve  are  lhr:c  .thoufand  fcrnions  preaclied,  and  fcarce  <  ne 
ft  ul  favingly  corVerttd  :  L'.rd,  ivl.o  h.  ih  Ifff^ifd  eur  rrpi-rt  ? 

12  Jcfivs  faith  tirtto  them,  Con-.c<2?!.f  dine.  '  And 
tioni:  rif  ihc  difcipics  durft  n(k  liim.  Who  art  thou 
knowin;:  tirat    it  was    the    Lord.      i  -      W^Mi  then 


Cometh,  and  tak.nli  bread,  and  ijivqth  them,  and  fifti 
iikewife.  1 1  This  is  now  the  third  tiin;-  that  Jefu.s 
Ihcwed  hinjfeif  to  his  difciples  after  that  hj  was 
rifcn  from  the  dead. 

A  two  fold  rcafi-n  inav  be  adigned  why  Chriftdid  at  this 
time  invite  and  call  his  difciples  to  dine  with  him  ;  The  firft 
and  more.  pdMnM^reolvn  was,  to  evidence  to  them  the 
reality  of  lis  l^^Hpion,  and  to  afTure  them  of  the  truth 
of  his  inanhfjod^rnat  they  miL^ht  not  think  it  was  an  ap- 
parition onlv.  Py  the  miracle  in  catching  the  fiflie«,  he 
proved  himfilf  robe  G-iH  ;  -bv  his  prefent  eiitinjj  of  the 
fifh,  he  evidenced  bimfelf  to  he  man  ;  anil  crnfequenily 
teaches  us,  that  our  exahed  Hiuh  Priell- continues  our  kinf- 
man  in  heayeri  :  He  i ;  dill  bone  of  our  bone,  and  flefh  of 
ourflefli  ;  he  h^s  trk^'n  pofleffion  of  heaven  inour  nature, 
fitting  'here  in  (>\\x  vh  rVhrd  humanity,  imired  to  thegloriiUis 
Diety,  clothed  wi'h  that  body  which  hung  in  iis1)h)t)d  and 
core  upon  the  crof',  bur.  now  fliining  briahter  than  ten 
thoi  find  fun?.  Thefccond  nmllefs  principal  reafon  why 
Chrifl  calljd  his  difviplcs  to  dine  wi'h  him,  was  this,  to 
fliew  his  under  care  over  the  lodrcs  of  hi<:  dear  difciples, 
as  being  the  ti^bcinailts  "of  his  <iwn  Spirit,  the  temples  of 
the  H'lv'G'iott  :  therefore  Chrifl  '■ncourajes,  though  not 
to  the  pairpriiu.',  y^t  to  the  refrifhing  of  them  :  'jcfus 
Jaii!  u'lto  t'e//i,  C:7iie  /ind  dine  :  And  he  woiild  not  Confer 
v.i'.h  rhe.m  liH  thty  had  dined,   as  rl.e  next  vcrfe  fliewy, 

•15^  So  when  they  had  dined.  Jefus  faith  to  Simon 
l^cter  '>'imon,fon  of  Jonas  lovefl  thou'^h  me  more  than 

tlicfc?  He  faith  unto  him.  Yea,  Lord  ;  ihouknoweft 
that  I  Idve  thee.  He  faith  unto  him.  Teed  my 
Iambs.  'i5  He  faith  unto  him  again  the  fccond  time 
Simon^re  of  Jonas,  lovefl  thou  me  ?  He  faith  unto 
them,  Yea,  Lord,  thou  knowefl  that  I  lovethee.  He 
faith  unto  him,  7j.;d  m;  (li  ep.  17  tli  laith  th*jT  to 
him  the  third  ti  ne,  Si.roi  Cm  of  Jonas,  lovefl  thou 
;ine  ?  Peter  was  grieved  becaufe  he  Taid  unto  htm 
;the  third  time,  Lovefl  thou  ine?  And  he  faid  -unto 
him,  Lord,  thou  knowefl  allthin.^s;  thou  knowcfl 
that  I  love  thee,  Jcfus  faith  unto  him,  Feed  my  flieep 

O'V^'^f*  here,  i.  Chrid  puts  Peter  upon  a  threefold  pro- 
fcflion  (f  his  K  ve  iinio  him,  anfwer^ble  to  hi  s  threefeild 
confcflion.  True  repenianoe  oiight,  and  w  ill  he  as  eminent 
in  the  fruit  and  tfTtv^s  of  it,  a*  the  f.dni's.  fsU  liaih  been. 
A  threefol!  denial  of  Cljti'^  (Ivall  be  aitcndeel  uiih  a  ihrcc- 
fold  poflMIiun  -of  liwc  tmto  him.  2.  The  fokjnn  qu; (lion 
put  by  our  S3\irur  tinto  I'etcr,  Ltvcf  tho'i  -■-  '■'  I  -rfi  thau 
h:c  were  than  iheje  <'  that  is,    more  than  t!'\  .  n  and 

employmcn,.  more  than    tliynets  and  fifl-^  ,  it  fo, 

leave   them,  ^rndwb' l!)^.emp1oyihy felt  in  ;  ,  llt-ep 

and  1  Mnb"^.  *  Or,'  tTi6re'n);m  ihtfc  ?  thai  i^,Mi"je  ih.n  t!ic 
rcfl  of  my  difi.iple';:  D  ft  thou  I'-vc  me  xrn':  'ha:?  'hoii 
I  ivcfl  thefe  ?  01  ovtre  ih.in  ih.y  love  me  '  If  f),  cviden  .j 
the  fincerity  of  ttiy  love  \v>  me  by  thy  care  cf  nriiie. 
■Thence  note.  That  mliiiiicrs  who  are  c.  Ik''  lo  ti.ke  (rare  ef 
Chriil's  fioek,  lud  need  oCmue!:  )<ive  to  J^fus  Ci;iiil,  aad 

gear 


Chap,     x.kf 


St. 


JOHN. 


/fU 


great  cnmp-ffim  frr  foul';  by  which  they  will  be  animated 
ami  toiiificH  logo  rhrcinK  .wi  h  the  Inhoiir'^  ancl  difficnlites, 
as  well  as  to  cn'-ouii't-r  the  d-'ngcrs  an.l  fuff  ring':  whiih  do 
accomp-'riy  rhcir  crliinu:    Siinen,  In'fll  tf'o'i  me P  Fi-td  mv 


perienccd,  he  enjoyed  his  liberty  ;  but  when  he  was  prown 
oUlt  in  ycirs,  anJ  rtron^er  in  grace,  he  fh  )mM  willingly 
(Iretch  f.)rih  his  hinls,  and  rjoieily  futF-T  himfclt  to  be 
bTin  I  to  the  crofs  ;  for  Peter    (lav    fome)    nas  not   nailed. 


fiick      F;irihpr,  That  tV  ftireft  arenment  an;l  heft  evidence    b'lr  tieJ  aa  I  b  )\in  1  to  the  crofs  only,    an  1    fi,   as  a  maiiyr, 


.f;')V;rn   the   whole 

ItmniT  ;    ihc 

it  Shepherd  : 

may  we  jiultje 

riich    as  wo\ild  be 


of  a  mihi.lcr-.  1  )V:  to  J-.fus  ChriU.  is  'lii  corifoi-nMOiis  cnre 
to  feed;   that  is   to   teach,  in^rnsSl  and 
!lo:k  ■if  Cliri.i ,  l.t-nbs  a'li  (h  '-o,   •szx 
fcohl  -d  i:i  thef.ihl  \verc-p(irch.irri|  b 
An;!  if  he  iiids;e!hthsa>  vvorth  his  hi 
thp;n  W)rfh  OMrfvv€i»^.      Apii'rn,  That 
faithful  in  their  ininirteii.ilchartje  .'>"  ;hf  rohv^k  upon  fhtir 
people  as  committed  to  them    by  Chii  t  ''imf^If,  as  loved  of 
hin,  and  coinmirtedro  their  cire  bv  him,  and- for  which 
they  mufl  be  acnun'jble  to  hiin  :   Chiiii  calls  them   three 
times  ov^r,  hi'i  lambs  and  his    (ht.ep,    and  as  offea  charges 
Peter  to  feed  the.n.     A'j/r  neX',  Poter's  tfireefnl  I  anfwer  to 
Ciiriil's  qiielH  jn,    Simit,    hvrfl   thou   me   more  ihanlhef  ?" 
Lcrd,  ihsu   kiTjVjeH  that  I  love  theif.      Where  mti,    I,  The 
P'ear  modefty  of  Prter  in  Ids  reply.      Lmeft  thou   me  more 
xhant'iefe?  f.iysChiit;  Peter    replies     L'>rl,thm   hrnve/l 
that  Il'.ve  ihet :  He  doth  not  fa>,  L-ir^*,  I   love   thee  ;:bove 
t'lem  all,  and  bef,)re  tluni  all  ;    here    is  no  boafVini,'    now: 
On.e  i;  wss.fiid  fhat  Pc'er  vviin'ed,   Thovgh  oil  men fn-Jale- 
thee,  yet  w'tU  mt  l\  but  no\v  h.i?  f.dl    had    tatight   him   hii- 
iniliiv  ;    he  boads  not  of  hi';  !•  ve  pbovc  others,  and   rmlces 
no  coiTiparifiin  with  other:*,  III  i  only  ranks  hinifiH  anionir 
the  tnie  I  )versof  Chrid  ;  L',>d,   I  Itfve  Ihrc.     1.  T'le  evi- 
dence that  Pct.*reives   of  li'    l"nccre    love  to   Chrift ;     he 
dares  t"  apptal  lo  Chrift  himf'elf.    Lord,  thai  incweft  that  I 
hvelliee:    yea,  that  art   onuiir.  i^-nt,   the   all  knov\ing  and 
htart-foarchint;  God,  thou  that  knowefl  all  thiuirs,    knowclt 
tr'al  I  love  th>;e.     Oh!   It   is  a  hit-flfd  thin?,   when  we  c.n 
and  dure  appeal  to  Gad's  knowledge  :  and  it  is    matter  of 
hig;h  cop.folatim,  to  know  that  God   knoweth   our  finccri:v 
and  love  imio  him,  2nd  that  he  knoweth  ahd  approveth    ns 
as  fiich  :     Lord,  thou  hncivi-ft  all  tlings,  thou    hnnve/l,  &c. 
Laftly,  From  thcfe  woxA^,  Lcrd^tl'ov  hn/ivej}  t.'ll  flings,  an 
argument  of  Chiilt's  divinity.     He  that  kntiws    all    thing's, 
a-d  particul  rlv  the  hc.-.rts  of  all  men,  is  G  d .  i  Kings  viil. 
29.  but  fo  doth    Chrid,   if  St.   Peter's   teftirnony    here   be 
tri  e  ;   faying.  Lord,  thou  InviL'cJl  all  things:  that  i:;,  fay  the 
S";cini-ins,  very    many  things:  but   this  would    have  de- 
ftroycd  S'.   Peter's  arf^iiment  at  once  ;     for    it  follows    n-^t 
that  Chrilt  knew  the   fincerity  of  Peter's   heart,   iinlcfs  he 
knew  the  fecrcts  of  all  heart? ;  and   if  he   knew   the  fecrcts 
ol  all  hearts,  he  is  really  God. 

J  8  Verily,  verily,  I  f.iy  unto  yoti,  When  thou 
waft.  youn^'.  thoti  giidcft  thyrdf.  and  vvalkcdft;  whi- 
ther thou  vvouldfl :  but  when  thou  fhalt  be  old,  thou 
fh  lit  ftretch  forth  thy  hands,  and  another  fhall^ird 
thee,  and  carry  ihei  whitlier  thou  would'l  not.  19 
Tnisfpakehe,  fi  unifying  bywh.it  death  he  fhould 
glorify  God.  y\nd  when  he  had  I'poken  this,  hs 
laith  unto  him,  Follow  me. 

In  thefe  words  our  Saviour  forewarns  Peter  of  liis  fii»iie 
ruireritij.»s,  intimating  that  he  fhi't  Id  prove  trorc  iiout  than 
in    his   tcimer   trial:     When    he  was   young    and   uDt.\- 


o:-  witncfs  for   the    truth  of  Chrilt,    f,lorificd  Goil  bv    Lis 

death.      I  tarn  hence,.   I,  The   miiiiders  of  Jefus    Clirill, 

when  fhev  tind-.-rtakc  the  char<;e  of  iiis  flock,    inirfl  prepare 

for  fiiifoiiiig  work,  and  their  lot  upon  i'.     Therefore  is  this 

preiiiflian  of  Peter's  fiilT.rinLr   joined  wi;h  the    form<r   iti- 

jim  !li  Ml,  Feed im  iheep.     2.  That  hunwn  nninre  in  Chrifl's 

minilK'rsas  w;ll  as  in  o^her  ni^n,   reludiu'es  fiilfirtngf,*h2s 

an  an'ipathy   againft  a  violent  death:     They  Jh.ill  carry  thee 

vj'.nther  th'-AfWAildlinot.     3.    From    the  lime  of  St.    Peter's 

fitfFerinc;?,  ivUen  he  is  old:  learn.  That    the   timing    of  the 

fiinrs  fiiftcriuiis  is  in  Chrift's- hands  ;    he  can,  and  when  he 

pl-afeth  doth,  fcrecn  them  fiom  fiiffering  till  ;  id  age  ;  when 

their  w>;k  is   nlmofl  d  iic  for   God,    they  dofe   their  days 

with  fiifferin.;s  for  him:   H'licn  thou  cri  'Jd thou  Jhrltjlretch 

forth  t'^ine  hand,  and  ainlher  [h.dl  gird  thee.      Liftly,    Th.it 

the  rnfFeiings  of  the  faints  in  general,  and  of  the   niiniderj 

of  Child  in  par;icid:u-,  do  redound   iiiiich  to  the   glory   of 

God,  which  is  a  cinli  loralion  that  ought  to  re  concilc  them 

to  the  cr  ifeof  Chiid,  and  fuppjrt  thtin  under  it. 

29  T  Then  Petei  turning  about,  feeth  the  difciple 
whom  Jefus  loved,  foHowin^;  which  alfo  leaned  ou 
his  bread  at  fupper  and  laid,  Lord,  which  is  he 
that  betrayeth  thee  ?  ?i  Peter  feeing  him,  faith  to  Je- 
fes.  Lord,  and  what  fliall  this  man  do  !  22  Jefus  faith 
unto  him, If  1  will  that  he  tarry  till  I  co.ae,  v.diac 
is  that  to  thee  ?  Follow  thou  uic. 

Our  Savi-mr  having  foretold  the  manner  of  Peter's  dca.'^ 
in  the  fore,t?i'inp  vcrfes  ;  here  in  thcfe,  Pcier  is  inqiii!itiv*^ 
after,  tin!  very  f>Ii^itius  forthe  knowledge  of  what  kind  of 
deal h  S:  J^din  fhould  die.  Cinid  checks  him  for  his  cu- 
riofity,  as  meddling  with  that  wli*.!.  clid  no  crnccrn  1dm; 
yet  intimates  to  him,  that  John  fliould  live  till  he  came  to 
take  vengeance  on  the  Jews,  and  dedroy  Jeriifalem  :  Iff 
ivill  that  he  tarry  till  I  cojne  \  thitis,  till  I  cume  to  execute 
judgement  iip-^n  Jerufjlcm.  Here  we  may  n:te.  There  are 
two  great  v-mities  in  men  with  refennce  to  knowledge,  the 
one  a  nec.dci5l  foknow  what  is  onr  duty  to  know  ;  the  oilier, 
n  curi'fity  to  know  what  doth  not  bcli>i;g.  to  tis  to  know. 
Chrift  tells  Peter,  it  was  none  of  his  bufincfs  to  enquire  ^vl!at 
John  thoiild  do  ,  but  he  oui;iit  rather  to  be  [inparing  Il-i 
what  he  hiinfelf  Hioiild  fiiffer.. 

23   Then    went    that  fajing   abioad  ainon:^   t'ae 
brethren,  that  that  difciple  fhould  not  die:   yeij.:- 
(us  ("aid  not  unto  him,   He  fiiall  not  die  :     but,  If  I 
will  that  he  tarry  till  I  come,  what  is  that   to  thcc  ? 

O'^ferve  here,  H'lw  draneely  our  Saviiur's  words  were 
mi  taken  and  mifundcrdocd  by  h's  own  difcipl  s  ;  thty  ?p- 
prehcnd  preftrndy  that  John  fhohid  not  die,  and  fo  it  |  attvd 
current  among  them.  From  hence  we  may  nctc,  How 
much  the  wifdom  of  Godis,  3n<!  otighr  to  be  ;idmired,  in 
eivinsj  i'«  a  writ'en  waid,  audi-  ing  tis  to  it;  v  hen  we  fee 
err  neons  traditions  fo  f  on  on  foot  in  the  world,  end  cur 
Sjvioru's  own  fpccches  fo  mi;ch  n-.idakcn,  uud  thut  by 
3   F  2  v.ifc 


4*3 


J    O    H     N. 


ClIAX.   XX!. 


wife  and  holy  mwtT.cmrLlvcs  in  the  purcfl  tfrncj;  Much 
niorc  may  tliew-orils  of  others  be  mifrcported,  »nd  vrreded 
contrary  to  tbcir  fcnfc  snd  nicnr.irg.  How  prfat  t'len  fs 
the  v:mitv  and  tincertnih'v  of  oral  tradiiinn  !  Men  ar?  na- 
trr  •  to  ir.iitakc,   to   miflakc   thcmftflres,   snd   to 

in"  mother.       The  more  to  be  admired  is  thctr 

nvrr-darin^  iirnimnce,  wlm  think  they  cannot  err.  Such 
ar.  hattghiv  opinion  of  a  man's  ftif,  coik'u.^cs  h'r-.  to  be  nei- 
ther g.'KKl  nor  wife. 

2^  This  is  the  difciplc  which  tcfliueLli  of  thefe 
thii#gs,  and  wrote  thefc  things  :  and  we  know  that 
his  teilimonyis  true. 

The  great  modcRy  of  the  holy  Cvangelid  Sr.  John  Is  aJl 
along  throughout  his  gofpel  very  obfcrvahle  ;  he  rrentii^nctli 
}iimfelf  hitherto  under  a  third  perfon  ;  he  callcth  liirnfclf  a 
difciple.  a  learner,  who  excelled  the  riiofl  accompliilieddoc-. 
tors  of  the  ages  ever  flncc.  Here  be  Jpeaks  more  plainly 
:\nd  exprefsly  concerning  himfcU,  declaring  that  he  was  an 
cye-witnefs  and  an  ear-witnefs  of  what  he  wrote,  for  tiic 
greater  certainty  thereof.  And  this  proteflation  here  made 
by  the  evangcHil  of  the  truth  of  what  he  wrote,  was  highly 
r.ecefiary,  left  any  fliould  think  that  Chrift's  extraordinary 
love  and  a  tie  dl  ion  to  him  (he  being  the  beloved  difclple) 
fhouUl  move  him  to  exceed  (as  we  are  prone  to  do)  in 
writing  the  hiftory  of  their  lives  who  are  t!ear  to  u?,  and 
we  to  thctn.  Zm/-k  hence.  That  this  gofpel  was  written 
by  John  the  beloved  difciple,  and  the  narration  is  of  divino 
trtuh,  worthy  to  be  embraced  and  received  by  us  as  a  perfcci 
rule  of  faith  and  lite:  f^e  inczv  that  his  tijlm'.ny  is  trui. 

25  And'therc  arc  alfo  mr.ny  other  things  which 
Jefus  did,  the  which  if  they  fhould  be  written  every 
one,  I  iuppofc  that  even  the  world  itfelf  could  not 
contain  the  books  that  fhould  be  written.     Amen. 


John  being  about  to  conclude  tliC  hiilory  of  our  Savloitr's 
life,  alT-Tt?,  that  there  were  many  other  miracles  and  fprci.il 
(!--•-  I  -,  i,y  Chrift  botii  before  and  after  his  piiflion, 
^••  id  not   recorded  or  fet  down;    bccatifc,    fliould 

all  s'j-.t  Chrifl  did  and  f.iid  be  committed  to  writing,  it 
would  even  fill  the  w(?rld,  the  volumes  would  be  fo  many.  • 
From  hence  wc  gather,  i.  The  wonderful  a£livity,  indiif- 
try  and  diligen^^^jhc  I-ord  Jcfus  Chrill,  that  he  was 
never  idle,  b'lt^^^^^vhole  life  wasfpent  in  doing  good  ; 
becaufe  fiiould  aHm^nrticular  inliances  have  been  re- 
corded, and  it  would  amount  to  an  incredible  bulk.  2.  That 
it  is  impoiTible  to  get  all  faid,  which  might  be  faitl  of 
Chrifl,  a.td  in  his  Commendation  ;  fuch  is  the  traiifcendent 
excellency  of  his  perfon,  and  liic  weaknefs  of  our  appre- 
hc-fions  and  judgments,  and  if  all  were  written,  which 
might  be  written  concerning  him,  the  world  itfelf  could 
not  contain  the  borks  which  fhoidd  -be  written.  LaAly, 
That  although  many  of  •Chrift's  fermons,  conferences, 
miracles,  and  a(fHons,  he  ^nt  recorded;  yet  it  dorh  not 
follow,  nor  can  it  be  inferred  from  thence,  that  any  neccf- 
fary  docTlrinc  Is  emitted,  or  not  fuffcicnrly  confirmed: 
There  being  fo  ir.uch  writteti  as  it  rleafc«i  God  we  fhould 
know,  and  was  neceflary  for  us  to  know,  in  order  fo  our 
improvement  in  faith  and  hrvlinefs.  If  then,  after  all  the 
revelation  and  difcnvery  which  God  has  made  r,^  his  Son 
Chrifl:  Jcfus.  and  of  the  wrty  that  leads  to  eternal  falvation 
by  him,  pcrfons  remain  wi!lin<jlv  ignorant  of  him,  and  ol' 
their  duty  to  him,  "  Where  Ihall  they  appear,  and  how 
flidl  thtv  efcsr^e  ? 


R 


,ev, 


ver. 


:>• 


AVti'  ;  n'.o  hit:}  that  kvrd  vt,  mil  rx'rfred  in  ffAn  evrftfif  if: 
his  own  hlood,  and  hath  made  us  i'inc'  or.d  trir/fs  urto  G-:/f 


a>!o'  hit  Father :  T}  him  le 
•c^r.     Amen. 


.'-^  <: 


■  (VI  >"  CH* 


The      CLOSE. 


THE  defigft  of  the  foregoing  Wrr  upon  the  holy  Evan- 
geini,  being  to  recommend  the  iiiflnidiive  life  of  ouf 
blefied  Redeemer  to"  o'lr  obfcrvativn  and  imitation:  Al- 
though I  kavc  upon  all  rccafions  propoilnded  his  example 
to  be  followed  by  us  in  all  the  fteps  ot  an  imiiablc  virt;ic, 
as  the  matter  every  where  occurred;  yet  adjudging  it  may 
be  profitable  to  Him  tip  together  the  fivcral  graces  and  vir- 
tues which  were  fo  orient  in  the  life  cf  Chrifl,  that  having 
fhcm  daily  Wfore  cur  eyes,  we  may  be  continually  corrcfi- 
ing  and  rcform.iiig  of  ot:r  lives  bv  that  bleircd  pattern;  I 
Ihall  therefore  briefly  offer  it.     pL-caufe 

Nothing  is  fo.  proper  to  fnrm  us  to  holincfs,  as  the  ex- 
ample cf  the  Mediator,  it  being  ::bl'(ihitcly  perfect,  and 
thoroughly  accommodated  to  our  prcfcnt  ftate  ;  there  is  no 
example.of  any  inere  man,  that  is  to  be  tollowetl  without 
linfitaiion;  but  the  life  of  Chiift   was  as  the  purcll  gold 


%v!lthout  the  lead  al!or'.     t-Jis  CcnvcrratioM  war  a  llvihcf  Tr"-. 
and  Chriiiiarity,  which   is  .the  beft  and  boiitft  infi'tu-i    • 
in  the  world,  is  tiotning  elfe  but  a  confcnrdty   to  his  pr- 
cepts  a;id  patterii.     The  univerfil  command  rf  the  >vh.   - 
gofpel  is  I  his,  To  tvnti  as   O.n'/i  u'alkfd.     Th.Is  denotes    a 
lincere  imentinn,  dtfi^n  and  eiidcsvor  to  imitate  and  fcilcwf' 
l.im  in  all  the  piths  of  ho\irerEa:'dobc.!ience. 
Porticuicrly  Irt  us  imit.itf  J''fti:. 
I    TN  his  rnrly  pifit-     We   find   him  at  twelve  vears  cid 
■  JL  chctdhis  fa.hcn   lufinffs,  Jiftirr   '■   '"'    "  '  ' ';  ,/"  tf- 
dofJors,  Irjth  hearing  atul  ({ling  ihcvi  '■ 

Luke  ii.  4^',  47.  Ah  caily  piety  giv.s  .■.-,>  i.-.c  piri."  itui 
the  fervicc  a  peculiar" pre-iminercy  :  n:>  comfort  in  life,  n'^ 
hap|/mefs  in  dcaihjlike  the  h;ippinef.>  and  comfort  oF  being 
gooi!  betimes. 

II.    /« /./j- e/W/i-Btvto  his  ca:il  !y  parents.     Sec  en   Sr. 

I.ukc 


Tb£       C    L    0    S    E. 


415 


Luke  ii.  51.  Hf  •a:rn!  {Iswii  lo  Nazareth,  and  was  ftihjeff  to 
them.  He  paid  homage  to  the  wombthjt  b:rc  him,  and 
to  his  fifppofed  and  reputed  father  that  provided  for  him  : 
let  a  [5erfor»  be  never  fo  hijh  above  others,  he  isflill  b(iow 
liis  parents:  if  the  higheft  upon  earth  think  their  parents 
beneath  them,  and  themfclvcs  r.bove  their  parents  com- 
mand?, our  Sa\ioiir  did  not  fo.  What  fliil!  ^'.'e  think  of 
tiiofe  monftcrs  of  ingratitude,  the  rcprmcl^^  human  na- 
ture, who  arc  pOi;imed  to  own  thc^^^Hp  toCaut  of 
their  poverty  or  defpife  them  bcC2ufe^^^^^nfirmiiij<t  of 
tlicir  age  !  Prov.  xxiii.  22.  Htnrha  I)  thy  Filler  that 
Legal  thee,  ard  drfpife  net  thy  t^elher  zuhen  Jhe  is  old. 

Ill-,  fn  his  unwearied  diligence  in  dcing good.  Acls  Tt.  38. 
t^'hxmjde  ahcut  doir,^ giod.  This  was  his  meat  and  drink 
oy  day  ;  his  r^ll  and  deep  bv  ni'.ht.  He  fed  tlie  hungry, 
clothed  the  niked,  vifitcd  the  fick,  was  eyes  to  the  blind, 
lect  fo  the  lame,  and  r.dminiflcrcd  to  fiich  3S  wtrc  in  nc- 
ceflitics  and  ilra-ts.  And  he  has  (.'.eclared  that  he  will  judes 
us  at  the  great  day,  according  to  our  imita'ion  of  him  in 
■!olnggood  to  all  mankind.  See  the  notes  on  St.  Matt.  xxv. 
the  ten  laft  verfef:. 

IV.  In  his  humility  and  I'AVlintfs  of  mini.  Matt.  x.  2§ 
Leiimofme,forlammeeh,  and  loiay  in  heart  \  witnefs  his 
/tonping  to  the  mcancft  office,  even  that  of  wafliing  his  riif- 
■  iples  feet,  St.  John  xiii.  5.  He  that  catne  in  the  forin  of 
t  fcrvant,  performs  the  ot'Bce  of  the  mcaneft  fervant  to  his 
liifciples.  And  all  this  was  to  fet  us  an  example  of  mti- 
"lal  condefoenfioh  to  each  other  ;  If  I  your  Lord  and  Mafter 
'f!-r-e  ivafhtd  ■ionrfect,  yon  ought  nlfo  loxvajh  one  an:ther's  feet; 
which  precept,  though  it  doth  not  hind  tis  to  the.famc  .iiflion, 
yer  it  obliges  to  the  fame  condefcenficn  ;  namih',  to  tliink 
•"•0  ofEce  of  love  befieath  us  which  the  neceflitiescf  oi:r  bro- 
ther call  for  from  iiSi 

V".  In  the  '.ir.hlameaUincfs  ay.d  irMofenf.veniJs  of  his  life  ar.A 
•iBiovs.  He  injured  none,  and  jurtly  offended  none,  but  v,-as 
har.mlcfs  is  well  as  holy :  He  wrougiit  a  miracle  to  pay  tri- 
bute-money, rather  than  give  offence  to  the  government. 
S-e  on  iVIatt.xv!.  27.  Accordingly,  let  usbe  harmlefsand 
bbmelcfs;  wife  a.s  fcrpcnts,  and  innocent  as  doves:  piety 
withotit  policy  is  too  fimple  to  be  fate  ;  policy  without  picly 
13  too  fubtle  to  be  good; 

VI.  In  his  eminent  fclf-dcnial  lie  emptied  himfclf  and 
bccaiiu'  poor.  When  he  was  rich  as"  God  from  all  eternity 
I'-e  impovcriihcd  hiinfcif  by  becotp.ing  man.  Oh!  Whnt 
•  'id  he  not  deny  when  he  left  thebofom  of  his  Father,  with 
ilic  intffable  dell  ',hts  and  pleafurc?  which  he  tiiere  enjoyed 
'.-om  all  etentttv  ;  and  inftcad  thcrcfif,  to  drink  the  dtp, 
the  bitter  cup  of  his  Father's  wrath  for  oi;r  fake?  Lord, 
how  can  we  enough  abafe  curftlvcs  for  thte,  who  thus  de- 
nied t'lyfelf for  us? 

V'll.  In  his  conlcniment  in  a  hvj  end  tnenn  rcnditicu  \i\ 
•his  world  ;  vea,  in  a  fufFering  and  atflicttd  crndiiii-n.  He 
wonld  not  honour  the  world  fo  fr.r  as  to  have  any  part  (<f 
i'  in  hisown  hand,  atid  was  therefore  of  himfilt  Kfs  pro- 
vided of*"c(>mfortablc  accommodations  than  the  birds  of 
Jflcair,  or  the  hearts  of  the  field.  See  Luke  ix.  58.  "7/c 
fcxes  have  loles,  and  the  birds  cf  the  air  have  nefls,  but  the 
uj.v  cf  man  hath  not  where  to  lay  hit  head  J-et  us  learli 
/rem  him  to  manage  an  aftiicled  condition  wnh  acotnentcd 
•"pirit  ;  let  there  be  no  mtirmurings,  con.phintr,  or  foolilh 


charging  of  God  heard  from  us,  whatever  ftraits  or  troubles 
we  may  be  brotiglu  into :  Put  in  whatever  Jlate  •me  are,  let 
us  he  therewith  eor:tent,   I'liil.  iv.  II.  « 

"V'lII.  In  his  frequent  ferfcruuinee  of  the  duly  of  private 
prayer  and  fafting.  He  fometimes  fpcnt  a  whole  night  in 
prayer,  J/iike  vi.  12.  lie  wentiulo  a  mountain  lo  fray,  an,-* 
c'.ntinued all  niglt  in  frr.yer  /;  Cod.  And,  Mnrk  i.  jr.  /;} 
tlje  mirnirig  ri/iiig  up  a  great  zuhile  hefore  diif,  he  weiit  into  a 
Jclitary  fine:  r.r.d  irp^ed.  It  is  certain,  that  wc  l>avc  much- 
more  buf] nuf J^tiWi  AlmigSty  Gnd  in  prayer  than  Chrifi 
had  ;  he  had  no  fftis  to  conftfs,  no  wants  to  make  known  { 
yet  di  I  he  ricliglit  with  frequt^jf-and  fervtttey  to  perform 
this  homage  to  his  heavenly  Famer.  Lord,  how  dt^h  thy  zr;i! 
and  forv.ardncfs  condemn  our  remilTnefs  and  lukewarmnefs 


c-f  praife 
puttcrn 


in  praying  to  our  heavenly  Fatiicr!- 

IX.  In  his  cfft-fs'iciirtc  f.-rformrnce  cf 
end thr.if giving.  Our  blelfed  Saviour  v. 
of  ihankfulncfs.  fvlitt.  >:i.  %^.  ■  I  thank  the.-,0  Ff'hcr, 
Lord  cf  heasi-en  and  earth,  cco.  Jjhn  nI.  /,o.  Filler,  I 
t/janii  thee,  that  theu  hnft  heard  mt.  When  he  was  to  cat 
common  bread,  he  received  it  with  thankfgiving.  Wh.it 
a  pattern  of  thankfulnefs  then  v.-as  Jcfiis  tii  his  followers  ? 
There  is  hardly  any  one  external  duty  wiiith  we  do  not 
find  tlie  hypocrite  performing  in  fcripture,  except  this  (if 
thankfgiving  and  praife  :  wc  find  Judas  repenting,  Ahab 
luimblin;;  himfclf,  Saiil  facrificing;  but  rnrelv  do  we  find 
any  wicked  man  l>lefling  and  praifmg  God:  Need  -will 
make  us  beggars,  but  grace  only  thankfgivers. 
•  X.  In  his  e-.npr.ffisn  towards  thofc  ulo  were  in  diftrcfs 
f.vdrvfery.  Malt.  xx.  3.-}.  Great  was  his  dompsflion  to  thfi 
bodies  of  men:  He  healed  all  th.tt  came  iwito  him  :  Hs 
healed  many  imdefirod  ;  with  great  condolfncy-,  and  tcndtr 
fympathv,  he  cxercifedaift.sof  mercy  and  cornp^^flicn-,  when 
the  objedl  of  comj)affion  Was  before  him,  End  did  perfeftly 
abhor,  and  fcvercly  condemn  aj!  afts  of  cruelly  :  Ifow  great 
was  hi?  comjiaflion  towards  the  fotds  of  men  I  What  pairts 
did  he  take,  atid  what  hazards  did  he  run,  in  prda^hing 
the  gofpcl  to  loll  finncrs,  \n  his  fervent  prayers  fof  them  ; 
but  cfpecialiy  in  dvingfor  tbem  I  Let  i:s  iir.itale  Chri't 
herein!  As  his  compafTion  wns  nniverfal  to  all  mankind,  to 
the  whole  man,  foul  and  body  ;  as  it  was  aftive  and  opera- 
tive ;  as  it  ^vas  exercifcd  with  niarvclloiis  complacency  Rnd 
delight ;  as  it  tvasa  preventing  compalfion,  and  unweiiried 
com.pTfTion  :  fo  let  ours  be  alfo. 

XL  In  his'l.'oly  at>d  fruiiful  fHfeo'irfe.  His  lips  drcp't  .ns 
the  honey-comb,  end  his  tongue  was  as  choice  fdver. 
When  walking  with  his  difjiplcsto  Etnniaiis,  \\'\\\\  what 
heavenly  difconr'^c  did  he  entertain  them  in  the  way  !  See 
Luke  xxiv.  13.  I'cc.  A  good  pattern  for  ou^  fmitatlon, 
when  providentijily  cart  into  fvich  company  as  will  bear  it. 
j^ord  !  what  a  fiiam.e  and  reproach  is  it  to  tis,  that  in  com- 
mon converfation  wc  fpcnd  fo  many  hr.urs  together,  in 
talking  over  the  news  of  the  city  and  country,  and  part 
V  ithout  fpcaking  one  Avord  ,<^f  Jtfus  Chrilt  our  Ciil  iricnd  ! 

XIII.  In  i.isffree  com.'rrfation :  The  ^cn  of  man  came 
eating  and  drinking,  Matt.  \i.  19.  That  is,  was  1  fa  free 
end  tarrViliar  conveife,  afT.'ble  and  f()<-'ijble,  nf«t  four  or 
niorofe,  never  (luirning  tlie  fxie'y  (;f  the  vkorft  cf  rren, 
even  of  the  Pharifees"  thcmftlves  ;  btit  coirplying  with 
their  innocent   cuftotns,  and  accomp anying  them   at   ihtir 

f  ••  (l.s. 


4,14 


Tbe 


C    L    O    S    H. 


feafts.  Sec  St  Luke  *.  IC).  We  do  n.^t  fiml  tliat  w  hen 
Chrirt  was  invircd  to  any  public  cntertainni(nt,  that  ever 
•he  refufcd  to  go  ;  not  fo  much  for  ihe  pIcTfiire  of  f  a'ing, 
as  for  thu  opportunity  of  convcrfinu  aniliioiiiggood  4  Chiift 
converftil  with  bad  men,  but  as  tluir  phyfician,  not  as  ihtir 
comp-inijjn  :   Let  lis  go  aaA  do  likewKc. 

XIII.  y/ii  his  p/i:!ciice  under  fujfciiiigt  en  J  rtpro.tchei. 
fyi.en  he  ivas^tv'ilej,  he  reviled  nol  a^iiin\  but  underwent 
the  burden  of  his  fulFoiinjis  wiih  adniirubk-  patittice  and 
niecknefs  of  fpirit,  when  his  name  and  Mffcj^iar  fulfcred  the 
viled  indi'nities,  blafphcmics,  and  reproaches,  that  the 
malice  of  Sitaa,  and  the  nialiguiiy  of  witkcd  men,  coidd 
belch  out  againft  it;  \vhen~e  was  called  a  blarphemer,  a 
forceier,  a  devil,  a  winc-bibber,  a  glutton,  a  friend  of  pub- 
licans and  finners.  For  an  innocent  pcrfon,  and  a  di^rnirud 
Ijcrfon,  to  bear  all  this  when  he  could  have  looked  all  his 
«.neiv.i;s  into  litll,  and  have  frowned  them  into  nothing  ; 
Verily,  to  b'rar  all  thj.-,  without  the  leaft  difcompofiire 'of 
fuirit,  is  the  hii^hell  triumph  of  patience  that  ever  the 
world  was  acquainted  with.  And  why  all  this,  but  to 
leave  us  an  example  tliaf  wc  lliould  follow  his  (Icps  ? 
I   r<f.  ii,  21,  22.  ■» 

XIV.  In  hii  readinefs  to  forgive  iKJurie!.  One  of  his 
laft  words  upon  the  crofs,  was  a  prayer  for  his  murderers  ; 
rdther,fir?jve  them,  Ltike  xxili.  34.  He  offered  up  his 
blood  to  God  on  the  behalf  of  them  that  fhed  ir.  Thus 
to  forgive  our  enemies,  and  to  beg  fornivcneTs  of  them, 
will  bo  an  evidence  of  a  Chrill-like  frairie  and  temper  ; 
V.  hen  the  srrace  of  God  calms  thofe  timTultuous  and  out- 
rageous ftadlons  which  at  any  time  we  find  racing;  in  our 
breads,  moidJing  our  fpirits  info  fu-cetncfs  and  gentlencfs 
Irecing  us  fron  all  malicious  dcfircs  of  revenue,  which  are 
fofar  beneath  a  chriUian,  that  it  is  the  bafenefs  of  a  man; 
v\-a,  a.s  jealoufy  is  the  raee  of  a  man,  fo  malice  is  the  rage 
of  ihe  devil  :   it  is  thelpiiit  of  the  apoflate  nature. 

XV.  }h  his  laying  to  heart  the  fms,  as  well  as  the- fuj]~cr- 
i.'igs  Iff' others.  Mark  iii.  5.  He  was  grieved  for  the  hard- 
n'fs  of  their  hearts.  Such  was  his  zeal  for  his  Father's 
glory,  fiich  was  his  compadion  for  the  folds  of  men,  Aich 
his  antipathy  againft,  and  hatred  of  fin  ,  that  he  was  grieved 
for  fin  v;.hereveT  he  found  it,  and  mourned  over  thofe,  who 
had  no  hearts  to  mourn  for  themfclvcs.  Lord!  how  far 
arc  they  o!f  from  a  Chriil  like  fpirit  and  temper,  who,  in- 
ItL.ad  ol  inotirning  for  other  men's  (ins^  rejoice  in  iniquity, 
and  take  picafurc  to  fee  their  broliicr  ilab  at  once  the  chriT- 
lian  mine  .Tnd  his  own  foul  .' 

XVI.  In  his  zeal  fr  the  public  worjhip  ef  God.  John 
Ji.  17.  The  ■z.eal  cf  thine  houfc  hath  enten  vie  up.  Now  as 
Chrift  was,  fo  chrirtians  ought  to  be,  intenftly  zealous  for 
the  glory  of  God,  the  honour  of  his  houfe,  and  the  purity 
of  his  public  wordiip.  77v  zral  of  thine  houfe  hath  etiten 
ine  up.  Our  zeal  for  the  public  vvorfhip  of  God  glorifies 
him  molf ,  and  he  accepts  it  beff ..  Now  we  own  that  God 
vv  hotji  we  fervc  in  the  face  of  the  world;  and  this  creates 
a  v.-ncraiionandeftccm  ofGod  in  the  minds  of  men. 

XVII.  In  his  glorifying  of  his  Father  in  all  he  did.  John 
xvii.  4.  1  have  glorified  thee  on  the  earth.  The  whole  life 
of  Jefns,  wiiilft  hereon  earth,  was  a  glorifying  of  his  Fa- 
ther; he  glorified  his  Father  by  the  doctrine  which  he 
taught,  by  the  miracles  which  he   \vrought,   by   the  un- 


fpoifcd  purity  of  his  life,  a^d  by  hi^  Hnpsralh-lMl  U\Kcutifii 
at  hi-i  death.  In  like  manner  Oi- uld  we  glorify  G-d  in  all 
we  do,  in  all  we  dt  f-.-n,  in  all  we  d.-fire  ;  in  our  natural 
aflvmsot  eat  in?  and  diinkin?  ;  in  our  civil  employments, 
buving  and  filling;  in  our  lawfui  rccreaiicns,  liking  care 
that  too  much  of  our  time  be  not  C"nfiiiTitd  thcrtin.  Re- 
creation is  not  to  be  our  bii("ncff,  but  t4)  fit  11.=  for  bufincTs  ; 
but  cfjMrciall^ctiis  fctk  to  f;!ority  G<A  in  our  rcJigious 
ddu.-c,  pi;hl^H|^^,  und  ficrct.  . 

XV  III.  fi^^^^np.irli.illly  in  reproving  Jin.  He  feared 
the  f4ce<i  ani  fpared  the  faidts'of  no  oftliiders  ;  the  Phari- 
fecs  were  a  proud  and  haughty  fort  of  people,  who  dinio- 
noiired  G.xl  ab  we  moft,.  when  ihcy  pretended  to  glorilv  him 
abiove  any.  Therefore  we  find  Chrilt  den-^u^ncing  a 
beid-roll  of  woes  againfl  thein  in  one  chapter,  Matt,  xxili. 
If'o  ante  y.u  fcrile^,  Phcrifees,  lypicriles.  Eijjht  feveral 
woes  are  den'.uncedagainft  "them,  for  fo  many  ftvcral  fins 
comiTiittcd  by  them.  Thofe  to  v;hom  Go.)  ha-  given  his 
authority  to  reprove  the  fins  of  others,  ought  to  imi'a'e 
their  pattern  in  his  iinpartiality  in  reproving  fin.  His 
very  enemies  gave  him  that  charafter.  Matt,  xxii.  17. 
Thou-  cart  ft  not  for  any  man,  thou  regardifl  ml  tie  ferjon  ri' 
man  ;  that  is,  thou  fpartlt  none,  but  tclkft  all  men  oi  thtir 
faul's. 

XIX.  In  I  is  wiiverfnl  oledience  fi  his  Fathr's  will,  and 
chenrful  fuhnv()i;n  to  his  Futhers  plenfure.  He  obeyed  the 
will  of  l,i«  Father  univcrfally,  v*  Inntarily,  fincertly,  and 
with  a  fingle  eye  to  his  glory,  perftv(iin[>ly,.  and  to  the 
end;  and  as  he  was,  fo  mi;(t  we  be  f^i  htul  to  the  death, 
ifweexpfiSt  the  crown  of  life.  And  in  like  manner  did 
he  fiibmit  to  the  will  of  his  providence  ;  Father,  not  as  I 
will,  but  as  thou  wilt ;  not  my  wiH,  but  thine  be  done.  O 
let  us  keep  thi';  exn-nple  continually  before  its,  and  ivery 
day  obey  the  will  of  God's  precept  iiniverfally,  and  fijbmit 
to  the  will  of  his  providence  very  chcarfully  !  Tliis  is 
heaven  on  earth. 

XX.  In  his  love  and praflije  cf  un'rjerfal  hoUnefs,  loth  in 
heart  and  I fe.  He  was  holy  in  nature,  holy  in  his  prin- 
ciples and  motives,  holy  in  his  niiii  and  ends  ;  he  wa<.  per- 
fetlly  holy,  prcciftly  h(dy,  uniformly  holy,  cxempiarily 
holy;  he  delighted  only  in  holy  perfijns  and  h<>Iy  things'; 
it  concerns  us  to  imitate  herein  ,  if  ever  we  fxptfl  to  br 
where  he  is  :  Heaven  is  the  l.-abitation  of  holinefs  ;  the  com- 
pany is  holy,  the  employment  is  holy,  the  cnji.ymcnts  holy  ; 
no  unclean  thing  cati  enter  into  heaven,  or  could  be  happy 
in  heaven  ;  heaven  is  rather  a  nature  than  a  place.  It  ir. 
not  the  place  ot  heaven  can  make  us  happy,  but  the  difpo- 
fnion  and  temper  of  our  n-.inds  in  heaven  ;  without  con- 
formity to  the  nature  of  G(k1,  there  can  be  no  communion 
with  him,  or  delight  in  him.  What  a  difcourtcous  cowr- 
tefy  would  it  be  to  turn  a  filthy  fv.  ine  into  a  garden  of 
flowers,  to  lodge  i'  in  a  bed  of  fwcct  perfumes,  to  bathe  it 
in  a  clear  and  cryfl.->l  fountain  '  Alas!  its  urclcan  temper 
and  fordid  inclinations  would  rather  chufe  to  lie  down  in  a 
kennel,  and  wallow  in  the  mire,  its  proper  clement.  Thti' 
unfiiiiable  would  heaven  be;  that  pl.'.ce  of  .greatcft  happi- 
nefs  woidd  be  the  greatcft  uncafinef';  to  an  unholv  heart 
Let  us  then  pray  and  ende.vcur  that  the  temper  of  01:: 
minds,  and  the  ;'(^ions  of  our  lives,  innv  be  a  lively  trat;- 
fcript  of  the  mind  and  life  of  the  holy  Jtfus,  that  we    mav 


Chap.  i. 


The        ACT    S. 


«i»5 


■like  him  in  purity  nnd  holineff,  in  jiiflice  and  righteouf- 
nt-n:,  in  patience  and  nieeknffs,  in  charity  and  univcifal 
god'nefs ;  that  as  he  w.as,  we  m«y  be  in  the  world,  holy, 
huirMe,  harmlrfs,  hem'enly  m'tndrd,  glorifying  God  vn  earth, 
that  we  may  be  jjlorified  with  him  and  by  liim  in  his  eter- 
njl  kins^dom. 

XXI.  Yet  before  I  clofc  this  exhortation  to  an  imitation 
cf  Jcfii<;,  I  miifl  fiibjoin  this  cantiorux^ij-cflion  :  Take 
heed  that  ynii  do  not  fo  imitate  "ChJ^^HIyour  pattern,  as 
■to  difnwn  him  for  your  priert.  ThisnUe  dangerous  error 
ofthdfevvho  affirm,  that  the  great  end  of  Chrift's  death 
was  to  eive  the  world  an  example  of  patience,  humility, 
mceknif-;,  and  tlie  foremrniioned  chrilHan  graces,  and  that 
M';  ftifferings  were  exemplary,  but  not  properly  fatisfaflory. 
We  av-know ledge  that  Ciirill's  giving  us  an  example    was 


one  end  of  his  coming  into  the  world,  and  dying  for  us,  hut 
not  the  great  end.  A  fiibordiiiate  end,  but,  not  the  iiltT- 
mate.  God  preferve  us  from  the  contagion  of  this  grow  • 
ing  error-;  other  errors  only  fcratchthc  face,  bufthis  ftabs 
the  heart  of  the  chriftian  religion,  in  that  it  deprives  us  of 
the  choicefl  benefit  of  Chrill's  deaths  namely,  the  expia- 
tion of  fin,  by  a  proper  fatisfaflion  to  the  juftice  of  God. 
But  bleilcd  b^  God,  vf  e  have  not  fo  learned  Clirid  ;  as  we  are 
taught,  fo  we  believe,  that  the  holy  Jtfiis,  by  the  facrif.cc 
of  his  death,  has  redeemed  us  from  <!cath  and  he!!,  ximi 
faved  us  from  the  wrath  to  come,  by  a  fi;!I  sird  ?,«ltqjiaie 
payment  to  divine  juflice,  and,  by  the  rcc!i;ndancy  of  l.ii 
merit,  has  purcliafed  an  eternal  inhtrit:;t;ce  for  us  ;  and  as 
wcare  taught  and  believe,  fo  Ave  pray. 


Almighty  God,  who  hafl  (jivcn  thine  only  Son  to  be  tmto  us  both  a  facrificc  for  fill,  as  alfo  an  exatnple  of  godly  life 
Give  us  grace  that  we  may  always  moft  thankfully  receive  this  his  intftimable  benefit,  and  alfo  daily  endeavour  ourfelvjs 
to  follow  the  blclfcd  flcps  of  his  mod  holy  life  ;  through  the  fame  Jcfiis  Chrift  our  Lord. 

Almighty  and  evcrlafling  God,  who  of  thy  tender  love  towards  mankind,  has  fent  thy  Snn,  our  Saviour  Jefus  Chriil, 
to  take  upon  liiin  our  flcfh,  and  to  fuSer  death  upon  the  crofs,  that  all  mankind  flioiild  follow  the  cxainple  of  his  great 
humility;  Mercifully  grant  that  we  may  both  follow  the  example  of  his  patience,  and  alfo  be  made  partakers  of  his 
•refarrcclion,  through  the  fame  Jefus  Chrift  our  Lord.     Amen. 

END  OF  THE  FOUR  EVANGEL  LSTS. 


THE 


A 


S 


OF     THE 


APOSTLES. 


in?  w^fi  illujirlms  life  of  the  hrly  J'e.svs  kiny  recorded  cUargn'n  iJif/orrgohg  Gospzl,  ly  thefcveralEvm- 
.(^clifls,  zvhfe  namrs  iky  hear ;  l/iia  nrxt  bnrk  rj the  Ads  undertakcth  thrfe  three  things : 

I.  It  recmmends  ^0  mr  dfrvrli  n  and  imiiaiion  the  lives  a>id  actions  of  tke  lioly  apojlks,  particularly  St.  Vctcr 
and  St.  P<iu\  ;  d)id  acqianiti  vs  with  their  fervent  zeal,  and  mrvccried  dilij^eiice  in  planting  and  p'^-pagiliv.r 
ChrilUanity.  «r/'07!/y  in  Jiidja  and  Sdrn^ua,  lutalfo  in  Syria,  Afia,  and  M^icedom a  ;  yea ,  cum  in  Roinc 
ufclf:  Wheyc.ty  the  way  tiotc.  Thai  there  is  wt  mie  xnrrd  inall  this  hiftny,  of  Si.  P<iteT's  primacy,  qf 
his  fupmoritv  ever  the  nf.f  the  aponies.  or  f/rnr  hfirpric  that  he  had 'at  Rome;  the  ka/l  iruimaiion  ef 
•udiieh.  wmldhave  madeal'udernrif  Uuui  I'afce  ovcs,  or    in  es  Petrus. 

II.  Wehneherean  ecchj.oji  ccl  hfto>y  rf  the  fofl  and.  puuft  ehwc/m,'  inf.rmr^  vs  how  the  Chijlian  chursh 
m  rt<  infamy  was  plantni  and  waltred,  gatke  ed  'and  propagated,  hcth  air.ong  fnus  and  Gemiles  ;  h  wjhe 
clfrorl  and  obtyed  Chris  r'.s  cnmnaroh  to  lu^  ap^flUs.  hlk  in  naikrs  of  Jaiih,  xiwjkp.  cmmunl^n  end 
grvrn.iert,  iJial  l/urein  tlie  primitive  clMrdi  m'ght  k  an  exemplary  paUnl  tj/ucceedin<r  ciMn/uslhrM-knii 
ai  rt^rs.  JO  a 

in.  This 


41' 


The 


ACTS. 


Cha! 


I. 


III.  Tills  hijiory  gives  t'.U  the  vilwfurs  cf  tki  gofpcl,  to  the  trj  cf  tki  xjjrld,  a  great  aid  nolle  pallern  of 
minifurial  ddigentc,  failhjidnijs,  and  prudence ;  acquainting  us  what  the  apcftks  did,  the  paini  which  thy 
took,  the  liazards  which  they  run,  in  preaclung  the  glad  tidings  cf  falv^tum  to  a  Lfl  vjorld:  Hjw  thiy 
in/lruBed  the  ignorant,  reduced  the  wandering  :  how  they  bare  with  the  wrainefs  offome,  and  patiently  contended  with  the 
obftinacyand  pa-vcrfenfs  cfcthen.  Likaufe  as  Jleviardscf  Coo'  i family ,  theygaveto  thcwhcle  Ii3uf)i?ld  their  portion 
of  meat  in  due  I'eafon. 

This  frft  chapter  relates,  i.  The  time  and  manner  cf  our  Lord's  ^l^tftfL  2.  Th:  kiinArd  ani  twtniy  dif- 
ciplespnudrxtion.     3.  TJieir  ele6!ion  p/" Matthias  by  it,  tofucucd  in  the  aWJlUfvp,  inthc  room  rf  the  ap'^flaie  \n' ■ 


CHAP.     I. 
nj^  II  E  former  trcatife  have  I  made  O  Theophi- 
X    lus,  of  all  that  Jcfus  begaii  both  to  do  and. 
teach, 

Note  here,  I.  The  penman  of  this  fzcrcd  hiftcry,  Sf. 
Luke,  the  fame  that  wrote  tlie  golpel,  which  he  calls  his 
Jcrnur  trcotifc,  ik'dicatcd,  both  th.at  and  \\\\f,  to  i!ie  fame 
Thcophilus:  The  former  treatife  hme  I  made,  O  Theophtlas. 
I.  The  tiire  when  St.  Liike  wrote  this  holy  hiftcrv,  and 
ihc  place  where,  namely,  when  he  was  the  companion  of 
St.  I'aiil^  arid,  rs  fome  think,  during  the  thrtc  of  his  im- 
prifonment  at  Rorne  :  If  fo,  we  may  profitably  remark, 
the  favour  wl'.ic!i  God  gave  the  apodic  and  companion  in 
the  fij;hr  of  the  keeper  of  the  piifon,  that  they  were  not 
denied  pen  and  paper.  When  perftcutors  fend  the  faints 
to  prifor,  God  can  provide  a  keeper  for  their  turn.  But 
Jiow  do  the  apoftle  and  his  companion  fpend  their  time  in 
prifon,  Very  atlvantageoufly  ;  the  former  in  writing  epif- 
lies  to  the  churches  for  their  ccnttrmation  ;  the  latier  in 
lecordtng  the  a£ls  and  monuments  of  the  holy  apoflles  for 
our  imitation.  Tlicre  Is  no  fuch  way  to  be  tven  with  the 
devil  and  Itis  inniiimcnts,  for  nil  their  malice  ?nd  fpitc 
againfl  us,  as  bydoiiig  all  the  good  we  can,,  wherever  wc 
come.  Satan  had  belter  have  let  thefe  iv.  o  holy  n-.en  slonc, 
than  have  ca'l  tlicm  into  prifon  ;  for  by  their  pens  tliey 
battered  the  wails  of  his  kingdom,  and  made  them  fliakc 
about  his  eprs.  3.  The  iniegriiy  and  impartiality  of  this 
JiiAorian  S«.  Luke:  he  wrote  of  all //;?;jx  tl:i:t  Jefiis  loth 
aid  and faii^/.f  in  his  Gcfpci,  and  what  the  apoflles  did  and 
lauglit  in  the  jiils;  not  that  this  is  to  be  underllood  ftriilly 
and  ahft^lutely,  but  comparatively  only;-  r,ot  :.s  if  St.  Luke 
recorded  every  aflion  that  Jefus  did,  .or  every  cxprciTit  n 
our  Suvibur.Lid;  for  Sr.  John  fays,  they  were  fn  many,. 
-ihatfhcy  could  not  be  written,  ch.ip.  xxi.  2^.  But  by  all 
■  things,  wc  are  to  uiiderftand  very  many  things:  the  moft 
neccliary  and  ufcful  things ;  every  thing  that  the  Holy 
Ghoft  thought  fit  10  dictate  to  him,  and  enjoin  him  to 
publifh   for  the  church's  tife   and    fervice.     Learn  thence. 

That  St.  Luke  was  a  very  faithful  and  impartial  hiftorian, 
witholdiri^  nothing  which  wr.s  neccffary  for  the  church  to 
know,  ana  leaving  no  room  for  unwritten  cr  uncertain  tra- 

tiitions  :  I  have  wrote  all  that  'J ejus  began. 

2  Until  the  day  in  which  he  was  taken  up,  after 
that  he  through  the  Holy  Ghoft  had  given  com- 
mandraenls  unto  the  apoltlcs,  wh«ni  he  had  chofen ; 


Nats  here.   The   fptci^l  concern  andcr.;. ^ 

had  foi  his  church  on  earth,  beforche  afcendcd  into  heaven. 
The  very  firft  ninht  that  he  appeared  to  hii  dikiplcs,  after 
his  refiirrc£lion,  he  brcatiied  on  them,  nnd  dii'lribiitcd  tl.s 
Holy  Ghoft  among  them,  St.  John  xx.  12.  both  to  in- 
form their  judgments  of  what  they  did  not  know,  anJ 
todiredl  their  piadife,  what  he  would  have  them  to  do  : 
He  through  the  Holy  Gho/l,  gave  commandments  unta  the 
op:J}!es ;  that  is  he  diftributed  the  Holy  (Jhoft  amongll 
them,  to  be  thtir  conftant  inlf  ruflorand  dircftnr,  what  they 
fhoulddo,'  in  order  to  the  execution  of  their  office  and  em- 
ployment. Lenrn  thence.  That  as  the  apoftlcs  had,  fo 
the  minillers  of  Chriif,  in  their  meafure,  liiall  have,  tlie 
gracious  and  fpccial  infli:ences  of  the  holy  Spirit  to  dirc£l 
andinftrudt,  to  quicken  and  fupport  them  in  'he  faithful 
difcharge  of  their  minilterial  office  to  the  end  of  the  world  ; 
that  gracious  promife,  Zr,  /  am  with  yen  ahcay,  St.  Matt. 
xxviii.  20.  We  i!ct  live  feventeen  hundred  years  after  the 
firft  making  of  it,  may  by  faith  draw  out  the  comfort  of 
it,  as  wtllasth.e  apoftles,  to  wiiom  it  was  originally   made. 

■^  To  whom  he  alfo  (hewed  himfclf  alive  after  his 
paihon  by  many  infallible  proofs,  being  feen  of  them 
forty  days,  and  fpeaking  of  tlie  thin^js  pertaining  to 
the  kingdom  of  God; 

Ncte,  I.  The  time  which  our  Lord  fpent  here  npon 
earth,  between  his  refurreftion  and  afcenfion  ;  it  was  forty 
days:  Chrilf  would  not  prefcntly  afcend  into  heaven,  as 
foon  as  he  was  rifcn,  but  thought  fit  to  (lay  fome  time  with 
hisdifciples,  to  tonfirm  their  faith  in  the  belief  of  his  re- 
furre£lion,  and  to  faiisfy  them  that  it  was  he  himfelf,  tlieir 
Lord  and  Mailer,  that  died  for  them,  that  was  indeed  rifen, 
a.nd  now  appearetl  u.^to  them  :  He  was  feen  cf  them  fcrtf 
days.  2.  What  our  Saviour  did  in  that  for;y  days  upja 
earth:  He  ft:e\i:ed  himfclf  alive  unto  his  difci['les,  appearilij 
fomctimes  to  them,  and  giving  them  many  infallible  pro.)fs 
of  the  verity  of  liis  rcfiirredtion,  by  eating,  drinking,  talk- 
ing, and  converfing  w  ith  them,  by  fliewing  his  wounds  to 
them,  and  fubmitting  himfclf  to  be  touched  and  handled 
by  them.  Not  that  Chriff's  converfaiion  with  his  dif- 
ciple."!,  in  this  his  exalted  ftate  after  his  refurreution,  was  fo 
frequent  and  familiar,  as  it  was  before  his  death,  when  he 
v.as  in  a  ftate  of  humiliation ;  and  accordingly  we  never 
read,  I  think,  that  Chrift  ever  lodged  or  continued  all 
night  with  his  difciples,  after  he  was  rifcn  from  the  grave. 
But  lie  converfed  with  them  only  upon  occaiion,  as  he 
pleafed    himfelf,    and  yhen  he  pleafed.       3.  What  our 


Chap.  i. 


Tlie      ACTS. 


4^T 


Saviour  faid  as  well  as  wTiathediJ,  Inhisintervening  rime 
betvvixt  his  refiirreiflion  and  alcenfion,  being  forty  days  : 
Hejpiike  to  his  atfdpUi  of  the  things  pfrtainir.g  to  the  h'<ng. 
Jo'H  bj  G-)({ :  1  hat  is,  I.  Ot  ilic  thir.Ts  pertaining  to  liis 
cliurih  militant,  or  the  kingdotn  of  grace  here  on  earth, 
how  lie  would  have  bi?  church  planted  and  propagated  by 
the  apodles  cioiflrine,  guidird  and  governed  by  their  difci- 
phiie  :  Or  2.  By  the  kingdum  0/  Go<i,  jrfl^be  under(\oad 
the-  church  jriuriiplunt,  or  the  kingdom  calory  in  heaven; 
\*  hat  pc-rtrdl  bill?  and  happinels  he  was  now  going  to  pre- 
pare for  them  in  the  prtfence  of  his  Father.  Where  note 
1  hat  Cii'-iCl's  kingdom  is  purely  fpintual  ;  that  Chrift's 
fpiritii.il  kingdom  is  his  church  ;  and  the  preaching  of  the 
gulp.  1  i-  the  great  inftrumental  meati  for  the  ertding  of 
the  kingdom  of  grace,  and  enlarging  of  the  kingdom  of 
gloiy. 

4  And  b^ing  afTemblcd  together  with  them,  com- 
manded them  that  theyftiould  not  depart  from  Je- 
rufalctn,  but  wait  for  the  promife  of  the  Father, 
which.JaUli  lie,  ye  have  heard  of  mfe.  5  For  John 
truly  baptized  with  water  ;  but  ye  Ihall  be  baptiz- 
ed with  the  Holy  Ghoft  not  many  days  hence. 

Note  here,  i.  How  frequently  Chrifl  renewed  his  pro- 
mifes  to  hij  difciples,  of  lending  dow  n  the  Holy  Gholt  to 
confer  upon  ih-in  the  gifts  of  tongues  and  miracles,  in 
order  to  the  fitting  and  furniHiiniJ  of  ihem  forthfir  work 
»  of  preaching  ;init  puhhfhiiig  the  golptl  to  all  nations;  Te 
^  /hull  l:e  baptized  luith  the  Holy  Gh'.jt,  not  many  days  hence  ■ 
That  is,  the  gfts  and  graces  of  the  Holy  Ghoft  fliall  be 
largely  poured  forth  upon  you,  fas  water  upon  the  perfon 
biiptiied)  which  vias  lultilled  on  the  day  of  Pentecoft 
When  Chrill:  talis  his  niiniflers  to  extraortiinary  fervice 
he  affords  them  extracrdin.iry  alliltance,  furnilhing  them 
■with  endowments  anfwerable  totiieir  great  employments. 
2.  The  place  wliere  Chrifl  commands  theapoftles  to  wait 
for  the  deicent  of  the  Holy  GU^  ll  upon  tiiem;  nimely,  at 
Jerul.dem  :  He  commanded  th-^ri  not  to  Jepcji  t  f>  o'ti  Jerufu. 
Urn,  tut  -Moit  there  fir  the  promife.  Of  all  places  the 
apoftle!'  would  leaft  have  chof'en  Jerul'alcni  to  tarry  in,  had 
not  Chnft  commanded  them  to  wait  there.  For  Jeru- 
falem  wa^  now  a  jultly  abhorred  at)d  dctelled  pl.ce,  reek- 
ing afrefh  with  the  blood  of  the  holy  and  innocnit  Jefus ; 
yt  t  Jerulal-m  is  the  place  chofen  by  Chnftfor  the  pouring 
forth  the  h  dy  Spirit  upon  hisapoltles:  Bicaiife,  i.  I  here 
h.id  been  his  j^reateft  humiliation.  1  here  Chrift  h.ul  luf- 
fered  the  greatef>  'gnominy,  therefore  there  U  dl  he  fhew 
forth  his  power  and  glory.  2.  Bec^uieatJeiuOleni  there 
wa<  the  greateft  compiiny  of fpeft.itors to  beholdthis  noble 
work,  and  to  be  vvronght  upon  by  it.  burh  as  wtiuld  nof 
be  convinced  by  oar  iSav.our's  death  and,  refilrrt  a  on, 
niighr  probably  be  convinced  by  this' miracfil.., til  effulion' 
of  the  hfily  fpinr  ddcendii'ig  upon  fh^'apodlei  in  fiery 
cloven  tongues.  Lord  ♦  Vharai\  inftance  Wa>' this  ofthy" 
love  tcvthiiie  enemils-!  Ho,ll/'''del?rJii.  wfei^t'  'th'i^u  of  the^ 
coiivcrfion  arid  iah-.ttinn  «<f  thy  very  murderers'!  in  iifidit' 
J  rulalfui,  s^  here  b'ur  Lord  was  crucified,  the  Holy  Gh-ft' 
firfl  d-fcendfrf ;■  And  whtn  Chrill  appointed  where' tlie 
gofpel-combhiation   Ihotiid   btjjrtii  Jerufalem  is   ihi  full 


place  in  nomination  by  hitfl.  St.   Luke  xx'v.    47.    Hadhe 
J'uid unto  them,  that  repentance  and ren'-JJion  'fjin,  &c. 

6  When  they  therefore  were  come  together,  they 
afkedof  him,  layin;T,  Lord,  wilt  thou  at  this  timft 
rsftore  again  the  kingdom  to  Ifracl?  7  And  he 
faid  unto  them,  It  is  not  for  you  to  know  ihe  times 
or  the  feafons,  which  the  Father  hath  put  m  his 
own  power. 

Note\itx^,   the  difciples*  queHion  and  our  Saviour's  an- 
fwer  :    i.   The  qneltion   propofcd    by  the  difciples,  LoriC, 
tU'lt  thou  at  this  time    rejiore  again   the  kingdom  to  tfraelf 
That  is,    Wilt    thou    repair  the  ruinous    condition  of  the 
Jevilh  ftate,and  reflore  it  fo  thai  great  d  gnity  and  fplen- 
dour  which  we  hive    al^vnys  expeded    Qiouldbedone  by 
the    MciTus?    Where  note.   That  notwithftanding  Chrill 
had  fo  often  rebuked  the  Jews  in  general, and  his  difciples 
in  particular,  for  their  conceit  of  a  temporal  kingdom)  who 
were  fb   full  of  ambitious   expectations  to  receive   great 
honours  and  preferments   here  on  earthj  yet  it    evidently 
appears  that  this   notion  ftill  ran  in  their  minds,   and  tbac 
their  Mdller  being  now  rifen  from  the  dead,   this  was  the 
time  both  for  his    and    their  dignity   and    advancement. 
Learn    hence,    Thit   it  is   no    wonder    that   unbelievers 
ftumliled  at  the  poverty  and  meannel's  of  Chrift's  out  ward 
condition  whi  n  he  was  hereon  earth,  feeing  it  was  fo  hard 
for  the  di'ciples  themfJves  to  be  convinced,   and  believe 
that  his  kingdom  was  not  ol  this  world.      1  know  not  any 
thing  whf  rein   the  bidiop    of  Rome  may  fo  properly    call 
himfelf  apnftolical,  as   in  his  following  this  error  of  the 
apoltles.    Were  they  always  dreaming  of  a  tempond  king- 
dom? Soii  he  always  doating  upon  it,  and  hi- eye- d.iizled 
with    tiie  fplendour   and  glory  of  it.      The  difciples,   not 
only  all   ihi  time    whilft  Chrift  '.^  as  with  them,    but  cven> 
now,  when  upon  the  point  of  departing  from  them,  when 
he  was  juft  afcending,  yea,   in  pirt  afci  nded.   having   one 
foat  upon  the  earth,  andtheoth  r  in  the  cloud  \^hlcn  took 
him  up  to  heaven,  yetftill  they  .-.Iked  him, Wilt  thou  now 
reflore  the  kingdom?    that  is,  fettle  upon  us  tl\y  followers 
fecular  power,  and  temporal  dominion  here  on  earth?  But 
mark,  1.  Our  Lord's  aiifvi'er,    ver.  7.    //  //  not  Jir  you  to, 
know  the  times  or  thefeupms ,  which  the  Father  hath  put.  only 
in  his  own  po-Mtir.     C3ur  Saviour's  anlwer  dotK  not   iii   the' 
leaft  imj)ly  that  any  fuch  kingdo-n  fliould  ever  be   gr.intcd 
as  they  dreamt    of  ;  but  hechecks  their  ciiri  lity  in  .nquir-' 
ing  into  thj  times  and  leafons,  and  nature  of  Gj  i.\\  jlcrets 
which  it  no  way  roncerned  them  to  pry  into  :  it  is  not  for) 
yu  tokn'nv  the  times  or  the fidf  ns.      Here  rote,    i.    Sooie., 
thing  implied,  «(j/nf/y.  That  there  are  ctrtain  times    ani' 
I'eafons,   the   knowledge  cfwhch    only  belongs   to  Cod, 
whicliyer  man'i    ti/riolity  has  an  itching  defire  10  fearch 
and    pry  into.      There    is  noihiiig  more  natural  to    man, 
than  .T    d;  (ire  to  know  both   what  llia'l  le  htreaft  r  '  and! 
wlien  th.it  htrealter  fti.dlbe.     We  a're  very  carelelVin  fetk- 
ing  out  thefed'ou  <>'"that  ^hicli    we  oiir/tlves  fliould  do; 
l>ucov^rf..rtfu|  and  curious  in  fct  king  ovit  the  fe^fen   of 
whatGp'd    will  do.     Ao/f,   Htre  lb  lome'-hing  expriflVd, 
njnie'Ty',''t1<at  Goil  has'iihies'  aiid  f.afon-.  foi^  executing   hi? 
own  purpol'es,  which  it  is  neither  proper  or  prdfitible,  nor" 
3  ^  p..!lio:e 


4iS 


Tlie      ACTS. 


Chap.  i. 


pofTible  for  us  to  T^no*^  Not  proper,  becaiife  no  part  of  our 
bufinefs.  Not  profitable,  becaufe  no  part  of  our  intercft. 
Not  p;)irible,  becaufe  out  of  our  reach,  It  is  not  polfible 
for  us  to  know  it  as  men,  by  a  natural  fagacity  ;  nor  as 
chriilians  by  a  fupcrnatural  illumination;  no,  nor  as  nii- 
nillcrs  and  apoflles,  without  divine  infpiraiion  and  extra- 
ordinary revelation,  which  wc  have  no  warrant  to  expecl 
»:ul  fliould  have  no  curiofuy  to  dcfire.  f.earnhencc,  1  hat 
it  much  better  becomes  us  with  an  awfnl  lilence  to  adore, 
than  with  a  bold  curiofuy  to  pry  into  God's  hidden  and 
I'lirrver.led  I'ecrets.  Yet  though  it  be  not  for  us  to  know 
God's  times  and  feafons,  it  is  our  duty  torxpeift  them,  and 
he  prepared  for  them.  We  know  not  when  our  Lord  will 
come  10  us  by  death  and  judgment,whether  in  tkccvcning, 
or  at  midnight,  or  at  cock.cro-jiing,  or  in  the  morning.  But  it 
is  our  duty  to  believe  and  cxpcdi  it,  to  wait  and  prepare  for 
it,  and  be  always  ready  to  receive  him.  Finally,  I'hough 
it  is  not  for  us  to  know  the  times  and  feafons  which  God 
h.ith  put  in  his  own  power, yet  it  isforiis  toknow  thetimes 
and  feafons  which  God  has  put  in  our  power;  namely, 
theprelent  time  to  improve  it,  and  the  palhime  to  bewail 
our  mifimprovcment  of  it.  To  improve  the  time  of  afflic- 
tion, for  conlideratiun  and  humiliation  and  at  the  _time  ot 
prolperity,  mercy,  and  deliverance,  for  gratulation  sod 
thankfuhiefs;  and  to  improve  both  in  fanher  meafures.and 
increafe  of  holiiiefs  and  laniTlification  both  of  heart  and  life. 

8  But  ye  fhiall  receive  power  after  that  the  holy 
Ghoft  is  come  upon  you  :  And  ye  fhali  be  witnelFes 
unto  me,  both  in  Jcrufalem,  and  in  all  Judea,  and 
in  Samaria,  and  unto  the  uttermoll  part  of  the  earthy 

Note  here,  how  Chrift,  inrtead  of  gratifying  his  difciples 
cuiiofny,  acquaints  them  with  their  own  duiy  ;  he  tells 
them,  that  although  they  had  received  his  Spirit  before,  in 
fome  meafure,  yet  very  fliortly  the  Spirit  fliould  be  poured 
forth  upon  them  in  a  plentiful  manner,  to  confer  the  gift 
of  tongues,  prophecies,  and  miracles  upon  them,  for  ren- 
dering them  to  preach  thegofpcl  throughout  all  nations, 
and  alio  to  teftify  and  bear  witnefs  unto  the  truth  of  what 
Chrilt  did  and  faidin  Judea  and  Samaria,  both  to  jewsand 
Gentiles,  even  to  the  uitermofl  parts  of  the  earth.  Here 
ri'itf,  What  is  the  fpecial  work  of  the  minifters  of  the  gof- 
pel;  namely,  to  bear  witnefs  unto  Chrifl :  Yejkall  be  -wit- 
nrjp^suyit-)  mi.  This  they  do  three  way?,  Chri/iumpredt- 
cando  ;  fecundum  Chrijluni  vivendo  ;  propter  Chrijiumpaii- 
endo  .-  -''  Bf  the  purity  of  their  doftrine,  by  the  piety  of 
their  lives,  and  by  their  patience  under  fuftering.both  for 
Chrifl  and  from  Chrift."  a.  What  it  was  that  enabled 
the  apoftles  thus  to  bear  witnefs  unto  Chrift,  namely,  the 
pounrijr  forth  of  the  Holy  Spirit  upon  them  :  The  Holy 
Ch',/>Jhall  come  upon  yti,  and  ye  Jl)all  be  -witneffesunto  me. 
Thence  learn.  That  fome  nie.ifureof  miniflcrial  gifts  and 
fa nft Tying  graces  from  the  Holy  Spirit,  is  abfolutcly  necef- 
farv  to  enable  the  minifters  of  the  gofpel  to  beartheir  tel- 
timony  unto  Chrift  wiih  faithfulnel'i  and  fuccefs. 

9  And  whcq  he  had  fpoken  thefe  things,  while 
they  beheld,  he  was  taken  up,  and  a  cloud  received 
him  out  of  t/je  fi^ht. 


Here  an  account  is  given   of  our  Saviour's  triumphant 
afcenllon  into  heavtn,  with  feveral  remarkable  particular* 
thereunto  belonging.   Note,  i.  Who  and  what  it  was  thai 
afcended  ;  even  the  fame  that  defcendcd.  Chrifl  Jefus,  in 
his  divine  nature  as  God,  and  in  his  human  nature  as  man 
his  perfon  confiding  of  foul  and  body,  he  tinw  afcended  in 
both.     2.   The  place  he  afcended  from  ;   from    this  world 
ingcneval,  andjja)m  Mount  Olivet  in  particular,  that  very 
pljce  where  htl'H^nhis  \A\  forrowlul  tr.ngcdy.     Where 
his  heart  began  to  be  lad,  here  it  is  now  made  glad.  Ltarn 
thtnce,  that  God  can  make  ihe  very  places  of  our  trouble 
and  torment,   (as  lick  beds,  prifons,  Itrange  countries) /o 
betome  places  of    comfort  aod  triumphant  joy   unto  us, 
when  bepleafes.      3.   The  place  wlii;her  he  afccndcd,into 
heaven;   that  is  the  third  heaven,   the  throne  of  God,  the 
feat  of  the  bleffcd.     Hence  he  is  faid  to  al'cend  far  above 
all  heavens  ;   that  i?,  above    the  aerial  and  ftarry   heavens 
which  we  fee,  into  the  highcfl   heiivens  ;   unio  the  place 
where  he  was  before,  as  hinilclf  exprefTes  it,  John  vii.  62 
1  hence  learn, That  the  Lord  Jefus  Chrifl  is  returned  back 
again  to  that  fweet  and  glorious  bofoiii  of  delight  and  love 
from  which  he  came  at  his  firft  incarnation;     What  and  if 
he  jhalljee  the  Son  of  man  afcending  up  where  hewat  btfore? 
4.  1  he  time  when  our  Lord  afcended,  lorty  days  after  his 
rcfurrcaion.      The  care   and  love  of  Chrift  to  his  church 
was  inanifelted  by  this  his  (lay  with  them.      Unfpeakable. 
glory  was  prepared  for  him,  and  d;d  now  aw^it  him;  but 
he  would  not  go  to  poflefs  it,  till  he   had  fettled  all  things" 
for  the  good  of  his  church.     And  when  he  had  fettled  his 
family  in  order,  andgivencharge  tohis  difciplesconcerning 
the  difcipline  of  bis  houfe  he  would  ftay  no  longer,  Lft  he 
fhould  feein    to  affed  a  terrene  life.      Learn  hence,   1  hat 
Chrift  delfred  to  be  no  longer  here,   than  he  had  work  to 
do  for  God  and  fouls.      A  good  pattern  for  our  imitation, 
todelire  life  upon  the  fource  ofufefulnefs :   Tobe  wilhng  10 
be  gone  when  our  work  is  done.     5.  How  and  after  what 
manner  Chrift  afcended  up  into  heave'n.   (i.j  He  afcended 
as  well  as  was  raifed  from  the  grave,  by  his  own    power.^ 
ver.  10.    WbilJ}  they  looked Jledfu/dy,  he  went  up  ;  that  is, 
by  his  own  divine    power.       JVue  the  angels  did   attend 
him,  but  they  did    not  afTifl  him.     Elias  w  ent  to  heaven 
in  a  chariot  of  fire,  but  he  was    fetcht  up,  he   could  not 
carry  himfclfup;  but  Chrift  needed  no  chariot,  nocarriage 
of  angels  for  his  conveyance,  being  the  author  of  life  and 
motion.     (2)  He  afcended  magnificently,   with  great  tri- 
umph  into  his    kingdom    in  heaven  ;     Cod 'ivent  up  vjith  a, 
Jhout,   the  Lord  -with  the  found  of  a  trumpet.     A   cloud  is. 
prepared  as  a  royal  chariot,   to  carry  up  this  King  of  glory* 
to  his  royal  pavill.on;  //  cloud  received  hint  out  of  their Jight. 
And  ohJ  what  jubilations  of  the  bltfled  angels  were  heard 
in  heaven!   The  triumphs  and  univerfal   acclamations  are 
not  ended  to  this  day,  nor  never  fliall  end.    3.  He  afcended 
munificently,  fludding  forth  innumerable  and  ineftimable. 
gifts  upon  his  church  at  his  afcenfion  :   H^hen  he   afcended, 
up  on  high,  br  gave  gifts  to  men,  prophitt.  apoftlet,  evange-, 
lifls  pajtors,  and  teachers.     And  oh  I   how  many  thcufandst 
now  in  heaven,  and  upon  earth  alio,  are  blelling  Chrifl  at, 
this  day,  for  thefe  his  afcenfion  gifts  i  6.    J  he  witnefTes  of 
our  Lord's  afcenfion.     Elias  had   but  one  witnefs  of  his 
rapture   inttj  heaven;   Si.  Paul  not  one,  but  thnffwiU 
^  neither 


Chap.  i. 


Tlie       ACTS. 


415 


neither  h»vc  all  eye-witncITes  of  his  nftenlion,  nor  yet  too 
few;  he  did  not  cany  all  Jeriiralem  forth  to  fee  his  glorious 
departure,  but  the  felect  conipiny  of  his  difciples  only  : 
The  number  of  witnefTes  was  about  an  hundred  and  twenty 
Thofe  who  lud  been  partners  with  him  in  his  humiliation 
arc  now  made  svitni-nes  of  his  glorious  afcenOon.  If  we 
will  converfe  with  Chrill  in  his  lowly  eflate  here  on  earth 
we  flwll  be  made  happy  with  the  ilghtjO^is  tranfcendent 
glory  ere  long  above.  7.  The  caule  and  reafons  why  he 
thus  afcendtrd  ;  namely,  becaufe,  he  h.id  not  afcended,  he 
could  nr-t  have  been  inaugurated  and  inflalled  in  the  glory 
he  now  enjoys  above.  Had  henotafcendeii,  he  could  not 
have  interceded,  as  now  he  doth,  for  us  here  below.  Had 
he  not  afcended  into  heaven,  we  could  never  have  entered 
heaven;  He  entered  as  our  forerunner,  as  our  head  and 
reprefentativc,  and  weafcendaftcr  him,  in  the  virtue  of  his 
afcenfion  before  us.  In  a  word,  had  he  not  afcended  before 
us,  the  Holy  Spirit  h.-id  not  been  enjoyed  by  us  as  fanifli- 
fier,  and  as  a  comforter,  at  lealt  not  in  that  meafure  in 
which  he  has  been  fince  enjoved  by  his  church  :  //  Ch'-iJ} 
h.id  not  gone,  thi  Contforttr  had  nat  ctne.  He  begins  where 
Chrifl  eixded,  Take  we  good  heed  then,  how  we  treat  the 
Holy  Spirit  whom  Chrilh  lent  down  from  heaven  at  his 
afcenfion  thithtr:  that  we  do  nor  grieve  him  by  our  un- 
kindnefs,  nor  vex  him  by  our  diCobedience,  nor  quench 
him  by  our  finful  neglects  of  duty  :  for  in  grieving  the 
Spirit,  we  grieve  our  Comforter,  ar.d  in  grieving  our  Com- 
fflrter  we  grieveourftlves..  Bur  Itt  usentertain  him  kindly 
on  the  accritnit  of  his  nature  ,  tor  he  is  God,  Ads  v.  On 
the  account  of  his  office,  and  the  benefits  v/e  receive  by 
him;  for  he  is  yinculini  Unhnis,  the  bond  of  unon 
betwixt  Chrift  and  our  fouls,  without  which  we  can 
never  have  either  intered  in  Chrift,  or  communion  with 
him. 

10  And  while  they  looked  ftedfaftly  towards  hea- 
ven, as  he  went  uj),  behold  two  men  flood  by  them 
in  white  apparel ;  ii  Wliich  alfo  faid.Ye  men  of 
GaUlee,  why  Hand  ye  gazing  up  into  heaven  ?  This 
fame  Jefus  which  is  taken  up  from  you  into  heaven 
Qiall  fo  come  in  like  manner  as  yc  have  fcea  him 
go  into  heaven. 

Note  here,  How  the  fpeftators  of  our  Lord's  afcenfion 
werejuflly  tranfported  into  an  ecftacy  of  wonder  and  ad- 
miration Chriit  afcended  gradually  and  Ieifurely,that  he 
might  at  once  confirm  the  faith,  and  delight  the  eyes  and 
minds  of  his  beholders.  Whilftthey  thus  flood  admiring, 
two  angels,  in  the  Ihape  of  men  appear  in  white  (a  colour 
■wh»ch  they  oft  appeared  in, to  fhew,both  th.itthey  retained 
thtir  native  purity,  and  alfo  to  reprefent  the  ioyfulnefs  of 
rheir  errand  which  they  went  upon)  and  call  totiie  apolilts 
who  were  fomfr  of  them  men  of  Galilee,  to  take  notice, 
that  this  Jefus  whom  they  now  beheld  afcending  up  hito 
heaven,  ihculd  come  anain  to  judge  the  world,  and  foconie 
ag.-iin  in  like  manner,  that  is,  vifible  in  a  cloud,  by  his  oivn 
power,  with  the  like  majefty,  and  v\ith  \hc  fame  foul  and 
body.  But  not  one  word  of  the  time  when  ;  that,  not 
knowing  the  hour,  we  may  be  upon  the  watch  every  hour 
tdiQ  Lattt  uiius  dies  ut  chfei  wnlur  omnes. 


12  Then  returned  they  uiifo  Jcrur.iiera  from  the 
mount  called  Olivet,  which  is  from  Jerufalem  a  i'ab- 
bath  days  journey.  13  And  when  they  were  come 
in,  they  went  into  an  upper  room,  where  abode 
both  Peter,  and  James,  and  John,  and  Andrew, 
Philip,  and  Thomas,  Bartholomew,  and  Matthew 
James  iAf^wi  of  Alphcus,  and  Simon  Zclotes,  and 
Judasit/ce  ^roi/i^rof  James.  14  Thefe  all  contiuued 
with  one  accord  in  prayer  and  fupplication,  with 
the  women,  and  Mary  the  mother  of  Jefus,  and 
with  his  brethren. 

The  apoftles  having  feen  our  Saviour  thus  glorioufiy 
afcended  into  heaven  from  mount  Oliver,  they  return  to 
jerulalem,  which  is  called  a  fabbath  day 's  journiy,ha'  is, 
about  two  miles.  Eight  furlongs  m-ke  a  mile,  and  Be- 
thany, in  which  was  the  mouiit  of  Olivet,  was  from  Jeru- 
falem about  Hf.een  furlongs,  John  xi.  18.  This  was  the 
common  walk  which  the  Jews  ufed  on  the  fabbath-day 
but  rather  for  meditation  than  recreation's  fake.  The 
apoftles  thus  returned,  alTemble  together  at  Jerufalem, 
where  they  lay  the  foundation  of  the  firft  gcfpel-church. 
And  here  n'lts,  2.  How  the  names  of  all  the  eleven  api^f- 
lles  are  repeated  and  dillindlly  fet  down,  to  fhew,  that  al- 
though they  had  fallen  from  their  proleffion,  and  ferfaken 
Chriit,  yet  they  had  recovered  themfelves  by  repentance, 
anil  wereriferi  again;  and  upon  their  recovery  were  con> 
tinued  by  Chrill  in  their  former  office  and  dignity.  G  the 
mighty  power  of  a  fincere  repentance  to  reinftateus  in  the 
favour  and  friendihip  of  an  offended  God.  2.  How  the 
fight  of  Chrift's  afcenfion  had  eftablifncd  and  conrirmed 
the  apoftles  faith  ;  they  now  adore  and  worlhip  him,  ard 
aflemble  together  to  perform  their  joint  devotions  to  him. 
Before  Chrift's  refurrecUon  and  afcenfion,  we  ftarce  re.(d 
of  any  a<ftof  adoration  that  the  uifciplts'paid  unto  iiiru. 
True  they  looked  upon  hitti  as  a  perfcn  fent  from  Got),  a 
greatprophet,and  the  Son  of  David  :  ButhisDeity  being 
evinced;  antl  now  made  evident  to  them  by  his  refurreclion 
from  the  grave,  and  afcenfion  into  heiven,they  now  wor- 
fliipped  him  as  the  Son  of  God.  See  Luke  xxiv.  ^2. 
3;.  The  place  where  this  chriftian  congregation  did  affemblt.; 
In  an  upper  roo^n ;  that  is,  fays  Dr.  Hammond,  in  one  ai 
the  chambers  belongingtoihe  temple  ;  in  the  large  i)ppi.»r 
room  fay  others,  where  Chrift  had  lately  eaten  the  pajlo. 
ver  with  his  difciples ;  it  was  no  doubt  the  moft  conveni- 
ent place  they  coLild  find  for  that  folemnity  ;  an  upper 
room  being  remote  fromnoifeand  company,  anditapncious 
enough  to  receive  this  primo-primitiv'e  churcli,  conlilting 
of  an  l\undred  and  twenty  perfons.  I:  teaches  us,  Tli.it 
all  advantages  wiihrefpeifl:  to  time  and  place,  ami  other 
circumftancs,  for  the  better  performance  of  holy  duties,, 
ought  to  be  made  ufe  of  and  improved-  by  us.  4.  The 
perfons  \vhat  were  the  firft  conllituiing  members  of  this 
new  cnnftitnisd  churth;  together  with  tha  apoftle>  menti- 
on is  made  of  AOiiien  in  general,  and  cf  the  Virgin  Mary 
in  particular  ;  where  we  may  remark,  'I  hat  this  is  the  firlL 
and  la  ft  time  that  the  fcripiurc  makes  mention  of  her  afier 
Chrift's  death.  Noneof.the  Evangelilts  record  one  word 
of  our  Lord's  appearing  ones  'tt  htr,  during  his  fort*-  d:iys 
3  G  i  ■      '  '    U..V 


420 


The 


ACTS. 


Chap.  i. 


nay  and  continuance  upon  earth  after  hisrefurreftion.— 
Doubtlefs  the  Spirit  ot  God  lii  the  holy  fcripturcs,  by 
fpeaking  fo  fparing  ot  her  life,  and  nothing  ac  all  of  her 
deaili,  took  care  that  ail  thole  fabulous  reports  of  htr 
afluinption,  which  have  (ince  arifen,  fliould  hnd  noloot- 
fteps  in  the  word  of  God.  God  dealeih  \\iih  her,  as  with 
Mofes,  of  whofe  fepulciire  jio  man  kno>Aeth  unto  ihis  day, 
ieft  it  (liouid  be  abufed  to  idolatry.  The  learned  Dr. 
Lightfoot  is  of  opinion  that  fhe  continued  under  the  care 
uf  the  beloved  difciple,  unto  whom  Chrift  connnitted  her 
for  fome  time,  and  at  kid  was  taken  away  by  martyrdom, 
according  to  Simeon's  prophecy,  Lukeii.  35. /^_/tyor</yZj«// 
fierce  through  thine  (,'jjn  foul  alfo.  Which  prophecy,  he 
thinks,  pointed  at  the  inamier  of  her  death  :  butnotwith- 
Aaiidingihe  Tdence  of  the  fcripf.nes,  the  chin-ch  of  Rome 
confidently  afllnns,  that  the  Virgin  lived  fixty  three  years 
and  that  all  the  apoftles  were  at  her  funeral,  except  St. 
Thomas,  w ho  deliring  afterward  to  fte  her  holy  corpfe, 
the  fepukhre  being  t)pened  the  third  ity,  the  body  was 
gone,  being  aflumed  and  taken  up  into  heaven. 

1  5  5  And  in  thofe  day.s  Peter  flood  up  in  the 
nudil  of.the  difciples,  and  faid,  (the  numberof  the 
names  together  were  about  an  hundred  and  twenty) 
16  Men  fl/!^  brethren.  This  (cripture  muft  needs 
have  been  fulfilled,  which  the  holy  Ghoft  by  the 
mouth  of  David  fpake  before  concerning  Judas, 
which  was  guide  to  them  that  took  Jefus.  17  For 
he  was  numbered  with  us,  and  had  obtained  part 
of  this  minillry.  18  Now  this  man  purchafed  a 
field  with  the  reward  of  iniquity  ;  and  falling  head- 
long, he  burft  afunder  in  the  midft,  and  all  his 
bowels  guftied  out.  ig  And  it  was  known  unto 
all  the  dwellers  at  Jerufulem  ;  infomuch  as  that  field 
is  called  in  their  proper  tongue  Aceldama,  that  is  to 
fay,  the  field  of  blood.  20  For  it  is  written  in 
the  book  of  Pfalms,  Let  his  habitation  be  defolate, 
and  let  no  man  dwell  therein :  and,  His  bifhopric 
Jet  another  take. 

During  the  teu  days  ftay  and  continuance  of  the  apoflles 
9t  Jcruf.ik'm,  b'.fore  the  feaft  of  Peiitecoft,  a  motion  was 
made  amongft  them  lor  filling  up  the  vacancy  in  the  facred 
college  of  ihe  ajjoiUes,  which  was  occafioned  by  the  death 
of  the  traitor  Judas;  and  here  we  have  ohfcrvaih,  i.The 
perfon  that  made  this  motion,  St.  Peter:  in  thtfe  Jcys 
.  Pttcrjhwd  up.  av.d  fKid.  Wkence  the  church  of  Rome 
would  infer  his  fupretnacy,  but  very  groundlefly.  For  St. 
Peter's  being  the  chief  fpeaker,  and  fometimes.the  fo^e 
fpeaker,  is  not  to  be  attributed  to  his  fuperiority  ;  but,  i. 
To  hij  feniority,  be  bt-ing  probably  elder  than  the  rt-ft.2. 
'i'o  his  apolh.lic.il  office  ;  he  was  appointed  lobe  thefirft 
and  chief  niiniilcr  of  the  circuuicilion,  to  preach  among 
the  Jews;  a;id  therefore  no  wonder  that  Peter  is  firfl 
nieniioiieJ,  when  any  thing  relatinjr  to  the  JewiP)  affairsis 
rtcited.  3.  Hisforwardnels  tofpe.-ikanda<ftforChri(land 
his  iiwprell,  m:<y  be  imputed  to  hisrepent.ince,  itbeinr»but 
ntctlTaiy  thai  he,   who  had  fo  fcandaloUil/  fallen,  fliould. 


by  his  future  xea3,  convince  tbcworldborh  of  h'i-.rji;n  t- 
ancc  and  leic-try.     And  aicoidingly  he  fpcaks,  afts,  ani 
lakourt  nicrc  abundantly  t!i:n  all  the  i.poltles ;  not  that  the 
nft  were  idle  or  iufigiuhtant  ;   Jur  iheywere  equal  with 
him,  having  an  equi.1  authority,  an  tqualgifi  of  miracles, 
an  equal  number  of  tongues,  an  equal  power  to  preach  the 
gofptl,  and   equal    wildnm    in   preaching  of  it :     For  the 
rtalons  above  mentioned,  St.  Peter  fpake  and  did  fo  much 
having  dilhonotlicd  Chrid  before  by  his  cowardly  denial  of 
him,  he  now  refolves  to  lignalize   himfelf  by  (hewing  ex- 
traordinary meafures  of  zeal  and  aftivity  for  him.,  2.  The 
honourabie  office  and  flation  v.hich  Judas  once  had  ;     He     » 
'j)as  numbered  -with  the  iipijlles,  and  uhtained  part  of  that 
min'ijiry  -miththem.     Judas    though   (fecretlyj  a  thief,  a 
traitor,  yea,  a  devil,  yet  had  he,  by  Chrift':,  own  choice, a 
parr  or  office  in  the  apodolic  order.     Oh  Lord  !  how  pol- 
(ible,  and  yet  how    fad  is  it  to  preach    to  others,  and   to 
become  cad  a  ways  oiirfelves !   to  prophefy  in  thy  name,  and 
yet  to  perifli  in  thy  wrath!    to  calt  devils  out  of  others, 
and  yet  he  call  to  the  devils  ourftlves  !  to  have  our  minif- 
try  blelTcd  t<j  otherscomfortand  falvation,  and  at  the  fame 
time  to   niliufter  to  his    own  condemnation  !     Quis  talia 
fando  temperei  a  Idchrymts  f     3.   Judas's  (in  defcribed;  He 
■was  to  guide  them  that  took  Jefus,  ver.  16.   A  guide  to  the 
chief  priefts  in  their  counfels,  as  to  the  manner  of  appre- 
hending Chrift;  and  a  guideto  the  foldiers,  as  to  the  time 
and  place  of  his  apprehenfion.     Note  thence,  that   there 
cannot  be  a  greater  fin  than  for  a  perfoii  to  be  a  guide  and 
leader  of  others  into  fin.      Wo  to  magillrates  !   v>  o  to  mi- 
niftersl   wo  to  parents  that  are   found  guilty  of  this   fin. 
4.  Judat's  puni/lnntnt    declared  :     1.  He  -was  hanged  (.r 
Jirunghd;   liin)e  think  by  his   own  hand  ;  others  by  the 
devil's.      No  doubt  that  Satan,   who  had  lb  great  a  hand 
in  his  fin,  had  more  than  a  finger  in  his  pnniihnitnt.      Of 
all  morials,  no  wretch  ever  delirved  fo  direful  a  f.iteas  this 
trai-or  Judas;  And  doubtlefs  it  was  the  dreadlullcft   that 
the  devil  could  infiift.     It  is  added,  that  h*  bur(i  afunder y 
and  hh  brands  gufhed  out.      'ihe  rope,    or  that'to  which  it 
wasfallened,  breaking,  he  fell  down  headlong,  and  burft 
afunder,  and  hisbowils  gudied  out.      A  juft   and  fuitable 
punifhment  for  his  wantof  bowels  to  his  kind   and   inno- 
cent  Mafter.      3.   He  wtntto  his  own  place]     that  is    he 
went  and  was  fent  to  hellaiul  damnation,  ihe  proper  p'l  ice 
for  the  fon  of  perdition  ;  called  his  own  place,    becaufe  of 
his  own  chiifing,  of  his  own  defers  ing,  ofhisown  procur- 
ing;  it  wasw,hjt  he  had  purchafed  tohimlVlt  by  the  wages 
of  iniquity  .  andjullly  delervcd  for  his  final  irapenitency. 
21     Wherefore  of  thefe  men  which  have  com- 
paniedwith  us,  all  the  titne  that   the  Lord    Jefuj 
went  in  and  out  among  us,    2  2Beginning  from  the 
baptifm  of  John  unto  that  fame  day  tha^   he   was 
taken  up  from  us,   mufl  one   be  ordained  to  be  a 
witnefs  with  us,  of  his  rcfurreaion.  23  And  they 
appointed  two,   Jofeph  called  Barlabas,    who   was 
furnamedjufliu,  and  Matthias.   24  And  they  pray- 
ed and  laid, Thou,  Lord,  which  knowcfl  the  hearts 
of  all  men,   fhew  whether  of  thefe  two  thou   haft 
chofcn,   25  That  he  may  take  part  of  this  miniftry 

and 


Chap.  ii 


The 


ACTS. 


421 


and  apoftleChip,  from  which  Judas  by  tranfgredioa 
fell,  that  he  might  go  to  his  own  place.  26  And 
they  gave  forth  their  lots  :  and  the  lot  fel^  upon 
Matthias;  and  he  was  numbered  with  the  eleven 
apoftles. 

JuJ.is  having  in  the  forementionee!  manner  made  void 
hisotficc,  and  luing  gone  tohisownphice,  St.  Peter  moves 
the  conip.iny,  thai  another  pcrl'on  may  b^chofen  tofill  up 
thcplace.  Where  note,  1.  The  electors  or  perfons  chu- 
fing;  namely,  the  hundred  and  twenty  ;  thefe  were  the 
eleven  apoltles,  the  feventy  difciples,  and  about  thirty- 
eight  more,  all  of  Chrifl's  own  kindred,  country,  or  coii- 
verle  ;  not  that  thefe  were  all  the  believers  that  were  found 
in  Jerufrdem,  for  he  appeared  to  five  hundred  brethren  at 
tnce ',  but  thefe  followed  him  continually,  were  of  his 
family  and  lociety,  and  of  his  immediate  train  and  retinue 
and  appointed  by  him  for  the  tniniitry  :  Thefe  therefore 
make  the  choice  ;  and  of  one  amon^  themfelves  was  the 
choice  mr.iie.  2.  The  qualification  of  the  perfon  which  St. 
Peter  direclf  the  company  to  obferve  in  the  choice  they 
nuke  of  this  new  apoiUe  ;  One  that  had  acicmpamed  wiih 
fknn  all  ihe  time  that  the  Lord  Jefut  went  in  and  out  amtng 
thrm  .■  That  is,  one  that  had  followed  Chrill  frcDi  his  bap. 
titdi  to  his  nfceiiljon,  to  the  intent  th.u  he  niiglii  be  an  au- 
thentic witnefs,  both  of  the  doftrinean<l  miracles  but  par- 
ticulirly  of  the  refurrcfticm  of  the  Lord  Jefus  :  For  the 
article  of  the  refurreftion  includes  many  other  articles  of 
faith  in  it ;  for  if  he  arofefrom  the  grave,  he  was  buried  j 
if  he  was  buried,  he  died;  if  he  died,  he  was  born. 
Therefore  the  perl'on  whom  they  ihnfe,  was  to  be  one 
that  had  arcotnpanied  with  them.  3.  That  the  apoftles 
did  not  prefuuie  toordain  an  apolUe  by  impofiiion  ofhands  ; 
but  the  other  apoftles  being  chofen  of  GoJ  immediately,  it 
»as  necefiary  that  he  who  was  to  .-.ft  in  the  fame  office, 
l}iou^^fcie|»vfen  after  the  fanie  maimer.  Accordingly 
the^^H^'s,  and  leave  the  drtermination  to  God,  wlio 
de^^^^Bopon  Matthias:  lie  was  there  uimibered  with 
th^^^^^B'apodles.  Lots  \^ere  ufed  among  the  Jews 
fo^^^^^BB^  inheritances,  for  compofmg  ilifferences,  for 
deUPBPPHIf  <leftions;  and  how  caJiul  loever  it  feemed, 
God  was  the  undoubted  determiner  of  it.  Therefore  to 
c^ft  lots  upon  tri>  ial  occnfions,  and  folemnly  to  .ippeal  to 
God'i  determination  in  ludicrous  matters,  1$  profanely  to 
take  the  name  of  God  in  vain. 


CHAP. 


II. 


The  frond  dcptrr  ^ivei  us  en  account  of  the  vilractdous 
(ff-.ficn  cf  the  Hcly  Gh-jl  uf:n  the  apjlks  at  the 
Jtofi  cf  Pentecofl.  Thh  iMS  matter  -of  wynder  and 
aviczemeni  to  fume,  hut  cffom  and  mr-ckhg  derifion 
vnlo  othen,  Hereupcii  St.  Peter  fundi  vp,  and  in 
a  rnf  ctnrnml  fci-mon  d(frnis  the  apopUi,arA  ccnivicis 
t/ic  Jews  of  crucifying  the  Lord  cflife,  and  then  exhorts 
them  to  believe  en  him  zuhrm  thy  had  ign-:mniotifIy 
fr.d  to  death :  and  t/'ie  ILl^ Spirit  crs'uiivd /in  endtav-snn 
luiih  a  defirabltfucafs. 


AND  when  the  day  of  Pentecofl  was  fully  come, 
they  were  all  with  o»c  accord  in  one  place. 
2  And  luddenly  there  came  a  found  from  heaven 
as  of  a  rufhirtg  mighty  wind,  and  it  filled  all  the 
houfe  where  they  were  fitting.  3  And  there  ap- 
pcarcd amto  them  cloven  tongues  like  as  of  fire,  and 
it  fat  upon  each  of  them.  4  And  ihcy  were  all  fil- 
led with  the  Holy  Ghoil,  and  began  to  fpcak  with 
other  tongues,  as  the  Spirit  gave  them  utterance. 

In  thisextraordinary  andmiraculous  dcfcent  of  the  Holy 
Ghoft  upon  the  apoftles;  aiifcrve,  1.  The  time  when,  w/>f« 
the  duyofPentec'Jt  -j)as fully  come  ;  that  is,  fifty  days  after 
Chri(l's  refurre<5tion.  Ihe  day  of  Pentecoft  is  pro'sably 
believed  to  have  fjllen  then  upon  the  Lord's  day  ;  it  is 
certain,  from  afts  i.  th^t  the  Spirit  defrended  when  the 
apoftles  were  iinanimoufly  anVtiibled  for  his  worfliip,  and 
continued  with  one  accord  in  prayer  and  fupplication. 
There  is  no  way  to  obtain  the  Holy  Spirit  from  heaven, 
both  as  a  fanftifier  and  as  a  coinforter,  like  fer"entprayer 
alliduity  andperfeversiice  in  our  devotion,  efpctially  in  the 
public  affemblies  of  the  faints.  2.  The  place  where,  at 
Jerulalem,  the  more  genera!  place  where  our  Lord  had  un- 
•lergone  his  ignominy  and  repro.ich,  there  he  manifefts 
forth  his  glory  and  dignity  :  Firikby  his  trlnrnphant  afcen- 
lion,  and  afterwards  by  his  miraculous  mifTion  cf  the  Holy 
Spirit.  The  n  ore  ]iarticular  place  was  the  upper  room 
w  here  thev  were  afTcir.hled  and  conftantly  prayed.  This 
upper  chamber  was  nidft  raifed  towards  heaven,  moft  re- 
mote from  nolle  and  company,  and  worldly  diftraftionj. 
The  S(>liit  i;f  God  defccnds  upon  and  refts  with  fuch  as 
have  raifed  affeftions above  the  woild.and  arc  neareft  unto 
heaven;  not  ujjon  fuch  as  are  buried  alive  in  worldly  bu- 
iinefs  :  Earth  will  extinguidi  fire  as  well  as  water,  and 
fome  lay  fooner;  not  only  fenfual  luft,  bet  an  excefs  of 
earthly  bufinefs  and  worldly  drudgery,  will  quench  the 
Holy  .Spirit,  and  caufe  hiin  to  depart  and  go  away  grieved 
from  us.  3.  The  perfons  on  whom  the  Holy  Ghort  thus 
defcended,  namely,  the  apoftles:  not  ihatthey  were  with- 
out the  Holy  Spirit  until  now:  they  had  hitn  before  in  his 
fincliryi;ig  graces;  here  they  receive  him  in  his  extraordi- 
nary gifts,  to  fit  them  for  extraordinary  purpofes.  When 
God  extraordinarily  calls  any  of  his  fet  vants  to  more  than 
ordinary  fervice,  they  n!ay  expeft  more  thsn  ordini'ry 
affiftance.  The  Holy  Spirit  now  defcended  upon  the  a- 
poftles  in  his  miraculous  gifts,  and  if  we  be  not  w:intirig 
to  ourfelves,  he  will  defcend  upon  us  in  vil;b!e  favours, 
everyday,  making  our  folds  and  bodies  a  temple,  and  fit 
habitation  for  himl'clf  to  dwell  in,  by  his  fanftifying  im- 
prefllons,  by  his  powerful  affiftances,  by  his  quickening 
influences;  pouring^in  both  the  oil  of  grace,  and  alfo  the 
oil  uf  joy  and  gladneli,  into  our  heart,«.  4.  The  manner 
how  (he  Holy  Ghoftat  tl)i>  time  dffccnded  on  theapoftles  : 
I.  Suddenly,  like  the  wind  ;  A  mighty  rujh'inp -wind from 
heaven:  Infinnating,  ihst  it  was  not  the  apoftles'  prayer 
tliat  brought,  but  Chrift's  proniTe  .-ind  po«.er,  that  fcnt 
ih.-  Holy  Ghoftihuj  miratulouny  down  upon  them,  '{"his 
rofhing  wind  alfo  did  reprefent  the  mighty  cL^c;icy  of  the 
lioly  Spirit  now  deftending.  x.  In  the  appearance  of  fiery 

cloven 


4.«* 


The 


ACTS. 


Chap.  ii. 


cloven  tcngors ,  cloven,  to  fignify  the  variety  of  languages 
u'hich  the  apoftles  Hiould  be  enibled  to  fpeak,  and  to  qua- 
lify thern  ti)  preach  the  gofpel  unto  all  nations :  and  fiery, 
to  reprefent  that  fervent  heat  and  7,eal  they  fliould  be  en- 
dued with  themfelvcs ;  thatdivine  lii^rht  they  fhould  impart 
to  others;  as  alfo  that  parity  and  hulinefs  which  they  and 
ill  fucceding  miniftersof  the  gofpel  ought  to  appear  beau- 
ffied  and  adorned  with  :  Finally,  As  fire  dillipateth  and 
difperfeth,  mi'.ltiplieth  and  increafeth,  even  fo  the  gifts 
and  graces  of  the  Holy  Spirit,  the  more  thrt'  are  diffufed 
and  employed,  the  more  they  will  be  increafed  ;  by  im- 
parting to  our  people,  wefhail  gather  co  ourfelves.  Thus 
was  our  Lord's  promife  fulfilled  to  his  apoftles,  in  fending 
iJown  the  Holy  Ghoft  upon  them,  but  not  upon  them 
only  ;  the  private  chriftian,  no  doubt,  as  well  as  the  public 
apodle,  dii!  receive  the  Holy  Spirit  according  to  his  mea- 
fure:  To  enlighten,  as  a  Spiritof knowledge  ;  toenhven, 
as  a  fpirit  of  life  ;  to  warm  and  heat,  as  a  fpirit  of  zeal ; 
to  niollify  and  foften,  as  a  fpirit  of  holy  fear  ;  to  quicken 
and  rtren^then,  as  a  fpirit  of  wifdom  and  counfel;  to 
unite  and  knit  their  hearts  together,  as  a  fpirit  of  love. 
And  blefTed  be  God  for  the  promife  of  the  fame  Holy 
Spirit  to  abide  with  all  believers,  though  not  in  his  mira- 
culous gifts  ;  yet  in  his  fanclifying  operations  and  faving 
graces,  to  the  end  of  the  world. 

5  And  there  ivere  dwelling  at  Jerufalem  Je\v-«, 
dev5ut  men,  out  of  every  nation  under  heaven.  6 
Now  when  this  was  noifed  abroad,  the  multitude 
came  together,  and  were  confounded,  becaufe  that 
every  man  heard  them  fpeak  in  his  own  lan^'uage. 
7  And  they  were  all  amazed,  and  marvelled,  faying 
one  to  another,  Behold,  are  not  all  thefc  which  fpeak 
Galileans?  8  ."Ind  how  hear  we  every  man  in  our 
own  tongue  wherein  we  were  born  ?  9  Parthians 
and  Medes,  and  Elamites,  and  the  dwellers  in  Me- 
{bpDtamia,  and  in  Judca,  and  Cappadocia,  in  Pon- 
tus,  andAfja,  io  Phrygia,  and  Pamphylia,  in 
Egypt,  and  in  the  parts  of  Libya  about  Cyrene, 
andllrangers  of  Rome,  Jews  and  Profelytes,  ii 
Cretes,  and  Arabians :  we  do  hear  them  fpeak  in 
our  tongues  the  wonderful  works  of  God.  1 2  And 
they  were  all  afhamed,  and  were  in  doubt,  faying 
one  to  another.  What  mcaneth  this?  13  Others 
inockin.;  faid,  Thefe  men  are  full  of  new  wine. 

The  fame  of  the  foregoing  miraculous  operation  of  the 
Holvr  Spirit  being  inftantlyfpread  abroad  in  Jerufalem,  and 
t^iere  being  prcfent  at  that  rime  great  murtitudes  of  Jews, 
who  had  come  from  all  parts  of  Judea,to  the  fe^ft  of  Peti- 
tecoft.  and  alio  iTimiy  other  Jews  and  Profelytes  born  in 
otlier  nations:  Mefopc:amja,  Cppadocia,  Phrygia,  ai  d 
Phamphylia,  who  were  now  come  ro  worlhip  the  true 
God  at  Jerufalem  ;  when  they  heard  the  apoftles  fpeak  in 
their  own  language,  whi:h  tijey  never  underwood  before, 
t'le  wonrleiful  v/oi  k^  of  God,  in  the  d<-ath,  refurrection, 
ard  a.irerj!ii)n  of  our  f^ord  Jefus  Chriil;  fonie  of  them 
wondered  to  hear  i!!iter;;te  men  fpeaking  all   languages ; 


others  derided  the  miracle,  and  imputed  it  todrunkennefii 
Here  notf,  1.  The  wifdom  and  providence  of  Almighty 
God,  in  01  dcring  the  firft  publication  of  the  gofpel,  that 
the  fame  thereof,  and  of  that  convincing  miracle  which 
gave  authority  thereunto,  might  be  carried  into  all  nations 
by  fo  many  eye  and  ear  witnf'fTes,  as  were  \vorfhip))ingat 
Jerufalem  at  this  time  :  For  there  were  nrM/ojourning  af 
Jerttfalem,  men. <if  every  nation  under  heaven  ;  that  is,  cif 
every  nation,  where  any  Jews  were  fcattered  at  thii  time 
throughout  the  world,  there  were  fome  particular  perfons 
come  up  now  to  Jerufalem  to  worfliip  God.  2.  The  com- 
mendatory charafler  given  of  thofe  perfons,  who  from  their 
feveral  countries  came  up  to  the  hoiife  of  God  in  Jerufa- 
lem, to  worfhiphim  there:  They  are  iVyled  dcvoui  mem 
And  they  received  from  God  the  reward  of  their  piety  and 
devotion.  Had  they  ftaid  at  home,  as  many  of  their 
brethren  no  doubt  did,  they  had  not  been  xsitneffes  of  fo 
wonderful  a  miracle  for  the  confirmation  of  their  faitli  as 
now  they  were.  Yet«o/f,  3.  The  different iiifluence  and 
effect  which  this  miracle  of  the  holy  Spirits  defcent  in 
fiery  cloven  tongues,  had  upon  the  minds  of  the  people  in 
Jerufalem.  Some  were  ftruck  into  an  ecftacy  of  admira- 
tion and  awful  wonder  ;  others  (the  fcribes  andPharifees 
probably)  fcornfully  deride,  and  impute  the  miracle  to 
drunkennefs,  faying,  Tkrfe  men  are  full  of  r.e-.u  i-j'we .  A 
fei'.felefs  flander  ;  for  though  excefs  of  wine  may  give  a 
man  more  tongue,  yet  not  more  tongues.  O  !  how  have  the 
holy  operations  of  the  blefi'ed  Spirit  from  the  beginning 
been  (landered  and  blafphemed  ;  accounted  the  effecl.  of 
drunkennefs  then,  of  enthuiiafm  or  melancholy  now. 

14  ?  But  Peter  (landing  t;p  with  the  eleven,  lift 
up  his  voice  and  faid  unto  tiiem,  Ye  men  of  Judea, 
and  all  ye  that  dwell  at  Jerufalem,  be  this  known 
unto  you,  and  hearken  to  my  words  :  15  For  thefe 
are  not  dranken,  as  ye  fuppofe,  feeing  it  i^itt  the 
third  hour  of  the  day.  16  But  this  is  ^^Hj^ich 
was  fpoken  by  the  prophet  Joel,  17  A^Pltfliall 
come  to  pals  in  the  lafl  days,  faith  God,  I  will  pour 
out  of  my  Spirit  upon  all  flefh  :  and  your  fons  and 
your  daughters  fhall  prophefy,  and  your  young 
men  fhall  fpe  vifions,  and  your  old  men  fhall  dreaiu 
dreams:  18  And  on  my  fervants,  and  on  my 
hand  maidens  I  will  pour  in  thofe  days  of  my 
Spirit;  and  they  fhall  prophefy  :  19  And  I  will 
fhcw  wonders  in  heaven  above,  and  figns  on  the 
earth  beneath ;  blood  and  fire,  and  vapour  of  fmoke  r 
20  The  fun  (hall  be  turned  into  darknefs,  and  the 
moon  into  blood,  before  that  great  and  notable  day 
of  the  Lord  come:  21  And  it  fhall  eome  to  pafy^ 
that  whofoever  fhall  call  on  the  name  of  the  Lord 
fhaJl  be  faved. 

Obfervehcvt,TY.e  holy  eourage  of  St.  Peter,  in  defend- 
ing the  iniiocency  of  the  apoftles,  and  confuting  the  ca- 
lumny of  drunkennefs,  which  was  now  cafl  upon  himf  If 
and  them  :  Thtfe  art  not  drunken,  as  ye  fufpife,  feeing  it  :s 
but  tie  third  hi,ur  eft  ke  day.     Where  »c/^,    1.  How;  he 

argues 


Chap.  ii. 


The 


ACTS. 


423 


argues  negatively  from  the  time  of  the  day  ;  it  was  I)'jt 
the  third  hour  of  the  daj',  that  is,  nine  o'clock  in  tlie  mor- 
ning, which  was  the  hour  for  the  morning  lacrifice  nnd 
prayer,  and  the  worlliippers  of  God  (at  the  great  fealt 
efpccially)  were  never  went  to  cat  or  drink  before  tiiofe 
holy  fervices  were  performed.  In  thofe  times  thty  went 
to  their  public  devotions  fading;  they  ferved  God  before 
they  ferved  tiieir  bellies.  The  firft  fruits  of  the  day  were 
offered  in  the  temple  then;  in  the  tavern  now  :  ten  mor- 
ning and  evening  vilits,  are  mtide  by  fome  to  the  latter, 
for  one  to  the  former.  Note  farther.  How  he  argues 
pofuively  :  he  alTures  them,  that  the  apoftles  were  full  of 
the  Holy  Ghoil,  and  not  full  of  wine,  filled  with  the  Spirit 
of  God  ;  and  thst  what  was  now  done,  wasihe  completi- 
on of  a  prophecy  uttered  by  Joel  :  That  in  the  Lft  days, 
that  is,  the  days  of  the  Mefl'ias,  there  fhould  be  a  nioft 
plentiful  efFufi(in  of  the  holy  Spirit,  upon  all fitjh  ;  that  is, 
upon  Jews  and  Gentiles,  and  upon  all  forts  of  perfons 
without  diftindtion,  old  and  young,  fons  and  daughters, 
bond  and  free.  Learn  thence,  That  the  Spirit  of  God  is 
a  free  Spirit,  not  confined  to  any  party,  to  any  order  and 
degrees  of  men,  but  pkntifully  and  abundantly  pouretl 
forth  under  the  gofpel  dilpenfation  upon  all  believers. 
It  is  one  of  the  great  cheats  which  the  Pope  has  inipofed 
upon  the  world,  to  perfuade  men  that  the  .Spirit  of  God  is 
tied  cothe  pommel  of  his  chair:  That  he,  and  his  cardinals 
have  monopolized  ihe  Holy  Ghoft.  But,  blt-fTed  be  God, 
he  has  promifed  to  pour  out  hisSpirit  upon  all  flefli,  even 
upon  fervants  and  handmaids,  (o  fliew,  that  he  doth  not 
dcfpife  perfons  of  the  loweft  rank  and  condition  in  this 
■world,  but,  that  the  promiCe  of  the  Spirit  is  made  unto 
them  alfo.  Laftly,  What  is  here  foretold  that  fliould  come 
to  pafs  after  this  great  efFufion  of  the  holy  Spirit,  namely. 
Wonders  in  the  heaven,  and  fignsin  the  earth,  the  fun  turned 
into  darkneft,  and  the  mion  into  blood.  Which  exprellions 
flgnily  the  great  miferies  and  (roubles,  the  calamities  and 
defolations  which  fhould  befal  the  Jews  before  the  de- 
ftrucflion  of  Jerufalem,  fr.r  their  crucifying  the  Lord  of 
life  and  glory  :  Unto  which  is  fubjolned  the  only  way  to 
efcape  and  avoid  them;  namely,  callmg  upon  the  Lord  in 
fervent  prayer  and  fupplication  :  Whoever  Jhall  call  on  the 
name  of  the  Lcrdfiall  be  fuved.  Intimating,  that  prayer 
makes  us  fhot-free,  and  is  a  fure  defence  in  all  ftorms; 
that  no  evil  fhall  fatally  touch  our  perfon?,  or  come  near 
our  dwellings,  whilll  we  take  hold  of  God  by  faith,  and 
approach  unto  him  by  prayer.  Lord  !  how  happy  is  it 
when  (trong  afflictions  from  thee,  raife  ftrong  affections 
in  us  towards  thee. 

22  Ye  men  of  Ifrael,  hear  thefe  words ;  Jefus  of 
Nazareth,  a  man  approved  of  God  among  you  by 
miracles  and  wonders  and  figns,  which  God  did  by 
him  in  the  midft  of  you,  as  ye  yourlelves  alfo  know ; 
2  T,  Him,  being  delivered  by  the  determinate  coun- 
fel  and  foreknowledge  of  God,  yc  have  taken,  and 
by  wicked  hands  have  crucified  andflain:  24 
Whom  God  hath  raifed  up,  having  loofed  the  pains 
of  death  ;  bccaufc  it  was  not  poflTible  that  he  fhould 
be  holdenofit. 


St.    Peter  having  wiped  off  the  arjuft  afpcrfion  of 
drunkennefs   caft  upon  hinifclf  and  h'u  brethren  in  tlie 
foregoing  verfes  ;   in  thcfe  he  makes  ithis  bufinefb  to  con- 
vince the  Jews  that  they  were  the  murderers  of  the  beft 
man  that  ever  lived  in  the  word,  even  Jefus  of  Nai.nreth 
the  true  and  proiuifed  MefTiah.  In  order  to  this,  he  treats 
in  this  lermoii,    i.   Of  the   perfon  and   lifcofChrift.      2. 
of  the  fufFerings  and  death  of  Chrift.   3.   Of  the  refjrrec- 
tion  of  him  from  the   grave,     i.    As    touching  his  perfon, 
the  apoftle  fhews.  That  he  was  evideetly  feiit  from  God, 
and  approved  ofby  him,by  thofe  many  miracles,  wonders, 
and  figfis  which  were  wrought  by  him.      Hence  nc(e,'Thzt 
the  many  and  great  miracles  wrought  by  Chriff,  evidently 
prove  that    he  was  fent  of  God,  and  came  from  him,  and 
was  approved  by  him.     Our   Saviour's  mirarles,  for  the 
nature  of  them,  were  beneficial  to  mankind  ;   for  the  nuni- 
ber  of  them,   they  were  many;   for  the  manner   of  their 
operation,  they  were  public  and  open,  in  the  Hght  and  view 
of  all   people;  not  in  corners,  like    the  Popifii  miracles, 
(wrought  before  their  own  creatures  onlj')  but  before  his 
enemies;   and  for  the  quality  of  them,  they  were  of  the 
greatt'fl  magnitude,  tleanfing  the  lepers,  raifing  th^dead, 
giving  light  to   them   that  were    born   blind  •."ifi  if  word 
Ipoken,  by  a  touch  given  :   Sothatonr  blefled  SaV^t'itirhad 
all  that  atieflation  that  miracles  can  give,  that  he  wascom- 
miffioned  by  God,  and  came  from  God.     The  fecond  pare 
of  St.  Peter's  fermon  treats  of  the  fufFerings  and  death  of 
Chrift  :   By  wicked  hands  ye  have  crucified  and Jlain  him-whn 
was  delivered  hy  the  dtterminate   counftl  of  God.      Where 
note,  r.   The  name  and  kind  of  death  which  Chrift  died  : 
This  is  defcribed  more  generally,  it  was  .1  violent  deatii. 
Ye  hnvefliiin  him;  more  particularly,  it    was   an  ignomi- 
nious, curfcd,  and  diftionourable  death.  Ye  hive  cruc'feJ 
him.     Learnihtnce,  That  the  Lord  Jefus  Chrift  was  not 
only  put  to  death,'  but  to  the   woift  of  deaths,    even  the 
death  of  the  crofs.      Now  the  death  of  the  crofs  was  a  vio- 
lent death,  a  painful  death,  a  fliameful  death,  a  lingering 
death,  aluccourlefs  death,  and  anactui  fed  death.   2.    Tiio 
caufes  of  Chrifl's  death  here  expreflVd.     The- priircipal 
caufe,  perniittingand  ordering  was  the  determinate  counl'c^ 
and  fore  knowledge  of  God.   Theinflrunientalcaufeeffi.cfl. 
ing,  was,  the  wicked  hands  of  the  Jews;  Him,  being  de- 
livered by  the  determinate  counfet  and  fare  kncwled^'e  of  God, 
ye  have  taken,  and  by  wicked  hands  hav  crucified  and  flain. 
Learn  hence.  That  there  was  not  anyone  particular  actiBi* 
or  fingle  circumftance  relating  to  the  dcatfi  of  Chrift,  but 
what  came  under  the  holy  counfel  and  wife  determiiiaiioi^ 
of  God.     Yet  this  foreknowledge  jnd  counfel  of  God,  as 
it  did  not  necefTitate  and  force  tlieni  to  it,  fo  neither  doid, 
it  excufe  them  in  it.      God's  foreknowledge  anddeiermi. 
nate  counfel  did  no  more  compel  or  force  their  wickecf 
hands  to  do  what  they  did,  than  the  mariner's  hoifting  up 
liis  fails  to  take  the  wind  to  ferve  hisdcfign,  ran  be  f.iid  to 
compel  the  wind  to  blow.     God's  end   in  acting  was  one, 
their  end  in  aifting  was  another  :   His  moftpure  and  holy; 
tbeir's  moft  malicious  and  daringly  wicked.      In  rcfpe(ftof 
God,  Chiill's  death  was  joftice   and   mercy;   in  refpeift  of 
man,  it  was  murder  and  crueiry  ;  in  refpect  to  himfelt,  it 
was  obedience  and  humili'y.The  third  part  of  theapf  ftles 
ftrmonrefpects  the  relurredion  of  the  Lord  Jefus  Chrift 

from 


424. 


The 


ACTS. 


Chap,  ii 


from  the  jrravc     Vcr.  14.  IChom  Cod  hcih  raif, d  up,  huv- 
irghcffd  he  pmns  <,/ death  ;  becanfe  it  was  not  fcfihle  that 
hrjlir.uld  k^  i-Men  'ifU.      Chrift.  though  laid,  wa^noi  lolt 
in  ihc  grave  ;  but  revivcil  and  rofc  apain,  and  role  by  the 
poAer  of  his  GcKiliesd.     True,  God  is  here  faid  to  raiJe 
him,  and  the  Spirit  tlfewhere;  but  s'.e  are  not  to  under- 
Hand  it  fo,  as  it  they  had  railed  it  bv  their  power,  without 
hisown  po^ver;   for  he  decides  it  exprellly,  John  11.    In 
three  d  .ys  I  will  raife  up  the  temple  of  niy  body:   And  if 
he  had  not  railed  himfelt  by  his  own  po«rr,  how  could  he 
be  faid.  Rom.   i.    4.   To  be  di^ciared  10  he  the  Son  o/(7'>d  l-y 
the  re/urn  iJicufr'.m  the  dead?   What  more  had  appeared 
in  Chrift's  rcfurre^on  than  in  any  other,  ifihat  »treall  ? 
for  others  were  r-iifcd  by  tlie  po^verofGod  as  well  as  he. 
Now,  becaufe   the   Jews,   to  whom  St.   Peter  prcacl.es, 
were  fiiied  with  prejudice  ag.iinnChrift,  the  apodle  thought 

fit  to  tell  them  that  God  had  raifcd  him  from  the  deid; 
yet,  by  coiifeqnence.it  fufficiently  appears  in  thelollowmg 
di'courfe,  that  Chrill  r.iifed  himfelt  Inmi  the  dead.  Letim 
hence,  that  the  Lord  Jcfus  Chrift,  by  the  omnipotent 
poucrof  the  Godhead,  the  father's,  the  Spirit's,  and  his 
o\\n  (^od\ie.ad,  revived,  and  rofe  again  from  the  dead,  to 
the  terror  -ir.d  cotillernation  of  his  enemies,  and  the  un- 
fpeakable  confolation  of  all  believers.  As  by  the  etirnal 
Spirit,  or  the  power  of  bis  own  Godhead,  he  offered  up 
Limfelf  toCod«hen  he  died;  fo  when  he  was  put  to  death 
in  thef.c(h,hc  wasquitkened  by  the  Spirit;  that  is,  by 
tlic  po  Acr  of  his  divine  nature.  The  f-me  Spirit  enabled 
him  to  do  both.  Otf.rve  alfo,  The  reafon  annexed,  why 
Cod  raifed  uo  Jefiis  Chrift:  becaufeitwas  jmpoinble  that 
death  lliould'hold  him.  Hut  how  impoffible?  i.  It  was 
naturally  impoffible,upon  the  account  of  that  divine  power 
which  was  inherent  inhisperfiin  as  God.  2.  It  was /.^-J.- 
iy  iTipoliible,  becaufe  divine  juftice  being  »u!Iy  fatisfiedby 
his  fuff^ring?,  required,  that  he  Ihoiild  be  railed  to  Ide  :  as 
when  a  debt  U  paid,  th--  prifoner  is  dilcharged,  and  the 
prifon  door  opened. 

25  For  D.ivid  fpeaketh  concerning  him,  I  fore- 
fa  w  the  Lord  always  before  my  face,  for  he  is  on 
my  right  hand,  that  I  fliould   not  be  moved.       26 
Therefore  did  my  heart  rejoice,  and  my  tongue  was 
glad;   moreover  alfo,  my   flefh  (hall  reft  in  hope  ; 
87  Becaufe  thou  wilt  not  leave  my    foul  m  hell, 
neither  wilt  thou  fuffer  thine  holy  One  to  fee  cor- 
ruption.     28  Thou  haft  made  known  to  me  the 
ways  of  life :  Thou  (halt  make  me  full  of  joy  with 
ti."  coun  enance.      29  Men  and   brethren,  let  me 
fr 'ely  fpeak  unto  you  of  the  patriarch  David,  that 
he  is  both  dead  and  buried,  and  Ivis  IVpulchrc  is  with 
us  unto  this  day.      30   Therefore  bcin.;  a  prophc;t: 
and  knowing  that  God  bad  ("worn  with  an  oath  un- 
to him.  that  of  the  fruit  of  his  loins  accordin,'  to 
the  ftcfh  he  would  raifeup  Chrift  to  fit  on  his  throne. 
3  i    He  i'ccin  ;  this  before,  Ip.ike  of  tl\e  rofurredion 
cf  Chrift,  and  that  his  foul  was  not  left  in  hell,  .nei- 
ther nis  flelh  did  fee  corruption.      32    Tiiis  jclus, 
hath  God  rjifcd  up,  wlicrtof  we  all  are  witucITes. 


33  Therefore  being  by  the  right  hand  of  God  ex- 
alted, and  havin  J  received  of  the  Father  the  pro- 
mife  of  the  Holy  Ghoft,  he  hath  fticwed  forth  this,  ^ 
which  ye  now  lee  and  hear.  34  For  David  is  not 
alccndod  into  the  heavens  :  but  he  faith  himfelf,  the 
Lord  laid  unto  my  Lord,  Sit  thou  on  my  ri^ht 
hand,     35  Until  1  make  thy  foes  thy  fooiftool. 

St.    Peter  here  proceeds  in    this  memorable    firmon, 
which  he  preached  at  the  feaft  of  Pentccoit,    to  convince 
the  Jews,  that  Jefus,  whom  they  had  crucified,   was  un- 
doubtedly   the  promifed  Mellias,    becaufe  he    was  railed 
fr..m   the  grave  according   to  the    propheiical  prediflion, 
Pfal.   xvi.    Thou  wilt  nit  have  Ttiyf(>:<l  in   hell,  neither  wilt 
thou  luffcr  thine  hcly   One  to  fee  corrvptiin.     And  accord- 
iujily,  i)t.  PetcT  doih  ftrongly  prove  ihai  ihefe  ^kordi,  in 
ihtrir  literal  fenfe,  could  not  be  fpcUen  of  David,  becaufe 
he  was  left  in  the  grave,  and  faw  corrupti;>n  ;  but  mullbe 
applied  un  o  Chrilt,  who  though  he  was  laid,  yet  was  not 
loltin  hisgrave,but  faw  no  con  option, being raifedby  God 
the  third  day.     Hence  note,   1  hat  though  tieath  bound  ihe 
hands  and  feet  of  Jefus  Chrift,  and  laid  him  in  his  grave, 
yet,  hanipfo.i-hke,  he  Inapt  and  broke  thofe  bands  afunder 
it  being  iiapoliiole  that  he   ftiuuld  be  liulden  of  them,  or 
confined  by  them.    It  was  iinpoliible  for  Chrift  toconiinuc 
death's  prifoner  in  th;  grave  longer  than  three  days  :     i. 
B.caufe  he  was  Lord  ot  life  and  death,  he  was  the  refur- 
reftionand  the  hfe,life  to  quicken  himlelf,  and  the  refnr- 
reclion  to  raife  us;   he  was  the  refurreilion  effectively,  the 
life  effencia'.ly  and  fnrinally.     Now   it  was  i;npoffib!e  for 
death  to  hold  hi:h  that  was  lite  itfelf  under  its  power,  any 
longer  than  he  who  is  life  pleafed  ;  and  for  this  reafon  he 
is  faid  nfiuuUo-JJ  up  death  in  vi^ory,  i  Cor.    xv.   54.  iVb/e, 
2.   Becaufe  of  his  undertaking  for  U5;  for   ifChnft'iad 
been  held  by  corporal  death,  we  inuft  have  continued  »or 
everunderthepouer  of  fpiriiual  death;  ihcreforethe  holy 
One  was  not  fuftrred  to  fee  corruption,  the  le.nft  corruption 
according  to  the  prophetical   piedidion,  Pfal.  xvi.  Thou 
ill  n,t  have  my  /'onli't  hell ;   th  it  is,  my  dead  body  in  the 


VII... —    -v'-  ■      - 

grave  ;   (for  David  was  left  in  that  hell,  from  which  Chrift 
wnsr.>ifed  ;  but  the  h-ll  that  David  Aas  in,  was  not  beyond 
the  grave  (nor/ufer  thine   h'ly  one  to  fee  torrupthn  ;  that 
is,  1  ihall  neither  Ice,  nor  feel,  nor  lie  under  the  power  of 
corruption  ;   but   (UM  fuddenly  nfe   again,  aod  then  my 
Father  will  Ihcw  me  the  pith  i  f  iife,  and  make  me  full  of 
joy  wi  b  his  countenance  ;   ihai  is.  alter  my  ref'irredion, 
1  ilial!  live  for  ever  in  glory,  m  the  prelVnce  of  iry  Father, 
where  1  fli.>ll  h>ve/u!n-/<  ofjoy,andrivfrs'/p!c,fu''e/or- 
everm-.te       J'he  lait  part  of  it.    Peter'*  fennon  treats  of 
Chrift's  afccnfion  :    Vtr.   13     Thrf.rf  hei>ig  by  the  right 
bund  'f  G'd ' x'llted  &c.  nnifijating.  that  though  the  Lord 
Jrlus  Chrift  had   fiiiilhed  IJs   \vork   upon    earth,    he  was. 
pluicd  in  the  ffat  of  the  high:  ft  himoor  and  au'  horay ,  at 
the  ri  -ht  hand  ot  God  in  hea.en  :    lo  convince  ihe  Jewa 
of  thc^ertamty  thereof,  bt    Pettr   applic--,  tb.t  promfe,. 
Pftl.  ex     i.    unto  Chrift.    Sit  thou  on  my  right' ban  I  until  I 
make  thy  fofs  thy  f  otjtj   .  >he  v  ng    that  ihefe   »ord^  are 
not    at   all  ,ipplw.afle'  «"'''  David';      fr    David  is   not 
afcended  into  lujven  in  his  f>wn   pirfon.but  his  body  re 
mained  m   the  fepulchre  ihtn  amongft  ihem  ;  but  Clinft 

\v«s 


Chap.  ti. 


The      ACT    S. 


425 


was  afcended,  and  at  the  right  hand  of  God  exalted,  and 
piirfuant  to  his  promife,  and  had  now  fent  down  the  Holy 
Ghoft  in  fiery  cloven  tongues,  and  divers  languages  upon 
them.  Where  note.  The  great  and  wonderful  change  in 
the  ftatc  and  condition  of  Chrill,  fince  his  afcenfion  into 
lieaven.  A  little  while  fince  they  called  him  tlie  carpenters 
foil,  this  fcllovi,  this  dtceiver  \  now  he  has  obtained  a  more 
excellent  name  than  angels.  Thtn  he  had  not  a  place  to 
lay  his  head  on  ;  now  he  is  exalted  to  be  hiir  of  all  things. 
Here  he  fwcats,  there  he  fits  ;  here  he  groaned  ;  there  he 
triumphs,  never  to  groan,  weep,  or  bleed  more.  His  human 
nature  is  now  advanced  to  the  highefl  honouis,  even  to  be 
the  ohjeA  of  adoration  both  to  angels  and  men.  This  was 
the  doctrinal  part  of  St.  Peter's  fermon  :  It  treated  of  the 
perfon,  life,  miracles,  death,  rcfiirreAion  and  afcenfion  of 
the  Lord  Jefus,  in  a  very  clofe  and  convincing  manner. 
His  warm  application  of  the  whole  now  follows,  ver.  36. 

36  Therefore  let  all  the  houfe  of  Ifrael  know 
afluredly,  that  God  hath  made  that  fame  Jefus 
whom  ye  have  crucified  both  Lord  and  Chrill. 

That  is,  God  the  Father  hath  ordained  and  appointed 
this  Jefus  whom  ye  have  cruihed,  to  be  the  head  and  Sa- 
viour of  his  chureh,  he  being  the  true  and  promifed  Mefliah. 
Learn  hence,  That  the  Lord  Jifiis  Chrill  was  cor.llituted 
and  appointed  by  his  Father,  to  be  the  fupreme  Governor 
and  only  Saviour  of  \\i%  Church.  God  had  made  Jefus  both 
Lord  and  Ghri/l,  both  a  Piince  and  a  .'laviour.  Is'ote  far- 
ther, How  very  clofe  and  home  the  apoftle  is  in  applying 
what  he  had  faid  t  >  his  auditors  ;  he  doth  not  reft  in  ge- 
nerals ;  but  fays  plainly.  Ye  are  men.  This  is  the  fame  jfe- 
fus  whom  ye  have  crucified,  whom  ye  with  wicked  hands 
have  flain  ;  Had  not  the  appellation  been  fo  clofe,  it  is 
probable  the  fuccefs  of  the  fermon  had  not  been  fo  confider- 
able.  Thence  Uam,  That  the  fuccefs  and  efficacy  of  the 
word  preached  depends  upon  a  particular  and  warm  appli- 
cation of  it  to  every  man's  confc'ence;  geneials  will  not  af- 
fed.     See  an  inilance  of  it  in  what  follows. 

37  ^  Now  when  they  heard  this  they  were 
pricked  in  their  heart,  and  faid  unto  Peter  and  10 
the  reft  of  the  apoftles,  Men  and  brethren,  what 
fhall  we  do  ? 

Here  the  fuccefs  of  St.  Peter's  fermon  is  recorded  :  The 
auditors  were  not  only  affecled,  but  their  hearts  were 
touched  with  a  kindly  remorfe  ;  they  mourn  for  fm,  and  en- 
quire what  they  fhould  do  to  be  faved  :  Some  in  our 
days  would  have  been  o/Tcnded  at  fuch  inquiry,  and  told 
them,  it  was  not  doing,  but  believing  only,  that  God  ex- 
pefted  ;  that  Clirift  had  done  all  for  them,  and  that  they 
had  nothing  to  do,  but  to  believe  ftrongly  that  all  was  done 
to  their  hands ;  but  St.  Peter  reproves  them  not  for  their 
iniquity,  but  puts  them  upon  doing  ;  namely,  the  exercife 
and  praiSice  of  repentance  in  the  next  vcrfe.  Here  note, 
1.  That  convetfion  where  it  is  in  truth,  begets  and  occa- 
fions  a  very  great  and  fenfible  change.  2.  That  the  preach- 
ing of  the  word  is  the  inllrumental  means  for  the  effecting 
and  accomplifliing  of  this  change.  3.  That  the  bell 
preaching   is  that  which   pricks   men's  lieaits,   wounds  and 


convinces  their  confciencea,  and  makes  them  thoroughiy 
fenfible  both  of  their  fin  and  danger,  and  of  the  great  ne- 
ceflity  of  a  change.  4.  That  when  men  are  once  con- 
vinced of  their  bad  ftate,  and  dangerous  condition,  their 
firll  inquiry  will  be,  yea,  (hould,  and  ought  to  be,  What 
they  (hould  do  to  be  faved?  They  Acid,  Men  and  brelhrin, 
•what Jhall ive  do?  The  apoftle  liked  that  inquiiy  very  well; 
and  anfwcrs  it  in  the   next   verfc. 

38  Then  faid  Peter  unto  them,  Repent,  and  be 
baptized  every  one  of  you  in  the  name  of  Jefus 
Chrift  for  the  remilTion  of  fins,  and  ye  fliall  re- 
ceive  the  gift  of  the  Holy  Ghoft.  39  For  the  pro. 
mife  is  unto  you,  and  to  your  children,  and  to  all 
that  are  afar  off,  even  as  many  as  the  Lord  our 
God  Ihall  call.  40  And  with  many  other  words 
did  he  teftify  and  exhort,  faying,  Save  yourfelves 
from  this  untoward  generation. 

Note  I.  St.  Peter  exhorts  them  to  repent.ince.  But  did 
they  not  repent  already  ?  wcie  they  not  iv)w  pricked  at 
their  hearts  ?  and  will  the  apolUe  add  grief  to  grief,  and  pain 
to  fmart  ?  Know,  that  the  apolllt  advifes  tlicm  to  join  to 
their  legal  forrow,  exangelical  repentance,  fuch  as  is  attend- 
ed and  accomp:mied  with  owning  Chrill  to  be  the  true  Mef- 
fiah,  with  believing  in  him,  with  defirc  and  hope  of  pardon 
from  him.  Where  by  the  way,  obfer-ue,  That  St.  Peter  pre- 
fcribes  a  dofe  of  the  fame  ptiyfic  for  them,  which  he  1  al 
very  lately  taken  himfelf  with  good  fuccefs,  when  upon  his 
hearty  furrow  he  obtained  paidon  for  denying  his  Lord  and 
Mafter.  Matt.  xxvi.  75.  He  •wtnl  out  and  ivtpt  bitterly. 
No  fermons  are  fo  fovereign  and  fuccefcful  as  thofc  which 
proceed  from  the  minifter's  perfonal  and  comfortable  ex- 
perience. St.  Peter  preifts  upon  his  auditors  the  doctrine 
of  repentance  which  he  himfelf  had  pr.ictifed.  2.  Upon 
their  repentance,  their  owning  of  and  believing  in  Chrill 
he  directs  them  to  be  baptized  in  his  name,  and  then  they 
fhould  be  capable  of  the  gifts  of  the  Holy  Ghoft  ;  even  of 
thofe  miraculous  gifts  which  they  now  law  ar.d  admired  in 
the  apodles.  Learn  hence.  That  baptifm  is  a  folemn  ordi- 
nance and  facred  inllitution  of  Jefus  Chiill,  which  is  not 
to  be  adminlllcred  to  any  out  of  the  chiiflian  church,  ti'l 
they  profefs  repentance  and  faith  in  Chrift,  ai.d  finceie  obe- 
dience to  him  :  Repent,  and  be  baptized  every  one  of  you. 
3.  The  argument  which  the  apoftle  ufes  with  them,  by 
way  of  encouragement,  to  pcrfuade  them  to  repent  and  be 
baptized  ;  for  fays  he,  The  proinif  unto  you,  and  your  cl.il- 
drcn  ;  To  vou  Jews  of  the  feed  of  Abraham,  and  to  your 
feed;  and  to  as  many  of  the  Gentiles,  and  their  feed,  as 
fhall  be  called  by  the  preaching  of  the  gofpel  to  pio-'^cfs 
faith  in  Chrift,  and  fubjeflion  to  him.  Where,  by  the 
promife,  is  meant  the  gracious  covenant  of  God,  whereby 
he  offers  pardon  and  peace  to  fuch  as  will  accept  them. 
Now  this  acceptance  is  two  fold:  l.  Cordial;  which  in- 
titles  a  perfon  to  all  the  benefits  of  the  covenant,  temporal, 
fpiritual  and  eternal.  And,  3.  Profeffional  only;  which 
intitles  n  perfon  and  his  feed  to  church  privileges  only. 
Hence  learn,  That  when  God  takes  believing  parents  into 
covenant  with  himfelf,  he  takes  alfo  thcii  childien  or  feed 
into  covenant  with  himfelf  likewifc.  And  if  fo,  then  the 
3   H  feal 


4^0 


The      ACTS. 


Chap.  ii. 


fcal  of  the  covenant,  which  U  liaptifm,  onght  to  be  applied 
to  them.  It  is  evident,  tliat  under  the  Old  Teftament, 
childicn  were  in  covenant  with  God,  aa  well  as  their  pa- 
rents. And  clo  ive  any  where  find  that  ever  they  were 
cad  oHt  under  the  gofpcl  ?  tlie  apoUlc  doth  not  fay,  The 
promife  was  unto  yon  and  your  feed;  hut  Hill  is;  for 
olherwife  cliildren  would  be  in  a  worfe  condition  under  the 
gofpcl  of  Chilli,  than  they  were  under  the  law  of  Mofes ; 
but  fuiely  the  privilegts  of  the  gofpel  are  not  ttraiter  and 
nariower  than  thofe  of  the  law.  Lallly,  How  St.  Peter 
ftoff*  all  with  an  cxhortaiioii  to  his  auditors,  to  Juvs  them- 
felves  from  that  unloiuard  general'toii ;  that  is,  from  the 
Icribts  and  Pharifces,  that  four  foit  of  men,  who  defpe- 
tatily  and  mnliciondy  oppofcd  Chrill  and  his  gofpel,  and, 
by  ihrir  authority  and  example,  kc])t  people  from  embrac- 
ir.g  the  only  way  of  falvation  revealed  by  Jefus  Clirill. 

41  ^  Then  they  that  gladly  received  his  word 
were  baptized  :  and  the  fame  day  there  were  add- 
(d  unto  them  about  three  thoufand  fouls. 

A't// here,  1.  The  wonderful  fuccefs  of  St.  Peter's  fcr- 
mon :  About  three  thoufand  were  converted  to  the  pro- 
felTion  of  tlie  chvidinn  religion  in  one  day,  by  hearing  a 
fingle  fermon  :  How  many  thoufands  of  fermons  have 
been  fince  pieached,  without  the  convcrfion  of  a  fingle 
perfon  !  Oh  !  what  a  high  holiday  was  this  memorable 
day  in  heaven  !  This  All  Saints  day  was  a  fellival  of  great 
fiilemnily  there,  where  there  is  joy  over  one  finner  that 
lepcntfth.'  I5ut  here  did  occur  feveral  advantages,  to 
lender  Peter's  fermon  more  effeftual :  1.  The  fufterings 
of  our.  Saviour  were  fo  near  in  a  place,  and  fo  late  in  time 
that  his  wounds  were  ftill  frefh  bleeding  on  the  guilty  me- 
mories of  the  people  now  aflembled.  2.  The  prefent  mi- 
racle of  tongues,  bellowed  on  Peter,  and  his  unlearned 
companions,  did  wonderfully  make  way  for  the  word  de- 
livered. Anil,  3.  His  auditors  were  devout  men,  ver.  5. 
ignorawt  enough,  but  yet  brought  with  them  minds  faiily 
difpofed  for  information  and  conviction.  4.  The  Holy 
Si>iiit  wiought  now  extraordinarily,  by  and  with  the  word, 
and  caufcd  this  miraculous  improviment.  How  did  our 
Saviour  fullil  this  ptomife  to  his  difciples.  John  xiv.  13. 
Cre.iter  worls  than  thefc  J!.mll  ye  eia,  ivhen  I  no  to  my 
Father.  Now  was  Peter  the  d:fciple  above  his  Mailer  in 
rjcccfs:  Chrift  all  his  life  lime  was  angling  for  a  few 
fifhcs,  whilll  Peter  comes  with  his  drag-net,  and  catches 
three  thoufand  at  one  call.  2.  Thefe  three  thoufand  were 
l)ipti7,td  the  fame  day  in  which  they  were  converted,  and 
p:nbably  in  the  fame  place,  which  was  at  Jcrufalem  ;  either 
iu  the  temple,  or  in  fome  houfe,  where  the  fermon  was 
p-eaehed.  We  need  not  inqjire,  whether  the  apoilKs  did 
it  by  dipping  or  fprinkling,  both  being  lawful  ;  but  this 
may  be  faid,  it  is  hard  to  giiefs  how  fuch  a  quantity  of  wa- 
ter could  be  broii<.Tht  to  the  phice,  as  might  ferve  for  the 
decent  dipping  of  three  thoufand  perfons  in  fo  fliort  a  time. 
And,  upon  fuppofiiion  that  the  water  was  not  brought  to 
them,  but  they  went  down  to  that  ;  baptizing  fo  many  by 
dipping,  would  have  required  a  week  rather  than  a  day  to 
difpateii  it  in. 

42  And  they  continued  ftedfaftly  in  the  apoftles 


doftrine  and  fellowfliip,  and  in  breaking  of  bread, 
and  in  prayers. 

Which  words  give  us  an  account  of  the  behariour  of 
the  firll  chiillians,  particularly  in  their  religious  affcinblici 
and  of  the  way  of  worftiip,  ufed  in  the  church  of  Jerufa- 
lem,  the  true  m<ither-chutch  in  the  time  of  the  apollles. 
Where  note,  i.  The  dodriive  which  they  adhered  to,  the 
doArine  of  the  apoKles ;  that  is,  the  doilrine  delivered  by 
Chrifl,  and  taught  by  the  apollles,  and  contained  in  the 
holy  fcriptures.  This  was  the  rule  which  the  firll  chri(l"ian» 
governed  themfelves  by,  both  as  to  faith  and  manners. 
It  was  infinite  wifdom  in  God  to  infpiie  holy  men  fur 
committing  this  doftrine  to  writing,  and  not  to  leave  it  to 
the  hazardous  and  uncertain  way  of  tradition.  2.  The 
fteady  adherence  of  the  firft  chrillians  to  this  doftrinc  of 
the  apoftle  ;  They  continued  Jledfajlly  in  it;  that  is,  tliey 
were  conftant  hearers  of  it,  and  attendants  upon  it  ;  they 
received  it  not  upon  trull,  but  due  examination.  Learn 
hence,  that  religion  being  the  great  interell  and  common 
concern  of  mankind,  he  that  efpoufes  it  aright,  muft  firft 
underlland  and  examine  the  fundamental  grounds  and 
principles  of  it,  and  then  chufe  accordingly;  otherwifc  eur 
adherence  to  the  bell  religion  in  the  world,  will  rather  be 
the  refidt  of  chance  than  of  judgment  and  choice.  3. 
They  continued  ftcdfall  in  fellowfhip  :  This  may  fignify 
and  import  thiee  things:  (1.)  Their  communion  with  the 
apollles,  their  keeping  clofe  to  their  own  teachers,  in  op- 
pofition  to  fchifm,  which  is  caufclefs,  and  therefore  k 
culpable  feparation  ;  they  were  obedient  to  their  fpiiitual 
governors  and  inftruftors.  (2.)  Their  fociety  among 
themfelves,  and  communion  one  with  another ;  as  the 
communion  of  faints  in  heaven  is  a  conlidcrable  part  of  the 
happinefs  of  heaven,  fo  the  fellowdiip  of  faints  on  earth  is 
a  fort  of  heaven  upon  earth  :  the  comfort  of  oui  lives 
depends  much  upon  fociety,  but  more  upon  the  fuitablcnefs 
of  fociety.  The  primitive  faints  were  all  of  one  mind,  and 
therefore  fit  to  make  one  body.  For  though  man  loves 
company,  yet  it  is  the  company  of  thofe  he  lovesi  (3.) 
Mutual  alTillancc  which  they  gave  and  received,  a  commu- 
nication of  free  didiibution  to  the  ncccfiities  of  each  other : 
they  did  by  love  ferve  one  another,  and  parted  with  their 
pofTclIions  for  the  fuppoit  of  each  other :  this  liberality 
and  fupplying  one  another's  wants,  did  plainly  Ihew,  that 
they  clleemcd  themfelves  as  fellow-membei-s  of  the  fame 
body,  and  that  they  were  pcrfeclly  united  in  heart  and 
aft'edlion.  Note,  4.  Another  religions  office,  in  which  they 
continued  conllant,  was  breaking  of  bread  ;  that  is,  receiv- 
ing the  facrament.  So  great  and  fervent  was  the  devoliun 
of  the  firll  chrillians,  that  none  of  their  leligious  alk-mblies 
paffed,  in  which  they  did  not  maki;  this  folemn  commemo- 
ration of  our  Saviour,  and  (licw  forth  his  dialh:  looking 
upon  their  other  religious  feivice  lame  and  defcflivc  with- 
out this.  Our  Saviour's  blocd  was  dill  warm,  and  thofe 
firll  chriftians  kept  it  fo,  by  their  devout  and  ficqiicnt  re- 
membrances of  it  :  and  it  was  their  conllaiicy  in  breaking 
bread,  which  quickened  and  put  life  into  all  their  religious 
aflions :  This  fitted  them  both  for  doing  and  dying.  Their 
frequent  diinking  of  the  blood  of  Chrlll  fired  them  with 
zeal   for   (bedding    their    blood   for    Chrift.      Loid!     what 

reafon 


Chap.  iit. 


The      A  fC     T    S. 


4J7 


reafon  can  men  now  give  fur  ncgle^ing  fo  holy  and  iifcfnl 
an  inllltiition  ?  Arc  wc  above  tliefc  helps  to  a  good  life 
which  they  iifcd  ?  Have  wc  not  as  much  need  to  arm  oiir- 
fclvct  againft  fin  and  temptation  as  they  had  ?  but  the  plain 
truths,  NIen  arc  not  willhis;  to  be  fo  holy  now,  as  they  were 
then.  This  ordinance,  their  confcienccs  tell  them,  would 
eii^a^i  them  to  a  greater  ftrlftnefs  of  life  than  they  are 
willing  to  undergo.  They  mull  leave  their  fins,  wliich  they 
arc  loaih  to  pait  with  ;  they  niiifl  forgive  their  enemies, 
whom  they  had  rather  be  revenged  of;  they  mull  enter 
into  new  engagements,  whereas  they  had  rather  be  at  li- 
beity  :  So  thit  thofe  things  which  make  men  loath  to  come 
to  the  facramcnt,  arc  indee<^,  If  duly  confidercci,  tlic 
greateft  arguments  to  draw  them  thlthei  ;  and  according  to 
the  exainijle  of  tliefe  pilmitivc  chiiflians,  to  be  conilant  in 
h\-ating  of  breiul.  Note,  5.  The  lad  thing  which  they  con- 
tinued ftedfaft  and  con(tant  in,  was  prayct  ;  that  Is,  In  the 
pi'bl'V  and  ioJcmn  addrjfTes  made  to  God  In  the  religious 
af.cmblles  whereby  they  poured  out  their  fouls  to  God, 
both  In  prayer  and  fuj'pHcatlon,  and  in  praifc  and  ihaukf- 
givings.  The  public  praycisand  interccfiions  of  the  church 
of  C'htift,  are  greatly  to  be  efteemcd  by  all  chiilliaus;  tliey 
glorify  God  moll,  he  clleems  and  accepts  them  belt  ;  this 
keeps  up  a  fenfc  of  God  and  religion  in  the  world,  and 
nothing  delights  God  more  than  the  joint  prayers  and 
pralfes  of  his  people.  Pfal.  Ixxxvii.  i.  The  I.urd  lov.-lh 
the  gales  of  Zion  more  than  all  performances  in  lie  dwel/iii^'t 
of  Jacob. 

43  And  fear  came  upon  every  foul :  and  many 
wonders  and  figns  were  done  by  the  apoftles.  44 
And  all  that  believed  were  together,  and  had  all 
things  common,  45  And  fold  their  pofleffions  and 
goods,  and  parted  them  to  all  men,  as  every  man 
had  need. 

K'lle  here,  i .  .What  awful  rcfpeft  God  obliged  the  people 
of  Jerufalem  to  pay  unto  the  apoftles :  Fear  came  vj^n 
every  fjul,  at  the  fi^ht  of  thofc  '•jjondirs  and  Jigns  nvhtch  luere 
wrov^ht  by  the  ap'ijilis.  It  is  God  that  keeps  up  the  autho- 
rity and  reverence  of  his  minlllcrs  In  the  minds  of  their 
people  :  Did  not  he  hold  thefc  ftars  in  his  own  right  hand, 
liort'  foon  would  men  trample  them  under  their  feet !  2. 
An  extrao'Jinary  inftance  of  a  noble  charity  among  ihcfe 
primlllvc  chridians:  Thiy  had  all  things  common;  that  is, 
they  chofe  rather  to  part  with  their  cllates,  than  that  any 
rvf  their  brethren  fliould  want,  the  rich  very  readily  fold 
their  pr.ffefiions  and  goods  to  help  and  relieve  the  poor. 
Yet  olfiive,  1.  That  this  community  was  not  of  all  their 
goods,  but  of  that  part  only  which  every  one  did  volunta- 
rily cnnfeciate  and  devote  to  the  relief  of  the  church's 
iieceflities.  It  was  not  in  a  (IriiSl  fenfe  a  community  of 
goods  that  was  here  praitifed  ;  but,  by  all  thir.gs,  wc  are 
to  underiland  fuch  things  as  every  one  freely  laid  afide  for 
the  maintenance  of  the  poor.  2.  That  this  pra£tice  was 
only  ufed  in  Jerufalem,  in  the  beginniag  of  chrilllanlty, 
without  being  a  precedent  for  after  times  and  places.  Res 
qua  era!  teirporar'ia  neirjptatis  i^  Uteri  ariilril  non  drl-et 
in  exemplvm  Irahi,  mullo  ninus  tit  necijfaria  ollrudi.  Chrill's 
gwfpel   doth  not  dcllroy    the   moral  law  ;    the   eight    com- 


mandment Is  RtU  in  force,  which  it  could  not  b-,  if  there 
were  no  property.  Tlie  lefTon  for  your  IndruCiion,  to  he 
gathered  from  this  inllance,  is  this.  That  they  who  luve 
ability  ought  to  abound  always  in  ordinary  and  fometlmea 
extraordinary  works  of  charity:  We  mull  always  relieve 
the  faints  wantj,  as  we  are  able,  and  fometlmes,  upon  an 
extraordinary  occafion,  above  what  we  arc  well  able. 

46  And  they,  continuing  daily  with  one  accord 
in  the  temple,  and  breaking  bread  from  lioufe  to 
houfe,  did  eat  their  meat  with  gladnefs  and  fmgle- 
nefs  of  heart;  47  Prailmg  God  and  having  favour 
with  all  the  people.  And  the  Lord  added  to  the 
church  daily  fuch  as  fiiould  be  faved. 

This  chapter  concludes  with  giving  us  an  account  how 
thefe  primitive  chrlllians  fpcnt  their'  tl.ne  together  in  the 
fervice  of  God,  and  in  great  fimpllcity  and  fincerlty  amongft 
thcmfelves.  They  couinued  daily  in  the  temple;  that  is, 
at  the  uhial  time  of  prayer  they  joined  with  the  Jews  In 
their  prayers  in  the  temple:  We  mull  not  think  that 
they  preached  feimons,  and  adu.iniftered  facramcr.ti  in  the 
temple;  that  would  not  be  endured,  as  appearetli  chap.  \\'.  1. 
But  having  pei formed  their  public  devotions  daily  in  the 
temple  at  the  accuftomed  times  of  prayer  th.ert,  they  ufed 
to  refort  to  a  private  and  paitlcular  place  to  celebrate  the 
Lord's  Topper,  and  aft.rwards  took  their  ordiuaty  and 
necefiary  repall  with  gladnefs  and  finglenefs  of  heart.  And 
thus  thefe  holy  chrllHans  converfing  together  with  great 
(implicity  and  fincerity,  they  went  on  chearfully  in  llieir 
chriflian  courfe,  pralfing  God  for  what  he  had  done  for 
them  and  by  them  ;  and  their  holy  and  harmlefs  conver- 
fation  procured  them  favour  with  the  generality  of  the 
people,  who  had  not  their  heaits  pofTcned  with  the  prcju- 
dice  againft  chrilllanlty  as  the  Fharifees  had.  And  thus, 
by  the  purity  of  the  apoflles'  dodlrine,  and  the  cxciriplaiy 
piety  and  nnblameablencfs  of  their  lives,  the  Lord  daily 
added  more  and  more  converts  to  his  infant  chriflian 
church.  Learn  hence.  That  the  work  of  a  thorough  and 
faving  converlion  upon  the  hearts,  and  In  the  lives  of  men, 
is  God's  work.  It  was  not  the  mighty  rufhiiig  wind,  nor 
the  miracle  of  the  fiery  cloven  tongues,  nor  St.  Peter's 
fernion,  nor  any  of  thefe,  nor  all  of  thtfe,  tliat  did  or  coidd 
alone  pioduce  this  great  efFeft  without  God,  and  the  in- 
ternal operation  of  his  holy  Spirit.  Therefore  it  is  expre.^ily 
faid,  That  liie  Lord  added  to  the  church,  not  St.  Pete, 
not  all  the  apoftles.  Yet  note,  2.  TJiat  though  God  ami 
his  holy  fpirit  be  the  author  and  efficient  caufe,  yet  the 
preaching  of  the  gofpel,  and  an  exemplary  convcrf.iiiim 
agiteable  thereunto,  were  the  lubcrdinate  helps  and  inilri:- 
mental  means  conducing  thereunto.  They  coit/iniiJng  daily 
in  the  temple,  and  IreaLing  tread  from  hotfc  to  l.onfe,  did  tat 
their  bread  'with  gladnefs,    ^c. 

CHAP.      in. 

The  conjlitiiting  of  the  firft  gofpel-cbtirch  ii-c  had  re- 
corded in  the  former  choptcrs.  The  firjl  pcrfecution 
rafed  againjl  thai  chiireb^is  here  re! it  ted  in  this  and 
the  next  chapter.,  tcgcibcr  ivlth  the  oeecjion  of  it ; 

H  2  u'hich 


423 


The      ACTS. 


Chap.  jii. 


uhich  was  St.  Peter's  healing  of  the  lame  beggar. 
No  fooner  luas  the  primitive  church  planted,  though 
miraculoujly,  but  a  perfecution  is  Jlirred  up  againjl 
it  moji  mnlicioujly  to  root  it  up,  and  lay  it  wajlc  : 
Wherever  God  has  his  church,  the  devil  uii!  be 

Jure  tc  fit  up  his  chapel ;  not  a  chapel  of  eafe  for 
the  faints,  but  a  chapel  of  fervice  for  himfelf; 
hoping  at  once  tojlrengthen  the  walls  of  his  own 
kingdom,  and  to  raze  the  foundation  of  Chrijl's 
church,  which  yet  the  gates  of  hell  fhall  never, 

fully  nor  finally,  prevail  againft. 

NOW  Peter  and  j0hn  went  up  together  into 
the  temple  at  the  hour  of  prayer,  being  the 
ninth  hour. 

N'Jehexe,  i.  The  remaikablc  diligence  and  induftry  of 
St.  Peter  and  the  other  apoftles  in  preaching  the  gofpel  of 
Jefus  CnrilK  At  the  third  hour  of  the  day,  on  the  feall  of 
Pentccort,  that  is,  at  nine  o'clock  in  the  morning,  St.  Peter 
preached  a  fernion,  chap.  ii.  14.  which  by  the  blcfling  of 
the  holy  Spirit  accompanying  it,  converted  three  thoiifand 
foulj.  Here  at  three  o'clotk  in  tiie  afternoon  on  the  fame 
day  (as  the  learned  Dr.  Lightfoot  notes)  he  preached  a 
fccond  fermon,  which  converts  five  thoufand  more.  This 
jifFords  at  once  a  good  precedent,  and  a  good  encourage- 
ment to  the  apoflles'  fucceffois,  the  minifters  of  Chrift,  to 
the  end  of  the  world,  for  the  preaching  twice  upon  the 
Lord's  day  :  If,  in  the  room  of  tiiiee  and  five  thoufand 
fouls  we  be  inllrumental  for  the  converfion  of  one  fingle 
foul,  it  is  infinitely  woith  the  indefatig.tble  pains  and  dili- 
gence of  our  whole  lives.  2.  The  place  which  the  apoftle 
preaches  in  is  the  temple  ;  thither  the  apoflles  went,  not  to 
offer  facritice,  but  to  inform  the  Jews  that  the  law  of  fa- 
crifices  was  now  abolilhed  by  the  death  of  Chrift  ;  not  to 
communicate  with  them  in  their  antiquated  worfhip,  but 
that  they  might  have  a  larger  field  to  few  the  feed  of  the 
gofpel  in.  3.  The  circumllancc  of  time,  at  the  hour  of 
prater.  In  all  ages  lince  God  had  a  chuich  in  the  world, 
there  have  been  llaced  timet  aud  places  for  folemn  public 
woithip;  by  which  means  a  fenfe  of  God  and  religion  has 
been  preferved  and  kept  up  in  the  world,  which  otherwife 
would  Le  in  danger  of  being  loft.  The  worfhip  of  God 
in  the  clofet  will  not  do  this,  becaufe  it  is  unfeen  ;  but  Hated, 
(ulemn,  public  worfhip,  gloiifies  God  molt,  and  he  accepts 
it  beft,  Pfal.  Ixxxii.  2.  The  Lord  loveth  the  gales  of  Zion 
more  ihiin  all  the  du'ellingi  of  Jacob.  The  apoflles  tvenl  up 
together  into  the  temple  at  the  hour  of  prayer.  Sine  ftationibus 
non  ftaret  mundus. 

2  And  a  certain  man  lame  from  his  mother's 
womb  was  carried,  whom  they  laid  daily  at  the 
gate  of  the  temple  which  is  called  Beautiful,  to  aflc 
alms  of  them  that  entered  into  the  tempJe;  3  Who 
feeing  Peter  and  John  about  to  go  into  the  temple, 
aflied  an  alms.  4  And  Peter  faftening  his  eyes 
upon  him,  with  John,  faid,  Look  on  us.  5  And 
he  gave  heed  unto  them,  expecting  to  receive 
fomething  of  them. 


Obferve  here,  I.  The  condition  of  this  pcrfon.  I.  He 
was  poor,  even  to  beggary  ;  but  poverty  is  no  flgn  of  Gods 
disfavour,  nor  doth  exclude  any  from  partaking  of  the  bell 
of  blcfllngs.  He  was  burn  a  cripple,  not  lamed  by  ca- 
fualty  or  accident,  but  lame  from  his  mother's,  womb.  :;. 
He  had  continued  a  cripple  forty  years,  chap.  iv.  22.  The 
man  was  above  forty  years  old,  on  whom  this  miriicle  of  healing 
was  fhewed.  Coufequcntly  the  cure  uas  the  harder  and 
the  perfon  cured  more  credible  witnefs  againit  them  that 
cavilled  at  his  cure.  2.  Ihe  wonderful  mercy  and  good- 
nefs  of  God  towards  this  poor  cripple  ;  his  mifeiics  ?nd 
calamities,  his  lamenefs  and  powerty,  are  over-iukd  by 
God  for  good  to  him,  even  for  the  befl  good  ;  namely,  for 
bringing  him  to  the  knowledge  of  Jefus  Chtill,  and  fal»d- 
tion  by  him.  O  how  good  is  God  at  making  up  all  our 
lofTes,  and  exceeding  not  only  our  deferts,  but  our  expec- 
tations alfo !  This  poor  man  only  begged  an  alms,  God 
gives  him  his  limbs  ;  yea,  gives  him  hi;>  Sen  and  falvation 
by  him.  Thus  we  receive  of  God  daily  more  than  we 
can  either  aflc  or  think.  3.  The  apoflles  advice  to  the 
lame  man,  and  his  ready  compliance  with  that  adrice. 
Look  on  us,  fays  St.  Peter  ;  ho  doth  not  fay,  believe  on  us, 
but  loot  on  us,  and  believe  on  Chrift.  This  the  apofHe 
fpake  to  quicken  bis  attention  and  excite  his  hope.  As  if 
Peter  had  faid,  "  You  look  upon  many  others,  as  able  to 
relieve  your  necefTities  ;  now  look  on  us,  and  fee  what  we 
can  do  for  you."  Accordingly  he  faftencd  his  eyes  upon 
the  apoftles,  and  beheld  them  as  expcflant  of  relief.  Here 
note  I.  The  great  mercy  of  God  that  was  mingled  with 
this  poor  mau's  affli(flion :  though  he  was  lame,  he  was 
not  blind.  He  could  and  did  ftedfaflly  beliold  the  apoflles 
with  a  fixed  eye  both  of  body  and  mind.  2.  That  what 
the  cripple  could  do,  he  muft  and  did  do,  towards  his  o»  n 
healing  ;  he  could  not  move  a  foot,  but  he  could  fix  his 
eye.  We  are  fpiritual  cripples,  leading  under  a  moral  ini- 
potency;  being  without  Jlrength,  Rom.  v.  i.  But  God 
expefts  the  exerclfe  of  our  faculties,  help,  and  healing. 
As  the  cripple  looked  up  to  the  apoftles,  fo  may  we  look 
up  to  the  minifters  of  God;  hear  them  and  apply  to  them, 
place  ourfclves  under  the  word,  difpenfed  by  them  ;  for  he 
that  made  us  without  ourfelves,  will  never  fave  us  without 
ourfclves,  but  we  muft  work  out  our  otun  falvatitn,  Phil, 
ii.    12. 

6  Then  Peter  faid,  Silver  and  gold  ha\;e  I  none : 
but  fuch  as  1  have  give  1  thee  :  In  the  name  of  Jefus 
Chrift  of  Nazareth,  rife  up  and  walk.  7  And  he 
took  him  by  the  right  hand  and  lifted  him  up : 
and  immediately  his  feet  and  ancle-bones  re- 
ceived ftrength.  8  And  he  leaping  up,  ftood, 
and  walked,  and  entered  with  them  into  the 
temple,  walking,  and  leaping,  and  praifing 
God. 

Note  here,  I.  The  poverty  of  this  great  apoftle  5t.  Peter 
and  his  holy  contempt  of  the  world  ;  filver  and  gold  he  had 
none;  his  pretended  fucceffor  the  pope  upon  his  eledlion 
fays  the  fame  ;  but  with  as  little  Imcerity  as  he  fays,  Nolo 
epifcopari :  The  apoftles  poverty  was  real,  not  fiftitious. 
The  holicft,    the    wifeft,   and    bell    men,    are    feldom    the 

wealthieft. 


Chap.  n. 


The       A     C     T     S. 


429 


wealtliiell.  Si/ver  and  giild  hpvf  I  none,  but  fiich  as  I  have 
I  give  :  As  if  lie  hail  faid,  "1  liavc  no  money  to  give  ihec 
bill  that  xvliicli  is  better  than  money :  I  have  received 
power  fiom  Chrill  to  cure  and  heal  difcares,  and  having 
received  it  freely,  I  will  give  it  freely  :  Therefore,  i«  the 
name  of  Jefui ;  that  is,  by  the  power  of  Jefiis,  whom  in 
Ciintcmpt  you  call  Jefut  of  Nazareth,  be  healed,  ri!e  up 
and  vi^lk."  2.  '1  he  nature  of  the  miracle  here  wi ought  ; 
it  was,  (1.)  Public  and  open,  not  done  in  a  corntr,  but 
before  all  the  peu))lc  at  a  public  time,  (Pentecoft)  and  at  a 
public  phice  (the  gates  of  the  temple).  The  mir.itles, 
that  is,  the  lying  wondcis  wrought  in  the  church  of  Rome, 
will  not  bear  the  light.  Miracles  by  them  are  motl  pre- 
tended to,  where  people  are  moll  ignorant,  and  a  dark  fhop 
is  fitted  for  their  falfe  wares.  2.  Inftantaneons  and  fudden  ; 
immediately  his  feet  and  ancle  hones  received  flrenglh.  This 
evidently  fliewed  it  to  be  God's  work,  he  was  perfectly 
cured,  and  inllantly  cured,  though  he  was  lame  fiom  his 
birth,  and  had  continued  lame  above  forty  yeais.  All 
things  aie  eafy,  yea,  equally  eafy,  to  an  almighty  power: 
If  God  fpeaks  but  the  word,  the  lame  Jl:all  leap  as  an  hart ! 
Ifa.  XXXV.  6,  Note  3.  The  humility  and  faith  of  this 
great  apollle  difcovered  in  the  manner  of  the  cure  ;  his 
Immility,  is  not  dlfdaining  to  touch  and  take  hold  of,  and 
lift  up  his  poor  cripple  from  the  ground  ;  his  faith  in  being 
fully  perfuaded  of  CKi ill's  prelence,  relying  on  his  power, 
and  depending  upon  his  promife,  Maik  xvi.  i8.  They 
fliall  lay  hands  on  the  fick,  asd  they  fhall  recover.  The 
apoftlcs  had  not  a  power  at  their  pleafnre  to  work  mira- 
cles ;  but  when  God  plcafcd  to  work  them,  he  made  it 
known  to  them  by  infpiration,  and  put  them  upon  it.  4. 
How  the  poor  cripple  pioufly  afcribes  the  praife  of  this  mira- 
cle to  Gcd  only  j  He  leaped  and  pratfed  God,  not  the 
apoftles.  No  inllrument  mull  rob  God  of  his  glory  ;  wc 
may  pay  and  gratify  the  meflcnger,  but  mull  return  our 
prime  and  principal  thanks  to  our  benefadlor.  No  doubt 
the  cripple  returned  thanks  to  the  apoltlc,  but  his  prayers 
unto  God  only.  To  conceal  God's  mercies  is  ingratitude  ; 
to  attribute  them  to  feconJ  caufcs  is  facrilege. 

9.  And  the  people  faw  him  walking  and  praif- 
ing  God.  10  And  they  knew  that  it  was  he  which 
fat  for  alms  at  the  beautiful  gate  of  the  temple:  and 
they  were  filled  with  wonder andamazement  atthat 
which  had  happened  un*-o  him.  1 1.  And  as  the 
lame  man  which  was  healed  held  Peter  and  John, 
all  the  people  ran  together  unto  them  in  the  Porch 
that  is  called  Solomon's  greatly  wondering.  1 2  ^ 
And  when  Peter  faw  it,  he  anfwered  unto  the  people 
Ye  men  of  IlVael,  why  marvel  ye  at  this  ?  or  why 
look  ye  fo  earneftly  on  us,  as  though  by  our  own 
power  or  holinefs  we  had  made  this  man  to  walk? 

Note  here,  i.  As  foon  as  ever  the  poor  cripple  received 
ftrength,  all  the  people  beheld  liim  prailing  and  blcfTing 
God.  Learn  thence,  that  the  very  (iril  appearances  of 
the  power  and  mercy  of  God  towards  ourfelves  or  any  of 
ours,  ftiould  put  us  upon  the  works  of  praife  and  rejoicing. 
Wc  truly  fay,  "  Better  late  than  never ;"  but  it  is  bell  to 


be  early  in  every  good  work,  efpeeially  in  the  nobleft  and 
moll  angelical  woik;  namely,  that  of  thankfgiving,  and 
praife.  My  voice  Jhalt  thou  hear,  fays  Dawd,  betimes  in  the 
morning;  my  praying  voice,  my  praifing  voice.  2.  The 
i.ifluence  and  effedt  that  this  miracle  lud  upon  llie  minds 
of  the  mwliitude ;  it  occalioned  wonder,  but  did  not  pro- 
duce faith.  They  'wondered,  but  not  believed.  MiracK* 
will  coiifiim  faith,  but  not  alone  beget  it.  The  Spirit's 
extraordinary  works  may  produce  allonifliment  ;  but  it  is 
the  work  of  the  Spirit  tliat  mull  produce  faith.  3.  How 
the  apollle  abafelh  himfelf  and  his  fellow  difciple,  th.Tt  he 
might  exalt  Chrill;  he  will  not  fuflPer  the  leall  pait  of  the 
praife  and  glory  of  this  miiacle  to  flick  to  their  own  lingers, 
but  gives  it  all  to  Chritl  ;  Think  not  that  we  by  our  o'wn 
power  and  hdinefs  have  made  this  man  l»  walk.  The  Jews 
had  a  conceit,  that  extraordinary  holinefs  would  enable  a 
man  to  work  miracles:  The  apclUe  dtrjles  it:  For  though 
there  be  a  great  difference  betwixt  miraculous  faith  and 
julllfying  failh,  yet  true  jullifying  faith  has  a  miracle  in  it, 
though  not  fo  obvious  to  fenfe,  requiiing  the  fame  power 
to  work  it  in  us,  which  raifed  up  Chi  ill  from  the  dead, 
Eph.  i.  11,  Learn  hence.  That  Chrill's  power,  not  his 
apodles'  holinefs,  was  the  canfe  of  all  the  miracles  that 
were  wrought  by  them.  Why  look  ye  fo  earneflly  upon  us, 
ns  though  by  our  holinefs  we  had  made  this  men  to  walk  ? 
Through  faith  in  his  neime,  is  this  man  made  flrcng,   ver.  16. 

13  The  God  of  Abraham,  and  of  Ifaac,  and  of 
Jacob,  the  God  of  our  fathers,  hath  glorified  his 
Son  Jefus ;  whom  ye  delivered  up,  and  denied  him 
in  the  prefence  of\ilate,  when  he  was  determined 
to  let  him  go.  14  But  ye  denied  the  Holy  One, 
and  the  Juft  and  defired  a  murderer  to  be  granted 
unto  you  :  1 5  And  killed  the  prince  of  Life,  whom 
God  hath  raifed  from  the  dead ;  whereof  we  are 
witnefles.  16  And  his  name  through  faith  in  hi.s 
name  hath  made  this  man  ftrong,  whom  ye  fee  and 
know:  yea,  the  faith  which  is  by  him  hath  given 
him  this  perfed  foundnefs  in  the  prefence  01  you 
all. 

Note  hire,  I.  How  St.  Peter  lays  hold  upon  this  oppor- 
tunity when  the  people  are  gathered  together  to  gaze  upon 
the  lame  beggar,  to  preach  a  fecond  awakening  lermon  to 
the  Jews;  in  which  he  rebukes  them  fmaitly  for  their 
curfed  contempt  of  Chrill,  and  the  lioiiible  indignities  of- 
fered to  him  (i.)  They  denied  him,  aUiough  he  was  an 
holy  and  jull  One.  (2.)  They  delivered  him  up  to  Pilate 
when  he  was  inclined  to  let  him  go.  3.  They  preferred 
Barrabbas,  the  worll  of  men,  and  a  murderer,  before  Jefus 
the  bell  of  men,  and  a  Saviour.  4.  They  murthered 
the  Mcflias,  called  the  Prince  of  Life,  becaufe  he  came  to 
bring  life  into  the  worl  i.  Where  note.  That  though  pro- 
bably none  of  the  Jews  then  and  there  prcfent,  did  actually 
nail  Chrill  unto  his  crofs,  yet  they  having  given  their  con- 
fcnt  unto  it,  they  are  charged  with  killing  the  Lord  of  Life. 
A  plenary  and  full  confent  to  the  fins  of  others,  make  us 
deeply  guilty  of  other  fins:  Ver.  15.  Te  deli'cered  up  and 
denied  the  Holy  One ;  Te  ,':ave  crucif.cd  the  Lord  of  Life. 
2.  How  St.   Peter  afcribes  the  whole  of  this  miracle  to  the 

power 


430 


The 


A     C     T     S. 


CitAP.  nj. 


power  fif  faltli  ;  vfr.  I^J.  Thriugh  fa'ilh  in  his  namf,  an:! 
thr  fa'ilh  tvl'irh  is  by  him,  hath  ^ii<en  this  mnn  prrffH  found- 
vrfi  in  thf  prrftnre  of  you  all.  Fiiilli  i~.  twice  named  in  this 
ons  veiTc,  liccaiifc  of  (he  apodlcs  faith  in  working  tho 
miracle,  ant!  tlie  cripples  faiili  in  receiving  of  it,  fays  Dr. 
I.iglitfoot:  But  qiicttiunlcfs,  it  was  chiefly  the  apodles 
faith  :  for  the  laire  man  (hewed  no  faith  in  Chrill  before 
he  was  healed  :  lie  expt-fted  an  alms,  but  little  thought  of 
vcccivii'g  the  life  of  his  limbs;  but  the  apodic  firmly  rely- 
ing on  the  power  and  promife  of  Chrill  for  healinj,  did 
!)clieve  that  Chrill  could  and  wiuiUi  help  and  heal  him. 
I.ritrn  hertce,  That  as  it  is  the  property  and  prerogative  of 
Oodlodo  the  grcit  things,  it  is  t!ie  duty  and  property  of 
faith  to  expect  great  things  from  God  ;  great  cxpcdations 
from  God  hononi  the  gieatncfs  of  God:  W'e  dirtionoMr 
CJod  as  mucii,  or  more,  when  we  believe  little,  as  when 
we  do  little.  A  grc  t  God  and  a  fm:dl  faith  fiiit  not  well 
together;  accordingly  St.  Pttci  here,  knowing  the  all- 
fiifRciency  of  Chrill's  power,  exerts  ilrength  of  faith,  and 
through  laitii  in  the  name  u(  Clirill,  makes  this  man  whole. 

17  And  now,  brethren,  I  wot  rhat  through  ig- 
rorance  ye  did  it,  as  did  alio  your  rulers.  1 8  But 
thofc  things  which  God  before  had  Ihewed  by  the 
mouth  of  all  his  prophets  that  Chrift  Ihould  fuii'er, 
he  hath  fo  fulfilled. 

Olfcrve  here,  i.  How  csrcful  the  apoflle  was,  not  to 
drive  ihofe  murderers  of  Chrift,  <{and  coiifcqueiilly  the 
worll  of  men)  to  defpair,  but  to  dr^  them  to  repentance  ; 
in  order  to  which,  i.  He  mitigates  their  fin,  imputing  it 
rather  to  ignorance  and  .blind  zeal,  than  to  malice,  (a.) 
He  is  fo  charitable  as  to  impute  it  to  the  ignorance  of  tlie 
Pharifces  their  rulers  alfo.  (3.)  He  calls  them  brethren, 
ihough  guilty  of  fo  great  a  miftake  in  their  judgment,  and 
fault  in  their  praftice.  Noiv  brethren,  1  wot  that  through 
i^norawe  \e  did  it,  as  did  alfo  your  rulers.  Learn  tlrence, 
That  God  ufcd  the  ignorance  of  fome,  and  malice  of  others, 
for  his  own  glorious  ends,  in  accomplilhing  the  foreor- 
dained and  foretold  death  of  our  Redeemer.  2.  St.  Peter 
acquaints  them,  to  keep  them  from  defpair,  that  God  hath 
decictd  the  rufTerings  of  Chrift  for  man,  and  by  his  pro- 
phets foietold  them,  who,  as  they  fpake  by  one  Spirit,  did 
all  fpcnk  the  fame  things,  as  if  they  had  all  fpoken  out  of 
<mc  mouth.  So  that  what  the  Jews  did,  lie  tells  them, 
was,  though  unknown  to  thtm,  a  fulfilling  of  ancient  pro- 
phecies and  protnifes  for  man's  redemption.  7hofe  thinj^s 
ivhich  God  bad  before  Jhetved  by  the  mouth  of  all  his  prophds 
that  Chrtp  fhould  fujf:r,  he  hath  noiv  fulfilled.  The  death 
and  fulTtrings  of  Chrill,  with  all  the  circumllances  relating 
thereunto,  were  all  ordained  by  God,  and  foretold  by  the 
prophets ;  which  tho'igh  it  doth  not  cxcufe  his  murderers 
from  tlie  guilt  ot  a  dreadful  lin  ;  yet  may  be  improved  as 
an  argument  to  keep  them  from  defpair.  What  God  Irfore 
ha^Jlieiued,  he  hath  novj  fulfilled. 

19  ^Repent  yc  therefore,  and  be  converted,  that 
your  fins  may  be  blotted  out,  when  the  times  ol  re- 
frefiiing  fliall  come  from  the  prefence  of  the  Lord. 

The  apoftle,   like   a  wife  pliyfitian,   having  difcovered  to 


the  Jcwj  the  daiYfjer  of  their^ifeafe  in  the  foregoing  veifes, 
now  dirc^ls  tliem  to  the  only  effeftiial  remedy,  viz.  Re- 
pentance: Rejienl,  and  be  converted:  that  is,  repent  of  your 
rejcfting  Jefus  Clirill,  and  be  converted  to  true  chiillianity. 
To  repent,  doth  denote  a  change  of  the  mind  and  judg- 
ment ;  and  to  be  converted,  a  change  in  the  life  and  con- 
verfation.  The  exhortation  doth  denote  onr  duty,  and 
fnppofes  our  ability  alfo,  by  the  affillance  of  that  grace, 
whicli  will  never  be  wanting  to  lliice»c  endeavouis.  They 
were  fiibjetts  recipient  of  that  t<is  gratit  verlieordia  as  St. 
Aullin  calls  it,  "  The  heart  changing  power  of  the  grace 
of  God,"  which  could  and  did  enable  them  to  convert 
and  turn  to  God.  Note  farther,  How  this  duty  of  re- 
pentance is  urged  from  the  effect  and  fruit,  and  profitalile 
confaqucnce  of  it.  1.  Tour  fins  finll  he  Uolled  r,„t,  a  meta- 
phor taken  fiom  the  creditors  which  have  the  books  of 
accounts  in  which  all  debts  and  reckonings  are  fet  do«-n. 
2.  The  times  of  xefrefhin^  fhall  come  from  the  prefmre  of  the 
Lord :  by  which  fome  underlland  more  generally  the  times 
of  the  gofpel,  otheis  more  particularly  under  Hand  it  of  the 
time  of  Jeiufalem's  dellriiclion  ;  as  if  St.  Petei  had  f.nid, 
"  Know,  O  my  brethren,  that  the  time  of  Chiift's  coRitng 
to  Jerufalem  to  execute  vengeance  on  his  murderers,  is 
now  at  hand  I  Repent  therefore  fpcedily  of  what  von  have 
done,  that  thofe  dreadful  days  to  his  enemies,  may  be  days 
of  refrelhmcrit  to  you."  But  the  Jays  of  tefrefhment  are 
thought  by  moll  to  fignify  the  day  of  judgment,  which  will 
be  a  day  of  refrefliing  to  all  penitent  finncs ;  becanfc 
they  fliall  there  enjoy  a  complete  and  full  ahfolutiirn  from 
all  their  fins.  Note  here,  i.  That  almighty  God  has  his 
book  of  remembrance,  in  which  he  writes  down  all  the 
fins  which  every  perfon  commits,  in  order  to  their  accufa- 
tion  and  charge.  2.  That  it  is  the  great  wifdom,  intcrell 
and  duty  of  every  perfon,  to  take  care  that  he  gets  his  (in» 
now  blotted  out  of  God's  debt  book,  as  he  ever  hopes  that 
the  reckoning  day  may  be  a  day  of  refrefhing  to  him.  3. 
That  without  repentance,  converfion,  and  turning  unto 
God,  there  will  he  no  forgivenefs,  comfort,  or  rcfrefhmcnt 
from  him.  R.pcnl,  that  your  fins  may  be  blotted  out,  when 
the  times  of  refrefhment  fliall  come.  4.  That  a  complete 
abfolution  and  full  difcliarge  from  all  lin  is  not  yet  enjoyed 
till  the  day  of  judgment.  We  are  in  this  life  continually 
fubjedl  to  new  fins ;  and  confcqiiently  are  dally  coiitiaft- 
ing  new  guilt,  whereby  aiifc  new  fears  ;  fo  that  a  foul 
has-iiot  a  full  lell  till  the  final  abfolution  be  pronounced  at 
that  folemn  day. 

20  And  he  fliall  fend  Jefus  Chrift,  which  before 
was  preached  unto  you  :  2  i  Whom  the  heaven 
muft  receive  until  the  time  of  reftitution  of  all 
things,  which  God  hath  fpoken  by  the  mouth  of 
all  his  holy  prophets  fince  the  world  began. 

Here  St.  Peter  enforces  his  exhort-itlon  to  repentance 
with  a  llrong  motive ;  namely,  the  certainty  of  Chriil'ii 
coming  to  judge  the  world.  God  fhidl  fnd  ^efus,  thii 
Jefus  whom  ue  preach  to  you,  vifibly,  tojultify  and  glorify 
all  penitent  and  pardoned  finncrs.  whom  yet  the  heaven 
muft  contain  till  the  refhiution  if  all  things ;  that  is.  to  the 
cud   of    the   world,    when    the    whole   c;cdt!on    which    now 

groanetli 


Chap.  in. 


The       ACT     S. 


43 « 


groaneth  will  be  delivered,  and  mnn  patticularly  rcrtorcd 
to  God,  to  himrdf,  and  to  a  blcflcJ  immortality.  Learn 
hence,  That  Clnill,  being  afcended  into  lieavcn  in  our  hu- 
man nature,  fhall  abide  and  contiuue  there  until  the  lelli- 
tution  of  all  things,  and  his  corporal  prefence  here  on  earth 
is  not  to  be  expcdrd,  until  he  has  put  all  his  enemies  un- 
der his  feet.  Now  if  his  body  be,  and  mult  continue  iu 
heaven,  furely  then  it  is  not  in  the  facrament,  as  the  Pa- 
pills  dream  ;  who  afcribc  to  Chrill's  human  naluvc  the 
property  of  a  Godhead  ;  namely,  to  be  in  ten  thouCand 
places  at  one  and  the  fame  time,  contrary  to  the  nature  of 
an  human  body.  If  the  heavens  mud  contain  Chrill,  Clirill 
mull  be  contained  in  heaven,  and  then  his  ptcfence  in  the 
facrament  doth  not  draw  him  from  heaven  ;  his  bodily 
picfence  is  in  heaven,  hi&fpiritual  prticncc  with  his  people  in 
the  factament. 

22  For- Mofes  truly  faid  unto  the  fathers,  A 
proplict  flVall  the  Lord  your  God  raife  up  unto 
you  of  your  brethren,  like  unto  me  ;  him  fhall  ye 
hear  in  all  things  whatfoever  he  fhall  fay  unto  you. 
23  i^nd  it  fliall  come  to  pafs,  that  every  foul  which 
will  not  hear  that  prophet,  (kUl  be  dellroyed  from 
among  the  people. 

Thefe  words  are  recorded,  Deut.  xviii.  15.  and  hereby 
St.  Peter  pertinently  applied  unto  Chrill,  to  convince  the 
luibclieving  Jews,  that  he  is  the  true  and  only  Mefiiah, 
the  great  Prophet  and  Teacher  of  his  church,  whofe  doc- 
trine it  wai  highly  dangerous  to  condemn,  though  out  of 
the  mouth  of  fuch  contemptible  pi-rfons  as  he  and  St. 
John  appeared  to  be  unto  them.  Where  note,  i.  Chrift 
according  to  his  prophetic  office  is  Jrgcly  defcribed,  and 
that  three  v,i,  i.  By  his  title,  a  prophet;  one  that  by 
his  office  is  to  declare  the  whole  will  of  God  to  man.  2. 
By  his  type,  a  prophet  like  unto  Mofes  ;  one  that  went 
between  God  and  the  people  as  Mofes  did  ;  carrying  God's 
mind  to  them,  and  rtturniivg  their  mind  to  God.  As 
Mofes  confirmed  his  .'oarine  by  miracles,  fo  did  Chrift. 
As  Mofes  brought  Iliael  out  of  litetal  Egypt,  fo  Chrift 
brings  us  out  of  fpiritual  Egypt,  whereof  the  Egyptian! 
bondage  was  a  figure.  3.  By  his  ftock  and  oiiginal,  from 
which  according  to  the  flefli  he  fprang  :  /  iL-'itl  raife  him  up 
from  among  tfiy  brethren.  Chtilt  honoured  the  nation  of 
the  jews,  ind  the  tribe  of  Judah  with  his  n^ivity.  Thus 
this  great  prophet  is  dtTciibed.  Note  2.  A  ftrid  injnnc> 
tion  to  hear  and  obey  this  great  prophet  ;  hear  him  only,. 
hesr  him  nniverf;,lly.  The  word  (him)  is  to  be  unde'r- 
jhiiij  txclufively,  liLm  and  none  but  him  ;  that  is,  in  the 
Lime  manner  that  we  hear  him  ;  for  his  own  authori- 
ty's Lke:  his  niinifltis  for  his  fake,  as  fpeaking  from  him 
and  in  his  name  :  And  we  muft  hear  him  uiiiverfally,  in. 
all  things;  every  command  is  to  be  obeyed,  none  to  be 
ililputed,  be  the  duly  commaiided  never  fo  dilTicuh,  and 
t!ic  fill  forbidden  never  fo  tempting.  ^.  A  fevere  com- 
ininlation.  The  foul  that  m!l  ml  huir  Jhall  he  cut  off;  that 
IS,  God  wiir  fevcK-Iy  revenge  himfclf  upon  the  iluLborn. 
and  difobedient.  /.Mrn  hence,  I.  That  the  Lord  leuis 
Chilli  is  conftituted  and  appointed  by  God  to  be  the  great 
Prophet  and  Teacher  of  his  chuich  :  He  reveals  the  will 
of  God    peifcdly,   powerfully,   perfuafivcly,    plainly,    and 


Infalliably.  2.  That  it  ift  the  duty  of  alt  to  hear  and  obey 
the  voice  of  (his  great  Prophet,  and  this  under  the  penalty 
of  eternal  deftrudion  :  Every  foul  that  -will  not  biot-  that  pra- 
fbel,  Jhall  Lc  ilejlroyed  frcm  the  people. 

25  Yea,  and  all  the  prophets  from  Samuel,  and 
thole  that  follow  after,  as  many  as  have  fpoken, 
have  likewife  foretold  of  thefe  days. 

That  is,  "  All  the  prophets  from  Mofes  to  vSamnef,  afltf 
paiticularly  Ifaiah  the  evangelical  prophet,  did  forctcl  the 
coming  and  kingdom  of  the  Mcllias,  the  fpccial  mercies 
to  them  that  believe  on  him,  and  the  deftruftion  of  tliofe 
that  rejed  him."  MTiere  note.  That  Samuel  is  mentioned 
as  the  fnft  prophet  between  them,  bccaufc  he  was  the 
fiift  prophet  after  Mofes  that  wrote  his  prophecy,  and 
firft  erefted  the  fchools  of  the  prophets.  Learn  hence. 
That  Chrill  was  the  fum  of  the  law,  as  well  as  the  fab- 
ftance  of  the  gofpel,  all  the  legal  facrifices  pointed  at  him 
all  the  prophets  prophcfied  of  him,  arid  received  the  com- 
pletion in  him.  He  was  Abel's  fatrifice,  Ifaac's  lam, 
Ilaiah's  Emmanuel,  Daiiiel's  Holy  one,  Zachary's  Branch, 
and  Malaclii's  Angel. 

25  Ye  are  the  children  of  the  prophets,  and  of 
the  covenant  which  God  made  with  our  fathers, 
faying  unto  Abraham,  and  in  thy  feed  fhall  all  the 
kindreds  of  theeaith  be  blefTed. 

Still  note.  How  fwcctly  St.  Peter  invites  and  encourages 
thele.  murderers  of  Chrift  to  repentance  ;  the  worft  of  men 
mull  neither  be  driven  to  dcfpair,  nor  be  too  haftily  de- 
fpaired  of.  He  tells  them,  they  were  of  the  pofteiity  of 
Abraham,  Ifaac,  and  Jacob,  with  whom  God  tnft  entered 
into  covenant,  and  alfo  children  of  th-  prophets  ;  that  is, 
the  people  to  whom  God  primarily  and  chiefly  fcnt  the 
prophets.  So  great  were  the  prerogatives  of  the  Jews,  tha'. 
they  aic  called  the  children  of  the  prophets,  children  of 
the  promife,  children  of  the  covenant,  children  of  the 
kingdom..  But  the  higher  a  people  are  exalted  by  fpiritual 
privileges,   the  lower  they  fall  if  lUcy  mifcarry, 

26  Unto  you  firft,  God  having  raifed  up  his 
Son  Jefus  j  fent  him  to  blefs  you,  in  turning  away 
every  one  of  you  from  his  iniquities. 

Here  no/<-,  i.  That  the  offer  of  Jefus  Chrill,  and  eternal 
falvation  by  him,  was  firllmadc  to  the'  people  of  the  Jew.-., 
bccaufe  they  were  the  children  of  the  covenant ;  that  is,  the 
only  people  in  vifibie  communion  v-ith  God  throughout 
the  whole  world.  2.  The  benefit  offered  ;  God's  Son  is 
raifed  up;  that  is,  either,  1.  AuthoiifcJ,  confecrated, 
and  appointed  to  be  a  Saviour;  or,  2.  Kaifcd  fiom  the- 
giave.  You  crucified  him  with  wicked  hands;  but  be- 
h.jld  the  divine  clemency  :  He  is  firll  offered  to  you  his 
cruciliets;  God  has  fent  his  Son,  in  the  preaching  of  the 
giifpd  firft  to  you  ;  and  this  not  to  take  vengeance  on  you, 
but  to  blefs  you:  He  beifig  the  great  High  Piicft,  bleffee 
youauthomiveiy  and  effcdually  ;  and  the  bleffing  he  dif- 
pcnfes  is  uot  a  temporal  bleffing  as   you  cxpcdcd  a  pompous 

Mefiiah, 


432 


The      ACTS. 


Chap.  iv. 


Mefliah,  a  Tfciilai-  kingdom,  but  fpliitnal,  in  turning  fouls 
from  fin  to  God  :  He  offers  to  bicfs  you  by  turning  every 
one  of  you  from  ycur  iniquities.  Learn  hence,  I.  'Ihat 
it  is  Chrill's  proper  work  to  turn  liureis  from  their  ini- 
quities. Oil!  that  we  could  all  fulifctve  Chilli  in  that 
jjreat  work!  He  i»  the  piintipal  agent;  let  us  be  fubor- 
diiiatc  inftruments,  by  piactihng  holinefs  ourfelvcs,  and 
piomoting  holinefs  iu^^hcis.  2.  That  to  be  turned  by 
Chrill  from  our  inimnWs,  is  the  grcatell  blclfing  we  can 
receive  from  him;  hrcaufe  it  is  a  fpiiitual  blilTing,  a  fun- 
danuntul  blcffinji,  a  coniprthinfive  blcfTing,  an  endearing 
bltding,  ail  uiiiverf.il  blcfjing. 

CHAP.       I\'. 

The  foregoing  'chapter  gave  us  an  account  of  a  mira- 
culous cure  wrought  by  the  apofths  upon  a  cripple 
ihat  ivas  lame  from  his  birth.  "This  chapter  ac- 
quaints us  ho^M  exceedingly  the  governors  both  in 
church  andjiate  zvere  ojf'en'ded  and  enraged  thereat, 
iofuch  a  degree,  ihat  they  imprifon  the  apnfiles,  and 
raife  a  pcrfecution  agaitiji  the  church;  which  yet 
God  over  ruksfor  his  oivn  glory,  and  his  churches 
increafe.  This  infant  gofple  church  in  the  time  of 
the  apojlles, being  like  unto  the  infant  Jeivijh  church 
in  Kgypt  in  the  days  (5/"Mofes,  the  more  the  church 
•was  mole  (led,  the  more  Jhe  multiplied  ;  the  more 
they  were  oppnfjfld,  the  more  they  increafed. 

AND  as  they  fpake  unto  the  people,  the  priefts 
and  the  captain  ot  the  temple,  and  the  Sad- 
duceescarae  upon  them,  2.  Being  grieved  that  they 
taught  the  people,  and  preached  through  Jcfus  the 
refurredtion  from  the  dead.  3.  And  they  laid  hands  ■ 
on  them  and  put  them  in  hold  until  the  next  day, 
for  it  was  now  even  tide.  4.  Ilowbeit  many  of 
them  which  heard  the  word  believed  ;  and  the 
number  of  the  men  was  about  five  thoufand. 

AW  here,  l.  How  the  gpttftles  preaching  to,  and  inflruft- 
ing  the  people,  iliis  uptrns  devil's  rage,  and  brings  upon 
themfelvcs  a  fevcre  pcrfecution  :  Well  might  Luiher  fay, 
^liil  ijl  cvangclium  prxil'.care,  nifi  in  r.os  J'urorcm  tliaboll 
iierivaic  ?  "  At  the  preaching  of  the  gafpel  the  gates  of 
Satan's  prifon  fly  open,  and  the  walls  of  his  kingdom  are 
fliaken  ;  he  linds  himfelf  in  danger  of  loofing  his  power." 
No  wonder  then  that  he  raifes  all  the  powers  of  hell,  and 
rtirs  up  all  his  inftrirf^iits  on  earth  to  Hop  the  mouths  of 
the  preachers  of  the  gofpcl.  2.  The  perfons  by  whom, 
and  the  caufe  for  which,  this  pcrfecution  was  now  liiired 
up  againll  the  apolHes  !  namely,  the  JewilTi  priells,  the 
(ieiuile  Captain,  and  the  fottifh  Saddiicccs :  /Is  they  fpahe 
tl't  cttplatn  »f  the  temple,  the  priejls  and  SaJtIncces  came  upon 
them.  TItefe  weie  dillind  perfons,  and  they  were  Uit- 
fcicntly  diHaded  ;  the  captain,  who  was  placed  with  the 
band  of  foldicrs  near  the  temple  to  guard  it,  was  olfcnded 
fui  fear  of  a  timiult  from  fuch  a  vail  appcaiance  of  people 
-!-,  .-..ini-  tj   fee   the   itcoverfd  crijjple.     'I'he  yiWry^/  were  of- 


fended, becaufe  the  apnftlM,  being  private  men,  went  about 
publicly    to    teach   and   inllruA    thij  people,    not    confider- 
ing  the  extraordinary   call  the  apodles  had.      The  SadJucees 
were    difpleafed,    becaufe    they    preached    the    refurreftion 
from    the  dead,    (a  doctrine   which  they   denied)    and  be- 
caufe   they  preached   through    Jelus   the   rcfurreCtion   from 
the  dead  :  that  is,  through  the  power  and  efficacy  of  Jefus : 
Aflerling  Chrill  to  be  both  the  efficient  and  alfo  the  exem- 
plary caule  of  th*  refunedtion  ;  and  the  inferring  from  Chrids 
vefurreclion,    that   all   his   followers   (hould  i  ile   with   him, 
and  like  unto  him.     3.   How  far  God  fuffcred  thefe  perfe- 
cutors   and   this   perfecntion   to   proceed  :    They  laid  hands 
upon   them  and  put    them    in   hold.      How    ealily    might    thii 
band  of  foldieis   have  taken  away  the   lives,  as  well  as  im- 
prifoned   the   bodies  of    the   apoflle  !     But   God   reftiained 
them,  and  led  on   the  apollles  to  their  fuPrcriiig   gradually  ; 
they  were  yet    but    young   p'lpils  in   Chrid's   fthool ;   theic- 
fore  they  Ihall   not  have  trialo  beyond   their  (Irength.      Gid 
will  not  call  his  fervants  to  a  martyr's  fire,  till  he  Iras   firlt 
endued   them   with   a  martyr's   faiih ;   for   this   leafon  God 
fuffeicd  not   the    itorm  of  pcrfecution   to  bieak  forth    with 
over-much  violence  upon    this  new    planted   cht.rch  at    fiill, 
4.  What   was  the  event   of  that  violence    which   was  now 
offered  to  the  apollles  ;  God  over  ruled   it  for   his  ihurch'K 
advantage,  and  a  wonderful  im-reafc,   by  a  new  addition  of 
five    thoufand    more    fouls    added     to    it.       O     wonderful 
draught  of  filh  at  the  fecond  calling  out  of  the  golpcl  net  I 
Thele  fifhermen,  Peter  and  John,  now  became,   by  the  help 
of  the  Holy  Spirit,  frflicrs  ol  men,  according  to  their  Maf- 
ter's  prediAioM,   Matt.  iv.    19.   Folloiu  me,  and  I   loill  male 
you  JtJIjers  of  men.       Many   -which  heard  the   ^vcrd  IJiei'ed, 
and  the    numler   of  them   ivas   about  Jive    thoufand,    ver.    4. 
This  infant  church  flourifhed  the  more  by  the  frownings  of 
men    upon    her.      Plures   ejicimur,    quoties   metimur,    ah  itlis, 
Tertidl.     "  Like  a  green  meadow,  which   the  oftener  it  is 
mowed,  fprings  the  fafter,  and  becomes  the  thicker." 

5  •[[  And  it  came  to  pafs  on  the  morrow,  that 
their  rulers  and  elders  and  fcribes,  6.  And  Annas 
the  high  prieft,  and  Caiaphas,  and  John,  and  Alex- 
ander, and  as  many  as  were  of  the  kindred  of  the 
high  prieft,  were  gathered  together  at  Jerufalem.  7 
And  when  they  had  fet  them  in  the  midft,  they 
afked,  by  what  power  or  by  what  name  have  ye 
done  this  ?  8  Then  Peter  filled  with  the  Holy 
Ghoft,  faid  unto  them.  Ye  rulers  of  the  people,  and 
elders  of  Ifrael,  9  If  we  this  day  be  examined  of 
the  good  deed  done  to  the  impotent  man,  by  what 
means  he  is  made  whole  ;  i  o  Be  it  known  unto 
you  all,  and  to  all  the  people  of  Ifrael,  that  by  the 
name  of  Jefus  Chrill  of  Nazareth,  whom  ye  cruci- 
fied, whom  God  raifed  from  the  dead, even  by  him 
doth  this  man  (land  here  before  you  whole.  1 1 
This  is  the  (lone  which  was  fet  at  nought  of  you 
builders,  which  is  become  the  head  of  the  corner. 

Here  olferre,  I.  What  a  combined  force  did  unite  and 
join  together  of  rulers,  fcribei,  elders,  high  priefls,  high 
priejl'a  kimlnd,  and  who  not  ?  They  all,  though  of  different 

intcicUt 


Chap.  iv. 


The      ACTS. 


4.35 


intcrcrts,  yet  hold  together  as  one,  to  cxMnguidi  and  put 
out  the  light  of  the  gofpel,  as  foon  as  it  bee;:in  to  (liine  forth. 
Need  vveWondcr  that  the  devil  ftriiggkd  fo  hard  at  the 
dawiiinf  of  the  reformation  to  blow  cut  the  light  of  the 
gofptl .  when  we  C'^nfider  vhat  cpp-  fition  he  difcovr red 
again;^  the  firll  plan'.rion  and  propagation  cf  the  gf^fpel  ? 
As  H -rod  would  h.vc  flrani'led  Chrlft  in  his  cradle,  fo 
v.oi;ld  the  high  prieits  haie  ilranLlcd  Chriflianity  in  lis  in- 
fancy. They  (ill  gathcreil Icgeli.er  al  JeniJ,:lem.  Sad!  that 
a  mc (Inge  of  filth  L lad  tidings  as  the  gofpd  fiiould  meet 
■with  fobiid  cntctt.inmcnt.  2.  How  the  apnftlcs  are  here 
arraigned  and  qiiefii^ned,  Ty  wliat  name  and  authority? 
that  is,  by  what  p^nvcr  or  virtue  they  had  done  this?  Some 
think,  they  fufptflfd  the  apoftles  to  have  wrojight  by  the 
blatk  art,  htiiig  aflifled  by  the  devil.  But  did  not  this 
miracle  give  a  fuftjtient  convincing  light,  to  demcnftrate 
that  it  was  heaven  born,  and  flu  wed  evidently  that  it  was 
wrought  by  afupcrnatural  and  divine  power  ?  Curfed  men! 
■who  accounting  it  a  credit  for  theinfdves  to  do  evil,  make 
it  a  crime  for  the  apoflles  to  do  good:  Was  there  any 
rcafon  for  their  a{!:ing,  by  ubnt po'u.'cr,  when  the  thing  iifclf 
proclaimed  it  to  he  done  by  the  power  of  God?  3.  The 
bold  and  refolutc  anfwer  of  Peter,  to  the  foregoing  malicious 
and  ridiculous  quefUcn.  Where  «3/c,  i.  His  holy  courage. 
2.  The  caufc  of  it,  He  zees  fiuai  wilh  the  H-.ly  Gho/}.  In 
the  5th  and  6th  vcrfcs,  we  find  a  full  bench,  not  of  jufticcs, 
but  of  profcfTcd  enemies,  enough  to  have  daflud  ten  pri-. 
foiicrs  at  the  bar  out  of  countenance.  Tut  behold  the  in- 
gentious  and  holy  boldntfs  of  a  good  chiiliian  in  a  good 
caufc.  St.  Peter,  who  formerly,  when  full  of  hiirfelf,  was 
baffled  by  a  damfcl,  and  frighted  into  3  denial  of  Chrift  by 
a  fdly  vcncli ;  now  htir.^fitleJ  uitht>e  Hdy  Ghojl,  faiences 
and  confounds  his  mod  potent  and  malici'-iis-  accufers. 
Lord!  how  wufuily  we.ik  arc  we  when  we  rely  on  our 
own  flrcngth,  but  how  able  to  do  all  th.in.'s,  when  Chriil 
ftrengfhcns  us!  hi  U  Has  el  ii:n  Jhis,  L\s  St.  Auftin. 
"  Thou  art  Aire  to  coir.e  down  when  thou  flandcft  on 
thine  own  legs  ;  but  fliill  be  mit;h-ilv  upheld  and  carried 
on,  when  fupported  and  condtifted  by  God"s  liand."  4. 
A  lingular  inrtancc  of  the  apolllc"s  boldnef?;  namely,  in 
preaching  J; fus  Chrifl  to  them  that  had  imprifoned  ihcin. 
Be  it  known  unto  you,  that  this  'Jr/iis,  zvhom  ye  crucifit^, 
!'  the  Jlcnetvhich  ivr.s  fcl  at  nought  of  y;u  builders,  end  is 
he::me  the  head  if  l^e  c'.rr.er  \  neither  is  there  Jahaiion  in 
r.ny  ith:er,i^c.  Where  note,  i.  The  title  given  to  the 
iiilcrs  of  the  Jewifli  church,  Builders:  So  they  were  by 
office,  and  here  are  called  fn,  to  remind  them  of  their  d»!tv; 
n-mdy,  fo  increafe,  ftrengthtn,  and  beautify  the  building, 
the  church  cf  Ccd \  not  to  demi-lifh,  weaken,  or  deface  it, 
2.  The  cruicn-.pt  v\liich  tl  cfc  builders  csfl  upon  Chrijl  the 
f:'ef  anierjloi-e  ;  they  reiufcd  him,  and  fet  him  at  nought, 
cccording  to  the  prophecy,  Pfshn  cyviii.  22,  which  w?"s  a 
i).-np;-ecy  of  the  rcj{£»,i'  n  of  the  Mefu-.h,  though  the  Jews 
would  lint  fo  undirfl^rd  it;  for  th-y  dreamt  of  fileh  a 
pon^P  -i.v  NfefTas  coring.-  according  to  the  hearts'  dcfirc, 
that  ii  (liould  be  incredible  that  .any  of  the  Jews  fliould 
ever  rcj.a  or  dcfpife  him.  3.  The  Nile  given  toChiill, 
tk^  c:.rnerf.irc  ;  fo  calhd,  becaiift  he  fi'pports  and  fuflains 
"■"ewhoje  building;  and  as  *he  corner  (lone  is  equally  ne 
ITary  for  both  lides  cf  the  building,  which  are  united  t; 


th 
cc 


to 


it,  and  borne  up  by  it,  'n  like  manner  Loth  Jew  and  Guitiic 
are  united  by  Chrilf,  and  faved  by  him. 

12  Neither  is  there  fjlvation  in  any  other;  fur 
there  is  none  other  name  under  heaven  given  aiiion^ 
men  whereby  we  muft  be  laved. 

A^«/^here,  i.  A  pofilive  alTcrtion,  that  there  is  no  faJva- 
tion  but  by  Chrift  ;  or,  that  bcfides,  or  without  fciin,  there 
is  no  prflibilitv  of  falvalicn,  cither  of  Jew  or  Gentile; 
both  thofo  under  tlic  Old  Ttftaiiicnt  had,  and  wc  i:ruirr 
the  New  Tcflainent  have,  one  and  the  lame  coinmoii  Si- 
viour.  2.  The  ground  and  rcafiin  of  this  ccnfitlent  affi  r- 
fion,  That  there  is  no  falvation  but  by  Chr'ft  ;  namciv, 
becaufe  there  is  no  ether  n-imc  given  under  henzen  iy  zvhic! 
He  muf,  be  Jazzed:  That  is,  no  other  perfon  defigiicd  <>: 
appointed  by  God,  to  be  the  author  cf  redemptidii  (o,  and 
procurer  of  falvation  for,  a  loll:  and  miferablc  world,  but 
only  Chi ilL  Take  we  good  heed  then,  that  wc  lio  not 
rejcifl  or  fet  him  a(  nought ;  for  in  rcjedling  of  Chriif,  wi; 
rejr(5l  the  wifdom  of  God,  the  autiiorlty  of  God,  the  l.in-. 
of  God,  yea,  the  falvation  of  God. 

13  5  Now  when  they  law  the  boldncfs  of  Peter 
and  John,  and  perceived  that  they  were  unlearned 
and  ignorant  men,  they  nian'ellcd;  .ind  thcv  took 
knowledge  of  them  that  they  had  been  v.-iih  [v.'fu.s. 
14  And  beholding  the  man  which  was  healed  itand 
ing  with  them,  they  could  fay  nothing  againll  it.  1  /-, 
But  when  they  had  commanded  them  to  go  afidi- 
out  of  thecouncil,  they  conferred  among  therafelvcsj 
16  Saying,  What  fliall  we  do  to  thefe  men?  for 
that  indeed  a  F.otable  miracle  hath  been  done  by 
thetn  !S  manifeft  to  all  them  that  dwell  in  Jcrulalem, 
and  we  cannot  deny  it.  17  But  that  it  fprcad  no 
further  among  the  people,  let  us  ftraitly  threaten 
them,  that  ihey  ipeak  henceforth  to  no  man  in  this 
name.  18  And  they  called  them,  and  commanded 
thein  not  to  (peak  at  all,  nor  teach  in  the  name  of 
Jefus. 

Ndehcre,  I.  How.  conv^fcng  the  boldncfs  of  the  :ipofiIc 
was,  together  with  the  und^Wfcie  evidence  of  the  miracle 
wrought  by  them  :  "VVlieii  the  cdWncil  obfcrvcd  both,  thcv 
marvelled,  the  apofdes  hting  unh,-arned  m.en,  yet  now  able 
to  fpeak  all  languages,  and  the  cripple,  born  larne,  now  able 
to  leap  and  walk.  Thefe  men  were  convinced,  but  net 
converted;  filenced,  bin  not  faiisficd;  they  marv tiled,  but 
not  believed,  they  were  full  of  admiration,  but  far  from 
faiih.  The  evi(iencc  of  the  fafl,  Avith  the  courage  of  il:s 
rpoUIes,  flopped  their  mouths  at  prefent,  bi:t  did  not  cure 
their  hard  hearts.  2.  At  v  liat  a  nonplus  the  cou.ncii  was, 
to  know  M  hat  to  do  with  the  apofUcs;  they  coi;fers  the 
rr.iracle,  but  confult  upon  ways  and  means  how  to  conceal 
it  ;  ard  at  laft  conclude  upon  ihre;i*etiii'g  tl.^in,  Thi.t  for 
the  time  to  come  they  fpeak  no  more  in  ihc  name  of  Jefus  : 
That  i.-^,  no:  ;o  p.rc.ich  in  his  name,  n^.r  \vork  irir.nclc:  "^ 
a  po'Acr  and  authority  dciivcd  prtitnc'tdly  from  hi- 
the  spcflks  focn  let  them  luiJt rfland 

3i 


t....* 


431. 


Tlic       ACTS. 


Chap.  iv. 


not  the  thrcatciiinc;?.  of  ihc  co«incil,  nor  lockeif  upon  them 
3"!  any  excufj  for  the  forbearing  of  their  duty,  as  appearcth 
't->v  tJie  next  vvfircls. 

Lg  But  Peter  nr.d  John  anfwered  ?.x}d  faid  unto 

ihcm.   Whether  it  be  ri.^!it  in  the  fijiiht  of  God  to 

hearken  unto  you  inore  tiian  unto  God,    jud-^-e  yc. 

20  For  \vc  cannot  but   (peak  the  things  "which  we 

•have  feen  and  heard. 

A'c/i'  here,  The  prudence  anc!  intcgri'y  of  tlx  apoflk'«,  in 
rrfcriiug  it  back  to  the  judgment  of  their  very  advcrfaries, 
whether  it  was  reafonab'.c  to  obey  tlicir  command,  wlien 
they  charged  them  to  preacli  no  more  in  the  nan-.c  of  the 
Lord  Ji-fus:  As  if  •hcapollle  iiad  fuid,  "  Wc  iiavc  received 
a  crmmand  from  God  to  preacli,  Cc  lei!  all  nc/iwis,  Matt. 
xx\  iii.  19.  and  wc  have  received  a  command  from  you  not 
to  preach:  Now  we  leave  it  with  you,  whether  it  be  fitteft 
and  inoft  reafonabie  to  obey  God  or  you."  It  is  a  ftrong 
-'■vay  of  conviflion,  to  refer  a  matter  to  their  jndginciit  and 
oonfcicnce,  againll  whom  we  make  cppofiMon.  Learn, 
Tint  when  the  commands  of  God's  vicegerents  run  counter 
to  the  commands  of  God  himfclf,  God  is  to  be  obeyed,  and 
-  not  mar.. 

21  So  when  they  had  further  thrcatcticd  thorn. 
tl}cy  let  them  go,  becaufe  of  the  people :  for  all  viin 
i;lorified  God  for  that  which  was  done.  22  For  the 
m.in  was  above  forty  years  old  on  whom  this  mira- 
cle of  healing  was  flicwed.  23  And  being  let  go, 
they  went  to  their  own  company,  and  reported  all 
that  tlie  chief  pricfls  and  elders  had  faid  unto  them. 

,  1?  4  And  when  they  heard  that,  they  lifted  up  their 
\oiceto'God  with  one  accord,  andfaid,  Lord,  thou 
ori  God  which  haft  made  heaven  ar.d  earth  and  the 
ka,  and  all  that  in  them  is;  25  Who  by  the  mouth 
of  thy  fei-vant  David  haft  faid..  Why  did  the  heathen 
rage,  and  the  people  imagine  vain  things  ?  26  The 
kings  of  the  earth  flood  up,  and  the  rulers  were 
feathered  together  againft^^  Lord,  and  ai-ainfl  hi.i 
Chrift.  ^-j  For  of  a  triJ^againfl  thy  holy  child 
Tefus  whom  thou  ha{l.^nointed,  both  Kcrod  and 
j'ontiu.s  Pihite,  with  the  Gentiles  and  the  people  of 
4fr.iel  were  githerea  together,  28  For  to  do  what- 
Ibever  thy  hand  and  thy  counfel  determined  before 
to  be  done.  29  And  now.  Lord,  behold  their 
t'lreattnin.'S  :  and  grant  unto  thv  fervants  that  with 
;ill  boldnefs  they  may  fpcak  thy  word.  30  By 
ilrctching  forth  thine  hand  to  heal ;  and  that  hgns 
and  wonders  may  be  done  by  the  name  of  thy  holy 

•child  Jcfus. 

Horc  s^'^rtr.  1.  That  notwithnaiulinf;  ih.is  raticnuj  pita, 

-«vliK:h  the  apoitUs  uf^d,  the  council  aiiJed  further  ihrtotcn- 

■^  fo  r'ir.v.iilcd  >hi  m,  IciTi'iJe  if  the  fecpU,  who  Itii.kcd 

'    wi-i)  aii'jr.ir.r.ie:ii,    and  sjloiificd   G„d   tor 


working  it  by  the  apofllo'    hinds.      Where  mte.    That  it 
was  not  the  fcnrc  of  (in,  nor   any  apprchenfirn';  cf  Ged'j 
difplcafurc,  that  influenced  the  coiincil  to  fct  the  apoAlcs  at 
liberty  ;  but  either  the  fear  or  favour  of  the  people.     Thus 
G(xJ  madi;  the  people  a    rcilraint  to   the  rulcis'   rage.     2. 
•1  liat  the  apofUcs  thus  difmilfed,  went  immediattly  to  their 
own  company  (that  is,  to   the    hundred   and    twenty  men- 
tioned, cinp.  i.  15.J  and  acqiiainicd  <heni    both    viihiheir 
dariger  and  deliverance,  the  better  to  prepare  thim  for  /uf- 
fcrings,  and  encourare  thcin  to  hope    for   the  like  fnpport 
lender   them.     3.    What  ufc   the  chcrch   makes  thereof; 
'hey  hc;iring  how  their  enemies  lay  in  .vait  to  perfccute  and 
deftroy  them,  apply  themfelvcs  to  <jixi  by  fervent   prayer, 
i  hence /f(//-«,    I'hat  it  is  the. church's  duty,  when  tnciniw 
combine  together  to  do  mifchicf,  to  give   thcmftlves  much 
linto    prayer,     Th^is  did  the   clmrch  here,  and  the  like, 
ciiap.  xii.  4.  Tile  prayer  iifclf,  which  tkey  join'ly   put  up 
at  the  throne  of  grace,   with   one  heart   and  fpirir.     And 
here  nite-y  i.  They  began   their  prayer  •«ith  invfxraiion,  and 
a  reverend  compcll.aiion,  fuitablc  to  their  prtfent  fuffl-rings; 
adoring  God's  omnipotenc'y   in  creating  and  governing  of 
The  world.      Lord!  thou  itrt  God,  who  ha/}  made  heaven  and 
enr/h,  and  the  Jca,  and  all  that  is   therein.       Whence  leant. 
That  the  power  and  wifdom  of  God  in  creating   and   go- 
verning the  world,  do.li  afford   lingular   fupport  and-  com- 
fort under  the  prefcnt  or  future  fufferin??.     He  that   matie 
all  things  by  his  power,  will  over-rule  all  things  by  his  pro- 
vidence for  his  own  glory,  nnd    his   church's  good.     Note, 
'2.  Tlie  apoftles  ufed  fcripture-langiiage  and  exprefHons   in 
^hcir  prayer:  they  allude  to  Pfal.   ii.  and  acknowledge  that 
all  that  enraged  malice  of  inen  and  devils  againfl  the  Mtf- 
fias,  which  was  foretold  lorg  ago  by   the  prophet   David, 
was'now  come  to  p.ifs  ;    For  biith  the  Jewilh  council   and 
the    Roinin    governors     had   combined     ti^gethcr    agaiii.1 
Chi  if},    and   in  ofipofing  him,  lud  oppofcd  the   Father  that 
fen t  him.      Of  a  truth  againjl  t'y  holy   ehild  Jejus  are  thty 
gathered  together,  to  do  zvl.<at  tl.y   hand  and  tf>y  counfel  had 
determined  I  efore  to  he  done.     Where  we   fee,    I.     That   all 
the  fiiffcrings  of  Chrilf  wre  fore-ordained  and  determined 
by  God  the  Father;    G  ;d   from    all   eternity  decreed   that 
Chiirt  fh  nild  die  a  facrifice  for  fin.     2.  That   this  decree 
of  God  did  not  nectHi:ate  the  Jews  to  fin  ;    but   they  aded 
freely  and  voluntarily,  according  to  the  \\i(.ked  dettrmina- 
lif.iis  of  their  own  wills.     God   forefaw  and  ptriniited   it, 
but  no  ways  influenced  or  compelled  them  to  it.     He  over- 
ruled thvife   evil   inllruments  to  fulfil   his   holy    pi;rp<.fes, 
wliiic  they  intended  only  to   fulfil  their  own   wicked  coun- 
fcls.     Lai'.ly,  Tiiey  clofe  their  pr.iytr  v.  iih  a  (crViMit  peti- 
tion, that  God  would  (Ircngihen  them,  and  gloiify  \\>  Sih. 
ft.)  That  God  would  Ilrength'-n  them  a;^'2iiill  their  fears; 
t.v:<.\  them  wiih  courage,  and  fortify  them  wiili  impregnable 
refidufion  :   Grant  t! at  loith  all  lioldnefs-  we  may  ftciik   ff.y 
tccrd:  Boldnefs  to  preach   the  g(>fpel,    when   iinjiiftly  for- 
bid.!cn,  is  a  fpeci.jl  gift  of  God,  and  a  great  efact  of  did's, 
grace  unto  liis  f(:rv:-nrs.      {2.)    Thty    reqneft    thr.t    Cod 
woi^Id  ir.a^inify,  not  them,  but  his   Son  by   ihcin,  in  givirg 
tticm   power  <o  wcjik    miraci.Irus  cures  in   the  naine  «it 
Jefiis.  tor  c  iifirmirig  of  the  gofj-cl.     Grant  that  figns  ar.d 
wonders  may   he  diue  by  the   tturne  af  thy   ht!y  CI ild  J'fiiS. 
Where  n'jtr.  That  '.he  gift  cf  r.-ir.-.clcs,  ihLUch  piGtrilul  by 

l^'hrill. 


Ghap.  v. 


The 


ACTS. 


435 


Tl'at  il'.ofc  wl'o  arQ  of  ability,  ought  to  abound  always  in. 
ordinary,  an  1  forntfimcs  in  cxtraordinaiy  -£>s  of  charily 
Wc  nitift  always  relieve  ll:C  faints  warns  ssvc  are  able, 
and  foineiitTiCS  iifon  an  extraordinary  otcaimn,  above  what 
wc  arc  well  able.  4.  How  the  apoUles  with  great  antho- 
liiy  and  aflurancc  j^ave  tcftimony  to  the  refurrcflion  of 
Chiift,  ani;  ihtir  doSrinc  found  great  favour  and  acccpta- 
tiin  wiih  the  people,  fee  vcr.  33.  The  refurrcdlionof 
Chiit  from  the  dead,  was  the  great  point  now  in  cor.tro- 
verfy,  therefore  with  evident  miracles  and  wonderful  gifis 
ofthe  hcly  Spirit,  did  the  apuftles  perform  their  teliimony 
of  hi^  refiirretSion.  So  that  as  Cinill  was  declared  to  the 
apofllcs  to  bt  the  Sen  of  God  with  power,  by  the  rcfur- 
redion  from  the  dead;  in  like  mr.nr.er,  the  apoftlcs  by 
miracles  and  wonderful  gifts  did  bear  wiin^fs  to  the  cer- 
tainty of  our  Saviour's  rtfiirrtilion,  and  their  docliine  foun(4 
acceptance  w  ith  the  people.  Learn  hence,  i.  That  otir 
Lord  Icfus  Chrifl  by  tl'.c  alniighty  power  of  hi,s  Godhead 
revived  and  rofe  again  from  the  dtud,  to  the  conftern;tion 
of  his  enemies,  and  the  confoIatir)n  of  all  believers.  2.' 
That  the  do6lrine  of  Chrift's    refiirredicn   being  not  only 


Chrift  is  yet  prayed  fur  bv  the  aprflks.     Gcd  will  have  the 
performance  of  his  promifes  to  be  the  anfwcr  of  cur  prayers. 

31  f  And  V  *cn  tlicy  had  prayed,  the  pl.icc  was 
ftjakcn  where  they  were  affcmblcd  together;  and  they 
were  all  filled  with  the  Holy  Ghoft.and  ihey  fpake 
the  word  of  God  with  boldnefs.  32  And  the  mul- 
titude of  them  that  believed  were  of  one  heart  and 
of  one  foul :  neither  faid  any  of  them,  that  ought  of 
the  things  which  he  poilcfled  wa.s  hi.s  own  :  but  they 
had  all  thing.s  common.  33  And  with  j^reat  power 
gave  the  apolUes  \vitiu*rs  of  the  refurrcflion  of  ;the 
Lord  Jefus:  and  great  grace  was  upon  thtni  all. 3 4 
Neither  was  there  any  among  theintliat  lacked:  for 
as  many  as  were  pollellors  of  lands  or  houfcs,  fold 
them,  and  brought  the  prices  of  the  things  that 
were  fold,  35  And  laid  ihniidown  at  the  apoftles 
feet:   and  diihibution  was  made  unto  every  man 

accordinir  as  he  had  need.      06  And  Tofes,  who  by  „    ,  ,      ,             ,  •         ,            r-        .  l      u    -  •      1       r 

,             n?             ,■                1  i>         1.      /•    1-   u-     1    •  attelled  by  the  preachmK.   but  conhrmcd  by  the  miracles  ot 

the  apolHeswasIurnat^cd  Barnabas  (which  IS,  being  ^he  apoaics,   founddefervedly  belief  in  ihc  world,  and   is  a 

interpreted.  The  fonof  confolation)  a  Levite,  aMot  py;,^^  ^^  intalliable  certainty  amongd  all  thcfe  whom  wilful 

the  country  of  Cyprus,   37  Having  land,  fold /<,  and  oblUnacy  has  not  blinded.. 


brought  the  money,  and  laid  it  at  the  apoftles  feet. 

Ao/r-  here,   i.  The  fpecial  and  fpeedy  anfwer  which  the 

L«rd  gave  to  the  apoftles'    praver:    As  a  teftimony  thereof, 

the  place  where  ihoy   prayeti    is    miraculoufly  Jhaken,  and 

many  eminent  graces  and   fpecial  gifts  of  the  Holy  Spirit 

were  poured  out  upon  the  apoftles,  particularly,  a  greater 

meifure  of  boklncis   to   preach  the  gofpel ;    and,  as  ftkme 

think,  the  wonderful  gift  of  conferrin;^  the  Holy  Ghoft  was 

now  Conferred  upon  the  twelve  ;    fo  Dr.  Lightfoot.     The 

liyly  Spirit    which  can  fed   them  thus  to  pray,    gave  tliem 

that  holy  boKlnefs  which  they  prayed  for  ;  with  fignal  fliak- 

ingot  lite  place  which  tliey  prayed  in.      O  !   how   leady  is 

Goil  to  hear  and  anfwer  ihc   prayers  and  pleadings  of   his 

righteous  fervants,  efpeci.illy  when  fufFering  for  righteouf- 

nels   fake  ?     2.  The   great   unity,  and   happy   unanimity 

which  was  found  amongft  the  miniftersand  members  of  this 

infant   church,  this   parcft    and  moft    priiiiitive    chriftian 

church:     Tkey  ii:ere  of  one  heart  and  of  cne  foul :    Th:it    is, 

they  weie  one  in  dtMitrinc  and  opinion,  and  they  were   one 

in  heart  and   atfe<Slion  :     A  fingular   pattern  for   Aicceding 

chriitians  to  the  end  ofthe  world,  fo  to  carry  it  one  towards 

another,  as  meir.ber^  of  the  fame  body,  and   influenced  by 

the  fame  head.     3.,  As  their  unanimity,   fo  their,  liberality, 

in  contributing  to  the  necedities  of  each  other.     They  called 

nothing  their  cwn,  v\  hen  their  brethren's   wants  rcq':irc(l  it  ; 

thi:  rich  readily  fold  ;heir  poU'L (llo.'-.s  and  go('d«,    to  help  and 

relieve  the  poor.     Notwi  hftantiini;,  this   exam[.le   cannot 

be  a  copy  lor  af'er  times,  to  folio. v  as  a  command,    or    to 

imitate  as  a  pcrieiticn  :   Seeing  ii»at  fuch  was  the  Ib'o  of 


C   H    A    P.    V. 

BUT  a  certain  man  named  Ananias,  with  .Sap- 
phira  his  wife,  fold  a  pofTcffion,  2  And  kept 
part  of  the  price,  his  wife  alfo  being  privy  to  it  and 
brought  a  certain  part,  and  laid  it  at  the  apoftles 
feet.  3  But  Peter  faid,  Ananias,  why  hath  Satan 
filled  thine  heart  to  lie  to  the  Holy  Ghoft,  and  to. 
keep  backji'jcc  of  the  price  ofthe  land  ?  4  Whiles 
it  remained,  was  it  not  thine  own  ?  and  afcer  it  was 
fold,  was  it  not  in  thine  own  power  ?  why  haft  thou 
conceived  this  thing  in  thine  heart  ?  thou  haft  not 
lied  unto  men,  but  unto  God. 

The  la  ft  verfes  uf  the  foregoing  chapter  acquainted  us 
with  the  piaclice  of  the  primitive  chriftians  al  the  firil 
plantation  of  the  gofpel,  in  felling  thtir  pofTcfTions  for  cha- 
ritable ufc.',  and  laying  down  the  money  at  the  apoftle."? 
feet,  for  the  relief  of  their  felhiw  brethren  and  members  i:i 
Chrift,  Now- this  chapter  informs  u.<;,  that  according  to 
their  example,  one  Anania.«,  and  Sappliira  his  wife,  confe- 
crated  a  pclHfTion  unto  God,  and  loM  the  fame  for  thit 
purpofc,  bir.  fratidnlc.-.tly  kept  back  part  of  the  price,  ar.d 
thu  ,  as  S".  Chryfofto.m  no'^js,  was  found  (tcaiing  his  ovui 
goods:  He  had  the  formality  to  fell  his  lands  as  others 
did,  but  had  not  the  fincerity  to  part  with  his  money  ns 
others  had.'  A'it/^  here,  The  true  nature  of  Ananias's  fin 
it-was  facril*  5!;e  ;  that  i?,  .a  purloining  or  ftcaling  of  that 


the  church  at  that  time,  as  was  nrvef  fiaee,  .nor  like  to  be;  .  which  is  conflcrated  unto  God,  not  by  aftual  performance 
n..wu<=  hut  newly  brn:  It  was  all  mone  cry  ;  all  in  a  but  by  vow  or  in w.-rd  purpofc  of  heart:  covetoufncfs  and 
poiiihi.i>y  to  he   ffxm    ftanercdb'    peifecutu-n.     Res  quft  ■  ■  .  .r     r    . . 

e't\n  tejnprarix  nee  flJalis  ij  lileri  eriitrii,  n',n  debet  in  ex- 
flu-n-  trah:,  niulto  minus  ul  mcjj'uriii  i.ttr!idi.  The  leilbn 
10  Le  gathered  Iruin  this  iniliin;*;  for  our  inftiuclionj  is  this. 


vain-glory,  l)ing  and  hyprciify,  did  all  attend  and  accom- 
pany tills  fin  ;  but  the  f^n  i-.fclf  was  facrilfge.  Learn  hence, 
I.  Thar  what  is  conlecrattd  to  G(d,  muft  not  be  alienated 
or  applied  to  other  ufes.  2.  That  fiich  an  alienation  is 
3  I  -  faciiltgc. 


5:<^ 


TI 


10 


ACTS. 


Chap.  v. 


fjicrilige,  an.i  a  fin  ac:ainrt  Gotl,  being  n  breach  of  vow  or    New  Tcftatriint.     Tl'.is  v.'a<-  'he  finl  confccration  of  goods 
promife  made  iMiio  him  ;  a  lying  ntilo  Gofl,  as  the  text  calls    ilut    was  ever  made  unro  Chrirt    oiir  L.ird,  atUr  he   was 
It.     3.  Thai   itis  an  licirions  liii,    whiuh  God  will  fevcrely     exalted    at  the  right    hand  of  Got!  in  heaven  ;  and  this  was 
jiuniln.     jV;/,- 2.  Hoi\  this  ficrtt  fin,  iyin^  in  the  intention     the  firll  facrilege  :  The  fir  ft   fin  of  tiiis  kind,  and  ilurcforo 
i>t  the  heart,  was  known  nnto God,   and  by  divine   rcvcin-     the  firll  perfons  that  were  found   guiliy  of  it  met  wiih   this 
lion  made  known    to  St.   Peter.     Learn  thence,  That  not    Seventy, 'm  tcrronm,   to  malcc  all  otheis  afr;.id  of  it.     Tl;c 
rnly   Mir  outward  aflions  are  taken  notice  of  by   God,  hut     firrt  tranf^redors  in  any  kind  have  been  madv' public  exnn- 
cvcn  the  piirpofcs and  intents  of  our  hearts  arc  all  mar.ifell     pics.      Thus  the  angels  btfoic   the  Jc\\ini  chureh  ;  Nad-h 
cr.d   optniol'.im,   and  thoroughly   nndcrlhMxi  bv  I'im.     3.     and  .Abihii   at  tiie  beginning   of  the  Jcwilli  chnreh  ;    and 
How  bt   Prter  jiid'y  ai.'i.;ravates  their  iiii  from  tfic  divinity     Jicrc  Ananias  and  S^pphira,  at  the  bct;iniiing  ofiheChril- 
of  the  perfoR,  ^the  Holy  Glioft)    againfl  whom  it  Was  com-     lian  church.      2.   How  S.ipphiia,  the  wile';;    fubjtiSlion    lu 
mitted,    IVh  hnth  Suti.n  f.lkd  thine  I.eatt  to  lie  unto  ll:e  holy     her  litifband,  doth  not  cxciifc  her  from  partaking  oi  his  (ir^ 
Gh'.f?  Th;u  hiifl  i."i!  ilt\! liKli  iiuiu,  but  v.nti  Gul.     But  why     nor   exempt   her  from    the  feveriiy   of    the   punilhmeni. 
i»    Anai)i.i«  fiid  to  lie  iu:to  the  Holy  Ghoft,  rather   than  to     God's  auiliority  in   commanding  e)r  forbiilding,  mull  llrll 
GikI  the  1  a'her,  or  JefuL  Chrill  the  Son  ?    ^^j/Hrr,  Either,     he  obfervcd   and  obeyed,  othcrv\  ife  we  put  the  creature  in 
(r.;  Bccaufo   i:  is  the  proper  woik   of  the  Spiri'    to  fearch     Gent's  place,  debafc  hiin    and    fet   up  an  idol,  wliich  the 
'he  heart,  and'ro    know  the  thoughts  and   pit rpofes  thereof:    jealoufy  and  holinefs  of  God  v\ ill  never  endure.     3.   How 
Or,   (2.)  P>ccaitfc  the  wes!;h  broiinht  in  to  the  anoftles  and    the    fame  fin  meets  the  fame    puniiliment  :    iJufband   aiid 
l.iid  a:  tluir  feet,   vias  nnertlct  of  the  holy  Spirit's  inclininc;     wife  had  here  agreed  both  what  to  do  and  wliatto  fay,  and 
the  hearts  of  believers  fo  to  do.     Z,^/-/;-;;  liencc,   The  divinity     ihcy    that    linntd  together,    fiifTercd   together.     Ge)d  is  no 
of  the  Holy  Gholl,  that   he  is   trtily   and  really  God  ;    he     refpeftor  of   perfons,  male   or  femiile,  Jew   or   Gentile, 
whom  the  iVripttire  calls  the  threat  and  true  Gutl  ,  thercfoie     prince  or  fuhjefl,  hufband  or  wite  ;   the  foul    that  finneth, 
the  Ht,ly  Ghoft  is  G  )d.     Hither   the  great   Holy  Ghofi    is     it  flull  fiirely  die  ;    Then  fell  pie  dnun  Jlriiightway   at  his 
man,  and  GckI's  meflenger,  or  God  himftlf  ;  but  the  ami-    feet,  ivid  yielded  up  the glv-fl,  vcr.    to.     l\ite,    4.  "^I'liat  this 
tl;elis  or  oppolite  ihcws,  that  he  is  not  mati,    for,  fays  the     niiraculous   way   of  punilhing  offenders    with    imnieeli.iie 
:tpofl!e,    Thou  l.r/i   trot  lied  t:>:lo  Tiu:n  :    And    if  the  Hely     death  by  the  ap>iftles,   was  not  common  :  This  is  the   only 
Glioft  had  been  only  (jod's  meilenger,   it  had  been   as  great     indance  in  the  New  Teftament   ct  fo  le^  ere  a   puniUimenC 
:i  fin  to  lie  to  Peter,  (he  being  God';;  extraordinary   melVen-     infiitfled  by    the  tnoiith  of  the  apolUes   lor  any  lin  whatlo- 
j;crj  as  to  lie  to  the  Holy  Gholl ;  therefore  the  apolUe,  in     ever  ;  and  it  feems   accommodated  and  fuited  to  that  parii- 
ihe  fourth  verfe,  doth  explain   what  he  meant,  by  lying  to    ciilar  time,  in  which   the  magiftrates  were  fo  far  Irom  de- 
thc   Hi>ly  Ghort,   in   the  third   verfe;  namely,  lying   unto     fending  the  church,  th 't  they  fnr'hered  the  perfecuiion,  and 
(lexl :   T/.'cii,  hnfl  not  lied  lint  1  >nan,   a   creature  like   thyftif,     endeavoured    the  extirpaiio':    of  it.       l,.(tly.    The  etitift 
lut  7ir.lo  God,  to  the  Holy  Ghoft  who  is  GexJ.  ■v^lii.h  this  miracle  had  upon  the  whole  chttrch  ;  it  awfully 

5   Atid  Ananias  hearing  thefe  words,  fell  down,     =>'^^'^^^''  '!>""  '■'''^  <"■" ''"^  trembling  ;    Greotfear  c.un. 


r.nd  gave  up  the  ghofl :  And  gicat  fear  came  on  all 
them  that  heard  thefe  things.  6  And  the  young 
inenarofe,  woundhim  up,  and  carried /i;7?i  out  and 
buried  ';///!.      7   And  it  was  about  the  fpace  of  three     teoufnefs.     If.i.  xxvi.  9.  iyi>cn  kisjudgmenti  are  abroad  ia 


upon  all  the  ehurch,  and  upon  as  many  as  heard  li.eje  things, 
God's  cxtraordinaiy  providences,  cither  judgments  or 
mercies,  towards  oiirfelves  or  towards  others,  ought  to 
a/Feft  tis   vviih  hulv  fear,  and  that  fear  which  works  righ- 


ihe  earth,  the  inhabitants  of  the  -world  team  rigl.teoujnefs  \ 
thai  is,  they  ought  to  do  lb,  and,  it  ever  they  \\iildoit, 
they  w  ill  do  it  then :  Judgments  work  fear,  and  fear  woiks 
I  ighteoiifnefs. 

1 2  5  And  by  the  hands  of  the  apoflles  were 
many  figns  and  wonders  wrought  among  tlie  people: 
And  ihcy  were  all  wit!)  one  accord  in  Solomon's 
porch.  13  And  of  the  red  durft  no  man  join  him- 
iclf  to  them  ;  but  the  people  magnified  them.  14 
And  believers  were  the  more  added  to  the  Lord, mul- 
titudes both  of  men  and  women:    15  1  n lorn uch  that 

,     ,  ^  ,.  "m  !'i  '     they  brou'ht  forth  the  fick  into  the  llrcets,  and  laid 

11   And  iircat  lear  came  upon  all  the      ,    -^       ,    ?        ,  ,         ■  1     1     /.    1     /^    1 

"  '^  Mrwon  bedsandcoucnes.  that  atlhelcalt  thelhadow 


lioursaftcr,  when  his  wife,  not  knowing  what  was 
done,  came  in.  8  And  Peter  anfwered  unto  her. 
Tell  me  whether  ye  fold  the  land  for  lo  much  .■* 
And  flie  fltid.  Yea,  for  fo  much,  g  Then  Peter 
laid  unto  her,  How  is  it  that  ye  have  agreed  toge- 
ther lo  tempt  the  Sj)irit  of  the  Lord  ?  behold  tiie 
Jcet  of  them  which  hiive  buried  thy  hufb.ind  art  at 
the  door,  and  fliall  carry  thee  out.  10  Then  fell 
Ihe  down  flraightway  at  hisfeet,  and  yielded  up  the 
f^hoU  :  and  the  joung  men  came  in  and  found  her 
dead,  and  can)ing  her  forth,  buried  htr  by  her 
hufband 
church,  and  upon  as  many  as  heard  thefe  things 

OZ/Itt'^  here,  i.  The  juflice  ofthe  piiniflmient  Infiifted 
upon  Ananias  for  his  lin  ;  he  is  ftrtick  dead  upon  the  fpot 
for  his  facrilege,  covetoiifnefs,  hypocrify  and  lyinj^  :  Doubt- 
lefs  it  was  a  very  heinous  fm  wkieh  God  fo  fiverely 
punilhcd,  and   it   was  the  liill   fm  of  this   kind  i.ndcr  the 


of  Peier  palling  bv  nii^ht  ovcrfhadow  lomeof  them 
16    There  came  alio  a  inultitude   m/^  of  the    cities, 
round  about  unto  Jciiifalcm,    bringing  lick  folks, 
and  them  which  were  vexed  with  unclean    ipirits : 
and  they  were  heulcd  every  one. 

Three 


C  HAP.    V. 


Tl'.e 


ACTS. 


437 


Three  things  are  liere  obftrvablc:    i.    I^ow  i^iat    ;  "^   nf     (f  fvch  piety  and  zeal  as  Ananias  did,  for  fear  of  tlic  faire, 


fcveriiy  upon  Ananias  and  Sappliira  for  ihcir  hypocrily,  is 
inrtaiuly  liiccecdcii  with  ails  ot  clemency  and  nicrcy  iip-n 
u'.hcrs:  Tl'.e  tuimer  ztis  ot  fcvciity  in  (he  ipcftks  wtic 
iitCcll'ary  to  prevent  the  intrufion  ct  hypocrites  into  llic 
chridian  chiiicli:  Thrift  lubleqiient  afls  ot  mercy  were  as 
kccelfary  lor  tiic  propagating  ot  the  gofpel,  and  to  inviie 
peopl£  lo  the  love  ot  chr ilUaniiy.  Accordingly  the  apoilles, 
atlcr  the  death  of  Ananias,  are  endued  with  power  trom  en 


or  Tiich  like  piiriftiirt nt  as  Yc  lied.  13ut  licvcvcr  the 
pc'ple  extolUd  :  nd  ri'Sfr.ifiid,  sdrrired  and  applattdtd 
tI-(tTi,  and  n.iil'iivdes  wcie  daily  added  to  the  thiirch. 
'Jlis  ftcrr.s  'o  be  the  f  nfe  of  ver.  13.  Jrd  tf  (It  reft 
durft  no  nun  j;in  litnjclj  to  ll cm,  bvl  l>e  pecjle  mafiiij.cd 
1} itn,  and  icUcien  v.crr  adt'td  lo  l! e  Lcrd,  ri::ll!/udcs  I ub 
cf  men  end  iirmen.  Nothing  doth  more  afTcd  and  i-fTidl 
inifound   and  droiVv  liypocrixf,    than   the  Tglit    of    Gid's 


liiijli  to  work  ligns  and  wonders,   to   heal   difeafey,   to   cad  judgments  iiifiiiS^ed  upon  others  in  this  world,  'and   the  fear 

out  devils;  iiifomuch,   that  the  pcopl;;  brought  totih   their  of  the  rijihteoiis  jndgrntnt  of  God  upon  thcmfihcs  in  the 

lick  into  the  firctis,  and  laid  them  upon  beds  and  couclies,  world  to  come. 

hopit^g,  that  the  lltadow  ot  Peter,  as  he  palled   by,  might  ^  ^,^^^  ^^^  ,^i   ^  pvieft  tofc  tip,  and    all  they 

icich  and  recover  Scir.c  ot  them.      1  he   church  ot    Koine  ,      ■                •  1    ,  •        ^     1  ■   1   ■      .       i-  r.       <•    ■      o    1 

makes  a  noilc  with  this  text,  and  produces   it  to  prove  St.  'hat  were  with  him.  (which  is  the   left   of  the  Sad. 

liter's  luprenucy  over  the  rcit  ot  the  apofllts,  becaufe   his  ducecs.)  ;:nd  tvcrt;  filled  with  indi;^naiion,      18  And 

\cry  Ibadovv  cured  the   difealld :    But  very  groundlefsly ;  laid  their  hands  on  the    apoRlcs,  and  put  thetJi    in 

for,  I.  By   the  nimearguinentthev  prove  St.  Peter  to  be  the  common  priCon.    ip  lint  the  an-^el  of  the  Lord 


(tipcrior  to  Chrilt  hinilclf ;  this  being  more  ih.an  what 
Cniill  himfelf  wrouglit,  according  to  what  he  torctold,  St. 
John  xiv.  12.  Gnalcr  iarks  than  thcjt  foall  \e  do.  We.  1. 
'Ihe  p.ipills  might  obfervc,  were  they  not  wiltully  blind, 
that  ilie  napkins  and  handkerchiefs,  wliich  were  carried 
froiH  St.  Pauls  body,  cuied  difeafes  alio,  and  difpoflencd 
de\ils,  Actsxix.  12.  Ohjcrvf,  3.  Be  fides  all  this,  it  is  not 
liere  expre^^ly  laid,  that  any  li«.k  were  adlually  healed  by 
S:.  Peicr'b  (hadow,  but  that  the  difeafed  were  brought,  in 
hopes  that  l.is  Ihadow  w  ould  pr'xiucc  fuch  elFctlls  ;  and  if 
it  did  lo,  Ahnighty  God  thereby  put  honor  upon  the 
golpel,  and  upon  ail  ii.c  apwUlts,  without  any  particular 
rel[n.it,   or  Ip^xijl  regaid  to   ihepeilcn   ot   St.    Peter.     4. 


by  ni^^ht  opened  the  prilon  doors,  and  brought  them 
forth,  and  laid,  20  Oo,  fland  and  Ipcak  in  the 
ttmple  to  the  people  all  the  words  of  this  life. 

Ncfe,  here,  i.  How  the  perfccuiicns  of  the  holy  aportics 
did  gradually  advance  and  encreafe.  In  the  foimer  chap- 
ters the  npoftles  were  only  fecurcd,  kept  in  hold  for  a  night, 
and  difmiifed  with  a  threatening  next  day;  but  nov/,  bci  ig 
filled  a  fecojid  time  w  iih  the  holy  fpirir,  they  arc  better  en- 
r.hled  to  grapple  with  fufferings,  and  to  glorify  God  under 
them  ;  and  .-iccordingly  here  they  are  committed  to  the 
common  prifon,  amongfl  malefaftors,  and  afterwards  beaten 
lid  cxpofed  to  public  fliame,   vcr.    4c.     O   the    tcndcrnefs 


i  lie  place  wlierc  the  apolUes  alien. bled  to  preach  tic  gofpel     of  God  towards  his   tender  fervants  !    While  thcfe  apoflles 


and  woik  miracles  tor  tiie  confirmatiun  ot  the  fame,  7 hry 
were  all  'with  one  accird  in  Schntin's  pireh.  Where  note, 
[i.j  Their  uni'y  and  unanimity :  There  were  no  perfons 
among  them  guilty  of  fchiimati^al  feparation  in  lorlaking 
the  puolic  allembly  ;  but  w  it  It  one  mouth,  as  well  as  with 
one  mind  and  heart,  they  gloiihed  God.  (2.)  '1  heir  pru- 
dential Lolancl's  and  holy  courage  appeared  in  preaching  to 
the  people  in  Solomon's  poieh  ;  for  the  fanhedrim,  or  great 
couneil  lit  ill,  or  very  near  that   place,  even  that  council, 


were  flriplings,  their  faith  feeble,  and  their  grace  weak.Goel 
ftayeth  the  rotiph  wind,  keeps  off  the  Horrn  of  perfccuiion 
from  tl'.em.  G(>d  will  ever  fiiit  the  flrrke  to  Lis  people's 
ffrength,  proportion  their  burden  to  their  baek,  and  never 
fiilKer  them  to  be  tempted  above  what  ihcy  arc  able.  Note, 
2.  The  apoflles  being  prifnncrs  for  Chrifl  .im!  his  gofpel, 
tkcy  have  r,n  angel  lor  iheir  keeper  and  deliverer,  who 
opens  the  ptifon  door,  and  overpowers  and  puts  cut  the 
devil.     God  could  otherwife  have  delivered  them,   biit  he 


vhiehia   ilie   tormcr  chapter  impriloned  ih.em,  and  in  this     makes  ufe  of  the  minifliy  of  angels  for   the  ccnfirming   of 

beat  them.  (Vcr.  40.)    liar/?  thence, .  That   nodiing   bet-      '    •    ■ '       ■        •-     -"^  •  •       .      .    - 

ler  becomes  the  n.iniiters  and  melfengcrs  cf  Jelus  Chrifl, 
than  an  holy  and  huii.ble,  a  wife  and  meek,  a  zealous  and 
convini.ing  bolJiiels,  in  aliening  the  truths  ot  the  gorj)eI, 
and  in  repro\ing  bn,  and  deiKjunting  judgments  agaiiilt 
impi.ni.ent  linners.  Cionlider  we  liow  bold  and  zealous 
our  Lord  and  Maiter  was  ill  his  minillry.  Luke  xx.  21. 
fVi  kniw  tktJ  thou  teaeheft  ike  -wiiy  cj  Cod  truly,  and  cc- 
cejteji  nu  li.e  ferjcn  of  or.y. 


their  laith,  andto  let  them  fee  by.  experience  that  he  had 
given  angels  charge  (\er  them.  Since  the  eflablifhment 
ot  the  gofpel,  God  w  ill  have  us  live  more  by  faith,  snd  to 
walk  Kfs  by  fcnfe,  aid  therefore  we  .nitifl  not  now  (ordi- 
naril))  fee  thofe  minilkring  and  beneficent  fpiiiis:  but 
although  their  vir.ble  Eppariicns  be  ceafed,  yet  their  in\j- 
fible  operaticns  for  th.e  heirs  cf  falvation-  fhaJl  never  ccafe. 
Heb.  i  lilt.    Art   iheynot   ill   tnii;:f.crirg  f}int!,   fcnt  Juth 


nu  lie pcrjm  of  cry.       And  the   apoftlcs   learnt  the     to  mlwfter  fcr  than  ui.e  (ludl  h  l.iirs   of  julvcthns'    3. 'The 
Lnie  ot  ;iieir  iviulter,  Acfs  iv.    13.    If  Un  the   Ugh  pr'ujis    apofdes  being  ihus  brought  cut  of  pi  if,  n  by   an  angel/  are 


Jt.XL- the  boUinejscf  I'eter  and  Join,   they  took  hnouled^e  of  ce^mmaniied  to  preach,  and  tl  ey  h:;\e  their 'text  civuithen 

li.emlhct  they  had  been  xwth  Jejus.     Oljerve,  k^.  How    Ge^d  by  the  angel    that   cptncd  brih    the  pi  ifon   tnd   the  pidpif 

ever-ruled  the  judgment  inhicled   upon    Ananias  and   Sap-  door  for  them:  The  rngel  f:  wl   i;nio  thim,   Go,   rr.d  fjeak 

phira,  tndcauledk  to  wojk  lor  (pecial  good.     Thus,   I'uch  wilo  ike  people  all  the  iilrdi  cf  this  life,  \ti.    20.     That  i.s 

of  the  apoltlcs'  hearers,  who  were    iinlou.nd  and  inlinccre,  of  this  life  for  which  you  were  inrpiifencd,  this   life  which 

durll  not  join  ihemfelvcs  to  them,  having  fecn  a  j.reat  in--  the  SadJiicces,   who 'impiifc^ncd   )eii,   e'eny;  naiv.elv,  the 

fiance  ot  feverity  upon   concealed  h)pccrify  !    They    were  refurrec^ion  cf  the  body,   iiid   etesnrd    life.     Let.rn,' Thzx 

alraid  Xo  come  amon^ll  them  any  inoje,  or  to  mske  a  ll.cw  net  the  tilings  of  this   life,    but  the  things  cf  citinity  and 

th« 


438 


The       ACTS. 


Chap. 


V. 


the  life  to  cnmc,  the  iinfcen  things  of  nnother  world,  are 
the  things  which  all  the  miniftcrs  of  Chrilt  ought  (o  preach, 
?nd  I'T'  Is  their  people  to  the  piirfuit  ot  ;  Go,  mul fpe^ik  unto 
:  .e  l.-p'.e  nU  the  wjrds  of  tins  life:  That  is,  the  gofpcl,  wiiich 
is  the  woril  of  life,  and  direrts  them  how  to  attain  eternal 
life  and  falvaiion  by  Jcfus  Chrift. 

2  1  And  when  they  heard  ^//j^  they  entered  into 
the  temple  early  in  tlie  morning,  and  tau;4ht.  But 
the  higli  piicflcaaie,  and  they  that  were  with  him, 
and  called  the  council  together,  and  all  the  fcnate  of 
the  children  of  I frael.  and  fcnt  to  the  prifon  to  have 
them  biou^^ht.  22  But  when  thcofliccrs  came,  and 
found  them  not  in  lite  prifon,  they  returned,  and 
told,  23  Saying,  The  prifon  truly  found  we  (hut 
wiih  all  fcifetv,  and  the  keepers  ftanding  without, 
before  the  doors :  but  when  v\'e  had  opened,  we 
found  no  man  within.  24  Now  when  the  hi,i;h 
pritfi  ;md  the  captain  of  the  temple  and  the  chief 
priefls  heard  thele  things,  they  .doubted  of  them 
M-liercunto  this  would  gi-ow.  25  Then  came  one 
:ind  told  them,  faring,  Behold,  the  men  whom  ye 
put  in  prifon  are  ftanding  in  the  temple,  and  teach- 
intf  the  people.  26  Then  went  the  captain  with  the 
officers,  and  brought  them  without  violence.  For 
fhey  feared  the  people,  left  they  fliould  have  been 
iloned.  27  And  when  they  had  brought  them,  they 
fct  //.rwt  before  the  council :  and  the  high  priefls 
afked  tiiem,  28  Saying,  Did  not:  we  flraightly 
command  you,  that  you  fliould  not  teach  in  his 
name?  and  behold,  j'ou  have  filled  Jerufalem  with 
your  do£lrine,  and  intend  to  bring  tlus  man's  blood 
upon  us.  ^ 

Notihtve,  I.  No  focner  were  the  apoflles  out  of  prifon, 
hut  they  enter  into  the  tc  nple  and  preacli  with  a  redoubled 
zeal  and  diligence:  no  doubt,  Sntiin  had  better  have  let 
thcfc  holy  men  alone,  than  have  cad  tlicm  into  prifon;  for 
the  cold  bl.ifts  of  perfccution  and  impnfonment  beating 
upon  their  outward  inan,  by  a  fpirilual  antiperiftafiy,  aug- 
mented the  heat  of  grace  within.  There  is  no  fuch  way 
to  be  even  with  thcdcvi!  and  his  inftrumcnt?,  for  all  their 
fpjtc  aa,l  malice  ag;.inll  us,  as  by  doing  all  the  good  we 
can  10  the  fouls  of  men.  a.  How  the  deliverance  which 
God  wrotight  for  the  apoftles,  in  bringing  them  miracu- 
loufly  oi:t  of  prifon  by  the  conduiSt  of  an  angel,  did  con- 
found the  council  v/hich  laid  them  in:  They  were  non- 
pluflcd  and  horribly  perplexed  at  it ;  They  doubted  luhere- 
unto  this  would' grow.  They  flood  amnfc-d  and  amazed, 
and  knew  not  what  meafures  to  take;  but  were  at  their 
wits  end.  Sin  oft-times  brings  men  into  flraits,  but  ftr-iits 
do  rot  always  bring  men  off  tVjin  their  fins.  Thus  here, 
Jiotwithflanding  their  prefcnt  perplexity  of  fpirit,  they  fpur 
on,  and  bring  tliem  again  before  the  council,  ver.  26.  1  Icn 
uiiMt  the  captain  xvitl)  the  off  errs  cf  the  temple,  and  brtught 
ihtm  uiihout  i-'alence.  3.  The  crimes  which  the  holy 
apuiUcs  were  unjuftly  accufcd  of ;    namely,  obftiii.ncy  and 


fedition.  They  arc  charged  with  cbrtinacy  in  perking 
to  preach  the  gofpel,  when  they  had  Hriftly  (but  very 
wickedly)  forbidden  thrin:  And  1  hey  are  accufcd  cf  fedi- 
tion, as  if  thev  endeavoured  to  flir  tip  the  pec>ple  to  .->vcnge 
t^e  blood  of  Chrift  upon  the  rulers,  as  being  tmjuftly  fhed 
by  them.  The  greateft  itinocency  cannot  protcA  the  holieft 
perfons  from  flandcr  and  talfe  accufntion.  The  btft  of  men 
have  fometimes  been  charged  with  the  blackcfl  crimes. 
No  wonder  then  the  fanhedrim,  or  great  council,  which 
charged  Chrift  himfcif  with  impofturc  and  blafphcmy,  did 
acciifethe  apoftlcs  of  ftdaion  and  contiimscy  ;  The  difiplt 
is  K'J  ahcrce  hi:  niafler.  4.  The  contunicli  )us  refltiElion' 
wliich  they  h.nd  made  upon  our  J-ord  Jtliis  Chrift  liimftlf  j 
Tou /W;7.t',  fays  the  council, /»  bring  tf-is  mun's  bl:cd  upon 
us :  .As  if  the  holy  Jefiis  had  not  been  worthy  of  the  naming 
by  them.  Chrift  told  his  difciplcs,  Luke  vi.  72.  that  the' 
world  (hotild  caft  out  their  name  as  evil.  Behold!  his 
own  is  ufcd  no  better  :  He  is  homo  nuUius  ramtnit.  This 
man,  this  fiUow,  this  dfceiver,  were  the  op;robioiis  titles 
\Nhich  the  learned  Rabbles  ihoiight  fit  to  impofe  upon  the 
beft  man  thnt  ever  the  world  had.  Lhrd!  how  can  we 
be  abafcd  enough  for  thee,  who  waft  degraded  and  ubafcd. 
for  us  ? 

29  Then  Peter  and  the  clh(r  apoflles  anfwered- 
and  faid,  Weou;;ht  to  obey  God  rather  than  men. 
30  The  God  of  our  fathers  railed  up  Jefus,  whom 
ye  flew  and  hanged  on  a. tree.      31  Him  hath  God 
exalted  with  his  right  hand  to  be  s  Prince  and   a. 
Saviour,  for  to  give  repentance  to  Ifrael,  and  for- - 
givenefs  of  fins.      32  Aod  ^ce  are  his  witnelTes  of 
thefe  things,  and^o  is  alio  the  Holy   Ghoft,   whom- 
God  hath  given  to  them  that  obey  him.      33  When 
they  heard  !hal,  they  were  cut  to  the  lieaii,  and  tooJC. 
counfel  to  flay  them. . 

To  the  foregf.ing  charge  of  cbfiinacy  brouglit  in  againft* 
the  apoftles,  St.  Peter  anfwers  in  the  name,  and  as  the-, 
inouih  of  the  reft  ;  owning  that  he  had  not  obeyed  them  in 
their  injur.flicn,  becsufe  tley  had  commanded  that  which* 
was  cntrary  to  the  command  cfGid.  Where  role.  How 
the  apoftles  afte-rt  the  preregative  of  Chrift  as  their  apology 
for  difobcdience  to.hiimzn  crmmands ;  Tt'e  ought  to  chey 
Gid  rutber  than  men.  The  fccond  part  of  the  charge  »as 
fedition  ;  as  it  the  apoftles  endeavoured  to  ftir.  up  the  people 
to  revenge  the  Lloniof  Chiift  uprn  the  chief  priefls  and 
rulers.  The  nee  iZ/irjr,  That  it  is  no  new  thing  to  tax  il.e 
miniftcrs  ci  Chiift  for  preaching  fitiiiien,  when  ndcis  de- 
firn  to  ftrp  their  mouths,  and  not  ftiffer  ihem,to  preach  at 
ail.  But  to  rcn  rve  il  i.'  part  of  the  (harge,  the  apoftlc  tells 
them,  that  ibis  Jt  fiis  whom  they  igneminioully  flew  on 
earth,  is  now  an  <xalted  Piince  io  heaven,  ible  to  give  re- 
prnrance  and  jeo  ilMon.cf  fiiis  to  the  worft  cf  his  mur- 
derers, if  they  unleirnedly  defire  it  :  Him  hitlh  God  exalted 
to  Je  a  Prince  end  a  Suviour,  to  give  repentance,  &c. 
Whence  iecrn,  i.  That  Jefus  v\  ill  be  a  Sr.viiur  to  nor.e  t»> 
whom  he  is  not  a  Piince.  We  muft  fnhmit  ourfelvcs  to 
his  ruling  power,  as  well  as  c<  mn  it  ouiftlves  to  his  faving 
mercy.     Fox  it  is  in  vain  to  exj  e£l  falvaticn  by  him,  if    we 

do 


"Chap.  v. 


Tae 


ACTS. 


439 


donotviclJ   fi.bjc£lion  tohlm.     2.  That    rcpcr.t.r.rj  sr.d  and  that  by  deatli.     Tlience  A-an;,  That  no   cic termination 

rcmillian  of  Cms  arc  the   fpcci.il  frmts  and   advantages    of  of  a  council  apainfl  a  docflrine  or  pra<5lice,   is  any  demon- 

ChriiVs    ex.iitauon  ;  Him  hath  Gid  exalted  to  give  repent-  ftrativc  or  fufTicicnt  proof,  that  fuch  a  doftrinc    or  pracSicv: 

anceandrenvffyjnoffms.     3.  That  it  is  the  folc  prcroiraiivc  is  not   from   God.      2.   How   God   raifcd  up  a    parttciih'.r 

of  our  Lord  JcfusChrift,   to  give  repentance  and  rcmi/Iion  pcrfon  in  thccouiicil,  Gamaliel,  fointcrpofc  on  the  apoftics' 

of  lins.       Where   mtc^    The  encouragement   which   the  behalf,  as   Nicodcmns  before  had  done  on    Chrift's  behalf  i 

apoftie's  miniilry  gave  to  the   HHird.erers"^of  Chrill  to  hope  and  iifes  him  as  an  inftriiment  to  prefcrvc   them  from  the 

for  pardon  ;   he  preaches  thi  duty   of  repentance,   and  the  rage  and  fury  of  their  perfecutors.      Without  qucftion.  Ga- 

privilegeof  rcmiflion  of  fins,  butalFnreth  them,  for  their  malicl's  fpirit  v/as  a(5luatcd  and  influenced  by  the  Spirit  of 

comfoit,  that    Chi  ifl  ftand?  ready  to  difpcnfc    B-nh.     But  God  to  give  fuch  counfcl  as  is  here  given.      3.   The  cmmM 

obferve  the  f.u!  crf'.:£ls  which  tiiis   fcrnun  hrd   upon  fhefe  and  advice  given  in  the  fcvcral  parts  of  it.     (i.)  Hcadviiii 

hearers;    it  was  for    fubftance  the  f.imc   which    St.   Peter  them  to  take  heed   what   they  i!id  to  thefe    men,  ver.   35. 

preaciicd,  chnp.  ii.  when  fo  many  thnufands  were  pricketl  implying  tliat  men  hud  need  take   heed  iiow    they  engage 

at  the  heart  with  forrow  and  compunflion  ;  whereas  thcfc  fheir.fi.lves    in  fupprelling  ordeltroying  any   fort  of  men 

men  wcVc   cit   to  the   heart  with  anger  and  indignation,  whatfocvcr,   imiii  they  have  clear  and  exprcffive  warruni 

Whence  karn,   Tlwt  the   mod  found  and  facred   doflrine,  from   heaven  for  the  execution.      (2.)    He  aiiurcs  them, 

is  an  iiit(.kr.ible  torment  to   an  unfound  and    unholy  heart:  That   if  this  work  be  of  men,  it  will    certainly  come   to 

That  the  word  of  .Goddirp<.n:ed  by  thefr.mc  minilk-r,  and  "ought;  which   he  proves  by  a  double   inlbnoc,    nan-.cl>, 

in  the  fnme  maJiner,  b:\s  not  always  the  fame  fuccels.    The  T'^'^'^'^'^'J'"''  J"''as  of  Galilee,  who  both   pretended  to  be 


fent  of  God  as  Saviours  of  their  country,  and  ga;heie<< 
inany  followers,  but  mifcarricd  in  their  entcrprizc  ;  inti- 
mating. That  every  invention,  contrivance,  or  device  of 
man,  cfpcciallv  in  things  pertaining  to  God  and  religicn, 
will  in  time  be  blafled  and  blown  tip  by  (jod  and  come  to 
„       ,    ,  .       ,  .,  nothing.     (1.)  He  adds,  That   if  this  woik  be   of  God, 

34  Then  Rood  there  up  one  in  the  counci,  ;  a  it  can  neverbc  overthrown,  but  the  attempt  will  be  deemed 
Pharifce,  named  Gamaliel  a  doflor  of  the  law,  had  a  fighting  againft  God  :  Signifying  to  us,  That  for  any 
in  reputation  anion lj  all   people,  and   commanded     pcrfon  to  attempt  the  fuppreflion  of  anvdoftiine  or  prj6fice 


iubftancc  of  both  thefe  fcrmons  was  the  fame,  fjefus  and 
the  refurretlioTi)  and  the  preacher  (St.  Peter)  was  the 
fame,  but  the  fuccefs  was  not  the  fame  ;  to  let  the  apofile 
Jcnow,  that  the  excellency  of  the  power  was  of  Goil,  and 
not  of  himfelf,  as  St.  P.aul  fpcuks,  2  Cor.  iv.  7. 


to  put  the  apoflles  forth  a  little  fpace  ;  35  And  (aid 
unto  them,  Ye  men  of  Ilrael,  take  heed  to  yoiir- 
fclvcs,  what  ye  intend  to  do  a»  touching  thefemen. 
36  For  before  thefe  days  rofe up  Theud  's.boifling 


that  is  from  God,  is  to  fight  agairift  Gcd himfelf.  {*.)  He 
intimntcs  to  them  the  great  peril  and  danger  of  tiglui.-g 
againff  God  in  the  word  even  left  ye  be  found  even  fight- 
ing againft  God.  Thence  knrn.  That  fighting  againft  Gcd 
is  a  moft  dangerous  enterprift:  for  any  pcrlon  at  any  time  to 


himfelf  to  be  fomebody.  to  whom  a  number  of  men     be   f  mnd  emlacrcd  or  concerned  in.  '  Note  4.  The  fucc 


about  four  hundred,  joined  theirlclves  :  who  was 
flain,  and  all,  and  as  many  as  obeyed  him,  were 
Tcattcred  and  brought  to  nought.  37  After  this  man 
rofe  up  Judas  of  Galilee  in  he  days  of  the  ta.xinir^ 
and  drew  away  much  people  after  him  :  he  alio 
perifhod.  and  all,  even  as  many  as  obeyed  him,  wen 


or  ilRie  of  Gam.ili  rscounfel  ;  his  adiice  be-ng  fo  wife  and 
rati,  iia',  it  prevailed  >\  ith  the  rulers  to  dcf;tl  from  their 
former  intention  of  putting  the  apoflles  to  death  ;  but  ihcv 
came  not  ofF  without  blows,  though  without  bloodllicd  ; 
they  are  fe^urged  as  their  Mafler  was  before  them,  which 
was  both  a  painful  and  reproachful  puniihnunt  :  Yet  were 
they  fo  far  from  being  difcouragcd,  thnt  iht  y  were  the  more 


difpericd.      38    And  now  I  f.iy  unto  you.   Refrain     ""cfolved.     Tlicy  nyjnv,/,  that  1  hey  were  fo  grated   .as  to  be 
from  thefe  men,   and   let  them   alone:  for  if  this    <Ji-'"p2ccclfor  Chrid,  and  accounted  it  their  higheii  honour 


_       .  r  I        .1-  1     i_        c  •..       -11  to  be di (honoured  for  him ;  efteeminir  it  a  very  rieat  t.tvjur 

couAiel  or  this  work  be  or  men,  it  wiil   come  to  ,„  1  1,       ■     e    u       .  w  <■     r^i    • ;  r      .    .u 

.  '  and  liappuicfs  bear  t^)  rcproah  for  Chri.t,xcoriiij;g  "o  th-t 

nought  :      30  But  it  it  be  of  God,  ye  cannot  over-  of  the  apoflle  St.  Peter,  i  Epiif.  iv.  14.   //>  be  reproached 

throw  it;  lelt  haply  ye  befound  even  to  (luhtagaiufl  for  the  name  cfCbi/1,  h^ppy  are  ye  \  for  'the  Spirit  of  ghrf 

God.      40  And  to  him  they  agreed.      And   when  and  of  God  refleth  uponyAt.     This  font  them  from  the  prc- 


were  counted  wortliy  to  ftiffer  ihaine  for  hi.>  name.  God,  verfe  42.     Daily   in  the  temple,  ami  in  ciery  l:o:fe 

42  And  daily  in  the  temple  and  in  every  houfe.  they  '^'^y  "(fed  not  to  teach  and'to  pi-each  Jefut  ChnjI ;    th:;t  i.-. 

ccafed  uot  to  teach  and  prc.ich  TcfusChri!!.  t-hey  laid  hold  on  every   cpportuniiv."  in  feafi  n' and  out  of 

j.r      ,                .  feafon,  pubiiclvand  privatelv  ro  pulliih   the  gcfpel  to  tJiofe 

A;/.' here,   i.  A  general  council  erring,  and  th..t    fi-nda-  th;U  had   not  received  ir,   andrjuhcr  to  inRn  Jt  thofe   'hit 

meniallv.  Ill  mj.iter.s  ottai:!,.      Th-  y  dctermiRcd  nercmp-  had  already  received   the  .faith  of  Chii'f.     Thus  the  more 

to.-Mvi    1  hnt  the  doftrr.'ic -nd  pr.-.aicc  of  the  apoftles   was  omrageou..   were   their  advcrisrics,  the   mor*  couisfe.  ii.s 

not  trom  God;  and  .ucoidini^ly  icfJved  to   rtptefs   th.i",  ',   ,.  . 


M^ 


The 


ACTS, 


Chap.  vi. 


were  the- holy  apoftlcs.  They  rcli^ioufly  profefs  ihe  name 
ofChrirt,  and  rcfohircly  abiile  by  ihtU  profcllinn,  though 
•hey  were  derided,  imprifoncd,  pcrfecuied,  and  beaten  tor 
the  fame.  Lord,  help  thv  miniilcrs  at  this  day  to  Inffer 
reproach  for  thy  pcfpcl  ;  Ltit  never  let  any  ot  them  citlicr 
.reproach  it,  or  be  a  reproach  iin'o  it.     Aweii. 

C  II  A  P.     VI. 

In  the  foregcing  chnpkn,  an  acctnn\t  is  given  of  the 
two  jirfl  pcrfraUimi  tlwt  hfd  the  chriflian  church 
ojter  Chrijl's  ojctnfim  ;  thefonncr  in  impyifming.  the 
latter  in  the  heating  of  the  op'Jlla.  This  and  the 
v.txt  chapter  (icqumnts  m  with  a  third  blow  given  to 
this  infant  church,  blacker  and  bLwdier  than  both  tlie 
fo}-mer,  in  the  death  of  the  licly  Martyr  St.  Stephen; 
ajwf  the  occafion  of  it  was  thus : 

AN  D  in  tliofc  days  when  the  number  of  the 
difciplcs  was  multiplied,  there  arofe  a  mur- 
muring of  the  Grecians  againft  the  Hebrews, ,bc- 
caufe  their  wido^vs  were  nc;;le£led  in  the  daily 
ininirtration.  2  Tiien  the  twelve  called  the  multi- 
tude of  the  difciples  unto  them,  and  faid.  It  is  not 
reafonthat  we  fliould  leave  the  word  of  God,  and 
l"er\c  tables.  3  Wherefore,  brethren,  look  ye  out 
amonc^  you  feven  men  of  honcft  report,  full  of  the 
Holy  Ghofl;  :.ind  wifflom,  whom  we  may  appoint 
over  this  bufinefs.  4  But  we  will  give  ourfelves  con- 
tinually to  prayer  and  to  thcniiniftry  of  the  word. 

Here  ohfervt,  i.  How  the  number  of  chriflians  incrcnfed 
I'pon  the  foregoing  pcrftcmion  :  as  the  Jew  i(h  church  in 
Egypt,  the  mors  it  wasopprcfTi-d,  the  more  il  miiMpIicd  ; 
fo  the  chriftian  church  here  got  ground  by  oppofi'if  ti  : 
ver.  I.  In  tbfe  duy^  the  number  of  the  difcipkt  tvis  iniAtipllcfl. 
1.  How  the  nnmber  of  believers  incrcafine,  there  arcfc  fas 
it  too  often  happrns  arnon;:;  a  miihitiidi)  a  murmuring 
among  them  :  The  Grecians,  that  is,  fncli  Jews  as  were 
difperfed  abroad  among  the  Greeks,  compl:iir.in<j  that  their 
iviJovvs  were  ncgleclcd,  and  received  kf*  thnn  the  widows 
«t  the  Hebrews   i:i  the  daily  diliributirns  of  the  chnrch's 

■  money,  for- charitable  ufcs.  Thence /c-^rn,  That  nrgJiK^ 
ff  the  poor,  particularly  of  the  ST'^odlv  poor,  is  a  fin  in  all 

■bi!t  efpecially  in  the  ciuirchcs  of  Chrift.      Ohjcrvc,  j    How 

-<he  oprdlcs  dcfiring  to  have  the  poor  well  pruvidcd  fr>r, 
and  not  having  kifure  themfelvcs  pcrfonally  to  takccrreof 
them,  advifethe  church  to  chiifc  iVvcn  pcifms  out  of  the 
hundred  and  twenty  mcnrioned  chapter  the  firft,  to  be 
ffewards  and  difpcnft  rs  of  the  church's  tlnck,  to  diltrihii»e 
the  fame  with  cqtii'y   and  indifference  to  all  proper  cbjccEls 

"of  charity  without  exception.  Thence  learn.  That  a 
gcncrrd  concern    for  the  poor,  and  a  tender   regard  to  their 

•nectiltrics  an<l  wants,  is  a  duty  that  well  becomes  the 
triinirtcrs  and  .Tinb..:Vador3  of  G<:d  :  CJikPs  poor  are  his 
treafurc,  his  jewtU,  the  fienct  i;pon  hij  arm  ;  t^cy  are 
always  in  his  eye,  and  upon  his  heart  :   how   well  then  doih 

■  it  become  the   minilleis  ot  God  to   take  care  of  them  who 


are  fo  dear  to  him  ?  Ohferve,  4.  Hr.w  the  apofllcs  rcfolve 
toperform  their  duty  to  God  and  their  people,  wiih  fiich' 
zejl  and  applica'icn,  as  became  perfons  of  their  holy  cha- 
raifler  and  prnftflion.  IVt  will  give  our/elves  continually 
unto  pruyr,  and  to  tit  minifry  of  the  tvcrd.  Where  n?/^, 
I.  That  fnch  as  are*  called  hv  God  to  the  work  of  the 
miniftry,  oup,hr  to  give  thcmfdves  wholly  to  it  ;  ft'e  will 
give  Burlflvet  continually  thereunto.  2.  That  a  n.inifter's 
giving  himftlf  untopnycr,  is  as  great,  if  not  a  greater 
duly  than  giving  liimfLlf  ti  the  preaching  of  the  word; 
ff^e  will  give  eurjelves  continually  vnto  prayer,  and  to  the 
mlnjlry  ef  the  word  :  To  tVc  one  as  the  end,  to  the  other 
as  the  mean  ;  it  i<:G'<<i  that  fcts  the  word  on  \vo\V,  but  it 
is  prayer  that  fets  God  on  work  :  That  nMnilK-r  that  is 
not  fervent  in  prayer  cannot  expert  to  he  fiicc  fstiil  in 
prcachinr;.  Prtyt'orns,  Dy;  the  rpoftle  to  the  ThelVulo- 
nians,  that  the  word  may  run  and  be  glorified  ;  he  that 
begged  prayer  of  others,  did  notnegleftit  himfclf,  but  pray- 
ed without  ceafing. 

5  And  the  faying pleafed  the  whole  multitude. 
And  they  chofe  Stephen,  a  man  full  of  faith  and  of 
the  Holy  Ghofl,  and  Philip,  and  Prochorus,  and 
Nicanor.  andTimon,  and  P.irmenas,  and  Nicholas 
aprofclyte  of  Antioch:  6  Whom  they  fet  before 
the  apoftlcs  :  nnd  when  they  had  prayed,  they  laid 
C^«?' hands  on  them.  7  And  the  word  of  Ged  in- 
creafed  ;  and  the  number  of  the  difciples  multiplied 
in  Jcrufalem  greatly;  and  a  great  company  of  the 
priefls  tvere  obedient  to  the  faith. 

Olfei-ve  here,  That  to  remove  the  foremen  ioned  miir- 
mnrini.'  T  the  inco'iaiity  of  the  poor's  relief,  f jv  n  deacons 
were  chofon  to  adifl  the  ap' 'llis,  and  to  difp'fe  <>f  th;  t 
trs-afure  fwhiih  had  been  hid  down  at  the  upollKs' feet) 
wiih  inore  inrtiftlrcncy  to  .ill  fit  objefts  of  charity  ui'.hof.t 
exiepii-in.  Here  wc/.-,  1.  Tlic  qualification  of  the  pcrfoBt 
choftn  •  Win  full  of  tie  Holy  GhoJ}  :  That  is,  pcrfnns  that 
were  extraordinarily  sJTifted  by  the  Spirit  to  perfcrm  the 
duties  required  c\  ihem  ;  for  the  office  ofa  deacon  w:s 
befiiles  ths  taking  care  of  the  pi^or,  fr  pr  a.h  the  rofpel, 
and  !n  b.!ptize,  as  if  a!:p"r'rs  Phillip  eiv!  ;  had  it  been  enly 
to  t^ike  caie  of  :he  pooi ,  they  nccdc.l  rot  ro  he  fa  inquifi- 
tivc  to  find  out  men  full  of  th^--  Holy  Ghofl  for  that,  fer- 
vice.  Here  wc.V,  That  the  fc;  iptiire  mentions  aihrccfild 
fulnefs  nf  the  H<Iy  Ghrff,  according  to  a  thrcefcid  capacity 
of  the  receivers.  There  is  pk:riti:do  fuf.cicntiee,  the 
ftdn'fs  of  a  velTel  ;  this  every  hdicvcr  h.nh  ;  there  is  pleni- 
ludo'.ahundan'ia,  the  fidntfs  of  a  flream  ;  ti.i-iihe  apnitirs 
had,  when  extrn(>rdiiirrily  ir;fpircd,  »nd  filed  wi'h  the 
Spirit  at  the  firfl  plantation  cf  the  rcfpel  ;  and  there  is 
ftcnitvdo,  fiiperiih'ndar.iiar.  thf  fi:!nefs  of  a  fi  i.-ntain  i  and 
this  Chrifl  had.  Col.  i.  iq.  /.'  fkr.frd  the  Fi.ther  tlat  in 
him  JIjcuIJ ii'l  fiilrufs  dzvell.  2.  The  manner  how  thefe 
deaccns  ( I'.'er  imo  their  eflice  ;  it  is  by  pr.Tver  and  imprw 
fi'ion  ofhmds,  \er.  6.  7 ley  prayed  ami  laid  herds  en  tl'em. 
This  rite  '  flaying  on  of  hands  vas  iifed  anciently  uprii 
a  threefold  occafion  in  the  Jewilli  church  :  namely,  in 
their  facriHces,  Exod.  xxix.  15.  !n  their  bleflinss.  Gen. 
xlviii.    I.J..     And   ia   their  dcfignaiiun    unto   a  c^iarce  or 

otlUv  . 


Chap.  vit. 


The 


ACTS. 


441 


office,  Numb,  xxvii.  18.  Thus  Mofcslaid  hi  s  hands  en 
Jolhua ;  and  from  hence  it  was  derived  and  brought  into 
the  jTofpel-cluirch,  when  miniftcrs  were  ordained  by  the 
apoftles  in  the  primitive  times,  they  !;iid  tlieir  hands  ufoii 
them.  I  Tim.  v.  72.  Nolf,  3.  The  mighty  fuccefs  of  the 
gofprl,  notwitiiftandinf*  all  the  violent  oppofition  that 
w.ts  made  ag.iinft  it ;  ThfvtordoJGod,  that  is,  the  doc- 
trine of  the  gofpcl .  increafeJ,  the  numhtr  nfhelievers  multi- 
plied :  yea,  fonie  of  the  prieftt  themfeives,  tliough  formerly 
bitter  enemies  to  Chrlfl,  now  embraced  the  faith,  and  were 
joined  to  the  church  ;  gre.it  istruth.erp-.'ci.il'y  the  fpirit  of 
truth,  and  will  prevail.  Naked  truth  is  too  hard  for  armed 
error.  Truth  has  the  llrength  of  God  in  it,  and  therefore 
human  power  can  never  prevail  againfi  divine  truth.  Si 
mightily  grrM  the  word  of  Cod  end  prevailed. 

8  And  Stephen  full  of  faith  and  power  did  great 
wonders  and  miracles  atnong  the  people,  gf  Then 
there  arofc  certain  of  the  fynai^oiTue  which  is  called 
tht  fynagogite  of  the  Libertines,  and  Cyrenians,  and 
Alexandrians,  and  of  them  of  Cilicia,  and  of  Afia, 
difpuling  with  Stephen.  10  And  they  were  not 
able  to  refill  the  wifdom  and  the  Spirit  by  which  he 
fpake.  11  Then  they  fuborncdnien  which  faid,  We 
have  heard  him  Ipeak  biafpemous  words  againft 
Mofes  and  <7^fl/;^  God.  12  And  they  flined  up 
the  people  and  the  elders  and  the  fcribes,  and  came 
.upon  him,  and  caught  him,  and  brought  hhn  to  the 
coiincil.  13  And  fet  falfe  witncIFes',  which  faid 
This  man  ceafeth  not  to  fpeak  blafphcmous  words 
again fl  this  holy  place  and  the  law.  14  For  we 
have  heard  him  fay,  That  this  Jefus  of  Nazareth 
Hiall  dellroy  this  place,  and  fhall  change  the  culloms 
•which  Mofes  delivered  us.  15  And  all  that  fat  in 
the  council,  looked  ftcdfaflly  on  him,  faw  his  face 
as  it  had  been  the  face  of  an  angel. 

Notehere,  The  great  characT:er  given  of  St.  Stephen  ;  a 
man  full  of  the  grace  of  God,  full  of  faith,  full  of  power 
to  w'ork  miracles,  mighty  in  word  and  deed  ;  able  to  do  all 
things,  and  to  fuffcr  all  things  through  Chriftthatflrength- 
ened  him.  2.  The  violent  oppofition  which  this  good 
njan  met  with  ill  the  way  of  his  duty.  He  is,  I'l.)  En- 
countered by  difputation  with  the  heads  of  five  collcgesin 
Jerufaleni,  namely.  Libertines,  Cyrenians,  Alexandrians, 
.Cilicians  and  Aliatics.  Behold  here,  an  admirable  ncl  kept, 
■wherein  St.  Stephen  was  the  refpondent,  againft  wljoni  op- 
ponents  appeared  from  all  parts  ot  the  known  world  ;  but 
all  toofewtoredft  the  wifdom  and  Spirit  by  which  kefpake. 
He  aflertcdthe  truth  fo  convinf  inglv,  that  all  his  oppofites 
had  no  power  to  oppofe  him.  See  here  how  faithful  Chrift 
was  in  fulfilling  of  hi^promife,  Luke  xxi.  115.  /  willgive 
you  a  mouth  and  wifdom,  -which  /ill your  adverfaries  fl:aUmt 
he  able  to  gainfay  nor  opp'fe.  (2  )  His  adverfaries  being 
baffled  in  their  difputes,  they  burn  with  rewnge  ;  they  hire 
men  to  accufe  him  falfely,  that  they  might  take  away  his 
life.  The  bcft  arguments  of  a  baffled  adverfary  are  ever 
found  to  be  craft  and  cruelty ;  it  has  been  an  old  artifice 


of  the  devil,  to  fwear  innocent  men  out  of  their  lives;  Ar..! 
therefore  it  is  next  to  a  miracle,  that  no  greater  nuraberof 
innocent  perfons  have  been  murdered  In  the  world  by  per- 
jury and  lall'e  actufaiion ;  when  (o  ninny  thoufands  h-te 
tlieni,  who  make  no  cou'ciciice  rf  fabe  oaths.  3.  The 
charge  and  accufation  brought  againft  Sicpliei),  that  he 
fi)ake  dilhonournbly  of  the  Jewilh  religion,  that  he  was 
continually  foretelling  deftruflion  to  the  temple,  an  J 
threatening  the  change  of  all  Mofaic  rites.  It  is  very  pro- 
bable, that  he  told  them  the  ftiadowsand  ceremonies  were 
to  vanifli,  now  the  fubftance  was  come;  and  that  ihe  Mo- 
faic rites  were  togive  place,  that  a  more  excellent  and  fpi- 
ritual  worlhip  might  fiicceed.  For  as  God  was  worlliipped 
aright  four  hundred  years  before  cither  tabernacle  or  tem- 
ple were  built,  or  the  Jcwilh  rites  inftituted  :  So  he  might 
again  be  truly  wordiipped  after  they  were  abolidied.  Laftly, 
How  Almighty  God,  by  a  miracle,  bears  witnefs  :o  the  iu- 
nocency  ol  his  holy  fervant  St.  Stephen  ;  and  to  convince 
his  accufers,  that  he  had  done  no  wrong  to  Mofes,  Go4 
makes  his  face  to  ftiine  now  as  Mofes's  face  iiad  (hintd  ot 
old,  and  gave  him  an  angelical  countenance,  in  which  ap- 
peared an  extraordinary  luftre  and  radiancy  ;  not  that  an 
angel  has  a  face,  or  fliines  vilibly  ;  but  ii  intimates  that 
amazing  brightnefs  of  beauty  which  was  inftaniped  upon 
the  face  of  Stephen.  He  now  began  to  border  upon 
heaven,  and  bad  received  fome  beams  of  glory  approaching: 
Itpleafeth  God  fometimes  to  give  his  ch;!dre:.  and  fervants 
fome  prelibations  and  foret^ftes  of  heaven  before  they  ftep 
into  heaven,  efpecially  lioly  martyrs  and  confeilbrs,  w-ho 
love  not  their  lives  unto  death ;  God  bears  an  honourable 
refpeft  to  them  that  bear  witnefs  to  his  name  and  truth  ; 
and  as  they  fljall  (liine  forth  in  the  kingdom  of  their  Father 
fo  will  God  fometimes  put  a  luftre  upon  their  faces  here  : 
All  in  the  council faiu  St.  Stephen's  fuce,  as  it  had  been  ti:-: 
face  of  an  angd. 

c  II  A  P.    vn. 

THEN  faid  the  high  pricft,  Arc  thefe things  fo  ' 
2  And  he  faid,  Men,  and  bretliren,  and  fathers, 
hearken;  The  God  of  glory  appeared  unto  our  Fa- 
ther Abraham  ,  when  he  was  in  Moropotamia,  be- 
fore he  dwelt  in  Charran,  3  And  faidumo  him,  Get 
thee  out  of  thy  country  and  from  thy  kindred,'  and 
come  into  the  land  which  I  fhall  fhew  thee.  4  Then 
came  he  out  of  the  landof  the  Chaldeans,  and  dwelt 
in  Charran  :  and  from  thence,  when  his  father  was 
dead,  he  removed  him  into  this  land  wherein  yc 
now  dwell.  ,5  And  he  gave  hiin  none  inheritance. 
in  it,  no  not  fo  much  as  to  fet  his  foot  on ;  yet  he 
promifcd  that  he  would  give  it  to  him  for  a  polfef- 
fion,  and  to  his  feed  after  him,  when  as  yet  he  had  no 
child. 

This  chapter  contains  St.  Stephen's  .-.pologv,  or  defen- 
fative  plea  which  he  makes  for  hin.fdf:  The  Jews  had  iu 
the  foregoing  chapter  accufed  him  for  blalphtmirg  their 
law,  and  profaning  their  temple,  imagining  that  Almip  hty 


44« 


The      ACT    S. 


.Chap.  vn. 


God  was  fo  plea  fed  with  the   tcmple-fervice   and  Mofaic 
rites,  th;it  no  oti'.er  way  of  worfhip  coiilil  be  acceptable  to 
him.  Therefore  by  an  hiilorical  dfduftion,  he  fliews.  them 
that  God  was  worfliippeda  right  before  either  tabernacle  or 
temple  was  built,  or  any  of  the  Mofaic  rites  inflimted   or 
ordained,  and  conft  quently  th.it  the   true   worfliip  of  God 
was  necelT.irily    and  infep^rably  annexrd  to    any  of   thefc 
thing'.   For, the  proof  of  this,  h^  begins  a»  Abraham,  and 
fliewi  ihem,  that  he  living  ot  old  at  Ur  of  the  Chaldeans, 
in  the  midil  of  Idolaters,    God    was   ple.ifed   of  his  free 
mercy  to  call  hiin,  to  enlighten,  and  draw  him  to  own  and 
worftiip  the  true  God,  and    comnnndcd    him    to   leave  his 
nativecountry,  and gointoa  land  which  he  ihould  fliew  him* 
He  promifed  to  make  of  him  a  gieat  natinn,    and    that   in 
hiin  all  the  families  of  the  earth  fhould  be   bltlTed.     Now 
tlie  defign  and  drift  uf  Stephen  in  this  relation,  istoprovc, 
that  Abraham,  from    his  firftcall  in  Chaidea,  when  he  was 
feventy  yearsold,  to  the  time  of  his  being  ninety  years  old, 
had  ferved  God  faithfully  al!  that  time,  without  eithercir- 
camcifion  or  ceremony,  without  tabernacle  or  temple  ;  and 
confequently,  that  the  true  M'oriliip  of  God  mlghfbe  now 
performed  acceptably  after  thefe  ceremonies  were  aboliflied 
as  well  as  it  was  performed  before  they    were    inftituted. 
Learn  hence,    i ,  That  rclis^ious  worlhip  is  nianift  ftly    due 
to  God  by  the  law  and  light  of  nature.    2.  That  the  man- 
ner how  that  worfliip  IhoulJ  be  acceptably  performed,  was 
not  known  by  the  law  of  nature,  but  dilcovcred  by  divine 
revelation.     Adam   in  innocence   knew    God  was   to  he 
worlhippcd  ;   yet  he  did  not  know  by    what  outward  acls 
he  was  to  teftify  that  homage,  till  God  the  Sovereign  Go- 
vernor and  fupreme  Lawgiverdid  give  dirct^iion.  j.  That 
the  worfliip  due  from  the  creature  to  God  the  Creator,  is 
a  fpiritu.'il  worfliip,  and  ought  to  be  fpiritually  performed. 
4    The  Judaical  worfliip,  though    appointed  by  God  him- 
i'elf,   was  flelhly  and  carnal,  and  never  pleafed    God  for  its 
own  lake.   5.  'rhe  evangelical  worfliip  being  (piritual,and 
inoft  Iniiable  to  the  nature  of  God,  is    therefore  moft  ac- 
cepcible  and  heft  pleafing  to  him.      The  ceremonial  wor- 
Jh'p  wa>  then  fore  good,  becaufc  God  conimandtd  it ;    but 
the  evangplical  wo:  fhip  is  therefore    connnanded,  becaufe 
■  good.      The  legal  worfliip  is  csWul  fl  Jh  in  fcriptnre,  and  a 
carnal  ordinance,  il^  oppolition  to  the  gofpel,  which  iscalled 
fpirit,   and   ad'nW^Jlnmn  of  the  fj'irit,  becaufe    attended 
with  a  morelpiritual  efficacy  on  the  hearts  and  lives  of  men. 

6  And  God  fpnke  on  this  wife,  that  his  feed 
fhould  lojourn  in|a  flrange  land;  and  that  ihey  fhould 
bring  them  into  bondage,  andintreat  them  evil  four 
hun-dred  years,  7  And  the  nation  to  whom  they 
fhall  be  iti bondage  will  I  judge,  laid  God.  And 
after  that  fhall  ihcy  come  forth,  andfcnemeinthis 
place.  8  And  he  gave  him  the  covenant  of  cir- 
curncifion.  And  fo /}ir<7/;flw.  begat  Ilaac,  and  cir- 
tumcifed  him  theeigliihday  ;  and  Ifaac/irj^a/ Jacob: 
and  Jacob  be^at  the  twelve  oatriarchs. 

Suie  hen-,   1  lie  great  tri.d  which  God    put   Abraham's 

faitli  nn;o  :    The  I^ord  promifed  to  ^'ve  h'tii  the   land    of 

'Canaan   fur  a  poflcllion,  but   he  gave  hhiv  iiot  a    foot^s 

■breadth  :  lie  promiled  to  gi?e  il  Unto  \\\%  feed,  when  as 


yet  he  had  no  child  ;  and  when  Gpf!  .gave   him   feed,  yet 
ihey  were  to  fojourn  in  »  ftruni^eiandi  Egypt  ;    and    con- 
tinue there   in  bondage  four  hundred  year..    Learn  Uewce, 
'J'hat  there  is  no  grace  which  Cod  delights  more  ro  exer- 
cife  and  try,  tiian  the  faith  of  hivt  people;  as,  faith   puts 
honour  upon  Cod,  fo  do;h  Go('  put    hcnour    upon   faith  ; 
and  faith  never  honours  Go.d  more,    nor   is   more  highly 
honoured  by  him,  th.iu  w'heniit  is   put  opon   ibe  greaieft 
exercife  and  trial  :    iVex.i.j.     T'uit  the  Irialof  your  Jjjih 
being  much  more  precious  than  of^'iU  that   peiifieDt,    might 
be  fiund,   &;c.      Here  the  apoftle  compares  fmth   unto,   and 
prefers  it  before  gold,  even  the  moft  precious  gold  purified 
in  the  fire.       Is  gi)lJ  precious  and  rare?      So  is  faiih.   ,  Js 
gold  pure  and  relplendcnt  ?  So  is  faith.  Is  gold  Lifting  and 
durable?   So  is  faith.     Is  gidd   purified   and    improved  by 
trying  in  the  fire?    So  is  faiih  by  exercile  ;  as  rhe  inftance 
of  Abraham  here  fully  proves.      2.  How  God  takes  Abra- 
ham and  his  ("ced  into  covenant  wiih  h'iin,    and  gives  him 
circumcifion,   the  leal  of  the  coven:int.     Thence   learn, 
'J'hnt  in  the  covenant  which  God  made  with  Abraham,   he 
g.ive  hiiiilclf  to  be  a  God  to  Abraham  and  to  his  feed,  and 
received  Abraham  and  hisfeed  to  he  a  people  unto  himfelf. 
2.   That  circumcifion  was  both  the  fign  and  tiie  feal  of  the 
covenant  which  God  made  with  Abmhani,    and   his  feed, 
the  people  of  the  Jews  :   It  is  here  called  the   covenant  of 
circumcifion,  becaule  circiinicifion  was   both  the    (ign  atid 
the  feal  of  thatcovenant  made  with  Abraham,     (i.)  Cir- 
cumcifion was  a  fign,  and  that  in  feveral  relpefts  :   Jt  was 
a  commemorative  lign  of  God's  covenant  with  Abraham; 
it  was  a  reprel'entative  fign  of  Abraham's  faith    and    obe- 
dience towards  God,     A  demonftrative  fign  of  original  fin> 
and  the  depravity  of  human  nature.   A  dilcriininaiion  and 
diftinguifliing  fign  of  the  true  church,  and  people  of  God, 
from   all  the   reft   of  the  world.     An    initiating  fign,    by 
which  all  (rrangers  were  admitted  into  the  Jewifb  church. 
Andiaftly,  It  was  a  prefiguraiive  lign  of  baptifin,    which 
fucceedeil  in  the  room    of  circumcifion  in   the  Chriftian 
church.      (2.)    Circumcifion    was  not  only    a    fign,    but 
a   feal    alio;    Rom.    iv.     ii.      He  received    the   fign     of 
circumcijhn,  the  feal  of  the  righteous  hy  faith.      It    was 
a  feal  on  God's  part,  to  confirm  all  the  proimfes  made  to 
Abraham   and  his  feed  :    And  it  was  a   feal   on    his  and 
their  part,  to  bind  him   to    renounce    the  fervice  of  all 
other  Gods,  and  to  oblige  them  to  the  obfervation  of  the 
whole  Jewifli  law.    , 

9  And  the  patriarch.?,  moved  with   envy,   fold 

Joieph  into  Egypt :  but  God  wa.swith  him,    10  And 

delivered  him  out  of  all  his  afflictions,  andgavehim 

favour  and  wifdom  in  the  fight  of  Pharaoh  king  of 

Egypt ;  and  he  made  him  governor  over  E,;yptand 

all  his  houfe.     1 1  Now  there  came  a  dearth  over  all 

the  land  of  Egypt  and  Cinnan,  and  great  aflliiflion; 

and  our  fathers  found  no  fuftenancc.   12  Butwhen 

Jacob  heard  that  there  was  corn  in  Egypt,  ho  fent 

out  our  Father's  tirft.      13  And  at  the  lecond  tim« 

Jofeph  Wa.s   1;  adc  known   to  his    brethren:    and 

lofeph's  kindred  was   made  known  unto  Pharaoh. 

■  1.1  Then 


Chap  vii. 


The 


ACTS. 


24  Then  fent  Jofeph,  and  called  his  father  Jacob 
to  him  ahd  all  his  kindred,  three  fcorc  and  filtcen 
fouls.  15  So  Jacob  went  down  into  Egypt,  and 
died,  he  and  our  fathers,  ''16  And  were  carried 
over  into  Sych(;m.  and  laid  into  the  fcpulchre  that 
Abraham  bou^I^t  for  a  fum  of  money  of  the  fons  of 
Emmor  the  father  oi  Sychem.  17  But  when  the 
time  of  the  promife  drew  nigh  which  God  had 
fworn  ta  Abraham,  the  people  grew  and  multiplied 
in  Egypt,  18  Till  another  king  arofe,  which  knew 
not  Jofeph.  19  The  fame  dealt  fubtiley  with  our 
kindred,  and  evil  entreated  our  fathers,  fo  that  they 
call  out  their  young  children,  to  the  end  they  might 
not  live. 

From  thehiftory  of  Abraham,  Stephen  proceeds  to  that 
of  Jofeph;  and  fljews,  as  he  did  before,   that  Jofeph,  as 
well  as  Ahrahaiti,   worfh'pped    God    acceptably    witliout 
cither  tabernacle  or  temple,  and  wiihoin  liich  ciiftoms  as 
Mofes  delivered  ;   and  confcqiiently,  that    the  worthip  of 
God  is  not  confined  to  an  cHitward    temple,  or  a  Mrfaical 
ininirtraiion;  and  that  tbtrefore  i:  was  not  blafphemy  in  him 
to  lay,    that  Gtxl  might  be  fo  worfhipped.     'I'his  is.  St. 
Stephen's  argument  iVoin  the  inftance  of  Jofeph.     A-,  to 
the  particular  Jloiy  of  Jofeph,  ohferve,  i.   The  ^great  and 
fore  aflliaions  which  befej  that   holy  and  good  man  ;   he 
\vasenviedandhatcdof  hisbretbren,  theyconfpired  againft 
him,  and  fought  to  take  away  his  life  ;    he  is  tbrownin:oa 
pit  arid  afterwards'  fold  Icr  a  bondflave  to  the  Midianites  ; 
thev  fell, him  into  Egppt,  v  here  he  was  imprifoned  fo  long 
till  ihe,iron  entered  into  his  foul ;    that  is,  fo  loaded  with 
irons,  that  liis  fl«/h  was  eaten  with  them.     Uam  tjience, 
That  afiliclipns,  niuuy  and  great  affliaions,   Jong  aud  fore 
afflictions,  have  been,  and  maj  be,   the  lot  and  portion  of 
thehoheftand   bedoftnen,   and  all    thefe   occ;ifioned  by 
their  own  brethren:   JoJcpb\<   hnthren^'trnveJ  wtk  eniy, 
JM  Jofeph, r.t'iEyrpt.     2.   The  fingularfupport  and  torn- 
fort  w,j„ch  Jolepii  experienced  in,  and  inider,his  great  sf- 
«iaions;   C'W  was   with  him      God    was  with  Jofeph  in 
I'otiphar's  hcufe,  and  gave  liim  favour  in   the  e\<>s  of  his 
niafter,  «  ho  repulcd  an  entire  confidence  in  him.      God 
was  with  Jofeph  in  prifon,  and  caufed  his  iinprifonmcnt  to 
make  way  for  his  enlargement.     God  was  with  Jofepbin 
Pharaoh's  court,   and  gave  him  a  prudent  and  provident 
Spirit,  making  him  a  father  unto  Pharaoh,  and   to  all  his 
people  ;  giving  him  alfo  a  ccn:paffionate  and  nu-rcilV.I  fpirit 
to  his  brethren  ;  pardoning  their  cruellies,  and  forgiving 
the  injuries  done  unto  him.    Hence  we  /can,,  That  all  tlj? 
envj'  malice,  and  mifcliievons  dedgns  of  men,  (IrU  never 
be  .-ible  to  hinder  or  difappoint  the  purpofe  andpleafureof 
Ood  :  The  patriarchs   moved  with  efr.y,  Jold  J'.ftph  into 
i::gypt :  But  Cod  wa,  with  him.     q.     The  rrliiiious  drfire 
which  Jacob  and  Jofepb,and  the  reftof  the  holy  patriarchs 
had  to  be  buried  together  in  the  land  ofcana-^o,*  ver.    ic. 
Jb.   Jccoo  d,ed,  and  our.  fathers,  ar.d  were  carried  ever  »,;/, 
Sychem,  and  laid  ir,  afpulchre.     No  doubt,  tliis  was  done 
by  way  of  declaration  of  their  owr,  faith,  .ind  in  order  it. 
Je  coniirmation  Ofthe  faith  bf  others,  that  their  p.aerit^ 
./hould  enjoy  and  polT.fs.tha:  bnd  ;  fo  that  thisaft  of  a-.e  I 


44S 


was  a  profeflion  of  their  faith  in  the  promifes  which  God 
had  made  to  them  of  their  pofTedlng  and  enjoying  the  land 
of  Canaan.  There  is  a  natural  dti're  in  perfons  to  be 
buried  by  their  anctllors ;  but  here  it  vvasareliuiousdcfire 
they  died  in  the  faith  of  their  anceltors,  and 'hid  down 
their  head's  togethei;  upon  the  fame  pillow  of  duJl,  in  hone 
_  of  a  bltfied  and  glorious  rcfurreflion.  * 

20  In  which  time  Mofes  was  born,  and  w.is  ex- 
ceeding fair,  and  tiourifhed  up  in  his  father's  hoiife 
three  months  21  And  when  he  was  cad  out,  Pha- 
raoh's daughter  took  him  up,  andnourilhcd  li'imfor 
her  own  fon.  22  And  Mofes  was  learned  in  all 
the  wifdom  of  the  Egyptian^  and  was  mighty  in 
words  and  in  deeds.  23  And  when  he  was  full 
forty  years  old,  it  came  into  his  heart  to  vifit  his 
brethren  the  children  of  Ifrael.  24  And  feeing  one 
of  than  fufFer  wrong,  he  defended  km,  and  avenged 
him  that  was  opprelT-^d,  and  fmote  the-  Eyptian  : 
25  For  he  fuppofed  his  brethren  would  have  under- 
ftood  how  that  God  by  his  hand  would  deliver  them 
but  they  undcrilood  not.  26  And  the  next  day  he 
Jhewedhimfelf  unto  them  as  the)-  Riove,  and  would 
have  fet  them  at  one  again,  faying.  Sirs,  ye  arc 
brethren:  why  do  ye  wrong  one  to  another.?  27 
But  he  that  did  his  neighbour  wrong  thruft  him 
away,  faying.  Who  made  thee  a  ruler  and  a  judge 
over  us  ?  28  Wilt  thou  kill  me,  a.s  tbou  didfl  the 
Egyptian  yeflerday  ?  29  Then  fled  Mofes  at  this 
faying,  and  was  a  llranger  in  the  land  of  Midian. 
where  he  begat  two  fons. 

From  the  hiftory  of  Abraham  and  Jofeph  St.  Stephen 
ddcends  to  that  of  Mofes ;  where  we  have  obfervable,  i. 
.  1  he  birih  and  education  of  Mofes,  he  was  horn,  and  hid 
three  minths  in  his  Father's  boufe  .-  and  then  being  cart  cut 
was  taken  in  by  Pharaoh's  daughter,  and  had  a  noble  edu- 
cation given  to  L\m  ;   being  inlfruc^ed  in  all  kinds  of  good 
literature,  to  fit  him  for  fiich  great  fervices  as  a   prince's 
court  niighriprobably  have   brought   him  to  :  M'.Jes  was 
learned  IJcnce  ri'.ie,  That  the  greater  men  are,  ihegre.nter 
ihould  tlieircare  be  ft  r  the  learned  and  religioi.sediication 
of  their   children;   Lccaufe  nothing  is  more  incongruous 
and  unfuitabie  than  greatnefs  of  eftate  and  meannefrof  un- 
derftnndiiig.     It  is  a  fijame  to  great  men  to  breed  up  ihcir 
children  fenfually.to  gaming,  (porting, and  excefs,  asif  ?n 
inheiitance  did  ferve  for  no  other  purpofe  but  to  make  the 
heir  of  it  nfeiefs,  and  good  for  nothing.     Again,  The  Kui- 
"//V"''  <'>^'ent  of  Mofes's  learning.     He  was  learned  in 
nil  the  harnir.g  of  the  Egyptians..  .  Where  rcmerk,  1.  The 
di'Ferent  end  which  God  had  in  his  providence,  from  what 
I  naraoh's  daughter  had  in  her  particular  care.      She  in- 
temiid,  by  this  education,   the  cood  ot  Egypt;  but  God 
intended  the  good  of  Ifrael  !   She  defigned  the  fervice  of 
n'^"""''  '  ^"'  ^'"'  deiigned  Mofes  to  be  a  deliverer  from 
lliaraob.     Thus    the  wife  and    holy   providence  of  Cod 
ufethlthe  diligence  of  men  to  tfTcct  and  bring  things  about 
which  tj;,.^  never  thought   of.   2.  .We  may  renuir/c,  How 
^  "   -  ihit 


444 


The 


ACTS 


Chap.  vh. 


that  Moles  rhe  great  prophet,  whom  GoJ  fpake  to,  mouth 
r:>  mouth,  is  here  coniniended  f;ir  hii  learning,  yea,  for 
Egyptian  learning.     Thence  we  may  gather,  Thnt  hun)an 
learning  is  a  nob!e  and  beneficial  gift  of  God,  and  a  very 
great  ornament  and  honour  unto  the  greateft  and  moft  ex- 
cellent men  ;   for  it  is  in  iifclf  an  ornament  .ind  pt-rfeftion 
to  the  mind;  it  renders  men  the  more  iifefol  nnil  fervice- 
able  to  their  generation,  and  a  greater  bleflihg  to  lociety, 
but  efpecially  to  the  holy  church  of  God,     Human  learn- 
ing is  indeed    far  inferior   to  holiacfj  ;   but  in  holy  men, 
learnina;  is  a  rare  ornament    and  acceliion  to   holinefs. — 
Sanctified  wit  beautilies  religion,  fanclified  reafon  defends 
itj'andifiedpowerprotertsit,  faniflitied elocution  perfuades 
others  to  tlie  love  of  it ;  fo  that  to  decry  the  ufe  of  human 
learning  mud  proceed  either  from  ignorance  or  from  ma- 
lice, and  a  delire  to  have  religion  betrayed.     Let    us  fee 
that  we  get  our  learning  feafoned  with  hoiinefs,  that  we 
uie  it  with  humility,  moderation,  and  fobriety,  as  an  hand- 
maid unto    Chriil;  not  vain-glorioudy  unto  oftentation, 
not  proLidly  with  contemptof  others,  not  herettcally  in  de- 
lence  of  error  ;   never  fufFering  human  learning,  but  di- 
vine revelation,   to  determine   articles  of  faith  ;   then,    if 
■with  Mofes  we  be  learned  in  all  the  learning  of  the  philo- 
ibphers,  the  more  glory  we  Ihall  bring   to  God,  and  the 
more  ufeful  and  beneficial  to  mankind,   i.   As  the  eJuca- 
rion  of  Moles  in  Pharaoh's  court,  fo  the  time  of  his  conti- 
nuing there;  namely,  till  he  was  firty  years  olJ:  After 
which   God  put  it  in  his  heart  to  vilit  his  brethren,  the 
children  ol   Ifrael,  and  offer  himlelf  to  be  a  deliverer  to 
them  ;  and  he  fuppofcd  that  they  would  have  underftood 
the  purpole   of  God  to   fave  them  by  Uis  hand,  but  they 
underllood  it  not.     Rut  what  reafon  was  there  for  the  If- 
raeljies  tofuppofe,  ihat  Mofes  was  the  perfon  dellgneclby 
God  for  tbeir  deliverer?   Ar.fvjcr,  Very  great  reafon;  be- 
eaufe,  (i.)  They  knew  that  the  time  of  their  deliverance 
Jid  now  draw  very  near.  (2.)  From  The  extraordiarinefs 
•f  Mofes's  prefervaiion  ;  by  his  being  hid  three  montbsiii 
his  father's  houfe  without  difcovery  ;.  by  his  floating  upon 
the  waters  in  an  ark   of  bulrulhes  without  danger,  when 
an  infant ;  they  mij>ht  have    rationally  thought  that  fuch 
a  perfnii  w.is  deliirned  by  God  for  very  great  purpofes.  3. 
From- his  reaiiinefi  to  defend  them  at  this  time,  when  an 
Jfraelite  .mtl  an  Egyptian  contended  ;  for  it  was  wonder- 
ful that  fo  gre.it  a  perfon  as  Mofes  was,   and  might  have 
l>een,  (Iwiilii  concern  himftlfina  private  lyiarrel  betwixt 
two  o!)fcure  perfons.     Moles  might  well  fuppofe,  that  his 
iKerhren  would    have  underftood,   how   that  God  by  his 
h.md  would  iiave  delivered  them;  but  they  underftood  it 
not.    7.    The  ill   treatment  piven  to  Mofes,   when  he  of- 
fered  himfeif  to  be  a   reconciler  ;   they  thrult  him  from 
them,  and   cxpoftuh'e  with  him,    Who  made  thee  a  ruler 
'jr  a  judge?  The  ineekiTinn  replies,  ^irs,ye  art  brethren, 
'j/hy  d'>  ye   wrong  one  to   u  not  her  P  Where  nile,  r.    Who. 
were  the  perfon^  doing  wrong  to  each  other;   they  were 
Jfraelites,  Iwth  Itraehtes  :  1  o  fee  an  Ifratlite  and  an  £- 
JTV^li.^n  ftrujr'^Hitg,  b;id  betm  no  woiidci-;   but  to  fee  two 
Ifrailites,  who  were  breihrer.,  bret'nrcn  by  nation,  breth- 
ren by  reli^i  >n,  brethren  it^  tribul.nion,  both  of  the    feed 
of  Abraham,  bothinitiateJ  if»fo  the  iiimtcovenant,  both  in 
bond->p;e  to  a  cruel  lyra'it,  Pharaoh,  who  had  covKlc,icned 


them  to  an  ignominious  flnvery,  and  defigired  fuch  n  degree 
of  cntelty,  as  to  murder  all  their  male  ifl'ue  :  This  was  aft 
aftonilliing  fight,  and  Mules  might  well  fay,  /f/y  Jo  ye 
•wrong  one  to  arfJher  f  PLiinly  implying,  that  hath  parties 
Wfre  to  blame :  but  that  party  molt,  who  would  not  hear 
of  a  reconciliation, or  putting  a  ftopto  the  quarrel ; .;  recon- 
ciler is  nii>re  odious  than  a  llranger  in  the  apprehenfionof 
foine.  Laftly,  How  Mofes  being  thus  ill  treated  by  them, 
departs  from  them,  and  they  hearnomore  of  him  for  for- 
ty years,  verfe  ii).Thenfled  MoJt:i,andwas  a pranger  in  the 
land  of  Midian  :  Wiiere  note,  The  years  of  Mofes's  life 
were  an  hundred  and  twenty:  Forty  years  he  fperitat  the 
court  at  Egypt ;  forty  years  he  Ipent  in  Midian  with 
his  father-in  lawjcthro;  and  the  jaft  forty  years  of  his 
life  in  the  wildemefs.  Nowall  this  time  Mofes  was  awor- 
lliipper  ofthe  trueGod  and  that  in  an  acceptable  manner; 
and  moft  of  his  time  he  worlhipped  Cod  without  either 
tabernacle  or  temple.  Frotn  whence  St.  Stephen  draws 
his  argument  to  prove,  that  as  God  was  accepia^tly  wor- 
fliipped  by  holy  men,  before  either  tabernade  or  temple 
were  erefted,  in  like  manner  he  may  be  fo  again,  after 
both  tabernacle  and  reiiipteare  dcftroyed  ;and  tonfequent- 
ly,  that  they  unjuiHy  accufed  him  of  blafphemy,  or  (peak- 
ing btafphemous  words   againft  Moles,   and  ag-dnft  God. 

30  And  when  forty  years  were  expired,  there  ap- 
peared to  him  in  the  wildernefs  of  mount  Sina  an 
angel  ofthe  Lord  in  a  flame  of  fire  in  a  bufh.  qj 
When  Mofes  fawiV,  he  wondered  at  the  fight  :  and 
as  he  drew  near  to  behold  //,  the  voice  of  tlie  Lord 
ratne  unto  him.  32  faying  /  am  the  God  of  thy 
fathers,  the  God  of  Abraham,  and  the  God  of  Ifaac, 
and  the  God  of  Jacob.  Then  Mofei  trembled, 
and  durfl  not  behold.  33  Then  faid  the  Lord  tc 
him,  Put  ofTthy  (hoes  from  thy  feet;  for  the  place 
where  thou  ftandell  is  holy  ground.  34  I  have  ieen 
I  havo  feen  the  aflliclion  of  my  people,  which  is  in 
Egypt,  and  I  have  heard  their  groaning,  and  am 
come  down  to  deliver  them.  And  now  come,  3 
will  fend  thee  into  Egypt.  315  Tiiis  Mofes,  whom 
tl>ey  refufed,  faying.  Who  made  thee  a  naler  anda 
judge  ?  the  fame  did  God  fend  to  be  a  ruler  and  de- 
liverer by  the  hands  ofthe  angels  which  appeared 
to  hitn  in  the  bufl).  36  He  brought  them  out, 
after  that  he  had  Ihewed  wonders  and  fign\in  the 
land  of  Egypt,  and  in  the  Red-fca,  and  in  the  wil- 
dernefs forty  years.  37  f  This  is  that  Mofcswhich 
faid  unto  the  children  of  Ifraci,  A  prophet  (hall  the 
Lord  your  God  raifeupunlo  you  of  your  brethren 
like  unto  me:  him  fliall  ye  hear,  38  This  is  be 
that  was  in  the  church  in  tlie  wildernefs  with  the 
angel,  which  fpake  to  him  in  the  mount  Sina,  and 
•wiih  our  fathers,  who  received  the  lively  oracles  to 
give  unto  us.  39  To  whom  our  fathers  would  not 
obey,  but  thrnfl  hbn  from  them,  and  in  their  hearts 
lumcd  back  again  in'o  K(;ypt,     40  Saying  unto 

A.ii<j;i 


Chap.  vii. 


The 


A    C     T     S. 


44. 


Aaron,  Make  us  godsto  ^rob^fjie  us  :  for  as  for 
this  Moles  which  brought  us  out  of  the  land  of 
Egypt,  we  wot  not  what  is  become  of  him.  41 
Asd  they  made  a  calf  in  thofo,  days  and  offered 
lacifice  unto  the  idol,  and  rejoiced  in  the  works  of 
their  own  hands.  42  Then  God  turned,  and  gave 
them  up  to  worfliip  the  hofl  of  heaven;  as  it  is 
written  in  the  book  of  the  prophets,  O  ye  houfeof 
Ifrael,  have  ye  offered  to  me  ilain  bealls  and  facri- 
fices  by  t!ie  fpace  of  forty  years  in  the  wildernefs? 
43  Yea,  ye  took  upthe  tabernacle  of  Moloch,  and 
the  ftar  of  your  god  Remphan,  figures  which  ye 
made  to  worfliip  them:  and  1  will  carry  you  away 
beyond  Babylon.  44  Our  I.ithtrshad  the  taber- 
uacle  ot  witncfs  in  the  wildernefs,  as  he  had  ap- 
pointed, fpeakingunto  Moles  that  he  ftiould  make 
it  according  to  the  falliion  that  he  had  leen.  45 
Which  alio  our  fiUhers  that  came  after  brought  in 
with  Jefus  into  the  polfeflion  of  the  Gentiles,  whom 
God  drave  out  before  the  face  of  our  fathers,  unto 
the  days  of  David,  46  Who  found  favour  before 
God,  and  defired  to  find  a  tabernacle  for  the  God  of 
Jacob.  47  But  Solomon  built  him  an  houfe.  48 
How  belt  the  mofl;  High  dwcllcth  not  in  temples 
made  with  hands;  as  faith  the  prophet,  49  Heaven 
is  my  throne,  and  earth  »  my  footliool :  what  houfe 
will  ye  build  me?  faith  the  Lord:  or  what  is  the 
place  of  my  reft  ?  50  Hath  not  my  hand  madcall 
thcfe  thin  >s  ? 

o  ^ 

St.  Stephen  here  goes  on  with  the  hiflnry  of  Mofesnnd 
hav'ing,  in  the  former  verfes,  made  ineiirion  of  \\hat  oc- 
curred to  him  in  Egypt  and  in  Midian,  here  an  account  is 
given  of  what  happened  to  him  in  the  wildernefs  ;  and  the 
iirft  thing  obl'ervable,  is  the  appear.nnce  of  God  to  him  in 
a  flame  ot  fire  otit  of  the  mldll  of  a  bulh,  which  burned, 
but  ft  as  not  confumed.  This  hudi  was  an  emblem  of  the 
church  :  This  bafh  burning,  puinied  out  the  afRiifled  Hate 
of  the  church  in  Egypt,  having  been  a  Jong  titne  in  the 
fiery  furnace  there ;  but  the  burniiifr  bulh,  not  confuined, 
Ijgnificd  the  church's  prefervatioii.  God  was  in  the  midft 
of  the  bufn,  whilll  the  bulh  was  in  the  niidit  of  the  burn- 
in;^.  Where  n'iie,  How  almighty  God,  intended  to  fend 
Moles  as  a  deliverer  of  his  people  out  of  Egvpt,  gives  him 
3  vifible  fign  for  confirming  of  his  faith,  in  the  fight  of  this 
burning,  hut  nnconfumed  buih  :  i.  To  afliire  him  of  his 
peoples  deliverai'.ce,  that  thoujih  they  were  now  flaves  in 
E'jjvpt,  yet  they  (houki  be  fet  free,  and  inflated  in  a  land 
flowing  with  milk  and  honey;  next  to  fati^fy  liim  that  he 
ihould  be  theindrumtnt  to  bring  to  pafs  fo  glorious  a  work. 
O  how  gracioi'.s  is  Gosi's  condellenfion  towards  his  fer- 
vanes,  who  is  pifafed,  l)y  vilible  figns,  to  I'upport  the  weak- 
net's  of  their  faitl) !  The  Lord  appeared  to  Mofrs  in  a  flame 
(■fjire  in  the  hujh.  2.  How  Mofes,  in  the  taith  of  God's 
prefencc  wih  hitn,  prcttdiotuover  him,  and  aCiftancc   of 


him,  goes  forth  for  Egypt,  where  he  works  many  figns 
and  wonders  before  Ph  iraoh,  at  Lift  brings  the  people  forth 
into  the  wildernefs  to  Mount  Sinai,  w  here  God  gave  them 
his  la.v,  and  appointed  Mofes  then  to  make  a  tabernacle 
for  his  worfliip.  Now,  the  ule  which  St.  Stephen  m;kes 
of  this,  is  to  convince  the  Jews,  that  for  above  four  hun- 
dred years  their  fjihers  had  worlliippcd  God  uiihout  any 
tabern.icle  at  all,  and  conlequently,  that  now  thai  fort  of 
worfliip  was  abolilhed,  God  might  be  very  acceptably 
fervetl  and  worlhiped  in  the  abfence  of  if.  3.  That  not- 
withftanding  Mofes  was  raifed  up  by  God,  and  fent  to  be 
a  deliverer  into  Egypt,  and  a  law-giver  to  the  Ifraelites  in 
the  wildernefs;  yet  they  rebelled  againd  him,  and  againlt 
God  in  him  ;  for  they  ran  into  the  vilell  idolatry,  even  to 
make  and  worfliip  a  golden  calf,  to  adore  the  hoU  of  hea- 
ven, the  i\iw,  moon,  and  rtars,  for  deities  ;  yea,  they  car- 
ried aboutwith  them  the  imagesand  pi(fli4resof  the  heathen 
gods.  Mars  and  Saturn,  with  dtfign  to  worfliip  them;  for 
which  grofb  idolatry  Cod  fent  tliem  into  captivity  beyond 
Babylon.  Hence /fiirn,  j.  That  there  is  a  ftrange  incli- 
nation in  man's  he^rt  to  the  fm  of  idolatry  ;  the  reafon  is, 
becaufe  it  is  a  worlhip  of  our  own  invention.  Now,  man 
is  moft  fond  of,  and  forwartl  for,  that  fervicc  of  God 
which  is  of  his  own  ijnding  out  and  letting  up.  We  love 
a  devotion  of  our  own  devifing  very  dearly.  2.  That 
idolatry  in  worfliipping  the  fun,  moon,  and  ftars,  is  aviry 
ancient  fin ;  both  the  old  Gentiles  and  old  Jews  were 
giidty  of  it  ;  .Tud  confequently,  we  may  infer,  that  neither 
.intiquiiy,  nor  univerfaliiy  will  bear  us  out  in  idolatrous 
woriliip.  Example  is  no  plea  againila  rule,  nor  antiquity 
againft  truth  :  It  is  no  excul'e  to  us,  when  we  do  evil,  to 
fay  our  forefathers  did  'io  before  us.  3.  That  the  idoLiry 
of  the  Jews  owned  hiin  and  gloried  in  him.  But  th-vgh 
they  kae-jj  Cod,  ihcy  viorjl^ippcd  him  nvt  at  Ccd.  4.  The 
Ifraelites  being  come  out  of  Egypt  by  the  conduct  of 
Mofes,  and  having  entered  the  wilderneh  at  God's  ap- 
pointment and  particular  direction,  the  tabernacle  for  his 
worfliip  and  iVrvice  is  ereded  :  This  is  here  called,  ver  44. 
The  tahernark  ofwtnijs  y  it  being  the  place  where  God 
u.<ed  to  witnefs  and  HKinifell  his  glorious  picfciice,  and  be 
caiife  the  ark  of  the  covenant,  the  law  and  the  teftimcnies, 
were  laid  up  in  it,  »  hich  were  witncJies  and  dfc!ar.-it:ons 
of  God's  will  how  he  svoul.i  be  ferved.  Now  this  tabenia- 
cle  was  an  amb-ilatory  temple,  as  the  temple  was  a  (landing 
tabernacle.  This  tabernacle  wasmoveable  :  they  carried 
it  with  them  from  pl.ice  to  place,  whiie  th«y  lojourned  in 
the  wildernefi,  and  at  kill  they  brought  it  with  ihem  into 
Canaan,  ver.  45.  which  tabernacle  cur  foi  efathcrs  brrug!  t 
in  with  Jefus,  (that  is,  Jolliun)  into  tile  polTtfiion  of  ilie 
Gentiles,  that  i",  the  land  of  Canaan,  where  itcontiiund 
all  the  disys  of  Daviti,  till  Solomon  hegatr  his  reign,  who 
built  the  temple  in  a  nu  ft  ni.ionihtent  and  lunipiuous 
manner.  Here  nc.'i°,  1.  That  the  pitblic  worfliip  of  al- 
mighty God  is  a  moral  duty,  founded  in  the  light  of  iia- 
tiire  and  the  common  reafon  of  mankiiul.  2-  That 
folemn  places  for  public  wtjrlhip  have  been  from  the  begin- 
ning, before  tbe  giving  of  the  law.  1  he  ancient  tltvoiion 
of  the  world  delighted  much  in  groves,  Gen,  xxi.  33. 
^Ibraham  pluntt'J  a  gr-A-e,  end  calUd  thire  jn  the   ruiie  <./ 

ilr 


4P 


The       ACTS. 


Chap.  vrx. 


th'  L'ird.     Thi«i  wjs  a  fort  of  oratoiy  or  .chapel,    w  hhher 
Abraham  and  his  f.iTiily  reforted,  to  worfhip  the  trite  God. 
After  the  giving  cf  the  law,  while  the  people  of  fhe  Jews 
Were  in  an  unlettled  condition,  God  was  contented  with  a 
jiTfa.1  tabern;ic1c  ;  but  when  they  were  fettled  Tp.  Canaan, 
thirt'.\  migiiificent  temple  is  built",  in  foine  irteafitre  CuitaWe 
ro  tl\*  prtatnefs  and  majefty  of  that  God  who    was  to   be 
*'t»r'flii5>{i:d  in  ir'.    '  From  whence'  we  m.i^  inf^r.  That  the 
I»ir':>lic  ft-orlhtp  of  God,    though  it  doth  require  inward  and 
ipiriitiSldevotion,  yet,  as  public,  is   necefljrily   e>iternal ; 
a'ml  as  fiich,.it  ought  toexprefs,  iiVtftbbtfll  manner  we  are 
ah>*',  that  profound  reverence,  which  wepiy  to  divine  ma- 
jefty.     And  therefore  that  the  circumftances   of  it  (hould 
nf)t  only  be  deceat,  but  very  fol'emn  and    magnificent,  the 
li^ht  of  nature  feetils  plainly  to  require, and  the  gofpeldoth 
no  where  gaigfay.   When  Divid  refolved  to  build  God  an 
houfe  for  public  worfhip,  he  determined  it  ihould  be  exceed- 
ingly magnificent  ;  which  refolution  was  nota   piece  of 
cerentonial  pieiy,  but  grounded  on    a   moral    and  eternal 
reafon,  of  equal  force  ina'.lagcs;  namely,  that  the  greateft 
and  befl   of  Beings  bs  moft  awfully  adored  by   us    in    the 
btll  manner  we  are  able;  and  that  we  declare  our  high  re- 
gard and  efteem  of  fo  glorious  a  Majeily,  by    all   outward 
litting  teftimonics  of  rcfpect  and  reverence.     Laftly,  That 
after  the  temple  was  built,    the    worfhip  of  God  was  not 
fo  tied  to  that  place,  as  that  he  could  not  be  worlhipped 
acceptably  any  where  elfe  ;  for  Cod  hath  declared,  by  the 
mouth  of  his  holy  prophet,   Ifa.  Ixvi.    1,2.     That   he  de- 
lighted not  in  temples  mads  'Mithhands,  as  if  He  was  incliided 
•therein,  or  bofund  thereto.     And  thus   St  Stephen,   by  a 
large  indiclion  of  particulars,  made  good  his  defence,  that 
he  was  n»T  guilty  of  blafphemy,    for  affirming  that  Chrill 
would  deftroy  the  temple,  and  change  the  cuiloms  which 
Mofes  delivered.  He  dofeshis  apology  with  this  argument, 
Thjt  which  was  not  blafphemy  to  affirm  of  the  tabernacle, 
though  it  was  fet  up  by  God's   fpecial   appointment  given 
to  Mofes,  is  not  blafphemy  to  affirm  againft  the  temple  : 
Bur  it  was  no  blafphemy  to  affirm  theufe  of  the  tabernacle 
to- have  been  temporary.andconfequently  alterable  ;  there- 
fore to  affirm    the  fame  of  the  temple,    is  not  blafphemy  ; 
efpecialiy  lince  the  Lord  hath  laid,  That  he  dwelleth  not  In 
temples  made  ~jji.'h  hands. 

51  Yc  flifF-necked,  and  uncircumcifed  in  heart, 
and  ears,  yc  do  always  refift  the  Holy  Ghoft;  as 
yourfathers  did,  fo  do  ye.  52  Which  of  the  pro- 
phets have  not  your  fathers  perfccuted  ?  and  they 
have  flain  them  which  ihewed  before  of  the  coming 
of  thejufl  One,  of  whom  yc  have  been  now  the 
bctra)'ers  and  murderers:  53  Who  have  received 
the  law  by  the  difpofuion  of  angels,  and  have  not 
kept  it. 

QJ)jZ"^ve  here ,  i.  How  St.  Stephen  having  finiflied  his 
general  ilifcourfe  in  the  foregoing  verfcs  to  the  Jews,  comes 
row  to  a  par:icular  and  clofe  application  cf  it  to  rhera.  All 
the  while  he  was  generally  diftourfjng,  tiiey  wqre  qjiet 
u^iil  ftill,  and  made  no  noife  at  all ;  for  generals  do  nor 
affvcl.:  But  when  he  came  to  apply  it  particularly,  and  fay, 
'•  Vou  arc  the  men,  ye  fH^-necked  and  unciraimcifcd  in 


heart,^""  this  enrages  them,  and  d/i-.TS  them  into  the  word 
Icind  of  madnefs.     Z?^r/i  hence,  i.     That   the   effie^cy  bf 
the  word  preached  lies  in  a  particular  and  dole  application 
of  it  to  every  nun's   conicience.     a.   That  it  is.  minuter *5 
great  duty  not  to  fatisfy  theniftlres  with  deli veriiiggen^fal 
truths  to  iheir  p-oph,    but  th(;y  mi^ll  poim  at  li 
cular   fins    (though  not   at   their  particular  per: 
reprove  th(;m  for  the  fame,  what  hazards  foeverthcy  v:.    , 
and  whatever   the    event   inay  b§.     St.   StVphfen's   cit'ls 
preaching  here,    and  impartial  reproving  of  \\n,   he  faw 
would  colt  him  his  life  ;  but,  not  terrified  by  his  adver- 
faries,  he  fp<ires  not  to  tell  them,  the  greateft  of  thpm,  of 
their  faults.  Accordmgly  obferve,  2.Thcparticu!arr;n<  which 
St.  Stephen  here  convi(fl3  them  gf,  and  reproves  them  for; 
I. The  ftoutnefs  and  rtuhbornnefs,  and  ftiff-neckednefs  of 
their  hearts;   Te  Ji iff'  necked  efrJ  uncircumcifed  in  heart  : 
A  metaphor  taken  from  a    bullock  not  iifed   to   the  yojce-, 
who  therefore  will  notfubmit  his  neck  to  bear  it.  Wicked 
men  are  often  called  children  cf  Belial,    becaufe  they  will 
not  endure  the  yoke  of  obedience  :   but   when   God  comes 
to  put  it  upon  their  necks,   they  lift   up  their  heel  agjinll 
him.      2.   He  charges  them   with  rebelling  againft,    and 
refifting  the   Hcly   fpirit  of  God;     Ye  di  ahiayt refij}  the 
Holy  Ghifl  :    That  is,  both  the    outward    tf  ftimony  of  the 
Hcly  Ghoft  fpeaking  to  them  in  the   ntiniftry  of  the  pro- 
phets and  apollles,  and  alfo  the  inward   operations  of  the 
holy    Spirit,  in  that    work  of  illumination   and  conviction 
which  they  had  been  under,      3.  For  their  iniitating  ih^ir 
cruel  anceftors,  who  killed  the  old  prophets,  and  crucified 
the  Lord  of  life  and  glory  ;     As ycur  Fathers  did,/-)  do  ye. 
4.  For    their   wicked    violation    of  the    holy  law  of  God, 
which  was  given  them  by  the    glorious   miniftry  and  pro- 
clamation of  angels  :     Te  received  the   la-iv  by  the  difp'fitian 
cf  angels;   that  is,  the  angels  were /(y??^   and   intcrnuncii, 
witnelTes  and  mcflengers  betwixt  God  and  Mofes,  in  giv- 
ing of  the  law,  or  Jefus  Chrift  the  angel  ot   the  covenant, 
who    is  God's  meirenger,  and  the  angel  that  appeared  to 
Mofes  in  the  biifli  :  He  gave  that  law    to  Mofes,  and  by 
Mofes  to  yo'i,  which  law  ye  have  notwithftanding  violated 
and  never  kept. 

54  5  When  they  heard  thefc  things,  they  were 
cut  to  the  heart,  and  they  gnafhedonhim  with  their 
teeth.  55  But  he  being  full  of  the  Holy  Ghoft, 
looked  up  lledfaftlyinto  heaven,  and  faw  the  glory 
of  God,  and  Jefus  ftanding  on  the  right  hand  of 
God,  56  And  faid,  Behold,  I  fee  the  heavens 
opened,  and  the  Son  of  man  ftanding  on  the  right 
hand  of  God.  57  Then  they  cried  out  with  a  loud 
voice,  and  ftopped  their  ears,  and  ran  upon  him  with 
one  accord,  58  And  caft  him  out  of  the  city,  and 
Honed  him:  and  the  witneftes  laid  down  their  clothci 
at  a  young  man's  feet,  whole  name  was  Saul. 

Ohferve  her<",  2.  The  Jews  angry  and  unreaftmable  re- 
fentment  of  the  foregoing  reprefeiuation  ;  though  it  was 
exact  truth  and  matter  of  fadf,  yet  were  they  cut  to  the 
heart  ;  that  is  they  were  angry  even  nnto  madnelV.  .Here 
wa;  a  nicit  proper  corrolive,  and  applied/by  i  {jJlul  handj 

bat 


Chap.  VII. 


The 


ACTS. 


447 


but  they  would  not  let  it  ftick,  nor  endure  a  cure;  fuch  is 
tht  enmity  of  wicked  hearts,  that  when  the  niinifters  of 
God  reprove  iiii  fliarply,  inll^iid  of  receivinjr  the  nitfl'ige 
they  rage  at  the  mefll-nger:  When  they  heat  d  thefe  things, 
they  were  cut  to  ih<;  heart.  2.  How  they  difcover  their 
rage  againll  the  holy  man  t'vvo  ways  ;  by  their  gefUtres,  and 
by  their  aftions  :  'I'heir  geltures  ina-le  a  full  diftovery  of 
their  enraged  minds.  I.  They  gnu/hed upon  him  with  their 
ttelh  ;  the  act.on  cf  damned  liends.  2  'I  hty  made  a  great 
outcry  with  unanimous  and  tumultuous  rage  ;  They  iried 
out  vjith  a  huil  voice.  3.  They  Jiopped  their  ears,  refulved 
to  he.ir  no  more  either  of  his  cuunfcls  or  complaints.  4. 
Thry  run  upon  hurt  with  'ine  tfttor./,  like  perloni  united  and 
combined  ttgethtr  in  malite  and  m.idnefs.  5.  Thty  caH 
him  out  of  the  city,  not  out  of  the  fyn.igOi;ue  only,  but  out 
of  the  city  alfo.  They  look  upon  thi- good  man,  of  whom 
ihe  world  was  not  wor;hy,  as  a  perl'rn  not  tit  for  human 
fociety.  "Lord!  why  Ihould  any  of  thy  prefent  minif- 
ters  and  arabufr3dors  wonder  at,  or  be  difcouraged  by  the 
ill  treatment  which  an  unkind  world  now  gives  them,  when 
thy  bhfled  spoilles,  full  of  the  Holy  Ghoft,  and  endow- 
ed with  power  to  woik  miracles,  v\ere  caj}  cut  before  us 
as  the  filth "f  theworld,  and  theoff-fcouringofallthingi!" 
Bat  this  was  not  all  ;  not  only  by  their  gellures,  but  by 
their  adiions  did  they  difcover  tlie  utraoll  efFe.fts  of  their 
rage  and  malice  againft  this  holy  and  innocent  perfon  ; 
for  they  put  him  to  de.T.h ;  yea,  (looed  him  to  death  ; 
(hooting  a  whole  volley  ot  cruelty  at  hii  naked  breaft;  a 
Ihower  of  (lones  caiHC  down  upon  him,  from  thofe  hands 
which  ought  to  have  call  the  firil  ftoneat  themfelves  ;  but 
all  this  did  but  join  him  the  clofer  to  ChriiV,  the  Corner 
(lone;  El  piir  tot  lupides  pttra  conjungiur  unl.  Learn 
hence,  That  it  is  not  in  the  power  of  piety  and  religion  to 
exempt  and  fecure  the  moll  huly  and  religious  perfon  either 
from  the  attempts  of  popular  fury,  or  froi7i  the  ftrokeofa 
violent  and  bloody  death  ;  They  cajlhim  out  of  the  city  and 
Jionedinm.  Ckfcrve,  What  a-bleffed  light  St.  Stephen  had 
of  heaven,  and  of  Jefus  in  heaven,  to  prepare  and  fit  hifji 
for  his  I'ufFerings,  and  to  fuppurt  and  uphold  him  under 
them,  ver.  56.  Behold,  1  fe^'  the  heuve'tf  f^pfr.ed,  andjffus 
Jlanding  on  the  right  hand  '.f  Gnd.  Bltfl'ed  Jefus  !  what  an 
encouragement  it  is  to  us,  fulFering  for  thee  on  earth,  to 
look  up  (ledfaftly  by  faith  unto  tliee  in  h.eaven,  who  art 
continuallv  ftandiug  there  to  behold  and  obferve,  to  fup- 
portand  llrengthcn,  to  receive  and  reward  thy  fuffering 
fervants  ;  to  count  every  (lone  caft  at  tiieni,  and  to  revenge 
all  the  injuries  and  wrongs  dime  unto  them  !  Lailly,  How 
fhefe  bloody  perfecutors  manage  their  cruelty  under  a 
form  of  law,  that  they  might  appear  the  more  fpecious. 
By  the  law  of  CotI,  ftoning  was  the  panillimcni  due  to 
blalphetning  ;  and  they  that  witneHed  againll  the  blafphe- 
mer  were,  by  the  law  of  God,  tocaft  the  firit  Hone  ;it  him, 
Deut.  xvii.  7.  Accordingly  the  witneffcs  here  put  ofFtheir 
upper  garments  to  tit  themfelves  for  their  bloody  work; 
and  a  young  man  called  Saul  undertook  10  look  to  thcin, 
kept  their  garments  for  them,  and  conlVqueu'.iy  confented 
Uii|||his  death,  and  had  a  hand  in  (Lining  of  him  :  'Ihe 
•jt^^Jps  laid  down  iheiigartnentr  at  a  young  ni  in  s feet,  whofe 
name I'jat  Saul.  .By  confentingao  theliiKof  other  men, 
we  certain'y  become  partakers  of  other  men's  fiiis. 


59  Andtliey  ftoned  Stephen,  calling  upon  God, 
and  layinj^,  Lord  Jelus,  receive  my  fpuit. 

Note  here,  i.  The  holy  deportment  of  this  humble  faint 
at  his  death;  he  prays.  L"a»-«  thence,  That  good  men 
thould  Ihiit  up  their  lives  with  prayer,  and  die  with  prayer 
in  their  mouths.  Our  Saviour  did  lb;  his  firft  m  irtyr  here 
did  fj.  St.  Stephen  imitated  the  death  of  Chrill,  and  he 
imitated  Chrifl  in  his  death;  turning  from  malicious  men 
to  Ipeak  unto  a  merciful  God  in'  prayer.  They  (loned 
Stephen  calling  upon  God.  2.  The  object  of  his  prayer, 
or  whom  St.  btephen  prayi  10,  Jelus  Chnft  :  He  doth  not 
fay,  <'0  bleffcd  Virgin!  O  St.  1  homas !  O  St.  Bridget! 
intercede  with  my  Saviour  for  me."  But  he  direcUhis 
fupplication  immediately  to  Chrifl,  faying,  Idr//  Jefus  t 
Fiotn  whence  we  may  Urongly  infer  the  divmity  of  Chrift. 
Prayer  is  an  aft  of  religious  woi  l!,ip,  and  he  that  is  the 
proper  object  of  religious  w orlhip  niuft  be  God:  None 
uiuit  be  tlie  object  of  my  prayer,  but  he  that  is  the  ohjtft. 
of  my  faith.  How  Ihall  I  pray  to  him,  in  whom  1  have 
not  believed?  3.  The  fubject  of  his  prayer,  or  what  he 
prays  for,  his  foul ;  Lord  J<-fus,  receive  myfpirit;  he  doth 
not  fay.  Lord  Jefus  lave  my  life,  which  is  in  lb  much 
danger  of  being  taken  away  ;  O,  deliver  me  from  the  hands 
of  my  perfecutors,  and  bring  me  off  fate !  Not  a  word 
like  this;  but  let  it  go  weil  «ith  my  foul:  Lord,  receive 
my  fpirit.  Learn  hence,  that  the  godly  man's  care,  living 
and  dying,  is  for  his  foal  ;  becaufe  this  isthe  principal  and 
immortal  part,  becaufe  ihi»  is  the  greatefl  tal&i^tthat  over 
God  put  into  our  hands,  and  beciufe  the  happinefs  and 
eternal  welfare  of  the  body  dependsupon  the  blefTcd  con- 
diiion  of  the  foul:  If  the  foul  be  happy,  the  body  caiuiot 
be  miferable.  4.  The  fweet  furrender,  the  happy  and 
chearful  rclignation  which  the  good  mjn  makes  of  his  foul 
into  the  hmds  of  Chrill ;  Lord  Jtfus,  receive  my  fpirit. 
(1 .)  The  godly  man's  fpirit  or  foul  is  his  own,  he  has  not 
fold  it  to  lin,  nor  pawned  it  10  Satan,  nor  exchanged  it  for 
the  world;  he  has  referred  it  for  Chntt,  who  redeemed 
it  for  him.  (2.)  Receive.  Learn  thence,  It  is  the  dmy 
and  difpofition  of  a  gracious  perfon,  to  rtfign  up  his  loi>l 
willingly  and  chearfiiUy  into  Chrift's  ha nd*,  whenever  God- 
calls  for  it:  his  foul  is  furrendered  by  him,  not  extcried 
from  him.  The  knowledge  that  a  good  man  has  of  Chrift's 
love  and  care,  of  his  faithfulnefs  and  p.owtr,  encourages 
him  to  this  refsgnation,  Plal.  xxxi.  6.  I.'ird,  into  thy  hands 
I  commit  myfpirit,  for  thiu  h.iji  redeemed  it.  An'd  furely 
he  that  redeemed  it  will  not  hurt  it. 

60  And  he  kneeled  down,  and  cried  with  a  loud 
voice.  Lord,  lay  not  this  fin  to  their  charge.  And 
when  he  had  faidthis,  he  fell  -aneep. 

We  had  St.  Stephen's  prayerin  the  foregoing  verfe  for 
himfelf;  in  this  verfe  he  prays  for  his  murderers.  Where 
note,  I.  His  pioos  charity  in  forgiving  his  enemies,  and 
praying  for  them,  that  God  would  forgive  them  slfo,  L'^rd 
lay  not  thi'jin  to  their  cha>gf  :  How  doth  this  holy  Martyr 
imitate  hisijying  Saviotir?  Lukexxiii.  ;?4.  Father frgiw 
them.  Note,  2.  His  regularclurity  :  his  charity  beg.tn  at 
home:  he  prays  firfl  for  himfelf,  then  for  his  murdvreri : 
firUt,  L'jr-it  J'/]:s^  recr!i\'  ■^•v  /'pirif  ;■  w'xx,  Lord,  l.-tv  noTtl-rs 

J'" 


4t8 


Tlie 


ACTS. 


Chap,  vi  ii .' 


Jin  to  their  charge.     Where  remark,   Tim  Chrift  prayed 
firll  for  his  enemies,  then  for  hiinfelf,  Luke  xxiii.  34  36. 
Father,  f',rgive  them  ;   Fulhcr,   into  thy  hands    I  coimv.it  my 
/pit it ;  But  St.  Stephen  intercedeifirfl  fur  himfclf.     The 
reafnn  of  theiiifFercnce  is  this,  Chrift  needed  iiopraycrfor 
liiiiifelf,  but  Steplicn  did  :    VVc  are  to  love  our  enemies  as 
ourfelves ;  but  Chriitloved  his  enemies  .ibove  hinifelf,  and 
better  th.in  hinifelf.     ChriiVs  love  to  hiseneniies  was  the 
ct^pv  .ind  pattern,  St.  Stephens  but   the  tmnfcript.   Note, 
^.   His  holy  fervency-  in  prayer;   he  cried  out  with  aloud 
voice,  endeavouring  by  his  prayers  to  drown  the  noife  of 
tlieft'ines  which  rattled  about  iiis  ears,  and  to  divert  that 
(hower  of  vengeance  from  them,  wliich   their  fliower  of 
Aones  upon  him  defervedly  called  for    from  heaven.     4. 
'i"he  holy  martyr  prayed  for  hinifelf  ftaiiding,  but  for  his 
enemies  kneeling.   Ver.  59.   He  flood  when  he  faid.  Lord 
yefiis,  receive  myj'pirit ;  but,  ver.   60.   when  he  faid,  T-orrf 
J.iy  net  t Fit  Jin  to   their  charge,  he  kneeltd  down  and  cried. 
He  was  more  importunate  for  hiseneniies,  than  he  was  for 
himfelf.     How  near  did  Stephen,   the  firft  Martyr,  come 
to  his  blcfled  Mafter  Jefus  Chrift,  in  praying  for  his  ene- 
mies?   5.   The  fucceis  and  benefit   of  his  prayer:  God 
heard  and  anfwered  Stephen's  prayerin  Paul'sconverfion, 
recorded    in  the  ninth  chapter.     .Si  Stephanus  non  orafflt 
ecclrfta    Piiulum  r.on   habuij/lt,  faith  one  of  the  ancients  ; 
"  Saul's  ccnverlion    was  owing  to   St.    Stephen's  inter- 
ceflion."  6.  The  holy  man's  exit  and  happy  conclulion, 
lie  fell  a  fie  ep,     WhercMO.'i-,  i.   The  thing  recorded  of  him 
is  his  death,   a.  The  metaphor  which  his  death  is  fet  out 
by,  and  clothed    with,  and  that  Kjleep.   3.   The  circum- 
flance  of  time  when  he  fell  aflcep  ;  namely,  after  he  had 
lerved  Chrifl,and  fuffered  for  him.      /.f'^rn  thence.  That 
it  is  a  blefi'ed  thing  when  death  calls  us  ofFthe  ftage  of  this 
world,  after  a  life  of  fervice  and  fuffering  :   When  he  hadfo 
faid,  he  fell  ofleep.     Happy  is  that  chriflian  whofallsafleep 
with  his  Lord's  work  in  his  hand. 

C     H     A     P.     VIII. 

The  hijloy  of  Saul's  cruelty  and  cmverfatim  is  next  re- 
corded; the  former  in  this  chapter,  the  latter  in  the 
next ;  the  defgn  of  both  is  to  excite  its  to  conftder, 
what  a  great  change  the  grace  of  God  can  imike  in 
tuiviin'y  S;iuls /nio  Pauls;  pcrfeaUors  into proftjfors ; 
and  the  cppofers  of  Chri/l  and  his  truth,  inlo  faithful 
fcn'antsunto  both. 

N  D  Saul  was  confenting  unto  his  death. — 


A 


That  is,  St.  Stephen's,  mentionce!  in  the  clofe  of  the 
Idft  chapter  ;  how  far  he  confented  to  his  tlcath,  the  text 
telK  us,  He  kept  the  garments  of  them  that  fhned  hint,  they 
laid  down  their  clothes  at  his  feet,  ch3\^.  vii.  58.  His  hand 
did  not  throw  one  Hone  at  the  holy  Slartyr's.  head,  but  his 
will  concurred  with  others  inihatbluody  act;  andihisde- 
nominated  him  guilty.  Learn  hence.  That  God  chiefly 
jnfpe^ts  the  heart,  and  if  the  vote  be  palled  there  he  looks 
iipim  the  man  as  guilty,  though  he  proceeds  no  farther. 
It  is  eafy  to  murder  another   by  lilent  wini,  orpaflionate 


defire.     In  all  moral  aiflions  God  values  the  will  forthe 
deed,  and  reckons  that  man  an  a<ftor,  thatisanapplauder. 
Confent  unto  the  finsof  others  makes  their  guiltour  o  wn: 
Saul  was  confenting  unli  his  death.      It  follows  : 

— And  at  that  time  there  was  a  great  pcrfeciition 
againfl  ihc  church  which  was  at  Jcrufalcm  :  and  they 
v\ ere  all  Ic^tttred abroad  throughout  the  regions  of 
Judea  and  Samaria,  except  the  apoflles. 

Notrhcre,  i.  How  the  fpite  and  cruelty  of  the  churcli's 
adverlaries  v,fas  not  quenched,  but  rather  irflamed  by  the 
blood  of  Stephen  :  From  whence  arofe  a  bitter  perfecnti- 
cti  againft  the  church  at  Jerufalem,  upon  which  the  mul- 
titude of  believers  Hed  from  thence.  Perfecution  fcatters 
the  profelTors  of  religion  ;  but  God  niikes  fcattering  the 
way  to  increalir.g,  and  what  was  intended  for  the  hinder- 
ance,  God  over  ruled  for  the  furtherance  of  the  gofpel : 
As  God  overpowers  the  devil,  fo  he  outwits  him  too. 
This  fcattering  perfecution  at  Jerulalem,  which  was  de- 
figned  to  Another  and  fupprefs  the  gofpel,  did  propagate 
and  fpread  it  more  and  more.  2.  How  God  fets  bounds 
and  limits  to  this  fliarp  perfecution  :  though  the  believers 
were  fcattered,  yet  the  .npoftles  continued  at  Jerufalem  : 
They  were  all  fcattered,  txcept  the  apojtles.  The  twelve 
flay  there  untouched  in  the  midlt  of  the  fiery  furnace  of 
perfecution,  to  comfort  and  cherilh  the  church  in  that  fad 
and  doleful  d.iy,niaugre  the  malice  of  wicked  men,  and 
of  enraged  devils :  and  thofe  who  were  Icattered,  carried 
the  light  of  the  gofpel  among  the  Gentiles.  Thus  out  of 
the  darknefs  ofperl'ecutiou,  God  bringeth  forth  the  light 
of  the  gofpel,  providing  at  once  for  the  fafety  of  fome  by 
their  flight,  and  for  the  calling  home  of  others  by  their 
difperfion  :  They 'Mcre  all  fcattered  abroad,  &zc. 

2  And  devout  men  carried  Stephen  to /lii  ^«m/, 
and  made  great  lamentation  over  him. 

Noteheve,  i.  Though  St.  Stephen  was  ftoned  to  death 
by  his  bloody  perfecutors,  yet  are  they  not  fo  inhuman  as 
to  deny  him  a  burial ;  it  is  a  mercy  to  have  a  grave,  and  a 
decent  burial  is  a  blefllng :  The  body  is  the  garment  of 
the  foul  ;  we  lay  up  this  garment  in  the  wardrobe  of  the 
grave,  with  affurance  that  we  (hall  put  it  on  again  (when 
m.ide  fpiritual  and  incorruptible)  in  the  morning  of  the 
refurreclion,  .-md  wear  it  to  all  eternity.  1.  T  he  perfons 
defcribed  who  carried  Stephen  to  the  bed  of  the  grave, 
devout  men:  that  is,  truly  religious  nun,  men  of  eminent 
piety  and  holy  courage  nlfo;  Devout  men  carried  Stephen 
to  his  burial.  A  noble  inlbncc  of  a  generous  and  chrif- 
tian  courage,  that  they  durft,  among  fuch  a  n.ulr  tude  of 
perfecutor;  and  furious  zealots,  own  their  eftcein  of,  and 
pay  their  laft  refpeds  to  the  name  and  memory  of  the 
holy  martyr.  ^  The  doleful  folemnity  of  his  funeral. 
They  made  made  great  lamentation  over  him  ;  and  rcafon 
enough  there  was  for  it,  hecaufe  of  the  church's  great lols 
at  that  time.  When  any  of  the  ni'nirters  of  God  arc 
fnatcht  away  by  death,  efpecially  by  a  violent  death,  from 
the  fervice  of  the  church,  there  is  juft  caufe  for  gre^Muid 
folemn  lamentation  :  Devout  men  carried  Stephen  to  hlrhu- 
rial,  and  made  great  lamentation  over  him. 

3   ^^ 


Chap,  vnr^ 


The      ACT    S. 


3  As  for  Sau],  he  made  harock  of  the  church, 
•ntering  into  every  houfe,  and  haling  men  and  wo- 
men, committed  them  to  prifon. 

"Bloody  Saul !  was  it  not  enough  for  thee  to  fee  a  finole 
faint  deftroycd,  but  wilt  thou  feek  to  deftrcy  the  whole  fra- 
ternity and   communion  of  faints?"     Behold  the  fiery   zeal 
of  this  furious  perfecutor;    he  fpares  neither  age  nor  fcx 
r.either  me.,  nor  women,   neither  young  or  old,  but  with- 
out refped  he  hales   them  to  pHfon.     O  fury  !    worfe  than 
inhuman,  not  only   to  drag  men    fpitefully,    but   to   hale 
women  r.^mc.uliy '.  ^  ;  ..V':-.n.     Women   in   all   ares   have 
becH  e;::mpted  from  the  inruli?  of  tyranny,  but  not  always 
freed  fro.a  tlic  pcrfcci!tor's  futy.     And  blt/.ld   be  God  for 
that   mafcuiine  ccura-D  ?r.d   ci>na»ncy  which  tlie   feebler 
fex  have  l.icwn,  when  they  .livs   l)ecn  called  forth  to   bear 
their  tertmior.y  f«r  Chri;;  :  out  of  vvca'-ners  they  have  been 
roadefiroi.g.     Vuh  wb-C   wifdo:..  a  id  courage  have  thcv 
anfwered  thc:rc:'.rmi;.:r<:,  cowvi -"rrltheliaccHC^rs,  confuted 
their  oppofer  ,  kii.irg  tl,.-  fiake,    hugging  the  fa-got.^  e.n- 
bracmg  the  f.ume  !  Vhus  can  <.'  od  help  the  ucaJc  things  of 
the  world  to  conloundths  lire— i    aiiu  teach  the  fool i^j  to 
confute  the  wife. 

4  Therefore  they  that  were  fcattcred  abroad,weut 
every  where  preaching  the  word. 

This  fevere  perfecution  at  Jcrufalcm,  dlfperfcdthe  whole 
body  of  the  church,  and  fcattercd  both  members  and 
fcichers  thereof,  except  the  apoftles.  Some  went  to  Da 
mafcu.s  fome  to  Samaria,  fome  to  Phccnice,  Cyprus  and 
Aniioch.  But  God  over-ruled  this  fcattering  for  his 
church  s  encreafing;  he  brouj^ht  good  out  of  evil,  li^ht  out 
of  darkncfs,  order  out  of  confuflon.  It  is  a  great  and 
certain  truth,  that  the  Holy  God  would  fufFcr  no  fort  of 
evil  to  be,  did  he  not  know  how  to  bring  fome  e.x-cellent 
good  out  of  that  evil. 

5  Then  Philip  went  down  to  the  city  of  Samaria 
and  preached  Chrift  unto  them.  6  And  the  people 
with  one  accord  gave  heed  unto  thole  things  which 
I'hi  ip  ipake,  hearing  .-ind  Teeing  the  miracles  which 
he  did.  7  For  unclean  fpirits, crying  with  a  loud 
voice,  came  out  of  many  that  were  polTefTed  zuUh 
t'lm:  and  many  taken  with  pallies,  and  that  were 
Jame,  were  healed.  8  And  there  was  great  iov  in 
that  city.  •'  ^ 


449 


^/^?"p,''-?-  '•  ^'^""g'^'fie  difperfed,  who  went  to  Sa- 
ir.aria,  Fhihp  was  one  ;  not  Philip  the  apoflle  ffor  all  of 
Uiemr      am,^    ,j,.^^,  j,,_,    Philip 'the  deacon,  who 

was  the  fc-cond  in    order  after   Stephen,  among    the  f^cn 
paeons:  He  ccmes  to    Samari.-,,  and  preaches  there.     ? 
1  he   Joannes   wh.di  he  preached  ;    he  preached   Chrift 
n?^         '^i  '^' •^Chrilli.^nity,  or  theChridian  reli-ion 
namely.  The  doanne  of  Chrill's  incarnation  :  holy  life  and 

t    £:lT^-Z''''^^^^^^^^  together  with  ret^iffi^n  "f 

fcns  through  taith  in  lus  name.     3.    The  fuccefs  of  Philips 

Oiegoffcl,  Gwwg  hudtuht  ihwgt  which  h^  /puh  :    The 


prefence   of  the  holy  Spuit  accompanying  his   miniftry 
unite.  h.s  hearers  hearts,  as  well  as  fheir  ears  to  attend  S 
1  gently  to  the  dodrine  of  Chrift  delivered  to  them.     Th  . 
diligent  attention  was    a  bleflbd  preparative  to  the  Simnr 
tans  cxnvernon,    feeing  faith  com^^-s  'by  he'i^g     Yea,  theV 
did  not  only  attend  to  but  acquiefce  in  all  he  fpake.     A'S 

word    there   would   be  more  converfions  by  it  than  at  Hii, 
day  there  are      4-  The  external  grotmd 'and    reafon^^ 
Phlp      fuccefs   m  his  miniftry   at  Samaria ;  the    tr.irac:  . 
which  he  wrought.     Thefe   were  undeniable  evidence.  Jf 
the  truth  of  what  he  fpakr,  and  by  which  he  ll,r>>vc-l  Go^', 
authority  foi;  what  he  did  andfaid  ;  he  healed  dilcafes    ann 
caft  out  devils  (called  imclcan  fpirir.,  becufe  they  deliaU 
in  fm,    that  fp.ntual  unclcannefs  of  the  foul]  who  cried  Sut 
with  a  loud  voice,  as  very  loath   to  lofe  their  lodgings,    had 
they  not   been  conftratned  to   it.      The    miraclesNvhicJ 
J^hriit  and  his  apoftles  wrought  were  l-.eavcn's  broad-fe.I 
to  confirm  tne  truth  of  what  they  taught  :   ne  teHle  r^', 
he.,  to  v^at  Philip  fp^^c,  feeing  \hc  Oracle  ^.hlch'L'Z 
A^alHy,  W  hat  joy  and  rejoicing    there  was  among  the  Sa- 
maritans at  their  receiving  and  cntertainin  r  of  thi  ?ofpel  • 
rhere  was  great  joy  m  that   elt, ;  not  only  for  the  cures 
wrought  upon  their  bodies,    but  for  the  dodrine   of  recon 
Ciliation  and  falvation  preached  to  iheir  fouls.       As  the  rof 
peI,sinn_felf_amcn-,geof  Toy  and  glnd  tidings,   foitlos 
the  fou   with  J0-- unfpeakable.  that  cordially  receives  and 
entertains  it.     Joy  in  the  Holy  Ghoft  is   o.fe  of ,  e  fweet 
«heas  of  the  kingdom  of  God  ;  that  is,   the  gofnel    Rom 

XV.   verfe  r;      The  kingdom  of  Gcd  is  not  me  at^Jd  drink  ^^ 
rigriteoufnejs,  &c.  ' 

9  But  there  was   a  certain   man  called  Simon 
which  before  time  in  the  fame  city  ufed  forcerv  and 
bewitched  the  people  of  Samaria,  giving  out  that 
himlelfwas  fome  great  one.      10  To   whom  the" 
all  gave  heed  from  the  Icaft  to  thegreatcft,    fayini 
^  his  man  is  the  great  power  ofGod.  '^' 

An  account  is  here  given  of  one  of  Philip's  auditors   at 
bartjaria,    Simon  Pvlagus  by  name,  or  Simon  the  Sorcerer 
a  v.Ie  man   the  blackeft  Ethiopian  that  ever  baptiftnal  wate^ 
wet  or  xvafted.     Notorious  for  forcery.  for  hypocrify,  fol 
final  apoftacy,   and  avowed  impiety.     Ecclefiaftical   hiftorv 
informs  lis    of  the  herciies  he  broached,    of    the    divine 
honours   he  aflumed,  of  the   ftatutes  and    ima-es   built  to 
him    and  his   ftrumpet  Helen,  which  lewdiya'Sor.panied 
with  h.m;  of  an  altar  ereaed  to  him  with  this  blafphemous 
infcnpt.on,  S,mom  Deo  Scnffo,  "Tn  Simon  the  holy  God  '* 
andof_  his  tragical  end,    by    breaking  his  neck,  when  a' 
tempting  to  fly  ,.p  to  heaven,  becaufe  the  people  wcvld  r« 
longer  be  cheated  with  \^h  impoftures  here  below       From 
this  example,   note,    i.  That  into   the  moft  c.iiinent   an^ 
pop.l  us  cities   do  oft  ,„nes  enter  the  greateft  and  vileft 
nnpoftors,  the   moft   athieftical   and   diabolical    forcer    s  - 
There  they   lurk   and  Wge,  there  they   feck  to  fet  up  ani        - 
phay  thetrprtzes       2.  That   the  vileft- i.npoftors,  an^     ?,c 
worft  f^ducet-s  have  yet  many,  very  m.ny  followers  •  The 
filly  multuude    is  foon  dehided  .     To  hlrr.they  nil  gcr..  Led 
A^m  theUafltothegreatef.     3.  That    fuch  vile   deceive™ 

-iiave 


^a 


The      A    C    T    S. 


Cii/ip.    \x 


Viavc  the  ccnfiiUnce  to  br»g,  and  the  multitude  Lave  tlic  jiidgm«it  of  charity,  not  of  cOTtainty  ;"   of  the  outward, 

tVeakncfs  to  believe,  that  they  arc  very  extraordinary  per-  not  of  the  iinvard  man  ;  oftlieliie,  not  of  the  hea;  t.     The 

■fon?,  nnd  can  do  extraordinary  things.     Simon  gave  it  out  f:fitii  of  Simon  Magus  was  no  otlicr  than  a  temporary,  hif- 

himfclf,   thaiRc-was/jw^^/va/ flw;  and  the  people  fry  A//^  tflrical,  yea,  hypocritical  faiih;  however,  Philip  baptizes 

■'vp»»x\\z^riat  p:v.cr  o/'G»iI.  him  up>n  hits   making  profeilloii   of  it.     An  heart-hypo- 

x'i'AnA  to  h»m  th.y  had  regara,  becaufe  that  of  ""J''" ]f  *'l  h?ocntc  ri^J.roecd.Ji^J  in  the  fight  of  the 

^  /      .     .    c  ^  ^  .^  .  c;iurch,  tiioui;ii    molt   abomiiiaole  in  the    light  of  God. 

Ti  wun    iorcenes.  ^\^■n.,^  ibe  •iniound  rifoietlor  w.-<.s  more  odious  in  the  fight 


4ong  H«ie  he  had  bewitched  thrm 
12  Katv.hen  they  believed  Philip  prer.chitig  tlie 
fhin<ii  conccinin.;  the  kingdom  of  Gcd,  and  the 
name  of  JcfiLS  Chiill,  they  were  baptized  both  meu 
and  womcni.  13  Then  Simon  himlelf  bclicvod  aUo: 
and  whcnbe  was  baptized  he  coniinucd  witli  1-liiJip, 
and  wondered,  beholding  the  miiicles  and  -fi^ns 
which  were  done. 

Nac  here,   i.  How  Icr.g  n  time  this  vlie   forccrer  by, 


ol  God  than  Simon  the  forccrer, 

lA  'i  Now  when  the  apoi'lics  which  were  3tjc- 
ri'.falem  heard  that  Sanj.-iria  hnd  received  the  word 
rl  God,^  they  fent  unto  them  Pete^  and  John.  15 
V.' ho,  when  they  were  come  do\.n,  p.aved for  them 
that  thsy  might  receive  the  Holy  Ghci'l.  16  (For 
s  yttt  he  was  fallen  upon  none  of  them  :  only  they 


^      ,    .    ,.  "'t;re  baptized  m  the  name  of  chc  Lord  Tefus.)    17 

God's  pcrmilllon.  and  Satan  s  power  wrought   thc.e  lyir.g  Xhen    laid  they  .Via.-  hands  on  them,  aild  they  re- 

"bonders  amoi)g  the  people:  //^  ZWe'*'^^'^^''"''^«t'''''^"«  cp'ii-^-A  r^r- 'Ar.U.  ru^a 

ilcm  with  ior^encs,\cr{c   II.     Deceivers  -are   not  always  <:ei\  .d  tnc  .loi>  GhoJ. 

fiiddeiily  deteflcd,  and  drofly  hypocrites  a.'c  not   prefcntiy  Ac.V  here,  j.  How  the  apoRlcs  at  J'Triifnlcrn,  hearing  the 

<nfcovercd;  but  the  vizor  will  drop  on  ft-oner  or  l.-.tcr.     2.  glad  tiJinss  of  ^laaiaria's   ccr.verf-on  by  Philip's   miniftry, 

Thai   where  [lie   true  knowledge  of  <l?od  comes,  and  the  thought  ht  to  fend  dov/.i  two  ff  the  twelve  to  confirm  the 

clear  light   ofthegofpcl   Ihincs,  there  grofs  impiet-ies  and  new  converts  in  their  fai;h,  aiii  to  con.'liiute  a  church  there 

jmpoflurcs,  there  cheats  and  delufions   will   be  found  out  hy  their  apoficlical  r.ut)iority.     2.  The  pcrfons  whom  the 

detefted  and  abhorred  ;    JJlcn  iky  ici-.i^cJ  Philip's  prcticJt-  college  of  the  ajiolUcs  at  Jerufalem  thought  frt  tj  fend  to  Sa- 

iKg  they  wire  haplizcJ,  Islh  msn  and  vjvneii.     VVhcre  tlie  mnria,  Pctejr  and  John.     Where  note,  That  Peter's  being 

light    fliines,  .  Satan   falls  as  lightning  ;    magic    vanHhes.  deputed 'oy  thereltofthc  apofiles  to  this  fervice,   isanar- 

■Jhis  -Dagon  cannot  fiand   before  the  ark  of  God  :    Vv''hen  gument  that  Peter  hnd  no  primacy  or  fuperiority  over   the 

the  people  of  Ephcfus  received  tliegofpcl,  they  foon  made  reft  of  liie  apofiles  :    Or,  if  in  this  employment' there  was 

a  "bonfire   of  their    n-.agic  books,  A£ls  xix.   10.     3.  The  ^'^'J  ''g"  ol  primacy,  Jolin   was  (harer    in  that  as  well  as 

fuccefs  of  the  gofpel  preached  by  Philip:  the  people  believed  Peicr.     The  apojUa  Jcnt   PeUr  and  John.     3.  What  the 

^nAwerelapt'n:cd both  m:n  and ivcmen.     Murk,  i.  Believed,  apoftles  Peter  and  John  did   when  they  came  to  Samaria, 

and  then  bapt}-/,ed  ;  thcfe  were  adult  or  grown  perfons,  V.ot  1'l>:y  prayed,  and luid their  hands  oh  them,  am!  tney  received 

infant?,  and  they  were  heathenifh  idolators,  ftrangers  to  the  ti^IIoly  Cbiji.     VVhere,  by  the  Holy  Gholt  is  not  to  be  un- 

covcnant  ;  and  therefore  muft  believe  the  ^ofpel,  and  pro-  deritood  the   fan(3.ifying  graces  of  the  Holy  Ghofl,  which 


fefs  thtir  Liihrn  Chrill,  before  their  baptilra.  Bar.tifm  is 
not  Tci 'h^  aJJminiftered  to  any  th:.t  are  oi:t  of  the  vifihle 
church,  till  they  profefs  their  fuith  in  Chrift,  and  obedience 
to  hinv  3;- The  petfi>ns  baptized  were  women  as  well  as 
men:    J^T^ch  llyey  btUeved  Philip   they  were  haptizcd,^'^- 


the  aponics  Jieveruiiduor  could  difpcnfe,  but  the  extraor- 
dinary gifts  of  tilt  Holy  Ghoft,  the  gift  of  tongues  and 
prophecy,  pnd  a  po\Vcr  to  work  miracles.  Tb.efe  were  now 
conferred  on  fuch  perfons  whom  the  Holy  Ghoft  dire£ted 
them  to  lay  their  h.-.nds  ^ipc.n,  as  perfons  appointed  and  cho- 


Women   under  the  gof^iel  are  capable    of  the  feal  of  the     fen  to  be  preachers  of  the  Gofpel.     Where  ns/^.  That  im 


covenant  as  well  as  nij.-n.  UiKicr  the  law  they  were,  thci 
th^y  wcre)ciiciuwc5fcd  in  the  men  :  Now  they  are  baptized 
fot.tivemfelvcs:  They  were  hcplized,  Sec.  4.  A  great  and 
iudvJen  change  WT'.ught  in  Simnn  himfclf  by  the  preaching 
of  Philp  ;  fl'  hfiieved  alfo,  and  was  tnptized :  Behold,  tJle 
f'  -rcerer  is  becomfc  a  proteflor,  a  believer,  a  baptized  perfon. 
Thegofpel  preached  may  have  a  common  operation  upon  a 


polition  or  laying  on  of  hands  has  been  an  ancient  rite  ufcd 
by  the  oljicers  of  the  church,  in  their  fl-lemn  dedicating  of 
perfons  to  the  fervice  of  God  and  his  church. 

18  And  when  Simon  faw  that  through  laying  on 
of  the  apollles  hands  the  holy  Ghofl  was  given,  he 
ofieied  ti)ein  money.    igSa)ing,  Give  me  alio  this 


foul,  *wl)ere  it  never  produced  any  inward  funftrScatJon.  Ail     power,   that  on  whomloever  I   lay  hands,   he  may 


th^i  arehythe  gofpel  profeiyteil,are  not  favin^jly  converted 
Altare  not  ^xvi'  hlh  that  are  incloftjj  in  the  gofptl's  net  ; 
but  l".jinc  <if?i,  fome  trafli.  As  there  will  be  wheat  and 
tires  in  the  fame  fidd,  chaff  and  corn  in  the  fame  ^cor  ; 
foih'-rc  will  Be  fome  faints  and  fome  fmners  in  the  pnrcit 
^.n.Tihly  church.  'Lafl-iy,  upon  a  bare  profcfllon  tf  faith, 
Simon  Magus  is  baptized.  •  Zf«rw  theiiet,  That  outward 
profcflioii    fulUy   gains  admifHon  into  the  chrillian  congre- 


receive  the  Holy  Ghoft.  20  But  Peter  laid  unto  him 
Thy  money  peiifh  with  thee,  becaufe  thou  hall 
thought  that  the  gift  of  God  may  be  purchafcdwifh 
money.  21  Tliuu  had  neither  part  nor  lot  in  ihiji 
matter ;  for  thy  heart  is  not  dpht  in  the  fight  of  God. 

Here  tide,    I.  How  infinitely  roifl^iktn  this  wretch  was, 
in  thinking  that  the  in:raci.lous  gilts  of  the  Holy  Gholl 


gatioo,  and  gives  a  perfon  rieht  to  external  ordinances;  De     couhi  be  furchafed  w  ith  money,      a.  Jnfuppolinij  .that  the 
tccHliis  noajudicat  tctlej'ui^     "  'i~li2  church's  judgment  is   a     apollles  had  a  power  to  difpcnle  thefc  gitti  when  afid  where 

and 


Chap.  viir. 


The 


ACTS. 


451 


and  to  whom  they  pleafed.  3.  An.1  that  ihcy  could  en- 
able others  to  impart  this  alfo  ;  which  've re  alV  very  grofs 
conceits.  From  this  deed  of  Simon's,  it  is  celled  Jimany, 
to  fcek  to  buy  fpirltual  gifts  or  offices  vviih  rsioiicy.  2. 
What  it  was  that  put  Simon  lipon  piirchanng  this  power  ; 
doiibtlefs,  it  was  covetonfnefsand  v.iin-glory.  He  hoped  to 
make  a  pennv  of  this  privilci^e,  and  render  hiinfclf  famous 
among  hi«.  followers  by  this  prerogative.  Lenrn  thence. 
That  cunning  and  clift;  hypocrites,  corrupt  ?nJ  hypocri- 
tical profedHrs,  do  fctk  to  m.'.ke  a  g^in  of  godlinefs,  and 
a  merchandi/.e  o^  Chriflianity.  Sir.ion  had  never  bid  fo 
freely  for  the  Holy  Gho((-,  '  if  he  had  not  expected  to 
receive  as  freely  of  others  for  the  Holy  Ghoft  ;  which  he 
defired  to  buy,  bat  not  to  keep  ;  and  intended  10  ftll,  not 
to  give.  3.  How  St.  Peter  fcorns  the  vile  motion  made 
by  Simon,  and  rejeds  it  wyh  the  qrcateft  dstcftatfon  : 
Thy  miney  peri/!)  w'llh  thee.     Learn,   That  wicked   (though 

inful)  motions   are   to  be    fcorncd   and   refufcd  by   the 

ily  with  the  greatcfl  deteftation  and  abhorrence.  Our 
liearts  can  never  rife  too  high  in  a  jiifl  indignation  againit 
fin,  and  againft  all  temptation  unto  fin  :  Thy   money  pcrijh 

'h  thi-e  :  thou  and  thy  money  pcrifli  together.  Obferve 
.  1  iw  plainly  St.  Peter  deals  with  him  \  he  fearches  him  to 
t.:j  qiikk,  to  the  heart,   founds  the  depth  of  fin;  lays  open 

-•core  of  his  hypocrify  before  his  face,  and  tells  him  to 
.>  teeth,  that  his  heart  was  rotten  and  unfound  ;  Thy  heart 
IS  net  rightlntheJi^liofGui.  The  baptifmal  water  had 
waflied  hisout-fide,  but  his  inwards  were  unclean.  The 
heart  is  the  worft  part  of  man  till  it  be  mended,  and  then 
it  is  belt  where  moft  evil  lies,  there  we  mufl  firfl  begin 
to  be  gocxl;  all  will  be  good,  if  the  heart  which  is  the  fe.at, 
the  fink  and  feed  plot  of  all  evil,  be  made  good.  The  life 
would  not  be  fo  bad,  if  the  heart  were  not  worfe  :  All  the 
obliquity  of  our  lives  proceeds  from  the  iinpurity  of  our 
heart  and  nature,  as  the  muddinefs  of  the  (Iream  from  the 
foulnefs  of  the  fountain. 

22  Repent- therefore  of  this  thy  wickcdnefs,  and 
pray  God,  if  perhaps  the  thought  of  thine  heart 
may  be  forgiven  thee.  23  Fori  perceive  that  thou 
art  in  the  gall  of  bittemefs,  and  in  tl)e  bond  of  ini- 
quity, 24  Then  anfwered  Simon,  and  faid,  Pray 
ye  to  the  Lord  for  me,  that  none  ofthefe  things 
■h'hich  yc  have  fpoken  come  upon  me.  25  And 
they,  when  they  had  teftified  and  preached  the  word 
of  the  Lord,  returned  to  Jerufalcm,  and  preached 
the  gofpel  in  many  vilhij^es  of  the  Samaritans. 

Ohjerve  here,  i.  The  odious  charader  wherewith  fin  in 
general,  and  hypocrify  in  particular,  is  branded,  it  is  bitter- 
^^^~?  ?"'^'.  bondage  ;  it  is  the  gall  of  hittcrncfs  and  the  bond 
of  iniquity.  Lenrn  thence,  I.  That  fin  is  an  exceeding 
bitter  thing:  It  is  bitter  to  God,  it  provokes  him  to  bitter 
anger;  it  wasbitterto  Chrift,  it  laid  him  under  the  bitter 
ivrat  h  of  God ;  it  was  bitter  to  the  angels,  it  turned  them 
our  of  heaven,  and  baniflied  dJcm  from  the  prefcnce  of 
God  evermore  ;  it  is  bitter  to  good  men,  it  cofls  them 
bitter  repentance,  and  it  occafions  them  bitter  chafllfe- 
ments  ;  and  it  will  be  bitter,  eternally  bitter  to  the  wicked 
and  impecitent  world.     Now  the  biiterntfs  of  fin  is  not  a 


medicinal    and  wholcfome  bittemefs,  but  an  intoxicating 
and  flupifying   bitferncfs,  a  poifonous  and  a  baleful  bitier- 
ncfs.     Sin's  bitter  draught  is  a  baneful   draught.     2.  That 
not   only  bittemefs,  but  bondaije  attends  the  fervice  and 
ftvvants  of  fin  :  As  fin  is  the  gall  of  bittemefs,    fo  it  is  the 
bond  of  iniquity,  and  the  bondage  of  fin  ;  it  is  a    fhameful 
and    ignominious   bondage,    a  fruitlefs    and    unprofitable 
bondage,  a  ftupifyingand  infenfible  bondage,  a  reflUfs  and 
unwearied    bondage,  an  endlefs  and    eternal  bondage.     3. 
That  every  foul  before  converfion  is   in  and    under  this  dc- 
ploraile  bondage  ;  Thou  art  in  the  bond  of  Inquity.     Oifn\.e, 
■)..  The  means  prefcribcd  and  directed  to   for  the  foul's  de- 
livery out  of  this  deplorable  bondage  namely  repentance  and 
prayer.      I.  Repent.     Learn,   That  timely  and  fincere  re- 
pentance is  a  fpecial    mean,   prefcribcd  and  appointed    by 
God   for  the  receovery   of  the  worft  of  finners  out  wf  this 
deplorable  bondage.   2.  Pray.   Herewt/r,  1.  A  wicked  man 
may  pray,  and  o\:ght   to  pray.     As   bad  as    Simon  Magus 
v.'as,   St.  Peter  doth   not  drive. him   to  defpair,  but  dircfts 
him  to  his  duty  :    Pray  t7  God.     Prayer   is  a  part  of  natural 
worfliip,  which  we  owe   to  God  ;    it  is   the  fouls   ir.otirii 
Godward  ;  therefore  to  fay  a  wicked  inan  fliould  not  pray, 
is  to  fay,  that  he  lliouUI  not    turn  to  God.     2.  That  all  the 
jirayer  in  the  world,  without    a  man's  own  prayer  to  God 
for  pardon  and  remillicn,  will  be  inetfetlual  rnd  unavaila- 
ble to  falvation.      Simon  Magus  defired  the  apoftle  to   pray 
for   him,  ver.   24.     But  St.   Peter   bids   him  to  prav   for 
hliTifelf,  as  ever  he  hopes  for  forgivenefs  with  God,  Repent 
of  this  thy  wickednefs  and  pray  to  God.     Ohjerve,    3.   The 
encouragement  given  to  make  ufe  of  the  means  prelcribed, 
naiMcly,  a  probability    of  forgivenefs  and  acceptance  with 
God.      Refeiit   and  pray,  &c.     Learn,  That  the   vilcft  and 
worft  of  finners  upon  their  repentance,  accompanied    with 
prayer  and    fupplication  unto   God,     have  good  ground  of 
encouragennent   to  hope  for  pardon   of  fin  and  acceptance 
■i\  iih  him,     4.  How   St.  Peter  fakes   moft  notice  of  that 
of  which  Sitnon  Magustcck  leaft,  and  ihatwas  the  wicked- 
nefs of  his  thoughts  ;   That  the  thought  cf  thy    hcnrt  may  be 
forgiven  thee.  Hence  learn  That  wicked  and  evil  thoughts, 
lodged   and    entertained    in    the  heart,  ought   in  a  fpecial 
manner  to  be   repented  of,  and  humbled    for,  by  all  that 
expcft  forgivenefs  with  God;  forfinful  thoughts  are  radical 
andfeininal  evils ;  they  were  the  root  of  the  angels  apoftafy 
and  Adam's  apoftafy  alfo.     A   world  of  fin  may  be  lodged 
in  the  thoughts. 

26  f  And  the  angel  of  the  Lord  fpake  unto 
Philip,  faying,  Arife,  and  go  toward  the  louth,  unto 
the  way  that  goethdotvn  from  Jtruralcin  unto  Gaza 
wliich  is  dcfert.  27  And  he  arofe  and  went.  And 
behold,  a  man  of  Ethiopia,  an  eunuch  of  great 
authority  under  Candace  queen  of  the  Ethiopians 
who  had  the  charge  of  all  her  treafure,  and  had  coino 
to  jerufalem  for  to  worfhip,  28  Was  rcturnin  -, 
and  fitting  in  his  chariot  read  Efaias  the  prophet. 
29  Then  the  Spirit  faid  unto  Philip,  Go  near,  and 
join  thy fe If  to  this  chariot.  30  And  PliiJip  ran 
thither  to  him,  and  heard  liiin  read  the  prophet, 
Efaias,  and  Lnd.  Uudcrftandcft  tliou  what  thou 
3L2  readcll? 


452 


Tlie 


ACTS. 


Gkap.  virr. 


rcadcfl  ?   31   Ami  he  faid.   How  can  I,  except  fome  Of/erv,- here,  i.  The  particular   text  of  holy   fcripture 

man  fliouid  guide  me?    and  he  deli  red  Philip  that  wl'i'h  Cod  dircflcd  the  cunuth  to  read  in  crdti  10  his 

he  would  come  up  and  fit  with  him.  Z^'T       '    V^"'  \  •''''P.^'7  ,f.  P'*^*  '^"=  P"^"^i'^d 

'^  JVkdiir,  recorded    in  the  liii.  of  Ifaiah  ;     //e  wat  Jed  as  a 

Here  we   have    recorded  the    remarkable  ronverrif>n  of  frtcpto  the  Jhmghter,  and  oi  alamo    dumb  before  his  fleartr 

the  eunuch  by  the  preaching  of  Philip  ;    concerning  which  Pointing  out  tiie  innocency,  the  mctkncfs  and  patience   of 

feveral   circunnftances  are  to  be  obfcrvcd  :      i.  'Jhc  author  the    Lord  Jtfus  ClirilJ,     in  snd  under  ail   his  falistaftory 

or  inrtrum«!it  ccnyctting,  Philip,  who  was  commar.dcd  by  riiffciinga  for  our  fins  :   In  the  day  cj  his   hvmi.io/im :  pzni- 

the  angel  in  a    vilion  to   go  to  Gaz.i ;  but  not  the  cmmon  cuiarly  tn  the  day  ot  his  trial  and  ftnttnce  :       his  judgrneflt 

way,   or  ordinary   road,   but   by   the  way   of  the  dtftrt,  a  uw  tahn  awny  \  that  ii,  his   ri^ht  was  taken  away  by  the 

il'.Iliailt,  and   perhaps  a  dangerous  way,  over   mountains  unrighteous  judgment  of  ihc   Jcwifli  fynhidrim,   and   no 

^-r.d  through  yullics  :     Philip  kp.ew  not   whiiher  he   was  ri^ht  or  jufli^e  dene  him  i  and  who  can  declare  fiiffiJcnily 

^(Ingj  hut  Ciid  knew  whither,  and  wherefore  he  fenthiir..  the  wi.ktdncfs  of  that  gtncraiion,  which  cut  oft'  fo  inno- 

OPl.liip!    It  was  worth  thy   g(.ing  many  rteps  out  of  the  cent  a  pcrfon   from  the   land  of  the   livins.'     This  text 

way,  to  C(T.vi.rt  one  i1i..i :    Happy  tor  the  eunuch  that  thou     ^"  "i--     --'^ ' 

Wciuell  out  of  the  way,  and  that  he  as  happilv  met  thee. 
■7.  'Jhc  fubitifl  or  pcifon  coiv/crted,  (i.)  An  Ethiopian, 
t!  c  nioft  defpil'cd  of  all  the  Gentiles  in  the  li£;ht  of  the 
Jewy.  neliold  !  the  landlifying  grace  of  God  "v.afliing  a 
bl.cknioor  white,  and  making  an  Etiuopian  clean.  (2.) 
A  nobleman,  .-»  courtiir,  a  treafurer  to  the  queen  ;  yft    he 


Lily   applicable  to  the 
>  the  world,   and  both 


Philip    informs  tlic  eunuch,  was  trulv 
Mtflias,  wiio  was  certainly  come  into  tL  ...... 

did  and  fuftcred  dl  that  wa?  prophefie-d  of  him.  Here  nue, 
How  thediviue  providence  did  work  in  a  concurring  ten  • 
dcncy  towards  the  eunuch's  converflcn.  Gixi  move"s  his 
heart  to  read,  to  read   the  fcripturer,  to  read  this  fcripture, 

.  .  ,.--..  ,^    which  informed  him  of  the  fud'erings  of  the   Lord   Jefus, 

concerns  InmfL.t  v^iih  rtligim,  and  being  a  profelyte,  and  .'"er.ds  Philipcut  of  his  way  to  meet  him,  and  he  meets 
tra\el.s  in  his  chariot  as  tar  as  Jen;falem,.  to  worfnip  God  him  jult  as  he  was  reading  that  portion  of  fcripture  which 
in  a  fulemn  manner.  O  iiow  will  this  exainple  rife  up  in  mod  concerned  hitn  :  He  wanted  to  be  informed  concern- 
ji.d-ment  againft  our  great  one?,  who  have  more  light,  but  Jng  Chrift,  and  Philip  is  at  his  eibow  at  that  very  junaure, 
lefs  heat  ;  more  knov\  ledge,  but  lefs  love  !  (3.)  A^bockilli  to  inihiift  him  in  a  moft  fundamental  truth  in  order  to  his 
man,  one  that  delighted  in  reading,  and  in  reading  of  the  converfion  and  falvaiion.  O  the  wcndtrful  love,  and 
fcriptures  too,  and  thus  whilit  he  was  riding  in  his  chariot,  •'■..•'.         .  ..    .    _ 

to  lofe  no  time  for  gaining  the  knowledge  of  his  duty.  ]f 
our  c<  uiiicrs  ar.d  grc.-.t  men  icad  not  at  all  in  their  coaches,, 
oriffo.  pla)s  or  romances  only,  this  ignorant  Ethiopi;n 
lord  d;j  better,  though  he  knew  not  fo  much  as  thefe. 
He  read  ill  his  chariot  the  prophet  F.faias.  3.  The"  meanj 
whi^:h  GikJ  fan£lified  and  blcded  lor  the  eunuch's  cover, 
ticn  ;  ir  was  the  reaping  and  expounding  of  the  holy  fcrip_ 


inanifold  wifdom  ot  God,  in  finding  out  ways  and  methods 
tor  bringing  home  fouls  to  him(tlf!  If  his  providence 
brmgs  them  not  under  the  means,  it  .will  bring  the  means 
to  them.  This  church  wanted  the  ordinary  .means  of 
knowledge  ;  but  being  defirous  of  fpiriiual  knowledge, 
God  llcps  out  of  the  ordinary  road  to  meet  him,  thoirgh 
an  Ethiopian  commonly  eileemed  the  meancfl  of  man- 
kmd  ;  and  thereby  fliew.s  that  as  there  is  no  refpcft  of 


..v..  ,  .' .>ao  ...t  i^..j.,i.v;  diiu  cApouniung  or  ine  noiy   icrip_  n^"'"  ,  ai.u  uicrcDy  mew.«,  tnat  as   tiiere  is  no  refpcdt   of 

tiiits  :  The  word  otGcd,  read  and  preached,  is   the  grc.-t  FrCons,  fo  no  diti'crcnce  of  nations  with  him  ;  but  who- 

iiiftii.incnt  m  the  hsnd  of  the  Spirit  for  finners  illumination  ^"'^'^  fcarethGod  and  workeih  tiiiliieotifnefs,  is  accepted  ot 

tcnxeriion,  and  Lnlvaiion  j    and  blciled  are  they  that   hear  '"'"•     '" '■'^e  clofe,  Phillip  pre.ichcs  a  public  fcrmon  to  him 

snd  read  the  word  with  attention,  afRdion  and' application  f^'f"p'aying  Jcfus  Chrift  bctore  him,   and  by   the  bleffina   of 

4.      I  he  wondertul  mcdefty  and  humiliiv  of   this   great  ^^'^    "P*^"  ^^^  ordinance,    faving  faith    was    efFeaSaliy 

Kian,  he   thankfully  accepts  Philip's  ofFcr' to  inllrud  and  ^^■'^<^i=gli' m  the  eunuch's  foul. . 

teach  hiin,  (fome  would  have  hufl'ed  at  it  as  a  rude   -fFionil  r,/;    A  ,,  J^„  .1, 

tut  1  e  cr ndefcends  to  learn  of  one  beneath  him       Such    '  ^                          ^^   '^^^^  °"  ''"""  '''^>''  '^"^    ""'^ 

are  n  odc'h  .-ind  thoroughly   htnr.hle,  are   alfo  tnily   docile  T      ""  *^'''''^'"  '^'''''"''      ^^"'^  '^'-'   ^"""^^^1   ^^id,   See 

iind  teac-iiahlc,  >Nillingto  Icnrn  knowledge,  although  from  "^'"'^ "  water :   what  doth  hinder  me  to  be  baptized  ? 

the  n-.outh  of  an  inferior  :  He  d.f;rtd PhUp  to  ceme  Ip  and  Rt  37  ^"d  PJiiiip  I'aid,  If  thou  belicveft  with  all  thine 


M.i:h  him. 

32  The  place  of  the  fcripture  which  he  read  was 
this,  He  was  ltd  as  a  Ih  tep  to  his /laughter  ;  and 
like  a  lamb  dumb  before  his  fliearer,  fo  opened  he 
not  his  mouth.  331a  iiis  humiliation  hisjudgiucnt 
was  taken  away  :  and  who  fliall  declare  his  genera- 
tion ?  for  hi*  life  is  taken  from  the  earth.   34  And 

the  eunuch  anfwcred  Philip,  and  ("aid,  I  pray  thee  '""  """  ""  '"""^'  inune^cnt  on  nis  ivay  rejoicin 
of  whom  fpeaketh  the  prophet  this  .->  of  himfelf  or  of  -°  But  Philip  was  found  at  Azotus  :  and  paflin 
fome  other  man:  35  Then  Philip  opened  his  'trough  he  preached  in  all  the  cities,  till  he  cam 
inotilh  and  began  at  the  fame  fcripture.  and  preach-    '°  Celarca. 


heart,  thou  mayeft.  And  he  anfwered  and  faid  I 
beheve  that  Jefus  Chrift  is  the  Son  of  God.  38 
And  he  commanded  the  chariot  to  ftand  Hill:  and 
they  went  down  both  into  the  water,  both  Phillip 
and  the  eunuch;  and  he  baptized  him..  39  And 
when  they  were  come  up  out  of  the  water,  the  Spi- 
rit of  the  Lord  caught  away  Philip,  that  the  eunuch 
law  him  no  more;  andhejufent  on  his  way  rejoicinff 


came 


•d  Kiilo  Uini  Jcfui- 


^  Ohjerve   r.  The  eunuch  is  inftxuaed  before  baptized. 


Chap.  ix. 


The      ACT    S. 


and    he  defired  hsplifm   of    Philip ;    it   ■\vas    not    forced 
upon  him  by  Philip  againft  his  will,  The  eunuch  f aid,  What 
hinders  me  to  be  laftiaesF    To  drive   nier:    tp  bapiifm,    as 
they  drive  hearts  to  watering,  and   force   chriftianiiy    upon 
them  againft  their  wills,  to  fend  forth  booted  apoftles   with 
javelins  in  their  hands,  nnd  crofTos  on  their   brcarts,  vis   ihe 
Romifh  church  doth  to  dragf^rn  men   into  chriftiunity,   is 
the  way  to  make  hypocrites,  btit   not   profelyte s  ;  fcir   it   is 
•  not  whole  armies  that  can  bt(ie£:e  my  reafon,  nor  cannons 
batter  my  v.ill.      It  is   cor.viaion,  not  compidfion,   that 
miill  induce  alUnf,     2.  The  eumich   after   inflruflion  de- 
frrcil  bapiifm,  Sre  l:e>v  is  water;    let  me  be    b;ipiizt(i.     As 
H"  he  had  dU,     "  O  Philip!  as  ihoii  hart  inrtruaed  me,    I 
pray  thee  alfo  bi.ptize  me.     Now   that  1   have  received  the 
benefit  of  thy  d.>c1rine,  let  me  not  want  the  comfort  <jf  the 
facrajr.cnt."      Where    the  heart    is   truly   touched  by  the 
rr.inirtry  of  the  word,   and   the  foul    thoroughly  converted 
unto  Goi,  there  is  a  defire   to   be   partaker  of  the   facra- 
nients.     %    The  condition  required  of  the  eunuch  before 
he  was  bar'izcd,  namely,   A  profellion  of  his  faith  in  the 
promifcd  Mertias;   If  thcu  le'ie-vcl},   thou    maycrt    be   bap- 
tized.    There  is  a  necertiiy  of  faith,  to   render   a  man   a 
meet  partaker  of  the  holy  facramcnts :   If  we  come  to  any 
of   the  facraments  without    f;,ith,   wc   are  furc    to  depart 
wul-out  Iruit.     4.  The  qualification    of  that  faiih  which 
giye-s  a  right  10  the  holy  facraments;  If  thou    belicvcfl  uith 
cUlhwe  heart;  only  that  frith   gives   a   right    to  baptilin, 
and  intttles  tofaliation,  which   is  with  all  the  heart.     This 
eunuch  believed  with  his   whole   heart,  that   Jefus  Chrift 
was  the  Sen  of  God.     This  gave  him   at   once  a  right  to 
baptifm,  ard  a  title  to  heaven..      5.  The  manner   of  the 
adminirtrationof  baptifm  to  the   eunuch;    he   went  down 
into  the  water  and  was  baptized  by   Philip:    In  thofe   hot 
countries  it  was  ufual  fo  to  do,    and  we  do   not  oppofc   the 
JawfUncfs  of  dipping  in  fome  cafes,   but  the  ntc'cfniv  of 
dipping  in  ail  cales.      In  facraments,  it  is  not   the  quantity 
Of  the  elements,  but  the^flgnificancy  of  them  that  ought    to 
i  .u '^iT'^    '"  '  ''  '"  circumciilon,  it  was  not  the  qtlantitv 
ot  the  flelh  cut   off;    and  in   the  Lord's   fuppcr,   it  is  not 
the  quantity  of  the  bread  and   wine   taken    down;    fo   in 
^aptl,m,a  few  drops  of  water  pcurcd  upon  them,  doth  flg- 
nifyandfea     and  convey  and  confirm  tome  a   right   ard 
interert  in  all  the  benefits  of  tny  Saviour's  death   and   rcfur- 
nll^!!;''  f">'.vas  It   with  Jcnah,  I  were  plunged  into  the 
nia.n  ocean.     6.    What  followed  upon  the  eunuchs   bap- 
izing,  and  coming  out  of  the  water,     f  r.)   The   Spirit  of 

fe„  "/:  "•'^^''"//[^'''P'  by  .he  minirtry  of  an  angel 
he  «as  earned  out  of' fight,  thar  .he  eunuch  might   be  the 

Chfpr-,°^  "''•'";;"'  °f  "'^'"^  'f>'"g=  ^•''i'^h  ^vere  taught 
h.mbyPluhps  tnmirtry;  and  that  he  w«  a  perfon  lint 
ct  Ucd  todirea  him  in  the  Way  to  true   happinefs       (2.) 

iTwasirt  '''"  a°"  ^'"  ^^"y  ^^J"''--''"^'  "  ^^^^'>  •'•«  "^■■e''t 

Chr  rtlnH.'^P'f  J""?.'y  ^=  ^''"^'    '""J^'  '«  ^^'^^    ^viih 

-th  iourn.T"^'"'"*^'^^'^^-"''  1^"^^"  =""'  '■=''v="i'n 
ah.sjo.irncysend.     A  cunvet.ed  man    hath  great  ca.ife 

embS'i;  '^^^"'■P<^•  P'^J--''.  n-.uch  morl  hear.ii; 
rb.'otlzed  .nT''"^i  theeunueh  is  inrtruaed.  believed. 
V-od  IS  not  meat  and  drmk,   but  riohteouAicfs  and  peace, 


453 


and  joy  in  thr  Holy  Ghcrt.  Laflly,  Philip  was  fount!  at 
Azotus,  or  Aftidod,  thirty-four  miles  frcm  Gaza,  fo  far 
had  the  minirtry  of  the  anods  carried  him,  and  there  fafeiy 
fet  him  down.  Learn,  How  good  it  is  to  ebev  Gcd  in 
the  mort  difficult  command.  Philip  had  a  hard  and  tire- 
fome  jonrney  from  Samaria  to  Gaza,  footing  it  through  a 
dcfart,  in  untrodden  paths,  and  running  as  fnft  as  thr 
eunuch's  charriot,  to  join  himfelf  unto  it  at  the  cnmirand 
of  God.  But  now  from  Gaza  to  Aztotus  he  has  a  fwifter 
and  eafier  paifage,  he  rides  in  an  sngelic  living  chariot. 
When  we  attend  the  execution  cf  God's  cririnands,  the 
holy  angels  fiiall  attend  us,  and  take  care  of  u?,  and  cdmi- 
niik-r  nece.T-ry  help  unto  us  :  like  tender  nurfes  they  keep 
us  fafc  whilrt  we  live,  and  bring  us  home  in  their  arms  to 
our  Father's  houfe  when  we  die.  Blciled  Uc  God  for  thr; 
miniflry  of  his  holy  angels. 

C   ir  A   P.      IX. 

This,  chapter  rdaUs  to  us  both  Saul's  cnielty  and  con-- 
vtrficn;  and  acquaints  us  mth  ihe  xvmder/ul  method 
-uihzch  the  infnitcly  nnfe  God  look  for  his  churck'a 
deliverance  front  the  fury  cf  perfecution;  zuherely  ihe 
church  had  refl  and  peace. 

AND  S«(ul  yet  breathinjr  ont  threatcnincrs  and 
flaugliter  againft  the  dilciples  of  the  Lord,  went 
unto  the  high  prieft,  2  And  defired  of  him  letters 
to  Damafcus  to  the  fynagogues,  that  if  he  found  nny 
of  this  way,  whether  they  were  men  or  women,  he 
mig^  bring  them  bound  unto  Jerufalem. 

Nc/e  here  r.  The  lively  charaacr  of  a  bloodv  perfectitor: 
Jie  breathes  out  threatcnings  and  f.aughler   as.r.i'r,fl   the   mem- 
l-crs  cf   Chrijl.     His  very   breath    fmells  cf  fire  ;  threaten- 
ingsandnaughter.  like  lightnings  and  thunder,  proceed  out 
of  his  mouth.     Whilrt  a  perfecutor  hath  in  him  the  breath 
of    his  own    life,   he  breathes   nothing  but   death   againft 
otners:  Nothing  will  fatisfy   him    but   the   death  am?  de- 
rtrudion  of   the  members  of  Chrirt.     An   indiforect  and 
ungovernable  zeal  foen  degenerates  into  fury  and  marincfs. 
2.  How  reftlcfs  unwearied   pcrfecutors  are  in  the  profecu- 
tion  of  then-  bloody  defigns  and  purpofes.      Saul   was   now 
tr.^uipor  ha:rettca  pravUatis:    away   he  trots  to  the    high 
pnelt  tor  a  commifficn  to  bind  heretics,    who  believed   .n 
jelus,  andopportdtke  traditions  of  the  fathers;  and  hav- 
ing, as  he  thought,  fwept  Jerufalem  of  faints,   he  refolvcd 
next  toranfackD-imafcus,  though  it  ivas   five   or  fix   davs 
journey  from  Jcrufiilcm:  However  he  fpurs  or,    away  he 
goes  through  fire  and  water  to  revenge  hi$   malice   rn  the 
poor  members  of  Jefus  Chrift.     Z^.^r^  hence,    Thatrcr- 
lecutors  will   fpare  neither  purfc  nor  pains,  ibcy  will  fiiefc. 
at  nothing    tluntgn    never   fo  toiifome   and   hazardous,    fu 
hey  may  glut  their  malice,  ai-.d  fatirfy  their    revem-e  ur,  n 
the  poor  d.faples  of  Jefirs  Chrirt.     The  hi^h  prieft  needed 
not  to  hire  Saul  to  this  bhck  Mork,  he  both  oiTirs  himfclf, 
and  (ues  for  the  office  :  No  doubt  the  hi.h  prieft  and  coun- 
cil highly  applauded  his  zeal  and  forwardnifs  for  extirpat- 
ing heretics,  comir.cnding  the  gailantrj   ef  Jiis   refoiution, 

aiid 


4J4 


The      ACT    S. 


C«AP.   IX. 


»fM  )be  bravery  of  his  miiul ;  anJ  having  Tealed  his  commif- 
fivi^  lent  him  away^vitU-»vi*lics»f  fticicfs.     ,)-.     ,  ,,   '^  • 

^  And  as  lis  journeyed,  he  camenCat*  Damafctfij'; 

and  fuddculy  thero  (hiiix-'d  round  about  hjm  a  lij;ht 
from  heaven.  4 And  lie  fell  to  ihe  earth,  and  heard 
a  voice  faying  un:o  hi;n,  Saul,  Saul,  why  peifecuteft 
ihoiv  me?  5  And  he  faid,  V.'ho  art  thou,  Lord  ? 
And  the  I^rd  laid..  1  am  Jcfus  whom  thou  perlc- 
cutell.  Ji  jjhurd  ibr  thse  to  kick  a^ainll  the  pricks. 

Saql  wa5  now  (>nward  of  Ijis  journey  to  Damnfiiis  frhe 
Worrt"  journey  that  ever  he  intentlecl,  but  the  beft  he  ever 
iiridertook)  a jinimcy  mifl  malLioiifly  piirpofcd  by  him, 
f»iit  mt'\  merLit'ni!y  difpofcd  by  Gjd.  Heaven  had  defigned 
liim  for  b.-'.r^T  fcrvioe,  and  work  of  another  nature  ;  and 
set  -irHhi"'!.','  he  Is  ftoppcd  iiV  hi"  way,  knocked  oiT  his  horfc, 
a  fu  Idc-n  bt-atn  of  liglit  beyond  the  brightnefs  of  the  fun 
darts  up  )n  hi.n,  d.iz^les  bias,  and  he  luarr  a  voice,  fayin;;, 
S/.iil,  Sau!,  Tt'/iy  pcrferutfp  thmi  nir?  that  is,  ms  in  my 
Tn.-mUn.  Wliaicver  is  done  aRainll  Chiiflians  for  any 
rli';ni^»hnt  Chtirt  commriiuletli  them,  he  takes  it  as  done 
<!»3in(l  himfelf.  Such  as  perft-aitc  the  faints  for  their 
Lnflitv,  perfecutc  Chrill  himfelf;  and  he  cari'  no  more 
ciiJiire  ta  fee  them  wronged,  tlian  himfelf.  As  the  honrnr 
of  Chi  ill  the  Head,  redounds' to  1  lie  mcmbcrF.  fo  the  for- 
Vowsijf  tlic  members  are  lefmtcd  by  tl'.c  Head.  Christ 
fliiJ  nn  thus  to  his  murderers  on  earth,  Why  bind  ye  me  ? 
Vi'hy  biitt'.-t  yc  me  r  Why  fcourgc  ye,  and  why  crucify  yc 
rne;  Eut  here,  ivhcn  ihs  members  fiiflVi,  he  aits  out  from 
Ticavca,  San!,  San/,  why perjcculeji  tlon  me?  Lord!  thou 
art  more  tender  of  ihy  b"dy  myflioal,  than  thou  wafl  of  thy 
bndy  iiinir'al;  more  fenfiWe  of  thy  mcn~.btrs  fufFc^igs, 
ihun  rf  thine  Dwn.  2.  The  wor.dctfiil  power  of  thencart 
i"han;;'iiia;  grace  of  God.  S.ud  cries  out,  Lcrtf,  vj/.'/.f  icHt 
/'/*»  ha'j^  Tie  to  d'j?  SjuI  is  no  longer  a  lion,  but  a  lamb  ; 
I'le  wolf  that  hunted  before  for  his  prey,  now  (.enily  conches 
iikeafhcepi  hears  and  obeys  the  voice  of  Chrifl  the  great 
Shepherd  ;  and  of  a  perfecutor  of  the  church,  becomes  the 
prt-4t  dc'clor  of  tiie  Geniilcs.  Behold!  the  tare  is  become 
wheat ;  the  child  of  wrath  a  choftn  vclTcl  ;  the  prodigy  of 
nitiifc,  the  miracle  of  grace.  Liwd  !  who  can  enough 
admire  and  magnify  the  f.-.vcrcignty  and  omnipotent  pre- 
viJiiiicy  of  diA'ine grace,  which  could  refine  and  did  cxiraft 
Viiy  )»reciaus  gold,  from  fo  rough,  fo  coarfe,  and  fo  bale  a 
jv.etjl  i  Convtrli(;n  is  a  work  of  wonder  in  all  men,  bur  a 
iniracle  in  this  nun,  and  extraordinarily  flrange,  and  in- 
ftantaneoHfiy  fuddcn  ;  and  therefore  is  by  no  means  to  be 
made  the  treafure  and  Itandard  of  eveiy  man's  converfion. 
S.'isll  we  think  no  man  converted,  nnlcfs  he  be  flruck 
down  with  a  light  and  |iower  immediately  from  heaven, 
nnd  be  taken  with  a  ht  of  trembling,  and  frighted  almoft 
out  of  his  wits?  How  many,  by  the  benefit  of  a  good  edu- 
cation, others  by  the  blelling  of  God  upon  fome  affli£lion, 
and  upon  calm  conl^deralion,  without  any  great  terrors  and 
amazement,  have  been  vihbly  changed  and  converted  ? 
The  effects  and  fruits  of  convcrlion  arc  ver)'  vifible  in  all, 
hut  the  manner  of  converfion  is  not  alike  in  all.  Things 
•nay  be  very  vifil)lein  their  clfcfts,  which  yet  are  not  vi- 
£;'.  iu  thtir  caulV.     If  the  fruits  of  our  ccinvcrficn  be 


vifible,  the  certainty  of  it  isurqueflionable,  and  the  advan- 
tage cf  it  will  be  iinfpeakt'jT.;,  although  we  cannot  tei!  the 
time  when,  or  the  minuet  how,  the  holy  Spirit  wrouijht 
it  in  us. 

6  And  he  trcmbhng  iind  anonifhed,  Hiid.  Lord, 
whrft  wilt  thou  have  me  to  do  ?  and  the  Lord  [aid 
unto  him,  Arife,  aixd  go  into  the  city,  and  it  fhall 
be  told  thcc  what  thou  mull  do. 

Note  here,  t.  Hcr.v  eafiiy  God  can  make  the  fiercc/t  per- 
fecutor to  quake  and  rrerr.ble:  Saul  is  ftfuek  down,  but  ,ii^ 
is  to  convert  him,  not  confound  htm  ;  he  irembfes,  but  his 
trembling  Was  in  order  to  rejoicing.  It  was  a  favourable, 
though  an  affriuhtingftrc  kc,  which  Itruck  him  down,  but 
with  defign  to  raife  him  up  again.  Humiliation  for  fin,  in 
fome  tneafiire  always  goes  before  a  foul's  accti)tjnee  ofJ 
Ciiriil,  ann  fubjtclion  to  him.  2.  How  ready  and  defirous 
a  converted  perlon  is  to  know  and  do  the  niiitd  and  wilt 
of  Gof!  :  L'.rd,  xvhat  wUt  thou  have  me  to  do?  He  is  in- 
quifiiive  after  his  duty,  and  defirous  of  the  knowledge  of 
it.  We  may  fooner  find  fire  without  heat,  than  a  true 
convert  without  operative  grace.  It  is  not,  Lord,  what 
wilt  thou  have  me  to  fay?  but.  What  thou  wilt  have  n;e 
to  do  ?  ft  is  not  the  taking,  but  the  walking  and  working 
perfon  tliat  is  the  true  chriilian.  3.  God's  anfwer  to 
Saul's  inquiry ;  Arife,  go  into  the  dly,  and  it  fljall  he  tdd 
thee  what  thou  muj}  do.  Mcirh,  He  was  going  to  Damafcus 
before,  on  the  Devil's  errand,  now  God  bids  him  go;  he  had 
better  authority  for  his  going  thither  now,  thai>  what  he 
had  from  the  high  priefl;  before:  he  went  before  for  others 
dertruftion  ;  he  now  goes  for  his  own  inftrudlion,  in  order 
to  falvation  :  There  it  Jliall  le  told  thee  what  //.'cu  mujl  do. 

7  And  the  men  which  journeyed  with  him  flood 
fpeeclilcfs,  hearing  a  voice,  but  feeing  no  man. 

Kite  here,  The  teflimonv  or  \v  itnelTes  of  Saul's  conver- 
fion, to  wit,  the  men  that  journeyed  vidi  him  ;  it  is  pro- 
bable that  he  had  a  confiderp.bic  number  of  olTiccrs  with 
him,  to  bring  both  men  and  women  that  proftflcd  chrif- 
tianiiy  bound  to  Jerufalem.  Thefe  faw  the  liglit  fiiiiiing, 
and  heard  a  conhifed  noife  like  thunder;  but  they  faw  not 
Chriil  iiimfelf,  as  he  did,  nor  heard  the  articulare  voice  of 
Chriil  that  he  heard,  which  fpake  fo  powerfully,  fo  con- 
vincingly, and  f»  convertingly  to  his  foul.  Lord,  how 
many  are  there,  that  come  under  thine  ordinances,  who 
hear  only  (like  Saul's  companions)  a  contufcd  noife  and 
empty  found  !  They  do  not  hear  the  dillincl  voice  of  Chrilt 
fpeaking  to  their  hearts  with  a  ftrong  hand,  inwardly  and 
effectually,  and  fo  remain  under  the  power  of  unbelief,  in 
an  unconverted  ftate. 

8  And  Saul  arofe  from  the  earth  :  and  w  hen  his 
eyes  were  opened  he  faw  no  man  ;  but  tliey  led  him 
by  the  hand,  and  brought  him  into  Damalcus.  9 
And  he  was  three  days  without  light,  and  neithe  r 
did  cat  nor  drink.  • 

A'ff/f  here,  I.  The  change  of  Saul's poftu re  ;  hit  arofe 
from  the  earth.  He  that  fell  to  the  earth  a  perfecutor,  rills 
up  a  faint.     O  free  mercy,  and  aflcnilhing  rich  grace  !  that 

the 


k* 


CxiAt.  Ik. 


The 


ACTS. 


i55 


tlie  earth  tiport  wliich  lie  lay  5i<l  not  open  her  mouth  and 
fu'allow  him  up  alive:  He  that  hatf  nin  awav  from  Got!, 
and  cmploj'cd  his  feet  in  the  fervlce  of  ilic  ricvi),  is  once 
more  fet  upon  his  feet  agsin,  2.  His  blindnnfs  and  lofs  of 
fight:  in.e»  his  eus  uere  epenatl he  Jatu  >io  man.  Chrift 
tau^lrt  hi;ii»  by  his  kotlily  blindncfs,  the  bliiidnefs  of  his 
foul  ir.  fpiritual  things,  w'hich  lil!  now  lie  was  infcnllble  of. 
As  Saul  v.'as,  fo  all  nien  naturally  are  fpiritually  blind,  be- 
fore re^^eneration  snd  coiiverfion  :  True,  he  was  broujjht 
•  up  ^t  the  feet -of  Gtiualicl,  and  was  a  yrcat  proficient  iti 
human  learning,  but  after  his  converflon  he  counted  that 
iinowiedgetio  btttcr  than  blinduefs,  Phil.  iii.  7,  8.  •  Noti; 
3.  His  nTnnuduclion  or  leadin.;  by  the  hand  into  the  city  ; 
jTljcy  M  hit::  ky  the  hand  into  Damafats.  Who  led  him  ? 
Doub;l:r»  his  companions  thai  came  along  with  him  upon 
liis  bloody 'Iciign  from  Jcrurateni.  Here  the  biirnl  led  the 
blind;  thofe  very  hands  lead  him  to  Damafcus,  which 
flioiiltl  have  haled  the  faints  from  Damafcus  to  Jc-ufalem, 
Bur,  O  Saul !  tiiou  hadft  a  better  leader  than  all  thefe,  even 
Ciiriil  himfelf :  He  led  ihce  by  the  h;;nd  into  (he  city,  in 
order  to  th.c  compleiisig  of  thy  con\-criion  :  Now  h.-;ppy 
Saul !  thoiinh  formerly  rebeHimis,  whohafV  t<iy  Saviour  for' 
a  kaJeC,  thmi  (halt  never  wander  nor  mifcarry.  4.  The 
duration  and  continuance  of  Saul's  blindnefs :  He  was 
ihree  fi'nys  •nil'i.eiil  f.gl)/.  This  was  a  lonj;  night  to  him 
who  perfccuted  the  cliildren  oi  the  day  ;  a  juft  limc  for  him 
to  be  in  darlinefs,  who  fo  implacably  attemi;tcd  to  blov/  out 
the  light  of  the  gofpel :  But  perkaps  no  lefs  time  would 
have  been  (inHicient  to  humble  him  for  his  rage  and  mad- 
ncfs  againfl  Chrift  and  his  members.  Bcfides,  there  are 
fomc  that  think,  that,  in  thefe  three  days  of  his  continued 
blindncfs,  he  iiad  that  rapture  into  the  third  heaven,  w'hich 
is  meniiimed  2  Cor.  xii.  2.  But  hov/ever  that  be,  doubt- 
lefs  in  that  time  his  mind  was  filled  with  divine  contem. 
plaiions;  anJ  th:.:  gloiious  gofpel  was  taugiit  liini  in  three 
days,  which  he  taught  to  others  all  his  days.  5.  His  ab- 
ftinence  from  food  :  He  diti  neither  eat  tv.r  drini  :  He  fpent 
thofc  three  days,  we  ma^'  believe,  in  farting  and  prayer,  and 
extraordinary  humiliation  before  God,  fcr  his  former 
wicked  life,  and  particularly  forliis  vioKnt  perfecution  of 
the  church  of  Chrift  :  He  faded,  to  make  him  more  fer- 
vent in  prayer  i  for  fading  prepares  for  prayer,  and  gives 
wings  to  prayer. 

■  10  ^  And  tlirre  was  a  certain  difciple  at  Damaf- 
c&s  named  Ananias,  and  to  hint  faid  the  Lord  in  a 
vjlioji,  Ananias.  And  he  laid.  Behold,  I  am  here. 
Lord.  And  the  Lord  faid  unto  him,  Arife,  and 
go  into  the  ftrect  which  is  called  Slrai','bt.  and  in- 
quire in  the  houle  of  Judas,  for  one-called  Saul  of 
Tarfus ;  t'er  behold,  he  prayetli,  1 2  And  hath  feen 
in  a  vifion,  a  mati  named  Ananias  coming  in,  and 
putting  His  iaud  on  him,  that  he  might  receive  his 

jVi//  here,  i.  Though  CfhM  converted  Paul  himf^lf,  vet 
Ananijs  his  inir.i.'lcr  mull  in(lrr.<3  him.  By  Chriil  is  grace 
infur^d,  by  l;i&  minifters  increaitd;  ind\  an  honour 
doth  Chri!}  p^l^^•pt^n  the'niinidcrsof  tlie  gofpel,  that  he 
iTiakes  ufc  of  their  endeavours  ordinarily  both  for  the  pro- 


duflion  rnd  augmentation  of  grace  in  the  hearts  of  his 
people.  O,  ihc  nccclTity  and  ufefulncfs  of  a  ftanding  mi- 
nidry  !  It  is  a  fingular  favour  to  have  the  mind  ot  Gcf 
made  known  to  us  by  men  like  ourfelvcs  :  And  behold  the 
honour  that  God  puts  upon  the  miniders,  in  ufing  them  as 
conduit  pipes,  for  conveying  the  water  of  life  to  us,  which 
he  is  not  pleafed  to  communicate  immediately  from  him- 
felf.  2.  What  an  exa£l  knowledge  the  Lord  h.is  of  par- 
ticular perfons  and  particular  places  :  He  tell.  "  's  iM 
what  citv  S:a:I  was,  in  Damafcus  ;    in  what  ..  ,-.3-, 

ijithe  dreet  called  S/riii^ht;  in  wliofe  Iicufe  hev.j?,  u}   ti'c 
/'wc/f-  of 'judits.      It   is  a  iratfcr  of    conlolation,   \^n,  of, 
highed  confolaticn  to  the  children  of  God,   fo  know   ar.J. 
remember  that  God  knows  them,  that  God  knows  their 
perfons,  knows  their   purpofcs,  knows  their  performancci,. 
knows  their  place  of  abcxie  :  that  he  ktiovVs  who  thev  arc, 
what  they  do,  and  where  they  dwell.     It   adures  them   as 
to  their  petfi')ns,  they  fliall  be  accepted  ;    as  to  tlicir  f>cr- 
formances,  that  thev  diall  be  rev.-ardcd;  as  to  ll.elr  htbila-  . 
tions,  that  they  dull  be  loved,  blcfied  and  protrfied  by  him. 
So  dear  are  the  holy  fervants  of  Gcd  unto   him,    that  he 
loves  the  \ery  ftreet  in  w'hich  ihey  lodge,  the  hoiifc  in  which 
they  dwell ;  the  walls  of  their   habitaricn  arc  always  befcxe  . 
him,  and  he  delights  continually  to  lock  upon  the  them',  Le^^ 
holincis  to  the  Lord  then  be  always  writ  in  fair  aV.d'legitJfljF 
charaiilers  t;pan  the  walls  of  ctir   h.;iifcs.    ZcC'h.  xiv,   id.';      .  »♦* 
Kot.-,  3.  'J'lie  courfc  which  Almighty  God  takes  tci  remove 
all  fear  from  Ananias's  mind,  s.nd  to  encouVage  hini   to  go 
to  Saul,  according  to  the  dirtcUon  given  him  ;  alihoi!^!>  he 
had  been  ftich  a  bloody   perfccutor,  he  fcljs   him,'   That, 
Bi'hold,  he  prayeth  ;    as  if  he  had  faid,    "  Though"  he;  ha« 
been  bad,  he  is  not  now  what  he  way,  he  is  anoiher'maa  ; ,. 
nay,  he  is  a  new  man,  he  is  truly  and  thoroughly  cpnvertcjjj. 
and  this   is   the  undeniable  evidence   ana   tcdiin.oiiy  of  1x4 - 
Tlint  whereas  before  he  pel  fecuted,  now'  he  prayefh;  Z?*-- 
hold  he  peayrlh.''    Learn  thence.   That  fpiritual  breatli  i^  a 
good  fign  of  fpiritual  birth  :  None   of  God's  children  ,arj5 
dill  born,  they  all  come  crying  into  the  world.     The  (Ji;i7  , 
of  prayer  faithfully  and  pcrfevcringlv  .pcrfornj:ed,'is  a  ■'ood, 
evidence  that  a  fotil  is  thcroiighlv  converted   and  brau^ht 
home  by  rqieniancc  unto  God:    Behold,  Saul p'-ayeihl  But 
did  he  never  pray  till  now  ?    Yes,  no  doubt,    miiny  a  tiine 
when  he  was  a  diifl:  Pliarifec,  he  prayed  after  a  Ki.>fc  and 
rudomary  manner ;    but    he   never   prayed  fo  fenfibly  and 
fo  feelingly,  fo   fpiritually  and    affedlicnately,   fo   fervently 
and  perfevcringly  before,  as  he  did  after  his  converdon  : 
His  prayer  beff)re,  was  the  cr\'  of  the  old,  now  (>f  the  new 
Creature  ;  before,  he  prayed  with  cohincfs  and  indifTcrencv, 
now  he'  prays  with  warmth  and   fervency,  as  a  pevft)irfti 
ec'rneft  for   his   fqul's  hapniaefs  and    faUaiiou  ;  thc-refore 
Chrid  bring*;  it  in  with  a  iute  of  attention  andobllrvaiion  : 
Now,  Behold  he  prcyfih, 

13  Then  Anainias  anhvcrcd.  Lord,  I  have  heard 
by  many  of  this  man;  how  inuch  ^vil  I'lC  hatli  done 
to  thy  faints  at.JcntCiiem.  14,  ^rid-hcre  he  hath 
authority  from.tbc  chief  priefl.s  to  bind  ail  that  cali 
on  tby  name^  15  But  the  Lord  laid  uniij  him,  Go 
thy  vTAy :  for  he  is  a  cbofen  vetfel  unto  me,  to  bear 
jny  name  before  the  GeatiicE,  and  kings,   and  the 

children 


456 


Tlie 


ACTS. 


Chap.  xr. 


children  oF  Ifrael.     16  For  I  will  (hew  him  how 
great  things  he  mud  fuffer  for  ray  name's  fake. 

Note  here,  I.  Aranias's  reluflancy  and  fear  to  go  to 
Saul,  becaufe  of  his  former  vinlf  nt  perft-ciition,  and  prtfcnt 
commiffion  ;  Lord,  I  have  heard  of  this  mzn,  isfc.  Learn, 
That  fuch  as  are  very  rcidv  arJ  forward  for  Chrin's  fer- 
vice,  may,  upon  appearinr;  di(T;cul;ies,  hanj^  back,  till  they 
be  S.lped  over  thofe  difficiiliies  bv  the  helping  hand  of 
Chrilt,  Thus  it  was  with  Ananias  :  Behold,  fays  he,  here 
em  /  Lerd,  ver.  10.  to  fhew  his  rcadinefs  to  run  on  any 
errand  that  Chriil  would  fend  hi;n:  But  when  he  came  to 
underftand  his  mefTage,  he  was  affrighted  and  began  to 
drawback:  Therefore  the  Lord  ^raciowfly  condefcends  to 
remove  the  ftumbling-block  that  lay  in  the  way  of  his  fer- 
vant's  obedience.  Fear  not ;  as  if  Chiift  had  faiJ,  "  Go 
thy  way,  he  is  not  what  he  was,  he  is  another  man  :  yea, 
he  is  anew  man."  2.  The  honour:  ble  title  whi^h  Chrilt 
puis  upon  Siul,  He  is  a  chcfen  vcffel .,  that  is,  a  perfon 
chofen  of  God  to  convey  the  divine  treafure  of  the  golpel, 
not  only  to  Jews,  but  Gentiles  alfn,  even  to  the  greateft 
and  higheft  among  them  ;  He  is  a  chofen  veffA  i^c.  Where 
obferzie,  I.  The  term  of  ufefulnefs;  he  is  a  vcflTel  Now 
a  veflTel  is  not  a  naturzl,  but  an  artificial  inflniment.  No 
man  is  born,  but  made  a  minifter  of  the  gofpcl.  Veflels 
are  not  of  eqnal  capacity,  fome  are  greater,  others  lefs  ;  all 
^minifters  have  not  like  endowments,  nor  are  they  equally 
fitted  for  the  facrtd  employinint.  Again,  veifelsare  recep- 
tive inllniments ;  they  muft  take  in  before  they  can  give 
out.  What  the  minillers  of  the  gofpcl  have  received  of 
the  Lord,  that  they  deliver  to  their  people;  they  give  out 
\v<jat  God  gives  in.  Finally,  veflels  are  for  effufion,  as 
well  as  for  reception;  they  let  out,  as  well  as  take  in  ;  yea, 
therefore  take  in,  that  they  may  let  out;  therefore  have  the 
fn-nijlers  of  Chrift  a  treafure  of  divine  knowledge  in  them- 
felvei,  that  they  may  communicate  and  impart  it  to  ethers. 
And  it  is  not  impaired  by  imparling,  but  like  the  oil  in  ike 
U'idizv's  vefj'el,  increafed  by  pouring  out.  A  minifter,  by 
communicating  the  treafure  of  his  knowledge,  enriches 
others  without  impoverifliing  himfelf.  2.  The  term  of 
excellency,  He  is  a  ck:fen  vtffel,  chofen  to  preach  Chriil, 
(htfen  to  fuffer  for  Chrift  ;  a  vffjcl  chofen  to  beat  the  divine 
treafure  of  the  gofpcl  both  to  Jews  and  Gentiles.  Lord! 
^vhat  honor  doft  thou  put  upon  thy  minifters  in  making 
them,  vcffcls  of  honor  fit  for  the  mafter's  uft  and  and  the  fa- 
mily's fcrvice  !  If  I  may  not  be  a  ve(!<.-l  of  gold  or  fiivcr, 
let  me  be  a  vefTcl  of  wood  or  ftone,  fo  I  may  be  a  veffel  unto 
honor,  a  fuccefsful  inftrument  in  thy  hand,  for  thy  glory, 
and  the  church's  good. 

17  And  Ananias  went  his  way,  and  entered  into 
thehoufe;  and  putting  his  hands  on  him,  faid. 
Brother  Saul,  the  Lord,  ev(n  Jefus,  that  appeared 
unto  thee  in  the  way  as  thou  camcft;  hath  fent  me 
that  thcu  !Tii  jhteft  receive  thy  fight,  andbefilled 
with  the  Holy  Ghoft.  18  And  imtnediately  there 
fell  from  his  eyes  as  it  had  been  fcales  :  and  he  re- 
ceived fight  forthwith,  and  arofe,  and  was  baptized, 
jg  And  when  he  had  received  meat,  he  was  ftren^th- 


ened.     Then  was  Saul  certain  days  with  the  difci- 
ples  which  were  at  Damafcus. 

Nciehert,  J.  Ananias,  though  no  apoftle,  no  dcacon> 
nor  minifter  that  v/e  read  of,  but  an  ordinary  and  private 
chriftian  only,  yet  he  has  power  to  heal  Saul  of  his  blind- 
nefs,  and  to  confer  the  Holy  Ghoft  ;  Receive  ti  j  Jight,  and 
ht  filled  with  the  Holy  Ghofi:  If  fo,  undoubtedly  he  had  -^ 
extraordinary  warrant  for  this  extraordinary  work  ;  for  none 
but  the  apoftles  had  power  to  confer  the  Holy  Ghoft.—  ^ 
No  ordinary  perfon  ought  to  undertake  any  part  of  the 
minifteriai  funftion  without  an  extraorilinary  call  and  com- 
miftion.  2.  The  title  given  by  Ananias  to  Saul.  Brothtf 
Saul:,  they  were  now  brethren  by  faith  and  i^rofcflion, 
owning  the  fame  G'.'d,  united  to  the  fsme  Saviour,  ani- 
mated by  the  fame  Spirit,  encoiiraged  by  the  fame  promifcs, 
partakers  of  the  fame  hope,  and  heirs  of  the  fame  flory. 
As  the  fcripture  fpeaks  of  a  brotherhood  betwixt  Chrift  and 
believers,  He  is  not  ajhamed  to  call  them  brethren  ;  ftt  it 
fpeaks  of  a  brotherhood  betwixt  believers  themfelves,  Lave 
the  brotherkccd;  that  is,  the  whole  fraternity  and  focieiy  of 
chrillians,  who  are  fan/ruine  Chrifli  conghttnati,  ctnr.ented 
by  the  blocd  of  Chrift,  end  united  by  the  bond  of  love. 
3.  How  this  converted  perfon,  Saul,  takes  i;pon  him  the 
badge  of  chriftianity  by  baptifm  ;  He  crcfe  and  was  bap- 
tized.  Lifting  himfelf  theieby  a  fcldier  under  Chrift's  ex- 
alted banner,  and  entering  himfelf  a  member  of  that  church 
which  heretofore  he  had  made  havcck  of.  4.  The  pru- 
dent care  which  Saul  takes  of  his  health,  by  giving  nature 
its  ncccftary  refreihment ;  He  received  meet,  and  was 
Jirengthened.  Doiibtlefs  the  body  was  much  weakened  and 
enfeebled,  by  his  long  journey  partly,  but  by  his  confterna- 
tion,  fear,  and  grief  efpecially,  as  alfo  by  his  humiliaticns, 
watchings,  farting  and  prayer  :  It  was  therefore  his  duty  to 
refrefti  nature,  and  to  Itrengthcn  himfelf  for  the  fervice  of 
hi.s  great  m.after,  wherever  he  ftiould  plcafe  to  fend  him, 
Whilft  we  are  in  the  body,  there  Ls  a  debt  cf  care  which  we 
owe  to  the  body :  Meat  and  drink  are  the  fupports  of 
life,  under  tiie  influence  of  the  divine  blefiing ;  and  all 
fuperfti.ious  abftinence  from  food  is  no  better  than  will- 
worftiip.  Laftly,  Saul  is  no  fooner  changed  himfelf,  but 
he  changeth  his  company  and  acquaintance.  He  no  longer 
allbciaies  with  the  chief  priefts  and  rulers  of  the  fynagogi:e.<:, 
but  with  the  followers  ot  Jefus,  ver.  19.  Then  was  Saul, 
&c.  Men  who  cunningly  conceal  their  inclinations,  may 
yet  be  known  by  their  coiiftant  componions.  Saul  wa« 
now  a  companion  of  them  that  feared  Gi-d,  and  kept  Y.'u 
commandments.  The  diiciples  at  Damafcus,  whom  he 
come  tcdeftroy,  arenow  become  his  delight. 

20  And  ftraightway  he  preached  Chrift  in  the 
fynagogues,  that  he  is  the  Son  of  God.  21  But 
all  that  heard  him  were  amazed,  and  faid,  Is  not  this 
he  that  dc.flroyed  them  which  called  on  this  name 
in  Jcrufalem,  and  came  hither  for  that  intent,  that 
he  ir.ight  bring  them  bound  unto  the  chief  priefti  ? 
22  But  Saul  increafed  the  more  in  ftrength,  and 
confounded  the  Jews  which  dwelt  in  Damafcus, 
proving  that  t^s  is  very  Chnft.      2  J  %  And  after 

chat 


Chat.  IX* 


The 


ACTS. 


457 


thatmany  days  were"  fulfilled,  tlic  Jews  toolc  coun- 
fel  to  kill  him.  cj  But  their  layinj  await  was 
known  of  Saul.And^they  watched  the  gatss  day  and 
night  to  kill  him.  25  Then  the  difciples  took  him 
by  night,  and  let  him  down  by  the  wall  in  a  bafket. 

Here  wc  have   an  account  of  St.  Paul's  entrance  upon 
,    his  miiiifterijl  o/Kce  in  preaching    the  gorpel ;  Sraightviay 
he  preached  Chr!(t  In  the fynagogues.     Where  note,  t ,  The 
time  of  his  preaching,  Slraight-uiay  ;  he    fell  prefenily  to 
his  Marten's  work,  notconfultingflcfh  and  blood  about  the 
difficulties  and  dangers  that  might  attend  it :  but  performs 
his  duty  with  fuch  zeal  and   inmiediate  spplication,  as  be- 
came a  perfon  of  his  holy  charafter  and  profefiion.   2.  The 
place  where  he  preached,   In  the  JtSijh  fynagogues  :     He 
was  afterwards  indeed  the  apoftlecf  the  Gentiles,  but  ac- 
cording to  Chrift's  command,  he  firft  preached  the  word 
of  life  to  the  Jews,  to  convert  fome,   and  to  leave  others 
■without  exciiie  :     After  which  he  turned  from  them  unto 
the  Gentiles,  according  to  Acflsxiii:  46     It  -was  nectjjary 
that  the 'j}ord  of  God  Jhould  he  firft  fpikenii  ym,  kc.     3. 
The  dcclrine  he  preached  ;  Thttt  Jejus  was  the  Son  cf  Cnd, 
the  true,  promifed,  and  expccledMcflias;  and  that  all  the 
prophecies  and  predictions  of  the  prophets  concerning  the 
Mefiias,  were  exactly  fuliilled  in  his  perfon.   4.  Thcetfecl 
of  ijis  peaching  :    (i.)  Some  of  his  auditors    were  amazed, 
admiring  tliatfopertilenta  perfecntor  was  become  a  power- 
ful preach- T,  V  he/e  glorified  Cod  in  him.    (2.)  Others  were 
'Confuted,  yea,  cotjfuundcd,  being  unable  to  withftand  tlie 
force  nnii  oint  of  his  argument,  by  which  he  proved,  that 
this  is   the  very  Chrift.     Note,  5.   The  hazard  which  the 
spcftlerjn  in  preaching  the  gofpel  at  Damafcus ;  Iiis  ene- 
mies, vho  were  not  able  to  relilt  the  Wifdom  and  Spirit 
-by  which  he  fpake,  took  counfel  to  kill  him,  and  in  order 
to  thif,    watched  the   gates  of  the  city   day    and    night, 
there  being  in  their  apprehenilons   no   polfibility    of  his 
cfcaping.     9,  The  manner  and  means  of  his  deliverance; 
fiinie  chriftians  who  dwelt  at  Damaftvis,  let  him  down  i,n 
a  bafket  by  the  wall,  and  fo  he  efcaped  the  hands  of  his 
bIoo<ly  enemies.     The   wffdom  of  God  is  never  at  a    lofs 
to  find  out  ways  and  ineans,either  ordinary  or  extraordina- 
,  ry,  for  the  deliverance  of  hit  I'ervants,  \\  lien  their  <leli ver- 
ance  makes  invd  for  his  ow  n  •glory,  and   the    gofpel's  ad- 
vantage.     God  had  much  work  for   Paul  to  do :  and    till 
he  had  (Inilhed    h's  work.hii-eneinies    could  not  take  him 
off  with  all  jheirco.iibined  power  and  malice. 

26  And  when  S.iul  was  come  to  Jcrufalem,  he 
affayesdtojoin  himfolf  to  the  difciples:  but  they  were 
ail  afraid  of  him,  and  believed  not  that  he  was  a 
difciple.  27  But  Barnafeas  took  him.  and  brousrht 
him  to  the  apoftles,  and  declared  unto  them  how 
he  had  leeo  the  Lord  in  the  way,  and  that  he  had 
fpoken  to  him  ;  and  how  he  had  preached  boldly  at 
Damafcus  in  the  name  of  Jcfus.  28  And  he  was 
■with  them  coming  in  and  going  out  at  Jcrufalem. 
29  And  he  ipake  boidiy  in  the  name  of  the  Lord 
Jefus,  and  difputed  againil  the  Grecians  :  but  they 
^ent  about  to  flay  him.     ^»  Which   when  the 


brethren  knew,  they  breui^ht  him  down  to  Cefarea, 
and  lent  him  forth  toTarius. 

Here  we  h.ive  an  account  af  the    fccond    place  which 
Paul  exerctfed  hisminiftry  in;  namely, Jerufalem.    Having 
efcaped  with  his  life  atlJamafcus,  becomes  to  Jcrufajeui, 
andattem^its  tojoin  himfelf  to thedifciplct  there,  who  were 
allafraid  of  him,  knowing  how  bloody  a  perfccutor  lie  had 
been.  The  converfion  of  a  perfecutor  is  lo  rare  and  feldom 
heard  of, that  it  put^thelargtft  charity  hard  to  it,  to  believe 
the  verity  and  reality  of  fuch  a  perfoii's  converfion    unto 
God.     The  difciples  who  had  formerly  felt  the  cfftifls  of 
Saul's  perfecutiiig  rage  and  fury,  might  jullly   be  afraid 
taking  him  into  an  intimate    fcllowfliip    and    commuijioii 
with  the  church.  Obferve  next,  How  Barnabas  was  lUrred 
up  by  the  Spirit  of  God  toprefent  Saul  to  the  church, and 
free  their  minds  of  all  fears  and  jealoulies  which  they  had 
entertained  concerning  him  ;  and  this  he  doth  by  a  three- 
fold argument :    i.  Becaufe  he  had  feen  Jefus  Chrlfi  in  the 
way,  as  he  went  to  perfecute  the  faints  at  Damafcus.    2. 
Becaufe  the  Lord  had  fpoken  to  him  with  a  ftrong  hand,  and 
wrought  a  mighty  change  in  him,  and  upon  him  ;   the  per- 
fecutor being  now  become  a  great  profeflor.      3.  Becaule 
he  was  not  only  become  a  profefTor,  but  a  preacher  of  that 
gofpel  he  had  perfecuted,  and  this  boldly  and  publicly  both 
at  Damafcus  and  in  Arabia;  proving  undeniably  that  Jcfiis 
was  the  Chrift,  and  the  trueMefliah.     This  teftimony  uf 
Barnabas  was  full  and  fatisfaclory,  both  to    the  church  at 
Jerufalem,  and  alio  to  Peter,  James,  and  John,  who  gave 
Paul  the  light  hand  of  fellowlhip,  and  he  went  with  them 
to  the  work.     Olfervf,  laftly.  How  the   enemies   of  the 
gofpel  confpire  againft  Paul's  life    at  Jerufalem,    as  they 
did  before  at  Damafcus  ;  for  preaching  Chrift,    and    dif- 
puting  with  the  Greciansin  defence  of  the  gofpel  of  Chrift 
they  lay  liege  for  his    life.     Learn    thence,    "That  always 
cppofition,    and  often  perfccution,  is   the  evil  ghoft   that 
haunts  the  preachers  and  preachingof  the  gofpel  wherever 
it  goes.     "To  preach  the  word  convincingly  brings  the  ill- 
will  of  an  evil   world   infallibly   upon    the  head    of  the 
preacher.  But  why  did  thefe  men  rather  feek  to  kill  Paul 
than  Peter,  James  or  Barnabas?     Jnfxer^  becaufe  he  was 
formerly  one  of  their  own,    of  their  own    company,  of 
their  own  college;  a  perfecutorliketheinfeives,  anda  per- 
fecutor withjhemfelves.  This  enraged  them;  they  looked 
not  upon  him  as  an  apoftle,    but  as  an  apoftatc  ;    one  that 
had  revolted  from  them,   a  renegado,    and  as  fuch    they 
meditate  his  deflruftion  night  and  day  ;   infomuch,  that  it 
is  probable,  that  never  were  fo  many    fnfFerings   heaped 
upon  the  head  of  any  mimfter  of  the  gofpel  throughou-.  the 
world,  as  upon  St  Paul,   (li-e  them   reckoned   up,   2  Cor. 
xi.  23.;p.-,rtly  th.rongh  the  hatred  of  the  Jf  ws.,  :iijd  p.irtly 
through  the  fury  of  the  blind  Gentiles  ;  yet  the  Lord  de- 
livered him  ou' of  .ill      Till   hi    woik  «ai  (lone,    in<l   his 
race  run,  and  he  had  finiOied  ihe  courfe    of  his   niiniftry, 
neit'ier  the  malice  of  men,  nor  the  rage   oftlcviU,    could 
take  him  off.     Bleffed  be  God,  our  times  are  in  his  hands, 
not  in  our  enemies,  nor  yet  in  our  own. 

31   Then  had  the  churche.-i  rcfl  throughout  all 

Judea  and  Galilee  and  Samaria,  and  were  cdified ; 

and 
^  M 


4^ 


The 


ACTS. 


Chap.  xx. 


and  ^va]kin:;  in  the  fear  of  the  Lord,    .ind   in'  the 
comfort  of  the  Holy  Uhofl,  were  multiplied. 

Thnt  U,  "After  Saul's  miraculous  coiiverfiQn,  and  ai'ter 
he  wns  fent  away,  and  departed  from  thofe  parts,  where  the 
Jews, his  oldcotDpaiiions  in  perfecuiion,  could  not  endure 
his  prefence,  lie  havinf;  been  jnft  before  as  xcalous  a  per- 
fecutor  as  ihendelves:  then  tlie  churches  plantrdhy  Philip 
and  others  ilironghcut  Judea,  Samaria,  and  Galilee,  had 
much  rcfl  and  peace,  and  were  greatly  edified  in  l;nowledge 
and  faith,  in  holinefs  andlovc;  and  the  grace  and  comfort 
of  the  lioly  Spirit  daily  iticreafing  in  ihem,  i!ie  number  of 
believers  daily  multiplied."  Learn  thence,  i.  That  after 
theperfccution  and  wearlfomc  trovibles  of  the  church,  God 
has  his  times  for  their  peace  and  reft.  Cod  fetids  his 
church  fun-lhinc after  rr.o\veiS,a  calm  after  a  ftorni,  healih 
after  an  heftio,  anda  Canaan's  reft  after  a  wildernefs  jour- 
ney. 2.  That  it  is  the  church's  duty  to  improve  her  peace 
and  reft  for  her  fpiritual  edifying  ithJtis,  for  her  fettlement 
and  grov.'th,  for  her  eftnbiiflnnent  and  increafe  in  all  the 
graces  and  comforts  of  the  holy  Spirit.  3.  That  it  is  a 
very  great  blefllng  to  have  the  churches  of  God  Hniltipjied, 
and  tlieir  multiplication  is  the  happy  fruit  andconlVquence 
of  their  having  peace  ;  Then  had  the  churches  rt^J},  "njcre' 
edified,  and  multiplied. 

32  IT  Anditcametopafs,  as  Peter  paffed  through-, 
out  all  quartenhc  carae  down  alio  to  the  faints  which 
dwelt  at  Lydda.  33  And  there  he  found  a  cer- 
tain man  named  Eneas  which  had  kept  his  bed  eight 
years,  and  was  fick  of  the  palfy.  34  And  Peter 
faid  unto  him,  Eneas,  Jcfus  Chrilt  maketh  thee 
whole  :  arife,  and  make  thy  bed.  And  he  arofe  in"- 
mediately.  35  And  all  that  dwelt  at  Lydda  and 
Saron  faw  him,  and  turned  to  the  Lord. 

The  Holy  Ghoft  now  leaves  the  relation  of  St.  Paul's 
life  and  accions  for  the  prefein,  and  returns  to  give  a  farther 
account  of  St.  Peter,  what  he  faid,  what  he  did,  and  what 
he  fuffered,  particularly  at  Lydda,  at  Joppa,  and  Cefarea  : 
At  Lydda  he  healed  Eneas,  at  Joppa  he  raifed  Dorcas,  and 
at  Cefarea  he  preached  the  gofpcl  to  the  Gentiles.  Obferve 
I.  What  this  great  apoftle  St.  Peter  did  at  Lydda  :  He 
there,  in  the  name,  that  is,  by  the  power  of  Chrift  healeth 
Eneas,  'vho  lay  fick  of  the  palfy ,  and  had  kept  his  bed  eight 
years.  Where  note.  The  difficulty  of  the  cure,  the  manner 
of  the  cure,  and  the  effects  of  the  cure,  i .  The  difficulty 
of  the  cure;  the  difeale  was  a  dead  palfy,  which  had  taken 
away  the  ufe  of  his  limbs,  and  made  him  bed-rid  for  eight 
years :  all  this  is  recorded,  to  Ihew  the  difficulty  of  the 
cure,  and  the  grcatnefs  of  the  miracle:  Omnipatenti  medico 
nultus  injanabilis  ocrurrit  morbus ;  "  To  iuch  an  Almighty 
Phyfician,  as  the  great  God  is,  no  difeafe  is  found  incu- 
rable." X.  The  manner  of  the  cure  :  St.  Peter  afts  in 
Chrift's  name,  not  his  own  ;  iind  lets  the  lame  man  know 
whom  he  (hould  own  for  his  benefactor,  Chrift  hinifelf  : 
The  apoftle  wa»  but  the  inftrument  in  Chrift's  hand;  and 
that  '.he  cure  was  perfectly  miiaculous,  appears  by  this, 
The  cripple  was  cured  immediately,  and  cured  perfeftly  ; 
it  w.is  a  I'rcfent  cure,  vcr.  34.  /Jnd  Ik  araj'e  immediately. 


Theinlhmaucrtijs  m.mr.er  of  .the  ,gwrQ  (hews  it  to  be 
miraculous,  and  by  adivins  power  ;  ,fi.r  nature  and  art  act 
in  time  and  by  «regrees,  bringing  nothing  to  be  perfeftioii 
an  afudden.^vt'herea',  thi^curc  wa"s  wrought  in  a  moment 
his  ftrength  is  reftored  in  an  inft.mt.  It  was  alfo  a  perfect 
cure,  and  as  an  evidence  of  it,  he  t.ikes  up  his  bed.  1  hu 
was  to  Ihew  that  he  wa-  fully  recovered.  3.  The  eff-ili 
of  this  cure  :  It  had  fuch  an  inftuence  upon  the  fpedator* 
of  this  miracle,  that  all  that  dwell  at  Lydda  and  Saron, 
■vihen  they  faiu  it,  turned  to  the  Lord,  ver.  31;.  That  is, 
they  embraced  the  laith,  feeing  the  cripple  Vo  ftrangcly, 
fo  fuddenly.and  fo  perfccTly  cured. 

36  f  Now  there  was  at  Joppa  a  certain  difciple 
named  Tabitha,  which  by  interpretation  is  called 
Dorcas  :  this  woman  was  full  of  good  works  and 
alms  deeds  which  (lie  did.  37  Anditcame  topafs 
in  thofe  day.^  that  fhe  was  fick  and  died :  whom 
wlien  they  had  wafhed,  they  laid  her  in  an  upper 
chamber.  38  Andforafmuch  as  Lydda  was  nigh 
to  Joppa,  and  the  difciplcs  had  heard  that  Peter  was 
there,  they  fentunto  him  two  men,  defi ring /iwi  that 
he  would  not  delay  to  come  to  them-  39  Then 
Peter  arofe  and  went  with  them.  When  he  was 
come,  they  brought  him  into  the  upper  chamber; 
and  all  the  widows  flood  by  him  weeping,  and  fhew- 
the  coats  and  garments  which  Dorcas  made  while 
fhe  was  with  them,  40  But  Peter  put  them  all 
forth,  and  kneeled  down  and  prayed,  and  turning 
Am  to  the  body,  faid,  Tabitha,  arifc.  And  flie 
opened  her  eyes,  and  when  flie  faw  Peter,  fhe  fat 
up.  41  And  he  gave  her  his  hand,  and  lifted  her 
up ;  and  when  he  had  called  tlie  faints  and  widows 
he  prefented  her  alive.  42  And  it  was  known 
throughout  all  Joppa  :  and  many  believed  in  the 
Lord.  43  And  it  came  to  pafs,  that  he  tarried 
many  days  in  Joppa  with  one  Simon  a  tanuer. 

This  chapter  concludes  with  a  relation  of  a  fecond  mi- 
racle wrought  by  St.  Peter  at  Joppa,  in  raifing  dead  Dor- 
castolife.  Where  no/f,  i.  The  woman  upon  whom  this 
miracle  was  wrought,  Dorcas  a  woman  rich  in  good 
works,  full  of  nlms-dceds  ;  yet  neither  hc-r  piety  towards 
God,  nor  her  liberality  to  the  poor,  could  preferve  her 
either  from  death  or  from  difeafes.  A  dear  difciple  may 
be  difeafed,  and  die  :  Behold  he  whom  thou  luvefl  iijick. 
John  xi.  2.  yea,  and  dead  too.  Strength  of  grace  and 
de.irnefs  of  refpedt,  even  from  Chrift  liimlelf,  cannot  pre- 
vail againft  difeafes.  Good  Dorcashere  licsdead,  with  her 
body  wafiied,  not  only  fit  for  her  buri.il,  but  cipeci.illy  to 
fliew  their  hope  of  the  refurrecl;ion.  The  doleful  lamen- 
tation made  by  the  widows  for  the  lofs  of  this  good  wo- 
man, who  ufcd  to  clothe  the  naked  with  the  labour  of 
her  hands  :  She  did  not  fpend  her  time  in  mak'.ng  rich 
apparel  for  herfcif,  but  in  making  garments  for  the  poor; 
and  it  leems  (he  had  good  ftoreof  them  ready  made  by  her 
for  the  poor's  ufe,  as  their   neccllities  did  require  ;  Thry 

ff^ewed 


OlAP.  X. 


TheT    nft.   'C    T    S, 


459 


JljetveJ  coats  and  garments  which  Dcrcas  ha/l  made  ;  the  un- 

cioubtecl  tokens  and  evidences  of  her  pious  charity.      Lrarn 

thence,   TliJt  the  befl  relics  of  fjints  that  can  remain  in 

honour  of  them  when  departed,  are  rcls  of  piety  towards 

God,  and  of  charity  to  the  poor.   3.    1  he  m.iancr  ofSt. 

.Petrr's  working  this  miracle,   (r.)   He  puts  them  all   out 

.of  the  room  where  the  dead  lay  ;  partly  to  prevent  olten- 

tation  and  vain' glory  ;  partly  to  pi  event  <liltiirhaiice  by 

their  initHotleraie  mourning;  and  partly  to  pre\i  lu  intei'- 

riiptipn  ill  the  excrcife  of  prayer,  whichhe  watnowabout 

to  perform.   (7.)   He  kneeled   down  •,    which, recommends 

to  |a>  ih.it  rtvireniiai  poftur'e  in  our  prayers    to  the  great 

God,    of  kneehng  before  him.   3.   He    prayed';   thereby 

_bwnvig  and  acknowlcdginji,  that  tl'.t  power  of  railing  her 

.was  from  God,  not  from  himlelf.      Note  laflly,  The  eftVft 

of  this   miracle:   Many  believed  in  the  Lord  :   She    was 

railed  more  forthesiuod  of  others  than  her  own;'  for  her 

reltoring  to  natural  life  was  the  occalion  of  raifingniany  to 

a  life  of  faiih;  Upon  the  fight  of  this  famous  miracle  pcr- 

i'i'mtd  by  St.  Peter,  many  believed. 

c    H    A    p;    X. 

This  chapter  acquaints  us  -with  the  Ji'jl  overtures  which 
the  apLJlles  made  to  preach  the  G}fpd  to  the  Gentiles'' 
according  to  Chrijl's  command,  they  begun  at  Jeru- 
lalcm,  and  preached  to  the  Jews  throwghatt  Judca, 
Samaria,  and  Galilee;  but  mw  time  zom  come,  for 
beating  Jlat  and  laying  down  the  partition  wall  be- 
twixt Jew  and  Gentile,  xohich  accordingly  is  done  in 
this  diopter,  by  St.  Peter's  preaching  to  Cornelius, 
wh  was  the  jirjt  fruits  of  tlie  Gentiles  converjion 
to  Chrijlianity. 

THERE  was  a  certain  man  in  Cefaria,  called 
Cornelius,  a  centurion  of  the  ban4  called  the 
Italian  band,  2  A  devout  man,  and  one  that  feared 
God  with  all  his  houfe,  which  gave  much  alms  to 
the  people,  and  prayed  to  God  alway  : 

ChfervfheTS,  i.  The  perfon  dcfcribed,  to  whom  St 
Peter  is  fent  to  preach  the  gcfpel ;  by  his  name,  Cornelius, 
by  his  occupation,  a  foldier  ;  by  his  religion, a  proleiyteor 
converted  Gentile,  of  which  there  are  two  forts ;  Tome 
■were  profelytes  of  the  covenant,  th.nt  is,  Auti  Gentiles  as 
fubmitted  themfelves  to  circurncifion,  and  the  whole  Mo- 
faical  pedagogy  :  Thefe  werecounted  as  Jews,  and  freely 
converfed  with  as  fusch.  Others  were  called  prolelytes  of 
the  gate  :  Thefe  were  not  circumcifcd,  nor  did  they  con- 
form to  the  Mofaic  rites,  hut  were  obliged  only  to  oblerve 
the  feven  precepts  of  Noah  ;  namely,  to  worfliip  the  true 
Cod,  and  not  idols;  to  abflain  from  blood,  from  forni- 
cation, from  robbery,  to  adminifterjuflice  impartially,  and 
to  do  as  they  would  be  done  unto;  Such  a  profelyte  as 
this,  the  Jews  would  not  converfe  with,  but  counted  un- 
clean,  being  a  Gentile,  and  fuch  an  one  was  this  Cornelius  ; 
but  thuigh  a  Gentile,  though  a  foldier,  though  a  com- 
miflioncd  officer,  yet  a  pious,  charitable,  good  mjii.  In  all 
rations,  in  nil  places,  of  all  employments,  God  has  a  num- 
ber of  holy  und  gracious  perfoiis   to  honour  him   Lii  the 


) 


world,  according  to  their  prefenl  meafure  of  lightreceivcd 
fr<ivihim.  2.  i'he  evidence  which  Cornelius  gave  of  his 
religious  fearing  God;  He  feared  God  with  till  his  houft, 
he  s^ave  much  alms:  and  prayed  to  God  always,  Cornelius 
was  therefore  really,  becaufe  relatively,  religious  ;  theob- 
ligeth  his  family  to  fear  God  as  well  as  himfelf,  and  to 
gcther  vuith  himfelf,  like  Abraham,  he  commands  his  houj- 
holi!  after  hiln  to  kerp  the  way  of  the  Lord,  Gen.  xviii.  19. 
And  thus  the  blelfing  of  Abraham  came  upon  this  Gen- 
tile, Corneliui.  ffc  feared  God  with  all  his  houfe  ;  and  his 
charily  was  as  eminent  as  his  piety  :  He  gave  much  alms 
/3  the  people :  that  is,  to  the  people  of  the  Jews,  to  whom 
alms  was  not  unclean,  though  given  by  an  heathen  perfon. 
It  is  further  added.  That  He  prayed  to  God  always:  He 
prayed  to  the  true  God,  not  to  Idols;  and  he  prayedto 
God  always  ;  that  is,  at  every  fitting  feafon,  and  conve- 
nient opportunity  for  the  duty.  We  are  faidin  fcripture 
to  doa  thing  continually,  when  wedo  it  feafonably.  Thus 
to  pray  always,  to  pray  evermore,  to  pray  without  cealing, 
is  firll,  to  keep  the  heart  continually,  as  much  a$  may  be 
in  a  praying  frame  and  dif|)of!tion  :  and,  fecondly,  toem- 
br.icethe  proper  feafons  and  opportunities  for  prayer.  The 
beauty  of  religion  lies  much  in  the  harmoniousperformance 
of  the  duties  of  it  ;  svhen  one  duty  doth  not  interfere  with 
another,  but  we  prudently  find  time  for  all.  Thus  did 
Cornelius  here  :  He  feared  God  with  all  his  houfe,  &c. 

3  He  faw  in  a  vifion  evidently,  about  the  ninth 
hour  of  the  day,  an  angel  of  God  comingin  to  him, 
and  faying  unto  him,  Cornelius.  4  And  when  he 
looked  on  him,  he  was  afraid,  and  faid,  What  isit. 
Lord  ?  And  he  faid  unto  him,  Thy  prayers  and 
jhine  alms  are  come  up  for  a  memorial  before  God- 

Ohferve  here,  i.  The  extraordinar)'  favour  afforded  to 
Cornelius;  namely^  the  vifion  cf  an  holy  angel.  Thisde- 
vout  man  did  not  feck  the  face  of  God  in  vain  ;  God  fends 
him  firit  an  angel  to  comfort  him,  then  an  apoltle  tyinltriiip: 
him:  He fu:u  in  a  vijion  an  O'lgel  of  Ctjd.  z.  The  effect 
which  the  flght  of  the  angel  had  upon  Cornelius  ;  HewuS 
afraid.  Learn  hence,  That  v.hilil  our  fouls  inhr-bit  thele 
mortal  and  rinfullxjdies,  the  appearance  of  angels  is  terrible 
and  frightful  to  them,  and  cannot  beotherwife;  partly 
upon  a  natural,  and  partly  upon  a  moral  account:  Upon 
a  natural  account,  becaufe  the  dread  of  Ipirits  ftrikes  our 
natural  fpiriis,  they  (brink  and  tremble  at  the  approach  of 
Ipirits;  Ipirits  of 'jien  and  hearts  quake  at  it  ;  witiiefs  the 
af'^,  Numb.  xxii.  2^-  that  Balaam  roile  upon:  And  alfo 
upon  a  imiral  account,  becaufe  of  our  ronftioufnefs  of 
guilt ;  wherever  there  is  guilt,  there  will  be  fear  on  an  ex- 
traordinary appearanceof  God  (o  us,  though  it  be  not  me- 
diately by  an  angel.  3.  The  joyful  inelf.ige  which  the  angel 
brings  to  Cornelius  ;  that  his  prayers  and  his  alms  were  route 
tip  for  a  memorial brftre  God.  Learn,'V\\3i  as  God  records 
all  the  prayers  of  his  people,  fo  he  books  all  the  arts  of  mer- 
cy whicli  any  t>f  them  at  any  time  do  e:;ercife  and  fhew  un- 
to his  members  ;  he  takes  notice  of  the  perfon,  of  the  ac- 
tion, ofthe  lime  when,  of  the  manner  how,  of  the  meafiir-e 
and  degree,  how  much  ;  if  itbe.a  cup  wf  water,  yea,  a  cup 
of  cold  water,  given  in  Iciv'e  to  Chrilt  in,  liis  members,  it 
/liall  not  be  forgotten,  but' recorded  and  rewarded. 

3  M   2  5  And 


4^0 


The 


ACTS 


GhAI*.  3C, 


5  And  nOw  fend  men  to  Joppa,  and  call  (ototu 
Simon  whofc  furiiaine  is  I'ctcr:  6  He  lodgeth  with 
one  Simon  n  tanner,  whofc  houfc  is  by  the  lea-fide: 
he  ftiall  tell  thee  what  thou  oughtefl  to  do. 

Note  here,  i.  That  although  God  fent  an  angel  to  Cor- 
nelius, to  acquaint  him  with  his  will ;  yet  the  angel  was  to 
diredl  him  to  the  apoflle,  who  was  to  inftruft  him  in  tie 
faith.  This,  no  douht,  God  did,  to  pu'  honour  upon 
the  ininiflersandiDiniftry  of  the  gofpd;  as  alfn  to  let  us 
nnderlland  and  know,  that  we  arenotto  exped  cxtraordi- 
rr.ry  w'ays  of  teaching,  whin  God  affords  us  the  ule  of 
ordinary  mean";.  Send  taj'ppa,  and  cdl  f'jr  Peter,  he /hull 
tell  thee  vihut  thr,u  ous^htefl  to  do.  i-  What  an  cxjftkiiow- 
ledge  Almighty  God  has  of  particular  perfons,  and  parti- 
cularplaces;  hetells  Cornelia^,  by  the  angeliu  what  town 
Peter  was  in  Joppa  ;  in  whol'e  houfc  he  lodged,  in  Sim"n 
the  tanner's  ;  in  what  part  of  the  town  the  houfe  ftood,  by 
the  fea-fide.  It  is  matter  of  coirJ'oIation,  yea,  of  greatcon- 
foJation  to  the  people  of  God,  to  know  and  remember  that 
God  knows  them  :  Ileknows  their  peifons,  theirpurpofes 
iheir  performances,  their  places  of  abode  ;  be  knows  who 
they  are,  what  they  do,  and  where  tliey  dwell.  So  dear 
are  the  holy  fervants  of  God  unto  him,  that  he  loves  the 
very  ftreet  in  which-  they  lodge,  the  houle  in  which  they 
dwell,  the  walls  of  their  habitation  are  continually  before 
him,  and  he  delights  perpetually  to  look  upon  them  :  O 
let  holinefs  to  the  Lord  by  writ  in  lej^ible  charafters  up- 
on the  walls  of  onr  houfes ;  Zech.  xiv.  20.  Then  will 
God  dwell  where  we  dwell,  and  the  beloved  of  the  Lord 
fcalf  dwell  in  fafety  by  him. 

7  And  when  the  angel  which  fpake  unto  Cor- 
nelius was  departed,  he  called  two  of  his  houfhold 
fer\'ants,  and  a  devout  foldier  of  them  that  waited 
on  him  continually.  8  And  when  he  had  declared 
all  thefa  tilings  unto  them,  he  fent  them  to  Joppa. 
()  1  On  the  morrow  as  they  went  on  their  journey, 
and  drew  nigh  unto  the  city,  Peter  went  up  upon 
thehoufe-top  to  pray,  about  the  fi.xth  hour.  10 
and  he  became  very  hungry,  and  would  have  eaten  : 
but  while  they  made  ready,    he  fell  into  a  trance, 

1 1  And  faw  heaven  opeired,  and  a  certain  veffel 
defcendinij  unto  him,  as  it  had  been  a  creat  flieet, 
knit  at  the  four  corners,  and  let  down  to  the  earth: 

1 2  Wherein  were  all  manner  of  four  footed  bcafls- 
of  the  earth,  and  wild  beads,  and  creeping  things, 
and  fowls  of  the  air.  13  And  there  came  a  voice  to 
htm.  Rife,  Peter  ;  kill,  and  cat.  14  But  Peter  faid. 
Not  lb,  Lord  :  for  I  have  never  eaten  any  thing 
that  is  common  or  unclean.      15   And  the  voice 

Jpake  unto  him  again  the  fecontJ  time.  What  God 
hath  cleanfed,  i,W call  tl>ou  not  common,  t6  This 
was  done  thiice :  and  the  velfel  waa  received  up 
again  into  heaven. 

Ol'firve  here,  That  as  Cornelius  had  a  vifiijn  fronjGod 
to  enci-uragc  hini  to  fend  for  Peter,  fothc  apoitlebadliLe- 


wife  avi(ion  to  enconrage  him  m  ga  to  Cornelius.  J% 
which,  rj»/f.  (i.)  The  time  whenhe  had  this  *i<iun,  irwns 
at  the  jixth  hour ,  or  high  noon ;  which  was  one  of  the 
three  hours  of  prayer  :  When  we  are  upon  our  knees  in 
prayer,  then  is  the  nme  for  receiving  gracious  nianifefta- 
tions  from  G«d.  (a  )  Ihe  pl.ice  where  he  had  tbi«  villon  ; 
when  at  prayer  upon  the  houle-top.  'J  he  Je  a  i(h  houfes 
bring  fiat  roofed^  w'wh  b.utlements  mi  them,  he  went  irp 
to  the  hmife  top  to  pray,  as  a  place  of  privacy  and  reiirB- 
n>enf,  free  from  noiie  aiiddiftradion  ;  asalloiorake  advan- 
t.ige  of  the  place  for  divine  tonicmpi  irion,  and  perhaps  ro 
look  towards  the  ten»ple,  which  was  formerly  a  type  of 
ChrilK  It  teachci  us,  iha.  fining  phces,  .is  wdl  a<.  fitting 
fcafons  forjiraycr  are  to  befougliioui  andimprovrd  by  us  r 
Peter  went  up  iiptn  the  ho  jfe  top  t/)  pray.  (3  )  Ihe  fr.ime 
wherein  St.  Peter  w»i  as  to  his  body,  when  he  had  rhis  vi- 
fion  ;  naratlv,  exceedmgly  hungry  :  Godonlered  it  fu  ro 
.fie  him  the  more  for  this  dilh  of  dainty  meat.  O  tafteantl 
Tee  how  gracious  the  Lard  is  in  fending  down  a  difli  of 
dainties  from  heaven  to  his  hungry  children,  that  are  pr  ».•- 
ing  to  him  here  on  ear(h  !  (4.)  rhem.inner  how  thevilion 
w.Ts  made  10  St.  Peter:  h  was  in  the  way  of  a  divinerap- 
ture  or  ecftacy  ;  he  fell  into  a  trance  ;  Itis  foul  was  as  it  were 
abflra.fled  cut  of  the  body,  and  abfent  from  it  ;  that  is, 
drawn  ofi:7rom  the  perception  of  all  earthly  and  fenfible 
objetfts,  and  enabled  unto  a  more  entire  attendance  upon 
fpiritual  and  heavenly  n.anners  and  myiteries  :  lobefure 
it  made  him  forget  his  dinner,  and  tii'.td  him  with  divine 
confolatron;  a  foul  fed  and  filled  withdivine  daintiesdo'.h 
fomesimes  forget  bodily  hunger:  We  read  no  moreofSr. 
Peter's  fharp  hunger  after  this  divine  enterrainmenc.  5. 
The  vilion  itfeir,  or  what  was reprefented  tobt.  Peter  firtl 
to  his  eye,  then  to  his  ear  :  To  his  eye  fii(t.  He  fu-v  heaven 
opened,  ver.  1 1 .  Teaching,  that  ahhouj;h  heaven  had  beeo 
fliut  to  the  children  of  men  by  the  (in  of  the  firft  Adam, 
yet  now  it  was  opened  by  the  grace  of  the  lee  ond  Adam  to 
all  believers,  both  Jews  and  Gentiles.  Next,  he  faw  a 
great  vefTel  defcending  like  a  large  fheet,  with  all  forts  of 
meats  in  it,  both  clean  and  unclean ;  and  he  hears  a  voice 
from  God,  giving  him  a  commiflion,  tlrough  he  was  a 
Jew,  to  feed  freely  without  didin^Tion  of  cTean  snd  un- 
clean ;  fignifying  to  him  thereby,  thjt  he  might  indif- 
ferently converle  with  Gentiles  as  wellasjews,  and  preach 
the  gofpel  to  the  one  as  well  as  the  other,  ^'ote,  lalHy, 
How  St.  Peter's  Jewidi  principles  made  him  ftarileat  thi^, 
large  commi/fion^  looking  upon  the  c^nimand  as  unlawful 
and  impious,  Vcrfe  t/^.  Not  fo.  Lord:  f.r  /  have  never 
eaten  any  thing  that  is  common  cr  unclean.  But  mark  the 
divine  correction  :  li^hat  Col  hath  ctean/ed,  that  c^ll  not 
thou  eotnrnon.  His  millake  was  rei^ified  by  Go<l,  who  gave 
him  by  this  vifion  a  dear  intimation,  that  the  dillindtionof 
meats  was  now  taken  away,  and  the  diiference  between 
nation  and  nation  was  now  taken  away  by  the  death  of 
Cbrift;  and  confequenlly,  tliat  he  m'ght  go  and  prtnch 
the  gofpel  to  Cornelius,  a  Gentile,  without  Icrople  or 
donbtfulnefs;  the  partition  wall  betwixt  Jew  and  Gentile 
being  now  broken  ilown.  iearn hence,  Tliat  the  doctrine 
sf  the  converfion  of  the  Gentiles  came  firfi  from  heaven, 
^as  revealed  and  made  known  by  God  hinifctr,  who  h.4S 
gracioufiy  did^rcd.Gal.   iii.   28.   7iat  thtre  is  ni.ith:.r  Je;u 


CifAT.   X. 


Tlie 


ACTS. 


461 


"'tier  fjrnk;  miti^bonJ  niirfrte,   neUher  male  nor  ff malt . 
''■For  wf  an  all  one  ui   Cbrjji  J'fus.     Thank^  be  to  God, 

that  the  biffing  of  Mra/Mtn  if  come  upon  us,  through  Jefus 

Chrlft. 

17  Nmv  while  Peter  doubted  in  himfelf  what 
this  vifion  whick  he  had  feen  (hould  mean,  behold, 
the  men  wliich  were  font  from  Cornelius  had  miide 
inquiry  for  Simori's  houfe,  and  ftood  before  the 
gate,  18  And  callrd,  and  afked  whether  Simon 
which  was  furnained  Pctor  lodged  there.  19  While 
Peter  thought  on  the  vifion,  the  Spirit  laid  unto 
him,  Behold  three  men  feek  thee.  20  Arife  there- 
fore, and  ijet  thee  do.vn,  and  go  with  them,  doubt- 
ing nothing:  for  I  have  fent  them.- 

Here  no/^,  i.  How  St.  Peter  fets  himfelf  totiiedirate 
wpon  whit  he  hid  feen  .md  heard  from  God  ;  He  fond-red 
tuith  himfelf -Jihat  thi<  vifim,  ■'jthichhehad  feen,  flj'julJmean. 
"WYinevev  pallcs  from  God  to  ina'i  either  by  the  eye,  or 
through  the  ear,  ought  to  be  fubjrcl  of  our  deepeft  medi- 
tation. We  are  to  CDntempl.ite  tlie  excellencies  and  per- 
ftfct'ons  which  are  in  the  word  and  works  of  GoJ  wiihan 
ioteUcftii-iI  eye,  and  to  dwell  npQti  th'ininour  ferio.is 
thoughts.  2.  The  care  wh'ch  the  htily  Sptrit  took  to  re- 
folve  fatiifjftorily  the  inwird  do.ibting?  and  realoning^of 
St.  Peter'i  mind  concerning  this  mitter:  I  have feni  them 
fays  the  holy  Spirit,  thercjwe  arijs  and  go  dnon,  nothing 
dubiins;.  U'hereo.';/e'ry.f,  IV.ith  che  divinity  and  perfonility 
of  the  Holy  Ghoft  :  He  that  k'lowi  the  thonujhts,  the 
doubting  and  reafonings  of  man's  heart,  as  the  Holy  Ghofl 
here  <tid  St.  Peter's,  ij  truly  and  really  God  ;  ^n6  he  that 
commands  or  forbids,  ii  really  a  perfon.  So  doth  the  ho- 
ly Spirit  here  ;  he  comm^ncU  St.  Peter  to  go  toCornelins, 
and  forbid;  his  doubting  of  the  l,«fn]ncls  or  fuccefs  of 
his  journey  ;   Go  with  them,  diubting  nothing,  Sec. 

21   Then    Peter  went  down  to  the  men  which 
were  fent  unto  him  from  Cornelius  :   and  faid,  be- 
hold, I  am  he  whom  ye  feek:  what   is   the  caufe 
wherefore  ye  are  come  ?   22  And  they  faid,  Corne- 
lius the  centurion,  ajutlman,  and  one  that  feareth 
God,  and  of  s^ooi   report  amon;^  all  the  nation  of 
the  ftws,  was  warned  from  God  by  an  holy  angel 
to  fend  for  thee  into  his  houle,  and  to  hear  words  of 
thee.   23  Then  called  he  them  in,  and  lod^edi/^fwj. 
And  on  the  morrow   Peter  went  away   with  them, 
and  certain  brethren  from  Joppa  accompanied  him. 
24  And  the  morrow  after  they  entered  in  to  CeHiria. 
And  Cornelius  waited  for  them,  and  had  called  to- 

fet her  his  kinfman  and  near  friends.  25  And  as 
cter  was  comin;T  in.  Cornelius  met  him,  and  fell 
down  at  his  feet,  and  worfliippod  lilm.  26  But 
Pj  cr  took  him  up,  faying,  ftandup:  I  mylelf  allb 
am  a  man.  27  And  as  he  talked  with  him,  he  wen^ 
in.  and  found  many  that  were  cone  together.  2g 
And  he  faid  unto  them,  ye  kixow  how  that  it  is  a^^ 


unlawful  thing  for  A  man  that  is  a  Jew,  to  keep  com- 
pany with,  or  come  unto  one  of  another  nation  : 
but  GoJ  hath  (hewed  mc  that  I  fhould  not  call  any 
man  common  or  unclean.  29  Therefore  came  I 
xintoyou  without  gainfaying,  as  foon  as  1  was  fent 
for.  I  aik  therefore  for  what  intent  ye  have  fent 
for  me  ? 

/Vo/f  here,  1.  The  meflengers  whom  Cornelius  fent  to 
St.  Peter,  two  of  hi;  houlhold  fervanrs,  and  a  devout  fol- 
dirr.  All  foldicrs  a-e  not  rude  ;  but  fome  are  religious. 
Behold  a  devout  foldier  under  a  devout  captain,  and  two 
hoiilhiddfervant's  whom  their  Mailer's  example  had  ren- 
dered humble  and  mode(t.  2.  The  juft  and  laudable,  not 
lalfe  nnd  flittering  i  harcidler,  which  they  gave  of  their 
M.ifter  Ci melius  ;  That  he  was  a  jufi  man,  one  that  fearid 
Ci/d,  en  i  one  of  rood  report  amor.i^  all  the  nali  ins  nf  the  Jews. 
It  u  both  the  dutv  and  the  commendation  ol  fervants,  to 
give  to  their  Matter's  tiue  honour  ;  and,  whencalled  loir, 
their  deferved  character.  3.  How  St.  Peter's  doubts  be- 
ing refolved,  he  difputesno  farther^  delays  no  longer,  but 
haftens  immediately  to  Ctirneliu-:  When  once  Ccd'i 
cotnmand  is  plain,  we  inuft  not  dilpute,  but  difpatch  ;  we 
muft  no  longer  objecl,  but  obey.  4.  The  reverence  p,iven 
bv  Cornelius  to  Peter;  he  fell  down  at  his  feel  and  vjor- 
fhipped  him.  It  leemsto  be  more  than  a  civil  reverence 
which  he  gave  him:  It  looks  as  if  Corneliuus  tookhimfor 
an  angel  in  human  niape,or  aperfoti  fent  immediately  from 
heaven  to  him;  and  accordingly  he  pre  ftratei  himfelf  be- 
fore the  apoftle  :  But  St.  Peter  would  by  no  means  re- 
reive  any  u.idue  honour  or  rerpc(ft  from  him,  aifuring  him 
that  he  was  but  a  man,  and  God'5  m'.  (Tenger  fent  unto 
him.  Whatever  St.  Peter's  pretended  fuccelTor  challeng- 
es as  his  due,  of  reverence  atid  homage,  St.  Peter  himfelf 
would  not  fuller  Cornelius  to  lie  at  his  feet,  much  lei's  to 
kifs  his  feet  :  The  ambalfador  would  not  run  away  with 
the  honour  which  belonged  to  the  prince  that  fent  him. 
5.  How  St.  Peter  acquaint?  Cnrnelius,  that  that  partition 
wall  betwixt  the  Jews  and  Gentiles,  which  was  erected  and 
fet  up  by  God's  comn>ad,  was  now  by  the  fame  authority 
pulled  down  and  removed  ;  and  that  no  man  is  now  un- 
clean by  any  ceremonial  uncleannefs,  becaufe  he  is  not 
circumcifed  ;  and  confequently,  that  Cornelius  though  of 
anothernation,  might  converfe  with  and  be  converfed  «\ith 
•as  freely  as  if  born  a  Jew.  Since  thecomiog  of  Clirift,  no 
pcrfoi;  or  nation  is  legally  or  feremonially  nntlean;  but 
every  nation,  or  eve;  y  perfon,  by  nature,  morally  unclean. 

30  And  Cornelius  faid,  Four  days  ago  I  was 
fafling  until  this  hour,  and  at  the  ninth  hoin- 1  prayed 
in  my  hoiiie:  and  beliold.  a  man  Hood  before  me 
in  bright  clothing,  31.  And  faid,  Cornelius,  thy 
prayer  is  heard,  and  thine  alms  are  had  in  remem- 
brance in  the  fight  of  God.  32  Send  therefore  to 
Joppa,  and  call  hither  Simon  whofe  furiiameis 
Peter.  He  i.s  lodged  in  the  houfe  of  one  Simon  a 
tauner,  by  the  {c:i-Jide;  who  when  heco;neth.  (hall 
fper.k  unto  thee,    g^  Immediately  therefore  I  lent 


to 


4/^« 


The      ACTS. 


Chap,  x. 


to  thee ;  and  thou  haft  ^fc\\  done  that  thou  hafl  come. 
Now  therefore  arc  we  all  licre  prcfcnt  before  God 
to  hear  all  things  that  arc  commanded  thee  of  God, 

Note  here,  i.  CorneliusreJatesthe  occaGon  of  hisfend- 
ing  for  St.  Peter,  and  the  warrant  wliich  he  had  for  fo 
doing  :  He  decLire?  that  as  he  was  falling  and  praying  in 
his  family,  he  h.id  a  vilion,  iti  which  an  angel  direifted  liim 
to  fend  for  the  apoftle.  \\/\\erc  note,  That  Curncliusdorh 
not  t.ilk  of  l)is  tailing,  praying,  and  alms  giving,  by  way 
of  oftentation,  to  boaft  of  hinilclf,  but  only  to  give  fatif- 
faftion  to  St.  Peter,  that  he  had  certain  advice  froni  heaven 
for  what  he  did  in  fending  for  hini.  2.  The  readinefs 
of  Cornelius's  obedience  in  fending  for  St.  Peter;  Imme. 
itliately  tberffore  I  Cent  to  thee.  Joppa  from  Cefaria  is  com- 
puted to  be  about  forty  miles  ;  but  no  fooner  did  Corneli- 
us receive  the  commandment,  butwiihcut  del.iy  he  put  it 
ia  execution,  andfi:ntmentoJo[>]>a.  Whcnour callisdear, 
ojir  obedience  mull  be  fpeedy.  3.  The  kind  reception 
which  Cornelius  gives  St.  Peter;  thm  haft  -well  dune  that 
thw  art  come  ;  He  doth  not  only  approve  of  the  apoftle's 
coming,  but  thanks  him  for  it.  4,  The  preparation  and 
readinefs  of  Cornelius  and  his  friends,  to  hear  and  receive 
the  word  of  (5od  from  St.  Peter's  mouth  :  IVe  are  all  here 
freftni  before  Cod,  to  hear  allthings  that  are  cornmandtd  thee 
of  Cod.  Where  «o/f,'-  Hedelires  the  fame  holy  doclrine 
>vhich  the  apoftle  came  to  preach,  may  be  delivered  to  his 
f  jtnily,  his  friends,  and  his  kinsfolk,  as  well  as  himfelf.  A 
good  man  would  not  go  to  heaven  alone  ;  but  is  defirous 
of  the  inftruclion,  converlion,  and  falvation  of  others,  as 
well  as  of  hinifelf:  We  are  all  here.  2.  The  place  of 
God's  pure  worfliip  is  the  place  of  his  fpecial  prefence  : 
Wi  are  all  here  prefent  brfcrt  G'ld.  3 .  The  end  .''or  which 
they  were  now  come  into  the  prefence  of  God  ;  it  was  to 
he.ir  what  God  (hould  fpeak,  yea,  to  hear  all  things  which 
God  (liould  command  the  apoftle  to  fpeak  :  Intimating  to 
us,  that  as  St.  Peter  himfelf  was,  fo  all  the  minifters  of 
Chrift  are,  confined  within  their  commiflion,  and  inuft 
only  fpeak  what  God  coininnnds;  neither  are  hearers 
bound  to  receive  any  thing  elfe.  Wo  unto  us,  if  when 
(/od  fends  us  of  his  errand,  we  will  tell  our  own  tale  : 
The  word  is  the  counftl  of  Cod ;  now  it  is  the  counfel  of 
God  only,  and  the  whole  ciunfcl  of  Cod  alfo,  that  we  are 
to  declare,  and  our  people  are  to  hear  ;  We  are  all  prejent 
before  G'>d,  to  hear  all  things,  Sec. 

,3.}  ?  Then  Peter  Opened  his  mouth,  and  faid,  of 
a  truth  I  perceive  that  God  is  no  rcfpcQor  of  per- 
sons:  35  But  in  every  nation  he  that  fearethhim, 
iind  wOrketh  righteoufnefs,   is  accepted  with  him. 

As  if  the  npoftle  h.ui  faid,  "  I  now  very  plainly  perceive 
that  the  partition  wall  is  broken  down,  and  that  naiinnal 
prerogatives,  or  perfonal  excellencies,  find  no  acceptance 
with  God  ;  But  that  any  man,  be  he  of  what  nation  or 
fjiuily  fccver,  if  he  fe.ircth  God  and  workcth  rightcouf- 
i>tfs,fli.dl  fi'.)()  acceptance  wiih  him  "  Note  here,  i.  That 
nuexrcr'ial  qualification?,  perfunal  privileges  and  rreroga- 
lives,  will  procure  favour  and  acceptance  with  Cod,  who 
neither  receives  nor  rcje(fts  men  barely  foroiuwardrefpect;: 
I percf.vc  that  CcJ ii  no  refpeCier  of  pirft^ns.  j.  1  he  true 


charaiScr  of  a  religious  man  ;  he  isone  that  fearethGod 
and  workcth  righieoufntfs  ;  that  is,  a  (Iriftubferver  of  tjie 
duties  of  both  tables,  ofpiety  towards  God,  and  of  juftice 
and  charity  to'.vards  man;  and  the  phrafe  of  .vi>rking 
righteoulnefs,  implies  diligence,  and  d«;Jight,  and  perlc- 
verance  in  the  ways  and  works  of  righteoiifnefs.  3.  The 
privilege  of  fuch  a  religious  and  truly  righteous  ni.in  ;  He 
is  accepted  viilh  Cod.  I  htnte  lenrn,  1  hat  both  the  per- 
fon  fearii.gGod,  and  his  worksof  rigiiteoufriefs  are  accept, 
ed  with  him,  of  any  nation  under  heaven,  of  ajiy  calling 
fex  or  condition  whatfoever  :   Inivery  nation,  he  that,  Sic. 

36  The  word  which  God  fen  tun  to  the  children 
of  Ifraei,  preaching  peace  by  Jefus  Chrift:  Heis 
Lord  of  all :  37  That  word,  I/uy,  ye  know,  which 
was  publifhed  throughout  all  Judea,  and  began  from 
Galilee,  after  the  baptifm  which  John  preached; 
38  How  God  anointed  Jefus  of  Nazireth  with  the 
Holy  Ghoft^and  with  power:  who  wentabout  doin;^ 
good  and  healing  all  that  wereoppreffed  of  the  devil: 
for  God  was  with  liim.  39  And  we  are  witnefles  of 
all  things  which  he  did  both  in  the  land  of  the  Jews 
andin  Jerufalem  :  whom  they  flew,  andhangcdoha 
tree  :  40  Him  hath  God  raifed  up  the  tliird  day,  and 
fliewed  him  openly;  41  Not  to  all  the  people,  but 
to  witnelTes  chofen  before  of  God,  even  to  us  who  did 
cat  and  drink  with  him  after  he  rofefrom  the  dead-. 
42  And  he  commanded  us  to  preach  unto  tlje  people 
and  to  teftify  that  it  is  he  whicli  was  ordained  of  Cojl 
to-ie  the  jud;;e  of  quick  and  dead,  43  To  him  give 
all  the  prophets  witnefs,  that  through  his  name  who- 
foeverbelieveth  inhimfliall  receive  remiffion  of  fins. 

Ohferve  here,  i.  The  antiqui'y  of  the  gofpel,  or  of  the 
doftrine  of  reconciliation  by  Jefus  Chrift;  it  was  preached 
to  the  patriarchs,  and  by  the  prophets  to  the  ancient 
I  fraeli  tes  ;  The  'ojord  which  Godfnt  to  the  children  tflfrael, 
preachirg  peace hy  Jefus  ChriJI,  Thence  learn.  That  there 
is  but  one  way  to  f.jlvation,  namely,  reconciliation  with 
God  throu^rh  the  blood  of  Chrift  :  and  this  was  declared 
to  the  children  of  Ifr.iel,  aswell  as  unto  us;  to  them  more 
darkly,  to  us  more  clearly.  They  went  to  heaven  then  the 
fame  way  that  believers  do  now,  namely,  by  faith  in  the 
Lamb  of  God,  who  was  to  be  ftain;  we  by  faith  in  liitti 
as  already  ftjin.  2.  The  dignifying  title  given  to  Chrift: 
He  is  Lord  of  all.  (1)  He  is  Lord  of  all_,  as  God  to- 
gether with  the  Father  and  the  Holy  Ghoft  :  The  abfolute 
and  fijprtme  Lord  of  the  whole  creation,  and  unto  whom 
all  creatures  are  fiibjc-ct.  (a.)  He  is  Lord  of  all,  as  Me- 
diator, Lord  of  all  men,  whether  Jews  or  Gentiles  :  He  it 
Lord  ofhis  church.  Lord  over  faints  and  (inners.  Hy. 
pocriies  and  fincere  chriltians,  all  are  hij  fubjecls  by  obli- 
gation, i"ome  by  voluntary  coident,  and  by  an  abiolure 
obedience  unto  his  commands.  3.  The  argument  hy 
which  the  apoftle  ]»roveth  Chrift  to  be  Lord  ef  all.-  As 
Mtihator,  namely,  from  his  divine  unftion,  ver.  38.  Ho-.\) 
God  anointed  'ftfus  0/  N<iZiirtth  with  the  Hfjlv  Gi'ijr,  ,ird 
viith  prjjer ;    that  is,  endued  the  human  uaiure  of  Chrift 

with 


Chat.  XI. 


The 


ACT    S. 


with  the  fiilncfs  of  thr  j:;races  bfU'is  holy  Spirit,  and  con- 
fecrated  him  to  the  work  and  office  of  a  Mediator.  4. 
How  Chrift  faithfully  executed  this  office  which  he  v.as 
anointed  to :  He  went  about  doing  good,  all  the  time  he 
^vas  on  earth,  healing  dilea/es,  and  (.ailing  ovit  devils  :  for 
Cod  wa5  with  him,  in  the  fulnels  of  his  Deity,  as.  he  was 
his  eternal  Son  :  a'nd  in  power,  grace,  and  favour,  as  he 
was  man  and  Mediator.  Here  note,  i.  The  great  work 
and  bufinefs  of  our  Saviour's  life;  it  was  to  do  good, 
namely,  to  the  fouls  and  bodies  of  men,  to  promote  the 
temporal  happincfi  of  the  one,  the  fpiritual  and  eternal 
happinefs  of  ;he  other.  2.  Our  Saviour's  diligence  and 
indefatigable  indultry  in  this  work  of  doing  good;  he  made 
it  the  great  bufinefs  and  conftant  employment  of  his  life  : 
He  vent  Libotit  d'/tf^  good .•  that  is,  feeking  out  all  opportu- 
nities of  being  ufeful  and  beneficial  to  all  mankind.  5.  The 
evidence  and  teftimony  which  the  apollle  produces  for  all 
that  he  affirmed  concerning  Chriil :  IVe  are  -witn'-ffis  of  all 
t^'tngt  urhic/i  he  did  in  the  land  of  Judea  and  in  Jerufalem. 
Chrift  took  the  twelve  apoftles  as  it  were  iuto  his  family, 
that  by  their  familiar  converfe,  and  conftant  converfarion 
with  him,  they  might  be  enabled  to  teftify  of  him  :  (i.) 
Touching  his  death  that  he  was  llain  and  handed  on  a 
tree  ;  dying  an  ignominious  and  fliameful,  as  well  as  a 
dolorotjs  and  painfnl  death.  (2.)  Concerning  his  relur- 
reftion,  that  God  raifed  him  from  the  dead  ;  though  he 
was  laid  yet  he  was  not  loft  in  the  duft  :  God  would  not  fuf- 
fcr  the  Beloved  of  his  foul  to  rot  in  a  grave,  but  railed  him 
up,  and  (liewcd  him  openly.  And,  (3.)  As  to  the  final 
judgment,  the  apoftles  were  commanded  to  pre.ich  and 
teftify  to  the  people,  that  Jefus  Chrift  was  ordained  of  God 
to  be  the  Judge  both  of  quick  and  dead  ;  that  is,  of  all 
that  are  in  their  graves,  and  of  all  that  fliall  be  found  alive 
at  his  coming. 

44  5  While  Peter  yet  fpake  thcfe  words,  the 
Holy  Ghoft,  fell  on  all  thetn  which  heard  the  word. 
45  And  they  of  the  circumcifion  which  believed 
were  aAonilhed,  as  many  as  came  with  Peter,  be- 
caufe  that  on  the  Gentiles  alfo,  was  poured  out  the 
gift  of  the  Holy  Ghoft.  46  For  they  heard  them 
ipeak  with  tongues,  and  magnify  God.  Thenan- 
fwerered  Peter.  47  Can  any  man  forbid  water,  that 
thefe  fliould  not  be  baptized,  which  have  received 
the  Holy  Ghoft,  as  well  as  we  ?  48  And  he  com- 
manded them  to  be  baptized  in  the  name  of  the 
Lord  Then  prayed  they  him  to  tarry  certain  days. 

Obfirvehert,  i.What  a  miraculous  power  of  the  Holy 
t.hoft  did  accompany  St.  Peter's  miniftry  at  thi,  time, 
thereby  giving  him  afTurance  of  the  future  converfion  of 
the  Gentiles  to  the  great  wonder  and  »fton.Onnent  of  the 
Jews  who  thought  the  pr.mife  of  fending  down  th«  Holy 
Ghoft  I.elongmg  to  the  honle  of  Ifracl.  Accordingly, 
whde  Peter-  was  thus  preaching  to  Cornelius  and  his  friends 
the  Holy  Ghoft,  by  hiswonderfni  gift  of  tongues,  delcend- 
ed  on  them,  though  Gentiles;  at  which  the  Jews  marvel- 
led. 2.  The  conclufion  which  the  apoftle  draws  from  this 
forafmuch  as  the  Gentiles  were  baptized   with  the  Holy 


4<53 


Ghoft,  he  infers,  that  they  ought  to  be  baptized  with 
water  ;  and  the  argument  runs  thus  :  "  'Ihey  that  have 
the  grace  fignified  by,  and  promifed  in  b..ptif.n,  have  aT 
undoubted  right  to  bapiifn,,  the  fea!  of  the  promile  ;  but: 
thele  Gentiles  have  the  grace  iignifa-d  bvand  promifed  in 
bapiifm  ;  they  have  the  inward  part,  or  thing  (ignified  • 
why  then  fliould  the  outward  (Igii  be  denied  them  ?  He 
thathastheinheritance,  may  claim  the  writings,  the  feah 
&c,  belonging  to  the  inheritance.  3.  The  apoftle  with! 
out  fcruple  baptized  thofe  Gentile  converts  ;  Then  com. 
mandedhe  them  to  be  baptized  in  the  name  of  the  Lord  Jefus  ■ 
That  is,  he  either  b.iptized  them  himfelf,  or  gavecoml 
mandment  to  others. to  do  it  ;  and  though  only  the  name 
of  the  Lord  Jefus  be  mentioned,  5et  this  does  not  imply 
but  that  they  were  baptized  according  to  our  Saviours  pre- 
fcnptioti.  Matt,  xxviii,  hi  the  name  tf  the  Father  S'.n 
and  Holy  Ghofl.  This  done,  they  delired  him  to  ftav  fom- 
days  with  them,  that  they  might  be  farther  iuftructcd,  coa- 
firmed,  and  comforted  by  his  miniftry. 

C  H  A  P.     XI. 

This  chapter  gives  us  an    account    liow    the  pmnife  of 

Jews  and  Gentiles  becoming  one  Jlock,    end  enfolded 

m  one  church,  received  !ts   acccomplijhment:  This  u-as 

performed  by  the  mmijlry  of  Si.   Peter  wAo  zoas  the 

firjt  tliat  opened  the  door  of  faith  tothe  Gcatilcs. 

AN  D  the  apoftles  and  brethren  that  were  in 
Judea  heard  that  the  Gentiles  had  alfo  received 
the  word  of  God.  2  And  when  Peter  was  come 
up  to  Jerufalem,  they  that  were  of  the  circumcifion 
contended  with  him,  3  Saying,  Thou  wenteft  in 
to  men  uncjcumciled,  and  didll  eat  with  them. 

^^W  here,  i.  How  the  Jews  apprehending  that 
U.r.{t  and  his  grace  had  been  only  promifed  and  confined 
to  them  elves,  the  call  and  converfion  of  the  Gentiles  be- 
came  a  dreadtul  ftumbiing  block  unto  them,  even  to  the 
believing  as  well  as  the  unbeheving  Jews.  Hereupon  «/5, 
2.  How  they  contended  with  Peter  for  eating  and  con- 
verdn,.  with  the  Gentik-s.andefpecially  for  admitting  them 
into  the  golpel-communion  withoutcircumcifion-  Where- 
as, ;d; hough  God  forbad  marriages  with  the  Gentiles,  he 
never  forbad  commerce  and  converfation  with  them  •  Mo 
conversation  with  the  Gentil.s,  in  order  to  the  gaining  of 
the  Gentiles  unto  God,  was  never  forbidden  by  God  -but 
only  fuch  as  might  withdraw  the  Jews  from  God,  'and 
corrupt  them  by  idolatry.  »         ^ 

4  But  Peter  rehearfed  the  matter  from  bc-in- 
nmg,  and  expounded  it  by  order  unto  them,  fayTna 
5  f  I  was  m  the  city  of  Joppa.  praying:  and  in^'a 
trance  I  law  a  vifion,  a  certain  velfel  defcend.  as  it 
had  been  a  great  flieet,letdown  from  heaven  bv  four 
corners ;  and  it  came  even  to  me,  6  Upon  the 
which  when  I  had  faftened  mine  eyes,  I  confidered 
and  faw  four-footed  bcaftsofthe  earth,  and  wild 

beafts. 


4^4. 


The 


ACTS. 


Chat.  i»-^  ) 


bt-AHs,  and  crerping  things,  and  fowls  of  the  air.  7 
And  I  heard  a  voice  faying  unto  me,  arife,  Peter, 
flay,  and  eat.  8  Uut  I  faid,  Not  fo,  Lord:  for 
nothing  common  or  unclean  hath  at  any  time  en- 
tered into  my  mouth.  9  But  the  voice  ;>nfu'ercd 
ine  again  fromhcavcn,  What  God  hath  cknnfed,  llurt 
c;ill  not  thou  common.  10  And  tiiis  was  done  three 
times :  and  all  was  drauii  up  again  into  heaven, 
11  And  behold,  immediately  there  were  three  men 
already  come  into  the  houfe  where  I  was,  fent  from 
Ccfarea  unto  me.  12  And  the  .Spirit  made  me  go 
v.ith  them,  nothing  doubting,  Moreover,  thefe  fix 
bitthrcn  accompanied  me,  and  we  entered  into  the 
man's  houfe:  13  And  he  flicwed  us  how  he  had 
fccn  an  angel  in  his  houfe,  which  flood  and  faid  unto 
h.im^  fend  men  to  Joppa,  and  call  for  Simon,  whofe 
furnuTie  is  Peter  ;  14  Who  fhall  tell  thee  words 
whereby  thou  and  all  thy  houfe  fliall  be  faved.  15 
And  as  I  began  to  fpeak,  the  Holy  Ghoft  fell  on 
them  as  on  us  at  the  bcginijing.  16  Then  remem- 
bered I  the  word  of  the  Lord,  how  that  he  had  faid 
j©hn  indeed  baptized  with  water;  but  ye  fhall  be 
baptized  with  tiie  HolyGhofl.  17  Foralmuch  then 
as  God  gave  them  the  like  gift  as  he  did  unto  us, 
who  believed  on  the  Lord  Jefus  Chrill,  what  was  I 
that  I  could  withAand  God?  18  1  When  they 
heard  thefe  things,  they  held  their  peace  and  glori- 
fied God,  faying,  Then  hath  God  alfo  to  the  Gen- 
tiles granted  repentance  unto  life. 

C/ycTtf  here,  I.  How  far  St.  Peter  was  from  prftend- 
ing  to  a  fiiperiority  over  the  reft  of  the  apoftles;  he  did 
by  no  means  think  himfeh'  fo  far  above  them,  as  to  difdain 
lincerity  and  humility,  rehenrfed  and  related  the  whole 
matter  of  fadt,  to  their  entire  and  joint  fatisfaction.  2. 
How  he  acquaints  the  apoftles  with  the  vifion  he  hadfeen, 
in  which  he  was  commanded  to  make  nodirtinftion<'>f  clean 
and  unclean  :  Becaufe  there  was  no  natural  turpitude 
in  any  kind  of  meat,  faveonly  as  it  was  prohibited  by  God; 
and  that  God,  who  having  made  the  law  about  difference 
of  meat,  had  now  abrogated  it,  and  made  ail  meats  clean, 
and  free  to  be  eaten.  3.  How  he  gives  them  the  inter- 
pretation of  this  vifion,  and  acquaints  them  with  the  end 
for  which  this  vifion  was  defigned  ;  namely,  not  fo  much 
to  reveal  to  him  the  lawfulnefsol  eating  all  forts  of  meat's 
as  to  acquaint  him  with  his  liberty  and  duty  to  convcrfe 
with  and  preach  the  gofpel  to  the  Gentiles,  whom  he  was 
no  longer  to  look  upon  as  unclean,  though  they  were  not 
circunicifcd  ;  but  as  At/Vi  and fiilow-citizens  with  the  faints, 
end  of  ihehoup;olj  of  Gfjd-  Lafily,  The  conclulion  which 
St,  Peter  drew  from  the  preinifes :  "Seeing  God  hath 
made  theGctitiles  equal  in  grace  withthe  believing  Jews; 
feeing  the  Holy  Gholl  came  down  npon  them  in  the  fame 
imiiner,  and  with  tlie  fame  elfefts  as  he  did  upon  us 
;ipuftles,  I  couldiiot  reafonably  deny  thciii   baptiliii,    and 


by  baprifm  sdmifljon  Into  the  gofpel-chorch;  for  )i«»ing 
the  grace  fignificd  by  baptifra,  tliey  ought  to  have  bap- 
lifui,  the  feal  of  that  grace;  tbcy  that  have  the  inward,  are 
not  to  be  denied  the  outward  bnptifm  ;  and  they  that  were 
baptifed  with  the  Holy  Ghoft  {a  Corneliu!>  and  !ii&  family 
were)  might  and  ought  to  be  baptifed  sviih  water,  as  Cor- 
nelius was  ;  for  had  I  denied  them  church-communion  for 
wantof  (he  ceremony  of  circuincifiuu,  ii  had  certainly  b«en 
a  downright  refiftance  of,  and  Hifobedieiife  againftGod." 
Thence  learn,  That  it  is  a  downright  oppofition  to  tlje 
will  of  God,  to  (hut  them  our  of  the  church,  and  to  debar 
them  from  the  communion  of  it,  who  have  received  the 
fanctifying  graces  of  God's  Holy  Spirit ;  but  differ  from 
us  in  external  rites  and  ceremonies  only. 

19  1  Now  they  which  were  fcattercd  abroad 
upon  theperfecution  thatarofc  about  Stephen,  tra- 
velled as  far  as  Phenice,  and  Cyprus,  and  Antioch, 
preaching  the  word  to  none  but  unto  the  Jews  only . 
20  And  fome  of  them  were  men  of  Cyprus  and 
Cyrenc,  which  when  they  were  come  to  Antioch, 
fpake  unto  the  Grecians,  preaching  the  Lord  Jefus. 
2  1  And  the  hand  of  the  Lord  was  with  them  :  and 
a  great  number  balicved,  and  turned  unto  the  Lord. 
22  5  Then  tiding.s  of  thefe  things  came  unto  the 
ears  of  the  Church  which  was  in  Jerufalem  :  and 
they  lent  forth  Barnabas,  that  hcfhould  go  as  far  as 
Antioch.  23  Who,  when  became,  and  had  fecn 
the  grace  of  God,  %vas  glad,  and  exhorted  them  all, 
that  with  purpofeof  heait  they  would  cleave  unto 
the  Lord.  24  For  he  was  a  good  man,  and  full  of 
the  Holy  Ghoft,  and  of  faith  :  and  much  people 
was  added  unto  the  Lord. 

Ohfervi-  here,  1.  That  Antioch  becomes  the  JerufaJctn 
of  the  Geniile  Chriftians:  That  is,  tlie  chief  pl.ice  whither 
the  Gentile  converts  reforted  ;  as  Jerufalt  m,  before  the 
difperfion  by  perfecution,  was  reforied  toby  the  Jews, and 
made  the  principal  feat  of  their  refidence.  1.  HowGod 
overruled  the  perfecution  and  afp^riion  occalioned  by  St. 
Stephen's  death,  for  difTeminating  andfcattering  the  gofpel 
as  far  as  Antioch,  verfe  icj.  7l>ty  vjhii:b  -were  fcaiterei 
abroad,  Sec.  Thus  has  the  blood  of  tlie  martyrs  ;<II  along 
been  the  feed  of  the  churcli,  and  what  the  devil  and  his 
iuftruments  have  defigned  for  the  extirpation.  Cod  has 
conftantly  over-ruled  for  the  propagationof  the  gofpel.  3. 
The  great  fuccefs  which  the  minifters  andminiftry  of  the 
gofpel  had  at  Antioch  :  The  hand  of  the  Lord  -was  withihrm 
and  a  great  number  betiived.  15y  the  hand  of  i!ic  Loid,is 
meant  the  power  and  alliftance  of  the  Lord,  whicli  did  ac- 
company thsm  in  difpenfing  of  his  word,  and  enable  them 
to  work  miraclesfor  the  confirmation  of  it,  7  he  hand  is 
the  organ  or  inftrunient  of  working  in  man-  When  it  is 
attribured  to  God,  It  denotes  his  power  and  help:  The 
hand  of  God  was  manifested  in  the  miracle  whch  th<y 
wrought,  and  in  fjith  and  converfion,  which  the  figln  of 
thofe  miraclfs  produced,  /.tvrn  hence,  That  f.»ith  ar.d 
converfion  are  wroughtby  the  hand  of  the  Lord;  ihey  are 

his 


^r 


CiiAf.  xr. 


The      ACTS. 


Ms  work:  Study  and  endcatcur  is  the  miniflcr's,  the  blcf- 
fingand  fiiccefs  is  God's  ;  when  he  takes  the  fword  of  the 
Spirit  into  the  hand  cf  tlie  Spirit,  then  fliall  it  work  won- 
ders. 4.  How  the  joyful  ti<iings  of  the  Aicccfs  of  the  gofpcl 
at  Antioch,  being  heard  and  tinderftovxl  by  the  apoflies  that 
remained   at  Jcnifakm,   they   fcnt   Ijjrnabas   to   confirm 

the  new   converts   at  Antioch  in   the   Chriftian   faith.- 

Le.irn  thence,  That  the  news  of  any  finner's,  much  rrore 
bi  many  finners,  ccnverfion  iintoG<id,  by  the  prcnchinir 
Tfthegorpcl,  is  matter  of  grcr.t  delight  rnd  rejoicing  to 
ihe  minifters  of  Chriil.  5.  The  holy  and  hcnorablc  cha- 
rader  which  the  Spirit  of  God  gives  of  Barnabas;  /.'c  was 
a  good  m.in,  and  full  »f  the  tioly  GhiJ},  and  of  JVilh ;  and 
riuch  people  wmr  added  unto  the  Lcrd.  By  a  good  man,  is 
mcanr  a  kind  .Tnd  charitable  man  ;  he  h.aving  r.<Quallv  fold 
his  cftate,  and  laid  it  at  the  apoflies'  feet,  for  "the  benefit  (  f 
the  poor,  as  Acls  iv.  36,  37.  informs  ns ;  and  his  good  works 
accompanying  his  good  preaching,  his  gowi  life  fccondint; 
his  found  doiSlrinc,  was  a  great  mean  of  the  converdon  of 
io  many,  and  that  m.uch  people  were  added  to  the  Loni. 
Laflly,  the  holy  exhortation  which  Barnabas  gave  ihtfe 
new  converts  at  Antioch  ;  He  exhorted  tlcm,  that  ■u^hh 
furfcfe  cf  heart  they  'A'ctild  ekave  ttr.lo  the  Lord:  That  is, 
with  a  firm  and  fixed  refoliition  of  will  to  keep  clofe  to  the 
profeiTion  of  the  truth  of  Chrill,  whatever  tribulation  cr 
Jillrefs  they  might  meet  with.  Young  converts  need  cx- 
hortarion  and  counfel,  to  cflablifh  and  confirm  them  in  the 
fyith  of  the  gofpel,  and  to  encourage  them  to  hold  fafl  to 
Chrift. 

25  Then  depnitcd  Barnabas  to  Tai-fns,  for  to  feck 
Saul :  26  And  when  he  had  found  him,  he  bi-ou<'ht 
liiin  unto  Antiocli.  And  if  came  to  pafs,  thar  a 
whole  3-car  they  aiTembled  themfelves  with  the 
church,  and  taught  much  people.  And  the  difci- 
ple.s  Were  called  Chriftians  firfl  in  Antioch. 

A'i/f  here,  A  further  inftancc  of  the  piety  of  that  f'ood 
'nran.  Barn-ibas  having  a  great  zeal  and  fervent  defire'^that 
the  gofptl  miiiht  be  more  asd  more  propagated,  he  went  to 
Tarlus  to  feck  out  Saul,  that  they  miyht^jcin  together  in 
the  work  of  Chriil:  jp.d  having  found  him,  he  brought 
him  to  Antioch;  where  for  a  whole  year  thev  inftruacd 
The  church  m  .that  .city,  and  tau<^ht  much  peop'je.  O  how 
happy  IS  It  for  the  church  of  Chrift,  when  her  miniftcrs, 
laying  sfideali  private  interefl,  do  imitediy  apply  themfelves 
to  promote  the  common  intercll  of  chrilHaiury,  by  propa- 
piinj  the  gofpcl  far  and  near!  Farther,  How  ihe  believers 
both  Jews  and  Gcniiks,  were  uniscd  in  (,ne  common  name 
at  Antioch  .  'I-hc  Jews  had  hitherto  called  them  Nazariies 
and  GaUcan:,  and  they  called  ihcnSdvts  di/clp.'es,  le/ievers 
treihrin  ^nd  ihefe  of  the  church  ;  but  now  in  this  place! 
Annoch,  they  were  firfl  called -C/-r;/7«;»:  A  very  ercaj 
lienor  conferred npon  this  Gentile  city,  which  cxMlted  her 
row  above  Jeruralcmitfclf.  At  Anti.;ch,  a  Gen'ile  city, 
Chritl  fet  up  his  ttandard  for  the  Gentile.s  and  dilplr^cd 
T.is  banner,  and  puts  his  own  name  upon  the  dcfpifed  Gen- 
nies.  1  hey  who  before  were  counted  dogs,  a;id  the  off- 
I^nurmgof  all  thing.,  have  now  the  venerable  name  of 
\.\ui[\  impofed  on  ihem.  •  Laflly,    Tho  difLipIts  did  not 


4% 


call  themfelves  chriflians  firfl  at  Antioch,  much  Icfs  did 
their  enemies  give  them  that  name;  but  they  had  it  by 
divine  authority  impofed  upon  them:  God  would  have 
ChriA's  difciples  called  Chridians,  (i.)  As  fcholars,  who 
receive  their  denomination  from  their  mafler,  thev  arc 
taught  to  learn  of  and  imitate  Chrift,  whofe  name'  they 
bear.  (2.)  As  the  word  Chriftians  fignifics  anointed  ones, 
It  puts  them  in  mind  of  their  divine  uinflion,  which  thty 
have  received  from  the  Itr.ly  One,  whereby  they  arc  made 
kings  and  pricfts  unto  God.  \Vc  aie  at  this  day  called 
rcfnr.ed Chrifiiatii.  God  grant  that  wc  may  not  cheat 
nufelvcs  with  an^  empty  and  infignificant  nan-.e;  tut  kt 
us  fill  up  that  glorious  tit'le,  and  be  reformed  In  our  li\'es, 
zi.  well  as  in  our  reliificn  ;  beautifying  our  holy  profcf^ivv" 
by  an  holy  and  becoming  ccnverfation  ;  othcrv-iio  sn  u:i- 
bapti/c-d  heathen,  at  the  great  day,  will  not  chsnTc  cfia:« 
with  many  baptized  Cluiftians.  "^ 

27  5  And  in  thefe  days  came  prophets  from 
JcruCalem  unto  Antioch.  28  And  there  ftood  up 
one  of  them  named  At-abus.  and  fignified  by  the- 
Spirit,  that  there  fhould  be  great  dearth  throughout 
all  the  v.-orld :  which  came  to  pafs  ia  the  di^s  of 
Claudius  Ca:far.  29  Then  the  difciples,  every  man 
according  to  his  ability,  determined  to  fend  relief 
unto  the  brethren  which  dwelt  in  Judea :  c^o  Which 
alfo  they  did,  and  lent  it  to  the  elders  by  the  handj 
of  Barnabas  and  Saul. 

K(!tc\\e\e,x.    That  the  wifdom  of  God,  at  the  firfl  plant- 
ing of  the  Chriflhin  church,  did  confer  upon   fomc  of  its 
members  extraordinary  gifts  ;    as  the  gift  of  tongues,   the 
gift  of  miracles,  the  gift  of  prophecy,  and   tlie   like.     Ac- 
cordingly, at  this  time>  certain  perfJns  who  h?d  the  gift  of 
prophecy,  and  did  forctcl    things  to  come,   being   now   it 
Antioch,  by  revelation  from   the   vSpirit  of  God,    foretold 
that  there  would  fliortly  be  a  great  famine  over  all   Jiijca, 
and  fcveral  other  parts  of  flie  world  ;  which  exadllv  came 
to  pafs   in  the  reign  of  the  emperor   Clatidius.     Where 
ohferve,  '\  hat  as  it  is  God's  prerogative  to  foreknow  t"u!i:re 
things,  fo  it  is  his  prerogative  to  enable  others  to  forcttl 
future  things.     This  famine  was  here  foreiokl^  not  by   ju- 
dicial allrology,  but  by  divine  revelation  :  That  God,  who 
provided  for  tlie  patriarchs,  by  means  of  Jokpli's    fc.-efee- 
ing  the  famine  in  Egypt,  provided  now  for  the   Chriftians, 
by  Agabiis's  foretelling  the  famine  whithcamcupon  Judea  • 
Agnbusf^dupandftgmf.edli  ihe   Spirit,   &c.      As   God's 
omnipotence  is  exerted  for  his  church's  protection,  fo  is  hi« 
omnifcicnce  employed  for  its  fiiOi.nati' n  and  piefervaficn  .- 
Yea,  all  his  attributes  are  engaged  for  her  benefit  and  ad- 
vantage.    2.  The  fuil  proof  and  cvisience  whkh  the  new 
converts  at  Antioch  gave  of  the   truth  of  their   cmverfion 
iothechnftian  religion:  Namelv,  their  charity   rnd  alms 
feafonnbly  fenttotl^e  fuccourand    relief  cf  their   fdlow- 
membcrs  in   Chri:l,  which  were  in  Judca.     Theic   were 
becw-.e  very  por.r,  by  reafon  of  the  extraordinary   malke, 
and  long  perlecuiion  of  the  Jews  r.'7.-ina    them.     And  t]:t 
ftafonal.'ie  fiiccour  now  knt  them  from  Anfirch,wa!  a  fin- 
giilar  comfort  to  them,  end  a  fwcet-fmelling  f=crifice  -jntn 
1j«I.     Lafljy,  The  wife  regulation  cf  their   charity,  evcrf 


..'•5 


'Th< 


A    C    Y    S. 


Chap,  x"* 


'/'f  /i/vV/'y.     TM',  i<  t'e  true  fl;m)nrcl 


;  nc  :  In.s  I  I  I'lich  tltni-J  ns  wc  ^a'vp, 


ofil'aiiy:    '  ,  -  >i 

and  .-•cccrdiii'  !i  '  .•  v^e^•Jvc  Cl.iiniaii  piiidencc  tnult 
ciii(«a  lis  in  UetMi-if'-rf  cbiiflian  cjmrr.y;  \hM  riMift  <!i- 
rc(fl  \is  in  fit  dinsroMtfit  rnd  |^rcp?r  rbjcfls  frr  our  chsritV, 
th.it  v.e  rrny  i:'nt:  ir' ft  to  thtm  ihat  have  ir,«  ft  need.  Pf"- 
dtnce  muft'ilfo  Jindl  lit  in  tinrtinjj  of  cur  cbaiity,  that  wc 
do  not  put  riir  poor 'brcthriTi  off  wi'h  frivolous  cM-ifes 
andiedirus  iltlays.  And  it  tniift  ditctS  us  in  the  meafure 
of  ourchariiv,  that  it  dorli  net  t xcted  the  Ivninds  ot  cur 
fftates.  Few  Indeed  arc  guilty  of  (Tiirrg on  that  hand;  but 
it  is  pofFibie  there  may  be  an  error  in  the  rxccf?,  ss  Mtll  as 
in  the  dLfeS  of  our  chiiftinn  itaii'y.  To  prevent  both 
evils,  let  the  praftice  of  thefe  primiiive  diriftians  be  a  pat- 
tern for  our  imiiation :  /Fha  ditermined  ttery  one,  &c. 

CHAP.  XII. 
St.  Luke  having  related  what  fuccrfi  the  cfpojiks  hsd  at 
Antioch;  he  new  returns  to  Judea,  and  declarer  what 
pcrfeaition  the  church  md  zfiih  at  Jerufalem  :  Where 
St.  James  itfli  beheaded,  and  St.  Peter  mprifmed,as 
this  chapter  infcrms  us. 

NOW  about  that  titne,  Herod  the  king  ftretchcd 
forth  his  hands  to  vex  certain  of  the  Church  : 

Kcfc  here,!.  Satan,  the  grand  enemy  of  the  church  of 
G(kI,  never  wants  inftruments  for  cariying  on  lii«  perfs- 
cutinc  d{  fiens  againft  the  church  ;  he  had  mnny  Pharaohs 
in  the  Old  Teftament  times,  bitteroppreffirs  ofthe  Jcwifh 
«.hurch;  and  fcveral  Her'^ds  under  rfie  New  Teftament; 
as  Herod  Antipas,  nnd  Herod  Aerippa,  who  were  very 
warm  in  the  worft  work:  namely,  that  of  perfccuti(-n. 
Hcrcd  ftrclchcd  forth  his  hand  to  vex  certain  of  the  church  ; 
♦hat  is,  to  kill  feme,  and  to  imprifKn  others.  Satan'j;  bl'.od- 
hotmds  have  ftich  an  infatii'ble  thirft  after  the  blood  of  the 
faints,  that  they  can  never  be  faiiated  with  it.  A  tyrannical 
perfecutor  is  like  an  hydropic  perfon,  the  more  he  diir.ks, 
the  more  he  thirlls. 

2  And  he  killed  James  the  brother  of  John  with 
the  fword.  3  And  bccaufe  he  faw  it  pleafed  the 
Jews,  he  proceeded  further  to  take  Peter  aifo.  (Then 
were  the  days  of  unleavened  bread.) 

Note  here,  i.  The  perfon  (lain  by  the  fword  of  Herod, 
James  the  brother  of  John.  We  read  in  the  grfpcl  that 
he  was  one  of  the  fens  of  Zcbedce,  that  dcfircd  <  t    C'luift 

*the  pre-en.incnce  to  fit  at  his  ri^ht  hand  in  his  king'Ioiu  ; 
and  now  he  is  the  firft  of  the  apoftltf  that  fufFcred  rr.artyr- 
dom,  who  drank  of  Chrift's  ctip,  and  bapiiztd  with  his 
liaptifm.  He  was  called  B<jani-rgc.«,  or  a  fin  of  thunder, 
for  his  zealous  and  carncft  nreaching  :  No  wrnder  then 
that  rierod  and  the  enraged  Jews  hated  1  im,  and  were  ftir- 
rcd  up  by  Sjtan  to  deftri^y  him.  For  futh  as  are  molt  iife- 
fiil  to,  and  moft  eminent  in  the  church,  arc  always  the 
cbjecls  of  Satan's  wrath  and  anger,  jir.d  of  the  ptrftcuior's 
r.igc  and  fury  :  He  kilhd  Ji-tr.es  the  Irothcr  of  John  uith 
tkefwcrd.     2.  James  bcint',  fiain,  Peter   is  to  follow;      He 

.■IraeteJfJfarlh'  r  to  t<:le  I'clcr  olje.     The  rage  t't  pctfecuiots 


is  not  enfily  fatisficd,  and  the  blfvx?  v/Mch  l^ey  fhed,  is  but 
oil  to  feet!  the  flames  of  their  rev'  nge.  But  mark  the  over- 
riding power  and  goodnefs  of  God,  though  St.  James  was 
mi'riercd,  St.  Pe'er  fhall  hr  but  imprifoncd;  The  hufband- 
m-m  doth  not  commit  all  his  corn  to  t!ie  oven,  but  fave« 
feme  for  feed.  Pctfeciitors  cannot  do  all  the  mifchief  they 
■would,  and  they  ffiall  not  do  all  they  can. 

4  And  when  he  had  apprehended  him,  he  put 
him  in  prifon,  and  delivered  him  to  four  quaterni- 
ons of  foldiers  to  keep  him ;  intending  after  Eafter 
to  bring  him  forth  to  the  people. 

Peter  being  imprifoned,  chjcrrje.  What  an  excefs  of  care 
and  caution  Herod  takes  for  fcciiring  hir>  prifoncr:  Sixteea 
foldiers  are  fet  to  guard  him  ;  four  at  a  time,  and  to  tak* 
their  turns  at  the  four  watches  of  the  night,  to  relieve  one 
another.  Thence  learn,  That  the  enemies  of  the  church 
make  the  fureft  work  they  can,  when  at  any  time  God 
permits  liisfcrvants  to  fall  into  any  of  their  har.ds.  Thin 
they  dealt  with  the  Head,  when  they  had  apprehended  him. 
The  watch  word  was,  Hold  him  fujt.  Matt.  xxvi.  4^. 
\Vhen  they  crucified  him,  they  nsilcd  him  fuft  to  hiscroiss 
Vhen  they  buried  him,  they  m.-rde  the  fepulchre  fi;re,  fcaU 
ingthe  ftone,  and  fetiing  a  watch  :  and  thus  they  deal  wish 
the  members  :  St.  Peter  has  guard  upon  guard  fet  over  him, 
fome  foldiers  chained  to  him,  und  others  always  ftanding  at 
the  door  to  obfcrve  him.  But  r.ll  this  care,  concern,  and 
caution  to  fecure  the  prifoner,  did  illullraia  the  glcry  of  the 
miracle  in  his  wonderful  deliverance. 

5  Peter  therefore  was  kept  in  prifon  ;  but  pray- 
er was  made  without  cealintj  of  the  Church  unto 
God  for  him. 

That  i.=,  fervent  and  importunate  prayer  was  put  up  fo 
God  by  the  church  on  Peter's  bchali  :  With  the  united 
ftrcnglh  of  their  whole  fouls  they  ft(  rn.td  heaven,  r,r:d  took 
him  l)y  force  cut  of  Herod's  hand.  Learn,  i.  1  hat  vhcn 
the  church  is  plunged  into  deep  perpkxiiiis,  tl-.eoi:ly  help 
flic  can  hcpe  for  mull  tome  unto  her  in  the  way  of  prayer. 
2.  That  when  God  fuifcrs  any  of  the  miniilcrs  of  the 
church  to  fall  under  the  rage  of  perfccutors,  it  is  tl.c 
church's  duty  to  wreiUc  with  Gi  d  by  prayer  in  an  extra- 
ordinary manner  on  their  behalf  :  Prayer  was  tnrde  with' 
cut  ccijitig  of  the  church.  3.  That  w  hen  God  intt  r.cfs  to  be- 
ftovv  any  txtraoidnary  mercy  upon  his  thi.rth,  he  Itirs  lip 
the  hearts  of  his  people  to  pray  for  it  in  a  vciy  ex'racnli* 
naty  manner. 

•  6  And  when  Herod  would  have  brought  him 
forth,  the  lame  nij^ht  Peter  w^s  Ccepiu^  bctwetn 
two  Ibldicrs,  bound  with  two  chains  ;  and  the 
keepers  before  the  door  kept  the  prilon. 

i\cte,  Peter  continue.'  in  prifon  till  the  very  night  befcne 
He-rod  iurendid  to  biiiig  l.iia  out  to  the  prcplc :  And  rf 
tliey  dcfind  it,  it  is  prt  baH.;  he  intended  to  put  him  to 
death  ti5e  luxt  day.  Lciirn  thcr.ce,  1  t.ri  GeJd  oft-times 
fuffcrsliisehi  drtii  tocome  to  the  f  is's  1 1,  1  ,  ;nd  then  de- 
livers them,  that  they  may  bt  il.c  nuie  iinlJHe  of  iris 
mercy,  -nd  havethc  gica'ci  ei"i'!e  !i>  p.r'riiily  his.potver. 
Pettr  v\riS  now  Coir.c  to  liis  laft  i  ii^l.t  ;     ti.c  tyrant    Hcrcd 

prcb  .'I^ 


Chap.  xir. 


he 


A    C     T    S. 


4^y 


fro'  ably  intcndrH  hit  exeOi'Inn  the  ■next  morninp.  Now 
■W2<  tl>e  tifrc  for  G«?  to  ftt  p  iii :  Our  extremity  i<:  his  op- 
portiiniy.  Far'hcr,  That  notw  ihflandine  Peter's  iniini- 
nent  and  impcn-Iing  dmcer,  he  fle<ps  very  foiinnly,  reficn- 
ifigiip  hitnf.  If  inti)  f*>r  hands  of  Chriit,  and  rtr)Ivin.?.  if  he 
may  nol'in'»er  live  Chri:i'.<  ferv.int,  that  he  wilt  die  his  fa- 
crifice.  I  <jii'  fti  ih  whether  Herod  that  imprifoned  him 
fijpthalfin  foimdly.  Lord!  how  foft  and  fcciire  a  piiiow 
is  a  i^ooti  cotir..;'nce,  cvv-n  in  the  confines  of  death,  :;nd  in 
the  very  jaws  of  danger  !  L.irtly,  G»d  takes  tno(l  cnre  of 
P  ler,  w  hen  he  was  Icaft  able  to  take  care  of  |- imfelf :  When 
he  was  aflt^ep,  and  altot^e'hcr  infi  nfibic  of  his  danr'er,  God 
was  awike,  and  ai'Hng  tff.tlually  in  order  to  hisdelivei- 
ance.  Happy  piifoners!  who  have  G^'d  wi'h  them  in 
prifon  :  Such  arc  prifoners  of  hope  iudeid,  ai\d  Hull  ccr— 
taifily  experience  divine  help. 

7  And  Behold,  the  angel  of  the  Lord  came  upon: 
hitn,  and  a  lit^ht  fhined  in  the  prilbn  ;  and  ht;  I.noti.; 
Peter  on  the  (iilc.  and  raifed  him  up,  faying,  Ariie 
up  quickly.  And  his  chains  fell  off  from  his  hands. 
8  And  the  anocl  faid  unto  him,  Gird  thyfclf,  atid 
bind  on  thy  fandals  :  and  fo  he  did;  And  he  faith 
unto  him,  Caft  thy  garment  about  thee,  and  fo'Jotv 
tne.  9  And  he  went  out  and  followed  him,  and 
wift  not  that  it  was  true  which  was  done  by  the 
on^el ;  but  thou-ht  hcfavy  a  vifion.  lo  When  they 
were  paft  the  firft  and  Iccond  ward,  they  came  un- 
to the  iron  gate  that  leadeth  into  the  city  ;  whicb 
opened  to  ihem  of  his  own  accord :  and  they  went 
out,  and  paffed  on  through  one  ftreet :  and  forth- 
■with  the  an^el  departed  from  him. 

A 0/^  here,  I.  That  Gcd  hath  fometii-iieK  made  tifc  of  the 
rrinirtry  of  anpels  to  efFcft  deliverance  of  his   pe.  pie.      2. 
The  fevcral  j'tKid  offices  v  hich  t^^e  ansrels  now  did  for  Peter, 
in  order  for  his  cnhrgement..    Peter'  is  aflcep,   the  an^cl 
a\v.^kes  him  ;  he  i«  laid,  the  anoil  raifes  him  ;  he  is  am?2cd,. 
the  angel  dire^s  him  ;  he  is  boi'nd,  the  ant-d   uuu^s  him  ; 
he  knows  not  where  he  is,  the  ansferpoesbcfore  hi.^l,  and 
fiiil.shim;    he  is  to   pr.fs   throi.c;b   mrny  diffcihies,   the 
anjrel  oondipfl.    him.-    Lord!     How    inniirr.crable  are    the 
good  office?,  which  at  thy  coirmand  the  hr-ly  anj^il.-  do  for- 
lis,  though  'hey  ^re  not  fenflhiy  in  this  manner  appieht-rdtd 
by  "s  !    What  love  and  fervice  do  we  owe  to  thee  !    What 
honour  rind  refped  fhoiild  we  pay  to  them,  for.  their  care 
oyer  lis,   and  attendance  tipon  iis!'    3.    Peter  Tr,ufl    lifc 
gird  himfcll,  bind  on  his  fandals.  cafl    hi*   garn^cnt    abnut 
him,  f(,llow  the  angc-l,  and  ufe  his  own  endeavours  in  order 
to  his  ou  n  deliverance.     God  will  have  him  life  the  means, 
even  then  when  he  vas  abont  to  work  a  miracle  for   him.. 
What  a  tempting  of  God  is   it  then  to  ncglea  the  means,, 
•when  we  cannot  exped    iTiirades!  As  to  iVuft  to  mesns,  is 
hi  neglefl  God,  fe  to  negka  the  means,  is  to  tempt   God, 
We  mulf  always   fiibferve  the  providence  of  God  in   the 
ulerf   fuch  means  as  his   vifdom    has  arpointcd  aixt  di- 
rcdcd    tw   unto.     LaHly,   That  tl.is   dcliveranec   was   fo 
anu7  mg  and  &rpriiing,  that  Peter- thought  it  a  dream  only, 


vcr.  q,  J^e  xvJJj  fi^t  iJpat  it  was  true,  lul  thought  he  Jaw  a 
v'fim.  Lftirn  thence,  That  fometimes  the  deliverances  of' 
tne<;odlv  fr-vm  imminent  and  apparent  din'^'ers,  are  fo  very 
wondertiil,  and  afcnJed  wish  fiich  a  croud  of  improbabili- 
ties, that  they  ha^e  rr.tich  ado  to  believe  them  though  they 
fee  ihem  \\\\\\  th(  Ir  rye.t.  When  God  turned  the  c?p:ivity 
of  Peter,  he  was  like  im»o  them  that  dream,  Pf.  cxxxvi.  i. 

1 1  And  V-hcn  Peter  was  come  to  himfelf.  he  faid. 
Not/  I  know  of  a  furety,  that  the  Lord  hith  T.nt 
his  an^el.  and  h.ith-deiivcrcd  me  out  of  the  hand  of 
Herod,  and/mwali  the  cxpedlation  of  the  people  of 
the  Jewsi  12  And  when  he  had  confidered  ihe 
thinr,  he  came  to  the  houfe  of  Mary  the  mother  of 
John,  whofe  furname  was  Mark;  where  many  v/ere 
gathered  together,  praying.  13  And  as  Peter 
knocked  at  the  door  of  the  gate,  a  damfel  came  to 
hcirken.  named  Rhoda.  14  And  when  fhe  knew 
Pete»'s  voice,  fhe  opened  not  the  gate  for  gladnefs, 
but  ran  in,  and  told  how  Peter  flood  before  the  gate. 
1(5  And  they  faid  unto  her.  Thou  art  mad.  But 
fhe  ronflantly  affirmed  that  it  was  even  fo.  Then 
faid  they,  It  is  his  angel;  j6  But  Peter  continued 
knpcVing  :  and  when  tl>ey  had  opened  the  door,  and 
faw  him,  thry  were  aflonifhed.  17  But  he  beck- 
oning un?o  them  with  the  harnl  to  hold  their  peace, 
declared  unto  them  how  the  Lord  had  brought  him 
out  of  the  prifon.  And  he  faid,  Go  fhew  thcfe 
thin  ;s  unto  James,  and  to  the  brethren.  And  he 
departed,  and  wen   into  another  place. 

O.'/'rj.r  here,  I.  The  wife  ar.d   holy  courfe  which   the 
chiiKh  t(ok  forthe  a p' file's   enlareement,   and  that   was 
keepings  dry  of  prayer:    A   number  of  chriHians  got  to- 
geihtr,  and  importune  heaven ;  the  enemies  plot,  the  church 
prays;    they   fliuf  the   prifon  doors,     the     church    opens 
he:  ven'sdo-ors,  ant!  God  fives  Peter  in,    as  an  anfwer   of 
prriyer,  before  thev  rofe  off  f.^m  thcii  knees.     O  how  m^A 
i.'it  todraw  nis'h  to   G  d !    What  a   praver-heaiint;   God 
ir«-i;r  God!  How  great  is  ;!  e  power  and  prevalency  of  the 
C(  ni(  lued  prayers  of.yood  men  !   God's  praying  people  ever 
hivi  been,  and  will  be,  a  prev.-.iling  people.     Whillf  thefe 
pious_f(.uls  uere  in  the  very  zEi  of  c."!ling   upon  God  for 
ieteri  rtkafe,God^ives  in  Peter  rcleaftd  to  ihem.     God 
never  wants  means  lor  his  people's  deliverance,  when  he  is 
once  fet  on   work  by  the   pravers  of  his  pc  pie.      2    Sr 
Peter   bu.-g  delivered  medi-aies  whiUl  he   was  walkin/in 
the  firceis,  and  going  along  by  himfelf,- of  the  greainefsof 
his  danger,  and  ti^e  gracioufnefs  of  his  deliverance:  Holv 
ajidfuitable  thoughts,  piou.   meditations  and  circulations. 
do  wxll  become  us  in  any  place,    at  all  times,  and  upon  all 
occafons,   but  r foecially  alter  fi<,nal  deliverances  from  fig. 
nal  dangers.     We  can    never  enough  ruminate  on  them 
or  bo  fufTciently  i^h.r.klul   for  them.     ,.  The  wifdom  and 
goodncfs  of  the  divme  providence  in  direaing  Peter  in  the^ 
dead  of  the  nighs  to  ,he  h.ufe  where  the  faiofs  were  prav. 
ing  for   him.     This   is  the   more  reirarkable,  becai^fe  the 
ang^l  having  dene  his  woik  which  Gcd  fcnt  him  upon, 


4^ 


TIic 


ACTS. 


fHAP.  xir. 


af:cr  he  had  dtlivered  Peter,  from  his  chains  and  impiifon- 
inent,  he  kft  him  to  (}.ift  for  himfclf,  and  to  take  care  of 
Jiisown  faftty  ;    but   though  an  ani;cl  left   him,  yet  the 
providence  of  God  conduced  him  to  a  place- w litre  he  was 
both  fafe  and   welcome.     4.  What  an   ancient  opinion  it 
■was,   that   every  good  man  had  a  guardian  angil  appointed 
liim  by  God,  to  take  a  fpecial  care  of  him  to  his  lik-'s  end  ; 
lodirciSl  him  in  his  way,  to  guard  him  from  danj;ers,   and 
11  deliver  him  in  his  dlftreflTcs:    7'lry  fiy.    It   is  his  angel: 
.For  v.hich  faving  there  could  be  no  rcafon,  h:ul  there  not 
i<?cn  »CMrrt.nt   opinion  an'.on;>  them  of  guardian-angels. 
Blcfled  be  God,  hi.";  holy  angtls  are  our  keepers,  our  coun- 
itllcrs,  our  dettiuLrs,  our  loving   and    friendly   affociates ; 
iUid  they  ijiali  never  depart  from"  us,  till   they  have   fafely 
I  j.-vtii^cd  U.S  to   our   heavenly    father's  houic,  where   we 
.ihail  be  a<  '.he  angdi   of  God  in   heaven.       5.   How  Peter 
■fir'.'s  Gcd,  inJ  not  the  angel,  the  glory  of  his  deliverance. 
Wr.  tr.     He  dcchired  how  the  Lord  had  brought  him   cut  of 
tkfpnfn.     The  angel   was  but   the  inftrumcnt,  God  was 
the  principal  agent,  ver.  11.    The  Lord  hathfent  his  Mgcl, 
iVc.    All  deliverances  mud  be  afcribcd  to  him,  who  com- 
mands deliverances  for  his  people.     6.  The  prudential  care 
which  St.  Peter  t.ikes  for  his  future  prcfervation  :   He  de- 
fdrted  and  uent  to  another  place.     He  could  not  think    hii:i- 
fclf  fafe  whilll  Herod  was  fo  near,  no   more  than  a   l:;mb 
oould  be  fafe  near  the  lion's  den.     He  knew  he  fhoiild    be 
hunted  for,  therefore  cfcapes  for  his  life     And  beridcs   his 
own  d-mger,  he  W.1S  not  willing  to  endanger  his  friends, 
who  did  now  entertain  and  harbour  him:  but  both  for   his 
own  and  their  prefcrvation,   he  departs   to   another  place. 
Learn,  That  a  prtidenlial  ufe  of  all  lawful   means  for   our 
own,  and  others  prclervaiion,  in  fublcrvicncy  to  the  divine 
providence,  is  our  duty>  our  wildoni  and   interefl,  both  as- 
Kien  and  chrillians. 

18  Now  as  loon  as  it  was  Jay,  there  was  no  fmall 
flir  among  the  foldiers,  what  was  become  of  Peter. 
19  And  when  Herod  had  fought  for  him,  and  found 
him  not,  he  examined  the  keepers,  and  commanded 
that  ihty  flionld  be  put  to  death.  And  he  went 
down  from  Judea  to  Cefarea,  and  ft^otf  abode. 

A't/i- here,  l.  How  wicked  pcrfocutors  are  mightily  en- 
.Kged,  when  their  bloody  purpofcs  are  disappointed.  Herod 
having  loU  his  prize,  is  (0  Jnccnfcd,  that  he  caufed  the 
keepers  firft  to  be  examined  (and  polfibly  by  tortures)  and 
tiien  to  be  put  to  death.  2.  The  ju  ft  ice  of  God,  and  the 
proal  iiijuiJice  of  Herod:  It  was  jiill  in  God  to  luficr  the 
foldiers,  who  were  Herod's  inftruments  in  perfecuiion,  to 
die  by  the  bloody  hand  of  Herod,  whofe  tools  they  were. 
I.nftruments  in  perfecution  God  oft-times  meets  with  in 
this  world,  a!id  fometimes  they  fall  by  the  hands  of  perfc- 
futnrs  themfclvcs:  yet  was  it  notorious  injuftice  in  Herod 
to  put  to  death  thofc  innocent  foldiers,  who  conld  not  help 
what  WaS  dune,  and  were  no  ways  acccfiary  to  the  prifoner's 
•fcapc. 

20  *i  And  Herod  was  highly  difpleafed  with  them 
©f  Tyre  and  Sidon  :  but  they  came  with  one  accord 
40  him,  and  having  made  Blaftus  the  kind's  cham- 


berlain their  friend,  defired  peace;  bccatife  their 
country  was  nouriOicd  by  tlie  king's  country. 

Ohferve,  Herod,  upon  St.  Peter's  efcapc  out  of  his  handr, 
leaves  Jcrufalem,  and  gtcs  to  dwell  at  Cefarea,  where, 
being  highly  difpleafed  uiih  the  rich  citizens  t>f  Tyre  and 
Sidon,  he  deligns  to  make  wiir  upon  them.  But  they  biing 
fcnfible  that  their  ciiies  lying  upon  the  feacoills  :!rid  hav- 
ing liille  Innd  behmging  to  them,  they  muft  be  beholden 
to  Jiidca  and  Galilee,  which  were  under  Heroo's  jurif- 
didion,  for  a  great  part  of  their  provifions  ;  tlierefore  they 
prudently  compound  the  matter  with  him,  knowino  that  10 
fight  with  him  who  f<d  tht.m,  was  the  ready  v,.\y  t'>  he 
familhed.  And  opcnin;^  the  brcafl  of  ijjalrus  • 
chamberlain,  with  a  goMen  key,  thro'.i^h  that  ; 
made  their  accefs  to  fatisfy  the  king.  Inttrcft  leads  us  to 
pay  homage  to  thera,,whom  our  dependency  is  up<m  ;•  Yitl 
though  m.en  depend  Ujion  God  for  all  which  they  do  enjoy, 
(our  country  being  ucuxilhed  by  the  king  of  heaven's  coun- 
try ;)  yet  how  few  by  pruyer  do  own  their  depi-ndancc  up- 
on him, or  by  praife  and  thaukfgiving  do  acknowledge  tlic 
hand  that  fiippiics  thtm? 

2  1  And  upon  a  fet  day,  Kerod  arrayed  in  royal 
apparel,  fat  upon  his  throne,  and  madcan  oration 
unto  them.  22  And  the  people  gave  a  Ihout,  lay- 
ing. It  is  the  voice  of  a  god,  and  not  of  a  man.  23  ■ 
And  immediately  the  angel  of  the  Lord  finote  him, 
becaufe  he  gave  not  God  the  glory  :  and  he  was 
eaten  of. worms,  and  gave  up  the  ghoft. 

Upon  a  fet  day,  that  is,  as  fome  fuppofe,  on   liis   owTi 
birth-day,  he  was  arrayed  in  royal  apparel,  in  a  cloak  made 
of  cloth  of  fiver,  but  dyed  with  St,  James's  blcKxl,   ver.  2. 
which  being  beaten  upon  by  the  fun-beams,  did   greatly 
dazzle  the  eyes  of  all  fpeflators ;    he   made   an  eloquent 
oration  more  gaudy  than  his  apparel,  unto  the  people,  who 
Cried  out  in   approbation  thereof.   The  voice  cf  a   Gcd,  anei 
net  of  a  man  !   Herod,  iniiead  of  repelling  this  their  impious 
flattery,  embraces  and  hugs  their  praifcs,  as  proper  to  him- 
felf ;  and  thereupon  an  angel,  nnd  worms,  the  bell  and  the 
/af.Il  of  creatures,   meet    in  his   puniOmient  ;    the  angel 
fmiting   h.im,  and   the   worms   eating  him  up:     And  no 
wonder  that  worms  quickly   devoured   him,    whom    thcfe 
ficlh-flies   had  blown    up    before ;    no   wondei    that  he   is 
eaten  up  of  •v^orm.s,  w  ho  forget  that  he  was  a  worm !  ^uej). 
But  why  were  not  the  people  punirtied  as  well  as  the  pruice, 
feting  they  were  equally  guilty  oi  robbing  Gtxl  of   his  ho- 
nour?     True,   Herod  was  the  receiver,    but  they  were- 
the  thieves ;    why  then   fell  not   the   pnniihmcnt  en   the 
whole  multitude?  Jnf.  Becaufe  more  difcreiion  is  expe£l- 
cd  from  a  prince,  thr.t  frcm  the  rubble:   Bciides,  v\hat    in 
them  was  but  a  blafphemous  compliment,  was  by   his  ac- 
ceptance of  it  made  a  reality,  awl  was  ufurped  by  him,  and 
alTumed  to  him  as  due  to  his  deferts..    From  the  whole,. 
i:ot,-,   I.    That  flattery,   cither  given  or  taken,  is  a  very 
dani;erous  fui,  a   God-provoking,  and  a   wrath-procuring' 
fin.     If  we  flatter  men,  God  will  not  flatter  us,    but  deal 
plainly,  yet  fcveiely,  with  u£.     One  of  the  ancients  faid,. 

he 


ClIAP.    XIII. 


The      ACTS. 


4f>*3 


he  was  afraid  of  praife  and  commendation  as  much  as  of 
a  crack  of  thunder.  When  men  give  much  glory  to  men 
it  is  very  hard  for  men  to  pjvc  their  fJory  back  again  to 
Gf)d.  H«rod  was  fo  ])If;artd  and  tickled  wiih  the  glory 
•which  the  peoplt.  pave  Mm,  that  he  could  not  part  with 
ir^;  but  by  keepin;;  that,  he  h.ft  his  life.  2.  That  though 
God  bears  Irnt;  villi  many  forts  of  li;jners,  yet  not  with 
fiiiners  of  this  firt :  Jmmt'd'.mely  the  angel  of  the  Lcnl  fnyJe 
^/w;  Agreeably  to  that  of  Jol),  chap,  xxxii.  22.  I kmw 
*iJ  h',w  to  give  fl.!ttir't!7g  titla,  fcr  in  fo  dohig  'my  Maker 
would  foon  taheine  nway.  The  gre&t  Go<l  will  .idniit  of 
no' CO- rivals  ;  he  will  not  fiilTer  his  glory  to  be  given  to 
another  ;  he  will  be  a  fwift  w  iinofs  agaiiill  the  flatterer,  as 
well  as  agaifiil  the  falfe  fwcarer,  M^^Lichi  iii.  r.  He  can 
deftroy  both  flatterer  and  flattered  -with  the  twinkling  of 
an  eye,  or  with  the  turning  of  a  hand  ;  and  thofe  thafare 
ciitd  lip  as  gods  to  day,  are  as  dung  to  morrow. 

2  }  f  But  the  ^void  of  God  grew  and  multiplied: 
25  And  Barn  ibas  and  Saii]  returned  from  Jeruia- 
lem  tvhen  they  had  fufilJed  their  mmiiXr}',  andtook. 
with  them  John,  whole  iarnamc  was  Mark. 

Xcle,  Herod  the  tyrant  and  perfecutor  being  dead,  the 
e^fpel  prol'pored,  and  was  prejchcd  up  and  down  witii great 
luecef-;.  Porfeciitors,  bv  rhcir  weak  endeavours  to  pull 
flown  the  ch-Jrch,  do  build  it  up  the  ftronger..  The  church 
in  Egypt  never  grew  fo  hi^li,  as  when  Pharaoh  laboured 
moll  to  keep  i-  low;  the  more  he  mcdelled  them,  the  more 
hemiihiplied  ihem..  Tims  here,  after  Herod's  death,  and 
Peter's  deliveraoce,  the  word  ot  God  grew  and  raidtiplicd  ; 
that  i?,  the  number  of  believers  increaf-d  through  the 
preaching  of  the  word,  as  feed  is  multiplied  hv  the  icatter- 
Jrg  oi  the  hand  ;  the  word  preached  is  the  feed  fown  in  the 
ti.rrows  of  the  field  :  The  ground  was  now  harrowed  bv 
the  hand  of  the  pcrfecutors,  ami  the  feed  grew  the  better 
ard  thefruiisof  faith  and  obedience  did  by  cverv  ihower 
of  pcrfecmion  more  and  more  abound.  The 'truth  of 
God  may  for  a  time  be  opprelfcd,  but  It  flKall  never  be 
h  by  :md  finally  fuppreffed  ;    Aill  the  word  ofGodgrezv  arJ 

■CHAP,    xiii; 

St.  Luke  having  given  ui  an  accoicni  how  the  Chrijlian 
church  zuas/ir/l  planted  among  the  Jews  by  St.  Peter'i 
min:Jlry,  in  the  twelve  Jvjl  chapters,  now  applies  his 
pen  in  declaring  hcnu  the  gofpcl  wits  planted  md  pro-, 
pagated  ammgji  the  Gentiles  h  St.  Paul's  ini'A'/liy 
to  the  md  of  the  hook. 

"Vr  O  W  there  were  in  the  Church  that  was  at 
X  'S  Antioch,  certain  prophets  and  teachers  ;  as 
Barnabas  and  Simeon  that  was  called  Niger,  and 
LvciasofCyrene,  and  Manaen,  which  had  been 
bvought  up  with  Herod  the  tetxarch,  and  Saul. 
Note  here  Thar  the  city  of  Antioch  being  the  firft  Gen 
nlectv  wlijch  entertained  the  gofpel,  there  were  at  that 
ttme  feveral  prophets  and  teachfrs  in  that  city  to  inlhud 


the  people,  and  to  by  the  fnur.dr  ion  cf  a  rhiifliarchurch 
amongft  them  ;  And  amongfl  othcr.s  there  wis  found  one 
veiv  eminent  perfon  named  Manacm,  who  was  of  that  high 
rank  and  quality,  that  he  w  as  brought  up  wlih  Hercd  at 
court ;  and  as  the  learned  Lighifoot  thinks,  was  converted 
there  by  the  preaching  of  St.  John  the  Bapt ill  :  Yet  this 
iiian  contemning  with  Mofcs  the  pleafures  of  the  court, 
did  think  it  no  difparagcment  to  him  to  be  a  teacher  at 
Antioch.  Learn  thence.  That  God  is  pleafed  to  manifcit 
thefrecnrfs  of  his  grace,  ia  efFcaiially  calling  fome  of  all 
forts  and  ranks  o(  incn,  to  the  knowledge  and  rbcdier.ce- 
ofthe  gofpcl,  and  to  a  pnriicipation  (5f  the  benefit  offered 
iii  and  by  the  Lord  Jefus  Chriit. 

2  As  they  miniflered  to  the  Lord,  and  falled.the 
Holy  Glioft  faid,  Separate  me  Barnabas  and  Saul, 
for  the  work  whereunto  I  have  called  them.  oAnd 
when  they  had tafted  and  prayed,  and  laid  their 
bands  on  them,   they  fcnt  thcyii   away. 

0;y;-rcvhere,  How  the  Holy  Ghoft   takes  occafion,  when 
the   teache^rsof  the  church  at  Antioch    were  alfcmbled   to- 
gether in  God's  prefence,  and  about  his  work,  to  give  them 
pai'.icular  inrtrixlions  end  diica ions  concerning  his   will' 
and  their  duty.     Farther,  The  f.lemn  rhatge  t;i?ci.  by  the 
Holy  Gho  t  to  fet  apart  Saul  and  Bari.abnsbvYoIemn  iru- 
poution  of  hands  for  the  preaching  of  the  golpcl  to  the  Gen- 
tilys  :      i  his  was  a  great   work,   and  not  to  be   undertaken 
without   a  fpc-cial  call   from  God  ;  therefore    favs  the  Holy 
^^u.\.   Separate  me  Barmbas  and  Saul lo  the  zlork  uh-n  ' 
iMo    I  have  adlcd  them:     Which  words   prove   both  "the' 
Duty  and  perfonality  of  the  Holy   Ghoft  ;    He  who  calls 
.nintft ers   to  the  office      and  unto    whofe   fervice  they  arc 
fcp..ratcd,  IS  both  God,  and  a  dirtina  perfon   in  the  God- 
head  ;  but  ths  the  Ifoiy  Ghoil  did  :    Separate  ,r.e  Barnabas 
and  Saul.     Here  rote,    r.  That  the  woik   of  the    miniftry 
Js  a   feparate  work.     Minillers  mnft  be  At  apart  for   tV" 
work  ot  the  mtniftry  beforethcy  undertake  it  ;  a  call  from 
God   is  not  fufficent  Tsithout  a  fcparation  by  man.     h\u, 
;■•  \\       ^l^'V^Pf  ^5'°".  ought  to  be  perf\-m'ed  by  the  chief 
mtnftersofthechtirch  who  have  authority  from  Chrift  ,0 
YvlT.^  "^^^V^^V^^  *or  the  wo.ks  of  the  minirtry. 
1  he  ho.v  Ghoft  fa.d  to  the  teachers  of  the  ch.irch  at  An- 
tioch,  Separate ^le.     3.    That   this   folemn  .a  and  ordi- 
nance  ought  to  be  performed   in  a  very  fclemn  manner,  hy 
fafing,  prayer,  and  impofition  of  harlds.     4.  That  when 

to  ihJ'inft-r,'  '  "  r  "^''^'  '"  ""-■  '"•"^'  ="^'  •■'^^"■■'-'ing 
^  •r-^r>rT  o"^  =PP"':'traem  cf  the  Holy  Ghoft  :  T/e 
'■'yGhcffnd,Scpara!e..kc.  Laftlv.  Though  the  ofHce 
of  themmiftrybe  an  honourable  ofScc,  yet  wi.hal  it  s  a 
laborious  wot k.  Separate  tl,em  for  the.vo.k  wSe  ,n,o  I 
h  ve  called  the.^.  Jt  is  work  that-  renutres  at,end:.n?c 
andxealous  apphcatiorr,  both  in  feafon  knd  o.;t  rf  fcal,,? 
1  raying,  preac-hing,  adtrdnilleringfacranitnt.,  ;  guidin,'  and 
governing  the  flock  by  a  piivire  admonition  and  VblicVrn- 
ure.  Thefeare  weighty  works,  fV.t:nd  fb  now  by  thr.fe 
that  perform  thein  faithftdly,  and  will.be  fotuid  fo  at  the 
great  day  by   the  floihtul    and  negligent.     How   can  tha? 

f  ^  iffulTerfi^'  "•'  "'^'V  -d  incnfiderable  work,  umo  the 

• '''"' P"formai.  ce  whereof  fo  great  a  rc^^  ard  is  promifed 

and  10  the  omiflion  whereof  fo  drtdlul  a  wo  is  !L^l[1l 

Jf 


470 


The    A    C    T    SS 


Chap.  xiji. 


If  Satan  deftroy  men's  fouls,  he  fhall  anfwer  for  them  as  a 
murderer  only,  not  as  an  officer  entruflcd  with  the  care  of 
them  ;  bm  if  the  watchman  doth  not  warn,  if  the  (hrpherd 
d^th  not  feed,  if  the  watchmen  doth  not  inrtni£t,  if  the  ftew- 
arddoth  not  provide,  he  (hall  anfwer  not  only  for  the  fouls 
that  have  iiifcarried,  but  for  an  office  nettlcft-cl,  for  a  talent 
hidden,  and  for  a  (le-.virdfhip  unfaithfully  adii'.inirtercd. 
Lord!  how  unable  {h.i!l  we  be  at  the  making  up  of  our 
accounts,  to  endure  the  hideous  outcries  of  dillrellbd  foul?, 
f;;yini;,  Purenles  fciiftmus  parriciJas  :  Our  guides  have 
njilcd  us,  our  watchmen  have  betrayed  us,  our  ftcwards 
hive  defrauded  us,  and  the  following  of  their  evil  example' 
lias  undone  us. 

4  H  So  they  being  fent  forth  by  the  Holy  Ghofl 
deputed  imlo  Sclucia,  and  from  thence  they  failed- 
to  Cyprus.  5  And  when  they  were  at  S<ilamis,  they 
preached  the  word  of  God  in  the  fynagOtiues  of  the 
Jews  :  and  they  had  alfo  John  to  their  mini  Her.  6 
And  when  they  hid  gone  through  tlic  ifle  unto  Pa- 
piios,  they  found  a  certain  forcerer,  a  falfe  prophet 
a  ]ew,  whofe  name  ttfas  Bar-jefu.s:  7  \V1iich  was 
with  the  deputy  of  the  country,  Sergius  Paulus,  a. 
prudent  man;  who  called  for  Barnabas  and  S.iul 
and  dcfired  to  hear  the  word  of  God.  8  But  Ely- 
inus  the  forcerer,  (for  fo  is  his  name  by  interpre- 
tation.) withftood  then*,  feeking  to  tarn  away  the 
deputy  from  the  faith.  9  Then  Saul,  (who  alfo  «■ 
lalkd  Paul,)  filled  with  the  Holy  Ghoft,  fet  his  eyes 
on  hirn,  10  And  laid,  O  full  of  all  fubtilty  andall 
jiiiichief,  ihoti  child  of  the  deyii,  thni  enemy  of  all 
rightcoufnefs,  wilt  thou  not  ccale  to  pervert  the  ri^ht 
ways  of  the  Lord  ?  ii  And  now,  behold,  the  hand 
of  the  Lord  zi  upon  thee,  and  thou  fliiUt  be  blind, 
not  feeing  the  fun  for  a  feafon.  And  immediately 
therefell  on  him  amifl  and  a  darknefs;  and  he  went 
ubout  fecking  fome  to  lead  him  by  the  hand.  12 
Then  the  deputy,  when  he  fawwhat  was  done,  be- 
Iieved,being  alloniflied  at  the  doQrineof  the  Lord. 

O'rjervi  \\ZTC,  I.  The  apofllcs  Barnabas  and  Saul  having 
received  ihtir  ccramifilon,  fet  forth  forthcir  work  to  wi-.irh 
they  were  diTigncd  ;  and  their  firft  journey  was  from  An- 
lioch  to  Cyprus,  an  ifland  of  the  Gentries,  lewd  and 
■wicked  ;  where  Venus  was  worfliipped  :  And  much  fil-.hi- 
nefs  was  committed  by  them  in  that  abominable  Pagan 
worlhip.  Yet  the  free  grace  of  God  call  a  Ini  k  of  pi'y 
and  love  upon  finful  Cyprus:  The  holy  Ghoft  dirtils 
thcfe  apoftlei  thither  to  reclaim  them  from  fin,  and  reduce 
them  to  the  obedience  of  the  gofpel.  2.  That  though  SatiT 
and  Barnabas  were  fent  forth  to  preach  the  gofpel  to  the 
Gentiles,  yet  they  made  the  firft  tender  of  it  to  the  Jews 
vhercver  they  came  ;  accordingly  here  in  Cypres,  there 
being  a  great  numbt-T  of  Jews,  the  apofttes  went  into  the 
ivntgngue,  and  preached  to  them.  Chrrft  was  the  nii- 
niiler  of  circumcilivn,  who  was  himfi;lf  fcnx  to  the  lojl  Jhttp 
^tltc  Inufe  /  I/rael ;    and  accordingly   fent  his  apolUcs  out 


firft  to  feed  and  fi:athcr  thefe  p.Tor  Crattered  /heep  ;  thcfc 
were  accounted  the  citil  l;cn  of  the  hoiife  and  the  Gontiles 
reckoned  as  d'Jt;s  ;  but  when  thofe  wanton  an  1  full-fed 
children  began  to  wifte  their  meat,  and  caft  it  imder  the 
table,  then  liivl  the  Gentile  dogs  gather  up  thtir  Icavinps  ; 
Afls  xiii.  46.  It  waf  ntcejfary.,  both  by  \irtueof  Chiifl's 
c  ;mmAnd  and  example  alfo,  t^^ut  the  xucrJ  of  C'.d,  Ice. 
3.  What  an  early  oppofition  the  devil  made  seaitift  the 
apofllcs  in  their  preaching  the  gofp.l  to  the  G^ntilis  ;  he 
feared  the  batterin.j  down  the  walls  of  his  kingdum,  and 
therefore  ftirs  up  liis  inftrumen' El/inus  the  forcerer  to 
wi'liJland  them,  an-J  par'icidaily  to  endeavour  to  divert 
Sfrgiiis  P.u)lu<:,  \\  ho- governi-d  that  ifl  nd,  from  the  fai;H. 
Wheie  na/'.  The  character  given  of  tliis  vile  m;'n  by  the 
ap'jfUe.  O  full  of  all  ftil<lilly  and  mijcl.ief::  ad'idef  tkt 
devil,  an  enemy  af  i.ll  righteovjncjs  :  Intiiiu  l:iig,.  x.  That  to 
be  fubiil  to  domif^hiefis  the  genius  or  difpofition  of  the 
devil's  children..  2.  That  to  be  an  oppofer  ofgo'xl,  is  to 
he  conformable  to  'he  devil  :  Ii  is  the  hei;.'hTh  of  wickcdnefi 
not  only  to- do  evil,,  but  to  rpp'^fe  gnod  ;  to  be  an  enc. 
my  to,  andoppofer  of  g-xxlncfi,  fs  the  very  charafler 
ot  Sitan  and  his  children.  .So  much  as  any  inan  rppofei 
go(Klnefs,  fo  much  he  ha*  of  the  devil's  difpofricn  in  him  1 
"Thiu  child  cl  the  devil,  ihm  enemy  of  aii  rightecvfnefs.  4, 
The  jpdv^ment  infliQ7d  by  God  on  this  wicked  inflniment 
of  the  devil,  -ind  firitablenefs  cf  the  judgment  irflifttd  00 
the  fin  committed  i  he  wickedly  (hot  the  eyes  ef  his  un- 
derfian-iing  ag  iiift  the  light  of  the  Gofpel,  rind  Gixl  de- 
prives him  <>f  l.is  bodily  fit;ht.  Thus  the  wifdom  of  G.>d 
doth  oft-time=  fo  fuit  his  jud^'ments  to  the  fins  committed, 
that  a  perfon  may  even  read  his  fin  in  his  punifhment  : 
Y-r  how  did  Go:l  temper  mercy  with  tlie  judtiment,  in- 
fli.^ing  blindnefs  upon  'hit  vile  wretch,  only  for  a  feafon? 
Ev.-n  the  very  judgments  of  God  are  medicinal  and  in 
mercy:  When  God  pt'ni(he«-,  it  iswihadefirn  not  to 
ruin,  birr  reform.  Laftlv,  What  fuccefs  St.  Pjid's  nii- 
niilry  fo?eih'er  v  ifh  the  fight  of  tl.is  ir.iracle,  had  upon 
Scrgius  Pauirs  the  governor  ,  he -was  thereby  cenvetted  to 
the  faith  :.  fVI en  he  fuw  tvhnt  -urns  done,  hehelined  \  lelng 
ajionifhtd  at'  the  dcflrine  of  t^e  Lordl  The  word  never 
works  more  kinilly,  than  when  i?  isreciivcd  wi'h'  admi- 
ration. Yet  doth  the  word  fi^tnctinnes  work  atln  iraiion, 
where  it  does  not  produce  f.;i'h  :  Mcnv  p-.tirvclled  v  ho 
never  brlieved  ;  but  thi>  governor  was  iftoniftied,  and  be- 
lieved alio.. 

13  Now  when  Paul  and  his  company  loofed  from 
Paphos,  they  came  to  Perga  and  Pamphylia  :  and 
John  departing  from  tliem  returned  to  Jerufalem. 
14  IT  But  when,  they  departed  from  Perga,  they 
caiT)e  to  Antioch  in  Pifidia,  and  went  into  the  fyna- 
go.;uc  on  the  labbath-day,  and  fat  down.  15  And 
after  the  reading^  of  the  law  and  the  prophets,  the 
rulers  of  the  lyn«^ogue  fent  unto  them,  faying.  Yt 
men  and  brethren;  if  ye  have  any  word  of  exhorta- 
tion for  the  pcopf^,  fay  on.  9 

Here  we  have  afl  »C€oimt  of  another  journey  which  Paul 
and  narnjbas  tocfe  to  preach  plant  aad  prrpogatc  the 
gofpel :  Nanicly,  to  Perga  in  Pan.phjlia  j  and  trwn  ilicncc 


Ci^AP.  xiir. 


The 


ACTS. 


471 


Amioch  into  Pirt;Ii,  fo  Called  to  djAInguifh  it  from  the 
other  Amioch  in  Syria,  from  whence  they  were  fent  forth, 
Vet.  I,  2,-i.  where  their  colleague  and  ccmpanion,  John 
Mark  wittidre-v  from  ttjem,  and  wtnr  no  far:hcr  with  them 
to  the  work.  This  P;itil  tork  very  ill,  as  he  might,  if  he 
left  them  becaiife  of  the  dilficuhies  and  dangers  which  he 
faw  did  acconipany  and  attend  them  in  the  pluming  and 
propaeating  of  the  rorpcl  ;  for  he  that  puttcth  his  hand  to 
that  plough  and  then  drawcih  back,  jiiflly  dcfcrveth  cen- 
fure  and  reproof.  However,  fuch  was  the  7.eal  of  the  two 
apoftles,  that  they  travel  on  to  Antirch  without  their  com- 
panion, wliere  entering  into  one  of  the  fynagogiies  of  the 
Jews  on  the  fjbbath-day  ;  after  tlic  reading  fome  fetSlions 
in  the  Lm-  and  the  prophets,  as  their  manner  was,  the  riders 
of  the  Analogue  defired  a  -word  of  exhortation  from  thein. 
Where  nctr.  How  woHdcrfully  God  ovr-riilcd  the  hearts 
of  tliefe  rulers  of  the  fyn.icroguc,  not  only  to  fufFer,  but  fo 
defire  the  apofllesto  preach  the  gofpcl  to  them.  The  rulrrs 
*f  the  Jynagcgue fcnt  unto  them,  fnying.  Ye  men  and  brethren 
if  ye  have  any  worj  of  exhortittlcn  for  the  people,  fay  en. 
Hereupon  the  apr)(lle  St.  Paul  (lands  up  and  makes  a 
noft  excellent  fcrmon  to  them  in  the  following  vcifcs. 
NVhcre  note.  How  readily  the  blcd'cd  apollle  embraces 
an  opportimity  to  preach  the  gofpcl  ;  the  rulers  had  no 
need  to  afk  him  "twice  :  Little  importunity  willfcrve  to 
perfuad?  an  holy  heart  to  undertake  the  w  irk  of  God 
i  ha  faithful  miniilers  of  Chrifl  are  forward  for  as  well  as 
zealou' in  their  Maftcr's  work.  No  looner  did  the  rulers 
of  the  fynagogue  rectieft  a  word  of  exhortation  from  the 
apofllc,  but  immediately,  though  not  unpreparedly  he  (lands 
Up  and, preaches  to  t~lic  people. 

t6  Then  Paul  flood  up,  and  becTconJng  with  /i?'s 
hand,  faid,  Men  of  Ifratl,  and  ye  that  fear  God, 
give  audience.  17  The  God  of  this  people  of 
IlVael  chole  our  fathers, and  exalted  the  people  when 
they  dwelt  as  ftran^ers  in  the  land  of  Egypt,  and 
with  an  hii^h  arm  brought  he  them  out  of  it.  18 
And  about  the  time  of  forty  years  fuGFered  he  their 
manners  in  the  wi'.derncfs.  ig  And  when  he  had 
dcilroyed  fcvcn  nations  in  the  land  of  Canaan,  he 
divided  their  land  to  them  by  lot.  20  And  after 
that  he  gave  tj'z.'o  MfjJi  judges,  about  tjje  fpace  of 
four  hundred  and  fifty  years,  until  Samuel  the  pro- 
phet. 21  And  afterward  they  defired  a  king:  and 
God  gave  unto  thetn  Saul  the  fon  of  Cis,  a  man  of 
the  tribe  of  Benjamin,  by  the  fpace  of  forty  years. 
8  2  And  when  he  had  removed  him,  he  railed  up 
unto  them  David  to  be  th^ir  king.  To  whom  alio 
he  gave  tcflimony,  and  faid,  I  have  found  David 
theyZnof  jeffe,  a  man  after  mine  ov/n  heart,  which 
Ihall  fulfil  all  my  will.  23  Of  this  man's  feed  hath 
God,  according  to  A;s  promife,  r  lifed  unto  Ilracl  a 
Saviour,  jefus;  24  When  John  had  firfl  preached 
before  his  coming,  the  baptil'm  of  repentance  to  all 
the  people  of  Ifrael.      25  And  as  John  fulfilled  his 


courfe  he  faid,  Whom  think  ye  that  I  am  ?  I  am  not 
he.  But  behold  there  cometh  one  afte  r  me,  whofe 
fhoesof  hii  feet  I  am  not  worthy  to  loofe.  26  Men 
ani  brethren,  children  of  the  ftock  of  Abraham,  and 
whofoever  among  you  feareth  God,  to  you  is  the 
word  of  this  falvation  fent. 

This  latter  part  of  the   chapter  confair.cih   an    liirtorica' 
and  praflical  fermon,  preached  by  St.  Paul  at  the  rcqueft  of 
the  rulers  of  the  fynagogtie.     Where  »5.v,   i.  Hit  prrlo^jTc 
or  preface,    in  which  he   craves  thoir   careful    attention  ; 
withal  intimating,  that  none  of  them  would  attend,  but  only 
fuch  as  truly  feared  God  :  Men  of  JJrael,  and  ye  that  f/jr 
God,  give    audience.     That  is,  the    proper    charafter  of  a 
right  attentive  hearer.     2.  The  narrative  which  the  apol'le 
gives  of  the  many  divine  favours,  benefits,  and   blellings, 
which    the    Lord    bellowed  of  old  upon   Ifrael  his  people; 
namely,    his   free  ek£lion  and   chufing  them     before  a!! 
nations;  his  wonderful  deliverpuce  of  them  ot^t  of  Egvrt; 
his  great   indulgence   toward*;   them  for  forty  years  in   the 
wildernefs,     as  a  mother   bears  with  a  child's  frowardnefj 
and   ftuhbornefs  ;    and    his  conflituting  a   foriTi  of  govern- 
ment for  thcin  under  the  jtidges  full,  and  kings  afterwards 
particularly  Saul  and  David  ;    who  is  dtfcribed  firft  by  his 
conformity  to  the  nature  of  God  ;     he  was  a  n'an  after  his 
cwn  heart.     Secondly,  By   his   conforniity   to   the    will  of 
Go<l  :     He  fliall  fulfil  all  vi\  ivill.     H-jving  tints   ended   fhe 
hiftoiical  part,  he  next  begins  the  praflical  r.art  of  his  dif- 
coiirfe  ;  and  lays  down  this  grand  propofitton,  That  Jtfus 
is  the  Chiift  and  Saviour  of  the  world.     This   alfertion  he 
defends  and  proves,  (t.)  From  his  ftock  and  family  accord- 
ing to  the  fltlh,  foretold  by  God.     (2.)  From  the  tcftiinonv 
of  John   the    Baptift    his   forerunner,    ver.    2^,   24.      Of 
David' s  feed  hath  Gtd,  &c.      After  this  he    makes    a    dofe 
application  of  the  whole  to  them:    Men  and  hrethren,  to  y/>u 
is  the   word  of  this  falvation  feyit.     Lrarn  xhtncc,   That  the 
gofpel    is   the  dodliine   or   w(>rd  of  falvation  fent   by   God 
unto  a  loft  world.     The  gofpel  is  a  melfage  of  gkd  tidities  ; 
the  glad  tidings  which   the  gofpel  brings,    is  falvation  ;  and 
the   way  and  manner   how  the  gofjJtl   brings   falv.'ition,   is 
threeft'Id.      (i.)  Byway  of  pa'etaclion  and  difcovery  ;  the 
gofpel   makes  a  difcovery  of   fdvaticn    exclufivtly    to   any 
other  way  ;  no  angel  in  heaven  could  have  difcoverfd  it,  if 
God  had  not  firft  declared  it  in    and  by   the  gofpel.     (2. 
By  way  of  tender  and  offer  :  O  this  joyful  mcifape  of  f;»l- 
vation  is   fent  to  every    m.Tn's  door  !  free  grace  falls   upon 
its  knees  and  begs  of  every  fiiiner   to   accept  it.      (t^.)  By 
way  of  efScacy  atid   power.     The  gofpel  biings  with  it  n 
cciivincing  and  converting   power,  to  ptit  men  into  a  ftate 
of  falvation  ;  and  hath  ilfb  an   tftablifhing  :nd  confirming 
power  to  preferve  them  in  that  cftaic.     BlefiVri  b-.-  God  that 
to  us.  even  to  every  pneoftisis  the  word  of  this  fidvaii- 
on  fent.     What  monfters  then  .ire  they  vhorre  enemies  to 
our  falvation :  The  only  way  to  hiaven  is  by  Chriil,  the  on- 
ly way  to  Chriftis  by  faith,  and  and  the  only  v,ay  to  tai,h  is 
by  the  word. 

27  For  they  tl'.at  dn'cit  at  Jerufalcm,  and  their 
rulers,  becaufe  they  knew  him  not,  nor  yet  the 
voices   of  the  proph'.ts,    which  arc  read  every  fab- 

bath-dav. 


^.  ~ 


"he 


ACT 


ClIAP.  -Kill. 


•tiav,  thev  li^vc  fulfilled y/inrain  condemning A/m.zS 
And  tlioughthey  found  no  caufe  of  death  m  him. 
vet  dufired^hey  Fihuc  that  he  (hould  be  flain.  25 
And  when  the,'  had  I'llfilledall  thatKas  written  of 
liiin,  they  took  r^.!/':  down  from  the  tree,  and  laid 
■J.im  in-a  iepulchrc.  30  But  God  raifed  him  from 
the  dead  :  3 1  And  he  was  feen  many  days  of  them 
ivhich  camo  up  withhim  from  Galilee  to  Jcrufalem 
>s-ho  are  -his  witnelTcs  unto  the  people.  32  And  u-c 
<lcclare  unto  you  glad  tidinyf,  iiow  that  th<j  promifc 
^v•hich  was  made  unto  tlie  fathers,  33  God  hath 
fulfilled  the  fame  imto  us  their  children,  in  that  he 
Jiathraifed  up  Jcfus  again;  asitisalfo  written  in 
(he  fecond  Pi'alm,  Thou  art  my'  Son  ;  this  day  have 
-I  begotten  thee.  34  And  as  concerning  that  he 
laifcd  him  up  from  the  dead,  noic  no  more  to  return 
to  corruption,  he  faid  on  this  wife,  I  will  giv«  you 
the  fure  mercies  of  David.  35  Wherefore  he  faith 
rlfo  in  another  P/cUm,  Thou  ihalt  not  fufFcr  thine 
Holy  One  to  fee  corruption. 

Nofehcre,  I.  The  apoAle  declares  tlic  ignominious  death. 
a.  The  glorious  rcfurredon   of  the    Lordjcfiis,  whom  he 
proves  to  bc<ihc  true  a'ld  promifcd  Meflias.     (i.)   For  his 
i'^nominioiis  death,    the  Jfjjs hanged  him  upm  a  tree.     The 
S)n  of  God  wr.s  not  onlv  put    to  death,  but  to  the  wrrfl  of 
<Icaths,  even  the  death  of  the   Crofs,    by  tlie   wicked  Jews  : 
Yet   the    apcRle  acknov\ ledges,    that  neither   the  Jcwifli 
rulers  nor   people  did  tindcrliand  him  to  be  the  MefiLns,  as 
1  hey  might  have  done,  had  they  con  fidered   the  p  red  id  ions 
cf  the  prophets  ;    and  therefore  their  ignorance  would  not 
c.NCufe  them  :    for  the  ignorance   and  heedlclfnefs  of  men, 
cnjoyi.ig  the  means  and^1ppoItunilies   of  knowledge,  will 
certainly  bring  deftnidion    upon    them.     To   fn    blindly 
V.ilhoui  knowledge,  or   to   fin   wilfully  againd  knowledge 
when  W£ have  the  meansof  knowlege  js  a  dnmnable    f,n  : 
Tl.e   ritleri/'k'can/eilijtunu  l.lm  not.   mr , yet  the  voice >  af 
ihepnphtts,  havej'uljilled  thafti  in  condemning  him.     Note  2. 
To  t;,ke  away  the  fcandul  of  the  crofs,  the  apoftle  fhews 
tiiat  our  Saviour's  refiirrredion  w-asas  glorif.u";  as  his  death 
\vas   ignominious.   'Gcd  wiped  away   the  reproach  of  the 
•ciofs,  liy  raifing^up   Chrift  from   the  grave,  and   declared 
liim  to  be  his'Son  with  power,  by  the  refurrcclion  from  the 
dead.     And  accordigly   the  aprOlcs  applies   that  prophecy 
loChrill,   in  Pfalm'ii.   7.     Thou  art  my  Son,   this  day  have 
J  kcg-lten  iL'e.     As   if  the  Father  had   faiJ,  "  Now  thou 
hall   a?ain   recevcred  thy  glory,  and  thy   rtfurrciSlionday 
Is  to  thee  as   a  new   hinh-day.''     Three    ways  is  Chrift 
Jaidto  be  begotten  ;     (i.)  Of  the  eflcnce  of  the  Father  be- 
fore all  worlds.     (2.)  \Vhen   his  body  was  formed  of  the 
fubllancc   of  the    Virgfn's  flelh.     (3.)  1/Vhen  God   n-ifcd 
):im  from  the  dead  ;     7his  d<iy  hat^e  Ilegotun  l!.ee  :    That 
is,  ded;;r:,i;\dy,  lor  he   was  the  Son  of  G-xi  bi-fore,  even 
from. all  et'ernity  ;  but  whilll  he  M-as   in  a  fuf*cnng  condi- 
tion, his  divinity  was  vciUd  :    Whereas  after  his  rcfurrcc- 
lion  it  wasmoic'appartnt,   and  he  was  thc-^  d eel r red  to  be 
the   Son  of  Gtxi  ;    not    then    made  the  Son  of  God,  but 
then  itvade  nianit'ell  to  b;  ths  S.^i  ^•''GjJ,  but    the  rcfur- 


reflion  from  the  dead.  Learn,  That  the  Lord  Jefus  Chrift 
was  the  S')n  of  Gixl,  antecedent  to  his  rerurr((3ion,  even 
from  all  eternity  ;  he  was  declared  and  manifeftcd,  but  not 
nude  or  conftituted  the  Son  of  God  by  the  rcfurre£lion. 
Then  it  was  that  his  divinity  brake  forth  as  the  fun,  after 
it  had  bew  (hut  up  under  a'dark  and  thick  cloud.  Chrift 
was  the  etcrnalSon  of  God  ;  but  Ins  refurrcdirn  was.  a 
declaration,  and  full  manifeftation  of  it  to  the  world  ;  Rem 
J.   4.    Declared  to  be  the  Sen  of  God  with  p'.vjcr. 

36  For  David,  after  he  had  fcrved  his  own  gen- 
eration by  the  will  of  God,  fellonflecp,  and  was 
laid  u^ito  hi^  fathers,  and  law  corruption. 

The  Holy  Ghoft  here  gives  a  compendious  account  of 
David's  life  and  death:  Of  his  life.  He  fericd  his  gencri- 
lion  according  to  the  •will  6f  Cod :  Of  his  dea'.h  :  He  felt 
tfleep,  and  was  gathered  /«  his  Ji-tlcii-,  and fa'^xi  corriiptizn. 
In  the  account  given  of  David's  life,  n.te,  i.  His  aflivity 
and  zeal  for  God,  he  fcrvv-d  as  well  as  reigned  :  This  ferv- 
ing  implies  not  fmgle  or  individual  aft,  but  a  ferics  and 
fiiccellion  4)f  good  ad  ions  thronghout  the  whole  courfe  cf 
hislife.  2.  The  publicnefs  of  his  adivity  ;  he  ferved  no: 
himfclf,  bur  his  own  generation.  3.  The  rule  of  his  ac- 
tivity, lie  that  was  the  will  of  God;  as  he  fcrved  his  ge- 
neration, fo  lie  ferved  God  in  his  generatipn  faithfully  ac- 
-cording  lohisvvill.  All  our  (erviccablcncfs  for  God  and 
our  generation,  muft  be  guided  and  dirtded  by  the  word 
and  will  of  (icd.  David  ferved  his  own  generation  by 
the  will  of  God.  This  is  the  account  of  his  life.  Note 
next.  The  relation  of  his  death.  He  fell  afJcep,  ivas 
gath^ercd  to  his  fathers,  and  faw  corruption.  He  fell  rfecp; 
death  to  the  fcrvants  of  God  is  as  a  lleep,  and  but  a  ileep. 
As  a  fleep,  it  gives  reft  snd  cefTation  from  labour  ^  and  ar 
a  flecp,  it  gives  cefTation  after  labour;  and  as  they  th:it 
fleep  fhall  certainly  awake,  fo  thofe  that  deep  in  Jefus  fiinl't 
aw.-ke  in  the  morning  of  the  relurredion,  to  fee  their 
glorified  Redeemer  face  to  face.  2.  No  fcniceiiblcners  to 
Gnd  in  rur  generation  can  exempt  from  death  ;  for  Davi.l 
fell  afleep  ;  this  is  the  lot  of  the  faithful,  as  well  as  the 
flothful  fcrvants.  •^.  It  is  a  bleffcd  thing  when  we  fall 
aflecp  With  cur  work  in  our  hands  ;  when  death  meets  us 
after  a  life  fpent  in  the  fcrvicc  ofChrift.  David,  after  he 
had  ferved  his  generation,  fell  alleep  ;  it  follows,  he  wa; 
gathered  to  his  fathers:  that  is,  he  was  buried  amongft  his 
anceftors:  and  faw  corrupti^'n  ;  that  is,  his  bsxly  corrupted 
in  the  grave  like  other  men's. 

37  But  he  whom  God  rai fed  again,  frfw  no  cor- 
ruption. 

P^ Thar  is,  JefuS  Chrift,  whom  God  the  Father  raifed  to 
life  the  third  day,  he  faw  a  dillulution,  but  no  corruption. 
Sin  h.id  no  inlieritance  in  him,  therefore  death  eoidd  have 
no  dominion  over  him  ;  but  he  overcame  death  in  his  own 
territories,  the  gr.nvc.  Thus  the  r.poftlc  dra■.^  s  the  argn- 
ment  home,  that  the  forc^oinr:  words  rwdd  not  be  nif-ant 
of  D.iv*i's  perfon,  but  ol\he'Nlcllias  whom  Da-,  id  typii^d 
and  reprtfcutcd. 

38  Be  it  known  unto  you  therefore,  men    ant", 
brethren,  ihHt  through   ihio  man  is  preached  unto 

yoj. 


Chap.  iv. 


Th« 


ACTS. 


obfcure  afFair  ;  anJ  accordingly,  their  niithori'v  heinir  fo 
iJhiftrioiis  anJ  commanding,"  3n<!  the  ilccrcc  fo  piniis  ind 
pnulential,  ihiir  determination  was  rrccived  \vi;h  iiiiivcrf'l 
fatisfaclion.  7l?ey  dc!iver(d  the  tpijUf,  which  w'tn  ff-ey 
had  read,  they  rejoiced.  3.  What  wasil'e  frbjed  matrer 
of  their  joy,  and  the  fpecial  occafion  ot' their  rejoicing  j 
Theyrcjcicedf:r  the  cnfolation  :  Tliat  i^,  for  tile  £;r'.at  con- 
folation  which  they  had,  in  heinp  freed  from  the  burden  of 
the  legal  ceremonies  liiough  originally  of  divine  iniUmion 
and  appointed  by  God  himfclf.  From  whence  wr  learn, 
That  lib.-rtv  from  toilfomc  ceremonies,  th.  nth  oii^'inally 
ct  divine  inRivmion,  much  more  a  freedom  from  fi iper- 
fliiioits  cercmanics  of  human  invcnti:in,  is  matter  of  great 
joy  to  the  church  of  Chrift.  Lord!  what  numerous  and 
burdenfome  ceremonies  has  the  church  of  Rome  impofcd 
upon  her  blind  votaries  ?  When  in  their  worfhip  they 
jvould  be  thought  truly  zealous,  they  are  really  ridiculous. 
They  pleafe  themfelves,  perhaps,  but  cannot  pleafe  their 
Miikir  ;  all  the  acceptance  thty  will  (ind  with  God  will  be 
lignified  to  them  in  that  ch.idin'g  qutftion,  "  Who  hath  re- 
quired thefe  thngs  at  your  hands?" 

32  And  Judas  and  Silas,  being  prophets  alfo 
theuifclves,  exhorted  the bietliren  with  many  words, 
and  confirmed  than.  33  And  after  they  had  tarri- 
ed there  a  fp;ice,  they  were  let  go  in  peace  from  the 
brethren  unto  the  apoflles.  ,94  Notwithfl.mding  it 
pleafed  Silas  to  abide  there  (till.  35  Paul  alfo  and 
Barnabas  continued  in  Antioch,  teaching  and  prcich 
in;r  the  word  of  the  Lord,  with  many  others  alfo. 

Judai  and  Silns  lelnf  prophets  ;  that  is,  perfins 'extraor- 
<lin:irily  infpircd.  and  endued  wiih  eminent  gifts  for  teach- 
in;j  \n:\  interprtiing  the  holy  fcriptures  ;  they  employed 
themfelves  at  Antioch,  confirming  and  bm'ldino  up  their 
brethren  in  the  faith  of  Chri.L  And  after  thev'had  ftayed 
at  Aisti  .ch  fome  time,  tiiey  were  of  all  kindnefs  difmiiled 
ct  the  church  there  ;  and  ^t-das  returned  to  Jenifslcm,  to 
acquaint  the  apoflles  with  the  recepiion  which  their  letter 
had  met  with, and  what  obedience  was  readily  given  to  their 
decrees. 

36  f  And  fome  days  after.  Paul  f.iid  unto  Bar- 
Tiabrj,  Let  us  go  aijainand  vifit  our  biethren  in  e- 
-very  city  where  we  have  preached  the  word  of  the 
Lord,  arAJcc  how  they  do. 

Awchere,  The  pious  and  p'udential  care,  which  Paul, 
"wnohad  planted  the  churches,  t:ikes  fovifitand  infpeathem 
that  he  might  fee  and  cnderftnnd  how  they  did  ihiive  and 
grow  in  t!ie  knov/lcdgc  of  Chrill.  and  in  their  Hncere  obe- 
dience to  him.  This  great  ^poflje  had  been  fov^ing  the 
good  feed  of  the  word  of  G:.d  ;  his  next  care  is,  to  examine 
and  inquire,  whether  the  envious  ones  had  not  ftnvecd  tares 
in  his  abfcnce.  A  mini/lcr'  s  work,  and  an  huHjandman's 
l)iifine!s  are  never  at  an  end,  but  rim  round  in  a  circle- 
Ked:l  hh<ir  aclus  !n  orhem  ;  after  plni,;hin^  and  fowin.^j 
th-!L-  mi;lt  be  weeding,'  and  wa^er!n<r,  before  renpinn  and  in- 
gafi.erin :.  Accordingl/,  St.  Paulrefolves  upon  the  vifit;,. 
tiMi  here  m.nii.-hcd :  Ver.  36  Let  us  f,  a^rln  and  v-jlt, 
&c.     Hcre«;/r,   i.  The  vifuor?,  Paul  -^nA'-Barnalas.     2. 


4^1 


The  vifited,  our  bntlir$n,   both  the  elders  aiid  merr.bcrs  ef 
the    church.       3.  The    aaion   performed,  vifiting  :    The 
word    imports  a  Arid  view,  a  mofl  diligent  and  felicitous 
Scrutiny,  left   fome  errors  in  their   abfence  might  be  crept 
into  the   dcdlrine   and  converfation  of  thefe   new-planted 
churches.     4.   The  place  where  the  vifitation  is  to  be  held, 
in  every  city    where  tl?ey  had  preached  ll:e  zicrd  of  ll'e  Lcrd : 
Where  they  had  planted,  they  were  obliged  to  water  ;  and 
where  they  had   begotten  any  to  the  chrifli.-^n  faith,  they 
thought  it  their  duty  to   nurture  and  ncurl.Oi  them  ;    and 
therefore,   though  they  wcro  prefbyters  no  doiiht   in'every 
city,  yet  Paul  and    Barnabas  challenged    to  thcni.llves   a 
power  of  vifitation,  where   thev  had'''perfon.-i]!y  preadisd. 
The  apoflles  w  ho  firft  converted  'them,   had  a  peculiar  ri"!,t 
to  infpc£l  and  govern  them.     Converted  fouls,  and  platued 
churches,  muft  be  farther  vifited,  obfeivcd,  and  warereti. 
5.  The  end  end  defignof  the  vilitation,  to  fee  how  they  d^, 
and    what  they  do;    to  take  an   account  of  their  f'ait.'i   and 
pra<flice.     From  the  whole,  ohferve,  i.  A  difeafe  which  the 
churches  of  the  apoftlcs,  own  planting  were  fyppofed   to  be 
liable  and  obno.xtousto  ;  the  oureft  cf  churches,  and  bcft  of 
men   in  this  military   and  mortal  flafe,  are  apt  to  fall  i.-iio 
diilempers,  witncfs  this  chapter :  Where  we  find  tlit  con- 
verted JcvNsn.iiifeatin2  the  bread  of  life,   rr.uking  it   their 
chc-ice   topi(k    and  eat  the    rubbifii  of  the  partition    waH 
which  Chrift  had  detnolilhcd  ;  I  mean  circumcifion,   and 
the  legal  ceremonies,  which  though  expii-ed  at  the  death  of 
Chrift,  and   by  this   time  had  an    honourable   biiri?!,  yet 
they  attempt  to  pull  out  of  their  graves,  and  eive  a  rcfur- 
rc<flic)n  to  them.     Such   diftempcrs   will  be  in  the   pureft 
^-hurches,  it  we  conlider  the  hereditary  ccrnipticn  which  is 
in   all  by    nature  i    the   remains  of  it  in    thofe   who    ar- 
renewed  by  grace,  and  the  cndtavours  of  Satan   to  folicit 
thefe  lernains,  and  invite  them  f.jrth   into  id  and  cxercif? 
2.  The  remedy  refolvcd  upon  for  preventing  and  hta'inj^ 
of  this  difeale  ;  namely,  apcftnlica!  vifitation,   and  eplfcon-a 
mfpeftion,  as  the  word  iignifies :  The  conftitution  of  the 
church  is    fuch,  that  it  cannot  conthiuc  lono-  in   renair 
without  infpeaion   and  governincnt.     ForthcTigh  thc'uriil 
verial  church  is  fecurc,  being  built  i-pt.n  a  rock  ;  yet  par- 
ticular  churches  are   liable   to  dilapid.ttions  :    And' accord- 
ingly,   it  is  the  duty  of  the   governors  of  the  church  ■ 
frequently  to  uifpea  the  authority  of  thofe  who  nresch,  to 
examine  thtir  dodrints,  to  inqinrc  into  their  lives,   to  give 
roles  tor  prelerving  order,  and  to  cenfurethofc  who  netdeft 
thofe   rules,  and  difturb  that  order.     In  fine,  we  fee'^the 
church  of  Chrift  muft  be  gwcmcd  ;■    in  tl.at   government 
there  muft  be  a  fuperiority  in  fome,   and  a  fubordinaiicn  in 
others  ;  luneriors  muft  Jrequenily  vifit,  and  ns.-rov,  ly  iufpedt 
thedoarine,    the  lives  and  manners,    both  of  the  nvniftcrs 
and  members  ot  the  church,    accouiing  to  the  prndice  and 
example   ot  thofe    two  great   .ipoftles.    Paid  rnd  Barn-ba^ 
who  laid,  ver,  36.     Let  us  go  ogain  and  vifit,  &c. 

,  37  And  Barnabas  determined  to  take  with  them 
John,  wijole  furname  was  Mark.  38  But  Paul 
thought  not  good  to  take  him  v.-iih  him,  who  de- 
parted f:om  them  from.  Pairphyiia,  and  went  Kot 
with  them  to  the  work.  39  And  the  conter.tion 
v.-as  fo  fharp  between  them," they  departed  afur.der 
3  *•  cr.e 


4^4 


The      A    €    T    S-. 


ClIAf.    XVT. 


one  from  the  otTier  :  and  To  Barnabas  took  Marie, 
and  failed  unto  Cyprus.  40  And  Paul  chofc  Silas 
and  departed,  being  recommended  by  the  brethren 
tiuto  the  grace  of  God.  41  And  he  went  tlirouijh 
Syria  and  Cilicia  confirming  the  churches. 

St.  Panl  Iiavirii^  made  a  motion  to  Barnabas,  in  the  fore- 
going \iiCc3  to  vifit  and  infpcft  the  new-planted  churches, 
j3Drn:'.bas  very  readily  complit.d  with  the  motion,  but  dcfired 
that  he  might  take  his  nephew  John  Mark  along  with  him: 
Tiiis  Paul  confented  not  unto  ;  becaufe  he  left  them  at 
PaiDphylia,  and  did  not  accompany  them  conftantly  in 
preaching  the  gofpel  to  the  Gentiles.  Sf.  Paul  was  in 
the  ri^ht  ;  Mark's  cowardice  in  leaving  them  when  they 
undertook  a  tedious  and  hazardous  journey  to  preach  the 
gofpel  to  the  Gentiles,  was  a  confiderable  objc<^ion  againft 
Jiis  prcfent  going  with  them,  and  weighed  more  than  his 
confarguinity  or  nearnefs  of  blood  to  Barnabas.  Accord- 
iri^ly  St.  Paul  infiftcd  upon  it,  that  he  (hould  not  now  go 
•along  with  them  ;  but  this  cccafioned  a  very  fharp  and 
lmh.Tppy  contention  between  them  ;  infomuch,  that  thofe 
two  great  and  good  men  parted  afunder,  Barnabas  going 
to  Cyprus,  and  St.  Paul  to  Cilicia;  but  God  over-ruled 
this  evil  for  good  ;  caufing  their  feparation  to  tend  to  the 
publication  and  farther  fpreading  of  the  gofpel.  Hence 
/earn,  I.  How  induftrious,  yea,  ambitious  the  devu  is  to 
fow  tJie  feeds  of  difcord  and  dilTention  amongft  the  m.cm- 
bers.  but  efpecially  aincngil  the  minifters  of  jefiis  Chrift  ; 
and  how  ready  he  is  to  take  all  occafions  to  divide  them. 
Thefc  holy  men  of  God,  thefe  great  apoftles,  whofe  hearts 
were  united  in  the  work  of  God,  and  went  hand  in  hand 
together,  to  plant  and  propagate  the  everlafting  gofpel, 
divide  among  ihcmfelves,  an  I  arc  parted  by  Satan's  policy 
and  their  own  pafiions.  2.  That  the  holieft  and  wifeft  of 
men  are  but  men  ;  men  of  like  pafTions  with  other  men, 
and  whilft  on  this  fide  of  heaven  not  wholly  free  from 
pafliojiaie  infirmities.  Thefe  two  great  apoflles  verified 
here  by  their  actions,  what  they  afftrmed  before  in  their 
vords,  Acisxiv.  15.  Tf'e  are  men  of  like  pajffions  with  you. 
Learn,  3.  That  natural  aff"e£lions  arc  apt  to  overfway  the 
wiftfl  and  beft  of  inen.  Barnabas's  great  love  to  hiskinf- 
,man  here,  prevailed  contrary  to  his  judgment,  4.  That 
fuch  is  the  wifdoin,  power,  and  goodnefs  ofGcd,  that  he 
knows  how  to  bring  good  out  of  the  greatcft  evil,  and  to 
over-rule  fm  itfeif,  ancl  make  it  fubfervicnt  to  hisown  glory 
and  his  church's  good.  The  Lord  was  pleafcd  to  over- 
rule thefc  divifions  and  dilTentions  betwixt  Paul  and  Bar- 
nabas, for  the  enlarging  the  kingdom  ofChrill,  and  for 
fpreading  the  gofpel  farther  into  fever?!  nations.  Laftly, 
How  this  rcikitiiin  upon  John  Mark's  faint-heartedncfs  in 
declining  the  hardlhips  and  the  hazards  of  flie  miniflry, 
made  hiin  for  the  future  more  vigilant  r.nd  in  the  caufe  of 
the  gofpel,  which  occafioned  that  kind  fabitation  which  St. 
Paul  gives  him,  C<M.  iv.  10.  Though  fin  be  only"  evil, 
•abfohitelv  evil,  and  infinitely  evil:  ytt  thewifdom  aiidgood- 
no:s  of  God  fan£lifies  the  mifcarri-aees  of  Vis  faints,  ren- 
dering thciTi  more  huiri'ole  for  tlie  time  ranbd,  and  more 
watchful  and  vigilant  for  time  to  come.  Thu.'  (t  was  with 
Mark  here  ;  he  was  humbled,  for  his  fin,  and  afterwards 
iljccamo   profitable  to  St.  P^ul   fc  r  the  miniflry,  was  his 


ftllow-hbo'irer  ;  and  the  apofllc  gives  a  fpecial  charge  to 
the  Colodlans  to  entertain  him  kindly  whenever  he  fhotrld 
come  unto  them.  Col.  iv.  \o.  Marcus,  Jijier'sjcn  to  Barna- 
has,  when  he  comes  un/o  you,  reeehe  him. 

CHAP.     XVI. 

THen  came  he  to  Derbe  and  Lyflra  :  and  be- 
hold, a  certain  dilciple  was  there,  named  Ti- 
motheus,  the  Ion  of  a  certain  woman  which  was  a 
Jewefs  and  believed  ;  but  his  father  zffls  a  Greek  :  2 
Which  was  well  reported  of  by  the  brethren  that 
were  at  Lyflra  and  Icon  turn.  3  Him  would  Paul 
have  to  go  forth  with  him  ;  and  took  and  circum- 
cifed  him, becaufe  of  the  Jews  which  were  in  thofc 
quarters.  For  they  knew  all  that  his  father  was  n 
•Greek. 

The  latter  end  of  the  foregoing  chapter  gave  \is  a  fad 
.nccount  of  a  dilfention  and  difference  arifing  between 
Paul  and  Barna'oas,  upon  which  they  parted  ;  Barnabas 
fails  for  Cyprus,  but  what  fuccefs  he  had  there,  the  fcrip- 
t'jre  fays  not.  St.  Paul  goes  through  Cyria  and  Cilicia, 
confirming  the  churches,  and  doing  good  fervice  in  his 
peregrinations  and  travels.  Here  ns?/,  That  St.  Paul  and 
Silas,  before  they  fct  forth  to  their  v/ork,  were  in  a  folemn 
manner  (by  prayer)  recomnended  hy  the  brethren  to  the  grace 
cfGod,  chap.  XV.  4.0.  And  accordingly  their  lal  ours  are 
fuceeded  and  blelfcd.  Barnabas  and  Mark  fet  forth  for 
Cyprus  ;  but  we  read  not  of  any  folemn  recoinmcndaticn 
of  them  by  the  brethren  to  the  grace  of  God;  not  a  word 
of  any  fuccefs  they  had  in  their  work  :  Teaching  us  the 
great  neceflity  of  fervent  prayerto  precede,  accompany,  and 
follow  the  preaching  of  the 'gofpel.  Let  minilkrs  pray, 
and  people  pray,  aiid  engage  all  the  prayersthcy  can  for  the 
fuccefs  of  their  minillry.  Lord,  let  me  ftcep  the  feed  I  fow 
amonaft  thy  people  in  tears  and  prayers  before  I  Scatter  it! 
O  pour  out  thy  Sjiivit  with  thy  word,  that  it  may  be 
mighty  through  God  for  pulling  down  of  ftrong  holds! 
Verily  there  is  fo  little  ctTicacy  in  ordinances  for  want  of 
fervent  wrefllings  with  God  in  prayer.  'Note  next,  The 
places  which  Paul  and  Silas  in  their  travels  firft  came  unto  ; 
namely,  Derbe  and  Lyilra,  where  he  finds  yoi:ng  Timothy 
whom  he  tnkes  along  with  him,  and  breeds  him  up  for  a 
gofpel  minifter,  cnlls  him  his  fdlow-woiker  andcompaiiion 
'in  his  travels.  Farther,  The  account  here  uiven  of  Ti- 
mothy's birth  and  parentage  ;  his  mother  Eunice  was  a 
believing  Jewefs  :  his  Father  was  a  Greek,  a  Gcntilej; 
for  which  reafon  Timothy  was  not  circun^cifcd,  becaufe  it 
was  not  lawful  for  the  mother  to  have  her  child  circum.. 
cilcd  ar.-ina  hcr'l.nflwnd's  confent.  Now  St.  Paul  intend- 
ing to  take  Timwthy  along  with  him  as  his  companion  in 
preaching  the  gofpel,  that"  his  iniiiillry  might  be  the  more 
acceptsbfc  to  the  Jews,  v.ho  knew  him  to  be  uncircum- 
cifed,  b.-caufe  the  fon  of  an  uncircumcifed  father,  he  takes 
him  and  circumcifcs  him;  but  at  the  feme  time-,  Titti.s 
who  was  a  Gentile,  both  by  father  and  ir.oihcr,  him  he 
WQuld  not  circumcife,  nei'ber  fuffering  the  yoke  ol  circum- 
cifion  to  be  luid  upon  the  Gentiles  which  God  had  never 

>Jinpofcd, 


Chap.  xvi. 


The 


Acts. 


4^5 


impofed,  nof  woiilJ  he  feem  (o  coiintf  nance  tTiofe  who  he\d 
circumcifion  neceiTary  t"  fnlvaiinn.  O  what  an  ndmirabie 
pattern  ha»  thi'^  ereat  anf  humble  apoftle  left  to  pofteritv  ! 
ne became  sU  tilings  to  all  men,  anH  ci  her  ufednr  refiiftd 
indifferent  tilings  according  as  the  ufc  or  difife  of  them 
tended  to  tlie  clmrch's  edification,  and  men's  r^lVaii'-n. 
From  wlienre  k/im.  That  in  things  hot  abfoliitely  necei- 
fary  to  falvati  >n,  Chriilians  ought  to  afl  priKlcntially,  and 
either  do,  or  not  do,  foir.e  things  of  lell'cr  moment,  accord- 
ing as  it  may  promote,  and  bell"  conduce  to,  the  church's 
peace  and  edification. 

4  AnJ  as  they  went  through  the  cities,  they  de- 
livered them  the  decrees  for  to  keep  that  were  or- 
dained of  the  apoflles  and  elders  which  were  at  Je- 
rufalerrt.  5  And  fo  were  the  churches  eflablifbeJ 
in  the  faith  and  increaft.d  in  number  daily. 

The  fenfe  is  this,  that  as  Paul  and  Silas  paded  through 
the  cities  in  Syria  and  Cilicia,  they  delivered  to  the  feveral 
churches,  as  they  paJed  ah)ng,  the  decrees  to  obferve, 
which  were  ordained  by  the  apoftles  and  elders  met  in 
council  at  Jjrufalem,  whereby  thofe  churches  were  cftab- 
lifhcd  in  the  faith,  and  many  more  every  day  converted 
unto  Chrift.  Here  note,  r.  The  mcllengers  which  delivered 
thefe  decrees,  Paul  and  Silas,  wiih  a  fpecial  regard  unto  the 
church's  unity  and  peace.  Behold  here  an  excellent  pat- 
tern for  chrirtians  in  general,  and  the  minifters  of  the  gof- 
pel  in  particular  ;  as  to  maintain  truth,  fo  t )  procure, 
promote  and  preferve  the  church's  peace.  Truth  and 
peace  with  God  has  joined  together,  Zcch.  viii.  10.  let 
none  dare  to  put  afunder.  2.  What  it  was  that  St.  Paul 
here  made  the  difcovery  of,  the  decrees  made  by  the  apofties 
and  elders  at  Jerufalcm  ;  not  the  decrees  made  by  the  whole 
church,  but  by  the  miniftcrs  of  the  ciiurch  only.  None  fu 
fit  to  determine  church-differences,  as  church- officers.  3. 
To  whom  thefe  decrees  were  delivered;  namely,  to  the 
churches  as  thf-y  pafTed  alonij  through  the  feveral  cities  ;  fo 
many  cities,  fo  many  churches  :  Tl;e  whole  company  of 
Chriilians  wi'hinaci;y,  and  the  adjacent  territory,  were 
•wont  fo  be  framed  into  a  Chriflian  fociety  or  church,  and 
feveral  congres^ations  made  but  one  church.  To  fet  up 
churches  againil  churches,  to  fet  up  churches  in  churches, 
and  to  gather  churches  out  of  churches.,  has  no  precedent, 
no  warrant,  no  countenance  from  any  phrafe  in  fcriptureor 
praftice  of  the  apoflles  times.  4.  The  end  for  which  thefe 
decrees  were  delivered;  namely,  to  bring  all  the  churches 
to  unity  and  uniformity;  to  unity  in  judgment,  and  uni- 
formity in  praflicc,  that  they  might  all  be  cf  one  heart,  and 
one  way.  Learn  thence.  That  an  unity  and  imiformity 
among  the  churches  ot  Chri.'b  is  a  thing  to  be  carneftly 
defired  rnd  endeavoured  ;  their  unity  is  their  flrencth  and 
beauty  both.  I>aflly,  The  fuccefs  and  fruit  of  the  di  livery 
ef  thefe  decrees  to  the  churches,  ver.  5.  So  were  the  cltirches 
tfta'tiihed  in  the  faitk,  and  increnjed  in  the  number  daily. 
V/ht-re oh/erve,  A  double  blcfling  accruing  to  the  chuichcs, 
the  one  of  confirmation,  So  wo'e  the  church's  efahlijhed  ; 
the  other  of  augmentation.  They  increojed  in  number  daily. 
Leurn  i.  That  as  divifioii":  do  Ihake  and  imfctrle,  fo  I'nity 
and  unil'oiini;y   do  clUblifli   and  coiifiim  the  cJuirch  of 


Chrift:  So  were  the  church's  eflahlipied.  2.  That  it  is  a 
hicired  thing  to  hear  of  the  church  increailng,  provided 
it  be  by  way  of  iddiiion,  not  divifion  :  To  hear  of  churches 
muhiplyina-,  bv  the  number  of  converts  increafing,  is  happy 
but  to  multiply  churches  by  breaking  churches  in  pieces, 
is  a  fad  multiplication-  The  Lord  keep  hi.«,churches  from 
fucii  incrcafes  !  and  the  Lord  pardon  thofe  who  for  private 
intcreft  have  ^o  increafed  cl'urches  by  gathering  churches 
out  of  churches,  pretendedly  for  grc-ater  purity  fake,  but 
really  for  worldly  advantage  fake  !  DoiSrines  crying  up 
purity  to  the  reign  of  unity,  rejedt  ;  for  the  doilrine  calls 
for  unity  as  well  as  far  purity. 

6  Now  when  they  had  gone  throughout  Phrygia 
and  the  region  of  Galatia,  and  wereforbiddc-n  of  the 
Holy  Ghofl  to  preach  the  word  in  ACa,  7  After 
they  were  come  to  Myfia,  they  alFayed  to  go  into 
Bithynia:  But  the  Spirit  fufFered  them  not. 

Note  here.  How  the  apoflle  and  his  companions  had  a 
defire  and  dclign  to  propagatcthe  gofpel  in  feveral  provinces 
but  were  forbidden  by  a  fecret  i  npulfe  of  the  Holy  Spirit. 
Lenrn  thence,  That  the  fruftrating  our  attempts,  and  dif- 
appointing  our  defigns  to  preach  the  gofpel  to  particular 
places,  which  we  were  pwrpofed  to  go  unto,  doth  fome- 
times  arifc  from  the  Holy  Ghoft.  The  very  jotirneyings 
of  the  apoflles,  and  firft  preachers  of  the  gofpel,  as  well  as 
their  divine  excrcifes,  were  all  ordered  by  the  wifdom  and 
vvill  of  God  i  they  might  neither  fpeak,  nor  a£l,  nor  walk, 
but  according  to  divine  dire£lions.  Thus  Almighty  God 
at  plea  fu  re  orders  the  candle  of  the  gofpel  to  be  removed 
our  of  one  room  to  another,  fends  it  fiom  one  place  and  peo- 
ple to  another,  and  accordingly  ought  all  places  and  pcrfons 
t»  prize  it  highly,  and  improve  it  faithfully. 

8  And  they  pafling  by  Myfia,  came  down  fo 
Troas.  9  And  a  vifion  appeared  to  Paul  in  the 
night:  there  flood  a  man  of  Macedonia,  and  prayed 
him,  faying, Come  over  into  Macedonia, and  help  us 
10  And  after  he  had  feen  the  vifion,  immediately 
weendeavouredtogointo  Macedonia,  afTurediy  ga- 
thering, that  the  Lord  had  called  us  for  to  preacli 
the  gofpel  unto  them. 

Thefe  words  are  a  relation  of  a  meffage  from  heaven  unto 
St.  Paul  to  dirccl  him  in  his  preaching  and  publifhing  o{^ 
the  gofpel,  both  as  to  the  place  where,  and  as  10  the  perfons 
to  whom  he  was  to  deliver  it.  Where  na/c.  The  manner 
of  it;  it  was  by  a  vifion,  j1  vifion  appeared.  The  time  of 
it,  it  was  in  the  night ;  the  bringer,  a  man  of  Macedonia  ; 
the  matter  of  it,  help  for  the  Macedonians,  interpreled 
(ver.  10.)  to  be  by  the  preacliing  ftfthe  gofpel.  Leant 
he«ce,  I.  That  no  men  in  the  world  want  help  like  them 
that  want  the  gofpel ;  Of  all  diflre'Jes,  want  of  the  gofpel 
cries  loudt  fl  for  relief  and  help  :  For  by  want  of  the  gofpel 
they  want  every  thing  that  is  \sorth  having  ;  they  want 
JeCus  Chrill,  w  ho  is  revealed  only  by  the  gofpel.  They 
want  communion  wiihGtd  ;  they  want  the  comforts  and 
refrefhments  of  (rdiiiances;  they  will  at  laft  want  heaven 
and  falva;itn.  But  that  which  is  inofl  deplorable  is  this> 
,         3  P  2  thofe 


484 


The 


ACTS. 


Chat.  xvi. 


<!iofe  that  want  the  £;ofpe!,t!ir>ngh  they  want  all  (hefc  things 
yet  arc  they  not  fenfiblo  that  they  want  any  thing.  2. That 
t*!*  fcnJing  of  the  gofpel  to  one  nation  place  or  people,  and 
ret  to  anotlier  proceeds  from  the  determinate  will  and  plea- 
fiirc  of  Almj.'hty  Gcd.aiid  is  the  tftciSlof  his  own  free  grace 
*»nd  good  f^eklrtre ;  Stay  not  in  Afia,  go  not  into  Bithynia, 
hilt  come  o^er  into  Micedonia:  Even /a,  Father,  for  thus  it 
fc::n:lh  g3cu  in  thy  fight. 

^  11  Therefore  loofing  from  Tross,  wecatnewith 
it:  fti-aircourlc  to  Samotinacia,  and  the  next  (/tjv  to. 
NeDpolis  :  12  And  from  thence  to  Philippi, which 
is  the  chief  city  of  that  part  of  Macedonia,  ff.'Z^  a 
colony.  And  we  were  in  that  city  abidini;  certain 
tiays.  1"^  And  on  the  fabbath  we  went  out  of  the 
city  by  a  river  fide,  whore  prayer  was  wont  to  be 
made.  And  we  fat  down  and  fpake  to  the  women 
which  rcfortcd  r/;zV/j^r.  14  And  a  certain  woman 
named  L)'dia,  a  feller  of  purple,  of  the  city  of 
Thyatiria.which  worlliipped  God,  heard  tw:  whofc 
lieartthc  Lord  opened,  that  flie  attended  unto  the 
things  which  were  fpoken  of  Paul.  15  And  when 
Ihe  was  baptized,  and  her  houfhold,  fhe  befou^ht 
wf,  fayinq.  If  yc  have  judged  me  to  be  faithful  to 
the  Lord,,  cprnc  in  to  my  houfe,  and  abide  there.. 
And  fhe  conllrained  us. 

A  farther  account   is  here  given  of  St.  Raid's  travels  to 
preach  the  gofpel :  he  departs  from  Troas  to  Samothracii, 
-t'roni  »h?ncc  to  Neapo1i=,  and  thence  to  Piiilippi,  the  chief 
citv  of  ?\I.icedonia.     Here  oa  the  fabbath-day  he  went  out 
oftheciiyto   the  river's  fidr-,  where  a  meeting-place   for 
prayer;  fay  fome,  was  built,  and  made  ufe  of,  as  being  re- 
mote from  the  noife  and  obfervation  of  the  multitude.     In 
tliis  oratory,  St.  Paul  preached  to  the  women,  they    being 
both  mofl  numerous  and  mod  zcaloHS,   and  Grid  gives   him 
the  feal  of  his  minidry  in  theconverfion  of  Lydia.   In  which 
famous  converfion,  cbtervc  how  particular  the  Holy  Gluul 
is  in  relating  the  feveral  circumflances  belonging  to  it:  Shs 
is  defcribed  by  her  perfon  and  fox,  a  certain  woman  ;     by- 
hcrcaTTc,  Lvdia  ;  by  her  calling  and  employment,  a  feller 
of  purple;  by  her  city,  Thyatira  ;  by  her  pious  difpofition, 
(he    worfhipped  God.     Her  convcrlion   is  defcribed,  (i.) 
By  the  cfHcient   caufe  of  it  ;    the   Lord  opened  her   heart. 
^2.)  By  the    inflrumcntal  caufe  of  it ;    her  attending  to  the 
tilings   that  were   fpokcn   of  Paul.     Learn,   1.  That  the 
hearts  of   pcrfons  are  naturally  (hut   up,  and   faft  barred 
ag.-ilnfl  Jefus  Chrid.     2.  That  the  opening  of  the  heart  to 
receive  Jefus  Chrift  is   the  pecidiar  effect  of  the  fovcrtic;n 
pov/er  and  omnipotent  grace  of  God.     3.  That  till   God 
/jpens  the  heart  of  a  (inner,  the  preaching  ofthegofpcl  little 
aftuifteth,  though  never  fo  plainly  and  pcrfuafivcly  preached 
4.  Th.it  when  once  the  heart  is  opened  the  ear  will  not   be 
llisit,    the   perfon   is  truly   attentive   to   the  preaching  of 
the  gofpel;   Tlje  lord  opened  Lydia  s  heart,  and  Ihe  attended. 
Qpfei\!e  next,   The  feal  of  her  converfion  and  falvation  re- 
ceived by   her.  She  was  tcptizcd,  and  her  ivhaJe  bouje.      It 
was  the  oidioary  way  of  thi;  apoIUcs  to  baptize  hou(holds  j 


not  that  they  were  furc  that  thf  y  were  all  ^dievcr<,  or  that 
the  family-governors  could  ni^kc  ihem  ftij;  bm  ir  w£Sthei;c 
duty  to  dcvoic  all  in  thtir  powt  r  to  GikI,  and  to  do  their 
mmoft  to  perfuade  :  And  GhI  iifually  fuccredetl  thtir  ca* 
dcavours.  A'^/^  here,  That  ihe  church  of  G.).l  for  near 
fsventcen  hurdrt  d  years, .  never  rtfufcd  the  baptizing  of 
infants  of  btlieving  parents,  asbtingtrken  into  covenant- 
^vith  themr.;lvcs..  Huvins; 'hen  for  fo  inany  ages  been  ia 
the  poni-ffion  of  thi-  privilege,  wc  rnny  iMore  reafonably 
require  (the  anabaptiits  to  prove  by  t5;prcfs  fcripturc,  that 
children  were  not  hap'izcd  bv  the  apofllcs,  (when  they 
b.iptized  whole  families,  yea.  whole  n.T ion-,  according  to 
their  comrrilli  n,  Matt,  xxviii.  19.)  than  ihcy  can  rcquirct 
us  to  prove  that  they  were.  LyJia  and  her  houfe  were 
baptised,  fays  the  text,  that  i.s,  fays  the  S)iiic,  Lyi'i.i  an.i 
her  children.-  Lydia,  by  rcafon  of  her  faiili  in  Cnrift 
having  a  right  to  bapiifm,  all  her  family,  upon  her  imder- 
taking  to  bring  them  up  in  the  knowledge  of  Chrid,  were 
admitted  to  the  ordinance  with  her.  OhJe>-ve,  hftly,  A 
fpcci.il  fruit  and  evidence  of  Lydia's  converfii  n,  (he  con- 
(trained  the  apndles  with  an  amicjbl;  violence  ;  by  fervent 
intreatie^  and  puflionatc  importuni'ies,  to  receive  the  civili- 
ties of  her  houfe.  .  Converted  perfuns  Irave  fo  much  love  to 
Chriil's  minillers,  who  were  the  inftruircnts  (d'  their  con- 
verfion, that  they  greatly  dcfiie  toexprefs  it  by  all  a£ls  of 
poflible  kindnefs  ;  If  y;  have  judged  me  faithful,  cine  into  mf 
hoi fe,  and  abide  there  \  and  jhecinjiramcd  us. 

16  \  And  it  came  to  pafs,  as  we  went  to  prayer 
a  certain  damfcl  poirelfcd  with  a  Ipiritof  divin  aion, 
metus,  •whicli  brought  her  m  itlers  miicli  gain  by 
foothfayin^:  17  The  fame  followed  Paul  and  u» 
and  cried,  layin.^,  TH  .'fe  men  are  the  fcrvants  of  the 
moft  hi^h  God,  wliich  fhcw  unto  us  the  way  of  fal- 
vation.  18  And  this  did  flie  many  days.  But  Paul 
bcin^  i^rieved,  turned  and  ("aid  unto  the  Ipirit,  1  com- 
mand thee  in  the  name  of  Jefus  Chrilt  to  come  out 
of  her.  And  ho  came  out  the  fame  hour.  ig5  And 
when  her  mailers  law  that  the  hope  of  their  gains 
was  gone,  they  caught  Paul  and  Silas,  and  drcv/  ihem 
into  the  market-place  unto  the  rulers,  20  And 
brought  them  to  the  magiflratcs,  faying.Thefemen 
being  Jews  do  exccediiij^ly  trouble  our  city,  2  1 
And  teach  cuftoms  which  are  not  lawful  for  us  to 
receive,  ncitlierto  oblerve,  being  Romans.  22.'Vnd 
the  multitude  role  up  together  againft  them  :  and 
the  magiflrates  rent  ofFtheir  clothes  <-.nd  command- 
ed to  beat  them..  23  And  when  they  had  laid  many 
ftripes  upon  them,  they  cafl/Zicwjintoppfon,  charg- 
ing the  jai!orto  keep  them  lahtly.  24  Who  having 
received  luch  a  charge,  thn  fl  them  into  the  inner 
piifon.  and  made  their  feet  faft  in  the  flocks. 

As  "We  went  to  fri:yer,  a  dcnfel  P'fpfjed  met  us.  That  Is, 
as  the  ap'-llles  Went  towards  the  tortrr,en', lined  place  of 
prayer,  a  danifel  piilTedtd  v.  i  h  the  devil,  by  whofc  infpi- 
raiiou  Ihe  foraold  tuturc  thijogs,  aud  revealed  many  fcci«t^ 


Chap.    xvr. 


The      ACTS. 


485 


to  them  that  confulted  her,  ■  foTlo'^etl  thcni^  cry  ma;  our, 
Thffi  tjrj  the  ffrvanft  of  t''t  mijl  high  G:J,  luho  declare  unto 
ui  the  xiunof  Jakiiilhri.  '^hctznottt  I-  Th^t  the  father  of 
Ji-s  rKnt'iini  s  fpcaks  the  tri.'th,  thrnij^h  never  for  truih's 
f:'.k«,  but  for  hi.:  o'.vn  atlvnn'.i^c  :  H.-rc  what  the  devil  f.iiJ 
v,'3s  truth,  b'.if  if  was  fird.viliih  ends;  he  transForir.s  hini- 
fc'fnnw  into  En  anr^el  of  ligli*,  ^o  d'aw  men  on  to  be- 
lieve him.  the  pri.i-e  of  darkaefs.  2.  H  ).v  Sr.  Paul  refsifcs 
the  devil's  tefli:n.;nv  c  nreroitig  liiiiifclf,  even  when  he 
fp'kc  the  triirh.  The  teltiiT-ony  of  triirH  from  thefa*her 
of  lies,^  Is  en.;ii^li  t.-i  render  triuh  itfelf  fiifpcilciL  3.  The- 
atjt'-ority  which  S^.  Paul  takes  upon  hiiti  in  the  name  of 
Chriii  todifpolTefs  thedjvil,  ;nd  call  him  oi'.r  of  the  damfcl: 
Paul  j aid,  I  cmiir.and  thee  In  the  name  of  'Y-fus  10  ccme  out 
tfher:  A>:d  he  c-^ine  out  the  Jnme  hyir.-  Thtfc  words  St. 
Pml  uttered  by  the  mition  of  the  h'>lv  Spiiir,  and  rclyins; 
hy  t.iirh  on  the  promife  of  Chriil  made  by  himfolf  to  his 
apofflet,  Mark  xvi.  17.  .  That  in  hh  nninr  they  jhotld  cnft 
aiijt  devils  ;  accoixiin'Iy  he  received  power  from  on  hii'h  to 
calt  ont  thi'.  d.irlinir  devil.  4  How  Satan  ferks  t«  be  re- 
venged on  Paul  for  difpoHHTinsf  him  ;  lie  raifes  tip  an 
hot  perfecuiion,-  .'•nd  f  x.'n  cnlh  him  into  prif.in,  who  had 
call  rhc  devil  o;jt  of 'he  damftl  :  If  we  diflurb  ayd  trouble 
S'^TjT,-  ho  will' be  fure  fo  trouble  and  dilturb  us  Such 
ini.ii:fersa«  makc'the  greateft  opponti  :n  a?2in{l  Sufnn,  nnifl 
^xpi  ;i  rci  meet  with  the  trreateil;  f-ppoiTion  from  him.  e,. 
W:i(),were  the  fnrtnimenfs  which  Satsn  iUrs  up  to  raile 
this  perfecuri;-;n  aeiind  'he  •'poltles  ;  they  were  'he  rulers 
and  fh?  rabbi.?  ;  The  rndtitude  rjje  up,  and  t'e  impj/hates 
m!  their  thlh;,  he.  T^.i's  were  the  hi'dy  a:.o;'rfcs,  and 
innocent  fcrvun";  cif  JePis  C'TiI.1,  impr  fori-  !,  an>I  t-eartd  ' 
3"!  the  vi'cft  nial.  fnft  ir.',  tiIv  f 'r  f^pp)  'pt  S'-jn^  and  (i:-.'k- 
iuj^  the  v.'elfare  of  rr.-^nkind.  Lhitly,  Ti^-iH;  ve  of  m^ncy 
w-as  the  root  of  all  'his  peif>iC!i:i^n  :  thp  ddmfel's  mafteVs 
pf  re:  iving  that  their  gain  was  eone,  and  -h-lt '  fhe  coidd  h;  !p 
them  to  no  more  money  by  tilling  people:  their  f-irtune.^, 
the  devil  of  difcnient  poifelTed  ihcn-.  :  They  ftir  im  perfe- 
cution  againft  rheap^flle.s,  ihev  caft  thi-tn  into  prifcn,  into 
the  inward  prifon,  and,  to  make  all  fure,  fet  them  in  the 
flocks. 

Cp  1  And  at  midni'^ht  Paul  and  5ilas  pmycd, 
and  ianj  praifes  unto  God  :  and  the  prilbners  heard 
them.  25  And  fuddenly  there  was  a  great  earth- 
quake, fo  that  the  foundations  of  the  prifon  were 
fhaken  :  and  iinmcdiately  all  the  doors  were  open- 
ed, and  .every  one's  bands'  were  loofed.  27  And  the 
keeper  of  the  prifon  awakini^  out  of  his  fleep,  and 
feeing  the  prifon-doors  open,  he  drew  out  hisftvord, 
and  would  have  killed  himfelf.  iuppofing  that  the 
prifoncrs  had  been  fled.  28  But  Paul  cried  with 
a  loud  voice,  fayin^j.  Do  thy feifjio  harm:  for  we 
are  all  here. 

The  apoflles  are  here,  by  Satan  and  his  inftrumen»s,  caff 
intop-ifon;  but  «-/-,  They  have  their  pri(-^n-con.torts  . 
fi.jThejoyof  ihtir  hearts  runs  out  of  theii  lips,  they 
fang  praifes  imtoGixH,  when  iheir  bj<iies  were  in  piifon, 
a::d  thtir  ftct  were  in  the  (locks;  ihcfe  hJy  fciyants  of 


A 


God  were  not  only  meek  and  patient,  b'Jt  joyus  and 
cheaiful  under  pcrfecution,  rejoicing  ihat  ih.y  were  counted 
woniiy  to  fiiffcr  fhamc  for  him  who  had  undergone  h 
much  indignity  and  ftinme  for  them.  (2.)  They  enjoy 
fwcet  communion  with  God  in  prayer  ;  At  trtidnlg-:t  they 
prayed,  and  the  prijoners  heard  them:  No  idace  can  be - 
improper,  no  time  unfeafonable  for  prayer.  No  prifon  can  ■ 
b"lt  out  G.xl,  nor  deprive  us  of  our  communion  with 
him  :  Prayer  will  pet  up  to  heaven  in  fpite  of  all  the  oppo- 
fiiion  either  of  hell  or  earth.  Kate  2.  How  fudden  tha 
anfwcr,  and  how  fenfibli  the  return  ot  pr«yer  was  which 
the  Lord  gracioufly  pave  his  fiilfsring  fcrvants  :  Suddenly- 
there  lunun  great  earthqunke.  This  earthquake  was  an  in- 
falliable  fign  of  God's  audience  ;  that  he  heard  them,  and 
would  (land  by  them.  3.  'i'he  powerfdi  efficacy  of  St. 
Paul's  prayer  ;  liis  prayer  (hook  tl;c  heaven?,  the  heavens 
flioak  the  earth,  the  earth  Hiook  the  prifon,  even  to  the  • 
very  found.iii.ins  of  it.  Praver  has  a  divine  kind  of 
omnipotency  in  it :  Vindl  invin.ihilem  &  ligat  cmnipi- 
ten!em\  "  I,t  overcomes  Gixl  with  his  own  flrcngth."* 
4.  What  influence  this  earthquake  had  upon  the  jailor,  it 
occafioned  fiich  an  lieart-quake  in  him,  that  to  give  himfelf 
eafc,  'filly  foul,  he  rcfolves  to  murder  hiivifelf.  Lord  !  how 
miferab'e  r.rcthe  confolatirns  which  thecarnatc  and  i:nre- 
gene>ste  world  have  recourfe  and  flv  luito,  when  trouble 
and  diilVefs  take  hold  upon  ihe'm  ?  They  run  to  an  halter, 
to  ril  fhcm  of  their  trouble,  having  no  G-*d  to  cro  unto- 
and  thereby  phmre  themfclves  into  endlefs  troiddes,  yea, 
e^rrnal  torments.  Laflly,  H)w  kind  the  apoflic  was  to 
.his  Cruel  keeper  ;  he  that  hurt  the  apollle's  feet  in  the 
•  fl  cks,  hears  'he  apoflle  crying  to  him  in  the  midd  of  the 
earihqurdce,  Do  thyfflf  no  hirm.  Good  men  ever  have 
b>en,  and  are  men  ot  lender  and  companionate  difpofitions; 
n-n  fo  fdicitous  f<ir  thtir  oun  libenies,  as  tor  olhers'slives: 
The  apoftics  miyht  have  held  their  peace,  and  fufFered  the  ■ 
jailor  to  have  (lain  himfelf,  and  thereby  made  their  oxvn 
efcapc  ;  but  ihc-y  preferred  the  jailor's  eternal  f.ilvaiion, 
before  tlieir  own  temporal  liberty  and  happinefs.  Paul 
criedwith  a  loud-voice,  faying.  Da' ihyfcif  no  barm.  . 

29  Then  he  called  for  a  li^ht,  andfprangin,  and: 
came  treinblin^,  and  fo.U  down  before  Paul  and  Si- 
las ;  30  And  brought  them  out,  and  faid,  Sirs,  what 
muft  I  do  to  be  Hived  ?  31  And  they  faid,  Believe 
on  the  Lord  Jefus  Chrift,  and  thou  (halt  be  faved, 
and  thy  houfe.  32  And  they  fpakc  unto  him  the 
word  of  the  Lord,  and  to  all  that  v/cre  in  his  houfe. 

Asif  th6  juil^r  had  Lid,  "  Sir?,  I  now  fee'antl  ackno^v- 
Icdgc  that  the  d^  £lrine  taught  bv  you,  is  the  trinh  of  the 
eternal  God  ;  and  he  hath'  by  this  iniracltus  earthquake 
tcfli.Ted  to  nte,  that  you  are  his  true  .and  fni'hftd  fervants  ; 
.tell  me  therefore  I  bcfcechyoii,  what  I  midl  do  to  attain  fal- 
vaii  n  r"  'I  hey  anfwcr,-:S^//Vii^  5?i //f  Lor  I  ffjus  CJn-i/l, 
&CC.  TIkt  is,  "  if  you  and  yottr  family  receive  the  doclrriie 
of  Jcf  is  Chriif,  an  I  regulate  your  lives  according  to  it,  you 
(hail  be  fuvcd.''  H;.Te  ntte,  I.  That  fcornqrs  and  pc.fccu- 
torswill  become  tremblers,  when  once  Gc'd  hath  touched 
their  hearts,  and  wounded  their  ccnfi.iences  with  remorfe 
for  fin  :  .  The  jailor  here  came  trembling,  and  fell  dowa 

before 


486 


The     A    C     T    S. 


Chap.  xvi. 


bef'ire  Paul  anA  Silas ;  trembling  under  a  fenfe  of  his 
guiliinef'!,  an.i  f:il!iri?  down  upon  hi*  knees  to  aflc  them 
forgivcnef"!.  2.  That  iremblin'/  (Inners  are  always  inqtiifi- 
'tive,  vea,  very  inqiiillrive  pcrfons:  An  awakened  confcicnce 
■will  put  a  man  upon  cnqnirv.npongreaf  and  much  inquiry, 
what  he  fh  >n!d  do.  3.  That  the  chief  thing  which  ilie 
trcmblin<;  foul  inquires  after,  is  the  biifinef!- of  falvation  ; 
fi^mt  Jball  I  di  lo  bt  fa-veel  ?  4.  That  tremhUnc;  finners, 
and  troubled  fouls,  niuft  be  diredled  to  Jefus  Chrift,  and  to 
f.iith  in  him,  as  the  only  wav  to  obtain  falvation  by  him  ; 
Biiitvt  en  the  Lord  Jfjus  Chrifl,  and  thoupjalt  be  favid. 

33  And  he  took  them  the  fame  hour  of  the  night, 
ard  wafhed  thrir  ftripes ;  and  was  baptized,  he 
and  all  his  ftraightway. 

Behold   Kow  fudden  and  ftrange  a  change  was  wrought 
in  this  jailor  !  Before  his  convcrfion  he   was  cruel',   barba- 
rous and  hard-hearted  :      Now  he  is   meek,  merciful,  and 
companionate.      He    that  before    had   beaten,  imprifoncd, 
and  hurt   the  holy  apoftles'   feet    Tn  the  ftocks,    now  pities 
them,  mourns  over  them,  and  w.nflies  their  ftripes.     Learn 
thence.  That  religion,   and  the  grace  of  God,    foftens  and 
molifics  the  hardcll  hearts,  fwcetens  thefburefl  natures,  and 
changes  the  moft  barbarous  apd  bloody  difpoftions.     Be- 
held this  jailor,  before  hisconverfion,  a  favage  perfecutor,  a 
tyger,  anda  vulture,  likethedcmonTac  In  thegofpel,  exceed- 
ing fierce,   but  noiv  difpolTelTed  of  his  fury,  and    by    grace 
turned  into  a  Iamb  for  mceknefs,  and  a  dove  for  innocency. 
a.   How  the  jaihir  believing,  he  and  his  whole  houfe  were 
baptiied.     The  apofllc  denied   not  baptifm  to  the  jailor's 
houlhold,  upon  the  jailor's  fmcere  profefllon  of  the  chrif- 
tjan  faith  ;  yet    no  doubt    he   promifed  to  ufe   his  utmnft 
endeavours  to  bring   them  to  the  knowledge  and  obedience 
of  Jcfus  Chrift.     Laftly,   How    iinprobable    it    is  that  the 
jailor  and  his  hoiidvild  were  baptized  by  dippping  :   We  do 
not  deny  the  lawfulnefs  of  baptizing  by  immerfion,  but  we 
cannot   alTert  the  abfolute   and   indifpenfible   neceflity  of 
it.     St.  P.iul,  wl'.o  was  newly  wafhed,  and  his  fores  drelTed, 
occafioned  by   ftripes,  cannot  be  fuppofed  either  to   go  out 
himftif,  or  to  carry  the  jailor  and  all  his  family  in  the  dead 
of  the   ni^ht,   to  the   river   or   a    pond   to  baptize  them  ; 
neither  is  it  in  theleaft  ^jrobablc,  that  St.  Paul  himfclf  was 
baptized  by  dipping  :    See  Afts  ix.    18,  19.      He  arofe  and 
xuut   Baptized  ;     and  luhen  he   had  received  iv.eot,  he  tvas 
Jlren^lt ened.     The  context  may    convince  w^,  that  he  was 
baptized  in  his  lodgings,  being  fick  and  weak,  having  fafted 
three  days,  and  teing  in  a  very  low  condition,  partly  by  his 
miraculous  vifion,  and  partly  by  his  extraordinary  falling  \ 
it  was  n«  ways  probable  that  Ananias  ftiotdd  carry  him  out 
to  a  river  in  that  condition,  to  plunge  him   in   cold   water. 
Dipping,  then,  furely,  cannot  be  fo  effcntial  unto  baptifm, 
as  for  want  of   it  to  pronounce  the  baptifm  of  all  the   re- 
formed churches   throughout   the  world,  to   be  null  and 
void,  as  fome  amongll  us  do. 

04  And  when  he  had  brought  them  into  his  houfe, 
he  fet  meat  before  them,  and  rejoiced,  believing  in 
Cod  with  all  his  houfe. 

See  here  a  fpcci.d  evidence,  and  fwect  fniit  of  the  jailor's 
.  cpnvtifion  i  he  brings  the  aj^iolllcs,  who  were  the  inllru- 


ments  of  his  converHon,  info  his  houfe  ;  and  havin''  wafhed 
their  ftripes,  refr(fh'--s  their  b^\vel>:  ;  he  fef  inea-  before 
them.  The  trinh  of  converfum  will  manifef}  i'fi-ff  in  all 
thankfulntf':,  and  nthcr  tokens- of  rrfpe£l  to  thofe  whoQi' 
God  has  made  the  iiif>rirmenis  of  our  convcrfi'-'n.  True 
convcrfion  changes  men's  thoughts  ot  GokI's  mmifkr',  snd- 
caufcs  men  to  love  and  honour  rhofe  whom  before  they  did 
difd.iin  and  fcnrn,  pcrfecute  and  hate,  h'ole,  2.  How  full 
of  joy  and  foil  irtial  rtjiiiing  this  new  convert  was,  /■/  rt- 
j'Aced.  O  the  fwect  uui'  of  faith  in  Chrift  !  rtzmtilv  peacf 
with  God,  andy'^yin  the  Hily  Ghoft.  Converfion  always 
puts  men  into  a  joyful  flate  :■  Rejoicing,  f^iritual  rejoicing, 
is  the  portion,  the  proper  portion,  and  the  peculiar  portion 
of  converted  perfons,  as  it  is  fometiiries  their  prefent  por- 
tion .•  The  jailor,  upon  his  believing  in  Gcd,  injiuni!}  re- 
joiced. 

35  And  when  it  was  day,  the  magiftrates  fent  the 
ferjeants,  faying,  Let  thofe  men  go.  36  And  the 
keeper  of  the  prifon  told  this  faying  to  Paul,  The 
magiftrates  have  fent  to  let  you  go  ;  now  therefore 
depart,  and  go  in  peace.  37  But  Paul  faid  unto 
them,  They  have  beaten  us  openly  uncnndemncd, 
being  Romans,  and  have  cafl.  us  into  piilon  ;  and 
now  do  they  thruft  us  out  privily  ?  nay,  verily  ; 
but  let  them  come  thcmfelves,  and  fetch  us  out. 

Note  here,  i.  The  willingnefsof  the  magiftrates  to  releafe 
thofe  innocent  prifoners,  and  holy  apofUes,  and  what  might 
be  the  probable  occafion  of  it  ;  namely,  (i.)  The  terror 
of  the  earthquake  which  afTefled  them  with  fear.  (2.) 
The  confcioufncfs  of  their  own  guilt  from  their  injurious 
dealing  with  the  apofUes,  fcourging  them,  and  cafting  them 
into  prifon,.  only  for  cafting  a  devil  out  ef  a  poflc.'fcd  fer- 
vant.  The  confciences  of  the  viltft  and  worft  of  men,  at 
one  time  or  other,  do  make  furious  reflefl ions  upon  them 
for  their  cruelty  and  injuftice  towards  the  minifters  and 
members  of  Jcfus  Chrift.  Note,  2.  How  the  innocent 
apoftles  refufed  to  be  thus  clandeftinely  relcafed,  and  pri- 
vate'y  brought  out  of  prifon  :  They  were  imjiiftly  bid  in 
prifon,  and  wiihout  any  legal  trial  fcourged  and  bouRd, 
contrary  to  the  law  and  privileges  of  the  Romans  ;  and 
therefore  the  apoflies  infift  upon  their  privilege,  and  would 
not  be  content  with  a  fneakitig  clandeftine  difmiflion,  after 
fuch  a  public  ignominious  puniftiment,  injurioufly  inflidled 
on  them.  Learn  ihtnco,  That  it  is  lawful  10  plead  our 
right  by  the  law  agtiinft  trnjuft  magiftrates  ;  and  though  we 
muft  not  return  evil  for  evil,  yet  we  may  life  all  lawful 
means  for  redrofTing  and  removing  of  our  own  grievances. 
Thus  did  St.  Paul  here  ;  yet  more  for  the  gofpel's  fake 
than  his  own,  left  the  word  of  God  fliould  be  defpifcd 
with  their  perfons. 

38  And  the  ferjeants  told  thefe  words  unto  the 
magiftrates;  and  they  feared  when  they  heard  that 
they  were  Romans.  39  And  they  came  and  befought 
them,  and  broui^ht  ^^w  out,  and  dclired  ihim  to 
depart  out  of  the  city,  .^o  And  they  went  out  pf 
the  prifon,  and  entered  inio  thelwvfc  c/'Lydiu  :    and 

-when 


Chap.  xvii. 


The 


C    T    S. 


4Sr 


when  they,  had  feen  the  brethren,  they  comforted 
them,   and  departed. 

AW  here,  i.  What  an  awe  God  has  over  the  confciences 
of  men  in  genera!,  and  of  magiftrates  in  particular  :  They 
ftoopto  their  prifoncrs,  and  befeech  them  to  come  out  of 
priTon,  and  depart  from  the  city.  The  fame  can  God  do 
■for  all  his  fervants  who  have  been  difgracefuliy  and  dcfpitc- 
fully  ufed.  He  can  make  their  enemies  become  their  bene- 
faflors  at  his  pleafurc,  and  their  perfccutors  fhall  be  their 
deiivcrcrs.  2.  That  as  dcfirable  as  liberty  was,  thofe  honcll 
hearts  chofe  rather  to  go  without  it,  than  to  accept  it  upon 
dilhonourabie  terms,  cither  to  the  blcmifhine  of  their  in- 
noccncy,  or  to  the  afperfion  of  the  f^ofpel.  Had  'hey  been 
■privately  releafcd,  they  might  have  been  publicly  flandercd, 
for  making  their  cfcapeby  compaft  with  the  jailor,  whom 
they  had  now  made  their  own  -,  therefore  they  flay  in  prifon 
tiil  publicly  difcharged,  and  then  they  go  forth  ;  The  mngif. 
firates  he/ought  them,  and  brsvght  ihem  forth,  3.  The  holy 
life  which  thefe  good  men  made  of  their  rellorcd  liberty  : 
They  v-ftl  ihi  ^hrlhren,  and  comfort  them,  and  confirm 
them,  and  ftrengthen  them  in  the  faith  of  Chrifl.  Thus 
this  chapter  conclndes  with  an  account  of  what  St.  Paul 
did  and  fulfered  at  Philippi,  where  he  laid  the  foimdationof 
that  eminent  church,  to  which  he  wrote  his  epiftle,  wliich 
bears  the  title  of  his  epijile  to  the  Phifippians  ;  wherein  he 
mentions  many  fclioiv-Iabourers  that  he  had  there,  in  the 
works  of  the  gofpel,  Phil.  iv.  3.  Help  ihofe  ivhich  hihoured 
with  me  in  the  gofpel,  toitb  Clement,  and  other  my  fdhiv- 
labo'irers,  ivlofe  names  are  in  the  hcok  of  life.  It  is  an  happy 
encouragement  to  the  minifters  of  Chrift,  when  they  are 
found  helping  and  not  hinderiag  one  another,  ftrengthen- 
ing  each  other's  hands,  and  not  faddening  one  another's 
hearts  ;  but,  by  united  endeavours,  in  public  preachinr;, 
and  private  infpcaion,  promoting  the  gr.^.nd  defign  of  the 
gofpel  ;  namely,  to  fear  God,  honour  their  fupcriors,  love 
one  another.     So  be  it. 

CHAP.    xvn. 

Now  when  they  had  pafTed  throuoh  Amphipo- 
lis  ApoUonia,  they  came  to  ThelTalonica, 
"where  was  a  fynagogue  of  the  Jews.  2  And  Paul, 
as  his  manner  was,  went  in  unto  them,  and  three 
fabbath-days  reafoncd  with  them  out  of  the  fcrip- 
turcs.  3  Openinj^  andalled:^ing,  that  Chrifl;  mud 
needs  have  l'ufFered,and  rifen  again  from  the  dead; 
and  that  this  Jefus,  whom  I  preach  unto  you,  is 
Chrift. 

The  foregoing  chapter  acqtiaints  tis  with  the  travels  of 
Sr.  Paul  to'^Lyftra  and  Philippi  :  at  Lvftra  he  cured  a 
cripple,  and  was  iloui-d  for  it  ;  at  P'ulippi  he  call  out 
a  devil,  and  was  fcourged  and  imprifjiicd  for  it.  This 
chapter  begins  wi'h  St.  Paul's  travels  to  Theflaloiiica, 
thcchicf  city  of  Macedonia,  where  tiiis  apoflle  gathered 
a  famous  church,  unto  which  he  wrote  two  excellent 
epi.llcs.  Coming  to  Thciral'>i\ica  at  iiiis  time,  h<;  went, 
(as  his  mainer  was)  into  the  fviiai'o<"i?e,  not  ii.tn  a  p.ivare 
houfe.     As  Chrift  taught  daily  in  the  t«mple,  fo  did   his 


apoftles  teach  in  the  fynagogues  ;  it  was  the  falfc  apodlcs 
that  crept  into  houfes,  and  led  captive  filly  women,  as  St. 
Paul  complains,  2  Tim.  iii.  6.  Truth  fceks  no  corners, 
but  rejoices  to  be  publicly  feen  :  Befides,  the  gofpel  was 
firft  to  be  preached  to  the  Jews,  and,  upon  their  rejeftion, 
to  the  Gentiles.  Accordingly  the  apodle  takes  the  advan- 
tage of  the  fynagoguc,  where  all  the  Jews  were  gathered 
together,  and  preaches  to  them  Jefus  and  the  rcfurre£lion. 
Where  n.-/<-.  The  firft  grand  point  which  the  apoflle  in- 
filled, was  to  demonftrate  that  Jefus,  whom  he  preached, 
was  the  long  expe£ted  Mefllas.  Now  to  prove  this,  he 
produces  the  prophecies  of  the  Old  Tcflameat,  and  com- 
pares them  with  what  was  done  and  fi:frLrcd  by  Chrifl, 
making  all  things  as  plain  and  obvious  to  the  eye  of  their 
underrtandings,"as  if  they  had  feen  with  their  bodily  eyes, 
faiisfaaorilv^dcmonftrating  to  their  judgment?,  that  Jefus 
is  the  Chrifi.  Laftly,  How  the  gofpel  is  like  the  fea,_  what 
is  loft  in  one  place,  is  gained  in  another  ;  St.  Paul  is  fent 
away  from  Philippi,  but  by  that  means  the  gofpel  was 
preached  at  Theifalonica.  'God  over-rules  the  motions  of 
his  minifters,  and  the  madnefs  atul  malice  of  their  perfc- 
cutors, for  the  furtherance  and  fpreading  of  the  gofpel. 

4  and  fome  of  them  believed,  and  comforted 
with  Paul  and  Silas  :  and  of  the  devout  Greeks  a 
great  multitude,  and  of  the  chief  women  not  a  few. 
5  But  the  Jews  which  believed  not,  moved  with 
envy,  took  unto  them  certain  lewd  fellows  of  the 
bafcr  fort,  and  gathered  a  company,  and  fet  all  the 
city  on  an  uproar,  and  affaulted  tiie  houfe  of  Jafon. 
and  fou  -ht  to  bring  them  out  to  the  people.  6  And 
when  tliey  found  them  not,  they  drew  Jafon  and 
certain  brethren  unto  the  rulers  of  the  city,  crying. 
Thefe  that  have  turned  the  world  upfide  down,  are 
come  hi' her  alio ;  7  Whom  Jafon  hath  received  : 
and  all  thefe  do  contrary  to  the  decrees  of  Casfar, 
faying,  That  there  is  another  king,  o/te  Jefus.  8 
And  they  troubled  the  people,  and  the  rulers  of 
the  city,  when  they  heard  thefe  things.  9  And 
when  they  taken  iecurity  of  jafon  and  of  the 
other,  they  let  them  go. 

The  foregoing  verfcs  acquaint  tis  ^^ilh  St.  Paid's  preach- 
ing at  ThelTalonica  in  the  Jewilh  fynagoguc,  as  alio  wr h 
the  argument  he  infifted  upon  ;  namely,  that  the  Mcfliah. 
according  to  the  fcriptures,  was  to  die,  and  nfe  agam  troni 
•the dead  ;  and  that  Jefus  whom  he  preached,  was  the 
M.fTiah.  Now  the  vcrfes  before  us  ac.piamt  us  with  t!ie 
different  fuccefs  which  this  fermon  had  upon  the  hearers: 
Some  believed,  others  were  blmded  ;  fome  were  aMiverjed, 
others  enraged.  O  the  different  and  con; ray  eifccls  which 
the  wr^rci  has -upon  its  hearers!  opening  the  eyes  ot  otliers  ; 
to  fome  it  L<  a  favour  of  life  unto  lif^,  to  others  the  favour 
of  death.  Thofe  to  whom  the  clc-arcrt  lii;ht  is  afforded, 
who  rmf.illv  fiu't  their  eyes  againft  it,  and  (ay  ihcy  vmH  ijot 
fee,  how  juft  is  it  with  God  to  clofe  their  eyes  judiu ally, 
and  fay  they  fnallnot  fee  !  1.  How  the  ap.)(lle  fpecihts 
and  particularly  declar-^s  the  fuccefs  whi>  h  the  preacr.ing  (  f 
the  gofpel  had  upon  the  people  of  I'h.fLlonica,  bo:h  good 

and 


-i.83 


Tlie      ^    C    T    9. 


CirAP.  xvr 


and  baJ.  The  good  fucccfs  in  the  fourth  verfc  ;  fome 
(though  few)  of  the  Jews  were  converted,  but  many  pro- 
fclytc?,  and  not  a  few  of  the  Gentiles,  and  a  confidcrable 
niiinber  of  tlic devout  women,  and  honourable  matrons  of 
the  city.  The  bad  event  and  fuccefs  's  recorded,  ver  5. 
The  udbclicvinn;  Jews  called  the  lewd  fellows  of  the  city 
to:;ethcr  into  acoiifeJcracy  v.iih  them,  and  raifcd  a  perferu- 
tion  againft  the  apofllcs.  Thence  ii'.ie  i.  That  the  pr"£;refs 
and  profperous  liiccefs  of  thegf'"ptl  ever  was,  is  and  will 
•be  a  grievous  eye  fore  to  the  devil  and  his  inihuhients.  2. 
That  the  word  cncmi."!  which  the  gofpcl  ever  met  wlih 
it)  the  world,  arc  the  iinbcliiving  Jews.  Were,  lie  yews 
■which  btUevfd  nel,  engaged  the  rabble  on  their  fide,  who 
are  the  filled  tools  lo  raifc  peifecuiim  ag:.inft  the  ivinifters 
of  Chrifl :  The  Jelus  which  lelieved  nit,  tak   certain  leuj 

feihiui  ef  the  buff r  fort,  and  ofjauUed,  &c.  3.  That  the 
devil's  old  tneihod  f  >r  r.fiing  perfccution  againd  the  inini- 
flers  and  .niembers  of  Jcfiis^Cl.iift,  has  been,  and  Hill  is, 
to  lay  the  mod  grievni"  crimes,  falfcly,  to 'he  Chridians 
■charge.  Here  the  apvidles  arc  charsjed  with  innnvation  and 
fedition,  \\\\\  tumi'ig  the  world  utjide  dcxvti.  Tbus  after- 
wards, in  the  prirnitiie  times,  whatever  cahimities  came 
tipon  the  date  and  king-doni,  whatever  commotions  or 
tumults  did  arife  in  naiio-is,  presently  Chridinniiy  was 
blamed,  and  indai.ily  the  Ciiridians  were  caft  to  the  lions  ; 
whereas  it  is  not  the  gofpel,  but  men's  ceirupii- n.  which 
breeds  dilhirbancc  ;  as  it  if  not  the  fea,  but  the  foulncfs  of 
the  domach,  that  makes  the  men  fca-dck.  4.  How  mer- 
cifully and  marvellouf.y  the  Lord  delivered  the  spodlcs, 
Paul  and  Sila5,  at  this  time,  out  of  the  h^ndsof  their  per- 
fecutors  :  They  fought  them  in  the  houfe  of'jtfnn,  but  found 
then  r.it.  The  devil  now  milled  of  his  prey,  for  the  Lord 
hid  the  apodles  here,  as  he  did  the  prophets  before,  Jeremy 
and  Baruch,  Jer.  xxxvi.  26.  having  more  work,  and  farther 
fervice  for  them  to  do.     Thcv\ife   hufbandmnn   doth   not 

•  commit  all  his  com  to  the  oven,  but  referves  fomc  fcr  feed. 
Ladlv,  That  as  the  panther,  when  it  cannot  come  at  the 
perfo'n,  will  fly  upon  and  tear  the  pifture  in  pieces;  fo 
thefe  enraged  perfecufors,  finding  that  the  apodles  were 
cfcaped  their  hands,  fall  foul  upon  Jafon,  who  had  enter- 
tained ihcm,  and  drag  him  before.fhe  rulers  ami  magidraies 
charging  him  as  an  abettor  of  treafon  :  Yet,  ohferve.  How 

■Gxd  over-ruled  the  hearts   of  thefe   rulers,  that  they  did 

.  offer  no  violence  to  Jafon,  but  only  took  fccurity  of  him, 
for  his  own  and  others  appearance  before  them,  w  hen  called 
for.  Thus  the  Lord  kno'.vs  how  to  deliver  the  gediy  out  cf 
tribulation,  and  to  make  a  zunyfor  ejcapc. 

10  H  And  the  brethren  immediately  font  aWay 
P^tul  and  Silas  by  night  unto  Bcrca  :  who  coming 
thilher  went  into  tht-  fynai^OL^ue  of  the  Jews.  1  i 
Tiiofe  were  morr.  noble  than  tliofe  in  Thc-ffaloniCvi, 
in  that  they  received  the  word  with  all  rcadinefs  of 
mind,  and  fearchcd  the  fcriptures  daily,  whether 
thole  things  were  fo.  12  Thcrd'orc  many  of  them 
believed  ;  silo  of  honourable  woincn  which  were 
Greeks,  and  of  tnen  not  a  few.  13  But  when  the 
Jews  of  Thcir.ilonica  had  kiiowlcdj^e  that  the  word 


of  God  WAS  preached  of  Paul  at  Berea,  they  came 
thither  alfo,   and  Hirrcd  up  the  people. 

Kite  here,  I.  The  pious  and  prudm'.ial  Cart  which  the 
brethren  tOf)k  of  the  hdy  apodles,  and  the  means  which 
they  took  for  their  preftrvation  :  liey  frefently  fent  them 
axuny  unto  Berea.  The  devil  fecks  nothing  fo  indudfioufly, 
as  the  lives  of  the  minifters  of  the  gofpel  fihey  n.rking  the 
great  oppofiticn  to  him  and  his  klnpdomj  ;  tut  God  finds 
out  ways  and  means  for  their  preferva'.ion,  to  rcferve  them 
for  farther  work  and  future  fervice  :  The  apf.Ui  ectne  by 
flight  unto  Bercn  2.  St.  Paul  mrkcs  again  the  Jews  fy- 
napoguge  his  preaching-place,  here  at  R:ren,  as  he  had  done 
before  at  Thedalcnica,  ver.  2  and  afterwards  at  Athcnr, 
ver.  If.  O  how  clofe  did  thcaprflle  keep  to  his  com- 
niidicn,  to  preach  Jefus  Chrift  !  firrt  So  the  Jtws,  and  to 
wait  upon  them  with  the  repeated  tender  of  the  gofpei,  till 
they  put  it  far  from  them,  and  judged  ihemft  Ives  i:n\vorlhjr 
of  eternal  life,  before  he  turned  to  the  Geniile':.  •?.  The 
honourable  charsiHer  which  the  Holy  Ghod  here  j'ivcs  of 
thefe  Bereans  ;  T hey  veer e  m '.re  nchle  than  thtfe  cf  Thef/'a- 
hnica  !  That  is,  of  a  trore  ingcnui  us,  mild,  and  pliahla 
temper  of  mind  ;  tit-y  were  not  fo  podlded  \\iih  prejudice 
andthdinary  apaind  the  p(>fpt-l  ;  thf  y  did  not  m.eei  it  with 
rage,  hut  tlmugli'  it  wor'hy  their  f.nrth  and  fericus  enquiry  ; 
for  vvliich  they  nic  dvled  wrr^  nolle.  Th(nce  lenrn,  that 
to  be  of  a  teachable  temper,  ard  tir<3-ble  icwsrds  the 
gofptl  of  Jefus  Chrid,  is  the  btd  fcrt  of  gentility  and  no- 
blenefs.  The  13ereans  were  better  bred,  ai:d  better 
defcended  than  the  Thediilcnians,  yet  i;ot  byci\il  human 
dignity,  but  by  fpiiiuialind  divine  dignaticn  ;  God  gave 
them  this  preparation  oi  their  heart,  snri  made  them  to  J 
diiTer  from  their  ncii;hbours  t  Ihefe  u-cre  more  ncble  than  " 
thofe  ef  ThefJ'aknica.  4.  What  it  is  thefe  Eereans  are  fo 
highly  Com.mendcd  for  ;  namiely,  iv^ f  arching  tie  firiftures. 
Where  ni>ti,  i.  That  the  fcriptures  tlitn  were  in  the  vulgar 
tongue.  2.  That,  as  they  weie  in  their  own  tcngue,  fo 
the  laity  had  them  i;i  their  own  hands.  3.  That  the  com- 
mon people  did  read  them,  and  heard  them  read,  fearched. 
srd  examined  them  ;  and  yet  were  fo  far  from  cenfurc  ar.d 
blame,  that  they  tnet  with  commf  ndaiiyn  for  it  from  God 
himfelf.  From  tlie  whole,  note.  That  a  diligent  reat'ing  of, 
and  daily  fearchintj  into  the  h<  ly  fcriptures,  is  a  duty  in- 
ci;mbent  upon  all  thofe  in  whofe  hands  the  fcriptures  are, 
or  may  be  foimd.  Thefe  chridians  at  Berea  fcarching  tl>e 
fcriptures,  were  a  noble  pattein  for  rdl  fureceding  Chriflifrw 
to  imitate  nnd  follow.  L^fllv,  How  the  ir.veicraie  malice 
of  the  ur.htiievins;  Jews  at  Tlif.rr.dcnica  ptufrcs  the  apcdie 
as  far  as  Berea,  ver.  13.  W/.-n  the  jeu  s  rt  Thcffkmcc  hod 
hnozul.'dge,  &.'C.  As  Chrid  f .lids  lis  miiiifttrs,  fo  the  devil 
fends  liis  ntelfingcrs  from  place  to  pl.ice:  And  as  the  mi- 
niders  of  Chi  id  are  never  wcarv  of  hi«  feiv'ce  for  the  good 
of  folds,  fo  pcrfei  \itors  src  leltltfs,  thcv  ^^ill  crmp:;f<!  fra 
.fnd  !.;nd  to  harrafs  nrul  drive  the  fai'.i.ii'l  rm  halj;idi»rs  of 
Chrid  from  city  tocitv,  and,  ri'  it  were  iti  thiir  pfiwer,  to 
bpnidf  them  out  of  the  woilJ.  L'ud,  help  all  thy  fr-i-hli»l 
m.inirierS  to  executctlii?  pi» ceo)  hdy  rovcii;.»e  i;pon  S-'tan, 
tli.:t  wc  m.ay  be  even  vsi'h  him  for  all  his  malice  r.nd  fpiie 
againd  us.  O  let  us  endeavour  to  do  all  the  p>.ff;6lc  fer- 
vice, ar.d  the  utmod  good  v\c  can,  w  h^rcvcr  wc  crmc 

44   A.  .: 


Chap,  xvii, 


The 


ACTS 


■483 


1 4   And  then  immediately  the  brethren  fent  away 
Paul  to  go  as  it  were  to  the  fea  :  But  Silas  and  Ti- 
motheus  abode  there  flill.    15  And  they  that  con- 
duced Paul  brought  him  unto  Athens  :   and  receiv- 
ing a  commandment  unto  Silas  and  Timotheus  for 
tocome  to  him  with  all  i'pced,  they  departed.    16   1 
Now  while  Paul  waited  for  them  at  Athens,  his 
fpirit  was  flirred  in  him  when  he  law  the  city  wholly 
given  to  idolatry.  17  Therefore  difputed  he  in  the 
fynagogue  with  the  Jews,  and  with  the  devout  per- 
fons,  and  in  the  market   daily  with  them  that  mel: 
%vith  him.    18  Then  certain  philofophersof  the  Ep- 
icureans and  of  the  Stoics  encountered  him.     And 
fome,  faid,  What  will  this  babbler  fay  ?  others  fay, 
He  feemeth  to  be  a  fetter  forth  of  ftrange  gods :   be- 
caufe  he  preached  unto  them  Jefus  and  the  refur- 
rection.    19  And  they  took  him,  and  brought  him 
unto  Areopagus,  faymg,  May  we  know  what  this 
new  dotlrine   whereof  thou  fpeakefl;  is?     20  For 
thou  bringeft  certain  ftrange  things  to  our  ears  :   we 
would  know  therefore  what  thefe  things  mean.   21 
For  all  the   Athenians  and  ft  rangers  which  were 
there,  fpent  their  time  in  nothing  elfe,  but  cither  to 
tell  or  hear  fomethin*^  new. 

The  prudential  care  which  the  beiieviiig  brethren  took  of 
the  holy  apcfUe,  was  obfervecl  before,  ver.  10.  His  life 
bf  ing  in  danger  at  ThelTalonica,  they  lend  him  to  Berea  ; 
being  purfued  to  Berea,  they  fend  him  to  Athens,  and  de- 
tain Silas  and  Timotheus:  Not  that  St. Paul  was  more 
fearful  than  the  other  two,  but  more  ufeful,  and  confc- 
quently  more  hateful  to  the  unbelieving  Jews,  and  hislife 
more  fought  after.  Topreferve  -.vliich,  liis friends  ufe  an 
innocent  policy  ;  they  niakeas  if  theyfent  him  away  to  fea  ; 
but  really  he  gees  on  foot  to  Athens  :  Immediatily  the 
brethren  fent  away  Paul  to  go  at  it  -jjireto  the  fea.  Hence 
Uarn,  That  human  p'..|icy  and  prudence  may  lawfully  be 
made  ufe  of,  in  fubferviency  to  divine  providence.  It  was 
^ood  policy  and  great  providence  in  the  apoftlc  and  his 
friends,  to  look  one  way  and  go  another  ;  to  look  towards 
the  fea,  and  go  to  Athens  by  land.  There  i:  a  wife  and 
fiolv  fubtlety  in  forefeeing  the  evil,  and  hidingourfelves  : 
A  ferpent's  eye  is  a  fingular  ornamant  in  a  dove's  head  : 
Piety  wirhrtut  policy  is  too  fimple  to  be  fafe,  and  policy 
without  piety  is  too  fuhtle  to  be  good  :  The  fagacity  of  the 
ferpcnt,  and  the  innocency  of  the  dove,  both  may  and 
ought  to  go  together.  2.  The  place  which  the  apt^ftle 
comes  to,  Athens,  a  fovereign  city,  a  famous  univerlky  ; 
the  eye  of  Greece,  as  Greece  was  reputed  the  eye  of  the 
world:  Yet,  notwithftandingall  iheiri'cholarfliip  tliey  were 
ignorant  of  God  in  Chrid;  all  their  learning  could  not 
teach  them  to  attain  any  faving  knowledge,  but  botli  city 
and  univerlity  are  wholly  given  to  idolatry.  trar»  hence. 
That  human  learning  alone  can  never  teach  any  place  or 
people  the  divine  truths  of  Chrift  and  his  gofpel.  It  is  a 
good  handmaid,  but  a  badrnilfrefs  ;  it  is  good  in  itfelf,  biJt 
when  corrupted  by  a  bufy  devil,  and   a  bafc  heart,  it  de- 


generatesintothewOfft  iiiftrumert  in  thf  world  :  Forrtr- 
ruptio  optimi  tfl  pt^ma  :  "The    fwfttcft  wine  makes  the 
foDrefl  vinegar."    3.    The  temper  of  the  men  of  Atheni 
de.'crihed  to  us;  they  were  great  and  greedy  nev  fmongers, 
rhey  fpent  their  time  in  telling  and  hearing  nevs  of  any 
fort.     All  v\hich  was  the  effecl  of  an  itr.biiig  curiofiiy;  4 
difeafe  which  had  dcfcended  from  age  to  age,  from  place' 
to  place,  from  perfon  to  pcrfoti,occali(iningafin!u!  cxpencc 
of  time,  which  can  never  be  refjlled;   tl-,c  neglefl  of  cur 
necefTary  affairs,  which  can  never  be  redeemed;  fpreading 
falfe  floriesof  others,  and  provoking  difpleafu re  aga; nil  our- 
felves.     O  how  wife  and  happy  were  it,    if  we  enquired 
after  news,   notas  Athenians,   but  as  Chriflians !   that  we 
m'ght  know  the  better  how   to  manage  our  prayers  and 
praifes  for  the    church  and   nation.   4.   How  the  wicked* 
nefs  and  idolatry   of  this  place  did  vehemently  aflTeft  this 
great  apoflle  ;  His  fpirit  ivas  ftirred,  when  he  fa  w  the  city 
full  of  iddls,  and  ■wholly  given  to  idolatry.     T  heir  idolatry 
put  him  into  a  paroxijni,  as  the  word  lignified  ;  his  mind 
was  in  a  confufion  by  contrary  paflions:   He  was  aflPefted 
firft  with  forrow  and  grief  that  a  city  fhould  be  fo  learned^ 
and  yet  lb  blind  ;   next  with  indignation  and  anger,  at  the 
fuperabounding  idolatry  ofthatkiiow  ing  people;  and  laftly, 
with  fervent  zeal,  and  an  ardent  defire  to  undeceive  them 
and  better  inform  them.     In  order  10  wliich,  he  takes  ail 
opportunities,  both  in  the  city,  in  the  fynagogue,  andin  the 
market-place,  to  preach  to  the  people,  todilpuic  with  the 
philofophers,  particularly  the  tpicurians,  who  denied  the 
providence  of  God,  and  the  immortality  of  the  foul  ;   who 
placed  all  their  happinefs  in  pleafure,  and  held  nothing  to 
be  defirable    but  what  delighted  their  fenfes;  Ai  Joftrine 
which  made  them  rather  fwine  than  men.     And  a/fo  with 
the  Stoics,  who  placed    all   happinefs  in  want  of  paffion, 
denied   all  freedom  of  will,  and  afcribed  all  events  to  an 
abfent  and  irrtvoc  able  fate  ;  and  having  difputed  with  them 
he  preached  Chrift  crucified,  rifen,  and  glorified  to  them  ; 
blithe  feemeth  a  babbler  to  them,  and  a  fetter  forth  of 
ftrange  gods.     Whence  /f^r«.  That  Chrift  and  his  doc~ 
trine,  the  gofpel,  was   the  grand  ftunibling  block  both  to 
Jew  and  Gentile,  learned  and  unlearned.      St.  Paul  took 
moffipainsjto  convert  Athens,  yet  here  his  fuccefs  was  leaft, 
though  it  was  a  learned  nniverfity,  where,  no  doubt,  were 
many  men  of  excellent  natural  accompiilhiiients.     Hence 
we  may   infer,  that   if  moral  difpoliiions,  and  improve- 
ment of  natural    abilities,    had  iitted  men  for  grice,  we 
might  have  expe<5led  the  greateft  number   of  converts  at 
Athens,  where  many  were  mocking,  but  very  few  believing. 
Surely  the  apoftles  plantations  there  were  different ,  not  fo 
much  from  the    nature  of  the  foil,  as  from   the  different 
fnflut-nces  of  the  Spirit.    4.  How  wonderfully  the  over- 
ruling providence  of  God  concerning  itfelf  for  the  apolfles 
prefervation  at  Athens;  they  haukd  them  away  to  their 
high  court  of  jiidicature,   which  fat  upon    Mars-hill    (fo 
called,  becaufe  the  temple  of  Mars  flood  upon  it)  where 
the moft  learned  men  ailembled,  to  hear  and    determine 
what  rew  God  was  to  be  w,'orfliipped.  Here  note,  i.  How 
the  Providence  of  God  brought  St.  Paul  to  a  public  place 
to  preach  in.  Mar's  hill,  where  was  a  confluence  of  alithe 
^people,  and  a   congregation  of  the  moft  learned  Gciiiile 
philofapheri  :   This  gave  the  apoftle  a  mighty  opportunity 
3  Q,  fcr 


490 


The      A  '  C    T    S. 


Chap.  rvit. 


for  «Iie  fcrvice  of  preadiing.  And,*.  How  tenderly  the 
ajvvftle  waitrea'cd  in  (his  ciiitl  court ;  althoiiglithis  court 
h«J  condetnnfcl  Diagoras,  I'r otagoiar,  and  Socrates  hiui- 
It'if,  tor  undtrvaluing  their  godj,  and  briiijiing  in  new  de- 
ities; yetthe  api>llleMife  is  not  only  Ip  i red  by  thele  judg- 
es, but  thtfv  I'pciik  kindlv  and  c-indidly  to  ilie  apoAle,  and 
court  him  to  ^^ratify  their  curioliiy,  hy  informing  tlit-m  of 
this  novelty,  which  chey  were  fo  in<iniliiive  after,  and  de- 
lired  to  hear  more  of  his  divine  difcourfc.  Thn?  the  Lojd 
rminenily  Ihrws,  how  the  hearts  of  men  are  in  his  hand, 
atxl  that  wiihout  his  permiiiion  aJl  the  bitier  enemies  of 
Lis  church  Jhall  not  move  a  tongue,  nor  .lift  up  a  finger 
againft  any  of  his  niinifters  and  members. 

E2  Then  Paul  flood  in  the  midll  xaf  Mars-hill, 
a#i  faid.  Ye  men  of  Athens,  I  perceive  that  in  all 
things  yc  arc  too  faperftilious.  23  For  as  I  patFcd 
by,  and  beheld  your  devotions,  I  found  an  akar: 
with  this  infcription,  TO  THE  UNKNOWN 
GOD.  Whom  therefore  ye  i^norantly  worfhip, 
him  declare  I  unto  you. 

Asif  tuc  apoftle  had  faid,  "  Ye  men  of  Athens  h.Tvea 
great  number  of  gods,  whom  ye  ignorantly  worlhip  :  The 
God  therefore  whom  ye  acknowledge  not  to  know,  and 
yet  profefs  to  worlhip,  is  he  that  I  preach  unto  you  :  For 
as  1  palTeil  up  and  dovnin  ycur  city,  beholdingyour  altars 
and  images.  I  found  an  altar  with  thii  infcription,  T  O 
THE  UNKNOWN  GOD."  Ueve  mle,  i.  The  light 
of  nature  difcovered  :  Thealtar  is  infcribed  TO  A  GOD. 
The  true  God  of  the  Jews  was  an  unknownand  uncertain 
God  to  the  wifeft  of  the  Gentiles.  Lctirn  That  fome  dif- 
coveries  of  God  may  he  made,  even  by  the  light  of  nature  : 
Thbfe  heathen^,  who  had  nothing  but  the  dim  light  of 
nature  to  guide  and  direct  them,  yet  they  own  a  Cod,  and 
aeknow.;ledge  a\vorlliip  due  unto  him,  by  the  erection  of 
an  altar.  Notf',3..  The  darknefsof  nature  difcovered;  the 
altar,  though  erected  to  a  God,  vet  it  is  to  a  God  unknown. 
Thence  Icam,  That  natural  light,  in  its  moft  elevated  and 
raifed  improvements,  can  make  no  full  and  faving  dil- 
coveries  of  God  :  The  true  God  was  but  an  unknown 
God,  even  to  the  wiil-ft  of  the  Heathens,  the  men  of  A- 
thens,  who  were  the  mod  famous,  in  their  day,  for  the 
fevereft  wifdom  and  gravity. 

24  God  that  made  the  voild,  and  all  things 
tTierein,  feeing  that  he  is  Lerd  of  heaven  and  earth, 
dwellcth  not  in  temples  made  w'ith  hands,  25 
Neither  is  worfhipped  ivilh  men's  hands,  as  though 
he  needed  any  thing,  feeing  he git'eth  to  all  life  and 
breath  and  all  things;  26  And  he  hath  made  of  one 
blood  all  nations  of  men  for  to  dwell  on  all  the  face 
of  the  earth,  and  hath  determined  the  times  before 
appointed,  and  the  bounds  of  their  habitation  ;  27 
That  they  fhould  feek  the  Lord,  if  haply  they  might 
feel  after  him  and  find  him,  though  he  be  not  far 
i'rom  every  one  of  us :  28  ForJn  hiln  we  live  and, 
move,  and  have  our  being  :  as  certain  alio  of  your 
own  poets  have  faid,  For  vrz  are  alfo  liis  offspring. 


Here  begins  St.  Paul's  famcns  I'ermon  to  the  men  cf 
Athens;  in  which  the  firtt  thinjjthat  occurs  to  our  obfer- 
Vaiion  is,  how  the  prt.'.-\cher  doiii  adapt  add  accoiiunodate 
his  difcourfe  to  thecapaciiiesof  hishc  jrcrs,  as  alfo  10  their 
letitiments  and  opiniour.     His  auditory  conilltcd  of  philo- 
lopher.<;,  particularly  ofEpicurean-..tid  Stoics  ;  tie  former 
inltead  of  God  and  a  wife  providence  to  make  and  govern 
the  world,  brought  in/jrtunt  or  hlind  choree,  to  <)car  all 
the  fway.     The  litter,  though  they  acknowledged  a  God 
yet  introduced  arigid  fatality,  as  fupeiiortothe  Deity,  de- 
nying to  man  all  ficedorn  and  liberty  of  choice.     Accord- 
ingly, St.  Paul  addrefles  himfelf  firft,  to  prove  a  God  and 
H  providence,  to  the  exclufKm   both  of  fate  av.d  fortune  ; 
And  then,    fecondly,  from  the  very  nature   and  notion  of 
Go  J,  he  infers  the  folly  and  abfurd^iy  of  their  Pagan  fuper. 
Iliiion.     Oliferve,  next,  '1  he  apolHes  arguments  to  prove 
the  being  of  a  God,  and   a   providence:    (i.)    From    the 
works  of  creation  :   He  made  the  -jjrrld  and  nil  things  therein 
he  g'roeth  life    and  Ineuih,  iWd  all  things.      The  whole  uni- 
verfc  is  his  work,  he  planted  the  earth,  and  replenifhed  it 
with  inhabitants.    The  invifible  God  is  made  vifible  in  his 
creatures,  and  the  being  of  God  den:onftraied   from  the 
formation  of  a  world  of  creatures  ;  from  the  formation  of 
(uan  in  particular,  In  -jihotn  we   live  and rn',ve,Scc.      Here 
are  three  great   benefits  enjoyed  by  human  nature  f  life, 
motion,   and    being,  ail  derived   from  God,  and   demon- 
ftrating  the  being  of  God.   (1.)   Life:  This    is  vaKi-ible 
above  all    blcirmgs.    (2  )   Motion  :    A  great    mercy,   but 
little  conlidered  :   How  uncomfortable  would  life  be  with- 
out it?    Were  we  flaked  down  to  the  esrth,  as  trees;  or 
did  not  move  by  a  conQant  law  of  nature,  as  the  fun   and 
moon  do  move,  it  h.nd  been  a   favour  beyond  our  defert  ; 
but  to  move  as  we  do  at  pleafure,  with  choice  and  eafe  to 
htlpourfetves,  and  to  afiilt  others,  is  at  once  a  dcinonllra- 
tion  of  God's  being,  and  an  evidence  of  his  boun'y.   (3.) 
Being:  This  is  eflential   and  nectlTiry  to  ns'ne  but  God. 
To  us  it  is  ail   aft  of  divine  favour  ;  and  this  being  is  a 
mercy  ;   then  being  what  we  are,  is  a  double  mercy,  that 
we  do  not  creep  and  crawl  upon  the  earth,  as  worms  and 
toads,  but  are  budt  high  upon  the  earth,  with  "ondcrful 
wifdom  and  care  ;  and   that  a    foul,  which  is  an  immortal 
and  an  eternal  being,  inhabits  within  us  ;  a  being  which 
fliall  continue  when  heaven  and  earth  (hall  be  confunied. 
Next,  obftrve,  The  apoAle  having  proved  the   being  of  a 
God,  next   demonftrates  the  certainty  of  a  divine  provi- 
dence; He  huth  determined  the  limes  that  aref-,re  app'Anted, 
and  the  bounds ':f  their  habitations.     That  is,  God    has,  as 
it  were,  chalked  out,  and  drawn  a  line,  where  the  bounds 
and  habitations,  whither  the  dominions  of  men  fhould  be 
extended,  and  where  they  fliall  be  confined.   The  common 
bleflhigs  of  God  are  notdifpenfed  without  a  fpecial  pro- 
vidence ;   and  the  fpecial  providence  of  God,  in  upholding 
difpoling   and  governing  the  world,  doth   as  much  prove 
the  being  of  a  (lod,  as  the  general  creation  of  it :  Every 
hour's  prefervatiou  is  virtually  a  new  creation,  and  both  of 
tliem   fuiHcient   demonftrations   of  the  divine  being  and 
bounty.  Ob/crve,  laftly,  Theduty  which  the  apoflle  nif'ers 
on  man's  part,  from  all  the  goodnefs   and  bounty  denion- 
ftrated  ou    God's  part :   That  thry  Jhall  fi ek  the  Lora,  and 
fird  him,  xjho  is  not  far  from  ivery  one  of  us.     It  is  tlie 

duty 


ClIAP.XV^t. 


The 


ACTS. 


49^ 


dury  of  all  mm  to  foifow  aftrr  God;  thar  Cod  hsli 
made  man  ftwuUl  draw  man  after  God  ;  iDsdnuch  a;  wc  are 
his  otF?iirin",  (ver.  ap  )  uur  hearts -fliould  fprin^  and  r.(e 
up  to  him  in  love  and  dKinkfiiliiofN  :  A^  ihe  i  iv^'^^,  lK'<..nire 
;hey  ciini'"  from  the  fea,  gobatk  thither,  fi)  \\e,  being  tlie 
cffpring  uf  Co  1,  and  dtiived  from  him,  (honlJ  be  al-wj^'S 
returning  lo  him.  And  if  if  be  the  duty  ofalliiientg 
fo'.losv  after  God,  beciufc  they  have  nitnral  \i<'f,  breath, 
and  motion  from  him;  how  much  more  HioiilJ  ihe  new 
crenture,  v.  ho  had  a  fpiritual  life  breathed  into  hitn,,anj 
befto^ved  upon  him,  fidlow  hard  after  God,  iii  the  enjoy.- 
mcnt  of  *hiiri  hii  prefent  happiuefs  and  future  ti-htiiy 
do;h  conliit  ?  To  follow  God  in  hii  wiy  and  to  jiiopofe 
God  as  our  end,  contain!)  the  fiiin  of  »!'   mi  y. 

29  Forafmuch   then  as  wc  -  T-prin^of 

God,  we  ou^ht  not  to  think  tl,a.  .^  .'■n^.i'l  is 

like  unto  gold  or  filvcr  or  floae,  graven  . 
man's  device. 

NolfhcTC,  J.  Kow  our  spoftlcqiiotes  one  of  the  beati/..- 
poets  in  this  his  d  vine  discouifc.  Thi*  poet  waa  Aratiis; 
what  he  a'tribntcs  to  Jupiter, St.  Paul  applies  10  the  trae- 
Cotl ;  H'eare  his  'ffip'i'ig-  ^\'here  hsA?,  For  the  hononr- 
ofhmran  Irnrning  and  the  lUvfnlr.efs  cfniiking  life  of  it 
in  our  fernions,  the  Holy  Glioll  is  pleafed  three  feveral" 
times  in  the  New  Telljmcnt  to  m.ike  mention  of  the  hea- 
then potts;  of  Ar:itu«,  Arts  xvii.  jtU  ofMenander,  I- 
Cor.  XV.  33.  of  Epimenides,  Tit  i.  li.  Truih  is  God's 
wherever  it  is  found  ;.  as  a  mine  of  gold  is  the  king's,  in 
whofe  j-round  fuever  it  is  difcovercd;  2.  'Jhe  force  of 
the  apollle's  argument,  fet'i:;g  we  ars  Go(^'5  cffspriiig; 
that  i?,  feeing  God  is  our  Creator,  we  cannot  fuppofc 
him  to  be  the  wnikmanfhip  of'onr  hand;,  ast  an  image  of 
go!d,riK'cr,  orfloneis;  ami  ronfcqueniiV,  how  iiraiioiial' 
it  is  for  a  man  to  nd.ire  an  im.tge  made  by  his  own  hands, 
for,  and  inflead  if  God.  Learn,  That  there,  is  a  ftrong 
propenfity  and  incrmaiion  in  the  heart  of  nun  to  the  (in 
of  idiilitry.  Secondly,  That  tlie  un  of  idol.ifry  is  not  on- 
ly a  very  great  fin,  b;it  a  very  unreafonable  and  abfurd 
fm  ;  it  is  not  only  facriJ  gions.  bntlilly,  for  a  man  to  wor- 
fijiphis  ov.n  w  orkinanfliip,  and  jo  fall  dovin  upon  hu.  ktiscs 
to  the  workof  hisovvn  hand.-. 

30  And  the  times  of  this  ignorance  Cod  winked  at; 
but  now  commandeth  all  inrrt  every  where  to  repent. 

That  i^,  "  Thongh  God  of  his  infin're  patience  kath 
long  borne  with  the  world  Tying  in  darknefs  and  ignor.mce; 
yet  now  by  caufing  his  gofpcl  lo  be  preached  to  all  nations, 
he  calls  and  invites  them  to  repentance,  to  forfake  their 
idols,  «nd  ferve  the  true  Gcd."  Here  ch/trvf,  1.  1  he  cen- 
fire  of  the  palKtime,,  ih«y  were  times  of  ignorance,  a.id 
Cod -xinkdi  at  tlctti,  or  overJocked  them;  not  that  God 
iVid  aiiow  or  approve  of  their  idolairy,  though  he  did  not 
deflroy  and  put  ihcin  off  for  the  fame  ;  noF  afr)rd  them 
fjch  helps  and. means  as  he  now  did,  having  brought  his 
gofpcl  among  them.  2.  The  du:y  of  the  prefent  lime 
declared,  /o  repent  :  This  is  a  conujiandcd  duty,  and  an 
Lniverf:;I!y  cnininanded  duty  ;  A'ow  /e  c»:?:ma>ii.'t(JJi  men 
tycryiiihre  to  rtp.'nt.  From  the  whole  note,  I.  '1  hat 
times  of  i'aganifm  weire  tiui«s  of  ignorance,   x.  That  it  is 


an  unrpeakahle  mifery  to  b?  born  anil  brought  up  in  fnch 
time*.  3.  T  hat  to  live  impaticn'lv  in  liiries  of  know  Itdgp, 
is  a  fin  hit  God  w  ill  by  no  me  ii' wink  tt.  4.  That  1  he 
greit  piirp'ife  and  A  \\\\n  of  the  go!'[)ei:  w  ht'ri  foever  if  is 
lent  and  preached,  is  to  invite  men  to  repcix.mce  ;  A'o'.t^ 
he  coniinarjitih  all  m-  n  every  ivhtre  to  rtprrt. 

3 1  Bpcaufe  he  hath  appointed  a  day  in  the  which 
hewilljudj^e  the  world  in  rij^hteoufncfs,  by  t/iaf 
man  wlioni  he  hath  ordained;  whereof  he  hath 
L,iven  afTurance  unto  ail  lacn,  in  that  he  hath  laifed 
him  from  the  dead.. 

Th-fe  '^•nrd^  are  an  arcnment  or  moiive  fo  enforce  the 

forPvTo'ni;  dht^-  »  f   r<  yr  iirance  ;    God  requires  every  m.in, 

ivp-y  whfrf    and    that  now  immeoiately.  to  f(^rf.ke  thrtr 

i.'  1'    .-ui.f  finOi!  wav- ;   heranfc  he   h..ih  appointed  a  day 

rein  ?'e  >■•.  dljsdp.e  the  world  in  rightroufnrfi  by  his  Son 

•J  \^  ..     ,-..'  •  ;,:  |,  ;,.  1.  t!,  ■.':-      'y  given  aflurance  by 

"■./  .  I-  A  jndgmtnt 
"  ill  judge  the  svorld  ; 
•  liheieafterhavean' 
rc-v  nlin<»- !■ 'jii).  2  ihii  tii  t  a.it  only  is  a  ]■  d;j;nient 
t-*!  come,  but  the  <iav  or  :inie  ot  ic  is  determined  and  fixed; 
/^e  hath  afp-iintfil a  diiy.  As  the  pr<cife  lime  of  Chrift'.s 
jir.fb  time  was  fi.ted  by  an  luialierable,  though  an  unknown 
decree,  f6  is  abb  the  time  of  his  fecnnd  coming  :  that  not. 
knowing  the  hour,  we  may  be  upon  our  wati.h  every  hou.r. 
3.  That  as  ihe  day  of  judgment  is  determined,  fo  the 
perfon  of  tlie  Judge  is  alfo  conftitucd  and  ord.^i^etl,  He 
■will  judge  the  wirU  uh'^m  he  kath'  tirdained.  This  is  an 
aft  of  juPice  to  our  Saviour^  that  he,  having  humbled 
himfelf  to  take  our  nature,  (hou^d,  as  the  reward  of  his 
humiliation,  jiidge  tifat  world  which  he  died  to  i'ave.  And 
an  .-ift  ol  kindnefs  towards  us,  that  he  (liouldhe  onr  Judge, 
who  took  npon  him  our  n.iiure,  and  had  fo  rruch  iovc  \o 
us  as  die  for  us.  Had  we  leave  to  chtifc  onr  ow  n  juftire, 
what  choice  could  we  make  better  fi^r  carfelves  than  that 
niati  vvhoin  God  hath  ordained  ?  4.  The  alTurance  wh'clr  ^ 
Cod  has  given  Ui  of  having  Chrift  for  our  Judge  ;  > 
namely  hii  railing  him  from  the  tiead  :  Bur  how  doth  that 
;i(lnre  us  of  Chriif  beinjr  our  judge  !  Anf.  Our  bleflcd 
Siviour,  when  i.e  vasin  ihe  world  often  declared  that  he 
was  appointed  by  God  to  ju  !ge  ihe  qai;k  and  ihs  dead^ 
and  appealed  to  his  refnrrcrtiotias  the  great  proof  of  what 
he  had  faid.  Now  when  Almighty  Gt,d  did  accordingly 
raife  him  in  fuch  a  wonderfnl  manner  (.iswc  know  he  did) 
what  is  it  lefs  than  God's  ftcn'nghis  feal  to  hiscomm'fhon 
and  openly  proclaiining  him  to  be  the  jtidre  ofail  the 
world  ?  5'  1  he  m<i;rier  of  this  judgment  or  the  niealures- 
which  this  Judge  will  proceed  by  at  the  great  day  ;  and 
that  is  according  to  righteoufnffs  ;  He  will  nidge- the  ivcrld 
in  right eutfiitfs;  Not  in  rigotir  and  feverity  taking  all  the 
advantages  that  power  can  give  him  nuryei  arbifrarily  and 
Upon  prerog.'.tive  but  acctirdtng  to  known  l.iws  ;  nor  yet 
partially,  with  refpeft  of  pcrfons,  but  every  man's  dooin- 
fhalfdt-pend  upon  the  holincis  or  uiiiKiIinefs  of  his  he.irt 
ami  life.  Fartlier,  our  Judge  willcanJidly  inu-rprei men's 
ac'tion',  and  make  the  veiy  be  ft  of  things  that  the  cafe 
will  bear;  principally  looking  .it  the  truth  nr.d  finctrity 
of  men's  inicntioni,  and  making  all  favcur.ible  a!lQ.va;ce 

Ij 
3  Q.2 


49»- 


The. 


ACTS. 


Chap.  xvin. 


for  tlitir  fjiling^nrKtlnfirmit'ics  tWat  ran  confift  wit!)  juftitp  ; 
an;l  willilltribote  liisrewardsofh^ppinel'sand  glory  togood 
inen  in  iht;  oilicr  world,  in  proportion  to  the  nieafurti  of 
their  difiicuhies  and  fullerlngs  which  they  meet  with  here 
ill  this  worlJ.  Nu*.',  having  this  high  and  full  afTiir.ince 
of  a  judgrnent  to  come,  let  us  feriouily  btlievo  it,  daily 
expect  it,  and  duly  prepare  for  it  ;  Jet  neither  profit  tempt 
us,  nor  pleafure  allure  us,  nor  power  cmWolden  us,  nor 
privacy  encourage  us  to  do  tlut  thing  which  we  cannot 
anpA'crat  thegreai  tribunal.  When  St.  Paul  preached  of 
jiidg  nenc,  Felix,  thoogh  a  pagan,  trembled  at  the  fernion  ; 
Lord  :  what  Ihall  we  lay  to  fhofe  worfe  than  pagarvinfijels 
ainoigrt  ourfelvrs,  who  ridicule  a  judg'nent  to  cone,  ami 
cry  Ijeforehand,  Godjadi^e  me  !.yea.  Go, I  damn  me,  alas ! 
unhappy  men  !  he  wdl  judge  youfure  enough  and  djinn 
you  ibon  enough,  if  i  ferious   reptntance  prevent  it  not. 

32  And  when  they  heard  of  the  refurreflion  of 
the  dead,  feme  mocked  :  and  others  faid,  we  will 
hear  thee  again  of  this  matter.  33  So  Paul  departed 
from  amon;^  them.  34  5  Howbeit  certain  men 
clave  unto  him,  and  believed :  among  the  which 
was  Dionyfiusthe  Areopagite,  anda  woman  named 
Damaris,  and  others  with  them: 

Here  we  have  the  faccefs  of  St.  Paul's fermon  declared  ; 
it  was  various  and  different,  fomc  uf  his  hearers  derided, 
others  doubted,  and  a  few  believed:  Thole  thnt  derided  and 
mocked,  it  is  very  probable,  were  the  Epicurians,  who 
denied  that  the  world  was  either  created  or  governed  by 
GoJ  ;  as  alfo  that  there  were  any  rewan'sorpunilhments 
fur  men  after  death  ;  therefore  they  ridiculed  St.  Paul's 
doctrine  of  the  dead.  The  fublimeft  doftrines,  and  mofl: 
comfortable  truths  of  the  gofpel,  are  matter  of  derlfion 
and  mockery  to  fenfual  miiuis.  Thofe  that  doubted,  pro- 
bably were  the  Stoics, who  did  own  the  refurredlion  and  a 
flate  of  rewards  and  pi;'.)i(]iments  in  another  world  ;  and 
thf-refore,  for  cbtaining  better  faii'fadlion  to  their  doubts* 
tlcfircd  to  hear  the  apoflle  again  difcourfing  farther  of  that 
mat'tcr.  Thofe  tiiat  btlieved  are  fcv  indeed,  if  no  more 
than  are  here  iHciuioned,  which  areDionyflus  and  Dama- 
ris, with  Come  others;  Dionylius  was  a  famous  perfon, 
cjr.e  of  the  grent  cotnicil,  n)eiuioned  ver,  19.  whofe  con- 
verfion  probably  n)ighc  afterwards  have  a  great  influence 
upon  xwiuy  other'  ^nd  it  was  no  .'"mall  horiour  and  advan- 
tage to  the  gofi  el,  to  be  owned  by  fuch  an  honourable 
perlon  as  this  Dionyfiuswas  ;  not  many  wife,  not  many 
tioble  are  called  :  BlelTtd  be  God  that  any  were,  that  any 
M-~,  that  any  of  tiie  grea^  ones  of  the  world  Aoop  to  the 
I'ceptra  of  jcfus  Chrlft-,  and  pay  homage  and  fubjeclion  to 

bini. Thus  ends   the  apoftl'j's   divine    fenuon   at  the 

farnousuniverfiiy  of  Athens,  which  yielded  few,  very  few 
converts  to  St.  Paul :  FtT  we  read  of  nc«  church  fonnded 
here,  as  wc  did  before  at  Philippi(and  in  the  next  chapter 
at  Corintli):  What  rufon  cnn  be  .iingned  but  this.  That 
thefe  grave  philofophers.prcHound  I'lholars,  venerable  fe- 
nators  and  citizens,  who  had  a  name  for  wifilom  ihrongh^ 
out  the  world,  were  toowife  to  be  favcd  by  the  ffioliflmcfs 
ef  preaching-?  As  the  wifdoni  of  the  world  is  foolilbntfi 
^^(ith  Giitl^ftt.jliC^jj'ifiiusi'jf  Go*!  in  \hr^X^t\  is  accou.u!cd 


foolldinefsby  the  wife  tnen  of  thcwo'ld  j  according  to  that 
of  the  aportle,  i.  Cor.  i.  11,  2a,  23,24,15.  H'Lcn  the 
iwirU  by  ws'ifdom  knev)  not  God,  it  pleajed,  &c. 

CHAP.     XVIIL 

AFTER  thefe  thint^s  Paul  departed  from  Athens 
and  came  to  Corinth ; 

The  foregoing  chapter  acquainted  us  wi:h  the  fmall  fuc« 
cefs  which  bf.  Paul  found  of  his  miiiilh-v  it  Aihi'ns  ;    npofV 
his  preaching  Jelus  .md  the  rcfurrt  iJtion  there,  the  philo- 
fophers  and  wife  men  mucked  .ind  derided  hini.   If  naturaL 
difpofiiions  and  al>ilitieshadijtted  men  for  grace,  we  might- 
have  exptcled  the  greater  nuTiber  of  converts  at  Athens, 
where  many  were  mockers,  but  very  few  believers  :  Here- 
upon St.  Pjtd  leaves  Athens,  and  goes  t>>  Corinrh,  a  famous  ' 
city  in  Achaia  ;  where  he  meets  with  more  encouragement 
and  better  fucoefs  ;  forhere  Ijc  gathers  a  f.imous  church, 
unto  which  he  writes  two  epft'cs,  under  the  title  of  the 
firft  and  I'econd  epilHes  to  the  Corinthians, 

2  And  found  a  certain  Jen' named  Aquila,  born- 
in  Pontus,  lately  come  from  Italy  with  his  wife 
Prifcilla,  (Becaufe  that  Claudiu.s  had  commanded 
all  Jews  to  depart  from  Rome)  and  came  unto  tliem. 
3  And,  becauie  he  was  of  the  fame  craft,  he  abode 
with  them,  and  wrought :  for  by  their  occupation 
they  were  tent-iwakers. 

The  apoftle  being  now  come  to  Corinth,  where  he  was 
altogethcr^liMMger,  and  wanting  money  for  his  loblilbnce 
the  providence  of  God  dire'fted  liini  to  the  houfeof  Acuila 
and  Prifcilla  ;  who  bingof  (he  fame  trade  with  himfelf, 
(tent-makers)  he  works  with  his  own  hands  to  maintain 
himfelf,  that  be  might  not  be  btirJenfoine  to  o:l>ers. 
Here  note,  i.  The  «)cc3linn  of  AfjuU  I's  and  Prifcilla's 
coming  to  Corinth,  with  whi  m  St.  P..ul  lodged.  The 
Roman  emperor  Claudius  had  baniflied  then)  Irom  Italy 
and  Rome,  vir.  2.  Claudius  cmr.vanded cilthe  Jctus  to  de^ 
part  from  Rome.  Thence  tiote.  That  a  wiiked  world  ij 
foon  weary  of  the  faints  of  God,  and  longs  to  v  nrm  them 
out  of  theircitiesand  focitties,  never  conlideringilint  their 
own  prefcrvsiion  from  ruin  is  forthe  faints  f;ike  :  As  the 
alleys  in  the  garden  are  watered  for  the  fake  of  ihefli)wers, 
w  iiich  would  oiherwife  lie  dry.  2.  That  the  apoftle  had 
learned  a  trade,  rtn*-inaking,  before  he  was  called  to  ih« 
miniflry,  and  he  wrought  upon  it  occnfmnally  after  he  was 
a  Hiinlfter.  The  molt  learned  aniong  the  Jews  did  always 
learn  fome  handicraft  trade,  it  being  a  traditie n  amtingft 
them,  '*  That  lie  that  does  not  learn  his  child  a  trade, 
teaches  him  to  be  a  thief."  S(»t)iat  although  their  children- 
M'cre  defigned  for  (Indents,  yet  they  did  learn  fomc  trade. 
A.ccordingly  St.  Paul  having learncii  to  make  rents  fmuth 
nfcd  m  thole  hot  coutitries,  by  foldiers  and  others,  to  keep 
off  the  violence  ol  the  weather)  he  storks  at  Corinth  upon 
his  trade  for  his  own  fnbliftance.  IVItn  fepsrated  to  ihe 
niindlry  of  the  gofptl,  may,  upon  an  exigency,  labour  for 
their  living  ;  not  but  that  the  ppoflle  lucJ  power  and  fiif- 
ficient  warrant  to  challenge  maintenance  forhis  preaching 
■as  he  often  intimates  in  his  c^iiflks,  but  there  was  not  yet 


Chap.  xvhi. 


-n 


tc 


A    C     T    S. 


4^3 


any„church  at  Corinth  to  maintain  him  ;  and  when  tlicre 
was,  they  were  nioftly  of  ihs  poorer  an^l  meaner  lore  of 
people,  and  he  wouliJ  give  rheni  a  convincing  demonltr.i- 
lion,  that  he  fonj^ht  not  theirs,  but  iheni  ;  he  clt-mands 
tlierefore  no  maintenance,  lellit  (honld  hinder  the  luccefs 
of  hi^  niiniitry  ;  but  being  of  the  fame  trade  with  Aqniia 
and  Pricillj;  he  takes  npliisbdging  with  them  at  CoiniiU 
and  v\  orks  at  liieir  trade. 

4  And  he  reafoned  in  the  fynagogue  every  fab- 
bath,  anJ  pcrfucidcd  the  jews  and  tho  Greeks,  5 
And  when  Silas  and  TimothLUS  wore  coine  frotn 
Macedonia,  Paul  waspreircd  in  Ipirit,  andtellified 
to  the  Jews  that  Jclus  was  Chrifl.  6  And  when 
theyopiaofed  theinlelves,  and  blafphemed.  he  Ihouk 
Aii  raintiit.  and  (aid  unto  thctn,  Your  blood  ^<:  upon 
your  own  heads;  1  ain  clean  :troin  henceforth  I  will 
go  unto  the  Gentiles. 

Note  here, Ho  v  vehemently  delVous  thehuly  apoflle'  was 
ro  plant  a  chridi.in  chur<h  at  Corinth,  and  to  bring  the 
Jews  of  C  rinth  to  embrace  the  gofpel ;  He  was  prtffed 
in/pirit  and tfjiified;  tint  i:-,rc:ifonfd  with  theni,wirhgreat 
vehemency  and  earneltnefs  of  affection,  as  v\e!l  as  with 
gr  at  judgment,  conceniini^  the  Mcllias.  2.  '1  hat  tlie 
Jewiil)  fyoagou^ue  at  C^Tinth  was  the  preaching  place  that 
Sit.  Pan!  mtde  choice  of,  hoping  to  gather  the  beginnings 
of  his  chrillan  church  oar  of  the  cunverted  Jews:  Hi 
reufhncd  inibe  fj'Hagjgttes  every  S,ibl>uth  day.  Stilt  the  apol- 
llckept  tohiscomrniiBon,  to  preach  the  gofptl,  I'lrli  to  the 
Jews,  and  afterwards;  upon  their rejed^oii  t(kthe  Gentiles. 

3,  The  blafpheinaiis  oppoliiion  which  the  Jews  made  to 
the  doctriiie  of  the  gofjiel ;  T/.'fy  oj'pifed  the-rfdves  and 
Hr/f'e-nid;  that  is,  ihev  crpnled  his  tjoctrine,  reviled  his 
perl  in,ai:d  blafphemed Chrift.v,  hoiii  t'nt  apoftle  ])reac!ied. 

4.  How  the  holy  apoiHe  clears  htinlelf  cf  the  blood  of  cliofe 
Jews,  whom  he  had  now  ppeaclicd  the  gofpel •  unto  ;  he 
faid,  Yinr  blood  be  upon  your  own  heads;  J  am  clean.  The 
faithiut  minders  ol  C'hrift  SSall  never  havethe  blood  of  a 
perifliing  penple  laid  to  their  charge  ;  they  having  warned 
them  of  ttieir  damnable  ftate,  and  difcovered  the  way  of 
•life  and  falvation  to  them,  deliver  their  own  fonls ;  whilft 
the  people  which  they  nicjch.J  to,  die  in  their  fins^  and 
.for  their  fins. 

7  And  he  departed  tlience,  and  entered  info  a  cer- 
tain wwn's  houte  named  Juflus,  one  that  worfhippcd 
Cod,  whofe  houle  joined  hard  to  the  fjnagogue.  8 
And  Crifpus  the  chief  ruler  of  the  fyna^o^ue  be- 
lieved on  the  Lord,  with  all  his  houfe  :  and  many 
■of  the  Corinthians  hearing-,  believed,  and  were  bap- 
tized. 9  %.  Then  fpake  the  Lord  to  Paul  m  the 
ni^ht  by  a  viCon,  Be  not  afraid,  but  fpeak,  and  hold 
nor  thy  pe;:Ci  :  10  For  1  am  with  tJiee,  and  no  man 
fliall  fet  on  thee  to  hurt  thee  :  for  1  have  much 
people  in  this  city.  1 1  And  he  continued  there  a 
year  and  {"ix.  months,  teaching  the  word  of  God  a- 
mong  iheia. 


Note  here,  i.  That  the  oppofition  which  St.  Paul  met 
with,  while  he  lodgetl  in  the  lii.uic  of  A(]iiilaand  Prilliffa 
moved  bin:  to  change  his  (piarters,  .itvj  betake hinilelf  to  a 
new  lodging  ;  he  goes  into  the  hoiile  cf  Jndns  by  birth  a 
Gentile, hot  a  JeAilii  profelyre,  whofe  hciiifi.' joined  nigh  to' 
the  fyn.igogi'.e  where  St.  Paul's  preaching  work  Iny,  10  fnth 
as  v*  (-u'd  b:  vvilling  to  hear  hiin.  2.  'J  .he  g(,od  fuccifs 
the  chief  rnlcr  of  the  fvn.igogtic,  and  his  hoi.lliold,'\\ere 
brought  to  l-.tlieve,  and  were  b.iptized  :  After  v.'hnfe  ex. 
atiiple,  many  of  the  ptople  in  Corinth  btrleved  alfo.  Ru- 
lers and  great  men  are  likt  lot'king-glafTes  in  the  places 
where  they  live,  by  which  many  drefs  thcmlch'cs.  :{. 
That  notwithllandinirthisguod  luccefs  which  bt,  Paul  had 
at  Corinth,  he  feems  through  human  frailty  to  be  poffefTtd 
with  (ear,  and  under  an  apprehenfion  of  danger  from  the 
Jews,  and  accordingly  had  thoughts  of  leaving  the  city  ; 
againlt  \v  huh  feirs  God  antidotes  him  with  a  gracious 
promife  of  his  preience  with  him  :  Be  not  afraid,  fur  I  am 
with  thee,  and  no  manPiall /et  onihee,  to  hurt  thee.  Hence 
learn,  i.  1  ha-i  the  bell  and  holieJt  of  God's  faints  .-.nd  ier- 
vants  arp  fomeiunes  under  fad  atidi'avi.'h  fears,  and  prone 
to  be  difctmrag-d,  when  they  meet  with  difSculties  in  t!ie 
way  of  their  duty.  2.  That  the  promife  and  alluranceof 
God's  gracious  prefence  with  ihem,  will  raife  them  up 
aiKiveall  fears, and  be  a  fnlFicient  encouragement  tojthen;, 
for  their  abiding  in  atiy  place,  »nd  amongit  any  people,  let 
the  difficolty  or  danger  be  what  it  will  ;  Be  not  afraid, Jor 
I  am  with  t'^ce,  and  nor.e  fl^all  hurt  ihte.  4.  A  farther 
cticouragcment  given  by  God  to -the  apolUe,  to  continue 
his  miniltry  lliil  at  Corinth;  /  ^ave  much  people  in  this 
city  :  That  is.  Here  are  many  fools  whom  I  delign  e^i:c- 
ttially  to  call  aodbiing  home  by  thy  minidry  :  Accord- 
ingly the  apoRle  coiuinueil  his  miniltry  among  them  a  year 
and  fix  months,  l.tarn  hence,  Thai  nlrbough  the  ingra- 
titude and  perverfenefst)!  a  people  lb  ladly  dilconrageiheir 
minifters  and  tempt  them  to  rtmove  fro;n  them,  y!«i  Cod 
encourages  thetn  to  theirduty  ;  thai  for  the  maliceof  feme 
the  fah'ation  of  others  in-.y  be  not  neglcfted.  2.  'J'h-it 
no  rppofito-!  mull  dilVoiir.ig-  theminitlers  ofGodinihe 
way  of  their  duty  ;  God's  fervants  n.uft  lint  futfcr  them- 
felves  to  he  out-done  by  ilie  devils  fiaves,  hut  bear  down 
ail  oy^poiition  made  againtt  them  v>ith  patience  ;::jdJ4)\  ful- 
neis  :  And  notv.'ithllai:dii-ig  all  the  malicious  oppoHiion 
made  by  the  Jews  agiind  the  apotlle.  yet  diilhe  cc)ntinue 
a  year  and  fix  months  to  preach  at  Corinth^  Chritthada 
great  harvell,  ripening,  'n  iha-t  cny,  to  be  reaped  -by  f  Jie 
apoftlc's  miniftry  ;  and  being  encouraged  with  the  p-omife 
of  hit  protei^ng  prefence,  he  commiitetl  hitnftlf  to  the  ili- 
vine  care,  and  the  Lord  both  prelervtd  and  fucceeded  him.. 

12?  And  when  Gallic  v/as  the  deputy  of  Achaia, 
the  Jews  madeinfurreilion,  with  one  accord,  ajjainft 
Paul,  and  brought  him  to  the  judj^tnent-feat,  1^ 
Saying,  This  fellow  perfuadeth  men  to  worfhipGod 
contrary  to  the  law.  14  Andwhen  Paul  was  now 
about  to  open  hismouth  Gallio  faid  unto  the  Jews, 
If  it  v/ere  a  matter  of  wrong  or  wicked  Icwdncls,  O 
ye  Jews,  reaioa  would  thai  1  (hould  bear  with  you  : 

15  But 


li/t 


The 


ACTS. 


ClIAPXlX. 


15  IVitit  it  Iv:  a  qucllion  of  u*ords  and  names,  and 
of  your  law,  look  ye  to  it:  fur  I  will  be  no  judj^e 
of  lucli  niatt^.rs.  16  And  he  drave  them  from 
the  judgmcnt-fcat.  17  Theaall  the  Grtck\s  look 
Sollhcncs.  the  cMtf  lulerof  the  fynagogue,  and  beat 
liim  before  tiic  judgment-feat.  And  Gallio  cared 
for  none  of  thole  things. 

Notf  here,  i.  How  St  F^iul  i.ik'mg  heart  from  ihe  foie- 
j^oing  proDiife  unde  by  God  unto  hiiu   goes  011  coiicage- 
ouliy  ill  the   work   of  his  in:iiillrv   at  CoriiuU  ;    hut    ilie 
Hr.licheving  Jews  were  fo  enrjgcd  ag.Tinll  him,   that  iliey 
coiiihiiierl  to  gfther  as  one  mm,  and  tvilh  cneuccord,  made 
iii/:fn\:.'i.K  iigairj}  PuuL      Where  note,  What  great  unity 
and  unaiiiinity  ihf  re  is  aniongfl  wicked    men,    ihe  devil's 
friends ;   lie  well  knows,  that  his  kingdom  could  not  h>n^ 
ftaud  if  it  wtre  divided,     'the  unity  olal!  Ibcicties  is  their 
ftienjijth.      2.    'I'hey  acciife  the  apollie  bcfcre    Gallio  tiie 
dfpiny,  for  perfuadm;;ii)en  10  worfhip  (Jod  contrary  to  the 
Jaw  of  Mi-fes.      \Viu>  would  not  think  '»)ut  that  thefe  men 
were  truly  pious,  virtuous,  and  good,  \n  ho  v.  ere  fo  zealous 
for  the  vvorlhip  of  God  according  to  the   law?      Antl    yet 
Merc-  they  wit!;cd  men,  and  fiery  perftcutors.     Thcreisa 
noifv  relijiion  in  the  world;   lV>me   men  think,  by  crying, 
The  churi.h,   The  church,    and  by  pleading  loud    for  ihe 
worfliip  of  God,  as  cll.iblilhed  uy  law,  to  atone  for  all  their 
immoralit'es  :   Praying  is  good,  he.iring  and  receiving  the 
facrament  are  good,  if  th^y  bejgined  with  holy  walking; 
hut  il  otherwife,  the  howling  of  wolves  is  as  acceptable  to 
Almighty  God,  as  the  prayers  of  ihofe  men  who  call  Chriil 
M.iller,  3rnl  the  church    Mother,    but  do  not    the  things 
which  they  !>.ive  com'nandcd  ;  sea,    the  very    dvigs  vhich 
fulloA  tl;ci;i  to  the  pul)lic  alH-mblies,  fiiall  a*  foon  find  ac- 
ceptaiite  as  tht;nil<  Ive.',  if  they  do  not    obey    him    whom 
they  pretend  to  adore.      It  is  no   matter  what   church   a 
wicked  man  is  of,  for  it  is  certain  he  can  be  faved  in  none. 
3.  What  low  and  mean  thoughts  Gallio  had  and  all   per- 
Ions  prtjndired  againii  religion  andthe  power  of  godlintft 
have,  ot  fmrtre  chriftianiiy  ;   If  jI   be  a  quejl'iin  (jj -Wirds 
anti  uitines,    fays   G.dlio.      As    it    he  had  laid,   "Do    iict 
trouble  lire  about  the  iiiceiics  of yourr<-ligion,  dicide  fuch 
q'.iedior.s  among  yourfilwes  ;  for  1  will  he  no  judge  in  fuch 
matters.      The  great   men  of   the    world   litile    care  to 
trouble    their  heads  iibout  the  matters  of  relig-on  ;    they 
I'lok  upon  ii  only  as    a  matter  of  notii.n  and   Ipeculatiim  : 
Whereas  it  is  not  j/peculutive/ci  nee.  but  a  pruOicul  art 
ofheh  living.   Ami  accordingl/,  like  Calho,  they  care  for 
none  of  thffe  thing";.     L-.itUy,  th;it    ?.ltlu)Ugh  this  Gullio 
had  n'l  kindnefb  f.ji- Chrillianity,  yet  God  iii.ide  ufe  of  him 
.If  an  inllruiuent,  at  this  time,  to  prefer ve  and  fcrcer>  St, 
Paul  fri'Ui  the  rage  of  hr,  enenv'es  infomiich,  th.it  he  drivf 
kis  acrufcr: /"/■(, w  the  j'-di'mtnt-J'tful  :   'rhusGo.lperlonncd 
his  proip  fe  10  Fiul,   /t^' 1  Ini-  nt   m,;n   to   turt    him;    but 
cauiing  G.illio  the  govt-ri:or  to  defeiid  biiii,   who  hib  ene- 
mies w  ere  in  hopes  w  ould   have    dtftroyed    him,     Lrrd, 
how  happy  and  wifeii  it  for  thy  fervr.nts  to  cr.mmit  the  care 
oflhem'lhej  to  tbce  in  vii-U  dvngl    If  we,  with  a  pority  of 
in'pntinn,  cnncrrn  oorfelves  fur  thy  glory,  thi'ivwiltcer- 
ninly  take  i.ii  e  of  our  f.ift- ly  ;     or    if  any    danger  Ihuu'.d 
cunie,  dan2;er  itlelf  UijU  du  us  no  haiux. 


18  And  Paul  af^er  this  tarried  there  yet  a  good 
wlule,  and  then  took  his  leave  of  the  brethren,  and 
failed  thciice  into  Syria  :  and  with  him  Rrifcilla  and 
Aquila  ;  having  fhorn  his  head  in  Cenchroa  :  for  he 
had  a  vow.  jc)  And  he  came  to  F.phcfus,  and  left 
them  thtre;  but  he  himfelf  entered  into  the  fyna- 
gogue,and  rcafoned  u-iih  the  )cw.<!.  20  Wlicn  ihcy 
dclired  him  to  tany  ion.^cr  tiine  with  them,  he  con- 
lented  not  :  21  But  bade  them  farewel,  faying,  I 
inuLt  by  all  means  keep  this  feafl  that  cometh  in 
Jcrulalcm:  but  I  will  return  again  unto}ou.  ifGojd 
will.  And  he  lUilcdfrom  Ephefus.  22  And  when 
he  had  landed  at  Ctlarea,  and  gone  up  and  falutcd 
the  church,  he  went  down  to  A'ntioch.  23  And 
after  he  had  ipent  fome  time  there  he  departed,  and 
went  over  all  the  country  of  Oalaiia  and  Phrygia  ia 
order,  itrengthening  all  the  dilciples.  * 

A  farther  accouni  is  here  given  of  the  !ahor:oi:s  travels 
of  the  great  apoltle  St.  Paul;  namdy,  fr.  m  Corinth  to' 
Ephelus,  from  Ephefus  to  Cefarej,  from  C<  firea  10  An- 
tioch,  &c.  Wbnenj/f,  1.  That  St.  Paul  having  cimtinued 
a  year  and  a  half  at  Corinth,  and  pl.micd  a  churth  there, 
which  yet  foon  after  f.id!y  degencratt  d  ;  he  determines  now 
to  f.iil  10  Ephefus  ;  and  accoidingly  at  Cftichrca.a  haven, 
near  to  that  city,  be  fl^uvcd  hii  head  for  he  had  avovu  ;  th:t 
ii,  the  vow  ot  a  iSlaaarire,  which  he,  (that  is,  Aqn.la  fjy 
fome,  St.  PaijL  fay  others.)  had  brfoie  tak^nupoii  him  fiT 
a  time,  wheieby  he  was  obliiJetl  loabflain  fiom  tvine,  and 
fiiaving  his  head,  and  touciinigihe  dead.  Cut  havingnow 
accomplifhed  his  vow,  he  lliore  his  head,  and  rciurned 
to  the  common  way  of  living;  wlitre  thewifdomand 
moderaii.)n  of  this  great  apollle  in  complying  in  indif- 
ft  rent  things  is  to  be  noted  and  imitated  :  'To  the  Jejuj  he 
I'iCeitne  us  a  Jew,  that  he  wipht  i^uiu  ti^e  Jc-^s  :  llewi'llingly 
cdHipl.ed  \»iih  tht  ir  weakucl'i.tolhew  that  ho  was  no  con- 
ttuiner  of  their  la«  ;  tor  v.  hich  leafonhe  eauftd  I  imothy 
to  be  ciicumciffd  and  purified  himftH  in  the  tensple  at 
Jeiufalcm.  And  behold  ilie  fuctefa  thi:.  hs  compliance; 
for,  by  gr.3iifyiiig  ihe  Jews  in  this  contltfcf ndon  to  tl.e 
prclcripiionot  the  law,  he  brought  over  \  ery  manyofthtn, 
to  iht  f.iiih  of  Chrirt.  Let  not  any  fulped  this  fora  farul 
com).'iiance  *iih  ihe  Jews,  in  obierMiiga  ceremony  ^^  hicli 
thegofpel  hadabolidied,  nor  ceiiUire  it  for  a  low  and  mean- 
floop  in  (o  gicat  a  man,  to  the  humour  of  the  peoj.'e  :  fop 
though  the  ceremonial ritesded  \\  iih  Chrill.  yet  they  were 
a  h)i)g  time  in  burying,  and  the  Jewswerc  indulged  in  the 
obfervaticm  of  then),  till  tliey  c.ime  to  a  cle.irtr  li|'h(  of 
their  t'hriit-i.m  l-.beriy  :  Ac:>rding!y .  the  apcfl'.c  yielded  to 
them  for  their  preCfut  iHcliflfereiit  things,  w  iihout  difllmu- 
biion  or  blame.  2,  The  apollle  being  now  come  t« 
Ephefus  he  taught  in  the  lynagoguc  of  the  Jews,  and 
reafoned  wiih  ihem:  Where  we  may  nr.le,  Both  how  cl(>fc 
the  apollle  krpt  hu  commiiilon,  in  lirA  preaching  the  word 
of  life  to  ihr  Je^vs,  and  alio  the  fervent  h.ve  wh'ch  hebire 
to  his  own  countrymen,  whom,  thuui'h  he  h.id  lufTered.iII 
manner  of  imiignities  from,  ytt  doih  he  give  tlumpiectpt 
up'm    precept,    line  upon    luic;    aad  with   au   uweaned 

dili.'cnco 


GhAP.  XIX. 


The      ACTS. 


4'95 


difpenfcs  tlie  word  of  life  anilTalvnlion  to  ihem.  3.  Our 
apoftle  Usys  not  \nng  atEphefus  but  haftenv  to  Jrnifalein 
to  keep  the  feaft  there;  namely,  the  feaH  of  the  paflliver; 
liotthat  he  thought  hitnrdf  obliged  to  obferve  the  fenlh.or 
any  of  the  antiquated  ceremonies ;  bat  becaufe  of  the  v;i(l 
conconrfe  which  he  knew  would  be  at  Jerufalem  at  the 
lime  of  thefrad  from  all  quarters,  and  which  would givt; 
him  an  opportunity  to  make  Chrift  known  to  a  great  mul- 
titude. Ths  niinifters  of  the  golpcl,  without  the  impiita-  ■ 
tion  of  vain-plory,  or  feeUing  popular  applaufe,  may 
>ii'arrantably  defire,  a^d  occinoiully  lay  hold  upon  an  op- 
portunity of  difpenfing  the  word  to  a  numerous  auditory, 
in  hope  that  calling  the  net  among  many,  they  may  in- 
clofeioine.LalHy.l  heinccflant  care, indefatigible  diligence 
and  unwearied  pains  of  this  great  apollie  in  travelling  from 
place  to  place,  and  at  fnch  great  dillance,  to  preach  the 
everlafting  aofpel  ro  loll  finncrs  :  from  Ephefus  hcfallsto 
Cef irea,  from  Cefarea  to  Jerufilem,  from  Jerufalem  to 
Antioch,  from  Antioch  ro  Galatia  and  Phrygia  See  how 
the^^re  ij  ell  the  churches  was  upon  htm,  and  Ixiw  he  l.i- 
hiumd mare ab::nrl:i>itly  th^ii  they  till.  Lord,  whata  pattern 
isherc  of  minirteri.il  diligence  and  faithfulnefs !  What 
pains  did  tt.  P.iu!  take,  what  hazards  did  he  run,  in  plant- 
ing and  propagnting  the  gofpelof  Cbrift  I  In  labours  more 
abundant,  in  fufFsrings  above  mcafure  !  Well  might  he 
fay,  /  am  ahlr  fj  do  ullthivgs  through  Chr'ifl  thatjlreiigthens 
me.  And  bleffed  be  God,  the  fame  power  that  aflifted 
him,  rtands  ready  to  fncconr  us  ;  and  if  ever  he  calls  us  to 
an  extraordinary  fervice,  he  will  come  in  with  more  than 
an  ordinary  ftrength. 

*2.i  1  Anda  certain  Jew,  named  Apollos,  born 
at  Alexandria,  an  eloquent  man,  <2/!^  mighty  in  the 
fcriptures,  came  to  Ephefus.  25  This  man  was 
inftrufted  in  the  way  of  the  Lord  ;  and  bein^  fer- 
vent in  the  Spirit,  he  fpake  and  taught  diligently  the 
things  of  the  Lord,  knowing  only  the  baptifm  of 
John.  26  And  he  began  to  fpeak  boldly  in  the 
lynagogue  :  Whom  when  Acquila  and  Prifcilla  had 
heard,  they  took  him  unto  them,  and  expounded 
unto  him  the  way  of  God  more  perfe6lly.  27  And 
when  he  was  difpoled  to  pafs  into  Achaia,  the 
brethren  wrote,  exhorting  the  difciples  to  receive 
him  ;  who,  when  he  w.-'.s  come,  helped  them  much 
which  had  believed  through  grace.  28  For  he 
mightily  convinced  tht;  Jews,  <?;«/ i/wi  publicly, 
(hewing  by  the  fcriptures  that  Jcfus  was.Chrifl. 

The  tirft  thing  here  obfervable,  is.  How  the  wifdom  of 
God  provided  for.the  feveral  churches,  that  irt  the  abfence 
of  one  powerful  preacher, they  werefirpplied  with  another; 
when  the  providence  of  God  called  Sr.  Paiil  fromEphefiis 
and  Corinth,  it  brought  Apollos  thithei  ;  to  that  what 
Paul  planted,  Ai)o!los  watered.  'Ihe  judicious  Calvin, 
upon  the  place,  pioufly  admires  the  providence  of  God 
over  his  church,  in  not  fuffermg  it  to  be  without  a  fcitled 
niinifler  ;  but  upon  the  removal  of  one,  to  raife  up  another. 
■2.  How  admirably  qualified  Apollos  was  for  the  work  of 
the  gofptl,and  excellently  fitted  and  furniflicdfcr  iheplaccs 


hf  wa«  ciUctJ  to,  Ephefus  and  Corinth,  famotK  for  philcr 
f^iphnrs  and  oratori';  accordingly  he  is  r.  nuii  of  ravi:'  • 
eloquence,  who,  hy  his  profottnvl  kno'.vifdjrslo  the  fj^ 
fcripiures  was  liolh  apt  to  teach  the  fnrh,  and  ah!e  to 
nain»ain  it.  Learfi  hence,  That  fti'iptui-e- knowledge  i' 
the  choicefl  qnalificaiion,  and  highcll  comniendatioa^  of  • 
pofpelminifter  ;  ^potlis,  ttn  ei.qutiii  r,ien,att!m'i^hly  U  if  c 
fcriptio-es;  Without  iV.is,  he  can  never  trul/  aul  favingly 
n)ake  known  and  ddcover  Jcfus  Chrift  ;  .si.hciJt  this  ht 
can  never  rightly  divide  the  word  of  truth  ;  v.  i(hout  thi» 
he  can  never  convince  gain  fayerJ,  either  gaiiifaycrs  i.i 
opinion,  or  gain-fayers  in  pradice  ;  wlfhout  this  he  can 
never  inflrn(ft  the  people  fully  in  their  duty,  nor  declare  to 
them  the  whole  counfel  of  God,  OZ/cr u.",  3.  rhe  great  hu- 
m^liiy  of  Apollos ;  although  he  was  an  trjoq  i?:it  man,  .ind 
mighty  in  the  fcriptures, yet  he  did  not  difd,:in  farther  in- 
flrnaion.  Thoio  that  are  inofl:  knowing,  if  hum'ile,  are 
moft  fenfihle  of  their  ignorance.  The  knowledge  of  the 
beft,  while  they  are  on  this  fide  heaven,  is  capable  of  im- 
provements. Apollos  knew  much,  yet  Aq.iila  and  Prifcilla 
farther  enlightened  him,  fo  that  he  knew  more.  An 
humble  mat"  will  be  content  to  learn  of  the  nieaneft 
woman.  Thefe  poor  ten:-m.^kers,  Aquila  and  his  \vife 
Prifcilla, catechize  the  great  Apollos,  and  add  romcthin:rta 
the  treafure  of  his  knowledge  4.  The  place  where  Apollos 
preached  ;  in  the  jewifli  fynagogue,  ver.  26.  He  began  f) 
fprak  boldly  in  the  fynagogue .  It  was  a  cnllom  among  ths 
Jews  to  allow  a  liberty  for  learned  men,  though  no  prieOs, 
to  teach  in  their  fynagognes.  1  hns  FanI  though  of  the 
tribe  of  Benjamin,  and  not  of  the  tribe  of  Levi,  was  per- 
mitted to  preach  in  their  fynacogues;  aswere^d  through 
out  this  book  of  the  acts.  In  like  manner  we  find  Apollos 
here  preaching  in  the  fynagogue  :  I^nn  itt  habens  authori- 
talem  fed rdcntiam,  fays  Eftins  :  Taking  the  advantage  of 
that  indulgence  which  the  Jews  gave  him  in    t'l  - 

gogues,  to  preach,  and  fpread  the  doclrine  of  C  c 

Tartly,  That  this  Apollos  afterwards  bccinie  ^)  : 

authori'/ed  preacher  in  the  church  of  Corinth,  an  J 

St.  Paul's  helper  and  brorher  ;  and  when  he  came  to 
Corinth,  was  fo  eminent  that  he  proved  the  hnad  of  a  fed 
or  faclion  :  One  fa'id,  I  am  '.fPaul,  and  I  of  //pJhs  :  And* 
here  at  Ephefus  he  mightily  convinced  the  Jews,  fliewiffg 
by  the  fcriptures  that  Jcfus  was^the  Chrift. 

CHAP.     XLv. 

AND  it  came  to  pafs,  that  while  Apollos  was 
at  Corinth,  Paul  having  paffed  through  the 
upper  coafts,  came  to  Ephefus  ;  and  finding  certain 
difciples,  2  He  faid  untothem,Have  ye  received  the 
Holy  Ghoft  fincc  ye  believed  ?  And  they  faid  unto 
him.  We  have  not  fo  much  as  heard  whether  there 
be  any  Holy  Ghoft.  3  And  he  fnid  unto  them. 
Unto  what  then  were  ye  baptized  ?  And  (hey  faid. 
Unto  John's  baptifm.  4  Then  faid  Paul,  John 
verily  baptized  with  the  baptifm  of  repentance, 
faying  unto  the  people.  That  they  fhnuld  believe  on 
him  which  fliould  come  after  him,  thfit  is,  on  Chrift 

Jefus 


4S^ 


The 


ACTS 


Chap 


xrx. 


Jefus.  5  When  ihey  hcnrd  this  they  were  baptized 
r.Jibc  name  of  the  Lord  Jefus.  6  And  when  Paul 
had  l.ud his  iiands  upon  them,  the  Holy  Ghoft  came 
on  them,  and  they  Ipake  with  tongues,  and  pro- 
jihchcd.   7  And  all  the  men  were  about  twelve. 

T!»e  latter  eii.-l  nr'rht  fr»rt'ii;oingch.iptcr  informed  us  how 
Api)llos  was  employed  nt  Corinth  :  The  beginning  of  this 
acqiKiincs  us  how  St.  Paul  fpent  his  time  at  Ephefns.  He 
finds  there  twtive  difciples,  he  cnrchizes  tliem,  lays  his 
hands  upnn  tlicni,  and  God  confers  the  gifts  of  the  Holy 
Ghi'ft.  Here  m  !c,  i .  The  qtieftion  put  by  St  P;uil  to  the 
twelve  difcipUs  ;  Hiive ye  received  the  Holy  Chcjt  jince  ye 
bel'.ex'ed?  He  doth  not  mean  in  its  fanctifying  operations, 
but  in  its  miraculous  gif:s;  as  fpc:ikiiig  with  tongues,  ihe 
gift  of  prophecy,  and  the  gift  of  i)c?ling.  t.  Thedifciples 
anfv.er.  We  have  uot  fo  much  as  hctird  vjhcthtr  there  he  any 
Holy  Ghift ;  not  ti);u  they  were  ignorant  of  the  clTence  or 
perfon  of  the  Holy  Ghoft,  but  had  not  heard  of  the  efTu- 
fion  ot  the  extraordinary  and  miraculous  gifts  of  the  Holy 
Ghoft;  for  it  was  n  received  opinion  among  the  Jews,  that 
after  the  deatli  of  Haggai,  Zachariah,  and  Malachi,  the 
Holy  Ghoft,  or  the  Ipirit  of  prophecy,  departed  from 
Ifrael  :  and  they  never  heard  that  he  was  returned,  or  of 
liii  being  given  anew  with  his  miraculous  gifts.  %  How 
the  apollle  fetsihcm  right :  They  tell  him  they  were  bap- 
tized unto  Johr.'s  bapnfm  :  The  .ipoftle  tells  them  that 
John'i  baptifm  and  Chrift's  were  the  fame  for  fubftance, 
and  had  both  the  f.ime  end,  though  they  differed  in  (c.me 
circuniflances.  The  difciples  of  John  believed  in  Chrift 
to  come,  thedifciples  of  Jefus  believed  inChrift  as  already 
come,  and  svere  baptized  in  that  faith  ;  and  the  ordinance 
fealcd  unto  both  the  remilTion  of  fms:  Yet  it  being  elTen- 
tial  to  Chriftian  baptifm,  to  baptize  in  the  name  of  the 
Fa^^,  the  Son,  and  of  the  Holy  Ghoft^,  thereby  pro- 
fH^jpourfelves  to  be  buried  and  rifen  with  Chrift;  and 
J^a  s  baptifm  having  not  this,  when  the  difciples  heard 
that,  they  were  baptized  in  the  name  of  the  Lord  Jefus; 
thit  is,  inthe  ncme  of  the  F"ather,  Son,  and  Holy  Ghoft, 
whicli  is  of  the  effence  of  Chriftian  baptifm.  4.  How  the 
apcflle  l.ivs  his  hands  upon  thefe  difciples,  to  confirm  them 
in  the  faith  they  were  baptized  into;  whereupon  the  mira- 
culous gifts  of  the  Holy  Ghoft  wereimmediately  conferred 
on  them,  and  they  fpake  divers  tongUfS, which  before  they 
nnderftood  not,  and  were  endued  with  the  gift  of  pro- 
phefying  ;  that  is,  of  declaring  things  to  coma,  and  inter- 
preting the  writings  of  the  prophets,  that  they  might  befit 
to  teach  and  inftru^t  others.  Hence  learn,  That,  at  the 
firft  planting  and  propagatinff  of  thegofpel,  thewifdomof 
God  thought  fit  to  furiiifii  the  preachers  and  difpenfers  of 
it  with  extraordinary  gifts  and  miraculous  powers,  to 
•qualify  them  for,  and  to  give  them  alTurance  of  the  fuccefs 
of  their  miniftry  ;  and  alio  to  afTure  thofe,  whom  they 
■preached  unto,  that  their  doftrine  was  from  heaven. 
Almighty  God  never  fetting  the  feal  of  his  omnipotency 
to  a  lie.  Such  miraculous  gifts  are  long  fince  ceafed  in 
the  church,  the  caufe  of  them,  and  occalion  for  them,' 
being  lung  (jnte  ceafed. 

8  And  he  went  into  the  fynagoguc,   and  Qsake 


boldly  for  the  fpace  of  three  months,  difputingand 
perfuading  the  things  concerning  the  kingdom  of 
God.  9  But  when  divers  were  hardened,  and  be- 
lieved not,  but  fpake  evil  of  that  way  before  the 
multitude,  he  departed  from  them, and  ieparatcdthe 
difciples,  difputing  daily  in  the  fchool  of  one  Tyran- 
nus.  10  And  all  this  continued  by  the  (pace  of  two 
years;  fo  that  all  they  which  dwelt  in  Afia,  heard 
the  word  of  the  Lord  Je(us,  both  Jews  and  Greeks. 
II  And  God  wrought  fpccial  miracles  by  the  hands 
of  Paul ;  12  So  that  from  his  body  were  brought 
unto  the  fick,  handkerchiefs  or  aprons,  and  the 
difeafcs  departed  from  them,  and  the  evil  fpirits 
went  out  of  them. 

St.  Paul  being  now  come  to  Ephefus  with  a  defign  to 
flay  there  for  fome  confiderable  time,  as  his  manner  was 
he  enters  into  the  fynagogue,  and  preaches  the  gofpeWirft 
to  the  Jews,  and  this  tor  the  fpace  of  three  months  ,  but 
when,  mftead  of  embracing  the  goipel,.  they  opjiofed  it, 
blal'pheming  Chrift  the  author,  and  the  apoitle  thedifpen- 
fcrof  ic,and  vchemenily  contending  with  him  forprejth- 
ing  thegofpel,  (which  fome  conceive  he  calls  his^^/j/m^ 
•uiithbeujis  at  EphcJ'ut,i  Cor,  xv.  32  )  he  left  the  Jews  and 
their  fynap.ogue,  I'eparating  the  Chriftians  whic/i  were-ftt 
Ephefus  from  them,  \vhom  he  daily  inftrucled  in  a  certain 
place,  cuWed  The/cheol  of  TyraiiruJ,  Here  note,  i.The 
vthemency  of  St.  Paul's  afttdion  to  his  ow  n  countrymen 
the  people  of  the  Jews,  notwithftanding  all  theoppodtion 
they  made  ag'ainft  hisdortrine,  and  the  virulent  reproaches 
w  iiich  they  calt  upon  his  perfon  ;  he  continues  to  preach 
in  their  lynagcgue  at  Ephci'us  for  three  montiis  without 
ceafing,  thereby  keeping  dole  to  his  commillion,  which 
was  to  preach  the  golpel  to  the  Jews,  and,  upon  their  re- 
jtc^ion  of  it,  to  tender  the  word  of  life  unto  the  Gentiles. 
2.  As  great  an  apoftIe,and  as  faithful  a  minifter  as  St.  Paul 
was,  yet  he  wanted  to  fee  the  fuccefs  of  his  labours:  many 
of  his  hearers  at  Ephefusbelieved  not  his  word,  but  were 
hardened  under  it.  The  lame  fun  that  foftens  the  wax, 
hardens  the  clay :  The  fame  dofirineof  the  gofpel  becomes 
the  favour  of  death  unto  fome,  which  is  the  fjvour  of  life 
unto  others.  Wo  be  uiito  that  ^leople,  who,  by  their 
habitual  hardnefs,  through  their  actual  refifting  the  im- 
preflions  of  God's  word,  do  provoke  the  Almighty  to 
fuperadd  judicial  hardnefs  of  heart  unto  them,  making 
their  fin  to  become  their  puniflimeiit.  3.  How,  upon  this 
oppofition,  which  St.  Paul  met  with  in  the  Jewifii  fyna- 
gogue,  he  leaves  it,  and  retires  to  a  more  private  place, 
the  fchool  of  Tyrannus,  where  he  had  more  freedom  and 
Icfs  oppofition.  /.earn  hence,  1  hat  fuch  places  of  public 
worlhip,  where  nothing  but  contradiction  to  the  pure 
chriftian  dodrine  can  be  met  with,  may  be  lawfully  with- 
drawn from.  Theapoftle  feparateshimfelf  and  thedifciples 
Iroiii  the  Jev;s  fynagogue,  where  he  had  p;eachcd  three 
months,  meeting  only  with  contradidion  to  his  doftrine, 
and  blafphemy  againft  his  dear  Redeemer.  4.  How  it 
pleafed  Cod  to  confirm  St  Paul's  miniftry  at  Ephefus  by 
his  working  n;JracIes;  and  tUe  luiracies  he  wrought  were 

/pecial. 


Chap.  xxr. 


The      ACT    S. 


A97 


Jpcda],  that  is,  very  extraordinary,  infomiith  that  even 
handkerchiefs  or  aprons  having  but  touciicd  St.  Paul's 
body,  and  ining  brought  unto  the  liifcarcd,  became  a  mira- 
ciih-us  means  botli  to  cure  difcafcs,  and  cad  out  devils. 
Thus,  according  to  our  Saviour'- promifc,  his  apoHles  did 
gi  cater  miracle;  than  himftlf,  John  xiv.  12.  not  greater  in 
regard  ot  the  manner,  but  in  regard  of  the  matter  of  them  i 
Chrifl  wrou!;ht  miracles  in  his  own  name,  and  by  his  own 
power  ;  but  the  apofiles  wrought  thiirs  in  the  name,  and 
by  the  power  ot  Chrilt  ;  yet  it  ought  to  be  obfervcd  and 
confidercd,  that  although  i:  pleafcd  God,  at  the  fiift  planta- 
tion of  tiie  gofpel  by  the  apollles,  to  confirm  Chrillianity 
by  many  fpecial  miracles,  (as  new  fet  plants  are  well 
ivatered,  till  they  have  taken  faft-rootingj  yet  that  church 
■which  wants  miracles,  may  be  a  true  church:  Bccaufe, 
(i.)  There  is  no  promife  made  in  the  fcriptnres  to  the 
church  tor  her  perpetual  enjoying  the  gift  of  miracles. 
That  proinife,  Mark  xvi.  17.  Theft  ftgns  frail  fiUow  them 
that  bei'uve,  &CC.  was  only  a  temporary  promife.  (2.)  We 
are  forbidden  to  exped  miracles,  John  iv.  48.  and  for- 
bidden to  trull  to  promifcs  without  fcripture,  or  to  regard 
fuch  miracles  as  are  wrought  to  confirm  any  doflrinc  that 
is  contrary  to  fcripture,  Dcut.  xiii.  3.  bccaufe  the  miracles 
of  the  lail  times  are  declared  to  be  the  figns  of  Aniichrill, 
2  Thctr.  ii.  9,  10.  Prom  all  which,  it  follows,  thattnira- 
clcs  are  no  infalliablc  note  of  the  true  church,  as  the  papilVs 
would  make  it^  who  a!fo  produce  St.  Paul's  handkerchief 
here,  and  St  Peter's  fliidow,  Afls  v.  15.  as  a  wai  rant  tor 
their  fuperftitious  relics  ;  but  the  text  allures  us,  it  was 
(3od  that  wrought  th*  fpeci.d  miracles,  not  St.  Paul,  nor 
his  handkerchiefs,  but  Gtxl  by  his  hjiid.  The  miracles  in 
the  church  of  Rome,  pretended  to  b.-  wroueht  by  the  relics 
ot  taints  and  martyrs,  arc  no  better  t'un  1)  ing  wonders. 

13  Thencertainofthc  vagabonJ  Jews,  cxorcifts 
took  upon  them  to  call  over  them  which  had  evil 
fpiritsthenameof  the  Lord  Jefus,  faying,We  adjure 
youby  Jcfufiwhom  Pai.l  preacheth.  14  And  there 
•were  feven  fons  of  one  Sceva,  a  Jew,  anj  chief  of 
.the  priefis,  which  did  fo.  15  And  the  evil  {pirit 
anfwered  and  faid,  Jefus  I  kmv.v,  and  Paul  I  know; 
bat  who  are  ye  ?  16  And  the  man  in  whom  the 
evil  fpirit  was,  leapt  on  them,  and  overcame  them 
and  prevailed  againilthem,  fo  that  they  fled  out  of 
that  houfe  naked  and  wounded.  17  And  this  was 
knovnto  all  the  Jews  and  Greeks  alio  dwellin<r 
at  Ephcfus  ;  andfcarfell  on  them  all,  and  the  name 
of  the  Lord  Jefus  was  ina-nilied.  iS  And  many 
that  believed  came  and  coiifelTed,  and  ftiewed  their 
deeds,  ig  Manyaifoof  them  which  ufed  curious 
arts,  brought  their  books  to,:;ether,  and  burned  ihem 
bclore  all  vicn:  and  they  counted  the  price  of  tliem 
and  found  it  fifty  thoufand  pieces  of  lilvcr.  20  So 
mi.^htiiy  grew  the  word  of  God,  and  prevail,  d. 

Here  objeive,  i.  That  wc  read  not  of  any  in  the  Old. 
Ted-men!,  that  were  b.xliiy  poflclled  with  devils  and  evil 
fiiajs:  but   in  the  new  Te.laincnt,  wc  meet  with  manv 


both  in  our  Saviour's  f!m<,  and  alfp  in  the  apofllc?,  to  the 
intcHt  that  the  power  of  Chrilt  might  more  fignally    appear 
in   their   eje(5lion  and  calling  cut.      2.  How  feme  cf  the 
Jewifli   cxorcif>s  (like   our  jugglers)    who   made   it   their 
trade   to  wander  up  and  down,  to  get  alivelihcod  by   pre- 
tending to  cure  difcafef,  and   cafl  cut  devils,  feeing  what 
great   miracles  Paul   had  wrought    in   the   name  of   Jefus 
attcinpted   to  call  a  devil  out   of  a  pollefled   man,  by  ufing 
the  fame  name  ,  though  in  Jefus  they  believed  not  :    But 
Satan  was  fo  far  from   <bL\ing  them,  that    he  made  the 
poirelTtd  man  fall  violently   upon  them,    and  wound  then!. 
Thence   learn,   1.  That  Satan  fcorns  all  human   attcnipts, 
as  weak   and  impotent    and  that  he  is  conquered  only  uy  a 
divine   power.      Jr/ia   I  hou.;  bi't  v.lo  are  ye  ?     Learn, 
2.  That  the  devil  would  be  gladly  God's  ape  :    The  Jewij], 
jugglers  would  by  li!  means  imitate  the  apcftlcs  in   calling 
out  devils  :     accordingly,    they  ufe  the  name  of  Jefus  as  a 
charm;  but  faying  the' fame  words   with  the  apoTtles,  fig- 
nificd  nothing  with  out  cxercifing  the  fame  faith  and  gr.nce. 
Thcfe  exorcifls  foon  found  that  words  wi'.hoiit  faith  would 
not  work  tocaft  out  devils,  and  that  Chri/t  would   not  give 
power  to  his  name,  when  ufed  as  a  charm.     3.  That  the 
devil  by  God's  permiflion,  has  power  over  thole  who  pro. 
fane  the  name  of  Chiift  :  Satan  here  was   too  hard  for  thefc 
conjurers,  he  rufhes  upon  them    and  mafters  them,  tears 
their  clothes,  wounds   their   bodies,  and  had    not  God  re- 
trained  him,  had   imavoidably   deftroycd  them.      Satan'« 
malice  is  inhnite,  but  his  pow'er   is  limited  and  boiindtd. 
Lord,  abate  his  power,   (ince  his  malice  cannot  be   abated! 
Latlly,  How  this  execution  of  di\  ine  vent;eance  wrought 
wonlerfully  for  the  convidion  and  ccnverfiun  both  of  Jews 
and  Greek,  ver.  18.     Many  helle^'eJ^   aud  came  and  cirj/cffed 
iheirfmful  deeds.      And,   as  an  evidence  of  their  rietellation 
of  their  former  faults  and  follies,  they   make  a  bonfire   of 
all  their  magical  fco»)ks  ;  burning  fo  many  of  them,  as,  the 
learned  fay,   the  price  amounted  to  ei;^ht  hundnd    poftids. 
Thus  thcfe  conjurors  evinced  themltlves  to  be    rc^^un'I 
verts,  by  nltickiiig  out  their  right  eye,  and  cutting  rffnllFP* 
right  hand  ;  that  is,  facrihcing  ihcir  bofom    and    btft   bc-*^- 
loved   lult  and  corruption.     Thence /ccrw.  That  there   is 
no  better  evidence  of  the  truth  of  a   perfon's   converfifih,   . 
than  chearfully  to  part  with  a  very  profitable  ajid  pleaiing^^ 

21   Afterthcfethin:;s  were  ended,  Paul  purpofed 
in  the  fpirit,  when  he  had  palfed  through  Macedonia 
and  Achaia,  to-o  to  J'.ruialein,  fayin^.  After  I  have 
been  there,  I  mull alfo  fee  Rome.      22  So  he  fent 
into  Macedonia,   two  of  them  that  miniflercd  unto 
him,  Timotheus  and  Eiai'lus ;  I'dt  he  himleif  flayed 
in  Afia  for  a  feafon,      23  And  the  fame  lime  there 
arole  no  fmall  flir  about  that  way.  24  For  a  certain 
man  named  Demetrius,  a  filver-fmith,  which  made 
ftlvcT  fhrincs  for  Diana,  brou^^ht no  fmall  yain  to 
the  craft fnicn  ;    25   VVhoai  he  called  roijethcr  with 
the  workmen  of  like  occupation,  and  laid,  Sirs.yc 
knov.-  that  by  this  craft  we  have  cur  wealth  :      26 
Moreover,  yc  fee  and  hear  that  not  alone  at  Ephefus 
3  ^  '  'but 


4-5^ 


The      A    C    T    9. 


Chap.  xtx. 


but  .ilmoft  thionshout  a!l  Afia,  this  Paul  hath  per- 
fuadcd  and  turned  away  much  people,  faying.That 
they  be  no  ^^ods  which  arc  made  with  hands  :  87 
So  that  not  only  this  our  craft  is  in  danger  to  be  fet 
atnou-ht,  but  alio  that  the  temple  of  the  great  ^od- 
dcfs  Diana  fliouldbc  dtrpifcd,  and  hermagnificence 
fiiould  be  deflroyed,  whom  all  Afia  and  the  world 
worlhippcth.  28  And  when  they  hevird ikfe  faym^s , 
they  were  full  of  wrath,  and  cried  out,fayingGreat 
is  Diana  of  the  Ephcfians.  29  And  the  wholccity 
was  filled  with  confufion  :  and  having  caughtGaius 
and  Ariflarchus,  men  of  Macedonia,  Paul's  com- 
panions in  travel,  they  rulhed  withonc  accord  in- 
to the  theatre. 

Ohjervt  here,   I.  How  angry  the  devil  grows  at  the  fiic- 

cefs  "t"  thegofpcl,  mentioned  ta  the  foregoing  verfesi   there 

wc  read  how  the  whole  college  of  diabolical  conjurers  were 

broi:f;ht  over,  by  the  apofllc's  preaching  at  Epheliis,  to  burn 

their  bA'ks  andleave  their  witked  courfcof  lite.  Hereupon 

the  devil   bcflirs  him,  and  raifes   a  pcrfcciition   againft  the 

apolUe.     Thofe  that   will   diftiirb  Satan  in    the  quiet  and 

peaceable   noirefiion  of  his  kingdom,  fhall   be  fure  to  meet 

with  trnibic  and  drfcpiiet  from  him.     Let  not  any  ef  the 

faints  cl 'God  in  general,  ncr  any  of  ihe  taithfiil  and  zealous 

minincrs  of  Chrift  in  .particular,  exped  any  long  contin- 

■uance  of  their  outward  tranquility  and  peace  in   this  world, 

jvhere   they  are  every  day  up    in  arms  againft   Satan,  and 

meditating  the  ruin  of  him  and  hi?  kingdom  ;    ior  which 

he  will  certainly  feck  revenge.     2.  The  ir.ftruments  which 

the  devil  employs   to  rsifc  the  ftorm  of  perfccution   againft 

theapoaic,  namely,   Demetrius,  the  fdver-fiT-ith,    and    hif 

craftfmen  ;  they  lomkingupon  St.  Paul  as  one  that  impaircu 

their  profit,  and  fpciled  their  trade  of  making  filver  ihrines 

tor  Dianr.'s  icmide,  by    his   crying   down  the  worfhip  of 

idols.      "  But   what   were   thcfe  Yiivcr  ihrines  made  for 

Diana's  ttmplc?"       The  ttn-.plc  of  Di.-)na  was  at  that  time 

rue  of  the  feven  famous   itruftures  of  the  world  ;  and  the 

filver   flirincs  mads   by  the  fj   filver-frniths,_wtre  certain 

pioJcls  orin'.a:^es  of  this  temple,   wherein  their  idol  goddefs 

Dianj  w:s  ft  forih  ;  which  fhrines  or  portable  tcmplcj.  all 

the  pcoplj  of  Alia  carried  about  with  them,  to  flir  up  ihcir 

ewn    devcii.r.s  towards    this  idol:     So  that    tliis  niiine 

making  mull  needs  be  a  very  gainful  trade,  v.  hen  all  Afia 

was  edJidcd  to  this  fuperltiiion.     No  wonder   then  that 

Derrt-rius,  upon  the  fight  of  the  lofs   of  his  gain  made   an 

liorribie  outcry,  and  fet  the  city  in  an  uproar  :    For  carnal 

men,  whofe  gain  is  their  god  and  their  godlinef',  account 

thtnifilves  undone  whrn  thtir  god  Mammon  is  in  danger  : 

If  )i  u  Mike  avvav  their  gods,  v. hat  have  they  more?     Lenni 

hePiCe.  That  gain-getting  and  m.iin;;:inirg  of  men's  livcli- 

hrod,are  tni;>l!iy  temptations  to  carnal  incn,  to  ufe  impious 

mer.n;;  for   fupporsing   fiiperftition  and   idolatry.     Oljent 

•7.  The  arguments   which  Demetrius  uft-d  Xo  flir   up  il  e 

people  againtt  the  apoftle  ;  and  ihey  are  three:     (l.)  The 

plfa  of  profit,  B^  this  craft  lOf  g<.'t  mr  gain  ;    If  this   man's 

iloclrine  obtain,  our  trade  v.  ill  qui-kiy  fall  under   diigrarc, 

and  die.     Thii   v^as  the   ;ao»1  cogent,  the  mofl   pungent 


argument  that  cold  be  ufcd  ;  for,  though  an  argument 
drawn  from  our  own  inlerefl  is  not  the  moft  weighty,  yet 
it  is  the  moft  pcrfiiafive.  (2.)  The  pretence  of  piety  ;  not 
only  are  we  like  to  lofe  our  livclihriod,  but  our  religion  too: 
Our  Codcl.fs  Diana  will  be  defpifed,  her  temple  profaned 
^lid  her  vsoilhippcrs  fcorned.  I'his  eafily  heated  the  blood 
of  the  rabble,  put  the  multitude  mto  a  ferment,  and  caufed 
an  liidcnus  outcry  for  two  hours  together,  Criul  is  Diana 
of  the  f.phcftant.  (3.)  The  plea  of  the  antiquity  and 
iiniverfality,  and  the  common  confent  of  all  worihippers  ; 
Diana,  luhoni  all  JJia  and  the  ivcrld  ivorf/ipped.  As  if 
Den  Lirius  had  faid,  "What!  flisU  we  fuftcr  the  temple 
of  Diana  to  be  fet  at  nought  by  the  preachments»cf  this 
bubbler  Paul  ;  a  place  fo  magnificent  for  finifture  beinj^, 
fome  faj-,  one  hiuidred,  others  two  hundred  and  twenty 
years  a-building  ;  fo  lenowncd  for  the  oracles  of  the  god's 
io  magnified  tor  the  image  which  fell  down  from  Jupiier, 
fo  honoured  by  the  oblations  of  the  Aiiaiic  potentates,  and 
crouded  devotions  of  the  Ephelians,  and  admired  through- 
out the  whole  world  .'"  Lord  !  what  danger  was  the  life 
of  the  great  apolllc  jiow  in  !  how  did  this  popular  tumult 
threaten  the  prtfeiit  defiru(nion  of  him  and  his  companions 
Gains  and  Anfiarchus!  Now  is  fi/ppofcd  to  be  the  tim« 
when  the  apoftlc  fays,  Thitt  nfter  the  mariner  if  men  he  had 
fought  with  icajis  at  Ephejus  ;  and  this  is  probably  the  de- 
li vi  ranee  wliieh  he  gratefully  commcinorates  in  2Cor.Ji. 
lo:  .IFI)0  hath  daivered  usframfo  great  a  death,  6ic, 

30  And  when  Paul  would  have  entered  in  unto 
the  people,  the  difciplcs  luffered  hiui  not.  31  And 
certain  of  iiic  clii<.f  ot  Aha,  wiiich  were  his  friends 
lent  unto  him,  defiring  him,  that  ho  would  not  ad- 
vcirturchinifeli  into  the  theatre.  32  Some  therefore 
cried O:  0  thin;;  uid  iomeanotiitr ;  forthe  iiffembly 
wascouiuitd,  udthemore  part  new  not  wherefore 
they  wci.;conic  together.  33  And  they  drew  Ale.x- 
anderou:  of  the  multitude,  the  Jews  putting  him 
forward.  And  Alexander  beckoned  with  the  hand 
and  would  httve  made  his  ddfiicc  unto  the  people 
34  But  when  they  knew  that  nc  was  a  Jew,  all  with 
one  voice  about  the  Ip.ice  of  ttvo  hours  cried  out. 
Great  J5  Duna  of  the  Ephefiafis. 

AW<»her:,  I.  The  undaunted  courage  of  St.  Paul  in  the 
cai:fe  of  Cliriit  ;  he  rcfolvjs  to  ailventure  his  life,  by  aoing 
i-i;othe  theatre,  there  to  mak..-  on  apology  forhitnfelf  and 
his  c  unpanionj,  and  i  1  ilefcncc  of  thechriftian  religion.: 
He  did  not  3>.count  hi:  lite  dear  unto  him,  but  was  willing 
not  only  to  be  b  ninl,  but  to  die  for  the  name  of  Jcfus.  2  . 
How  the  dis  ine  pio\idcnce  is  to  be  admired,  and  awfidly 
adored,  in  dii-cc^li.ng  to  ways  and  means  for  the  apullle's 
prcfervaiioii  iu  tills  time  ot  imminent  <Uuger.  God  now 
made  ufe  of  thcad\i.:c,  not  only  of  the  api  file's  fall  friinds, 
//(v  (^'//iv/.'ifr,  but  of  his  foes,  that  is,  certain  of  the  peo,  le 
of  Aiij,  who  were  now  become  his  friends,  to  diiliiaJo 
hi'^i  from  g'ang  into  the  theatre,  left  he  fhould  have 
b.en  lofn  in  pieces  by  an  outrageous  rabble  of  infolctit 
idolaters  in  thi<  unaccoiintanle  uproar.  It  i.- all  one  with 
God  to  fave    by  ii.any  or  by  few,  I  y  fiiend-s  or  by  foes  ; 

fo- 


Chap. 


XX, 


Th« 


ACTS. 


493, 


for    he   can-    make  enemies    become  benefaflors  at    his 

pJc.ifurc,  anil  command  deliverance  for  his  people,  fome- 
timcs  wirhoiir  means,  fomeiimes  by  wiuk  and  con^emptibfc 
mean^J,.  fometlmes  by  improbable  and  unlikely  means, 
fome'ihies  by  oppofite  and  contrary  means  :  Lord,  who 
■would  n')t  truft  in  thee  in  a  lime  of  imminent  or  impend- 
ing damper,  who  hall  all  created  nauirc  at  thy  bt^k,  the 
Ticarts  of  all  in  thy  hands,  the  tongues  and  banc's  of  the 
Hinft  unruly  and  outrageous  in  thy  power  ;  and  wih  diliver 
thine  in  (ii:  troubles,  and  in  feven,  and  there  fhall  no  evfl 
touch  them  ?  Tlioii  canll  and  wilt  deliver  as  often  as  thy 
children  need  deliverance.  End  fave  tkcm  from  evil,  even 
■when  they  ire  in  the  midlt  of  trouble.  3.  How  the  rabble 
at  Ephefus  treated  Alexander,  being  in  the  theatre  ;  the 
place  where  tliey  judged  offenders,  and  caft  them  to  the 
wild  beafts  :  They  would  not  fuftlr  him  to  mske  any  de- 
fence for  himfclf,  or  the  people  of  the  Jews,  This  Alex- 
ander is  fiippofed  by  tnany  to  be  that  Alexander,  who  St. 
Paul  afterwards  told  Timothy  did  him  much  evil ;  if  Co, 
we  find  here,  he  was  firfl:  a  prcfelyte,.  th<.n  a  profcfibr.next 
a  confclf-ir,  alinoiT:  a  martyr  ;  yet,  after  aM,  an  apollate, 
making  fhipwrtck  of  the  faith  ^  for  jwliich  he  was  excom- 
niunicaied  bythc  .np 'file,  i  Tim.  i.  19,  20.  Of  whom  is 
tlymeiteus  and  Alexander,  whan  I  have  ddlvtred  unto  Satan. 
This  excommunica'ion  of  the  apoftle  pr(;bably  was  the 
provocaiiv^n  that  (Kcafioned  him  to  do  fo  much  mifchief 
to  the  apoftle,  of  which  he  complains,  2  Tim.  fv.  14. 
Alexander  the  ccpperjmitb  did  me  much  evil ;  of  whom  Se 
thou  aware  alfo.  Leant  thence,  I.  That  it  was  pofTible 
for  a  fijlorious  profelfor  to  turn  a  furious  perfeciitor.  This 
Alexander  did  not  only  wilhlLnd  the  apoftlc's  perfon,  but 
his  d'liftrine  alfo  ;  for  which  bcintr  excommunicated,  he 
fought  revenge.  2.  That  excommunication  not  only  angers 
but  enrages  wicked  and  impenitent  men  ;  fo  tliat  inftead  of 
being  reformed,  they  fcek  revenge :  Yet  mufl  the  cenfures 
of  the  church  be  executed  and  inflifted,  with  out  either  fear 
or  favour. 

35  And  when  the  town  clerk  had  appeafed  the 
pc-ople,  he  faid,  Tf  men  of  Ephefus,  what  man  is 
there  that  knoweth  not  how  that  the  city  of  the  E- 
phefiansisa  worfliippcr  of  t'le  great  yoddefs  Di  ina, 
and  of  the  irtuige  which  fell   down  from  jiipitcr  ? 

36  Seeing  then  that  thefe  things  cannot  be  fpokcn 
againfl,  ye  ou^^ht  to  be  quiet,  and  do  nothing  raihiy, 

37  For  ye  have  brought  hither  thefe  men,  which 
are  neither  robbers  of  chuchcs,  nor  yet  blafpheiners 
of  your  goddefs.  38  Wherefore  if  Demetrius  and 
the  craftsmen  which  are  with  him  have  a  tnatter 
againft  any  man,  the  law  is  opi-rr,  and  there  are 
deputies  ;  let  them  implead  one  another.  39  But 
if  ye  inquire  any  thing  cone  ;rning  other  matters  it 
fli  ill  be  determined  in  a  lawful  ilfembly.  jo  For  we 
are  in  danger  to  be  called  in  quclliun  for  this  day's 
uproar,  there  bcin^,'  no  caufc  whereby  we  may  give 
an  account  of  this  concourfc.  41  And  when  he  had 
thus  fpoken,   he  difmid'cd  the  .iireinbly. 

Ae/tf  here,  i.  The  iiulrumcnt  which  God  flirs  up   to 


flcm   the  tide  and  flo^  the  ftream  of  this  hair  brained 

allcnV  ly  ;     snd   that  is,  the  town  elerk  :  who   was  ah 

P     ' 
a<: 


ways 


pie  fen-  .It  their  pi.blic  meetings,  and  rcgiftcrcd  all  their  city 
adts.     riis   picftnce  and  eloquence   God  made  ufe   of,  to 
appeafc  tl'i.-.  tumult,  to  prcferve  the  apoflle,  and  to  difmifs 
the   a(ien:bly.     2.  The  town-clerk's  oration   was  full   of 
craft  and  policy,  fraud  and  fallacy  4     for  he  tells  the  multi- 
tude, that  St.  Paul  and   his  friends  are  againn  images  only 
that   are  made  v.ith  hands  4    whereas  theirs  was  not   fijch, 
but  one  that  fell  df.wn   from  Jupiter,      ft  was  his  duty,  by 
(.ffice,  ro  appcafe  the  rabble's  rage,  wi'h  resfnn  znd  autho- 
rity ;  he  ought  not  to  have  done   it  falhiioufly..    Eut  ve 
n  ift  confii.er  ke  was  a  Pagan,  and  his  dcf^gn  was  only  to 
Aill  the  pei.ple  ;  accordingly,  he  encourages  the  credulous 
multitude  tobJiive,  what  the  crafty  pritfis  had  Inflnuated 
into  ihem,  that  the  iir.age  which  they  worfhipped  was  not 
made  with  hands,  but  fell  imm.ediatciv  down  from  hciven  • 
hoping  thereby  to  gain  more   venera'ir.n  to  their  idoN,  and 
get  more  pounds  into  their  own  puifcs.     Thus  Gcd  made- 
ufe  of  the  worldly    and  ffomewhat)    wicked   tloouence    of 
this  heathen  to  preferve  S'.  Paul.     3.  How  God  miens    the 
mouth  of  this  man   to  vindicate  the  apolHc's  innocency 
and  his  companions  alfo.     Thefe  men,   faith  he,  are  neither 
robbers  of  churches,  not  yet  hlafpherners   of  yuir  godJefs       It 
is  very  likely,  that  the  ap-ftles  and  the  chrittians  in  Ephefus 
had  in  wifdoin  alfcrled   Chiinijnity,  without  faying,  much 
againftDiafia,   wlii^h  would  but   have  enraged  the  multi- 
tude :  much  le-fs  did  they  offer  any  violence,  either  to  her 
temple  or  her  image.  Here  note.  That  although  theapoilics 
were  great   enemies   to  thefe   men's  idolatry,  yet  did   they 
offer  no  outuard  violence  to  their  idtl-temples,  neither   to 
demolifli  ili.m,  or  deface  any  image  in  them  :     They  well 
knew  thai  fuch  a  work  of  public  reformation  was  not  thci- 
bulmels,    but  the  magiftratcs ;  therefore  they  endeavoured 
by  preaching   to  call  idols  out  of  the  people's  hearts,     but 
not   by  violence   to  throw  them  out  of  the  temple.     Thus 
ends  this  chapter,  with  the  account  of  St.  Paul's  marvellous 
if  not  miracidous  prefervation  at  the  city  of  Ephefus,whcre 
being  furrounded  with  difScuhies  and  dangers  on  all  hands 
yet  being  found  in  the  way  of  his  duty,  and  in  the  work  of 
his  Mafter,  he  '  fcapesall  perils.     Safety  evermore  accom. 
panics  duty  ;    "When  we  are  in   God's  way,   we  are  under 
God's  wing;    preftrvation   and  protefli  m   we  fh.  II    have 
it   God   may  tliereby  be  more   glorified  ;    but    fometimes 
danger    is  better  than  fifety  ;  a  florm   more  ufeful   than  a 
calm:  And  blelfcd  be  God  for  the  aifurancc  of  his  promife 
tl-at  all  things,    be  they  mercies  or  affliaions,  comforts  or 
corredtion,  dangers  or  deliverances,  life  or  death,  all  /hall 
work  together  for  good  to  them  that  love  G<Kf,  and  are  found 
fiedtaft  in  their  obedience  to  him,  Rom.  viii.  28. 

CHAP.      XX. 

AND  after  the  fupper  was  ceaftd,  Paul  called 
unto  him  the  dilciples,  and  embraced  thtm, 
and  departed  for  to  go  into  Macedonia.  2  And 
when  he  had  gone  over  thofe  parts,  and  had  given 
them  much  exhortation,  he  came  into  Greece,  6 
and  there  abode  three  months,  And  when  the  Jews 
3^2  laid 


goo 


The 


A    d    T    ff. 


CHAf.    XT. 


laid  wnit  for  Iiim  fts  he  ^\'2s  at)Ouf  to  f.iil  into  Syria, 
he  pmpofcd  to  return  through  Miccdonid.  4And 
then:  accompanied  him  into  \fia,  Sopatcr  of  H  rea; 
ancl<,'f  tbeTiiciralonians.Arifl'irchiis  and  Secundus 
and  Gains  of  Dcrbe,  and  Timotheus  :  and  of  Afia. 
Tychicus  and  Trophimus.  5  Thtfe  goiti^j  before 
tarried  for  us  at  Troas. 

Theforccoing  chapter  ncmiaints  uswiih  a  very  great  and 
imminent    danger,  vliich    tneai(<fllc    cfcapcd  ut  r  phtfii';, 
where   he  had    like  to   have  been   lorn   in   pieces  by  llioi'e 
Iiesthciiilh   idolators  ;    which  gavt   him  ocdlioii  to  fay,   i 
Cor.  XV.  31.     That   after  the    manutr  cf  men  /e  kiid  fought 
with  teaOs  at  EpJicjUs.      In  this  chapter  we  find,  that  tlie 
sipollle  jicldinj;  to  tlte    fury  of  iiis  perfecutors,    prndiniiy 
Avithdraws  from  Ephcfiis  into  Macedonia  ;  yet  ni)t  fo  much 
for  Iiis  own  fifcty  (tor  he  was  willing  to  die  Chrifl's    Lcri- 
■ficc,  if  he  might  live  no  longer   Chrift's  ftrvant)  as  (or  the 
church's   future  advantage,  that  the  difciples  in  Ephefus 
might  be  no  farilier  pcrfccuted   upon  his  account.     Hence 
ifarn.  That  the  minifters  of  the  gofpel  may  depart  from  a 
place  and  people,  ■where  their  minlUry  has  been  very  fuc- 
cef^flll  when  driven  from  thence  by  tiie  fury  of  pcrfccution: 
Thus   St.  Paul  here  obeyed  the  coininand  ot  Chiilt  clfc- 
Avhcre  :  ff^i.-cn  t'.cy  f  erf f  cute  you  in    one  cilyfise  to  and  her. 
Matt.  X.  23.     Note,  2.  Thfrtigh  St.    Paid   withdrew   from 
ICphefus,  to  allay  the  fury  of  pcrfecution  there  ;  yet  he  left 
Timothy  behind,  to  conhnn  and   comfort  the  difciples,  as 
his  fubltimte,    and  to  ftrengthen  them  in   the  faith  of  the 
vcfpcl,   I   Tim.   i.   3.   I  lef ought  thee  to  abide ftitl  at  Epkefut 
«c.     3.  The  aportle   no   Iwjner  efcapes  the  fury   ot  the 
heathens   at    Ephefus,,  but   he  is  in  tiani^er   ofhislifeat 
Macedonia  by  his  own  coanti ymen  the  Jews,  ver.  3.  The 
Jews  hid  tvaitfor  him  :    Well  might  the   apodle  (ay,   he 
■was  in   deaths  often,  in  fenh  of  robbers,   in  perils  in  the  city^ 
&c.  2  Cor.  x.i.  26.     The  wicked  Jews,  when  they  could 
Jlot  p,-cvail  againfl  St.  Paid  by  optn  torce,  contrive  his  ruia 
by  (ecret  treachery  ;  but  God  g.ive  liiin  knowledge  of  their 
deligns,  and  he  avoideth  themj  by   t\iriiing   another    way. 
Thence  learn.    That   it  is   high    prefumption,  and   a   hold 
tempting  of  God  to  run  headlong  upon  evident  and  im- 
tninent  dangers  ;    and  not  to   improve  all  lawful   means 
>ve  can  to  prevent  and   decline  them  :     To  truft  to  means, 
is  to  nej,'lttl  God  J    but  to  n«gk<3:  the  means  for  our  owr» 
j^rtfcrvaiion,  is  to  tempt  God.     Note,  St.  PauF  would  not 
tempt    God  by  running   into  any  prob.:ble  dangers,  tiiotigh 
Iiis  caufe   was  never  fo  good.     4.   The  perlbns  are   men- 
tioned by   name,  who   accompanied  the  apoflle,  and  ad- 
Ininlftered   unto  him  ;    to  wit,  Sopater,  Ariltarchus,  and 
Secundus,  G:iius  and  Timotiieus,  Tychicus  and  Tr>  phi- 
mus  ;  thefe  accompanied  the  apoflle,  not  out  of  Hate,  but 
for  ncccffary  I'ervice:  To  which  may  be  :idded  St.  I.uke  ; 
i)ur,   being  the  penman  ot  il!isbo<-k,  he  declines  mcniion- 
ing  himfcif  by  name,  though  his  praife  v\ill  be  fur  ever  in 
thegi'fptl,  and  cccltllal'ical  ft'iry.' 

6  9  And  we  failed  fioin  Philippi  after  tlie 
days  of  unieavcn-ji  brji  1,  aril  cirno  unto  thenri  to 
Troas  in  five  days,  where  wc  abode  (even  day-.,   y 


And  upon  the  firft  iaf  of  the  wcetc,whcn  the  dif- 
ciples came  to.;cther  to  break  bread.  Paul  preaclied 
unto  them,  ready  to  depart  on  the  morrow  ;  and 
continued  his  fpjcch  until  midnight.  8  And  ther* 
were  many  li.,hts  in  the  upper  chamber  where  thejr- 
werc  gathered  together.  9  And  there  fat  in  a  win- 
dow a  certain  young  mart  named  Euiychus,  being 
fallen  into  a  deep  (hep  :  and  as  Paul  was  \o\-i^ 
preaching,  ho  funk  down  with  flecp.  and  fell  down 
from  the  third  loft,  and  was  taken  un  dead.  10 
And  Paul  went  down,  and  fell  on  him,  and  embrac- 
ing him,  faid,  Trouble  not  )ourfelvcs  :  for  his  lifei^ 
\x\  him.  1 1  Wheir  he  therefore  was  come  up  agaia 
and  had  broken  bread,  and  eaten,  and  talked  along 
while,  even  till  break  of  day,  fo  he  departed,  la 
And  they  brought  tlie  young  man  alive,  and  wero 
not  a  little  comforted. 

The  next  journey  of  P.tuI  is  from  Macedonia  in  Greece,, 
to  Troas  in  Afia,  where  he  abode  fcvtn  ('ays.     During  his. 
ftay  here,  feveral  things  are   to  be  remarked  and   obferved. 
Ao.'f  here,    1.   How  this  great  apoflle  became  all   things  to 
all  men,  though  he  would  not  become  fin  to  any  man  ;    To 
the  Ji-MS  he  became  as  a  Jew,  for  he  rtayed  his  journey   all 
the   fevcn    days  of   the   Jewifh    palFover's  folen-nity,    and 
would  not  fct  forth  to  travel  at  that  time,   bccaufe  he  would 
not  offend  the  weak   Jews  ;  accordingly    he  failed  not  from 
Philippi  till  after  the  days  of  un'eGvened  bresd.      Thus  St. 
Paul  did  comply  with  the  Jcwilh  ri'cs,  which  thovghdead' 
by  the  death  of  Chrifb,  yet  were.'\ot  buried  :  and  therefore 
his  compliance  was  not  finfnl,  but  n-anaged  wi;li  defigu  tn 
gain  the  Jews.     2.  That   the  change  ot  the  fibbath   from 
the  feventh  to  the  firft   day  of  the  week,   wss  of  ripoflolical 
obfcrvation  now,    as  it   was   before  ot  Chri'f's  inltitution.  . 
On  this  day  the  Lord  trofe  ;    on, this  day  fie  apoWlts  mef,^ 
and  Chrifl  hsnauredt- emiuith  his  prefence,  John   XX.  on  this 
day  the  co'deiiion  for  the  poor  fbiitls  was  wadt,    \   Gor.  xn.    2. 
Now,  this  neceirariiy  infers  the  sibrogationnf  the  Saturday - 
fabbath  :    For  fix  days  they  were  commanded  to   labour; 
and    if  they  rtftcd    flu.- fcventh   day  and   firll  day  too,  they 
\iolatcd   the  law  of  God,  which    \se  cannot   luppofe  rhcyr 
did:   And  confcqucn'ly  theapofllesand  pritriitive  Chrifliarls 
obferved  thcfirftday  ofihewetkin  remembraticeot  the  woik 
of    creation.       Offerve    3,    The  fervent    zeil   and    uri- 
wearied   jiiligefice   of  the   great   apoftle    for    the    fouls  of 
men;  and  alfo  the  patience  and  con  pbccncy   with    which 
his  atidi'ors  attended  upon  his  fcrmon  at  this    tiinc  ;      Paul 
preached  till  tr.idnlght,   ver.   7.       Avery  U  ng  fcrncn  upon. 
a  particular  occalion  is  neither  unfci  iptural,  nor  imapollo- 
lical.     We  do  not  find  that  cither  the  apcftle  was   weary, 
or  the  auditory  dro".\  fy  at  the  dead  time  of  the  night  ;    their 
wakettdncfs  at  midnight   tmdcr  a    fermon  coix'cmns  our  • 
flci  |.it;efs   at  mid  d..y.     4.  The  pious  ;.iid  priukuiial   care 
which   the   apolUe  and    his  hearers  t(  ok,  th:;t    their  rij;ht- 
r;,c'.-iing  fliruid  not  (..11  under    r.ny  cnltiii  py,   or  thiii  itlvcs 
reproached,  for  dcio^any   thi.og  indeceiitly  in  the  dead  of. 


\ 


Chap.   xi. 


The      ACTS. 


.'iot 


tl>e  night;  to  prcvrnf  tkis  tV.c  cigliih  verfe  informs  ii?,  that 
thej[e  werf  mnny  light <  /»  t'.e  upper  chamber,  tvhcre  they  loere 
gxtthererl  t'.^ethfr;   cxpolnc:  thcmfclvcs,  .-rid  wliat  tbcv  did, 
ti>tho  vic-w  of  an.     R-li^ioiis  meetings  in  the  night  f-jufon 
a'r;  mr'nnlv  I.iwftil  in'imcs  of  p'rfccmion,  but  ncceiTary  : 
Yet  a  fpecial  cnrc   oiutht  to  be  tiktn  to  nv  iJ  sW  occafion 
of  calii'Tinv,  that  the  le.tfl  fiifpicion  nn.iy  not  arifc  concern- 
ing the  n'M'-fty  and  Iiolin^fs   of  thofc   that  do  aflbniMc  at 
fiilh  iinfeifonable  times.     5.  What  a    warning   the  Hcil-y 
Ghnd  here  leaves  iip;>n  record,,  for  fiich  as  fleep  imder  the 
preachinnof  the  wf)r(l ;   EiHyohiis,  vvhen  a'lcep  under   St. 
Piiil's  Icnc;  fcrm^n,  falls  down    from  the  third  loft,  and    is 
takf  n  up  dead.     Hv-rc  ««/<■,   The  time  when  he   was  over- 
taken with  lle:"p  ;   not  at  imn-cLiy,   but  at   midniiiht;  and 
it  was  not  a   fcrmon  of  an  h'Mtr   lonjj;,    that  he   fell  afleep 
under  ;  but  after  St.  P.tul  had  preached  f.-veral  lioiirs  :  This 
is  not  the  cifc  of  our  common   fermon-fiecpers,    who    at 
noon-day   flecp  under  the  word ;    my,  fettle  anil  compofe 
themfflv-'^  to  d'-ep,  and  do  what  tiiey  can  to  invite  deep  to 
them.     What  if,  witii  E'lfrchus,  any  of  them   fail   down 
dead?   Here  is  no  Paul 'o  raife  tltem  up  ,  or,   what   if   this 
wretched  contempt  of  the  word  provoke  God  to  fay.    Sleep 
on,   till    heil   fi'.mes   awake   you?    6.    Eutychus   is    raifed 
to  life  by  a  miracidoiis   pnwer  coinmunicated  to  St.   Paid, 
which  was  a  matter  of  great  confola'ion  to  t!»e  fpiriis,  and 
great  confirmation  to  the  fai"h  of  the  dir;.ip]rs,  ver.    12. 
They  brought  tie  yvmg  man  r.Uve,  and ivtre  not   a   little  cni- 
forted;  not  onlv  for  the  vounsr  man's  fake,    bur  efpeciallv 
for  th-;ir  own  fakes  ;  for  hcrtby  Giid  gave  a  cnnvincin-  tef- 
timonv  to  the  word  of  hisprace;    Go!  did  bear  wiiiiefs  to 
it,  and  many  were  crnfirmed  iii  the  belief  of  it. 

1  3  And  he  went  before  to  fhip.  and  failed  unto 
Affbs,  there  intending  to  take  in  Paul  :  for  fo  had 
he  appointed,  mindinn  himfc'f  to  ^o  a-foot.  14 
And  when  he  met  with  us  at  AlTos.  tve  took  him 
in,  andcame  toMitylene.  15  And  we  failed  thence, 
and  came  the  next  day  over  againfl  Chios.  And 
the  next  day  we  arrived  at  Samo.s,  and  tarried  at 
Tro^vlliiitn.  And  the  next  day\iz  came  to  Miletus. 
16  For  Paul  had  determined  to  fail  by  Ephefiis, 
becaufe  he  would  not  fpcnd  the  time  in  Afia  ;  for 
he  haded,  if  it  were  polTib'e  for  him,  to  be  at  Jp- 
rufalem  at  the  day  of  Pcntccoft. 

Here  an  account  is  given  of  feveral  travelsof  the  rpoftle, 
namely,  froin  Troas  to  A(T<i.«,  from  thence  to  Mi.ylcnc, 
next  day  to  Snmos,  tht-n  to  TroEryllinm,  ?nd  the  day  fol- 
lowing fo  Miletus,  pafllngby,  and'  not  touching  Et  Fphefrs; 
lor  the  apoAle  having  an  earneft  dcHre  to  he  at  Jerufalem 
at  the  feail  of  Pen'ccoft,  f  1  that  he  inight  i  1  that  concourfe 
have  a  larger  opportum'ty  of  fpreading  the  gofpcj,  he  wniiiJ 
rot  now  call  at  Ephefn.^  lell  he  (hoiild  be  de!:;ined  too 
J'jJii  by  the  brethren  there.  From  the  whole,  note,  i.  The 
iiidct.vigable  diligence  of  this  great  spoflle,  rud  his  im- 
tvcar'-ed  ii).h.(lry  I'lj  the  fervice  of  the  fofpcl ;  bow  he 
trav.ls  from  p Fee  to  pV,ce,  Pnd  here  from' Troas  to  Affos, 
on.  f  >o:  all  alone  by  Lnd :  Hl;  did  not  affcd  to  ride  v.  ilh   a 


pompo»:s  train  and  retinue,  hut  he  p:oespn  foot,  cxpefling 
to  meet  with  moreopporftmiiy  of  fowing  the  feed  cf  tlws 
gofpeJ  as  he  palfed  through  towns  and  villages  by  bod, 
among  ihcfc  he  converfcd  with  :  So  intent  was  this  holy 
m.m  up'^n  the  work  of  v\'inning  fouls;  whereas  hsd  he.- 
travelled  by  (e.?,  this  opportunity  h.ifl  been  lofl.  An  happy 
example  for  all  the  ministers  of  Chrift,  to  prefer  an  oppor- 
tunity of  doing  good  to  the  finds  of  oihtrs,  hclorc  their 
own  eafe  or  profit.  2.  The  true  reafon  whv  St.  Paid  was 
fo  very  dcfirotis  to  be  at  Jorufalcm  at  the  fcafl  of  Pentecoft, 
not  that  he  placed  any  religion  in  obferxing  this  abrogated 
fcaft,  but  becatife  tl-*t  vaft  concourfe  cf  people  at  hich 
times  would  give  him  a  fairer  opportunity  to  glorify  Chrift, 
and  to  propagate  ihc  gofpcl :  'Fliis  made  him  fo  dtfirous 
to  get  to  Jeriifalem  by  the  feaft  of  Pentccoft.  Zt'^m  thence, 
That  the  ininifters  of  Chrift,  wiihout  the  imputation  of 
vain-glory,  or  feeking  pojjular  npplanfe,  may  w.irrantab!y 
dcfire,  and  occafionally  lay  liolil  upon  an  opportunity  of 
dilprrfing  the  word  to  a  numerous  auditory,  in  hopes  that. 
Carting  the  net  of  the  gofpel  ainong  a  many,  they  may  in- 
clofe  fome. 

17  5  And  from  Miletus  he  fent  to  Ephcfus,  and- 
called  the  elders  of  the  church.  18  And  ivhen  they 
were  come  to  him,  he  faid  unio  them,  Ye  know, 
from  the  firft  day  that  I  came  into  Afia,  after  what 
manner  I  have  been  with  )'ou  at  all  feafons,  \(y 
Serving  the  Lord  with  all  humilitv  of  mind,  and 
v.-ith  masy  tears  and  temptations,  wliich  bcfel  me 
by  the  Iving  in  wait  of  the  Jews  :  20  Ayxd  how  I 
kept  back  nothing  that  v,tas  profit.-^blc  unlo  you, 
but  have  fhewed  you,  and  have  tau^..;ht  you  public- 
]y.  and  from  honfe  to  houfe  :  21  Teflifyin.^  both 
to  the  Jews,  and  alfo  to  the  Greeks,  repentance 
toward  God,  and  faith  toward  cur  Lord  Jefus  Chrift. 

The  foresioing  verfcs  rcquainted  i!s,  how  very  intent  St. 
Pal  1  wa.s  upon  his  jotirrey  to  Jeriifalem,  at  the  feaft  of 
Pon'ecoft,  he  hoping  then  and  ihcre  to  have  a  prrcir^us  op- 
portunity for  preaching  Jcfiis  Chrift,  and  him  crucifieil,  to 
hi?  countrymen  the  Jews:  Now  left  heftioidil  he  hindered 
in  his  expedition,  he  determines  to  flip  by  Ephefiis,  without 
touching  there  ;  but  could  not  fariffy  himfrlf-  without  fee- 
ins;  of,  and  fp;-aking  to,  the  r.iiniftcrs  of  Ephefus,  whoiTi 
for  that  pnrpofe  he  finds  for  to  Miletu.f,  and  there,  in  a 
gr.-ive  and  pious  difcourie,  which  warmed  their  hearts,  and 
melted  them  into  tears,  he  fakrs  his  farewcl  of  them. 
Fere  note,  i.  That  St.  Paul  fpcaks  much  in  his  own  ^ia- 
dication,  hut  nothing  by  v^'ay  of  oftentaiion:  A'  minrfter, 
when  he  is  leaving  a  pe"pl^,  may  modcftly  cnr.ugh  fay 
fomttliintj  in  his  own  vindication  ;  for  thfre  are  cr.ci.jjh, 
as  focn  a.s  hi.-^  back  is  turned,  \\  ill  fav  more  than  \i  tnre  by 
way  of  acctifation.  ■  2.  That  when  the  apoflle  here  fpesks 
much  that  locks  like  fclf-cordtmraiion,  it  is  rather  tp 
prnpntind  hinfclf  as  a-  n.irrer  for  gofpel-minifle rs,  ind  a 
pattern  fi^r  all  pious  paftors,  that  wherever  they  K'ave  theif' 
pe'^]  le,  ih'.y  m.iy  gooffwiih  a  clear  ccnfcicnce,  .ind  be  able 
to  rppcal  to  the  C(<nfcicnccs  of  their  people,  as  touching 
thtir  taniagc  and  ccnverfatiun  among  thtm.     3.    The 

ftveral 


£02 


Tl 


le 


ACTS. 


CHAf.  XX, 


fevcral  particular  inftanccs  of  his  miniilerial  faiilifiilncfs : 
I.  He  iiiftnnces  in  his  own  humility  ;  though  he  was  hifty 
in  hjc  ininiftrv,  yet  was  he  h  wly  in  his  ininoJ :  Hf  f(rved 
ll:i  L'jfd  wthnll  humiitly  if  mind.  The  better  any  man 
is,  tile  lower  thoughts  he  has  of  hiinfelf.  Almiqhiy  God 
renders  that  man  niofl  honourahle,  that  miniflcr  nioft  fer- 
viceable,  whom  he  finds  mofl  humble.  2.  In  his  affjc- 
tionatenefs  in  preaching 'ht  cofpel:  he  mint^lrs  tenrs  with 
his  exhortation,  Serxlng  the  Lord  with  all  hnmlily  of  mind, 
and  ivith  mar.y  tears.  3.  In  his  conRancy  in  preachinc; 
and  private  infpeiSion./f/W/f/y  in  the  fynagogucs,  and  pri- 
Vnteiy  from  hcuje  to  hoiife,  like  a  good  Hicpherd,  I..b;)urint< 
tounderliand  the  (late  of  his  whole  fl\k,  and  of  every 
lamb  in  it,  that  no  fo-il  might  iniftarry  ihrou<>;h  his  necle^l, 
for  « I'.ich  the  great  and  pood  Shepherd  died.  4.  He  ac- 
quaints ihem,  not  only  ^^il!l  the  manner,  but  alfo  with  the 
matter  of  his  preaching  ;  namely,  Repeiranre  tcwnrds  G:d, 
ur.d  faith  in  our  Lord  fffn  Chriji :  Which  two  graces 
cotTHprehcnd  the  fum  of  a  chriftian's  duty.  Minifters^niuft 
join  thefe  two  together  in  their  preaching,  and  our  hearers 
miifl  not  feparate  them  in  their  practice.  They  who  re- 
pent without  believing,  or  believe  without  repeating,  do  in- 
deed do  neiilicr. 

22  And  now  behold,  I  go  bound  in  the  Spirit 
unto  Jerufalcm,  not  knowing  the  things  that  fhall 
befal  me  there  :  23  Save  that  the  Holy  Ghoft  wit- 
neiftth  in  every  city,  faying,  that  bonds  and  afflic- 
tions abide  me.  24  But  none  of  thefe  thing.s  move 
me,  neither  count  I  my  life  dear  unto  myfelf,  fo 
that  I  might  finifh  my  coiirfe  with  jov,  and  the  mi- 
niflry  which  I  have  received  of  the  Loid  Jefus,  to 
teftify  the  gofpel  of  the  grace  of  God.  25  And 
now  behold,  I  know  that  ye  all,  among  whom  I 
have  gone  preaching  the  kingdom  of  God,  fliall 
fee  my  face  no  more.  26  Wherefore  I  take  you 
to  record  this  day,  that  I  am  puie  from  the  blood 
of  all  men.  27  For  I  have  not  fhunned  to  declare 
•unlo  you  all  the  counfel  of  God. 

\^trc  the  apofde  procc-cds  not  to  br«fl  of  himfelf,  but  fo 
clear  himfelf  of  any  charge  or  furmife  of  minifierial  mif- 
carriagcs,  and  alfo  to  propound  hiinfcif  as  a  pattern  of 
niiniiterial  faithlulnefb  to  the  elders  of  the  church  at  Ephe- 
fus:  Atid  here  again,  (i.)  Our  apofMe  inftances  in  his  holy 
and  heroic  refoluiion  and  a£iiv!ty  for  G(;dj  /  knew  that 
binds  and  affti^ions  nhide  mt:  ncvertfelefs,  I  go  bound  in  lf:i 
Spirit  to  jfrrijuUm,  and  nothing  moves  me.  A%  if  he  had 
iaid,  "  I  am  fully  refolved,  by  the  grace  of  Gf>d  enabling, 
that  nothing  fhall  divert  me  from  my  duty,  neither  deter- 
ing  fear,  nor  deluding  favour  of  men,  fliall  ever  affeft  nie  ; 
but  I  will  go  out,  andg»  on  in  the  flrcngth  of  Chrift,  run- 
ning my  race  with  paticnce»  and  finifbing  my  courfe  with 
joy."  Hence  lenm,  1.  That  the  apprchenfion  of  fufter- 
ings  iniiftnot  fhake  the  rtfiilution  ot  a  Chriftian,  much  lefs 
daunt  tlic  courage  of  a  gofpel- miniflcr,  vt-r.  24.  hone  of 
Ihtf'  tiii^gs  move  me.  The  true  iriini(lcri;il  courage  deli;  hts 
in  the  air  of  that  danger  where  duty  dwells,  and  will  neither 
ic  beaten  off  from  doing  au  incumbent  duty,  nor  be  beaten 


on  to  a  compliance  with  any  known  fin.      2.   That   the 
n;iiii(lers  of  Chrift   fhould  endeavour,    not  onlv  to  finifh 
their  ininiflry  and  courfe   of  chriflianiiy  with  faithfi.lnefs^ 
but  with  joy  ;  and,  that  they  may  do  f(i,  let   them    fee   thst 
they  give  irp  'hr-mfelves  wholly   to   the   fervice   of  Chrifl,, 
wi'houf  reliri'fir  nor  refcrve,  and  live  Jaily  by  faith  on  the 
media'!.  >n  of  the  Lord  Jefns  Cbrifl.  Here  was  fuch  a  maf- 
culinc    ffirit  in  otrr  apoflte,  as  bid  <lefiance  to  death   and' 
d:inL'er;  and  the  arginncnt   that  exci'ed  him  was,  that    he- 
ini.ht  fiuifli  his  courfe  with  joy.  Next,  the?poftlc  declares 
his  impariiatl'v  in  preaching  the  gofpel,  ver^  27.   I  ht.ve  not 
fhunned  to  declare  unit  you   all   the  caunjcl  of  Cod.     Where. 
note,  He  doth  not  fuy  he  had  declared  the  whole  counfel  of 
Gud,  for  who  but  God  himfelf  can  do  that  ?     Eut   he  had' 
not  thimned  to  declare  the  whole  counfel  of  God  ;   that  is,. 
he  had   not  concealed  from  them   any   truth    nectfTary   to 
falvation;  and  this  freed  him  from  'he  blood  of   fouls;    if 
any  perifhcd,  it  was  not  long  of  him,  but  their  blo<xl  was 
upon  themfelvrs.     1 1 ah  you  to  record  this  dry,  the!   I  am 
pure  from  the  blood  of  all  men:     It  is  happy  when   the  nii- 
nifiers  of  G  'dean  appeal  to  the  confciences  of  their  people, 
and  fiimmon  them  in  as  witnefles  to  bear  record  for  them 
at  the  bar  of  Chrifl.     Laflly,  the  apolHe  tells  thcro,  they 
Were  \\c\et\\kf:tofeehiffaceagr.in\  a  cutting,  killing  wojld  !' 
How  would  it  fire  the  zeal  of  niiniflers,  find  inflame   the 
affcflions  of  a  people,  did   they   rcmen.her  that  in  a  fhorr 
tiine  they  mufl  fee  the  faces,  and  hear  the   voices  of  each 
other  upon  earth  no  more  ?  Lord,  what  fervent  pravcr  for,, 
what  yearning  of  bowels  toward  periihing  finners  would  be 
foimd  with  us  !  what  zeal    for   their  converfion,    what  en- 
deavours for  their  falvation,  did  we  believe  that    the  grava 
was  iriaking  ready  to   receive  us!  how  fhoidd  we  louden' 
our  cry  to  God,  and  how  fulfil  our   truft  to  man,  did    we 
confider  our  grave  and  coffin  are  at   hand!    Our  glafs  has 
but  a  little  fund;  now  we  are-preaching,   but    anon  it  will 
be  fiiil  of  us,  we  :  re  gone  ;    j^nd  nrw,   behold,  I  Incw  that 
ye  all,  among  whom  I  have  gone  pt  caching,  Jhall  fee  my  face  tu- 
rn ore. 

28  Take  heed  therefore  unto  yourfelves,  and  to 
all  the  flock  over  the  which  the  Holy  Ghofl  hath, 
made  you  overfecis,  to  feed  the  church  of  God, 
which  he  hath  purchafed  with  his  own  blood.  29. 
For  I  know  this,  that  after  my  departing,  fliall 
grievous  wolves  enter  in  among  you,  not  Iparinjr 
the  flock.  30  Alio  of  your  own  felves  fliall  men 
arile.  fpeaking  perverfc  things,  to  draw  av/ay  difci- 
ples  after  them.  3 1  Therefore  watch,  and  remem- 
ber that  by  the  fpace  of  three  years  I  ceafed  not  to» 
warn  every  one  night  and  cby  with  tears^ 

The  blefled  apcflle  having,  in  the  former  part  of  his 
farewell  fernion  to  the  elders  of  Ephefus,  vindicated  hi^own 
fiiiccriiy  anicng  thim,  both  as  to  hisdc^flrine  and  piaflicc, 
and  cleared  himfelf  by  clofc  addrefTes  and  fniart  ajipeals  to 
their  confciences :  He  now  urges  them  in  a  rouzing  and 
heart-melting  exhoriaticn  to  the  utmofl  care  anJ  diligence 
in  the  exereifc  of  their  pafioral  charge  ^  sndt..  t:ke  heed 
to  thcnifelvcs  and  the  flock,  to  the  whole  flock  which 

Chrilt 


HAP.   XX. 


The 


ACTS. 


503 


Chrift  had  piirchafcd  with  his  blood,   and  the  Holy  Ghofl 
had  committed  to  (heir  care;   ver.  28.    Taie  heed  to  yotir- 
ftlves,  aitd  to  all  the  fl-jck,i^c.      Here  note,   A  twofold  duty, 
and  a  threefold  motive  to  inforce  that  duty  :    The  firft  duty 
is  to  take  heed  to  themfelves:    the  fcconci  is  to  take   heed 
to  all  the  flock.  The  firft  part  of  a  minifter's  duty  is  to  take 
heed  to  himfelf :   Committee  anltnam  dUigent'ibiis  fiJam,    fays 
St.  Bernard .-    He  that  ne^lodts  his  own  foul,  will  never  tike 
a  faithful  care  of  the  fouls  of  others.     Wc  muft  firft   look 
to   ourfclves,    that    our   judo;mrnfs   be  found,    our    hearts 
holy,  and  our  lives  exemplary:  We  muft  take  heed  tooiir- 
fc-ives,  that  ve  be  fit  for  the  employment  which  we  under- 
take;  that   is  not  a  burden  for  a  child's  fiiouldf-r;    he    that 
is  himfelf  a  babe  in  knowledge,  is  nhogcther  unfit  to  teach 
men  the  myfteries  of  falvanon.     Take  we  heed   that  otir 
example  doth  not  contradifl   our   dnftrine,   that  our  prac- 
tice doth  not  give  our  profcfilon  the  lie:  That  we  do  as 
well  as  tcich :  Not  preach  angelical  fermons,  and  lead  dia- 
bolicrj  lives;  but  f^^uring  that  tjrace  to  ourfelves  which  wc 
offer  tmto  others,  and  fnunningthat  fin  ourfelves  which   we 
condeinn  in  others:  And  this,  becanfe  we  have  a  depraved 
nature  and  vicious  inclinations  in  us,  as  well  as  others  ;  be- 
caufe  we  have  heaven  to  win,  and  a  foul  to  be  fav-d  as  well  as 
others-;  yea  when  others  have  only  thcirnwn  fouls  to  account 
for,  we  have  not  only  our  own,  but   others   too  ;    becaufe 
cur  fins  dj  more  dilhoiiour  to  God,  dlfcredlt  religion,  more 
graufy  the  devil,  more  harden   finners,  and   have  more  of 
wiltulnefs  in  them,  more  perfidioufnefs  in  them,  and  rrore 
hypocrify  in  them, 'ban  other  men's:     And   we   fhall  cer- 
tainly  bs   at'judi^td    by  God    to  a   double   damnation  for 
them.     Well  therefore  rtiight  the  apodle  fay  to  the  Knhe- 
fian  •  I.lers,    Tnhe  heed  unto  fourjthes:    next  lie  add«,    and  to 
ihefi^i}..      That    is,    with  a  conftant   care   and   Ir.boriotis 
diliience  acquaint  them  with  their  duty,   inform   thim  of 
the-    danger,  fliew  them  v.  here  '.heir  happinefs  lies,  and  the 
wa-  and  means  for  attaining  of  it:  And,  in  order   to  this, 
all  the  fl:ck  muft  be  \nnvn.  t!iat  it  may  be   heeded,    and    we 
muff  labour   to  be   acquainted  with   the   ftste  of  all    oi!r 
people  as  fully  as  we  can  ;   we  muf>,  as  the  aportle  did  before 
us,  vilit  our  people  from  honfe  to  houfe,that  we  may  know 
their  perfons,  know  their  inclinations,  and  know  the  n'anncr 
of  their  converfation  ;  what  fins  they  are  ir.oR  in  danger  of, 
•what  temptations  mod  iiible  to,  and  what  duties  they  neg- 
Icift,  cither  for  the  matter  or  manner   of  tbrm ;  and  give 
them  the   beft  encoura'/ement,  diredlion',  and  ailiftance  ive 
are  able.  This  is  the  Aim  of  the  apoiilc's   exhortation   to 
the  elders  of  Ephefii': ;  Tnh  heed 'uni 0  yvrf elves  and  unio  all 
the  Ji'yck.       The  rr.otives  to   enforce     the  duty,    follow : 
and  they  are,  t.   Drawn  from  their  offiie,  xhvw  ^tc  overfr  rrs 
of  the  flock  ;  that  is,  officers  appointed  by  fi)lemn  ordins- 
tjon  to  teach,  to  guide,  to  govern  the   churches  comiTMtttd 
to   their  care,   and   under    their  chargfi.       2.     From  the 
a>itiiority  and  excellency  of  him  that  "called  them  to  their 
fWliJc,  the  Haty  Ghijl.     We  rcail  of  fome  that  were  nomi- 
rwted  by  the  fpi-cisl  :md   immediafe   inftind  of  the   H-lv 
Gholf,  as  Alls  i.  24.  and  xiii.    2.  Others  were  ordain.d  by 
the  apofUcs,  who  were   ghiilt-d  by  the  Holy  Ghoit   then  ; 
and  V.  hocvcr  is  fet  apart  to  that   office  now,   according  to 
the  rule  of   God's  word,  may  truly  be  f^id  to  be  made   rn 
ew//rrhy  the  Holy  Ghofl ^    Alaiighty  Grd  concurring  to 
own  ani  blefs  his  own    iallitution.      3.    froiii   LJic  licar 


purchafe  which  Chrift  paid  for,  and  the  tender  regard  he 
bears  to,  this  his  flock:   Feed  the  church  of  God,    which   ht 
hnlh piirchajed  with  his  hljod.     Where  objervc,  The  divinity 
of  Chrift,  he  is  exprefsly  called  God,  in   oppofition  to   the 
Arians,  and  their  tmhappy  fpawn  the   Socinians,   who  will 
allow  him  to  be  only  man:    but  then  his  blood  cctild  never 
have  piirchafcd  the  church,  which  it  is   here  faid  to  do  ; 
being  God  and  man  in  one  perfon ;    man,    th«t   he  might 
have  blood  to  (bed  ;  and  God,  that  his  blood   might  be   of 
infinite  vnlnc,  anil  ineftimabie  prccioufnefs  when  fited.  Note 
alfo,  the  force  of  the  apofile's  argument ;  "If  the   church 
be  thus  dear  to  Chrifi,  the  Chief  Shepherd,   (be  ought  to 
he  very  dear  to  all  under  fliepherds  :   If  Chrift    judged  her' 
falvation  worth  his  blood,  well  may   his   minlflcrs  judge  it 
worth  their  fweat."    4.  From  the  danger  which  the  church 
is  in  by  feducers   and  falfe  teachers,   vcr.    29.     Grievous 
wolves  will  enter,  not   fparing  the  flock  ;    and  even    from 
ainong  yourfelves  fhall  arife  heretics,  who  will  vf  nt  their 
nnfoum)  dncliiinos  to  debauch  men,  firft  in  their  principles, 
and  then  in  their  pradtices:  Therefore   taie   heed  t:  all  the 
fii'h.     Now  fro.Ti  the  whole,  n-.le,  I.  Thechtircb  is  Chrift's 
flock,  confiHtng  of  fhecp  and  lambs  ;   Chriil  himfelf  is  the 
great  and  good  Shepherd ;    bis   n.iiniftcrs   under  (hepherds 
and  over-feers;  bloody   pcrfecutors,  heretical  fed«icers,  and 
falfo  teachers,  are  wolves  which  worry  and  di\ide  the  flock. 
2.  That   every  flock  fhould  have  its  own  pallor,  and  every 
paflor  his   own  flock.     3.   That  the  flock   (bould  be  no 
greater  ordinarily,  than  the  overfeers  arc  capable  of  taking 
heed  of.     4.  That  every  overfccr  ot    Chrill's    flock  on^Tht 
to  take  great  heed,   both  to  himfelf  and  the  whole  flock,  in 
all  the  parts  of  his  pafloral  work,  particulai  ly,  public  preach- 
ing, and  private  infpeftion. 

32  And  now.  brethren,  I  commend  you  to  God, 
and  to  the  word  of  his  ^race,  which  is  able  to  build 
you  up,  and  to  give  you  r.n  inheritance  among  all 
them  which  are  lanftilicd. 

Here  the  apoftle  takes  a  very  folemn  farewel  of  the  elders 
of  the  church  at  Ephefiis,  commending  thcin  to  the  guid- 
ance and  protedlion  of  the  grace  of  God,  which  v\as 
able  to  build  them  up  in  hollnefs  here,  and  bring  them  to 
heaven  hereaf;er.  Where  n^.V,  i.  His  courteous  compel- 
lation,  and  therein  !iis  great  condcfcenfion.  Although  he 
was  an  apoflle  of  tiie  highcft  eminenc)',  yet  he  difdains  not 
to  call  thefe  elder?,  who  were  both  in  office,  and  alfo  in  " 
gifts  and  graces  much  inferior  to  him,  bv  the  name  of 
brethren.  And  viw  brethren,  fays  the  apollle  to  the  elders 
of  Ephefus :  But  probably  together  with  the  elders  of 
Fpliefus,  here  were  fome  of  the  church  and  people  of 
Fphofus,  who  cnmc  to  take  their  lafl  leave  of  their  depart- 
ing apoflle;  riul  then  we  may  remark,  that  there  is  a  near 
relatioR,  even  that  of  brc'hrcn,  betv\een  inii.iilers  and 
people,  as  v\  (.11  as  betwttn  tlie  .  irjnii'ers  ihcmf<.lves,  and. 
t'his  foiuidcd  upon  the  accnnit  of  religion  and  gr:!cc.  2. 
The  apoUle  being  now  to  take  his  la (t  leive  and  farewcf 
of  tbe  ir.iuirtcrs  and  people  at  Ephefns,  he  comrr.onds  tbtm 
to  G'xl.  It  well  becomes  the  tai'liful  niinift-rs  of 
Chriff  at  all  limes,  when  they  are  wiih  ihcir  people,  I  ut 
elpecialiy  then  when  tiny  arc   about  10  le.ive  their   people. 


to  coiru-it  and  coiiiir.erd   them  umo  G( 


tiut    IS,  to  re- 


commend tliein  to  God's  care  and  keeping,  and  to  coniii  it 

theiji 


S^i 


The 


ACTS. 


Chap,  xr 


them  to  his  c^adijft  and  ciiidancc ;  and  this  as  a  tcftimony 
of  our  laithfiilniTs  to  God,  whofi  our  people  arc,  and  tor 
whom  we  mtul  become  aircountublc  to  him  ;  and  alfo  as 
a  trdtmony  of  our  love  to  our  people,  and  of  our  fervent 
<l<:fiics  for  their  falvation.  3.  As  ihc  anoiHe  commends 
thcni  to  G<xl,  fo  likewifc  t<i  the  word  ot  his  "race.  To 
ilod  -js  the  cfl;ci>.nt  caiife,  and  to  the  word  of  his  grace,  as 
ihc  indrumcntal  c^ufe  of  their  building  up  ;  I  rtcommenti y.-^ 
ti  G'jJ,  on.l  It  tie  waril  of  hit  grate,  u-hich  it  ahle  to  build 
y.Hup.  IIere,«s/r,  The  gofpcl  is  the  word  of  God's 
j^ace,  fo  called,  bccaufe  it  is  the  efil-iEt,  the  fruit,  and  pro- 
dud  of  rich  mercy  and  free  grace;  becaufe  it  reveals  the 
tree  gr:u~c  of  Gvd  in  Chriil  to  poor  finners  ;  becaufe  it 
carrird  on,  and  perfecleth  the  work   of  grace  unto  glory. 

2.  That  bciicvi-rs,  who  are  in  aflate  ^^{  grace,  have  need 
of  the  tiwr^/y  G'«<-/ for  their  edificatinn   and  building  up. 

3.  That  the  word  of  God  is  able  to  hutld  up  believers  ;  it 
Js  able  to  prefcrve  and  keep  them  from  decaying  in  grac>; 
and  holincfs,  and  it  is  able  to  further  their  growth  in 
!:;race,  and  to  bring  it  to  pcrfedion.  Well,  and  wifely 
therefore  doth  the  apoftle  fay,  I  commend  you  to  God,  and  to 
the  iLsrd  of  his  grace  \  he  doth  not  fay,  I  commend  you  to 
God  and  ihc  impulfe  of  his  ipiiit ;  or,  I  commend  you  to 
Ood,  and  the  light  within  ;  or,  I  commend  you  to  God, 
anil  to  the  traditions  of  the  church  ;  but  /  commend  you  to 
Cod,  and  to  the  ivord  of  his  grace,  which  is  able  to  build  you 
up.  4.  A  fuperadded  coinmendation,  which  is  here  given 
ot  the  word  of  God's  grace  ;  it  is  not  only  able  to  build 
lis  up,  but  to  give  us  an  inlieritance -amonc^ft  them  that  are 
fanitified  ;  that  is.  The  word  of  Got!,  if  we  follow  the 
diftates  and  directions  of  it,  will  infallibly  bring  us  to  the 
glorious  inheritance  which  God  hath  prcritlcd  fivr  all  his 
faiiits,  or  fandlified  ones.  .'Here  note,  i.  That  heaven  is 
an  inheritance  not  like  an  inheritance  on  earth  ;  but  it  is 
the  mod  fure,  the  inoft  fatisfying,  the  moft  durable,  and  the 
inofl  delightful  inheritance,  an  inheritciue  incorruptible  and 
vndefilcd,  and  that  fadeth  not  azuay.  2..'I"hat  heaven  is  the 
inheritance  oi  faints,  of  all  fanclified  and  holy  perfons,  and 
only  of  fiich  ;  it  is  purchafed  for  them,  it  is  promifcd  to 
them,  ir  is  taken  up  in  their  names,  and  polfeflicn  of  it 
icept  for  them  by  tlieir  forerunner.  In  a  word,  heaven  is 
prepared  for  ihem,  and  they  are  d.^ily  preparing  for  it ;  and 
it  fli.dl  be  adjudged  to  them  at  the  great  day.  t^.  That 
this  inheritance  of  heaven  is  a  gift,  and  a  free  gift.'l.ukexii. 
13-.  /'  "  >''■'•"  Fathers  pleiifure  to  give  you  the  kingdom. 
This  inheriiahce  is  all  of  grace,  our  right  antl  title  to  it  is 
o\  grace,  nothingof  merit ;  all  of  God,  irothingofourfelvc5 ; 
notliing  in  a  way  of  meritorious  cafuality,  l)iit  only  in  the 
w-ay  of  minillerijl  endeavor.  Laftly,  God  gives  this 
in!icri-ani.e  l)y  Itis  v,ord.  To  the  word  cf  his  grace,  tvhijj 
is  able  to  build  you  t.p,  and  to  give  you  an  inheritance.  The 
w-.rd  revels  to  us  the  notice  and  knowledge  nf  this  inhe- 
ritance ;  anil  tl>e  word  makes  an  offer  of  this  inheritance  to 
every  one  of  us,  yea,  it  calls  us  totlic  acceptation,  and  in- 
V'tes  lis  to  the  participation  of  it.  Fiiuliy,  God  by  his 
word  begets  his  people  to  a  liv,.ly  hope  of  tliis  iiiheritl-nce, 
I  Pet.  i.  3,  4.  And  alfo  prcpires  and  fi's  them  by  the  word, 
for  the  participation  and  poilefTirn  of  it,  C(/l.  i.  12.  Glvinv 
thinks  tot,'u  i-'utitr,  ivho  has  made  us  meet  to  be  parudcrs  cf. 


&c.  And  how  dotli  the  Father  mske  tis  meet  for  th« 
inheritance  in  glorv,  but  by  ihe  word  t)f  his  grace?  I am- 
mendyrt  therefore,  Ircthren,  fays  the  apoftle,  to  Goth,  and  t» 
tl.  e  Word  of  his  grace,  zih'ch  is  aile  to  give  you  cm  inheritance 
among  tl;em  that  urejanilifiid. 

33  I  have  coveted  no  man's  filver  or  gold,  or 
apparel.  34  Yea,  you  yourfeives  know,  that  tliefe 
ii.mds  have  mimftercd  unto  my  neceffitics,  and  to 
them  that  were  with  me.  35  I  have  flicwed  you 
oil  things,  how  that  fo  labouring  ye  oaijht  to  i'up- 
port  the  weak,  and  to  remember  the  words  of  the 
Lord  Jefus,  how  he  faid,  It  is  more  blciTcd  to  give 
than  to  receive. 

In  the  concUifion  of  St.  Paul's  difcourfe  to  the  elders  o{ 
the  church  at  Ephefus,  he  vindicates  himfelf  from  the 
fordid  fm  of  coveloufnefs,  afliriring,  that  he  had  coveted 
no  man's  filvcr  or  gfrld  ;  but  by  the  labour  of  his  handy, 
had  maintained  himfelf,  and  them  that  were  with  him. 
Where  note.  That  it  is  not  fimply  unlawful  for  a  miniller 
of  the  gofpel  to  labour  with  his  hands,  for  his  own,  and  his 
family's  fupport,  when  the  poverty  of  the  iT.en.bers  of  the 
church  is  fiich,  that  they  cannot  maintain  I'.im  without  ir. 
Farther  He  dirciSts  the  ciders  to  labour  as  he  did,  if  the 
cafe  required  it  with  them,  as  it  did  wi'h  him,  that  they 
might,  by  Lbnuring  as  he,  be  in  a  capacity  to  fupport  the 
weak,  and  relieve  the  poor.  Yet  note.  He  doth  not  pro- 
pofe  tbi'-'his  pra£lice  as  a  precept  or  precedent,  or  rule  to 
all  miniflers;  for  though  St.  Paul  laboured  with  I. is  hands 
:in  a  cafe  of  neceflity,  and  beciufc  falfe  teachers  were 
wafciiin<r  all  advantages  againft  him  ;  y<  t  he  often  declares 
a  right  and  privilege  which  he  had  to  be  m?iit.iined  by  the 
chifnh, without  bbouring  w  ith  his  hands  fcrhis  own  live- 
lihood and  fiiblftence;  nav,  Tidirts  it  to  be  the  ordination 
and  appi  intn^ent  of  God  hiniftlf,  that  they  which  preacJo 
the  gijpfl  fjoutd  live  nf  the  gofpel.  Lalily,  A  remarkable 
.faying  of  our  bleU'ed  Saviour,  not  recorded  by  the  Evan-- 
gelifls,  and  undoubtedly  fpoken  by  him  ;  namely,  That  it 
is  more  hl(f]'ed  to  gix'e  than  to  naive:  That  i.',  the  Condition 
of  tlie  giver  is  more  defirable  than  that  of  the  receiver,  and 
giving  is  more  commcnil.ible  than  receiving,  i.  The  con- 
dition of  the  giver  is  more  defirable  than  that  of  the  receiv- 
er: becaufe,  (i.)  Giving  is  a  llgn  of  lufHcicncy  and 
power;  he  that  gives  to  another  is  fuppoftd  to  be  well 
provided  himfelf;  he  that  gives,  Iwkslike  a  full  being,  anil 
like  a  fwclling  river  ;  whereas  receiving  implies  want  and 
weaknefs,  cmpiinefs,  and  urfaiisfied  dcllrcs.  (2  }  Becaufe 
giving  incUidts  choice  ;  for  what  a  man  parts  withta. 
another,  he  has-a  freedom  to  keep  himfelf ;  but  the  receiver 
is  not  to  be  his  own  carver,  but  muft  depend  upon  the 
ccurtefy  of  his  neighbours.  3.  Becaufe  the  condition  of 
the  giver  implies  an  honeurible  truft  committed  tohimby 
God  Almighty.  'Givers  are  God's  almoners  and  ftewards, 
the  pool's  guardi.uis  and  patrons.  An  hcninirable  truft, 
that  is,  by  v.  hich  the  lives  and  livtlihord  of  the  po«r  are 
in  a  n'.anner  committtd  tons.  Ey  all  whi^h  it  appears, 
that  the  conJi  ion  of  the  giver  is  more  cklirable  than  that 
of  the  receiver.  4.  7  hat  giving  is  more  C(  mmcndabie 
than  xcceivicg ;  it  ■&  a  xlearcr  evidence  of  a  noble  antj 

virtuc«s  , 


jChap.  XX I. 


Tlie 


ACTS. 


ipo 


virtuous  di/polition  of  mlnJ  :  For,   {i.)  It  is  a  figii  of  our 

viiflory    over   rhe  world,  and   that  our  convtrfjtion  is  in 

heaven  ;    that  we  have  worti^y  apprehcnfions  of  God,  an<i 

honourable  thought?  of  his  providence  ;   and  that  we  can 

truft  hiOT,  and  give  him  a  part  of   l^j,s  own  whenever  he 

calls  tor  it.   (i.j  Giving  is  better  than  receiving;  becaufe 

there  isamorelalling  pleafurein  giving  than  inreceiv'mjj : 

An  aims  taken  iifoon  I'pent  and  forgotten,  and  tl;e  pleafure 

of  it  is  over  in  two  or  three  moments  ;  but  the  pleafure  of 

f^iving  bearj  us  company  all  along  in  this  world,   and  will 

keep  us   company  in   the  next ;  there    is  no  fatisfaifiory 

pleafui'e  as  in  doing  good.     Let  us  then  often  remember, 

and  always  put  in  pradice,  the   words  of  our  Lord  Jei'us, 

■which  he  faid,  //  is  more  blejfed  to  give  than  to  receive. 


36  H  And  when  he  had  thusc  fpoken,  he  kneled 
down,  and  prayed  with  them  all.  37  And  they  all 
wept  fore,  and  fell  on  Paul's  neck,  and  kiffed  him, 
38  Sorrowmg  mod  of  all  for  the  word.s  which  he 
fpake,  that  they  fliould  fee  his  face  no  more.  And 
they  accompanied  him  unto  the  fhip. 

Note  here,  i.  What  a  folemn  and  f.icred  farewel  St.  Paul 
and  the  elders  of  Ephefus  take  of  each  other:  They  kneeled 
d'j'iVn  and  prayed  together:  Indcad  of  a  parting  cup,  here 
is  a  partinij;  prayer,  and  this  accompanied  with  tears  :  Tluy 
all  'jjfpt  pjre.      I'here  isa  fufEcient  occafionfor  forrow  ar.d 
weeping,  when  the  church  lofcs  a  faithful  paftor;  it  is  a 
public  lofs:  and  many  are  concerned  in  it.   2,   How  loath, 
iiow  very  lo^th  they:  were  to  part  vyith  the-  aportle,  who 
had  fo  exceedingly  endeared  himfelf  unto  them,  by   his 
liolinefs,  humility,  and  univcrfal  ufefulnefs:  Accordingly, 
they  acconipany  him  unto  the  iliip,  and,  when  gone  offto 
fea,  fend  a  lonjr    look  after  him;   being  more    efpecially 
grieved  ac  thefe  words,  That  they  Jhwld fee  his  face  nomore. 
Learn  thence.  That  a  faithful  iniuiller  of  Chnft  is  enjoyed 
with  much,  Jove,  and  finally  parted  from  with  much  ibr- 
rovv,  by  thofe  who  believe  and  obey  the  gofpel  ;  Parting 
work  is  hard  work  :  How  hard  is  ii  for  htifband  and  wife, 
for  parents  ^nd  children  to  part  ?   and  perhaps  it  is  as  hard 
fometimes  for  in'iiifters  and  people,  who  have  lived  in  mu- 
tual codearmcnts,  to  the  glory  of  God  and  (iiiguJar  com- 
fort of  each  other  ;   when  they  are  pulled  one  from  another, 
am-e  by  cruel  porfecutors.  or  when  dying  by  the  king  of 
terrors:   The  parting  Is  fad,  but  blelTcd  be  God,  the  next 
meeting  will  know    no   parting.     When   minifters   and 
peo|)le  meet  together  at  the  right  hand  of  God  in  heaven, 
th«y  Ihall  never p^art  more,  but  Ihall  forever  be  with  the 
Lord.. 


C   H  A 

This  chapter   accpuiints  us 
vyagt'  to    Jerufalem, 


P.     XXI. 

rvkh  St.    VsiXiVs  dangcroof' 


tJie  fevsral -places  lie,- pajil/i 
through  in  his-jourmy^  and  hkfafe  arrival  at  lajl.dti 
Jerulalem* 

AND  it  came  to  pafs,  that  after  we-were  gotlert 
from  thcan,  and  had  launched,  we  came  Avith- 
a  ftraight  couiTe  unto  Coos,  and  the  diiy-  following- 


unto  Rhodes,  and  from  thence  Unlo  Patara.    2  And 
findinga  fhip  failing  over  unto  Phenicia,  we  vveni" 
aboard,  and  fet  forth. 

The  latter  end  of  the  foregoing ch»]UtT  acquainted  0: 
with  the   forrowful  and  heavy  parting  of  the   elders  and 
Church  of  Ephefus  from  the  holy  apoflle:    Now  the  lirft 
verfe  of  this  chapter  informs  tis,  that  it  was  not  lefs  forrow- 
ful   on    the  apoiHe's   and  his  companions  part  :    So  nucli 
the  word  here  imports,  /fter  nuc  -were  i;otlen  frn:rt  them, 
pulltd  as  it  svere  li;iib  from  limb  from  each  oth'.'r;  inti- 
mating the  mutual  endearments  uh'ch  were  betwixt  them 
whilft  together,  and  that  inexpreflible  ferrow  which  was 
found  among  them  «t  their  partiug.     Verily  there  is  no 
ftronger  love,  nor  more  endeared  affections  betwixt  any 
relations  upon   the  earth,  than   bet\\ixt   the  iniuif>ers  of 
Chrifl:  and  fuch  of  their  people  as  they  have  been  infltru- 
mental   to  bring  home  to   God.     Spiritual  affeftions  arc 
fVronger  than  natural  ;   the  removing  of  a  fpiritual  father 
by  death,  or  otherwife,islike:tearing'liaibfrqnj  limbv  yeaj 
like  rending  the  head  from  the  body.      Lor<l,  with  what 
great  diHicultyand  deep  rcluftnicy  did  the  holy  apoftle and 
tlie  church  of Epliefiiihere  part  from  one  another!   Tfiey 
were  pulled  and  torn  from  one  another,  as  the  word  imports. 

3  Now  when  we  had  difcovefed  Cyprus,  we  left 
it  on  the  left  hand,  and  failed  into  Syria,  and  landed 
at  Tyre:  for  there  the  Ihip  was  to  unlade  her  bur-f 
den.  4.  And  finding  difciples,  v/e  tarried  therq 
feven  days :  who  faid  to  Paul  through  the  Spirit, 
that  heOiould  not  go  up  to  Jerufalem. 

The  providence  of  God  is  not  more  fignally  difcovered  in 
governing  the  motion  of  the  clouds,  than  it  is  in  ordering 
the  fpirits  and  motions  of  his   niint/lcj-s  :   The   ntoiions  of 
the  clouds  is  not  fpoiitaneous,  ar.d  from  themlelves,,but  . 
they  move  as  thty  are  moved  by  the  winds;  neither  can 
the  minifters  of  Chriil  chufe  their  own  ftations,  and  govern 
"their  own   motions,   but  muft  go   when  and  v.hither  the 
Spirit  of  and  providence  of  God  diret1?and  guides  them  ;  as 
evidently  appearsby  St.  Paul'sprcfent  voyage  to  Jertifalem, 
though  rhe  journey  was  full  of  danj^er,  yet  his  fpirit  was 
fully  bent  and  fet  upon  it  :  I  go  hound  in  the  fpirit  unto  Je^  , 
rufulen\,     It.way  happy  for  the  .^poft^e,  and  iiis  great  ad-( 
vantage,  that  the  will  of  God  was  fo  plainly  revealed  tq 
him,  touching  this  his  journey    to  Jerufalem:  For   nq 
fooner  tlid  he  prepare  himfelf  to  obey  the  cnl!  of  God,  and 
undertake  the  journey,  but  he  is  prelcnily  ElTaulteil  by  ma, 
ny  ilrong  temptations  to  decline  it.     The  fu-ft  rubhc  met 
with  iii  his  way,  Avas  from  the  difciples  at  Tyre,  yuho/pahe 
by  the  Spirit^  that  he  (liould  not  go  up  to  Jerutaleni.     13ut 
did  iiotihe  Spirit  of  God  then  contri(di£litfcif,  in  bidding 
the  apoftle  go,  and  then  fpeaking  to  him  by  ihofe  difciples 
not  to  go  ?    Not;  at  all  :   St.  Paul,  by  e>;tr.'iordinary  revala- 
iioij,,Wiis  commanded  to  go  up  to  Jerufalem  :   thtfe  difci- 
ples, by  a  fpirir  of  prophecy,  only,  foretold  the  difficulties 
and  dang.ers  that  wouldattend  him  in  his  journey  ;  and  fo, 
through  kindnefsand  human  affeclion,  they  dilTuaded  hita 
from  undertaking   it.     We  muft  diftingu.ih  between  the 
3   S         .  pr.editticir 


^o^ 


The      ACTS. 


Chap.  xxi. 


^rediftlon  of  t;'oiibIe,  and  the  council  of  fafety  :  The  pre- 
Jiitlion  of  troiiMe  ;  fo  they  faiJ  throuj'h  the  Spirit,  that  it 
would  be  tLngerou;  lor  P.^iil  to  go  to  Jeiofaltnv :  The 
(otmcil  of  fjfety  protcciled  from  ihtir  private  Kive  and 
ilRction  toi.iin  ;  whereby  they  difi'oaded  hitji  from  going 
to  Jtr.ulaleni.  Icartiiro-.u  licnce,  i.  That  divine  precept, 
and  not  J'rovidcnce,  is  to  iiile  our  way  to  duty.  2-  1  hat 
no  tlifcourngeiiiciits  or  hindrances  whatfoever  will  juflify 
our  ntglcd  of  a  commanded  duty  :  Whatfoever  diflicuhies 
or  difcoiiragenicntsldy  in  the  way  ofthe  apoftle's  duty, lie 
overcame  thcui  all  \vi:li  sn  heroic  and  truly  chrillian  rcfo- 
lution,  laying,  vcr.  13.  /  atn  ready  mi  only  to  bs  btttnd,  &c. 

5  And  whfn  v;c  had  arcomplifhed  thofe  days,  we 
departed,  and  went  our  way  :  and  they  all  biouglit 
us  on  our  way,  with  wives  andchildrcn,  uWwexvcre 
out  of  the  city  ;  and  we  kneeled  down  on  the  fhore, 
and  prayed.  6  And  when  we  had  taken  our  leave- 
one  of  another,  we  took  fhip ;  and  they  returned 
home  again.  7  And  when  wc  had  finiflicd  our 
courfc  from  Tyre,  we  came  to  Ptolemais  and  falutcd 
the  brethren,  and  abode  with  them  one  d?y.  8  And 
the  next  day  we  that  were  of  Paul's  company,  de- 
parted, and  came  to  Ccfaria  ;  and  we  entered  into 
the  houfc  of  Philip  the  evangeKft,  which  was  one  of 
thcfcvcn,  and  abode  with  htm.  g  And  the  fiime 
tnan  had  four  daughters,  virgins,  which  did  prophe- 

Notf  here.  i.  That  nothing  could  divert  the  apoftlefrom 
his  irueniledjonrneyto  Jerufalem:  The  report  of  fufferings 
v/as  no  difconrageinent  to  him,  nor  could  the  perfuafive 
intreaties  of  his  friends  prevail  upon  him  :  Seeing  there- 
fore he  was  refolved  to  go  on,  they  all  of  them,  with  their 
wives  and  children,  to  teffify  their  great  refpe<^and  affec- 
tion to  him,  accompany  him  out  of  the  city;  and  he  and 
they  kneeling  down  on  thefliore,  pray  together,  and  take 
their  farewel  of  eacii  other.  The  loving  communion  of 
faints,  and  prayer,  are  the  marks  ofChrifl's  true  difciples. 
2.  The  apoltle'snext  remove  towards  Jerufalem  was  from 
Tyre  to  Cefarea,  where  he  lodges  with  Philip  the  cvange- 
lifl :  that  is,  one  of  them  who  was  fent  forth  as  intineary 
preacher;,  here  and  there  to  difpenfe  the  gol'pel,  ar,d  to 
confirm  the  churches,  and  one  of  the  feven.that  is,  one  of 
the  feven  deacons,  Acb  vi.Herc  Mte,  That  this  Philip,  in 
whofe  houfe  St-  Paul  now  lodged,  was  before  driven  out 
of  his  houfe  by  Paul's  perfecution.  See  afts  viii.  t,  &c. 
This  Philip,  ^^ho  was  driven  out  of  his  houfe  by  Paul 
when  a  perfccutor,  gladly  received  him  into  his  houfe, be- 
ing now  Paul  a  convert;  and  this  without  any  upbraiding, 
yea,  without  the  leaft  mention  of  what  he  had  formerly 
been  or  done.  It  is  an  ill  office  to  rake  in  filth  which  God 
has  covered,  and  to  reproach  men  with,  or  for  their  fins 
which  God  has  pardoned  :  It  argues  fomc  degree  of  envy 
at  the  grace  of  God,  to  upbraid  them  wiih  the  fins  com- 
mitted before  converfion.  Former  mifcarriages  and  inju. 
Ties  fliouldbe  forgiven  and  forgotten  upon  true  repent- 
ance, and  we  fiiould  receive  them  into  our  embrace?, 
w  hom  Chrid  has  taken  into  his  bolom  ;  Paul  went  into  the 
houfc  (f  Philip  (he  evangeti/}. 


10  Andas  WC  tarried  ^/i<rr<  many  days,  there  came 
down  from  Judca  a  certain  prophet  named  Agabiis, 
:  1  And  when  he  was  come  unto  us,  he  took  Paul's 
girdle,  and  bound  his  own  hands  and  feet,  and  faid, 
Thus  faith  the  Holy  Ghoil,  So  fhall  the  Jews  at  Je- 
rufalem bind  the  man  that  ownclh  this  girdle,  and 
■ihall  deliver  him  into  the  hands  of  the  Gentiles. 

iVole  here,  i  .That  during  the  apoftle's  flay  at  Cefaria  in 
Philip's  houfe,  a  certain  prophet  named  Agabus  comes 
thither,  and  prophefieth  ci  St.  Paul's  bonds  at  Jerufalem  : 
\Vhere  icain,  I'hnt  though  Agabus  was  a  prophet,  yet  by. 
what  appoaretli  to  him  in  f'cripturc,  he  was  always  a  pro-- 
phetofevil  things  and  bad  tidings:  He  foretold  the  f^miine 
before,  Afts  xi.  and  Paul's  bonds  now.  SuchmelTengers 
of  God  as  give  warnings  of  judgments  to  come,  fhould 
and  ought  to  be  accepted,  as  well  as  they  that  bring  ut 
hopes  of  mercy  and  deliverance  ;  that  mefTage  maybe  true 
which  is  yet  difplealing.  a.  Agabus  ufeth  a  (ign,  after  the 
manner  of  the  old  prophets,  who  often  prophelied  by  fym- 
bols,  and  iignificant  cxprelfions,  that  they  might  the  bet- 
ter imprint  their  prediciions  on  the  hearts  of  men.  Thus 
Ifaiah  went  n.iked  and  barefoot,  to  (hew  what  the  people 
of  Ifrael  diould  meet  with  under  the  king  of  AfTyria,  Ifa. 
XX.  And  Ezekiei  -was  to  puck  tip  his  /fttjf,  and  remove,  to 
jignify  the  people's  rcinmal  into  captivity,  Ezek.  xii.  It 
pleafed  God  ro  te.ich  his  peo])le  by  vifible  (igns,  as  well 
as  by  word  of  inomh,  that  what  wasreceived  by  both  fen- 
fes,  feeing  and  hearin-^,  might  make  the  deeper  inipreflion 
upon  iheir  minds.  In  like  manner  here,  Agabus  ufes  a 
fign,  he  takes  St.  Paul's  girdle,  and  binds  his  own  handj 
and  feet  with  it,  fignifying,  that  after  that  manner  the 
Jews  at  Jerufalem  fliould  bind  the  apoflle,  and  deliver  him 
to  the  Gentiles  ;  firll  to  the  Roman  governor  of  Judea, 
and  afterwards  to  Nero,  the  Roman  eiuperor.  From 
whence  we  may  remark,  The  great  goodnefs  and  conde- 
fcenlion  of  Cod,  in  giving  the  apodle  fo  many  warnings  of 
his  bonds  ;  the  Holy  Glioft  firll  made  it  known  to  him, 
Aifls  XX.  Tliat  bonds  and  affii^ions  did  abide  him.  The  dif- 
ciplcs  at  Tyre  prophefisd  the  lame.  Ads  xxi.  5.  and  here 
Agabus,  by  a  fenfible  fign,  makes  it  known  to  him,  and  all 
this;  that  he  might  thoroughly  be  preparedfor  a  fufferirg 
condition.  Paul  therefore  was  not  furpriifd,  but  had 
warning  upon  warning  of  his  prefent  danger.  Ifa  fudden 
and  uiiex})eifled  fiood  of  mileries  and  calamities  break  in 
upon  us,  for  affllftions  fcldom  go  finglc,  it  is  not  becaufe 
we  want  warning,  but  becaufe  we  are  not  fo  wife  as  to 
take  warning.  When  we  are  well,  and  at  cafe,  we  will 
not  think  of  death  and  the  crofs ;  and  therefore,  if  we  be 
furprized  and  unprovided,  we  may  thank  our  own  fecuri. 
ty  :  Ourapoflle  iierc  being  forewarned,  was   forearmed,- 

1 2  And  when  we  heard  thefe  things,  both  we  and 
they  of  that  place  befought  him  not  to  goup  to 
Jerufalem,.  13  Then  Paul  anfwcred.  What  mean 
ye  to  weep,  and  to  break  tnine  heart  ?  for  I  am  ready 
not  to  be  bound  only,  but  alfo  to  die  at  Jerufaleii^ 
forthe  nan;e  of  the  Lord  Jefus.   14  And  when  he 

would 


GhaP.XXI; 


Tlvc      AC    T    S. 


^07 


would  not  be  perfuadcd,  wc  ceafed,  faying,  The 
will  of -the  Lord  be  done. 

Noii  here.  1.  The  entire  affeftion  of  the  difciples  to  the 
holy  apodle,  fhth  we  and  they  'f  the  place  be/'juj^ht  him  that 
he  wouU  rot  /;«  up  to  Jera/al-m.  Leant,  That  the  livej  and 
liberties  of  t ho fe  who  are  tm'ncni  indmiitfnts  of  God's 
glory,  are  very  dc-ar  and  precrfjiis  to  the  faitlifiil  fervantsof 
God.  Who  lan  hlanic  either  St.  Paul's  companions  or  the 
(lifciplcs  here,  for  defiring  and  endeavouring  ihc  prelcr- 
vaiion  of  lb  precious  an  inllrumi-MU  as  the  apolUe  was?  and 
yet  it  is  not  improbable  but  Satan  might  have  a  hand  in 
this  matter,  and  endeavour  by  the  apofllt'i  friends  per. 
fuafion  to  weaken  his  rcfokition  ;  for  the  devil  oft  endca- 
voureih  to  tike  us  off  from  tur  di;iy  by  the  imreaties  of 
our  friends,  who  mean  well  in  what  they  fay.  'I'hus 
when  Sr.  Peter  lovingly  advji'cd  our  Saviour  againft  his 
fufferings,  Be  it  far  from  ihee  l.'jni,  ThisJI.'jll  tiul  be  unti 
thee:  Matt.  xvi.  G<:tthe  hi-hind mf,  Satii!i,\\\y^C\\r\\L\.  :  It 
was  Peter's  tongue,  but  S.itan  tuned  it :  Who  would  have 
'fhou;4ht  that  Chrift'.«  difciples  fhould  have  been  Saian'tj 
iiinrununts?  We  mu!l  not  meafure  our  friend's  couufel 
by  their  good  meaning,  but  by  God's  word  :  We  muft  be 
{leaf  to  all  relations,  that  we  in.iy  <J'''-f!-""ge  our  duty  to 
God.  Thus  we  find  the  apoftle  here,  He  vk^uU  not  he 
perjuaied,  but  cxpoftalates  with  ihem  :  What  mean  ye  to 
'Jieep.aniito  breakmhie  h^artr'  1.  St.  Paul's  entire  affedion 
to  (Jod,  and  his  firm  refolation  for  his  duty  :  He-MoulJnot 
be  pcrfuaded.  But  did  the  apoftle  do  well  in  this,  to  with- 
ft.indall  the  im|)ortunitirs,  and  rejed  ihe  unanimousadvice 
of  all  hi;  frienils?  How  dodithis  carriage  agree  withih^»t 
character  of  heavenly  wifdom,  Jans,  iii.  17.  That  it  is  eafy 
to  he  inSrealcd?  I  anfwer,  To  tiie  praft  te  of  our  duty,  it 
is  praife-worthy  to  be  eafy  to  be  nureated,  btit  not  from 
ourdu:y.  St.  Paul  krtew  his  duty,  and  auderllood  the 
will  of  God,  and  therefore  Ins  friends  might  fooner  break 
his  heart,  ihan  break  his  purpufe.  Learn  hence.  That  no 
perfnafion?  of  friends,  no  apprchenCions  of  dangers  Ihould 
ever  be  able  to  turn  iss  out  of  the  way  of  our  duiy.  When 
Peter  diflbaded  Chrifl  from  fufK-Ting'.  our  Saviour  rebuked 
him  wirli  the  fame  indignation  as  he  did  the  devil  tempting 
him  to  idolatry.  3-  How  the  apoftle  lovhigly  and  gently 
rebukes  thrir  fond  and  inordinate  Ibrrow  for  his  departure: 
U'hit  mean  yet')  weep,  ar.d  io  break  mine  heart  ?  As  if  be 
h.-«d  laid,  '\Vhat  mean  thefe  pafilonate  tears  and  imreaties  ? 
Alas!  whether  you  think  it  fo  or  nor,  they  are  but  Io 
nwny  fn.nres  and  temptations  of  satan,fo  turn  my  feet  out 
of  the  way  of  obedience;  you  do  as  much  as  in  you  lies 
to  break  my  heart:  but,  by  the  grace  of  God,  nothing 
(hall  hre^k  me  oft-'from  my  purpofe,  nor  weaken  my  courage 
and  ref.iluiion  for  God."  When  a  faintis  once  laiisfied 
in  the  call  and  command  of  God,  to  do  any  duly,  he  lears 
neither  impending  nor  approachmg  dangers  in  the  way  of 
duty.  4,  '1  he  apofties  quieting  and  cihiiing  argiiments, 
with  which  he  labours  to  calm  thf'Lr  unruly  paiiions :  / 
am  ready  both  to  be  bound,  and  to  die  for  Cbrijt .  I  am  ready, 
[i.)  That  is,  GoJ  harii  fitted  me  for  fuffl-ring  woik,  flelJt 
and  blood  is  over-ruled  ii-;  me  by  the  Spirit  of  God  ;  I 
«m  prepared  for  whatever  God  plealeth,  be  it  a  prifon,  be 
it  a  icallbld,  be  it  life,  be  it  death,  1  am  provided  for-  both  : 


Liberty  is  dear,  and  life  is  dear,  but  (^hiiftis  dearer  than 
either  ;  therefore  what  mean  you  to  Work  againft  ihedefign 
of  God,  who  hath  fitted  and  prepared  n)y  heart  for  fuffer- 
ing  fervice  ?  lam  r(?<j//y,  (2.}  Thai  is,  my  will  and  refo. 
lution  ftandsin  a  full  bent,  my  hearris  fixed,  my  friends 
my  heart  is  fixed  ;  do  not  therefore  diloidtr  and  dilcom- 
pofe  my  fpirits,  by  tailing  futh  teinptations  and  ftumbiing 
blocks  in  n>y  way  ;  for  I  am  ro'iic  to  a  point,  nothing 
fhall  divert  me  from  this  iiuble  rnierprize  foi  God.  J  am 
ready,  (3.)  That  is,  fully  determined  to  comply  with  the 
call  and  comniandof  God,  whatever  befalsmc;  I  am  not 
felicitous  about  that  ;  my  capt-ain  that  leads  me  on,  I  am 
fore,  will  bring  iiie  off  fjfe,  either  dead  or  ali\e  :  Thtre- 
fore  all  your  tears  and  entreaties  are  Lut  call  away  upon 
me,  ye  had  better  be  quitt,  and  chearfuUy  refign  me  up 
to  the  will  of  God  ;  for  1  am  ready  both  to  be  bound  and 
to  die.  From  whence /tc.rM,  1'hat  it  is  a  blefTcd  and  ex- 
cellent frame  of  fpirif,  when  the  fervsnts.  of  God  arc  pre- 
pared and  ready  lor  the  hardert  fervices,  and  .'harped 
lufFerings  to  which  the  Lord  may  at  any  time  call  them  : 
7  am  ready,  not  only  to  br;  b'jund,  hit  ul/o  to  die  at  Jerufahm 
for  ihe  name  oj  the  Lord Jf /'us.  5.  The  difcijjles  dilcretion-: 
li'lien  he  would  not  be  ptrfuaded,  thej^  cenj'rd;  that  is,  they 
gave  over  their  impoi  tunitits,  antl  urged  him  no  farther- 
beyond  his  own  inclinaiionsand  rclblutions.  It  isthedif- 
poiition  of  holy  fpirits  to  fubniit  to  thofe  that  are  wifer 
than  ilumfclves,  and  not  to  be  too  (lifFand  prere mptory  in 
their  own  opinions  and  conceit;  a  kflbn  which  mod  men 
have  great  need,  to  learn.  6.  The  pious  groiMid  of  this 
their  difcretion  ;  namely,  acquiefcenty  in  the  divine  will  : 
Tlie  will  of  the  Lord  be  done.  They  refer  th,e  event  to 
God's  determinatiort,  and  fubmit  all  to  his  fovereign  plea- 
fure.  Thence  learn,  That  it  is  the  duty  and  defire,  and 
ought  to  be  the  care  and  endeavo-.ir  of  all  the  children  of 
God,  to  be  willing  to  fubniit  themfelves  and  ;!ieirs  to  the 
difpenfation  of  Gud'sprovidcncein  v\haiever  befals  eithtr 
therii  or  theirs.  For  this  we  have  Chi  ill's  example,  Matt. 
xxvi.  39.  Father,  not  as  I  v::ll,  but  as  thou  wilt.  Thecx- 
ample  of  David,  2  Sam.  x«.  26.  Here  ain  I ,  let  him  do 
what  /eemeih  Gcodin  his  fight  ■•  The  example  of  Eli,  1  S.im, 
i.  18.  It  is  the  Lord,  let  him  dy  whaijoever  he  pleaftk. 
Such  is  his  jullice  and  righteoufnefs,  that  he  can  do  his 
children  no  wrong  :  and  Inch  is  his  tender  mercy  and  lev- 
ingkirtdnefs,  ihathewill  do  them  no  iiarm.  The  abfolore 
fovereignty  of  God  over  us,  antl  the  fight  of  God  in  all 
his  providential  difpenfations  towards  us,  influences  at  once 
our  judgments,  our. wills,  and  our  affe'clions,  our  expref- 
lions  and  actons,  that  we  neither  dare  to  think,  fpea.k,  or 
ace  any  thing  in  contr^didlon  to,  or  in  oppofition  againlV 
the  wifdom  and  will  of  God  :  Th-it  which  is  oft  pg.iinll 
our  will.,  is  not  always  .-.gr.inft  our  intcrcft  ;  but  if  we  bc- 
lono-  to  God,  all  cfH  (fiions  upon  us,  are  federal  difpenfati- 
ons  and  covenant  blellings  to  us,  and  either  are  good,  or 
rtjaH  worn  for  good  ;  thtrefere  it  is  both  our  duty  and  in-- 
tereft  to  fubmit  to  the  wil'dimi  ol  providence,  am!  fay 
with  thele  difciples,  The  will  of  the  Lord  he  dme.  . 

1 5  And  .ifter  thofe  days  we  took  up  our  carriages, 
.nnd  went  up  to  jcrnfalem.  16  There  went  witJi  us 
alio  certain  of  the  difciples  of  Ccfarca,  and  brought 
3  S  2  .  Wiih 


5oS 


The 


ACTS. 


Chat.  ^xi'. 


with  them  one  Mnafon. of  Cyprus,  an  old  difciple, 
with  whom  u'o  fliould  lod'^o.  17  Andwhiiu  wc 
were  come  to  Jorufalem,  the  brethren  receive4  us 
gladly.  18  ?  And  the^ny  follou-in^  Paul  went  in 
with  us  unto  James;  and  all  the  ciders  wereprefent. 
19  And  when  he  had  fainted  them,  he  declared 
particularly  vvhatthin^^s  God  had  wrought  among 
the  Gentiles  by  liis  miniQry.  20  And  v/hen  they 
heard  !<.  they  glorified  the  Lord, — 

The  apoHle  liaving  holily  refolvcd,  ihnt  come  life,  or 
roniec!e;uh,  he  svoiild  he  oheclieiit  to  the  call  of  God  hy 
his  Spirit,  and  that  nothing  fhodkl  divert  hirii  from  his 
intended  journey  to  Jcrur.ilem,  fcts  forward  from  Cefaria 
to  Jsrurulcin,  ncconipanied  with  certain  diiciples  of  Cefarra, 
"NA'ho  brought  him  to  the  houfe'of  one  Nlnafon,  an  old 
difciple,  who  hnd  long  apo  rereived  the  faith,  and  now 
jived  nt  Jenifalen),  in  \\ hofe  Iioufe  the  apoflle  lodged. 
Here  n->te,  What  a  badprc  of  honour  ii  put  upon  Miiafon, 
^ven  that  of  being  :in  olddfciple;  to  be  an  old  man  is  an 
honour,  but  to  be  an  old  difciple  is  a  double  honour;  it  is 
a  refeiwblance  of  him  who  is  the  Ancient  of  days  :  Where 
aniiquiiy  and  piety,  where  agednrf^  and  holinefs  do  concur, 
it  rendt  rs  r  pcrfon  as  like  the  Divine  Majefly  as  can  be 
expt  cled  on  this  fide  p,Ibry.  To  be  an  old  difciple,  is  a 
;rre.uer  hunour  ihajno  be  a  king  or  emperor.  A^o/^nexr, 
The  apiifile  being  come  to  Jerulalem,  iskindly  received  of 
the  church  there,  he  eiiTirs  the  houfe  of  St.  James,  the 
bifhop  of  Jerulalem.  Where  i-he  elders  that  were  prefenr, 
Congr:iriiI.uc  his  arrival,  and-he  relates  totiiem  vvhat  great 
thirigs  God  Ivad  wrought  by  bis  »iini^ftry,  and  they  all  give 
praife  to  God  for  the  great  and  glarimis  fuctefs  of  the 
gofpc  1 .  /,Pt/r«  hence,  that  all  Chriftians  in  general,  but 
tlie  niiiiiileri  of  Chrilt  in  fptcial,  ought  to  make  a  parti- 
cular declaration  of  the  great  and  niarveiious  works  which 
the  Lord  h.irli  wrought  for  them,  arwJ  by  them.  Thus 
did  St.  PauHiere  ;  he  was  very  particular,  no  doubt,  in 
rtlatii'.g  the  mighty  works  of  God  in  the  coiiverllon  of 
the  Gentiles  by.  hii  miii'ftry  from  time  to  time,  and  from 
pl.ir.e  to  place:  And  all  this,  not  to  extol  himfelf,  but  t'o 
exalt  God  for  receiving  the  Gentiles  into  tlie  faith  arvd 
feliovvfliip  of  the  gofpel. 

— And  faid  unto  him,  Thou  feell,  brother,  hov/ 
many  thoufandsof  Jews  there  are  which  believe; 
and  they  are  all  zealous  of  the  law.  21  And  they 
are  informed  of  thee,  that  thou  tcachelt  all  the  Jews 
which  are  amdng  the  Gentiles  to  for  fake  Mofes, 
r^tying,  that  they  ought  not  to  circumcile  thnr  chil- 
dren, neither  to  walk  after  the  ciifloms.  22  What 
is  it  therefore  ?  the  multitude  muft  needs  come  to- 
{•Pv^her:  for  they  will  hear  that  thou  art  come.  23 
iio  ihcrefbro  this  that  we  fay  to  thee:  wehavefour 
men  ^vhichhave  a  vow  on  ihem ;  24  Them  take 
and  purify  thyfclf  with  thctn,  and  be  at  charge.i 
with  thein.tiiat  they  tnay  fljave  their  heads  :  andall 
may  know  that  thoi'e  things  whereof  they  were  in- 
formed coiiceiuin^  tlice  are  nothing:  but  that  thou 


fhyielf  aifo>)i^h1kfeft  orderly,  and  lke^pefl  Hic  Jrfw; 
25  As  touching  the  Gentilcswhich believe,  wehavr 
written  and  concluded,  that  they  may  obfcrvc  no 
fuch  thing,  fave  only  that  they  keep  thctnlelve^ 
fronq  thin^i  offered  to  idols,  and  from  blood,  aqtl 
from  Ihiii^i  ftran^led,  and  from  fornication. 

We  had  St.  Paul's  report  to  the  church  ofj^rufiilem  of 

the  fuccefs   which  God    had  gi\  tn  him  in  hi»    mitvidry  n» 

mongfl  the  Gentiles  ;   thisii  related  iiiilse  'tiregoiiig  para- 

gr.iph  of  the  ch:rpter  :   In  thefe  verl'ei  before  us,  we   have 

tlie  church's  rep'y  to  the  apoitle's  relaiioiij  'Hx:y  gl>r'fie.4 

Gcd ;  Firft,  For  the  great  fuccels  given  to  the  word  ot  hit 

grace  among  the  Gentiles  ;  and  withal  they  acquaint  him 

with  the  like  fuccels,  which  the  preaching  of  the  gofpel  had 

amongft  ihe  Jews  :  'TIku  fecit ^  brother,  hoiu  many  thiiUjcnJs 

tf  Jews  t ho  f  are  which  do  helUve ;   the  original  run',  hew 

many  tens  ofihrtuf'irdsJobi  tieve  :  which  intimates  the  great 

atid  wonderful  I'uccefs  ttx  the  gofptl :   Well  might  our  Sa^- 

viour  compare  it  to  a  grain  of  murtard-feed,  feeing  it  hid 

fpread  itlelffar  and  near  in  fofliort  a  time.   If  we  coniider 

the  fniDllnefs  of  its  beginning,  the  defpicablentfs  of  the 

inftruments,  the  fliortnefs  of  iJie   time,  the  obllinacy  and 

prejudices  of  the  Jews,  agninfttite  gofpel,  and  yet  remark 

the  valt  number  of  thoulands  and  ten    thoui'.uid*  of  the 

Jews  that  did  aheady  believe, 'eu'brace  and   entertain  it; 

we  need  not  wonder  that  St.  Paul,  i  Tim.  iii.  16,  reckons 

it  as  one  of  the  greatcft  myfterics  of  godlincfs,  that  Jefos 

Chriit  was  preached  to  the  Gentiles,  and  believed  on   ih 

the  world  :   Tliat  is.  that  fomany  thiJUfandh  bvithcf  Jew^i 

and  Gentiles  were  brought  to  own  him,  and  fuhinit  to  liirn 

as  Lord  and  Saviour.     Note,  next,  The  advice  given  by 

the  church  at  JerulalemtoPaul, concerning  the  Jews  which 

did  believe  in  that  place    It  ftems  the  Jewf,  though  they 

bad  recfivcd  the  gofpel,  vet  thought  that  the  cerrnit>ni.il  law 

nuili  lt:Ii  be  obfervcd  ;   iherefort',  in  coiidelceiifiori  ti)  their 

wcaknel'^,  and  10  prevent  their  tak'ug  n/Ftnce.,  ihcy  ad^ife 

the  apudle  not  as  a  thing  neceiTary  in  itlVlf,  but  asancxpe- 

diency  in  reference  to  tiieir  weaktiefs,  tocoufurin  himi'df 

to  foine  of  the  Jewifl)  cercraonies  and  puriticaiiotis;  fdr 

though  they  were  not  then  ncdful,  yet  w  ere  they  net  then 

unlawful;  they  might  then.be  ulVd,  when  the  ule  of  them 

would  any  ways  conduce  10  the  giiinmg  and  bringing  ovtr 

thi'  Jews  to  a  love  of  chrillianity.   The  f>nagogue  was  ncit 

haftily  to  be  coflout  of  liie  church  like  the  heatheni/h  fuper- 

fiitions  ;   but  to  die  by  tlegrees,  and  be  decently  interred. 

Here   nijtc,  Tli.it  the  law  of  Mofes,  as  to  its  cnoral  parr, 

Chrlft  corviiiiued  as  his   law  :   The  ce'remoiiia!  part,  as  to 

the  ufe  of  the  types    and  ceremonies  liu;nilying  him  thit 

was  to  come,  this  was  abrogated  at  Chrdl's  coming:   and 

the  political  part  ceafed,  wlun  the  Jewiih  polity  was  dil- 

folved  ;  but  ti'ie  abrogation  of  the  whole  was  not  fully  made 

known  at  the  fir  ft  ,  but  by  degrees  ;  and  the  exetcife  of  it 

long  tolerated  to  t!  ."  Jews.  Laftly,  The  pi.rticiiUr  advice 

w  liith  they  give  the  iiportle,  ro  po  into    t  ic  temple,  and 

perform  the  legal  ceremony  of  purification  :  I'/c  hjvr  fohr 

men  vjhhh  have  a  vaw  ;  thrm  tuke,  an  J  purify  thyfelf,  thtit 

ijll  mity  know  thai  ihou  wulkrjl  ord'rly,  and keepijt  the  luio.' 

That  fs,  "    feeing  we  have   four  men  here  which  ha\  c:a 

Nazaritc's  vow  u£ou  thtii',  the  linic  of  whiehvow  iino.v 

tx;  i.'td 


Ghap.  XXI. 


The        ACTS. 


expired,  and  they'areto  (liave  tTiemfeluesceremoiiiouUy  in 
the  tenv'le  ;  jrotiiou  with  them,  ;irul  perromi  the  legnl 
terem  ny  of  pji-ifjcatioii  there,  that  ihe  people  may  know, 
that  the  report  of  thee  is  not  true;  biit  thai  thou,  beliijr  a 
Jew,  tlolt  thyf  irk-ep  the  l.vv."  Here  we  m.iy  oblVi've 
the  riih  of  a  hit  Sc.  P.ml  eifcwherc  declared,  that  ts  the 
Jiuj!  hi-  bciinir  at  u  Ji-j),  lh.it  he  jnightjun  the  JnOs  ;  yeA 
^i'c.l'ne  ,i1t  things  ti  nil  mn,  that  he  mi^ht  pain  fome.  A 
no;jiep;iitjrii  for  the  ininifterb  of  ihe  poCpel  to  write  after 
in  yielding,  fu  far  as  v/c  may  without'  fin  or  ftandaF,  to  the 
■weakdrrf-,  of  orh  rs.  in  order  to  ihe  furtherance  of  the  {rrcat 
*r1d^  of  .nir  minftry  amoag  our  people  ;  Tn  the  Jcv;,  1  he- 
i'lime  cs  a  Jeiu. 

26 Then  Paul  took  the  men,  ajul  ilic  ncxtda)-  pa- 
rif)in^him("elf  with  them,  cntereti  into  the  temple, 
to  fij-iiify  the  accompHfhmcnt  of  the  days  of  purifi- 
cation, until  that  an  oifcring  fhould  be  offered  for 
every  one  of  them.  27  And  when  the  feven  days 
were  ahnoft  ended,  the  Jews  vyhich  were  of  Afia, 
when  they  fa w  him  in  the  temple,  ftirrcd  upa!l  the 
people,  and  laid.hands  on  him.  28  Crying  out, 
Men  of  Ifrael,  help.  Tliis  is  the  man  that  tcachetli 
all  men  every  where  a;^ainfi.  the  people  and  the  Jav.-, 
and  this  place;  and  farther,  hath  brought  Greeks 
alio  into  the  temple,  and-  hath  polluted  this  holy 
place.  29  (For  they  had  fecn  before  with  him  in 
theciuy,  Trophimu.san  E^phefiany  whom  ihcy  fup- 
poloi  that  Paul  had  broi^ht  into  ■the  tctnple.-)  30 
And  all  the  city  was  moved;  and  the  people  ran 
together  :  And  they  took  Paul,  and  drew  him  out 
of  the  temple.  A-nd  forthwith  th«  doors  were  Ihut. 
yV5/^  here,  i.  That  at  the  inftancs  and  i!nporrunit,y 
ofhisfncrd;,  St.  Paul  is  perfiwdcd  to  purity  hinifclfin 
the  templrt.  partly  to  gain  upon  the  aftcrtions  of  the  be- 
lieving Jews,  «ho  v.ere  ftnll  ztaJous  for  the  law  •  and 
partly  to  confute  the  f.iIFe  aCperlions  of  fhenuh.4t  reported 
hnn  CO  be  abo»e  all  ceremonial  obfervsnces.  If  ■  any  had 
prudged,  that,  after  rhe  coming cf  ihe  go/"ptl,  fo  much  cort 
ihouU  bi  tellcnved  on  itje  J.iw,  an^May,  with  murmuriajr 
Jnd  u,  To  -Mkjt  pu'pjfe  was  this  ',uafh  ?  Tlie  l.iw  tnipht 
.1'!"'/,''""'  ^r  ^^"•'  wr  Saviour,  aiul  f.y,  "Fie  did  it  for  n.y 
Surul,  ai;d  for  the  more Tol-mn  initrnicnt  of  me."  ^ 
hov  bhnd  VV5S  rheze.-d,  .i^id  how  fui-ioiu  the  j-sae  ofrbe 
-onbeltev.ng  J-ws  apatnft  the  apofile  :  Thev  feek,  and  be-  . 
caule  they  cngld  not  (ind^  they  tAe  an  occ'afion  to  vent 
their  ti).^hce  upon  Jjim  ;  .-.ccordingly,  ihey  put  the.  whote 
CJty  6f  Jeiui;ileni  into  an  uproar,  upon  a  pretence,  that  he 
had^hmu^hc  Trophinuis  a  Gentile,  into  the  temple,,  to 
pror.ine  nnd  polltiteit;  and  in  tlitir  blir.d  r«p;e,rhey  draee^.l 
the  aponie  out  of  the  temple,  as  a  protaner  of  I't.  \V  ell 
«w^;hi.the  apoftle  fay,  he  wesin  deutbs  often,  2  Cor.  x-  2-3 
Ite  wasnow  .n  d*i^erto  be  pnlScd  in  pieces  by  thistun.uU 
rnd  (.J  being  maue  a  lacrificexo  the  fury  of  the  rabble  :  But 
•^od  %vHtj  never  wants  w;,y,;and  means  for  the  Icafon.ble 
<uccour  and  reFefof  his  fairhfnl  lervants,  inan  unexpe«td 
«:inn£r,.and  by  untiioi.gJii  x>f  meaiis,    reJcued  the  .prltle 


5o£» 


from  the  jjws  of  de.ith  and  danger,  as  ihe  next  vcrfcs  in- 
form us 

3^5  And  as  tliey  went  about  to  kill  him,  (idin:;s 
came  unto  the  chiif  capfain  of  the  b.in'l,  that  all 
Jerufalem  was  in  an  upro.ir;  32  Whoiinmediat  :!y 
took  follicrs  and  centurions,  and  ran  down  unto 
them.  And  when  they  law  the  chief  captain  and 
the  foldiers,  they  left  be.itin^of  Paul.  33  Then  the 
chief  Captain  came  nenr  and  took  him,  and  com- 
manded him  to  be  bound  with  two  cliams  ;  and  dc- 
i:  anded  who  he  wa.i,  and  what  ho  had  done,  o.-i 
And  fome  cried  one  thing,  and  fpine  another,  amonj 
the  multitude;:  y\.nd  when  he  could  not  know  the 
certainty  for  the  tumult,  he-commanded  him  to  be 
carried  into  the  callle-  35  And  when  he  came 
upon  the  flairs  fo  it  was  that  he  was  borne  of  the 
foldiers.  for  the  violence  of  the  people.  06  For  the, 
iTiultitude  of  the  people  followed  after,  cryin",  Away 
•with  him. 

A''7/f  here,  j.  How  the  great^nclpracion';  Gnd  provideth 
fe.ifonable  relciies  for  his  ptrlecuted  and  peipltxed  faints 
and  fervants;  lilenihey  -went  ubctit  ti  kit  Paul,  God  raife^ 
him  no  a  deliverer.  c.The  untxp»a«d  ii.flriiinent  cfthe 
apo!tl<.'s  deliverance,  and  that  was  sn  heathen  govemcr^ 
TlieRoirans  never  dutft  truft  fnch  vtill  multitudes  at 
Jewiih  feftivals  svithont  a  flrong  gnrrifon  to  be  a  iheck 
upon  thenv;  accordingly,  the  governor,  having  t'dingsof 
il1«  tumult,  brings  down  a  band  of  lohiiers  to  fee  the  ptsce 
kiept,  he  rcfcues  the  injured  apofile  out  of  their  hand.s  com- 
mands him  to  be  brtind  with  two  chains,  as  Ag,<bus  hsd 
foretold,  and  the  foldiert  bear  him  up  iu  their  arms  frofn 
the  violence  of  the  people.  Hence  we  Uum,  i.  Thatabi<i 
government,  even  a  he-then  government,  isberierihaa 
anarchy.  Under  a  tyrannical  goyernmt nt,  ninny  mr.y  bu" 
uheafy,but  under  popi.br  r;:ge  DOi.e  can  be  lorg  at  rt(t. 
2.  1  hat  heathens  are  cfientiiiics  the  protectors  ofchriltians 
againU  the  blind  mge  oi  ihofe  that  proftis  to  worfliip  the 
fame  God.  St,  P.iul  and  ihefc  unbelieving  Jews  wor- 
/h'pptd  the  fame  Gcul,  and  yet  the  heathen  foldiers  v.ere 
fain  by  force  to  carry  and  gua'rd  the  apr itlc  from  the  fury 
of  the  blotdy  ur>he!ieviog  Jews.  Thus  God  raifeth  up 
what  inflrument  hf  plealeih  to  fubfcr-.'e  his  own  gracious 
ends  and  defigns  in  the  prefervaiion  of  his  people.  Tt.e 
barbarous  heaihen  (oldiers  piwed  St.  P.mi  and  Iceep  him 
from  bving  tern  in  ptci.es  by  t]  eJ.-vK  s,<a  ho  worflilpptd  the 
fame  God  with  him. 

37  And  as  Paul  was  to  be  led  into  the  caflle.  he 
faidunto  the  chief  captain,  Mayjfpeak  unto  thee  ? 
Whofaid,  Ganft  thou  (>)eak  Greek!  38  Ait  not 
tUou  that  Egyptian  that  before  thefe  da)s  madell 
an  uproar,  and  leddeft  out  into  the  vvildern.'rs  four 
thou  land  mm  that  were  murihei-er:.-  ?  og  But  Paul 
faid,  1  am  a  man  which  am  a  Jew  ofTadus,  a  citv 
m  Ciiicia,  a  citizen  in  no  mean  city  :  and  I  befcccJi 
thee,  fuller  me  10  fptak  unto  iLc'pc<plc.  .jo  And 

wne.i 


5'3 


The.       ACTS. 


ClJAP  XXI*. 


M'hcn  he  had  j;ivcn  hiin  lictnc.-',  P-iul  flood  on  the 
Hairs,  and  Krckoiicd,  with  the  luuJ  unto  thcpcoplc: 
and  when  there  was  made  a  great  filencc,  lie  fpake 
unto  ihc-m  in  the  Hebrew'  tongue,  Hiying, 

rhfrrvc  h.-re,    I.  Tlic  jiiHice  vvhirh  the  cliief  captnin, 
tliouph    an  luathrn  fulilier,  drd  St.    PaiSl:     He    demands 
ivint  he  hid  time   liefrrc   he    puniflies  liiii>;   an    h<-aihen 
would  hc;ir  the  canfe,  before  he  condemns  the  perfon  ;   a 
ivece  of  juftice  which  the  l.tw  of  nature  recftiires  and  ob- 
]io«  ta.     2.   The  unjuft.fufpicion  which  the  chief  captain 
bad  of  Sr,  P^iol's  beinjT  a.very   bad  man.      /frt  not  thou 
the  Kfryptian  thot    madcj}  an   upro'ir,  and  lfdd,-ft    out  four 
thoufiind  mrn  that  v.<cre  murder,  rj  ?  Here  St.  Paul,  without 
caule.  u   (ufpcc=ced  for  a  rebel,  a  fediicer  and  a  ninrdcrer, 
■by  tlif  chief  captain.      It  is    not  in  the  power  of  the  moft 
unfpotted  innocency.  toproteftfroni  jeahjufy  and  fufpicion 
from  cf  nfure  and  calnmnv.  from  llander  and  falfe  sccufa.. 
tion.  Th«  peact-ablc:  apoftlc  is  fofpeacd  for  a  turbulent  ia- 
cendi.iry  ;  /Irt  nnt  ihvi  the  F.oypt'uw  that  madejl  an  uproar? 
■^.  The  juiKiind  neceirary  apolojry  Paul  makes  for  hinjifelf, 
'I  am  a  Jexo  ifTa^jut,  a  citizen  cf  no  mean  city.     Wliere 
mte,  I.  He  defcrihes  his  oneinal ;      I  am  a  Jew,  not  that 
wicked  Kpypiian  which  yon  rufpcfted  me  to  be;    but  a  Jiw 
of  religions  and  noble   e-xtrai^lion.     Learn,    That    to   be 
dfftendrd  from  relijrious  and  noble  anceflors  is  a  defira- 
ble  pr.ivil^'gp.  and  fingulnr  prero^rative.     St    Paul   was  a 
Jew.  delcended  from'  Abraliam,  Ifaac,  and  Jacob,  and  the 
holy  patriarchs.  2,  HedeCcribes  the  country  where  he  was 
born;   he  was  born  in  Cilicia,  a  rich  and  fruitful  country 
in  Ada.     Lrarn  xhcnte.  That  to  be  horn  in  a   rich   and 
fruMlulcounirvfifgndlv  and  relif;iouO 's  a  very  confidera- 
blf  f/ VDur  and  privilege  ;   it  wa-  not  blind  chance  and  for- 
tune, but  a  wife  and  merciful    providence  of  God,  which 
appointed  i*oihihe  place  of  our  births  and  detc.rmineth  the 
bounds  of  our  habitation.    What  mercy  is  it  that  we  were 
born,  not  in  Spain,  npt  in  Turkey,  not  in  a  land  of  dark- 
r.efs,  but  in  .i  valley  of  viilon  I   If  the  Spaniards  have   the 
gold;n  mines,  we  iinve  the  golden    treai'ures  of  the  fcrip- 
fures  more  /-)  he  dejwtd  than  gold,  yen  than  much  fine  gdd. 
Pf.tl.  x'x.     3.   He  dsfcribes  nor  only  his  country,  but  his 
native  city,  and  the  dignity  of  it  :   lie  was  born  in  Tarrm, 
n  ci:izen  '.fm  ir.:an  city,   it  being  the    metropolis  or  chief 
city  of  all  Ciiicia;  in  this  famous  city  was  the  apoftle  born. 
Koie  hesice,  That  to  be  born  in  a  noble,  free,  and  famous 
ritv,  efpecially  if  religious,  is  a  defirablc  favour  and  privi- 
lege.      St.  P.-'ul  was  born  in  the  noble  city  of  Tarfus  ;  But 
liow  could  he  then  Uv    as  he  did,  A6ls   xxii.   that  he  was 
a  Ronvm?      //«/".  So  he  was  ;  but  not  by    birth,    but   by 
immunity  and  privilege.     Tarfus  w:is    invefted  wiih   the 
Roman  privileges,   and   made  free  of  Rome  by  M.  An- 
tonun  :   Thus  Paul  was  lice  born,  and  declared  that  they 
ought  not  to  fcourge  a  Homsn  citizen.     A^/i?  l.iftly,  That 
(bough  the  forcmen-.i'medpiivilrges  are  crnfideraMe  privi- 
kges,  nainely,  to  be  dcfrendcd  from    nobh.;  arceftors   to. 
be  born  in  a  famous  country,  and  in  a   free   citv,    p3)T..get 
of  divine  providence  not  to  be  overlooked  or  difregarded, 
bnt  very' highly  valued,  and  th  mkfully  acknowledged:  yet 
inufl  it  b»  rcmernbe'rcd,  thatall  thcfearebut  outwardand 
tempore!  privileges,  commcn  to  the  werft,    as  well  as  the 


beft  of  men  ;  fuch  privileges  a£  a  man  may  enjoy,  and  yet 
be  under  the  wrath  of  God,  and  the  guilt  if  etcntal 
.lamnaiion.  Let  us  labour  to  be  nobly  minded,  as  -ncU 
as  noblv  ddccnded  :  By  regeneration  born  from  abi.ve, 
oiherwife  we  are  low  born,  mean  Ivrn.  be  our  partius 
never  fo  high.  Thui  the  chaptercontludcs  with  an  ac- 
count  of  the  apolUe's  eminent  prefcrvation  in  a  time  of 
imminent  danger  ;  w  hen  .hkely  to  have  been  torn  in  pieces 
by  the  riotr.u;  rabble,  Go<\  llirs  up  the  chief  captam,  an 
heathen,  belongmg  to  the  bloody  trade  of  war,  10  refcue 
opprefled  innocency  ;  and  the  guard  of  foldiecs,  who  had 
no  manner  of  alfeaion  for  P.uil,  God  fets  as  a  life  guard 
about  bis  perfon,  they  bear  him  upon  their  arms,  gtvchui) 
liberty  JO  Ipeak  for  himlelf;  and  h^  apology,  or  deftnhtiv* 
plea,  we  have  recorded  in  the  following  chapter. 


G  H  A  P;     XXII. 

In  the  chfecflhe  foregoing  chapter,  zue  have  the  apojlk 
craving  leave  of  the  chief  captain  to  [peak  unto  tile 
people,  they  having  made  a  violent  ajjault  upon'  him, 
and  aUempted  to  take  away  Us  Ufe.  Liherty  of  fpcech 
heimr  granted  him,  he /lands  upon  the  fairs,  near  thi 
gate  of  the  cafle,  in  which  he  was  a  pnfontr ,  makes 
afign  to  the  people  to  hold  their  peace,  ami  when  they  ■ 
gave  cuiiaKe,  in  the  Hebrew   tongue,   he  thus /peaks: 

MEN,  brethren,  and  fathers,  hearye  my  defence 
which- 1  make  now  unto  yjsti.  2  (And  when 
they  heard  that  he  fpake  in  the  Hebixw  tongiie  to 
them,  they  kept  the  more  filence;  and  he  faith.) 
3  I  am  veril5'  a  man  which  am  a  Jcv/,  born  in 
Tarfus  a  city  of  Cilicia,  yet  brought  up  in  this  city 
at  the  feet  of  GamalieL  and  taught  according  to  the 
peifeft  manner  of  the  law  of  the  fathers,  and  was 
zealous  toward.s  God,  as  ye  are  at  this  day.  4  And 
I  perfecuted  this  w.iy  unto  the  deaili.^bitidinT  and 
delivering  into  prifons  both  men  and  women.  5 
As  alfothe  highpriefts  doth  bear  me  witnefs,  and 
all  the  eflate  of  the  elders:  fiom  whom  alfo  I  re- 
ceived letters  unto  the  brethren,  and  went  to  Da- 
mafcus,  to  bring  them  which  were  there  bound 
unto  Jcru(alcm,for  to  be  puniflied. 

Here  begins  the  apoRie's  apology,  or  defenfitive  plea, 
which  he  makes  for  himfelf  before  the  people  at  Jerufalem 
who,  in  the  foregoing  chapter,  had  fo  injunoully  treated 
him  :  In  w  hich  apologetical  narration,  we  have  the fe  par- 
ticulars  obfervable.  Firft  ohferve,  With  what  lenity  and 
mildncfs  he  befpeaks  his  cruel  and  peftilent  perfecutors  the 
people  of  the  Jews  ;  be  acccHs  them  with  titles  ot  relpeft 
and  honour  :  Men. brethren,  and  fathers,  not  with  oppro- 
bious  inveftives  :  he  doth  not  render  evil  lor  ev.l.orrail- 
inu  for  reviling  ;  he  had  not  fo  learned  Chrilt,  he  knew 
bow  to  fuller  reproach  for  thegofpel  ;buc  toperfecute  his 
perfecutors  with  hard  names  aod  characlrrs  of  reprrnch, 
was  a  piece  of  leal  which  St.  Paul  and  the  holy  luffirers 
-    '^  of 


CiiXP.  xxn^ 


The 


T    S. 


Sii 


•f  thofe  times,  were  little  acqUAinted  with.  2.  How  the 
apoftle  infimutcs  hiiiiTelf  into  his  au.litors,  thit  fu  he  n)ight 
gain  their  attention  to  what  was  fpokcn  ;  /ikri,  brethren, 
And  fathers,  hear  ye  I  pray,  my  defence  which  I  make  unto 
you:  There  is  a  lawful  and  pious  inlinuation  for  gaining 
the  attention  ofour  auditors,  which  the  ininiftcrs  of  Chrilt 
may  and  ought  tomakeufe  of,  as  tlie  workman  that  would 
drive  his  nail,  dips  it  in  oil.  We  gain  our  auditors  atten- 
tion by  our  courteous  and  loving  coinpellations  ;  Men, 
brethren,  and  fathers,  hearken.  3.  The  apology  or  plea 
iifelf,  in  which  he  fets  before  them,  i.  His  extra<5lion, 
1  am  a  Jew,  b<:rninTiirfus  :  2.  His  edoc.-tion,  brought 
up  at  the  feet  of  Gamaliel :  3.  Ills  \noMYion,  He  was 
zealws  tij'jjards  Cod .•  That  is,  he  was  one  of  that  fed 
among  the  Jews  which  were  called  Zealots,  and  were 
ftrift  and  exa<fl  in  the  obfervation  of  the  law,  a  bitter 
enemy  of  Chriftianiiy,  and  a  bloody  perfecutor  of  all  that 
owned  ihemfelvcs  the  dilciples  of  Je)us,as  the  highprieft 
very  well  knows,  fay  s  he,//-or7i  v/honi  I  received  a  commifpon 
That  if  1  found  any  of  this -x^j  ay ,  'whether  men  or  women,  I 
flj'tuhl  bring  them  bound  to  Jcrufaleni.  Note,  That  Dauufcus 
was  five  ci-  (ix  days  journey  from  Jerufalem;  yet  Paul, 
when  a  perfecutor,  ititks  not  .-it  it ;  but  fpurs  on  through 
fire  and  water  to  ghit  his  malice  and  revenge  on  the  poor 
members  of  Jefus  Chrift.  Learn  thence, That  perfecutors 
will  fpare  neither  piirle  nor  pains,  they  svill  (lick  andrtopat 
nothing,  though  never  fo  toilfome  and  hazardous,  fothey 
may  but  latisfy  their  revenge  upon  the  poor  difciples  of 
Jefus  Chrill :  ver.  4.  /  pcrjecuted  this  viiiy  ur.to  the  death,  &c 

6  And  it  came  to  pafs,  thst  as  1  made  my  journey 
and  was  come  nigh  unto  Damafcus  about  noon,fud- 
denly  there  fhone  from  heaven  a  great  light  round 
about  me.  7  And  I  fell  unto  the  ground,  and  heard 
a  voice  faying  unto  me,  Saul,  Saul,  why  perfeculefl 
thou  me  ?  8  And  1  anfwered,  Who  art  thou  Lord? 
And  he  faid  unto  me,  I  am  Jefus  of  Nazareth,  whom 
thou  perfccuteft.  g  And  they  that  were  with  me 
faw  indeed  the  light,  and  were  afraid;  but  they  heard 
not  the  voice  of  him  that  fpake  to  me. 

Our  apoftle  having  related  what  he  was  before  hiscon- 
verfion,  in  the  foregoing  verfes,  inthefe  and  the  following 
verfes  he  dsclares  ilie  manner  of  his  converfion  ;  namely, 
That,  when  he  was  travelling  to  Damafcus  to  purfue 
his  psfecuting  defign,  a  great  light  fljined  round  about 
him,  upon  which  he  fell  to  the  ground,  and  heard  thcfe 
words  articulately  fpoken  to  him,  Saul,  Saul,  -why  perfe- 
Cutefi  thou  nte?  Where  ohferve.  That  Chrift  takes  the  op- 
pcfition  made  agjinft  his  gofpel,  and  the perfecu lion  carried 
on  againft  his  members,  as  done  unto  himfelf,  it  being 
againlt  his  friends,  his  caufe  and  intereft  :  As  the  honour 
done  unto  the  head,  redounds  unto  the  members,  fo  the 
wrongs  and  injuries  offered  unto  the  members,  are  refented 
by  the  head  :  Chrift  fnid  not  thus, (when  upon  earth]  unto 
his  murderers  Why  bind  ye  me  ?  Why  buffet  ye  me  .•»  Why 
fcourge  yeme,  and  crucify  me  P  But  nov/when  his  members 
fuffered,  he  cries  out  from  heaven,  Saul,  Saul,  why  per/e- 
cuir/i  thou  me?  Lord,  thou  art  more  tender  of  thy  bi'dy 
mylUcal,  than  thou  waft  of  thy  body  natural;  wore  fenfible 


of  thy  members  fufTerliigs,  thin  of  thy  own.  Clfri-ue  nexr. 
How  ready  the  apoftle  was  to  underilar.d  ar.d  know,  ami 
how  delirous  to  execute  and  do  the  will  t,f  Cod.  IVit 
art  thou,  Lord  ?  and  what  wilt  thcu  have  we  /a  do  ?  We 
may  fooner  find  fire  without  hfsr,  th:ni  a  true  to:!vert 
without  operative  grace.  Farihcr,Cbrill'b-  anfwer  to  I'jul's 
inqmry.  Who  art  thou,  Lords'  fays  P«ul  :  J  am  'j<fi:s  of 
Nazareth,  whom  thou  ferftcutf(i,{^\\.\\  Chrift.  Where  tioti. 
That  contemned,  though  not  contemptible  nr.:ne,  'jffusof 
Nar.oreth,  is  owned  by  Chrift  from  heaven.  Mark,  He  faid 
not,  I  am  Jefus  the  Son  of  God,  I  am  Jefus  the  heir  of 
the  world,  and  Lord  overHll ;  but  jefus  of  N.izureth  ;  he 
gioric-d  in  that  reproach  which  his  enemies  caft  upon  him, 
Jtfus  of  Nazareth  ;  he  owned  liis  name  from  heaven,  to 
teach  his  niembers  not  to  bea/h  iraed  of  it  wl;cn  reproached 
by  it  here  on  cartl;.  Laftly,Tbe  witneSes  of  i'aul's  con- 
verllon,  The  m:n  were  with  him  who  favi  Ike  light,  but 
heard  not  the  voice.  It  is  very  probable  that  he  had  a  con- 
fiderable  number  of  ofScers  with  him,  to  bring  both  men 
and  women  that  profefl'ed  cliriftianity  hound  to  Jeruf.ilem. 
Thefe  faw  the  light  ftiining, and  heardacoiifuied  noife  like 
thunder,  but  they  beard  not  the  nniculate,  much  lei's  the 
eiHcacious  voice  of  Chrift,  which  (pake  fo  convincingly  to 
his  foul.  Lord,  how  many  are  there  v.  ho  cmiie  uinicr  the 
preaching  of  the  gofpel,  that,  with  Paul's  companions, 
hear  only  a  confufed  noife,  an  empty  found?  ihey  do  not 
hear  the  efficacious  voice  of  Chrift,  fpeaking  to  their  hearts 
with  a  ftronjT  hand,  and  fo  remain  ihut  up  under  ihe 
powerof  unbelief. 

le  And  I  faid.  What  fhall  I  do  Lord  ?  And  the 
Lord  faid  unto  me,  Arife,  and  go  into  Damafcus; 
and  there  it  fl}allbe  told  thee  of  all  things  which  are 
apointedfor  thee  to  do.  11  And  when  I  could 
not  fee  for  the  glory  of  that  light  being  led  by  the 
hand  of  them  that  were  with  me,  I  came  into  Da- 
mafcus. 12  And  one  Ananias,  a  de\-out  man  ac- 
cording to  the  law,  having  a  good  report  of  all  the 
Jews  which  dwelt  ^/!e?r,  13  Came  unto  me,  and 
ftood,  and  faid  unto  me.  Brother  Saul,  receive  thy 
fight.      And  the  fame  hour  I  looked  up  upon  him. 

14  And  he  faid.  The  God  of  ourfathers  hath  chofen 
thee,  that  thou  Ihouldeflknow  his  will,  and  fee  that 
jufl  One,  and  Ihouldefl  hear  the  voice  of  his  mouth. 

15  For  thou  (halt  be  as  his  witnefs  unto  all  men  of 
what  thou  haft  fcen  and  heard.  16  And  now  why 
tarriefl  thou  ?  arife  and  be  baptized,  and  wafh  away 
thy  fins,  calling  on  the  name  of  the  Lord. 

Here  note,  1.  That  although  Chrift  converted  Paul  iiim- 
felf,  yet  Ananias  as  his  minirter  muft  inftruift  him  ;  by 
Chrift  isgra'c  infufetl.but  by  his  miniftersincreafed.  Surii 
an  honour  doth  Chrift  put  upon  the  niinifters  of  the  gof- 
pel, that  he  makes  ufe  of  iheir  cnderivoiirs  (ordinarily) 
both  for  the  produc^tion  and  augmentation  of  grace  in  the 
hearts  of  his  people.  O  the  necellity  and  ufefulntfs  of  a 
Itandingminillry!  Jt  isafingular  favour  to  have  the  mind  of 
God  made  known  to  us  by  men  like  unto  ourfelves:    Aiid 

■beboU 


TllG 


ACTS 


Chap.  xw. 


b'-tiol  i  the  honour  which  Cod  puti  u\>on  his  niinifters,  in 
'i;  -^^f  thorn  a*  cundiiit-pipesfopcouvfyiii^r  thewatcr  oflife 
i!:it.)  tn,  whi.h  is  not  orilitinrlly  cuniimin'catcil  ijiinic- 
(li^jttly  fro'n  hiiulVlf  nor  immediately  received  by  u;- !  2. 
Th«-  tide  jjiveii  by  Ananias  to  Saijl,  Drc'her  Saul.  They 
were  now  brethren  by  faiih  and  profeflion,  owning  the 
Gml,  united  to  the  f.inie  Saviour,  animated  by  the  ianw 
Ipifit,  encoura'jfed  i>y  the  fame  promifes,  partakers  of  the 
fVme  hope,  and  heirs  of  the  fjnie  jjlory  :  As  ihe  fcripture 
pe.iks  of  abroihcr-hood  betwixt  Chrii^  and  belie^-trs,  f/f 
is  n'jt  ajhamedin  coll  them  brethren ;  fo  it  fpeahr  of  a  broiher- 
liood  betwixt  believers  tiiemfelves,  Lnet''e  lirothrrhood ; 
that  is,  the  whole  fraternity  ofthrifHan?,  whoare  Srt«^7<;ne 
Chrijfi  conplttt'inat'i  r  Cemented  by  the  blood  of  Chriit,  and 
united  by  the  bond  of  love.  3.  Ananias  acquaints  Saul 
with  the  fpecial  favonrs  which  God  intended  for  him ;  the 
Gid  rf  our  fathers  kaih  ch'jfen  thee,  or  tal;en  thee  by  the 
hand,  as  the  word  Signifies,  that  thou  fhouldft  know  his 
will,  and  fee  that  jufi  On/-,  (fo  he  calls  the  bltfTed  Jefus) 
to  convince  them  of  their  fin  in  putting  him  to  death  : 
yfnd  be  a  wi'nffs  unto  all  men  ofxvhnt  thou  hiifi  feen  av.dheard. 
The  work  of  the  minilters  of  the  gofpel  is  now  to  witnefs 
for,  hereafter  to  witnefs  againft;  now  they  ivitnefsforGod 
and  his  truth,  and  perfuade  finners  to  believe  it;  hereafter 
rhtry  will  witnefs  ajrainft  finners  for  not  believing  and  obey- 
ing the  irutli  of  God.  Lord,  what  a  fad  confideration  is 
this,  that  the  inirfiders  of  Chrift  mwft  be  brought  in  as 
tfifnefTes  againllthc  fouls  of  their  neighbours  and  friends, 
aOii  be' f'. reed  to  teflifj'  to  their  faces  fortheir  condenTna- 
tion  !  Ah,  Lord,  with  what  a  heart  niuft  a  poor  niinifter 
fliidy,  when  be  cofifidererh,  that  every  fermon  that  he 
preaches  nuift  be  brought  in  fur  a  witnefs,  againft  many,  if- 
not  mofl  of  his  hearers?  Doubtlefs.  this  Tad;  refledion 
ro:tkes  very  faithful, minifters  of  Chrill  ftudy  hard,  pray 
hard,  intreat  hard,  beearrieft  and  inftant  infeafonandom 
offeafon,  that  they  may  not  be  contetnners  of  their  people's 
fouls.  4.  The  advice  which  Ananias  gave  to  this  new 
convert  to  take  upon  him  tiie  badge  of  chriftianiiy,  towit, 
bjptifm  ;  ^rife  and  be  baptized,  und -Jiajh  away  thy  fins. 
Here  note,,  That,  fagraments.  *re  not  empty,,  infigniticant 
ligns;  but  God  by  his  grace  and  blelTing  renders.his  own 
ordinances  effeftual  for  thofe-great  ends  tor  which  his  wif- 
dom  has  appointed  them;  he  baptized,  and lonff  away  thy 
fins ;  As  water  clcanfeih  the  boily,  fo  tiie  blond  of  Chiiit 
lijrnified  by  water,  walhes  away  the  guilt  of  the  foul. 
Where  the  faith,  together  with  the  prcfeflipn  of  it  by 
Irtptifm^  there  is,  falvation  proaiifcd,  Mark  xvi-  6.  He  that 
btruveth  arJcis  baptized,  f.'all  be  fayed. 

17  And  lit  Ci^ii5)e.tp  pais,  that  vybcp  I  w,as  come 
again  to  JerurjJejn,eyc^  while  I  prayed  iii,  the  tem- 
ple, I  was  is  a  tran.cc  :  18  And  law  him  faying 
unto  me,  Malc,c  h,illo,  and  get  thee  quickly  out  of 
Jerafilom  :  foj  they  will  not  receive  thy  tcftimony 
concerning  tijc.  19,  And  I  laid,  Lord,  they  know 
that  I  itnprUoncdandbe«^ti.n  every  fyna,^ogue  them 
that  believed  on  thee.  20  And  when  tlie  bloodof 
thy  iTisrtyr  Stephen  wasihcd,  I  alio  was  ftanding 
by,  and  canfentinff  unto  hi*  death,  and,  kept  the 


raiment  of  them  tlut  flew  him.  Ki  And  he  faifl 
unto  nic,  Depart:  fori  will  fend  thee  far  hence 
unto  the  Gentiles, 

St.  Paul  having  thusdeclared  to  the  Jews  his  wonderful- 
tuanncr  of  converfion,  proceeds  next  lo  ncqiiaini  them, 
how  dcfirous  he  was  to  have  |>reached  to  the  jews  rather 
4han  to  the  Gentiles,  if  the  will  of  God  had  feep  fir;  but 
it  proved  oihcrv/ife;  for,  as  he  was  praying  in  ihet<n>plo 
■he  had  a  vifion,  in  which  he  watcommat^ded  to  haftenout 
of  the  city  ;  becaufe  his  f'.  riner  zeal  in  oppofing  the  gofpel 
woijld  hinder  his  prefentpreachingof  it  from  being  tuccef* 
ful  :  Againft  this  he  huniWy  argued,  that  his  former  zical 
againft  chriftianity  might,  Jie  hoped  be  an  argument  t(» 
perfuade  tlie  Jews  his  countrymeti  toembrace  chriftianUy. 
But  this  argument  did  not  prevail  for  hisftaying  at  Jeru- 
f.tlem  ;  but  he  was  commanded  to  depart  from  thence  to 
preach  the  gofpel  to  the  defpifed  Gentiles  who  had  not 
furh  ftrong  eN-cf ptions  againft  him,  but  would  with  nu>r© 
readinefs  embrace  his  doftpine.  Z.f^/-M  hence,  i.  That 
carnal  reafoninjrs  are  very  apt  loarifc  In  theheart  ot  Ood's 
own  fervants,  and  cau ft*  them  to  objeft  fomething  againft; 
their  obedicnct^to  the  divine  coinniands:  Here  the  apoftle 
ohjedls,  that  according  to- his  reafon  he  faw  greater  proba- 
bility of  doing  good  bv  his  miniftry  among  the  Jews,  than 
of  him,  as  Ananias  was ;  but  Chrift  repeats  his  command, 
Depart ,  and  get  thee  henre.  for  I  -will  fend  tine  to  the  Ger>> 
tiles.  And  now  the  apoftle  doth  no  longer  difpute  buc 
dilpatch.  This  teaches  us,  2.  To  lay  by  all  our  carnal'- 
reafonings  and  vain  pietencesjwhen  oncetlie  ta\\  and  com.. 
n>and  of  God  is  clear,  and  no  longer  cavij,  but  comply  ; 
no  longer  object,  but  inftantlyobey,  ^Ve  may  fafcly  fol- 
low God  blindfold,  when  once  we  hive  afinrance  that  hf 
goes  before U5,  obey  every  coinin,ai)d  without  heficatio,;! 
or  limitation, 

2  3  And  they  g«ive  him  audience  unto  this  word, 
and  then  lifted  up  iheir  voices,  and  faid.  Away  with 
fuch  ^fellow  from  tlie  earth ;  for  it  is  not  fit  that  he 
ftjould  live.  23  And  a.s  they  cried  out,  and  call  off 
their  clothes,  and  threw  dull  into  the  air,  24  Tlie 
chief  captaiii  commanded  him  to  be  brought  into 
the  caflle,  and  bade  that  he  ftiould  be  examined  by 
fcouryirt.qthat  he  might  know  wherefore  they  cried 
fo  againft  him.  25  ?  And  as  they  bound  him  with 
thongs  Paul  faid  unto  the  centurion  that  flood  by, 
Is  itlawful  foryoutofcouri^eaman  thatisaRoraaa 
anduncondemned  ?  '^26  When  the  centurion  heard 
that,  he  went  and  told  the  chief  captain,  faying 
Take  heed  what  thou  doeft :  for  this  man  is  a  Ro- 
man. 27  Then  the  chief  captain  came,  and  faid 
unto  him,  Tell  me,  art  ihou  a  Romarj?  He  faid 
Yea.  28  And  the  chief  captain  anfwered,  With  a 
great  fum  obtained  I  this  freedom.  And  Paul  faid 
But  I  was/ixe  lx>rn,  29  Then  ftrai^htway  they 
departed  froin  him,  which  fhould  have  examined 
hini:  and  thq  chief  captaiij  alfo  was  afraid  after  he 

knew 


Chap.  xxnt. 


The      A     C     T     S. 


513 


knew  that  he  xvns  a  Roman,  and  becaufc  he  had 
bound  him  :  30  On  the  morro\v-,  becaufc  he  would 
have  known  the  certainty  wherefore  he  was  accufcd 
of  the  Jews,  he  loofed  him  from  his  bonds,  and 
commanded  the  chief  priefts  and  all  their  council 
to  appear,  and  brought  Paul  down  and  fet  him 
before  them. 

Nofe  here,  I.  With  what  patience  the  Jews   heard  the 
apoftle's  dlfcoiirfc,  until  he  made  mention  of  the  Gtntiles, 
and  that  hcwa*  appointed  to  preach  to  them  ;  Ujxili  whici: 
tliey  brake  forth   into  fury  and  palTion,  and  cxpreflcd  their 
ftiry  by  throwing  dufl:  into   the  air,   and  carting   off  their 
clothes,  as  if  they  woidd  prt-fently   ftone   him,  whom  they 
l'"^kcd  upon  as  the  word  of  villains,  and  unworthy  to  live  : 
Where  we  may  remark  at  once,  both  what  a  vile  opinion 
the  Jews  had  of  the  Gentil.-s,   \vho>n  they  called    and   ac- 
counted dogs ;  and  what  an  high  eftccm  they  had  of  thcm- 
felvcs,  and  a  proud  ccncci;  of  their  own  defcrvines,  as    if 
the  favours  of  heaven  belonged  to  none  but  thenifelvcs,  wiio 
yet  trampled  upon  them,  when  they  were  tendered  to  them. 
2.  What  a  vile  efieem  thefc  wicked  Jews  had  of  the  holy 
and  innocent  apoftle,  who  defired  above  all  tlvngs  to  preach 
the  glad  tidings  of  the  gofpel   to  them,    and   longed  moft 
affeflionately  for  the  converfion   and    falvation    of  them: 
They  account  him  the  greateft  villain  upon  earth,  and  iin- 
■worthy  to  live  upon  it :   But  the  good  man  had  learnt   faiid 
let  all  the  faithful  ininiftcrs  of  Chrill  learn  it  after  himj    to 
t.ike  pleafiirc  in    reproaches,  in  pcrfeciitions,  in  neceflitics 
and  diftrefTes  for  ChriiVs  fake  :    Auj.iy  with  fuch  a  fellow, 
frim  the  enrtli,  it  is  not   meet  that   he  Jh'iiild  live.       3.   The 
pious  prudence  and  innocent  policy  which  the   apofllc  ufcs 
for  his   own    prefervation  ;  wlien  they   were  about  to  bind 
him  to  a  pod,  in  order  to  the  fcourgiug  of  him,  the  apoltle 
declares  himfelf  a  free  denizen  of  liomc,  by   bein;;-  born  in 
one  of  the   cities   which  the  Roman    emperor    had    made 
iree;  accordingly  St.  Paul  pleads  for  himfelf  the  privilege 
of  a  Roman  ciiizen,  who  neither  ought  to   be  bound   nor 
beaten.     Though  we  inay  net  render  evil  for  evil,  vet  we 
may  right  ourfelvcs  by  all  lawful  means.      Chrill:  allows  as 
much  of  the  fcrpcnt  as  the  dove,  in  liis   fervanis,   prt.vided 
thefub'lefy  of  the  owe  do;h  not  deftroy    the    fimplicity  of 
the  other:  The  head  of  the  ferpent,  and  the  heart   of  the 
d've,  do  beft  together  ;  for  as  policy  without   piety    is   too 
fiibile  to  be  t;ood,  fo  piety  without  policy  is  too  limplc  to  be 
fjfe.       4.  How   the  chief  captain    feaiing   he   had    done 
more  than  he  could  anfwcr,  becaufc  it  was   death  for  any 
one  in  authority  to  violate  the  Roman  privileges  ;  therefore 
more  out  of  fear  than  love,  or  more  out  of  "love   to  him- 
felt  than  the  apoflie,  he  Kwfes  St.  Paul's   bonds.     Thence 
noie,    Ihat  wh(5i  at  any  time  the  perfccutors  of  the    faints 
do  d-fiff  from  thtir  bloody  purpofes,  it  is  not   out  of  Icve 
10  them,  but  love  to  themfdves.      Laflly,    The  faints  de- 
liverances from  afflidion  and  perfecution  wliilll  on  this  fide 
n-^-aven,  are  not  tot;;!  or  final,    but  momentary  and  partial. 
The  apoilie  was  delivered  from   his  chains,    not    from  his 
confine  fifrnt;  though  unbound,  not  fet  at  liberty:    Next 
day  u  c  find  him  b-fore  the  creat  council  or  fanhcdrim,  and 
frefh  bonds  and  affliaions  abide    him.      Litiie  reft  is  to  be 
expeiled  by  the  ineinbers,  and  lefs  red  by  the   faithlul  ir.i- 


niflcrsofJefusChrift  in  this  world.  BleOcd  be  God  for 
the  believing  hopes  of  an  eternal  rcfl  ;  where  the  fury  of 
the  perfccntor,  the  injuries  of  the  cpprcfTer  flial!  ccafe  for 
ever;  where  no  fin  (hall  afFcft  us,  no  forrow  affiit^  i;.c,  i,„ 
danger  affright  us  ;  but  we  fnail  be  pcrfedlly  like  unto  Grd. 
as  well  in  purity  as  imnicrtality.  In  the  mean  time,  n.ay 
we,  the  ininillers  ofGod,  who  are  fet  for  the  defence  c'f 
the  gofpel,  bear  the  burden  and  heat  of  the  day,  with 
patience  and  courage,  rcfohition  and  conflancy  ;  rray  M-e 
gird  up  the  loins  of  our  ir.inds,  not  accoiinti:!'^  eiil.er  cur 
labours  or  otir  lives  dear  unM  us,  fo  wc  mav  linilh  curccurf- 
with  joy,  and  fidhl  the  mirjldry  which  we  h-ve  received  of 
the  Lord,  glorying  in  our  reproaches  for  well  doini.';  yea, 
though  we  be  accounted  the  hhh  of  the  world,  and'thecff- 
fcourin<jof  all  things:  For  when  li.e  chief  lliepherd  lliail 
appear,  we  (hall  rtceive  a  crown  of  glory,  which  fadeth 
not  away. 

CHAP.     XXIII. 

In  Ihh  chapter  we  find  St.  Paul  Icf^re  tkf  JaiiJ-.cdikn, 
or  great  council  at  Jerujakui,  prffrjfwg  his  ou^ 
innoccncy:  ^  but  injlead  of  Jetting  htm  at  liberty,  the 
Jew%  ccmfpire  his  d'f  ruff  ion,  but  the  prcx'idnice  nf 
God  intn-pofs  for  his  deliverance,  as  th  $  chipter  fully 
informs  us. 

AND  Paul  earneftly  beholdinsfthe council,  faid 
Men  and  brethren,  I  have  lived  in  all  good 
confcience  before  God  until  this  day.  2  Awd  the 
lughpriefl-.  Ananias  commanded  thetn  that  flood 
by  liini  to  fniite  him  on  the  mouth.  3  Then  laid  Paul 
unto  hirn.  God  fhall  frnite  thee,  tJiou  whited  wall: 
for  fittefl  thou  to  jtidi^e  me  after  the  law.  and  com- 
manded nic  to  be  iVnitten  contrary  to  the  law  ?. 

Here  we  have  obfervable  the  apoflle's  fobcr  .ind  in</cnu- 
ous  profefl/on  and  protclhtion,  Ananias's  infolent  and  in- 
jurious injunaion,  St.  Paul's  zealous  anfwer  and  contellj- 
tion.  Note,  I.  The  apo(tie's  fobcr  and  ingenious  iirofelHon 
a)ul  proteflatinn,  ver.  i.  I  lav,  U-ved  in  all  go-J  ^njcievce 
ur.to  this  day;  that  is,  during  his  continuance  in  the  fcwi/h 
rc.igion.  and  fince  his  converfion  to  the  chnfti.'n  rdii^ion, 
he  had  walked  uprightly,  and  according  to  his  knowledi^e) 
and  tke  light  of  his  coidciencc.  But  had  Paul  a  cood 
confcience,  when  he  pcrfecufed  the  Chriflisns?  .inf."  He 
went  according  to  his  confcience  when  he  psrfecutcd  ;  he 
verily  thought  he  did  God  fervice  in  fo  doing,  and  h  was 
not  any  fclfifli  or  finiflcr  end  he  propofcd  to  hin.ftif ;  but 
zeal  tor  his  religion  provnkcd  him  to  perfccution,  Phil  iii 
6.  Concerning  ze.ilpefcuting  the  church:  It  is  ccrtrinly  a 
man's  duty  to  follow  his  onfcir^nce;  but  then,  it  is  as  much 
his  duty  to  inform  his  confcience,  as  it  is  to  follow  it-  / 
h^rw  lived ,!!  all  good  c^fcience  until  this  day.  Here  note 
I  he  apoftle  (els  forth  the  goodn^Ts  ol  his  confcience  thefe 
tour  ways:  (i.)  FromJhe  gr^jd-iefs  of  his  convetfaticn  • 
//•-,o^  lived-  A  good  converfH.iion  is  the  bcft  evidence  of 
a  go_)d  confc/ence.  God  doth  nor  meaf::re  men's  (inceriiy 
by  the  tides  of  their  affcaiotis,  but  by  the  coi.ibut  bent  of 

.  T-  their 


Jli 


The      ACTS. 


CllM'.   XXITT. 


their  rcfoluilcns,  and  the  eencral  coiirfe  arc!  tenor  of  their 
ccnvcrfaiions.  Eveiy  man's  confciencc  is  as  his  life  le. 
(2.)  From  the  gcntiali'y  of  his  care  and  obedience  ;  / 
have  Ik'fd  !n  all  s-'Hd  conj'clf'ce  \  if  it  be  not  a  ccnfcicncc 
all  grccl,  it  is  no  j;Pod  ccnfcicncc  at  all.  lUrcd  had  Jcme 
good  ccnf^ieiicc,  he  did  many  dings  i  but  the  r.prfilc  \vent 
farther,  he  lived  not  in  fon-.e,  but  in  cU  g'.Qii  anjaence. 
(3.)  The  api.ltlc  fets  fcrih  the  gordncfs  of  his  C(  nicitncc 
from  the  integrity  of  it  towards  God  :  I  hcxe  Ihed  tn  uH 
Siclcr-'ifience before  Gci:  Many  a  man's  conll.itncc.p:d|uh 
Vor  a  good  ccnfcience  before  men,  and  perhaps  bctore  hiin- 
ftlf,  whit-h  yet  arc  not  good  lefcm  Gcd,  the  judge  of  ccn- 
fticnce.  (.]..)  From  his  continujnce  and  cc-nibncy,  ■LWiV 
/rlsdtjv:  It  is  not  fullkicnt  tobcgiii  a  good,  life,  and  to 
have  a' good  confciencc ;  but  \vc  miifl  keep  it  tco,  and  that 
all  our  days,  even  to  our  la(l  day.  Happy  man  !  that  can 
truly  fay  at  hisdyingday,  I  ha\clivi-d  i:«  ail grod ccnfcicncc 
until  this  day.  2.  As  the  apoftlc's  fi^lemn  protcnaiicn,  fo 
the  high  pritlls  injurious  injimclirn  ;  Jnaiiifis  c.mmanded 
thm  thiUjhod  by  l.iin  lojmUe  him  on  the  mouth.  -Here  nctr, 
What  is  the  reward  of  a  good  confciencc  from  the  world  ; 
to  be  fmittcn,  either  on  the  mciiih,  orviih  the  mouth; 
cith.er  wiih  the  fift  or  with  the  tongue.  There  is  nothing 
focnro'-es  men  of  wicked  confcicnccs,  as  the  proteilion  and 
pradMce  of  a  cood  confciencc  doth  :  But  better  ten  blows 
en  the  face  than  cue  on  the  heart;  better  a  thcufand 
blows  for  a  good  ccnfcience,  than  cne  from  it.  3-  St. 
Paid's  zealous  anfwcr  r.nd  conttflaticn,  Gad Jhall  fm-tc  tbce 
thoit  ivh]!cd  u-all.  Where  ii'Jc,  \.  Tint  although,  the 
apoflle  doth  not  fmite  aguin  as  he  was  fmittcn,  though  he 
did  not  fmite  Ananias  en  the  check,  .is  he  fmcte  him  on 
the  mouth,  yet  he  gives  him  a  check  and  a  fharp  reproof  for 
his  violence'and  injtiftice.  Thence  learn.  That  chrillian 
patience,  though  it  binds  a  man's  hands,  yet  it  doih  not 
always  bind  hi's  tongue;  though  it  bys  a  law  upon  a  man 
\j  fo. hear  violence,  yet  it  l.iys  not  a  law  upon  him  to  en- 
join him  to  Clence.  Sr.  Paul,  though  he  did  not  flrilce, 
yet  hedurft  fpeak;  through  he  held  his  hands,  yet  he  did 
not  hold  his  peace:  Though  religion  pinions  a  rnan's  arms 
from  ilriking,  yet  it  doth  not  fcal  v^p  -x  man's  lips  from  fpeak- 
ins;;  but  we  mny  dcclire  both  our  own  innocency,  and 
others  inirilice.  1.  St.  Paul  doth  nof  fny.'God  fhall  ju<lgc 
thee,  or  G.-d  (hull  pl.iguc  tliet ;  but  God  Ih-.dl  fmi'e  thte: 
dcnotinj,  That  as  there  is  iiiways  equity,  fo  fometimes  a 
retaliaiion  in  the  exccuiicns  of  divine  juftice,  *<r  a  recom- 
pcnju-..- like  for  l'.ke:Gi:d  fometimes  returns  fmiiing  tor 
fmitiiK',  fo  that  ihc  (inner  is  forced  to  cry  out,  As  I  h/ne 
tiitv,  fo  (hd  hnth  rfai'itcd  we.  -God- punifjies  fomcwmcs 
in  the  fimie  kinit.rumciimes  in  the  fame  manner,  fome- 
tnnes  in  the  lame  pbce  ;  that  (inners  are  forced  to  cry  cut, 
Righteous  art  thou,  Lord  !  and  jufl  are  thy  ju.Igments. 

\.  An.l  !h-y  thntrftond.h-,  f"  •  ',   H'^vikil   tlioxi 
God's  hi^h  pricft  ? 

Olferie  here,  That  .Anr.nias the  high 'piieft  ^jitttig-con?- 
rrar.ufd     the   a|>i'f-.!f,   linheard  and   uncondcn.n'd,   "     '■  ' 
f.iiUrcn,  ihe  aucale  dtncumes  ihejuil  judgmcnrs   •-■■ 
inon  hinfor'thc  f:tn:e;  yet  not  in  a  way  ot   impr.   .r.    ' 
butprediairn;   not  in  a  way  of  rev.-ngr,  or  rtc<.n;-p'- r.-U!; 
evil  fr/r  tvH  ;  but  in  a -^vny  of  n.tn:fl<ri,d   reproof 
lh»'ft..::dtr;   bv  Calkd   i.'.::;rp,   R.jV.cJt   lUu   €,..' 


priejl?  Thence  leirn.  That  profane  finners  liwk  upon 
the  faithfid  reproofs,  whii.h  the  miniftcrs  of  God  give  thcin 
for  their  lewdmfs  to  be  no  belter  than  rc\ilings;  they 
think  we  revile  them  ,  if  we  do  but  rebuke  them  ;  w  hcreas 
though  we  cha(>cn  linners  wiih  the  rod  of  reproof,  we  dare 
not  Aing  them  with  the  fcorpion  of  reproach. 

5  Thcnfaid  Paul,  I  wift  not,  brethren,  that  lie 
was  the  hii;h  pried.  For  it  is  written,  Thou  (hak 
■not  fpcak  evil  of  the  ruler  of  thy  people. 

Several  interpretations  are  given  by  the  cxpofitors  of  ihefe 
■words  /  ti//?  m/,  hrethrenf  that  he  was  the  high  frieft. 
I.  Somethiuk  that  St.  Paul  did  not  really  "knew  the  high 
pricft,  having  been  gone  fo  long  fiom  jeruf;!!^-!!  ;  and  iho 
"high  pi  left  being  made  yearly.  Others  fav,  2.  That  there 
being  a  great  throng  about  him,  the  spoftie  could  not  dif- 
tindly  hear  who  it  was  that  fpakc  to  him.  3.^  Some 
imderftand  it  of  cbfoluie  denial,  that  any  fuch  ot^ce  as 
that  of  high  pricft  then  to  be  in  being.  As  if  the 
apoftle  had  faid,  "I  do  not  own  any  man  to  be  a  lawful 
hjoh  pried  now,  that  fimclionbeingabolillicd  and  difanulled 
atUiecrmingofthe  Mcflias."  Again,  4.  Others  under- 
Hand  the  wo"rds,  as  if  the  apofUe  denied  him  to  be  the 
lawful  high  pi  left,  one  of  "God's  appointing,  he  being  one 
of  man's  mSKing,  having  purchafed  the  place  with  money  ; 
for  tl'.c  power  and  covetoufnefs  of  the  Romans  put  a  nc>y 
high  pritft  every  year  to  officiate  ;  accordiiigly  Sr.  Ptul 
knowing  this  man  to  b:.- none  of  the  pofleri'.y  cf  Aaron, 
but  broi!<;ht  in  by  fordid  gold,  might  judly  difown  him  to 
be  the  hii'h  prie.'K  ■L;iilly,  there  arc  who  affirm.  That 
the  np<  file  did  certainly  fee  and  know  the  high  p:  icft ;  and 
that  his  meaning  is,  "That  having  received  fuch  unjuft 
iififre  in  the  court,  as  tob^  openly  fmiiten  in  the  time  of 
hearing,  he  did  not  know,  that  i.-,  he  did  n.t  confider  who 
it  wr?sthat  fpake  fo  him,  and  therefore  fpake  haftily  rncl 
nnndvifedly."  The  fcripture  n ill  not  bear  us  out  to  witi. 
ill  worrls  to  TTiagidratcs,  fliould  we  be,  rs  St.  Pjul  here 
was,  ill  liRdhythem:  yet  are  mnoittrates  no  n-.ore  to  be 
fluttered  than  they  are  to  be  rcprouhed  :  "^Phe  grcatert  may 
he  reproved,  aijilwirh  a 'gracious  feveiity  tc!<l  of  thfir 
faidts".  and  St.  Paul  did  no  more.  It  is  no  (in  to  teU  the 
judguKnts  of  God,  -hichAvill  certainly  come  upon  inju- 
rious and  unjuft  opprefLrs. 

6  But   when  Paul  -peTceived  that  the   one  part 
-wL-rc  Sadducces,  and  tlie  other  Phanfcos,  he  cried 

out  in  the  council.  Men  and  biethivn,  I  am  a  Pha- 
rifec,  thefon  of  a  Pharifec;  of  the  hope  and  re- 
fiincaion  of  the  dead  I  am  called  in  queQion. 

Ohfcf-ve  here,  The  innocent  policy  which  the  apcfiie  ufa? 
forhls  own  prefirvaiion:  He  perceiving  that  the  council 
before  whom  he  ilood,  were  not  all  of  a  piece,b'i(  pa'clnd 
up  of  Ph^ril'ces  andSjddu.eef,  he  publi-'.y  pnidles  liim- 
felf  a  Pharifec  by  cdui  ;ion,  ;-ndof  thafrcrliuliounow  in 
„r,;(-((-f  the  rrriirrr^ii-ii.      Thus  atoii.  •   ne  cail  in   a  bone 

ecs  who  denied  th.c  refur- 

wn.'d  i  ;  and   obliged   the 

p<i;ii,    to  tike    lis  p.vt,    and 

cd  iheir  oppoliri(  n  again!!  him 

y    ieuing  ilicm-at  variance  he 

itiiglu 


Chap.  xxni. 


The 


ACTS. 


5^S 


l-night  tlip  betlcr  cfonpe.  Learn  !icnfc,  That  an  innncent 
and  priiilcnt  policy  may  warrantnbly  be  made  life  ot  by  tb.e 
ncinlK-isandminillcrs  of  Jtfiis  Chrift,  w  i  hmi' any  bkmifli 
to  thcii  lioly  profodion  :  in  ordor  10  our  preff  rvaiinn  from 
the  ban  is  of  perfcciKors,  a  f  rpcntinc  fubilelymay  b?  made 
ufc  of,  inycihcr  with  a  dove-like  innoccnoy.  Tims  lie 
St.  Paul  here,  when  le  peiai'iteJ  that  one  p.ii-t  were  Sudclu- 
tees,  and  the  ot! er  Phar'.Jcef,  he  eric!  out,  &c. 

7  5  And  when  he  had  fo  faid,  there  arofe  a  Jif- 
fenfion  bct^vcen  tlic  Pharifces  and  the  S.idJucics  : 
and  llie  multiiude  was  divided.  8  For  the  Sad- 
ducces  fay  thai  there  isno  lefurrciElion,  neither  angel 
nor  Ipiiii  but  the  Pharifecs  confcfs  bolli.  9  And 
there  arofe  a  great  cry.  And  the  fenbes  that  xncre 
of  the  Pharifecs  part,  arof--.  and  ftrove,  fayin-.We 
find  no  evil  in  this  man  :  but  if  a  Ipii  it  or  a!i  an^^el 
hath  fpoktn  to  hini,  let  us  not  fi-ht  a^ainft  God. 

Otfifje  here,  I.  How  fad  a  ft.i;c,  and  how  bad  a  ct  n- 
di'ion  v.as  the  J-.-v\i)^i  church  n;iw  in,  when  in  (he  f.mlie- 
drim  or  great  co\inci!,  men  had  power  and  atirhoriiy,  v.  ho 
bc-liived  no  life  but  'his;  and  wliat  hypnci  i:e-  were  ihe 
Pharifees,  who  coul.i  ihps  incorporate  inicr-body  with 
damn:ible  heriiic<!,  the  S.iddiicccs  ;  ind  yr-  at  (he  fame 
lime  hated  and  pcrfccntcd  the  ChiKU.  n?.  The  Snddrcres 
vere  fo  far  from  believing  that  there  v.as  any  fpiiii,  that 
the\'  Idafphcmoiifly  main-aind,  that  G  k!  bin  felt  wa*.  no 
{piri;iial,.bii'  only  a  corporeal  Filing.  When  men  (in  wiih 
cbllinacy  againft  'urpcin?tiiral  li'jlu,  God  jiilUy  withdraws 
from  them  even  natural  light,  and  fnfFers  them  !n>  fall  trom 
one  degree  »f  error  to  another.  2.  How  partially  will 
change  men's  jiidgment5;,  according  to  the  intercft  ot  a 
party  or  faiSinn,  The  Pharifees  were  bitter  enemies  to 
the  apoftic  ;  bu',  b?caufe  ho  owned  himfelf  of  their  fe(f>, 
they  inHaiitly  t,kc  part  v  iih  him,  and  cry,  U'e  find  tis 
fault  'ivith  f  im.  The  feuds  about  religion  are  commonly 
the  fharpcR  feuds ;  men  are  tnore  fond  of  the  notions  of 
their  hrain"^,  than  they  are  of  the  ilfue  of  their  bi)di;s:  Odia 
rtligi-Jonimfunt  acerlijfim-,  "Religious  hates  sre  hottefl." 
3.  How  the  dilTentions  of  God's  advifers  oft-times  be- 
come the  deliverance  of  God's  fervams.  Thus  here,  the 
Pharifees  and  Sidducees  qiiarr. )  about  the  refurre<Siion  r 
The  Phyiifecs  juflify  St.  Paul,  and  tcH  ihewi  that  oppofe 
him,  "  They  aie  in  danger,  of  fi_i>hting  pgainft  G')d.  '' 
Thus  God,  when  he  plcafeth,  can  find  or  m:-ke  patrons 
•)f  his  pe-'ple,  and  nife  up  fri;:nds  irom  among  his  very  e- 
iiemies,  to  defend  his  canfc. 

10  And  when  there  arofe  a  great  diflTentron,  the 
chief  ciptain,  fearing  left  Paul  fliould  have  been 
pttlled  in  pieces  of  them  commanded  the  foldiers 
to  j^o  down,  and  to  take  him  by  force  from  among 
thcin.  and  to  bring  him  into  the  caAle.  11  And 
the  night  following,  the  Lord  flood  by  him,  and 
faid,  Be  of  good  cheer,  Paul:  for  as  thou  haft  tef- 
tificd  of  me  in  Jerufalcni,  fo  mufl  thou  bear  witnefs 
alio  at  Rome. 

St.  Pai  1  was  now  in  the  n  i  'ft  of  difficiil'y  rnd  danger  ; 
but  obfcrve,  how  fcafonal  1)  Cod  Heps  ia  loi    hisfuccour 


rnd  dtliverance  :  Firft,  he  Airs  up  that  heathen  tribune,  the 
chief  cap'ain  Lyfiaf,  who  was  prcfentat  ilie  trial,  to  fee  his 
prif  >n-r  fair  pl.iy  ;  the  Lord  ftirs  up  this  innn  to  refciic  the 
i'poiUe  from  the  h.ands  of  violence,  by  which  he  wss  in 
danger  ofbcinp  pulled  to  pieces,  and  he  is  returned  fafe 
into  the  csllle  again.  O  how  do  God's  encciirapciTients 
tvermnre  accomp;inv  hi'tcomn'aiuls:  His  faithful  fei  van's, 
■when  'hey  fufFer  for  him,  fliall  ccrlriiily  be  delivered  by 
him,  cither  in  trouble  or  out  ot  trotdile.  Secondly,  God 
comforts  tl'.e  fufRiing  apoflle  with  his  own  prefencc,  and 
with  the  firacious 'iianitcfta;i">ns  of  his  fpecial  favour,  7  l:e 
Lord  flocd  h  /'im,  end  J  aid.  Be  cf  good  cl  cer,  J'tn.1.  Wlicie 
roJi;  That  if  the  Lord  (land  by,  and  be  gracioufly  prcfL-nt 
v\i  h.  his  fervanis,  in  a  fiifR-iing  hour,  it  is  no  matter  how 
iniidity  they  be  that  do  vvithftand  them,  and  appeiir  againfl 
them.  No  dotdn,.  thefe  word-.  Be  of  good  cheer,  Paul, 
turned  the  apofik-'f  prvft>n  into  a  palace,  yea,  into  a  parar 
(life,  and  enabled  liitn  to  I  id  a  bcid  dtfiar.ce  to  all  the 
dtvitilh  drnf;ns  of  all  the  Jcv\s  in  Jerufalerri  ag.dnllhim; 
ha\in;  L'Ot  fiich  good  fecnrity  for  hisfafeiy,  even  fr'-m  GoJ 
himlelf,  in  the  faith  of  \\  l.ivd)  our  npoftle  holily  liiiimphs, 
fa)ing,  IJ  God  he  for  us,  who  can  he  r.gainfi  us  I  Rom.  viii. 
31.  That  is.  None  can  beagninft  us,  either  fafelv  or  fuc- 
cefbfulty.  'Ihe  prefence  of  G'xl  with  his  fufiering  fcrvants 
outweighs  all  their  difparagemcnts. 

12  And  when  it  was  day,  certain  of  the  Jews 
banded  in^ether,  and  bound  themfelvcs  under  a 
curfe,  fiying.  They  would  neither  cat  nor  drink 
till  they  had  killed  Paul.  13  And  they  were  more 
th.»n  forty  which  had  made  this  eonfpiracy.  i4And 
(hey  came  to  the  chief  priefls  and  elders,  and  faid 
WJie  have  bound  ourfelves  under  a  great  curfe, that 
we  will  eat  nothing  until  we  have  flain  Paul.  15 
Now,  therefore,  ye  with  the  council  fignify  to  the 
chief  captain,  that  he  bring  him  down  unto  you 
tomorrow,  as  though  ye  would  inquire  fomethmg 
more  perfcdliy  concerning  him  :  and  we^  or  ever  he 
come  near,  are  ready  to  kill  him. 

Ohferve  here,  I.  A  barbarous  and  bloody  plot,  a  curfed 
combination  and  confjiirpcy  againft  the  life  oi  the  innocent 
and  iifctnl  apoftle  :  No  fooner  was  it  day- light,  but  the 
v.i  ked  Jews  bind  thcmfelvcs  by  an  oath,  never  to  eat  or 
drink  more,  until  they  eat  the  apoftlc's  flrfli,  and  di  ink  his 
blood.  Thus  tie  zviched phttcth  againf  the'j'fi,  c>td gv.ofli- 
cth  ujnn  him  with  his  teeth,  Pfalm  xxxvii.  12.  2.  'J'he 
numbers  which  were  engaged  in  eonfpiracy,  more  than 
furiy,  they  all  agreed  as  one  man.  Lord,  how  numerous, 
how  itnanimotis,  how  refoliite  ?nd  outrapct iis.are  the  ene- 
mies of  thy  holy  religion,  to  carry  on  their  curfed  coii- 
ttivances  forthe  extirpaiion  of  it !  Thus  was  i:  here,  thefe 
enemies  were  numerous,  m;rc  then  fcrty.  The  devil's 
defi^ns  never  mifcarry  for  want  of  fit  inftruments  ;  he  has 
a  paitv  evtr  ready  to  oppofe  the  gofptl  In  every  place.  And 
as  ihey  were  unaniinous,  as  well  rs  numerous,  they  com- 
bined totrether  in  one  curfed  b^nd  ,  Here  was  unity,  but 
not  an  imity  in  the  truth,  but  a  cnfpiiacy  againfl  it :  Here 
was  the  agreement  and  fritndniip,  but  itwas  like  that  cf 
Herod  and  Pilate  againft  Chrift,  and  not  for  him  :     And 

shcy 


51^ 


The 


ACTS. 


Chap,  xxi  ii. 


rv  were  r<roliire  and  oiitragioiis,     They  hound  thtmjdvet,     Paul's  fifter's  fon:  He  wa?  perhaps  by,  when  flie  conrpira- 
I'r  a  curje,  under  a  hlooily  Vdw,   to  piirfiie  thtir  pnrpofc      tors  were  contriving  the  mifchict,  and  overheard  them.      It 
of   miirJcrint;  the  apoftlc.     It  has  been  the  old  pitli^v   of     is   happy  for  the  innncent,  that  the  mallLioWs  cannot  keep' 
the   cncmiesof  tin;  church  to  oblige   and   bind   thcmftlves     their  own  coiinfel.     God  ottt-ntimcs  caiifeih  the  tongues   rf 

his  people's  enemies   to  fall  upon  ihemfelves,  and  tliey  dif. 


by  paths  and  cxerraiions,  by  leagues  and  arT'icialinn!:,  to 
carry  en  their  wicked  and  b|fX)dy  dcn;.ns  asainrt  the  church: 
They  Ufrf  vrre  than  firty,  ivhich  made  this  conjfiracy.  ?. 
The  qiiali'v  nf  the  pcrfuns  whirh  were  e nsai^td  in  tins 
bloofy  purp.Tf  ;  tliey  were  the  S-uidiicees,  who  dini^'d  the 
i:n:ii()rt:ili;y  of  the  foul,  and  a  life  after  dea'h.  And  they 
apply  thill'. (elves  to  the  hi^h  priiU,  r.nd  fanhedriiii  or  gre.it 


cover  the  wiLke<4  piirpr>fes  of  their  hearts,  which  none  but 


)eopii 

r  the 
then-ifclves  were  privy  to.  3.  f{ow  the  hearts  nf  rll  men 
arc-  in  the  hand  of  the  Lord,  jiod  how  he  ti'imeth  il  em  as 
he  plcafuih.  This  is  evident  from  the  chief  captjin"s  great 
humani'y  towards  St.  Paid,  and  hLs  courteous  humility 
towards  his  filler's  fon,  taking  the   youth  by  the  hind,  and 


council,  not  douhiing  ot    his  and  thtir   rcadin.Ts  to  join  as  readily  givinji  him  both   audience'  and  difpatch  ;    fuch  a 

vith  them.     O  what  a  low  ebb    w;'.s   the  Jewilh   rcliuion  Ajvertignty   and  dcminion  has  Gui  ever  the  hearts  nf  men 

row  at  !     What  an  high  prifll  and   pricllhood  was   there  ^that  he  can  inllantly  incline  then)  as  he  pleaft-th,  and  make 

that  mu'.l    head  a   Confcd;;racy    of   mmdcring  Sadducees  !  very  enemies  beci^me  bencfuflors  at  his  pleafiire. 

How  ^rfat  was  the  degeneracy  of  the  I.; wilh  church,  when  „„    c;„  ,i,„   .-u:   c  _   .-^   •     .1      1        i 

-L  •      I  •  i      •  ,1              I    ■'       i     ■'            I        -1         I  22   r>o  the  cnicr  c.iptain  ^mj  let  the  vouir^    man 

tf.eir  chut   pnclts  wen;  thus  ready  10  comply   with,  and  j                      ,     ,            ,  ,"          ""''"-'•  inc^e/un.,    iii«u 

contribute    their  beft  aililhinccio   fuch  a  cruel  crew  <,f  cut-  o-P'*'''.   and  charged /;rw,  ,Sf«  M.ii  tell    bo  man    that 

throats  and  bloody   ail'^llins!   P>uf  they    had  almcft  filled  up  tliou  haft  fhewed  thefc  things  to  me.      23   f    .A.nd 

the  meafure  of  their   fins  and  their  final  dcftrudlion   was  he  called  unto  hkn  two  centurions,   faying.   Make 

near  approaching.     LaRly,  What  craft   and  cruelly,  what  ready   two  hundred  foldit-rs  to  ^o  to  Cefarea,   and 

horlemcn  threefcore  and  ten,  and  fpsarmen  two  hun 


fraud  and  force  are  here  found  combined  tcgeth^-r  in  the 
church's  enemies.  The  council  mcfl  court  the  captain, 
1 1  It  he  bring  down  his  prifoner,  ^.r  though  they  would  inquire 
J'jiiutf  ing  mere perfe^ly  anserning  him.  Thus  was  the  pl()t 
againll  tha  apolUe's  lifs  bid  cral'iily  as  well  as  cfiielly; 
u  rider  a  pretence  of  having  the  prifoner  re-examined,  thcy- 
confrive  to  have  him  brought  down  from  the  callle,  and 
in  his  way  to  the  council  they  combined  together  for  his 
dcrtruclion.  Lo^d,  nbaie  the  power  of  the  churf  he's  ene- 
niics,   lince  thtir  malice  cannot  be  abated. 

16  And  when    Paid's  fifter's  fon   heard  of  their 


lyin, 


^  in  wait,  he  wenr  and  entered  into  the  cnRle, 


dred,  at  the  thiid  hour  of  the  niyht.  24  And 
ptovide  thhii  beafts,  that  they  may  f 1 1  Paul  on, and 
bring  him  Jajc  unto  Felix  the  governor. 

O/iferve  here,  1.  How  wonderfully  God  over-ruled' thft 
heart  of  the  chief  captain,  in  that  he  took  care  both  of  St, 
Paul,  and  the  young  man  alfo  ;  he  bids  the  young  rrah 
depart  ;  for  had  it  been  krown  that  he  had  difcovered  thrf 
confpiracy,  they  had  ccnfpired  againft  his  life  ;  and  had  not 
the  cliief  captain  conveyed  away  the  apfiftle,  his  tneinjcs 
who  had  been  difappointcd  in  this,  would  have  made  further 


and  told  P.ml. 


m         n      ,        11    J  r     1.  attempts  againfl  his  life.     Thus  wrndcrfuHy  doth  the   coed 

17   Then  Paul    called  one  of    the  providence   of  God"    work   for  his    fervanis    prefervaticn. 

centunonsuntohim.andfaid,  Bnnglhuyoungman  2.  What  a  ftrong  p,uard  does  G>d  raife  and   fet  round  the 

unto    the  chief  capiain  ;      for  lie    hath    a    certain  apodle  for  his  dctence  and  fafety,  even  a  guard  of  heathen 

thing  to  tell  him.      i8  So  lie  took  him  and  brought  foldiersto  fecure  him  from  the  Jevvilh  rage  ;  two  hundred 

him  to  the  chief  captain,  and  laid,  Paul  the  prifoner  f"'Jifs,  three  fcore   and   ten  horfemen,  and  fpearmen  two 


Called  tne  unio  him,  and  prayed  me  to  bring  this 
yoiiiyg  maa  unto  thee,  who  hath  fomcthing  to  fay 
vmto  theo.  19  Then  the  chief  captain  tooVhim  by 
the  liand,  and  weiit  with  him  afide  privately,  and 
alkei  A.'w.What  is  it  that  thou  hafl  to  tell  mt  ?  20 
And  he  frid,  The  Jews  have  agreed  to  defire  thee 
that  thou  wouldefl  bring  down  Paul  to-morrow  into 
the  council,  as  though  they  would  inquire  fomewhat 
of  him  raorcp'.-rfet^ly.  21  But  do  not  thou  yield 
unto  them  :  for  there  lie  in  wait  for  him  of  them 
more  than  forty  men,  which  have  bound  themfelves 
with  an  oath  that  they  will  neither  eat  nor  drink  till 
tbey  have  killed  him:  and  novy  arc  they  ready  look- 
ing for  a  promife  from  thee. 

A«/c  here,  I.  That  no  confpiracies  arc  or  can  be  kept 
fcCret  from  God,  who  can  both  deteit  them,  and  defeat 
them  at  his  picafure,  2.  Tiie  remarkable  providence  of 
God  inbiinging  this  confpiracy  to  the  knowledge  of  St 


hiii'drsd.  What  a  royal  'He-guard  was  here  raifed  for  the 
apeif  le's  fafe  Conduft  to  Cefarea  !  None  of  all  thtfc  foldiers 
iniciided  him  any  good;  btit  Gcd  ntRde  ufe  of  them  as 
effeitually,  a' ff  they  had  had  the  prratcft  good  vill  for 
him.  God  can  make  bad  perfons  fhew  kindnefs  to  his 
good  fervants,  and  do  hi*-  a\  ill  by  them,  who  know  nothinj^ 
of  his  mind  and  will.  When  G"<l  has  work  to  <lo,  he  will 
find  inftrnincnts  to  do  it  by.  And  though  we  fee  them  not, 
yet  are  they  never  the  farther  otf. 

25  And  he  wrote  a  letter  after  this  manner:  26 
Claudius  Lyfias,  unto  the  m.oft  excellent  governor 
Felix,  fcndcih  greeting.  27  This  man  was  taken  of 
the  Jews,  and  fhould  have  been  killed  of  them: 
then  came  I  with  an  artny,  and  refcucd  him,  having 
utiderflood  that  he  was  a  Rom.in.  c8  And  when 
1  would  have  known  the  caule  wherefore  they  accuf- 
edhim,  I  brought  himfoith  into  their  council;  29 
^V'hom  I  peictivtd  to  be  acculed  of  queftions  of 
their  law,  but  to  have  nothing  laid  to  his  charge 

worthy 


Chap,    xxiv. 


The      ACTS. 


5^7 


worthy  of  death  or  of  bonds,  30  And  when  it 
was  told  me  hxu  that  the  Jews  laid  wait  for  the 
man,  I  fent  flraightway  to  thee,  and  gave  com- 
mandment to  his  accufers  alfo,  to  fay  before  thee 
what  they  ^aJagainft  him.     Farewel. 

The  chief  captain  T-yHas  havini»  feft  Paul  under  a  ftionor 
guard  to  Ctf;<rci  by  nii^ht,  ■(vhere  fViix  the  Roin.in  j»ovcr- 
nor  n-filc-il,  h.,- writes  a 'otter  to  acquaint  Ftlix  with  the 
accufation  laid  to  the  ptif(i.ntr"y  charge.  In  which  letter, 
»;/(•,  I.  Theti'la  eiven  to  the  Roman  governor,  M,k 
txcfllent :  Cuiudiuf  L\ftau  to  foe  tt.-JI  excel'.cnt  for'trner  Felix 
Jendelh  greeting,  Ti.les  of  civil  honor  and  rerp':ft  given  to 
per(ons  in  place  and  power  are  agreeable  to  the  mind  an# 
■will  of  Ciixl.  There  is  a-i  honor  wl'ich  belongs  to  men, 
with  refpc<5l  to  their  external  de'jree  and  pl.tce,  when  none 
is  due  to  thein  with  refpecfl  to  their  internal  qMalifications. 
Hi.-  that  is  very  honotirabk-  as  to  his  place,  may  not  deferve 
anyhjnoras  to  his  worth  ;  yet  on^ht  he  to  be  honoured 
fo  far  as  his  place  reqiiireth.  2.  How  God  over-ruled  the 
Iwart  and  pen  of  this  capr.iin  Lyfias,  to  do  the  apoflle  iii;ht, 
i>.  rcprefcniiiig  his  cafe  t.iirly  and  inditFerently :  That  he 
found  nothing  brouiiht  as;  inl  hi'n  that  was  piiiiifhable, 
either  with  deaths  or  bonds,  by  the  Roman  Iiw.  3.  Ho\v 
triflingly  ht- fp-^nks  of  the  ereat  ihinT;s  in  qiicftion  concern- 
ing our  blcilcd  Redeemer's  death  and  refiirrc<Slion,  as  alfo 
ot  the  whole  t^ofpel ;  he  calls  them  undervaluing  ^uef. 
tiiiis  of  their  iiiw.  As  the  wifdom  of  the  world  is  fooli/h- 
ncfs  with  God,  fothe  manifold  wifdom  of  God  is  accounted 
and  elfeemed  folly  by  the  if  norani  and  blind  world.  Yet 
4.  H'lw  G  )d  over  ruled  his  \'erv  (lighiing  of  thefe  con- 
troverfies  in  difpute,  for  the  apoHL-'s  advatitas;?  ;  he  being 
ky  that  means  prefervcd  froin  the  rage  of  the  Jews  ;  ver. 
27.  f/'iH-n  this  man  was  tahn  of  the  J  cms,  and  /hiilJ,  &c. 
jJchold  how  God  accomplilTies  Iiis  own  defigns  for  the  pre- 
fervation  of  his  fervants,  by  the  hand  of  thofe  froin  whoni 
deftruftion  could  rather  have  been  expeftod.  Thus  here, 
G'«:hnade  ufe  of  an  heathen  captain  to  relcue  and  defend 
the  apolUe  from  the  enraged  Jews,  who  fends  him  under  a 
ftrong  guard  with  a  friendly  letter  in  favcur  of  him,  to 
Felix  the  governor  at  Cefaiea,  where  he  uivos  notice  to  his 
accufers  to  implead  hiin  face  to  face.  BlelTed  be  G;;d,  that 
our  times  are  in  his  hands,  not  in  our  enemies  hands,  nor 
yit  in  our  own ;  until  we  have  finilTifd  the  wtirk,  which 
60J  dcffgned  us,,  neither  men  nor  devils  can  take  us  oJf". 

31  Then  the  foldiers,  as  it  was  commanded  thetn, 
took  Paul  and  brought  h'm  by  ni^ht  to  Ant:patris! 
32  On  the  morrow  they  left  the  horlemen  to  i>o 
with  him,  and  returned  to  the  caftle.  33  Who 
when  they  came  to  Celarca,  and  delivered  the  cpif- 
tle  to  the  governor,  prefcntei  Paul  alfo  before  him 
34  And  when  the  governor  had  read  the  letter,  he 
aiked  of  what  province  he  was  ?  And  wlicn  he  un- 
d^rllood  that  he  was  of  Ciucia;  35  I  will  bear  thee, 
laid  he,  when  thine  accufers  are  alfo  coine.  And 
he  comiTiandcd  him  to  be  kept  in  Herod's  iud^- 
mem-hall.  -^     ° 

Ifc  .-|(f.]e    being  brcL'^ht  before     Ftlix    the    Rtro::n 


governor,  although  he  was  an  Tieathcn,  yet  he  flicwcd  the 
apofUc  far  more  favour  than  his  own  cc'iinfrymen  the  Jews: 
For,  c/frrve,  1.  His  .iffjbility  to  St.  Paul  in  .ifiing  Hm  nf 
his  country.  2.  Hisjuflice,  he  would  not  judfe  l.irn  till  he 
had  his  accufers  face  to  face:  /  will  hear  ihce  when  thivt 
accufers  are  come.  If  it  be  enough  to  accufe,  who  can  be 
innocent?  And  if  it  be  fufliLient  to  deny,  who  wotdd  be 
found  guilty.'  Ma!;il1ratcs  muft  know  a  caufe,  before  they 
give  ftntence  or  judgment  about  it  ;  otherwife,  though  they 
pronounce  a  right  fentencc,  it  is  not  in  judgment,  but  by 
accident.  Magiftratcs  inuft  be  ftars,  .as  well  as  mitirtcis- 
they  inuft  d.T  nothing  blindfold,  or  blindly.  3.  His  great 
favour  towards  the  apoftle,  in  committing  him  a  prifoner 
not  to  the  common  jail,  but  to  HcrcMJ's  palace:  A  fair 
prifon,  if  a  place  of  confinement  may  be  fo  called.  The 
finhcdrim  at  Jcrufalem,  though  of  his  own  country,  and 
of  his  own  religion,  yet  were  "not   fo  kind  to  him  as  Felix 

the   heathen    governor. Thus  the    chapter  concludes 

with  an  account  of  the  apoflle's  wonderful  deliverance 
from  the  Jews  at  Jenifaism,  whoconfpired  his  deftrudlion; 
toErether  with  the  inflrumf  nfal  means  and  manner  of  it! 
In  the  next  chapter  we  find  him  brought  to  Cefarea,  tried 
before  F.lix,  making  a  defence  for  hinifilf,  and  fo  reafon- 
ing  that  Felix  trembled:  Behold  a  prifoner  at  liberty,  and 
his  judge  in  bonds. 

CHAP.  XXIV. 
In  the  kginmng  of  this  chapter  we  find  St.  Paul  hrntarht 
to  his  trial  before  Felix //;e  Reman  gmernor ;  a  fa- 
mous trial,  at  which  the  plaiviiffwas  Ananias  th: 
high  pritft,  and  feveral  members  of  the  fanhedrim  ; 
the  defendant,  St.  Paul;  the  judge,  Felix;  the  em- 
peror's attorney. general,  Tertulius;  and  the  indiS- 
mrnt  drawn  vp  again/t  the  pnfoner,  herefy  and  fedi- 
tion :  From  which  imputation  the  cp-^k  clears  himfcif; 
and  in  the  end  of  the  chapter  makes  a  dcclaratim  of  his 

faith,  and  gives  an  accoum  of  Ike  kolinefs  and  innocency 
of  his  life. 

\  ND  after  five  days,  Ananias  the  hio-h  piieft 
I\.  defcendcd  with  the  elders,  and  with^'a  ccrtaia 
oratornamed  Tertulius,  who  informed  the  gover> 
nor  agamfl  Paul.  * 

Nc/e  here.  How  Ananias  the  h7gh  pricft,  with  the  elders 
or  heads  of  the  Jewifh  coimci!  at  Jcrufalem.  travel  from 
thence  t..  Cefarea,  a  ereat  maiiy  miles,  to  inform  the  go- 
vernment agaitijt  St.  Paul ;  ,furfz:e  days  Anani.s  defcjej, 
&c  Thedev.IsdriKlges  (h.k  at  no  pains  fparc  for  no 
coff,  in  doing  his  drudgery.  .A  perfecuting  fpirit  ciaos 
wings  to  a  perfon  it  makes  him  fwift  ia  his  mori.n,  and 
zealous  in  his  application  and  endeavours.  2.  Hjw  the 
highpriert  carrieth  with  him  one  nf  thcir  rnofl  eminent  and 
eloquent  advocates  to  implead  the  iniaxent  apoflle  Satan 
never  mrfcarri^-s  in  ar^y  of  his  enterprizes  and  wivked  de- 
f^gns,  or  want  of  fit  tools  to  carry  them  on.  He  hath  his 
1  errullus,  an  eloquent  orator,  ready,  who  could  ttjne  his 
tongue  any  way  for  a  large  fee.  .  • 

2  Ani 


/;i8 


Tl 


ic 


ACTS. 


ChAF.  XXIV, 


2  And  when  he  was  railed  fonh,  TorLulhis  began 
to  accufe  liirn,  faying,  Seeing  that  by  t!ie?  we  enjoy 
great  quietncfs,  and  that  very  ^voithy  d  Ji-ds  are  done 
iinlo  this  nation  by  thy  piovidi.'nce.  3  We  accept 
it  aJways.  and  in  all  places.  moH;  noble  Felix,  with 
all  thankfiilncfs.  4X'()!vvithfl.inding.  that  I  be  not 
farther  tediou.s  unto  thee.  I  pny  thee  that  thou 
wouldcfl  hear  us  of  thy  clemency  a  few  words. 

/\'etf  litre,  Sr.  Pjiil  ilic  prifi>ncr  bi  ing  callcl  forth,  Ter- 
iiiUus  tlie  ornt.^r  bej'an  to  fluvv  his  art  by  a  flittering  in- 
fin'iaticn,  \vhici>  mightily  prevails  wi'.h  men  of  mt-jn  iinJ 
corrupt  minJ'.  There  is  no  caufe  fo  f  ml  .md  bnd,  but 
fomc  will  be  found  to  plead  it  ;  yea,  t  jnftity  anJ  defend 
ir.  An  lit  fo,  jud'^es  had  need  be  \\  ifi-,  as  ilie  r.nc;fls  of 
God,  difcerning  between  irinh  and  fallhood.  Farther, 
How  Tcrtij'his  fecks  to  cjiin  the  jndiic's  favour  by  flattery 
and  falfhood  :  To  win  judges  by  flattery,  hiih  ever  by  falfe 
peeiifers  been  taken  for  the  fitrcit  way  of  fiictefs;  but  after 
I'll,  fi.ittcry  i.v  a  very  provoking  and  vvrath-procuiingfin  : 
arui  it  is  hard  to  fay,  wliich  is  molt  dangerous,  to  receive 
fl  ittery,  or  fo  !;ive  it.  When  men  i^ivc  much  glory  to 
man,  it  is  liard  for  man  to  give  that  glory  back  a?jin  to 
(jod.  Iris  hell  and  death  to  flitter  finncrs,  or  (utter  oiir- 
r.Ivcs  to  be  flattered  by  them.  Lallty,  Tiiat  bid  govern- 
ment is  better  than  no  government;  tyrannv  itfelt  is  better 
than  anarchy.  The  Jews  were  not  now  their  own  maders, 
but  tributaries  to  the  Romans.  Yet  Tertnllus  acknow- 
ledges, Afu»y  wtrthy  dtedi  were  done  unto  tWir  mthn  hy  the 
Jiudnue  r,f  the  Ramnn  gncrnor :  vcr.  2,  3.  Seeing  that  by  thee 
tve  enjoy  great  quiet nejs,  &c. 

5  Forwehavefoundtliisman  a  pcflilential  fdhw, 
•nnd  c'l  mover  of  fedition  ainoni^all  the  Jews  throuLjh- 
out  the  world,  and  a  ringleader  of  the  fc6l  of  the 
Nazarenes  :  6  Wlioalfo  hath  gone  about  to  profane 
the  temple ;  whom  we  took,  and  \vould  liavc  jiid;^ed 
according  to  our  law.  But  the  chief  captain  Lyfias 
came  upon  us,  and  with  great  violence  took  htm 
away  out  of  our  hands,  7  Commandm.ghis  accufers 
to  come  unto  thee  :  by  e.xaminin;^  of  whom  thyfelf 
inaveR  lake  know]ed..5e  of  all  thefe  things  whereof 
wt  accufe  him.  8  And  the  Jews  alfo  alTcntcd, 
laying,  That  thefe  things  were  lo. 

Tcrtii!!i)S  having  prepared  t!ie  judge,  prcfently  falls  upon 
the  matter,  and  charges  St.  Paul  wi'.li  being  a  pefii  em  (tl- 
Jow,  a  fediiious  pcrfon,  a  diflurbcr  of  the  nation,  ■^  profmer 
of  the  temple,  a  ringleader  of  the  fcft  of  the  Nazarenes. 
And  adds.  That  out  of  mere  zeal  to  the  Jcwifh  religion, 
ihcy  had  ihemfjlvcs  before  now  difpalchcd  hiin  out  of  the 
way,  but  that  he  was  violently  refcucd  out  of  their  hands 
by  Lifi'is  thecliief  captsin,  and  broiipht  tlithcr  to  be  tiicd. 
Concluding,  That  tlitfe  things  which  he  huii  fprken,  Mere 
the  f'.nfe  of  all  ihofe  that  came  down  with  him  a.s  vNitneilts. 
Vcr.  q.  Tl'e  yews  clfo  rfl'ruled,  and  faid  that  thefe  things 
Kverejo.  IFcrcnsrr,  I.  Wliat  an  heavy  load  of  reproaches 
*nd  falfe  accufations,  our  iiuioccnt  apofllc  laboured  under  j 


he  is  accounted,  an.l  called,  a  walking  pcflilencc.     Thti» 
the  h.ly  and  faithful  fervams  ofG.xlarc  cftecmcd  by  the 
world,  the  plague  and  bane  of  the  nation  where  they  live  ; 
a  I  hough   it  is  really  for  tlieir   f-kes   that  God    ftavcs   off 
plagues  and  judgments  from  falling  tipon  the  world  :    JVe 
have   fo'nd  th's   nin  a    fepi'.ent    fellr.v.       It   is   not  the 
grcaicft  holiiK-fs  tnw.irds  Cj.id,  i-or  rightcoufnefs   towards 
men  that  can   fnfli-icnily    fliitld  and  defeiicJ  a  faint  from 
Cf^nfure  and  llandcr,  from  caiimmy  and  falfe  acctifution.    2. 
B'jfides  the  general   charge,  that   the  apoftle  was  the  vciy 
pvft  and  pi  igiie  of    mankind;  we  have  a  threcf  >!d  accufa- 
lion  brought  ag.iinfl  him,  That  he  was  a  iiiover  of  feditton, 
r.  pr-ifancr  of  the  temple,  and  a  rincleadcr  of  the  f  ifl    of  . 
the  N  izarcnes.      L'>rd,  how  fhotild   thy  faiihfid    minifters 
anJ  amballador*:  pre  pare  thetrfelvc-s  for,  and  coinfurt  ihcm- 
fdvcsiindi-r  thd'ir.oft  hellifh  rcpmachcs,  when  we   find  the 
freat   apoHle    (*vhom   St.    Chryfoftom    honours    with    his 
charaftcr,    ^^  Thnt  the  earth  never  heire  n   heller   man  ftnce 
it  h/ire  our  Redt-emer  \*' J    yet  tints  ?nifcallcd  snd  accounted 
a  peft,  a  plague,  the  filth  of  the  world,  and   the  off-fcoiir- 
ingof  .dl  filings!   Owky  flioald  fiicli  wort'ulefs  worms   as 
We,  murmur,  ^\ hen  we  meet  wiih   much    lefs   reproaches! 
Lord,  help  11.':,    in    imi:aii  ai  of  thy   rxan^plc,  \vit  the  joy 
that  is  fct  b.fore  us,  to  dcfpife    the  fliaiv.c,  as    well  as  to 
<^ndiire  the  crofs.     The  belt   men  that  ever  the  world  had, 
h.ivf  fallen  under  the  laftics  of  envenomed  fciigucs.     What 
f"iil   pfperfions   halli   malice  cafl   upon   innocency   itfcif  ? 
Our   bklfed  Siviinir  in  the  ilearcn.ifl  of  inr.'K'tncy,    his 
calling   out  of  di-xils,  fiifFercd  the  moft  horrid  iir.puiation, 
even  of  rn/linf  cut  devih   through    Eeeheluh  the  prince  ef 
//«'//(,  Matt.  ix.  34.     Now   the   firvanimiift   not   cxpcft 
to  be  .-.bove  his  mafler;   ifChrilf  thus  fi;ftercd,  needs  muft 
Chrilliani'y,  needs  mull  Chridians,   needs  miift  minifters- 
and  ambalfadors. 

10  f  Then  Paul,  after  that  the  governor  had 
beckoned  unto  him  tofpc.ak.  anfweied,  Forafmuch 
as  I  know  that  thou  hafl  been  many  years  a  jud;^c 
unlothis  nation,  I  do  the  more  cheerfully  anfwer 
for  myfelf :  11  Becaufe  that  thou  ma)cfl  under- 
fland  that  there  are  yet  but  twelve  days  fmce  I  went 
up  to  Jcrufalcm  for  to  worfliip.  12  And  they 
neither  found  me  in  the  temple  difputin;^  with  any 
man,  neither  raifin^r  up  the  people,  neither  in  the 
fynago^ues,  nor  in  the  city  :  13  Neither  can  they 
prove  the  things  whereof  they  now  accufe  me. 

Our  apofll  ■,  being  accuftd  of  three  notorious  criirtfs, 
n.iinily,  _/<■(•////«»,  ierrfy,  and  frofa nation  oi  tlie  thcmple, 
rnfuersdiftinclly  to  every  one  ot  them.  Where  note,  1. 
How  undaunted  innocency  is  in  a  good  perfon,  and  in  a 
pood  cniife  ;  Sr.  Paid  was  fo  far  from  being  daunted  by  the 
grratnefs  of  his  cncmif.s,  or  by  the  vehcireiicy  cf  their  ac- 
ciifation,  that  he  idls  tlie  go\crncr,  he  did  tc//^  all  eheer- 
fnlnefs  undertake  hi";  di  fence.  2.  How  the  apoflle  anfwcrs 
dii'tin(5\ly  to  the  particulars  of  1  is  acmfation.  And,  firft, 
As  to  the  Crime  rf  fediiion  charerd  upon  his  perfon. 
Secondly,  As  to  the  crime  of  here  ^^,  charged  I'pon  his 
religion.     As  to  the  former,  the  crime  of  fediiion,  this  is 

a  very 


Chap.  xxit. 


The 


ACTS. 


3^9 


a  very  infamous  charge  :  What  fchifiii  is  in  matters  ccclc- 
fiaflical,  this  is  ftciiiion  in  mattCLS.  temporal  and  ci\il.  As 
tl^c  one  violates  i!fu  peace  of  the  church,  fo  doili  the  other 
tlic  commonwealih.  Sedition  is  ccmrritttd  three  ways  : 
by  the  head,  by  the  tongue,  and  bythc  hand.  A  fediiiou? 
head  plots  and  contrives  mifcliicf,  a  fcdiiious  tongue  vents 
if,  and  a  fcdiiious  hand  executes  it.  Noncoftiitfc  ways 
w-as  the  apoltle  guilty  of  ftdition  :  He  never  employed  his 
heart  to  contrive,  nor  his  tongue  to  utter,  nor  his  hand  to 
pradilc  any  ihinjr  that  tended  that  way  ;  yet  he  is  charged 
with  it  ;  /Ae  hate  found  this  fellow  a  mover  of  feclilicti. 
Learn  thence,  It  is  no  new  ftraiagem,  to  reprellnt  the 
t.iittitii!  fervantsof  God,  as  enemies  to  ftatcsand  kingdoms, 
as  ililunbers  of  the  peace, as  troublers  of  Ifratl,  as  tiumptis 
of  reb?IIi(,n,  as  moversof  fediiicn,  on  purpofe  to  bring  them 
into  hatred  with  princes,  that  they  may  fall  under  the  fword 
of  the  magidrate  as  malefaiflors,  and  be  looked  upon  as 
pirfons  unworthy  to  live.  But  how  dues  St.  Paul  free  him- 
kli  from  the  charge  of  imput-iion  and  fediiion  r  Thus, 
I.  By  demondrating  the  improbability  of  it  ;  liow  unlike 
it  was,  that  he  who  came  up  to  the  temple  to  worihip  God, 
and  to  bring  alms  to  thf*  poor,  and  was  in  Jcrufalcmbut  a 
very  few  days,  and  did  not  fo  much  as  difputc  either  in  the 
temple,  or  in  the  fynagogiies,  fhouid  yet  (lir  up  the  people 
to  fedition.  He  puis  his  advetfaries  upon  proof  ot  their 
articles,  vcr.  13.  Neither  can  ihey  prwe  the  th'irgs  wheref 
they  nnu  accufe  me.  From  the  npolU'^'s  practice  in  clearing 
his  own  innoccncy,  wc  learn,  Tlvit  it  is  a  piece  ofjufUce 
which  every  ntaii  owes  to  hii^iftlf,  to  vindicate  and  clear 
his  reputation  from  all  guilt  falfcly  imputed  to  him,  end  c- 
fpecially  from  that  of  fedition. 

1  J  But  this  I  coiifefs  unto  thee,  that  after  the 
way  which  they  call  herely,  lb  worfnip  1  the  God  of 
my  fathers,  believing  all  thinj^s  which  are  written 
in  the  law  and  the  prophets  ; 

Here  the  apcftte  anfwcrsthc  fccond  part  of  the  chari^e 
brought  againft  him  :  namely,  the  charge  of  herefv,  luid 
being  the  ringleader  of  the  fed  of  the  Nazarenes.  Where 
Tiite,  That  although  the  apoftle  would  not  out  of  his  great 
modelly  take  upon  himfelf  to  be  one  of  the  heads  or  chiefs 
•■•rnong  them,  a  ringleader,  as  iheyftyled  him  ;  yet  as  to  the 
'  '.vning  of  that  way,  notwiililtandiiig  all  the  iirputations 
t;uy  had  cafl  upon  i',  he  doih  it  with  the  grcate!l  freedom 
and  ccurage,  in  the  prcfence  of  his  judge  and  accufcrs  ; 
This  I  cr-iffi,  that  after  ike  way  which  thet  (all  herefv,  fo 
u<:r/ml>  I,  ^c.  Here  note,  i.  The  falfe  iinputaiion  which 
chiiilianity  luffered  under,  in  its  firll  appearance  ;  After  tiff 
u.iy  which  they  call  herefy.  It  is  no  new  thing  to  nickname 
the  worlliippersof  the  tnieGed,  to  call  ihcm  heretics,  and 
il'cir  way  ot  worfliip  hcrcfy.  2.  The  way  taken  by  St. 
I'jut  to  remove  this  talfe  iinptitaiion  ;  namtly,  hy  an  appeal 
to  Icripturc  and  aniiqui'y  ;  So  ivarj'h'p  Itlc  Code/. my 
fdhn-',  be;ievir.7,  &:c.  Where  obferve,  How  he  aopeals 
to  fcripturc  as  the  ground  and  rule  of  his  fai;h.  the  law  and 
the  prophets  ;  and  then  he  appeals  to  the  bell  and  purtft 
anti.-iii:y  for  the  objcft  of  his  woriliip;  So  ivirfi.iji  I  tlic 
G'ji!  ■}  wyfathen.  Nate,  3.  The  freedom  and  courage  (jf 
tbtt.j'.poltic  in  ownini;  his   religion,  noiv\  ithllanaing'ihcfe 


falfe  imputations,  even  In  the  prcfence  of  his  greateft  ene- 
mies, anil  when  they  were  in  hopes  to  deflroy  him  for  it  ; 
This  I  coif efs  unto  thee.  The  apolUe  abhorred  that  mean 
and  bafe-fpirited  principle  which  makes  it  lawhd  tor  men 
to  deny  their  religion,  when  it  brings  thtm  into  danger  : 
No,  he  valued  his  above,  and  preferred  it  before,  his  per- 
fonal  fafety.  God  Almighty  infpire  us  with  the  famu 
courage  and  holy  refolution,  that  when  our  advcrfaries  01 
the  church  ot  Rome  pronounces  us  heretics,  and  call  our 
religton  h.crefy,  we  may  anfwerthcm  as  our  apoflle  anfwer- 
ed  their  forefathers,  the  I'ubile  Pharifecs,  Jftcr  the  wcy 
ivhi.h  ye  ct:!!  herefy,  fo  norp.i[)  ue  the  God  of 'A!r fathers,  &:c^ 

\.{  And  I  have  hope  towards  God,  wliich  they 
tlicnilelvesaUo  allow,  that  there  (hall  be  arefurrec- 
tion  of  the  dead,  both  of  the  jiifl  and  unjuft.  15 
And  hei-ein  do  I  exeicife  mj-lelf.  to  have  always  a 
conlcience  void  of  offence  toward  God  and  loiuard 
men. 

Our  apoftle  had  m:dc  a  free  and  open  profcflliin  of  his 
religion  in  the  foregoing  verfe.  After  the  way  called  herefy 
di  I wcrjhip  the  Ccd  if  viy  fathers;  here,  at  the  15th  verfe, 
he  afierts  the  doctrine  of  the  refurreciion,  which  w:s  a 
principal  article  both  of  the  Jcwilh  and  the  ChrilUan  re- 
h'gi.  >n  ;  /  hwje  hofe  tcivards  Ccd,  that  there  fljtjll  be  a  rfur- 
reclioH  both  of  the  ju/i  and  unjufh  And  having  inadi  a 
declaration  of  his  faith,  ver.  14,  15.  he  next  gives  an  .nc- 
count  of  his  life,  at  ver.  16.  Herein  do  1  exercfe  mfelf, 
Arc.  Obfervchcrc,  i.  What  is  the  principle  and  guide  of 
a  good  man's  anions,  and  that  is  confcience.  The  word 
and  law  of  God  is  the  rule  of  otir  aiSilcns,  but  confcience 
is  the  immediate  guide  and  diict^or  of  them.  2.  The 
e.xrent  of  a  good  man's  pious  practice.  To  tre/>  a  confcience 
void  of  offence  toward  God  and  mail :  To  exercifc  a  taithful 
care  in  performing  the  duties  of  both  tables,  is  both  an  ar- 
gument of  our  lincerity,  and  an  ornament  to  our  profc'Tion. 
3.  The  apollle's  confrancy  and  perfeverance  in  this  coiirf-. 
To  have  ahctiys  a  confc'ence  void  of  offence.  We  mi;!t  net 
make  confcience  of  our  duty  by  fits  ind  ffarts,  but  in  ihj 
whole  courfe  and  tenor  of  our  lives  and  a<nions.  Rtliiiou 
flioi.'ld  be  a  confh-.nt  frame  and  temper  of  mind.  4.  The 
apolHes'scarnefttarc  and  endeavour  to  'his  purpofe.  Herein 
do  I  ex:r:':f:  m\fe!f :  The  original  word  is  ofanintenfe 
liguilcation,  and  denotes  the  apofllc's  applji.n^;  his  mind  i;i 
good  earneft,  to  be  thoroughly  inilrufied  in'^all  the  parts 
and  points cf  his  duty,  and  his  being  very  careful  and  con- 
Icientious  in  the  difcharge  and  performance  of  it.  5.V/hat 
was  the  .:poji!c's  great  motive  ai'd  enccuranennent  to  do 
all  il  is  i  namely,  the  belief  of  the  refurrcAion,  and  the 
future  (l.ic  ot  rewards  .;nd  ptJniihmcnts  conf^qucnt  noon 
it  ;  ]'  .lij  /  hspf  fr  a  refurre^ion  both  of  t'.ejuji  r.r.d 
u"j:ij.\  '.ri'Aorc  do  I  cxercife  myfelf,  lo  have  alwrys  a  ccit- 
Jcience^iid  of  offenre.  If  we  believe  the  refurniflioir  oi  ihc 
dead,  and  the  judgment  to  come,  we  Hiall  be  very  careful 
to  dil.harg-i  a  good  confcience  now,  irt  order  to  the  render- 
ing a  good  account  of  ourfclvci  ihtn.  H.ippy  man,  who. 
when  heg-K-;  into  anoi'iir  wrrhl,  carries  wiihhiin  thi:her 
a  coiirti..nc>  clear  of  all  guilt,  eth.cr  hy  inno-.ency  or  b^ 
repentance  I     For  verily^  at  the  hour  of  doath,  to  be  free 

I.-'.-.a 


J20 


Tlie 


ACTS. 


Chap,  xxivi 


from  flings  and  iipbraidings,  from  the  terrors  and  tortures, 
from  tlie  confufinn  and  amazement  (if  a  guilty  confcicnc^, 
i"!  a  liippincfs  fi)  dtfir.-.ble,  that  it  is  well  worth  the  care 
and  b»;i  cndeavoiirs  of  oiir  whole  life.  Mav  the  apoftle's 
^xcrtife  he  our  diilv  praiflice,  nan)ely»  To  krrp  a  co'ijcicnce 
viiii  nf  ojffncf  Itivnrd  Gerl,  aud  hward all  ficn  ! 

17  Now  aftor  many  years  I  came  to  bring  alms 
to  my  n.ition  and  ofrcrin^s.  18  Whcrcupn  cer- 
t.iin  Jews  from  Afia  foundme  purified  in  the  tem- 
j>]c,  nciilier  wit!)  multitude,  nor  with  tumult.  19 
Wiio  ou;^ht  to  have  been  here  before  thee,  and  ob- 
ject if  tliey  had  ouj^ht  ag.iinll  mc.  20  Or  eJfe  let 
thefe  fame  here  fay  if  they  have  found  any  evil  doin^f 
in  me.  while  I  Hood  before  the  council.  2iExcept 
it  be  for  this  one  voice,  that  I  cried  (landing  among 
them.  Touching  the  refurreclion  of  the  dead,  1  am 
called  in  queftion  by  you  this  day. 

The  npoiHe  had  vin<iicatcd  himfelf  from  the  charge  anti 
imputation  of  I'cJition  and  hercfy  before,  he  comes  now  to 
tiear  himfelf  cf  th.  third  charge,  namely,  tlis  profanation 
of  the  teinple  ;  in  order  whereunto,  he  declares  that  he  had 
not  been  a  long  time  at  Jerufalem  before  this  journey,  and 
that  he  now  came  to  bring  alms  to  the  poor  Jews  that  were 
converted  to  chrifti.aiiiy  :  He  acknovN  ledges,  that  at  this 
time  he  went  indeed  into  thetetnple,  vet  not  to  profane  it, 
but  to  perform  thofe  rites  in  it,  which  the  law  of  Jews  re- 
miired  of  fuch  as  hud  the  vow  of  Nazarites  upot)  thc^ii. 
Thus  the  apoflle  cleared  himfelf  of  all  that  was  objedled 
agaiptl  him,  and  made  it  evidently  appear  to  the  face  of 
his  enemies,  (hat  all  the  accufations-.  brought  againft  him 
were  falfe  and  clamoroiis.  Zm'tj  thence,  That  generally 
the  accufdiions  laid  by  the  malicious  to  the  ciiarge.of  the 
innocent,  arc  no;!iingbut  emp:y  noife  and  clamour.  Hav- 
ing thus  vindicated  himfelf  to  their  faces,  he  next  makes 
an  appeal  to  ihe  confciences  of  his  acctifcrs,  whether  there 
Was  any  thing  of  moment  charged  upon  hiir.  more  than  this 
That  he  p.rpfcfled  and  believed  the  refuirecfion  of  the 
dead.  Thus  bravely  did  the  apollle  plead  his  own  caufe 
here,  or  ru'.her  the  fpirit  of  GoJ  (hat  fpalje  in  him,  though 
Satan  had  got  the  high-pricft  a!ul  Ananias  liis  eloquent 
orator  Tenullur,  to  implead  and  i.mpcach  St.  Paul ;  Yet 
behold  with  uhat  a  flood  of  truth  and  eloquence  doth  the 
apoflle  vindicate  his  own  innocence.  Adagnu  :Ji  Veritas,  ct 
■fjaiaUlil;  "  Great  is  the  truth,  and  will  finally  prevail.'' 

2  2  And  when  Felix  heard  thefe  things,  havin:^ 
more  perfeft  knowledge  of  that  way,  he  deferred 
them,  and  laid, 'When  Lyftus  the  chief  captain  Iball 
come  down,  I  will  know  the  uttermolt  of  your 
matter.  23And  he  cotnnianded  a  centurion  to  keep 
Paul,  and  to  !et/i!/«  hdve  liberty,  and  that  he  Ihould 
forbid,  none  of  his  acquaintance  to  rrunfl.er,or  come 
utiitohim. 

Thp  fenfe  of  this  is:  "When  Felix  underftixxl  and 
difeerned  how  things  went,  lie  would  not  call  fentence  in 
the  cafe  at  prcf.-nt ;  but  put  thc.m  ofr,  faying,  IVhenlhave 


got  amort  ftr[e£t  ImiLlidge  of  this  way  if  Chriflianily;  and 
when  I  have  fpoken  with  Lyfus,  and  underfland  the  truth 
concerning  the  tumult,  I  will  then  determine  the  difference 
be(wcen  you  :  In  the  tnean  time  the  captain  of  the  guard 
flv.dl  have  (he  prifoner  in  cullody  to  gratify  the  Jews.' 
Where  ohferve.  Both  the  equity  and  clemency  of  Felix  the 
judge :  His  equity,  in  that  he  would  not  pronoiince  fen- 
tence before  he  hid  thoroughly  and  fully  tindcrflood  the 
(natter  of  fad  ;  His  ckmcncy,  in  fulFering  the  apollle  to 
be  a  prifoner  at  large,  and  ailowine  his  friends  and  acquaint- 
ance  liberty  to  come  and  vifitT.im.  Behold  the  former 
rigour  tovvards  th«  apoftle  mercifully  relaxed  ;  he  is  no 
tnore  confined  to  a  clofe  dungeon,  but  goes  abroad  with  a 
chain  and  a  keeper,  and  none  of  his  friends  are  forbidden 
either  to  viiit  him,  or  relieve  hm-  Thus  God,  in  an  un- 
expeiled  hour,  cads  fuch  outward  comf.rrs  to  his  fufferintj- 
faints  and  ferv^iits,  as  he  fees  will  do  them  moit  good;  yea^ 
and  can  caufe  his  and  their  enemies  to  become  contributors 
thereunto. 

24  And  after  certain'days,  when  Felix  came  with 
his  wifeDrufilla,  which  was  a  Jewefs,  he  fent  for 
Paul,  and  heard  him  concerning  the  faith  inChrill, 
25  And  as  he  reafoned  of  righteoufnefs, temperance 
and  judgment  to  come,  Felix  trembled,  and  an- 
Iwered,  Go  thy  way  for  this  time  ;  when  I  have  a 
convenient  feafou,  I  will  call  for  thee. 

This  chapter  now  concludes  with  the  oportle's  famous 
fernion  before  Felix  his  judge,  in  which  we  have  confidera- 
I'le,  (he  preacher,  the  hearers,  the  text  or  fubjecl  preached 
upon,  and  the  fuccefsful  cfFcd  of  the  fermim.  Ohjene 
I.  The  preacher,  St.  Paid,  As  Paul  reafoned :  The  apolfle 
now  was  in  bonds,  yet  had  liberty  to  preach,  and  he 
preacheil  with  liberty,  wih  great  boldnefs  and  freedom  of 
Ipeech,  though  under  great  difadvantages  ;  his  perlim  im- 
prifoned,  his  reputation  blotted  and  defamed,  loaded  with 
calumjiies  and  odious  itnputations  ;  yet  (uider  all  thefe  dif- 
advantagei  (he  apoflle  preaches.  2.  His  h.earer?,  Felix  and 
his  wife  Dfufilla,i  Felix,  a  bad  man,  uuilty  of  bribery, cVc. 
Druljlla,  .1  vile  woman,  left  her  own  hufband,  and  lived  in 
aduliSTV  with  Felix,  r.s  Joft  phus  fays;  Here  was  a  pair  cf 
hopeful  hearers  ;  yet  S:.  Paul  boggles  not  to  preach  to 
them,  as  bad  as  thty  were,  hoping  to  make  theni  bet(er. 
Learn  thence.  That  lite  gofpel  muft  be  preached  by  us, 
when  we  arc  lawfully  called  thereunto,  wiutever  the  perfyns 
be  that  make  up  tlx  auditory  ;  v/e  know  not  \vhai  perfons, 
or  in  what  hour  Gud  may  tail.  Ohferve,  7.  The  text  or 
iubjcdl  matier  .preached  upon,  righteoufnefs,  temperance, 
and  judgment  to  come:  wl;cre  the  wifdom  of  the  preacher 
appeals  by  the  Itiitablcnfs  of  t!ie  fubjedt  ;  the  apoflle  cliofe 
a  veiy  proper  fubjctSt  for  them  both.  Felix  wasgt.ilty  of 
bribery,  or  at  leail  was  ready  to  commit  it ;  (he  next  verfe 
tclis  us,  He  lo;  ed  to  have  money  given  him  by  Paul,  to 
relcale  him  ;  theieforc  to  him  he  preached  of  rightcoufnefs 
Drufiila  Was  guilty  of  incontinency  anJ  adultery,  to  her  he 
preacl'.es  of  temperance,  and  to  both  of  a  judgment  to 
come:  Happy  were  it,  if  great  C'ffei'.,lers  had  luch  wife 
admonifhers  near  thetn  ;  but  too  often  (hey  meet  \\\x)\ 
flattering   paralites  ii.llead  of  iaJthhil  pieuchcrs.     4.  The 

fuccufs 


CHAPi    XXV. 


The 


ACT    S. 


■« » 


fu.'cefsorcff.-it  oftlii .  ffrmOT,  rf/i.v  Irjtn'rlrJ  •  H;  tr.'rnbleii 
bat  no:  believed;  he  trembled  at  the  g;iilt  ut  fiii,  aiiJ  at 
the  aiipreheiifions  ol'  the  wrath  of  God  due  unto  tin  ;  but 
h'>  treinbliuj;  did  not  ariCe  from  a  holy  dread  ai.d  reveretice 
of  the  M.ijelty  of  God  I'peakuig  to  him  in  and  by  his  \vord  : 
Tlie  svord  of  God  can  make  the  proudcft  and  ftouteft  lin- 
ner  in  the  World  to  quake  and  tremble.  Laftly,  How 
Ft-'lix's  trenibling  lu  or  lick  qualm  of  confcience  loon  went 
over  ;  lie  ciifriiifles  the  preacher  for  that  time,  and  tells  him 
hi.'  will  call  for  liiinat  a  more  convenient  leafon.  But  we 
never  read  of  anyfuch  opportunity  taken  afterwards  for 
that  purpofe ;  fo  dangerous  it  is  to  ftop  our  ear  at  the 
prefent  cull  and  comuiand  of  God  ;  if  totiay  we  will  not, 
to-iriorrow,  God  may  lay,  yoii  fhall  not  hear  niy  voice 

26  He  hoped  alfo  that  money  {hould  have  been 
given  him  of  Paul  that  he  might  loofc  him  :  where- 
fore he  fent  for  liiin  the  oftncr,  at)d  comimincd 
with  him.  27  ?  And  after  two  ycaisj  '?orcius  Fcllus 
came  into  FcUk'.s  rooni;  and  Fcli.x  wiUlng  to  fluw 
the  Jews  a  ploafurc,  left  Paul  bound. 

Obferve  here,  What  fmall  fuccefs  the  apoftle's  preaching 
had,  it  found  and  left  him  a  bad  man;  covetoufncfs  and 
brib;;ry  were  his  fins  before,  and  they  are  To  flil!  :  He  h;pcd 
tiutt  m'jney  Jlj-julJ  he  gh'en  hlni  of  Pnul.  That  i-;,  he  ex- 
pecti:d  a  bribe  for  fetting  the  apoftle  at  liberty,  contrary 
to  she  law  both  of  God  and'man.  To  thiscovetoufnelshe 
added  cruelty  ;  i"or  though  he  had  nothing  to  charge  Paiil 
v/ifh,,yct  to  gratifyihe  ]e^^,he  lift  Pfiul  hound  ;  ^niHding 
tlis  picaiing  ofmcu  roore.than  the  difplealing  of  God.  An 
liypocrite  can  become  all  tliiigs  to  :;llinei),  th.it  he  may 
giin  by  all  ;  but  behcki  the  hand  of  God  upon  Felix;  he 
that  had  fo  urjuftly  kept  Paul  bound  for  two  year?,  and 
cruelly  Icithin'i  bound  at  l:<ft,  topleafe  ftntJ  gratify  the  Jews 
is  ftnt  a  prilbner  in  bonds  hi.iil"df;to  Ro:uC,i.  to  anfwer 
before. Nero,  for  his.tnifdeineanors  ip  tn.iri?iging  ,i?f  his 
governnicjit.  A  judrSA-ard  for  him  who  regards  t!ie 
plealiiig  of  men  more  than  the  tiifjilealing  of  of  God.. 


C   II   A    P.       .\ 


/ 


In  iliis  chapter  zuf.Jind  St.  Paul,  brought  .u^onkis  Ilia 
before  Feftu.s,  -uiho fuccetdcd  Felix  in  the.  government. 
And  although  Feiliis  could  fold  the  a^.fole  gtully  o/fw 
mjfdaneanor,  yet  he  had  neither  the  courage  mr 
honcjly  to  fet  him  at  liberty,  bik  fends  him  bound 
fovm  Cetarea.  to  Rom^,  as  r  Hated  iAtlih  and  Ike  fol- 
lowing chapters. 

NOW  when  Feflus  was  come  into  the  prcvincs, 
after  thrce'days  l)f>  alcendcd  from  Ci-farea  to 
Jerufalem.  2  Then  the  high  prieft.and  the  chief  of  the 
Jews  informed  him^i^ainft  Paul,  and  befou^ht  hitp, 
3  Anddcfired  favour. againR  hiin,  tl'iat  hc.wouicl 
lend  for  him  to  Jerufalem,  lying  wait  in  tie  way  to 
kill  him.  4  But  FeHus  anfweredi  that  Paul  flio'uld 
be  kept  at  Ccfapea,  andtliathc  bimfelf  would  depart 


fhortly  r/itiAirr.  5  Let  them  uiiicfore,  faid  he,'.v..i^;: 
among  you  are  able,  go  downwith  wi',  and  accufc 
this  n  an,  if  there  be  any  wickcdncfs  in  him. 

St.  Luke  here  informs  us,  that  Fellus  b;  ing  corne  to  the 
government,  and  goingupto  Jerul'dlem,  the  higti  pried  .irfl 
rulers  of  the  jewsquukiy  began  to  inform  him  ngiir.li 
Paul,  and  beloughthim  that  he  would  fend  for  hitn  to  Je- 
rufalem, refolving  to  lay  Ibme  villains  hy  the  wr.y  to  kill 
hitn  as  he  came  ;  but  the  divine  providence  Co  over-ri.lc'i 
tiiismatter,  that  Fellus  would  notCLnlei.t  to  it,  but  ordered 
his  accufers  to  come  to  Cclarea,  and  iuiplead  him  there. 
Here  notf,  1.  How  relUe/s  is  the  rage,  and  unwearied  the 
malice  an^  enmity,  whicJi  the  perfetutor*  of  the  truihha^  » 
againd  ihepioltiTursand  ^ireacliers  of  it.  The  Ivghprieft, 
and  chief  of  the  Sanhedrim  or  ectleliailica]  court,  contin- 
ue their  murderous  deligns  againll  the  mnoccnt  apollle  ; 
and  are  forry  tiiey  could  not  get  an  heathen  governor  as 
cruel  as  thenifelves,  to  join  witli  them.  Heathens  have 
fometimes  blulhed  at  the  mention  of  tho^'e  crimes,  wirch 
the  profelTors  of  religion  h^ve  commit^et^  Aviihout  either 
fliame  or  remorfe .  '3.  How  deplorably  .Qpf^u^pt  ai-d  dege- 
neiatf  the  Jewilh  church  at  this  tiaie  was!  Lord,  v.hat 
priefli  andchurcli  governors  were  here,  whoc  ill  //  j favour 
to  have  an  opportunity  granted  them  to  murder  an  inno- 
cent man  in  told  blood, coi)trary  to  the  I.iwtif  nature,  and 
of  nations  !  But  behold. tlie  Juftjce  of  Coc/  upon  them  ; 
they  were  now  given  up  ro  a  reprpbate-i'enfej'anri  arefiur- 
ried  headlong  by  a  diabolical  fpiric,  a  little  before  their.fiiJal 
deilrucTtiDn  ;  0  JervfaLm,  Jtruf(^ktn,  vikoMlifo  f  he  pro- 
phets, and  Jionejr  them  whlch'arefeiit  unto  ihee.  3.  What 
an. over-ruling  providence  w.as  here  feeO;  ii)  that  Ftllus, 
by  no  flatteries  nurperfuafions,  would  Deprevaile'U  with  to 
.  remove  the  a])ollle  from"Cefjrea  to  Jerufalem ':  this  broke 
'  the  high  priell's  meafu'res,  w  hodefigned  to  have  killed  hitn 
by  the  way.  "No  faith  Fe<\as,  the  prifoner  Ihall  not  come 
royoii,'but  yciii  ftwli'go  rohim."  This.wasa-marvellous 
providence  for  tlieapoflle's  preftrvaiion.  O  how  eafy  is 
it.  for  the  nioit  wife  God  to  bafHe  and  blaft  the  mollxup- 
ning  contrivances  of  the  devil,  to  befool  the  enemies  of 
hischurch'and  i)eop!e,by  making  the  counlels  of  the  v^ick- 
ed  tobe  fcfiid'eiieet!  GoUloUksand  laughs  ai  ah  theplots 
of'wlcked  men  againftthe  righteous :  Fruftration  aiidifif- 
'  app6il>tfnent  attends  all  tlieir  deligns,  and  perdition  and 
'  deitrufticii  doth  awe  their  perfoivs ;  Pl'alT  ii.  5.  He  that  fitieth 
in  h^iiti'n  luught  themio/coni,  tin  Lntdhath  liieni in  a^i  iji'SK. 

.  .     6  And  when  he"  had  tarried  among  them  more 

jthan  ten  days,  he  went  down  unto  Cefarca  ;   andt^c 

next  day  fitting,  in  the  judgment  feat,  commanded 

Paul  to  be  bi-ought.     7  And  ■t\^h€a  he  was  coiiie, 

Jthe  jews  which  came  down  from  Jerufalem" (lood 

'rouild 'about,  atid  laid   many   and  grievous" cmh- 

■  plaints.^gainft  Paul,  which  they  could  not  prpve;  8 
.While  he  aiil'wcred  for  liiinfelf,  Neither  agaihlf  the 

•law  of  the  ;Jevvs,  neither  aj^ainfl  the  templ^j-^jiqiyet 

■  acrainft  Gifelar,  have  \  olFdnded'auy  tjiint^.«it,4li; :  ^ 

'  ercu  f;  The' ec^uity 'iind  ji.fbii'e'  of  Fcllus,  an 
in.ii.iwj  juJge,  In  his  proceeJings  at  St.  PaulVtriai  ;' he 
1  U  \%ill 


Tlie      ACTS. 


Chap.  xxv. 


•  •■■  ..  •  ■:  ;hi"?rg'iprifrt  aivl  dii^rslnat  nrcnfcd  him  fpe.-ik 
to  liii  fjcc  ;  he  will  have  the  prifoner  brcmght  forih,  and 
hf  will  hu'ethe  mntrcr  txinuned  by,  sixl  before  liimft If. 
WJien  i!k  in;il:cicijs  bring  the  iiiniiceiii  ujidn  ilieir  ivh.'., 
God  Will  provide  a  jnd;;e  for  their  turn.  2.  I'he  inJul- 
B'cr.t  rr  ( !i»rge  vvlncli  ihc  jews  broujdit  in  againft  tlie 
?no(lle.  Thnt  he  had  offended  ngainP.  ihc  b'.v,  profjntd 
llie  tei:iplf  .md  railed  ledition  aj^ainft  the  Roman  pover.T- 
wieiu.  Here  we  find  the  devil  at  his  old  trade  :  K:.rrely 
flirj'in"''.:pthcr.i|TC  and  malice  of  the  win  Id  airaind  the  faints 
Of  (toU,  under  pretence  of  their  being  eneniif,  to  theitate, 
and  fnlivj-rters  of  civil  government,  y  Tliat  tobs  loaded 
wiih  c.ihitur.ijs  and  reproaches,  has  beentlie  common  lor, 
and  conftant  portion  of  ilie  faitlifol  frier.ds  and  fervantsof 
ChrKt,  from  the  broinning  of  Chrillianity  ;  The  y&i:'.i bid 
many  avtl  i^rhvi,u!  iFirc^s  d^ith'J}  Peiiti  -aihich  they  ciuld not 
fr:,'je.  rieprcuh  has  been  the  reward  of  religion  and 
ris^hteoiifncl"'  ;  bnt  St.  P.uil  ealily  wipe?  offthe  fever;dre- 
■jiroaches  call  upon  liini,  aflirining  himfelf  to  have  always 
■  boeti  a  religion';  obfer^'cr  of  thehw,  that  he  went  intothe 
temple  upcn  a  religious  account,  that  he  iiad  never  taught 
!torpi:a<rticeil  any  rtbellion  ag.iiiiU  Cxfar.  The  fervan^s 
<if  Chriil  are  happy  in  their  own  innocency,  anil  their  ad 
verfaries  rentier  ihemfelvcs  odious  by  belying  ihein,  and 
laying  that  to  their  charge  which  every  cne  can  difprove. 

9  But  Fcflus,  willing  to  do  the  Jews  apleafurc, 
anl'wered  Paul,  and  faid,  Wilt  thou  go  up  to  Jeru- 
tilem,  and  there  bcjudged  of  thcfe  things  before  me  ? 
10  Then  faid  Paul,  I  Hand  at  Cxfar's  judgment- 
feat,  where  I  ought  to  be  judged.  To  th-c  Jews 
have  I  done  no  wrong,  as  thou  very  well  knoweft. 
.1 1  For  if  I  be  an  oIFender,  or  have  committed  any 
thin"-  worthv  of  death,  I  refufe  not  to  die  :  but  if 
-there  be  none  of  thefe  things  v.'hercof  thcfe  accufe 
me,  no  man  may  deliver  me  unto  them,  I  appeal 
unto  Ciefar.  12  ThenFeRus,  when  he  had  con- 
ferred with  the  council,  anfwcred.  Mall  thou  appcal- 
.cd  unto  Cxfar  ?  unto  Cisfar  flialt  thou  go, 

Obferve  here.  Ho-v  Feftus,  being  willing  to  gratify  the 
Jews,  afics  St.  Paul  if  he  v.ould  go  to  Jeriiralcui,  and  be 
tried  there,  in  the  Jewifhcourt,  about thofe  matters?  The 
apoHle  rfiJiied,  That  he  was  his  prifimer,  and  that  he  was 
properjudge  under  the  RoT7ian  eriperor,and  not  the  Jews  ; 
and  that  being  a  Ronian,  he  might  claim  the  privilege  of 
a  Roman,  vvhich  accordingly  he  did  by  appealing  unto 
Cxfar.  Feftus  hearing  that,  not  only  admitted  his  appeal, 
but  was  glad  of  it,  to  get  rid  of  him  without  peril  on  the 
one  hand,  or  ill-will  on  the  oiii?r.  Here  we  remark,  i. 
That  carnal  politicians  do  nut  (a  much  conlider  what  is 
jufl  and  right  in  itsos^n  nature,  .is  what  is  of  ufe  and  ad- 
vantage to  themfelves,  be  it  right  or  wrong.  The  apoflle 
"had  cleared  himfelf  from  .ill  llanderous  accufations  ;  and 
vet,  Frflut,  luilliKg  tn  (it  the  Jrtvs  a  pieafure,  would  not 
(ct  him  at  liberty.  It  is  too  «ften  the  praftice  of  corrupt 
judges,  that  they  may  plcale  the  people,  to  deliver  up  truth 
to  bf  iujuricully  criicitied  ;  ronlidering  more  their  own 
jrjtercJt,  than  thcjirilbiiei'sinuotfrcy.   2.  How  tht-aportle 


appealt  from  Jefufalcm  fo  Rome,  from  his  own  cotmtry- 
fnen  to  Heathen* ;  from  the  h'gh  prieft  i^  the  emperor 
Nero  ;  expctiiig  to  fintl  more  jj^i^e  at  the  h.indi  of  infi. 
dels,  than  from  ihe  Jewiili  lanhrdrim  :  And  to  tijis  the 
apoUIs  was  in.  fi>nie  fi^rt  tlivinely  ao'monifhed  by  Chriit 
liinileif,  to  make  his  appe;.l  to  Rome,  Acls  xxiii.  n.  Derf 
go'td  cheer.  Paid,  ihcu  Pu'li  htfir  •uiln/fj  to  me  at  R'jnit^, 
Doubikfs,  this  was  a  tni^hty  fupport,  and  flrong  confoia- 
titMi  to  him,  to  know  that  he  appealed  and  dcfired  to  go  to 
Rome,  \»here  God  had  appointed  to  Iiave  liim  go. 

1 3  And  aftercerlain  day-,,  king  Agrippa,  and Bcr- 
nice  came  unto Cciarea,  to  falute  Feflus.  14  And 
when  they  had  been  there  many  days.  Fedus  decla- 
red Paul'.s  caufe  unto  the  king,  fayjng,Therc  is  a  cer- 
tain man  left  in  bonds  by  Feli.K  :  15  About  whom 
when  I  was  at  Jerufalem,  the  chief  priefls  and  the 
elders  of  the  Jews  informed  wf,  defiring  to/icve  judg- 
ment againit  hitn.  16  To  v/hom  I  anfwered,  It  is 
not  the  manner  of  the  Romans  to  deliver  any  tnan 
to  die;  before  that  he  which  is  accufed  have  theac- 
cufers  face  to  face,  and  have  licence  to  anfwer  for 
himfelf  concerning  the  crime  laid  againft  him,  17 
Therefore  when  they  were  come  hither,  without  a- 
ny  delay  on  the  morrow  I  fat  on  thejudgmcnt-feaf, 
and  I  commanded  the  mvu  to  be  brought  forth : 
18  Againft  whom,  when  the  accufers  Rood  up, 
they  brought  none  accufation  of  fucli  things  as  I 
fuppofed;  19  But  had  certain  queftions  againfl 
hitn  of  their  own  fuperllition,  and  of  one  jefiis, 
which  was  dead,  whom  Paul  affirmed  to  be  alive. 
20  And  bccaufe  I  doubted  of  fuch  manner  of  quef- 
tions, I  afkcd/;;/tt  wlicthcr  he  would  go  to  Jerufa- 
lem, and  there  be  judged  of  thcfe  tnatteis,  21  But 
when  Paul  had  appealed  to  be  refer ved  unto  the 
hearing  of  AuguRus,  I  commanded  him  to  be  kept 
•till  I  might  fend  him  to  Cxfar. 

!\'ote  here,  i.  How  God  will  not  he  wanting  to  his  fer- 
rants  in  their  greateil  wantsantl  fuffeiings.but  will  provi- 
dentially difpofeofall  matters  in  order  to  theirdchverance, 
when  it  may  inoit  conduce  to  his  own  glory  and  their  good. 
Thus  here,  king  Agrippa  comes  to  congratulate  FelKis  ; 
Feftus  tlcclares  the  caufe  of  God's  opprefTed  fervant  to  the 
king,  and  God  makes  ufe  of  both  Feflus  and  Agrippa  to 
fcreen  the  apoftle  from  the  violence  of  hk  enemies.  In 
the  mimtt  ruitl  the  Lord  befeen,  hit  people's  extremities  are 
the  feafons  of  his  fuccour.  a.  How  the  verv  lirrht  of  na- 
ture  in  and  amongft  the  Heathens  condemns  it  asan  aft  of 
manifeft  and  notorious  injnftice  in  a  judge  to  pai's  fentence 
upon  a  perfon  unheard,  and  unallowed  to  make  his  defence. 
This  bafcncfs  was  below  the  Roman  gallantry  whilft  Pa- 
gins  :  Feftus  demands  the  accufers  and  the  accufed  to 
appear  face  to  face;  and  yet  fuch  a  diabolical'fpirit  of  ma- 
lice had  fo  blinded  the  Jews,  that  contrary  to  the  law  of 
nature,  and  the  taw  of  nation?,  they  would  hive  had 
St.  Paul    liere   coiidenincd,  without  knowing  the  caufe 


CUAP.XXVI- 


•I'hi 


A     C     T     S. 


523 


or  hcjrinjrhis  defence.  3.  \\  hat  bafe  snd  vile,  whatlow 
iinil  under v:Jiini<T  thouj^htsand  appreliciifionsliave  carnal 
men  of  the  linrh  and  holy  things  of  God.  Fcftus  here 
'calls  the  rt.li;',iou  and  worfliip,  which  was  of  God's  own 
inftiiuii-M,  molt  prof.iAely  and  lonteuipuionfly  by  the  name 
of  fup.  rdition;  Tbey  hud  certain  qurjlior.s  a^ti'inft  him  of 
ihciro-.un  fup  rj/ilion  .•  And  how  ili^hlly  doth  he  all«a  (peak 
of  our  j^loriiifd  Kcdtemcr,  Ifvling  him  otic  Je/uf  <  but  no 
wonder  that  the  dnni;hitl-i:<Hks  of  the  woilil  ki»ow  not 
the  worth  of  the  piarl  of  price. 

22  Then  Aj^rippa  faid  unto  Fcftiis.  I  \vou!(i;:tfo 
hear  the  man  tnyfclf,  To--inorro\v  laid  he,  thou 
(halt  hear  him.  23  And  on  the  morrow,  when. 
A"rippa  was  come,  and  Bcrnice,  with  qreat  {wnnpi 
and  was  entered  into  the  place  of  hearinir  with  the 
chief  captains  and  principal  men  of  tlic  city,  at 
FcRus's  commnndincnt  Paul  was  brought  forth. 
24  And  rVIhis  I'jid.  King  Agrinpa,  and  aJl  nicii' 
whicli  are  here  i^relcnt  with  us,  ye  lie  this  man, 
about  whom  all  the  multitude  of  the  Jews  have 
dealt  with  me  both  at  Jerulalmn  and  alfo  here,  cr}-- 
ing  that  lie  ought  not  to  live  any  longer.  25  But 
when  I  found  that  he  had  committed  nothing  worthy 
of  death,  and  that  he  hijnfelf  hath  appealed  to  Au- 
gullus,  1  have  deteiunined  to  fend  him.  1:6  Of  whom 
I  have  no  certain  thing  to  write  to  my  i-ord.  Where- 
fore I  have  brought  him  forth  before  you,  and  efpe- 
cially  before  thee,  O  king  .Agrippa,  that  after  exami- 
nation had,  Lmight  havefomewhat  to  v.-rite  27  For 
it  leemelh  tome  unreafonablc  to  fend  a  pt  ilbncr.and 
uotwithal  to  Ggnify  the  crimes  kcd  againfl.  him. 

Cbjerve  here,  1.  King  A-gtippi's  curiofity  to  ft  e  and 
llcjr  6t.  Paulj  lie  w:isbprn  :ind  hrcd  np  .'iniong  the  Jews, 
aiul  pmbably  inulerflood  fcmeihing  of  the  chriiliai)  reh- 
gion  ;  pollibly  had  heard  nnich  ol  P-btd,  and  therefore  lie- 
iiredti)  feehiin,  asHtriid  delircdto  fee  Chriil,  and  rohesr 
John  the  B:ipiilf,  only  to  gratify  his  ctuioiny,  not  to  be 
jilv^niagtd  by  his  iiiinidry.  2.  How  CL)i}teinptuou!]y  the 
Koly  Ghi.  11  fpe.Lsof  all  the  pomp,  retinue  at;  J  Ilatc,  \ihich 
Ftlhjs,  Agrippa,  and  I' 'rnitu  appeared  in,  att'ie  time  aiid 
place  I'f  Ik aking  ;  he  caMi  \t  fancy,  (o  the  original  word 
fignitits,  intitnating,  That  all  the  ponip^ftaiety,  and  glory 
of  the  woild,  is  ruithing  but  faricy,  adreainand.a  fiiadow, 
having  no  real  exiflence,  but  a  being  in  iinagiiiatlon  only. 
Cil'criie,  3.  That  truth  and  innocence  (hine'urih  the  more 
fpieiidiuly  by  the  greattr  oj;purition  that  isra'fcd  agaipft 
iliem..  Ti-.e  more  malicious  the  Jews  were  in  .Tccufing 
Paul,  the  more  did  hii  intiotcncy  appear;  atid  il'.?  more 
was  he  acquiticuanddifchiirgeil  i)V  hi^  judges.  Thus  we 
fee  the  provivlence  i>f  G<id.  wrought  ail  matters  for  Paul's 
Jrilbfication,  ai.d  for  the  Jews  rf|)rihei)!ia{i  :  Feflus  had 
swtliing  to  write  to  Cad'ar,  no  crime  to  inform  bin)  of 
agaiitrt  the  spoflle.  Thence  Lain,  1  h.it  although  God 
fomctipus  pcrtiiiti  his.  fL-rvanti  to  be  lo.'deii  \vi;h  llanders 
and  reproaches,  yet  he  v\  ill  fijji^l  a  time  to  clear  tlicir  inr.o- 
tciny,ai;d  caufe  their!  very  jo  Jg«;  if  net  their  accuie'rs  to 


proclaim  them  guihlefs.  I  find,  faith  Fcflus,  that  he  hath 
committed  tt'Jhhtg  worthy  cf  death.  It  is  no  fntall  mertv, 
to  have  oiir  innoccnry  vindicated,  for  God  lo  clear  up  our 
righteoufnefc  as  the  ligVit,  and  onr  juf^  dealin;;$  is  liie 
Hoon.tlay,  and  to  free  onr  reputation  from  ihofc  l)lciuiihes 
which  the  untharitabte  fiifpicion^,  or  rafh  ictifurts  of  (nert 
have  caft  upon  ns.  There  is  no  (pot  lb  unbeantiful,  as 
that  upon  our  credit,  favitig  imly  upon  our  ct)Ilfcit■nce^. 
God  made  the  apodle's  enemies  here  do  him  right,  and 
his  name  was  clothed' with,  honour  in  the.  ellimat;«ii  of  hi-i 
very  av.'vtrfariss, 

C  II  A  P.     XXVI. 

Thh  chapter  brings  St.  Paul  ^o  his  third  trial,  namch', 
i)c/ore  King  A'j,r\pi>:\.:  In  it  zoe  have  the  ap.-jtlt't 
apohgy  or  difinilive  pita,  xvhich  he  makes  fur  him- 
jdj  againji  th'^fc  hlvid  Jei^i;  ivho  did  Jo  viuLxiouJly 
perfeadc  him-. 

THEM Wgrippa  faid-unto  Paul,  Thou  art  per- 
mitted to  ("peak  forthyfelf :  Then  Paul  flrctch-* 
cd  forth  the  hand,  and  anfwered  furhimlelf:  2  I 
think  myfelf  happy,  king  Agrippa,  bccaufe  I  fli.ill 
anfwcrfor  mvfelf  this  dav  before  thee  touchin;>  all 
the  things- whereof  I  am  acculed  of  the  Jews:;  .^  . 
Efpecially,  becaufc  I  knowthee  to  be  expert  in  all 
euftom.sand  queflions  which  are  among  the  J'cwji 
Wherefore,  I  befeccli  thee  to  hear  ine  patiently. 

.Vo/f  here,  i.  The  pcrfon  whom  the  apoiile  makes  his 
ile.tcnce  before,  Agrippa,  Agrippa  a  kirg.of  u  horn  he  begs 
ihe  favour  paiirntiy  to  hear  him  :  It  ii  a  great  favour  for 
great  men  f(> much  as  to  hear  aa  innocent  gooil  man  |>Ie;id 
tor  hiiidelf ;  Agrippa,  who,  by  reafon  of  his  birih  and 
breeding  among  ihe  Jews  v\  as  acquainted  with  the  fcrip^ 
tuies,  the  l.iw  and  the  prophets.  2.  How  the  prox'idence 
of  God  wonderfully  procures  St.  Paul  a  liberty  to  l'i;e:.-k 
for  himuif;  Herchy  he  had  an  opporrunitv  at  Oiite  to 
n^ike  known  his  cafe,  anti  to  piiblilli  tlieg;)fpel.  Cut  r/i/i', 
t.riher; 'That  as  the  providence  of  God  '  ])rorcured- IiIm 
libeny,  fo  ihe  good  Spirit  of  God  gave- him  ability  to 
Speak  fo  cfticacioufly  and  eltectiiaMy,  with  foch  evidences 
and  demonfiratio.i,  that  he  not  only  took!  the  tar.',  Imt 
captivated  the  ctuifcienees  of  the  \\brile  court,  Jnd  jl.iuii- 
perfua.-'ed  the  king  himfelf  to  turn-chrJfHan. 

;j  My  manner  of  life,  from  my  youth,  u  im  h  ^i  „'s 
^  the  hrlt' among  mine  ov.-n  nation  at  JcrutJcm. 
know  all  the  Jev/s,  5  Which  kncvz-me  fiv.m  the 
beginning  (if  they  would  tcllif\')  th.-.t  after  the  moi't 
ilraitell.leil  of  (xtr  religion,  Ilivcda  PJiarifce. 

Here  .the  apoftle  hcgiiishis  defrirct,  witUa  relation  of  ili* 
imioceiKy  and  Ihicbicfs  of  his  life  bfforc  his  toiivcifion  ; 
he  did  and  coidd  appeal  to  aHihii  knew  hiiii,  comrrning 
the  unbl.iincablcntf>  of  his  convei-faiion.  Ir.ence7.-Wf, 
That  an  iiuioteut  and  LlauiLLl- '■  fe,  from  our  y«>iiih 
3  I;   i.r  11'  ^-ivs- 


52t 


Tlic 


A     C     T  ^  S. 


Chap,  xxv.i. 


up'A'am.'s-  W.  a  Hr.jrir.ar  fupportJHid  encouragrnient  to  u-  i,n  3 
fiilTtring  hour,  elpeclilly  when  we  are  called  I'ortli  tc  I'lif- 
fcr.t'os  le'iigion  and  ri;>hte.r,ulnefs  fjl;?,  Fartlu.T,  Thq,  iii.- 
ftjncj  which  ilie-apoHlc  gives  <iC  hit.  ftrii^r.efs  in  religion. 
^4ft(r  the  m-.p Jliuii^htrji Jeci  c/ our  religim  Hhied a  Pf>a- 
r'tfte.  ,  Of  ail  the'  IVcts  among  the  Jews,  there  was  noiip 
thartook  up  fiuh  an  extraordinary  itrid  way  of  religion  a,s 
the  Pharifees;  of  this  fed  was  Si.  Pjul,  before  convertqd 
to  Chrilli.inity,  and  in  this  he  reilpdfor  falvatioii.  Tlience 
Larn^  1.  That  an  extraordinary, ftrict  way  taken  up  in  re- 
ligion, is  thought  by  many  afureand  fu/Ilcient  foiindatioii 
for  their  etcrn.'il  fulvation.  2.  That  inariy  may  reft  upon 
a  itriit  way  of  religion,  which  yet  co/iieth  not  up  to,  but 
is  oft-times  btlides,  the  appointrtieiit  of  the  word  of  God  : 
The  Phsrifues,  for  their  unufual  and  fupererogating  w.iy 
of  exaiftuefs,  concluded  that  they  fhuuld  really  go  to  hea- 
ven, if  ariydid;  when,  alas!  many  things  wliich  they 
pratfiifed  with  extraordinary  zeal  anet  ftritliiefs,  were  ne- 
ver required  by  God  at  their  hands.  \    ''    . 

6  Andnow  I  ftand  and  am  judged  for  the  hope 
of  the  promife  made  of  God  unto  our  fathers/t  7 
\3n\o  which  prmiifc  our  twelve  tribes  inftantly  fcrv- 
ing  God  day  and  night  hope  to  come.  For  which 
hope's  fake,  king  At^rippa,  1  amaccufed  of  the  Jews. 

Our  apoftle  had  vindicated  his  life  before,  his  dovlrine 
now  :  He  tells  Agrippa,  that  for  believiiig,  expecting-  and 
preaching  the  doctrine  of  the  refurreiftion,  he  was  quellion- 
ed  of  the  Jews  :  This  he  calls  the  hope  of  tks promlfi  made 
cf  C'jd  unto  the  fathirs :  Others  unilerltoud  it  of  the  pro- 
mife ol  the  jVItliias,  which  was  made  unto  the  fathers,  and 
was  generally  depended  upon  by  the  moft  pious  aniongihe 
twelve  tribes  fcattered  abroad  upon  the  face  of  the  whole 
earth;  and  in  the  faith  and  cxpedation  whereof,  they  fer- 
vently fcrved  God  night  and  day.  Learn  thence,  \.  That 
the  piiiusand  GtxJly  among  the  Jews,  lived  in  hopcsofthe 
Melliah's  apfiearing,  of  a  glorious  refurretflion  by  him, 
and  of  an  eternal  lite  and  falvation  with  hitn.  2.  'J  hat 
ilieir  hope  t)f  this  promifed  mercy,  did  caufe  iheni  tofervc 
God  inrtantlytiay  and  night.  Hope  is  the  great  cxcittir 
of  inJultry  and  endeavour;  €Kpec'iatiyi)  pots  it  upon  ac- 
tion :  hope  of  lAiiaining,  is  the  moii.vf  io  ever}''i]i}dfrta- 
king;  the  Chritlians  hope,  or  thing  hoped  for,  is  great 
anti  excellent  in  his  tileem,'  namely,  eternal  life  ;  and 
,  where  theeltcem  is  high,  the  endeavour  will  be  iirung^ 
ihit  chriftiaii  who  ba^  well  groiHiikd  belief  anil  hope  of  a 
life  to  come,  will  ftrve  with  an  unwearied  dil.ligcnce  ai^d 
indullry  ;  if  by  any  means  he  may  ;jctain  the  fruition  and 
trjoyiiientof  it^'ve'r. -7.'  Untoiuhhh  protMJi,  iic'        •' 

8  .Why  nioujl,d  it  hp  thought  a  thing  increciible 
wiiii  )ou,  that  God  i5^oi|ld  raife  the  dead? 

As  if  the  :>p-oftle  had  (liid,  "  The  great  point  ill  eontro- 
verfyle  ween  me  and  youis  this^  whether  the  dead  inge- 
r.tf.ral  (lii'l  ariff?  .and  whetlierChrift  in  particular  be  rilen 
ivii»\  ihr  dead?  Now,  «liy  fliould  either  fttiji  iiicredible 
i(>\''>:'  I5  it  i()o,hard  for  Gi:d,  who  made  tljic  world, 
;»!   .  ■  il)<   wo'ld,  and  gives  life  to  all   living  ;  is  it 

too  fii-H  'jr  diUkuli  foriilai  to  raifc  the  dead  ?   If  not,  why 


(liquid  u  be  thought  incredil.Ie  ot  itapolTible  ? — Learn 
heuce,  That  the  doftrine  of  refurreclion  of  the  dead,  both 
of.fhc  judand  unj\»/l»  is  neither  iiicredible  nor  irapolTible. 
npither  agjiiift  right  reafon  or  true  faith.;      •         ,,      ' 

9'  I  vcfiiy  thought  with  myfeff,  that  I  oughf  t6 
daijiany  things'  contrary  (o  the  name  of  Jefns  of 
Kazareth".  .10  Whichthing  I'alfodidin  Jerufalem- 
andnjany  of  the  faints  did  I  Ihut  up  in  prifon, 
having  received  authority  .from  the  chief  priells  ; 
and  when  (hey  were  put  to  ^eath,  I  «ave  my  voice 
againft  ^/jfp-  H  '  And  I  punifh'ed  them  oft  in  every 
fynagQgue,' and  compdlcd  tliem  tobTafpheme  :  and 
being  exceedingly  mad  againfl  thifm^  perfccuted 
Mn«  even  unto  flrangc  cities.         '    :         ' 

Here  the  apoftle  frankly  ticclares,  that  he  was  once  as 
fliarpand  bitter  an  enemy  toC!)rift,»nd  to  all  that  believed 
in  hin,!,,  as  any  one  whatever  ;  and  .tht^ught  himfelf  boun'd 
In  confclenceto  perfecine  all  that  owned  him;  rind,  with 
threatn'ngs  ahd  tortures  compeVlecf  them  to  deny  Chrill, 
and,  being  exceedingly  fierce',  he  forced  them  to  fiv  to 
heathen  cities  to  efr  ape  his  fury.  Where  note,  i.  That 
we'ought  to  be  upon  vtry  good  .ind  lure  grounds,  before 
we  oppofe  and  pcrfecute  any.  2-  That  fome  perfecute  o- 
therf,  a^d  at  the  fame  time  ^hinktheydp  weliin  fodoing  ; 
I  verily  thought,  fays  the,  apbuie,  that  I  ought  to  do  mai.-^ 
things  contrary  to  the  naifieofjcfur.  He  fpake  as  If  his 
confcicnce  would  have  troubled  him,  unlefs  he  had  trou- 
bled others,  for  that  which  was  indeed  their  confcience.  3, 
That  Paul,  beinga  blafphemer  hinifelf,  compelled  the  pro- 
feflbrs  of  the  gofpel  to  blafpheme.  This  he  probabjy  .did 
two  ways,  jirll,  by  his  example,  they  i:ni,tajied  him  ia 
blafpheming,  or  fpe.tking  evil  of  the  ways  of  Chrjfl. '  Or 
fecoi:dly,  !>/  I;is  cruelty  ;  vexing  them  fo  in  rhf  ■  '  "  n 
of  Chriib,  thht  fome  who  were   unfe'.ried,   pi  1 

away,  and  bl  ilphemcd  the  name  of  Chrift,  wlbich  tney  had 
profelled.  Hi  compelled  them  to  hlafphemc  r'.Thtre  \%  d. 
ct«nptlling  power  and  coBltrainLngfprceinejtainplc,  cfpe- 
cially  in  the  e.sample  cf  perfons  in  po'^er  and  autbority.. 
Men  (in  with  a  knid  of  authority  :.  P.iiii's  .blafphcmOns 
example  coitipciled  others  to  blafphfina. ,'  .(' 

12  Whcyeupon  as  1  went  to '0aiT«afcM.>.  miii 
autliority  andcoinmilfionfrom  the'chief pried s,  ij 
At  niid-d^y,  O  kiii;:^.  I  fawinjthe  way  .?,  lirhtfjorfj 
heaven,  above  the  hrightnefs  of  the  fun,  fhininj^ 
ixjund  abtnitino,  and"  thcm  which  joumeivt^  with 
me.  14  And  when  we'were  all  fallen  to  vhe  earthj 
I  heard  a  voice  fpeaking  unto  me,  and  laying  in  •!•'* 
Hebrew  tongue,  Saul,  Saul,  why  perfecutell  \'.  (  ,1 
Bie  j"  II  is  hard  for  thee  to  kick  againfl  the  pricKsv  .  15 
And!  f:iid.  Who  art  thou,  Lord  ?  And!-  f  ■ 'i'  I 
am  Jelus  whom  thou  perfccutefl. 

Ourapoflle  having  declard  his.  niannei^  of  ; 
cowverli>n,  proceeds  next   to  dect.-»re  the    cxti  .1  ut.i  .ly 
manpcr  of   his   converiion  :   He  tcHs  Agrippa-,  tlliit  as  he 
v.ciji   with  9  pcrfecuting  purpo'c  towards  I>ainof<.-ii?,  at 

'mid-day 


Chap.  xxv}. 


The 


ACTS. 


S^o 


niul-:i<y,  n  light  froTi  Uoven,  above  thebrightnefs  of  the 
fun,  ffiined  roundaboiii  him.anJ  when  they  were  allfallen 
protrate  on  the  earth,  he  hearil  a  voice  fpejkiiig  to  liini  in 
the  Hebrew  tongue,  Haiti,  Saul,  lu^'j'  ptrfccutijr  tkw  tm  ? 
Sic.  Tierenote,  i.  How /efllefs  and  unwearied  perf^cutors 
are  in  t!ie  execution  of  tli?ir  moody  deligns  p'nd  i>i.irpufes; 
Paid  as  he  thought,  "h.id  fwept  and  cleanl'cd  Jei'iifalcp)  (jf 
faints  before  :  After  which  he  refolves  to  ranri^kDaDi.if- 
cu;,  and  undertakes  a  long  j,)urney,  of  five  or  fix.  days,  in 
order  to  that  end  :  The  worlt  jo'.'rney  tlmr  e\-erhe'intended 
biit  the  befl  that  ever  he  undertook  ;  a  journey  m6{t  ma- 
Ikrioudy  purpofe(r*by  him,  but  moll  inercifuhy  dirj^ofeJ  b/ 
God  ;  and  accordingly,  he  is  niec  with  in  the  w.ay  :  C;:riil 
appears  to  hiiii,  a  fuddcn  beain  ofjight  fliines  round  about 
him,  and  a  voice'i's  heard  by  him,  Tayhg/Saur,  Snul,  ~xljy 
firfccut^p  thou  me?  that  is,  Me  in  my  members.  Such  as 
perfecatc  faints  for  their  fanift'ay,perfecute  Chrift  hiinftlf 
and  he  can  no  more  endure  tofee  them  wronged  thanhim- 
felf ;  as  the  honour  of  the  head  redounds  to  tt;e  members, 
fo  the  fatlraws  of 'the  members  are  refented  by  the  head  : 
Chrift  faid  not  thus  to  his  murderers  on  eanh,  "  Why 
bind  ye  me  ;  Why  bulTet  ye  me?  Why  fcourge  ye  and 
crucify  me?"  But  Iiere,  wlien  liis  members  fu/Ftr,  he 
criej  oat  from  Iieaven,  Sail,  Saul,  'M^y perfccutejl  thoume? 
Lord,  thou  art  more  tender  of  thy  body  myllical,  than 
thou  wert  of  thy  body  natural ;  more  fcnSble  of  thy  mem^ 
hen  fulFeririgs  thnn  thine  own  !  

16  But  rife  and  ftand  upon  thy  feet :  for  I  have 
appeared  unto  thee  for  this  purpofe,  to  make  thee  a 
tninirtcr  and'a  witnefs  both  of  tTiefc  things  wliich 
thou  haft  feen,  and  of  thbfe  things  in  tiie  which  I 
will  appear  unto  thee ;  17  Delivering  thee  frotn  the 
people,  and  from  the  Gentijes,  unto  whoni  now  I 
lend  tliec,  18  To  open  their 'eyes,  and  to  turn  theip 
from.darknefs  to  light,  atid  yrmJi'the  power  of  Sataii 
Onto  God,  that  they  may  recdvd  forgiveness  of  fins, 
and  inheritance  araonL'  them  which  arC  f.iudificci 
by  faith  that  is  in  me. 

St.  Paul  had  given  king  Agrippa  an  account  of  his  mi- 
racu!  1;:^  :.-  iverilon  in  tjie  forjircr  verfes  ;  in  thefc  he  de- 
cl.i-  n  his  extraordinary  cmiiniflion  t-o  preach  tlie 

gofp..  ;  Wi..:  Chrilti  who  appeared  to  him  from  heaveuj 
chofc  him  to  be  a  preacher,  as  well  as  a  prof^flor  of  the 
gofpej  ;  affiring  him  that  he  svonld  It  .nd  by  him,  ind  de- 
liver him  from  t!ic  perfecutions  both  of  Jews  .indGentdes 
to  whom  hf  Ihouid'fend  Ijiia,  and  woull  blc;fs  his  endea- 
vours,.to  the  opening  the  eyes  t^f  fheir  tindcrrtanding  and 
to  the  mrninjT  of  them  .from  darknefs  fo  liglit,  and  from 
iiiepowerof  Satan  unto  God,  that  they  mipjht  receive,  by 
f.iith  infhrili,  and  remilFion  of  fnis,  and  a  portion  of  the 
heavenly  inheritance  among  fuchas  are  regenerated  by  his 
Holy  Spirit..  Here  nite,  i.  Tiie  iionour  whicii  God  is 
pjeafed  to  put,,tjpun  the  minidry  of  tlie  word,  his  own 
ordnance:  Tljjeapo(lie,  who  was  the  oidy  initr'^uicnt,  is 
laid  10  open  the;  eyes  of  the  blind-,  and  turn  tinners  from 
<ljrknel]s  to  liglir,  and  fro.m  the  power  of  Satan. ni.itoG.od; 
all  which  i>"  proptfly  audprijK;p:i!ly  the  work ol  the  Spiril 


of  ClirllV;-yet  lis  is  pleafed  to  piu  tl)i.s  honour    upon  his 
inltrnmcnts  the  min'llers,  by   whoin  he   worketh  all  this, 
and  for  which  reaf*^'!  they  are  called  c'o- workers,  or  worker's 
tojetlier  with  Chrill.     2.  'Phe    npnlHe'^s   nJiflion','  /  fetu! 
thit.     Grent  is   tii;   dignity  of  gofpel  miiifK'r6>tbey   are 
Gcidt's  meir^ngsr's  ;  their  yoMiMHl'iuii  i<.fealed  by^the  wlijolf,. 
Trinity,  and  iniioi.ues  bpth,  thijr.dmnity  and  .duty  :     I'lj 
intimate  tlicir  h  )li:icf$,  thty  nrc  calk-d  mcji  of  God  ;  _  for 
their  vi;M!  uvcy.  wntchihen  f  fir   their   cofirfig?,  th'qy  are 
cdlied  fof.ilcrs  Vfor  tlreir  p.ii  ifuVn-ifs,  hnrvelfl-dhivircrccf  f 
their  caret>f  the  flotk,  fiieph«rd«  ;  fr.r  t!icir  wilti'An.rt-er'- 
feers;  for  tlicir  indnftry,  hufbindmen  ;   for;iilu:ir  p  tiance, 
f^ihennen  ;  for  ti>eir  tendero^f'rniwi'es ;  for.tlicir  jllcdioa- 
ateiv2rj,fathcrs  and  trtothers  ;  i'or  their  taithfuhieljs,  l^-V; 
ards.     A  very  high  and   honourable  c^rilling  ;    the  S«>n,of 
God  delpifrd   it   no:.     i^.   St.   PauKs  coximiinon  in    the 
feveral  branches  of  it.  Firft  To  op;n  their  eyes,    th.ii  .is,   tw 
enlighten  their  underftandings,   that  they  may  know  GoJ 
and  tlicir  dutyio  him.  In  order  to  which  tlipfeii  rtq^niri.  j 
(t.)  Ability  in  the  preachers  :  How  can  iliey  open  th-'    ■ 
of  others  vyho  are  blind  and  ignorant  themfclves?   (. 
not  they  that  undert;iketo  he  guides  and  leaders,  very  wt.: 
tokno.v  the  w.ay  themfelvef?     (2)   Pcrfpituity  in    the 
fermon  :   Wiiat  hope  can  there  be  of  openitig   men's  un. 
dcrllinding,  when  the  nutter  delivered  is  doled   up  from 
them  ?  It  was  St,  Paul's  aim  to   fp^ak    words   eafy  to  be; 
underftood,  and  it  Ihould  be  ours  :    it  is  the  fame  thing  to 
preach  in  an  tmknown  tongue  as   in  an    unknown  ft>  le, 
above  the  reach  of  pur  hearers.     Painted   gbfs  is    more 
collly,  but  the  plainer  gl^fs  is  t'ne  dearer  ai'.d  more  ufeful. 
But  we  muft  take  care, that, though  we  come  in  plainnels, 
yi?t  not    in   rndcnefs   offpeech..    The  fecond  ])art  of  St. 
Paul's  commiirion,  was  to  turn  men   from   darknefs  unto 
light,  and  fi'om  the  power  of  Satr.n  unto  God  ;   inonlerto 
which,  he  was  turned  fi-oni  tlicfe  hniifelf.     He'  lv.is  little 
reafon  to,  expect,  that  God  will  honour  his  miniftry  for  thtj 
converlion  of  others  from  !i;i  and  Satan,  who  is  under  ihi; 
dominion  -of  both    hinifelt".     The    minillers   life  is   t!ie 
people's  looking-glafs,  by  which  they  ufuiily  drefs  theui- 
felyes.  ,  4.  The  happy  fruit    of  St.    Paul's    million  and 
c?».T3miflion  both,  That  they  r.tay  rsche  f'.rghiemfs  'jfjins, 
ami  un  hi^erltancs  among  ih;rn  ihut  ere  jancHjieii.  W  herc- 
fcev<;r  true;  repentance  is  wrougiit  by  'he  miniftry  cf  the 
word,  there  is  forgivei'.efs  attained,  and  title  to  the     inhe- 
ritancc'of  li^avenattsincd  witii  ir.  Liflly,  a  threti'iddme- 
t3j>horic3']defcriptit>:iofrht  flare  of  grace  after  conv'eifio;i. 
The  Hate  of  nature  is  a   (late  of  blintlnefs.  To   r,p>n   their 
eyes  :  A  ft.ite  of  darknefs,   To  tarn  thfmfrom  dmk/ufs   to 
light  :   A  Hate  of  fl.ivery,-y/'ih'//(l";  U)e  p-jivi  r  <f  Sat.in  unl-) 
Cod.     Tl;^,ftate  of  grace  after  converlion  is   ft t  forth  by 
light,  light,  and  lilierty.   •  All  iliis   is  Chrill's  work  prigi- 
I'lally,  hilt  l'i1    minidrr's  worl;  inHrtanichrstly  •   /   krve  /cut 
thee  tO'jpentheir  eyesjto  turn  them  from  djrkn.'fst'i  l-^lit,  'ifcc. 

jg  Whereupon,  O  kfr  :  .\4rippa,  I  was  r^of  d-.f- 
obcdiem  uiitothc  hea\  on:   2oBuf  ' 

lirll.ui  '■  '""  .,,  .iiri  at  Jcr    ' 

ihioui,  ['.'.dea,  and 

Gtmtii .  it  and: 


A'-^ 


The 


ACTS. 


CiiAPxxvr. 


and  do  ivoi'is  meet  for  repcntajicc.  21  For  thefc 
t.iurts  thw*  Jews  Ciiughl  mc  in  the  temple,  and  went 
about  to  kill  wjr.  22  Haviiii;  ther«.'l'ore  obtained 
help  of  Cud.  I  continue  unto  this  day,  witnefling 
both  to  iniall  and  great,  fayin^;  none  other  thin^js 
than  tliofc  which  the  prophets  and  Mofes  did  lav 
Ihould  come;  ^^^  Tiiat  Chrill  fhould  lulLr,  atul 
thit  he  Ihould  be  the  lirfl  that  Ihould  nle  from  the 
dead,  and  fliould  Uiew  li^ht  unto  the  people^  and 
to  the  Geiuiles.. 

I\''itf  hen-,  I.  How  obedient  the  apoflle  was  to  the  cnH 
of  Chri)l  ;  haviiijr  had  i'o  gloriiJiis  ;i  vilion,  he  did  r.ot,  he 
tlurlt  not  rebt  >  at  (hi  lij;ht  of  it ;  hut  immediately  wt-nt 
forth  and  prccchcil,  flrl>  at  Daiiuftiis,  then  at  Jc-riifalern, 
th?n  throiij^hout  all  Judea,  and  at  lalt  among  the  Gen- 
tiles, the  djctriue  of  repentance,  and  'he  necelliiy  of  j^ood 
work"!.  I.  The  ill  rtq'iital  whith  the  good  man  me:  with 
fyr  his  ihhg^ence  and  faithfulnefs  in  pre.iching  ths  g'nd 
ti<!inrjs  of  the  gof[)el  ;  ftVr  thib  he  had  like  to  h.ive  been 
killed  by  the  Je"  s  in  the  temple  :  Eviingtl'ium  pr.(d':care 
ejt  fitr-jtcm  mund't  infc  dri  hnv  e  ;  "  To  preach  the  gofpcl 
\i  the  ready  way  to  bring  the  wrath  ^nd  fury  of  tlie  workl' 
ui>on  oii/ftlves."  3.  With  what  ihankfulnefs  the  apoftle 
owni  and  .^ckno.^ ledges  the  merciful  providence  of  God 
in  prefcrving  him  both  from  the  fraud  and  force  of  his  ene- 
mies, Havtr^o  (,btu]md  htlp  nfC:d,  I  cir.tir.u:  iir.to  ibis  day. 
And  ho'.v  did  the  fenfe  of  divine  goodnefs  upon  his  fonl', 
provoke  hini  to  go  on  with  his  woik,  drcKiring  no  other 
thing  concerning  Chrift,  but  what  Mofes  and  the  prophets 
did  of  old  foretel  of  him  ;  naniely,  That  he  ilioulil  be  put 
todeath,,and  fluiuld  be  the  firfl  that  ihould  rife  again  by 
his  own  power,  s.v\A  be  the  author  of  our  refurrtiflion. 
.V'/Zf  h.ere,  That  the  fufferings  of  Chrilt  were  taught  by 
^lofci,  in  :dl  the  connnands  given  about  facrifices  ;  and 
not  by  Mofes  only,  but  by  the  prophets  alfo,  particularly 
the  projjliet  Ifaish,  chap.  liii.  the  evangelical  pmphet,  and 
j>roplieiic;ii  ev;jnj;e!i{i:,  v.ho  wrote  as  clearly  of  Chrjd's 
toiiiing,  asif  lie  had  then  been  come  :  From  whence  the 
apoflle  argue?,,  iiow  bhick  the  witkedntf^  of  the  Jews  was, 
who  wen:  abrond  to  kill  him  for  preaching  the  fame  <!oc- 
frine  w  hich  .Mofes  and  the  prophets  had  taught  before  him. 

,  2.1  And  as  he  thu.s  fpakcforhinirelf,  Feftusfaid 
with  a  loudi  voice,  Paul,  thou  art  bciide  thyfelf  ; 
much  learning  doth  make  thee 'mad..  25  But  he 
laid,  I'am  not  mad,  mofl  noble  Feftus  :  but  fpeak 
lorth  thti  word»;  of  truth  and  fobcrnef;:.  '^^  For  the 
kin^  knoweth  of  ihefe  things,  before  whom  alio  L" 
Ipe.ik  Oetly.  For  I  am  perfuaded,  that  none  of 
thele  thin^iS^are  hidden  from  him  :  for  th'S  thiu^ 
was  not  done  in  a  conjer. 

Hiih-rtoFcflushad  heard  i he  apodle  withgreatpsiifnce, 
b'Jl  no*  he  in'.criupis  hi;n,  and  ti-IU  hiio.  he  talks  1  ke  a 
iii.in  that  wai  cra'/.ed.  Carnal  niindN  pali  vtiy  uniliaritable 
f/n^'ures  upon  fpiriii:nl  [  erfnns  and  fpiriiud  thing*.  Chi  ill's 
kirdrrd  fii(i,  //>  -iijr  t\'lidc  hiin/'ttf,  iMark  iii .  21.  Fellus 
Lcrt  j  i.lgtd  P»a!  U)  be  aud;   thinking  tlut  h.c  hid  over- 


rtuJied  himfclf  ;bv  meddiingwtth  nutters  too  high  for  his 
capacity, and  too  deep  for  hii  underltanding.hchad  brought 
himltlf  into  a  deep  melancholy  :  Pjul  th'ju  utthejidc  thyjdf, 
much  Uurning  hath  rnadi.-  t/ite  mud.  Bin  obferve  with  w  hai 
meeknefi  and  due  lernu  of  r<  fpcft  the  apulUe  replied  to 
th's  reviling  governor,  1  am  irJ  tiuiJ  ni'.Jt  f.'AiU  F,Jlus, 
Here  note,  1.  ^  he  title  of  Imxioiji  given  to  Feftas,  not  la 
much  to  his  |>erfon,  for  thai  was  uuworihy,  as  tohisofEcc, 
which  v.as  truly  hoiiouf  ablo,  M.J}  noble  Ftjlus.  'Jiiles  ol 
refped  and  honour  given  to  pcrfuns  in  pface  and  power, 
are  agreeable  to  the  mind  of  God,  and  countenanced  by 
Chriltianity.  j,.  What  an  happy  vietory  and  conq  lell  the 
apoille  had  over  hisown  pallions  he  waves  the  reflexions 
Fcltus  hadinide  upon  him,  jmd  had  learned  of  his  Alalter, 
who,  when  he  was  reviled,  reviled  not  again.  It  U  an 
happy  attainment  for  a  man  to  be  iiiaftvr  .;f  hinifclf  under 
a  proiocation,  10  be  reguLted  by  right  reafon,  and  not 
hurried  by  blind  paJiion. 

27  Kiug  Agrippa.belitvcft  thou  the  prop  he!;-,  '  I 
know  that  thou  believeft. 

The  apo.lle,  kno.\ingihat  Agiippa  was  educated  among 
the  Jewi,  telh  him  that  he  could  not  bu:  hear  of  the  life, 
dodl.-i:je,  miracJci,  d^aih  and  refuireclion  of  Chrill  ;  alt 
which  were  done  openly, and  not  in  corners;  and  he  could 
not  bat  believe  the  |)ropheti,  and  what  ibey  had  foretold 
concerning  the  Meliias;  and  if  the  power  of  worldly  in- 
loreft  did  not  overcome  him,  his  life  and  praftife  would  be 
anfwerable  to  his  faith  and  belief.  Thence  karn.  That  a. 
right  belief  of  the  holy  I'cripiures  is  of  great  efficacy  and 
forte  to  conform. a  perlbu's  life  to  the  practfe  of  real  and 
univerfal  holinefs. 

28  Then  Agrippa  faid  unto  Paul,  Almofl  thou 
perfuaded  me  to  be  a  ChriRian.  29  And  Paul  laid, 
I  would  to  God  that  not  only  thou, but  alio  ail  that, 
hear  me.  this  day,  wrcrc  both  alniolt,  and  altcethcr 
luch  as  I  am,  e,\cept  thefe  bunds. 

AVe  here,  i.  What  an  efilcacy  St.  Paul's  doftrine  had 
upon  Agrjppa;  though  he  would  no:  be  converted,  yet  he 
could  ncK  but  be  convinced  ;  his  confcience  was  touched, 
though  his  heart  vv  as  not  rene\\  ed.  L-dr>i  thence,  1  hac 
there  is  certainly  that  in  religion  which  carries  its  own  evi. 
dence  along  wi:h  ir,  even  to  the  confcicpces  of  ungodly 
men.  -^.  How  fa-j  it  is,  w  henperfons  have  enjoyed  the 
Icriptures,  iheprcaching  of  the  word,  and  all  means  offal- 
vation,  and  yet  are  but  almofc  Chriftians,  and  iliall  never 
enjoy  the  leail.falvation  ;  they  are  within  iightof  heaven, 
and  yet  (hall  never  have  a  fight  of  Gcd,  3..  That  fuch 
as  v/ill  bSi  Chrilbans  indeed,  niuilnot  only  be  slmuft,  but 
aUogeiherChiillians:  1  \i(.iJJ  that  y.u  and  all  ;hat  hc^r 
trie,  fjys  the  apulllc,  'j)trs  altogttktr  fjch  as  1  ein,  extpt 
thffe  b'jr.ds.  Nv'hcre  note.  The  oitrac.'dinary  charily  and 
Chri'lian  cpinpaHJcn  of  St.  Paul:  \\c  wifijed  them  his 
graces,  not  his  chains^;  he  d:d  not  wlib  theni  his  bonds 
and  in:pnfor,nirn;s,  bnt  he  v.iilud  iheiij.  ihfr  hrx^^  liberty 
.ind  eiilargcnciit  by  Jti'us  Ci.ritl,  whiJi  he  cnjcvcd;  he 
would  keep  his  forrows  and  oatward  iroubles  to  himftlf, 
but   v.ifLes  they   were  atquiititcd  v.ith  his  Liward- cim- 

ft.latioa5_, 


Chap,  xxvii. 


Tlie      ACTS. 


^^7 


folatjons  nn-J  cot7)fo:-t£.  A  pood  man  widjc  oiTisrsa?  well 
as  he  wirtics 'oirolclf;  and  if  at  any  time  lie  wiflics  that 
which  is  [leiially  rvil  to  the  word  of  his  enemies,  he  doth 
it  with  an  eye  to  their  fpiritual  and  eternal  good:  A  good 
man  dares  not  wifli  ili  to  ihofe  th.it  have  .iftinlly  done  ill 
to  him  ;  but  v.ifiies,  pray;,  and  endeavours  the  btik  ^^ooJ 
for  them. 

30  And  when  he  h.id  thus  fpokcn,  the  king  rofe 
up,  and  the  governor,  and  IJcrnicc,  and  they  that 
fiit  with  them.  31  And  when  they  Averc  goncafidc, 
ihcy  talked  between  thetnfelves,  faying.  This  man 
doeth  nothing  worthy  of  death,  or  of  bonds.  32 
Then  faid  Agrippa  unto  Feilus,  This  man  might 
have  been  fct  at  hbcrty,  if  he  had  not  appealed  un- 
jO  Cielar. 

Note  here,  Kow  Agrippa,  Fcftii^,  and  the  whole  com- 
pany, acquit  the  innocent  apoflle  in  their  judgments  and 
coni'ciences, yen,  with  their  tongues  declare  that  he  defer  vcd 
neither  death  nor  bonds;  yet  at  the  fame  time  tliat  they 
acquit  him,  they  difciiarged  hint  rot,  but  he  is  left  in  his 
enemies  hands  and  at  lali  nut  to  death  by  the  Gentiles. 
But  how,  may  it  be  faid,  wasGod's  proinife  fulfilled  then, 
verfe  16,  17.  /  have  pppeared  unli  thee,  to  mnkc  thee 
a  minifler  aid  a  '±'':tncfs,  and  u^til  dtl'iver  thee,  &:c.  How 
did  God  deliver  him  from  the  Gentiles,  when  he  was  at 
hfl  delivered  into  their  hands,  and  put  ro  death  by  the 
Gentiles  ;  /fnf.  As  long  as  the  wifdoni  of  God  faw  it  fit 
and  convenient,  for  the  purpofes  ofhisglorj',  and  as  a  real 
mercy  conducing  Tothe  apolHe's  g0(  d  ;  as  long  as  it  was  a 
true  and  beneficial  deliverance,  fo  long  God  wrought  de- 
liverance fo-r  him  ;  nay,  rather  than  fail,  in  a  miraculous 
manner,  no  chains  coii'd  biiid  him,  no  iron-gates,  nor 
prifon-wails  confine  him  :  But  when  he  had  fini/lied  his 
courfe,  run  his  race,  fought  the  good  fight  of  faith,  and 
done  the  work  which  GotJ  (et  him  about,  it  would  not 
then  have  been  a  deliverance,  but  a  real  detrimentTohave 
been  kept  longer  from  his  reward  :  Now  niight  the  apoflle 
fay.  Give  me  my  robes  and -my  crown.  Gcdnow. made  his 
word  good  to  !h«apon'e,todelivcr  him  from  the  people  and 
the  Gentiles,  by  making  death  hisdelivererand  deliverance. 
Thus  faithful  is  God  in  his  promifes  to  his  people.  He 
will  deliver  them  in  fix  troubles  and  infcven;  in  every 
danger,  in  every  dilficulty  ;  but  when  death  is  the  bcft  de- 
liverance: they  fhallhave  it  as  a  covenar!  mercy  and  blef- 
fing;  for  all  things  are  our-s  if  we  iie  ChriA's,  whether 
life  or  death,  i  Cor.  iii.  22. 


s  x-(y)'(7ge 


c  II  A  P.    xxvn. 

■I'his    chcJHn-  gives  us  an  accaurU  0/  Si.   Pau  ,   „ 

h  fea  Jrcm  CcC^rca  to  Rome  :   ayid  though  it  proved 

yi  vfry    dangerous   voyufgc,    yd  the  divine  care   pre- 

fervci    him.    and   c'l  that    were  -rith  him,    for  his 

fake.     A  Jull    relaticn,    both  of   the  dmiger  and  de- 

liycrance,  is  recorded  in  this  chapter. 

AND  when  it  was  determined  that  we  fbould  fail 
into  Italy,   they  delivered  Paul   and   certain 


otheiprifoners  unto  one  n.^mcd  Julius,  a  ccnti-.rioa 
of  Auguftus'  band.  2  And  entering  into  a  fhip  of 
Adramyttium,  we  launched,  meaning  to  fail  hy  tlr-. 
coafls  of  Afia,  one.  Ariflaichus  a  Macedonian  of 
Theflalonica  being  with  us.  3  And  the  next rftjy 
we  touched  at  Sidon.  And  Julius  courteoufiy  en- 
treated Paul,  and  gave  hir.i  liberty  to  go  unto  hii 
friends  to  rcfiefh  himfclf. 

The  time  being  now  come  for  the  fii'F.'lirg  of  God'" 
purpolis  and  determinate  counfel concerning  Paul,  recorded 
Atfts  xxiii.  II.  Be  of  go'id cheer,  Paul,  ar  thou  hoft  Irpified 
of  me  at  Jerura!tm,Jo  fmlt  thou  hear  viUr.efs  clfo  at  Roue  . 
Purfitant  to  this  purpol'e  of  God,  Ftftus  the  Riimn  gover- 
nor delivers  the  apoflle  andhis  affociares,  Luke,  Timothy, 
and  Arillarchus,  to  Julius,  in  order  to  their  fondir.g.v^ith 
feveral  other  prifoner.s,  who  probably  werr^^reat  malefac- 
tors,to  the  city  and  court  of  Rome,  v/here  .-di  tppeals  made 
to  the  Roman  emperor  were  he.ittl  andderermined  before 
himfelf.  Now  here  wc  have  ohfei-wih-,  1.  The  perfon 
whom  the  apoflle  was  delivered  to,  Julius,  a  ^'cry  civil 
perfon  to  the  apoflle,  who  fu(rere<I  hiin  to  fee  and  receive 
the  civilities  of  his  friends.  'J'hus  God  raifcs  up  his  people 
friends  in  the  midft  of  their  fufferings,  and  when  perfec:- 
tors  fendshis  faints  to  prifon,  he  will  provide  keepers  fcr 
their  turn.  Julius,  an  heathen  foldier,  was  kinder  to  hitn 
than  his  own  countrymen  the  jews,  1.  The  villainous 
company  of  malef3<S:ors  and  prifcners  that  the  innocciir 
ai)ortle  was  packed  with  :  They  delivered  paid  ard  certain 
other  prlfnners  to  Julius.  Saints  and  tinners,  good  and  bad. 
innocent  »:id  nccent,  fh.-.re  together  in  the  fame  cf.tward 
miferies;  but  tlwiTgh  rhsy'bet.husjiimliled  together  in  this 
world  (where  all  things  come  alHce  to  all)  yet  the  righteous 
Judge  will  make  a  diS'erer.ce  between  them  in  riie  other 
world,  3c<:ordinjT  to  their  works.  ^.  Tlunigh  rlie  apoflle 
was  thus  yoked  with  malefadors  and  a-imiiii'h  in  tliefliip 
yet  God  favoured  him  with  fome  companions  which  w-rre 
according  to  his  heart's  defire  ;  namely,  his  dear  fJTociates 
St.  Luke,  Timothy,  and  Arillarchus.  It  is  a  grtat  com- 
fort to  the  afllicled,  to  have  good  companions  in  their  af- 
fiidlions.  Optimum  /olatium  rjt  fodalitium  :  But  above  all,  it 
was  the  happinefs  of  the  apoftle,  that  he  enjoyed  the  pre- 
fence  of  Cod  with  him  in  fo  comfortable  a  manner,  in  and 
under  all  his  fuiFerings,  according  to  his  promife,  'chap. 
xviii.  10.  J  am  with  thee,  avd  m  rran  Jljall  fet  on  ihee  t» 
hurt  thee.  The  gracious  (pecial  prefence  of  God  witii  his 
children  and  peoi)le,  is  a  fure  and  fufricitnt  fupport  unto 
them  in  an<l  under  aH  the  dilHculties  and  trials  which  lits 
wifdoni  lees  fit  to  cxercife  and  try  them  with.  4.  What 
an  additional  favour  it  was  froni  God,  that  St.  Paul  found 
friends  in  Sidon,  fuch  faints  as  he  could  comfortably  con- 
Verfe  with,  and  receive  refrefhments  from,  even  needful 
.iccoramodations  for  his  tedious  voyage-  l.eam  hence. 
That  God'scare  f»f,  his  coirpallioii  rou  ards,andprov!fion 
f->r,  his  children  arv.1  people,  is  univerfal  and  perpetual,  at 
all  times,  and  in  all  places. 

4  And  wlicn  wc  had  launched  from  thence,  w.e 
failed  under  Cyprus,bccaufe  the  winds  were  conlra- 
r)'.  5  And  when  wc  had  failed  over  the  fca  of  Cihcia 

and 


£«8; 


A    V.    T    S 


Chat,  xxvir. 


rftirl  f— -  •,!■,-]'.-.,  \.'r:  rAm.e  to  MvTa,  -a'cify  bf  Lycin. 

*"'  'lion  found  aflifp  of  Alcxan- 

'-  ;   and  he  put  i;    ■ '    •  7 

-  -lied  flou'jy   ma;  ...lid 

''  "vKrajranii'ft'Cnidfis  :1  not 

'■'  f.iiU'l  umler Crete,  vvoragainll 

^'  n'dly  pafTing  it,ca_nie.«nroap!acc 

n-Iiich  is  called,  Tiic  Fair  haven  ;    fii'gh   wberennto 

V  '        iry  ofl.nfi'a.     '<)  Xow   when   iinich  time 

V  J  -.,  and  when -I'ailjn;;  was  iTow  dangerous, 
bvcaiife  theTafl  was  now  idready  pafl;  J'aiil  admo- 
hiflicd  tlieiUj'  .lo.And  laid  iinin  (hem,  Sirs,  I  per- 
ceitvc  that  tjiis  voyaocujll  be  u-ilVhurl  and  nuieh 
damage,  not  only  of  the  1-adiil^*  and  fliip,  but 
alfo  of  our  lives,  ii  Nevcrtheltfs,  the  ecnlurion 
believed  the  niaflerandlhe  ov.ner  of  t!ie  fltip  more 

thxhtliofethinijs  \vhich  ivereTpoken  by  Paid. 

n      ;  -  !        ,    "^  .  .•       .*■■...     ^ . 

An  .icconut  is  here  givein^".  j.he  very  li3z.n«loiH  voyage 
v,l:i(.h  ilie  apofll^Jiad  ilroiii  -C'cfjirea  to\;i'ar;cls  Rpme.  He 
fails  frojn  Ctfirrea  to  iC'ypni$ ;  from  Cyprus  to  Cijicia  ; 
frc'in  Cilicia'l"  Crete  :  And  having  been  lonir  n  fea,  and 
the  fuiiiiiier  wearing  au;iy,  and  the  parent  fift[)o.'ng  p;ift ; 
th:it  is,  iLe  auivcrfiiry  f.ill  ef  cKpiafion,  v-Jiith  was  on  the 
teniL  d.iy  of  Sepreniber;  after  whiththe  fea  c;an>wingtietn- 
pelliuiuj,  ihdarjcinnts  left  of}' fading  until  March,  becaiife 
«f  lite  fliortntfs  of  the  days;  Sr.  Paul,  forefeeing  the  dan- 
ger of  the  fejjon,  and  being  alfo  in/pired  by  tbc  Spirit  of 
God,  adninnirtied  them  of  the  ;-rcac  h;»Z3rd  of  the  voyage 
buth  to  the  rtiip  and  alio  to  the  lives  of  thofc  that  were  in 
it.  and  advifcd  them  to  veiiturc  nofarthor  t;!!  ihc  fea  was 
calnv.T:  but  il^e  owner  and  governor  of  the/liip  ^who  was 
liJIipdlfd  tpjbe  better  fkilicd  in  his  own  art)  advifing  other- 
w-.il'r,  the  r.iptaiii  of  the_guard  prefers  hisjudgmcn;  before 
rfiil.andfqfetsfor  A'ard,bui  with  great  /'a^/7r«'andgrenter 
/iA,  a»  iht  f^fn/ declared.  From  the  whole  we  gather, 
1  hat  the  fiitert  feafons  ought  to  beohferved  and'taken  for 
every  entirprize  both  facred  and  fecnlar.-  Winter  iournies 
by  land,  ot;  voyages  by  fe^  are  unf;ife,  as  well  as'uiicom. 
fyrtable.  A  letifoip  j$  beautiful  for  all  thing":,  and  has  a 
luftre  upon  it  aUoye  aJj  other  pansof  rime.  This  v/inter 
yoynge,  .ibout  tair  Oiftuber,  was  very  hazardous  and  uii- 
^eafuinLIe,  fcr  the  wiods  wereboiflerou.s  and  contrary  the 
days  very^fliorc,  the  light  little,  thenighiJong,  the  cJeuds 
thi(,]<,  the  weather  dark  the  Ilornis  raging  ;  therefore  the 
apfjfllo  advifed  to  winter  iir  the  fair  hiivci),kno-vjngthat 
the  feafqn  for  failing  was  now.  pjift.  .  . 

1 2  :Ahd  bacriufcthe  hii/tfi  was  not  commodioiis 
to  win'tel'  iii,  tiie  nlolt'part  advifed  to  depart  thence 
alio,  if  by'siiy  Inearis  they  tnightattajn  to  Phenjcc, 
ari^  (here  to  wii)ter ;  which  ii  andiavcn  of  Crete, and 
lieth  towards  tJicfouth-v/cfl;  and  north-weft.  1  3  And 
%vhcn  tlic  foutii  wind  blew  fdftly,l'appofniglhatthey 
had  obtained  their,  purpofe,.  loofing;/jaicc  they  failed 
'clofe  by  Crctp.  '  14  But  not  Ibnjr  after,  i" 
a.;ainf}  it  a  tr?r|i(^nuoiis  v;ma,(;,d!;x!  Eu 


15  And  when  the  fliip  was  catight,  and  could  not 
bear  up  into  the  wind,  wc  let  her  drive.  16  And 
runnin,^undjr  a  certain  in.;nd  that  is  called  Claudv, 
wc  had  much  woik  tu  come,  by  the  boat;  17 
"W'hieh  wl^n  they  had  taicm  up,  they  ufod  hclpF, 
undergjrding  the  fliip  ;  and  fearin.,'  left  they  fhould 
fall  into  the  quick  fands,  llrake  fail,  and  fo  were 
driven.  18  Andwe  beiftg  exceedingly  toflcd  with 
a  tempcft,  the  next  day  tliev  lii^htenedthe  {hip  ;  19 
And  the  third  day  we  caP.  out  wiih  our  own  liands, 
.the  tackling  of  the  fliip. 

The  farther  difficuhfesand dangers  which  theapofllemct 
with, in  this  winter  \('.y3ge,  are  heredefcribed  and  declared 
and  the  jiropereft  lefTons.  of  ii:ftru<flion  which  c:)n,  I  think, 
be  gathered  from  them,  will  be  bv  wny  of  allufion  :  Thus, 
I.  The  Hiip  in  which  he  failed  is  an  emblem  of  ihej.liurth, 
in  her  militant  ftatc  here  on  earth  ;  flie  is  afflicted,  toiled 
with  tempclls,  and  in  danger  of  being  fliipwretked  every 
moment  ;  niany  temp-.fluous  Eurcclydohs  ar'fe  fuddenly, 
and  threaten  her  fat.illy  ;  but  her  wife  I'ilot  fits  afihe 
helm,  fteers  her  with  a  fixed  eye  and  fteadyhand  between 
rock.'^nnd  (helves,  uiuler-ainiing  her  by  liiseverlaftingarms 
of  power  and  love  which  are  underne.ith  her  ;  and  when 
in  our  apprehenlions,  flie  is  brought  toa  hopelefs  and  htlp-J 
lefs  ft;ite,  without  the  light  of  fun  or  flars' to  comfort  her  ; 
then  doth  the  Lord  enlighten  her  darkiiefs,  and  itiilidnight 
there  Ihall  be  light.  Again,  2  This  \''oy3ge  negl^ftejiti 
the  fimimer,  and  undertaken  in  the  winter  feafon,  to  the 
peril  of  the  ))>  ilengers,  and  lot's  of  the  flip,  lively  repre- 
fents  unto  us  both  the  folly  and  danger  i.f  pcrlous  who 
fuffcr  The  fpring  of  youth  ant)  the  fuMimer  of  Vipe-age  to 
flip  and  fllde  away  from  them;  and  when  the  i^inrer'  of 
old  age  comes  upon  them,  then  they  rhink  of  laimchiiig 
forth  towards  the  fair-haven  ofetcrr.;i!  happiiiefs',  and  not 
before.  Set  we  forth  never  fo  foon  rhe  winds  will  be  cohJ 
trnry,  the  weather  tempelhiouf,  the  rotks  many, the diffi- 
ctilties  great :  And  yet,  Lord  !  how  is  our  precious  titni 
fpent  and  fpilt  ?  When  age  comes  upon  us,  we  complairi 
we  v.'ant  time,  whereas  we  fooliflily  wafle^f  f  how  are 
miferable  fouls  that  let  out  late  for  lieuven  (svhen  theycaii 
ferve  fin  no  longer)  benighted,  bewildered,  (liipwreiked, 
eternally  and  irrecoverably  loft.'  Beliold,  now  only  h  the 
accepted  lime,  now  is  the  day  of lalvation. 

20  And  when  neither  fun  nor  ftars  in  many  days 
appeared,  and  no  fmall  tempell  lay  onus,  all  hope 
that  we  fliould  be  faved  was  then  taken  away.  2 1 
But  after  long,  abftincnce 'Paul  flood  forth  in  the 
midft  of  them,  and  faid,  Sirs,  ye  ihould  have  heark,- 
ened  unto  mc,  and  not  have  loofed  from  Crete,  and 
to  have  gained  this  harm  and  lofs.  22  And  now  I 
cxhcirtyou  to  be  of  good  cheer;  for  there  fhall  be 
no  jofs  of  fljjy  man's  life  among  }'(iu,  but  .of  the 
fhip.  23  For  there  flopd. by  nie  this  night  the 
-  cl  of  Cod,,  jvljofe  I  am V  .and,  ^vhotn_I  fcrvej  c .{ 
n^c,','  Fcar,riot,,'Paul;  Thou  rnuft   be   broU't;ht 

"before 


Chap,    xxvii. 


Tl 


le 


ACTS. 


S*-9 


btfore  Caefar :  andlo,  God  hatli  given  thee  all  them 
that  fail  with  thee.  25  Wherefore,  firs,  be  of 
good  cheer :  for  I  believe  God,  that  it  fliall  be  even 
as  it  was  told  me,  26  Howbeit  we  mud  be  call 
upon  a  certain  ifland. 

A^»/^Iiere,  i.  The  hopelefs.  hclplcfs,  comfortlcfs  flate, 
•which  St  Paul,  and  thoCc  in  the  fhip  with  him,  were  now 
reduced  to;  neither  fun  norrtars  appeared,  and  the  weather 
proved  very  tempcftuoiis;  and  when  they  utterly  defpaircd 
of  life,  then  God  gives  Paul,  and  the  reft,  a  comfortable 
aflurance,  that  nothing  (hould  be  loft,  but  the  x-cffel  only. 
O  how  docs  God  dclii^ht  to  deliver  thofe  that  are  forfakcn 
of  their  hopes  ?  what  a  prcfcnt  help  is  he  to  the  hclplefs? 
He  referves  his  holy  hand  for  a  dead  lift;  our  extremities 
are  the  feafons  of  his  fuccour.  2.  The  great  and  fpecial 
favour  with  which  God  indulged  the  holy  apoftle,  even  to 
fend  an  angel  to  him  to  comfort  him:  T/.'e  cn^cl  of  God, 
v.hcfe  I  am,  and  ivhom  I  fet-ve,  /aid,  Fear  nut.  O  what 
an  encouragement  is  it  to  us,  to  epter  upon,  and  be  faitiiful 
in  the  fervicc  of  God,  ivhen  he  caufes  his  holy  angels,  upon 
all  occafions,  to  fcrve  us  ?  when  vifible  dangers  arc  before 
us,  God  has  invifiblc  fervants  round  about  us,  both  to 
fuccour  and  fecure  lis.  Lord,  help  me  in  finccrity  to  fay, 
Thine  I  t:m,  and  thee  I  ferve  :  let  me  be  found  faithful  in 
all  the  inftaiicesof  my  duty  to  thee,  and  then  I  fliall  find 
(as  the  apoftle  here)  that  fafety  evermore  accompanies  duly. 
3.  How  God  was  pleafed,  for  St.  Paul's  fake,  to  fave  all. 
that  were  with  him  in  the  (hip  ;  fmners  are  fpared  and  fjvcd 
for  the  faints'  fake,  whom  vet  thev  hate  and  feek  todeftroy. 
The  wicked  are  oft-times  delivered  from  temporary  deftruc- 
tion,  for  the  fake  of  the  godly  who  live  among  them,  and 
intercede  with  God  for  them;  there  were  two  hundred 
thrcefcore  and  fixtcen  pcrfons,  all  heathens,  except  three  or 
four,  favcd  for  Paul's  fake,  who  no  doubt  begged  their 
lives  of  God.  Lord,  what  fools  and  madmen  are  the 
wicked,  who  feck  the  deftruction  of  thofc  for  whnfe  fake 
it  is  that  ihcy  arc  not  thcmfclves  deftroycd?  The  breaches 
which  wicked  men  make  by  llnning,  they  make  up  'by 
praying.  4  How  fteady  and  ftcdfaft  the  apoftle  was  in  the 
laith  and  belief  of  God's  promlfc  and  providence,  for  his 
oy.n  and  the  company's  prefervatlon.  /  believe  God,  that 
it  jhall  he  even  as  it  was  told  me.  We  honour  God  ex- 
ceedingly, when  wt  df-pend  upon  his  promifc,  rely  upon  his 
power,  belii-vc  Ids  word,  though  what  he  fays  be  very  im- 
probable, and  unlikely  to  come  to  pafs. 

27  But  when  the  fourteenth  night  ivas  tome,  as 
we  were  driven  up  and  down  in  Adria,  about  mid- 
night, the  fhipmen  deemed  that  they  drew  near  to 
fome  country;  28  And  founded,  and  found  it 
twenty  fathoms  :  and  when  they  had  gone  a  little 
further,  they  founded  again,  and  found  it  fifteen 
fathoms.  29  Then  fearing  left  we  (liould  have 
riilcii  upon  roc'k?;.  they  call  four  anchors  otitcf  the 
jlcrn,  and  wifhedfor  the  day.  30  And  as  the  fliip- 
r  en  were  about  to  flee  out  of  the  fhip,  when  thty 
liad  let  dovvn  the  beat  into  the  fea,  under  colour,  .li 


though  they  would  have  caft  anchors  out  of  the 
forelhip.  31  Paul  faid  to  the  centurion  and  to  the 
foldiers.  Except  thefc  abide  in  the  fliip,  ye  cannot 
be  favcd.  32  Then  the  foldiers  cut  off  the  ropes 
of  the  boat,  and  let  her  fall  ofF. 

A  farther  account  is  here  given,  both  of  the  apoftlc's 
imminent  danger  and  cxtr.iordinary  deliverance  ;  fir  four- 
teen days  togetlicr,  the  fhip  was  continually  lofTcd  in  the 
fca  ;  at  laft,  the  m:;rincrs  call  four  anchors  out  of  the  fliip, 
and  by  the  help  of  a  boat,  intended  to  make  their  cfcape, 
lca\ing  the  pallengers  to  ftiift  for  their.fclves:  St.  Paul  per- 
ceiving this,  told  the  centurion  ai;d  the  foldiers,  that  iliough 
Almighty  God  had  promifcd  to  prcfervc  them,  yet  thtv 
nnift  not  cxpcifl  it  without  uiing  the  nican>  for  their  ovn 
prefervation,  which  was  to  ftay  the  mariners  in  the  fhip  , 
whofc  help  and  diligence,  c'.irc£lian  and  cSrc,  would  be 
cfpecialiy  needful  to  them  on  fuch  an  occafion.  f  lerctjpou 
the  foldiers,  to  prevent  the  mariners'  defign,  cut  the  ropes 
of  the  boat  and  let  it  fall  ir.tothe  fca.  Leurr.  hence,  That 
the  end  and  the  means  are  a) v.ays  joined  together  in  thft 
purpofe  and  decree  of  God.  Tf.e  fame  God  that  ordained 
the  end,  ordained  the  means  in  order  to  that  end  :  there- 
fore, as  to  truft  to  means,  is  to  ncglcc\  Goil :  fotoncgleft  the 
means  is  to  tempt  God.  As  here.  That  God  who  decreed 
that  they  fhould  not  pcrifti  with  the  ftiip,  decreed  that  the 
fkiltul  fcamen  fliould  abide  in  ihe  fhip.  Almighty  God 
likes  not  to  be  tied  to'means  himftlf  ;  but  it  is  his  pltafuTO 
to  tie  us  :  Sometimes,  to  ftiew  his fovOreignty,  he  is  pliafcd 
to  v.ork  without  means  ;  fometimcs  to  ihew  his  omnipo- 
tency  he  works  without  means.  The  fire  fliill  not  burn, 
the  water  fhall  not  drown,  the  iron  fh.ill  fvviin,  the  fim  (ball 
ftand  (till,  nay,  go  f.'vcral  degrees  backwards  :  The  Firfl 
Caiife  can  fufpend  the  power  and  optration  of  fecond 
caufes,  when  he  pleafts.  iJut  as  the  care  of  ;Iic  cr.d  be- 
longs to  God,  ft)  the  cire  of  the  means  belorgs  to  us,  End 
muft  be  ufed  when  they  may,  and  where  tlit)'  can  be  ulld. 
Accor<ling]y,  here,  tlic  mariners,  in  order  to  their  own  and 
others  prefervation,  fby  in  the  fhip,  lighten  the  fliip,  under- 
gird  her,  caft  out  their  anchors.  \io\?^  up  the  tr.ain-f;'il,  loofe 
the  rudder-bands,  and  do  every  thing  to  their  prefervation 
which  was  needful.  The  purpofe  of  God  to  prolong  our 
live.«,  muft  not  lefTcn  our  care  for  the  prefervation  of  our 
lives:  When  God  has  ordained  and  appointed  means,  wc 
Cannot  expcft  to  find  fafety  in  \\\i  neglecl  of  that  mrans. 

33  And  while  the  day  was  coming  on,  Paul  be- 
fought  them  all  to  take  meat,  faying,  This  day  ig 
the  fourteenth  day  yc  have  tarried,  and  continued 
fafting.  having  taken  nothing.  34  Wherefore  1  pray 
j-on  to  takf-y^wf  meat ;  for  this  is  for  your  health  : 
for  there  fliall  not  an  hair  fall  from  the  head  of  any 
of  you.  35  And  when  he  had  thus  fpokcn,  he 
took  bread,  and  gvive  thanks  to  God  in  prcfenceof 
thcni  all  ;  and  when  he  had  broken  it,  he  began  to 
cat.  36  Then  were  they  all  of  good  cheef,  and 
they  aPfo  look  fine.  meat.  37  And  wc  were  in  nil  in 
the  fliip,  two  bundled  threcl'core  and  fixfeen  fouls. 

3  X  A'ofe 


J^3« 


The     A    C     T    S. 


Chap,  xxviii. 


Kc'.e  lierc,  I.  What  honor  God  put  upon  the  holy 
anodle ;  altliough  he  was  a  poor  prifoner  in  chains,  yet 
God  mide  him  the  only  coiinfcllor  and  comforter  unto  all 
thit  were  in  ihe  (liip.  Firft  he  ad\ifeth  them  to  eat,  be- 
caufe  that  through  conflernation  of  mind,  and  horror  of 
death,  tli<y  hail  made  no  fet  meal  for  fourteen  days;  not' 
that  they  rubfUlcd-miracuioufly  without  any  nouriHimont 
at  all;  but  eit  fo  little,  that  it  was  in  a  manner  continual 
farting.  Next  he  becomes  the  chaplain  of  the  fliip:  Hi 
gave  thanks  to  God  in  the  prejence  of  them  «.'/;  that  is,  he 
tlefired  CJod's  bltfling  upon  what  they  eat,  and  prsifed  him 
forir:  Thanks  lliould  be  returned  when  benefits  are  re- 
ciived  from  the  hand  of  mnn,  much  m«re  from  the  hand 
of  God:  Wh.it  fliall  we  thint  of  thofe  that  fit  down  to  a 
full  tabic  as  n  beafl  to  his  forage,  ■withouttakinc;  any  notice 
of  the  bountiful  hand  that  feeds  them!  St.  Paul  having 
thus  refrelhed  liinifelf,  and  by  his  example  and  words  en- 
couraged all  the  rcrt  to  do  the  like  ;  an  account  is  taken  of 
the  cxaiS  number  of  perfons  which  were  in  the  fliip,  and 
it  was  found  to  be  two  hundred  three  fcore  and  fixtecn 
fouls:  Prrhnblv,  this  was  done  at  the  motion  of  St.  Paul, 
that  fo,  after  their  dclivcrr.nce,  it  might  appear  how  exaftly 
liis  predi6\ion,  mentioned  ver.  22.  That  thert /hall  be  7w 
lofs  cf  any  tnan's  life,  nor  an  hair  fall  from  the  head  of  any, 
was  verihed  and  fulfilled.  Whatever  God  fpeaks  by  the 
mouth  of  his' holy  icrvants,  be  it  by  way  of  predi(flion  or 
denunciaiion,  fliall  certainly  be  nccotnplifhed  and  come  to 
pafs  :  God  is  honoured  in  his  truth,  vvhen  his  promifcs  are 
l"iilfi!lcd  towards  his  people,  and  ilirtainings  inflitSled  on 
his  enemies, 

38  And  wlien  they  had  eaten  enough,  they 
lightened  the  fliip,  and  caftout  the  wheat  into  the 
fea.  39  And  when  it  was  day,- they  knew  not  the 
land :  bnt  they  difcovcrcd  a  certain  creek  with  a  fhore 
into  which  they  were  minded,  if  it  werepoflibic,  to 
thriiilin  the  fiiip.  40  yVnd  when  theyhad  taken 
up  the  anchors,  they  committed  ihemf'Lrs  unto  the 
fca.'and  loofed  the  rudder  bands,  and  hoifled  up  the 
main  fail  to  the  wind,  and  made  towards  fhore.  41 
And  falling  into  a  place  where  two  fcas  met,  they 
riui  the  fliip  aground :  and  the  fore  part  fl^uck  fall 
anjd  remained  unmoveable,  but  the  hinder  part  was 
broken  with  the  violence  of  the  waves.  42  .A.nd 
tlic  i'oldicrscounCel  was  to  kill  the  prifoners.  loft  any 
of  ihem  flionld  fuiin  out  and  efcape.  43  But  the 
centurion,  v.-illin;f  to  favc  Paul,  kept  them  from 
iAti/jpurpoIe,  and  commanded  that  they  which  could  _ 
fiN'ijir,  flioiild  call  thcmfclves  liril  into  the  lea,  and 
gcLto  land;  4^  And  the  icR,  fotnq  ou  boards,  and 
lojpe  on. broken  pieces  of  the  Ihip.  And  lo  it  came 
10  pali,  that  they  cfcaped  all  lafo  to  land. 

Ihvr  tt'j.'e,  I..  How  willing  men  in  dirtrefs  are  to  part 
with  all  things  for  the  prclcrval  )n  of  l^ie^,  ilicfe  f^a-faring 
men  arc  here  touml  three  linies  lightening  their  fliin  pt  her 
lading  and  burden:  -Fird,  th?  merchandize  was^cult  over- 
boar'   vcr.  i8.  n^.x.1   ill  the  fliip's  furniture  was  h^avi-d 


over.  ver.  ig.  and  now  vcr.  38,  goes  over  the  very  wheat, 
which  they  had  provided  for  iheir  daily  bread;  fMtiirc  pro- 
\iflon  is  cart  away,  to  fave  life  at  preftnt:  Life  is  the  moft 
precious  treafure,  the  moll  c.\celki)t  thing  in  nature;  a  man 
will  part  with  all  the  comforts  and  fupports  of  life,  rather 
than  with  life  i^ftlf.  2.  What  a  wonderful  work  of  God 
■was  here  U])on  the  Iiearis  of  ihefe  poor  Pagans,  thus  to 
venture  their  lives,  by  parting  with  their  food  which  they 
had  to  live  upon,  barely  upon  St.  Paul's  word,  that  they 
ftould  want  t\  heat  no  more  in  the  fliip.  'Such  an  influence 
has  God  upon  the  hearts  ami  minds  of  men,  when  -he 
pleafestojnaketife  of  It.  3.  How  God's  delivering  power 
is  mcft  glorioufly  manifcff  in  the  raort  deplorable  extremi- 
ties of  his  pcrplc.  Now,  when  the  (hip  was  fallen  into  a 
place- where  two  feas  met,  ^\hcn  (he  ran  aground,  and  was 
broken  with  the  violence  of  the  waves,  this  extremity  was 
Goti's  opportunity ;  and  this  firait  v.-as  the  fcafon  of  his 
fuccour.  4.  What  horrid  and  cruel  ingratitude  was  found 
with  thefe  wretched  foldiers  towards  the  aportle;  they 
defign  to  take  away  his  life,  who  had  taken  fuch  care  of 
theiTi,  and  for  whole  fake  all  tlitir  lives  were  prefcrved  !  It 
is  no  ne^v  thing  for  an  unkind  world  to  return  cviJ  i'or 
goofi,  and  hatred  for  goofl-will ;  but  to  do  good,  and  to 
fuftcreiil,  is  the  Chiiltian's  exercife  at  (^-refent.  Ti^y 
conjultcd  10  kill  the  prifoners  (of  whom  the  apoftle  was 
chitf,J  left  any  of  thevi fhoulJfivim  out  and  efcafe.  5.  How 
God  put  into  the  centurion's  heart  to  defeat  that  barbari: , 
and  bloody  counfel,  and  to  five  the  apoftle,  for  whufe  fake 
the  centurion  and  all  in  the  ftiip  verefavcd.  Manv  are 
the  wicked  devices  in  .he  heart  of  man;  but  the  counfcl 
of  the  Lord,  that  ihall  ftand.  6.  How  God  performed 
his  proir.ifc  to  the  iipoftk  to  a  very  tittle:  They  were  all 
■  favi.  1,  not  a  man  drowned,  no,  not  any  one  of  the  bloody 
r)i:'iv;s  who  gave  counfcl  to  kill  Paul.  O  how  good  is 
Gi '.I  to  t^ic  unthni'.kfrl  and  unholy!  his  tender  mercies 
arc  over  all  his  v.  aks;  and  how  wtll  do  finners  fare  fome- 
times  Lr  the  Hiints'  f.ke!  Thus,  after  a  long  and  tlan- 
geicii?  voyage,  tht  j):t  viittuce  of  Gi^J  brotipht  St.  Paul, 
with  the  reft  of  the  pallengers,  at  bft  fate  to  fhore.  O  how 
puiiilujl  is  God  to  what  he  prrmifts!  What  he  foretcls, 
Jic-  will  fulfil.  He  hrd  forcu  Id  by  Paul,  th.it  they  ftiould 
AifFer  ihipwreck,  and  at  Lift  be  caft  up(  n  a  certain  illand: 
and,  acccrding!),  here,  they  efcapcd  to  an  illnnd,  called 
Melita ;  where,  what  figiial  indances  ot  humanity  they 
received  from  the  hands  of  barbarous  heathens,  the  fel- 
low ing  chapter  fully  informs  us. 

C  H-  A  P.     XXVIII.. 

AND  when  they  were  efcaped,  then  they  knew 
that  thciCand  was  calkd  McIita.  2  Andthe 
barbarous  p'?op!e  Qicwed  us  no  little  kindncls  ;  for 
they  kindled  a  fire,  and  received  us  cveiy  one  be- 
caufe  i>f  tlie  prefent  lain.  and  !)ecaufe  of  the  cold. 
3  And'v.'hcn  Paul  liad  .^athcrcJ  a  bundle  of  flicks, 
rind  laid  thetn  on  the  fire,  there  came  a  viper  out 
cf  the  ric'.r,  and  faftcnv^d  on  \\\>  hand.  4  .\tKl  when 
tlic  bubari^nis  faw  the  vcneiuous  bead  hang  on  his 
hand,  they  faid  among  themfelves.  No  dcul-tthis 

man 


.Chap,  xxviir. 


The 


ACTS. 


^3« 


man  is  a  murderer,  whom,  though  he  hath  cfcaped 
the  Tea,  yet  vengeance  fufFercth  not  to  live.  5  And 
he  flrook  olT  the  beall  into  the  fire,  and  felt  no 
harm.  6  Howbeit  they  looked  when  he  QiouM 
havelVoUen,  or  fallen  doivn  dead  fuddenly.  But 
after  they  had  looked  a  great  while,  and  law  no  harm 
come  to  him,  they  changed  tlieir  minds,  and  laid, 
that  he  was  a  god. 

After  a  lnn»  an;!  dangerniis  vovagc,  rrcnnled  in  the  fore- 
gfing  chapter,  tlic  providence  of  Gcil  brouuht  St.  P.iil 
and  the  reft  crt"  the  piifuncrs  to  an  ifland  c-lkd  Msli'a,, 
wliere  thev  were  aircotirtcoiiflv  rtctivcd  by  the  illundcr-s  ; 
who,  finding  them  wet  and  cold,  made  iIkhi  a  fire  to  warm 
and  refri-fli  ;hem  ;  when  bthdd  a  viper  that  was  in  the 
wood,  feeling  the  heat  of  the  f,ix-  leapcdour  npia  St.  Paid, 
and  tjitencd  (>n  his  hand  ;  which  ihc.  ifljndui?  fteing, 
inibn^ly  concfuded  that  the  apoftle  was  fomc  n jtorioiis 
malefactor,  whom  the  divine  vengeance  f  Ho  wed  :  But  the. 
apoftlf  (accoiding  to  our  Saviour's  pi-orr.ile,  Mark  xvi.  18. 
//  )e  touch  any  deitd'iy  things  it  Jhall.not  hirt  yui)  fliaking 
ofl  the  venomous  heart  into  ihc  hre,  wiihout  harm,  the 
people  prcfently  changed  th':'ir  opinion,  and  look  him  for  a 
god  that  was  come  to  them  in  the  fh'apc  of-  a  nran.  Here 
note,  I.  How  it  pleafcd  Gxl,  b\' a  new  miracle,  to  confirm 
l^ie  apoftle's  amhority,  and  thereby  to-prcp.ire'he  he;;rt'!  of 
thole  barbarous  ppo|vIe  for  the  receiving  ot.  the  gofptl. 
G:jd  will  h  incur  his  gofpd,  and  O.v:  f.iihful  difpcnfers  of 
tf»  wherever  thi  v  go,  by  preparing  the  hearts  of  the  people 
to  receive  and  entertain  it.  2;  That  great  and  manifo!  1 
dangers  and  diftrelTcs  may,  ^.nd  of'-timc.<;  do,  befal  gracious 
perfons.  No  fooaer  is  one  affliftion  paflTed  over  and  gone 
from  them,  but  prefcn'.ly  another  comes  on  with  a  frefli 
affault.  Thus  hi-rr,  St  Paul  had  no  fooner  efcaped  the 
fliipwreck,  and  gets  to  (Tiore,  but  a  viper  fallens  upon  his 
hand;  Many  are  the  afjliSlions  ef  the  righteous  :  3.  That 
the  very  litcht  of  natirre  fuggerts  even  to  the  mort  barbar ms- 
hsathsns,  that  wickedntfs  'fhall  not  go  impunifhed  ;  Ko 
doubt  this  mnn  is  a  nuirderer,  whom  verigemice  Juffcrelh  mt 
ti  live.  4.  That  natural  agents  cannot  aft  cr  exert  their 
natural  powers,  without  the  concourfe  and  concurrence  of 
Supernatural  providence :  This  viper,  according  to  its- 
nature,  did  nor,  and  coidd  not,  rting  the  aportlc,  being 
rcrtrained  by  the  ovi  r-ruline  providence  and  power  of  God. 
5-  That  the  hum.mity  of  tlicfc  barbarous  heathens  towards 
thofe  that  fufF.rpd  (hip wreck,  may  juftly  condemn  the  in- 
humanity of  them  that  are  called  Chrirtians,  towanls  thofe 
which  are  fl)ip#rci  ked  :  How  do  fom>-  that  lire  near  the 
lea-coarts  rcj(jicc  nt  a  wreck  at  fea,  in  hopes  of  enriching 
thcmfeKe^  with  the  fpcils  of  others?  The  !>arbaroiis  were 
humane  here,  but  the  hiinane  are  now  b..rba.ou.<;.  6.. 
Jfow  prone  and  ready  men  are  to  draw  finful  inferences 
from  forrowful  premifes  ;  to  cantiwde  that  fuch  a  man,,  or 
fuch  a  people  are  wi.  kcd,  becaufe  they  are  wretA;htd;  great 
^nners,  becaufe  they  arc  creat  f":fFcrer.«.  Thi.'?  was  the 
barbarjus  logic  of  thefe  ilh'.nders  :  It  had  been  veil  'hat  it 
nn.l  been  confined  to  'hat  illmd  ;  Jy^en  the  harburl.ns 
J<!iu  tt-e  ve>ci?«i)'n  beijl  on  the  apcftie's  hand,  they  /aid,  1^0 
d'luh  this  man  is  a  murderer.  7.  Hovv  mii'ahl'.-  is  the  mii.d 
of  man,  and  he  iuconrtaut  arc  mc;i. in  their  clleem  and- 


opinions  of  men  ;  the  apoflle  had  no  fooner  Hiook  of  the 
viper  into  the  firr,  but  the  barbarians  change  their  opinion, 
into  another  extreme  ;  he  whom  they  accoumcd  a  mur- 
derer bciore,  they  called  a  god  now  :  7her  changed  their 
minds,  and  /aid  /hat  he  was  a  god.  They  arelfjihtand 
lavilh  in  their  applauding,  as  before  they  were  rafli  and 
fcvere  in  cenfuring.  Thus,  upon  cbr.nges  of  providence, 
nitiny  change  their  opiniuns  0}  men,  f(-metime.':  for  the 
better,  but  coinmotily  for  the  worl'c.  Lord,  help  me  to 
eitcem  myfeif  only  by  the  eftecm  which  I  have  A\ith  ihec. 
Let  me  never  be  lifted  up  with  the  applatiding?,  nor  caft 
downby  thedefpifiiigs  of  men  ;  neither  praifc  nor  reproach 
aremiich  to  be  arcoiititcd  of,  whiifl  we  are  innocent,  and 
make  thee  cur  friend..  ^<eft.  But  why  did  not  St.  Paul, 
tiiat  llio(k  offthe  viper  from  his  hand,  (hake  off  the  chain 
from  his  ;:rm,  and  fet  himfelf  at  lihcriy .'  ,■///.  Sr.  Paul  was 
not  the  auih(.r,  but  a  minitler  or  iiiltruincnt  in  this  rnirr.de; 
it  wis  x\iA  St.  P.nil  hiinftlf,  but  G>id  by  him,  that  wroiit^it 
this  m  nule,  Afts  xix.  12.  God nt-oiight/feciat  miivcli's  by 
/he- hand  of  Puid.  Now,  when  the  deliverance  of  the 
apodle  from  his  bond.s  made  moft  for  the  glorv  of  (Jod, 
he  was  delivtied  ;  but,  when  jiis  bonds  would- more  advance, 
the  gofpel,  Guil  kept  him  in  bonds. 

7  In  the  fame  quarters  were  poITenions  of  the  chief 
manof  theifland  whofenaine  wasPublius  :  who  re- 
ceived us,  and  lodged  us  three  days  courtcoufly.  8 
f  And  it  came  to  pafs.  that  thefather  of  Publiu.s  hiy 
fick  of  a  fever,  and  of  a  bloody  flux  :  to  whom  Paul 
entered- in  and  prayed,  and  laid  his  hands  c\\  hitn, 
and  healed  him.  g  So  when  this  was  done,  others  al- 
io which  haddifcafes  in  the  ifland  came,  and  tvere 
healed:  lo  Who  alio  honoured  us  with  many  ho- 
nours; and  when  we  departed,  they  laded  us  with 
fuch  things  as  were  neceflliry. 

Obferve  here,    How   God  goes   en  flill  to    honour   the 
perfon  and  minidry  of  St.   Paul,    in  the  eyes  and  hearts   of 
this   bnrbarous  pt«ple,  bv  enabling  him   further  to    work 
miracles  in  this  Kland  ;  Firft,  on  .Ptibiiiis  the   governor's 
father,  and  then  on  others   that  were  difeafed  in  the  idand. 
Here  mte,  i.  How  great  the  civility  of  the  governor  of  the 
illand  was  towards  St.   Paul,  in  enteitaining  him  and  all  the 
coiTipany  with  him,  even  more  than   iv  o  hundred  ptrfons, 
at  his  own  charge.     And,   2.  How  wcil  the  governor  was 
rewarded    for  his  hofpit  ibk  charity  ;_  his  father  lying   fick 
of  a  fever  and  a  bloody  flux,  is  miraculoully  curetl  by  God. 
As   there   \<  no  dut>.'   more  certainly,  rewarded  in  another 
World  than  that  of  charity  ;  fo  is  it  ticquently  rewarded  ia- 
thi's  Wf>ild;   Piiblius  was  well  paid  by  his  father's  recovery, 
for  what   he  did  for  Sr,  Paul  and   his  companv.     3.  The 
means  which  the  ap)fttc  ufcd  for  the  rcaivery.  of  the    fick 
perfun,   prayer  and  impofiiioni  of  hands,  verfe  8.     Paul 
prayed,  and  laid  hfs   hands  on-  hint,  end  healed  him.      Now 
heiebv  the  apoflie   fTiewed  that    he  cou'd  do  nothing  of 
hinifelf;  accordingly  he  applies  by  prayer  to  that  Gi)d  who 
killeth   an!    i-unketh   alive,  and   the  Lord  heard  him.     St. 
P.i'ul   had   honoured  Go<l,    and  now  G'xl   honours   him  : 
H  )W  grieved  was  the  h-ily  apolllc  uiu-n  God's  honour  was 
fucfil^giouily  given  to  hiin  ?     I  doubt  not  but  it  grieved  rhe 
3X2  good 


6S'' 


The 


ACTS. 


Chap,  xxviir. 


gooi    man  more  when  tliry  called  Mm  3  GikI,  than  when 
they  acoountol  him  a  murderer  :     Here,  therefore,  he  re- 
turns'h-  honrrnr    to  God  by  prsycr,  afcrihiiiji  all  to  him  : 
Arn\  G  xi  r.iMVjurs  him  b/  making  him    the  inllriiment   of 
the    miraculous   v.jfc.     4.     H'uv  the  infinitely-wife   Gwl 
made  all  ihinc*;  work  together  ii.r  his  own  t;l(>ry  ;  that  the 
apoQh-  fhoulJ  fiiffer  ftiipwreck  ;  that  he  ihoiildbe  cart  upon 
an  iibnd  ;  ilut  he  iTinidd  be  tad   upon  a  barbarous  iiland, 
where  the  name  of  God   was   not  Jcnown  ;    that  a  viper 
Jliould  tafKn  upon  him,  and  not  hurt  him  ;    that  the  gover- 
nor of  the  illand's  father,  and  other  inhabitants  of  the  ifland 
lh;>ul.l  at  this  time  be  lick,  and   mirae-jlouflv  cured  by    St. 
Piul  :      All  (licfe  tendt  d  towards  the  promoting   of  God's 
«1  TV,   by  opening   an  ofFcolual  door  for  the   convcrfn'n   ot 
many  P.uds  ;    for,  during  the  three  months  tlut  the  apoflh 
flayed   there,  he  plantetl  a  cliri  Tian   church  in  the  ilhnd, 
vlich  bv-came  famous  for  its  ftcdfaftncfs  in  the  truth.     5. 
The  proof  and  evidence  which   the  illanders  gave  of  the 
truth  of  their  con verfion    by  the  DpofUe's   minKlry  among 
thtiTii  namely,  that  thofc  new  converts  loaded  St.  Paul's 
fl-.ip   with  ncceHarics  for  their  voyage  when  he  went  away 
from  them  :     This  was  a  real  fruit  of  their  effcdtual   faiths 
as  alfo  their   honouring  him  with  many   honours.      The 
bcfl  evidence  of  lincrre  faiih,  is  an  holy  fruitfulnefs  m  good 
•works,  in  works  of  piety  towards  God,  and  works  of  chari- 
ty towards  man  ;  They  bouourtd  us  with  Jiuir.y  honours,  &c, 

11   ?  And  after  three  months,  we  departed  in  a 
fhip  of  Alexandria,  which  had  wintered  in  thcifle, 
whofe  ftgnw^is  Caflor and  Pollux.    i2Andhinding 
at    Syracnfe,   wc  tarried  there  three  days.   13  And 
from  thenee   we  fetched  a  compafs,  and  came  to 
Ilheiium:   and  after  one  day  the  fouth  wind  blew 
and  we  came  the  next  day  to  Putcoli ;,     14  Where 
■wc  found  brethrei>,   and  were  defired  to  tarry  with 
them  fevcn  d  lys-     And  fo  wc  went  toward  Rome. 
15  And  from  thence,  when  the  brethren   heard  of 
us,  they  came  to  meet  us,  as  far  as  Appii-forum 
and  the  Three  taverns  :   whom  when  Paul  faw,  he 
iiianked  God  and  took  courage. 

Ohfene  here,  1.  Tfcat  St.  Paul  at  the  command  of 
Gf<i,  though  (liipwreckcd  before,  yet  puts  forth  to  fca 
again.  A  cle-.;r  call  from  God  wiil  carry  on  a  chridian 
chcarftdly  to  grapple  with  all  imaginable  ditTicidiits  and 
Jangcrs,  without  either  difptite  or  delay.  Thus  did  the 
apcdlc  herei  he  enters  a  ihip  of  Alexandria,  fr.ils  fiom 
Malta  to  Syracufe  in  Sicily,  from  thence  to  Rhej^ium  in 
.  I:alv,  from  thence  to  Putcoli;  where  they  found  fome 
chriftians,  wiih  whom  they  abode  fevcji  days.  Here  nole. 
How  wonderfully  the  chriftian  rclip;i»Mi  was  fpread  abroad 
in  the  Italian  country  ;  yea,  in  andabout  Rome,  before  St. 
Paul's  coming  thither.  From  Puett.li  the  apodle  palfes  to 
Rome  the  chief  city  in  Italy,  the  emprefs  of  the  world, 
the  feat  cf  the  Roman  emperor  :  Bthtkl  how  God  bears 
witncfs  to,  anil  puts  honour  ipon  his  futTering  fervant  ;  he 
pjRes  to  Rome,  more  like  a  conqueror  than  a  piifoner;  He 
is  met  upon  the  road  by  many  eminent  perfons,  as  con- 
querors ufcd  to  be,  to  congratulate  thtir  great  viilciies  j 


even  by  chriftians,  who  arc   aWtA  IretJiren,  rcr.  15.  who 
are  not  afliam.ed  of  St.  Paul's  cliain,  tut  left  th<.ir  hnufes, 
and  came  forth  to  meet  him,  ft-me  fifty  miles,  others  thirt\-, 
fome   one  day's  journey,  others  two,  to  congr-tidaie   his 
coming,  and  pay  their  refpefls  untohim  ;  for  which  tavciir 
the  apoiUe  thaiitsGc//,  an  J  took  courage  ;  That  is,  heownecF 
it  as  an   encouragcnunt   fcnt  from   Gcd   imto   him,  and 
was   grealy  rctrtlhtd  lay   their  company.     Rtit  how    came 
chrlllians  fo  early  to  be  found  at  Rome?     Who  converted 
them  .'     St.    Paul  had  never  been  there   till  now,  and  t»  e 
read  not  of  St.   Peter's  or   snyofihc  apoftlcs  having  beta 
there  thus  early  ;  yet  St.  Paul  finds  many  chiillians  at  aid 
about  Rome  r     Anfwer,.  Tliefc  brethren  are  thought  to  be 
converted  by  fuch  as  were  prefent  at  J'erufahrni,  at  the  feail 
of  Pentecort,  A6ls  ii.  10.  where  it  is  exprefsly  faid.  There 
wcsc  firangen   cf  Rcme  then  J'rejent,  vhcn  thofc   mightj 
miracles   were  wrought  there  ;    and  we    m.ay  fuppofe   that 
they,  becoming  true   converts  at  that  time,  did  propngais 
the  gofpel  in  and  about  Rome,  according  to  their  ability  ; 
and  the  blcfllng  ot  God  fo  accompanied  and  fuccecded  thtir 
endeavours,   tliat  the  apoftlo  now  found    fome  faints   even 
in  Nero's  houfc.     Thus  mi^l.lily  grew  ibeucrJo/Gcd  and 
prevailed.. 

16  And  when  we  came  to  Rome,  the  centurioa 

dthvercd  theprifoners  to  the  captain  of  the,  guard  : 

but  Paul  was  fufFered  to  dwell  by  himleif,  witl^l 

foidicr  that  kept  him.    17  hnd  it  came  topafs,  that 

after  three  days,   Paul  called  the  chief  of   the  Jews 

together.     And  when  they  were  come  together,  he 

faid  unto  them,"  Men  a?i/;?  brethren,  though  I  have 

cominilted  HOthinij  again  ft  the  people,  or  cufloms 

of  our  fathers,  yet  was  I  delivered  prifoncrfrom  }e- 

rufalcm  into  tlie  hands  of  the  Romans.      18  Who 

when  they  hade.\amined  me,  would  have  let  me  ip 

becaufe  there  was  no  caufe  of  death  in  me.      igBut 

when  the  Jews  fpake  againft  it,  I  was  conftrainedto 

appeal  unto  Casfar ;  not  that  1  had  ought  to  accufe 

my  nation  of.      20   For  this  caufe  therefore  have  I 

called  for  you,  to  fee  you,  and  to  fpeakwith  you  : 

becaufe  that  for  the  hope  of  Ifrael  I  am  bound  with. 

this  chaiii,. 


Now  is  the  great  apoflle  landed  and  lb :!ged  a  priforier  nt 
Rome,  according  to  the  divine  predi(Elicn,  A<51s  xxiii.  ii. 
Be  of  good  ekeer,  Paul,  Sec.  \  et  chJeriLc,  1.  The  favour 
VNhich  God  save  him  in  the  figlit  of  ms  enemies  ;  he  is 
not  clapped  up  in  the  common  goal,. but  a  fort  rt  a  prlf.irer 
at  large  :  he  dwells  by  himfelf  in  hisown  li.ed  hoife,  with 
his  keeper  with  him  ^  This  liberty  v  as  hif^hl'y  v;:lucd  by 
the  apoflle,  we  may  believe  ;  not  fo  rii;ch  for  his  own 
conitoit,  as  for  the  benefit  and  .-nlvantajje  cf  the  gofpel  ; 
for  by  thie  means  he  had  an  opportimi:y  of  gtjirifj  abroad 
and  preaching  the  word  oi  God  in  every  phac?,  as  the  pro- 
vidence of  Gcd  gr.ve  him  opportunity.  2.  St.  Paul  is  no 
foontrcc  me  to  Roire  witlulciire  and  defign,  no  doubt,  to 
preach  the  gcfpel  there  fo  his  countrymen  the  Jewj,  in  the 
firlt  place  j  but  he  lends  for  the  Jews  to  coax:  to  him,  ftai  es 

lus 


CllAT.   XXVUI. 


The      ACTS. 


53:5 


.  His  cafe  to  them,  and  endcavotir?  to  temcrvc  all  prcjuilicc 
frnm  their  tnimls,  -which  they  might  have  taken  up  njjsinfl 
hi  a,  an<I  fo  have  miTcd  of  the  ben.  fit  of  his  miniftry. 
From  whence  li-.Trn,  That  it  is  the  great  duty  of  the  mi- 
ni-("tci';nf  tht-gofpel,  prudentfy  to  prevent,  ifpoirible,  or 
prcfcn^'y  to  remove  all  prejudice',  -which  may  be  taken  up 
bv  thtir  people  aj^ainft  their  perfcxris,  knowing  that,  if  they 
haven  prejn.li'-e  .igai.nft iheir  pcrfdri';,  they-wiil  never  rclifh 
their  dodrioe,  nor  be  benefited  by  their  minillry.  Thus 
diti  ihc  great  epoillc  here  endeavour  to  fct  himfclf  right 
wi'h  his  auditors  '.he  Jews,  bet'^re  he  began  to  preach  to 
them.  3.  H-)W  theapolUe  vva«  not  af}i;im\d  of,  but  rather 
glories  in,  the  caufe  tor  which  hefut^rcd.  For  the  hopf  cf 
Ijr.id  I  (ttn  I'AiKil  wi'h  this  chain  :  As  if  he  had  faiil, 
"  Far  preachin,;  ;hat  Mcfliah,  who  hath  long  been  hoped 
and  p:.-!vcd  for,  I  am  come  hiilur  a  prifoner  ;  or  for  the 
fake  of  Jefus  Cluid  the  promiil-d  Mefliah,  whom  all  true 
Ifraelites  long  expeded  and  hoped  for,  who  is  now  coine 
in  the  flefh,  to  be  their  Redeemer,  and  in  whom  all  the 
true  Ifratl  of  God  repofe  all  their  hojie  of  falvation,  and 
by  whom  they  expei^  a  joyful  refurreAion  ;  lam  bour.il 
uiih  this  chain."  Here  no/c,  i.  ITie  hard  iifaje  which 
the  blclfcd  L'poftle  meets  with  from  the  hands  ofa  wicked 
-world;  2  v.r'.ain  is  cljppeJ  upon  him  as  if  he  were  fome 
rogue  or  iliief :  Paul  the  lamb,  was  now  a  prifoner  to  Nero 
the  lion.      The  beilofmen   may,  and  oft  do  fuffer   under 

"The  noiion  of  the  mofl  vile  and  wicked  perfons.  2.  The 
true  cauicofSt.  Paul's  fufferings,  Fzr  the  lofe ':f  Ifrael,  I 
ambonr.d.  That  i.s,  for  the  objecl  of  Ifrael's  hope,  or  the 
Me/Tiah  wi.ich  they  fo  long  expected,  and  fo  much  hope.l 
for.  2.  Tiic  publication  which  St.  Paul  makes  of  his  fiif- 
ferinp  here  at  Rjime:  he  tells  all  the  world,  for  whom 
and  in  wh->re  cai:l?  he  now  futrcred..  Thence  learn.  That 
fufferings  for  Chrill  and  the  gofpel  arc  no  matter  of  (hame, 
biit  glory  :  The  apoiile  doth  not  blufh  to  fav.  Far  the  hope 
*f  Ijracl  I  weM  this  cJxiiit  :  the  Ihame  belonged  to  them 
that  clapped  on  the  ch.-.ifi,  nor  to  him  that  wore  it.  4. 
The  end^why  the  apoiUe  makes  known  his  futFcrinf  s  ; 
namely,  i  hat  all  the  Jews  now  at  Rome  mii^lit  know  the 
true  cauij  w'lerefore  he  fufR-red.  St.  Paul's 'enemies  had 
.laid  heavy  things  to  his  charge,  which  prifliblv  mii.ht  flv  to 
Rome;  now  although  he  little  regarded  what  the  wicked 
world  faid  of  him,  yet  he  delired  to  ftand  ri^lit  in  the 
thoughts  of  the  Jews  here  at  Rome  ;  and  therefore  as  foon 
as  he  was  come  hither  he  fends  for  them  to  acquaint  them 
with  the  caufc  of  his  imprifoniTient.  When  good  men  are 
in  a  fuftlring  co.-idtiion,  the  d<.vil  is  very  induffrioi's  to 
.defame  theii,  ^d  the  world  very  readv  to  mifrepiefent 
tbera  ;  _  theicfore  it  is  a  duty  which  is  owing  to  thcmfelves, 
to  vindicate  their  own  innocency,  and  to  fct  forth  the  caufe 
of  thvir  fufferings,  in  a  clear  and  true  liyht.  It  is  verily 
for  the  hope  sflfrael,  that  /  zm  bcund  with  this  chain. 

2 1  And  they  faid  unto  him.  We  neither  received 
letters  outof  Judea  concerning;  thee,  neither  any  of 
the  brethren  that  came,  (hewed  or  fpake  any  h.Jrni 
of  thee.  22  Bat  we  defire  to  hear  of  thoe  what 
thou  thinkcn  :  for  as  concerning  this  feQ,  we  k.io.v 
th,it  every  v.-hcro  li:  h  fpoktaa-;iiaft.  23  And  wiicn 


theyhad  appointed  him  a  day,  there  came  many  to 
him  in  his  lodging  :  to  whom  he  expounded  and 
teftified  thekin^jdom  of  God,  perfuadin,,' them  con- 
cerning Jefus,  both  out  of  the  law  of  Moles,  and 
(W<  c/ the  prophets,  from  morning  till  evening.  2.4 
And  fome  believed  the  things- which  were  fpokcn, 
and  fome  believed  not. 

Note  here,  i.  The  .idvantage  which  the  aponic  had  to 
preach  the  gofpel  to  the  Jews  at  Rome;  theyalTlire  him 
that  they  had  entertained  no  prejudice  agpinft'his  |,erf(  n  ; 
lor  they  h.id  received  no  letters  out  of  jiidea  concerning- 
him:  neither  had  any  of  thcii"  brethren  that  came  from 
Jucfea  fpokcn  any  evil  of  hiin  \  yea,  they  afiure  him,  it  Waj 
their  defire  to  hear  him  preach,  and  to  underftaiiJ  what  he 
had  to  fay  for  the  chrilfian  religion  (which  they  call  a  feft 
or  hercfy)  that  both  Jews  and  Gentiles  did  generally  oppofe 
and  I  peak  againft,  and  talk  hardly  of.  2.  How  rcadilv  the 
•npoftle  complies  with  their  reqijeff  in  preaching  to  them  ; 
time  and  place  arc  appointed,  the  people  afTemb'led  :  The 
great  tru-,h  defended  and  proved  was  this.  That  Jefus  of 
Nazareth  was  the  true  and  promifed  MeiTiah,  in  whom  all 
that  defire  to  be  faved,.  ought  to  believe  and  tniff.  This 
argument  he  confirmed  by  leftimonies  out  of  the  law  of 
Nlofes,  and  out  of  the  prophets,  continuing  his  difcourfe 
from  morning  until  night  ;  fo  unwearied  was  this  faithful 
bbourer  in  his  Lord  and  Mailer's  work.  3.  The  different 
fuccefs  of  the  word  preached,  and  the  contrary  efFefts  which 
M  had  upon  his  hearers;  Sotne  believed  the  things  which 
■wtrejpoken,  and  feme  btlie-jed  not..  As  the  fame  fim  that 
foftens  the  wax  hardens  the  clav,  fo  has  the  gofpel  dif- 
ferent cfF.as  upon  thofe  it  is  preached  to;  there  :ire  fome 
whom  no  fun  will  tan,  no  heat  will  warm,  no  influence  will 
quicken;  To  fome  %ve  are  the  favour  of  life  unto  life,  to 
oi^hers  the  favour  of  death  tinto  death:  But,  blelTed  he 
God,  if  we  his  niinidersbc  found  faithful,  we  fhall  be  .i 
fweet  favour  unto  Gwl,,  as,  -well  in  them  that  pcrifli,  as  ia 
the  n  tiiat  are  faved. 

2^5  And  when  they  agreed  not  among  themfelves 
they  departed,  after  that  Paul  had  fpoken  one  word^ 
Well  fpake  the  Holy  Ghoft  by  Elaias  the  prophet 
unto  our  fathers,  26  Saying.Go  unto  this  people 
and  fay.  Heart n,^ ye  fliali  hear,  and  fhall  not  under- 
fland  ;   and   feeing  ye  fhail  fee,  and  not  pc.-ccive. 

27  For  the  heart.<v  of  thi.^  people  is  waxed  grofs,  and 
their  ears  are  dull  of  hearing,  and  their  eyes  have 
they  clofed  :  left  they  fliould  fee  with  MrtVcycs.  and 
he?.r  with  thtir  cars,  and  underlland  with  /.-W heart, 
and  fhnuld  bt;  converted,  and  I  (hould  heal  ttemi 

28  Be  It  known  therefore  unto  you,  that  the  falva- 
tion of  GoJ.  is  fent  unto  the  Gentiles,  and  that  they 
wnJl  hear  it.  29  And  when  he  had  faid  thefe  words, 
the  Jews  departed,  and  had  great  reafoning  amon  j 
then:!tlves.  ^ 

'The  ohi1in,ite  infidelity  and  unreafonaWe  unbelief  which 
Wis  loui.d  aaun-  the  Jews  under  the  apoftle's  preachiJig, 

was 


.13J. 


Tlic      ACTS. 


Chat,  xxvitr. 


was  no  doubt    a  greif  fj'icf  r>{  heart  un'o  liim  ;  but  at  ihtir 

depanirrp,   her  tells  tKeni  'ficv  wotilj  not  b..-  pcrfnadccl,  lliat 

this  unbcliif  of  theirs  was^hai  ths  pr.>j-.hc:  Fr.ii.i<;had  long 

before  punclu.illy  foieiolt),  ifiat  hcaiing  ihcy  \\ill  nit  hear 

and  fteing  they  will  not  fte:  h.->vin;^contr.<£led  fucha  \\  illal 

hardnefr,  brinclntfs,  rnd  dtafncff,  as  vr  111  n(>t  fiiffcr  tktin  to 

hf;arkon  to  any  coiirifcl  whiib  may  lenil  to  ihtir  ccrivcrlirn 

and   f^ilva'ton.       Here  «■?.'?,  That    thontjh    the  prcfcnt  iin- 

brHcf  of  the   obflinaie   Ji'vvf,  to    \\!i"tTi   tht-  apoftk  nov/ 

preached,   ^v^s  Ivng  before  forctrld  by  the  pri>phi-i>i  ot  Gcx!: 

Vet  the  prophciV  prcdiflion  was  no  caofc  ot   ihcir   imbt- 

licf;  cr  tha' wlu^li  l.iil  thtm  unJcr  an  impciflibiTny  of  be- 

irtving  :     Eut  the  fpiilt   lay  in  their  own  obiUnate   wills; 

with  WpeiS  to  which  by  ihc  juft  judgment  of  God,  they 

vcrc  blinded   and  hardened.      When   finners  clofe   their 

eyes  viilfiilly,  and  fay,  ihcy  will  d  t  fee,  it  is  juft  with  G<;d 

to  clofe  thtir   eyes jiKlicially,  and  fay,    ihcy  fiiall  not  ftc. 

D(n/   ntn   dijn'it   r,:fi  deJercuUm  \     the  Jews  had  forfakcn 

Gnd,  :ind   now   God   forf-kes  them  ;  but  the  apodle  tells 

them,    that  uprn  this  rcfuHil  of  theirs,  lie  was  to  preach  the 

gofpcl  to  the  GentUcs,  and  that   they   wciild   hear   it,  and 

glidly  jeceive  it,  ver^  2.Q.       TLe  fahallon  of  Godisfenl  unio 

the  Crr.lites,  niul  they  •will  hcaril.      Where  ohferve.  The 

epithet  or  title  given  to  the  gofiK-l,     The  Jalvatiun  cf  Gsii  : 

I.   It  is  ^^\t'lJalvntion,  brcaufc  it  makes  a  tender  and  iini- 

Tcrfal  offer   of  life  and   f^Ivaiion  unto  loft  finners.     2.   It 

js  called  \\\c  Jnlvc.t'an  cfCod,  becanfe  it  is  a  falvation  of  his 

providing  and  contriving,  of  his  revealing  and  difcovering  : 

Jt  h  his  by  way  of  pa?cfa£lion  and  difcovery  ;  his  by   way 

of  tender  and  oiler  ;  his  by  way  of  power  and  efficacy;  Tke 

juloatihn  of  God  is  Jent  unto  the  Gentiles. 

_qo  ?  An'i  Paul  dwelt  two  whole  years  in  his 
own  hired  hotife,  and  received  all  that  came  in  unto 
him,  31  Preaching  the  kingdom  of.  Cod,  and 
teaching  thofe  things  which  concern  the  Lord  Jefus 
Chrill,  with  all  confidence,  no  man  forbidding  him. 

A's/^  here,  i.  The  fprcial  favour  indulged  Si.  Paul,  now 
a  prifoner  at  Rome,  with  fo  much  freedom,  and  without 
any  mt>lcitation  to  preach  the  gofpel  in  his  ovn  hired  hoiife 
fi,r  two  years  toaetber.  Where  obfemtf  i.  Who  preaches; 
St.  P.jul,  a  piifuncr,  who  fcarccly  h.id  liberty  to  htar, 
rarely  to  preach.  2.  Wiicrc  lie  prtschcd,  even  in  the 
proud,  pf)vverfnl'  and  imperious  Rome,  and  in  his  own 
hired  hf«ufc  there.  3.  To  \\  horn  he  preathid  ;  Te  all  that 
i\ine  unto  him.  He  (tt  open  the  doors  of  his  houfe  for  all 
conipr.s,  excluding  none  from  the  gracious  offers  of  falva- 
tion by  a  Redeemer,  upon  the  c<  nditioii  of  faith  and  obe- 
ditnce..    4.  Uow  looghe.  contioued  his  tniniliry  at  Rooie  ; 


for  two  whole  years  at  that  time;  he  would  neither  be 
allured  by  flatteries,  nor  he(£tored  by  threatcnings,  to  lay 
down  hi';  miniftry,  or  defift  from  his  preachinp-'work.  5. 
After  what  manner  be  preached  ;  w  ith  all  confidence,  brld- 
nefs,  opcnnefs,  and  freedom,  with  fuch  an  imdaunicd 
courage,  as  neither  love  of  life,  nor  fear  of  death,  could 
overcome.  6,  1"ha  fi:bje(£l  matter  of  his  preaching  ;  Ihe 
kir.gd-^n  nfCod,  and  thirties  c'jP.cirniig  the  Lord  "jfefus  ChriJ); 
not  vain  janglines  or  cnviuus  railings  ;  but  Jelus  Clirift, 
and  the  way  of  falvation  by  bim.  hartly,\Viili  wlui  free- 
dom he  did  all  this;  No  mmfcrbidaing  l.im;  neither  em- 
peror, nor  fcnate,  nor  msgillratc,  nor  fold ier,  nor  pricft 
nor  people,  though  in  an  Heathen  city,  dcvotid  to  idojatrj, 
ill  the  leaft  hindeiing,  or  forbidding  bim.  Where  mtr, 
That  Ron  e  Heathen  of  eld,  was  far  lefs  cruel  and  much 
more  courteous,  to  the  preachers  of  ihc  gofptl,  than  Rome 
Aniichriftian  lincc  has  been.  Then  an  apoflle  might 
prcacli  two  years  together,  without  molr:(lation,  in  his  own 
hired  houfe,  to  all  comers  ;  bm  now  a  minifter  of  God 
muft  there  have  no  public  or  private  meeting  to  worftiip 
God  according  to  bis  word  and  will,  without  danger  of  an 

inquifitibn. To  conclude,  fee  how  impodiblc  it  was  at 

that  day  to  hinder  the  progrefs  of  the  gofptl  ;  even  as  im- 
poffible  as  to  hinder  the  fim  from  fhining,  or  the  w  ind  from 
blowing.  That  God,  who  (hut  ihe  mouths  ot  the  hungry 
lions  that  they  hurt  not  Daniel,  did  open  the  mouth  of  i\\r 
apoftle,  that  neither  Nero  nor  the  Jews  could  ilop  it  ;  ye.i, 
after  this,  he  zvns  delivered  from  the  mouth  of  the  lien  ;  rcf- 
ctied  out  of  Nero's  hand.*.  And  God  would  have  con- 
tinued to  deliver  him,  had  not  his  death  been  more  for  the 
glory  of  Gixi,  and  his  own  advantage,  than  his  life,  which 
at  lart  w'as  offered  up  as  a  fr.crifice  and  a  fweet  fmclling  fa- 
vour, acceptable  unto  God  through  Jefifs  ChrilL 

Thus  St.  Luke  concludes  his  hiitorv  of  St.  Paul's  life, 
without  giving  us  any  particulars  of  his  deat''.  He  leaves 
him  at  Rome,  a  prifoner  under  Nero,  where,  after  two 
years  confinement,  tht  fcripiures  fcem  to  hint,  that  he  was 
fct  at  liberty,,  and  that  he  went  sbout  preaching  the  gofpel, 
and  confirming  the  churches  for  feme  years  ;  but  an  at- 
tempt to  trace  this  apoftle  farther,  viifcbut  fcripture  light, 
may  be  the  ready  way  to  lofc  ourfelves  :  Let  us  therefore 
conclude  with  prayer,, 

7h:t  Aln-.ighty  Gcd,  who,  through  the  preaching  of  his  hlrfjed 
of  of  k  St.  Paul,  did  cavfe  the  tigi<t  of  the  gi^rioiis  g^Jpel  to 
fhine  thrwghout  the  world  v-'ou Id  merciful i\  grant,  lint  vr, 
having  his  wonderful  ccm'erficn  c,nd  iifiruSiil'e  exi  nfle  in 
cur  rtimmhrance,  tnay  Jiexv forth  cur  thavlfiij/iefs  unto  him  for 
the  fame,  hy  follcuing  the  holy  dcflrineul^ichke  taught  \  through 
Jfjus  Cliriji  our  Lord,  Amen. 

THE 


THE 


EPISTLE     OF     St.     PAUL 


TO      THE 


ROMAN 


S. 


Thhepiftlctolhc  Romans /wj  drvays  hem  efteemed by  the  church  rf  GOD  me  of  th.  rh;  r r.      j      jt 
portions  of  the  holy  fcripture:    The  r^afon  rvhv  thk  f4,;Sl    LIl     rn  ^/  t'"^  chifft  aid  mrjl  excdlnxf 

The  moft  divine epiflle  of  the   1ft  hoi,  apoSlc.  clm^^h  ,  confcihon  of  faith;  a.A 


■foieh   «  nUjeparat-dfrom^^^^'urLo^^  "" ^'f      '^  ''"'^-      ^^^""^^7.   ?''  J^™  that 

Thefiuhjca-mxltcro/thn  epijllch  txvofohi, partly  dotlnu:,\,  and  parth  praaicil-    /„ //.  ^   A  •     , 

.«.«r..««.;..  g^.en  ^  lo  the  kve  and pra^a  o/'^^Su^ri^^ '  ""  '"-^^'^""'  '^"^  "'^^'^  '^  '^'""'V--- 

verfjon  hew^s  Pa,,!  ,he  profe/Tor,  P.ul  ,hc  preacher,   anj 


I 


p 


C  H  A  p.     I. 

■^  ihh  firjl  chapter,  our  apoftle  proceeds  to  affert  nd 
proi-e  tac  grand  dcBrine  1^f]n^A\r^cKtlon  by  f„i;4  . 
lIuU  IS,  by  believing  aiid  cheyin^  the  snfbel  of  Chnft  • 
and  that  no  perf^a  either  Jc..  .V  Gend^^  could 
prffiblybe  jiJUficd  by  any  works  of  their  n,n.  As. 
to  ineGcnuhs,  he  Jhnvs  that  thir  ivn^h  z,.rre   fo 

Jur  Jrmi  ju/l^nig  than  b,fre  God,   that  Ihey  were 

■ei^ohmvuitionm  Msfighl;  tlu,t,  fr  reldling  a^amfl 
th^  light  ami  law  cf  nature,  God  delivn-ed  Hum  tp 
to  heir  unn^tav;xl  luds,  which  expofed  them  to  ul 
u'trraUe  and    inevitable  cnlcnoj^i,  and  this  ^s  a 

.)vjt judgment  and  righteous  puni//:ru,ujar  tharjim. 

"  ''^^'  a,  '"/''"'""-  °f  Jef""-^  Chrift,  callrd  /.  ^an  ' 
apoitlc,  feparated  unto  the  ,;ofpel  Qf  God. 


of . he  hcarr-changing  grace  of  God  !    u  hich  is  nb!  •  to     ,  ^ 
Sauls  .noPauIs,  perfocu.or.s  into  profcfTor.s  firhlcf.  fin     rs 

l.y  his  gc-neral  ofllcc  ,   a  /Irvs,,,  of  J^fi-s  Chri't  •    ^ntllh.r 
a.Kl  more  ho.nu,.b]e   ,i,!e  ,han  /ha(  of     n  p^;"  Se 
whole  e.r,_h.     S,r-.,rr  Ciri/^c  r/I  re.nn^,:  To  Lvc  Chr S 
efpeaallyn,theq,:ai,y.ot  an  am^nHL.dor.  i.  a  ^rcMc'  ho' 
nonrthat,    to  hnvo  ,he  ,r.,.,,rrh   of  .he  .  orW  u>  R  vc  ,  s" 

andappo...t,ychri/t;:^j'i3;/t^^s:^st';:;; 

mcpit  01  detart  of  his  own       Hp  r4;',(  ,-„,    ir       '■"""'''"/ 

3Z     ^         *'■'•••'-" '''^tu great  wojk.Artiix.  r 5 

ArJ 


3Z^ 


ROMANS. 


Chap.  i. 


And  me(^lately  by  the  ofTicers  of  the  church,  Act?  xiii.  2, 
X,  &c.  The  work  of  difpenfing  the  myftcries  of  the  cver- 
iaftinij  gofptljs  to  be  nndertakcn  by  none  but  tliofc  who 
:irc  fo\ci\\n\y  fft'fr/itfff  and  fet  apart  for  ir,  and  regularly 
cilk'd  lo  it :  I  would  to  God  the  herd  of  lay-preachers  at- 
this  diy  woiilJ  conlidcr  ihi?.  Thefe  ufurpers  of  the  facrcd 
luuJlion  can  neither  pray  in  fairh  for  a  blcfling  upon  what 
lliey  nndert:;I<e,  bccaufc*  rhcy  have  no  promife  td  bottom 
tlicir  faith  upon,  nor  can  the  people expecl  to  profit  by  what 
4  hey  hear  from  them  ;  for  this  would  be  to  ex  peel  God's 
I  Iciflng  out  of  God's  way.  Read  with  trembling  what 
•<j0<1  fay«,  Jer.  xxiii.  32.  I/i-nl  llemmt,  ne'uhtr cmmanded 
them,  therefore  JkaU  they  n',l  profit  this  feopk  at  all.  Where 
mark.  That  the  people's  not  profiting  by  thefo  men;  is  not 
I  hargcd  upon  their  falfe  do(Slrine,  but  ui;on  their  want  of  a 
call  and  commilfion:  Itisnotfaid,  that  their  doiSliine  is 
«/»/i:/«/,  but  they  preach  »«/<"«/;  therefore,  they  flull  not 
|)ro(it  this  people  at  all :  Thefe  inen  contradict  the  com- 
mand of  God,  the  univcrfal  praftlce  of  the  Chriflian 
-church;  violate  the  rules  of  order  and  right  reafon,  and 
cxpofc  a  mod  awful  and  tremendous  ordinance  of  God  to 
contempt  and  fcorn  ;  yea,  lay  it  open  to  the  bold  prefnmp- 
i ion  of  every  ignorant  and  impudent  pretender,  Ohjox't, 
5.  The  glorious  title  given  to  the  gofpcl,  wliich  St.  Paul 
was  called  forth  to  prcjch ;  it  is  here  ftilcd  the  goftel  cf 
Goil,  and  elfcwhere  x\\e go/pel  cf  Chrifi.  It  is  the  gofpcl 
of  GoJ,  as  he  was  the  author  and  contriver  of  it ;  it  is  the 
gofptl  of  Chrift,  as  he  is  thefubjeiEi-matter  and  fcope  of  it: 
As  Jcfus  Chrift  >vas  the  fum  of  the  law,  fo  is  he  the  fub-- 
(lance  of  the  gofpel.  ^Indeed,  St.  Paul  fometimes  calls  it 
his gifpd,  Rom.  ii.  16.  becaufc  he  was  the  difpcnfer  and 
pronuilger  of  it ;  -it  was  depcfitum  f.dci  fua  comtnrj/um  ;  "  A 
divine  treafure  committed  to  his  care  and  truft."  And,  if 
the  gofpel  preached  be  the  gofpel  of  God,  let  us  entertain 
it  in  our  judgments,  retain  it  in  our  memories,  embrace  it 
in  our  aiflclions,  hide  it  in  our  heart?,  confefs  it  %vith  our 
mouths,  and  prailice  it  in  our  lives. 

2  (Which  he  had  promifed  afore  by  his  prophets 
in  the  holy  fcriptures,} 

That  is,  Which  gofpcl  God  had  promifed  before  Tjy  his 
holy  prophets  fpeaking  in  the  holy  fcriptures.  Where  nstc, 
1.  The  antiquity  of  the  gofpel,  how  ancient  thedodlrine  is, 
even  as  old  as  the  old  prophets  tbemfelves;  nay,  as  old  as 
Ad.ini  himfcih  The  goCpcl,  or  glad  tidings  ot^  a  Saviour, 
was  Hrit  preached  to  Adam  by  God  himftlf.  Gen.  iii.  15. 
next  to  Abraham,  Gen.  xv.  thcn.it  was  predided  by  all  the 
prophets  which  have  been  lince  the  world  began.  The 
gofpel  which  we  preach  can  by  no  means  fall  nnder  the 
chargcand  in.puiaiien  cf^.^vt'iy  :  U  is  no  new  or  modern 
do<Slrine,  but  almolt  as  old  as  the  world  itfelf  :  PUjich  g'fpel 
.he  had prcrniJcJ  before:  by  his  holy  prophets.  Behold  then  a 
great  corrcfponden'- v,  a  fwect  agreement  and  harmony  be- 
tween the  Old  and  Ni:',v  Tclbmcnt,  between  the  prophets 
and  apoHles,  though  great  diriercnce  in  the  manner  and 
mcfifurc  of  ihe  rcvcfaiion.  ,l'"or,  as  one  fays,  the  Old 
Tcilamcnt  is  the  hiJinj  of  the  AVft- ;  the  New  Tcftament 
is  the  opening  of  the  OiJ.  The  Old  Tcftament  is  the  New 
Teftanient  veiled\  the  New  Tcltament  is  the  Old  revealed. 
,Z-  The  venerable  title  given  to  the  fcriptures^    they   arc 


called  the /j»/y  /fn/Zuf^i:  JFhiil  he  had  promifed  before  Ij 
lis  prophets  fpeakirg  in  the  holy  fcriptures.  The  fcriptures 
are  hclv  in  fcveral  refpefls :  (i.)  In  regard  of  their  author 
nnd  inJitcr,  the  Holy  Spirit  of  God.  (2.)  Iji  regard  of 
the  penmen  and  writers  of  them,  holy  men  of  God.  (3.) 
In  regard  of  the  fwbieft-mattcr  contained  in  them,  the  holy 
v/ill  of  G'xl.  (4.)  in  regard  of  the  ufc  of  them,  to  make 
us  holy  both'in  heart  and  life.  And,  if  the  word  of  God 
be  an  holy  word,  then  let  it  be  treated  by  us  with  all  holy 
deference  and  regard.  Lord,  -what  an  impious  liberty  do 
fome  men  take,  in  this  wanton  ace,  to  furnifh  out  a  jell  in 
fcripture  attire,  and  in  theirjocular  humovr  to  make  licht 
and  irreverent  applications  of  fcripture  phrafcs  and  icn- 
tcnces!  Tlley  lay  their  f*ihemes  of  ridiculous  mirth  in 
the  Bible,  and  play  the  buffoons  with  the  mod  ferious 
things  in  ihc  world.  iPhefe  men  bring  forth  the  fcripture 
as  the  Philillines  brought  forth  Sampfon,  only  to  mci:  then 
fport ;  but  they  fliall  ere  long  fuid  almighty  God  in  earned, 
though  thcv  were  injcft:  He  that  has  magnified  his  word 
above  all  his  name,  will  not  brook  it,  that  any  man  (hould 
make  it  vile  and  contemptible,  by  rendering  it  the  theme 
of  his  giddy  mirth  and  profane  drollery. 

3  Concerning  his  Son  Jcfus  Chrift  our  Lord, 
which  w-as  made  of  the  feed  of  David  according  to 
the  flcfh,  \[  And  dechtred  toi:  the  Son  of  God  wkh 
power,  .tccording  to  the  fpirit  of  holinefs,  by  the 
r6furre6lion  from  the  dead  : 

The  apoflle  having  told  us  in  the  foregoing  vcrfes,  that 
he  was  particularly  called  to,  and  by  God  fet  apart  for  the 
preaching  of  the  gofpcl ;  in  the  verfcs before  us,  he  declares 
that  Jcfus  Chriit  -was  the  main  fubjeft  of  that  gofpel 
■wiiich  he  preached,  and  defcribcs  him  by  hi?  two-ft.ld  na- 
ture; by  his  human  nature,  \cr.  5.  by  his  divine  nature, 
ver.  4.  According  to  his  human  nature,  he  was  trade  ef 
tht- feed  cf  David;  that  Is,  dtfccnded  from  David,  and  one 
of  his  poftcrity  by  the  mother's  fide,  who  was  of  (hat  houfe 
and  line  accordin''  tothefiejh;  that  is,  the  weaknefs,  frailty, 
and  mortali'.y  of  this  human  nature.  Where  vote,  i.  That 
our  Lord  Jtfus  Chrift  had  a  being,  even'an  eternal  exigence, 
before  his  incarnation  and  manifeftaticn  in  our  flcfh  and 
nature.  He  was  the  Son  of  God,  before  he  w.is  -the  fon 
of  man  ;  hence  he  is  faid  to  be  mad:  of  the  feed  of  David, 
intimating,  that  he«v.as  then  ««</?  wbat  he  was-not  before. 
In  regard  of  his  divine  nature,  he  wzs'irgotten  not,  wade  ; 
but,  in  regard  of  his  human  natui-e,  he  was  m/.-de,  not  be- 
gotten. .2.  That'Jefus  Chrift,  the  eternal  Son  nf  God,  did 
in  the  fiilncfsof  time  afiiime  the  true  and  perftfl  nature  of 
man  into  a  perfonal  union  with  his  Goiih,.*ad.  The  human 
nature  was  united  to  the  diviuj  nature  iniraculoudy  anfl 
extrnordinarily,  by  the  overftiadowing  power  of  the  Holy 
Ghoft,  Liike  i.  3.^  2^  and  at  fo' integrally  and  com- 
pletely: That  is  to  fay,  Chrift  toc-k  a  compL-tc  and  pertcft 
human  foul  and  bo;ly,  with  all  the  faculties  of  the  one,  and 
all  the  members  of  the  other,  th.?t  thereby  he  might  heal 
the  whoh-n?.T',ire  of  that  leprofy  of  fm,  which  had  fcized 
upon,  and  diifufed  its  malignity  into  every  member,  and 
every  faculty.  Next  \<"e  have  a  dtnionftration  of  Chrift's 
divijie  nature,  ver.  4.    D.-.lared  to  he  the  S$n  of  God  wuh 

.,.■'.  Jvvjer, 


ClIAP.    11. 


R    O    M    A    N    S. 


J4^ 


according  to  the  merits  and  defcrts  of  men  :  IVhi  u-ill  rtr:- 
tler  lo  Fvery  one  accorj-.tig  to  Lis  fleets  ;  tliat  is,  according  to 
the  kind  and  quality,  and  according  to  tiie  mcafurcs  and 
dci;reeS*of  every  man's  works,  Wlicre  role,  he  doth  not 
iA),  Go<l  will  render  to  every  rnan  a  rewasd  for  his  works, 
"but  according  to  his  works !  Works  are  regulu  rctrihtitntiis, 
tan  caufa  merccdis  \  ''  Our  works  ?rc  the  rule  of  God's 
proceeding;?,  but  not  the  caiife  of  his  icward-;."  Having 
thus  defcribed  the  impartiality  of  the  Judge,  he  next  de- 
clares the  univerfality  cf  the  perfons  that  fhall  then  be 
jiuii;cd  ;  namch',  th^  rightct''!?  and  ihc  wii.kcd  ;  which  fliall 
lioth  have  their  diflir.S  rewards  a-fligncd  thtm,  according  to 
the  quality  of  their  works.  KoU;  i.  The  righteous  per- 
fons dvifcribfd.andlheir  reward  declared;  they  are  defcribed 
by  their  iviH  doinr,  by  their  c<intinuancc  in  well-doing,  by 
xhi:'n  patient  contlnwmci  in  well  doing;  thoy  arc  not  weary 
in  well-doing,  they  can  undergo  fufFerings  i^r  the  fake  of 
well-doing,  and  they  can  pnt'onr!"  writ  for  the  reward  of 
wcll-doiui;tiIl  hereafter,  wl'.  ii  at  thsir  reward 

litre:  Yet  in  the  mean  time  ._.,  _  .  ..^king  aftCtij  and 
fecuring  of  tlus  their  reward  :  They  feeh  fir  glory,,  I'OHiur, 
and  immcrt.iii/y  ;  that  Is,  .they  feck  for  a  portion  of  glqry 
and  immortality  in  ihe  world  to  come;  they  leave  fho 
world  to  the  men  of  the  world,  and  whillt  they  src 
fcrambling  for  earth,  they  are  making  fure  of  ficri;'?^. 
Next,  Their  perfons  being  defcribed,  their  icwr • 
elated,  eter-.tal  life ;  an  eternity  of  glory  and  hiK.i, 
a  future  ftate,  ftiall   certainly  be  the  reward  ot  's, 

anti  of  patient  cnn'inuahcc  in  well-doing.     2  ' 

are  here  cinrafl. '  'zed,  and  their  rC^yard  ftfilgn 
contentious  (ivd  cbv  not  ihc  truth,  hut  (bey   iin>.  .  , 

that  is,   They  €(:.  end  wi'h  God,  and  rcfifl:  thi-  ''i^- 

revealed  truth  ;  :Iiry  refufe   the   cffcrs   of   his    gr.; 
kick  againli  his  '.v'ord,  dli'obcyi ng  the  gofpcl  of  t'-; 
obeying   unrighicoufnefs.      God    wiU    poUr     forth    fuch 
indignation  ar  d   wratli,   tribulation  and   angul.Tt.     Lord, 
who  knowcft  the  power  of  thine  anger,  or   who  can   bear 
the  weight  of  thy  wrath  !   It  broke  the  back  of  mgels,  how 
nnli  fmncrs  ft.md  under  it  r   It  is  ftyled  fire  in  fcriprurc,  it 
is  a  confiiming  fire,  and  an  iinqucnchable   fire:     It    preys 
Upon  th',-  finncr,  but  never  devours   him  :     It  is  unquencli- 
nbie  by  any  thing  bi:t  the  blood  of  Chrill,     A  myfterious 
fire,  whofe  flraugc  property  it  is   always  to   torment,   but 
nf-ver  lo  kill ;  or  always  to  kill,  but  never  to  confume.     3. 
With  what  equi'y,  as  well  as  impartiality,  this  diflribution 
of   God's  indignation  and  wrath  will   be  made:   Upm  every 
J'.'u  that  dulh  eii-l  \  hut  vpon  the    "Jivj  firji,  and  then    of  the 
Ctiitile.     The  Jew  firft,  that  is,  principally  and  efpccially; 
becaufc  the  light  and  inercy  which    the  .Jews  abufed   and 
fumed  againfl,  was  far  greater  than  that  beftowtd  upon  the 
Gentiles.     Learn  hence,  That  tlie  light  under  which  men 
fin,  puts  extraordinary  aggravations  upon   their   fins,    an- 
Aycr.ible  whereunto  ^vlll  be  (he  degrees  nf  their  p\:ni(hment. 
T  he  Gsntiles  will  be  condemned  for  difobiylng  tlie   li;!;ht 
of  nature,  the  law  cf  God    vvrit'cn  on   thtir   licans  ;    but 
Tnuch  greater  wraih  is  refen'ed  for  the  Jew.'^,   unto  whom 
■were  comtT:  I  tied  the  oracles  of  Gcd:     But  the  gicatefl   of 
all  is  refcrvcd  for 'Chrifiians,  wdio  obey  not   the  gofpcl  of 
our  I/)rd  Jefus  Chiifl ;    thefe  fliall  be  punifhed  wih  ever-. 
Uftirig  dci'truflion  from  the  prefence  or  ihe  Lord,  iud  from 


the  glor)'  of  his  power,  when  he  fTiall  come  to  be  glorified 
in  his  faints,  and  to  be  admired  in  all  them  that  believe, 
aThefi".  i.  9,  10. 

'  12  For  as  many  as  have  finned  without  law,  fliall 
alfo  perifh  without  law:  And  as  many  as  have 
finned  in  the  law,  fhall  be  judged  by  the  law. 

That  is,  as  many  as  have  finned  without  the  written  law, 
which  is  the  Ciifc  of  the  Gentiles  rr  Heathens,  fli.-ll  alfo 
periflt  withotit /^v./ law,  l.'eing  judged  and  cor.demned  hy 
the  law  oi  tut! lire  written  in  their  hearts;  but  as  many  at 
have  fmi'.al  in,  or  under  the  law  of  Mcfcs,  wluch  is  the 
cafe  of  the  Jews,  fhall  be  judged  nnd  condemned  by  that 
law.  Note  here,  l.  A  truth  plainly  itr^.lijd,  and  nectlTarily 
fuppofed;  namely,  That  as  fome  finncrs  perifli,  ha\in;.i; 
the  written  word,  and  all  external  means  of  f.d\ation;  fo 
others  perifh,  having  not  the  vvritieu  l.iw  or  word  of  God, 
end  the  outward  and  ordinary  means  of  falvation  :  As  nany 
eis  hove  Jir.ued  wilhuit  the  law,  Jhall pcrijh  ivithoiif  the  late. 
God,  in  the  difpenfations  of  his  grace,  s<3eih  in  a  way  of 
foverei tint y,  according  to  his  o«  n  pleafure  ;  \et,  in  his 
penal  difpenfations,  he  proceeds  according  to  the  menfurei 
ofllridl  juftice,  upon  the  pre\ious  demerits  of  fmncrs  2. 
That  :dl  men  (liall  not  ht  proceeded  againft  in  the  diy  of 
judgment  after  cue  and  the  fame  manner  ;  but  every  mm 
according  to  the  demerit  of  his  (in,  nnd^according  to  the 
capacity  and  relation  in  which  he  ftood  in  this  life.  The 
Gentiles  which  had  'i-iy  the  law  cf  nature,  fhall  not  hi 
i^idgcd  by  the  law  cf  Mofes:  The  JeWs,  which  have  both 
the  h.n\' of  ■  w.-i/iCf,  f.nd  the  law  of  Mofes  fhsll  be  jiidgej 
by  both :  And  cotifcqticntly  Cliridi-uis,  which  h:;vc  the 
law  of  nature  underwritten,  the  Mof.;?caI  law  written,  and 
the  Evangelicalliw,  both  written  and  preach.ed,  (hall  lie 
imder  greater  guilt,  r.nd  receivca  more  aggravating  condem- 
nation. Chriftwiil  cNa£l.ly  proportion  every  man's  /><•// here- 
after to  his  fin  comn-.iitcd  Iterc;  the  greater  light  wc  have 
quenched,  the  greater  darknef;s  v  ill  be  inflicted,  Heb.  ii.  3. 

J  3  (For  not  the  hearers  of  the  lawarf  jufl  befo;« 
God,  but  the  doers  of  the  law  fiiali  be  juflificd. 

That  is,  not  the  hare  hearers  of  the  law  il.all.  upon  th.it  ^ 
account,  be  JHft  beiorc  God,  but  the  doers  ci  the  law  {lull 
he  jvjlijied  ;  that  is,  accepted  of  God,  as  acting  fintably  t» 
their  holy  profedion.  It  is  notorioufly  known,  the  Jews 
ploiied  in,  and  rerted  upon,  thtir  outward  privileges  for 
falvation,  becai'fc  they  were  Abraham's  feed,  becaufc  tl.ey 
were  circumcifed,  becaufc  they  were  employed  in  read- 
ing and  hearing  of  the  bw;  they  concluded  this  fi;(ii- 
rieiit  to  render  them  acceptalfle  with  God  ;  there- 
fore, fjvs  the  apnfHe,  not  the  hearers,  but  deers  of  the 
law  fhall  be  juflificd  ;  that  is,  the  perfons  whom  God  will 
accept  and  :iccoui.t  righteous  for  the  fske  of  Chrill.  Note 
here,  That  the  doers  of  the  law  or  word  of  God,  are  the 
hr{\  hearers,  yea,  th.e  only  hearers  in  the  xcccimt  ot  God. 
Hearing  is  go<)d,  but  it  mult  not  be  rcftcd  in  ;  a  great  un- 
derftandini^  may  a  manliavc  by  much  reading  ihi;  word 
and  l.iw  of  God  ;  but  a  gscd  miderfianding  only  have  they 
that  do  the  zvcrd  and  uiU  ci  God  ;  //jt  Jraijt  and  fruit  cf 
that  enduret^  for  ever. 

3  Z  14  For 


46 


ROMA    N    S. 


Chap,  il 


14  For  when  the  Gentiles,  ^vliicli  have  not  the 
law,  do  by  nature  the  things  contained  in  the  law, 
thefe,  having  not  thclaw,  arc  a  law  unto  themlely  rs; 
15  Which  fliew  the  work  of  the  law  writteti  in. 
their  hearts,  their  confcicnccalfo  bearing  witncfs,  ' 
and  their  thoui^tits  the  mean  while  accufin^  or  clfc 
excufing  one  another. 

The  fcnfc  U,  that  the  Gentiles  which  have  aot  ihc  Taw 
.of  Mrfis  piomiilgattil,  are  yet  not  uiih^iit  a  low  inp.rattcd ; 
in  their  confticnces  ;  anJ  ahhoiit',h  thiy  have  noi  a  wriiicm 
law;  ytt  have  they  a  J^nr,  that  is  a  rule  of  li\ing  t«  them-, 
ft  Ives,  doing  thofe  things  which   ilicW   the   work   of  the 
law  written  In  tlick hearts,  thtirconfcicnces bearing  witiicis 
to  if,  and  their  natural  reafcn  either  acculing  or  dtfcntiiug 
of  them  from  it.     Lenni,  I.  That  there  is  a  law  of  nature 
incrafitd   and   written   by   Goil  in    the    hearts   of    men,, 
nherebv  the  common   notions  of  good  and  evil  are    foimd 
vith  them.      2.  That  this  law  of  nature    fcrvcih   for   the 
jn(li<:a; ion  and  provocation  of  men  to  many   good   aclions. 
and  "duties  towards  Gotl  and  man.    3.  1  hat  to  rebel  ngainft- 
and  not  walk   in    conformity  tmto  this  ingrafted   law    of. 
rainrc,  is  a  God  provoking  and  a  w rat h.procn ring  (in.      4. 
That  altliongh  many  of  the  Gentiles  gave  themfelves   over 
t't  nil  manner  of  unclcanncfs,   yet  others //'«tW  //■*  wcrts- 
if  the   livj  -u'rillen  in    lleir  hfarts:  They  (hewed  it   two 
ways,  (I.;    Ry  their  temperance,  riuhleoiifncfs,.  and  morah 
honcdy;  wherein  (to  our  rtianic)  "they  excelled   many  of 
lis  who  are  called  ChrnHans.     C2.)  h>  the  eHicacy  of  their 
confcicnce;  which,  as  it  cleared  and  cotr.forted  them  (or 
things  well  done,  fo  it  witncllcd  agnind  them,  yea,   judged' 
and  condemned  them  fordoing  e\il:  And    thefe  evidences 
o{  a  law  written  on  the  heart^rc  evcjy  whereto  be  found,, 
wherever  men  are  fwind:    TheGanUes  /uivi'n^ not  a  u-rillen 
low,  are  a  Irtzu  unto  ihemjelvtiy  and Jhe-w  the  iL'jrk  of  the    Ic.vj 
tiritlrn  in  their  hearts. 

16  In  the  day  when  God  Qiall  judge  the  fecrets 
of  men  by  Jcfus  Chrifl  according  to  my  gofpel. 

As  if  the  apoflle  had  faid,  If  any  (hall  a(k,  when  (ball 
rewards  and  puniihments  be  dillribiited  tojcw  or  Gentile? 
The  anfwer  is.  In  thnt  day  when  God jhall  judge  the  fecretf 
if  men's  hearts  h  Je/us  Chnf,  according  to  my  J'-Jpe! : 
That  is,  as  my  co'fptl  tentfies,"he  will  moll  certainly  do. 
J'cre  ncic  I.  A  fundamental  docFlrine  allerted,  'I  hat  there 
will  be  a  day  «f  judgment,,  in  which  the  Itcre'.s  of  all  men's 
hearts  flnll  'be  judge-d  by  Jefns  Chrift,  as  Mediator.  AH 
the  thoi'ohts  words  antPMOiks  of  all  men,  that  lived  from 
tlTe  beginning  of  the  world,  or  (liall  live  to  the  end  of  the 
world,  M  ill  dien  be  produced  injiidgmeat ;  and  if  fo,  may 
we  not  infer,  that  the  d.ay  of  judgirTcnt  muft  certainly  and 
HccelTarily  lake  up  a  vaft  fpace  of  time?  For  if  all  records 
and  rcgifters  now  made,  iliall  then  be  opened  and  read,  and 
all  the  witneflbs  for  and  i  gainft  man,  (Itall  be  then  examined 
and  heaid,  whata  vaft  fpaceof  time  then  muft  that  great 
clay  take  tip!  Sime  divines  arc  of  opinion,  that  the  day 
of  judgment  may  1  aft  as  long  as  the  world  hath  laded  :  Tiiis 
we  may  depend  upon,  that  things  will  not  be  huddled  up, 
aor  (liviffled  over  in  haftc;  but  as  fmncrs  have  taken  their 


tiine  for  finning,  fo  GcxI  will  take  his  itir.e  for  judging.   2. 

The  proof  and  conlirmation  of  this  dadrinc  of    a   fuiure 

indrmcnt.     A.-<^.rding  lo  rnf  go/pel \    that   if,  as  Certainly 

as   I  have  foretold  yon  of  it    in  the  di  "  ';ich  I  have 

preached,  fo  certainly  flnl!  all  men,  r.:  rc's  of  all 

men's  hearts, be  judged  by  Jefns  Chrill.     .  '^  not  a 

Vrcfiimptibn  in  St.  Paul,  to  call  the  gofpt!,  ■     ,  ^-iw/- 

Ic  means  ih.nt  he  was  the  pitblilher,  not  the  a.uhor  of  if  ; 
^    ..    .         ,„.■'■      •        c.    -i)...r   :_  ...  r_,A  ,.f 


■!',,.1\ 


in    :•: 


'■p.ca  of 


1 ... 

it. was  Gfxl's  in  refgect  ot  authority,  S' 
difptnfati  jn. 

i'j  Bdiuld,  thou  art  railed  a  jew,  and  nueth  in 
thclaw,  andmakca  thy  boull  of    God,      18    An* 
know /lb  will,  and  approve  a  the  thm^s   that  are 
more  excellent, being  indruacd  out  of  the  law  ;  vg 
And  art  confident  that  thou  thyfclf  art  a  ruid.-ofoi 
the  blijid,  a  light  of  them  xihich  are  in  darknel  ,   2 
An  inQiuaor  of  the  foolilh,  a  teacher  of  babe-v 
which  iiaa  the    form  of  knowledge,  and  of    the 
truth  in  the  lav\s. 

Here  ihc  apodle  proceeds  in  his  former  argument  ;. 
namely,  to  prove,  Tliat  the  Tews  cculd  no  more  latmnally 
txpea  to  be  ji.ditied  before  G(-d  by  the  law  ot  Mofes,  than- 
the  fientilerby  the  law  of  natuiei  the  apcdle  allows  ihe.-n- 
all  :hcirprivilepcswhich  they  fo  much  doaied  upon,  boadcd 
of,  and  gloried  "in  ;  but  withal  aiTurcs  them,  that  thefe,  sll 
thefe,  yea,  mote  than  thefe,  were  infuflicicni  to  judify  them, 
before  God.     As  if  the  apollia  had   f«id,   "  Thcii    beared 

thylelf  mightily  "P""  ''^'*'  '''"'  ''*"  "'"'  ''"'^'"'^  "  ^'^  '  c 
is,  a  profefibr  of  the  true  religion,  .and  a  ivorftiippcr  of  the 
true  God  :   Ihou  rcftrft  in  the  law  :    that  i«,    either   in  the 
divinencfs  and  pertcction  cf  it,  or  in  thy  external  obedience 
to  it,  and  in  the  outward  performances  of  it  -_   '/ hou    tnatejt 
thyhonfl  of  God,  as  a  God  in  covenant  with  thee  above^all 
the  naiiohs  of  the  earth;  and //•!;«  knczvefi  his  iviU,  having 
his  word  and  law  in  ihy  hands,  the  oracles  of  God   com- 
mitted to  thee, and  the  wriiin-s  of  Mofes  and  the  prophets 
«,W  found  with  thee:   And  ^{fnvr/i   thit<gs   that  are   tnojl 
excellent,  being  infirutled  cut  of    the    low ;     that     is,    thoii 
thir.kcd  that;   thou  had  fueh  a  dcarce  of   knowledge    of 
God's  word  and  will,  that  thou  canft  clearly  difcern  be- 
tween fm  and  duty,  and  compare  one  duty  with  another, 
preferine  that  which   is  mod  excellent :    And  art  conjident 
that  thou  'ihyf^if  art  a  guide  of  the  Hind,  a  light  of  tJ: em  that, 
are  in  darkncfs;  that  is,  thou  had  a  drcng  conceit  that  fuch 
are  the  meafures  of  thv  krxm  ledge,  that  ihonart  able  to.be 
a  euide  to  the  blind  Gentiles,  who  (it  in  darknefs,  and  to  be 
a  '^teacl^er  cf  hahcs  ;    that  is,    fuch  a3    have  little  or  n« 
knowledge  in  the  matters  of  religion,  conceiting,  7i>atthou- 
hnjl  th-.e^form    of  knowledge    end  cf  the  truth  in  the  taw  i 
that  is,   "fuch  a  inethcd  and  meafuie  of  divine  knowledge, 
as  may  enable  thee  to  iudrue't  others,  wlielhcr  Gentiles 
or    Tews,    which    never    reached  to  ihy  attainment.''— 
Thefe    external    privileges  the  prefumpinoiis  Jew  redded 
upon,  and  thought  th.em    lutTieie.a  to  f;.l\atior.  ■bough  he 
lived  loofeiy,  and   hi-  prjAice  gave  bis  the  lie. 

Hence  /.v/;7.'.    i .    TKt  pcifons  aie  cxcl,  ne  to  be 

•proud  cf,'  and  pul'.ld  up  with  church  1  •  gloiymg 


Chap.  II. 


R.;OrrM;  A-    N,;S. 


547 


in  the  letter  of  the  law,  whilft,  nciihcr  in  heart  nor  life, 
they  arc  comforted  to  the  fpirituality  of  llic  law.  Learn 
2.  That  gifts,  duties,  and  fuppofcd  graces,  are  the  flay  and 
fiafr  which  hypocrites  reft  upon,  and  rep'jfc  ihcir  trnfl  and 
-confidence  in  :  Thiu  art  cnUci/  a  Jfw,  and  irjleth  in'the  /./■«■; 
that  is,  ia  the  onlvvard  profeillon  of  llic  law,  or  in  an  ex- 
ternal obedience  to  tlie  law  j  iheaportlc  fpcaks  of  this  their 
riyiVw^ /« //;r /<7W,  nut  barely  by  way  of  narration,  but  by 
way  of  reproof,  telling  us  not  only  what  they  did,  but  how 
ill  they  did  in  fodoint;.  The  duties  which  Chrilt  has  ap- 
pointed, are  the  trull  arid  red  of  the  hypocrites ;  but  Chrifl 
hiinftlf  is  ihe  rclland  tru.l.of  the  upright  ;  they  defire  to 
••^evcr  acting  graces  never  iruQing  to  them  ;  to  be  much 
in  duty,  and  yet  much  above  duty;  iiiuch  in  it  in  poim  of 
performance,  mutlt  ab<ive  it  in  regard  of  dependence. 

2  I  Thou  therefore  which  teachcft  another,  teach- 
eft  thou  not  thvTclf?  thou  that  prcachell  a  man 
fliould  not  ftcai/doU  thou  fteali'  2a  Thou  that  faydl 
a  man  fhould  not connnit  adultery ,dofl  thou  cqinpiit 
adultery  i*  thou  that  abhorred  idols,  doit  thou  coin- 
tnit  facrilcgc  ?  ej  Thou  that  make^l,  thy^  boaft  of 
the  law,  through ^ireakin^ahe  lawdifttonoureft  thou 
God?  24  For  the  name  of  God  is  blalphcincd 
araoHij  the  Gentiles,  through  you,  as  it  is  written. 

The  apolflo  proceed^,  to  the  end  of  this  chapter,  to  con- 
vince the  Jews,   tliat   they   were. equally  in   a  fnsful  and 
wretchcd'condi'ion  }v1th  the  defpifed  Gentile?,  and  tficreforc 
ilood  In  need  of  Jcfns  ChrKV  to  juftifyihem  by  his  grace, 
a«  we!!  as  tlicv;  And  bcc-ivifcthc  Jews  were  fo  exceeding 
ap^  to  dote  upon,  and  reft  in,  their  cxrernal  privileges  he 
did,  in  the  fofegoing  verfcs,  rfeconnt  snd   rcc1;on  up  the 
■fever::!  p-ivil^r^";  'vM'.!)  they  enjoyed  ,•     Thou   i:rt  cnUed  a 
'  :iji  of  C?.;fl'^-  ^c^  '  But  now,  In  the 
'    •.  nccdnhr\  to  agpl^tn'ate  their  fms 
1  pfivile'se*  and  prcro^jatives  en- 
V  i!n:;'.d  seainit  lit«ht  aiid   knowledge, 
ti'in^  of"  rhiir  rtwn  ccnfciences,  and  con- 
1  ilatcs  of  their  minds,  as  the  Gentile?  liid; 
that,  rebelled-  aguinil  the  precept?  of  the 
v/ritten  word,  which  was  all  in  their  hand?.     'I'he  law  of 
Mt)rrs  wns  tfear  In  their  months,  but  far.  fipni  fhcir  reins ; 
f'i-   •■:i>  ■'•..•  apoTHc'  c?:pi!(Uilates  with  them,     77'w  that 
r    ■  r/j  cii};'f:n\\'f echini  fhou  mi  ih/tlf?  TTliou  that  imder- 
•  ''?'!;  to  be  a*  tc-achcf  t)f,ai)(l  jiiide  imto  t1ic' Ignorant  a'nd 
l)!ind  G«ntiles,  wlUthnu  not  pratflifc  thine  own  1nflri;c- 
tj'^ns;  but  conden^.ri  thyfcH   otn  of    thine  own  ir.onth  ? 
'"  Wilt  thou,  O  Jew!   ('as-if  tlic  apodle  had  fsid;   be  iruilty 
of  theft,  adultery,  facrileye,  rapine  and  murder,  Onswhtch 
the  very  hcittJKT.s  condi.  mn,  and  all  thi»  while,  call   voiii- 
fehes  the  only  people  of  God  :  Verily,  Thf  mnit  ff  Oort  is 
bltfphemed  amvi^  ThGrnfilesihrough.yoti   ffivs;  who  pre- 
tend to  be  the  favoufiie«  of  hcaveii,  wnif.t  v'-ii  do  the 
works  of  hell."     Ltarn  hence,  1.  Thelitis  linnch  cafler 
to  inflru6\  and  rcrxh  oth.crs,  than  to  be  inftr.!^;d  a nfl  re- 
ceive inflru(fVion  ourfelvcs.     2.  Tha'  it  is  borh  hr.fu!  snd' 
fliamcful  to  teach  others  the  rii;ht  way,  an^  tc-  ^^  \\\   th,. 
wr''n^  ourfelvcs.     It  is  ariucble  f:'.'.;!;  in  a  p!'iva'e'j.'!rr<>!i, 
when  his  acHon?  rnnv!>M"s  to  his  pro-rVffion  ;  but  it  is  infx- 
«■  liable,  if  not  an  iiiiptirdon;ible  frail;  in  a   teaclicr,   wl;en 


ve." 
CO!  ■ 

ngainlt  • 
tralticlet  •.  .,-  J 
I^a•  beik'cs  all 


the  crimes  wliich  he  cottdcmns  in  others,  may  be  juflly 
charged  upon  himfelf:  Thw  that  ttacheji  another,  leachcfl 
ihm  not  ll.yfel/t'  3.  That  the  name  of  God  fuffers  much, 
very  much;  yea,  by  none  fo  much  as  thofe  who  preach 
and  prefs  ihe  duties  of  Chrillianity  upon  others,  but  pradifc 
them  not  thehilVlves.  The  name  of  the  Lord  is  llajphtmcd 
by  fiich  preachers,  the.  wicked  profane  world  taking  occa lion 
from  thence  to  wouijd  the  name  of  Go<I  with  the  poifoned 
arrows  and  darts  of  reproach.  The  fms  of  teachers  arc 
teaching  (ins.  True,  fin,  flri(51!y  fpeaking,  canjiot  injure 
tke  name  and  ^Icrv  of  God:  He  is  abo\e  the  reach  of  any 
fiiifchicf  that  lln  can  do  him  :  his  cilen'ial  .i^lory  ij  perfect, 
arid  can  neither  be  incrcafed  or  dlniinilhcd  by  the  creatures; 
God.cnnnct  no  more  be  hurt  by  oirr  finf,  tlian  thefuncan  be 
hurt  by  throwing  itbjies  into  the  air,  or  the  moon  iiurt  by 
the  baikint;  of  dogs.  Hut  his  manifeftativc  glory,  or  the 
prefcnt  manifcflations  of  his  flory,  thefe  are  clouded  and 
cclipftd  bv  fin  :  and  therefore  G(hI  will  <leal  with  knowino 
finncrF,  efpeciuUy  with  fucb  bs  undertake  to  be  teacivn  of 
oihers,  as  with  ihofethat  Vww  bl<|Jl}.(;nedhiinfmt,\\w^^'^i'■\ 
\\\&ghTfs  tra o"^ pled  up )n  his  honour,  and  caiifed  iiis  holy 
ways  to  be  evil  fpoken  of,  by  reafon  of  their  v,  ickcd  and 
unholy  lives.  Lord,  let  all  that  adminiiltr,  unto  thee  in 
holy  things  confider,  tfiat  they  have  not  only  their  own  fins 
to  account  for,  but  alio  the  lins  of  tlvcir  people,  if  commit- 
ted by  their  proiilL^aie  cKample. 

25  For  circumcifion  verily  profiteth,  if  thou  keep 
the  law:  but  if  thou  be  a  breaker  of  the  law,  thy 
circumcifion  is  made  uiicircumcifion.  26  Therefore 
jf  the  uncircuincifion  keep  the  ri^hteoufnefs  of  the 
law.,  (hall  not  his  unciicumcifion  be  counted  for  cir- 
cumcifion ?  27  And  (hrtll  not  uiKii<:uniciiion  which 
is  l>y  nature,  if  ft  fulfil  the  law,  judge  thee,  who  by 
the  letter  and  circumcifion  dott  tran'ijrefs  the  law  ? 

It  is  fuilicicntiy  known  what  great  flrcfs  the  Jews  hid 
■tipon  circmncilion;  they  taught,  thst  this  alone  wastnou^h 
to  procure  the  favour  ot  God,  and  to  tree  them  from  hell : 
"•God  having,  as  they  fajd,  promifcd  Abraham,  that  if  I  is 
■children  rr.Hivfgreilcd,  he  wc^dd  reir.cr.ibcr  ihc  otloi:r  of  tlic 
foreil'lns,  and  deliver  ihem  for  the  '-iierit  of  circumcifKin  ;" 
Dut  ail  this  was  a  faife  and  vain-gltirioiis  bufllc.  Gur 
upoflle,  tiicrefore,  in  tlie  words  before  u.s,  niliirts  the  Jews, 
that  cirvumcifif^n  ivithout  holinefs  of  conveffation,  would 
never  free  thesn  from  condciiinstion  :  That  a^ircumcifcd 
Jew,  who  walks  not  in  cbcdience  to  the  law  of  God,  is  in 
as'bad,  or  >vorfec<indi'ion,ihananyuncirciirr.cifed  heathen; 
yea,  ths?  uv.circumcifwy  that  is,  the  i:ncirciiB;.ciftd-  pcrfon 
that  heps  Ihe  Irsv,  Ihall  be  accepted  of  God,  as  v.cl!  as  if 
he  had  been  circnmcil'td  ;  and  be  preferred  bv  Gtid  before 
the  circuircifed  Jew  that  trar-fcreiied  the  law.  The.  i\\m. 
,'is,  that  the  olic-dient  Gentile  Ihsil  coiideinn  the  c!ifob(?t!i?nt 
.  jew,  and  be  foener  acceptcti  by  God,  with  iwhoin  there;  is 
no  refpecl  «f  perfuns,  but  with  refptd  of  their,  qualifipa- 
tion.-!  That  no  clitirch,privi!ese.s  no  external  prcroga.svcs 
nor  tlie  highefl  protV-fiion  of  i)i.'!y  and  helinefs,  v.ithoiir  an 
htnr.ble,  imif.)rm,  and  fivicerc  obeo'i;.nce,  \\\\\  be  Jtiy  thin.; 
:n  liUljig  \Q,  fulvatien..-  And  as,  t!;cn,  an  uncircumcif/d 
Gtsnil^/ound  better -acceptance  viith  Gcd,  than  any  cir- 
ci:n  :iRd   Jew,   even  lb;  ait   ur:b;ip'?i2ed  heathen,"  at   the 


3'^ 


grea 


51» 


ROMANS. 


CkAi*.  nr. 


great  day  will  not  change  place  w  iih  many  baptized  chrif- 
tia"s.  It  is  a  fad,  but  a  certain  truth,  tliat  the  cafe  of  ihi 
Patjaa  worKI  will  be  much  eaficr  in  the  day  of  judgment, 
than  oiliers  that  live  and  die  difobcdicnt  under  the  gofp-.l 
of  Jefiis  Chrift.  The  heathens  have  but  abiifcd  one  talent, 
i'.e  tighl  cf>:aturt\  but  \vc  thoiifandf,  even  as  many  thou- 
TinJs  as  wc  have  flighted  the  tenders  of  offered  grace: 
Lord,  what  a  fearful  ag^ravaiion  dcjih  it  pnt  upon  ntir  fin 
and  ii.ifciy !  Wc  miift  rcrtninly  be  accoiintal  ie  to  thee  at 
the  great  day,  net  cnly  for  ail  the  Ifaht  wc  had,  but  for  all 
that  we  miiiht  have  had  in  the  gofjiel-day  ;  and  efpcciall/ 
lor  that  lijjht  we  have  finned  under,  and  rebelled  againft. 

28  Tor  he  is  not  a  |imv  which  is  one  oiitv/arclly  ; 
neither  is  that  circunicifion  which  is  outwardly  in 
the  flcfh :  29  But  he  «  a  Jew,  which  is  one  in- 
wardly :  andcircnmcirion  is  that  of  the  heart,  in  the 
fpirit,  a"d  not  in  ilic  letter;  wliofe  praifc  ii  not  ot 
men,  but  of  God. 

Here  our  apoHb  comes  clofc  and  home  to  the  felf-confi- 
dent  Jcw^-.and  touches  thorn  in  the  molt  fenfible  part.     It 
w as  tile  hardtll  fayini;  that  could  found  in  a  Jewilh   ear,  to 
2(I:rm,  that  circumclji'.n  ivh'uh  is  cutwnrd  in  tie  fi/h,   pro- 
fitcth  nothing;  for  they  fo  p;li)ried  in  it,  that  th'ey  accounted 
it  equal  tothc  keeping  of  ail    the  commandments  of  God:- 
Now  our  apofilc  here  takes  away  the  vtry    f(,undati(~n    of 
this  their  boafting  and  gioryini;,  by  a  plain  an<i  tiuc  d'^^i^'C- 
tion.     There  is,  faiili  he,   a  jew  »ulu'ar<l!y,_  ti\at  only   has 
the  badge"  of  circumcifion  in  Ills   fiefli.     Now   he    is  no!  a 
ycio  in  Goti's  accoimt,.vho  is  only  fo  by  outward  circnm- 
ciHoni  neither  is  that  circumctP.on  valuable  or  available, 
w  hith  is  only  outward  in  the  fielh  \  but  then  there  isa  y.-w, 
ithi  is  one  inu(irdij\    namely,    by    the    piirifica'ion   cf  his 
heart  from  all  iifthy  lulls,  evil  atfeflionSj  and   tjnful  tlifpo- 
fition?,  and  a   circumcijiin  cf  the    heart,   c.rj  in   the  Jl-ir.t ; 
»iiat  is,  a  circumcifi(!n  wroiight  in  i;s  by  the  Spirit  of  Cniil, 
and  not  barely  by  the  letter  of  the  law:  And  the  praife   of 
this  is  not  of  incn, who  cannot  difcern  the  heart,  but  of  God,, 
who  is  the  fearcher  of  the  heart,,  and  trier  of  the   reins. 
Lrain  hence.  That  although  nitn  are   very   prone  to  reft 
upon  church  privileges  and  external  perforn  ances,  as  evi- 
dences of  divine  favour,  yet  they  are  ik^  teflimrnies  or  figns 
cf  the  truth  (-f  grace.     .What  circumcifion,  facrifice'-,:2nd 
the  terrple  were  tothe  Jews  r.f  old,  the  fame  are  l-nptifm, 
the  Lord's   fupper,  ami    public   airemblies    to    piofeflTng 
Chrifliars  at  this  dav^.     Ard  as  the  Jews  rcfted   in   thofe 
externals,  wiihoiM  cving  Chi  ill  in  them,  wiiht-iit   defring 
to  detive  holintis  and  faniflificatic  n   from   them:    In   lika 
manner,  muhituclts  of  prcifeffors  fet  up  their  reft  in  out- 
ward duties,  and  repof;  a  fltlhly  carnal  conhdcnce  in  «r(ii- 
nances,  without  either  defiring  of,  or  endea\'<uring  after 
any  lively  communion  with  the  Father,  S'~n,andHt»ly  Spirit, 
in  the  excreifc  of   faith  and  love,  without  any  regard   to 
f^iritual  warmth  in  religious  duties,  and  being  by  ordinances 
rendered  mere  like  to  the  God   of   the  ordinances,  which 
ore  the  moft  dtfirablc  things  ne.xt  to  heaven  iifclf.     So  that 
I  ftiall  conclude  the  chapter  with  the  fame  application  to 
Chri(*ians  now,  as  the  apoftlc  did  to  ihe  Jews  then:    Cir- 
tumcifiin,  h'nh  ihc  a^cMe,  verily  ^rcfte.'h,  if  thou  keep  tht. 


lav.' \  but  if  than  ke  alrealer  of  the  Ic'JO,  thy  circumclfi->n  is 
jmitle  unrircuncijion:  Fcr  he  is  not  a  fiw  xvl'ich  is  cm  out- 
ivcrJiy,  Sec.  In  like  manner,  fay  I,  "  Eaptifm  verily  pro- 
fittih,  if  wc  perform  the  conditions  of  that  ccvenanf,  which 
We  entered  ii\to  by  baptifm  ;  but  if  we  do  rK)r,  baptifm  fs 
nobaptlfin:  For  he  is  not  a  Chrillian,  who  is  one  out- 
wardly ;  nor  is  that  baptifm,  which  is  outward  in  the  flefh; 
but  he  \i  a  Chiiftiun,.  which  is  one  inwardly,  and  bip'ifm 
is  th.1t  of  the  heart,  in  the  fpirit,  aruj  not  in  water  only  ; 
and  fucli  faall  have  j-raife,  if.not  of  m.cn,  yet  ct  God.' 

e  H  A  P.    nr.  ^ 

Our  (ijy  file  in  this  chapttr  proceeds  j/j  his  gratul  dcfign  ai-d 
piirpsfs  in  -writing  this  (pjfl'e  :  flf  anficcrs  tkcobjctlimi 
of  the  Jews  again/l  uhat  he  rjfrried  in  i/>x /ongcint 
diopter ;  and  thcjii^  objcclion  run\  ihia  : 

WHAT  advantage  then  hath  the  Jf  w  ?  or  wh.tt 
profit  is  thete  of  circutncifion  ?  2  Much 
everyway:  cliiefly,  becaufe  that  Unto  them  Wcrg 
committerflhe  oracjes  of  God. 

The  fenfe  is  this  :  But  yon  of  the  Jew.s  will  obje£t  and 
fay,  •*  If  out\Tardcircumci[icn  avails 'lotliinp,  but  the  in- 
ward circuincifion  is  all  in  all ;  and  if  the  uiKircumcifed 
pcrfon,  kecking  the  law,  is  to  be  reckoned  as  eirci:mcifrd 
ivhat  udvantiige  then  hath  ll e  yciu  above  the,  Gentil*.*,  or 
what  profit  is  there  ot  the  circumrifion  :»bcve  uncircumcifiin  ? 
He  anfwers  it,  vcr,  2.  faying.  The  advanfage  is  much  every 
%1.1'y^  but  chiefly,  becaufe  unto  them  were  ccmmiilcd  ike 
eriuks  if  Gsf/.v  That  is,  the  hrly  fcriptures  contained  in 
the  Old  Ttftament,  the  facramen<s- and  fealsofihe  cove- 
nant, the  prophecies  and  promifcis-of  the  Meftiah,  and  the 
whole  revt  liiio-n  of  the  word  and  will  of  God,  were  then 
found  with  them,  and   in   their  hands  only.     Hence /^crw, 

1.  Great  is  that  people's  piivilegc  and  mercy,  who  enjoy 
the  word  of  God,  the  audible  word  in  the  holy  fcriptures,. 
the  vifible  word  in  the  holy  facraments.  This  enlighteneth 
the  eyes,  rejoiceth  the  heart,  quickeneth  the  foul..  This  is 
compared  to  gold  for  profit;  to  honey  for  f*eetner<:,  to  milk 
for  nou lift) int.',  to  food  for  ftrengthening.  O  how  many 
fouls  are  bleliing  Goel  eternally  for  the  benefit  ar.d  bleftinir 
ofdi\ine  revelation!  The  Jews  had  this  fpccial  favour, 
Iq  them  were  czmn.itted  the  oracles  of  Go.Y:.  that  is,  the  M^rit- 
irgs  of  Moies  and  the  prophets.  But  we  Chrifiians  have 
a  privilege  btyoix)  them,  the  dcclrine  of  Jefi;s  delivered  to 
us  by  cvangelifts  and  apoftles  ;  not  like  the  killiti^  letter  of 
the  law,  but  a  gofpel  bringing  life  and  immortality  to  li^ht. 

2.  The  title  whieh  St.  Paul  gives  to  the  holy  fcriptures  ; 
he  Ci^\&  y\\t\w  the.  oracles  of  God.  St.  Stephen  calls  them 
thie  lively  'jrndes.  Aft'  vii.  38.  partly  becaufe  delivered  by 
a  lively  voice  from  God,  partly  becaufe  they  fhould  be  to 
us  as  e/-'.'. .' 1  ;  that  is,,  conlultcd  with  upon  all  occafions, 
for  ref(l\  lug  all  doubts,  determining  all  controverfies.  Had 
the  church  of  Rome  confidied  thefe  oracles  more,  and' 
council.'.,  ^vC.  Icfs,  (he  h;  d  kept  the  doolrine  of  faith  much 
freer  frrni  corruption '.ban  the  ha.";  done.  Li.ftly,  That  the 
original  '\ord,  here  rir.dcred  crceles,  is  the  fame  which  pro- 
fane wretches  inudc   ufc  uf  for  the   daik  and  doubtful 

oraclej 


Chap.  fvr. 


ROMANS. 


549 


oracles  of  the  devil  ;  Nevcrtlieicfr,  tlie  FWyGhofl  di^tli  not:^ 
J'fi.'ain,  nor  decline,  »o  rs^nkc  ufe  of  this  word,  as  he  alfo 
tlj'h  feveral  others,  thoinh  abiiTcd  to  heath^nilTi  rnperfti- 
tion  ;  which  mav  ft-rve  to  re£lify  their rr.iitike,  whofcrnple 
to  make  tife  of  fume  word?,  much  more  of  fome  things 
illicit  have  been  abiiledto  fupcrftition.  Verilv,  there  m.-^y 
be  fiiperftitiori  in  avoiiiin?  ftipcrftiiicn  ;  arc!  thou^'ih  ivc 
cnnnot  be  too  circiimfpeci  in  ciir  words  :<nd  i£lirns,  ye' we 
may  be  too  nice  and  prccill:  in  b'ltfi.  Yet,  norr^  That 
t!;oiio|i  the  farrc  word,  A'.yirf,  figniTies  G(Hrs  orncirs  and 
Sa;?.n'>-,  yet    thefc  oracles    were  not  dclivfrtd  in  the  fairc 

«anner  :  Satan  delivering  his  orncles  ar,-.biinioiifly,  ^nd 
libtfiiliy,  keeping  his  dark  and  bli:-.d  votaries  es  niHch  ns 
liii^ht  be  in  the  dark' ;  what  he  faid  mi-ht  bear  fcveral 
coii<lni(flions,  that  fo.  whatever  the  event' or  liTiie  prrved 
to  be,  he  the  father  of  lies,  nii^ht  hsvc  tlie  rf'pii'-tion  of 
fpeak'rn-  truth  :  But  Gods  oracles  are  plain  iiri'l  clear, 
Iree  irom  ambiguity  and  darkncfs  ;  the  fcriptiircs  are  not 
dnrk,  t>-.o:iuh  r.->mc  places  arcdifficidr,  and  that  proceed:; 
front  the  fi.-ljlimity  of  the  matter,  not  from  the  intcmion  of 
^liic  NviitLr. 

3  For  what  if  fome  did  not  believe  ?  fl}ill  tlieir 
unbelief  make  the  f.iithofGod  withoiitt-ffcft  ?  4 
God  forbid.  Yea,  let  God  be  true,  bttt  every  man 
a  liar ;  as  it  is  Avritt.-n.That  thou  inighteft  bcjudifi- 
ed  in  thy  fayings,  and  mis^htefl  overcome  when  thou 
art  judged. 

Here  fellows  a  fccond  obie.5lion  :  Some  mmht  fay, 
''  Irne,  the  Jews  had  the  oracles  of  God.  butforVie  of 
Ihem  never  believed  them,  nor  gave  nny  credit  to  rhc  pro- 
mifc  of  the  MeiTi;iis  contained  iii  thc!n  ;  therefore,  they  had 
no  advantage  by  them."  Be  it  fo  fiiith  the  apofllc  :  ynt  (ball 
the  onbtlietof  fome  make  the  faith  or  fideli'v  r^f  G'-d  in 
his  promilcs,  of  no  cffba  to  others  ?  CidfsrNd!  that  fiich 
a  thought  Ihonid  enter  into  our  hearts:  Btit  on  the  con- 
tra.-y,  let  God  be  acknowledged  true  and  faiihlul  to  his 
•woi^I,  though  all  men  fho'ild  prove  llirs.  Lenni  thence, 
1 .  That  man's  infidtiitv  cannot  (hake  the  fTability  of  God's 
word,  whether  wc  believe  the  fidelity  rf  th"  prcmifcs,  or 
silent  to  the  veraciiy  of  God  in  his  threateninss,  or  not  • 
\\\^xvord flandeth fa li  forever.  The  prnmife  fliall  be  fnU 
fi.ed,  the  threatening  executed  ;  only  with  thi"  difperence, 
wc  cannot  perfon.itly  find  the  comfort  of  the  promife  viih- 
oiit  faith,  but  wc  fhall  experimentally  feel  the  terror  of  the 
threatenmg,  whether  we  believe  it  or  no.-  2.  The  wonder- 
ful condefcendintj  grace  of  Gal  tov/ntds  thofe  who  have 
any  meafures  of  true  faith,  thoiioh  with  "reat  mixtures  of 
iJtibelief-  O  how  faithfid  is  God'  to  us  'if  in  truth  believers) 
in  'liemidit  of  our  unfai'hfidnefs  to  him  !  the  unbelief  of 
men  fliall  not  make  tf>c  fideliTy  or  faith  cfCod  ofnovc  cff,a. 
3-  1  hat  as  God  is  a  God  of  truth,  foall  men  are  falfe  and 
liars,  compared  with  God!  As  God  cannof  lie  neither  de- 
ceive, nor  be  deceived,  foevery  man  is  fMMablc  and  falfe  ; 
that  IS,  under  a  poffibility  of  deceivincr  and  beiii':;  deceived. 
Let  G(.d  he  tnie,  and  e-.ery  man  a  tiar.  x.  Thntpord  men 
under  affliaions,  is  very  carefi-I  to  juftifv  and  rle-^r  God 
from  dcahngimjudly  with  him  in  any  of  h^sf  vere'!  dif-en- 
■  laiions towards  him.     The  apoftle  here  qioits  Pfal.  W.  4, 


That  thou  mi^hleji  hi  jufllfed  iti  thy  fnfiia^t,  fnd  char  ivhtn 
thou  art  judpjd.  As  if  David  had  faid,  "  I  know  the  rr.cii 
of  the  world,  wl  en  they  fee  mc  aftrKfltd,  will  be  ready  t<) 
judce  haidly  of  God  for  it  ;  therefore  to  flop  their  mouths 
to  clear  the  jnftice  of  God,  that  he  may  overcome,  vvht:! 
hois  judged  for  dealing  rigoroufly  with  me,  I  do  fnc'.y 
confefs  ray  fin  unio  him,  with  all  the  aggravating  ciicum- 
ffances  of  it,  that  all  the  world  ir.ay  juftity  hirn,  how  t'reat 
foever  my  fuSerinc^s  i^iay  be  from  him."  A  child  of  Got!,, 
under  the  ro.!  of  God,  dcfircs  nothing  more  than  toji.!!i;V 
him  in  all  his  ftvcrefl  dealings  with,  and  difpenfmions  to- 
wards him. 

/5  But  if  our  unrightcoufnefs  commend  the  ri^b- 
tcoufntrj  of  God,  what  w-c  Ihall  we  fay  ?  Is  God 
unrighteous  v.' ho  taketh  vengeance  ?  ( I  fpc.d;  a.s  a 
man.)  6  God  forbid:  for  then  how  fhall  God 
judge  the  world? 

A  third  obicflion  here  followeth  :  namely,  "Thit  if  the 
unrighteoufncfsof  men,  that  is,  both  of  Jews  and  G{nti!e', 
tends  fo  vifibly  to  commend,  tliat  is,  to  ilhiftrste  and  recom- 
mend the  rii^htcoufncfs  of  God,  namely,  hiswifdom.  grace,, 
and  favour,  in  appointing  this  way  of  juftification  by  faiili 
in  Chrifl  ;  how  can  it  be  right  in  Got!  to  punifh  them  for 
this  imriphteoufncfs,  which  tends  fo  hi^jhly  to  ilhiflrafe  the 
glorv  of  hisgofpcl-gracc  r"  The  apol'^le  fells  us,  that  iii 
mr.king  his  objcftion, /^'^T^^^t- (7j  ^  ^^a-;;,  that  is,  as  natural 
.in;!  carrrd  men  are  ready  to  think  and  fpcak  :  But,  fays  he 
Grnl  forbid  that  we  Hiotdd  entertain  Inch  a  tho'jght,  as  if 
God  eiiher  were,  or  could  be  imrighteous  ;  for  then  hau 
fhotiU  Cod  judge  the  world,  for  their  unrighteoufncfs  ? 
Leanihencc,  I.  That  although  the  imrighteoufncfs  and 
w  ickec'nefs  of  men  be  over-ruled  by  God,  to  fidiferve  the 
purpofos  of  his  glory  ;  yet  is  God  jufl  in  pimilliing  all  un- 
righteoufnefs  and  wickidnefs  Nvhatfocver.  CJud  is  never 
intentionly,  but  is  fcmetimc  accidentally  glorified  by  the 
fin  of  man.-  There  never  was  fuch  an  hcHi(h  wickednefs 
committed,  as  crucifying  Chrift  ;  nothing,  by  which  Gul 
ever  reaped  greater  glory,  than  by  the  death  of  his  Son  r 
Yet  is  the  wrath  of  God  come  upon  the  Jews  to  the 
utmoil,  and  that  moff  juftly,  for  their  committing  of  that 
wickednefs.  2.  That  the  righteous  Goil  niiihcr  doth, 
ror  can  do  any  Iniquity  or  unrighteciifncfs  whatfover  ;  Is 
Cod  iinrl^hteousfs  ?  Hczv  then  foail  Cod- judge  tie  world? 
God  is  judge  of  all  the  world,  and  cannot  but  do  rij^ht  ; 
bcraofc  the  univ-rfality  of  his  powr  puts  him  above  all 
poffibility  of  error  in  the  exercife  of  his  power.  The  very 
reafon  why  Goil  cannot  exercife  his  power  beyond  the 
limits  of  juflice,  becanfe  his  pow-er  is  altogeihcr  unlimited; 
he  can  do  whatforver  h.e  will  do  ;  and  uhaifocver  he  wilt 
do,  i,':  for  that  reafbn  jull :  Shall  not  th;e  judge  of  all  the  earth 
dorlglt? 

•J  For  if  the  truth  of  God  hath'  more  abounded 
through  iny  life  unto  his  glory,  v.-hy  yet  am  I  ullo 
judged  asafmncr.^  8  And  not  railitr,  as  we  be 
flanderouny  reported,  and  as  fome  affirm  that  we 
{■Ay,  Let  nsdo  evil  that  good  m.iy  come?  whofe 
damuation  is  juft. . 

We 


i5f> 


K     OMAN    S, 


Chap,  iiu 


Wc  mijfl  by  no  means  iimlcrnAnd  thcfe  worth  as  fpokcii 
by  i^c  apo'lle  hiinriU'  in  hi^  ov.  n  name,  as  it  he  luii  icM 
lies  fur  iiiiluilJinyotthe  tniih  ;  and  'hat  the  truth  ot  God 
had  abi'i:niic(l  to  the  yhiry  of  G(k\  through  his  lies;  but 
lie  fj>(.aks  in  the  pcrfon  of  a  profane  objtilcr.  Th«s 
foinc  man  (as  if  the  opofilc  h:^!  faiJ,  maypillibly  plead 
ti>r  his  fin  :  "The  truth  ofCJiKl  hath  gained  througn  my 
lie  ;  the  faiihfulnvfsof  God  is  made  more  manifcA  by  the 
iiiif.iiihfuIncfs'of  men  ;  therefore,  uhyPi'tikl-I  bejudjetl 
aiitj  cinidimnvd  asallnncr,  wlieti  the  glorv  ofGod  will 
Ihinc  more  lui^lit  upfii  the  occalion  of  my  Tm  ?  The  tree 
'jjrace  of  Ciwl  difcovcied  in  the  gofpei,  Aviil  be •  ma ni felted, 
iay  fomc,  and  magfiifitd  in  the  pardoning 'of  li/i;  let  us 
theret'mc  lin  our  hll,  that  tlic  immcafurablenefs  of  divine 
^.^'KHlnefs  -may  appear,  and  the  abuudsuice  of  pardoning 
Jiicri-v  niay  abound,"  The  apefllo  rejects  this  dodhine 
:ind -jiractice,  of  doing  evil  that  good  may  come,  with  the 
grcatcll  abhorrcncy  and  utinoll  detelhition,  affirm'dg,  that 
their  damn;wion  is  juXt,  whoeiihcr  f.iften  this  dodriiic  upon 
ihc  apodle.s  or  afiirm  it  thc-mfeives.  Leurn  htnce,  That 
no  perfon  muit  adventure  to  (he  Icail  of  evils;  no,  n^t 
for  the  fake  of  the  greatert  good.  True,  Almighty  "God 
can  h'.'vv^  goo<l  out  of  evil,  by  the  fame  word  of  Iun  power, 
by  which  he  brought  light  out  of  <laikner«,  and  fumething 
out  ;;f  no'.hing  ;  but  toih)  readily  c\  il  for  the  fake  of  ob- 
taining the  grcatell  good,  isdawgerous  and  damnable.  Sin, 
or  that  which  is  (Infid,  ought  not  to  be  chufen,  whatever 
we  chufe.  2.  That  nothing  is  more  juft  and  righteous 
than  their  damnation,  who  will  adventure  to  do  evil  that 
good  msy  coiTu- :  A  good  intention  WU\  not  cxcufe,  never 
judify  a  bad  aciion  in  the  light  of  GikL:  He  will  condemn 
ev  il  doers,  though  they  do  evil  that  good  m.ay  come.  .3. 
Tl'.at  the  apollle  pronoinices  liuir  damnation  jult,  wb.o.laid 
thcfc  (landeis  to  ilieapollle's  charge,  as  if  ilitir  dciirinc  did 
allow  of  this  damnable  pudice,  todotvil  that  good  .might 
come:  Their  dttmnalion  is  juj},  %{;hi  thus  JJnndfrouJly  repirt 
tiiui  irffirm,  (bativefay.  Let  us  iicfvil  that  gold  Viias  "ttue. 
Whence  mtc.  That  it.is  a  jii't  thing  v  iih  God  to  damn 
thofe  men  that  rail'c  or  fpread  abroad  rcpojts  of  his  mi- 
jii.'lers  dodtiine,  as  giving  libcriy.to  iieemious  pradices  ; 
^'erily,  the  iLindcr  ot  a  jniniftcr"s  regular  dodrine  is  more 
li'.an  ortlinary  fl."»nder.  The  original  word  here  rendered 
f'lnder,  fi.:^nititsblarphcmy. ;  the  vvrrd  which  Gixl  makes 
ufi' of,  to  let  f»nh  hi;)  m>-n  refirpgclics  by.  Ecli'old  (Jod's 
rtAntment  of  his  ir.-iuiftcr'-s  wrongs  I  The  liuider  :^d 
dnieirint  cnit  upon  ciir  0il:cc  ajui  doctrine, ii  c Iteenu'il  blaf- 
plicuiy  in  Gjd'sacoounl  :  As  zve  bfjlunti'doi'jh  reputed  or 
iljl'hivuti  \  and  atjf'itns  a^'irm  that  u-c  Jay.  Let  ur,  \"c. 

9  What  then  ?  urc  wc  better  than  t/ity?  Xo,  in 
nt^  wife  :  for  we  have  before  proved  both  Jcwo  and 
Gcntijc ;,  -that  they  are  all  under  An,; 

Ilrre  tlic  apofllelhf!s  ani't'.ier  cbjeflicn  in  llic  natne  of 
1I1C  Jrws:  6iinie  of  them  might  fay,  **  Are  we  not  better 
than  the  Gcniilcs  ?  Do  wc  not  excel  them  in  oufward  pri- 
vileges :  h  n -t  the  knowledge  of  the  law  tiiund  with  u;=, 
and  ill;?  orjcle.5  of  God  contimiticd  to  us  r  '  Tntt:,  Hiy!  the 
aji'illle,  the^Jevvf  arc  better  than  liie  G>.niile£.  u\  refp.<lt  of 
i>iiw.;rd  dil'peiif.uion*,  buT  not  In  relpeifl  of  inwarci.oauli- 
fici'.i'jns.     Jews  :nd  CJentilts  are  alike  by  nauial  corrup- 


tion ;  alike  under  fin  by  aftual  tranfgrcfnons;  and'fo  ftand 
in  need  botli  alike  of  jultihcniior.  by  faith  ;  and  the.gorpcU 
rghteoulnds  is  no  b.fs  necellary  forthe  one,  thai  tor  ihc 
•tner.  To.  prove  what  be  had  faid,  p»ir>clv,  Tbat  the 
whole  race  ot.maiilciiid,  both  lew  ond  Qcntiiei  vfcreAMuler 
(in,  and  void  of  all  iruc  rign!<>oulnefs  and  goodnef*, ' and 
coiifcquenily  Itawding  in  need  equally  ct  juiTiF.Oiti.n  by 
-Chi in  ;  the  apod le  produces  fcvcral  uxis  out  of  the  0I»! 
TcftamcnJ,  and  particularly  out  of  the  .\ivth  Pfahrt,  vbich 
fpeAs  fully  ut  ilie  oj-ioinal  corruption,  acd  univctfal  dcpra- 
Aaiion  of  all  mankind  in  the  I'ollowin^  wordi; 

•10  As  itis  vyrjtten,  Time  is  none  righteous.^ 
Jjot  one  :      ti  There  is  none  that  •^^ndcT{hnd^W; 
there ii  none  that  feckcth altar  Gpd.^,  as  They  arc 
^one   out  of  the  way,  they  are -tOig^ther  become 
unprolitablc.  there  i.s  iiotV.-  that  doeth  good,  tio  not 

-one.  13  Their  throat  in  an  open  icpiilchre;  with 
their  tongues  they  have  ufcd  deceit ;  the  poifon  of 
al'pi  is  under  their  lips :  14  WhofeniOuth  i-s  full  of 
curling  and  buternelii.  j^  Their  feet  <i;f  fwift  tdt 
(hed  blood.  il6  Deftruflion  and  triifrry  arr  in  their 
ways,  i-y  And  the  way  of  peace  have  tliey  not 
known.  .J  SThere  is  no  fear  of  God  before  their  eyes. 
OtfciX'e  hcvc,    Mow   the  apofllc  proves   his  alfcnion  ; 

•naniHy,  That  botb  Jew  and  Gcnti!?  were  under  the  guilt 
both  ol  original  and  actual  iranlgredion,  from  the  tcflimon/ 
ot  D^vid,  Pfalm  xiv.  w-licre  th«  ftatc  of  corrupt  nnmrc  is 
dtfcribei!,  and  the  natural  condition  of  all  nun  d<.». hired  till 

■they  afc  either  retrained  or  rmcwcd  bv  the  grace  of  God:: 
7here  is  rr.ne  rigl.tenti,  tiomtonf.  Which  words  are  true 
in  I'evtral  lelpectsj  i.  There  is  noneorit.inu!!y  ligbteous, 
no  not  one  :    noi!-  ■\x\t  fii (Implantation  in  the 

vvoi Id  until  they  .i:  ,|   into  ihe-btniy.  of  Cliiilt, 

wrought  and  lafljii-ntdby  hishMy  Si-irit.  2.  I'here  i« 
none  elKc-ientlv  riv:!-- <»-  <■  >  -■'■•  ■  r'.  :  v.„-,>  Imve  atighte- 
oulnefs  of  their  (•"•  ihc   rijihtc 

oufncfs  of  jultifieiiu' :i  .  ..:  1....  .;  i ..  ,■. ;;  ..:c  both  1  rem 
Chriit,  not  fro^rn  (.u.'luv\>-  ,  v.;;  an-  l.ii.  \vofkmai><liip,  not 
Otirown.    .3,  There  is  ni.»nc  v.-  -.1.5,  do 

not  (inc  ;  none  can  dvferK.  or  >.:.  .■■  0.  <!uc 

debt  at  God's  hand  ;  butthe/tnoii  ri^htepiis  »nd  h<ly  fai"iis 
are  but  unprofitable  ftiv-nts,  '  4.  li  )•..  i.-  I^  .i^nc  pulectl^y 
and  .complcteiy  r-iguteoius  :oo  iuit  •  inchoaiivoly 

onl^  :  N"nc  righteous  in  aiiiid  and  1^-1  Ki:i'c.>  but  in  a 
go/p^l  and  tjualiiied  fciife  only  :  J{{  iPm  dcih  ri^i leiujneft 
is  rightfitii.,  in  the  sccouni  oi'.God  ;  ami,  us  fueii,  Itiud  bo 
accepted  and  r-cwarded  by  Mm.  Ohjcrvc^  3.  flow  the 
apoltle  proves  the  cortuption  of  maiJiuHl  in  gtner<il,  by  _an 
induction  of  pariicojars.  .  ije  furveys  luin  in  all  tht.piin- 
cipul  faculties  of  liis  Ruil,  and  members  ot  his  body  ;  i-is 
undcrftandijii;,  will,  aiitl  afj^iflions  i  his  eye,  hatul,  tongue, 
4ind  feet,  all  corrupted  .-ind  depraved:  Ihcir  mmthis  fail 
ofcuififig,  45r,d  bitter  rptrcbcs  ;  1  heir  tl.nU  is  on  ipeiijc 
piiuhre,  g.ipir.g  after,  jud  devouring  the  v,o  h1  name  o«  thtir 
ii;.iglilnnu>,  ;iiid  btlchiiig  outtililiy,  ill-Atnted,  and  un- 
f-V' ti»y  .■  :'  -.yaivlt  them,  llu)!  Jetk  nit  iiiM  in  any 
thing,  uiji  US  fear  e/ dd,  tio  fcljpect  of 


Chap.  iti. 


ROMANS. 


551 


Gai\  before thir  ry:t.  The  npoflic  fhuts  up  all  with  this, 
bccaufc  want  of  the  fear  of  Gr>d  before  our  eyes,  is  the 
fountain  from  whence  all  (itlicr  evils  do  proceed  and  flow. 
The  fear  of  God  is  the  bridle  and  curb  which  reilrains  from 
fin.;  where  that  is  wanting,  all  iniquity  abounds  :  where 
that  is  prefent  and  prevalent,  it  keeps  the  foul  clofe  to  G.vl, 
J"er.  xxxii.  32.  I  zviU put  try  fear  ir:  their  kearls,  and t!>fy 
Jhall  not  riep/irt  fr-jrn  me.  We  uftially  dc  part  far,  yea,  rtin 
from  thofi-  we  fear  ;  but  the  true  fear  ofCjwl  \\\\\  make  us 
eleave  clofe  unto  him,  bscaufe  love  is  interniixcd  with  it 
and  renders  it  a  delightful  fear.. 

^^9  No\v  wc  knew,  that  what  thin-^s  foevcr  the 
law  faith,  it  faith  to  them  who  arc  under  the  law  : 
that  ever)' mouth  may  be  flopped,  and  all  tlic  world 
may  become  guilty  before  God.. 

Kale  here.  Left  the  Jews  fhoukl  think  to  elude  or  evade 
the  force  of  the  foregoing  tclHmonies  concerning  man's 
corriipii-in  and  depravation,  as  not  belonging  to  ihein,  but 
to  the  Gentiles  only  ;  he  tells  thein,  that  u<hat  tic  law, 
•hat  is,  the  books  of  the  Old  Ttftament,  do  thus /ot,  ii 
r»ys  to  th'Jc  that  arc  under  the  law  :  that  is,  to  thofe  that 
,  are  fubjedsof  it,  and"hligcd  by  it ;  to  fuch  as  arc  luider 
the  inftruclion  nnddire^ion  of  it,  as  the  Jews  arc  known 
to  be  ;  and  if  f«,  then  tvery  vculb  muj}  hejhpped  ;  Jew  and 
Geniile  both  mitll  own  themfelves,  betorc  God,  obnoxious 
to  his  wrath,  without  being  able  to  fay  any  thin^  for  ihcm- 
felve.'!.  /.f,//-;?  hence,.  That  the  holy  law 'of  God  brings 
fuch  plain  evidence  anJ.  convi£lion  with  it,  that  no  man 
can  have  a  word  to  fpeak  .igaindit:.  .When  Goil  fpreads 
before  men  the  purity  of  his  laws,  and  the  itnpicty  ot  thtir 
own  lives,  every  man  miift  fit  down  filent,  and  lay  his  hand 
upon  his  mouth,  not  having  one  word  to  objcd  why 
feniince  fliould  not  be  executed,  bccaufc  they  have  all 
tranfgrelTcd. 

20  Therefore  by  the  deeds  of  the  law  there  fhall 
no  flefh  be  juftifiedin  his  fit^ht.  For  by  the  law  is 
the  knowledge  of  fin. 

Here  we  have  St.  PauKs  conclufion  drawn  from  all  the 
foregoing  premifes:-  "Seeingall  mankind,  fince  the  tall 
arc  difabled,  by  their  innate  corruption,  and  aflual  tranf- 
grefllon  to  fulfil  tfie  law,  either  natural  or  written  ,  it  muft 
l-.tcclfarily  follow,  that  by  the  iv.rks  of  the  law  ran  no  fl-Jh, 
that  is,  nopcrfon,  neither  Jew  or  Gentile,  be  juji'ifud  be- 
fore God\  all  the  efltcacy  which  the  law  now  ha.s  being 
to  difcover  fin,  and  condemn  for  finning  :  By  the  hnu  is  the 
^nuwUdgeoffin.  By  the  law  we  apprehend  our  malady, 
but  by  the  gofpel  we  tiiKlerftand  our  remedy."  Learn 
hence,  That  no  fon  of  Adam,  fince  the  breach  of  the  law. 
Can  ftand  juftified  before  God  by  his  bell:  obedience  to  the 
commands  of  the  law  :  By  being  juftiHcd,.  iinderlland  that 
gracious  aft  in  God,  whereby  we  are  acquitti  d,  and  finally 
<iifcliargc-d  from  the  i^uilt  and  puiiiiliment  of  all  our  fins.. 
By  the  I.T.v,  and  the  deeds  of  the  law,  wc  rrc  to  underftand 
ccremi'nial  and  moral  law  both,  efpecially  the  latter  ;  for 
by  the  mujal  law,  is  the  knowledge  of  fin:  It  is  the  moral 
law  that  forbids  theft,  adultery,  tie.  Befidf  s,  it  is  evident, 
that  the  antithesis,  or  oppofiiioH,.runs  all  along. not  between 


ceremonial  wcrks,  and  moral  works,  but  between  works  in 
general,  and  f;  ith  :  The  law  of  works,  andthe  law  of  faith 
arc  oppofcd  10  cnch  other,  ver.  27.  But  why  can  no  fiP^, 
that  is,  no  pcrfon,  he  ju/llfed  by  the  deeds  tf  the  law.  Anf, 
T.  Bccaufc  he  is  flcfli,  that  is,  depraved  by  original  corrup- 
;  ,1.  and  obnoxious  to  the  curfe  of  tf.c  lav/,  by  sc'^iial 
I' aifgreffion.  Now,  that  v.hich  condemn.':,  cannot  juftify  : 
/ill  after  obedience  to  the  law  can  never  atone  for  a  fornier- 
liifobedience.  '.2.  Becai:fc  the  bell  obedience  wc  can  per- 
form to  the  law,  is  impcrfcci,  Now,  he  that  mixc.s  hut 
one  finwith  a  tkoufand  good  works,  can  never  be  judifiid 
by  his  works.  He  that  would  be  jiiflificd  hyhiswoiks, 
inud  not  hav-e  one  bad  work  airtongft  all  liis  good  works; 
for  that  one  will  lay  him  under  the  curie  and  condemnatory  ' 
fentcnce  of  law  ;  Gal.  iii,  10.  Curfe  J  is  everyone  tl'ct  coa- 
tinueth  not.  Sec.  Nothing  that  is  impcrfedl  can  be  a 
ground  of  a  jullification  before  God,  becaufe  the  dcfigns  of 
God  is  to  exalt  hisjudice,  as  well  as  hrs  mercy,  in  tha 
jullification  of  a  finner.  Again,  3.  No  flcfl)  can  be  jullified 
by  the  works  of  the  law,  becaufe  all  that  we  do,  or  can  do, 
is  a  due  debt  which  we  owe  to  the  law  :  We  owe  ail  pof. 
fible  obedience  to  the  law  as- creatures  ;  and  by  performing 
our  obligation  as  creatures,  we  can  never  pav  our  debts  as 
tranfgrelfors.  But  now,  our  fiircty,  Chrill  Jefus,  who  has 
given  fatisfaftion  for  our  violation  of  the  law,  was  under 
no  obligation  to  the  law,  but  what  he  voluntarily  laid  hini- 
fclf  under  upon  our  account.  And  if  fo,  let  us  eternally 
blefs  God  with  the  higheft  elevation  of  foul  f  )r  tl:e  gofpcl- 
revelation,  for  his  fending  his  own  Son  to  juflify  and  fave 
us,  by  working  out  a  compleat  and  cverlailing  righteouf-' 
nefs  :  And  let  us  plead  with  him  incelVanily  for  the  juftify- 
ing  faith,  which  is  as  necelTary  in  its  place  as  the  death  of 
Chrift.  One  renders  God  reconcilable  unto  poor  finners, 
the  other  a(ffiially  reconciled.. 

21  But  now  the  rightcoufiiefs  of  God  without  the 
law  is  manifoftcd,  being  vvitnc  (led  by  the  law  and 
the  prophets;  22  Even  the  righteou  fuels  of  God  rt'/;/c/» 
isby  faithof  JefusChrift  unto  ail  and  upon  ail  them 
th.^t  believe.  For  there  is  no  difference.  23  For  all 
have  finned;  and  come  fliort  of  the.  glory  of  God; 

Our  apofUc  having  proved  negatively,  that  by  the  works 
of  the  law  righteouiiiefs  and  jullification  Is  not  to  be  had 
for  any  pcrfon, .be  he  Jew  or  Gentile  :  He  comes  now  to 
pro\e  the  affirmative  part  of  his  aifertion  ;  namely,  that 
God  hath  manifefted  another  way  of  jufliiicaiion  in  ths 
gofpel,  to  wit,  by  faith  in  JtfusChrift.  "  For,  fci:h 
he,  now,  that  is,  fince  the  coining  of  Chrift,  fincc  il.c 
difpeafation  of  the  gofpel  :  the  righteaifnefs  of  God,  that 
i*,  the  righteou fnefs  which  God  appoints,  approves,  and 
accepts  for  a  finncr's  juditkatiort.  is  u^thiut  the  law,  that 
is,.wiihout  performing  the  works  of  the  law,  either  natural 
ceremonial,  or  moral  :  arid  is  manififtcd  to  be  the  righte- 
oufiiLfs  which  is  by  faith  in  Chrift  :  whiwh  all  that  btiieve 
and  obey  the  gofpel,,  fnall  be  admitted  to  the  participation 
of  both  Jew  and  Geiuilc  :  for  there  is  no  difference  ;  that 
is,  no  difference  between  Jew  and  Gentile,  as  the  way 
and  means  cf  their  jullification.''  Arid  the  reafcn  afligned 
by  the  apoftlc,  w  hy  there  is,  and  can  be,  no  ether  way  ox 

juflifica.ion 


.5z;2 


ROMANS. 


CllAV..  IIT. 


jiiftification  but  this,  'wchsvc   in  the  next  vcrfe,  namely, 
huaufe  all  havfjinncj,   ihc  whole  race  of  niankiml,  not  one 
mere  man  excepted  :  and  fo  will  fall  lliort  of  obtaining  ikt 
ghry  of  Gid,  and  eternal  life,  if  they  fctjc  it  not  in  this  way. 
Learh\\c\\cc,   I.  That   ilicre    is  no  flanding  or   appearing 
before  God  for  any  creature,  ina  creatures  unrighicournefs. 
There   is    much  unii'^hteoufncfs  in  our  righteoufncfs,  .and 
iherc'ffMe  wc  cannot    iland    julUfied  before  God.     Befidt5, 
the  wifdom  of  Gtxi  has  appoiiucd  another   righteoufncfs,  or 
the  rightt'oufncfs  of  another,  even  llie  rightcoufntfs  of  Jcfus 
Chrift,  to  (lantl    before  him  in  ;    But  new  the  rlgltecujr.cj's 
of  Gill  Is  mamfijledy  even  the   right ecifiie ft    cfGocl  ivolch  is 
hy  faith  ill  y ejus  Chrijl.      2.  The    nccctliiy  and   excellency 
of  f ;uth  ;     the    rightcoujnefs  if  G'.d  is  unto  all,  and  upon   all 
that  believe  :  Faith  is  the  bond  of  union,  the  inftrunicnt   of 
pur  jullification,  the  fpiing  of  our  confoiation  ;  Beinj;  jujli- 
fed  by  faith  lue  have  peace   xvith  God,    Rom.    v.  i.    Render 
wc  then  uiuo  faith  the  things  which  arc  faith's,  as  well   as 
•into    Chriil  rhe   things  which  are  ChrilVf.       3.  That  in 
refcrrcncc  to,   or  in  rflpecH:  of  our  ju(Hficalion  before  God, 
there  is  no  difference  among  belie\crs,  verle  22.  For  there  is 
no  Jiffl-rence  ;  that  is,  no   difference  as  to  the  way  of  jufVi- 
cation,  between  Jew  andGenillc,  male  and   female,  bond 
and  free  ;  but    all,  without  the  righteoufnefs  of  faith   in 
Chriff,  mull  die,  and  be  damned  to  all  eternity.       There 
is  now  a  diiFcrence  amcngil  believers,  with  refpeft  to  iht-ir 
degrees  of  fanditication,  and  with  refpccl  to  their  mcafures 
of  confoiation,  and  will  be  hereafter,  with  refpcd  to  their 
degrees  of  glorification.    -Sotic  faints  have  more  grace  and 
coirfort  on  earth,  and  fhall  have    higher  degrees  of  glory 
in  heaven,  than  others  ;  but  the  juftification  of  all  believers 
i^  alike.     There  is  the  faine   fin   to   all,  not   for  mcafure 
and  degree,  but  in  refpcfl  of  guilt  and  (htigation  to  punifh- 
inent.     There  is  the  fame  price  paid  by  way  of  fatisfacTtion 
toxliyinc juliice,  for  all;     r.amely,  the   death  of  Chr-H: 
There  is  the  fame  right eoufn"fs   imputed  to  all,   and   t];e 
Spirit  (if  liolincfs  imparted  to  all,   and  the   fame  manfions 
of  glory  defigncd  for  all;    thus  there  is  no  difference.     And 
there  is  no  diftcrcnce  amongft  believers,  in  refpeft  of  truth 
of  grace,  but  much   in   rcfpefl   of  ftrength   of  grace  ;  no 
tlifferenco  amon;^ft  tliem  in  refpcct  of  God's  promifes,  but 
ini'cli  difference  with   refpjft   to  their  performances  ;  no 
ciifFticjicc  in  refpeitofGod's  covenant,  but  much  ditre-rence 
in  cefpeft   of  God's  coiuifels,  as  alio  in    rtfpeft  of  God's 
dliyvenfations  ;  no  diftcri'nce  inrefpefl  of  God's  acceptation 
but  much  iirrefpcft  of  their  application  ;    no  diiFcrence  as 
they  are  a  boily,   jn  refpciil  ot   thsir  head,  but   much  dif- 
ference s'5  they  are  members  of  timt  head.     And  if  there  be 
no  difFerenco^inong  believers  (asfuch)   befois  G:)d,    why 
JhouM  there 'oe  f  I  much  uiHVrence  amongfl  themftlves,   as 
there  is  often  times  here  in  this  worldl     You    are  all  dear, 
tui'y  dear  to  Gcxl ;    wby-fhonld  vou.  not  be  fo,  one  to  ano- 
ther i    .Why  fhould  not  one  church  and  one  commmt.nion 
hold  you  nr>w  ?     Ere  long,  perhaps,  one  prif);!   niay,  one 
^tun'ven   fhall    certainly  hxAd   you  all.        Iror  there     is  no 
difference . 

2  4  Beingjiiflified freely  by  liis  grace, tlirough  ihe 
.redemption  that  is  in  Jcfus  ChriH;;  25  Whon*  God 
;bath  let  forth  to  be  a  propitiation,  through  faith  in 


his  blood,  to  declare  his  righteoufnefs  for  the  remif- 
fion  of  fins  that  are  pafl,  through  the  forbearance 
of  God:  26  To  declare,  Ifiy,  at  this  time,  his 
righteoufnefs  :  that  he  might  be  jufl,  and  the  jufli- 
ficr  of  iiim  which  bclicvethin  Jefus. 

J\'olc  here,   i.  A  glorious  privilege  vouchfafed  to  believers 
which  the  fcriptures  cA\  jujlif-ation,  whereby  they  arc    ju- 
dicially acquited  and  difcharged    from  the  guilt  and  puiiifh- 
menr  of  all  their  fins,  .and  accounted  righteous  before  G(xi., 
2.  The  efficient  caufe  of  inir  juftification.      It  i&  C^d  tint 
jiiJUfies  ;  Who  can  forgive  the  crime,  but  the  perfon  agau^ 
v.hcm  we  hare  done  the  wrong  ?  -  3.  Tli^  moving   or  WIf 
pulfive  caufe,  namely,  the  free  grace  of  God  :    Being  jupi- 
fed  freely  by  his  grace.     4.  The    mcri'oricus  caule,  the 
t>lood-lhedi!int;  and    dciih  of  Chriil ;    thrcugh  the    redemp- 
tion that  is  in  J'fus  Ghrifl.     5.  The  final  caufe  ;  to  dccLire 
A/j  r/fA/^i'l/myf,  not  his  clemency  and  mercy  only,   but   his 
juflice  and   righteoufnefs,  efpecially  that  attribute  which 
dilpofes  and  inclines  him  to  punifh   fin  and  finncrs.     6. 
The  inflrumental  caufe  of  juiHficaiion,  -faith,  Ifhom   Gc^ 
tath  Jet  forth  t:  le  a  propitiation,   tl^r:iigh  faith  ir.  his  bl:i™ 
&c.   Some  of  the  papifls,  cfpeciall   Cnjcian,  and   a    Lr.pidt, 
do  call  fuith  ccvf,x  cplUcc.ns  in  our  jtiltificaticn  :  "Verily,  an   • 
unapplied  Chrilt  jullifies  none,  faves  none.     Learn  thence, 
*.  That  in  order  to  a  finner's  being  favcd,    he  mufl  be  juf- 
tificd,  that  is,  difchargcd  of,  abfblvcd  from,  the  guilt    of  all 
fin,  upon  the  account  of  a  complete   fatisfaflion   given   to 
divine  ji/flice  for  fin.     2.  That   not  all   and   every  finncr, 
but  only  repenting  and  believing    finncrs  are  juftificd   by 
God.     3.  That  when  the  Lord  juftifics  a   believing  finner, 
he  doth    it  freely  ;  being  jv/iifcd  fre- ly  by  lis  grace.     It  is 
an    art  of  mere  grace  ;  t!;crc  isnotbinp'  in  the  creature  can 
merit  or  dcfervc  it  :    then-it  would  be  debt   and  not    grace. 
4.  That  God's  free  grace  andChriiVs  ftill  fatisfadlion  were 
confifient,  and    both  concurring  in  the  believer's  juflifica- 
tion  wearejufiified    freely  by  GchI's  grace;  yet,  through 
the  redemption  that  is  in  Chvilt  Jefus  ;     Him  hath  Cod  ft  I 
forth  tohe  apr:pitint)sn.     !l'he  w'onl  f>ripit'ali'jn  Is  an    allu- 
fion  to  the  mercy-feat,  which  covered  the  ark  wherein  the 
law -was;  this   typified  Chrift,  who    fully  covers  our  fins, 
the   tranfgreflions  of  the  law,  out  of  God's  fight.      AVhcn 
therefore  the  apcftle  faith  that  Gtxl  hath  fet  fonh  Chrift   to 
be  a  iTiercy-feat  to  us,  thrcugh  faith  in  his  ihod  ;    we    have 
reafon  to  believe  the  blood  ot  Chrifl,  as  our   fin-oftcvin?, 
doth  rnakc  an  atonrmciu  for  us,  and  renders  God    propi- 
tious tons.     5.  That  Almighty  God,    inthe  juftification 
of  a  believing    finner,  is  not  only  gracicus  and    ir.ciciful, 
but  juft  and  ri'^hteoHS, -in  the  mi.ft    exalted   degree:     Ta 
declare   his   righteoufnefs  for  the   remiffion   cf  fin.        Where 
Kote,  That  the   delign   and    end  of  God  in  ex.  cling  fatk"- 
fadtion  from  Chiid,  was  to  declare  his  rightcouliicfs.in  the 
remiffion  of  fin  ;  but  the  apoflle  would   have  us  take  notice 
that  our  j  unification    is  an  ail  of  juflicc  as  well  as  mercy, 
and  that  GoJ,  as  he  isa  jufl  GjJ,  cannot  condemn  the  be- 
liever, fincc   Chrift   has  fatisfisl  for  his   fins.     O   bhilTed 
be  Gcxl !  that  pr.rdon  of  fin  is  built  i;pon  that  very  attribute, 
the  inftice  of  GhI,  which  is  (o  alFrig'iting  ^and^drcudtul   to 
the  offending  finner.  This  attribute, -.vhich  fecmoij  to  he  the 
main  bar  agair.ft  remiliion,  is  now  become  the  very  ground 

a;.  J 


CiiAP.  n.') 


U    O    MAN    S. 


5i^. 


according  to  th»  merits  and  ifcfcrts  of  men:  fyho  will  ren- 
eifrlonfryon-.cmdingtoL'isdetds-^  that  is,  according  to 
the  kind  and  r,';r.)ity,  and  according  to  the  nieaftircs  and 
degrees  of  every  man's  works,  Wlt^rc  mte,  he  doth  not 
fa),  Gotl  will  render  to  every  man  a  rewnid  for  his  woiki;, 
but  according  to  liis  works  !  Works  are  regula  irtritu/io'iis, 
noncaufa  mcrcedis ;  "  Onr  wcirks  arc  the  rule  of  God's 
proceedings,  bi.t  not  the  caufc  of  his  rewards."  Having 
thus  defcribeJ  t  lie  impartiality  of  the  Judge,  be  next  de- 
Clares  the  univerfality  of  the  pcrfws  that  fhull  then  be 
judged;  name'  ',  the  righteoi:s  and  the  \vi<:kcd  ;  which  fliall 
both  have'their  <r.1in£l  rewards  afligncd  tbtm,  according  to 

^fcquality  of  thtir  works.  NoU,  i.  The  righteci'.s  pcr- 
lons  defer ib  xl,  and  their  reward  declared;,  they  are  defcribed 
bv  tluir  tiv.7- (/5/«/,  b;'  their  continuance  in  well-doing,  by 
iheir  p^ticn.'  c-.tiliniuir.,::  in  well  doing;  they  arc  not  weary 
in  well-doinL^,  they  can  tind;r;;o  fufferings  for  the  fake  of 
well-doing,  nnd  they  can  patiently  wait  for  the  reward  of 
well-doing  ullbereaftcr,whil{l  others  fnatch  at  their  reward 
here:  Yet  in  the  ir>eaQ  time  they .  are  fceking  after,  and 
fcciiring  of  this  their  reward:   Thry  feck  for  glory,   honour, 

^nd  immortaHty  ;  that  is,   they  feck  for  a  portion    of    glory 
and    immori;ilitv  in  the   world   to  conic  ;    they   leave   the 
world   to   t!ic  men  of  the    world,    and   whiKt   they    are 
fcrambling  for  earth,    they  are  making   fiire  of  heaven. 
Next,  Their  perfons   being  defcribed,  their  reward  isde- 
dared,  c'cr;rj/ /;/t';    pra    ternity  of  glory  aiul    hnppincfs   m 
r.  future' ftnte,  fhall   ccrtJnly  be  the  reward  of   well  doers, 
and  of  pan'cnt  coniinuance  in  well-doing.     2.  The  wicked 
.ire  here  chnratterizcd,  and  ti'.eir  reward  afiignctl ;  77'cy  are 
ron'cntiz:i>  r.nd  cbey  not  the  tru'h,  hut   chey    iinrlghlecujnef!  • 
that  is,  They  contend  with  God,  and  relirt  the  light  of  his 
revealed  truth ;  they  rcfufe   the  offers   ot    hi^   grace,    and 
kick  againft  his  word,  difobeying  the  gofpsl  of  tnith,  but 
obeying   unrighteoufncfs.      G"(I    will    pu'ir     firth    fuch 
indignation  and   wrath,   tribidatton  and   .^nguifh.     Lord. 
Avho  knoweft  rbepow-er  <i^  thrnc'  .inger,  or   who  can   bcai: 
The  weight  of  thy  wrat'n  !   It  brake  the  ba.  k  of  f  nncls,  how 
"fhal!  finncrs  fland  under  it?   It  !<•  ftyled  fi^e  in  fcnp'Dre,  it 
is  a  confuming  fire,  and  an  unqiif  nchablr    :ire  :     It    preys 
upon  the  finner,  but  never  devmrs  him  :    It  is  unqiiencb- 
able  by  any  thing  but  the  blood  of  Chriit,     A  mvfterlovrs 
firi^,  whofe  ftrange  property  it  is  dlwsys  to  torment,-  but 
nrver  to  kill ;  or  always  to  kiil,  but  ne\cr  ;o  cor.furie.      3. 
With  what  cquitv,  as  well  as  impartiality,  this  diftribution 
•of   God's  indignation  and  wrath  will   be  made:   Upon  e-xvry 
J'jii]  that  doeth  c'Al  \   hut  uf  on  the   j'eiv  fir/1 ,  ntifl  then    if  tit 
-frcnlik.     The  Jew  firiV,  that  is,  principally  and  rfp^cidly ; 
becaufe  the  light  and  mercy  which   the   Jews  abufed  and 
finned  againft,  was  far  greater  than  that  beftowcj  upon  the 
Gentiles.     Learn  hence.  That  the  light  imd't  'viitch  men 
fin,  puts  extraordinary  3ijgrava'icns  upon   thtir   /ins,   an- 
fiverabjc  whercimtnwiil  be  ihc  degreevof  tbcir  punift'ncnt. 
The  Gcnti!(!S  will  be  condemned  for  difohtying  the   light 
of  n:;ture,  the  law  of  God   wri'tcn  on    thi:ir  hearts;    but 
much  grentcr  wrath  is  rtfcrvc-d  for  the  jews,  unto  whom 
were  committed  the  oracles  of  Gel;     Ilut   the  greateft   cf 
jjll  is  referved  for  Cliriftians,  -r-l.o  obey  not  the  goi'pcl  of 
•  our  Lord  ^efu-^Chiill;    riicic-Hiall  be- piiiiilhcd  v  in  ever- 
lifting  deliriifljon  froiii  t^ie  pfefcnce  of  the  Lord,  end  from 


the  glory  of  his  power,  when  he  fl>all  come  to  be  glorified 
in  his  faints,  and  to  be  admired  in  all  them  that  bciiere, 
zThefT.  i.  9,  10. 

12  Forasinany  as  have  finned  without  law,  (hall 
alfo  perifli  without  law :  And  as  many  as  have 
finned  in  the  law,  fliall  be  judged  by  the  law. 

That  is,  as  many  as  have  finned  without  the  written  law, 
which  is  the  cafe  ""f  the  Gentiles  or  Heathens,  fhrll  nlfn 
peri/li  .vithotit //;rt/ law,  being  judged  -.ind  condemned  \ij 
the  law  of /Ttf/Krf  written  in  their  hear"  ;  but  as  many  as 
have  finned  in,  or  ard.'r  the  law  of  Mcfcs,  which  is  the 
cafe  of  the  Jews,  fliall  he  judged  and  condcm.ned  by  that 
law.  Nje  here,  I.  A  truth  plainly  inr.plicd,  and  neccflarily 
fuppofe<l;  namely,  That  as  fome  finncrs  perifh,  having 
the  written  word,  and  all  external  means  of  falvation  ;  fo 
others  periili,  having  net  the  written  lav  or  word  of  G^kI, 
nnd  the  outward  and  ordinary  means  of  f^ilvation :  //  many 
eri  have  fumed  withovl  the  loui,  foall perijh  without  the  law. 
God,  in  the  difpcufations  of  his  grace,  afletb  in  a  way  of 
fovcreigntv,  according  to  his  o\-.  n  pleafure  ;  y€t,  in  his 
penal  difpcufatious,  he  prcKceds  according  to  the  meafures 
of  (hi£l  juflicc,  upon  the  previous  dcmcri's  of  fmners-  2. 
Tiiat  all  mtn  fluU  not  be  proceeded  agiinft  in  the  day  <>f 
judgm.cnt  after  one  and  the  fame  manner  ;  but  every  man 
according  to  the  demerit  of  his  fin,  and  according  to  the 
capacity  and  relation  in  which  he  ftood  in  this  life.  Thf 
Gcniilos  which  had  only  the  law  of  nature,  (hall  rot  Ue 
judged  by  the  law  of  Mofes:  The  Jews,  which  have  bo;h 
tliebwof  ;7,7/K'V,  and  the  law  of  Mofis  ihall  be  ji<dgcd 
by  both  :  And  con'equently  Chrillisns,  v  hich  have  the 
law  of  nature  imderwritten,  the  Mofaical  law  wiitien,  and 
the  Evangelical  law,  both  written  and  preached,  fhall  lie 
under  ereatcr  guilt,  and  reccivca  more  aggravatingcmdem- 
n.iiion.  Chrift  vviil  cxa£liy  proporiion  every  man's  /,<•// here- 
afrrr  to  l-iis_/;«  committed  here;  the  greater  lig^'-t  v.c  f.avt; 
Quenched,  the  greater  darknefs  \^ill  be  infiiiPicd,  Hcb.  ii.  3. 

■;    13  (For  not  the  hearers  of  the  lawarr  jufl  before 
God,  but  the  doers  of  the  law  {hail  be  juftified. 

ThTt  is,  not  \ht  hare  hearers  of  the  law  fiiall,  upon  that 
accetm;,  be  JHft  before  God,  but  the  doers  of  the  law  lljJI 
hi:  jii/iified  ;  .that  is,  accepted  of  Gtxl,  as  acting  fi;itab;y  to 
their  holy  profeflion.  It  is  notorioully  known,  the  Jews 
gloried  in,  ?iid  rcfled  upon,  tlicir  outward  privileges  ioT 
falvation,  bccaiife  they  were  Abraham's  fe«d,  becaufe  they 
were  ciicumcifed,  bccr.tife  they  were  employed  in  read- 
ing and  hearing  of  the  law;  they  concluded  this  fiilij- 
cicnt    to    render    them    acceptable    with    GM  ;     therc- 

■  ftire,   f;jys  the  apoftle,    not   the   hearers,   but  dscrs  of  the 
law  fiiall  I 'ejuili lied  ;  th:.t  is,  the  perfms  whom  Gut'  ■^'••'1 

;  accept  and  accounc  righteous  for  the  fake  of  Chriil.  i\cJe 
here,  Th.i;  the  doers  of  the  lav.- or  word  of  God,  are  the 
brtl  '>carers,  yea,  the  orily  hearers  Inil'.c  ;cc'6unt  of  God. 
Hearing  is  go<Kl,  but  it  miiil  not  he  rd'  d  in  ;  a  great  un- 
dtrlhnding  ni^y  a  n'lan  hi-.ve  by  ouvii  readiiij.  the  word 
and  law  of  God;  but  agoadiindcrftandivg  only^.Kaye  th^y 
that  do  the  w^rd  ax\4,v-iU  of-^^&d ;  t/.c  }'r:rf-,  -.nd^l^ri^it  pf 
that  endurcth  for  ever.  ,  ~'  '    ,  '  ,- 

3  Z.  i4F^r 


46 


R  "O    MAN    S. 


Chap.  tj. 


14  For  when  the  Gentiles,  which  have  not  the 
law,  (Jo  by  nature  the  things  contained  in  the  law, 
thtfc,  having  not  the  law,  area  law  unto  themfclves; 
15  \\'hich  fliew  the  work  of  the  law  written  in 
their  hearts,  their  conlciencc  alio  bearing  witnels, 
and  ihfir  thoughts  the  mean  while  accufing.or  ell'e 
txciifing  one  another. 

The  fcnfc  is,  that  the  Gcniilc;,  which  have  not  the  law 
of  Mo-fis  pmnnilgattil,  are  .yet  not  wiih(  lit  a  Inw  ingrafted 
in  their  Confciences  ;  and  ajihoitgh  thry  have  not  a  wriitin 
law;  yet  have  they  a  iiit'.  thai  is  n  rule  of  living  to  thcin- 
fvl\c.s,  di/ing  thofc  things  which  (hew  the  work  of  the 
law  written  in  their  heart.";,  thcirconfcicnces  bearing -wiiners. 
to  i*,  and  ihi-ir  natural  rcafon  tiihcr  acculing  or  defending 
r.f  them  from  it;  Learrr,  I.  That  there  is  a  law  of  nature 
fnoraficd  and  written  by  God  in  the  hearts  of  men, 
■whereby  rhe  Common  notions  of  good  ande\ilarc  found 
with  them.  ''2.  That  this  law  of  nature  fervcih  for  the 
Hifligaii'in  and  provocation  of  men  to  many  good  actions 
nnd  duties  towards  Gcxl  and  inan.  3.  That  to  rebel  agninfV 
and  not  walk  in  conformity  unto  this  ingrafted  law  of 
nnmre,  is  a  Gntl  provoking  and  a  wrath  procuring  fin.  4. 
That  although  many  of  the  Gentiles  gave  trieniftlvcs  over 
tn  ail  manner  of  uncleannefs,  yet  others  Jkr:icrl  tie  zvorh 
of  the  Inv  -written  in  their  hearts:  'I'hey  Clewed  it  two 
^vays,  (f.^'Py  their  temperajice,  righteoufnefs,  aixl  moral 
hontfty;  wherein  fto  our  fliame)  they  exciiled  many  of 
vt  who  are  called  Chriftian.s.  (aj  In  the  efficacy  of  iheir 
confcitncc;  whieh,  as  it  cleared  and  comforted  them  for 
things  well  done,  fi)  it  witnelRd  againft  them,. yea;  iudged 
»fid  condemned  them  fordoing  evil:  And  thefc  evidence* 
of  a  law  written  on  the  heart,  are  every  whereto  be  found;. 
^^  herevcr  men  are  found :  The  Gentiles  hming  lot  a  urillen 
ierv,  are  a  Invj  unto  tkemjilvss,.  and p.'e"ji!  the  luork  of  the  luzu 
nritten  in  their  hearts. 

16  In  the  Jay  when  God  flialj  judge  the  fecrcts 
ef  men  by  Jci'us  Clni ft  according  to  my  gofpel. 

As  if  the  apoftle  bnd  faid.  If  any  fhall  afk,  when  fliall 
reward?  and  puniihments  be  dillributed  tojew  or  Gentiler 
The  anfwer  fs,  h  that  day  ulen  Godjhall  judge  the  fecrets 
»f  ty:e>t's  hearts  tjf  fejus  CI  ri/i,  nceardin^  to  my  f'fpel  : 
That  is,  as  my  goifpei  leflificsv  lie  will  mofh  certainly  do. 
Hej-e  ncte  r.  A  fundamental  doflrine  afTerted,.  That  there 
■will  lie  a  day  ef  i~udi!incnt,  m  which  tl.e  fecrets  of  all  men's 
hearts  (hall  be  judged  by  Jefus  Chrift,  as  Mediator.  All 
the  thoughts,  word-:,  and  woifcs  of  all  men,  that  lived  from 
the  beginning  of  the  worldy  or  fhall  live  to  the  end  of  the 
world,  Mill  then  Be  prcdticcd  in  judgment;  and  if  fo,  may 
we  not  infer,  that  the  day  of  jndgmtrit  muft  certainly  ainl 
nccelfarily  take  up  a  va(f  (pace  of  time?  For  if  all  records 
and  regifters  now  inadc,  fliall  then  be  opened  and  read,  and- 
•  It  the  wflnfeflesfor  ancli.garnft  man,  (hall- be  then  examined 
and  heaid,  what  a  va(V  fpace  of  time  then  mull  that  great 
daytqfceup!  Sime  divines  are  of  opiricn,  that  the  1.:/ 
of-judgment  majMaft  as  iong  as  the  woi'ld  ha<h  lalted  :  This 
■^'e  m.iy  depend  upon,  that  things  wiTl  not  be  huddled  up, 
'•«or.fIiufRcd  over  in  hafte ;  hut  as  linncrs  have  taken  their 


time  for  finning,  fo  God  will  take  his  time  for  judging.   2. 
The  proof  and  confirmation  iif  this  do£irinc  of    a   fiiture. 
jud"mcnr.     Jeetrdirg  ta  my  ^cfjf^! ;    that   is,  as  ccriairly 
as  1  have  foretol(,l  you  of  it    in  the  doctrine  which  I  hai'e  ' 
preached,  t)  certainly  fliall  all  incn,  rnd  the  fecrets  of  ail 
men's  hoarts,  be  jtiAjed  by  Jefus  Chrlft,     Put  was  it  nora 
prcfumption  in  St.  Paiil,  io  call  ihe  gofpcU  /''r  »f^r/.^  •^'^» 
Irlemeaas  that  he  was  the  publlrticr,  not  the  ;uiilior  of  it";;^ 
ir  was  Gotl's  in  rcfpccl  ot  auiliority,  St.  Paul-'s  in  refptft'cf: 
t'.ffpetifation^ 

17  Behold,  liiou  ait  called  ;i  Jew.  nnd  rtn.  i,(i  in 
the  law,  and  niakcft  thy  boaft  of  God,  ■  18  Ai^^ 
know  his  will;  and  approvcfl  the  things  that  arfe 
more  excellent,  bein}>  inRiuflcd  oirloi  the  lav/ ;  \g 
And  art  conhdcnt  that  thou  thyfclf  art  a  guideofo 
the  blind,  a  light  of  them  u'hich  are  in  darknefs,  2 
An  inftiuflor  of  the  foolillii,  a  teacher  of  babes^ 
which  haft  the  form  of  knowledge,  and  of  the. 
truth  in  the  law. 

Here  ihe  .TpolTlc  ptocecds,  in  l.is  former  argument  .^^ 
namely,  to  prove,  Th-t  the  J':%vs  cculd  no  more  latiouajiy 
cj(pe<fi  to  be  juftirieil  before  Gi\\  by  the  law  of  Mofes,  th;in. 
the  fientiles  by  the  law  of  iiiiure;  the  spcJlle  allows  iherrr 
all  thcirprivilegcfs  which  tl'.<,y,ro  much  doaied  upon,  boafted 
ofv- and 'gloried  in  ;  but  \^i!!ul  ailbrcs  tS.ein,  tli:it  thtfe,  all 
tliefcj  yea,  more  than  thtfp,  were  infuflicient  to  jaflify  them 
l,>eforcG(;d..  As  if  the  apoftlc  bad.  fsii't  "-Thou  bcareft 
tliy(elf  inighiily  iijjon  this,  that  t/'.cit  art  called  a  few  ;  that 
is,  a  profclibr  of  the  true  rcligipn,  and  a  ivorftiipper  of  the 
true  God  :  Thou  rrpcfl  in  the  l.vo  :  that  is,,  cither  in  the 
divinenefs  an«J  perfection  of  it,  «r  in  thy  external  obedience 
to  it,  and  in  the  outward  performances  of  it  :  ^Lou  mokeji 
thyltflfi  nf  Gcd,  as  a  God  in  covenant  witR  thee  above  all 
the  nations, of  the  earth;  and /^";u  krowefifns  lall,  having 
his  Word  and  law  in  thy  hands,  the  oracles  of  God  com. 
miiteil  to  thee,  and  ths  writingsof  I^Iufes  and  the  prtiphc** 
a/iWi- found  with  thee:  And  clfrsvefl  thir.gs  that  are  mfl 
excellent,  hcing  infirufled  cut  cf  the.  law  ;  that  is,  thou> 
thinkcft  that  thou  hall  fuch  a,  degree  of  knowledge  of 
f  jod's  word  and  will,  that  thou  caiift  clearly  difcern  be- 
tween fin  End  duty,  and  compare  cne  duty  with  another, 
prefcring  that  whicli  is  niofl  txQeytnt:  yif:d  arl  confident 
that  thou  tkyfelf  art-  a ■  guide  cf  tje  lliiid,  a  light  of  them  that 
are-in  dcrhiiefs;  that  is,  thou  hail  a  ftrong  conceit  that  fi:ch 
arc  the  meafurcs  of  thv  kiiowkdge,  that  thru  art  able  to  be- 
a  guide  to  the  blind  Gentiles,  who  lit  in  darknefs,  and  to  be 
a  teacher  ^  /,v^«  ;:  that  is,  fuch  as  have  little  cr  na 
knowledge  in  the  matters  of  religion,  conceiting,  That  thou 
hafi  the  f<rm  f  kncxdedge  .  end  of  the  truth  in  tht  law ; 
that  is,  fuch  a  method  anil  rr.eafure  of  divine  knowledge,, 
as  may  enable. thee  to  irilbuiil  others,  whether  Geniilesi 
or  Jews,^  which  never,  reached  to  thy  attainment. " — 
Thcfe  external  privileges  the  prcri;rr.p;u(iiis  Jftw  refted 
upon,  and  thought  them  fufficient  .0  falvatipn,  though  he 
lived  ,lof>fely,  and  his  praclicc^av:'  his.piof  •^;eii.,'he  lie. 
Hence  luifiiy  i^,  .That  perfons.u.e  tx»;«;|5:ni'  ^pfU'e  to  ^a 
.  proud  (,.rjj,jj,id  gnffid  up  with  church  p:i.;.jjV;,  glorying 


Ckap.  ho 


R    OwM^^  Ai.rNoS.ji 


54.7 


^n  the  letter  of  t!ie  law,  wWlfl,  nciihcr  in  hcait  nor  life, 
ihcy  arc  comforlcd  to  tlu'.fpirituality  of  the. Jaw.  Lrrirn 
2.  Thit  gifts,  duties/and  fuppofed  graces,  ore  tlicftay  aud 
(UfF  Nv|)iiiJ»  ,l,i>'p'->critc»  icit  upon,  aiiU  rcpofc  their  trull  and 
:o»ifi(;i|5acf  JH )  'J'hoM  art  (alUiJ  a  Jew,  mid  rejletb  in  tht  hw ; 
tiiatj-s^wj  tho  iMitward  prufcllion  of  ilic  law,  or  in  an  ex- 
ternal obedience  to  tlic  law ;  the  apoHie  fpcaks  of  this  ilicir 
rtjilng  i'l  lh(  low,  not  barely  by  way  ot  narration,  but  by 
way  of  reproof,  telling  us  not  only  what  they  did,  but  how 
ill  they  did  in  fodoin>^.  The  duties  which  Chrilt  has  ap- 
pninre'il,  arc  the  trull  and  rcO  of  the  hyp'X.rites ;  but  Chrift 
J^jftlf  is  ihe  red  iindtruft  of  the  upright;  they  dcfirc  lo 
T^^vcr  pcling  gr:ii;cf,  never  trufling  to  them  i  to  bo  much 
in  duty,  aiid  yet  much  above  duty ;  much  in  it  in  point  of 
pertorinance,  much  above  it  in  regard  of  dependence, 

.  8 1  Thou  therefore  which  tcachcft  another,  teach- 
cfl  thou  not  thyfelf  ?  thou  that  preacheft  a  matt 
OiDuld  not  fleal,  dofl  thou  fteal?  22  Thoutliat  fayeft 
.t  iiiiinihouKl  iiotcommititduUery.doU  thoucomniit 
^dultcry  ?  tb<ju  th;it  abhorrefl  idolt;.  doU  ihou  coni- 
\\\\\  I'.icrileije  ?  23  Tl)ou  thitt  m;>'KCil  thy  boill  of 
the  law,  through  breaking  the  law  dinionourclt  thou 
Cod?  84  For  the  name  of  God  is  bhifphemcd 
-among  the  (icBtilc*,  through  you,  as  it  i»  written. 

The  aport'lc  proceed?,  to  the  end  of  this  chsptcr.-to  cor. 
vincc  the  Jews,  fliat  ihey  were  ctiunMy  in  a  finful  and 
wretched  condition  with  thedefpIfetirJcnfilcs,  and  therefore 
Itood  in  need  of  Jcl'us  Chrill  to  jufUfy  them  by  !iii  grace, 
as  well  as  riiey !  And  becAufc  the  Jews  were  T^  exceeding 
opt  to  dote  lipon,  and  reft  in,  their  cnfornal  privileges,  he 
did,  it]  ti'.e  u)rpgoi!j^  verfc.«,  recount  and  recl'^^n  up  f!ic 
fevcral  pri'il- ■ '  «vhich  tht7  enjoyed :  -Thu  i:rl  tailed  a 
Jrw.  f^.'  .•  haft  ff  did,  &c.     Rut  now,  ifl  li.e 

'■■■'''•"'■  .       '  ',      'i.-cafiort  tf>  apnravafe  their  ting 

<<•'■■■■■.    •,  .      irrivilrgtt  I'.iid  prfrro^atives  en- 

i    ■    '.   '  ;.   iinr.u!  ngs^Inft   li^iht  and    knowledge, 

--.'■■'    '  .  ns  of  their  ^«n  confciepct.e,  and  con- 

I  1:  '  ;iie  dictates  of  their  iriinc's.'as  the  Cieuiilo' did: 
I':  •:..  .^-sall  thjt,  rebelled  agaiiift  the  precepts  of  the 
v.rryen  word,  which  was  all  in  their  hands'.  The  lawof 
Mi)(l-5  was  near  in  rh^ir  mouths,  hut  fir  fiom  their  reins ; 
for  th'.'s  tht.'  apo.'ilc  expoA-tdaieS  with  therii,  Thu  that 
h  .  'fii  mr.t'tr,  tcrhfjl  thm  mt  lltjelff  Thou  that  under- 
I  :.- '.  to  b'.'  a  teacher  of,  and  piiidf  unto  the  ignorant  and 
blind  (JentiTrs,  wi^it  riiou  not  pra<ftilc  thine  own  inllmc- 
'i'"!"  ;'bMl  condi^mn  tiiyfelf  out  rH"  thine  own  infiuth  ? 
"  Wilt  thou,  O  Jew!  (as  if  thcapoftje  had  faid)  be  giulty 
of  theft,  adultery,  facrilegCi  rapin?*  and  murder,  lins  which 
thu  very  heithcris  cc>neivmn,  and  all  tiii-,  while,  call  youi- 
f-lve-s  the  only  ptjoplc  of  God  ?  Verily,  fhe  n-ime  if  God  is 
tl'ilp'^frfd  m'nvig  the  GnttiUslhmigh pu  Jras,  who  pre- 
tend to  bo  the  favourites  of  heawii,  wnilit  .vou  do  the 
Mt)rk<  of  ludl."  -Ltfirn  hence,  1.  That  it  is  much  cafitr 
CO  inllrii'^  and  teach  oihciSj  than  to  be  in(lrt!<^e<|  and  re- 
Ciivr  i  .ririsilion  ourfidves,  2.  That  it  is  both  (in fid  and 
fl»  in'letu'l  trt-teacb  mhers  the  right  wjv,  and  to  go  hi  the 
'h'4..nip'mirf'!vcs.  It  is  a  doid)le  fault  in  a  private  peift^n, 
wiirn  hi»  acTi.'.'i:^  rtincrcfs  tolti^  p:ofr(?ion  ;  but  it  iy  jii'x-- 
itjfwL'lc,  if  net  ail  unpartionable  fuuli  in  a   ttaclicr,  whui 


the  crimes  which  he  condemns-  in  otlu-rs,  may  be  juHIv 
charj',cd  upon  hjoifelf:  7/"/«  tl'ot  iKichcft  ano/her,  leacheft 
0:m  nil  thyffi/?  •}•  That  the  name  of  God  fufFers  much, 
very  much  i  ye?,,  jjy  none  f»  much  as  thofe  whq  preach 
sndpVersihfdtiticsof  ChriRianity  upon  others,  but  praflife 
them  not  thciTirelvcs.  The  name  of  ff^  J-ird^is  I'lajj'hnnfd 
by.fuch  preachers,  the  w  ickcd  profane  v'oild  iakingoccalion 
from  thence  t^  wound  the  name  of  Gotl  with'tjic  poiRincd 
arrows  and  darts  of  reproach.  The  fins  of  teachers  are 
teachinj4  fins.  True,  fin,  ftriilly  fpcaking,  cai;not  injure 
tVc,  nanic  and  plcry  of  God :  He  is  above  the  reach  of  any 
mifchi'.f  tbat  liii  can  do  him  :  \\h  cfTtntial  glory  is  ntrftift 
and  cm  neither  be  increafed  or  diminiHitd  by  the  t  reatures : 
God  cannot  no  more  be  hurt  by  our  finf,  than  thcruncan  be 
hurt  by  ihrowiug  Kouds  into  the  air,  or  the  tnogn  hurt  by 
the  baikiiii,' of  dot;s.  J3ut  hi?  m3t:iifcltativc  y\'ir\,ct  iIh; 
pn-fent  m  inifcftations  of  his  pbry,  thiTc  areiloiided  an<l 
cclip{i;d  by  fin  ;  am!  thtrcfure  God  will  di-y|  v<ith  kii()win;> 
(inncrs,  efpeciullv  with  fiich  as  luulertake  to  be  lead  en  oi 
others,  as  with  tliofuihai  hwc.  Un/phetnedUs )i/itrie,\\n\mi.k'i 
hii^ttry,  trampled  irpon.hR  honopr,  and  caufcd  his  holy 
wnysto  bo  evil  fpokcn  of,  by  xtafon  of  their  wicked  and 
iiohojy  li^xs.  Lord,  let  pli  ifiat  adminifter,  unto  thee  in 
holy  thitijiS  confidcr,  that  they  have  not  oniy  their  own  iin« 
to  accoimt  for,  but  alfo  the  (ins  of  their  pccple,  if  commit- 
ted by  their  proliigatc  cxamjjie. 

eg  Forcircumcifionveiily  proflteth,  il'tlibukccn 
the  law  ;  but  if  thou  be  a  breaker  of  the  law,  thy 
cirrumcifiot^  is  made  uiK^ii-cumdfipn.  26  ITiereforc 
if  tho  uncircumcifion  keep  tKo  riiJiteoaliif  fs  of  the 
law,  (hall  not  his  uncitcumcilion  be  counn.-d  for  cir- 
•cumcilVon  ?  27  And  (hal!  tw)tuncircutncifion  which, 
is  by  nature,  if  it  fuHil  rhelaw.jndg.-?  thee,  who  by 
the  letter  .'tnd  circamcilion  doft  tranigrefs  the  law? 

It  is  fuiTiclently  known  vhat  great  (>refs  the  Jews  hitl 
lipon  circurncirion  J  they  taught,  "that  this  alone  wascnoutdi 
to  procure  the  favoiir  o(  (Kxl,  and  to  (roe  ti-.em  from  hell : 
"  God  havin^^,  as  1  hey  fuld,  promifcd  Atiraha.-n,  that  if  his 
children  tfanfgreii'c-d,  he  wooUl  rt-membcr  the  (Klour  of  the 


never  free  (iiem  from  condemnation  :  '/'hat  a  drcumcifrd 
Jew,  who  walks  not  in  obalience  to  \hs  lawof  God,  is  in 
OS  bad,  or  worfe  condiiion,  than  anvunclrcunlcired  heathen ; 
'yc;i,  the  unarmmcijhi,  that  U,  iTie  uncirciir.ciftd  perltn 
tlj^t  ^fcc/'j //v /rtjc,  Ihall  be  accepted  of  God,  as  v,  ell  as  if 
lie  had  been  circonicilcd  ;  and.  ()e  preferred  by  Gixl  before 
thecircumcifcd  Jow  ihat  tranf^re.'icd  the  law'.  The  ium 
i",  that  the  tibtdicnt  Gentile  (li.dl  condemn  the  diidbcdisnt 
Jew,  ai^.d  b;.'  faoner  accepiei!  by  Vn4,  with  whom  th.crc  is 
no  refp'.ft  of  peffoHt,  but  wi.liurpiftof  their  qualifica- 
tions; Tiiat  tiocUurch-p4ivi!e5e>i,  no  external  prerogatives 
n.r  the  hij^k-U  protVlii-^n  of  piny  a«d  holinefs,  without  an 
huiiibr-.'.  ludfortn,  an-!  lWereoU>di,oce.  uiil  be  any  ihin^ 
nvaijpi.ilt  ti)  Jalvaucn;  And,  ^s  thci:.  an  imcircu'mcif^d 
GviUile  fcMUxUK-Tter  aeceptanii\  wi;!:  God.  than  any  cir- 
cumcifv-d  J:w,  e.eh  fo,  sk  L'V.bspiJzcd  hca'hcii,  at  the 
3  ^    ^  grea 


54.* 


ROMAN    S. 


CfTAP.  ni. 


great  day  will  not  change  rl'>«  with  many  baptized  dutf- 
tians  It  is  a  f-.-.d,  buta  certain  irutli,  that  the  cafe  of  the 
Pagan  world  will  be  inuch  eafitr  in  the  day  of  jiidgmerif, 
than  cth-rs  that  live  and  die  'lifobcdient  tinder  the  (^n|pt-I 
of  Jcfiis  Chrill.  The  heathens  have  but  abi;rcd  one  talent, 
the  lirh/  ofnaliire  ;  hut  Ave  thoiifands,  even  as  mnny  ihou- 
fmds  as  we  have  fliglfd  the  tenders  of  offered  cracc: 
I.frd,  what  a  fearful  aj;_t.'ravation  doth  Ft  put  upon  otir  fih 
andmifcrv!  We  mult  certjinly  be  accountal  le  to  thee  at 
'the  great  day,  not  onlv  i<»r  all  the  light  we  had,  but  for  3II 
that  we  minht  have  had  in  the  gofpel-day  ;  and  cfpLcially 
for  that  light  we  have  finned  anller,  and  rebelled  againft. 

28  For  he  is  not  a  Jew  ivhich  is  one  outwardly  ; 
neither  is  that  circuuicifion  which  is  outwardly  in 
theflefti:  29  But  he  h  a  Jen-,  which  is  oae  in- 
wardly :  and  circumcifion  is  that  of  the  heart,  in  the 
fpirit,  a->ul  not  in  the  letter;  whole  prail'e  is  not  of 
men,  but  of  Cod. 

Here  our  aportle  conies  clofe  and  home  to  the  feff-confi'- 
dent  Jew;,  and  touches  them  in  t'le  moft  fcnfibTe  tjart.     It 
Tvas  the  hardefl  faying  that  could  found  in  a  Jewirti   ear,  to 
atlirm,  that  circu?nciJton  whicb  is  outivard  in  the  fef},   pro- 
fiteth  notiung;  for  they  fo  gloried  in  it,  that  they  accounted 
it  equal  tothe  keeping  of  all   the  commandments  of  God: 
Now  otjr  apodk  here  takes  away  the  very    foundation   of 
this  their  boafting  and  gloryint;,  by  a  plain  and  true  didinc- 
fton.     There  is," faith  lie,   a  Jew  outiuardly,  that  only   has 
the  badge  of  circumcifion  in  h»s  flcih.     Now   he   fs  n'J  a 
Jeiv  in  God"s  account,  who  is  only  fo  by   outward  circum- 
cifion; ntiiher  is  that  circimicifion  valuable  or  available, 
which  is  only  outward  in  the  flcih  ;  b«t  then  there  is  a  Jnc, 
tuhits  one  inxcard'y^    namely,    by    the    purification   of  i.is 
heart  from  all  fifthy  iufls,  evil  affcclions,  and   finful  difpo- 
fition«,  and  a  ci rcanajiori  of  lie   heart,   nml  tn   the  ffrnt; 
fhit  is,  a  circumcifion  wrought  in  vs  by  the  Spirit  ot  God, 
and  not  barely  by  the  letter  of  the  Taw:  And  the  praiff   of 
this  is  not  of  men,  who  canMOt  difccrn  the  he;irt,  but  of  Grxr, 
wh©  is  the  fearchcr  of  the  heart,  and  trier  of  the    rein^. 
Learn  hence.  That  although  men  are   very   prone  to  refV 
j.pon  church  privileges  and~external  performances,  js  evi- 
4li.nccs  of  divine  favour,  yet  they  are  no  teftimonies  or  flfns 
fcf  tiie  truth  of  grace.      What  circumcifion,  facrifices,  and 
the  temple  were  tothe  Jews  of  oTd,  the  fame  are  bapiifm, 
the  I.ord's   fuppcr,  and    pnblic   alfcmblks    to    proft/Hng 
Chriiiiars  at  this  dav.     And  as  the  Jews  rtftcd   m    .hofe 
externals,  without  eying  Chrift  in  them,  wiihout  dcfiing 
»o  derive  hcl in tfs  and  fanftificaticn   fioni   thcmr    In   like 
riannfr,  multiiudes  of   piofeiTurs   fet  up  their  reft  in  oul- 
•«ar<l  duties,  and  repofe  a  flcfldy  carnal  confidence^  in  mnW- 
Hpnces,  without  tiihcr  defiring   of,   or  endeavouring  after 
l»ry  lively  communion  with  the  Father,  Son, and  Holy  Spirit, 
in  the  extrcife  of   faith  and  love,  without  any   rc,«2rd   to 
fpiritual  warmth  in  rcligiousduties,  and  beingby  ordinances 
rendered  more  like  to  the  God   of   the  ordinances,  which 
ore  the  iv.cft  defirable  things  next  to  hcavtn  itftlf.     So  ihat 
I  n;:II  conclude   the  chapter  wiih  the  fame  application  to 
Chri!'i.jns  now,  as  tie  apolUc  did  to  the  Jews  then:    Cir- 
*(^«.v/;.«,faiihtbc  .ifodli-,  f^;7/y /r«//f//>,  //  thou  keep  tit 


law  \  hilt  if  thou  he  a  hrraier  cf  tie  Inw,  thy  eireumclfi-.rt  k 
McJe  iindrctlmnjion:  For  It  ii  nit  a  yew  whith  it  one  cut- 
ivanily,  &c.  In  like  manner,  fay  I,  "  Bnpiifm  verily  pro- 
^itih,  if  wc  perform  the  conditions  cf  that  covenant,  uhich 
we  entered  ii\to  hy  baptiftn  ;,  but  if  wx  do  not,  baptifm  is 
no  baptifni :  'for  ht;  is  not  a  Chriftian,  who  is  one  out- 
wardly ;  nor  is  that  baptifm.'which  is  outward  in  tfe  flcfli; 
but  he  is  a  Chriftlan,  w-liiih  rs  one  inwardly,  and  btpiifm- 
is  that  of  the  heart,  in  the  fpirit.  and  not  in  water  <jiily  ; 
aiid  fuch  fliall  have  praife,  if  ndt  of  notn,  yet  of  God." 

CHAP.     itr.  ^ 

Oier  apoflk  in  this  chapttr  proceeds  in  his  grand  dejiqn  ard 
pirpnfi  in  writing  l/us  epif^i'e :   He  anfx<ers  the 
of  the   Je^vs  ffgainjl  what  ht  ajfcrtcd  in  the  j     ^     j 
chapl'.r ;  and  thejirji  cbjechcn  runs  thus : 

WHAT  advantage  then  hath  the  Jetv  ?  or  what 
profit  is  there  of  circumcifion?  2  Much 
everyway:  chiefly,  becaufe  that  unto  them  we#^ 
committed  the  oracles  of  God. 

The  fenfe  is  this  :  But  you  of  the  Jews  will  objccl  snd 
fay,  "  If  outward  circumcifion  avails  tiothing,  but  the  in- 
ward circumcifion  is  all  in  all  ;  and  if  the  uncircumcillil 
perfon,  keeping  the  law,  is  to  be  reckoned  as  circirmcifiil 
what  advantage  then  hath  the  jfeiv  above  the  GeniiJe,  or 
what  profit  is  there  of  the  etreume[/itn  above  utidrcumcifan  ? 
fie  anfvversit,  vcr,  2.  faying.  The  advantage  ii  much  iverj 
way;  but  chiefly,  becaufe  unto  them  were  ccn:ihllted  the 
cracks  of  God :  That  is,  the  holy  fcripti;res  contained  in 
the  Old  Teflament,  the  fr.cram.enis  and  feals  of  the  cove- 
nant, the  prophecies  and  promifcs  of  the  Mefliah,  and  the 
whole  revelaiiin  of  the  word  and  will  of  God,  were  then 
found  wiih  ihcni,  and  in  their  hands  only.  Hence  learn, 
I.  Great  is  that  pec  pie's  privilege  and  mercy,  who  enjoy 
the  worci  of  G(k1,  the  audible  word  in  the  holy  fcriptures, 
the  vifible  word  in  the  holy  facraments.  This  enlighreneih 
the  eyes,.reJGiceth  the  heart,  quichcnelh  the  fold.  This  is 
compared  to  gold  for  profit;  t'^  honey  for  fwcetnefs,.to  milk 
for  nouiifliing,  to  food  for  ihcngilicning.  G  how  mrry 
l(>u!s  arcbleiling  God  eternally  for  the  benefit,  and  bltljing 
of  divine  revelation  !  The  Jews  had  this  fpccial  favour, 
to  them  were  armnlt/ed  the  cracks  of  Cod:  tlut  is,  the  wiit- 
irgs  of  Mefes  and  the  prophets.  But  w  c  Chridians  have 
a  privilege  Kyond  them,  the  docliine  of  Jefu.<i- delivered  to 
us  by  evungclifts  and  r.pi>Illes  ;  not  like  the  .\iiiirivr  Jtttcr  of 
the  law,  but  a  gof[)el  bringing  life  and  imni(~ri;dify  to  light. 
:.  The  title  which  St.  Paid  gives  to  the  holy  fcriptures  ; 
he  calls  them  the  oraclgs  of  Cod.  St.  Stephen  calls  thtm 
the  lively  oracles.  Ads  vii.  38.  partly  becaufe  delivered  by 
a  lively  voice  from  God,  partly  btcaufe  ihey  fliould  be, to 
us  asi;rw<7<-j ;  that  is,  confulieil  wi:h.  upon  all  occafinn', 
for  refohing  all  doubts,  determining  all  conlrovcrfics.  Had 
the  church  of  Rome  coiifiiltcd  thcfe  oiacjes  more,  and 
councils,  c'^c.  leis,  liie  had  kept  ilic  dodlrinc  cf  .faith  much 
freer  from  com'p  ion  thar  the  ha?  dtuic.  L^tly.  I  hat  the 
original  word,  hpre  rendered  coracles,  is  the  fame  which  pro- 
fane wretches  made   ufc  of  for  the   da:k  .und  doubtlul 

oraclta 


CttA?.    Hit 


ROMANS. 


549 


©racks  of  the  devil  ;  Ncvcrthdcff,  tl.c  HdyGhoft  doili  not" 
tiiuiain,  nor  decline,  to  tr.akc- uTe  of  this  word,  as  he  a! To 
doth  fever:;!  others,  though  abiifsd  to  her'henifh  fiiperfli- 
tien  ;  wliUch  inav  ftrve  to'rtflify  thctrn-.iftaRe,  nhofcniple 
to  ir.:I:e  ufe  cfftjine  vords,  rrmch  more  of  fume  things 
■*v!iich  have  been  abufedto  fiipeffliiii^h.  Verily,  there  may 
be  fi. perdition  in  avoitlincr  fcpeiftirion  ;  and  rTioiigh  we 
caiinnt  be  too  circiimrped  in  owrwords  and'a^lirns,  yet  we 
mny  be  too  nice  and  precife  in  ba-h.  Yet,  notd  That 
though  the  fame  word,  Atv.*,  fignifies  G'vl's  ora.'<'S  and 
Satan  s,  yet   thefc  oracles   were  not  dcli\ Ted  in  the  fume 

«unncr  :  Satan  dslivering  his  oracl;:s  air.bij;»oiinv,  :.()d 
•nbilidiy,  kteping  his  dark  and  blind  votaric  s  as  much. as 
niiju  be  inthedaik;  what  he  faid  might  bear  fcvcral 
C(>ni1rii«"lions,  that  fo,  whatever  the  event  or  iiTue  proved 
to  be,  he  the  father  of  lies,  might  have  the  reputation  of 
fpeaking  truth  :  Hut  God's  oracles  are  phiin  and  cltar, 
free  itom  aInbi^;uity  and  darkncfs  ;  the  fcriptiircs  are  not 
ckirk,  thoiieh  fjme  places  arodiilicult,  and  that  proceeds 
from  the  kiblimityof  the  laattcr,  not  from  the  intemion  of 
the  writer. 

3  For  what  if  fonic  did  notbrlicve  ?  (hall  their 
unbelief  make  tjie  faith  of  God  without  ciTea  ?  4 
God  forbid.  Yea,  let  God  be  true,  but  every  man 
a  liar;  as  it  is  written.That  thou  mtghteft  be  juftiri- 
fed  in  thy  fayings,  and  mightctt  overcome  when  thou 
art  judged. 

Here  foiTows  a  fecond  objeaion  :  Some  mitht  fay, 
«'  True,  the  J6ws  had  the  oracles  of  God.  but  fr.me  of 
them  never  believed  them,  nor  gave  any  credit  to  the  pro- 
mife  ot  the  Mcflinj  contained  in  them  ;  therefore,  they  had 
no  advantage  by  ihcm."  Be  ir  fo  f.-ith  the  apnn.Ic  :  yei'  fhall 
the  unbelief  of  fome  make  the  faith  or  fidelity  of '  G- !  it 
his  promifes,  of  no  cffca  to  others  r  Godf:rhid!  that  fch 
a  thought  fhotild  enter  info  our  hearts:  Prt  .'>n  the  con- 
trary, let  God  be  acknowledged  /rw  and  f=iihfnl  to  his 
X'ord  though  all  men  llnrild  p-ovc  Uan.  Leirn  thence. 
1 .  1  hat  man's  infidelity  cannot  fhnke  the  ftability  of  Gcd's 
wpid,  whether  we  believe  the  fidelity  of  the  oromifcs,  or 
afJent  to  the  veracity  of  God  in  his  thre.!tenin<Ts,  or  not  • 
hx^i^ir.i llar.deth  fli  forever.  The  promife  f]i.,ir  be  fuf! 
filled,,  the  threatening  executed  ;  only  with  this  difFcrcnce 
we  cannot  perfonally  fir.d  the  comfort  of  the  promife  with- 
oiit  faith,  but  we  (hall  experimentally  feel  the  tcrxor  of  the 
ithrcatenmr^,  whether  we  bili-.ve  it  or  no.  2.  The  wond'-r- 
tol  condefccndit.g  -race  of  God  towards  thofe  who  have 
any  meafi-res  of  true  faith,  though  with -reat  mixture's  of 
unbelief-  Ohow  faithful  is  God  to  us  fif  in  truth  believers) 
in  the  midlt  of  our  iinfr.ithfidnefs  to  hiin  !  the  iinbdief  of 
met!  fhall  not  make  the  fidelity  or  fniih  ofG^  cf  ncm  effc^. 
3_.  I  hat  as  God  is  a  God  of  truth,  fo  all  men  arc  falfe  and 
lurs,  compared  with  God  :  As  God  cannot  lie  neither  <te- 
ceive.  nor  be  decdvcd,  fo  every  man  is  falliable  and  fnlf  ; 
that  H-,  under  a  po/nbi'ify  of  deceiving  and  beint'  J.  t.  iiTti. 
Let  \j:dbe  true;  aid  even  nuni  a  liar.  4.  Th  t' '  ,'  ir.en 
under  afiliaicns,  is  very  caicful  to  juftify  and  ^^^y  God 
tromdculingunjufny  with  him  in  any  of  hi.sfeveref»di''ocn- 
faiions  towards  hLru    nie  apoftle  here  quotes  Pfal.  li.  4. 


That  thou  mightej}  tt  juftified  in  tfy  fayings,  tud  c'.car  uhen 
then  art  judged.  As  if  David  ha<I  faid,  "  I  know  ihe  men 
cf  the  world,  when  they  fee  me  affliacd,  will  be  ready  to 
judge  haidly  of  God  for  it  ;  therefore  to  (top  their  mouths 
to  clear  the  jiiflicc  of  God,  that  he  may  overcome,  uheu 
fic  is  judged  for  dealing  ri.'^oroiiny  with  me,  I  Jo  fr  ely 
conftfs  my  fin  unto  him,  with  all  the  ajjgrava'iiig  ciivuhk 
fiances  of  it,  that  all  the  wot  Id  may  jiiftily  him,  how  prrat 
foever  my  fiifTcrincrs  ir.ay  be  from  him."  A  child  of  Ck.<(, 
under  the  rfxl  of  God,  defi'res  nothing  more  than  to  juilit/ 
him  in  all  his  fevercft  dealings  with,  atiU  difpenfaiions  to- 
wards him. 

5  But  if  our  unrighteoufnefs  commend  the  ri^h- 
teoufnefs  of  God,  what  we  ftiall  we  fay  ?  Is  God 
unrighteous  whotaketh  vengeance  ?  (I  fpeak  as  a 
man.)  6  God  forbid:  for  then  how  Ihall  Cod 
judge  the  world? 

A  third  objeaion  here  followeth  :  namely,  "That  if  the 
imrightcoufncfsof  men,  that  is,  both  of  Jews  and  Gentiles, 
tends  fo  vilibly  to  commend,  that  is,  to  ilhdhate  and  recom- 
mend the  rii;hteournefsof  God,  namely,  his  wifdcm.  grace, 
and  favour,  in  appointing  this  way  of  julUlication  by  faith 
in  Chrift  ;  how  can  it  be  right  in  Go<l  to  punilh  them  for 
this  unrighteoufnefs,  which  tends  fo  highly  to  illuflratc  the 
glorv  of  his  gofpel-grace  r"  The  apoftle  tells  u.«,  that  in 
m:.king  his  objeaion, /'^//^^/■^  <•;(  a- ;«««,  that  is,  as  natiu-l 
snd  carnal  men  are  ready  to  think  and  fpeak  :  But,  fays  he 
fiod  forbid  that  we  fliould  entertain  fuch  a  thought,  as  if 
Gotl  either  were,  or  could  be  unrighteous  ;  fir  then  hczv 
Jhould  God  judge  the  world,  for-  their  unrighteoufnefs  ? 
I.efirnhenct,  i.  That  although  the  imrighteoufnefs  and 
vi.-kednefs  of  men  be  ovcr-rnled  by  God,  to  fubferve  the 
purpofes  cf  his  glory  ;  vet  is  Godjud  in  punifhing  all  un- 
righteoufnefs and  wickcdnefs  ^vh■atfocver.  God  is  never 
intcntionly,  but  is  fomeiimcs  accidentally  glorified  by  the 
fin  of  man.  There  never  was  fuch  an  hcUifh  wickcdr.efs 
committed,  as-crncifving  Chriil  ;  nothing,  by  v\hich  G<.<l 
ever  reaped  '  greater  glory,  than  by  the  death  of  his  Son; 
Yet  is  the  wrath  of  God  come  upon  the  Jews  to  the 
u'mofi,  and  that  mofl  juftlv,  for  their  com.miiiing  of  that 
wickednefs.  2.  That  the  righteous  God  neither  doth, 
nor  can  do  any  iniquity  or  unrightecufntjfs  whatfovcr  ;  Is 
Cod  unrigheoitsfs  f'  Hczv  then  JIjoU  Gcd  judge  tie  zvcrld ? 
God  iy  judge  of  all  the  world,  and  cannot  but  do  rioht  ; 
becni'f;  the  tmivrfality  of  his  pow-^r  puts  him  above  all 
pof^bili'v  of  error  in  t^-c  exercife  of  hi.s  pov,'cr.  The  very 
reafiin  \vhv  God  canr''t  exercife  his  power  bcyciiid  the 
limits  of  juftice,  becaufc  his  power  is  altogether  imlin)iitci; 
he  can  do  whatfocver  he  will  do  ;  and  wliatfoever  he  will 
do,  is  for  that  reafon  ji'fl :  Sijall  nil  the  v.<J7e  0/  ail  lie  ear:h 
d:  right  ? 

7  For  if  the  truth  of  Cod  hn.i  iiuire  abounded 
through  my  iife  unto  his  glory,  v.hy  yet  am  I  alio 
judged  as  a  fmner.-'  8  .A.nd  not  rati\er,  as  we  be 
flandcrcufly  reported,  and  as  fome  affirm  that  we 
fay,  Let  u*;  do  evil  that  ^ood  muy  come  1  whofe 
damnation  is  juft. 

We 


i?A» 


11    OMAN    S. 


Chap.  ni. 


Wc  miifl  by  no  means  iindcrriunii  the!';,  word^  as  Tpokcn 
bv  thr  :ipoflle  liitnfclf  in  his' own  namf,  asit'  he  had  t<Md 
li'.s  fnf'iijiliol'liii;^  olrhr  inith  ;  awl  that  the  truth  of  (iod 
ImtJ  {iWoiiii'lfd  to  the  etory  of  GckI  through  his  lies  ;  but 
he-fj^iak'!  in  the  j'li-Mon  of  a  nrofane  objec^er.  Tl:us 
tune  man  'as  If  ihcapodle  had  faidj  tray  pofTibly  |)lcad 
♦'•r'lii.-i  (in  :  '• '1  ho  truth  ofGtni  hath  gaiiicd  throiigii  my 
lio  ;  the  f.mhfi!hicfn  of  (iod  is  made  more  manifcft  by  the 
«infaiiliftilniTs<il  inut  ;  tlicrrforc,  whvflio'.ild  I  be  judged 
?nd  n>ndinin:d  as  ii  fnirn  r,  when  the  i^Iorv  of  <jod  will 
•fhinv  m<irc4)rif;ht  iijKKi  the  occa!i"n  of  my  (In  ?  The  free 
(  raic  of  (jiKJ  difcoviTLiI  in  tiic  gol'pel,  will  be  inanifcftcd, 
(ay  fomc,  and  magiiihrd  in  the  pardoning  of  fin ;  let  us 
ihertfoic  (in  our  hll,  that  the  immcafurablcncis  of  divine 
gooihitTs  liwy  appear,  and  the  abumiaiice  of  pardoning 
mercy  may  yhonnd,"  The  apolUe  rcjctls  this  doAlrJno 
find  pra(.'licV,  of  doing  evil  that  good  may  comc,  with  the 
grcatcll  ubliorrcni-y  and  mmofl  d(.tc!\a»)on,  atTiriiviigi  that 
'ihcir  damnation  is  jiili,  wliociilterfaitcn  this  do»9rinc  rnxul 
the  apoP.lcs.  or  affirm  it  ihcfiiftlve?.  Le(jrn  hence,  That 
no  pcrfon  miift  advetjturc  to  thf  Icaft  of  evils.;  no,  not 
for  the  fukc  of  thegreatcft  good.  True,  Almighty 'God 
can  brinjj  good  out  of  evil,  by  the  fa-Tie  word  of  hii!  power, 
by  which  he  brought  light  out  of  darkt'.cf?,  ami  fonu-ihin^r 
out  of  nothing  ;  but  to  do  rcaiHIy  c-\i!  -for  the  (alio  of  ob- 
taining the  grcattll  good,  is  dangefoiifi  aqd  damnable.  Sin, 
,or  il'.at  which  i:;  nnfu!,.on^ht  not  to  be  chofen,  whatever 
wechiife.  :».  That  noth.ir.g  is  more  jiift  ami  righteous 
ihan  their  (iaranation,  who^v.'ili'adyeritUJiP  to.dotvil  ilwt 
j;ootl  msy  come  : .  A  goodiatetitlon  will  not  cxcufe,  never 
juOify  a  bad  a^lion  in  the  fight  of '-tioLl :  fie  v. ill  coiidemn 
evil  doers,  though  th<y  do  evil  that  ^otni  nmy  conic,  .j. 
That  the  oportle  pronounces  their  damnation  juft,  wl'ola>d 
thcfc.ll.tndcis  to  theapolUc's  charge,  r.s  if  their  dotftrinc  did 
allow  of  this  damnable  pr?.dice,'fo  do  evil  that  good  laight 
come;  T/.rir  (h.mnathuisjuji,  ul:o  fhiiifinuitenvfyripirl 
■find  affirm,  that '.v! fay,  L(t  us  do  tvii,  that  giod  nny  imf> 
Whence  mfe,  That  .it  is  a  jiifl  thing  with  God  to  damn 
thofe  men  that  raife  or  fprc.id  abiojd  repojfe  of  his  ii;i- 
ri(k-rs  doc*rir.Ci  as  giving  liberty  to  !iccnti.;\!,'i  prailices  j 
A'erily,  the  (lander  of  a  ininjflcr's  regular  doctrine  is  inore 
than  ordinary  flandcr.  The  original. w<:H  here  rendered 
Jhmdi-r,  (i^nifit.';  blafphemy  ;  tlic  ^vord  Avhith  G'hI  tTialc'cs 
ufc  of,  to  (ct  forth  hisown  rcpro?fhesby.  Behold  God's 
rtft-ntincnt  of  \\\%  ir.iniOsi-'*  wrongs  \  The  (liuidcr  and 
conttmnt  caft  upon  ttir  oJllice.-.nd  d''iSrinc,is  eileemi'd  blaf- 
phtmy  ta  Gud'j  account  :  As  wc  l<t Jlunderanjly  reputed  or 
bUiJl>h(vud  \  mid  a<j\rt^  affirm ihtit  uej'ny.  Lit  Uf,  c\'c. 

9  Wlu't  then  ?  AK  w'QhziiMt  than ihj  f  No,  in 
no  wife  :  for  wc  have  before  proved  both  Jews  and 
(Jijiitiics,  tiiat  they  areajl  under  iiii; 

J  fere  the  apn.l'e  flirts  another  objeil ion  in  the  name  of 
the  Jeu'>:  Some  ot  thtm  might  fay,  "  Are  wc  not  better 
than  fhcGontilcs  ?  Do  v/c  nt«t  eX' el- them  in  oufward  pti- 
vilegts  ?  I.s  nit- the  knowledge  cftlielitv  found  with  uf, 
.  and  the  cr.ncle.5  of  God  toinniitioi  to  m  r "  True,  l..y.<!  tho 
apoilK,  the  Jew?  sre  better  .that)  ilic  (lemiles  in  rtlptdl  of 
ouwird  dilptnfirion;,  out- not  in  r.lb^il  of  inv.urd  (jauli- 
ficaiions.     Juws  end  Geniil.s  a^e  a.Mkc  by  natur.il  corrup- 


tion ;  alike  under  (in  bv  oflual  tranfgrcflions  and  To  lU.od 
in  need  tjoth  alike  of  jurtihcaiion  bv  fuiih  ;  and  the  gofpcl- 
r'ghteoufncfji  is  no  Itrf*  nccednry  tonhc  one,  xhvi.  lo,  the 
other.  To  prove  what  he  had  faid,  rarT''.',,'!'!  . :  tl^e 
whole  rjcc  of  mar.lcind,  both  k^w  tmd  <  .r 

iin,  and  void  ai  nil  true   rit;nt'-og(nei.    ^:  ,  ..:.A 

conl'equently   (landing  in  reed  equally   ol  lon  bi' 

Chrilti  the  opolllc  prwlucch  fevcral  tt»it<  ...  m  liie  OIJ 
Tcltunicnt,  and  particularly  out  of  the  xivfh  Pi'alin,  v/hich 
fpcaks  lully  of  the  original  corruption,  and  univcrfal  depra- 
vation of  all  niankiinl  in  ihcfoJlowinq;  word.'-.    '    . 

10  As  jtis  written,  Tbert  is-honc  righteous,-^ 
not  one  ;  :t  Thore -is  .non(^  th<it  under nandcch; 
.theri^  is  none  that  fccJtcth  after  God.  1 2  Xhcy  are 
^one  out  of  the  way,  they  are  together  become 
unprofitable,  there  is  now:  that  docih  ^nod,  no  not 
-one.  •13  Their  throat  iu  an  open  (cpulclire;  with 
•their  tongues  they  have-uf'td  cleedt ; -the  poifon  of 
tiCps  is  under  their  lips  ;  -44  Who!  ',  is  full  of 

curliu.ii.tndbiit.iml'..      jr,  'I'hci-  (wift  to** 

"fhed  blood.  16  Ucftru^i(*>n  and  mifcryarf  in  their 
■^vays.  17  And  ihc  wity  of  pe.ice  lip.vc  they  not 
known.  aSfi'here  i;.  no  fear  of  God  before  their  eyes. 

W/m'/tcre,    How'tte  apblli'e  pj-pve*  his  iiiT.-ri.ipri, 

•  nann^y,  That  bi^th  'Tew  and  Genti!?  \wrc  up'!  '■'.'. 

both  o!  (iri^inal  ar.d  ii'vtual  irnnlgrcffion,  fronYt!;,  .,' 

.trt-Drtvid,  iTiiim  xiv.  whci-e  the  .fl.itt  oftort^pt  nnmre  U 

'defcribedv  jmd  the  namial  condh;,  r,  rial!  n-cil.'dtcla/ediHl 

they  arc  cithcj  rcfl rained  Or  1  the  grace  ofGodj. 

7/vrr  is  "'nc  rk' "- ,,  j.jch  words  are  true 

In  feveral  refpe,  '-n-o-ifirally  ri{,hieou;, 

no  not  otie  !    m  ;n.'  :  -1,  ti  dr  firlt'plant'atiou  in  iVo 

Wu:Id  umi!  they  ar  ittd  ii^to  li  t  l-idy  cf  Uhrift, 

■wrought  and.  tafMon.a  i),  li/iKly  Sfisit.  .2.  Thrrcji 
none  cfliciwitly  ritihtcoo;,;  i-...  not  one:  .I'^ofteJtave  fl;jt;.lnc. 
oufnclsot  their  own  mukiiig  but  of  Geil's.  •  Tbo  rlghit- 
oMi'nefs  of  juilificstion  stul  r;!ru.^ii5taiion  .arc  both  fnyn 
Chtifi,  not  from  t  urdlvcs  ;  we  »re  liis  vvoi4;m;iniliip,  not 
ourown.  3.  There  is  iK^ie  tp.eri'.oiiouily  ri!ji!ieou>,  no 
.not  one;  none  can  dtfefvc  or  densund  iiny  tl.ijij;  a;,  a  due 
debt  at  God's  hand  \  but  t.he. moll  riuhtcous  and  holy  fail's 
are  but  unnrcMti-.M-.'  fcrv^nts,  4,  There  is.  rxae  reifcaiy 
and  complete!;,  riM,hieti;c,  m  not  cnc  ;  hut  iiKhogtivtly 
only;  None  rit'.liicoiis  in  a  ((lift  ami  legal  fenfc.  but  in  jk 
^oipcl  and  qua'ificri  Rule  tndy  :  Hi  tint  .di.th  rlgl ttivMt 
»V«if/i'?s.'a,  i/>  i|;c  accom-.iofGod  i  and,  os  fitch,  (hall  be 
accented  and  rewarded  by  'him.  -Ohjnvt^  3.  How  the 
apoltic  provti  tho  ccrrupiion  of  maiikilid  in  general,  by  im 
ii'duction  of  p;ir;iodars.  He  furvcy.s  him  in  .lil  rhipiw- 
Cipal  faeultie.sof  iiis. foul,  and  mcmbervS  of  hi.>- body  ;  bit 
UJ)'itf('tandir.g,  will,  and  alfvftious^  hiseje,  hand,  lungtw, 
and  J,:-.t,  all  corrupted  and  deprav€<l.:  ?>«>  m^lhii  Ml 
9j\i'rjtiig,  and  bitter  fpecchts  j  1  liiir  ihrtul  ii  vh  ipftijf. 
fuid.n-e,  gaping  atier,  and  dcvouriuji  the  go  >d  name  oV  thiir 
neighbour-,  and  bckhina  otit  fihiiy,  ill-tlcnied,  and  un* 
favourv  ^^ou:s  agitinrt  them.  Thty  Jtrk  mi  €td  in  any 
thing  they  de,  and  thre  ii  n»  fur  rf  OW,  no  tzii^U\  of 

"  GuJ 


GiiAP.  nr. 


R    O    MA'    N    S. 


55  «- 


GoA  befcn  their  eyes.  The  apoflic  fhuts  up  all  with  this, 
bccaufc  want  of'the  fear  of  God  b-.-fore  our  eyes,  is  the 
fountain  from  whence  all  other  evils  do  proceed  and  flov/. 
The  fear  of  God  is  the  bridle  and  curb  which  rcftrains  from, 
fin;  where  that  is  wanting,  all  iniquity  abounds  :  where 
that  is  prcfentpnd  prevalent,  ii  keeps  the  foul  clofe  to  G  x), 
Jcr.  xxxii.  32.  I -luill put  ir.y  fenr  in  their  hsarh,  and tixy 
Jhall  K'JiIepnrl/romme.  V/c  ufualiy  depart  far,  yea,  run 
from  tliofe  wc  fear  ;  but  ihe  true  fear  ofGod  will  make  iis 
eleive  clofe  unto  him,  bccaufe  love  is  intermixed  wiili  it 
and  renders  it  a  delightful  fear. 

^  19  Now  we  know,  that  what  things  foever  the 
law  faith,  it  faith  to  them  wlio  are  under  the  law  : 
that  every  mouth  may  be  Ropped,  and.  all  tiic  world 
may  become  guilty  before  God. 

Kcle  here,  Left  the  Jews  (hould  think  to  elude  or  evade 
the  force  of  the  foregoing  tcftimonies  ccncerr.iiig  man's 
corruption  and  depravation,  as  not  bs-ljnging  to  iiiem,  but 
to  the  Gentiles  only  ;  he  tells  them,  that  what  the  law, 
that  is,  tile  books  of  ihc  OKI  Tdbment,  do  thus  fny,  it 
fays  /»  thofe  that  are  under  the  law  :  that  is,  to  thofc  that 
are  fubjedsof  it,  and'  obliged  by  it ;  to  fuch  as  arc  under 
the  inftrudion  and  direition  of  it,  as  the  Jews  ^re  known 
to  be  ;  and  if  fo,  then  every  mouth  tnujl  hef::pped  ;  Jew  and 
Gentile  both  inullown  ilumfelves,  before  Go^'.,  obii'xious 
to  his  wrath,,  without  bting  able  to  fay  any  thin;:  for  '.hcm- 
felves.  Zr^/V7  hence.  That  the  holy  bw  "of  God  brings 
fuch  plain  evidence  anilconviftioa  with  it,  that  no  man 
can  have  awordtofpeak  a^ainltft:.  Whtn  Goil  fprcads 
before  men  the  purity  of  his  laws,  and  the  impiety  ct  their 
own  live?,  every  man  mud  (iv  down  filent,  and  lay  his  hand 
upon  his  moMih,  not  having  one  word  to  objcQ;  why 
fentencc  (hould  not  be  cxccuied,  becaufe  they  luvc  ail 
tranfgreiTcd.. 

20  Therefore  hv  the  dcedsof  the  law  there  fhall 
no  flcfh  be  juftifiedin  his  fight.  For  by  the  law  is 
the  knowledge  of  fin.. 

Wt::Tt  we  have  St.  Paul's  concltifion  drawn  from  all  tke 
foregoing  preir.ifi's:  "  Seeing  all  mankind,  fince  the  fall 
are  df  fab  led,  by  their  innate  corruption,  and  aclual  tranf-- 
greffion  to  fulfil  the  law,  either  natural  or  written  ,  it  muft 
.  neccfTarily  follow,  that  hy  ti?e  Wiris  of  the  law  can  no  fi:jh, 
-■that  is,  no  peifon,.  neither  Jew  or  Gentile,  he  jujli fie d  be- 
fore Qi:d\  all  the  efficacy  which  the  la\v  now  has,  being 
todifcover  fin,  and  concleinn  for  finning  :  By  the  law  is  the 
In'.-.vledgeiffm..  By  the  law  we  apprehend  our  malady, 
but  by  the  go-pel  We  iinderftand  out  rcmcly.  "  Learn 
hence,  That  no  fon  of  AdaiTi,.fincc  the  breach  of  the  law, 
can  iVand  judified  before  God  by.  hi?  bcft  obedience  to  the 
command*  of  the  law  :  By  being  j-.iftificd,-  undcrftand  that 
gracious  aft  in  G.id,  whereby  we  are  acquitted,  and  finally 
flifcharged  from  I  he  guilt  and  punifhmem  »f  all  our  fins.. 
By  the  law,  and  the  dt-eds  of  ilic  \x:<,  we  arc  to  und.rftand 
ceremoni;;l  and  moral  law  bo'h,  efpecially  tlie  latter  ;  for 
by  thj  mor.-'llaw,  is  the  knowledge  o;  fin:  It  s  the  moral 
law  that  forbids  thetf,  adultery,  &c.  Befides,  it  is  evident, 
riia:  tJie  aualhelis.  or  oppolition,  runs  all  along,  not  between 


cereironfal  wrrks,  antf  moral  works,  \t\A  between  works  in 
general,  and  faith-:  The  law  0/ works,  and  the  law  of  faith 
are  oppofcd  to  each  other,  ver.  27.     But    why  can  no  fefij, 
that  is,  no  pcrfon,  he  juflif.ed  hy  the  deeds  of  the  law.     Anf, 
I.  Becaufe  he  is  fle(h,  tlut  is,  depraved  hy  original  corrup- 
tion, and  obnoximis   to  trie   cuifc  of  the  Ir.w,  by  r.iDtial 
i/anfgrcfiion.   Now,  that  which  condi  inns,    c:;nnot  judify  : 
An  after  obedience  to  the  law  can  never  atone  lor  a  furmer 
difobedience.     2.  Becaufe  the  bed  obedience  wc  can  per- 
form to  the  law,  is  irr,])crfecl.     Now,,  he  that  mixes  hut 
one  fin  with   a  thoufand  good  works,  can  never  be  judificd 
Uy  his  works*     He   that  wculd   bejudificd   hyhiswoik'^, 
mud  not  have  one   bad  work   amoiigft  alt  his  good   work.s 
for  that  one  will  by  him  under  thecurfc  and  conderrnatory 
fcntencc  of  law  ;  Gal.  iii,   10.   Qirjed  is  mtryone   ihnt  con~ 
tiiiueth  not,  &c.        Notliing   that    is    impeFfefi:    can   be  a 
ground  of  a  jnfiification  before  God,  becaufe  the  defigns  of 
Gi.>d   is  to  exalt   hisjudice,  as   well  as  his  mercy,  in   the 
juftification  of  a  finiier.  Again,  3.  No  fiefii  can  be  judrficd' 
by  the  works  of  the  law,  becaufe  all  that  we  do,  or  can  do,, 
is  a  due  debt  which  wc  owe  to  the  law :  We  owe  all    peif- 
fiblc  obedience  to  the  law  as  creattircs  ;    and  by  performing^ 
our  obligation  as   creatures,   we  can  never  pay  our  debts  ay 
fru.ifgrcfrors.      But  now,  our  fiirety,  Chrid  Jefus,  who  has- 
given  fatisfadticn  for  our  violation   of  the. law,   was  under 
no  obligation  to  the  law,  but  what  he  vohintarily  laid   him- 
felf  under  upon  oitr  account. .    Alid    if  fo,  let  us  eternally 
blcfs  God  with  ;hc  highed  elevation  of  foul  for  the  gofpd- 
rcvel.ition,  fur  lis  fcinling  his  own  Son  to  juflif)- and  lave 
us,  by  working;  out  a   compleat  and  everlading  righteouf-' 
nefs  ;  And  let  us  ple.id  with  him  inccifantlyiliir  the  jndify- 
ing  faith,  which  is  as  nccedary   in  its  place  as  the  death  of 
Chrid.     One   renders  God  reconcilable  unto   poor  finners, 
the  other  attually  reconciled., 

21  But  now  the  righteoufnefs  of  Godwithout  the 
law  is  manifefled,  being  witneffed  by  tlie  law  and 
theproplicts;  22  Even  the  righteoufnefs  of  God  n;A/(4 
is  by  faithof  Jefus  ChriR  unto  all  and  upon  all  them 
that  believe.  For  there  is  no  difference.  23  For  all 
have  finned;  and  come  fliort  of  the  glory  of  God ; 

Our  apodic  having  proved  negstively,  that  by  the  wo-.ks 
of  the  lav.';  righteoufnefs  and  jultificaiion  is  not  to  be  had 
for  any  pcrfon,-  be  he  Jew  or  Gentile  :  He  comes  now  to 
prove  the  afHrniative  part  cf  his  afieriion  ;  narntly,  tlut 
God  haih  manifeded  another  way  of  judification  in  the 
gofpel,  to  \\  it,  hy  faiih  in  Jefus  Chrid.  "  .For,  iivh 
he,  now,  that  is,  fince  the  coming  of  Chrid,  fince  tl^e 
difpcnfation  of  the  gofpel  :  the  right ccufuji  if  God,  th'...t 
is,  the  righteoufnefs  v. hich  God  appoints,,  approves,  and 
accepts  for  a  finner's  judifkation;  is  without  trjc  law,  that, 
is,. without  performing  the  works  of  the  law,  tidier  natural 
ceremoni.al,  or  moral  :.- and  is  manifeded  to  be  the  lighte- 
oufncfs  whicliis  by  faith  in  Chriit  :  which  all  that  believe 
and  obey  the  golpeii  ftiall  be  admitted  to  the  participation 
of  both  Jew  and  Gentile  :  for  there  is  no  difference  ;  that 
is,  no  difference  between  Jew  and  Gentile,  as  the  way 
nnd  means  of  their  judification.''  And  the  reafon  alligned. 
by  the  apodle,  why  there  is,  and  can  be,  no  other  way  of 

judifi'.aaoa. 


5^* 


ROMANS. 


ClIAP.    Ilf. 


juftiCcation  bu>  (his>  wclijvc   in  thcnext  verfe,  namely, 
bite^  all  hiivtfinnc^t   the  wjiolc  mcc  of  mankind,  not  cue 
mere, nun  excepted  :  qnci  lb  will  fall  fliort  of  obtaining  tkt 
glory  of  Goii,  aiui  eiernal  life,  if  they  fctk  it  not  in  this  way. 
Learn  heqcv'j   Ir  Th^t   there    is  no  ftaniling  "or   ajipcaring 
I'^foK  Go^  for  any  ereaturc,  in  a  crcaUircs  unrightroufnefs. 
There   is    nuich  unrinhteouuuTs  in  our  rightecufnefs,  and 
therefore  wc  cjir.not    Hand   jii.'tificd  before  God.     Befidcs, 
the  wifj'jm  of  (jtvl  has  appointed  another    righteoufnefs,  or 
the  rii^htcoufncfs  of  another,  even  the  righteoufnefs  of  Jufus 
Chrift,  io  flar)<i  jbefyre  him  in  ;    But  mw  the  righttoufncfs 
ef  Cotl  it  manifcfied,  even  the   ri^htempiefs   c/GaJ  which  ii 
hy  faith  in  Je/iis  Chriji.     1.  The    necellity  and  excellency 
<>f  faith  ;     the    righieoufntjs  of  God  in  unto  all,  end  upon   all 
that  helicx'e  :  Faith  is  the  band  of  union,  the  inflmmcnt   of 
our  jnnilication,  the  fpring  of  our  confolation  ;  Beiiit^  jujli- 
ficdbs  faith  ijue  have  peau   'm':iIi  God,   Roin.    v.  i.    Render 
we  then  unto  faith  the  ihinj^s  which  are  faith's,  as  well   as 
*nifo    Chrift  the   things  which  are  CliriiVs.       3.  That  in 
xeferrencc  t«>,   or  tn  rcfpcil  of  our  judilication  before  God, 
there  Is  n(j  uiiTcrcnce  anions;  believers,  verfe  22.  For  there  is 
ttodifferevce  ■,  tljat  is,  no   difference  as  to  the  way  of  judi- 
ca;i?>n,  between  Jew  and  (Jeuiile,  male  and  female,  bond 
£nd  free  ;  but' all,  ■wiihout   the  righteoufnefs  of  fail h   in 
Xlhrift,  imift  die,  and  be  dnmned  to  all  eternity.       There 
is  nov/  a  difference  amcngfl  belicvcvs,  with  refpecft  to  their 
degrees  of  fancf  ification,  anil  with  rcfpecl  to  tk^ir  nicafures 
pf  confolation,  and  will  be  hereafter,  with  rcfpecl  to  their 
degrees  of  glorificatioH.     Some  faints  have  more  grace  and 
con^fort   on  eanh,  and  fiiall  have    higher  degrees  of  glory 
in  heaven,  than  others  ;  but  she  juftification  of  ail  believers 
is^ alike.     There  is  the  fame   fin   to   ail,   not   for  mcafure 
and  degree,  but  in  rtfpeiS  of  guilt  and  obligation  to  punifii- 
nicii'.     There  is  the  fame  price  paid  by  way  of  faiisfa<Sion 
to-diyioe  jiillicc, -for,  all  ;     namely,  the   death   of  Chr-il: 
Tlie're  is  the  fiimc  righteoufnefs   imptited  to  all,   and   tlic 
•Spirit  of  holinefi  imparted  to  all,   and  the    fnme   mrinfixons 
of  glory  defi;7ned  for  all  ;    thus  there  is  no  difference.     And 
there  is  no  dilFerencc  amongfl  believers,  in  refpcfl  of  truth 
of  grace,  but  much   in   refpeft   of  ftrength   of  grace  ;  no 
difference  amongft  them  in  refpeft  of  God's  promifes,  but 
much  difference  with   refpciTt  to  their  performances  ;  no 
difFefrence  in  rcfpcel of Gixl's  covcnnnt,  but  much  difference 
•inrcfpecn;   of  Gvd's  counfcls,  as  a1fo   in    rcfpecl   of  Got! 's 
'difpcnfation?  ;  no  difference  inr<-fpe6t  ofGod's  scrcptation 
but  iDiich  in  rcfpeft  of  their  application  ;    no  iliffcrcnce  as 
.thev  are  aboliy,    in  rcfpecl  of   their  head,  but   much  dif- 
'fcrcnce  as  ihcv  arc  members  of  thst  head.     And  i'  there  be 
ro  difference  among  believers  (as  frch)   before  G';d,    why 
fhould  thcie  bcfo.mnch  'I-.Terer.t-e  amorisft  themfelvc^,   as 
-tl^rc  i?  f/flon  time's  her;-  in  this  ynld  1     You   are  all  dear, 
'  tvi'ily  idcar  V>  God  ;    v.  hv  ih-'iild  ycu  iKrf  be  fc,  my  to  ano- 
•'llit'/?  -'^hy  flifuhrnnJ  oht  chtirch  and  one  commmunion 
"lie?];!  ycii'ndw  ?"Erc'long',  perharps,- tjnc  prifan  may,  one 
•K;V(.a   rtiaU    'ccrtauify  hiMci  ybti  all.       For  there    is  no 

'■dUfimia.-' f'-'      ''"'•;•      J.-;...... 

1.  -^     '.  -  ■    y  \     .    ■ ,     • .  ■  J*  >.  .     .  . 

:  ,,•  2,{  Bcingjuilifiic^fiesiv  by  i)*."igracc, through  the 

jrdempuion  that  ii'in  |i:ru.SiCiujill;   25  VVlusin  God 
'  hath  f«  foFthi<^^«'a'pi-opitiatioii,  rbioiigh  taith  in 


his  blood,  to  declare  his  righteoufnefs  for  the  remif- 
fion  of  fins  that  arc  paft,  through  the  forbearance 
of  God:  26  To  declare,  Jfoy,  at  this  time,  his 
ris^hteoufners  :  that  he  might  be  juft,  and  the  jnfU- 
£cr  of  him  which  bclievethin  Jefus. 

Kite  here,   i.  A  glorious  privilege  vonchfafcd  to  believers 
•which  the  fcripturcs  cAXjii/lipcaticii,  whercbv  they  are  ju- 
dicially acquittd  and  difcharged   from  the  guilt  and  punifii- 
ment  of  all  their  fins,  and  accounted  righteous  before  God. 
2.  The  cfTicient  .caufc  of  our  juftificafion.      Ii  is  da   thai 
pififies  ;  Who  caai  forgive  the  crime,  but  the  perfon  a^ainft 
whom  we  have  done  the  wrong?     3.  The  moving   or  im- 
pulfive  caufc,  namely,  the  free  grace  of  God  :    Being  j uni- 
fied freely  liy  his  grace.     4.  1  lie   ineritoiious  caufc,  the 
biood-lhedding  and    death  of  Chrifl ;    through  the   rednr,p- 
iicn  that  is  in  Jcfus  ChriJl.     5.  Tlie  final  caufc  ;  to  declare 
his  righteoufiiej),  not  his  clemency  and  mercy  only,   but   his 
jiidice  and   righteoufnefs,  cfpecially  that   attribute  ■\vhich 
difpofes  and   inclines  him  to  punifli   fin  tend  finncrs.     6. 
The  inftrumental  caufe  of  jultification,  faith,   IP'hcm  God 
hath  Jet  forth  ti  le  a  pr'jpitiaticrj,   through  faith  ':n  his  hlocet, 
.&c.   Some  of  the  pspifts,  cfpcciall  C-y'^/^n,  and   a    Lapide, 
do  call  fiiith  caufa  applicans  in  our  jultificatioii  :   Verily,  an 
unapplied  Chrlltjultifics  none,  faves  none.     Learn  xhcncz^ 
"*.  That  in  order  to  a  finner's  being  faved,    he  mufl  be  juf- 
tified,  that  is,  difcharged  of,  abfolvcd  from,  the  guilt   of  all  - 
fin,  upon  the  account  of  a  complete  fatisfaiRion   given  to 
divine  juflice  for  fin.     2.  That   not  all   and   every  finncr, 
but  only  repenting  and  believing    Cnners  are   juftified   by 
Gcd.     3.  That  when  the  Lord  jiillifies  a  .believing  finncr, 
he  doth    it  freely  ;  being  jvjiifed  Jrecly  by  his  grace.     It   is 
an    afl.  of  inere  grace  ;  there  is  m-ihing  in  the  creature  can 
merit  or  dcferve  it  :    th^  it  «ci:!<:  be  debt   and  not    grace. 
4.  Th.-it  God's  free  grace  andChrift's  full  fatisfaflirn  were 
confiilent,  and    b');li  concurring  in  the  believer's  jut^ifica- 
tion   we  arc  juflihc'd    frctlv  by  Gid's   grace;  yet,  throjigh 
the  redLmp;ii>n  tlii.it  is  in  Chrilt  Jefus  ;     Him  hath  Cod  Jet 
forth  lobe  a  propitiation.     The   word  prop!  I 'at  ion  \s  ^n    allu- 
fion  totlie  mtrcy-fcnt,  which  covered  the  ark  •wherein  the 
la-ivwas;  this   typihed  Chriil,  vslio    tuUy  covers  our  fins, 
the   tranfgriflions of  the  law,  out  of  God's  fight.      "Whfcn 
thereforc'ihf  ;;poflle  faith  that  Godhathfet  forth'Chrift    to 
be  a  mercy-feat  to  us,  thnugh  faith  in  his  Ihsd  ;   wc    ha^e 
rea<"(.n  to  bcli'.ve  the  blood  it  Chrift,  as  our   fin-offerins, 
doth  make  an  afoncinent  for  us,  and.  renders Gtd  .propi- 
tious to  us.     5.  -Diat  Almighty  Kjod,    inthe  juirific.ntion 
of  .1  believing    finner,  is -.not  orlv  gracious  and   nitrtitul, 
biitjud  and  ri'hteous,    in  the  muft   exalted  degree:     To 
declare   his   righteoufnefs  fir  the    reviiffton   cf  fin.       "Where 
note,  That  the  delign  and    end  of  Gtxl  in  c\  ;olng  faia<- 
faciion  from  Chiill,  w as  to  declare  his  rightcci.fnefs  in  the 
rcmiffion  of  fin;   but  the  apoftle  wotild   have  us  take  notice 
that  our  j unification   is  aji  ad  of  jullicc  as  well  as  mercy, 
and  that  GoJ,  as  he  isa  juft  Ga.l,  cann-«  condemn  the  be- 
liever, fincc   Clirill   hasfaiisricJ  for  his   iins.     O   bleffed 
be  Gixl !  that  pardciiof  fin  is  buiir  upon  thatrery  altribi«tc, 
the  iiiftivc  of  G'>d,  whi^h  is  fo  aiFrighiin.;  'and  dreadhil    to 
the  ()ff';n<iiii:Jiinncr.  Thisat:ributc. which  fecmtd  tu  Oe  the 
m-oift  bar  a^<iin(t  rerailhon,  is  aow  Jjecoojc  jJis  Vfiry  ground 
"^  aid 


Chap.  iv. 


ROMANS. 


and  reafon  why  God  remits.     Hence  faith  St.  John,  God 
it  faithful  and  jup   to  forgive  us  our  fins  .•  Faithful  with 
relpedt  to  his  oah  ])n)rnire,  and  jud  with  refpecl   to   his 
Son's  fatisfachu^n.      Wii.i  then   can   lay  any    tiling  to  the 
chirge  of  Gotr»  elect,  whL-nju(tice  iifclfduih  juflify  them  > 
Bi-holdhere  the  fwee:  h.irniouy  of  the  divine  attributes  in 
jullifying  and  pardoning  the  belitver  !  Oneattiibnre  is  not 
robbed  lo  pay  anotlier  ;  neither  is  one  atiributeraifed  upon 
the  ruin  of  another ;  but  juftice  and  mercy  both  triumph. 
And  well  might  the  jnltite  of  God  triumph,  for  never  was 
it  thu:  honoured  before,  to  have  fuch  a  ptrfon  as  the  Son 
of  God  ifand  at  itb  bar,  and  fuch  a  fum  as  his  Son's  blood 
paid  down   at  once,    byway    of  fdti-fdction,  to  its  due  de- 
mands.    O  jrloriou5  and  all    «ii"e   contrivance  !   whereby 
God    made   fofficient  provifion   for  the   reparation   of  his 
honour,  tor  the    vindication   of  his  holinefs,  and  for  the 
nianifeftation  of  his  truth   and  fjithfulnefs,    and  for    the 
prefeni  conl'olation,  and  eternal  fa!»ation  of  all  repenting 
and  believing  linners,  to  the  end  of  the  world. 


553 


27  Where  i»boafting  then  ?  It  is  excluded.     By 
what  law  ?  of  works  ?  Nay  :  but  by  the  law  of  faith. 

Theapofltles  having  laid  down  in  thcforejToing  verfes.the 
nature  of  juftification.exaiftiy  in  the  leveral  and  refpeiftive 
caufes  of  it,  declares  in  :his  verfe,  what  is  the  confequent 
of  this  doctrine,  namely,  the  excluding  of  all  felf-confidence 
and  in  boafting  ourfelves,  or  in  any  work  done  by  our- 
felves  :  Where  is  hoii/iing  then  f  Learn  ihence,  That  man 
is  naturally  a  very  proud  creature,  prone  to  boalt  of,  and 
glory  in,  any  excellency,  eitherrcd!  or  luppofed,  belonging 
to  himfelf.  2.  1  hat  God  has  taken  care  to  give  a  check 
to  thi-i  infolent  pride  of  man,  and  to  cut  olK  all  occadon 
of  boafting  from  him,  1  Cor.  i.  29.  That  no  flejh  Jhould 
glory  in  his  fight.  Whilft  God  intended  to  give  man  glo- 
ly,  he  toi>k  j  courfc:  to  cut  off  ail  glorifying  from  man. 
3.  That  the  courle  which  the  wifdotn  of  God  has  taken 
to  hide  pride  from  man's  eyes,  and  to  cut  off  all  occafion 
of  boaffing  from  him,  is  by  denying  him  jullification  by 
his  oivn  word' ;  and  ordaining  that  the  meritorious  caz/y^ 
of  jollification  (liould  nt.i  lie  in  himfelf,  but  In  another. 
Grace  mull  h.ive  all  the  glory;  not  the  law  of  work^,  but 
the  law  of  faith  juftifieth  and  faveth  ail  believers. 

28  Therefore  we  conclude,  that  a  man  is  juftificd 
by  faith  without  the  deeds  of  the  law.  29  Is  lie  the 
God  of  the  Jews  only  ?  u  fu  not  alfo  of  the  Gen- 
tiles ?  Yes,  of  the  Gentiles  alfo:  30  Seeing  zi  is 
one  God  which  fliall  juftify  the  circumcifion  by 
faith,  anduncircumcifion  through  faith. 

Note  here,  The  conclufion  drawn  by  the  apoflle,  from  all 

tl^a.  he  had  been  difcourling  of,  in  the  foregoing  chapters  : 

namely,  that  God's  way  of  jnltification  of  a  guiltv  finneris 

not  hy  works  done  by  him.  but  by  faith  in  the  Mediator 

^vho  hash  latisficd  iht:  jnftice  of   God  by  him  :    Therefore 

'Jte  condudr-,  that  a  man  is  juflifitd  by  faith  without  th~  dcds 

\,    -"f  the  lavj.     Learn    thence      1  hat  juftificatinn   from  onr 

part  fins  IS  by  faith  alone,  without  rcfptcl  to  any  w  rk^  of 

ours,  done  either  before  or  fince  converfion.    2.    Ho*   tiie 

apoQle  doth  extend  his  propolition  univerfally  to  all  forts 


of  perfons,  Jews  and  Gentile?;  that  U,  the  whole  race  of 
mankind  ;   aifirming  that  God  will  jnftify  circumcifed   be- 
lievers, and  uncircumcifed  believers,  one  and  the  fame  way, 
even  by  the  way  of  grace  and  faith,  vcr.  •50.   //  //  one  God 
'Mhich  jujiifieth,  &c.  Where  note.   The  argument  is  drawn 
from  the  unity  or  onenefs  of  God,  which  is  not  to  be  un- 
derftood  fo  much  of  the  unity  of  his  cflence  and  nature    as 
of  his  will  and  pleafure  ;  yet  as  God  is   one  and  the  fame 
unchangeable  God  in  his  nature,  fo  is  he  as  immutable  in 
his  will  and  p'lrpofe.      Having  therefore  determined   and 
declared  /;//  w^y  of  juftifying  all  finners  to  be  one  and  the 
fiine  to  all  nations,   both  Jew  and  Gentile,  even  by    faith 
slone  in  his  Son  Chrift  Jefus  ;  no  other   way  is  to   be  ex- 
pected from  that  God  who  is   unchangable  in  his  purpofe. 
Learn  thence,  That  God's  ways  and  method  of  juflifying 
all  finners,  both  Jews  and  Gentiles,    great  and  fmall,    is, 
and  ever  will  be  the  fame  namely,  by  faith  alone,  without 
works.     What  falfe  notions  foever  men  may  entertain   in 
their  minds  about  it,  and    when  the  pride  of  men  has  ar- 
raigned the  wifdom  of  God  never  fo  much,    the  apoftle's 
conclufion   wiU  remain   like    a  rock   unftiaken,    ver.    28. 
Therefore  vie  conclude,  that  a  man. 

3 1  Do  we  then  make  void  the  law  through  faith  ? 
God  forbid:  yea,  we  eftablifti  the  law. 

hicte  here.  The  wife  and  holy  caution  which  our  apoftle 
ufcs  to  take  away  the  calumny  and  reproach  caft  upon  him 
by  the  adyerfaries  of  the  dodfrine   of  free  juftification  by 
faith  ;  as   if  this  would  render  the  law  of   God  void  and 
altogether  ufelefs  :  Do  ive  then  make  void  the  la-j)  rf  God .• 
As  if  he  had  faid,  «'  There  may  be  thofe  that  will  (ay  fo 
but  untruly,  for  weeaablifli  the  law  ;  becaufe  we  acknow- 
ledge, that  without  exacT:  obedience  and  conformity  to  the 
law,  both  in  our    natures   and  in  our    lives,  as  a   rule  of 
living,    there  can  be  no  falvation."    Learn  hence.   That 
the  doctrine  of  juftificition  by  faith  alone,  doth  not  over- 
throw, but  eftablifl)  the  law.      Here  n-te,   That  it  is    the 
moral,  n»t  ceremonial    law,  which   the  apoflic  fpeaks  of. 
The  ceremonial  law  is  utterly  abolilhed  by  the  gnfpel,  but 
the  moral  law  \%  not  aboliflied,  but  eftabl.flied  by  theVof- 
pel  ;    or  if  aholifhed,  it  is  only  as  covenant,  not  as  a  rule. 
Chrift  has  relaxed  the  law  in  point  of  danger,  but  pot  iii 
point  of  duty  ;  for  the  law  is  holy,  and  jult,  and  good  and 
IS  not  difannuled,   but  eftabli/hed  by  the  gofpel  :  Bvc.iufe 
by  liie  gofpel  we  obtain  grace,  in  fome  me.Ture,  to  fulfil 
the  law,  and  yield  a  fincere  obedience  to  it  ;    which     for 
the  fake    of  Chrift's  perfeft  and    fpotlefi  obedience,   fhall 
find  a  eraciiius  acceptance  with  God.     Therefore,  with  the 
highrft  elevation  of  foul  let  us  bleA  God  for  Jefus  Chiift  • 
and  for  thegofpel  revelation,  which  has  fo  fully  difcovered' 
and  clearly  revealed  to  us  the  only  way  of  jullification  bv 
laith  io  the   Son  of  God,  who  hath  loved    us,   and  waflied 
us  from  our  fins  in  his  own  blood.   To  whom  be  glory  and 
dominion  for  ever  and  ever.      Amen. 


C  H  A 


r.    IV. 


In  the  doff  of  the  foregoing  chapter,  our  cpcjlk  hud  domi 
apjuive  condiijwn,  tliat  a  man  is  jultified  by  faith 
without  ttae  work  of  the  law.  In  this  he  undertakes 
4  ^  io 


554> 


ROMANS. 


Chap.  iv. 


to  cojifirm  the  indho/tluzt  conclu/ion,  by  injlancing  the 
patriarch  Abraham,  Jrcnn  zuhofe  jupjication  by  Jaith, 
the  apojlle  infers  the  ju/tification  of  all  believers  with 
him. 

WHAT  (hall  we  then  fay  that  Abraham  our 
father,  as  pertaining  to  the  Qe(h  hath  found? 
2  For  if  Abraham  were  juflified  by  works,  he  hath 
whereof  to  glory,    but  not  before  God. 

As  if  the  apoftle  had  (aid,  "  What  fliall  we  fay  ?    Shall 
any  one  affirm,   Abraham  our   father  found  or   obtained 
righteoufnefsby,  or  according  to  the  flelh  ?   that  is,  being 
circumcifed  in   the  fledi,  or  by  any  work  of  nghteoufnefs 
which   he  had  done  ?     Surely  no  :    For  if  Abraham  were 
juflified  by  circumcifion,    or  any  other  works  of  his  own, 
he  hath  whereof  to   glory  .•   that    is,  ground  of  boaft-ng 
in  thefe  works  by  which   he  was  thus  juftified.     But  ma- 
nifeft  it   is,  that  he  had   not  whereof  to  boaft  and  glory 
before  God ;  therefore  he  was  not  juftified  by  circumcifion 
nor   any   works   of   his  own."     Learn    hence.    That   no 
righteoufnefs  of  our  own,  no  ferviccs  we  can  perform,  are 
fufficient  to  procure  our  juftification  in  the  fight  of  God  : 
For  if  we  are  juftified  by  our  works,  it  muft  be  by  works 
either  before  faiih,  or  after  faiih.     Not  before  faith  ;  for 
the   corruption  of  nature,  and  man's  impotent   condition 
thereby,  will  give  check  to  any  fuch  thought.    Surely,  iin- 
righteoufnefs  cannot   make  us   righteous,  no   more   than 
impurity  can  m.ake   us  clean.      Nor    do  works  after  faith, 
iu(tify  ;  for  then  a  believer  is  not  juftified  npon  his  believ- 
ing,  but  by  his  works  after  his  believing;  and  faith  is  not 
the  juftifymg  grace,  but  only  a  preparation  to  thofe  works 
which  jnftify;   which  is  contrary  to  the  whole  ftrain  of  the 
apoftle  throughout  the  epiftle,  who  afcribes juftification  to 
faith  in  the  blood  of  Chrill  without    worka.      In  Ihort,  no 
righteoufnefsofman  isperfea?  therefore  no  righteoufnefs 
of  man  can  be  juftifying  :      There  is  nothing  thai  a  man 
doth,  but  it  is  defeftive,   and  confequently,   has  matter  of 
cundemnation  in   it  :     Now,    that    ■<hich  is  condemning 
cannot  be  juUifying  ;   that  which  falls  fhort  of  the  holinels 
of  the  law,  can  never  free  us  from  the  condemnatory  fen- 
tence  and  curfe  of  the  law.     Now,    all  works  after  faith 
fall  (hort  of  that  perfection  which  the  law   requireth.     2. 
That  the  delign  of  God  was  to  juflify  us  in  iuch  a  way  as 
to  (trip  us  of  our  own.     Not  o)  -ioorks  UJi  any  men  pould 
koafl,  fays  the  apoftle  often.     We  are  juftified  by  faiih,  to 
exclude  boafting,   which  would  not  have  been  excluded  by 
the  law  of  works. 

3  p'orwhat  faith  the  fcripture?  Abraham  believed 
God,  and  it  was  counted  unto  him  for  righteoufnefs. 
4  Now  to  him  that  worketh  is  the  reward  not  reck- 
oned of  grace,  but  of  debt.  5  But  to  him  that 
worketh  not,  but  believeth  on  him  that  jullifieih  the 
ungodly,  his  faith  is  counted  for  righteoulnels. 

^A/frvchere,  i.  The  account  which  the  firipturc  gives 
of  Abraham's  jiiltificilion  ;  it  was  by  faith  alone  ;  He  he- 
llvetiGid,  and  it  was  counted  to  him  f  rrlehteoufnefs.-  1  hat 
is,  hf  firmly  believed  the  promife  of  God,  that  he  would 
give  him  a  fen  i:>  whom  all  the  families  of  thf  earth  QiouU 


be  bleffed.  And  by  means  of  this  faith,  he  wat  reckoned 
orefteemed  righteous  before  God,  and  not  by  means  of  his 
works.  2.  Theapoftle'iarguinent,  to  prove  that  Abrahira 
was  juftified  by  faith,  and  not  by  woiks  ;  had  he  works  of 
perfeft  holinefs,  then  in  ftrict  juftice  a  reward  might  have 
been  expefted  by  him  as  a  due  debt,  and  not  given  him  in 
a  way  of  grace  and  favor.  For  to  him  that  -jjirkcth,  th.Tt 
is,  with  a  delign  and  intent  to  obtain  Juftification  by  his 
works,  is  the  rewnrd  reckoned  not  of  grace,  but  nf  debt  ;  he 
havingperfoimed  all  that  was  required,  in  order  to  his  be- 
ing righteous  before  God.  But  to  him  that  worketh  not  ; 
that  is,  worketl;  not  to  the  intent  and  end  forementioned  ; 
viz,  to  procure  juftification  by  working,  but  Ictks  that  in  a 
way  of  believing;  his  fjilh  is  counted  for  rightecu/heff. 
To  him  that  worketh  not,  but  beliiveth.  Sic.  Wemuftnotun- 
derrtand  it  abf'olutely  ;  for  he  that  believeth,  worketh  : 
Vtoi  J't  cundiim  quid,  after  a  fort,  he  isfjid  not  lo  work;  fee- 
caul'e  he  worketh  not  with  a  delign  to  ftand  rightewus  before 
God  by  his  w  orks.  Again,  by  him  that  worketh  not,  we  are 
not  to  underftand  an  idle,  lazy  believer,  Uj^t  f^l^es  no  care 


,  ^nt  ta 
ffith  is 


of  the  duties  of  obedience,  no,  an  idle  fTith  is  an  ineffec- 
tual faith,  and  can  never  be  a  laving  faith  :  liut  the  mean- 
ing  is,  be  worketh  not  in  a  law-fenfe,  to  the  ends  and  in- 
tei^tions  of  the  firft  covenant,  to  make  up  a  righteoufnefg 
to  cover  himfelf  by  his  own  working  :  Being  convinced  of 
his  utter  inability  to  work  out  his  own  righteoufnefs  by  the 
law,  and  feeing  all  his  endeavours  to  obey  the  law,  fall 
fliori  of  righteoulnels  ;  he  is  therefore  (aid  in  a  law  fenfe 
not  to  work,  becaufe  he  doth  not  woik  fo  as  to  anfwer  the 
purpofe  and  end  of  the  law,  which  accepts  of  nothing  Ihort 
of  perfetT;  and  complete  obedience.  And  whereasit  is  here 
laid,  That  Cad  jujtifieth  the  ungodly  ;  the  meaning  is,  fuch 
as  have  been  ungodly,  not  Iuch  as  continue  fo.  The 
apoftle  defcribes  the  temper  and  frame  of  their  hearts  and 
lives  beforejuftificaiion,  and  not  alter  it ;  as  it  found  them, 
not  as  it  leaves  them.  True,  God  juftifies  the  ungodly, 
yet  fuch  as  continue  ungodly  are  not  juftified  by  him  :  We 
mull  bring  credentials  from  or  laiidhfication,  to  bear  wic- 
nefs  to  the  truth  of  our  juftification. 

5  Even  as  David  alfo  defcribeth  the  blelTednefs 
of  the  man  unto  whom  God  imputeth  righteoufnefs 
without  works.  7  Saying,  Blelled  are  they  whofe 
iniquities  are  forgiven,  and  whole  fins  are  covered. 
8  Blelled  is  the  man  to  whom  the  Lord  will  not 
impute  fin. 

Ohjeive  here.  That  to  the  example  of  Abraham,  the 
apoftle  fubjoins  ihe  teftimony  ot David,  Pl'al.  xxxii.  who 
defcribes  the  blededntls  of  that  man  to  whom  (>od  im- 
puteth righteoufnefs,  to  wit,  the  righteouhitls  of  the  Me- 
diator, without  anv  works  brought  before  God  to  be  jufti- 
fied by,  faying,  Bl'jjcd  is  the  man  lubofe  trarfgrej/ion  u  fr- 
given,  '.uhofe  Jin  is  covered,  and  iniquity  not  iniputed.  Mn, 
in  refpect  of  the  offence,  i>  reunited;  in  relptct  of  the  hi  h 
or  turpitude  of  it,  iscovercd  ;  in  relptct  ol  ihcpunilliment, 
not  imputed.  This  he..p  of  words,  lerves  only  to  aniplily 
and  let  forth  the  abund..nt  grace  (-1  God  in  the  ad  oi  ^.ar-, 
doning  fill.  Learn  hence,  I  That  to  pjrdon  lin,  is  Uod  s 
prerog.iiive  ;  he  forgiveih  iniquity  and  covereth  tranlgref- 
fion.   2.  That  pardoning  ot  fin  i>  a  covering  ofhn;  not  (uch  a 

covering 


Chap.  iv. 


R    O     M     A     N     S. 


SS'^i 


covering  of  fin,  as  tliat  God  cannot  fee  it  in  a  juftified  per- 
foM,  to  challife  him  tor  it  :  but  fo  covered,  as  not  to  piinilh 
him  with  wrath  and  condemn ition  for  it.  3.  That  God's 
ac>  in  pardonin,'  and  covering  fin,  is  extcnfivc  and  perfccl, 
full  and  final:  Iniqniiy,  tranfgrclli'm,  and  lin,  is  forgiven, 
CovetL-d,  and  not  imputed.  4.  That  tranfcendant  is  the 
bltfTedncfs  of  thofe  whofc  iniquity  is  pardoned,  and  their 
tranf^redions  covered.  BUpd,ieJs,  faith  the  original, 
belong  to  ihc  man  whofc  iniquity  is  forgiven,  and  whofe 
fin  i<;  C'lrpfcd,  and  to  whom  the  Lord  will  not  impute 
tranfgreflion. 

9  Cmielh  his  blcfTodnefs  then  upon  the  ciicum- 
cifion  onlv.  or  upon  the  unriicumciGon  alfo  ?  For 
we  lay  that  faith  was  reckoned  to  Abraham  for 
rightcoulners.  10  How  was  it  then  reckoned  ?  when 
he  was  in  circumcifion,  or  in  uncircutncifion  ?  Not 
in  circuincilion,  but  in  uncircumcifion. 

Here  the  apfftlc  moves  the  quefticn,  namely,  Whether 
the  forcmentioncd  blcdldncfs  of  pardon  of  fm,  and  juliifi- 
cation  bv  faith,  bt-lonos  to  the  circumcifed  Jews  only,  or  to 
the  uncircumcifed  Gentiles  alfo?  which  argument  carries 
with  it  the  force  of  a  llrong  aflirmaiion,  that  feeing  faith 
was  imputed  to  Abraham  for  righteoufnefs,  many  years  be- 
fore he  was  circumcifed  ;  therefore  the  uncircumcifed  Gen- 
tiles, as  well  as  the  circumcifed  Jews,  fliall  by  faith  be  m.ide 
partakers  of  the  fame  blelll-dnefs,  unto  whith  Abraham 
was  iniitled  before  he  was  circumcifed.  Learn  hence.  That 
God  has  appointed  one  and  the  fame  way  and  method  for 
the  ju(Hficati<)n  and  fulvation  of  all  perfons,  circumcifed 
and  uncircumcifed,  Jew  and  Gentile,  honourable  and  ig- 
noble ;  namely,  juflification  by  faith  in  th«  blood  of  his 
Son,  wiihoiit'which  no  church  privileges  or  fpiritual  pre-  ' 
ro£atives  whatfoever,  will  intitlc  them  to  real  blelfcdnefs. 
Abraham  believed  unto  ris^hteotifnefs  before  he  was  cir- 
cumcifed ;  therefore,  the  Gentiles  by  faith  fhall  be  recoun- 
ted righteous,  though  they  never  be  circumcilcd. 

11  And  he  received  the  fign  of  circumcifion,  a 
feal  of  the  sightcoufnefs  of  the  faith  which  h  had  yet 
being  uncircumcifed  :  that  he  might  be  the  father  of 
all  them  that  believe,  though  they  be  not  circumci- 
fed, that  righteoufnefs  might  be  imputed  unto 
them  alfo;  12  And  the  father  of  circumcifion  to 
them  who  are  not  of  the  circumcifion  only,  but 
alfo  walk  in  the  ftcps  of  that  faith  of  our  father 
Abraham  which  lie  had  hc'ingyet  uncircumcifed. 

Here  the  apoflle  declares  the  reafon  why,  and  the  end 
for  which,  Abraham  was  circuimcifed,  feeing  he  was  jufti- 
fied by  faith  in  the  promifed  Melliah,  long  before  circum- 
ciiliin.  He  tells  us,  that  Abraham  received  circumcifion, 
lis  a  fi^ri  antlfeal  rf  ihe  covenmt  made  with  him,  and  to  his 
feed.  Gen.  xvii.  and  as  an  obligation  that  the  righteoufnefs 
of  faith  was  the  true  way  for  a  linner  to  become  righteous  ; 
•which  righteoufnefs  Abraham  had  obtained  whilft  he  was 
vincircumcifed,  that  fo  he  might  be  the  father  in  a  fpiritual 
fcnfe  of  ail  believers,  both  Jews  and  Gentiles,  who  imitated 
him  in  his  faiih,and  in  the  holinefs  and  obedience  of  his 
life.  A'i/i- here,    i.  The  pcrfon  inltituting  the  facraaicnt  of 


circumcifion  :  God,  and  not  Abraham  :  He  rectivid  ctrcum- 
cijhn  :  thai  is,  by  the  appointment  of  Go<i  he  was  cir- 
cumcifed. Sacraments  mull  be  of  divine  infliiution,  not 
of  human  invention.  The  church  can  m.nkc  no  facra- 
ments  ;  her  duty  is,  with  care  and  caution  to  adminifler 
them.  There  is  a  fourfold  word  rcquifile  to  a  facrament. 
A  word  ot  inf^itution  ;  a  word  of  command  ;  a  word  of 
promife  ;  a  word  of  blcfling.  The  elements  are  cyphers: 
It  is  the  inflitution  makes  them  figures.  Divine  inffitution 
is  as  nccelfary  to  a  facrament,  as  the  royal  infcription  is  to 
current  money.  2.  The  nature  of  facraments  in  general, 
and  of  circumcifion  in  particular.  They  areiignsand  teals; 
He  received  the  fign  of  circumcifion  ;  a  fenl  of  the  right eouf- 
nejs  ly  faith.  The  circumcifion,  I.  Was  a  fign  and  token 
of  the  covenant  which  God  made  with  Abraham  and  the 
Jews.  It  vyas  a  commemorative  fign  of  Go<1's  covenant 
with  Abraham  :  A  reprefentative  fign  of  Abraham's  faith 
and  obedience  towards  God:  A  demonftrativc  fign  of  ori- 
ginal (in,  and  the  depravity  ot  human  nature  :  A  difcri- 
minating  and  diffinguiniing  fign  of  the  true  church  and 
people  of  God  from  all  the  refl  of  the  world  :  An  intimat- 
ing fign,  by  which  all  ffrangers,  that  were  received  into  the 
Commonwealth  of  Ifrael,  were  admitted  fnto  the  Jewifli 
church  :  And  laffly.  It  was  a  prefigurativc  fign  of  baptifm, 
which,  in  the  Chriflian  church,  was  tofucceed  in  the  loom 
of  circumcifion.  2.  Circumcifion  was  not  a  fign  ordy,  but 
a  feal  alfo  ;  a  jcal  of  the  righteoufnefs  by  faith  \  it  was  a 
feal,  both  on  God's  part,  and  on  Abraham's  alfo.  A  feal 
on  God's  part,  to  confirm  all  the  promifes  made  to  Abra- 
ham and  his  feed.  3.  A  feal  on  his  and  their  parts,  to  bind 
them  to  renounce  the  fcrvice  of  all  other  gods,  and  to  oblige 
them  to  the  obfervation  of  the  whole  law.  Note,  Ijflly, 
The  character  and  dcfcription  here  given  of  true  believers  : 
they  are  fuch  as  walk  in  the  fleps  of  faithful  Abraham.  They 
have  not  only  Abraham  to  their  father,  but  they  walk  in 
the  footficps  of  their  fathers  faith.  As  Abraham  readily 
obeyed  the  call  of  God,  fo  do  they  :  As  Abraham  left  his 
idolatrous  country  and  kindred,  and  though  he  had  oppor- 
tunity of  returning,  yet  never  returned  more;  fo  do  the 
faithful  fons  and  daughters  of  Abraham  leave  all  known 
fins,  and  no  temptation  can  prevail  with  them  to  return  to 
the  delightful  pra£licc  of  them.  Did  Abraham  break 
through  al!  impediments,  difficulties,  and  difcouragements 
whatfoever  r  So  do  and  will  all  thofe  that  tread  in  the  taiih  of 
their  Father  Abraham,  furmount  all  diliicultics,  bid  defiance 
to  all  dangers  that  they  may  yield  a  chearful  and  perfcrving 
obedience  to  the  commands  of  the  God  of  Abraham  :  Few 
of  the  children  of  Abraham's  flcfii,  but  all  thf  children  of 
his  faith,  do  thus  walk  in  the  fleps  of  their  renowned  father. 

1 3  For  the  piomife  that  he  (hould  be  the  heir  of  the 
world  was  not  to  Abraham,  or  to  his  feed.  throu>'h 
the  law,  but  through  the  righteoufnefs  of  faith. 

That  is,  the  great  promife  which  God  made  to  Abraham, 
and  his  feed,  that  they  fhoiild  pofiefs  that  rich  and  pleafant 
part  of  the  world,  the  land  of  Canaan,  under  which  alfo 
heaven  iifcit  was  typically  promifed  and  comprehended,  was 
not  made  upon  condition  of  the  r  performing  perfcdl  obe- 
dience to  the  law,  bur  they  were  to  obtr.in  ii  by  faith  ;  that 
is,  by  triiRingto,  and  depending  upon  the  gracious  promife 
of  a  faithful  God.     ISolc  here,  The  argument  couched  for 

4  A  2  juftificatioii 


556 


ROMANS. 


Chap,  iv. 


jiiftifieation  by  faith  without  works,  which  is  the  apoftle's 
grand  ("cope,  defign  and  drift  ;  it  runs  thus  :  <«  If  the  pro- 
niife  made  to  the  father  of  the  faithful  was  accomplilhcd, 
not  by  KjtjI  obedience,  but  by  the  rightPoufnef*  of  faith  ; 
then  it  follows,  that  all  his  children  are  jull'fied  by  faith, 
at  Abraham  their  father  was.  But  the  promife  of  the 
earthly  inheritance,  and  under  it,  of  (he  heavenly  one,  was 
accoiiiplilhed  noi  by  the  law.  but  by  the  righteoufiien  of 
Abriham's  faith  :  rherefore.  juftification  is  not  to  he  ex- 
pefttd  by  the  work?  of  the  law,  but  by  faiih  alone." 

14  For  if  they  which  are  of  the  law  ic  heirs,  faith 
is  made  void,  and  the  proinile  made  of  none  efFetl. 

That  is,  Jf  they  which  feek  to  be  jollified  iiy  the  works 
of  the  law  be  heirs  of  this  promifed  inheritance  ;  then  ftiith 
that  is,  the  way  of  jullificaiion  by  faith,  prefcribed  by  God, 
is  to  no  purpofe  ;  for  to  what  end  fhould  we  by  faith  feck 
nghteoufnefs  in  another,  if  by  our  legal  obedience  we  can 
find  it  in  ourfelves?  Here  then  lies  couched  another  argu- 
ment, to  confiini  the  apoftle's  doftrine  of  juftification  by 
faith  :  Thus,  that  only  juitfies,  unto  which  a  gracious 
promife  of  juftification  is  made  ;  but  no  fuch  promife  is 
made  to  any  man  for  his  weak  and  miperfeift  keepiug  of 
the  law,  but  for  his  believing  there  is  ;  therefore,  by  the 
law  there  can  be  no  juftification,  but  by  faith  only. 

15  Becaufc  the  law  worketh  wrath.  For  where 
no  law  IS,  i/iere  is  no  tranfgreOion. 

Here  the  apoftle  fuggefts  another  reafon,  why  no  juftifi- 
cation can  be  espefted  by  the  law,  becaufe  it  condemns, 
rather  than  juftifies.  The  /aw  worketh  wrath  .-  That  is,  it 
difcovers  the  wrath  of  God  due  to  our  tranfgrelTion,  and 
then  pronounces  conden)n3tion  upon  »he  tranfgrelTor  -./or 
'lUere  there  no  lazu,  either  natural  or  revealed,  tbtre  w,ulil 
be  no  tranfgrcffion,  and  confequenily  no  condemnation. 
Here  note,  i.  The  ufe  of  the  law  ;  it  difcovers  fm,  it  con- 
vinces of  fin,  it  condemns  for  fin,  it  denounces  the  wrath 
of  God  due  unto  fin.  And  2.  The  apoftles  argumt  nt  for 
the  life  of  the  Kiw  ;  he  infers  an  utter  impoflihility  of  being 
jdftified  by  the  law.  That  which  condemn,  cannotjuftify  ; 
but  the  law  of  God  condemns  the  finner  for  his  ti-anfgref- 
fion  ;  therefore,  it  can  never  be  the  inftrumeni  and  means 
of  his  juftification. 

16  Therefore  it  is  of  f,\ith.  that  it  mighi  be  by 
grace ;  to  the  end  of  the  promife  might  be  lure  to  all 
the  feed,  not  to  that  only  which  is  of  the  law,  but 
to  that  alfo  which  is  of  the  faith  of  Abraham,  who 
is  the  father  of  us  all. 

The  apoftle  here  afligns  a  double  caufc,  why  the  wifdom 
of  G0.I  had  appointed  juftification  and  falvaiion  to  be  ob- 
tained by  the  way  of  faith  :  namely,  2.  1  hat  it  might  be 
of  free  andundeftrvcd  grace  and  favour  ;  for  to  be  juHifiid 
by  faith,  and  by  gr.icp,  are  all  one  «iih  tlio  apoftle.  And 
2.  That  the  promife  might  he  Jure  unto  all  thejeed  :  That  is, 
that  Cod's  promife  might  ftand  firiti  and  fure  to  ail  the 
believing  fc:-ed  of  Abraham,  not  only  to  ail  the  children  of 
the  flcfli,  to  whom  the  law  was  given,  but  to  all  the  chil- 
dren of  his  faith,  even  Geniiies  as  well  as  Jews  :•  he  btinr 

•*  *  if) 


the  father  of  all  that  believe,  whether  Jews  or  Gentiles. 
Liarn  hence,  Ihat  if  our  juftification  and  lalvjiim,  did 
depend  upon  our  performing  perfeft  obedience  to  the  law, 
it  would  never  be  furr,  but  always  uncertain,  btcaole  of 
our  inipotency  and  weaki.efs  to  keep  and  r,bferve  it.  1  ke 
api)ftie,  chap.  viii.  3.  telKus,  That  thel  wis  weakthrough 
the  flelli  •,  though  the  tru  h  is,  the  law  is  not  we<,k  to  us, 
but  we  are  wtak  to  that  ;  the  law  has  the  f..me  auihoriiy 
for  commanding  that  ii  ever  hiid,  bui  we  have  no:  tlufan.e 
ability  for  obey.ng  It  is  our  wickediufs  that  is  the  fole 
c.iiile  of  the  la  A 'i  weaknefs  :  Had  every  nun  the  fame  in- 
tegrity, the  l.iw  would  h.)ve  the  fame  ability  that  ever  ic 
had,  both  to  juftify  and  to  fjve  us. 

17  (As  it  is  written,  I  have  made  thee  a  father  of 
many  nations)  bi.-forc  him  whom  he  believed,  even 
God,  who  quickcncth  the  dead,  and  calleth  thofe 
thmys  wliicn  be  not  as  though  they  were. 

Our  apoftle  in  this  and  the  fnllowiiig  ve^j,  enters  upoa 
an  high  commendation  of  Abrahams  faith,  magnifying  and 
extolling  the  fame,  for  ard  upcm  account  of  fuiidry  exceU 
lenciirs  which  are  found  in  it.  And  here,  i.  He  takes 
notice  how  Abrahjm't  f;;ith  wa-  itn.iiglv  .\(XtA  and  ext-r- 
cilVd  OB  the  almighty  power  of  God  :  He  btluv.d  in  God, 
who  quicktneth  the  dead,  and  caltctb  thcje  thini'S  which  are 
nit,  <is  though  they  were  !  Ihat  if,  the  Lcrd  having  pro« 
miltd  to  tnake  Abrah  iin  the  faiher  of  mary  nations,  w  hen 
he  h.id  no  feed,  ncr  was  efer  Ikriy  ;o  have  any  ;  he  be- 
lieved the  thing  to  be  both  credible  and  poflibir,  becu/e 
God  had  fpoken  it,  how  improbable  (never.  And  alihcugh 
with  rcfprd  to  generation,  he  l-.w  ked  upon  Sarah's  body 
and  his  own,  as  good  as  dead  ;  for  Ihe  was  barren  and  paft 
bearing,  and  he  was  an  hundred  year*  old,  and  p. ft  all 
hopes  of  having  a  child  ;  yet  he  f  xercifed  his  faith  on  the 
promife  and  power  of  God,  -.vho  quicktneth  the  dead,  that 
is,  his  own  dt-ad  body,  and  S.irah's  barren  womb  ;  and 
calleth  tho/ethrng J  wlith  h^  Kit,  that  is,  the  Gentiles,  which 
were  not  then  a  people,  as  if  tley  wtrc.  Learn  htnce. 
That  it  is  a  noble  :.Ct  and  exercife  of  f.iith,  to  belici/e  God 
upon  his  bare  word,  andtoafTent  to  truth,  though  never 
fo  improbable.  As  whatever  God  doth  is  good,  becaufe 
hedoth  It  J  ib  whaieverGoddoth  iitrut,  becaufe  he  fpeaks 
it:  And  accordingly,  faith,  \s  hichis  an  aflent  of  the  under- 
ftandingto  what  God  reveals,  dependiupon  the  veracity  of 
God,  tor  making  good  his  os\n  word,  and  fulfilling  his  own 
pnnniie.  Faiih  has  a  threefold  excellency  ;  it  alTents  to 
the  truth's  of  God,  though  never  fo  improbable  ;  it  puts 
men  upon  duties,  though  feemingly  unreafo.iable  (wiinefs 
Ai)raham's  offering  up  Ifaac;  J  and  it  enables  to  fiitierings, 
btr  they  never  lb  afflictive.  But  from  belies  ing  pl^in  con- 
tradidions  and  impoUibilities.  as  the  church  of  Rome 
would  have  u»  in  the  point  of  tranlubftantiation  :  Faith 
dctires  there  to  beexcufed  ;Vo/e  here,  2  That  as  Abra- 
ham's  f;iith  exceedingly  honoured  God;  fb  God  highly 
hi.nours  Abraham's  fanh.  making  him  like  himfelf,  afitbev 
cfmany  nattms.  As  God  is  an  unni  rial  Father,  not  of 
one,  but  of  all  nations,  lb  \\as  Ahr.iham  ;  as  God  is  their 
fpiritual  Fathtr,  mu  by  carnal  generation,  fo  wns  Abra- 
ham: God  wiadt-  faithful  Abraham  l.ke  h^nlfelf.  a  fa. her,  not 
of  this  or  that  nation  only,  but  uniwerlally  uf  all  believers, 

among 


Chap.  iv. 


R     O     U     A     N     S. 


5o7 


among  all  nations,  believing  after  his  example.  Thus 
Abraham's  faith  honours  God,  and  God  honour;  Alira- 
haiii\  f^irh,  flylinghini  the  Faiherof  the  Fjithful  ihrough- 
oat  all  gentraiiiMis. 

18  Who  n-ainfl  hope  believed  in  hope,  that  he 
nii_,nt  become  the  fatiier  of"  many  nations  :  accord- 
in  'to  that  which  was  fpoken,  So  (hall  thy  feed  be, 
in  Andbein^  not  weak  infaith,  he  conhdered  not 
his  own  b<jdy  now  dead,  when  he  was  about  an 
hundred  years  old,  neither  yet  the  deadnels  of  Sa- 
rah's woinb.  23  He  (lagirered  not  at  the  proraife 
of  God  throi^h  unbelief;  but  was  Ilroni,^  in  faith 
givin^;  glory  «o  God  ;  21  And  being  fully  per- 
fuaded  that  what  he  had  piomifed,  he  was  able 
alio  to  perform. 

Here  St.iP.uil  farth?r  expatiates  in  the  commend.ition 
of  Ahrahim's  fjiih,  telling  as  That  again/i  b'jpe  hebduved 
in  hitte  ;  th.it  is.  he  hid  a  Ui  oni'  liope,  a  firm  hope  and  truft 
in  thepromifeand  po^vc■r(.^  Gc-;)  agiiiiit  .dl  natural  grounds 
of  hope;  namclv,  that  he  tliould  certainly  have  a  Ion,  ami 
a  feed  like  the  It.irs  of  lieiven  for  mulntade.  He  farther 
add--,  Thai  ke  ci'ifi'irmi  rnt  the  deadntfs  if  his  own  h'i'ly, 
nor  the  barrennr/'r  of  'Sarah's  loinih  ;  m-ither  Jtaggi-red  tit 
the  promife  through  unbeli'f:  That  is,  he  regarded  not  any 
diffi.nities,  which  lay  in  the  way  of  his  faith,  he  admitted 
no  doubts  or  qnellions  touching  the  promife  or  power  of 
G  id  ;  but  without  any  dil'piiiin,^,  depended  fully  uponCJod 
for  the  performance  of  his  own  promile,  and  l"o  g-ive  Cjod 
the  glory  of  his  omnipotenry  and  faithfulnefs.  A'o'e  here, 
I.  vViwt  was  the  ground  of  Abraham's  faith  ;  namely,  the 
fp2ci4l  promife,  yea,  theahfolute  promife  of  God,  that  he 
I'l  luld  have  a  foo.  1.  The  height  and  meal'ure  of  his 
faith  ;  He  -Mas  flr;nn  /»;  faiih,  und  jiaggered  nol  through 
itiilf.ti'f  ,  he  v.i%  fully  perCuaiifd  of  God's  all-fufficiency  : 
it  is  a  metaphor  t:iken  from  (hips  that  come  into  the  har- 
bour *ith  full  fail.  Thus  was  it  with  Abraham,  there 
was  not  any  fail  of  his  fool  but  what  was  filled  with  the 
wind  ofaiTnrance.  Ai  a  fiiip  with  full  gale  and  ftrong 
lail  i;  c.ir.ied  to  the  haven  againll  windand  waves,  lo 
Abrah.im,  by  the  (Irength  of  his  faith  overcame  all  waves 
ofdoubt<.  and  difficulties  lieating  upon  his  mind.  3.  What 
was  the  frui;  and  ilTue,  the  eiul  aud  event  of  Abrahmi's 
faith,  it  brought  glo.'y  to  God  :  He  -diar Jlrong  infaith, 
"iving glo' y  to  Qtd.  All  faith  glorifies  God  truly,  butHrong 
faith  glorifies  him  abundantly  :  it  gives  him  the  glory  of 
'lis  poAer  and  faithfulnef'-,  gooilnef^  and  truth.  Queji  .  r 
lilt  h  .w  could  Abraharn's  botJy  be  faid  to  be  dead,  .when 
he  had  fe-'eral  children  afier.vard-  by  Ketiirah  ?  even  lix 
fon-,  f.rv  year>  afer  iiarah's  death,  y////.  Abr.ihani'i.  and 
Sarjh's  bodies  received  now  a  b'efiliig,  or  new  genera:ivi 
faculty  from  God,  w  hich  renilered  them  capablf-  of  begt  t- 
tiug  and  bearing  chililrci),  ■■  hen  by  naiure  they  v/ere  not 
fo  'Qif'-ft.  2  \Va  Abraham'  faith  fo  llrong  a'  tocxclude 
all  rionbiing  ?  Did  not  he  diftrull  when  he  laid,  %huU  a 
chili  be  b^rn  to  Whrahaw  thai  is  tin  hundred yti^rs  oln  ;  and 
Sarah,  that  is  ninety  years  ol',  hear?  Gen.  xxi.  jdn/-.vtr, 
Thtie  woiUsareiiot   words  ot  doubting,   but  iiuimriag; 


they  proceeded  from  a  defire  to  he  further  informed  how 
thefc  things  could  be.  But  Abraham  laughed,  and  Sarah 
alio,  at  the  mention  of  a  Ion?  Priie,  they  did  both  laugh, 
but  not  alik.'  ;  Al!iaham'<  laughter  proceeded  Ironi  admi- 
ration and  joy,  but  Sarah'.^  from  d  fndeiice  and  diftruU  : 
And  itcordiiiglv,  \*  e  find  'virah  reprimanded,  hot  not 
Ai)raliani  repr'  htmled,  for  l.-iujihing  :  ^hrnhani  fuggti  ed 
net  fit  the p'oniife  through  unbelief,  but  -juas  flrong,   ice. 

2  2  And  therefore  it  wa.s  imputed  to  him  for 
ri^htcoufnefs.  23  Xow  it  ums  not  written  for  his 
fake  alone,  that  it  was  imputed  to  htm  ;  24  But 
for  us  alio,  to  whom  it  (hall  be  imputed,  if  we  be- 
lieve on  him  that  railed  up  Jcfus  our  Lord  from  the 
dead. 

Our  apoftle  having,   in  the  former  part  of  this  chapter, 
declared  the  manner  of  our  julbfication,   from  an  inllance 
of  Abraham,   which  having  at  I.id  piirfued,  leftwefhould 
thinli  that  was  Abraham's  perlonal  privilege,  and  did  not 
concern  tis,   he  appliei  in  the  verfes  before  us  Abraham's 
example  unto  05,    afl'uring  us,    that  as  'tbrahani'i  fniih -jiat 
imputidt')  himfijrrighteoufittjs,  becaufe  he  depended  upon 
the  almighty  power  of  GotI  in  the  promife  ;   and  alio  losked 
by  faith  to  the   IVleffias  promife,     who  was   to  come  of  bis 
feed  ;   fo,  fays  the  apoftle  this  was  v^  ritten  for  our  f^kes  as 
wellai  Abraham';,  fcr  ourcomfort  und  cncoiiragtment,  to 
aflure  us,   that  faith  (hall  be  impuicd  to  us  ^Ifo  for  righte- 
oufncls,   if  v.e  firmly  trull  in  God,  through  the  merits  and 
mediation  of  our  Lord  Jefu-;  Chrift.     Where  dh/erve,    The 
apotlles  argument  (Ldly  overthrows  the  Socinian  doctrine, 
which  teaches,   that  the  godly     under  the  Old   i  eltamenr, 
were  not  jollified  in  the  fame  way  with  us  under  the  New; 
whereas  the  apollle  fully  prove.-,  that  Abraham,  and  all  ttie 
children  of  Abraham,   \^  ho  walk  in  the  (lep    of  him  their 
father,  are  julbfied  alike  ;  and  accordingly,  it  v\as  not  thus 
written  of  him  for  his  fake  alone,   that  his  jai:h  vius  impu- 
ted to  him  for  righteourne/s,   but  for  the  benefit  of  us  alio  ; 
to  whom  the  l.ke  faith  (hall  be  imputed  for  judification,  if 
we    btlieve  in  him,   that   raifcd    up  Jelus  from   the  dead. 
Learn  htnce.   That  the  doclrnie    ot  jullificaiion   by  fsith, 
through  the   imputed  righteoufneA  of  a  Mediator,   is   no 
new    doiltrine,   but  as  old    as  Abraham.      Some  arc   much 
offended   at  rhis  word  impultd  :   but    as  the  pious   bifliops, 
Downham  andDavenant,  >>n  jultihcation,   well  obferve,  it 
is  no  lefs  than  ten  times  mentioned,  either  in  the  term  or 
in  the  fignificationof  it  in  this  chapter  :    Their  arguments 
for, and  anfv\ers:o,  Bellarmiii'';  objeiffions  sgaiiifl'the  im- 
puted   riglireoufnefs  of   rhe  Mediator,    runs  thus  :      "    If 
Chrilt's  riglueoulnefs  be  not   imputi-d.   it  is  not  accepted  • 
if  if   be    not  acce|-ted.   :t  is  nor  performed,   and   fo   there 
will  be  nor(deinption  by  Jefus  Chnft  ;   without  this,   wc 
fluill  makeChrilMiitle.   very  linie,   in  the  |uftifyiii(*  of  fn. 
ners  :   And    why  is  Chrill  called    the  Lord  oui  righieouf- 
nefs,  and  how  are  we  laid  to  be  n.ade  th.   righteouim  (•  of 
G"od    in  him  >     And  why    is  faith   to  infinitely    pleali:  g  to 
Goil,     but    becaufe  faith    bring*  to   God   a   righte ouliiefs 
which  Is  highly  plealing  ro  him, 'even  that  o(  the  MTtliaror? 
for  tivre  is  no  (landinjr  before  G^d   for  any  creatuie   in  .1 
creature  ngliteoulnel's."  "i  he  popilh  objections  itinil,us  : 

Ol-ji<^iin 


558 


ROMANS. 


Chap.  v. 


Ohjf^lon,  I.  IfCIirift'srlghtcoufnefsbe imputed  to  us,  then 
may  wc  be  reputed  redeemers  of  the  world,  as  well  as  he 
was.  iiiif.  It  may  as  well  be  fjid,  the  debtor  may  be  ac- 
counted the  furety.becaule  the  furcry's  payment  isaccepttd 
for  the  debtor.  Chjt^ion,  2.  If  Chriil's  righteoufnels  be 
Jujputed  to  us  as  our's,  then  we  ought  to  be  accounted  as 
rij>hteou»  as  himlelf.  j4nf.  It  may  be  as  wt  11  arj;ued  and 
concluded,  that  the  debtor  is  as  rich  a  man  as  ihe  fureiy, 
hecjuie  the  furety  pays  the  debtor's  debts.  Oljr^ien,  3. 
If  Chrift's  righteoul'nels  be  properly  imputed  to  u;-,  ilien 
our  unrighieournefs  was  properly  nnputcd  to  him,  and  he 
may  be  Itric^ly  and  truly  called  a  (inner,  yi"/.  Juft  as  if 
Me  fliould  f.iy,  "  If  the  acceptance  of  the  fnrety's  payment 
acquits  thedebtor,  then  thel'urety  isasbad  an  hufband.  and 
as  much  a  bankrupt  as  the  debtor  iilmrelf."  Ohjediun,  4. 
But  if  ChrilVs  righteoulnefs  be  our's  no  need  of  any 
righteoufnefs  of  our  own.  Anf.  We  plead  for  the  meri- 
torious righteoufnels  of  Chr'lt  to  anlVer  the  demands  of 
the  law,  and  for  a  perfonal  righteoufnefs  of  our  own,  to 
anfwer  the  commands  of  the  gofpel  ;  Let  us  render  to  all 
their  due  ;  let  us  render  unto  Chrift  the  things  which  are 
Chrift's,  to  faith  the  things  which  are  faith's,  and  to  good 
works  the  things  which  are  their's.  Let  us  awfully  adore 
the  wifdotn  of  God,  who  has  made  Chrill  unto  us  -unijdotn, 
righteoufnefs,  fan^ification,  and  redempticn.  lorelieveour 
ignorance  and  folly,  ht  \%  our 'jj'ifdoni ;  todifcharge  us  from 
guilt,  and  free  us  from  condemnation,  he  is  ow  right touf 
vefs ;  torelieveus  againd  thefilth  andpolluiion,  the  power 
and  dominion  of  (in,  he  is  our  fan^ificution  ;  and  to  relcue 
us  from  our  miferable  captivity  of  Satan,  he  is^  our  re- 
demptior.  BlefTed  be  God  for  the  benefit  of  im])Uted 
righteoufnefs  to  fuch  as  live  in  the  pradice  and  power  of 
inherent  holinefs.  True,  our  fandlificaticn  and  holinel's, 
when  moll  perfect,  cannot  juftify  us  before  God  ;  but  it 
will  evidence  our  Juftification  before  men  and  be  a  witnefs 
loourownconfciences,  that  we  are  accepted  in  theBtloved. 

25  Who  was  delivered  for  our  fins,  and  raifed 
again  {ov  our  juftification. 

In  this  one  veri'e,  we  have  an  abridgment  of  the  whole 
gofpel,  the  death  and  refurreclion  of  Chrill  declared,  and 
the  benelit  and  advantages  of  both  affigned.  (i.J  for  his 
(icsih  :  he  -was  delivered  for  oar  offences.  Here  note,  i.The 
perfon  delivered  :  He.  thatis,  Chrift  Jelus  the  righteous ; 
the  Lord  our  righteoufnefs.  2.  The  perfon  delivering, 
not  exprefled,  out  necellbrily  implied  and  undeidood. 
Tudas  delivered  him,  the  Jews  delivered  him,  God  the 
i' cither  delivered  him,  and  Chrift  hiralcif  delivered  hiinfelf. 
All  thefcdid  one  and  the  fame  aft,  but  not  for  one  and  the 
fame  end  :  Judas  delivered  him  for  gain,  the  Jews  for  envy, 
the  I'aiherdelivered  hi;;)  out  ef  love,  and  Chrid  delivered 
hin)lelf  in  great  compatlion  to  a  loft  world.  3  Unto  what 
be  was  delivered,  namely,  Unto  death,  even  the  death  of  the 
crofs.  This  in  Gcd  was  an  ac^  of  the  higheff  jultice,  in 
Chrift  an  act  of  wonderful  obedience  in  the  Jevvs  an  aft 
of  the  higt-.tll  wickediiefs.  4.  P'or  whom,  mid  for  what 
he  was  delivered  ;  for  us  and/cr  our  off:-nce!  :  Jt  noiet  the 
vicegere ncy  of  his  fufieriiigs,  not  barely  for  our  good  as 
the  final  caul'e,  and  for  our  fins  as  the  meritoiious  c;.ule  ; 
but  fur  us,  in  oar  room,  phce  and  Itead,  dying  under  an 


imputation  of  guilt,  and  dying  as  the  facrificed  beaftforthe 
expiation  of  th^t  guilt:  The  onijinal  «  ord  here  ior'Jf-nces, 
fignitic's  gre.it  falh,  grievous  oltliices,  and  henioUN  crimes. 
'1  his  l;icrilued  Ijmb  wasdclivered  and  died  to  expiate  the 
guilt  of  great  lins,  and  to  make  atonement  for  the  greateft 
liiiners.    5.  It  is  here  faid,  that  Chrift  was ^c//i;^'e^,  rather 
th.tnd'ifd/jrottrojf'rnces,  to  lead  us  to  the  coiilideriitiouof  che 
firft  caule  tjfliis  luffering  for  us;  namely,  The  determinate 
council  of  God,  purluani  to  wluih  there  wa   a  ronceflion 
or  permifTion  given  to  wicked  iilfrun)=  nts  to  Oied  his  blood  : 
his  ow  n  Father  delivering  hiiii  up  to  de.nth  forour  offrrcet. 
/.earn  hence.   That  our  lins  were    not  otily  the  occ3(ioti>, 
but  the  moving  and  impulfive  caufe  of  Chi  ill'>  fuifenngs. 
He  died  as  a  facrifice  to  jtone  an  offended  Deity  ;   A    the 
facr  ificcs  of  old  were  brought  to  the  alter,  and  there  ft^in, 
fo  Chrift,   lubftituting  himftlf  in  our  room  and  (tead,  was 
brought  to  the  alter  of  hi- crofs,  and  there  died  as  3  vic- 
tim  or  expiatory   ("acrifice  for  our  (ins.      Thus,      He  ivai 
delivered f-jr  our  offences.     Chferveue^t,  Our  kord's  refur- 
rtftion  aflertcd,  Hewas  raijed  cgain\  and  its  end  afligncd, 
fr  iur  jujiificatien.     Chrift   as  our  fureiy  was  under  the 
arrert  of  dc^th;   but  having  given  lati-fadion  by  his  fufTer- 
ings,   our  diftharge  was  publiflied  to  the  world  by  his  re- 
fuirtc^ion  :   As  b)  dying  in  our  (lead,   he  bare  the  curfe  of 
the  law  :   lb  by  rifing   again  as  a  commcn  perfon.   we  re- 
ceive our  acquitdl  from  the  hand  of  the  Judge.     His  death 
was  our  payment,  hit  refurreclion  our  difcharge  :  He  was 
railed  again  for   our  jujiif cation.       Learn    hence,     That 
Chrifl's  refurreclion  w  as  the  caufe  of  our  jiiftification  ;  no: 
the  mi  ritorious  caufe,  for  that  was  hi>  deal  h  and  blood (hed  • 
but  the  declarative    and  perfect   caufe  of  our  jultification. 
His  refurrtftion  was  a  declaration  of  our  jiiftification,   the 
juftice  of  God  thereby  declaring  i'felf  (atisfi'd,  by  his  pri- 
loner  being  releafed.     His  refurreclion  is  a!fo  the  perfec- 
tive caufe  of  our  jjftification.      'Ihe  work  of  redeniption 
wrought  for  us  by  his  death,   is  perfected,  and  made  effec- 
tual by  his  relurreclion.     1  his  makes  our  redemption  com- 
plete, which  otherwilc  had  been  partial  and  imperfe<5f  ;  nay, 
none   at  all.      It  is  upon   Chrift,  as  railed,  that  cur   faith 
inuft  be   fettled:    Had  he  not  been   raifed   from  the  dead 
faith  in  his  death  had  had  no  foundation,  for  it  had  been  an 
unaccountable  thing  to  believe  in  one  that  lay  under  the 
power  of  death.     By  Chnll'a  refurreclion,   the  efficacy  of 
his  death  was  declared  to  all  the  world  :   Therefore,  favs 
the  apodle,   chap.    viii.    Who  fhull  condemn  ut ,  'jjhenChrtji 
hath  died  for  us  ?  yea,  rather  is  rifen   again.      As  our  re- 
demption was  not  in  its  glory  till  Chrill's^efurreclion  ;  fo 
neither   is  our  faith  in  its  full  ftrength  and  vigour,  till  it 
eyes  him,  v}ho  "was  delivered  forour    ojj'ences,  and  railed 
again  for  our  juf  if  cation. 

C  H  A  P.     Y. 

Tiieapcfdc  having  in  the  foregoing  chapters,  ly  many  ar- 
gmicnts  dcmonjlrated  the  necejjity  oj  a  Jinner' i^ujli- 
Jicution  ly  Jiulk  alone  in  the  Lord  Jcjm  Chnjl  •  m 
this  cluiptcr  he  declares  the  fweet  fnnu  and  benefits, 
which  Jloxi)  J  rem  the  forgoing  privilege,  to  all  fuch  as 
are  in  a  fffied  condition ;  namely,  Peace  with  Gcd, 

ptrfcverance 


Chap,  v 


ROMANS. 


559 


perfcvcrance  in  grace,  patience  under  affliHim,  hpe  of 
glory,  joy  in  tribulation,  Sec. 

THEREFORE,  beingjuflified  by  faith,  we  have 
peaci-  with  Godthrouiih  our  Lord  Jelus  Chrifl. 

Thefirft  blefTcd  effeft  andfweet  fruit  ofoiirjullificaii.il 
by  faith,  in  peace  and  reconciliation  with  Gud.  J'aidon 
and  peace  jro  logether,  and  accompany  each  other  ;  a  lin- 
npr  being  dil'charjrcd  from  guilt,  and  thereby  from  his  ob- 
iiLSoiifnefs  to  God's  wrath,  is  intbntly  broUjjht  into  a  ftaie 
<if  frieiulfiiipand  reconciliation  with  Gad  ;  for  there  is  no 
middle  (tate  bt-twixt  his  favour  and  his  wrath.  Learn 
hence,  l.  Ihar  peace  isproclaimed  in  heavc-n  betwixt  God 
and  every  jiiftified  perlon  whatloevcr  the  enmity  betwixt 
God  and  fuch  a  foul  being  taken  away  :  Peace,  1  fay,  is 
proclaimed  in  the  fniners  confcience  :  A  perfon  may  be  in 
aftateof  peace,  and  yet  w.!nt  the  fenfe  of  peace.  Agai:>, 
Tnere  is  a  three-fold  peace  with  God  :  one  which  is  oppo- 
fite  to  God's  hatred  as  an  enemy  ;  the  other  oppofed  to 
God's  paternal  anger  as  a  father.  Now,  the  apodle  here 
fpeaks  of  the  foi nier.  Being  jxJUfied  by  faith,  v)e  have 
peace  with  God  ;  that  is,  God  has  no  more  holble  enmity 
againft  us,  and  will  not  lativfy  hi's  juftice  upon  us,  by 
pumdiing  of  us  ;  but  if  we  offend  him,  we  (hall  certainly 
fall  under  his  frowns  and  chadifements,  and  feel  the  effects 
of  his  heavy  difpleafure  as  an  angry  father  !  With  this 
agrees  that  of  the  learned  and  pious  bifliop  Davcnant ;  Deus 
ahfjlvU  jufiificatum  ah  omni  poena  /at'ffafljriaffid  fjn  ab 
omni  pjpiia  medicinali  6  ca/iigr.tofia.  Learn,  2.  That  our 
recoiiciliai ion  with  God  is  fettled  upon  a  fure  foundation 
by  Jefus  Chrill:  li'e  have  praa  with  G>d  through  our  Lord 
Je-fus  .-  that  is,  through  hmi  as  a  Mediator  betwixt  God 
and  us  ;  he  made  peace,  by  the  blood  of  his  crofs  ;  Col.  i_ 
20.  that  is,  by  his  blood  flied  upon  the  crofs  ;  his  merito. 
rious  fatisfadion  brought  us  into  a  Itate  of  peace  and  re. 
conciliation,  and  ins  prevailing   incerceflion  keeps  us  in  it 

2  By  whom  alfo  we  have  accefs  by  faith  into  this 
oracc  wherein  we  ftand,  and  rejoice  in  hope  of  the 
glory  of  God. 

A  fecond  ben;  fit  which  flows  from  juft'ficJtion  by  faith' 
js  our  adiinfiion  lo  grace  and  favour  with  God  :  This  is  a 
privilege  beyond  the  forintr  ;  a  traitor  may  be  pardoned  by 
his  princs,  and  yet  not  admitted  into  the  prefer.ce  of  his 
prince,  as  Ablalom's  crime  was  forgiven,  but  he  niuft  not 
fee  his  father's  face  :  Bui  by  Chrill's  mediation,  every 
jndified  perfon  meets  with  ilivine  acceptance  ;  yea,  he  is 
not  only  br(7U^t  into  a  If  ite  nf  grace  and  favour,  but  he 
ffands  and  abides  in  it.  No  fnffcrings  from  God,  no  luf- 
feriiigi  from  man  for  God's  fake,  no  temptations,  no  tri- 
bulaiens  nor  ptrl'ecution^,  can  caul'e  God  to  call  him  out 
of  his  grace  and  favour  ;  having  accefs  hy  faith  into  it,  lie 
fhall  ftind  and  abide  in  it.  Tiiie,  he  may  fall  under  his 
Father's  rod,  but  he  fhail  never  fall  front  bis  Father's  love  ; 
Through  Chrifl  we  have  accefs  hy  faith  into  this  ^race 
\jhertin  lue  ftand.  A  third  benffit  follows,  We  rejoice  in 
thetttpeof  the  glory  of  Cud.  Here  note,  i.  The  h.ppy 
union  and  connexion  hi:xweea  grace  and  vl/ry  ;  grace  is 
glory  begun,  and  glory   is  grace   ccnrucninated  ;  grace  is 


glory  in  the  bud,  glory  \t  grace  in  the  fruits ;  gr.ice  is  the 
loweft  degree  of  glory,  and  glory  the  higlieft  degree  of 
grace.  Happy  foul,  that  art  partaker  of  the  firl^-fruits  of 
grace  !  thou  flialt  ere  long  reap  the  crop  of  glory  !  2.  A 
jufbtied  jjerfon  has  the  hope  of  future  glory ,  and  always 
may,  and  fomttimes  can,  rejoice  in  the  hoiie  :  Wt  rejoice 
in  the  hope  of  the  gl.ry  of  God.-  He  hopes  for  the  glory  of 
God,  and  well  he  may,  for  it  is  purchafed  for  him  ;  it  is 
promifed  to  him,  he  has  it  already  in  the  firft  fruits  and 
earneft  of  that :  It  is  prepared  for  liim,  and  he  is  preparing 
for  that  ;  and  hertjoicesin  the  hope  of  his  glory ,  believing 
it  to  be  great  and  glorious,  fure  and  certain,  never  decay- 
ing, everlafting. 

3  And  not  only  fo,  but  we  glory  in  tribulations 
alfo;  knowing  that  tribulation  worketh  patience; 

4  And  patience,  experience ;  and  experience,  hope  : 

5  And  hope  inaketh  not  afhamed,  becaufc  the  love 
of  God  is  fhed  abroad  .in  our  hearts  by  the  Holy 
Ghofl  which  is  given  unto  us. 

Here  the  apofUe  mentions  a  fourth  benefit  flowing  frotn 
jufbilication  by  fairh  ;  and  that  is,  glorying  in  their  prefent 
fufferings.  He  told  us  before,  that  j'.iffified  perfons  being 
at  peace  with  God,  rejoiced  in  hopes  of  future  glory  ;  but 
fays  he,  this  is  not  all,  they  glory  in  their  prefent  tribula- 
tions alfo.  Here  note,  i.  What  fort  of  fufferings  they  are 
which  the  faints  glory  in  ;  they  are  tribulations,  that  is, 
fuch  triaU  and  perfecution  as  did  befal  them  for  the  pro- 
felTion  of  the  gofpel  :  In  thefe  a  child  of  God  may  rejoice, 
yea,  boafl  and  glory,  as  afoldierdoth  of  his  marks,  wounds 
and  fears,  received  in  the  wars,  but  not  in  ihofe  fufferings, 
afflidions  and  trials  which  we  bring  upon  ourfelves,  as 
punilhments  for  our  fins  ;  thefe  we  have  no  more  reafon 
to  glory  in  than  a  corrected  child  has  to  glory  in  his  whip- 
ping :  IVhat  glory  is  it  when  we  are  buffeted  for  our  faults  ? 
Note  2.  To  what  a  height  and  heroic  pitch  the  fpirit  of  a 
juftifird  believer  may  be  raifed  under  fufferings  for  Chrift  : 
He  may  glory  in  tribulation  :  It  is  an  high  Ifrain  of  fpiritual- 
ne Is  in  bearing  affiiftions,  when  a  Chrilfian  can  fay,  / 
love  to  bear.  Though  I  love  not  that  which  I  fuffer,  and 
that  i  fiich  I  bear,  yet  I  love  to  bear  what  I  fuffer.  But 
it  is  a  higher  pitch  than  this,  to  fay  with  the  apoftle,  / 
rejoice  in  my  fufferings,  Col.  i.  24.  For  joy  is  a  degree 
beyond  h'vc  ;  yet  is  it  a  degree  higher  ftill,  to  take  plealure 
in  reproaches  and  diflreffes  tor  Chrid's  fjke,  2  Cor.  xii.  10. 
for  pleafure  is  a  degree  beyond  joy  ;  but  to  glory  in  triku- 
latioiis,  IS  beyond  them  all  :  it  is  more  than  to  love,  more 
than  to  rejoice,  more  than  to  take  pleafure  in  them.  O  the 
powtr  of  faith  in  Chriif.  and  love  unto  him,  to  fupport  and 
uphold  the  foci  !  yea,  caufe  it  to  glory  under  thy  Iharpeft 
fufferings  and  tritDulatioiis  for  him  !  3.  That  it  is  not  in 
the  tribulatuins  themfehes  that  believers  glory,  but  in  the 
fwcet  iffue,  happy  fruits,  and  gracious  effects  of  them  ; 
finding  that  by  the  f;'.nclifving  influences  of  the  Holy  Spi-  ■ 
rit.  tribulation  Worketh  patience  ;  that  is,  exercifeih  and 
increafeih  patience,  andpatience  liegetteth  and  giveth  ex- 
perience <  f  God';  gracious  prel'ence  with  us,  of  his  alTiit- 
ance  of  us,  and  ot  his  faithfuliieT  towards  us,  in  and 
under  all  our  afliidiuns :  And  experience  of  thefe  things 

•morkith 


K     u     m     A     IN     s. 


Chap.  v. 


•workith  In  us  hipe  of  reward.  Here  ne.ie.  How  one  grace 
generates  ind  begets  iinothsr;  graces  have  a  generation  one 
from  another,  thoui^h  they  have  all  hut  one  generation  from 
the  Spirit  of  Chrilt.  Nott  alfo.  7  hat  it  is  not  tribulation 
in  its  own  nature,  but  when  fanftilied  by  the  blelTcd  Spirit, 
thai  by  a  lujipy  gradation  uorketh  patience,  .ind  patience 
expiricnce,  and  experience  hope:  For  when  affliclion  is  not 
faiiift  fi'  d,  but  nietfs  with  a  (lubborn  fpirit,  Lord,  what 
tlrcdiul  efFefts  doth  it  produce.  Fhen  tribulation  excites 
impatience,  impatience  caufcth  perplexity,  perplexity  de- 
fpair,  and  delpair  confullon.  4.  The  efFcft  .nnd  property  of 
the  believer's  hope,  It  makethntt  afiium^d ;  his  hope  will  not 
mike  him  alhannd  neither  will  he  ever  be  aih.iined  of  his 
hope  :  Frullrated  hopes  fill  men  with  confulion  andlliame  : 
The  jultified  perlon  (hall  not  find  his  hopes  of  glory  friif- 
traied,  but  exceeded  :  and  the  reafon  is  added,  why  the 
Ch.illi.m  hope  will  not  deceive  or  (lianie  him,  namely, 
CeL  aufc  the  love  of  God  is  (bed  abroad  in  his  heart  by  the 
Holy  Gh'.Jt  ;  that  is,  the  Holy  Spirit  doth,  in  time  of  tri- 
bulation, teftify  his  love  to  the  hearts  of  the  people,  which 
caufes  them  to  glory  in  tribulation.  Learn  hence,  That  in 
time  of  afHidiun,  efpecially  of  perfecution  for  the  fake  of 
Chrlt,  good  men  have  a  more  fenfible  feeling  of  God's 
love  flied  abroad  in  their  hearts  by  the  blefled  Spirit,  both 
to  prepare  them  for  trials,  and  to  fupporr  them  under  them. 
St.  Peter  calls  fh:s  a  joy  unlpeakablc  ;  it  has  the  very  fcent 
and  taile  of  heaven  in  it,  and  there  is  but  a  gradual  dif- 
ference betwixt  it  and  the  joys  of  heaven  :  No  fooner  doth 
the  Holy  Spirit  (hed  forth  the  love  of  God  into  the  be- 
liever's heart,  by  clearing  uf»  his  iniereft  in  the  promife  and 
his  title  to  eternal  glory,  but  the  foul  is  prepared  to  rtjoice 
in  afflidtion,  ^ti,  to  glory  in  tribulation  ;  and  it  will  be  as 
impoilible  to  hinder  it,  as  it  is  to  hinder  a  man  from  fatif- 
faciion  when  he  is  moft  delighted  and  pical'ed  :  We  glary 
in  tribulation,  becatife  the  lovt-  0}  God  is Jhed  abroad,  Sec. 

6  For  when  we  were  yet  without  ftrength,indue 
time  Chrifl  dit;d  for  the  ungodly. 

In  this  verl'e  the  apolUe  fets  forth  the  efficacy  of  Cbrift's 
love  towards  us  before  jiiflification  ;  He  had  a  love  towards 
u.>  when  we  were  Tinners,  which  prevailed  with  him  to  die 
for  (iniiers,  ll''htn  ii»e  'jj.reytt  wilhout firength,  Chrijt  died 
f'.r  the  urgodly.  Note  here,  I.  Man's  condition  by  nature 
defcribed.  a  (Lite  of  enmity,  tngodly,  and  a  flate  of  impo- 
tewcy ,  wit haut  Ji re ngth.  We  are  without  llrength,  and 
fo  'vanted  help;  ungodly,  and  I'o  refuled  help.  Man  is  btit 
an  impotent  and  obllinaie  creature  ;  w  ithout  power  10  refiit 
jullice,  and  without  a(fe<flion  to  defire  mercy  :  So  weak, 
ih  ■  be  trembles  at  the  app^rance  of  a  worm  ;  and  yet  lo 
wicked  that  he  lifts  up  his  head  againft  heaven.  'J'hc  llate 
of  luiregeneracy  is  boih  a  ftaie  of  enmity  and  a  (tate  of 
inipotency.  2.  The  ways  and  means  found  cut  for  our 
recovery,  the  death  of  Chrift  :  when '.ve  were  yet  without 
Jircnglh,  Clyrtji  died  fnr  us.  Though  he  found  the  whole 
rice  lit  tnaiikiiid  buried  in  the  ruins  ot  their  lapfed  (late, 
yr;  he  did  not  leave  iliem  lo,  but  died  for  them.  3.  The 
fe.iloiuhIene("s  of  the  means  interpofed  for  our  recovery  :  It 
was  in  ilu.'tinir,  that  Chrift  died  ;  that  is,  in  the  tuli!e(>  cf 
timt  .ippoinied  by  God  t-he  father,  and  deirrmiiud  in  his 
decree  and  purpoJ's.     Here  we  may  remark,    J'hai  Chrift 


came  not  in  the  beginning  of  time,  in  the  infancy  and 
morning  of  the  worLI,  (thongn  it  was  then  promifed  he 
(liouid  coinej  nor  yet  did  he  ftay  till  thebd  period  and  end 
of  tune  ;  but  came  as  it  were  in  the  middle  of  time,  which 
is  called  the  fulnejs  of  time.  Gal.  iv.  4.  and  here  due  time, 
Chrift  came  unt  tor  our  recovt-ry  as  loon  3<  ever  \\t  were 
fallen,  that  mankind  might  be  the  more  rendhle  of  the  bad- 
nets  of  their  loiidiiion;  Had  we  been  inllanilv  cured  as 
foon  as  wc  complained  we  lliould  neither  have  apprehended 
thedangerof  our  difeafe,  norelteemed  the  kiodoefs  of  our 
Phylician  :  Neither  did  hj  flay  till  the  li(t  period  and  end 
of  time  bcfoie  he  came,  that  the  faith  and  cxpe<ftation  of 
his  church  might  not  be  put  upon  too  long  md  fevere  an 
exerciCe  :  The  patriarch's  believed  in  Chi  iit  th  ir  was  to 
come  ;  the  apoflles  in  Chrili  then  pre(>nf  ;  and  Chrdliarts 
now  believe  in  him  who  long  (luce  did  come,*  and  is  gone 
again  :  So  that  the  apolUe  might  well  lay  here,  'I  nat  in  due 
time  Chri//  died. 

7  For  fcarct:ly  for  a  righteous  man  will  one  die: 
yet  pcradventurefor  a  good  man  lome  would  even 
dare  to  die. 

Here  the  apoftie  amplifies,  extols,  and  magnifies  the  love 
of  Cnrill  In  dying  fir  us,  when  we  were  enemies  to  him  ; 
by  comparing  his  love  to  us,  with  our  love  toone  another: 
He  intimates  to  us,  that  amongft  men  it  is  very  rare  and 
leldom  known  that  one  man  will  lav  down  his  life  to  fave 
another's  ;  but  if  fo,  it  mult  be  for  a  very  extraordinary 
friend,  for  a^ierfon  of  uncommon  goodnef^  and  of  emi- 
nent worth  :  For,  fsyshej/carcelyforari^hlcjusmanwill 
one  die.  As  if  he  had  faid.  Such  a  thing  may  he,  but  it  is 
fcarcely  ever  known,  thai  a  perfon  will  lay  down  his  life 
for  another,  though  he  be  very  righteous,  innocent  and 
truly  honeft  man.  Perhaps  for  a  good  man,  that  is,  for  a 
very  kind  and  bountiful  benefaclor  :  for  fome  perfon  of 
rare  charitity  and  extranrdinary  goodnefs  ;  for  a  man  that 
is  a  public  blelling  and  common  good  to  the  whole  com- 
munity ;  fome  perfon,  from  a  fenfe  of  (trong  obligations, 
would  even  dare  to  die.  1  he  (cope  of  the  apoflle  is  this, 
To  let  forth  the  iranfcendency  of  Chrill's  love  in  dying  for 
the  ungodly,  to  fliew  that  it  is  beyond  all  human  example 
and  that  there  can  be  no  reCemblante,  much  lefs  any  par- 
rallel  of  it  :  He  Iwedus  and  gave  himfclf  f.r  us.  Had  he 
only  as  an  advocate  (poken  and  pltiided  ferns,  hisroi.de- 
fcenlion  had  been  admirable,  and  his  love  unfpeakable. 
But  to  die,  yea,  to  die  tor  u  ,  to  be  not  only  ourKledutor, 
but  Redeemer  ;  not  only  our  Redeemer  but  cti^Jianfom  : 
Here  is  love  beyond  compariluu  :  BlcfTed  Jefus !  was  ever 
love  like  thine  .'  #.♦ 

8  But  God  commendeth  his  love  towards  us,  in 
that  while  wc  were  yet  linners,   Cinift  died  tor  us. 

Notehvre,  How  the  fcripturedillintily  reprefenist lie  love 
ofGodin  dying  for  us:  <j  dronttnendetuhis  Ijve  ;  dcdaied, 
ex;irc(ied,  and  made  inanifcfl  his  love  to  us  :  Cnrill'  death 
is  ottcn  reprefentid  in  Icrip'ure,  .-isan  inilancc  of'hegrer.t 
love  ot  ihc  Father  toward  us  ;  becatile  his  wilo.-n^  JiJ 
con' rive  this  way  for  our  rnle»i|)tion  ;  and  he  1, 
cnfly  accepted  of  his  Son's  iujici-j'igsiii  our  ittai(.     ,  ^. .. , , 

the 


Chap.  viii. 


ROMA    N    S. 


leenis  not  hope  :  for  what  a  man  feeth,  wliydoth 
hz  yet  hope  for  ?  25  But  if  \rs  hope  for  that  u'c 
feeii  not,  then  dj  we  with  patience  wait  for  it. 

We  are/aveJ  by  hope,    that  i»,  we  are   at  prefent  fup- 
portfd  by  hope,  our  prefent  exptditinn  of  our  fimire  j»Jo- 
rioUi  coiidition  beareth  up  our  ipirit  snder  its  fuM'erinjrs, 
3nd  carrieth  us  joyfully  through  all  difSculties;  or,  IFe  ere 
/(nfedl)yhtpe,ihat\%,anihe  falvation  wiiich    ^*e  have  ac 
prefent  is  in  hope  not  in  hand,  in  expeftation  not  in  pof- 
ieflfion;  beaven  in  hope,    is  more  worth  thin  the   whole 
vorlJ  in  hand  ;  anJ  feeing  there  is  a  certainty  of  hope, 
there  is  a  certainty  of  falvation  :    ffe  are    faveJ  by  hope. 
Note  next,  Thehacure  of  hope  declared  :  It  is  an  expecta- 
tion of  goo.:  things  promifed,  but  not  enjoved  :  vifion  and 
fruition  put  an  end  to  hope,  none  hopes  for'th.at  he  already 
enjoys:  Hopt  isconverfancaboutthings  unfeen,  as  well  as 
faith  :  Faith  is  the  evidence  of  tilings  not  feen,  and  hope 
i:theexpc<flationofthofe  ihings:  The  objecl  of  hope   is 
a  future  good,  a  pjfl'.ble  good,  a  promifcd  good,    a  good 
promifedliyGod,and  believed  by  us.   Lailly,  thenecellary 
ndjunft,  and  the  inftpnrahle  companion  of  hope,  and  that 
IS  patience,  and   waiting  for  (he  good  hoped  for  :   //  we 
tope,  kc.  then  Jo  -jie  '^itb patknce  -jalt  for  it.  Le.arn  hence, 
1  hat  they  only  hope  for  eternal  life  aright,  who  continue 
in  ihc  purfuit  of  it  with  patience  and  pcrfeverance  ;  there 
innll   be  f.und   wiih  us  a    waiting   patience,    a   working 
pjtience,  a  bejr.ng  and   forbearing  patience,  with  a   pei-^ 
ieveringcontinuance  in  well-doing,    if  «c  hope  for  al or v 
and  immortality,  and  eternal  life.  ' 

26  Likewifethe  Spiritalfohclpcthourinfirmaics, 
For  we  know  not  what  we  flioiild  pray  for  as  we 
■ou-ht :  but  the  Spirit  itfelf  makcth  interccfnon  for 
us  with  groanings  which  cannot  be  uttered. 

■•Z>jr„  hence,  i.  That  theholieft  and  bed  of  faints  labour 
otten:iu.es  undsrgreat  infirmities  in  the  work  and  duty  of 
prayer,  not  kno'*ing  what  to  pray  for,  or  how  to  mana-e 
tha  luiportant  a/r.it-  as  they  onght.  Hence  it  was  that  the 
spoil  es  themfelves,  being  fenfible  of  their  owndifabilitvin 
thr.  kmd,  made  their  addrefll-s  to  Chrift  himfelf  to  teach 
nnd  inftructthem  ho<v  topr..y,  Luke  xi.  1.  /f^,-,!  2 
1  hat  It  15  the  work  and  office  of  the  Holy  Spirit  of  Cod  to 
;>e  p  our  inbrmities  in  f)r,.yer,  or,  as  the  word  llgnifies,  to 
lielp  together^uh  us,  ro  let  his  Ihoulder  to  mir's,  and  lift 
v-ith  u.  at  the  fame  burden  ;  the  Spirit  of  Cbrift  and  our 
own  fp.ru  nniftl^dothcirpart  In  carrying  on  this  uo.k: 
If  we  er.pecrthe^pint's  advance,  we  muft  exert  our  own 

eivleavotirsfmoreparticularly.  the  Spirit  heljHusinnrayer 
^y  working  ,n  m  a  deep  fenfa  of  cur  fpiritual  w.,.us,  by' 
rraig  us  an  .nj.ght  into  the  promifes,  and  enabling  ns  to 
pUad  .heraat  tne  throneof  grace,  by  creating  and  ff.rring 
up  dcfires  ,n  our  fouls  to  have  our  want,  ftinplied,  by  en- 
c-ouraj^mg  and  emboldening  us  to  come  to  God  in  praver  as 
t_o  1  I.th^with  an  hu.>ble  reverence  andchild-lifce  con- 
"li-nr  wr''^""2"  '''^  noly  Spirit  be  our  gnirie  and 
tH.'V  ,  the  ''"7'  /^^"°^  '-  -^  '"  R've  U.  o°c..f,o„  ,0 
I   >  -1  T     .'  ^^."■.''■'"'■'^  ""'"^'i'att^ry  infpired  and 

i^^:Z  "'  ^^  "".  ■■'^'';  *^'^"'^ :  '*'  -^^  ^■''^■-  care  ti,.t 
*e  m.l.ake;,,.:  .n  ; .  .    ..  !  .„,■,,,  i„^,,;,^^  „  frothy  r!o. 

■4'  >: 


qusnce  and  affecled  hngiMgs,  outward  %-ehcmcncv  and 
boldnefs  of  Ipcech,  a  natural  fervency,  cracquired fUiencv 
of  cxprellion,  for  the  Spirit's  help  and  affif^ancein  prayer 
Imi>!orc  the  Spirit's  help,  and  he  will  help  thy  infirmities  • 
he  wi  niew  thee  thy  fins,  togive  thee  matter  ofconfefllon  ' 
he  wil  niew  thee  thy  wants,  togive  thee  matter  of  petition  [ 
he  will  niew  thee  the  mercies  and  blelUngs  of  God   tovicld 

thee  ti.attcrof  thank rgiving,  he  will  niew  thee  the  church's 
mileries  and  necefllties,  to  furnifli  thcc  with  matter  t)f  in 
terceflion.  Thus  the  Spirit  will  afiift  thee,  but  never  cxpf  t 
th8t  he  (hould  .net  without  thee.  3.  The  proper  work  and 
ofhce  of  the  Holy  Spirit  in  prayer ;  it  is  ro  make  intsrctf-r. 
f:r  us  vtthgroaningr  vjkich  cannot  be  uttered.  Hut  ho'^v  is 
the  Spirit  an  intercefTor?  Is  not  that  Chrift's  office  >  /mr 
Chnft  IS  an  intercelTor  for  us,  the  Holy  Spirit  is  an  inre"r' 
ceflor  in  u«r.  Cln  i(t,  in  refpeft  ofhis  met itorious  fufferipLrs 
IS  an  Advocate,  Mediator,and  interctflbr  with  the  Father 
for  us :  The  Holy  Spirit  intercedes  in  us  by  enablinc  us 
for,  and  aflilling  us  in,  the  dutv  ;  by  quickening  our  affec- 
tions, and  enlarging  our  defires  ;  by  icttingus  a-proaninff 
flfcer  the  Lord.  Groaning  denotes  the  f^rength  and  ardency 
of  dedrc  which  through  the  fervency  of  it  puts  the  foul  tu 
pain,  and  an  holy  impatiency,  till  it  be  heard.  Lord,  how 
flat  and  dead  are  our  hearts  fometimes  in  praver  '  How 
much  are  our  fpiritsflraitened  !  But  if  we  want  word^  let 
us  not  want  groans;  let  thy  Spirit  help  us  to  groan  out  a 
prayer  when  we  want  ability  to  utter  it ;  forfilent  groans 
proceeding  from  thy  Spirit,  flull  be  heard  in  thine  ears 
w+ien  the  louddl  cries  fhall  not  be  heard  without  it.        ' 

27  And  he  tliat  fearclw-th  the  hearts,  knowetk 
what  u  the  mind  of  the  Spirit,  becaufe  he  makcth 
interceffion  for  the  faints  according  to  the  will  of  God. 

AV.here,  the  title  or  attribute  given  andapproprratetl 
nnto  God.  Hefcarrheth,  or  knoweth  the  h'-art  He  w^s 
the  m^kerof  the  heart,  and  is  the  difpoferoft'ie  heart,  and 
will  judge  every  man  according  .0  hi.  hearr,  and  therefore, 

he  mnfl  Know  the  heart  thoronghly  and  perfeftly.cer rainjJ- 
nnd  mfalliuly,  and  it  is  the  joy  of  an  upright  peribn,  tba't 
Ood  knoweth  and  iearcheih  the  heart.  When  the  worll 
condemns  him  for  infincerity,  he  rejoiceth  that  Go-1 
kncjweth  h>s  integrity  ;  and  when  he  has  ir  in  ,he  purpole 
of  his  he,-.rt  to  do  good,  but  wants  power  m  his  hand  to 
arcomp.ilh  and  effca  it,  this  is  his  con.'blation  that  God 
accepts  It  ;,s  dc.ne,  what  he  did  dtfire  and  rcfohe  to  do 
2  Chron.  vi.  8  Xote,  2.  The  action  here  .ittributed  to 
he  heari-iearching  God  ;  he  WerA  -u^hat  is  the  ;W  of 
iheSptttt  :  That  is,  he  knoweth  the  woi kings  of  the  Hclv 
Spirit,  and  cf  fvurcwn  fpirits  sift-,  in  thc<I,irv  of  prav-r 
It  IS  a  great  comfort  to  the  chiMren  of  God,  tint  the 
Lord  knoweth  «hat  kird  of  fpirit  is  working  in  their 
h...rt.s  when  they  are  before  him  upon  their  k.;cc.  Do 
we  labour  nnder  d;inculty  of  utterance  in  prayer'  Are  we 
attended  «  nhdiflractions  in  prayer?  Do  we  at  any  tim- 
forgetatMl  leave  out  in  prayer  what  we  intentfed  to  ru- 
into,,  ?  1  he  LcTri  knoweth  «hafis  .he  mi,,d  of  our  fpfrirs 
inthatmntur.  God  do.tl.  rot  cnly  he.r  his  J.^A 
r.r.yers  bull, e  hers  theirddire^  n,-dgrants  no.  ontv  the 
.).  (.r.s  of  our  I.ps  nit  ,1,.  ,!,  ,„■,  ,  „f  ,,,  Aeart.s,  v  I.ich  ha'c 
ret  h«n  cKi  .-.(Ted  by  our  lips.      3.  Who  (he  pcri.ms  IX 

W  h0!.T 


5^ 


ROMANS. 


Chap.  viir. 


whom  thcHJy  Spirit  inferccJes  for  in  prayer  :  They  are 
J.iiiits  :  Hctnaktth  iKicrctj]''^  f'^r  the  fii'inti  ;  for  thcni  ex- 
clufu'tly,  and  r;or:e  bur  them  ;  for  tli'-iii  inclufively,  ftrall 
and  every  ime  of  ihem  :  1  he  Spirit  fjniflifies  all  thole  in 
vlioiii  and  for  whom  he  intercedes ;  he  is  firlla  Spirit  of 
regeneration,  before  he  is  a  Spirit  of  intercclTion  ;_he  firft 
pnis  gtacicui  difpolitions  into  us,  and  then  (lirs  up  holy 
(Ittires  ill  lis.  4.  'J'he  qiialification  necelTary  10  render  our 
prjycrs  acceptable  to  God,  iliey  nuift  be  according  to  God  : 
that  is,  acvr.rii\rg  to  the  will  and  mind  of  God.  And  that, 
t.  Iiircfpedlof  the  nntter  of  them,  we  mu(>  pray  only  for 
il.ingslawJul  and  warrantable.  2  Jn regard  of  the  manner 
Dfihtin,  \vc  muft  pray  in  faiih,  with- fervency,  and  in  the 
r.r.nie  ofChrift-  3.  In  refiKift  of  (he  end  of  ilitni,  and 
what  we  propound  to  ourfelvesin  them,  which  is  the  glory 
I'f  God  :  ■Not^Aithftanding  ChrilVs  mediation,  and  the 
Sltirii'sinteiccirjon,  we  tnayafknnd  not  receive,  if  we  alk 
a'uijs;  iliat  is,  forbad  end«,  that  wemay  coii!"u:ne  it  upon 
cur  lufts. 

-c8  And  wc  know  tlmt  all  things  work  together 
lor^ood  to  thcin  that  love  God,  to  them  who  arc 
the' called  according  to  his  purpoie. 

That  if,  '•  All  difpenfations  of  providence  whatfofver, 
vhether  ibey  be  crdinaiy  .-.ffiiftions,  or  extraordinary 
trials,  which  dobefal  the  children  of  God  in. this  life,  /hall 
certainly, be  directed  by  his  wifdom,and  ever-ruled  by  his 
J  operand  goodnefs,  for  the  temporral,  rpiritu;il,  and  eter- 
nal good  of  his  children  and  people."'  Ghftrve  here,  i. 
What  thoie  ihin^,s  are,  which  are  efpecisliy  intended  in 
that  coniprehenlive  term,  Allthings.  By  all  things  here  we 
are  to  uiiderfbnd,  C/M«/a^///7iV,  tr^n  omnia  turpia.-  "  Ail 
the  faints  afflictions,  not  their  (ins;"  for  tb'en  then  they 
might  rejoice  in  their  fmsand  wickednels,  which  is  da:nna- 
b!e  impiety  as  well  in  theirfufferingsfor  Chri(b,ieeingthey 
may  rejoice  in  that  which  by  God's  defignation  tendcih  to 
iheir.good  :  But  by  all  :/iings,  the  apollle  means  allprovi- 
dential  occurrences  and  difpenl'ations;  all  flations  and  con- 
ditions whitfoever,  be  it  prolperity  or  adverliiy,  heahh  or 
licknefs.  liberty  or  captivity,  life  or  deaih,  Cod's  glory  and 
his  children's  good :  fliall  fliall  be  certainly  furthered  and 
advanced  by  it.  2.  In  what  i'enfe  «//  things  may  befaid  to 
y'jjork  for  gr,od,  to  good  men  ;  namely,  as  ilicy  fh.ill promote 
find  further  ihe  temporal,  fpiritual,  and  etenial  welfateof 
the  children  of  God.  If  it  be  good  for  them  to  be  rich, 
to  be  in  honour,  to  be  at  liberty,  they  Ihall  be  fo:  If  it  be 
•better  for  ihcir  I'ouls,  and  more  conducivc'to  their  eternal 
welfaie,  tobclow  in  the  world,  to  be  frequently  under  the 
rod,  to  be  harrafTed  w  ith  aflliftions,  and  alTauhcd  with 
temptations,  th;y  fliall  have  them:  Nothing  that  is  need- 
ful Ihall  be  kept  from  ihem,  only  God  inuft  be  judge  v;hat 
is  needful,  and  when  it  is  needful.  He  that  thinks  he  can 
cut  better  for  himfcif  than  God  can  carve  for  him,  niakes 
liinifelf  wifer  than  God,  and  has  not  only  loft  his  faith,  but 
.liis  wits  too.  x.  That  rt^/ //i/Mi,-j  are  faid  to  -work  together 
■for  good  ;  not  fingly,feparately,  and  apart,  but  as.coadju- 
tors  and  adjuvant  caufts,  and  mutual  helps.  Afflifliuns 
and  temptation:  feem  to  work  ogainit  us;  but  being  put 
into  the  rank  and  order  of  catdes,  they  work  together 
ullh, other  Ulefled  inlhunients,  as  the  »ord  and  payer,  to 


an  happy  tflue,  More-partkularly,  they  work  together 
\\iih  Gud,  they  Work  togeihcr  wiihus,  and  ihty  woikio- 
getl'.erone  witit  another, for ourgood,  fooner  or  later.  4. 
How  can  ell  thirgs  be  faid  toviork  for  good:  particularly, 
evil  things  ?  Sufferings  from  GcA,  andfufterings  from  m-aii 
for  God's  fske  ?  What!  muft  we  cail  evil  good,  pain 
pkalbrc,  torment  eafe,  and  lofs  gain?  Muft  we  dilbeli^** 
our  fenl'es,  that  we  may  believe  the  fcriptures?  ^hf. 
Though  afflic'tior,  which  h  evil  tn  its  own  nature,  cannor 
bring  frorih  good,  yet  furtly  God  can  bring  forth  good  out 
of  evil,  light  «Hit  of  darknels,  jnd  make  his  people's  trou- 
bles the  way  to  their  triumph,  and  every-crol's  providence, 
a  ftep  to  theaccomplifliment  of  his  promifc.  God  ftjfTcrs 
evil  things  tobefal  iis,  to  keep  out  worfe  things,  and  caufes 
evil  things  to  prepare  us  for  betterthings;  the  crof$  makes 
way  for  the  crown  :  For  affliction  •here  is  glory  ;  forlighc 
affli(flion,  a  weight  of  glory  ;  and  tor  light  afflction  which 
is  but  for  a  moment,  a  far  more  exceeding  and  eternal 
weight  of  glory.  5.Thechara<^terof  the  perlonsto  whom 
this  privilege  doth  belong  :  Tht>  are  defcrihed  by  th'fir 
Chrillian  atfc<ftion,  they  l;ve  C-jd,  and  by  their^fre(flual 
vocation,  they  are  called  accardirg  to  his  purp'jfe.  They 
love  God,  and  evidence  the'nr  love  to  him,  by  an  high  efli- 
mation  of  him,  by  their  delight  in  him,  by  their  deiires 
after  him,  by  their  longings  for  the  full  fruition  and  final 
enjoytncnt  of  him.  And  as  they  love  God,  lb  are  they 
railed  of  God-;  externally  by  the  jlifpenf.ition  ol  the  gof- 
pel ;  internally,  by  the  operation  of  his  Holy  Spirit:  They 
are  called  out  of  darknels  into  light,  out  of  bondage  into 
liberty,  and  all  ihisefficacioufly  and  powerfully,  yet  Iweet- 
Iv  and  freely,;  in  a  way  congruous  to  the  will's  liberty.  6. 
Thecersainty  and  evidence  of  ihispropofuion  and  aflcrtion 
That  all  things  -jjork  together  for  good.  It  is  not  built  upon 
corjefture,  or  bare  probability,  but  upon  certain  know- 
ledge; 'Me  ^nr.f;  partly  by  divine  revelation, God  has  told 
us  fo;  .partly  by  experience  we  fiiid  it  fo.  And  when  the 
apofl'e  fpeaks  it  out,  we  kn'.'M,  it  is  a  word  of  confidence 
and  aiTurance,  it  is  a  word  of  comfort  and  encouragement; 
all  the  faints  of  God  to  the  end  of  the  world,  as  well  as  the 
apoflle  himfelf,  may  depend  upon  it,  live  in  the  faiih  and 
afiurance  of  it,  and  draw  all  that  confolation  from  it  which 
may  render  their  lives,  in  feme  fort,  an  heaven  upon  earth. 
And  now,  if  this  be  an  indubitable  and  undeniable  truth, 
That  whatever  fuiferings  and  af)l;dions  a  faint  mee:s  with 
flnll  work  together  for  good  ;  then  we  mminfer,  that  a 
fuil'ering  condition  is  not  fo  bad  a  condition  as  ti;e  wo:  Id 
fuppofes  it.  The  lion  of  affliction  is  nf^fb  fitvct  as  he  is 
printed.  Tin^esof  difficulty  and  trial  bringferious  thoughts 
of  God  into  our  minds,  who  are  too  prone  WTorget  lioth 
him  and  ourfelves  in  afiluence  and  quiet.  BleJTed  be  Cod, 
the  time  of  aflliftion  is4io  unprofitable  time,  nor  uncom- 
fortable time  neither  :  his  a  thinking  time, an  awakening 
time,  a  leaching  time,  a  repenting  tiin<^,  a  weaning  time  ; 
therefore,  blefied  is  the  man  whom  God  corredeth  and 
teacheth,  ^_ 

zgYoT  whpm  he  didforclcnow,  he  alfo  mnpredcf- 
tinate  to  be  conformed  to  the  image  of  his  Son,  that 
be  might  be  the  firfl-born  among  many  brethren. 
30  Moreover,  whom  he  did  prcdcftinatc,  them  he 
alfo  called; 


Chap,  vin 


R    O    M     A    N    S. 


557 


called:  and\vhomhs  called,  them  he  alfo  juflified  ; 
and  whonihejuflified,  them  he  alfo glorified. 

St.  Paul  in  thefc  verfes,  lays  befure  us  a  chain  of  the 
caufesof  ulv.irion  infepiril)!/  linked  toTethcr,  the  firllof 
which  wa-;  before  all  time,  nivnily  Gjd'i  forekTuwled  tc 
of  u;  fro:n  all  eternity,  and  hi?  precJefli-.i.iting  orappaint- 
ing  of  ns  10  eterml  life  :  IVoimh^  di<l /jrekio-u,  he  did  alfo 
predep'mate.  But  whst  were  we  predefli.Tited  unto  r  He 
telh  U5  in  the  next  words,  To  hi  conJi--m;d  in  iht  im.ige  0/ 
his  Son  :  That  is,  to  be  niada   like  unto  the  Lord  Jefus  in 


H'hnt  Pjfill  v}ff,iy  fo  fh.fe  thini^r  ?  that  is,  to  the  fore- 
nnmed  truth  anddoclrines,  to  thcforcmentioned  privilcjies 
and  benefits,  wint  co;nforis  doth  aiife  fruni  thciii?  Ho^v 
/hill  we  live  up  anfwerable  to  them?  Neither  tha  tongues 
o^  men  or  angeh  is  fuffi-ient  to  declare  ihecompreheniu'e 
fulnefs  of  the  foregoing  favour  of  vocation  and  jull.hc.i- 
tion  here,  and  gljrification  in  hciveii.  Such  love  2nd 
gO'.i.lncfs  are  beyond  expreflion  ;  it  is  as  mach  .is  it'  the 
apofHe  had  thus  faid,  "  \\"h.-,t  boundlefs  love  did  our  God 


move?   Nj  tongue  can  it  exprefs  :    Ntj  angel  can  this  my  I  ■ 


tery  fcan,  nor  tell  our  happinefs." 


patience;  and  like  unto  him  in  his  glory ;  fuflerinjT  with 
him,  we  ftiall  beglorified  Together.  The  fecond  privilege 
we  are  part.ikers  of,  is  in  time,  namely,  elFeJl  lal  vocation  ; 
tVhtm  hj  did  fr.'dtjiinate,  them  he  al[a  calhd.  They  are 
called  out  of  a  flato  of  ignorance  and  darknels,  of  tin  anJ 
wickednefs,  ofil  iverr  and  bondage,  iintoknowledge,  grace 
and  holinei'b ;  and  the  Holy  Spirit  of  God,  inclines  and 
enables  them  to  obey  his  call.  The  third  privilege  isj:il- 
tification  :  IVlr.ti  he  called;  them  he  alfo  jufiified  ;  That  is, 
abfolvcd  from  guilt,  and  freed  frojn  condemnation  ;  dif- 
charging  them  froii  their  obnoxiDufnef-.  to  wrath,  and-the 
fcverity  of  divine  difpleafure.     The  lafl  privilege  we  are    hijn  up  forus  all,  how  ni:>ll  he  not  with   hiin  alfo 


on  wljol'e  tide  he  is  of,  need  not  fear,  either  how  many  or 
how  mighty  they  be  th'.t  are  ngjinft  them.'  God  is  for  his 
people  ;  that  ii,  he  approves  and  owns  them,  he  afUlSand 
helj)?  them,  he  will  fuicsed  and  blels  th-m,  rewartl  and 
cro.vn  tliem.  Who  then  can  be  agiinft  ihem  raiioijaliy, 
agiinft  them  fuccefTivelv,  ag»inrt  rhem  fafely?  How  dan- 
g.Tous  is  it  to  be  agaiiill  tliofe  whom  G^is  for?  IfC-id 
htfijr  ut,  -wlx)  can  he  agninj}  us  ?  And  if  God  be  againll  us-, 
who  can  be  for  Uii 

32   He  thatfp^red^not  hiso'.vn  Son,  bizt  delivered 


pwtakei-s  of,  is  after  time,  ramcly,  glorit;catioi-v;  IVbom 
hi  juftiped,  them  he  alfo  glorified.-  'J'hey  arc  already  glori- 
fied in  Chrifl  their  head,  they  have  alre:!dy  the  cirnell  ind 
iirft  fruits  ofglory,  namely,  the  Roly  Spirit  dwelling  in 
them,  and  they  fliall  ere  Kmg  partake  of  tlip  fame  gloj^  ' 
which  Chrift  himfelf  is  in  poiT-Hion  of  :  John  xvii.  FatlUmL^ 
/  rvill  that  thofe  whom  thou  bafl  pjven  mc,  may  he  -uittrH^^^ 
ruhrre  [  ant,  fee.  Biit  it  nw-y  be  (itid,  that  oi>€  link  is  want- 
ingin  thi?  golden  chain  of  f.ilvation,  nam:ly,  Inncll^caci- 
on  :  No  mention  is  here  made  of  that,  yfv/^  Some  con- 
ceive, that  fanifUfication  is  conche<l  in  eifeclaal  vocation  : 
others,  th:ii  it  is  included  in  glorification  ;  for  fanftification 
h^/oria  incht/i,  glorification  is  gratia  c^nfummuta  ;  grace 
is  the  low  efl  degree  ofglory.  and  glory  is  the  highell  de- 
gree of  grace.  Others  anfwer,  I'hit  tiie  apoltle  imkcs 
no  nirnticn^re  of  rincliliaaticn,  for  this  reafon,  becaufe 
he  was  felting jAwm  here  thecaules  of  f.ilv.ition.  Now, 
fantftification  1-4^^ the  way  ro  faivation.but  notihecoiife 
of  it,  thc^^flU  mentions  not  ih.itherc  though  elfcwhcre 
lie  Aiflicie^^tliews,  thit  nono  are  now  jiftiried,  dr  can  be 
hereafter  glorified,  thatarenot  here  f^nftified  and  renewed. 
From  the  whole,  Ifar?;,  i.  That  tliere  were  cenainpcrfons, 
before  all  time,  chnfen  of  Gad  topofTefs  and  inherit  eternal 
'i  fe.  2.  That  God's  defign  in  chofiiig  of  then),  was  to 
render  them  comfortalde  to  Chrifl,  in  h'S  holinefs,  in  hfs 
fufF;i^^^nd  in  his  glory.  3.  That  ihufe  whom  God 
cTiuftJ^BP^ro  time,  he  calieih)  juftifieib,  aiid  fanclificih  in 
tkne,.;^rid  will  ftuUy  glorify,  when  time  liidUbe  no  more. 

31   What  fhil!  we  then  fay  to   thefe  things  ?   If 


freely  give  us  all  things  ?  ^ 

Here  we  have,  i.  A  propofition  iaiJ  down,  containing 
matter  of  theliighcft  confolation  tci^i:  namely,  Thar  Goil 
fpared  not  h's  own  Son,  but  deli^Q^d  him  np  for  us  ail. 
'e  fpare,/ iiJ ;  that  i«,  he  did  not  fpirc  tojiive  him,  or 
ivz  with  him  ;  wtili  Abraham,  he  did  not  withhold  iiis 
So;i,  his  only  Sou  front  us.  ^;ain  :  f/e  did  not  /pare  him, 
that  is,  he  did  not  fparc  topundh  hiiii;  he  did  not  abate 
liim  one  far  thing,  nor  fpare  him  one  ftrok«,  which  divine 
juflice  did  or  could  demand.-  It  is  further  added,  that 
C'jd  drliveredhim  up  for  us  all.  Judas  delivered  tip  Chrill, 
Pilate  delivered  hiin  up,  and  ihe  Jews  alfo:  Jiidns  for 
money;  Pilate  for  fear,  the  Jews  ror  envy  ;  but  none  for 
tliefe  dt-livered  him  up  for  u's :  But  (lod  the  Failier  de- 
Jifcred  iip-hi«  Son,  ai:dGol  ih.->Son  ^iP^red  nj>himfiir, 
as  a  prifoner  by  the  fentence  of  the  Ja->v  is^ilivered  n;U() 


execution  -.   and  his  beiiij  delivered  up  for  «  denotes  u 


a 


Oodhe  for-u.s.  whocan  be  a^ainO.  us  ■' 


vicegereiuy  of  his  fu/fermgs,  not  only  fo.-.onr  good,  astJK^ 
fi'ial  caufe,  but  for  ourllns,  .'.s  the  intriiorioa^ca  jfc,  in  our 
roon,  place  and  ftead.  '.'L'arn  hence,  that  ih:  utmofl 
rigour  and  feverity  of  divine  ju'tice  was  in.licled  and  e-.ic- 
cured  upon  oi:r  r,.ord  Jefus  Chrilt  in  the  day  of  his  pillion, 
.".nd  that  by  ihe  pk-aiure  and  appointment  of  Gid  il.e 
Faiher:  He  fparcit  >tJ.  but  delivered  up  hi.'  ciun-'3'jn.  1. 
The  comfortable  inference  and  coiuUiilon-Ah  ch  rhc-'pof- 
tle  draws  fror.»  the  foregoing  propofnitin  ;  Ihx'  jTioli hj  rot 
'Miib  him /rfel/givf  t!S  -till  (hl>n>s  "  Insimiiing,  tUat  tlio 
greatcft  mercies  and  bell  of  blfllnigs  fliallnctbe  denied  to 
ii«,  or  withheld  from  ns.  If  Chrift'sbeours,  1  Cor.ii.  21. 
aU  things  are  ynurs  (.hat  is,  all  fpritual,  teitiporal,  ji.>v| 
eternal  mercicf)  and.ye  are -C brill's.  For,  i.  No  o-tirr 
^.E  i  Hi-.rcy 


'.S8. 


K     O     M     A..N     S. 


Chap,  vjn 


mcny  '..i:t  be  to  iloar  to  CixJ  ^s  lii%  iiwu  bvti  :  He  w^s  liis 
riii:I\<lt;lij'lii,  It",  tlicrc^T.-,  lie  (pArcJ  tnit  ihi-  moll  cx- 
<i:!ljiit  ;ncr<v,  lit  xvil!  ri>^*i  '•  liiihulj  uiiy  'mlcriur  mercy.  i- 
Tlicrt'  !■>  im  I'Tiicv  iiuTty  wc  \\;iiit,  hut  wc  arc  intitIcO  co 
il  hj'i5iep,irtof  Chrill,  ami  it  i^Loiivcycd  tous  wiiliCluirt  ; 
.!!  tliino!!  ,'.TS  t.i  rijijlir)  are  ours,,  if  wc  he  his.  ^.  If  Goil 
;r-!vc  Hi  his  Son,  H iif u  VIC  wf-re  his  eiicmit),  tnt^iinly  lie 
^^•iH  ileny  u<  ckhI'U^  ihit  is  pood  for  us,  now  wea)^  re- 
<(>u».'.le<;  aiut  mr.Ue  t'ricudi.  h  is  onr  apolHe's  .n  jvumcnt, 
Rom .  V.  ■  9.   Jfy  loheii  we  vnrc  cittnil:s,  isif  xtsre,  Sic . 

3-;  \Vhoni.»l'.  lay  any  thiiii^  to  the  charge  of  Cod's, 
t  led  ?   li  is  God  th.it  julli!iclfi : 

Xvte  I)ere,  i.   The  apolllc's  tontijcnt  and  dorliiigth.il- 
lcai>c  :   who  p}ali  hty  av.y  trln^  to  the  ^i'>ari;e  of  Gad's  ehcl .' 

iy   ul  the   (;halltiij';e  :    It  is 


Cod  liimfclf  frown  upon  the  hrlipvf r,  f^hh  can  bririT'to 
Gdd  .1  rij^htcoiitnefs  iii:u  is  highly  [ilr^alirm  to  iiim,  witii 
ic(peif>  to  which  Cod  may  bejuji,  and  the  jufHfier  df  him 
th<U  helicfeth  in  fefut.  2.  '1  he  Rround  of  ihis  triumphant 
thallenge  w  hid)  fniih  enables  the  htlitver  to  in.ike,  and 
tint  is  the  mediation  of  Jefiis  Chrift,  in  the  four  eminent 
br.inchcsofit,  his  death,  rcfiii  reaion.  ey.ihationand  intcr- 
cellion.  Chrll}  illd,  is  r'lf^n  /■■gain,  is  even  eil  GtiVs  right 
hanj,  making  conliiu.il  hilirc^J/icn  f:r  us.  1  lie  nee  l<farn, 
'1  hat  a  believer's  triumph.*;  over  condi'inn.T.ioti,  do  cini- 
ncntly  arife  from  the  fevlril  acts  of  Chris's  mcdi.ition. 
Chrift  died  and  rofc  ag;ain  :  our  delv.  is  therefore  p:iid,be- 
caufe  our  furety  i-.  difcharged  ;  he  fr.sit  God's  right  hand 
as  a  teftimony  of  ilie  conipletenefs  of  his  facrifice  and  fjtis- 
faction  for  us,  and  he  continually  intercedes,  that  is,  pre- 
fents  himfelf  to  his  father  in  both  his  natures,  and  in  our 
names,  as  our  Surety,  our  Advocate  and    Mediator:  lyhi 


igc  :   H'M jifau  uty  any  ir.np  to  1 
H^Mre  oh/c/-je.  The  univerrilii) 

univerf.il  in  a  double    rcfpc't ;     i.     la  relpfCl  of  perfons 

acci;(ini», ///ijyZ'^///     He  excepts   none   in  heaven,    none  then  jhuli  lay  any  thing  t(r  the  believer's  charge,  izc. 

in  earjli,  yea,  none  in  hell ;  neitficr  fin,  nor  the  law,  nor  „     ■.,,,     n.   nr           .         r           11           r^i    'n  % 

Saran,   ^cr   confcience.   having  any  thing  to  lay  to  their  .  35  A\  ho  fhall  fLparatcusfrom  iheloveof  ChnR  ? 

charge,  in  order  to  our   condemnaiion.    :;.   In   r.i.lpec^  of  y/'««  tiibuJation  .-    or  diitrels  ?  or  pcvkcution  ?  ov 

rriii:^s;  he  c\cep-!s  nofortoffins,  thoiij^hneviriohenjuf  IJniiiic  ?    or  nakeduels  ?  or  peril  ?  or  ftvord  .' 

]y  aggravated,  and  fadlycircunnrta«tia(ed:Juaifyingj;race  That  is,  rvone  fiiall  feparalc,  nothing  flia!!   fepar.ue  li.e 

arge.      Learn  hence,   1  hat  it  is  impoihblc  believer  from  the  love  of  Clirill :   either  from  the  love  that 


is  their  full  di! 


for  any  charge  or  accufaiion  to  fake  place  ag.iinft  tholie 
\vho:n  God  doth  jiillify,  becaufe  there  is  nothing  to  accufe 
them  of,  none  to  accufe  them  10,  and  nobody  to  frame  or 
make  the  accufation  againfi  them.  Well  might  the  apol- 
"(le  fay.  Who  can,  who  fliall,  who  may,  who  dare  lay  any 
thi^  to  the  juftilied  perlons  charge.'  A''/#i',2,  The  ground 
and  rcafon  of  this  confident  challenge  ;  it  is  God  thatjul- 
lifteth,  who  (liall  ccndcmn  !  Here  o/'A?rt;f,  i.  That  there 
i  s  a  very  gracious  p^^^ge  vouchfafed  to  behevor?,  v.  hi  A 
the  kriptures  call  juTTification.  2.  That  it  is  God  ihac^^^, 
julllHeth  the  bcl;ever's  perfnii,  and    pardons  his  fins.  ^>i^^^|L 


Chrift  bears  to  him  or  from  that  li>ve  «  h'ch  h- "  ito 

Chrill ;   no  pi  rfon  fliall,  no  condi.Lon  of  life  i  .:e 

them,  neither  outward  trtnbles,  nor  inwiiid  ^  i>o 

evils  either  feh  or  feared;   the  apcUle  defiles  a ,..;es 

them  all,  becaufe  neither  of  them  alone,  nor  ail  together, 
cm  nndafj)  x\\i  armsof  divine  love,  in  which  helieversare 
ii(r\y  ent'oid;.d.  T.^arn  hence,  That  no  troubles,  tribu- 
lations or  diftrflTts  whatfcever,  can  difToIve  the  union  be- 
iwi.Kc  Chrilt  and  bcjievcrs.  or  ever  ,'':para;e  them  from  his 

uone  but  God  ;   he  is  the  ^fon  againlt  whom  the  otfencl^P^G   (As  it  is  v.  rf.tcn..  i  or  thy  fake  wc  are  killed 
is  committed,  and  he  alon<^c  it  is  that  abfolves  us  from    all  the  day  long  ;   ;vcaie  accounted  as  flicepfor  the 


the  guilt  contrav'tcd.  When  the  julVice  of  God  accuies, 
when  the  law  of  God  accufe.?,  when  our  own  confcienctw 
sccule,  whiJii  ^ia!i  and  wicked  men  accufe,  the  siercyand 
y;oodners,  the  tru;!i  and  faithfulnefb  of  Cod  will,  for  the 
i'ake  of  his  Son'.s  fat'^flion,  acquitand  difcharge  us:  for 
it  is  C'jd  that  jujl^eth. 

3  J  Who  /#P^hat  condemneth  ?  Il  is  Chrift  thai- 
died,  yca.^ther  that  is  rifei^again,  who  is  even  at    ere  killed  1.II  the  day  Lr.g.     The  wordi^J^lhe  day  long, 
the  ri; 


Uau^hter.) 

As  if  the  apoflls  had  faid.  *'  The  faints  of  (Id  have  en- 
dured all  mannerof  (jfu-rings,  and  yet  were  not  ffparated 
from  the  love  of  God  ;  therefore,  the  like  or  worfe  fuffer- 
iiigsfhall  not  be  able  to  feparate  us  now."  Here  note 
\\l  hat  may  be  the  lot  and  portion  of  believers  in  this  life, 
and  that  is,  killing:  for  the  fake  of  Claifl  :  Fir  thy  fake  vie 


ht  lITiid  of  Cod,  who.  alfo  inaketh  intciccf-     t^cnote  the  continuance  o7 the  perfecuti^jhc/mwearied. 


Iion  lor.  us. 

The  apoltle  heri^goeson  with  the  triumphant  ciiallenge 
in  the  foregoing  verfe  begun  :  Who  (iudl  condemn  thejnf- 


ntis  of  the  enemy,  and  the  patience  oHfT^faint;.  Learn 
I'.Ciice,  1  h:it  fuch  as  relblve  upon  the  prtwM^of  Chrif- 
tianiiy  muft  prepare  for   killii.g,  if  God    requires,  and  be 


ready  to  Jay  down  their  lives  for  their  rtlgion,  when  God 


]f  death  looks  the  believer  in  the  face,  faith  faith,  Chrill 
hasaboiifbed  dtath,  and  breuglit  li.^'e  and  imnnirtalii^  to 
light.  If  Satan  roar,  faith  can  Icorn,  snJ  tell  him  to  his 
teet!),  lie  is  a  cimquereti  enemy  ;  that  Cin-';lt  by  his  death 
has  Jtllruycd  him  wliat  had  the  pj^-gr  of  d«Jih.     Yes,  if 


con- 


37  Nay,  in  all  ihefe  things  vvearemol 
quel 01  i  tluough  him  that  loved  us. 

As  if  the  apoftie  had  faid,  "  We  are  fo  far  from  being 
fep-ii'aieol  frctu  Chnft,  by  ibe  atiiiuions  and  nerlecuiions 

Vihilil 


Chap,  viii, 


R    O     M     A     N     S. 


.'iSo 


which  we  unJprgo,  ihnt  wf  .ire  conquerors  by  our  patience, 
nay ,  more  tliiii  conqncrOrs ;  we  Jo  not  only  Uc:if  viir  liUl'-, 
but  (ve  glory  in  tribu'ation? ;  we  conqucrby  our  p.iticiice, 
we  are  more  tl.'an  conqt«rorsby  our  cliecrruliicfs."  J5ut 
becaufe  thefe  words,  mre  than  comjucr-irs,  look  big,  and 
found  jfrent,  tlie  apoftle  inftantly  fiibjoins;  it  is  ihnt  by 
Chrirt's  l\i'ength,  -md  n'jt  by  our  own,  tb.u  we  overcome: 
and  conq.ier:  /Hire  than  conquerors  through  him  thai  loved 
us,  *'hich  words  are  a  ;>frf/>^r.v/?r  of  Chrifl :  it  is  both  a 
properdefcription  of  hini.and  a  coiiipreheniivedefcription. 
When  the  .ipoflla  TiW,  he  that  kvedus,  he  doth  in  cffecl: 
fay  every  thing  elfe:  he  was  born  for  us,  that  died  for 
us,  tli.it  rrdcenicd  and  faved  us;  all  thele  were  theeftetfls 
and  fi-uiis  of  his  love,  and  they  are  all  comprehended  in 
this  ^\y\i\f,.  Him  that  liiv.;dus.  Ladly,  How  the  believer 
is  faid  to  ovcrcoinc  by  the  help  of  his  perfun.  I^I'jre  than 
ccnqutrors through  himth.ii  lived  w,  WThence  ham.  That 
all  aCIirirtiao's  ilrength  licsin  ChriiT:,  and  not  in  hinifclf; 
all  his  ftrengfh  for  vidory  over  fin,  all  hi;  ftrength  for  vic- 
tory over  futll-ritig,  is  all  received  from  CIuilt.4s  .ill  to  be 
attributed  .iiid  afcnbed  to  Chrift ;  the  ftre*i;h  of  every 
faint,  yea,  the  whole  hoft  of  faint',  lies  in  the  Lordof  iiofli. 

38  For  I  am  pn-fiirirlcJ,  thit  neither  dcalh,  nor 
life,  norantjels,  nor  princip.ilities,  nor  powers,  nor 
thinj;s  prcltnt,  nor  tilings  to  come,  39  Norheiglit, 
nor  deptii,  nor  any  other  creature  Thall  be  able  to 
fcparatc  us  from  the  love  ot  God,  ^vhich  is  in  Chrift. 
Jefus  our  Lord. 

Our  apo?He  concludes  this  excellent  cli.iprer  with  tri- 
umphant exprcllions,  as  he  had  be^nn  it ;  in  the  fi;  rt  verfe 
he  procliiuis  th.u  tiiere  is  no  condeiniiation  to  them  that 
are  in  Chriil  Jefus ;  I anip(rfuaJ;d,  Siz.  Where  obfiive, 
I.  The  propi>lit:on  poluivdy  laid  dawn,  nothing  fiiall  fe— 
parate  from  ^he  love  of  Chrift  ;  his  love  is  l;kfc  himfelf, 
unchn<ij;ea^  andeverlalVmt;  ;  he  everloves  the  fame  ptr- 
lon.  and  ever  lovrshim  for  ilrt  fame  rcafon  ;  likenefsis  the 
ground  of  love,  the  attracl:ive  and  loadftone  of  it  ;  now 
the  image  of  Chrift,  by  the  Spirit  of  Chrill,  is  bojh  pre- 
ferved  and  increafcd  in  the  believers  foul  -,  this  engages  the 
heart  of  Chrift  towards  Chriltians  in  fiich  a  manner,  that 
nothing  (hall  feparate  them  from  his  love,  2.  The  enu- 
meration and  indatlion    of  paiticulars  which   the   apoftle 

ikes  «fe  of^or  confirming  this  proprfition,  that  nothing 
llever  from  the  love  of  Chrift,  nor  di- 


«fe  of^( 
>irate^i 


Fi^el 

||^^1  him  :   Ntith;r  life,  r.-ir  death,  that  is, 

1^^  '■'        ■      ' 


ma 
cm  i'ep; 

u:)!-^!^  ii«^»)te)_^^  ^    ,  _._     ,  ^ 

i-ciiher  the  iicjflp^jp  life  tior  the  fear  of  death  :  A'or  argels, 
neither  ^^j^M-  bad :  not  the  good  angels,  for  they  will 
not  attempt  it  ;  nor  the  bad  angel? ,  for  they  can  never  cfFv  c1 
it:  Nor  principalities,  nor  po-utrs ;  by  them  undci ft.ind 
earthly  powtr,  the  great  and  mighty  potentates  of  this 
world  perfVtuting  us  for  Chrift,  yet  Ihall  never  be  able  to 
tiivorce  us  from  him  :  nor  things  prifent,  nor  things  to 
corner  neijncf  the  things  which  weenjoy  at  prcfent.  orcn- 
dureflpH^^t ,  or  may  hcreafier  meet  with,  be  it  profj^crity 
or  a^Rutv;  their  prefcnt  and  future  condition  oflife  fliall 
be  ic^^bed,  whatevercome  s ;  come  what  maycome,  come 
what  wdl  come,  come  what  can  come,  nothing  (hall  come 
aiuifs  unto  them  :  \vhalever  has  happened,  noeshappen,or 


in  ly  happen  to  them  in  this  world,  flii!l  not  fruftratc  thcii* 
hn^r- iif  fir-'i-c  Ii.«|,i>M,.  r»   iii   iitr  wtirl'.i    to  conie  :    .".  cr 
hAghth,  nor  drpib;   that  is,  neither  height  of  honour,  nop 
depth  of  ignominy,  neither  the    top  of  wordly   advarcr- 
mciit,  nortlie  bottom  of  wordly  debatcmer.t,  neither  ilie 
height  of  fpiritiirfl  enlargement,  nor  the  depth  of  i'pii  iiu.l 
delert:oir>.        God  can   and  will    keep  his  faints  in  ;iii 
honourable,  in  a  comfortable,  yea,  in  a  faleftare  and  '."oi; 
dition  all  at  once  :  Nor  any  other  creature  ;  that  is,  if  t!i?re 
be  any  other  creature  not  comprehended,  orcomprilVdu* 
the  foregoing  enuiufration,  what  ever    it  be,    it  niuft  fall 
under  the  rank  and  denomination  of  creatures ;    and  no 
creature  either  in  heaven, or  in  e.irth,  or  in  hell,  (hall  lepa- 
rate  Chrift  and  us.     Leant  hence,    'I'hat  it    is  matter  ot' 
unutterable  confalatioii,  and  inespreU'ible  triumph  to  be- 
lievers, that  nothing, though  never  lb  great  and  po  vcifid, 
though  never  fo  amiable  or  terrible, fliall  be  able  to  feparate 
them  from  the  love  of  their  Saviour.     Bltiled  be  G.jd, 
our  ftanding  in  Chrilt  is  not  fo  lubricous  ar.d  (linpciy    a; 
was  in  Adam  :  he  might  ftand  or  might  fall :  the  believer 
fhill  ftmd,    the  root  bears  up  the    branches:     *e    (h.ill 
be  kept  liy  the  mighty  power  of  God,  with  (he  concurri-'nce 
ofourtnrn  careful  ami  continual  rndeavours,  through  fail  ii 
u;i'o  filvatioo,     3.    'I  he  full  alfurance  which  the  apollle 
had  of  the  ftabil'ty  of  a  believer's  eftate,    /  am  perfuadtd, 
or  \  a»i  fully  alllired  :  Dut  how  fo?  Not  by  exir.ioriiiuary 
atul  fpccial  revelation,  not  by  npuirc  into  heaven,  not  by 
the -ippar  ition  of  an  angel  to  him  :   Hot    his   afl'urance    is 
built  on  th:it  which  is  common  to  all  believers;    na:iifly. 
the  fame  fpirit  of  faith,    and  the  laaie  love  of  God  flifil 
abroad  in  the  hearts  of  all  believers.  4.   How  the  apoftle 
having  fpi'ken  in  his  own  perfon  in  the  foriiitr  verfe,  fay- 
ing, /  am  ptrfunded,  changes  the  nouiber  inthe  laft  verfe: 
Nothin'T  (hall  feparate  us,  not  me.      Where  mle ^.Iqsn  ha 
aiTtciates  hiiufclf  with  all  true  believers  in  the  pirticijiaiioii 
of  this  privilege:    They   have  all  an  interelt  in  the  fama 
love  of  God,  the  lame  promites  of  lalvation,  and  have  felt 
the  fanc::fyi.ig  work  of  the  fame  Spirit.     It  is  impofiibli; 
rhat  God  IhouM  retract  bis  merciful  parpofe  to  believer^; 
he  that chcfw' them  from  eternity,  frombed'ufs  all  time, and 
gavr  his  Son  ro  fuffer  dfath  for  them  in  the  fulucfs  of  ti:!ic, 
v.ill  perfcvcre  in  hss  purpofe  ;   namely,  by  grace  to  bring 
them  to  glory,     He  whole   grace  pr.evented  titer*  when 
thry  were  in  their  pollutions,  iu  aft,tta;pf-eiiiiiity,  yea,  iu 
a  ftate  of  obftiuacy,  .will  he  leave  them  after  hW  im-ige  is 
engraven,  and  re-iuftampcd  upon  thtni?    He  that  uiviitd 
them  loChrift  svluii  they  were  llrawcr.swill  not  caft  ihem 
out  of  hii  love, now  i!iey  arc  his  luetii'Ders  ;  tiicri  inrcrci  (Kir 
will  prtl'erve  them  frcm  falling, and  prefcm  them  ("..nlihti's 
before  the  nrefeuce  of  his  Fathei'.- gl'ry  with  exceeciir.g 
joy.  God's  love  unto  his  children  is  evci  lading, and  thfjco- 
venaijt  that  is  built  upon  it,  i>  more  firm  than  the  pillars  of 
heaven,  and  the  foundations  of  the  earth  :  Wei!  mij'.ht  the 
apoftle  then  far,-,  Kothing  fliall  ftp.irjtei//  from  the  lovi  of 
God.  ";.  and  Idfllyj'I'iie  ground  of  this  love'i  permanency 
and  diira'ion  towards  believers :    h  is  the  love  of  Gi-d  in 
Ckrijl  Jefus  that  is  vonrhlafe  d  to  us  for  the  fike  of  Chr'Il: 
Jeius:  God  looks  upon  Chrift,  and   lovts  him,  and  them 
in  him  ;  he  loves  all  that  areHieuiUers  ot  h'm,  all  tlijit  a  e 
like  unto  hiui.     O  bleL'ed  Jiiu   '      :  '.    ft^r  t.Sy  I'.k'j   ih.t 

:he 


59° 


ROM     A     N    S. 


Chap.  IX. 


The  Father  fin'les upon  ui ;  we  are  chofen in  :h?e,  judified 


t    •■■  A***«H 


,wi  ;:.^!!  1..  _ 


rifieJ  with  thee:  F-tr  mithfr  /i/>,  nir  dia'.h,  &c.  Jhall ht 
(ibl--  t-)fcparate  ui  from  the  hv;  of  God  which  is  in  Chrift 
lefus  our  L')rd.  Kternil  thinks  to  Father,  Sor.  anJ  Holy 
.Spirit,  for  tlic  confilarioT  thit  fla'.vsfrom  hence!  May  fo 
lii'^li  and  glorious  a  pri/ilegj  oblige  all  thai  are  i  itereftcd 
in  it,  to  tiis  rxercife  of  umverfjl  holinefs,  remembering, 
rhat  as  the  privileges  of  the  j; ot'pel  are  gloriou?  and  great, 
fo  liie  duties  it  requires  are  cxail  and  Itrift.  If  we  would 
enj  !y  the  confolatioTi  in  the  lattverfe  of  this  chapter  (here 
(Ijiated  upon)  we  muft  perform  the  duty  in  the  firft  verfe 
(there  infilled  on)  namely,  to  walk  not  after  the  fltlh,but 
.-ifier  the  Spirit;  oiherwife  the  privilege  of  non-condem- 
nation there,  and  of  no  feparation  from  the  love  of  God 
:n  Chrift  Jefus  here,  will  neither  belong  unto  us,  or  ev-er 
be  enjoyed  and  improved  bv  us. 

G  H  A  P.     IX. 

(hir  apjflk,  in  this  and  the  two  next  chap!ers,  labours 
vii^htily  to  convince  his  countrymen  the  jews,  of  their 
ohjlinacy  againjl  God.  in  rejcBing  his  cminfel  concerning 
their  jujl'Jfcatian  ly  faith  in  Chrifl:  And  that  tlieir  ob- 
Jiinacy  was  the  certain  cauje  of  Ihdr  rcjcBion/or  cafting 
out  ofthefavour  of  God,  and  of  the  calling  of  thi  Gentiles ; 
that  is,  of  inv  fling  the  Gentiles  with  tlie  privileges  of  the 
abdicated  :]tws. 

I  Say  the  trutli  in  Chrift,  I  lie  not,  my  confcience 
alio  bearing  me  witnefs  in  the  Holy  Ghoftj . 

Njte  here,/. The  apoftle's  folemn  afTeveration  or  oath; 

he  cdUClvnft  and  the  Holy  Ghoftto  witnefs  for  the  truth 

of  what  he  f.iys,  which  is  tiie  very  formality   of  an  oath. 

icdrw  thence,  That  it  is  not  barely  lawful,    but   in  feme 

cafes  cxpedientand  nece(r<iry  toafTert  and  confirm  by  oath 

the  truth  and  certainty  of  what  wefpeak;  in  cafes  of  great 

moment,  which  cannot  otherwife  be  fufiiciently  confirmed 

a  Chriilian  may  eltahlifh  his  faying  by  an  oath.      2.  The 

perfon  \\  horn  the  apolUe  fwears  by,    Chrifi  o»d  the  Holy 

Cboft  ;ha  calls  them  to  be  witnefs  of  the  fmceriiy   of  his 

confoience  in  what  he  doth  aflert :  J  fay  the  truth  ia  Chrijl 

Sec.     But  why  doth  the   apoftle  fwear  by  the  name  of 

Chrift,  and  not  rather  by   the. name  of  God,  feeing   the 

Jews  tlid  not  believe  his  divinity,  and  fo  were  not  like  to 

give  any  whit  the  more  credit  to  what  was  aifciled  by  iiim  ? 

I  fli/at-r,  Probably  to  affert  the  Godhead oi  Chrift,  which 

the  Jews  generally  denied, and  therefore  wanted  that  hun- 

our  which  was  and  is  due  unto  it.  None  but  God  was  to  be 

f.vornby  ;  'he  ap;ilUe  fwearlngby  Chril\,proves  liimtobe 

truly  and  really  God,  as  alfo  the  Holy  Ghoft  ;foraPoath 

beins»  an  ac:  of  reii^iou=  worfhip.and  the  apoflle  fwearinj^ 

•by  CSrlft  andtlie  Holy  Ghoft,  dotli  thereby  acknowledge 

their  divinity,  arcording  to  the  words  of  Mofes  in  Dcut. 

vi.  4>    Thou  fljuit  fear  ike  Lord  thy   Cod,  T.>uifervs  him, 

andjhiilt  /-Me/ir  by  his  name.      3.  Astlje  apoftle. appeals  to 

Chr  ft  and  the  Holy  Ghoft,  fo  alfo  to  his  own  conl'cience, 

3:  tiu;  a.voui-hcr   and  \V!;i]el"s  o\  the  tru-.h   of  what   he 


fays.  My  confciem'e nl^  bt\iringm( w'lln'fs.  Learnlher\QC, 
That  God  has  placed  a  confcienee  in  every  man,  whofe 
office  it  is  to  b^ar  witnefs  of  all  his  words  and  aftions ; 
yea,  of  all  bis  thob  -hts  and  inward  affections.  Confcience 
isGjd's  regifter,  to  record  whatever  wcthin!<,rpea1toract; 
and  happy  he  whofe  confcience  bears  •witnef'.  for  him,  and 
doth  not  teftify  againft  him  ;  who  c^infay  with  the  apoftTe 
here,  IMy  coifcience  beareth  tti:  witnefs,  that  J  lie  net,  &c. 

2  That  I  have  great  heavinefs  and  continual  for- 
row  ill  my  heart. 

The  original  word  figniftes  fuch  furrow  as  is  found  with 
women  in  travail ;  3  forrow  continually  afTcclinghis  heart, 
and  afiltfting  his  I'pirit,  for  his  countrymen  and  kinfmen 
the  Jews,  upon  the  account  of  their  obftinate  infidelity, 
ohduraiion  of  heart,  and  fpirit  of  flilmbtr  wliich  was  fallen 
upon  them,  which  had  p.'-ovoked  God  to  refolve  to  caft 
them  off,  to  reje£t  their  nation,  and  fofcattcr  them  upand 
down  throughout  the  world.  Behold  here,  i.  Whatare 
the  dil(n«l  ejfcvt?  and  dreadful  confeqaences  of  obftinate 
unbelief,  under  the  offers  of  Chrift  tentleredto  pcrfonsin 
and  by  the  difpenfatioii  of  the  gofpel,  without  timely  re- 
pentance ;  the  ifiue  wiU  lie  the  final  rejecHon,  inevitable 
condemnation,  and  unutterable.  Behold,  2.  The  true  fpi- 
rit of  Chriftianity  :  it  puts  men  upon  mciirning  fjr  the 
fins  and  calamities  of  others  in  avery  fenlibleandafTcction- 
aie  manner.  Good  men  ever  have  been,  and  are  men  of 
tcnler  and  compafTionate  difpofitions-.  a  ftoic.il  apatbv, 
an  indolency  of  heart,  or  want  of  natural  affeftion,  is  {\\ 
far  from  being  a  virtue,  or  matter  of  juft  commendatio-.. 
unto  any  man,  that  the  decpeft  forrow  and  heavinefs  ot 
foul,  in  fume  cafes,  well  becomes  perfons  of  the  greateit 
piety  and  wifdom.  ■^.  That  great  forrow  and  continual 
heai'inefs  of  heart  for  the  miferies  of  others,  whether 
iintniiient-cr  incumbent,  but  efpecially  for  the  fins  of  o- 
thers,  is  an  undoubted  argument,  fjgn  and  tyidance  of  a 
ftrong  and  vehement  love  towards  tkem.  The  apoftlc's 
great  heavinrfs  and  contirual  forro"d)  for  the  Jews,  his 
brethr.eii,  was  a  great  inftance  and  evidence  of  his  un- 
feigned love  and  afFt;ctlon  to  them. 

3  For  I  could  with  that  myfelf  were  accurfed 
from  Chrift  for  my  brethren  my  kinfmen  according 
(otlieflefh:. 

T;iat  is,  "  So  great  is  my  concern  £m-  ^e  faivation  of 
my  brethren  the  jews,  ihtt  1  could  mKlliT^^atht  greattft 
inilery  and  evil  that  can  bef^l  i^y felfj^p jyevent  t  heir  dc- 
ftriulion."  This  wifh  of  St.  Paul  is  ]S(||[^n  hyper- 
bolical exprcffion  of  his  great  affection  to  his  crmntrymen 
tl'.e  Jews,  and  his  zeal  for  their  faivation,  which  was  fo 
iutenfe  and  veliement,  that  were  it  a  thing  feafonableand 
lawful,  were  it  proper,  "und  could  avail  to  rffe  procuring 
their  faivation,  he  coiild  havew'.ihed  the  greateflevil  to 
liimfelf-;  for  their  tikes,  not.  only  to  be  ejii^nimunciated 
from  communion  with  the  '.hurch  of  ChrifVj^M|fcbe  fe- 
parated  from  Chrift  hinifclf.  )t  it  be  faid,  that  f^^^  wifi; 
IS  linf^jj  and  unnatural,  to  defire  the  falvatiotv^Hbtbers 
witbourown  damnation;  I  iJf</iy^r,  True  :  Andtneierore 
die  anoflic'i  ^vor^lsare  not  an  abfo'tite  andpofiiive  wirti : 

He 


Chap.     ix. 


R    O     MA    N    S. 


591 


He  doth  not  fay,  [ -Mijh  ;  but,  ! ouU  wi/h  .•  Juflaswesre 
wont  to  fay,  wlicn  we  would  cxprcfs  a  thing  to  the  height, 
which  is  not  fit  nor  intended  to  he  done  by  us  :   "  /  cotil:^ 
■wijljfo  or  Jo  .•  J  could  ev^n   be  content  to  iio  this  or  that." 
Which  kind  of  exprellions  no  man  takes  for  a  rtrict  and 
precife  declaration  of  our  minds  but  for  a  figiiiative  ex- 
preSion  of  a  verv  grcJt  and  vehement  paflioii.  '1  hiis  here 
the  apoftle  fays  not,  /  -jjijl},  but  /  could  even  \'jijh.    Were 
it  proper  to  makcfuch  a  \viih,  I  could  even  willi  \o  great  a 
blelfjug  to  my  brethren,  though  with  the  lof$  ot  my  own 
happinefs.     Hence  learn,  i.    1  hat  it  is  neither  Uwlu!  nor 
reafonable  fur  any  man  to  renmiuce  his  own  eternal  falva- 
tjon,  and  to   be  willing  to  be   damned  upon  any  account 
whatfoever,  be  it  for  the  good  of  brethren,  orfor  thcglory 
of   GoJ    himfelf.     Th©  veiy  thought    of  fuch  a  thing  i> 
-nough  to  makfe  human  nature  tremblt  at  its  very  founda- 
rion,   for  the  delire  of  our  own  happinefs  is  the  deepelt 
principle  that  God  has   planted   in  our  natures  :   And  to 
pretend  a  reafon  from  the  gbry  of  God,  is  iinpoililile  ;  be- 
ranfe  our  damnation  cannot  mjke  for  the  glory  of  G  d, 
Tjiilefb  by  our  own   impenitency  and  wilful    obltiiiacy,  we 
have  deferved  damnation.   2.  That  loch  may  be  the  ar- 
dency of  a  faint's  afl'eclion  towards  others,  and  fo  fervent 
his  uefiresfor  their  converlion  and  falvation,  th.it  he  may 
be  willing  to  facriHce  himfelf,  and  all  that  is  dear  unto  him 
i:i  this  world,  for  the  accomplilhing  of  that  end  :  1  could 
■iuifh  I  wehe  accurfed  from  Ckr'tji  j\r  my  brethren,  Ll. 

2  Who  are  Ifraelites;  to  whom  pertaitvlh  the 
aaoption,  and  the  glory,  and  the  covenants,  and  the 
giving  of  the  law,  and  the  fervice  of  God,  and  the 
promifes;  5  Whofe  arc  the  fathers,  and  of  whom 
as  concerning  the  flefh  Chrift  came,  who  is  overall, 
God  blelied  for  ever.     Amen. 

Our  apoftle,  to  vindicate  himfelf  for  bearing  fuch  a  paf- 
fionate  .ifFection  to  the  Jews,  and  for  being  follightly  con- 
cerned for  their  eternal  welfare,  doth  here  recount  and  fum 
up  the  high  ptivileges  and  prerogatives  belonging  to  the 
Jews  abore  any  nation  under  heaven  :  na;nely  thefe,  they 
.were  Ifrsclites,  that  is,  the  feed  and  pofterity  (Sf  Abraliam, 
Ifaac  and  Jacob  :  To  tuhvn pertaincth  the  adoption  ;  that  is, 
national  adoption, not  perfonal ;  God  adopting  the  nation  of 
the  Jews  to  be  an  holy  people  to  himfelf,  and  calling  them 
his  fons  and  h'ls  firfl-born  :  Andthe glift-y  ;  that  is,  the  glo- 
rious prcfence  ofGod  among  them,  the  temple,  the  ark,  but 
particularly  the  Scluxhiuah,  or  divine  prefence  from  bf- 
tween  the  cherubims :  j4nd  the  ciiTcnuitts ;  that  is,  the 
coveiir.nt  made  with  Abrah.im  and  Mofes,  theold  and  new 
covenant,  Jer.  x>:xi.  32.  /i'nd  the  giving  of  the  la-M  ;  it  was 
the  prerogative  of  his  people, that  all  xhcir  laws,  ceremo- 
nisl,  judicar,  and  moral,  were  compoft-d  and  delivered  to 
tiiem  by  (^od  himfelf:  Jiul  the fei vice  cfCoii;  that  ii, 
they  only  had  the  true  woifhip  of  God  aniont;fl  them,  and 
no  othT  nation  couid  have  iho  like,  but  by  being  a  debtor 
to  them  for'it  :  /ind  the  prrimifis  ;  that  is,  in  general,  all 
ihi"  blellings  promifed  tothemin  the  land  ofC.-.nJan;  and 
i.'i  particular,  the  promife  of  the  Mciruh,or  God'>  gracious 
jiurpole  and  intention  to  fend  his  Son  into  the  world,  ti 
■;iccompli<h  its  redemption  :  H'h'Je  are  the  fiithtrs :  that  i 
ihe  beloved  fithers,  Abr.iham,  Ifasc,  and  Jacob,  were  tl'. 


anceftors,  and  they  their  offspring  :  Of  whom,  at  concerrung 
thejicfh,  Chrijl  came  ;   thjt  is,   of  which  Ifraelitcj  Chrilt 
came  ;  the  promifed  Mcilia*  according  to  the  H<j(h  or  humin 
nature,  was  their  otftpring,  even  he.  w  ho,  according  to  hts 
divine  nature,  xjas  aver  all.  Cod  hUjfdfor  iv:nnjre.  Nute 
here,  t.  How  the apollle  refer ves  ihegreateft  privilege  for 
the  lift  :  Chn/V's  being  born  one  of  their  nation,  arni  ac- 
coriingto  the  ficlh,  defended  from  the  Jcwifh  llotk,  this 
wai  the  topping  privilege.   2.  That  this  rellriclivcclanfe, 
according  lothe fiejk,  plainly  fuppofeth  another  nature  \<.\ 
Chrilt,  according  to  which  he  came  not  frjni  thelfraehtes, 
which  can  be  no  other  but  the  divine  nature  or  Godhead, 
which,  in  the  following  words,  is  attributed  to  him  :   Wht 
ii  over  all,  God  blejfedfor  evermore.     Which  glorious  title 
given  to  Chrift,  as  it  highly  exalts  the  prerogatives  of  ths 
Jevirs,  as  being  a  people    of  whom  fo  bled'sd  and  great  x 
perfon  defccnued  ;  fo,  on  the  other  hand,  it  aggravates  their 
lin  and  condemnation,  rejecting  a  perfon  of  Inch  infinite 
worth  and  dignity,    notwithllanding   he  defcended   from 
them.     Now  from  the  whole,  learn,  i .   That  a  fulnefs  or 
richnef:;  of  iiiftituted  means  for  grace,  for  the  true  know- 
ledge and  worfhip  of  Cud,  is  matter  of  high  dignation  and 
gracious  condefcenlion  from  God  to  man  :   Here  ihegkry, 
xhe  covenants,  the  fervife of  God,  Sec.  are  numbered  amongd 
the  great  and  gracious  refpeJts  vouchfafedby  Gc»d  to  the 
Jews.   2.  That  the  higheft  privileges  and  vouchfafements 
froni  God  may  be  conferred  upon  a  people  who  are  neither 
pieafing  to  God,  nor  accepted  with  him :     Such  were  the 
Jews,  to  whom  the  foreinentioiied  privileges  did  belontr^  3 
people    reje(5led  by  God  for  their  ciiduracy  and  unbelief. 
3.  That  it  is  no  fiiiall  honour  to  be  of  the  race  or  kindred 
of  fuch  as  have  been  holy  faints  and  faithful  iisr  vants  of  the 
moft  high  and  holy  God  :    1  he  Jewsliere  were  v^ry  ho- 
nourable, as  they  were  the  feed  of  Abraham  :   bufinuch 
more  i'o,  had  they  trod  in  the  fteps,  nnd  done  the  work', 
of  their  fathej  Abraham.   4.   That  Jefus  Chrift,  who  was 
the  feed  of  Abraham  according  to  the  flefli,    was  yet,    ac- 
cording to -his  divine  nature,  Lirdovcr  ail.  Cod  hlejfvd for 
evermore ;  He  is  overall,  thai  is,  over  all  things,  and  over 
all  perfons;   and  he  is  blefled  for  evermore,    which  is  the 
conltant  title  given  to  him  that  is  God,    and  to  none  but 
him.   The  Socinians,    to    avoid    the    force   of  this    lexr, 
which  fully  proves  the  divinity  of  Chrift,    turn  the  words 
into  a  thanlgiving  for  Chrift,  and  read  them  thus:  Of  whom 
Chrift  wa'.,  according  to  the  flefh  :  God,  who  is  over  all,  be 
blejftd  for  ever.    A  manileli  pcrveifion  of  the  fenfe  of  the 
.ipoftle's  words,   v.'hich  was  to  (hew,  that  according  to  the 
ileih  lie  defcended  from  Abraham  ;  but  that  he  had  another 
nature,  which  was  not   dirived  from    Ahraluin,  even    a 
divine  nature,  according  to   which  lie   was   ova-  all,  Cod 
bliJJ'ed for  evermore. 

6  Not  as  though  the  word  of  God  hath  talccn 
none  effeQ.  For  they  are  not  all  Ifrael  whiclj  are 
oflfrael  :  7  Neither  bccaufe  they  are  the  feed  of- 
Abraham  arethey  all  children  ;  but  in  Ifaac  IhaJ!  ihv 
feed  be  called.  8.  That  is.  They  which  are  th\j 
children  of  the  flclh,  thefe  are  not  •'  hijdren  of 
'"■A:  but  the  children  of  the  pi     .  -cou'.u;- !    • 

1-^cd.      9    For  this  n  the  word  of  pro;' j   •. 


.k0» 


ROMA     N     S. 


Chap.  ix. 


A'  ihis  .li*"c.\\-ill  I  come,  and  Sarah  fliall  have  a 
Ion'. 

Here  the  apoftle  anfwers  to  an  objeiflion  agninfl  the  re- 
ircV'oii  "t  tlie  J''ws  :  '-If  they  be  c;i(l  oft'by  God,  what 
will  become  (it  die  proinife  of  God  made  tu  Abraham  ? 
Ciy'.ng,  I  r.-h'l  lif  thy  Cod,  and  the  G-jd  of  thy  feed."  He 
:4nAv-ers,by  dillinf;uifliing  a  twofold  feed  that  Abrahamhad: 
>Sfimeweieonly  his  carnal  fecdjOr  the  chilJrrn  ofhisfJefh; 
otiieri  were  hisfpiritnal  feed  or  the  children  of  his  faith. 
Now  the  carnal  feed  of  Abraham,  born  according  to  the 
crurle  of  nature,  were  not  the  children  of  Gnd,  to  »vhrni 
the  prornife  was  made,  but  the  thildren  reprcTented  by 
IfaaCiboin  by  the  fupernatural  powerof  the  Sjririt  of  God; 
liiefe  arc  to  be  accounted  the  trueftcJ  of  Abraham,  men- 
tioned in  the  covenant,  wlien  Cod  lays,  J  tuill  he  thy  Cod, 
and  thi  C'jd  cf  thy  feed.  So  tliat  the  (orce  of  the  apoftle's 
wT'Tiinient  lies  thus  :  The  rtje(flion  cf  luth  Jews,  or  fudi 
LI  Abrahaifc's  feed  only  who  were  fo  according  to  the  flelh 
i:inno'.  make  the  word  and  proinife  of  God  .o  Abraham  and 
his  Iced  of  nocfFfil,  becaufe  he  made  noabfolute  promife 
to  them  as  fuch.  But,  fays  the  apollle,  none  of  thofe  Jews, 
wliofe  rrjec^cioii  I  fpeak  of,have  any  fuch  proinife  made  to 
them  ;  thereforeiherejeiSionofftJine  of  Abraham's  natural 
feed  doth  not  make  void  the  word  and  promife  of  God. 
Learn  hence,  i.  That  the  promifes  of  God  to  his  children 
and  people,  are  firm  and  flable;  they  ftall  not  be  made 
void,  but  be  accompltfhed  and  made  good  to  thofe  that 
have  a  title  to  them,  and  intercft  in  them,  and  fulfil  the 
conditions  of  them  :  Not  as  though  the  ■'Wird  ov  promife  of 
God  has  t  alien  no  effsSl  :  /ill  are  not  Ifrael  that  art-cf  Ifrntel. 
Lear  K\\i:r\ce,i.  I'hat  as  all  were  not  true  Ifraelites  of  old 
that  did  bear  the  name  of  Ifraelites  ;  fo  all  are  not  true 
Cbrillians  at  this  day,  who  take  upon  them   the    name  of 


Chrift,  and  bear  the  nan'C  of  Cbrillians. 


That  men 


are  very  prone  to  bear  up  themfel  ves  upon  the  piety  of  their 
anceftors,  though  (h-angers  in  praftice,  to  their  piety  ;  as 
the  Jews  boafted  they  were  the  ieei\  of  Abraham, but  did 
not  the  works  afAbrahim  ;  whereas  men  are  fo  far  from 
being  God's  children,  becaufe  they  had  godly  parents,  that 
Chriit  ti'ld  the  Jews,  who  came  forih  out  of  Abraham's 
loins,  that  they  wereof  their  father  ihe  devil.  John  vii.44. 

1  o  And  not  only  this ;  but  when  Rebecca  alfo  had 
conceived  by  one,  even  by  our  father  Ifaac  :  1 1  (For 
ihc  children  being  not  yet  born,  neither  having  done 
any  good  or  evil,  that  the  purpofe  of  God  according 
10  election,  might  Hand,  not  of  works,  but  of  him 
that  calleth,)  12  It  v/as  faid  unto  her.  The  elder 
Ihall  ferve  the  younger.  13  As  it  is  written,  Ja- 
cob have  I  loved,  but  Efau  have  I  hated. 

Our  npoflle  Jinvlng  in  the  foregoing  verfes, proved, from 
V  hat  V.MS  done  iu  Abraham's  f.iuily,  that  it  wasthepur- 
)jole  and  picafure  of  God  to  accomit  only  thofe  for  Abi-a- 
ium's  fef  d  who  were  the  tliiidren  of  his  faith,  and  to  rejed 
liie  refl  for  their  unbelief;  in  thefe  verfes  he  profecutes  the 
fjiue  arjTuinent.by  infilting  upon  .inothe'-  fpccij]  difpenfLi-, 
tion  of  God  in  the  family  of  Ifaac,  wluife  ■••iff  Rebecci 
b.-id  twins,  namely,  Jacob  and-  Efau,    jind  had  neither  of 


thftn  any  thing  in  th?m  tcmove  God  tnlovethe  one,  and 
diflike  the  other  :  Yet  a  prtferencc  was  gi\en  to  ihe  me 
before  the  otiicr  :  So  that  the  apoftle's  argumtiit  runs  thus 
"  As  Jicob  and  Efau,  were  begotten  of  the  fame  father, 
born  of  the  fjme  mother  lay  together  in  the  fame  mother 
and  had  neither  of  tiiem  done  any  thing  at  nil  to  oblige  or 
difoblige  ATmighty  God  ;  yet  he  was  pleafed  to  make  a 
dilrertnce  between  them  and  their  portcrity  after  them, 
giving  tiie  beloved  Canaan  to   Jacob  and  Irs  feed,  which 
by  birth-right  belonged  to  h'fau  and  his  offspring:   So  i« 
i'ke  manner  is  it  the   «ill  and  ple.ifure  of  Gixl,  that    the 
believing  Gentiles  lliould  become  heirs  of  fiie  promife  by 
faith  in  Chriil,  and  that  the  unbelieving  Jews  fiiou'd  be 
reiccled  and  cafl«ofF for  their  infidelity."  Learn  hence,    i. 
Tliat  Almighty  God  diufe s  perfons  to  the  participation  of 
divine  fivrurs.     2.  That  the  choice  whiih  God  makes  cf 
men  to  the  ei:j()yracnt  of  that  fpeciil    favour  of  being  his 
peculiarpeople,  is  not  according  to  their  external  privileges 
or  works,  but  according  to  his  own  free  plealuie.  3.  That 
as  Jacob's  and  Efau's    being    unborn,    and    having  done 
neither  good  nor  evil,  is  ufed  as  an  argument  to  prove, that 
tlie  choice  of  the  one  before  the  other  could  not    be   of 
works  ;  fo  it  is  a  (Irong  argument  againft  theprc-cxiftcnce 
of  fouls,  and  their  being  fent  untobodiesby  way  oipunifh- 
ment  for  former  fins  :  For  upon  that  fuppolition,  it  could 
not  be  true,  that  the  children  had  done  neither  good  nor 
evil  before  they  svere  born,  feeing  they  might  both  have 
finned,  in  that  ftateofpre-exftence,   learn  ^.Turnlih/erve, 
That  the  apoftle  doth  not  fay.    That  before  the  cliildren 
had  done  either  good  rr  evil,  God  fa  id,  Jacob  ha\e  I  loved, 
and  Efnu  bated,  but  only,  the  elder  Jliall  ferve  thcycungir. 
Hatred  here  may  be  taken  two  ways,  either,  i.Kora  Icfs 
degree  oflcve,  God  preferring  the  icedof  Jacob  before  the 
polterity  of  Efau,  giving  the  foraier  the  good  land  of  Ca- 
naan, to  the  latter  the  barren  mountains  cf  Seir.   Or,  2. 
If  hatred  be  taken  in  the.ftric1eftferif;:,  »hen  God  is  faidto 
hate  Efau,  that  is,  the  Edomites,  after  tiieir  wicked  and 
unnatural  behaviour  tow.Trd  their  breilirtn  thelfraeliiesj 
And  upon  that  oceafion,  fee   Obadiah,  ver.    10.    For  thy  . 
violence  agairfl  thy  brother  Jacob  J}.^arne  Jliall  cover  thee, and 
ihouJI^alt  be  cut  cjf  forever.     I'vothiiig  rsnderi  a    pcrfon  ■ 
the  object  of  God'i  hatred  but  lin;  he  doth   not  hate  the 
devil  liimfelf  as  he  is  his  creature,  but  only  as  he  is  a  lin-''_ 
ner.     God  adjudges   none  to  eterntil  ;3erditi(iii,  but  with 
rel'pecl  to  fin.     Obfe^e,  <;.  That  Jacob  and  El'au  are  not 
here  to  be  confidered  perlbnally,  but  coUeftivtly  ;  for  the 
Ifraelites  that  defcended  from  Jacol),  and  for  the  Edomit.'s 
which  fprang  from  Efau  :  for  Efau  in  his  o-ar  perfon  did 
not  fei-ve  Jacob,  butthe  Edoraitesdid  fcrve  the  Ifraelites. 
Thiiithc  elder  didferve  the  younger.      Again,  it    appears 
that  Job  and  all  his  friends  were  of  the  poiteriry  0I  Efju  : 
God  did  not  then  hate  the  perfon,  or   all  the  pttlferiry  of 
Efau,  bu:  only  tliDle  of  them  who  by    their  violence  and 
wickedntfa  rendered  themfelves  the  objcdl  of  his  hatred. 

1 4  What  fliall  we  fay  then  ?  Js  thrt  unrigluc- 
ouliiefs  with  God  ?  God  forbid.  15  Forheiiaitb 
to  Moles,  I  ha\e  mercy  on  whoin  I  will  have 
mercy,  and  I  will  have  conipaflion  on  whom  1 
tv  ill  have  companion. 


UHAP.    K. 


ROMANS. 


39^ 


The  npoi'Hc  hnving  by  the  two  foregoing  infianccs 
affcrtcd  his  doftrine,  concerning  the  purpofe  and  decree  of 
(rod  to  juflify  ihofe  that  fhould  believe  on  his  Son,  be  they 
Gentiles  or  Jews  ;  and  confequcntly  made  it  good,  that  no 
M'ordor  promife  of  God  falls  to  the  grou id  by  the  rejec- 
tion of  the  unbelieving  Jews  ;  proceeds  in  this  vcrfe  to 
(i>'.'nonftra'e  the  ri^^hteoufnefs  of  God  in  the  execution  of 
lliis  his  purpofe.  /s  there  //tm,  fays  he,  unnghtcntjucfi  or 
injujVue  with  God  F  God  forh'id.  As  if  the  apolHc  had 
fiid,  "  Is  there  any  canfe  to  fay,  thai  God,  v;ho  preferred 
the  poflerity  of  Ifaac  before  that  of  Ifhniacl,  and  the  feed 
of  Jacob  before  the  niimcr''  ngofF.fau;    is  there 

any  jufl  rcafcin  to  fay,  that  G  >  unjiill  in  cuUjsig  the 

<ientile?,  and  upon  (heir  faidi  owning  them  for  his  people, 
the  fpirit);r.l  feed  of  Abraham,  and  rejetEling  the  jews  be- 
oaufe  of  their  unbelief?  God  forbid  that  we  flioiild  accufc 
1  im  of  i!nrit;h'eous  dealing  upon  this  account."  Learn 
J<ence,  Tii.it  Cjod  is  juU,  infallibly  ani  infl-xibly  juft  and 
ii-;hteouK  in  all  his  dr;dings  with,  and  difj^enfation  towards 
t'le  children  of  men  :  Is  their  unrighlcsufnefs  ziith  God  ? 
That  is,  there  is  none,  there  can  be  none.  2.  That  all 
fiich  tenets  or  doftrinrs  which  refle>fl  any  manner  of  nn- 
jighteoufnefs  upon  God^  or  charge  him  with  hard  dealing 
ought  to  be  difclai'aicd  wish  the  iitm  >fl  ahhorrency  and 
detedation  :,  /.  ti'iTi  mti-ighteoufncfs  with  God  f  Gid forbid. 
N-jtc  next,  Ho\v  the  apo'Ue  proves  tliat  there  is  no  im- 
jiijhteoufnefs  in  this  difpenf.ition  of  God,  in  rejefliug  the 
.1  'vs,  and  calling  the  Gentiles,  bccaufe  he  had  faid  to 
A-'-fts,  he  would  (hew  mercy,  where,  when,  and  to  v.liom 
IT  lo  what  people  he  pleafcd.  It",  therefore,  upon  the  ia- 
ndtlity  of  the  Jews,  he  will  call  ilie  idolatrous  Gentiles, 
.Tnd  receive  tliem  to  be  hij  people,  who  can  accufe  him  of 
.Illy  injiiflicc  upon  tliat  account?  Hiali  not  Almighty  God 
difpenfe  his  favours  where,  and  upon  whom,  he  uleafcs  ? 
^fMy"he  not  confer  his  kindntfs  upon  fomc,  whichhe  owes 
to  none  r  ].carn  hence,  That  God  is  abfoltitely  and  uiii- 
niately  rcfolv^d  to  follow  the  counftl  of  his  own  will,  in 
and  about  the  juRification  of  fmners  ;  and  whatfocvcr  he 
doth,  or  refolves  to  do,  his  will  being  the  rule  cf  righteoid- 
iiefs,  Is  for  that  rcafon  exadlly  juft,  and  undeniably  righteous 

i6  So  then  it  is  not  of  him  that  willcth,  nor  of 
him  that  runneth,  but  of  God  that  flieweth  mercy. 

As  if  the  apoflle  had  fuid,  "  The  foregoing  inflances 
abundantly  flicw,  that  it  is  not  of  hiij^  that  will,th\  for 
Abraham  willed  that  Ilhtnacl  miglit  live  to  he  partaker  of 
the  blediii^  promifed  to  his  feed,  when  he  faid.  Gen.  xvii.' 
i8.  O  that  IjLmacl  might  live  lefcn  thee!  Nor  is  it  of  liim 
th.1t  runneth:  For  when  Efau  ran  to  fetch  venifcn  for  his 
la'her,  that  he  ini-ht  receive  the  bledlng.  Gen.  x;;i.  ll^e 
wil'domofGod  faw  fit  to  have  it  otherwife,  and  lo  confer 
ihe  biefiing  iipmi  Jacob;  but  it  is  of  God  that  ftiewefh 
iiercy,  that  any  one  is  chofen  to  be  the  feed  to  which  the 
promife  made  to  .Abraham  belongs,  and  fo  to  be  his  church 
and  people."  Learn  hence,  l"hat  it  is  t>f  Gods  more 
grace  and  mercy,  that  any  fmner?  are  called  and  rdi^iiited 
to(l-.c  privilege  of  juflificaiion  and  Er!r>p;ion,  upon'  ::ny 
fcn:s  and  conditions  whatfocvcr.  The  reafon  ^vliy  i!ic 
iinfid  and  tmworthy  Gentiles  were  coUrd  to  be  a  pecple, 
who  were  tiot  a  people,  while  the  Jews  were  left  otit,  and 


call  olT,  for  thei»  unbelief,  was  not  becaufc  the  Gentiles 
were  cither  more  woriiiy  or  more  willing,  but  from  Gixls 
difcriininating  grace  and  mercy :  it  isrotvf  him  that  zvilleth, 
hit  of  God  that  Jkctveth  merry. 

\  7  For  the  fcripture  faith  unto  Pharaoli,  Even 
for  this  fame  purpofe  have  I  railed  thee  up,  that  I 
might  fliew  my  power  in  thee,  and  that  my  name 
might  be  declared  throughout  all  the  earth. 

Our  apoftle  I^Bproceeds  to  remove  another  objtdion, 
namely,  the  feemmg  injullicc  orfcveiityof  rejcdiing  th- 
Jews,  and  refcrvinv;  thein  to  wrath,  giving  them  up  to  an 
obdurate  he.irt,  L;caiife  tlicy  wouli!  not  r.ciept  of  the  way 
.which  the  wililom  of  God  had  appointed  for  their  jnftjfi- 
catiun  ;  ,i  '       faith    in  his  Son  Jefus   Chriil.     Ti'.is  lie 

clears    h  ,  indance  ;  to  wit,  that  of  Pharaoh,  v/ko 

had  fo  ofun  hardened  his  own  heart  obllinatelv,  and  pro- 
voked God  at  lad  to  harden  him  judiciallv.  Foffthls  cou/e, 
fays  God,  have  I  raifed  llyee  up:  In  tlic  original  it  is,/ 
have  mcde  thee  to  fund:  tliat  is,  "  I  I'.avc  fullained  thee, 
and  kept  thee  alive,  when  thou  dcfervedil,  and  miglucfl 
judly  have  expefted  to  be  cut  off  by  the  fevcral  placuys 
inllifled  on  thee  for  tiiy  cbdlnate  har  Incfs  of  heart,  'Thr.t 
I  might  ficio  rry  fizver  in  thee,  ^'C.  Or,  I  have  patient!',' 
bor:i  tliy  diibbcirnnefs  for  a  long  time,  that  my  power  anil 
jiidice  might  more  illuflrioufly  appear  at  lall  in  that  con- 
ipicuous  judgir.ent,  which  I  will  execute  upon  thee  in  th.c 
fight  of  all  the  nations  of  the  cartl;."  Learn  hence,  That 
fomc  finni-rs,  whom  the  patience  of  Goil  has  long  waited 
upon,  arc  prefcrvcd  of  him,  and  raifed  cm  of  great  and  - 
imminent  dangers  by  liim,  for  this  end  j^nairicly,  to.maks  JX 
them  examples  ot  his  jud  indignation  againlt  dubborn  and  J^' 
obdurate  rebels,  and  that  in  the  mod  illudiioiis  and  lignal 
m.'inncr.  Far  this  catife  have  I  raifed  thee  I'h,  that  '>'\  nc-r 
might  be  dtclarcd  tijrcughiout  all  the  earth. 

i8.  Therefore  hath  he  merry  on  whoin  he  will 
hdwincrcy,  and  whom  he  will  he  hardenetlt. 

As  if  he  had  faid,  "From  thele  fcriptnre-inltanccs,  vs 
may  gather  and  Cf.nclnde,  that  God,  may,  ->vithout  tiis 
Je:;d  injudice,  miigi.ify  his  mercy,  in  fparing  and  patdtming 
fomc  finners,  and  render  his  jiiflicc  gloiious  Mi  punifliiiig 
others;  yea,  in  punifliing  fin  -with  fin,  hardcriing  them  ju- 
dicially, vho  had  hsrilened  thcmfelves  obdinately."  Kere 
r:te.  That  GikI  did  not  harden  I'haraoh's  ht-art  by  any 
pofiiive  acl  c«r  influx  upcn  it,  by  infufingniiy  evil  into  i:, 
tor  this  w(iuld  make  God  the  author  of  fin  ;  but  he  v.-;.s 
hardened  by  way  of  juilicaiory  tradition,  after  he  had  h  r.^ 
hardened  himftlf.  Fi'd  he  was  delivered  up  into  thehcnd 
of  Sata<i,  w  ho  deluded  him  by  tlic  magicians  counterfeiting 
the  fame  miracle  that  Mofes  wrought,  nnd  this  hardtncil 
him  rgainft  the  belief  of  any  thing  that  Mc  fes  cither  did 
or  faid.  Scccndly,  He  was  delivered  up  to  his  cv.  n  liids, 
particularly,  idolatry,  arr,bi;icTi,  Erd  cr \etci.rnefs,  r:rd  thefc 
hardened  Praiaoh's  heart.  As  :i)  idola'or,  he  wrs  Ici'h  fo 
receive  a  meifage  frcn  the  Gtd  cl  Ifr^ei,  v.  hem  hekrivo* 
•not:  If  1.0  Is  tie  Lord,  fays  he,  tiat  I  fludd  clev  llrr.? 
I  biozv  not  ll:e  Lord.  As  an  ambl:ici!5  prince,  li  wcr.t 
to  Ids  very  heart,  to  hear  fo  mean  a  man. as  Mofe"! 
4  F  Contruul 


':s  t 


ROMANS. 


.Qua?,  xr. 


controul  hiii.  ,,,  i..j  V....1  tiominions,  faying,  Let  the  people 
gi,  I,' at  /Ly  may  f:rve  the  I^rd.  This  enraged  him,  to 
hear  ofaiu'  I.ord  over  that  people  but  himfcU;  and  as  a 
oovctous  nnn  he  was  loath  to  hear  of  parting  with  a 
j>coplc»  b)  v.'hfifi;  pnir.s,  in  iTialcii.g  brick,  he  had  fo  great 
:in  income.  Tims  Pha.-aoh's  atJifled  hardncfs,  was  t'ol- 
lownl  V.  ith  infliileJ  liarJnefs.  Learn  lience,  That  God 
.  tlnth  jiiftly  deliver  th:;t  man  up  to  hardr.efs  of  heart,  by  way 
of  pi!iii(hmcnt,  \v!io  has  often  hardencil  hisown  heart  againfl 
GlkI  by  repeated  aSs  of  fin.  «(••, 

"Jufse  ioties  ccr  ejus  cbJ:ira1ur  in  panam, 

J^iitiei  ipfe  car fuun  obduravh  ineulptim,  Lightfoot. 

1 9  Thou  uik  then  fay  unto  me,\v'hy  doth  he  )'et 
'find  fault?  For  who  hath  rcfiftcd  his  will  ?  20  Nay 
but  O  man,  who  art  thou  that  icplieft.ag<iiri,ft  God  ? 
Shall  the  thing  formed  fay  unto  him  that  formed  zV 
Why  haft  thou  made  me  thus  ?  2 1  Hath  not  the  pot- 
ter power  over  theclay,  of  the  fame  lump  to  make 
•  one  velFel  unto  honour,  and  another  to  dilhonour? 

Here  the  a|ioftL-  brings  in  the  unbelieving  and  rc-jeded 
Jews  making  an  objeftion  againftGod:  "  If  the  cafe  be 
i.hiij,  tliat  God  doth  fometimes,  and  that  juftly,  leave  ob- 
■  'uratc  (inners  to  harden  themfelves,  why  is  he  offended  at 
it,  and  coinplains  of  it  ?  If  God  hardeneih  us  bccaufe  he 
will,  why  do;h  he  find  fault  with  us  for  our  hardnefs  of 
heart  ?  For  who  hath  at  any  time  refifted  iiis  will  ?  How 
i";  it  i«  onr  power  to  avoid  being  hardened,  if  it  be  his  will 
fh;it  we  flioiild  be  hardened  r"'  i-i-^rn  hence.  That  guilty 
».  finncrs  arc  fuJlVjf  hard  thoughts  of  Go<l,  and  very  prone 
^_  to  think  the  tiivlne  difpenfations  unreafonable,  if  not  nn- 
nghtcous  ;  but  upon  falfc  and  miftaken  grounds:  Ifly 
■•llth  he fi'ul fault  ?  Jf'hohatb  rcfifled hhivill?  To  thisob- 
jciflion  the  aportlc  returns  a  very  fmartanfwer,  faying,  111:3 
art  thou,  Oman,  that  replteft  againjl  God ?  Shall,  &c.  In 
•which  anfwcr,  note,  i.  A  vehement  objurgation  ©r  reproof 
:■.  A  fiibdaniial  vindication  of  the  righteoufncfs  and  wif- 
• 'ioin  of  God  in  his  proceedings  with  men.  Olfftrve,  i. 
Tile  objurgation  or  reproof  drawn  up  in  an  interrogative 
form,  which  argues  great  intcnfcmentof  mind  in  the  perlon 
fpeaking  ;  Nay,  iut  0  min,  xvbo  art  ihcu?  As  it  the  Dpodlc 
kad  (aid,  "  What  boUl  and  unheard  of  prefimiption  is  this, 
that  man,  blind  and  ignorant  man,  guilty,  finful  man,  ob- 
noxious to  wrath  and  eternal  death,  that  he  fhould  under- 
take to  rcpcove  and  ccnfurc,  to  judge  and  condemn  the  ac- 
tions and  difpenfations  of  the  nioft  high  and  moft  holy  G(k1 
rs  if  they  were  crooked  and  perverfc,  dcfc£live  either  in 
juftice  or  wifdom!''  Zcrt/-,-;  hence.  That  it  is  no  lefs  than 
horrid  and  horrible  prefuiinpt ion,  for  fowcak,  finful  and 
worihlcfs  a  denture  as  man  is,  to  conlcft  and  difpute  with 
the  moft  high  Gc  d  about  the  wifdom  or  righteoufnefs  of 
any  of  his  ways:  Oman,  7vhi  art  thou  tl't  replicfl  againji 
Gid,  2.  How  the  aportle  vindicates  the  wifdom  and 
yii^liteo'jfnefs  oii  God  in  his  prccccdings  with  men  in  geno- 
ral,  and  againfl  the  Jews  in  particular  ;  fhewing,  That 
there  is  no  more  caufc  to  make  tl-,is  objeccion  ag:iinil  God 
for  rcji-dling  the  unbelieving  Jews,  and  fiicwing  favour  to 
the  believing  Gentiles,  than  for  the  pitcher  tocoiucnd  with 
,hiiu  that  lormcd  it,  why  he  made  it  of  fuch  a  fiiapc,  and 


not  of  another  figure;  or  f>..rthe  c'ay  vvljpn  it  is  marred 
and  broken,  to  complain  of  the  potter,  for  making  of  ore 
part  of  it  a  vcffcl  unto  honour,  and  the  other  unto  dif. 
honour.  Learn  hence.  That  men,  who  have  made  jhem- 
felves  obnoxious  to  the  juflice  of  God,  by  a  long  conti- 
nual courfc  in  fin  and  difcbcdience  againft  God,  (as  the 
unbelieving  Jews  here  fpoken  of  evidently  did)  have  no 
caufc  to  complain,  neither  of  Gcd's  feverc  proceedings 
againfl  themfelves,  orofl.is  favourable  difpenfations  to- 
wards others.  What  juft  caufc  had  the  Jews,  rejefted  for 
their  own  unbelief  and  hardn~fs  of  heart  to  murmur  againfl 
■Goil  for  fiicwing  mtr.  .  '  Gentiles,  who  fubmittcd  to 
the  terms  of  mercy  ? 

2  2  Wlxat  if  God,  willing  to  niew/ju  wrath  and  lo 
make  his  power  known,  endured  with  much  lonj;- 
fufFcring  the  velFels  of  wrath  fitted  to  deft  ru£l  ion;  23 
And  that  he  mi;^ht  make  known  tiic  riches  of  hi.s 
glory  on  tlie  velTels  of  mercy,  which  he  had  afore 
prepared  unto  glory?  24  Even  us  Avhom  he  hath 
called,  not  of  the  Jews  only,  but  alfo  of  the  Gentiles. 

As   if  the  apoflle  had  faid,  "  What  though  God  dofh 
not    prefcntly  punifli   the  nbllinare  and  unbelieving  Jews 
according  to  their  deitrt,  butbearcth  with  them,  and  cxer- 
ctfes  forbearance  towards  them,  and  they  goon,   by  their 
continual  rebellions,  to  m.akc   themfelves  fit  objcdls  of  hi? 
wrath;    but  he  is  pleafed   Itill,   with  great  gentlenefs  anc! 
patience  to  bear  with  them,   as  he  did  with  Phara"h  ,  anl 
if,  after  all,  they  be  more  hardened,  as  he  was,    by  God's 
forbearance,  w'lai    fhew  of  injujlice,  I   pray,  is  it,  if  he 
puiiiflies  them  at  lafl  with  grcittr  fcvcriiy,  a<i  God  did  him 
if  he   fwallow  up   their  nation,  deflroy  their  temple,  ruin 
their  city,  wl'.at  injiillice  is  it  to  deflroy  thofc,  who,  by 
making  themfelves  obje£l's  ot  God's  wrath,  arc  fitted  for 
deftrudlion  r"      Here  ««/(■,   That  the  'vefjels  of  ivrttth  fitted 
for  deliru£lhn,  are  fiich   as  the  apoP.le   faith,     God  endured 
■ivilb  much  long  fufftring  ;    and  therefore,  they    were  i:ot 
made  vtflels  of  wrath  by  God,  but   by   themfelves  ;  after 
they  had   filled  up  the    mcafurc  of  their  fins,  and    thereby 
fitted  themfelves  as  vcllbls   for  dcftrudlion.      Gi'd  endurccj 
them   with  much  long-fuffcring,  though  jtidgtncnt  at  l.ifl 
tosk  hold  upon  them  to  the  uuermoR.    Learn  hence.  That 
Almighty   God  may,  without  i!ie  leafl  fufpicion   ofinjuf- 
lice  or  unrighteot^iiefi,  pimifli,  v\ith  the  utmoll   fevcrity. 
fuch   a  pcrfon   or  a  people,  wiiom   he  hath  long  endured, 
"vvitli  much  forbcar.;nce,  to  co  on  in  a  courfc  of  (inning,  i. 
at  hfl  thcv  repent  not.     Thi»  was  the  manner  of  God' 
dealing  with  ihc  Jews  here.     His  lenity  towards  the  Ge» 
tiles  is  next  exprcfled,  ver.   1Z.   That  he  might  make  Iiwa:-. 
tl'c  riches  of  his  glory  on  the  irfjcls  ef  mercy,  iiC.     As  it  the 
apoflle  had  faid,  "  Can  God  be  taxed  with  unrightcoufnef'--, 
in  fhewing  the  riches  of  his  glorious  grace  and  mercy  to- 
wards the  dvfpifcd  Gcntih  .>•,  whom  he  hath  called  to  the 
fsith  of  Chrill,  and  thcrcbv  htuJ  and  prepared  them  to  be 
velFcls  of  mercy  ?    Hath  he  not  a  jull   right  to  fhew  his 
mercy  to  fuch  perfms   who  h;M:  *"  'Muit'cd  to  the   terms 
upon  which  he  hath  promi fed  nd  acceptance,  and 

to  own  them  as  his  peculiar  p^     :.  ,    ^ihough  they  be  not 
tlic  natural  Iced  of  Abiu'liain,  feci;igthey  arc  his  fpiritua!  ? 


CllAF.  IX. 


ROMANS. 


S3S 


Note  here,  That  as  the  untielicving  Jews  were  called  in  the 
former  Tcrfc,  /^^A  cf  vrath  ;  fo  the  beliKving  Gentiles 
sfrccallal  in  this  verfc,  yrJJ'eh  of  mercy  \  becaufe,  as  vefTls 
are  fitted  and  formed  by  the  hand  of  the  artificer,  for  tha 
ufc  for  which  the*/  arc  defi£;ned,  in  like  manner,  are  be- 
lievers wrought  by  God,  and  framed  by  his  Holy  Spirit, 
and  made  meet  to  riceive  the  mercy  of  God;  that  is,  the 
fruits  ard  effcdls  of  his  mercy,  efpcciaily,  pardon  of  Hn, 
and  peace  wiih  God.  Concerning  ihc  veftels  of  wrath, 
the  apoftle  fpeaks  paffively,  ilicy  arc  fitted  for  dc  ftrinflion  : 
Concerning  tlie  vcficis  of  mercy,  he  Cpciks  adlively,  that 
God  has  prepared  them  unto  glory  ;  that  is,  made  them 
ineet  and  fit  by  grace  here,  for  j^lory  hereafter.  Leant 
thence,  Th.->.t  the  new  creation  of  the  faints,  and  all  the 
fpiritual  workmanfliip  that  is  found  upon  them,  is  to  be 
afcribcd  unto  Gcd,  and  to  the  cffcdual  working  of  his 
grace  :  He  hath  afcn  prepared  them  unto  gtcry.  2.  That 
the  fulled  meafurcs  of  glory  hereafter,  (hall  be  the  portion 
of  fuch,  and  only  fuch,  as  are  firfl  prepared  bv  grace  and 
holinefs  to  receive  them  here.  7.  That  only  thofe  are 
velfels  of  inercy,  prepared  by  God  I'.nto  glory,  who  upon 
the  evangelical  call,  have  been  prevailed  with,  by  faith  and 
repentence,  to  anfwer  the  call  and  command  of  God  :  That 
he  might  make  known  the  riches  cf  his  glory  c»  the  zej/els  of 
fnercf,  zvhich  he  hath  aftrc  prepared  unto  glcry,  even  us 
xuhem  he  hath  caticd. 

25  As  he  faith  alfo  in  O  fee.  I  will  call  them  my 
people,  which  were  not  my  people  ;   and  her,  Be- 
loved, which  was   not  beloved.      26  And  it  fhall 
^   come  to  pafs,  that  in  the  place  were  it  was  faid  un- 
\    to  them,  Ye  arc  not  my  people  ;   there  fhall  they  be 
called,  The  children  of  the  living  God. 

_  Our  aportle  having  hitherto  vindicated  the  wifdom  and 
righteoufnefs  of  God,  in  the  rejeiftion  of  the  Jews,  and 
'  calling  of  the  Gentiles  ;  left  the  Jews  fliould  flumble  and 
take  offence  at  it,  in  thefc,  and  in  the  following  vcrles,  he 
proves  that  the  calling  of  the  Gentiles  was  long  before 
foretold,  both  by  the  prophet  Hofea,  and  the  prophet  Ifaiah  : 
By  the  prophet  Hofea,  chap.  ii.  22.  /  w;7/  call  them  my 
'people,  ■uthi//)  uere  ni!  my  people,  it /hall  be  faid,  i'e  are  thefns 
ef  the  living  Cod.  Which  exprefllffns  lignify  and  import. 
Cod's  receiving  the  Gentiles  into  the  church,  as  an  aft  of 
free  and  undeferved  mercy,  whom  the  Jews  looked  upon  as 
caft-aways,  as  ftrangers,  as  dogs  ;  accounting  theinfelvcs 
only  to  be  of  his  family  and  houfhold.  Next,  he  produces 
the  teftimony  of  Ifaiah. 

27  Efaiasalfo  crieth  concerninglfrael,  Though 
the  number  of  the  children  of  Ifrael  be  as  the  fand 
of  the  fea,  a  remnant  fhall  be  favcd.  28  For  he  will 
fihifh  the  work  and  cut  it  Oiort  in  righteoufnefs  :  be- 
caufe  a  Qiort  work  will  the  Lord  make  upon  the 
earth.  29  And  as  Efaias  faid  before,  Except  the 
Lord  of  Sabaoth  had  left  us  a  feed,  we  had  been  as 
Sodoma,  and  been  made  like  unto  Gomorrah. 

Ilcrethc  apoftic  flicws  how  the  r,edud;on  cf  the  obdurate 


Jews  was  foretold  by  Ifaiah,  asv.e'ii  as  Hofea:  That  al- 
though the  number  of  the  Jews,  according  to  the  fleili, 
were  as  the  fand  of  the  fea,  yet  the  greateil  number  of' 
them  woidd  be  pafTed  by  for  their  unbelief,  and  a  remnant 
only  faved.  Thus  the  prophet  fpcaks  of  thofe  Jews  who 
efcaped  the  hand  of  Srnnacherib  ;  and  the  apolllc  makes 
the  deliverance  of  thofe  few,  a  type  of  them  that  fhould 
believe  in  Chrift.  and  be  fived  by'liim.  And  the  prophet 
farther  adds,  That  God  would  finifh  his  work  and  cut  i'. 
fhort  m  rightcoufncls  ;  that  is,  God  will  make  quick  work 
with  that  incorrigible  and  unrechimaM  J  people;  fiichfuitt 
deftruftion  lliall  come  upon  the  multitude  ot' evil  doers  in 
the  land  (f  IfracI,  as  fluU  bring  ihcm  very  low,  cut  them 
fhort,  lop  thf-m  oft",  fo  that  they  fhall  be  Ictt  as  a  tree,  of 
which  only  the  flump  remaincth.  They  fliall  be  reduced 
fo  a  fmall  remnant,  and  a  remnant  only  ot  that  remnant 
fhall  be  converted.  Now,  firft.  From  the  liberal  i-nport  of 
thofe  words.  Though  Ifrael  he  as  the  fand  of  thefe:i,  a  rem- 
nant  only  jhall  be  faved,  we  learn.  That  a  niunerous  peoiil*: 
or  nation,  aaiong  whom  Gcd  hath  been  truly  worflsipped, 
and  this  for  a  long  feafcn,  inay,  nolwithibnding,  for  their 
wickednefs  be  deftroyed  and  reduced  by  God  to  a  very 
fmall  number.  Secondly,  From  the  typical  import  ot 
tbefe  words,  together  with  the  apoflIe"s  fcope  in  citing  them, 
we  gather,  that  amongfl  thofe  muhitudcs  who  are  called  by 
the  gofpel  to  believe  on  our  Lord  Jcfus  Chrift,  and  who 
inake  profeflion  of  his  name  and  truth,  the  number  of  thofe. 
who  will  be  at  laft  eternally  faved,  will  be  but  comparatively . 
fmall  and  little  ;  A  remnant  Jhall  he  faved. 

30  Whatfliall  we  then  fay  ?  That  the  Gentile-, 
which  followed  not  after  righteoufnefs,  have  attain- 
ed to  righteoufnefs,-  even  the  righteoufnefs  whic!i  is 
of  faith:  31  But  Ifrael,  which  followed  after  the 
law  of  righteoufnefs,  hath  not  attained  to  the  lav/ 
of  righteoufnefs.  32  Wherefore  ?  Becaufe  theyfovght 
it  not  by  faith,  but  as  it  were  by  the  works  of  the 
law.    For  they  flumbied  as  that  ftumbling-flon:; ; 

As  if  the  apoftle  had  faid, ."  Lord,  what  fhall  we  (ciy  to 
this  great  mvftery  of  grace,  the  calling  of  the  Gcnti'e  worlil, 
and  the  cutting  off  and  cafting  away  mofi  r-f  thcpre.'cnt 
Jewifh  nation  I  That  the  Gentries  wiio  lived  in  ignoranre 
and  blindncfs,  in  fin,  and  nnric;htcoufnefs,  ihou'd  attjia  to 
righteoufnefs  by  faith  in  Chrift  i  atid  that  the   Ifraclitcs, 
who  had   God's  own  righteous  law  amongft  them,   and 
trufted   to  bejuftified  by  the  obfervatinn  of  it,  yet  fliouid 
they  not  attain  to  that  righteoufnefs  which  God  acceptciii. 
And  wherefore  have  they  not  attained  it  ?   Rut  becaufe  th^y 
fought  not  jtiftification  by  that  faith  which  God  prcfcribeth 
for  that  end,  namely,  faith  in  the  Mediator  ;  but  thci.ioht  ■ 
it  muft  be  attained  by  the  works  of  the  law,  kccpinijall  the 
ceremonial  precepts,  by  which  no  flefh  can  be  jufti.iid  :  zn.\ 
the  reafon  ihcy  have  fought  it  not  hv  faith  was  this,  7/.ey 
fiumhtcd  at _  the  fliimllhig flone  ;  that  "is,  at  the  Lord  Jefiis 
Chrift,  taking  otience  at  his  poverty  :.nd  mean  condition  in 
the  world,  and  at  the  fpirituality  of  tliis  kingdom."     Learn 
hence,  That  the  great  hijmiliation  of  Chrift  in  the  diys  of 
Jiis  flefh,  did  pn/.c  a  fnire  and  occafion  to  many  perfons  to 
dcfpife  end  rrjcft  him,  to  fturnble  at  him,. and  f^ll  foul  upon 
4  E  2  him 


ROMANS. 


Chap. 


I'im.      But   in  what   r\.ri)c(Ss  is  Chrift  called  a  (lone  of 

•  ■  1  a  riKl:  of  oliVncc  ?     vj?!?/.  Ncgaiivcly  :    not 

AS  by  Gi\\  ilefij^ned,  either  iiitcniionslly   cr 

;iy>  tftbefiioh.     All  ftnnibling  and  offence   taken 

..:  ^ ;  arc  accidcnfnl,  proceeding  from  the  depravity  rf 

man,  not  from  the  defign  of  God.     IMucli  kfs  were   the 
Jews  for  '"ed  and  ordahifd    by  God  to  (himhle   nt 

iiis   S-.p,  i  appoints   no  man   to  do  that  which  lie 

proliibiti  .lil  if.tii  from  doin^.  Atul'as  no  rnnn  i«  nccclli- 
ta:ed  ^y  the  docre;  of  G'xl,  fo  neither  is  he  conftrained  or 
necefiltatcd  by  Satan,  by  his  corruption,  cr  any  other  in- 
rtrumcnt,  to  l^umblc  or  take  oft'encc  at  Chrift  ;  for  aftions 
necciiitated  npon  men  are  neither  dcmcrilorioiis  nor  pn- 
•  '  -  •.  But  pjfi;ivily  Chri!l  is  calkd  a  (l>-.ne  of  ftum- 
j'lfj  men  nillinglv  ignorant  and  wilfully  pcrverfe 

oiTence  at  him.  Thoiii^h  God  never  dcligncd  or 
.  nv  tr.an  s  ftii nbling  at  Chrilt,  yet  he  k.ncw  and 
trreiaw,  that  many,  very  r.iany,  would  rtnmble  at  him  ; 
a"..!  accordingly  exprclTed  him  by  a  prophetical  charadlcr, 
-.ir.ve:in;^  the  event,  and  prcdiding  that  which  in  time 
cametjpafs:  Bi-ho'd,  inTLion  I  lay  ajiumblingjlont. 

33  A»  it  is  written,  Behold,  I  lay  in  Sion  a 
ilumhlingT^fioncanda  vock  of  offence  :  andtvhofoc- 
ver  believeth  on  him  fhall  not  be  afliamed. 

Note  here,  r.  What  iifc  and  office  our  Lord  Jcfi:s  Chrill. 
is  of  to  his  church  :  He  is  a  flone,  a  corner  ftonf-,  the  chief 
corner  done  :  a  corner  ftdne  for  ftrength,  the  chief  corner 
(lone  for  ornament  and  bean:y  :  as  the  corner  (lone  bears 
ll'.e  \veiL;ln  of  the  building,  fo  doih  Chnft  bear  the  weight 
of  his  church,  and  Aipports  all  the  pillr.rsand  fupporters  of 
it:  yet  this  pr^Nois  corner  llone  is  accidentally  and  even- 
tually ajlim  of  JiumBling  and  a  rjck  of  ofjence.  Some  are 
oflFended  at  the  poverty  of  his  pcrfon,  and  die  meanncfs  of 
Ids' Condiiion,  others  at  the  fiiblimity  and  fanifiity  of  Ms 
do<E\rine  ;  fome  sre  offended  at  his  crofs,  others  at  his  free 
grncc  ;  but  fncb  as,  inllead  of  being  offended  at  him,  do 
believe  on  him,  (hail  never  be  alhamed  of,  or  confounded 
bv  him.  JjiirnVtcncQ,  That  thofc  who,  according  to  the 
iliredion  of  the  gofpel.do  believe  on  our  Lord  Jefiis  Chrill 
(hall  never  have  caufe  to  be  afhamed.  Here  note.  What 
they  (hall  not  be  afhamed  of,  when  and  why  they  fliall  not 
be  afhamed.  x.  What  the  fincere  believer  (hall  not  be 
afhamed  of  I  ^nf.  He  fhall  never  beadiamed  of  his  choice, 
he  fhall  not  be  afhamed  of  his  profcflfion,  he  Ihall  never  be 
alhamed  of  the  caufe  and  interefl  of  Chrift  which  he  has 
cwiicd  and  vindicated  in  the  world  ;  he  (hall  never  be 
afliamed  of  the  work  and  fervice  of  Chriff,  nor  of  any  time 
fincerely  fpcnt  in  that  work  and  fervice  i  he  fTiall  never  be 
a(ham«d  nf  his  reproaches  and  fufFerinp;',  tribulations  and 
perfecii:ii>ns,  for  the  fake  of  Chrift.  fn  a  word,  he  (hall 
never  be  afh.-imed  hereafter,  that  he  never  was  alhamed 
here,  cither  of  Chrift  and  hisgofpcl,  his  work  and  fervice, 
or  hi?  caufe  and  inrcreft.  2.  When  the  believer  (liall  not 
bo  allumcd  ;  namely,  when  he  is  called  forth  to  bear  his 
leftimcny  of  Chrift  bcf  ire  the  world,  at  the  hour  of  death 
.and  at  the  day  of  judgment  ;  neither  the  dreadfuinefs  of 
the  day,  nor  the  majefty  of  the  Jutlge,,nor  the  number  of 
Thcaccufers,  not  the  imparliaiity  of  the  fcntence,  nor  the 
icjjnra'.ifin  which  (ball  th«n  be  made,  will  in  thcleaft  caula 


him  to  he  afliamed.  3.  Why  the  believer  fhall  never  be 
afliamed.  ^-fw/.  The  caufe  ot  iliamc  is  removed  and  takca 
asvay,  namely,  tin  ;  thofc  only  from  whom  he  can  rcafcHi- 
ably  fear  (hanie,  will  never  be  a(hamcd  of  him  ;  he  can 
look  God  and  Chrift,  hisown  confcience,  and  the  whole 
world,  in  the  face,  without  (hamc  and  blulhing.  O  th.it 
finncrs  would  nov,' be  afliamed  of  their  luibelicf^!  which 
oiherwife  will  put  tlum  to  eternal  (hamc,  and  brinp;  upon 
them  everlafling  ccniufifin  in  the  day  of  the  Lord:  jrhjc- 
rver  lelia^rth  on  hir:,  Oiall  nc itr  If  np>,\r,.:cl ;  /;, I  I ,  // ,  ■  7, . 
lieveth  not  in  him,fijciv!c  end  lit  -U'rath  ifGcdahidt 

C  H  A  r.     X. 

Oitr  cpcjllt  prof<\idt\  i'l  this  the  argument  ztj/uch  he  hnd 
hripin  intlif.fon)ur  (Jiaplf.r,  viz.  The'ttinpororY  rc- 
jeclionof  Ills  countrymen  the  Ji-.vs, /or  /'  '"';:•/- 

rcfufal  of  that  u'oy  of  juflificalion  whkh  I        ^     /•;   (f 
God  had  prefer  iLei,   namtly,  ly  faith  in  his  Sen  Jtfui 
Chrift, 

BRETHREN,  my  hcart.s   defire  and  prayer   lo 
God  for  IlVael  i.s,  that  they  might  be   favcd^ 

Where  «»/^,  i.  The  mighty  concern  which  the  apoRle 
had  for  the  eternal  fdvaiion  of  his  countrymen  the  jc\v.>?, 
who  fought  his  deftrudion  ;  their  fahatic'n  lay  very  near 
his  heart,  and  he  was  afraid  ihey  fliould  mifs  it,  ' 
the  wron?!  way  for  obtaining  it,  by  building  all  t!' 
of  falvation  upon  fuch  a  bottom  as  would  never  bear  the 
fabric,  but  utterly  fail  them,  namclv,  juftification  by  works 
2.  What -t  was  that  made  the  apoftle  fo  concerned  for  the 
Jews:  It  was  not  upon  thcaccoimt  of  their  wicked  Ii\Ts 
and  fcandalous  immoraliiics,  but  for  their  bail  principles 
and  fundamental  errors.  They  oppof'ed  the  honour  of 
God  to  the  S  Ml  of  God,  and  the  obfervation  of  the  law  to 
the  failh  of  Chri;1.  From  whence  Icnrn,  That  we  ought 
to  be  concerned  for  thofe  who  lie  under  damnable  errors 
although  they  be  men  of  good  carria-e  and  commendable 
convei(:ition.  Not  only  the  vicious  and  ungodly,  but  the 
erroneous  and  unfonnd,  are  to  be  the  objcds  of  our  pity 
and  prayer  :  For  error  is  as  damnable  as  ^  ice:  the  one  is 
an  open  road,  the  other  a  by-path  to  hell  and  deftrudion  ; 
and  accordingly,  h«that  hasadue  care  of  his  foul's  (iilvation, 
will  be  as  mikh  afraid  of  erroneous  principk-s,  as  of  de- 
bauched pradices. 

2  For  I  bear  them  record,  that  they  have  a  zeal 
of  God,  but  not  according   to  knowledge. 

As  if  the  apoftle  had  faid,  "  lean  bear  them  witnefsthat 
many,  very  many  of  the  Jews  have  a  zealous  defire  in  their 
way  to  pleafe  God,  and  do  what  is  acceptable  in  his  (ight- 
but  though  it  be  a  warm,  it  is  but  a  blind  zeal,  ar-l  not  ..c- 
cording  to  right  knowledge.''  Here  rote,  i.  The  apofile 
is  defircus  fo  fay  the  belt  he  could  o^his  countrymen  the 
Jews;  he  compounds  tf.e  good  meaning  of  iluirzeal,  bi-t 
blames  the  ill  conduct  of  it.  It  was  a  mifgiHdcd  and  mif- 
tuken  zeal,  and  not  di reded  as  if  ought.  Ze.-.l  is  ciihc.- 
onc  of  the  bc(t  cr  worit  things  in  the  world  :  It  is  a  perd 
thing,  when  it  ii  ri^ht  in  its  objcd,  right  in  tlic  meafu?^; 

anJ 


Ghap.  X. 


ROMA 


N 


S. 


5f;7 


and  (legrre.ani)  purfii:d  by  tigfif  mean?;  A?  to  thcobjcft 
of  our  zeal,  it  rr.  II  ft  bs  that  which  is  cer'.ainly  gcpd,  and 
conrKlcr.ibly  v^ccd  :  cert.iinly  goo.l,  or  clfc  wp  ire  zealous 
for  we  kndw  not  \vh.it  ;  or  confidciaMy  good,  or  (Ifc  i:  dotli 
not  deferi-e  or.v  zeal.  To  be  zealous  and  hot  beyond  all 
meafure  fcir  the  obfiirvalion' of  ai"ccfcriv-riy  or  cuftom,  as 
fame  i;i  thu  Chriflian  i '  '  ■  re  of  ol.I  ubout  the  cbfcr- 
\aiio:i  cf  Earter,  is  cei  al  not  according  to  know- 

le«?g'.  Again,  zeal  mui:  b>.-  jjrolecutcdby  ra\vtul  ar.d  war- 
rantab!:;  mtans  ;  we  muH  nut  from  a  principle  of  zral  do 
sny  tiyil,  that  trood  inay  come.  Eiu  there  is  a  zeal  amcngll 
the  church  of  Rome,  which  1  atnfnre  cannot  be  according 
to  knowledge,  and  that  is  a  zeal  for  ignorance.  This  is  a 
zeal  peculiar  :6  tliemfelvc.<; :  they  will  not  allow  the  people 
to  iitlilerlbnd  what  they  do  in  the  fcrvice  of  God  ;  they 
require  them  to  pray,  but  will  not  Ictihcm  know  wiiatiliey 
pray  for  ;  and  all  this  under  a  pretence,  that  ignorance, 
winch  mskes  a  man  a  block,  is  the  mother  of  devotion  ;  as 
if  the  lefsrncn  underft'^od  the  fervicc  of  Gcd,  the  better  he 
.  was  pUafcd  with  it,  and  the  more  they  were  editied  by  it. 

3  For  they  bein<5  ignorantof  God's  righteoufnefs 
and  going  about  to  cftablifh  their  own  rij^hteoufnefs 
have  not  fubmittcd  ihciniclves  to  therighteoufaers 
of  God. 

That  is  the  Jews  V tin<j  igncrnnt  ct  God's  vvay  ol  jii,.i- 
ficatlo'.i  by  faiih  in  Chrill,  dilciTered  in  the  gofpel,  and 
relyin.;  upon,  and  tiul'iing  to  their  oun  works,  their  obe- 
dience to  the  ceremrnial  and  moral  law,  to  juftify  and  fnve 
them,  they  have  not  fubmittcd  ihemfelves  to  the  liiihtcoiif- 
ncfsofGod;  that  ii-,  to  the  way  and  method  which  the 
wifdom  of  Got!  has  difcovered  for  the  jullification  of  a 
firtner  by  the  blood  of  his  Son.  No'e  here,  i.  That  bv 
God's  nghteoufnefs  wc  are  to  imdcriland  that  righteoufnefs 
which  Chi  ill  has  wronchlior  us,  which  God  bellows  upoii 
usj  and  the  gofpcl  reveals  unto  us  :  By.tHlablilhing  their 
own  righteoufnefs,  is  to  be  underflood  their  icfohition  and 
endeavour  to  depend  upon  their  o^vn  works;  their  obe- 
dience to  the  law  for  their  juflif.ca;ion  bef(!re  God,  in 
oppofiticn  againft,  and  in  contrr.diftion  to,  that  way  rf  juf- 
titicaiion  which  God  had  declared  ;  namely,  by  faith  in 
Chrifl  Jefus,  the  one  and  only  Mediator.  2.  That  upon 
the  firlt  opening  of  the  gofpd,  no  evangelical  do£lrinc  was 
moredifrelilhed  by  the  Jews  than  juftihcation by  'he  righte- 
oufnefs of  Chriil.  They  v/ere  pollened  v,  ith  this  principle 
then,  tl.it  eternal  life  was  attainable  only  by  the  works  of- 
the  law  :  And  according  to  the  example  of  the  Jews  at 
the  beginning,  perfcns  ever  fince,  even  to  this  very  day,  arc 
fond  of  that  way  of  judificaiioii.  The  natural  man  is  a 
proud  man,  he  likes  to  live  upon  his  own  ilock,  he  cannot 
llqop  to  a  Gncerc  and  univerfal  renunciation  of!)is  mvn  • 
righteoufnefs,  and  to  depend  wholly  upon  the  righteoufncf:; 
ot  arjother.  It  is  natural  to  a  man  to  chiifc  rather  to  eat 
a  brown  cruft,  <jr  wear  a  c^iirfe  garment, which  he  can  call 
hi.'  owrt,  thin  to  feed  upcn  the  richeft  dainties,  or  wear  the 
coR'.ieil  robey,' which  he  muft  receive  as  an  :,Im3  from  an- 
other. Lord!  how  hard  is  it  to  fubduc  tliis  pride  of  fnirit, 
and  to  be  thoroughly  convinced  of  the  abfolute  necefiity  of 
another  and  abetter  righteuufncfs  than  our  own,  to  conlli- 
tu{c  us   righteous  i.T  the  fight  cf  Ggd  !    Ffom  the  whole 


l^/7ri,  I.    Ho\v  dark  ftcH'-'Sdihs  wifefl    rr'n  are  by  nature 
in  God's  way  ofjtiflif.  "  jrnnt   of 

Gjd's  righteouJiu'p\   i"-  v.  ifdoin 

of  God  has  difc(i\  by  i'aith 

inhisSt)!!.  T!.i-  ^,  Rom. 

i.  17.   ■/  to  fail/)  : 

It  ispiir..iv  .111  en.  :i  divine 

revelation,  both  c  'x  man- 

ner of  imparting  ii,  nd' 

ito'.v  injiAiuus  the  del  tc- 

ouliicfs  ot  our  <>\vii,  eithi-r  ■  ;nc- 

tionwith,  the  rigiitcoufnel.    ..  ......   the 

law  only  in  fin(jf  rity,  wecannt'.  'on;  and 

if  it  be  not  to  pcrfcdlion,  it  <.j..!1';v  .,c  lu  ju.,itic2iio(i. 
Therefore  to  trull  to  any  rightci>ufnefs  of  our  own  for 
juRification  bcfore-God,  which  is  in)perfe(!!l  and  jjoUutcJ, 
is  both  finiul  and  imfufe.  Sinful  becaufe  it  is  confron;ing 
the  pluin  dcclaratior.':  of  the  gofpcl  ;  and  iinfafc,  bccaufe  it 
evacuates  Chrift  :  For  Cliriftii  of  no  effect  unto  us  ;  whr- 
foever  are  juRilied  by  the  law,  are  fi<"len  from  grace,  Gal. 
V.  4.  Lecni,  3.  What  an  hindrance  is  pride  to  the  falva- 
tion  of  men  ;  It  (lifft-iis  the  will,  that  it  wont  Hoop  to 
God's  terms  :  T!icy  will  not  liave  juRification  in  God'.s 
way,  and  they  (liall  not  have  it  in  their  own.  Here  it  Ituilc 
wiiii  the  Jc-.\s  ;thcy  Avciild  not  fnbmit  to  tite  righteoufnefs 
of  God;  and  here  it  flicks  with  too  many  at  iliisday.  4. 
Not  to  cou;!^ a  righteoufnefs  of  your  own  needLfs  to  be 
poReircd  of,  becaiifc  you  want  the  righteoi'.fnefs  of  a.nother, 
to  confide  and  truft  in.  We.  plead  the  meriroric;is  righte- 
oufnefs of  Chrifl,  to  anfwcr  the  demands  of  t!  e  law  ;  but 
contend  for  a  perfonal  righteoufnefs  of  our  own,  toanfwer 
the  commands  of  the  gofpei.  Chriil  doth  indeed  cafe  i»s 
of  the  load  of  otit-  lins,  but  not  difcharge  i;s  from  the  care 
of  our  duty.  Our  being  in  ChriR  frees  us  indeed  from 
condemnation,  b'lt  then  that  in-being  muil  be  proved  by 
our  holy  walking,  not  after  the  Hefh  but  after  the  Spirit, 
Rom.  V.  I.  Learn,  5.  To  fubmit  to  ilie  lighteoufnefs  of 
God,  as  ever  you  would  enjoy  peace  with  God.  The 
more  holv  wc  are,  ar.d  the  more  fanflified  we  grow,  the 
meaner  opinion  we  Ihall  Iiave  of  ourf<.lve.<;,  ar.d  the  more 
need  of  a  Saviour,,  atid  of  juRification  by  him  ;  and  Ihall 
blefs  God  for  the  gofpel,  in  whicii  iiierii,hteourncfsof  God 
is  revealed  from  faiih  to  faith  ;  r.nd  (hull, dread  it  as  hell  to 
l)e  found  amr.ngfl  the  number  of  t.'-ofe,  who,  though  they 
be  not  is:norant  of  Gotl's  righscouiher;,  yet  will  go  iboM 
to  e'hibiilh  ihiiir  own  rightcoufnafs,  reUii'ing,  to-fubii.it  10 
the  righteoufnefs  of  God.  '    ■ 

4  For  Ckriftis  theend  of  the  law  for  ii^htcoiif- 
nefs  to  every  one  thatbelicveth. 

There  was  a  liirecfoki  law  cf  Gcd,  which  ChriR  may 
be  fuid  to  be  the  end 'of;  namely,  judicial,  ceremonial, 
and  moral  :      r.  The  judicial  l3\v  was   that  which  God  by 

:  Mofcs  delivered  to  the  Jew?i  containing  dirctiioiis  for  \\vi 
adminiRraiion  of  tlicirjuivilgovemment.  Nov/  ChiiR  v/as 
the  end  of  this  law,  as  be  has  ;ibeliuicd  it  :    for  the  JevilTi 

.  polity  was  to  coniiitue  till  the  corning  of  the  Alellias,  nnd 
not  longer,  Ge"n.  xlix.  Dan.  ix.  a.  The  ceremonial  lavy 
was  that  which  did  prefcribc  ce'i  tain  facred  ritcsand  cere- 
monies, to  be  obfcrvcd  in  thecitcrnal  Vrcrfhip  of  God  hy 

the 


■^ 


ROMANS. 


Chap.  x. 


the  people  oi  IfraeJ.  The  toimer  law  hid  relafion  to  them 
as  a  nation,  this  as  they  were  a  church.  Now  Chrifl  is  the 
end  of  this  law,  as  he  has  abrogated  it.  All  the  ceremo- 
nies of  that  law  were  ihiJows  ani  types  of  Chrill  ;  n  nv 
the  niaJows  were  to  ccafe,  when  once  the  fubRance  was 
come.  '^.  The  moral  h\v  is  that  holy  and  eternal  rule  of 
riE;htconriicfs  given  by  God  to  men,  for  the  rii^ht  orderinc- 
of  their  thoughts,  words  and  aftions  towards  God,  thef? 
iiLigl.bcr  .-in!  ih.mfclvcs.  l^his  hw  is  fummarilv  compre- 
hended in  the  leu  commandments,  and  is  called  //'^  /tiw 
cf  r'tg\tf(,vfntfs,  Rom.  ix.  31.  the  r'Aal  law  by  St.  James, 
ir.  S.  Nov,  Chrift  may  be  faid  to  be  the  did  of  this  law, 
fi.)  As  he  Ij  the  fcopeofit.  (2.J  As  he  i'?  the  accom- 
plifhmcnt  of  it.  The  precepts  of  the  law  pOint  at  Chrift, 
as  he  by  wiiom  they  :'.re  accomplilhcd  ;  the  proinifesof  the 
'  !w  point  :it  him,  as  he  by  wliom  they  are  ratified  ;  and 
ihc  thn-nteniii  ^s  of  the  law  may  be  faid  to  point  at  him,  as 
he  by  whom  they  are  efcaped.  Chrill  was  the  fuin  of  the 
Jaw,  a<  well  as  tlie  fubllance  of  tlie  golpel.  In  a  word, 
(3.)  Chrift  is  the  end  of  the  law,  inafmiich  as  he  is  to  a 
believer,  what  the  law  would  have  been  unto  him  if  he 
could  have  perfcdlly  kept  it  ;  namely,  righteoufnefs  and 
life,  junification  and  falvation.  For  Chriil  is  the  end  of 
ihc  lav.-  tor  ri^hteoiifncff,  to  be  imputed  to  every  one  that 
litlicveth  in  him,  the  !.iw  being  our  fchoolmafter  to  bring 
us  to  Chrift,  that  we  might  be  juftificd  by  faith.  Gal.  iii.  25. 

5  For  Mofes  defcribcth  the  lighteoufpofs  which 
is  cf  the  law,  that  the  man  which  doth  thofe  thin<'.s 
{hall  live  by  them. 

k?,  if  the  apftftle  had  faid,  "  Righteoufnefs  by  faith  can 
never  be  obtained  by  the  works  of  the  law,  becaufe  Mofes 
<!cfcribcih  the  rijihieoufnefs  of  the  law  thus,  That  the  man 
;hat  doth  thcfe  things  Ihall  live  by  them  ;  that  is,  a  prof- 
IJerojis  and  happy  life  in  the  land  of  Canaan,  f:  y  fonic  ; 
.:nd  ettrnal  life  in  heaven,  fay  others."  But  then  by  the 
J;;.v  n-.uft  be  ui:derftood  the  moral,  not  the  ceremonial  lavr, 
•  vcoiding  to  that  of  our  Saviour,  If  thou  ivilt  enter  into 
life,  keep  the  commandments  ;  that  ir,  the  moral  law.  This 
do,  and  thou  iTialt  live.  Where  mte.  That  fiich  as  feck 
jiiftification  and  falvation  by  the  works  of  the  law,  mnft 
keep  the  moral  law  perfectly  and  exactly  ;  which  bcinir 
i.npoiiible  to  man  in  his  fallen  cftate,  Chrift  has  obtained 
ot  his  fadier,  #at  for  the  fake  of  his  righteoufnefs,  our 
lincere,  though  imperfeft  obedience,  (houldfind  acceptance 
^^iih  God,  and  be  available  to  falvation. 

6  But  the  righteoufnefs  v/hich  is  of  faith  fpeaketh 
on  this  wife:  Say  not  in  thine  heart,  Wiio  Ihall  af- 
cend  into  hcave«  >  (that  i.<!,  to  bring  Chrift  down 

frcm  akvc.)  7  Or,  Who  fhall  defcend  into  the 
deep  ?  (that  is,  to  bring  up  Chrift  again  from  the 
dead.)  8  But  what  fciith  it  P  The  word  is  not  nigh 
fliec,  fven  in  thy  mouth  and  in  thy  heart :  that  is 
the  word  of  faith  which  we  preach. 

In  which  word  the  spoftles  fecms  to  fet  forth  ihe  great 
anxiety  and  troiibU  of  mind  which  is  found  with  r.n 
awakened  (Inner;  he  is  at  a  lofs  to  find  out  the  way  Jiow 
he  fhall  Ibnd  juftificd  in  the  fight  of  God. .  The  lavv  pro- 


pounds to  him  life,  but  it  is  upon  an  impofllWecondiiion  ; 
but  the  gofpel  clearly  reveals  to  him.  that  Chrift  has  per- 
formed what  is  neceliary  for  his  juftiScation,  ctxl  that,  by  a 
praiSlical  and  lively  faith,  he  (hall  have  an  intereft  in  it. 
We  need  not  therefore  fay,  Who  pyall  ojcendinto  heaven  fur 
ui?  for  Chrift  being  afcended,  haili  given  us  a  convincing 
proof,  that  the  propitiation  for  our  fms  is  perfcdt  ;  for 
oihcrwifc  our  furety  hatli  not  been  received  into  God's 
fandtuary  :  Therefore,  to  be  under  perplexities  how  we 
ru«y  be  juftificd,  is  to  deny  the  value  gf  his  lightcoiifnefs 
and  the  truth  of  his  afcenfion.  And  fay  not",  fFhe  Jball 
(hfcenil  into  the  deep  P  that  is,  to  bear  the  torments  of  hell, 
and  expatiate  fin  ;  for  this  is  to  deny  the  virtueof  hisdcath, 
whereby  he  appeafed  Gotl,  ai»d  redeemed  us  from  wrath  to 
come.  In  the  lc'u>,  the  condemning  riuhtcoufnefs  of  God 
is  made  vifiWc:  in  the  gofpel,  his  juftifying  righteoufnefs  is 
revealed  from  faith  to  faith.  Eternally  magnified  be  cm' 
nipotent  love,  that  the  gofpel  of  our  Lord  Jefus  Chrift  has 
difcovered  how  God  may  (hew  mercy  to  repenting  and  rc- 
tiirtiing  finners,  without  anv  prejudice  or  injury  done  to 
his  jiiftice.  Hereby  the  foid'  is  at  once  freed  froin  the  fear 
of  God's  wrath  and  anger,  and  has  a  lifely  hope  of  his  love 
and  favour.  Lord  !  What  fins  are  there  which  fo  entire 
a  fatisfaclion  doth  not  expiate  ?  What  torments  can  they 
deferyc,  which  his  wounds  atid  ftiipcs  have  not  removed  ? 
God  is  juft  as  well  a^  merciful,  in  juftifying  him  that  be- 
lieveth  en  Jefus.  From  the  whole,  uate.  That  the  way 
ot  acocpiariLe  with  God,  is  fo  clearly  ftated  and  difcovered 
in  the  gofpel,  ihat  we  need  not  be  iii  any  doubtful  fnfpenfc 
where  to  nrd  it,  or  feek  other  fatisfaflinn  than  God  has 
given  us  in  his  word.  The  ivord  ii  nigh  thee,  e^jen  in  thy 
rn-.itih,  and  in  thine  heart,  &c. 

9  That  if  thou  fhalt  confefs  with  thy  mouth  the 
Lord  Jefu.s,  and  fhalt  believe  \x\  thine  heart  that 
God  hath  raifed  him  from  the  dead,  thou  fhalt  be 
faved.  10  Fof  with  the  heart  man  bclieveth  unto 
righteoufncf;*,  and  with  the  mouth  confeftion  is 
made  iinto  falvation. 

Obfervc  here.  The  two  great  and  principal  things  which 
the  gofpel  requires,  inorderto  our  juffirtcation  and  falvation. 
The  firft  is,  Confejjion  of  Chrifl  with  cur  mmilh  ;  that  is,  in 
all  tiines  of  danger,  particularly  in  a  time  of  perfccution. 
to  own  Chrift  Jefus  our  Lord,  and  jo  dtclare  that  we  will 
ferve  him,  and  adhere  to  him,  will  be  ruled  of  him,  and 
expeft  only  to  be  faved  by  hi  ti.  The  fecond  is.  To  believe 
11  our  hearts,  that  God  'hath  raifed  Chrift  frsm  tie  dead. 
But  why  is  the  article  of  Chrift's  refurredltcn  only  named, 
feeing  faith  iefpe<^s  his  birlh,  life,  and  death,  &c.  Jnf. 
Becaufe  this  article  of  the  refurredion  pre-fuppofes  all  the 
reft  of  the  antecedents  toil,  and  confequentsof  it ;  namelv, 
Jiis  incarnation,  death  and  paftion,  afcenfion  and  inttrcef- 
fion.  This  article  therefore  of  the  rcfurreflion  is  put  for 
all  the  reft,  and  i.-jcludes  all  the  reft  :  For  as  he  could  not 
haverifen,  had  he  not  firft  died,  fo  his  deatii  had  avaihd  us 
nothing,  uniefs  he  had  rifen  again.  Le/im  hence,  1.  That 
all  thofe  who  v/ould  be  accepted  with  Gcd  unto  righteouf- 
nefs and  life,  muft  be  fuch  as  do  believe  in  Chrift  with  the 
heart,   and  openly  confefs  with  the  mouth,  that  ho  is  ihc 

Son 


Chap.  x. 


ROMANS. 


'^599 


of  Goil,  and  the  Saviour  of  the  world:  If  thou  confefs  and 
bfltcve,thoulhanbefaved.  Learn,  2-  That  the  principal 
feat  and  fiibjca  of  faith  is  rot  the  undcrftanding  barely, 
but  the  will,  called  here  the  heart,  U'itb  the  heart,  man  be- 
ilevelh  tinli  r'lghieoufuejs;  not  the  head.  Although  know- 
ledge is  fo  necelTary  to  faith,  that  it  is  fometimcs  put  for 
faitli,  as  in  Ifa.  liii.  £■;•  ^«  knmkdgc,or  by  the  hinvlcdge  qf 
him,  Ihall  my  righteous  ferviint  jufi'ify  many ;  yet  there  may 
he  much  li^ht  in  the  underftanding,  where  there  is  no  lite 
ill  the  wilT;  much  knowledge  in  the  head,  where  there  is 
no  faith  in  tlic  heart,  nnr  obedience  in  the  life.  Therefore 
f.ys  th.e  apodlc  here,  If'ith  the  heart  man  telleveth,  &c. 

11  For  the  fcripture  faith,  Whofoevcr  bclieveth 
on  him,  fliall  not  be  adiamed.  12  For  there  is 
no  difference  between  the  Jew  and  the  Greek: 
for  the  fame  Lord  over  all  is  rich  unto  all  that  call 
upon  him.  13  For  whofoevcr  (hall  call  upon  the 
name  of  the  Lord,  fhall  be  faved. 

Ohfervc  here.  How  the  apoftle  proclaims  Jefus  Chrift  a 
common  and  univerlal  Saviour  of  all  mankind  who  believe 
in  him,  without  any  difcrimination  or  difference  between 
Jew  and  Gentile:  Tf'hofocver  believeth  on  him,  fhall  not  le 
c 'hamid:  and U'h:f-,cver  jhall  cnll  iipin  his  name,  pnillbe  Javed. 
Whereby  believing  on  him,  and  calling  upon  him,  mufl 
be  underllootl  fuch  a  faith  in  him,  as  is  the  parent  and 
principle  of  obedience  to  him.  Yo\  the  devil  himfelf  may 
as  well  pafs  for  a  believer,  as  a  difobedient  foul.  If  our 
works  be  no  better  than  the  works  of  devils,  our  faith  is  no 
better  than  theirs  neither,  in  the  account  of  God.  He  be- 
lieve.^, fo  as  not  to  be  alhamed,  who  lives  as  he  doth  believe.' 
In  vain  is  it  to  expcd  falvation  by  Chrifl,  if  we  do  not  yield 
fubjeftion  to  him.  Lord!  how  many  are  there  that  defire 
thou  (houldeft  fufFer  for  their  fins,  fo  they  may  have  the 
faiiifjiSlion  to  commit  them  ;  content  that  thou  fliouldtft 
bear  the  blame,  fo  they  may  have  the  liberty  to  commit  the 
faults  ?  If  they  m.ay  but  live  in  their  fins,  they  take  it  kind- 
ly that  Chrift  will  die  for  them^  but  the  dcfign  of  Chrift's 
death  was  to  deliver  u<;  not  only  from  the  danger,  but  from 
the  dominion  of  our  lins  ;  to  free  us  not  only  from  the  wrath 
of  God,  but  from  the  rage  of  our  lulls. 

14  Hotv  then  fliall  they  call  on  him  in  whom 
they  have  not  believed  ?  and  how  Ihall  they  believe 
in  him  of  whom  they  have  not  heard  ?  and  how 
fliall  they  hear  without  a  preacher?  15  And  how 
fhall  tliey  pi-each  except  they  be  fcnt  ?  as  it  is  writ- 
ten, How  beautiful  arc  the  feet  of  tliem  that  preach 
the  gofpel  of  peace,  and  bring  glad  tidings  of 
good  things ! 

The  fcope  of  the  apoftle  in  thefe  words;  is  to  prove,  that 
tlierc  was  a  neceflity  of  pre:iching  the  gofpel  to  the  Gen- 
tiiL's  as  well  as  to  the  Jows,  in  order  to  their  believing  on 
Chrift  ;  and  his  way  of  ar>:uing  is  very  forcible,  demon- 
ftrative,  and  convincing.  Th js  "  God  has  by  the  pippiiets 
promifed  falvation  to  tlie  Gentiles  ;  but  without  calling  on 
him,  there  is  no  falvation  ;  and  withr'ut  f.iith,  there  is  no 
calling  upon  him  by  prayer  ;  and  -.vitl:.  :^;t  licarirt^  i;,:; .-  h 


no  faith  ;  and  without  a  preacher  there  is  no  bearing ;  and 
without  folemn  ndflion,  or  fending  by  Chrift  and  his  mini- 
fters,  there  can  be  no  preacher."  And  the  apofllc's  manner 
of  fpeaking  is  by  way  of  interrogation,  which  is  equivalent 
to  a  negation  ?  Hoiv  Jhall  they  enll  on  him  in  whcm  they  have 
net  believed?  That  is,  Ji  is  impoftihle  to  do  it,  and  it  would 
be  impious  and  wicked  to  do  it.  None  muft  be  the  objetl 
of  our  prayers,  but  he  that  is  the  objedf  of  our  faith  and 
triift  ;  now  it  is  G<  d  alone  that  is  the  objeft  of  our  faith 
and  truft,  therefore  he  alone  muft  be  prayed  unto.  A:;d  it 
fo,  then  the  pra£lice  of  the  papifts  in  praying  to  angks 
and  faints  departed,  is  very  blame-worthy  and  abominable 
in  the  light  of  God.  How  can  they  pray  unto  them,  tmlefs 
they  believe  in  thciij,  and  truft  in  them  r  And  if  tkcy  truft 
in  them,  that  curfe  falls  upon  tliem,  C'-i-fed  is  the!  :nr.n  that 
trujleth  in  man  \  that  is,  in  any  creaierr.  The  truth  is,  if 
Chrift  himfelf  were  a  mere  mar,  and  not  God  as  well  as 
man,  we  fliculd  (in  by  worftiipping  of  l.im  ;  but  it  is  one 
good  argument  to  prove  the  divinity  of  Ciirift,  that  the 
fcripiurc  reprefcnts  him  as  the  objcft  of  faith,  and  religious 
invc)cation.  From  the  vvh'.lc,  cijcrvt.  That  the  only  way 
to  heaven  is  by  Chrift,  the  only  uay  to  Chrift  is  by  taith, 
the  only  way  to  faith  is  by  the  word,  it  ccmeth  by  hearing  ; 
the  only  way,  that  is,  the  only  ordinary  v.ay.  What  be- 
comes of  thofe  that  never  heard  of  Chrift  in  ll.e  preaching 
of  the  gofpel,  God  only  is  fit  to  judge.  This  is  certain, 
that  all  men  at  the  great  day  ftiall  be  judged  accordiriE;  t''> 
the  law  that  they  were  under,  and  obliged  by,  and  po  ether. 
Now  promulgation  being  of  the  eflcnce  of  a  law,  the  gof- 
pel cannot  be  a  law  to  then?  to  whom  it  was  not  proir.ulgcd, 
and  made  known  :  but  a  pratlicable  belief  of  the  gofpel  i.-, 
indilprnfably  ncceifary  to  the  falvation  cf  them  to  whom  it 
is  revealed.  Ohferve  farther,  The  great  reverence  zrA  liigli 
cfteem  which  is  due  and  payable  to  the  preachers  of  the 
gofpel,  and  that  by  the  approbation  of  God  hiatfclf.  He 
commands  us  to  admire  the  very  feet  of  them  that  presLh 
the  gofpel  of  his  Son  i.nto  us,  and  bring  glad  tiding;;  of  good 
things,  Hoxv  beautiful  r.re  the  feet  of  them,  &c.  And  for 
great  reafon  liioidd  it  be  thus,  bccaufe  the  m.iniftcrs  of  the 

,  gofptl  are  the  meftengers  of  Clirift  ;  they  receive  bo:h  tlcir 
million  and  commifiion  from  hini  ;  they  arc  inftrtidled  by 

'  him,  they  negociate  for  him,  they  fpcak  in  his  name,  tl;ey 
a<5t  in  his  ftead ;  and  whatfoever  they  cit^^r  proinife  or 
threaten  in  God's  name,  he  ftands  ready  and  refolved  to  per- 
form it.  Ifa.  xliv.  26.  Wz  conf.rmeth  the 'Mcrd »f  his  fer- 
vants,  and  ferfcrmeth  the  counfel  cf  his  meJJ'engers.  I^ord^ 
how  bcautitul  and  blefted  are  the  feet  of  thy  meftengers  and 
minifters  in  thy  account  ?  Let  tl-.cm  be  fo  in  tliy  peo(iU-.'ii 
cftimaiion  a!fo.  Learn  hence.  That  nothing  cugiu  to  lie 
fo  welcome  to  i:s,  and  fo  joyfully  entertained  by  uj.  as  Inc 
the  preaching  and  preachers  of  the  gofpel.  linv  Icauttfxd 
arc  the  net  of  them,  &c. 

ID.  But  they  have  not  all  obeyed  the  gorpcK 
For  Efaias  faith,  Lord,  v.ho  hath  believed  uur  ic- 
port  :* 

Here  an  obje'£lipn"is  tacitly  itnplied  and  anfwered ;  fonic 
might  fay,  "  If  the  gofpel  be  thus  excellent,  and  tlic  feet 
of  them  that  preach  it  fo  beautiful,  whence  was  it  that  the 
Jews,,  to  whom  it  wsi  firlf  preached,  did  not  receive,  and  yield 

obeJioiKc 


6oo 


O    M    A    ^i    s. 


Cha?.     3t, 


hat 

■-•e, 


}icH  -'  "•'■ — ^'  10  it?  "  The  apoPlc  anfvvere,  thr.t  thi.- in- 
t:i\e'.:  ihnacyof  the  Jews  werefDrctoIJ  by  the  pro- 

phctsctcU,  particularly  by  Ifaiah,  who  complains,  chap. 
Jiii.  1.  I.tr,/,V'fi  l.iith'hlrt:"^  C'lr  rf'",rlP  [■•nm  Ycncc, 
I.  That  tlii;  r.iiih  of;' 
'  hear  the  jjofptl.  True,  • 
«iiito  faiih,  but  (:iith  doth  not  nt 

of  t!is   wnrH...!  2.  Tliat  'the  pr«.,.^t..     .  ^-w v...,je, 

and  by  a  fpirit  ot'  prophecy  iorctcl,  wh;.t  Itnali  fiicccf';  iJie 
prcaciiinjT  ot'  the  goOxl  "wtiulJ  have  to  snd  amongft  the 
Jews.  3.  That  yet  the  prophet's  prcJidHon  vias  not  the 
c.iurc,  but  the  confeqnence  of  the  Jews  rcj'^  liiiu  of  the 
gofpcl  :  It  was  not  In c;:iifc  the  prophet  fcid  f  >,  iliat  they 
tliil  not  believe;  but  becaufc  they  believe  not,  therefore  the 

fropliet   faiil    fo  :   T/ry   '•, -^^•'    ',■;■, -/■,• --r'./ .•   fdr  fo 
faiah  faitii  ot  them. 

17  So  then  faith  ccmdh  by  hearing,  and  hearing 
by  the  word  of  God. 

As  if  the  np'-filc  had  fuiil,  "It  is  very  evident,  ami  tlicf- 
tt  flinior.ies  (hew,  that  f.ti.h  comes  by  hearinj:,  und  liearint; 
by  the  prea'hini;  ,c>f  the  word  of  C;n(|."t  The  grace  of 
iaitli  is  v.TOiivlit  by  lije  Spirit  in  the  ad  cf  hearrng  ;  atid 
The  in.ntter  heard  by  which  this  f;iiih  is  wrought  is  the 
ivordofGod  preached.  Perfons  mufl  hear.il'.at  they  may 
Jjrar.  A  non-peachiiig  minifter,  then,  is  no  minider  ;  he 
is  like  a  bell  without  a  clapper,  or  a  cryer  without  a  voice; 
fie  neither  anfvvcrs  the  deilgn  of  his  coinmidion,  nor  the 
t-ml  cf  ihegofpel's  inftitutioii,  which  was  10  be  the  inftru- 
inental  mean  of  faiih  ,  Farlh  conielh  ly  hearing. 

18  But  I  fay,  Have  they  not  heard  ?  Ye.*;  veril}- 
their  found  went  into  all  the  cartli,  and  their  wards 
unto  the  ends  of  the  world, 

It  was  nplefsthan  a  miracle,  tlm;  thcgcfpel,  in  the  fpncc 
T  f  a  few  years,  iLciild  be  preached  in  all  nations,  and  pl-.ntcd 
in  the  remotell  parts  of  the  world  ;  end  ytt  thus  it  wss : 
"^-^'hich  m.ikcs  St,  Paul  here  apply  that  to  the  preacliing  of 
theapoflles,  which  David  applies  to  the  preaching  of  i  lie 
Jieavens,  Pfal.  xix.  4.  The  gofpel  of  Chrift,  like  the  fun 
i'l  the  firmament,  calls  its  beautiful  and  t'lorioiis  beams  all 
1  he  world  ofcr.  For  upon  tiie  coinini;'::on  given  out  Ly 
Chrid  to  his  apoftles,  to  gt)  into  all  the  world,  and  prcacli 
the  gofpcl  to  every  creature,. the  apofiles  divided  ihcnd'^;Ives 
iniothe  feveral  quarters  of  the  world,  for  tlic  fpeedy  per- 
f  :  ;iiance  of  this  I'ervice,  namely,  the  carryinn;  of  ihc  light 
of  the  gofpel,  as  the  fun  doth  his  li"ht,  inno  a'!  the  nations 
of  the  earth.  As  if  .St.  Paul  had  here  faid,  "  IJke  as  tlio 
\o\cc  of  the  he:ivens  arc  gone  through  the  world,  fo  is  the 
voice  of  Chrirt,  and  the  light  of  his  gofpel,  wl;ich  doilt 
much  more  declare  the  glory  of  Go<l,  than  the  fun  riid  the 
moon  in  the  heavens  can  do."  Sjinc  obferve,  That  there 
MashardW  any  one  confiderabli*  nation  in  the  Woild,  but 
\-.  it!, ill  fiiitv  vears  after  ChriiVs  afofnilon,  had  the  glad 
t  ■  ,i  i-js  of  the  gofpel  pre.^ched  to  it.  Hence  the  apoltlo  tells 
"«;-,  Tit.  ii.  2,  "That  ;h(  grace  cf  CJ,  which  britigetkjal- 
'  ?y///5>;,  hath  appeared  ui:l)  nil  men  :  That  is,  the  golpcl 
viithout  rcRjiilion  w^s  teitdcted  to  all  nations,  Jew  and 


<7cnlile  ;  to  ail  peiAjn;,  LcnJ  ^r.d  frcc,»  lionoi)r-.'i'ic  and 
ignoble.  GehoKi  !  the  goodntfs  and  mercy  of  God,  in 
.  enlighfning  the  dark  corners  r.f  the  world,  with  this  £!o-. 
thus  light  from  heivcn.  Behold!  the  great  power  and 
efficacy  of  the  wurd,  under  the  quickening  iniii!encps''f 
the  Holy  Spirit.  BchoKl!  nn  example  ot'laboiiru.-;  dili- 
gence and  induflry  in  miniderial  fervice  !  What  piins  di<) 
theapofllcs  take?  What  hazards  did  thcv  nin  ?  Wh'c 
journicsdid  th.ey  imdertske,  to  preach  Jcfus  Chrifl,  topi.^i:t 
and  propagate  the  evcflaliing  gofpel?  Shall  not  we  nitcr.J 
our  flock,  sndtravtl  from  houfelo  koufe  to  vifit  our  charge 
which  tails  within  the  crmpafs  of  a  few  miles,  when  thi 
apofiles  compalTcd  fea  and  lond,  travelled  far  and  n^ar,  Jj- 
boiircd  night  ind  day,  to  tranfmit  the  gofpd  to  the  ends  it 
the  world  ?  Lord  !  Iiow  does  their  indttaiit'M'  ■  •'"■  ■  r 
ihame  our-  fupine  negligence  ! 

1  9  But  I  fay,  Did  not  Ifracl  know  ?  1  nt-i 

faitli,  1  will  provoke  you  to  iealoufy.bvn.c. .  ..  <.;  are 
no  people,  <7/j// by  afoolifli  nation  I  will  an^cryoii. 
2oBut  Efaiasi.s  very  bold,  andi'aith/I  wa-'^foundot 
them  that  fought  me  not ;  I  was  made  manifcft  unto 
them  that  alhcd  not  alter  luc.  2  1  But  to  Ifracl  he 
faith,  All  dciy  long  I  have  (lictclied  forth  my  hands 
unto  a  difubedicrit  and  gainfaying  people. 

/);V/  not  Jfrael  hioiv,  th.nt  is,  of  the  preaching  of  the 
gofpcl  to  the  Gentilej,  and  of  their  own  infidelity  in  re- 
je£ling  it  ?  This  they  might  have  known,  both  from  the 
teftunonv  of  Mofes  and  Efaias.  Firft  from  Mofes's  tefli- 
mony,  Deut.  xxxii,  /  «■///  /rcrs/fcyj// (Jevs  refuting  to 
believe)  i!i:to  jealiufy  hy  tbem  thut  are  (yet)  ro  f.".jle 
(of  God) ;  ftKti  tynfcolijh  nari'.n,  (To  the  ■  Gentiles  were  ec- 
CBunted  bv  the  Jews)  I i-.ill anger  vnu.  When  God  pre- 
ferred the  Geniiks  before  the  Jews,  the  hearts  of  the  latter 
were  vexed  with  jealoufy  and  r.nger,  to  behold  «ll  their 
privileges  taken  from  them,  and  given  to  the  former,  whrwn 
they  accounted  a  people  rrofl  vile  and  defpicable.  The 
fecond  teftimony  is  that  of  Efaias,  who  the  apoRle  fav.*;  was 
very  bold  ;  that  is,  very  pLin  and  exprefs,  in  foretelling 
God's  calling  of  the  Gtntiles,  and  rejtilingof  the  Jews  ? 
calling  the  Gcniiles  by  his  free  grace,  r.nd  fctking  them 
that  firlt  fought  him  not;  and  cr.iiing  oiF  the  Jews,  who, 
after  all  his  forbearance  and  lcr.!»  fiitfering,  did  continue 
obdinately  fo  rejciS  the  o.Ters  of  his  grace,  and  the  tenders 
of  I'.is  mercy.  Here  ir./e,  i.  The  h.oly  courrgc  of  this 
e'.jngclical  prophet  Ifaiah,  in  the  difcharge  of  l.is  cfTre  : 
With  gre-'i  boldncfs  atid  freedom  he  torefells  the  tailing  ef 
lie  Gtlitile.',  and  caHing  ofFthe  Jews,  alliler.gh  it  ccft  him 
dear,  even  his  life,  being  fawn  -..fuiider  by  awrr.dcn  fav, 
as  foine  affirm.  There  ought  to  meet  in  the  minillcrs  and 
meflcngers  of  God,  both  coiirasie  and  iu'partiality  ;  courage 
in  fearing  no  facer,  imparl  iality  in  fparint;  no  crimes.  ,2- 
What  little  csiile  of  reafon  the  irinifttrs  of  God  have  to 
fit  down  in  defpondency.  after  fo  mr.n_v  tmwcaricd  atteirpts 
rriadc  in  vain  to  rechiiMfu.uers  from  their  \\ickcd  ways  : 
when  thcv  corf^dcr  the  infinite  patierrc  of  Go»l  towards 
them,  T.  rth    his   harrls  pU  tie  dr.yhrg  ton  d'J- 

'jhediti-l  , .. .....  ^'  people  \  that    is,  patiently  contend  r 

ANiihthrff  tbliiiiacy  and  perwrienels.     Lord?  wh»  fliould 


tChap.  xr. 


ROMANS. 


Go  I 


we,  that  arc  finn^rs  ourfilve',  think  muh  to  bear  with 
finnerb?  Let  ns  rather  in tini^ic?  ihy  example  in  waiting  upon 
them  i^ith  the  offers  of  gnce  and  mercy,  and  follow  chtra 
With  our  nieltini;  i-nireatics  ajid  pjAionate  importunities, 
till  ve  either  overcome  their  oLftinaty,  or  leave  them  ro- 
t2l!y  inexcufable. 

C  H  A  P.     XI. 

Thf  defign  of  our  apijik  in  this  chapter  is  twofold:  i. 
To  keep  thi  ]qw%  from  drjedion  and  dcf pair.  2.  To 
prcjcrve  the  Genliles  [rem  prfumptic^i  and  pride. 
And  for  this  end  he  thus  befpeah  them  bctli : 

IS.iy  then,  Hath  God  caf>  away  his  people;  God 
forbid.      For  I  alfo  ain  an  Ifrachtc,  of  the  feed 
of  Abraham,  o/"the  tribe  of  Ijenjair.in. 

Our  apoftle  having  (hs.vn,  in  the  cnJ  of  the  foregoing 
chapter,  that  the  Jews  would  be  rejected, and  the  Gentiles 
called,  bf{>inf  tliis  chnpter.by  anfwfrinj;a  prcac  and  popular 
objeclioii.  Some  iiereupoii  ni'.i',ht  be  re.ttly  to  fay,  "  if  this 
lis  lo,  then  C)J  lia' cad  aw.iy  lii-'coven'is!  p?oph',  violated 
his  covenant  proniile,  and  f'-rgot  the  feed  of  Abraham  his 
frieiid."  He  anfw»ers,  by  his  accultomed  form  of  deoid, 
Cod  fjritt-.l,  and  tiicn  proretds  to  Ihew,  that  the  rtjcdlion 
of  the  Jews  was  not  total  ;.  God  did  not  reifft  thvui  all, 
but  the  unbelieving  part  oj  iheinonly.  And  tliislie  proves 
by  producing  liimlcif  as  an  inll.uice  in  the  cafe,  1  t>>ylilf 
fays  he  aut  an  IJrai-iiti ';f  I'e  ficti ^f  Ahrahttm  r.f  ihe  t'iiJi 
cf  Dcnjamin.  As  if  he  had  faid,  "I  am  my. '"elf  a  Jew  by 
nature  and  nation  •,  niit  a  profelyre  cunvertcil  to  the  Je>A  ifli 
frth,  bu:  a  Je*  by  lineal  dtfccnt,  of  the  feed  of  Abraha-i), 
according  to  the  fleHi;  yet  ani  not  I  cafl  oft'by  (iod  ; 
tiierefore  Cod  has  not  c-.iil  awav  a!!  his  people  "  Lr/irn 
iience,  How  many  unbelievers  foever  Goi  rfjeifls  he  will 
not  c-fl  sway  one  Ibul  that  fii-cereiy  beli.-vcsMihisfon,and 
gives  up  hnnfelf  to  the  obedience  of  the  gofpel.  B*  lifvers- 
are  God'i  jewels  ;  he  will  not  callthcm  away.  They  are 
his  children,  his  portiot»<  Wn  inheritance  ;  he  will  never 
cufl  them  oiF.  They  are  united  ro  !ii:n  by  the  bond  of  the 
Holy  Spirit,  and  he  has  er.giged  liunfclf  to  them  bv  the 
bond  of  an  everi-iftinjr  covenant.  Btlievers  love  God  and 
his  trjt!)  fjrever,  and  the  GoJof  truth  will  love  tliew  for 
ever.      GoJ  kas  n»t  caji  a-^uay  hit  people. 

2  God  hath  not  caft  away  his  people,  which  he 
foreknew. — • 

Here  we  h:ive  a  fecond  argument,  to  prove  that  Gcd 
would  not  whnh'y  c-ilt  o'V  the  lewiili  church  and  people  : 
namely,  becaufe  he  had  fori  known  them  ;  that  is,  had 
choiVn  the  body  of  them  to  be  a  fpccial  and  peculiar  people 
to  hiinfelf,  abo»e  and  before  a!!  the  people  of  the  eanh  ; 
And  has  alfo  foreknown,  that  is,  forcfeen,  that  many  of 
them  would,  through  the  aflilbnce  of  the  Holy  Spirit, 
Jav.nj'iy  bcliive  on  the  prouiilVd  MefTns.  God  never  did, 
never  will  catl  away  fuch, either  am(  ng  Jews  or  Gentiles. 

■  — Wot  ye  not  what  the  fcripture  faith  of  Elias  ? 
fio.v  he  makctii  intei-c.i;ffion  to  God  againlL  Ifrcid, 


fayinq,  3  Lord,  they  have  killed  thy  prophets, 
and  digged  down  thine  altars  ;  and  I  am  left  alone, 
and  ihey  feek  my  life.  4  But  what  faith  tiie  aniwer 
of  God  unto  hini  ?  I  have  refer+'ed  to  myfclf  feven 
thoufandmen,  v.'ho  have  not  bowed  tlic  knee  to  ihe 
/«<?j<f  r/Baal. 

Arc- her  inftanreis  here  produced,  to  prove  th»t  Go  J 
had  net  fuifcred  all  the  Jews  to  apollatize  and  fall  awav 
through  uitbelii  f  ;  and  that  is  the  inftjnce  ofE!;as,  in 
whofe  dnys  there  wa-^  fii',h  a  gener.!  revolt  among  the 
Jevis  from  the  vi-Oflliip  cf  the  true  God  to  Jeroboam's 
idclitry,  that  he  thought  hiuifelf  .ili;nc.  But  GodalTures 
him.,  that  there  wa?  no'  fut  h  a  dearth  of  faints  as  he  feared, 
he  l-.aving  refcrved  to  himielf  feven  ihonfand  true  and  fafth 
ful  v\orfli:ppcrs  of  himfflf,  \\ho  had  never  bowed  knee  to 
the  image  of  Jiaal  I-iarnhnze,  That  even  in  times  of 
univerf-'l  apriOafy  and  epidein'cal  degcnerary,  God  has  a 
nu;i)bcr  to  Ibnd  up  for,  and  wifnefs  loJiis  nanie  and  tru:h, 
and  that  the  nurnbtr  of  tiicin  is  more  than  we  ciilur 
imagine  or  believe,  God  has  ever  haJ,  and  always  will 
have  a  feed  to  fervehi-n,  which  ihall  as  accounted  tohim 
for  a  generation  ;  and  ;.lt}iof!gh  the  ruimber  of  rcvolters 
be  great,  yet  the  number  cf  the  righteous   is  not  fmail, 

5  Even  fo  then -at  thi<:  prcfent  time  alfo  trheie  [$  a 
remnant  accordinif  lo  the  elctlion  of  i;race.  6'Arid 
if  by  grace;  then  it  is  no  more  of  works :  otherwife 
grace  is  no  more  grace.  Ikit  if  ?/^e  of  works,  then 
i'v  it  no  more  grace:  othcrwifc  work  is  no  more 
work. 

Here  we  have  St  Pai;l  mnking  application  of  the  fore- 
going; example  to  the  prefent  cal"'.  Av  Elias  was  net  alone 
in  ihe  corrupt  ftat^  of  ffracl  then,fo  neither  was  '.lie  apoH le 
alone  now,  in  this  tin^e  of  general  rejection  of  the  Jewifli 
church  and  nation.  Gc  d  had  a  oiimii.T  then,  he  has  a 
reninant  now,  which,  according  to  bis  free  and  gracious 
purpolc,  are  broug'u  to  btlieve  in  his  Son.  Although  the 
Jews  who  believed  were  few,  in  comp-irifon  <if  them  that 
were  rcjedted.calh-dibcrtforea  ;-f/?i»j;;/,wh)ch  isbut  fmall 
and  little  in  rcfpeJt  of  the  whole  piece  ;  ;fet  there  wfre 
manv  thouf<inds  of  th«m  tnat  did  b'-l:eve  on  lise  Lord  jeCm 
Chrifl,  and  obtained,  no  doubt  ialvalion  by  him  :  A;Ss 
xxi.  20.  "Th'jtife'Jt,  brother,  ly^-  maty  ih'^ufand  Jt'djs  ihtre 
O'-e  'jj/iich  d't  heiuMt.  Ckft-rve,  fjr:ber,  Tiie  eorithinon 
which  the  apofile  doth  infer  and  d;aw  froi.n  the  fore- 
mentioned  afTertion  :  "■'  if  a  rcinn.Trit  i.;  favi  d  acco.-Jingro 
the  free  purpofe  and  gr?.c!<«us  eJefli'.«  of  Gorl,  then  it  is 
not  upon  thecoodJerationof  the  merit  of  their  own  works; 
they  are  not  juP.ilitd  and  accepted  for  the  works  af  the  law, 
Other\\  ilc'  grace  is  tvj  tnorrgracc:  for  v  hat  need  is  there  of 
gra'.e,  wbe;-e  men  have  tontinued  in  all  -hii^gs  written 
the  lav/  rodo  ihtin  ?  For  the  man  that  d>'.th  thofe  tlurig* 
fl)all  live  in  thci-i  :  Rut,  on  the  other  hand,  if  it  be 'of 
works  that  we  are  jnftifiedand  acceptc*!.  t:;en  //  imo  tn,re 
cfgrAce,  othfrw'fe  'J}(.rli  is  no  tnnre  w.yk."  Learn  hence,' 
I.  That  fuch  as  ar^  chofen  in  Chrllt  to  be  a  people  ne.ir 
iinro  Cod.  are  »nt  into  Miis  O.'jte  by  mere  gr.-.ce,  and  qA* 
merited  favours,     z.  7  int  yrncc  coirrcs  i.;  to  r^Tply  iti't 


6c  2 


n    O    M    A    N    S. 


:Chap.  tm. 


<'.t(e{{  of  our  work?,  and  to. procure  parJcn  for  the  non- 
jieiformancc  of  them, according  to  the  tcqcr  of  the  law. 
G'ld  was  j»<)c<l  to  man  before  his  fai(,  in  nuking  him  his 
rrestu.-e;  he  is  graiious  to  roan  fince  his  fall,  in  recovcrinir 
him  lo  the  divine  favour,  by  itJtoriHg  him  to  the  divine 
l-kcntfs.  T!ie  fabric  ot  grace  in  the  hear:<;of  his  people, 
j;ctsup,  as  did  the  building  of  the  fecoiid  temple,  wi»Ii 
fiiouis  and  acclamations,  6V«i<:f,^r/i<rf  ;  and  every  Hone  in 
the  buiding  of  our  falvatior.,  from  ihe  foundation  to  the 
fiiperrtructurCjis  free  ■  l\one, cthsrwi/e graa  it  no  tnoregrace. 

7  What  then?  Ifracl  hath  not  obtained  that  which 
lie  leeketli  for;  but  the  cletlion  hath  obtained  it. 
and  the  rcfl  ivcre  blinded  :  8  According  as  it  is 
uiitten,  Cod  lias  given  them  the  fpirit  of  llumber, 
fvcs  that  they  (hould  not  fee.  and  ears  that  they 
Should  not  hear,  unto  this  day. 

Cbferve  here,  i.  What  the  apoftle  affirms  concerning 
tlie  main  body  of  the  Jewifli  nation, ihey  obtained  not  what 
tliey  fought  after  ;  that  is,  deliverance  by  the  MelFiah.  juf- 
tificaiion  and  rij^hteopfnefs  by  the  works  of  the  law.  '1  his 
they  fought,  but  found  not ;  yet  the  ele^ion  hath  cbliiined 
it;  that  IS,  the  chofen  generation  of  believers,  fccking 
rightecufnefs  and  life  in  the  gofpel  way,  namely,  by  faith 
in  Chrifl  theMediator  have  obtained  it.  /Ind  the  reji  -were 
Hintkd:  But  who  and  by  whom  ?  /ir.f.  i.  Bv  their  own 
fin  and  prejudice  ;  and  then,  2.  By  the  juft  judgment  of 
Gad,  leaving  them  to  their  ov.-n  ignorance  and  oblVmjcy, 
for  fhutting  their  eyes  againft  the  clear  hght  of  the  gofptl; 
and  by  giving  them  over  to  Satan,  the  god  of  this  world, 
who  blindeth  the  eyes  of  them  that  believe  not,  2  Cor.  iv. 
4.  Ohfcrve,i  The  direful  judgment  which  followed  upon 
this  dread.'ul  fin  ;  they  (hut  their  eyes,  and  fay,  they  will 
not  fee,  God  clofed  their  eyes,  and  faid,  they  fliall  not  fee. 
Becaufie  they  would  not  obey  the  Spirit  of  God,  which 
would  have  awakened  and  enlightened  them,  God  gave 
them  up  to  a  fpirit  of  flumber,  ftupidity,and  biindnefs;ihat 
is,  he  permitted  them  to  continue  and  lie  under  thofe  pre- 
judices againft  the  true  MelTiah,  which  they  had  taken  up 
and  entertained  in  their  minds.  Learn  hence,  That  no 
greater  iudgnient can  befal  a  people, than  fottifli  ftupidity  of 
mind,  and  infcnlibility  of  fpirit ;  whereby  they  are  drovfily 
carelcfs  of  their  falvation,andknow  not  the  things  belong- 
ing to  their  peace,  although  they  be  before  their  eyes.  This 
was  the  cafe  with  the  chief  bodyof  the  Jewilh  nation,  and 
continues  to  be  llili  their  cale  :  They  have  eyes,  and  fee 
nor,  cars,  but  hear  not,  until  this  day. 

9  And  David  faith.  Let  their  table  be  made  a 
fnare,  and  a  trap,  and  a  Itumbling-block,  and  are- 
compcnfe  unto  them.  10  Let  their  eyes  be  darkened 
that  they  may  not  fee,  and  bow  down  their  back 
alwav. 

The  apoftle  proceed*  here  to  declare  unto  us  that  the 
.renerai  unbrlief  and  h«rdnefi  of  heart  which  was  found 
.->in;in(:d  the  rcjttcd  Jews,  was  no:  to  be  wondered  at, 
bccaiif^  it  was  prophetically  foretold  by  holy  David,  in  the 
ppi  Ton  of  tlie  Mcfliah,  of  wiiom  he  v.-as  a  type,  iha:  his 
«iwn  people  ibe  Jcjwj  fl;oulJ  extremely  injure  ^nd  wrpng 


him,  opjirefs  and  vex  him:  For  which  wickednefi,  he 
foretells  what  dreadful  and  tremendous  judgments  fliunW 
cotiie  upon  the  Jews  ;  namely,  That  their  tahlt  fl'culd  be 
made  to  them  a  fnare,  a  trap,  and  a  ftumbling-rh.k ;  thai 
is,  that  all  their  pleafant  and  delightful  thing-;  Ihi^u'd  be- 
come the  inftruments  of  th«ir  deltraclion, T^a/  thnr  eyes 
be  darkemd,  and  they  may  nrit  Jee.  1  he  darkening  rf  iheir 
eyes  (ignifies  the  laicingaway  of  iho;judgment:..id  u.  der- 
Itanding  from  a  people.  And  the  bowing  down  if  tL  b.ui 
alu/ays,  intimates  and  implies  their  grovcU'Mg  up  11  this 
eirth  ;  t'leir  reliftjing  and  favouring  nothing  but  uarihly 
things,  never  lifting  either  hand  or  heart  to  Gud.  Now 
all  this  which  David  fpake  of  the  v/i(.k;;d  Jews  in  his  time 
the  apoftie  applies  and  adapts  to  the  increduloar  and  unbe- 
lieving Jews  in  his  days,  to  whom  the  very  preaching  of 
the  gofpel  was  an  occafion  ofobduration  and  hardueis  of 
heart.  Learn  here,  i.  That  tothe  (■bftinait  .iriJciiduratc 
enemies  of  God,  the  beft  things  become  bantfiil,  and, 
through  their  own  corruption,  become  the  inftruments  and 
means  of  their  own  deftruclion  :  L  t  their  rrh.'j  b.  made  a 
fr.are,  a  trap,  and  a  ft  wnt.  ling  block.  1  '^';-:'- fob'  •.>  p;i-  kA 
of  the  ufe  both  of  our  judgment  Ji;d  ....o.  ilin.  iig,  »ipp. 
ciatiy  in  things  pertaining  jntu  ijnti,  •!.  a  ve'^  jrendful 
judgment-:  Let  thtir  eyes  at  d  rkered,  ti^ti  they  t.-.y  not  fee. 
3.  That  imprecations  are  tf  beuf.-.-'  vcr"  v.  ?.-ily,  and  only 
in  ueigluy  matters.  '1  hefc.i  id  other  exprefions  of  David, 
which  look  like  iinpr.'-catiouS;  nia>"  as  well  be  .iccounted 
prophetical  predicT:mns,  foreteli  -.ig  what  will  come  upon 
obftinate  fmnerSjVather  than  pr.iying  that  evil  may  come  : 
Great  is  the  lin  and  danger  of  uii.ng  imprecations  lightly, 
cither  upon  ourfelves  vr  others.  Some  perlbnsnfc  them 
to  gain  credit  to  what  they  f.iy  ;  but  this  will  not  do  wi>h 
wife  men,  who  frequently olifenc,  that pcrfonsmcftguilty 
are  moft  apt  to  call  for  venge.ince  i;pon  ilieinfelves,  that 
they  may  be  thought  guiltlef*.  Lord!  howdofome  linncrs 
wifli  and  call  for  that  at  which  the  devils  treirble!  I  ine.in 
.Uamnation.  Alas!  it  lliJmi-ereth  nor ;  witliin  a  moineut 
or  two  thou  flialt/rf/  what  thou  wilt  not  fear. 

ji  I  fay  then,  Have  they  Humbled  that  thev 
fhould  fall  ?  God  forbid:  but  rather  through  their 
fall  falvation  h  come  unco  the  Gentiles,  for  to  provoke 
them  to  jealoufy. 

Our  apoftle  had  in  the  preceding  verfes  proved  the  re- 
jection of  the  Jews  not  to  ha"e  been  to;.:l;  hcie  heproves 
that  it  fliallnot  b-r  final,  but  they  fti.ill  be  generally  called 
before  the  end  of  the  world.  Have  thcr/tumhled, dyihe, 
t'nit  they  foulJ  fall,  that  is,  "Have  they  fo  ftumbled 
and  f.;IIcn  as  never  torifemo.e.'  /Vre  they  utterly  forfaken 
and  caft  off?  No  fuch  thing;  but  God  isi  his  juft  and 
riohieou-  judgment  hath  perniitted  themiofall,  that  they 
having  ohftinaiely  relufed  the  gofpel,  k  might  be  preached 
to  the  Gentiles ;  and  ;hfcir  receiving  of  ihc  gofpel  God 
will,  in  his  infinite  wifdom,  make  nfe  of,  to  provoke  the 
Jews  to  jjaloiify  an.d  emulation,  Ireing  theriifelves  lo  far 
outftript  by  thofe  whot»  they  fo  contemned  and  defpifed, 
and  in  the  dofe,  mike  this  jealoufy  and  emulation  a  mean 
and  ofcafion  of  the  Jews  converfion."  Lrarn  hence,  1  hat 
enjv'iatioti,aBd  jmloitfy  doth  heat'and  heighten  the  niiiul 
of  msn  to  an  eager  purfuit  of  the  befl  thinjgs,     Olfcne  it 

iu 


Chap.    xr. 


R    6    M    A    N    S. 


6c3 


in  the  iiiftance  before  us,  the  falvationof  the  Gentiles  had 
emulation  in  the  Jcsvs:  "  What !  fay  the  Jews,  fliall  the 
Gentilei  go  away  wiih  heaven  alone'  whom  we  thought 
the  viltft  people  upon  the  earth?  Come,  let  us  put  in  for 
a  part  and  fliire  in  g^ifpcl  mercies  and  privileges  with 
tht'iJi."  Thu-  they  were  provoked  toemulau^n,  and  this 
cinnlatinn  occafiontd  their  ronverfion. 

t2  Now  if  the  fall  of  them  bs  the  riches  of  the 
world,  and  the  diininifhing  of  them  the  riches  of  the 
Gentiles ;  how  much  more  their  fulnels  ? 

As  if  the  apoflle  had  faid,  "  If  the  carting  off  the  Jew* 
V  as  fo  prifitjble  to  the  Gentile  world  ;  if  ihe  Gentiles 
have  been  fiich  ^reatgaini-rs,  hy  occalion  of  the  tin  and  fall 
of  the  Jews,  how  much  more  when  thty  fhall  bfcome 
Chrift  aiis,  v\  ill  they  add  to  the  fulnefs,  the  glory  and  great- 
rel's  of  the  Chr.ftian church  :"  iVo.Vhere,  The  wonderful 
vifdoin,  the  aftonilhing  goodnef^,  the  ovrr  ruling  provi- 
dence and  power  of  God,  in  caufing  the  fall  of  the  Jews 
to  be  tlip  nrc.if)  >n  ol  God's  raanileftinj'  hs  abundant  grace 
in  the  ceo  v  rlion  of  the  Gentiles,  and  fpreadingthe  plen- 
tiful knowlfdi'.e  of  Chrill  over  all  the  world  ;  and  alio,  in 
f  aiifing  the  g;^  neral  con verfion  of  the  Jews  towards  the  end 
of  '.he  world,  to  confirm  the  faith  of  the  bclievjngGcntiles. 

13  For  I  fpeak  to  you  Gentiles,  inafmuchas  I  am 
thjapoftle  of  the  Gentiles,  I  magnify  mine  office  ; 
14  If  by  any  means  I  may  provoke  to  emulation 
thnr,  u:htch  are  my  flclh,  and  might  fave  fomc  of 
them.  15  For  itth.' caQing  away  of  them  3e  the 
reconciling  of  the  world,  whitJhjJl  the  receiving  ly 
than  be  but  life  from  the  dead  ? 

Nctfherc.i.  The  honourable  office  which  St.  P  ul 
•was  nil.  d  to  ;  namely,  to  be  jiinpoIHe,  and  the  apoftleot 
the  Ccntik".  2.  The  honour 'v  Inch  God  put  unon  him  in 
thi-  tanljiul  cxeairion  of  that  t  ifice  :  (i  )  In  m  king  him 
Jnflruinental,  for  calhng  many  of  the  blind  and  ignorant 
Gentiles  to  thifohcdienceof  the  faith  ;  Anil,  (2.)  In  pro- 
vi  king  the  Jews  f  vfeom  he  calls  his  own  f}r  (h,  becaufe  of 
his  own  naiion(  not  toliiir>;r  theGentiles  alone  to  go  nway 
v.th  the  pilv  leges  of  the  gofpe',  but  to  put  m  for  a  ft  ire 
viththtm-:  ffhy  (ir,v:mfa"s  ]  may  fr  woke  to  emulathn  ■■  As 
if  t!)e  ap.^flle  had  faid,  "  O  that  I  ceuld  once  lee  an  hoi/ 
enuilrion  t^ke  lioldnfmy  co"-  --ymen:  That  rather  than 
n-.)i  believe  at  all,  and  be  f^v  d,  '  might  fee  them  at  laft 
bel'cve  for  mger,  or  for  very  uiaine,  andgo  to  heavenina 
holy  cU..fe!"  3.  What  an  argument  the  apoflle  n;akes 
nfp  of,  why  all  perfuns  f!;onld  greatly  deiire  the  general 
convr-rfi  >!i,  boih  of  Jews  and  Gentiles,  to  the  faith  of 
Cl-.rifV.  t\.i  ths  c^fting  a-jiay  (ftbe  Jc\js  at  prefent,  TivV/ 
i:/  the  recontUiig  J  the  -M-jrld  •  that  is,  to  be  an  occafionof 
iiending  the_gor|iel  to  the  Genci.'es  all  the  world  over, 
whereby  ihey  become  riconcilf  d  unto  God  ;  what  w  ill  the 
riccivng  of  the  Jews  again  into  the  grace  and  (;.V-.Lir  of 
(i,.d.  snJ  the  coiumunioiiof  i!ie  v  t'lble  chnrch,  be  to  you 
Gtnt  les,  but  even  as  l:fe  or  rtfurieiflion  from  the  dead  ? 
Ltiirn  huicp,  (i.)  That  the  converlion  of  ihe  Jews,  and 
rhecalliiig  of  the  fuhniVof  the  Gentiles,  are  mercies  niucli, 
.very  much,  O  !>■-•  Jcfjfdd,  r..id  earnLftly   pcyed.  kr  (2.) 


That  fuch  wil!  be  iLe  bltlkd  rtate  of  the  church,  when 
the  fulnefs,  both  of  Jem's  and  Gentiles,  are  bruu,^!u  info 
ii,  that  it  will  be  looked  upon  as  a  new  life,  or  refurrei- 
tion  from  the  dead. 

16  For  if  the  firft -fruit  he  holy,  theliimp  m  alfo 
hcly:  and  if  the  root  ^e  holy,  ioare  the  branches. 

Here  the  apoillc  produces  anothrr  argument  to  prove  the 
univei  fal  relloratn/n  of  the  Jews  unto  thegrnce  and  favour 
of  God,  before  the  end  of  the  world  ;   and  it  i-  drawnfnmi 
the  covenant  of  God  made  with  Abraham,  ('S  the  root  of 
the  Jiwifli  nation)  which  faiJ,  I -lu  ll  be   thy   G'J.  and  the 
Gdofthyped.     Now,  the  argu.ncnt  runs  tiius  :   «' At  the 
branches  follow  the   niture    of  the    root,  fo  do  the  Jews 
follow  the  conditionof  Ahr.-.ham,  and  the  holy  patriarchs, 
with  refp;c1  to  the   outward  privileges  of  the    covcmnt. 
Was  the  root  holy,  fo  are  the  branches  h'  ly,  not  inherent- 
ly, but  fedcr..lly  holy, being  called,  rcnff  crated,  and  fcpa- 
rared  frotnthe  world  untothe  Itrviccof  God.     Jfihen  Al- 
mighty God, by  entering  into  covenant  with  Alirnham.  hal- 
lowed tohiiidelf  all  his  poilerity  even  as  thefnli  frniti  hal- 
lowed the  whole  lump  ;   in  Ike  manner,  will    God,  in  his 
o%vn  good  time,  be  fo  mindful  of  the  Jews,  the  pcfftrity 
of  Abraham,  as  to  bring  them  again  nigh  imro  himfelf,  in 
remembrance  of  his  holy  covenant :  -So  that  they  f!t;dl  he 
hij  people,  and  he  will  be  their  God."  Learn  hence, Th^t 
the  Je\  G    though  at  prefent  cafl  off  by    God.  arc  llill  an 
holy  peojjie  ;   they  are   under  an  hereditary  dedication  to 
God,  they  have  federal  holinefs,  a<  delcending  from  holy 
progenitors,  with  refj'ecl;  to  w  bom  thelovc  and  compjiUon 
ot  C/od  are  towards  them,  and  ihey  fliall,  in  his  own  time, 
be  called  and  convened    bv  him  :  And  therefor?,  in   tht 
mean  time,  the  Jev.-s  are  not  tolook  up'">  tlumfelves  v.i:h 
difperation,  nor  Ihould  the  Gentile    loi  k  upon  tieni  with 
difdain.     The  fi'Ji-fruits  being  h'jly ,  the   Ltupi  s  uljol.aly: 
The  root  brivg  holy,fo  are  ihe  branchtJ  alfo. 

17  And  if  fome  of  the  branches  be  broken  o(F, 
and  thou  being  a  wild  olive-tree  wert  graffed  in 
amongft  them,  and  with  ihcmpartakeft  of  the  root 
and  fatnefs  of  (.he  olive-tree  ;  18  Boaft  not  againft 
the  branches  :  but  if  thou  boaft,  thou  boareft  not  the 
root,  but  the  root  thee,  ig  Thou  wilt  fay  then, 
The  branches  tvere  broken  off,  that  I  mi  'ht  be 
graffed  in,  20  Well ;  bcciufe  of  unbelief  they  were 
broken  off,  and  thou  ftandeft  by  faith.  Ue  not  high- 
minded,  b'lt  fear.  21  For  if  God  fp.^red  n  jt  the 
natural  branches,  take  heed  ii^ii  he  aifo  Ipareiiui  thee. 

The  dcfign  and  fcope  of  ourapcflle  in  ihefe  words,  i  to 
exhor;  the  believing  G-ntilcs  not  to  ilifpife  and  r«pro.ich 
the  rejected  and  unbelieving  Jews :  And  he  dra.vsan  ar- 
gunteiit  from  the  condition  of  theGeiuiles,  both  p.^fl  anil 
prcfenc :  in  their  pali  condition,  they  v.crehke  a  v\jlJ 
oiive  tree  ;  in  their  prefent  coiidititm  they  were  j^rafFedinto 
the  true  olive.  Here  n  •/-,  Th.it  hv  ihe  olive  iree'wer.re 
to  uuderlta-id  the  vifible  chiirch  of  God  ;  by  the  root,  li>» 
means  Abraham  ;  he  was  the  root- of  ihe-olive  tree,  J;e 
Je -vi/h  cliOrchj  But,  how  fo?  A-f.  Not  '.lie  re 01  bv  way 
4  F  -,  '       et 


6o.L 


R    O    M     A     N    S. 


Chap.  x{. 


n*"  co'.ii'nun'cnfion,  I>iU  in   away   of  n'lm'miftratioii ;   not    /fvm-'tty  of  Co'l,  Scz.   Jufl:-'; '"•'  ■I'.ercy,  goodncfs  and  fe- 
hi  way  of  cfiiiniunicrit'on,  a?  if  either  Jew  or  Gentile  did     rei  ity,  arc  attributes  err  ;:iii.ent!y  fpuiid  in  God  ; 

ftceive  any  r.ip  Of  fiJ^ritual  li''  ' 'ii,  ai;  brandies  re-     and  contrary  otily  I'n   tliejr  c.  i  tneri.     Tlic  fume 

ctivei  inturjl  hfcfrom  thf  r.  .  ti'.tis  Cluift  nlonels     God  is  merciful  aVri!  Il^i'-rfe,  v.  :  to  differeiu  per- 

tiie  roor  cf  t!)e  churtii.     Bii:    Abralia".i  was  tlie  root  "fif    fons,  and  tlifil-r  .jtiou?.  Ail  nicrcy  is  iiqta  virtue^ 

ihe  (.live  tree  in'a  way  of  adiniuifliation,  tlie  Lord  cnlltpg     but  that  ^vhich  i, ;it  witli  othfr  perfecTions  of  i^il- 

hiin  forth  a--  the  iirlt  man  with  whom  he    was  pleafed  'o    dmji  and  r;Jhtcotjf!ieJ"s.     The  nextargiimeut  is  taken  frotii 
treat,  Dtiii  enter  into  th:it  covenant  with.     Asr:mi,  by  the     the  condiiiou  upon  which  tlie  Gentiles  iiold  liieir  prci'ciit 
f.itn-fs  of  the  olive  tree,  we  are  to  nndcrftand  all  outward     (landing  in  the  favour  and  grnce  of  God ;   namely,  ////,r^ 
privi!e^^-;and  ordinances,  all  fpiritual  benefits  and  blfflinjs     cor.tlnu;  inth'ts  g'i'-.dtitjs,  that  is,  if  they  v.'al!:  worthy  of  this 
whirh  be'onj;  to  the  Jcwilh  church.     By  the  banches  of    favour  from  God,  «nd  I'uitably  to  fuch  a  kind  and  gracious 
the  olive  tree,  we  are   to  iindeift.ind  the  ineinhers  of  the     difpenfation  ;  ocherwifc,  they,  the  Gentiles,  OiallbecutoiF 
Jewifli  church  ;  and  by  the  wild  olive,  the  Gentile  world,     and  caft  away,  as  well   as  the  fhubhorn    and  unbelieving 
Now,  tho'Jj^h  ihe  Gentiles,  through  rich  grscc,  were  in-    Jews,     The  Lord  is  with  a  jicople   o»/;' whil/t  they  are 
(Kited  in  tiieprivil-jgeiofihe  Jews,  yet  iheapolUe  forelaw,     with  him  :   If  they  ferve  and  fetk  him,  he  will  befoundof 
ih;>t  indeadof  thankf'jlnels  toGod,  for  the  favours  recei\-     them  ;   but  if  they  forfske  him,    he  \\ill  c.ifl  them  off  for 
»J  from  him,  they  would  bepufFed  upwith  pride;   andac-     ever.     The  nextargimient  tofupprtfsarro^ancy  andprids 
cortlinply,  he  advifes   them,  not  to  be    high-minded,  but     in  the  Gentiles,  and  to  prevent  their   inhdiing  over   the 
fear  :   As  if  he  had  faid,   "  O  ye    Gentiles,   your  ll.ite  ij    fallen  Jews,  is  taken  from  the  hopes  of  the  Jews  reftora- 
h'fth.  let  your  hearts  be  humble.     The  Jews   are  fjllen,     tion  :    Which   the   apoftle  provss  to  bs  both  polfible  and 
and  uiilefc  you  walk  in  holy  fear,  you  cannot  iland  :  Un-    probable.     They  fiall be graffed in  ilifi'tey  cbide  nztw  un- 
^>^■iief  ruined  them,  take  heed    tlut    pride  doth   not  ruin    idtef ;  for  Cad  is  able  to  gr^iffthsni  in  cgain      As  if  the 
you;  for  the  jufl  and  holy  God  is  norefpcder  ofpcrfons.     apodle  had  faid,  "The   lame  God  that  reji.*cled  them,  is 
lie  that  I'pared    not  tlie   natural  branches,    will   no  more     able  to  rellore  them,  and  re-ingrnft  them  ;  itic only  obllacle 
fpare  thee."     From  tlie  whole /frtrn,    i.  That  man  is  n.i-     is  their  unbelief,   and  this  God  i^  alio    able  to    rtmo^'e." 
turally  a  very  proud  creature  ;   and  ahiiough  he  has  no-     Lnftly,  He  fliews  the  probability    as  well  as  the  putlibility 
ihitij;  but  what  he  has  freely  received,  yet  he  is  prone  to     of  the  Jews  converlion  ;   nami-ly,  becaufe  God   had  done 
bojil.   2.   That  man  is  cfpecially  apt  to  magnify    himfelf,     that  which  was  more  unlikely  already,  to  wit,  in-gr;ffing 
3, id  to  glory  over  thofj  who  are  fallen  before  him,  either     the  Gentiles,  »ho  were  wild  olives,  inio   the   true  olive, 
•jnio  fi.i,  or  under  affiiclion.   3.   That  the  bell  preleivative     which  was  more  difficult  and  unlikely,  than  to  j^ralFia  the 
from  filling,  is  humility  and  holy  fesr.     If  ever  we  ft.ind    Jews  again,  which  were  natural  branches.     Thcargumcoc 
in  the  d.iy  of  trial,  it  is  the  fear  of  falling  that  mull  enable     runs  thus  :   "  If  the  Gentili"s,  v  hich   were  a  kind  of  wild 
lis  to  ftand.     Take  heed  they  do  not  fjll,  by  thinking   it    olive  branches,    were  grdlFed  into  a  good  olive  tree,  (ths 
impoffibleto   fall.      Be  rt'jt  higb-mhidcd,  hut  fear.     Timor     church  of  God)   which  is  contrary  to  nature,   feeing  men 
iuus,fjc»riias  ilia;   Thy  holy  fear  will  keep  thee  from  fal      ufe  to  grafF  a  good  fcion  into  a  wild  fl.)tk,  and   not  a  wild 
ling'  when  others  fecurity  and  prefumpiion  will  lay  thein    fciun  into  a  good  (lock  ;  hov/  much  more  fnall  the  Jews, 
on  the  ground.     Let  not  a  min  that  (lands  on  the  top  of    v/hich  are, the  naiural  branches  of  the  good  olive,  be  graf-. 
a  tree  boad  of  his  height,  but  look  to  his  hold.  fvil  again  into  i  heir  own  clive  tree,  to  which  they  forraer- 

_,,,,        .         ,  T,.        ,.        .         -    iy  did  belong?   The  one  is  according  to  the  order  of  na- 

22  Behold  therefore  the  goodncls  and  feventy  of  ti,re,  but  the  o-her  is  againd,  and  contrary  to  nature." 
God:  o;i  them  which  fell,  ieverity;  but  towards  /.<farw  hence.  How  improbable  and  unlikely,  hnw  dilHcult 
thee,  goodnefs,  if  tligu  continue  in  his  goodnefs  :  and  impoiiible  foever,  the  converdon  and  calling  of  the 
othcvwifethGU  alio  Ihaltbe  cut  off.      2.1  And  they    J«^'-'s  10  t»e  Chnftian  religion,  may  feeni  to  us  it  is  nei^ 

'Ihc  great- 

r    1  ■„      n^    o _  1  •        II    .            cr ^\          •            ■  ~            eic  ooiiacie  in  tne  way  or  ine  icws   coiivciijon   to  Chrii- 
-led  in.   I'orGodis   able  lo  g-ran  thtm  in  .noam,  24  ■    •  '"',',-    ^  ,,■■', -  '  - ' --d  lean  1  1 


i!fo,  if  they  abide  not  Rill  in  unbelief,  fhall  be  graf-  '''='"  co"tr.-.ry  to  right  reafon,  ror  true  Uhh. 

•    1  ■„     I-/    r-^1  ■       II.  tr.t  •  ■  eft  obuacle  in  the  way  of  tne  lews   cnnverL'c 

cd  in.   !■  or  God  IS  able  lo  Fian  thtm  in  .ngam,  24  •     •       .   .  '"  \"^      y  .J 

_       -c   1  P°,        ,.  °  ,  .',   .^  t'aniiy.  It  13  to  be  (."ared  liesinthe  wicked  an 

Tor  if  thou  wort  cut  out  of  the  ohve-trce  which  is  j^^.^^  ^f  j,,„fg  ^^ac  c-ll  themfelvcs  Chrillians. 
v.- tid  by  nature,  and  were  grafFcd  contrary  to  nature  „  ,,  .       ,  ,  n      ^  ■< , 

into  a  good  olive  tree;   how  muc!i  more  Ihall  thefe,  .    ^5  Fori  wotild  not.  brethren,  that  ye  Hionld  be 

which  be  the  n.turzl  branches,  be  grafFcd  into  their  »S"orant  of  this  myftery  left  you  fhould  be  wilcin 

x>wn  olive-ttee  ?  •  your  own  conceit,  that  blindnels  m  part  is  ha-apcn- 

ed  to  Ifrael,  until  the  fulnefs  of  the  Gentiles  be 

Our  apoAle,  in  thefe,  and  the  following  vcrfe?,  proceeds  come  in.      26  And  ib  all  Iliael  fliall  bo  laved:   as 

inhis  cxiiortation  to  the  Gentiles,  not  to  infult  over  the  j^is  written,  there  (hall  come  outof  Sion  a  Deliver^ 

rejected  lews,    but  to  cnrrv  it   towards  them    with  great  j  n     11  »  ji-      r     r^ t„. 1. 

„     u.i         I  r-i    n-     1      '1  ji      r   T  /•         1  er,  and  lliall  turn awar  ungodlmels  rrom  |.-.cou. 

niodc'tv  and  Chriltian  bumi!:tv  ;  and  he  ufcth  (everal  ar-         '„..     .  J  b  .1 

gumcot^  by  way  of  motive,   to  excite   and  quicken  them  ^7   ^^^-   this  ti  my  covenant    unlo  them,    when  L 

th?reu:vo.     The  twollrit  are  drawn  from  the  fevcrity  of  fli^'ll  take  away  their  fins. 

God  in  cutting  off  the  Jev.-s,  aad  the  goorineh  and  bounty         Here  the  apodle  fully  proves,  that  the  rejfcTion  of  the 

of  God  ia  cdhng  of  the  Cer.-ik;  :   Ik'nU  the  goodmfi  and  Jews  was  neither  total  nor  final  ;coi  total,  bexaufeW-Wwr/i 

in 


Chap.  »f. 


R    O  -M     A    N    S. 


Qo^:i 


in  pari  only,  I appensJunlz  lf>ail ,•  That  '\\,  part  of  \\\e. 
J;ws  only  are  left  iu  unbelief,  and  iinderiliepower  of  fpi- 
ritual  blindtiefi  ;  r.oi-isthtir  rfjeiflionfinr.l,  but  for  a  time 
only,  namely,  till  tlie'fulnefs  of'th'e  Gentiles  be  come  in  ; 
thatis,  till  the  Gentile  chiifches  he  aifvaiiccd  toan  honour- 
able ftatc  anJ  fulncfs.  And  then  all  tiic  llVael  of  God, 
the  fai'.hfulTeed  of  Abrahirn,  »nd  the  main  body  cf  tha 
Jews,  ih  ill  make  up  the  catholic  church,  aixi  be  favcd  from 
their  unbelief;  c.ccordintrto  that  graciouspromife,  Ifa.  lix. 
20,21.  Th:  Rcdcermr  fhall  ame  to  Z'uin,  andu}:io  them 
that  turn  frctn  tranf^rtjp^tn  in  'Jacob  ;  and  this  is  my  cove- 
nant with  them,  my  Spirit  fiall  not  depart  from  thy  feed,  >:or 
thy  feed's  feed  frau  heru'cfortha  nd  fur  tver.  Le.jrn  hence 
That  there  fi'.a'l  be  a  genera!  callino  of  tlie  Jews  to  ihe 
faith  cf  the  gofpel  before  CLriSl's  fecond  coining,  is  not 
only  poiTible  and  probable,  but  infallible,  fure  and  certain 
and  that  from  the  prophecies  and  predictions  of  the  pro- 
phets of  God  :  Letus  therefore  believe  it  firmly,  pray  for 
"it  fervently,  and  live  in  the  expectation  of  it  continually. 

2  8  As  concerning  the  gofpel,  they  are  enemies  for 
your  lake  :  buras  touciiing  the  elecUon,  they  areht- 
loved  for  the  father's  lake,  29  For  the  gifts  and 
calling  of  God  arc  without  repentance. 

"  Here  we  have  two  farther  arf:nnienrs  to  pi-eve  the  gene. 
ral  converfion  of  the  Jews  :  'i  he  firll  is  taken  from  the 
dignity  of  il>c  Jews,  they  beini;  ihe  ancient  people  of  God 
whofe  father  Ahrahatn  lie  cliolV.  nnd  mads  his  firfl  cove- 
nant with  him  and  his  feed  ;  and  therefore,  as  to  making 
the  <  !di(in  of  tliat  nation  to  be  an  holy  p"o;;le  10  hinifclf 
they  :.re  beloved  by  God  fortheir  fatiiei's  fake;  that  is  for 
the  fnke  of  Abrah'm  their  holy  progenitor,  who  had  the 
honour  to  be  called  the  friend  of  God.  Though  grace 
de'cends  not  from  parent  to  child,  yet  many  times  the 
children  of  godlv  parents  are  very  large  iharers  in  outward 
privileges  and  jlelFirigs  for  their  gracious  parents'  fake. 
The  jev.s  are  here  fiidto  beloved  ofGod  fur  theirfather 
Abraham's  fake,  whilft,  for  their  unbelief  and  contempt  of 
the  gofjxl,  they  had  renderf-d  :hemfe!ves  the  deferred  ob- 
jeifls  of  God's  hatred.  The  fecond  argument  is  drawn 
from  file  immutabilty  and  unchangable  nature  of  God  ; 
His  gifts  and  calling  a'e  vtitho'.tt  repcntitKc:  ;  that  is,  al- 
t!iough  (he  Jewsjiave  rendered  themrelvesunwortliy  of  the 
favour  of  God,  yet  the  covenant  having  been  once  made 
vith  their  fathers,  and  they  having  hatl  ihelionour  to  be 
h'*  Ipecia!  and  peculiar  people,  God  will  never  repent  of 
his  kindnei's  to  them,  nor  of  his  covenant  made  with  tiiem 
but  will  certainly  reilore  them  to  their  former  privileges, 
.'.nJ  happy  rUte-:  For  the gi/ls  ar.d  lelHiig  rfCod  are  -jjith- 
cut  tcpey'ance.  Take  the  words  relatively,  and  the  note 
i>!  this,  "  That  the  gifts  and  calling  of  God,  %v hereby  he 
v.'as  pleafcd  to  ado])C  the  pollerity  of  Abraham,  and  to  en- 
gage hiinfelf  bv  covenant  to  them  are  inviolable,  and  fuch 
as  thill  neuerbe  reverfrd  or  repented  of."  Ohfeive  lallly, 
The  fad  and  deplorable  condition  which  the  jev/s  are  at 
preici-.t  in  and  under  ;  they  are  enemies  to  th.e  gofpel, ><'j 
onhrAtng  the  g'fpdthty  are  fr.er.iies  fc.r  yur  fake  :  Ttet 
is,  beca'.ii'e  you  Gentiles  receive  thegolpel,  therefore  the 
Jews  rcjeclit,  and  ibr  that  reafon  are  r.°jefted  by  God. 
but  tliis  happcneti  well  to  rhe  pcorGen;)!c>s ;  for  upon  tlic 


Jews  rcfuHil,   tlte  gofpel  Wi«  bro:>y''.*.  li.i  f^-tiner  to  •..";- 
Gentiles,  and  they  were  converted 

30  For  as  ye  in  times  pailha^^c  r.ol  L'.;ii:vcd  C;>(a 
yet  have  now  obtained  mercy  throujli  their  tiabe 
lief;   3t  Even  fo  kavcthefe  alfo  nov;* not  believed^ 
that  thr  3ugh  your  mercy  they  alfo  cnay  ebtaiii  t:ier- 
cy. 

Here  we  have  theconclufion  of  ths  apcftie's'argumenf. 
to  prove  the  converiion  and  calling  if  the  Jews  tcwarJs 
the  end  of  the  world.  The  argument  is  dfa  wu  from  a  coni- 
parilbn  of  e(]iiais :  <'  If  God,  after  a  long  time  oP'riifo- 
bedieuce,  received  the  Gentile:;  to  mercy,  he  will  alfo,  aftcr 
a  long  time  of  infidelity,  receive  the  Jews  to  mercy.  If 
God  hath  called  the  Gentiles  to  his  grace  after  long  idol- 
.Ttry,  though  God  never  promi.'cd  to  be  thtir  God,  liov/ 
much  more  will  he  recall  his  covenant  people  frpm  their 
infidelity  in  his  own  appointed  time  ?"  So  that  the  argu- 
ment is  from  the  Icfs  to  the  greater  :  }f  the  infidelity  of 
the  Jews  was  an  occafion  of  mercy  to  the  Gentiles,  much 
more  (liall  the  mercy  ftiewcd  to  the  Gentiles  be  an  occafion 
of  mercy  to  the  Jews  ;  .-.nd  confci]ueni!y  their  preiciit  in- 
fidelity (hall  be  r.o  obllade  to  ilu'ir  converiion  afterward. 

32  For  God  hath  concluded  them  alliniinbeJitif 
that  he  might  have  me^cy  upoii  all. 

That  is,  "  Almighty  God  hath  in  wifdoiij'and  right'i 
oufnefs  fuHered  both  Jews  and  Gentiles  iucrefnveiy,  for- 
fome  time,  to  remain  under  the  power  of  unbeliefand  dif- 
obedirnce,  that  fo  he  might  in  hisown  timefulnl  the  gre.1 
counfel  of  his  goodnefs,  in  fliewing  inidcfcrvcd  mercy  to 
nil  both  Jew  and  Gentile.  Now  from  all  the  foregoing 
arguments  for  the  calling  of  the  Jews.fummed  up  together 
in  thib  chapter,  we  may  colleft  and  gather,  that  the  con- 
verfion of  thejev^ilh  nation  to  the  Chriilian  faith  has  good 
foundation  in  ihe  holy  fcriptnres,  and  hasbecn  the  received 
<Jo(flrine  of  the  church  of  Chrifl  in  all  ages  of  the  church. 

33  O  the  depth  of  the  riches  both  of  the  wifdom 
and  knowledge  of  God  !  how  unfearchable  are  his 
judgments,  and  his  wayspalt  finding  out  ! 

Here  the  apoHle  conclutiss  the  chapter  with  an  awful 
admiration  at  tlie  depth  p'.iiie  abundant  grace  and  goodnefs 
of  God  in  b'jariiig  with  the  infidelity  of  the  Jews,  and  the 
obftinacy  of  thcGentilcs;  asailoof  the  unl'earchable  wif- 
dom in  making  firit  the  rejsclion  of  the  Jews  a  mean  of 
calling  th:  Genrilef,  and  then  working  upon  theobitinate 
J'jvvs  by  his  mercy  ilicwn  unto  the  Gentiles.  Hy  judgiueytt 
JuTC,  fome  underiland  the  decrees  and  determ uiati-ons  of 
God's  will  ;  byways,  the  adminillraiion  of  his  pr»>v;denc2, 
inordtr  t)  the  e.\ecution  of  thoie  decrees^  Bo^h  which 
are  fc'ret,  unfearchable,  and  nnfaihotnable.  There  ars 
myflerie-.  of  providence,  as  well  as  myffeiies  of  faith,  an  J 
both  of  tliem  tranfcend  our  human  uaderitanding. 

34  For  who  hath  known  the  mind  of  the  Lord? 
or  who  hath  been  his  counfcllor  ?  35  Oi'who  hath 
firiL  given  to  him,  and  Ihall  be  recompenfcd  itnto 
him  again  ? 

As  if  the  apoAis  haJ  faid,  "'So  creat'.jrc  ever  did,  er 


Co5 


U    O    M    A    N    S. 


.*r^ 


Chap,  xn 


ever*  n  p'crce  into  llic  min-Jcf  GoJ,  nor.  was  ever  called 
to  \.£  (  r  l.'i.  cui;i:cil.  No  creature  ever  did  or  can  advife 
liiin,  nnrcan  sny  crcstuic  challenge  God,  a',  if  he  were 
irdi'btcd  lo  him.  Who  c»er  gave  any  tiling  to  God, that 
].'.  did  not  firll  receive  tVor-.  hiiu  ?  Or  who  csn  merit  any 
tliiitp;  Jit  hi  J  h.iiu!s,  feeing  he  owes  us  ncrliiii^r  >  And  if  fo 
v.lioliath  reafon  to  comiijain  that  God  decis  Inrdly  with 
the  Jf  ws,  in  rtjeJting  iliem,  aiid  preferrini^  the  Gentiles 
heftire  thcin  !  btircly  Almighty  Gcd  may  diipeiife  a  favour 
to  fume,  which  he  owes  to  none.'"  Lrar/i  her\{.e.  That 
ji;  thofe  difcriiiiinating  favours  nhich  God difpenfes toward 
i'umc  of  the  children  of  men,  nooihcr  realoncan  bealligncd 
hnt  his  o«n  good  will  and  f leafurc.  This  pjrticularly 
appears  in  his  ordciing  matters  relating  to  the  Jews  and 
Gentiles,  recorded  in  the  toregoing  chapter. 

36  For  of  him  and  through  him,  and  to  him  are 
all  ihin^^s.     To  wliom  be  glory  forever.  Amen. 

That  15,   "  All  things  are  of  God,   as  the  author  ar»d 

cfliiient  taufe  ;  all  tlinigs  are  through  him,  as  the  provi. 

dtncia!  dTcclor,  and  prelerving  ciiufe;  and  alt  things  tend 

10  hJui,  as  the  ultimate  end  and  final  caufe  ;  therefore  to 

him  Mil  praife,   honour,  and  glory,  ought  for  ever  to  he 

afciibed."     Lram  hence.  That  God  is  the  firil  ciiifeand 

l.ift  end.     He  is  the  (t     caufe  ;   that  is,  he  is  the  caufc  of 

all  things  b^fideshimklf,  the  f  imtain  and  origin.  I  of  all 

treated  beings  ;    nothit:g  was  before  him,  bur  .ill.  things 

treattdby  him,    and  dependant  upon  hiin  :   ..^ad  as  he  is 

the  firit  caufe,  fohe  is  the  lafVcnd  ;  that  1%  all  things  tend 

to  him  as  their ultintate end  ;  tUeir  dtlign  and  aim  wasthe 

iiluftraiion  of  God's  gloiy,  and  the  manifellation  of  his 

divine  pei  ftiftions.     Ami  if  God  be  the  firit  caufe,  kr  us 

with  humility  ;ind  thankfulnef'.  atknoviledgr  him,  admire 

aiid  adore  him,   love  and  frrve  him,   whoii  the  author  of 

cur  being,   and  the  csuie  of  .ill  other  beings.      And  if  he 

/    be  the  laltend,  let  us  refer  all  our  actions  to  hi'  glory,  in 

'      all  our  natural  a<flions,  cur  civil  act'on.'s,   but  efpecially  in 

all  our  religious  actions,  let  the  gh  ry  of  (jod  be  our  i'li- 

prcinf  aim  and  uliiniate  end.       P'or  if  we  di^  not  now  live 

Uiiie  iiiiii,  w  e  can  never  expect  hereafter  to  live  with  hiia. 

CHAP.     XII. 

Our  ap^'e  kav'/ng  Jin'Jhed  the  doHrinal  part  of  his  dif- 
cowjr,  hgim  hue  to  make  applicat'nm  cfit.  In  thtjor- 
vtr  f^yi  ojhii  epjlle,  he  had  ccpioufly  Jiatidkd  the  doc- 
iriml  poina  cj  Jaith,  ji'Jlificatwti,  fan[lifiC3tticn,  &c. 
Nouijrcm  hence  to  the  eiui  ojthe  epiftle.  there  is  contain- 
ed an  exiiortation  to  religions  and  moral  duties,  as  an  ar- 
ivnivt  oj their  firxeruy,  and  as  ar,  ornanuTL  to  their 
frcfjfi  n. 

IBef^ejhyou  :hercfr.re,  brethren,  by  the  mercies 
ot  Go'i.  that  yc  ptefcntyoiir  bodies  a  living  facri- 
fice,  holy,  acceptable  unto  God,  itArV/i  rs  tour  rea- 
fonable  Icrvice. 

V-ifi-  here    i .  Thp  an  'Ole'«  loving  and  ro'irterus  comptl 
liXioa  brei  r.r.,  folic  calls  the  believing  Komana.     They 


were  b^crhrcn  hy  pl-ce  and  nation,  and  brethren  by  reli- 
gion and  profcllion  :  Eodcni  fanguine  Qbrijl'i  canglut'tnatt , 
cemented  toge:herby  the  blood  of  Chrift,  and  by  thebands 
of  love.  a.  The  manner  of  the  apoftle's  exhortation  ;  it 
ishy  way  ofobfcciatiou and intreaty,  I befeechyou,brethrett. 
It  imports  great  L-nity  and  mcfknefs.  The  apolkle  did  not 
want  authority  to  commin<l,  but  ufes  fuch  liJiiiility  as  to 
intrtat.  The  minilters'r  i.vork  and  ofiice  is  not  only  to  be 
a  teacher,  but  a  befeech  r.  lie  muft  not  barely  propound 
and  recvramend  the  doctrine  of  the  go'pil  to  li.s  people's 
underrtanJing,  t)Ut  mult  endeavour  to  work  upon  their 
will?  and  .ifT-ft'ons  toe.nhrace  and  entertain  them.  The 
undcrftjndiig  is  the  leaci  g.  birtihc  will  ihecominanding 
facnl:y.  3.  The  exhoriation  iiftif  :  Prefent yaur  b'.dics  a 
living  fiicrifice.  Prcfentvour  bodies,  ttiat  is,  dedicate  your 
perfons.  devote  your'^lves,  your  whole  man,  foul  and  body 
to  the  fervice  of  Tod  and  his  glory.  Chr'ftianj  are 
pricft.',  or  a  roval  pririthood  ;  they  offer  up  themfclves  ia 
lacr.fice  unro  God  a^  a  whole  burnt  offering-  4.  The 
propeitie;  of  iheCbrltijn  f.;crifice  :  it  n!uft  be  voluutary, 
Prr'frr.t yourjtluci.  It  ir>u!t  be  a  living  facrifite,  an  hoi/ 
facnf-ce,  a  reaf  ..ruble  Ucriti.e,  others  ile  it  will  find  no  ac- 
ceptance with  God.  5  1  he  argument  or  motive  which 
the  aj)ollle  mates  nfeoi,  toperlu.ide  perfon-  to  prefentand 
give  up  themfelvcs  to  God,  and  his  fervice,  and  that  is 
drawn  from  ihe  mcrcicjs  of  God  ;  1  bfle^ch  yju  brethren  hy 
the  meriiis  r,f  G  ,d.  Z^arn  thtr.cf ,  1  lv;it  tiir  mercies  of 
God  rev;alcii  in  thegofpel,  are  themi  ft  ;'.rope''.  povVcTiul 
and  cfFoctuai  argument  to  perfuade;  aii(),-iinI  prev'ail  HjJurj 
finners,  th.i:  have  not  given  irpand  cKvoted  thtmf?lvesto 
Gad,  to  do  it:,  and  thofe  tl'.at-  have  dime  it,  to  ^■>  it  more 
and  m.re:  Ikef.ech  yyu  by  the  rterc   s  fCid,  tka  yf,  Sec. 

2  And  be  not  conformed  to  this  wor'd,  but  be 
ye  transformed  by  the  renewm^  olyour  mind,  that 
ye  may  prove  what  is  that  j,ood  and  acceptable  and 
pcrfed  will  of  God. 

A'o/ehere,  i.T  heapollle's  deli^rrat'on,  he  7}»tc'.rf\rmeJ 
to  thit  w'jrU.-  That  is,  do  not  falhion  or  accom-'iodate 
yourfflwbto  the  corrupt  principles  aud  ciilloms,  to  the  fin- 
ful  courfe.^  and  pr.iclice-  otthe  men  f>f  the  world."  1  be 
Chriltian  is  10  ssalk  lingularly,  and  not  after  t!ie  world's 
g  life:  Hemu(>  not  cut  the  coat  of  h.sprofe (lion  according  to 
t'le  fjfliio!)  of  the  times,  or  the  humour  of  the  company  l>e 
f  il's  inu-.  2.  All  ,-ipoUiilic.il  exhorcatio:;  :  Be yetranif.rmed 
bytberine-jjing'Jyourrmnd:  That  i?, "be  ye  regenerated 
and  changed  in  your  wbo!e  man,  beginning  at  iliemindor 
UiidcilbnJing,  by  wkich  tl.e  Sp  ritof  God  woiketh  upi-n 
tne  interior  facultifsof  the  foul."  Evrry  conferred  ptrfon 
i;  truly  arid  really  changed,  thoroughly  fa ndt'fi-d  and  re- 
newed, endowed  with  new  d-fpofitions  and  afl'iiftions;  yet 
this  convenlon  and  rtnovation  is  not  a  fubftantial,  but  a 
qn^l  taiive  change,  a  change,  not  in  ihe  fubttance of  the 
families  of  the  foul,  but  in  the  quality  of  thofe  faculties. 
And  the  renewed  Chri.'lian  is  fanctitied  totus,  but  not /ilv,. 
liter;  he  is  faniftitiid  thorouorhly  in  all  faculties,  butni.t- 
pcrfeftly  in  ail  degrees.  There  is  in  a  renewed  main's 
underllandir.g  too  much  blnuinefs  and  ignorance,  in  his 
Will  too  i^rtaL  obllinacy  andpCfVtil'eQcfs,  in  bisafi"ed.o*s 


Chap.  xii. 


ROMANS. 


6c: 


too  much  irregularity  and  renfuality.  Yet  fuch  ia  the  in- 
rfulge-^ice  of  the  gofpel,  as  to  call  him  an  lioly  perfon,  ^ 
perlon  transformed  by  the  rcnewinir  ofhis  mind.  3.  The 
reafon  of  the  apoUle's  exhortation:  Be  ye  trattsfr)rmed,SiCC. 
tl-at  ye  may  frr.v^  'xhat  is  thai  gooJ,  and  accept aHe,  and 
fsrfecl  vj'ill  of  Gtd:  Thjt  is,  that  ye  may  difcern  and  ap- 
prove  what  the  will  of  God  is  under  the  gofpel,  which 
requires  not  what  isritually.but  whatis  fubflantially  good 
and  coiifequently  always  acceptable  to  hitn.  Note  here, 
That  in  oppofition  to  the  Levitical  ceremonies  and  riiuul 
injunction?,  the  apoftie  ftyles  the  golpjil  infticution,  the 
good  and  acceptable,  and  perfed  will  of  God  ;  and  a}  fuch 
may  we  love  and  embrace  it,  and  be  found  in  the  delight- 
fui  praflice  of  it. 

3  For  1  fay  throngh  the  grace  given  unto  me, 
•to  every  man  that  is  among  you,  not  to  think  of 
hiinfdf,  more  highly  than  he  ought  to  think;  but  to 
think  loberly,  according  as  God  hath  dealt  to  eve- 
ry man  the  meafure  of  faith. 

The  apoftie  h.iving  exhorted  to  an  holy  life  in  general, 
verfe  the  firft,  and  to  a  fpiritual  renovation  of  mind,  in 
order  to  it,  verfe  the  feconiJ,  comesnow  toa  clofeexhor- 
tation  to  more  paiticular  duties;  the  firft  of  which  is 
modefty  and  true  humility  of  .^jind.  This  he  recom- 
mends efpecialiy  to  fuch  who  hear  any  public  office  in  the 
church,  and  had  received  Ibme  peculiar  and  fpeciat  gifts  to 
fit  and  furnilli  them  for  the  difcharge  of  that  olBce.  St. 
Paul  here  particularly  enjoius  them,  by  virtue  of  his  apof- 
tolic  office,  to  watch  againft  pridii  and  haughtinels  of  mind; 
not  to  think  themfclves  wiler  or  better  than  they  were, but 
to  think  foberly  and  modeftly  of  themfelves,  according  to 
the  truth, and  to  the  degree  of  faith  and  wifdom  given  unto 
'.hem  of  God  :  Plainly  intimating,  That  fuch  as  are  ex- 
alted to  a  ilcgree  of  eminencv  in  the  church  above  others, 
are  in  great  danger  of  the  fm  of  pride,  which  it  is  their 
duty  to  watch  and  pray  againft,  and  to  be  found  in  the 
exercifc  of  that  humility  and  lowline fs  of  mind,  which  is 
fo  greatly  .ornamental  to  their  perfons  and  profeflion.  Let 
not  any  man  think  uf  himfelf  more  highiy  than  he  ought  to 
think,  but  let  him  think  Joberly. 

4  For  as  we  have  many  members  in  one  body,  and 
all  members  have  not  the  fame  oflice  :  5  So  we, 
being  many,  are  one  body  in  Chrift,  and  every  one 
members  one  of  another. 

Here  the  apoftle'lays  beJore  u<;  a  fpeci.il  reafon  why  the 
officers  of  the  church  llicaid  exercile  humility  towards, 
and  employ  their  gifts  and  talents  for,the  general  good  and 
benefit  of  the  church  :  The  arf^nment  is  drawn  from  a 
comparifon  between  the  natural  body  and  the  myrtical 
body.  "As  in  the  natural  body  there  are  many  members, 
and  every  member  has  its  diflincl  office  ;  the  eye  to  fee, 
the  ear  to  hear,  the  ham!  to  work,  the  foot  to  walk  :  In 
like  manner,  in  the  myflical  body,  the  church  of  Chrift, 
there  are  many  members;  but  each  member  inuft  keep  his 
own  plicc,  and  not  invade  the  duty,  or  ufurp  the  office  of 
another,  but  every  one  employ  his  own  proper  gift  to  the 
benefit  and  comfort  of  the  whole,  without  difdaining  or 
«nvying  one  another."   Learn  hence;  i,  Tiiat  the  church 


of  Chrift  is  oni»  body.  2.  That  though  the  txidv  of  the 
church  be  one,  and  the  head  one,  yet  ihe  members  aic 
many,  united  to  Chrift  their  head  by  faith,  and  to  onr 
another  by  love.  3.  Fhat  all  l)elicvcr<,  which  arc  mem- 
bers of  this  body_,  have  every  one  his  pjr  icular  gift,  his 
feveral  fundion,  his  proper  office,  whith  thef  arc  duly 
to  execute  and  perform,  without  encroaching  upon  otlitrs 
by  proud  curioiity,  or  bufy  meddling  :  Hut  as  all  the' 
members  of  the  body  labour  jointly  together  for  the 
prelervation  of  the  whole,  lb  ought  all  the  officers  and 
members  of  the  church  to  keep  their  diftind  ftations,  and 
employ  and  improve  regularly  their  feveral  talents  for  the 
mutual  edification  and  benefit  of  each  other,  without  en- 
croachment or  intruding  upon  the  offices  of  each  other 
God  is  a  God  of  order,  and  hates  diforder  in  his  church. 

6  Having  then  gifts  differing  according  to  the 
grace  that  is  given  to  us,  whether  prophecy.  Id  ui 
prophecy  according  to  the  proportion  of  f.iith  ;  7  Or 
miniftrv,  let  us  ziat  on  owr  miniftrin^  :  orie  that 
teacheth,  on  teaching:  8  Or  he  that  exhorteth,on 
exhortation:  hethat  giveth, /rt /i/m</o  zV  with  fim- 
plicity;  he  that  ruleth  with  diligence  ;  he  that 
fhewcth  tHercy,  witbxheerfulnefs. 

As  if  our  apoftle  had  faid,  "  Seeing  it  has  pleafed  God 
to  appoint  diftind:  officers  in  his  church,  and  to  furnifu 
thole  officers  with  various  degrees ofgifts,  jnd  not  to  make 
all  equal  cither  in  gifts  or  office,  let  every  one  in  general 
faithfully  execute  his  office,  and  keep  within  the  limjtsof 
his  calling,  neither  neglecting  his  own  duty,  nor  invading 
another's  ;  in  particular,  let  him  that proph  ft  tA,  that  is,£x- 
poundeih  the  fcriptures  in  the  church,  do  it,  according  /» 
the  proportion  of  faith,  or  according  to  whut  is  taught 
plainly  and  uniformly  in  the  wl  o'e  fcriptures  of  the  Old 
and  New,  Teftament,  as  the  rule  of  our  faith.''  Wc  'iinft 
not  rack  nor  wreft  the  fcriptures,  (o  make  them  fpeak  what 
wep!e3re,bnt  what  the  prophets  and  apoftle's  taught, whom 
we  interpret  ;  other  wife  we  do  not  expoiind  according  to 
the  analogy  and  proportion  of  faith.  "Let  hinj  ihatiul- 
niflereth,  teacheth,  or  exhorteth,  attend  upon  that  work 
with  all  diligence  ;  and  he  that  performs  the  office  of  a 
deacon,  who  are  called  helps  (i  Cor.  xii.  28. J  and  is  em- 
ployed to  relieve  the  poor  out  of  the  church's  Itock,  and  to 
take  care  of  ftrangers  orphans,  aged,  fitk,  and  impotent 
perfons,  let  him  do  it  luith  fimplicity,  that  is,  without  par- 
tiality and  refpect  of  perfons  :  And  wiih  cheerfulnefs ,  that 
is,  with  alacrity  of  heart,  with  genilenc'.'s  in  words,  with 
pleafantnefi  in  countenance,  bearingwith  the  infirmitiesof 
the  aged,  with  the  loaihfomencia  01  fick  and  dileafed,  and 
adminiftering  witii  delight  to  the  neceffities  of  all  that  want .' 
Now,  from  the  \\\\o\e,  note,  t.  1  hat  God  of  his  free 
bounty  has  beautified  his  church  with  divers  offices  an.l 
gifts.  2.  That  thole  whom  God  has  beftowed  ininif- 
rerial  gif's  wpon,  ought  hninbly  and  I'aitlifully  to  approve 
them  to  the  church's  benefit  and  edification. 

9  Let  love  be  without  diflimulation.  Abhor  that 
which  is  evil,  cleave  to  that  which  is  good.  10  Be 
kindly  afFetlioned  one  to  another  with  brotherly 
love;  in  honour  preferring  one  another; 

T.'je 


5^8 


1^    O    .^M    A    N    S. 


Chap.  viir. 


Tfks  foregoiofr  exhoTtation5re^*();ci-tJ  cIwrchofHcers  in 
pariiculjr  ;  ihrfexh  it  iioa'  folio a^ concern  ajt  Cnrirtian^  m 
general,  anJ  acquiiiirthcin  wicli  tiieir  d'jjics  in  conjmDn 
c).iverr.ition.  He  begins  with  theprace  anJ  Jjry  pf  io^'e 
ihat  beiii^i  riJicial  gr.ice,  tlieroo:  from  •vhtchall  o;har 
j^racei  aiJ  duiies  1,'rm^  inJ  flow,  T^io  love  to, one  *n- 
otijcr,  t!ie  HjIv  G.\y.i  ri.\]jires  that  it  bs  wilhrjt  J'ffi n  t. 
litht,  that  i>,  n  i.sro  a  iJ  ii  iPelgne  I,  ii  r,  in  'vorJ  aid  in 
tongue  only,  but  in  dieJ  an  J  ia  trt.th  :  Alio,  thititbi  a:i 
alFurdionate  anJ  ternier,  as  .vellasanii  ifeigii.i  an  J  fncere 
love.  Bikinlly  affcil^neJ  om  t:  ainth^r  .•  Tns  worJ  lir- 
nilisth  (uch  an  afticVioiute  tentleroefs  as  a  in  jrlier  bears  :a 
ilis  fruit  of  her  womb,  an;l  a3  creatures  bears  to  the  frui: 
(if  Ciieir  young  ;  an;l  no  wonchr  tiiat  luch  a  fervent  love  is 
reijiiired,  whcti  laying  down  oii»"  lives  fur  the  brethren  is 
cotijinanded,  i  John  iii.  i6.  Likewife,  that  our  love  to 
others  doinclioe  us  to  give  preference  unto  others  ;  r.'-ally 
conceiving  others  to  be  more  worthy  of  honour  than  our 
felves,  an*.} 'rejoicing  to  lee  thorn  placed  in  a  nwre  ui'eful 
and  hiuioarable  poil  than  ourfelves.  Yet  'iotr.  Though 
«HT  love-  Riiifl  behrtt  towards  our  neighbour,  ncrault  not 
liiader.iii;  from  abhorring  that  which  islinful  and  evil  in 
our  neighbour  :  Lov:  --vUhy.it  diffimulttion,  and  abhur  thai 
•nihu-h  Is  evil.  When  we  love  clie  perfohs,  weniull  hate 
the  vices  of  men.  The  love  of  o;ir  friends  mufl  no: 
make  us  in  love  with  their  faults  ;  norinuft  thchatreJof 
men's  vices  draw  us  off  frj;i)  delighting  in,  and  cleaving  to 
that  which  is  good  in  any  man  :  abhor  thut  luhich  is  tvH 
end  cleax^c  io  that  which  is  good. 

il    Nut  flothful  in  buf^nefs  ;  fervent  in  fpirit; 
fervin  j;  the  Lord. 

The  next  duty  reforted  to,  is  diligence  and  induftry  in 
all  our  duties  both  to  God  and  man,  but  particularly  in  the 
duties  of  (lur  calling.  We  muft  avoid  the  two  extremes, 
of  flothfulnefson  the  one  hand,  and  exceifi.'e  drutlgcry  on 
the  oilier,  in  the  nianage;nent  qf  our  fecular  alfairs  and 
v/orlJl,' buliiKifs.  But  in  tiie  fervice  of  God  wemuil/'(f 
fervent,  as  iiithe  ferviceof  the  world  we  niuft  not  be  floth- 
ful What  IS  done  by  the  world,  is  btft  done  withindif- 
ferency  ;  but  what  is  done  for  God,  is  beft  done  with 
warmth  and'fervency,ornot  done  at  ail.  Our  .iioll  ardent 
alFecVions  and  and  active  powers  mufl  be  employed  inhisfer- 
■vice;  for,  to  bj  cold  and  carelefs  thsrein,  d-lparages  his 
excellency,  and  will  defeat  our  own  expeifljtion.  We 
iiinft  b«  I'crvt-nt  in  fi»irir,  ferving  the  Lord  ;  and  may  not 
be  iloihful  in  bulineli,  ferving  the  world. 

12  Rejoicing  in  hope;  patient  in  tribulation; 
continuing  inllant  in  prayer ; 

The  .ipoQle  next  direds  the  convened  Romans  how 
they  fiioiild  manage  themfelvcs  under  afliiiftions ;  namely, 
to  endure  thc;>i  patiently,  to  rejoice  in  hope  ofprefentde- 
liverance.or  future  h.ippinels;  ami,  in  order  to  both,  (o 
be  much  in  ihe  duty  ofprayer.  Learn  hence,  That  hope, 
patience,  and  prayer,  are  powerful  fupports  under  all  al- 
iliclion'!,  and  will  render  tlieninot  only  tolerable,  bnrjoy- 
o'i~.  I'jt  p  itienfc  we  poflefi  oarfelvcs -,  by  the  hope  we 
poSlfi  God  ;  by  pr.iyer  we  arc  enabled  unto  both. 


13  Diftributin^to  the  necDffity  of  faints  :  given 
to  hofpitalitv. 

Fh?  ne.-i:.da.ty.e.xHo.-teJ  to,  i?  thil  or.ch.i-ity  arjd.ilmf- 
givingrotliepjD^'in.:inbsrjofJefa;Chriii,erpetiallyi^when 
unjirprrfecurio.! ;  fbiwinghqlpitolicy  towards ilum, and 
giving  en:ertalrx.n-'*t  to  t!icr>,   when  they  foek,, it  of  us. 
L;irn  1.  Tiiat  chirityto  all  pjrfo  3%  but  ef^i  ■wtially  to  ths 
pirfecate>i  mi.Ti')?i;5of  J;ru.  CirliV,  is  a  necciriry  and  nn- 
pjrtant  djty.   2.    Tnat  h  ifpii.ility  is  an  eini,ie;i:    part  of 
Chihlian  charity  :   True  hofpitality,  I  mea.i,  whichis  ac- 
companied with  prudence  and  fobriety.     There  is  a  wiile 
dilferciice  between  riotous  lioufe-keeping  and  true  liofpi- 
tality  ;  the  latter  is  always  defigncd  for  the  help  of  the  poor, 
and  particularly  for  the  godly  poor.  There  are  great  houfe 
keepers,  who  are  not  good  houfek'-eperE,   becaufe  their 
honle- keeping  ii  rather  for  the  great  than  the  good,  notfcr 
the  liciflicld  of  faith,  efpcciallynot  for  the  poor  of  that 
hcufliold.     As   to   Ipiritual?,  God   fills  the  hungry  with 
good  things,  but  fends   the  rich  empty    away;   whereas, 
mcfl  mtn,    as  to  coq>c.ra!3,  n'l  the  rich  with   liiitir  goofi 
things,  with  the  fat  and  the   I'weet,  bn  t  feril  the  poor,  if 
not  empi/ awav.  yet  relieved  only  w'th  the  fweepings  as  of 
their  tabic.      This  is  not  according  to  the  precept  before 
us  :   D'fnibuiino  to  the  necfjfittts  t/  tht  faiiJs,   S:c. 

14  Blefs  them  which  perfccute  you :  blcfs,   and 
curfe  not.   . 

The  apoilie  having  taught  us  our  duty  to  our  friends  in 
the  former  verfe,  teacheth  us  oijr  duty  here  towards  our 
enemies.  Blefs  thtfn  that perjlcictbynii.  That  is,  pny  for 
ihe.ni  and  wifli  well  to  them,  whatever  provocation  yoii 
may  have  to  the  contrary.  Learn  \)tr\ce,  i.  That  good 
men  niufl  make  account  of,  and  prepare  for,  perlVcurion  ; 
either  the  perl'ecuiion  of  the  tofgue  or  of  the  hand,  or 
both.  2.  That  it  is  their  duty  ever  to  blcfs.  nevei'^  to 
cnrfe,  their  perfecutors  and  oppofers.  Blip  iindcwfe  rot. 
Where  note,  That  the  spoflle  doubles  the  exhortation. 
Ehfs  your  perfecutr.rs  :  Dlif.',  and  curfe  not.  This  doubling 
the  exhort.ition,  flieas  both  the  d.rficulty  of  the  duty,  how 
contrary  it  is  to  corrupt  nature  ;  and  iiifo  the  con(fsncy  of 
the  duty,  we  mnft  ever  blefs,  and  never  cnrfe  ;  alv.  sys  wi(h 
well,  never  any  ill  to  the  worlt  of  men.  Take  we  great 
heed  of  giving  way  to  fecret  wiihes  to  hurt  our  enemy. 
God  forbid  we  fhould  hurt  ourfclves  by  fmful  palfion,  be- 
caufe  others  hurt  us  by  (lander  and  falfe  accufaiion  :  We 
are  n.itui  ally  prone  to  fpeiik  ill  of  others,  and  to  v.iflj  ill  to 
others  with  delight  :  This  (in  perlifted  in,  /l)uts  out  of 
heaven   as   well  as  murder. 

15  Rejoice  with  them  that  do  rejoice,  and  weep 
with  them  that  wcjp. 

The  next  duty  requirc<l,  itChriftian  fymppihi"  and  mn- 
tual  affection  bet  atco  hethren,  both  in  proiperity  and  ad- 
vcrfiiy,  to  ii  joicc  in  the  one,  and  10  mourn  Together  in  the 
other,  as  being  members  of  the  fame  btdy.  Te?chivjg 
»',  that  it  is  a  Chrillians  duty  to  rejoice  in  tliofe  good 
things,  wheihrr  inward  or  ont*ard.  which  befal  his 
b.-i'thren,  and  iJ'"o  to  n.oi:rn  sod  lay  to  heart  all  thefe  af- 
IJidions  and  forrows  whether  inward  or  ouiv.ard,   whicli 

coate 


Chap.  xri. 


R    O    M    A    N    S. 


€c^ 


come  upon  them.     But,  Lord  I    lio'.v   far  .ire  they  froii  religion's  f.ice;  therefore,  we  had  need />rav/«.'f /rj."»?^j'  «:■- 

this  duty,  who,  inftead  of  mourning  for  the    fiifferiDgs  of  nefi  Inthejight  vf  all  men. 

others,aregladatc.lamity,rejoice  at  thedo-.vnfnl  of  others?  ^g  jp  ^^  bcponible,  as  much  as  lietli  in  vou.  live 

Oh!  help  us  to  uy  the  troubles  ot  others  to  heart,  when  i  i            i      n                                             ' 

we  ourfelves  are  freeft  and  fartheft  from  trouble  :  Let  us  peaceably  with  all  meti. 

lueep  'Jjith  them  that  weep,  and  rejoice  'uith  them,  Sec.    The  A''6?ir  here,  t. The  duty  directed  and  exhorted  to, namely, 

gofpel  acqaints  us  with  the  pity  of  God  towards  u?,   and  peaceablenefs ;   Live peaceohly ,  that  is,  bo  of  a  peaceriM? 

pre/Teth  us  to  pity  one  another.  temper,  and  follow  thofe  things  which  make    for   peace. 

c    -D     r  ..u     r      «  „:    J    ^„^    ^^  .-    i^ ti,.,^  i-  1  he  extent  and  latitude  of  this  duty  :     IVilh   ell  men 

lo  Beoi  the  lame  mind  one    towards    another,  ' 


Mind  not  high  things,  but   condefcend  to   men  pf 
low  eftate.     Be  not  wife  in  your  own  conceits.' 

Thefe  words, Be  ye  of  t/jefume  minJ  one  ttwards  another, 
are  an  exhortation  to  unity  among  Chriftians  :     This  is 


live  peaceably  ;  not  with  friends  only,  or  with  thofe  of  your 
own  judgment  and  perfualion,  but  with  men  of  clifagrteing 
humours  and  interefts,  with  men  of  ditFt-rent  principles 
and  apprehenlions  from  you.  Again,  4.  A  double  reftric- 
tion  and  limitation  with  which  the  duty  is  bounded  ;  firlt. 


threefold,  an  unity  of  the  head,  or  an  unity  of  judgment  V"  be  poffihle,  implying,  that  thereis  a  fort  of  men  in  the 

and  opinion  ;   an  unity  of  the  heart,   or  an   unityinlove  world  who  make  peace  impoHible  ;  but  for  others, if  it  may 

andafteftion;  and  an  unity  of  the  tongue,    which  is    an  be  enjoyed  upon   honeft  terms,  though  upon  hard  terms 

unity  of  exprellion.  Happy  we  I  when  in  all  thefe  refpefts  we  mull  not  ftickat  them,  always  re;neinbering  that  peace 

'.ue  are  of  t hi  fame  mind  one  traiards  another.     Note   next,  and  truth  are  two  precious  things,    which  an    never  be 

The    hindrances  of    mutual    concord  and   unity  among  bought  too  dear,  if  they  be  not   purchafed  with  iin  and 

Chriftians,  and  they  are  two:     (i.)  Pride,  Mind  not    high  hafenels.     The  fecond  reftriclion  follows,  j^s   much  as  in 

things.     Arrogancy,    Be  not  wife  in  your  o:un  co  nccils.  youlicib;  now  this  refpects  our  ende-vours,  not  our  fuc- 

Mindnot  high  things.     That  is  mind  not  preferment,  nor  "fs  :   If  we  follow  peace  with  all  men,  though  we  cannot 

riches,  nor  vain-glory,  but  be  content  with,   and  thankful  overtake  it,  yet  wefliall  not  mifs  of  our  rewardin  purfuing 

for.  a  middle  ftate  and  condition   in  the  world  ;   which  is  of  it.     Peace  is  a  more  important  duty,  a  fiiiguUr  benehc 

far  more  eligible  and  dtlirable  than  a  ftate  of  riches,  plenty  and  bleinng,  which  every  C'hriftian  is  bound  to  purfue  and 

and  abundance,  as  being  lefs  liable  to  temptations.     And  promote,  and  that  with  all  men.     Jfit  bs'~p:fpaU,  Lc. 

ie  not  wife  in  your  o-Mn  conceit:  ;  that  is,  entertain  humble  jg   Dearly  beloved  aveU'TC   not  yourfelves,  but 

thoughtsofyourownknoA'ledge,thinkitnotgreaterthan  rather  fiivc   place  unto  wrath.      For  it  is   written, 

It  IS  ;  take  heed  of  an  over  wccnine  opniion  or  yoin*  own  ■,,           "          "^      .         ^      .,,                 ^  .  ,   ^^     j        1 

wifdo,n,asifyou   wanted  neither   divine   afT.ftance    and  ^  engeance  ?i  mine,  I  will  repay,  faith  the  Lord. 

guidance,  nor  yet  the  advice  and  cnunfel   of  your    bre-  A^ci/^  here,  How  theapoftle  renewshls  exhortation  foall 

thren.     Man  is  naturally    a  proud    creature,   but  more  Chriftians  to  wath  againfl  the  fin  of  private  and  perfonal 

proud  of  the  endowments  of  his  mind,  than  of  thofe  that  revenge  ;  he  urged  it  before  ver.  17.  he  reinforccsit  here 

adorn  his  body.  ver.  19  thereby  fhewitig  how  prone  our   corrupt  natures 

D    „^            r    f^ ^  ™.,«  <.„;!  f^r  ,.,.;i        P.-^  are  to  commit  this  fin,  and  how  hard  the  contrary  duty  is 

17  Recompenle  to  no  man  evil  tor  evil,      rio-  „  ,.       ,,,      ,      J.,    ,      ,            ,        ,             „,   1. 

.,',.          ,^      „.       ,       „    ,        r    ,,  to  flehi  and  blood.     1  he  heathens  reckoned  revenjre  to  be 

Vide  things  honeR  in  the  hght  of  all  men.  a  part  of  juilice.  and  ranked  it  amongft  the  numlxrrof  their 

By  evil  here,  we  are  to  underftand  wrongs  and  private  virtues  ;  but  the  fcripturesrequire,  that  inftead  of  reveng- 
injuries:  By  not  recompenling  ihetn,  is  meant  not  reveng-  ing  an  injury,  we  remit  and  forgive  it.  Dearly  beloved, 
ing  them.  Corrupt  nature  is  very  prone  to  return  wrong  avenge  r.ot  yourfelces,  it  follov/s,  ra//;i?r  gii'e  phice  unit 
for  wrong, one  ill  turn  for  another  ;  but  Chriftianity  fets  a  wrath:  What  wrath  ?  or  whofe  wrath?  /?«/".  Give  place  to 
nobler  pattern  before  us,  even  the  example  of  him,  who  yourown  wrath, fay  foine  interpreters;  give  wayaliitle, and 
'L-jhen  he  was  reviled,  rtviled  not  again;  when  he  fuffered,  he  turn  afidefrom  theperfon  you  are  angry  with,  and  do  not 
■threatened  n->t,  i  I'et.  ii.  23.  Provide  things  hontji  inthe  (Ight  fuffer  your  anger  to  hurry  you  away  to  revenge.  Give 
of  all  men.  Having  exhorted  tlieui  before  to  be  care-  place  to  the  wrath  of  thofis  that  wrong  you,  fay  other?; 
"ful  of  their  converiations  towards  <jod,  he  now  prefles  decline  their  wrath,  and  give  not  word  for  word,  which 
them  to  be  watchful  over  their  converfations  before  the  will  but  add  fuel  to  the  fire,  and  oil  to  the  flame.  But  ic 
world,  that  by  honcfty  and  innocency  of  life,  they  may  feems  be<l  to  underftand  it  of  God's  wrath  ;  leave  the  mac- 
cut  ofl'all  occalion  frv)m  the  enemies  of  religion  to  fpeak  ter  to  God,  he  will  right  your  caufe  ;  do  not  take  God's 
evil  of  them,  and  their  holy  profefiion;  that  all  their  words  work  out  of  his  hand,  but  fuffcr  him  to  come  in  v.  ith  his 
and  aiftionsbejuititiiible  andunexceptiouable  toihat  degree  wrath  upon  your  enemies,  who  wrong  and  injure  you  ; 
that  the  heathens  may  be  inlove  with  Chriftianity,  by  ob-  rather  give  place  to  the  wrath  of  God  againlt  them  ;  for 
ferving  their  lives  and  adtions  tobe  holy  and  honeft.  Learn  vengeance  is  his,  and  he  will  repay  ii.  IcarH  hence,  Fh-'it 
hence,  That  a  Chriflian  muft  carefully  look,  not  only  to  fuchjwho  having  fuffered  wrong, do  feck  to  revenge  them- 
his  confcieiKc  but  to  his  converfation  ;  that  his confcience  fclves,  take  revenging  work  our  of  God'shand  ;   whereas 


he  holy  and  upright  in  the  light  of  God,  and  his  conver- 
-f-ition  honelt  and  unblameablc  before  men  men  ,  The  world 
cannot  difcern  our  hearts,  but  they  can  loon  difcover  the 
errors  of  our  lives.,  and  wiUihrov,-  the  dirt  of  our  iins  upon 

J  G 


if  they  leave  the   niacer  with  Gcd,  his  juflice    will   r:ghc 
them  fully. 

20  Thcvcfoic,  if  thine  enemy  hunger,  feed  him: 

if 


no 


K    O    M     A 


if  h»  third, {jive  him  drink:  for  in  fo  djin  g   thou 
Ih  »U  he  ip  CO  i!.';  oihrc  on  hisli^.i.1 . 

A^  if  th.;  apofHe  haJ  faiJ  "Inftead  of  revenge,  render 
k''iul:iei'.,retur:icourteriesforinjiiries,affjbility  tornffroi-ts; 
Jf  thirit  cnnny  hunger  fefd  h'irn."  The  wurda,  as  Ibnic 
critics  oblVrve,  (ignify  to  feed  cheerfidly  and  tenderly,  as 
'  birds  feed  tlieir  yoving  ones.  Sa  (ijing,lhouJhalt  htap  c-.als 
of  fire  upon  hi  f  head.  By  coals  of  fire  (i.)  Some  under- 
fUnJ,  ail  he.irt-nielting  fire  ;  as  if  the  apoftle  had  ra;d, 
"  T^\•  this  kindni.-fs  thou  wilt  melt  and  mollify  his  fpiiJts 
towards  thee, as  hardcll  mctaK  are  melted  by  cords  of  fire; 
it  miJil  be  a  very  ftony  heart  mdccd,  that  this  fire  will  not 
mollify  :  Clemency  will  melt  an  enemy,  and  even  force 
him  by  a  fweet  cornpulfion  to  become  a  friend,  though  of 
a  rough  and  rugged  difpofition."  (2.)  Ry  coals  ot  fire 
heaped  upon  the  head,  others  underltand  a  fin-punilhing 
fire,  Thoujhnlt  heap  coals  of  fire,  that  is,  the  fire  of  divine 
vengeance  upon  his  head^  by  making  his  nidlice  and  hatred 
rgainft  thee  more  inextufnble.  Learn  hence,  i.  1  hat  to 
conqiicr  and  overcome  an  enemy  by  love  and  kindncfi,  is 
a  noble  conqiicrt  and  a  glorious  viiftory,  to  melt  him  down 
a  noble  conqued,  and  a  glorious  victory,  to  melt  htm  down 
by  obliging  favours  into  a  good  affection.  2.  That  if  sn 
c'.iemy,  afttT  fuch  kind  offices,  willpcrfevere  in  his  enmity 
againfl  us,  the  event  will  certainly  be  this ;  by  our  patience 
towards  hi'u,  and  forbearance  ofhim,wefha]l  engage  the 
wrath  of  God  againfl  him,  and  heap  coals  of  fire,  that  is, 
the  divine  vengeance  upon  him.  Therefore  if  thine  enemy 
hu'tger  feed  him  ;  if  he  thlrjf,  give  him  drink:  for  in  Jo 
doing  Ihoti  fijalt  heap  coals  of  fir  eon  his  head. 

2  J  Be  not  overcome  of  evil  but  overcome  evil 
•with  good. 

Liarn  hence,  That  every  Chriflian  fhouldnoroiily  take 
heed  that  he  hi  not  overcome  fjf  evil ;  but  alio  labour  and 
endeavour  what  in  him  lieth  to  overcome  evil  for  good. 
Quef}.  What  are  we  to  underftand  by  evil  ?  Arf.  Any 
unkind  ot  injiiriouD  dealings  from  others,  any  niifchief  or 
i!!  turn  which  our  neighbour  has  done  us.  Quffi.  What 
is  it  to  be  overcome  of  evil  ;  Aijf.  i.  When  we  dwell  in 
our  thoughts  too  much,  too  often,  and  too  long  upon  the 
injuries  and  imkindnefles  we  have  met  with  :  This  is,  as 
if  a  man  thst  was  to  take  down  a  bitter  pill,  Ihouldbe  con- 
tinually champing  cf  it,  and  roiling  it  under  his  tongue. 
2.  We  are  overcome  of  evil,  when  weare  brought  overto 
commit  the  fame  evil,  by  ftudying  to  make  fpitelul  returns 
in  a  way  of  revenge,  for  the  injuries  we  have  received. 
Quf/iim.  Wherein  conlifts  the  duty  and  excellency  of 
overcomlrg  evil  with  good,  j^nfvjcr,  It  renders  u^  like  to 
God,  who  does  good  to  us  daily,  though  we  do  evilagainft 
him  continually  ;  hereby  we  imitate  God  in  one  or"  the 
choiceft  perfections  of  the  divine  nature  ;  hereby  we  over- 
come ourfelves  ;  hereby  we  overcome  our  enemies,  ami 
m.ike  them  becon)e  our  friends.  QuejH'jn,  How  fliould 
we  cvercome  evil  'jiith  good :*  Anftier,  By  doing  good  for 
evil,  by  returning  con-'-tefjcs  for  injuries,  fpeaking  well  of 
others,  although  they  fpsjk  iiardiy,  yea  very  ;11  of  us.  l)c 
no!  (,vercon:e  of  evil,  Sec. 


N    S. 


Chap.  iiir. 


CHAP.      XIII. 


The  apo/lle  fuvinr  tyeiHni  cfiKcral  ciuies  in  iiijormr 
cliapter,  treati  cf  pohtual  liuliei  in  tkis,  ptvving 
that  magijlracy  is  God's  ordinance,  for  the  good  of 
human  focidy,  and  enforcing  the  duly  of  fubjeflion 
unto  tnagi/lraies,  in  ckdunce  to  thx  cmimaudmcnt 
cf  God. 

LET   every  foul  be    fubje6l:    unto    the  higher 
powcTK,  for  there  is    no  power  but    of  God: 
the  powers  that  be,  are  ordained  of  God. 

AV/f  here,  i.  The  title  given  to tlie  msgiflrates,  iheyare 
powers,  the  higher  pouiers,  that  15,  perfons  inverted  with 
po\ver,'and  placed  in  fupreiiie  authority  over  us.  All  man- 
kind is  not  cf  one  rank,  doihnoirtand  upon  an  equal  level. 
Magiltracy  is  an  eminency  cr  fuperiority  of  fome  perfons 
above  others.  2.  The  original  fountain  from  whence  all 
jjoweris  derived,  and  that  is  Gcd  himfcli";  there  is  no  p'rxer 
hut  if  God  ;  that  is,  all  power  is  derived  from  God,  and  is 
to  be  ufed  for  God  ;  the  mngiflrate  adb  by  his  authority, 
and  ccni'eq'.iently  it  to  acl  lor  his  intercfl,  honour  and 
glory.  It  iiagreeableto  the  will  of  God,  that  there  fljould 
be  fuch  a  thing  as  magillracy  aiuiguvernme-.it  in  the  world; 
and  it  is  his  appointment  that  men  flic-.uld  be  governed  by 
men,  deriving  the  power  and  authority  from  him  :  the 
poiuers  that  be  are  ordained  of  Cod.  3.  The  apoftle's  ftridl 
injunclion  for  the  fubjecTton  unto  magiftracy,  as  a  divine 
orilinance  ;  let  eviryfoul  hefubjecl,  that  i s,  every  perl'on  be 
he  of  what  rank  or  in  wh.it  ftation  he  will,  high  or  low, 
honourable  or  ignoble,  rich  or  poor,  clergy  or  laity,  he 
mult  be  fuhject  to  God's  ordinance.  Where  note.  That 
Chrift  is  a  friend  to  Cxfar,  »nd  Chrifti.inity  no  enemy  to 
loyalty;  thebeft  Chriftians  are  always  the  bell  fubjecti  ; 
none  fo  true  to  their  priufe,  as  they  th  it  are  moft  faithful 
to  their  God:  Obsdiencc  to  migillratcs  is  both  the  duty 
of  Chriftians,  and  the  intcreft  of  Chriftianity. 

i2  Whofoever  therefore  refifleth  the  po^^'er,  re- 
fifteth  the  ordinance  of  God  :  and  they  that  refill 
fhall  receive  to  themfelves  damnation. 

The  forementioned  duty  of  fubjetiion  unto  magiftracy, 
infiiled  upon  in  the  foregoing  verl'e,  the  apoftle  urges  and 
inforces  upon  all  Chiftians,  by  fundry  argutrents  in  this 
and  the  following  verfcs  :  A",  namely,  (i.)  From  the  lln- 
fuhiefsof  reliftance  ;  they  rejifi  the  ordinances  of  God.-  they 
make  war  upon  God  himft  !f ;  he  that  rebelleth  againft  his 
prince,  is  a  rebel  alio  to  hiiGod.  (a.)  From  the  danger 
of  refirtance  :  They  fi} all  receive  to  themfdvei  damnation. 
That  is,  1.  Temporal  judgment  from  the  hand  of  the 
magiftrate,  to  whom  the  i'word  is  committed,  as  Korah, 
Abfaiora,  and  others  did  experience.  2.  EternjI  punii5i- 
ment  from  the  hand  of  God,  who  will  plead  thecaufe,  and 
vindicate  thehonour  of  his  vicegerents  and  reprefentatives 
here  upon  e.-;rth,  and  c.ift  thole  into  hell,  uho  pour  con- 
tempt upon  them,  if  (incere. repentance  by  a  timely  inter- 
pefure  prevent  it  not. 

3  For  rulers  arc  not  a  terror  to  good  works,  but 

to 


Chap.    xiii. 


ROMANS. 


611 


to  the  evil.  Wilt  thou  then  not  be  afraid  of  the 
power  ?  do  that  which  is  good,  and  thou  ihalt  have 
praife  of  the  fame  : 

Here  we  have  a  further  account  for  fubjeclion  to  rulers 
and  governors,  drawn  fn'in  the  tnd  of  ihe  inagiftrate's 
olfice,  which  is  to  puiiifh  vice,  and  to  promote  virtue: 
Rttltrs  aremt  a  terror  togiBd-iuorks;  ihit  is,  they  ought 
not,  and  they  ordinarily  are  not :  they  were  not  ordained 
for  that  end,  and  it  ii  not  their  place  fo  to  be,  namely,  a 
terror  to  the  good,  but  to  the  b.id  only  ;  for  God  giveth 
no  authority  againlUii II  ieif,  or  his  own  righteous  lavVs, 
which  require  the  punilhing  of  the  bad,  and  the  reward- 
ing of  the  good.  Lftfr«  hence,  i.  That  inagiftrates  by 
virtue  of  their  place,  ought  to  be  a  terror,  or  exceeding 
terrible,  to  evil  ^orks  and  evil  workers.  2.  That  magif- 
trates  are  not  terrible,  but  amiable  to  good  men  ;  they 
fear  rulers,  but  it  it  with  a  fear  of  reverence,  not  with  a 
tormenting,  lervile  fear.     Do  that  which  Is goid,  and  thou 

Jhalt  not  be  afraid  of  the  povjer. 

3  For  he  is  the  minifterof  God  to  thee  for  good. 
But  if  thou  do  that  which  is  evil,  be  afraid  ;  for  he 
beavcthiiot  thefwoidinvaiii:  for  he  is  theminiiter 
of  God,  a  rcveii'^er  to  excaitc  wrath  upon  him  that 
doth  evil. 

Here  our  aportic  fubjoin^  a  resfon,  why  a  magiflrate  is 
not  to  be  u.:Jaly  dreaded  and  feared  by  his  fuhjefts  who 
live  well ;  for  he  is  by  his  inlV.tutioi)  the  fmwfier  of  G^^dto 
ihti-  fjr  good,  if  thou  beclta  doer  of  that  i-hicii  is  good, 
lea/ /i  hence.  That  the  magKlrate  is  the  niinifter  cf  God 
for  th(;  good  of  tht-ni  over  whom  he  is  fcr,  eCprcially  of 
them  that  are  virtuous  and  good  ;  heisalhield  to  the  goilly, 
a  hulbaiul  to  the  widow,  a  father  to  the  orphan,  a  patron 
10  the  poor,  and  a  refuge  to  the  opprelfed.  Mute  farther, 
How  [he  mjg'ft.-ate  islet  forth  with  the  enfign  of  terror  to 
evil-doers  ;  he  has  a  fword  putiniohis  hand  by  God  him- 
felf,  a  fword  to  wound,  not  a  wooJeh  dagger  to  i'care  of- 
fcmlers  barely  ;  and  a  f^'onl  not  rufting  in  the  fcabbard 
but  drawn  and  whetted  ;  he  muft  (hf  ^v  it,  and  ftrikc  with 
i:  upon  a  juft  occafion,  and  make  ihofe  feel  it  who  are  not 
awed  with  the  fight  of  it:  He  heareth  not  the  fword  in 
v.ii)!.  Again,  T  hough  the  inagiftra;e  is  fa;d  to  bsar  a 
fword,  yet  he  is  never  called  a  Jivord,  but  a  Jhield  often  ; 
a  fljield  is  for  defence,  a  fword  for  dcTtrucTion,  intimating 
that  the  magiftrate's  power  IhoulJ  rather  be  executed  in 
protection,  thandeftruiVion  ;  magiftrates  havefwords,  bi»t 
they  are  fhielJs,  and  not  fwords  ;  they  iiave  a  fword  to  cut 
otfev.l  doers:  God  help  themiodraw  it  upon  atheifmand 
blafpheiny,  upon  vice  and  immorality  :  One  heany  ftrokc 
of  t!»t  magiltratc's  fword  wotild  ftnii  error  and  vice  more 
than  a  thoufand  ferinon*.  LalHv,  The  magillrare  is  f^id 
not  to  fnatchor  take  the  fwoid,  but  to  bear  the  fword  : 
He  doth  not  wrefl  it  put  of  the  hand  of  another,  but  it  is 
pui  into  hit  hand  bv  God  hiir.lelf  :  the  coniinillion  to  bear 
iheAvord  is  from  God;   the  luagiHr.ite  dcth  not  hold  his 

.  authority  by  virtue  of  the  fwoul,  but  he  hol<l6  his  iwnrd 
by  virf.te  of  lii«  authority  :  When  he  dia.wctl»  the  fword, 
u  k  aoLiBcrcIv  bacUd  with  au  arm  of  llslh^  but  wi;b  a 


v/arrant'and  coramifTion  fignedb/Cod  himfclf ;  Hebeureth 
the  fword. 

5  Wherefore j'cmuft  needs  be  fubjefl  not  onlyfor 
wrath,  but  alfo  for  confciencc  fake. 

Here  the  apoltledoih  again  afTert  the  nectfluy  cf  fub- 
jcction  toihecivi!  magiftiatf  .feeingthat  magillratyi'.  God's 
ordinance,  for  tlie  good  of  human  focieiy  ;  feeing  that  the 
fword  in  the  raag'ftrate's  hand  is  backed  and  edged  with 
God's  authority,  therefore  there  i*  a  necefiiiy  of  fubjeclion 
unto  magiltracy  and  magiftrates  ;  and  that  for  a  double 
reafon  ;  for  fear  of  wrath  and  punifnment  from  man,  anj 
from  a  principle  of  confcience,  in  obedience  to  the  com- 
mand of  God  :  Wt  mufi  befuhje^,  not  orly  for  -.orath,  that 
is,  not  only  for  fear  of  man's  wrath, but/or  cc-n/f/c'/jct'A.^;; 
that  is,  with  refpeft  to  the  command  of  God,  winch  has 
made  fubjecTion  our  indiipenfible  duty. 

6  For,  for  this  caufe  pay  you  tribute  alio:  for 
they  are  God's  minillcrs,  attending  continually  up- 
on this  very  thing. 

From  the  duty  of  fubjechionunto  mag'ttratestheapoflle 
proceeds  to  urge  and  enforce  the  duty  and  neceflity  of 
paving  tribute  to  thfm,'  or  allowing  them  an  ho:jourable 
maintenance,  i'or  and  towsrds  the  iupport  of  the  gcvern* 
menc  which  they  fuihin  and  bear.  Ihe  payment  of  taxes 
and  tribute  to  the  fupreme  magiflrate  is  necefiary  upon 
feveral  accounts  :  i.  As  it  is  an  acknowledgment  of  the 
power  which  God  hath  fet  over  us  :  'i.  .A.s  it  tends  to  the 
I'uppott  of  the  government  which  we  live  under  :  5.  As 
it  IS  a  fmail  retompcnfe  for  ilie  governor's  continual  tare 
and  induliry,  he  attending,  that  is,  watciiing  perpetually, 
and  taking  pains  continually,  for  pi  ocuring  and  maintain- 
in,'-  the  good  and  hi'ppinels  of  hisilihjccts  ;  and  therefore, 
both  du'.y  and  obligation,  both  religion  and  gratitude,  do 
bind  and  eng::ge  us  to  alfift  him,  and,  fo  far  as  it  Ts  in  our 
po^ver,  to  req'jiteand  reward  him  forliiscare  oftljeconi- 
nion  I'afety,  and  regard  to  the  public  good. 

7  Render  therefore  to  a.11  their  dues  :  tribute  to 
whom  tributeis  (/?«•;  cullom,  to  whom  culloni;  fear, 
to  whom  fear ;  honour,  to  whom  honour. 

A  tAofold  duty  tc.wards  mEgiflaies  is  here  laid  down  b^ 
our  apoftle,  nanirlyj  mr.intenance  end  reverence:  (1.) 
'1  here  is  due  unto  titcni  maintenance.  Tribute  and  cultoiu 
is  pavablc  to  them  for  that  piirpole,  and  not  without  great 
reafon  and  obligation  ;  for  he  is  the  ininijier  of  Cod f(.r  our 
g'jod,  that  is,  an  inllrm.ient  under  God  to  prcferve  ^up  - 
bleCiiigstous ;  andfarther,bec3ufe  fnch  inj^lies  are  ne^ef- 
fary  to  defray  thofe  valt  expsncc;,  which  they  are  con - 
firained  to  best,  for  the  fecuriiy  and  welfareof  their  fub- 
jccTis.  Taxes,  tribute,  and  culiom,  ;ireno'  fo  tnuchgif:-,  , 
as  due  debts  to  princes,  w  hicii  by  the  coiumar.J  of  Cod 
arc  to  be  juftly  and  chearfully  paid  unto  ibem,an{l  which  • 
cannot,  wiiho'ot  fin  and  injuftic?,  be  desied  to  them,  or 
purloined  from  them:  Tolcheat  our  prince  is  as  great  a  (la 
in  the  fight  of  God,  as  to  ro'o  our  father  thoughtew  ihirk 
it  To  :  R.-fr.der  triiute  to  whom  tribute  is  out.  .\g:i\n,  [i.) 
1  here  is  r€ve:«i:ce  as  well  as  maijuaina:;ce  (Juetcctiagif- 

^  G  2  trausj. 


eii 


ROMANS. 


Chap.  xiii. 


.„.,    .    v^..i^  ;-. .,  J,  ..,if^  r,^^     g„j  hnvtr  to  whom 

;ward  reverence, and  honour 
c  inajiirtraie's  due  by  reafunof 
■  ))■  rtiifon  ofhis  dignity  .     Here 
nne,   i  h:;t  J',  lius  particular  and    exprprs   in 

aiTfrtinu  the  ri^  ,    jnces,  and  afligning    the  proper 

«ljiies  of  fiibjeCts  lo  v.irds  thtin,  becaule  the  Jews  held 
opinions  ^vhich  we; cdilbructive  of  all  civil  guvtrnincnt ; 
as  namely,  th.u  they  iieingthe  only  people  of  Cod,  Cod 
ak'ns  was  to  be  owned  as  their  Lord  ;ind  Govei  nx,  and 
jtone  U'ider  bin,  but  fuch  asflioold  be  iininedi.it'.  !y  iliofen 
by  him;  and  .is  a  confequent  of  this,  they  refuitd  t.i  ])ay 
tribute  to  CLEi";ir  looking  upon  ih.it  asa  t(  ken  of  fill  jcc^ion 
to  him.  Therefore  the  apoille  here  prefies  ilie  Ch.iltians 
:;t  Rome  to  fl)ew  their  freedom  froHi,  and  ojjodiinn  to  all 
loch  pern.cions  principles,  and  to  give  the  \»iiild  a  con- 
vincinjf  projf  that  Chr'dlianity  ni.tkes  the  bcil  men,  the 
bi-ftnug  fi  r.i  t  es  the  bel'Hubjedj  of  .my  religion  in  the  world. 

8  H  O'.vcno  man  any  thing,  but  to  love  one  an- 
other :  forhe  that  loveth  another,  hath  fulfilled  the 
law. 

Onr  apoftle  having  finifhed  his  exhortation  to  djty  to- 
U'.irdi  our  fupcricr;, conies  now  toenfrrcetJietiutiesvhich 
i.vt:  owe  unto  our  neighbours ;  the  fiifl  of  which  is,  to 
render  and  pay  every  one  what  is  due  unto  him.  Morsl 
du-ies  are  inurual  debts  w hi'.h  we  owe  one  anoiht-r  ;  one 
of  which, namely, that  of  love,  we  can  never  lu!ly  difcharge 
but  muft  ever  be  paying,  yet  always  owing.  O-mc  n',th't.g 
to  any  man,  hut  l;vf,  implying  that  we  muft  iij  always 
ow  ing.  The  truth  is,  this  debt  of  love  is. lb  far  from  a 
poUibility  of  being  paid  on  earth,  that  it  is  due  in  heaven 
to  God,  angels,  and  faints  :  Thtre  ob'ideth  charily,  i  Cor. 
xiii.  13.  All  other  debts  but  thismay  be  paid  whiKl  we  live. 
A'd/i",  The  argument,  reafon.or  motive,  to  excite  unto  this 
duty,  and  that  is  drawn  from  the  excellency  of  thisgrace 
of  ]ov-e  :  He  iha:  Iwelh,  hath  fulfilUd  the  luvt  ;  that  is,  he 
that  li.verh  his  neighbeouras  he  fliould  and  ought  to  do, 
indted  .tnd  in  truth, out  of  a  pure  heart  fervently, he  hath 
fu!fitl:d  the  law,  that  is,  the  law  relating  to  his  neighbour  ; 
the  du'ies  of  the  fecond  table  are  fulfilled  by  him. 

9  For  this,  Thou  Ihalt  not  commit  adultciy, 
Thou  fhalt  not  kill.  Thou  fhalt  not  fteal.  Thou 
ihalt  not  bear  falfe  witnefs,  Thou  fhalt  not  covet ; 
and  li  there  be  any  other  commandment,  it  is  briefly 
comprehended  in  this  faying,  namely,  Thou  (halt 
love  ihy  neighbour  as  thyfelf.  10.  Love  worketh 
jio^iU  to.'ns  nei-hbour:  therefore  love  is  the  fulfil- 
ling of  the  law. 

l-wo  particul.'r<;  .ire  here  obfervable,  namely,  a  propo- 
rtion afTtrted,  that  Lve  is  thefi,lfilltig  of  the  law  ;  and  thi> 
«.  prop  liitiun  p,oved  by  an  indudt  on  and  enumeration  of 
patti-ui  ir  diries  belonging  to  liic  fecond  table,  Ohftrve, 
i-i  liepropofiiion  afTerted  and  m.iintaincd  by  the  apollle  , 
vrr.  8,  ic,  n.^mely,  that  U.ve  is  thf  futfiU'mg  of  thi-lwji. 
'•  But  can  the  l.iw  be  h'A  to  be  fulfilltd  by  us?  If  fo,  in 
v.'fti:  tdiC-i"  .Inr.  By  the  law  here,  we  .ire  certainly  to 
U!i*dci.Il;.i)d  that  branch  of  the  moral  law  which  refptfts 
oiir  dn't/  la  out  ntiyhbour.     All  our  duty  to   intn  h  vir- 


tually comprehended  in  laving  them  as  oiirr<  Ives ;  as  no 
man  will  hurt  liimfelf,  fo  iiriiher  will  he  hurt  his  neigh- 
bour, if  he  loveth  him  as  himfelf :  Thus  lo'.e  is  the  com- 
plement or  fulfilling  of  the  law  relatir g  to  our  licighbour. 
The  church  of  Rome  would  infer  from  hence,  That  a 
perfon  may  keep  the  law  of  Cod  pcrfeftly,  and  without  the 
Icaft  deficiency.  But  trje,  fie  that  loveth  kcepeih  the 
law:  Howki<pcth?  Even  as  helovt'li:  If  he  loveth 
perfiifi!,',  he  keeptth  the  law  perfic^tly  ;  but  if  his  love  be 
imperfift.  (asi'.  the  Oeif  oa  ihis  lidf  luaveMJ  then  he  is  ful- 
filling  of  the  law  impcrfedl"  alio  :  Ptrfccl  tullillmg  of  the 
law  is  what  wc  (Jjouid  labour  after,  but  whilft  in  an  jm- 
perfect  (fare  wc  cannot  attain  unto  :  jtt  fuch  is  the  grace 
of  God  in  the  gofpcl,  as  to  account  fincerity  in  (lead  of 
perfection,  and  to  cfteem  unfeigned  love  to  onr  neighbour 
the  fulfilling  of  the  law,  oral!  ihedutie:  of  thefetoiid  table. 
Obferve,  2.  This  proportion  is  proved  \\\  an  induifticm  and 
enumeration  of  p.irticular  dutici  belonging  to  the  fecond 
table  ;  Thou Jl} alt  not  commit  adultery,  thott  fS.iill  not  kill, 
thou  (hull  notjiei.l,  tvA  b.' ur  folfe  \uilr\< ft ,  tirir  covet ;  v\  here 
all  injury  is  forbidden  to  be  done  toiur  ncigiibour,  in  his 
name,  in  hi.'  e(f;ite,  marriage-right,  £;c.  and  this  i& called 
the  fultilling  of  the  luw.  "  1-ut  how  can  that  be?  Is  the 
law  fulfilled  by  mere  negatives,  by  doing  no  hurt  to  our 
neighbours?  Is  not  doing  them  all  the  good  ve  can  re- 
cjnired  ;dro?"  Anf.  Yes,  no  doubt :  When  the  :.'pofHe  fayr, 
l.'jve  vjorketh  no  ill  to  his  neighbi,ur ,  it  is  implied,  that  love 
doth  all  podible  good  to  his  neighbour,  as  'Afll  as  worketh 
no  ill;  though  the  negatives  are  only  mentioned,  yet  the 
affirmatives  arc  alfo  included. 

1 1    IT   And  that,  knowing  the  time,  that  now  it 
IS  hijjh  time  to  awake  out  of  flecp:   for  now  «  our. 

falvation  nearer  than  when  we  believed. 

Here  begins  the lafl  part  of  ihech  ipter,  which  treats  of 
our  duty  tow  ardsourfc  Ives,  namely,  lobrieiy,  temperance, 
mortification  of  till,  and  all  the  works  of  daiknefs,  fuch  as 
rioting  and  drunkennefs, chambering  and  w.-intonnefs,  and 
the  Ike,  and  the  argument  or  motive  which  the  apoftle 
ufes  in  thisvtrfe  to  excite  and  quicken  the  converted  Ro»^ 
mans  to  the  jaff  mentioued  duties,  is  drawn  from  the  con. 
lideration  of  their  prefent  ffate  and  condition  ;  they  were 
believers,  the  gofpcl  light  vras  rifen  upon  them,  and  they 
were  nearer falvuti 'in  n'-rax,  than  -.uhen  they  firjl  btheved  .■ 
Now  isycurjalvalijn  nearer  than  wh;  n you  bedeved.  This, 
by  the  way,  is  a  meditation  full  of  comfort  to  a  gracious 
perlon  ;  every  breath  he  draws,  draws  him  a  degree  nearer 
to  perfect  happinefs ;  he  is  nearer  heaven,  nearer  his  reward 
than  when  in  the  infancy  of  his  faith  ;  therefore  let  him 
gird  up  the  loins  of  his  mind,  and  be  more  cheerful  and 
more  l.iborious  in  his  Lord'swork.  Lord  !  how  tra*)*'pnrt- 
ing  is  it  to  thy  f.iithful  ones  to  confider  how  ftn.ill  a  matter 
is  betwixt  them  snd  their  complete  ialvation!  No  fcnncr 
is  their  breath  gone,  but  the  iuU  dcflre  of  their  fouls  is 
come  ;  iheir  lahation  isnear,  very  near,  much  nearoAthan 
when  tiiey  .Hrft  believed.  But,oh!  what  tx  mcditailcnof 
terror  to  a  wicked  perlon !  his  damnation  is  rea'rrr,  and* 
every  h;.iir  nearer  and  nearer  ;  there  isbui  a  piiff^if  breath 
beiwi-.;r  him  ant)  hell  ;  ere  lot  g  hislaff  !;rcath  r.rd  his-latt 
liope  will  expire  together.     Lord  !  give  finnrrs  hearts  to 

confide. 


Chap.  xiv. 


ROMANS. 


633 


ccnSde,  iliat  .1  p;racelcfs  m*n  crc  long  will  be  a  hopclcfs 
nun  ;  die  (laic  be  was  born  in  was  fad,  the  Ibce  he  is  now 
in 4s  vvorfe,  but  the  ftate  he  will  fliortly  be  in,  without 
con  verlic;;.  will  runfpfiik.ibly  worftofall ;  his  damnation 
is  near,  it  fiuinbereth  not, 

12  The  ni'^ht  is  far  fpent,  the  day  is  at  hand  : 
let  us  ihcrctoiecafl  oft"  the  works  of  darkncfs,  and 
let  us  put  on  the  armor  of  light.  13  Let  us  walk 
honeflly  as  in  the  day  ;  not  in  rioting  and  drunk- 
ennefs,  not  in  cliambering  and  wantonnefs,  not  in 
llrife  and  envying. 

Ncte  here,  i.  The  apnftle  puts  the  Romans  in  mind  of 
their  former  ftate  before  con vei (ion,  when  the  night  o( 
heachenilli  ignor.ince  and  darkneli  was  upon  them,  when 
they  fpent  their  time  and  ltreng:hin  r'ntirg  nnd  (himkennefs, 
1:1 1  fci  hujt:ffs  andxunytt  nnrft.  WIkmv  mark,  The  odious 
character  wherewith  ftii  is  branded  ;  it  is  ,..it  /ci,  ij,ii%u  'rk 
cf  ciiuknefs  ;  In  ftyltd,  bccnnl'e  fin  originally  fprings  from 
d.irknrfs,  becanfe  it  naturally  deliglitsin  dorknefs,  becanfe 
it  ultimately  leads  to  eternal  darknefs.  Nott,  2.  How  he 
puts  theiij  in  mind  of  theirprefeiu  (late  and  ccnditionfioce 
tlie  day-lf.ir  o*"  'hf  (Tjfp.*!  .!■.!  dawn  \ipon  them  :  ilfn':gkt 
if  fir  /pent,  and  iht  day  is  at  hand ;  thnt  is,  the  nigir.  tif 
heathenilii  i)»norance,  blindnefs,  and  d.irk-ncis,  li  in  great 
meaiure  paft  andover,  and  the  d,iy  of  grace  and  falvationls 
come  unto  you  ;  the  gofpel  light  is  among  you, illuminating 
grace  and  faving  knov.  Ijdge  is  now  fc»und  with  you,  3, 
The  duties  injoined  anfwerable  to  the  privileges  eiijoyed, 
and  lint  i',  to  walk  as  the  children  of  day,  foberly,  righte- 
oufly,  and  godliiy,  abftaining  from  all  intemperance  and 
excels  in  every  kind,  and  being  clothed  with  all  Chriftian 
virtues  and  graces, v.'liich  arecalled  armour  of  light ;  armour, 
becaufe  they  defend  us  againft  the  attempts  of  Ini,  Satan, 
and  the  world,  and  nil  our  fpiriiual  enemies  whatfoever  ; 
and  armour  of  light, becaufe  fuch  chriftian  graces  are  bright 
and  (hininj  in  the  tycs  of  the  world.  LearnhenQC:  i.That 
the  enjoyment  of  gofpel  hghf  l.iys  aperfon  or  a  people  under 
f|)ecial  obligations  to  caft  off  the  works  of  d.irknefs.  2. 
That  fuch  as  enjoy  the  light  and  liberty  yf  the  gofpel, 
ought  to  walkasbecometh  the  gofpel  which  they  do  enjoy, 
that  is,  according  to  the  precepts  and  commands  of  the 
gofje!,  anfwerable  to  the  helps  and  fnp;ilies  of  grace  which 
the  gofpel  affords,  and  .infwerable  to  rhofe  high  and  glorious 
hopes  \\i))ch  the  gofpel  raifes  ihe  Chriltian  up  to  the  ex- 
peftation  of:   7  his  is  to  cajl  uffths   -uorks  of  darknefs,  &c. 

14  But  put  ye  on  the  Lord  JefusChrift,  and  make 
not  provifion  iox  the  flefh,  toju'jil  the  lulls  tliereof. 

Obfcrve\\tTe,Thc  apoftle  doth  not  lay  asthemoraiphilo- 
fopher'would  have  faid,  "  Inllead  of  rioting  anddrunken- 
iicfs,  cliambcring  and  \vantonneli;,put  oil  tenipcr.Tnce,pnt 
en  fobrieiy,  put  onchaltuy,  and  lolet  a  fingle  virtue  againft 
a  fnigle  vice  ;•'  but,  "  Put  on  the  L.ord  Jel'us  Chrift,  feek 
hy  faith  union  wiih  hrtn,  ;hat  fo  you  msy  derive  virtue 
froni  him,  to  enable  you  ur.to  holy  walking  be(ore  him. 
Set  the  doctrine  and  life  ofChnll  continually  before  yon; 
folio  ,v  eveiy  ir.fJ  ruction,  and  imitate  all  the  parts  ofhis  holy 
cr.iveria'.ion  ;   even  as  the  g^nnent  is  cowinenfurate  to  the 


hni.\Y,  Put  ye  on  thi   Lord  Jtfus    Cl.tijl;"   May   not    the 
cxpreflion  imply,  i.    Th.-.!  the  foul  of  man,  (ince  the  f.ill, 
is  in  a  naked  (late,  dtfti'ute  of  thofe    divine  graces  of  the 
Holy  Spirit,  which  v.cre  its  original  clothing  in  the  day  of 
undelikd  innocency  ?   2.  That  |efusChrifl  is  our  fp-iritujil 
clothing?   (1  )   In  his  nghteoui'nefs,  to  pardon  and  juftfy 
us:  He  is  onr  clothing,   to  cover    the  guilt  of  fin  cm  of 
God's  light,     (2.)   In   his  grace,  to  fiinftify  us,  by  which 
he  deanfes  us  from  onr  (ins,  pollution,  and  filihincfs,   (3.} 
That  Jefus  Chrilf,  in  order  10  our  fpiritijr.l  clothing,  niutt 
be  jiut  on  by  faith  :   An   unapplied    Chrift  juftiHes  none, 
laves  none.      It  was  not  fiifficient  under  the  law,  tlia»  the 
blood  o(  the  facrifice  was/liLd,butit  was  alfotobcfprit.k-kd, 
in  Older  to  the  expiation  of  guilt.      The  perfonal  applica- 
tion iif  Chrifl't  blood  by  faith  on  our  part,  is  as  abfolutely 
necifiuiry  to  falvat!on,.ns  the  fliedding  of  blood  on  his  pan, 
in    order  10  our  remiliion   and   falvation.      Put  yi  on  lie 
Ljrdjcfus  Chrifi:  )i  follows,  and  miik-s  n'iprovifion  fr,r  tie 
jiijh,  t 'J  fulfil  the  lults  tleretf.     N'Ae,  The  apollle  tloth  not 
lay,  Muke  tu  provifioti  for  the  flcfh,  to  fulfil  the  necellities, 
and  the  nectfl'.iry  delirts  thereof  :   ^wi  to  fulfil  the   luflsoT 
the  incrdinate  defires  thtreaf.     Then  only  isprovifion  for 
the  flsfh  (inful  aiid   unlawful,  when  it   is  fought  mere  to 
(atiify  its  apetite,  and  ta  gratify   inordinate  dtfirc-,  than 
to  ftrengthcn    and    (it  us   for  our  duty  to   Cod  and  man. 
In  this  latter  fenle,  to  make  provilion   for  the  flefii,   is  to 
furnii'h  our  enemy  with  arms  and  ammunition  to   fight   a- 
gainlt  ourfelves.      Intcrpretatively,    he    makes  provilion 
tor  hii  luits,  that  do:h  nor  provide  againft  them  ;   he  feeds 
his  lulls,  that  doth   not    ftarve    them  ;    he  nourillies   and 
(trengthens  his  lults,  that  doth  not  mortify  and  kill  them  : 
Exphciily  and  directly,  men  provide  for  their  lufts,  by  en- 
tertaining fuch  thoughts  in  their  minds,  as  do  kindle,  ex- 
cite, and  ftir  up  luft  ;   and  when  thofe  thoughts  are  grati- 
(ied  with  dtlires,  and  thofe  defires  accompanied  with  en- 
deavours ;   but  worft  and   faddtft  of  all  it   is,  when  n;cn'« 
dellres  to  gratify  their  lufts  are  turned  into  prayers  unto 
God  Almighty,  in  order  to  that  end.     Thus    the  apoftle, 
James  iv.  ^.    Te  ajk,  and  receive  not,  hecaufi  ye  efk  timifs, 
that  ye  may  coiifume  it   upon  your  lufls.      l^arn  hence,    I. 
That  a  f(,bcr  and  moderate  ufeofiht  creatures  which  God 
has  given  us,  not  barely  for  necffllty,  but  delight,  is  allow- 
able, and  a  commanded  duty.      2.  That  to   make  ufe  of 
the  comforts  of  life,  not  to  fatisfy  cnr  natures,  but  to  gra- 
t:fy  our  lufts  and  inordinate  dtfires,  is  a  pervertingof  God's 
intention,  in  beftowing  the  fupports  of  life  upon  us.  and  .1 
t'ery  heinous  fin.      Make    we   then  no  provilion  for  the 
flefii,  to  (ulfilthe  kills  thereof. 

C   II   A    P,      XIV. 

The  npofik,  in  this  chapter,  ireal^  nf  tilings  of  an  indif- 
ferent nature,  Viciiher  camrmnded  wr  forbidden  h  any 
divine  laro,  ^nd  [peaks  if  llie  ri:lil  uf  of  our  Chrif- 
lifin  lilierty.  The  C entiles  locking  vpxa  the  ]e\v&  m 
f.paflilioiis,  and  l';e  ]cws  cenfuring  (hi  Gzntiles  as 
profane,  St.  Paul  adinvxifn'%  the  believing  jews, 
;rt  to  condemn  tk".  he!ie~yngGcnii\ei  ;  and  exhorts 
iiic  lelievinj  Gzntilcs,  nit  O  rff  cvmn'ron  -wi.!. 


6i.j, 


ROMAN    S. 


Chap,  xiv. 


ifie  hclicving  Jews ;  and  thiis,  by  a  mutual  forbearance, 

to  llold  tlie  unity  of  the  Spirit  in  ike  bond  cf peace. 

HI  iM  that  is  weak  in  the  faith  receive  you,  bui 
nnt  to  doubtful  difputations. 

O'feive  here,  i.  The perfon  dcfcribcd,  whom  tbcaponie 
recommcmls  to  tlieir  charity  and  forhesrantc;  h'im  that  it 
•weak  in  the  failh.-  Not  him  ihat  iifick  unto  dcnth  through 
iundan)ental  error,biit  one  ih.it  iiJonnd  in  the  faith,  though 
\ve;ik  in  judgment :  men  of  lioneft  hearts, but  we. klieads. 
Chfcrvc,  1.  Here  is  an  iiijunitioi)  of  charity  and  Chriftian 
foibe;irance  towardf  thrfe  weak  ones  ;  Receive  tksm,  take 
thfrui  intoyour  houfes,  yea,  into  yonr  hearts ;  receive  them 
into  your  fociety,  into  your  coniiniuiion,  and  let  not  dif- 
Jerence  in  judgment  caufe  any  diftance  in  affection.  3. 
The  liinitatidn  of  this  injunftion  ;  Receive  him,  Imt  net 
io  dotibtfiil  (Itfputaiions  ;  tii.u  is,  "Do  not  quarrel  or  con- 
tend v/ith  him  about  his  opinions,  or  fill  his  head  full  of 
curious  and  intricate  qucftioii<;,  or  troublL-  him  with  doubt- 
ful difpute;."  Z-frtr;;  hence,  That  Chriftians  are  toreceive 
fuch  as  are  weak  in  the  faith,  into  their  hearts  by  love, 
without  trouMlng  their  heads  with  pcrplexin|;  difputes. 
Weak  Chrilliaus  cannot  wtj!  judge  of  arguments:  And 
prauicjl  piety,  and  Chriilian  lave,  ui!!  much  fooner  rectify 
the  judgment  of  the  weak,  than  fierce  argumentations. 

2  For  one  bclicvcth  that  he  may  eat  all  things: 
another,  who  is  weak,  e^tcih  herbs.  3  1  Lot  not 
him  that  eateth  dcfpile  him  that  eatcth  not;  and  let 
not  hiin  which  eateth  not,  judye  him  that  eateth  ; 
forGod'hath  received  him. 

Here  the  apoftle  declares  the  ground  of  difference  that 
was  between  them  :  njmcly,  the  diifc-reuce  of  meais.  One 
thought  all  meats  to  be  lawful  under  the  golpel  ;  anofhcr, 
rather  ihaueat  any  meats  forbidden  by  the  law,  will  eat 
only  herbs.  Where  obfr:ive.  How  the  church  of  God,  in 
all  ages,  has  been  th-angely  divided  about  little  and  indif- 
ferent things.  What  jjr«  and  Uiis  were  there  between  the 
Kdtern  and  Weftern  churches,  about  the  obfervation  of 
Eailer?  About  the  celebrating  the  Lord's  fupper  ivith 
leavened  or  unleavened  bread  ?  And  verily,  the  fatal  evils 
which  our  hot  contentions  have  occalioncd  amongft  our- 
felves,  only  about  indifferent  rites  and  ceremonies,  tears  of 
blood  are  not  fulEcient  to  bewail.  A'o.V,  next,  the  apoftle's 
exhor'-j'iou  to  the  two  contendingparties,  not  to  villify  or 
fct  ar  nought  one  another,  condemning  each  other  as  hu- 
mourous and  fcrupukus,  much  lefs  as  obltincite  and  wilful; 
bu:  efp^cialiy  not  upon  this  occafion  k/  Icparate  from,  or 
hrejkcor.miunion  with  each  other.  Let  r,t>t  hivithet  eateth 
all  kinds  of  meats,  d>jyifc  him,  that  through  weaknefs  duril 
not  e.nt  of  any.  As  if  the  apoftle  had  faid,  "  Whilftihcre 
i»  errorin  our  underflandings,  weaknefs  in  our  judgment?, 
risii-owncfs  in  our  faculties,  diifeicnces  will  arife  in  the 
church  of  God:  Uut  take  care,  that  w  h.ere  there  is  no 
coniiiliance,  that  )  et  there  may  be  peace  :  Defpile  not, 
judge  not  one  another.''  Ohferve,  hftly,  The  reafon  our 
apiiltl- oifers,  why  they  fliould  receiA'c  their  we.ik  brother; 
\iiiii.Vi\t  Q;d  hath  received  him.  God,  that  is  inoft  holy, 
a;Kl  h..tct)i  lii),  rcci^weth  fuch;  ihcicfure,  fo  .aiuli  yon^  if 


you  pleafe  God     Why  ftiould  you  r'-fife   to   hold  com- 
munion with  fuch  xs'hohold  communion  with  God? 

4  Who  art  thou  that  judycft  another  man's  fer- 
vant?  To  his  own  maflcr  he  flandeth  or  fallcth. 
Yea,  lie  fliall  be  hoidcnup;  forGodii  able  to  make 
Kim  fland. 

Another  rcafoQ  is  here  produced,  why  we  Oiould  net 
ra/hly  cenfure  or  judge  our  brother  d.fftring  in  judgment 
from  us  about  !efl"rr  things  ;  namely,  becaule  lie  )•.  God's 
ftrvant,  and  it  is  God's  fcntence,  and  not  our's,  which  he 
niufl  fall  or  (land  liy  :  and  if  thele  differences  (hsll  not 
hinder  God's  acceptance  of  him  to  falvaiion,  vvhy  (hould 
•hey  hinder  us  in  accepting  of  him  into  our  communion  i 
To  love,  is|tiurduty;  to  judge,  is  God's  prerogative :  Let 
it  be  more  in  charity,  and  lefs  in  cenfure.  L'arn,  That 
the  fcijpture  forbids  us  to  judge  one  another,  as  having 
no  grace,  for  the  doing  or  not  doing  of  thofe  thing', 
v\hich  are  coulilltnt  with  a  prtfent  ftate  of  grace. 

5  One  man  efleemeth  one  day  above  another  : 
anothercffccmeth  every  day  alike.  Let  every  man 
be  fully  perfuadod  in  his  own  mind.  6  He  that 
rcgardciii  the  day,  rcgardcth  it  unto  the  Lord  ;  and 
he  tliat  regavdeth  not  the  day,  to  the  Lord  he  doth 
not  regard  it.  He  that  eateth,  eateth  to  the  Lord, 
lorhcgivetli  God  thanks;  and  he  that  eatcth  not, 
to  tlie  Lord  he  eateth  not,  and  giveth  God  thanks. 

The  /econd  c.ife,  rs  to  iudi.frrent  fbine!«,  is  about  tlie 
obfervaiien  of  days.  Many  of  the  believTng  Jews  could 
nor  be  tnken  off  from  Iclemnizing  thofe  feafts  which  were 
of  God's  own  foimding  and  inltuuting  among  the  Jews. 
Another  looked  upon  them  truly  as  atjrogated  by  Chrifl. 
Now,  the  apoftle  adviCes,  that  nei'.lu-r  the  one  nor  the 
other,  neither  he  thatreg«rdeih,  mirh«ih.;t  rfjjardethnot 
thofe  days,  fhould  be  judged  or  h.inlly  cenfnrtd  for  fo 
doing,  becaufehe  aftj  therein  acceding  to  rlicdiredion  of 
his  confcience.  He  that,  according  '.o  h^s  light,  doth  either 
eat  or  not  eat  fuch  meat',  keep  or  no' keep  fuch  days,  in- 
tends or  dellgns  it  as  an  acl  of  obedience  to  God  ;  praying 
for,  ::nd  giving  thanks  unto.  Alm'ghty  God  for  his  ac- 
ceptance. So  then,  if  they  both  aim  at  the  i:.-JAe.  end,  they 
ouaht  not  to  condemn  one  anorher  for  each  other's  ad. 
Learn  hence, That  perfons,  dilagreeing  w  ith  u-,  and  differ- 
ing from  Ui  in  leffer  things,  from  a  real  principle  of  con- 
Icience,  lirmly  perfuaded,  that  what  they  do,  or  refufe  ro 
do,  is  for  the  glory  of  God,  and  on:  of  a  (incere  delirc  ro 
plsafe  him,  ought  not  to  be  judged  by  u--,  but  left  to  the 
righteoui  judgment  of  the  heart-fearching  God. 

7  For  none  of  us  liveth  tohimfelf,  and  nomar> 
dicth  to  himfcif.  8  For  whether  we  live,  we  Jive 
unto  the  Lord;  and  whether  we  die,  we  die  unto 
the  Lord  :  whether  we  live  therefore  or  die,  we  arc 
the  Lord's. 

liei  e  our  apoftle  proves  what  he  hjd  hrfore  aflcrted,  that 
Chrillian<,  in  their  particular  aftio.TS,  have  a  fpecial  regard 
to  •.he  Lord  und  his  hj:iour,   bixaufc  tlisy  devcte  tht-in- 

felvcs. 


Chap.  xtv. 


ROMANS. 


6ij 


fclves,Iivinp  and  dying,  to  tlie  ftrvieeof  him  nndhis  glory  : 
h''jne  ofur,  Chriftians,  livts  unto  hhnftlf,  butwefpend  our 
livds  ill  his  fervice  ;  neither  do  \ue  die  unit  ourfehct,  nor 
when  we  plc-r.re,  but  when  he.ippoints:  Tlierefore,  Iwirg 
or  dying,  v.-e  are  his.  From  the  words  abfolutely  con- 
IJdtTcd,  we  may  Irarn,  That  thebeft  evidence  we  can  have 
that  weareChrift't  lerrants,  is  this,  when  we  make  our  aim 
and  fcope,  ourdefign  and  care,  to  live  and  die  untoChrift 
our  Lord,  and  not  unco  ourfelves.  Q^<</i-  "  But  when 
may  we  be  laid  to  live  unto  the  Lord,  and  die  unto  the 
Lord  ?"  Jn/'  When  we  do  not  frame  our  lives  after  our 
own  wills,  bu:  accordinji  to  the  word  and  will  of  God, 
making  tUai  the  rule  and  ground  of  all  our  actions  ;  w  hen 
the  great  end  why  v.e  d  five  life,  is  to  do  fervice  for  Chrift 
on  cartli,  and  to  be  fitted  by  him  for  the  fruition  of  him 
in  heaven.  Finally,  then,  we  live  ami  <lie  unto  the  Lord, 
■when  we  are  willing  to  be  at  the  difpofal  of  God,  both  for 
life  and  d;at!i;  and  this  a"^  to  time,  manner,  and  means  ; 
yea,  all  circumftanccs  whatfoever,  both  of  life  and  death. 
When  a  man  is  wilting  tolay  down  his  life  for  the  Lord, 
or  at  the  c.tU  of  the  Lord,  it  is  a  certain  evidence,  that  he 
liveth  and  dieth  t*  the  Lord, 

9  For  to  this  end  Chrift  both  died  and  rofe.  and 
revived,  that  he  might  be  Lord  both  of  the  dead  and 
living.  loBut  why  doll  thou  judge  thy  brother  ? 
or  why  doft  thou  fet  at  nought  thy  brother  ?  for  we 
Ihallallftand  before  the  judgment-reat  of  Chrift. 
J  1  For  it  is  written,  As  I  live,  faith  the  Lord,  every 
knecfhallbowtome,  and  every  tongue  lliall  confefs 
ito  God.  12  So  then  every  one  of  us  fhall  give 
account  of  himfelf  to  God. 

Three  things  are  here  obfcrvable  :  i.  that  Jefus  Chrift, 
hy  virtue  of  his  meritorious  pafTion,  and  glorious  rcfurrec- 
tion,  was  conflituted  Lord  of  al!  thingr,  and  has  power  to 
judge  all  perfons.  7$  th'it  end  Chrift  died,  rofe  again,  and 
revived,  that  he  might  te  Lord  ho:  h  of  the  dead  and  living  ; 
That  i5,be  thejud^e  and  rewarder  of  all  mankind.  2  That 
to  this  fuprenie  and  abfolute  Lord  every  one  of  us  muft 
give  an  account  of  our  aftions,  and  from  him/eceive  cjr 
filial  doom  :  U'e  fall  all  f  and  before  the  judgment-feat  of 
Chrift.  ■},.  The  argument  which  tlie  apufHc  draw*  from 
hince  to  difTu.-ide  us  from  cenluring  and  judginjr  one  an- 
mher  ;  and  that  is  drawn  from  the  confiileration  of  the  laft 
and  final  judgment,  which  we  are  all  hailenirg  apacs  unto. 
IVhy  dof  thou  judge  thy  brother  ?  IV  e  full  all  ft  and  before 
the  judgment-feat  (.f  Chrift.  As  if  the  apnflle  had  f.iid, 
"Let  there  be  a  mutual  forbearance  among  Cliriftians :  Do 
not  rafldy  ji;dge,  and  uucharirably  cenfwre  one  another, 
bccaufe  in  fyme  little  things  you  differ  from  each  other. 
What  thouglvyour  broth'r  cannot  in  confcience  comply 
with  your  opinion  and  practice  ?  muflyou  pre'ently  accufe 
liiin  of  ftomach,  and  condemn  hirn  forllubbornnefs,  calling 
his  non-com])liance  obltinacy  and  liumour,  pride  and 
rnigiibrity,  -Ahich  \^^  c-AWiconr^isr.cetT.vardsCod?  Remem- 
ijer  t!ie  jiid^e  flmdeth  at  -.he  door,  and  you  muft  fuddenly 
Hand  bii'ore  the  judguiciit-feat  of  Chrif:  ;  '.vherr  every  one 
cf  us  TJUift  give  an  acc-.tint  nfhimfclf  f)  Cod.^'  Where  notr, 
'.rbe  u;iivefr.iiity  of  the  fubjcfts  rendering  this   ?ccouni ; 


every  one  of  us  :  Tl-.e  fubj(Mfi-matter  of  whiclj  the  acconnt 
muft  be  rendered  ;  and  that  is,  f/'c;(r/d'/:'ir/ .•  As  alfo  the 
delignation  and  del'cription  of  the  perfcn  imto  whom  this 
account  muft  be  rendered;  and  that  is,  to  the  all-feeing 
and  heart-fearching  God  ;  to  God  the  Creator,  but  efpc- 
cially  to  Chrift  the  Lord,  the  Redeemer,  who  is  fuch  a 
judge  as  the  power  of  the  mighticft  cannot  daunt ;  fuch  a 
judge  as  the  riches  of  the  wealthieft  cannot  bribe  ;  fuch  :i 
judge  as  the  fubtlety  of  the  wilcft  cannot  delude  ;  fuch  a 
judge  as  there  is  no  appealing  from,  no  repealing  of  his 
I'entcuce  :   Therefore,  judge  nothing  before  the  time.  Sec. 

13  H  Let  us  not  therefore  judge  one  another  any 
more  :  but  judge  this  rather,  that  no  man  put  a 
flumbling-biock,  or  an  occafion  to  fall,  iu  fti,: 
brother's  way.  14  I  know,  and  am  pcrfuaded  by 
the  Lord  Jefus,  thitiharis  nothing  unclean  of  itl'.-lf : 
but  to  him  that  efleameth  any  thmg  to  be  unt  lean, 
to  h'lTV  It  ii  unclean,  15  But  if  thy  brother  be 
grieved  v/ith  thy  meat,  now  walkefl  thou  not 
charitably.  Deftroy  not  him  with  thy  meat,  for 
whom  Chrift  died.  16  Let  not  then  your  good  be 
evil  fpoken  of. 

Obfrve  here,  r.  How  the  apoftle  advifes  perfons  to  be 
very  cautious  in  the  ufeof  their  Chriftian  liberty  ;  Put  not 
a  Jlumhling-block,  or  an  occaftcnnff tilling,  into  your  brcther's 
way.  Learn  hence,  That  to  ufe  cur  Chriftiju  liberty 
when  it  may  be  an  occafion  of  fin,  by  Living  a  fhnnbling- 
hlock  before  others,  although  we  do  not  ufe  it  with  an  in- 
tent or  pnrpofe  to  make  them  ftamble,  is  very  finful.  •2. 
Theapoftle's  final  determination  concerning  thole  meals, 
which  fome  cf  the  Jews  fcrupled  as  unclean  ;  [ampcrfeiaded 
by  the  Urd  Jefus,  that  there  is  nothirg  uncitan  cf  itflf. 
The  difference  and  diftinftiou  of  meats,  as  clean  and  un- 
clean, was  taken  away  by  our  Lord  Jefus  Ch;  ill.  3.  1  hat 
although  the  apoftic  pronounces  that  tliere  is  no  meat  un- 
clean in  itfelf,  yet  notwithftanding  this,  to  him  that 
cfteemeth  any  thing  unclean,  to  him,  as  to  the  ufe  of  ir,  it 
is.  unclean.  4.  Witii  what  tendernel's  the  apoftle  direCls 
all  Chriilians  to  carry  thenifelves  towards  their  weaker 
brethren,  even  to  the  abridging  themlelvesof  their  lawfjl 
liberty  in  the  ufe  of  difllrent  things,  rather  than  give  the 
weak  occafion  of  offence.  Ifthy  brother  be  grieved  uilh  thy 
meat,  (though  no  meat  be  unclean  of  itielfj  yet  in  eating 
thoudoftamits,  for  three  reafons :  ft.)  15ecaule  it  isagainffc 
the  laws  of  charity  fo  to  ad  in  things  indiifcrent  :  /fthy 
brother  be  grieurd,  no'JJ  vjclhejt  thou  uncharitably.  (2.) 
Becaule  it  is  the  way  to  occafion  him  to  fin,  and  conie- 
quently  to  do  what  in  us  lies  to  bring  deftruiftion  upon  hia 
for  whom  Chrift  died  :  Deftroy  not  him  vjith  thy  meat,  for 
•whom  Chrift  died.  (3.)  Becaufe  eating  thus  with  offence 
to  the  w6;ik,caufeihChriftian  liberty,  purchalcdbyChrill, 
to  be  evil  Jpc  k'n  of  before  the  world  :  Lei  net  then  y-Mr 
poodbe  evil  Ipokinijf.  The  fiim  of  the  u  hole  is  this,  to 
ilieu/  how  uncharitable,  unfafe,  and  unchriftian  a  thing  it 
is  to  make  fuch  an  undue  ufe  of  our  Chriftian  hhcrty,  ss 
m.iy  occafion  our  weak  brother  to  fall  or  ftuinble. 

17   For   the  kLngduni  of  God  is  not  meat  and 

■driBjc, 


Ci6 


R    O     M     A    N    S. 


Chap.  xiy. 


i-J.In'c,  but  ri^htcoufiiefs;  and  peace,  and  joy  in  the 

Holy  Glioll  . 

That  is,  "  The  fpiriiipl  kingdom  of  Cod  nud  Chrift  in 
ifi'.-  world,  confi;teci»  not  in  tii'fe  litile  things  of  meat  and 
dnnk,  but  in  rightcou/nr/s  toward  Cod  and  our  neighbour; 
iiipeaa,  that  is,i!)  peaccablenefs  ofdifpofirion,  in  Chrifilaa 
love  concord  and  unity  ;  zmlin  jny  in  the  Holy  Glnjl,  ihatis 
i;i  the  joyful  fenfe  of  the  love  of  God,   flied  abroad  in  li'.e 
heart  by  tiis  Holy  Gholh   In  ihefe  things  Chrillidnity  con- 
lifts-"     Learn  hence,  1  hat  theclFenceof  Chrift'anity  and 
i!ie  life  of  religion,    is  far  from  conJifting  in  little  and  in- 
difftrent  thinj;s  ;  and  therefore,  for  perlonstolay  a  mighty 
{trefs  upon  them,  one  way  or  the  other,  is  neither  wife 
norfafc-.   -i.    That  righteoufnefs  and  holinefs,  charity  and 
peaceablenefs,  love  and  joy,  and  futh- like  fruits  of  the  Holy 
Spirit  ;Jthefe  are  the  great  things  wherein  Chriilianity  or 
the  kingdom  of  Chrift  conlifts,  and  in  which  the  life   and 
foul  of  religion  is  foimd  :     The  kingdwi  of  G'id  is  not  m^^ll 
Jndilrink,  but  righltoiifnefs,  and  peace,  i^c. 

18  For  he  that  in  thcfe  things  ferveth  Chrift,  h 
acceptable  to  God,  and  approved  of  men. 

He  th.it  in  ihefe  thing.',  that  is,  in  righteoufnefs,  and 
•  peace,  and  joy  in  the  Holy  G\\o{\,  favetk  Chriji,  is  ac- 
ceptable to  God :  That  is,  this  (liews  and  evidences  that  he 
is  a  perfon  accepted  of  God  and  approved  oi  men  of  wife 
charitable,  and  good  men;  yea,  the  r.atural  cunfciencesof 
men  in  general  will  applatid  and  approve  what  is  done  by 
him,,  nocsvithftanding  the  fore-mentioned  difference  in 
lefl'er  things  concerning  meats  and  days.  Z.f^;«  hence, That 
the  love  and  practice  of  religious  duties,  fuch  as  righteouf- 
nefs and  peace,  is  a  clear  and  ftrong  argument  of  a  per- 
fon's  acceptance  with  God.  Learn,  2.  That  fuch  as  are 
for  thofe  things  accepted  by  God,  ought  by  no  means, 
for  differing  from  us  in  lelFer  things,  to  be  dif  owned  of  us 
and  caft  cue  of  communion  by  us. 

19.  Lctus  therefore  fallow  after  the  things  which 
make  for  peace,  and  things  wherewith  one  may 
edify  another. 

This  verfe  is  an  inference  drawn  from  the  foregoing 
difrourfe,  "  feeing  the  kingdom  of  God,  or  our  common 
Chriflianity,  doth  not  confift  either  in  the  doing  or  declining 
of  thcfe  little  indifferent  things,  let  us  by  no  niean.t  hazard 
the  peace  of  the  church,  or  break  communion  with  fuch  as 
in  their  fentiments  differ  from  ui ;  much  lefs  let  us  defpifc 
and  let  at  nongh:  each  other,  upon  the  account  of  thefe 
finall,  yet  unhappy  differences :  But  let  us  earneftly  purfue 
the  things  that  make  for  the  common  peace  of  all  Chrif- 
tians,  and  the  things  by  which  we  may  further  each  other's 
edification  and  falvjtion.  Learn  hence,  That  in  cafe  of 
any  emergent  differences  amongft  Chriftians,  it  ought  to  be 
the  joint  care  and  endeavour  of  alland  everyone  topnrliie 
the  things  which  make  for  peace,  and  that  this  peace  be 
fuch  as  will  confiit  with,  and  greatly  hel[)  forward  the 
g''od  of  the  church  :  Ltt  us  f,lloio  afier  the  things  ivhich 
vijkc  f'jrpirttce,  and  things  vihci  euithone  mny  tdify  another. 

20  For  meat  deflroy  not  the  work  of  God.     Al] 


things  indeed  are  pure ;  but  it  is  evil  for  that  man 
who  eateh  with  offence. 

That  is,  "  For  meat  deflroy  not  thou  the  work  of  Cod. 
Do  not  thou,  for  fo  inconliderable  a  matter  as  eating  is, 
endanger  the  Chriftianity  of  thy  brother,  or  hazard  the 
peace  of  the  church,  and  caufe  any  through  fcandal  to  fall 
off  from  their  Chriftian  profeffion.  If  any  of  you  fay,  that 
all  meats  are  clean,  and  therefore  lawful ;  in  anfwer,  they 
are  certainly  fo  in  themfelves,  but  yet  it  is  your  fin,  if  you 
ufe  them  to  the  fcandal  and  offence  of  others,  that  are  not 
fati^fied  with  ihelawfulnefs  of  them."  It  is  moft  certainly 
the  duty  of  Chrillians  to  deny  themfelves  the  ufe  of  their 
Chriftian  liberty  in  fome  things,  when  by  making  ufe  of  it, 
they  may  endanger  many  of  their  brethren,  by  caufing 
them  to  fall  from  their  own  ftedfaftnefs. 

2  I  It  is  good  neither  to  eat  flefii,  nor  to  drink 
wine,  nor  any  thing  whereby  thy  brother  ftumbleth, 
or  is  offended,  oris  made  weak. 

It  is  not  ^ood ;  that  is,  it  is  not  charitable  to  make  ufe  of 
any  p;irtot  our  Chriflian  liberty,  when  by  fo  doing  any 
weak  Chriftian  is  offended,  difcouraged,  and  driven  from 
liisprcfeffion,  and  brought  to  any  kind  of  fin.  And  if  it 
be  a  Chriftian's  obliged  duty  to  forbear  the  ufe  of  indif- 
ferent things,  when  it  is  a  fcandal  to  the  weak  ;  how 
much  more  is  it  a  duty  to  avoid  obtruding  and  imporino- 
fuch  things,  to  the  fcandal,   offence,  and  hurt  of  others.' 

2  2  Hath  thou  faith  ?  have  it  to  thyfclf  before  God- 
Happy  li  he  that  condcinncth  not  himfclf  in  that 
thing  which  he  alloweth. 

Here  the  apoftle  anfwersan  objedion,  Some  might  be 
ready  to  fay,  "  That  they  had  faith,  that  is,  a  firm  aiidfull 
perfuafion,  that  it  is  lawful  for  them  to  eat  thofe  meats, 
which  others  judged  tobe  finful ;  and  therefore  it  is  nccef- 
fary  that  they  profefs  it,  and  own  it,  and  afferc  their  liberty.'' 
The  apoftle  anfwers,  "  Haft  thou  more  knowledge  than 
he,  to  believe  thofe  things  to  be  lawful,  which  he  appre- 
hends to  be  (iirful?  Keep  thv  knowledge  and  belief  10 
thyfelf,  tojuftify  thyaclions  before  God,  but  ufe  it  not  to 
the  hurt  and  prejudice  of  others  ;  for  he  is  a  happy  man, 
that  when  he  knows  a  thing  to  be  lawful,  doth  fo  ufe  his 
liberty  about  it,  as  not  to  offend  others,  or  condemn  him- 
felf ;  for  that  is  a  fad  kind  of  knowledge  which  is  ufed  to 
deftroy  others,  and  condemn  ourfelves.  Such  Chriftians 
as  have  different  fentiments  from  their  brethren,  as  'o  the 
matter  of  indifferent  things  efpecially,  ought  to  keep  their 
judgement  and  opinion  to  themfelves,  and  not  to  ha'/.ard 
the  peace  of  the  church  by  an  imprudent  publication  : 
Ha//  thou  fail  b  ?  Have  it  to  thyfelf. 

23  And  he  that  doubteh,  is  damt^pd  if  he  eat, 
becaule  he  tateth  not  of  faith  :  for  whatfoever  n  not 
of  faith  IS  fin. 

That  is,  "  He  that  doiibteth  whether  he  flion'd  eat  or 
no,  and  yet  eats,  is  condemned  of  himfelf,  becaufe  he  doth 
a  thing  when  he  is  not  fati.ified  of  its  UwAilnefs  ;  for  v^bat- 
foeveris  not  done  of  faith,  thit  is,  with  a  perfuafion  that 
it  is  lawfol,   is  to  him   that  docs  it  undoubiedly    finful. 

\Vha:ever 


Chap    >:v. 


R  -  O     M     A 


N 


6. 


Wnatevcra  ir.nn  Joes,  believing  it  to  be  a  iin,  is  certainly 
a  fill  in  hiiii.  Here  c/yc-zt'.-,  'i  hat  an  erring  conrcirnce 
binds  us  to  tin  nothing  agaiiril  it.  A  krupulous  confcience 
is  a  troubkTcnic  ene,  but  it  is  better  t!un  a  prelimiptuons 
confcience.  As  we  nuift  not  nnuiifli  otir  fcniplcs  and 
tlonbtings,  fo  nfither  nuiil  we  aift  sgaiiiftour  fcruplesand 
doubts.  In  fliort,  no  man  '£  to  ^cl  contrary  to  his  own  con- 
fcier.ce  ;  but  then  it  is  as  nnuh  his  duty  to  inform  his 
confcience,  as  to  follow  his  confcience.  To  act  ag.iinft 
confcience,  is  a  very  great  fin  ;  but  a  m.-in  may  a^'t  .iccord- 
ing  to  his  confcience,  and  yet  be  a  very  great  Tinner.  St, 
Paul,  when  he  was  a  blood\-  perfecutor,  tells  us  he  acled 
according  to  his  confcience  :  Aclsxxvi.  9.  I  verily  thought 
vj'ith  myfcif,  that  1  tught  to  do  mcny  things  agtiivjl  the  name 
(fjcfus  t.f  Nazareth.  Prav  we  then  for  a  confcience  rijihtly 
infot  med  by  the  word  of  God  ;  snd  that  we  may  fo  follow 
the  d-clates  and  directions  ofit  v.  hilft  ue  live,  that  it  m.Ty 
nfitiicr  repi'ove  ncr  reproach  lis  when  s\ e  come  to  die. 

C  M  A  P.     XV. 

Our  apcjlle  in  the  firmer  part  of  this  chapter  proceeds 
upon  ihefome  argument,  and profecvtes  the  fame  defign, 
oi  in  the  foregoing  chapter,  exhorting  the  frcnger 
Chrijliamto  Itsr  vjith  tlie  infymiies  of  their  weaker 
brethren;  md  this  from  the  example  of  Jcfus  Chrijl  ; 
And  accordingly  hebefpeah  iher,i  thus: 

WE  then  that  are  ftron;j,  ought  to  bear  the 
infirmities  of  the  weak,  and  not  toplcal'e 
ourl'elves.  2  ^  Let  every  one  of  us  plenfe  his 
neiohbonvf  or  his  good  to  edification.  3  F'or  even 
Chrift  ple.ifcd  not  himfclf ;  but.  as  it  is  written,  The 
reproaches  of  them  that  reproached  thee'fell  on  me. 

Ohrf'i'e  here,  i.  A  great  dtiirine  sfl'crted.aml  a  fpecial 
duty  declared,  namely,  that  the  ftroij:,  that  is,  fiich  as  do 
thoroughly  undeiftand their  ChrilViarihberty,  fhouk!  bc.Tr 
viih  the  infirmities,  the  ignorance,  frow  ardnefs,  and  f-rn- 
inilcuffifcfs  of  the  we:.k,  ai.d  alfo  forcear  the  doingof  that 
vhich  may  fcandalize  and  hurt  the  fouls  of  men  w  h.o  have 
ret  the  fame  meafures  of  know  ledge  wiih  ourfelvcs  :  The 
f!rong  ci:ght  t'.i'iiir  the  rf, ninths  (j  the 'Jituk.  2.  1  he  uni- 
vcrfality  of  tlie  duty  :  I'/e,  that  is,  not  only  all  priv  te 
Cliriftians,  but  all  rhurch-governors  ;  He  puts  hiinfelf  into 
the  number,  that  he  may  propofe  hinilclf  as  an  ex.'^inpleof 
the  following  duty  ;  ^f'e.ihat  are  thcolfictr.«,  ihepiftorsand 
governors  of  the  church,  1  kc  parents  \vho  bear  with  chil- 
dren in  their  waywardnefs,  fo  niun  \\e  brar,  though  not 
with  herifies  in  dtiftrir.es,  or  ceremonies  in  praclice,  yet 
with  fuch  errors  rnd  n)ift.<kcs,in  both,  as  proceed  from  ig- 
rorr.nie,  or  «ci|^iiion  infirmities.  ^.  A  farther  duty  urged 
and  enforced,  namely,  not  to  pleafe  ourfelves,  but  others; 
I.tt  tvery  one  cftis  not  pi  afe  cur/'tlvet,  but  cur  neighbour.'  ; 
titat  is,  not  picafc  ourfelvss  by  ir.lifling  upon  ihe  iifcofi'ur 
lawlii!  I'.bcriy,  but  rather,  for  the  f:.ke  <;t' others,  dep.-rt  a 
huie  from  our  cwn  rights.  Yet,  4.  1  J  e  liniitaiionand  re- 
ftriclicn  of  ihif  dnfy.y;,/-  lis  gcod  to  e.ljfrali'.n.-  Itisrft 
f  :;;j  !y  avd  ahfoliitely  faid,  "Let  every  cue  pleafe  iiis 
:  .  :^:-l    ■.•r.'   The  heretic,  tliediui  k.ud^i.rd  c-.rerr,  v,  cuid 


like  that  well,  to  have  every  one  fpeak  anJ.uT  as  they  do, 
Rut  the  rule  is,  to  pleafecvery  mm  for  his  g.'jd  to  ed'ificii. 
ti'jn;  thus  far  we  nuy  pleafe  them,  but  no  firther.  Edifi- 
cation is  the  rule,  fcope,  and  boundary  of  all  our  compla- 
cency in,  and  compliance  with  others.  5.  How  the  apollle 
urges  and  enforces  this  duty,  from  theexample  of  Jefos 
Chrift  :  He  pUafed  not  hiwfcif,  therefore  Ak li  as  profeis 
faith  in  him,  mufl  ftudy  to  be  as  he  was:  Nothing  was 
rnore  remote  from  Chrilt  when  here  on  earth,  than  filf- 
feeking  and  felf-plealing  ;  he  did  not  confult  his  own  c.f: 
or  fatisfacflion,  but  rather  refpecl:ed  others  benefit  thinliii 
own ;  yea,  he  was  fo  far  from  pleafing  of  himfejf,  that  he 
did  willinglyexpofehimfclf  to  all  the  reproaches  and  con- 
tumelies of  men,  in  obedience  to  his  P'athcr's  will  j  and 
was  fo  tender  of  God  the  Father's  honour,  that  all  the 
reproaches  which  fell  upon  the  one,  afflifted  the  other  : 
The  reproaches  of  them  that  reproached  th:c  fell  6ti  me. 
Now  from  the  whole  we  ncte,  '1  hat  Chriflini-so-jght  :o  be- 
very  tender  towards  one  anotherin  the  ufcof  their  lawful 
liberty  ;  they  nmll  not  do  whatever  thev  pl?,,fe  in  (kings  of 
an  inciiffercnt  nature,  vithou'  fi'.ewing  anvregard  toothers; 
much  lefs  niciild  they  picafc  thcmfejves  in  a  proud  rcflecT^' 
ing  upon  their  own  knowledge,  and  in  contcnsn  ing  thofe 
that  have  not  fo  great  a  latitude  and  liberty  as  thenifelvci: 
ll'etkat  areftrorg,  ought  to  bear  the  irf.rmitles,  S'.c. 

4  For  whatfocvcrthinos  were  written  afore-time, 
were  written  for  our  learning,  that  we  through  pa- 
tience and  comfort  of  the  fcriptures  mighthavchope. 

Theapoflle  here  informs  us  what  is  t;ie  general  ufe  of 
the  holy  fcriptL;res,  and  what  is  the  particular  reafon  for 
which  they  svere  written  :  namely,  r.  For  inllruclion,  ^Af.y 
viere  -vtitlen  for  our  kurnirg  ;  all  the  precepts^  prcmifes, 
threainings,  rewards,  and  piiiiilliments,  rccoixled  in  tlip 
fcriptures,  are  for  our  information,  convidlion,, and  direc- 
tion. 2.  They  were  written  for  our  comfort  and  conftj^ 
lation  alfo,  that  vje  through  pdtitrce  and  comfiri  of  them 
might  hare  hope;  that  is,  that  we  through  patience  in  bear- 
ing the  hke  ccnlures  and  rfproac!;cs,  which  we  find  the 
lcripture-fain'..s  have  borne  before  uj,  might  have  Lope  of 
being  rewarded  as  they  were  for  it  ;  Irarr:  hence,  i'hac 
the  great  end  for  which  the  holy  fcriptures  were  writrcn, 
was  the  informing  of  our  judgments,  and  the  directing  yf 
our  practice,  that  by  the  examples  which  we  fu-.d  thereof 
the  patience  (if  holy  men  under  fulf. rings,  and  of  GoJ's 
relievingand  comforting  them  in  their  diltrelTcs,  we  nvght 
liave  hope,  yea,  comfort  and  .-ffurance,  that  Goil  will  alfo 
comfort  and  relieve  us, under  the  like  ptiffiires  and  burdens. 

5  Now  the  God  of  patience  and  ronfolation  gratit 
jcu  to  be  !ikc  minded  one  towards  atiother,  accord- 
ing to  Chrifl  Jefus  :  6  'Iliac  ye  may  with  one  mind 
f;.^(onemoiilh  glority  God,  even  liie  Father  oi  our 
Loid  Jt  lu;  ChrifL 

Chferv'hers,  i .  How  she  apt  file  concludes  his  frregnitg 
exhort.iiion,  withvoiixe  f!i)-pli  cations,  and  fervent  ]m  ay«  r 
the  minifters  el  Cod    n>uf{  follnw  the   \<or<l  thKy*  de ln'cr 

■  with  pra\cr:  thf  v  nusfinot  rnly  wrcfl'e  \\  iih  thr  ir  jeopic 
but  they  mull  wrefile  with  God  for,  and  in  bthal''  oft'  eir 

^  ]>eor  le,  if  they  ever  hope  tocvticonie.  2.  I  he  f  i-«yeran.| 
4   i  liipjjjicait  n 


6iS 


ROMANS. 


ChAP.     XV, 


lapplicationiiltlf,  <ind  that  is,  for  concord  and  unity  among 
Clii'iftuiis ;  T'fJt  th.'y  miy  with  ttic  m'-nd  and  ont  ntiulh, 
fj'itfy  C.d;  that  in  thea  Chii;\ia:<  jfT^nvjle*  ilic)-  may  all 
\vo;  lli'p  (loj  aficr  ihc  fame  manner  •,  and  lut  one  ihii  way, 
and.anmlicr  t'nat.      Uniiy   among   C'.nrtians  in   coiniio« 
co.iverfaiioa,  but  ePpjclaTIv  in  cluircli-coinmunion,  is  a  ve- 
ry dclirabl'e  mercy,  and  m  jch  co  bt-  prayed  for,  by  the  ini- 
iiiftcrs  of  (Jod.     3.   How  the  apoftie  addrtlTes  Iiinifelf  in 
prayer  to  God  For  tliis mercy  under  a  double  title.     As  a 
G>A  of  patience.   The  Cnd  of  pa!i:nce  grant  yiu  to  be  llke- 
*itnded ;  intimating,  (1.)    What  great  nerd   there   is  of 
p:it.eTice,  in  order  to  maintain  love  and  iniity  anjong  Chrif- 
tians;  .^nd,  (i)  That  God  niuft  be  applied  to  in  prayer, 
who  is  tiie  author  of  it,  to  produce  and  work  this  grace  of 
patience,  in  order  unto  peace  and  unity  among  ChriHian.-; 
7'/>r  God  vj  fatiencee  grur.t  you  to  be- likcmiuded.   The  un^ty 
cf  the  fjinis greatly  depends  upon  the  exercife  of  patietice 
fine  towards  anotlier:  and  that  they  might  attain  it,he  begs 
the  Cod  of  patience  to  give  ii.  (3.)  Our  npcflie  joins  with 
this  anothtriitte,  n.imely..  the  Gidof  coafJation  ;  wbercin 
hf  points  ihem  to  that  aS.undant  con. fort,    wliich    would 
refiiltio  theMifclves  from  fuch   a  bkiTed  ur.ity,   continued 
and  inaiiituincd  by    the  mutual  cxercifes  of  patience  and 
forbearance  01. c  towards  another ;  T!:eGcd  r.f  pat'nttce  ar.d 
ronpAatkn  grai:t y'Ai  to  be  like-minded  one  to-jiuvds  aroO.er. 
Gbliive,  4.    The  great  pattern  andexamplc  which  he  Ijvs 
before  thtm   to  excite    and   quicken    them   to  this  duty, 
namely,  tlve  example  cfChrift  hinifelf  :  acLcrdingtoChriJ} 
Jffus,    that  ;•,  accord  ng  to  the  example  of  Chrill  Jefus  : 
Ai  if  t!ie  :.poltli  had  faiii,  "  Let  us  conlidtr  ho.v  the  Lord 
Jeius  bears  with  us,  how  many    thonland  infirmities    and 
iailings  dorh  he  find  in  tlie  belt  of  us,  yet  he  is  pleafed  to 
maintain  tomininiion  with  us ;   nr.d  ihill  not  ve  afterhis 
example  do  the  like,  that  thereby  God  may  be  eminently 
glorifiid  by  Us    ?"   5.   How  God   is  called    the  Father  (^f 
our  Lord  Jcfus  Chrift,  ver.  6.   (i.)   As  he  begat  him  by 
an  crernai  3!;d  inelKable  generation.   (2  )   As  he  was  man, 
lb  he  created  him,  St.,  Luke  i.   35.   (3  )   As  Mediator,  To 
he    appointed  him    ro,  and    qu:;l.fied  him  for   that  office. 
And  eternJily  magnified  be  omnipotent  love,  that  the  com- 
foit  of  this  tompellation  redounds  to  us  !   for,  as  he  is  the 
Father  of  rur  Lord  Jefus  Chriil,  lo  he  is  in  htm  our  Fa- 
ther :dUi.  our  merciliii,  our  gt^ieieus  and  loving  Father  : 
IVlay  we  ever  demean    ourfelvSS  .Towards  him   as  dutiful 
and  obedient  children  .' 

2  ^  Wherefore  receive  yc  one  another,  as  Cliiifl 
slip  received  us,  to  the  glory  of  God. 

Here  oitr  .npofUe  conp?udes  the  argument  which  lie  had 
J-'-iilierto  inlirttil  ii;io<i^in  this  and  tlie  former  ch.ipier, 
namely.  That  all  chriAians, both  rtro-.ig  and  weak,  iliould 
iiiniuairy  forbear  one  another,  and  that  both  Jew  ar^d 
(ieniilc  fnoi.l"!  receive  each  other  into  fellow  fh'p  and  com- 
niu'iion,  without  contention  about  things  of  an  indifTciLiu 
1  ature  ;  U'hvi ifijre  ricAvr ye  one  iinither:  And,  to  cnforte 
lii»  ixhiirtatii.n  he  propounds  the  example  of  our  Lord 
JefifeChrili:  Hective  one  another,  as  Chrijt  recihed  us  ; 
liiai  is,  afier  ih»"f'i(::mple  of  Chrill,  whoputsno  di.Terence 
lirtv.ivr  Je.'  and  Gentile, but  receives  both. and  bean  «  iih 
liic  iiil'r-tiitiei  of  boiii  :    W'Jiith  2it  on  in  Chiiit  a.'id   tha 


imitat'ion  of  faith  iil  u«,  will  mudi  redound  to  the  glory  of 
God  ;  liis  declarative  and  minifeftative  glory  being  much 
promoted  by  thii  concord  and  union  with  and  among  all  his 
inemberi,  of  what  denomination  foevcr  they  are,  whether 
believing  Je^vs  or  Gentiles,  Zca;«  hence,  i.  That  the 
Lord  JefusChri.'l  ha",  given  full  andamjle  demonflratioi' 
ofhis  great  and  wonderful  love  untohischurcfia;id  peop!?. 
i.  1  hat  this  love  of  Chrifl  towards  all  his  children  and 
jiecpJe  ought  to  be  improved  by  them,  as  an  argument  to 
luve  one  another  ;  Receive  one  anbther,  <?'  Chrifl  received 
us.  3.  That  chrilViansreceiving,  enihiacii.g,  and  loving 
one  another, and  bearing  with  one  another's  wcnknffles  and 
infirmities,  according  to  Chrift's  f  xample  and  command, 
will  contribute  exceedingly  to  the  honour  and  glory  rf 
Almighty  God,  and  to  the  abundant  confolatu.n  and  fati;- 
fact:oiiof  each  other  :  Jl'/'er-tfore  receive  ye  tne  anolLu  ,  os 
CktiJ}  uh'o  receivedtiS,  to  l!e  ghty  r/God. , 

8  No\v  I  fay  that  jefus  Chrifl  Avas  aminiflero! 
tlie  circumcificn  for  the  truth  of  God,  to  confirm 
the  proinifes  inacic  unto  the  fathers  :  9  And  that 
the  Gentiles  might  glorify  GodforA/i  mcrcv  :  a.s  It 
is  written.  Fortius  caule  I  will  confels  to  tlieeainonj; 
the  Gentiles,  and  finq  unto  thy  name,  10  And 
again  he  f.iith,  Rtjoice,  yc  Gentiles, with  his  people. 
11  And  i'gain.  Praife  the  Lord,  all  )e  Gentiles  ; 
and  laud  him  all  ye  people.  12  And  again  Efaias 
faith.  There  fhall  be  a  root  of  Jefle,  and  h^  that 
fhall  rife  to  rei^n  over  the  Gentiles:  in  him  fhall 
the  Gentiles  truft. 

Theapcftle  had,  in  the  foregoing  verfe,  propounded  tlie 
example  ofChrift,  in  receivingboth  Jew  and  Gentile  to  his 
grace  ar.^1  favour,  as  an  argument  loperfur.dcallchr'lViani 
to  receive  one  another;  Now,  hi  the  verl'es  before  us, he 
declares  ho.v,  and  after  vbat  nijnner  Chr. ft  received  both 
Je\\s  and  Gentiles.  As  for  the  Jews,  firft.whomhe  calls 
the  circumcili'jK,  the  apoftle  telleih  u<.  that  Jefus  \vasthei.- 
niinifler  ;  that  is,  he  was  circumciled  l;ke  tlirm,  converlbd 
generally  with  them,  and  exercifed  his  miiiillry  amvn^; 
them,  accoidltur  10  the  many  proinifes  which  God  btxi 
made  to  the  Jew  iCi  patriarchs  ;  and  ihushethewcd  his  love 
and  mercy  10  the  Jews  in  the  days  of  his  f^efli.  Then, 
fccoiully,  Asto  the  Gentiles;  he-Tihrms,  that,  accord. ngro 
the  ieveral  prophecies  and  prcmiles  in  the  l)!d  Ttftinienr, 
they  were  called  and  received  to  mercy  by  our  Lordjefjs 
Chrift,  the  partiiion-walt  heirg  by  him  broken  down,  arxl 
Jew  and  Gentile  becojie  one  (hecp-ftdil,  under  one  Shep- 
herd. Now,  from  the  truth  and  faithfnliitfs  of  Chrill  10- 
warils  the  Jev.  :  a:id  fro.ii  hi?  love  and  ter.derr.Lfi,  mercy 
.Tiul  compalii(  1)  towards  the  Gentiles  ;  aptf  fl^om  hisdivLit 
ii^dulgence  towards  hmh,  the  apoftle  very-fitly  diaws  this 
inference  and  coriclufion.  That  all  chrilliar.s,  how  d-.iieri.'xg 
fover  fioiii  one  ;!notherin  their  }u'lgii»cnts  and  opinions  a-; 
l»  Itflcr  thitij:',  ought  to  letcive  o:ie  another  into  fellow- 
ihip  and  chriiban  comimmien  ;  and  i^fic.^d  of  biiirg  ar.d 
tlevunring  one  aiio'.her,  be  once  at  length  fo  wife  an<l 
hippy,  as  to  hi;ld  the  unity  of  ilis  Sp'rit  in  ths- bend  of 
peacjC.. 


Chap.  xv. 


ROMANS. 


6tgi 


13  Nov/  theCoJof  hope  fill  you  with  all  joy 
and  peace  in  believing,  that  yc  may  abound  in  hope 
through  the  power  of  the  Holy  Ghoft. 

Arte  here,  i.  How  rhe  apoftle  clof^s  his  fxhorr.ition  to 
bi-oiherly  concord  aiiil  unity  wirh  a  piihy  ami  pathetic 
prayer;  his  exnmple  herein  !■>  iiillruftive.  2.  The  title  or 
aj'.peliaticii  which  lie  fti^e?  unto  GoJ  in  prayer  ;  7/c  Cod 
o/licfte .-Sometimes he (tyUih-.m  the  God  of  grace,  fome- 
timcs  the  God  of  peace,  fonictinies  the  God  of  piiicrce, 
liere  the  Gcd  of  hope;  he  being  fo  objedlively,  liie  only 
oljfct  of  ourcuniiiion  hope;  and  alio  tlFfctively,  as  lie  is 
the  author  and  producer  of  hope  in  u?.  ■].  '1  ho  mercic; 
he  prays  for,  (i.)  That  tiicy  n)ay  be fILd v/ith  ullj-iy  a.'.l 
peace  in  h''IUv!ng,  that  their  lieartsmay  overflow  with  peace 
frotn  God.  and  one  towards  another,  and  with  all  that  joy 
which  re fults  from  both.  (2.)  T\m\.  they  vtay  ahourj  tn 
hope  through  the  po-ucr  of  the  HAy  Gh',(t ;  where,  by  hope, 
underftatuhhe  good  hoped  for,  namely,  heaven  and  eternal 
life,  a  firtn  expectation  of  which  is  wrought  in  us  by  the 
Holy  Spirit.  Ijeartt,  i .  That  Cod  is  the  object  of  a 
Chrillian's  hope,  and  if  fo,  tiie  (in  of  defpair  is  a  inoft  un- 
reafonable  fm  ;  for  why  (honld  any  defpair  of  his  mercy, 
uhoistheGod  of  hope,  who  coriimantls  us  to  hope  in 
•his  mercy,  3n»l  t.ikes  pleafurc  in  tliem  that  do  i"o  ?  Plal. 
cxlvii.  ir.  Lftirn,  2.  That  the  grnce  of  hope,  together 
w"ith  joy  and  pejce  in  believing,  are  wrought  in  the  Chrif- 
tifln's  heart  through  the  power  of  the  Holy  Ghofl,  that  is, 
through  the  f.irclifyin^  iifluences  of  the  Holy  GlioO,  en- 
lightening the  underltanding,  inclining  the  will,  rectifying 
the  afFeclions,  and  reducing  all  the  icbeilious  powers  and 
faculties  of  the  foul  (inconcurrer.ee  with  our  endeavours) 
under  the  governuieiU  and  dominion  of  reafon  and  re- 
ligion. 

14  And  I  iTtyfelf  alfo  am  perfuaded  of  you,  my 
brethren,  that  ye  alio  are  full  of  goodnels,  filled  with 
all  knowledi^c,  able  to  admonilh  one  another. 
15.  Neveithelefs,  brethren,  1  have  written  the  more 
bolclly  unto  you,  in  fome  forr,  as  puttnig  you  in 
mind,  bccaufc  of  the  jjracc  that  is  given  to  mc.  of 
(Jod.  16  That  I  fliould  bo  the  minifler  of  felus 
Chrift  to  the  Gentiles,  miniflring  the  gofpcl  of  God, 
t!;at  the  ofFerin^  up  of  llie  Gentiles  might  be  ac- 
ceptable, being  fandified  by  the  Holy  Ghoft.  17I 
have  therefore  whereof  I  may  glory  through  Jefus 
Chrift  in  thofe  things  which  pertain  to  God. 

(Jur  apollle  being  now  about  to  conclude  his  epiftle  to 
the  church  at  Koine,  cxcureshiinCelf  that  he  h»d  writtenfo 
largf  ly,and  withruch  freeihini  to  them,  believing  that  they 
:.bt)unded  in  grace  and  knowledge,  ami  were  very  Ht  and 
nble  to  indruff  and  dircftone  another;  however,  he  thought 
fit  to  write  unto  ihcin,  having  had  the  honour  conferred 
upoti  him  by  Chrilt.  to  be  called  to  the  apoftolical  (flic?, 
and  particularly  to  be  the  ambafllidor  of  Chrift  to  the  Gen- 
tiles ;  moll  p.ifiinnafely  deliring  that  lie  might  prefent  and 
ofter  them  up  unto  God,  as  an  acceptable  facrifice  throwgh 
the  power  aivd  aHiltajice  of  the  Holy  Ghoft  ;  and  that  his 


fuccpfs  in  the  cVYhvcrfion  of  the  Gcntues would  be 'mnirfr 
of  ahiijidant  glory  in  liiin.  A'o'e,  i.  How  the  apoflle, 
in  preparing  the  Gentiles  for  the  whedicnce  of  the  gofpcl, 
coiwpaies  himfelfioa  LeviiicalpriffI',  coincrfaitt  abi.nt  his 
I'.icrilicc,  and  fitting  it  to  be  offered  up  to  GotL  2.  Tlcit 
the  Gentiles  dedicated  by  the  apollle's  itiui^lry  to  the  i-:r  ■ 
vice  of  God,  were  the  apodle's  facrilice  and  olT'..«tion.  ■^.  ■ 
That  the  Holy  Spirit  is  ali2>anien  pourcdon  ihi;  f.icrifice ; 
by  which  it  is  r.indified  andrendrred  accept.-.lrte  uPtoGod.*- 
4.  That  fuch  an  oblatian,  or  offering  up  of  a  people  iu 
this  niatiner  unto  God,  is  matter  of  rtjoicing,  yea,  iiatrer 
of  glc  ryiiig  to  the  minillers  of  Jefi-.s  Chttft  :  ! hitvt  there- 
f.re  -mhercijf  I  may  gh> y  through  Jifus  Chrij}. 

18  For  I  will  not  dare  to  fpeak  of  any  oi*  thoI> 
things  which  Chrift  hath  not  wrougr^t  by  me,  to 
make  the  Gentiles  obedient,  by  w ord  and  deed,  ip 
Through  mighty  figns  and  wonders,  by  the  powev 
of  the  Spirit  of  God;  fo  that  from  Jemfaleni,  and 
round  about  unto  Illyricum,  1  have  fully pr^'nched 
the  g:)fpcl  of  Chrift.  20  Yea,  fo  have  I  ftrived  to 
preach  the  gofpel,  not  where  Chrift  was  canipd,  leil 
I  fliould  build  upon  another  man's  foundation;  21 
But,  as  it  is  written.  To  whom  he  was  nOc  fpoken 
of,  they  ftiall  fee  ;  and  they  thnt  have  not  heard 
fliall  underftand. 

Kate  here,  t.  the  indefatigable  induftry  :.ii..i  painsofthe 
holy  apoiHe  in  order  to  the  convcrfion  of  the  Gentiles  : 
From  'Jerufalem  roundabout  unto  Illyricum, he  fully  preached 
the gofptl  'f  Chr'iJ}.  This,  according  to  Pareus's  compu- 
tation, was  little  lefs  than  a  thoufand  miles.  The  indiillry 
of  the  apoftles,  in  planting  and  propagating  the  gol'pel  of 
Chriil,  was  almoft  incrediiile.  Lord  I  what  pains  d:d  they 
takej  What  hazards  did  they  run?  what  (lifiiculties  did 
they  conteft  and  c>intend  with,  in  that  great  work  i  1. 
That  although  their  indufti  y  was  great,  yet  their  fuccels 
V.MS  greater  ili.in  their  indu'.try,  and  beyond  all  human  ex- 
pertatiop.  This  appears  by  the  vaft  I'prcading  of  the  gof- 
pel in  lb  ihort  a  rp.ice  :  Vrwi  Jtrufalan  rouyj  tjb'.ut  unto 
Jllyricurit.  Within  thirty  years  after  our  Saviour's  death, 
tiie  gol'pel  was  not  only  ditfuled  through  the  greateft  pare 
of  the  Koman  empire,  but  had  reached  asfar  us  Parthia 
and  India.  3.  That  the  golp.-l  crdoilrine  of  Jel'us  had 
likewifea  wonderful  power  rind  cfiicicy  upon  iiic  lives  auvl 
manners  of  inei: :  The  apoflle  tells  ii>,  thi<t  the  Ccnt.le: 
who  were  converted  to  ChrMWaiwy ,'aji re  dbfdicnt  by  vjord 
a>i^  deed  :  Upon  the  change  of  their  religion,  followed  the 
change  ortheirconverfation,  and  whole  courfe  of  life.  4. 
The  reafon  of  all  this  wonderful  fuccefs  which  St.  I'airl 
aiul  other  apolHes  h.id  in  preaci.ing  the  gofptl  ;  and  iliai: 
was  the  extraordinary  power  of  ihe  Holy  Ghoft,  in  cn^- 
abling  them  to  work  miracles  for  the  conHrination  of  the 
golpei,  ver.  fp.  7  hcugh  mighty  JJgnt  ard  -Mtnders,  lytki 
po~ucr  if  the  Spirit  rf  God.  Such  wss  the  miracu'oiii' 
power  of  he-jling  dil'eafe?,  of  cafling  out  devili !  of  iitf  cl- 
ing corptir^l  punifhment  upon  1c<iiui:ilrus  pcrfoiu  J  ;H 
which  did  lerve  in  gciier.ilfor  the  coitifmation  of  the  gof- 
pel, and  did  in  particular  fupportiht  hctiour  atrd  juhcrii/ 

•of 
4    I   2 


j620 


R    O    M    AN    S. 


Chap.  xv. 


of  the  apod'.es,  anJ  fui^ply  the  wjnt  of  the  rmi;iftrate's 
p)*cr,  whicii  th'.CIinft'ans  cojI.I  not  espedt  whilft  the 
I\<>'Mjn  emperors  foiitiiiu.'d  Heiihen  :  not  thit  all  thefe 
m'.raculuu''  powers  were  t;ive:i  to  everyone  ofthe  apoftles, 
or  that  tiiey  whicli  hjJ  ihern  cnulJ  exrrcife  tlieni  at  all 
I- net.  or  whenever  ihey  plejfed  ;  but  on!v  as  was  moit 
expedient  for  the  ufe  and  benefit  of  tiie  church.  5.  That 
ilv;  apoltle,in  preac!>ing  tlie  f;i>rpcl,  chofc  to  jro  to  fucii 
#Mrk  ;<nJ  blind  pLices  as  never  heard  ofthe  g'>rp'jl  before, 
r.ither  t!un  amon^lt  them  where  Chrifl  had  been  n.Tincd, 
thaif^)  he  niightiuythe  foanditionof Chriilianlty himfclf, 
ami  not  build  upon  ano'.her  man's  foundation:  And  like- 
wife  that  in  hlsminiftry,  u\e  prophecy  of  Ei'ai.ns  niijrht  be 
fulfilled,  chap.  lit.  115.  To  w'lom  he  was  not fp'jkfn  of,  they 
J)jallfie  :  and  they  that  have  n'A  heard,  fhall  underjiand. 

22.  For  which  caufe  alfo  I  have  been  much  hin- 
tlered  from  comiiij^  to  you.  23  But  no'.v  having  no 
more  place  in  thefe  p.irts,  and  having  a  great  defire 
thefe  many  years  to  come  unto  you  ;  24  Whenfo- 
tvcr  I  t.ike  my  journey  into  Spain.  I  will  come  to 
)  ou.  For  I  trull  to  fee  you  in  my  journey,  and  to 
be  brought  on  my  way  thitherward  by  you,  if  firfl.  I 
be  fomcwhat  filled  with  your  company. 

The  .npoflie  having,  in  the  former  verfcs,  excufedhim- 
felffor  ds;iliiigr<jj)Uiijly  in  his  writings  with  ihem, affirming 
that  the  true  reaion  why  he  did  not  vifitRome,  wasthis  : 
He  looked  upon  planting  of  churches  as  more   iieceffliry 
th.in  watering  of  them,  and  the  preaching  of  Chrilt  where 
he  had  never  been  named,  to  be  the   molt  needful  woik. 
Now  at  Ru;ne  there  h.id  before  been  a  church  planted,  and 
elders  ordained  to  build  upon  that  foundation  ;  for  this 
reafon  he  hail  hitherto  declined  coming  to  Home  :    But 
HO.V,  having  no  m'irc:  place  In  thefe  parts,  that  is,  having  no 
more  churches  to  plant   hereabouts,  he  fignifies  both  his 
inclinations  ;!nd  fiied  refolutions  to  vifit  them  at  Rome,  as 
he  tock  h":5  iourney  into  Spain,  and  10 flay  fome  time  with 
them,  th  it  they  ni'ght  be  mutually  filled  and  fatisfied  with 
and  refreflied  by  each    other's   company.     Here  noie,  i. 
"J'hat  the  Romans  were  very  early  converted  and  called  to 
the  Chiillian  faiih,  foon  after  Clirift's  afccnfion;   for  the 
lA-cntieth  year  after  it,  did  PaiTl  write  this  epiflle.  But  he 
had  a  dtfire  of  feeing  the  Romans  many  years  licfore  he 
wrote  unto  them,  and  therefore  many  years  before  they 
were  convtrted  to  the  taith.   2.  That  our  journeying  from 
une  place  to  another,  is  nit  according  to  our  purpol'c,  but 
God's  d-fpoLtl.     1  he  apoflle,   no  doubt,    intended  to  go 
into  Spun  v\  ben  he  wrore  this  ;    but  God  over-ruled  the 
in.'tter  btyond  the  apoflle's  expectition.     The  travels  of 
t!ic  sp->(f!-'s  fi-omplice  to  place,  in  order  to  the  planting 
and  propigating  of  the  Chriftian    faith,   were   under  the 
fp  c'll  iiiflufnces  and  direction  cf  the  Holy  GI)ofl.       Ac>s 
yvi.    7.   They  a/pyed  togo  into  Bilhynia  :      But  the  Spirit 
J'ff-r.-d  t'nn  n't.   Note   3.  The  great  ernl  why  the  ap<iflle 
vas  fo  dclirous  ofthe  light  and  enjoyment  of    the  Chrif- 
l:  ins  at  Rom?  ;  it  was  that  he  might  beret'reflicd,  nwy ,  filed 
rttih  t'^eir  company.   Lord  !  How  d;!irahle  is  the  couiinu- 
Qjun  of  faintSjand  hoA-b^nciicial  the  fucicty  of  (incerc  ayd 


ft-riou^Chriftians!  Their  company  is  filling,  (not  empty, 
vain  and  froihv,  as  the  company  of  nj.jftis,  but)  adnim  1'- 
tering  both  gr.icc  and  comfort  to  them  jhat  enjoy  it  ;  / 
dejirc  to  fee  you  in  my  j-jitrr.ey,th.:t  I  may  bef.lhdiul'.hy.ur 
company. 

25  But  now  I  ;^o  unto  jerufiL'.n  toinini.'l^r  unto 
the  faints.  26  For  it  haih  pie.ifv;!  tiirn  of  M  tcc- 
doniaand  Achaiato  makf;  a  certain  contnbution  for 
the  poor  faints  which  are  at  Jerufaleni.  27  It  hath 
pleafcd  them  wri/)' ;  and  their  debtors  they  arc.  For 
if  the  Gentiles  have  been  made  partakers  of  their 
fpiritual  things,  their  duty  isglfo  to  miniUcr  unto 
them  in  carnal  things.  ;s8  When  thsrefore  I  have 
performed  this,  and  have  feaiedto  them  this  fruit,  I 
will  come  to  you  by  Spain.  29"  And  I  am  fure 
that  when  I  come  unto  you,  I  fhall  come  in  the 
f  ulnefs  of  the  bieffmg  of  the  jjofpel  of  Chrill. 

Here  the  apolHe  acquaints  iliem  wi;h  his  prefent  intended 
journey  to  Jcru.'"al£:(n,as  aifo  with  the  o;canon  of  it;  namely, 
to  carry  the  charitable  co.itribution.of  the  G.eek  churches 
in  Macedonia  and  Athaia.into  Judi-a,  and  up  to  the  poor 
faints  in  Jeruf.deni,  whofe  necciririssreqjired  ;:,  and  imto 
whom  thry  were  in  a  fort    indebted  for  it  ;    the  Gent .Ics 
riming  been  made  partakers  r,f  their  Jpzritual  :hir,gs  (rccciv- 
);ig  the  gofpel  from  Judci)  they  are  obliged  in  gratitude 
to  ininifter  to  them  carnal  thing?.  He  f.irihi.r  afliires  them, 
that  as  foon  as  he  had  finiihed  his  journey  and  i)erformed 
this  charitable  office,  he  would  come  to  them    ai.d  ihst  in 
the  fulnefs  of  the   blcding  ofthe  gulof  1  of  pe.ice.     S-jte 
I'.ere,  I.  The  title  given  to  the  poor  Chriftians  at  Jerull- 
lem  :  They  are  called /a/n//  ;  I  go  to  Jcruful;m  to  adnuKijIir 
to  the  faints  nectjjities.   Saints  they  were  by  baptifmal  dedi- 
cation, by  vifiLle  profelTion,  and  many,  yea  molt  of  ihcni, 
it  is  to  be  hoped,   by  inward  fantSitication  alfo.     2.  1  hac 
poverty  and  I'andiiy  are  not  inconfiftent  ;  the  faints  arje- 
rufalem  are  poor,  but  God  provided  a  purveyor  fcr  then;; 
he  flirs  up  theapt  ftle,  and  the  hearts  of  the  Macedonians, 
to  adminifter  10  the  neceflil^es   of  tl;efe  poor  faints.     3. 
How  tlie  faints  in  one  church   did   fuccour   and    relieve 
the  poor  Chrifli.Tns  in  another;   thofe  in  Macedonia  and 
Achaia  fend  rehef  into  Jitdea,  and  to  the  poor  faints  which 
were  at  Jerufakin  ;  teaching  us,  that  it  is  our  obliged  Juiv 
to  extend  uur  charity  to  the  churches  abroad  and  beyond 
the  Teas,  when  their  wants  and  necelhiies  require  it,  an! 
our  capacitie.")  enable  us  unro  if.      4.  Tlie  nature  of  this 
ciiarity  declared  ;  It  was  a  free  and  cheerful  ccntribinion 
performed  with  much  pleniure  :  It  pleafed  them  to  make  a 
contribution  ;  ir  was  not  extorted  cr  fqueezed  frt.ni  then), 
but  given  with  cheerfulnefs  by  them  :  Contributions muft 
not  be  coinpnUions,  but  voluntary  oblations.    5.  How  this 
charity  is  called   fruit;    -when  I  have  fciihd  this  fruit .-  be-' 
caufe  it  was  the  fruit  of  their  faith,   liberality  anJ  love  ; 
becaufe  as  fruit,   it  would  redound  both  to  the  l>enefit  of 
the  fiver  and  receiver.       Charity  and  alms  are  fruit  re- 
dounding to  atcoimt   in  the  great  dav  of  accoun'..   6-  The 
great  integrity  andlid«luv  of  ihcapoiHe  infecuring  of  this 
charity.:  li'h:n  1  havefcthd,   cr  fccurcd,   unL'j   tiiiu   ikif 

fru:t 


Chap.  xvi. 


R    O     iM    A     N    S. 


62,1 


f'u'it.  The  church's  charity  is  a  fealed  tre.nfiire,  not  to  be 
(l:in:i))/))e!iand  eniWeiz'ed,  but  applied  to  the  iiles  to  which 
it  i5tk\/attjj.  Liilly,  tii;  aITj-i  nc2  which  he  gives  them 
thij  when  Ueconi::s  an[ion|r  t!ie:Ti,  he  (Jj.iil  come  in  the 
fuliitfs  of  the  blelliii^of  the  .gulpjl  of  p-Mcs  u  110  them  ; 
Tliit  ii,  with  a  fuH  impjrtuicnt  of  Ipin'tual  ;rirts  aiidgolpcl 
bltirisigs,  '.niicb  knowledgc'j  grace  and  coinfort. 

30  Now  I  bcfeech  yoii,  brethren,  for  the  Lord 
Jefiis  Chrift's  fike,  and  for  th^  love  of  the  Spirit, 
that  ye  ilrive  to^jether  with  ine  in  your  prayers  to 
God  forme';  31  That  I  may  be  delivered  from  them 
that  do  not  believe  in  Judea  :  nn  1  th  it  mv  lorrice 
which  1  have  for  Jeriifalem  may  be  accepted  of  the 
r.ints;  32  That  I  may  come  unto  you  with  joy 
1  y  the  \*illofGod,  and  may  with  you  be  refrelhed. 

Here  in  the  clofe  of  tlie  epiftle  our  .ipoille  moft  affjct- 
tionntely  recommends  hinifelf  to  the  prayers  of  theChrif- 
ti.m  Roiiaus  unto  whomhe  wrore  :  I belccc'i y>u,-  breihrett 
y/zi'iv,  &:.  Where  not*,  2.  The  apoitle's  coiirte.ni5  coin- 
pi'lLiion,  brcthnn.  Th^re  is  a  ihreefoKl  brothtriioot', 
wliich  the  il;ripture.  lak-'s  norice  of:  (i.)  B^fvixt  Chrilt 
and  believcri;  Heb,  ii.  u.  He  Is  not  afisamed  t'i  CixU  them 
btethren.  (2.)  Rttwixt  believers  ihemfelves,  they  are 
brethren  by  grace;  i  Pet.  ii.  17.  Lovs  the  hrollierhaoii ; 
that  is,  the  colieclive  body  of  btliei-ers.  (3.)  Betwixt 
tlie  in'nifteri  of  Chrift.  and  thv;ir  beloved  people,  there  is 
alio  a  brotherhood,  Rev.  i.  y.  /  J^Jiii  your  brrjhcr. 
Teachin^r  the  miniiters  of  tlie  gofpel  to  carry  it  towards 
their  people  with  love  and  nentie.iels,  and  the  people  to 
make  reciprocal  retunis  of  love  and  afFcftion.  2.  The 
in  inner  of  the  apoft'e's  req'ietl  :  it  is  by  way  of  fiipplica- 
tion  and  in:re.uy  :  /  bifisi-h yiu  brethren-  Though  as  an 
apcftle  he  niifilit  have  enjumed  them,  yei  fjr  love's  fnke  he 
rather  intreats  them.  3.  i  he  requert  iifelf,  that  they  flrive 
tn^^ether  inthfir  prayers  for  him.  The  original  uordfjj/- 
liifies  toftnve  togeihcr  as  wrellUrs  do, who  exertall  their 
power  and  might  in  thai  bodily  extrcile.  4.  Our  apolcie's 
linceri'y,  ami  holy  ingenuity;:)  thisrcqjeil  wi)icli  he  n)  ikes 
unto  ihein  ;  he  delires  them  tijirivi  -jjithhimw  their 
jirayers  to  God  for  hini:  He  dotlrnot,  withfoaie,  beg  the 
prayers  of  other-,  and  neglect  10  pray  for  hinifelf,  but  is 
willing  to  draw  with  them  in  the  \jin\(i  yoke.  5.  A  double 
argument  vvliich  the  aportic  tn.ikes  ufe  of,  to  inforte  his 
ripplication  and  reqneft,:  (;.)  ^kit  the  J^ird  Jefus  Chrill'i 
f.ike,for  i!:e  fjke  cf  liiin  who  is  io  dear  both  to  yoa  and  n>e. 
f2.)  For  the  ltv>e  of  the  Spirit;  tliat  is,  if  the  grace  of  love 
bj  wrought  in  yoj  by  the  Holy  opirit  of  God,  ihow  it  by 
your  fervent  prayer.for  all  faints  ingencrai  ,  and  for  ni-yfelf 
a  niirniler  of  Jelus  Chrii^  in  particular.  Note,  6.  'I"he  par- 
f.tulars  concerning  which  he  delires  ^licir  fupplitations  : 
ft. J  For  prtlVrvaiion  in  his  journey  to  Jndea  ;  that  the 
uiibeliev(iigje^v?,Ah!cl;  w  ert  prejudice  J  againilliim, might 
have  no  power  to  hurt  hi:n.  (2.)  That  his  pcrfon,  and 
l;is  perh.rin.mce  few-  the  foor  fu'iuts  at  jerujalem,  luiglutiud  |, 
acceptance  with  tlie  Clvrillian  jews,  to  whom  he  »vas  not 
over-)cccptal|Hi[e  there  fere  rtjcgji  tlieir  prayers,^'thut  tke 
r!iev!ng  Jews  at  Jcrul.lcnj.ffj'ght  be  reconciled  bo-.h  to  •» 
sbelicvii.g  Ge;i;iles  ilwtl'euc  liiis  .ilnis^  aaUaifo  ioliiiu 


felf  that  brought  it  :  That  my  fervlce  f'lr  Jeriifalem  may  be 
accepted  uf  the  faint u  (3  )  That  he  nsii^ht  have  a  prof- 
perous  journey  to  him  by  the  will  of  God.  Wheie  n'lt'-. 
How  much  isiionr  duty  always,  and  in  all  ihing^,  to  refer 
ourfelves,  cur  intentions  and  aftion^,  to  the  pleafure  and 
providence,  to  the  wifdom  and  will  of  God.  And  cbf'rve, 
lalHy,  The  fpecial  reafon  why  he  was  fodtfnons  10  vilit  and 
come  unto  thein,  tiiat  he  might  be  refrellied  with  thim, 
and  by  theni  ;  that  the  company  and  converr.nion  of  each 
other  may  be  to  their  mutual  rtfrtfltmcnt  and  faTisfadlion; 
'Ihjt  1  may  corns  unto  y.u  vjith  jny,  by  the  will  c.fG.,il,  and 
may  with  you  be  rrfrtfied. 

33  Now  the  God  of  peace  be  with  you  al[.  Amen. 

The  apoflle  had  deiired  their  prayers  for  hin>  ;  here  he 
concludes  with  a  fervent  prayer  for  ihem  :  In  whicii  n'jic, 
The  title  or  attribute  f^iven  unto  God,  ihi  Gid i,f peace  .' 
the  lover,  the  author,  and  giver  of  peace.  The  apollls 
having  exhorted  t  lie  believing  Romans  to  he  at  peace  among 
thtmfeU'rs,  and  not  to  contend  about  ind:ifercnt  things, 
implores  the  difpenfer  of  this  grace  to  be  witli  rliem,  to 
d'.vfl!  among  thorn,  and  to  poar  out  the  great  and  invalu- 
able blciling'  of  peace  and  unity,  of  love  and  concord, 
upon  them  j  The  God  t,f  peace  be  with  you  till,  jlrmn.  As 
we  iion;nir  the  God  of  peace,  wboiii  we  ferve  ;  as  we  love 
the  Prince  of  peace,  in  whom  we  believe  ;  as  we  hope  for 
the  comfort  of  the  Spirit  of  peace  ;  and  as  we  tender  the 
fuccefi  of  the  gofpel  of  peace,  let  usprelerve  it  v.  lu'rc  it  is' 
and  pirl'ue  it  where  it  flies  from  us. 

c  H  A  P.    xvr. 

Tim    chapter,    zuliich  chfes  our  apcfJc's    epjlle  to  ihf 

Romans,  is  chifjly  made  xip  of  ckarilahk  and  JncnrJijf 

faluLalions  and  ccmmoviations  of  fomi  pjrlUular  prr- 

fins:    according  Ij  th:  earlinrfs  anl  flnngih  of  ck'ir 

Jtv^ral graca,  a)id  their  labour  of  Icvefor  ilis  interrft 

e/CtinJl  aid  his  church. 

I  Commend  unto  you  Phcbeour  fifter,  which  is  a 
fervant  of  the  church  ^vhich  is  at  Ctnchrca  :  a 
That  ye  receive  her  in  the  Lord,  as  bccometh  faints, 
and  t.hat  you  alFif}  Iter  in  whatloever  buCnels  fhe 
ha'h  need  of  you  :   for  (he  hath  been  a  faccourer  of 

many,  andmyfclf  aUo 

lag 

ve 
ys 


The  firft  pcrfon  liere  mentioned  i-  Phebe  ;  who,  goii 
npnn  fonie  occrifion  to  Ro:i»e,  St.  Paul  is  Inppofed  to  ha 
fent  this  epiiUe  to  the  lloinans  by  her:  "I  co;Tniierd,  1'.^  , 
he,  to  your  care  ar;d  aiFecYiunite  regard.  I'hebe,  our  lifter 
in  thefaiih,  whoi"er*'<;d  ihe  church  at  Centhrca,"  in  the 
quality  of  a  deaconnef-,  as  fome  think  or  ns  others,  \vho> 
fpent  her  time  in  recti\  iiigand  harbouring  ;>t»or  ChF:fcaii5 
ih.it  were  <lrlveh<'Ht  of  tlieiv  own  eouiMrv,  and  who  hjj 
be^n  :i  fofcouref  anil  rii|)p<>rtfr  of  i!>e  apolUe  Irnifelf.  He 
cMlior^s  ili?m  to  receive  her  in  the  L->ril  ;  thif  rs,  with 
Chr  ft  r.nlove  for  the  L'.rd's  I'ak-?,  anc^  to  i)e  afii'.hmt  aiii 
hefpltil  to- her  in  I'wr  outward  aiVairs  atid  biifinefs.  l.ewH 
heiticr?,  W In t  honour  fjoil  puts  upon  the  feirralc  (ex.  in 
intkiij^  'i^'e  cf  foaie  of  thcai  ;o  be  afTiIbuts  10  the  3;i.illle5 


6cii 


R    O    M-  A    N    S.. 


Cha?.  xvr 


and  taking  care  tliat  their  offices-oflovenndfirvice  forard 
towards  ilie  miniJlerj  and  members  of  Chrift,  (lioidd  not 
hir  forgot  ten,  but  had  a»d  kepi  in  e  veil  iftingrenieinbraiue, 
1  I'.e  fervites  which  Phebe  did,  are  here  recorded,  to  pof- 
t-r;tv  (rati'.m'tted,  and  to  our  imitation  rccomiHcndf  d. 

Tjiireei  Piifcilla  and  Aquila  my  helpers  jn  Chrifl 
j  'lus  :  4  Who  have  for  my  hfo  laid  down  their 
»")wn  necks  .'unto  whom  not  only  I  ^ive  thanks,  but 
alio  all  the  churches  of  the  Gentiles.  5  I.ikewile 
^'-frf  tl;'-'  church  that  is  in  their  houfe. — 

The  firf}  perfons  at  Rome,  wlicm  St.  Paul  faluteih  by 
name,  are  Prifcill.i  and  Aquila.  The  woman  is  named 
before  her  hufbind,  and  fiiews,  that  they  were  all  one  in 
Clirlll  jefiis,  in  whom  there  is  nciiher  innle  or  female. 
Here,  bv'  'he  way,  it  appears  how  weakly  ilie  papifts  argue 
Ur  St.  r<.'rer'sprimacy,bccaure  placed  lirft  in  the  catalogue 
of  the  apoftles.  liy  the  lame  argument,  the  wum-in  ii  the 
liead  of  the  ninn,  becauie  here  named  befcre  the  man.  2. 
The  honourable  title  which  St.  Paul  puts  uponthel'e  two 
p-irJbns,  Aquil.i  and  Prifiiila  ;  he  calls  them  his  helpers  in 
Chrilt  jefus.  They  were  his  alliiiantsin  propigating  the 
gofpel  by  private  inftruQion,  though  not  by  public  preach- 
Vg,  Acta  xviii.  io.  Ncte,  3.  The  Chriftiau  courage  which 
was  found  with  this  holy  woman  Prifcilla,  and  her  hulb.md 
Aquila:  Tkry  laid dnin  tnelr  L'd.'nnecks  for  the  apofllejihnt 
if,  expofed  themfelves  to  the  hazard  of  their  own  lives  for 
h!spreferv.i:ion.  4.  The  thankful  refentment  which  iiie 
apclUe  and  all  the  churches  of  the  Gentiles  had  of  this 
their  greit  and  noble  fervice,  in hazardiiigthcir own  lives 
for  bis  :  To  ruhom  I  give  thanks,  and  till  the  churches  r,fib; 
Cerlilct.  Becaufe  St.l'aul  was  theapt-lUe  of  the  Gentile?, 
snd  his  prcfervation  redounded  to  the  benefit  of  ihem  all; 
(iierefore  were  the  cluirchesof  tlie  Gentiles  fo  fenlible  of 
and  thankful  for,  the  apoftles  prefervation.  Lafliy,  7'hc 
filuration  fent  /o  the  church  that  'jjjs  In  their  h'lule.  By 
which  fome  underftand  their  houfhold,  their  Chriftian 
t'aniily,  ••%  hich  he  calls  a  church,  becaufe  of  the  pious  order 
nnd  religious  wor/hip  which  was  there  obferve. I.  O  h.ippy 
houfes !  and  thrice  li.ippy  houfliolders  ;  whole  families  are 
little  churches  for  piety  and  devotion.  Others  underlland 
by  the  church  in  their  houfe,  the  number  of  Chrillidns 
•.vhich  ufcd  there  to  aficiuble  for  religions  worlhip.  Us  it 
tJie  one  <>r  the  other,  our  apo'llc  forgets  not  to  lend  kind 
and  Clirirtian  falutations  unto  them. 

— Salute  my  well-beIoi'cdEpcnctus,\vhoir.  the 
-fi.fl-fniits  of  Achaiaunto  Chrift.  6  Greet  Mary, 
who  beftoucd  much  labour  on  us.  7  Salute 
Andronicus  and  Jiiniamy  kinfmenand  my  fellow- 
prifoncrs  ;  who  arcof  note  amongthc  apoftlcs,  who 
aifo  were  in  Chrift  before  me. 

Three  perfons  are  here  faluted  by  name  :  The  firfi, 
Epenetus,  wht^tn  he  ci'ls  the  firft  fruits  of  Achaia  :  that 
h,  the  lirllperfon  that  eiTibr.iced  CariUianity,  or  the  faith 
of  Chrift,  in  the  region  of  Achaia  ;  the  fecond  is  Mary,  a 
common  name,  but  the  perfon  here  intend)  d  was  offpecinl 
note,  having  beftowed  much  pains  upon,  and  done  many 
good  fffices  for,  the  pteachcrs  of  ihe  goipe! ;  the  third  ts 


Andronicin,  notrd  for  his  fufFerir.^s  and  fervices  among 
the  apnilles,  as  alio  for  hii  rarly  embracing  the  Chriftian 
fiith.  He  was  in  Chrifl  before  me;  thatis,  coTiverted  to 
Ciirilli.inity  before  myfclf.  Lrern  hence,  I.  Thstfeninriiy 
ill  grace  is  a-ery  grct  honour  :  And  to  bj  in  Chrirt  before 
others  !*>  a  tr.infcindent  prerogitive.  2.  Tint  God  will 
hsve  the  good  work- of  all  his  faint?,  and  the  fervices  ef- 
prc'ally  wliich  arc  dune  to  hit  minivers  .ind  anibaCadors 
by  any  of  hispetiple,  tc  be  jipplaudcd,  valued  and  recorded. 
Mary's  labour  bellowed  on  the  ;ipoftle,  is  here  ir.entioneJ  ' 
ssith  refpttft. 

8  Greet  Amplias  my  beloved  in  the  Lord,  o 
Salute  Urbane  ourhclpor  in  Chrift,  andStachysiny 
beloved.  10  Salute  Apellcs  approved  in  Chrilt. 
Salute  them  which  arc  of  Ariftobulus'  h-nijhold.  1 1 
Salute  Herodian  my  kinfnian.  Greet  them  that  be 
of  the^z/z^riUof  Narciliu.";  vvhich  are  in  the  Lord. 
1  2  Salute  Tryphcna  and  Tryphofd,  who  labour  in 
the  Lord.  Salute  thebeloved  Pcrfis, which  laboured 
mucii  in  the  Lord.  13  Salute  Rutuschofen  in  the 
Lord,  and  his  mother  and  mine.  14  Salute  Afyn- 
critus,  Phlej^on,  Hermas,  Patroba.";,  Plermes,  and 
the  brethren  which  are  with  them.  15  Salute  Phi- 
lologos,and  Julia,  Nereus,  and  his  fifter,andOIym- 
pas,  and  all  the  faints  which  are  with  them. 

Here  >vj'e,  i.  How  the  apoflle  falutes  the  Chriftians  at 
Rome,  not  in  general,  but  par;icul.irly,  and  by  name,  that 
they  might  be  convinced  hoiv  particularly  mindful  he 
was  of  them.  And  as  he  mentions  them  by  name  in  hi? 
fdlutniions,  it  is  not  improbable,  bat  that  he  might  mention 
them  alio  by  name  in  hisfupplicatirns  and  private  addrcflcs 
to  God.  No  doubt,  he  bore  them,  and  all  converted  by 
him,  upon  his  heart,  whenever  he  went  in  and  out  before 
the  Lord.  A  fpiritml  Father  can  neverbe  forgetful  of  Ins 
fpiritual  children.  2.  The  perfons  lalured  by  the  apoflle 
are  not  men  of  fame  in  Rome,  noted  fortheirdignity  and 
greatnefs,  or  for  their  weslthorriche?,  but  for  their  piety 
and  goodnefs  for  labouring  in  the  Lord,  andfor  laboiirir^ 
tnnch  in  the  Lord,  for  being  inChrifl,  approved  in  Chriiy, 
and  helpers  in  Chrift  ;  thatis,  airiftants  in  propigating  tliV 
gofpel  of  Chrifl,  and  ferviceable  to  thofe  whcfe  work -and 
clfice  it  was  fo  to  do.  It  is  religion  that  renders  perfc'  l-■ 
re^owned,and^operfon<.defervefoweltlobcremcmbe^e^l 
by  us,  as  thofe  who  are  moil  perfcvering  antilahorions  i:: 
their  fervices  for  God.  ■^.  Here  .ire  fevcral  women,  ;=. 
well  as  n^en,  remend)cred  and  faluied,  and  their  fervicc; 
for  Chrifl  and  his  miniflers  recorded.  God  wdl  hive  none  of 
his  faithfid  fervantsforgotten,  ncr  any  of  their  good  (ierd; 
buried  in  oblivion.  4.  Thit  in  .dl  this  roll  ot  lalutations, 
tlicre  is  no  mention  mideof  St.  Peter's  name.  Had  he 
now  been  at  Rome,  asthe  papifts  w  ill  have  him,  and  bi(l;op 
of  that  fee,  it  had  been  morally  impoifible  for  our  apoftle 
to  liave  forgotten  him  in  his  falutations,  when  lb  many  of 
his  inferiors  were  remembered  by  him. 

iG  Salute  one  another  with  an  Iiol)  Jcit's.  The 
churches  of  Chnfi  <alutc  you. 

Nctf 


Chap.    xvi. 


|.° 


M     A    N"    S." 


»-^ 


A'o'tf  here,  How  the  npoftle  proceeds,  from  frreeting  the 
fdints  at  Rome  liimlcir,  to  pei  I'uritle  ihcm  to  ialutc  odc  an- 
other, 'i'here  had  been  much  diireii:io;i  among  iheni 
ahou:  meats  siiiJ  d-iys;  he  therefore  cr.-.veb  of  iheiii  for  tlte 
future  to  embrace  e;ich  other  with  cordial  love,  and  affec- 
tionate kiiidnefs;  and,  as  a  token  and  fynihol  of  it,  to  fa- 
]iite  one  another  with  an  holy  kff^,  theuln:ii  exprelTionof 
friendlhip  in  thoCe  times.  Tlie  primitive  Chridians,  at  the 
end  ot  liieir  prayers,  before  the  ccUbratioa  of  the  facra- 
nient,  dij  I'alute  one  another  with  a  kif'-,  and  then  the 
bread  nnd  cup  was  brought  forth  ;  and  fome  obferve,  thit 
it  was  done  by  the  men  apart,  and  tlie  women  apart.  But 
this  cuitom  being  afterwards  abufed,  was  graiiually  laid 
zf:i\e.  That  which  is  lawful  in  its  ufe,  and  umotcnt  in  its 
own  nature,  may  and  ought  to  be  laid  afide,  when  it  bt- 
conies  matter  of  iiiinda!  nnd  jnll  ort\;nce. 

17  Ko;v  I  bd'ccch  you,brethrcn,niark  them  whirh 
caufc  divifions  .incloirVnces  contrfliy  to  the  dofclrine 
whicli  we  have  leaincd  ;  and  avoid  them,  18  For 
they  that  are  fuch,  fcrve  no;  oar  Lord  JilusClirid, 
but  their  own  bcHy  ;  and  by  qood  words  and  Liir 
Ipsechesdec'jivo  the  hearts  oi  tiie  fnnplc. 

A'i^•  here.  i.  (low  tlie  apoflle  takes  his  kave  and  fare- 
welofthefe  Romans,  with  an  admonition  to  iheni.totjke 
J'.etdof  pcrfons  ih.1t  there  were  erroneous  in  d(ii.lrine,and 
ItaBu-iliius  i:!  practice.  It  is  prob.ib!s  lie  means,  either 
thole  Jews  who  pleaded  the  necellicy  of  circumcifion,  and 
the  obfervaticn  of  .he  Mofaic  rites,  as  necefiary  to  the  fal- 
vatioii  of  the  Gentiles;  or  the  Gnoflics,  tT  svh.oni  the  fol- 
lowing chiractersdo  well  agree.  Whotier  they  were, 
they  were  d.in^erons  fed  jccrs,  and  to  be  avoided.  1.  The 
charact-T  i\hicli  our  aportle  gives  of  ihefe  perfons ;  7hrv 
J'crve  not  our  V.rd'Jcftu  Chrift ,  hit  ihfir  oiun  billy.  Note, 
Tii.it  iedivcers  are  always  felf-fetkeri  ;  they  aredefigning 
men  :  Tliey  aim  at  thenifelves,  under  a  pretence  of  a(ftiiig 
for  Chrift  arid  his  glory.  Thiy  fc'-:t  n'A  our  L'ltd  Jtfus 
Ckri/!,  bul  their  iAi.'n  h  lly.  A'o/:',^.  T  he  artsand  mc'.hods 
w'h'ch  they  ufe  to(!clude  aril  tircci\e:  ryrud'.v.rtls  and 
fui"- fpccches thc\  dicsive  the  j'w:^l\  Seducers  have  finiioih 
an»1  ;»Ioning  roiiguei ;  and  innocent  iisrmlefi  men  arc  milled 
by  their  fine  pretences,  andfair  fpecclirs  :  nnd  thnsthe)'  im- 
-  jji'.ff  iip.)n  thefiniple.  4.  Tlie  double  advice  which  the  apoH.  . 
lie  j-i\  es.inorcfcr  to  their  being  prefer vcd  and  fccurcdfrom 
the  poifon  andcon'agicn  of  thefc  fcdccers  ;  iinmcl^'-joiTiark 
:hf in,  .".n<t  avoid  lijeni.  fi  )  Tomaikihe:n:  'I  he  word 
fignifies  fiichain.irking.afa  watchman  ui'eth  when  he  ftaiul; 
eih  upon  a  tower  to-^efcry  an  enemy,  which  is  performed 
with  great  acciirucy.  (i  )  To  avoid  them  .is  a  found  perCoB 
would  fliiin  him  who  has  the  p'agne  on  liini  Wherewj/^, 
'Jhe  apdflla  adviles  to  mark  ttiLin,  in  cider  to  thr  declin- 
ing ol  I  hem,  not  il^ftroj  ing  of  ihern  ;  to  ci;t  tlicm  c.<f  by 
excorr!n':iiriica;ion,  not  ro  cur  their  throats,  or  inirn  thc.i-r 
bodic  for  hrrefv.  M'nlf  them  which  cayj'e  dtTifiins  .and 
avoiJihrm,  Note,  5.  'Ihe  perfons  whom  this  exhortation 
conctrns,  who  they  are  that  (nculd  judge  of  the  duClrinc^ 
and  leducers.  They  are  the  common  people,  the  Romans, 
•he  faints  or^  ■Chriftiaiis  at  Rome,  to  wlio-n  he  v.as  now 
wraiii_j  ;   to  thsuvihe  apjiUc  alio.vi  a  ju;)^me.it  ofjifcre. 


tion,  a  power  to  try  end  cxsinine  thcdoilrincsdt  iive red  by 
perfons  pretending  10  infalliable  infpirjiion  :  Itjuchycu, 
irithrcn,  I'tark  llicm  luMch  caufc  diviji'jns  contrary  Iv  the 
do^iincs  -which  ye  have  kari'.cd.  Oiriflians  an?"  by  uo 
means  to  be  led  by  their  teachers  blindfold,  but  »)Uf  ht  i;> 
fee  with  their  own  eyes,  to  cak^  nothing  upun  trufl,  but  ,11 
upon  trial,  to  examine  the  Jo^irines  they  aic  lauglii,  and 
to  ohl"erve  and  mark  the  teachers  of  thein.  /  liJcCihy.-.i, 
/ays  our  apollle,  ir.ark  thcvi. 

19  For  your  obedience  is  come  abroad  unto  all 
mm.  I  am  glad  thcrcrore  on  }'our  behalf:  but  yet 
I  would  Iiavc  you  wile  unto  that  which  is  good.; 
and  fimple  concerning  evil. 

As  if  the  apoftle  had  faid,  "  I  do  not  acctife  yoa,  bjt 
advife  and  warn  you  only  :  I  acknowledge  that  you,  the 
Chriftians  at  Rome,  are  famous  for  your  obedience  to  the 
apoftolica!  doclrine,  end  that  yon  walk  in  faith  and  love,  in 
unity  and  concord,  to  the  credit  of  ilie  crofpcl,  and  the 
honour  of  your  holy  religion.  But  I  would  have  vou 
know,  that  you  are  not  wi-.o!ly,  out  of  tianger  ofbeing  in- 
feftcd  by  thefe  jodaizers  -.  I  wifliyou  tl.-ere.'ore  wifdom  to 
efcape  their  fnjres ;  flie  Lord  make  yoii  wife  as  well  as 
zealous  ;  that  you  may  difcern  that  which  is  good,  and  de- 
cline thatwhichis  evil."  Z'^rwhence,  That  the  hcliti't, 
beft,  and  wijtft  of  Chriftians,  nuifr  not  look  i;pon  them.- 
fehes  as  t'ccure  from  the  fnares  of  fcdncers,  but  fiand  iii 
need  of  all  tiie  cautions  and  warnings,  of  all  the  advice  at»l 
counffcl  of  their  fpiritual  guides,  inorder  to  their  p:-cl'erva- 
tion  from  tlic  pollen  of  their  p>-inciples,  and  the  conijgioii 
of  their  example. 

20  And  the  Godofp.eacc  flvall  bniife Satan  ur.^ 
Aei  your  feet  Ihortly.  The  grace  of  our  Lord  ]e- 
fuii- Chrift  be  with  you.     Anicn. 

Thole  words  may  be  coril'derrd  eiiher  relatively  oralv 
fol.irdy  ;  if  rcl.itiveIy,or  with  relation  lothe  context,  i.htn 
hj  Satan  is  to  be  undcrftood  ftducers  and  falfe  teacher?-, 
wlumi  he  Ii^d  warned  the  Rom  jus  of,  in  the  preceding 
vcilc;  :  Mink  thfin  '.■:hich  Ciiti/c  a'iv.'fiins  S-ic.  I.ciirn  hence 
I.  That  allcorrnptcrscf  divin-etruths,  and  irojhlcrs  of  th« 
xhinch's  pence,  ;ire  Satan's  inftrut.^^nts  ;  Oul fheli hru'fe 
Stttiin,  that  is,  Satan  in  his  inflrumentf,  urnhr  y-jur  feit. 
learn,  1.  That  divine  evangelical  truth  (iiali  hs  finally 
vii'lorions;  no  weapon  fornjcd  agaiiifl  it  ftia!!  proiper  :  the 
head  of  error  Dnii  fall  low  at  iall  at  tiie  fest»f  truili.  Se- 
ducers may  bUifter  for  a  time,  but  ilial!  be  bruiAd  at  l.ilK; 
the  fjod  of  peace  iiiallbruife  Satan  flionly.  Confidei-  the 
words  abix)liitd^,a4id  we  have  t  virtory  ppoclainud';  the 
author  of  t/iat  xittory  deriared,  the  God  of  price  ;  tl.« 
enemy  conouercc!,  Satan;  thc<:':nqurfl,  or  niannejcf  ccn- 
cj'.iering,  by  biuiling  ;  t.ie  time  of  the  coi.cjotft.  pot  pjc- 
j'cntly,  but  Hionly.  The  C-td  if  p,  ace jh  .U  hriff  Satan 
fhii  lly  under  y.-.tr  feet.  Ijcctrn,  j.  1  h«t  ilrc-  rcctmcilfr  t-f 
the  woild  fiiall  be  the  fubducr  of  Satan  ;  and  in  fubdu'i  <r 
Satan,  he  co!i'-iier>  ail  his  inftrnments  :  He  faith  not,  God 
Ihallbruii'efeduccrvand  heretics  under  your  ix.e\  \  bu:  i-i. 
tan,  and,  in  him,  all  iha:  belong  unro  him  ;  as  iheiall  c  r 
th.:  genera!  put;  the  v.ht.'e  ariiiy  to  the  rout.     2.  'iJi.,c- 

Al;uighty 


(>24 


R    O     M     A    N     S. 


Chap.  xVi. 


A!fn!j^tyjGoil,  in  Ws  own  tiinf,  will  make  hdievrrs  com- 
jiiete  coiii'«\i:rors  over  Satan, and  all  their  rirriiiial  enemies. 
Nifte,  T>).j|it  is  by  virtue  of  Chrili's  ci>iii]nefl  ovft-iatnn, 
ihat  Inliewrs  become  conquerors ;  for  die  proinifc!!!!  re 
refers  loilie  origiiisl  prumiCe,  Gen.  iii.  15.  ThaSlflRriil, 
ibc  fctd  of  the  wc'iun,  fliiH  bresk  the  ferpents  heaii :  Si) 
ilien  it  is  by  virtus  of  tli.ic  av5l  of  Jefj^Chrifl,  bru'linn  the 
Crrpcnt'i  I'.eaJ,  yea,  brer.k'ng  it,  that  Satan  is  brtiifcc!  on- 
i\ir  our  feeti  A^  Chnit  briiifed  him  under  his  o^-n  fcer, 
I'o  in  hi>  OAii  time  he  wdl  brtiile  him  u!;iicrovic  feet.  The 
pcrfimil,  as  well  as  the  rfpr<feiicative  feed  of  the  woman, 
tii.il!  breuk  the  ferptnc'i  he.id.  Remember,  poor  tempted 
Chriftian,  for  ihy  comfort,  tlie  Goil  of  peace  will  tread 
Satan  undrr  \\\\  feet,  fjiortly ;  thou  I'li.iU  fee  thy  foot  on 
i!ie  ni'fk  of  thy  eneiny  ;  ant!  w.  hen  once  thy  foot  is  over 
the  ihielhold  ofiMory,  tlioii  fhaltcaft  back  a  fmilinj*  Ioi>k, 
anJ  f.ty,  '"  Now  Satan,  do  thy  worJl :  throu^jh  grace  I 
am  where  thou  (halt  never  come." 

21  TiiTiotheus  mv  work-fellow,  and  Lucius.iiid 
{afon  and  Sofipatcr  my  kinfinan.  fiiiute  you.  22 
1  Tcrtius,  v.-ho  wrote  :.'i/j  epiftle.  I'alutc  you  in  the 
Lord.  23  GaiUs  mine  hofl,  and  oi  the  whole  church, 
falulcth  you.  F.radus  the  chamberlain  of  the  city 
falutcthyou,  and  Ouartus  a  brother. 

Our  aponie  had,  in  the  former  part  of  the  chapter,  fa- 
hited  ihvirs  perfoni  hlmfelf ;  here  he  fends  the  f.ilutations 
of  thofe  that  were  v.iih  liim  to  iltc  faints  or  Chriilians  at 
Rome  :  Hereby  Hien-ing  that  mutu.il  love  and  amity, thu 
hippy  concord  and  unity,  which  is  and  ougiit  to  be  be- 
tween all  the  Tincere  difciples  and  followers  of  Jefus,  when, 
though  not  in  body, yet  in  mind,  they  fiiould  be  prt-fent, 
wiili  one  another,  an. I  though  dirtant  in  place,  yet  undi- 
vided in  aftVction.  The  twopriwcipal  perfons  here  lendinp; 
joint  faliuatians  wiih  the  apoltle  to  thefe  Romans, .were 
'J'imothy  and  G.iius.  The  former  St.  Paul  calls  his  w<irk- 
fellov.',  or  fellow-labourer  Tirnjtheus  my  'ucrk-fcUo'v.—^ 
Wiicrc  «;/<•,  The  great  humility  of  the  apollle  in  dignify- 
isijrfo  young  a  sian  as  Timothy  then  was,  with  this  iiile. 
AV.'iat  greater  dignity,  then  to  be  a  fellow-worker  w'iih  the 
apollie,  in  planting  and  propagating  the  gofpel  of  Jefus 
Cliriit'  T  he  latter  was  Gains,  whom  thi;  apollle  calls  hit 
h(jf}',  and  tha.h'jCt  of  the  '.'jh-As  church  ;  that  is,  a  perfonem- 
jiloycd  by  the  church  of  Corinth  to  entertain  Chrirtian 
flranger.i.  'I'o  perfor.'n  the  Sieaneft  oflice.<i  of  love  ami 
Jcrvite  U^r  the  perfocuted  or  dilVrclTid  f.iints  and  fervants 
of  Jefus  Chrill,  10  et'.terrain  them  in  our  houfe?,  yea,  to 
«»alh  their  feet,  is  an  honourable  and  acceptable  fervice. 

2.i  Tlie  i^race  of  our  Lord  Jefus  Chrifl  In  with 
^-ou  all.      Amen. 

Here  again  ourapoflle,  from  the  abundance  ofhisafttc- 
tionate  heart  towards  them, repeats  his  benediction  of  them, 
t!nt  the    aiercy,    grace  and  g  lodnefs  of  the  Lcrd  Jefus 


Chrirt  tljly  :-bideiipon,  and  ever  rrcTPContinue  with  them. 
W  here  n'/f.  The  f(  iirf.'Hi  ^.■.■.l^.■rif,inal  fprinp  from  whcnre 
all  grate  <ioth  rife  and  liow  ;  nan;cly,  from  Jvius  Ciiritt  : 
The  grace  of  our  LwJ  'Jtjus  Chrljh  It  is  fo  called,  becaufe 
he  purchafcd  it  for  us,  becaufe  he  applies  it  to  us. 

25  Now  to  him  that  is  of  power  to  cflablifli  you 
according  to  my  gofpel  and  the  preaching  of  Jefus 
Chrill,  according;  to  the  revelation  of  the  inyllery 
wliich  wa.s  kept  ftcrct  fmce  the  world  bc;^an,  26 
But  now  is  made  manifeft,  and  by  the  fcripturcs  of 
the  prophets,  according  tothe  commandment  oftht 
evcrl.illinj  God,  made  known  unto  all  natipps  .for 
the  obedience  of  faith.  27  To  God  only  wife,  ic 
f^lory  through  Jefus  Chrill  forever.     Amen. 

Our  apottle  here  corclt^des  l;is  excellent  epiftle  v.ith  a 
fulcmndoxolcgy  (.r  thankfgivir.g  to  God  :  In  w  hich  hefirft 
(Itfrribes  Gcd,  and  iheiiafcribt*  etern;!  glory  to  him.  He 
defcribes  liini,  bo;h  liy  hi>  power  a::d  by  his  wifdt>m.  By 
his  power  firft,  "}  •>  him  that  is  {:He  to  fftabliP?  )  c.v  jccirding 
to  my  go/pel;  that  is,  to  eftablifli  yc  u  in  graceand  triith,iii 
faith  and  holinefs,  and  to  keep  ynu  from  fjlling  into  (in 
and  error.  Suih  is  our  weiknefs,  and  Satan's  power, 
that  unlcfs  God  conf.rmardelbbrih  us,  we  Hiall  fuon  run 
into  fin  and  danger.  ,  A'-j/e'  farther.  The  ii'.itruiuentai 
means  which  God  makes  jfe  of,  for  h:s.p;ople"s  eihiblilh' 
ment,  and  that  is  the  gofpel,  and  the  preaching  of  Jefus 
Chnfi,  the  doclrine  of  the  gofpel  *hich  Chrifl  and  his  a- 
apollles  taught  and  delivered.,  This  is  called  a  myftery, 
kept  IVcret  fmce  the  world  began,  ard  ni.wm.".ce  ni.n'.fell 
for  the  obedience  of  the  faith  ;  that  is,  that  it  may  be  be- 
lieved and  obeved.  The  iecor.d  attribute  in  the  deftrip- 
tion  of  God,  is  hiswifdoni:  he  is  called  the  wife,  the  only 
wife  God  ;  not  to  exclude  the  Son  and  Hcly  Ghoft,  but 
the  wifdom  of  the  creature  only  :  He  is  only  wife  origin- 
allv,  his  wifdom  is  of himfcif ;  yea,  his  wifdom  is  Iiimlelf: 
The  wifdom  of  God  is  not  a  tjn.i'ity,  feparable  from  !iim- 
felf,  btit  is  his  very  efli-nce  and  naiiire.  He  is  cidy  wife, 
becaufe  he  is  incomparably  wife ;  there  is  none  ilut  for 
wifdom  can  consparc  with  him.  lie  has  ^«^ifdom  in  Inch  a 
degree  and  eminenty,  that  the  very  angels  are  chargeable 
with  folly  before  him.  In  a  word,  he  is  only  w;fe,  be. 
c.nufc  all  wifdom  is  derived  from  him  ;  all  the  wifooiii  of 
angels  and  men  is  but  a  rav  from  h.is  light,  a  drop  from 
his  ocean.  And  if  fo,  iiien  let  the  wifdom  of  God,  in  all 
his  dealings  v.i;h  usindcur'sbe  admired  .in  iyiijred  by  us  ; 
for  ail  his  work?  of  proviilence  sie  as  t)rde!:y  ami  pirficl 
as  his  woiks  of  creation,  though  wejtrceive  it  not. 

Kozi!  urJto  Idm  that  ii  able  to  keep  ui  from  fdUng  and. 
To  prejcnt  us  favltkfs  before  the prtfmce  tj-  hh  ^loiy 
v'ilh  exceeding  joy,  to  llu  only  wife  GoU  our  Saviour, 
It  glory  and  majejiy:  domimm  and  pr^iuer,  noiu  and 
a  ,^.     Amen , 


Ti:n 


r.    CORINTHIANS. 


<>J.l 


If  is  written,  eyq  fias  riot  P*eTT,'nor  ear 
ler  hive  entered  int'>  >rt  of  man, 

tn.:  -  .;.j>  wliich  God  hnth  prcparca  lor  lliemthat 
lov  ■  iM,;i.  lo  But  Cod  !i;itli  revealed  them  unto  us 
by  1  '  Spirit :  for  t!ic  Spirit  fearchelh  .ill  things,  yea 
the  Acty>  tiiin^sof  God.  ii  For  what  man  knowcth 
the  thi;i,;s  of  a  man,  fave  the  fpirit  of  man  which  is 
in  him  r*  Even  fo  the  things  of  Cod  knowcth  no 
man,  but  tTie  Spirit  of  God.  \.,    ,     , 

Thef'--  v.ords,  £_vf/ /'jt;:^  wo/ /c^«,&c.  do  not  immediately 
refpecl  the  hippintfi  ofheavcn,  .inJ  a  future  ftate,  thc^ugh 
very  often  ihey  arefoapplied.but  they  are  prini.irily  fpi..k-'ii 
of  the  j;olptl  ftite,  anil  of  tile  bkJi.ig-  to  be  enjoyeil  by 
them  th.iiUive  God  ii^'re:  From '.vheiKi.- a  gouil  arj;urnenc 
may  be  dr.uvn  to  jirovethc  inconceivable  happiuefsot' the 
faitits  hereafter.  Though  they  have  felt  ahtd  tailed  joys 
unrpeak.ihle  and  full  of  j!,lory,in  the  aftings  of  their  faith 
and  live  upon  Ood  at  prefect,  yet  all,  th.it  :hey  have  leen 
ant1  heard,  all  that  they  h:ive  tafted  and  frl:  in  the  \v.,y  to 
heaven,  fall,  infinitely  Ihort  of  the  perfect.:)  andblefl'd- 
nefs  of  that  place  and  ftate.  Lurd  !  ho-v  v.  ill  tliy  iiiiiiie- 
diaie  prefence,  when  we  come  into  it, he  ngrest  furpriieto 
rhofe  of  us  th.ic  have  now  the  jrreateft  acquaintance  with 
it !  Farther,  The  care  r.nd  kindnelb  of  Cod  towards  his 
fcrvanrs,  in  revealing  to  them  by  his  Spirit  ihofe  great  and 
good  things  prepared  for  theia  which  furpafs  man's  iinder- 
itandini^.  Though  eye  hath  n'J  fieri,  n'lr  ear  beard,  nor 
heart  conceived,  the  things  vjhlch  G'id  hath  prepared  for  them 
that  Itvc  htm,  yet  God  has  revealed  them  to  us  by  his  Spirit, 
There  is  a  twofold  revelation  of  the  happinefsof  a  future 
ftate.  licveluthfidel,  and  rtveLtlo-  vifionls,  a  revelation  of 
faith,  and  a  revclationjby  vifisn  and  light  ;  the  former, be- 
lievers have  by  the  help  of  the  Holy  Spirit  in  this  life,  as 
vljtores,  the  latter  they  (liall  ere  longei.joy  in  heaven,  as 
comprehenjeres,  where  they  fliallfce  as  they  are  leen,  and 
k:i'.)iV3s  they  are  known.  Laftly,  That  the  Holy  Spirit,' 
which  thus  reveaieth  hidden  ctJnnfels  toman,  andfearch- 
eththfdecp  thingsofCcd,  is  omnilcieni,  and  really  God. 
Mark,  ( i)  Hefearcheth  deep  iringj;  he  is  not  only  acquaint- 
ed with,  and  privy  to  theiurface  and  outliiie  of  things. biit 
iearcheih  things  to  the  bottom.  Aod,  (2.)  Ke  fearcheih 
not  only  the  d.ep  things  of  rnan,  as  of  kings  ar.d  princes, 
whole  hears  are  a  great  deep, but  thedeep  things  of  God; 
therefore  the  Spirit  is  God;  for  as  the  apcltle  argues, ver. 
II.  No  vtar.  kttr,-weth  the  things  of  a  man,  ice.  even  J  a  tie 
things  of  G'jd  k'io~ueth  no  n:an  but  the  Spirit  nf  God,  or  he 
that  is  with  God,  in  Go^,  yea,  God  hiiiifelf,  as  intimate 
with  him  as  the  foul  is  in  the  body.  If  the  fpirit  that  is 
in  man  were  not  man.itcouid  ntverkoow  thedcep  things 
of  man  ;  and  if  the  Spirit  of  God  were  not  God  he  could 
never  fearch  and  knov,'  the  deepeft  things  of  God. 

12  Now  we  have  received,  not  the  fpirit  of  the 
rorld,  but  the  Spirit  which  is  of. God  ;  that  we 
mi;^ht  know  the  things  that  are  freely  given  to  u.sof 
God.  13  Which  things  alfo  we  fpeak,  not  in  the 
Tvords  which  man's  wifdom  teacheth,  but  which  the 


P£oIy  Ghofl   teacheth,  comparing  fpiritual  thin  's 
with  fpiritual. 

Njtc  here,  i.  The  apoftle  declares  what  fpirit  they  }i,id 
not  received,  namely,  the  fpirit  of  the   world:  M'chaven:t 
received  the  Spirit  of  the  -u/orld;  that  is,  the  fpirit  which  fug- 
gcfts  vvordiy  wifdom,  and  favours  only    worh'ly    thing*, 
which  ads  and  influences  only  wordly  men.  In  the  uhnlc 
generation  of  worldly  men,  there  is  the  fame  worldly  fpirit 
and  iliis  fpirit  C(f  the  world  is  an  earthly  fpirit  ;  it  is  a  low, 
a  little,  and  narrow  Spirit  :  Larthly  things,  which  arepre- 
fent  ard  vifible.fuch  a  foul  gapes  afier,and  grafps  bard;  but 
future  and  invifible  things,  which  are  far  oft,   and  out  of 
fight,  are  neither  believed  nor  fought  alter.  2.  The  apol- 
ile  declares  what  Spirit  they   had  received,   namely,  the 
Spirit  which  Is  of  C:d.     And  of  what  ule  that   Holy  Spirit 
is  uiro  tliem:  It  teaches  tiiem  to  kno-cjthe  things  luhlck  arc 
freely  given  V  Go'l ;  th.it  is  the  Holy  Spirit  ofGod  are  ;  we 
are  enlightened  with  the  knowledge  cf  that  grace  and  good- 
nefs  of  God  which  isdifcuvered  to  u-  in  the  gofpcl  ;    >ve 
know  both  divine  aiyfteries  and  iliviue  n;ercies  bi  th  what 
God  hath  done  for  us,  and  what  he  hath  wrought  in    us, 
which  are  the  things  that  are  Jr,eiy  gh-in  us  ct  Cod.    IS'cle, 
3.  '1  he  apoftle  declares,  he  pre.ichcd  thefefjiritual  things 
after  a  fpiritual  manner,  not  in  the  words  which  man's -lif- 
dom  teacheth,  but  luhuh  the  Holy  Ghojt  teacheth  ;     that   is, 
in  the  words,  and  after  the  manner  now  counted   by  the 
Gentile  philofophers  to  be  learned   and   wife,    but  in  the 
very  words  and  after  the  very  manner  which  the  Spirit  of 
God  teacheth  us.      Where  Lam,  That  the  holy    apolHcs 
fpjke  and  writ  by  the  immediate  infpiration   i>f  the  .Holy 
Ghoft,  as  well  as  the  prophets  of  t)Id  time,  and  delivered 
nothing  as  from  Gid,  to  what  God  revealed  to  them   by' 
his  Holy  Spirit ;   and  accordingly,   fome    interpret  tbofe 
words,  Comp.irlng  fplrlfaal  thlrf^s  'd'lth  fphltutil;     that    is, 
fay  they,  comparing  the  things  which    were   writ  by  the 
Spirit  in  and  under  the  Old  Teftamcm  with  what  is  now 
revealed  to  us  under  the  New. 

4  But  the  natural  man  receiveth  not  the  thing* ' 
of  the  Spirit  of  God  :  for  they  are  foolilhnefs  unto 
him;  neither  can  he  kndw  thtm,  Kcaufe  they  are' 
fpiritualiy  dilcerned. 

Note  here,  i.  The  fubject  fpoken  of,  the  natural  man  ; 
not  <r«i)i,xef,  the  fcnfual,  but  pnyin,  the  animal  nnm,  who 
aclsonly  by  the  prircifiles  of  human  realbn  and  worldly 
wifdom  ;  who  though  well  furril (lied  with  intelleilual  antl 
moral  improvemcnis,  it  yet  dcltiiute  of  the  enlightening 
Spirit,  and  the  renew  ing  grace  of  God,/  2.  Whatishere 
affirmed  of  the  iiatur;:!  man,  with  reisreuce  to  fpiritual 
things,  (i.)  That  he  rectiveih  not  the  things. of  the 
Spirit  of  God.  (2.)  That  he  cannot  knew  them.  Where 
note.  That  itisnot  faid^  Thache.know."":!:  \:rt  the  thiiigsof 
God,  but  the  things  of  the  Spirit  cfC  ere  are  limie 

things  of  God,  which  a  natieral  iv»:-  ,•      .-v,   but  tie 

things  of  the  Spirit  of  God,,  as  J)- ut  lis  purely  evaiigelicaf, 
tbefe  he  recciveth  not.neiiherin  JiisumJciliEuJing,  tK>r:i> 
his  will.  N've,  further,  jt  js  not  barely  fjid  thctjje  dc;h 
nor,  but  thatJi*  caniiut  kjiffw  U»e^.  Nauualreafonalone 


^s^ 


1.    CORINTHIAN  S. 


Chap.  hi. 


by  vk  hat  helps  focvcr  airiftcd  and  improved,  is  altogether 
infnflicJent,  without  fpiritualilluiniiiaiion,  to  apprehend  lu- 
,f)crnatural  and  evangelical  truth  ;  not  but  that  theSpiritof 
C/nd,  in  the  work  of  illumination  and  converfion,  makes 
ufe  of  our  realbn  ;  that  flower  cf  the  Ibul  is  not  blafted, 
blit  more  cpcncd  by  ihe  blowing  of  the  blel>"cd  Spirit. 
Chrillianity  doth  not  command  us  to  throw  away  our 
res  Ton,  but  to  fubjiigate  it ;  not  to  deny  or  difown  our 
reafiMi,  biit  to  captivate  it  to  the  obrdience  of  faith  :  But 
the  feiifc  of  the  apoftle  ij,  that  a  perfon  of  the  nioltexqiii- 
Hte  natural  acconiplifiiments,  and  one  that  has  improved 
his  reafon  to  ihehighrll  pitch,  canr.ct  beholil  evangelical 
niyOcrics  in  their  jiropcr  light,  or  embrace  thcii  in  their 
verity  and  beauty,  without  the  fuperadded  aids  and  aliift- 
anccs  of  lbs  Holy  Spirit.  3.  The  reafons  declared,  why 
thejiatural  man  receiveth.  not  the  things  of  the  i^pirir, 
bccatile  thty  are  folifbuefs  ur:toh:m;  that  is,  he  acco\ints 
them  foolilhncfs  when  propounded  to  him,  bcciufe  he  doih 
rot  lee  them  proved  fiom  principles  cf  natural  realon,  and 
•by  philofophic.il  productions  which  is  the  only  wifdoni 
that  he  fecksafter.  The  reafon  is  alfo  added,  why  he  can- 
not kno-JD  ihctn,  hccaufc  they  are  fpir'ttnally  difcemtd  ;  that 
is,  the  natural  man  cannot  know  divine  things  by  that«if- 
dom  which  he  alone  v.  ill  be  conducted  by  ;  and  fpiritual 
things  mufl  be  fpiritually  difcerned  ;  for  being  mylteries, 
they  are  not  knowable  by  human  reafon,  but  by  fpiritual 
revelation.  And  if  the  wifdom  of  the  world,  that  is,  the 
learned  and  wifeft  men  in  the  world,  were  thus  unable,  by 
the  fharpe-ft  light  of  reafon,  todifcover  evangelical  myfte- 
ries;  Lord!  how  endearing  are  our  obligations  for  the 
benefit  of  Aipernatural  revelation,  v  hereby  the  hidden 
wifdom  of  God  is  made  known  unto  us 

15  But  he  that  is  fpiritual,  judgcth  all  things, yet 
he  himfclf  is  judged  of  no  man. 

As  if  the  apoftle'had  faid,  "  Although  the  natural  man, 
who  a(fteth  only  by  principles  of  human  reafon,  receiveth 
nit  the  thing!  cf  the  Spirit,  nor  can  know  them  by  any  fi tidy 
cfhis  6-.y«,  becaiUe  they  are  fpiritualjy  difcerned  ;  yet  he 
that  is  fpiritual,  that  is,  who  hath  the  revelation  and  illu- 
mination of  the  Spirit  of  God,  judgcth,  or  difcerneth,  and 
Trieth  all  things,  that  is,  oil  fpiritual  matters:  yet  he  him- 
felf  is  judged  (J  M  man,  that  is,  difcerned  by  none  who 
hath  no  higher  principle,  than  that  of  nature  to  difcern 
things  by."  Learn  hence,  That  fuch  Chri(tians  as  are 
cn1i"-htened  and  renewed  with,  guided  and  condu(fted  by 
the  Hdy  Spirit  of  God,  are  the  only  proper  judges  of  fpi- 
ritual matters,  able  lounderfland  their  duty,  and  to  difcern 
between  good  and  evil.   He  thai  is  fpiritual judgeth  all  things^ 

i6For  whoh.ithknown  the  mind  of  the  Lord, that 
]icmayinllru£t  him?  But  we  have  the  mind  ofChrift 

That  is, ''What  man,  without  divine  revelation  and 
fpiritual  illumination,  ever  knew  orunderftood  the  mind  of 
Cod  lb  well,  as  to  be  able  to  inflruft,  di'-ecl:,  and  inform 
the  fpiritual  man  about  it  ?  But  we  who  are  fpiritual,  have 
the  mind  of  Chrift,  and  fo  are  able  to  difcern  and  direft, 
to  guideandinftrucl  others  about  it.''  Learn  hence,  That 
r.onc  are  Hi  and  futficient  to  interpret  the  mind  of  God 
nto  others,  who  arc  not  atquaiiued  v.'iili    it  iheinfehes: 


JVe  have  the  mind  of  Chrift,  faiih  the  apoflie  of  himfclf  and 
his  fellow-labourers  in  the  gofpel :  Hisnieaning  isnotonly 
this,  that  they  had  the  minti  ofChrid  written  in  a  book, 
but  that  they  had  a  dear  underitandingof  it,  and  fo  were 
fitted  to  interpret  it  to  others.  There  is  no  fuch  know- 
ledge as  the  knowledge  of  experience,  no  teaching  like 
unto  experimental  teaching. 

CHAP.      III. 

Our  apcflle  havinS;  reproved  ihe  Ccrirjhians  for  (heir 
conterUions  and  divifioHi,  for  the  /aliens  c;:d  pariiei 
which  xvere  found  among Jt  t/unn;  here  Jfiavs  zvhat 
a  fcandal  their  (Jijfetifions  were  to  religion,  and  a  rC' 
proach  to  tliemf elves. 

AN  D  I,  brethren,  could  not  fpeak  unto  you  as 
unto  fpiritual,  but  as  unto  carnal,  rt'fnasunto 
babes  in  Chnfl, 

As  it  the  apoftle  had  faid,  "  My  brethren,  although  I 
fpeak  the  higheft  wifdom  amongft  them  that  are  prrfecl, 
yet  could  n<Bt  1  fpeak  unto  you  as  unto  fpiritual  perfons, but 
as  unto  carnal,  bccaufe  the  works  of  the  flefh  are  found 
with  you,  and  at  the  bcfl  you  are  but  babei  in  Chrift." 
Learn  hence.  That  even  amonglt  thofe  who  are  the  true 
and  real  members  of  the  vifible  church,  fonie  are  fpiritual, 
and  fome  are  carnal,  foBie  are  men,  fome  are  bibei.  The 
apodle  doth  not  call  them  abfolutcly  carnal,  as  if  they  wete 
wholly  given  up  to  the  works  of  the  flefh;  but  compara- 
tively fo,  having  too  muchcarnaliiv  and  corruption  in  them,, 
and  favouring  too  much  of  the  flelli,  though  tur  the  main 
truly  pious  ;  and  therefore  he  ufes  the  word  as,  for  midgi- 
tion  fake  :  I  could  not  fpeak  unto  you  but  as  unto  carnal. 

2  I  have  fed  you  with  milk,  a:id  not  with  meat: 
for  hitherto  ye  were  not  able  to  bear  it,  neither  yet 
now  are  ye  able. 

With  milk,  that  is,  with  eafy  and  common  truth? ;  not 
withthe  myfteriouspart  ofgofpel«knowledge  ;  wirhthefirfl 
principles  of  the  doctrine  of  Chrill,  and  not  with  the  higher 
doftrincs  of  Chrilfianity,  which  neiiher  then,  nor  now,  are 
ye  able  to  bear.  Learn  hence.  That  it  is  great  prudence 
and  wifdom  in  the  minillers  of  Chrift  to  inftruft  people  in 
the  firft  principles  of  religion,  in  order  to  their reguhrad- 
vancing  higher  in  Chriftianity.  Minifters  are  fpiritual 
nurfcs  ;  they  firft  muft  fer d  with  milk,  then  with  meat, 
otherwife  they  will  not  nourifli,  buf.deftroy. 

3  1  For  ye  are  not  carnal  ;  for  whereas  there  is 
among  you  envying  and  flrifc  and  divifions,  are  ye 
not  carnal,  and  walk  as  men  ? 

That  is,  "Ye  are  in  a  great  meafurc  carnal ;  for  your 
envy,  ftrife,  and  divifions,  prove  you  tobefo,  and  that  you 
liVe  according  to  the  corrupt  nature  of  man."  They  had 
the  feed  and  root  of  grace  abiding,  and  yet  the  relics  of 
corruption  remaining  ni  them.  1  here  is  a  vaft  difTerence 
between  weak  grace,  and  no  grace:  between  the  prefence 
of  fin,  and  the  power  of  fin.  But  how  could  the  apollle 
here  call  the  Corinthians  carnal,  and  babes  iii  Chrift,  when 


Chap.  ni. 


I.    CORINTHIANS 


G.> 


^•^5 


in  chap.  i.  ver.  <;.  he  affirmed  tY»3t  ihey  v/ere enrUheti -uirh 
all  kno-^lf,lgf  and  utterance  P  Ay\j'.  That  niip;ht  be  true  as 
to  fome  psrcicular  perfons  aniongft  them  who  had  thole 
extraordinary  giftsof  tonj^ues  and  niiradesgn-en  tliem  for 
the  confirmation  of  the  gofpel  ;  and  yet  what  is  herefaid, 
be  true,  as  to  the  gcnerahty  of  tliem,  that  iliey  had  too 
much  carnality  and  unmoriified  corruption  remaining  in 
tbem  :  ye  arc  yet  carnal.  Next,  What  proof  he  gives  of 
it,  namely,  ocular  dtmonftratioii  ;  for,  lays  he,  there  are 
among  you  emying,flrtfc,  and  dlvijions .  )Lnvy,  as  the  root 
bears  Itrifc;  and  ftrife  breeds  diviliont  and  factions.  Envy 
is  a  peftilent  lull,  yea,  a  devililh  lufl ;  it  makes  another's 
good  our  grit  f.  The  devil  envies  God  and  man  their 
happinefs  ;  lie  rejoices  at  the  deftruftion  of  finners,  though 
he  h:isnoadvant.ige  by  it  ;  nay,  though  it  increafeth  his 
torment,  becaufe  they  were  tempted  by  him  to  (in.  There 
is  nothing  fo  like  the  devil  as  a;i  envious  nian,  with  his 
cloven  foot,  to  make  divifion  wherever  he  comes.  Learn 
hence,  i.  That  envy  is  the  caui'e  nml  companion  of  llrife. 
2.  That  ilrile  and  contention,  differencec and divilions,  are 
eftenfi)unil  in  the  churchesof  Chnlt,  and  ainongp.irticular 
Chiifti.ms.  •?.  That  fo  far  asthefe  prevail  in  and  among 
any,  it  evidences  liutihey  are  carnal,  and  walk  as  men. 

4  For  while  one  faith  lam  of  Paul,  and  another, 
I  am  of  Apollos,  are  yc  not  carnal  ? 

That  it,  one  f:iith,  in  oppofnion  to  another,  I  am  the 
difciplL-  of  Paul  ;  aid  another  I  follow  Apollos  :  and  t  hus 
probably,  they  call  ihemfelvei  after  the  names  oftheir  ad 
mired  preacher^,  facbioufly  crying  up  one  nimirter  above 
iinother.  Hence  learn.  That  although  itbe  a  people's  duty 
to  have  a  oreat  and  hitrh  efteem  of  the  minillersof  Chrill, 
vet  muft  not  their  relpcCl  degenerate  into  a  iiiilul  admira- 
tion of  their  perfons;  for  the  fiidious  affecting  of  one  minil- 
ter  above  another, is  both  (inful  and  dangerous.  When  the 
gifts  and  abilities  of  one  minifter  are  cried  up  to  the  con- 
tempt of  others,  it  occafious  enmity  and  diflcidion  amongll 
niinifters  themfelvei,  and  their  people  alfo  :  Jreye  not  csr- 
nal,  ivhfn  r^nc faith,  1  am  of  Paul,  and  ai'.clher,  1  am  cf 
yipilhs  ?  It  if'added,  chap.  i.  i  2.  And  UfCh  Ifi  ■•  That  is, 
they  f.iclioufly  laid  they  were  of,  or  for  Chrill  in  oppoii- 
tion  to  his  mmifters.  They  pretended  to  the  immediate 
teachings  of  Chrift.  and  had  no  need  of  the  rainilVy,  either 
of  Paul  or  Ap  )!las.  Learn  hence,  That  altlioug,h  Chrilt 
only  is  to  be  relied  upin,  as  heail  of  his  church,  yet  it  is 
not  his  will  we  fhould  defpife  his  iuiniftry,  or  contemn  his 
miniliers  under  that  pretence.  ! 

5  Who  tht;n  i.s  Paul,  and  who  h  Apollos,  but 
miniftershy  whom  ye  believed,  even  as  tbo  Lord 
gave  to  every  man  ^ 

Ai  if  the  apoftle  had  fj'd./' Neither  Pan!  or  Apollos 
were  the  authors  of  your  f.-iith.  but  only  n-iini'.ierisl  helpers 
of  it,  as  Gild  i-  plcafed  to  fiir^  iiii  them  with  gifts,- and  to 
give  a  bI<:JTing  to  their  tninifterial  endeavours."  ^ocr 
ininiliers  give  out  toyou  as  God  gives  in  to  them,  and 
therefore,  you  onjht  no:  faJliouily  to  boalt  of  their  gift?, 
n'->r  to  n.i  ike  parties  upon  tliat  account.  Learn  hence,  j. 
That  the  miniftrv  of  the  word  is  the  inilituted  nieai>and 
iiiltrumental  caufe,  whicli  God  hath  appointed. for  working 


faith  in  the  hearts  of  nicn.  '..  Tliat  God  iias  furnifli^d 
his  miniftcrs  with  variety  of  gifts  and  abilities  ;  all  which 
he  makes  ulcof,  in  order  to  that  end.  r^.  That  therefore, 
the  miniftersof  Chiiit  ought  neither  to  be  dtfiled  nor  nul- 
lified, neither  to  be  cried  np,  nor  trodden  down  ;  we  arc 
not  efficient  caufcs,  hut  only  inrtrumcntal  means  of  f-itli. 
Render  therefore  unto  God  the  glory  of  tiie  author,  and 
unto  minillers  the  honour  of  tlie  inflrument,  Who  is  Puul, 
end 'j)ho  is  Apollos,  but  minij?ers. 

6  I  have  planted,  Apollos  watered  ;  but  God 
gave  the  incrcafe. 

J  planted :  That  is  1  (irll  preached  the  gofpel  amor.fr 
you,  and  hril  inflruded  yon  in  the  principles  of  Chrift :  J 
converted  you  to  Clirifl.  After  ine  car.ie  Apo'.ios,  and 
watered  tiie  feed  which  1  had  fown  ;  but  God  it  was,  and 
God  alone,  that  cauled  the  feed  which  1  fowed,  ai.d 
Apollos  watered,  to  fructify  and  increafe.  Learn,  i.  That 
it  is  an  adt  of  difcriniinating  grace  and  favour  in  God,  to 
fend  out  his  minifters  plant  the  gofpel  ainongd  a  people 
that  never  before  heard  of  it,  2.  That  it  is  an  act  of 
farther  favour  and  grace  in  God,  to  follow  a  people  with  a 
lucceiTion  of  minifters,  in'ordcr  to  the  wateritig  of  the  feed 
formerly  fown  among  them.  3.  That  all  that  minifters 
can  do,  is  to  plant  and  water;  they  cannot  give  increafe, 
nor  procui"e  the  fuccefs  of  'lieir  miiiifterial  endeavours. 
Blefled  be  God,  that  he  doth  not  require  the  iucrefs  of  our 
labours  at  our  hands.  Wo  unto  us,  Hiould  he  f.iy,  "Ei- 
ther reconcile  my  people  to  me,  or  1  will  never  be  re- 
conciled unto  you."  Diligence  and  endea\ours  i  >oi!r'f, 
the  bIciTmg  and  fuccefs  is  God's  :  He  will  never  blame  us 
for  doing  his  work. 

7  So  then,  neither  is  he  that  plantelh  any  thing, 
neither  he  that  watered  ;  but  God  that  giveth  tbf 
increafe. 

The  fenfe  is,  'Neither  is  he  th.tt  planteih  to  bpeftee:n3.J 
as  any  thing,  nor  he  that  waiereth  as  any  thing,  but  xhc 
glory  of  all  muft  be  .nfcribed  to  God  that  give  th  the  increafe. ' 
Vet  muft  we  underftand  the  apoftle  fpeakin^  :hi;s  not  ab- 
folutely,  but  comparatively  ;  "  They  are  r.oi  ;.',iy  thing, 
tha:  is,  not  any  thing  of  ihemfelves  alone,  withoat  the  con- 
currence of  the  Spii  it ;  what  excellent  gifts  foever  they 
have, they  cannot  of  themfelves  make  the  word.they  preach 
effectual."'  Lord  !  how  many  fouls  do  find  both  the  nii- 
niftry  and  ministers  to  be  nothing  as  to  them?  If  it  beanv 
thing  topurpofe  to  any  foul,  it  is  God',  and  not  his  minl:- 
ters,  that  makes  it  fo,  The  heft  and  ableft  miuiftry  i% 
nothing  to  any  laving  purpofe,  without  Gi  U's  powtr  g  ■,■- 
ing    the  increale. 

8  Now  he  that  plantf-th,    and^hc    that  watrrrth. 
are  one;  and  every  one  fliall  receive  hisown  r'j\v'n'. 
according  to  his  own  labour. 

He  that  plante'.h,  and  he  that  waterelh,  are  ^.r.e :  that  i'. 
in  their  delignand  fcope,  in  the  aiiii  and  er;  I  ^A  their  mi. 
niftry  :  therefore,  they  fh-inld  not  be  factiouliy  divitlcd, 
either  among  themfelves,  or  by  their  hearers.  Alihouph 
there  is  a  variety  and  diverfity  in  the  gifts  of  Chrilt's 
4  L   z  njiniftcrs, 


-'-Jj^f 


I.     CORINTHIANS, 


Chap.    iit. 


imnJrteri,  yer  I'ns  intfiitanJ  Jefij^nof  th?ir  niiniftry  being 
one,  jJiey- all  ought  to  a;:rrfe  ns  cne.  They  fhouWbeone  in 
<lrn5l»-inr,'  ami  one  in  aft^ctton,  aiming;  at  one  an;!  the  fame 
mark  ;  nain<"lv,  tlie  glorv  of  God,  and  inen'i  falvation,  as 
tliey  are  oil'"  ill  their  office,  inflitutian  :<n'i  end.  Jt  follows, 
Every  n:Jti  fl)iillr<-cftv^hh  o'jjnriyjurd,  acarJirg  to  bis  ovjn 
fithcur.  Tht-nre  iearn,  tliat  every  iiian,  efpecially  every 
m'tu'iler,  is  t'ure  torecei^-c  a  proportionable  revvard  hereat"- 
s-T,  arcordincrto  liislabmir  and  working  for  God  here.  2. 
TJic  appfob-nion  and  diftinition  of  this  reward  :  He  fiiall 
receive  kis  o-Mn  revjan/ ;  implying,  that  there  .ire  degrees 
of  reward  and  glory  in  heaven,  according  as  men  have  la- 
boured more  or  lefs  for  God  here  on  earth  :  According  t« 
this  gradiu!  diverfry  fliall  be  gradiiDl  degrees  of  glory.  ?. 
Mhe  meafure  and  ru^e  of  this  reward  ;  according  to  his 
libour,  not  according  to  his  fuccefs;  acconling  ;o  his  in- 
ilaftry,  not  according  to  the  fruit  of  his  miniltry  :  If  he 
labours  faithfully,  CJnd  will  rew.ird  him  proportionably, 
though  few  or  none  have  believed  his  report. 

9  For  we  arc  labourerstogcthcrwithCod;  yearc 
God's  hufbanclry,^d  are  God's  building. 

Note  here,  i.  The  honourable  title  put  upon  the  mlnir- 
tcrsof  God  ;  they  are  labourers,  or  workers  together  with 
Crod.  But  in  what  fenfe  are  they  fo  ?  Anfw.  Not  fo  by 
any  power  of  their  own,  to  produce  any  fpiritual  effcd,  as 
if  they  without  God  could  work  faith  and  repentance  in 
:he  hearts  of  (Inners ;  but  they  work  only  by  an  externa! 
application  of  the  niinifbry  of  the  word,  and  the  means  of 
j:race  to  the  fouls  of  men.  They  are  under-laboiireN  to 
God,  and  Cod  honours  them  by  working  by  them,  and 
V  orking  with  thcni,  for  the  convcrflon  ot  men.  2.  The 
honourable  relation  in  which  the  church  ftands  to  Cod  : 
The  church  and  people  of  God,  are  his  hufbandry,  and  his 
building:  )!:  are  God's  }?ufhandry,  ye  are  God's  'ptiildin^. 
Which  phrale  implies,  (t.)  Power  and  goodnefsin  making 
them  fo  :  A  building  is  not  of  itfclf,  nor  is  a  field  clothed 
with  goodly  corn  of  itfelf.  (2.)  It  implies  dominion  and 
abiblutefuvereignty:The  mailer  is  the  ordererofthehoufe 
jnd  the  hufbandman  the  difpofer  of  his  ground.  (3.)  It 
denotes  propriety  and  interell,  that  we  are  not  our  own, 
but  God's.  The  houfe  is  the  owners,  not  its  own.  God 
is  their's,  and  ail  that  God  has  is  their's  alfo. 

10  According  to  the  grace  of  God  which  isgiven 
unto  me,  as  a  wife  mafter-builder  J  have  laid  the 
foundation,  and  another  buildeth  thereon,  liut  let 
every  man  take  heed  how  he  buildeth  thereupon. 

Kott  here,  i.  The  character  which  St.  Paul  alTuines  to 
himftlf,  namely,  that  of  a  luafter-builder,  yea,  of  «  ivife 
inajitr-builder.  But  wa;  it  not  vain-glorious  in  the  apoitle 
thus  to  defcribe  himfelf  .^^  Is  pot  Chrift  the  great  and  wile 
nialler-buiJder  of  his  church?  Yes,  undoubtedly  :  But  the 
apoftles  wercinftruments  in  his  hand,  which  he  honoured 
vith  fuccefs;  for  which  reafon,  St.  Paul  thus  fpeaks. 
Leant  hence,  That  in  (ome  cafes  it  is  not  vain-glory,  but 
a  neceiriry  duty,  for  the  miniders  of  Chriil  to  ni.ignify 
their  work  and  office  received  from  Chrift.  2.  Thefpeci;.I 
work  periornieJ  by  St.  Paul,  the  wife  uiader  builder,*/ 


laid  the  foundalht  \  that  is,  he  fiift   acqiiaintfd  them  with 
the'roduneius  and  fundamental  principles  of  the  Cnridian 
religion,  which    they  had  never   heard  of  before.     Learn 
thence,  that  it  is  a  fpecial   part  of  divine  wif'dom  in   a  mi- 
nifl-T  to  lay  at  Hrll  a  good    founilaiion  of  fcripture  know- 
ledge   in    the   minds    and    unJsrrtandings  of  his  people. 
Unlefs  we  have  a  knowing  people,  we  art;  not  like  to  have 
a    gracious   people.     All   our   I'ermons  will  be   dafhedTO 
pieces  upon  the  rock  of  our  people's  ignorance,  if  they  be 
not  well  caihehifed  and  inf^ructed  in   the  fundamentals  of 
Chriltianity.   3.   How  very  careful  our  apofHe  is  to  afcribe 
all    our  rtrength,   his  afiiftance   and  fuccefs  as  a   mafler- 
builder,  to  the  grace    of   God  :   According  to  the  grace   of 
God gi'jen  to  ir.e.      Learn  thence.  That  it  is  the  property  of 
every  godly  man,  much    more  of  every  gracious  minilter, 
to  attribute  all  that  good  which  is  either  received  or  dene 
byhiit!  to  the  grace  of  God.     What  man  ever  received 
•  more  grace  from  God,  or  did  more  fervice  for  God,  than 
St.  Paul  ?   And  fb  enlarged    is  he  upon  all   occafions,   in 
magnifying  the  grace  of  God,  that  he  is  never  fatiified  in 
exalting  of  it :   Not  I,   but  the  grace  of  God  that  was  with 
me,  iic.     4.  The  cautionary  direction  given  by  ifr.  Paul 
toallfuc^eedingminiifcrs  of  Chrift,  to  take  heed  that  they 
]ay.i)^,o:her  foundation  than  what  was  laid  by  him;    and 
that  they  build  fuit-ibly  upon  that  foundation  :    Let  exery 
man  t»kc  hcfd  kO'-J  he  build  therein.      Learn   hence,    That 
the  minilicrsot  Chrift  are  to  take  fpecial  care   that   they 
preach  no  other  dcclriiie  that  u  hat  Chrilf  and  his  apoftles 
preached,  and  laid  as  the  fouijdation  of  Chrillijuity  ;  and 
that  they  do  not  biiild  upon  that  fourdation  any  doitrine 
which  may  endanger  their  own  or  their  people's  lalvation; 
/  h^n-e  laid  the  fcunduticn^  and  let  every  man  take  heed  btvj 
■  he  buildeth  thereupon.  - 

X  1  For  other  foundation  can  no  man  lav  than  tliat 
is  laid,  which  is  Jefus  Chrift. 

That  is,  no  other  true  foundation  can  any  Bjari  lay,  than  ■ 
that  which  is  already  laid  by  nic;  nanie'y,th';  knowledge 
of  Jelus  Chrift,  and  faith  in  him.  The  ininilfers  of  Chrill 
ought  to  lay  no  other  foundation  than  Chrift  :  They  are 
to  lead  their  people  to, and  buiid  them  upon, no  other  rock 
butChrift.  All  threatenings,  proniife?;,  commands,  duties, 
privileges,  are  to  be  preached,  and  prefled  with  refpec'l  to 
Jefus  Chrift;  He  is  to  be  laid  as  the  only  foundation  in 
relpect  of  knowledge,  in  refpectof  faith,'n  rtfpectofjufti- 
fication,  in  refjucl  of  interceffionand  acceptance  with  God. 
The  ininiftcr's  great  work  is  to  fet  Chrift  forth  in  all  his 
glorious  fulnefs,  to  reprefent  him  in  all  his  oifices,  as  a 
glorious  objeft  for  the  eye  of  our  faith  to  look  into,  and 
fix  upon. 

12  Now  if  any  man  build  'ijjonthis  fouHdation, 
gold,  filver,  precious  {lone.s,  wot  :^.  hay.  flubble  : 
13  Every  man's  work  fhall  be;  .if.-ll.   For 

tlic  day  fhall  declare  it,  hf.?.  'ed 

by  iire  ;  and  the  lire  fhall  n  .of 

what  fori  it  is.      1 4  If  any  man's  work  abtde  which 
he  hath  built  thereupon,  he  fhall  riceiv<  1; 


Chap  III. 


T.     C  O  R  I  N  T  H  I  A  N  S. 


^37 


15  If  any  man's  work  fTnll  be  Iburnr,  he  fhall  fufF^-r 
lofs.-buthehiinfelf'niallbcf;ived;  yetfo,  as  by  fire. 

In  thefe  words  i  he  apnflle  fpeaks  of  two  for:sof  prcnclicrs 
under  the  metaphor  of  buildtrs  :  (i.)  Some  iliat  arc  found 
and  orthodox,  v.hoholJ  the  foundation,  and  build  upon  it 
gold,  fdvir,  strA  prechus /lf,nes  ;  \\\Ai\s,  loch  fincere    and 
wholelbine  doctrine  as  wiilhear  thetouih-itone  and  trial. 
yi.)  Others  that  are    unfound   and  erroneous,  who  hold 
indeed  the  foundatloa  of  Chriftianity,  but  build  upon  it 
futh  doarinesaswill  not  bear  tiie  trial,  expreffed  by  *ood, 
hay,  and  ftubblc^  which  are  not  proof  a^;ainll  fife.    Learn 
hence,  i.  That  the    doclrine  of  Chrill  and  the  truths  of 
the  gofpcl   are  very  excellent,    and  exceeding  precious  ; 
compared  10  gold,  filver,  and  precious  ftones,  for  their  n(c- 
fulnefs  and  precioufnefs.     Learn,   2.   That  nil  errors  and 
faUlioads  in  religion,  all  erroneous  and  falfe   doctrines, 
though  not  fundamental,   are  yet  no  better  than  hay  and 
ftubble,  vain  and  unprofitable,  vile  and  contemptible.    (3,) 
As  a  two  foil!  builder  defcnbed,  fo  a  two-fold  event  de- 
clared:  Seme  men's  work,    that    is,    their    doctrines  and 
praiflices,  will  abide  the  fire,  others  will  be  burnt  up,  and 
i'utfer  lofs ;  where,  by  the  fire,  underftand  the   word  and 
Spirit  of  God.     A  probatory,  not  apurgatory  fire,  is  here 
intended;  becaufe  it  is  faidto  burn  not  the  perfon,  but  the 
action,    and    ffvery  action  too   of   every  man.      Now  the 
Pcpilh  purf;atory  fire  tries  not  all  perfons,    fome  are  ex- 
empted as  martyrs  ;  and  not  ail  actions  neither,  but  wicked 
ones  only  ;   whereas  this  fire  fliall  try  every  man's  work. 
The  meaning  is, that  the  light  of  Goil's  word  and  Spirit 
will  nianifeft  the  verity  and  vanity,  thefoundnefs  orfalfe- 
nefs  of  doitrines  delivered  by  all  preachers.     Sound  doc- 
trine, that,  l.ke  good  metal,  will  endure  the  furnace,  fljall 
be  re^varded;  but  fuch    doctrines  aj  will  not  endure  ttie 
trial,  fliall  mifs  of  the  reward.     Lcarnhfnce,   i.  That  all 
the  •Aay  s  and  works  of  wickednefs  in  general ,  and  all  hidden 
and  fecret  ways  of  falfe  doctrine  in  particular,  God  will  one 
day  reveal  and  make  manifell  ;   Every  tmin'f  'jutrk /kallbe 
made  maniftf?:  for  the  day /}}uil  dcchirg  it.       2.  'ihat  the 
true  and  fincere  doctrine  of  the  gofpel  is  firm  and  durable, 
and  fuch  as  will  abide  the  dofelt  trial  ;  yea,  and  will  grow 
inore  illudriou";  and  glorious  thereby.      3.  That  men  may 
hold  the  foundation,    and  maintain  the   fundamentals  of 
Chriftianity,  and  yet  may  fo  Inperltructupon  it,  and  fuper- 
add  (o  many  things  unto  it,  whereby  tiiey  may  greatly  en- 
danger theirow  n  and  others  fal  vation  :  T/jfy  fiall bs/aved, 
yet  /o  /7f  by  fire  •  thit  is,  with  great  difficulty,  having  ex- 
poled  themfelves  to  the  iitmofl  hazard  and  danger.    The 
j'peech  is  proverbial,  and  iignifics  both  the  greatnefs  of  the 
danger,  and  the  difficulty  of  efcaping  it;   intimating,  that 
errorsin  judgment,  endanger  a  perfon's  falvation,  as  we!! 
as  ungodiinefs  in  pr.ictice.     He  that  has  a  due  care  of  his 
(onl's  falvation,  will  be  as  well  afraid  of  erroneous  prin- 
ciples, as  he  is  of  debauched   practices  :     For  error  is  as 
ilam-iable  a  vice:    The  one  is  an  open  road,   the  other  a 
by-patii  to  hell  and  dtUruttion. 

16  I  Know  ye  not  that  ye  arc  the  temple  of 
God,  and  ihat  the  Spirit  of  God  dwelleth  in  you  ? 
IT  If  any  man  defile  the  temple  of  Cod,  him  fhall 


God  dt  flroy ;  for  the  temple  of  God  is  holy,  vvhlcii 
Icmpkyc  arc. 

Our  apoftle  here,  in  the  judgment  of  fome  interpreter?, 
makes  ufe  of  a  farther  argument  to  convince  the  Corinthi  . 
ans  of  the  evil  of  their  diviiions.  They  are  the  church  and 
temple  ofGod,  and  therefore  not  to  be  profaned  by  divfions'-. 
Kuo-jJ  ye  mt  that  ye  are  the  temple  tf  Ccd  ?  as  if  iheapoftle 
had  faid,  "You  Corinthians,  by  being  converted  to  Chrif- 
tianity,  are  become  a  Chrittian  chinch,  an  hcly  temple  in 
which  the  Spirit  of  Gcd  doth  dwell,  and  where  ;he  Spirit 
of  divifion  ought  not  to  dwell ;  for  if  any  man  defile  the 
temple  of  God,  by  dividing  the  church  into  factions  and 
parties,  him  will  God  deRroy ;  for  the  temple  of  the  Lord 
is  holy,  and  not  to  be  profaned  by  your  dividing  luft?, 
which  temple  ye  are."  Learn  hence,  i.  That  the  people 
of  God,  met  together  to  worffiip  him,  are  the  church  or 
fpiritual  temple  of  God.  ;.  That  the  Spirit  of  God  dwells 
in  the  church,  or  temple  of  God  :  and  this<l',velling  im- 
plies propriety,  familiarity,  authority,  refidency,  and  fixed- 
nefs  of  abode.  3.  That  fuch  as  defile  the  holy  temple  of 
God  either  by  fadions  divifions,  or  erroneous  doctnnes, 
do  provoke  God  to  deftroy  them  ;  that  is,  to  punifh  them 
with  temporal  deftruction, and,  without  repentance,  with 
eternal  damnation :  If  any  man  defile  the  leripU  '  "  '  ' 
himJhaUCoddt/froy, 

1 8  1  Let  no  man  deceive  himfclf.  If  any  man 
among  you  fccmeth  to  be  wife  in  this  world,  let  him 
become  a  fool,  that  he  may  be  wile.  19  For  the 
wil'dom  of  this  world  is  foolifhnefs  with  God  :  for  it 
is  written,  He  takeththc  wifein  their  own  craftinefs. 
20  And  again.  The  Loidknoweth  the  thoujhts  of 
the  wife  that  are  vain. 

Obferve  here,  i-  A  word  of  caution  ;  L(t  no  man  deceiv<! 
himfelf.  Self  deceit  is  the  ground  of  all  other  deceit. 
Whatever  deceit  is  abroad,  it  beginsat  home.  A  deceitful 
heart  will  not  (pare  fo  much  as  itillf  ;  although  this  felf- 
deceit  be  mod  unnatural  and  monftrous,  molt  fatal  and 
pernicious.  2.  A  word  of  exhortation,  ]funy  mjn  feem 
to  I  e  'vife,  let  him  income  a  foal,  thai  he  may  be  wfe  ;  that 
is,  "  If  any  man  feems  to  be  wife  in  the  wil'dom  and  learn- 
ing of  this  world,  let  him  embrace  the  doiftrinf  of  Chrift, 
winch  the  world  calls  foolifhnefs,  and  fo  become  a  fool  to 
them,  that  he  m«y  be  wife  .-■cccrding  to  the  wifdom  of 
God."  /ejr/!  hence.  That  all  liunian  and  worldly  v/ifdom 
cometh  far  of,  and  is  but  a  mere  fhadow  .ind  appearance, 
compared  with  the  wif.lom  of  God  ininlfeftcdin  ihegofpel. 
Ohfeive,  3,  A  word  of  inforcenient :  For  the  'jjifdim  of  this 
iwirldii  fo'jijhnefs  with  Cud.  It  is  fp  in  God's  cpmion  and 
eftimation  ;  he  accounts  it  fo.  If  we  compare  wit  with 
grace,  learning  with  rel'gion,  a  ration.'.l  head  with  a  gra- 
cioushcjrf,  the  latter  infinitely  tr;infcends  tlicformerin  the 
account  of  God.  All  the  admired  wifduinof  worldly  men, 
is  nothing  but  contemptible  folly  in  the  elteem  ol  God. 
The  world's  wife  man,  is  God's  fool.  4.  A  double  teTti- 
mony  which  the  apoftle  produces  out  of  the  OldTeftament 
to  prove  his  pffertion,  that  the  wifd<  tn  of  the  wor'd  is 
foolithnefs  with  Cod.  The  firlt  is  6u:of  jcbv.    13.  fie 

takiih 


b-S 


I.    CORINTHIANS. 


Chap.   iv. 


t,ik;tb  ths  vji/v  in  tbe'tr  S'li/i  craflhuft.  team  hence,  That 
jio  wifdom  i>r  craftinefs  of  man  can  ft.md  before  the  wif- 
liom  and  power  of  God.  The  fecoml  teftimony  is  taken 
out  of  I'falni  \civ.  ii.  The  Lord  knu-jjeth  the  thvigbts  of 
rtsn,  i'.'Jt  thay  are  vain ;  chat  is,  the  clioiceft  and  belt 
lliOHghts  of  the  wifcft  men  are  vain,  yea,  vanity. 

z\  Therefore  let  no  man  (jlory  in  men:  For  all 
things  arc  yours  :  22  Whether  Paul,  or  Apollos 
or  Cephas,  or  the  world,  or  life,  or  death,  or  things 
pretcnt,  or  things  to  come  ;  all  arc  yours  :  23  And 
\c  arc  Chrift's :  and  Chrill  is  God's. 

Here  the  apollle  clofes  his  difcourfe  with  an   inference 
no:  to  g'ory  in  any  teaclier  wliatfoever,  eitiier  in  Paul,  or 
Apollo',  or  Cephas,  feeing  they  were  all  theirs  ;   that  is,  all 
'.he  apoltles  and  niiniftcrs  ofClirill,  from  the  highcll  to  the 
lowed, from  thogrcatell  to  theleall.and  all  their  minifterinl 
j^ifts  and  l.ihours,   are  all  ordained  and  appointed  by  God 
lor  their  life  and  fcrvice  :   All  things  are  your's.  whether 
Puiil,  vr  j-ip')l'.0Sf0r  Cephat./  Learn  \\tnce.   That   all  nii- 
nillers,  and  ininillerial  abilities,  are  wholly  for  thechnrch's 
fcrvice,  and  I'piritnal  advantage  ;   all  their  power  is  for  the 
chnrch's  prefervation,  all  their    gifts  are  for  the  church's 
edilicaiion.   Their  nieffagc  is  for  the  church's  comfort  and 
confolation  :   Thus   all  things,    in    and   belonging   to  the 
tlinrch,  are   our's.     Next  he  mentions  the  things  of  the 
world  as  oiir's.     Or  the  'jjorld ;   that  i's,all  the  good  things 
in  the  world    are  our's,   houfes,  lands,  honours,  friends, 
relations,  fo  .""aras  God  fees  them  good    for  us.     But  are 
there  not    njany  that  are  ChriiVs,  who  want  honfes  .ind 
friends,  and  other  comforts,  how  then  cm  they  be  faid  to 
liavc  them  ?    /Inf.  (  r .)  They  have  all  things  eminently  and 
tranfcendantly    in  God  and  Chrift,  by  whom  they  have  a 
title  to  all  things,  llev.  xxi.    7.   (2.;  They  have  all  things 
virtually    in  tiieir    contentment  and    fatisfac^ion  of  mind 
whicli  they  do  enjoy.   (3.)   They  have  all  things  eventu- 
ally ;  they  have  the  goo(l  of  all  things,  when  they  have  not 
the  actual  pofclllon  of  all  things ;   their  very  wants,  in  the 
event,  work  iov  ^ood.      Or  IJe  ;   this  is  our's  two  ways  : 
The  toii>tor'.  of  life  h  our's,   and  the  end    of  life  is  our's, 
with  the  trivr  afe  of  it ;   forthefinccre  Chriltian  only  lives 
to  porpo.re,by  anfwering  the  great  end  otlife,  which  is  the 
proinoiiiia  GikI's    g'ory,  and  fecuring    his  own  faTvation. 
Or  death  :   that  wiiich  is  in  itfelf  fo  terrible  is  for   the  be- 
lie ver's  ad  vantage,  their  friend,  tlicir  privilege,  their  pafljge 
to  heaven,  their  deliverer  from  fin,  the  perfecler  of  their 
jrrace  ;  when  weconTe  at  heaven,  and  not  tillthen,  we  ni.^ll 
jolly  underftand  what  this    meaneth,    Death  if  ours.      Or 
ii.'iiiQS  preftns  ;   that  is,  all  the  events  of  providence  which 
ber.dns,  wheilierprofperity  oradverfuy,  health  orritknel>, 
riches  or  poverty,  thi v  are  all  f.mct.fied  to  us,  and  are  in- 
lirutnenial  for  the  f.tndfying  of  us.      They  are  covenan-t- 
bleliings,  and  difpcnfcd  in  love  to  us.     Or  things  to  rome  ; 
that  is,  all  future,  things  which  may  bef.il  us  in  this  world, 
and  in  t'rie  world  taco:ne,  fh.dl  be  tooiir  abundant  ailvan- 
zan  ',  wh  therihcy  be  m-rcitulor  good  thin^^s,  or  grievous 
and  fid  tiiiig'-;   pirticnla.lv,  deatn  is  to  cone,  but    tt)clie 
iSiFiin:    Ciir.ft's   death    was    the  death  of  d.-.^th  ;  he  has 
Uii'anneddeaiiiut  its  ftiti^; ;  tlie  believer  fears  not  its  dart ; 


it  is  an  hurting  hut  ati  healing  ferpent :  There  is  no  Venftm 
or  malignity  in  it  ;  hut  that  which  wasbcfore  in  thenum- 
ber  of  ihreatenings,  is  now  brought  within  the  compafscf 
the  gofpel-promifes  ;  all  things  are  our's,  life  or  death, 
things  pnfent,  and  things  to  come.  And  ye  are  ChriJ,'\'  ; 
that  is,  not  Paul's  or  Ap  'llos's  difciples  or  fervant^,  bi't 
only  Chrift's,  therefore  glorj-  in  hiin.  ConlVcratc  all  to 
the  ferviceof  Chrift,  and  rcfign  upall  to  the  will  of  Chrifl; 
ye  are  Chrift'sby  donation,  ye  are  Chrilt's  by  redemption, 
ye  are  Chrift's  by  conqucft  ;  ye  are  therefore  to  glory  in 
him,  and  in  him  only.  And  Ckrijf  is  God's  ;  that  is,  as 
you  are  Chrift's  and  for  hii  glory,  fo  Chriit,  as  Moiiator, 
is  God's,  and  for  his  glory.  He  is  God's  fcrvant,  to  do 
his  will,  *o  execute  his  pleafure  :  He  was  begotten  of  his 
Father  before  all  time  :  He  received  hisdoftrine  from  the 
Father  in  (he  fulnefs  oftittie  :  He  fought  not  his  ov,ii  but 
his  father's  glory,  in  the  duftrine  which  he  preached,  m 
the  miracles  which  he  wrought;  but  lived  in  an  entire  re- 
fignation  to  his  Father's  pleafure.  Lord!  liii«-  •■  :'.!  it  fliame 
us  thy  ferv'an'.s  to  follow  thy   feryant    Chii'.  ■■■  be 

called  by  his  name,  if  we  feck  not  his  glory,  ■■■.u  l-.j:i  net 
his  will,  and  live  not  to  his  prai.'e,  who  died  for  us,  and 
rofe  again. 

C  H  A  P.     IV. 

There  are  tzco  exfrrmei  zvhich  pof mi  are  very  apt  ta 
ru7}  into,  with  rejpecl  to  the  minijlers  of  Chrijl  ;  name- 
ly, to  extol,  and  idolize  fmne  ;  and  to  dcprcfs,  and  viUify 
ot/ters.  To  prcfave  that  due  honour,  and  keep  vp  that 
juft  (flccm  which  iipayjhlsto  all  mimfun,  ti  the  dtji^nof 
tludpj/lle  in  this  chapter. 

LET  a  man  fo  account  of  us  as  of  the  miniflcrs 
of  Chrifl,  and  flewards  of  the  myncncs  of 
God.  2  Moreover  it  isrequiredin  Howards  thata 
man  be  found  faithful. 

As  if  the  apoftle  had  faid,  "  Although  I  warned  youin 
the  foregoing  chapter,  againft  an  undue  efteem  of  your 
paftors,  and  againft  a  factious  preference  of  fome  before 
others,  to  the  great  fcandal  of  religion,  and  the  pre jnd  cc 
of  thegofpel  :  yet  1  fpe:.k  not  this  totlraw  you  off  from 
paying  th.1t  due  honour  and  re  fcrved  refpect  which  belongs 
10  their  character  :  but  I  delire  yon  to  account  them  ail, 
neither  more  nor  lef",  but  as  in'mijlers  of  Chrift,  apd 
ftewards  of  the  myfteries  of  G.id."  Here  ohinve.  i.  A 
double  character  given  of  an  angelical  paftor.  He  is, 
{\-)  A  min'ijier  of  Chrifl  ;  that  is.  a  perfon  deputed  by  the 
comiiinnd,  and  iiivefted  with  the  autliority  of  Chrift,  to 
adminiftcr  in  huly  things,  to  preach  the  word,  nd:uin:fter 
the  facraments,  execute  the  church  cenfures :  bcingin  all 
things  an  example  to  the  flock  :  And  the  people  are  toac- 
count  the  cffire  and  work  of  the  miniftry,  as  a  diviiie  infti- 
tittion  and  appointment  of  Chrift  in  bis  church  :  \Vhoe\-er 
flij'htt  oropjiofcs  the  miniftry,  fiies  in  the  face  of  Chnft 
himfelf.  (2.)  He  h  a  fte-diard  of  the  tyiyjlrr:fs  -f  Cod  ;  ^\  i.\ 
that  in  a  twe-folil  refp.ct.  He  is  aftcward  of  the  truths 
of  God.   Z.  Of  the  ordinances  of  God.      Of  the  truth'  cf 

God 


Chap.  iv. 


I.     CORINTHIANS. 


<^35 


God  is  a  ftewarJ,  to  apcn  and  explain  them  for  the  fpi- 
riciul  edilicitiot)  of  all  CIiri(lians,and  to  defend  anJ  main- 
tair)  them  ajriinft  the  oppofition  of  all  adverfaries  :  God's 
fteward  iiiiill  not  fufl^r  vermin  to  dellroy  the  provilion  of 
God's  houlhold.  He  is  a  ftevard  of  the  ordinances  of 
God  aifo  ;  which  he  is  obliged  todifpenfc  in  all  faithfuliiels 
to  lus congregation  :  i  Pet.  iv,  \o.  Asevery  man  hulh  re- 
ceived the  gifts,  ei'en  /a  >»inr/}er  the  pime  one  to  amther,  as 
gwd fle\\jardt  of  themanifdd grace  of' God.  Ohfervf,  2.  As 
the  niinillers  ofChrift  are  ddcrihed.  they  izefU-jjards  ;  fo 
the  qualification  of  a  fteward  is  declared,  andtiiat  is  faith- 
ful nef?:  //  is  required  infh-MJrds,  thjt  a  man  be  f'Atnd 
faithful.  What  ground  is  there  for  truii,  where  there  is  no 
truth!  Nov  this  faithfuhiefsin  our  ftewardlhip,  includes, 
fi.)  Purity  of  intention:  A  pure  end  hi  all  our  fer  vices 
will  give  us  .ibundance  of  comfort  at  the  end  of  our  fervice. 
(2.)  Sincerity  and  inte(Triiy  of  heart  :  .A.  faithful  minifteris 
a  finrere  hearted-minifter,  whopreacheshis  fermonsfirft  to 
himfelf  and  then  to  his  hearers,  (j.j  Minillerial  diligence  : 
A  flothful  miniller  can  never  be  a  faithful  fteward  :  We 
mull  lltidy  the  truths  of  God  to  pahnefs,  preach  them  to 
faintnefs,  maintain  and  defend  ihein  with  Itedfaftnefs: 
We  look  for  happinefi  frnni  God,  as  long  as  he  is  in  hea- 
ven, anil  he  cxpecls  faithfuhiefs  from  us  as  long  as  we  are 
upon  earth.  (4.)  Faithfulnefs  in  ftewardfhip,  includes 
impartiality  in  all  the  adminiftraiioiis  ofChriiVs  houfe  : 
We  muft  take  the  fame  care  of,  manifcft  the  fame  love 
unto,  attend  with  the  fame  diligence  upon,  the  pooreft  and 
meaneft  in  our  tongrei^ations,  as  we  do  the  rich,  the  great, 
and  tlie  honourable  :  For  all  our  fouls  arc  of  one  price,  and 
rated  at  one  value  in  our  Lord's  book.  Oh!  let  us  take 
care  we  be  impartial  (towards ;  for  we  mnfl  (liortly  give 
an  account  of  our  ftewardfhip  before  an  impartial  God. 

3  But  with  mc  it  is  a  very  fmall  thing  that  I 
(hould  be  judged  of  you  ,  or  of  man's  judgment: 
yea,  I  jud;,'c  not  mine  own  fclf. 

Not  as  if  the  apoftlc  was  unconcerned,  v/hether  the  Co' 
rinthians  had  a  good  efteeni  of  hinror  not ;  or  were  re- 
gardlefs  of  his  reputation  among  men  :  But  the  meaning 
is,  he  did  not  much  value  himfelf  upon  the  opinion  and 
ju<lgment  which  any  perfons  had  of  him  ;  knowing  'that 
his  cafe  would  not  be  finally  determined  by  any  man's  judg- 
men:,  nor  yet  by  his  own.  Therefore,  fays  he,  I  judge 
net  wy/llf:  that  is,  definitively,  fo  as  to  acquicfce  in  that 
•udgment :  For  I  may  be  deceived  in  my  judgment  ofmy- 
itrlf  therefore  I  leave  niyfeU  to  the  judgment  of  God.  It 
is  a  fingular  fupport  to  all  the  members,  but  efpccially  the 
niiniltirs  of  Jehii  Chrirt,  that  they  and  their  at\ions  have 
a  more  righteous  judge  to  be  examined  and  tried  by,  than 
eitli^r  the  world  or  themfelves  :  The  world's  judgment 
'^lay  fallely  condemn  them,  their  own  judgment  mayfl.u- 

cr  and  deceivethem  ;  but  the  judgment  of  God  willdeal 

iipartially  with  them. 

4  For  I  know  nothing  by  myfclf;  yet  am  I  not 
hereby  juflifFcd  :  but  he  thatjudgcth  mc  is  the  Lord. 

Thefe  words  are  not  to  be  nnderllood  abfolutely  and 
univerfally,  but  relatively,  and  refpcc'tively ;  not  as  if  the 
apoiHe  kncvv  no  fin  in  himiclf,  (fur  he  wfntgronirpg'i.-^der 


a  body  of  (into  his  grave)  but  withrefpecl  to  his  miniftry; 
his  confcience  cL-ared  him  of  all  unfaiihfulnefs  and  ncglecl 
of  duty  :  Thiugh  I  kno-jj  nothingof  unfaiihfidnefs  hynnfdf, 
yet  am  I  not  hereby  ju ft ified  at  God's  tribunal. /ir  he  that 
judgelhmeisthe  I.'iril.  Note  \\ere,i.  St.  Paul's  juftificatiori 
of  himfelf  before  men,  he  kne-jj  nothing  hy  himfilf;  that  if, 
in  general,  his  confcience  did  not  accufc  him  of  any  grols 
prevaricating  with  God,  and  in  particular  did  not  charge 
him  with  ony  negligence  orunfaithfulnefs,  in  refpeif:  of  his 
office;  he  had  not  been  an  unfaithful  Hev.ard  of  divine 
myfleries,  nor  guilty  of  any  crimes  that  his  .idverfariej 
could  charge  him  with,  z-  His  difclaini;ngall  jullification 
thereby  in  the  fight  of  God  ;  yet  cm  I  nv  thereby  ju/tified', 
hisfincerity  did  comfort  him,  but  could  not  juitily  him  :. 
The  righteoufnefs  of  the  holieft  and  befl  of  men,  is  nut 
pleadable  before  the  righteous  ard  h.oly  Gcd  for  jufl  fici- 
tioB.  The  reifon  given  why  the  apolfle  did  not,  durft 
not,  plead  his  own  riglueousnefi  before  God  for  jaft  fica- 
tion  ;  for  he  that  judgetb  me  is  the  Lord ;  as. if  he  h.id  faid, 
"  Were  I  to  appear  at  man's  bar,  1  doubt  not  but  to  coim; 
of!" well  enough,  for  none  knows  me  fo  well  as  niylelf ; 
but  I  have  to  do  with  an  heart-fearching  Gcd,  whoknows 
me  better  than  myfelf ;  and  when  God  comes  to  look 
over  my  work,  he  will  fj^y  that  which  liie  niofl  eagle-eyed 
perfon  cannot  fpy.  Therefore,  there  is  no  flanding  for 
me,  a  creature,  before  God,  fn  any  creature  purity.  An- 
gelical perfection  is  imperfedt  in  his  fight :  Angels  though 
they  have  not  the  leaft  I'pot  of  fin  in  iheir  natures,  yet 
are  chargeable  with  folly  ;  their  nainre  being  potentially 
finful ;  the  heavens  themfelves  are  not  clean  in  God's  fight. 

5  Therefore  jud^e  nothing  before  the  time,  until 
the  Lord  come,  who  both  will  bring  to  light  the 
hidden  things  of  darknels,  and  will  make  manifefl 
the  counfels  of  the  hearts  :  and  then  fliall  every  mati 
have  praife  of  God. 

Our  apoflle's  defign  in  thefe  words,  is  not  to  condemn 
all  judgment  of  perfons,  words  or  a(fiions,  or  to  oblige  us 
to  fufpendnur  judging  till  the  day  of  judgment;  but  only 
forbids  rafii  cenfuring,  unadvifed,  uncertain,  andunfeafun- 
able  judging  of  the  hearts,  and  final  f^ate  cfmen.  We 
may  j\idge  what  appeareth,  but  not  what  is  hidden  and  un- 
feen  ;  for  the  judging  of  hidden  thi:igs  is  referred  to  him 
from  whom  nothing  is  hidden.  Lf<tr«  hence.  That  to 
take  upon  us  to  judge  the  heart,  or  to  judge  that  which 
doth  not  appear,  it  is  to  .ifTume  the  ofnce,  and  to  take  upon 
us  the  place  of  God  ;  only  he  that  is  invifible  can  look  into 
that  v.hich  is  invifible.  Farther,  The  perfon  fpcken  of, 
wht  mokes  manifefl  the  counfels  of  the  heart, and  brir.gs  to  light 
the  hidden  things  of  darkncfs ;  it  is  Jrfus  ChrifV:  Tud.a' 
nothing  till  the  Lord  come,  the  Lord  Jelus  Chrill.  A  Itrong 
argument  to  prove  thediviniiy  of  oitrbUfTed  Saviour :  He 
that  has  knowledge  of  the  heart,  of  the  fecrctscf  the  liearts 
of  all  men,  and  has  all  thefe  fubjrft  to  his  juJgment,isun- 
doubtedly  Cod.  But  Chrift  rdcribesall  this  knowledge  to 
hiiiiftlf,  Piev.  ii.  23.  Ml  the  churehesfJall  kno-.u  that  I  amht 
■mhlch  fcarcheth  the  reins  and  hiarts  ;  and  I  -xill f^ive  to  every 
ate  Ui  ctri'w.g  to  his  vjo'ks  ;  therejurc  he  is  tficntially  and 
really  God.     Ohfer\:e,\»Ci\y,  Vy'hat  will   be  the   ilTuc  and 

conftqurncr 


6^0 


I.     C  O  H  I  N  T  H  I  A  N  5. 


ClIAP.    IV. 


confequfiice  of  our  Lord's  k  :«wiat>  si'  '  '■.Ktciiig  thcfccrets 
of  men;   7J)fr.fnall  iViry  ■:r-  "i.vf  Cud;   that  if, 

every  one  JluU  have  prailc,  \\\.i\  u   w-Aorthy  ;  every 

f;oiiii  man,  though  iioa'  difpraii'ed  aj;>.l  dcfpifed,  thouj;h 
cenfured  and  condemned,  though  Io.iJed  with  fcandalsand 
falff  reports,  yet  then  every  righteous  nun  Ihall  have 
praile  irom  Cln'itl  the  righteous  Judg- 

6  And  thcfe  thin:;s,  brethren,  I  i;,>.ve  in  a  fi;^iirc 
transferred  to  my  felt' and  /j  Apollos  for  your  fakes ; 
that  yc  might  learn  in  us  not  to  think  of  men  above 
that  which  is  written,  that  no  on;  of  you  be  puffed 
up  for  one  againfl  another. 

Here  the  apoftle  profecutcs  his  formsr  arjrument  afre/h, 
that  neither  the  Corinihians,,  nor  any  otlier  Chriilian, 
Ihonld  ib  overvalue  and  mignify  Ibme  niinifters  cf  the 
gofptl,  as  to  undervalue  and  defpiie  others,  m:iking  men  of 
cininency  the  heads  of  faftions  and  parties  ;  h:\\  that  they 
efteeni  all  ininifters  as  inftruments,  only  in  Chrill's  Iiapd 
doin;^  nothing  of  themfelves,  but  afHfted  Ijy  the  grace  and 
ftrengih  of  Gcd  to  whom  therefore  the  fuccefs  and  entire 
praife  of  all  their  labours  is  due.  Th's  is  to  think  of  them 
according  to  what  is  written,  clnp.  iii'  6.  8.  H'hi  tht-r.ls 
Paul,  and  who  h //pollot,  but  min'i/lers  ?  Learn  hence, 
That  if  is  too  ufual,  when  people  have  a  very  great  and  high 
eftc'cni  of  the  niinifters  of  Chrift,  to  overvalue  themfelves 
by  rc.ifon  of  their  relation  to  them  and  dependancc  upon 
them  ;  and  whilfl  they  honour  and  magnify  fonie,  to  vilify 
c-.nd  dil'cit'em  others.  This  is  the  fault  svli'ch  all  Iou't 
t  iir  apolHc  has  been  condemning  fince  he  began  this  epiflle, 
and  he  has  not  yet  done  with  it;  for  thus  he  proceeds : 

-J  ^  For  who  makcththee  to  difFeryrwi  another? 
And  what  hafl.  thou  that  thou  didft  not  receive? 
Now,  ifthoudidll  receive  it,  why  dofl  thou  glory, 
as  if  thou  hadll  not  received  it  ? 

As  if  the  apoftle  had  faid,  "Who  is  it  that  maketh  one 
minifler  todfliT  from,  andexcfl  another?  Is  it  not  God? 
Jf  fo,  then,  letthofe  mini  fttrs  that  have  received  the  great- 
eft  gilts  from  God,  whom  the  infpiration  of  the  Almighty 
hath  tn-.demoftwife  and  iinderAiniding,  to  be  moflhunible 
themfelves ;  let  none  take  occafion  fromthencs  to  delpife 
others  who  have  received  lefs."  Learn  hence.  That  mi- 
r.iilers  of  great  abilities,  eminent  for  gifts  and  graces,  are 
in  great  danger  of  being  puft  up  themfelves,  and  their  peo- 
ple alfo  too  prone  toglury  in  them  :  There  is  a  temptation 
in  good  things,  yea,  in  the  beft  ol"  thiagS)  to  pride  ;  the 
bert  men  on  earth  may  br  overheated  by  what  they  have 
received  from  heaven  ;  and  Satan  may  take  occafion,  even 
from  our  raptures  in  fpirit,  to  puff  ns  up  with  fpiritu-.il 
]iridc  ;  therefore  our  apoftle  puts  forth  tliis  foul-humbling 
snd  pride  n;ortifying  expoftulation,  ti^h,it  haft  th'iu  that 
;'ku  huf[  n-A received}  U'hn  m.iJe  line  to  diffi'-  ?  There  is 
li  ithing  wherein  ci;e  minifter,  or  Indeed  one  man,  d:frer.' 
eih,  or  it  diftinguijhed  from  another,  or  wherein  he  ex- 
crlleih  another,  but  ii  i:  given  him  from  God  ;  it  is  God, 
itid  not  hiinfrlf,  that  makes  iiim  to  differ;  it  is  an  high 
il:;;ree  ot  pride  for  any  man  to  fay,  Ego  tli/crcvl  tntipfwri, 
1  of  ;ri)  ftif  luve  made  niylelf  to  (iiffjr. 


8  Xcw  ye  arc  full,  now  yc  an:  rich,  ^c  have 
reigned  as  kin;Ts  withtiUt  us :  and  I  would  to  God 
ye  did  rei^n,  that  we  alfo  mi.jht  rci^u  with  you. 
9  For  I  think  that  God  li.uli  fct  forth  us  the  apoftlcs 
iail,  asit  were  appointed  to  death.  For  we  arc  made 
a  fpcftaclc  unto  the  world,  and  to  angels,  and  to 
inen.  13  We  are  fools  for  Chrill's  fake;  but  ye.  are 
wife  in  Chrifl ;  we  are  weak;  but  yc  are  ftrong ;  ye 
are  honourable,  but  we  a;edefpifcd. 

Thefe  words  are  looked  upon  by  interprctei  >  ;•  -:]  1  tmlcal 
reproof  given  by  St.  Paul  to  the  Corinthians,  in  which, 
v.iihan  holy  derilion,  he  rebukes  theoverween  /h 

opinion  which  they  had   of  their  prefcnt    atta.  .id 

ipiritual  perfections.  Nov)  are  ye  full,  &c.  As  if  he  had 
fa;d,"Xov/  ye  think  yourfelvesfo  full  and  ridi  in  allkindsbf 
knowledge,  that  you  delpife  your  Ipiritual  fathers,  niyfclf 
and  Apt'llo5,  who  firit  converted  you  to  the  faiih  :  we  are 
looked  upon  a»  ilull  fellows,  not  wortliy  to  be  named  in 
the  fame  day  with  your  new  admired  teachers.  You  ad- 
vance yourlclves  as  much  above  u^,  as  a  king  is  above  his 
own  fubj'.c^s.  I  willi  with  all  my  lit:aii  your  h-*ppinef| 
were  real,  that  we  might  be  (harers  in  i:  ;  but  verily  I  fear 
that  youare  only  puft  up  with  notions ;  I  fear  ye  haveliitle 
except  in  conceit,  and  there  you  have  a  gieat  deal  too 
much.'"  Learn  hence.  That  fplrjuial  pride,  that  is,  boaft- 
ing  of,  anti glorying  in  thcigifts,  grat9S,or  privileges  which 
are  conferred  upon  us,  is  a  lin  which  the  devil  ftrongly 
tempts,  and  profeffors  arc  very  prone,  to  the  prance  and. 
coinmilfion  of.  IVo'.u  ye  are  full,  novj  ye  arc  rich.  Note, 
next.  As  tlie  flourilhing  condition  of  the  Corinthians  is 
ironically  defcribe J, foihe  afniclcdaiidperfecuted  condition 
of  the  apoitles  is  plainly  declared  :  IVc  ar^  u  fp.'^itde  to  the 
■world,  iinJ  appointed  to  death.  The  original  word  is.  We 
are  fet  upon  a  theatre  or  ftage,  in  public  view;  heaven, . 
earth,  and  hell,  are  fpcflators ;  God,  angels,  and  nipn,, 
wait  10  fee  the  glorious  triumphs  of  our  faith  and  fortitude. 
What  a  great  folemnity  is  thereat  the  foiTeringi  of  a  faint ! 
Bloody  perftcutorsare  for  making  all  ihe  members,  tfpe- 
cially  all  the  niinifters  of  Chrift,  afpeftjcle  to  the  world  ; 
an  allufion  to  the  Roman  fpcftacles,  who  carried  thbie 
perfons  about  for  a  fight  who  were  to  fight  with  wilS  hearts, 
and  if  they  efcnped,  were  only  refcrved  for  flauglueragainft 
another  day  :  Thus  the  apofties  in  their  martyrdom  con- 
flicted with  a'!  forts  of  w'Scty,  and  with  death  itfelfpt 
laft.  Note,  |jft!y,Howthc  falle  profeffors  of  Chriftianity 
branded  the  apoitles  with  folly,  for  cxpoling  themfelves 
thus  to  fulFering  and  death  for  the  fake  of  Chrift  :  H'e  are  ' 
fo'As  f^r  ChrijVsfake,  hut  ye  are  -.^Ife  t>:  Chri/i  ;  that  is,  in 
your  account  we  are  fools,  becaufe  wc  run  fo  many  hazards 
for  the  fike  of  Chrift  ;  but  you  are  wife  in  your  profe/Tion 
for  Chrill,  bec=ufeynu  have  an  art  to  profefs  him,  anclyet 
enjoy  outward  profperity  with  him.  'J  he  wifdomufl'yffer- 
ingChriftians.in  hazarding  a!'  for  Chrift,  and  l.i^-ingdown 
their  lives  in  the  caufeofChrift„hasbecnalvays  accounted 
weaknefs  and  foiJy  by  ilie  men  of  the  wjorld  :   H'e  are  &c. 

1 1    Even  unto  this  prefcnt  hour  wc  both  hunger 

and  thirft.and  are  naked,  and  arc  buIFcted.  and  have 

f  no 


Cmap  VII. 


I.     CORINTHIANS. 


649 


that  biot  and  hrand  of  ignciiiiny  and  balenefs  upon  the 
body  which  no  other  fiti  doih,  degradmg  it  from  th.it  ex- 
cellent honour  whereunto  God  advanced  it  in  its  natural 
condition,  by  making  it  the  member  of  an  liarlot. 

ig  What,  know  ye  not  that  your  body  is  the 
temple  of  the  Holy  Ghoft,  which  is  in  you,  which 
yc  have  of  God,  and  ye  arc  not  your  own. — 

Here  we  have  the  apoftle's  fifth  argument  againft  forni- 
cation and  undeannefs,  and  it  runs  thus :  "Temples, 
which  are  peculiarly  confecrated  unto  God  and  his  fervice, 
ought  not  to  be  profaned  or  ])oIluted  ;  but  the  bodies  of 
Chriftians  are  the  temples  of  God,  the  Holy  Spirit  dwell- 
ing in  them,  aiitl  therefore  they  ought  to  be  kept  pure  and 
undefiled.  Kno-JJ  ye  nr,i  th.it  your  bodies  are  the  temples  of 
the  Holy  Ghoji ,  as  well  as  your  fouU  .'"  Our  bodies 
nre  called  temples  in  the  I^olv  Ghoft,  becaufe  he  hath 
fant'tified  them  for  hinifelf,  for  his  habitation  and  for  his 
fervice.  From  whence  the  divinity  of  the  Holy  Ghcft, 
may  be  ftronglv  inferred  ;  a  temple  always  fuppofes  foine 
deity  to  dwell  in  it ;  the  tabernacle  and  tiniple  are 
called  Gad'i  habitation;  Now  if  the  Holy  Ghoft  dwells 
ill  good  men  as  a  temple,  he  is  truly  and  really  God.  In 
fine,  fince  all  Chriftians  are  become  the  temple  of  God, by 
virtue  of  his  holy  Spirit  fent  into  their  hearts,  confecrating 
their  bodies  to  his  facred  fervice,  let  u?  not  dcfecratc  or 
pollute  this  temple  by  defiling  it  with  filthy  lufts,  but  make 
chaftity  ihe  keeper  of  this  facred  houfe,  and  fuffer  notliing 
th.U  defiletli  to  enter  into  it,  left  that  God,  who  dwellcth 
in  it,  being  offended,  fliould  dcfert  his  houfe  thus  defiled. 

— .\nd  ye  arc  not  your  own  ?  20  For  ye  are 
bought  with  a  price  :  therefore  glorify  God  in  our 
body  and  in  your  fpirit,  which  are  God' s. 

Here  we  hnve  the  fixth  and  laft  argument  which  the 
ipoftle  makes  ufe  of  to  flee  fornication  :  Our  bodies  are 
not  our  own,  but  God's,  they  are  by  his  creation,  his  by 
prefervatioii,  his  by  purchafe  and  redemption  :  \Vc  are 
bought  out  of  our  own  hands,  as  well  as  out  of  the  hand 
ot  divine  juftice  ;  thereiorc  wefacrilcgioully  rob  and  wrong 
God,  wlien  we  alienate  any  part  of  his  own  from  him,  and 
own  him  not,  whofe  we  wholly  are, by  the  faithful  fervice 
both  of  our  fouls  and  bodies,  which  are  his.  Learn  i. 
That  Chriftians  are  not  their  own,  but  God's  ;  not  their 
own,  and  therefore  not  in  their  own  power,  nor  at  their 
own  (iifpofal,  not  toliveafter  theirown  power,  or  by  their 
own  lufts,  but  according  to  the  will  and  to  the  ends  and 
nfes  of  their  principal  Lord,  whofe  they  are.  2  That  as 
Ciiriftians  are  not  their  own,  fo  they  muft  not  act  and  live 
and  difpofe  of  themlelves,  of  their  fouls  and  bodies,  as  if 
they  were  their  own,  as  if  they  had  an  original  propriety 
plenary  pofTcirion,  and  a  full  dominion  over  thenifelves;  a 
Chriftian  muft  not  make  his  own  reafon  his  fupreme  rule, 
nor  his  own  will  his  chief  law,  norhisown  intereft  his  ul- 
rim.ite  end,  for  he  was  neither  made  by  hinifelf,  nor  made 
forhimfelf.  3.  That  all  of  us  are  God'i,  and  therefore 
we  cannot,  without  great  facrileg*,  invade  his  right,  and 
give  thai  body  to  an  harlot  which  is  cnnft  crated  unto  him. 
4. Though  wcareall  God's,yetwehuve  alienated  ourftlvcs 


from  God,  and  withdrawn  ourfelves  from  his  difpofal.  5. 
That  thus  being  alienated  from  God,  he  has  once  more 
bought  us,  bought  us  with  a  price,  a  great  and  full  price, 
the  blood  of  his  Son  ;  and  we  are  now  God's  o\\n  again 
by  redemption  and  purpofe.  4.  Tli.it  our  bodies  and 
fpirits  being  thus  the  Lord's,  we  fliouId  glorify  him  both 
in  our  fouls  and  bodies,  which  are  his  ;  glorify  him  in  our 
bodies  by  external  purity,  and  exemplary  fanciity,gIorify- 
ing  him  in  our  fpirits  by  interna]  purity  of  heart.  Thus  if 
we  glorify  him  in  our  body,  and  in  our  fpirits,  in  a  way  of 
obedience,  he  will  at  laft  f.ifhion  our  vile  bodies  like  unto 
his  glorious  body  and  make  our  fpirits  as  the  f])irits  of  juft 
men  made  perfeft,  in  that  great  day,  w  hen  he  fliall  come 
to  be  glorified  in  his  faints,  and  admired  in  all  them  that 
believe. 

CHAP.     VII. 

Our  apc/l/e  in  this  chapter  rejolvcs    drvers  cafes  of  ctm- 

fcience,  about  which  the  Corinthians  had  xunt^  t» 

htm,  particularly  concerning  marriage :    not  about  the 

lawfuiiiefs   of  it,  kit  about  the  expediercy  of  it  at  thai 

time,  in  the  then  a_ff,icled  fiate  of  the  church. 

NOW  concerning  the  things  whereof  ye  wrofe 
unto  mc  :  It  is  good  for  a  man  not  to  touch  x 
woman. 

The  firft  fcruple  or  cafe  of  confcience  which  the  Cof  in 
thians  wrote  to  the  apoftle  about, wasconcerning  marriage. 
Amongft  many  other  wicked  opinions,  which  the  Gnoftic:-, 
thofe  ancientheretics, maintained, This  was  one.Thatmar- 
riage  was  from  the  devil.  Our  apoftle  elfewhere,  Heh." 
xiii.  4.  afferts  marriage  to  be  holy  and  honourable  ;  here  he 
determines  firft  in  general,  that  fuch  as  have  the  gif:  of 
coininency,  and  can  live  chafte  in  a  fingle  ftate,  do  well  ; 
and,  in  particular,  that  afingle  life  at^that  time  was  tncll 
advifable,  and  moft  agreeable  to  the  calamitous  and  afHiiSed 
ftate  of  the  church  :  So  that  when  tlxe  apoftle  fays  in  thi'; 
verfe,  //  is  good  for  a  man  not  to  touch  ct  'jjoman,  his  mean- 
ing is,  it  is  more  agreeable  to  the  prefeiu  neceflity,  more 
convenient  m  regard  of  the  perfecuted  ftate  of  the  church 
as  being  a  condition  lefs  deftraifted  with  cares,  and  lefi 
'iroiibled  with  diftraftion  ;  for  marriage  plunges  men  into 
an  excefs  of  worldly  cares,  it  multiplies  their  bufinefs,  and 
ufually  their  wants  :ind  thofe  wants  are  hardlier  fii|)piied 
than  in  a  fingic  life,  and  more  difSculily  bore  ;  it  is  much 
eafier  to  bear  perfonal  wants,  than  family  wants  :  With 
rcfpcft  to  all  which,  fays  the  apoftle,  efpecially  as  the  pre- 
fent  Itatc  of  the  church  ftands,  //  is  good  fr  a  man  r.ot  to 
toilch  a  '.uoman,  not  that  it  is  at  any  time  limply  unlawful, 
but  at  fometimes  manifeftly  inexpedient. 

2  Ncvcrthelefs,  to  avoid  fornication,  let  every 
man  have  his  own  wife,  and  let  every  woman  have 
her  own  hulband. 

As  if  the  apoftle  had  faid,  "  S.ich  are  the  inclinations 
of  hiimaiT  na'ure,  that  every  man  canirot  always  do  that 
wlii.h  is  moft  for  his  own  quiet  and  eafe,  bur  men  find  the 
ftrength  of  luft  and  the  po^er  of  conciipifciice  foftr  jng  in 

4    N  themfelves/ 


0.1C 


I.    CORINTHIANS; 


Chaf.  vU'.i 


thsmfclvc?;  ?hit  marriage,  whicli  is  Cod's  ordinance  for 
a\'oi(lirtg  fornication,  and  for  the  propagation  of  mankind, 
i  j  of  abluiuie  ncceility    to   fonie  pcifons ;    therefore  for 
;' voiding  fornication,  and  all  forts  of  uncleannclt,  (which 
was  focoinniou  at  Corinth)  let  every  man  retain  his  own 
v.\fc,  and  every  woman  her  own  hul'aand."  Here  nsle  i. 
The  apoftle's  cxpreilion,  he  fays,  Qiitque  el  qutque,  not 
.ju'iJam  el  qii.cdam;  let  every  man  iiid  every  woman  njarr 
ry,  not  fome  men  and  fonie  women  only  :  He  exceptsnone 
neither  pricif  nor  mm,  but  every  one  is  here  permitted, 
'ic.i,  for  avoiding  fornication  commanded  to  marry.  Note 
r.<rther,  ilow  theapolUe  directs  every  man  to  have  his  own 
\vife,  and  every  woman  her  own  huiband ;  more  than  one 
is  forLiiUleu,  and  polygamy,  or   the  fin  of  having   more 
'  V.  ivcs,  or  more  hufbands  at  a  time  than  one,  is  here  con- 
demned :   To  bridle  and  reftrain  men's  extravagant  lufts, 
the  wil'dom  of  God  has  directed  every  man  to    enjoy  his 
own  wife,  and  every  woman  her  own  hufband.     Let  the 
church  of  Rome  coniider  how  (he  will  anfwer  at  the  bar 
of  God  for  Ipitting  in  the  face  of  this  ordinance  of   God, 
for  denying  the  lawfulnefsot  marriage  to  her  prielfs  and 
nuns,  when  God  has  told  her,  Heb.  xiii.4.  Th,il  marriage 
is  honourable  in  all ;   and  that  all  unchan  perfons  Cod  will 
juJj^c  :    and  fuch  too  often  have  their  prielts  and   nuns 
been  one  with  another. 

3  Let  the  hufband  render  unto  the  wife  due 
benevolence  ;  and  likewifc  alio  the  wife  unto  the 
hufband.  4  The  wife  hath  not  power  of  her  own 
body,  but  the  hufband  :  and  likewife  alio  the  huf- 
band hath  not  power  of  his  own  body,  but  the 
wife.  5  Defraud  )'e  not  one  the  .other,  except 
it  be  with  confcnt  for  a  time,  that  ye  may  give 
yourfelves  to  falling  and  prayer  :  and  come  tOj>e- 
thcr  again,  that  Satan  tempt  you  not  for  your  in- 
continency. 

?7ole  here,  i.    That  matrimonial   converfation,  or  the 
huiband's   and  wife's  performing  towards  each  other  all 
the  duties  of  marriage  which  they  promifed,  is  an  acl  of 
juftice  which  they  ow  e  to  one  another  :  This  is  intimated 
in  the  word  rendt-r,  and  confequen'Iy  to  deny  the  fame  is 
jnjuftice  and  fraud  ;  ikfraud  n'A  line  ano'her.     Marriage 
takes  away  from  perfons  that  power  which  they  had  over 
thcmfelves  and  their  own  bodies,  and  transter^  it  in  fomc 
fort  to  theperfon  they  are  married  to.   Yetno/e,  2.  That 
perfons  in  a  i  a  r  ed  ftate  may,  and  in  fome  cafes  cught, 
(namely,  for  rchgious  ends  antl  purpofes)  by  mutual  con- 
lent,  toabflain  from  a  conjugal  duty  for  fome  time.    De- 
fraud not  one  anAhcr,  except  it  he  with  confcnt  f«r  a  lime, 
that  ye  may  give  yourfelves  to  fa/iing  and  pray  ca.   Note,  ^. 
The  apoftle  lays  no  obligation  upon  any  (ingle  perfons  to 
like  upon  them  a  vow  tor  a  fingle  Wfr,  nor  doth  he  dired 
;  married  perfons  to  thofe  perpetual  divorces  from  the  mar- 
riage bed,  vshicli  the  papiits  prac:il?,   under  pretence  of 
religion  :  For  the  apoftle  admits  .of  no  perpetual  fepara- 
lion  between  hu.Qjand  anol  wife,  upon  any  pretsnce  what- 
ever; no,  not  that  they  mv^  give  themfclves  to   pr.iytr 
ondfafting,  but  only  permits  it  fof,a  time,  upor  condition 
that  they  con:e  together  again.  -So  far  was  this  holy  man 
froiii  1  lyinp  a  fnare  upon  the  cont'cientcs  of  any  perfons 
ekher  in  a  liuglc  or  married  Hate. 


6  But  I  fpeak  thu  by  permifHon,  and  not  of  com- 
mandment. 7  Fori  would  tliatall  men  were  even 
as  I  myfelf.  But  every  man  hath  his  proper  gift 
of  God,  one  after  this  manner,  and  another  after 
that.  8  I  fiiy  therefore  to  the  unmarried  and  wi- 
dows, It  is  good  for  them  if  they  abide  even  as  I. 
9  But  if  they  cannot  contain,  let  them  marr^' :  for 
it  is  better  10  marry  than  burn. 

As  if  the  apoftle  had  faid,  "  Miftake  me  not,  as  if  I  im- 
pofcd  marriaL3e  upon  all  perfons  as  a  dur>' ;  No,  bi»t  I  de- 
clare it  is  permitted  to  all  as  a  remedy  againft  fornication  : 
for  fo  far  am  1  from  that,  that  I  could  wiib  all  men  were 
unmarried,  even  as  1  myfelf  am,  and  that  they  had  the  gift 
of  Sontinence  with  myfelf;  but  God,  who  will  have  the 
world  yet  farther  continued  »nil  increafed,  hath  not  given 
this  gift  to  all  nor  to  all  ali)fe  in  the  fame  meafure. 
Therefore  to  the  unmarried  I  fay,  that  fo  many  are  the 
advantages  of  alingle  life,  tliat  if  they  can  abide  thafJeand 
tingle,  as  I  i\ci,  it  will  be  many  vays  ior  their  advantage: 
But  if  they  cannot,  let  them  ule  God's  remedy,  which  is 
marriage  ;  for  it  is  better  to  marry,  than  to  burn  in  luft,  to 
be  perpetually  afl'aulted  with  unclean  dclires,  and  fubjeft 
to  the  ravings  and  infiilfs-of  Inft.''  Learnhen<:e,  (i.jThat 
marrying  or  not  marrying,  is,  according  to  fe''cral  circum- 
ftances,  matter  of  advice  and  counfel,  but  neither  of  them 
abfolutely  of  precept.  (■:;."  That  fecond  marriages  are 
not  only  lawful,  but  an  incumbent  duty,  if  perfons  cannot 
contain  ihemfelves  within  the  hounds  and  roles  of  chafli- 
ty.  To  the  widerMS  Jf'y,  'f  they  cannot  conttiin  let  them 
marry. 

10  And  unto  the  married  I  command,  ^rt  not  I, 
but  the  Lord.  Let  not  the  wife  depart  from  her 
hufband :  1 1  But  and  if  Ihe  depart,  let  her  remain 
unmarried,  or  be  reconciled  to  her  hufband.  Arui 
let  not  the  hufband  put  away  his  wife. 

As  if  the  apollle  had  faid,  "  Although  it  be  no  fin  to 
marry,  yet  it  is  a  fin  to  depart  when  married  :  herein  I 
lay  the  authority  of  God's  command  upon  you,  that  you 
agree  together,  and  that  no  difterence  which  may  arife 
between  you,  caufe  you  to  feparate  and  live  afunder.  But 
to  marry  upon  departure,  is  a  double  (in.  Therefore  if 
any  difagreements  and  <lifcontenrs  between  hufband  and 
wife  caufe  you  to  live  afunder  for  a  time,  think  not  either 
of  you  of  marrying  to  another  perfon ;  but  be  reconciled 
fo  each  other,  and  live  together  in  love,  as  becometh  per- 
fons profeiHng  godlinefs."  A  civil  war  in  families  is  ktal 
as  well  as  in  the  commonweatih,  Domeftic  contentions 
efpecially  betwixt  hufband  and  wife,  are  dangereus  and 
deftruclive  of  love  and  pence.  If  at  any  time  they  arife 
to  that  height  as  to  caul'c  a  feparation  betwixt  them  two 
who  are  one  flcfli,  yet  nothing  of  that  nart:re  can  warrant 
■their  divorce;  nothing  but  death  or  adultery  can  untie 
the  marriige  knot,  and  releafe  them  from  their  ohlig.itions 
to  each  other. 

12  But  to  the  reft  fpeak  I,  not  the  Lord,  If  any 
brother  hath  a  wife,  that  bclievcth  not,  and  Ihe  be 
plcafcd  lodwell  with  hitn, let  him  not  put  heraway. 
13  And  the  woman  that  hath  an   hufband  th.it 

bclievcth 


CiHAF.  VII.- 


I/'C^O  R-  I  N  T  H  I  A  N  S. 


G^i 


b'cHev'eth  not,  and  if  he  be  pleafed  to  dwell  with  her, 
let  her  not  leave  him.  14  For  the  unbelieving huf- 
band  is  landificd  by  the  wife,  and  the  unbelieving 
wife  is  fantlilicd  by  the  bulband.  Elfe  were  your 
children  unclean  ;  but  noiv  are  tlicy  holy. 

I.  Here  we  have  another  cafe  of  confcience  put  by  the 
CorintUians  to  the  apoftle;  namely,  whether  fiich  hufbands 
as  had  heathen  and  infidel  wives  might  put  them  away  ; 
and  whether  fiich  wives  as  had  infidel  hiifbaiidi;  might  not, 
and  ought  not  to  depart  from  them  ?  The  apoftle  refolves 
the  cafe.  That  they  ought,  according  to  the  intent  and  end 
of  marriage,  to  cohabit  and  dwell  together  ;  and  heafllgns 
the  reafon  for  it,  becaufe  the  unbelieving  or  infidel  wife  is 
fanclified  to  the  believing  or  chriftian  hulband.  How  lanc- 
tified?   N;>t  in  her  nature,  but  in  her  ufe;     fi)  that   they 
might  lawfully  cohabit  and  converfe  together  ;     being  by 
mirriage  made  one  flefli  \*ith  him  o\\  her   that  i'.    holy  ; 
•«  And  for  your  children,  fays  he,  they  are  not  feminally 
unclean,  like  the  children  of  heathens,  but  federally  holy. 
Hrs  are  th:y  holy^  Not  wijh  an  inherent,  external, perfo- 
nal  holinels  ;  for  the  holiell  man's  child  is  born  in  fin,  and 
by  nature  a  child  ot'wratli;  Imt  with  an  external, relative, 
and  federal  holincfs  :    they  are  not  common   and  unclean 
like  the  children  of  infidels,  but  fit  to  be  partakers  of  the 
privileges  of  the  church, to  be  admitted  into  company  witii 
God,  as  l>eIonging  to  his  holy  people  :  Eije  -j/ere  your  chil- 
dren unclean,  hut  mozu  are  they  h'jly.    He  doth  not  lay,  Elfe 
were  yojrchddrcn  baftards.but  now  theyare  legitimate, as 
the  enemies  of  infant  baptifin,  tliofe    dur't  infantumpatres, 
would  make  him  fpsak  ;  bat  elfi  thyiut^reun^han,  that  is, 
heathen  children,  not  to  be  owned   as  an  holy  feed,    and 
therefore  not  to  be  admitted  into  covenant  with  God,    as 
belonging  to  his  holy  people.  If  by  holinefs  here  the  apof- 
tle  :nentio;isa  matrinio  lial  holinefs, as  the  anabaptifbs dream 
then  according  to  their  interpret.itibn  of  the   won!    holy, 
the  apoftli  fpeaks  neither  pertinently,  nor  truly;  Not  per- 
tinently, (i.)  For  the  the  anfwer  had  been  nothing  to  the 
ptirpofe.     The  cafe  put   was  concerning   hulbands   and 
wives,  not  concerning  men  and  whores  ;  and  the  q:ic(lion 
projxjimded  hy  the  Corinthian*,  was,  not  wheiher  a   be- 
lieving hufbind,  and  an  unbelieving  wife,  were  lawful  man 
and  wife  together  ?  nobody  queftioned  that,  but  whethei- 
the  chrilban  hulhind  ro  ght  put  away  i>ii  heathen  wife  ? 
The  apofile  anfwers  He  ought  not,  if  (he  were  willing  to 
d'.vel!  with  hitn,  for  ine  is  fincTfied  to  him  ;  not  famftified 
in  refpecl  to  her  perfonnl  condition,  but  in  ref])ecl  of  her 
conjugal  relation  other  wife  their  children  would  be  looked 
upon  as  unclean,  like  the  chd<lren  of  heathon!  -,     but  now 
are  they  holy,  tint  is  to  be  accounted  viftble    faints,  and, 
,a-s  fuch,  to  be  admitted  to   church-priv-leges.      (2.)   Ac- 
cording to  this  interpretation  of  the  word  h)ly,  the  npofUe 
had  not  fpoken  truly  ;  for  the  children  of  heathens,  IxMni 
inhiA'ful  wedlock,  are  no  nure  baltards  than  the  childr-'n 
of  chriltians  ;  for  their  p.irents  marriage  frees  them  from 
the  charije  of  illegitimacy  as  well  as  ohters.  Add  to  th'rs, 
that  in  a!i  the  New  Tt  (i,.rnei)t,  though  the  word  holy  be 
ufed  above  five  hi>ndred  ti;nes,  yet  it  never  once  f/gnifics 
Jegifimacy,   bat  is  always  ufod  for  a  (tare  offeparatrori  to 
God  ;  Therefore,  to  m.  kc  it  lignify  fo  here,  is  a  boidprac- 


tifing  upon  fcripture,  a  wracking  and  wreiVing  of  the  word 
of  God,  to  maintain  a  private  opinion,  to  make  the  text 
fpeak  what  they  would  have,  and  not  what  the  apoftle  in- 
tends. But  the  argument  for  infant-baptifm  from  this 
text,  runs  thus:  "  If  the  holy  feed  among  the  Jews  were 
therefore  to  be  circumcifed,  and  made  federally  holy,  by 
receiving  the  fign  of  the  covenant,  and  beingadmitted  in* 
to  the  number  of  God's  holy  people,  becaulc  they  were 
feminally  holy  ;  for  the  rrA  being  holy,  the  branches  -joere 
al/o  holy  :  Then,  by  like  reafon,  the  holy  feed  of  Chriftians 
ought  to  be  admitted  to  baptifm,  and  receive  the  fign  of 
the  Chriftian  covenant;  the  laver  of  regeneration,  and  fo 
be  entered  into  the  fociety  of  the  Chrillian  church," 

i5ButiftIic  unbelicvingdcpart,  let  him  depart.  A 
brothcrorafifleris  is  notundcrbondagcisfuchf(^s: 
but  God  hath  called  us  to  peace.  16  For  what 
knowcd  thou,  O  wife,  whether  theu  flialt  favc  thy 
hiifband  ?  Or  how  knoweft  thou,  O  man,  whether 
thou  fhaltfavc  thy  wife  ?  17  But  as  God  hath  dif- 
tributcd  to  every  man,  as  the  Lord  hath  called  eve- 
ry one,  fo  let  hitn  walk.  And  Fq  ordain  I  in  all 
churches. 

Here  another  doiiht  is  rcfolvedby  the  apofile, in  tafethe 
unbelieving  party,  either  hufband  or  wife,  depart,  that  is, 
refui'e  to  co-habit  and  dwell  v.ith  their  believing  yoke, 
fellow,  and  fo  make  void  ,  as  m;ich  as  In  him  or  Jier  lietli, 
the  marriage-bond,  out  of  hatred  to  the  faith  ;  in  thatc.ifo 
if  thej'  will  go,  let  them  go  ;  you  are  r.ot  bound  to  leave 
your  family  to  follow  them.  Hewever  let  every  Chriltiau 
hufband  or  wife  on)it  nothing,  but  endeavouring  every 
thiiigto  the  uimofl,tc>oblige  and  v.in,  to  incline  andengajjc 
their  unbelieving  ynke-fcllow,  to  live  quietly  with  tnciii; 
for  God  hath  called  us  to  peace  ;  and  therefore  we  mull 
give  no  occafion  of  quarrel  with  ,  or  feparation  from'  fo 
near  a  relation  :  And  befiJcs  by  the  peaceable  dwelling 
together,  there  is  hop'?of,and  ;i  fair  opporfinity  for,  the 
gaining  and  bringing  over  the  iKibeliever  to  t!ie  faiili  ui 
Chr.'ft,  and  of  being  ilie  inrtruinent  of  his  or  her  fjlvatioa: 
But  however  that  ni  ly  be,  let  every  minilhr  difthaige  his 
duty  in  every  relation  in  which  God  has  let  him.  Ihis 
order  I  appoint  in  all  churchei  converted  to  Chrillianity, 
knowing  it  to  be  agreeable  to  the  mind  of  God,"  Th.-\t  no 
Chriilian  Oiould  pretend  his  profeiTion  of  religion-,  to  i  x- 
cule  him  from  the  duties  of  any  relation." 

1 8  Is  any  man  called  being  circumcifed  ?  Let  him 
not  become  uncircuincifed. .  Is  any  cailcdm  uncir- 
cumlion  ?  Let  him  not  become  circumcifed.  19  Cir- 
cumcilionisnothir>g,anduncircumcifion  is  noihiu'' 
but  the  keeping'  of  the  commandmsnts  of  God, 

Here  the  ap  )lHe  proceeds  10  esiiort  the  Corinth-ans  to 
be  content  with  '.he  lot  aitd  comi'iion  wtuch  G')d  had  dtf- 
tributed  uiHo  them,  and  to  frdmc  thcmfclvci  m  walkclirif- 
tianly  in  it.  Pvirticularly ,  ht  Ihew;,  That  if  any  pei  II  n 
anionglt  tlienj  were  a  native  Jew,  and  fo  circuncifcd,  and 
alter  ■  a  d4C4>nvcrt-d  to  Cbrillianiiy,  he  Ilioiilii  neither 
troilMd  iiimfelf  to  jyt   off  that  maik.  from  his  fltfli,  nor 

4,  N.i 


Oja 


4.    C  O  R  I  N  T  H  I  A,N  S. 


Cha?.  VII. 


affcfl  the  ftate  of  him,  who,  being  a  Gentile,  had  never 
been  circutncifed.  On  the  other  fide  if  any  of  them  were 
native  Gentiles,  and  never  circumcired,but  now  converted 
to  Chrirtianity,  Itft  hiui  not  affvd  the  ftate  of  piie  w^o 
was  a  native  Jew,  and  circiiiiiciCed  ;  Jor  ctrcunicifim  U 
nathi'tg ,  and uniiri'umcijion  if  nothing,  that  is,  nothing  now. 
av.iilable  tofalvation,  niching  that  rendtrs  perfons  inorcor 
lefs  acceptable  in  the  figiit  of  God;  but  the  keeping af  tlie 
conirnaiidmcnis  of  God  this  is  all  in  all  :  For  Goil  regards 
not  men's  outward  condiiion,  but  obedience  to  his  ceai- 
iiiaiids,  Chriftianity  confifts  not  in  a  warm  zeal,  either 
for  or  again(l  outward  ceremonies,  but  in  pofuiveholiDcfs, 
and  a  ftiidl  conformity  to  divine  precepts. 

20  Lei  every  man  abide  iti  the  fame  calling 
V/hcrein  he  was  called.  12 1  Art  thou  called  being 
aicrvant  ?  carenot  for  it;  but  if  thou  mayeft  be 
made  free  ufc  it  rather.  22  For  he  that  is  called 
in  the  Lord^i/n^afcrvant,  is  the  Lord's  free-man  : 
likcwil'e  alio  he  that  is  called  king  ircc,  is  Chrill's 
fcrvant,  23  Ye  are  bought  with  a  price  ;  be  not  ye 
the  ferv ants  of  men.  24  Brethren,  let  every  man 
whereiti  he  is  called,  therein  abide  with  God. 

The  apoftle  feems  to  intimate  from  thefe    words,    that 
fonic  perfons  converted   to  Chriftianity    in   the  primitive 
times,  apprehended,  that  thereupon  they  muft  leave  tlicir 
worldly  callings  and  employments,  as  if  they  were  fnnres 
to  them,  or  nnneceflary  diverfionsfroni  better  things.  No, 
fays  the  apoftle,  Let  every  one,  in  his  calling  wherein  he  it 
ealUi!,  therein  uhidt:  with  God:   that  is,  look  in  what  honeft 
civil  calling  they  were  found  when  they  became Chriftiaiis, 
lit  them  keep  to  that  calling  ftill  :   For  God  doth  not  call 
us  from  our  worldly  employments  and  bufinefs,  but  calls 
us  to  be  holy  in  them;  nor  doth  our  fervingGodany  whit 
acquit  anddirchargeusfroniferving  one  another.  But  par- 
ticularly it  was  the  opinion  of  fome  fervants  converted  to 
Chriftianity,tha;tlieirfpiritual  freedom  by  Chrift, exempted 
them  from  all  civil  fervice  totheir  njallers.     The    apoftle 
therefore  tells  them,  they  are  indeed  freed  by  Chrift  from 
(iiiful  fiavery,  but  not  from  civil  fervice   and    fubjec'tion  ; 
from  Jewifli  bondage,  but  not  from  Chriftian  obedience  . 
Learn  hence,  That  Chriftianity  doih  not   free   men    from 
any  civil  obligations  which  before  they  lay  under.     Our 
advantage:  by  Chrift  are  not  fpiritual,  and  nwfecular;  no 
man's  outward   condition   is  changed  by   his   becoming 
Chriftian  ;     though    he    be  now    the    Lord's  free-man, 
vet  he  is  a  fervam  ftiH,  if  he  was  fo   before;    nay,    their 
Chiiftianity  did  not  exempt  rhem  from  their  fecular  relation 
t.)  their  Heathen  and  Infidel  mailers  :   As  fervice  to  a  man 
Jjih  not  exeinpt  us  from,  nor  is   inconfiftent   witii,    the 
J'ervice  ofGcci  ;   foonr  fpiritual  calhngdoih  not  m^ke  void 
'«iur  civil  :   Thiref'jrc  l-t  ivery  tr.an  abide  in  thejame  diHini^ 
vjb:rcin  he  •:vaf  called. 

•J"  N'otv  concerning  virgins,  I  have  no  com- 
mandintnt  of  the  Lord  :  yet  I  give  my  judgment 
as  oncthat  hath  obtained  mercy  of  the  I.ord  to  be 
fviithfui.     1:6  I  fuppofe  therefore   that  this  is  ^ood 


for  the  preftnt  diftrefs :  Jfay  that  it  is  good  for  a  man 
fo  to  be.  27  Art  thou  bound  unto  a  wife  ?  feek 
not  to  be  loofpU.  Art  thou  loofed  from  a  wife  ? 
feek  pot  a  wife.  28  But  if  thou  marry  thou  haft, 
not  Gnncd  :  ayd  if  a  virgin  marry,  flie  hath  not 
finned.  NcvertlK-lcfs,  fuch  fhall  have  trouble  in  the 
flcflj :  but  1  fpareyou. 

The  next  cafe   which  our  apoftle  comci  to  rcfolve,   i». 
concerning  virgins;     whether  they,  being  at   their   owu 
dilpofal,  (hould  marry,  or  keep    themfelves  Tingle.     H« 
tells  ihein  firft,  that  he  had  no  fpecial  command,  w  hereby 
the  ftate  of  virginity  wascither  enjoined  or  prohibited,  bm 
he  Would  faithfully  give  his  advice,  according  to  the  beft 
of  his  judgment  :     And   this  he  doth  in  two   particulars; 
Fiift,  Jhat  by  reafon  of  the  prefcnt  ditliefs,  and  danger  of 
perfectition,  which  thre.Tte red  :he  church,  it  was  molt  con- 
venient, that  fuch  as  were  ftnglt  fliould  icntinue  fo,    if  it 
might  lawfully  be  done.    Yet,  fecontlly,  He  declares,  that 
if  they  marry,  they  do  not  fin  ;  only  they  uill  be  expofed 
to  more   troubles,  as   the  church's  troubles  do  encreafe. 
Here  note,  i.   Tha:  the  apoftle  pronounces  marriage  law- 
ful in  all  perfons, of  both  lexes, and  not  linfnl  atan-v  time, 
or  in  any  ftate  and  condition  \\  haifi-ever.   2.  'Jhat  he  fig- 
nifif  s  to  all  perfons,  that  the  troubles  of  a  married  life  are 
more  than  thole  which  attend   a  fiiiglc  ftate  ;    Such  Jl.'oll 
htwe  trouble  in  the  fl'fh.     Marriage  plunges  men  into  an 
excefs  of  worldly  cares;   it  iiuiliiplies  their  bufinefs,  arU 
ufually  their  wants;  and  thefe  wants  are   far  hardlier  to 
be  borne  than  in  a  fingle  life.     3.  That  be  fides  the  ordi. 
niry  inconvrnicnces  if  a  married  life,  which  all  pcrfoiu 
are  to  expeQ,  fuch  as  enter  the  married  condition,  when 
the  church  is   under  pcrfecution,   muft   prepare  to  meet 
with  more  than  ordinary  trcnhles.    Such,  that  is,  in  thofe 
times  of  perfecution,_/^u/.'  have  triJuhU,  that  it,  more  troii« 
ble,  inthefle/h;   But  I  Jpaie  you,  that  i?,    "  I  forbear  t« 
fpeak  any  more  of  that  matter,  left  I  Hiould  feem  to  dif- 
fuade  you  from  marriage,  which  is  the  ordinance  of  God, 
more  than  is  fit,  and  be  thought  by  any,  to  lay  the  yoke 
of  celibacy,  or  a  fingle.  life,  upon  yon.     I  only  tell  yoii> 
that  when  Chriftians   are  under  perlecution  and  diftrefs, 
it  is  much  more  for  their  eafe  and  quiet  to  be  fingle,  than 
10  have  a  wifcand  childrentocarefor  in  poverty  orflight.'' 

29  But  this  I  fay,  brethren,  the  time  is  fliort.  It 
remaineth,  that  both  they  that  ha-e  wives  be  as  if 
they  had  none  ;  30  And  they  that  weep,  as  though 
they  wept  not ;  and  they  that  rejoice,  as  though 
they  rejoiced  not;  and  they  that  buy, as  though  they 
polleHcd  not :  And  they  that  ufe  this  world,  .'^snot 
abufin^  it.  For  the  fafhiun  of  this  wodd  palfeth 
away. 

As  if  he  had  faid,  "  Let  all  perfons,  both  marri«<l  ami 
ttiiinarried,  confidcr  that  the  time  of  ihis  life  is  fliort  and 
palling;  it  is  but  a  paint  of  time  we  have  to  live,  and 
(iiortly  it  will  not  be  a  pin  to  chufe,  whether  we  had  wives 
or  not,  or  children  or  not  ;  but  befiirc  theexpeftevj  fruitof 
ih^  comforts  be  ripe,  we  ourfelves  may  be  rotten.     It  is 

tkercfor'e 


Chap,  vik 


I.    CORINTHIANS. 


therefore  true  fpiritual  wifdom,  to  look  upon  thefc  things 
row,  as  they  will  be  fhortly  ;  to  be  very  motlernte  in  ihe 
enjoyment  of  them,  not  to  be  too  much  affedecl  when  we 
have  then),   or  too  much  afflicted  when  we  want  them." 
Ob/ervshcre,   r.     The  apoftk's  propofition  ;   ihf  time  h 
/hort.     This  is  true  in  all  the  notions  of  it.     T.nke  it  firft 
for  the  whole  duration  of  the  world,  from  the  day  of  its 
creation,  to    the  day  of  its  dilliilution  ;   compare  ic    with 
what  fucceeds  it,  eternity  :  and  it  is  very  fliort,  but  a  mo- 
ment.    Secondly,  Take  time  for  the    whole  duration  of 
aoy  one   nun's  life,   fo  it   is  lliortcr  ;   fo  rtiort,    thatjt  b 
nothing.   Thirdly,  Take  time  for  ths  fjjccial  feafon,  either 
of  doing  or  enjoying  good  in  this  life  ;  fo  it  is  fliortelkof  all. 
2.  The  inference  which  the  apoflle  draws  from  this  pro- 
polition  ;   ihtrcfore,  let  them  tlhU  have 'j)lvis  be  as  If  they 
had  mne,    &c.     Learn  thence,  That  the   coiilideration  of 
the  gre.tt  fliortnefs  of  time,  and  the  uncertainty  of  human 
life,  flionid  keep  our  hearts  in  a  great  deal  of  moderation 
towards  the  bcft  and  fweetcll  of  our  outward  comforts  and 
enjoyments :   That  we  neither  love  innrdinately  any  mercy 
vhen  we  enjoy  it,  nor  mourn  immoderately  for  any  con- 
tentment when  we  come  to  be  dt-prived   of  it;    Thty  th.it 
'.'jeep  as  though  they  ■weef>  not,  and  they  that  rejoice  as  though 
they  reroiced  not.      3.   The  atlvice  which  the   apoflle  gives 
to  Inch  ashavegreatpofTelTions  and  revenues  in  this  world, 
(i.j  To  take  heed,  that  though  they  pofil-fs  thefe  things, 
»hat  they  be  not  polTcriil  by  them.    (2.)   That   they  fo  ufc 
them  as  nottoabufe  them,  nor  be  abufed  by  them.    There 
is  much  evil  in  the  world,  yet  we  may,  wemuftnfeil.aud  it 
will  be  onrwifdomto  makea  good  ufe  of  this  world,  while 
we  are  in  it ;  otherwife  we  neither  anfwerthcend  of  God  in 
fending  ns  into  the  world,  nor  the  defign  of  God  in  truft- 
tnii  us  with  the  gooil    things  of  this  wo'i  Id.     4.   Therea- 
fon  adigneJ,  why  we    fliould  nfe   the  world   in  the  fore- 
Bientiontil  manner  :  hec^Vi\'c  the  fujhhn  cf  this  vj'jrld pjjjeth 
away.     Here  the  apciftle  compares  the  things  of  tliis  world 
to  a  fcene  which  is  prefently  changed,  and  vanifheth  ainioft 
as  foon  as  it  appears.     As  fafliiont  in  this  world  alter,  fo 
doth  the  fafliion  of  this  world  alter  every  day.     There  is 
a  worldtoconie,  the  falhion  whereof  fliailneverpafsaway  ; 
but  the  falhion  or  fchemc  of  this  world  paf/eih  away  con- 
rinualjy.     This  world  is  hkeaftage,  perfons  interchange- 
ably ad  their  pans  upon  it  ;  but  ihey  foon  difapper,  and 
the  Ibge  itfelf  ere  long  will  be  pulled  down.     7he  fafljhn 
tfth'is  -'jirld paffrth  away.     Thtnce  lairn.  That  this  con- 
fideratioii,  that  all  the   comforts  and  conveniences  of-this 
life  are  fading  and  paffing  away  from  us,  (houUl  be  aflrong 
inducement  to  us,  not  to  fee  our  hearts  upon  them. 

32  Bttt  I  would  have  you  withoixt  careftilnd';!. 
He  tk'it  IS  unmarried  caretii  for  the  things  that  bc- 
lon^T  to  the  Lord,  how  he  may  pleafe  the  Lord  : 
§3  But  he  that  is  married  careth  for  the  things  that 
are  of  the  world,  how  he  may  pleafe  hh  wife.  34 
Th^re  is  difference  alio  between  a  wife  and  a  virgin, 
The  unmarried  woman  careth  fcH-  the  things  of  tRe 
Lord,  that  flie  may  be  holy  both  in  body  and  in 
fpirit :  but  fhe  that  i.s  ma-nicd  careth  for  the  thin<;s 
of  the  world,  how  ILe  may  pleall-  lur  hufband.      35 


And  this  I  fpcak  for  your  Own  profit ;  not  that  I 
may  call  a  fnare  upon  you,  but  for  that  which  is 
comely,  and  that  ye  may  attend  upon  the  Lord 
witliout  diftradtion. 

Here  our  apoflle  fubjoint  another  reaHon  why  a  fingle 
life  is  to  be   prtt'erred  before  a  married  life  ;   namely,  be- 
caufe  fmglc  pcrfons  are  comparatively  more  free  from  cares 
and  diflrdtlion?,  and  have  commonly  more  time  and  leifurc 
to  attend  upon  the  Lord  in  religious  duties.     For  the  un- 
married man   has  but  one   care    upon  him,  namely,  Iiow 
he  may  fervc  and  pleafe  God  :   But  the  married  man  has 
another    care  upon  him;   to  wit,  how  he   may  oblige  and 
pleafe  his  wife,     in   like  manner,  a  married  woman  is  in- 
cumbered wiih  houlhold    affairs,    dilturbed  with  domeflic 
cares,  andconcerned  iiilawful  things  to  pleafe  herhufband, 
and  confequenily   has  neither  fo  niucli  time  nor  frcedonj 
for  holy  exercifes  :   But  the  virgin    that  has  no  fanjily  to 
care  for,    no  hufbind  to   feek  to  pleafe,    has  much    mor« 
leifure   to  attend  upon  God    in  holy   duties  and  reliirioui 
exercifes  ;   therefore  he  advifcs  them  to  cliiife  that  ffate  of 
life  in  which  they  may  attend upyii  :hi  Lord  -without  diflrnc- 
t'lon.    Lciirn  hence,  i.  That  a  married  condition  is  certainly 
and  ncceflarily  attended  with  many  diverfjt>ns  and  diffrac- 
tions, from  which  a  fingle  life  is  free.  2.  That  jicrfonsin 
a  conjiigal  relation  may  and  ought  to  fetk  the  obliging  and 
pleating  one  another  with  their  mtmoflendeavoursjwiiliout 
violating  their  duty  to  Almighty  God.      ■^.  That  pcrfons 
in  a  finglo  flate  have  great  advantages   (may  ihey  improve 
them  !)  of   ferving  God  above   otherf,  in  regard  of  their 
freedom  from  domeflic    cares,  troubles,  and  temptations  ; 
they  have  time  and  leifure   for  pi'nis  performances,  if  the 
heart  be  difpofed   fbr  them.   4.   That   it  is,  the  duty,  and 
ought  to  be  the  endeavour  of  all  perfons,  lioth  siarried  and 
unmarried,  not  only  to  ferve  Goil  in    religious  duties,  but 
to  attend  upon  him  in  them,  as  much    as  may  be,  without 
diilraiStion.     Diflractions  are  the    wandrings  of  the  heart, 
mind,  and  thoughts,  from  God    in  religious  duties.     The 
nature  of  God  requires,  that  we  watch  and  flrive  agaiuil 
them  :   His  m  ijelly  and  greatnefs,  his  purity  and  holiiufs, 
his  oinnifcicnty  ir,i\  all-leeing  eye  upon  ns,  and  within  us, 
do  oblige  us  to  tins  careful  endeavour  ;  and  the  nature  of 
his  worihip  calls  for  it,  whichisareaionable  fervice,  and  a 
fpiritual  fcrvice;  and  the  nature  of  diftraiM-ions  fhould  make 
us  dread  them.     They  divide  tiie  heart,  they  deaden  the 
duty,  contract  guilt,  andprovoke  difpleifure.     Lord.hil'j 
us  in  .-.11  the  ferviccswe  perform  unto  tlue,  to  attend  up«a. 
thee  without  di!lra(!tion.  , 

36  But  if  any  man  think  that  ho  behavetb  him- 
felf  uncomely  toward*  his  virgin  if"  fhe  pafs  the 
flower  of  Arr  a£;c.  and  need  fo  require,  Jet  him  do 
what  ho  will,  he  finneth  not;  let  them  marry.  37  • 
Neverthclefs,  he  that  ftandeth  ftedfaft  in  lils  heart,' 
having  no  ncceffity,  but  hath  power  over  his  own 
will,  r.nd  hath  fo  decreed  in  his  heart  that  he  will 
keep  his  virgin,  doeth  well.  38  .So  then,  he  that 
givcth  her  in  marriage,  doeth  well ;  but  he  lh;it  giv- 
cth  /icr  not  in  marriage  doeth  better. 

The  ■ 


^oi 


I.    C  O  R  1  N  T  II  I  A  N  S^. 


Cjf  AP;  viii. 


The  nr--  '-  hicii  onr  apnrtlcfpfaks  ro,  is  concerning 
virvTHit,  \'.  -'•■ler  tljc  power  of  others,  (snd  not  at 

iiKiir.own  iiii|iiiial)  as  parents  and  guardians;  namely, 
Alicrher  it  be  ocil  aiul  niaft  ad\'irutj'c  for  them  to  difpofc 
cl  tUcir  v'irgins  in  marriage  or  nor.  The  apolHeanfwers, 
that  irv  this  catcj  particular  refpefl  niurt  be  had  to  particu- 
?jr  <5rcuaiftaiKes  J  as,  namely,  if  (lie  be  of  marriageable 
years,  and  beyond  them  ;  if  (he  Ins  an  incHiiation  to,  and 
be  dcTiron^  of  inarriaj^e,  then  he  advifes  th;it  (he  be  dipo- 
fcd  of:  Bi!t  if  a  parent  be  fu'ily  pcrfiiuded  in  his  own  mind, 
that  i,e  wrong?  not  his  daughter  in  declining  to  marry  her, 
if  he  has  a  pcrfec*^  freedom  in  his  own  will,  and  his  will  is 
not  contradidcii  by  his  daughter's  delire,  he  doth  well, 
yea,  he  doth  beft  not  to  marry  Iier  ;  beft  with  refpecl  lo 
the  dillrefTed  condition  of  the  church,  bed  with  refpect  lo 
thi  tioiibles  of  the  world,  which  (lie  will  be  the  more  free 
from  ;  and  heft  wirh  refpeJt  to  theyoung  woman's  liberty 
.ind  freedom  for  the  fervice  of  God,  and  the  exercifes  of 
religion,  /.rarw  hence,  That  nlthough  children  are  tobe 
difpofedof  in  n-.arriagc  by  their  parents,  yet  parents  have 
no  fuch  abfoUite  power  over  their  children,  as  to  hmder 
them  from  man i.ige,  or  to  compel  them  to  it :  To  do 
ci:her,  is  very  linful,  very  unnatural. 

39  The  wife  i.s  bound  by  the  law  as  long  as  her 
hufbaiidlivcth:  but  ifher  hufband  bcdcad,  flieis  at 
liberty  to  be  niairicd  towhom  (he  will ;  only  in  the 
Lord.  20  But  (he  is  happier,  if  fhe  fo  abide,  after 
my  judgment.  Andl  think  alfo  that  I  have  the 
Spirit  of  God. 

The  aportlc  concludes  the  chapter  with  a  refolution  of 
this  cafe  of  confcience;  namely,  Whether  ferond  marria- 
ges of  widows  were  lawful  or  not.  He  anfwers.  They 
were.  After  the  hufband  was  dead,  the  widow  might 
jtiarry  again,  provided  that  (he  marry  in  the  Lord  ;  that  is, 
with  a  believer,  not  aO  infidel  ;  with  one  of  the  fame  faith 
•with  herfelf.  It  is  very  dangerous  and  ilnful,  for  perfons 
proftfling  the  true  faith  of  Chrift,  to  match  with  idola- 
ters. 1  here  is  far  better  ground  of  fear  that  they  will 
pervert  you,  than  there  is  ground  of  hope  that  you  (hall 
\onvert  them.  But  though  »he  apoftle  allerts  it  lawful 
for  widows  to  marry  again,  yet  he  declares,  that  in  re- 
gard  of  the  ijreftrnt  danger  which  the  ch  urch  was  in  of 
perfccution,  they  would  be  more  happy  in  their  widow- 
hood So  that  the  determination  of  the  apoftle  as  to  the 
c-afcofmaniageanda(ingle,life,is  concluded  thus:  "That 
•rdinarily,  where  thereisno  necefTity,  a  fingle  life  is  more 
for  a  pcrfon's  peace,  more  free  from  diflradions  in  God's 
fcrvitc,  and  therefore  bell." 

CHAP.    vrn. 

P.»r  apoftle  kivinj^  in  the  foregoing  chapter,  rffhfd 
fevcral  cafa  of  confcience  coiueT^nng  marriage:  here 
refohci  thai  grand  cafe  tauhing  the  lavfidmfi  of 
fitting  thii'gi  opred  to  idols :  Tlu  Hiathcm  uftd  to 
facrifce  to  thtir  idols,  oxen,  ficcp,  and  ether  cattle, 
tnd  to  Jeafl  upon  (h<ir  facnjicci :  Now,  the  quejlicn 


'wKidh  f^/C6'rintliians  p^  to  the  ap-jfU.  to  refolve, 
wai  this.  Whether  Ckrijlians,  if  invited  to  thcfe/eafii^ 
might  go  and  eal  thefc  meah,  either  in  the  idol  teiK- 
ples,  or  in  the  Pagan  houfes,  or  might  buy  and  eat 
of  any  fuch  meat,  if  it  were  fdd  in  the  Jhamhles? 
A  refilutian  0/  wluch  quefiwn,  rue  have  in  thii  and 
the  tenth  chapter. 

NOW  as  touching  things  offered  uuto  idols,  we 
know  that  we  all   have  knowledge.      Know- 
ledge puffeth  up,  but  charity  editieth. 

It  was  theopiuionof  the  Gnoftics  andNicholaitans,  thofe 
early  erroneous  perfons  in  the  apofllcs  days,  thatfroni  rjie 
knowledge  they  had  of  their  Chriftiin  liberty,  they  might 
either  be  prefent  in  the  idtl  templts,  or  eat  of  the  idol- 
facrifices  as  they  pleafed.  The  apoftle  here  tells  <hem, 
that  they  knew  imny  of  them  had  a  good  degree  ofknow, 
ledge,  but  dtfires,  that  they  mtglit  not  be  puffed  up  with 
it,  but  that  thfir  knowledge  may  be  accompanied  with 
charity,  which  refpeftsihe  cciifi-ation  ofcthfrs  ;  and  put 
men  upon  cnnfidering,  not  only  wliat  is  lawful  to  be  done 
initfelf,  and  with  refpect  tooupfelves.but  what  is  expedient 
or  inexpedient  in  relation  unto  others.  True  love,  or 
Chrid.an  charity,  will  put  us  upon  confuliing  the  good  of 
our  neigiihours  ("uls,  as  well  as  ciir  own;  and  will  not 
fufTor  us  to  do  that  thing  which  miy  offend  cur  weak 
brother,  that  is,  lay  a  (lumbling-block  before  him,  to  tempt 
him  intohn.  Knowledge  puff:  th  up  ;  this  is  to  be  underdood 
of  a  notional,  literal,  and  fpeculati  ve  know  ledge  only  ;  not 
of  a  fpintu3l,pr.''.dtical,  and  experimental  knovv  ledge.  The 
piore  a  gracious  man  knows,  the  more  hiniiblc  he  is,  be- 
cTufe  his  knowkkge  (liews  hiinhis  own  vdenefs  andempti- 
nefs;  hut  the  more  a  carnal  man  knows,  the  more  proud 
he  is  bccaufe  he  knoweih  not  hiriifclf;  his  knowledge  is 
rot  only  a  temptation  to  pride,  but  the  very  matter  of  his 
pride.  Such  knowledge  doth  not  budd  up,  lut  puff  up;. 
whereas  charity  edijitth  ;  that  is,  applies  itfelf  toihc  inftruc- 
tion  of  others,  and  accommodates  itftlf  to  the  tdificatioH 
of  others,  and  confiders,  not  on!y  what  nuy  lawfully  he 
done,  but  what  is  fit  and  expedient  to  be  done  ;  as  in  the 
cafe  here  before  us,  eating  things  offered  to  idols. 

2-  And  if  any  man  think  he  knoweth  any  thing, 
hcknoweth  nothing  yet  as  he  ought  to  know. 

That  is,  "  If  a  man  have  ever  lo  much  knowledge,  yet 
if  it  be  not  accotnpnnied  with  charity  and  humility,  if  he 
iaiproves  not  his  know  ledge  to  the  glory  of  God,  and  the 
pood  of  other',  he  knows  nothing  t.<  any  laving  purpofe, 
or  as  he  ought  to  know.''  Learn  that  Chriftians  Ihould 
by  no  means  content  ihemfelves  with  an  empty  fpecuhtire 
knowledge,  but  labour  to  know  as  they  ought  to  know. 
Farther,  The  apoPile  f-y»,  He  tknt  thirhcth  he  kn'juetb  any 
thing,  that  is,  he  that  is  conceiced  in  hii  own  knowledge, 
that  thinks  of  it  with  infolency  and  pricic,  anil  fpeak«  of  it 
with  afTeClatiou  and  vain-glory  ;  he  who  \\  thus  conceited 
of  hi>>  own  knowitdge,  knows  not  himfcif;  yea,  he  know'j 
noihinff  as  he  oUj^ht  to  know.  I  rum  hence,  That  it  be- 
comes as  to  have  very  huaible  iLoughcs  of  outfclves,  and 

of 


Chap.  virr. 


I.  r  C  O  R  I  N  T  H  I  A  N  S. 


^5. 


of  onr  own  knowledge,  how  much  foever  we  really  know: 
That  nian'6  wifdom  is  but  conceit,  who  is  only  wife  in 
his  own  conceit. 

3  But  if  anj  man  love  Cod  the  fame  h  known  of 

him. 

t^ate,  The  apoftie  doth  not  fay,  If  any  man  know  Cod; 
tut  if  tiny  manlrjc  Cod,  the  fame  is  kr!Own,|that  is,  allowed, 
accepted  and  approved  of  him  :  A  man  may  know  much 
of  God  in  this  world  ;  and  yet  God  may  be  adiamed  to 
know  him  m  another  world  ;  but  the  foul  that  llncerely 
loves  God,  is  certainly  beloved  of  him,  and  fiiall  be  owned 
and  acknoA-ledged  by  him.  Now,  true  love  to  our  neigh- 
bour, is  a  good  evidence  of  our  fmcere  love  to  God  ;  and 
if  we  love  ourneighbour  truly,  we  dare  not  fcandalizeour 
neighbour  finfully.nor  offend  our  fellow  brethren  :  Only 
here  we  muft  take  notice,  that  by  ojTending  the  weak  is 
not  meant  difpleafing  them  ;  but  by  offending  them,  is 
naeant,  laying  a  ftumbling  block  before  them,  which  may 
occafion  their  falling  into  fin. 

4  As  concerning  therefore  the  eating  of  thofe 
things  that  are  offered  ni  facrifice  unto  idols,  wc 
know  that  an  idol  is  notliing  in  the  world,  and  that 
there  li  none  other  God  but  one. 

One  argument  which  the  Gnoftics  ufed  to  prove  the  law- 
fnlnefs  of  eating  things  offered  unto  idols  was  tliis,  That 
an  idol  was  nothing  in  tlie  world  ;  but  how  nothing?  It 
was  not  materially  nothing,  for  it  was  wood  or  Itone;  but 
formally  it  was  nothing,  it  was  nothing  of  God's  creat'on, 
nothing  that  the  idolaior  took  it  to  be,  there  was  nothing 
of  a  deity  in  it, and  nothing  of  a  deity  could  be  reprefentedby 
it  ;  an  idol  is  the  vaineft  thing  in  the  world,  it  is  a  mere  va- 
nity, a  perfciSt  nothing,  Tcalled  therefore  the  vanites  of 
the  Gentiles)  it  is  of  no  worth  or  value,  it  has  no  power 
or  virtue.  Some  obferve.  That  the  fame  Hebrew  word 
fignilies  both  an  idol,  and  fo.Tow,  and  labour,  partly  be- 
caufc  idols  are  made  and  formed  with  much  labour,  and 
great  exaftnefs  ;  the  wood  or  done,  figuratively  fpeaking, 
is  put  to  pain,  yon  muft  cut  it  and  calve  it,  to  make  an 
idol  or  ftatue  of  it  ;  partly  becaufe  idols  are  ferved  and 
worlhipped  with  much  pain  and  labour  ;  falfe  worlhip  is 
more  painful  than  true,  the  fervice  of  the  true  God  is  an 
holy  and  honourable  fervice, a  noble  and  ingenuous  fervice, 
an  eafy  and  delightful  fervice  ;  but  the  fervice  of  idols  is 
fiavifh,  a  toil  rather  than  worlhip.  Idols  are  troublefome 
both  in  making  and  worlhiping  ;  and,  afier  ajl  the  bultle 
made  about  them,  an  idol  is  nothing  in  the  world,  becaufe 
there  is  no  God  but  one. 

5For  though  there  be  that  are  called  gods,  whether 
in  heaven  orin  earth,  (as  there  be  gods  many  and 
lords  many)  6  But  to  us  ihcn  is  but  one  God,  the 
Father,  of  whom  a?ff  all  things,  and  we  in  him  ;  and 
one  Lord  Jefus  Chrifl  by  whoma/c  all  things,  and 
we  by  him. 

Here  the  apoffle  tells  them,  that  although  the  heathen 
idolaters  acknowledged  a  jjuralitv  of  gods,  fonieiii  heaven, 
as  the  fun,  moon,  and  ftars ;  fouic  on  earth,  as  men  and 


beafts,  they  have  their  celeftial  and  Urrtriiial  gods  and 
lords,  but  thefe  were  only  called  g'.tf s,  ihtx  \i,  in  God'i 
name,  not  in  nature,  notinreality  :  Yet  fays  he,  we  thrif- 
tians  do  own  and  acknowledge  but  one  living  and  true 
Cod,  one  in  nature,  not  one  in  pcrfim,  to  %\lium  all  our 
prayers  muft  bedirtdled  ;  and  one  Mediator, by  whom  all 
our  prayers  are  to  be  offered.  To  uf  then  ii  but  une  God, 
the  Father.  This  text  the  Arians,  and  Sotinians,  and  Uni- 
tarians, exceedingly  boaft  of,  as  if  it  expnflly  confined  the 
Deity  to  the  Father,  as  diftinifl  from  Chrift  and  the  Holy 
Ghoft.  Thus  they  argue,  (i.)  "He  who  faith  there  is 
one  emperor,  to  wit,  Cxfar,  fays  ineffe^rb  there  is  no  other 
emperor  but  C.-efar  ;  fo  when  St.  Paul  faith  tiierc  is  one 
God  the  Fither,  he  doth  (fay  the)}f^.ip,c(}l'c1  declare  that 
there  is  no  other  God  bclidcs  the  Fatlii^f."  To  this  the 
Orthodox  anfwer,  ( I.)  "That  God  the  Father  is  often 
put  in  fcripture  for  the  whole  Deity,  coraprehending  the 
three  Perfons;  he  being  forts  Deitatis,  ■iv\i\fundaincnturti 
trtnitratts,  as  the  fchooluien  fpenk  :  fo  that  the  application 
of  the  word  Cod  here  unto  the  Father,  doth  not  exclude 
the  Son  from  being  God,  but  ordy  from  being  the  foun- 
tain of  the  Deity  as  the  Father  is.  In  Kev.  i.  17.  Chrift 
fays,  I  am  Alpha  and  Omega,  the  firff  and  the  \M  :  Will 
any  conclude  thence  that  God  theFatiier  is  nor  Alpha  and 
Omega?  Is  not  he  the  firft  and  the  la!l,  as  well  as  Chrift? 
Again,  Wc  call  our  Lord  Jefus  the  only  Savicur;  do  wc 
therefore  exclude  God  the  Father  from  being  a  Saviour  ? 
Is  he  not  flyled  the  Saviour  of  all  men  ?  i.  Tim.  iv.  10. 
Again,  God  the  Father  is  called  the  Creator  of  idl  things, 
yet  it  is  afferted  that  all  things  were  created  by  Chrift,  the 
word,  John  i.  2.  In  Ihort,  we  affert,  as  well  as  they,  the 
unity  of  the  Godhead,  and  that  Chrifl  is  not  another  (iod, 
but  only  another  perfon  from  the  Father.  fV e  nnfwer, 
(2  )  Their  own  argument  may  be  thus  retorted  upon 
themfelves;  asthe  apoftlc  lays  here,  there  i;  but  one  God 
the  Father,  fo  he  ads  in, the  next  words,  there  isbutonc 
Lord  Jefus  Chrift :  Now  if  the  faying  that  there  is  but  one 
God,  doth  exdudeChrift  from  being  God,  then  the  laying 
that  there  is  but  one  Lord,  doth  exclude  God  the  Father 
from  being  Lord  ;  and  if  it  beblafphemy  to  exclude  God 
the  Father  from  being  Lord,  it  is  no  lefs  to  exclude  Chrift 
the  Son  from  being  God."  Know  then.  That  as  Chriflians 
have  in  all  agesof  the  church  acknowledged  one  God  only, 
even  God  the  Father,  fo  have  they  alio  owned  that  Jefus 
Chrift  was  truly  God,  of  the  fubftance  of  the  Father,  God 
of  Cod,  very  God  of  very  God.  The  Lord  keep  us  f^ead- 
faft  in  this  faith,  feeing  he  that  honoureth  the  Son,  hon- 
noureth  the  Father  that  hath  Cent  him  ;  but  he  ihacdeni- 
elh  the  Son,  denieth  the  Father  alfo. 

7  Howbeit  ihe}-e  is  not  in  every  man  that  know- 
ledge. For  fomc  with  confcience  of  the  idol  unto 
this  hour  eat  it  as  a  thing  offered  unto  an  idol ;  and 
their  confcience  being  weak  is  defiled. 

Thefe  words  are  brought  in  as  a  reafon  by  the  apoftlc, 
why  ftrong  Chriftiaiis  fhould  net  eat  meat  offered  un:o 
idols  with  refpectro  thofe  that  are  weal:  ;  as  if  he  had  laid, 
"  Though  m.iny  of  ynu  that  know  an  idol  is  nothinjr,  ahd 
that  meat'  is  neither  fanclified  ncr  polluted  *hich  is  fet 

before 


656 


I.    CORINTHIANS. 


Chap.  xt. 


licfure  ir,  anJ  iliereforf ,  j'on  ens  cat  or  not  eat  witliout 
ary  fcriiplc  as  to  youi  Irlves,  yft  yu  fhoiiKI  confider  uh.it 
IS  lafefl:  to  be  done  *»  ith  rf  fpcfl  10  othcis  ;  fdr  every  man 
has  not  t!)i$  kiio'.vlcdjre  iliat  an  idol  it  nothing,  but  fome 
pcrfons  have  a  conceit  of  the  idol  being  fomcthing,  eat 
what  is  ofFered  to  it  ns  a  thing  offered  to  nn  idol,  that  is, 
ror  as  common  meat,  but  as  a  fjcred  banquet  in  honour  of 
the  idol!  and  fo  his  i;oi)fcience  being  weak,  tliat  is,  erro- 
neous, is  defiled. '"  L^'urn  hence,  'J'hat  an  action  which 
is  lawful  ill  refpedt  of  ourfclves,  tnay  yet  be  a  fin  if  done 
by  us  with  rcfpcctto  others ;  another,  encouraged  by  our 
example,  may  do  the  fame  ad,  but  not  do  it  with  the  lame 
intent,  as  in  the  cafe  btfore  us:  The  fight  of  one  Chrif- 
tian's  euting  thing's  cfFered  inito  idols,  who  knows  that  an 
idol  is  nothing  in  \\\c  'world,  may  liarden,  embolden,  and 
encourage  others  to  do  the  fame,  who  really  intend  fome 
honour  by  it  to  the  idol  ;  the  outward  action  is  the  fame, 
but  the  opinion  and  intention  wide  and  different. 

8  1  But  meat  cointnendcth  us  not  to  God :  for 
neither,  if  we  eat,  are  we  the  better:  neither,  if  we 
eat  not,  arc  we  the  worfe.  9  But  take  heed,  Icafl 
by  any  means  this  liberty  of  yours  become  a 
ilumbling-block  to  them  that  are  weak. 

As  if  the  apoftle  had  faid,  "It  is  not  the  eating  or  not 
eating  barely  confidered,  that  makes  a  man  either  betteror 
worfe,  more  or  lefs  acceptable  in  the  fight  of  God.  but  wc 
muft  take  great  heed  lea{k  by  our  example  others  take  occa- 
fion  to  v.ordiip  the  idol;  you  therefore  on;jht  not  fotoeat 
as  to  give  occafion  to  the  fall  of  your  weak  brother."  Still 
the  apoflle  holds  forth  this  truth  unto  us,  That  fuchaman 
certainly  fins,  who  ufes  his  liberty,  fo  that  it  beconies  a 
fiiare  and  a  ftumbling  block  to  his  weak  brother,  by  em- 
boldening and  encouraging  him  unto  fin. 

10  For  if  any  man  fee  thee  which  haft  knowledge 
fit  at  meat  in  the  idol's  temple,  fliall  not  the  con- 
fcicnce  of  him  that  is  weak  be  emboldened  to  eat 
thofe  things  which  are  offered  to  idols ;  1 1  And 
through  my  knowledge  fhall  the  weak  brother  pe- 
rifli,for  whom  Chrift  died  ? 

The  meaning  of  the  apoflle  feems  to  be  this ;  "  If  any 
man  with  an  erroneous  confcicnce  goes  toihefe  feafts,  and 
there  fees  thee,  who  he  thinks  has  more  knowledge  than 
himfelf,  fit  at  meat  in  the  idol's  temple,  will  not  his  con- 
fcience  he  the  more  emboldened  by  thy  example,  to  eat 
things  offered  to  idolsin  the  honour  of  the  idol,  or,  as  think- 
ing it  no  hurt  10  worfiiip  the  idol  ?  And  thus,  by  occafion 
of  thy  kno'vledge,  a  weak  brother  is  in  danger  of  pcrifliing, 
for  whom  Chrilt  died."  An  indifcreet  ufeof  that  liberty, 
which  our  fuppofed  knowledge  teaches  us  to  make  ufe  of, 
t'oth  that,  if  we  be  not  careful,  which  may  be  accounted 
a  deilrnying  of  our  wc-k  brother,  by  caufing  him  to  fall 
into  {\n:  By  all  whith  the  apoflle  lets  us  know  the  obli- 
gation which  lies  upon  every  good  Chridiari,  not  to  ufe 
his  liberty  to  the  pi  fjiidice  of  other  fouls,  by  doing  any 
aftion  which  may  he  let  alone,  but  if  done,  may  really 
becoTue  a  fnarc  to  others. 


12  But  when  ye  fin  fo  againlV  the  brethren,  and 
wound  their  weak  confcicnce,ye  finagaind  Chrift. 

The  apoftle  goes  on  to  fliew,  that  fuch  an  ufe  of  our 
Chriftian  liberty  asdoth  embolden  and  encourage  other«  to 
do  that  which  is  evil,  is  both  an  acl  of  uncharitablenefs 
towards  our  brother,  an'J  alfoan  aft  of  fin  againfl  our  Lord 
Jefus  Chrid,  in  betraying  a  Tuul  to  ruin  as  much  as  in  ut 
licih,  and  hindering  his  falvation  for  the  faving  of  whom 
Chrift  died,  wounding  the  members  of  his  body,  defeating 
the  great  end  of  his  death,  and  deflro'ing  them  whom  he 
defigned  to  fave.  Learn,  i.  That  ChrilT  in  dying  for  the 
weakeft  believers,  hath  fliewn  the  higheft  degree  of  love 
imaginable  unto  them.  2.  That  fuch  as  will  not  abate 
or  abridge  themfelves  of,their  Chriftian  liberty,  when  the 
ufe  of  it  may  probably  be  an  occafion  of  fin,  and  the  ruin 
of  their  brethren's  fouls,  do  at  once  wound  their  weak 
brethren,  and  fin  agaiaft  Chrift. 

1 3  Wherefore,  if  meat  make  by  brother  to  offend. 
I  will  eat  no  flcdi  while  the  world  ftandeth,  Icfl  I 
make  my  brother  to  offend. 

A  twofold  fenfe  and  interpretation  is  given  of  thefe 
words.  Some  underftand  the  apoftle  fpeaking  thus  :  "If 
niy  eating  meat  ofFered  to  idols  be  aftuinblmg  block  to  any 
perfons,  and  confirms  them  in  their  finful  practice,  or  be 
an  occafion  of  fin  unto  them,  I  w  ill  certainly  deny  myfelf 
the  ufe  of  that  liberty  whichmay  proveof  fnch  dangerous 
confequence  to  my  ft.llo>v  Chrillians."  Others  carry  the 
thing  higher,  and  underftand  it  ofa  11  flefli  in  general  thit 
rather  than  the  apoftle  would  ofendhis  weak  brother,  he 
would  not  eat  any  flefli  to  his  dying  day  ;  an  hyperbolical 
cxpreilion.by  which  the  apoftle  declares  how  far  one  Chrif- 
tian ftiould  condefcend  to  another,  to  prevent  each  others 
finning  againft  God  :  As  if  the  apoftle  had  faid,  "  Verily 
1  do  not  make  fo  light  of  another's  fin,  nor  let  fo  light  by 
the  foul  of  my  weak  brother,  nor  by  the  blood  of  my 
bleIRd  Saviour,  as  for  f^eOi,  that  is,  for  an  unneceffary 
thing,  Jo  make  ufe  of  my  liberty,  when  it  may  prove  a 
temptation  unto  fin."  From  the  whole  of  the  apoftle's 
difcourfein  this  chapter,  we  Warn,  That  it  is  the  duty  of 
Chriftians,  in  matters,  wherein  they  are  at  liberty  by  the 
law  of  God,  to  do  a  thing,  or  not  to  do  it,  to  take  that 
pitrt  which,  they  fee,  will  give  leaft  occafion  of  fin  unto 
their  brethren, and  to  avoid  ihatpart,  which,  if  taken, will 
certainly  give  occafion  unto  others  to  fin  :  Alihoughwebc 
ourfelves  never  fo  well  fatisfied  as  to  the  lawtulnefsof  the 
aiflion,  yet  we  ought  not  to  deny  ourfelves  in  fome  things, 
rather  than  be  an  occafion  unto  others,  to  fall  into  fin  ;  he 
forfeits  the  name  of  a  Chriftian  who  will  not  .nbridge him- 
felf of  his  Chriftian  liberty  topreferve  his  brother  from  fin 
and  temptation. 

CHAP.     IX. 

Our  apoflle  having  exhorted  the  Corinthiam  to  chriige 
themjdvti  in  the  laujiil  "uje  of  their  Cbifian  liherty, 
when  it  will  be  prejudicial  to  tjcak  Chiftians  ;  here 
propounds  Ids  own  example  for  their  enccuragement 
atid    imitation,   who    though  he  uas  an    aprJHe,  yd 

rcf.rciv.i 


Chap.  ix. 


I.     C  O  R  I  NT  II  I  A  K  S. 


^>.07 


nftrained  hivifelf  in  feveral cafa,  which arerecorded in 
tins  chapter. 

AM  I  not  an  apoftle  ?    am  I  not  free  ?    have  I 
not  feen  Jeru5  Cinifl  our  Lord  ?     arc  not  yc 
my  work  in  the  Lord  ? 

The  fird  indance  which  the  npoflle  gives  of  his  frcalom 
and  liberty  was  this,  That  ■v\hcn  !;c  prcaclicd  the  gofpcl 
;iinuir  it  ilicm  at  Corinth,  J*|fcu4  ^  liberty  either  to  live  on 
the  sjofpel,  anil  take  main^^P^c  of  them  for  picachin<T,  cr 
to  live  upon  his  '•.ibou^,  following  hi straJc  of  tcnt-inakini;, 
Hoconling  as  lie  faw  it  belt  for  the  furtherance  of  the  gofpel: 
Jin  I  mt  free';'  As  if  he  had.faid,  "  Have  not  I  as  good  a 
claim  to  freedom  and  Chiiftian  liberty  as  any  man?  For 
Am  h-J  leiu  tipj/llc,  or  an  extraordinary  melTcnc;er  of  Jeftis 
Clirill  ?  And  tliKiigh  I  never  faw  the  face  of  Chri ft  upon 
earth,  yet  have  I  not  fccn  him,  and  heard  him  fpcEking  to 
nic  from  heaven  r  And  is  not  the  converlion  of  you,  the 
Corinbians,  to  the  Chriaian  taith  by  my  i)iiniltry,a  fruit 
and  ("cal  ot  my  apoftlefliip  ?  Now,  if  I  be  .-ill  this,  certninly 
I  have  as  great  a  right  and  claim  to  the  ufe  of  Chriftian 
Jiberty,  as  any  of  you  will  pretend  to  have:  Yet  will  1  only 
make  ufe  of  it  for  the  bei^cfit  of  others,  and  for  the  fur- 
therance ot  the  gofpel/'  Learn  we  from  the  apoftle's  ex- 
ample, in  abifainiiigfrom  that  liberty  and  power  which  Gcd 
Iiad  giveiv  him  tor  receiving  maintenance  from  them  to 
whom  lie  preached  the  gofpcl,  how  much  it  is  the  fluty 
and  concern  of  all  Chriftians  to  the  end  of  the  world,  to 
abflain  from  the  exercife  of  that  libertv,  and  rightful  power 
granted  to  ihem  by  Chrill,  for  avoiding  the  fcandal  of  the 
weak,  and  provoking  men's  fpiritual  welfare. 

2  If  I  be  not  an  apoftle  unto  others,  yet  doubt- 
Icfs  I  am  to  you ;  for  the  feal  of  mine  apoftleiliip 
arc  ye  in  the  Lord. 

As  if  he  had  faid,  '*  Whatever  otliers  do,  yoti  of  all 
men  Ihould  not  queftion  my  apolUefhip,  for  you  were  con- 
verted by  it :  You  confirm  and  ratify  my  niiniflry,  that  it 
is  of  God,  and  that  God  is  in  it  of  a  truth  :  The  conver- 
lion ot  iinners,  and  the  building  up  of  faints,  is'God's 
feal  to  our  miniftry."  Lenrn  hence,  That  there  is  no  fiich 
arguinent  to  prove  a  minifter  lent  of  Chrift,  as  the  fiiccfs 
oi  his  miniflry  in  the  converfion  of  fouls  unto  God  :  This' 
1";  God's  feal  to  his  office,  that  he  is  a  minifter  called  of 
tjod,  and  feat  by  God.  Happy  thofe  miniftcrs  who  csn 
fay  un:o  their  people,  Tt  are  our  ivorh,  and  the  feal  of  our 
apofilejhip  are  ye  in  the  Lord.  Yet  inuft  it  not  be  concluded 
from  hence  that  a  perfon  is  not  a  true  minifter  of  Chrift, 
bccaufe  he  cannot  produce  this  feal :  'I'he  good  of  our 
miniltry  is  not  always  known  toourfelves,  much  lefs  pnb- 
lilhed  to  the  world  :  More  go<)>l  is  done  many  times  by  the 
miiiillry  of  the  word  than,  th&minifter  knovvsof;  thefecd 
f  imciimes  lies  long  under  the  clods  before  it  fruftifies  ; 
■vvhai  is  fown  in  one  mioiller's  lime,  comes  up  in  anothcr'<:; 
fo  onefoweth  and  another  reapeth,  but  both  be  that  foweth, 
and  he  that  reapeth,  (hall  rejoice  together,  But  where  this 
f^al  can  be  procured,  it  is  a  certain  (ign  that  fuch  a  minif- 
ter is  lent  of  God,  and  that  Go«l  is  with  him,  and  owns 
J'.im  ;    yet  it  niufl  be   added,  that  tlioiigh.  the  iKCcefs  of  cur 


miniftry  to  others  is  a  feal  of  otir  fftior,  and  afTurcs  lis  tl.  i* 
we  are  true  miniftcrs,  yet  it  is  the  tfticjcy  of  the  word  wr 
preach  ujvsn  our  own  hearts  and  livcsiuiiai  is  the  witnefs  of 
our  fandlification,  and  the  feal  of  uur  falvation.  Lord! 
how  fad  will  it  be  for  r.ny  of  us  to  have  been  inftrimients 
for  tlic  helping  others  to  heaven  by  the  foundnefs  of  our 
di'flrine  and  go  tohtU  ourfiKcs  for  thcbadnefsof  our  exam- 
ple, and  the  wickednefs  of  our  lives!. 

3  Mine  anfwertothcm  that  examine  mc  is  thisr 
4  Have  we  not  power  to  cat  r.nd  drii;k  ?  5  Have 
we  not  power  to  lead  .tbout  a  filler,  a  v.ife,  as  well 
as  other  apoftles,  andas  the  brethren  of  the  Lord, 
and  Cephas  i*  6  Or  I  onl}'  andBariiabas,  have  not 
we  power  to  forbear  working  ? 

Here  the  apoftle  inftances  in  another  branch  of  liis 
Chiilllan  liberty,  and  that  was  marriage,  he  could  have 
taken  a  wife,  as  Peter  and  other  apod!  js  did,  liad  le  pleafcd 
and  have  put  the  church  to  farther  charges  in  maintaining 
himfelf,  avife,  and  family,  as  did  ollicrs,  without  blame: 
And  he  and  Barnabas  had  power  to  forbear  working  for 
their  living,  and  maintaining  tlH-mftlvcs  with  their  own 
labour  in  tent-making  ,  they  had  power  to.ifk  maintenance 
of  the  Corinthians,  if  they  pLaled.  I'lit  they  confidered 
the  low  circumftances  which  the  church  was  in  and  under 
at  that  time,  and  coniiniied  both  in  a  fingle  ftatc,  and 
wrought  wish  their  hands  to  maintain  themfelves,  when 
they  might  ha\e  expected  maintenance  from  the  cluirch. 
Have  we  mt  power  to  lead  ahul  ajifler,  auife  ?  That  i', 
to  marry,  if  we  faw  fit.  Wencc  leuni,  I.  The  !av^  fulnefs 
of  the  miniftcrs  of.  the  gofpcl  marrving,  as  wcllasother 
men  ;  neither  the  prophets  of  the  Old  Tertamcnr,  nor  the 
apoftles  of  the  New  did  abhor  the  marriage-bed,  nor  judge 
themfelves  too  pure  for  an  inftittnion  of  tluir  Maker';  the 
dfclrine  forbiilding  marriage  to  any,  (which  the  apoftL- 
fays  is   honourable   in  all]  is  called  a  doctrine  of  devils. 

2.  That  no  Chriftians,  much  lefs  miniftcrs,  have  power, 
that  is,  any  lawful  power,  to  marry  fuch  as  are  no  Chrif- 
tians ;  their  vivcs  muft  be  their  fillers  in  Chrift  ;  that  is, 
Chririi::n  women,  at  leaft  by  external  and  vifible  profeftion 

3.  That  hufiiand  and  wife  ought  to  be  undivided  compan- 
ions one  to  another.  Have  wc  not  pyiver  /»  lead  ah-jiit  a 
uife ?  That  is,  to  take  her  with  us  in  our  tra\e!s  anil 
journeyings  from  place  to  place,  for  our  cornfort  anil 
a'liftance.  Hufhands  and  wives  are  to  be  mutual  com- 
panions ftiarers  in  each  other's  forrows,  and  partakers  of 
oneanotlier's  ctimforts. 

7  ?  Who  gocth  a  warfare  any  iiinc  .-i  \n-s  uwii 
charges?  who  ])lanteth  a  vineyard  and  eateth  iu)t 
of  the  frait  thereof  ?  or  who  fcedeth  a  fiock,  and 
eateth  not  of  the  milk  of  the  flock  ? 

As  if  the  apoftle  had  faid,  "  As  foldicis  are  paid  by  thofe 
that  employ  them,  and  as  htifljandmcn  and  ihephcrds  live 
upon  the  fruit  of  their  labours,  fo  may  L  and  all  the  mi- 
niftus  of  the  gofpcl  with  me."  Wliere /Wi-,  1.  'i'liat  the 
ininifterial  fundion  is  reprefented  here  a  a  warfare  :  the 
miniftcrs  of  Chrift  are  fpiriiual  foldiers,  ilicy  have  many 
enemies  to  encounter  with,  and  i.ontcnd  againft.  They 
4  O  are 


C^8 


^,    C  'O  R  I  N  T  II  I  A  N  S. 


Cha?,  XI. 


sre  alfo  plnntcr.',  \\'ins-Jrefil'rs,  huil^andmcn,  flicphcnls  : 
AM  whicii  titles  given  to  them,  do  imimate  and  (ig- 
rily  what  care  =rici  painiulnels,  what  dili-encc  and  watch- 
liiinef;,  ihoulil  be  found  with  them.  2.  That  maintenance, 
n  cnintortab!;;  niairtcnancc,  from  t lie  people  is  a  debt  dr.s 
t'l  thcminiilers  cl  the  gofptl,  who  labiiir  in  the  word  and 
•lioftrinc  amongft  lliem.  U'l.\}  ph:>:!elh  a  vinrynnl,  c.:H 
yr..':ih  ::ci  if  ike  fruit  thereof?  Ihi;  is  the  hill  argument 
jvhjch  our  apoftlc  here  makes  ufe  ot,  to  prove  the  minif- 
«  r's  jjiainicnance,  a  duty  t.;!c^:n  from  the  law  of  nature, 
•t.,ui;y  andcudom,  ^^hich  do  appoint  and  aljow  to  fuldiei";, 
vine-r'rcllcrs  ami  riiephcids,  ye-j,  to  all  that  hibsiir  for  the 
iili'of  others  in  thtir  rcrpc<itivc  callingf,  a  due  rev.  aid  of 
^v3gcs.     What  fwldicr  goes  to  war  at  his  own  charges? 

8  Say  I  thefc  things  as  a  man?  or  fattli  not  the 
law  tlic  fame  alio?  g  For  it  is  written  ir.  the  law 
»c>t  Moles,  Thouflialt  not  muzzle  the  mouth  of  the 
ox  thattreadeth  out  the  corn.  Doth  God  take  care 
for  oxen?  lo  Or  I'aith  he  it  altogccJicr  for  our 
fakes  ^  for  our  lakes,  no  doubt,  ilui  is  wii<ten,  that 
lie  that  plowcth  (liould  plow  iii  hope  ;  and  that  he 
.tijat  thrtiheth  in  hope  Liiculd  be.  partaker  of  his 
iiopf. 

A  (ccond  argument  produced  by  the  apofile  fir  the 
people's  cheerful  maintenance  ol  the  niinifters  ot  the  gof- 
ptl, is  taken  from  the  Lc\iiica'  law  :  Soy  I ihef:  things  a 
■  mmwi?  Or  faith  not  the  !,7uO  the  fame  aljo?  As  if  he  had 
faid,  "  I  do-not  fpcJc  this  only  rationally,  as  a  thing  very 
agreeable  to  the  light  of  nature,  and  the  law  of  nations, 
but  tliG  Lcviiical  law  fays  the  fame:  'For  when  God,  in 
Dour.  XXV.  4.  forbidj  to  muzzle  the  vi:ulh  tf  the  ex,  who 
by  hard  labour  trcadeth  out  the  corn  wiih  his  feet,  his 
dchgn  therein  i.s  more  than  the  bare  taking  care  of  the  ox  ; 
for  thereby  he  (hews  in  general  what  equity  fliould  be  ufed 
in  the  jnfl  rewardi/ig  «)f  all  men  that  labour  for  us  ;  and  in 
particular,  tlic  fniritunl  labourer?,  fuch  as  plow,  and  fow, 
•ind  llucdi,  in  tlie  fpiriiucl  hulbandry,  (liould  labour  in 
hope  of  a  livelihood  and  fublillcnce,  and  eat  tlitir  bread 
when  thsy  have  earned  if.  If  all  meti  are  encouraged  to 
woik,  i>y  ajuft  cxpeciaiion  of  the  fruit  cf  ihiir  o\- n  la- 
bours, why  Diould  not  the  minirtcrs  of  the  word  meet  wi-.h 
the  like  cncoiiragemeiit,  which  all  mankind  lock  upon  as 
iheir  juil  due  ? 

1 1   IFwe  have  fewn  unto  j'ou  fpiritual  thin"."!,  m 
ii  a  great  thing  if  we  Ihall  reap  your  carnal  thinj>s? 

A  tl.ird  argument  for  the  minilK-rs'  maintenance  is  here 
ts'.en  from  coinmon  juftice  :  They  fnc  ffiritual  things  \ 
that  is,  they  difpenfe  the  word  and  facramejits,  and  en- 
deavour to  make  men  fpiriiual  and  holy  here-,  ami  happy 
hereafter;  and  therefor;  they  ought  to  reap  fomc  of  their 
people's  eurnal  thing!,  things  for  thefupport  of  their  live?, 
•nd  fiibfiltarcc  for  liiemfelven  and  their  families  ;  .So  that 
the  miniftcrs  of  Gf^d  are  not  indebted  to  their  people,  but 
their  people  are  indtbeted  L'lih  to  Gnd  and  them;  they  give 
their  people  th'r.vjs  of  a  much  greater  v.ilue,  and  more  ex- 
ceilent  ufe,  for  things  of  much  lelferv.tlue,  and  more  inferior 
;ufc  ;  for  their  cariutl  things*  they  f^ivc  tlicm  fpiritual  things. 


12  If  others  be  partakrrs  of /Ars  power  O'cr  you, 
are  not  we  rather  ?  ncvenhclers  we  have  not  ufed 
tjiis  power;  but  fuflfer  all  things,  left  we  fliould 
hinder  the  go.^pel  of  Chrill. 

Here  wc  haveaffu  t!i  argument  for  the  Corinthians 
allowing  St.  Paul  and  <i!l!cr  apcllles  «  fufficient  mainte- 
n:nce  ;  namely,  from  their  own  example  to  other  teachers 
at  Corinth:  As  if  he  hul^^  "You  maintain  other?, 
vhy  not  us.'  Do  not  vof^^^Bpore  to  us,  who  fird  laici 
the  foundation  of  a  Chrifti^^huB-h  amongil  you,  and 
have  begotten  you  through  the  gcfpe!,  than  you  do  to 
others?"  ^Jevcrthek-fs  be  tells  them,  that  himftlf  and  Uar- 
nabas,  aJthougli  ihoy  had  tliis  ur.fjueflionablc  liberty,  yet 
they  never  made  ufc  cf  if,  but  fufrl red  hunger  andihirH, 
weaiincls and  want,  left  it  tliould  obftruil  the  Courfe,  u.i  I 
hinder  the  progrefs  of  the  gofpcl ;  whilft  fymc^  might, 
thoug'i  very  imjuftly,  charge  them  with  covetoufnefs  ;  und- 
otlicis,  to  favc  charges,  ir.ight  decline  heating  of  ilicni. 

13  Do  yc  not  know,  that  they  which  mi nlRcr  about 
holy  thtn;T.s,  liyenfihr.lhin^i  of  the  temple  ;  and  they 
which  wait  at  the  altar,  are  partakers  with  the  altar? 
14  Even  fohath  the  Lord  ordained  that  tliey  which 
preach  the  gofpcl  fliould  live  of  the  gofpel. 

A  fifth  argument  is  here  produced  for  the  miniftcr's 
inaintenance,  which  is  taken  from  the  example  of  the 
i-evites,  who  lived  upon  things  that  were  offered  in  the 
teirsple,  snd  at  the  altar,  and  had  a  confiderablc  part  of  the 
facriiices  allowed  them  by  GckI  himfclf  for  their  miniflra- 
tion  under  the  law.  In  like  manner,  fays  the  apnflle,  "It 
is  the  Lord's  pleafure  and  appoinrmcni  now  luuier  the  gof- 
pel, (Matt,  X.  10.  Luke  x.  7.)  thai  ihey  who  preach  the 
word  fhould  be  maintained  for  it,  and  not  divei  ted  from 
their  woik.  by  the  cares  and  buliueG  of  the  world,  but 
have  a  iivelihood  from  their  labour.  Hence  it  clearly  ap- 
pears, that  a  insintensnce  for  the  mirullry  untler  thcgofpc? 
ts  rf  divine  right  ;  if  it  was  fo  imdcrihc  law,  it  is  likewife 
tuiiier  the  gofpel  :  for  fo  favs  the  apoftle,  God  has  irdaineJ. 
God's  will  in  this  matter  is  the  fame  under  the  New  Tc(- 
tataent  as  it  was  undor  the  Old  :  and  as  a  maintenance  ia 
general  is  of  divine  right,  fo  tithes  may  n.^ke  thus  far  .1 
claim  to  be  of  that  nature,  that  it  is  believed  the  wiiliom  of 
man  cannot  (ind  out  any  better  expedient,  than  by  them 
to  fupport  a  minirterial  maintenance  Icr  ihc  preachers  of 
the  gofpel  to  the  end  of  the  world. 

13  But  I  have  ufed  none  of  thcrethin.;s.  Neither 
have  I  writtcH  thefe  things  that  it  fl^ouId  be  fo.  done 
unto  me:  for  it  were  better  forme  todic  than  that 
any  man  fliould  make  my  ;»loryin:^  void.  { 

The  apoftle  having  thus  aflbrtrd  Ids  liberty,  row  fiicws 
his  great  moderation  in  the  ufc  of  it:  Although  he  had  a 
lihcrtyto  marry,  and  to  dsmnnd  m.nin'enance  for  his  mi- 
nillrv  .as  well  as  oiher.e,  vet  he  denied  hin>felt  in  bmhl  Th  : 
apofllj  wai;  chargeil  by  ialfe  teacher?,  thar  he  preached  the 
gofpel  for  hisown  pnriit  and  .TtKr.ntage  ;  \(hert::s  he  gk.ried 
in  tlic  ccutrary,  tliat  he  made  ilx  ^ofpd  wiihou't  charge  , 

locking 


Chap.  rx. 


T     CORINTH  lANSi 


(^6S 


l4)t>king  upon  it  as  his  great  honoiM-,  that  hecouIJ,  fand  c'i.l 
preach  the  cofptl  frttly,  for  finccrc  ciirli,  and  not  out  ot 
lininer  refpeds  ;  and  profcircs  he  had  railicr  die  by  flarving 
than  lofe  his  advantage  of  glorying.  Now  tlie  inference 
which  St.  Paul  draws  from  all  thisdircoiirfe,  of  his  declin- 
ing the  ufe  of  his  lawful  liberty,  is  this  :  "  If  I  your  mi- 
iiiftcr,  fr>r  yourprnfir,  and  the  advantage  of  the  gofpel,  abate 
cf  mv  own  juii  ri;jht  and  iinquc(iionablclibcrty,^vhy  flioui.l 
not  you  aba(c  of  yours  in  the  cafe  of  eating  things  offertd 
unto  idols,  to  kck'p  your  j^^^brothcr  fioni  dci^roying  his 
foul  by  (inning  aguinf^  GxH^ 

16  For  though  I  preach  the  gofpel,  I  have  no- 
thing toglor)'  of  ;  for  ncccfTity  is  laid  upon  me  ; 
jea,  wo  is  unto  me,  if  I  preach  not  the  gofpei.  17 
yorifl  do  this  willingly,  I  have  a  reward:  but  if 
againR  my  wilJ,  a  difpcnfation  of  the  r;ofpd  is  com- 
uiitted  unto  me. 

Thit  which  the  apoftle  glories  in,  is  not  his  bare  preach- 
ing ot  the  gofpel,  but  his  preaching  of  it  frcelv,  and  w  iih- 
o'.it  maintenance;  for,  fays  he,  "Though  I  preach  the 
gofpel,  that  has  nothing  lingular  in  it,  others  do  it  as  well 
as  myfelf ;  and  I  am  bound  to  do  it  as  well  as  others  ;  for 
neceflity  is  laiJ  upon  me  bv  fpecial  call  and  command  from 
Chrill  fo  to  do  ;  yea,  wo  is  unto  me  for  my  difobedience 
to  Chrift  in  the  heavenly  vifion  [.\&.<.  xxvi.)  if  I  preach  not 
the  gofpel.  Now,  if  Ido  this  thing  willingly,  that  is,  freely, 
without  demanding  any  tiling  of  yon  for  my  pains,  which 
I  might  do,  /  have  a  rrxJtrJ  :  that  is,  a  fpecial  reward  from 
Gi;d,  and  may  glory  in  it:  But  if  I  preach  it  unwillingly, 
(demnndinfj  a  maintpnance  for  my  pains,  and  refufing  to 
preach  without  it}  all  that  can  be  faid  is  this,  that  a  dilpcn- 
lationof  the  gofpel  is  committed  to  mc;  and  fo  in  preach- 
ing I  only  difcharge  a  trull  of  which  1  cannot  bcaft  or 
glory."  The  ftrength  of  the  apoftic's  argitmeiit  lies  here  : 
"  No  man  can  rcalbnably  boalt  of,  glory  in,  or  expcd  an 
extraordinary  reward  for  the  doing  of  that  which  he  is 
under  a  comtr.anj  from  his  fiiperiorto  do,  and  that  under 
a  penalty  too.''  Now  this  was  his  cafe  :  Nccediiy  was 
laid  upon  him  to  preach  the  gofpel,  but  no  neccility  but 
w,h^t  he  laid  upon  himfcif  to  preach  it  freely  :  therefore  for 
him  to  do  it,  without  demanding  any  reward  from  them 
for  the  doing  of  it,  this  made  it  matter  of"  gloriify ing  to  iijm 
whichhe  had  declared  he  had  raihcrdic  than  any  iliouldtake 
from  him.  But  was  it  the  apodle's  cvvn  glory-  that  he  vcjs 
thus  fond  of,  and  cincerned  for,  that  he  h-d  rathei  lf)fc 
his  life  than  lofc  it  ?  No,  it  was  the  glory  of  God,  the 
honour  of  the  gofpel,  that  was  fo  unexprcllively  dear  unto 
him;  this  great  apoftic  did,  upon  pure  principles  offaiih 
and  love,  from  his  heart  and  (oul,  dclign  the  glory  of  God, 
Jjiirfuant  to  which  he  did  cheerfully  and  willingly  apply 
iiimftlf  to  the  preaching  of  the  gofpel,  waiting  upon  Goil 
for  his  acceptance  andreward,\\  i-.hoiit  exp^'flingany  wages 
(as  he  might  from  them  his  Corinthian  ccnvcrts  ;  and 
tin"';  v/as  the  mittcrof  his  b  wading  and  glorying  in  the  fac^ 
of  ihcf-ilft  apoftles,  who  infmuared  that  he  preached  the 
gofpel  ff-r  fiUhy  lucre  fake. 

1.8  What  is  my  reward  then  ?    Vtrily  that  when 


I  preach  the  g«fpel,  I  may  'make  the  gofpel  of 
ChriR  without  charge,  that  1  abufo  not  my  power 
in  the  gofpel.  * 

The  fer.fo  is,  "  This  gives  me  hones  of  a  reward  extra- 
ordinary from  God;  namely,  that  I  have  preached  the  gof- 
pel fo  you,  without  being  chargeable  to  any  of  you  ;  forbad 
I  received  maintenance  from  you,  I  foiind  my  reproaches 
wruld  have  brought  an  ill  report  upon  me.  To  prc\rnt 
which,  I  m.ide  ufe  of  my  chrillian  liberty,anil  lock  noildng 
of  you  ;  which  he  calls,  his  net  iihif.ng  his  pnvtr  in  t!.e 
f:ifP'-l.  Learn  hcnrc,  l.  That  mir.i.lcrs,  gcncrnlly  fper.king 
lawfully  may  expt£t  yea,  require  inaintainancc  from  their 
people  to  whom  thtv  preach  the  gcfpel.  2.  Tl;at  ilthougli 
they  may  expcd  and  demand  inaintcnance  for  their  minif- 
try,  vet  in  cafe  the  pe:'^plc  are  fo  poor,  that  theycannot  give 
it ;  or  enemies  ^a  malicious,  as  to  open  their  mouths  againft 
them  for  it  ;  or  if  it  will  hinder  the  pror^refs  of  the  gufpcl,. 
by  kccpir.g  people  from  coming  under  tne  prcachint;  ci  it, 
fearing  it  fhould  ,be  chargeable  to  them  ;  under  fuch  cir- 
cumflanccs  if  the  minhlcr  can  fubi-iil:  without  it,  it  is  his 
certain  duty  to  preach  fretly,  and  for  fuch  extraordinary 
fcrvices  he  may  cxpe£l  a  more  than  ordmary  reward.  3. 
That  the  liberty,  which  God  hath  intruded  us  with,  mull 
never  be  abufcd  by  us,  to  the  prejudice  oi  his  glory,  or  the 
detriment  of  his  .gofpel,  or  to  the  difadvantage  ofotherr. 
All  fuch  ufe  of  our  liberty  in  any  tiling,  is  indeed  an  abufe 
of  it :  therefore,  fays  thcapoille  liere,  1  abufe  not  my  pov/- 
er  in  the  gofpel. 

]  q  For  though  I  be  free  from  all  m(n,  yet  have  I 
made  myfelf  fervant  unto  all,  that  I  ini^ht  gain  the 
more.  20  And  unto  the  Jews  I  became  as  a  Jew, 
that  I  might  gain  the  Jews  :  to  them  that  are  under 
the  law,  as  under  the  law,  that  I  might  gain  them 
that  are  under  the  law  ;  £  1  To  them  that  are  with- 
out law,  as  wiiiiout  Ijw,  (being  not  without  law  to 
God,  butunderthe  lawtoChrifl)  that  I  might  gain 
them  that  are  without  law.  22  To  the  weak  became 
I  as  weak,  that  I  mightgnin  the  weak  :  T  am  made- 
all  things  to  all  vun,  that  I  might  by  all  inenns  fave 
fome.  23  And  this  Idofcir  thegofpel's  f.:ke,  that 
1  might  be  partaker- thereof  witiwtfi 

In  thefe  verf:s  our  apr>.flc  proceeds  to  fhcw  the  Corin- 
thians farther,  hew  mightily  he-did  abiidgc  hlmfelf  of  his 
Chri'Uan  iibertv,  which  was  the  nrgvnncnt  he  was  infiling 
upon  :  For,  fays  he,  lh:v?^h  I  h  free  frm  all  n:en,  as  h^i:  g 
a  ferv.nnt  to  none,  yet  have  I  muih  myielf  as  a  jer^iwnt  to  ?!!, 
that  I  might  ^nln  the  more,  to  ciVibrni  e  thfe  gofpel.  lotht 
unconverted  feu:,  he  htccme  wra  ^j-U',  circiuncifing  Ti- 
moihy  for  their  fakes,  Afls  xvj.  3.  thct  he  might  fain  li c 
Jr.os.  To  them,  -who  in  their  Ofmnn  uere  s(t  !Wf!rr  the 
obligation  of  the  oeremonial' l.-'w,  he  carn'cd  himfif  as  a 
perfcn  under  tL7t  hw,  thourh  he  knew  hit  felf  free  frcm 
it,  to  the  end  that  he  might  ga'11  ihnn  the'  ere  urdi r  tie 
bzv;  and  ?CCordingIy  he  purified  himfelf  in  the  temple, 
A£ls  xxi.  To  t.'.em  ihatzvere  ■uithitit  !ni',  that  is,  ih-  Gen- 
tile-, who  were  without  she  cercmc.Tial  law,  he  became  as^ 
■  4  O  2  %c:thcut 


^Hi)(?o 


T:    C'O'R  I  NT'H  rA-N  S. 


Chap.  ix. 


fi'i.'ho'it  lau) ;  abftaininp 
they  did:   But  yet,  wo/  '/ 


from  the  ufe  of  afl  ceremonies  as 
■''''i  xvith.ut  imti  toGad,  bul  vmltr 
the  lira)  li  Chrij}  ;  that  is,  as  to  the  moral  law  of  God, 
^vhich  was  not  abcIiflKJ,  but  reinforced  by  Chrifi,  he  did 
nrvcr  account   himfclf  free  from   that,  nor  durftdo  any 
thing  contrary  to  the  eternal  nil/-  of  righicoufnefs  j  and  all 
this,   that  hi  mi^At  gjin  them  if'Ht  arc  withi-ul  Inw.      To   the 
'i-rai  converts,  cither  among  Jews  or  frcntiles   f'f  heccjne 
^,i'ui<K  by  abftaining   from  what  might  hurt  their  weak 
confciences,  t/a/  Jo  fr  mig/t  gnin  the  'ur.tt.     Finally,  fre 
f'fcnme  all  things  to  alt  >rrK,  bv  Compliance  with  them   in  all 
'awhil  anJ  indiftertnt  things,  ihnt  he  tnirht  gn'ut  as  many 
as  pofiibly  he  could.     And  all  this  he  did  l\r  tlie  g'Jprl'sfahe, 
thar  ilie  gofpcl  might  iae  the  better  cflccnud, 'and  farijier 
prcniagatcd,  and  that  he  might  himfcU"  partake  of  the  pro- 
niies  and   rewards  of  it,  together  with  them   to  whom  he 
j;  rejched  it,  and   had  efFei^^iially  entertained   it.      Behold 
here  the  hi.miHty  and  charity  of  this  great  apoflle  ;  his 
ready  condefcenfion  to  the  pitiable  weaknefies  of  all    iricn  ; 
his  compliance  with  them    in  all  lawful  and    indiHcrcnt 
things  for    the  glory  of  God,    and  the  advantage   of  the 
jjcfpel.      A  rare  and  fingiibr  pattern  for  all  minillers  and 
private  Chrirtians  to  imiiatc  and  follow.     Now  from  this 
■example  of  St.   Paul's  becoming  all  things  to  all  men,  and 
making  himfelf  a  fervant  unto  all,  v/e  learn,    i.  One  great 
duty  of  a  gofpel  minifter,   is  not  to  be  a  (lave  to  any,  but  a 
fervant  to  ail,    net  a  fervant  to  their  luihs,  but   to  their 
weakneflcs  and  infirmities.     Our  apoftlc  did   not  turn,  as 
;5  the  flattering  andfzlfe  apoftles  did,  wiihlheiiae  and  times 
nor  conform  to  them  in  what  was  finful  :   He  liid  not  fym- 
bcli/e  with  all  colours,  nor  was  he  a  man  for  all  hours  or 
humours;  for,  fays  he,  If  I  pleaje  men  (he    means  in  any 
thing  (inful)    I  amno  more  the  fervant  of  Chrijl,  CrA.   \.  \o. 
Eut   wiicly  confidcring  the  cafe  and  ftate  ot  all  men,  he 
did  accommodate   his  minidry  for  the  gaining  of  as  manv 
as  he  poflibly  cotdd.     Some  are  all    things  to  all  men,  tha't 
they  may  gain  by  all  ;  a  fpirit  not  only  unworthy  of  a  mi- 
Jiider,  but  of  a  man.     But  St.  P.iul  complied  with  all  men 
and  made  himfcif   the  fervant  of  all,  that  Chrift    might 
thereby  gain  his  gofpel   gain,  yea,  and  they    them.fel'ves 
gain  ;  which  hints  to  us  a  fecond  obfcrvation,  the  great 
end  which  the  apoflle  aimed  at  in  this  his  compliance  with, 
and  condefcenfion  towards  the    weaknelfcs  ot  his  pcrpic  • 
This  I  Jo  f:r  the  gtfper  s  Jithe  :   As  if  he  had  laid,  "Though 
I  thus  (loop  and  yield  to  all  men,  it  is  to  fcrve  my  Martcr, 
Bol  myfelt.     Tiiiuk  not  that  I   thus  put  myfclf  into   all 
forms  towards  men  for  my  own  preferment  in  the  world  ■ 
but  that   Chrift  may  be  preferred   in  the  hearts  and  accep- 
tations   of  ail    men:       I  pleafe  all    men  in  all  things,  not 
Jeeking  my  own  profit,  but  the  profit  of  many,  that  they  may 
be  Javed"     i  Cor.  x.  -^3.     Behold  here  'the  noble  mark 
M'hich  the  minillcr  of  Chrift  had  in    his  eye,  thefaving  of 
Jouls.     That  he  might  hit  it,  he  wifely  obferved  the  temper 
and  ftate  of  his  people,  ftriving  to  render  himfcif  agreeable 
and   acceptable  unto  all,  that  he  mij;!it  by  all   means  fave 
fome  ;  yet  had  he  alfo  an  eye  to  himlclf  in  all  this  ;  he  had 
refped  to  the  recompenfe  of  reward,  as  lawfully  he  mi^ht: 
This  Idoftr  the  gofpel' s  Jake,   that  [may  he  partaker  thereof 


may  be  partaker  thereof 
IS.  that  I    may  have  a  fliare  niyfelf  in  the 
jjroniikd  rewards  of  the  gofpel  which  I  have  preached  unto 


with  you  :  that 


yotj.  BlefTcd  be  God,  it  is  lawful  for  all  the  miniftcrs  and 
members  of  Chrift  to  do  good  out  «)f  hope  of  reward  ;  and 
that  his  glory  and  our  own  happinefs  are  fo  infepnratcly 
cnncfled  and  knit  together,  that  by  promoting  the  former, 
we  fecure  the  latter. 

94  5  Know  ye  not  that  they  which  run  in  a  race 
run  all,  but  one  receiveth  the  prize  ?  So  run  ih.it  yc 
may  obtain.  ^ 

Our  apoflle,  rcording  t^^Pcuftom  in  fi;ndrv  cpiillcs, 
docs  in  the  end  oi  this  chapter  fall  nprn  the  iifc  of  terms 
agonidical ;  borrowed  from  the  Olympic,  and  other  Grecian 
games,  celebrated  near  Corinth,  in  which  the  conttndiri'7- 
panics  did  put  forth  all  theit  ftrength  to  outdo  one  another 
Thcfc  games  were  running,  cufEng  and  wreliling;  all  which 
the  apoftle  here  alludes  imto  ;  and  firft  to  running  :  7h.y 
ivhich  run  in  a  race,  run  all,  hut  tne  receiveth  the  prize  ;  fo 
nm  the  Chriftian  race,  that  ye  may  citain  the  prize.  Learn 
hence.  That  Chriftianiiy  is  a  race  which  God  hath  fet  us 
and  it  is  our  duty  faithfully  and  perfeveringly  to  run  it.  In 
a  race  the  foundation  of  it  is  a  prize;  in  a  race  there  is  a 
confidcrablc  diftance  between  one  goal  and  another  ;  in 
a  race  there  is  a  race-plat  for  the  racers  to  run  in,  there  are 
certain  laws  to  fun  by,  and  there  is  a  certain  judge  to  de- 
termine who  wins  the  crown  fairly.  Now  this  race  of 
Chriltianiiy  vaftly  differs  from  all  other  races,  thus  :  This 
is  a  fpiritual  race,  it  ftrains  not  legs  and  lungs,  but  faith 
and  patience.  Other  races  are  performed  by  natural 
abilities,  but  this  by  a  fupernatural  power  and  ftrength. 
Thofe  races  might  be  run  without  difturbance,  but  not 
this  ;  their  reward  but  a  garland  of  bays,  our's  a  crown  of 
i  nmortality.  But  what  is  it  to  run  this  race  ?  jinj.  It 
fuppofes  a  motion,  it  imports  a  vehement  and  intenfc  mo- 
tion, it  implies  progrefs  and  proficiency  ;  every  ftep  brings 
the  racer  nearer  the  goal :  and  it  implies  perfeverance  ;  ihe. 
racer  muft  hold  it  to  the  laft,  or  he  lofes  his  labour  and  re- 
ward :  every  one  that  rims  fhall  obtain  the  prize  ;  whereas 
in  other  races,  but  one  receiveth  the  prize. 

25  And  every  man  that  flriveth  for  the  maflery 
!.<!  temperate  in  all  things.  Now,  they  do  it  to  ob- 
tain a  corruptible  crown ;  but  we  an  incorruptible. 

It  was  a  ciiftom  amongft  thofe  that  ufed  at  Corinth  the 
forementioncd  t;am':^  of  running  and  wicftlin?,  to  tie  them- 
felves  to  a  ftricl  prcfcribcd  diet,  both  for  quality  and  qi'an- 
titv,  by  way  of  preparation.  They  did  not  indulge  theni- 
fclves  in  gluttony,  or  any  fort  of  e.xcefs,  but  were  temperate 
in  all  things,  that  the  crown  might  be  won  by  them  ; 
w  hich  alas  !  was  nothing  but  a  garland  of  leaves  or  flowers. 
In  imitation  of  whom,  he  advifes  the  Corinthians  to  be 
very  moderate  in  the  ufe  of  all  worldly  things,  and  to  ah- 
ftain  from  whatfoever  may  hinder  their  running  the  Chrif- 
tian race,  and  their  receiving  the  incorruptible  crown 

26  I  therefore  fo  run,  not  as  uncertainly;  fo  fight 
I,  not  as  one  that  beateth  the  air. 

That  is,  "  I  run  this  race  of  Chriflianlty  myftlf,  which 
I  advi(e  you  unto  :    B»it  my  care  is  to  run  fure,   not  at  un- 
certainties: to  make   fure  of  the  crown  at  the  end  of  the 
race  ;  and  I  do  not  only  run,  but'  fight  :    I  oppofo   what- 
ever 


Chap,  x." 


I.    CORINTHIANS: 


66 1 


hsi«^vill  bring  us  to  heaven  and 


ever  oppofeih   me."     Here   oh/rrve,   the  aportlc  changes 

the  metaplior  from  that  of  running,  to  the  other  game  of 

cuffins  ;  and  f.jys,  he  did  not  fight  like  one  ihst  beats  the 

air,  but  never  hurts  tiie  advcrfary  :   No,  he  fought  in  good 

earncll  with  ;-ll  his  fpiritii.d  enemies,  the  tlefti,  the  world 

nii.l  the  devil.     It  is  not  every  running  that  \^y.\  gain  the 

ize,  not  cv^ry  fightin;;  that  will  obtain  the  vidory  ;  but 

mtift  be  a  running  v.'i'th  all  perrcverancc,  and^  a  fighting 

ih  our  uMnolt  power,  iha^v""  ' 

eternal  happincf^.  ^^B 

27  But  I  keep  under  njy  body, — 

The  original  word  may  be  fitly  rendered,  I  give  myfclf 
blue  eyes,  alluding  to  the  Olympic  game  of  cuffing,  in 
whicli  the  combatants  were  wont  with  their  blows  to  beat 
one  another  till  they  made  each  otlter  livid,  their  eyes  black 
and  blue.  The  fenfc  is,  thi:  by  mortification  he  ufed  great 
fcveiity  upon  himfclf  contending  againft  and  combating 
with  that  body  of  iin  and  death,  which  did  obflruct  and 
liinder  him  in  running  the  Chriflian  race  which  wss  fct 
before  him. 

— And  bring  it  into  fubjeQion ; — 

The  word  in  the  Greek  is  an  allufion  to  the  other  exercife 
of  wreftling,  wherein  the  antagonifls  or  contenders  do 
ftrive  to  cart  each  other  to  the  ground,  and  to  keep  ihem 
under.  So  he,  the  better  to  fubdue  his  body  of  fin,  was 
careful  to  keep  down  the  body  of  flcGi,  which,  if  painpered, 
is  apt  to  rebel.  He  concludes  all  with  a  rcafon  why  he 
exercifed  all  his  circ  and  caution,  namely, 

— Left  that  by  any  means,  when  I  have  preach- 
ed to  others,  I  myfelf  fhould  be  cafl-away. 

That  is.  Left  when  he  had  acquainted  thein  with  the 
laws  and  rules  of  Chriftianity,  and  propofed  to  them  the 
way  of  ftriving  and  getting  the  crown,  he  himfelf  (lioiild  at 
lalV  be  a  cad, away,  or  one  unworthy  to  be  approved  or  re- 
warded by  God.  From  whence  ohfcrve,  i.  That  it  is 
pofliblc  for  him,  who  has  been  all  his  life  preaching  to 
Others,  and  furthering  them  in  the  way  to  heaven,  to  be 
thrown  himfelf  into  hell  at  laft.  Many  thnt  have  prophe- 
ficd  in  Chrift's  liame,  fliall  yet  pcri(h  in  his  wrath  ;  and 
fuch  as  have  cafl  devils  out  of  others,  fliall  be  caft  to  the 
devil  thcmfclves.  2.  That  fnch  miniflcrs  as  indulge  their 
imruly  appetites,  giving  the  flcfli  whatever  it  craves,,  and 
can  deny  it  nothing  it  defircs,  pimperins;  the  body  to  the 
prejiidiceof  the  fold,  go  not  in  St.  Pauls  rosd  to  heaven, 
but  the  contrary  ;  they  gratify  what  he  mortified,  they  in- 
dulge what  he  fubdued  :  He  adminillcred  to  the  wants,  they 
to  the  wantonnefs  of  the  flefli :  He  knew  that  Hagar  would 
quickly  perk  up,  and  domineer  over  Sarah  ;  that  the  body 
would  quickly  expect  and  command  more  attendance  than 
the  foul,  except  it  were  kept  under  ;  and,  for  this  reafon, 
1  '\  s  our  apoftie  here,  /  keep  under  my  botfy,  and Irrng  it  itilo 
Jhhj(£lion  ;  lejl  (hat  by  any  means,  6cc. 

CHAP.     X. 

The  ap-^flk.  in  this  c/wpter,  conlinues  hii  argutiunti  to 
dijlxdde  Chri/lians  Jrcfin  cati'ng  of  things  cffcred  unlo 
idols. 


MOREOVER,  brethren,  I  v/ould  not  that  ye 
fliould  be  ignorant  howr  that  all  our  fathers 
were  under  the  cloud,  and  all  paffedthrou'^h  the  (en. 

Among  other  arguments  which  the  apodle  prcxJuces  to 
diJuaie  the  Corinthians  from  eating  things  offered  to  idi  Is 
in  the  idol  tetnples,  an.l  to  prove  it  abfoh.tcly  tin!a\v;iii  for 
Chriliiansfo  have  comr.iunion  whh  the  Gentiles  in  their 
idolatrous  b.mqi.ets,  the  hub  is  dr.iwn  from  the  danocr  of 
fuch  finfu!  coinmnUion  ;  it  would  tnd.inger  their  falling 
into  fuch  kind  cf  fms  as  the  Ifraeliies,  on  tkat  occafion,  fell 
into,  and  confiquemlv  expol'e  ihciu  to  fuch  punilhrncnts  as 
they  fuffered.  But  fird  of  all,  in  the  beginning  of  this 
chapter,  he  acquaints  the  Corinthians  with  the  great  faVHirs 
and  privileges  which  Alrnighty  God  vouchfifcd  Co,  ani 
conferred  upon  the  Ifmclites,  who  come  out  of  E_'}  pt  with' 
Mofes  into  the  wilderncfs,  who  had  a  pillar  of  cloud  to 
guide  and  proteft  them,  the  manna  from  heaven  to  ftiflain 
and  uphold  them,  and  water  out  of  a  rock  to  rcfreih  and 
fatisfy  them,  /f.7  cur  fathers  xvere  under  the  cloud  i  that  is,. 
under  the  condu£l  and  prctedion  of  the  cloud.j  and  all 
pnjl'rd through  the  Rcd-fca,  ns  upon  dry  ground:  This  cloud 
which  accompanied  the  Ilraelitcs  in  their  journey ings,  h;;d 
a  threefold  ufe  :  (i.)  In  rcfpeift  of  God  ;  it  was  a  fjgn  and' 
fymbol  of  the  prefence  of  God  with  ihein,  and  of  his  care 
and  prote(^ion  over  them,  for  it  enrimpalTed  their  camp  as 
a  wall  doth  a  city.  Hence  is  that  of  the  Pfahr.ifl,  Ihjprcad 
cut  a  chudfor  a  eyuen'nj;  to  them,  and  fire  to  give  them  light 
in  the  night  Jcaf on,  Pfaf.  cv.  39.  (2.)  In  refpcd  of  the 
Ifraclites,  the  cloud  did  guide  and  direft  them  in  their  jour- 
ney ings  i  Pfal.  Ixxviii.  14.  In  the  day  he  led  them  with  a 
child,  ami  all  the  night  with  a  light  of  fire.  And  as  the 
cloucWid  guide  and  direcl  Ilratl,  fo  did  it  cool  and  rcfrefli 
them  in  the  wildernefs,  preferving  them  from_  the  heat  of 
the  fun  :  It  was  a  covering  canopy  over  them,  in  a  fcorch- 
ing  dcfert.  (-5.)  In  refped  of  their  enemies,  it  was  dark- 
neis  to  the  Egyptians,  and  confqucntly  proteded  the 
Ifraeiites  from  fheir  enemies,  that  they  could  not  airault  or 
fall  upon  them.  It  had  a  bright  fide  to  the  Ifraeiites,  and 
a  dark  fide  to  the  Egyptians.  Lord  I  how  eafily  canfl  thou 
m-ke  the  fame  creature  a  comfort  to  thy  children,  and  a 
terror  to  thine  enemies.  Every  outward  blertljig  is  that, 
and  no  more,  which  thou  art  pleafcd  to  make  it  to  us.  A 
cloud  fhall  guide,  a  cloud  fliall  cover,  a  cloud  fliall  comfort 
Ifrael  :  And  the  fame  cloud  fliall  be  darknefs,  yea,  at  thy 
command,  fliall  be  death  to  the  Egyptians. 

2  And  were  all  b.ipti/.cd  unto  Mofes  in  the  cloud: 
and  in  the  fea  ; 

Note,  I.  The  Ifraclites  are  here  faul  to  be  bapih-ed  in  the 
cloud  and  in  the  fea  ;  that  is,  the  cloud  which  ovcrfliadowed 
them,  did  fomciimis  bedew  and  fpnt;klc  ihem  :  And  the 
Red-Sea,  through  which  they  pafltd,  had  its  waters  gathered 
into  two  heaps,  one  on  the  right  hand,  and  the  other  on  the 
left,  betwixt  which  the  Ifraclites  paRed,  and  in  their  pa'dagc 
fcemed  to  be  buried  in  the  waters  :  As  pcrfons  in  that  aje 
were  put  under  the  water  when  they  were  baptized  ;  and 
thus  were  Ifrael  baptized  in  the  cloud  and  in  the  fea.  2. 
'Ihcy  arc  faid  to  be  baptised  unto  Mfes  in  the  cloud  and  in 
the  fea  :   Vntg  Mofes  \  th.'it  if,  unto  the  do£liinc  taught  by 

Alofis 


6-6s 


I.    CORINTHIANS. 


Chap. 


Mofi:?,  they  believed  liim,  and  folloiyed  his  comlu<S  through 
the  fea,  and  were  cnilirmccl  io  their  belief  of  Mofes  (the 
tvpiLal  Mciiaiot)  .nsa  pcrfon  crnpiovcd  by  Gxi  ;  ami  were 
obiigfH  under  the  miniflry  andgniJanccof  Mufcs,  to  follow 
Gr.(i  whitherfocver  he  led  them.  3.  That  all  this  was  a 
figtire  to  whkh  our  baptifm  anlwers  :  both  the  cLnid  and 
the  lea  had  rtfem,*Iaiice  to  our  being  covered  with  w  iter  in 
baptifm.  by  which  wc  arc  conrirmeti  in  the  faiih  of  Ciirifl, 
and  obliged  to  profcfs  and  own  l.im,  to  injft  in  and  depend 
up^:i  hitn,  to  ferve  and  obey  him,  and  this  to  the  death. 
Pchold  how  much  of  Chrill  and  his  gofprl  was  ihadowed 
and  iicid  forth  to  the  Jows  ui:der  the  difpcnfauon  of  the 
cercm.  nial  law  ;  they  had  Chrill  in  their  facrifices,  and  we 
have  all  their  facrifices  in  Chrift.  The  cloud,  tiie  Tea, 
the  mar.na,  the  reck,  all  typified  Chrift,  and  were  itfem- 
blances  and  reprefentaiions  vf  him.  Chriil  was  as  truly 
reprelenied  to  the  Jews  as  unto  us,  as  truly,  thoui'h  not  lb 
clearly. 

3  And  did  all  eat  the  fame  fpfritualincat ;  4  And 
tlid  aJl  diiuk  the  fame  fpiritual  drink.  (For  they 
drank  of  that  fpiritual  Rock  that  followed  them ; 
and  that  Rock  was  Chriil.) 

77'fy,  that  is,  the  fathers  in  the  ivildcrnefs,  did  all  cat  of 
the  manna  which  came  down  from  heaven,  which  is  here 
railed  fpiritual  meat  ;  either  bccaufc  it  came  down  from 
heaven,  which  is  the  habitation  of  fpiritual  beings  ;  or  bc- 
caufe  it  was  food  given  out  by  the  miniftry  of  ans^els,  thofe 
fpiiilual  agents  ;  or  eJfe  it  is  called  fpirfmar,  that  is  facra- 
mental  meat ;  becaufe  it  typified  Chrirt,  who  is  the  bread  of 
life,  the  true  bread  which  came  down  from  heaven.  That 
manna  v/as  a  type  of  Chrifl,  thus  appears  :  "  Was  manna 
provided  by  Gcd  for  the  Ifraelites  without  their  labour  and 
induflry  :  fo  is  Chrift  given  unto  men  without  any  merit 
or  work  of  their  own,  but  of  the  free  gift  and  goodnefs  of 
Ood.  Dul  manna  come  down  from  heaven  befides  the 
ordinary  coiirfc  of  nature?  So  was  CbriR's  birth  wonderful, 
and  not  as  the  birth  of  other  men  ;  being  not  begotten  of 
mortal  (^.-eiK  but  by  the  influeiKe  of  thj  Ptoly  Gholl.  Was 
manna  dilhibutcd  to  all  alike,  one  not  havmg  more  and  an- 
other lefs,  but  all  an  etjiial  fliare  r  In  like  manner,  Chriit 
communicj'cs  himfelf  unto  all  alike,  without  excep-ion  of 
pcrfons  :  a  beggar  may  have  as  great  a  part  in  Chriil  as  a 
prince.  Aj^ain,  as  manna  was  food,  plcntifid  food,  fwect 
•and  pleadn^  ioo.1  ;  f,  is  Chriil,  the  food  of  life,  very  Av  cet 
to  fuch  a  foul  as  can  truly  relifh  him.  Farther,  iiuift  the 
manna,  before  fit  for  food,  be  beaten  in  a  mortar,  or  broken 
in  a  mill,  aiu{  baked  in  an  oven  ?  fo  Chriil,  our  heavenly 
manna,  was  broken  on  the  crofs,  fcorchcd  in  the  nre  of  his 
father's  wrath,  th.it  he  might  become  the  fpiritual  food 

■wtiercwith  our  fouls  are  nourilhed  unto  everblting  life. 

Finally,  as  manna  was  given  only  in  the  wilderneff,  and 
teafed  when  the  Ifraelites  came  into  Canaan  ;  fo  is  Chrifl 
tiiir  fpintuul  m-.at,  our  facramcntal  fo.jd,  whilft  wc  arc  ir» 
the  wdderntis  of  this  world  ;  but  when  we  Ihall  come  to 
the  heavenly  Canaan,  we  (lull  have  no  more  any  need  of 
facramcntal  fupports,  but  (liall  behold  him  fai'e  to  face 
arid  be  bushed  wi.h  his  likcnefs."  A„J  they  did  ail  itrmh 
tt  tlwt  Spiritual  Rod  ulmh  follnvcd  than,  and  that  Rack 
was  LkriJL     Here  the  water,  out  of  the  Ruck  is  aUb  called 


X. 


fpiritual  drink,  it  being  typically  ami  facrameftfjllv  fo.  7hat 
Rock  was  Chrifl;  that  is,  it  lignilied,  rcprefinted.'and  typi- 
iied  Jefus  Chriil.  For  as  the  rock  gave;  no  water  befoie  i.t 
was  fmittcn  with  the  rod  of  Moks  ;  fo  was  Chriil  f.riitten 
upon  the  crofs,  and  out  of  his  fide  came  forth  water  :  and 
as  it  war.  the  rod  in  Mofcs's  hand  ihat  fmote  and  broke  the 
rock  ;  fo  was  Chrifl  fmiittn  with  the  ciirfeof  the  law,  in 
tiie  day  when  his  foul  was  made  an  ortliing  for  lin.  In  a 
word,  as  tht  rock  yielded  water,  not  f  nly  to  them  that  were 
hrft  prclent  at  the  bronchi^^r  it,  but  lolh'wcd  tlicm  with  , 
Its  ftreams,  in  their  flation^foiigh  the  wilderntfs  ,  in  Hke 
inanncr,  the  water  which  gufhcd  out  from  oi:r  fmitten  Sa- 
viour, the  fwcctfruits  and  benefits  of  his  death,  did  not  only 
bcloiig  to  them  who  were  prcf<.nt  at  the  time  and  place  1  . 
his  fwffbring?,  but  it  doth,  and  v,  ill  accompany  all  belicvcri 
to  the  end  of  this  world.  The  virtue  and  efficacy  of  oirr 
Lord's  blocd  is  row  as  great,  as  efficacious  and  ttfiaual, 
as  it  was  the  firil  hour  it  was  flitd  ;  the  divinity  of  his  pcr- 
lon  adds  an  eternal  cfl-cacy  to  his  paflion. 

5  But  with  many  of  them  God  was  not  well 
pleafed :  for  they  were  overthrown  in  the  wilderncf:. 
Although  the  TPraeliics  were  made  partakrrs  ot  the  forc- 
mentroned  privileges  and  fpiritual  favours  ;  though  they 
vvere  baptized  unto  Mofes  in  the  cloud,  and  in  the  fta,  :rd 
did  eat  facramenral  meat,  and  drink  facramcntal  drink,  yet 
it  did  not  fet  them  out  of  danger  of  God's  di.f"pleafuie,  for 
they  were  overthrown,  their  carcafes  fell  in  the  wildernefs, 
Lrarn  thence,  That  no  external  privileges  or  prerogatives 
whatfoever  can  exempt  pcrfons  from  God's  judgments,  if 
they  retuin  not  fiiitably  to  him  for  his  favours  and  benefits 
received  from  him.  The  bare  outward  receiving  of  a  fa- 
crament  is  not  f..ving  to  the  foul  of  a  pcrfon  :  and  the  un- 
worthy receiving  of  facraments.  and  utifuitable  walkino- 
after  thein,  do  inkindle  God's  anger,  and  provoke  his  heavy 
difpleafurc  againll  perfons,  even 'to  the  cutting  them  orf  by 
untimely  death  here  in  this  world. 

6  5  Now  thcfc  things  were  our  examples,  to  tlic 
intent  we  fhoukl  not  lull  after  evil  things,  as  thtv 
alio  luttcd.  ^ 

Oiprve  here,  r.  The  fm  charged  upon  the  Ifraelites  in 
the  wildernefs  ,  They  tufhd  ;  that  is,  after  the  fiefh-pots  of 
Egypt,  and  to  return  thither  again.  Thev  had  manna  for 
forty  year?  together,  but  being  tied  to  it'  (though  sncels' 
food,  that  IS,  molt  txccllent  ford)  they  giew  weary  of  it. 
Lord!  how  excceding^y  indebted  arc  wc  to  thv  Irbcraiiry 
and  bounty,  in  that  plenty  and  variety  of  creature  refrt  ftil 
mens  which  rhou  aftordefl  us.'  The  beaifs  of  the  field, 
the  fowls  of  the  air,  and  the  fifhes  of  the  fea,  are  frccit 
given  us,  not  barely  for  necefTity,  but  delit'ht,  and  do  aH 
admiiiiilcr  to  our  fupport  and  comfort.  2.  How  theapollle 
calU  upon  us  to  improve  examples,  that  we  may  not  bo. 
made  examples.  Theje  things,  that  is,  their  fuiferin;-.., 
■Mere  our  examples;  they  were  It r  our  caution  to  rcceiv« 
warning  bv  them,  not  to  walk  in  tliofe  foiil-dcfiiing  wa\s 
in  whiJi  they  have  walked,  fallen,  ar.d  periOnid.  A  wife 
Chnftian  may  receive  much  gocd  by  (^blerving  the  dealings 
of  God  with  ihcm  that  are  e\d,  for  God  is  unchangeable,  ■ 
jull,  and  holy,  and  will  not-  lavuur  that  in  o.tc  pctfoa,.  | 

wJiich 


A 


Chap.  x. 


I.     CORINTHIANS. 


<5<?3 


\shich  he  piinifhcs  in  another.     Tl)ffe  thimrs  were  our  exnm- 

ples.     As  it"  the  apofllc  had  I'lit!,  "  O  ve  Corinthians,  look 

upon  the  dead  bodiL-s  of  the  Ifraclitcs,  wiii -h  arc  cart  upon 

the  ihore  ot"  the  f'criptiiros,  for  .i  warning  to  you  ;  follow 

"  it  the  rnnie  courfi-,  left  you  meet  with  the  fame  ciirfe  ;   if 

I  ticad  the  fame  patii,  cxpcil;  the  fame  ptinidiment,  for 

'I  is  as  righteous  no'.v  as  h:  was  then  ;  lie  hates,  and 

'.'A  piinilh  fin  in  yon,  r.s  mu."h  as  ho  did  in  them.     Thefe 

■f  r  were  cur  example!,  to  theSii'snt  tv: /bwld  not  iiift  nflcr 

.     !'.!>!as,  as  they  lujied."        fl^^ 

7  Xcithcr  be  ye  iJoIaicrs.  a*.  rtr;e  fome  of  tlicni  : 

it  is  wriitcn,   The  p.-opic  fat  down  to  eat  .nnd 

di  ink,  and  rofe  up  to  play.    8  Xcrithor  Jet  us  com- 

init  fornication,  as  fomc  of  thcni  committed,  and 

:1  in  one  day  thiee  n.nd  twenty  tlioufand. 

Our  apoflle  being  Piill  difRiading  the  Corinthians  from 
■'n.'^of  things  ofTcrcd  unto  idol;-,  a:-,d  thereby  from  holj- 
^'  cniv.miinion  with  the  Gentiles  in  thi-ir  idolatrous  ban- 
quets in  their  idol-iemples,  he  Ills  before  their)  the  idohitry 
of  the  Jews,  who  fat  down  to  cat  and  todiink  of  the  fa- 
crificcs  offered  to  the  golden  calf,  and  rofe  up  to  play  ;  that 
i'^,  to  dance  before  the  golden  calf,  aficr'thc  manner  of  th;; 
Heathen,  liiis  being  one  of  their  rites  by  \vliich  they  lio- 
noiircd  tlKJr  gods.  He  farther  advifes  them  to  take  heed 
how  they  mix  with  idolaters  in  their  feafts.  left  thev  bu 
given  up  to  fornication  as  tt'.e  Ifraclitcs  were  in  the  wilder- 
ncfs  with  the  daughters  of  Moab,  Numb.  xxv.  of  whom 
there  fell  in  one  day,  three  and  twenty  thoisfand  by  the  iin- 
n^ediate  iiand  of  God.  Lc.irti  hence,  Tiiat  Almighty 
Gofi  has  left  many  inftances  upon  record,  in  his  lk>ly  -.vord, 
ot  the  fc\erity  of  his  jiiftice  upon  pcrfons  guilty  of  idolatry 
anil  fornication,  and  all  other  lins,  on  purpofe  to  warn  all 
of  their  fin  and  danger  in  the  perpictation  and  coramiflion 
of  them.     To  fin  at^ainil  example,  is  an  aggravation  of  fin. 

9  Neither  lot  us  tempt  Chiin,  as  fom.e  of  them 
alio  tempted,  and  were  deftroyed  of  fcrptnts.  lo 
Neither  murmur  TC,  as  fome  of  them  alfo  murmur- 
ed, and  were  dcliroyed  of  the  dcRroycr. 

O/'fen-e  here,  A  double ^i^"  which  the  Corinthians  are 
warned  agninft,  tcmptirg  and  murmuring:  Neithrr  tempt 
_*eC''>ri/},  by  trying  how  long  his  patience  w  ill  laft,  as  the 
Ifraclitcs  did,  when  (as  the  sngcl  of  the  covenant)  lie  went 
before  them  ia  the  wildernefs.  Numb.  xxi.  5.  6.  Here 
«5/<-,  The  obfcd  or  perfon,  whom  the  Ifraeliies  are  faid  to 
tempt,  Cvrij)  \  which  provcF,  'r.'  His  pre-exillcnce  before 
hi^  incarnation  ;  the  Ifraclitcs  could  not  have  <!ien  ictr.ptcd 
nim,  had  he  not  been  then  exiftent.  {7.)  His  divinity^ 
ho  >vho  is  called  here  C/;r!/?,h  by  the  Pfulmill  called  C,V/, 
Pfal.  cvi.  14..  7heytempie<l  C'.d'in  the  dejert.  Chrift  had 
not  an  hiunan  nati'.rc  then  to  be  tempted  in,  they  tempted 
Jlim  therefore  as  he  w.-;s  (jod  :  a  go  d  argmnent  to  prove 
tjie  divinity  of  onr  Saviour,  madc^ufj  of  "by  the  antiervs. 
1  he  other  tin  '.varncd  againlT,  is  murmuri.'ig  :  AV,V/.-r  w;v- 
«//»•/';  that  is,  do  not  repine,  bcrauQ;  you  .-; re  forbidden 
\n  be  at  prc-fcnt  at  the  hIolaiii;i:s  fealts  of  the  Cientiles  -in  tlic 
Jdwl-teu;plcs ;  iitithcr  do  ye  tnurm;ir,by  reafon  of  iJic  jxr- 


(rcutions  w!iii.h  yoti  do  or  insy  endure,  for  the  fake  of 
Chriftianity,  and  the  Caufc  of  Chrift.  Le^rn  hence,  That 
to  murmur  at,  or  to  be  impatient  under,  any  of  the  provi- 
dential difpcnfations  of  God,  is  both  {;rcat  fin  and  follv. 
It  is  as  high  prefumption  and  wickedncfs  to  be  dilTati'ficd 
v\iih  God's  woiks  of  pr'widcncc,  as  with  his  works  of 
ereaticn  ;  to  quarrel  at  what  God  doth,  is  as  ijnchnfti:::i. 
like,  yea,  as  uncreature-like,  as  to  quarrel  at  what  Gid  l-.rs 
made.  Therelore,  ;,/i.';;;;;/r  r,at^  (i.<  the  IfnifJitn:  murmurfd. 
K'Je,l.  ,/\  double  pimifhmcnt  inflid.-d  on  the  Ifradi'er, 
tor  this  dctiMe  fin  ccmmitted  ;  fcch  as  icnip'cd,  were  de- 
flroyed  of  fiery  ferpcnts.  Numb.  xxi.  6,  7.  The  Lord  fei:t 
fiery  ferpcnts  among  the  people  ;  the  fting  and  Tcnom  of 
thofe  fcrpcnis  was  inflaming,  fpre.-ding,  killing  ;  n.uch 
tpcopic  of  Ifrael  dietl.  And  fucli  as  ifkurir.u red,  were  <!e- 
(Iroycd  of  the  deilroyer  ;  that  i<,  ly  the  deflrojing  angel  in 
thjt  plague  mentioned,  Numb.  xiv.  -57.  .  Such  varieiv  <  f 
judgments  has  Almiglny  God,  with  w'ii>;h  to  punifli  ai;J 
plague  an  incorrigible  and  unrcclaimable  peoj.Je. 

1 1  S  Now  all  tiicfc  things  happened  unto  them, 
for  cnfamples  :  and  they  are  written  for  our  admo- 
nition, upon  whom  the  ends  of  the  world  arc  come. 

That  is,  tlic  hiftory  of  ttie  Ifraclitcs  fnsand  puniHimcrti 
was  written  and  recorded  by  God  in  the  holy  Scripture,-, 
for  the  ufe  and  benefit  of  all  fuccecdii»g  gcr.erations,  and 
particularly  for  u-^,  who  live  in  the  1  aft  ages  of  t!.c  world, 
to  warn  us  to  avoid  the  like  fin,  that  we  inay  efciipe  the 
like  punilhmenls.  Lenrn  hence,  That  the  fall  of  others, 
whether  into  fin,  or  under  judgm.ent  for  fin,  lliould  be 
caution  and  warning  to  11s  to  take  heed  of  finning.  Hcie 
the  apoftlc  fums  up  the  moft  remarkable  judgments  vshich 
fell  upon  the  Jews  in  their  pa'lagc  from  Egypt  to  C"naai>, 
and  ciofes  all  with  this  application  to  ChriiHaus;  Thie 
tJ.inrs  happened  to  than  for  enJantpUi  \  in  th.e  origin.nl  it  i.s 
ast\j-es\  they  bcfel  them  typically,  that  in  them  we  tiiay 
fee  how  God  will  deal  wiih  us  if  we  take  their  courfc  ■; 
thofe  calamities  v.hich  deftroy  fome,  fliould  inftruiSl  others^' 
Many  will  never  fee  fin  in  itfelf,  fome  will  fee  it  in  the  tvpc 
and  ciil'ample,  tlist  is  in  the  judgment  of  God  upon  oilicrs  ; 
and  tl)cfe  that  will  not  fee  f:n  in  the  laflies  of  ftverity  iipoii 
others,  will  certainly  feel  it  upon  their  own  bac'ks ;  fuch 
as  will  not  improve  exairiples,  fliall  undoubtedly  be  made 
exattiples. 

1-2  Wherefore  let  hira  Uiat  thiiiketir  he  flandeth, 
take  heed  left  lie  fall. 

Thefe  words  are  an  inference  which  our  apoflle  draws 
from  the  foregoing  cfifcourfe  :  Seeing  that  To  manv  who 
enjoyed  great  privileges  among  the  Jews,  were  yet  piinillK'tl 
greatlv  for  their  fir.s  ;  feeing  that  facramcnts  are  no  pri;  i- 
Icges  eiihcr  for  fin,  or  from  plagues  :  therefore,  /c/  him  t:-i.t 
thinkflh  he  J'iindelh,  lair  heed,  &c.  'vVlierf  note,  i.  A 
great  mutability  to  which  human  nature  is  fubje«^  \  ht 
that  tliinkctli  he  flandeth,  may  fai' :  Man's  condition  iy 
acoonfing  to  his  place  and  ftation  :  This  is  fhreelolif, 
'J'lie  (irft  place  is  heaven  ;  this  is  fixed  and  cofitirnicd,  a 
kingdom  that  cannrit  be  fliaken  ;  the  f.ri'its  there,  nreffand- 
ir.gp~^!llars,  froc  from  all  pof^ibiHiy  of  falling.     The  fecr;n.1 

pLcc 


66.\ 


I.     C  O  R  1  N  T  H  I  A  N  S. 


Chap.  x. 


place  is  )iell,  nhcrp  (Inners  are  bourd  hand  and  foot ;  and 
i-finor  fallen,  arc  without  any  podibili  y  of  rilinr^.  The 
tiiird  place  i^  this  cr.rth  on  wliicn  we  live,  where  men  botli 
fbnd  and  fni)  ;  and  the  bcft  arc  fubjcdl  to  faliinjj,  bcinj^ 
liins  of  Adam,  ?s  wcU  as  fons  of  God  ;  partly  ficfli,  and 
•}':ir!lv  fpirit.  2.  The  i'igilancy  required  in  or.ltr  to  our 
tlanding :  7,.'/v  /y.-</  :  How  many  thoiifands  have  fallen  by 
a  iTcfitmpUictis  crnfdi.ncc  oi  thiir  own  ftrei)L;ih  in  (bnd- 
Jng  !  they  fell  by  thinking  it  impniUblc  to  full.  A  Chril- 
"ti.-.n's  tuti/lo  is  ecrerdp  /nfit ;  never  f.»fo,  hut  when  Avary  and 
■vatchfiil.  Let  a  Chrini.ui  always  kct  p  a  jc.-dons eye  upon 
the  wcalciiifs  and  inccindficncy  of  his  nature,  and  with  a 
rttclieving  eve  lock  up  to  the  promife  and  power  of  dd, 
and  he  fli.ill  he  both  prefervcd  from  falling,  and  alfo  be 
prcfcntcd  fa'.Itkfs  and  unblamcahle  in  the  day  of  Chrill  ; 
if  ever  wc  (bnd  in  tke  day  of  trial,  it  is  fear  and  faith  ir.uft 
c.^abIe  us  to  Rand. 

13  There  hath  no  tcmpt.ition  tnlcen  yoii  but  fuch 
as  is  coirmon  to  man:  but  God  is  faithful,  who 
vill  not  fulFcr  you  to  be  tempted  above  tliat  ye  arc 
able  ;  but  u-i!l  with  the  temptation  alio  make  a 
way  to  efcapc,  tliat  ye  may  be  able  to  bear  it. 

Here  the  apoflle  anTwers  a  plea  which  the  Corinthi.ins 
might  probiibly  m^ikc  for  their  complLntce  wiih  thtir  fel- 
low citiitn^,  in  eating  things  oftlred  unto  idols  in  ihcir 
ttinples  with  them  ;  namely,  that  thereby  they  fliould 
BVuid  perfccutifin.  Fear  not  that,  fays  the  apoflle,  you 
have  hitherto  been  prefcrved,  that  no  Uinptal'an  has  tnhn 
ypu,  but  fuch  as  is  ammon  unto  man :  that  is,  you  have  not 
yet  been  exercifed  with  any  trial  but  what  is  human,  what 
tile  ordinary  ftrenfjth  and  rcfolution  of  human  nature  is 
:.lile  to  bear:  But  in  cafe  you  fliould  be  tried  whh  extre- 
mity of  fniicrintr,  and  that  you  nuifl  either  comply  with 
the  heathen  idolatry,  or  endure  fnfFering  to  extremity,  yet 
you  have  the  promife  of  a  faithful  God  for  your  fupport 
in  that  cafe  i  God  Is  fnithful,  who  uill  not  fuffer  you  to  he 
tfmpieri,  at  any  time,  above  what  you  are  ahle,  hut  will  uiih 
the  temptation  cljo  make  a  tvay  fo  far  to  efcape  \  that  ye  ituiy 
he  ahle  to  Lav  it.  Leant  hence,  1.  That  it  is  a  gre.it  ad- 
■diiion  to  an  affliflion  not  to  fee  or  difcern  a  way  to  efcape, 
and  get  out  of  afSiftion  :  God  is  exceeding  gracious  in  our 
afSi(Rion«,  in  that  he  doth  not  hedge  us  in  on  every  fide, 
arid  hinder  all  pnfljuiliiy  of  efcape  out  of  our  troubles.  2. 
I  hat  the  confideration  of  f  lod's  ilrength  to  fupport  us  in 
and  under  our  fufh.rings,  is  a  mighty  encouragei.ent  to 
Us  to  grapple  with  them  rerolutclv,  and  to  bear  them  pa- 
t»cn;ly  and  lubmiiiively  :  If  our  fiilferiiigs  were  intolerable, 
and  human  nature  were  not  divinely  aflillcd  to  fland  under 
them,  we  (liould  not  be  foiccd  toconfult  our  prefent  eafc  and 
deliverance,  and  chufe  (In  rather  than  ;uTii<flion  ;  but  the 
aflillance  of  God  makes  fufTciing  work  eafy. 

1 4  Wherefore,  my  dearly  beloved,  flee  from 
idolatry.  15  I  ipeak  as  to  wile  men;  jud^jc  ye 
"vvhat  I  (ay. 

riere  our  apoflle  rc-afTumes  his  exlu-rt.-'.tion  to  the  Corin- 
thians, not  to  meddle  with  the  myf*crics  of  Pagaiiilui,  nor 
to  cat  of  things  offered  unto  idols  ;  afiliiing  them,  it  was 


no  lefs  than  idolatry,  in  the  r.cc<.imt  of  God,  to  cat  of  thofe 
things  which  were  tpken  from  their  execrable  altars,  as  a 
part  and  remniu!  of  thofe  fact  ificcs  to  idols,  which  wcie 
performed  in  the  city  of  Corinth,  with  all  the  pomp  of  an  4! 
abominable  ftiperflition.  This  participation  ot  things  rf-  '" 
fered  to  idols,  in  the  idol  fcmplcf,  our  apolUe  calls  idilatiy: 
Ifhcfcfore,  my  hekved  Ir-lhren,  fee  from  iildi.fry.  Here 
note.  That  the  nature  of  inan  i>:  extremely  prort  to  idolatry, 
end  very  ready  to  comply  vith  men  in  their  idolatrous 
practices.  2.  That  the  j^ktry  of  the  Jews  of  old,  and 
of  Chriflians  fliicc,  who  I^\v  and  owned  the  tn;e  God, 
and  glorified  in  him,  was,  and  if,  far  worft  than  the  idolatry 
of  Pagan?,  who  knew  him  iiot,  nor  ever  gl(,>ried  in  him. 
A'ote  f^arther,  How  our  apoftlc  appei.ls  to  themfclves,  and 
leaves  it  to  them  to  judge,  whether  they  did  not  do  very 
ill  to  be  at  j.refent  at  the  fcafls  upon  the  heathen  fjcrifices, 
and  eat  of  things  offered  unto  idols :  He  leaves  it  to  them- 
fclves to  Judge,  fiiclge  ye  what  Ifny.  There  is  a  judgment 
ofdifcrerion  which  perfons  ought  to  ufe  in  matters  of  re- 
ligion, and  not  to  deliver  up  themfclves  bii.ndtoldcd  to  the 
conduct  of  their  teachers.  The  church  of  Rome  by  de- 
nying the  people  this  liberty,  innkcs  them  Tnyes  ;  they  put 
out  the  people's  eyes,  to  make  tkem  fit  for  a  blind  obedience. 
Our  apofUe  \\  as  far  from  this  praiSlicc  :  Let  v,  ife  men,  lays 
he,  judge  what  I  1;.;  . 

16  The  cup  of  bleiTing  which  we  blefs,  is  it  not 
the  communion  of  the  blood  of  Chrift  ?  the  bread 
which  we  break,  is  it  not  the  communion  of  the 
body  of  Chrift  ? " 

Thefe  words  are  a  fpccial  argiitnent,  made  \\{<i  of  by  the 
apoflle,  to  dilTitade  Chriflians  from  joining  with  the 
Heathens  in  their  impure  feafls  in  ihe  old  temples  :  the 
Gentiles  have  fellowfliip  with  the  idols  in  thofc  fcafls,  as 
Chriflijps  have  comtriunion  with  Chrift  at  his  holy  table; 
So  thnt  the  argument  runs  thus,  "If  believers,  by  com- 
municatint;  with  Chrifl  at  his  holy  table,  have  real  coin- 
munion  wiilihim,  then  alfo,  thofe  that  docommunicate  with 
them  in  their  impure  feafls  :  Rut  believers  do  th.e  firfi, 
namely,  at  the  Lord's  table  they  cominunicate-with  Chrif}." 
Tl'iis  lie  proves  from  the  words  before  us,  T}>e  cup  of  tlef- 
fi"S,  &CC.  Where  note,  I-  A  dcfcription  of  the  /.orJ's 
fupper,  in  both  the  parts  of  it,  namely,  the  external  and 
vifible  part,  bre.id  and  wine  :  the  internal  and  fpiritual  part, 
the  body  and  blood  of  Chri/h  2.  The  trinilterial  avflions 
pcrrformed  in  tiiis  folcmn  ordinance,  and  they  are  the  blef- 
fing  of  the  cup,  and  the,  breaking  of  the  bread.  •^.  Here 
is  the  great  end  and  defign  of  God  in  the  inflituiion  of 
this  ordinance,  namely,  that  believers  might  thereby  enjoy 
a  fpiritual  fellowfhip  and  communion  with  Chriil  their 
head:  Is  if  not  the  ccmmuyiion  of  the  body\f  CJrifi  ?  Ltarn 
hence.  That  one  great  end  and  dclign  of  Chrill,  in  the 
inflituiion  of  his  fupper,  was  this,  that  believers  might 
enjoy  a  fweet  fellowfliip  and  communion  wi;h  hirnfcU 
therein. 

17  For  we  being  many  arc  one  bread,  and  one 
body  ;  for  wc  arc  partakers  of  that  one  bread. 

The  apoflle's    argument  lies  thus  :     "  As  Chriflians, 

though 


CuAf  X. 


I.    CORINTHIANS. 


6Ss 


though  miny,  yet  by  virtue  of  thair  focieiy  in  the  fame 
worfiip,  are  comp.ictcd  together  as  it  were  into  one  loaf 
or  lutap  ;  that  if,  into  one  niyftical  body,  in  that  they  par- 
take of  one  and  the  fitna  facraniental  bread  :  fo  thofe  that 
communicate  with  idolaters,  in  eating  tliinjrs  offered  unto 
idols,  are  compared  together,  as  it  were,  into  one  body, 
forafmuch  as  they  communicate  in  one  and  the  famefacri- 
flce  ;  as  many  grains  of  corn  moulded  together  make  one 
loaf,  and  the  juiceof many  mrapesmaksone  cup;  foChrif- 
lians,  though  many,  yetar^Re  vifible  church,  one  rnyfli- 
cal  body,  and  lieclare  themfelves  fo  to  be,  by  their  fel- 
lowfliip  together  at  the  LoVd's  table." 

x8  Behold  Ifrael  after  the  flcfh.  Arc  not  they 
which  cat  of  the  facrifices,  partakers  of  the  altar? 

19  What  fay  I  then?  that  the  idol  is  any  thing,  or 
that  which  is  offered  in  facrifice  to  idols  is  any  thing? 

20  But  iyiy  that  the  things  which  the  Gentiles  fa- 
crifice, they  facrifice  to  dcviis,  and  not  to  God  : 
and  I  would  not  that  ye  fhould  have  fellowfhip 
with  devils. 

Here  another  argument  againft  eating  things  offered  to 
idols  is  produced  by  the  apolHe,  and  it  runs  thus  :  "As  in 
the  Jew ifli  church,  all  perl'ons  that  d'd  eat  of  the  peace- 
offerings,  which  were  laid  upon  God's  altar,  Hid,  by  that 
act,  declare  ihemfelves  members  of  the  Jewifh  church,  and 
that  they  owned  the  God  of  the  Je.vs,  to  whom  thofe  fa- 
crifices were  offered  ;  inlikemaniK-r  the  converted  Corin- 
thians, by  eating  part  of  thofe  beads  which  were  facrificcd 
to  the  idol's  temple,  did  by  that  act  d'clare  their  owning 
of  that  idol,  and  that  idolatrous  worftiip  which  had  been 
there  performed.and  were  really  partakersofthat  idolatrous 
altar:  Noi  that  an  idol  is  any  thing,  or  that  which  is  offered 
to  the  idol  any  thing,  that  can  of  its  own  nature  pollute 
and  defile  :  but  the  plain  truth  was,  the  Heathens  were 
feduced  by  the  devil  to  offer  thefe  facrifices,  and  they  were 
devils  whom  they  worfliipped  ;  though  not  in  their  own 
intention,  yet  in  God's  eftimation  ;  And  confequently, 
thofe  that  did  eat  of  thefe  feafts,  are  fuppofed  to  join  in 
thofe  facrifices,  and  thereby  to  hold  communion  with  devils. 

2 1  5  Yc  cannot  drink  the  cup  of  the  Lord  and 
the  cup  of  devils:  ye  cannot  be  partakers  of  the 
Lord's  tabic,  and  of  the  table  of  devils. 

That  is,  "Ye  cannot  have  communion  with  Chrift  and 
with  idolators  too ;  your  communicating  with  Chriil  in  the 
I^ord's  fupper  is  utterly  inconfiftent  with  communicating 
with  devils  in  the  idol's  feafts,  for  this  were  to  do  homage 
to  two  contrary  Lord?,  God,  and  Satan,  and  to  profefs 
fervice  to  both.'"  Here  A'o/if,  i.  A  facramental  table de- 
fcribed  ;  it  is  the  table  of  the  Lord,  fo  called,  becaufe  he 
that  is  Lord  of  lords,  did  inftitute  it,  for  the  remembrance 
of  his  own  death.  2.  An  impoflibility  declared,  that  none 
can  be  worthy  partakers  at  the  Lord's  table,  that  hold  com- 
munion with  fin:  True,  idolatry  h  thefin  here  fpecified, 
of  facrificng  unto  devils ;  but  it  holds  true  of  all  fin  in 
general,  and  of  having  fellowfhip  with  Satan  in  any  of  the 
unfruitfnl  wotks  of  darknefs.  Learn  hence.  That  no 
pcrlon  can  really  enjoy  any  fellow  fhip  and  communion  with 


Chrift  at  his  holy  table,  who  maintains  correfpondcncc 
vith  tin,  and  holds  communion  with  Satan. 

22  Do  we  provoke  the  Lord  to  jealoufy  ?  are  we 
flronger  than  he  ? 

Notehcte,  i.  That  the  worfhip  of  God  is  that  whick 
he  is  very  tender  and  jealous  of  ;  never  was  huftand  fo 
jealous  of  the  chaftity  of  his  fufpecled  wife,  as  Goii  is 
jealous  in  point  of  worfhip  ;  idolatry  is  a  provoking  God 
to  jealoufy.  2.  That  fuch  as  worfhip  idols,  or  are  puilty 
of  idolatrous  worlhip  in  any  kind  or  degree,  muft  exped 
God  a  jealous  avenger,and  will  find  themfeU-es  not  ftrong 
enough  to  contend  with  him.  "Do  we  provoke  the  Lord 
to  jealoufy, by  joining  devils  in  competition  v/ith  him?  Are 
weftrongerthan  he?  Who  knows  the  power  of  his  anger? 
Theftrength  of  God  fiiouldmake  finners  tremble.'' 

23  All  things  are  lawful  forme,  but  all  things  are 
not  expedient :  all  things  are  lawful  for  me,  but  ali* 
things  edify  not. 

Our  apoftle  having,  in  the  former  part  of  this  chapter, 
refolved  the  cafe  concerning  public  eatingof  things  offered 
unto  idols  in  the  idol-temples,  and  by  feveral  argumerA; 
proved  to  be  abfolutely  unlawful;  he  comes  now  to  refolve 
another  cafe, concerning'private  buy ing,and  private  eating 
of  things  offered  to  idols ;  for  it  feems  to  have  been  a  cuf- 
tom,  to  fet  to  fale  in  the  market,  flelh  that  was  facrificed, 
(the  gain  whereof  went  to  the  priefts)  as  well  as  other 
flefl)  ;  but  firft  he  anfwers  .in  objedtion  :  Some  might  be 
ready  to  fay  all  things  are  lawful  for  rae  :  that  is,  all  meats 
may  lawfully  be  eaten  by  nie.  If  fo,  fays  the  apoftle,  yet 
all  lawful  things  are  not  expedient  to  be  done,  in  refped  of 
our  weak  brother;  plainly  intimating, That  there  are  many 
things  lawful  in  themfelves,  which  confidered  under  fuch 
and  fuch  circumftances,  are  very  expedient  ;  and  fo  far  as 
they  are  inexpedient^  fo  far  they  are  unlawful. 

24  Let  no  man  feek  his  own,  but  every  man  ano- 
theas  wealth. 

Thefe  words  may  be  underftood  two  ways:  (i.)  Let  n» 
man  feek  his  own,  that  is,  only  his  own  wealih.  (2.) 
Let  no  man  feek  his  own  wealth,  that  is,  to  the  prejudice 
of  others,  though  never  fo  much  to  his  own  advantage  ; 
teaching  us  thatit  is  the  duty  of  every  Chriftian, not  merely 
to  look  at  his  own  profit  and  plcafure,  but  at  the  benefit 
and  advantage  of  others,  at  that  which  edifies,  or  tends  it* 
promote  h.olinefs  in  others  :  And  that  in  the  ufe  of  our 
Chriftian  liberty,  we  muft  regard  rather  the  edification  and 
falvation  of  others,    than  the  gratification  of  ourfelves. 

25  Whatfoever  is  fold  in  the  fliambles,  that  eat. 
aflcing  no  queltion  for  confciencc  lake.  26  For  the 
earth  zi  the  Lord's,  and  the  fulnefs  thereof. 

Here  the  apoftlererolve$thecafe,whether  it  were  lawful 
to  buy  that  meat  in  the  market  which  had  been  offered  ta 
an  idol  in  the  temple.  He  determines,  (i.)  That  it  was; 
if  it  be  fold  in  the  fliambles,  it  is  to  be  looked  upon  as 
common  food,  and  they  may  freely  buy  it  without  any 
fcruple  of  confcience  ;  but  how  came  meat  to  be  fold  in 
4  P  the 


.6G5 


I.     CORINTHIANS. 


C«AP.   X. 


•tUe  fliantbles,  whith  was  offered  and  faerificed  in  ihe  tem- 
ples of  the  Gentiles?  Anf.  It  is  probable,  that  the  priefts, 
who  h^d  a  (liare  in  the  beads  that  were  offered  unto  idols, 
or  ihe  people,  whd  alfo  had  a  (liare,  returned  them  out  of 
thoir  own  (<fferiiigs,  did  brinfr  fuch  meat  to  be  fold  in  the 
market:  In  tijis  cafe, fays  theapo(He,aflc  no  queftions  about 
it.  Note,  1.  He  allip;ns  the  reafon  for  it,bccaufe  the  earth 
is  the  Lord's  and  the  julnefs  thereof :  That  is,  thofe  things 
that  are  fold  for  food  in  the  market, are  to  be  looiceil  upon 
as  the  creatures  of  God,  made  lor,  and  fantflified  to,  the 
ufe  of  mm  ;  and  therefore,  you  may  eat  of  ;iny  creature 
which  the  Lord  provideth  for  your  food,  without  fcruple 
of  confciencewhen  others  are  not  fcandalized  at  it,  i  Tim, 
iv.  4.  Every  creature  of  God  is  good,  if  received  with 
j^nlcfgiving. 

27  If  any  of  them  that  believe  not,  bid  you  to  a 
fcctjl,  and  ye  be  dilpofed  to  go;  whatever  is  fct  before 
^ou.eat,  afkingnoqueflion  for  confcience  fake.  28 
But  if  any  man  fay  unto  you,  This  is  offered  in  fa- 
crifice  unto  idols,  eat  not,  for  his  fake  that  fhcwed 
it  and  for  confcience  fake.  For  the  earth  is  the 
Lord's,  and  the  fulncfs  thereof. 

Our  apoftie  here  puts  another  cafe,  "Suppofe  an  un- 
believer, an  Infidel  or  Heathen,  did  invite  a  believer,  a 
Chriftian,  to  a  feaft  of  civil  friendfliip  in  his  private  houfe, 
(not  to  a  fcaft  upon  a  facrifice  in  the  idol-temple,  which 
was  abfolutely  unlawful)what  was  to  be  donein  thiscafe?" 
He  declares,  they  may  warrantablygoand  eat  whatever  is 
fet  before  them,  without  fcruple,but  would  have  them  a(k 
no  queftions  about  the  lawfulnefs  of  it;  neverthelefsjif  the 
mafter  of  the  fcaft, or  any  prefent  at  the  feaftjfliall  fnggelt 
t'lat  feme  part  of  ihe  neat  has  been  offered  to  on  idol,  in 
that  cafe,  he  would  have  tliem  forbear  ;  left  they  fhou/d 
encourage  any  man  to  idolatry;  adding  his  reafon  as  before, 
For  the  earth  is  the  Lord's,  andthefulnefsthrrenf;  that  is, 
there  is  plenty  and  variety  of  othermeat  to  be  had, which 
God  the  Creator  of  all  things,  the  Lord  of  the  whole 
earth,  has  allowed  ui  the  free  ufe  of ;  fo  that  we  may  well 
'le:  the  Idol  fncrifices  alone.  Here  we  fee,  that  an  attion, 
lawful  in  itfelf,  becomes  finful,  and  is  condenmed  as  fuch, 
when  there  Js  a  breach  of  charity  in  the  doing  of  it. 

29  Confcience,  I  fay,  not  thine  own  but  of  the 
other;  for  why  is  my  liberty  judged  of  another  man's 
confcience  ?  30  For  if  I  by  i^race  be  a  partaker,  why 
am  I  evil  fpoken  of  for  thatfor  which  I  give  thanks. 

Here  the  apoftie  tells  them,  that  they  oupht  to  abftain 
from  that  which  is  lawful  and  indifferent  in  itlelf,  for  the 
fake  of  another  man's  confcience.  This  n.eat  had  not 
been  unlawful  to  them,  thonjih  offered  to  idols,  had  they 
not  been  told  that  it  was  fo  offered  ;  but  being  made  ac- 
quainted therewith,  for  the  fake  of  him  that  fhcwed  thee 
that  it  was  offered  to  idols,  forbear  eating  : for  why  fhould 
our  liberty  be  fo  ufed  by  us  as  to  be  judged  of,  and  con- 
demned, by  another  man's  confcience?  It  is  not  enouj!;h 
that  we  do  what  is  juft  and  right  in  our  own  fight, but  we 
nm/t  provide  things  hontfl  in  the  fight  ofuUmen.  U'haifoever 
things  are  Jiure,  ■whiilfoevcr  things  are  lovi  ly,  luhatfoevcr 


things  are  of  good  report  ;  thefe  vje  mufi  prafftfe,  and  none 
hut  thefe.  And  obfervable  is  the  apoftle's  realon,  why  h  e 
(hould,  for  the  fake  of  another,  abftain  from  eating  that 
meat,  which  was  lawful  in  itfelf,  ver.  30.  namely,  to  pre- 
vent  being  evil  fpoken  of:  Why  am  I  (viljpoken  of>  That 
is,  why  fhould  I  caufe  another  to  fpeak  evil  of  me,  for 
eating  that  meat  which  I  might  withoutany  prejudice  for- 
bear ?  for  in  fo  doing  I  fliall  certainly  abufe  my  liberty, 
grieve  God,  offend  the  weak^ 

31  Whether  therefore  ye  cat  or  drink, or  what- 
focver  ye  do,  do  all  to  the  glory  of  Cod. 

Our  apoftie  concludes  his  whole  difcourfe  with  three  ex- 
cellent rules,  todirea  all  Chriftians  how  they  (hould  govern 
themfelves  in  the  ufe  of  their  lawful  libei-ty,  as  to  thingi 
that  are  of  an  indifferent  nature  :  tiiat  is,  neither  com- 
manded nor  forbidden  in  the  word  of  God.  The  firft  is 
this.  To  refer  all  our  anions  in  general, bothnaiural, civil, 
and  religious,  to  the  glory  of  God  ;  to  make  that  our  fu- 
premeaim,  our  uliimateend,  in  all  we  do,  in  ail  we  defign, 
in  all  we  defire.  A  Chriftian  is  to  perform  his  natural 
adionsto  fpiritual  purpofes  ;  and  whilft  he  is  feeding  and 
refreflnng  his  body  at  his  own  table,  miift  have  an  eye 
at  his  ftrving  God,  both  with  foul  and  body.  Farther, 
not  only  in  our  natural  aftions,  but  in  our  civil  employ- 
ments, in  our  lawful  recreations;  but  efpccially  and 
above  all,  in  our  religious  duties,  muft  we  propound  the 
glory  of  God  as  our  principal  aim,  our  chief  fcope,  our 
fupreme  end  :  This  injuiidion,  do  all  to  the  glory  nj  Gadf. 
is  applicable  to  all  the  aflions  of  human  life. 

32  Give  none  ofFence  neither  to  the  Jews,  nor 
to  the  Centilcs:  nor  to  the  church  of  Cod. 

Her  we  have  the  fecond  rule  given  for  ordering  all  the 
affairs  of  human  life.  Give  no  offence  to  any,  neither  to 
the  unbelieving  Jew,  nor  tothe  unconverted  Gentile,  nor 
to  the  weak  members  of  the  church  of  God  ;  particularly, 
give  no  offence  to  thefe, by  eating  things  offered  to  idolsat 
any  time,  or  in  any  place,  where  any  maybe  fcandalized; 
for  the  Jew  will  confider,  that  you  are  enemies  to  the  law 
and  the  prophets:  Th«Gentiles  will  believe  that  your  ab- 
horrence of  id(/ls  is  not  real,  when  they  fee  you  eat  things 
offered  unto  idols  before  their  faces  ;  and  the  wer.k  Chrif- 
tian will  be  tempted  by  your  example  to  revolt  from  the 
Chriftian  faith.  Therefore,  do  nothing  that  may  tend  to 
ihehurtjor  Juft  offence, eitherof  Jew, Gentileor  Chriftian. 

33  Even  as  I  pleafe  all  Tnm  in  all  things,  not 
feekingmine  own  profit,  but  ihtprojit  of  many,  that 
they  may  be  faved. 

The  laft  rule,  which  the  apoftie  lays  down,  is  his  own 
practice  and  example,  who  in  indifferent  things  accommo- 
dated himfelf  to  ill  men.  I pUafe  all  men  ;  that  is,  I  feek 
and  endeavour  to  pleafe  all  men,  and  in  all  things;  thatis, 
in  all  lawful  things,  and  in  all  other  things,  wherein  the 
law  of  God  has  left  me  at  liberty  ;  for  neither  in  the 
omilTion  of  any  thing  which  God  commanded,  nor  in  the 
commifUon  of  .nught  which  he  had  forbidden,  would  St. 
Paul  pleafe  any  man  in  the  world  :  And  when  he  did  pleafe 

all 


Chap.  xr. 


I.     CORINTHIANS. 


667 


all  men,  it  was  for  their  profit  and  advantage, not  hisown; 
to  promote  their  cternallalvation,  not  his  own  temporal 
intereU:  J  pka/e  allnien  that  they  may  be  faveJ.  Learn 
hence,  i.  That  no  men  muft  be  plealed  by  nn,  nor  plea- 
fured  in  their  fins.  The  fmalleft  duty  muft  be  preferred 
before  ihe  plcafnig  of  all  men  in  the  world.  2.  We  inay  and 
oiiplit  to  fctk  tl\e  plealing  of  all  men,  with  fubferviency, 
and  in  fubordination  to  the  plealing  of  Almighty  God.  3. 
Thar  inordinate  manpleafing  isfruitlcfs.needlefs.andend- 
lefs;  when  you  luve  endeavoured  to  pleafemoft, how  ma- 
ny will  be  difpleuled,  when  you  have  done  your  beft?  God 
himfclf,  JefusChrift,  his  holy  prophets, apoftleSjIainis and 
fervants, could  never  pleafe  the  world  ;  and  can  any  of  us 
expeft  to  do  it  >  St.  Paul,  thoi.gh  he  became  all  things  to 
all  men,  yet  coul.l  fave  but  fome  :  The  world  hates  godli- 
nel's,  and  godly  perlons,  and  will  never  be  plealed  with 
that'whichtht'y  hate;  let  pleafnigof  God  be  our  great 
biiliners,  and  in  fubordination  'a  him,  endeavour  to  pleafe 
all  men  for  ihtir  profit,  that  they  may  be  laved. 


B 


CHAP.     XI. 
E  yc  followers  of  me,  even  as  1   alfo   am  of 
Chrift. 

The  apoflle  had  in  the  foregoing  chapters,  by  many  co- 
gent arguments  exhorted  the  Corinthians  to  deny  them- 
ftivesthe  lawful  life oftheirChriftian liberty  forthebeneflt 
of  their  brethren  ;  to  enforce  which  argument  he  pro- 
pounds to  them  his  own  example  in  this  verfe,  Beyefd- 
Iruiets  of  me,  even  as  1  folio-u  ChriJ}.  Where  MC/e,  i.  The 
duty  reccommendfd  to  their  praftice  ;  namely,  to  follow 
their  fpiritual  guide:  Beycfnihiversofme.  It  is  the  fl.ind- 
j.ig  duiy  of  a  people  whom  God  honours  with  the  erjoy- 
jneni  of  f..itliful  fpiritual  guides,  to  follow  their  taith,  and 
to  imitate  their  exemplary  converfation  ;  the  graces  of  all 
Chriflians  in  general,  but  of  the  minltersof  the  gofpel  in 
particular,  whether  living  or  dead.are  patterns  let  forth  to 
the  world  for  their  careful  iniitation  ;  and  for  omilTlon 
lierein,  thry  mull  certainly  become  accountable  to  God. 
1.  \Vi:h  what  niodelly  and  caution,  with  what  rcflri(Sion 
and  limitation  St.  Paul  propounds  his  own  example  to  the 
Corinthians  view  ;  Be  ye  follo-juers  of  me,  as  I  uljo  am  of 
ChriJ}  .•  As  if  he  had  faid,  "  If  at  any  time  you  find  me- 
yciir  fpiritual  guide  fteppingafide.and  walking  unanfwer- 
ably  to  that  uniform  pattern  of  holy  and  hnmhle  obedience 
which  the  Lord  Jcfus  let  both  before  you  and  me  in  his 
own  exemplary  life,  be  furc  yoi'  decline  my  exanjple,  and 
follow  not  my  footfttps."  Learn  hence,  That  the  beft 
»)f  minifters,  and  the  beft  of  men.  being  but  men,  our 
imitation  of  them  mufl  not  be  an  univerfal,  but  a  limiied 
imitation  ;  we  muft  follow  pnftors,  teachers,  nay  apolUes 
rhcmfelves,  nofarther  than  thev  follow  Chrift,  their  infal- 
Jib  e  Lord  and  mafter.  Be  ye  fAk-wers  of  me^even  as  1  ulfo 
mm  of  Chriji. 

Now  I  praife  you,  brethren,  that  yon  remembex 
me  in  all  thm^s;  and  keep  the  ordinances  as  I  d.;- 
lu'cred  them  to  you. 

This  corainendj.iion  niufl  be  retained   ta  the  founds'' 


part  of  the  church  at  Corinth,  who  were  mindful  of  hij 
precepts  and  inftruiflions, which  he  had  delivered  tothtm 
concerning  matters  appertaining  to  the  public  wordiip  of 
God;  which  precepts  and  rules  for  the  worlhip  (u  God  he 
calls  traditions  becaufe  they  were  immediately  delivered  to 
the  church, either  from  'he  apoftle's  mouth,rrhy  writing: 
This  place,  though  produced,  yet  makes  nothing  for  ihe 
unwritten  traditions  oftheRomifli  church.  Let  thcni 
prove  by  authentic  teftimony,thst  their  fardlesof  traditions 
were  delivered  from  the  mouth  of  the  apoftles,3nd  we  will 
receive  them:  No-w  1  prai/e  you,  brethren.  Here  it  defer ves 
a  remark.  That  the  apoftle,  being  about  to  reprove  certain 
diforders  in  the  church  of  Corinth,  ufliers  in  his  reproof 
for  what  was  aniifs,  with  a  commendation  of  what  W'as 
praife-worthy  among  them  ;  I  prai/e  you,  brethren.  Like 
the  phyfician,  who  wraps  his  bitter  pdl  in  honev  or  fugar 
before  he  gives  it  into  his  patient's  mouth.  It  is  wifdoin 
to  intermix  commendations  with  our  reproofs,  that  the 
latter  may  take  more  place  when  accompanied  with  the 
former. 

3  But  I  would  have  you  know,  that  the  head  of 
every  man  is  Chrift  ;  and  the  head  of  the  woman  is 
the  man  ;  and  thehead  of  Chrift  is  God. 

Here  our  apoflleanfwers  the  query, and  refolves  the  cafe 
which  the  Corinthians  had  put  to  him,  and  laid  before 
him,  about  church-order.and  concerning  the  decent  beha- 
viour of  nien  and  w  omen  in  church-aflemblies.  .A.i)d  tVlt 
he  reminds  iliem,  that  a  fubordination  of  perfons  in  tlie 
church  of  God  ought  to  be  obferved  and  kept  :  Titat  as 
Chrift,  as  Mediator,  is  inferior  to  God  the  Father,  but  is 
the  Head  ar.d  Lord  of  all  men,  as  Creator  and  Redeemer; 
fo  the  .man  is  t!ie  head  of  tfie  woman,  and,  as  fucli,  flie 
muft  iliew  iier  fubjeclion  unto  tlie  man:  As  Chrift, .  as 
Mediator,  ach  in  fubordination  to  the  Father,  fo  muft  the 
woman  aA  in  fubordination  to  the  man.  The  Sorinians 
w-ould  wrel't  this  te>;t  to  confirm  them  in  their  blafphenioUs 
denial  of  the  divinity  of  onr  Lord  Jefjs  Chrift.  "Here, 
fay  they, the  apoftfe  declares, that  the Hi'ad'jfChr'/l  i:  God.- 
j\ow  the  moft  high  God  can  have  no  Head  above  liim; 
therefore  Cli rift,  who  !iad  a  head  above  him,  rantiot  be 
the  moft  high  (iod."  The  modern  and  general  anfwer  if, 
Th."*!  God  is  here  called  the  Head  uf  Ci,rifl  as  Mediator, 
in  which  relation  he  received  his  kingdom  from  him,  and 
exerciler-  it  for  him,  and  therefore  is  elfev/hcre  ftyled  tlie 
Father's  lervatit,  Beh-jMniy  frrvnnt.lkc.  becanie  hedorhall 
tfiings  according  to  his  Father's  will,  and  with  a  ilxcd  eye 
to  his  Father's  glory,  lint  the  ancient";  reply  to  ihiscb- 
jec'tiitn  thus  :  "  That  God  is  faid  to  be  the  Head  ofChrift, 
as  he  is  the  Father  of  the  Son,  and  lo  the  caufe  of  bun  ; 
and  as  tlie  wonjan  is  of  the  fame  nrjlnre  with  the  man, 
who  is  her  head,  fo  is  Chrift  of  the  fame  natii'-e  with  God 
the  Faiher,  who  is  herecailcd  his  Head  ;  lt:e!ni..i-f  Chri'i 
is  Cad." 

4  Every  man  praying  or  prophefying,  having/..,, 
head  covered,  diftionoureth  his  head.  5  I'at  evcrv 
woman  that  prayeth  or  prophcricth  with  kcr  bead 
uncovered,  diCionoureilj  her  head:  forthat  isrscn 
all  one  as  if  Ihe  were  Qiaveu,- 
U4  1'  1-  ty 


658 


J.     CORINTHIANS. 


Chap.    xi. 


"Ry  the  mauUprayinf  anel fropkr/y!ng,uTi6trnaniih\speT- 
fnnninp  any  divine  officei  in  the  church,   as  prayer,   and 
expounding  rlie  fcripiurcs.Hngingof  pfaltni,  and  the  like. 
By  doing  ih\sTovereJ,  underlland  not  the  natural  covering 
of  the  hair,  bin  an  artificial  covering  by  a  veil,    after  the 
m.inner  of  women,  which    is   a  token  of  fubjeftion.     By 
Ji/honouring  his  head,  underdand  either,  (i.)  Chrilt,  who 
in  the  former  vcrfe  was  called  the  Head  of  every  man.-  He 
that  adminllert  in  (he  church   in    holy  things,  reprefents 
Chriil,  who  is  the  Head  of  the  church;  therefore  by  cover- 
ing the  head, he  declares  a  fiibjeftion  in  his  adininiftration 
and  doth  as  it  were  make  the  church    the  head  of  Chrift 
inftead  of  Chrift's  being  the  head  of  the  church  :  Or  elfe, 
(2  )  By  difhonouring  the  head,  may  be    underftood   the 
minirter's  own  head  ;    he  betrayeth  his  fuperiority,    and 
lefTeneth  ihe  honour  and  dignity  of  his  fex,  by  nOng  fuch 
a  jrefture  in  divine  ofiices,  as  is  a  token  of  inferiority  and 
fubjeftion  ;  for  in  that  country,  at  that  time,  it  was  a  fign 
of  tubjection  to  have  the  head  covered,  but  a  fign  ef  power 
and  dominion  to  have  the  head  uncovered.  The  contrary 
is  found    with  us  at  this  day  ;    for  thole  that  have  power 
over  others  now  keep  their  heads  covered,  and  thole  that 
are  inferior  to  others  keep  their  heads  uncovered  before 
them,  ver.  5.     By  the  v^oman's  praying  and  prophefying, 
is  uiiderflood  either  prophefying    extraordinarily,  which 
■we  read  the  women  fometimes  did  both  in  the  Old  and  New 
Teft:iment,   and  were  called  prophetefles,    Luke    ii.  36. 
A(fti  xxi.  9.     Or  elfe,  By  the  woman's  prophefying  is  to 
be  undcrftood  praifiiig  God  in  hymns  and  pfalms^i  Chron. 
XXV.  I,  2,  3.    They  prophefied  with  harps,   pfalteries ,and 
cymbal !,  giving  thnnks,  and praifmg  the  Lord  ;  where  pro- 
phefying and  praifing  the  Lord  are  the  fame  thing.     By 
the  woman's  prophefying  with  her  head  uncovered  to  the 
^iSionour  of  her  head  or  hufband,  is  to  be  underftood,  her 
appearing  unveiled  in  the  church,  open  and  barefaced  in 
public  ;  which  vas  accounted,  i.  An  immodeft,  unbecom- 
ing, and  unfeenily  guile.  2,  Arrogant;  her  being  unveiled 
and  uncovered  was  a  token  of  her  ufurping  an  undue  au- 
thority over  the  man,  and  of  her  callingoffthatfubjec'lion 
which  Ihe  was  under  by  the  law  of  her  creation    to  him. 
2.  Superltitious;  it  b^iiig  a  fantartical  imitation  of  the  fhe- 
priefls  and  prciplieteflTes  of  the  Gentiles,  when  they  ferved 
their  idols,aiul  particularly  when  they  facrificed  to  Bacchus, 
who  ufed  to  have  their  f=ces  uncovered  their  hair  diUievcl-, 
led, hanging  its  full  length  round  about  their  ears.  Now  the 
Corinthian  wcmen,  in  nnitation  of  thefe  Heathen  women 
(for  the  fem..lt  ftx  is  very  fond,  and  exceeding  prone  ft> 
follow  the  falhirtii)  did  caft  off  their  veils,difcovcred  their 
faces,  d;llionoured  their  heads,    even  their  natural  beads, 
(ss  well  as  their  oeconomical  head,  their  hulband)it  being 
then  and  ihere  accounted  asinimodeft  a  thing  for  a  woman 
to  appear  in  public  uncovered,  as  to  appear  with  her  head 
/haven.  From  the  whole  learn,  Tliat  God  requires  at  the 
hands  of  all  perfons,  who  either  adminiftcr  unto  him,  or 
ftand  before  him,  a  decent  behaviour,  and  comely   accom- 
modation in  liishoufe.tlpccially  in  the  a(fts  and  exercifes  of 
liis  worlliip  arid  fervice.      For  if  in  their  habit  and  drefs, 
furely  much  lefs  in  iheir  gcftjre  and  deportment,  doth  he' 
love  whit  is  unfecmly  and  unbecoming  in  any  perfon.  Learn 


2.  That  it  is  cfpecialiy  the  duty  of  perfons  employed  in  dj. 
vmc  adminiftrations,  to  demean  thcmfelves  as  thofe  who 
reprefent  our  Lord  Jchis,m3naging  themfelves  with  a  due 
authority  and  decent  gravity,  becoming  theambafladors  of 
God.  So  then  it  is  a  general  obfervation  of  decency  in  our 
outward  behaviour,  when  worftiipping  God  beforeothers, 
which  our  apoftle  here  recommends  as  a  fpecial  dniy. 

6  For  if  the  woman  be  not  covered,  let  her  alfo 
be  fhorn  :  but  if  it  be  a  fliaine  for  a  woman  to  be 
fliorn  or  fhaven,  let  her  be  covered.  7  For  a  man 
indeed  ought  to  cover  his  head,  forafmuch  as  he 
is  the  image  and  glory  of  God  :  but  the  woman  i& 
the  glory  of  the  man. 

Our  apoftle  here  proceeds.by  many  arguments, ro  evince 
and  prove  the  woman's  inferiority  and  fubjeclion  to  the 
man,  and  that  (he  oughtto  havea  covering  uponhei  head, 
as  a  fign  and  token  of  it.  Firft.Bccaule  the  image  of  God, 
that  is,  the  image  of  his  majefty,  dominion,  and  power, 
fliineth  forth  moft  brightly  in  the  man.  therefore  he  ought 
to  have  his  head  uncovered  :  Man  is  the  image  and  glory  of 
Goil.  But  is  not  the  woman  fo  Iikcwife?  //«/.  Conlider 
the  woman  fo  according  to  her  fpecificial  nature.and  iofhe 
wascreated  after  the  image  of  God  in  righteoufncfs  and 
true  holinefs,  as  well  as  the  man  :  but  then,  confiderthe 
woman  according  to  her  perfona'l  relation  to  her  hufband, 
and  in  that  regard,  the  woman  is  not  the  image  of  God  ; 
becaule  dominion,  which  fs  the  image  of  God,  is  theman't 
privilege  ;  and  fuhjection,  the  woman's  duty  :  hut  J7}e  it 
the  glory  cftke  man  ;  that  i.<;,  it  is  the  glory  and  honour  c\<t 
man, that  God  hasgiven  him  fuperiority  over  fo  excellent 
a  creature  as  the  woman  ;  for  if  his  dominion  over  the 
irrational  crcaiure;.  be  his  glory  and  honf.nr,  then  what  a 
glory  and  honour  is  it  for  a  man  to  hive  fo  excellent  2 
creature  as  the  woman,  a  creature  endued  with  reafon  like 
liimfelf,  fubjedl  to  him  !  But  as  in  this  fcnfe  the  man  is 
the  glory  of  the  •voman,  fo  in  another  f«nfe  the  woman  it 
the  glory  of  the  man.  She  communicates  with  him  in  all 
his  dignity,  how  great  foe'er;  whatever  natural  or  civil 
excellency  is  in  him,  refltc'^s  on  her  ;  uxor  fulget  raiiiis 
mariti,  the  wife  fliines  wiih  the  rays  of  her  hufband's  ho- 
nour. And  the  woman  being  thui  in  a  ftate  of  inferiority*, 
/he  oughtto  profefsher  fubjt(flion  to  her  hulband^by  wear- 
ing a  veil. 

8  For  the  man  is  n»t  of  the  woman  ;  but  the 
woman  of  the  man.  9  Neither  was  the  man  created 
for  the  woman;  but  the  woman  tor  the  man. 

Another  arpuwient  which  ihe  apolile  olFtrs  to  prove  the 
inferiority  of  the  woman,  is  this,  That  originally  the  man 
was  not  made  of  the  womnn,  or  for  the  woman,  but  the 
woman  was  made  of  the  man,  (his  ribj  and  fur  the  iii.ni  ; 
that  is,  for  his  fervice  and  comfort, to  t«e  an  helpmeet  .''or 
him,  and  to  be  in  fubjcdion  to  him,  Man  had  this  pre- 
rogative, to  be  immediately  from  God  ;  but  the  womao 
was  from  man,  and  to  be  admiii;ftenng  and  fotfervient  10 
man,  and  ccnfcquently  to  cover  her  head,  in  token  of  lux 
fubwi/Coa  fo  hiuj. 

10  For 


Chap.  xi. 


r.     c  O  R  I  K  T  H  I  A  N  S. 


ti6g 


10  For  this  caufe  ought  the  woman  to  have 
power  on  her  head,  becaufe  of  the  angels. 

Moreover,  for  this  caufe  ought  the  woman  to  hovepmurr, 
th.it  is,  a  veil  upon  the  head,  as  a  fign,  and  in  tt>ken  of  htr 
hulband's  power,  and  her  own  fubjeftion  ;  becoufe  (.f  the 
angels,  that  is,  fay  fome,  (i.)  Becaufe  of  the  law  of  fub- 
jtftion  given  her  by  thetniniilry  of  angefs.  (2.)liecaufc  of 
ihe  paftors,  teachers,  and  miiiifters  of  the  church,  fay 
others,  who  are  often  in  fcriptnre  ftylcd  angels.  (3.)  Be- 
caufe of  the  evil  angels,  as  fome  interpret  it ;  the  woman 
being  tempted  by  Satan,  the  prince  of  evil  angels,  to  com- 
mit the  fiilUin,  which  is  a  perpetual  c.iufe  of  fliame  toher 
and  her  pofteriiy,  and  which  increafed  her  and  their  fub- 
jedion  to  the  man  ;  tor  which  reafon,  the  womnn  ouglit 
to  be  veiled  and  covered  (in  the  church  alfemblies  parti- 
cularly) as  a  token  of  fliamefacednefs  and  fubjeftion.  (4.) 
The  more  general  interpretation  is,  becaufe  of  the  good 
angels,  who  are  prelenc  in  theaflembliesof  the  faints,  and 
eye-witnefles  of  their  c.irriage  there  ;  therefore  the  woman 
ought  to  do  nothing  indccrnt  in  the  pretence  ofthcfcholy 
fpirits.  And  belides,  fhe  has  the  angels  for  her  pattern 
and  pretldent,  who  cover  their  facesand  veil  their  heads, 
in  token  of  fubjeclion  to  Almighty  God.  Note  here,  i. 
Thatii  hasticena  genera)  opinion  anioptr  Jews,  He.uhens, 
and  Cliriftians,  that  good  .mgels  are  more  particularly 
prcfent  with  us,  in  the  places,  anil  at  the  times  of  God's 
public  vvorfliip  ;  yea,  that  they  are  not  only  prefcnt  with 
u?,  but  obfervant  ofu^,  and  affifting  to  us  in  the  per- 
formance of  all  religious  exercifes,  efpecially  prayer  ;  .ind 
therefore  the  Jews  fpeak  of  a  particular  angel,  \\  horn  they 
call  the  angel  of  prayer.  2.  Thnt  therefore  all  perfons, 
both  men  and  women,  ought  to  demean  themfelves  «  ith 
all  modfftv,  reverence,  and  decency  in  the  worfhipof  God, 
outcf  regard  to  the  angels,,  who  are  there  prcfent,  obferv- 
ing  their  carriage  and  behaviour.  True,  the  angels  cannot 
penetrate  into  the  inward  devotion  of  iliemind,  which  God 
only  obferves;  but  they  ohferve  and  take  notice  of  the 
outward  decency  of  our  carriage,  and  the  reverence  of  our 
deportment.  But,  Lord  !  liow  little  is  this  confidcrcd,  and 
by  how  few  among  us  in  our  religious  afTemblies  !  With 
regard  to  God,  who  fees  our  hearts,  we  fliould  moreparti- 
cularly  compofe  our  minds  to  the  greatcft  ferioufnefs  and 
fincerity  in  our  devotions;  and  *iili  a paniculnr regard  to 
the  holy  angels,  who  arc  theacprefent,  we  fhould  l)e  careful 
alio  of  our  oiitwaril  behaviour:  Inn,  to  our  (hame  be  it 
Iprken,  there  are  nmlinudes  amongil  us  in  o'lr  Chriftian 
aflemblies,  whom  neither  the  prcfence  of  anpels,  nor  :he 
.obferving  eye  of  him  who  is  the  Lord  of  angels  can  in- 
fluence  to  any  toltr.Tule  decency  of  behaviour  in  the  houfe 
of  prayer,  where  the  (-yes  of  God  and  angels,  of  min4fters 
and  men,  are  i^pon  ihein.  Such,  without  repentance,  nmft 
never  expeft  todv.eil  hereafter  with  God  and  his  holy 
angtls  in  heaven  but  t;ike  up  their  lodgings  with  the  devil 
and  his  angel-,  in  an  eternal  hell,  for  whom  is  rcfervcd 
blacknefs  of  darknefs  for  ever. 

11  Nevcr.'helefs,  neither  is  the  man  withoiit  ih^ 
woman,  neither  the  woman  witliout  theman,  in  the 
Lord.      12  For  as  the  womau  u  of  the,man,  even 


fo  ii  the  man  alfo  by  the  woman ;  but  all  things  of 
God, 

Becaufe  the  npoflle  might  feem  to  Iiave  been  too  hai  fh 
towards  the  woman,  and  left  the  man  Ihould  thereupon 
take  orc.ilion  to  carry  himfelf  with  pride  and  infolence  to- 
wards  her,  he  prudently  intimates  the  mutual  help  and 
need  which  both  man  and  woman  fiand  in  of  one  another  ; 
for,  fince  the  creation  of  the  firft  man,  all  men  arc  by  the 
woman.  And  as  men  have  no  being  but  by  the  woman, 
fo  the  woman  without  the  man  cannot  cxilt  or  propagate. 
For  as  at  the  firft  creation  the  woman  was  t.nken  out  of 
the  rwan,  fo  now  in  generation  the  man  is  of  the  woin.ii), 
and  by  the  woman  ;  file  conceives  him,  brings  him  forth, 
ftickles  him,  and  brings  lum  up,  and  all  this  by  the  wife 
dil'pof^l  of  God,  who  made  the  woman  out  of  the  man, 
and  by  his  benediction  incrcafe'.li  man  by  the  woman. 
From  which  confidei-ations  our  apoftle  infers,  that  both 
man  and  woman  lliould  look  upon  their  dirtinil  preroga- 
tives as  given  them  by  God,  raid  carry  it  not  with  pride 
and  infolence,  but  with  refpect  and  kindncf'^  to  each  other  ; 
and  efpecially,  that  the  woman  be  in  fubjeflion  lo  the  man, 
and  tcitify  that  fubjection  by  all  the  iigns  of  it,  particularly 
by  her  being  veiled  and  coveretl,  which  is  the  argument 
our  apoftle  is  here  infifling  upon, 

13  Judge  in  yourfclves ;  is  it  comely  that  a 
woman  pray  unto  God  uncovered  ?  1 4  Doth  not 
nature  itlclf  teach  you,  that  if  a  man  have  long 
hair,  it  is  a  fhamc  unto  him  ?  15  But  if  a  woman 
have  long  hair,  it  is  a  glory  to  her :  for  her  hair  is 
given  her  for  a  covering.  16  But  if  any  man  fccin 
to  be  contentious,  we  have  no  fueh  cullom,  neither 
the  churches  of  God. 

Note  here,  j.  How  our  apoftle  dofes  his  difcourfe,  in 
which  he  iiad  reproved  the  Corinthians,  the  men  for  cevcr- 
ing*  the  women  for  uncovering  their  heads,  and  laying 
afuie  their  veils  in  time  of  religious  worftiip;  by  an  appeal 
to  themfelves  and  tlieir  own  judgment,  concerning  the 
matter  he  is  (peaking  of,  and  reproving  them  for  ;  namely, 
men's  praying  with  their  he:ids  covered,  and  women  with 
their  heads  uncovered.  Note,  2.  How  the  apollle  f.ro- 
cceds  to  blame  both  fexes  for  another  diforder  ;  namely, 
that  merf  wore  their  hair  like  women,  and  that  R-omen 
appeared  in  the  guife.ofmen  as  to  tlieir  hair.  Here  he  lei.' 
them  know,  that  both  thefe  kinds  of  dilorders  arc  repug- 
nant to  the  infiitution  of  Gc(',  and  the  dictates  of  iiaiu- 
ral  reafon  :  Doth  ^'ct  nature il/elf  teach  you  P  That  i«,  (i.) 
The  gfncral  diiflates  of  natural  reafon.  (•2}  The  pr<r- 
ticular  law  of  nature,  concerning  the  diftii-.cliou  ot  fc>:e<, 
(•^  )  Ufai'eand  common  cuftoni,  whichis  a  fecond  naiun*. 
All  thefe  fuggf  ft,  that  for  men  tn  wear  their  li.-,ir  at  fuli 
length  like  the  women,  is  uncomely  and  unnauirdi  in  the 
manly  fex,  but  foto  do  is  conic  ly  and  natural  in  the  female, 
/.fflrjj  hence,  That  God  diiallows,  ant^ercn  naiiire  itfelf 
condemns  every  thing  that  tends  to  the  confounding  c>f  the 
fexes,  which  it  is  his  will  and  pleafure  ftiould  be  vilM);y 
diftinguiflird.  It  is  a  great  offence  to  God,  and  contraiy. 
to  one  end  for  which  aparrel  was  g^ivcn,  when   either  tiie 

men 


670 


I.     CORINTHIANS. 


Chap.  xr. 


mm  or  'he  womnn  wear  apparel  contrary  to  iheir  fex  ; 
end  what  is  faij  of  apparel,  their  artificial  covering,  may 
be  ajErmedof  ihe  h.iir,  which  is  iheir  natural  covering. 
'*  It  is  a  (hamc  for  either  fex  to  wear  their  hair  in  an  un- 
comely and  indecent  manner,  difagretable  to  the  natural 
inodefty  of  either  ("ex."  A'c/e,  3.  How  the  apoftlc  appeals 
•To'lhe  cuftom  .nnd  praiftice  of  the  churches  ofGodinthe 
cjfcs  before  us.  The  cuftom  of  all  the  churches  is  apainft 
•women's  beinp  uncovered,  as  an  unfeenily  thing.  It  is  a 
knOx\  n  rule,  Ubi  nihil  certo  J] atuit  fcriplura ,  tms  p'lpuli  Dti, 
cr  injlitutamajorum pro  Ifge  tCKenda  funt :  We  ought  not  to 
diflent  aud  difter  from  the  cuftoni  and  pradice  of  the 
church,  in  matters  not  pofitively  determined;  but  the 
cuftom  of  the  church  mult  fway  with  us,  wi(h  whofe 
praiflice  it  is  our  duty  to  be  as  concordant  as  we  c.in  :  If 
any  man:\)Hlbe  cantentiijus,  -^uebave  nofuch  cujlim,  neither 
the  churches  i.fCod.  Learn,  thence.  That  in  things  only 
Tcfpefting  decency,  and  in  compliance  with  which  there  is 
no  viol.iiion  i.f  the  coniinand  of  Chrift,  the  cuftom  of  the 
church  of  Chriil  fhould  determine  us,  and  be  as  a  Handing 
rule  unto  us.  Learn,  i-  That  it  .nrgues  a  contentious  fpi- 
•rit,  and  favours  very  much  of  pride,  iu  n)uters  of  little 
uiomcnt,  to  be  lingular  in  our  practice,  and  to  create  dif- 
turbance  tothc  church  of  God. 

17  Now  in  this  that  I  declare  unto  ycu,  I  praife 
ycu  not,  that  ye  come  not  together  not  for  the  better, 
but  for  the  worfe.  18  For  firft  of  all,  when  ye 
come  together  in  the  church,  I  hear  that  there  be 
divifions  among  you  ;  and  I  partly  believe  it.  19 
For  there  mufl  be  alfo  hciefies  among  you,  that 
they  which  are  approved  may  be  made  manifefl 
among  you. 

Our  apnftlehere  enters  upon  a  newargument  or  fubjeft- 
tnatter  of  difcourfe  ;  namely,  to  reprove  the  abufes  which 
were  crept  in  among  ihem,  in  their  adminiflratjon  of  the 
fcoly  f.icramcnt  of  the  Lord's  fupper.  And  the  firft  abufe 
■which  he  blames  them  for,  was  the  divifions  and  fadions 
which  were  found  among  them  ;  I henr  there  are  fchifnis 
aniingfl y'lu .•  Where  we  are  to  underftand  by  fcifmf,  not 
a  reparation  from  the  unity  of  the  catholic  church,  but  of 
feels  and  divifions i  n  the  church;  they  did  not  feparate 
from  the  church,  but  they  ate  the  Lord's  fupper  feparately 
from  the  church,  and  the  whole  congregation  did  not  join 
together  in  the  celebration  of  that  ordinance.  Though  we 
do  not  feparate  from  (he  communion  of  the  catholic  church, 
yet  if  we  occalion  divifion  and  difTenfion  groundlefly  in 
the  «hurth,  wejuflly  fall  under  the  imputation  and  ch-irge 
c>f  fcifiry.  Chfrrve  next,  The  apoftle  argues,  a  minori  ad^ 
m/ijus  ;  he  did  eatily  believe  there  were  divifions,  bec.iufe 
t  ''cre  mvft  he  ulpi  hrr^ftes  among  them.  Herefies  are  \\  oi  fe 
than  fchifiR!.,  falfe  doctrines  more  dangerous  than  divifions. 
HercCy  is  an  error  in  the  furvdamentals  of  religion,  main- 
tained with  obftiuacy.  W  lien  the  green  wound  of  an  error 
is  let  alone,  it  loon  rankles,  and  quickly  grows  into  tiieold 
fore  of  an  herefy.  But  how  comes  the  apoftle  to  fay,  there 
fn-jjha  hTr  lies?  What  necdliiy  is  there  for  ihem  ?  ^n/'. 
•('  )  Negativvly  :  there  is  not  anabfoluteneceiriiy  for  them 
on  O  (!'<;  |iirt.  or  a  nccf  fiity  of  his  making,  but  a  con- 
•  I  iiectlfity  or  a   neceHity  fA;  hypotb-f!,    which  mull 


needs  be,  if  fuch  a  thing  be  granted  before  r  As  fuppofing 
the  fun  be  rifen,  it  mult  be  day.  Thus  here,  upon  f^uppo- 
lition  of  the  pride,  vain  glory,  envyings,  ftrife,  and  con- 
tentions, which  are  among  the  members  of  the  church; 
upon  luppofition  of  the  craft  and  fubtleiy,  malice  and 
njalignity  of  Satan,  the  church's  gr.md  enemy;  uponfup- 
pofition  of  God's  permillion  ihar  Sa'an  and  wicked  n.en 
Ibould  aft  according  to  their  corrupt  sfFtclions  and  inclina- 
tions, herefiesmufl  and  will  be.  Fartlier,The  rcafonhere 
afligned  for  the  necefTiiy  of  liereliesis  not  cafual,  but  even- 
tual ;  not  cafual,  as  if  the  wifdom  of  God  did  defign  there 
fhould  be  herefies  for  this  end,  that  they  w  ho  areapproved 
of  hmi  ihould  be  made  manifefl;  but  rather  eventual,  as 
if  the  apoflle  had  faid,  "  Hence  it  will  come  to  pafs,  that 
they  who  are  approved  will  be  made  manifefl.'' 

23  When  ye  come  together  therefore  into  onc- 
place,  this  is  not  to  eat  the  Lord's  fupper. 

As  ifhe  had  faid,  "  True,  ye  Corinthians,  when  ye 
come  together  at  one  place,  ye  pretend  to  cat  the  Lord's 
fupper;  but  though  you  eat  it,  yet  ye  do  not  eat  it  as  yc 
ought  ro  do  ;  you  perform  the  material  part  of  the  aJtion, 
but  you  do  not  partake  ot  it  folemnly  and  religii  ufly,  ac- 
cording to  the  divine  inftituiion  ;  this  therefore  is  not  to 
eat  the  Lord's  fupper."  Lewn  ihence.  That  a  duty  not 
done  as  it  ouglit  to  be  done,  is  not  ftone  atallin  the  account 
of  Chrift.  Sermons  may  be  heard,  and  yet  accounted  no 
fermons ;  prayers made,yet not  made;  facraments received, 
yet  not  received;  alms  given,  yet  not  given;  becaufenot 
done  in  manner  and  form  as  God  required.  A  cracious 
heart  will  lonk  not  barely  at  the  matter  of  the  duty,  but 
alfo  at  the  manner  of  performance,  and  take  care  not  on- 
ly that  he  hears,  but  how  he  hears. 

21  H  For  in  eating,  every  one  takcth  before  otLer 
his  own  fupper  :  and  one  is  hungry,  and  another  is 
drunken. 

Here  our  npoftle  begins  to  reprove  the  Corin'hian;  for 
the  abufes  found  in  their  love-fcafts.  Thefe  love-feafi? 
were  founded  on  no  exprefs  command  in  holy  writ,  but 
only  on  the  cuftom  of  the  church,  who  immediately  before 
received  thclicrament  ufed  to  have  a  great  feaft,  towhich 
all  the  poor  were  invited  at  the  charges  of  the  rith,  as  an 
exprcilion  of  their  perfect  l<>ve  and  charily  one  towards 
another.  Nowin  thefe  feafts  of  charity  ,  they  did  not  ob- 
ferve  due  order  and  decency  ;  for  ivity  one,  that  is,  eve- 
ry party  and  fiflion,  being  come  to  the  place  of  the  af- 
lembly,  did  prcfcntly  (it  down  to  eat  what  they  had 
brought,  in  the  company  of  their  own  party,  not  minding 
or  reg.irding  others  ;  «  hereupon  this  holy  ftafl  of  charity 
was  neither  ci'Iebr:ited  at  the  fame  time  by  all,  nor  with 
that  unanimity  and  concord  «  hlch  it  was  dcfigned  to  rev 
prefent;  whilft  the  poor  were  excluded,  and  fent  home 
hungry,  the  rich  were  feafted,  and  drank  to  feme  degree 
of  excels,  which  is  here  called  drunkennels  ;  cneis hungty 
einrt  an'jt her  is  drunken.  Bch<.)ldwhat  great  irregularitie* 
and  dilor<lers  arc  here  found  in  the  church  of  Coriuth  ! 
Who  ciii  cxpta  a  chutiih  wiihoiit  fpot  i:i  this  imperffc'i 
fiate?  God  has  left  thel'e  niifcaniages  upon  record,  not  for 
our  iniitatior,  butfiirourcsuiicn. 

2  2    Wllit 


Chap.  xr. 


r.    CORINTHIANS. 


6yi 


22  What,  have  ye  not  houfcs  to  eat  or  to  drink 
In?  ©rdelpifeye  the  law  of  God,  andlhame  the  in 
that  have  not?  What  fhall  I  fay   unto  you  ?  Ihall 

I  praife  you  in  tliis  ?   I    praife^o«  not. 

A  twofold  fenfe  and  interpretation  is  given  of  tliefe 
words.  Sonne  paraphrafe  them  thus!  What!  muft  you 
Hi.ikethehouf€  ofGod  the  place  of  your  feafting?  Ifyou 
be  difpofed  for  mirih  and  jollity,  have  you  not  houfes 
■wherein  you  may  do  i:  with  more  privacy,  and  lefs  offence? 
Or  defpil'e  you  the  church  of  God?  Do  you  undervalue, 
and  thus  profane  and  unhallow  the  place  fet  a-part  for 
God's  worthip  and  I'ervice,  by  converting  it  into  a  com- 
mon banquecting-houfe?  Thus  many  expound  it  of  the 
material  church  ;  and  theiropinion  is  favoured  by  the  anti- 
thefis  and  oppofition  between  church  and  houfes  :  Have  ye 
not  houjes  /»  eat  and  drink  in  ?  or  dtfp'ife you  the  church  af 
Cod?  L^arn  That  holy  duties,  piou<;  and  public,  are  to 
be  performed  in  thechurch  or  houfe  of  God.  Duties  pious, 
but  not  public,  better  fuit  the  dofec  than  the  church. 
Duties  public,  but  not  pious,  more  befit  a  guildhall  or 
lown-houfe,  than  the  houfe  of  God.  Others  by  the 
church  of  God  undrrftand  the  fpirirual  church,  the  poor 
members  of  Jefus  Chrift,  and  render  the  words  thus: 
"  Ji'hat,  have  ye  not  houfes  to  eat  and  to  drink  in,  if  need  be, 
before  you  come  ?  Or  dr/'p'Je  you  thofe  poor  Chriflians, 
who  are  members  of  the  church  of  Chriit  as  well  as  you, 
and  put  to  fhame  them  that  have  not  ^h^*  you  eat  and  drink, 
by  excluding  them  cut  of  your  company  for  their  poverty 
fake?  for  fmce  God  adopts  them  into  his  faniiK',  and  ad- 
mits them  unto  his  table,  you  ought  not  to  exclude  them 
from  this  fcifl  of  chaiity,  which  was  originally  deli^ned 
for  the  poor's  relief."  Learn,  He  thatdiipifetli  the  poor, 
defpifeth  the  church  of  God;  yea,  defpifeth  Chrift  him- 
felf ;  as  he  that  pincheththe  little  toe,  piineth  the  whole 
body,  fo  the  difgracing  the  poor  members  of  Chrift,  is  a 
defpifing  of  the  whole  church.  In  thefe  love  feafts  the 
poor  were  the  moft  proper,  and  fliould  have  been  the  moft 
principal  guefts;  bur,  alas!  the  rich  gorged  themfelves 
pleiitifully,  whilft  the  poor  (food  snd  lotkfd  on  hungry. 
Yet  note,  laftly.  With  what  lenity  and  mildnefs  the  apofUe 
reproves  thefe  great  diforders  in  the  church  of  Corinth  : 
Shall  I  praife  you  in  this  ?  Ipraifeyou  not.  It  was  thefirft 
time  he  had  told  them  of  their  faults,  therefore  he  doth  it 
gently,  in  hopes  of  aniendment.  Learn  thence.  That 
though  minifters  muft  not  commend,  but  reprove  people, 
when  they  do  ill,  yet  thev  mull  ufe  mildnefs,  efpeciallyat 
their  firft  reproving  of  a  fin.  Someoblerve,  That  God  fo 
blelFed  the  mild  feverity  of  St.  Paul,  that  the  Corinthians, 
upon  the  writing  thisfirft  epiftle,  reformed  all  their  ahufes  : 
which  they  gather  from  hence,  becaufc  no  fault  is  taxed 
in  thisfecond  epiftle,  which  was  reproved  in  the  firft. 

23  H  For  I  have  received  of  the  Lord,  that  which 
alfo  I  dehvered  unto  you,  Tliat  the  Lord  Jefus,  the 

^jnenight  in  which  he  was  betrayed,  took  bread  ? 
14  And  when  he  hadi^iven  thanks,  he  brake ;/,  and 
laid,  Take  eat :  this  is  my  body,  which  is  broken  for 
you;  tliis  do  in  remembrance  of  me.  25  After  the 


fame  manner  alfo  hetooltht  cup,  when  he  had  fup- 
pcd,  faying,  This  cup  is  the  new  tcnamcnt  in  my 
blood :  this  do  ye,  as  oft  as  ye  drink  ii,  in  remem- 
brance of  mc.  26  For  as  oft  as  ye  eat  this  bread, 
and  drink  this  cup,  yc  do  ftiew  the  Lords  death  till 
he  come. 

Ob/erveherc,  i.  How,  the  apoftle,  for  reforming  thofe 
abiifes,  which  were  crept  into  the  church  amongfl  them 
relating  to  the  holy  facrament,  reduces  them  to  the  firft 
inftitution  of  that  facrcd  ordinance,  /  have  delivered  untt 
youvihat  1  have  received  of  the  Lord.  Mark,  The  apofVle 
did  receive  and  deliver,  but  not  inftitute  and  appoint,  this 
venerable  ordinance.  Had  he  not  received,  he  had  wanted 
authority  ;  and  had  he  not  delivered  what  he  received,  he 
had  wanted  integrity.  2.  The  author  of  this  inftitution, 
the  Lord  Jefus.  To  inftitute  facraments  is  and  ad  of 
Chrift's  regal  power  and  royal  authority.  Thecluirchhas 
no  power  to  .ippoint,  but  only  to  execute  and  adminifter 
what  Chrift  appoints.  3.  The  time  of  the  inftitution,  the 
fame  night  in  which  he  was  betrayed.  It  is  a  niglit  much 
to  be  remembered,  in  which  he  fettles  an  ordinance  in  the 
church,  for  the  confirmation  and  confolation  of  his  people 
to  the  end  of  the  world.  Lord!  What  an  evidence  was 
here  of  thy  tender  cares  and  affectionate  concerrt  for  thy 
church  and  people,  in  fpendingfomuch  of  that  little,  very 
little,  time  thou  hadft  left,  upon  their  account!  4.  The 
facrament  elements,  or  the  commorative,  fignificativc, 
and  inftruclivefigns;  and  they  are  bread  and  wine,  fhadow- 
ing  forth  the  body  and  blood  of  the  crucified  Jefus. 
Where  note,  St.  Paul  calls  it  bread  five  times  over,  which 
Chrift  calls  his  own  body,  becaufe  it  was  a  lign  andrepre- 
fentation  of  his  body  :  not  his  real  body,  for  then  Chrift 
ate  his  own  body  whilft  he  was  alive,  his  diftiplesdevour- 
in  that  body  over  night,  which  hung  upon  the  crofs  next 
morning,  with  a  thoufand  fuch  abfurdities  which  the  doc- 
trine of  tranfubftantiation  carries  along  with  it.  ''ihferve, 
^.  The  minifterial  actions,  the  brtraking  of  the  bread,  end 
hltffmg  of  the  cup.  The  bread  muft  be  broken,  to  repre- 
fent  the  breaking  of  Ciirift's  body  upon  the  crofs,  which 
comprehended  all  the  fufferings  of  his  human  nature,  all 
which  were  confummated  in  his  crucifixion  ;  and  this 
broken  bread  muft  be  taken  and  eaten  by  us,  to  intimate, 
that  all  his  breakings,  bruifings,  and  wounding?,  both  in 
foul  and  body,  were  for  our  (ins,  and  for  our  benefits,  and 
that  the  fole  intention  of  all  his  fufferings  was  for  us. 
Wine  alfo  is  poured  forth,  becaufe  as  no  liquor  like  wine 
doth  cheer  a  lad  anddroopingfpirit.inlikemannernothing 
doth  fo  glad  and  cheer  the  foal,  as  faith  in  a  crucified  Sa- 
viour. That  fpirituallife  which  a  foul  is  raifed  to,  by  the 
death  of  Chrift,  is  a  life  of  the  greateft  delig'it  and  joy 
which  we  can  conceive.  6  The  great  defign  snd  end  of 
this  inftitution.  Do  it  in  remembrance  of  me,  or  for  a  me- 
morial of  me;  Chrift  knew  how  apt  ourbafe  hearts  would 
be  to  forget  him,  amidft  fuch  a  throng  of  feniible  ohjefts 
as  we  here  converfe  with  ;  and  how  much  our  forgetfulnefs 
of  him  and  his  fufferings  would  tend  to  our  prejudice  and 
difadvantage  ;  and  thercforedoth  heappoinr  this  ordinance 
to  bring  him  to  remsBibrancc.  7.  The  ilritlt  mandate  Of 
charge  given  for  the  frequent  celebration  of  this  ordinance 

d' 


T.    CORINTHIANS. 


Chap.  xt. 


Do  tr^ls  es  ift  as  )f  irink  it:  Do  ii  often.  We  c.tn 
no  more  live  and  thrive  without  our  fpirirual,  than  \vc  can 
without  our  corpor.ll  food;  ai  the  bodymui^  be  often  frd, 
fi)  tlie  foul  mull  have  its  frequent  repaft.  8.  The  reafoii 
afligned  for  the  frequent  celebration  of  iliis  ordinance: 
Far  us  oft  as  ye  dn  th'it,  ye  do/Jjev)  the  Lord's  death  till  he 


( t .)  To  receive  the  facrament  with  many  doubts  and  fears 
with  a  weak  faith,  with  a  trembling  hand,  and  fearful 
heart,  all  thisnny  be,  and  yet  the  pcrfon  not  receive  un- 
worthily. (2-)  1  he  want  of  perfc<fl  holinefs,  and  a  corn- 
pleat  freedom  from  fin,  doth  not  denominate  a  pcrfon  an 
unworthy  rectivcr;  for  this  ordinance  was  not  inllituteJ 


come;     that   is,  by  frequentinp;  this  ordinance,  we  com-     for  angels,  but  for  men;   to  make  linful  men   good,    and 

good  men  better.  (3.)  Ra.kwardnefs  to  the  duty,  dead- 
nefs  and  dulnefs  in  the  iluiy,  when  involuntary  and  la- 
mented, makes  not  a  per  Ion  an  unworthy  receiver.  Queji . 
(2.)  What  is  it  10  eat  and  drink  unworthily?  /Inf.  (1  j  It 
is  to  receive  out  of  cufloin,  not  out  of  confcience;  for 
company's  fake,  not  for  the  command's  fake  ;  becaufe  the 
law  of  man  enjoiiis  it,  not  becaufe  the  law  of  Chrilt  re- 
quires it.  (a.j  It  is  to  receive,  without  futh  a  difpolitiou 
ot  min<l,  fuch  a  preparation  of  heart,  fuch  reverence  and 
devotion,  as  ought  therein  to  be  cxercifcd  ;  to  receive 
without  knowledge,  without  repentance,  -AithoMt  f^ith, 
without  refolutions  for  a  lincere  obedience:  without  fin- 
cere  reconciliation  to  our  neij?,hbour.  Quifl.  (3.)  What  it 
it  to  be  guilty  of  the  body  and  blood  of  our  I^ord?  ,fj:/".  (t.) 
It  is  an  implicit  approbation  of  the  Jew-s  a<^  in  crucifying 
Chrift.      (2.)  It  is  implicitly  a  jeiting   with  tlic  liody  and 


niemorate  the  death  of  Chrift  during  his  abfence  from  us. 
As  the  end  of  the  ordinance  was  to  be  a  flanding  memorial, 
I'o  the  obligation  that  lies  upon  all  Chnllians  to  obi'erve  it, 
is  perpetual;  Chriltians  are  by  this  ordinance  loreprefent 
the  facrificing  of  Chrift  for  their  lins,  till  he  came  again 
in  glory.  Learnhom  the  whole,  i.  That  the  facrament 
.nf  tiie  Lord's  flipper  svus  inllituted  by  Chrift  as  a  Handing 
memorial  of  his  death  and  fufferings  for  us.  Here  we 
ought  to  remember  the  painfulnefs  of  his  death,  the  meri- 
torioufnefi  of  his  death,  the  voluntarinefsof  his  death,  the 
acceptablenefs  of  his  death  to  God,  and  the  advantageoul- 
ncfs  of  his  death  to  oiirfclves.  And  the  manner  how  we 
flibuld  remember  Chrill  and  his  death  in  the  facrament,  is 
various ;  withjudgment  and  underftanding,  with  reverence 
and  humility,  with  forrow  and  grief  of  heart  for  our  llns, 
yet  with  joy  and  thankfulnefs  for  the  lufFerings  of  a   Sa- 


viour, with  taith  and  affiance,  with  love  and  cft'edion,  with     blood  of  Chrift,  a  playing  with  the  nioft  trenfodous  thing* 

'"'  '  in  the  world.  {3.)  It  is  a  crucifying  the  i<nn  of  God  a- 
frelh;  it  is  to  ftab  the  mafter  of  the  lealVat  his  own  table 
whilli  he  is  treating  us.  with  the  rich^fldaintie". 

28  But  let  a  man  examine  himfelf,  and  fo  let  him 
eat  of  that  bread  and  drink  of  that  cup. 

Note  here.  The  duty  required  to  prevent  tlie  danger  of 
unworthy  receiving,  and  that  is  the  great  and  ncceflary 
duty  of  examination.  A  metaphor  t.ikcn  from  goldfmiths, 
who  try  the  truth  of  their  gold  by  the  touchifone,  the 
purity  of  their  gold  by  the  fire,  the  weight  of  it  by  the 
fcale.  2.  The  cxaminant,  orperfon  performing  this  duty 
of  examination.  Let  a  man,  that  is,  let  every  man.  This 
flands  in  a  double  oppofition,  (i.)  To  our  examining  of 
others.  (2.)  To  our  refting  in  another's  examination  of 
us.  3.  The  frequency  of  this  aft;  as  often  as  we  partake 
of  the  ordinance,  lb  oft  we  fliould,  if  we  have  time,  Itfi 
or  more,  examine  ourfelves.  Let  him  examine,  and  fo  let 
him  eat  :  Let  him  pafs  through  one  duty  to  another.  Learn 
hence,  That  it  is  the  fpecial  duty,  and  ought  to  be  the  lin- 
gular care  and  endeavor,  of  all  thole  that  defire  fafely 
and  comfortably  to  approach  the  table  of  the  Lord,  to 
examine  themfelves  bcfnre  they  come ;  to  e.xamine   their 


■refolutions  for  a  new  and  better  obedience.     2.  That  the 
command  of  Chrift  lays  it  as  a  law  upon,  and  makes  it  the 
ftanding  duty  of  all  Chriftians,  to  commemorate  his  death 
at  his  holy  table,  Do  this  in  remeynbrance  'f  me.     Here  it 
deferves  oar  notice  what  kind  of  command  this  is;   it  is  a 
fcfovereign  and  fupreme  command  ;   it  is  a  pofitive  and  ex- 
"prcfs  command  ;  it  is  a  permanent  and  lafting  command  ; 
it  is  the  command  of  a  Saviour,  yea,  of  a  dying  Saviour; 
it  is  a  command  of  love  ;  it  is  fuch  a  command,  as,  if  we 
duly  obfervc,  will  be  a  blefled  means  to  enable  us  to   ob- 
jerve  all  the  commands  of  God  better.     Lafily,  It  is  fuch 
a  command,  as  whoever  lies  in  the  wilful   negled    of  it, 
cannot  be  called  a  chritlian,  but  will  be  treated  by  Chrift 
at  the  great  day  asanenemy  and  defpiferof  hisdying  love. 
Learn,  3.  That  it  is  a  Chriftian's  duty,  not  barely  to  do 
this,  but  to  do  it  often  ;  frequent  communicating  is  a  great 
duty.     The   primitive  Chriftians  received  every    Lord's 
day,  yea,  it  is  believed,  oftener  than  every    Lord's  day. 
This  is  agreeable  to  the  nature  of  the  ordinance,  v/hich 
is  a  fpiritual  repaft,  banquet  and  feaft,  and  therefore  to  be 
received  frequently.    It  is  alio  agreeable  to  the  author  of 
the  ordinance;  it  is  a  feaft  of  Cod's  own  providing;  there- 
fore, to  neglect  it,  is  to  fly  in  the  face  of  God;  disagree- 


able to  the  end  of   the  ordinance,  which  is  to  renew   our  right  unto  it,  and  to  exariiine  their  fitnefs  for  it 
covenant,  and  that  cannot  be  dene  too  often.  ^9  For  he  that  eateth  and  drinketh  unworthily, 

27  Wherefore,  whofoever  fhall  eat  this  bread  and  eateth  and  drmketh  danmation  to  himfelf,  not  dif- 
drink  this  cup  of  the  Lord  unworthily,   fhall    be 


guilty  of  the  body  and  blood  of  the  Lord. 

The  apoftle  having  in  the  foregoing  verfes,  declared 
the  original  inftitution  of  the  Lord's  Supper,  he  comes 
now  to  inftruft  :he  Corinthians  in  the  right  ufe  ot  it ;  and 
TO  excite  them  to  a  due  regard  in  their  approaches  to  it, 
he  acquaints  them  with  the  great  danger  of  an  unworthy 
receiving  of  it :  ver. -27.  Whofoever /hall  eat,  kc.  Qjiefi. 
(i.J  What  is  it  not  to  eat  and  drink  unworthily?     ^nf. 


cerning  the  Lord's  body. 

What  it  is  to  eatand  drink  unworthily,  wefindexplaincd 
before,  at  ver.  27.  A'^o/ehere,  farther.  That  many  perfons 
ot  honeft  hcirts,  butweak  heads,  havcfadly  inifunderftocd 
the  words  of  St.  Paul,  about  unworthy  receiving,  thinking 
that  fuch  an  exccfs  of  re  verence  and  preparation  is  required, 
that  cither  they  dare  not  come  at  all,  or  they  come  with  fo 
much  dread  and  fear  upon  their  minds,  thatrhey  are  more 
terrified  than  comforted.     Father,  The  unwworthy  perfou 

eats 


Chap.  xii. 


L     CORINTHIANS. 


<^73 


eats  and  drinks  judgment;  that  is,  temporal  judgment  will 
follow  him  in  this^life  ;  and  without  repentance,  eternal 
damnation  in  the  next.  Yet  ncte.  It  is  judgment  to  him- 
fclf  that  receives  ;  not  to  another  that  receives  wrhhim. 
If  a  wicked  man's  i^refencc  at  the  fnorament  pnlhites  the 
ordinance  to  a  worthy  receiver,  then  Chriil  and  his  eleven 
apollies  were  defiled  by  the  company  of  Judas  at  the  palF- 
over  ;  for  at  thtt  he  certainly  was,  and,  .as  many  think,  at 
the  Lords  flipper  alio.  Le.'irn  then.  That  unworthy  re- 
ceivers of  the  Lord's  fupper  do  contra^  great  guilt,  and 
incur  ^reai  danger  to  themfelves.  The  defign  of  the 
apoftie'in  thefe  two  lad  verfes,  is  this,  that  wc  lliould  not 
linfully  omit  the  duty,  bccaiife  of  the  command  ;  nor  care- 
leflly  undertake  it,  bccaufe  of  the  threatened  judgment. 

30  For  this  caufe  many  ar:  weak  and  fickly  a- 
mongyou,  and  many  fleep. 

I'tr  this  caufr  :  That  is,  for  profaning  the  facrament, 
and  not  difcernin;!  the  Lord's  body  at  the  Lord's  table  ;  for 
not  approaching  it  as  a  feaft  of  love  dengncd  equally  for  the 
bcnem  of  all  his  members,  and  to  knit  them  in  the  clofeft 
bonds  of  unity  and  frienddiip  each  to  other  :  Therefore  it 
was,  that  many  were  vifited  with  fickncfs  and  weakaefs, 
and  Vome  with  death  ;  which  being  czWcd  Jleej>;  fomc  have 
charitably  concluded  from  thence,  that  they  were  pious 
pcrfon's  in  the  main  ;  for  the  death  of  the  wicked  is  hardly 
called  Heep  any  where  in  fcripture :  and  if  fo,  then  we  learn, 
that  the  holinefs  of  an  ordinance,  or  the  habitual  holinefs 
of  any  perfon  who  approaches  an  ordinance,  will  not  ex- 
empt'us  from  God'sdifplcafure,  and  theinfliflion  of  temporal 
judgments  here  in  this  life,  if  they  do  not  by  aiSlual  prepa- 
r.-ition  fandify  the  name  of  God  in  the  duties  and  ordinance 
of  his  worfhip.  Befides  an  habitual,  there  is  required  an 
actual  nreparation  in  all  thofe  that  will  fafely  and  comforta- 
bly appro-nch  tn  God  in  holy  duties  ;  without  it,  we  fliall 
meet  with  a  blow  inllead  of  a  bleding. 

31  For  if  we  would  judge  ourfelves,  we  fliould 
not  be  judged. 

That  is,  "  If  we  would  examin'!,try,  cenfure,  and  fen- 
tence  ourfelves,  and  fo  come  to  the  Lord's  table,  as  penitent 
believers,  with  a  purity  of  aim,  and  a  (Incere  intention,  we 
fliould  thereby  efcapethe  cadigatory  punifhments,  and  con- 
demnatory fentencc  of  God.  Learn  hence.  That  as  it  is 
our  duty  often  to  examine  and  judge  ourfelves,  fo  felf- 
judging  in  particular,  before  we  approach  the  Lord's  table, 
will  preferve  us  from  the  judgment  and  condemnation  of  God 
•wemurt  firft  fummon,  then  examine,  then  conviifl  and  try, 
then  fentencc  and  condemn  ourfelves  ;  and  all  thi^  in  hopes 
of  being  ab!"olvcd  and  acquitted  by  God,  aftingourfaithup- 
cn  his  free  mercy,  and  the  Redeemer's  fatisfailion. 

32  But  when  we  are  judged,  we  are  chaflened 
of  the  Lord,  that  we  fhould  not  be  condemned  with 
the  world. 

No/e  here,  l.  The  nature  of  thofe  judgments,  or  afflic- 
tive evils,  which  do  befal  the  children  of  God  in  this  life  ; 
they  are  chaj}enings  ;  xue  are  chanflened  of  tie  Lard.  Chaf- 
tenings  belong  properly  to  children  who  arc  wanton  and 


ungovernable.     7i /5o' f/)(7/?«/^</,  lias  a  cfotible  afpc£l  ;    firft 
upon  our  privilege,  it  denotes  our  relation  as  children  unto 
God  our   Father.     Chaftcnings  are  a  part  of  his  children's 
portion  ;    yet,  in  that  we  are  chaikncd,  it   taxes  us  with 
weaknefs  ;  we  are  foolidi,  wanton,  and   unruly  children, 
and  therefore  fo  long  as  we  are  here,  muft  always  go  with 
a   rod   at  our   backs.      Chi  ill,  who    was  alfo  a    fon,  vyas 
challencd.       The  chad'fement  of  our  peace  was  upon    him; 
but  his  were  judiciary  challifements  ;    God  did  not  chaflife 
him  as  a  child,  but  as   an  enemy,  as  a  mrdefadliir,   in  our 
Head  ;  as  ws  muft  have  been  chutencd.who  were  cneiiiies 
and  malefadors.     Our  chaftenings  are   fsthcrly,  Chrift's 
judiciary.     2.  The   merciful  defign  of  God  in  the  chaf- 
tenings of  his  children;  It  is  to  prevent  their  condemnations 
IFe  are  chafienci  of  the  Lord,  that  ivejhould  not  he  condemned 
xv'tth  the  zuorld.     When  therefore  at  any  time  we  are  -jnder 
chaflifement,  in  all    we  fay  or  do,  let  us  juftify  Gcxl,  and 
condemn  ourfelves,  feeing  his  chaftifcments  are  defigned   tir 
prevent  our  condemnation. 

33  Wherefore,  my  brethren,  whea  you  come  to- 
gether to  eat  tarry  one  for  another.  34  And  if  any 
man  hunger,  let  him  cat  at  home:  that  ye  come  not 
tof'cther  unto  condem.nation.  And  the  reft  will  I 
fet  in  order  when  I  come. 

Our  apoftle  here  concludes  his  difcourfc  with  an  exhor- 
tation to  the  Corinthians,  to  take  heed  for  time  to  conic, 
that  all  thefe  forementioncd  mifcarriages  may  be  reilified  ; 
that  when  they  come  together  to  eat  the  Lord's  fupper, 
and  the  love  feafls,  they  (hould  tarry  one  for  another^  ihit 
they  may  all  feed  and' fealt  toget'wcr.  And  if  any  man 
pretend  to  be  hungry,  let  hi -n  eat  at  home  before  becomes,.' 
left  by  thefe  irreveient  aSions  he  brings  down  the  (judg- 
ments of  God  upon  himfelf.  Laftly,  lie  tells  them,  iliat 
as  to  other  points  of  cluirch  order  lie  would  deitrmine 
them  when  he  came  among  them  :  The  rejl  uilt  I  fet  in  or- 
der when  I  come  :  Such  unchriftian  difarders  may  arifc  in 
the  church,  as  will  require  the  prefeuce  and  coming  of  aa 
apoftle  to  correal  and  reform  them. 


NT 

-1.  ^    w 


C  II  A  P.     XII. 
OW  concerning   fpiritual  gifts,  brethren,   I 


,'ould  not  have  you  ignorant. 

Ourapoftle  begins  this  chrpter  with  the  refolution  of 
another  cafe  concerning  the  nature  and  rightufeof  fpiriiiial 
gifts.  Some  that  excelled  in  them,  were  proud  of  them, 
ufing  them  to  vain  oftentation  ;  he  therefore  tells  them,  he 
would  not  have  them  ignorant  as  toi;ching  fpiritual  gifts  ; 
not  ignorant  either  nf  their  author  from  whence  they  came, 
the  Holy  Spirit  of  God  ;  nor  of  their  end  andufe,  which 
is  the  benefit  and  edification  of  others.  Gifts  are  for  the 
good  of  others,  but  a  man  (hall  have  the  advantage  and 
comfort  of  his  own  grace:  Gifts  are  the  gold  which 
adorns  the  temple,  but  grace  is  the  altar  which  fanflifics 
the  gold.  Lord!  how  many  have  gone  laden  with  gitrs  to 
hell?  how  many  have  prophefied  in  ihy  name,  and  yet 
pcrilhed  in  thy  wrath  ?  how  many  cift  out  devils  out  of  o- 
thcrs  who  yet  were  caftio  tlicdtulsthvairelves  ;  how  many 
^Q^  wroLgiit 


674 


I,    CORINTHIANS. 


v^rou^hf  mimcles,  an-f  di^fhiany  wrl^.^crf^lI  works,  wfn  yet 
peri/hed  for  evil  uoi  Iters  .'  LorJ!  let  me  n.vcr  b  ild  upon 
this  biittom  (tnfrs)  for  eternity  ;  thcfe  m:iy  make  me  glo- 
rini5  in  the  eves  of  men,  but  grace  renders  me  precious  in 
tnc  fight  of  GjJ. 

2  Ye  know  that  ye  were  Gentiles,  carried  away 
unto  thefc  dumb  idols,  even  as  ye  were  led. 

AW  here,  i.  Ifnv  the  anonie  reminds  the  Corinthians 
of  v/hat  ihey  were  in  their  Heathenifli  (late  ;  n.imcly,  idol- 
atrous Gcniilcs  fervipe;  dumb  Ms  \  for  thouoh  the  devil 
lomeiimcs  fp^heinanJ  by  the  idols,  yet  the  idols  th(.mf(.]ves 
Jiarl  mouths  and  fp;.ke  nor  4  aiiJ  ihey  were  carried  a-juay 
uiih  tk-fc  dumb  idais,  even  ns  ihey  wen-  led;  that  is,  as  they 
Verc  led  by  tlicir  idolarrous  pricrts,  who  had  noihingof  this 
<livme  Spirit  amongft  ihcm,  which  they,  fince  their  conver- 
l^ori  froin  Gentilifm  to  ChriRianitv.  had  been  made  par- 
takers of.  Now  from  tliis  dcf.ription  of  idohilcrs,  that 
they  ferve  and  worfiiip  dumb  idols,  we  Uarn,  What  an  ab- 
liird  and  imrcafonabk-  fin  idolatry  is;  the  worlhippcr  is 
In-ticrthan  thcGodhe  worfhips  ;  reafonablc  men  woifliip 
unrcnfonahle  creatures  ;  fcnfible  men  adore  fenftlefs  (locks 
aiid  (hiiics ;  and  they  who  can  fpeak,  invocatc  ami  call  up.n 
ddiub  idols,  that  can  nciihcr  fpeak  nor  hear.  And  yet  how 
prone  is  the  n.-iinrc  of  m.in  to  idolatry  and  falfe  worlliip  ; 
partly  bccaufc  it  is  a  worlliip  of  oiir  own  invention,  rnd  we 
are  fond  of  what  is  of  our  own  finding  out  and  (etttng  up  ; 
and  partly  bccaiife  it  is  external  and  pompous,  it  courts  the 
outward  fends  with  glittering  appearances  ;  and  men  do 
Dalurally  love  and  chufc  that  ~for  the  objeft  of  their  wor- 
fliip  which  may  be  fecn,  rather  than  that  which  is  to  be 
believed.  As  they  wa!r.  by  fight,  and  not  by  faith,  fo  do 
they  worfliiptoo  ;  an  invilible  and  unfeen  being  is  neither 
the  objea  of  their  adoration,  nor  eledion  and  choice. 

3  Wiiercfore  I  give  you  to  underfland  that  no 
man  Ipoaking  by  the  Spirit  of  God,  callcth  Jelus 
accurlcd  ;  aad  l/u7t  no  man  can  fay  that  Jcfusis  the 
Lord,  but  by  the  Holy  Ghofl. 

The  great  difference  that  was  then  in  the  world,  was 
about  Jefus:  Thole  that  were  led  away  bv  dumb  idols, 
were_  taught  by  Satan  to  blafpheme,  and  fav,  upon  the 
muniion  of  our  Savii.ur's  name,  Jclus  Anathema,  jcfus 
Anathema;  that  is,  let  Jcfus  be  Anathema,  accurfed,  dc- 
tc(}cd,  and  deftroycd,  as  the  common  odium  of  their  gods. 
Now,  when  the  apo.'He  fays,  fi.ch  fpeak  not  by  the  Spirit 
ct.God,  his  mcanin<4  is,  that  iliry  did  it  by  the  impulfe 
and  infiina  of  the  devil,  by  the  adings  and  inrtigation  of 
the  evil  ("pirit,  which  ruled  inthofe  children  of  liilobedicnce 
en  the  other  fide,  every  one  that  bt-licveth,  calleih  Jcfus 
Lord,  and  profcHcth  faiih  in  him.  Now,  none,  favs  ihe 
aponie,  can  do  this  but  by  the  Holy  Ghoft,  that  is,  by  his 
help  and  sflirtancc.  J]ut  ir  may  faid,  we  read  in  fcripture 
ot  many  who  were  sRualtd  by  the  imclean  fpirit,  that  yet 
c.dlcd  Jtfiis  Lord,  Mark  i.  23.  Afls  xvi.  17.  Jnf.  (i.) 
'1  h(Te  iK-knovvledgments  of  Chrift  \n  be  Lord,  were  eiiher 
wrclled  from  the  devil,  and  were  a  conliderable  piirt  of  his 
toroKui  or  were  over-ruled  by  God  to  advance  the  plory 
ot  Ch.I.l.     But,    (i.)  The  .ipr.PJe  here  fpeaks  cf  fach  a 


Chap.  xir. 


cal  ing  Jefus  Lord,  as  is  accompanied  with  fahh  in  him, 
and  lubjcaion  to  him.  There  is  a  double  faying  that  jefus 
IS  Lord  ;  the  one  verbal,  ere  tenus,  with  hp  and  tongue 
only,  without  the  confent  of  the  heart,  or  obedience  of  the 
lite;  the  other  adu-l,  v  hen  wedowith  ourwhole  fouls 
own  and  acknowledge  him,  love  and  embrace  him,  obey 
and  ferve  him  as  L'.rd,  and  vote  for  his  government  and 
domiuion  ovr-r  u«.  No  man  thus  called  Jcfus  Lord,  but 
by  the  Holy  Ghoft  renewing  and  fanftifying  him,  affiftiiig 
andcnaolinghim  foto  do.  ^ 

4  Now  there-are  divcrfitics  of  gifts,  butthefame 
Spirit.  5  And  there  arc  differences  of  adminiflra- 
tions,  but  the  fame  Lord.  6  And  there  are  diver- 
iuies  of  operations,  but  it  is  th-;  fame  God  which 
worketh  all  in  all. 

1  hat  is  there  is  a  great  variety  and  diverfity  of  fpiritual 
git's,  but  II  IS  the  fume  Spirit  trom  whence  ihey  all  proceed 
and  flow  ;  and  there  are  different  od.r.inilfratii'-ns  and  of- 
hces  in  the  church,  but  it  is  the  fame  Lord  who  hath  ap- 
pomtcd  allihdeoHices;  And  there  arc  cJivcrdties  of  op.>- 
rations  performed  by  'hcfe  n(Iiceis  in  the  church,  but  it  is 
the  lame  God  who  wr.rkcih  them  in  .di.  Here  .ifts  are 
a(cribed  to  the  Holy  Gholl,  adminillraiions  toiheL.rd 
l^hrilt,  and  operations  to  God  the  Father  ;  but  in  all  ihcic 
there  are  great  divciflties  both  of  kinds  and  degrees  .  ihev 
ditfcr  in  the  nature,  extent  and  ufc  Thus  it^s  with  re- 
tcrencc  to  fpiritual  gifts;  in  the  cafe  of  fanditving 
graces,  it  is  far  otherwife  ;  thcfe  are  rll  bdtrucd  jointly 
or  not  at  all :  God  cannot  give  humility  to  one,  ptirity 
toariother,  charily  alone  to  a  third,  becaufe  there  is  fuch 
sn  infeparable  union  and  alliance  amouij  the  graces  of  the 
i>pirit,  (a  concatenation  of  graces,  as  Time  call  it)  -hat 
where  one  really  is,  there  all  tile  rtll  mu.tbe.  Hence  pro- 
bably It  IS,  why  the  whole  of  rcligi.)n  is  Comet ime.-expreiiwJ 
by  one  panicular  duty  of  it,  fome.iines  by  faith,  fomeiimes 
by  hope,  fomciiiucs  by  repeniance,  fomeiimes  by  charitv  •" 
bccaule  the  combination  of  thefe  faving  graces  is  fuch,  (hat 
the  mentioning  of  one  implies  and  includes  all  the  rclt. 

7  But  the  manifeflation  of  the  Spirit  i%  ^iven  to 
every  man  to  profit  withal.  8  For  to  one  isjiven  by 
the  Spirit  the  word  of  wifdom;  to  another  the  word 
of  knowlcd^^c  by  the  fame  Spirit ;  g  To  another 
laith  by  the  lame  Spirit;  to  another  the  gifts  of  heal- 
ing by  the  fame  Spirit;  lo  To  another  the  work- 
ins,' of  miracles  ;  to  another  prophecy  ;  to  another 
dilcenungoffpirits  ;  to  another  divers  kinds  of 
tongues  ;  to  another  the  interpretation  of  tongues 
1 1  But  all  thefe  worketh  that  one  and  the  lelf-(aine 
Spirit,  dividing  to  every  man  feveraliy  as  he  will. 
h^te  here.  How  the  .-polite  enumera'es  and  reckons  up 
the  fevcral  foris  and  kinds  of  fpirinial  eifts,  which  were  at 
that  time  phniifuily  p  ured  forh  up\.  ihc  minillers  and 
members  of  the  church  ofChiiil,  uhich  begat  ..(lonifh- 
menl  and  adiuira.inn  ;  audof  ihtf.-  cxiraordi-iaVy  .ifts,  our 
apofile  reckons  up  ninefcrtsor  kind;.,  which  were  found 
in  the  priiiiiiivc    chuich  in  ];is  dins,  us   thcv  here  fc  II  w  : 

(i.)  0.^c 


Chap.  xii. 


I    CORINTHIANS. 


67 


75 


(l.)  One  had /J}f -word  o/ivijJcm;  that  is,  ilie   revelation 
of  the  gofpd  which  is  here  called   the  manifold   wifdom 
©f  God;    This  \v;is  the  jiift  of  the  apofllcs  ;    to  whom  the 
extraordinary   meafiires  of  divine  wifdom  were    firft  given 
to  reveal  the  mydcries  of  the  pufpel   to  the  Piij^an  world. 
(2.)  Another  had //y  W9r(/  sf  kmwkflgf  •■,  that  is,  a  fpccial 
ability  to  interpret  the  rnydical  fenies  and  veiled  tiieanin;;s 
(if  the  fciipuire,  and  alfo  to  forctel  future  things.  Thus  St. 
Paul  told  the  centurion  before  the  fliipwrcek,  thatnota  man 
in  the  fhip  fltould  be  loft,   Afls  xxvii.  and  Agabus  foretold 
the  famine,  and  St.  Paul's  Iminiionment,  AiSs  xi.  (3.)  To 
another//?///',  by  this  fonie  undcrlbnd  fupcrnatural  courage 
dnd  confidence,  with  which  God  did  endow  them,  when  he 
called  to  extraordinary  fulFerincs   or  fcrvices  \  accordingly 
we  read  in  the  Adls  of  the   apoftlcs,  with  what  invincible 
courase  and  rcfolution  poor  men  appeared  before  the  Jewirti 
and  Heathen  tribunals,  and  with  what  allcnilhing  prefence 
both  of  body  and  mind,  they  bore  the  name  of  Jcfns  before 
the  kings  and  people  of  the  earth.     Others  by  faith  here, 
underfland  a  miraculous  faith,  that  is,    a  fupernatur.il  con- 
fidence and  firm  alTurance,  wrought  by  the  Holy  Spirit  in 
the  n/inds  of  foine,  in  the  apoftle's  time,  by  which  they 
were  certain  that  they  ccild  do  fuch  and  fuch  ajuiracle, 
b.'fore  tiuy  undertook  to  do  it  ;    and  the  grcateft   apoltie 
durft   never  undertake  to  do   a  miracle,  but  when  he  was 
alTured  by  the  Spirit   that  he  could  do  it  ;  and  indeed  it  was 
requiine  for  Alniiglity  God,  by  fomc  fecret  preceeding  im- 
preflion  of  mind,  to  let  the  teachers  of  the  gofpel   know 
when   he  would  adift  them  in  working  miracles,   left  they 
lliould  attempt  to  work  when  they  could  not,  and  fo  dif- 
credit  Chrift'sdoclrine,  their  own  authorithy,  and  difhonour 
the  name  of  God  ;  and  therefore,   it  is  ohfa-vuUe,  Tliat  tl^e 
i'fl  offoilh  here,  is  fet  immediately  before  the  gift  of  heal- 
ing, and  working  miracles,  becaufe  it  confilkd  in  an  ante- 
cedent impidfeto  both.     (4.)    The  next  miraculcus  gift,  is 
the  gift  ol  healing,   that  is,    a  power  of  curing  all  difeafcs, 
both  of  body  and  inind,  withoutthe  helpof  phyfic,  through 
the  alone  name  of  Jefns  Chrift.  (5.)  The  gift  of  miracles 
under  which  is  comprehended  the    power  of  fdencing  and 
calling  out  devils,  infiifting  difeafes  and  death  oh  the  bodies 
of   incorrigible  Turners,  as  on  Elymus  and  Annanias  ;  alfo 
the  more  wonderful  power  in  raifmg  the  dc-.d.     (6.j  The 
gift  of  prophefy,  that  is,    I.  The  prediction  or  foreknow- 
ledge  of  things  to  come.     Thus  Agabus  foretold  by  the 
Spirit,  a  famine,  A6fs  xii.  and   this   gift  was  fomeiiincs 
exercifed  by  foretelling  who  would  be  fit  perfons  todo  God 
fervice  in  the  churck  ;  thus,   i  Tim.  1.  18.  and  ch.  iv.  14. 
Accortiing  to  the  foregoJng  prcpkecies  concerning  thee,  ttegkn 
list  the  gift   that  was  given  thee  by  prophefy.     2.  Others,  by 
prophecy,  nndeiftand  pre.icliing  and    expounding  fcriptures 
bv  divine  infpiralirn,    praifing  God  by  infpired  hymns   and 
pHdms,  and  alfo  playing  unto  him  in  public  aliemblies  by 
infpired  prayers  ;   for  in  the  apolUes'  time,  there  was  a  rni- 
raculons  gilt  of  preaching,  pr;iying,  and  fm.ging,  in  which 
the    Spiii;  did  in  an   extr.!ordifiary   inanner,    affill   fomc 
perfons,  which,  with  other  extraordinary  gifts,  is  long  lince 
ceidcd.  (7.)  Th^  gift  of  difcerning  of  fpiriis,  '.hat  is,  either 
firft,  a  power  of  quick    and  fuie  difcerning,  whether  inen, 
pretending   to   the    Spirit,  fpake   from  God,  or   not ;  or 
fiipernatural  fagacity  to  difcern  between  the  impulfcs  ol  fa- 


tanical  Ipirits,  and  divinely  infpired  pe rf.-ns.  Or,  feconJly, 
A  fpirit  of  difcerninK,  whether  fuch  and  fuch  perfons  be  bell 
qualihcd  for  fuch  an  ofi-ce  in  ikc  church,  -^vA  accordingly 
chufing  them  out  for  that  woik.  Thus,  Afls  xiii.  2,  3. 
the  holy  Spirit  in  the  prophet  faid,  .Separate  nif  Barnabas 
and  Satd,  for  the  work  to  which  1  have  called  then.  Or, 
laflly.  By  this  power  of  difcerning  fpirits,  the  apojlkscoidd 
tell  very  much  of  the  inward  purpofes  of  men's  hearts  and 
thoughts;  fo  Peter  difcerncd  the  heart  of  Annanias,  and  the 
thoughts  of  Sitnon  Magus.  (8.)  The  gitt  of  tongues,  that 
is  an  ability  to  fpeak  divers  languages,  unlearned  and  un- 
taught. To  which  was  adiled,  (9.)  The  gift  of  mterprct- 
ing'^thofe  lanpuages  ;  Forthefe  two  gifts  did  not  ahvaj.?  o„ 
together  ;  Some  coidd  f.,cak  divers  languages,  that  could 
no°t  interpret  them  ;  others  coijld  interpret  them,  that  could 
not  fpeak  them  :  For  fay  fome,  the  gitt  of  (Irr.nge  tcngiics 
was  iifually  accompanied  with  fuch  ftrange  raptures,  that 
the  perfon  affefted,  could  not  ufe  his  uiiderfU.ndinginan 
ordinary  way,  fo  as  to  interpret  and  explain  his  own  mlpi- 
rations  in  the  audience  to  which  he  fpoke  ;  wliieh  was  the 
reafon  why  the  Spirit  did  ufiiallv  reveal  to  others,  who  ftoc J 
by  and  undcrftood  not  the  infpired  languages,  the  iraitcr 
which  was  fpoken.  Thus  are  the  extraordinary  and  mira- 
ctdous  gifts  of  the  holy  Spirit,  enumerated  by  the  spoftlc, 
which  were  bcflowed  upon  the  primitive  chur..h,  whole 
infant  (late  required  all  this  cxtraoidinary  alliftanee  ;  but  as 
the  church  grew  up,  Almighty  God,  like  a  wife  nuric, 
weaned  her  by  degrees  from  thefe  miraculous  gifts,  till  at 
laftatriviiigat  her  full  ftature,  he  left  her,  as  parents  lea\e 
their  children  when  grown  to  be  men,  to  fubhil  v.iihout 
thefe  extraordinary  helps  and  fupplies. 

1 2  f  For  as  the  body  is  one,  and  hath  iriany 
members,  asd  all  the  members  of  that  one  body, 
beini;  many,  are  one  body  :  fo  alio  is  Chrift.-  13 
For  by  one  Spirit  are  we  all  baptized  into  one  body, 
whether  we  be  Jews  or  Gentiles,  whether  xue  be  bond 
or  free  ;  and  have  been  all  made  to  drink  into  one 
Spirit. 

Here  our  apcfile  acquaints  us,  that  the  intent  and  defigii 
of  God,  in  giving  thefe  various  gifts,  was  the  profit  and 
edification  of  his  church,  wiiicli  he  compares  to  a  bcdy  tlut 
has  many  members  i  for  though  that  one  Spirit  which  dif- 
tributes  the  gifts,  could  have  given  them  all  to  the  fame 
perfon,  yet  to  maintain  a  immral  dcinndance  and  a  chnri- 
table  ferviceablenefs  of  the  members,  cue  among  anoi her, 
he  gave  to  one,  one  gift  ;  to.  another,  anbthcr  ;_  by  whitii 
means  one  memberofthc  church  would  be  obliged  to  t-.'ke 
care  of  the  rcfl.  Behold  here,  how  the  wifdom -c)  God 
has  ordered  the  ftate  of  the  church,  like  that  cf  the  natural 
body,  to  which  the  apoRIc  elegantly  compares  the  body  of 
Chrifl,  which  is  his  church  :  As  the  hcly  hath  menders,  fo 
(ilfo  hns  Chriji  ,  that  is,  the  clmrch  cf  Chi  lit.  Now,  hav- 
ing alfured  thein,  that  they  were  if.decd  members  of  one 
bodv,  he  tells  them  what  it  was  that  ra.idc  them  fo, 
v:r.'  13.  Fjr  ly  one  Spirit,  hy%\\Q,  u-e  ere  Ir.ftizid  into  cne 
bcdy,  whether  ue  he  Jews  or  Ccnfi.'es,  and  hr.ie  hen  made  to 
drink  into  one  Spirit :  ihat  i?,  by  being  baptized,  wt  are  all 
made  members  of  the  body   of  CluiH,  and  united  rni    10 

anotherj 


67G 


I.    CORINTHIANS. 


Chap.  xii. 


another,  umtcr  hlin  the  Head  ;  and  tl)if,  wbilker  tee  le 
JiTiusor  CcntlUs,  bond  or  free,  we  arc  all  one  in  Chriff, 
v*ho  by  baptifiii  were  admitted  into  his  church  :  And  tliis 
union  of  ours  one  ivitli  another,  istcftifiod  and  declared  by 
our  comnu:nion  at  the  Lord's  tabic,  which  is  here  called, 
.fl  .Innking  hU}  ore  Spirit.  And  whereas  by  baplifm  we  arc 
fa'd  by  one  Spirit  to  be  baptized  into  one  body,  and  at  tht 
lord's  fupper,  are  faid  to  drink  into  one  Spirit  ;  v-e  Jeuni, 
That  the  grace  of  the  holy  Spirit  was  given  in  baptilm  and 
in  ti'c  Lord's  fuppcr,  to  all  the  faithfid  who  do  not  rcciive 
^jnprofilabie  figns,  but  the  quickening  pr.icc  and  Spirit  ot 
God,  to  make  them  living  members  of  that  one  body. 

1 4  For  the  body  is  not  one  member,  but  many. 
15  U"  the  foot  {hall  fay,  Bccaufc  I  am  not  the  hand, 
I  am  not  of  the  body  ;  is  is  therefore  not  of  the  bo- 
dy ?  16  And  if  theearfhall  fay,  Becaufe  I  am 
not  the  eye,  I  am  not  of  the  body  :  it  is  therefore 
Jiot  of  the  body  ?  17  If  the  whole  body  rvere  an 
c)-e,  where  were  the  hearing  ?  if  tlie  whole  zccre 
licaring,  where  were  the  finelling  ? 

Our  apoftle  here  elegantly  compares  the  (laleof  themyf- 
tical  body,  the  cliurch,  with  that  of  the  natural  body  :  As 
the  natural  body  is  one,  fo  is  the  myftical  body;  as  the 
natural  body  is  informed  and  animated  with  one  fpirit 
or  fold,  fo  the  mvflical  body,  the  church,  is  animated  by 
one  and  the  fame  Spirit,  received  fro<n  our  fpiritual  Head, 
Chrift  Jefus,  and  communicated  to  all  the  meitibers  of  his 
body,  to  give  them  life  and  motion  :  As  the  members  of 
the  natural  bo<ly  are  not  alike,  but  fomc  fuperior,  and 
others  inferior,  in  excellency,  yet  all  of  indifpendble  ufe  ; 
'for  the  wife  God  liath  created  no  member  of  man's  body 
in  lain,  but  dcfitrned  all  for  the  mutual  help  and  benefit  of 
one  another)  in  like  manner  is  it  in  the  church,  the  myfKcal 
body  ;  there  are  different  gifts,  different  cfTices  ;  fome  are 
liiperior,  and  more  excelling  in  gifts,  othersareof  meaner 
abilities,  vet  ail  conduce  to  the  good  of  the  wiiole  :  One  of 
inferior  gilts  niuft  not  account  himfelf  ufelefs  ;  (for  every 
one  that  cannot  be  ejccellent,  may  yet  be  ufefid)  for  if  fo, 
»hat  woidd  becoine  of  the  church  ?  Therefore,  there  miifl: 
be  different  gifts  and  ofFces,  for  different  ufes  :  But  every 
one  muft  employ  his  gift,  and  perform  his  ofiice  according 
To  the  nature  of  it,  for  the  ftrvice  of  the  whole.  Learn 
hence,  i.  That  fevcral  men  have  their  fc\eral  gifts,  as  it 
pleafeth  the  gift-givint;  Spirit  to  give  unto  them.  2.  That 
fuch  as  have  tlie  mesneft  talent,  eitlicr  of  gifts  or  graces, 
ought  not  to  elteem  themft-lvcs,  or  be  cilcemed  bv  others, 
as  ufelefs  or  unrer\  iceablc  ;  but  to  employ  their  talent, 
though  cA'er  (o  fmall,  for  the  fervice  and  benefit  of  the 
wliolc  church. 

18  But  i;ov,' hath  God  fi't  the  members  everyone 
of  them  in  the  bodv,  as  it  hath  plcafcd  him.  ig 
And  if  thev  were  all  one  member,  where  zvcre  the 
body  ^  20  But  now  r7r<;  they  inany  members,  yet 
but  one  body.  2  1  And  theeyccaimot  fay  unto  the 
Jiand,  I  hevc  no  need  of  thee:  nor  again,  thehead 
•to  the  foot,  I  have  no  need  of  you,   22  Naj,  mucij 


iporc,  thofc  members  of  the  body  which  fccm  to  be 
more  feeble  arc  necelFary. 

As  if  theapoftle  had  faid,  "  Wiiereas  our  wife  Creator* 
who  made  the  body  of  man,  has  appointed  all  the  members 
of  tliat  body  for  divers  iifes  and  officer,  and  alfo  appointed 
the  order  in  which  every  member  fliallftand;  that  the  head 
Hull  be  uppcrmofl,  to  guide  th.c  body,  the  foot  lowcrmofl, 
to  bear  the  body  :  In  Jlkc  manner  our  gracious  Redeemer 
has  appointed  to  the  fevcral  members  of  Iiiscliurch,  dillinft 
offices  in  his  church.  And  as  the  principal  members  of 
the  body,  the  eye  and  hand,  do  need  the  lefs  principal;  fo 
the  riders,  paflors,  and  wifefl  members  of  the  church,  do 
need  even  thofe  weak  an  I  inferior  Chriilians,  whom  the 
■world  makes  finall  account  of.  The  eye,  the  man  of  great 
underflanding  cannot  fay  to  the  hand,  the  perfon  employed 
in  lefTcr  fcrvices,  I  have  no  need  of  you  ;  nor  agam  the 
head,  that  is, the  perfon  placed  in  the  highefl  dignity  in  the 
church,  cannot  fay  to  the  feet,  the  perfon  employed  in  the 
lowefl  ofKces  of  thechurch,  I  have  no  need  of  you.  There- 
fore the  fuperior  members  of  the  chun  h  muff  not  pride  it 
over  the  inferior,  nor  the  mnff  knowing  Chrlllians  defpife 
tie  lefs  knowing,  as  imufefiil  and  unprofitable,  but,  as  fel- 
low-members, joiiiily  endeavour  the  mutual  benefit  and  ad- 
vantage of  one  another. 

23  And  thofe  wifwz^fn  of  the  body  which  we  think 
to  be  lefs  honourable,  upon  thcfe  we  beflow  more 
abundant  honour;  and  our  uncomely /'(7?/i  have 
more  abundant  comclincfs.  25  For  our  coinely 
farts  have  no  need  :  but  God  hath  tempered  the 
bod)'  together.having  given  more  abundant  honour 
to  thAtpart  which  lacked  :  24  That  there  fhould 
be  no  fchifm  in  the  body ;  but  that  the  members 
fliould  have  the  fame  care  one  for  another.  26 
whether  one  member  lufFer,  all  the  members  fulFer 
with  it :  or  one  member  be  honoured,  all  the  mem- 
bers rejoice  with  it. 

Siill  our  apofflc  proceeds  in  that  elegant  comparifon  be- 
twixt the  members  of  the  body  natural  and  the  body  myf- 
lical  ;  fliewing,  that  as  there  are  fome  members  in  tJic 
natural  body  that  are  lefs  honourable,  and  feme  that  are 
more  honourable  ;  and  whereas  we  put  more  abundant 
honour  upon  the  lefs  honourable  rrembers  by  a  decent 
covering,  and  modeft  adorning  them  ;  but  upon  our  come- 
ly parts,  fiich  as  the  face,  weput  no  covering,  being  conieljr 
enough  of  itfelf,  and  lacking  no  artificial  beauty;  in  like 
manner  all  the  members  of  the  inyllical  body  ought  to  be 
inflriicled,  that  the  meaneft  offices  in  the  church,  and  the 
meaneft  members  of  the  church,  who  have  le."fl  gifts,  are 
as  well  of  that  fpiriturd  body,  the  church,  as  thofe  that 
have  more  excellent  offices  and  gifts  ;  and  as  the  meaner 
mult  not  envy  the  more  excellent,  fo  neither  niuft  the  more 
excellent  defpife  the  tncaner,  !>ut  put  a  due  value  and  relped 
upon  one  another.  Forpracfifing  of  which  duty,  a  double 
reafon  is  Ticre  afHgned  ;  ( i  .j  That  there  may  be  ijo  fcliifm 
in  the  body,  but  the  rnembers  have  tl  e  fame  care  for,  and 
regard  to  one  another;  if  the  members  of  the  natural  body 
liiouIJilrivt  an.ong  thcmfclacs,  the  v.hoh.-  body  would  ccnx 

t* 


Chap.  xir. 


I.    CORINTHIANS. 


677 


to  ruin  by  fchifm,  fo  great  mifchicf  would  arife  to  the  cluircli, 
thcmyilical  boHy,  by  divifions  and  diflcntions  atnongd  the 
particular  members  of  it.  (2.)  Bccaufc  there  ouglit  to  be 
a  fympatliy  between  the  members  of  thu  myftical  body,  as 
there  is  betwi>;t  the  members  of  the  natural  body.  There 
is  a  ftllow-fceliiig  with  each  otlier,  both  of  joy  and  grief, 
in  and  among  the  natural  members;  they  all  rejoice  and 
mourn  wit!\  one  another  ;  if  one  member  be  pinched,  the 
whole  body  is  pained.  Thus  all  the  myftical  members  of 
Chrill's  body,  the  church,  ought  to  have  the  fame  common 
intereft,  the  fainc  common  concern,  the  fame  common  care, 
and  the  fame  mutual  fympathy  with  eacli  other,  both 
in  weal  and  wo. 

=7  Xow  yc  are  the  body  of  Chrift,  and  members 
in  particular. 

Our  .Tpoflle  having  tluis  finiflicd  his  elegant  and  excellent 
compa:ifon  between  the  members  of  the  natural,  and  thofc 
of  the  myftical  body  ;  he  cotnes  now  to  make  a  p^nticular 
and  clofe  application  of  it  to  the  believing  Corinthians, 
•wlioiii  he  acknowledges  to  be  a  part  of  the  myflical  body 
of  Chrift ;  and  tjiat  it  is  their  duty  to  carry  themfclves  to- 
wards their  fellow-memberp,  as  the  members  of  the  body 
natural  do  towards  each  other,  who  are  evermore  folicitoiis 
for  the  good  of  another.  Now,  fays  he,  I'e  nre  the  mem- 
icn  of  Chrijl-,  as  if  he  had  faid.  Thus  muft  it  be  with  you 
who  are  the  fcveral  inembers  of  Chrift's  church,  which  is 
his  body.  From  the  whole  of  this  coinparifon,  with  the 
apoftli's  application  of  it,  we  A-nr;;,  i.  That  as  there  can 
be  no  natural  body  without  divers  inemhers,  fo  no  myftical 
body  without  diverfity  of  gifts  and  offices.  1.  That  as 
the  mnfl  inferior  members  of  the  natural  bodv  are  as  truly 
membi-rs  as  the  moft  noble,  and  as  necellary  at'id  fc-rviceable 
to  the  body  as  the  other,  fo  are  inferior  ChriiHans  as  much 
the  members  of  Chrift's  body,  and  in  their  place  as  ufefid 
and  nccelFary  as  other  intmbers  of  the  church,  which  arc 
more  excelling  in  fpiritiial  gifts.  3.  That  all  the  members 
of  the  natural  body  are  placed  and  difpofed  according  to  the 
wiAJom  of  Ahnighty  God  ;  in  like  manner,  the  members 
pf  ChrilVs  myOical  body,  are,  by  the  unerring  wifdom  of 
God,  placed  in  that  /lation  and  condition  in  the  church, 
in  which  he  has  fet  them,  and  accordingly,  they  ought  to 
be  fatisfied  with  it,  and  endeavour  to  be  ufcfuf  in  it.  4. 
That  as  there  is  nodivifionin  the  members  of  the  natural 
body,  but  all  the  members  take  care  of,  and  are  einploycd 
for  the  good  of  the  whole  ;  fo  ought  matters  to  be  managed 
in  the  b«ly  inyflical,  that  there  be'r^o  dividons,  nor  fcparate 
interests  in  it,  but  they  Ihould  mutually  regard  the  common 
intereft  of  one  another,  fympathizing,  forrowing,  and  re- 
joicing together.  O  happy  !  when  the  intcreft  of  idl  parties, 
and  private  concernments,  fhall  give  place  to  public  interefts. 

28  And  God  hath  fet  forne  in  the  church,  firll 
apoflJes,  fecondarijy  propliets.  tiiirdly  teachers, 
after  that  miracles,  then  gifts  of  healing,  helps,  go- 
verninents,  diverfities  of  tongues. 

Our  apoftle  having,  in  the  be!,'inning  of  the  chapter, 
reckoned  \.\^  the  divers  gifts,  which  God  had  variouHy 
bertowrd  upon  the  church,  here  in  the  clofe  of  the  chaptei', 
he  reckons  up  the  particular  officers  that  he  thought  tit  to 


place  in  his  church,  {i.)  Ap'-ftks;  pcrfcns  fcnt  forth  im- 
mediately by  Chrid  to  lay  the  foundation  of  Chriflian 
churches,  and  upon  whom  the  care  of  all  the  churLlics  lay. 
(2.)  Prophets ;  or  pcrfons  iminediattly  iiifpircd  with  the 
knowledge  of  future  things.  (3.)  Teachers  ;  fuch  as  la- 
bour in  the  word  and  dodlrine,  cither  as  itinerary  preachers, 
goingfrom  place  to  place,  or  as  fettled  fixed  minillers  in 
the  church,  expounding  the  fcrlpturcs  to  the  people.  (4.) 
Miracles;  that  is,  foine  perfons  endued  with  an  extraor- 
dinary power  to  work  miracles  for  convincing  infidels,  and 
confirming  believers.  (5.)  Ci//s  of  healing;  fuch  perfons 
as  had  a  power  conferred  upon  thein  to  heal  difcafes,  with- 
out the  help  of  phxfic,  in  an  extraordinary  way.  (6.) 
Helps  ;  deacons,  which  took  care  of  the  poor,  and  affifted 
the  chinch  in  the  diflribution  of  her  charity  :  and  alfo 
aflided  in  holy  things,  particularly,  in  baptizing  and  admi- 
niftering  the  Lord's  fupper.  [-j.)  Governments  ;  the  ndcrs 
of  the  clrirch  and  fpiritiial  guides.  (8.)  Divcrfilies  of 
tivgues  ;  that  is  pcrfons  enabled  to  fpcak  divers  hnguages, 
in  order  to  the  farther  fpreading  of  the  gofpcl,  without  the 
help  of  fludy.  Behold  here  the  wifdoin  of  God  in  this 
various  diflribution  of  gifts  and  offices  in  his  church  ;  all 
which,  as  they  are  dtiigncd  by  him,  fo  they  ought  to  ba 
managed  by  her,  for  the  general  good  of  the  whole,  with- 
out either  pride  or  haughiincfs  on  the  oi:e  hand,  or  envy 
and  emulation  on  t!ie  other. 

29  Are  all  apoRles  ?  are  all  prophets  ?  are  all 
teachers  ?  are  all  workers  of  miracles  ?  30  Have 
all  the  gifts  of  healings?  do  all  fpeakwith  tongues  ? 
do  all  interpret  ? 

The  force  of  the  apoflle's  argument  lies  thus:  As  the 
natural  body,  to  which  he  had  before  alluded,  cannot  be 
all  eye,  nor  all  ear,  nor  all  hand,  nor  foot  ;  in-  the  like 
manner,  in  the  myftical  body,  the  church,  all  cannot  go- 
vern, prophcfy,  teach,  work  miracles,  heal  difcafes  ;  but  one 
has  this  gift,  and  another  that  ;  one  has  this  office  in  the 
church,  and  another  that  ;  all  which  are  to  be  cm;Moy£d 
and  improved  for  the  coi-moii  good  of  the  church,  and 
mutual  benefit  of  each  other. 

31  Cat  covet  earnellly  the  bcfl  gifts.  And  yet 
fliew  I  unto  you  a  more  excellent  waj'. 

He  concludes  the  chapter  with  this  advice,  that  they 
covet  and  defire  the  hcjl :  that  is,  the  moft  ufcfiil  and  ex- 
ctllent  gifts,  the  moft  beneficial  and  edifying  gifts,  fixh  as 
are  molt  advantageous  to  the  church  ;  yet  wl;hal  intimat- 
ing to  tiiem,  that  though  there  be  an  excellency  in  gifts, 
yet  there  is  a  greater  excellency  in  gr.acc,  particularly  in  the 
grace  of  love.  Charily  or  love  to  God  and  otsr  neighbour, 
is  more  excelling  than  a  load  of  gifts,  though  very  extra- 
ordinary, though  fiiperuatiMal  and  miraculous,  let  ftcio 
I  unto  you  a  nure  excellent  ivay :  that  is  a  more  excellent 
Avay  of  miniilf ring  to  the  welfare  of  tkc  church,  and  cf 
edifying  your  own  fouls,  even  by  true  Chrillian  lo»e  one 
towards  another.  Le/irn  hence.  That  as  the  fantlifyiiig 
graces  of  the  holy  Spirit  are  more  eNxelling  than  the  mira- 
culous and  extraordinary  gifts  of  the  Spirit,  fo*  it  is  the 
Clirillian's  duty  to  be  much  more  co\etous  and  defiroiis  of 
them  ;  for  when  gifts  vaniili  away,  the  habits  yf  grace  tlir.II 

nc\cr 


CyS 


I.    CORINTHIANS. 


Chap.  xm. 


npvcr  fail,  but  abiJcfor  ever,  pariiciibily  the  grace  of  love, 
which  fliall  not  only  accompany  ns  to  hcavrn,  but  in 
}icaven  ;  where,  from  a  fmall  and  little  fpark,  it  fliall  be 
improved  to  a  fcraphic  and  never-failing  flame. 

C  H  A  P.     XIII. 

Our  (ip^fl'.t  prccteih  in  this  chapter  tn  fet  forth  the 
tranjcaident  excellency  of  the  graces  of  the  holy  Spirit, 
above  the  vwfi  exalted  and  admired  gifts ;  and  in 
particular,  the  excellency  of  the  grace  of  charity,  thai 
15,  the  vjftigrwd  Lie  of  Gcd  and  cur  iieiglJjour  ; 
which  virtue  he  likewfe  perfuafivcly  enforces  in  the  fol- 
lowing chapter. 

HOUGH  I  fpeak  with  the  tongues  of  men  and 


T 


wcr  that  grace  is  fotmd,  it  gives  value  and  acceptance  to 
all  other  graces.  Faiih  without  charity,  isbtit  a  dead  alTcnt ; 
hope  witiiout  charity,  is  but  like  a  tympany,  the  bigger  it 
grows,  the  more  dangcn.'iis  it  proves  ;  and  the  moll  liifFii- 
five  alms- giving,  without  love,  is  but  a  facrifice  to  vanity. 

3  And  though  I  bcflow  all  my  good.s  to  feed  the 
poor,  and  though  I  give  rry  body  to  be  burned, 
and  have  not  chaiity.  it  profiteth  nie  nothing. 

Note  here,  i.  That  alms  inay  be  given  without  true  love 
to  Cjod,  or  our  neighbour,  for  God's  fake  i  they  may  be 
given  out  of  tnere  natnral  pity  to  the  poor,  out  of  a  dcfirc 
to  be  well  thought  of,  end  well  fpoktn  of  by  men,  out  of 
an  opinion  of  merit,  and  obliging  God,  or  from  fome  other 
caufe,  which  includes  not  love  cither  to  God  or  m^n  :  ami 
wherever  they  aie  thus  given,  they  profit  nothing  to  fahn- 
tion.     The  Greek  word  for  feeding  the  poor  here,  fi 


of  an,gels,  and  have  not  charity,  I  am  become     to  divide  vi<Sluals  in  feveral  pieces,  and  fo  diltribute  it  a;  ._;.,, 


as  founding  brafs,  or  a  tinkling  cymbal. 

ITerc  our  apollle  begins  a  comparifon  between  gifts  and 
graces,  and  fliews  how  much  more  excelling  and  deiirable 
the  faving  graces  of  the  fpirit  are,  than  all  thofe  pompous 
and  miraculous  gifts,  in  which  there  is  no  real  excellency, 
and  nothing  for  which  we  fliould  defire  them,  but  only 
ispon  the  fcore  of  tifefulr.efs  and  ferviceablcncfs  to  the 
church  :  And  this  he  inftanccs  firft  in  the  gifts  of  tongues, 
Though  I  Jpeak  luith  the  tongues  of  mot  and  angels,  &c. 
that  is,  though  I  had  the  gift  of  lon^'iies,  or  fpcsking  divers 
!ar!gii3;;cs  in  the  highcft  mcafure,  and  moil  cxalied  degree  ; 
could  I  preach  antl  pray  like  an  aagel,  difccurfe  and  talk 
beyond  the  rate  of  any  mortal  man,  and  have  not  the  grace 
of  love  and  charity,  alas  I  what  is  all  this  to  Go<l,  who  is 
!iot  taken  with  a  noifv  foimd,  as  the  children  are  with  a  mufi- 
cal  inflriimcnt  .■'  Behold  here,  that  the  tongues  of  rtitn  or 
angds  could  have  faid  nothing  more  plain  or  emphatical, 
to  iTiew  how  much  more  excellent  the  faving  giaces 
of  the  fpirit  are  then  miraculous  gilts,  which  commend  us 
not  to  God,  render  us  I'.ot  like  God,  nor  anv  ways  quality 
us  for  the  enjoyment  of  him,  gi\ing  us  no  iutriniic  worth, 
or  inherent  excellency.  They  only  proclaim  Cjod's  good- 
nefs  toward:;  its,  but  are  no  ways  evcdentird  of  any  goodnefs 
in  us  towards  him.  Gifts  are  like  the  goKi  which  adorns  the 
temple,  but  grace  is  like  the  altar  which  fanflifies  the  gold. 


the  poor.  Lord  !  what  a  confideraticn  is  this,  that  a  man 
may  do  all  the  external  works  of  mercy,  even  the  highcft 
and  moft  tranfcendent  works,  and  yet  >vant  true  love  to 
Go'J  and  his  neighbour.  2.  That  as  alirss  may  be  given, 
fo  martyidom  iTiay  be  undergone  without  charity.  If  f 
give  my  hoSy  to  le  burned ;  that  is,  if  I  h.ive  fo  much  forti- 
tude and  courage  as  to  lay  down  my  life  tor  Chrill  and  his 
truth,  which  is  fuch  an  high  cxprtflTon  of  my  obedience  lo" 
hitti,  as  angels  are  not  capable  of  performing,  yet  without 
charity,  burning  is  but  a  vain-gloritjus  bljze  ;  and  inflead 
of  fcaling  the  truth  \\iih  our  blo<id,  we  feal  but  our  own 
fliame  and  foliv.  3.  The  apoftle  fays  not.  If  I  be  bt:inr, 
perfecuted,  and  put  to  death  by  others  ;  but,  if  I  give  mv- 
felf  to  be  burned,  if  1  voiimtarily  and  Ireely  offer  up  rr:y- 
felf,  not  to  imprifonment  only,  but  to  death  iifclf,  yea  to 
the  moft  terrible  kind  of  death,  luming  ;  yet  if  all  this  be 
not  from  a  right  principle,  and  (inccre  end,  if  all  this  be 
without  true  love  to  God  and  his  glory,  church,  and  truth, 
it  will  avail  nothing  to  falvation.  Learn  hence.  That  no 
kind  of  external  .'"t:f}erings,  though  ever  fo  gr'evous,  either 
for  the  truth  of  Chirft  indeed,  or  for  ihat  which  a  roan's 
confcicnce  jucK^es  to  be  the  truth  of  Chrift,  is  a  fure  and 
infallible  lign  of  a  gracious- ftate  i  a  man  may  fuller  for 
truth,  but  not  for  truth's  fake,  only  for  intered's  fr.ke  ;  he 
may  fuffer  from  a  natural  ftrength  and  ftoutneff  of  fpirit, 
and  not   from  a  Tpiii'ual   fortitude  wrought  in  him  by  the 


mountain.s,  and  have  not  charity,  I  am  nothing. 

Firthcr,  Snppofe  I  had  the  fpirit  of  prophecy,  and  could 
fpeak,  by  infpiration,  of  things  prcfent,  and  things  to  come, 
and  could  underftand  deep  and  difficult  points  in  God's 
•word  and  works,  what  is  this  inore  than  B.ilaam  had? 
And  fuppofe  I  have  all  taith,  that  is,  the  higheft  (ieqree  of 
miracuhjus  fuiih,  fo  t'lat  I  could  remove  mountains,  vet 
this  fevered  from  charity,  qr  the  predominant  love  of  God 


with  fuch  a  difpolition  of  heart  as  Chrill  requires. 

4  IT  Charity  fufFereth  long,  and  is  kind  ;  charity 
envieth  not ;  chanty  vaunteth  not  itfclf,  is  not  puf- 
fed up. 

Here  the  apoftle  entereth  upon  the  dcfcription  and  com- 
mendation of  the  grare  and  duty  of  charity,  and  decl  :rcs 
feveral  excellent   cfre6ls  and  properties  of  it :   namely,   // 


nnd  our  neighbour,  is  all  nothing.      And //?«  w^z/vn^,  that  fuffcreth   lorg,  arJ  is  kind ;    that  is,   the  charitable  n\ln   is 

is,  nohing  worth  in  the  fight  of  God.     h'otc^  here.  That  kind  to  all,  patient  towards  all  ;  he  cun  bear  injuries  and  re- 

iniraculous  faith  may  be  fevered  from  chari'y,  but  juftifying  proathes  very  long,  without  cither  dcliring  or  cndcavouiing 

faith  cannot,  which  always  woiktih  by  luve  ;  and  where-  to 


Chap.  xin. 


I.    CORINTHIANS. 


^79 


to  revenge  them.  //  envieth  not ;  that  is,  he  cnvieth 
neither  the  power,  nor  profit,  nor  preferment,  nor  applaiifc, 
nor  precrdency  of  any  inan  ;  btir  is  well  pleafed  with  the 
Iiappinefs  of  every  man,  and  laments  their  misfortimes. 
Charily  vnunidh  vet  itf,-lf.  Is  not  puffed  up  ;  that  is,  it  fup- 
preiTes  all  fclf-ppplaiidint;  and  admirint^  thoinrhts,  all  arro- 
gancv  in  allliniing  to  oiirfelves,  and  tindervaluini;  of  others. 

5  Dolh  not  behave  itfelf  unfeenily,  fetketh  not 
her  own,  is  not  cafily  provoked,  thinketh  no  evil ; 

That  is,  charity,  or  true  love  to  '^iir  neighbour,  will  re- 
fir-iin  II?  from  all  uncomely  deportment  towards  him  ;  it 
will  not  fiiffer  us  to  do  an  ill  or  indecent  thing  to  any  one  ; 
it  breaks  not  forth  into  violent  and  ungovernable  paflivins 
upon  any  provocations,  how  jirft  f(<ever,  how  ijreat  I'oever. 
Srekrtb  ml  her  own;  that  is,  her  ov.'n  praifc,  profit,  or 
pleafiirc  ;  it  feekcth  it  not  inordinately,  it  feeketh  it  not  in- 
jwrioiiflv,  either  in  the  nct'le<5l  of  others,  or  to  the  hurt  of 
others.'  Charity  is  not  fclfifli,  but  generous.  //  /V  not 
c i/tly  provoild  \  that  is,  charity  is  not  provoked  readily  to 
think,  fpeak,  or  a£l  unduly,  by  fmal!  injuries  or  occafions, 
but  beareth,  forbeareth,  and  forgiveth.  Tbinkelh  no  evil  \ 
that  is,  of  anv  pcrfon  groimdlcfly,  but  conftrues  and  inter- 
prets cverv  thing  in  the  bsft  fenfc  ;  for  lighily  to  take  up 
an  evil  report  of  our  neighbor,  to  think  or  fuipccl,  much 
more  to  believe  and  report  any  evil  of  him,  without  fuflicient 
evidence  againft  hint,  is  a  violation  of  the  law  of  charity. 

6  Rejoiceth  not  in  iniquity,  but  rejoiceth  in  the 

truth ; 

Charity  rejoices  not  in  any  evil  done,  cither,  (i.)  By 
ourfclvcs  in  the  commiilion,  or  after  contemplaiion  of  it  ; 
or,  (2.)  By  others.  Lord  !  how  fad  is  it  when  it  becomes 
matter  of  mirth  and  fporf,  to  fee  another  flab  at  once  the 
Chridian  name,  and  his  own  foul  !  Or,  (3.}  It  rejoices 
not  in  any  evil  done  to  others  ;  charity  fuffers  no  man  to 
be  pleafed  or  dilighled  with  any  deceit  or  talihood  fpoktn 
of,  or  done  to  others,  or  with  any  ill  (lories,  or  malicious 
infuiuations  concerning  them,  or  in  any  calamity  befalling 
them.  But  rejoiceth  in  the  truth  ;  that  is,  (l.j  Charity  is 
fi  far  from  rejoicing,  either  in  the  falls  or  misfortunes  of 
O'hers,  that  it  rejoices  when  the  truth  and  innocency,  the 
righteoufncfs  and  equity,  of  any  perfon  or  caufe  is  made 
nianifeft  :  A  good  man  rejoices  when  he  fees  any  fufpeiSled 
fo^,  or  chari^cd  with  iniquity,  upon  due  examination,  cleared 
and  acquitted.  Or,  fz.)  Rejiiceth  in  the  truth  :  that  is,  in 
men's  lovirg  trutli,  doing  jullly,  and  living  righteoufly,  ac- 
cording to  the  ride  of  truth,  the  jjofpel.  O  !  v.'hat  a  coin- 
pl.ictncy  and  inward  pltafurc  doih  it  beget  in  a  gooil  man's 
mind,  when  he  helx  Ids  truth  and  righteoufnefs,  piety  and 
go  idnefs,  prevailing  in  the  world  ? 

7  Beareth  all  thinrjs,  believeth  all  things,  hopeth 
all  things,  endureth  oil  things. 

Cliariry  or  love  has  ftrong  flioidders  to  bear  wrongs  stij 
injuries  with  p'aiience,  thoutih  \'ery  hard  and  irrievrus  to  be 
bo-n  ;  without  returning  evil  f  )r  evil,  it  will  enable  us  to 
foib'  .Tr  one  another  in  love,  and  not  ccafe  to  be  kind,  not- 
withfianding  provucations.     Believeth  cU  ihinrs ;    that  ir. 


charity  inclines  a  man  to  believe  the  bcfl  of  his  neif'hboiir, 
till  the  contrary  appears  ;  it  interprets  every  thing  in  the 
beil  fenfc,  and  makes  the  faireft  conllrudlion  of  every  man's 
cafe  and  condition  :  Not  that  a  charitable  man  is  a  credu- 
lous man,  and  can  believe  whatever  he  plcafcs  ;  but  he  be- 
lieveth all  things,  fo  far  as  either  reality  or  prob.)biliiv,  fo 
fjr  as  truth,  or  appearance  of  truth,  will  cncouraiTc  him  to 
do  it.  A  charitable  man  is  very  willing  to  believe  that 
things  are  m«atu  as  they  arc  fpnktn,  and  intended  as  they 
are  done.  i-0.!/.how  uncharitable  then,  and  unjufl  arc  they, 
who  believe  all  is  ill,  when  they  know  nothing  iil  ;  and 
think  and  fpeak  ill  of  them,  in  whom  they  never  faw  any 
thing  h!Jt  what  was  good  ?  It  is  not  fiiiTicient  that  we  do 
not  judee  our  ncichbour  maliJioufly,  but  we  n-.ufl  not 
jiidce  him  ignorantlv  ;  it  is  an  injurious  snd  unworthy 
jealoufy,  when  a  perfon's  aiflions  are  fair,  to  fufpcft  his  in- 
tentions. Hopeth  all  things;  that  is,  it  is  the  genius  of 
charity,  and  the  chara£ler  of  love,  to  hope  the  be.f  of  per- 
fnns  and  things,  fo  far  as  there  is  any  ground  of  iiope  ,  yea, 
though  they  carry  ii  them  fome  caufe  and  colour  of  fvf- 
picion  :  It  inclines  us  ftiU  to  hf)pe  the  beft  concerning  men's 
intentions  and  aflions  :  and  if  our  brother  be  bud  at  prefent, 
not  to  dcfpair  of  his  amendment,  but  endeavour  his  re- 
formation, by  all  proper  means.  End'-.reth  all  things.; 
that  is,  it  purs  up  wrongs  and  injuries,  without  defiring, 
much  lefs  endeavouring  to  revenge  them  ;  it  caufcs  us  to 
endure  provocation  with  much  patience,  and  extinct.iflics 
all  inclinations  to  revenge.  Some  will  conceal  their  anger, 
but  fcek  revenge  ;  their  malice  is  like  flow  poifon,  that 
does  not  difcovor  violent  fym.ptoms,  but  deflroys  life  infen- 
,fibly  :  Others  have  fuch  fierce  paflions,  that  they  lb  ike  fire 
out  of  the  leaf!  provocations  ;  they  inflame  their  rcfcnt- 
ments,  by  confidcring  every  circiiinfl.ince  that  ^\  ill  txaf- 
perate  their  fpirits  :  but  charity  heareth  all  things,  endureth 
all  things. 

8  Charity  never  faileth  :  but  whether  ^/i^rf  he  pro- 
phcfies,  thev  fhall  fail  ;  whether  there  he  tongues, 
they  fli.ill  ceafe;  whether  there  he  knowledge,  it 
fhall  vanifli  away.  9  For  we  know  in  part,  and 
we  prophefy  in  part. 

Charily  never  fuilelh.  Holy  love  i.s  an  everlafting  quality 
and  ctpp'oyment  ;  it  fhall  not  fail  at  death,  as  other  c;races 
do,  but  be  pcrfefted  at  death  :  Repentance  fhall  acci>m- 
pany  us  to  the  gates  of  1  eaven,  but  repentance  ceafes.  for- 
ever in  heaven,  for  no  need  cf  repentance  Vtihere  there  is 
en'ire  innocence:  'Faith  is  fwallowed  up  in  vifion,  and  hope 
in  fiuitirn  ;  but  love  is  then  and  there  in  its  exaltation. 
Thus  Charity  never  fiiiielh^  but  all  other  gifts  will  fail  ; 
prophcfying,  languages,  fcicnce-S  and  all  artificial  knowlcdt'c 
will  cca^e  forever  \  kiiowl-'dge  iiftlf  in  heaven  fliall  var.iih 
a^^■ay  ;  But  Ik  w  vaniih  r  The  meaning  is,  t!;;.'t  luchkno-.v- 
Ldge  as  we  h?ve  now,  f!i::ll  vanifli  then  ;  tlwt  iirpi-rkct 
knowlrlee  wc  llaveno\^•,  will  ccale,  and  be  ufckfs  then  ; 
.  otir  prefent  kno%vledge  is  attained  wi'h  much  kboiir  and 
ftudy,  bi!t  it  fliall  be  no  more  diilicidl  to  kn<nv  in  heaven, 
than  it  is  for  the  eye  to  open  and  fee  :  The  beautiful  face 
ff  truth  flir.ll  ill  a  moment  be  unvtilcd  to  us  in  he.-ven, 
and  the' ci:rti;in  drawn   liwayby    the  h;ind  of  Gcd,  w  1  ir'i 

i:ittrpoli.d 


68o 


I.     CORINTHIANS. 


Chap.  xrir. 


intcrpofcd  between  us  and  the  li^iht.  Again,  knowledge 
of  fj  iniperfei^  a  degree,  as  now  it  is  of,  Ihall  vanifn  away: 
Here  we  know  what  we  know  by  divine  revelation,  but  in 
part  ;  and  we  prophefy  by  infpiration  but  in  part. 

10  But  when  that  which  is  perfeft  is  come,  then 
that  which  is  in  part  Ihail  be  done  away. 

As  the  imperfcQ  twilit^ht  is  done  away  by  the  opening 
of  the  perfcft  day  ;  fo  at  lic-atii,  when  that  which  ^^  ptrti-a 
takes  place,  then  that  which  was  imperfeft  Ihall  be  done 
awav.  Blclfed  be  God  for  the  hopes  of  that  hleni-d  place 
nndllate  where  all  imperfeaions  fliall  ceafe,  efpccially  tiie 
imptrfcaion  of  our  knowltdj^e.  Alas  !  here  all  that  we 
know,  cither  of  the  word  or  works  of  God,  is  but  a  part, 
a  little  part,  and  bklfcd  be  God,  this  perfea  Hate  doth  not 
fucceed  the  impcrfca  one,  after  a  lont;  interval,  (at  the  rc- 
fiirreaion  and  re-union  of  the  body),  but  the  imperfca 
Ajteof  the  foul  immediately  is  done  away  by  the  coming 
of  the  perfea  one  ;  the  glafs  is  laid  by  as  ufelcfs,  when 
we  come  to  fee  face  to  face,  and  eye  to  eye.  O  happy 
and  vaft  diSlrence  between  the  Chrillian's  prefent  and  fu- 
ture ftate  !  True,  he  now  begins  to  know,  he  knows  in 
part  here  ;  but  verily,  what  'he  here  knows,  is  liiilc  of 
that  he  fhouid  know,  little  of  that  he  might  know, 
little  of  what  others  know,  little  of  that  he  dcfires  to 
know,  and  little  of  what  he  ihall  know,  when  he  comes  to 
heaven  :  then  all  impcik&ionsJha!ll>etiine  away,  when  that 
which  is  perfccf  is  come. 

1 1  When  I  was  a  child,  I  fpake  as  a  child,  I  im- 
derltoodasachild,  1  thought  as  a  child  :  but  when 
I  became  a  man,  I  put  away  childifh  things. 

Here  the  apoftle  compares  the  Chriftian's  imperfca  Hate 
of  knowledge  and  holincTs  in  tVis  life,  to  a  ftate  of  child- 
hood, his  perfea  ftate  of  holinefs  and  happinefs  in  heaven, 
to  a  (laic  of  manhood.  As  a  child  conceives,  thinks,  and 
fpeaks  of  things  fuitabic  to  his  childilh  ftate  ;  hut  when  he 
comes  to  maiily  perf^aion,  and  to  the  full  ufe  and  excr- 
cife  of  his  reafon,  he  then  puts  away  childilh  conceptions 
and  things  :  Thus  it  is  with  the  bcft  of  us  in  this  life,  like 
children  we  conceive  and  think,  wc  difcourfe  and  fpeak  of 
ipirituul  things  inaconfufed  and  impeifeft  manner  ;  bm 
when  we  arrive  at  our  ftate  of  manly  perfeaion  in  honven, 
uc  ftiull  then  have  knowledge  and'all  other  graces  perfcaed. 
Learn  hence,  That  Chriftians  nnift  ftay  for  perfea  know- 
ledge, till  they  come  to  maturity  and  ripenefs  of  age  ; 
diitdrcn  mufl  not  expea  to  know  what  men  know  :  Solo- 
mon's knowledge  on  earth,  fo  famoufty  celebrated,  will  be 
but  ignorance,  "coitiparcd  with  the  knowledge  aiid  enlarge- 
ments which  the  faints  have  in  heaven  ;  there,  in  natur.al 
things  they  ftiall  be  cxaa  philofophers,  in  fpiritual  things 
complete  divines  :  all  dark  fcriptures  fttall  be  clear  to  them, 
all  the  knotty  intrigues  of  providence  wifely  refolved  :  In 
a  word,  there  they  fliall  know  God  himfelf  perfeaiy, 
thou'h  they  can  never  know  him  to  perfeaion. 

12  For  now  we  fee  through  a  glafs,  darkly  ;  Ijut 
then  face  to  face  :  now  I  know  in  part ;  but  then 
fliall  I  know  even  as  alfo  I  am  known. 


As  if  the  apoftle  had  laid.  Now  in  our  minority  we  fee 
divine  revelations,  as  the  prophets  did  ot  old  in  a  tiark  enig- 
matical manner,  and  by  fynibolica!  reprefentationsot  things 
upon  the  fancy,  as  in  a  gl.ifs  ;  but  tl-.en  in  the  adult  ftate 
of  the  church  we  ftiall  fee  them  after  the  Mofaical  manner, 
ill  a  way  more  accommtxlate  to  human  nati/rc,  and  as  it 
were  face  to  face  ;  we  ftiall  fee  clearly,  immediately  ;  not  by 
refleaion,  but  by  intuition.  Thefc  adverbs,  now  and  then, 
dillingiiilh  the  two-fold  ftate  of  gracious  fouls  ;  and  flievy 
what  they  arc  whilft  confined  to  the  bc?dy,  and  what  they 
ftiall  be  when  emancipated  and  freed  from  the  body,  tliat 
cloET  of  mortality  which  now  hangs  upon  tiicm.  Note  here, 
I.  That  our  iniperfea  knowledge  of  Grd  is  fet  forth  by 
feeinc;  in  a  glafs,  bccaufe  it  is  a  weak  and  impcrfca  vifion; 
a  glafs  gives  but  a  weak  and  l.inguid  rcpreftntatirn  of  the 
face  that  is  feen  in  it '  and  bccaufe  it  is  a  vanifiiiiig  and 
tranfient  vilion,  a  man  having  locked  in  a  glafs,  preftntly 
forgets  what  he  faw  there  ;  and  becatife  it  is  no  immediate 
fight,  but  w.ediante  fpectiio,  by  the  glr.fs  cf  his  word  and 
ordinances  wc  fee  and  underlland  fomething  of  God's  nt- 
ture  and  will  ;  though  after  all  our  fearchings  here  to  find 
out  what  God  is,  we  rather  know  what  he  is  not,  than  are 
able  to  declare  what  he  is.  2.  That  fuch  as  have  been 
God  here,  as  in  a  glafs,  in  the  glafs  of  his  ordinances  and 
providences,  in  the  glafs  of  his  word  and  workF,  fhal!  fee 
him  face  to  face,  and  fix  their  eye  upon  him  in  heaven  fo 
all  eternity  :  When  once  the  pious  foul  is  unfheathed  from 
the  body,  it  glifters  glorioufly  ;  as  foon  as  the  cage  is  open, 
this  bird  fo3rs  aloft,  and  lings  ir.elodioufly.  It  is  death's 
office  to  beat  down  the  partition-wall,  a  grofs  earthly  body  ; 
and  then  the  glorified  foul  ftiall  have  a  clear  and  perfea 
vifion,  an  iiniTiediate  and  pofitive  vifion,  a  fatisfying  and 
foul-transforming  vilion,  a  permanent  and  eternal  vihon  of 
the  holy  and  blclfed  God,  which  the  apoftle  here  czXXs  fee itig 
fr.ie  to  face.  3.  How  St.  Paul,  in  the  latter  words  of  the 
vcrfc,  gives  lis  a  plainer  expreftion  of  that  which  before  he 
had  fpoken  more  daikly  and  obfcurely  :  Kiw  I  knciv  in 
fart,  bill  then  I  foall  knew  even  as  I  am  biczin.  Where 
note.  How  the  apoftle  changes  the  perfon  ;  before  it  was, 
ice  fee  through  a  glafs  darkly  ;  here  it  is,  I  kmw  in  part. 
He  had  included  himfelf  before,  in  the  word  wc  ;  but  he 
doth  it  more  apparently  in  faying  /..  New  IbvAvinpart. 
When  fo  great  an  apoftle  acknowledges  the  imperfcaion  of 
his  knowledge,  who  can,  who  dare,  boaft  of  the  Inrgenefs 
of  his  underilanding?  N^te  faither,  the  apoftle's  faying, 
Now  I  know,  intimate',  that  he  had  begun  his  acquaintance 
with  God  here,  which  he  expcaed  ftiould  be  improved  and 
perfeaed  in  heaven ;  he  that  knows  not  God  in  part  here, 
ftiall  never  know  him  face  to  face  in  glory  :  Heaven  is  a 
place  of  perfc-aion  indeed  ;  but  nothing  is  perfected  there, 
that  was  not  begun  here  ;  no  knowledge,  no  holinefs,  will 
be  confummated  there,  which  did  not  commence  and  begin 
here.  4.  When  the  apoftle  fays.  We  ftiall  know  even  as 
we  are  known  ;  he  means,  that  we  ftiall  know  God  as  really 
and  truly,  though  not  fo  fully  and  comprehenlibly  as  he 
knows  us ;  we  ihall  know  him  in  his  nature  .md  attributes  ; 
then  and  there  will  his  wonderful  clemency  hi-  fwetily  dif- 
playe'l,  his  cxaajufticc  vilibly  demonftratcd,  his  perti.a 
wilclom  clearly  unfolded,  all  the  knotty  intri'ues  of  prcvi- 
dcnce   wifely  refolved,  all  the  myftcrious  depths  of  divine 

Counfcls 


Chap.  xiv. 


r.     CORINTHIANS. 


C3i 


counleUfully  difcoverf  ii,to  the  delightfuJ  farisfacLion  of  the 
adtniringand  aiioMn^  foul,  who  Ihall  thcnTce  as  i:is  leeo, 
and  know  as  it  i- known. 

13  And  now  abideth  faith,  hope,  dharity,   ihefe 
three  :  but  the  grcatefl;  of  thefe  1$  charity. 

The  defign  of  the  apoftle  in  thefe  words  is,  (i.)  To  in- 
form the  Coi  inihians,  tlmt  tiie  faniflifying  graces  of  faith, 
hope,  and  charity,  arc  far  to  be  pre  ferred  before  all  the  fore- 
mentioiieil  extraordinary  gifts  of  prophefy,iiiiracles,tongues 
healinf;  the  fick,  and  raifing  the  dead, not  expcfted.  The 
leaft  degree  of  i'andifying  grace  from  the  Holy  Spirit,  is  to 
be  preferred, with  refped  to  ourfelves,  before  the  largcft 
meafurc  of  extraordinary  gifts,  which  are  wholly  for  tlie 
good  and  benefit  of  others.  (2.)  As  our  apoftle  had  com- 
pared gifts  and  graces  together  before,  fo  he  comparts 
graces  .iiiong'l  ihemfelvcs  now.  Faith,  hope,  and  charity, 
are  fci  in  coiiijcciticn,  and  the  preference  given  to  the  laft 
partly  with  refpeft  to  its  future  duration  ;  faith  and  hope 
will  vanifli  wi:li  this  life:  Faitli  will  end  in  fight,  and  hope 
in  enjoyment  ;  but  charity  will  never  be  out-dated,  but 
I  laft  and  (lourifh  when  we  come  to  heaven,  and  be  a  fpecial 
ingredient  in,  and  a  confiderablc  part  of  our  happinefs 
there,  which  confifts  in  the  rapturous  contemplation  of 
divine  love, in  loving, praifing.adaiiring, and  adoring  God, 
our  great  Creator,  and  in  loving  all  whom  he  Iovcf,  and 
that  eternally.  Learn,  i.That  faith,  hope,  and  love,  are 
abiding  graces  ;  tJiey  do  atid  muftkeep  houfe,not  only  in 
the  church-militant  in  general,  but  ;n  the  foul  of  every 
member  of  every  church-militant  in  particular.  2.  That  of 
all  tliefe  graces,  ctiantyis  the  greateft  and  moft  excellent 
(i.)  In  regard  of  its  extent,  reaching  to  God,  angel?,  and 
men.  (2.)  In  regard  of  its  ufe,  extending  to  the  good  of 
others  ;  whereas  faith  and  hope  are  particular  .ind  private 
graces.  (3.)  In  regard  of  perfection,  as  rendering  us 
more  like  to  God.  (4.)  In  regard  of  duration  ;  farewell 
faith  and  hope,  when  we  come  to  heaven  ;  but  welcome 
love  :  Therefore,  the  great  e/l  of  thefe  is  charity. 

CHAP.      XIV. 

FOLLOW  after  charity,  anddefire  fpiritual^//ii 
but  rather  that  ye  inay  prophcfy. 

Notehtre,  i.  The  apoftle  propounds  tothc  Corinthians 
a  threefold  object,  <r/;arj/j/,  fpiritual gifts,  and  prophefy  ;■ 
charity  has  the  precedency  and  preeminenry  ;  theapnftle 
not  only  prefers  it  before  all  other  gifts, but  before  the  moft 
ufeful  and  excellent  graces, even  faith  and  hope;  forfervice 
and  benefit  to  the  church  of  God  it  exceeds  them  all. 
Next  he  nientions//>;V/7«rt/^.yVj-,  fuch  were  the  gift  of 
tongues,  the  gift  of  tniracles,ihe  gift  of  healing, and, laftly, 
prophefy  ;  by  which  we  are  to  underftand  an  ordinary  fet 
courfe  of  preaching,  interpreting,  and  opening  the  holy 
fcriptures,  which  contain  a  revelation  of  God's  mind  and 
^vill.  2.  A  threefold  act  recommended,  anfwerable  to  a 
theefold  objv-'ft  propounded.  An  acl  of  profecution  : 
t.ir.«.t'.t,  perfecute  and  follow  afier  charity  as clofe as  yonr 
perfecutora  purfue  and  follow  after  you  :  It  imports  a  nioft 


carneft,  vigorous,  and  vehement  purfuit.  An  aiTt  «f  emu- 
lation :  ZfO'&ri,  Defire  ecrneflly  ff'i'-itual g'tfts.  An  .nft  of 
election  and  choice  :  Chufe  rather  thaiyetnay  prcphcfy,  <;r 
clearly  underftand  the  mind  of  God  yourltlves,  aiuj  have 
an  ability  to  expound  and  explain  it  10  others  ;  this  will 
bring  moft  glory  to  God,  moft  profit  to  his  tliuicb,  and 
moft  comfort  to  yourfelves. 

2  H  For  he  that  fpcnkcth  iti  a;i  unknown  tongue, 
fpcaketh  not  unto  men,  but  unto  God  :  for  no  ir.an 
underllandcth  Idm  ;  howbeit  in  the  Spirit  he  fpeakcth 
inyfteries.  3  But  he  thatprophefieth  fpcaketh  unto 
men  to  edification  and  exhortation  and  comfort. 

Here  note,  i.That  the  gift  of  tongues  or  fpeaking  divers 
languages,  was  greatly  valued  andmuch  dtiircdby  fomein 
the  church  at  that  time  ;  propably  for  this  reafon,bccaurs 
the  apoftle's  were  very  eminently  endowed  with  this  gift, 
the  Holy  Ghofl  dcfcended  npcn  them  in  the  ftiape  of  cloven 
tongues  :  But  yet  the  gift  of  prophefy,  that  is  of  nnder- 
ftandingand  interpreting  God's  will,  was  clearly  the  more 
valuable  and  defirable  accomplifiimeni :  for  though  fpeak- 
ing with  tongues  created  more  sdmiration,  and  conciliated 
grea ter  veneration  to  thefpeaker, yet  prophefy ing  was  by  far 
the  moft  excellent  gift,  and  tcr.ded  moft  to  the  edification 
of  the  church  :  It  is  far  better  to  do  gjr,d  \\\zn  to  appear 
great ;  that  it  is  moft  valuable  and  excelling,  which  is  mofi: 
upon  a  comparifon  between  a  gift  of  fpeaking  in  an  un- 
known tongue,  and  prophefyingor  fpeaking  plainly  to  the 
church's  benefit  and  comfort  :  He  that  fpeaketk  in  an  un- 
known tongue,  that  is,  in  a  language  not  tinderflood,  not  ex- 
plained or  interpreted,  he  f|)eaketh  not  unto  men  ;  that  is, 
not  to  the  underftanding  of  men,  for  none  underftand  him; 
but  to  God  only,  he  alone  underftands  him  :  And  though 
in  the  Spirit  he  fpeaksmyfteries,  or  the  deep  things  of  God, 
yet  all  this  is  not  to  edification,  becaufenot  underftoodbr 
the  church.  Whereas,  ke  that  propkrfieth,  that  is,  he  that: 
intelligibly  opencth  and  applieth  the  word  of  Grd  to  his 
auditors  in  the  congregation,  what  he  fpeaks  conduces  ex- 
ceedingly to  their  edification  and  confolation.  Here  note. 
That  the  apoftle  not  only  diflikes,  but  plainly  forbids 
preaching,  praying  and  all  other  ofnces,  being  performed 
in  the  church  in  a  languaj^e  not  underftood  :  £0  ihat  the 
practice  of  the  church  of  Rome  in  their  Latin  prayers,  is  a 
flat  contradicTion  to  this  whole  chapter,  and  to  thepiactice 
.  of  the  primitive  church.  Acts  iv.  24.  who  lifted  up  their 
voice  with  one  accord,  and  cffered  up  a  rcafcnable  fervicc 
10  God  :  Tlie  prayers  of  the  Jewifti  church  were  made  in 
the  Hebrew  tongue  ;  and  God  gave  the  gift  of  toFgues  to 
the  ChrilVian  church,  that  the  apoftle  might  eftablilli  the 
worfliip  of  God  in  eveiy  nation,  in  their  own  language. 

3  He  that  fpeakcth  in  an  unlnoxvn  tongue,  edifictli. 
himfclf;  but  he  that  prophefieth, edifictli  the  church. 
5  I  would  that  ye  all  fpake  with  tongues,  but  rather 
that  ye  prophefied  :  for  greater  is  he  tljat  prophe- 
fieth than  he  that  fpeakcth  with  tongues,  except  he 
interpret,  that  the  church  may  receive  edifying.  6 
Now,  brethren,  if  I  come  unto  you  fpeaking  with 


4R 


tons^ 


e^ss 


I.     C  O  R  I  N  T  II  I  A  >J  S. 


Chap.   xiv. 


rtongues.what  fhall  I  profit  you,  except  I  fliall  fpeak 
to  you  either  by  revelation,  or  by  knowIcdge,or  by 
pruphefying,  or  by  doflrine  ? 

Note  here,  i.  Another  argument  ufed  liy  the  apnftle,  to 
prove  the  pitt  of  prophefying,  that  is  of  interpreting  the 
holy  fcripture,  to  be  fjr  more  excellent  than  the  gift  of 
tonguct.frpirated  from  thegift  ofinterpretation:  Fie  that 
fp:-aketh  in  an  unknown  tongac,  edifies  none  bnthinifelf, 
ucciule  none  but  himfclf  underlhinds  it ;  hnt  he  that 
teicheth,  inltrucleih,  and  exh.irteth  others,  editisth  the 
chnrch,  or  the  whuli  alll-mbly  thit  he  fpjaki  in.  2.  The 
apoftle  wifhes  they  alihaj  the  gift  of  tongues,  becaufe  they 
were .'"d  very  covetous  and  defirousof  them  ;  though, alas! 
rather  for  their  o*-n  o'icntation  than  the  church's  edifica- 
tion :  yet  hs  r.ither  defires  with  MM'es,That  alltht  Lord's 
panple  were  prophets  ;  that  is.  direc1;J  and  alfillod  by  the 
Spirit  of  God,  to  deliver  plainly  and  perfuarively  the  will 
of  God  to  men  ;  for  he  is  the  greaie/f  in  the  church,  who 
is  mod  edifying  ;  and  he  that  prophelieth,  edfieth  more 
than  he  that  fpeakath  all  languages  uninterp-eted.  3.  He 
amplifies  this,  by  inftancingin  his  own  perfon  :  If  /  come 
to  you  /peaking  -jjith  tongues.  As  if  he  had  laid,  I  wonder 
whether  luhalyou  fo  admire  in  others  would  pleafe  you  in 
me  :  Suppofe  that  I,  whon  God  has  emnently  endowed 
with  the  gift  of  tongues,  (hould  come  and  fpeak  to  you  in 
the  Arabian  language,  what  good  wouldit  doyou  ?  What 
would  you  be  the  wifer  or  better  for  me,  fliould  I  make 
known  toyou  fjme  revelation  which  I  immediately  received 
from  God,  or  open  toyoufome  truth  which  you  knew  not 
before,  or  urge  you  to  fome  needful  duty,  or  docT:rinely 
expound  toyoiithe  matters  of  faith  and  obedience  recordeol 
in  the  gofpel,  if  either  nivfelf  or  fome  interpreter  did  not 
make  what  I  fay  iniellig'ble  toyou,  whit  will  itp-ofityou? 
To  deliver  the  mind  and  will  of  God  plainly  and  peifua- 
-  lively  to  the  church's  benefit  and  edification, is  much  more 
acceptable  to  G.)J.  profitable  to  nun,  and  co./.fortable  to 
ourfelves,  than  to  fpeak  with  the  tongue  of  men  and  antrcls 
in  a  language  not  underftood,  or  not  heard. 

7  And  even  things  without  life  givin^j  found, 
whetlicr  pipeorharp, except  they  havca  diftindion 
in  the  founds,  how  fliall  it  be  known  what  is  piped 
or  harped:*  8  For  if  the  trumpet  give  an  uncertain 
found,  who  fhall  prepare  himfelf  for  the  battle.^  9 
So  likewife  ye,  except  ye  utter  by  the  tongue  words 
eafy  to  be  underftood,  how  fhall  it  be  known  what 
is  fpokcn?  Forye  fhall  fpeak  into  the  air. 

Our  apoftle  here  proceeds  to  illuftr.Ue  his  former  argn- 
menis,  by  a  fimilitude  taken  from  niuficalinftrumcnts:  the 
one  ufed  in  peace,  to  wit,  the  harp  ;  the  other  in  war. to 
wit,  the  trumpet  ;  as  they  are  ufelefs,  if  by  dillinclion 
their  (ignification  is  not  perceived;  furifaman  hears  not, 
or  underftands  not  the  found  of  the  harp  or  trumpet,  he 
cannot  prepare  himfelf  either  for  the  harp  or  trumpet,  he 
fo  if  perfons  in  the  church  dn  not  fpeak  mttUigibly,  they 
will  nothing  edify  ;  it  is  like  beating  the  air,  all  in  vain, 
and  lo  no  purpofe. 

JO  There  arc.itmaybc,  fo  many  kinds  of  voices 


in  t^e  world,  andnoneof  them  is  without  fignifica- 
tion.  1 1  Therefore  if  I  know  not  the  meaning  of 
the  voice,  I  fhall  be  unto  him  that  fpeaketh  a  bar- 
barian ;  and  he  that  fpeaketh  fliall  be  a  barbarian 
unto  me.  12  Even  fo  yc  forafmuch  as  ye  are 
zealous  of  fpiritual  gifts,  feck  that  ye  may  excel  t* 
the  edifying  of  the  church. 

Here  the  apoftle  tells  them  that  there  may  probably  he 
as  m-viy  voices  er  languages  in  the  world,   as    there    are 
nations :   and  every  nation  underftandi  its  own  language, 
and  commonly  no  other  :  Now,  fays  theapuft!e;if  he  that 
has  the  gift  oi  tongues,  fpeak  to  you  in  a  language  v^hich 
ye  underftand  not,  will  lie  not  be  a  barbari»n  unto  you  ? 
Aiul  if  you  talk  to  him  in  a  language  he  underftands  not, 
will  you  not  he  barbarians  iimohini  ?    Venly,  it  will   he 
jnft  as  if  two  men  of  two  Hifftrent  countries  ftiould  talk 
to  one  another,  and  neither  und-rftand  a    word    of  each 
other.  He  farther  adds, that  feeing  they  were  fo  very  de- 
firous  of  the  extraordinary  gifts  of  the  Spirit,  ihty  (hould 
feekthofe  gifts  efpecially, by  which  the  <  hurch  may  receive 
edification  and  advantage  :    Seek  that  ye  may  excd  to  the 
ed,fyingof  the  church.  Here  nzte,  i.    Ihe  noble  end  which 
St.  Paul  directs  them  to  proponn.l  in  what  th-  y  dcfire  and 
defign,  namely.  The  edtficatiwjf  the  church.  1  he  church's 
edification  (houlJ  be  the  fcope  of  all  her  members,  efpe- 
cially ot  all  her  mmifttrs  wilhes  and  prayers,  enterprizes, 
and  endeavours  :    Our  firft  care  fliuuld  be,  to  lay  a  right 
foundjtion.namelyjthedurtrine  of  redemp-.ion  and   falva- 
tion,  by  the  meriiorious  undertaking  of  Chr.'ft  Jtfus  our 
j:.ord,  the  eternal  .Son  of  the  Father:'  Our  next  care,that 
our  iuperftrudnre  be  anf Aerable  to  our  foundation  ;  this 
being  folui  and  fubftantia!,  that  muft  be  fo  too  ;  acqnint- 
ing  perfons  with  the  \^hole  will  of  God,   and    the  »^hoIe 
duty  of  man.      2.   The  operation  to  be  performed, and  the 
means  to  be  ufed,  m  order  to  this  noble  end  :  Seek  that  ye 
may  excel .-  that  is,  paifionately  delire  and  endeavour  that 
you  may,   by    the  gifts  and  graces   of  the  Holy  Spirit  be 
eminenily  qual.fied  for  edifyingand  building  the  church  of 
God:  Seek  that  ye  may  excel  to  the  eJificctkn  of  the  church, 
learn  hence,  i.  That  the  e.lifying  of  the  church, and  the 
improvement  of  its  members  in  knowledge, faith  and  holi- 
nefs,  is,  and  ought  to  be, the  great  end  which  the  minifters 
of  God  propound  to  theiiifelves  in  the  ufe  of  their  gifts, 
and  di/charge  of  that  office.    2.   That  the  edil'v  ing  of  the 
church  being  the  proper  office  of  the  minifters  of  Chnft, 
they  ftiould  lludy  to  excel  in  alj  gifts  and  graces  conducing 
thereunto,  by  fuch  means  and   methods  as  are  proper  for 
that  end;  namely,  by  fervent  prayer  to  God  for  divine  li- 
lumination  and  knowledge,  by  reading  the  fcriptures  with 
great  attention  and  application  of  mind, by  ftu  lying  other 
authors  in  order  to  that  end,  by  deep  meditation,  by  judi- 
cious, zealous,  and  laborious  preaching,  but  efpecially  by 
holy  living.     Thereought  tobe  a  conltcration  of  our  lives 
as    well    as   of  our  perfons,    to   the  fervice  of  God  and 
h's  church  ;   in'thi?  tnanner,  efpecially  the  meaneft  of  her 
ni'nifters  nny/eektbat  they  may  excel,  to  the  eJ-/jcathji  of 
the  cmirch. 

13  Wherefore  let  him  that  fpeaketh  in  anunknmm 
ton^ue,pray  that  he  may  iaterpret.  1 4  For  if  I  pray 

m 


Chap.  xiv. 


I.    CORINTHIANS. 


663 


in  an  unhnorun  tongucray  fplrit  pray^th  but  my  un- 
dcrftandin^is  untVui'tu'l.  15  What  is  It  then  ?  I 
will  pray  with  the  fpint,andl  will  pray  with  the  un- 
derllandin-  alfo  :  I  will  fm^-  with  the  Spirit,  and  I 
will  ling  with  the  undcrftanding  alio. 

A'ofclierc,  Hew  ilrongly  the  npcfllc  pleadsthe  neceflity 
for  all  public  worQiip,particii!arlvin-e:icliin)T  or  propliefying 
prayingaiid  Tinging, to  be  performed  i:i  a  language  known 
and  U!iderlh)od  by  all  the  consjiegation  :  /..-/  hhn  that 
y>fa*f/A,preacheth,orteacheth,  in  an  unknown  tongue  in 
which  he  cannot  ediiy  o:her3.pr^y  for  the  edifying  gift  of 
interpretation,  that  others  maybe  edified  as  well  as  him- 
felf;  oiherwife.when  we  pray  in  an  unknown  tonguc.our 
fpirit  pravcth.thatis,  ourown  gift- are  exercifcd:  but  our 
underlhiiding  is  unfruitful. that  is,unto  others:  If  we  fa- 
tisfyourfelvcs  we  cannot  edify  them.  He  relblves  there- 
fore to  prav  with  the  Spirit,  and  to  (ing  with  the  Spirit, 
that  is,  with  a  (Irange  tongue  minlllcred  to  him  by  the 
Spirit;  yrt  to  pray  with  underftandMig  alfo, that  is,topray 
fo  as  others  m:\y  undcrfland  him,  and  join  with  him,  and 
be  edified  by  him.  Learn  from  hence.  Both  the  impiety 
and  abfurditv  of  the  church  of  Home,  in  appointing  their 
public  offices'  to  be  performed  in  Latin  ;  a  language  which 
the  common  people  in  France,  Spain,  Germany,  yea,  in 
Italy  itftlf,  do  not  underftand;  for  the  Latin  tongue  isnot 
now  the  mother-tongue  of  any  nation  under  heaven:  And 
the  council  of  Trent  thunders  out  an  anathema  againll 
thcfe  that  fay,  the  m.ifs  ought  to  he  celebrated  only  in  the 
vulgar  tongue.  Lord!  what  is,  if  this  be  not, to  offer  the 
facrifice  of  fools  ?  How  can  this  be  a  reafonable  fervice, 
which  is  nobetter  than  a  finful  takingGod's  name  in  vain? 
How  can  their  hearts  an!  tongues  go  along  together,  who 
underftand  nothing  which  their  tongues  utter  ?  They 
neither  know  the  God  they  pray  to,  nor  yet  the  mercies 
which  they  pray  for.  Lord,  pity  the  miferable  fouls  in 
their  communion,  v.ho  ered  an  aitar,and  offer  up  unknoivn 
prayers,  to  an  unkr.ovin  God. 

26  Elfc  when  tlwu  fhalt  blefs  with  the  fpirit,how- 
fliall  he  that  occupieth  the  room  of  the  unlearned, 
fay  Amen  atthv  giving  of  thanks,  feeing  he  undcr- 
ftandelh  not  what  thou  fayeft  ?  27  For  thou  verily 
gived  thanks  well,  Irat  the  other  is  not  edified.  18 
I  th.-ink  my  God,  I  fpcak  with  tongues  more  than- 
ye  all.  19  Yet  in  the  church  I  had  rather  fpeak 
five  words  with  my  undcrftanding,  that  hy  my  voice 
I  mi^ht  teach  others  alfo,  than  tcu  thoufand  worda 
iu  ati  uniuozun  tongue. 

Our  apoflle  ftill  goe^  on.  arguing,  that  public  prayers 
CHi-^ht  to  be  made  in  a  language  underftood  by  thern  that 
pray.  His  argument  is  this,  The  heart  ought  to  confent  to 
and  agreeAsith.thefupplications and  prayers prefentedtmto 
God,  and  to  teftify  its  confent  by  faying,  Amrn;  but,  fays 
the  apol^le.  no  man  can  fav  Amvn,  to  thu  which  he  doth 
not  underftand,  nor  be  edified  by  that  which  cannot  be  un- 
derllood-.  For  at ^lofe,  he  tells  then*,  Tliit  Almighty 
GoiJ  had  givtn  him  the  gift  of  fpeak'ng  more  languages 
thau  all  uf  them  pat  together,  that   to  us  an  apoltle,   hz- 


might  plant  and  propogatc  the  Chriftan  faith  in  and 
throughout  all  naiions;  yet  he  declares  he  had  rathcrfpcak 
a  few  words  to  the  iuftruclion  and  edification  of  his  hear- 
ers,than  a  iiiuliirude  in  a  language  not  underllood:  J  he  faith 
lul  minifters  of  Chrill  have  fuch  a  regard  to  the  end  of 
their  miniftry,  which  is  the  comunicating  of  divine  know- 
ledge to  the  onderllandings  of  iheir  people,  that  thtyhad 
much  rather  they  fliuuld  be  edified  and  profited,  thau  their 
own  parts  and  gifts  applauded  and  admire  j. 

10  Brethren  be  not  children  in  underflanding  : 
howbeit,  in  malice  be  ye  children,  but  in  under- 
ftanding  be  men. 

As  if  the  apoftle  had  faid,  My  brethren,  be  not  like 
children  in  underftandingwho  prefer  gay  and  gaudy  things 
which  make  a  fine  fliew,  as  the  gift  of  tongues  does,  be- 
fore things  more  ufcful.  1  hus,  do  not  you  thulc  what 
beft  pleai'eth  you,  but  what  moft  profits  others..  I  would 
have  yeu  indeed, in  fome  refpedls.to  be  «.s  children, namely, 
in  innocency  and  harmleflnefs.in  frtcdom  from  inaiice,  and 
all  kind  of  wickednefs  :  but  in  underftanding  be  and  aft 
as  men,  as  perfons  of  mature  judgment,  who  know  what 
is  fittelt  to  be  fpoken  and  belt  to  be  done.  To  be  like 
children  in  the  innocency  cf  cur  adtionsis  a  virtue,  but  to 
be  like  them  in  the  inipotency  and  weaknefsof<jur  under- 
Handings  is  a  reproach  :  In  underfiandlng  be  men. 

2  1  In  the  law  it  is  written.  With  mm  of  other, 
tongues  and  other  lips  will  I  fpeak  unto  this  people 
and  yet  for  all  that  they  will  not  hear  me,  faith  the 
Lord.  22  Wherefore  tongues  are  for  a  Cgn  not 
to  them  that  believe,  but  to  them  that  believe  not : 
butprophefying  ferveth  not  for  them  that  believe 
not,  but  for  them  which  believe. 

Note  here.  How  our  apoftle,  to  take  the  Corinthians  off 
from  their  fond  admiration  of  the  gift  of  tongues,  tells 
them  That  in  the  l.r^u,  that  is,  in  the  writings  of  the  Old 
Telbment,  particularly  in  Ifa.  xxviii.  n .  it  is  declared, 
Thar  becaule  the  people  of  Judah  would  not  be  inftruded 
by  the  plain  preaching  of  theLord's  prophets, therefore  he. 
would  cjufe  them  to  be  fpoken  to  in  an  unknown  language; 
namely,  bv  ouilaudiihenemiesaud  armies,whofelanguagc 
they  (houl'd  not  underftand  :  From  whence  he  infers  that 
ftrange  tongues  were  not  given  for  a  fign  of  any  go<^d  to 
believers,  but  they  were  given  as  a  token  rather  of  God's 
difpleafure  to  uiibelieverb;  Infomuch,  that  by  thejuftjudg- 
ment  of  God,  their  ignorance  by  this  means  would  be  ths^ 
more  increafcd  ;  but  the  gift  of  prophecy  ferveth  1101  or.ly. 
for  the  converlloii  of  unbelivers  but  for  the  edification  of 
believersalfo;  therefore  prophefy  or  preachingintelligibly 
is  tobc  preferred  in  the  church  before  fpeak.ng  with  tongues 

29  If  therefore  the  whole  church  be  come  tO'>«- 
ther  into  one  place,  and  all  fpcak  with  tongues, 
and  there  cotnc  in  thofe  that  are  unlearned^or  unbe- 
lievers, v.-ill  they  not  fay  ye  are  mad  ?  23  But 
if  all  prophefy,and  t'.iere  come  in  one  that  believeth 
not,  or  one  unlearned,  he  is  convinced  of  all,  he  is 


4  R  2 


judged.-. 


C84. 


I.    C  O  R  I  N  T  H  I  A  N  S. 


Chap. 


XIV. 


judged  of  a'.l.  25  And  tims  are  the  fccrets  of  his 
Jieartniadc  inanifeft  ;  and  To  falling  down  on  his 
face,  he  will  woj  fliip  God,  and  report  that  God  is 
in  you  of  a  imth. 

To  convince  the  Corinthians  that  prophcfy  was  more 
rxcellent  than  tlie  gift  of  tongues,  iIjl-  apoftle  here  argues 
from  the  aol'ardiiy  ot' fpcakijij^  in  the  congregation  with  a 
ltrani;e  tongue  unintei  pretcd;  Will  they  not  fay  ye  are  mad? 
And  from  the  utility  and  adv.int.ige  of  fpeaking  in  a  lan- 
guage underltood,  it  convinctth  and  converteth  fin'iers  ; 
he  is  tonvincttiofall,  he  is  judged  r,f  ell  .•  As  if  the  apoltle 
h.iJ  faiii.Whentlie  church  meets  together,  if.ill  that  fpt.<k 
fliould  fpcak  in  a  ftrange  tongue,  what  will  an  ignorant  or 
unhelieving  perfon  coming  into  the  congregation  think  or 
fay  ?  \V  ill  he  not  apprehend  you  to  be  mad-men?  Whereas, 
if  all  thatlpejkdo  prophecy  and  interpret  I'cripture  to  the 
edification  of  the  church,  in  fuch  a  cale,  if  an  unbeliever 
Qomes  in,  he  is  convinced,  diicovered,  judged  by  all  them 
ihatprophefy,3i:d  the  ftcrets  of  his  heart  are  made  manirtft 
to  himlelf ;  and  fo  falling  down,  lie  vill  adore  God,  the 
fearchfr  of  the  heart,  and  report  from  his  own  experience 
that  God  is  in  or  among  you  of  a  truth.  "Where  mte. 
Whence  prophefyingor  preaching  of  the  word  hasits  con- 
vincing power,  and  converting  efficacy,  nainely.froni  that 
God  who  is  prefent  in  and  with  his  own  won!  ;  C^jd  is  in, 
or  w'nh,  yih  of  it  truth.  When  Almighty  Cod  quickens 
the  word  with  his  own  Spirit,  and  clothes  it  with  his  own 
power,  when  he  bids  it  go  in  his  might,  and  prevail  in  his 
ilrength,  the  ftrongell  holds  of  ignorance  nnd  unbelief  of 
obftinacy  and  rebellion,  fall  to  the  ground  like  the  firft  ripe 
ligs  fl)aTien  with  the  wind  ;  when  the  unlearned  or  ideot 
tomes  into  the  afTembly  of  the  faints,  He  is  ccnvinced of  jII 
he  is  judged  rfuil,  he  fulls  down  and  'j.-orff.-!ps.  What  is  it 
that  works  thisfudJen  change?  Not  the  preaching  of  men, 
but  the  power  cf  God:  He 'mHI report  that  Godis  inyou  ofa 
truth:  Tlie  arm  of  grace  in  the  minillry  of  the  word  jsviao. 
rinij<.  and  invincildc:  The  eflicacy  and  fuccefs  of  the  word 
dtptnds  not  on  the  parts  ofa  man,  but  the  power  of  God. 

e6  How  is  it  then,  brethren  ?  when  ye  come 
together.every  oneof  you  hath  apfalm.hatha  doc- 
trine, hath  a  toni^ue,  hath  a  revelation,  hath  an  in- 
terpretation.     Let  all  things  be  done  to  edifyin  r. 

From  this  verfe  to  tlie  end  of  the  chapter,  the  apotUe 
lays  down  par  titular  precepts  for  I  he  prefer  vat  ion  of  decen- 
cy and  good  order  m  the  houfeof  God;  and  firll.he  advifes, 
when  ihey  came  together  into  the  public  aflemblies, that?/ 
4t>!y  if  them  had  affclm  or  liyian  fuggefted  to  them  by  the 
Spirit  o(God,to  bis  glory,  and  the  church's  edification,  or 
Kad  a  d'Mrine,  eiriier  for  inflrutftion  or  confolation,or  had 
a  ilrnnge  tn^ue,  or  the  gift  of  inlerprelingtcr7gues,lst  it  be 
how  it  will,  be  exhorts  th.-.t  all  bedone  fo  asmay  moftand 
bflt  tend  to  the  benefit  and  edification  of  the  church, w  hich 
is  the  true  end  of  church  afftmblies.  The  greatend,dtfign 
and  aim,  which  ihofe  who  adininiftf-r  in  holy  tbingsonght 
to  propound  to  tbemfelvcs  in  aH  their  public  adminiftra- 
tions,  is  the  church's  edification,  the  people's  growth,  and 
improvement  in  knowledge,  faith,  and  holintls  :  Let  all 
things  be  done  to  edifcation;  that  is^let  all  your  public  (  fiiccs 


be  fo  perfortned,  and  in  luch  a  manner,    as  va^iy  beft  con- 
duce to  the  end  for  whi.h   they    were  defigned. 

17  If  any  man  fpeak  in  an  unkrumm  tongue,  let  it 
Zr  by  twoor  at  inofl/^y  tliree,  and  that  by  courfe  ; 
and  let  one  interpret.  18  But  if  there  be  no  inter- 
preter, let  him  keep  filence  in  the  church  ;  and  let 
him  fpcak  to  hitnfelf  and  to  God.  19  Let  the 
propheti  fpcak  two  or  three,  and  let  the  other  judge ; 
30  If  aify  thing  be  revealed  to  another  that  fitteth  by, 
let  the  firfl  hold  his  peace.  32  For  yc  may  all 
pr©phefy  one  by  one,  and  that  all  may  lcnrn,and  all 
may  be  comforted.  32  And  the  fpirits  of  the 
prophets  arc  fubjeft  to  the  prophets.  35  For  God 
is  not  the  rt?'^/;orof  confufioii,  but  of  peace,  as  in  all 
churches  of  the  faints. 

Our  apoflle's  next  advice  for  the  church's  edification, 
is  thi<;,  That  fuch  as  had  the  gift  of   tongues   (hould    not 
fpeak  all  together,  but  two  t  r  three  fuc>:e(Iiyely  one  after 
another  ;  and  that  one  interpret  what  was i"o  fptken,to  the 
benefit  and  edifying  of  the  church.      But  if  there  were  no 
interpreter  prefent, let  him,  fayi  the  apoltlc.that  only  fpeaks 
with  tongues  keep  filence  in  the  church  ;  and  let  him  only 
fpeak  mentally  to  himftif.and  toGodin  prayer  andthankf- 
giring.   1  he  fame  advict  he  gi'"es  to  them  rUstpropi^efied; 
to  wir,  that  only  two  or  three  of  them  /hould ^ro/>/c/y"fuc- 
rc/Tively,  in  order  to  the  church's  edification,  and;iiat  the 
rert  of  the  prophets  (liruld  fit  ftill  and  judge,   examining 
rheir  do(nri/ie   by  the  rule  of  the  word  :  For  fays  he,  the 
/pints  oftleprr.ph.  ts  qr:fuhje£l  ta  the  prophets  ;   that  is  i lie 
doctrines  whiih  the  prophets  deliver,  ai||»ptto  be  judged 
and  examined  by  ether  prophets,  whether  they  be  agreeable 
to  the  word  of  God  or  not;  or    the  iiiftint^  by  which  the 
propl-ets  pretend  to  be  niorcd  at  that  time  to  prcphefy,  is 
fubjeclto  thejndgmentand  ctnfui  eofotherprophets,  who 
arc  endowed  with   the  fame  gift.     And  tlvus  he  declares, 
that  all    the  prophets,  and    prcphetic.illy  infpired,    may 
prophely,  provided  it    be  done  orderly  and  fucccliively, 
without  occafioning  diforder  and  confufM^n  in  the  church, 
and  fo  managed,  as  to  anfwerthe  great  end  of  the  inftitu- 
tion  ;  namely,  the  ii.ftruction,   edification  and  confolation 
of  the  church.     Fir  G:d  is  not  the  author  of  anfujir.r,  but 
of  peace:  Confuiu  n  is  fo  far  from  oeing  of  divine  ir.fpira. 
tion,  that  it  ib  hateful  to  God   w  I10  requires  that  peace  and 
order  fljould  be  kept  and  maintained,  not  only  in  iliechnreh 
of  Corinth,  but  in  all  the  cliurches  of   the  faints.      That 
whichbreaksorder,bre.^.k=  peace  ;  for  therccan  benotruc 
peace  without  order;  and  God  is  not  the  author  of  diiorder 
and  confuiion  in  the  churches,  but  of  peace.   Here,  bvtho 
way,  lei  U'obferve  und  note,  that  fpeaking  and  preaching 
in  the  public  airemblies  is  limited  all  aloYig  by  the  apollle  to 
the  ;-rophets:   Let    the  pr'.phets  fpeak  ;   not   the  conmion 
people,  they  were  to  Ut  by,  it  wasnopart  of  their  btifinefs 
ti>  fpeak,  but  to  examine  what  was  fpuken,  by  the  rale  of 
the    word.        The  authoritive   preaching  of  the  gifted 
brethren,  at   the  cail  of  a    piivate  congregation,,  was  no 
more  permitted  by  St.  Piul,  than  his  fuliering  of  womea 
to  fpcik  in  the  thurth  :  None  but  prophets,  or  perfoi>siii 

office 


Chap  xv. 


I.     CORINTHIANS. 


^85 


riEce  appointed  for  the  work  of  preachinfr,  were  ever  fuf- 
ferttl  Id  undert.  ke  it  in  the  primitive  times,  and  il.nvn- 
ward?,  till  very  l.itely.  Let  I'uch  as  tirll  gave,  and  ftill 
give,  encouragement  to  the  contr.irv,  confider  how  they 
will  anfwerit  atthe  bar  of  God,  \*ho  is  not  the  authorof 
fuch  confu?^on  and  diforder,  but  of  peace. 

3  4  Let  your  women  keep  filence  in  the  churches  : 
for  it  is  not  permitted  unto  them  to  Ipcak  ;  but  thy 
are  awi,7w;wV(i  to  be  under  obedience,  as  alio  l.iitli 
the  law.  35  And  if  they  will  learn  any  thing,  let 
them  alk  their  hufbandsat  home  :  for  it  is  a  Qiamc 
for  women  to  fpeal:  in  the  church. 

A  f  irther  rnlj  is  litre  gi--  en  by  the  ipoftle  for  raaintain- 
inj;  decency  and  H'fVr  in  ilie  public  aflVmblies ;  namely, 
that  the  women  flirv.iM  never  preruiii'?  to  fpeak  or  lUter 
.iiiv  thing  as  public  te.nchersiii  the  conyjreg 'tion  ;  no,  nor 
fo  much  as  al!;  .Miy  qiielVon  publ'cly  :  Atjiiij>hiy  God  Iiav- 
inj;,byhis  law,  made  fubjtclion  (not  public  iiiftruftioii) 
their  duty,  0}  which  liletice  is  a  ti  kf-n.  Here  note ,  1  hat 
it  ij  not  t,he  women's  fpeaking  in  the  publ'c  aflVmblies, 
when  they  join  with  the  ci>ngrej>ation  in  fii'gingof  pfalms 
andpr;iycr.  but  their  fpf. iking  by  way  of  leaihicng  and 
prophefjing,  tint  is  li.re  forbidden.  N'.le  farther,  That 
the  means  of  innriiiftion  v\ere  not  denied  ihe  women  ;  at 
home  they  mig'u  pur  fjr'h  qiieftii  ns  to  their  hulbands  for 
their  ow  n  iiifirmation  and  faiisfaftion  j  but  to  do  any 
thing  l.ke  hi'  jui'/iily,  «as  a  Ihame,  or  indecent  thing, 
both  to  th*"  t  hurt ]»,  ihc  hufband  and  herftlf.  Still  o/yt'iv, 
How  tlic  God  of  (  r.ler  cslii  r  order,  and  del  ghts  inde- 
cency, efpecially  ii  pliccs  v  're  his  religious  worJhip  is 
celbrifd.  H^|j|!~  unwcri!.y  thoughts  of  God,  that 
tbii.ks  h  m  eiih^Br  pifrnn  r '  rr  pleafed  v/ith,  any  difor- 
der,  either  in  civil    iff  ;ligious  fervices. 

36  What  ?  came  the  word  of  God  out  from  you  ? 
or  ca-ne  it  unto  you  only  ?  37  If  any  man  think, 
himfcif  to  be  a  prophet,  or  fpiritqal,  let  him  ac- 
knowledge that  the  things  tliat  I  write  unto  you 
are  the  com  n.Tndmcnts  of  the  Lord.  38  But  if 
any  man  be  ignorant,  let  hina  be  ignorant. 

Thefe  word?  arc  locked  upon  by  interpreters  as  a  fmart 
reflt^c^ion  upjn  fonie  of  the  niiniflers  and  members  of  the 
church  i>f  Corinth  ;  who,  fVoni  a  high  opinion  which  they 
had  of  thrm''i-lves  and  their  oi.\n  management,  would  not 
fubmitio  the  foreiTi.ing  precepts,  canons  am'  rules,  for  or- 
der and  decency  in  the  eh'Jrch  of  Gt,d.  What,  fjys  the 
apiilie,  do  you  ihink  that  you  have  all  the  word  and  will 
or  God  ?  Doih  all  knowl'-dge  of  fcripture,  and  refohition 
of  tloubts  reft  in  your  brcaih,  and  flow  out  of  your  lips  ?' 
Confider  you  are  not  the  firft  church  that  was  planted 
(■fenifalem  i>  before  yru)  the  gofpel  was  fent  to  vou,  it 
did  not  come  out  firft  fmm  you.  Whence  kttrn,  Thatall 
kind  of  Icoin  is  not  al  vays  uncomtly:  men  are  apt  to 
cv,»r-raictheinlt Ives  and  ro  overvalue  their  own  abilities,  as 
if  they  had  engrofildnll  knowled.Tp,  that  all  muft  borrow 
from  their  ft;ire,  and  light  theirc.iiulle  at  the  torch.  Now 
in. that  cafe,  we  may,  without  bre.ithcf chanty,  crbleaiiiU. 


of  holine fs,  check  pride  vith  derifion  ;  and  fpcak  'hem 
below  pien,  who  fer  up  themfelves  shove  men.  Cbff'i't 
iieKt,  1  he  apoftle  alHriri%  '1  hat  thtfe-rules  for  order  ard 
decency  which  he  had  given  them,  were  from  the  l.i;id  ; 
and  he  expected  and  r'-quired,  that  tho!"e  w  ho  efteemfd 
ihcmftlvesprophri5,lh.'uld  oblVrve  and  obey  ilietw  as  frrh: 
Rut  if  men  will  be  ignorant,  and  obfiinate  in  iheir  igno- 
rance, be  it  at  tir  •  —  '.  rnd  let  them  lock  to  it,  do  not 
you  regard  then;  ,>r  !gmr,int,  let  him  be  igniriitit. 

39  Whcrtfore,  brethren,  covet  to  prophefy,  and 
forbid  not  to  fpeak  with  tongues.  40  Let  all  thing* 
be  done  dcccmly  in  order. 

For  the  tlofeof  the  whole,  he  exhorts  them  earneftly  to 
endeavour  r.fier  ihc  gift  of  prophefying,  and  nottoforbid 
ihr  ult  of  the  gift  of  tonjiues.  provided  the  foreinentioneJ 
rules  ?Md  dirtftiiins  before  given  be  obferved  ;  that  fo  m 
t  t.eir  jiubi'c  ademblies  all  things  re  latlng  to  religious  worjliip 
beperfornied  with  that  becoming  gravity  and  decency 
which  may  n)i>ftand  beft  conduce  to  the  glory  of  Cod,  and 
thechurcli'sedific.-.tion.  Learnhence,  i.  Thst  the  whole 
church  in  general,  and  every  individual  member  of  it  in 
p^irticular,  ought  to  perform  all  the  duties  of  God'sworliiip 
in  a  decent  and  orderly  manner.  2.  That  it  is  thedi'ty  of 
ch'.;rch  governors  to  take  care  that  order  and  decency  be 
enJKined  and  obferved  in  the  church,  of  God,  to  ih'e  edili- 
cnion  of  all  ihe  nrembers  of  it.  3.  That  tliey  only  have 
authority  10  make  church-ord?:rs.  w  horn  the  Lord  hasjnade 
church-governors.  4.  1  hat  inch  orders  as  rtl.i:e  to  rr.-d 
decency  in  the  worfliipof  God,  made  and  conlirnied  by  the 
governorsof  the  church,  ought  to  be  obeyed  and  con  formed 
to  by  the  memberi  of  thechurch,  for  confciencc  fake,  that 
all  things  may  be  done  decently  in  order. 

C  H  A  P.     XV. 

The  dfjign  of  the  apojilc  in  this  chapter,   is  to  ejtallijh 
the  doBrine  of  the  refurreclim    of  the    body,  whith 
fmein  the  church  r/Corinth  at  that  lime  denied. 

MOREOVER,  brethren,  I  declare  unto  you 
the  gofpol  which  I  preached  unto  you,  which 
alio  ye  Invc  received,  and  wherein  ye  flan  J  ;  2- By 
which  alio  ye  arc  ftved,  if  ye  keep  in  memory  what 
I  preached  unto  you,unlefs  ye  have  believed  in  vain. 

Nctehcvc,  I.  The  fuijjeft-maitercf  St.  Paul'spre.nching 
to  [!ie  Coriiitl'i.Tns,  it  was  the  go'ptl  ;  /  declare  unit  ytu 
the  gofpel  which  I  preached  ;  and  paniiulai  ly  the  dtdrineof 
the  body's  reCurrection,  vihich  was  a  great  point  of  that 
gol'pel  wl'.icli  he  had  preached  anti  delivered  to  rhem.  2.. 
The  obedience  which  many,  if  not  moftof  the  Corinthians 
had  given  to  the  doclrine  of  (he  gofjjel  ;  they  hea'-d  it,  be- 
lieved it,  and  embraced  it  as  the  truth  of  Cod-s  'johirh 
g.fpel ye  received,  and  'M'/'Creh: ye  f  and ;  ihat  is,-  ihe  bell 
and  greateft  part  of  you  are  firm  ro  your  ft'r.TurproltlTion, 
though  fome  are  fallen  away.  3.  I  he  blelTedefiict  %vhich 
the  gofpcl  had  uponihcfe  who  did  believe  ai.drc  reivt  ir : 
By  \ubichthey  -xcre/u-veJ^  th»ti.<;,  yptiiuo  a  ial^abit  ftate, 

Lrccght 


633 


I.     CORINTHIANS. 


Chap.  xy. 


hnni^Iu  iDto  die  tIrIu  and  only  w.iy  that  If  ads  to  falvation. 
I'hegorpel  reveals  tlie  oh}c&. /^ihv/tkn  ;  it  direits  loft  man 
wliich  way  to  arrive  at  it,  allures  liiin  it  is  attainable,  and 
inclines  and  encourages  him  fcrioufly  to  endeavour  after 
tlte  attainment  of  it.  4.  Tlie  condition  annexed  and  re- 
quired on  our  part,  in  order  to  theobtainingthat  falvation 
which  the  j^ofpel  tlifcovcrs  unto  us,  nnd  tiiat  is  perfeve- 
ranre  ;  for  that  is  implied  in  our  kcep'wg  in  metmty  vjhat 
'.ve  I'ui':  received  :  Xe  are  Javed  if  ye  keep  in  memory .  If 
we  do  not  (ledfaftly  cleave  to  thegofpel.aiid  to  tliis  grand 
dodrine  of  it,  the  rf/i/rr^i7/a»»,  our  hearing  is  vain,ourbe- 
Jieving  is  vain,  our  hopes  of  falvation  are  vain  :  By  the 
g'Jpel  vje  arefuvcd,  if  we  kerp  it  in  metrnry,  and  praftife 
it ;  otherwife  -Me  have  believed  in  vain. 

3?  For  I  delivered  unto  you  firft.  of  all  that  which 
I  alfo  received,  how  that  Chrift  died  for  our  fins 
according  to  the  fcriptures ;  4  And  that  he  w;is 
buried,  and  that  he  rofe  again  the  tliird  day  accord- 
ing to  the  fcriptures  :  5  And  that  he  was  feen  of 
Cephas,  then  of  the  twelve.  6  After  that  he  was 
feen  of  above  five  hundred  brethren  at  once:  of 
■whom  the  greater  part  remain  unto  this  prefcnt, 
but  foine  are  fallen  afleep.  7  After  that  he  was 
feen  of  James :  then  of  all  the  apoflles. 

Cihferve  here,  The  apoflle's  fidelity,  i.  In  delivering 
iiothingto  thechiircli  but  what  he  had  received  :  I  delivered 
loyoujirfi  ofallthat  vjkich  f  alfo  received .•  either  mediately 
by  Ananias, or  by  iramediate  revelation  from  Chrift  himfelf. 
2.  The  principal  and  fuiulameotal  doctrines  or  articles  of 
faith,  which  the  apcftle  in  his  preaching  had  infifted  upon 
amongft  ihem,  namely,  the  death,  the  burial,  and  the  re- 
.  furrcLtion  of  cur  Lord  and  Saviour  Jefus  Chrift.  That  he 
died  for  ourfinf  .•  That  is,  a  voluntary  facrifice  for  our  lins, 
to  make  an  atonement  for  fin,  as  the  prophets  Jfaiah  and 
Daniel  bad  long  foretold.  And  that  he  loas  hurted:  The 
dead  body  ofour  bltflcd  Redeemer  was  decently  burled  by 
a  fmall  number  of  hi";  own  difciples,  and  continued  in  the 
flate  of  the  dead,  and  under  tliepower  of  death,  for  a  time. 
Tliathe  wasburiedisademonftration  of  the  certainty  that 
he  died  And  that  he  nfe  again  the  third  day,  according  1 5 
the  Jcrlpturcs :  Chrift,  thoiij;h  laid,  was  not  loft  in  the 
grave,  but,  by  the  omnipotent  power  of  his  Godhead,  re- 
vived, and  role  again  from  the  dead  the  third  day,  to  the 
conftcrnation  of  his  eneniic.":,  and  the  confolation  of  all 
bflievers.  3.  How  the  apollle  proves  the  tiuth  and  verity 
of  ChrilVs  refurreciion,  by  ocular  demonftiation  :  He  is 
rifen,  bccnufe  he  was  fccn  alive  after  his  palHon  ;  firft  of 
Peter,  nejti  of  the  whule  college  of  apoIHes,  which  formerly 
I'oiiliftcd  of  twelve  ;  then  of  five  huntlred  brethren  atonce 
in  Gailee,  whereof  fome  were  then  alive  to  teftify  it;  after 
whith  he  was  feen  of  James,  and  tlien'of  all  the  apoftles. 
'i~hefe.«ere  all  holy  pt:rlons,  who  durft  not  deceive,  and 
V.  ho  confirmed  tlieir  tcftimoiiy  with,  their  blood.  So  that 
no  article  of  faith,  no  point  of  religion  is  of  more  confefled 
truth,  and  infdHiahle  certainty,  than  this  of  our  Lord's  re- 
fiirrcclicn  ;  and  blrfTcd  Ik;  God  it  is  lb,  feeing  the  whole 
weight  of  fa;th,  hope,  ar,d  filvation,  (feperds  npon  Chrift 
as  riien  from  the  dead.     ISchold  how  great  a  weight  the 


fcripture  hangs  upon  this  nail  ;  thanks  be  to  God,  it  is  ■ 
nail  faftened  in  a  lure  place.  Our  Lord's  rcfurre.'iion  is 
his  church's  confolation. 

8  And  lafl.  of  all  he  was  feen  of  me  alfo,   as  of 
one  born  out  of  due  time. 

As  Chrift  was  feen  of  St.  PjuI  laft  of  all  the  apoftles,  fo  it 
is  probable  he  was  feen  laft  by  him  of  all  perfons  :  We  read 
not  of  any  that  faw  Chrift  after  St.  Stephen,  and  Si.  Paul, 
who  here  reckons  himfelf  among  thofe  who  wcreeye-wit- 
neflcf  of  the  rifen  Jefus :  Laji  <.f  all  he  -moi  feen  afmealfo. 
Note,  farther.  The  great  humility  of  St.  Piul,  in  ftyling 
hi-nfelf  an  untimely  birth,  or  a  perfon  born  out  oj  due  time. 
But  in  what  fenfe  doth  he  mean  that  he  was  born  out  of 
(luctime?  Anf.  (j.)  Negatively;  nor  that  he  was  as  to 
fpiritual  birth  born  too  foon,  but  rather  ton  Ijte.  Alas!  he 
had  been  too  long  a  proud  I'harilee,  a  formal  profelTor,  a 
fiery  perfecutor.  lu  this  fenfe,  he  was  no  abortive, orborn 
out  of  due  time,  but  rather  born  too  late  than  too  foon. 
But  politively  he  calls  himfelf  an  abortive,  or  untimely 
birth,  (i.)  Becaufe  he  was  the  laft  of  the  apoftles  that  was 
called;  the  reft  were  called  by  Chrift  whilft  here  on  earth. 
Paul  was  called  by  Chrilt  from  heaven  after  his  departure 
from  earth  to  heaven.  (2.)  Becaufe  of  the  fuddennefs and 
violence  of  his  converfion.  An  abortion  is  occafioned  by 
fome  fudden  furprifc,  fome  ftrain,  or  violent  motion.  St, 
Paul's  converfion  was  a  wonderful,  violent  converfion, 
out  of  the  ordinary  Way  and  courfe  ;  he  was  fmittenfroin 
his  liorfe  to  the  ground,  and  lay  as  one  dead  in  his  p:iflage 
to  his  new  life.  (3  )  Becaufe  abortive  children  are  lefier, 
weaker,  and  more  imperfec^t  children  than  thofe  cif  full 
growth.  As  an  abortive  chijd  is  the  lenft  of  chddren,  fo 
he  retkons  hiuifelf  the  leaft>i>of  the  Jjkfties,  and  ftiles 
himfelf  fo  in  the  next  verfe,  when  he  thus  fpeaks : 

9  For  I  am  the  leaft  of  ilie  apoftles,  that  am  not 
meet  to  be  called  an  apoftle, becaufe  I  perfecuted  the 
church  of  God.  10  But  by  the  grace  of  God  I  am 
what  I  am;  and  his  grace  which  was  beflowed  upon 
me  was  not  in  vain  :  but  I  laboured  more  abundantly 
than  they  all :  yet  not  I,  but  the  grace  of  God 
which  was  with  me.  1 1  Therefore  whether  <<  ivere 
I  or  they,  fo  we  preach,  and  fo  ye  believed. 

Note  here,  i.  The  profound  humility  of  this  great  apof- 
tle, and  how  he  was  in  his  own  thought;,  he  calli  hiiw- 
felf  the  le«f}  of  the  apujiles  ;  nay,  not  meet  or  worthy  to  be 
called  an  apollle,  becaufe  he  had  perfecuted  the  church  of 
Chrift  with  fo  much  fury  and  fiercenefs.  Ellewhere  he 
ftyles  himfelf,  I  fs  than  the  le  a fl  (.f  all  faints  :  Nor  thatany. 
thing  can  be  lefs  than  the  leaft  ;  but  the  original  being  a 
double  dimiiuitive,  his  meaning  is,  that  he  was  as  little  as 
could  be.  O  admirable  humility!  the  moie  we  know  of 
Godandourfelve.'^,  the  more  humble  appreiitnfions  we(h;ill 
haveofourJclves  ;  ■*  good  man's  thoughisare  always  lo«vclt 
of  himfelf;  the  more  holiiiefs  any  111.11  has,  (he  more  bu. 
mility  he  has.  Humility  is  a  great  evidence  olo\ir.holinefs, 
it  being  indeed  a  great  part  ofour  hohuefs.  2.  How  the 
apoftle  afcribesail  that  lie  was,  wherein  he  dittered 'ffpiiv 
others,  to  the  giace  ofGtid:  By  the  grace  of  God  1  rm 


Chap.  xv. 


I.    CORINTHIANS. 


687 


what  lam.     As  we  receive  oiir  natural  being  from  the 
power  of  Got!,  fo  we  derive  our   fpintual  being  from  the 
grace  of  God  ;   if  1  forbear  what  is  evil,  it;s  from  rellrain- 
inor  [Trace  ;  if  I  follow  whnt  is  fpiritualiy  good,  it  is  from 
fancl  fy  ing  grace  :   Therefore,  not  unto  us,  0  Lord,  not  unto 
us,  hut  tu  thy  giaci  be   the  praife.     Note,  3.   The  blc fled 
fruit  which  the  grace   of  God   produced    in  St.  Paul ;   it 
caufed  him  to  labour,  (-race  is  an   active  principle)  to  la- 
bour abundantlv,  to  labour  more  abundantly  than  all  the 
apolUes  ;  not  more  ihan  all  of  tliem  put  together,  but  more 
than  any  one  of  ihcni  that  were  his  fellow  apoftles,  fepa- 
rately  confidered.     Suth  as  receive  moft  grace  and  favour 
from  God,  are  holily  ambitious  to  do  the  utmoft  fervices 
for  God.   4.   Lell  he  Ihnuld  feem  to  be  too  aflummg,  and 
to  arrogate  any  thing  to   himfelf,  he  adds,  Yet    not  I,  hut 
the  oraceofGod'.uhich  was  with  me.   Behold  how  the  apoftle 
ifcribes  the  fruit  of  all  his  endeavours  to  the  grace  of  God, 
to  the  influences  andallillances  of  the  holy  Spirit  of  grace, 
exciting  him,  affllUng  him,  working  in  hiin,  and  with  him, 
and  fucceeding  of  him  in  all  his   enterpriz-s  and  underta- 
kings, for  the  glory  of  Goil,  and  the  gnod  of  louls  :   /  la- 
kourcd,  vet  not  /,  but  divine  grace  that  went  along   with 
me.  5.   The  inference  which  the  apoftle  draws  from  the 
whoU' :   Therefore,  whether  it  were  J,  or  they,  fo  wtpreach, 
*ndfo  ye  believed;  that  if,wheiher  ii  were  1,  or  any  other 
of  the  apoftle;,  who  l.iboured  moft  in  the  prcachingof  the 
gofpel,  the  doftrine  is  the  fame,  namely,  That  Chrift  died 
for  our  (ins,  arofe  again,  and  will  raifeus.  This  is  the  doc- 
trine which  the  apoft'es  preached,  and  which  you  Corin- 
thians beheved  and  received  ;  therefore  why  Ihooldnny  of 
you  now  fwaggerin  the  faith,  and  dilbelieve  the  refyrrec- 
tion  of  the   body,  which   is  a  blow    made  at   the  root  of 
Chriftianity?   Alas!    ■  hat  have  we  to  carry  of  our  fpirits 
through  all  the  rtfgg^  J  ;ia(ragrsand  crols  difpenfations  of 
this  life,  but  onlv  our  I    -  ■  ■       •  verjian,  only  our   hopesof 
0 glorious  nfurreflim,  a>:d  ;  ■  _,.   d  immortality  ? 

12?  Now  if  Chrifl  be  preached  that  he  rofe  from 
the  dead,  how  fay  foine  amons  you  tliat  there  is  no 
refurrcftionofthe  dead?  14  But  if  there  be  no  re- 
furreftionof  the  dead,  thcnis  Chrifl  not  rifen.  14 
And  if  Chrift  be  not  rifen,  then  h  our  preaching 
vain  and  your  faith  r's  alio  vain.  15  Yea,  and  we 
arc  found  falfe  witncflcs  of  God ;  becaufe  we  have 
teftified  of  God  that  he  raifed  up  Chrifl; ;  whom  he 
raifed  not  up,  if  fo  be  that  the  dead  rife  not.  16 
For  if  the  dead  rife  not,  then  is  not  Chrift  raifed. 
x-j  And  if  Chrift  be  not  raifed  your  faith  z's  vain  : 
ye  are  yet  in  your  fins.  18  Then  they  alfo  which 
are  fallen  adcep  in  Chrift  arc  pcrifhcd.  19  If  in  this 
life  only  we  have  hope  in  Chrift,  we  are  of  all  men 
moft  miferable. 

Our  apoftle  having  aflVrtetl  and  proved  the  refnrredlion 
cf  Chrift  by  ocular  demonftration,  by  a  plentiful  teftimony 
of  thofe  who  faw  him  after  he  was  rifen  ;  and  withal  in- 
formed them,  that  this  was  the  doctrine  of  the  golpcl 
wh  ch  both  he  and  the  reft  of  the  apoftles  had  wiih  one 
confent  preached  to  them,  he  from  hence  infers  the  cer- 


tainty andneceflltyofonrrcfurreftion.  And  becaufe  lomc 
in  the  church   of  Corinth  were  tainted   with  the  wicked 
opinion  of  the  'oadducees,  who  faid  there  was  na  refurrec- 
tion;  therefore  toftrangle  this  monftrous  opinion  amongft 
the  Corinthians  in  the  birth,  he   flicws  the  abfurdity  of  it 
in  thefe  verfes  before  us.     His  firft  argument  runs  thus  : 
If  there  be  no  refurreftion   of  the  dead,   then  Chrift  the 
Head  is  not  rifen  ;  for  if  the  Head  be  rifen,  he  will  cer- 
tainly raite  up  his  members.     Chrill's  refurreaion  is  the 
caufe,  the  pattern  and  archetype  ofour's  :  He  did  not  only 
raife  his  body  from  the  grave,  but  his  churdi  with  him: 
For  indeed  Chrift  is  notperfeftly  rifen,  till  all  his  members 
are  rifen  with  him,  and  r.iifed  like  him.    True  it  is,  th.it 
Chrift's  perfonal  refurreclion  was  perfcft  when  he  arofe  ; 
audit  is  as  true,  that  all  believers  arife  reprefentativtly 
when  Chrift  arofe  :   13ut  till  all  believers  arofe  perlbnally, 
the  refurredion   of  Chrift  has  not  received  itsutmoft  per- 
fecftion.   His  next  work  is,  to  prove  the  certainty  of  Chrift's 
rtfurredtion,  from  the  manifold  abfnrdities,  which  would 
follow  upon  the  denial  ot  it;  as,  namely,  (1.)   If  Chriftbe 
not  rifen,  then  the  apuftle's  preaching  was  vain,  and  their 
belief  of  it  was  vain  alfo.     Cur  prcaChing  is  vain  ;   that  is, 
we  who  in  our  pre  aching  have  foftrong'y  aflertcd  Chrift's 
tefurrection.asan  infalliable  argument  of  the  divinity  of  his 
perfo^i  and  doctrine, have  taught  you  a  vain  and  idle  dream. 
4^nd  your  faith  in  ChriJ},  asrifen  from  ihe  dead,  is  no  better 
than  a  fancy:  vain  alio;   feeing   the  object  of  it    faileth, 
Chrift  as  rifen  from  the  dead.  (2.)  If  Chriftbe  not  rifen, 
then  we  are  found  fdfe  witmjfcs  of  Gid  ;  that  is,  then  St. 
Paul  himftlf,  and  the  other  apoftles,  had  given  a  falfe  tefti- 
mony of  God  to   tlic    world,  in   affirming    that  God  the 
Father  had  raifed  up  Chrift  the  Son  from  the  dead  ;  which 
he  did  not  do,  if  thcrebe  no  refurredlion  of  the  dead.  To 
be  falfe  witnelTes  for  men,   is  a   fin  of   no  common  guilt; 
but  to  bely  God, and  to  be  falfe  witncfles  ftir  God, is  a  fin  of 
an  aggravated  guilt,  which  the  holy  apoitles  could  not  be 
fuppofed    to  be  guilty   of.     Again,  (3.)   If  Chrift  be  not 
raifed  from  the  dead,  then  ws  are  yet  in  our  fins  ;   that  is, 
under  the  guilt  of  our  fin?,  and  liable  to  condemnation  for 
our  fins  :   we  are  not  jnftified  and  ablblvcd  from  them,  un- 
lefs  Chrift  has  expiated  the  guilt  of  them  ;  and  this  he  has 
not  done,  if  he  We  not  rifen, but  remains  himfelf  under  the 
power  of  death  ;  for  he  was  raifed  again  for  our  jiiftiftca- 
tion.     Farther,  (4.)  If  Chrift  be  not  rifen,  then  they  which 
are  fallen  uf.eep  in  Chriji  are  perifhed ;   that    is,    the  dead 
faints  in  general,  and  the   holy  martyrs  and  I'ufFerers  for 
Chrift  in  particular,  who  are  fallen  .jlicp,  are  periflied  m' 
terly,  and  loft  finally,  if  there  be  no  refnrreaion  ;  martys 
will  then  be  great  lofers,and  martyrdom  great  folly.   Laftly 
Then  Chriftians,  are  cf  all  men  mojl  miferuhh.   A^  if  the 
apoftle  had  faid,  As  thole  martyrs    uere  errant  fools,  and 
perifhed  as  fuch,    who  laid  down  their  lives  for  Chrift,  if 
they  have  no  hopcsofa  refurredion,  when  they  fliall  t  jke 
them    up   a^ain;   fo  we  Chriftians    that  furvive,    are  the 
wretchcdft  creatnresupon  earth  who  undergo  allthcfuf. 
Xering>  and  hardfhip;  of  ihi   Itflf,  and  drny  ouifelves  many 
comiorts  and  advantages  which  we  might  enjoy.   If  after 
this  mortal  life  wa   have  no  hope,    who  woul  I  care  to  dc» 
well,  or  who  would   fear  to  do  ill  ?    Were   this   believed 
none  would  live  fo  fle/hly  and  fenfual  a  life  as  thofe  that 

do 


688 


I.    CORINTHIANS. 


Chap,  xv. 


Ao  not  believe  the  rcfurrf  Aion  of  tlic  flefti ;  and  nor.e  wo'-ild 
be  fo  niiferal  le  in  tMs  life,  as  the  lioly  IVif-JcnyingChril- 
ti.in,  had  noi  he  an  hope  after  deuth  of  a  gloiious  lefar- 
redion.  Lciii ,.  Ij^nre.That  true  Chi  iflians  would  be  more 
unhappy  than  any  <>:hrr  meu.  if  their  happincfs  were  con- 
fined to  :l)i;  life  only  :  Ifeu  e  ofctl  men  mo/}  tniferabir. 
WeCliiiftiamare  niirr  mifcrab'e  tha-;  other  mortals;  and 
we  aponiesard  nitnifters  tnoieinifcrable  than  otherChrif- 
tiaii'i,  who,  liku-  beacons  upon  the  top  of  mountains,  Itand 
open  continually  to  altftorms  and  tenipclh  raifed  ugainft 
ns  by  n)en  and  devils. 

20  But  now  is  Chrifl  rifen  from  the  dead,  and 
hccome  the  firfl.-fruits  of  them  that  llept. 

Note  here.  {\.)  The  rcfurreftion  of  Clirift  declared! 
NriW  tiCkr'iJt  rifen  frmx  the  dead.  (2.)  Our  refnrreftion 
fi  01)1  his,  inferred  and  infiircd  ;  he  arofe  as  the  jirjt  fruits  of 
:l.em  that  flept.  The  terms  of  firft-fruits  is  metaphorical, 
alluding  to  the  abhtion  of  the  firft-fruits  in  the  Leviiical 
law,  Lev.  xxiii.  p.  Thefe  were  offered,  both  as  an  ac- 
knowledgcfijent  that  the  whole  crop  was  God's  and  as  a 
pledge  and  alTurance  of  their  enjoying  the  whole  crop  from 
God,  .Tnd  as  a  tnean  by  which  the  whole  crop  was  confe- 
rrated  and  fanftificd  to  their  ufe.  As  fure  as  the' whole 
harveft  follows  the  firfl-fruits,  fo  fliall  thefaints  refnrrec- 
tion  follow  the  rcfnrrcction  of  Chrift,  as  .in  efftct  follows 
its  proper  caufc  :  For  Chrifts's  refurredion  is  the  mer.'to- 
rious  caufe,  the  efficient  caufc,  and  the  exemplary  cai:fe 
of  our  refurreclion  ;  and  as  itisthecaiife,  fo  is  it  the  pledge, 
the  carneft,  and  the  full  aflurance  of  ours.  3.  Chrift  is 
called  tiie  firft-fruits  of  them  that  flept ;  that  is,  the  firft- 
fruits  from  the  dead  of  them  that  ftept ;  not  as  if  Chrift 
verc  abfolutcly  the  firft  that  was  railed  from  the  lient], 
for  we  read  of  one  raifed  by  Elijah,  and  another  by  Eli- 
fha.  and  of  Lazarus  raifed  by  Chrift:  But  thtfe  were  fo 
raifed  as  to  die  again ;  they  were  not  raifed  to  a  life  of 
immortality  :  But  now  Chrift  was  the  firft  that  arofe  ne- 
ver to  ^ie  more:  the  firft  that  zrcSe  by  his  o'  n  pov.cT, 
the  firft  that  arofe  to  give  others  a  pledjre  ard  alTurance  tf 
their  rifing  after  him,  and  of  their  rifing  Ike  unto  Jnm  : 
Chrift's  refurredion  is  the  caufe,  the  pattern,  liupiedgr-, 
the  affurance  of  the  believer's  refurreclion. 

21  5  For  fincc  by  man  came  death,  by  man  came 
alfo  the  refurreclion  of  the  dead.  2  2  For  as  in  Adam 
all  die,  even  fo  in  Chrifl  fliall  all  be   made   alive. 

Here  koC/,  That  our  apoftle.toprove  Chrift's  refurrec" 
tion  to  be  the  caufe  of  our  refurreclion,  makes  a  compai  i- 
fon  betwixt  Adam  and  Chrift,  whom  he  reprelents  as  two 
originals  and  fountains,  the  one  of  death,  theotheroflife  : 
As  by  Adam's  fin  all  that  are  partakers  of  his  human  na- 
ture die  a  natural  death;  fo  all  that  are  partakers  of 
Chrift's  divine  nature,  all  that  .ire  his  fpiritnal  feed  and 
ofFipring,  fhall  he  raifed  and  made  alive  by  him;  for  the 
cxprelTion':,  in  a' Jam,  sndhtChri/?,  to  denote  a  caufuality 
in  both,  the  one  of  death,  the  other  oi  life;  as  the  deaih 
ol  all  mankind  came  by  Adam ,  fo  the  refurrection  of  all 
tmiikind  ronics  by.Chrift;  the  wicked  (hall  be  raifed  by 
h'lm  nffirio  judicls,  hy  the  power  of  Chrift  as  their  Lord 
and  Judge  ;  the  righteous  (liall  be  raifed  bmefcio  mediaiTr- 
rit,  by  virtue  of  their  union  vith  him  as  their  Head. 


23  But  every  man  in  his  own  order  :  Chrift  the. 
firll-trutts,  afterward  they  that  are  Chiifl's  at  his 
z\  Then  (>  iTidh  the  end,  when  he  (hall 
—  ^  .  -iivcrcd  up  the  -:ingdom  to  God,  even  the 
Father}  when  he  (hall  have  put  down  all  rule  and 
all  authority  and  power.  25  For  he  mu  ft  reign  till 
he  hath  put  all  enemies  under  his  feet. 

Here  ourapoftle  anfwers  an  ol-jection.  Sotne might  fay, 
If  Chrill's  rcfurreftion  he  the  caufe  of  the  believer's  rcfur- 
reftion,  then  why  did  tit  all  believers  rifcwiicn  he  arofe? 
The  head  being  rifen,  why  did  not  all  the  members  rife 
with  him  .'  Hefln/u'er/,  No  ;  God  had  appointed  an  order 
which  niuft  be  obferved  ;  and  this  order  was,  that  Chrift 
flioiild  be  the  firlt-fruitsof  the  harveft ;  that  he  fiiouldrifc 
firft  from  the  dead,  and  then  that  they  are  Chrift's  at  his 
coming  to  judgment  will  rife  after  him.  And  then  cometh 
the  end ;  that  is,  the  end  of  the  world,  v  hen  Chrift  viill 
deliver  up  his  kingdomto  Cod  the  Father.  What  kingdom? 
his  mediatorial  kingdom,  which,  as  mediator  he  rcteived' 
from  his  Father  ;  not  his  natur.d  and  e'Jential  kingdom, 
which,  as  Cod,  he  had  with  his Fstiier  from  eternity  ;  this 
fhall  never  be  delivered  up,  for  of  this  his  kingdom  there 
ih^ll  be  no  end  ;  but  an  end  of  the  world,  Chrift  having 
fiibdu-d  all  his  and  his  chin-ch'l  encniies,  and  put- down 
all  rule,  a'jthjriiy,  and  power,  both  in  the  woi  Id  and  in  the 
church,  he  fhall  deliver  <tp  his  meJiator-al  kingd.jsn  to  his 
Father,  and  reign  no  longer  a  5  iVlediator,  and  .^5  deputed 
by  his  Father  ;  but  he  fliall  ft. 11  reign,  eternally  reign,  at 
God  equal  with  the  Father:  For  his  kingdom  is  an  ever- 
laftinfr  kingdom,  and  his  dumiaMBjkLiieth  loeiernalages- 
Hcrews^e,  That  when  our^^^^^^tting  forth  the  order 
in  whichjttie  faints  fiiallari^^^^Ks^M|hingof  a  filcantl 
fecond  refurreclion,  nothin|^^^^H  and  fecoiid  coming 
ol  Chrift  to  judgment ;  one  i^^^H  on  earth  a  thoufand 
years,  and  a  fecond  to  judge. ^Wne  world.  Mention  is 
here  made  of  a  general  refuireLlion,  when  all  the  faints 
fhall  be  raifed  togeiher,  but  not  a  word  of  fome  b^iiig  rai- 
fed before  the  reit  to  reign  wiih  Chrift  a    thoufand  years. 

v.'j  T iie  laft  enemy  tliat  fli;ill  be  dcftroyed  is  death. 

?'Ji;  here,  r.  What  fin  has  fubjefted  the  human  nature, 
to,  and  th.it  IS  death;  fin  br.'i'ght  mortality  intoour  na- 
tures, and  the  wag(  s  of  fin  is  death,  a.  That  death  is  an 
enemy  to  humanity,  an  ciifiny  to  the  w  hole  race  of  man- 
kind, both  to  body  and  foul.  :o  the  righteous  and  wicked  ; 
to  the  body,  by  turning  tbut  which  is  the  glory  of  the  ere- 
ation,  in  a  moment,  into  a  rottennefs  and  puirofadion  ;  to 
the  foul,  by  occafianing  its  fep.iration  from  the  body,  to 
wards  which  ithajfo  ftrong  and  affectionate  an  inclination 
and  defire,  as  its  old  companion.  Death  i<^  alio  an  enemy 
to  the  righteous,  as  it  blunts  the  edge  of  his  d'  fires  after 
heaven,  and  abates  that  joy  which  he  f.'iould  iiavc  in  the 
believing  thoughts  and  apprchenfions  of  hea\tn;  andttis 
an  enemy  to  the  wicked,  as  it  is  3  pafTage  ro  everlafting 
mifcry,  by  their  falling  immediately  into  the  h.tnds  of  the 
living  God,  froui  whofe  mouth  they  receive  a  final  iVntence 
to  depart  accurfed  into  everlafting  firp,  prepa.-ed  for  the 
devil  and  his  angels.  3.  That  this  enemy  is  the  laft  ene- 
my: Ic  is  fo  to    the  children   of  God;  when  they  have 

overcome 


Cn.vr.  ^v. 


I.     CORINTHIANS. 


€9rj 


overcome  death,  tlicy  have  overcome  all  their  enemies  at 
onoe,  anil  erpecially  their  worft  enemy,  fin,  wliich  they 
could  never  ovcrcmne  before  fully.  Blenid  be  GoJ, 
thotigh  death  came  into  the  world  by  fin,  yet  lin  fh:dl  eo 
out  of  the  world  by  d-ntti.  Note,  4.  This  hfl  enemy  (hjll 
b;  d(-(lroyjd,  bv  lofnig  its  fling  that  it  cannot  annoy, 
Iiv  lofing  its  terror  tiiat  it  cann'Jt  amaze,  by  lofing  its 
power  that  it  cannot  dcftroy  ;  and  by  lofing  iis  very 
bein;^',  it  lh.-i!l  be  fin-lly  abclifhed  and  dcllroycd  by  a 
refiineilion  from  the  dead.  j\',fc,  5.  The  dcftroycr  of 
death,  this  laft  enemy,  is  Chrift,  Hofca  xiii.  14.  Izvill 
tr.nf:m  ihtm  from  'lie  poiver  of  the  grave,  I  will  rtileem 
ihtm  from  dtath.  Chrill  has  cnnqiiertd  death  mcritori- 
oully  by  his  fan(£lification,  vidlorioiifly  by  his  refiirre(5lion. 
6.  The  fcope  and  drift  of  the  apolUe's  argnnT'nt  in  this 
aiT-rtion,  and  that  is,  to  prove  the  neccflTisy  of  his  refur- 
reiflion  ;  the  argument  lies  thus,  Chri(t  miifl  reign  till  all 
his  enemies  arc  defiroyed,  but  death  is  one  of  (hcfe  eneinie-, 
the  lail  of  them  which  keeps  the  believer's  body  from  union 
■with  his  foil!,  and  from  comnuiiiion  with  Chiill,  therefore 
death  muft  be  dcllroyed  ;  and  there  is  no  other  way  to  dc- 
ftroy  death  bat  by  a  ref;irre£lion  from  the  A<!:iA,  which  is 
the  truth  our  apoftle  flrongly  proves  through  this  chapter. 

27  For  he  hath  put  ail  thin.^s  under  his  feet.  But 
whet)  he  faith  all  tliin^^s  are  put  under  him,il  isma- 
nifeft  that  he  is  excepted  which  did  put  all  things 
under  him.  28  And  when  all  things  fhall  be  lub- 
dueJ  unto  him,  then  fhall  the  Son  alfo  himfclf 
be  fubjeft  unto  him  that  put  all  things  under  him; 
that  God  may  he  r.ll  in  all. 

Our  .ipoflrle  here  proceeds  in  the  argument  which  he  bc- 
g>!n  at  the  24th  and  afih  verfes,  that  Chrift  muft  continue 
as  Mediator  to  rtiv-n  till  all  things  are  fiibjed  to  him,  and 
all  enemies  fnbduc  i  hy  him :  This  the  apoillc  here  proves, 
becaufe  God  the  Fathcnipr?  put  all  things,  and  all  pcrfons, 
under  his  Son's  feel,  as  Mediator,  himfelf  only  excepted  ; 
God  the  Father  havmg  refcrved  to  himfelf  his  own  fovc- 
rcign  empire,  and  fupreme  authority  ;  he  being  excepted 
from  this  fiibje£tion  himfelf,  who  gave  it  to  his  Son.  And 
vhen  all  thinijs  fhall  be  thus  fub(hied  to  Chrifl,  then  iiis 
mediatori  1  kingdom  fhall  be  delivered  up  to  Iiis  Father 
from  whom  he  did  receive  it  ;  yea,  the  S)n  himfelf,  as 
Mediator  and  head  of  the  church,  fliall  be  fubjeCt  to  the 
D-.'ity,  that  God  the  Father,  Son,  and  Holy  Ghofl,  may 
be  all  in  all,  by  afull  commimication  to,  and  intimate  union 
with  the  faints.  Letirn  hence,  i.  That  the  mciiiaturial 
kingdom  ot  Chri.l  was  given  to  him  by  God  the  F-<ther, 
as  a  reward  for  his  fufFerings,  Piiil.  ii.  8,  9.  He  became 
obedient  fj  the  de.,th,  where f  re  God  hath  highly  cx'il/ed  him. 
1.  That  thismediatcrial  kingdoin  was  given  t'  Chrill  only 
according  to  his  hu.man  nature  ;  feeing  the  human  nature 
only  fuHTered,  and  the  divine  nature  is  capable  of  no  fuch 
exaita  i.'n  or  new  doniini 'M.  he  wr>s  thus  exaPcd,  Bccaufe 
he-  Mas  the  Son  of  man.,  J  )hii  v.  27.  Learn,  3.  That 
di  rii;;  the  continuance  of  tlie  mediatorial  kii;glom  of 
C  !  1  t  'he  Fithcr  j'ldjis  n  >  man,  but  comniit  alljudg- 
iner.t  rnto  his  S  >n,  uivin^'  him  fu'I  p)iver  and  authority  to 
punilh  and  reward  according  to  liib  own  \virdom,v.'ill,'and 


picafurc  ;  and,  as  Lord  of  all,  he  pivss  laws  to  all.  4. 
That  this  media'oriul  kingdom,  Cliriit  fhall  certainly  lav 
down  ;  when  all  things  arc  fubJued  unto  him,  tlx-  excrcifc 
of  his  kindly  power  lliall  KC-i^e  then  ;  and  as  Chrill  is  iir.\v 
all  in  all  vitii  rehiiion  to  his  church,  the  Goilh.ead  ilirt 
will  be  all  in  all  ;  and  Chrifl  himfelf,  (ts  man,  will  be  fuB- 
je£l  to  his  Father,  as  well  as  faints  and  r.ngcis  arc  fuhic(Jl  to 
him.  Prom  tliofe  words,  God fli(dl  le  till  in  all,  \\c  learn. 
That  all  the  faints  fhall  be  abimdanily  f^'isficd  in  heaven, 
w  iih  the  fruition  of  tlie  Deity  alone  ;  there  is  cnoi;gh  ii> 
God  alone  eternally  to  fill  and  futisiy  all  the  blcflcii  fiiuls 
in  heaven,  without  the  addition  of  any  creature,  comiort. 
G'jd  is  complcat  fatisfa(?.i  n  10  his  children  in  the  abfeuc< 
(I  mufl  not  fay  want)  of  all  other  eiijov'D''nls  :  we  ih?!! 
want  none  of  thetn  at  our  jouiney's  end,  for  there  (jod 
will  be  all  in  all  ;  as  in  he;ivcn  we  Ihull  fee  God,  fo  wc 
Ihall  there  eye  nothing  but  God. 

29  Elfewhat  (hall  they  do  which  are  baptizrti- 
for  the  dead,  if  the)  die  hie  not  at  all  ?  Why  arc 
they  then  baptized  tor  the  dead  ? 

Expofiters  do  vary  exceedingly  in  the  fonfe  and  interpre- 
tation of  this  difficuh  text ;  foine  underlLind  itcfalacra- 
menial,  fome  sf  a  funeral,  and  fume  of  a  inetaphorital 
baptifin  or  wafhing.  Thofe  who  iindcrfland  it  of  a  facra- 
mcntal  baptizing,  fay.  That  the  baptized  fr  the  dead,  arc- 
thcfe  who  are  b  ptizcd  upon  the  article  of  the  refurrcflion 
of  the  dead,  and  conftquently  in  hope  of  the  rcfurreflidr)-: 
As  if  the  apofUe  lu-id  faid.  As  for  thofe  amcMjg  you  in  the 
church  of  Co'-inth,  who  arc  baptized  perfons,  and  yet  deny 
the  refurreilion  of  the  dead,  I  would  i!.  maud  ot  thtm  why 
they  have  in  their  baptifm  in.-jde  a  profeflion  of  believing, 
the  article  of  the  refurredion  r  Why  were  ihey  baptized  in. 
this  faiih  if  they  now  renounce  it  .'  To  be  a  baptized 
Chrini;)n,  and  yet  deny  the  refurre£li<.n,  is  a  flat  .-;nd  plain 
contradiiStitlh.  Others  iindcrfland  it  ot  a  funeral  w.-.fliing 
of  the  dead  rorpfe,  in  order  to  biirial  ;  and  they  (;;v  this 
was  done  in  the  bi  lief  and  (xpcdaiionof  the  dead  body's 
rifing  again.  As  if  he  h.^d  fdd.  If  the  dead  crrpfe  f)i.ifl 
never  rife  rnore,  to  what  purpofe  do  you  wzfh  ihein  r  Do 
men  give  refptdl  where  there  is  no  hope?  Others  \i  ill  liavc 
a  metaplioiic.il  and  ailcgorieal  hajjiifm  here  inteiided, 
namely,  afniclions,perfe>:ntious,.aiid  niarijrdom:  As  il  he 
had  faid,  if  there  b'-  no  r(-Ti!rri£li(  n  ot  ilie  dead,  \-.liat 
bi  nefit  will  scenic  to  thofe  that  fuffer  pcrfecu^ionand  death,, 
itfelt,  for  pi(-ifefling  and  detcmliug  therefurreClion  •  f  fome 
that  are  dead,  namely,  Chrilt  Jefus,  v.hrfc  rcfurrcdlit  11  is- 
pafl  ;  .'.nd  of  the  faints,  whole  rcfiirrtcSlion  is  to  coii-.e  .?■ 
So.'nc,  lall  of  all,  render  the  words  thus  :  Moreover,  «hat 
fliall  tliey  do  that  are  baptized,  for  the  frke  ot  il'.e  de^d  r  It 
the  dead  are  not  raifedatall,  why  arc  they  iheietore  b.p- 
tized  for  the  fake  of  the  de:!d  ?  As  it  ihc  aju-ltle  had  l.ii,', 
Wliat  fliall  they  do  which  a;e  baptized  for  the  f;  ke  o(  the 
holy  Gints  and  martyrs  deceafed  .'  Is  it  n-'t  by  reafoii  of  ihini 
thattliey  take  uptheprtfeflion  of  Chrilti,ini;y?  Yes  furely; 
the  figlii  of  the  holiriefs  of  their  live.',  andotiheir  courajrc 
and  condancy  at  their  deatl.s,  hasflirrcd  1  p  many  totfpouic 
the  fame  holy  religion, aiul  load.nit  thcmftlves  intoit,  by  'he 
facrament  of  baptifm.  Tie  death  of  ..n  cirintnt  fain-  m;;d<; 
r.  great  number  of  difciples  in  ihofc  days,  and  the  bleod  of 

4S  an 


6go 


I.     CORINTHIANS. 


CHA?^  XV 


an  holy  martyr  baptize.i  wTioI.*  ci:i"s  :  Now,  to  what  pur- 
poft:  is  all  this,  ///he  dead  rife  iiit  al  a.!. 

30  And  why  flanJ  we  in  jeop  irdy  every  hour? 
qi  I  protcH  by  your  rejoicing  which  I  havj  in 
C.'irill  jcius  our  Lord,  1  di^  duly. 

OiirapolUe  is  ftill  arguing  for  the  beli-f  of  the  refiirrec- 
lioii  of  tlic  dead,  and  feems  to  fpcak  here  after  tliis  tmnner: 
What  folly  won! J  it  be  in  Cliiil^ians,  to  cliiifc  a  religion 
that  cxpofcs  lis  continually  to  death  and  dancfr  ?  Whv 
flioiild  we  run  the  hazard  of  the  lofs  of  ellate,  liber'y,  and 
Iji'i;  itfclf,  if  there  beno  rernrrtdionin  order  to  a  retribution 
when  onrcciurage  andconflancv  f  t  Chii't  and  Ids  huly  re- 
ligion ih:ill  be  acknowk-d;;(.d  and  rewardrd?  fVI  v floiiiiue 
injcparj^  tvery  hur  ?  linimating,  that  it  would  be  the 
jjrcatell  foUv  and  madneff,  to  fiifFer  the  worll  of  evils,  for 
tile  f.ikc  of  Chrirtianity,  if  all  our  ho|-.es  perifli  in  the  grave. 
He  adds  farther.  That  as  to  himll'lt,  he  died dmly  ;  that  is, 
was  coniimialK'  cxpofed  tu  death,  in  danger  of  ;t,  inexpe-J- 
tafion  of  it,  and  in  a  preparation  for  it  ;  wl;ii."h  he  wouM 
never  hive  been,  if  he  had  not  an  expectation  of  a  glorious 
refiirredion,  when  all  his  fu  tie  rings  and  fervices  fliould  be 
rewarded.  And  to  confirm  the  truth  of  what  ho  faid,  lie 
hinds  it  wi'h  a  folcnin  proteftation,  I proteji  hf  y.ur  rrj^ic- 
i'lg,  w'-ich  I  have  in  Chnji  Jeftts  our  LcrJ,  I  die  daily  \ 
that  is,  either  I  proteft  by  all  that  j<>y  which  I  have  in  your 
converfinn  to  Chrii'tianity,  and  by  all  that  rejoicing  \\hii.h 
ii  found  with  me  for  the  fiiccefs  of  my  iniiiidry  among 
yon  ;  or  elle  I  proteil  by  all  that  rejoicing  which  I  have 
in  common  with  you  and  all  Chriftians  under  the  heavitll 
fuffetings  for  the  I",  ke  of  Ciirill  Jefus  tur  Lord,  that  I  live 
cominiiailv' a  dyinglife,pcrjK;tua!ly  in  expeiflatioii.  of  death, 
an.i  preparation  for  it. 

32  If  after  the  manner  of  tricn  I  have  fought  with 
hearts  at  Ephclus,  what  advantageth  il^ie,  if  the 
d*.Md  life  not  ?  Let  us  eit  anddriuk;  fur  to-mor- 
row we  die. 

Tlic  apofllc  had  mentioned  hi;  fiifFerings  in  jrcneral  in 
tlu-  former  vcrfes,  to  t;ftify  his  belief  anJ  ho]  c  ot  a  future 
rertirrci''l!on.  Here  he  relates  one  particular  kind  and  m.Tn- 
nor  of  fdilering  ;  namely,  \\\^  fighling  xvxth  heafli  at  Epl'tfus: 
To  what  purpofe  he  had  ih  it  mii;hty  llrngc'e  there,  and 
ran  fiich  a  hazjrd  of  his  life  as  tint  was,  if  tie  had  no  hope 
of  a  better  life  nftcr  this,  no  expe<fVation  of  a  Mtlfed  refur- 
rc(fti.'n  ?  If  I  have  fought  ivilh  ben/'s  at  Ephcfu:,  &.C.  A 
iwi.fold  interpre'ation  is  given  of  thcfe  words :  Siire  un- 
dcriland  ihcm  I'tterjUy  and  pmpcrly,  that  he  did  rcalK' 
combat  with  wild  bcalls  \  it  being  uftial  in  thofc  times  of 
pcrfecution,  under  Heathenifh  powers,  to  cv.ft' Chrillians 
to  wild  bearis  :■  the  comrnon  cry  then  was,  Chriflicms  ad 
hints  \  Avvav  \\  ith  the  Ctiridians  to  the  lions.  But  L:ne 
objetff  againfi  this  interpretation,  That  the  apoftle  being  a 
freeman  of  Rome,  had  tio  fiich  indignity  offered  to  liini  ; 
that  in  the  aiflsof  the  apolUes,  St.  Luke  gives  no  relation 
of  it ;  and  that  the  apofll>  limfelf,.  in  the  catalogue  he 
gives  of  Ills  fuiFertng-,  2  Cor.  xi.  makes  no  mention  of  it, 
uiilefs  it  be  coinprchetrled  i-ndcrthofe  general  words,  In 
decll s  cflt-n.  0;heis  tlcrct'irc  undcrili.nd  the  words  in 
a  metaphorical  leuU,    I  have  Jaugit  zvilh  beajls;    that  is. 


V.  i;h  fava^c  men,  with  men  like  htafts  in  their  mannTs 
and cndii ions.  And  thus  fomc  refer  this  crnfllft  to  /  '  = 
xix.  where  we  read  of  Ids  contcll  wi'h  lJ..mttrius,  rnd  tix* 
filverf-ni:ii>,  ab'iit  Diani's  ten  ;  le  at  Fphi  fus.  Others 
r.!cr  it  to  Adls  xiv.  v.lun  he  w-:  s  /.•  ufd  at  /.ylh?,  and  left 
f(jr  ileal!.  B;:t  w  iiclher  we  iiiideritiitd  it  liierallv  1  r  fii-':- 
rit'.clv,  'he  fiirce  of  thenri<iim(nt  lies  thus  :  If  I  have  ur.- 
d.  rgone  fiieh  eciihs  and  dan^;ers  at  Fj  hefus  as  J  have  di  ne, 
and  expofcd  my  lite  to  the  utimdl  hazard,  in  hopes  of  an 
lijppy  refi.rriiilii'n,  what  profit  is  all  ihisio  n-e,  if  there  bo 
r^o  refurreetion?  w  hat  got  I  by  fuch  haznrils  2nd  hardthips,  if 
there  be  no  lit.;  to  come?  Nav,  if  millers  be  To,  it  is  more 
reafonableto  fay.  Let  us  e/it  and drii.f-  ';r  to-nismuj  tir  die. 
\  erilv  then,  fenliul  f(X>ls  are  thcwifei!  mm;  and  iVev  have 
the  b'-li  i/t  if,  that  gratify  their  app'^ilcs  and  bruiiOi  defirts 
cxpccling  they  fhall  fliorily  die,  and  there  will  be  an  end 
ot  them.  Learn  htnce,  i.  That  fai'h  in  the  rcfiirreflion 
to  a  future  lite,  cncourapes  us  ai^ainrt  all  the-  troubles  aiiii 
adlictions  of  this  prcfjnt  lite  ;  the  hope  of  future  ri)otl,  ii 
a  powerful  fupport  under  the  prelfiire  and  burden  of  pre- 
fect tvil.  2.  That  upon  fiippofition  that  theic  is  no  hap- 
pintfs  beyond  the  grave,  a  life  of  Anfual  plcafure  is  not 
abfurd:  The  epicure's  feng  (Hde,  lite,  h  de,  fofi  rtfirtrni 
nuUa  vohptaf  \  Eat,  drink,  and  pUiy,  vhile  it  is  day,  fr  af- 
ter death  no  tnun  fhall  breathe)  fecms  not  unreafonablc. 

33  Be  not  deceived,  Evil  communications  cor- 
rupt ;^ood  manners.  34  Awake  to  ri^htcoufnefs, 
and  fin  not.  For  fome  have  not  the  knowledge  of 
God  :   I  I'pcak  this  to  your  fiiame. 


Here  the  apoftle  advifcs  the 
rupted   in  their   inanncrs  by 
cures  would  be  ready  toiiii 
perfons  on  to  ill  deeds  ;    t 
communicatirn   ai:d  difcoui 
your   m^ials  by  evil  commuii" 
exhortation  whh  a  forcible  nioi 


heed  of  being  cor^ 

cd    principles  cpi- 

l!l   wo:;Isdraw 

she,  Ic<  k    to  your 

heed  of  debauching 

and  he  backs  this 

caufe  that   fuch  fcn- 


fual  principles  and  lewd  opiniiuis  fliew  that  men's  con- 
f..iences  and  reafon  are  in  a  c'eep  deep,  and  that  a  fotfilh 
Itupulity  has  benumbed  tiiem  :  So  much  is  iir.plicd  in 
the  next  words,  Aiiake  to  rightroiifnefs,  and  f.n  not.  Here 
r:tr,  I.  That  ftn  is  frequently  in  fciipture  cotr.pared  to 
ikcp,  and  very  fitly,  bccaufe  firnirs  apprehend  things  no 
be  for  than  men  sllttp  ;  all  their  apprehenlionf  of  God  and 
Chrifl,  or  heaveaand  htll,  of  ct.inity  r.nd  a  life  to  come, 
are  flij;ht  ard  hcvoriog  notions,  wild  and  uncertain  giiei'cs  ; 
and  the  moft  fiib.flaiitial  reali'ies  are  wiih  ihctn  but  mere 
fancies.  As:ain,  he  that  is  aHeep,  is  vcid  oi  all  care  and 
fear,  full  of  fuigetiulncfs,  unappichcnrive  of  dangers  ;  fuch 
is  the  finner,  whilft  he  continues  .illeep  in  fin,  lecure,  but 
not  fafe.  2.  That  repentance  is  the  foul's  awaking'  otit  gf 
the  deep  of  fin  :  The  foul  roi/cs  up,  apprehends,  and  ton- 
fidcrs  its  danger,  whilil  there  is  a  pollibility  to  efcapc  it, 
and  accordjni'ly,  by  repentance  fiics  from  the  wrath,  to 
come.  3.  That  it  \<  not  enough  that  we  awake  frem  Hn, 
hut  wc  mult  awake  to  rightcoufnefs  ;  wc  tr.ifl  not  only 
efchew  evil,  but  di>  gcc-<f ;  fur  a  negative  holinefs  favcs 
none  ;  the  pofi'ive  fiuitsof  holinefs  towards  Gcxi,  and  riidi- 
tcoi'fnefs  towards  our  nfithbour,  rriuft  be  brough*  louii 
by  us,  and  the  duties  of  _^b>Mh  l.ibres  te  obfcrvcd  of  us, 

tliis 


Chap.  xv. 


I    CORINTHIANS. 


691 


tliis  will  be?n  argument  of  our  fiRCcrity,  and  an  ornament 
til  cvir  proftflior. :  Tlie  want  of  ihis,  tljcaponit  tells  the 
Corin.tiiians  lierc,  arguej  them  n-)t  to  have  the  true  know- 
ledge of  God,  v.hich  was  rcjily  m.itfer  of  flume  10  them, 
confiilcring  th.;mean$.''.ncl  advantage"!  enjoyed  by  them:  Sum 
/■.jtv  r.ztthi  lit:ix.<lci{ge  of  C>.it  I  fjfak  this  to  puijhaine. 

f,',  \  But  fo!ncm.in  will  f.iy,  How  arc  the  dead 
nitccl  up;  ,T.id  with  wbat  bofly  do  they  come?  3S 
Thou  fool,  that  which  thou  fowefl  is  not  quickened 
except  it  die.  37  And  that  wliich  thou  fotveft,  thou 
fowcQ;  net  that  body  that  flinil  be, but  bare  grain. it 
may  chance,  of  wheat,  or  fome  other  ,5-7m'?2.  38  But 
God  givcth  it  a  body  as  it  hath  pleated  him,  and 
toevory  feed  his  own  body. 

Our  apDillf  jiaving  fully  proved  \\\(  do<9rinc  ff  the  re- 
fiureclion  to  the  lv)Jy,  in  i!-..:  foregoing  part  of  tlic  chapter 
COT.  s  nc;Kt  to  anfwcr  liio  objcclions  that  inicht  be  made 
agaiiili  the  body's  rtTi)rrcclii)n.  And,  firll,  Thn  it  feems 
i.iipof.nble  that  the  d^ad  lliould  rile  :  To  this  he  anfwcrs, 
rh;it  It  i,  as  pofliblc  for  the  dvad  to  rife,  ^is  it  is  for  corn 
fov.n  ii  the  earth  to  be  quickened  after  it  dies  in  the  earth; 
corn  fown  rots  aijd  dies,  yc-.  k.  ith  not  pcriih  by  d)  inj;,  but 
ri.li-  up  green  and  freih.  Thris,  tlic  btxiy  r)wn  in  tlic 
grave  is  tiit  loft  ;  ilionrji  the  parts  ot  the  body  by  dear!) 
aicdiirjlved,  yet  thevare  not  anniidjatcd;  they  are  fcaitered 
but  iliey  are  notpcriiliel  :  They  lofe  not  their  cntify.n  lien 
tlv'y  part  wish  their  rch'i  j"  to  hnmani'y  ,  vhatfoever  we 
Joft  at  dsatli,  is  not  l.ft.  to  G'xJ  ;  his  knowLd^e  i-  infini'e, 
and  his  power  unliir.itcd  ;  h  is  r^  cafy  for  God  to  ra  fe 
'"ir  bodies  out  of  t!;?  djA^^^o  ;r.akc:  ihcm  at  fi;fl  out  .if 
:  '^h-ii'^:  T-rr-r-i'-r.^i^^^fcd  i.he  Pharirees,  whodcnied 
':^^^H|(  r.il  Imv.uig  thej(rii>iurcs, 
^  ■■-.  ,  ••j^^^^f-  -9-  The  next  objedi'/n 
rjninft  the  body's  refi^^^V  is  this  :  Wh.-,  f  v  the  ob- 
''dors.-can  del'cribewlW^p- '  ''  :hc  dead  fliall  arife  ? 
)iir  apolUc's  anf'.ver  is  m  il.;  I'hat  our  b'lrli.s  fhall 

"iilc  thi-  f.m-,c  i:i  fiibrtiincc-,  l.-uj^li  not  in  qualities;  as 
'•^rn  Town  is  raife.l  in  (iibltance  and  kind  the  fame,  but 
divers  in  qu;di(ic<;,  cor.-.ing  up  w'th  blade  and  ear,  and  corn 
m  i^,  it  docs  not  rifi:  in  tiic  fame  figure  in  which  it  was 
(own,  but  it  ariffs  in  the  fame  nr'.tiue  iti  wliich  it  was 
i 'Wn  ;  'J'hat-whlcli  was  fown  wheat,  avifes  wheat.  Thus 
'-■iir  bodies  fown  in  the  grave,  fh.dl  ariie  fubftanii.illy  the, 
iivnc,  but  in  «iifFc-rcnt  qii^ilitiLS.  fl.-rew.-.  That  il-.ofe 
^^  lio  did  not  beiievf  tl<e  rofiirredlion  of  the  Mdy,  jir.l.'rd 
i'  not  onlv  an  impof?ible  thini',  1-  it  an  nn  '  orthy  tiling,  for 
God  to  ruifc  tlie  dend  ;  fhoy  fioked  up  ^n  the  bndv  as  the 
f 'pul-hrc  and  orifon  of  the  f^id,  and  accounted  it  the  fold's 
rbict.;ll  h.ppinefsto  be  delivered  from  tiie  boviy,  ellcemincj 
It  a  real  punilh  nent  to  the  fi.ul  10  bea<;r.in  reunited  to  fo 
rrei^a  cl.'g  as  the  b;)dy  is.  Tiierefore  to  tiiis  objeftion 
ih?:  apofllc  returns  a  lati-ifaflory  anfwcr,  by  (hewing  [lie 
li.lp^.'  ch.inr- which  Ciail  p;ifs  iip:'n  the  r.  ifixl^l^.dy;  dc- 
r'..riii<r.  That  Though  it  Ihil  nriK- the  fame  body  in  fub- 
,  vft  Viiflly  ditfereiM  in  qii:diiies  ;  oi -.»  n'oTt::!  bulv 
,  ir  finll  rife  a  f;  iri'.uul  l.ody  ;  (if  avili;  Imdv,  be  inade 
n  .gloii>;us  bodv. 

03  All  flcfla   ii  n(Jt  the  I'nuc  iloiii:    but  ilir:r:  i^ 


one  kind  of  flcfh  of  men.  another  flrfh  of  bcafls, 
another  of  fiflies,  and  another  of  birds,  ^o  There 
«;c  alfoceieftial  bodies,  and  bodies  tcrreflia];  bitt 
the  glory  of  the  celeftial  ii  one,  and  the  gbry  of 
the  terreilial  is  another.  41  There  is  one  glory  of 
the  fun,  and  another  glory  of  ihcmoon,  and  another 
glory  of  the  flars  ;  lor  oiie  Rar  diflcrcth  from  ano- 
iher  liar  in  glory.  42  So  alfo  is  the  refurrcflioti  of 
the  dead. — 

St.  Paul  here  proceeds  farther  to  infwer  the  qucflioii 
which  the  phjlofophers  at  Corinth  put,  namely, With  what 
bodies  do  perfons  come  forth  out  ol  the  f;rave  ?  PI'i  tells 
them,  they  llirdl  be  vafUy  dilfcrcnt  in  qualities  from  v,  hat 
they  are  at  prefeni  ;  and  this  he  illullrates  by  a  fimilimJc. 
As,  lays  he,  there  is'a  diirerencc  in  bodiis  heic  belou-,  ft)mc 
mo.-c  excellent,  as  the  flefli  of  men,  others  Icfs  c.Ncellcnl, 
£!s  (lie  ficfii  of  beads  j.iid  birds,  and  as  there  is  a  riiilcrcnce 
between  ceicftial  and  terredial  bodies,  yea,  a  di.H-rcnce  be-  ' 
twcen  celeliial  bodies  among  themfclvc.-:,  enecxccliing  an- 
oilicr  in  glory,  as  ll.t:  fun  excels  the  moon,  and  one  H.ir 
excels  .nncther  ;  f)  v,  ill  it  be  in  tlie  n  furredlion,  ihc  bodies 
that  rife  w  ill  vaiHy  differ  from  ti.ofe  that  died.  I  kre  ir.fe,. 
That  all  this  is  to  be  iinderllood  of  the  rcfurrcclion  of  the 
figliteous,  Imcc  il  is  their  bodiis  alone  that  (hall  iinJer,<ra 
'his  happy  change,  w  hjch  in  the  next  words  the  apolllede- 
f'-iibcs. 

— It  is  fowH  in  corruption,  "it  is  rr.ifed  in  incor- 
ruptjon  :  43  It  is  fown  in  difhonour.  it  i.s  raifed  ia 
glory  :  It  is  ['own  in  weakncfs,  ii  i.s  raifed  in  power: 
41  It  is  fovvn  a  uatur.il  body,  it  is  raifcda  fpiritual 
body. — 

Here  the  Mofllc  gives  a  fourfold  inftance  of  the  l.:)dy's 
di/i'tring  quamies  in  the  refiirreiSlion,  //  is  J'iun  in  f:r- 
ruptroir,  th2t  b,  it  is  here  a  fr.dl,  mortal  bodv,  fi.bjedl  to 
putrefaaion,  but  v.hen  raifed,  thaW  hi- ir.-jrrufjiflli-,  that  is, 
never  more  fu'nit(«;  to  death  or  dilfoluiion.  It  i.s  here  a 
vile  body,  fubjt(5  todctoimity  r.nd  difiionotir,  and  when 
lownori:udin  the  grave,  is  loathfome  r'nd  t:nl:-vclv  ;  hut 
(hall  be  r:df.ti/V;  r-/5,y,  a  bright  and  beautifid  bfidy,  fliitiing 
like  the  fun  in  tlie  firm.iment  of  liie  heavens.'  It  is  thoi'uht 
we  (lir.!!  liie  in  full  a'--dpcrfea  age,  in  full  ftrcngth,?(niw'y 
and  vigour;  and  whereas  onr  bodies  now  move  heavil  , 
they  (Iiall  then  afcend  and  dcfcend  like  angels.  A-sin,  '// 
Is  Jown  in  tveah-.efs  ;  that  if,  i;  isfubjcft  to  wc.-ikntfs  by 
l.ibour,  to  decays  by  nj'e,  to  iinpotency  and  vva!tin!:;s  bv 
dileaffS  ;  and  when  it  dlcr,  it  r.pjH-i's  an  impotent  pi^ce  of 
c!-ty.  But  it  fltail  be  raifed /'w;ptrrj,vr;"  by<jo.rs  power,  it 
'•i.dl  be  raifed  a  powerful  b'ldy;  nr>  uiore  UTipntenr,  ve.-!;, 
or  iec!)!e;  but  Ihonn  and  aillvc,  ^ifrfiroiis  snd  nt'iih'-,  ; 
fever  fubjefSt  more  either  10 weariuefs  or  wcnkncfs.  La(!ly, 
Il  's  f'.'xm  a  nutural  l'od\\  an  aniuial  b- dv,  a  bcidy  fiiited  io 
thi.j  lower  fcnflbic  !l:u: ,  iu  which  we  live  at  pr<  font ;  and 
^■•hen  it  dies,  it  is  fown  in  tlie  grave,  like  the  body  of  .1 
bea:!.  Put  it  flmll  Iv:  '.ufe,! r.ff'.Ai-,,,] hfh.  Mtir'^,  He  d  th 
r  ■:  ..  ;.!hal!  be  changed  in'o  a  Ipirit,  but  into  a  foiritiial 
I  .  I)  ;  a  Isody  it  (hall  remain  flill,  b'lt  fpiii'inli/.cd!  It  Is 
prob.iblc  that  our  bodies  v.  ill  then  be  rerial  .nnd  thin  .::nj 
4^2  liii'it. 


692 


I.    CORINTHIANS. 


Chap,  xv. 


liglu,  more  ful'cd  to  the  nature  of  the  foul,  as  aflivc  as 
fire,  as  line  an. I  thin  as  the  air.  Mnrc  particitlnrly,  ncle 
];crc,  Tliat  th?  raifed  body  vvill  be  a  fpiriiunl  bod\'  in  a 
thrtct'nW  rcfpcil.  fi.)  As  it  Iball  always  be  fnliictft  ami 
fcrviccnble  to  the  fpirit.  Here  the  fc.il  is  fiibjctn  to  the 
boilv  :  the  fml  iniift  sn  the  bwly's  pace  ;  but  at  the  rcfiir- 
r-rdlion  the  baJy  fhall  be  everlartingly  fiibjcft  toiliafoul  or 
fpirit,  anci  for  that  rcafon  is  callcil  a  fpirirual  boily.  {2.) 
It  may  be  called  a  fpiiiiiial  body  in  regard  of  tiic  great 
flrenpth  and  adliiity  wiih  whicli  the  body  (hall  be  then_  en- 
dowed ;  fpiritsr.re  rtrone,  and  fu  is  cvcpi'  thing  that  is  fpi- 
jitiial.  The  devil  is  called  a  fpiritiial  enemy,  becaiif?  he 
is  a  powerful  enemy.  Thus  cur  fj-iritual  bodies  will  be 
ftrcnn  boilics  ;  and  Rrong  had  they  need  to  be,  that  they 
nay  b:  able  to  bear  /('(■-•/  exccedir^  weight  of  ghry,  as  the 
apnftl;  ctlls  it,  2  Ccr.  iv.  i-j.  which  would  crufli  oi;r 
bodies  under  it,  were  they  not  iiiade  ftrcngto  bear  it.  (^.} 
It  iscalledfpirinial,  becnufo  it  will  then  need  no  natiiralhclp 
tufiipffort  it,  as  incat.diink,  flcepand  cloiliing.  We  iTiall 
want  thcfc  no  more  than  the  angels  want  tl'.ein,  being  im- 
mediately fuppcrted  by  the  power  of  God,  as  they  are 
'I'hiis  it  is  fown  a  natural  body,  but  rai.cd  a  fpirilual  body; 
r.ot  attcnnatcd  into  a  fpiiit,  but  ftill  a  body  ;  a  real,  but 
f|>iiitual  body.  The  body  after  I'ie  refurreflio:)  fnall  be 
trucflini,  but  fpiriiu.-'.lized,  ratified,  and  refined  ;  i:  fliall 
not  Icfo  any  p:i  tcclions  which  ir  had,  but  gain  many  per- 
feilions  VI  hich  it  had  not.  Hail,  haj  py  day,  when  foul 
and  biKlv  fliall  be  rc-unitcd,  and  the  happinefs  of  both  com- 
pleted! How  will  the  foul  then  blefs  Cod  for  that  body 
T.-hich  was  here  its  inRrument  and  afliibnt  in  the  fervicc  of 
Crod  !  An  I  how  will  the  body  thcH  bicfs  God  for  fuch  a 
fi.ul,  whicli  was  fo  careful  to  fecurc  an  intereft;  in  that  hap- 
pinefs which  it  was  created  for,  and  made  capable  of ! 
Then  will  full  glory  be  poured  into  the  foul ;  and  when  it 
is  a  ftcond  time  married  to  the  body,  it  fliall  have  a  greater 
degree  of  glory  than  ever  it  had.  41 

— There  is  a  natural  body, and  there  is  a  fpiritual 
l)ody.  45  And  (o  :i  is  written.  The  fiiflman  Adam 
was  made  a  living  foul,  the  laft  Adam  xvas  trwc'c  a 
quickening  fpitit.  4G  Ilowbeit  that  -iias  not  firfl: 
which  was  IpiviturJ,  but  that  which  is  natural;  and 
afterward  that  which  isfpiritural.  47  The  firflnian 
?V  of  the  earth  earthly  :  the  fecondinan  h  the  Lord 
from  heaven.  48  As  is  the  earthly :  fiich  are  they 
lliat  arc  earthly  :  and  as  is  the  heavenly,  fuch  are 
they  alfo  that  are  heavenly.  49  And  as  we  have 
born  the  image  of  the  eartiily,  wc  fliall  alfo  bear 
the  image  of  the  heavenly. 

iVj/^  here,  i.  Our  apodle  drav.s  a  parallel  between  ine 
fv.>o  Adams,  the  full  man  ?nd  Chrift  ;  they  were  two  roots 
and  diftind  fountains,  from  \vhence  all  life  did  fpring  and 
flow  ;  all  natural  life  from  the  firft  Adam,  all  fpiritual  life 
frtim  Chrill  the  fecond  Adam  :  7/ry.V/?  Aef^m  v.nt  mnde  ,i 
living  Jail,  the  lajl  Adam  zvai  made  a  quickening  Jpirit.  2. 
The  apofile  compares  the  animal  life  we  live  by  the  union 
"  owt  fenils  and  bodies,  with  the  fpiritual  life  welive  by  the 

ion  of  our  feiiils  with  Chrifl.     in  point  of  dignity  and 


of 
union 


reil  excellency,  the  fpiritual  life  is  far  before  the  natural  ; 
but  in  point  of  p  rlnriiy  the  natural  life  is  before  the  fpirilual: 
Fir/}  thni  whieh  it  natiirct,  ar.J  afitriuards  that  uhicb  is 
ffiritunl.  3.  Wb.-t  the  pedigree  and  original  of  man  wai 
and  is:  H.~  it  of  the  earth  earthly.  Earth  is  the  original 
of  man,  the  matter  out  of  which  his  form  was  predjced. 
Hence  the  earth  is  called  his  earth,  Pf.  cxlvi.  4.  His  Ireatb 
^ces  forth,  and  he  relvrneth  ti  lis  earth.  4.  As  believers 
have  born  in  their  bed ies  here  on  earth  the  ims^e  of  the 
firfl  Adam,  foin  the  rcfiirrctfiion  their  bodies  fliall  bear  the 
image  of  the  heavenlv  Adam,  that  is,  be  clr.nged  into  the 
likenefs  of  Chrift's  gloijius  body.  This  is  the  hightfl  de- 
gree of  diqnitv  and  honour  than  an  himian  b(Kly  is  capable 
of.  Thofe  boeii<s  which  in  their  full  formation  were  of 
dufl  and  clay,  and  which  in  their  dil'o'aiticn  arc  no  better 
than  a  lump  of  corruption,  when  the  grave  delivers  them 
back  again,  fliall  be  fliining  and  excellent  f:ibrics,  hearing 
the  image  of  drift  the  heavenly  Adam.  Then  will  the 
faints  bodies  be  abfohusly  and  cverlaflinply  freed  f^om  all' 
natural  infrmitic;,  from  nil  accidental  deformities,  from  all 
wan's  and  neccfHiies  ;  and  flinll  never  more  be  fid-ijeci  to 
death,  that  formidable  adverfary  of  human  nature.  O 
b!e.Tedhour!  when  both  foul  and  bodv  flial!  live  imme- 
dia'ely  upon  God,  and  act  freely  and  dcli;.;htfully  for  God, 
and  be  for  ever  fatisfied  in  the  full  fruition  and  final  enjoy- 
ment of  God. 

50  Nowthis  I  ray,brct]ircn,that  flefii  and  blood 
cannot  inherit  the  kingdom  of  God  ;  neither  doth 
corruption  inherit  incorruption. 

By Jlep)  and hk6d,\\QTC,  v.e  are  to  underfland  our  bodies 
in  their  pre'ent,  naMiral,  cornid|^^HH  Aiiortal  Rate.  Such 
flcfh  and  blood  as  ours  is  a|^^^^Hr  iinchangcd  and  un- 
clothed with  its  heavenly  B^^^^HIo'  inherit  the  hlngdjin 
cfGcd:  that  is,  it  cannot  p^^^^Bter  into  henv^n,  and 
bear  the  weight  of  that  glorv  i^^finll  there  be  put  upou 
it.  C;rr;///;««,  or  nature  fiibje(^^o  corruption,  cannot  in- 
herit incorruption  \  that  is  o!ir  corrup;iblc  bodies  c?pnot 
enter  into'an  incorruptible  heaven.  S'Ae  here.  Another 
argument  produced  by  the  apofile,  to  prove  the  nccifilty  of 
the  rcfurreiilion,  orof  r:iiring  rnd  new  moidding  the  bcdjr- 
in  a  fpiritual  condition  ;  bccaui'cour  natural  body,  till  it  fac 
made  fpirirual,  cannot  bear  the  prefencc  e.i  Gcd  in  heaven; 
it  muff  be  fitted  for  that  glorious  place  and  flare,  before  it 
be  brought  into  it  ;  by  a  change  of  qualities  it  muft  be  Ipi- 
ritualized,  purirtcdand  immortalized,  or  it  can  never  bear 
that  weisht  of  ?lory  w  liich  is  prepared  tor  the  faints  in  that 
glorious  kingdcm. 

51  f  Behold,  T  fhcw  you  a  myilcry  ;  V.'e  fliall 
not  all  flecp,  but  we  fliall  all  be  changed,  52  In 
a  moment,  in  the  twinkling  of  an  eye,  at  the  Jafl 
tremp.  For  the  trumpet  Ihall  found,  and  the  dead 
fhall  be  raifed  incorruptible,  and  welliall  be  chang- 
ed. 

Here  our  apoHlc  anfwers  a  third  f  bjciRion  :  Some  mii^ht 
fay.  What  fliall  become  of  thofe  who  IhjII  be  found  alivs 
at  ChiiiTscominc  ?  Heanfwers  they  Tnall  not  die  or  fleep, 
b'lt  yet  (hall  undcru-o's  chanrre  as  well  as  thole  that  rife 
from    the  dead  ;    thefc  fliall  have  llvl'S  and  blcoi   changed 

into 


Chap.  xv. 


I.    CORINTHIANS. 


^95 


into  fpiritul  bo-Jics,  as  xreW  as  tlicy,  and  of  mortnl  be  made 
inimartal,  and  nf  corruptible  be  made  incorruptible,  and  all 
this  in  a  inomeiU  of  time.  Chrill's  powerful  voice  will  be 
like  a  truinpet,  calling  men  together,  and.  the  dead  fliall  be 
raifcd  and  living  faints  changed  into  an  incfimiptiblc  ftate. 

53  For  this  corruptible  mufl;  p'lt  on  incorruption, 
and  this  mortal  vni/l  put  on  iinmortality. 

Olfcrve  here.  The  identical  exprcfiions  iifed  by  the 
apo'He  :  He  doth  not  (liv,  corrtii^tiblc  rnnd  put  on  Incor- 
rup'iin,  and  mortal  midl  put  on  immortality,  but  ihis  cor- 
ruptible, and  this  mort.il,  to  Ihew  the  identity  and  famencis 
of  it.  I  buHfve  the  rclurreftion  of  //)/'..-  body,  ^aid  the  pri- 
mitive Chriilians.  Every  man  at  the  rtfurrei^ion  Ihal!  re- 
ceive ^hc  fame  bixly  that  now  he  hath,  and  be  the  fame 
pcrfori  that  nov/ he  is,  Thoiioh  he  be  not  in  every  con - 
ndera-ion  what  he  \Vaf,  yet  (hall  he  be  who  he  wa.s.  If  the 
fainc  botiy  that  f<tlls  be  not  rai fed,  it  is  not  a  refurrcdion, 
but  anew  creation.  Indeed  it  i?  both  iinreafonabte  and 
unjiiit,  that  a  perfon  fiiotild  fin  in  one  body  and  fuRlr  in 
another  :  or  fetve  God  in  one  body  :;nd  be  el"nfied  in  an- 
other. Job  was  clear  in  the  belief  of  this  Chap.  xix.  a6, 
27.  /;)  my  fielh  fl.\iU  I  fte  God,  and  mine  eyes  fnall  behold 
him.  I  fhiU  ffc  G«'/,  "this  paints  out  the  rcdity  of  tile 
refurreilion  ;  mid  witij  tl.-fe  ryes  behold  him,  this  dcnn'rs 
tJjc  itientity  of  the  refiirrec^ion,  that  the  fame  body  fiv.ll  rife 
again.  The  refurreifli  ti  is  not  a  crc.;tion  of  new  bodies, 
but  only  a  reditutlon  of  the  old  ones. 

5  4  So  when  this  corruptible  fliall  have  put  on 
incorruption,  and  this  mortal  fliall  have  put  onim- 
mortitlily,  then  Q^jyie  brought  to  pafs  the  faying 
that  is  written,  lMBH|^wallowed  up  in  viflory. 
55  O  death,  whet^^^V  ftin^  ?  O  grave,  where 
IS  thy  victory.      W^^^m 

Here  cbfervc,  1.  "^^^^py  condition  of  believers  in  the 
rlorious  morning  of  the  refurrct^ion,  when  their  corrup'ible 
bodies  (liall  bs  made  by  the  power  of  Chrift  incorruptible 
and  imir.  jvtal :  Tren  Jhrdl  death  he  fuMilnved  up  in  vicicry  ; 
that  is,  be  overcome  for  ever,  never  to  deftroy  or  hurt  any 
more,  or  to  have  the  lead  power  over  the  body  tcr  ever. 
The  conqueror  of  flcfh  is  now  fidly  .conquered,  atid  the 
fpoilcr  of  mankind  fmally  fpoiled.  O  death!  thou  wert 
once  a  viflorious  conqueror,  an  univerfal  conqueror,  (l.ayinjj 
not  thy  ihoufands  and  ten  thoufand-;  only,  but  beyond 
number  ;  from  the  infant  to  the  aged,  from  the  dunghili  to 
the  throne,  fparing  iioithcr  age  nor  fex,  neither  great  nor 
fmall,  neither  facred  nor  profane  :  But  the  Captain  (if  our 
fdvaticn  having  entered  into  the  grave,  the  territories  ot 
death,  the  king  of  terrors,  has  there  cncotiniered,  difanncd 
and  deftroyed  this  victorious  cotifiietor  ;  denth  is  Jwalhzued 
i.p  in  vinery.  Some  read  it,  D,>a'h  is  Pvallowed  down, 
de'ath  is  drank  up  at  a  draught  :  Chrifl  called  hi":  fufferings, 
by  v/hich  he  obtained  victory  over  death,  ^fe''^  i  arid  as 
death  is  drank  up,  fo  mortality  is  fwallowecl  up,  ?,  Cor. 
v.  4..  Bleli'ed  be  God,  bev'^nd  the  grave  their -is  neither 
de?.th,  nor  any  thins  like  death,  nei'iicr  <!cath  nor  mortalit ;/. 
The  one  is  abo'illicd,  tlie  other  fivallczued  up  cf  life. 
"Ohftrci,   2.  IIov/ the  apoillc,  in  the  name  of'aU  t)',llcv.:ir. 


triumpl'.s,  and  holily  infuhs  over  death,  the  laft  conquered 
enemy.  He  laughs  at  it  to  the  very  face  with  a  pious  fcorn 
and  holy  dctifion  :  O  death,  where  is  thy Jling?  O  graX'e, 
where  is  thy  vlilory  ?  As  if  a  man  having  difarmcd  his 
enemy,  (hould  fay,  Now,  Sir,  where  s  your  fword  ?  where 's 
your  pillol  ?  Thus  the  believer  :  O  death,  thou  thoughtefl 
to  pierce,  to  pain,  to  poifon  u»  v.itli  thy  iling  ;  bi:t  :t/,>f/y 
is  new  thy  fling?  Thou  ihoucrhteft  thyfelf  a  coiiqiieror, 
but  behold  thou  art  conquered.  Where  is  now  thy  vidoiy  ? 
BlelTed  he  God  for'  thefc  f  ;igs  of  viiSlory  and  triumpli, 
which  the  Captain  of  our  falvatioti  has  put  into  the  inouilii 
of  all  thofe  that  fight  under  his  exalted  bauf.er. 

56  The  Ring  of  death  ,•;  fin,  and  the  flrcn-th  of 
Cn  w  the  law. 

Note  here,  i.  Death  has  its  fling.  A  fling  has  a  three- 
fold property  ;  to  pierce,  to  pain,  and  to  poifon  :  AH  which 
were  p.pp!ic:.blc  ur.to  de.-lh.  Death's  fling  is  fin,  or 
death  has  its  (ling  upon  the  sccount  of  (in.  Sin,  like  a 
rtin?,  pierces  ;  it  pierces  us  in  i-.";  gttilt,  it  pierced  Chrifl  in 
its  punifiiment.  The  fotd,  which  no  weai.on  can  reach, 
fin  con  wauml.  As  a  (ling,  it  paincth  as  W(.ll  as  pierceth  : 
Judas  was  fo  pained  with'it,  that  in  the  height  of  horror, 
he  hanged  himfclf,  in  hopes  of  cafe.  And  as  a  lling  it^^» 
poifonc"th  ;  (in  is  a  deadly  poifon,  plcafant  in  the  mouth,*  iBp. 
bitter  in  the  belly,  banefu'l  in  the  end.  So  flrong  a  poifon 
is  fin,  that  nothing  cotild  expel  it  bi:t  the  blood  of  Chrifl. 
•?.  Death  comes  fo  a  believer  without  a  fting.  Behold! 
Chrift  became  obedient  imto  death,  that  he  might  unfting 
death.  Death  fhot  its  fling  unto  our  Sa\  lours  fide,  there 
left  it,  and  there  lofl  it :  It  is  not  now  unto  any  of  liis 
members  an  hitrting,  but:in  healing  ferpent  ;  there  is  now 
no  venom,  np  malignity  in  it.  4.  That  as  (in  is  the  fting 
of  death,  fo  the  [liengt'h'of  fin  is  the  law.  Not  as  if  the 
law  did  encourage  a  man  to  fin,  or  flrengthcn  him  in  lin- 
niii?  ;  for  it  prohibits  (in  under  the  fcvereft  penalties,  and 
condemns  the  finner  to  the  pit  of  hell  :  But  the  !aw_  gi\cs 
life,  or  adds  ftrength  to  fin.  (i.)  By  the  curfeand  irrita- 
tion of  the  law  :  "Sin  takes  occafion  by  the  law,  and  by  the 
commandment  become<:  exceeding  finful  ;  %\ hen  li;ft  finds 
itfelf  redrained,  then  like  a  river  that  is  (lopt,  ifrifes  and 
foams,  and  rebels  againft  the  law  of  the  mind,  and  fetches 
in  all  its  f>:rce  to  rcfcue  itfelf  from  that  fword  w  hich  heweth 
it  in  pieces.  (3.)  By  the  couviciion  and  manifcdation  cf 
the  law,  laying  (in  open  to  the  confcicnce  ot  the  (Inner,  and  \ 
fliewing  him, "that  God  is  all  eye,  to  fee,  raid  all  fire,  to 
confiiiTi"e,  every  unclean  thing.  Thus  the  law  gives  fin  its 
flrength,  and  death  its  warrant,  to  arrcd  and  execute  11?. 
Ah,  wretched  and  miicrable  finnti-  !  upon  v.'iom,  together  . 
with  death,  tiie  weight  of  fin  and  the  curfe  of  the  law  fall 
rcgctlier  ;  winch  wcundtih  i\{:c-;i,  and  prciftth  low,  even  ro 
th'eloweti:  hell,  iinlefs  thou-ranll  fay  truly,  what  the  apollie 
duth  triumphantly,  in  the  next  verfe  : 

57  But  thanks  h  to  God,  which  ^ivcth  us  the 
victory. — 


O' 


-  rhiougb 


%l. 


I.    C  O  R  I  N  T  II  I  AN  S. 


Gh. 


XVlt 


—  Through  our  Lord  Jefus  C.;..  .. 

That  is,  ihrcugh  the  death  and  rcfurreiSlion  nf  our  Lord 
JcAis  Chrift.  Ohfeive  here,  I.  An  enemy  cncot:nTLrcd, 
death  ;  dei'h,  nimcd  liy  fin,  and  ftrcngthened  by  the  law. 
This  is  o'"tcn  a  fiirprizing  enemy,  an  arjia7.ing  encmv,  a 
fpoilinganJ  dcftroyinjf  enemy,  nn  incvit:ib!c  and  unavoid- 
able enemy.  i.  Vidory  over  this  enemy  declared  ;  the 
flcftriKfiion  of  death.,  as  to  Its  terror  and  power:  Death  is 
overcome.  But  Iio'.v  ?  Ncn  ut  re  f.i,  but  at  ron  offit  ;  not 
I'ist  it  flioiild  not  he,  but  that  it  fhoiild  not  hurt.  D.^aih 
hns  lofl  its  fling,  that  it  cannot  pnncy  ;  i'  lias  loft  its  terror, 
thar  it  cannot  amaze  ;  it  'las  lofl  i:y  power,  thsr  it  cannot  de- 
Hroy.  J.  The  viiS^ors  or  conquerors  over  this  enemy,  who 
are  firft  Chri:t,  and  then  aU  that  arc  Chriir?,  all  that  har- 
veft  of  v.hich  Chrifl  is  the  firft  fruits.  4.  The  friupiph 
proclaimed.  ThnKh  A-  /?  Ccd  ijrf  givfth  in  the  vul^n. 
rVom  the  w  hole  karn.  That  ail  believers  arc  vicloi  ions  o\'ix 
d.ath,  thrcugl)  our  Lord  Jefii-  Chrill.  They  may  .tri- 
i::nph  over  death  thrcueh  Chri^T:,  hccaiife  he  has  difarmed 
it  by  his  death  and  faliffaftion,  he  lias  deftroycd  it  by  his 
refi:rre(rtion  ;  and  Chrift's  vi6tors  becr.mc  the  believers', 
In-  p?.riicipation  rnd  communion  w  iih  liirn.  As  thcv  com- 
municate with  him  in  the  value  of  his  rarI<;fa£tion,'ff>  they 
communicate  with  him  in  the  virtue  of  his  r^riirrcc>ion. 
Let  us  therefore  triumph  irirh  the  apoftle,  and  fay.  Thmih 
Ic  h  God  ;  with  t!lc  prophet,  favnle  ahd fin^,  yr  that  Jv.-ell 
II!  ll:c  duj>.  Thus  viclory  was  won  by  ChriO,  it  was  worn 
ty  us  ;  it  was  dear  to  Chrid,  it  was  cheap  to  us  :  We 
ovcrcom.e,  but  it  is  by  the  blood  of  li-.e  Lasi.b.  Let  us 
therefore,  iivi.ng  and  dying,  fav,  Thntihs  he  to  God,  who 
jg:veth  ui  the  vlBory,  (hnugh  cur  L-.rd  Jefus  Cbrlji. 

53  Therefore  my  beloved  brethren,  be  ye  fledfafl 
untnovcable.  Jihvays  abounding  in  the  work  of  the 
Lord  ;  forafmuch  as  yc  knour  that  your  labour  is 
not  vaiti  in  the  Lord. 

ffcre  our  apoftle  concludes  tliis  cli,''pter,  nnd  c1o!es  his 
<Iifcourfe  on  this  great  fubjcft,  the  dodrine  of  the  body's 
rcfurreftlon,  viih  an  cxhorlation  to  dury.  Be  \,'  fcdfafl  : 
that  is,  in  the  faith  of  the  eofpel  in  r?iier.-»1,  and  in  the  be- 
lief of  this  /articular  article  of  our  Chiiflian  faith,  the  rc- 
fnrrection  of  the  dead.  U>imc.TenMf  ;  that  is,  be  not  m^-vrd 
by  any  teinptaiions  or  trihulaiions,  either  from  ilie  fai-h 
and  hope  of  the  gofpil.nr  from  tlie  obedience  to  the  cofpel. 
Let  not  fear  of  the  crofs  of  Chri.'t  m.-ke  ynTj  weary  of  the 
Ttke  of  Chrift  :  /iluriys  aho-udive;  in  the  v.-crl:  :f  the  L^rl. 
J-Jcrc  ntle,  Thar  ihe  mnre  fleatly  and  (fedfafl  any  man  is  in 
{he  bslicf  of  a  blel?!*!  re ftiVrcSion,  the  morr;  forv/Drd  rpd 
^zealou',  the  more  r.-ftivc- afiVl-ndf'^rir'Ms  wiii'he  he  ir.-yVt 
fervice  of  the  work '«f  G<^;d.  Fornfmuc'th  'ywr-lnh-'^r 
J'.idl  r.jt  he  i^  V/iin  ill  lhrLo--i};  t'lnt  i.s  your  pair,fu1n?G:  in 
the  fervioe  of  Cr<l  Onll  bv  plehti'ii'lv  rccompenf^d  by  him 
3' the  rffurrraioriof  t!,^  jiitl.  Where  w/.-,  i.  Then.'tiirS 
and  qiiafity  of  tiie  tervicc  or  work  of  G'xi  declared  ;  it  is 
zl,i!':ir\  '!i."  vl  '•'•-•■nife.snce  of  a  Chvii'lTan's  duly 
makes  ii  nnd  t-.xnfl  manner  m  and  sfi^r 

%Uiich  e-.  'tp.rf.r      ':     '  .-s  it  f- ^   Put  the 

•orcntcr  (1  -   on  can":,  f-r  will  ifeir  reft 

l»i;in  hcavtJi.      ..    »  .ic  reward  tiisi  iV>ccic;is  this  labour ; 


It  fliiil  not  he  in  vnlii,  there  is  the  Iranfccndcncy  of  the  re- 
Avard  :  Forafinueh  eii  ye  hmiv,  there  is  the  eternity  of  it. 
The  Chriiljan's  fcrwces  for  Chriil  fliall  be  certainly  and 
tranfcendcnily  rewaidcd  by  Chrift  in  another  world.  His 
labour  is  finite^  his  reward  is  infinite.  There  is  no  more 
proportion  between  a  Chrillinn".-;  I.ibour  and  reward,  than 
betwixt  tiir.s  an'i  eternity.  O  infinite  glory,  the  reward  of 
our  poor  labour  I 

C  H  X  r.     XVL 

Our  apojik  in  thh  concluding  chuiplcr'cfhii  cxcdlmt  epijlle, 
given  the  Cox\nl\i\nns  fa'cral liftful direSliom  for  thdr 

pnf^rmancc  rf  fcne  nccdfid  duties;  and  then  Jiads  up 
the~Mole  xoith  parLicular  Jaliilations  Lo  tlicm. 

NOW  ccncerning  the  co]lr£lion  for  the  faints, 
ris  I  have  given  order  to  the  churches  of  Ga- 
lalin,  even  fo  do  ye.  2  Upon  :hc  firfl.  dc^  of  the 
week,  let  every  one  of  you  \.\y  by  him  a  llorc.  as 
God  hath  profpered  him.  that  there  be  no  qaihcrin,;s 
v.'hen  I  come.  3  And  when  I  come,  wiionrfocver 
ye  fliall  approve  by  ^jviyr  letters,  them  will  I  fend  to 
bring  your  liberality  unto  Jcrufalem.  4  And  if  it 
bs  meet  that  I  go  aifo.  they  fuall  go  v.ith  mc. 

The  firft  duty  which  the  apbftlc  here  directs  the  Corin-' 
tiii„ns  to,  is  th.e  makinc  a  colleSiion  for  the  poor;  and  par- 
tic-ilarly,  for  "ihcm  at  Jcrufalem,  w!io  were  iv)w  in  great 
ft.raits,  bv   reafc>n  of  a  fannre  which  was  tl^en  .and  there 
amonjift  fliem,  as  fome  expolitcrs  affirm.     He  advifes,  that 
on   the   lord's  day,  every  one  te|||||^y  fvimething  by,  as 
G->d    had  profnpred   him,   '!;;;t  tnfe^^r  i'_;lit  be  no  net  cf  of 
farther  cc!!c(^lions  when   '  •  cr;n-r- :    '  •  ',   that  the  chari-v 
might  be  diilributed  accor  '  iius  in'tntions,  he 

tells  them,  tlicy  ftiail  feni.!  ..  ...  ^..-......'-r<:  of  th.eir  own  ; 

and  that  if  iheV  iiidged  it  meet  aniTnccciftd,  he  vmild  ac- 
company the  bearers  of  th  ir  charity,  and  ailift  in  the  dif- 
tribution  of  it.  He- e  ;;;.V,  I.  The  great  duty  which  the 
rpoftie  dirc£ls  unto,  care  of,  nml  jiro-vjfi'in  for,  the  poop 
fum's  at  Jeruf.i'em..  To  relieve  the  po^>r  men-.bers  of 
Chrifl,  cfpecially  fuc'i  as  A.fter  for  his  nnine's  f  kc,  is  a 
neceli^.ry,  yea,  important  duty.  We  evidence  our  love  and 
a'Fuflion  to  the  head,  by  our  pi<y  and  compafiion  to  the 
members.  The  ch.aritable  contributions  cf  iiich  churchc:: 
risare  in  and  imder  better  circumllanccs,  toivard  iliofe  that 
arc  Tn'worfe,  cfpecially  if  in  ■'vatit,  ij  on  cdur  of  a  fweet 
fme'l,  a  fticnficg  eiccettnhle  aiul  tvell  flf.f.rg  ur.'i  C:d,  VhW. 
IV.  i3.  ,^'^/',  1.  Tl'.r  ti.re  whcr;  he  adyiftrs  them  to  mr  ke 
this  chsrinble  crllcclion.  for  t!ie  poor,  Utc-.  the  fiil  d<r  of 
the  week,  vhich  was  the  day  '>f  their  pi.hlic  allcirbli.s,  the 
diy  i.'pon  which  oiir  Lord  rofe  ag:)in  fiom  the  dead.  Di- 
Vines,  both  ancient  and  motlein,  du  from  hercc  argue  far 
the  change  ^^ihc  fabb.^th  from  th.s  fevtn'.h  to  the  ihlf  duy 
of  i!^'' \vf  fk^^'    is  evi.'cnt  tV.Tt  ihi^  wis  the  d;'V  tin  mIu'cIi 

',  ui  ptrforni 

-es,  ti>  preach 

:    ;n.i  it  w.->?  called 

.  ■!•,■:  r;>-)n?>;  orders 

the 


the; 

tlie  word,.-',n(Icrir 
bv  them  the  Loio 


Chap.  xvi. 


I. 


O  R  I  !< 


T  II  I  A  N  ^. 


^95 


the  colI:-ft:oii5  to  Ye  mrdc  for  the  poor  ;  anJ  ail  chri.lians, 
in  c^mpli^nv-c  wih  il'.i-  rrr'-rp',  -'ij  offer  thrir  alms  iijv.n 
timt  day.     Lffirn  h':\tCc, 'I  '  -  of  ch.'iity  and  mci>.y, 

lhi>m:li'ncril.rl  ?ii.1  .:crfp' .  ]  diy,  yft  aic  the  prop,  r 

«?iHf  's  of  r'le  Lori!>  iby,  jliJt Ining  a  djy  fcparatcd  ami  fct 
^,,  ,f  f...  r.  .1  .v(ir)c>i,  of' whi^h  t.)iari'y  i-  a  IpiCiaJ  pjrt. 
.■  I  h, ;  c  day  nftlf  <li>th  conta'ii  a  fpcJjl  moitve 

i:i  ir  toci.^ii.  ;::hI  cnlari;tf  i>iir  <  h.iiity,  ic  being  the  iby  in 
wl'irh  \vc  vrcrc  bcfnttin  to  a  iivtly  iiopc,  t!ir'.iu;h  the  ic- 
fi;rr.di  n  "f  Jcfiis  Chiill  from  the  iliiu!,  of  an  inhiritnncc 
iii'<)rritj)'ibie,  and  the  iiay  upon  which  »vc  partake  of  our 
Lird's  precious  bi  dy  ;ind  h\<K>d.  Wc  h.nin.;  thtrrfore 
received  fpirifu.d  '.hincs  foplcnilfidly  from  Chiilt,  ought  lo 
be  ill.'  mo.c  re.idy-  to  i'tipirt  of  rur  i«mporal  things  to  dif- 
trcflld  chrilUans.'  3.  '1  he  apniUc  biddint;  every  one  to  lay 
by  foiTicihiti?  of  his  ih>re  for  the  rtlicf  of  othcis,  intimates 
to  IIS,  iKat  GaI  lias  civtn  unto  every  one  oi  us  a  fpccial, 
propt  r,  and  perfonal  rii^'it  to  w  liat  we  do  enjoy.  To  have 
■all  tliinr;';  common,  would  run  all  thing's  into  confufion. 
The  apoille  diicd^ing  the  Corinihir.ns  here  to  cnnibnt  life 
of  their  charily  every  Lord's  diy,  in  uukiii_;  coUediuns  for 
the  poor,  dotn  fi'ppofc  that  they  had  fomethiiit;  of  their 
own  to  give.  Alniiglity  Giul  doth  keep  up  the  eighth 
ciimtnandmcnt  in  full  force  and  ilrciigih,  as  a  fence  and 
hcd'.'e  about  the  worldly  cft.i'es  of  men  ;  and  he  that  goes 
ab 'lit  to  break  this  hei!:e,  a  fjrpcnt  (hnll  bite  him.  Ifthere 
be  na  fiich  thin<x-is  proj.A.Tty,  how  f.iall  wcexcrcifc  charily  ? 
4.  The  rule  which  St.  Paul  directs  the  Corinrhians  to  ob- 
ferveand  follow  in  the  diitribuiicn  of  llieir  charity,  iramcfy, 
to  lay  hy  in  prrporiioa  for  other*,  as  God  had  bleiii:d  and 
profpercd  them.  The  i^xxl  which  we  do,  mnfl  be  pro- 
portion'ahlc  to  what  ^^Kfieive.  Gcd  w  ill  not  accept  of  a 
iittk-,  when  he  has  l^^^BIl'*  s>^il><y  <>>  ^'^  much  ;  wc 
iir.ifl  alw  lys  relievc^^^^Hs  of  C. hers  as  wc  arc  able, 
.niul  fometimes.  ahov^^^^Kre  arc  able.  Such  as  have 
abili'y  ought  to  abrnnlHPBl  kir;ls  of  charity  ;  they  are 
to  add  charily  to  charity,  one  way  of  charity  to  another, 
and  one  work  of  charity  to  another  ;  ntherwife,  ihoneh 
they  may  da  a  good  woik,\cr  they  arc  not  in  rich  in  gooti 
Works  ;  Let  ev:ry  on(  Im  hy  in  Jhre,  as  CjH  hnth  prefer  red 
him.  5.  How  defirnis  the  apoftlc  was  that  the  Corinilii;ms 
Hioiild  receive  all  pofllble  faii-staclion  in  the  prudent  di(lri- 
biit'on  of  their  colIeSed  charity.  He  piopofcs  to  them  to 
chiife  rnelTenger?  of  i!ieir  mvn  to  carry  their  conrribtiiions  ; 
Jieprofers  to  ^'ive  thcin  letters  of  ri commendation  to  tie 
fjinis  at  Jerufalem  ;  nay,  if  need  require,  and  they  dcfirc  rf, 
he  is  ready  to  go  himfelf  iiirin  this  chaiitable  errand.  So 
ready  are  the  miniilers  of  Gcd,  upon  all  occafions,  to  con- 
trfbiite  their  utmoll  endeavours  to  promote  the  charitable 
relief  of  the  poor  members  of  Jcfus  Chii.f. 

5  Mow  I  will  come  unto  you,  when  I  fhall  pafs 
througli  Macedonia.  For  I  do  pafs  throuj^h  Mace- 
donia. 6  And  it  may  be  that  I  will  abiJg,  yea,  and 
winter  with  you,  th.it  yc  may  brin^  mc  on  my 
journey  whitherfotver  I  go.  7  For  1  will  not  lee 
you  now  by  the  way  ;  but  I  truft  to  t.triy  a  wiiii'e 
with  you,  if  the  Lord  permit.  8  Bull  will  tarry 
at  Ephefus  until  Pentccoft.     9  tor  a  ^rcat  duor 


and  efTccluai  is  opened  unto  rr.e,  and  ihnr  art  many 
advc:  faries. 

Olferii\\Lre,  St.  Pat:l . acquaints  <}irm  how  he  had  \.\A 
his  bufi.itf  .  '  "  'i'-n  where  he  wa.--,  irj 

dcfigncd   r.i:  \\  later  with  them,  :pn  1 

not  to  (le  llicin   ia   i  ■  i.iily.      From  whence  «c 

Iturn,  That  a  wife  ci   .  ..1  our  o"  "  Lullncb,  of  our 

Coiirfc  of  labour,  nrd  ot  what  wc  defi;:n  10  do,  is  very 
l.iwftd,  provided  it  be  done  with  fiibrailTiim  to  the  will  cf 
Goil.  i  he  apcdlc  declares  what  I  c  had  in  liis  intentions 
contrived,  whiil.cr  to  go,  were  to  flay,  hr.w  long  to  con- 
tinue ;  but  add-s  If  ll:c  Lird prrmi;.  AW  was  with  fub- 
niiflion  to  the  w  ildom  arnl  will  of  Gi,«l.  Fyriher,  lie 
informs  them  of  hi>  pref.:nt  intention  10  ftay  at  Enhefui 
till  Ptniicolt,  becaijfe  God  had  opened  ihci^  unio  him  4 
great  »It«>r  for  'lie  propagation  of  tlic  gofpil,  and  h.id  abun- 
dantly blefTtd  his  labotirs  to  the  good  of  many.  But  there 
were  vtany  advcrjarlff  of  the  truth  there,  which  mzi.  '  '. 
flay  longer  at  tphefus  both  nectlTary  and  unavoi. 
Learn  thence.  That  the  ^reat  fiiccefs  of  tlic  gofpd  is  ulu.iliy 
attended  with  manv  adverfaries,  and  great  fippofiiion.  Tl;_- 
devil  ftirs  up  all  the  r.ige  and  fuiy  he  can  againfl  the  pro- 
felFors,  but  t  fpecially  the  preachi rs  ot  the gofpel :  L'ut  where 
the  devil  is  mofl  angry,  wc  may  hope  we  have  done  moil 
gord  ;  and  lh.;r  ough.t  to  encourage  us  to  flay  in  our  plate, 
though  our  diSculties  arc  many,  and  our  difcourageuitiiis 
great.      But  I  uiil  tiirry  at  EpheJ'uj,  i:c. 

JO  5  Now  if  Timotheus  come,  fee  that  he  may 
be  with  you  without  fear  :  for  he  workelh  the  work 
of  the  Lord,  as  I  alio  do.  1 1  Let  no  man  therefore 
defpile  him  :  but  condufl  him  forth  in  peace,  that 
he  may  come  unto  mc  :  for  I  look  for  him  with  the 
brethren. 

N'Je  herf.  Though  Timothv  was  a  v^uncr  mim'flcr, 
and  St.  Paul  an  aged  apoflle,  yet  doth  he  bcfpeak  the  church 
to  pay  rtfpce'l  imio  him  as  to  himfelf,  he  bu'nii  a  niiniflcr 
of  the  gofpel  as  well  as  himfelf,  though  far  interior  to  him 
in  years  and  abilities.  None  of  the  faitlihil  miniflcrs  of 
Clirifl  are  ambitious  to  engrofs  all  refpccl  upon  the  people 
to  ihemfelvcs,  but  content,  yea,  defiroiis,  that  all  their 
fellow-brethren  fli.ufd  fliare  with  them  1  herein  ;  for  all  mea 
pretend  to  a  (hare  in  riputation,  and  do  not  love  to  fee  it 
monopolized  by  a  linglc  pcrH^n  ;  and  every  w  ife  and  •;otKi 
man  rejoices  when  that  refpeft  is  given  to  others,  which  is 
jollly  due  and  payable  to  their  own  «\orth  and  merit.  1.  Ho-.v 
afFe<tlionately  this  aged  apoille  recommends  Timothy  to  the 
church's  fender  care,  as  well  as  to  the  difcrvcd  rcfpedl  ; 
Sfe  that  he  n-.uy  it  tvfth'.tit  fear :  that  i=,-  without  fear  if 
diflurbancc  from  the  faelions  that  were  Jimon-jfl' ilirm  at 
Corinth;  fee  that  he  be  not  expofe»(l'to  any  ireiiMi-  or 
djn«!er  froiti  any  party  whatfoever.  Lei  ij  meir.  difnf,-  '■•/»  ; 
either  becaurc  of  his  youth,  or  hi'  !>i"Iilv  ue  Icii'ji. v  •:■  | 
rnfirmiiies,  or  for  any  other  ciufc  whatloeVi  r.  liur  .-.rdii^t 
him  firth  in  peace,  bring  him  on  his  way  towards  me,  ami 
provide  for  the  necelfi'ies  of  hi;  journe-y.  O  !  how  happv 
is  it  when  the  miniflcrs  of  Chrifl  are  thus  carcfu!  of,  and 
ff)li.  i;i'>us  for  the  welfare  of  each  oiht'r,  as  St.  Paul  here 
Was  here  fot  Timoihy  ! 

12  As 


6ij6 


I.     CORINTHIANS. 


Chap.  xvi. 


12  As  touching  n:r  brother  Apollos,  I  greatly 
dcfired  him  to  come  unto  you  with  the  brethren  : 
but  his  will  was  not  at  all  to  come  at  this  time  ;  but 
he  will  come  when  he  Ihall  have  convenient  time. 

Here  ngain  ohftntr,  I.  How  refpc^lfullv  this  great  apodlc 
fpikks  of  ApoIKis,  an  inferior  'niniftcr  in  the  ch'urcli  of  Cn- 
rintli,  Our  hrithcr  j^pi!hi.  Nf..';ir.j  better  becomes  the 
governors  and   paflors  ■  ,  than  humility  and 

coiidcfcenfii)p,  (inccre  luic  .:  ,  .  ...iL^li.m,  a  tliie  deference 
and  regard  towards  thofc  who  are  under-luhonrers  in  our 
Lord's  vineyard,  to  own  and  treat  th!.m  as  hrethren,  co- 
workers and  feIlo\v-licl[v:rs  with  them.  G<xih-is  not  inade 
his  mini.'lcrs  lions  to  tc:ir  one  another,  nor  bulls  to  gore 
each  oilier  ;  but  flicph.crds  to  watch  over,  and  niirfes  to 
t  V:erii}i  one  tnother  :  Our  brother  Jpollos  :  2.  How  St. 
Paul,  though  a  dignified  pcrfon,  a  great  apoftic,  left  Apollos, 
an  inferior  miniller,  of  the  gofpel,  to  judre  for  himfclf, 
Vrhcthcr  he  had  bcft  go  to  Corinih,  orfo"rbcar:  I  de fired 
him  to  ccme  to  y':u,  but  his  wi/l  was  not  to  am!  :  He  did  not 
fiilpeiid  him,  or  flic  nee  him  for  not  obeying  the  voice  of  an 
apolllc,  but  lets  him  take  his  choice.  There  rnay  be,  and 
fonietimcs  are,  particular  cafes  and  circumft.'sncts  relating 
to  ourfelvcs  and  our  people,  (as  about  going  from  them, 
or  continuing  witli  them)  which  none  can  adju!}  and  deter- 
mine fo  well  as  ourfclves.  Pcrha|is  Apollos  here  h.id 
greater  and  (trongcr  reafons  for  his  rcfufing,  than  St.  Pjul 
iiad  tor  his  requelting  him  to  go  to  Corinih  :  f{!-wever, 
'he  gieat  apolUe  ordy  defired  him  to  go  ;  not  ccnfuring  him 
for  his  denial,  but  leaviiig  him  to  the  determination  of  him- 
fc.f,  whofe  will  zuds  nut  at  all  to  come  to  them  at  that  titre. 
o-  What  might  prob;d)lv  be  the  reafon  why  Apollos  had 
no  inclination  to  go  to  Corinth  at  this  time,  no,  not  at  "the 
foliciration  of  St.  PjuI  himfclf:  Perhaps  it  was  bccaufche 
■W'ould  not  encourage  or  give  the  leait  countenanie  to  a 
fsiHion  wki..h  was  not  there  begun  imder  the  authority 
of  his  naine,  I  Cor.  i.  12.  Some  faid,  I  am  cf  A  polls  s.  A 
pious  and  prudent  minillcr  of  Jefus  Chriil  fecks  not  his 
own  applanfc,  ot  his  people's  admiration  ;  biit  what  he  does 
is  w  iih  a  fpecial  rcfpecl  to  their  edification  in  holincfs,  for 
prtTerving  tmiiy  .ind  promoting  love  among  er.ch  other. 
Afterwards,  when  St.  Paul  had  by  his  cpiftle  allayed  inofc 
heats,  and  hcaltil  thofe  divifions  whUi  prtvaiicd  amongft 
them,  we  find  Apollos  did  return  to  Corinth,  a:id  was  no 
doubt  very  acceptable  to  them,  and  fc-rviceable  a!t.ongft 
them. 

131  Watch  ye,  ftand  faft  in  the  faith,  quit  you 
like  men,  be  ftrong. 

Three  duties  are  here  exhorted  to,  namely,  watchfulnefs^,^ 
fleadf.dlnefs  in  the  faith,  and  holy  foriitiide  and  cour.ige. 
(i.)  Watchfidnefs,  a  neceiTary  and  daily  duty  ;  we  cannot 
be  fafe  one  moment  without  it ;  fomeihing  wc  miif>  watch 
over,  fomething  wc  mill  watch  againll,  and  'fomething  wc 
muff  watch  for.  We  muft  watcn  over  our  thoughts,  our 
words,  our  ^flirns;  we  muft  watch  againfl  aUfin,  all  ap- 
pearance of  fm,  all  temp'aiions  to  fin,  airoccaficns  of  fin- 
ning ;  wc  tiiufl  watch  for  all  opportunities  of  glorifying 
God,  all  opportimities  of  doing  eood  to  others,  all  oppor- 
tunities of  receiving  good  from  others.     (2. j  Sttadfaltoefs 


in  the  f  .i;h  :  Perfever.incc  in  the  faiih  of  Chrifl,  and  (If :  d- 
f-itiiefs  ill  hi«  holy  reli;.  inn,  is  the  (rrcat  and  mdifpeniihle 
diiy  of  rvcrv  Cbrifli.mihr.t  has  a  due  regaid  to  liij  fid's 
f..Ivali,  n  :  Wutch  ye,  {.and  f,.J]  in  ll '  faith.  (3.)  Chrif- 
tian  forliri  He,  and  !•  ly  coiirapo  ;  .^7//  yotirfeh'rs  lite  mftt, 
re  fnng  :  Where  we  have  the  Chtiitian's  fpiriiual  encniics 
fi.ppofed  and  inijilicd,  fin,  Satan,  and  the  world  ;  and  Ids 
(k.'ty  declared,  and  himfclf  tncouractd  to  play  the  rran,  in 
<  ppofing,  or  contending  with,  and  flriving  againl}  them.' 
V'erily  a  Chriftian,  r.bovc  nil  men,  needs  courjge  Cit.d  rtfo- 
lution  ;  he  can  do  nothing  as  a  Chiiflian,  but  it  is  t.w  r£l 
of  valour;  it  requires  much  more-  courage  to  be  a  Chrif- 
tian, than  to  bo  a  captain.  Alas  !  how  many  of  ihe  valiant 
fword-men  of  the  world  have  fliewcd  themfr1ve«  mere 
cowards,  who  have  come  out  cf  tl;e  field  with  vicJ<ry,  and 
banners  difjjlayed,  but  after  all  lived  and  died  flavts  at  home, 
flavc's  to  their  bafe  lufts  !  It  requires  more  pro«cf«,  more 
bravery  and  greatnefs  of  fpirit  to  conquer  ourfclves,  than  t« 
command  an  army  of  men  :  Therefore,  quit  ye  like  nun, 
bejlrcng. 

14  Let  all  3'cur  things  be  done  with  charity. 

Our  apoflle  having  in  the  beginning  of  this  cpiflle  re- 
proved the  Coiinihians  for  their  uncharitable  fchifms  and 
imchriftian  divifions,  he  concludes  his  cpiflle  with  this  ex- 
cellent rule  of  advice.  To  do  all  things  in  love,  one  for, 
•Tnd  one  towaids  another.  Where  a  true  principle  of 
Chrifiian  charity  prevails  amongftthe  members  of  a  church, 
it  will  cart  out  ftlfirtinefs,  pride,  env\,  and  divifif:n,  and 
keep  them  from  rafh  cenfuring,  defpifing,  and  abufing  one 
another,  and  alfo  from  fcparating  from  the  cinimiuiioii  of 
each  ether.  The  fum  of  all  the  commandments,  both 
towards  God,  ar.d  tow.Trds  nii^fednit)ou r,  is  love  ,  it  \^  not 
praying,  heating,  or  receiviflflj^ne  Lord's  table,  which  is 
the  fulfilling  of  the  commandment,  but  whm  thefe  dir'ies 
are  done  in  love  ;  and  wc  may  do  many  thinu'S  coinmanded 
towards  men,  yst  if  we  d»  them  not  in  hwc  to  men,  we 
do  nothing  as  the  Lord  commanded  ;  therefore,  let  cU 
things  be  done  with  chanty. 

15  I  befecch  you,  brethren  :  ye  know  the  hoiife  ' 
of  Stephanas,  that  it  is  the  firft-fruits  of  Achaia, 
and  that  they  have  addifled  themfeJves  to  the  mi- 
niflry  of  the  faints  :  16  ^  That  ye  fubmit  yonr- 
fch'cs  unto  fuch,  and  to  every  one  that  hclpcth 
with  us  and  labourcth. 

NotehcTC,  I.  The  honourable  mention  which  Sf.  Paul 
makes  of  S'ephanas  and  his  houfe  ;  they  \\ere  the  the  firll- 
frwits  of  Achaia.;  that  is,  the  firfl  there  converted  to  Chrif- 
tiiniiy.  It  is  a  great  honour  to  be  in  Chrift  bctore  others  : 
Happy  thev  that  come  in  at  the  call  cf  Chiiit,  even  at  the 
lalt  hour  ;  btit  thrice  happy  thofe  that  come  in  at  the  fiift, 
who  are  the  fiift  ripe  tn.iis  i;nto  God.  2  What  gfx d 
proof  andr  tvidencc  Stephanas  gave  of  the  finceriiy  of  )iis 
early  converfion  :  He  addicted  himjtif  to  theniinijiry  tf  the 
faints  ;  that  is,  he  was  very  forward  to  aflill  the  poor  faints 
•with  his  effa'e  nrd  labour.  There  is  no  bitter  evidence  of 
our  imcrtft  in  Chrifl,  than  an  tntiic  atJldion,  and  opeiuti\c 

compuir.on 


GnAr.  XVI. 

ConipaiTion  towanis  all  our  fellow-nicmbcrs  in  Clirift  for 
grace's  fake.  -].  The  great  deference  and  regard,  the  fpc- 
ci.il  refpea  and  honour  which  was  due,  and  is  here  com- 
mand.-l  to  be  paid,  to  Stephanas,  for  his  minilkring  to  the 
poorfiiints  thnt  were  in  want  :  Siihiut  yAirfdves  unto  fuch -. 
that  is,  s^ive  reverence  and  he  noiir  to  them,  and  to  all  (uch 
as  are  like  unto  them,  who  laboured  with  thoapoaie  inthc 
furthering  of  the  gofpel. 

17  1  am  glad  of  the  coming  of  Stephanas  and 
Fortanatus  andAchaicus:  forthat  which  was  lack- 
in^  on  vour  part  they  have  fiipplied.  18  For  they 
have  retVeilicd  my  Ipirit  and  your.>  :  thcrelorc  ac- 
knowledge ye  them  that  are  luch. 

It  is  very  probable  that  the  faithful  in  the  church  of  Co- 
rinth did  fJiid  thefe  three  pcrfms.  namely,  Stcphanns,  For- 
ttmatu?.  and  Achaic.15,  to  St.  P.iul,  at  this  time  at  Ephcfu'!. 
to  acquaint  him  widi  the  (late  of  the  church,  the  rents  and 
fchifms  that  were  amongfl  them  ;  and  to  defire  the  inter- 
pofnreofhis  authority,  and  the  e\ercife  of  his  apodolical 
power,  in  order  to  the  healing  of  thofe  unhappy  breaches. 
Now,  fays  the  apoftle,  I  was  glad  of  the  coming  of  ihefc 
nicn,  whom  you  fentviih  letters  of  inquiry  to  me  ;  tor 
that  account  of  your  affairs  which  %fas  lackmg  on  your 
part  in  your  letter,  they  have  fnpplied  :  I  am  glad,  I  l.-.y, 
for  they  have  refreflied  my  fpirit  with  their  prefence  and 
dilcourfe,  and  will  at  their  return  refrefli  yours  alio  ;  there- 
fore acbinvhd^c  ye  them  that  nrejuch,  own  their  (trviccs, 
and  lionour  thcni  for  the  fame.  There  is  a  tribute  of 
double  honour,  refpert  and  reverence,  due  and  payable  to 
fuch  as  labour  in  ihc  church's  fc-vice,  even  luito  wcariiefs, 
and  are  willing  to  fpend  and  he  fpeni  in  fuch  fervices  as 
they  are  capable  of,  for  the  beii.  U  of  the  church  in  general, 
or  any  member  thereof  in  particdar. 

19  Thcchurchesof  Aliafahiteyou.  Aquilaand 
Prifcilla  fahite  you  much  in  the  Lord,  with  the 
church  that  is  in  thfir  hoiifc.  20  All  the  brethren 
erect  you.  Greet  ye  one  another  with  an  holy  kits. 
2 1   The  (itlutation  of  iw  Paul  with  mine  own  hand. 

Here  our  apofllc  clofes  his  cpilUe  with  fcveral  f:ihita!i<n)s 

to  the  Corinthian?,  from  the  churches  of  Afia,  from  Aquila 

and  Pfifcilhi,  and  from  the  church  in  their  houfe  ;  that  is, 

fr«m  their  Chrillian  family,  or  froru  the  Chriftian  alfrmbly 

vhichufidio  meet  in  the'ir    lioiMc  for  the  worfhipping   of 

G(xl.     Happy  that  family-snvernor,  who  has  a  ctun\!i  in 

Ids  lioufe.  with  Aquila  and  Prilcilh  ;  who    worftips  God 

with  all  his  houfe,   as  did  Cornelius  ;  who  with  his  houf- 

hold  ferves  the  Lord,  as  did  Jolhua  ;    who  comniands  his 

children  and  his  houlhold  after  him,  as  did  faithful  Abra- 

•    ham.      2.    The  nature  and  manner    of  this  falutation  ; 

They  fMlute ycu  inihe  lord  ;    that  i.s  with  a  fpiritual  afFec- 

Tion,  for  the  grace  of  Gi<d  that  is  in  you.  and  wdhing  you 

an  overflowing  ilrcain  offpiritual  blcirmgs  from  Chrilt  \y. 

fotmtain.     "N:xt,  he  wills  them  to   faliite  one  another  with 

an  holy  kifs,  akifs  of  peaceand  ch::riiy,  with  which  Chrif- 

tians  in  thofe  times,  and  according  to  ihe  cjllom  of  ihofe 

countries,  ufe.l  to  falute  one  another;    this  was  not  then  a 

wauton,   but  aa  holy  kifs,  iu  whivU  they   Iwd  chaflc  atiii 


L    CORINTHIANS. 


%7 


holy  thoughts ;  yet  aftcrv.?arJ.<!,  ihrf  piety  and  purity  of  the 
church  degcncnting  and  declining,  it  was  thought  fit  and 
convcnien^t  to  lay  this  kifs  of  charity  afide,  which  was  ufcd 
in  the  public  aflctnblies  at  the  celebration  of  the  holy  com- 
munion. That  which  is  iimocent  in  itfeh",  and  pious  in 
its  firfl  intendment,  may  in  time  full  under  fuch  abufe,  as 
to  caufc  it  to  be  wholly  laid  aiide.  I.aftly,  Headds  his  own 
falulation  with  his  own  han.l.  It  isgencrullv  believed,  that 
the  apoftle  einployed  foir.e  perfon  to  write  his  epiilles  oyer, 
which  he  fent  abroad  unio  the  churches;  yet  that  he  might 
prevent  fraud  and  firgcry,  an  I  that  they  might  knov.- which 
were  hi-,  own,  he  'illd  to  fibfcibc  his  falulation  siul  apof- 
tolical  bcnediclion  with  his  own  hand,  wliich  was  well 
known  unto  them. 

2  2  If  any  nnn  love  n6t  the  Lord  Jefus  Chriftv 
let  him  be  anathema,  Maran-ath,i. 

That  is,  If  any  man  flo  either  nppofe  Chrifc  and  his  gof* 
pel,  or  apolbiize  and  batkilidc  from  his  lioly  profcnion.aiid 
thereby  difcover  he  had  no   finccrc  love  for  Ch rift,  let  him 
be  accurfc<l  till  the  Loid  comes  to  judgment  ;    and  wfi^M 
he  comes  to  judginent,  let  him  wi'hout  repentance  lie  undt  r    • 
a  dreadful-,  yea."  an  eternal  curie.     AW  here,  I  low  .that 
thofe  who  do  not  finccrcly  love  our  I.orJ  Jefu7,  arc  iuid-:r 
the  heavied  and  blttcreft  of  divine  curies.  Oh/nve,    i.  Ths 
groutid  or  caufeofthis  curfe  ;     the   nnt  loving  of  Jefus 
thriil :  He  doth  not  f.iy.  If  any  man  hnte  Chrift,  or  re- 
proach and  blafpheme  him,  or  pcrfccutc  and    injure  him  ^ 
but,    if  he  doth  not  love  him.     The  bate  want  of  this  af- 
fedion  to  Chriil,  is  enough  eternally  to   feparate  us  from 
Chrid.      2.  The  nature  of  this  curfe:  Let  lim  he  anatlirti 
J\!eirt!n-aih,T.     The   apoftic  pronounces   the  cisrfc  in  iw.i 
langna'cs,  (Jreek  and  Syriac.to  denote  both  the  vehcniencv 
of  his  own  fpirit  in  fpeaking,  and  the  certainty  otthc  i!iii<g 
fpoken  ;  or  perhaps  to  fhew,  that  men  of  al!  nations   r,nd 
languages,  who  love  not  Chrift,  arc  under  a  curfe,  aii<l  that 
they  arc  defcrvedly  curfed  atnong  all  nations.     The  Greek 
wor  I,  an.'ilhema,   fignities  execruUe  ;    the  Syriac  word  Ma- 
raii—atha,  is  a  compound  of  Maran,   Lord,    and  Jthc.ii,  he 
civieth.      Thefe  words  were  ultd  anciently  in    the  melt 
dreadful  fcntcncc  of  excommtmication;   as  it  they  had  cited 
the  perfon  to  the  tribunal  of  Chriil,  at  his  coming  to  juilge 
the    world,  or  left  him  bound  under  the  curfe   of  that  fen- 
tence  until  the    coming  of  Chrift.      3.  Thcextentof  tliis 
curfe:   If  an)  man  \  rs  if  he  had  faid,   Let  him,  be  who   1.3 
will,  that  loves  not  Chrifl,  Jew   or  Gentile,  bond  or  free, 
male  or  female,  rich  or  poor,  young  or  old,    prince  or  pen- 
fsnt,  king   or  beggar,  who   have  opportunities  to  know 
Chriil,  and  yet  do  not  love  him,  let  him  be  accurfcd  by  h.ini 
to  eternrd  ages  ;  let  him  be  fully  feparatcd  from  the  fociciy 
ofChrilUans  here  in  this  world,  and  from  all    fellowfJiip 
and  Communion  with  Chrift  finally    in  the  world  to  couk-. 
The  fuin  is,That  thofe  who  love  not  our  Lordjcfus  Chri.;, 
much  more  thofe  who  wilfully  hate  and  oppofe  him  and  iiii 
holy  iawr,  are  accurfed  p-rfons  in  this  lite,   and  devotci  to 
dciiriidion  her',-  ;    but  when  our  Lord   fltall  come  to  jiidg« 
the  world  at   the  lail:  and  great  day,  they  (hall   be  .■:ccurrcii 
more  openly   and.folemnly ;   when   they  (hell  fland  beforis 
that  impartial  Judge  of  the  world,  they  fiiall    receive  fniu 
his    mouth  a  ii:*.!  malediction,  an  irrcverliblc  exccrati  in, 
4  T  uhi.i, 


P(i8 


II,  •  C  O  R  I  N  T  H  I  A  N  S. 


•>  >. 


Chap.  r. 


lul 


wliich  fliall  be  immcdiutcly  fucccdctl*  wiih  the  angtiifli  a 
torments  of  eiernity. 

23  The  grace  of  our  Lord  Jefus  Clirift  hewkU 
you.  24  My  love  be  with  you  all  in  Chrill  Jelus. 
Amen. 

Nctf  hcT\  Our  apofflc's  va!cHi£tion  ;  it  is  a  benciliflion: 
He  tjkts  his  larcwtl  ol  tlieiii  with   prayer  for  ihcm  i     '27.e 


irace,  or  gracious  favour,  of  Ch rift  bi  rvith  y.u,  and  rrnjhi 
ply  all  bleinnt;s,   both  fpiiitiial  ami  tempural,  upon  yon  ;   I 
am  Aire    I  luve   you  all  in  Ciirill  Jefus,  and  tor  his  {.\V 
Happy  it  is  vvhtn  miniflcrs  can  take  thtir  farcwel  <  I  ihci 
flocks  in  this  inanncr,  uiih  fervent  fupplications  for  them, 
and  with  fulcmn,  yet  fcriou.^  prottlbii.ins  of  the  fcn-tuir  of 
their  love, and  the  ardency  of  their  aflxftion  towards  il.cm. 
A I  tun. 


THE 


SECOND     EPISTLE     OF     St.     PAUL 


TO      THE 


CORINTHIANS. 


The  occafu-n  of  St.  Paul's  wril'wg  thh  fecond  epljlh  to  the  Corinthians,  -am  to  vindicate  his  perfonfrm.  divers  impuKiti- 

cm  which  wen  charged  upon  him  hy  the  falfe  ap^Jlks,  and  to  dtfcnd  his   miiuflry  and  apcjllrjhip    asraimjl  fnr.e 

(hat  firaght    to  bring  both  hiinfelf  and  ihixt  into  difgrace  and  contnnpt  :     Suchontmpn  as  Jludy," and  feek 

that  the)'  may  excel  to  the  edifying  of  the  church,  mujl  expea  to  encounter  with  theviolm  cppMon,  andvi 

riunl  impuiaiions  cjmcn  ojpcrverfe  minds,  who  either  cannot,  or  will  not,  do  Jo  well  th    ■'''™'  '    - 


xmtli  the  mol 

t^Sm 


Our  great  apofik  here  7oai  charged  hy  the  falfe  apcjlks  with  inconflancy,  in  prcmifn^fHlf^e  to  Cor'mih,  and  ntt 
crmng;  with  pride  and  iinporioufnefs,  i<.vM  vanity  and  vain  glory,  in  reference  to  the  mcfluoiis  perfon- 
they  reprefenting  hm  as  ccntemptible  in  ks  perfon,  as  defpicable  in  his  minipy.  JJc  tJiercfore  ccmfutes  yea' 
(orfundshis  adverfancs  hy  a  new  and  untfual  way  cf  arguing ;  nar.iely,  by  boa/ling  of  his  fujfe rings  'glory- 
ing in  tlum  and  giving  a  large  catabgue  and  long  mvcntoiy  cf  them ;  he  difplays  his  calamities,  bla'zom  his 
crcjfes,  vindicates  las  perfon  and  authority  from  contempt,  clears  himfcf  fom  the  charge  and  impiUation  cf 
levity  and  vain  glory  by  rehcarfing  the  good  f^-vices  he  had  dene,  and  the  fufferings  he  had  undergone  for 
the  fake  of  Christ,  and  his  holy  religion.  V/'hence  rue  learn,  That  it  is  neither  mchriftian  or  unfeemly  to 
marge  vpM  cur  oim  afttons  and  fufferings,  when  there  is  a  great  and  ncceffary  cccanm  fo  to  do,  namely 
when  the  glory  rf  Cud,  the  credit  of  oar  holy  religion,  and  ajif,  vindication  cf  our  own  integrity  and  iiinocencv^  doth 
rejuivr  I    ■'■■'A  rail  frit.    ■  o    y  j. 


C  H  A  P.    L 

PAUL  an  apofllc  of  Jefus  Chrifl  by  the  will  of 
Cod,  and  Timothy  our  brother,  unto  the  church 
of  Cod  which  is  at  Corinth,  with  all  the  faints 
which  are  in  all  Achaia  ;  2  Crace  be  to  you,  and 
peace  from  God  our  Father,  z.nd from  the' Lord  Je- 
lus Chrift. 

Ohferve  here,  i.  The  writer  of  this  epiftic  dcfcribcd  by 
Jus  name,  Paul;  by  his  office,  nn  (ti.yUe  of  Jefus  Chrifi  \ 
with  the  manner  how   he  obtained  this  ofEcc  of  an  apofllc) 


namely,  ly  the  will  of  Cod;  it  wrs  not  man,  but  God  that 
called  him  to  the  apoOlefliip.  It  is  of  great  concern  and 
confequence  both  to  minifters  and  people  to  be  fully  in- 
formed, and  thoroughly  fatisfied,  of  that  divine  call,  whic!» 
their  fpiritnal  guides  have  to  come  amongll  them  ;  that  the- 
minifters  may  be  abte  to  fay,  "  Wc  come  fo  you  in  the 
name  of  the  Lord  i"  and  the  people  may  be  able  to  reply, 
•'  We  receive  you  as  ambafiadors  from  the  Lord  unto  us'." 
Paul  an  apoftU  hy  the  will  of  Gcti.  2.  A  perfon  conjoined 
with  St.  Paulinthe  writing  of  this  epiftle,  and  he  is  alfo 
defcribed  two  ways  ;  by  his  name,  Timoihy  ;  by  his  relation 
eur  brathir.     Where  mte,  The  great  huaiility  and  ctnd,.- 

fccnQon 


Ch  ap.  I. 


II.     C  O  R  I  X  T  H  I  A  N  S. 


Jefccnfion  of  St.  Paul,  that  thoii^^h  far  fupcrior  to  Timo- 
tliy_  in   years,  and  more  tranfcendent  in  oi\kc,  and  more 
e:r.inent  in  grace,  yet  he  doth  not  aiTiimc  and  arrogate  ail  to 
hinifclf,  but  makes  ?nother  fit,   as  it  were  upon  the  throne 
iviih  him  ;  fo  humble  andcondefcending  was  this  holy  man 
to  onf  fo  far  inferior  to  him,  both  in  olficc  and  grace.     Ac/e 
:_!fo,  The  happy   advantage  of  Timothy  in  being  with  St. 
Paid,  and  having  the  happy  privilege   of  being   inflru(5led 
:inl  diredcd  by  fo  great  an  a]>naic;  happy  was  "it  for  youn" 
J  imothy,  ilut  ever  he  came  into  old  Patd's  family.   Lc/int 
thfnce,  That  it  is  an  lu-ppv  advantage  to  fucli  who  in  their 
vounger  years  arc  dedicated  to,  and  defigncd  to  be  fct  .npart 
f'-rthe   work  of  the    minillry,  to  be  under    the  infpcaion 
lid  care,  the  guidance  and  coniluct  of  thofe  whf>  are  more 
;;«!,  and  better  experienced  than  themftKes  :    Paul  n»  a- 
llje,  andTuMthy  our  brother.     3.  The  pcrfons  to  whom 
i.iis  epillle  is  written  and  dirci^cd,     To  the  church  of  Cid 
which  is  at  drinth  :    Corinth  was  a  city  famous  for  wealth 
and  riches,  but  mofl   infamous  for  lewdnefs  and  unclean- 
iiefs ;   here  was  a  temple  dedicated  to  Venus,   where   were 
a  thoufand  virgins  fet  apart  lobe  proftituied  to  the  Infls  of 
men  ;    fo  thai:  the   Greek,  to   C^rlnthizc,   is  as  much  as 
to  b;  lafcivious  and   unchaflc  ;    and  after  many  of  them 
•vvcre  converted  to  ChrilHaniiy,  yet  did  the  lln  of  unclean- 
ncfs  fo  much  abound  amongif  them,  that  the  apodle  doth 
induftnoufly    fet  himfelf  againll  it,  and  warns  them  of  liie 
lin  andd:nger  of  it,  in  bolh  his  epifUes  wrote  unto  them 
However,  as  bad  as  Corintli  was,  God  told  Paul,  Afls 
xvii.    that  he  had  much   people  in  that  city  ;    and  accord- 
inoly,  he  fpent  ayear  and  a  half  amongft  ihem,  in  preach- 
ing to  them,  in  convening  and  confirming  of  them.     Lmm 
thence,  That  even  amongll  .the  moft  profane  and  uiilikc- 
licfl  people  upon  earth,  God  tn  v,  and    fonietimes  doth, 
gather  a  church   untohimfcl/.     S.e  what  monllers  of  men 
tlicfe   Coiiiithians  were,   I  Xor.  vi.    it.     in)orem',>in-rf 
cJuhereru  tffcir.incle,  aliifers  of  t'.emfehiei  with  tnr.nCirtc/'- 
and  he  tells  them,  not  only   fi;ch   pcrfons,  but  .alfo,  f,,ch 
i-:rsgs  \\cxt  fomeofthem,  hut  niw  tviijhecl,  &o.      O   the 
■.ereigniy  and  wonderful  cfncacy  of  the  grace  of  God,  in 
>  iyanfingfouh,  more  black  than  ever  was  Ethiopian's  face' 
1  hough    man  cannot,  yet  God  can,  and  fomciimes  does 
caule  figs  to  grow  on   thorn';,  nnd   grapes  on  thirties.     4. 
Our  apoflle's   fahitation  of,  and  prayer  for  this  church    at 
Corinth:      Grace  be  to  ym,  and  j.ecice  f  rwi  Cod  our  Father 
and  fpm  the   Lord  Jrfus  ChrijL      \Vhcre   mtc,   i.   The 
m:rcics  and  blelTings  prayed  for,  grace  and  neacc,  fpiri'ual 
blefThigs  and  ccmprehenfive  blcflTngs,       z.  The   oriijinal 
caufcand   fpring  from  whence   ihnfe    blcffing.-;  (low,  from 
Co<l  the  Faiher,  and  from  Jcfus  Chrift  ;     from  the  Fa'her 
as  thc^tontal  caufe,  and  from  Chriit  as  the  procuring  caufe 
the  difpcnf^r  of  thefe  bIclTinfjs.     A  gocvd  arfr.,nicnt  to  prove 
the  divinity  of  Chrill :    He  that  can  diCpenfe  '-race   ml 
pesce,  of,  and  from  himfelf :    is  God  ;    but  ChriPt  doth  this 
i  oJ^r"^^?  ^'-"  "  ^ '*^-   ^"'"  '"■'  '■  '■■"^mdpeucefrom  our  Urd 

3  ^  BlefTod  he  God,  even  the  Father  of  our  Lord 

J.lus  Chnd.  the  F.uher  of  merctos-.  and  the  Cod 

ol  all  comfort;      4  Vv'ho   con.foitcih  us  in  ali  our 

ibulatjon,  that  we  may  l>o  able  to  coinforr  thc>n 


%7 


winch  are  in  any  trouble,  by  thr  romfort  wherewith 
we  ourfelvcs  are  comforted  of  God. 

hote  here,  i.   The  fever.nl  gracious  and  comfortable  titles 
which  the  apofllc  gives  to  Almighty  God:    He  flyles  him, 
( i.j  The  Fstl'er  cf  our  Lordjejus  Chriji  ;     fo  he  is  by   na- 
ture ;    and  Chrift   his  Son    by  eternal  and  ineffable  gene- 
ration :   For  as  the  words,  cur  Lird,  r.fcribcd  here  to  Chrilf, 
do  not  exclude   the  Fa:htr  from  being  Lord  ;   fo  the  word, 
God,  afcribed  here  to  God  the  Father,   excludes  not  Chri(t 
fronj  bcmg  our  God  ;  and  as  God  is  the   Father  of  Chrift, 
f'  he  is  a  Father  in  him  to  all  that  have  union  with  him. 
{'^■)  The  ffitliercf  menus  ;    amort   amiable  a«d  comfon- 
al)le    rclaiion  ^    not  the  Father  of  mercv,  or  a  merciful 
Father  barely  ;  but  the  F.-.iht-r  of  mercii-s,  in  the  plural 
number,  to  denote  the  grcatncfs  and  multitude  of  liii  mer- 
cies, and  that  all  mercy  (lows   from  him  only  and  i'rccly.as 
lircams   from  r.n    ovcrfiovving  and    never-failing  fountain. 
(^■)  _7he  God  c/ e.\'i  ccm/crt  ;     bccalifc    by   giving   lijs   holy 
Spirit,  the  Comforter,  he  is  the  author  of  all  that   confola- 
tion  which  is  conferred  upon  us.     a.  The  duty  here  per- 
formed by  theapoNle,  that  of  ble fling  God.or  thanklgivinn; 
B/eJ/cd  ie  God,  &:c.     Learn,  That   blefling  and  prai:iiu' 
God  for  all  mercies,  but  efpecially  for  fpiritual  mercies,  is 
a  duty  which   ali  the  people   of  God  oi;ght  efpecialiy  to    b« 
careful  of,  and   abounding  in  ;   the    more  vcu  bkfs   God, 
the  more  you  (hall  have  caufe  to  blcls  him  •  he  will  mulii- 
ply  bleiUngs   upon  you  for  your  thankfulnefs  to  him.     -5. 
Fhe  particular  favour  which  the  apoftle  bleiles  and  praills 
Gcd  fcr  ;  namely,  for  comforting  his  children  in  e.ll  their 
tribulalion^.     Leiirn  hence.  That  as  God   is  the  f^rdy  com- 
foiterol  his  people  at  sli  times,  fo  he  is  their  bell  comforter 
in  the  worft  ot  tim.es.     There  is  no  tribuiation^creffiic't- 
ion  that  the   people  of  God  can  fall  into,  but  God  can  and 
will  comfort  them  therein  :  Bl.gid  he  God  zvho  ccmforlcth 
us  111  all  cur  trihidations.      4.  The  gracious  end  and  merci- 
ful defign  of  God  in  comforting  his"  faints-  and  fervants,  in 
.and  under  all   their  prc.Turcs,  I'ribidations,  and  aftliaions  ; 
It   IS,   That  thry  may  he  aide   to    covfort  them  id.ich  arc  In 
Ircuhlc,  by  the  comjcrt  wherczcith   ihcv  //•e»i/chfs  huive  been 
ccmforted  of  Cod.     Learn    hence,  I'hat    God   doth    oftcTi 
exercile  many  of  his  minifters,  and    fomc  of  his  par;icula» 
famis  .-•nd  fervant-sin  a  very  exemplary  manner,  with  triiTls 
and  af^lidions,  for  thisgrcateiid  amongll others,  that  tii;v 
may  be  experimentally  able  to  inftrua  and   comfort   firf', 
who  either  are  or  may  hereafter  fall  intt)  the  fame  difo  1;' 
folate  conditif-n  with  thcmfclvcs  ;     none  fo  fit   to  advifc  ."iid 
cnunfc!,  to  ii,ft:i;a  r:id  comfort  a  fuffcrinL;   fniit,  as  an  ai- 
fliaed  mniidcr  or  chriilLm,  who  have,  together  with  their 
aftiidions,  experienced  the  favour  of  divine  coiifolaiions  : 
That  ivc  may  conifort  oth:ers,  as  ue  ourfelvcs  Lave  Lcen  r,;f,t 
cd  cf  God. 

5  For  as  the  fufFcrin;r.s  of  Chvin  abo.ii,,; ,-.,  ,,.  \o 
our  confolntion  alfo  aboundtth  hy  thrifl. 


yv./,-hcrc,    I.  That  the   faints  fufR  rings  arc  cr.U«[   tFie 

fup,ngsoJ   CIrijL      The  Ixad  fufTcrs  in  the   nien-.bir; 

bcc-iufj  the  members  fufFer  for  the   f^keofthc  head       2' 

1  h.Mhe  fu.nr.«  (ufFeiTr.gs  in  the  caufe.  and  for  ihc  fake  cf 

L.TifN  tsre  fotr.eiimcs  overflo.^ing  and  Lxc.tKvc  f,,n-eii,.-c 

^  t:.e 


■oo 


II.     CORINTHIANS. 


Chap.  i. 


//;/  fnffcrhi^sofChrifliihcvndinvs.     3.  Tliat  asa  Chriilian's     iJii^ir  own  natural  ftrcngth  is  iin.-ibJe  to  fiipport  tliem  under 
""  "'    '  '■     '""■■'    '■ '    -•    '" '       -'■1         thtiji,  or  carry  them  throiigli  ihem. 

9  But  we  had  thefentcnceof  death  in  ourfclves, 
tliat  we  ftiould  not  trufl  in  ouifclvcs,  but  in  God 
which  raifttb  the  dead. 


fuftcrinqs  arc  for  Clirill,  fo  arc  their  comforts  anJ  confol.i 
tions  from  him  ;  yea,  their  comforts  da  bear  fomc  propor- 
tion toiheir  fiifferiiigs:  As  our  fiiftl-rings abound, /s  

Jolatkn  /liouiUs  by  Chr'iJI. 

6  And  whether  we  be  afHiflcd,  it  is  for  jour 
confolation  and  falvalion,  which  is  cflcftual  in  the 
enduring  of  the  fame  futrcnn;^s  which  we  alfo  {uf- 
|<;r  :  or  whether  we  be  comforted,  it  ii  for  yOur  con- 
iblalion  and  falvation. 

As  if  tlic  apofllc  liad  f^iJ,  "  What  fufFcrings  focvcr  I 
have  met  with  in  my  niinillerial  oliicc,  you  have  liic  benefit 
of  them,  nnd  fpccial  advantage  by  ihem  ;  and  therefore 
voti  on^ht  not  to  dcfpifc  me  upon  the  account  of  my  fuf- 
fcringsr  (as  d:i  th;  falfe  apoillcs,  ahd  would  have  you  do) 
but  vou  ought  the  more  to  honour  me  for  tliem,  and  be 
encouraged  ^oiiiiUvcs  by  them  ;  and  when  I  am  comf^>rted 
it  i?  btneficial  for  your  confolation,  inafnnich  as  you  may 
confidently  cxpedl  the  fame  relief."  Learn  hence,  That 
the  fufferings  and  afiiiiSlions,  which  we  endure  for  Chriil, 
do  not  only  turn  to  our  own  good,  but  redound  greatly  to 
ihe  good  and  beneflt  of  the  church  of  God,  and  confe- 
ij'.iently  fliould  not  difanimate  or  diflicarttn  our  fellow 
ciiriiiians,  but  rather  be  matter  of  comfort  or  confolation 
to  them  ;  Ifife  hi  aff.icled,  /.'  is  Jur  your  confalrjiiii  :  Kc 
ndd?,  If  we  be  comfoiieJ,  it  is  for  your  confolation  alfo  : 
Thereby  plainly  intimating  tons,  that  Almighty  God  doth 
by  all  his  difpenfations,  both  of  mercy  andcorredlion,  pro- 
mote and  carry  oii  th«  falvation  of  his  own  children  and 
people. 

7   And  our  hope  of  you  is  ftcdfafl,  knowing  that 


0//J-r:r  here,  Tlie  grc:it  and  eminent  danger  wMch  the 
apodle  was  in  \  his  very  life  wa<  in  a  hazard,  nay,  cvemle- 
fpaircd  of  ;  he  lociked  u[)on  hiirifi-lf.  as  a  dead  man  :  But 
when  he  had  thus  fentcnced  himfclt',  a  divine  poxvcr,  which 
v/rought  above  all  his  thonidiis  and  rational  conjeifliires, 
reprieved  him,  and  rt vi\i-d  him.  Hence  /v/rH,  That  tl'.c 
Almighty  poucr  ofG>M  fornetimcs  works  bcynnd  all  crea- 
ture exixdaiions,  beyond  all  hurnaii  probidjilitiis,  beyond 
all  rational  cotije£liires,  to  help  and  deliver  his  people  in 
liopelefs  and  hclplefs  troubles. 

10  Who  delivered  us  from  fo  great  a  death, and 
doih  deliver:  In  wliom  wc  truft  that  he  will  yet 
deliver  u%. 

Note  here.  The  deliverer,  God,  the  delivered,  St.  Patil 
and  the  faints  that  were  in  Afia  with  him  ;  the  delivcTance 
iifelf,  or  the  eminent  and  impending  evil  delivered  from, 
death,  great  death,  fo  great  a  death.  Learn,  1.  That  in 
times  of  great  ant!  eminent  danger,  God,  and  God  alone, 
is  the  immediate  deliverer  of  his  children  and  people.  2. 
That  it  is  the  property  of  a  gracious  heart,  to  magnify  and 
enhance  the  deliverance  of  a  gracious  God  :  He  hath  de- 
livered us  from  fa  great  a  death,  Uc.  3.  That  pad  and  pre- 
fcnt  experience  of  God's  power  and  goodnels  towards  his 
people,may  and  ought  to  encourage  them  to  truft  in  him  for 
time  to  come  ;  former  experience  ought  to  encourage  usto 
future  dependancc  ;  when  wf  can  fay,  God  hath  delivered 

as  you  are  partakers  of  the  fuiffirings,    iofiallyc  be     and  doth  deliver,  let  our  faith'^dd,   Jnhitn  we  iruft,  that  ht 

alfo  of  the  confolation.  will  yet  deliver. 

Here  St.    Paul  tells  the  body  of  the  Corinthians  that  he  11   You  alfo  helping  together  by  prayer  for  us, 

had  a  good  hope  concerning  them,  that  as  they  had  endured  that  for  the  gift    htjiowtd,  upon   us  bv  the  means  of 

fui^eri.v-s  for  Chrilt,  fo  they  would  Itill   endure  them  ;  .^         perfons,  thanks  may    be  "iven  by  many    on 

alluring  them  that    they  mould  mare  no  lefs  m  confolation  our  behalf 
than  thevdid  in  afflidion.     Learn  hence,  That  fuch  as  fuf- 

fer  for  Chrid.or  own  thofethat  fuflcr  for  htm,  (lull  be  in-  Our  apoftle   having   commemorated  the  goodnefs  and 

icrefled  in  all  that  joy  and  confolation  which  fuftlrings  and  power  ot  God  in   former  deliverances,  and  exprefled   his 

fiifFeiers  Ihall  receive  from  (jod:  As  you  are  partakers --f '^-^  alTurance  ofprcfent    and  future    deliverances,  doth  in  this 


fifferings,  fo  flndl you  he  'f  the  confolation  alfo 

8  For  we  would  not,  brethren,  have  you  igno- 
norant  of  our  trouble  which  came  to  us  in  Aha, 
that  we  were  prelfcd  out  of  ineafure, above  ftrength, 
infoinuch  that  wc  defpaired  even  of  life. 

Olfr-je  here,   I.  That  it  is  of  no  ftnall  benefit  and  ad- 
vantage, but  of  excellent  ufe  tons,  to  know  what  arc   the 
troubles  and  afflidlions  which  do  befal  the   fervants  of  God 
for  righteoufnefs  fake  :    f-fe  would  not  have  you  ignorant  of 
»ur  troiiMe  :     2.   How  prefling  the  troubles  and   afflidlions 


verfe  excite  and  exhort  the  faithful  at  Corinth  to  help  and 
further  him  with  their  prayers  ;  tlu  tdjo  helping  together  hy 
prayer  for  us.  Where  note.  The  humility  ot  the  apoftle, 
in  deliring  the  people's  prayers  for  himfelf.  Such  as  are 
moft  eminent  in  gifts  and  office,  yea,  in  grace  too,  do 
really  want,  and  heartily  defi re  the  help  end  benefit  of  their 
prayers,  who  arc  far  inferior  to  the.n  in  the  church  of 
God.  And  verily,  the  people  do  owe  unto  their  fpiritual 
guides,  asadcbtof  fervice,  their  carnell  prayers  for  them  ; 
herein  they  are  not  only  ferviceablc  to  them,  but  kind  to 
themfelves.     Note,  fartlier.  The  great  reafon  why  St.  Paul 


,.,.,.,  ,.  i,:.u  ,v.\c    ^.^,/)K  ,,.  T,       „.         rr;                   1    f  was  fo  defirous  of  the  Corinthians'prayers,  that  deliverance 

were  wliicn  this    apoltle  underwent  :      //.vy  were  out  of  .             .    .         ,     •      .    ,       ,     '^    -^  •,-       ,    1      > /■  •   • 

menfure,  above  flrer.gth,  and  even  to  the  defpalrlng  of  life,  and  mercy  being  obtained  thereby,  prafe^n.\thanhfg,v,ng 

Thence  «./..  That  God  may,  and  fometimes  does  exercife  ^'^^^^^   ""''"*='*  '°  ^°'^   on  h.s  behalf.     Learn,  That 

Ws  fervants  with  fuch  extreme  and  prefting  trials,  that  all  y'^'^"  ^^  P^y^/'^y  "^e^!^y  '^  «^'=^'"^''  ^y  "f'  "  '^  °"'"  ''"'y' 

^         o         *  by  prailc  and  ihauklgiving,  to  acknowledge  the  lame  to 

God. 


Chap.  i. 


II.     C  O  R  I  N  T  H  I  A  M  S. 


701 


God.  Wl.at  !■;  obnMned  bv  prayer,  fho»^W  be  owned  l.y 
thankfulnefs  ;  God  forbi.i  we  Hk.u'.I  bt  clr.nv.n-us  '..n  oft.ng 
favours,  and  dumb  and  to  igue-nc:l  m  cdW:  ui;..;  ^U.m^.s. 

12  ?  For  our  rejoicing  is  this,  tfife  teflimonY  of 
our  confcience,  that  in  fimplicity  and  ^odly  Imce- 
vitv,  not  with  flcOily  wifJom,  but  by  the  ^racc  of 
God,  we  liave  had  our  converfation  in  the  wc:  Id, 
snd  more  abundantly  to  you-wnrds. 

iV"f)icrc,  i'  T!i3t  ihouch   St.   PauKli.l  nut  jn.t  ..vnfi- 
('rn/c-imd  Uv.i\  in  las  ili.ccri.yp^ful  duiflian  grace,  yet  he 
Jc:   ro.-.oc,  and  holiW  glory  in  tl)c  evidence  ot  his  grace  ; 
.■,.,d  11!    tbetcnimonvofa  ilnccrc  nn.l  ..p.u-hi  confcR-nce  ; 
Our  rfwdrig  is  this. '    Lcam  l.cnce,  1  hai  an  ludy  jjloi)  uig 
and  rcioicin^  in  the  graces  of  G.xl,  ^vlm•l.,  upon  go.K  and 
fniT-tcicpt  i'rwmls  wc  iind  evident  iB^oiiifclvcs,  is  lawful  and 
al!i)vv.-ible"    A  chrll'.ian  niry  and  onglit  to  rejoice,  not  only 
in  the  confidence  of  ChriilV  meiJLs  _b.|l  alfo  in  the  con- 
fcience  of  his  own  Hnceritv.   KUf  ,  2,  I  he  particular  grace 
e^idencid,  which  the  apof.ic  took  comAirl  in  ;  Hujhuen/y 
and  .,^Iy  fimjlicity  ;  that  is,   liis  upri-hincfs  both,  of  heart 
and  'life,  "his  freedom  from  guilt  and  hypocnfy.     1  iience 
d,hzf.  That  the  confcicncc  of  fincerity  ts  f.ich  a  crown  of 
rcioicincr,  as  xvill  fupport  achridian'j  fpirit  tinder  and  apamft 
the  erealeft  difficulties  V. Inch    may  arife  in  any  ccndition- 
This  Cncciity  difcovcrs  itfclf  in  its  acting  hy  a  right  lule, 
from  a  ri)^ht  principle,  an  1  to  a  right  end  ;    .and  it  f.ipports 
a  man's  (pirit  in  the  duty  of  prayer,  tinder  nander  and  re- 
proach, in  the  dark  ni^ht  of  affliction,   in  the  dircon:olate 
hour  of  death,  and  at  the  drcadfid  day  of  judgment.     Ai/r, 
-    Tint  it  is  not  a  (ingle  aa  of  fincerity,  but  a  condant 
courfc  of   upright  walking,  that  onr   apoftle  rejoiced  and 
took  comfort  "in  ;     ff'e  haze    had  cur  tcm,rrJnt:on  m  the 
U',r!d   in  aUfmilicity  mi.  gocd  fincerity.       It  is  not  a  Jingle 
aaion,  but  a  fcries  of  good  aflions,  that  admin illers  com- 
fort :    As  God  doth  not  judge  of  our  natc  and  ccndition 
by  a  particular  adion,   no   more   fhculd  wc,  but  by  the 
general  bent  of  our  rcfoluiions,  and  the  confVant  cc.irle  and 
tenor  of  our  converfations  :  Our  rejoicivg  is  this,  &c. 

13  For  we  write  none  other  things  unto  you  than 
what  ye  read  or  acknowledge,  and  I  trufV  ye  Hiall 
acknowledge  even  to  the  end ; 

The  apodle  having  affertcd  his  own  fincerity  and  upright 
converfation  in  the  former  vcrfe,  he  doth  in  this  vcrfe  make 
his  appeal  to   the  confcienccs  of  the  Corinthians  for  his 
ju;1ification.    It  is  a  good  demonnraiion  of  our  uprightnefs, 
when  wc  can  not  only  appeal  to  CJoil  as  touching  our  fin- 
cerity, but  dare  appeal  to  the  confcienccs  of  men  i  for  if, 
through  prejudice,  they  will  not  witli  their  mouths  vouch 
our  integrity,  vet  fecretlv  with  their  confcienccs  they  cannot 
but  bear  witncfs  te  it.    'N;.'e,   1.   The  apoftle's  having  de- 
clared, that  he  had  his  teflimonials,  not  only  from  his  own 
confcience,  but  from  their's  alfo  ;  he  .adds,  that  he  truflcd 
tliis  would  hold  and   continue  even  to  the  end  ;  that  is,  to 
the  end  both  of  his  and  their  lives.     As   if  the  apoflle  had 
■    faid,  "  My  converfation  had  hitherto  been  acknowledged 
by  you  to  be  fmcere  and  upright ;  and  I  hope,  as  you  fliall 
never  fee  it  otkerwifc  by  me,  fo  you  will  pcrfcvtrc  and 


continue  in  your  good  opinion  and  rieht  judgment  concern- 
ing me,  to  t'hc  end  of  your  and  my  life." 

14  As  alfo  ye  have  acknowledged  us  in  part, 
that  we  are  ybiir  rejoicing,  even  ?.s  ye  alfo  arc  ours, 
in  the  day  of  the  Lord  jcfu8. 

Afi/^here,  i.  The  great  trial  vMch  St.  Pai;!  met  v  i;h 
from  the  Coiintliians,  whofe  fpiritual  father  he  was;  ihcugli 
he  had  ferved  ihtm  with  greit  faiihftilncfs,  yet  they  did  ac- 
hwxvhdac  h':tn  lu  in  fart.     There  Was  a  time  uhcn  he  was 
high  in^heir  cUeem  ;   Who  but  rati!  r    None  but  he  :  But 
now  a  great   part  Irave  hiin,   and  •■.dmire  oihcis.     Ltirn 
licncc.  What  great  levity,  ficklcnefs  and  inecnf.ar.cy  ir.;iy 
be  found  in  good  men  in  general,  and  what  great  iiiui;ibi- 
litv  and  changcablencfs  of  attiaio:-.  in  particular  to  their 
mir.iikrsr,nd?piri!ual  guides,  ihoi'gh  never  fo  finccre  r.iiJ 
faithful.     Although   St.  Paul,  with  a-  laboiious  diligei.ce, 
and  divint  fucctis,  had  i.Iantcd  snd  propagated  the  Chrif- 
tian  faith  amongft  them,  yet  now,  not  e.nly  his  perfon,  but 
his   very   office,  falls  under  contempt   by  many  of  them. 
None  more  than   miniiicr?  do  experience  this  truth,  that 
nothing  is  fo  m.utable  as  the  mind  of  man  :    Though  mi- 
niftcrs  arc  the  fame,  and  their  mcITage  the   fame,  though 
they  continue  burning  and  fhining  lights,  though  they  burn 
out,  and  rr.nfuir.e  life,  health,  and  elhte,  among  and  for 
their   people,  yet  it  is  only  for  a  Icafon,  for  an  hour,  for  a 
fliort  time,  at  their  firfl  coming  ainongft  them,  that  they 
rejoice  in  their  light  :     You   hcie  adr.'.u-lcdged  us  in  part. 
Kite,  2.   That  notwlthftanding  the  contempt  caft  upon  St. 
Paul  by  fomc  in  the  church  at  Corinth,  yet  there  were 
others  arriong  them  \f\\o  did  greatly  rejoice  in  him,  and 
bitfs  God  for  him,  and  lie  for  them  I    //>  are  your  rrjuc- 
i>:g,  and  ye  ere  ours,  as  being  converted  by  us  ;  and  I  triifl 
we  fhali  be  a  farther  joy  aiurmutual  rejoicing  e.ach  to  other 
in  the  day  of  our  Lord  Jcfiis.      Learn  hence,   What  i:n- 
fpeakable  rejoicings  and  joyful  congratulations  there  will  he 
in  the  day   of  Chrift  between  laborious  faithful  niinii'tcrs 
and  their  believing  obedient  hearers.     "  Lord  !  (will  the 
Chriflian  fay)  this  was  the  blefled   indrumcnt  under  God, 
of  iny  happy  illumination  and  converfion  ;  by  the  biefling 
of  thy  Spirit  upon  his  m.iniftry,  tr.y  foul  was  begotten  unto 
'^'    "^    '     But,   on  the  -other  hand,  if  wc  be  ignorant  or 


Cliriih       jy..>,   V, «,   — ,  ..    ..-  --    0 -- 

lazy,  inilkilful  or  unfaithful,  in  onr  office,  our  people  will 
come  in  againft  us  fwift  witncfies  in  the  day  of  Cluiit  : 
And,  Lord!  what  an  intolerable  aggravation  -ivillitbe  of 
our  mifcry  in  hell,  to  have  any  of  our  people  thus  upbraid- 
ing us  !  "  O  cruel  man  !  that  fawcll  my  foul  in  danger, 
but  never  dealt  plainly  and  faithfully  witk  me  ;  the  fame 
time  that  we  fpent  together  in  fin  and  vanity,  in  fcnfual 
mirth  and  jollity,  might  have  been  indrumental  to  fave  us 
both  from  this  place  of  torment."  Let  minifters  confidcr 
thcinfclves  as  witncflcs  for  Goel,  and  their  people  as  wit- 
neflcs  for  or  againft  them  ;  and,  under  that  confideraiioii, 
lo  Rudy,  preach,  and  pray,  fo  live,  walk,  and  ad,  that 
thev  may,  with  this  great  apoflle,  take  God  to  record,  that 
tluv  arc  free  from  the  blood  of  all  men. 

15  5  And  in  this  confidence  I  was  minded  to 
come  unto  you  before,  that  ye  might  have  a  fecond 
benefit ; 

Kite 


703 


ir.    CORINTHIANS 


Chrill  finil  tint  God  has  larther  convening  work,  or  edify 
ing  work  for  lliem  to  do  in  a  particular  place  amongft  his 
people,  they  v.  ill  not,  they  mult  not,  yea,  iliev  dare  not 
Ibrluko  tlic.ni  for  outward  advantages.  2.  The  end  of  St. 
I'liul's  ptirpofc  and  rcfoliition  to  come  unto  them,  That 
they  might  hetve  ajtctr.d  benefit.  The  firfl  benefit  was  their 
converlion,  ihc  fccond  benefit  was  their  confirmation  ; 
confirmation  in  the  faith,  and  reformation,  both  in  life  and 
nunncis.  It  is  not  fiifficient,  that  by  our  miniflry  we  plant 
a  church,  anJ  ;^athcr  a  people  out  of  the  world  by  external 
and  vifible  profeffion  ;  but  there  is  farther  need  of  daily  in- 
<iullry,  and  continual  care,  to  water  wTiat  we  have  planted, 
to  cultivate  and  drcfs  that  corner  of  our  Lord's  vineyard, 
which  is  under  our  particular  infpcdion  and  care.  O  that 
our  people  had  hearts  to  cry  our,  and  fay.  Lord,  not  the 
firfl  time  only,  but  the  fecond,  yea,  all  my  life;  make  ine 
part.ikcr  of  this  benefit. 

16  And  to  pafs  by  you  into  Macedonia,  and  to 
coine  g-iin  out  of  Macedonia  unto  you,  and  of 
you  (.0  be  brought  on  my  way  towards  Judea. 

A'e.V  h?re,  i.  Tiow  the  he.nrt  of  this  holy  apodlc  was 
carried  forth  in  the  fcrvicc  of  God  and  fouls,  and  how  ac- 
cordin;5ly  he  orders  all  hisjournits  from  one  place  to  an- 
oihcr  and  determines  his  continuance  and  (lay,  longer  iri 
one  place  than  another,  as  tlic  glory  of  God,  the  advatitafc 
of  the  gofpcl,  and  the  church's  neceflities  did  require  :  / 
•  o'fig'*  !'  pffs  hy  ytu  into  Macedonia,  &:c.  It  is  the  duty  of 
tlv  minidcrs  of  Chrift,  not  only  to  lay  out  thcip.felves  for 
the  glory  of  Goil,  and  the  (>ood  of  fouls,  but  to  projcii>, 
{•jrccaft,  and  contiivc  how  they  may  do  it  in  the  nioft  ad- 
vantegfous  manner,  for  the  furtherance  of  the  gofpel.  Yet, 
Vite,  2;  The  dilftM-ence  between  this  extraordinary  apoftlc 
then,  and  ordiiury  paffors  of  the  church  now.  The  apoftlts 
iiad  .m  jmiverfal  commilTion  to  plant  churches  in  all  places  - 
thty  \ycrc  to  be  in  conHant  travels  \\^  and  down  the  vrorld, 
iiinrrary  preachers  from  place  to  place  :  ButtheofTice  of 
t<n  oulinary  pallor  now  is,  to  watcii  over  a  particular  (lr>k, 
and  to  keep  conftant  refidcncc  amon<jft  thcrn.  Yet  tho-^rh 
Ijy  a>5liial  rclarioii  he  is  tied  and  bourid  to  a  pariicidar  flock, 
he  is,  bv  hahituul  and  aptitudinal  difpoiiiion,  a  minifter  of 
the  iiniverfal'  church,  and  a  debtor  to  the  public  tjood 
Ihercpf.  He  is  fit  ft  tnade  a  nniniftcr  in  the  nnivcrfal  church, 
cml  then  a  pallor  of  a  particiil.ir  confi;rcga!ion  :  And  accoid- 
inglv,  thoiioh  he  fecks  the  interelt  of  his  own  flock  fii (1, 
^•cr  it  is  his  duty,  by  prayer,  by  ihidy,  by  preaching,  by 
writing,  by  all  oMicr  edifying  ways  and  niethotls,  to'pro- 
ir:otc  thcunivcrfal  good  and  benefit  of  the  whole  church  of 
"Chrifl,  according  to  his  power^oth  far  and  near. 

17  When  I  therefore  was  thus  minded,  did  I  ufe 
lii^htnefs  ?  or  the  tJiiiig.s  that  I  purpofc,  do  I  pur- 
poCe  acrordirx^'   to   the  flefii,  that  with 
ilioulU  he  yey,  }ed,  and  n.iy,  nay  ? 


me 


there 


the  matter  fo  far,   as  if  he  wcra  one  that  faid  aiid  unfaid, 
one  tliat  took  no  care  about  keeping  his  word  ;  and  thence 
inferred,  that  no  regard  was  to  be  had  to  anv  thing  that  he 
delivered.     "  He  that  is  not  to  be  relied  upon,  fay  the  falfe 
apoflles,  In    his  ordinary  nromifcs,  how  can  you  depend 
upon  what  he  fays  to  you  in  his  preaching  ?"    Hence  lenni^ 
That  lightnefs  and  inconftancy  is  a  gieat  fin  and  reproach 
in  any,  but  efpecially   in  the  ujiniders  of  the  gofpel,   who  " 
yet  arc  often  charged  with  it,  when  thcv  are  in  no  degree 
guilty  of  it.     Nile,  2.   As  our  apoftie  frees  hiinftlf  frofti  . 
the  charge  of  inconflancy,  fo  from  the  fufpicion  of  a£tin^ 
for  wordly  advantage  :     The  things  "which   I  purpofe,  do   I 
ptirpofi  according  to  the  f.cfti  ?  That  is,   for  carnal  ends  or 
fccular  interert,   that  with  me  there  fltoidd  b:  now,  Yea, 
yea;  and  anon,  Nay,  nay.     R<.  hold  here  !  what  truth  and 
flcaiiinefs  was  fot;nd  in   and  with  our   holv  apoftlc  ;  how 
his  words  and  intentions,  his  tongue  and  his  heart,  his  pen 
and  his  purpofe  were  one,  namely,  in  reality  to  come  unto  ' 
them,  though  he  was  provIJentiMlly  hindered  and  obftrufled.  ' 
Here  let  us  reinark  and  r.ole.  What  little  things  the  men  of 
the  world  will  t.ike  advantage  fro.m,  to  vilify  and  lellcn  the 
rcptitati(,ri  of  GckI's  faithful    fcrvants,  efpecially  his  nii- 
ni/lers.     How  many  perfons  might  ha^•e  promifed  to  be  in 
fuch  a  place,  at  fitch  a  time,  and  have  failed,  without  being 
reproached  for  breach  of  proniife  ?    The  world. woidd  have 
been  fo  charitahle  to  another  perfon,  as  to  have  cxcufcd  it ; 
by  faying,  "  The  man  fpake  according  to  his  prcfent  in- 
tention and  refoltition,  but  was  hindered  by  the  providence 
of  God;"    but  if  Paid    fails  in  a  tittle,  he  mud  be  loaded 
prefently,  upbraided  for  his  inconflsncy,  or  which  is  worfe, 
charged  v\ith  playing  fad  atul  loofe  for  finidcr  ends,  and 
woildly  advantages.      Lord,  give  thy  fervants,  efpecially 
thy  minifters,  wifdom  to  Walk  with  exaclncfs  and  ciicum'- 
fpeclion  before  the  rnen  of  the  world,  who  are  their  watch- 
fid  obferVers,  ami  boldccnfurers,  that   they  may  cut  off  all 
occafioii  from  them  that  lock  occaiion  againd  them. 

18  But  ai  God  '^  ?'"•'  our  word  toward  you  was 
not  yea  and  nay. 

By  the  tr;r//  here,  fome  undcrftand  St.  Paul's  proniife 
to  Qoxf^Q,  to  Corinth,  that  he  did  very  feriouflv  intend  to 
come  unto  them  ;  as  if  he  had  fuid,  "  As  God  is  true  to. 
his  promifc,  fo  has  he  taught  mc  fo  be  true  to  mine.'' 
Others  tindcrdand  by  the  u'i/y/,  Sr.  Paul's  prerch.ing,  that 
hisdo<flrinc  was  not  rnutable  and  changeable, but  aK\;;ysihe 
faiTie.  Here  ivAe^  How  ready  and  forward  die  advcrfiiries 
of  reli'_'ion  are,  from  a;iy  real  or  fnppofcd  imperfedlions  in 
the  miniders  of  God,  prefently  to  blame  and  burthen  ihe'r 
minidry,  to  charge  their  private  errors  and  mitlakes  uporr 
thtir  doftriiic.  There  is  a  rnighiv  propcnfiiv,  arirl  great 
forwardnefs  in  bad  men,  to  cait  -11  the  io-pcrfcdlions  of  the 
miniders  of  the  gofpel  upon  their  minidry  and  dnilrine. 
The  devil  is  (dad  of  an  upportuu'tv,  bv  ijie  failings  of 
preachers,  to  brin^  tlip  doiSlriufs  they  preach  cithci  int<» 


ClIAP.  I. 


II.     CORINTHIANS. 


ro3 


doubt  or  difcilccm.  But  though  it  be  a  great  rcpivjach  for 
a  minifter  to  be  mutable  and  contradiilory  in  his  dodlriae, 
yd  the  wicked  world  do  often  acciifc  them  of  it,  and  ihargc 
them  wiih  ii,  whet^  there  is  not  the  leaft  occalion  foi  it : 
l^iriiy,  as  GcJ  it  true,  our  wird  was  not  I'ca  and  Nay. 

19  For  the  Son  of  God,  Jefus  Chrift,  who  was 
preached  ntnong  you  by  ms,  evm  by  me  and  Syl- 
vanus  and  Timolheus,  was  not  yea  and  nay,  but 
in  him  was  yea. 

Tiie  vcrfc  contains  a  new  argument  for  the  conflancy 
nn<l  imniiit:ibilitv  f>f  St.  PumI's  doiitrine,  drawn  from  the 
f;ihje<51  matter  of  iiis  preaching  ;  namely,  Jefus  Chrifl.  As 
Chrid  is 'always or>e  and  the  fame,  whom  himfelf  and  other 
niiniflers  ihd  preach,  fo  i<  our  dodtrine  one  and  the  fame 
aifo.  Note  here,  i.  The  fubjc<S  matter  of  St.  Patd's 
preachiiu;,  what  was  the  fuin  of  his  own  and  his  compa- 
nions fermon?,  fSylvanus  and  Timotheus,)  it  was  not  his 
own  imaginations,  or  the  Jcwifh  rites  and  ceremonies,  but 
Chriit  in  his  naf.ire  and  otiices :  The  Son  of  God,  Jefus 
Chrifl,  tvai preached  among  yoH  hy  us.  Note,  2.  The  happy 
unity  and  sccord,  witich  was  found  among  all  thefe  minif- 
ters,  St.  Paul,  Sylvaniis  and  Timotheus,  in  preaching 
Chriil.  O  blelFed  ae;reemcnt !  when  ail  the  rninillers  oV 
G(k!  with  one  confent  confpire  and  agree  to  advance 
and  extol  our  Lord  Jefus  ChrilK  3.  That  the  courfe  of 
St.  PauFs  agd  his  iiflllhmts  preachins:,  was,  like  the  great 
fiibjciJI  of  their  preaching,  Chrifl  Jefus,  fixedly  and  un- 
changeably the  fame  ;  not  jm  at  one  time,  and  nay  at  an- 
other, iiwv;/ thence,  That  it  is  a  proper  note  of  God's 
truth,  and  the  true  preachers  thereof,  that  they  are  always 
one  and  the  fame,  always  yea,  and  not  yea  and  nciy  ;  there 
is  no  change  or  contrariety  iti  their  doctrines. 

20  For  all  the  promifes  of  God  in  hira  are  Yea, 
and  in  him  Amen,  unto  the  glory  of  God  by  us. 

Our  apdftle  had  proved  in  the  foregoing  vcrfe  the  con- 
ftancy  ot  his  own  dodriiie,  wliich  he  preached  from  the 
iniiiiitability  and  conftanfy  ofChriO,  the  fiibjea  of  it. 
Here  he  provcth  Chrilt  to  be  unchangeable,  in  that  all  the 
promifes  which  God  had  made  to  us,  are  fulfilled  both  in 
him  and  by  hi;n.  All  the  promifes  of  Gcd  in  him  are  }7a 
e;id  Amen  \,  that  is,  verified  and  fulfilled  in  him,  and  con- 
firmed by  him  to  \k.  Learn,  i.  That  God  has  made 
promifes,  many  proir.ifes  to  his  people.  2.  That  all  the 
promifes  which  God  has  made  to  his  people,  are  made  i.T 
Chrilt,  and  ratified  by  him.  Chrifl  ads  the  part  and  of- 
fice of  a  furety,  he  undertake';,  and  engages  for  God,  that 
a'l  which  he  had  promifed  fhall  be  made  good  to  us,  3. 
That  the  promifes  made  by  Gcxi,  and  raTified,  and  con- 
firmed in  Chrift,  <\o  all  tend  to  the  glory  of  God.  -They 
Ihew  the  fovereignty  of  his  gr.ice,  in  making  proinifes  to 
his  creatures  of  mercy,  who  deferved  nothing  btit  flaming 
vengeance,  and  implacable  fury.  They  fhew  the  ampli- 
tude of  his  grace  ;  for  if  grace  did  not  flow  abundantly 
from  the  heart  of  God  towards  us,  wc  could  never  have 
received  fo  large  a  ftock  of  promifes  from  him.  Let  us 
then  -1  orifv  God,  by  fcfting  a  juft  value  upon  his  promifes, 
as  th-r  unchangeable  afiurance  of  his  lore  and  grace. 

21  Now  hi  which  cftablilhed  us  with  you  in 


Chrifl,  and  hath  anointed  us,  ii  Cod:  22  Who 
hath  alio  fealcd  us,  and  given  the  earned  of  the 
Spirit  in  our  hearts. 

In  thefe  two  verfes  wc  have  fotir  vcrv  great  and  nnbic 
privileges,  which  the  apoftle  declares  God  had  tonfcrrtj 
upon  &.e  Corinthians  ;  namely,  l;is  cft3hliliiins<.  anointing, 
and  fcaliug  of  them,  and  giving  ihe  earned  of  his  holy  Spi- 
rit to  thciii._  Firft,  their  eflalblifimicnt  ;  He  tvhid  tfia- 
bUjhcdiis  wth  you  is  Cud.  Learn  thcncp.  That  a  people's 
cilablilhment  in  the  doftrinc  of  the  gofptl,  and  in  the  f.iiih 
of  the  promifes,  is  alone  the  gracious  work  of  God.  We 
are  naturally  like  reeds  fh-.-.k'.n  wi:h  every  wind  ;  it  is  the- 
eftablifhing  grace  of  God  tl-.at  makes  us  pillars  in  the 
church.  Again,  fecondly.  Their  anointing,  tliis  is  from 
God  ;  the  fanflifying  grace  of  God  is  often  in  fcripiure 
compared  to  oil,  in  regard  of  its  cflldls.  It  rcfrtllictli  the 
weary,  it  healcth  the  wounded,  it  comforti  the  heart,  it 
beautilies  the  face,  it  ftrengthens  the  limbs.  Such  in!t mat 
virtues  and  excellencies  hath  the  fjncli tying  grace  of  (mxI 
in  the  hearts  ot  the  people.  Thirdly,  Their  fealing  ;  JVf:^ 
hath  atfofealed  us.  God's  fealing  of  his  children  cli.ih  im- 
ply his  high  valuation  and  eflce.m  of  them  ^  %\  hat  is  f.-alcif 
is  efteemed  very  precious  :  It  implies  tlicir  fafcty  and  fecu- 
rity;  what  is  under  feal,  is  not  in  danger  of_ being  loft. 
Again,  Scaling  doth  iinply  fecrefy  and  privacy  ;  that  whfch 
is  fealfid  is  fecret  and  hidden  ;  it  is  the  new  name,  which 
none  knows  but  he  that  receivcth  it.  Finally,  Scaling  is 
for  confirmation  ;  contrails  and  bargains  among  men  arc 
confirmed  by  hand  and  feal.  Thus  the  graces  of  the  Spi- 
rit, which  fanftify  us,  do  alfo  witnefs  and  feal  to  us  the  af- 
furance  of  God's  love  and  fpecial  favour  in  Chrift.  The 
fourth  privilege  here  conferred  by  God  upon  the  Corin- 
thians, is  his  giving  the  earneft  of  his  Spirit  in  their  hearts  : 
Grace  wrought  in  the  heart'hcre,  is  a  furc  earneft  of  glory 
hereafter  ;  there  is  a  great  deal  of  difference  between  a 
(hilling,  a  fiiigle  piece  of  money,  and  a  fhilling  that  is  an 
earneft  of  a  greater  fum.  It  is  joy  to  find  grace  in  the  (011 1 
as  grace  mortifying  our  corniptions  ;  but  it  rejoices  much 
more  to  look  upon  grace  as  an  earneft  of  glory,  as  the  firft- 
truits  which  infure  the  full  crop. 

23  Moreover,  I  call  God  for  a  record  upon  my 
foul,  that  to  fpare  you  I  came  not  as  yet  unto  Corinth, 

In  thefe  words,  our  apoftlc  dolh  alTurc  the  Corinthians, 
ia  a  very  folomn  manner,  that  if  was  not  any  inconftancy 
or  carnal  refpeft  in  hiir.felf  that  made  him  delay  his  com- 
ing to  them,  but  it  was  purely  to  fpare  them,  as  bcinir  un- 
\\illing  to  come  with  his  rod'among  thein,  and  to  u.x?eve- 
rity  upon  them.  H:re  obftr\e  the  apoftle's  maener  of 
fpeech,  it  is  by  way  of  adjuration  ;  /  call  Cod  to  record  ttf.n 
my  foul.  The  words  are  an  alfc-rtory  and  exccratory  o.ii!), 
wherein  God  is  called  to  witnefs  the  truth  of  what  he  faid! 
Learnt  hence.  That  it  is  lawful  for  Chriftians  under  tlie 
gofpel  to  fwear  upon  a  neceftary  and  great  occafiori.  Um 
what  great  occafion  was  here  for  St.  Paul  to  do  it  r  A^  f. 
\'ery  great;  the  falfe  apoftlcs  did  accufe  him  for  a  vaini 
glorious  and  incotiftant  man.  Tiiii  accufaiion  did  redound 
to  the  difcredit  of  his  miniftry,  the  diiho:iour  of  the  gofpel^ 
the  deftrudion  of  the  church  ;  therefore  he  folcmnlv  pro- 
teft?,  that  no  inconftancy  or  wordiy  mciivcs  did  caufe  him 

to 


704. 


11.    CORINTHIANS. 


Ghap.  ir. 


to  <lclay?his  pfomii'c  ;  lint  a  wife  and  fpiritual  cftnfiJeration 
«>»  fjicit  gOfiJ,  a  willingDcfs  to  I'parc  them,  and  ati  iinwil- 
lingncfs  to  life  fevciity  upon  them.  Hence  Jeani,  That  ihc 
niiniik-ri:il  power  wliith  God  giveili  t!ic  officers  of  the 
<  hiircli,  o»m!ii  to  be  mansgfd  with  mucli  holy  pruilencc, 
iPil  Chrillian  com rr.ife ration  :  The  end  of  their  power 
flioidd  always  be  in  their  mind,  w  l.ich  is  edification  and  not 
dcflrutHicn. 

2.J  Not  for  that  wc  have  dominion  over  your  faith, 
but  arc  helpers  of  your  joy  :  for  by  faith  ye  (land. 

As  if  the  apcil!e  liad  fuiil,  "  Thotipji  we  have  a  minif- 
tcrial  power,  yet  \vc  hnvj  not  a  rpagillcri.d  dominion  over 
yon,  to  treat  as  wp  plcafe  the  profellors  ot  the  gofptl,  or  to 
pimifli  thofc  that  walk  not  according  thereunto.''  Learn 
hence.  That  thonph  Chrill  lias  inveiled  the  officers  of  the 
<hiirch  with  aniinillerial  power,  yet  they  have  not  thereby 
any  dominion  over  the  faiih  of  believerf :  Nit  ihnt  we  hove 
thm'm'ion ',ver  yzur  fr.it}!:  He  adds,  B:it  are  heifers  cf  )-oi:r 
joy.  He  doth  not  favj  Wc  are  helpers  of  ^'oiir  grace, 
iiclpers  of  ycnr  faiih,  helpers  of  your  holinefs,  though  this 
i.s  necelTaiily  implied  ;  but  helpers  of  your  joy  and  comfort.  ■ 
iWt"  thence.  That  a  fpecia!  part  of  the  rainiiter's  trork, 
conlills  in  adiriniftering  to  the  comfort  and  confobuon  of 
iiich  as  lland  in  need  of  it,  and  are  qualified  for  ir.  Cur 
firfl  work  is  to  help  the  grace?,  cur  next  to  help  the  com- 
forts of  our  people.  The  Spirit  of  God  is  a  fanflificr,  snd 
then  a  comforter  :  Joy  is  not  ilie  firfl  ftone  in  God's  build- 
ing ;  grace  and  holinefs  is  firft,  comfort  and  confolation 
next.  For  hy  faith  ye  Jlaiid  \  yo  have  flood,  and  do  ftand 
fleadfafl  in  the  faith  :  that  is  the  generality  and  body  of 
yen  ;  thowgii  foine  among  you  deny  the  refurrcflion,  yet 
the  bell  and  grcatcfl  part  of  you  arc  found  in  the  faith,  and 
flcadfafl  in  the  f.'.i'h.  Our  apollle  doth  not  unchurch  them, 
becaufe  of  fomc  diforders  among  them,  nor  bccaufe  of  foine 
heretical  doiflrincs  found  ^vi!h  ihem,  but  endeavours  to  re- 
form their  diforders,  th;;t  fn  when  he  came  unto  them,  he 
might  not  come  with  Ids  rod,  but  in  il.c  fplrit  of  meckncfs. 

C  II  A  P.     II. 

Cur  apofk  kavbig  vindicated  himfclf from  the  imputa- 
tion of  Icvily  and  inccrflancy ;    Jure  vindicates  himftif 
Jrcm  tJie  ^fperfton  oj  too  much  Ji'gmr,  arid  loo  great 
ftverity  toxuards  the  inccjluous perjon. 

BUT  I  determined  this  with  myfeh'",  that  I  would 
not  conie  again  to  you  in  hcavinefs.  2  For  if  I 
irakc  you  forty,  who  is  he  then  that  makcth  inc 
glad,  but  the  fame  which  is  made  forry  by  vat  ? 

The  occafion  of  St.  Pa'il's  writings  again  to  the  Coiin- 
thians,  and  deferring  for  the  prefcnt  to  come  imto  them,  is 
).erc  iniimatcd.  There  was  an  inceftuous  perfon  in  the 
^•hurch  of  Corinth,  who  h.id  married  his  father's  wife  ;  if 
Ihe  were  J-isown  natural  mother,  the  lin  was  nioft  prddi- 
gicus  and  unnniurai,  that  the  child  of  her  womb  (houid  be 
the  liidLand  of  her  bed  ;  if  flie  were  his  tnother-ln-law,  it 
was  againlt  the  law  of  rcvercnte,  and  an  heinoi;s  fin  for 
iUe  foD  to  uncover  the  fatlicr*«  nakcdticfs.     And  it  was  an 


■agpravation  of  the  fn,  that  the  perftn  crmmitiing  it  wrs 
a  Chriflian,  a  mcinber,  and,  as  fomc  think,  a  minifter  of 
the  church  at  Corinth.  St.  Paul,  in  his  former  cpiflic, 
chap.  v.  commands  them  to  excommunicate  this  iiiccfluons 
perfon,  which  accordinqly  they  did  ;  and  this  fpiritual 
phyfic,  applied  to  the  offender,  had  a  good  cfFcd  upon  hi.-n  ; 
for,  being  puniflied  by  the  church,  he  punifhcth  himltl/^ ; 
and  being  caff  out  of  thr;  church,  he  cafls  away  his  fin. 
Happy  is  it,  when  the  church's  cenfurcs  arc  fo  executed  z% 
to  bring  offenders  to  a  fight  and  fcnfc  of  their  fins,  in  rmlcr 
to  a  dcrp  humiliation,  and  thorough  reformation.  No'..-, 
fays  the  apofflc  I  ih-tcrniinnl  not  to  ome  to  ym  in  hccvinefs  ; 
that  it,  one  great  reafon  why  I  put  offiny  journey  to  you, 
was  this,  that  my  coming  amongrt  yon  might  neither  oc- 
cafion forrow,  nor  create  hcavinefs,  ciihrr  to  yon  or  myfelf ; 
for  I  delii.',ht  not  in  ccnfining  and  chiding,  when  1  crn 
otherwifc  avoid  it :  For  if  I  mahi  ym  firry,  and  myfelf 
with  you,  tvhi  is  it  that  can  maht  me  ghiH,  hut  he  ll?at  is 
mntte  forry  h  me  ?  that  is,  nothing  can  make  mc  glad,  hut 
the  reformation  of  the  fallen  perfon.  Where  ;;(!/<■,  That 
nothing  r.dds  fo  mtich  to  the  joy  and  comfort  of  the  n!i- 
niffers  of  Chrift,  as  the  recovery  of  revolted  fouls  from 
tmdcr  the  empire  and  dominion  of  fin  and  Satan. _  VV? 
ioy  wiih  them,  and  rejoice  in  God  for  them  ;  we  live  as  w  • 
fee  any  of  you  f>ar.d  faff  in  the  Lord,  wc  die  as  we  fc 
others  flick  fafl  in  ihcir  fins. 

3  And  I  wrote  this  flime  unto  you,  left  when 
I  came  I  fliould  have  forrow  from  them  of  whom 
I  ought  to  rejoice  ;  having  confidence  in  you  all, 
that  my  joy  is  the  joy  of  you  all. 

As  if  the  apoftle  had  faid,  I  gave  yon  a  fharp  reproof,  in 
my  former  cpiflle,  but  it  was  in  much  love,  and  upon  a 
good  dtfign  ;  namely,  to  procure  fuch  a  reformation  cf  life 
and  manners  amon?  you,  as  might  prevent  my  forrow  w  l>cn 
I  come  unto  you  :  For  as )  our  grief  is  my  ciief,  fo  my  joy 
is  the  joy  of  you  all.  As  the  minillers  of  Chrill  and  ihcir 
beloved  people  are  one,  fo  their  griefs  arc  cne,  and  thxir 
jovs  one  :  they  rejoice  together,  and  mourn  together  ;  ihcir 
griefs  and  forrows  are  mutual,  and  their  joys  and  comfdrts 
arc  reci»»rocal. 

4  For  out  of  much  aflliclion  and  anguifli  of  heart 
I  wrote  unto  you  with  many  teans  ;  not  that  yc 
fiiould  be  grieved,  but  that  ye  mi,i^ht  know  the  love 
which  I  have  more  abundantly  unto  you. 

Here  our  coinpalTiona'c  apofile  tells  them.  That  what  he 
had  v/rofe  in  hi'  fonr.cr  cpifile  with  fimic  fc verity  and 
fharpnefs,  concciring  the  inccftuous  perfon,  was  fo  far  from 
being  written  with  any  intention  to  grieve  them,  that  it  was 
a  real  affiiftion  to  him,  a  very  h.eavy  prcfllirc  upon  W\t,  heart, 
vyhich  fetched  abundance  of  tears  from  his  eyes,  and  cm - 
fequently  was  an  cfftiS  of  the  sjrcatifl  love  imauinable. 
Hence  wV,  Tlat  when  the*  miniihrs  of  Chrifl  do  cxecirte 
chiircli-ccnfures,  if  thevtlo  not  difpcnfe  them  with  tend«r- 
nefs  and  compaffic  n,  fo  a«  to  let  the  offenders  fee  that  what 
is  done  is  out  of  abundant  love  »!nto  them,  they  will  never 
be  llje  bpttcr  for  thrm,  nor  be  bettered  or  recljiimcd  by 
.tJie«i.     D.jih  a  tivi!  jtidgc  weep  when  be  pairt;s  fcnuncc 


Chap.     ii. 


r.    CORINTHIANS. 


705 


upon  a  iTinlcfador  r  Much  more  fhoiiM  an  ccclcfiaftical 
judge  mourn,  when  he-  pronounceth  the  cenfurcs  of  the 
church  upon  iiotorious  (>iFvnciers.  Behold  the  apo(He  lierc 
dec'aiing  will;  what  aiigtiilh  cf  fjiint,  and  griofot  l'.eart,hc 
wrote  to  have  the  fctuciioc  of  cxcomiijuiiicaiicii  executed 
ar,d  iiilii£lcd  on  the  incclhuuis  Coiintliian. 

5  But  If  any  hath  caufed  grief.hc  hath  not  grieved 
me,  but  in  part :  that  I  may  not  overcharge  you  all. 

As  if  the  apofllc  had  faid,  This  incefluous  perfon,  wlu) 
hathcaiifcd  fo  much  grief  to  me  by  his  fiii,  hath  caufed  no 
little  grief  to  you  alfo,  to  the  fi. under  part  of  voii,  even  to 
all,  but  thofe  w  lio  Avcrc  partakers  w  itii  iiim  in  his  fin  ;  he 
hath  grieved  me  but  in  part  otdy  :  you  as  well  myfclf,  have 
been  grieved  by  him,  and  afilidlcd  for  him.  Not  only  the 
ininiilcrs,  but  members  of  thechurch  are  afFe6lcd  with,  and 
afiiifled  for,  the  fcandal  of  profeilbrs'  fins.  St,  Paul 
grieved  but  in  part  tor  the  inccftuoiis  perfnn's  fin  ;  the 
founder  part  of  the  church  inourncd  with  him.  Or,  fc- 
condly,  He  hath  gritved  me  but  in  pari,  that  I  tiifiy  mt  cvfr- 
chargi  you  :  It  is  as  much  as  if  he  had  faid,  "The  ijricf 
and  forrow  which  I  have  had  for  ihe  fin  and  fcaiidal  of  this 
notorious  olfendcr,  I  am  far,  very  far  from  charging  upon 
the  whole  clairch  ;  I  dare  not  load  you  all  with  that  im- 
putation, as  if  you  were  involved  in  the  i;uilt  of  it."  It 
IS  not  only  injurious,  but  very  tmjull,  to  caft  the  dirt  of 
profeliors'  fin  upon  the  face  of  iheir  profcflion,  or  to  charge 
the  guilt  of  a  particular  perfon 's  mifcarriages  upon  the 
wliok-  cluirch  or  cliriilian  fociety  to  which  he  doth  belong. 
As  religion  juftifics  no  man's  faults,  fo  no  man's  faufts 
Ihouid  condemn  religion. 

6  ?  Sufficient  to  fuch  a  man  ii  tliis  punifhment 
which  was  injlidcd  oi  mnny . 

Ohferve  hcxQ,  I,  The  nature  of  that  pnnirhment  which 
the  holy  r.pollle  thought,  and  adju  Iged  to  be  fulficient  for 
the  guilty  perfiju's  fin,  and  that  was  excilion,  not  deftruc- 
tion  ;  excommunication,  not  dtath  :  The  rejection  of  fiich 
a  (inner  from  the  communion  of  the  church,  by  church- 
ccnfure  and  difciplinc,  was  the  puniihment  pronounced. 
2.  By  whom,  and  before  whom,  this  punifhmeut  of  cx- 
communicatian  was  executed  and  inflided,  nam  eiy,  bv  the 
olTicers  and  governors  of  the  church,  (who  h.-;d  and  have 
tl'.e  power  of  ihe  keys)  in  the  prefence,  and  with  the  con- 
fent  of  the  whole  church.  In  the  primicivc  ciiurch,  we 
have  reafon  to  believe,  when  any  offender  was  tobeex- 
comunicated,  the  people  were  acquainted  with  the  crime  • 
the  guilty  perfon  pleaded  in  their  prefence,  they  jiidced  as 
your  jury  men  do  of  the  matter  of  fad,  they  confentcd  to 
the  condemnation  ;  but  the  fentence  was  not  pronounced 
by  them,  but  by  the  "overiKTs  and  ofliccrs  of  the  church 
before  them,  and  in  their  prefence:  And  as  the  church  or 
body  of  the  people  confentcd  to  the  offender's  rejefiion,  fo 
likcwifc  to  his  re-aJ:niIiloii  10  the  con-.mur.ion  ot  the 
church  ;    biit  their  adiial   admillion  was  by  the  pallor  and 


hands  of  the  ptople. 


7  So  that  contrariwife,  ye  might  rather  to  forgive 
him,  and  comfort  him,  Icfl  perhaps  It  ch  on  one 
lliould  be  fwallowed  up  with  ovci-inuch  lorrow. 
8  Wherefore  I  beleech  you  that  ye  would  confirm 
your  love  to«\irds  him. 

N'ole,  I.  The  great  duty  which  the  apofilc  dircifls  the 
Corinthians  to  the  performance  of,  towards  this  forrowfiil 
offender,  to  forgive  kim,  to  covifort  hiin,  to  confirm  him  \ 
that  is,  to  abfolve  him  from  the  fentence  and  ccnfure  of  the 
church  ;  no  longer  to  continue  their  averfion  to  him,  but 
to  rertore  him  to  the  church's  communion,  to  re-admit 
him  to  their  fellov/fliip  and  fociety,  to  comfort  him  with 
their  love  to  hiin,  by  fhcwing,  that  their  excommunicating 
of  him  was  with  defign  to  reform,  not  to  ruin  him;  to 
recover  him  by  repentance,  and  not  to  drive  him  to  dcfpair. 
This  is  the  importance  of  the  three  fcvcral  words  which 
are  ufed  here,  Fcrgive  him,  aiiijirt  him,  conjirm  him.  From 
whence  7.'5/i?,  That  in  notorious  crimes,  which  give  great 
catife  of  fcandnl  to  the  church,  the  comfort  of  the  offenilcr 
depends  not  only  upon  his  peace  and  reconciliation  with 
God,  but  alfo  upon  the  relaxation  of  the  cenfiires  of  the 
church,  and  his  re-admiflion  to  the  chuich's  fellow fliip  anri 
communion  :  Forgive  him,  and  confirm  your  love  towards 
him.  2.  The  reafi)n  offered  by  our  apoftlc  vhy  this  peni- 
tent offender  fhould  be  forgiven  and  comforted  ;  namely, 
lift  h-:  Jhcuhl  be  Jxvall/ivcd  up  with  mer-much  forrow. 
I.eiiiyihtuce.,  (i.)  That  forrow  even  for  itfelf  inay  be  ex- 
ccl]ive  over-much,  (2.)  That  cxccflive  and  over-much 
forrow  fwalloweth  up  a  perfon;  it  may  fwallow  him  up  in 
the  gtlph  of  defpair,  and,  as  a  confequent  of  it,  in  the 
gulph  of  death.  As  worldly  forrow  caufcth  death,  in  may 
religious  forrow  alfo,  even  forrow  for  fin.  We  may  dif- 
honour  God  by  an  exceffive  mourning,  even  for  God's 
dillionour.  Sorrow  is  not  of  any  worth  in  itfelf,  but  orily 
•ns  it  ferves  to  a  fpiritual  end  and  purpofe  :  and  when  it  is 
exceffive,  not  only  the  comforts,  but  the  gifts  and  ufeful- 
nefs  of  the  perfon  forrowing,  are  in  danger  to  be  I'wallowtJ 
up  by  it.  ^leji.  But  when  is  forrow  for  iin  exceffive  and 
over-inuch  r  Aif.  When  is  forrow  for  fin  exercife  of  our 
graces,  when  it  hindersthe  performance  cf  cur  dn!ies,v.hcji 
it  h.urts  our  health,  and  overwhclmtih  nature,  \vhtn  it  per- 
verts reafon,  fv.allowtth  t:p  faiih,  i.indereih  our  hope,  pre- 
jiidiccih  our  jov,  atid  utd'its  u's  both  for  doing  and  (iifll-uiig 
tlie  will  of  GcJ  ;  in  a  word,  that  forrow  for  fin  which 
Jceeps  the  foul  from  looking  towards  the  mcrcy-fcat,  that 
Jcteps  Chrifl  and  the  foid  afimder,  and  rendeis  a  ixrfori 
unfit  for  the  fervice  of  God,  and  for  the  communion  of 
faints,  is  a  finful  forrow. 

9  For  to  this  end  alfo  did  I  write,  that  I  might 
know  the  proof  of  you,  whether  ye  be  obedient  in 
all  things.  10  To  who:n  ye  forgive  any  thing.  \  for- 
give alio  :  for  if  I  forgave  any  thing,  to  wlioni  I  for- 
gave It,  for  your  fakes  forgave  I  it  in  the  perfon  of 
Chriil ;  1 1  Left  Satan  fhould  get  an  advantage  of 
us  :  for  we  are  not  ignorant  of  his  devices. 

Kile  here,  i.  Our  apoftle  declares  what  was  his  end  in 

writintT 

4U 


7o6 


ir.     CORINTHIANS. 


Cmap.  ii. 


writing  his  former  epiillc  to  ihcm,  namely,  tliis  amongd 
others,  to  cxcrcife  their  obedience,  an.l  to  make  trial  what 
regard  they  would  (hew  to  his  apoflolical  atiih-'ritv; 
whether  they  would  be  as  obedient  to  his  direflions  in 
abfolving  of  penitents,  as  they  were  before  in  infliflini^ 
chiirch-ccnfiircs  upon  bold  ofK-mlcrs:  For  thh  end  did  I 
:iri/f,thji  I  might  have  a  pi\of  of  pu.  2.  The  apollle 
<?cf hires  his  own  forwanlncfa  to  forgi^'e  pcni'cnt  ofF.nJers 
himftlf.  as  well  -is  m.ike'ik!ioT%'n  hi";  dcfircs  that  they  fiiouM 
•do  it :  fn.cn  ye  fyrgivf,  f  f^irive  nlft  in  the  ftrfou  oj  ChriJ]  ; 
t'lat  IS,  asyoii  forgive  liim,  fo  do  /;  and  I  abfolve  hirn  by 
"Ciirift's  aii'hbrity,  as  I  excommunicated  him  in  Chrilt's 
name,  x  .'Cor.  v.  4.  In  the  name  of  our  Lord  Jefus  ChnJI^ 
(cc.  'As  lie  delivered  the  inctftuciis  pcrfon  to  S-.nan  in  the 
natlie  of  Chrifl,  fo  in  the  name  and  pcrfon  of  Chriil  he 
rclfufts  him  and  relaxes  the  fcnrcncc  ngaitift  him.  T!ie 
pawcr  of  er.commiinication,  and  abfoliiiion,  of  binding  and 
Joofing,  of  calling  oiif,  snd  receiving  into  the  church,  is  by 
Chiill  ctimmittcd  so  chiirch-tjcvernors,  who  nrc  to  ey.ccutc 
this  power  in  the  perfon  cfChriJ}\  that  is,  in  the  nr.me,  and 
by  the  aulliority  'of  Chrid.  3.  T!ie  arguments  vviih  which, 
nnd  the  moiive  by  which,  he  prcllcs  the  chf.rch  at  Corinth 
to  forgive  the  inceftiions  perfon,  and  to  re-admit  him  into 
their  fociety,  Ic/i  S-t/nn  g:-t  mi  ad-.Tn!nge  nf  us.  What 
:il\'nntDge?  Jpf.  Ati  advant.ige  to  lead  thcrn  into  fin  thi:s, 
by  their  abiifing  tliat  power  which  God  had  j^ivcn  them  for 
cdificaiior,  to  the  dcflriKJlion  of  a  pcrfon,  by  m.pking  tl;em 
gnihy  of  fjviiiuial  ruirderby  tlicir  rvcr-'rii;orciis  prociod- 
ing  agninfi  liim,  by  driving  hini  to  dcfpair,  by  tempting  him 
t"  anodaoy.  Satan fometimes,  bv  too  greatnefi,  flackncfs of 
dilcipline,  feeks  to  lull  Tinners  allecp  in  the  bofom  oftlie 
cj-.nrch  ;  and  fometimes  by  too  great  fevcriiy  endeavours 
to  diive  them  to  dcfpair.  The  force  cf  the  apoftle's  words 
lies  tluis:  I  advife  you  to  continue  the  feveiity  of  difcipline 
no  longer  towards  this  penitent  offender,  tut  receive  him 
rgain  iiUo  yoHr  comnuini.in  with  all  tendcrncfs  and  fpeed, 
krt  Satjn  fliould  circumvent  yon,  and  over-reach  yon,  and 
make  nfe  of  yon r  rigour,  to  your  own  ruin,  by  rendering 
your  dtxflrinc  hate^il,  and  your  difcipline  deieftablc ; /;/• 
Iff  {ire  n't  ign:ror.i  f  his  devices,  his  contrivances,  plots 
and  ftratagcms  laid  againft  us.  Zr/rrn  hence,  i.  Ti-at 
Satan  is  a  mailer,  in  the  art  of  deceiving  fouls:  He  is  full, 
very  full  of  cunning  methods  and  dtviccs,  to  circimvent 
pcrfcns,  and  caich  them  in  the  net  of  his  deceits.  2.  That 
it  concerns  all  pcrfons,  but  cfpecially  the  rninifters  of  the 
[,'ofpcl,  to  be  vvtll  acquainted  with,  and  not  ignorant  ofiny 
diviccs  or  plots  of  Sa'an.  Sa:an  has  a  multitude  of  de- 
vices, by  which  he  imdocs,  i mangles  and  deceives  fouls  ; 
ind  no  Clirillijn  ought  to  be  ignorant  of  ihcm  Icfl  he  le 
circumvented  and  undore  bytlicin:  Many  arc  his  devices 
tor  drauing  us  into  tin,  for  drawing  ii.s  off  from  dntv,  for 
dr.:wing  us  into  temptation,  fir  drowning  us  in  dtfp.iir; 
ourv.ildom  wiil  bc^  not  todifpiitc,  but  to  relill,  for  by 
lefilling,  our  temptations,  will  be  fewer,  and  our  llrcng'h 
preater,  J.imcs  iv.  7.  Refjl  the  devil,  o'ld  he  zvillfy. 
VVhere  w!/.*,  That  the  proniifc  ofconquefl  is  inadc  to  rc- 
i'i!lin;(,  not  di'piit^ng  with  Snt.in  ;  to  parly  with  him,  is  t!ie 
v.ay  to  be  overcome  by  h.im. 

4  2  Fux  ill  cr  mo  re,  when  I  came  to  Tioas  to  iraicf^ 


ChriQ'sgorpel.andadoorwasopencduntomeofthe 
Lord.  13  I  hadnorcft  inir.y  fpiric,  becaufe  I  found 
not  Titti.s  my  brother  :  but  taking  my  Jeavc  of  them 
I  went  from  thence  into  Macedonia..  14  *ff  Notv 
ihanks  be  unto  Cod,  which  always  caufelh  us  to 
triumph  in  ChriR,  and  malccth  manifeft  the  favour 
of  his  knowledge  by  us  in  every  place. 

Oi'ifrrve  here;  I .  The  tm\*rearicd  diligence  of  this  great 
apoftlf  in  travelling  from  pi :ce  to  place,  and  carrying  the 
gofpclwi'h  l.im  from  fre  city  and  nation  to  another:  / 
chme  to  Tr'.ds,  fur-I fr:m  ther.cc  t)  Al/rrrdonia.  2.'  The  fuc- 
ccis  which  the  htily  apo.^le  had  in  preaching  the  gofptl  \>i'h 
tmwearied  diiigjlncc,  in  thofe  places  :  A'dudr  uas'^c^in,-d  :irtft 
him  of  f/e  f.ird.  This'cithcr  lignites,  [r.)  The  free  li- 
berty which  he  had  to  preach  the  gofpcl  in  flu  fe  phccs  ; 
the  door  of  his  mouth  v.  as  not  Ouit  by  peifccuiors  the 
encniies  and  oppofers  of  the  p'.fpcl,  hut  the  word  cf 'he 
Lord  had  a  free  courfe  in  the  labours  of  it.';  miniftrts.  O^, 
(2.)  Th'i?  opened  dcor  may  (Ignify  sn'd  import  the  great 
and  gracious  fixccfs  which  God  i;avc  the  apolllc  in  his 
work;  as  God  by  his  providence  opened  the  apr file's 
mouth  to  preach  and  pnblini  the  glad  tidings  of  the  gc.fpcl, 
fo  by  his  holy  Spirit  he  opened  the  pcpU's  hearts  to  re- 
ceive and  entertain  the  ghid  ti'ing.s  of  kdvation  wliich  the 
gofpel  brought.  A£ls  xvi.  14.  The  L'.rd  cj-oicd  Lydiu's 
heart,  thatjbe  atttu.itd  to  the  u;crds  which  urre  Jpchn  of 
Prill.  3.  How  careful  the  apoftle  is  to  afcribe  the  mire 
praife,  and  to  return  the  -whole  thanks  to  Almighty  God, 
for  all  the  gracious  aflilbnce  and  fucccfs  which  he  had  re- 
ceived in  his  minifterial  fervice:  Ihanks  be  to  G'^d  tvhich 
xaufeth  us  to  triumph  in  Chrifi,  and  mottth  inonifrjl  t'.e 
fcvcur  of  h?is  hnnvudge  hy  us  in  evr\  place,  j^  if  the 
.Tpoftle  had  faid,  "  Blelled  be  God,  al'.hough  cur  cneniiis 
have  been  many,  snd  our  dill^culiies  grtat,  yet  God  has 
given  me  :ii\-\A  my  fellow  rpofllcs  ft:ch  rvfi'liiiion  of  tr.ind, 
that  we  h.ivc  not  only  encountered  with  them,  but  tri- 
umphed over  them,  in  a  powerful  convctlion  of  fo  many 
f:om  Heatl'cnifm  to  Chril'ianity  ;  sntl  has  enabled  lis  to 
fpread  the  fwcet  rdourofihe  gofpel  farg^nd  near,  by  cur 
Lboiioiis  presching  of  it  from  place  to  place."  Then  is 
the  word,  and  God  in  th.e  wf^rd,  ijlorilic^l,  whrn  the  fword 
of  the  Spirit  is  t.ikcn  into  the  hand  of  ihk-  Spiiit ;  when  he 
g'rds  this  fword  upon  his  thigh,  as  mr  ft  mighty,  and  rides 
on  triumphantly,  till  he  has  confummaicd  hi^  victories  in  a 
glorious  triumph  over  all  the  powers  of  htll  and  darknefs, 
nanks be  to  G:d  that ra  filh  us  !'■  triimph  in  Chr'Jl. 

15  For  we  are  unto  God  a  fwect  favour  of  Chrifl: 
in  them  that  are  faved,  and  in  them  that  pcrifli.  1  (> 
To  the  one  X'jc  arc  the  favour  ot  death  unto  death; 
and  to  the  other,  the  favour  of  life  unto  lilc. 

yNWhere,  i.  The  ti  tie  given  t(5  the  gofpel,  and  to  the 
preachers  and  difpcnfers of  it;  they  are  a  fr.vcir,  rxn  sll't- 
ii'in  probably  to  the  ointment  of  fwcet  pcrli'me,  which  the 
high-pri<  (Is  urjcr  the  law  wereanointcd  with.  The  breath 
of  the  gofpel  is  a  fwcet  wlour  or  fmtil,  and  God's  faithful 
minillcrs  are  they  that  carry  it,   and   blow  it  *abro.td  to 

pcrtmi.o 


CiiAr.  in. 


II.-  CORINTHIANS. 


707. 


perfume  finncrs  llir.t  lie  (linking  in  tluir  1";^-:,  2.  The 
conirary  cfF  fls  wiiich  tlie  preaching ff  the  t'olpil  has  upon 
l^ofe  that  fit  under  it  ;  it  is  the  f.ivour  of  life  imto  fome, 
cf  death  up.to  others  :  Here  if  was  fo,  the  apolUc's  tninif- 
try  VV2S  a  favour  ct  !ile  to  the  bc!i«ving  Ctniilcs,  of  death 
to  the  uiibtlicviiig  Jews  ;  all  men  arc  10  be  reckoned  in  a 
fi.nc  of  lite  or  death,  ofpcrifhing  or  b<.  ing  faved,  accord- 
ing as  they  do,  or  do  not  receive  the  favour,  and  rtlitli  ilie 
d<j(£liinc  ot  tiie  gofjiel.  Eut  how  conies  the  preacliing  of 
file  gofpel  to  be  ilie  favour  of  death  unto  fome  (  AnJ. 
P.irtly  through  pride,  in  not  cnd\!iing  to  be  reproved  by 
the  gofpd  i  partly  through  prejudice  againfl  the  ininifters 
ofihe  golpcl ;  partly  thrciigh  flothfulnefs,  in  neglefting  to 
come  under  the  found  of  the  gofp>.I  ;  and  partly  tlirotigh 
Ctirfcd  infideli'v,  inn-it  believing  the  meflagc  which  the 
pofpcl  brings.  Thus  is  the  gofpel,  which  wasordaincd  fcr 
life,  tlie  fiivour  of  death  unto  death.  3.  The  fwect  fiipport 
which  God  gives  his  faitiiful  miniftcrs  in  the  difeharge  of 
their  duty,  thougii  their  gofpel  fails  of  thedefircd  fucccfs  ; 
they  arc  11  jwect jiKow  wilo  God,  <it  well  in  thevi  that  pcrlfh, 
'IS  in //.em  that  arefavetl.  hof<V.  how  would  thy  iniiiif- 
icrs  be  of  all  men  moft  iriferable,  fhoiiKlft  thou  rccjuiro 
tlic  fuccefs  of  their  labours  at  their  hands  ;  fliouldll  thou 
fay,  ''Either  reconcile  my  people  imto  tne,  or  I  will  never 
be  rtconcileil  unto  you:"  Cut  we  fhall  be  rewarded  by 
thee  according  to  our  faithfiilncfs,  nut  according  to  our 
peoples  fiuiitulnt  Is.  The  faithful  miniilers  of  Chrift  are 
a  i"vvect  fniel ling  favour  in  the  iiolliils  of  Gnd,'  as  wtll  in 
them  that  pcrilli,  as  in  tlieiTi  tiiat  are  fa\ed  :  Tho\i;:li  Ifracl 
ffheir  i)top!cj  be  not  gathered,  yet  Ihall  they  be  glorious  : 
Ciod  will  reward  them,  fcciindum  hhorem,  ncti  frtiilum  \ 
the  niirfL  (hjll  be  paid  for  her  care  and  pains,  though  the 
child  dies  at  the  brcall. 

— And  who  is  fufficient  for  thcfe  thines  ? 

As  if  tlieapoftle  had  faid.  So  great  nnd  weighty  is  the 
work  of  pre.iching  the  cverljfting  gofpel  to  a  loft  world, 
that  neither  myl<'if,nor  anv  of  my  fellow-apolilcs,  are  fiifH- 
cient  for  it  of  ourfelvts  ;  jf'ho  is'jujfidmt'^  Thai  is,  none  are 
fidhcient,  without  proportionable  llrength  and  help  from 
Cod,  neither  man  lior  angel :  To  preach  the  gnfpti  as  it 
o::ght,  is  a  mighty  work,  a  w  ighiy  work.  If  any  think 
othervvife,  it  is  either  their  ignorance  or  inadvertency  that 
makes  them  think  fo.  What  !  Is  it  an  cafy  ma'ter  to 
fearch  into  the  deep  things  of  God,  the  ir.yfteries  of  the  gof- 
pel, which  have  an  unfathoinable  depth  ?  Is  it  eafy  to  in- 
i(ru£l  the  ignorant,  to  convince  the  ohftinate,  to  rcfolve  the 
doubting,  to  reduce  the  wandering,  to  know  the  flate  of  our 
/lock,  to  vidt  the  fivk  as  we  ought,  to  fpeak  to  tl;tm,  aud 
tray  for  1!  em,  as  pcrfons  upon  the  con'ines  of  eternity? 
Wl  at  !  is  all  this,  and  much  more,  a  trivial  work,  andcc>m- 
ir.on  performance  ?  No  verily  ;  as  there  is  no  feivice  more 
hi.nobrabJL-  than  that  of  the  minillrv,  fo  there  is  none  more 
a;di!0-s  and  labori;<i;s  ;  and  therefore,  thceTcatell  men  thst 
ever  G.>d  employed  in  and  about  this  wo; lc,h;ue  been  ready 
to  fiiik  under  the  apprthcnfion  of  the  infupcrable  difficniiie's 
th.1t  do  attend  it. _  If  we  ccnndcr  howa  gofpel  n:inifter 
otight  to  excel  in  knowledge, in  iit:eiance,1npriidenccshd 
c  jndu  ;i,    in  exemplary  piety,  in  paticn:  contcr.dinf  with  a 


pie's  ffovvardnefsand  pcrvcrfLncfs,  we  need  net  wonder  at 
oiirapufti  's  exclamation  or  exportiilary  qi;eftion  in  the 
words  before  us  :  //%o  is  J'ffficient  Jor  thrj'e  ll.ings  ? 

17  For  we  are  not  as  many  which  corrupt  the 
word  oi  God  :  but  as  of  fincerity,  but  as  oi  God, 
ill  tlie  finht  of  God  fpcak  we  in  Chrifl. 

Ohferue  here,  I.  The  charaflcr  which  the  apoftle  gives 
the  falfe  apofiles  who  were  crept  in  amon^fl  the  Corin- 
lltiaiis  :  they  were  arriipiers  cj  tie  w.rd  of  Gcd  ;  the  y  di.l 
fophifticate  and  adulterate  the  fincere  word  of  God,  by  in- 
termixing their  own  piidc  and  pafl^nns,  their  -jwn  inven- 
tions and  imaginations,  with  the  doftrine  which  ihcy  de- 
livered. Falfe  teachers  de-.il  w  iih  the  word,  as  the  vintner^j 
deal  with  tl-.eir  wines  ;  iliey  imbafe  them  in  their  nature, 
that  they  may  advance  them  in  their  price,  and  thereby  n\- 
creafe  their  own  profit  ;  they  deliver  the  word  of  Gnd  in 
fubtlety,  but  not  in  fincerity.     2.  The  declaration   wliicli 


aft  as  inen  of  Itiicerity  in  w  hat  we  do,  Esmc;i  taught  of  GcJ 
and  fcnt  by  Gcd,  as  men  afltd  by  the  power,  and  i-ui.I.'d  by 
the  Spirit  of  Chrid,  and  all  this  as  in  the  fight  of  Cexl  ;  we 
fpeak  as  from  God,  of  God,  in  obedience  to  his  command, 
and  with  an  eye  at  his  gloiy.  He  is  a  better  preacher  thit 
fpe.-;ks  with  an  upright  heart,  than  lie  that  fpeaks  with  an 
eloquent  tongue  ;  he  that  ad.s  from  religious  principles, 
for  holy  ciids,  as  in  the  prefencc  of  the  all-fteir.g  God,  and 
with  a  fi.xed  eye  at  thcglory  of  God  in  what  he  preaches, 
he  is  an  interpreter,  tine  of  a  thcufand. 

C  11  A  P.     III. 

Our  ap: file  in  this    chapter  n.imales  to  us  how  mmh  the 

reputation  0/ a  inini/ler's  per/on  is  needftd  and   neeef- 

Jaiy  in    order   to  the  Jucctfs   of  his   miwpy;    arJ, 

Jhtwelh    that  his    convcrficn    to    Chrifliamlv    -was    a 

full  evidence  of  God's  ozoning  and  approving  of  him 

as  his  anibajjlidor,  and  a  fuffident  'ccmvicndotwn  of 

his  pc-fvi  arid  ininifry  am:ng(l     thon  ;    vhich    vii- 

nfry  he  proves  to  be  far  more  excellent  lUn   that 

c/^Mofcs. 

DO  we  bc:.>in  .tgain  to  commend  ou: fclves  ?  or 
need  we,  as  Ibme  ethers,  cpiaics  of  com- 
niendationto  j-oii,  or  /f^^cri  of  commendation  from 
you  ?  2  Ye  arc  our  epiOle  written  in  our  hearts, 
known  .iiid  read  of  all  men:  3  Forafmuch  as  ye  are 
manifcflly  declared  to  be  theepiRle  of  Chrift  min- 
iltered  by  us,  written  not  with  ink  but  with  t!ie 
Spirit  of  the  liviu;^  God  ;  not  in  tables  of  llonc..  but 
in  flefhly  tables  of  the  lieait. 

Our  npoflle  here  cxpoflulalcs  the  cafe  vith  the  Corin- 
thiiios,  why  they  would  at  any  tiire  hearken  to  the  fa!ie 
apr.ftics,  who,  by  reflcfling  upon  his  pcrfon  and  minillry, 
mrde  it  iKcdfuI  for  liini  to  vir.dicatc  both  from  ccntempt 
4  U   2  .,^d 


7oS 


IT.    CORINTHIANS. 


Crr.vr.  in. 


and  fcorn.  As  if  he  had  fai<1,  "  What  Ho  I  need  to  begin 
again  in  this  fecond  cpiille,  as  I  did  in  the  firlt,  to  com- 
mend myfclf  and  the  cffoils  of  my  niiniftry  among  you  ? 
Or  need  I  commendatory  letters  either  to  you  or  from  you 
ns  the  falfe  teachers  amnnsjft  ynu  bnvc  ?  No,  verily  ;  you 
yourfclvcs  by  your  convcrfion  to  Chriftianity,  and  emhrac- 
inij  the  faith  of  the  gofpcl,  arc  a  better  attcllation  and 
teitimontal  to  the  wnAA,  of  the  fucccls  of  my  mlnillry, 
than  any  written  cpidlc  is  or  ran  be  :  For  you  arcan  ff>ij?k 
ivrilffi  ill  o'lr  hearts  \  tliat  is,  yo-.sr  converfiori  by  my  titinif- 
trv,  is  the  joy  and  rejoicing  of  my  heart!  there  it  is  that 
I  coniinually  carry  a  thankfidand  honourable  remembrance 
ofyoii,  and'  bear  voii  upon  my  heart,  whenever  I  go  in 
ami  out  before  ilie  Lord.  And  as  n^v  epifllc,  yoii  are 
hinui:  and  rcoil  '.f  all  ir.o'  \  that  is,  all  ChrilUans  far  and 
near  take  notice  of  you  r.s  a  church  which  Gnd  has  cnii- 
iii-nily  bIciTed  my  miniflry  to  the  convcrfion  and  edification 
of."  But,  Itil'  th;  apollic  fliould  fecm  too  alTuming  in 
ciiiin"-  the  Corinthians  his  cpiflle,  in  the  next  words  he 
calis  ?f'em  the  cpidle  of  Chrift,  vcr.  3.  Te  are  the  rfijile 
>  v'.imftcred  h  US  \  that  is,  yotir  faith  and  converlion 
■"■■"■     "  •  ■       '        '    wrote  by  my 

hearts  after  a 


of  C' rift  mm 
vas  the   w 


i"rk  of  Chriil's  Spirit,  though 
jirniftry  ;  he  having  wrote  his  law  in  your 
more  excellent  manner  than  any  thing  that  can  be  written 
wiih  iiik  and  paper  \  not  as  the  ten  commandments  of  old 
jvcre  written,  in  tables  qfflonr,  but  ir.  the  Jle/hfy  tables  of  the 
heart  ;  that  is,  in  your'  Itenfts  made  foft  and  pliable,  and 
ready  to  obey  the  word  and  the  will  of  CJod,  by  the  ope- 
ration of  the  holy  Spiiit,  lifmg  my  miniilry  as  the  pen  or 
jnftrMmcnt  in  his  hand  in  order  thereunto.  Learn  hence, 
I.  That  it  is  a  very  c;rent  favour  from  God,  when  his 
mi4ii:lers  can  fee  the' fuccefs  of  their  labours  in  the  hearts 
and  lives  of  any  of  their  people  ;  when  they  can  fay,  J'c  arc 
Bur  epiftle.  2.  That  nothing  doth  fo  highly  comincnd  our 
niiniftry  as  our  people's  proficiency  ;  their  improvement  in 
knowkdi^rc,  their  ftcdfallnefs  in  the  fauh,  their  growth  in 
grace  and  hoiincfs,  is  beyond  all  verbal  commendations 
and  acknowledgments  wha'tfocver.  Sermons  fetch  not  ap- 
nlanfe  from  mens  renown,  the  people's  praflice  is  the 
pr.'acher'i;  crown.  3.  That  whatever  fiiccefs  the  faithful 
milliners  of  Chrift  meet  with,  cither  in  the  work  of  con- 
veifion  or  cdiilcation  air>ong  a  people,  they  attribute  the 
« hole  ctricicncy  of  it  unto  God,  afcribing  nothing  more 
than  a  hare  inflrumentality  to  themfclves  :  ii'e  are  the  epif- 
tleofChrlf,  favs  the  apodle,  minifcred  by  us  \  Chrii^  has 
written  hr  law'in  your  hearts  by  my  raipirtry  ; 
had  faid,  Chrift  is  the  writer,  the  pen  is  the  mmiflci 
ink  tlK  Spirit,  the  paper  or  table  that  receives  the  imprcf- 
fion  is  thcheart,  and  the  law  of  God  the  writing  writ  thcrc- 
-n  and  thereupon. 

4  And  fuch  truR  have  wc  through  Chrifl  to  GocT- 
ivard  ; 

n/7>ri'<f  here,  IIov/  the  apoftle  encourages  himfelf  from 
the  experience  he  had  of  the  prcfent  fuccefs  of  his  iv.iniflry, 
to  hope  for  the  favour  of  farther  and  future  fuccefs :  Siuh 
trufl  or  confidence  have  we.  throu.uh  the  grace  ot  Lhnl  . 
of'ihc  conllant  ci^cacy  of  our  mimftry.  »hm  he  will  UiH 
«wn  and  honour  it,  fuccccd  and  blef.  it.  When  God  has 
rendered  our  labours  acceptable  and  luccefstul  araon^U  a 


As  if  he 
the 


people,  cither  for  convcrfion  or  edification,  it  fliould  encou- 
rage us  to  trufl  in  God  for  the  cHScacious  alFiflance  of  onr 
miniilry, and  rendering  us  yet  more  fucccfsfulamongft  them, 
and  a  greater  blcfiing  to  them. 

.5  Not  that  wc  are  fuiTicictit  of  ourfclvcs  to  lliiiik 
nny  thing  as  of  ourlclvcs  ;  but  our  lafTicicncy  tjof 
God  ;  6  H  Who  alfo  hath  made  us  able  miniilcrs 
of  the  New  Tcftamcnt,  not  of  the  letter,  but  of  the 
Spirit:  for  the  letter  killeth,  but  the  Spiiit  !;ivL'th 
lite. 

O^rw  here,  i.  How  the  apoflle  havin;»  mnric  an  rpo- 
I'lory  a!,il  defence  for  himftlf,  and  his  miniilry, :;g.'inft  thofe 
that  did  caliiminate  him,  in  the  former  vcrfes :  \n  the  verfe 
before  i!?,  he  acknowledges  his  great  inability  for  thiswoik, 
and  that  liis  whole  fufficicncy  for  fcrvlce  was  fiom  Gnd  ; 
and  this  without  doubt  he  mentions  not  only  out  of  hu- 
militv,  but  out  of  prudence  alio,  in  order  to  ftop  the  niouths 
of  thofe  who  might  be  apt  to  think  he  had  too  liith  an 
eftcem  of  hi  Tifilf  :  As  if  the  apodle  had  faid,  "  Far  be  it 
from  me  to  think  that  I  could  procure  the  fuccefs  of  my 
inini!lrv,  that  I  have  any  fuch  fufliciency  of  myfclf  to  con- 
vert fouls  ;  no,  no,  my  fufficicncy  and  fuccefs  is  all  from 
God  ;  for,  alas  !  there  is  no  propotliun  between  fuch  a 
fublime  and  fupcrnntiiral  fervice  asthat  of  thegofpel-minif- 
try  is,  and  the  impotency  and  weuknefsof  man."  .Ye/  that 
we  are  fuffiiient  of  ourjclvesy  hut  our  fxffuiency  is  of  God. 
2.  The  free  and  full  atknowledgniant  which  the  apofllc 
makes  of  the  great  things  which  Gcd  hath  done  for  him, 
and  by  him  ;  He  did  not  fiiui,  but  made  him,  a  minilfer, 
an  able  minifler  ;  yea,  an  able  miniflerof  the  New  Tcfta- 
mont,  or  new  covenant  ;  not  a  preacher  (jfthe  law  of 
Moles,  but  of  the  gofpcl  of  Jcfus  :  If 'ho  hath  /Trade  us  able 
vumjlers  cf  the  Nnv  Tefariir-r.t.  To  be  a  fuffiticnt  and 
fucccfsful  gofpcl -minifler  is  a  very  great  favour  from  Gfid 
to  any  perfon  :  The  clay  of  the  gofpel  is  better  than  the 
gold  of  the  temple  ;  the  rags  of  the  evangelical,  more  rich 
honour  to  be,  and  a  greater  favour  to  hear,  the  incancfl 
gofpcl-preacher,  than  to  hear  all  Mofcs's  leclurcs.  3.  How 
our  apoftle  here  infenfibly  Hides  into  a  comparifon  \\  hich  he 
mrdccs  between  the  law  of  Mofes  and  the  gofpel  of  Chrift, 
in  which  he  magnifies  and  prefers  the  latter  above  the  for- 
mer ;  the  law  he  calls  the  letter,  the  gofpel,  the  Spirit;  that 
is,  a  miniflration  of  the  Spirit.  The  letter  kil'eth\  that  is, 
the  law  condemneth  andcurfeih  the  finner,  the  tranfgreffor 
of  it  ;  but  the  Spirit  of  Chrifl  revealed  in  the  gofpel,  eria- 
bleth,  as  well  as  dircclcth,  to  obey,  and  fo  fiveth  life. 
I'^ole  here,  How  falfe  the  quakcrs  and  others  glofs  is  upon 
thefe  words  :  They  by  theh'ttcr,  will  undcrfland  the  whole 
wiitlen  word  of  God,  contained  in  the  fcriptures  of  the 
Old  and  New  Te'lnment,  the  law  and  gofpel  both  ;  and 
by  the  Spirit,  will  have  to  he  meant  the  inward  r.nd  im- 
mediate teachings  of  the  light  within  them.  Others  by 
thi' letter,  underiland  the  literal  and  hiiforical  fcnfc  of  fcrip- 
ture  in  general  ;  and  bv  the  Spirit  giving  life,  thev  undcr- 
fland  the  miydicaland  fpiiitual  finfc  of  fcripture  ;  but  it  is 
c\ident  fVom  ver.  3.  tiut  by //r /(.'.Vr  he  undcrflajuls  tie 
law  engraven  in  fioDc,  the  law  as  dJivercd  by  Mofcs  wiih 

aw 


Chap.  hi. 


11.  c  o  R  r  N  T  H I  A  a:  &. 


7^9 


an  appearance  of  the  ^lory  of  the  Lord  upon  mount  Sinai ; 
And  by  /he  Spin'/,  is  meant  the  blclfed  Spirit  of  Chrift 
given  to  the  apoftlcs  to  enable  them  to  preach  the  gcfpcl, 
and  conferred  upon  all  believers  that  did  obediently  licar 
and  receive  it. 

7  But  if  the  niiniRration  of  death  tviktcn  and  en- 
gvavea  in  (loncs,  was  (glorious,  fo  that  the  children 
of  Ifracl  could  not  (Icdf.'fUy  behold  the  f.ice  of 
Mofes,  for  the  glory  of  his  countenance,  wliich^/ory 
was  to  be  done  away  :  8  How  fliall  not  the  minil- 
tr.-ition  of  the  Spirit  be  rather  glorious  ? 

Our  apoftle,  in  this  and  the  following  vcrfes,  gd  on 
v.irh  his  CDinp.iriion  betwixt  the  law  and  the  {:;ofpcl,  and 
fiiews  the  tranfcondency  of  the  latter  above  the  former. 
Where  n:fr,  i.  He  calls  the  law  again  a  killing  law,  or  a 
minidration  of  dcnth  ;  becaufe  i(  condemns  men  for  the 
bre.ich  of  ir,  to  temporal  and  eternal  death,  without  open- 
ing to  them  any  door  of  hope.  2.  This  law  (he  fpeaks 
of  it  by  wiy  of  dimin-iiion)  was  only  written  upon,  and 
cn<,'ra\cn  in  ftone  ;  whereas  the  pofpel  is  written  in  the 
fTrdilv  tables  of  men's  hearts.  3.  How  the  apoftic  declares 
that  thi^  miniilration  of  the  law  was  rliriom,  glorious  in 
the  minifter  of  it,  Mofcs,  v.lio  had  fiich  a  lufire  upon  his 
face,  that  the  children  of  Ifracl  Cf.uhi  not  bear  the  ll^ht  of 
it  ;  and  ghti::i!  in  the  manner  of  !;iving  it :  There  was  a 
great  deal  of  the  glory  and  m.^jeJly  oi  God  attending  the 
giving  of  the  law  to  Moles  ;  the  miniftration  of  the  law 
was  glorious.  4.  The  comparifon  which  the  apoflle  make; 
between  the  law  and  the  gofpel,  and  the  preference  which 
he  gives  to  the  one  above  the  o^her.  (i.)  As  the  glory 
of  Mofcs's  face  ccafed  afK-r  a  while,  fo  the  glory  of  the  law 
ccafed  at  the  coming  of  the  gofpei.  {'Z.)  The  law  was 
delivered  by  angels  to  Mofes,  but  tlie  gofpel  vvas  delivered 
to  the  apoftlcs  by  the  Son  of  God,  who  is  the  brightnefs 
of  W\9.  Father's  glory,  and  the  exprefs  image  of  his  peifon. 
(3.)  Whereas  the  glory  of  Mofes  did  more  and  more  de- 
crcafc  ;  the  glory  put  upon  the  apoflles,  and  derived  from 
Chrid,  was  ftill  more  and  more  increafing  upon  them. 
But,  i'4.)  The  chief  glory  of  the  glory,  which  the  apoflle 
here  infifts  upon,  is  the  rnlniflr/ilian  of  the  Spirit,  in  the 
larsie  efrufions  of  it  under  the  gnfpcl  difpenfation,  giving 
fpiritiinl  and  eternal  life  to  believers,  inrtead  of  death 
fpiritual  and  eternal  coming  by  the  lav/.  Well  then.fnre 
might  our  apoftle  hero  fay,  the  niiniilration  of  the  Spirit, 
or  the  gofpel,  is  much  more  glorious  ;  and  confcqucntly 
a  greater  reverence  and  honour  is  due  to  it,  and  to  the  n:i- 
nillers  of  it. 

9  For  if  the  minidration  of  condemnation  he 
glory,  much  more  doih  the  minifliation  of  n;4htc- 
oulncls  exceed  in  glory.  10  For  even  that  which 
IS  made  jrlorious  had  no  glory  in  this  rcfpcft,  by 
roafon  of  the  glory  that  e.\ccll(;lh,  j  t  For  if  lh.it 
whicli  is  done  away  ty.r?j  glorious,  much  more  that 
which  remainetli  ?<  glorious. 

OffirvfheTc,  r.  The  difterent  tiilcs  given  to  the  law, 
and  to  the  gofpel  ;    vlic  former  is  caUcd  the  mih/^'/raiim  i/ 


eowlemnati'jn,  bccatifc  it  condemns  men  eternally  for  the 
violation  of  it  ;  the  latter  is  called  tie  miiuftraticn  cf  righ- 
leof.fncfs  or  juilification,  bccaufc  it  difrovers  to  us  the  onljr 
way  for  a  tinner's  juftification  before  God,  namely,  by  the 
righteoufncfs  of  the  Mediator.  2.  That  the  apoHle  com- 
paring the  law  and  the  gofpel  together,  acicnowledges  that 
there  was  a  fiirpaffini;  glory  in  the  latter  above  .Tiid  beyond 
the  former.  Indeed  CJed's  inlliiution  Hampt  an  excellency 
upon  the  Jewilli  worfliip,  and  the  law  given  them  had  both 
an  intrinfic  glory  in  it,  as  it  uas  a  revelatidii  of  the  will  of 
God  ;  and  aifo  an  accidental  and  adventitious  glory,  as  it 
was  attended  with  the  folcmnity  of  thunder  and  lightning, 
fire  and  fmokc,  and  a  voice  like  the  found  of  a  trumpet, 
at  the  promidgation  of  it  ;  yet,  fays  the  apoillc,  compared 
with  the  gofpil,  the  gl"ry  of  the  law,  or  Jcwilli  worfliip, 
had  no  glory  in  it  at  all,  by  rcafon  of  the  glory  that  doth 
excel  ;  as  the  moon  comparcil  \vith  tlic  I'un,  is  fo  oinfiuncd 
by  it,  that  its  brightnefs  is  little  t;>ken  notice  of.  True, 
indeed,  the  law  was  a  revelation  of  God's  will  as  well  2s 
the  gofpel,  but  with  this  liappy  advantage  on  the  gofpel's 
fide  :  The  law  was  a  revelation  of  God's  will  as  to  duty 
and  as  to  condemnation,  in  cafe  of  non-pcrtormance  of 
that  duty  ;  but  th.e  gofpel  is  a  revelation  of  God's  vrill,  ns 
to  gr.icc  and  merc)-,  as  to  remiflion  of  fin  and  eternal  life. 
3.  Another  argument  produced  here  by  the  apoflle,  fo 
prove  the  miniflraiion  oi  the  gofpel  to  be  much  more 
glorious  than  that  of  the  law  ;  namely,  bccaufc  it  is  nmch 
more  durable  and  abiding  :  Verfe  11.  If  that  ivhich  i.<  done 
envny  u-at  gliriiU!,  viiu-h  mare  that  which  remniticlh  is  gl"/- 
ri'.us.  The  force  of  the  argiuncnt  lies  thus  :  'I'hat  which 
is  durable  and  permanent,  Is  far  more  excellent  than  that 
which  is  teinporary  and  tranfient.  Now  the  law  or  Jcwilh 
difpcnlaiion  is  vaniflied  ;  its  miniffration  is  ccafed,  nnd  all 
the  legal  ordinances  are  aboliilied  :  but  the  gofptllbte  re- 
maineth  to  the  end  of  the  world.  It  is  called  a  kingdom 
that  cannot  be  moved,  Hcb.  xii.  ■^8.  therefore  the  gofpel 
minillration,  which  is  eternal,  fixed,  and  abiding,  miifl 
needs  be  more  excellent  and  more  glorious  than  the  legal 
difpenfation,  which  was teir.porary,  tranfient,  and  vanifliing. 

1 2  Seeing  then  that  wc  have  fuch  hope,  wc  ufe 
great  plainnefs  of  fpccch.  13  And  not  as  Moles. 
Xiiiich  put  a  veil  over  his  face,  tiiat  the  rhildicn  ol 
Ifrael  could  not  lledfalUy  looklo  the  end  of  that 
which  is  aboliflied.  14  But  thcirminds  were  blind- 
ed. For  i:ntil  this  day  remaincth  ti)e  fame  veil 
untakcn  away  in  the  reading  of  the  Old  Tcftamcnt; 
%vhichtr/7  is  done  away  in  Chrift.  15  But  even 
unto  this  day,  when  Mofes  is  read,  the  veil  is  upon 
theirheait.  i6  N'cvcrthelefs,  when  it  fliall  turn  to 
the  Lord,  the  veil  (liall  be  taken  away. 

Here  the  apoftle  draws  an  inference  frotn  the  fcregoinjj 
difcourfe  ;  that  feeing  himfelf  and  ihc  otiicr  apoilles  h;:d 
fuch  hope,  that  their  minillry  was  thus  glorious,  fuch  con- 
fidence and  afiiirance  of  the  perfrdlion  and  perpetuity  ■  t 
ihcir  miniitry,  they  did  now  ufe  great  pl.iinncfs,  frtedom, 
and  boldncfs  of  fpccch  in  preaching  and  publilhing  ih; 
gofpel  :  a;:J  did  not  imitate  MofeSj  the  minidcr  of  the  law, 

K  ho 


\ 


7io 


il.  rC  D.R  r  N  T  H  I  A  N  S. 


Chap.  iv. 


vho  put  a  vi?l  over  liis  face  ;  which  was  a  fign  of  the 
obfciiriiy  of  t!,'c  legal  difpcnfaiioii,  and  of  ffie  biifimfs  of 
the  Jews,  who  Cfjuld  not  fee  the  riu!  and  the  accompli (h- 
nicnt  of  that  ceremonial  nn  I  tvpical  adii^iiiKhaiinn,  which 
vas  to  be  abolillivd  by  Cliriil  and  his  g-.fpel  ;  But  tiicir 
n-.inds  were  then,  :»nd  ftiil  are,  blinded  by  prtfiidice  and 
unbelief,  and  the  fame  veil  rcmainetli  to  this  d.iy  fprcad 
nver  Mefts's  wriiings,  and  not  taken  away  in  the  re.'.ding 
t'fiheOId  Tertamcnt  ;  which  veil  is  now' done  away  by 
the  doiTlrineof  Chrift  contained  i.i  the  New  Tcftamcnt  ; 
iicverihclcfs  when  the  hearts  of  the  Jews  fliall  Ue  turned 
unto  the  Lord,  and  tluy  own  and  acknowiedt^e  Jcfiis 
Chril>.  tiicn  the  Veil  fli::ll  be  taken  away  from  the  Jews, 
?n.J  they  (hall  then  clearly  nnderrtand  and  fee  what  is  now 
conceded  and  hidden  from  their  eyes.  Learn  hence,  i. 
That  there  is  a  natural  veil  of  blimJnefsand  ignorance  upon 
the  minds  of  men,  which  hinders  their  difceriiin^  and 
iinderflanding  gofp<;I  myftcries.  2.  That  there  is^'upon 
the  undcrftaiidiii-sof  the  Jews  a  veil  of  unbelief  and  rooted 
prejudice  againit  Chrilland  his  holy  rcli<;ion  ;  they  wilfully 
Unit  ihtir  eyes,  and  faid,  "  They  would  not  fee  ;"  and 
God  has  judieioudy  clofed  their  eyes,  and  faid,  "'Tlicy 
fli:ill  not  fee."  3.  That  by  reafon  of  this  veil  upon  their 
liearls,  they  cannot  'look  to  the  end  of  that  which  was 
aboliihcd  ;  that  is,  to  Jefus  Chrift,  who  was  the  end  and 
fcope  at  which  the  whole  cercmoni.d  law  did  aim  and  tend. 
4.  'i'hat  when  the  Jews  (lull  he  called  home,  and  eon- 
•.erttd  to  ChriHianitv,  the  veil  fliall  be  removed  from  their 
hearts,  and  they  fliall  then  underfland  the  tendency  and 
Picaiiing  of  the  -whole  ceremonial  law,  and  obferVe  its 
<i. Hilling  and  accompliihment  in  our  Lord  Ttfus  Chii/t. 
//If'i  they  Jhall  turn  to  the  Lord,  the  veil  Jhall  be  taken 
c'u.ty. 

\j  Now  the  Lord  h  that  Spiiit:  and  where  the 
Spirit  of  the  Lord  is,  there  is  liberty. 

_  As  if  he  had  faid.  Chrifl  is  that  quickening  and  life- 
g  ving  Spirit,  who  takes  awav  the  veil  from  oft'thcir  hearrs  ; 
and  where  tliat  Spirit,  thJt  all-glorious  and  all-powerful 
i>p;nt  of  the  Lord  is,  there  is  liberty  ;  that  is,  clearnefs, 
and  no  more  veil  ;  freedom  from  the  yoke  of  the  legal 
alminiflration,  a  liberty  and  freedom  from  fin,  a  liberty 
unto  rii-hteoufnefs,  a  freenefs  and  readinefs  of  fpirit  to  do 
good,  a  liberty  of  addrcfs  end  approach  to  God,  a  liberty 
of  fpe-ch  in  prayer  before  God.  Thus  the  Spirit  of  the 
Lord  IS  a  free  Spirit. 

18  But  we  all  with  open  f.ice  beholding  as  in  a 
glafs  the  glory  of  the  Lord,  are  changed  into  the 
lame  image  from  glory  to  glorv,  e\-en  as  by  the 
Spirit  of  the  Lord. 

That  i;,  we  who  live  under  the  li-ht,  and  enjoy  the 
lib,  riy  of  the  gr.fpd,  with  open  face  beholding  as  in  a  clear 
gh/s  the  glory  of  the  Lord  JefuF,  as  Mofe-s  did  the  glory 
ot  (jrod  in  the  muuni,  arc  by  dcixrces  changed  into  the  faine 
ima-e  with  liim,  lrr:n  glory  to  glory,  even  as  by  the  St.irit 
ot  the  J.ord  woihiiig  in  ns,  and  trMisformi'ng  us  into 
Jus  own  likcncfs.  Lec;r„  heu.e,  i.  TLit  the  word  and 
crduiunces  i.f  Ged  arc  liie  glafs  wherein  v.c  hv.r  now  a 


fiiht  of  the  glory  of  GoJ.     2.   That  the  fialit  of  God  ir». 
his  oidinatices  i»  transtcririing,  as  well  as  the  fight  tf  him 
in   lu.nvin  ;    the  glory  into  which  we  are  ch.inged,  is  our 
conformity  to  that   holinefs  which  Ihineih  in   the  word.. 
Vidnn,  e,r  the  fight  of  G( d  here  in  iis  onliiun.cs,  aHimi- 
hucsas  well  as  in  heaven  ;  perfefl  viliori  produceih  perftd 
afrimilatinn  ;    but  the  foul's  prcfent   afUmilation,  or  im. 
perfeft  conformity  to  God  here,   is  gradually  carii'fd  en  b/ 
daily   communiun   with   him.      Ail    forts  of  communion 
aniung  men  have  an  afiimilating  power  and  cffic;;cv  •    He 
that  converfes  wiih  vain  companv,  grows  more  Win,  and 
he  that  delights  in  holy  and  fpiritual  conipany,  grows  morr 
ferious  than  he  was  before:    But  nothing  f„  iransrorn>s 
the  fpirit  of  a  man,  as  communion  with  (Tmd  in  his  ordi 
nances  doth  ;    none  fo  like  him,   as   tliofe-  that  cmverfe' 
mnrt   frequently  wiih  him.     3.   Thst  if  the  Cjgin  of  God 
in  the  phi's  of  an  ordiiuncc  be  fo  aflimilating.^hnw  tranf- 
forming  will  be  the  fight  of  God  in  heaver,  when  we  fhall' 
there   behold   and  fee  feim  face  to  face  ?     If  the  vjfion  of 
Chrift  here  be  fo  influential  upon  believers,  what  sn  ijluf- 
triousand  infallible  efficacy  will  the  immediate,  clear  and 
perft-a  fight  of  his  glory  have  in  heaven  ?    i  J,,hn  iii.  2. 
We  fhall  be  perfetaiy  like  him,  when  once  we  (hall  f^e 
him  as  he  is. 

CHAP.     IV. 

2nlh,i  chapter   iiucpjJUe.  vmiicalcs  his  ojjice  av.i  dl^ily 

Jrom  the  prejudicrs  which  either  his  fiifferings  uhidi  at- 

tended  him  in  tlie  difpenjalion  thereof,  or  thefuggepms  cf 

J'j'jcapnpes,a)iddcc(ltjul workers  might  liave  ratfcd  i,p 

againjlhim. 

nPilEREFORE  feeing  we  have  this  miniflry, 
A  as  we  have  rcrcived  mercy,  we  faint  not ;  '2 
But  have  renounced  the  hidden  thingsofdifhonefty 
not  walking  in  craftinefs,  nor  handling  the  word  of 
God  deceitfully,  but  by  nianifeaation  of  the  truth 
commending  ourfelvcs  to  every  mans  confcience 
in  the  fight  of  God. 

That  is,  feeing  we  have  fuch  a  gloi  ions  miniflry,  far  more 
excellent  than  that  of  Mofes,  memioned  in  the  conchdioa 
of  the  foregoing  chapter,  as  we  have  received  mercy  or 
Jpccial  favours  from  God  in  comniittins;  it  to  us,  fo  ^^c 
fJint  not  under  the  ditUeuIties  and  prefllires  to  wl  ich  it 
doth  e.xpofe  us.  Havifjg  received  merry  ue  fniv.t  vet  ■  lut 
have  renounced  the  hidden  things  -/  eli,'hcnej!y,  all  fornication 
and  uncleanncfs,  all  ambition  :;nd  covetoufnefs,  which  the 
falle  apt-liles  allowed  themfelves  in  :  Net  u-.iikhig  in  guile 
cr  cnJtiH./s  ;  mr  h.rndling  the  uicrd  of  God  dece'ttftdty,  as 
Uiey  do  ;  lut.  by  manif.f.mhn  of  the  truth,  cr.mtnen'ding  cur- 
Jches  to  every  m.ins  coifcieuec,  r.s  perjons  c:£iir.g  iri  thefyht 
of  Ced.  Lenrn  hence,  i.  That  the  niiniP.rv  of  the  golptl 
IS  a  very  glorious  minilfrv,  far  excelling  the  M^'faic  c'iC 
pcnfation.  2.  That  it  is  a  fpecial  favn,r,r  from  God  to  be 
Jtidgrd  faithful,  and  put  into  this  miniilry.  3.  That  v.r, 
troubles  or  trials,  no  dilrculiies,  dangers  or  diflrcffcs  flioiitd 
caufcany   of   ihc   f..iij.fu]   fuv.r.ts'^af  God  to  fdiit,  who 

huve 


LHAP.  IV. 


ir.     CORINTHIANS. 


711 


have  received  mercy  or  favour  from  G«l  to  be  put  into 
t/'ic  ininiilry  :  Sieing  tve  have  tl:!s  tnhiijlry,  as  ive  have. 
recAvtd  merry.,  tue  faint  not,  Olffrvc,  next,  Hovr  the 
apodle,  having  vinJicatcd  and  cxroiicd  his  niinift-y,  does 
in  the  fecornl  vrrfc  drclare  and  alFcrt  his  fidelity  in  the  dif- 
(."'.argc  of  his  miniftry  :  Nil  haniiling  the  '<vsrd  of  Gxi 
.  '-S(itft,Il\,  but  c^minerjlng  ourjtl'jei  to  ever^  man's  confclcncc 
■  ■•  the  fight  of  C:ii.  Hi-ncc  ]far»y  That  the  apofllcs  de- 
livered the  ijofpfl,  in  all  t'uiijs  iieccfTiry  ta  be  knov.n, 
!i,iie\ied,  and  praclifvfl,  wi-h  j^rcal  phiinncfs  snd  liitucicnt 
•tifpiciiity  ;  oiherv\;ifc,  they  could  not  be  faid  to  mar.if-fl 
I  hi  truth  to  every  mtin  s  confcience.  '    ■ 

3  But  if  our  gofpel  be  hid.  it  is  hid  to  them  i\\xt 
uc  lofi;  : 

if'hif  had'fnid.  We  preach  the  gofpe-I  phinly  :  But 
1:  n.vh  do  i-.oMinderflnnd  at;d  believe  if,  will  not  embrace 
and  obey  it,  ii  i'<  nor  an  arguincn'  of  the  qofpel's  (>bri;iiri;,y, 
V):it  of  pur  hcaicrs  incrtduliiy.  The  gofptl  is  not  hid  from 
nif-n  iy^t  want  of  clcarnrfs,  but  only  by  means  of  their  own 
tolunlary  and  wilful  biindnefs:  ff  oitr  gifpel  be  hid.  Here, 
v/f,  I.  St.  Pud's  claim  and  intertft  in  the  goipcl  wliicli  he 
l>renchcd,  he  calls  it  his  qofpcl  ;  not  as  if  he  was  the 
■ithor  of  it,  but.becaufe  of  his  inllrumcntality  in  the  pro- 
.u'gati..n"  and  clbLlilliing  of  it,  it  was  a  divine  trcaliirc 
•uuiiincd  to  his  care  and  tn;(t ;  it  was  not  his  gofpcl,  l)y 
V.  jv  of  origiual  rcvcl;!tion,  but  by  v.ay  of  niinillcii.d  dif- 
pcnfation.  2.  The  Corinihinns  non -proficiency  uiiiicr  the 
gofpcl,  fpecificd,  or  at  lealt  fuppofcd.  If  ctir  gofpfl  be  hid  \ 
that  is,  if  the  word,  which  we  preach  with  the  greatcfl 
plainnefs,  in  the  greateft  fmipliciiy  and  fuiccriiy,  if  it  be 
hidden  from  the  minds  and  lUKkrlfundings  of  men,  fo  as 
tn  mifs  of  its  convincing;  power,  and  converting  efficacy, 
the  faidt  is  not  in  the  j^olpei,  but  in  them  that  fit  uiiiifT 
it.  3.  The  heavy  doom  arid  judL;inent  which  the  aportle 
palTcs  upon  all  fuch  pcrfcns  as  lit  under  the  external  dif- 
pinfation  of  the  gofpe!,  and  yet  are  no  way5  rnlightene^l 
D'lr  improved  by  it,  but  remain  blind  and  ignorant,  cblli- 
nafe,  and  imreformcd.  It  is  a  fad  fypiptom  ;uid  fiwcboding 
lign  of  a  loll  people.  Learn  hence,  r.  That  there  are 
many,  \cry  many,  who  fit  under  the  external  difpenfation 
of  'he  £;ofpcl,  unto  whom  the  gofpel  is  an  hidden  gofp^l. 
3.  That  the  gofjxl's-  being  hid  from  a  people,  who  h.i\e 
long  cujoycd  the  light  and  benefit  of  it,  is  a  fud  fvmptom, 
•y.e3,  a  cenain  <ign  of  a  loll  people.  Such  biindnels,  imdcr 
the  dcareft  light,  is  like  the  covering  of  tlteface,  or  t)ing 
the  ban. fkcrchief  over  the  eyes,  in  oider  to  the  turning  off 
the  cliitinatc  fiiuier  into  an  eternal  hell. 


j  In  whom  tliC  god  of  tliis  v.-orld  hath  blinded 
tliL-  uiinds  of  them  which  believe  not,  led  the  ii^lit 
<if  the  i;!orions  t^ofpel,  of  Chrid,  who  is  the  iuia-c 
d'  God  fliouid  (hifie  unto  them. 

O/'/rrtr  here,  i.  The  litlr  given  to  S.itan,  he   is  fl.Kd 
'  •■  Chd  ij  this  iVjrId  \  not  prperly,  but  btcaull  ihe  houcur 
;d  hoir.aj^c  of  a  god   is  cli  dk-ng'.d  hv  him,  and  by  a  mi  1- 
u<le  of  linners  given  to  hi-n.     Hi.-  is  ci'lcd   by  our  Sl- 
ur the  prihCc-  if  this  world,  and   by  the  apnllletlie  ni'-r 
the  darknifi  of  ibis  wmd\    bccaufe  he  ruleih  over  a  gre..: 


part  of  the  world,  and  they  arc   his  ILbjtcts,  or.ratjier  his 
fJaves.     2.  The  way  and  courfe  which  S.itan  takes  toftcure 
his  fubjec^s'  obedience  to  himfclf ;    he  blinds  their  eyes,  that 
they  may  never  know  a  better  prince,  Tec;  a  better  way,  or 
iindeiflaiid  abetter  date,  thsn  he  hath  drawn  them  into. 
S;itan   blir.ds  the   underdanding  of  iTiCn  by  the  eflicacy  of 
divers  bids,  which  are  bred  and  nouridicdin  their  hearts. 
Now  the   dreruningj  r f  fcnfiial  luil  from  a  corrupt  heart, 
do  blind  the  underdanding,  and  befct  the  judgment,  that 
the   finner  can    ntiiher  fee    nor  know  the  excellency  of 
fpirilua!  obje<S}s.      O  bloody  and  barbarous  prince,  that 
puts  out  the  eyes  of  all  his  fubjecls,  darkens  the  mind  and 
iindrrllanding,  takes  away  ihe  thinking,  confidering,  and 
rtafoidng  power  of  the  foul,  that  they  .Mcither  li;e  nor  con- 
fiJer  fpirimal  things,  nor  h.'ve  any  dinindt  and  efLiTlual 
apprehen.'ions  (  f  them  !.    3.  The  tliara.^er  of  tlic  perfons 
whom   S.ltan   the  God  of  this  world,  hath  biindcd  •j.S'i.ivi 
.',/  believe  tut  \    that  is,  both  fuch  as  want  the  means  of 
faith,  and  fuch  as  enjoy  tiie  means,  but  want  the  grace  of 
fii it h  :  The  former  is  the  cafe  of  the  Pagan,  the  la.tier  of 
flu-   Ch:ifti<m  world.     Lord!    hnw  many   live,  under  tlie 
light  of  the  cofpil,   that    never  had  hi.art  to  receive  it,  or 
"w  ill  to  obey  i' I    Hmv  great  a  part  of  the  Chiiftiapized 
v\or!d  do  rejicl  Chtid!    though  called  by  his  name,  yet 
vnll  not  own  his  authority,  or  fubmit  to  hi?  govcinmcnt. 
The  nobles  of  the  Wf)rld  ih'nk  ihemfclves  dilhonourcd  by 
fiibn-itiing  their  necks  to  Chrid's  yoke  ;    the.  fenfualids  of 
the  World  will  not  lay  down  a  lud  for  him,  that  l.iiJ  down 
his  life  for  them  ;   the  .woi Idlings  of  the  earth  prefer  iheir 
dirt  and  dunghill   before  the  pearl  of  great  price.     O  how 
few   amcngit  them  that  profcfs   Cbridi.nity,  do  love  our 
Lord  Jtfws  Chrid  in  fincerity  !    4.  The   great   end  and 
de'ign  of  the  devil's  agencv,  in  blinding  ihe  minds  of  m^  n 
wiih  ignorance  and  error,   with  pnillon  and  prejudice;  Irjl 
the  tight  of  the  ghricus  g'ffel  of  Chrjjl Jhould fiire  into  their 
hearts,  to  the  ruin  of  him  and  his  kin-'dom.     As  the  f:iii 
Cads  its  beam  upon  blind   n^en,  but  trtey   rcctive  not  th.e 
light  of  if,  fo,  though  the  light  of  Chrid's  glorious  gcfpi.! 
niines  I  cfore  the  eyes  of  them  wlu^m  the  god  of  this  world 
has  blinded  with  the  hopes  and  defires,  with  the  polieilions 
and  enjoyments  of  this  world,  yet  they  receive  it  nor.     ^j. 
The  glorifjus  title  here  given  to  Chrid,  Tin  imrge  nf  Ci,l  -^ 
that   i.e,  ii)  IJi.s  fubdaniial  and  edcn'ial  image,  being  Cicd 
of  God,  very  Gcd   of  very  G(^d.     Chrid,  c<>nlid?red  \\\.\\ 
refpccl  to  h.is   divine  nature,    is  the  exprcfs  in-age  of  his 
Father's  ptrfon.     [7..)   Chrid  is  his   image  as   Mediator, 
and  v.i;h  reference  to  the  gofpel,  in  which  fie  has  given  t:s 
glorious  demondrations  of  the  pr>wer  and  wifJom,  of  tlis 
grace   and   hoiincfs,  of  the   mercy   and   goodncfs  of  Cit,d 
towards  ;    ;;ll  which,   as   in  a  gl;d"s,  are  rcprefeuicd  to  u.'-, 
anil   prefenttd  before  us.       In   both  thele  rel'ptcls  Chrid  is 
Cilh.'d,  'J.lie  im.tge  of  God.  ' 

r,  For  we  preach  not  ourfclves.  but  Chrifl  Jefus 
the  Lord  ;  and  oiiiielves  your  I'crvants  forjcru.s' 
fake. 

In  thefe  word*,  our  a|>'dle  further  maiiifeds  his  f^'l^li  \r 

and   intcgri'.y   in  preaching  the  gi-.fpel,  by  llicv,  ing  tiiat  he 

r.i:^  Vf  Vi  rilvjiic^-  Chrid,  and  not  himfclf,  in  pr'.aching  of 

v,    I.  The  duty  pradifcd  by  St.  Paul:    //> 

■-        ■  ■  ■  .        'frcriih 


la 


II.    CORINTHIANS. 

office  of 


Chap. 


IV. 


preach.  J  low  mean  and  ignubic  focvcr  tli 
preaching  is  cftcemed  by  foir.^' mtn,  nho  value  not  their 
own  or  other  men's  fouls,  and  therefore  no  wonder  that 
thcv  imdervaliie  the  n;c:ins  of  making  them  happy  ;  yet 
v.ill  the  faithful  minilUrs  of  ChiiU  magnify  this  part  of 
their  office,  not  by  pomp  and  (\atc,  nor  by  fcorn  and  fiiptr- 
cilioufntl.';,  as  thinkini;  it  benc.ith  them  to  pn-ach,  but  by 
an  humble  and  paintu!  attendance  upon  the  miniflry,  which 
they  have  received  of  the  I-ord  ;  and  will  difpcnfe  the  word 
>vith  evidence  and  pcrfpicniiy,  with  faithtiilnefs  and  fiiicc- 
rity,  with  power  and  authority,  wiila  courage  and  boldncfs, 
and  with  cxeniolariiicfs  of  converfation  ;  not  preaching 
ani;clical  fcrmons,  an. I  leading  di.ibnlioal  lives.  2.  The 
fiibje>!il-matter  of  the  apoftlc's  preaching  ;  not  ourfelvei,  hut 
Chrljl  Jffiii  the  Lord.  But  when  may  yerfcn"  be  faid  to 
preach  themfclves  ?  AiiJ.  When  they  mike  thcmftlves 
the  authors  of  thtir  own  minillry,  running  before  they  are 
lent,  and  are  fclf-creatcd  preachers  ;  when  they  ttiake 
themfclves  the  tnatter  of  their  preaching,  venting  their  own 
pallions,  and  prejudices,  and  private  Ofjiniiins,  inrtead  of 
the  do(flrine  of  Chrift  ;  and  when  they  inake  themfclves 
the  end  of  their  preaching,  aiming  rather  at  pleafmg  others, 
aiul  profiting  themfclves,  than  at  the  glory  of  God,  and  the 
good  men's  fouls.  But  what  is  it  to  preach  Chtifl  ? 
//«■  prearh  nJ  owfelvcs,  hut  'Jijus  Chrijl  our  Lord.  Aiif. 
When  i:e  is  the  author  of  our  miniflry,  and  we  receive 
4>;ir  ir.iiiion  from  him  ;  when  we  make  him  the  objicl  of 
our  preaching  ;  when  the  fubjeft-matter  and  fubltance  of 
it  Is  Jefus  Chrift,  cither  explicitly  or  rcdudlivcly  ;  and 
when  we  nvike  him  the  end  of  our  preaching,  defigning  to 
promote  the  honour  and  iniercfl  of  Chrill  by  our  miniflry, 
tliat  his  pt-ople  may  be  gathercil,  his  body  edified,  his  faints 
perfected,  his  enemies  fubdiicd,  his  gofiicl  propasfated,  and 
he  finally  admirtd  in  ail  tkem  litrii  believe.  3.  In  what 
capacity  the  apolUe  looked  upon  himfelt  in  the  church  of 
Chriil ;  not  as  a  lord,  but  as  a  fcrvant  :  Ourfehss  your 
Jirvarits.  There  is  an  honour  belonging  to  ChrilVs  minif- 
lers,  but  verily  that  honour  conlills  in  fervice  v.hich  we 
owe  to  the  church  of  Clniil  :  Servants  we  are  to  the  fouls 
of  men,  but  not  to  the  humours  of  men  ;  at  the  fame 
time  that  we  are  fervants  to  them,  we  are  to  rule  over 
them,  and  they  are  to  obey,  and  fubmit  imto  us  as  thofe 
who  watch  for  their  folds.  Therefore  it  is  added.  Servants 
for  Jifus' s  fake  :  that  is,  fervants  in  order  to  the  promoting 
of  his  honour,  and  his  church's  intcreft. 

6  For  God,  who  commanded  the  light  to  fhine 
out  of  daikncfs,  hath  fliined  in  our  hearts,  to  give 
the  light  of  the  knowledge  of  the  glory  of  God  in 
the  face  of  Jefus  Chiifl. 

Olferve  here,  The  faithlul  and  humble  acknowledgment 
which  the  apofile  makes,  how  himfcU  and  his  tellow- 
apoftles  catr.c  to  preach  Jefrs  Chrill  fo  ccnvincingly  to 
others;  namely,  That  Almighty  Gtxl,  who  at  firlt  by  his 
omnipotent  word  produced  light  out  of  daiknefs,  by  no 
icfs  eilicacy  and  power  brought  hiiT),  a  1(>{1  finner,  out  of 
the  daikncfs  of  Pharaifin  and  fin,  and  fiiined  into  his  and 
•heir  hearts  with  a  j^lorious  liiht,  to  the  intent  that  he  and 
t^cy  Iho'ild  communicate  and  impart  this  divine  light  of 
tht  kno\\  Icdijc  of  God,  wliich  fliiiieth  iuthc  face  of  Chrifl 


tmto  others.  Learn  hence.  That  ir.iriders  muft  know 
Chrid  tliemfelves,  before  they  can  make  liim  known  to 
others  ;  Chiift  muft  be  revealed  in  them,  before  he  can  be 
rcvcnled  by  them  ;  he  tnift  Ihine  inro  their  hearts  by  his 
holv  Spirit,  and  give  them  an  experimental  acquaintance, 
in  their  own  fouls,  w  ith.  w  hat  they  deliver  and  make  know  n 
toothers.  Every  truth  ought  to  be  the  tranfcript  of  our 
own  experience,  and  be  preached  firll  to  cur  hearts,  and 
then  to  our  hearers.  Wiio  can  favinglv  enligliten  others, 
that  is   in  the  daikncfs  of  ignornnce,  or  fin,  himfclf  ? 

7  5  But  we  have  this  trtafurc  in  earthen  veffels, 
that  the  excellency  of  the  power  may  be  of  God, 
and  not  of  us. 

In  the  foregoing  verfcs  we  find  the  api  file  magnifying 
his  office,  extolling  his  minillry,  and  vindicating  his  fidility 
in  the  difchargeof  his  duty.  In  this  veife,  tj^rnr,  i.  He 
c<impares  the  gofpel  he  preached  to  a  freafure  :  ll'c  /v.ir 
this  Ircafure;  a  treafure  for  the  enrichirg  and  cditying  of 
the  church.  The  gc^fpel  is  a  treafure  for  its  worth  and 
dignity,  for  its  abundance  and  variety,  for  its  clofenefs  and 
fecrecy.  This  treafure  Chrill  keeps  under  lock  and  key, 
only  intruding  thofe  w  iih  it  whom  he  calls  to  it,  and  iur- 
nifhes  for  it.  ~  Thty  are  no  better  than  thieves  and  facii- 
legious  robbers,  who  without  a  mediate  call  or  warrant 
from  Chrifl,  do  affiime  this  triift,  and  break  open  this 
treafure.  1.  Tlie  repofitory  in  wh.ich  this  treafure  is  laid 
up,  in  earthen  veff'eh :  So  the  aportlcs  and  miniders  of  the 
gofpel  are  called.  Where  note.  The  word  of  defcription, 
they  are  xrniU  ;  and  the  word  of  dimiuuticn,  they  are 
earthen  veflels.  (i.)  The  preachers  of  the  pofpel  arc 
reprcfented  by  a  word  of  defcription,  they  arc  vefjeh  :  Thi.s 
vcllcis  are  not  natural,  but  artificial  inftruments.  No  iran 
is  born  a  Chridian,  much  lefs  a  minider,  but  made  fuch. 
Velfels  are  not  of  equal  capacity;  feme  are  lefs,  others 
greater:  Thus  the  minifters  of  the  gofpel  have  gitts  and 
graces  of  tiitferent  degrees  and  excellencies.  Again,  vedels 
are  not  for  reception  only,  but  lor  effufinn  alio  :  as  they 
receive  and  retain,  fo  they  let  out  what  is  put  into  them  : 
The  miniders  of  Chrid  are  not  only  to  receive  and  lay  up, 
but  to  lay  otjt  this  heavenly  treafure,  which  is  not  imp;;ired 
by  imparting.  Finally,  vedt'ls  are  not  the  originals  of 
what  they  have,  but  all  they  contain  is  pourtd  into  them, 
and  received  by  them.  A  mine  has  trtafuie  in  its  own 
bowels,  but  it  is  put  into  the  cheA.  Thus  the  preachers 
of  the  gofpel  arc  not  the  authors,  but  the  receivers  <'nly, 
of  thofe  truths  which  they  publKh  :  i  Cor.  xi.  23.  /have 
received  of  the  Lord  what  1  alfo  dtlivered  unto  you.  Nofe 
farther.  The  word  of  diminution,  they  are  rdr//i<-«  vedlls. 
The  preachers  of  the  gofpel  aiedi\ine  in  regard  cf  the 
fublirrity  of  their  dodiine,  but  }ium.-.n  and  earthen  in 
regard  cf  the  frailty  of  their  condition.  Their  being  called 
earthen  veffels,  may  dcm  le  the  mcJi^nefs  of  their  condiiirn, 
which  for  the  mod  part  is  little  rf.d  low  in  the  wcild  :  As 
the  poor  receive  the  gcTpel,  fo  are  they  very  often  poor 
and  low  th^t  piiblilh  the  gofpel,  ncccditrus  arid  indi;jirr, 
earthen  vtlj'th.  Again,  it  may  denote  the  fiailty  cf  tin Ir 
pcrfons,  rind  the  conteinptiblcnefs  of  the.ti.  Earthen  vtf- 
fcls  are  little  fet  by,  dai-.d  in  open  places,  tifed  by  every 
hand,  end  at  every  liun  \  w  hile  pi  ate,  gold  and  fiivcr  vciitis 

ars 


Chap.  iv. 


II.    C  O  R  I  N  T  H  I  A  K  S. 


713 


are  laM  anillocteJ  »ip  with  great  carefulncrs.  Thus  it  is 
i)frcn  wiih  the  preachers  of  the  gofpcl,  they  are  objcfls 
bafc  aii-l  vile,  contemptible  amrdcfpid-d  in  the  eyes  of  the 
worlil,  vtdels  wharein  there  is  no  pkafurc  ;  yea,  wiih 
fome,  not  only  our  perfons  are  dcfpicablc,  but  our  very 
oflice  and  funflion  is  contemptible.  In  a  word,  as  our 
mean  condition  and  bafc  tflimation,  fo  our  bodily  confli, 
tuiion  proclaims  us  earthen  :  Our  bodies  arc  earthen, 
hccaufc  formed  of  the  duft  of  the  earth,  bccaufe  fiibje<5l  to 
f.aws  and  cracl;s,  and  to  be  brcken  in  pieces  ;  we  that 
preach  eternal  life  to  other.',  nrc  ilyiii;^  men  oiirfclves  ;  and 
■whilil  the  word  of  life  is  in  our  mouths,  many  times  death 
is  in  our  faces.  Laflly,  The  rcafon  3%iicd  why  this 
treafiire  of  the  gofpel  is  committed  to  earthen  vcHlls,  men; 
r.otto  heavenly  velfels,  angels  ;  namely,  "That  the  txcelhncy 
of  the  fizvcr  might  he  ofGo.'i,  and  trJ  if  us  :  From  the 
xve.'.knefN  of  man,  the  inltrrment,  there  redounds  great 
Iinnoiir  toGod,  the  agent.  This  precious  treafure  of  the 
fofpcl  is  lodged  in  fuch  wc^^k  aiicl  worthlef;.  vellLls,  that  as 
the  power  isirom  God,  namely,  ihcawakeuini;.  convincing, 
quickening,  heart-changing  power  of  the  wi  rd  is  from  him: 
So  the  glory,  the  entire  ghuy  and  complcie  praife,  may  be 
attributed  and  afcribed  to  him. 

8  "^Ve  are  troubled  on  every  fide,  yet  not  dif- 
trelFcd  ;  xvc  arc  perplexed,  yet  not  in  dcfpair  ;  g 
Perfccuted,  but  no:  forf.iken;  call  down,  but  not 
dcftiO''ed;  10  Always  bearing  about  in  the  body 
the  dying  of  the  Lord  Jefus,  that  the  life  alfo  of 
Jefus  iniqht  be  made  manifcfl  in  our  body,  :  1  For 
we  which  live  arc  always  delivered  unto  death  for 
]clu.<('s  fake,  that  the  life  alfo  of  Jefus  might  be , 
in/ Ic  manifcfl:  in  our  mortal  flefli.  12  So  then 
death  worketh  in  us,  btat  life  in  you.  13  We 
having  the  fame  fpirit  of  faith,  according  as  it  is 
written,  I  believed,  and  therefore  have  I  fpokcn  ; 
we  alfo  believe,  and  therefore  fpcak: 

The  fulfe  r.poftles  and  foir.c  weak  Chriflians  iiaving 
t.tken  offence  at  the  minifold  and  great  fiifFciings  which 
St.  P.uil,  with  his  fellow  apofllcs,  had  met  with  in  the 
co'irfc  of  their  miniftry  :  In  thcfc  veifes,  St.  Paul  (licws 
the  church  at  Coiinth,  that  there  was  no  reafon  at  all  why 
any  (hould  be  offended  at  his  fufn-iing";,  or  any  caufe  why 
the  falfeapr lilts  flioiilJ  obju<£l,  that  if  he  had  preaclied  the 
gofpel  fmcerely,  Almigh.iy  Crid  would  nc\'cr  have  fiifFered 
him  to  be  p.  rfeciited  and  affli<fted  fo  fcvcrcly  ;  namely, 
b'jcaufc  all  hi;-  rSii'5i(  ns  were  fo  gracioidly  model atcd,  and 
himfclf  fo  inwcifully  uphtld  by  God,  that  he  fuiik  not 
under  the  weight  and  burden  of  them.  VVc  are  troubled, 
f.iys  he,  en  every  lide,  but  nf^t  overwhelmed  wi'.h  our 
troubles;  we  are  often  perplexed,  but  not  fo  as  to  dcfpair 
of  God's  help  and  fuccour  ;  we  3fe  perfccii'cd  by  men,  but 
not  forfakcn  oi'  Gv)d  ;  caft  down  indeed,  but  not  killed  by 
tlie.  fill/.  So  that  there  is  in  our  fulFs-rincs  a  refcmblanic 
and  rcpr.  rcnta/i^>n  of  the  death  and  futfl rings  of  Chriil 
Jefus.  Wc  bare  in  our  bodies  a  mcinoiativc  conformity 
to  our  dying  Lord,  that  it  msy  appear  how  migh'ily  ^^e 
arc  fijpporlcJ  by   the  quickening  power  of  the  Spirit    cf 


Chrift,  tinder  all  our  afflictions.  As  if  the  apoflle  had 
faid,  "  Behold  and  admire  in  us  the  almighty  power  of 
Chrift  exerted  towards  us,  in  upholdiDg  thcfe  earthen  vef- 
fels  (our  frail  bodies)  notwithllanding  the  many  ihoufand 
knocks  they  have  met  with  in  carrying  about  that  heavenly 
trcafure,  the  holy  gofpel,  with  which  God  has  iutrulteJ 
IIS."  Oiferve  next.  He  rejoices  in  the  caufe  of  his  fuffcr- 
ings  :  /■'fe  are  delivered  unto  death  for  'fijus's  fake  :  for  our 
owning,  preaching,  and  pradtiling  the  tiodlrinc  of  Jefus. 
Blelfcd  be  God,  we  fuffer  not  as  evil  doers,  but  for  well 
doing;  we  fiifFcr  for  the  fake  of  the  bcft  perfon,  and  in  the 
beft  caufe,  that  ever  the  world  was  acquainted  with.  He 
adds,  If'c  are  delivered  unto  death,  that  the  life  of  jfefus 
might  le  made  mnnfef}  in  cur  mcrtai  fejh  ;  that  is,  the 
ififinitely  wife  God  fiiffers  us  to  be  thus  afflidled,  that  in 
and  by  the  fuffcrings  which  ounnortal  flefli  docs  fufljin 
and  Uiidergo,  he  might  make  it  evidently  inanifcft  th.it 
Chrift  is  rifen  from  the  dead  ;  and,  as  a  living  Head,  con- 
veys the  necclfary  influences  of  (Ircngth,  fupport  and  com- 
fort, to  all  his  members,  fo  more  partictilarly  to  us  his 
ininiRers  ;  by  which  we  arc  enabled,  without  fainting,  to 
fuffer  tlie  hardefl  things  with  patience,  courage,  and  con- 
ftancy.  Ladly,  Hi  declares  tf>  them  the  great  advantage* 
which  they  reaped  by  his  affliftions  :  Death  worleth  in  tis, 
but  life  In  you  ;  that  is,  the  preaching  of  the  gofpel  cxpofcs 
lis  to  death,  but  unto  you  it  brings  eternal  lite.  Our  death 
is  yf)ur  life,  our  fufFerings  arc  your  advniirage,  we  h.iving 
the  fame  faithful  fpirit  whicli  was  in  the  faints  under  the 
.OldTeflamcnt,  and  particularly  in  holy  David,  Pfal.  cxvi. 
10.  who  favs,  I  lelieved  and  therefore  fpake  :  I  was  fare 
cjfliSted.  Now  as  he  believed  and  trulted  in  God  for  de- 
liverance out  of  his  many  and  great  troubles,  fo,  in  like 
manner  do  wc  believe  and  truft.  From  the  whole,  note, 
I.  That  a  perplexed,  and  perfccuted,  and  affli^ed,  and 
diifrelled  condition,  was  the  lot  and  portion  of  the  mem- 
bers, but  efpcciully  of  the  minifters  of  ChrKl,  in  iho  firfl 
and  pureft  ages  of  tiie  church.  Chriil  efpoufed  his  church 
to  himfclf  upon  the  bed  of  the  crofs,  his  head  begirt  with 
a  pilloiv  of  thorns,  his  body  drenched  in  a  bath  of  his 
own  blood  :  And  if  the  head  was  crowned  wiuh  thorns,  it 
is  unfuitable  that  the  feet  Ihould  tread  on  rofes.  2.  Though 
all  Clirill's  followers  have  drank  of  the  fame  cup  wi;li 
himfclf,  yet  the  dregs  of  the  cup  have  iifually  Ix'en  put 
intotiie  hands  of  the  minifters  of  the  word  ;  we  that  live 
are  al'ways  delivered  unto  death :  Mod  of  the  apoftles  were, 
by  the  rr>ge  of  tyrants,  put  to  cruel  deaths,  and  offered  up 
a  bloody  facrificc.  The  calling  of  miniflcrs  is  honourable, 
but  thi-ir  outward  condi-irn  is  deplorable  ;  thtir  cnd):!lfy 
is  glorious,  but  their  iifage  is  often  grievous;  God  fcndj 
them  forth  with  renown,  the  world  cutcrlains  them  ^^it^l 
reproach,  -i.  God  doth  not  bring  ■  his  people  intoafuf- 
fcring Condi-" ion,  and  ilicre  leave  thein  ;  when  tiicy  fnffcr 
for  him,  they  ate  not  forfakcn  by  him  :  The  voice  of 
dcfpair  is  not  heard'  in  tht  dark  night  of  their  calamity  ; 
But  God  has  either  il.t  Cafllo  of  providence,  or  the  ark  of 
promife;  the  all-fuliiciency  of  hispower,  or  lie  abundance 
of  his  grace  :  Thefe,  «:vfry  ot  thtfe,  and  all  fhcfe,  are  for 
his  people's  retirement  in  thegreatcH  florms  and  lempcfts. 

I  i  Knowing  that  he  which  raifcd  up  the  Lord 
4  ^  J'-f^us, 


714) 


II.    CORINTHIANS. 


Chap.  rv. 


Jefus,  fhall  raifeupus  alfo  by  Jefus,  and  fhall  pre- 
Icnt  us  with  you.  15  For  all  things  artf  for  your 
fakes,  that  the  abundant  grace  might  through  the 
ihankf^iving  of  many  redound  to  the  glory  of  God. 


o o 

A   double   rcafon  is  here  adigncd,  why  the  apoHlc   bare 

liis  fuftcrings  with    fiich  invincible  cour.ige  and   Cbrirtian 

patience.     The  firll  is  drawn  from  the   atlvantage   which 

would  redound  to  the  church  by  his  fuffcrings  :    Jll  ll'i'ngs 

ere  fir  your  J>iies  ;  that  is  all  the  ftraits  we  arc  put  to,  turn 

to  your  advantage  :   If  we  die,  it  is  to  confirm  you   by  our 

futferings ;  if  we  be  dtlivercd,  it  is  for  God's  glory   and 

your   go<nl,    that   the  attiniiant  gr,iee  might  hy  the  thanlj- 

glv'^ng  of  many  redound  to  the  glory  of  G  oil.     Whatever   we 

meet   with  tends  to  the  confirming  of  your  faith,  and  the 

increafirig  of  your  thankfidncfs.     A  fecond  reafon  is  drawn 

from  the  joyful  id'ue  of  his  fufFcrings:    He  and  his  fcllow- 

apoftlcs    llcdfafUy  believed,     that  Almighty    God,     who 

r.iifed  up  Chrifl  from  the  dead,   would  in  like  manner  raife 

them   from  the  grave   of  their  fufFerings,  yea,  from    the 

grave  of  death  ;  ami  both  foul  and   boily  fliall  be  preftntcd 

with  them,  to  be  eterrally  glorified  together.   Learn  hence. 

That   how  different   foever  the  lot  and  poriien   of  God's 

children   and  fervants  be  in   this  life,  fome  more,  others 

Icfsafflifled  ;  yet  having  all,  at  the  fame  time,  faith  in  God 

for  a  joyfid  deliverance  ouf  of  their   afflidlions,  they   (hall 

all    meet  in  the  morning  of  the    rcfurreftion,  and  be  by 

ChriO  prefentedunto  God  as  perfons  redeemed  by  him,  and 

lliall  eternally  be  glorified  with  him, 

16  For  which  caufe  we  faint  not ;  but  though 
our  outward  man  perilh,  yet  the  inward  man  is  re- 
newed day  by  day. 

The  original  word  iox  fainting,  fignifics  to  fhrink  back, 
as  cowards  in  war,  or  to  fink  down  as  a  porter  under  tlie 
preiTure  of  fome  he.ivy  burden  :   For  this  caufe  we  fulr.t  not. 
For  what  caufe?    Namely  this,   that   though  their  bodies 
were  weakened  by  affliftion,  and  they  were  daily  decaying 
as  to  the  llrcngth  and  vigour  of  the  outward  man  ;    yet  as 
to  their  inward  man,  the  ftrength  and  vigour  of  their  minds 
and  fpirits,  were  day  by  day  renewed.     O  happy    apoftle  ! 
the  cold  blads  of  perfecution  beating  upon    thy  outward 
man,  did,  by  a  fpiiitual  antiperiifafis,  inereafe  the  heat  of 
grace  within  ;    thy  foul  is  made  fat  with   blows  upon  thy 
body,  and  battens  with  pricking  and  beating  ;    every  ftone 
thrown  at  thee   knocked   thee  nearer  to  Chriff,  the  chief 
Corner-done  :    Under  all  the  ftorms  and  billows  of  afflic- 
tion, thou,  like  Noah's  ark,  wert  lift  up  nearer  to  heaven  ; 
and  after  every  encoimter,  thy  falvation  is  nearer  than  be- 
fore.    Well  therefore  mightcft  thou  declare  and  fav,  For 
this  caufe  wefutnt  not. 

17  For  our  light  affliftion,  which  is  but  for  a 
moment,  worketh  for  us  a  far  r>iore  exceeding  anl 
eternal  weight  of  glory. 

S:ill  our  apnflle  proceeds  in  afTignrng  reafons  why  all  the 
afflidions  which  himfelf  and  others  met  with,  v,ere  not 
only  tolerable,  but  joyous  ;  namely,  becaufe,  fi.)Hisaf- 
fiiclions  were  light,  [z.)  Decaufe  they  were  fliort.  They 
were  light ;  but  how?     Not  cculidcrcd  in  ihcmfclvcsi    fo 


they  were  hard  and  hca\'y  ;  thrice  was  he  beaten  with 
rods,  five  times  he  received  forty  Hripcs  favc  one  ;  but 
light,  compared  with  the  glory  cxpe«ed.  Again,  they 
were  Ihort ;, but  for  a  moment,  compared  with  eternity, 
Mark  the  gradation  :  For  affliilion  there  is  glory  ;  for 
light  afFiiftion,  a  weight  ot  glory  ;  and  for  light  affliiSlion, 
which  is  but  for  a  moment,  an  eternal  weight  of  glory. 
Ohfen<e  farther,  the  apolUi-  doth  nut  barely  fay,  that  glory 
will  be  the  Cdnfcqucnt  of  afiliclion,  but  that  atf.idion  will 
be  the  caufe  of  glory  ;  //  wzrLth  for  us.  But  how  ?  Not 
as  a  meritorious  caufe  :  For  alas  !  how  can  our  afflidioni- 
dcferve  this  happinefs?  What  proportion  can  there  be 
betwixt  light  and  momentary  afflidlions,  and  an  eternal 
weight  of  glory  ?  But  they  work  for  us,  as  they  are  fandified 
by  God  to  us.  His  infinite  mercy  and  gtHxIiiefy,  his 
covenant-truth  and  faithhilncfs,  make  his  faints  afllieilions 
a  whipping-port  to  their  corrujiiions  ;  they  purge  out  ini- 
quity,  and  take  away  our  fin,  if  we  belong  to  Go<l  as  his 
covenant-children.  But  for  wicked  and  obdurate  finners^ 
alas !  it  is  much  otherwifc:  Inrtead  of  being  refined  Irotn 
their  drofs,  and  purged  from  their  filth,  by  being  in  ih« 
furnace  of  affliilion,  it  boils  their  fcum  and  impurity  more 
into  them  ;  and,  like  flints  in  the  fire,  they  fly  in  the  very 
face  of  God  their  refiner. 


1 8  While  we  look  not  at  the  things  which  are 
fcen,  but  at  the  things  which  are  not  feen.  For 
the  things  which  are  feen  are  temporal,  but  th« 
things  which  are  not  feen  are  eternal. 

The  laft  reafon  is   afligned    here,  whytheapoflle  was 
kept   from  fainting  in  and   under  the  prcifure  of  the  moll 
thiiigs  ;  not    at   things   feen,  but   unfecn  ;  not  at   things 
temporal,  but  eternal.     Olferve  here,  i.  What  it  was  that 
the  aportle,  when  on  earth,  made  his  main  fcope,  hiscaict 
aim,  grand  dcfign,  and  grand  end.     This  is  fignificd  to  us 
in  the  original  word     e-tcTb/T.^',  which  fignifics  to  look  as 
the  archer  doth  at  the  mark  he  fhoots  at.     There  were 
fome   things  which  he,  his  fellow  apoflles,  and  all  ferioiis 
Chrirtians  with  them,  looked  at.     This   is  fpccified,  firff, 
negatively,  U'e  Ink  not  at  things  fcen  ;    at  the  things  of  this 
Irfe,  at  the  fenfiblc  objeds,  be  they  bitter  or  fweet,  be  they 
comforts  or  crolFes:  Temporal  things  are  temporary  things; 
and    we  mind  them'  not  as  the  men  of  the  world  do,  who 
make  them  their  chief  and  principal  aim,   and  fcope:    No, 
we  leave  the  men  of  the  world  to  the  world  ;    H'e  loch  net 
at  things  ivhlch  are  feen.       But,  fccondly,  This  is  fpecified 
affirmatively.   We  look  at  the  things  which  are  not  feen  ;    the 
things  of  another  life,  things  which  arc  objcds  of  faith, 
and  not  vifiblc  to  flefhiy  eyes;  we  look  atthcfe,   we  make 
thefc  our  aim  and  fcope.     .^nd  the  reafon  is  fubjoined  why 
they  made  thefe  things  the  matter  of  their   choice,  the 
objeflsof    their  defire  and  endeavour.     This  is  Futi mated 
in  the  word  fforj  ;    For  the  things  uhlch  are  fcen  are  tern— 
foral  ;  that  is,  all  the  vinblc  things  of  this   life,  whether 
comforts  or  cioifes,  whether    prol'perous  or  adverfe,  be   it 
heahh  or  fickncfs,  liberiy  or  reftraint,  pwrerty   or  riches, 
honour  or  difgrace,  life  or  denih,  they  are  all  «;"»«•■«  for 
a  while,  only   for  a  Ihort    fcafon,  as  the  word  fiir.ifies ; 
therefore  we  do  not  much  eye  them,  ■wc  trouble  liot  our 


Chap.    v. 


II.    CORINTHIANS. 


■heads  much  about  tlicin ;    t^cy   arc  things  of  an  higher 
nature  wc  look  at,  fiich  as  neither  eye  hath  fecn,  nor  ear 
licarf] ;    anilihcfc  are  tlie   (hirablc  things;  f.,r  the  tkinrs 
lehich  ore  ni'.Jecn  nre  eternal,     learn  hence,   I.    That  tem- 
poral things,  or  things  that  arc  fecn,  do  ta!ce  up  the  heads 
and  hearts,  the   minds  atid   thoughts  of  tlic  men   of  the 
world,  and  are  the  fuin  of  their  defires,  and  the  fubftance 
of  their   endeavours  :      //v  Iiok  n-J  at  lie  ihhi^s  which  are 
fren,   but  tlierc  are  thofe  that  Ao  ;    we  mile  them  not  our 
simandfcope,  but  others  look  at  them,  wholly  at  them, 
cm    fee  noiliing  beyond  them,  and  dcfne  nothing  bcfides 
ihem.^    2.  That  things  iinfcen,  the  things  of  eternity,  and 
thevillhle  encouragements  of  another  world,  arc  the  mark 
and  fcope  which  every  real  Chriftian  is  aiming  at, and  con- 
tending for  :      IFe  hsk  at  the  things  which  are'mt  fecn,  and 
nuke   them  cur  aim  and   fcope.     3.  That  tlie  tilings  not 
fecn,    or  the  tilings  of  another  life  and   world,    arc  cicrn;d 
things  ;  tliat    is,  "fuch   things  as   admit  of  no  changes  and 
alterations,  of  no  gradations  or  fucceffions,  of  no  decay  or 
confuiTiption,  of  no  future  hopes  and  expedations  cf  no 
niixiiircor  nxnleration,  of  no  recovery  or  revocaiion,  of  no 
perlixl  orconclulion.     Octernity!  eternity!  that  vail,  that 
bnundlcfs  ocean  of  eternity  !  how  does  it  fwallow  up  oi'r 
though's  with  wonder  atid  amazement  1  God  help  us  daily 
toconlldcr  ofir,  d.dy   to  prepare  for  it,   and  not  to  prefer 
the  trifles  of  time  before  ir,   but  make  the  vvifcfl  proviilon 
lorthe  longeft  duration.    4.  That  which   puts  the  weight 
upon  things  not  feen,  and  renders,  them  the  proper  obieas 
of  a  Cnriaian's  aim  and   choice,  is   this   becaufe  tlicy  are 
eternal :  That  which   chi.flv  cafls  the  fcale,    and   maketh 
things  not  feen  to  preponderate,  is  becaufe  they  are  eternal 
thmj,s.     It  IS  eternity  which   franfcendeth  all   exprefHon, 
all  conception,  much    more  all   our  comprchcnfion,  that 
ptrts  an  inhnite  weight   upon  luifecn    ihincrj;    The  thln<rs 
whnh  are  not  feen  are   eternal.       This  meditation,    well 
thgeited,  wouKi  work  in   us   an  holy   indiifl-rency  towards 
all  temporal  things  ;  it  would  modcrateoureftccm  of  them, 
ourdehres  after  them,  m:r  delight  in  them,  and  our   frief 
for  the  want   and    K.fs  of  then,  ;    and    fweeten   all    thofc 
troubles  and  trials,  all  thofe  fufll-rings  and  affliaions,  which 
we  m«t  w„h  in  our  pafTage  through    time  into  eternity. 
i.ord.  take  otf  and  turn  away  otir  e)es,  from  things  uhich 
are  feen.  and  help  us  to  lo,k  at  the  things  -which  ar.  not  fecn. 

C  I-I  A  P.     V. 

Our  ap-^flk  in  thh  chapter  gives  a  reafm  why  he  did  fo 
cr^urageoujly  labour  in  the  umk  of  the  minflry.  notwiL 
Jlanduig  tlie  great  dangers  which  lie  met  with:  And 
m  us  a  was  the  well-growulcd  hrfcs  of  a  RUwe  im- 
mortahty  winch  didf„pportand  bear  up  lusfptrit  under 
a'l  the  preffares  of  human  life.  "^ 

POR  we  know  that  'if  otir  earthly   houfc  oUhis 
A   tabernacle  were  dtfTolved,  we  have  a  buildin. 

.tett ;„"  .'°^'^'  ""  '^''^  '^-'^^  ^-^^'  — >  ^^ 

y^^'!'^''^l    'r  °'"  ="P«fl'e  compares  the  body  ofahe- 
l.-^exioanhoufe,   to  an  earthly  houfe,   and  to  an  houfc  «f 


7^5 


tabernacle;  to  an  houfe,  becaufe  of  its  comely  f.ibric  and 
compofure,  as  alfo  in  regard  of  the  inhabitant  th.it  dwells 
in  it,  the  never-dying  foul;  to  an  earthly  houfe,  in  regard 
of  the  matter  of  which  it  was  coinpofcd,  and  in  regard  of 
the  means  by  which  it  is  fuftained;  and  to  an  houfe  of  ta- 
bernacle, becaufe  fuch  buildings  confdl  of  (liglit  and  mean 
materials,  they  are  foon  fct  up,  and  as  foon  taken  down. 
2.  The  neccflity  of  this  earthly  tabernacle  of  the  body's 
dilTolution  by  c'eath,  it  miift  down  and  be  dilToivcd.  3. 
The  believers  future  happinefs,  after  the  body's  prcfent 
diifolution  afilrted  and  declared  :  They  have  a  building  of 
Goct,  an  houfe  not  mack  uith  hands,  eternal  In  the  heavens. 
Zr^/vj  hence,  i.  That  it  is  the  pleafure  and  will  of  God, 
that  his  people  rtiould  for  a  fliort  time  remain  in  this  earthly 
tabernacle  of  the  body.  2.  That  this  earthly  tabernacle 
of  the  bcli;;ver's  body,  Pinner  or  later,  muft  by  dcatli  be 
diflulved.  3.  That  after  the  diirohuTou  of  this  earthly  ta- 
bernacle of  "the  body,  all  the  faithful  have  an  eternal  habi- 
tation, a  building  of  God,  not  made  with  hands,  in  the 
highcd  heavens.  4.  That  it  is  both  the  d';ty  and  intercft 
of  every  fincerc  and  feiious  Chri.'tian,  to  labour  for  the 
Certain  know  ledge  and  full  airurance  of  this  h.ppy  privi- 
lege, and  be  able  to  fay,  ffe  know,  iJc. 

2  For  in  this  we  groin,  earneftly  djuiin^  to  be 
clothed  upon  with  our  houfe  which  is  from  heaver.: 

Fur  In  this,  that  is,  in  this  ruinous  earthly  tabcrnrclc. 
AVf  here,  i.  The  ftrength  and  vchcmency  of  the  f-ints 
affeaion,  we  groan  ;  the  word  lignifies  fuch  a  pioaning  as 
of  a  man  that  has  a  load  or  burden  lying  uponliim,  which 
makes  him  fetch  his  w  ind  from  is  very  bowels  :  As  there 
are  groans  w  hich  proceed  from  forrow,  fo  there  are  groans 
which  arife  from  defirc  and  hc^pe.  Thus  here,  fre  "roan 
earneflly  dcfirlng.  2.  What  is  the  fubjed  which  the  apo'f- 
tle's  groaning  defires  were  carried  out  after  ;  namely,  to  be 
clothed  with  a  celeltial  body,  inflead  of  that  cloeging  bix^y 
of  earthly  corruption  wdiich  here  tliey  carried  about  v.ith 
fliem,  e.tnhfliy  dcfirlng to'he  clothed upcn,  S<c.  Learn  thence, 
1  hat  fuch  as  do  believe  and  wait  for  a  blefled  immortality, 
do  groan  for  ir,  and  earneftly  defirc  it,  becaufe  of  the  mil 
feries  and  prefTures  by  fin  and  forrow  in  this  prefent  life, 
becaufe  they  have  already  a  tafteof  the  happinefs  and  glory 
of  the  lite  to  come,  and  becaufe  the  holy  Spirit  doth  excite 
.^nd  ilir  up  tiicfe  groaning  defires  in  the  hearts  of  believers : 
Rom.  viii.  23.  /re  alfo,  that  have  the  f.rfi-fritlls  oj  the  S//. 
•nt,  do  groan  within  ourfclves. 

3  If  fo  that  being  clothed  we  fliall  not  be  foiinJ 
naked. 

That  is,.  If  fo  be  at  our  p-fTagc  hence,  we  fljr.ll  have  the 
happincis  to  be  ot  the  number  of  thofc  who  are  found 
clothed  with  glory,  orclothed  withholinefs  and  pnod  work, 
to  fn  us  for  our  clothing  in  glory,  that  we  may  not  be  toioH 
naked,  in  our  natural  turpitude  of  fin  and  fpiritiial  iiakeJ- 
nefs,  vvhich  w  ill  render  us  abominable  in  the  fight  of  God. 
Learn  hxncc,  that  none  can  yroan  or  long  forlioavcn  b-it 
luch  as  are  clothed  with  a  gofpol  righteoufncfs,  that  of  juf- 
ti(]caiion,fanai;icalion,and  new  obedience:  N-ne  fh.dibi 
cloth*d  upon  with  slory  hereafter,  but  fuel,  as  arc<l  'ihcd 
wnh  grace  and  hulin^fs  here. 

^'^  '^  4   For 


7i6 


II.    CORINTHIANS. 


Chap,  v. 


4  For  wc  that    are  in  thii  tabernacle  do  gronn,  whiift  he  fojourneth  in  the  brdy,  and  lives  in  his  earthly 

in.r  burdened  :   not  for  that  we  would  be  uncloth-  tabernacle    here  below.     His  birth  and    parentage  is  from 

.."',,,  ^1     ^  ^   ,.  ■    ,.1      <-      1  heaven,   his  ireyfurc  and  inntntsnre  in  heaven,  his  kindred 

ed,  but  clothed  upon,  that  mortality  might  be  fwal-  ^^^  ^^,'^,j^^,^^^  ^^^  j,^,^  ,^i^^j^  ^^^  ^^^^^^  ^^^  ,,,^^^^  ^^„  ^_^ 


be 


lowed  up  of  life. 


hiRgeU   abide.     2.  That  the   true  reafon  why  the    friints 


Ncle  here,  That  this  groaning  deflre,  again  mentioned    count  themfclvcs  here  riot  at  heme,  is  becatife  thty  are  ab 

fcnt  from  ti.c  Lord  whiKl  prefint  in  the  bfdy. 

7  For  we  walk  by  faith,  not  by  fight : 

That  is,  our  condition  here  in  the  vorld  is  fuch,  that 
wc  cannot  fee  God  face  to  face,  but  by  faith  only;  vvhillt 
we  arc  in  the  body,  we  do  not  fee  and  enjoy,  but  believe 
andexpcifl.  Faith  is  the  thing  in  cxpcElation,  fighi  is  the 
thing  in  fruition  :  Faith  is  a  cloudy  difcovery  of  things  at 
a  diftance,  fight  is  a  clear  view  r.nd  apprchcnfion  of  things 
that  are  prefent.  Learn,  i.  That  taith  is  for  earth,  and 
fight  is  for  heaven.  2., That  till  we  have  fight,  it  is  a  great 
advantage  that  vvc  have  faitli.  3.  That  it  we  now  have 
faith,  we  may  be  well  allured,  that  ere  long  we  (hall  have 
fight. 

8  We  are  confident //^7j',  and  willing  rathfr  (o 
be  abfcnt  from  that  body,  and  to  be  prefent  with 
the  Lord. 

The  original  words  for  tve  are  (orifident  and  wUHtig,  de- 
note fir/l  courage  and  undaunted  boldnefs,  with  refpeft  to 
death,  and   complacency   and   fatisfadion   in  it. 


by  the  apulUe  in  this  verfe,  vritli  refpcft  to  the  burden  of 
the  body,  to  gel  rid  of  it,  is  not  cither  an  unnatural  defire, 
or  a  difcontented  defire,  or  a  delire  of  death  as  death,  or  a 
defire  to  be^inhoufed,  and  without  clothing  for  the  foul  ; 
but  he  would  be  better  clothed  with  a  ccleiiiai  body,  that 
his  mortal  part  might  be  fwallowed  up  by  immortal  glory. 
As  it  the  apoftle  had  faid,  "  As  weary  as  I  anj  of  life,  by 
means  of  fin  and  forrow,  by  reafon  of  corruption  and  afflic- 
tion, yet  I  wcftild  not  barely,  for  the  fake  of  that,  defire  a 
dillblution,  but  for  the  hope's  fake  of  eternal  and  immortal 
life."  Learn  hence,  i.  T'liat  vvliilll  the  faints  live  in  this 
earthly,  mortal  body,  they  are  burdened  wi:h  a  heavy  load 
of  fin  and  aftliftion.  C.  Tliat  believers  thus  burdened, 
do,  in  an  holy  manner,  grcJaii  and  long  for  a  better  (late- 
'5.  That  in,  that  better  (late,  mortality  rtial!  be  fwallowed 
itp  of  life.  4.  That  in  that  life,  we  (hall  be  clothed  again 
with  our  own  bodies,  glorious  and  heavenly. 

5  Now  he  that  hath  wrought  us  for  the  felf- fame 
thing  li  God,  who  alfo  hath  given  unto  us  the  ear- 
ned of  the  Spirit. 


That  is,  Pie  that  hath  wrousht  and  appointed  us,  he  that  ^J^"''')-^  *  The  trandatiori  'stooAat,  J^-f'-S'^". 
hatlt  prepared  and  fitted  us  for  this  gloricnis  change,  and 
hath  fet  our  fouls  a-longing  for  this  immortal  ftate,  is  God; 
who  hath  'v\h  given  us  hy  lis  Spirit  thofe  holy  RfTeftiens, 
fervent  defires  and  faithful  endeavours,  which  are  the  ear- 
ncft  of  heaven  before  we  enjoy  it.  I^earn  hence,  1.  Tliat 
Almighty  God  doth  fit  and  frame  his  people  for  that  happy 
flate  of  blifs  and  glory,  which  he  has  defigned  them  for, 
and  appointed  them  unto.  He  thcl  hath  ivrctigkt  us  fir  the 
Jtlf-Jame  thing,  is  Gcd.     2.  That   to  the  intent  his   faints 

may  look  and  lon^  for  that  plorious  and  immortal  Itatewith  .  -  •         1         l 

tlic'greater  yehemency  and  defire,  he  has  already  given  them    preferable  to  the   iaints,  than  that  of  dwelling  in  the  body 


If'e  are 

we  are  uril 
pltojed.  It  is  a  grateful  and  deilrable  thing  to  us  to  leave 
the  body,  yet  not  in  an  abfolute,  but  comparative  confi- 
deration.  We  are  willing  rfl//".-/- ;  that  is,  rather  thr.n  not 
fee  and  enjoy  tiie  Lord,  rather  than  be  always  here  finning 
and  groaning.  We  had  rather  bj  aljeni  frcm  the  hcth,  and 
fre/cnt  with  the  Lord.  Learn,  i.  That  our  happincfs  iti 
the  world  tocome,  lies  in  our  being  prefent  with  the  Lord. 
2.  That  we  are  prefent  with  the  Lord,  as  fcon  as  the  foul 
qiiittelh  and  takes  its  leave  and  farewel  of  the  body.  3. 
That  a   ftate  of  feparation   from  the  btdy,  is  much   more 


4.  That  this  defire,  preference,  and  choice,  arifes  from  that 
confident  affiirance  which  they  have  of  a  better  ftate,  and 
of  their  intereft  in  it. 

g  1   Wherefore  we  labour,  that  whether  prefent 
or  abfcnt  we  may  be  accepted  of  him. 

The  word  (ignifies,  to  labcur  amhitioiiJ!y,zs  an  ambitious 
courtier,  labours  for  his  prince's  favour.  W«  labour, 
whether  prefent  in  the  body,  or  abfent  from  the  body, 
whether  living  or  dtying,  that  our  perfons  and  our  fervices 
may  be  accepted  with  him,  whenever  we  appear  before 
him.  Lenrn,  1.  That  to  be  accepted  with  the  Lord,  is  a 
very  high  honour  :  Tohave  our  perfons  accepted  and  our 
performances  acceptable,  are  high  favours  ;  the  former  is 
tiie  ground  cf  the  latter,  and  Chrill  is  the  foundation  of 
both,  Ephcf.  i.  6.  Learn,  2.  That  it  is  a  gracious  perfon's 
great  atr.biiion  and  defire,  his  aim  and  fcope,  his  defi'gn 
and  endeavour,  that  living  and  dying  he  may  find  ac- 
we  leave  the  body,  we  Ihall  be  admitted   to  our  happinefs*    '^''P/-'""  with  God,  and  his  aaicns   be  fucb,  as  God  may 

Lean:,  i.  That  a  Chriili-n  is  not  in  his  own  proper  hume    '''^'^  '^'  "''''  ^?P'°'' °*  "' 

^    '^  JO  Fov 


an  earncil  and  fortalle   of  it,  by   his  holy   Spirit   in  their 
hearts. 

6  Therefore  xvc  are  are  always  confident,  know- 
in:^  that  whilfl  we  arc  at  home  in  the  body,  we  are 
abfcnt  from  the  Lord, 

IFe  are  confident,  \hax\s,  by  the  holy  Spirit  comfortably 
alTured  of  a  better  ftate.  They  who  have  the  earned:  of 
the  Spirit,  may  be  confident  of  their  future  glorious  ftate; 
cr  we  are  confident  ;  that  is,  we  are  of  good  courage,  fear- 
ing neither  deaih  nor  danger  in  the  way  of  our  duty,  Know- 
ing that  whilji  ive  are  at  heme  here  in  the  body,  that  is,  whilft 
fjjourning  in  the  body  js  pilgrims  and  ftrangers,  w^  are  ah- 
fent  from  the  Lord :  That  is,  we  arc  detained  from  the 
blertid  fight  and  enjoyment  of  Gtxl,  and  kept  out  of  the 
podclfion  of  that  hnppinefs  which  makes  heaven.  Here 
the  apoftle  plainly  intimates,  tliat  whilft  we  remain  in  the 
body,  we  are  detained  f:om  our  happincfs,  and  that  foon  as 


Chap.  v. 


ir.    C  O  R  I  N  T  H  r  A  N  S. 


717 


10  For  we  miift  all  appear  before  the  judgement- 
feat  of  Chrift,  that  every  one  may  receive  the  things 
diine  in  his  boJy.  according  to  that  he  hath  done, 
whether  it  be.  good  or  bad. 

Thefe  wonts  arc  fully  (lefk-rip^ive  of  a  future  jiidf'mcnt. 
la  \»hich  ohjiifvf,  i.  Tl»e  necetliiy  "f  a  Wwwxi  jiuls^mcnr, 
Jf'e  Kill/},  wiiliiig  {jr  unwilling.  2.  The  iinivcrfali'.y  ot  iliis 
iiiiJijmcnt;  U e  ntnj}  nil.  3.  The  pcrr'ii  by  whom,  and 
before  whom,  we  inud  be  jiul^ed,  Chr'.jl.  4.  The  mnn- 
ntr  of  this  jiidgmcnt,  All  mull  Kfpear,  and  be  made  mani- 
left,  both  perfons  and  atlions.  5.  The  matter  about 
which  we  (hall  be  judged,  The  things  done  in  the  bcJy.  6. 
The  end  of  all  this  inquifition,  to  be  pimifhcd  or  rewarded, 
according  to  our  aftions.  Learn  i.  That  there  will  cer- 
tainly come  a  day,  when  every  prrfon  that  ever  lived  in 
this  wofld,  fliall  ccnaiiily  be  judged  by  Jcfus  Chrifl  :  /f'e 
vv.(ft  all  appcnr  before  the  judgment -ject  of  Chrifl,  2.  That 
every  man's  judgment  and  fentence  at  the  great  day,  (hall 
proceed  and  be  pronounced  according  to  what  he  has  done 
in  the  fielli,  be  it  good  or  bad  ;  That  every  one  may  receive 
the  things  dme  in  his  hcdy,  &c. 

11  Knowing  therefore  the  terror  of  the  Lord,  we 
peiTuadc  men;  but  we  are  made  m  inifeil  unto  God; 
and  I  truft  alio  are  made  manifcfl  in  your  con- 
Iciences. 

That  is,  Icnowing  the  terror  and  dread  of  that  terrible 
and  dreadful  day,  in  whijh  Cluifi:  will  judge  the  whole  rucc 
of  mankind  ;  and  being  perliiadcd  of  the  truth  and  certainty 
of  it  ourfclves,  we  endeavour  to  perfuadc  all  men,  by  all 
means,  to  fly  from  tlie  wratfi  to  come,  by  repentance  and 
faiih,  that  they  may  be  found  of  G(xl  in  peace  in  that  fo- 
Icmn  hour.  Lenrn  hence,  That  the  knowledge  and  con- 
fideration  of  the  prefent  terrible  judgments  of  God,  and 
the  future  terrors  of  that  grcit  day,  Ihould  move  the  mi- 
niftersof  God  to  perfuade,  andthi.ir  people  to  be  perfuadcd, 
to  a  careful  and  ferious  preparation  for  it.  Such  minirtcrs 
as  know  and  conlider  the  terrors  of  the  Lord,  will  both 
perfuade  others,  and  be  perfuadcd  thcnifelves,  to  look  after 
reconciliation  and  acceptance  with  God  ;  that  when  Chrift 
comes  terribly,  they  may  appear  comfortably  :  Knoziing 
the  terrors  of  tl.'e  L^rJ  we  perfuade  men.  It  foilo\.rs,  buf 
we  are  made  manifefi  unto  Ged,  and  I  tru/l  alfo  are  made 
ir.nnfff}  in  y:ur  confciences.  As  if  he  had  faid,  Wc  hope 
God  hath  difcovered  our  lincerity  unto  you  in  feme  mea- 
fure,  as  he  is  an  obferver  of  it,  and  vvimefs  to  it  himfdf. 
Learn  hcnce.  That  then  a  minilfer  has  the  full  sfTurance 
of  his  fincerity,  when  he  has  the  approbation  of  God, 
and  his  own  ccnfcience,  and  alfo  a  teftimony  in  the  con- 
fcienccs  of  his  people.  This  is  gained  by  the  purity  of 
our  doflrine,  by  the  piety  of  our  li\'i.s,  and  by  the  prudence 
of  our  condud  :  When  thefe  are  evident  and  manifeft  to 
the  confciencesof  our  people>howc»nvincing  is  it  to  them, 
and  comfortable  unto  us  ! 

1 2  For  we  commend  not  ourfclves  again  unto 
you,  but  give  you  occafion  to  glory  on  your  behalf, 
that,  that  you  may  have  fomewhat  to  ai^fwer  them 
vhich  glory  in  appearance,  and  not  in  heart. 


As  if  our  apoftle  had  faid,  "  We  commend  not  our- 
fclves to  yon  upon  our  own  account,  as  if  there  were 
any  need  of  if,  with  refpccl  to  us  ;  but  only  to  give  you 
an  occafion  to  vindicate  us,  and  to  glory  to  others  c^n  cur 
bthalf,  when  need  requires,  that  you  may  have  whcrcwitli 
to  anfivcr  the  caluinnies  of  the  filfe  apolUcs,  who  gloried 
much  in  outward  appearance  of  piety  and  ze.il,  but  not  iit 
purity  of  heart,  and  upright  intentions."  Learn  hence, 
that  though  the  minillers  of  Chrill  have  no  itching  delire 
to  exalt  themfclvis  in  a  w.iy  of  ftlf  condemnation,  yet 
they  are  fonictimcs  conftrained  to  it  in  a  way  of  fc-lf-vin- 
dication,  and  this  is  not  only  lawful,  but  a  duty  ;  becaufe 
fcar.dals  call  tipcn  a  good  man  reach  farther  than  him- 
felf ;  they  rcflcd  upon  others  as  well  as  hinifclf,  vea,  they 
rsflc£t  upon  God  hiinltlf,  therefore  to  be  wiped  off  an  J 
rolled  away. 

13  For  whether  we  be  bcfides  ourfclves,  it  ii  to 
God  :   or  whether  wc  be  fober,  it  is  for  your  caufe. 

The  holy  apoHle  was  fometimes  fo  zealoudy  tranfported, 
and  carried  forth  in  his  high  aflings  for  Jefus  Chrill,  that 
the  falfc  apofllcs  rcprefentcd  h.iin  as  a  frantic  perfon,  crazed, 
mad,  and  what  not  :  "  Be  it  fo,  fays  the  holy  man,  it  is 
unto  God,  in  his  caufc,  and  to  propagate  his  glory,  and 
not  my  own  :  For  if  I  be  fober  in  my  words  and  anions,  it 
is  for  your  benefit,  not  my  own."  Learn  hence.  That 
wicked  and  carnal  men  accoimt  and  reprcfcnt  the  holy 
fervants  of  God  as  a  fort  of  madman.  Workings  of  grace 
are  foinetimes  fo  far  above  rcafon,  that  they  fecm  to  be 
without  reafon  :  1  here  are  fcveral  ads  of  holincfs,  which 
the  profane  world  efteem  as  madnefs ;  as  eminent  felf-deiiial, 
great  ferioufncfs  in  religion,  their  burning  zeal,  their  iioly 
fingularity,  their  fervours  of  devotion,  their  patience  and 
meeknefs  under  fufferings  and  reproaches.  All  thefe  adls 
of  holinefs  reprtfent  the  faints  as  madmen  to  carnal  men. 

14  For  the  love  of  Chrifl  conflraineth  us. — 

That  is,  the  infinite  love  of  Chrift,  in  dying  for  lis,  con- 
flraineth us  to  live  unto  him,  and  do  the  utmoft  fcrviccsfcr 
him.  Some  undcrfland  it  padivcly,  for  the  love  that  C!.ri;1 
bcareth  ns  ;  others  take  it  actively,  for  that  love  which  wc 
bear  to  him.  Now,  this  love  is  faid  to  conflr.iin.  Some 
think  it  a  metaphor  from  a  woman  in  travail,  that  drives  to 
be  delivered  of  her  burden  ;  othe-s,  that  it  fignifies  to  have 
one  bound,  and  fo  much  under  power,  that  he  cannot  move 
without  leave.  The  exprclHon  denotes  the  abfohite  em- 
pire which  the  love  of  Chrifl  had  over  him,  ruling  ?I1  the 
inclinations  of  his  heart,  and  the  afli^ns  of  his  life.  It  fig- 
nifies the  fwcet  violence  and  force  of  love,  by  which  the 
foul  is  overpowered,  and  cannot  fay  nay  ;  it  do?s  wholly 
poffefs  us,  rule  and  command  us,  keep  us  in  its  power,  riii 
obliging  force  and  ef^icr.cy,  upon  the  foul,  that  it  inclines  'X 
to  a  willing  perforn^ance  oi  all  duties,  that  it  inclines  it 
^Tilh  the  greateft  difliCulties  and  danger.*.  Love  is  the 
fpring  of  a£lion,  it  is  a  fort  ibie  and  compelling,  it  is  an  in- 
vincible, unconquerable  afFtdlion  :  Aud  it  has  fiich  an  in- 
fluence from  the  confideratK)n  of  what  Chrift  is  in  hiai- 
felf,  and  cf  what  he  has  done  fcr  us,  and  dcfigncd  for  lis. 

— Becaufe 


718 


II.    CORINTHIANS. 


Chap.  v. 


—  Becaufe  we  thus  judge,  that  if  one  died  for  all, 
tkcii  were  all  dcid :  15  And  that  he  died  for  all, 
that  they  which  live,  fhoiild  not  henceforth  live 
unto  themfclves,  but  unto  him  which  died  for  them, 
and  rofe  again. 

If  one  dud  for  all ^  tWn  wire  all  dead.  Sjme  underfland 
3t  of  a  Heaili  in  fin  ;  all  were  in  a  Rate  of  (in  and  death, 
when  Ciuift  dicil  for  them.  Others  undeiflaml  it  niyfli- 
cally,  when  Chrill  died  for  all,  all  were  then  dead  ;  that  is, 
ticad  in  Ctirid  unto  fin  ;  inamating,  that  wh?n  Chrill  died, 
all  believers  were  dead  in  him  to  fin  and  the  world.  As 
Chrift  died  tor  fin,  fo  ought  all  to  die  unto  (in.  Fartlier, 
Clirill  dyin?  on.?c  for  all,  provcth  the  veri'y  of  his  fatis- 
fadliun,  :ind  the  ftifficiency  c.t  his  fatiifaifiion.  What  vir- 
ti;e  was  there  in  that  iL^aili  which  merited  life  for  all  !  What 
love  W.1S  there  in  our  God  to  appoint  one  for  all  !  I'hat 
ctie  fo  worthy  in  hi.nfclf,  that  one  fo  dear  to  God,  ftioidd 
die,  flioiild  die  ("0  willin-ily,  fltould  die  fo  painfully,  flioidd 
liie  fo  fliamefully,  Ihould  die  under  a  curfc,  to  abfolve  from 
guilt,  and  difoharge  from  condemnation  !  Behold  what  mnn- 
rer  of  kve  the  Futher  halh  bfi'rwed  upm  us  !  Ohferve  next 
The  great  end  and  defign  of  Chrill  in  his  d.-atli  and  refur- 
reition  for  us  ;  namely,  fi.)  Negatively  declared,  that  we 
fhould  not  live  nn:o  Oirfehes,  to  our  own  eafe,  profit,  or 
honour  ;  grati^'ing  our  own  wills,  inLlinations,  and  corrupt 
defires,  fcrving  our  own  iniercft  and  ends  ;  but  pofitivdy, 
ti  live  unto  him,  according  to  his  word  and  will,  in  obedience 
to  liis  commands,  and  vsith  an  eye  at  hij  glory,  uho  died 
f  jr  our  fins,  and  rsje  ag^,i\n  for  our  juliification.  Had  Chrift 
only  died  for  us,  the  favomr  had  been  inexpreflible  and  uc- 
requirable,  and  required  us  to  live  to  his  name  and  fih'ry'.; 
but  when  he  not  only  died  for  us,  but  rofe  again,  and  lives 
for  ever  in  heaven,  to  pour  down  frefli  benefits  upon  us, 
and  to  do  good  oftices  daily  and  hourly  for  us,  how  en- 
dearing are  our  obligations  to  love  him,  and  to  live  unto 
l.im  !  Learn  hence,  i.  That  by  virtue  of  Chrift's  death 
and  refurretflion,  Chrifiiaiis  are  both  oblip;ed  to,  and  have 
obtained  the  grace  of  newnefs  of  life,  and  holincfs  of  con- 
vpifation.  2.  That  it  is  tlie  dnty,  and  will  be  the  en- 
deavour, of  all  thofe  that  are  quickened  by  the  Spirit  of 
Chriil  unto  newnefs  of  life,  to  refer  all  their  adlions  not  to 
themfclves,  but  unto  him  :  None  can  ilo  both,  live  to 
Chrift  and  fclf  together.  His  we  are  already  ;  by  creation, 
by  redemption,  by  fandlihcation,  by  voluntary  refignation, 
1VC  live  by  hirn,  O'lr  fpiritual  lite  is  fiom  him,  we  exp;dt 
hereafter  to  live  vi'ith  him  ;  let  us  therefore  now  liveimto 
liim,  even  unto  him  that  died  for  us,  and  rofe  again. 

16  Wherefore  henceforth  know  we  no  tnan  after 
the  flcfh  :  yea,  thou^jh  we  hive  known  Chrift  after 
the  flefli,  yet  nov,-  henceforth  know  wc  Kim  no  more. 

Thefe  words,  probably,  were  fpcken  by  the  apcfllc,  to 
rebuke  the  carnal  boaftings  of  fomc  Jews,  who  I'loried  in 
their  having  feen  Chrift  in  the  flcfh  before  lie  ditd.  The 
Bj)oftle  direfts  them  to  a  more  fpiritual  knowledge  of  him, 
and  lince  I. is  refurreflion,  as  ni  -re  fiiitablc  to  his  glorified 
f  ate  :  "  What  though  you  have  cnicn  and  druiiktn  in 
"Chrift's  prefincc  when  on  earth,  all  that  corporeal  fanii- 
furiijr  is  ccafcd  ^  it  is  his  ijpiritual  j^racious  prefcjicc  which 


now  you  are  to  depend  upon,  and  value  yourfclvcs  by," 
For  henceforth  know  we  no  man  after  l):e  flcjh  ;  we  value  no 
man  for  his  outward  advantages,  for  his  wifilom,  riches,  or 
learning.  Yea,  though  we  have  km-uin  Chrijl  after  ihefejh, 
f.eing  and  converfing  with  him,  when  here  on  earth,  yet 
mtift  we  kiiozv  hinifo,  and  enjoy  him  as  fuch,  ni  more.  Our 
carnal  affcftions  and  relations  to  him  nuift  ever  ceafe,  now 
he  ifi  exalted  into  a  fpiritual  and  tlorious  condiii(jn.  Learn 
1.  That  a  bare  knowing  of  Chrift  after  the  flilh,  ought  to 
ceafe  amono  Chriftians.  1  here  is  a  knowledge  of  Chrifl 
after  the  tlcfli,  fince  his  afcenfion  into  heaven  ;  namely,  by  3 
naked  profcUion  of  his  name,  without  a  conformity  to  his 
laws,  and  by  adls  of  fenfitive  alfedlion  :  Some  by  reading  the 
hiftory  of  our  Saviour's  pnfTion,  others  by  feeing  in  the  facra- 
mental  elements,  a  tragical  reprefeniation  of  hiscrijcifixion, 
do  find  their  human  paftions  ftir  and  move  ;  but,  if  it  refts 
here,  without  drawing  forth  tiiir  love  to  his  pcrfon,  end 
qiiickenin£;  our  obedience  to  his  commands;  all  this  is  but 
knming  Chrift  after  the fli-jb  to  no  fpiritual  or  faving  piir- 
pofcs.  2.  That  a  bare  knowledge  ot  Chrift  after  the  tieOi 
will  do  Its  no  good,  be  of  no  comfort  or  advantage  to  us, 
as  to  our  eternal  f.ilvation  :  It  is  not  a  fond  aftldion  to  his 
perfon  and  mcmorv,  but  obedience  to  his  laws,  that  Chrift 
value?.  It  "is  obfervable,  that  an  otitN\ard  ccremcnious 
refpcdt  'o  our  Saviour's  pcrfon  was  very  little  regarded  by 
him,  v\  hen  here  upon  earth  ;  a  ferious attention  to  his  doc- 
trine was  infinitely  preferred  by  him  before  all  that.  Our 
love  to  Chrift  is  better  flitwn  by  religious  ferviccs,  than  by 
pafficnate  afFeflit>ns.  We  find,  St.  John  xx.  when  Mary 
fell  at  Chrift's  feet,  after  he  was  rifen,  and  embraced  him, 
when  fhe  held  him  by  the  feet  and  worftiipped  him,  when 
in  an  humble  and  alilclionatc  devotion  fhe  lies  proftraic 
before  him,  Chrill  forbids  it,  Touch  me  r.ct.  He  rejc£ls  all 
thefe  external  teftimonicsof  her  love,  which  proceeded  only 
from  human  affeiftion  ;  but  he  direifls  her  to  a  more  ac- 
ceptable fcrvice,  nair.ely,  to  run  and  carry  tidings  ot  his  re- 
furreftion  to  his  difconfolate  (!i(clplcs  ;  Go  to  viy  difciple;-, 
and  fay,  &c.  From  whence  I  infer,  that  it  is  mucli  more 
acceptable  to  Chrift  to  be  about  his  fervice,  and  doing  good 
in  our  place  and  ftaiion,  than  performing  any  uflices  ot  hu- 
man love  and  refpecft  unto  his  perfon.  Seeing  then,  thai 
this  ceremonious  rcfpedl  pleaftd  Chrift,  neither  when  on 
earth,  nor  riow  he  is  in  heaven,  henceforth  know  zie  nt 
man  after  the  fejh,  &c 

17  Therefore,  if  any  man  le  in  Chrift,  ht  is  a 
new  creature  :  old  thin^rs  are  paifed  away  :  behold, 
all  things  are  become  new. 

As  if  the  apoftle  had  faid,  If  any  one  amongft  you  pre- 
tend to  be  a  Chriftian  indeed,  engrafted  into  Chrilt  by 
baptilm  and  regeneration,  and  is  a  member  (;f  his  bixiy,  h« 
is  by  regeneration  made  a  nfw  man,  all  the  fi;cidtles  ot  hii 
fi  ul  are  renewed, Ids  principles,  affedli'-ns,  and  piatSlices  at« 
all  new  :  Old  things  are  fofji-d,  ox  pafliiig  c%\.i.y  daily,  the 
old  carnal  inclinations  of  mind  are  wearing  of^",  ihc  old  will 
is  changed,  the  old  life  is  reformed  ;  and,  in  a  Wf>rd,  w  hat- 
ever  was  old  and  carnal,  is  now  becon-.e  new  and  fpiritual. 
Inhold,  all  things  hecme  iicjv  ;  new  aiUiflionj,  new  iiiclini- 
li  fis,  new  dil|iolitions,  a  new  couilc,  and  a  new  con\erfa- 
tion.     Nothing  is  new  phylically  ;  hi;  is  ihc  fame  pcrfonj 

Le 


Cha?.  v, 


ir.     CORINTHIANS. 


719 


he  has  the  fame  faciil:ics  :  Rut  all  things  are  new  qualita- 
tively, he  is  renewed  in  the  fpirit  of  his  mind.  Ltarn 
hence,  i.  That  all  fiich  as  call  thcmfelves  the  dilcipics  of 
Chrill,  and  own  thcmfelves  to  be  his  followers,  are  and 
ought  to  .be  new  creatures.  This  implies  a  real  and  in- 
ward, a  thorough  and  prcvailinc;  change,  both  in  heart  and 
]ife  ;  not  a  civil  change,  barely  from  profancncfstofobricty  ; 
not  a  fudden  change,  only  under  f-jme  ijrcat  affliction  or 
au  akcning  providence  ;  not  a  change  from  one  fe(5t  or 
party  of  profclfors  to  another  :  But  the  ch.ms^e  of  the  new 
creature  confifts  in  a  new  rr.inil,  a  new  will,  a  new  judg- 
ment, new  affcflions,  in  a  new  convcrfation,  not  in  a  nevr 
form  or  profelTinn  ;  the  change  of  the  new  creature  intro- 
duces the  life  of  God,  and  produces  the  neareft  likcnefs  to 
Gol.  2.  That  this  new  creation,  wrotr<;ht  in  a  man  by 
the  word  and  Spirit  of  God,  is  an  indubitable  evidence  of 
his  intereft  in  Chrill',  and  title  to  falvaiion  ;  for  where  the 
new  creature  is,  there  all  the  fiving  graces  of  the  Spirit 
are,  as  a  pledge  and  an  earneft  of  gloiy  and  happinefs. 

\%  And  all  things  are  of  God, — 

That  is,  all  thofe  things  forementioncd  belonging  fo 
this  new  fpiritiial  creation,  are  of  God,  as  the  author  and 
efficient  caufe  of  them.  Learn,  That  God  is  the  original 
author  of  the  new  creature,  and  of  all  things  belonging 
thereunto.  This  appears  partly  from  the  nature  of  the 
work,  il  is  a  new  creation  ;  and  partly  from  the  objcifls  of 
the  work,  the  pcrfons  wrought  upon.  They  are  averfe 
from  God,  in  enmity  fo  him,  and  rebellion  againft  him, 
dead  in  fin,  under  the  dominion  of  Satan.  Well  therefore 
might  the  apoftle  fay.  All  thtfe  things  are  of  God. 

—  Who  hath  reconciled  us  to  himfelf  by  Jefus 
Chrift,  and  hath  given  to  us  the  miniflry  of  recon- 
ciliations 19  To  wit,  that  God  was  in  Chrift  ro- 
eonciliniT  the  world  unto  himfelf,  not  imputing 
their  trefpafles  unto  them  ;  and  hath  committed 
unto  us  the  word  of  reconciliation. 

In  thefe  words  the  aportle  gives  us  a  fhorf,  hi't  full 
account  of  the  grand  do6lrinc  of  a  finner's  reconciliation 
un'o  God  by  'he  death  of  Chrift,  which  is  the  principal 
fuhjcfl  and  fubftantial  part  of  the  fofpel.  Where  ohferve, 
I.  The  privilege  iifelf,  reroncilintion  ;  this  is  two-fold  : 
Fundamental,  in  the  death  of  Chrift,  he  is  our  peace  ;  God 
laid  the  foundation  of  our  peace  and  reconciliation  with 
with  himfelf  in  the  death  of  his  Son  :  Aelual,  in  the  appli- 
cation of  ft,  on  our  part,  by  faiih.  The  death  of  Chrift 
rendered  God  reconcileable  :  Faiih  renders  him  aiftually 
reconciled.  2.  The  author  of  this  reconciliation,  God 
the  Father  ;  he  was  the  pcrfon  wronged  by  fin,  declaring 
his  anger  ajainft' the  finner  :  Hence  we  are  fa  id  to  have 
accefs  to  the  Father  throiioh  Chrift,  and  by  the  Spirit. 
The  Son  bririi^s  us  to  the  Father,  and  the  Spirit  direfls 
us  to  ;he  Son  :  Chrift  takes  away  God's  eniniry  againft 
lis,  anf!  ihe  Spirit  takes  away  our  cninity  againft  God.  ?. 
The  mHium  or  mean  by  whic"!  we  become  reconciled  lo 
God,  yrfut  Chrift.  Chrift  was  the  meritorious  caufe  of 
this  ptivil?ee  :  Chrift  is  the  center  of  that  agreement  he- 
twcca  the  jufticc  of  God,  and  the  mercy  of  God,     4.  The 


partii's  at  variance,  and  made  one  by  recortciliatron,  Gocf 
and  the  world,  God  and  mtnkind.  Aln:igh'y  G  kI,  ir* 
confiticration  of  Chrift's  death,  did  fo  tar  reconcile  and 
forgive  the  offending  world,  as  to  offer  them  pard(  n  of 
fin,  arid  falvation  by  a  redeemer,  upon  a  condition  of 
their  believing  acceptance  :  But  none  are  a£luallv  recon- 
ciled but  believers,  who  aflually  accept  the  terms  and 
Conditions  of  peace  and  reconciliation  by  tail h  v'.-hich  is  a 
necefTary  receptive  qualification.  Lenm  hence,  That  there 
is  an  happy  peace  and  reconciliation  made  in  and  by  Jtfiisr 
Chrift,  between  an  ofFcndcil  Got!,  and  an  offending  world. 
Reconciliation  is  a  repairing  of  decayed  fiicndfliip,  or 
making  up  of  a  breach  between  two  that  were  formerly 
friends,  but  now  at  variance.  The  reconciliation  is  mutual, 
becaufe  the  enmity  is  fuch  ;  yet  the  fcripturcs  fpeaks  more 
of  our  being  reconciled  to  Gcd,  than  of  God's  being 
reconciled  to  us,  becaufe  we  arc  in  the  fai:lt,  and  not 
God  ;  we  the  caufe  of  the  breach,  we  offended  God,  not 
God  us  ;  and  becaufe  we  have  the  benefit  of  this  recon- 
ciliation, and  not  God,  it  is  no  profit  to  him  that  wc  are 
at  peace  with  him  ;  and  becaufe  all  the  difficulty  of  being 
reconciled  lies  on  oHr  part,  and  not  God's. 

20  Now  then  we  are  ambaffadors  for  Chrift,  as 
though  God  did  befeech^ow  by  us  :  we  pray^oM  in 
Chrift's  ftead,  be  ye  reconciled  to  God. 

Ohferve  here,  i.  The  miniflcrs'  ofticc  and  employment 
declared  :  they  are  ambiiffadors  fof  Chrljiy  ambalfadors  from 
G(xl  to  man  ;  and,  as  ambafladors,  they  have  their  miffion, 
their  comniiffion,  from  a  great  Prince,  ahoitt  great  con- 
cerns ;  they  mtift  be  faithful  to  thcii  inftrudfions,  they  are 
inviolable  by  the  laws  of  nations,  and  their  embafiy  triuft  hr 
received,  upon  pain  of  difpleafiire.  Where  let  us  remark, 
the  wonderful  goodnefs  and  wiidoin  of  God,  in  appciniing 
men,  of  the  fame  level  with  \\i,  and  not  angels  fuperior  to 
uc,  to  difpenfc  the  myftery  of  reconciliation  to  us.  As 
God  deals  more  familiarly  with  us  in  this  way  (for  wc 
c:;nnot  bear  the  voice  of  God,  or  the  fight  of  angels)  fo 
there  is  more  certainty  in  this  way,  becaufe  miniftcrs  muft 
deceive  their  own  foul?,  if  they  deceive  us :  And  hereia 
God  magnifies  his  own  power,  and  lets  us  know,  that  the 
efScacy  of  the  gofpcl  is  from  him  the  author,  and  not  from 
man  the^Ufcofer.  2.  The  miniftcrs  duty  difccvcred  ;  in 
God's  ^^^^wid  Chrift's  ftcad,  to  intreat,  befeech,  and 
perfuade^^^H  to  become  reconciled  unto  God..  Here 
note,  I.  ^mRjod  and  man  uere  once  friends.  2.  That 
God  and  man  are  now  enemies.  3.  T  hat  man,  and  not 
God,  firft  made  the  breach  of  friendfliip,  and  occafiontd 
that  unhappy  controverfy,  which  is  now  depending  between 
God  and  man.  4.  That  though  man  was  the  firft  in  the 
breach,  yet  Gcd  is  firft  in  the  offer  of  reconciliation.  5., 
That  therefore  it  is  the  highcft  duty  and  chiefeft  intenll 
c\i  man  to  aircept  of  terms  of  peace  and  recon;  iliaiion  with 
God.  6.  Tl-.at  in  order  to  all  this,  the  great  duM^Ktm- 
bcnt  upon  the  minifters  of  the  gofpel,  is  t'']^^H|k^'l 
earneftnefs  to  prcfs  itpon  people  the  doiftrinc  "'^MHl't- 
aiion,  anrf  to  w^c  all  arguments  with  them,  tu^Meadc 
them  to  becoine  reconciled  unto  Gcd. 

2 1  For  he  hath  made  him  lo  he  fin  fqr  us,  who 

knew 


720 


II.    C  O  R  I  N  T  H  I  A  N  S. 


Chap.  vi. 


knew  no  fm,  that  we  mi^htbc  made  the  righteouf- 
jicfs  of  God  in  him. 

Ohftrve  here,  T.  The  fpoilcfs  iiirmcency  of  our  Lord 
Jcfus  Chrift,  as  Mediator,  declared  :  He  knew  no  fin  ;  thit 
is,  praflio:\lly  and  experimentally  ;  he  knew  it  not  fo  as  to 
commit  it  in  the  Icaft  dcj!;rcc  ;  he  wa?  a  pure,  innocent, 
and  linlcfs  p'.-rfvin  :  Cut  thcoretioallv  and  ipcciila'ivcly  he 
did  know  lin  :  Kc  well  tmdcrfiood  its  nature,  its  effects, 
and  fniits :  None  knc^v  the  bitter  fruits  of  (In  fo  well  as 
our  blafjd  Saviour.  ?..  Gad's  ordination  of  Chrill,  \vith 
Tefcrcr«:e  unto  (in  :  He  hnth  made  hhii  lo  he  fw  ;  not  made 
liim  a  (inner,  but  a  fin-ofFciing,  a  facrffice  for  fin.  Made  ; 
that  is,  ordained  a  facrificcto  expiate  fin,  and  to  bear  the 
p'.ininimcnt  due  to  finners.  3.  The  end  of  this  ordimtion 
with  refpcfl  to  ii«.  Thai  we  mifhf  be  made  the  rightcvifnefs 
ofGoiin  him.  Here  note,  the  rightcoi-fncfs  of  the  Mcdi- 
xitor  is  called  the  ricjitsoiifnefs  of  God;  bccinfc ''t.)  It 
vas  the  righteoidncfs  of  that  perfon  who  was  God.  (2.} 
I'ccaiifc  tVc  only  wife  God  foimd  out  and  appointed  it. 
y\nd,  (3.)  r'.ecatile  it  is  accepted  by  God  ;  and  the  penitent 
■believer,  for  the  fjke  of  it,  looked  upon  as  righteous  and 
jii((int:d.  Li-arn  hence.  I.  That  fin  mud  have  a  facrifice. 
He  h,]lh  mnde  him  in  be  fn  :  that  is,  a  fin-ofTerinr^,  or  a 
fjcrilice  to  expiate  fin.  Under  thi  law  the  facrihce  was 
<"allcdy;«,  bccaufc  the  fin  of  the  pirfon  was  hid  up'^n  t!:,* 
faciifice  ;  there  was  a  (^.)rt  of  a  tranfl-ition  of  the  fin  from 
the  linticr  to  the  facriiicc.  2.  That  Jefiis  Chrift  was  made 
a  facrilice  for  fin  :  Our  guilt  was  imputed  to  him,  and 
our  pnuilliment  was  born  by  him,  which  made  Luther 
Call  Clirill  ihe  great  i-Jl  fuvuc  fin  the  world;  not  tliat  he  had 
any  (in  in  liis  nature,  or  in  his  life,  but  becaiife  the  Lord 
laid  on  him  ihc  iniquity  of  us  all.  3.  That  Jefiis  Chrifl's 
beinj;  made  (in  for  us,  is  the  mcritoiicus  caufe  and  means 
rif  our  bcint;  made  the  riiihteoufncfs  of  God  in  him.  Surely 
G<K.(  may  be  an  juft  in  pardoning  us,  \\ho  have  no  righte- 
cmfiitls  of  our  own,  as  in  condemning  his  own  Son,  who 
had  no  fin  of  his  own.  Have  we  broken  his  rornl  and 
righteous  law?  vet  Chrill  has  kept' it,  and  fidfillcd  ail 
righfcoufncfs.  Hsvc  wc  (ii;nr;!  againll  mercy  ?  yet  Chrifl 
lias  fuflcrcd  without  mercy:  And  all  this  by  the  ordination 
and  appointment  of  God  the  Father,  who  r/iude  his  own 
and  only  Son  to  be  Jin  for  ns,  who  hieiv  noMn,  that  zee 
rii^ht  te  made  the  righteiujneji  of  God  in  him. 

C  H  A  p.       VL 

Our  ab.'Jlk  in  the  l-jfl  xoordi  cf  the  firegoing  chapter 
having  prjiln'dv  aficrted  the  great  dvclnne  of  recon- 
cilialim  thrnvgh  Chip ;  in  iliis  cJicpUr,  he  draws 
infcrencei/rcm  that  duBrine,  hyway  of  applicailon. 

WE  then  m  workers  toifether  icUh  him.  befecch 
yr,u  aHo  tluu  ye  receive  not  tile  (jiace  of 

•\e,  I.  The  nature  of  the  minsileriLil  fitnfli'in  : 
ftiy  is  a  wnrk,  an  .udiioiis  and  hiborious  work 
neither  ant^els  nor  men  are  of  iheiT>r.l\es  r>fHci(nt  for  i^, 
vi'houi  prop  )riio"i;d)le  afiiltanci;  from  Gxl.  ^]illil'tcrs 
arc  workers.     2.    They  arc    Wcrktrs    tcgeller,  they   join 


toj^ethcr  with  one  voice,  with  ons  cry,  befccchin^  finners 
to  be  reconciled  unto  Gotl.  All  the  miniftcrs  of  Chriit  are 
fellow-labourefi,  workers  together  in  God's  harvcA-field  ; 
that  wliiclt  is  the  work  of  one,  is  the  work  of  all  ;  they 
Hioiild  all  join  in  it,  and  rejoice  tosjcther  in  the  fucccfs  of 
if:  not  only  labour  with,  but  blcfs  (jod  for  the  fervices 
and  fiiccelTes  of  e.^ch  other.  Lord!  how  fad  is  it  to  fee 
tlie  minilivrs  of  God  diviiled  in  their  work  and  way,  when 
one  rejoicctli  in  that  which  to  another  is  caufc  of  mourning  ! 
3.  Minidcrs  are  workers  tocjeihcr  with  God,  as  well  as 
with  one  another  ;  they  arc  fiibordinatc  inftrumcnts  work- 
ing by  hiiT),  but  not  co-erdinatc  caufes  producing  with 
him  the  work  of  convcrlion  in  the  fouls  of  men  ;  not  as 
it  they  coidd  communicate  any  p'lwer  or  (Irengih  to  the 
woiking  of  grace,  by  t!ic  pre.icliing  of  the  word,  i  Cor. 
iii  5.  If'ho  is  Paul,  cud  who  is  ^polios,  hut  minifers  hy 
whom  ye  believed?  4.  The  exhortation,  or  cautionary 
dire(flion  given.  IVe  hrfeech  you,  receive  not  the  grace  of 
God  in  vain ;  where,  by  the  grace  of  God,  is  incant  the 
<loclrine  of  tlie  gofpel  ;  becaufc  it  is  gr:icioufly  and  freely 
beftovved  upon  a  people,  and  becr.tiCe  the  matter  and  ntef- 
fage  which  it  brings  is  grace.  The  law  difcover.s  Gods 
will,  the  gofpel  difcivers  his  good  will  :  And  by  rcccining 
this  grace  in  vain,  is  meant,  the  receiving  the  gofptl  iin- 
fruitddly,  iinprofitably,  and  inclfediially  ;  when  we  do 
not  receive  it  with  a  due  eftimation^  with  fervency  of  affec- 
tion, with  a  ftdiicial  application  ;  when  it  doth  not  purify 
the  heart,  reform  the  lite,  and  fuve  the  foul.  It  is  not  the 
recti\ing  of  the  gofpel  into  our  houfes,  into  our  heads, 
into  our  mouths  ;  but  into  our  hearts,  that  will  bring  us 
.0  heaven. 

2  (For  he  faith,  I  have  heard  fhcc  in  a  time  ac- 
cepted, and  in  the  day  of  talvation  have  I  fuccoured 
thee  :  behold  now  is  the  accepted  time;  behold, 
now  is  the  day  of  falvation.) 

Thefe  words  arc  taken  from  the  prophet  Ifa.  xlix.  R. 
They  are  the  promifc  which  God  the  Father  made  to(!hriff, 
as  Mediator,  Thr,t  in  the  great  woik  of  faving  his  church, 
the  (.Tiber  cc  Id  accept  and  fiiccotir  him,  as  the  head  rf 
the  church  :  /  havs^hcard  thee  in  en  accepted  tin'e,  in  tbf 
day  of  falvation.  litre  note.  There  is  a  two  fold  day  cf 
ndvation  ;  the  one  was  Chrill's  dav,  for  the  piirchali?  of 
f.dvaiion  ;  the  other  is  our  day,  for  the  application,  (i.) 
Chrill  had  a  fc3(on  afTigncd  him  for  tl;e  impetration  or 
piirchafi;  of  falvation  :  And  he  fet  in,  at^d  complied  v.  fth 
that  feafon,  and  it  becr.me  an  acceptable  time  with  refpeft 
to  him.  {2.)  We  have  alfo  our  fcsfon  allotted  us  by  Goil, 
for  the  application  of  Chrift  and  his  benefits  to  our  fonl.^,. 
Beholii,  now  is  our  r,cccpt<rd  time,  now  is  our  day  of  (sl- 
vation  ;  -let  us  prize  it  Ughly,  and  improve  it  (tedfaflly. 
It  is  a  diy,  and  that  is  bi:t  a  (Iiort  fpace  of  time  ;  it  is  a 
(I.iy,  and  therefore  Continu-jlly  fpeiiding  :  it  is  a  ilav,  ihcrc- 
f'lre.  when  once  gone,  is  irrecovcrablv  gone.  Our  working 
<!.iy  is  3  w.illing  day  ;  it  is  a  day,  and  that  will  bi  lollowcd 
wiih  a  nii^hf,  in  \^hich  none  tan  work,  but  only  Lmtnt 
thi-ir  follv  in  not  working. 

3  Civini;  no  offence  in  any  thinij,  that  the  minif- 
try  be  not  blamed  : 

O'lfen't 


Chap.  vi. 


II.    CORINTHIANS. 


?2J 


Oh/ervfherf,  i.  The  nature  and  quality  of  the  work 
■Mchich  the  ambafladors  ot  Chrift  are  cjlled  to,  and  do  ]4- 
hoiir  \r\,  a  minijiry.  2.  What  was  the  defire  and  aim,  tlie 
care  and  endeavour,  of  the  apoftle  tlirn,  onght  to  be  the 
ftudy  of  every  niinifter  now  ;  namely,  to  avoid  oftence, 
and  that  univcrf'ally,  both  as  to  perfons  and  things,  giving 
no  cffence  In  any  thing.  3.  What  was  the  ground  and  rea- 
fon  of  this  care  and  endeavour  to  give  no  oiTence,  name- 
ly, that  the  minijlry  be  not  blamed.  Learn,  That  it  is  the 
Itanding  duty  of  all  the  niinifters  of  Chrift,  fo  to  perform 
their  minifterial  office,  that  they  give  no  ju(l  offence  in  any- 
thing to  any  perfon,  that  io  the  miniftry  committed  to 
them  may  not  be  blamed.  We  mull  give  no  offence  by 
our  words  and  fpeeches  in  common  converfation  ;  no  of- 
fence by  unfounddoftrine,  bypcrfonal  refleiflions;  no  of- 
fence by  grofs,  carelefs  ;  and  negligent  omiffions,  or  by 
rude  and  irreverent  indecencies,  or  by  any  affecled  fin- 
gnlarities  in  our  adminillrations ;  but  efpecially,  give  no 
offence  by  a  bad  life  and  fcandalous  converfation. 

4  But  in  all  tilings  approring  ourfelvcs  as  the 
miniflcrs  of  God,  m  much  patience,  in  afHiflions, 
in  neceflitics,  in  diftreffes,  5  In  flripes,  in  im- 
prifonmcnts,  in  tumults,  in  labours,  in  watchings, 
in  fallings, 

Obferve  here,  i.  The  great  care  which  the  holy  apoftle 
took  to  approve  himfelf  unto  God,  in  the  exercife  of  his 
niiniftry  :  In  nil  things  approving  ourfelves  as  the  minifiers 
•/  Cod.  2.  What  an  approved  minKler  muft  do  and  en- 
dure, in  order  to  the  obtaining  the  ends  of  his  miniftry  : 
Ifhc  be  called  to  it,  hemufbbcarupagainftalldifcourage- 
ments,  and  encounter  alloppofuions;  letthe  w^y  be  what 
it  will,  fair  or  foul,  a  green  carpet  way,  or  dirty  poachy 
way,  he  muft  ftick  at  nothing,  but  go  through  thick  and 
thin,  patiently  enduring  affliftions  of  all  forts,  and  cheer- 
fully undergoing  fufferingsof  all  kinds,  and  cxercitingall 
manner  of  feJf-denial,  for  the  gofpel'sfake.  Behold  here, 
how  the  minifters  of  Chrift,  that  will  approve  themfclves 
unto  God,  muft  run  all  hazards,  and  ventura  through  all 
extremities :  They  muft  work  in  heat  and  cold,  in  fire  and 
froft,  in  all  forts  of  providences  from  God,  in  all  forts  of 
afpects  from  men,  fearing  neither  the  face  nor  frowns  of 
any:  For  though  every  gofpel  minifter  attains  not  to  St. 
Paul's  zeal,  and  holy  fortitude  and  courage,  yet  he  has  a 
truth  of  zeal,  and  fuch  a  firmnefs  of  refolution,  as  will, 
according  to  his  meafure,  carry  him  through  a  world  of 
evils  and  incumberances,  in  the  doing  of  that  good  which 
duty  and  confcience  doth  oblige  him  to,  and  call  for. 

6  Bypurenefs,  by  knou'Icdge,  by  long-fufFering, 
by  kindnefs,  by  the  Holy  Ghoft,  by  love  unfeigned, 
7  By  the  word  of  truth,  by  the  power  of  God,  by 
the  armour  of  righteou fuels  on  the  right  hand  and 
on  the  left,  8  ^y  honour  and  diflionour,  by  evil 
report  and  good  report,— 

The  apofile,  in  th;  f'Yegoing  verfes,  had  declared  how 
many  difficulties  and  dangers  muft,be  encountered  by  him 
that  will  attain  the  ends ofhisminiftry,  and  approvchim- 
ifiM  unte  God  in  inteoriiy  and  uprightnefs  i  Ivere  he  Ihe ws 


by  how  many  ways  and  means  the  '.vork  of  tl'.e  miniftry  is 
promoted,  and  how  the  minifters  of  the  gofpel  muft  b« 
qualified  for  it  ;  namely,  by  purenefs  oi  converfation,  iy 
knoxoiedge  of  divine  myfttries,  and  ftudy  of  the  holy  fcrip- 
tures,  by  long-fuffering  under  all  provocations,  by  kindnejt 
towards  all  men,  by  the  gifts  and  pfTlftances  of  the  Holy 
G)\o^,  by  the  vjord  of  truth  clearly  preached,  ««;/  by  the 
power  tfCod  confirming  it  ;  by  the  armour  cfrightecufnefs, 
w  hich  completely  covers  and  protects  us  on  the  right  hand 
iind  on  the  left,  both  in  profpcrity  and  ad  verlity  ;  by  palfing 
through  honour  and difionour  ;  by  going  through  evilrrport 
and  good  report.  Here  no/f,That  the  minifters  of  God  da 
approve  themfelves,  and  trial  is  made  of  them,  as  well  by 
the  things  on  the  right  hand  as  on  the  left.  A  minifter  of 
Chrift  is  tried  as  well  by  honour  as  difgrace,  .is  well  b^ 
praife  as  by  difparagement.  The  good  report  which  we 
meet  with  in  the  word,  is  certainly  as  great,  yea,  a  more 
dangerous  temptation,  than  the  ill  reports  we  pafs  imder  : 
It  is  a  great  trial  to  a  minifter  to  bedifpraifed  anddefpifed, 
to  have  dirt  thrown  undefervedly  in  his  face  ;  but  verily, 
it  is  as  great  a  trial  to  be  praifed,  commended  and  ap- 
plauded, to  be  lifted  up  in  the  thoughts  and  upon  the 
tongues  of  men.  Solomon  lias  an  excellent  proverb  to 
this  purpofe,  Prov.  xxvii  21.  j*.  s  the  fining-pot  for  jllver , 
and  (he  furnace  for  gold,  fo  Is  a  man  to  his  praife  ;  that  is,  x 
man  is  tried  by  his  praife,  as  really  as  (ilver  is  tried  in  the 
fining-pot,  or  gold  in  the  furnace  :  Whenever  a  minifter 
is  praifed,  he  is  tried  ;  his  hnmility  is  tried,  his  felf-denial 
is  tried  ;  when  he  is  praifed  by  tnen,  he  is  tried  whether  h« 
can  give  the  entirs  praife  to  God  :  When  people  cry  up 
luch  and  fuch  a  preacher,  they  put  him  into  the  fining  pot; 
and  he  thatisbutdrofs,confumei.  Let  minifters  remeni- 
berthere  are  trials  ontheright  hand,  as  wellasonthe  left ; 
thai  palling  through  honour,  and  going  through  good  re- 
ports, are  great  trials,  a$  v.cll  as  palling  through  diflion- 
our and  evil  reports.     God  prepare  us  for  both. 

— As  deceivers,  and  yet  true ;  9  As  unknown, 
and  yet  well  known;  as  d)ing,and  behold,  we  live  ; 
as  chaflcncd,  and  not  killed  ;  10  As  forrowful,  yet 
ah\-a}s  rejoicing  ;'  as  poor,  yet  making  many  rich; 
as  having  nothing,  a.ndiyct  poITefling  all  things. 

A?  if  the  apoftle  had  faid.  Verily  our  life  is  made  up  of 
fceining,  but  not  real  contradidlions.  The  wife  men  of 
the  world  look  upon  us  af  deceivers,  but  we  are  the  true 
difpenfers  of  the  word  of  life  unto  them;  we  are  looketi 
upon  by  the  world  cs  unkno~jJn,  obfcure  perfon  s  ;  but  we 
are  zuell  known  to  God  and  good  men  by  our  doftrine  and 
miracles;  we  are  as  dying  perfons  daily,  by  our  palling 
through  lb  many  perils,  and  by  being  expofed  to_contiiiual 
perfecutions,  andyetyou  fee  we  areftillflZ/vc-;  and  weare 
fometinics  chaflenfdhy  God,  as  well  as  perlecuted  by  men, 
but  we  .ire  not  hilled,  nor  given  over  unto  death.  Out-. 
wardly  w-e  zrt  forrowful,  but  inwardly  always  rejoicing  ia 
God,  and  in  the  teftimony  of  a  good  confcience  ;  in  worldly 
goods  and  outward  circumftances  we  are  very/ocir,  yet 
making  many  fpiritually  r/VA  in  grace  and  good  works,  Wc 
have  nothing  we  can  call  our  ownryet  in  Chrift  all  things 
are  ours.  Hence  ohfrve,  What  has  been  the  lot  andpor- 
lion  o!  the  faithful  aiubiiiTadors  and  aiiiuttcrs  of  Chrilt 
4  ^  from 


7^22 


II.    CORINTHIANS. 


Chap.  yi. 


from  th*  firft  hrpinning  of  ChriftianUy  ;  the  dirt  of  a 
th'Hifaiid  fcanibis  hafh  bf  en  thro«  n  upon  tijeir  faces,  which 
ill  the  day  of  Chrift's  appearance  will  be  as  crowns  upon 
tiieir  head";,  i.  Thit  aUuutwarJeviUarctobereceivedby 
the  uiiiiiflers  and  nien»hers  of  Chrift,  in  the  fame  inanner, 
»nd  with  the  fame  mind,  that  good  things  are  received  with: 
Honour  ajid  diflionour,  good  report  and  evil  report,  mull 
l)e  enteriained  with  the  fame  evennefs  and  conftancy  of 
mind,  hecaufe  God  is  the  fame  in  ail  variety  of  cftates. 
Though  men  change  theiropinior.sofiis,  yet  God  changes 
not  his  judgment  concerning  us :  He  loves  his  minifters 
and  members  when  poor,  as  well  »s  when  rich  ;  when  the 
world  fmites  us,  as  well  aswheu  itfmiles  upon  us:  There- 
i>»re,ifGod  be  the  fame  to  us  at  all  times,  it  is  our  wifdom 
and  duty  to  keep  the  temper  of  our  minds,  and  to  be 
;il.vays  the  fame  to  him  and  to  ourfelves.  Whatever  we 
lueet  with  fronj  the  world,  we  have  no  reafon  to  be  diflat- 
ulicd  if  our  integrity  be  fafc.  3.  How  rich  the  apoftle  was 
without  earthly  riches,  and  how  abounding  in  weaJth, 
when  he  had  nothing  of  worldly  treafure  to  rejoice  in  : 
Having  nothing, yet  he p'jff'Jfrd  till  ihitigs.  But  how?  and 
in  what  fenfcf  /inf.  He  and  they  poireflTed  all  things  :  i. 
\n  Chrift,  by  whom  they  had  a  title  to  all  things.  2. 
They  had  all  things  in  the  covenant,  favour,  and  grace  of 
God:  He  hath  all  things  who  hath  him  that  hath  all 
things.  3.  Theyhadall  things  virtually,  in  that  content- 
ment of  mind  which  they  did  enjoy:  They  poiTcfTed  all 
things  in  poflefling  rheinfelves,  and  wanted  nothing  which 
they  could  deny  themftlves.  The  contented  man  is  only 
rich;  he  is  not  rich  that  has  much,  but  hethat  hasenough  ; 
the  man  is  poor  that  covets  more.  4.  They  pofTelTed  all 
things  eventually  ;  they  had  the  good  of  all  things,  when 
they  had  not  the  actual  polTeflion  of  all  things;  their 
poverty  was  a  blefllng,  and  theirvcry  wants,  in  theevent, 
worked  for  good.  5.  They  polTeircd  all  things,  in  future 
cxpedlation  ;  they  looked  and  longed  for  heaven  and  ever- 
■Jalling  happinefs,  which  would  fwallow  up  their  defires 
with  fruition ;  for  he  that  ovcrcwneth, /hall  inherit  all 
thing?.  Rev.  xxi.  7.  I'hus  is  this  apoftolical  paradox  un- 
riddled, j4s  having  nithing,  and  yet  p'^jjeffing  all  things. 
True  faith  apprehends  and  enjoys  all  things  in  God,  which 
it  wanteth  in  the  creature. 

11  O  ye  Corinthians,  our  mouth  is  open  unto 
you.  our  heart  is  enlarged.  12  Ye  are  not  llrjiteiied 
in  US;  but  yc  are  Hraitcned  in  your  own  bowels. 
13  Now  for  a  rccompenfe  in  the  fame  (I  fpeak  as 
unto  »zy children)  be  ye  alfo  enlarged. 

Thefewordsare  very  pathetic, and  exprelFiveof  St.  Paurs 
mod  affedionate  and  ardent  love  towards  the  Corinthians, 
v.hninhc  had  been  an  happy  inflrument  to  convert  unto 
Chriftianity.  Hetells  them,  his  mouth  tjas  opened  to  tkem, 
nat  to  receive,  but  to  bcftow;  his  mouth  was  (ij)en  to  fill 
them  with  the  treafure  of  g()f])el-knowledge,  not  to  be 
filled  by  them  ;  and  his  heart,  as  well  as  his  mouth,  was 
«pon  unto  them,  and  at  their  ferwice  :  If  therefore  they 
were  ftr.iitfn;d  i  1  afFtclion  toward?  h;ni,  who  was  thus 
ftilarged  in  heart  and  month,  by  tongueaml  pen  tow.irds 
tllC.^^,  it  mull  bs  through  mifljkes   and  niifipprehciilloiis 


on  their  part;  therefore,  in  a  way  of  rccompenfe,  he  chal- 
lenges, it  as  ju(l  and  fit,  that  the  fame  reciprocal  Jove  ba 
bellowed  upon  him  their  fpiritual  father,  as  he  had  mani- 
felted  towards  them  his  beloved  childien.  Leamhewcc, 
That  there  is  noftronger  love,  nor  more  endeared  a ffccl- 
ion,  between  any  relations  upon  earth,  than  between  fuch 
minifters  of  Chrift  and  their  beloved  people,  whom  they 
have  been  happdy  inftrumental  to  convert  to  God. 

14  ?  Be  yc  not  unequally  yoked  together  witli 
unbelievers  :  for  what  fcilowihiphath  riyhteoufnefs 
with  unrighteoufnefs .''  and  what  communion  hath, 
light  with  darkncls?  15  And  wl^at  concord  hath 
Chrift  with  Belial  ?  or  what  part  hath  he  that  be- 
licveth  with  an  inlidel  ? 

The  holy  apoftleclofcs  this  chapter  with  an  exhottatioa 
to  avoid  all  intimacy  with  idolators,  either  in  civil  affairs, 
in  marriages,  or  in  religious  worlhip,  left  they  be  brought 
into  communion  with  their  idolatry  ;  there  being  no  more 
agreement  between  a  belicverand  an  idolator,  than  betwixt 
light  and  darknefs,  betwixtChrilland  Satan.  And,  as  we 
muft  not  join  with  idolatorsin  fpiritual  communion,  or  re- 
ligious worfliip,  fo  Ihculd  we  have  no  communion  with 
them  inmarriages;  /Aa/,  having  proved  adangeroUofnare. 
to  the  fouls  of  many,  our  divines  have  juftly  pronounced 
finful:  Nay,  it  is  both  wiii  and  fafe  to  have  as  little  civil 
communion  with  idol.itors  as  we  can;  and  when  we  arc 
neceffitated  to  have  civil  communion  with  them  \v»  muft 
Utterly  avoid  all  linful  communion  with  them,  that  is,  all 
communion  wiilnhem  in  their  fins.  L^arn,  Thattoaffi>- 
ciate  with  idolators,  or  to  join  in  affinity  with  them,  but 
efpecially  to  communicate  with  them  in  their  idolatrcu* 
worfhip,  is  a    God-provoking  and   a  wrath  procuring  fin. 

16  And  what  agreement  hath  the  temple  of  God 
vith  idols  ?  for  ye  are  the  temple  of  the  living  God: 
as  God  hath  faid,  I  will  dwell  in  them,  and  walk  in 
thtm;  and  I  will  be  their  God,  and  they  fhall  bemj 
people. 

7"his  form  of  queftifins  evidently  implici  the  abfuluts 
inconfiftencv  betsveen  believers  and  idola;ors,and  the  din- 
ger  from  communion  with  them  :  And  the  apoftle'jcallinjr 
believers,  the  temple  of  the  living  God,  reprclentsboth  their 
dignity  and  duty;  their  dignity,  in  having  the  Spirit  of 
God  to  dwell  with  them,  ar.d  walk  in  ihem;  their dutv  to 
be  purified  and  adorned  in  4iis  habitation.  A'o/e,  i.  Be- 
lievers are  a  fpiritual  tenrMe  in  which  the  Holy  Ghoft 
dwells:  This  dwelling  implies  propriety,  familiarity,  au- 
thority, rcfidency,  and  fixediiefs  of  abode,  i.  That 'he 
indwellingprefcncrof  the  li61y  Spirit  in  good  men,  asina 
temple,  being  the  highefthonoiirand  moil  perfedl  felicity 
of  the  reafonable  nature,  fliould  oblige  them  to  univerfal 
holinefs,  and  to  avoid  all  communion  with  idolators. 

17  Wherefore,  come  out  from  among  them,  and 
be  ye  feparate,  faith  the  Lord,  and  touch  not  (he 
unclean  thin ;^;  and  1  will  I'eceivc  yon ;  iS  And 
will  be  a  father  unto  you,  and  yc  (hall  be  my  fens 
and  daughters,  faith  the  Lord  Almighty. 

At 


ClIAI*.    VII. 


11.     C  O  R  I  N  T  H  I  A  N  S. 


/23 


As  if  the  apoftle  hacl  faid,  "Go  not  then  to  the  idols' 
teiiipieb  ;  join  not  with  iilolators  in  communion,  to  •  void 
ptrrecutioii,  but  come  out  froiH  amongft  them  as  an  holy 
people  feparaied  to  the  Lord,  and  defile  not  yourfelves  with 
any  unclean  thing;  and  while  you  are  pure  :  and  cleave  to 
God,  he  will  own  you  for  his  fens  and  daughters."  Ntte 
here,  i.  A  preiiingexhortatacion  to  mjkea  fullleparation 
from  unclean  perlons  and  things,  particularly  from  all  ido- 
laters, and  idolatrous  worlliip  ;  Come  out  from  among  them  .• 
The  words  are  taken  out  of  Ifa.  iii,  1 1,  where  the  prophet 
exhorts  the  remnant  of  Ifraelto  come  fully  out  of  unclean 
Babylon,  /.earn  hence,  That  God  expects  and  requires 
his  faints  fhould  make  a  feparation  from  all  uncleanncfs, 
but  efpecially  from  the  undeanniefs  of  idolatry.  God  ex- 
pects a  feparation  from  us,  from  all  unclean  courfes,  Irom 
all  unclean  company,  from  the  prefence  and  appearance  of 
all  undeannefs,  from  communion  with  idolatrouschurches, 
and  from  communicating  with  what  is  linful  in  the  trueii 
churches  of  Chrill  upon  earth.  Note,  2.  A  quickening 
encouragement  to  back  this  exhortation  ;  /  w;/.'  receive yu, 
and  he  a  Futher  to  you.  Here  is  a  twofold  promife,  (i.j  Of 
reception,  /  vi'tU  receive  you.  ("2 .}  Of  adoption,  1  'jjiII  be 
«  Father  to  yen.  God  «ill  receive  them  both  into  his 
hcufe  and  heart.  Z^-arw  hence, That  Ahnighty  God  will, 
as  a  Father,  undoubtedly  receive  all  thofe  into  his  family 
and  favour  who  renounce  communion  with  all  impurity. 
As  he  is  Almighty,  he  is  abundantly  able,  and  as  he  is  a 
Father,  he  is  gracioufly  willing,  to  reconipenfe  Jtl  the  fer- 
vicesand  fuffcrings  of  his  chiltlren,for  the  honour  and  in- 
tereftof  hi>  name  and  truth.  Isis  fufiicienily  known  how 
this  ipxt  hath  been  mifappliedby  feparatilh,  to  very  bad 
purpofes  ;  (t.)  Tojuftify  tkeir  Jchifmatical  feparation  from 
the  bcrt  and  pureft  of  tlie  reformed  churches,  under  pre- 
tence offindin"  greaterpurity  amongll  ihemfelves ;  v^here- 
a>  nothing  ^^  ill  jiiftify  a  feparaiion  from  a  church,  bufthac 
which  makes  a  fepar.ition  between  God  and  that  church. 
If  the  c{iurch's  way  or  worlhip  (in  their  opinion)  be  faulty, 
they  prefently  deonounceit  falle,  and  they  mult  not  join  in 
falle  worftiip  ;  whereas  no  man  offers  .iny  worihip  to  Al- 
Biighty  Godthat  is  not  falfe  worfliip,  ifall  that  isf.iulty  be 
falfe  worfliip :  If  Chrift  doth  not  difown  his  church  for  that 
faultinefs,  we  ought  not  to  deftrt  her  for  it.  (2-)  Oihers 
■would  feek  occafion  fi«m  thefe  words  to  juftify  their  prac- 
tice, in  refufing  to  come  to  the  Lord's  table,  where  I'ome 
vicious  perfons  are  apprehended  to  be,  left  they  fliould 
pollute  the  ordinance,  and  thefe  touch  the  unclean  ihirrg; 
whereas  the  prefence  of  a  bad  man  ;.t  ihe  facranxnt  pollutes 
the  ordinance  only  to  himfelf;  for  unto  the  pure  all  things 
are  pure;  and  who  will  neglect  a  certain  duty,  toefcapean 
uncertain  danger?  True,  we  muft  not  own  furh  word.ip 
as  we  know  God  rejeifteth  ;  but  as  God  pardoneth  the 
faulty  imperfedtions  of  others  men's  worfliip,  and  of  our 
own  alio,  thus  mull  we  bear  with  our  own  and  one  airo- 
ther's  failings  ihat  are  tolerable,  fe  far  as  we  cannot  cure 
them,  We-unious,  had  Almighty  God  no  more  charity  for 
us  than  we  have  for  one  anotherf  A  defective  worlliip  is 
not  a  falfe  worfliip;  linful  defects  in-tlic  adminiftratioHof 
erdmances,  do  not  hinder  the  faving  effeds  of  ordinances ; 
a  'Aireand  good  man  is  certainly  as  great  an  enemy  tofepa-- 
ration,  asiieiitofuperflitiou  :  Doctrines  crying  up  purity^ 


to  the  ruin  of  unity,  rejcft  ;  for  ihegofptl  talis  for  unify, 
as  well  as  for  purity.  ^ 

C  II  A  P.     VII. 

HAVING  therefore  thefe  promifcs,  (Nearly  be- 
loved, let  us  clcanfe  ourfelvcs  from  all  filthi- 
nefs  of  the  flcfh  and  ipirit,  pcrfefliug  holincfs  in  the 
fear  of  God. 

Thefe  words  arc  argumentative,  and  Infer  the  indifpen- 
fible  duty  of  Chriftjans  to  preferve  themlelves  untainted 
from  the  idolatrous  impure  world,  by  the  conlideration  of 
the  promifes  fpecified  in  the  piieceding  chapter,  /-ji;"// 
o'wefl  in  you,  and  -.ualk  in  you  ;  and  I  vjill  be  your  Cod,  anil 
yejhallbe  my  people:  A  promife  which  contains  ihe  higheft 
honour,  and  molt  perfeft  felicity,  of  the  reafonable  nature. 
Now  from  hence  he  infers.  That  Chriftians  having  fuch 
promifes,  fuch  helps  and  alfiftances,  flionld  deanfe  them- 
feUcs  from  all  finful  pollution,  and  endeavotn-  after  per- 
fection in  purity  and  hcdinefs  :  Having  therefore,  &-jc. 
Note,  here,  i.  1  he  title  wherewith  the  apcftle  addrefTes 
himfelf  unto  them,  Dc-flf/y  beloved;  this  exprefles  both  the 
truth  and  alfo  the  ftren^rth  of  hisafFecftions  towardsthem  : 
By  this  appellation  he  ri commends  his  counfel  to  their  ac- 
ceptance :  For,  as  light  opens  the  mind  by  dear  convic- 
tion, fo  love  opens  the  heart  by  perfuafive  ir.linuation,  i. 
The  matter  of  iheaddrefs,  and  that  is,  to  clcanfe  ourfelvcs 
from  all  pollution  both  tif  Ipirit  and  fltfl],  and  the  chang- 
ing of  us  into  the  unf])ottcd  image  cf  God's  holinei's. 
The  pollution  of  human  nature  is  intimate  and  radical, 
difFuled  through  all  the  faculties  of  the  foul,  and  members 
of  the  body  ;  weare  therefore  to  pray  fcr,  ami  endeavour 
alter  renewing  grace,  ar.d  tobe  always  advancing  in  holt- 
nefs  on  earth,  till  we  arrive  at  perfection  in  heaven.  7, 
The  motive  exciting  thereunto,  namely,  the  exceeding- 
great  and  precious  promifes  afTurcd  to  us  from  the  moiitl\ 
of  God,  Hcving  the  promifes ,  let  us  clcanfe  ourf elves.  4.  The 
means  to  help  us  iheTt\n,  The  fear  ofGcd.  This  grace  Iras 
an  eminent  caufality  and'  influence  in  a  Chrillian's  fancti- 
fication  :  it  i.s  a  powerful  reftraint  upon  fin  both  i;; 
thought  and  aft,  by  confidering  that  God's  pure  and  fi-*- 
niing  eyes  fee  iln  wherever  it  i?,  in  order  to  judgmenr. 
An  holy  fear  of  God,  and  and  humble  fear  of  ourl'elve?, 
will  bmh  reftrain  us  from  fin,  and  engage  us  to  obedience. 
From  the  whole,  learn.  That  the  promifes  of  the  gofpe! 
lay  the  moft  powerful  obligations  upon  Chriftians  to  en-- 
deavour  after,  and  ftrive  for  the  attainment  of  pure  and 
perfect  holinefs.  As  the  pollution  is  univerfal,  fo  mull 
the  cleanfingbe  ;  and  though  thankful  we  muft  be  for  the 
leaft  meafure  of  fandifying  grace  receive,  yet  not  fatisfied- 
with  the  greateft,Jliort  of  our  perfedion  ;  per  filing  holl- 
nejs,   in  the  fear  of  God 

2  Receive  us;  ^^'e  have  wronfed  no  man.  we  have, 
corrupted  no  man,  we  have  defrauded  no  man.  3 
?  I  fpeak  not  this  to  condemn  >ct/:  for  I  have  faid 
before,  that  ye  are  in  our  hearti  to  die  andiive  with 

yvu. .   4, Great  is  my  boldncfs  of  fjjeech  towards  you, 
great  is  my  glorying  of  you  ;  I  am  filled  with  con*- 

£ort,  lanvoccsedinj^pyful  iu  sdi- trilwilAtion.. 

4,Y  ^  AV*' 


t 


11.    C  OR  I  N  T  H  I  A  N  S. 


CiiAr.  Yii. 


N'otf  here,  i.  The  (fury  whidj  St.  I'anl  exhorts  the  Go- 
rinchiaiu  to.nnmcly,  toreceivt'hiin.'heir  apoftlc.into  their 
kiiul  .nffeclions,  into  the  horom  of  their  love,  Rece'we  us  ; 
that  h,  into  your  bed  aflVclions.  The  niinifters  of  Chrill 
-  are  very  delirous  of  a  largelhare  ami  intf  reft  in  their  peo- 
j)le's  love;  well  knowing,  that  iftheybeprejiuiiccd  agriinft 
their  perl'ons,  they  will  reap  no  benefit  by  their  'loftrinc. 
1,  The  folenin  proteibiion  which  the  holy  apoftle  makes 
of  his  integrity  and  iiprightnefs  towards  the  Corinthians, 
H'e  have  vjnnged  no  man,  corrupted  no  mof',  defrauded  no 
ww«;thatis,  we  have  wronged  none  in  tiieirreputationby 
flander,  \vc  have  corrupted  no  man's  judgment  by  error 
and  falfe  doJtrine,  we  have  defrauded  no  men  of  any  part 
of  their  eflates,  either  by  force  or  fraud.  Learn  hence, 
That  ihelioly  fervants  of  Cod,  tTpecially  the  faithful  nii- 
nifters of  Chrift,  may  juftif/  thenifeives,  and  make  folemn 
proteftjiions  of  their  own  integrity  and  uprightnefs,  efpe- 
cially  when  they  fall  under  jealoufy  and  fufpicion  by  the 
enemies  of  religion.  As  it  was  the  continual  practice  of 
ihe  f.ilfe  apoftles  todifcredit  St.  Paul'sminiftry,  and  refleft 
upon  hispcrfon  ;  fo  it  washisconftant  care  to  counter-work 
them,  by  a  proftH'cd  vindication  of  himfelf,  and  all  his 
sflioHj.  J.  'I'he  fervour  of  the  apoftle's  affeclion  towards 
his  Corinihi  an  converts.  You  are  in  our  hearts  to  live  and 
die  with  you  ;  that  if,  you  lie  and  are  lodged  fo  near  our 
heart,  that  we  could  live  with  you,  and  die  for  you,  to 
promote  your  fpirituai  and  eternal  welfare.  Behold  how 
large  a  room  the  people  of  God  have  in  the  afFeftions  of 
his  niinifters,  how  near  do  they  lie  to  their  hearts ;  and  fo 
pa.Tionately  dcfirous  are  they  of  their  people's  falvation, 
that  they  could  even  Uy  down  their  lives,  and  die,  to  pro- 
mote their  temporal  and  eternal  advantage.  4.  How  the 
apoftle  crloried  in,  and  was  comforted  by  the  Corinthians 
in  the  midft  of  all  his  afflidions,  by  the  report  he  had  of 
their  repentance,  obedience  and  liberality  :  Great  is  my 
gltrying  in  you,  &c.  As  if  he  had  faid,  "  Verily,  the  re- 
port Ihaveinadeof  yourrepcntance  and  reformation  upon 
the  receiving  of  my  former  epiftle,  has  filled  ine  with  fuch 
a  w-eight  of  joy,  as  over-balances  all  the  afHi<flions  and 
tribuktioris  which  I  meet  with  for  the  golpel."  Learn 
hence,  That  thereijentanceand  reformation  of  any  of  our 
people,  by  the  bleffing  of  God  upon  our  minifterial  en- 
deavours, is  matter  of  great  rejoicing  and  glorying  to  us 
the  minifters  of  God,  who  defire  above  all  things,  the 
ronverfion,  ediScation,  and  falvation  of  the  fouls  of  our 
people :   Great  is  my  ghrying  in  you.  Sec, 

t:,  For  when  we  wrere  comte  into  Macedonia,  our 
fleftihad  no  reft,  but  we  were  troubled  on  every  fider 
without  wf/<  fightings,  within  were  fears.  6  Ncvcr- 
theltTs  God,  that  comforteth  thofe  that  are  cafl 
down,  comforted  us  by  the  coming  of  Titus  ;  7 
y\.nd  not  by  his  cominij  only,  but  by  the  confolation 
wherevvith  he  was  comforted  in  )ou,  when  he  told 
lis  your  carneft  defire,  yourmourning,  your  fervent 
mind  tov/ard  me  :   fo  that  I  rejoiced  the  more, 

Cl>f<  ric  here,  i .  VV  hen  the  apoftle  was  come  unto  Ephc- 
fas  to  Macedonia,  how  great  a  coiiflidt  he  had,  both  from 
wirliout  and  within:  From   without,  by  perfecution  and 


oppofition  both  from  Jews  and  Gentiles;  and  from  within, 
by  fears  left  thefalle  apoftles  Ihouldhave  prevtrte-l  any  of 
his  young  converts  from  the  fimplicity  wiiich  is  in  Chrift  ; 
or  fearing,  left  the  Corinthians,  being  tender  and  weak  in 
the  faith,  the  violence  of  perfeciition,  and  theftrength  of 
temptation,  flionld  canfe  tiiem  to  apoftatize  from  ihtir  re- 
ligion, and  backflide  from  their  holy  profellion.  2.  A  mnft 
endearing  title  given  to  Almighty  God  :  Ht  nnif-jrtcthall 
tb'ife  that areca/t  diiun.  Tliis  is  his  dear  title  :  Heefteftni 
himfelf  more  honoured  with  the  aimiable  and  endearing 
title  of  a  Comf',rter  and  a  Father,  than  with  the  glorious 
title  of  a  Creator  and  a  Sovereign.  He  is  more  pleafed  in 
doing  us  good,  than  we  can  be  pleafe  d  in  receiving  of  it  j 
and  can  as  foon  forget  himftlf,  as  forget  as  hs  childrer. 
3.  The  inftrumental  means  which  God  made  life  of,  for 
the  apoftle's  confolation,  fupport,  and  relief;  namely,  the 
coming  of  Titus.  Firft,  Cod  comforted  us  by  the  coming  of 
Tilur,  Mark,  He  doth  not  intitlc  Titus,  but  God,  by 
Titus,  for  the  comfort  be  received.  Whoever  is  the  in- 
ftrumental caule,  God  is  the  principal  tflicient  caufeofour 
confolation  and  comfort.  It  Ihewsanboly  flame  of  heart, 
when  we  ftay  not  in  creatures,  but  are  carried  to  God  as 
the  author  of  our  comforts  and  crofles.  Secondly,  the 
glad  tidings  and  good  news  which  Titus  brought,  as  touch- 
ing the  Corinthians  fdrwf/?  drfire  to  have  all  things  amifs 
rectified,  tlieirycrrc-o;  cxprefledfor  the  fin  reproved,  their 
fervent  affeiTlion  towards  the  apoftle,  their  grief  for  oilenti- 
ing  hin>,  their  7.cal  to  vindicate  him  ;  allthele  were  matter 
of  comfort  and  exceeding  confolation  to  the  ajjcftle,  under 
all  his  difqiiietnefs  in  Macedonia.  Learn  hence.  That 
when  troubles,  both  from  without  and  within,  do  opprels 
the  minds, and  even  link  the  fpiritsofihe  miniftersofGod  j- 
if  they  can  but  fee  the  lucctfj  of  their  labours  in  the  lives 
of  their  people,  that  they  are  humbled  for  fin,  and  turned  - 
from  it;  this  is  matter  of  unfpeakalile  coMfohuion  at  pre- 
fent,  and  will  be  their  crown  of  rejoicing  in  the  day  of 
Chrift:    When  Titus  told  us  'f y.ur earnifl  dtjire,  &c. 

8  For  though  I  made  you  forry  with  a  letter,  I  do 
not  repent. though  I  did  repent.  For  I  perceive  that 
the  fame  epiftle  made  you  forry,  though  it  roerehwt 
forafeafon.  g  Now  I  rejoice,  not  that  ye  were 
made  forry,  but  that  ye  forrowed  to  repentance : 
for  ye  were  made  forry  after  a  Godly  manner,  that 
ye  might  receive  damage  by  us  in  notbing- 

As  if  the  npoftle  had  i^id,  Althhugh  in  my  former  epiH- 
tle  I  wrote  fomewhat  fliarply  toyou,  byreafon  ofthemnny 
abufes  that  v^ere  crept  in  amongft  you  ;  1  do  not  now  re- 
pent of  that  fcvcrity,becaufe  it  produced  a  thorough  and 
cffettiia!  rtformation  :  Though  at  firft.  I  did  repent  of  it,, 
being  unwilling  to  put  you  to  grief;  for  1  was  troubled 
niyfelf,  bccaufe  1  was  necellitated  to  trouble  you.  How- 
ever, now  I  rejoice,  notin  your  grief,  as  fuch,  buibecaiife 
your  forrowwapii  godly  fcrrow,  and  wrought  repentance, 
which  is  (o  nectflary  tofcrgivenefs  ;  iothatniy  plain  deal- 
ing with  you  hasevidently  been  no  damage, but  an  advan- 
tage to  yoti.  Learn  hence,  That  the  faithful- minifters  oX 
Chrift  muft  by  noaieans  oinit  the  duty  of  Iharp  reproof, 
nor  neglect  tt  bring  the  cenfures  of  the  church  upon  no- 
torious 


Chap.  vii. 


ir.     CORINTHIANS. 


7^5 


torious  offenders,  liow  ungrateful  foever  the  work  is  either 
to  iheinCelves  or  others.  2.  That  there  is  good  ground  to 
hope,  that  when  the  ccnfurcs  of  tlie  church  arc  duly  exe- 
cuted, thc-y  wdl  hai'e  their  defiredefiiL-cts,  by  bringing  the 
otFjndersto  repentance  ;  and  by  repentance  to  reniiirioii 
and  falvation  :   I  rejoice,  that ys  fr.rrovjed  to  rtpeiitance, 

10  For  forrow  worketh  repentance  to  falvation 
not  to  be  repented  of: — 

NrJe  here,  Th.it  forrow  for  fin,  will  beof  no  advatitage 
or  avail  upon  u<;,  if  it  be  not  godly  forrow,  or  nforro-v  ac- 
cording to  CoJ,  as  it  runs  in  the  original.  No\\'  it  may  be 
.called  a  forrow  according  to  God,  when  it  is  a  forrow 
wrought  in  us  by  the  Spirit  of  God,  in  obedience  to  the 
cminiand  of  God,  a'.ul  with  an  eve  at  the  glory  of  God  ; 
when  it  his  (in,  and  not  wrath,  for  its  objcci  ;  fm,  as  a 
wrong  to  God,  as  a  contempt  of  his  fovereignty,  and  a 
contrariety  10  his  holinefs.  Again,  It  is  then  a  godlv  for- 
row, when  it  puts  us  upon  .in  high  prizing  of  Jefus  Chrdl 
who  became  a  facrificefor  iln  ;  and  prompts  us  to  a  cordial 
cud  unfeigned  forfaking  of  all  Iln,  to  fuch  a  turning  from 
it,  as  is  rcfolved  againft  all  returning  to  it. 

— But  the  forrow  of  this  world  workcth  death. 

The  forrow  of  the  world  may  be  taken  two  ways,  (i.) 
For  the  forrow  of  worldly  men,  whofe  forrow  for  fin  is 
only  a  vexing  of  their  hearts,  not  a  breaking  or  humbling 
of  their  hearts;  which  being  fep.irate  from  true  faith, and 
»vithout  any  purpofe  to  leave  (in,  workeih  death,  by  wear- 
ing out  thenatnral  lifeliHgeringly,andl"ometimesde{lroying 
the  natural  life  violently,  as  in  the  cafe  of  Judas.  (2.) 
By  the  forrow  of  the  world,  may  be  underflood  a  forrow 
for  worldly  things,  a  forrow  for  worldly  loffes  and  difap- 
pointments.  This  is  finfiil,  when  it  is  exceffive  ;  and  as 
it  is  pre  judicial  to  the  foul,  fo  doth  it  hurt  the  body,  and 
hafleneth  death.     Worldly  forrow  is  a  killing  forrow. 

1 1  For  behold  thi.s  felf-fame  thing  ;  that  ye  for- 
rowed  after  a  godly  fort, what  carefulnefs  it  wrought 
in  you,  yen,  what  clearing  of  yourfelves,  yea,  what 
indignation,  yea,  whatieTKv,  yea,  zu/jai  vehement  de- 
fire,  yea,  whai  zeal,  yea,  what  revenge.  In  all  things 
ye  have  approved  yourfelves  to  be  clear  in  this 
matter. 

The  apoflle  in  the  foregoing  verfe,  had  declared,  that 
godly  forrow,  or  a  forrow  wrought  by  the  fpirit  of  God, 
worketh  true  repentance,  and  produceth  a  thorough  re- 
formation, not  to  be  repented  of  :  Now  in  this  verfe  he 
proves,  that  the  Corinihiaui'^  forrow  for  the  inceftuous 
perfon's  fin,  was  of  this  nature, namely , a  godly  forrow, be- 
caufe  it  produced  fuch  excellent  effects  and  fruits  as  godly 
forrow  is  voiit  to  do.  Seveo  of  which  he  here  reckons  up. 
1.  Care,  or  an  holy  carefuhefs  to  .omend  what  is  amifs  for 
time  to  come,  by  (hunning  and  avoiding  all  occafions  and 
tetnptations  that  lead  to  lin.  He  that  truly  repenteth,  is 
careful  fiot  to  fin  again,  2.  Clca''ingof  tb<ty]ftlves,  that  they 
did  not  approve  the  f.ift  of  the  inceltuous  perfon,  but  did 
inflict  the  church's  cenfiires  upon  him,  and  fo  put  away 
evil  from  amongft  them.     j.  Jr,(iigtiatlon  againllfin  j  this 


is  found  where  godly  forrow  it  found  ;  the  hfart  rifes, 
(wells  and boiU  agaiuft  fin;  we  are  then  angry  and  fin  not 
uhcu  we  are  angry  at  Un,  and  with  ourfelves  for  finning. 
4.  Fear  ;  a  true  penitent  fears  to  offend ;  and  that  he  rn.iy 
not  offend,  doth  nourid)  in  hindVliao  holy  fear  of  God 
and  ail  humble  fear  of  himfelf  :  There  is  found  .with  him 
a  fear  of  reverence,  from  an  awful  apprehenfion  of  the  ho- 
linefs and  m.ijclty  of  God, and  alio  a  fear  of  dilligenceaiid 
vigilance,  watching  and  warring  .igaiiilt  fin,  that  it  may 
not  let  upon  us  and  furprife  us  for  the  time  to  come.  5. 
Vehement  dejire,  after  a  thorough  reformation,  and -to  rrc- 
tify  whatever  is  amifs;  a  delire  to  be  rid  of  all  fin,  and  in 
the  mean  time  conflicting  with  it,  and  groaning  under  it. 
6.  Zeul;  this  is  an  affection  in  a  true  pciii;ent, compounded 
of  love  and  anger.  Be  zealous  and  repent,  isChriiTs  own 
call.  Rev.  iii.  i(j.  This  will  make  a  penitent  perfift  in  the 
exercife  and  expreffion  of  his  godly  forrow  for  lin, and  per- 
fevere  in  his  courfe  of  mortification,  in  defiance  of  all  rp- 
pofition  made  agjinft  him.  7.  Rfvengc  •  this  is  the  refulc 
of  zeal, n  hen  cur  zeal  boils  into  revenge,  and  puts  us  upon 
felf  cafiigations  ;  not  fo  much  upon  our  bodies  with  whips 
and  fcou'"ges,'but  by  the  abatement  of  luft  \\hich  (Hrreth 
in  us,  buffeting  the  fledi,  and  bringing  it  into  fubjtftioii. 
And  this  revenge  leads  the  penitent  alfo  to  make  fatisfac- 
tion  for  wrongs  done,  either  by  open  coiifeflion,or  fecrec 
rcftitutitm  :  In  all  flings  ycu  have  approved  your  ft  Ives  to  as 
clear  if  this  mattir.  As  if  the  apoltlehad  faid,  "By  thefe 
forementioned  afts  of  your's,  the  body  of  you  hath  fliewn 
that  you  did  not  approve  of  theincefluous  perfcn's  fin, but 
evidenced  by  your  (orrow  for  it,  that  yoif  are  cle;ir  of  it. 
Learn  hence,  i.  That  there  is  no  way  to  get  clear  cf  ths 
guilt  of  other  men's  fins, but  by  duly  mourning  for  them; 
No-.u  are  you  clear  ofthismailer.  2.  That  true  repentance 
for  fin,  clears  us  from  the  guilt  of  it,  both  in  the  fight  of 
God  and  man  ;  and  if  fo,  it  is  both  uncharitable  and  un- 
chrifti.m  to  ftigmarize  or  reproach  any  perfon  for  the  fin, 
which  we  either  know  or  believe  he  has  truly  repented  of. 

t2  Wherefore,  though  I  wrote  unto  yon, I  did  it 
not  for  his  caufe  that  had  done  the  wrong,nor  for  hi* 
caufe'that  fufFercd  wrong,butthat  ourcarefor  yoti 
in  the'  ftghtof  God  might  appear  unto  you. 

Hpre  the  apoftle  tells  them,  that  he  did  not  write  fopaf. 
fionately  and  fevcrely  to  them,  only  or  chiefly  for  the  iu- 
ceftuous  perfon's  fake  who  h.id  done  the  wrong,  that  lie 
might  be  puniflicd,,  nor  for  his  lake  that  he  fuffered  the 
wronn-,namtry  the  injured  faiher,outof  a  particular  kir.d- 
nefs  to  have  him  righted  ;  but  that  his  general  care,  folici- 
tude,  and  concern  for  them,  the\sholechiu-ch  of  Ccrinih, 
to  remove  fin  and  fcandal  from  them,  might  appear  unto- 
them.  ^ 

1 3  Therefore  we  were  GonifortetJin  your  comfort: 
yea.and  exceedingly  the  more  joyed  we  for  the  joy 
of  TituSjbccaufc  his  fpirit  wasrcfreflitd  by  you  ali. 

That  is,  in  all  the  foremeniioned  effects  and  fruits,  fig^ns 
and  evidences  of  a  true  repentance,  wh'ch  were  found  in- 
you,  and  are  matter  of  great  comfort  to  you,  we  are  alfo 
comforted  with  yea;  and  we  aUblisd  a  fu]:eradded  joy  for 


.726 


II.     CORINTHIANS. 


Chap. 


Mil. 


ilie  joy  that  Titus  torceiverj/upon  his  rnitferftanding  of 
youraffjirs ;  alfo  your  ready  compliance  wiib  the  duties 
and  dirt  ctions  piven  you  in  my  frriiicr  rpiftle^id  wonder- 
fully relrelh  aixl  i  ejuice  his  fpirit  ;  and  in  ail  thcfe  your 
toiilolacions  and  loiiifortsain  I  comforted.  Hence  learr, 
That  (ucli  is  the  intimate  and  endeared  union  betwen  the 
■linillcrs  and  members  of  Jel'us  Chrilt,  ih^tihty  are  com- 
forted with  another's  comforts,  and  i/Hicted  with  each 
ether's  furrows  and  fufferings. 

14  For  if  I  have  boaftcd  any  thing  tohimof  you 
lam  not  afliamed:  but  as  we  fpakc  all  tliins^s  to 
you  in  truth,  even  fo  our  boafting  which  I  made 
before  Titus  is  found  in  a  truth.  15  And  his 
inward  afFcftion  is  more  abundant  toward  you, 
whilft  he  rcincinbercth  theobcdicnceof  you  all, how 
with  fear  and  trembling  you  received  him.  16  I 
rejoice  therefore  that  I  iiavcconHdence  in  you  in  all 
things. 

Nile  here, How  the  apoflle  had  formerly  taken  occafion 
To  fpcakbualliii(>ly,and  not  without  afllirancc,  concerning 
the  church  ttf  Corinth.  "Now,  fays  the  ppcftle,  what- 
ever I  fjid  of  you, isas  infallibly  and  certainly  true, as  what 
I  havfi  heretofore  either  writtenor  fpokento  you."  H3i>py 
Js  it  when  a  minilter's  commendation  ot  his  peofle  unto 
oiher;,  are  ijot  contradicted  or  gainfaycd  by  the  people 
themfclves,  but  ccnfirmed  j^reatly.  Here,  w  hat  St.  Paul 
hsd  lioaft6d  of  the  Corintiiians,  Titus  fouiul  a  truth.  A'o/<f 
next.  With  wha'  inward  affeftion  Titus  did  en)br.ice  and 
receive  the  Corinthians, remembering  with  whatgrtatde- 
fetence  r.iid  regard  they  h-id  received  him  ;  he  is  grimily 
offered  toiwar/iycu.vpcn  his  findingyoufo  obedient  tc  me. 
Nothing  doth  more  endear  people  to  the  miniftersofChrifl 
than  to  hi;d  ihemobedient  to  their  fpiritual  guides  in  things 
pertaining  to  godlintfs  and  religion  :  The afft dikn  (f  Titut 
tJ  tiTjre  iditindar.t  towards yfiu,  'Mh'tlJ}  he  remetrhertth  the  0- 
kcd';et!ce  cf  ycu  till.  Lalfly,  Wkat  confidence  the  apoftle 
had,  thzt  the  church  of  Corinth  would  hearken  to,  and 
comply  with  his futureadmonitions,  exhortations,  and  re- 
proofs ;  /  huVe  confidence  in  y»u  in  all  things.  It  is  a  blef- 
fed  thing  w  hen  the  tniniflers  of  the  gofpel  and  their  beloved 
people  have  a  mutual  confidence  in  each  other,  and  when 
that  confidence  on  either  fide  is  not  broken,  but  preferved 
and  incrCrtfed  between  thf-m^ull  their  days;  when  they 
canf.iy  of  each  other,  as  doth  the  apoftU  here,  I  rejoice 
that  I  have  cir.fidence  in  you  in  ell  things. 

G  H  A  P.    vm. 

The  dcfffi  of  cur  a^fjlk  in  this  atid  the  following  cluipter, 
is,  to  excite  andjlir  uh  the  Corintliians  to  a  liberal 
ccnfnh'tim  of  tluir  charity  towards  the  poor  /ainls 
in   jerufiilein  and  jxidcdi  ;  aiidthit  /«•  docs  i/yftverai 

crf^umenls. 

MOREOVER,  brethren,  we  do  you  to   wit  of 
the  grace  of  God  bellowed  on   ttic  churches 
of  W.iccdonia';     2  How  that  in  a  jreaf  trial- of 


af!li£lion,the  abundance  of  their  joy, and  thcii  deep 
povcrty,aboundedunlo^therichcsof  their  liberality. 
The  fitft  argument  which  our  apoflle  makes  i^fc  of  to 
excite  the  charity  of  the  Corinthians,  is  drawn  frnn  the 
example  of  the  Macedonians,  into  whofe  hearts  God  had 
poured  thst  excellent  grace  cfcharity  ;  infomuch  that  the 
churches  of  Phillippi,  TheHalonica',  Beraa,  and  other 
churches  in  the  region  of  Macedonia,  though  undergreat 
trials  and  affli;.^ions  theinfelves,  yet  fuch  was  their  joy  in, 
iv.d  their  aftection  to  the  Chriftian  profeflion  that  not- 
wiihftanding  their  deep  poverty,  they  abounded  in  their 
liberality  towards  the  neceirities  of  the  poor  faints  in  Jeru- 
falcHi  and  Judea.  Nile  here,  i.  The  root  from  which  all 
acceptable  charity  to  the  members  of  Chrift  muO  arife  and 
fpring,  namely,  from  ihe  grace  of  Cod;  from  an  inwai^ 
principle  of  love  to  God,  in  obedience  to  his  command, 
and  with  a  pure  and  fixed  eye  at  his  glory.  Liberality  to 
the  poor  diftrefled  members  of  Chrift,  a<i  fiich,  mull  flow 
from  that  habit  of  divine  love,  by  which  men  are  taught 
of  God  to  love  one  another  ;  for  though  from  a  natural 
fympaihy  and  comp-ilfion  men  m.iy  relieve  the  afflified.as 
njen,yet  without  a  gracioui inclination  they  caimo: do  good 
to  them,  as  members  of  the  ho!i(hold  of  faith.  Chsrity 
then  it  here  cMcdthegr-aceufGod,  becaufe  it  proceeds  from 
a  gracious  dlfpofition  wrought  in  the  heart  by  God,asthc 
root  and  fpring,  the  motive  ami  attractive  of  it.  A'o/f 
liere,2,The  condition  which  the  churches  of  Macedonia 
were  in  themfclves  ;  when  they  thus  liberally  and  cheer- 
fully adminiftered  to  the  neceflities  cf  others,  they  were 
firll  undergreat  3fflic"tion,and  thenin  great  poverty  them- 
felves;  and  yet  the  riches  tf  their  Hlierality  are  fjid  here  to 
abound.  From  hence  L-arn,T'RiX  poverty  excufes  not  from 
charity:  If  we  have  nothing  acluallyto  give,  God  accepts 
the  irclination  of  the  mind,  and  a  willing  dtfire.  If  we 
have  but  little  to  give,  Gcd  wul  accept  of  oar  inite,  and 
reward  us  for  that  little,  if  given  for  his  foke.  It  is'  not 
the  quantity  cf  ike  glfr,  bet  the  good  affection  of  the  gi- 
ver,  that  God's  eye  lu  -yc  :,.  L'  we  give  but  a  cup  of  ccld 
water  to  a  difcip!c  and  S3  a  difciple,  God  accepts  it  and 
rewaids  it,  provided  wc  h^vc  better  to  give  them  if  our 
charity  be  not  in  kint  deg; :  '  proportionable  to  what  we 
have,  it  will  ut;t  be  acceptable,  but  we  (hall  niifsof  its  re- 
ward. 

3  For  to  ^/^fiV  powtr,    I  bear  record,   yea,   ami 
bc)  end  their  power.Mrj'zt^of  willing  of  themfclves  i 
4  Praying  us  with  much  intreaty   that  we  would  ' 
receive  the  ^ift,  2indi  take  vpon  us  the  feilowfhip  of 
the  miiiiRering  to  the  faints. 

1  htec^hings  are  here  recorded  as  the  glory  of  the  Ma- 
ccdoiii  .us'chaiiiy,  (1.)  It  was  profufely  liberal,  beyond 
their  ability  :  7"o  their  pt,:\>er,  yea,  erd  key ond  :heir  power, 
Hry  -.vert  ready.  Though,  generally  fpeaking,  wears  to 
conluh  our  r)WB  ability  andprtfent  circurwftances  in  all  ojr 
ch.iritnhle  dirtributions  ;  yet  there  may  be,  ami  foinetia;es 
ars,  fuch  ciner-.ent  ocr.ifions,  as  m:iy  make  ir  a  necefiLry 
duty  to  admiuiiter  to  others  neceflities  far  beyond  our  own 
"ability.  (2  )  Their  charity  was  purely  voluntary  ;  Thej 
K-ere-.viUitt^  cf  them/elm;  that  ii,unloiicJtcd  by  thcapofte 

una.'keW 


Chap.  viii. 


ir.    CORINTHIANS. 


^27 


unafked  by  any  other,  only  prompteii  to  it  by  the  grace 
rf  GoJ;  They  made  a  coHcilion  amonglt  thenifelves  freely 
and  cheerfully.  (3.)  Theircharity  was  accompanied  with 
importunity  to  the  upoftle  10  receive  and  diflribute  it.  He 
was fo far  from  i  ntreating  them  togive, that  they  intreated 
him  to  receive  their  collection,  and  to  t.ike  care  for  its  con- 
veyance to  them,  an4  diftribution  among  them  :  Praytng 
us  itith  much  Intreaty,  that  zue  vjjuld  receive  this,  &c. 

4  And  thii  they  did,  not  as  we  hoped,  but  firfl 
gave  their  own-felves  to  the  Lord,  and  unto  us  by 
the  will  of  God. 

As  if  the  apoftle  had  faid;  "  Verily  thefe  Macedonian^ 
in  the  liberal  diftribution  of  their  alms  to  the  poor  Chrif- 
tians,  have  exceeded  our  hopesanJ expectation."  Where- 
in? Firft,  They  gave  their  own-fclves  to  the  Lord,  and 
then  unto  us  by  the  will  of  God.  They  gave  themfclves, 
their  own-felve.',  tirft  to  the  Lord.  'I'ogive  a  man's  felf 
to  the  Lord,  is  more  than  to  give  all  his  cdate  to  him, 
though,  ftrifllyfpeaking,  it  is  rather  a  debt  than  a  gift ;  for 
we  owe  ourfelves  to  the  Lord.  And,  oh,  how  infinitely 
fhnll  we  gain  by  this  giving  !  he  gains  all  who|gives  his  all 
to  God  :  God  will  return  it  with  advantage  to  hiin. 
Next,  the  Macedonians, fays  the  apoftle.gave  thenifelves, 
unto  the  will  of  God  ;  that  is,  they  refig\ied  thenifelves 
Dnto  us  by  the  will  of  God  ;  that  is,  tJicy  refigned  theii- 
fcKes  up  to  us,  to  be  em])Ioyed  by  us  in  fuch  fervices  as 
Y.'e  thought  meet.  It  feems  they  were  ready  to  affift  the 
poor  faints, .TS  well  with  theirperfons  as  with  their purfes. 
From  the  Macedonians  giving  themfelves  firft  to  the  Lord 
and  then  to  the  church's  fervice, in  all  charitable  diftribu- 
ti(>ns,we  /<!-i7rr,Thathc  that  dotli  not  firft  dedicate  himftlf, 
will  never  dedicate  his  eftate  to  God;  but  he  that  by  a  de- 
liberate and  voluntary  dedication  gives  himfelf  to  God, 
will  keep  back  nothing  that  he  requires  from  him  ;  yea, he 
Till  look  upon  all  that  he  has  and  is,  as  the  Lord's  :  Not 
an  inch  of  his  time,  not  a  penny  in  liis  purfe,  but  it  is  to 
be  empli:yed  by,  and  improved  for  God.  He  looks  upon 
God  as  the  owner  and  proprit- tor  of  all, and  himfelf  as  the 
fteward  and  difpenfer  only  :  Oh  !  let  uj,  in  imitation  of 
thefe  noble,  though  poor  Miicedotiians,  firft  give  ourfelves 
to  the  Lord,  and  thtn  we  lliall  never  withhold  any  thing 
that  is  our's  from  him. 

6  Infomuch  that  ive  defirod  Tilus,  thatas  he  had 
begun, folic  would  alio  fuiilh  in  you  the-  fame  grace 
alio.  7  Therefore  a.s  ye  abound  in  every  tiling, in 
faith,  and  utterance, and  knowledge, and  in  all  dili- 
gence, and  in  your  love  to  us;  fee  that  ye  abound  in 
this  gr.tce  alfo.  8  I  ("peak  not  by  commandment, 
but  by  occafion  of  the  fonvaidncfii  of  others, andto 
prove  the  fincetity  of  your  love.    • 

Here  ourapoftle  proceeds  to  make  ufe  of  feveral  other 
srguments  to  peifuade  the  Corinthians  to  the  exercifs  of 
the  duty  and  grate  ot  charity  ;  as  namely,  (i  )  BecauCe 
lie  had  ilefired  Titus  to  go  to  them  ;  and  :rs  l;e  ha<I  in  his 
laft  virit  begun  to  (tir  tliem  up  to  this  (luiy.arui  to  exercife- 
this  grHce.io  lie  would  fartherprtmiote  and  bringitto  per- 
ifcYon.  A:)d;{:;.)  Bk.'c«u!e  tliev  abo'a;ided!.T  ftaer  ■iracej 


and  gifts;  as  namely, in  faith,!n  ntterance.and  knowledge, 
&c.  therefore  they  ought  to  abound  in  thii.  grace  alfo, 
otherwife  they  would  not  be  complete  in  the  whole  will  of 
God,  (.3.)  Becaufe  hereby  they  would  teftify  the  fincerity 
of  their  love  to  the  faints.  It  is  not  good  words,  but 
charitable  deeds, that  evidence  the  truth  of  our  love  to  our 
fellow-members  in  Chrift  ;  not  faying,  Beye  viarmed,  or 
be  ye  clothed  •  but  diftributing  to  their  necelfities  accord- 
ing to  curabilities,  Yet,  «o?e, The  apoftle  doth  not  com- 
mand their  purfes,  and  require  fo  much  of  them  for  cha- 
rity ;  he  mentions  no  particular  fum,  much  lefs  doth  he 
command  them  to  giveaway  all  their  eftates,and  live  upon 
a  common  ftock,  and  leave  nothing  to  thcmfeUes  which 
they  could  call  their  own;  for  if  a  man  has  nothing  of  his 
own,  there  is  no  room  for  liberality.  There  niuft  be  pru- 
dence then  in  the  exercife  of  our  charity,  prudence  in 
finding  out  proper  objefts  for  our  charity,  prudence  in 
riming  of  ourcharity, prudence  in  the  incalure  of  our  cha- 
rity, and  prudence  in  the  end  which  we  propound  to  our- 
felves in  the  exercife  of  our  charity. 

9  Forye  know  the  grace  of  our  Lord  Jefus  Chrifl, 
that,  though  he  was  rich,  yet  for  your  fakes  he  be- 
came poor.thatyethrough  his  poverty  might  be  rich 

fiere  we  have  the  graiid  motive  ufed  by  the  apoltle  to 
excite  theircharity,  namely,  theexaniple  of  Chnft,  who 
impoverii'hed  himfelf  to  enrich  us,  and  emptied  himfelf  to 
fill  us  ;  therefore  (houid  we  be  ready  to  adminifter  unto 
others:  Te  knovi  the  grace  (f  our  Lord  JeC'is'Chrifi,  Sec. 
Ohjerve  hence,  i.  A  defcription  of  Chrift  in  his  divine 
nature,  as  God  :  He  was  originally,  eflentially,  and  eter- 
n.illy  rich  ;  that  is,  in  his  Godhead.  All  the  riches  that 
Chrift  now  has  in  his  ftute  of  exaltation,  he  had  from  all 
eternity  ;  before  his  humiliation, with  reipect  to  his  divine 
nature, he  was  rich.  2.  A  defcription  of  Chrift  in  his  hu- 
m.m  nature,  he  became  poor  ;  that  is,  in  the  day  of  his  in- 
carnation,  when  he  aiTuined  our  flefii,  and  was  made  ma- 
nifeftin  uur  nature,  he  impoveriflied  himfelf;  though  he 
Was  rich,  yet  he  became' poor.  3.  The  perfons  for  whole 
f..ke  did  he  thus  impoverifii  himfelf:  For  our  fakes  he  he- 
came  po'jr,  that  ive  through  his  poverty  m'rght  be  rich.  4. 
The  moving,  impelling,  or  impuUive  caufe  of  this  con- 
defcenfion  in  Ciirift,  and  that  was  the  gracioufnefs  of  h's 
nature  :  Te  kiovj  the  grace  of  our  Lord  Jefus  Chrifl.  5. 
The  ufe  and  iniprovement  which  the  apoftic  makes  of  this 
gracious  dignation  and  condtfcenfion  in  Jefus  Chrift,  and 
that  was  by  way  of  argument,  to  excite  the  believing  Co- 
rinthians to  exercife  their  charity  towards  the  poor  faints 
which  were  at  Jerufaleni.  if <z>-»  from  hence,  Th;it  the 
extenfive  charity  and  wonderful  compafiien  of  Chrift  to- 
wards us  Tinners,  hath  both  the  force  of  an  argument  to 
excite  us  to,  and  ahb  the  nature  of  a  rule  to  direct  us  in, 
the  exercife  of  our  charity  towards  all  fellow- brethren 
and  members  of  Chrift :   Te  know  the  grace,  Sec. 

JO  And  Iicrcin  I  give  my  advice.  For  tJiis  is  ex- 
pedient for  you, who  have  begun  before, not  only  i» 
do, but  alfoXo  be  forward  a  year  ago.  1 1  Now  therc'- 
foie  perform  the  doing  cf  it ;  that  as  there  was  a 
j-eudir.cfs  to  v,-:!!,  fo  .'/:.•■;'  r-.^v  h  a  neifonnauce  alfo 


ou. 


■iiS 


II.    CORINTHIANS. 


Chap.  viii. 


out  of  that  which  ye  have,  i  a  For  if  there  be  firfl 
a  winin;^  njind  it  is  accepted  according  to  that  a 
raan  hath,  and  not  according  to  that  he  hath  not. 

H'TC  the  apoftle  proceeds  to  a  frefli  argument  for  the 
flii'akeninc;  and  exciting  tlje    Corinthians  charity,  drawn 
from  their  o*u  reputation.   He  had  heard,  that  a  year  ago 
upon  writin(i;his  former  epiftle,  they  liad  madefever.il  col- 
lcc!i<ins,  at  feveral  times,  as  their  gains  came  in  ;  his  advice 
tlierefore  is,  that  they  perfect  and  complete  the  good  work 
which  they  had  undertaken  •  and  that  as  their  was  a  rcadi- 
nefs  and  willingnefs  of  mind    then,  lo    there  might  lie  a 
performance  of  good  rcfolutions  now  :   For  whatioevcr  is 
given  to  God,  is  accepted  according  to  what  a  man  has, 
and  it  is  not  expected  he  (hould  give  according  to  wiiathe 
has  not.  Learn, Thai  God  interprets  and  accepts  the  charity 
i)f  men,  according  to  the  largenels  of  their  hearts,  and  not 
according  to  the  ftraitnefs  of  their  fortunes.     It  is  not  fo 
much  the  qLintity  of  the  gift,  as  the  good-will  and  cheer- 
ful mind  of  the  giver,  that  God   looks  at:  If  there  be  fir/} 
a  ■"Milling  mind,  it  is  accented.      Learn  farther,  That  to  do 
anv  good  with  a  willing  mind,  be  itlinle  or  much,  is  very 
acceptable    to    God;  if  there  be  Vntle  of  tlic  purfe,  and 
much  of  the  heart  in  it,  provided  that  little  be  what  we  can 
well  fpare,  the  Lord  hath  a  great  refped  unto  it.     Learn 
laftly,  That  as  we  mull  give,    fo  God  will  accept  what  is 
given,  according  to  what  a  man  has,  and  not  according  to 
what  he  has  not.     What  is  due  to  another,  ckherby  debt 
or  duty,  in  making  provifion  for  thofe  of  our  own  family 
cannot  be  charitably  given,  as  being  not  our  own. 

J  3  F  or  Imtan  not  that  other  men  be  eafed  and  you 
burdened;  14  But  by  an  equality,  thai  now  at  this 
time  your  abundance  may  heafupplyiox  their  want, 
that  their  abundance  alfo  may  be  a  fupply  for  your 
%vani,  that  there  may  be  equality.  15  As  it  is 
written.  He  that  liad  gathered  much,  had  nothing 
over;  and  he  that  had  gatliered  little,  had  no  lack. 

Note  here,  The  humble  modefty  and  holy  prudence  of 
the  apoftle,  in  what  he  demanded  of  the  Corinthians  by 
way  of  charity  for  the  poor  (aints  in  Jiidca.  He  telh  them 
freely,  he  did  not  dehgn  to  lay  a  load  upon  theni  to  eafe 
others,  or  lo  make  otliers  rich  by  making  theinfclves poor  ; 
but  that  there  might  be  an  equality  in  fupplying  the  wants 
of  one  another,  that  now  you  abound,  you  may  fupply 
ihem  ;  and  when  they  abound,  they  may  fupply  you ;  yet 
mark.  We  muft  not,  by  the  equality  mentioned  here,  un- 
derftandit  fo,  as  if  the  wifdomof  the  divine  providence  had 
ordaiued /,;vf///fi^,  or  making  all  men  equal  in  their  portion 
of  the  good  things  of  this  life  :  But  (o  far  Chriltianity 
fecms  to  require  this  equality,  that  we  fliould  not  fufter 
others  to  lack  the  necelTary  comforts  of  this  life,  whilll 
vve  abound  with  them,  and  can  fpare  them,  and  fiifFcr 
them  to  fink  in  their  forrows,  whilft  we  fwim  in  fulnefs. 
Learn  hence.  There  is  a  debt  of  mercy  and  pity,  of 
charity  and  compafllon,  c>f  relief  and  fuccour,  due  to 
human  nature,  and  payable  from  one  man  to  another  ; 
and  fuch  as  deny  to  pay  it  the  diftrefied  in  the  lime  of 
their  abundance,  may  juflly  expect  it  will  be  denied  them- 
{plvct  in  a  time  of  *aiit.     T«  conrij-ai,  this,  the  apof. 


tic  draws  an  allufion  from  the  gatherers  of  manna  in  the 
wildernefs;  feme  gathered  more,  and  others  lefs;  but  they 
that  had  more,  were  to  give  them  that  liad  itfs:  In  like 
manner  would  Almighty  God  have  it,  that  they  which 
have  great  iiches,fliould  impart  of  their  abundance, to  them 
that  are  in  want ;  otherwife,  Almighiy  God  will  flirink 
their  heap  into  fome  equality  with  them  Ahom  ihey  refufci 
to,relie\'e.  With  what  meafure  we  meet,  inaifls  of  charity, 
as  well  as  in  adsof  juflice,  it  (liall  bemeafured  to  us  again. 

16  f  But  thanks  he  to  God,  which  put  the  fame 
earned  care  into  the  heart  of  Titus  foryou.  1 7  For 
indeed  he  accepted  the  exhortation;  but  being  more 
forward,  of  his  own  accord  he  went  unto  you.  18 
And  we  have  fent  with  him  tliebrothcr.whofe  praife 
is  in  the  gofpel,  throughout  all  the  churches :  (19 
And  not  thai  only,  but  who  was  alfochofenof  the 
churches  to  travel  witk  us  with  this  grace,  which  is 
adminiftered  by  us  to  the  glory  of  the  fame  LorcJ, 
and  declaration  o/your  ready  mind.) 

As  if  the  apoftle  had  faid, I  thank  God  that  Titus  was  as 
forward  torooveyou  tothisgood  workas  myfelf;  for  he  did 
not  barely  yield  toil  at  my  requeft,  but  of  hisown  accord 
w  rs  ready  to  coine  to  you  about  it.  And  with  him  we 
fent  Luke, a  beloved  bro'.her.whofe  fervice  for  the  gofpel 
has  made  him  honoured  in  all  the  churches,  and  who  was 
chofen  by  the  church  to  go  with  us  in  this  dcconary  fcrvice, 
namely,  the  miniftration  of  your  charity  to  the  glory  of 
God,  and  evincing  the  readinefs  of  your  mind  to  fo  good 
a  work.  Here  note,  i.  The  holy  apoftle's  conftant  cuftom 
andpracflice  to  refer  all  good  in  us  to  God  as  the  author 
and  producer  of  it  :  Thanks  be  to  God  that  put  this  into  the 
heart  of  Titus,  1.  That  a  minifter  of  the  gofpel  who  de- 
clines being  chargeable  to  his  people  himfelf,  may  yet  put 
on  confidence,  and  be  bold  and  importunate  in  urging 
them  to  charity  for  the  fervice  and  fupply  of  others.  3. 
That  St.  Paul's  importunity  for  colleding  this  charity  at 
Corinth,  fhews  how  much  the  cafe  w  as  altered,  fince  at 
JerufalemjAfts  iv.  they  fold  all  and  laid  it  at  the  apoftle's 
feet:  And  that  was  not  intended  for  a  coaftant  and  oni- 
verfal  practice,  fo  we  fee  how  quickly  the  love  of  Chrif- 
tians  grew  more  cold.  To  procure  this  cliarity,  St,  Paul 
writes,  Titus  is  fent, exhortation  isgivcn  arguments  urged 
and  all  due  means  ufed  to  accomplilh  this  collection  for  thn 
poor  diftreffed  Chriftians.  4.  That  amongft  Chriftians, 
renowned  for  gifts  and  parts,  coftly  duiitscome  hardly  off, 
elfe  what  needed  this  ado  ?  And  yet  it  is  not  the  cheap 
duties  of  religion,  (fuch  are  prayer,  hearing  the  word, and 
receiving  facraments)  but  the  coftly  duties  of  charity, that 
muft  evidence  the  truth  of  our  faith  and  love,  which  arc 
certainly  dead,  if  barren  and  deftituce  of  thete  fruits. 

28  Avoiding  this, that  nomanfhouldblame  tjsia 
this  abundance  which  is  adminillered  by  us  :  2t 
Providing  for  honcit  things  not  only  in  the  fjght  of 
the  Lord,  but  alfo  in  the  fight  of  men.  22  And 
we  have  fent  with  them  our  brothcr,whom  wc  have 
oftsutiuics  prgv«d  diliigentin  many  things,  butnow 

inuclj 


Chap.  i.v. 


11.    C  O  R  I  N  T  II  I  A  K  S. 


r^t* 


mnrh  niorc  cIili'Tcnt,  apou  the   "rcat  coufidL-nce     him;  ssthe  f,.iihfiilncfs  of  an  smhailuJor  raKmmls  lo  tl,<^ 
,        .       '"■       '      '^  ^  gkny  and  honour  or  the  prince   that  fends   hiin :    And  iv 

winch  y/.-OTC  in;  oil.  ^  ^    ^^         points  our  chuy  to  promote  the  glory  of   Chrift,  to  pray 

Ncfe  here,  The  holy  wifclom  of  this  great  npoflle,  in  join-  a,-,j  endeavour  that  he  would  ufc  us  as  initruments  for  the 
ing  fomc  other  pcrfons  wiih  liimfeifi,  as  Titus  and  Luke,  advancement  of  his  glory  ;  thn'.  as  we  glorify  him  on  earth, 
S<c.  in  the  <rifi:rihu«ion  of  this  charity;  ltd  evil-minded  l-.c  may  j^lory  in  iis,  and  be  gloiified  by  n?,  before  his  Fa- 
men  (liould  furpcv?^  him  of  di(lione!ty,  he  takes  care  to  cut  thcr  in  heaven,  and  ue  be  prefcnted  faultlefs  before  the prc- 
oTall  occafijM  of  fufpicinn,  that  he  eitjicr.  kept  any  part  of  f^Rce  of  his  glory  wi'.h  exceeding  joy.  Anun. 
llsis  large  contribution  to  himfcif,  or  dlilributed  it  untaith- 
fully  unto  others  :  Avoiding  this,  d'at  tio  manJiioM  blame 
<ts. '  Kite  2.  Tne  reafon  alfo  alT^gned  by  the  apcdle  for 
this  his  prudential  management  ;  namely,  becraife  as  a 
ininillcr  and  a  Chridian,  he  was  obliged  to  provide  and 
take  care  that  all  things  be  done  blamelcfly  in  the  light 
of  men,  as  well    as  faithfully  in  the  fight  of  Gnd.     The 


C  11  -A  P.     IX. 

FOR  as  touching  the  minifler'ng  to  the  faints, it 
is  fupcrFluous  i'or  me  to  write  to  you.      2  For 
1  know  the  forwardncfs  of  your  mind,  for  which  I 


boaft  of  you  to  them  of  Macedonia,   that  Achaia 
poflle,  by  this  his  example,  recommends  to  all  mlnifters,     was  ready  a  year  ago  :   and  your  zeal  hath  provok- 
and  private  Chriftians,  a  piudcniiai  forcfight  of  fuch  fcan-     cd  very  many. 
<Ial(>us   imputations,    as  they  may  be  cxpofcd  to    by  the 
•uoild,   let  their  fincerity  in  their  aiSions  be  what  it  will  ; 
aiid  1  !  ;;s  fee  how  wc  ought  to  (provide  againft  them  :  Any 
one  of  thcfi   upriglit  peribns  alone,  either  St.   Paul  alone, 


Tiius  alone,  or  St.   Luke  alone,  were  fufficient  to  be  in- 


ry  many. 

AW  here,  The  holy  art  and  fkillofthis  v\ife  and  great 
apollie,  in  promoting  forward,  and  putting  t)n  thele  Co- 
rinthians to  this  work  of  piotis  charity  ;  he  inlinuatesthtir 
prcfent  forwardiiefs,  to  provoke-them  to  farther  forw'ard- 
nefs  ;  he  tells  them,  it  was  fupcrfluo'iis  for  him  to  life  far- 
ther arguments  with  them  ;  for  their  forwartincfs  was 
known  unto  him,  and  boaflcd  of  by  iiiin  to  the  ATaccdo- 
nians,  that    the  Chriftians    in  Achaia,  (of  which  Corinth 


truftci!  alone  with  the  dillribiition  of  thischarity  ;  but  t!:e 
apollie  did  not  know  whit  a  cenforious  world  inight  fay  ; 
and  therefore,  to  cut  otV  all  occafioH,  and  to  prevent  all 

fufpicion,  he  wifclv  appoints  fevcral  perfuns  to  be  witncfTcs  ...                                       ^, 

Gfthisaaion.     If  there  be  not,  in  fome  cafes,   overmuch  vvas  the  chief  city)  had  made  a  prcpofsi  to  fupply  the  poor 

caution,  all  is  too  little  and  not  enough.  faints  of  Judea  a  year  ago  ;  and  that  their  zeal  therein  h.ad 

.  provoked  very  many  to  the   like   forwardnefs.     It  is  very 

23   Whether  any  do  inqiiii-^  of  Titus,   hen    my  happy  when  the  minifters  ofChrift  fii;d  their  people  for- 

partner  and  fellow  helper  concerning  you  :   or  ouf  ward  .and  ready   to  every  good  work,  to  coflly  works  of 


A";/^  here.  What  pains  the  apoftle   talces  to  anfwer   all  a  Vne  Tn-,-^  I  (^,1^  flio  ^^.-r.f^.■-,,,   I   n«      1       n-         r 

cavils   andobjeaionsUiat  migh!  hinder   the  free  colleflion  3  J^'^t  Im  c  I  lent  the  b.eth.en   left  out- boafttng  of 

nnd  regular  diftribution  of  ihi's  charity.  Some  mic^ht  pre-  J'""  ^'""^^  ^^  "^'^'^'-  ^''''"'"  '"  '"^  ^^^h^'lf;  that  as  I  laid, 
tend,  pollibly,  to  fay  then,  (as  many  amougif  us  do  n'>w}  ye  may  be  ready  :  4  Left  haply  if  they  of  Macedonia 
"  We  know'  not  in  whofe  hands  tlvls  charity-money  may  come  with  me,  and  find  )'Ou  unprepared,  we  (that 
fall  ;  wc  know  not  whether  everihey  fcall  be  the  beiterfor  we  fay  not  ye)  ftiould  be  aftianied  in  this  fame  con- 
it,  for  whom  it  was  intended.  Therefore,  fays  St.  Paul,  fident  boafting.  n  Therefore  I  thou-ht  it  neccftarv 
if  any  make  that  objeiSlion,  that  the^'  do  not  knovv  1  itus,  <-,,/,,.i,..,,.t  fU„  u,.„»k  „„  tU  »,i  i^i  ,  r-  '  ^ 
, .'  .  ,.  ,  .J  ,'.  .  n-  r  .  11  >  •  1  •  tocxnoit  the  Dictnrcnthat  thevwould  jscobcforpiin- 
and  inquire  after  mm,  or  his  truUinefs,    tell  him  he  is   my  j         1               i.  r      1       "'"8/"  "^'"'^  u"- 

coadjutor,  my  partner  and  fellow-helper  in  converting  you  t'^  you,  and  make    up    beforehand   your-  bounty, 

to  Chrillianity  ;    and  if  the  other  two  be   inquired  after,  whereof  ye  had  notice  before,  that  tlie  famemi^jht 

they  arc  our  brethren,  the  niencngcrs  of  the  churches,  and  be  ready,  as  a  mailer  of  bounty, and  not  as  of  co\itt- 

the  glory  of  Chrifl  ;  that  is,  the  inllruments  of  his  glory  .•  oufncfs. 

Therefore,  let  thefemefreniicrs  fee,  and  the  churches  which  •          r  ■>   '         1  r -,,          ,-     .   , 

<lid  depute  them,  the  ptoof'of  your  love  to  me,  and  to  the  ,  '^'  '^^^fi^'f^f  f^'l,^".'")'  pcrffaded  as  th.e  ^pofile  w.ns  of 

r>ims,  and  that   I  did  not  boaft  of  your   liberality  in    vain.  'J^'^  ycad'nefs  and  willuignefs  of  mind  thnt  was  found  in  the 

Note  here.  The  hi^h  hono«r   which   St.   Pawl   put   upon  S'"""''".^'f  t-nvards  this  charitable  comrihuilon,    yet  he 

the   miniltcrs   of  the  gofpel    in  calling  them  the   ohrl  of  .|'''^^g'='h '^  ''^''^  expedient  and  neccilary  to  fend  the  brethren 

Chnfl,  that  is,  the  glory  of  the  gofpel   of  Chrift,    the  glory  ^'"^.'^'"'^  '°  ''":"'' !-«  2'^',='"  ''""?^  ^"^^''  '!"^  ^oUcaior.  fmilhc  J 

of  the    Chriftian    profeffion,  the  inftrumen.s  of   Cluift's  ="''"y^'i  'l«t  fo.  vvhen  he  lumfelt,   .ir:d  the  M.ccdcnims 


['lory,  by  whom  his  honour  and  glory  is  greatly  promoted  ; 
perfon<,  who  by  their  exemplary  glori'nifncfs,  did  bring 
much  honour  and  glory  to  Chrilt.  This  tiik,  I  conceive, 
flicws  both  ortir  dignity  and  duty  ;  cur  dignity,  in  that 
Ciirili  uccoiints"Tis  his  glory  when  we  are  found  faithful  to 


flioiild  come  to  Corintii,  he  might  not  be  pi:t  to  the  blulh 
for  tiicm,  having  made  great  hoalls  of  ilieir  charily,  but 
finding  no  deeds;  and  alfo  he  dclircs  their  colkaion  may  be 
ready,  with  refpedl  to  thcmfelvcs,  that  fo  their  benefi- 
cence may  appear  to  be  their  own  free  bounty,  and  not 
'^  ^'  «collcclio« 


7S'> 


11.     C  O  R  I  N  T  H  I  A  N  S. 


Chap.  ix. 


•colltflion  ;«li!Ticuli1y  extorted  from  them,  as  from  covetous 
men,  who  give  grudgingly  and  unwillingly.  Aj/.-  here,  t. 
That  it  i«  very  lawful  for  the  minillers  of  Chrill  to  iifc  an 
holy  craft,  ami  innocent  guile,  to  draw  men  to  a  fpscdy 
compliance  wiih  their  duty  ;  fomeiimcs  by  engaging  their 
rcpination  in  it,  and  fometiines  alluring  thitmby  jiill  praifes 
to  the  doing  of  it.  Thus  our  apoi;!e  did  here.  2.  Ihat 
the  rcadinds  which  St.  Paul  IwiC  prefles  them  to,  is  not 
the  readiiicfs  of  the  mind,  but  rcaJinffs  of  the  aft  ion  : 
He  was  well  fatisficd  that  they  were  ready  in  their  prepa- 
ration of  the  mind  long  ago,  but  he  prefles  th«n  to  lini(h 
the  coUcdlion,  of  which  he  liad  fo  much  bo.ilkd  to  the 
TS'acedonians.  ".  How  th;  blelTed  .ipollle  did  confult  the 
•(.'iirinthians  hor.Qur  nnd  reputation  e(jtial!y  with  his  own, 
and  was  as  dclirous  to  prevent  rcHediori  upon  them,  as 
iipjii  himfcU ;  l»e  would  not  have  them  alhamed,  no  more 
Mian  himlclfat  his  coining  among  them.  4.  That  a  li- 
beral free-giving  tolhe  faints  in  dlllrefs,  is  called  here  x'f'f 
j(.  ,i<.:y,  grac:  and  blefftr,g\  \\'C  tnnflate  it  bcunly  \  It 
is  calbd  grace,  becarufe  an  licart  togivclibcrally  is  wrought 
in  us  by  tlic  grace  of  God  ;  the  world  (huts  up  our  hearts 
until  God  opens  them  ;  and  if  the  heart  be  open,  tiie  hands 
n  ill  not  be  Unit  :  And  work^  of  charity  are  a  bkfliiig  of 
<nKl  with  our  fubftance,  and  the  way  and  means  to  pro- 
duce his  blefling  upon  our  fubflance.  Giving  to  uiflre.'Ied 
faints  in  proportion  to  what  GoJ  has  given  us,  is  by  Al- 
mighty God,  accotmtcd  a  blciling  of  him,  and  a  blcdin^  of 
our  fellow  brethren ;  and  whoever  thus  bleiTesGod  ihall  be 
•tleiHd  by  him.  5.  That  the  Cor.'nthians  being  a  very 
rich  and' wealthy  people,  the  apoftlc  rtirs  them  up  to  an 
^undant  charity.  Where  God  gfves  much  he  expefts 
much  :  But  hov/  many,  alas,  grudge  God  a  little  of  his 
own!  And  how  difficultly  is  that  little  drawn  from  them 
like  drops  of  blood!  Whereas,  to  give  alms  purely  to  fa- 
lisfy  the  Importunity  of  others,  or  out  of  {hamc,  miffes  of 
3ts  reward  before  Go  !, 

6  1  But  this  //jy.  He  which  foweth  fparingly 
rhnll  reap  alio  fparingly  ;  and  he  which  fowcth 
botintifuliy,  Ihail  reap  alio  bountiiully.  7  Every 
man  according  as  he  purpofcth  in  his  heart,  Jo  let 
him  give  ;  not  grudgingly,  er  v)f  neceffity  ;  for  God 
loveth  a  cheerful  givor, 

Here  the  ajioftlc  comes  to  direft  the  Corinthians,  how 
and  after  what  manner  t!tcy  fliotild  give  their  alms,  fo  as 
to  fecure  a  blefling;  namely,  deliberately,  (i.)  Js  /.'s prir- 
p',fe/hin  Its  hearli  fo  let  him  vine  \  as  he  is  deter  iiincd  and 
•reroikcd  within  himfclf.  When  a  Chrii'lian  gives,  he  mull 
take  ciirethat  it  be  his  own  aft  as  much  as  he  can.  S'imc 
men  iiive  what  tiiev  did  never  intend,  and  beftow  what  thty 
•did  never  chufe  or ileligii  to  bellow  :  Importunity  extorts 
charity  from  fome  ;  they  give  to  get  rid  of  tlie  noife,  and 
piirchafe  their  quiet  with  their  alins  ;  vvhercss,  the  liberal 
man  dctifes  liberal  things,  the  good  man  lays  by  in  florc 
what  he  intends  to  bellow  in  alms.  (2.)  Freely  and 
•bcuntifidly;  ■ft''  I'c  that  J'/ivclh  hiunufultyfoull  re/tfi  nlji 
i>y.iiilifulh\  that  is,  he  that  givcth  liberally  to  the  poor 
iliall  be  liher..!ly  rewarded  bv  X.t  jd  ;  -.V)  wife  man  will  pinch 
iiisgrotmd  of  the  feed.  'The  propurtion,  or  how  iuikIi 
rvcrv  .  !K"  ill  lid  I  i;Ive,  -Miiivilbe   drt.-i mined,   bi.c.uife  that 


mufl  be  mcafurcd  according  to  tVc  ability  of  hitn  tha^ 
givcth,  am!  according  to  the  neccllity  of  him  that  rcctivetli 
(j,.)  Cheerfully,  not  grudgingly,  or  of  mcrj[Ji'y  :  f:rthe  Lord 
i:v(th  a  chcrful giver.  In  all  thy  gilts  fhew  a  cheerful 
countenance,  fays  the  wife  man;  let  us  give  with  the  fame 
cheerftilnefs,  that  we  Ihculd  receive,  and  be  as  billing  to 
give,  as  the  needy  are  to  receive;  nav,  it  is  rtir  duty  to 
ftek  out  objcfts ;  for  funic  of  Chrid's  members  have 
as  great  modclly  as  tliey  have  neceffity,  andcanmjt  fpe:k  for 
themfelves:  And  let  none  think  that  his  liberaliiy  will  pre- 
judice their  eftites  ;  no,  it  is  mens  lulls  that  undo  them, 
and  not  their  charity, 

8  A  nd  God  ii  able  to  make  all  grace  abound  to- 
wards you,  that  yc  always  having  all  fufHcicncy  in 
all  thitiiJS  may  abound  unto  eveiy  good  woik  ;  g.A* 
it  IS  written, He  hath  dilpt-ricd  abroad, he  hath  j^ivctt 
to  the  poor:  his  rightcoulncfs  remaixicth  forever. 

Here  the  apoflle  tacitly  anfvvers  the  common  objcfticn 
againft  liberal  alms-giving;  men  arc  afraid  they  fliall  want 
themfelves,  what  they  give  away  to  others:  No,  fays  t.hc 
apoflle,  God  isible  to  nuke  all  gritcc  and  mercy  lliewn  by 
you,  toaboimd  the  more  towards  you  ,  that  you  having  a 
fuificiency  in  the  coinforisof  this  lile,  may  abound  in  every 
good  work  of  charity  tow  ards  others.  As  it  he  had  faiil, 
"  Ce  not  afraid  to  give,  nor  fparing  in  giving  ;  for  hereby 
you  make  God  your  debtor,  and  yon  will  find  ihim  an  all- 
liifficient  paymaller  ;  he  will  repay  you  both  in  fpliituals 
and  temporals.  Thou  fhalt  receive  filver  for  thy  brafs, 
and  goid  for  thy  fiber,  grace  for  thy  gold,  a  treafiire  in 
heaven  for  thy  drofs  on  earth  :  Nay,  your  gold  and  fdver 
will  multiply  here,  as  feed  fown,  when  fcatiered  with  a 
Avifi;  and  prudent  hand."  The  apoflle  here  engages  God's 
all  furliciency  for  it  ;  God  will  ihew  his  all-fuificicncy,  \n 
giving  you  an  all-fufltciency  in  all  things  :  Only  we  mufl 
remember,  that  we  mufl  allow  time  ;  for  Almighty  God 
loves  to  be  truflcd  upon  his  word;  and  thofe  that  will  not 
give  him  credit,  let  them  try  if  they  can  improve  their  cf- 
tates  better,  or  put  them  into  fafcr  hands. 

10  f  Now  he  thatminillercth  feed  to  the  fowcr, 
both  minifter  bread  for  yourfood,  and  multiply 
your  Iced  fown,  and  increafc  the  fruits  of  your  righ- 
teoufnefs,  11  Being  enriched  in  every  thing  to  all 
bountifulnefs, which  taufeth  through  us  thankfgiv- 
ing  to  God. 

Some  look  at  thefe  words  rs.n  prayer,  others  as  a  pro- 
'mile,  tlinl  as  Almighty  Gi.d  blcfl'eth  the  increafc  of  theianh 
fo  l.irgclr,  that  it  fufficeth  for  the  nourilbnient  of  mei>,  and 
for  feed  tofow  again  ;  in  like  maiuicr  wot'lJ  he  fiipply  all 
their  wants,  and  grant  them  ability  to  lupoly  the  wants  of 
others,  and  plentifully  reward  them  foralUhe  fruits  ofihur 
rightcoufnefs  and  m.crcy  ;  and  they  being  thus  cnii>.litd  uy 
the  goodu'.fs  ol  God,  and  c:;rrcilMig  all  botiniifulntfs  to- 
wards their  brethren,  much  thnnklgivtng  and  praile  upon 
that  oceafioii  is  given  imto  God.  In  ihofc  )j11  words  is 
couclicd  an  aiguincnt  farther  to  prel's  the  Coiinthians  ta 
this  liberality;"  namely,  that  it  would  caidi:  both  the  n.ir.if- 
ters  of  Chrill,  and  alio  the  poor  faints  to  offer  up  incellaoi 
praifciand  th.!i.kr>.ivin''s  to  GoJ  for  the  fame.  • 


CuAr.   X. 


ri.     C  O  R  I  K  T  MIAN  S. 


7!n 


i2  For  the  admininrationof  this  fcrvice  noton- 
Iv  fupp'icth  the  want  of  the  faints,  but  isabumlant 
alfo  by  many  tbnnkdiivings  unto  God  :  13  \^'^hi!LS 
by  theexp^^ii'jnci-lorthis  niiniilr.ition,  they  >;lonty 
Ood  for  your  profclibd  fubjccliun  unto  the  i^ol'pcl 
ofChrjlt,  and  for  }  our  liberal  dillnbulion  unto 
them,  and  unto  all  vi-c>i  ;  14  Ana  by  their  prater 
for  vou.  whidi  Ion::;  after  you  for  the  cxeeedinj 
grace  of  God  in  you. 

Still  oiirapodk-  procccJs,  by  way  of  motive,  farther,  (O 
excite  anJ  iHr  tip  the  Ci)riiiiii.ins  to  lliis  chaiiiablc  cnn- 
tjibiilibtitioii.fioin  riindiy  cosir'tieraiiDDs;  iianicly,  i.Tliai- 
it  would  be  a  very  fealbiiaWt  Inpply  to  the  church's  waius> 
who  were  at  this  lime  in  great  waiit  ol  it  :  Now,,  the  fea- 
foiiablenefs  of  any  mercy,  adds  greatly  to  ti"ie  worth  and 
Taliie,  to  the  pleafure  and  Iwectntfs  of  it  :  2.  That  it 
would  occafion  repeated  praifcs  and  ineelTant  thankfgiving 
to  God,  for  many  perfons,  and  njwn  inarty  occaflons.  3. 
This  diilribiition  of  yours,  fays  tite  apoftle,  v.  til  be  a  con- 
\incing  experiment,  evidence  anti  demonflration  of  your 
proftircdfiibjeclion  to  the  gofpel,  and  that  your  faith  is  not 
barren  and  incffediial.  No  belter  evidence  of  our  real 
fubjcclion  to  the  gofpel  of  Chrift,  than  a  cheerful  eonipli- 
ance,  not  with  the  cheap,  but  with  the  coftly  duties  of 
Chriifianiiy.  Lallly,  For  your  alms  you  will  rni,age  a 
"flock  of  p ravers  going  for  you:  Tiiis  will  procure,  yea, 
provoke  them  to  pray  night  and  day  for  you,  nay,  not  only 
engage  prayer  for  you,  but  it  will  alfodraw  forth  their  love 
aid  fervent  affciSlion  towards  yen,  make  them  very  defirous 
of  your  scquaintanee,  having  received  fuch  an  experiment 
of  the  grace  of  God  that  is  in  you. 

15  Thanks  be  unto  God  for  hisunfpeakable  gift- 

Here  the  apoflle  concludes  his  difcourfe  upon  this  great 
atgumcnr,  with  a  doxology,  praifing  and  blefling  God  tor 
putting  it  into  their  hearts,  info  liberal  a  manner,  torelie\« 
the  neccllitics  of  the  faints,  by  which  fo  much  glory  did 
redound  to  God,  and  fo  much  honour  to  the  Chrilh'an 
religioji.  This  he  call.':,  not  barely  an  admirable  but  an 
unfpeahtUe  gift  ;  becaufe  agitt  by  which  God  was  fo  much 
glorified,  the  gofpel  adorned,  the  poor  faints  fo  much 
comforted,  and  they  themfelves  fo  plentifully  rewarded  : 
Thanks  be  unto  God  for  his  unfpeakalk  gift.  But  if  the 
Corinthians  charity  was  an  unfpcakable  gift,  what  was  the 
gift  of  Chrift  ?  the  gift  of  God  to  a  loft  world,  to  whom 
this  title  of  unfpeakable  doth  beft  agree  ;  who  is  the  author 
and  finifhcr  of  all  grace,  and  particularly  of  this  noble 
grace  of  charity  in  the  hearts  of  his  people  ;  for  he  fends 
his  holy  Spirit,  and  pours  into  their  hearts  his  raoft  excel- 
lent grace  of  charity,  the  very  bond  of  peace,  and  of  all 
virtues,  without  which,  whofocver  liveth,  is  counted  dead 
before  him.  Eternal  thanks  then  be  to  Chrift  for  this  ad- 
mirable gift  of  charity,  and  thanks  be  to  God  for  the  un-i- 
fpeakable  gift  of  Chrift.     Amen. 

CHAP.     X. 

Our  appjlk  havmg  pleaded  with  Me  Corinthians  on  the 
klialf  of  tli£  poor  Chrijtians  in  Judea,   coma,  in 


this  chapter,  to  plead  for  himfelf.  and  to  vindicate  his 
authority  /rem  the  cciUcmpt  caf.  vpcn  it  ly  the  Jalft 
cpfiks. 

NOW  1  Paul  myfelf  bcfcccji  you  by  thenieelc- 
nefsandgcntlenels  of  Chrift,  wl;o  in  prefetice 
cm  bafe  among  you,  but  being  abfcnt  am  bold  to- 
ward you.  2  But  I  bcfeeeli  you  that  I  may  not  be 
bold  when  I  am  preicnt,  with  that  confidente  where- 
with I  think  to  beboldagainft  feme  which  think  of 
us,  as  if  we  walked  according  to  the  flefh. 

Ohfcrvc  here,  i.  The  charge  brought  in  iiiijufllv  F.gninft 
St.  Paul  by  the  falfe  aporiIs.<:,  namely,  that  ^^hcn  ke  was 
prefcnt  with  the  Corintliiar,.?,  he  was  low  and  humble 
enough  to  feme  degree  of  bafcnefs;  but  when  abftnt,  tb.at 
then  he  writes  like  a  Lord  to  them,  snd  escrcifes  an 
authority  u Tin  pride  and  imperioiilnefs  over  tiiem.  The. 
greatcft  apoftlcs,  no  more  than  the  meaneft  rainiftcr  of  Jefus 
Chrift,  cannot  cxpcft  prote£lioii  from  fiander  and  falfa 
accufation.  2.  The  pious  and  prudent  courfe  which  the 
apoftle  takes  for  his  own  neccflary  and  jiift  vindication; 
he  befeeches  them,  by  all  that  ir.cekncfs  and  gentlencfs,, 
which  according  to  the  command  and  example  of  Clirift, 
he  defired  toexprefs  towards  them,  firinly  to  believe  that 
he  defired  nothing  more,  than  not  to  be  forced  to  ufe  his 
power  with  that  bold  ncfs  towards  them,  which  he  feared' 
he  muil  ufe  agatnft  the  falfe  apoftlcs,  who  aceiifed  him  of 
too  much  fervility  and  meanncfs  in  his  behaviour  amongft 
them,  ami  reproached  his  miniftry  as  carnal  and  felf-fcck- 
ing. 

3  For  though  we  walk  in  the  flefh,  we  do  not 
war  after  the  flefh. 

That  is,  "  Although  Tyet  dwell  in  the  body,  and  confe- 
quently  am  not  free  from  human  infirmities  and  weak- 
neftes  ;  yet  neithermy  miniftrynormy  life  aretiom  fleftilv 
principles,  by  fleftily  means,  or  flellily  ends."  The  beft 
and  holieft  of  men  in  this  life  walk  in  the  flefh ;  they  are 
clothed  with  a  mortal  body,  but  they  do  not  ivar  after  the 
ffffli,  they  do  not  fight  under  the  banner  of  corrupt  nature- 
Here  »Vr,  The  Chriftian  life  defcribcd  ;  it  is  a  zvarfnrc ; 
we  war\  It  is  a  life  of  \  ieorous  oppofition.  The  Chriftian 
has  many  enemifes  to  connifl  with,  end  to  contcrd  againft,. 
both  outward  and  inward  enem.ies  ;.  in  a  paftive  fenfe,  he  is 
a  Hianpf  ftrife  and  contention,  his  hand  is  againft  many, 
and  many  hands  againft  him  ;  he  doth  not  manage  a  war 
for  the  flefti,  but  againft  the  flefti :  And  in  the  next  verfc 
he  tells  us  with  what  weapons  he  managed  this  war. 

4  For  the  weapons  of  our  warfare  ere  not  carnal 
but  mighty  through  God  to  the  pulling  down  of 
fbrong  holds  ;  5  Cafting  down  imaginations,  and: 
every  high  thing  that  exalteth  itfelf  againft  the 
knowledge  of  God,  and  bringing  into  captivity  c- 
very  thought  to  the  obedience  of  Chrift  : 

Olferve\\txe,  I.  Twt  as  the  life  of  every  Chriftian  is 
a  continual  warfare,  fo  the  miniftersof  the  gofpel  are  more 
eminently  men  of  war  j  they  fight  againft  pnndpaliiies  and: 
4  Z  3-  ^(%'jersi- 


73« 


I!.    CORINTHIANS. 


Chap.  x. 


pulling  down   the  ftrmig  hol.Is  of  him  aiiJ  his.  1 
2.  The  weapons  which  thcfc  ipiiiiiKil  warriors,  \ 


powers;    arui  the  licvil  draw*  aip  iiis   full  Ore  ncjih   to  pull         Tliat  !.»,   having  in  a  ifadiiufs  that  vvliuh    will   revenue 
down  the  office  ot  the  minliliy,  whi^h  is  ciccicd    fi-r  ihe    all   difobidic  nee   up«.ii  rcfradiory  and    rtiil)born   oflVnders, 

)fhiiTi  and  hii.  kiii<^(lr>ni.  fnjiutly,  thi' power  df  exciniini;r.ii.a:i<  nj  urd  both  autho- 
he  riinil'.  rity  ;trid  abiii'y  to  inriiifl  fuch  corpural  pitnillimcnt  as  he 
fc-s  of  the  g<if(i«l  do  make  tifc  of  in  their  conflift  and  judgtd  fit,  by  dilivcriiig  ilicin  un?o  Satan  ;  Yvl.ich  power 
combat  wiih  fin  and  Satan  ;  Tie  urapam  »f  (.ur  wurfnrt  he  rcloKcd  to  inahe  iifc  of,  when  the  {greater  pan  ».t  il'tm 
tre  n:t  carnal  but  flKnttial.  They  arc  nut  carnal  or  flcrlhly  were,  by  their  obedience  to  his  admoniiions,  reduced  la 
weipons  that  wc  iifc,  neither  fraud  or  flattery,  nor  force  ;  yood  order  apain.  Where,  ncit.  That  il  e  api-ftie  defers 
but  fpiritiiai  armour,  wiih  which  we  batter  the  lortrtlFcs  of  the  excommunicatinj',  ar.d  crnfniing  tl  o  (Finders  amorgll 
(in  and  Satan  ;  namely,  the  fword  of  iheSpirit,  the  word  of  them,  they  being  very  many,  i ill  he  had,  bv  exhortation 
CJod,  tlie  plain  and  pcrri)afivc  preaching  of  the  gofpei,  the  and  argnment,  broucht  over  as  many  as  pcflibly  he  could 
holy  Spirit,  miracles  ot  all  forts,  enilntnt  wifdom  and  unio  obedience.  There  is  no  pi.icc  for  ft\ere  remedfcs, 
patience,  exemplary  zeal  and  coiiraj;e  in  executing  and  when  the  di-lafts  have  taktnaiid  infeflcd  ihewhi-te  church: 
infliiflinE;  the  cenfiircsot  the  church    rpon  the   difobedtcnf.     The  oftcnders  i.a  the  chiirchf  when  very  rriaav,  Cifnnot    bfi 

X.  Thefe  weapons  arc  called  mighty  ;  but  mighty  through  cafily  punilhed  ;  for  whengrest  muhitudts  arc  concerned 
(jod;  that  is,  as  quickened  by  the  power  and  prcfence  of  they  arc  like  to  draw  great  multi:i;dts  after  thcni.  The 
(j'xls  Spirit.  Then  is  our  miuilhy  mighty,  when  made  apoflle's  pridtice  in  this  cafe  here,  is  a  gccd  pattern  for  our 
jnighty  through  God.     The  Spirits  of  darkncfs  cannot  be    imitation,  not  to  be  too   forward,   ralli,  and  hally  in   A<i~ 

conquered  but  by  fpiritiisl  weapons.     It  is   as  poflible  to    nouncingthe  ccnfures  of  the  (ihurch,  but  to  prccecd  pru- 

make  an  imprelTion  wii.'i  your  finger  upon  a  w.nll  of  brafs, 

as  forthebeft   fermon  in  the  world  to  make  an   eflxf^uaf 

iinprcHlcn  upon  a  ftr.ncr's  will,  without  the    co-operation 

ami  Cf.MCurring  afflftance  of  the  holy    Spin't;    The  urnpons 

cf  -jur  warfare  are  fp'trhual  and  mighty  ihrcugh  God.      It    is 

the  Spirit  that  gives  them  their  fiiccefs  and  efficacy  :  There 

is  a  real  fpiritu.il  power  and  energetical   prefence  of  Chrift 

in  his  own  inftitutions   and    appointments.       When   the 

fword  of  his  Spiiit  is  tnken  into   the  hand  of  the  Spirit,   it 

works  wonderF.     4.  The  great  and  good  execution  which 

ihe.'"e  fpiritual  weapons  do  effccfl  and  accompliOi,    when 

lhusaccompnr:iid  with  the  power  of  God  ;  they  .ire  mighty 

to  the  fulling   down  tf  prong-holds.      By  which  fome  do 

imderfland  a  particular  beloved  liilt  ;  a  f]jecial  fin,  by  which 

Satan     keips  and  holds  poiTLlTion  of    the  finner's,  heart. 

Oihers   underftand  it    more  generally  of  every  thing  that 

wppofefh,  refideth,  and  hindereth  the  fucccfs  of  the  gofpcl  ; 

and  particularly,  the  ftubborn  will  of  the  finrcr,  which  is 


den'ly  and  gradually  :  firft  tifing  all  fair  means  and  gentle 
methods,  and  waiting  with  all  patience  for  tl.e  reducing 
them  to  their  duty  who  will  he  reduced,  and  th.tn  reveng- 
ing the  glory  and  honour  ofGfdoniy  upon  fuchaswiU 
by  no  tneans  be  reclaimed  or  reduced. 

7  Do  we  look  on  things  after  the  outward  ap- 
pearance ?  if  any  man  trufi  to  liimfclf  that  he  is 
Chriil's,  let  him  of  himfelf  think  this  again,  that  at 
he  ii  Chrifl's,  even  fo  ere  wc  Chriil's. 

Bccaufe  the  faTfe  apof^lcs  had  taught  the  CorJnthir.ns  fo 
defpife  St.  Paul,  upon  the  acctunt  of  his  mean  appearance ;. 
he  here  expoftulatesw  ith  them,  and  defires  to  know  v  hcthcr 
they  would  judge  of  men  by  oiitwani  appearance,  or  by 
inward  worth  .'  As  it  he  had  faid,  "  Arc  ye  fo  weak  as  to 
judge  of  me  by  my  outward  perfon,  by  my  bodily  prefence, 
by  the  ir.eannefsof  my  garb,  by  the  fmallnefs  of  my  (lalHre 
,.    „-  .1,1.  a  «...        by  mv   outward  afpcft  and  countenance  ?  but  if  you   will 

lo  flrotig  an  hold,  that  no  power  fl,o.-t  or  an  Ahotghty    jjdge  of  me,  a.ul  the  pretended  apoflles,.  by  minifleri.l  gifts 


power  can  influence  it  to  firrender  :  Cajlixg  dmn  inagi- 
tii'tions  or  reafonings,  and  proud  conceits,  and  particularly 
iinbelief,,  in  which  linners  fortify  themfelvcs  againf!  the 
conviflions  of  the  word,  difdaining  to  fubmit  theinfelves 
to  the  aballng,  hiiinbie  and  felf-ilenving  way  of  the  gofpcl. 
But  behdldthe  glorious  conqueft  which  the  gofpcl  of  Chrii} 
libtains  over  fmners  thus  fortified  againft  it;  it  ctif.s  dnni 
imaginations.,  ar.d  piiUs  dotvn  every  firong-hdd.  Thus  the 
mitiiltry  of  the  golpel  fpoils  Satan  of  his  arfiinir,  in   which 


and  authority  received  from  Chrill^  furdy  I  have  as  much 
to  fljcw  of  thefe,  as  they  can  pretend  to  fhew  ;  for  in 
nothing  was  I  behind  the  very  chiefcfi  apoftles."  There 
is  no  judging  of  men,  much  Icfs  of  tninilters,  by  outward- 
appearances:  Much  real  worth  fometimes  lodges  within,» 
\\  hen  nothing  but  what  is  defpicabic  and  contemptible  ap- 
pears withcut. 

8  For  though  I  fhould  boa  ft  fomewhat  more  of 


he  trufled,  by  fhewing  the  linner,  that  all  ;his  can  b<  no  our  authority,  which  the    Lord  hath  given   us  for 

defence  to  his  foul  againft  the  wrath  of  God.     5.  The  edification,  and  not  for  your  deftruflioQ,   I  fhould 

improvement  of  the  viftorv  :     The  gofpei  doth  r:ot  only  not  be  aOiamcd. 

lead  away    thele  enemies  Ipoiled,  but   brings  them    into  • 

captivity  and  obedience  to  itfelf.      O  happy  and  blcfled  As  if  the  apoftle  had  faid,  I  have  not  only  an  equal  power 

onqucfi!   Sinners  do  not  only  lay   down    their  arms,  and  3"^^  auihoriiy     wiih  thofe  which  defpife  me,     (the  falfe 

fight  no  more  againft  Chrift,  but  they  repair  lo  his  camp,  t"chcrs)  but  I  have  an  authority  and  power  which  they 

and  fight  for   h'im  with  thofe  reafonings  of  theirs  which  "nnot,    dare  not,  will    not  pretend  unto;    namely,  the 


before  were   employed  againft   him.     O  blcffed   vidlory ! 
where  the  conqueror  and  conqurcd  both  triumph  together. 

6  And  having  in  a  readinefs  to  revenge  all  difo- 
bedience,  when  your  obcdicucc  is  fulfilled, 


power  to  inflift  corporal  punilhments  upon  obltinate  and 
Contumacious  ofK.nders,  and  delivering  them  up  to  Satan; 
whioli  power,  if  at  any  time  I  make  ufeof,  it  is  for  edifi- 
cation, not  for  dcftruclion.  This  rod  is  not  to  be  ufed 
raflily,  but  difcrcctly,  by  roc.     Oijcrje  we,  and  learn  from 

hence 


CHA7.  X, 


ir.     CORINTHIANS. 


7  'o 


hence,  an  excellent  rule,  Never  to  handle  the  renfurcs  of 
the  church  (thofe  edge  tools)  but  with  c?re  and  caution, 
Avith  an  inieniion  to  reform,  not  to  ruin  ;  to  fave,  not 
def>roy  :  Tlie  chuich's  power  is  for  edification,  not  for 
{Ic(lrii£lion. 

9  That  I  may  not  fccm  as  if  I  woukl  terrify  you 
by" letters,  lo  For  hii  letters  (fay  thcy)are  wci;^hty 
and  powerful,  but  hh  bodily  prcfcnce  h  weak,  and 
hi  fpecch  contemptible.  1 1  Let  fuch  an  one  think 
this,  that  fuch  as  we  are  in  word  by  letters  when  we 
are  abfcnt,  fuch  w'dl  xue  he  .iU"o  in  deed  when  we 
are  picfent. 

Oiirapoftle  here  ^oes  on,  \indrcatinghrmrelf  from  the 
afperfionsand  reflexions  which  the  fiffe  teachers  cafl  upon 
him.  Thev  told  the  Corinthians,  that  St.  Paul's  letters 
•were  indcd  fevere  and  authoritative,  terrifying  and  afFright- 
fng:  but  his  pcrft>nal  prcfetice  was  weak,  vuid  his  fpcech 
Cfmtemptible.  Tradition  tells  us,  that  Paul  (according  ta 
his  name)  was  a  man  of  a  very  Httk'  ft.-iturc,  and  his  voice 
anfvverablv  fmall  ;  whence  probably,  the  falfe  apoftles  took 
occalion  to  raife  this  report  of  his  prcfence  and  fpeech.  St. 
Chrvfaflom  faith,  that  St.  Paul's  flature  was  Tow,  his  body 
crooked,  his  head  b;ild  ;  and  when  it  is  added,  that  his 
J'peech  ivfis  ccnfrri:/:li!:/i',  it  cannot  be  underRood  as  it  were 
fo  for  want  of  eloquence,  but  it  is  thought,  that  refers  rather 
to  fome  inni-mity,  or  natural  impediment,  which  the  apoftle 
might  have  in  his  fpecch.  The  gift  of  knowledge  and 
learning,  and  the  gift  of  utterance  and  elocution,  as  they 
are  diftiniS  in  their  nature,  fo  they  are  fcparable  in  their 
Aibjcdl,  and  do  not  always  go  together  ;  a  perfon  of  the 
profoundeft  knowledge  is  not  always  happy  in  elocution 
and  utterance.  However,  in  thcfe  falfe  teachers  we  fee 
the  conflant  method  and  praftice  of  iinpoftorsand  ftduccrs  ; 
namely,  to  afperfe  and  Iclfen  all  that  (land  in  their  light  : 
This  is  an  old  way  of  infmuating  into  the  people.  The 
falle  apoftles  feared  they  fhouid  never  reign  at  Corinth,  but 
by  bringing  St.  Paul  into  difeftccm  with  the  Corinthians  ; 
therefore  they  fay,  /.is  klters  are  -weighty,  but  his  iioa'i/y 
prejtnct  weak.  But  the  apoftle,  ver.  II.  gives  them  to 
underftand,  that  they  fliould  find  him  the  fame  both  abfent 
and  prefent ;  and  that  his  deeds  then  fhouhl  appear  as  aweful 
as  his  words  now  ;  that  when  he  came  again,  ho  v.'oiild 
not  fpare,  but  punifn  all  difobedicnce  Note  here,  That 
Jhe  thing  which  St.  P.u:l  would  have  his  accufcrs  fear,  v.'as, 
that  by  the  miraculous  gift  of  the  Holy  Ghoft  given  to  him, 
to  inflict  corporeal  punifhmcnts  upon  difobedicnt  pcrfons, 
they  Ihould  fpeed  as  Elymas  did,  Acts  xiii.  8.  who  was 
irnitten  with  blindnefs,  &c. 

i  2  5  For  we  dare  not  make  ourfelves  of  the 
number,  orcompare  ourfelves  with  fome  that  com- 
irend  themfelves  :  but  they  mcafuring  themfejlves 
by  themfelves,  and  comparing  themfehes  aniongft 
themfelves,  are  not  wife.  1 3  But  wc  will  not  boafl 
of  thing.s  without  cur  m,eali-.re,  but  according  to 
the  meafure  of  the  rule  which  God  hath  diftributed 
to  us,  a  meafure  to  reach  even  unto  you,     1  \  For 


we  R retch  not  ourfelves  beyond  mr  ir.eajure,  as 
though  we  reached  not  unto  you  :  for  we  are  come 
as  far  as  to  you  alio  in  preachivg  the  gofpel  of  Chrifl. 

Oh/rrve  hcTQ,  1.  St.  Paul's  juft  charg(^,  which  he  briTips 
in  a;^Tinft  the  falfo  apoflles,  for  their  piideand  vznity,  in 
commending  ihcmfLive";,  and  compiuing  themfelves  with 
fuch  as  were  like  themlllves;  Thn  mcnjurir.g  llcmjtives,  ly 
iheKifihcs,  twu  cowpfirin^  thfnijek'cs  ntiK.iii'Ji  tluriijehes,  are 
not  wife.  The  rcafon  why  many  think  themfelves  wifer 
th?n  they  are,  is,  becaufe  they  coir.pare  ihemfilvi-s  ^^il{i 
thofc  il'.at  are  below  themfelves,  and  iwt  above  them  irr 
underftanding  and  knowledge.  }t  is  an  excellent  mean  to 
keep  us  from  pride,  to  conUdcr  how  many  are  above  us  in 
knowledge  ;  and  there  are  thoufinds  fo  much  excelling  u3 
in  underdanding,  that  our  knowledge  is  but  ignorartce  our 
(Irength  but  Meakncfs,  our  fiiith  but  unbelief,  our  fniit- 
fulnefs  but  barrennefs,  compared  with  thuiis.  2.  As  the 
pride  and  vanity  of  the  falfe  apoftlcs,  fo  the  great  modelly 
and  humility  of  St.  Paid,  the  true  apoiUe  of  Chrifl  Jefus  j 
hut  we  will  Hot  loafi  of  things  ivithout  our  meafure,  but  ac- 
cording to  the  meajure  which  Gcd  hath  difuikutcd  to  us. 
Where,  note.  The  apo.lle  makes  his  apolilclliip  or  preach- 
in2;of  the  golpel,  to  be,  as  it  were,  his  fpiritual  excrcife,  or 
running  a  race,  to  which  he  here  alludes  ;  declaring  that  he 
kept  his  provioce,  his  ftage,  his  compafs  of  ground  which 
G(A  had  jnarked  out  to  him  ;  beyond  or  out  of  which 
line,  whoever  pretends  to  riui,  doth  over-extend  iiimfclf, 
and  boaft  without  liis  meafure.  3.  That  the  apoflle's  line 
or  meafure  reached  as  far  as  Coiinth,  where  Chrift  never 
had  been  preached  ;  thither  he  came,  and  there  he  fiift 
planted  the  Chrillian  faith  amongfl  tliem  ;  and  he  takes 
occafion  from  thence,  to  advance  himfelf  above  the  falfe 
apoflles.  (i.j  That  he  could  fhew  a  commi'lion  to  preach 
to  the  Corinthians  :  a  meafure  by  which  God  had  dif- 
tributed the  Corinthians  to  him,  ns  his  proper  province, 
which  none  of  them  could  pretend  unio.  (2.)  Tkut 
>vhereas  they  went  out  of  their  line,  leaping  from  one 
church  to  another,  he  went  on  orderly  in  the  converfion 
of  churches  to  the  faith,  from  Jndca,  through  all  the  inter- 
jacent provinces,  till  he  came  to  Corinth.  3.  That  whereas 
they  came  to  thofc  churches  where  the  gofpel  had  been 
already  preached,  and  fo  could  only  boaft  of  tilings  made 
ready  to  their  hands,  he  preached  the  gofpel  where  Chrifl 
Vasiiot  named  before. 

15  Not  boafling  of  things  without  cur  meafure, 
that  is,  of  other  men's  labours  ;  but  having  hope, 
when  your  faith  is  increafcd,  that  we  fiiall  be  en- 
larged by  you  according  to  our  rule  abundantly, 
16  To  preach  the  gofpel  in  the  /r^/'cns  beyond  you, 
and  not  to  boaR  in  another  man's  line  of  thin  'S 
made  ready  to  our  hand. 

Here  thcapoflle  tells  the  Corinthians,  th.-t  he  woiiid  not 
boaft  of  other  men's  labours,  nor  pretend  any  ti'le  tothofe 
Chriftians  at  Corinth,  nor  any  where  elfe,  v>hom  others 
had  converted,  as  the  falfe  apoftlcs  did  :  Notwithliandi.-.ir 
he  declares  his  hope,  that  when  the  apoftle  ftiouM  have  an 
cn:»incat  fucccfs  amoagft  them,  and  thereby   their  faith 

b« 


754 


II.     CORINTHIANS. 


Chap.  xr. 


be  increafcJ,  that  the  increafe  of  their  faith,  would  jncrcafe 
his  joy  and  comfort,  his  prcfcnt  atlvaniagc  and  future  re- 
ward ;    becaufe  it  was  the  fruit  anil  incrcrfll-  of  tl»e  feed 
wliich  lie  had  liiinf-if  fo\' n   amonj:^  them.     The  a|i;)f]Ie 
atfodoih   f.iitlicr  declare  his  hopos,   that  lie  ilifjiil.i  pr-ju^li 
the  gdfpcl  heyotid  Coriuih,  in  the  region-'' of  A'.haia,  xU'.tre 
it  had  not  hjcn  prcichcd  iR-forc  ;    he    bi-ifii;   unwilling  to 
in;er  upon  other  men's  labours.      Here  in/e,  that  ihv>ui;h 
ordinary  niiniiUrs  arc  fixed  in   particular  ])laCes,  and  con- 
fined to  pariicuKir   churches,  yet   the  apolllcs  had  a  Com- 
miilion  to  go  into  all  places,  and  preach   the  gofpt-l  over 
the   whole   world,  and  were  tied  to  tu>  certain   place  or 
people.     A'jfe  farther,  That  the  apofllc  feems  to  prefer  an 
in(lrunicnt;ility  in  tlie   work  of  couverfion,  before  biinjr 
initrumental  in  the  work  ot  editication.    1~lic  fulfc  apolHcs 
could  only  pretend  to  build  upon  other  mcn'»  foimdations, 
and  carry  on  a  work  by  others  made  ready  lothctr  hands  : 
But  the  apolUe  preferred  preaching  the  L'ofpd  where  Chrill 
had  never  been  heard  of,  as  bcin^'  unwilling  to  build  upon 
another's   foundation,  or  to  boail  of  another  tnan's  line. 
It  is  a  fpici.d  favour  now    vouchfated  by  God  to  us  his 
miuilK-rs,    if   he  puts    the  honour  upon  us,  to  make  tts 
inihuments  in  his  hands,  either  for  converlion,  or  cdifi- 
ca'ii.  n,  either  forbrinning  home,  or  building  upon  a  people. 
H.i^py  we,  if  when  our  predccetlors  have  laboured  before 
vi«,  wt  enter  into  their  labours,  and  fee  the  feed,  vvliich 
tl'.ev  fowed  with  a  laborious  hand,  flouriilung  in  the  lives 
of  our    people,  to  the   joy  of  our  hearts.     Ere  long,  both 
he  ihatlovved,  and  he  that  reapeih,  Ihall  rejoice  togetlier. 

17  But  he  that  glotieth,  let  him  glory  in  the 
Lord. 

Theic  words  are  a  fcal'onabic  exhortation  to  all  the  mini- 
fiers  of  the  £!orpel.  (I.)  To  take  heed  that  they  glory 
Jiot  in  thcmfelvts,  or  in  aiiv  fervices  or  performances  of 
their  own.  As  it  is  the  highcll  acl  of  grace  to  make  our 
toad  of  God  all  th.e  day  long,  fo  tt  is  the  higheft  aft 
of  corruption,  to  make  a  bouil  of  any  thing  we  cither 
have  or  do,  though  but  for  a  moment.  Alas  ;  what 
have  we,  that  we  have  not  received  ?  Or  what  do  we, 
■tv'hercin  we  have  not  been  divinely  afliftcd  ?  And-  if  fo, 
vhy  fhonld  we  glory  ?  Verily,  when  m;ui  is  muft  bent 
and  ftt  \ipon  thefe  gloryings,  God  delights  to  check 
him  therein,,  and  fpit  upon  his  glor)ing  ;  and  fo  jealous 
h  God  of  his  glory,  that  he  fciilom  fulFeis  a  proud' 
minilter  that  ailumcsand  arrogates  to  himfelf,  to  be  either 
icrvicea!  Ic  or  fuccefsful  in  his  work.  (2.)  Thefe  words 
arc  an  exhortation  to  all  the  miniftcrs  of  the  g'lfpel,  as  not 
to  glory  in  thenifelves,  fo  to  glory  in  the  /'-ord  ;  that  is 
I.  To  glory  in  the  work  of  the  Lord,  that  we  promote  his 
kingdom,  his  honour  and  inierell  in  the  world.  2.  To 
glory  in  the  help  of  the  Lord  ;  the  Lord  is  a  Maftcr  in 
covenant  with  us,  and  that  a  covenant  of  grace,  in  which 
every  command  hath  a  promife  annexed  to  it,  a  pronuTe 
both  of  adirtance  and  acceptance.  2.  To  glory  in  the 
reward  of  the  Lord,  expe£ted  by  us,  and  fecured  to  us, 
by  purchafe  and  promile  the  private  Chriflian's  labours, 
fhall  not  be  in  vain  in  the  Lord,  much  lefs  his  faithfid 
miniflers,  who  have  borne  the  burden  and  heat  of  the  day  ; 
let  them  then  glory  in  the  Lord,,  and  not  in  themfclvcs, 


feeing  all  the  good  that  is  in  them,  and  their  acliiins, 
comes  fjoni  him,  and  their  rccompcncc  of  reward  is  fecured 
by  him. 

i3  For  not  he  that  cotnmcr.deth  himftlf  is  ap- 
piovcd,  but  whom  the  Lord  coinincndcth. 

Three  things  are  here  clfrrvuhle,  i.  The  prn.Tencfs 
which  is  in  human  natiue  10  aciinirc,  applaud  and  com- 
mend itfelf.  Man  is  a  pruid  pi.cc  td  hcfli,  and  a  li'.ilc 
apprehended  execllency  in  hiu"ftlf  preiiiitly  puffs  him  up, 
and  he  looks  big  with  conceit :  It  is  rare  to  fee  a  rich  man 
in  ^iits,  and  pooi  in  fpirit:  poverty  cf  fpirit  is  belter  than 
all  the  riches  of  gifts;  yea,  it  is  the  Uticd  ri,:  lies  of  grace. 
2.  Though  a  man  is  prone  to  coiiia^M' and  admire  him- 
fjf,  yet  felf-exarriinatinn  is  no^Pf^raife,  but  rather 
difparagemcnt,  a  fiiamcfid  iudicnti<-n  both  of  jiiide  and 
f'-lly.  He  that  commendeth  hiiv.felf,  is  not  approved  of 
God  or  wife  men  ;  the  fair.e  word  in  Hebrew,  liguitics  fo 
pntlfc  otirfchts,  and  to  he foolljh,  becaufe  ilicrc  is  no  greater 
evidence  of  folly,  than  felf-comir.cndalion  ;  yet  fomeiimea, 
a  wife  man  is  forced  to  boa/l  of  hLs  own  performances,, 
rather  in  a  way  of  felf-vinditation,  than  by  way  cf  felf- 
commendation.  3,  That  it  is  God's  ap[)robation,  and 
not  ourown  commendation,  whicli  is  a  matter  of  true  praife 
and  real  honour.  When  God  and  confcience  bear  wiinef» 
to  our  llncerity,  we  need  neither  our  own  nor  others  com- 
mendation ;  the  open  teflimonv  of  God,  and  the  filent  ap- 
plaufc  of  our  own  conlxience,  is  above  all  commendauoM 
whaiCocver 

CHAP.   xr. 

Our  apcjfik  in  this  and  the  follcnving  chapter,  tntin. 
tipon  a  jvfl  and  necejfary  cmnvicndation  cf  hivifn!/ ; 
he  gives  us  a  large  cctalogite  of  his  fojfenngs  and 
fo-vices  not  to  grace  hiiri/clf,  but  to  glorify  Gcd 
therdy. 

WOULD  to  God  you  could  bear  with  me  a 
little  in  my  folly,  and  indeed  bear  with  me, 
2  For  I  am  je.ilous  over  you  with  godly  jealoufy  : 
for  I  have  cfpoufed  you  to  one  hufband,  that  I 
may  pref"ent;w<  as  a  chafte  virgin  to  Chrifl. 

Ohfcrvc  here,  i.  That  which  the  apoRle  falls  his  folly 
is  his  fpeiking  fo  much  in  his  own  commendation  and 
praife,  becaufe  ordinarily  felf-comnicndation  h.ns  a  very 
great  (hew  of  folly  in  it,  though  not  always.  As  if  he  had 
laid,  "  I  w(.uld  you  could  (bear  with  me  a  little,  in  that,, 
which  looks  like  a  foo!i(h  boafting  in  me,  naimly,  my 
glorying  iff  my  performances,  in  my  fervices  and  fufferings, 
amongd  you  ;  and  indeed,  you  mull  bear  with^e  herein." 
Where  note,  That  although  the  apoflle  lay  under  a  necclTitT 
to  cominend  himfclf  for  the  vindication  of  his  ofiicc,  which 
made  him  iree  from  folly  in  this  matter  ;  yet  becaufe, 
generally  fpeaking,  felf-commendation  ufually  proceeds 
from  folly  and  vanity,  and  fuch  as  did  not  know  the 
necellity  which  lay  upon  St.  Paul  thus  to  fpeak,  would  be 
apt  to  impute  folly  to  him  for  thus  fpeaking,  he  therefore 
calls  it  folly  himfeli  full,  and  tells  the  Corinthians,  they 

diJ. 


Chap.  xr. 


II.     CORINTHIANS. 


735 


did  and  imift  bear  with  if.  2.  The  rcafon  nlligned,  uhicli 
conl>raincd  the  .ipoftle  thus  to  do  it,  was  his  lioly  jcaloufy 
for  them.  He  had,  hy  preachint;  of  the  gofpcl,  brought 
them  to  know  and  believe  in  Chrill,  and  fo,  by  converting 
them  to  tlie  Chiiftian  Kaith,  had  cfpoufed  them  to  Chrill  : 
He  earnellly  therefore  dtfircd  that  he  might  prefent  them 
a  pure  and  chafle  virgin  ;  that  is,  a  fpotlcfs  church  unto 
Chril>.  As  the  Jews  fay,  tkat  M  jfes  cfpoufed  Ifrael  to 
God  in  mount  Sinai,  when  he  made  them  enter  into 
coven;):it  with  him  tiierc  ;  fo  favs  tiie  apoftle  here,  by 
converting  yon  to  the  Chrillian  faith,  I  have  cfpoufed  you 
to  one  hufl)and,  even  Chri(l. 

3  But  I  fear  left  by  nny  means,  as  the  ferpent 
beguiled  Eve  th;'OUgh  his  fubtilty,  fo  your  hands 
fhould  be  corrupted  from  the  funphcity  that  is  in 
CI  1  rill. 

Our  jfpoftle  having  in  the  foregoing  verfe.e,  with  a  rhe- 
torical infinujiion,  begsed  their  pardon  and  their  patience, 
whihl  by  jnil  and  necefliirv  commendation  nfhimfclf,  he 
vinJi  rated  iiis  pi^on  and  oflicc  from  contempt ;  and  hav- 
ing fhe-.vn,  t!;:iHbha|  he  did  and  fa  id,  was  the  fruit  and 
eftlcbcfa  pio(i_sj5»B^fy,  or  holy  love  inixcd  with  fear; 

accordingly,'  h'  •-"    •' cry  pl?.inly  in -this  verfc,  that 

h6  was  really  1,  left  as  Eve  was  feduced  bv 

the  Aibtihy  oi  il.c  U;.  il,  in  tlieir  minds  fliould  he  corrupted 
by  falfo  apo^lc?,  and  feduced  from  the  pure  dcclrine  of  the 
gofpcl  :  For  as  the  noblcft  and  mod  generous  wine  is 
adulterated  by  mingling  it  with  water,  fo  is  tlie  doctrine 
of  the  gofpei  corrupted,  by  irixing  witii  either  philofophical 
ficculations,  or  Je\vifli  traditions,  or  any  fort  of  human 
inveniions.  Well  therefore  miglu  the  apodle  fay,  / /car 
hjl  ynr  minds  Jliould  be  arrtipted,  &c. 

4  For  if  he  that  cometh  preacheth  another  Jefus 
whom  we  have  not  preached,  or  if  v?  receive  another 
fpirit  which  ye  have  not  received,  or  another  gofpcl 
which  ye  have  not  accepted,  ye  mi  'ht  well  bear 
with  him. 

As  if  the  apofile  had  faid,  "  It  is  one  Chrift,  one  Spiiir, 
one  gofpel,  and  not  many  which  we  have  preached,  and 
you  have  received ;  now,  if  your  new  teachers,  the  faifc 
!r)oftlcs,  have  another  Chriii:  to  let  forth,  more  excellent 
^ilts  of  ihe  Spirit  to  boafl:  of,  another  C'fpel  to  preach  unto 
you,  which  I  never  prcaclied  amongit  you,  let  them  be 
heard  and  received  :"  But  this  being  impoiTible,  tliey 
Hiight  w  cll  bear  with  him  in  his  modtd  boarting  and  glory- 
ing in  v.h.-it  he  had  lone  and  fiiifered  amon^it  them,  by 
vvhufe  miniflry  they  were  at  firll  converted  to  Chrifti-nity. 

5  For  I  (uppofe  I  was  not  a  v.-hit  behind  llie  very 
chiei.  tt  apolUes.  6  But  though  I  be  rude  in  Ipecch, 
yeinot  in  knowledge  ;  but  we  have  been  ihorou'li- 
Iv  made  manifeft  amon  >  vou  in  all  things. 

Oij'nie  here,  i.  The  great  modcfly  of  the  apoftle  in 
this  cxpreflion  ;  Ifupi'J'e  I  was  ml  ,t  ivhit  h.hind  tli  d'leJcR 
it'ijiki.  He  mijht  hoVe  uid  he  wcs  cqnc^i  wiili  the.m,  and 
:,i  ionx:  (ei»lc  fu.peiior  to  ilwa-:,  eyeu  ihc  moll  eminent  of 


tiicm,  Peter,  Jaincs,  and  John.  Indeed  the  apolTlcfhip, 
as  an  office,  was  of  equal  honour  in  all  the  apollles  \  but 
even  amoHijfl  them,  fonie  had  more  excellent  gifts,  and 
greater  enlargements,  and  did  more  fignal  ferviccs  than 
others.  Thus  one  of  thnfc  ftar?  ditfercd  from  another  in 
brightnefs  and  glory.  But,  ohjtrvc,  2.  Before  whom  it  is 
that  St.  Paul  thus  c«<mp:ires  himfclf  with  thcchiefeft  apof- 
fles  ;  it  was  not  before  the  true,  but  the  falfe  apoftles,  that 
he  iTiakes  this  niodeft  boaft.  He  did  not  contend  with  any 
of  the  apoflles  of  Chrill  for  the  upper-hand,  nor  (ay,  I 
am  not  behind  any  of  yon,  or  I  ain  better  than  any  of  you  ; 
but  he  only  gives  check  to  thofe  falfe  apoflles  who  under- 
vaiiied  him,  anil  poured  contempt  upon  him.  He  who 
faid  at  another  time,  /  am  net  zcril.y  to  he  cal'.ed  nn 
at-'ftk,  fays  here,  I nm  not  behind  tic  chiefeji  cfifth.  From 
whence  we  Icam,  'I'hat  the  minillcrs  of  Chriii  may  ({and 
upon  terms  of  credit  with  thofe  that  vilify  their  perfons, 
difparage  their  fi:nc1ion,  and  difcredit  that  honoiirable 
work  which  God  hath  called  them  unto.  Though  all 
ambitious  contending  with  others  is  odious,  yet  no  man 
ought  to  betray  cither  tiie  truth  of  GtJd  or  his  own  intcgritv> 
lert  he  iliouiil  be  coii:i!td  contentious.  He  purchafes  the 
opinion  of  an  hiunhlc  and  peaceable  ininiiler  too  dear,  who 
cither  pays  the  faith  of  God  for  it,  or  his  own  credit  ; 
fomething  of  reputation  being  abfolutely  iKCelTary  in  a 
nn'nifl-er,  to  render  his  labours  fuccefsfiiL  3.  The  objec- 
tion which  the  falfe  apoflles,  ihofe  proud  boafters  of  their 
eloquence,  made  againtl  St.  Paul,  namely,  that  he  \y:\s  rude 
in  fpecch.  Tiiat  the  apoltie  had  fi;me  imperfection  in  i)i« 
fpeech  or  utterance,  is  tlie  opinion  of  many.  Others  affirm, 
that  he  was  an  eloquent  preacher,  from  Acls  xix.  i  z, 
where  he  is  compared  to  Mercurioiis  for  it  ;  but  he  did 
not  think  fit,  in  his  minillry,  to  ufe  the  Grecian  'launtmg 
way  in  oftentation  thereof,  that  fo  the  power  of  the  i;ofpc! 
might  not  feem  to  be  placed  in  liHirian  v  ii'dom.  "  How. 
ever,  favs  the  apollie,  thoi«;h  /  ^•  rude  in  fpitch,  \et  t;it 
in  IciKiuL-d^c  ;  if  my  language  has  nothing  c\tra<;rdinaTv 
in  it,  vet  fiire  nothing  can  he  objected  againO  my  ilJll  ia 
the  myilcries  of  falvation.  But  I  n^ed  not  tell  you  of  th.iy, 
who  have  had  the  proof  of  it  in  my  niiniitry  aniong^l  vour- 
felves."  Koic  we  here,  The  manner  and  method  of  St. 
P.iid's  preaching  ;  it  was  grave  and  fcrioiis,  pitnis  and 
ardent,  pl.iin  and  profitable.  No  dotibt  he  could  havt; 
ihe  orator  in  the  pidpir,  as  well  as  the  mort  :  Cut  he 
chofe  rather  to  fpeak  clofc  and  hcine  to  the  conRictices  of 
men,  in  a  phan  and  familiar  flylc,  delivering  all  I'.iscvan- 
gclical  and  apoftolical  precepts  fo  phiinlv,  that  the  weakeli' 
cap.icities  miijht  imderiland  and  receive  fhein.  Plain  truths, 
wiihout  any  art  or  varnifl),  n!ry  be  conveyed  v\  iih  men r 
warmth  and  vigotir  to  the  confeii.nce,  than  all  the  charms  of 
himian  eloquence  from  the  moll  lluent  and  p(-pu]ar  iongii,«_ 

7  Have  I  commi'ted  an  offence  inab^tfin-r  myli.])' 
that  ye  might  be  exalted.  bi-c;iu!'e  I  h.ive  prcithcil 
to  you  the  gofpel  <>f  God  freely  ?  8  I  robbed  other 
churches,  (akiiig  ivages  of  t'.etn  U)  do  you  ieiviee. 
9  And  when  I  was  prefent  wish  you.  and  wanted, 
I  was  charge.ible  to  no  man  ;  for  that  wliicji  \n  a.s 
lacking  to  mc,  thcbrelkrcu  which  cauio  iVcni  Mace- 


uunii* 


IT.    C  O  Tl  1  N  T  II  I  A  N  S. 


ClIA?.  \l. 


donia  fupplicJ  ;  and  in  all  things  I  have  kept  my- 
I'cif  from  being  biudcnfuine  unto  you,  and/;  will  I 
hcL-p  myfc'f.  As  the  truth  of*Chrift  is  in  ins,  no 
man  fhJl  Hop  mc  of  this  boaftin^  in  the  regions  of 
Achaia.  1 1  Wherefore  ?  bccaufe  I  love  you  not  ? 
<iod  knowcth.  1 2  But  what  I  do,  that  I  will  do, 
that  I  may  cut  OiFoccafion  from  thcin  which  dcfire 
occafion ;  that  wherein  they  glory,  they  may  be 
found  even  as  vs-c.  13  For  fuch  a/r  falfe  apoflics, 
*lcrciiful  workers,  transforming  themfclves  into  the 
•apoflles  of  Chrii'h  14  And  no  marvel  :  for  Satan 
himfelf  is  transformed  into  an  an-^el  of  (i^ht.  15 
Tiicrcforc  j< /s  no  uroat  thin 'if  his  minifters  alfobe 
transformed  as  ihs  minillcrs  of  ri.fhteoulncfs  : 
uhofe  end  (hall  be  according  to  ihcir  works. 

Oltfcrvt  Iicrc,  Tdat  St.  Paul,  in  hi.-;  former  epiitlc  to 
-ihi-  Coriiuhi.i!)?,  tibuniiaiuiy  proved  ihc  lawfiiliicfs  of  his 
takinq  malntcnsnv-p  from  thofe  to  whom  he  preached  tiie 
gofpcl  :  Vet  here  he  tolls  the  Corinthians,  lie  preached 
fretly  to  them,  withotit  putting  thorn  to  any  charge,  thoiioh 
at  the  fame  lime,  he  had  fuhftance  from  the  brethren  in 
fvljcedonia.  J'rom  whence  learn,  That  one  church  ought 
to  contribute  towr.-.ds  the  furtherance  of  the  gofpel  in  and 
-fimont^ft  ether  churches.  Here  the  brethren  in  Maccdt^nia 
■fiipplisd  the  apofl.1."  with  maintenance,  whiUt  lie  preached 
to  ihc  church  of  Cotinth.  Ohfirve  2.  The  realbn  why 
St.  P.'.ul  did  preach  the  gofpel  without  receiving  any  thing 
for  the  fame  at  Corinth  ;  namely,  to  cut  off  occafion  from 
the  faifc  apoftlcs,  who  fought  occafion  to  traduce  and  fundcr 
Jiim,  as  a  poor  indigent  fellow  that  preached  for  bread, 
and  gloried  that  he  preached  freely.  Where  note.  That  it 
IS  very  probable,  that  thefe  fulfe  apoflles  were  fomc  rich 
men,  who  took  no  pay  of  the  churches  for  wliat  they  did, 
but  preached,  or  rather  deceived  freely,  and  would  have 
reproached  the  apoftle  as  a  mercenary  preacher,  had  he 
t:iken  any  thing.  From  the  whole,  learn  i.  That  it  is 
at'rceablc  to  the  miml  of  Chrill,  that  the  minifters  and  dif- 
penfersof  his  gofpcl  (Tiould  be  maintained.  A  maintenance 
■for  the  mimftry,  is  certainly  of  divine  right.  2.  That  the 
apolllcs  themfelves  did  not  all  work,  at  leaft,  not  at  all 
timts,  for  their  liveKhood,  but  generally  fpcaking,  did 
-always  receive  mainienance  from  the  churches  :  \cr.  8.  / 
xMcd  other  churches,  taking  wages  of  them.  We  do  not 
-find  the  eleven  apoftles,  after  the  Ih.ly  Ghofl  came  upon 
ihcm,  wrought  afterwards  with  their  hands  for  their  liveli- 
hood, but  gave  themfclves  coniinually  to  pravcr,  and  to 
flic  miniftiy  of  t!ie  word,  Adts  vi.  4.  3.  That  though 
•St.  Pjifl  did  labour  with  his  own  hands  at  Corinth,  and 
rehifcd  maintenance,  for  the  reafon  forcmcntioncd,  yet  his 
example  d'uh  not  enjoin  ns  to  work  for  our  fubliilcncc, 
^viih  the  lab  n;r  of  our  hands,  nor  forbid  us  to  take  main- 
tcnanc-c,  when  \\\z  churches  wc  fcrvcare  .-'ble  to  mnintain 
US.  Si.  P.iul  telk  us  when  lie  wrought  with  his  hands, 
■Jie  had  then  a  power  to  leave  working,  i  Cor.  ix.  6.  Ht: 
lii<l  a  right  to  a  maintenance  fro.-n  the  church  at  Ciirinii, 
lIi.Migh,  upon  prudential  confideration,  he  did  forbear  if, 
fliiJ  iio  law  of  Cliiiit  rcftraincd  him  from  it.     4.  Tiiat 


there  had  bcfn  perHins,  all  along,  from  the  firft  planting 
and  preachin  j;  of  the  gofpcl,  who  have  fought  occafioii, 
and  taken  all  occalions,  though  very  najurtlir,  to  charge 
the  miniftersof  Chrlft  with  covctr.ufncfs,  worldly-miudtd- 
nefs,  and  with  prcachinr,  for  fdthy  hicrc  fake.  It  was  Sf. 
PauTs  own  c^fe  here  ;  and  therefore,  fays  he,  will  I  ghry 
in  thii,  that  at  Corinth,  and  all  Achai.i,  I  have  preached 
freely,  to  cut  olf  <)cca!ton  from  them  thr>t  dcfire  oCfalion, 
to  charge  ino  with  covctoufncfs  and  worldly-inindcdnefs, 
which  he  would  by  no  means  give  them  an  handle  for. 
And  thus  it  continues  to  this  day  :  Let  a  miBiftcr  be  never 
fo  laborious  in  his  ofRce,  or  inofFenfivc  in  his  lift,  if  he 
cxpcds  but  a  mfxicrate  part  of  what  is  his  jufl  due,  there 
arc  thofj  who  will  cltcat  him  of  one  half  of  IVIa  ri^lit,  and 
then  charge  hin-i  with  covctoufiiefs  for  demanding  the  other. 
OhJ'er'jc,  laffly,  Tile  defcripiion  and  character  here  given 
by  St.  Paid  of  the  aportles,  They  trav.<fcrm  ihemfelvci  i^l$ 
fie  r.p-.p.les  of  Chriji  \  that  is,  they  pretcndiihemfilvcs  to  be 
Chriil's  aportles,  and  a6t  as  if  they  were  fuch  indeed  ;  they 
take  Dp  the  doftrinc  of  Chrift  in  fomc  things  which  the 
holy  aj^ofties  taught,  but  it  was,  tkat  they  might  weaken 
the  ertinianon  of  the  true  apoillcs  in  the  hearts  of  the 
■Corinthians,  and  fet  up  th'emfclvcs  tliere.  Thcfc  falfc 
apoflles  were  Judaizing  Chrillians,  wiio  mingled  Judaifiji 
with  Chriltianity,  aud'cndcavourcd  to  bring  the  Corin- 
tlrians  under  the  bondage  of  the  ceremonial  law.  Behold 
here  the  firft  hertfy  with  which  the  wifdom  of  God  wa« 
pleafcd  to  cxercife  the  church,  even  in  the  apofile's  days, 
that  no  church,  and  no  age  of  the  church  might  pafs 
without  fomc  temptation  and  trial  ;  they  tran.fcrm  thmi- 
Jch'es  into  the  apojiles  of  Chri/},  evr-n  as  Satan  himfelf  is 
transformed  into  an  angel  sf  light.  Then  is  Satan  an  angel 
of  light,  when  he  fiiggeffs  good  for  evil  ends  anfl  under 
fpecioiis  pretences  of  bringini;;  glory  to  GikI,  doth  tempt, 
perfons  to  tranfgrefs  the  will  of  God.  Thus  the  falfc 
apoftles  would  pn-ach  error  with  as  great  Zealand  indufirv, 
as  the  apcftles  of  Chrill  did  preach  truth,  and  ufe  their 
utmofl  arguments,  perfualions,  and  motives,  for  embracing 
t)f  error,  which  the  holy  apofUes  did  for  the  entertainment 
of  truth,  fceining  to  do  the  fame  things  that  the  true 
ininifters  of  Chrift  did.  It  is  very  poflible  for  men  to  be 
really  Satan's  inflruments,  animated  and  taught  by  hirn 
to  do  his  work,  againft  the  intercft  of  Chrill  and  his  truth, 
Slid  yet,  at  the  fame  time,  pretend  to  excel  and  go  beyond 
Chrift's  faithful  minillers  in  preaching  truth  and  holinefs. 
So  that  the  highefl  pretences  to  truth,  orihodoxncfs,  free 
grace,  purity,  and  unity,  are  no  fuflicicnt  evidences  of  a 
true  minirtrv.  Satan  and  his  minifters,  who  love  to  tranC- 
form  themfelves  fometimes  into  angels  of  light,  may  pretend 
to  .nil  thefc,  anil  are,  notwithflinding,  the  f«orn  enemies 
of  Chriff  and  his  kindgom. 

16  1  fay  again,  Let  no  nsan  think  me  a  fool ;  if 
othcrwifc.  yet  as  a  fool  receive  inc.  that  I  may  boafl 
myfelf  a  little.  17  That  which  I  fpcak,  1  fpc'ak  ;V 
not  after  the  Lord,  hut  as  it  were  foolilhlv,  and 
this  coiifidcnrcof  boafling. 

!  fere  our  .ipofllc  returns  again  to  his  own  jufl"and  ncccf- 
firy  vindicalicn  of  hiniltlt ;  li:  icknowlcdgesit  unbccomiti^ 

anJ 


Chap.  xi. 


II.    CORINTHIANS. 


737 


and  unfeemly  in  itfelf  fo  boart  much  ;  and  that  boaftine  is 
the  ufual  nuric  of  a  fool ;  but  it  is  no  folly  when  the 
intereil  of  God  and  fouls  require  it .-  It  was  only  feeming- 
ly,  and  not  really,  his  folly;  though  it  hadthe  appearance 
of  folly  ill  oftentation  ;  yet  with  lefpect  to  the  i'cope,  the 
aim,  and  end,  and  delign  of  it,  it  was  needful  and  necella- 
ry.  But  yec  he  tells  them,  that  what  he  had  before  tpo- 
ken,  and  was  now  farther  about  to  fpeal;,  he  Jfjke  not  af- 
ter the  Ltrd;  that  is,  as  if  the  Lord  commanded  any  fuch 
boafting  and  glorying  in  ourfelves,  or  of  ourfelves.  He 
did  not  pretend  to  have  any  fpecial  coionjand  from  God, 
to  enlarge  fo  copioufly  in  his  own  commendation  ;  for  the 
Spirit  of  God  no  where  advifes  us  to  commend  ourfelves, 
or  to  glory  either  in  the  fufterings  we  have  undergone, 
or  the  fervices  \s  e  have  done  ;  Yet  what  the  apoftle  here 
faid  and  did,  though  not  after  the  Lord,  yet  was  it  not 
contrary  to  the*  Lord,  or  to  the  dirfftion  of  his  word, 
which  no  uhere  commands  u-^  to  conceal  what  grace  God 
has  wrought  in  u<,  or  the  good  done  by  us,  upon  a  fitting 
occafion,  and  with  a  lincere  defign,  that  he,  and  not  our- 
felves, nijy  have  the  pra-fe  and  glory  of  it. 

18  Seeing  that  many  glery  after  the  flefh..  I  will 
glory  alfo.  ng  Forye  i'uffer fools  gladly,  feeing  ye 
yijurfelves  3lTQ.  wife.  20  For  ye  fufFer  if  a  man  bring 
you  into  bondage,  if  a  man  devour  ycu,  if  a  man 
tdkcofyou,  if  a  man  exalt  himfelf,  if  a  man  fmite 
you  on  the  face.  21  I  fpeak  as  concerning  reproach, 
as  though  we  had  been  v/eak :  howbeit,  wherein 
foeverany  is  bold,(I  fpeakfoolifhly)  lamboldalfo. 

Here  our  apoftle,  wi:h  fornlBidof  fait  and  fmartnefs, 
rpfleft^  upon  the  CorinthiansJKhom  ironically  he  calls 
wife  men,)  for  fufTering  theml^^s  to  be  iinpof  d  upon  by 
their  falfe  teachers,  to  be  tyrannized  over,  to  be  Ipunged 
upon  and  exhanfted,  to  be  brought  again  into  bondage  to 
Jewifh  ceremonies,  !o  hefmittnnon  the  face;  that  is  tobe 
upbraided  to  their  faces,  becaufe  they  had  fubjeded  them- 
felves  to  fo  mean  and  weak  aperfonas  Paul,  a  lent-niiker. 
However  he  aiiares  them,  that  in  any  thing  according 
totheflelh,  wherein  the  falfe  apoftlcs  could  glory,  he 
could  glory  alfo.  Here  n'.ts,  Thst  by  gl)rying  oft tr  the 
fitfl),  is  meant  glorying  in  any  external  privileges  and  out- 
ward advantages,  particularly  in  glorying  that  they  were 
the  feed  of  Aiiraham,  according  to  rbeficfl),  forthe  Jews 
had  a  veryhigh  opinion  of  themfelves,  as  being  the  feed 
of  Abraham,  and  the  only  people  of  God,  by  vifible  pro- 
felTion,  at  that  tirne  in  the  woald  ;  having  contemptible 
thoughts  of  all  others,  whom  they  called  theprophiim,  and 
the  people  of  the  earth,  likening  them  to  i/sg/.  Now  the 
apoftle  tells  the  Corinthians  plainly,  That  aiihough  there 
is  nothing  after  the  flelli  w  hich  dt  ferves  greatly  to  be  gloried 
in,  ye'r  feeingihat  the  falfe  apoftles  did  pride  thernftlves  in 
thefe  things,  he  could  boaft  of  the  fame  carnal  privileges 
■with  them,  and  glory  afterthe  flefli  as  well  as  themftlves  ; 
and  accordingly,  thu:  he  fpeaks  in  the  following  verfes  r 

2  2  Are  they  Hebrews?  \fpeakingthe  Jewijh  lan- 
Suage]{o  avi  I  :  are  they  Ifraelites  ?  [defcendedjmn 
kluvcd  Jacob'}  fo  am  I :  are  they  the  feed  of  Abra- 


ham ?  \_and  not  profelytci]  fo  dw  1 :  53  Are  they 
miniRers  of  Chrift  ?  (I  fpeak  as  a  fool)  I  am  more  ; 
in  labours  more  abundant  [Man  any  o/tkem],  in 
ftripes  above  meafure,  in  prifons  more  frequent,  in 
deaths  oft. 

That  i?,  I  have  fufFered  more  for  Chrift,  by  ftripes,  by 
in'prifonir.ents,  by  daily  dying,  than  any  of  them  have 
done.  Here  note,  That  thel'e  falfe  teachers,  the  Judaizing 
doftors,  were  moft  certainly  of  the  Jewifn  race  ;  and  that 
they  were  not  only  converted  to,  but  did  prtfach  uj)  the 
faith  of  Chrift;  but  withal,  the  neceffiiy  of  circumcilion, 
and  the  obfervation  of  the  Jev/ifh  rites.  Thefe  teachers 
went  from  Judea,  and  gave  great  difturbance  to  all  Clirif- 
tfan  churches;  as  Corinth,  Galatia,  and  Philippi  :  And 
we  often  find  St.  Paul  complaining  of  them,  by  the  name 
of  thofe  of  the  circumcijion  ;  becaufe  they  required  of  fuch 
as  did  embrace  Chriftianity,  to  fubmit  to  circumcilion  and 
the  Jewilh  law. 

24  Of  the  Jews  five  times  received  I  ioxty  ftripes 
fave  one. 

The  law  in  Dent.  xxv.  3.  allowed  forty  ftripes  to  b« 
given  to  them  that  were  worthy  to  be  beaten,  but  forbade 
them  to  exceed  that  number  :  But  it  being  their  cuftom  to 
beat  them  with  a  whip  that  had  three  cords,  they  muft 
.either  ftop  at  thirty-nine,  or  exceed  and  go  forty- two. 
Here  obfervejThzx  the  apoftle  contending  with  thefe  falfe 
teachers,  proves  the  truth  of  hii  miniftry  and  apoftlertiip; 
not,  as  elfewhere,  from  the  miracles  and  gifts  of  the  Holy 
Ghoft,  ivhich  did  accompany  his  preaching,  but  from  his 
fufferings,  as  being  the  thmgs  which  thefe  falfe  apoftles 
could  not  pretend  unto,  and  fo  could  not  glory  that  they 
were  like  unto  him  in  them. 

1  5  Thrice  was  I  beaten  with  rods,  once  was  I 
floned,  thrice  I  fufFered  fliipwreck;  a  night  and  a 
day  I  have  been  in  the  deep,  26  In  journeyings 
often,  zn  perils  of  waters,  in  perils  of  robbers,  in 
perils  by  mine  own  country emn,  in  perils  by  the  hea- 
then, in  perils  in  the  city,  in  perils  in  the  wildernefs, 
in  perils  in  the  fea,  in  perils  amongft  falfe  brethren  ; 
27  In  wearinefs  and  painfulnefs,  m  watchin-js  of- 
en.in  hunger  and  thirft,  in  fallings  often,  in^cold 
and  nakednefs. 

Behold  what  a  catalogue  the  apoftle  here  gives  of  his 
futFerings  and  fervices :  He  was  fcourged  by  the  Jews  with 
whips,  beaten  by  the  Gentiles  with  rods,  ftoned  by  the 
rabble,  thrice  fuifcred  fliipwreck,  a  night  and  a  day  toiled 
to  and  fro  upon  the  lea,  and  in  great  danger  of  perilliing  ; 
in  journeyings  often,  from  one  country  to  another,  ta 
preach,  plant,  and  propagate  the  gofpcl ;  in  perils  at  fea 
and  land,  by  pirates  and  robbers ;  in  perils  by  his  country- 
men the  Jews;  in  perils  in  the  cities, Damsfcus,  Ephefiis, 
and  Jerufalem  ;  in  perils  in  wilderncfTjs  and  defcrts,  in 
perils  amongft  falfe  brethren,  men  of  the  Chriftian  pro- 
feflion;  in.wearinefs  and  painfulnefs,  by  travelling  from 
place  to  place;  in  hunger  and  th'yft,  in  faftiiigs  often, that 
is,  inncceflitated  hunger  often,  and  in  voluntary  faftings 
5  ^  frequent, 


738 


II.     CORINTHIANS. 


Chap.  xi. 


frequwit  for   fplritaal  p:irpofes ;   in    cold  and  nakednefs, 
that  is,  very  poor  and  thin  in  clothing.   Lord!   whai  tongue 
can  utter,  or  whit    heart  can    conceive,  the  pains  which 
the  apoftle  tool<,  or  the  hazards  which  he  run^  in  preach- 
ing the    gofpel    to  a  lo(l  world?   And  yet   the  good  oian 
heartily    thanks  our  Lord  Jefus  thrift    for  all  that,  who 
liad  counted  him   faithlul,  and  put  him  into  the  minillry. 
Verily  none  of  the  minillersof  Chrift  have  any  reafon  or 
.caufe  to  repent  of  the  choiceof  their  office,  whatever  fer- 
vices  they  underdke,  or  whatever  fufTeriiigs  or  reproaches 
it  either  hath  or  may  cxpofe  them  to.     Alas !   what  is  all 
that  we  feel,  to  what  this  apoftle  underwent?   And  what 
is  all  that  he  underwent  for    Chrift,    compared  ^vith  that 
tranfcendant  reward  which  is  in  the  hand  of  Chrift,  both 
for  him  and  us. 

28  Bcfidcs  thofc  things    that  arc  without,  that 
which  Cometh  upon  me  daily,   the  care  of  all  the 

.  churches. 

The  apoftle's  burden  of  outward  troubles  was  difcovered 
before  :  His  burden  of  outw.irdcireis  declared  now.  Be- 
(ides,  thofe  things  which  were  afflidmg  to  him  from  with- 
out, the  care  and  bulinel's  of  all  the  new-planted  churches 
^V3S  daily  upon  his  heart  and  hand;  befides  all  his  bodily 
labours  by  journeying  and  travelling  inceflantly  from  place 
to  place,  his  folicitouicare  and  thoughtfuliiefsof  mind.for 
the  profperity  and  happinefs  of  all  the  chiirclies  of  Chrift, 
both  near  a:id  at'ar  utt",  was  great  and  prefling  ;  the  holy 
Bi.in  felt  as  much  by  fympathy  as  he  did  by  fenlc.  Many 
were  the  perfonal  troubles  which  he  had  felt,  bat  more 
were  the  churches  troubles  of  which  he  liad  feeling;  con- 
cerning which,  he  thus  exprcneshimfelf  in  the  next  verfe  : 

29  Who  is  weak,  and  I  am  HOt  weak  ?  who  is 
offended,  and  I  burn  not  ? 

That  is,  "  What  particular  church,  or  what  particular 
Chriftian  in  any  of  the  churchesof  Chrift,  is  weak  in  faith, 
or  wavering  in  their  profeflion  ?  Where  is  theperfon  tijat 
is  atTau'ted  with  inward  temptations,  or  outv.ard troubles, 
and  1  do  not  fynjpathize  with  him,  yea,  burn  with  his 
holy  zeal  and  fervent  dclire  for  his  fettlement  and  cftablifti- 
ing?''  Symp.ithy  among  all  the  members,  but  cfpecially 
in  and  among  the  minifters  of  Chrift,  is  a  great  Chriftian 
dti'y:  They  cju;^1u  to  have  a  tender  compallion  to  the 
whole  flock,  and  alio  a  quick  fenfe  both  of  the  fins  and  of 
the  fufterings  of  every  particular  and  individual  member 
and  part  thereof.  As  Chrift,  our  Head,  is  afflicled  in  all 
his  church's  affliiftions ;  io  ought  we,  as  his  minifters  and 
members,  to  beaffliifted  in  all  the  affliclions  of  our  fellow- 
brethren.  He  that  has  no  crofsof  his  own,  muft  f.ike  up 
and  bear  his  bother's  ;  yea,  he  that  has  many  of  his  own, 
iftuft  yet  bear  a  part  of  all  his  brethren-'s  crolFes.  Good 
men  have  ever  been,  and  are  men  of  tender  and  compaf- 
fij.iatc  dirpofitions,  ready  to  mourn  over,  and  lament  for, 
both  the  fins  and  fufTerings  of  others,  from  the  overflow- 
ings of  a  Chrift  like  fpirit  in  them.  True  goodiiefsevcr- 
■uure  promotes  compallion. 

30  If  I    mull  needs  glory,    I  will  glory  of  the 
rnin'.is  which  concern  temc  infirmities. 


By  infirmities  here,  we  arc  tounderftand  fuflFerirgs,  re- 
preaches  and  difgraces,  affliJtions  and  perfecution-,  ft^r 
the  fake  of  the  golpcl.  Where  n„te,  1  hat  the  apuftle 
chofe  rather  to  glory  in  what  Chrift  had  enabled  bun  to 
fuffcr,  than  in  what  ht  enabled  him  tu  du  for  him  ;  he  had 
wrought  divers  miracles,  could  fpeak  divers  tongues,  had 
done  very  great  and  eminent  fcrvices  for  Chrift;  but  not 
a  word  of  thefe,becaufe  thefeindccdwereevider.ces  of  the 
power  of  God  in  him,  and  of  the  favour  of  God  towards 
him,  but  no  demonftrations  of  any  inherent  grace  or  good- 
nefs  in  him ;  whereas  his  patient  bearing  of  fuch  (harp, 
long,  and  continued  fiifFerings  for  the  fake  of  the  gofpel, 
where  undeniable  proofsof  e.Ktraordinary  meafures  of  faith 
and  patience,  of  holy  fclf-denial  ar.d  eminent  love  to  God, 
and  confequently  were  a  truer  and  greater  caui'e  of  boaft- 
ing,  than  extraordinary  gifts,  a.id  miraculous  operations. 

3 1  The  God  and  Father  of  our  Lord  Jefus  Chrift, 
which  is  blelTed  for  evermore,  knoweth  that  I  lie 
not. 

Note,  here,  How  the  apoftle,  in  a  moft  awful  and  foleran 
manner,  appeals  to  the  all-knowing  and  heart-fearching 
God,  that  the  foregoing  accdtint  of  his  fuifeni-.gs  for  Chrilt 
and  his  gofpel,  was  the  exacT:  truth,  and  no  li#.  He  calls 
God  to  bear  witnefs  to  the  certainty  of  all  th.it  he  had 
faid  of  his  fufTerings  and  fervices  :  And  calling  him  the 
Fniker  of  tur  Lord  Jtfm,  who  is  htcffcd  fir  tvtrmore,  afibrds 
an  undeniable  argument  to  prove  the  Godhead  of  Chrift; 
this  doxology,  HrJ/ed/or  evermore,  being  a  term  of  honor 
ufually  annexed  by  the  Jews  at  the  naming  of  Cod. 

02  In  Damafcus  thflPlvnor  under  Aretas  tlie 
king  kept  the  city  of  the  Damafcenes  with  a  gar- 
rifon,  defirous  to  apprehend  me:  33  And  through 
a  window  in  a  balket  was  I  let  down  by  the  wall, 
and  efcaped  his  hands. 

The  .npoftle  concludes  tliischapter,fontinuinga  relation 
of  I'.is  fufftrings,  wiiharcinarkable  deliverance  w.hich  God 
gave  him  from  danger  and  death,  a:  the  city  of  Damafcus, 
inon  after  his  converfion,  of  which  mention  is  made,  Ads 
ix.  24,  25.  The  Je^\vs,  w  horn  he  confuted  and  confounded 
with  his  arguments  at  Damafcus,  fought  to  kill  hini ;  to 
effeCl  which,  they  had,  by  fouie  means  or  other,  brought 
over  Aretas,  who  was  king  under  the  Roman  emperor  at 
Damafcus,  and  he  engages  with  the  Jews  in  perfecuting 
the  holy  and  innocent  apoftle :  He  Ihuts  up  the  gates  of. 
the  citv,  keeps  his  foldiers  in  arms,  and  ufes  all  poilible 
means  to  prevent  the  apollle's  efcape.  But  w  hat  faith 
the  Pfalmift  !  Pfal.  cxxvii.  i.  Except  the  L'jrd keep  the  city 
the  '.ijatchtnen  wakith  but  in  vain;  either  to  keep  out  thofe 
whom  he  will  have  in,  or  to  keep  in  thofe  w hom  he  will 
h.ive  out.  All  the  walls  ihall  be  an  open  gate  to  thofe 
whom  divine  providence  will  have  to  efcape  ;  as  here  St. 
Paul,  bein^  let  down  over  the  wall  by  a  rope  in  abafket: 
Neither  was  it  an  evidence  of  cowardice  that  the  apoftle 
now  flsd,  nor  in  the  leaft  degree  linful;  our  Lord  having 
given  us  a  particular  licence  in  the  cafe,  faying,  When  they 
perfecutey.u  in  one  city,f.y  to  emothtr.  Befide.'.,  the  perlV- 
cution  now  raifcd  v.  as^direttly  levelled  .^gaulft  the  apoftle 

La 


Chap.  xii. 


ir.    CORINTHIANS. 


'39 


in  particular  :  It  was  therefore  pioiifly  done  in  the  dii- 
ciples,  and  prudently  done  in  himfelf,  to  attend  the  means 
of  his  own  prrfervation.  As  the  hufbandman  doth  not 
commit  ail  his  corn  to  the  oven  but  faves  Come  for  feed  ; 
fo  doth  God  in  peruution.  All  are  not  martyrs;  and 
none  thall  be  io  prefeiuiy  ;  they  n)iift  tirlt  finiili  their 
couri'e  of  obedience,  before  ihey  finiih  tlieir  courfe  with 
joy.  Happy  foul,  that  can  fay  with  this  great  and  good 
man,  1  h,.vi  fougkl  the  g'lodfght,  I  have  fini/hed  my  courfe, 
Ihnvekrpt  ihe'fuilh,  1  am  ready  io  he  offered  up  \  hencs- 
forth  is  laid  up  fjr  me  a  cro'.un  of  glory,  -jjhich  fadeth  not 
»-vay.     Amen. 

CHAP.      XII. 

Our  ap.^Jlle  here  purjues  the  argimcnl  ufed  in  the  foregoing 
chapter,  namely,  a  jnjl  and  rucfjfary  vindication  of  him- 
fdjjriyni  the  afperfiom  ofthefjtje  apojlles. 

IT  is  not  expedient  for  me  doubtlefs  to   glory,  I 
will  come.to  vifions  and  revelations  of  »he  Lord. 

That  is,  "  1  acknowledge  it  neither  decent  nor  advan- 
tageous, withrefpeifl  tomylelf,  to  p;o  on  in  farther  boafting 
an<i  gioryiniT  -,  but  lince  it  nisy  henecelTary  with  rcf]jedto 
you,  I  will  declare  wiiat  vifions  andrevclations  I  have  re- 
ceived from  the  Lord  ;  in  which  I  fl)all  give  fuch  an  evi- • 
dence  of  the  favoursof  Chrift  to  me,  and  fuch  a  teftimony 
of  mv  miiFion  from  heaven,  as  none  of  thefe  falfe  apodlcs 
or  deceitful  workers  can  pretend  unto."  Learn  hence. 
That  although  glorying  or  boafting,  in  itftU  is  fo  inexpe- 
diant  a  thing,  favours  of  pride,  and  is  an  evidence  of  folly, 
when  it  is  not  necelTary  ar.d  iiifl.  and  therefore  all  Chrif- 
tians  Ih'jnld  be  backward:  t  that  which  is  fo  inex- 

pedient in  itfelf,  may,  upun  i  jhu  and  fitting  occafion,  be 
not  only  lawful,  but  laudable,  both  a  neccflary  and  com- 
mendable duty.  2.  The  prefent  fuhject  matter  of  St. 
Paul's  glorying;  it  washe.ivenly rapturesand  vil'ions which 
he  gloried  in.  Lrarn  thence,'!  hat  divine  revelations,  ac- 
quainting the  foul  with  heaven,  are  matters  moft  worthy 
of  humbleand  modelfgloryin^.  Oh!  ifGod  would  vouch- 
fafe  to  favour  us  with  the  fight  of  what  St.  Paul  faw,  what 
littlethings  would  crowns  and  ftepters,  empiresandkinf - 
doms  feeiu  to  us  ?  Plow  would  it  n)ake  us  long,  groan, 
and  cry.  to  be  with  Chrift  !  But  though  none  of  us  mull 
expecl:  fuch  raptures  and  ecllacies  asthe  apoflle  had,  bleflcd 
be  God  for  that  clear  revelation  of  this  heavenly  glory 
which  the  .ipoltle  gives,  and  for  th.u  alTurancc  which  faith 
gives,  that  Chi-iil  as  our  forcruinier  is  entered  into,  and 
keeps  his  ponVffion  of  it,  in  the  name  and  (lead  of  all  be- 
r!tvt-r<>?  As  li  I'  prepared  it  for  us,  and  is  daily  preparing 
us  for  that,  at-  1  .'i  his  own  appointed  rime  will  put  nsinto 
the  aOud-  pivl'.j  fion  of  it ;  not  for  a  few  houis,  (which 
was  all  the  apoillc  er  joyed)   but  foa  eternal  ages, 

2  ricnew  a  man  in  Chrift  above  fourteen  years  ago 
(wliei  J  body  I  cannot  tell :  or  whether  out 

oi  ■  '    e!l  ;   God  knc><veth)  fuch  an 

O'  .lird  heaven.     3   Andlkne'.v 

f'  'J  the  body^  or  out  of.  the  bor 


dy,  I  cannot  tell  :  God  knoweth)  4  How  that  he  was 
caught  up  into  paradife,  and  heard  unfpeakable 
words,  which  it  is  not  lawful  for  a  man  to  utter. 

Nnte  I.  That  the  perfon  here  fpt/ken  of  was  doubt- 
lefs himftlf,  orhervvife  it  had  been  no  caufc  or  groiuid  of 
glorying  to  him  at  all  ;  ytt  he  t'peaks  in  ihe  name  of  a  third 
perfon.  Thence  note,  That  they  w  ho  ktiow  nioli  of  God, 
are  moft  modefl  when  they  come  to  fpc.ik  of  themfelves. 
2.  The  defcription  of  the  perfon,  a  7nan  in  Chiji  ;  that 
is,  a  man  acted  by  the  Spirit  of  Chrift,  above  himlclf;  and 
alfo  a  defcription  of  the  place  he  was  caught  up  into, 
paradfe,  thefeat  of  the  blelTed.  Learn  thence,  That  thei  e 
is  a  third  heaven,  or  heavenly  paradife,  where  are  the  con- 
cerns and  hopes  of  holy  fouls :  And  holy  fouls  are  i:ot  U> 
clofely  lied  to  the  body,  but  they  may,  whenever  Goil 
pleafes,  be  wrapt  np  into  paradife,  or  the  third  heaven. 
The  apoftle  not  being  able  to  tell  whether  he  was  in  the 
body,  or  out  of  the  body,  flieweth  that  foniehow  the  foul 
was  there,  though  lie  cauld  not  declare  nor  difcovcr  the 
manner  how.  yVo/if,  •>.  What  St.  Paul  heard  when  thus 
wrapt  up  inroparadife,  namely,  utfpcaktihle  -uiords ,  fuchas 
cannot  be  uttered  ;  or,  if  uttered,  c-uinot  be  underftood. 
Learn  thence,  That  the  things  of  the  heavenly  paradife 
are  to  mortal  men  unfpeak.'ible  ;  there  is  no  human  lan- 
guage that  haih  words  fit  to  reveal  that  part  of  heavenly 
things  which  God  hach  fluit  upas  a  fecret  from  us.  Oh- 
ftt-oe,  laftly,  St.  Paul's  great  humility,  both  in  concealing  ■ 
formerly  this  extraordinary  favour,  and  now  not  without 
'ome  difficulty  and  difguife  meiuicning  it,  though  for  de- 
fence of  the  gofpeljin  a  manner,  conflrained  thereunto  ; 
contenting  himfelf  with  fuch  a  fame  as  his  deportment 
and  outward  actions,  in  lerving  the  intcrefl  of  ChrKt, 
could  produce,  and  no-,  way  avoi<j. 

5  Of  fuch  an  one  will  I  glory  :  yet  of  myfelf  I' 
vf'\\\  not  glor}',  but  in  mine  infirmities.  6  For 
though  I  would  dcfirc  to  "lory.  I  fliall  not  be  a 
fool,  fori  will  fay  the  truth:  but  noxu  I  forbear, 
left  any  man  fliould  think  of  me  above  that  which 
he  feeth  me  to  be  or,  that  he  hearcth  of  me.  ■ 

\if:ye.  the  apoftle  declares,  That  although  this  foretafle 
of  the  heavenly  glory  was  worthy    to  be  gloried    in,  and 
though  he  might    boaft  of  himfelf  as  thus   exalted,  yet  he- 
being  purely  psITive  in  it,  and  advanced  freely  by  God  to 
it,  he  chofe  rather  to  afcrihe  unto  God  the  entire  glory  cf- 
that,  and  content  himfelf  with  gloryingin  fuch  infirmities, 
and  deb  iling  fufFerings,  as   he  could  Ilriilly  call  his  own, 
being  undergone  by   hirn  with  an  invincible  courage  mid 
conftancy  of  mind.     However,  he  allures  them,  that  if  he 
had  a  mind    to  glory  of  tliis  rnpinre  and    revelation,  hsi 
might  do  it  without  folly  or  vanity,  it  being  moft  certainly 
true  ;  but  he  chofe  rather  to  forbear,  left  he  fliould  ihereb-,'- 
give  occafion  to  any  toover-value  him,  and  to  think  more 
highly  of  liim,  than  hts  common    behaviour,  his  ordinarv 
wordb  and  acTions,  gave    them  rrafon  to  do.     A  wife  and 
good  man  is  not  ambitious ,of  more  applaufe  or  commenda- 
tion than  what  his  prr'onal  ml  on  h  defer  veilly  challenges  ;h3 
ddiresno  mn;i  to  thi:.L.or  fpeak  of  h!ni  .ibove  that  which 
5  A  2  ht 


7io 


U.    CORINTHIANS. 


Chap.  xii. 


he  appeareth  to  be,  which  is  aKvaysas  he  really  is,  being 
that  in  reality,  which  he  is  in  appearance. 

7  And  left  I  fliould  be  exalted  above  meafure 
through  the  abundance  of  the  revelations,  there  was 
given  me  a  thorn  in  the  flefh,  the  melTenger  of 
Satan  to  buffet  me,  left  I  fliould  be  exalted  above 
meafure. 

Note  here.  The  great  and  fpecial  fin  which  St.  Paul  was 
in  iJanger  of,  by  the  abundance  of  revelations,  namely,  the 
iin  of  fpiritual  pride.   Learn  hence,  That  heavenly  revela- 
tions may  be  matter  andoccafion  of  nnmeet  and  fiofulex- 
altati'on :  The  holieft  Chriftians,  afier  their  moft  heavenly 
acquaintance,  are  not  out  of  danger  of  fpiritual  pride,  or 
being  too  m\jch  exalted.     Prideis  inch  a  fin  as  the  holiell 
faint  is  not   fecured  from  ;  no,    not   when    he  hath  been 
hearing  utterable  words,  and  feeing  the  heavenly  paradife 
jtfelf  ;no,not  if  ha  came  down  from  the  third  heaven, newly 
fromconverfe  with  angels,  yet  bringing  an  imperfect  nature 
■with  him,  is  he  not  out  of  danger  of  this  fin,  much  lels  is 
he  fo  when  he  cometh  oft  his  knees  from  prayer,  &c.   2. 
The  way  and  means  which  the  wildom  of  GjJ  made  ufe 
of  for  preventing  St.  Paul's  falling  into  this  dangerous lin 
of  fpiritual  pride,  and  that  was,  the  giving  him  a  thorn  in 
the  flefti  ;  a   bodily  pain,  fay  fome  ;  a   bitter  perfecution 
fay  others ;  fomething  thauvas  very  afflicYive  totheflelh, 
fay  all.   Learn  hence,  That  fpiritual  pride  is  fo  dangerous 
a  fin,  that  it  is  a  mercy  to  be  freed  from  it,  evenby  bodily 
pain  :  Godfeethour  danger  when  we  fee  not  our  own  and 
will  hurt  the  body,  tofave  thefoulof  his  deareftchildren. 
Oh,  how  much  belter  is  it  that  the  bodvfhould  fniart,  than 
that  the  foul  fliould  be  over-much  exalted  !  It  is  an  happy 
thorn  inilie  flefh,  which  lets  the  peiVilent  and  corrupt  blood 
of  fpiritual  pride  out  of  the  foul.     Lord  !    why  do  we  con- 
tend and  quirrcl  with  thee  for  every  fitknefs,  bodily  pain, 
or  afiiichve  crofs .'  Can  fin  be  prevented   or  killed  at  too 
dear  a  rate?   3.   This  thorn  in  the  flefli  is  called  the  me/- 
fenger  ef  Satan,  from  whence  St.    Chryfoftom  concluded 
that  it  was  fnme  evil  angel  that  was  permitted  and  impow- 
erelJ-by  God  to  fcourge  and   buffet  him.     The  fufferings 
of  the  bell  and   holielt   perfons  in  the  flfOi..  may  be  the 
bufferings  of  a  melTenger  of  Satan,  and  yet  be  from  God. 
Gatan.certairly   intendeth  our  hurt,  but    Go(!  over-rules 
Kim  as  an  inltrusient  to  do  us  good  :   It  is  no  proof  that  a 
man  is  not  a  child  of  God,  becaufe  Satan  has  a  pcrniiffion 
to  torment  1^5  flefli.  The  mtflenger  ol  Satan  was  fent  to 
buffet  me.  Says  St.  I'aul,  left  I  ihoulil  be  exalted. 

8  For  tliisthinglbefought  the  Lord  thrice  that 
it  mi^ht  depart  from  me. 

Nitehere,  i.  The  perfon  prayed  to,  the  Lord ;  that  is, 
the  Lord  Jefus,  as  appears  by  the  two  next  vcrfes,  tliat//'e 
fi'ufr  of  Chr'ifi  may  rejf  tipin  mr.  Here  is  an  inllance  of 
pr.iver  dir«>fted  to  Cfirift,  therefore  here  is  an  infbnce  of 
Chrft's  divinity  ;  prayerniade  to  Clirifb-atall  times, in  sll 
plac?5,  and  for  all  thin^is  is  an  evidence  of  liis  omnilcience, 
omnipotence,  and  oniniprefence,  and  conlequently  of  his 
being  truly  and  f  frentidliy  GikI.  2.  The  (ubjeft  matter 
«f  this  piayer,  and  that  was,  for  the  reuioval  of  the  aLlic- 


tion  :  I  prayed  thalil  might  depart  frnmme  ;  toge. her  with 
the  reiterated  frequency  of  it,  /  be/ought  the  Lord  thrice. 
Learn  hence,  Th.u  peace  with  God  doth  not  make  the 
flefh  infenfible  ;  a  good  man  may  groan  umler  bodily 
pain,  and  lawfully  pray  for  the  removal  of  it ;  yea,  be  oft 
in  prayer  for  it  ;  earnefl  and  frequent  prayer  is  not  un- 
fuitable  to  fiiarpafflidion  :  For  this  1  brf'ughtthe  Lord  thrice. 
Where  mark,  St.  Paul's  conformity  to  his  Saviour,  who  in 
his  agony  prayed  thrice  that  the  cup  might  pafs,  but  both 
ofthcmwnh  profound  fubmifhon.  A'!/<f  alfo,  That  the 
apolMe's  gifts  of  healing  was  not  to  be  ufed  at  their  own 
plf  afure,  (then  St.  Paul  might  have  healed  himfclfj  and 
for  the  conformation  of  the  faith,  \vhen  it  pleal'ed  tlieholy 
Spirit. 

9  IT  And  he  faid  unto  me,  My  grace  is  fufficienC 
for  thee : — 

Ncte  In  this  anfwer  that  is  given  to  St.  Paul's  prayer, 
that  the  mercy  prayed  for,  is  not  in  ki:id,iiven  in  untoh:m, 
but  promifed  grace  and  ftrength,  v^hich  is  better  than  the 
mercy  he  prayed  for.  Learn  hence.  That  the  frequent  and 
eariiell  prajersof  the  mofl  holy  and  eminent  faints,  for  de- 
liverance from  outvv-ard  troubles,  may  rot  begrantediu  the 
kind  or  thing  defired.  We  are  net  lords,  but  beggars,  and 
mulf  leave  it  to  God  to  determine  the  matter,  the  manner, 
the  meafure,  the  time  of  our  afflictions.  /Ys/e  farther. 
That  as  in  the  prayer,  fo  in  theanf*er,  St.  Paul  was  con- 
formed to  Chrift ;  the  one  was  heard,  but  not  by  the 
paffmg  of  the  cup;  the  other  was  heard  but  not  by  re- 
n-ujving  the  thorn  in  the  flefh  ;  but  both  were  heard  by  af- 
furance  and  f'upply  of  divii^A^gth,  and  fufEcient  grace 
to  help  in  time  of  need  :  ^^Kjfvnto  me,  iVy  grace  isjff- 
fiiient  for  thee.  Learn  hflBVThat  the  grace  of  Chrift  is 
fufficicnt  for  his  people  in  dPfheirsffliftions;  fuSicieni  for 
their  prefcrvation  to  keep  them  from  falling  away  from 
God  and  god!inei^,by  the  temptation  which  always  attends 
af?licti(in  ;  fiiiKcient  for  their  fuftentation,  to  uphold  and 
fupport  them  in  and  undrr  thtir  heavieft  prefTurts  and  af- 
fliifijon?  ;  and  fufiicient  to  render  their  afflictions  truly  ad- 
vantageous and  ferviceable  to  them,  to  muke  them  more 
holy,  humble,  heavenly,  conformed  unto  Chrift,  &c. 

— For  my  ftrength  is  mad  perfed  in  weaknefs. — 

This  is  not  to  be  underftood  as  if  our  weaknefs  added 
any  tViing  to  Cod's  power,  or  could  make  his  power  per- 
fect :  But  our  weaknel"s  renders  God's  power  mere  illuf- 
trious,  he  delights  in  and  under  our  weaknefs,  to  nunifeli 
mort  of  his  helping  power  ;  as  the  rtars  never  Ihine  fo  glo- 
rionily  as  in  the  fharpeftfrofly  night,  fo  the  power  of  God 
never  appears  fo  fignally  3ndcon!p'cuonny,3s  in  and  under 
our  v-cakn'-rs.  Learn  hence,  1  liat  when  God,  upon  our 
prayer,  doth  not  deliver  us  from  bodily  fulTerings,  he  will 
be  fiire  to  come  in  with  fiifficient  grace,  and  inanifttV 
his  ftrength  in  our  pain  and  weaknei'j.  We  never  thought 
how  ninth  or  how  long  we  could  bear  and  hold  out,  until 
God  made  nianifefV  his  own  ftrength  in  our  weaknefs. 
More  of  the  power  of  grace  is  ften  in  the  fufferingsof  be- 
I'evfrs,  than  ever  wa>  fetnin  their  prolperity  :  Beg  then, 
0  Chriltian  '  more  importunatily  for  divine  ftrength,  than 
for  the  dtp  .riing  of  the  thorn  :'  Grace  is  better  than  ea.** 


Chap,  xii 


II.    CORINTHIANS. 


741 


or  health  ,  the  one  isproper  to  faints,  the  other  is  common 
to  wickeJ  men  and  brutek. 

— Mofl  gladly  therereforewill  I  rather  glory  in 
my  infirmities,  that  the  power  of  Chrift  may  reft 
upon  me. 

Here  our  apoftle  tells  the  Corinthians,  that  rr.oft  glaJly 
he  chofe  rather  to  glory  in  his  ;<fflidions  and  tribulations, 
than  in  his  vifions  and  revelations,  becaufe  by  them  he  had 
greaterfxpenenceof  thepowerand  prefenceof  Chrift  with 
him,  and  iVroporting  of  him  under  all  his  prefTurcs.  Learn 
hence,  i .  That  the  people  of  God  are  fupj)orted  underhand 
carried  through  all  iheir  fufFerings  and  afflictions,  by  the 
power  of  Chnlt  :  Adivine  powerabove  their  own  ftrengtli 
l.ke  everlafli.ij;  arms,  is  underneath  them  in  the  hour  of 
trial,  s.  That  to  glory  in  affliftions  and  tribulations,  is 
an  high  pitch  nfhoiinefs  and  grace,  but  attainable.  To 
glory  in  tribulation,  is,  (i.)  To  rrjoice  in  it,  (2.)  To 
exprefs  tiiat  jc.y  outwardly  upon  a  fit  occalion.  (3.)  To 
exprefs  it  with  a  great  dei;ree  of  exultation  and  boafling. 
Many  of  the  martyr.^  were  fo  far  from  changing  counte- 
nance at  the  ft.ike,  that  they  fung  and  triumphed  in  the 
midit  of  the  flnmes  But  can  any  comfort  be  derived  frons 
this  for  linful  infirmities  ?  ,^nf.  From  the  power  of  Chrill, 
inthis  text,  there  mjy.  Thus  the  poAertul  mediation  and 
interceflion  of  Chrift  is  niigniried,  in  procuring  the  ac- 
ceptance of  ourperfons  and  fervices,  notwithftanding  the 
fmful  infirmities  cleaving  to  them  :  Alfo  the  power  of  his 
grace,  will  at  death  be  magnified,  in  pnrging  and  purifying 
his  people  from  all  theirdrol'i  and  dregs,  'i  liereisnothing 
uneaty  to  a  child  of  God,  but  theie  is  fomething  in  Chrill 
to  alleviate  it  ;  the  wrath  of  God  u'leafy,  the  law,  as  con- 
deinningjis  unealy  and  unpieaiiig;  but  ChrifV  hasdelivercd 
from  the  curie  of  the  law,  failsfied  the  julfice  of  God, 
fanftified  the  crofs,  Uvectened  death.  Oh,  how  adorable 
k  the  power,  how  defirable  the  grace  of  Chrift  ! 

10  Therefore  I  take  plcafure  in  infirmities,  in  re- 
proaches, in  ncccffities,  in  perfecutions,  in  diftreffes 
for  Chrifl's  fake  :  for  when  I  am  weak,  then  am  I 
ftrong. 

A''ofehere,i.  The  high  and  heroicpitch  which  St.  Paul's 
fpirit  was  raifed  to,  he  took  fUa/urein  riproaches  and  per fe- 
cuti'jnt.  Pleafure  is  a  degree  beyond  joy  ;  though  thefe 
fuiFerings  were  painful  to  the  flefh  yet  were  they  pleafmg 
to  the  fpirit:  AQsriftian  may  not  love  that  which  he  bears 
yet  may  he  love  to  bear;  to  bear  is  the  patience  ofnecef- 
11'.}';  to  love  to  bear,  is  the  patience  of  virtue  ;  to  delight 
to  bear  rcproTch  or  perfecution  forChrifb,  is  txpreflive  of 
the  highcft  aff;ction,  towards  Chrift,  and  lowcftfnbjeftion 
to  him.  If  nature  fuffers  not  a  faint  to  take  pleature  in 
reproiiches,  as  fnch,  )  et  grace  enables  him  to  take  pleafure 
ill  what  he  isreprojcbed  for.  2.  The  caufs  afTigned  why 
theapoftle  tookfuch  plralure  in  his  fufFcrings  and  abafe- 
menrs,  becaufe  they  gave  him  fuch  experience  of  thepower 
of  C'?rift  :  Infoniuch  that  when  he  was  nioft  weakin  him- 
felf,  he  was  then  moft  ftrong  in  him  :  When  I  am  -weak, 
then  am  I /Jrang  ;  which  words-are  a  divine  paradox  or 
liddle  :    The   apcftle  afHrms  one  conirary  of  auuiher  : 


Weakncfsis  contrary  to  ftrength  ;  how  then  can  a  weak 
man  be  ftrong,  when  he  is  wcdk  ?  Hie  meaning  is,  that 
when  a  Chriftian  is  moft  fenfible  of  hisown  weaknefs,  and 
moftdiffident  and  diftruftful  of  his  own  ftrength,  then  the 
power  of  Chrift  refts  upon  him,  and  he  experiences  di\  ine 
ftrength  comiiitr  in  tmto  him.  Chrift  fills  none  but  the 
hungry,  nor  doth  he  ftrcngthen  any  but  the  weak;  only  by 
going  out  of  our  ftrength, do  we  get  ftrength  ;  when  in  aw 
humble  fei^fe  of  our  weaknefTes  we  reft  upon  Chrilt  the 
posverof  Chfill  refts  upon  us. 

1 1  f  I  am  become  a  fool  in  glorying  ;  ye  have 
compelled  me.  For  1  ought  to  have  been  com- 
mended of  yon:  for  in  nothing  am  I  behind  the  very 
chicfeflapoftles,  though  I  be  nothing.  12  Truly 
the  fign.s  of  an  apoftle  were  wrought  among  youin 
all  patience, in  figns, and  wonders, andmighty  deeds, 
13  For  what  is  it  wherein  ye  were  inferior  to  other 
c\i\irchts, except  it  ^f  that  I  myfelf  was  not  burden* 
fome  to  you  .•"  forgive  me  this  wrong. 

Here  again  does  our  apoftle  excufe  hisboafting,and  tell? 
the  Corinthians  that  ihay  had  compelled  hitn  to  it,  and 
ought  to  have  fiived  him  the  labour  of  it,  by  defend  ing 
him  themielves  :  For  he  had  done  andfufTered  asniuch  as 
any  of  the  moft  eminent  apoftlcs,  though  he  looked  upon 
all  as  nothing  ;  and  confequen:ly,  his  fervices  and  fuffer- 
ings,  his  miracles,  (igns  and  wonders, were  lufficient  argu- 
ments, and  undeniable  deinonftrations  that  he  was  indeed 
an  apdiHe  of  Jefus  Chrift.  He  farther  adds.  That  the 
church  at  Corinth  had  3^  great  and  excellent  gifts  of  ilie 
Spirit  beftowed  upon  thern  by  hisminiftry,  as  any  church 
whatfoever;  all  the  difference  \\  as,  that  whatever  was  done 
for  them,wasdone  freely:  He  fpared  their  purfes.and  put 
them  to  no  charge,  Now,  fays  he,  if  that  be  a  wrong,  I 
hope  you  can  eaiily  forgive  it.  Corinth  was  a  very  rich 
and  wealthy  city, but  tiiey  loved  a  cheap  gofpel:  theapof- 
tle fpared  their  purfes  not  becaufe  they  v/ere  unable,  but 
unwilling  to  draw  them.  Here  chftrve,  That  the  people 
ought  to  give  teftimony  to  their  minillers  integrity  ,anddo 
all  that  in  them  lies  to  fupport  and  mamtain  the  honour  of 
hisminiftry  ;  J  ovght;  fays  the  apcfile,  /o  he  cornnifnded  nf 
_j"5.v.  iVo/f  farther. That  when  the  people  omit  and  nef  led: 
this  nccefTary  part  of  their  duty  towards  the  mtn;fters,  it 
i',  lav.ful,  and  not  dii'commendable,  for  the  iHitiifters  of 
Chrift  themielves,  in  a  moft  humble  manner,  to  dedai-e 
both  what  they  have  been,  and  what  they  have  done  -.In 
nothing  urn  ]  hthtnd  the  very  chiffji  ap-Jites,  thcugb  1  he 
nothing.  Asif  the  apoftle  had  faid,  "Verdy,  I  am  as  much 
an  ,i['.>fi!e  as  they  who  think  fhemfelves  more  than  apoltles, 
though  you  and  iliey,  ihrougii  envy,  count  me  nothing, 
anc!  though  1  in  huoiiity  count  myfelf  nothing."  T  htis 
the  rr.iniiiers  of  Chr:ft  nn\>-  (fand  upon  terms  of  credit 
with  any,  who  lay  their  perfons  low,  that  they  may  difpa- 
rac;e  their  work,  aiul  lay  their  pcrions  low,  to  -Alrich  God 
h«ih  called  them  :  Though  the  minifters  antJ  mcmbcrf  cf 
Chrift  ought  in  lowlinefs  lofulvnitto  oneanothfr,v  tt  itinfl 
they  not  lubmit  to  the  prideorlufhof  3iiy,liow  high  foe  ver 
in  thcirowi),  or  others  account. 

J<4  Behold 


^t2 


II.     CORINTHIANS. 


Chap.  xii. 


14  Behold,  the  third  time  I  am  ready  to  come  to 
you  ;  and  I  will  not  be  bmdcnrome  to  you;  for  I 
fieknot  your's  but  you.  For  the  children  ontjht 
not  to  l.iy  up  for  the  parents,  but  tlie  parents  for 
the  children.  15  And  I  will  very  j^ladly  fpend  and 
be  fpentfw  you  ;  though  the  more  .ibundantly  I 
Jove  you,  the  lei's  I  be  loved. 

The  apoftlehere  ncq.iaints  the  Corinthians, that  he  pre- 
parcil  himlelf  a  third  time  to  come  unto  them,  being  pro- 
viJciuiaily  himleretl  twice  before, yet  with  a  firm  refoliiiion 
iKit  to  be  anv  w.iys  bnrdenfonie  to  them  ;  for  he  coveted 
i.')t  their  pnlfclTions,  but  was  dciirous  of  their  ialvation  : 
Aiiil  »s  a  parent  hys  up  for  his  children,  tnd  t;ikes  not 
from  then:  ;  fo  he  defined  as  their  fpiritual  father, to  enrich 
them  with  fpiritual  good  things,andnotto  take  from  them 
•  any  tenvporal  riches.  Nay  he  addi,  thai  he  was  willing  to 
i'per.d  and  be  fpent;  that  is, to  fpeiid  his  time, his  flrength, 
,'iis  pjiiis,  his  life  ;  although  he  met  with  very  undue  re- 
turns from  fome  of  them,  who  loved  him  fo  little,  becaufe 
h  e  loved  chem  fo  much  ;  (hewing  more  kindnefs  (o  the 
falfe  apofllcs,  than  ro  him  their  fpiritnal  father.  Behold 
liere  an  iiuitable  partem  of  minifterial  diligenceand  faith- 
fiilnefs,  love  and  affe<fi:ionatenefs;  the  apoltle  was  willing 
TO  fpend  and  be  fpent;  not  only  in  his  purfcanti  pains, but 
time  and  flrength,  lile  and  health.  Oh,  how  tender  are 
I'ome  of  their  carcafe,  how  fearful  of  their  fkin,how  fpar- 
ing  of  their  pains,  for  fear  cf  flioriening  their  days,  and 
h.ifteniiig  their  end  !  Whereas  the  lamp  of  our  lives  can 
rever  burn  out  better  than  injl'ghiing  others  to  heaven  : 
]s  it  not  better  that  our  flefli  confume  with  indnflry  and 
tifefiilnefs,  titan  wear  out  with  ruftnnd  idlenefs  ?  As  it  is 
ilie  doty,  fo  it  is  the  difpofition  of  the  faithful  minifters  of 
Chrift,  to  (psnd  and  be  Ipent  for  fouls. 

16  But  be  it  fo,  1  did  not  burden  you  ;  neverthe- 
kfs  being  crafty,  I  caught  you  with  guile.  17  Did 
I  make  a  gain  of  you  by  any  of  them  whom  I  fent 
unto  you  ?  18  I  dcfired  Titus,  and  with  him  I  fent 
a  brother.  Did  Titus  make  a  gain  of  you?  walked 
we  not  iui  the  fame  fpirit  ?  walked  ut  not  in  the  fame 
fteps  ? 

Here  the  apoftle  anfwers  an  objection,  which,  without 
any  j'jft  caufcjwas  made  agaiiifl  him  by  fome:  It  was  fug- 
geited,  "That  though  he  was  not  burdenfome  to  the  Co- 
rinthians hiinfelf,  nor  took  any  thing  of  them  for  preaching 
the  gofpel.yet  that  he  cunningly  and  craftily  fent  others  to 
them,  and  fet  them  at  work  to  take  money  for  him." 
Nov/,to  wipeoft'this  afperfion,ihe  apoltle  appeals  to  them- 
ftl-.  es,  whether  any  ptrfon  he  ever  lent  to  them, received 
any  thing  tf  them  for  his  ufc  ?  Neiihcr  1  iiU'i  nor  Luke 
inade  a  gain  of  them,  but  with  the  fame  generofiiy  and 
freedom  preached  ihe  gofpel,  and  communicated  the  riches 
i)f  graca  to  their  fouls.  When  the  minilters  of  thegofptrl 
at  an>  time  call  in  ihealTiftance  ot  others  to  help  thfm  in 
their  work,  their  care  is  to  employ  fuch,  as  near  as  they 
c.in  judge, who  are  of  the  fume  fpirit, a;ul  walk  in  the  lame 
tlep.  wills  (heiiilelves.  St.  Paul,  litus, and  Luke, all  agree 


together  in  carrying  on  a  generoMs  dffign  for  the  preach- 
in;>  the  gi>fpfl  10  ilie  Corinthians  freely,  are  of  the  fame 
mind  and  pradicc  in  e\  cry  thing. 

■  19  Again, think  yc  that  we  exctifc  ourfelvcs  unto 
you  .''  we  fpeak  before  God  in  Chnfl :  but  Ac  do  all 
lhing.'>,dearly beloved, foryour edifying.  20  Fori 
fear,  left  when  I  cornel  fliall  not  find  you  fuch  as  I 
would,  and  tluH  I  (hall  be  found  unto  you  fuch  as  ve 
•would  not:  left  there  he  debates,  envyings,  wraths, 
flrifes.back-bi tings, whifperings,fwfcllings,  tumults: 
21  Andlejl  when  I  come  again,  my  God  will  hum- 
ble me  among  you,  and  that  I  fliall  bewail  many 
which  have  firmed  already,  and  have  not  repented 
of  the  uncleannefs  and  fornication  and  lalciviouf- 
nefs  which  they  have  committed. 

As  if  the  apcftlchad  faid, "Think  not  that  for  any  finif- 
teror  by  ends  of  my  own, I  exciife  vnyfeif  fo  often  to  you, 
for  deferring  fo  long  my  promifed  and  intended  journey 
among  you,  for  all  1  do  is  v.  irii  an  eye  io  your  advantage. 
It  is  your  benefit  and  reformation  I  aim  at  ;  for  verily,  I 
fear,  whenever  I  come,  1  (hall  find  thefc  fins  imrepenied 
of,  and  unhumbled  for,  by  many  of  you,  whicii  will  be 
matter  of  humiliation,  fcrrow,  and  lamentation  to  me  - 
and  that  I  mufl  beneceiritated,contrary  to  my  inclinations 
and  defires,  to  inflict  ccnfures  and  corporal  puni/hments 
upon  many  amongyou,  for  the  fchifm5,dtbattsand  ftrifes 
of  fome  ;  for  theuncleannef',fornication,aridlafcivioufnefs 
of  others."  A'o/f  here,  i.  Wh;u  great  diforders  andfcan- 
dalous  crimes  were  found  in  the  church  of  Corinth,  anii 
yet  flie  retained  the  denomination  and  character  of  a  true 
church  ;  the  apoftle  fe.irvand  riOt  without  caufe, that  he 
fliould  find  debates,  envyings,  wraths  and  flrifes  among 
them,  the  ufual  and  necefijry  confec^usncesof  fchifms  and 
faiJtions  in  the  church.-  2.  That  notwithftandng  all  thefe 
corruptions  and  fcandalous  abufes,  St  Pa'.'.l  neither  fcpa- 
rates  himfelf,  nor  perfuades  any  to  feparaie  from  them. 
Nothing  will  Jullify  a  feparation  from  a  church,  but  that 
which  makes  a  feparation  between  God  and  that  church, 
namely,  herefy  in  doctrine,  or  idolatry  in  w  orlhip. 

CHAP.     XIII. 

Our  apojlle  hehig  ccme  to  the  cmdufion  ofthisfecmd  epijllt, 
Itts  the  Corinthians  k^yw,  that  he  had  a  third  timere- 
folved  to  ccme  unto  them,  and  to  hejharp  againjl  fucK  of 
them  with  his  ecclrfinjliccd cenfures,  as  liejonnd  unreft  nn- 
ed  : /paring  neither  great  mrjmall,  one  or  ether,  if  in- 
volved in  the  fame  guilt. 

TIILS  is  the  third  time  I  am  coming  to  you.  In 
the  mouth  of  two  or  three  witncliesfhall  every 
word  be  eflablidied.  2  I  told  you  before,  andfore- 
tel  youasif  Iwereprefent  thefecond  tim«,and  being 
abl'ent  now  I  vi-rite  to  them  v/hich  heretofore  have 
finned,  and  to  all  other,  that  if  I  come  again  I  will 
not  fpaie  :  3  Since  ye  leek  a  proof  of  Chrill  (peak- 
ing in  mc,  vvJiich  toyou-ward  is  not  weak,  but   '}^ 

mighty 


Chap.  xii. 


II.     CORINTHIANS. 


7-hS 


'mighty  in  you.  4  For  though  he  was  cracificd 
through  weaknefs,  yer  he  liveth  by  the  power  of 
God.  For  we  alio  are  weak  in  him,  but  we  fhall 
live  with  him  by  the  power  of  God  toward  you. 

The  apoflle  having, throughout  bothhisepifllcs,bl.iined 
Ihe  Corinthians  for  feveral  grofs  enormities  found  .iiiionglt 
them,  and  hciring  there  vverefonie  that  liad  not  repented 
of  them,  he  gives  them  plainly  tounderttand,  that  he  had 
a  full  purpofe  to  come  iinio  them  with  his  rod  of  ccdeli- 
■dical  difcipline  and  churth-cenfures,  and  would  not  (pare 
a  man  of  them,  but  execute  that  power  on  the  impenitent 
which  Chrift  hnd  given  him,  by  excluding  fuch  unredaini- 
able  offenders  from  church  communion.  IVoie  here, With 
■what  wifdom  and  caution  ihc  holy  apoftle  proceeds  in  the 
CKCCuting  and  inflicling  thefevere  cenfuresof  the  church; 
He  ufes  admonition  a  fiift,  fecond  and  third  time,  before 
lie  poroceeds  to  the  awful  fentence  of  excommunication: 
I  told  yaubefort,  I  for  el  :l  you  uoiu,  and  being  ubfcnt  Iwr'tte 
to  you,  that 'j}hc>i  1  come  I 'juUl  nnt  fpare.  He  tells  them 
farther,  that  they  had  tempted  hihii  hereunto,  in  that  they 
had  required  a  proof  from  him  whether  Chri(lh.<d  owned 
him  as  an  apoftle  or  not,  and  would  ratify  his  cenfures  by 
judgements  following  them.  He  (hews,  thii  Chrift  had 
owned  him,nnd  maniieftcdhis  power  in  hism  iii'ftr)  am)ng 
ihem,  by  converting  many  of  them  to  the  Chriitian  faith, 
by  beftowing  the  gifts  of  his  Spirit  upon  them,  and  by 
many  figns  and  miracles  which  he  enabled  him  to  do  in 
the  midft  of  them.  When  God  calls  his  fervants  to  the 
work  of  the  miniftry,  he  leaves  not  eithr r  himfelf  or  tluim 
without  wicnefs  ;  he  bears  teftimony  to  their  lincerity.by 
giving  them, in  fomedegree,theffl41of  their  miniftry, in  the 
converfionand  edification  of  thoWthey  are  fentunto:5/«cf 
yaufcek  a  pro'jf  oj  Chrif}  fpeakHig  in  mc,  to  y>u-\oardheis 
nut  iveak,  but  is  mighty  in  und mi^ingp you.  Next,  the  ho- 
ly apoflle  draws  a  parallel,  and  m-kes  a  compj-rifon  be- 
tween his  bleded  Lord  and  Mafter  and  himfelf.  As  Chrilt, 
in  his  ftate  of  hu:nirution,  appeared  tobe  a  weak  and  frail 
man,  by  being  crucified;  b'jt  was  evidenced  tobe  the  great 
and  mighty  God,  by  hisriftng  fromthe  dead;  fotheapof- 
tle,  confidered  in  himielf,  and  in  refpcft  of  his  afflidions, 
appears  a  weak  and  contemptible  man  ;  but  yet  they  had 
found,  and  Ihould  farther  iind,  a  refemblante  of  the  pow- 
er and  ftrength  of  Chrift  in  his  life  and  miniftry  ;  and 
particuhrlv,  they  fliould  Hnd  him  armed  with  authority 
from  Chrift,  to  execute  cenfures  upon  the  contumacious 
and  impenitent.  Though  the  miniiters  of  Chrift,  like 
their  Mafter,  when  here  on  earth,  are  in  a  ftntc  of  weak- 
nef>,  poverty  and  contempt  yet  they  are  clothed  with  di- 
vine power  in  the  execution  of  their  offici',  and  their  mi- 
niftry is  a  living,  powerful,  and  tflicacious  miniftry,  in  the 
vigorous  efFcifls  of  it  upon  the  hearts  of  their  people. 

5  f  E.Kamine  yourfclves  whether  ye  be  in  the 
faith  ;  prove  your  owiilelvcs.  Know  yc  not  your 
ownitlvcs,  how  that  Jelus  Chrifl  is  in  you,  except 
ye  be  rcprobat.es  ? 

Here  the  npoftle  advifes  the  Corinthians,  inftead  of  in- 
quiring after  the  proof  of  Chi  iftin  i/»j,  tuexamijie  whciber 


they  were  in  Chr'A  them/elves;  intimating  to  us, that  fiuli 
are  ufually  moft  backward  fo  examine  the  ftaie  of  tlietr 
own  fonh,  who  are  forward  to  enquire  into  the  Ipir  tual 
ftate  and  condition  of  other*.  ''Youfeek  a  proof  of  Chrifl 
in  me  fays  the  apoftle  ;  Oh,,  rather  prove  and  exaniinu 
yourlelves."'  Wlierews/e,  i.  A  duty  exprefTtd  :  fxa-.i/we 
your/'ilves;  prove yrurfelves:  The  word  is  a  mctaphort.ken 
from  goldfmiths,  who  with  great  exaftnefs  try  theirg.;ld; 
the  truth  of  it  by  the  touchftone,  the  weight  of  it  by  the 
fcale,  and  the  purity  of  it  by  the  firo.  And  the  repetitioa 
of  the  command,  Examine y our felves  ;  prove  yourf  hcs  ; 
implies  the  great  batkwardnefs  thai  is  in  the  mcn'.s  natures 
to  perform  this  duty,  the  great  necefiity  of  the  duty,  and 
the  great  diligence  and  frequency  tobe  ufedin  performing 
of  the  duty.  Learn  hence,  That  felf-examination  is  aa 
excelent,  a  neceffary  and  important  duty,  belonging  to 
every  one  in  the  church,  and  requires  great  diligei-ce^and 
faithfulnefs  in  the  performing  of  it.  It  is  necciTary,  in 
regard  of  our  comf^orts,  and  alfo  in  regard  of  our  graces; 
for  there  are  counterfeit  graces,  as  well  as  real;  and  com- 
mon gr.ices,  as  well  as  faving  ;  and  it  is  a  duty  that  re- 
quires diligence  and  frequency ,becaufe  the  work  is  d'lHcu't 
becaufe  tlie  heart  is  backward,  becaufe  we  are  apt  to  be 
deceived,  and  willing  to  be  deceived;  becaufe  many  have 
mifcaried  without  it,  and  many  periflied  by  a  negligent 
performance  of  it  ;  Therefore  examine  yourfelves  ;  prove 
yourjilves.  A''o/i?,2.  The  fiibject-matter  of  our  examina- 
tion, wA^/*(;r_j/(.- 6?  ;m  fAe/^jj/A  ;  that  is,  whether  ye  be 
converted  toihe  Chriftian  faith,  whether  the  faiih  of  Chrift 
be  in  you,  whether  the  principle  offaithheinyour  hearts, 
w  hetherthe  power  of  faidibe  inyour  confciences,  whether 
the  pra<5lite  of  faith  be  in  your  lives,  whether  your  faith 
be  the  parent  andprincipleof obedience,workinglove,and 
working  by  love,  3.  The  enforcement  and  motive  to  this 
duty,  Exctpt  ye  be  reprthates  ;  that  is, counterfeit, adulte- 
rate unfcund,  and  unfincere  Chriftians,  unaccepted  of 
Cod,  and  not  owned  by  him.  As  reprobate  filver  has  nw 
wonh  or  fi'nefs  in  it  for  trading,  fo  fuch  Chriftians  as, upon 
examination,  are  not  found  to  have  the  grace  of  faith  in 
them,  more  precious  than  gold,  and  unapproved  of  God, 
and  rejected  by  him:  4.  When  the  apoftle  expoftulates 
with  them,  and  fays.  Khq'm  ye  not  your  oiunfilvesf  it  im- 
plies both  the  folly  and  unreafonablenefs  of  the  negledof 
the  duty,  .ind  alio  the  pofTibility  and  eafinefs  of  knowing 
whether  Chrift  be  in  us,  or  not,  upon  a  due  and  diligent 
inquiry,  whether  we  haveexperienced  thequickening  and 
tran- forming  power  of  Chrift  in  our  hearts  and  lives. 
Finally,  So  great  is  the  benefit,  and  fo  fweet  the  comfort, 
w'hich  flows  to  us  by  examination  and  felf  acquaintance, 
tliat  it  will  abundantly  recompence  our  care  and  diligence 
in  the  frequent  and  faithiul  difcharge  of  it. 

6  But  I  truft  that  ye  fhall  know  that  we  are  not 
reprobates. 

As  if  the  apoftle  had  faid,  "Whatever  you,  upon  ex- 
amination, fliall  be  found  to  be,  I  irult  you  fhall  know, 
and  be  convisced,  that  we  have  not  dilhonoured  Chrift, 
nor  Ih.il!  be  difownifd  of  him  :  But  whenever  1  come  to 
you,  you  fliall  find  that  I  am  not  deftiiuteof  thegrace  »nd 
pott  er  of  Chrift  ;   whether  for  advancing  your  faith,  in;- 

provirjj 


741. 


TI.     CORINTHIANS. 


Chap.    xir. 


proving  ycurliolincfs,  or  correcting  your  mifcarriages."  ** 
Tlie  miniftcrs  of  ChrUt,  who  are  faithful  to  him,  in  con- 
rfriding  with  the  errors  and  vices  of    men,  in  reproving 
An,  in  ccnfuringfin,  fnall  be  owned  and  approved  of  God, 
when  the  reprobate  world  fhill  be  condensed  by  him. 

7  Now  I  piny  to  God  that  yc  do  no  evil  ;  not 
lliat  \vc  ftiould  appear  approved, but  that  ye  (hould 
do  that  which  is  hoiieft,  though  we  be  as  reprobates 

The  .ijioftlc.drawing  towards  the  conclufion  of  his  epil- 
tlv,  fljuts  it  up  with  pr.iyer,  earneflly  imploring  alniighrv 
Giid^  tliat  the  Corinthians  might  be  found  doing  no  evil 
which  might  expnl'e  them  to  his  cenfnre,and  force  him  ro 
exercife  his  apoliolical  power  in  puniOiing  fiuh  offenders 
and  otVencesas  he  (liould  find  among  them.  And  he  pray- 
fi!  thus  for  them,  becaufe  he  had  rather  have  them  good, 
than  by  punilhing  their  evil  manners,  have  an  occafinn  to 
icllify  himfelf  an  approved  and  faithful  apoftle  :  For  he 
did  not  fo  mu:h  regard  his  own  repu(ation,as  their  falva- 
tion. 

8  For  we  can  do  nothing  againfl  the  truth ;  bu*^ 
for  the  tnith. 

The  apoftle  having  prayed  that  the  Corinthians  might 
be  found  doing  no  evil,  in  the  former  verfe,  and  affiiring 
them  thereupon,  that  they  would  then  be  fecured  from  his 
cfrfures  and  chajiifements,  he  afiigns  areafon  here  for  that 
alTurance  given  them  ;  becaufe,  l.'.ys  he,/fV  can  do  nothing 
againfl  the  truth, hut  for  the  truth;  having  ourpowcr  given 
us  only  for  edification,  and  not  for  deflruftion.  Conlider- 
jng  the  words,  without  refpeft  to  the  coherence,  thferve, 
1 .  A  negative  propofition,    IV e  can  do   nothing  egain/l  the 
truth.     O  blefied  impotency  !     2.   An  alHrmation,  orpo- 
fitive  alTertion,  but  for  the  truth.     O  bleffed  ability  !    He 
was  as  llrong  as  a  giant  for  the  truth,  but  as   weak  as  an 
infant  againft  it.  L^arn,  Thatlincere  Chriflians  in  general 
and  the  miniflers  of  Chriflin  particular,  cannot,  dare  not, 
will  not  do  any  thing  againft  the  truth,  but  for  the  truth  : 
They  cannot,  that  is,  they  may  not,  they  are  reftrained  by 
an  outward  command  from  God,  who  is  truth  itfeif:  They 
cannot,  that  is,  they  will  not,   therein    a  reftraint   of  an 
inward  principle  ;    neither  the  convirftion  of  their  under- 
ftandings,  the  clearnefs  of  their  judgments,  nor  the  holi- 
nefs  of  their  hearts,  will  fufFer  them  to  oppole  the  truth. 
Again,  they  cannot  attempt  it  ;  or  if  they   did,  they  can 
never  effect  it  ;   they  cannot  do  it  fafdy,    they  cannot  do 
it  fucccfsfbliy.      We  can  do  nothing  againft  the  truth  in 
a  way  of  dilcouragement  ;  nor  nothing  againft  it  in  away 
rf  difparagement  :  But    all'our  endeavours  are    for  the 
truth  ;  wc  embrace  it  in  our  judgments,  we   h'de   it  in 
pnr  hearts,  and  praciife  it  in  our  lives.     Whatever  ;alent 
God  enirufts  any  of  his  minifters  with    wherl.er  of  parts, 
power,  or  eftatc,  it  is  an  opportunity  pu'  inrothtirhands 
of  doing  fervice  for  the  truth,  and,  a i  fuch, to  be  accepted 
and  improved. 

6  For  we  are  glad  when  we  are  weak,  and  veare 

fliong:  and  this  alfo  we  wiih,  Oirnyour  perfcflion. 

The  apoftle  may  be  underftood  two  ways  :  j.  Wc  arc 


glad  when  vje  nre  -weak  ;  that  is,  wVen  I  have  no  occaffon 
to  nianifeft  my  apo^olical  povjer,  in  cenfuring  any  of  you 
as  offenders  :  But  ye  art  firong:  ftrongin  faith,  and  fruit- 
ful in'good  works.  Or,  2.  We  are  glad  when  we  are 
wpsk,  that  is,  when  wc  are  weakened  by  never  fo  many 
fufferings  and  infirmities,  provided  ynu  are  made  ftrong 
thereby  :  For  this  is  what  we  principally  with  and  endea- 
vour, even  vour  utmoft  pcrfe£bi«n  in  knowledge, faith, and 
holinefs.  Nothing  is  more  dellred  by  the  itealous  and 
faithful  miniftprs  of  Jefus  Chrift,  than  to  fee  their  people 
ftrongin  faith, fruitfulin  good  works,  perfevering  in  well- 
duing,  yea,  perfecrin  holinefs  and  obedience. 

lo Therefore  I  write  tkefe  things  being  abfent, 
left  being  prefent  I  fliould  ufc  (harpnefs, according 
to  the  power  which  the  Lord  hath  give  me  to  editi- 
cation,  and  not  to  deftruftion. 

As  if  the  apoftle  had  faid,  "Verily  I  write  thus  to  you, 
being  abfent  purpofely  to  reclaim  you, left  being  prelent, 
I  fliould  be  forced  to  ufe  fome  (harpnefs  towards  you,  ac- 
cording to  the  power  which  the  Lord  hath  given  me, tend- 
ing to  your  edification  always,  and  not  at  any  time  to  your 
deftrucTion."  Obfen<e  here.  With  what  tendernefs  the 
apoftle  treats  thefe  offenders  ;  he  tells  them,  the  fharpnefs 
and  feverity  in  his  letters  (if  they  accounted  \t  fuch)  was 
upon  a  kind  delign,to  prevent  flia'pnefs  and  fcverity  in  his 
dealings  with  them,  when  he  came  amongfk  them  ;  yet 
withal,  he  alTures  them,  that  if  matters  (liouhi  come  to  an 
extremity,  that  he  mn!t  be  forced  toexercife  his  apiiftolical 
power,  in  cutting  the  contumacious  off  from  the  chuich's 
communion  ;  he  would  j|^iy£:  it  with  a  render  regard  to 
the'r  good,  not  their  hifl^jinr  their  edification  and  not 
willingly  to  their  dellruftlon.  Learn  we,  from  the  api'ftle's 
praftice,  to  execute  the  cenfures  of  the  church  with  great 
tendernefs  and  affeclion,  with  great  pity  and  compallion, 
with  extraordinary  dread  and  caution  ;  not  with  raflinefs 
and  indifcretion,  or  upon  every  light  and  trivial  occafion, 
but  like  a  tender  hearted  father,  with  a  rod  in  our  hand, 
and  tears  in  our  eyes. 

11  Finally,  brethren,  farcwel.  Be  perfeft,  be  of 
good  comfort,  be  of  one  inind,  live  in  peace;  and  the 
God  of  love  and  peace  be  with  you. 

Here  our  .npoftle  fhiits  up  his  epiftle  with  a  pathetical 
option  and  affeftionato  wifh  of  all  perfection,  confulation, 
concord  and  communion,  to  his  beloved  Corinthians. 
Where  note,  I.  Whata  fervent  aud  unfeigned  love  there 
is  in  all  the  faithful  minifters  of  Chrift  to  the  people  com- 
mitted to  their  charge,  tnd  how  delirous  they  are,  when 
they  arc  taking  their  leave  of  them,  to  leave  God  vith 
them ;  The  Cod  of  love  and  peace  be  with  you.  Now  God's 
being  with  a  people,  i.mplies  and  imports  thefe  things  ; 
namely,  the  heart  of  God  with  them,  the  help  of  God 
\\ith  them,  and  the  prefence  of  God  with  them, and  that 
th  v  fiiull  (hortly  be  with  God.  2.  What  are  the  par- 
ticul  fr  prates  and  bltfTings  which  the  apoftle  wiflies  his 
beloved  Corinthians  ?  He  doth  not  wifh  them  earthly 
honours, «  rridly  rirhe.slVnlu.il  pleafures;  but  perfeiftion 
ot  grace,  fjuruual  toiifolation,  mutual  love,  f^eei  commu- 

nioa 


Chap.  xn. 


II.     C  O  R  I  X  T  11  !  A  K  S. 


'iS- 


nmnion  wMi  God,  uninimity  and  concord  amongfl  fhcm- 
felves:  Sanflifving  gifts  and  faving  graces  are  the  bcft 
lca;acics  that  can  be  left  by  the  miniilcrs  of  God  unto  their 
people.  Be  paJcB,  be  knit  together  ;  let  the  fcliifms  and 
breaches  which  have  been  amongft  you,  be  healed.  Be 
»f  gi^J  amftrt,  rejoice  in  and  under  all  your  fufferings  for 
Chi  lit,  and  the  profefllon  of  his  holy  religion.  Be  of  one 
mint,  of  the  fame  judgment,  ifpofliblc,  in  all  things;  or 
if  oihcrwife,  let  no  difference  in  judgment  caufc  difunion 
in  affedion;  if  in  fome  lelfer  things  your  heads  be  different, 
)Tt  let  vour  Iiearts  be  one.  Live  in  peace  ;  for  the  Lord's 
fake,  live  no  longer  in  dlvifion  and  ftrife,  in  contention 
and  wrath  ;  let  me  hear  no  more  of  thofc  debates,  envy- 
ings,  backbiiings,  whifperings,  and  fwellings,  which  I 
have  reproved  you  for;  but  cfpecially  live  in  peace  with 
your  teachers  and  fpiiitual  guides  ;  canfe  not  iheni  to  com- 
pLin  to  God  of  you,  nor  to  groan  to  God  againft  you,  for 
ymir  factious  prcferringonc  minifler  before  another  ;  one 
crying,  I  am  of  PjuI,  and  another,  1  arn  of  Apollos. 
Thus  doing,  the  God  of  peace  and  lovt  J})all  he  with  y:u  : 
That  is,  ho  who  is  the  author  and  cnjoiner  rf  lo»e  and 
peace  will  be  with  you,  and  dwell  among  you  with  his 
gracious  and  favourable  prefence. 

12  Greet  one  another  with  an  holy  kifs.    13  All 
the  Taints  lalute  you. 

He  exhorts  them,  according  to  the  caftom  of  thdfe 
eaftern  countries,  to  falute  one  another  with  a  kifs,  as  a 
token  of  mutual  and  finccrelnvc:  And  (ince  it  was  become 
a  practice  in  facred  meetings  and  church  alFeniblies,  par- 
ticuLr'y  before  their  receiving  the  holy  communion,  to  kifs 
each  other,  he  advifes  them  to  uk-  it  innocently,  chafttly  ; 
let  it  not  be  a  wanton,  but  an  holy  kifs..  However,  after- 
ward';, the  piety  and  purity  of  the  church  degenerating  and 
dtcUuing,  it  was  laid  tdde.      That  which  is  innocent   ia 


iifflf,  and  pious  in  its  firrt   Intendment,  ms}'  in  liir.c  fall 
under  fuch  abufe,  as  to  caufc  it  wholly  to  be  laid  afide. 

14  The  grace  of  the  Lord  Jefiis  Chrifl,  and  the 
love  of  God,  and  the  communion  oT  the  Holjr 
Ghoft,  k  with  you  all.     Amen. 

Here  are  the  higheft  bleflings  and  benefits  wiilird  to,  and 
prayed  for,  in  behalf  of  the  Corinthians,  which  they  could 
poflibly  be  made  partakers  of;  namely,  all  that  love  which 
doth  ,orcan  flow  from  the  Father;  all  that  gr.-ice  widch 
was  purchafetl  by  the  Son,  and  all  that  fellowflnp  and  com- 
munion with,  and  communication  from  the  huly  Spirit, 
which  might  render  them  meet  for  the  fervice  of  Chrilf  oh 
earth,  and  for  the  full  fruition  and  final  enjoyment  ot  him 
in  heaven.  OZ/frtr  here,  A  full  text  for  the  holy  Triniiv; 
the  names  of  the  three  perfon^  Faiher,  Son,  and  Hr.'ly 
Ghoft,  are  herediUindly  mentioned  as  in  the  commillion 
for,  and  in  the  formof  bsptifm,  Matt,  xxvir.  19.  Here 
the  apiiltle  calls  the  Father  God,  the  Son  Lord,  and  tha 
Spirit  the  Holy  Ghofl ;  and  as  he  attributes  love  to  th« 
Father,  grace  to  the  Son,  fo  fellowfliipt  to  the  Holy  Ghol'f  j 
fo  that  we  have  no  reafon  to  drubt  of  tl.t  pcrfmaliiy  of 
either,  or  any  of  them.  But  when  we  ccnlidcr  how  many 
at  this  day,  with  impudence  and  impunity,  deny  the  divinity 
ci  the  fccond.  and  the  pcrfonality  of  the'thiid  pcrfon  in  the 
blelfed  Trinity,  we  have  reafon  to  pray,  as  our  church  ha? 
taught  us,  for  our  own  elhblilliment,  in  the  collec'l  fo* 
Trinity-Sunday  ; 

Abnighfy  and  everhji'v.g  God,  who  haj] given  unit  us  tl.v 
fervants  grace,  by  the  confejjim  of  a  truejaitk,  to  acknowledge 
the  glory  of  the  eternal  Trinity,  and  in  the  po-wer  of  the  divii>t 
^ojffiyt  f»  ivorjliip  the  Unity  ;  ue  hefeech  thee,  that  thou 
Uioiddjl  keep  us  fiedfaji  in  this  faith,  and  evermore  defend  ut 
from  all  adverfiries,  v.ha  live/}  and reigr.ejl  tne  G*<4  tt^rV 
withsui  erni.     Amei^ 


Tal^ 


THE 

EPISTLE   OF   St.  PAUL 


TO      THE 


GALATIANS. 


Thxit  this  rpiflk  was  tmltm  hy  St.  Paul,  whfc  name  it  bears,  I  think  was  never  qiuflimed ;  tfunigh  it  he  not 
writ,  as  mnfl  of  his  other  epijlks  are,  to  the  Chnjlians  of  one  particular  city,  but  of  the  wliole  coutitry,  to 
wit,  Galatia. 

The  Galatians  very  readily  embracedlhe  go/pel,  upon  the  preaching  of  St.  Paul,  and  were  at  firfi  exceedingly 
aJeBionale  to  his  per/on,  and  zealous  in  the  pro/ifzon  of  what  he  taught.  Bui,  alas!  foon  after  St.  Paul 
had  hft  them,  ftnne  falfe  apoflles  from  Judca  cnpt  manwngd  them,  perverting  f  me,  and  Jaggermg  others; 
teaching  the  nccffity,  for  fuch  as  had  embraced  the  Chri/lian  religion,  to  fubmit  to  circumcifion,  and  the  ob- 
fervatim  of  the  Mofaicaliifiitulion. 

To  countenance  tins  infviiwtion  of  theirs,  thy  alledged,  that  St.  Peter,  James,  and  John,  had  fnt  them  thither, 
undthat  they  were  of  their  minds  m  this  matter;  and  particularly,  that  St.  Peter  was  againfl  the  rejeBing 
cf  circmaficn  arJ  did  himflf  praBife  the  ceremonial  law,  and  ohferve  the  ntcs  cf  it  m  common  convcrptim, 
{cparatm<r  him fclf from  the  Gentiles.  Thus  thije  Judmzers  ^ppofdthz  doHrinA  and  praBice  of  St.  Peter  w 
iLt  cf%  Paul-  and  to  carry  m  their  defign  with  greater  fitccefs,  they  magnfed  the  ether  apoflks,  andvdlified 
St  Paul  not  allowing  him  the  nanu  or  right  of anapojlle,  having  not  feenChriftn  the  f.ffh,  as  the  reft  had  dene, 
ajmning  'that  he  never  was  called  by  Chrifl,  nor  ever  owned  for  an  apoflle  ly  the  other  cpofiks. 

llanmSt.  Paul,  in  his  abfaKC  from  the  G;yUmns,  writes  '^"/ff '  f  .^'^''^  V!?  '"'''^\'\"^  1'"^'''% 
hZfdf  and  his  doBrtne,  proving,  that  lie  was  called  to  be  an  apflle  hy  Chrift  hmfdf  and  that  he  had  received 
his  darine  by  immedmte  revelation  frm.  him;  and  that  it  was  confonnable  to  and  the  very  fame  with  what 
was  preached  hy  the  other  npofilcs.  Next,  he  flrcnuoujly  proves,  that  arcimcifion,  and  all  tne  ceremonial  rites, 
^,erecertamliabohfncd  ly  the  death  ofChnfl.  And,  laftly,  He  draws  praBical  inferences  fronithis  doClrme 
end  tn/lruBs  them  m  the  duties  of  an  holy  Ife,  exhorting  thmto  live  religmjiy  m  every  relation;  and  fa 
concludes  his  cpflk  with  a  folemn  prot.fatmof  his  fmccre  aJfcBion  to  them ;  ajfuring  thnn.jhalasan  m- 
devxc  thereof,  he  had  written  the  whole  epifle  with  his  own  hand,  zvfhing  them  abundant  ccnjolation  m  Chnfl,  both  m 
lift  and  death. 


CHAP.     I. 


tation  with  hinifelf  (as  Sllvanus  and  Timotheus)  he  men- 
tions not  himfelf  as  an  aportle,  Nvhcn  named    with   them^ 


PAUL  an  apoftlc  (not  of  men,  neither  by  man,  left  he  ftiould  be  thought  to  magn.ty  h.mfelf  aboNe  theni, 

v\    fir      ri     A     o«A  rnri  the  Fither    who  But  here,  becaufe  his  apoftohcal  office  v/as  called  in  quef. 

but  of  Jefus  Chrift,   and  God  the  father,  wno  ^.^^^   i,e   is  neceffitated    to  vindicate  his  authority,    and 

raifed  him  from  the  dead)  accordingly  declares  VimMi  an  apcJlU,  not  by  men,  nor  bf 

The  penman  of  thiscpiftle  is  here  defcribedby  his  name,  man  ;  that  is,  men  were  neither  the  authors  nor  chiifcrs  o'f 

'Paul-  byhisoffice^  an  apopie  ;    and  by  his  commiffion  to  him  to  his  office:    He  was  not  called,  as  Matthias   was, 

that  office,  which  was  not  human,  but  altogether   divine,  Aas  i.  by  the  fufFraee  of  the  reft  of  the  apoftks  :    He  was 

even  from    God  the  Father  by  Jejus  Chriji.      Ohferve  here,  not  an   apoftlc  of  men's  cUaion  or  bv  men's  inftruihon  ; 

I    The  great  modcfty  of  this  srcat  apoftlc,  in  the  fetting  but  appointed  by  Jefus  Chrift,   and  God  the   Father,  who 

forth  his  authority    as  an  apc^ftlc,  you  will  find    in  the  raifcJ   him  from  the  dead.     Leant  hence,  That  no  fins 

Irom  of  his  cpiftles,  when  he  names  any  olh«rs  in  the  falu-  before,  nor  yet  afier^  convcifion,  can  hinder  llic  rich  mercy 

*  aon 


Chap.   /. 


G  A  L  A  T  I  A  N  S. 


«nj  free  grace  of  Gcd,  from  ufin(»  men  in  ihe  highert  em-  thefc  churches  of  Galatia  were,  our  apoftlc  owns  and  ac- 
ploymcnts  in  the  church,  if  he  pkaftsto  make  uCc  of  them,  knowledges  them  to  be  true  churches  ;  they  retained  the 
Paul,  after  he  had  been  a  blafphemer,  was  made  an  apof-  elTentials  of  Chrirtianiry,  and  were  not  guilty  either  of 
tie  ;  and  Peter,  after  his  convcrfion.  denied  Chrift  with  idolatry,  or  a  total  apoftafy  ;  therefore  though  ihmed  with 
oaths  and  curfcs ;  yet  is  a  chief  apoflle,  and  an  infpired  divers  corruptions  both  in  dodiine  and  manner?,  which  he 
penmanof  holy  fcripture.  K^M  2.  The  high  dignity  con-  lliarply  rebukes  and  reproves  them  for,  yet  he  doth  iiot 
ferred  upon  St'.Paul,  with  reference  to  his  apoftofical  office,  deny  them  the  name  of  churches  :  ,j11l  the  brethren  whtch 
he  did  not  take  it  upon  himfcif,  but  was  ciiofcn  to  it  ;  he  arezuithme,  unto  the  churches  ifGalai'ia. 
was  not  chofen  to  it  for  any  merit  in  hinifelf,  but  it  was  a  ^  Grace  he  to  you  and  peace  from  God  the  Fa- 
grace  freely  beltowed  upon  him  :  Andthisnot  by  the  mi-  ^j  and/rtmj  our  Lord  Jefus  Chrift. 
nillry  and  mediation  of  man,   but  by  the  immediate  delig-  '           ■>                             J 

nation  and  election  of  Jclus  Chrift.      Thus  far  he   (lands  Thefe  words  are  both  a  ChriRi.in  fa!utation,and  an  apol- 

upon  equal  terms  with  the  rcil  of  the  apofUes  ;  they  did  tolical  benediclion  ;  As  they  aie   a  falutation,  iliry  cxpitts 

not  call  themfelves,  nor  were  they  called  by  Chriil,  for  any  a  wilh  and  defire  of  the  be!l  blellings  towards  and  on  the 

wonhinclsin  themfelves,  above  others  :    But  behold    the  '  behalf  of  them  they  fainted.      From  whence  we  may /i'rtr;.', 

peculiar  prerogative  of  St.  Paul  aboie  the  rciT  of  the  apof-  That  religion  doth  not  .ibolifh  and  deftroy,   but  fpinuiahzc 

ties,  in  ihis  particular  ;  they  were  called  by  Chriit,  in  the  and  improve  civiliiy,  humanity,  and  common  courtcfy.  The 

the 


very  extrao^rdinary,  fo  his  gifts  were  anfwcrable  to  his  call :  New  Teflamcnt  :     And  as  a  fpiritual  father,  St.  Paul  here 

The  gofpel  which  he  preached,   he  received  by  inward  and  blelTes  Iiis  chiKlrcn,  wijhcs  them  firit  grace,   then    peace  : 

immediate  revelation,  which  midc  him  fo  n.iich  excel  all  Peacemx\<S.  be  fought  after fra^  ;    and  not^cxpefted  before 

the  other  aj.oaies  ;  infomuch,  that  alihough,  in  his  own  it.     Peace  without  grace,  is  no  peace.      There  can  be  no 

opinion,  he' was  the  lead  of  faints,   when  here  u poo  earth  ;  peace  with  the  Creator,   no  fanctified  peace  wuh  the  crea- 

yet,  in  the  opinion  of  others,   he  was  the  holieft  man  when  t"res,  except  through  Jcfus  Chriit  wc  are  fird:  made  i.ar- 

iipon  earth,  and  the  higheft  now  in  he.ivcn,  next  the  man  takers  of  the  gracious  love  and  favour   of  Almighty  Cjod. 

Jefus  Chrift.  Accordingly,    fays    the  apoftle  here,  Grace  be   to  you  and 

.,,,,,,              ,.,               .,                 ^  f>:ace  from  God  the  Father,  and  f rem  our  Lord  Jcfus  Chriji. 

2   And  all  the  brethren  whichare  With  me,  unto  \vhere  «,/f,  That  grace  and  peace  may  be  laid    to  be  from 

the  churches  of  Galatia.  the  Father,  and  our  Lord   Jefus  Chrift,  theie  two  ways  t 

That  is,  "  All  the  brcthrenwhiJi  arc  here  with  me,  and  '  i-)  ESciently,  as  the  authors  and  caufcs  of  both  :     God 

own  the  dodrine  which  I  preach,  fend   greeting  unto  the  the  Father  is  the  author  o<  all  grace,  as  he  did  decree  it  ; 

churches  of  Gala:ia."     Here  note,  I.  How  St.  Paul'sdoc-  and  Chrift,  as  hedid  purchafe  it.       f2.)  Objcclively  ;  that 

trine  is  juftified  fro  n  the  chai -e  of  fineularity,  which   the  ^S  ^i'is  grace   and  love  in  God  the  Father,  and  this   peace 

Judaizing  falfe    teachers  objcacd  againft  ir.       What  he  and  latisfadion  that   is  in  Jtfus  Chrift,  the  more  they  are 

wrote  and  taught,  he  tells  the  Gala; ians,   was  owned  by  «//  by  faith   apprehended  by  us,  the  more  are  ihcy   mcreatcd 

.     .      .            '^-.«.  ._          •                           —          —   .       .  ^     .  •_                t                          T       .    f           .i____L..i..      r^Urtt'f-ii^ 


the  brethren.  This  flicws  he  had  the  confent  of  the  church 
vith  him,  in  that  holy  dodrine  which  was  delivered  by 
him.  2.  Tlie  generality  of  the  perfons  to  whom  this 
epiftleis  direfted  ;  not  to  a  (ingle  perfon,  nor  to  a  particular 
church,  but  to  all  the  churches  in  the  province  of  Galatia. 
There  were  leveral  chriftian  congregations, calledchurches, 
In  that  country,  andof  all  ofthembcing  leavened,  or  in  dan- 
ger of  baing  fou  red  wilh  Judr.ifiii,  ihat  is,  of  fuperadding 
the  Ceremonial  law  of  Molls  to  the  gofpel  of  Chrilf  ;  the 
apoftle,  and  the  brethren  with  him,  direct  this  epiftle,  not 
to  any   iingle  church   in  that  province,  but  to  them  all  in 


in  us,  and  upon  us.  Learn  from  the  whole,  Fliat  the 
hulieft  and  beit  of  Chriftians  here  on  earth,  ftand  in  mani- 
feft  netd  offullcr  fupplies  and  farther  additions  both  ct 
grace  and  peace  to  be  daiJy  communicated  to  litem,  and  en- 
joyed by  them, 

4  Who  gave  himfclf  for  our  fins,  that  he  might 
deliver  u.s  frotn  this  prcfcnt  evil  world,  accordinjj 
to  the  will  of  God  and  our  Father ; 

That  is,  "  Our  Lord  Jcfus  Chrift  gave  himfelf  rtito 
death,  for  the  remilfion  of  our   fins,  tliat  he  ii'ight  deliver 


gciicral,  being  equally  concerned  :   AH  thehtxthrennith  kic,  us  from  this  evil  world  ;   nafiiely,  to  fcparate  or  bring   us 

unto  the  churches  'fGahtt'ui.     3.   How  the  apoftle  doth  not  o(F from  the  evil  Gilftoms  and  pradices  of  the.  wicked  men 

fayliere,   as  clfewhere,  To  the  faints  of  God  which  are  in  in  the  world,  and  engana  us  to  live  a  life  of  Itritl  holinc(', 

Galatia;     or,  'Fo  them  that    arc  fandlificd   by  God  the  according  to  the  will  and  command  of  God  cur  Fathtr."' 

Father;  but  barely  fays,  Ti //(•fc/'.'.n/A-.f  5/ G.v /<(//«  ;  thereby  Here  ws/i-,  r.  The  prieftiv  oftice  of  Chrift  declared  rnd  a''- 

dcilaring  his  holy  indignation  apainft  the  Galaiians,  as  i:n-  fcrtcd  :   He  gave  himfelf  for  onr  fins  \    that  is,  an    expiatorv 

worthy  of  iliofe  gracious  appellations,  becaiife    they  had  facrifice    tor  our  (ins.       So  deadly   wasthcgtiiU  of  lin,  io 

f.dly  corrupted  the  duclj  iiie  of  the  gofpel  l.egim  in  the  fpi-  exacl  the  juftice  of  CJod,  and  fo  unalterable  his  faithfulnch, 

lit,  and  ended  in  the  flcfti  ;    firft  owning  Chrift  and  the  li-  in  executing  the  judgment  which  was  denounced  againit 

bcrtyof  the  gofpel,  and  afterwards  plejdin'^  for  the  bondage  finners,  that  there  was  m  hope  for  guilty  (inner?   pardori, 

ai  the  ceremoni:,!  law.     Yet,  mtc,  laftly,  As  corrupt  as  withotif  fari.^faclion  given  to  the  injured  juftice  o*' God,  for 

5  K  3  /i')i 


r-iS 


G  A  L  A  T  I  A  N  S. 


Chap.  t. 


fn  ;  and  notVing  !efs  wonlJ  fatisfy  tlian  the  blrwd  of  Jefiis 
Chrift,  who  is  eficmiallv,  truly  and  really  God.  2.  A 
faril'.er  cud  anddelitjn  uhichChrill  had  in  giving  himfclf 
for  iir,  namely,  to  dc'ivcr  lis  from  tlic  rai;c  oi  our  lufls,  :is 
^•cll  as  from  the  v  raili  of  Gnd,  to  fandify  our  nnturts 
t'>r  us,  and  to  mortify  onr  corruptions  in  us,  to  rciicem  us 
from  our  vain  converfjtion,  and  delkcr  its  frim  this  prrfent 
rvllwirld.,  noi  totally  to  remove  us  out  of  the  world,  but 
morally  to  oblige  us  to  abandon  the  nicked  courfts,  tbc 
finful  praifliccs  of  ih.t  e\  il  mon  of  the  world.  Blellcd  be 
God,  that  Jcfus  Chrift  did  not  only  purchafc  pardon  and 
remifHon,  but  holintfs  and  fanclification  alfo  fur  his  ran- 
fomed  and  reucetned  ones,  and  is  as  willing  to  free  us  from 
the  dominion,  as  from  the  dan<;er  of  our  fins  :  He  gai/e 
kimjelf  f^r  us,  thai  he  might  deliver  us  frcm  this  prrfent  nil 
world.  3.  As  the  final  caiife  of  ChriiVs  death,  dtiiverance" 
from  God's  wrath  and  (In 's  rage,  fo  the  eflicient  caufe  of 
^is  death,  the  will  of  his  Father:  He grroe  hiw.jtif  for  us, 
tirirdln^  tQ  the  xuiil  cf  God  \,  that  is,  according  to  the  piir- 
pofc  and  appointment  of  God.  Chriit,  as  Mirdiator,  was 
the  Father's  fcrvant ;  and  whatever  he  did  in  the  work  of 
mediation  for  us,  was  by  the  appointment  and  wiih  the 
fpecial  approbation  of  God  the  Father.  Eternal  thanks 
be  civen,  that  the  Sen's  pnrchafe  was  the  Faiher's  pleafurc. 
A..  The  comfortable  rtlation  in  which  God  now  flands 
unto  I!?,  fmce  Chrid  gave  himfclf  for  us,  namely,  that  of 
a  Father  :  acardiug  t)  the  will  if  God  and  our  F:  ther  ; 
t'iat  if,  who  is  now  our  Father,  Learn  hence,  Tliat  fa- 
tistadion  being  given  by  Chrifl  to  provoked  juftice  for  our 
lins,  G)d,  who  was  before  a  confuming  fire,  and  a  fin- 
pwnifhing  judge,  is  become  our  gracious  and  reconcikd 
Father;  our  Father  by  adoption,  who  before  was  our 
l-.i'!:er  only  by  creation:  according  tt  ihe.will  of  God  and  our 
i. tiler. 

«j  To  whom  he  glory  forever  and  ever.  Amen. 

That  is,  "  To  G(xl  the  Father,  and  Chrift  Jcfus  our 
Redeemer,  be  given  the  highcd  degrees  of  honour  and 
glory,  throughout  the  prefcnt  and  eternal  ages."  A'ciV 
here,  r.  Tlie  work  and  duty  incumbent  i^pon  Chrift's  re- 
deemed ones,  antl  that  is,  toafciibc  all  honour  and  homage, 
all  glory  and  praife  to  God  the  Father,  as  the  contriver, 
and  to  Chrirt  the  Son,  as  the  accomplifher  of  the  work  of 
ridempiion  ;  Towhi).i,\io\\\  \\\\av),\,te glory.  2.  The  du- 
tiii'in  and  continuance  of  this  duty  ;  not  for  a  day,  or 
year,  but  for  eternal  ages.  This  duty  of  afcribing  honour 
and  homage,  glory  and  praife  to  the  Father  and  Mediator, 
for  the  glorious  vvoifc  c.f  man's  redemption,  isfu(.h,  that  it 
can  never  be  fuflicien'.ly  difchargcd,  but  requires  a  fuccef- 
fion  ot  ages  to  perform  it  in;  yea,  eternity  itfelfistoo 
iTiort  for  the  performance  of  it :  To  whom  be  glory  /«r 
rver  and  ever.  The  glory  of  the  Redeemer,  and  of  him 
that  fcnt  him  to  redeem,  will  be  the  long-lafting,  and 
ncver-cuding  fong  of  redeemed  ones,  through  millions  of 
ages,  yea,  to  all  eternity  ;  a  work  begun  on  earth,  never 
linii])cd  in  heaven. 

6  I  marvel  that  ye  are  fo  foon  removed  from 
him  that  called  you  into  the  grace  of  Chrift  unto 
another  gofpcl ;  ^  Which  is  uot  another;  but  there 


be  foine  that  trouble  you,    and  would  pervert  the 
gofpel  of  Chrifl.. 

^'jle  here,   I.  The hccvy  charce  which  St.  Pai;!  brings 
in  agaiiift  the  t'alfc  apr;tth.s  or  Jnudizing  teachers,  thty  pcr- 
vencd    the  gofpcl    whi^hSt.    I'aid  prenched,  and  laugnt  a 
new   gofpcl  of  their  own ;    vft    not   abfjluicly  fo,  but    b/ 
coinpounding  and  mingling  the  gofpel  w  iih  the  ceremonial 
law,  and  by  making  circuniciliv>n  aitd  other   things  necef- 
fary    to  falvati;n,   which  Mir  apoftle  never   made  fo,  this 
the  apoftle  calls  avolhcr gofpel.     Whence  learn,  I.  That  it  \t 
no  new   or  ftrange   thing  to  hear   of  new  gofpcls,  of  true 
gi'fpel  perverters,  and  of  falfc  gofptl  teachers.      We   find 
•liich  in  the  primitive  and  purcll  churches,  planted  e\en    bjr 
the  apoftlcs  themfelvcs  ;    no  wonder  they  arc  found    in 
our  days,   who  are  fallen    into  the  very  dregs  of  time  and 
error  together.     2.  That  the  addition  of  any  thing  to  the 
Chriftian  religion,  as  necclTary  to  be  believed  and  pra(ftired 
in  order  to  fdvation,  is  a  perverting  of  the  gofpel  of  Chri.'l-, 
and   preaching  another    gofjiel-     Thefc   Galaiians  did  not 
renounce  Chriliianii  v,  and  go  over  to  another  reii[;ion,  tut 
they  received  circiinicifion,  and  the  cbfervation  of  the  lavr 
cfMofcs;    as  an  elfential  part  of  the  ChrilHan  religion, 
and  as  a   condition  of  etern;)l  fulvation  :  Whereas  the  death 
of  Chrift  having  put  an  end  to  the  JcwilTi  difpcnfation, 
there  was  neither  then,    nor  now,  any  obligation    upon 
Chriftians  to  obferve   the  law  ct  Mofcs,  and  confcquenily, 
the  addition  of  any  thing  to  the  Chriflian  dodlrine,  as   ne- 
cciTary  to  be  believed  and  pradViftd  in  order  to  falvation,  is 
preaching  another  gofpel,  and  a  manifed  perverting  of  the 
gofpcl   ofChriif.      3.  That  there  is  no  authority   in   the 
Chrillian  church,  in  any,  or  in  all  the  guides   ot  it,  to  im- 
pofe  U])on  Chriftians  any  thing,  as  of  necelfity  to  falvaiion, 
which  the  gofpel  has  not  made  nccedary.     The  ap<''fl!es 
themfelves  had  no  authority  to  add  any  thing  to  the  gofpel, 
inuch  iefs  can  any  that  come  after  them     pretend  to  i:: 
Chrift  commanded  thtm.  Matt,  xxviii.  to  teach  all  nation?,, 
to  obferve  all  things  whatfcever  he  cominar.dtd  them:  and 
had    the  apoftles  themfelves  added  any  point  of  faiih  and 
prafticc,  not  given  them  in  charge  by  Chrift  himfclf,  they 
had  f.illen  under  that  curfe  themfelves,  v  hich   here  they 
denounced  againft  falfe  teachers.  Kote  2.  Thcartifce  which 
thefe  falfe   teachers,    ufed  to  draw  the  G:ilatians  into  thefc 
new  errors,  and  that  was  haftily  and  fudcierijy  to  avow  and 
own  them  before  the  world  ;     1  maivcl  thst  ye  are  fo  fan 
removed.     Seducers  are  for  clapping  up  an  halty  m;.ich 
between  the  mind  and  error,  and  prels  the  fedix^l  to  quick 
re{^>luticns;  an  hally  difpatch  being  their  great  advar.iage, 
before  they  CGr.fult  their  fpiritual  guides,  or  weigh  matters 
in  the  balance  of  impartial  judgments.      What,  fays  the 
apoftle,  are  ye  fo  fen  remov«d  .■'       Yes,   might  the   falfa 
teachers  have  faid,  if  not   fo  foon,  it  iright  never  ;    if  not 
fo  foon  removed,  they  might  never  be  at  all  :     For  errors 
are  like  filh,  they  muft  be  eaten  frefh  and  new,  or  they  will 
quickly  flink,  and  be  thrown   away.     3.  The  true   caufe 
from   which  file  Galatians'  fall   into   error  did    proceed: 
They  trufted    themfelves  with    themfclvts  ;    they   tri.ftcd 
the  clearnefs  of  their  own  unafliltcd  eyes,  andtothe  ftrens^h         f 
of  their  own  reafon  and  judgment,  without  confulting  their         ■ 
fpiritual  guide  :   Had  not  ihcfe  Gclaiians  a  Paul  to  confidt 

Vri;h». 


Chap.  r. 


G  A  L  A  T  I  A  N  S. 


749 


with,  before  thcv  gave  their  confent  to  falfe  teachers  ?  Or 
if  ht;  was  at  a  diftante  from  them,  about  the  work  of  the 
L»rcl  ill  remote  pl.tces,  coiiltl  they  not  have  v.'iitten  to  him, 
or  atlvilld  wirh  othi-rs  hcfidcs  liim  i  Wo  to  him  that  is 
abr.  ■,  when  alla.ihcd  by  fcducers  ! 

8  But  thoir^h  we  or  an  angel  from  heaven  preach 
any  other  goipel  unto  you,  than  that  which  we  have 
preached  unto  you,  let  hi:n  be  acciirfcd.  9  As  we 
iaid  before,  fo  fay  I  now  a;^ain.  If  any  ww,*t  preach 
any  other  gofpel  unto  you  than  that  ye  have  re- 
ceived, let  him  be  accurfed. 

Xo/e  here  i.  How  our  apofllc  fiippofes  an  impnfTibility, 
only  for  the  confirmation  of  what  he  had  before  affirmed. 
He  doth  not  fiippofe  it  poflible  for  any  aiigel  in  heaven,  or 
apiiAIe  i!pon  earth,  to  comradicl  the  doftrine  of  the  gofpel 
■which  he  hud  delivered,  to  preach  any  thing  contrary  to  it, 
or  bolides  it,  or  different  from  it ,  making  that  nccelfary  to 
be  believed  and  pra£lifcd,  which  Chrifl  and  his  apollles 
never  made  neccflary.  Lrtirn  hence,  That  the  written 
word  of  God,  withotit  tmwriitcn  traditions,  contains  in  it 
nil  things  neccifary  to  f.flvation  ;  and  whatever  dodlrines 
are  propounded  to  the  clinroh,  not  only  contrary  to,  but 
differing  from  it,  or  befidcs  the  written  word,  are  ciirfed 
doclrines..  Note,  a.  The  terrible  anathema  which  the 
apof^le  denounces  agamft  thofe,  whoever  they  (hould  be, 
be  it  an  apoflle  upon  earth,  or  an  angel  from  heaven,  that 
Hiould  thus  pervert  the  gofpel  of  Chrift,  by  making  any 
tiling  neceiTarv  to  be  believed  or  pracSlifed  in  order  to  falva- 
tion,  which  Ciirifl  has  not  made  necclTary.  Let  him  be  ac- 
turffj.  Let  the  church  of  Rome  In  general,  and  the 
council  of  Trent  in  particular,  dread  the  efficacy  of  this 
curfe,  who  have  added  fo  many  new  articles  to  the  Chrif- 
tijn  faith,  and  enforced  them  as  neccflary  to  be  believed  by 
all  Chriflians  ;  infomuch  that  thcv  pr(>nounce,  "  that  no 
falvation  can  be  obtained  without  the  btlief  of  them,"  and 
denounce  their  anathemas  againft  us  who  cannot  believe 
them  :  But  as  their  curfe,  caufelefs,  fhall  not  come,  fo  we 
believe  that  they,  propoimding  terms  of  falvation  no  where 
delivered  by  Chrift  and  his  apoftles,  do  bring  themfelves 
under  the  apoftle's  anathema  here  in  this  text  :  For  if  the 
new  articles  of  the  church  of  Rome  be  neceffary  to  falva- 
tion, then  what  Chrid  and  his  apoftles  delivered  was  not 
fufficient  to  falvation  before  ;  and  thus  the  pride  of  man 
exalts  itfelf  above  the  wifdom  of  God.  -^,  Hov/  the 
aportle  exprelTes  his  aflinnnce  in  this  matter  ;  and  to  fiiew 
that  he  did  not  fpcak  ralhly,  and  in  an  heat,  but  upon  due 
confideraiion,  he  repeats  ajjain,  ver.  9.  Js  %ve  fall  lef ore, 
Jo  Jay  I  now  ag-iin,  !<c.  Note  here,  How  pofu'ive  and  pe- 
remptory the  apodlc  is  in  this  matter  :  And  douhtlefs  this 
one  anathema  of  his,  is  m.ore  dreadful  than  all  the  iruta 
fulmlna,  the  freakifh  anathemas  of  an  eulhufia.lic  church, 
which,  in  a  manifell  afl'ront  to  the  authority  of  St.  Paul) 
has  prefumed  to  add  fo  inany  new  articles  to  the  Chriftian 
nliu;ion,  for  which  there  is  not  the  leaf}  gronndor  warrant, 
f  ithcr  from  the  holy  fcriptures,  or  any  of  the  ancient  creeds. 
Laftly,  How  th.e  apoflle  puts  himfclf  into  the  number,  ///, 
or  any  man,  or  any  angel  preach  otherwifc,  let  kim  be  ad 
curfcd      As  if  the  apolllc  had  fuid,    "  Not  only  the  falfe. 


apoflles  are  to  be  rejetfled,  but  I  myfc-lf  dcfcrvc  to  be  ana- 
thematized, and  accounted  an  exccrcble  perfon,  fliould  I 
preach  any  other  dcdlriiie  to  you,  than  what  you  have  re- 
ceived from  Chrift  by  rac  ;  nay,  flinuld  any  angel  from 
heaven  attempt  it,  he  ought  to  be  dcttflcd  for  it."  Learn,. 
That  no  angel  in  heaven,  no  perfon  (ir  church  upon  earth, 
have  power  to  m:.kc  new  articles  of  faiih,  or  to  impcfe 
any  thing  upon  our  belief  or  prsflice,  that  is  either  agaiiiit 
or  belides  the  written  word,  or  any  ways  inconiident  wita^ 
it,  or  contrary  unto  it. 

10  For  do  I  now  perfuade  men,  or  God  ?  or  do 
I  feck  to  pleafc  men  ?  for  if  I  yet  pleafed  men,  \e 
fhoujd  not  be  the  fcrvant  of  Chrill. 

Our  apoflle  in  thefc  words  difcovers  the  great  finccrity 
he  nfed  in  preaching  tlie  pure  and  immixed  doftrine  ot  tlie 
gofpel  to  the  Galatians  ;  for  he  did  not  perfuade,  that  men, 
but  God,  fhould  be  heard  and  obeyed,  that  fo  their  faiih 
might  be  founded  upon  divine,  and  not  human  authoriiy  ;' 
nor  did  he  in  his  miniflry  aim  at  pleafing  men,  but  Chriif  : 
For  (hould  he  w.w  plcafe  men,  being  an  apoflle,  as  he  did 
in  times  pail,  being  a  Pharifee,  he  fhould  not  be  ihejcrvant 
cj  Chriji.  The  miniflers  of  Ghrift  muft  not  be  men- 
pleafers  ;  they  mull  not  plcafe  tr.tn  eitiier  by  flattery  or 
fallhood,  nor  accommodate  their  doiSlrines  to  the  humour 
and  difpofiiions  of  men  ;  plc:iling  of  God  is  our  great 
Work  and  bufinefs,  let  us  mind  that :  Man  pleafing  is  end- 
lefs  and  nccdlefs,  any  farther  than  lor  their  good,  and  t!ie 
gofpcl's  gain.  Accordingly,  the  apollle  tells  us  clfewhere, 
that  he  wzs  made  all  things  to  uU  men  that  he  might  goiyf 
Jome  \  not  to  make  a  prefent  gain  of  them,  but  that  they 
mis^ht  be  eternal  gainers  bv  him  ;  it  was  not  to  exalt  liim- 
fell,  but  that  Chrifl  might  be  exalted  in  the  hearts  and 
lives  of  his  hearers,  that  he  foi:ght  in  and  by  his  miniflry 
to  pleafe  all  men  ;  and  thus,  in  imitation  of  him,  let  m 
fcsk  to  plcafe  all  men  for  their  good  to  edification. 

1 1  f  But  I  certify  you,  brethren,  that  the  gofpel 
which  was  preached  of  me  is  not  after  man.  12 
For  I  neither  received  it  of  man,  n|:ither  was  I 
taught  it,  but  by  the  revelation  of  Jefus  Chrift. 

The  apofllc  here,  as  he  did  before,  ver.  i,  2,  aflefts  the 
divinity  of  the  doctrine  of  the  gofpel  which  he  had  preached 
to  them  :  and  affiircs  them  likcwife  of  his  own  lawful  call 
to  be  an  apoflle,  which  w.is  qiicflioncd  bv  hisadverfaries, 
who  aflirmed,  that  he  had  received  hi«  doilrinc  only  from 
others  at  the  fecond  hand.  To  fatisfy  them  in  the  divi- 
nity of  his  doflrinc,  he  teils  thorn,  it  was  not  after  man  ;. 
that  is,  it  was  not  human,  but  divine  ;  nothing  belonging 
to  man,  but  all  from  God  in  it  :  And  .is  for  Lis  authoriiy 
to  preach  it,  he  aflbrcs  them,  he  had  a  revelation  and  com- 
miflion  from  Jefus  Chrift  fo  to  do  ;  he  learned  not  hisd(.-c- 
trinc  from  any  human  teacher,  nor  undertook  to  preach  it 
by  any  human  authority,  but  froin  Chrifl's  immediate  rev 
velation.  Lenr>!  hence,  It  is  a  lingular  fatisfaflion  to  tliC 
miniflcrs  of  Chrifl,  and  that  which  gives  thcin  boldnels 
before  their  talfe  accufers,  when  they  can  give  good  proof 
of  their  regular  call  to  the  work  of  the  miniftrv,  and  of  the 
divinity  of  the  doctrine  difpcnicd  bv  them.     Thus  did  S\ 

Paul 


730 


G  A  L  A  T  1  A  N  S. 


CiiAr.  r. 


fecn   l\tcr,  or  any  oilier  ct  Oir  spoflle^,  and  confcqtrcntly 
could  not  receive  the  knowledge  of  the  gofpcl  from  hi.tior 
'them,  as  his  adverfariis  the  falfe  apofllcs  would  infiniiatc 
and  fiiggcft.     True,  after  his  three  years  preaching  in,  and 
hit  return  from  Arabia,  he  went  up  to  Jerufalem,  and  faw 
Peter  and  James,  and  converfed  w  iih  tfccm  for  fifteen  days  : 
But  the  (horincfs  of  liis  ftay  with  them  is  an  evidence  that 
he  went  not  tip  to  JcruAilcm  to  learn  the  gofpt-j  from  them, 
much  Itfs  to  pay  homage  to  St.  Peter  as  the  Prince  of  the 
apoftlcv  ;  for  St.  Paul  often  affirm?,  in   his  cpilllc?,  That 
he  was  not  inferior  to   St.    Peter,  nor  came  bc'iind  the 
cl;icfeit  of  the  apofllcs;  but  it  was  only    a  familiar  and 
friendly  vlflt,  given  by  one  one  miniHer  of  Chrill  to  another, 
in   t(  ken   of  mutual  conftnt  and  agreement  in  the  fame 
triiih  pleached  by  both  ;    and  by  no  means  to  receive  ordi- 
nation from  Peter,  or  divine  inftniftions  ffor   he   had  an 
higher  teacher  than  him,  even  Chriil  liiinfelf^orto  acknow- 
ledgeany  fubjcclion  :oliim,  by  ov.  ning  his  fuprcmacy  overall 
the  apofllcs  ;  as  the  church  eif  Rome  would  bear  us  in  hand 
he  did,  in  defiance  of  what  St.  Paul  hitnfclf  declares  to  the 
coiiirary.     But  we  cannot  help  i:,  if  men  uiio  have  their 
Crcdi;!iiy  at   th.cir  own  difpof.!,  and  can  believe  what  they 
lift,  will  yield  their  atlcnt  to  what  is  contrary  to  divine  re- 
lation, and  tlic  rcafon  oi  tliint;s.      Very  evident  is  u  to  any 
impartijl  obferver,  that  St.  Paul's  vifit  at  Jcrufjkin  was  a 
vilit  of  civil  courtefy,  yet  for  the  fpirituul  confolaiitin  and 
iiiutiia!  editication  both  of  himfelf  and  the  fipo/lks,  whom 
he  thus  vifitcd.     From  hence  le^irn,  i.  That  the  miniflcrs 
of  Chrift  Ihould  be  fo  far  from  being  at  variance  with,  or 
at  any   didance  in  affcdion   from  each  other,  that  they 
ought  to  maintain  correfpondency  and  familiarity  with  one 
another,  and  to  give  friendly  vifits  to  each  other,  in  token 
of  their  harmony  and  tnutual  agreement  in  the  fume  divine 
•truths  delivered  by  tlicm.     Thus  did  our  apodle  here  ;  he 
took  a  journey  to  Jcitifalem   to   fee  Peter  and  James  our 
JLord  s  kinfman.     a  From  the   fliortncfs  of  his  vifit  and 
flay  at  Jcru.^alem,  though  it  was  in  the  moll  delightful  and 
flelirablc,  yea  moft  profitable  company,  yet  it  was  but  for 
fiftisn  days ;  he  haflens  away  to  his  charge  again.    Thence 
note.   That  though  the  miniflcrs  of  Chrift  may  and  ought 
to  vifit  each  other,  as  an  evidence  of  reciprocal  atTtdlion, 
and  in  order  to  mutual  direftion,  edification  and  confola- 
tion  ;    )ct  ought   their  racciiiigs  to  be  iiciilier  fo  frequent, 
nor  of  fo  long  continuance,  that  ihcrebv  their  ft-ve-ral  flocks 
ihall  fiiffi.'r  prejudice  :    After  a  lliort  time  fpcirt  in  vifinng, 
we  mull  return  to  our  buiinefs,  and  n;ind,  above  all  thing";, 
gur  minifterial  charge  :  /  went  tojee  Peter,  &c. 

20  N'ovv  tho  things  which  I  write  unto  vou,  be- 
iiold,  before  Got!,  I  lie  not. 

Obferve  here,  That  St.  Paul,  having  to  do  v\iih  the 
fajfc  apofilcs  and  the  feductd  Galarian?,  who,  he  had  juft 
Ctufc  to  fufpcdl,  would  not  fas  they  otight)  give  much 
credit  to  his  word  ;  he  allcrts  the  truth  of  w'hat  he  affirmed, 
upon  oath,  appealing  to  the  all-know  ing  and  hi-art-foarching 
<jod,  as  wiincfs  and  judge  of  the  truth  of  what  he  faid  : 
Behold,  before  Cod  I  he  not.  Where,  n'Je,  r.  That  it  is 
*io  new  tiiinii  for  ihe  faithfullcft  and  ahlcfl  miniflcrs  and 
icrvants  of  Chriil  to  be  looked  upon  as  liars,  unworthy  to 
liC  tjuifled,  and  to  have  the  ifuth  of  what  the'/ deliver. 


though  in  Geids  n.imr,  queftioncd  and  fufpcflcd.  Our 
apnflK-'s  purging  of  himfelf  here  from  l.\ing,  doth  import, 
that  (^ime  did  fufpcd  him  for  a  liar.  And  if  an  infpircd 
apoflle  Ic,  what  private  minifter  may  not  be,  fufpedcd  ? 
2.  The  mean  which  St.  Paul  makes  ufe  of,  for  purging 
himfelf  from  the  imputation  of  falftiood  ;  it  was,  by  taking 
an  oath  in  a  folemn  manner.  Learn  thence,  That  though 
raflt  fwcaring,  falfc  fwcaring,  and  upon  every  little  occafion 
to  take  or  multiply  oaths,  be  a  very  great  fin  ;  yet  to  fwear, 
and  bear  witncfs  to  the  truth,  and  to  take  an  oath  upon 
due  confideration,  and  for  weighty  reafons,  and  to  fwear 
by  the  name  of  God,  is  certainly  a  lawful,  and  fomctimcs 
a  very  neccilary  and  important  duty. 

2  1  Afterwards  I  came  into  the  regions  of  Syria 
and  Cilicia;  22  And  was  unknown  by  face  unto 
the  churches  of  Judea  which  were  in  Chrift  ;  2  ^ 
But  they  had  heard  only,  That  he  which  perfec iited 
us  in  times  paft,  now  preachcth  the  faith  which  once 
he  deflroyed.      24  And  they  glorified  God  in  me. 

The  fourth  evidence  is  here  produced  by  St.  Paul,  to 
prove,   that   both  his  miniftry  and  his  mcflage,  his  office 
and  his  dodlrine,  were  divine  ;  and  that  he  was  fo  far  from 
learning  the  Chriftian  religion  from  the  Chrillian  churches 
in  Judea,  that   he  was  not  by  face  fo  much  as  known  to 
them,  or  they  to  him  :    They   had  heard,  indeed,  that  one 
Paul   a   perfecutor  was  become  a  preacher,  but  they  bad 
never    feen  him  ;    and    accordingly    they  magnifisd  the 
grace  of  God  in  his  converficn,  admiring   the   wonderful 
change  wrought  in  him.     Oh/erveheTC,  i.   The  laborious 
diligence  and  indefatigable  indullry  ot  St.  Paul,  in  planting 
and  propagating  the  Chrillian  faith  throughout  the  world  ; 
he   travth,  as  foon  as  converted,  into  Arabi.i,  then  into 
the  icg'o;  s  of  Syria  and  Cilicia,   thinking   he  could  never 
do  enough   for  Chiifl,  who  had  fuHxred  aiid  done  fo  much 
f -r  him.     Oh,   how  full  of  life  and  zeal  are  young  con- 
verts !  What  aiSlivity  and   imluftry  for  Chrifl  and  fouls  is 
found  with  them  !  They  defpifc  all  dangers,  they  furmount 
all  difficulties,  are  nbo'«-e  all  dilcouragemcnts,  in  expreffing 
their  love  to  Chrid,  and   venturing  their   lives  for  liim  : 
Hut,  alas  !  as  they  grow  older,  their  afFciilions  are  cooler  : 
fo  that  they  have   muny  times  jufl  caufe-  to  fay,    Oh,  tbcl  it 
Were  with  me,  as  in  tie   months  of  ild,  in  the  dny  mf.en  God 
Converted   nw,   when  the  Jecret   of  God  was  with  me,  and 
v'hen  hy  his  light  I  walked  thnm^h  itll  diff.cultia  to  fubfejvc 
his  interefl,  and  to  promote  his  glory.     2.  The  great  and 
mighty  power  of  the  heart-changing  grae:e  of  God,  which 
turHs  the  haters   and    profelTid  tnemics  oi    relij,itin  in'o 
friends,  and  bitter  and  bloody   pcrfccuto.-s  into  bold  and 
painful  preachers  of  the  gofpel :   He  wh:  ferfecittcd  in  tinui 
f"Jl,  nnu  preacheth  the  faith  ZL-hich  tnce  I.e  c'ljiicyed.     He 
that  lends    captivity  captive,    can    foon    m,;ke  the   (loutcfl 
enemies  of  religion  to  becotnc  its  ^rGl^gell  friends.   3.  Paul, 
before  his  converlion,  is  laid  to  deftruy  tie  filth,  bcjaufc  he 
intended    i»,    and  endeavoured  it,    ih.  ugh  he    could  not 
aflually  efFe6l  if,  and  accompli (h  it.    Sin  .-.nd  evil,  intcn('e<I 
by  a  dttcrn-.inate  refohr.ion,  a:C'  at  good  as  adled,  in  God's 
account.     Bloody  pcrfe-ciitors  dclign  no  lefs  than  a   total 
extirpation  of  the  truth,  ti  d?f}r:.y  tl-e  faith,  whieh,  tTiougli 
it    be  out  of  their  reach  to  cScS\,  yet  having  deliberatelf 

rcfolvei 


Chap,  r. 


G  A  L  A  T  I  A  N  5. 


/  j- 


Paul  here  :  The  {;ofpel,  fays  he,  which  I  picach  to  you, 
and  the  minion  I  had  fo  to  preach  it,  was  not  after  man, 
nnr  from  man,  nor  by  man,  but  by  tlie  revelation  of  Jcfus 
Chrift  :  Where,  note.  From  Chrift's  being  fo  often  op- 
pofed  to  man  in  thcfe  vcrfes,  and  in  the  firft  vcrfe,  that  he  is 
rot  mere  man,  but  Ciixl  as  well  as  man  :  Why  clfe  doth 
the  apoflle  oppofe  Chrill  to  man  fo  often  as  he  doth  here  ? 
Not  if  man,  neither  ^v  mmi,  nor  nfter  ?iian,  but  by  the  re- 
velation of  Jcfus  Chrill,  who  is  God. 

13  For  ye  have  heard  of  my  converfation  in  time 
paft  in  the  [cvvs  religion,  Iwrv  that  beyond  meafure 
1  perfecutcd  church  of  God,  and  wafted  it  ;  14 
And  profited  tlie  in  the  Jews  rcli^^ion  above  many 
my  eqtials  in  mine  own  nation,  being  more  exceed- 
ingly zealous  of  the  traditions  of  my  fathers. 

Here  tlie  apoflle  offers  fcvcral  argiiments  to  fatisfy  the 
Gulatians,  that  both  his  commiflion  to  preach  the  gofpel, 
and  alfo  the  gofpcl  which  he  preached  to  them,  were  not 
from  man,  but  our  Lor-.I  Jcfus  Chrill.  And  the  firO  ar- 
gument to  prove  it,  as  a  conviiflive  evidence  of  it,  was  his 
bitter  cnmitv  againft  the  Ciirirtian  rchgion,  and  his  mighty 
zeal  for  the  Jewifli  religion,  in  ivjiich  he  was  educated  and 
brought  up  :  All  which  he  mentions  as  a  thing  publicly 
known,  leaving  them  to  infer  from  thence,  that  fo  great  and 
Hidden  a  change  could  not  be  the  eWcQ.  of  human  perfua- 
flon,  but  divine  revelation  :  In  time  paji  J  ferjecu'cd  the 
church  of  God,  and  walled  it.  Where,  note.  That  although 
our  apoRle  did  not  (hun  to  make  an  open  confcflion  of  his 
wicked  life,  before  his  convcrfion,  that  he  might  thereby 
make  evident,  that  his  convcrfion  was  Imrncdiately  from 
God,  yet  he  m.ikcs  an  open  confeHlon  only  of  his  open 
fins,  fuch  as  they  \vi,A  heard  cf  in  time  pajl,  wiihout  dif- 
coveriiig  his  fecrct  fins,  which  had  been  kept  from  the 
knowledge  of  the  world,  the  divuKnng  thereof  would  but 
have  multiplied  fcandals  and  ftumbling-blocks  unto  others. 
To  confefs  our  fecrct  fins  to  God,  is  fafe  ;  to"confefs  our 
open  fins  to  the  world,  is  fudicicnt.  Obferve  farther.  The 
commendable  proficiency  which  St.  Paul  made  in  the 
Jcwifh  religion,  wherein  he  was  inftrufled  and  educated,  / 
frcfi'ed  in  the  "Jcwi  religion  above  many  my  equal.'.  He 
was  alfo  a  zealous  m.aintainer  of  the  Jewifh  cuftoms,  and 
underwritten  traditions,  icing  more  exceedingly  zealous  it  the 
tradilis'is  of  my  fathers.  From  St.  PauKs  example  we  may 
infer,  That  it  is  a  fpecial  duty  incumbent  npon  all  perfons 
to  make  religion  the  matter  of  their  choice  ;  and  having 
cfpoufed  it,  to  be  the  more  ferious  and  zealous  in  it ;  to 
labour  to  advance  and  grow  both  in  the  knowledge  and  in 
the  praiSlice  of  it ;  and  that  to  a  degree  of  eminency,  ex- 
celling and  out-dripping  others. 

15  But  when  it  pleafed  God,  who  feparated  me 
from  my  mother's  womb,  and  called  me  by  his  grace, 
J 6  To  reveal  his  Son  in  me,  that  I  might  preach 
}iim  among  the  heathen  ;  immediately  I  conferred 
not  with  flelh  and  blood  ;  17  Neither  went  I  up 
to  Jerufalem  to  them  wliich  were  apoflles  before 
me  ;  but  I  went  into  Arabia,  and  returned  again 
ttnto  Damafcusv 


Here  \\c  have  a  fecond  evrdence  v/hich  St.  Paul  brings 
to  prove  himfelf  an  apoflle  extraordinary,  called  by  Gfd 
hinifelf  unto  the  miniflcri.il  fervicc  \  and  that  the  doftrinc 
he  delivered,  was  not  immediately  from  the  mourhs  of  the 
apoflles,  but  by  immediate  revelation  from  Jcfus  Chrift, 
Thus  he  fpeaks  :  "  When  fays  he,  it  pleafed  God,  who 
decreed  and  determined  to  fcparatc  and  fet  mc  apart  for  tie 
work  of  an  apoftte,  even  from  my  very  infancy,  and  after- 
wards of  his  mere  grace  and  good  wiH  called  me  to  preach 
the  gofpcl  to  the  Gentile  world,  having  firft  revealed  his 
Son  in  me,  and  to  me,  and  then  by  mc^  immediately  I  fet 
about  the  work,  and  complied  with  ray  duty,  not  confidt- 
ing  any  perfon  living,  neither  my  own  carnal  reafon,  nor 
any  man's  advice  ;  neither  went  I  up  prefcntly  to  Jernfiv 
lem  to  confer  with,  to  receive  authority  or  inflru<flion  from 
them,  which  were  apoflles  before  me  ;  but  I  went  imme- 
diately from  Damafciis,  the  place  of  my  convcrfion,  into 
Arabia,  and  preached  the  gofpeT  three  years  among  thofe 
w'ild  and  barbarous  heathens,  and  then  returned  again  unto 
Damafcus :  From  whence  it  evidently  appear?,  that  I  neither 
had  inflru£linn  nor  commii?]on  from  any  of  the  apcflli's 
that  were  before  mc,  having  never  fcen  any  of  ihein  as  vet, 
but  both  my  milTion  and  my  mcfTage  were  immediately  re- 
ceived from  Jefiis  Chriil.  Here  note,  I.  The  qualification 
neceflary  in  a  miniflcr  that  reveals  Jefns  ChrTfl  unto  his 
people,  namely,  that  Chrift  mnft  be  revealed  to  him,  and  in 
him.  We  miift  learn  Chrift  ourfelves,  before  we  pretend 
to  preach  him  to  others  :  When  it  pleafed  God  to  reveal  his 
Sen  in  me,  I  preached  him  among  the  Heathen.  As  there  is 
no  knowledge  like  the  knov/ledge  of  experience  ;  fo  there 
is  no  preaching  like  experimental  preaching.  Happy  thofc 
that  can  fay.  Not  on'y  that  which  wc  have- heard  and  read, 
but  that  which  we  have  tafted,  and  fel'r,  and  experienced 
from  the  holy  Spirit's  operation  in  and  upon  our  own  hearts, 
/hat  declare  we  unto  yon.  2  What  hafte  the  apoflle 
made  to  obey  the  call  and  command  of  God,  riftcr  he  h.aj 
received  it  :  Immediately  I  conferred  not  with  fcfl)  and  hh'd. 
rie  confulted  neither  himfelf  nor  others,  neither  his  own 
heart,  nor  the  wifeft  heads,  he  confulted  not  his  own  fafcty 
nor  carnal  interefl,  but  inftantly  did  what  he  was  com- 
manded to  do.  The  great  cpmrrendatif.n'of  duties,  is 
the  ready  difcharge  of  duties.  When  once  the  mind  of 
God  is  declared,  and  confcience  thoroughly  fatisfied,  we 
cannot  be  too  quick  and  expeditious  in  the  cxeciition  of 
divine  commands.  J.ord !  how  readily  fliould  all  men, 
but  efpecially  t!iy  minifters,  anfwer  and  obey  thy  ca!l,.:;r.d 
execute  thy  vvill  and  pleafure  !  Immediately  I  conferred  not, 
fays  St.  Paul  ;  /  made  hajle  and  delayed  not,  fays  holy  David, 
In  a  good  work  it  is  good  to  rriake  haflc  :  In  Gtxl's  work 
we  cannot  readily  make  more  hafte  than  good  fpeed. 

1 8  Then  after  three  years  I  went  up  to  Jerufalem 
to  fee  Peter,  and  abode  with  him  fifteen  days,  i-cy 
But  other  of  the  apoflles  faw  1  none,  fave  James 
the  Lord's  brother. 

Here  is  a  third  evidence  to  prove  (hat  St,  Paul  received 
his  miniftry  and  mefllige  by  divine  revelation  from  Jtfiis 
Chrift,  and  not  from  man,  or  by  man.  He  acknowlcdgts, 
that  not  till  three  years  after  the  convcrfion,  when  he  had 
preached  the  gofpel  in  the  defcxts  of  Arabia,- had  he  ever 


7S* 


GALATIANS. 


Chap.  n. 


rcfolvcJ  It,  it  IS  ns  nflii.i)ly  accnmplifhfd  in  rlie  nccount  of 
f  J.).-I  ;  He  n'Ai)  prfdcheth  tie  faith  lf<at  once  he  deflroyed. 
LalUy,  To  whom  the  j^lory  and  praifc  of  convening;  grnre 
i-i  line,  njmclVf  to  God,  and  to  G{>J  alnric  ;  Tlej  ghrifu'd 
C'J  in  me  ;  that  is,  they  owned  and  admired  tlie  grace  of 
•God  bcflowed  upon  mc,  which  wrought  fuch  a  glorions 
Olid  blclled  chanrrc  in  nc.  Tlie  converting  ^raccof  G<vl, 
v/i(iught  either  in  ourfelve';,  or  others,  is  matter  of  admi- 
raiion,  and  calls  for  thankfgivings  unJ  a'-knowlcdgmnets 
•lint )  God  ;   77'<y  jrhrjjinl  Cdd  in  me. 

c  li  A  P.    ir. 

Oht  apjlk  Jiert  proftcula^  tin  arguviaii  begun  in  tin 
firmer  cluiptrr,  namdf,'  To  miilcrxe.  and  prove,  that 
hlh  his  tniuijirv  anl  A/s  -mcjfsgr,  his  cffice  and  his 
tijclrim,  vvrc.  divm:  ncithfr  of  them  received  from 
man,  but  immedijUly  froin  J  ejus  Ciirijl, 

THEN  fniirtcen  years  after  I  ^^'ent  up  a^ain  to 
feruni'iL-m  '.vith  Barnabas,  and  took  Tirus  with 
ins  alio.  2.  And  1  went  up  by  revelation,  and 
ooiTimunicatod  unto  them  'that  gofpel  u'hich  I 
pic.ich  among  the  Gentiles,  but  privately  to  them 
which  were  of  reputation,  lefl  by  any  means  I 
fliould  run,  or  had  run  in  vain. 

Ohferve  here  i.  How  the  gracious  care  and  good  provi- 
4sncc  of  God  did  watch  over  St.  Pani  from  place  to  place, 
and  from  ti-ne  to  time,  ^\hcn  and  v.'lieicfoever  he  went 
,  forth  to  preacli,  to  plant,  and  propagate  tlic  gofnel.  After 
fourteen  years  he  wctit  up  to  Jertifalctn,  that  is,  fourteen 
years  after  iiis  converfum  ;  foon  after  which  he  went 
alioiit  preaching  the  gofpe!  to  tiie  Gentile  world.  Blefled 
hi  God,  who  is  oftentimes  pleafcd,  in  mercy  to  his  church, 
to  profcrve  the  lives  of  his  laborious  miniflcrs,  and  their 
liberties  alfo,  for  the  free  exercii'e  of  their  minillry,  not- 
withflandinjj  the  joint  endeavours  of  men  and  devils  to  the 
conlrarv.  Tliis  gord  cian,  tlrs  gieat  apoftle,  wiiofe  blocxl 
was  thirfted  after,  having  obtained  help  of  God,  continued 
fourteen  years  together,  preaching  the  gofpel  of  Jefus 
Chri.1.  2.  Tlie  end,  dcfign,  and  intent  of  St.  Paul,  in 
his  prefent  going  up  to  Jerufalem,  and  appearing  before 
Sr.  Peter  there  :  It  vfas  not  to  acknowledge  St.  Peter's 
liiprcmacy  over  hiin,  or  to  appeal  to  him  as  the  infallible 
"i.djc  in  matters  of  religion  ;  but  it  was,  in  a  friendly  and 
rothcrly  manner,  to  acquaint  St.  Peter  and  the  rcfl  of 
the  apoft'es,  with  the  doflrine  preached  by  him  ;  that  their 
concurring  approbation  being  given  to  it,  the  moi:th  of  his 
adierfarics,  the  falfe  apoftles,  might  be  flopped,  who  ac- 
cuf-d  him  fir  preaching  contrary  to  whnt  the  reft  of  the 
apofilcs  both  believed  and  pradifcd.  3.  The  ground  upon 
V.'liich  St.  Paul  undertook  this  journey  to  jerufaleni  at 
this  time  ;  He  went  tip  hy  revelation  ,  he  ndvilcd  wiih  God 
about  the  matter,  and  rccr-ivcd  <!ircclion  from  God  to 
undertake  the  journey.  Ble'.reil  be  God,  that  alihoiigh  wo 
cannot  cxpefl  immediate  dirc,^lion  and  information  from 
G.«l  now,  as  t!;e  faints  of  old  had  before  the  cannon  of  the 
-Xciipturc  was  completed,  yet  v.cluvc  the  wiitliai  wo:  J  of 


i 


God  to  he  a  light  /»  our  feet,  and  a  lamp  tinto  our  paths,  to 
dircift  and  guide  us  in  all  our  cnterprizes  ;  and  we  ought 
to  regiihte  all  onr  actions  according  to  it,  and  to  judge  of 
the  lav.'fiilncfs  and  expediency  of  our  undertakings  bv  it. 
4.  With  what  prudence  and  holy  caution  the  blelFtcl  apuftl* 
proceeded  in  this  matter  ;  he  inipirtcd  his  fentimentr,  and 
communicated  his  doflrine  to  the  reft  of  the  npciiks 
privately,  for  fear  of  exafjjcrating  the  zealous  Judaizing 
Chrilliaus  :  And  to  the  nuifl  eminent  of  the  apolllcs,  fu^b 
ns  were  cf  the  greiite/1  rfjititntiin  \  lefl  if  there  Ihould  bt 
any  oppofition  made  to  his  dcctrinc,  he  Ih-iuld  hereafter 
run,  c>-  had  run  in  "valn.  Notliing  more  obf.rufls  the  fiic- 
cefs  and  efficacy  of  the  gofpel,  tiian  difFcrenccs  of  judg- 
ment, and  flrife  and  debate  about  thofe  differences,  arnon<^ll 
t!ic  rnofl  eminent  preachers  of  it.  Hence  it  was,  that  St. 
P.ud  endcavotired  fo  mtich  to  get  the  joint  cc>nfent  of  the 
moft  eminent  spofllrs  to  the  doiSrine  delivered  by  him,  kd 
by  the  calumnies  of  his  adverQiries,  his  preacliing  flioidd 
have  been  rendered  unfucccfsful,  aW/e- /ii«/'/ ''•■'■  ■''■■rrutt 
and  Itthoiir  In  lain. 

3  But  neither  Titus,  who  v/as  with  inc.  bung  a 
Greek,  was  compelled  to  be  circumcilcd:  4  .A.nd 
that  becaufeof  falfe  brethren  unawares  brought  in, 
•who  came  in  privily  to  fpy  out  our  liberty  which 
we  have  in  Chrift  }efu.s,  that  they  mi^^ht  bring  us 
into  bondage  :  5  To  whom  we  gave  place  by 
fubjeQion  no  not  for  an  hour  ;  that  the  truth  of 
the  gofpel  might  continue  with  you. 

Olferve  here,  i.  The  inffance  and  evidence  which  St. 
Paul  brings  of  the  apoftles  at  Jerufnlcin,  agreeing  with  hitTip 
both  in  their  doctrine  and  in  their  pridiice  \  and  that  was 
Titus,  who  being  a  Gentile,  born  a  Greek,  and  now  a 
preacher  of  the  gofpel,  and  never  circnmcifed,  the  apof!!c» 
at  Jerufulem  would  no  more  compel  him  to  be  circiitncifed 
thun  St.  Paul  had  done,  but  received  him  into  fellowfliip 
with  them,  though  he  was  an  untirctmicifcd  Greek.  This 
WMsa  plain  evidence,  that  they  did  not  judge  circumcifon, 
at  that  tiine,  to  be  a  part  of  God's  comm.;ndcd  worfliip  , 
for  then  th.ey  would  have  compelled  Titus  to  it ;  that  is, 
conftrained  hitn,  by  the  force  of  ccclefiaflical  ccnfurcs,  to 
become  circumcifed,  had  thcv  thought  circumcifion  necef- 
fary  to  the  Gentiles.  2.  The  rcafon  afligncd,  why  the 
apoflle  would  not  circumcife  Titus,  though  he  had  before 
circumcifed  Timotliy,  namely,  becar.fe  fon;c  falfe  brethren 
crept  in,  would  have  taken  advantage  from  it,  to  bring 
perfons  into  bondage  to  the  law  of  ceremonies,  and  okad 
conformity  to  circuiTicirion  as  an  obliged  duty.  Lenrn 
hence.  That  although  the  ceremonial  law  was  cer'ainlj 
abolifhed  by  the  death  of  Chrilt  ;  yet.  Almighty  God, 
partly  with  rcfpect  to  it  as  his  own  ordinance,  and  partly  * 
in  condefcenfion  to  th.c  vvcakntfs  cf  the  Jev.-f,  was  pleafcd 
to  tolerate  the  obfenaiion  of  fomc  part  of  it,  and  par- 
ticularly circumcifion,  as  an  indifferent  aflicn,  though  not 
as  a  part  of  religion,  for  fome  time  ;  the  ceremonial  rites 
being  dead,  they  were  to  be  decently,  not  over  haflily 
buried.  Ohferve,  3.  The  apofllc's  tmdawntcd  courage, 
and  heroic  refoliilion  in  this  matter  i  he  wcidd,  not  wit  h- 
llandinr;  the  falfc  apolllcs'  imponuaiiy,  never  yield  fub- 

jeaion. 


Chap.  u. 


G  A  L  A  T  I  A  N  S. 


733 


jcdion,  or  fiibmininn  to,  or  compliance  -with,  their  com- 
hiamls,  in  the  lead  meafurc,  bv  oonfenting  to  circiimcire 
Titus;  th.it  l"o  the  truth  ami  liberty  of  the  gorpcl-  m.ight 
comitiiic  fincere  and  tinfhaktn,  Learnhcncc,  That  an 
outward  ail  of  compliance  miilt  not  lui  confentcd  lo.which, 
ill  fomc  cafes,  mijjht  be  complied  with,  when,  by  making 
•!  neceHarv,   we  turn  Chridian   liberty    into  ftrviiiide   and 

unuljtre,  when  things  in  their  own  nature  indifferent  are 
'rt;fd^nd  enforced  as  ncccfT'ary  ;  in  th.it  cafe  the  pra>^ice 
I't'a  ihin"  indilicrcnt,  is  to  be  abdained  from.  Thus 
iiere,  wlicn  falie  brethren  urged  the  circwmcifion  of  Titus, 
L^  an  evidence  of  St.  I*aid"s  receding  from  the  dotSrine  of 
Chriftlan  liberty,  he  would  not  obey  them,  nor  confent 
i.ntothcin:   To  whom  we  guve  place,  no  mr  for  an  hour; 

hat  is,  we  reiiiled  to  ufe  circumcilion,  though  but  that 
'.'iff  we  wouM  not  eive  the  adverfaries  the  Icall 
i^riinft  us,   or  ag.dnll  the  truth  delivered  and  de- 

u  IJU  of  thole  who,  lc>.'Tncd  lo  be  foniewhat 
(whiitlocver  they  were,  it  niakinh  no  tnaiter  to  ine; 
()o'IiiCC(.ptcth  no  man's  perfon)  for  they  who  feeni- 
cd  loke/pmeii'hi7i,  in  cont'erence  added  nothin- to 
tne. 

A<  if  the  apodlc  had  faid,  "  When  I  came  up  to  Jeru- 
falem,  thus  I  behaved  myfcli  towards  the  falfe  brethren,  as 
I  have  here  declared  ;  but  now,  for  tliofe  tuhojecmed  to  In- 
J';)neivb:il,  that  is,  Peter,  JanieJ,  and  John,  who  were  of 
chief  repu-taiion  among  the  apodlcs,  and  moie  than  culinary 
minidcrs  of.Jefus  Chrill,  being  the  foundations  of  the 
Chrillian  church,  laid  by  Chriii  liimlLlf,  although  they 
had  fome  exernal  advatitages  above  me,  as  being  apoftles 
bef ire  me,  and  having  convcrfed  v\i;h  Chrift,  and  fcen 
him  here  on  earth,  which  I  never  did  ;  yet  this  maketb  no 
m.uter  to  me  s  for  God  values  no  man  lar  ihefe  outward 
favours  and  benefits  :  Neither  in  that  conference  about 
circumcifion,  did  they  add  any  thing  to  nie,  either  by  their 
■authority  or  inftrudion;  they  adJeil  nothing,  they  correded 
nothing,  "but  approved  all  tlings,  both  what  I  did  and  faid: 
From  whence  it  evidently  appears,  that  my  authority  was 
crial  with  theirs,  and  my  doilrine  the  fame  wiih  theirs 
alio." 

7  But  conlrariu'ifii,  \yhcn  they  law  that  the  gofpcl 
of  the  uncircunictfion,  was  comniitteil  unto  me,  as 
tlie  gcff};!  of  thz  circumcifion  was  unto  Peter  :  8 
(For  he  that  wrought  effetUially  in  Peter  to  t!)e 
anoRleihip  of  thccircaicifioii,  the  lame  was  mighty 
in  me,  totvards  t!ie  Gentiles.)  9  And  when  James 
Cephas,  and  John,  who  fectnid  to  bj  pillars,  per- 
ceived the  -^ race  that  was  ;s^iven  ujito  me,  they  gave 
to  me  and  Bvirnaba.s  the  ri.^ht  hinds  of  fello.vfihip; 
tliat  wzJhrJdgo  unto  tlie  h-i.itiicn.  aiidihc)''  unto 
the  cirrutncifion,  \o  Oa\y  thn  -.oouIdihAr.  we  ihould 
rcinirmber  the  pobr;  the  fame  which  I  alfo  was 
fortvard  to  do. 

Nilehcvc,  r.  Tlv^t   the  ortliinance  both  of   Peter   ami 
Paul,  for  the  office  and  work  of  a{ioilLs ,  was  alike  ui.ine. 


The  former,    St.   Peter,  was  to  be  the    miniftcr  of  the 
ciraimcifion  :   that  is,  to  exercife   Im'is  minillry  among  the 
Jews,  and  St.  Paul,  by  virtue  of  the  fatne  divine  ordinance, 
was    to  oxrcife  his  oiTice   among  the   Gtniiles,  c;.lied  the 
uiicircumcilion  ;  yet  this  miiil    not  be  fo  undeidocxi,  as  if 
Paul    iTiigIn  nut  preach  to  the   Jevx.s,    nor  St.  I'lter  to  the 
Gentiles,  which  they  did  bot!)  upon  occafion,  but  becaufc 
their  more    fpecial  and    particular  prmince   was  thus,  St. 
Peter  to  preach  to  the  Jews,  and  St.    Paul  to  the  (Jcntiles. 
learn   hence.  That  the  odice  of  preaching  the  gofpcl  is  a 
fjKcial   tri;d,  cmiT!  itied  by  God  liiinfclf    lo  furh  as  be 
qiialiHes  for  it  ;     ard  as  none  mud  enterprize  it,   but  fuch 
as  he  call>  tuito  it,  fo  mtift  all  that    undertake,  be  .-"ccount- 
able   to  him   for   it;    Tie  go//e/  of  tl:e  uncircunicijion   uvis 
Jsrimi.'fed  unto  me, and  the  gojfel  r.fthe  circnmdji.n  wus  cmmitt 
d  v.nio    Fftrr:     -I^ite  2.  1H(W  this  great   Ep'flic    iifcribes 
the  iuccefs  ano.  edicacy  of  h.is  own  minidry  among  the 
Gciiules,  and  of  St.  Peter's  among  the   JJws,    ilike  to 
Gi-d;   He  that  zn.t/ght   cffcBidlv  in  Peter,   uhis  alj'o  mipj.'ty 
'>n  vie:     It  is  neither  the  pcrfon  nor  p;,ins  of  the   niiniiler, 
nor  any  natural  energy  or  cdicacy  in  the  word  preached  up- 
on  which  the  fuccefs  of  the  gofpel    clipe/ii'.c,   but  tipon 
the  edcdual  noiking  of  the  holy  .Spirit  ;    He  thr;t  icrw^l.t 
e§e<1uaUy   in  Peter,   iviis  alfo  tnigtJy  in   mc.     Tiie  wortf  of 
God  works   not  as  a  natural  .ietin,  but  as  a  moral  indiu- 
metit  in  the  hand  of  the  Spirit.      The  weapons  of  opr 
minideri.d  warfare  are  then  mighty,  when  made  niiihty 
through  God,   for  the  pulling  Anwn  ihe  di(/ng-ho|ds  of  fin 
and    Satan.     3.  The   duty  of  the  miniders  of  Chrid  im- 
plicitly declared,  namely,  to  k  fillurs  \    not  feerning  to  be 
fo,  but  really  fo  :    As  pillars,   they  are  to  uphold  tiic  truth, 
by  their  dodrine  and    dihgence  ;    as  pillars,  to  be  condaot 
in   defending  the  truth  agaiiid  ad  the  biad.s  and  doims  of. 
error  ai:d  falfe  dodrine  ;  as  pilliirs  (o  adorn  the  truth,    by 
an  innocent    life  and    indredive   cxainple,  whereby    ihty 
ought  not  only  to  (hine  before  others,  but  alfo  to  oinlhiiic 
others.   IFhen  J,::ues,  Cephas,  and  J'Jm  feemed  to  he  pillars  : 
Theft  tiireeapodies  tuuicr  Chi  id,  were  great  fupporter.s  of 
the  church  of  Chrid,  by  their  diligence   and  faithniinefs  ; 
)vto/jerie,    ijt.  Jauies   is  here  named  before  St.   Peter; 
^^hich  fhews  the  weaknefs  of  the  Papid's  aTgument  for 
-  Peter's  primacy,   becaufe  fonieti-ires  fird  named:  But.it   is 
cvidentheis  not  a^^3ys  fo;  St.  James  is  here   mentiined 
before  him,    becaufe,  fay  fome,  bifliop  of  Jerufleiii,  and 
the  Lord's' brother,  or  rear  kiiifman  ;  but  certain    it  is, 
that  St.  Patil   p.TiH  not  here  any  dtfertnce    to  Peter,  upon 
the  account  of  his  primacy  or  fupretnacy,  which   is    iipw 
fo  nvjch  contended  for,  'but  Avas  not  then    thoiuiht  qf, 
becaufe  ir  was  the  apodlts   great  diift   an<l  defign  to  fhew 
that  he  was  in  every  refped  cfju.Tfw  ith  Peter,   and   the  reft 
of  the  apoiftes,  and  in  no  refptd  inferior  to  any  of  them  ; 
and  amfequently.that  neither  in  his  million  nor  his  melfagc, 
neitiier  in  his  oiJIce  nor  liis  doilritie,  ijcither  in  his  extern:  1 
authority,    nor  his  niternal  gifts   and  graces,  did  he   coij;e 
tehiiid    theihieleft  apofUcs,  as  the  falle   apofije.v  had  luif- 
rtpiefer.tcd  him.     ^s/c  farther,  St.    Pdcr    integrity   wiih 
Jair.iss   and   J<,lin'i,  in  this  matter,  they  being  all   very 
well  faii;htd,  by  con\  incirg  tvidente,  that  ain  tjfl.iy  Grd 
had  certainly  called  Paul  to  be  an  apodle  no  lefs  lhr,n  'ihem- 
fclves  ;  they  ov,  n  and  aeknowlcdgc  hint  for  fucli,  no  doubt, 
5  ^"  '  to 


75'!. 


G  A  L  A  T  I  A  N  S. 


Chap. 


II. 


to  the  grief,  as  well  as  to  the  fliamc  of  the  faifc  aportles, 
who  had  vilified  hisperfon,  IcflTcncd  his  auilioiity,  and  dif. 
paragcd  his  dotElrine  ;  in.'ot  Jamet,  CtJ/has,  and  Johnpir- 
teived  ihtf^rict  that  wai  «hcn  unto  me  \  that  is,  the  grace 
«>f  apoftlefliip,  they,  in  the  name  of  all  liic  apoftlt-s,  and 
the  whole  cluirch,  pave  unto  me,  and  Barnabas  my  ftllow- 
laboiircr,  the  right  hand  cfjelhtvjh'p  ;  itiat  is,  they  owned 
us  to  be  pillars  as  much  as  th^mfelvcs;  and  it  was  agreed 
and  concluded  upin  that  we  (hoiild  continue  to  preach 
I'hiifly  to  the  Gentilts,  and  tiny  to  the  Jews:  So  far  were 
thcapofllesat  Jcrnla'.em  from  conde nninR  S(.  Paul's  doc- 
trine, or  iintlervaliiing  his  calling,  wliich  \'as  tlic  thing 
that  ilic  falfe  apolllcs  were  fo  dei'irons  of,  and  hoped  for. 
t^ote  la(\ly.  That  as  an  evidence  ef  the  happy  argreement 
t>f  Peter,  James,  and  John,  with  Paul  an^l  Barnabas,  and 
of  their  owning  them  as  apoflles  and  minillcrs  of  Jefus 
Chrift,  they  recommended  to  St.  Paul's  charitable  con- 
lidcration,  the  po\crty  of  the  Jewifli  converts  to  Clirilli- 
tuiiiv,  defiring  Inm  to  make  collt^lions  in  the  Gentile 
c!inrches  for  the  ChriRian  Jews.  licrcohjerve,  i.  That 
the  Jews  were  generally  poorer  than  the  Gentiles  ;  it  is 
frequently  the  lot  of  thofe  who  are  rich  in  grace,  to  be 
poor  in  goody,  and  to  be  reduced  to  fuch  flraiis,  as  to  be 
lorced  to  live  upon  fome  charitable  fiipplics  from  others. 
2.  That  although  thofe  who  are  our  own  poor,  and  live 
Av'ithin  our  bounds,  near  us,  and  about  us,  are  chiefly  to 
be  relieved  by  us  ;  yet  in  cafes  of  extreme  nectflity,  Cuch 
poor  as  live  remote  from  lis,  whofe  faces  were  never  fctn 
by  us,  ought  to  be  Iharers  in  our  charity.  3.  'Jhat  the 
ffare  of  Gixi's  poor,  and  the  fupplying  of  the  ontv\ard 
ncccfniics  of  his  faitsts,  is  an  employmetit  not  unwoitliy 
the  higlicit  apodle,  much  Icfs  imbccoming  the  ordinary 
niinirters  of  Chritl  ;  The}  luotdd  that  ue  Jhould  remanler 
the  poor.  4.  That  the  faithful  minifters  of  Chrifloughr, 
upon  jiift  and  fit  occafion.";,  to  excite  and  llir  up  their 
people  to  duties  of  charity,  as  well  as  piety  ;  to  codly  and 
cxpenfive,  duticf,  as  well  as  thofe  that  are  eafy  and  Icfs 
burdtnfomc  ,  thefe  being  nolefs  profitable  to  the  church, 
and  much  more  evidential  of  a  real  work  of  grace  upon  the 
licarr. 

11  But  when  Peter  was  comQ  to  Antioch,  I 
viihflood  Inm  to  the  face,  becaufc  he  was  to  be 
blaiKcd. 

Orfrrve  here,  St.  Peter's  offence,  and  St.  Paul's  rebuke. 
Sii.  Peter's  offence,.  I.  was  this.  He  declined  from  the 
J.)drino  t  ught  by  himfelf,  concerning  the  abrogation  of 
circumcidoir  and  the  ceremonial  law ;  he  had  tormerly 
rbnverfed  freely  with  the  Chiillian  Gentiles  without  fcru- 
ple,  inaking  no  ob)iition  agniitil  them,  becaufc  they  were 
BJt  circumaicd:  But  at  Antioch  he  withdrew  from  the 
Gentiles,  refufing  to  cat  with  them,  becaufc  they  were  not 
circmricifed;  as  if,  for  want  of  circutrcifion,  they  had 
been  unclean,  and  altogether  unfit  to  be  converfed  with. 
This  was  his  fault ;  \^'hereby  it  appears,  that  St.  Peter 
himfelf  was  not  infalliable,  whatever  his  pretended  fuccef- 
fors,  the  Biihops  of  Rome,  are  fuppofcd  to  be.  Learn 
hence,  How  certainly  and  fuddenly  the  holiefl  and  bell  of 
nco  vyijl  ruo  into  fin  and  error,  if  a  fpccial  affillance  from 


the  holy  Spirit  doth  not  uphold  tlicm,  and  prefervc  them. 
Objerzie,  2.  As  St.  Peter's  offence,  fo  St.  Paul's  rebuke  ; 
he  iL'ilhflj-.d  himlo  the  face  ;  that  is,  rebuked  him  publicly, 
becaufc  he  was  blame-worthy,  and  not  ftcrctly  behind  his 
back;  fuch  as  fin  openly,  miill  be  rebuked  and  reproved 
opcidy.  Here  wwV,  How  little  St.  Paul  drcamul  of  St. 
Peter's  fupremacy  ;  it  fo,  he  had  been  more  niotlcft  then 
thus  to  reprove  him  to  his  face.  Learn  hence,  '1  hat  as 
ii;i  bands  of  friendlliip  mud  keep  the  niitiidcrs  of  (Jod 
from  reproving  fin  anil  vice  ;  f',  when  they  find  the  fault 
to  be  notorious,  they  mufl  reprove  it  wherever  thty  find  it, 
Wailing  much  boldnefs  and  refilution.  St.  Paul  here,  in 
reproving  St.  Pcier,  wiihjlcod  him  ;  It  is  in  the  oiij^inal  a 
military  word,  lignilying  to  Jiund  againjl,  either  by  force 
of  arms,  as  among  foldiers;  or  by  dint  of  argument,  as 
among  difputants:  It  is  a  word  of  defiance,  and  frgnifies 
an  oppofition  hand  to  hand,  face  to  face,  foot  to  foot,  not 
yieliiing  an  hair's  breadth  to  the  adverlary.  Yet  wiihal, 
as  St.  Paul's  courage,  folds  candour  appeared  in  reproving 
St.  Peter,  to  his  face,  and  not  reproaching  him,  as  fome, 
behind  his  back.  And  behold  this  great  and  chief  apoftlc 
St.  Peter,  fubmits  to  his  reprover,  neither  juftifving  his 
aflion,  nor  refle£\ing  upon  Si.  Paul ;  he  replieth  not  again. 

12  For  before  that  certain  came  from  James,  he 
did  eat  with  the  Gentiles;  but  when  they  were  come, 
he  withdrew,  and  feparated  himfelf,  fearing  them 
which  were  of  the  circumcifion.  13  And  the  other 
Jews  dilFcmbled  hkewife  witlihim;  inlbmuch  th.it 
Barnabas  alfo  was  carried  away  v/ith  their  difhtnu- 
lation.  14  H  But  when  I  law  that  they  walked 
not  uprightly  according  to  the  truth  of  the  gofpcl, 
I  faid  unto  Peter  before  them  all,  If  thoju,  being  a 
Jew,  lived  after  the  manner  of  the  Gentiles. and  not 
as  do  the  Jews,  why  compelleft  thou  the  Gentiles 
to  live  as  do  the  Jews  ? 

A  farther  account  is  given  tis  in  thefe  verfes,  of  St. 
Peter's  offence  at  Antioch,  in  giving  occafion  of  fcandul 
to  the  Gentiles,  by  refufing  to  converfe  and  eat  w  ith  them, 
although  he  had  before,  in  a  vifion,  received  a  divine  com- 
mand fo  to  do.  St.  Pawl  calls  it/fa?-,  vcr.  \i.d-(fimdaticn, 
ver.  13.  and  not  xvalhiHg  vpy'ighth,  vcr.  14.  He  re fu fed 
to  c  >nvcrfe  with  the  believing  Gci^tiles,  being  uncirciim- 
cifed,  for  fear  of  offending  the  believing  Jevrt,  who  were 
fo  tenacious  of  circumcifion, and  theccrcmonial  lew.  L.>i:rn 
hence,  Wh.at  wcaknefs  and  inconllancy  is  found  with  the 
beft  of  men,  cfpecially  when  fear  gets  a  prevailing  power 
overthem.  St.  Peter  was  the  minifler  of  the  circumcifion, 
in  great  honour  and  cfleem  with  the  believing  Jews,  but 
fearing  the  lofs  of  his  reputation  among  them,  he  falls  into 
fin  againll  God.  Oljerve,  2.  The  fatal  influence  of  that 
his  (ill ;  it  drew  others  inioa  partnerfhip  wiih  himthercin  ; 
Barnabas  himfelf  was  led  away  with  thedilTimulati.  n,  and 
the  other  Jews  dilfcinbled  with  him.  Learn  hence,  Tl.at 
fuch  as  are  eminent  ii)  the  church,  had  need  be  exadly 
rareful  how  they  walk  ;  for  if  they  fall,  they  fall  not  alone, 
many  do^^fall  -with  them.  Ohjerve,  3.  With  wh.it  opcn- 
nefs  and  freedom,  with  what  courage  and  refolution,  St, 
Paul  checks  and  reproves  Peter,  for  his  cowanlnefs  and 

tiiuoxoufncfs^ 


Chap.  ii. 


G  A  L  A  T  I  A  N  S. 


755 


(imoroufncfs,  in  rcfufing  to  converfe  with  the  believing 
Gentile?,  for  fear  of  gaining  the  difplenftire  of  the  ciiciiiii- 
cifc  I  Jews  :  I  (aid  imti  Peter  before  ihem  all.  If  thou,  being 
a  Jew,  !ivi/},  in  thy  ordinary  convcrfation,  after  the  man- 
ner of  the  Gentiles,  why  compeUcfl  thou  the  Gentiles,  by  thy 
example,  to  live  as  eh  the  Jews.  Where  mte,^  What  a 
conlbaining  power  there  is  in  ihcrxamplc  of  eminent  per- 
lons.  He  is  l^iiJ  to  compel  in  fcripmrc,  not  only  who  doth 
violently  force,  but  who,  being  of  authority,  doth  provoke 
by  hi<;  example.  The  errors  of  thofe  that  do  rule,  become 
rulers  of  error.  Men  fin  through  a  kind  of  authority, 
through  the  fins  of  thofe  who  arc  in  authority. 

15  Wc  ii:ho  are  Jcv/s  by  nature,  and  not  finncrs 
of  the  Gentiles.  16  Knowin<f  that  a  man  is  not 
juilificd  by  the  works  of  the  law,  but  by  the  faith 
of  fefus  Chrirt:,  even  wc  have  believed  in  Jefus 
Chrifl,  that  wc  might  be  juftilied  by  the  faith  of 
Ciu  id,  and  not  by  the  works  of  the  law  :  for  by  the 
woiks  of  the  hiw  fhall  no  flefh  be  juftified, 

St.  Paul  having  fully  vindicated  his  own  anthority  as  an 
apoltle,  from  tlie  imputations  of  tlic  faifeapolUcs,  he  comes 
next  to  vindicate  his  doArinc,  namely,  the  evangelical  doc- 
trine of  jiiftitication  K'  faith  in  Chrill,  which  he  had  for- 
merly preached  to  the  Galatians,and  which,  in  his  abf.nce, 
the  faifc  apoillcs  had  endeavoured  to  fubvcrt  and  over- 
throw, urging  the  ftricl  obfervation  of  the  ceremonial  law, 
as  nccedary  to  jullificaiion  and  falvation.  Our  apoftie, 
therefore,  to  ftrikc  at  the  root  of  this  dangerous  error,  ex- 
cludes all  works  of  our  own  from  having  any  influence 
upon  our  jiiftlfication.  Now  this  he  proveth,  (r.)  Decaufc 
they  that  were  Jews  by  birth,  and  fo  federally  the  holy 
people  of  G(kI,  found  it  necelfary  to  renounce  tlie  works  of 
the  law  in  point  of  jufti'ication,  and  to  feck  rij;htcournefs 
only  through  tai:h  in  Chrill,  as  well  as  the  profane  idola- 
trous finners,  or  the  Gentiles,  who  were  ftrangers  to  the 
covenant  of  God  :  Per  h  the  ivorks  of  the  laivjhiillnoflcj}) 
neither  Jew  nor  Gentile,  be  jnfifieJ;  that  is,  acquitted 
frorn  the  guilt  of  fin,  and  difehjged  from  cbnoxioufnefs  to 
the  wrath  of  God.  Now,  no  obedience  of  ours  can  ob- 
tain this,  beciifc  of  the  c;reaf  impcrfeclion  which  cleaves  to 
it,  and  becaufe  God  will  have  all  boading  excluded  ;  Eph. 
ii.  8.  By  grace  ye  are  fiived,  through  fail  h  \  not  of  works  Ic  II 
a'ly  mun  Jhwld  hoifi  ;  but  that  he  that  clorieth,  flionld 
gl  try  in  The  Lord.  AW  here.  That  the  dodtrine  of  julli- 
ticaiion  by  faith,  and  not-  by  works,  was  early,  very  early 
oppofed  bv  Satan  and  falfe  teachers.  It  being  arliculius 
J'antis  et  r.idctitis  ecclefia,  a  fiui'lamcntal  article  of  our 
Chriflian  fuiih,  our  ccmf<irt  (lands  or  falls  widi  it;  no 
wonder  then  it  is  llrenuoiidy  oppofed. 

17  But  if, while  we  feck  to  be  juftified  by  Chrift, 
■we  ourfelves  alfo  arc  found  finners,  is  therefore 
Chriil  the  minifter  of  fin?  God  forbid.  18  For  if 
1  build  again  tbe  things  which  1  deftroyed,  I  make 
myfcif  a  tranigrclTor. 

Thefc  words  arc  generally  looked  upon  as  an  objcflion, 
which  the  adverfaries  of  the  doclrine  of  julUticaiion  by 
foith,  have  been  always  ready  to  nuke  at^ainil  it,  namely, 


"  That  if  perfons  be  not  juftified  by  their  obeJicnce  to  the 
law,  then  they  may  live  as  they  lift  in  the  breach  and  viola- 
tion of  the  law,  and  freely  indulge  themfelves  in  (in,  and 
confeqiiently  make  Chrift  the  minifter  of  fin,  as  if  he  ha  J 
relaxed  the  diiiy."  The  apoftle  rcjc£ls  this  inference  an. I 
dcduiffion  with  the  grcateft  abhorrence  and  detcftation,  fay- 
ing, God  forbid.  Hence  note.  That  it  is  no  new  prejudice, 
though  a  very  unjuft  one,  againft  the  do£lrine  of  juftifica- 
tion  by  faith  alone,  and  not  by  works,  that  ic  opens  a  door 
to  licentioufncfs,  and  makes  Chrift  the  minifter  of  fin. 
Nott  farther,  A  fecond  objccfion  here  niggeft-.d.  Some 
miLjIit  pretend  that  he  built  up  by  his  praclice,  what  he  had 
dcliroyed:  No,  fins  the  apoftle,  I  have,  together  with  the 
docfrine  of  tree  juftification  prcachei!  to  you,  prclTcd  upon 
yon,  the  dtitv  of  mortificaiion,  as  of  indifpcnfible  neccffity 
to  be  praiftifed  by  you  ;  (hould  therefore  my  preaching  or 
my  practice  be  otherwife  then  it  has  been,  I  ihculd  builj 
a^ain  what  I  have  deftroved,  anddeftroy  what  I  have  al- 
ready buildcd  ;  and  thus  by  encouraging  fin,  and  tlifcourag- 
iiig  holincfs  and  obedience,  I  fliotdd  be  atranfgreftbr  agaitjft 
the  law  of  righteoufncfs.  Learn  hence,  That  the  dodlrine 
of  juftification  by  faith  alone,  cannot  be  rightly  pi-eaclied, 
except  the  duty  of  mortification  of  fin  be  urged  and  en- 
forced with  it  ;  for  the  fame  faith  that  de[;ends  upon  Chrift 
for  pardon  of  i'tn,  doth  look  upon  him  for  power  aiul 
ftrength  to  vanquifh  and  fubdue  fin;  If  we  do  not  the  latter, 
Chrift  will  never  do  the  former. 

ig  For  I  through  the  lav/' am   dead  to  the  law-, 
that  I  might  live  unto  God. 

Here  the  apoftle  ftievvs,  that  believers  are  fofar  from  bein-T 
juftified  by  the  law,  that  they  are  dead  to  the  law,  fo  as  t" 
put  no  confiilcnce  in  their  obedience  to  it  for  juftification  ; 
particularly,  (i.)  They  are  dead  to  the  law  ;  that  is,  thi  y 
are  delivered  from  the  rigorous  exaiSlions  of  the  law.  Per  ■ 
fe£l,  pcrfonal  and  perpetual  obedience,  is  the  duty  whii  it 
the  law  cxa(!\s  at  the  believer's  hand,  and  he  has  perfi^rincd 
it,  thotigh  not  in  himf«lf,  yet  in  the  perfon  of  Chrift  his 
Surety,  who  yielded  abfolute  and  complete  obedience  to 
the  laa-,  as  it  could  require  or  demand.  (2.)  The  law  is 
dead  to  believers,  aud  they  to  that,  in  regard  to  the  con- 
demnatory curfe  and  fcntcnce  of  the  law  ;  Chrift  liatli  re- 
deemed them  from  the  curfc  of  the  lav/  ;  being  made  4 
curfe  for' them.  Gal.  iii.  13.  True,  the  believers  viohii- 
onofthcroya!  and  righteous  law  of  God,  in  the  fmaUeit 
meafii re  and  degree,  doth,  in  its  own  nature,  defervc  ihc 
curfe  and  conilemnatoryfenteiice;  but  Chrift  has  difcharged 
him  from  obnoxiouncfs  to  the  curfe,  by  being  made  a 
cmfe.  (3.)  The  law  is  dead  to  believers,  as  to  its  autho- 
rity, to  juftify  and  fave  them.  This  is  that  the  l.:w  cannot 
do,  heing  made  weak  through  the  ficfii  ;  though  prupcilv 
fpeaking,  the  law  is  not  weak  to  us,  but  we  are  weak  t« 
that  ;  the  law  has  not  loft  its  authority  to  command,  but 
wc  our  ability  to  obey  ;  it  is  as  impoffible  for  a  f  dlen  fin- 
nsr  to  keep  the  law  of  God  perfectly,  as  it  is  for  a  lain.j 
cripple  to  run  a  race  fwiftiy.  Yet,  (4.)  Believers  arc 
not  dead,  but  alive  to  the  law,  as  a  rule  of  life  and  holy 
living:  the  law  binds  the  believer  fin  Chiift's  hand) 
as  Jliicfly  to  endeavour  obedience  to  it,  as  it  did  bin  I 
Adam  in  irnocency:  But  here  is  the  believers  privilege, 
5  G  2  i/j  .t 


Ili^ 


G  A  L  A  T  I  A  N  S. 


Chap.  hi. 


that  Goil  the  Father,  upon  i!ic  fi.ore  of  ilie  covenant  of 
tcracc.wliich  the  blooJ  ot  Chrirt  has  raiiticd  and  confirmed 
tioih  gracioijily  except  the  faithful  endeavours  ot  his  eliil- 
drcn,  inftead  of  perfci.1  performances  \  which  obedii-nce 
the  lau-coviiiant  tiiil  ri^jfirimfly  exruO  and  require.  Thus 
may  every  believer  f.;y  witli  the  apofl'.e,  /  throurh  tie  L-w, 
am  flfiiil  nni'j  lie  Inu',  thr.l  1  might  live  uuli  God,  namely,  a 
lil'eof  righicJufncfs  .ind  uuc  holincfs, 

• 

20  •[  I  am  rnicificd  v/ithChrifl :  ncvcrthelefs  I 
live;  yet  not  I,  but  CliiHl  livtth  in  mc  .•  and  the 
life  wliich  I  tiow  live  in  the  fltfli,  1  live  by  the  faith 
df  ihe  Son  of  God,  wlio  loved  me,  and  gave  himfelf 
for  me. 

Several  thin£;sareherc  ol>fervnhk,  viz.  St.  Paul's  fpiritnal 
iL-aih  declared^  and  his  fpirituul  life  dcfcribed,  topether 
with  the  author  and  inllrument  of  it.  Ohju-v;',  i.  St.  Paul's 
fpiiiiiial  death,  lam  crucijied  zvith  Urij]  \  that  is,  with 
(Thrift  I  am  dead  to  the  law  (in  the  manner  mentioned  in 
the  forefjoinj;  vcrfej  dead  to  fin,  and  dead  to  the  world. 
Ltarn\\tx\ct,  That  all  true  believers  are  crucified  wi:h 
Chrift  Jcfus  ;  or  tliat  all  jiiflificd  perfons  have  fcllowfhip 
with  Cluift  in  his  death  :  They  have  fcllowdiip  with  him, 
(l.)  In  the  merit  and  value  of  his  death  ;  they  are  ran- 
ibmed  bv  it,  as  a  price  p^iddown  to  the  juftice  of  God  for 
them.  (2.)  In  the  virtue  anil  citicacy  of  hi<;deaih;  which 
dith  not  only  merit  pardon  for  us  but  mortifies  fin  in  us  ; 
Our  old  man  iscrmified  \  that  is,  the  power  of  fin  i;;  fiibducd 
in  u."!.  ^3:)  A  jiiilified  perfon  hath  fclhnv (hip  with  Chrift, 
ii  the  likcnefs  and  liinilittidc  of  his  death,  and  that  is  acni- 
cifixi..n  :  As  Chrill  died  a  painfid,  (hamefiil,  lingering,and 
a:ciirfed  death  for  hiin,  fo  doth  I'm  die  paint'uily,  fliame- 
fuiiy  nnd  gradually  in  him  :  They  that  are  Chriji's,  have 
iruafiediieflrjh  with  its  affrfli'ms  and  lufls.  Gal.  v.  24. 
O/^/Ir-r  2  St.  Paul's  fpiri'.ual  life  dcfcribed,  I  live,  yet  not 
Jyl'ul  Chr'/linme.  Leiirn  hvncc.  That  a  crucified  Chrif- 
tian  is  a  living  Chriftian  :  /  nni  crucified,  m%erthehj's  J  Iife\ 
a  lire  of  jijftilication  and  fanditicaiion  at  prefent,  in  hope 
of,  and  as  an  earned  tur,  a  life  of  glorification  to  coir.e. 
Yet,  <.l>ferve,i.  How  the  ;'pollIe  corredls,  or  rather  explains 
himfelf,  after  what  kind,  and  in  what  manner  he  lives;  he 
denies  himlllf  to  be  the  author  and  root  of  his  own  life  ; 
and  declares  Chrift  10  he  both.  I  live,  yet  not  I,  but  Chriji 
in  me.  Chrilt  is  both  the  author  and  efHcient  caufe,  of  the 
exemplary  caufe,  the  end  or  final  caufe  of  the  Chriflian's 
life  ;  a  li-Jng  ChriiUan  lives  not  hitnfelf,  but  ChriJ]  lives  in 
h'lm.  4.  As  the  author  of  the  Chriflian's  fpiitual  life, 
Chriji  ;  fo  the  inllriiment  of  it,  and  that  \%  faith  :  The  life 
which  1  live  inlhi-fiefi),  that  is,  the  fpirilti.tl  life  which  I 
live  as  a  Chriftian  here  in  the  world,  I  live  by  faith  in  the 
Son  fCod  ;  iny  life  of  jullilication,  is  by  faith  in  his  b'.ood; 
my  life  cf  fanftihcation  and  confolation,  is  through  fiith, 
in  and  by  miiienccs  derived  from  his  holy  Spirit.  5. 
How  the'  apoftlc  approp)  iaies  to  himfelf  in  panicidar,  what 
Chrift  had  done  for  all  believers  in  general :  He  hvedmf,  and 
g..ve  himfelf  for  wf.  Wlir.re  note,  Thouj^h  a  firm  pcrfuafion, 
a  d  fidlalfurance  of  Chrift's  fpecial  love  to  ourlllves,  and 
liis  d\irTT  for  us  in  parMcular,  is  notof  thcefFence  and  being 
of  juftifying  and  fuvlngyi.;//',  yet  it   is  attainable  without 


an  extraordinary  re\xlation  ;  arc!,  as  fuch,  cverv  fincerc 
Chridian  ought  to  aim  at  it,  to  laboi:r  and  tndeaveur  afitr 
it. 

21   I  do  not   friiRrate   the  gnce  of  God  :   for  if 

ripjhtPOr.f.ners  r  /,:.-  I,r  llu-  l.v.  rhi  n  ("Imn  k  ,1.  ,rl 
in  vain. 

The  apoftle  concludes  the  i  hsp'er  with  a  d^Mible  arqu- 
mtni,  topiovethe  Chridian's  jollification  by  f-iih,  v,  iihuut 
the  works  of  the  law.  (i.J  Were  it  orherwif.-  we  fhoiiij 
frftrate  and  make  vcid  tlic  grace  of  f]od:  Yor  M  ji.Jhfi. 
cation  be  by  works,  it  can  no  more  he  by  grace  ;  acc<>r(:iii;T 
to-thc  apoftlc,  Rom.  xi.  6.  {1.]  Chrift's  death  hnd  been 
in  vain,  without  r.ny  necefTary  caufe  (n-  reafon  at  all,  if  the 
j'ljlific'i'iiin  cf afmr.er  coidd  Irave  been  obtained  hy  his  own 
works.  Where  note.  That  as  w^ll  works  done  after  faith 
and  converlion,  as  thofe  done  before  it,  are  excluded  from 
being  the  mecetorio'us  caufe  of  our  juftiiica'.ion,'  i:hcr  in 
whole  or  in  part  ;  becawfe  the  joining  of  works  with  faith, 
in  the  matter  of  our  jiiftificaiioti,  is  a  total  exchidini*  of 
God's  free  grace,  and  aloud  proclaiming,  that  Chrift  died 
in  vain. 

C  H  A  P.     III. 

In  this  and  the  follrj}ing  chapten  of  this  tpiflk,  cur  apof- 
tle cxpcjiulatei  with  the  Galatians.  itiho  -were  Jtiucei 
hy  tliefalff  apfiki  to  relmqwJJi  the  liberty  thty   were 
called  to  by  the  gcfpel,  and  to  put  their  nech  under  the 
Judaical yoke  again. 

OF'oolifli  Galatians,  who  hath  bewitched  yon, 
thatye  fhould  not  obey  the  truth,  before  whofe 
eyes  Jefus  Chriil  hath  been  evidently  fct  forth, 
crucified  among  you  ? 

Note  here,  i.  The  objeftof  the  apoftlc's  (Tiarp  reprehen- 
fion,  the  churches  of  GaLtia.  2.  The  yroimd  of  their 
reprehenfion,  their  deftiSlion  from  the  truth  into  a  very  great 
error,  namely,  their  holdingot  circumcilion,  and  the  obfer- 
vation  of  the  ceremonial  law,  as  necclhiiy  tofalvatiin; 
W'hich  was  a  iTiaking  of  the  crofs  of  Chi  ill  of  no  efFe(£l, 
and  a  virtual  denial  of  his  bting  come  in  the  flefh.  From 
hence  wc  learn,  Thatth&zbeft  and  purcft  of  particidar 
churches  may  err,  an4-h*Ve  erred  fundamentally  and  d.m- 
geroufly  :  For  what  ^pllfifts  fuch  a  church  of,  but  perfnns 
all  falliable  ?  Head  .ind  members,  being  all  finful,  are  as  un- 
able to  fecure  theinfcTves  from  error,  as  from  vice.  Indeed 
the  church  of  Ronie  talks  big,  andboaftsofa  falfe  gift, 
that  of  infallibility  ;  but  could  never  yet  agree  where  it  is 
lodged,  whether  in  the  Pope,  or  in  a  general  council ;  how- 
ever, they  a  '  '  .y  have  it.  "Well,  it  fo,  the  more 
w  icked  and  ly   inexcufable  are  they,    in  not  im- 

proving; their  talent  oi  infallibility  forthebeft  fervicc  of  the 
Chiiftian  church,  namely,  bv  writing  one  infallible  com- 
ment upon  the  whole  bible.  Whr.t  a  fcrviceable  perform- 
ance would  it  have  been  in  them,  to  pin  the  Pope  in  I, is 
chair,  and  hold  down  his  hands  to  wiite,  as  Aaron  and  Ilur 
held  up  Ml  fis's  hands  to  pray,  till  all  the  Amalekiie  errors 
and  herelie?,  fo  much  complained  of,  were  runted  iMid 
ruined  !    V/o  unto  thcni  that  kt  fuch  an  excellent  gilt  lie 

idle 


Chap,  in, 


G  A  L  A  T  -I  A  K  S. 


757 


i(11e  amoncft  them,  and  unemployed  by  them.  3.  The 
hjoh  and  heinous  a!T>;ravarion  of  ihis  fault  in  rhc  G.iUitiafis, 
t/tore  whfe  eves  Jcfas  ChriJ}  hrd  hren  evidrnfly  fet  ton'-, 
^r;-  ''-^  ■  •'•  -  '■'■■"  >h—  U  C\\;\\.  and  their  frecd.-^m  by 
h;  ceremoni.n)  J:nr,  had  been 

pi?:i;r..>i  T-'t;  ::i  ;  :!ii.i  his  lieithand  fiifTerin^s-,  with  i!;e 
g.eat  end  and  dcfign  of  them,  as  phiiniy  laid  b-fore  them, 
as  if  Clirilt  himfert'  had  been  crucified  in  the  midit  of  them. 
I.a'liv,  The.  brand  of  infamy  which  our  apoilie  fets  upcii 
the  Judaizing  d"£lr)rs,  hereticitl  and  falfc  teachers  ;  he  c;ills 
them  fpiiitiial  r>rcprers,  and  their  dov'tri  ics  fpirittial  witch- 
craft :  0  fioVijh  Gahttians,  wl-o  halh  hewitched you  ?  Be- 
caufe,  \\.)  As  forccrcrs,  by  deluding;  the  fcnfcs,  tTiake  per- 
fons  apprehend  thev  fee  what  they  fee  not ;  fo  heretics,  by 
cadiuij  a  mill  of  feeming  reafon  before  the  underftanding, 
do  delude  it,  and  make  the  deluded  perfon  believe  that  to 
be  truth,  which  indeed  is  not.  (2.)  .As  forcercrs,  in  what 
thev  do,  arc  ajTi.ted  beyond  the  read)  of  their  own  ability 
and  n<ill,  by  the  help  of  Satan  ;  fo  heretical  fpirits  are  ofien 
bv  Satan's  concurrence  with  thcin,  more  than  ordinarily 
ainied  by  him,  in  drawing  multitudes  after  thein  :  Ofjolijh 
Gal.ilians,  iv/.o  hiilh  beivitcherl  you  ?  The  orisjinal  word 
feems  borrowed  from  the  praiflice  of  witches  and  fircerers, 
who  bein'i  alTiiled  bv  the  devil,  ufed  to  c-^R  mifls  before  the 
e)es  of  the  people,  to  dazzle  and  delude  thcrn. 

2  T!i;5  only  would  I  learn  of  you.  Received  ye 
the  Spirit  by  the  works  of  the  law,  or  by  the  hear- 
ing of  faith  ? 

Oar  aportle  having  prepared  the  Galatiaus  altentton,  by 
a  very  fmart  and  (harp  reprchenfion  in  the  foregoing  verfe, 
returns  to  the  iubjccfl  of  juflification  by  faith,  without  the 
works  of  the  law,  which  he  had  entered  upon  in  the  former 
chapter,  and  profecutes  at  large  in  this  ;  and    he  ufes   five 
arguments  to  prove  that  we  are  juftified  br  faith,  and   not 
by  xvorhs  :    The  firft   is  contained   in  the   verfe  before  us, 
RdYive    ye    the  S/>/n't  h    the  work.t  of  the  laiv,  or  by  tie 
hfc.ring  of  faith  ?  As  if  the  apodle  had  faid,  "  I  appeal  to 
your  own  experience;  you  have  received  the  fpirit  your- 
fclves,  fotne  of  you  for  fanclification,  others  for  miraculous 
operations  ;    now  I  ^voldd  know  by  whit  means  you  re- 
ceived it  i*  Was  it  by  hearing  the  law  of  Mofes  presetted  ? 
You  cannot  fay  it ;    for  you  were  heathens,  and  without 
the  written  law  ;  it  muft  then  be  by  hearing  of  the  gofpel, 
the  doiflrine  of  fuith,  wkich   I  preached  to  you."     Here 
We  have  a  truth  cxpre/Ted,  and  a  truth  implied.     The  trtith 
cxprclFcd  is  this.  That  the  hearing  of  the  gofpel  fai;hfidly 
preached,  is  the  iuftrumental  mean  by  which  perfons  receive 
the  Holy  Spirit  in  the  faniflifying  gifts  and  graces  of  it,  to 
enable  them  to  live  an  holy  and  finritual  life  :  Received  \e 
tm  the  Spirit  />y  the  hearing  of  faith  ?  Yes,  he  did.     The 
trmh  implied  is  this,  That  a  people  (liould  take  great  heed, 
that  they  never  undervalue,  much  lefs  defpife  and  vilify 
thafminillcy,  or  that  doolrinc,  which  God  at  firft  bleded 
for  their  converfion.     How  many  arc  there  in  England  at 
this  day,    who  difown  that  church,  defpile  that  miniftry 
which  God  blefied  to  their  converfion,  if  ever  they  were 
converted  ?   Sad  it  is,  yet  very  certain,  that  like  vipers  they 
gnaw  out  the  bowels  of  her  who  fucklcd  them  at  her  brciil. 


3  Are  ye  fo  foolifh  ?  hr.ving  be!;un  iii  the  Spirit, 
ate  ye  now  made  pcife£l  by  the  licfli  ? 

Ohfenc  here.  The  aportle  rails  the 'doctrine  ofthegofpe^ 
Spirit  \   bccaufe  by   kearing  the  gofpel   preached,  thiv  hai|t 
received  b:)ih  the  gifts  and  graces  of  the  Holy  Spirit.    Thc-^ 
law,  with  all  its  riicsandcereinonies,  hecallsyf.Ai  ;   becau.'ij  i« 
they  were  now  weak,  and  being  but  tfm]?orary  inilitution-, 
■were  abolilhed  by  the  coming  of  Chrill  and  the  gofjiei. 
INote  next.  How  the  apolllc  endeavours  to  convince  the  Ga- 
latians  of  the  folly  and  abfurdity  of  hoping  to  pcrfed   that 
in   the   flefh,  which  th  y  had  begun  in  the  Spirit  :  Jre  ye 
fofocUfo?   As  if  he  had  faid,    "  That  having  at  your  en- 
trance into  Chriftianity  begun  an  holy  lite,  by  and  accord- 
ing to  the   Holy  Spirit  conferred  upon  you,  that  now  )ou 
fliould  think   to   be  made  more  pcrl'ifl  by  xhtflep,  by  the 
external  commandments  and  obfervances  of  the  law  ;    how 
unreafonable    is  it   to  fuppofe  that  your  jtiftification  fliould 
be  bccun  by  a  more  noble,  and   perftiled  by  a  lefs  ncble 
caufe?" 

4  Have  ye  fuBPered  fo  many  things  in  vain  ?  if 
it  he  yet  in  vain. 

As  if  the  apoPtle  had  faid,  "  To  w  'lat  purpofy  have  yoti 
fuffrcd  f')  many  prcTecutions  from  the  Jews,  for  the  cau.l; 
of  Chrfftianiiy  ?  All  which  fu.Terings  will  be  in  Viiin,  it, 
after  all,  you  bring  yom  fehes  under  the  bondage  of  the 
Jewiili  yoke  ;  for  thefe  might  have  been  efcaped,  had  you 
owned  the  neccflity  of  circum.ciuon,  and  other  legal  ob- 
fervances :  But  1  hope  you  vviil  recoliecl  yourfelves,  and 
perfevere  in  your  firft  profcffion,  -without  which  all  your 
former  bhours,  your  part;  and  prefent  fufFerings,  will  avail 
ynu  nothing."  Intimating  that  all  good  actions  we. 
have  done,  and  the  hard  things  which  we  have  fiifFertd, 
will  be  nltogether  in  vuin  to  us,  if  v.  e  do  not  pcrfcvere  in 
well-doinrf,  and  patient  fufFermg  into  the  end  :  Have  ye 
fuffiredf  many  ihiiigs  in  vain  f'  if  it  be  yet  in  va/n^ 
here,  i.  That  it  has  been  frcin  the  beginning  the 
portion  of  ftich  as  profefs  Chrillianity,  to  fuffcj 
things  in  the  defence  of  it.  2.  That  it  is  very  poiTi 
fome  of  ihofe  who  have  inade  an  CTvly  and  long  pr 
of  Chriflimity,  yea,  and  fuftereti  hsrd  things  for  it,  nficr 
all,  to  m:'ke  a  foid  defcdion  and  apoilafy  from  if.  3.  Tluit 
all  ftich  iuiFerings  have  been,  are,  and  will  be  in  vain,  and 
turn  to  no  joyful  account,  if  the  perfons  fufFeringdo  after- 
ward apoftatize  from,  and  turn  their  backs  tipon  tlie  truths 
of  God,  formerly  embraced  and  mainsained  by  them. 

5  He  therefore  that  minillereth  toyoii  the  Spirit, 
and  worketh  miracles  among  you,  doclhhe  it  by  the 
works  of  the  law,  or  by  the  hearing  of  faith  .■" 

Note  here,  i.  That  God  did  accoinpany  the  firft  preach- 
ing and  planting  of  the  gofpel  with  the  extraordinary  gifts 
of  lite  Spirit,  with  a  power  to  woik  miracles,  to  heal  dif- 
eafes,  and  to  fpeak  with  tongues,  which  were  fo  many  al- 
terations and  confirmations  ilv.;t  the  doflrine  of  the  gofpel 
was  from  G<xl ;  for  here  St.  Paul  appeals  to  the  Galatians, 
as  men  that  iiad  the  Spirit  and  inirai-ies  antong/t  them.  He 
thst  miniftereth  to  you.  the  spirit,  and  ivorhcth  mtYaclcs  ;  im- 
pl}ing,  that  Almis^hty  God  had  given  to -them  his  H' ly 

•  Spirit' 


O  A  L  A  T  I  A  N  S. 


Chap.  iir. 


^Spirit,  b.>tti  in  the  faiu^ifyuig  grnccs  a>i<l  miraculous  gifts 
ot  it.  2.  That  flic  Spirit  thus  communicated  in  thefirft 
ami  early  clays  of  Chriftianity,  was  not  given  to  the  G;i!a- 
•tians,  or  any  oilier  Gentiles,  by  the  preaching  pf  the  law, 

but  by  the  ininirtry  and  (lifpenfjtion  of  the  gofpel,  which 

is  here  callcil  tie  hurting  of  faith  :  He  thtit  miirllereth  It 
you  the   Spirit,   dJh  hr  it  h  the  tvtris   of  the  law,  5r  h  the 

hearing  of  faith  ?  Lenni  hence,  That  alihouglt  the  gifts 
-anil  graces  ot  Goal's  holv  Spirit  arc  conveyed  to  th<;  hearers 
■of  the  gofpcl  by  the  miniilry  of  tlie  word,  yet  God  is  the 

aiiihi)r,  ihc  miuiller  anil  difpcnfer  of  ihcm,  ami  the  gofpti 
•only  the  infliument  and  mean  of  their  conveyance  :  He 
miui/kreth  to  you  the  Spirit. 

C  1  Even  as  Abraham  believed  God,  and  it  was 
accounted  to  him  for  righteoufinfs.  7  Know  ve 
.therefore  that  they  vvliich  are  of  faith,  the  fame  are 
•the  children  of  Abraham. 

Here  our  apoftle  proceeds  to  a  fecond  argument,  to  prove 
that  pcrfons  are  jwiUficd  by  faiih,  and  not  by  woilc!  ;  and 
that  is  drawn  from  the  example  of  Abraham  :  And  the 
arf^ument  lies  thus,  "  As  Abraham,  the  father  of  the  faith- 
fid.  Wis  judified  ;  fo  inufl  all  believers,  the  children  of 
faiihfiil  Abraham,  be  juftified  alfo.  But  though  Abraham 
did  aBoimd  in  many  virtues  and  good  works,  yet  he  was 
not  juftifiijd  by  thcfe,  but  by  faith  onlv  ;  therefore  by  faith 
mult  all  his  chil.ircn  be  juftified  alfo.  Abraht:m  believed 
Cofl\  that  is,  alllnted  to,  and  relied  upon  the  promife  of 
<jTd  made  unto  him,  That  in  him,  that  is,  in  the  Melfias, 
who  was  to  defcend  froin  )\\m,  flniilrl  all  the  nations  of  ihe 
^jrth  he  hkfji-d;  and  th's /(■;///>  f.f  his  was  accounted,  im- 
puted and  reckoned  to  him  for  righteoufnefs  ;  that  is,  was 
accepted  of  Goil  tor  Ids  jurtification."  Froin  whence  the 
npoftle  doth  infer,  or  draw  this  concltifion,  that  ftich  as 
leek  julVification  by  faith,  ss  Abraham  did,  arc  the  children 
cf  Ahraham,  as  the  Gentiles  were  ;  that  is,  the  children  of 
hh faith  ;  a  far  greater  privilege  than  what  the  Jews  gloried 
in,  natrtlv,  that  they  were  the  children  of  hisfe/h.  Learn 
hence,  Th.it  as  the  pious  Jews  under  the  Old  Tcftament, 
fo  a;c  Chrirtians  now  under  the  New  Teftaincnt,  juflificd 
alike.  Were  they  j:iftilicd  freely  ?  So  are  v.c.  Are  wc 
jiiftificd  fully  r  So  are  they.  Was  a  righteoufnefs  necef- 
f.iry  for  them  to  be  clothed  with,  in  order  to  their  accept- 
ance with  God  ?  The  fame  is  neceffary  for  us  alfo.  Was 
f.iiih  imputed  by  God  to  them  for  righteoufnefs  ?  So  (hull 
>ii  be  to  us  alio. 

8  And  the  fcriptures  forefeeing  that  God  would 
JLirtify  the  heathen  throtigh  fliith,  preached  before 
ihe  j^ofpcl  unto  Ahraham,  faying.  In  thee  fhali  all 
nations  be  blelfed.  g  f  So  then  they  which  be  of 
faith  are  hlclfed  with  faithful  Abraham, 

Olfcrve  here,  That  becaufc  the  former  confcqiience  from 
Abraham's  juftification  to  ours,  might  be  queftioned  whether 
it  holds  in  the  Gentiles,  who  were  not  of  Abrahain's  pof- 
teri'y  ;  therefore. the  apollle  dtchires,  that  the  greatelt  pro- 
mifem  adc  fo  hiin,  was,  That  in  hin:,  that  is,  in  the  Mclli.is 
Chrift  Jcfus,  who  was  to  come  of  him,  utl  nati-jns,  GtniiUs 
iu  vfdl  n  ji:v/s,  fjouU  he  hlrJJiJ:  God  Jiavingdctcnnincd, 


that  all  believers  indifinitily,  of  what  nation  or  kindred  fo- 
ever,  fliouM  be  all  jii/lificd  one  and  the  fame  way,  namely, 
by  faith  in  Chriil,  without  the  wotks  of  the  law.  So  that 
all  that  are  of  tailh,  or  true  Iv-licvers,  whether  Gentiles  or 
Jews,  do  partake  of  all  thofe  benefits  and  bltflings  which 
believing  Abraham  did  part.ike  of,  amongQ  which  juftifi- 
cation  by  faith  is  the  chief.  Learn  h<nce,  I.  That  the 
gofpcl  is  no  new  df<Srine,  but  the  fame  for  fubftance, 
though  not  forclearnefs,  wi;h  that  wiiich  was  preached  to 
Abraham  and  to  the  church  under  the  Old  IVftamcnt  : 
The  fripiiire  preached  hefre  the  ^cfpe!  iintf  Ahraham.  2. 
That  the  blcfling  of  juftification  by  faith,  and  other  fpi- 
rittial  favours  promifed  to  th.e  nations  in  Abraham,  v  as 
fuch  as  Abraham  himfclf  was  a  fliarcr  in,  and  partaker  of  ; 
they  were  blelfcd  with  faithful  Abraham. 

10  For  as  many  as  are  of  the  works  of  the  law, 
arc  under  the  curfe.  For  it  is  written,  Curfcd  ii 
every  one  that  continueth  not  in  all  thin;;s  which 
are  written  in  the  book  of  the  law  to  do  them. 

Here  is  a  third  arcumcnt  produced  in  this  chapter,  to 
prove  that  we  are  jiirtified  by  fr.ith,  and  not  by  works  ;  be- 
caufe  they  who  feck  to  be  jiifiified  by  the  woiks  of  the  law, 
are  under  the  citrfc  ;  and  if  fo,  cannot  be  jidtifud.  The 
argument  runs  thus,  "  Our  obfervancc  of  the  law,  when 
at  the  beft,  is  but  imperfect  :  Now  every  performance  lays 
us  under  the  curfe,  therefore  no  perform.anceof  ourscanjuf- 
tify  us.  They  that  cannot  fidlil  the  law,  can  never  be  jidli- 
ficd  by  the  law:  But  no  fallen  man  can  perfetlly  fulfil  the 
law,  therefore  none  can-be  juflified  by  the  law.  '  This  is 
the  force  of  the  argument,  which  the  apollle  proves  by  a 
quotation  out  of  Dmt.  xxvii.  26.  Curjrd  is  every  one  thc.t 
continueth  not  in  all  things,  iScc.  Where  mle,  I.  The  duty 
which  the  law  enafts,  namely,  pcrfefl,  perfonal,  and  per- 
petual obedience.  2.  The  penalty  which  the  law  inflicls, 
and  that  is,  the  curfe:  Curfcd  is  every  one,  &c*  Learn 
hence,  That  fin  and  the  curfe  are  infeparable  ;  whcrcv<^r 
fin  is,  the  curfe  will  be,  be  it  upon  a  perfon  by  imputation, 
or  by  aiftual  commilfion  ;  wherever  fin  lies,  it  lays  us  under 
the  curfe  ;  for  fin  is  an  iiitiiiile  evil,  objedivclv  cnnfidered  ; 
it  is  a  contempt  of  infinite  authority,  a  central icty  to  in- 
finite holinefs,  a  provocation  of  infinite  juftice,  snd  an 
abufe  of  infinite  mercy  ;  and  confequcnily,  the  defcrt  of 
fin  is  death  and  the  curfe. 

1 1  But  that  no  man  is  judified  by  the  law  in  the 
fight  of  God,  it  ii  evident  :  for.  The  juft  fhail  live 
by  faith.  1  2  And  the  law  is  not  of  faith  :  but.  The 
man  that  doeth  them  fliall  live  in  them. 

A  fourth  argument  is  here  produced  to  prove,  that  not 
finner  cnn  be  judified  bef.i;e  (jod,  by  the  wo:kt  of  the 
l.i'v,  although  before  men  he  may.  Thcarmiment  is  this, 
t.iken  from  Hab.  ii.  4.  The  jiff'/hail  live  hvfiiih  ;  that  is 
live  his  fpiritual  life  by  faith,  his  life  of  jiifiificitinn  and 
fan£lification  alio  ;  the  life  of  his  righteoufnefs  before  Goil, 
of  bis  holincis  before  men,  and  his  life  of  glory  with  God 
in  heaven,  are  all  by  faiih.  He  adds,  ver.  12.  The  Ir.iv  it 
tut  of  faith  \  that  is,  the  law  fays  nothing  of  f;'iih  in  a 
Mediator,  or  promifes  life  to  any  perfon,  favc  only  to. him 


Chap.  im. 


G  A  L  A  T  I  A  N  S. 


759 


who  by  a  finlefs  obedience  performs  exiiilly  what  it  prc- 
foribcs  :  but  the  vuice  of  the  law  is,  Dt,  tr  rile.  Learn 
hence,  That  tJe  law  and  faith,  that  is,  the  luw  and  the 
gofptl,  are  not  contrary  to  each  o:her,  but  arc  mutually 
ribfervicnt  one  to  another  in  many  tlunj^s  ;  a«  thus,  when 
ihc  bw  m:;ke";  kivm-n  fin,  ilie  g''fl'cl  hclil.s  forth  the  remedy 
for  tin  ;  the  l.i^- difcovers  our  li^ed  of  Ciii  ill,  tfie  ijnfpel 
makes  an  oftl-r  and  yraciotis  tender  of  J:fiis  Chrilt  ;  tlic 
law  tr.akes  kiviwn  to  us  our  eiKirL-  duty,  thegnf,:el  fiirnilhes 
us  wi'h  Orcoi^th  and  abiliiy  to  pi:rform  iliat  duty.  2.  That 
t!)nii|»h  the  law  and  faith,  that  i>,the  g  fp.i,  which  istherloc- 
tiiiie  of  f^^i'.h,  be  not  contrary  to  each  other,  yet  in  j;oint  of 
jitiliiicnii'iii  thfv  are  m'Mii  dly  iiiconfulent  with  one  another  : 
So  that  if  jnflineation  be  by  the  woiks  of  the  luw,  it  can- 
n  >t  be  led  by  faiih  ;  if  it  be  had  by  faith,  it  cannot  be  at- 
tained by  the  work?  of  the  law.  Tiierc  c;in  be  no  mixture 
of  law  and  s;ofp;l,  of  faiih  and  woiks,  in  tliit;  matter. 

13  Child  hath  redeemed  us  frotn  the  curfeof  the 
law,  bt.'ing  made  a  cmfc:  for  us  :  for  it  is  written, 
Curfed  i<,  cvciy  one  that  han^cth  on  a  tree. 

This  is  the  apoflle's  fifth  and  lafl  argiinncnf,  to  prove 
tliat  we  are  juilified  by  fiiih  ;  and  that  notwiihftandinq  the 
threats  of  the  law,  a  believer  is  freed  from  the  ctirfe  and 
maledic\ion  of  the  law,  by  Chrift's  bearin;;;  the  cnrfe  for  him. 
Chriji  huth  rcJcemcil us,  ^'c.  Where  ;?»/(•,  i.  The  birlicver's 
liappy  difcharge  fmni  tiic  mofl  difmal  and  dreadful  thfng 
imaginable-;  namely,  the  condemnatory  fenteiice  and  cwrfe 
of  the  law,  whereby  a  finner  is  bound  over  to  death,  even 
to  death  of  foul  and  body.  2.  The  perfon  that  doth,  and 
only  can  deliver  the  finner  from  this  c<indemnatory  ciirfe 
and  fentence,  and  that  is  Jcfus  Chrift.  He  difcharges  the 
I'elicver  from  his  obnoxioiifnefs  to  wrath,  dilfolvcs  his  ob- 
ligation to  punillimcnt,  loofes  alt  bands  and  chains  cf 
guilt;  fo  that  the  cnrfe  of  the  law  has  nothing,  and  fh  a  11 
have  nothing  to  do  with  him  for  ever.  3.  The  way  and 
manner  in  and  by  which  Jefus  Chrift  efftded  all  this  for 
us  ;  namely,  by  hh  being  mmk  a  curfe  for  us  ;  not  that 
Chrift  was  made  the  very  curfe  itfelf,  or  changed  into  a 
curfe,  but  he  took  the  ciirfc  upon  himfelf ;  cur  fin  became 
hi>,  by  voluntary  fiifception  of  the  punilliment  :  and  Chrift 
underwent  that  death,  tlie  dentil  of  the  crofs,  which  by  the 
faw  was  accurfcd,  to  free  us  from  tlie  curfe  of  the  law  j  as 
Chrift  W3<  inade  fin  for  us,  fo  was  he  made  a  ci:rfe  for  us. 
Now  as  he  was  made  (in,  not  by  cnntra£ling  the  guilt  of 
fin,  but  by  fuffering  the  puniftiment  of  fin  ;  fo  he  was  inade 
a  curfe,  by  undergoing  that  death  which  the  law  ftyles  ac- 
curfed. 

14  That  the  blefRng  of  Abraham  might  come  on 
the  Gentiles  through  Jefus  Chrifl  ;  that  we  might 
receive  the  promife  of  the  Spirit  through  faith. 

Ohfervt  here,  One  fpecial  fruit  of  Chrift's  fufFerings,  and 
being  made  a  curfe  fr  us  ;  namely,  that  the  curfe' being 
aboliftied,  the  bleHing  of  Abraham, 'that  is,  the  bleffing  of 
juftification,  reconciliation,  and  adoption,  promifed  to  Abra- 
ham upon  his  believing,  might  come  upon  all  thebelicvino- 
Gentiles,  through  Chrift,  the  promifed  feed  ;  and  that  the 
GcQiiJes  might  rccciic  the  protniics  made  by  Chrift,  of  the 


holy  Spirit,  both  in  its  rrir:lculour  gifts  and  fanflifyin^ 
graces,  through  their  fubmiflion  to  the  faiili  <.f  Chrilt,  or 
the  doflrine  of  the  gofpcl.  Learn  hence,  t.  'i'liat  Chrift,. 
by  fubmitting  to  the  curfe  of  the  law  di<l  not  only  appcafe 
the  wrath  of  God  towards  us,  and  deliver  us  frrm  the 
curfe  of  the  law  dtfcrvcd  for  11s,  but  p-irchafid  ill  ffiiiiual 
bhftings  for  us,  fuch  as  grace  ktie,  and  ^hiry  hereafter. 
C/t//?  zvi-it  maile  n  curfe,  thrt  tic  I'lfffiiig  cf  Afraham  n:i^l t 
ctmc  en  lie  GenlVies.  O  wonderful  grsce,  infinite  love,  and 
aftonifhinor  goodnefs  of  God,  in  that  great  work  of  our  re- 
demption, in  bringing  about  one  contrary  by  another  !  He 
giveth  lite  by  death,  and  the  blefting  by  rlie  curfe  ;  C.^-rlfl 
•was  made  a  c.nfc,  thai  the  hkfjing  rr\iglt  c-jiiie,  6cc.  2.  Tliat 
there  was  a  promife  of  divers  blcftinus  made  to  Abra- 
ham ;  namely,  thr.t  God  woi:LI  give  him  a  fim,  a  fan  by 
Sarah,  a  (on  in  his  old  age,  and  by  that  fon  a  ni;mtrc'i.s 
iifue  ;  that  tli.it  iiliie  flioitld  become  a  mighty  nation,  and- 
polTefs  all  the  bnr!  of  Canaan,  wherein  he  then  fojourned  ; 
and  that  he  would  fettle  his  covenant,  that  is,  hischuich^ 
in  that  family  and  nation  ;  and  tiint  in  one  ptrfon  defcend- 
fng  from  his  pofterity,  all  nations  fliould  be  bltflld  ;  and' 
that  this  blLfllng,  introduced  by  that  cne  perfon,  fhr.uld 
abolifti  the  curfe  brought  upon  ail  nations  by  the  firft  per- 
fi)n's  fin  :  T/.'ct  the  bhjjirig  nf  Abniiam  might  came  t.pcri  the 
Gentiles  through  Jefus  Chrifl. 

15  Brethren,  I  fpcak  after  the  manner  of  men;. 
Though  it  be  but  a  man's  covenant,  yet  if  it  be  con- 
firmed, nomandifannulieth  or  addcth  thereto.  16 
Now  to  Abraham  and  his  feed  were  tlie  promifes 
made.  He  faith  not,  And  to  feeds,  as  of  many  ;  but, 
as  of  one,  And  to  thy  feed,  which  is  Chrifl.  1 7  And 
this  I  fity,  that  the  covenant  which  was  confirmed- 
before  of  God  in  Chrift,  the  law,  which  was  four 
hundred  and  thirty  years  after,  cannot  difannul, 
that  it  fliould make  the  promifp.  of  none  efFefl.  r8 
For  if  the  inheritance  h  of  the  law,  //  is  no  more  of 
promife :  but  God  gave  it  to  Abraham  by  promife. 

Note  here,  i.  An  argument  drawn  from  contrails  among 
men,  to  prove  the  fixcdnefs  and  ftabiliiy  of  the  covenant 
made  by  God  :  if  one  man  makes  a  covenant  with'  another,, 
figns  it,  feals  it,  and  delivers  it  before  witncdes,  it  becomes 
irrevocable  and  irrefiftabl'e  ;  much  more  then  mtift  the  co- 
venant of  grace  and  mercy  made  with  us  by  God,  be  per- 
petual and  immutable,  fince  it  is  a  covenant  eftabliftitd  by 
oath  ;  and  when  God  fwears,  he  cannot  repent.  2.  The 
apoftle  proves.  That  as  the  covenant  of  God  can  never 
lail,  in  re.-ard  cf  the  willlom  and  ihvariabknefs  of  him  that 
made  it ;  fo  it  can  never  expire  for  want  of  partTis  that  ha\  e 
intereft  in  it,  and  advantage  by  it,  for  want  of  a  ft<.d  to 
■whom  it  is  made  ;  for  as  K;ng  as  Chrift  hath  a  thurch  and 
members  upon  earth,  fo  long  ilLall  the  promife  be  of  force  ; 
not  only  to  Alriham,  but  to  hi>fie<l,  were  the  promifes  -made  ; 
mi  to  feed;,  as  f  many  ;  but  as  of  '.m,  and  to  thy  feed,  which 
ts  ChriJ}-^  where,  by  one,  we  underftand  anc  myliically,  and 
in  the  aggregate;  not  only  peifonally  and  individually; 
And  by  Chrift,  the  whole  church,  confifting  of  head  and 
members,  believing  GentileF,  a$  v.cl!  as  Jews.    3.  That^ 

th«- 


7Gj 


G  A  L.  A;  T  I  A  N  S. 


Chap.  HI. 


ihe  apoftle  havin:;  confirmed  the  trmh  of  his  doftrine  by 
arguments  in  tke  torcgoingjiart  of  the  chnptcr,  comes  now, 
in 'he  latter  part  of  it,  to  anTwer  ohjeifl ions  which  fome 
^nigkt  be  leaily  to  make  againfl  his  dortrine.  'liic  lirft  we 
havf,  ver.  17.  Ihis  I  ftiy%  flat  the  covenant,  &<:.  The  ob- 
jo£i«on  lies  thus  :  S  )me  ini^jht  fay,  "  When  two  laws  are 
maile,  ■\vheri-of  the  one  was  exprefsly  coiuradiclory  to  liie 
other,  (lie  liner  i^nh,  in  common  pre  lump 'ion,  uhro£;atc 
ir       '  r.er  :   lilt  here  wc  titu!,  that  four  hun- 

lii ^  afier  the  proiinl'c  nude  to  Abraham, 

tlierc  was  a  law  piihliihcd  extfcmely  contrary  to  that 
proii-.irc,  a  hw  viihoiit  mercy  or  tornpallion,  a  law 
hoth  impnillbic  and  inc-xorabi-.',  a  law  which  can  neither 
he  obcvtvl  nor  endured,  a  I.1W  whii.l»  denounces  a  tcnible 
aiui  ftverf  curiL'  to  ihc  iranftirifibrs  and  breakers  of  it  ; 
fhL-rct..rc,  i(  ihouUl  f.em  as  if  fome  cuife  had  happened,  to 
iiiaki  Cm\A  repent  and  revoke  his  former  covenant- promife 
made  to  Abraham."  To  obviate  this  objeclii>n,  our  apof- 
tle  Ihcw":,  firft,  Wliat  the  ptirpofe  ol  the  covtnant-promifc 
to  Abraiiam  was  ;  namely,  to  fiive  life  and  falvation  by 
grace  and  promife.  Secondly,  What  the  piirpofi:  of  the 
Ijttcr  covenant  by  Mofes  was  not  ;  nnm.tly,  to  give  the 
lame  life  bv  wiirkinjj,  fmcc,  in  thofe  rcfpctts,  there  would 
he  a  contradicfion  and  inconfdlency  in  the  covcn.mtj:,  and 
fo  by  cimkiiutncc,  inlliibili'y  and  faithful nefs  in  him  that 
made  theti.  That,  therefore,  which  the  apoflie  here  diucs 
ar,  is  tliis,  That  tlie  coming  of  the  liw  hath  not  voided 
the  promife,  uiid  that  tke  law  is  not  if  force  towards  the 
>»  feed  to  whom  the  f-romife  is  made,  in  any  fuch  fenfe  as 
carries  coniradiclion  to,  or  implies  abrogation  ot,  the  pro- 
mife before  titade  ;  from  whence  it  folluvs-s,  if  it  be  not  to 
fland  in  contradiction  to,  it  tr.uft  ftand  in  fubordinat-on  to 
the  eofpel,  and  fo  ftand  to  evangelical  pnrpofes.  Le,ifn 
licnce,  I.  That  althonaih  God  might  have  dealt  with  man- 
kind as  an  abfolutc  Lord  and  Sovereign,  yet  he  doth  not 
covcrn  them  barely  by  law,  but  by  a  covenant,  which 
has  promifes  and  ihreatcnltigs  .-mncxcd.  2.  That  after  the 
coven.mt  of  woik?,  nu.L  v,  i  '1  man  before  the  fall,  was 
broken  by  Adam/G>^i  /ed  to  enter  info  a  cove- 
nant of  grace  with  h.'.'. •  ■,  to  deliver  him  out  of  an 

tftate  of  lin  and  mif^-ry,  and  to  biing  him   into  a  ilate  of 
falvaiiun  by  a  ledeemer'.     j,.  That  thotigh  the  foimer  and 
'latter    iove;iint    did  ditfer"  in  fome  confiderablevcircum- 
It.iiK-i  V  are  one  and  the  fame  in  fubftai'.ce,  and  <\o 

fully  ,.  .         .11  the  eiVcntial  parts  of  both.    4.  That  God's 
intent  in  ^ivin-J  the  hw,  and  lireing  tjfaf^  obedience  to  it, 

c    I    •  •'  •'jiv  cf  the  ctirfc,  Wi's  not  to  t,  ke  us  eff  from 

J     '  );i'fn  fs  and  life  only  by  the  proiriife,  but  'o 

"    '    '    \  for,  fays  the  apollle  here,  Tfe  Lif 
;.;«/  made  ivllh  Ahruhatii,  &C. 

1 Q  Wliofcfore  t\\Qr\ [(rvethVac  law  ?  It  ;v3S  ;idclcd 
hpcjiik  oi;'  tr.tnqieifions,  till  the  feed  Ihoiild  cotne 
10  wlioin  the  promife  was  made.  a}d  it  luas  ordained 
by  angels  in  the  hartd  of  a  mediator.  20  Now  a 
mediator  is  not  a  mediator  of  one  :   but  Cod  is  one. 

Here  an  objrdlion  is  mov.d  :  Some  tnight  be  ready  to 
fav,  '*  If  the  lav,  thai  i?,  w<)ik>:ikone  in  obedience  to  the 
Lw,  do  not  j'lllify,  then  the  law  ^Iveu  by  M ofcs  upon 


moimt   Sinai,   is  in  vain,  and  to  no  pnrp.ofe  ;  for  wbv  wa« 
r     '  '  fo  many  duties,  promifing  fife  to 

t  ,  "irg  wrath  and  a  cutfe  to  the  dif- 

obeaient;  it  riie  inlieriiante  come  nut  by  the  law  :"'     The 
apoltle  anfwers,  That  one  great  end  lor  which  the  law  was 
given,  was  to  difc4)ver  ho,  ami  a  finncr.'s  undone  cr;ndii  ion 
bv  reafon  of  lin,  and  to  lead  him  to  feek  out  for  a  remedy, 
T/.'f  late  ivns  added  h:cT.ijc  of  tnirj^riffions ;  that  is,  tr.  m„ke 
traiifgieillon  appear,  to  dLI-over  the  pi>llii'i<  ns   of  n.m's 
hearts  ami  natures,  and  to  make  them  ftnlible  of  the  con- 
denmation  thty  are  tinder.      The  l/iw  uas  ir.V'ed  htcnuje  if 
trinj'gnjjions,   lill  the  Jccd  Jly.idd  C'.v.t  \,   that  i.sCh.iiltar.J 
his  church.       Wl^re  n.,!e,  Thit  the   legal  difpcnfatitiif 
were  not  to  continue  always  in  the  church,  but  ( iily  till  the 
coming  of  our  Lord  Jefus  Chrifl  ;  at  svhnfe  deatlt  the  par^ 
fiiion-wal!  -vas  broken  down,  and  (he  Gentiles  called  in'o 
t!ie  fe'.lowjhip  of  the  church,  as  well  as  the  Jews,      hole 
fartlicr,  The  glorious  and  amazing  manner,  in  which  the 
law  was  given  upon  mount  Sinai,  in  thunder  and  lighlin'nr, 
by  the  nuniflry  of  angels,  in  fuch  a  terrible  irianiscr,  th..t 
there  was  \w  ;.ccefs  for  finfid  intn  to  G(  d,  but  by  Mofe.s 
a  mediator,  (landing  betwixt  God  and  ihem  ;  who  in  t'tiat 
adion  was  a  tyjc  of  our  Lord  Jtfos  Chrifl,  the  old)  Me- 
diator between  G(h1  and  is.       As  Mofcs  w;'S  a  typical", 
national,  and  reprefentativc  Mediator,  flrndiiig  between  the 
Lord  and  that  people  of  the  Jew.",  fo  Chrift  was  a  li.bftan- 
ti.l    and    tmiverfal    Mediate  r   between  God  and  manklnt). 
Where  rrJe,  That  the  law  was  pi;bli(hed  in  mercy  and  pa- 
cification, not  in  fury  and  revenge;    for  had  (he  Lord  in- 
tended death    in  the  publilhing  of  the  law,  he  would  not 
have  prcclaimcil  it   in  the  hand  of  a  Mediator,   but  of  an 
executioner.     He  adds,  Thai  a  Alcdin/cr  is  n:l  a  y 
cf  one,  that  is,  of  one  party,  but  of  d  fagreeablc 
God   and  man  were  once  friends  :    1  hey  were  one,  ri  j 
needed  no  Mediator:    But  God  and   man,  by  tin,  fell  i.t 
variance,  and  now  need  a  Mediator.    The  vei  v  nc  lion  ft  a 
Mediator  doth  fuppofe,  that  nun,  by  !in,  arc  it  odds  with 
Ciod,  and  that  G'd.by  grace,  i-  willing  to  be  one  withm.-it). 
However  though  a   Mediator   is   not  a  Mcdi.itor  of  vr.i:, 
yet  Gad  is  one  \    that    is,  though  there  be  two  crvrnnn*^, 
and  two  mediators,  yet  God  is  one  and  the  fame 
covcnnnis  ;    he  carries  on  one  and  the  fame  pur; 
intctuir.n,  both  in  the  law,  and  in  the  goCptl  ;    n. 
benevolence   and   good-will  towards,   and  an  hcart^\  ..e.iie 
and  reconciliation  with  mankind. 

2  1  Is  the  law  then  againfl  the  proniifes  of  God  ? 
Godfo'bid:  For  if  ihcie  hadbceii  a  1  'whirh 

could  have  given  life,  vci  ily  ii,i;lite  Ihould 

have  been  by  the  law.  2a.  But  thc'  rciiptiiie  hath 
concluded  all  under  fin,  that  tfie  proinileby  faith 
of  Jclus  Chnft  mi  jht  be  yivcn  10  them  that  believe. 
.Another  objetftion  is  here  made  by  the  apolUc:  The 
Jj'.vs  miy.ht  poilibly  fny,  "  'I  hat  the  law  given  by  Mofcw-, 
was  a^ainil  tlie  pronjil'e  of  Gcd  made  hi  Abrali;-nt."  1  he 
apollle  anfwers,  No  ;  iliat  the  law  is  not  conirary,  but  fi.b- 
fervieiit  to  the  ptomif  ■  :  For  the  1  iW  was  r  ''  :  i-.  i'  '  n 
mount  Sin.ii,  toatford  lite  and  julVifcaiion  b;. 
it  (feeing  it  coidd  not  by  a  f.  lh.n  c.xaturc  be  c. . ,  .      ■ 


Chap.  hi. 


O  A  L  A  T  I  A'N  S, 


7^1 


kept)  but  to  convince  of  fin,  snd  to  cc.iicnnfor  fin  ;  and 
that  men,  delpairirg  of  falv.niion  in  and  of  therofelvps, 
might  betake  themfelves  to  Chnft  for  it:  For  God  in  the 
fcnprure.hatli  C6rjc!ua'eA,thai  is, declared  ail  men  to  be  under 
lit),  and  under  the  curfedue  to  fin  ;  thatrenouncing  allcon- 
fidence  in  tbernlelves,  they  fliouki,  Ly  faith,  haverecourfe 
to  the  only  Mediator  for  righteoulnefs  and  life,  for  jullifi- 
caiion  and  falvation.  Latrrt  hence,  That  God,  in  the 
publication  ofthelaw  by  Mofes  on  mount  Sinai,  had  none 
but  merciful  and  evangelical  intentions.  2.  That  the  pub- 
lication of  the  hw  by  Mofes,  was  not  againft  thepromife 
9t  Cod  made  to  Abraham,  but  they  had  both  the  fame 
mercilul  defign  and  gracious  intention.  To  explain  the 
matter  by  a  finiiliiude  or  illuftration,  thus  :  *'  Suppofe  a 
prince  fliould  proclaim  a  pardon  to  M  traitors,  if  they 
would  come  in  and  plead  it,  and  after  this,  lliould  fend 
forth  an  officer  to  attack  and  arraign  them,  to  threaten  anil 
condemn  them  :  Is  the  prince  contrary  to  himfelf?  Hath 
he  repented  of  his  mercy  ?  No,  fure  !  but  he  is  unwilling 
to  kfe  the  glory  of  his  mercy,  and  mofl:  defirTius  to  have 
the  honour  of  it  acknowledged  ;  and  therefore  he  brings 
thefe  criminals  into  extrtniities,  that  when  their  guilt  is 
made  evident,  they  may  acknowledge  the  juftice  of  the  law 
that  would  condemn  them,  and  the  great  mercy  of  the 
prince  in  offering  a  pardon  to  them.'"  The  cafe  is  alike 
between  God  and  us  ;  lirftro  Abraham,  and  in  him  to  us: 
God  made  a  promife  of  mercy  and  bleffednef?,  even  to  all 
that  would  plesd  an  intcrefl:  in  it,  for  remiffion  of  fins,  and 
acceptance  with  God:  Bat  the  world  grew  fccute;  and 
though  fin  was  in  them,  and  death  reigned  over  them, 
they  regarded  not  their  miferable  condition  ;  being  with- 
out alaw  to  evidencefin  and  death  unto  theircoiifciences, 
they  faw  no  ncccdity  of  pleading  the  promife  of  pardon'. 
Hereupon  God  publiflies  by  Mofss,  a  fevere  ami  terrible 
law,  a  law  which  filled  the  air  with  thiindcr,and  the  mount 
with  fire,  infomiich,  that  Mofes,  the  Mediator,  did  exceed- 
ingly fear  and  qu.:kc  ;  in  all  this,  God  did  but  purfue  his 
firll  pnrpofe  of  iiiercy,  and  take  a  courfe  to  make  his  gof- 
pel  accounted  wortliy  of  all  acceptation,  that  men  being 
by  this  law  rouzed  Irom  their  fecurity,  .-tnd  made  icnfible 
of  the  curfe  and  maitiiic^iun  they  lie  under,  n;ight  run 
from  Sinai  unto  Sion,  from  l^lofes  to  Chrill,  and  by  faith 
plead  that  pardon  and  remiUion  which  in  Chrifl  was  pro- 
mifcd,  when  God  told  Abraham,  that  in  his  feed  fliould  all 
the  faniili|&  of  the  earth  be  blefled. 

23  But  before  faith  came,  wc  were  kept  under  the 
law.  fliut  up  unto  thcfaith  which  fhould  afterwards 
be  revealed.  24.  Wherefore  the  law  was  ourfchool- 
rnafler/o/'n??^  us  unto  Chrifl,  that  we  might  bejuf- 
tified  by  faith.  25  But  after  that  faith  is  come,  we 
are  no  longer  under  a  fchoolmafter. 

Before  faith  came,  that  is.  before  Chrifl  came,  and  the 
doftrine  of  faith  wa-  preached,  lue  were  in  bondage  under 
the  law  ;  the  cereTno\jial  law  was  a  very  great  bondage  ; 
their  frequent  going  up  tojerufaleni  at  tlieir  feflival,  was 
burdenfonie  ;  their  cerenionies  »ere  many,  inconvenient 
and  chargeable  ;  their  laws  for  uncleaimefs  and  purifica- 
tion!, rend' red  ihrin  unconvrrrible.at  j11  times, with  other 
people,  and  foineiiiies  unc^nverfabh;  one  with  another  ; 


yet  was  the  l.iwvery  ufefulto  the  Jews  tli.it  fo  they  niighr 
be  prepared  by  it  to  receive  the  doctrine  of  ChriO,  andfal. 
vation  by  faith  in  him.  Hence  it  is  that  he  c;)Ileth  the 
]aw  thtirfcho'ilmafiertij  bring  thens  unit  Ckri/t ;  tht  ichac\]. 
mafter  exercifes  authority  over  minors  only,  not  over 
jrrown  perfons  ;  he  teaclicsonly  rudiments  and  firft  prin- 
ciples for  beginners,  not  fuch  things  as  require  m-iture 
judgment  and  perfect  age.  Such  was  ihc  bw  in  cninpar'.- 
jon  of  the  gofpel,  and  Mofes  with  refpoch  toClirift.  Mo- 
fes and  the  law  is  a  rigid  and  fevere  fchoolinafter,  wIio,b7 
vhips  and  threats,  requires  a  hard  leffon  of  tiieir  fcholars, 
whether  able  to  learn  it  or  not :  Hut  Chrifl  and  the  gofpel 
is  a  mild  and  gentle  teacher,  who,  by  fwcet  promiii?s  and 
good  rewards,  invite  their  fcholars  to  their  duty,  and 
guide  and  help  them  to  do  whatof  themfelves  they  cannor 
do*;  by  which  means,  they  love  both  their  mnfterand  their 
leffon,  and  rejoice  when  it  is  neareft  to  them,  to  direft 
them  in  their  ftudies.  As  the  law  is  our  fchoolmafter  to 
bring  us  to  ChrifV,  fo  Chrifl  is  our  great  prophet  that  leads 
us  to  God.  Note,  farther,  That  though  the  law  r.'as  a 
good  fchoolmafter  to  the  Jews  in  their  infancy  and  minor. 
ity  ;  yet  it  has  no  authority  over  Chriftians  now  grown 
up  to  maturitv.  The  golpel-church,  that  is,  both  believ- 
ing Jews  and  Gentiles,  being  like  a  (on  come  to  age,  be- 
lieving in  Chrift  already  come,  are  no  longer  to  be  treat- 
ed as  children  under  the  difcipline  of  the  law  as  a  fchool- 
mafter ;  for  ihey  are  now  under  the  evangelical,  not  Mo- 
faical  difpen.'aticn  of  the  covenrnt  of  grace,  /ffter  thc.t 
Jaithis  come  ;  that  is,  Chrift,  the  objeft  of  faith  manifeft- 
ed,and  the  gofpel,  the  doctrine  of  faith,  revealed,  we  are 
no  longer  under  a  fchoolmafter. 

24  For  ye  are  the  children  of  God  by  faith  in 
Chrifl  Jefus. 

Oh/erve  here,  i.  A  glorious  gofpel  privilege  difcovered, 
namely,  adoption;  Te  are  the  children  of  God.  Tlic  church 
of  God,  under  the  New  Teftament,  is  in  a  fpecial  ftate  of 
fonfliip  and  adoption,  to  whom,  the  privileges  and  immu- 
nities of  fons  end  ht-irs  grown  up  to  maturitv  do  belong, 
2.  The  nniverfality  of  this  priuilege.  Ye  are  rJlchildreri  ./" 
G'jd;  that  is,  a'!,  botli  Jews  and  Gentiles,  all,  both  Wcr.k 
anpftro'iig  believers;  fuhftantial  relations  do  not  recipire 
tnajus  et  minw  ;  he  that  is  a  father  in  reality,  cannot  be 
more  a  fatlier  to  one  child  than  to  another;  the  youngone 
in  the  cradle  may  call  the  parent  father,  ss  well  as  he  that 
is  grown  to  man's  eft.nte  :  Te  are  all  the  children  ofCd. 
2-  The  inftrumeiital  caufe  of  this  bleffed  privilege,  Faiik 
in  Chr'iji  Jefus  ;  Ciirift  invefts  every  believer,  weakns 
well  a?  ftrong,  in  the  glojious  privileges  of  adoption  ; 
faith  inChrift  to  come,  <iid  ioiitle  believers  under  the  Oid 
Teftament,  to  the  dignity  of  fons  and  dnughters;  and 
faith  in  Chrift  now  already  come,  dcih  add  fome  peculiar 
dignity  of  fonfhip  to  believers  under  the  New  Teftanient  : 
They  with  us,  and  we  with  them,  are  all  the  children  of 
God,  through  faith  in  Chrift  Jt fus  ;  Chrift  of  a  Son  be-- 
came  a  fervant,  that  we  of  flaves  might  become  fons. 

27  For  as  many   of  you  as  have  been  baptized 
into  Chrift,  have  put  on  Chrift. 

What  the  apoftlehad  afferted  in  ibe  forgoing  verfe,  he 
5  D  proves 


76* 


G  A  L  A  T  I  A  N  S. 


Chap. 


IV 


provfs  in  this  ;  namrfy ,  that  cU  bttirjers  are  fh  children 
cfCoii,  through  fail  h  in  Chrijf  Jffut,  becaufe  iliey  arebap- 
ti/.fil  into  Ciirirt  and  Ii.tc  put  on  Clirill  ;  that  is,  thry  are 
ailniii ltd  into  the  cliriltijii  church  by  bjptifm,  ihey  pr.i- 
iVfs  Clirill'sholy  rclij^ioii ;  ■nd  it  tiicy  live  as  they  profels, 
ihy  fi.'il  on  Chri(f;  thjt  i',  they  are  made  partakers  of  his 
S^):rir,  and  do  tnpy  fcnh  the  excellenties  of  his  life.  To 
put  on  ChriJ't,  is  not  as  to  put  on  a  fuit  of  clothes  fitted  to 
iKe  body,  l)iit  as  nietal  call  into  a  mould,  receiving  the 
lijjjnre  fro;n  it.  trappy  they,  \»-ho  are  not  only  facranient- 
:illy,  but  reallv  and  fpiriiually  baptized  intoChrift;  incor- 
porated into  liiiu,  and  made  one  body  with  him  by  faith  ; 
who  do  not  only  bear  his  name,  but  wear  his  image. 

28  There  is  neuher  Jew  nor  Greek.  thcr«  is 
neither  bond  nor  free,  there  is  neitlicr  male  nor  fe- 
i>jalc :  for  yc  are  all  one  iu  Chrift  Jefus. 

As  if  the  apoftle  had  faid,  "  Now  fince  the  cotning  of 
Chrill,  there  isno  diftl-rcnce  or  difcrimination  between  one 
ration  and  another,  no  regard  to  any  national  privilege, 
eithcrof  jew  or  Geniilc, no  diflinclion  of  cenditions,  cither 
bond  or  free  ;  or  of  frxes,  either  male  or  female  ;  but 
circumcifcd  or  untircunicifcd,  wc  are  all  one  as  good  as 
another,  in  refpefl  of  outward  privileges,  or  external  ad- 
vantages ;  but  beinji  fincere  believers,  we  are  all  equally 
accepted  of  God  in  Chrift."  Ltam  hence,  That  no  exter- 
nal privilege  or  prerogative  wbaievsr,  without  fairh  in 
Chrift,  is  any  whit  available  to  falvation  ;  none  aredebar- 
red  from  Chrift,  nor  more  nor  better  accepted  with  him 
for  any  of  thefe  thing?  :  Both  the  circumcifcd  and  uncir- 
cumcifeJ  are  his,  if  believng  in  Chrift. 

29  And  if  ye^f  Chrift's,  then  are  ye  Abraham's 
feed,  and  heirs  according  to  the  promife. 

That  is,  "  If  ye  be  Chrift's  fervantsand  fubjec1s,then 
are  ye  the  true  feed  of  faithful  Abraham,  and  heirs  of  the 
bleding,  according  to  the  promife  mads  to  him  and  his 
feed."  This  our  apoftle  ailerts  in  oppolition  to  the  falfe 
apoftlef,  who  maintained,  that  there  could  be  none  truly 
reputed  Abraham's  feed,  except  they  were  circumcifed, 
and  fubjecled  themfelves  to  the  law  of  Mofes,  "  Yes,  fays 
the  apoftlii,  if  ye  be  Chrift's  and  by  baptifm  ingrafted  into 
him,  you  arc  the  true  children  of  Abraham,  though  ve  be 
not  circumcifed  ;  yea,  you  are  heirs  apparent  of  the  hea- 
venly inheritancegiven  unto  Abraham  by  promife."  Learn 
hence,  That  all  ilncerc  and  fcrious  Chriftianf  are  Abra- 
ham's fpiriiual  feed,  children  of  his  faith,  though  not  of 
his  fled);  and  being  the  children  of  his  faith,  arc  heirs 
logethtr  with  him  of  the  fame  promifes. 

CHAP.     IV. 

NOW  I  fay  that  the  heir,  as  long  £s  he  is  a 
child,  difFercth  nothing  fiora  a  fervant,  though 
he  be  Lord  of  nil ;  2  But.is  vindertutors,  and  gover- 
nors, until  the  time  appointed  of  the  father.  3  Even 
f(j  we,  when  we  were  children,  were  in  bondage 
under  the  elements  of  the  world  ; 

The  apoftle,   in   thefe  wordc,  compares  the  church  of 
.  Coil;  under  the  Old  Tcftament,  to  an  infant  or  child  in 


i:$  minority  and  nonage;  partly,  with  refpecl  :o 
weaknefs  in  underftanditig,  and  want  of  the  mcii.s  of 
knowledge,  comparatively  to  what  we  enjoy  ;  and  parlv, 
with  refpe£l  to  the  difcipline  they  were  under  fromil.eii 
rigid  fthoolmafter,  the  ceremonial  law.  "Now,  fa;,  ithe 
apoftle.  as  a  child,  though  he  be  heir  to,  and  owner  ci  .all 
his  father's  inheritance  in  hope,  yet  fo  long  as  he  .';  u 
minor,  and  under  age, he  dilfereth  nothing  from  a  ft;  /j.,: 
in  point  of  fubjedlion,  but  is  under  the  management  of 
tutors  and  direftort  :''  In  l-ke  manner  the  church,  wliea 
in  its  infant  ftate,  under  the  Old  Teftament,  was  kc[)t  ui 
bondage  and  fubjedion  under  the  rigid  adminiftration,  aiicJ 
rigorous  exadtion  of  the  law,  and  tied  to  almoft  a  nuinl.rr- 
lefsnumherof  ceremonial obfervances,  by  which  itpleafcd 
Almighty  God  to  inftrucl  the  former  ages  of  his  church 
Learn  hence,  That  the  Jewifh  church,  in  its  infant  ftate, 
was  obliged  to  learn  and'  pratftile  the  elements  of  a  religion 
chiefly  confifting  in  vifiblc  and  bodily  performances  of  the 
ceremonial  lasv,  which  were  but  rudiments,  in  refpcft  to 
that  heavenly  doctrine  concerning  fpiritual  life  which  the 
gnfpel  now  reveals,  and  clearly  makes  known  unto  us. 

4  But  when  the  fulnefs  of  the  time  was  come, 
God  fent  forth  his  Son,  made  of  a  woman,  made 
under  the  law,  5  ll  To  redeem  them  that  were  under 
the  law,  that  we  might  receive  the  adoption  of  fons. 

That  is,  "  When  the  fulnefs  of  time  was  come,  which 
God  the  Father  had  appointed  for  the  finilhing  oi  the  legal 
difpenfation,  and  for  the  abolilhing  the  ceremonial  rites, 
God  fent  forth  from  himfelf  the  Son  of  himfelf,  his  only 
begotten  Son,  made,  that  is,  born  of  a  woman,  made 
under  and  obedient  to  the  law,  fubjedling  himfelfboth  to 
its  precepts  and  its  cnrfe,  to  redeem  them  who  were  under 
the  law,  and  difcharge  them  from  the  curfe  of  the  male- 
dic'tion  of  it ;  that  we  believers,  we  the  members  of  the 
Chriftian  church,  might  receive  the^doption  of  fons,  with- 
out any  ohfervancc  of  circimicifion,  or  other  ceremonial 
rites."  Obferve  here,  i .  That  Chrift  was  God's  Son,  his 
own  Son,  the  Son  of  himfelf,  as  the  original  calls  him, 
Rom.  viii.  3.  his  Son,  not  barely  on  account  ofhismira- 
raculouf  conception,  or  in  regard  of  his  fanttificaticn  and 
milTion,  or  in  regard  of  his  rei'urrection  aivd  exaltation, 
or  in  regard  of  that  endeared  afFcftion  which  the  Father 
bare  unto  him,  but  in  regard  of  his  efi'ence;!nd  nature,  as 
begotten  by  him  ;  his  Son,  by  eternal  and  ineffable  gene- 
ration ;  being  for  nature  co-e(rential,fordignity  co  equal, 
and  for  duration  co  eternal  with  the  Father.  2.  '1  hat 
Chrift,  God's  own  fon,  was  fent  forth  by  God  the  Father  : 
CBi fent  forth  his  Son.  This  fending  of  the  Sondoth(i.) 
pre-fuppofe  his  pre-exiftence  before  hi^  incarnation  ;  for 
if  be  had  not  had  a  being,  he  could  not  have  been  fent :  It 
fuppofes  alfo  his  perfonality,  and  that  he  was. a  peribn  ;  not 
an  operation  or  manifeftation  only,  for  that  could  not  be 
fent;  and  that  hewas  a  perfon  really  diftinct  from  the 
Father;  for  how  elfe  could  one  iVnd  the  other  ?  fi.)  Gyd'« 
fending  of  Chrift  doth  imply  his  ord.iining,  conftituiir>g, 
and  appointing  Chrift  froiii  all  eternity  to  conic  into  tnc 
world ;  alfo,  his  fitting  and  qualifying  of  him  for  his 
inearnation,  and  his  authorizing  and  comniillionaiing  of 
Chrift  to  take  our  nature  upon  liim,  and  in  that  nature  to 
do  and  fuffer  for  ur,  as  our  p.ntcra,  and  as  our  furcty. 

Ohferve, 


Chap.  iv. 


G  A  t  A  T  I  A  N  S. 


•^3 


fihferve,  t,.  That  Chrlft,  God's  own  Son,  fent  forth  by 
God  the  Father,  was  made  ofa  woman,  did  reslly  afTume 
and  take  upon  him  our  flcfli,  and  was  niade  manitell  in 
our  nature  :  It  was  not  an  indigefted,  unfliapen  nials,  or 
Jumpoffleni,  that  Chrift  afTunied,  but  that  llelh  was 
organized  and  foi  med  intoaperfed  hody,  having  the  fame 
part5,  members,  lineaments  and  proportions  whidi  ours 
have;  St.  Paul  calls  it.  Colof.  i.  22.  the  body  of  hisflefn  ; 
a  body,  to  fliew  the  organilitig  of  it:  and  a  body  ot  flelh, 
to  Ihe'.v  the  reality  of  it.  4.  fhat  tl.s  feafoii  in  whicii 
Chrift  was  fent  forth,  was  not  in  the  beginning  of  time, 
nor  at  the  end  of  time,  but  in  the  fulnel's  of  time.  He 
came  not  in  the  beginning  of  time,  to  e.xcite  his  people's 
affections  and  longing  detires  for  his  coming,  and  to  teach 
th«tTi  to  prize  him  the  more  when  co-.i\e.  Heltaid  nottill 
the  end  of  time,  left  the  faith  of  hischurcfaand  people 
ihould  have  failed  ;  the  patriarchs  believed  in  Chriil  to 
coine,  the  apoftles  believed  in  Chrift  then  prefenc  among 
them,  and  we  believe  in  Chrift  as  come,  and  gone  again  to 
heaven.  Thus,  in  ill  differences  of  time  part,  prefenc,  and 
to  come,  faith  had,  has,  and  will  have  its  fuiiablc  work, 
anil  proper  ciiiploymenr.  5.  That  the  greic  end  of  God 
in  fending  Chrift  unto  us,  and  the  gracious  delign  of  Chrift 
in  his  underciking  for  Ub,  was  our  reden)ption  from  the 
bondige  and  curfe  of  the-law,  and  our  adoption  into  the 
number  of  God's  children. 

6  And  becaufe  ye  arc  fons,  God  hath  fent  forth 
the  Spirit  of  his  Son  into  your  hearts,  crying,  Abba, 
Father. 

As  if  the  apoftle  had  faid,  "  That  you  are  now,  under 
the  gofpel,  become  and  made  the  fons  of  God,  appeareth 
by  this,  that  God  hath  fent  the  Spirit  of  his  natural  Sun 
into  your  hearts,  to  authorize  and  enable  you  to  call  upon 
him,  not  only  as  your  God,  but  as-your  Father:  The 
gofpel  •.ifTuring  you,  that  you  are  no  longer  in  that  fervils 
condition  you  were  in  whilft  under  the  lavv  ;  but  G^jd  will 
Jeal  wiihyou  now  upon  gofpel  terms,  andjuft.fy  you  by 
faith,  without  the  deeds  of  the  law  :  Now  God  hath  fent 
forth  the  Spirit  of  his  Son  into  your  hearts."  -Obferve 
here,  I.  The  title  given  to  the  holy  Spirit ;  it  is  called /Pt' 
Spirit  of  Gad's  Son  ,«•  that  is,  the  Spirit  of  Ch.-ift,  becaul'e 
it  IS  the  fame  Spirit  which  abode  upon  iiiin  that  reftetii 
upon  us,  and  becaufe  the  Spirit  purthafed  and  prtj^urcd 
for  us- by  the  blood  of  the  Son.  Thofe  rivers  of  Ihiing 
luflttr,  by  which  the  effulionof  the  Spirit  is  expreil'ed,  do 
flow  out  of  Chrirt's  pierced  fide;  Chrift  purchafed  tbe 
Spirit  for  u«,  before  he  fent  him  from  heaven  10  us.  2. 
The  a(fl  refpefting  his  perfon.  Cod  huthftnt  ftrto.  Thh 
imports  not  any  chanrre  of  dace,  as  if  he  were  mortdiftant 
from  the  Father  when  he  was  thus  fent,  than  he  was 
before  ;  but  it  denotes  hiscommillion  for  fome  fpecial  work' 
ill  and  upon  the  creature.  3,  The  ohjeds  which  fiave  the 
benefits  of  this  aft;  Q/d  huthfenl  the  Spirit  of  his  Sot  into 
^SMr  Afar// ;  that  is,  into  the  heartsofbelievers  ;  li^^nifyiug 
ih;it  (he  work  here  intendeil  is  an  inward  work,  and  a 
faving  work,  Eztk.  xxxvi.  27-  1 -Jjill put  my  Spiiit  in 
them-  not  into  the  brain,  to  dwell  thereby  common 
unlnniflified  gifts,  but  into  the  heart,  where  all  the  habits 
tif  gr.^ceare  planted,  and  from  whence  all  the  ifluesoflife 
groceed.  4,  TlieotScev/hich  the  holy  Spirit  performs  in 


the  believer's  heart :  Firfl,  it  cries  ;  Secondly,  it  cries, 
Jbba,  Fathgr  .-  The  fpirit  cries,  by  enabling  us  through 
his  gracious  influences  and  adlftances  to  cry  or  pray  unto 
God;  and  it  c\]e%,  Father,  Father :  The  repetition  made, 
and  the  wiud  redoubled,  denotes  the  ftrength  and  vchc- 
mency  of  the  dtliie,  and  fpeaks  a  pafhonate  and  extra- 
ordinary conceruiiient  of  foul,  for  obtaining  the  nicrty 
delired,  and  the  blcflings  prayed  for.  Learn  hence,  i. 
That  there  arc  three  I'acred  pcrfons  in  the  bltfTed  Gud- 
.liead,  the  Father,  Son,  and  holy  Spirit ;  all  are  held  fui  ill 
to  us  in  this  (mgle  verfe,  yea,  in  this  fingle  claufe  of  iIis 
\-eric,  G7d  hath/entfurth  the  Spirit  rf  his  Son.  2.  Thit 
the  Spirit  is  not  a  qiialiiy  or  operation,  but  a  perfon  tli  >t 
has  a  real  being  and  fubftance;  elle  the  phrafe  of  bein;' 
fent  could  not  6e  properly  applyed  to  him.  3.  That  tlio 
Holy  Spirit  proceeds  both  from  the  Father  and  the  Eon; 
for  he  is  the  Spirit  of  the  Son,  and  is  fent  by  ihe  Father  : 
There  is  an  order  among  the  divine  perfons,  though  no 
priority  of  being.  4.  That  the  fpirit  of  adoption  is  a  fpiric 
of  fupplication  ;  and  this  fpirit  of  fupplication  is  the  great 
privilege  and  ad v.Tntage  (if  believers  under  the  gofpel ;  for 
it  teaches  us  what  to  pray  for,  and  the  manner  how  we 
are  to  pray  ;  it  joineth  with  our  prayers  his  own  efteclual 
interceiii'jus  ;  it  gives  us  a  right  and  privilege  to  come  unto 
God  as  unto  a  F*ther,  and  gives  us  alfo  confidence  and 
afTurance,  as  fons,  :o  be  accepted  with  him.  5.  That  the 
great  privilege  of  adoption  is  both  difcovered  and  improv- 
ed  by  the  help  of  the  Spirit  of  Chrift:  Our  privilege  of 
fonfhip  under  the  gofpel  excels  by  far  theirs  under  the 
law:  I.  In  point  of  nianifeilaiioi)  and  cjearnefs ;  2.  As 
fulnels  and  amplitude  of  enjoyment. 

7  Wherefore  thou  art  no  more  a  fervant,  but  a 
fon  :  and  if  a  fon,  then  an  heir  of  God  thiou^^h 
Chrift. 

A'c.v  here,  i.  That  the  i'jvrit  of  the  lirft  covenant  was 
a  iervile  fpirit,  a  fpint  of  fejr  and  bondage,  and  they  th.it 
were  under  thatcovenant,  were  rather  fervants  th:jn  fons  ; 
not  but  that  true  believers,  in  and  under  the  Old  Tcfb- 
ment,  were  the  fons  and  danghiers  of  tlienicll  high  God, 
and  w«tind  them  challenging  theirprivilege.  Ila.  I\i:i.  i6. 
D-juhthfs  thou  art  nur  Fath'r  :  But  yet  it  was  in  fo  defec- 
tive a  dtgree,  that  they  feenied  more  like  to  fervants  than 
to  fons,  diid  were  trained  up  in  luitable  difcipline  :  Hencr, 
fays  the  apoftle  here,  ihouwl  ks  more  a  ferwint  ;  imply- 
ing, they  weie  mice  fo.  2;  Th  kt  ihe  Spirit  of  the  new 
covenant  is  a  free  and  ingenious  Ipirit,  ;ai  J  the  pi  fpcl  flats 
a  more  filial  lhi:e  than  the  legal  Itare  V.a'; :  Tiy.u  art  r.ovj 
no  more  e  fervant,  but  a  for, :  ami  if  foru,  then  are  you  kcii.  s 
of  Cod,  and  have- a  right  to  the  inheritance  of  heaven  whoa 
you  die,  and  to  the  bli lied  privileges,  and  roy;.!  imnumitics 
contained  in  that  great  charter  a  mi  covenant  of  grace  whilft 
you  live  :  If  a  Sun,  then  an  heir-dj  Cod,  throui^h  CiriJI , 

8  Ho'.vbeit,  then  v/hen  ye  knc.v  not  God,  yc  drd^ 
fervice  unto  them  which  by  nature  are  nagods.    9- 
But  now  after  \.\i7X  ye  have  kno'A  n  God,  or  rather 
are  kiiowrn  of  God,  how  turn  ye  again  to  the  weat 
and  beggarly-elements,  whcrcunto  ye  dcfire  again, 
to  be  in  .bondage  ? 

Our  apoftle  havitig  proved  fufT.cic nt!y  the  be liev'nj 
5.D  X.  Chraiiin.*... 


70^4 


G  A  L  A  T  1  A  JSi  S. 


Chap.  iv. 


Chrirtun%  fieedcm  from  the  yoke  of  the  ceremonial  I^w  ; 
next  enileavour!  to  convince  the  Galatians  howabfurdpnd 
tmreafonable  it  was  for  them  voluntarily  to  put  theinfelves 
undtTiheobligitioi:  and  obedience  of  it,  and  to  look  upon 
it  as  necfir.iry  to  their  juftification  and  (alvation:  Now  in 
the  verfcs  before  us  he  telh  them,  that  when  they  were 
Gentiles  they  were  the  worft  ot  fhves,  ferving  them  that 
were  no  gods  at  all ;  whereas  the  Jews  fer\'ed  ihe  true  God, 
though  in  a  fervile  manner  f  Thcfe  Galatians  being 
Heaihens  befors  converfmn,  ftrved  falfe  gods,  and  fo 
were  in  a  bondage  much  worfe  than  that  of  the  Jews. 
The  apofllc  therefore  jultly  blames  them,  that  they  being 
naturally  Gentiles,  and  never  under  the  ceremonial  law, 
fljoold  now  defirc  and  choofe  to  enter  into  that  bondage  ; 
vhich  wa<  apparently  to  go  backward  in  religion,  or  to  re- 
turn to  thofe  principles  which  they  had  already  overcafl. 
Thence  '.turn.  That  it  is  poHi!>le  for  a  profelling  pecpleto 
advance  very  far  in  the  way  of  Chrirtianity,  and  yet  wake 
a  foul  retreat  afterwards  in  a  courfe  cf  defection  and  a- 
pollacy  ;  ytftdr  ye  kiive  knoiun  dd,  that  i:  acknowledged 
the  lic'ing  and  true  God,  and  been  ackrfiiuledgecl  hy  hifn, 
lij'jj  turn  ye  ajJtn  tuhf-wcak  and  beggarly  elements?  Here 
note.  How  contemptnoufly,  or  at  leall  difelleemiiig!y,our 
apoQle  fpeaks  of  the  legal  rite^  of  the  ceremonial  law  : 
He  calls  them  elements  or  ruJiinents,  becaufe  they  were 
God's  fir(linilruclion<: given  lohis  church  for  his  worlhip, 
to  which  he  intended  aftervvards  a  more  perfed  way  of 
■worlhip  :  Next  he  calls  them  weak  elements,  becaufe  the 
law  made  nothing  perfed,  and  the  obfcrvance  of  it  was 
injpoten:  anJ  unavailable  to  a  Tinners  juftification  btfore 
Go<l  :  And  laftly ,  he  calls  them  bepgat  ly  elements,  in  com- 
parifoii  of  that  more  rational  and  fpiritual  way  of  worfliip 
under  the  gul'pel.  Whence  we  niay  learn.  That  holy 
^ea!  will  tc^ch  a  fain:  to  fpeak  with  a  fort  of  contempt  of 
any  thing  that  encroaches  upon  the  honour  due  to  Chrifl, 
or  any  of  his  offices.  True,  the  Levitical  ceremonies 
were  appointed  by  God  h'.n)felf,  as  a  part  of  divine  woi"- 
fnipltaJingroChritl:,  andasfuch  tobereligiouflyobferved ; 
but  when  the  faiie  aportles  did  urge  the  oblervation  of 
iSem  under  the  gofpel,  as  a  part  of  ntccflary  commanded 
worlliip,  and  as  a 'part  of  the  Galatians  righteoulnefs  be- 
fore God,  St  Paul  is  bold  then  to  give  them  the  name  of 
"lutak  end  ueg^rly  dements. 

io  Ve  obferve  days  and  months,  and  times,  and 
years.  1 1  1  am  afraid  of  you,  kft  I  have  beflovved 
upon  you  labour  in  vain. 

St.  Paul  here  gives  inftances  to  the  Galatians,  wherein 
it  did  app  ar,  that  they  brought  themfelves  under  an  un- 
neieiTary  bondage  to  the  rites  of  the  cereuioaistl  law  ;  he 
tdls  thetn  jilainly,  that  they  kept  the  ceremonial  fabbaths, 
feallb  and  faft>.,  as  if  that  law  was  obligatory,  and  ftill  bind 
ing  :  "7.'  oh/ir vf  diiy.' ,  zhiUs,  the  Jewiih  labbathdays,  and 
n:w  moons  ;  and  oun^hs,  as  the  feaft  of  the  firft  montli, 
atui  of  the  feventii  month  ;  and  times,  that  is,  the  times  of 
ihcir  fokmn  feftivals  for  going  up  to  Jerufalem,  as  the 
fa/pitr,  Ptntec'.fi,  auii  feaji  of  labernaiL'S  ;  and  years  as 
the  fahbatical  years,  and  years  of  jubilee.  This,  fays  the 
apnftle,  m.'>kes  me  afraid  of  you,ihail  have  preachetl  the 
gofpej.  and  the  dottrines  of  free  juft>ficaiionby  faith^in  vain 


•o  you;  becaufe  you  leave  the  doiSrlne  I  taught  yon,  and 
put  your  confidence  in  obferving  thofe  Icjjal  ceremonial 
rites."  Learn  hence,  i.  That  the  work  of  the  miniftry  is 
a  laborious  work  ;  I  have  bi'/Ioiutd  upii  you  labour,  fays  Sr. 
Paul.  A  miniiler's  life  is  not  a  life  of  cafe,  but  of  imtch 
toil  and  pains,  a  I  diouring  unto  faintnef.>  and  wearinefsas 
the  word  here  ufed  doth  import  and  fignify.  i.  That 
the  inofllaboriousniir.iftcrs  and  lively  preachers m^y  fome- 
times  fee  fo  little  fruit  of  their  Ubours  and  endeavour.":, 
that  they  may  have  juft  caufe  to  fear  that  few  are  favingly 
converted  by  their  minillry  :  St.  f  ani  here  was  afraid,/.-// 
he  had  luh'iured  in  vain  among  the  Galati  in< .  3.  That  in 
order  to  the  fuccefs  of  our  miinllry ,  we  mufl  not  content 
ourlVlves  with  a  reproof  of  fm  in  general,  but  muftdefcend 
to  particulars, and  give  inllancesof  tliofe  feveral  and  dif- 
tinCt  fins  which  our  people  are  guih.y  of,  and  ought  to  fall 
under  our  reproof  for.  Thus  the  apoftle  here  gives  par. 
ticular  inliances  of  the  fins  forni-riy  reproved,  in  their 
obferving  days,  and  months ,  and  tim's,  and  years.  Gene« 
rals  we  fay,  do  not  affetl ;  but  particulir  reproofs  are 
more  piercinir,  ami  more  convincing:  When  we  fay  to 
the  linnt-r,  as  Nathan  to  David,  7/Ji«  art  the  man;  this, 
if  any  thing,  will  Ilick  clofe  to  the  coiifcience. 

1 2  Brethren,  I  befeech  you,  be  as  I  cm ;    for  I 
am  as  ye  are  :  yc  have  not  injured  ine  at  all. 

Obje've  here,  The  hcdy  wil".l(>m  of  onr  aportle,  in  tern, 
pering  his  former  reproofs  with  great  niildnefs  ar,d  gentle- 
nefs  ;  I  hifeech yon,  brethren.  He  well  knew  that  thele 
Galatians  were  alienated  in  their  afiVcV'on';  from  him  ;  and 
fearing  left  from  his  prefent  feverity  and  iharpn-jG  towards 
them,  they  (hnuld  apprehend  that  he  was  alienated  frorn 
them  alfo,  he  thus  lovinglv  befpeaks  them,  'T  pray  yon 
be  aftcdtcd  towards  me  as  I  ftand  affcftcd  towards  you  : 
Count  me  not  your  enemy,  becaufe  1  tell  you  the  truth  ; 
for  I  am  the  fame  to  you  that  ever  1  was  ;  my  love  is  not 
alienated  fiom  yon.  for  any  w rung  or  injury  done  to  me 
by  you  :  For,  alas  !  it  is  yourfclves,  and  not  mc,  thai  you 
injure,  by  bringing  yourfclves  into  this  bondage  10  the 
ceremonial  law°  to  the  lofs  of  your  Chriftian  liberty  ;  Be 
as  1  am;  f^r  lam  as  ye  are  ;  ye  have  nit  injured  me  at  all.'*  , 
Learn  from  St.  Paul's  example,  That  though  the  niini- 
fters  of  Chrift  mav,  and  fomeiimes  mull,  ufe  feverity  and 
(l)arpnefs  in  rebukes  and  reproofs  which  t'ley  give  for 
fill,  yet  muft  they  temper  feverity  with  gsntleriefs  ;  and 
infinuations  of  kindnefs  and  afFftTion  muft  be  mingled  with 
rebukn's;  as  hxiking  not  fo  much  at  what  their  fin  de- 
ferveth,  as  wh.it  is  moft  convenient  for  bringing  them  to 
repen'ai.cc:  Brethren,  I  befeech yott,  be  as  J tim.  2.  That 
w  hen  tiie  mm  ilcrs  of  God,  from  a  true  zeal  for  the  glory 
of  God, do  rebuke  fin,  and  reprove  finners,  the  people  are 
apt  to  apprehend  that  our  7.eal  flows  from  a  private  fj  irii- 
of  revenge,  as  if  we  had  fome  pariicubrdifplearurea;rain(l 
their  perlons,  for  fome  perfonal  injury  done  unto  onrfelves^ 
all  which  grouidtefs  fuTp-cions  it  is  our  duty  to  labour  to 
wipe  off :  So  doth  our  apoftlc  here:  Te  have  not  inj:irt.J 
me  at  all,  fays  he. 

1 3  Ye  knov/  how  through  infirmity  of  the  flefh  L 
preached  th.c  gc^fpel  unto  you  at  the  fiiR.    14  And- 

my 


Chap.  it. 


G  A  L  A  T  I  A  N  S. 


7^5 


my  temptation  wijich  iva;i  in  my  flefh  ye  defpifed 
not,  nor  lejciSicd  ;  but  received  me  as  angel  of  God, 
even  as  Clirifl  Jefus.  15  Where  is  then  the  blef- 
fedncfs  ye  fpake  of?  for  I  bear  you  record  that  if  it 
had  been  polfible,ye  would  have  plucked  out  your 
own  eyes,  and  have  given  them  to  me. 

A'^t.ff  here,  1.  A  fuigular  iiilbnce  "vhicb  St.  Paul  gives 
of  his  lincere  aljCiflion  towards  ihefe  GaLuirins,A<f  preached 
the  gofpt  I  t't  item  at _/trf?,  ami  this  both  with  difficulty  and 
danger,  though  the  injirniity  of  the  fiejh  ;  that  is,  through 
much  bodily  weaknels  jnd   iniperfedion.     The   ancients 
f.iy  St.  Paul  was  a  little  man,  and  had  (bine  deformity  or 
crookednefs  of  body,  ai)d  imperfedlion    in    his    utterance, 
which  rendered  both  hi-;  perfon  and  his  Ipeech  contemp- 
tible.     TheCe  bodily  injiriiiiiies  he  calls  a  trmftaihn  ;    in- 
timating, th-it  the  ufHictions  of  the  body  are    gre.  t  temp- 
tations to  ihe  foul.      And  btliles  thfie  bodily  iiitirmities, 
lie  encouiitered  alio  with  perlVciiTions  in    preaching    the 
golpel  to  them  ;  which  were  evidences   and    convincing 
ilemonitrations  of  his  fei  vent  Irtve  and  afFictionaie  regard 
t.>wards  them  :  Te  knyjj  ho-a  through  Infirmity  of  thf  flijh, 
l:c.   A'o/c,  2.  The  reciprocal  returns  of  love  and  affection 
which  the  Galatians  mule  to  St.  Paul,  at  his  full  coming 
among  them  to  preach  the  g'^fpel  ;  tliey  received    him  as 
an  angel  of  God.  or  as  a  nieffenger  from  God    ft-nt  unto 
them,  yea,  as  JefusChnft,  as  if  Chrifl    himiel-f  had  fetn 
there  in  perron,and  preached  tothem:  Nay, fo  v.arni  were 
their  afFtft.ons  then  to  St  Paul  at  his  tiril  coming  among 
them,  that  they  did  not  only  pull  open  their  purfef,   but, 
had  it  been  poliible  for  iliem,  or  profi.abie   to   him,    they 
could  even  have  plucked  out  their  very  eyesi'orhim.  But 
el>/ervi,h  was  at  his  firlt  cominji;  among  them, and  preach- 
ing to  them.     Whence  wc  may  note,   l  hat  the  firll  years 
of  a  niinillev's  preaching  to,  and   amonglt  a    people,  are 
ufaally  moft  fucccUful :    1  hen  ■•lur  people's  affictions  are 
Avarc:Kft,  anii  perh.ipsour  own  too;  Our  people  then  hear 
lis  without  prejudice  againfl  us,  wiih  great  delireand  de- 
light; afterwards  their  affectionscool  either  through  their 
Own  inconflancy,  or  our  inadvertency, or  by  the  in.jliceof 
Sa'an.or  by  themifchievousdefignsand  mifreprefentations 
of  fbiHe  of  hisiiiftrumcnls.      i\oie  farther,  1  hat  the  love 
ifid  rcverenc«  which  people  owe  to  their  rjinilleri,(hou!d 
not  be  verbal  anu  in  pri  t<-ffion  only,  but  real   and    in  (in- 
cerity  ;  they  ought  to  part  with  vi  hat  is  dear  to  thctn,  to 
promote  the  work  of  God  in  their  houfes.    .  There  was  a 
Ii^^ewhen  thife  GalatianscouUi  have  given  all  they  hadio 
the  apoftle,  money  out  of  their   purfe,  bread   from. their 
table,  yea,  bbod  out  of  thtir  veins, and  she  very  tyesoiit 
of  their  heiid  :  I  bear yru  recort),shcit  yAi  ivjuUevm  hc.-jc 
flucktd  out  your  o-vi   ey;s,   and  have  givi^i  them   to   me. 
Lfiirrt,  ladly.  I'hat  it  is  an  high  commendation  to  a  people, 
when  neiiiier  poverty  nur  deformity,  nor  any  defic.enty, 
which  may  render  a  ininifter  of  the  world,  can  i:>»)nibly  di- 
ininiih  any  thing  oi  that  rtfptcT:  which  they  ktiowtobedue 
and   payable  unto  him.      Notwithllaiidir  g   the   G.daiians 
knew  the  infirmity  and  tin-i'tJlicn  of  the  apollle,    yet    thty 
' scnVid  him  (at  firfl)  as  an  angclof  G'jd. 

16  Am  Ithereforc  become  your  eneiny, becaulc 


I  tell  you  the  truth. 

J  As  if  the  apoflle  had  faiJ.  "  How  comes  your  aflVcricjfcE, 
which  were  fo  warm  at  firft,  to  be  fo  cold  now  >  Whence 
is  it  that  I,  who  was  formerly  fo  precious  in  your  elieeiii, 
am  now  looked  upon  as  an  enemy,  and  only  becaufe  t  de- 
clare the  truth  of  God  untoyou?  Ciuanv  reafun  begiven 
on  my  part,  for  this  fudden  change  ct  ificdicn  on  your 
part  i  I  trov/  not,  uulefs  you  count  my  candourand  inge- 
nuity in  telling  the  truth  a  crime:  Ant  /  became  your  enemy 
becaufe  1  tell  you  the  truth?"  Learn  hence  That  notwith- 
flanding  the  faithful  ininillcrs  of  Chrill,  in  reprovinrr  (jn, 
and  vindicating  the  truths  of  God, are  fometimes  counted 
and  treated  as  enemies,  yet  will  they  perfiil,  and  finally 
perfevere  in  [heirduiy.,whaiever  the  event  may  be;  t!-:ough 
the  world  account  them  their  ciien:y,  yet  they  will  tell 
them  the  truth. 

1 7  Tliey  7ealoufly  affcft  you,  lid  not  well :   yea» 
they  would  exclude  you, that  ye  mijjht  affccl  them- 

Thf; ,  ih:it  is,thef3ire  apoftles, pretend  gre:tlove  loyoti, 
and  zealous  afTcclion  for  you  ;  hut  ko/ tuf/ZjUot  upon  hontft 
and  ju(l  grounds.      There  isoften  an  ill  cnufe,  which  is  to 
be  condemned  and  avoided  ;     zeal  is  a  mixed  afFict;on    of 
love  and  anger  wotking  intoa  fervency  of  mind.indefend- 
ing  what  we  believe  to  be  true  atid  good,  and  in  oppofing 
v.hit  we  judge  to  be  f.i  He  and  bad:  liny  zeahtijjy  affe^  yor, 
but  not  -ijcll.  Nothing  is  iKore    common,  and  conl'cquenily 
more  dangerous, than  for  heretical  teachers  to  pretendgrea: 
zeal  for  the  gloiy  cf  G'od,  and  great  love  .ind  .itltcl.on  to 
the  people  of  God,  whilft  tiicyai-c  ;  bout  inperfu^de  them 
to  embrace  their  pernicious  errors  and  damiiitble  herefies. 
He  adds,  Tea,  they  vj':vJd  exclud-f  yju,  i hut  you  wii>ht  affecl 
them  .•  Exclude  you,  that  is,  froni  the  lihertyaiid  privileges 
of  the   gofpel  fay  lonie  ;  fromdepeniling  upon  me,  orr.iy 
faithful  pallor, fay  others;  iluy  wiuld  ingratiate  themfelves 
that  they  may  engrol's  you, and  you  may  afletfl  them  only. 
The  ()ld  practice   has  ever  been  amongll  Icducers,  (iift  to 
alienate  the  peoples  minds   from  ibcir  own  te.icherS  and 
next  gpt  ihemffclves  looked  upon  as  .-done,  and  only    wor- _ 
thy  to  have  rocni  ii^the  ^»)pie's  hearts    and  alFcc'tions  ; 
They  -jici/ld  exclude  yen-  i'vom  us,and  us  from  you, only  that 
you  might  uffefl  them. 

18  But  it  h  good  to  be  zealoufly  a fr<6lcd  always 
in  a  good  thing,  a/id-  not  only  when  I  am  prefent 
with  you. 

A'cff  here.  That  ahhf<'J<ib  I'.ir re  i->  a  zeal  \\s  a  bad  cau'e, 
which  is  to  be  coiidenuisd  ai'-davoid:'d,  yet  there  is  a  zeal 
in  a  juft  and  righteous  cauff, which  is  folaudableand  wor- 
thy to  be  praciifed  ;  when  if  is  a  zeal  guided  by  religion, 
governed  by  prudence,  attend,  d  with  per(i("'cr.iiice;  when 
in  a  good  thing  we  sreatreJed,ren!eultv  HflVtied.aiid  zc.1l- 
oufly  afficted  alwayf.  1  his  the  apoitle  deities  tiiat  the 
Galatiius  fl«)uld  be,  and  that  as  wi  il  when  hi  wasabfcnt 
from  them,  :s  when  he  was  prefent  with  them. 

IQ  My  little  children  of  whotn  I  travailin  binh 
a::airi  until  Chrift  be  formed  in  you. 


^66 


G  A  L  A  T  I  A  N  S. 


Chap  iv. 


^  /Vij/(f  here,  I. The  endearing  title  which  the  apoflle  gives 
to  the  jpoft.icizing  Galatians  ;  he  calls  them  chlldren/ittlt 
chiliiren,  his  liltU  chiUren,  mv  little  children.  Ch/eri'e.He 
calhthemrAi/i'fe'n.becjufeconvertLd  to  ChrilVuiiity  by  ihe 
prt-aching  of  the  gufptl  ;  and  being  thus  regenerate  and 
born  again,  they  Acre  to  be  as  children,  innocent  and  in- 
oflonlive.  Fie  calls  them  Utile  children,  to  denote  the  ten- 
ilrrnefi  of  their  growth  in  Chriftianiiy,  the  fmallnefs  of 
iheir  proficiency  in  religion  ;  they  were  not  come  to  ihst 
conliflency  in  grace,  to  that  iiiaturiiy  in  goodnefs,  to  that 
perfciflion  in  knowledge,  which  he  did  delire.  Farther, he 
calU  them  hij  Utile  chldren, to  denote  that  fpiritiialrelition 
vhicb  was  between  them,  behaving  been  the  undoubted 
inftf'jment  &f  their  converfion,  and  lb  was  their  fpiritual 
father;  and  alio  to  denote  that  endearednefs  of  alFiic'tion 
which  he  bare  imto  them, and  that  tender  care  and  concern 
which  he  had  for  them.  Note,  2.  The  holy  vehemency 
of  the  anoftle's  delire, how  earneflly  he  longed  afier  them 
in  the  bowels  of  Jefus  Chrift.  He  compares  himlcU'  to  a 
mother  in  travail,  until  he  fav/  Chri(l  formed  in  their 
hearts  and  lives.  I  travail  in  birth,  till  Chri/i  be' firmed  in 
you.  Learn  hence,  i.  That  there  is  no  ftronger  love  nor 
more  endeared  afFeclion  between  any  relations  upon  earth, 
than  between  inch  minifters  of  Chrifl  and  tlieir  beloved 
people,  as  they  have  been  happily  indmmental  to  convert 
and  bring  home  to  Chrirt,  2.  I'hat  there  is  nothingin 
this  world  which  the  faithful  minifters  of  Chriftdo  fopaf- 
fionately  defire  and  affectionately  long  after, as  to  fee  Jefus 
Chrilt  formed  aod  f.ifhioned  in  the  hearts  and  lives  ni 
their  brloved  people:  My  Httl:  children,  of  whom  Itravail. 

20   I    dciireto   prefent  with   you  now,    and  to 
change  my  voice  :    for  I  ftand  in  doubt  of  you. 

Our  apoille,  as  a  farther  teftimony  of  his  endearcdaf- 
fedion  toA'.irdb  the  G.datians,dcclaresherc  hisearneftde- 
(ire  to  ha»e  l>ten  with  them, and  fee  them  f>ce  to  face, that 
Ibbcitig  more  fully  scqiaintcd  with  their  cafe, he  might  know 
liow  to  iju't  his  djfiourfes  to  them,  and  might  have  mere 
f.aufe  of  rejoicing  with,  than  complaining  of  them.  Learn 
jience,  1, 'i'harthout^h  a  miniftemiay  fometimes  necefla- 
#  rily  witl^dra.v  hir;if€]f  from  his  flock,  ye  he  ought  always 
10  have  a  ferven;  delire  to  be  prefent  with  them,  without 
n«g'ec"ling  any  opportunity,  when  occallon  offereth  of  re- 
turning to  ihem  :  I difire  to  be  prefent  -jtith  you.  2.  Thiit 
it  is  a  minifter's  duty  to  get,  as  much  as  may  be, the  exaft 
Auowlfdgeof  his  people's  inclinations  and  difpofitions,  of 
their  ftaie  and  condition,  that  he  may  know  how  to  make 
A  fit  application  .to  ill  of  them,  admonidiing  and  re- 
proving fome,  threatening  and  correcling  others.  Thus 
the  apoftle  here  wiflied  to  be  prefent  with  them,  that  he 
might chuntie  hit  v. ice;  that  is,  know  the  better  how  to 
fpeak  mod  fuitably  and  feafonably  to  their  condition, 

2  1  Tell  me,  ye  that  defire  to  be  under  the  law, 
do  ye  not  hear  the  law  ?  22  f  For  it  is  written, 
fhat  Abraham  had  two  fons  ;  the  one  by  a  bond- 
maid, the  other  by  a  free-woman.  23  But  he  who 
.  was  of  the  bond-woman,  was  Lorn  after  the  llcfli ; 
bi^  hj  of  the  free- woman  wai  by  promife. 


Our  apoftle  here  prtKceds  to  the  end  of  the  chap'er,  in 
/hewing  the  Galatians  that  it  was  the  defign  of  God,  at  the 
coming  of  Chrill,  to  abolilh  the  legU  difponfaiion,  and  free 
men  from  the  fervitude  and  bondagj  of  tiiat  law.  And 
firtt,  he  argues  with  them  from  liie  nature  of  the  law  ihejr 
were  fo  willing,  yea,  lb  defirous  to  be  under,  ver.  zt.  Te 
that  dtjire  to  bi  und'.r  the  la\u,  do  ye  not  tear  the  Lnv  * 
That  IS,  "Ve  chat  delire  to  be  juftiiied  by  your  legal  per- 
formance*.  by  obferving  circiiiiicifion,  S:c.  do  you  not 
hear  and  take  notice  hiiw  the  verj-  law  iil'elf  doth  fen- 
tence,  curio,  and  condemn  you  ?  And  da  you  tioi  find  in 
the  Old  reilitnenc,  the  ftory  of  Sarah  and  Hagar.of  Uh- 
mael  and  IfaaC  i  Are  you  ignorant  that  Abraham  had  two 
foni,  Ilhmael  by  Hagar  the  bond-woman,  and  Ifaacby  Sa- 
rah the  free-woman?  Ifaiuael  the  bund-woiuan's  Ibn  was 
b  )rii  afcer  the  fielh  ;  that  is,  by  the  ordinary  (Irength  of 
nature  in  generation  ;  Hagar  being  )  oung,  and  Abraham, 
being  ftrong.  But  Ifaac  was  the  fonof  ihepromife  ;  God 
gave  him,  by  virtue  of  his  promile  made  to  Abraham  when 
his  body  was  dead,  unfit  forgeneration,  and  Sarah  paft 
conception  alfo."  Now  from  this  hiftory  of  Abraham's 
family,  conlidered  in  itCelf  (without  the  my ftery  prefigured 
by  it)  we /f<^r«,  I.  That  the  beft  of  men  are  imperfect 
njenr  the  holy  patriarchs  lived  in  the  fin  of  polygamy,  or 
taking  more  wiv*-»  than  one,  contrary  to  the  firftinllicution 
of  marriaiie,  eithernotknowing.  or  notconfidering  it  was 
a  fin.  Alfraham  hud  t'MiTuives.  2.  That  the  truth  and 
veracity  of  God,  engages  him  to  fulfil  and  )iiake  good  all 
his  promifes,  though  all  ordinary  means  and  fecondary 
caiiies  fail,  and  become  impotent  and  unable  to  bting  about 
the  thing  promifed.  Thus  here,  a  promifebeingmadcto 
Abraham,  that  Sarah  (hould  have  a  child,  (he  coiiceiveth 
and  beareth  Ifaac,  not  accordingto  the  courl'e  of  nature, 
but  through  virtue  of  the  promiie  :  he  'jf  the  frte-vj'jnian 
WMS  by  promije. 

24  Which  things  are  an  allegory.  For  thefe  are 
the  two  covenants;  the  one  from  the  mountSinai, 
which  gendereth  to  bondage,  which  is  Agar.  25  For 
this  Agar  is  mount  Sinai  in  .'Vrabia,  andanfwereth  to 
Jerulalem  which  now  is,  and  is  in  bondage  with  her 
children.  26  But  Jerulalem  which  h  aboveis  free, 
which  is  the  mother  of  us  all. 

Here  the  apoftle  makes  an  allegorical  and  fpiritual  appli. 
cation  of  the  foregoinghiftory  of  i^arah  inJ  Hagar^of  Ifaac 
and  Khmael  ;  and  the  myftery  he  ttlls  us  is  this,  "  The 
two  mothers, Sarah  and  Hagar, arc  types  of  the  tsvocove- 
nanis,  the  one  of  works, the  other  of  grace;  the  two  fons, 
Ilaac  and  Klimatl,  area  type  of  two  forts  of  men  livingin 
the  church,  the  one  proceeding  from  the  firft,  the  othwr 
from  the  frcond  covenant  ;  the  one  regenerate  the  other 
iinregcnerate  men.  All  regenerate  men  ate  under  the  co- 
venaijt  of  grace,  and  free  men;  for  every  mat.'s  frccd>in.' 
depends  upon  the  covenant  under  which  he  ftands.  Ifli- 
niael  is  the  Ton  of  the  boiid-woman,  and  points  at  the  Je- 
rulalem which  then  was,  and  the  people  cf  liie  Jew.«,  as- 
they  the:)  ftotjd  aifcL'teiljreeking jnfti.'icatianai.dcxpeclipr; 
eternal  falvation  by  the  work^of  the  law;  but  now  behold 
j».lfaac,3fon  of  the  free  woman;  an  embleiu  of  thegofpc} 
*  church 


Chap.  iv. 


GALATIANS. 


767 


church,  which  dares  not  depeiid  tipon  the  Tighteoiifners 
of  the  law  for  j unification,  but rehes  upon  themeritorious 
righteoiifnefi  of  the  Mediator  ;  and  this  points  out  Jeru- 
falem  above.-w/zVA  is  free,  and  the  mother  ofut  all.  iitarn 
hence,  Th^t  all  unreffcnerate  incn,  who  continue  in  a 
ftate  of  nacwe ,  are  under  the  firft  covenant,  or  covenant 
oF  works.  Ifiimacl  is  a  type  of  all  iinregcnerate  men. 
Mankind  is  bonnd  to  Cod  by  a  double  bond  :  Firll,  by  a. 
bond  of  creation  ;  Secondly,  by  a  bond  of  ftimulation: 
The  one  is  natural,  and  the  other  is  a  voluntary  obliga- 
tion; by  the  former  we  are  bound  to  God,  by  the  latter 
he  is  hound  to  us.  The  covenant  was  made  with  man  in  his 
iVate  of  innocency,  was  ferdus  dm'ic'ix'ix,  a  covenant  of 
friendfliip  ;  the  covenant  anade  with  us  fince  the  fall,  is 
fceJus  mifcricordi-tyS  covenant  of  reconciliation;  the  former 
made  with  the  firft  Adam,  and  the  latter  with  Chrift  the 
fecond  Adam.  The  firft  covenant  was  made  not  barely 
with  the  perfon,  but  with  the  nature  of  Adam,  with  the 
whole  race  of  mankind  ;  for  God  dealt  with  Adam,  not 
as  a  fingie  perfon, but  as  fo/>«/^fK/ij,astlierootandrepre- 
fcntative  of  mankind;  and  confequjntlv, this  covenant  was 
not  aboliflied  by  the  fall,  but  Hands  flill  in  force  :  not  to 
give  life,becaure  it  is  become  weak  through  our/leflr,  we 
are  become  weaktothat,  not  that  weak  to  us;  but  it  com- 
mands duty  as  it  did  before,  namely.perfect,  perfonafjand 
perpetual  obedience;  and  in  cafe  of  failure,  denounces  the 
curie.  Lord!  awaken  every  natural  and  unregenerate  man, 
who  bearing  only  Adam's  image,  is  alfo  under  Adam's 
covenant ;  he  is  a  bond-man  now,  as  was  Ifiimael  of  old, 
in  bondage  to  fin,  in  bondage  to  Satan,  in  bondage  to  the 
law,  in  bondage  to  his  own  fears,  in  bond.ngeto  rhe  world. 
O,  reft  not;  till  by  grace  you  are  delivered  from  this  bond- 
age, by  being  irai)flated  into  the  kingdom  of  God's  dear 
Son,  and  heartily  I'ubniiticd  to  the  terms  and  condiunnsof 
the  fecond  covenant,  which  propoundeih  repentance,  and 
promifeth  paidoii  and  acceptance  upon  repentance  ! 

27  For  it  i«  v.'rittcn,  Rejoice,  Ikou  barren,  that 
beareft  not;  break  forth  and  cry, thou  that  travaileft 
not:  for  the  deioitite  hath  many  more  children  than 
Ihc  which  hath  an  hufhand. 

Our  apoftle  here  proceeds,  and  ftill  goes  on  in  his  former 
allegory;  the  church  of  the  Gentiles  he  compares  to  Sarah, 
who  was  a  long  time  barren,  but  ai  laft  brought  forth  a 
child  of  tlie  proniile,  a  feed  in  which  all  the  families  of  the 
earth  were  bieiTcd  The  church  of  the  Jews  isrcprefented 
under  the  notion  of  a  woman  that  had  an  hufband  and 
many  children  ;b!it  the  barren  Gentiles  are, by  a  fpirit  of 
prophecy,  called  i;pon  to  rejoice, and  (liout  for  joy:becauie 
there  ihould  be  more  children  brought  fi>r;h  to  God  a- 
mongft  them,  than  were  amongft  the  Jev;s.  Here,  and 
hence  d'ffrve,  Ttiat  it  is  not  the  church's  lot  to  he  zjwiys 
alike  fruitful  in  bringing  forth  children  unto  God  ;  /lie 
hath  her  barren  times,  in  which  the  labours  of  the  minifters 
are  attended  with  little  fucceA,  and  few  ,ir?  converted  and 
brought  home  to  God  :  In  the  firit  beginnings  of  the 
Chriiiian  Church,  though  Chriflhinifclf  was  ihe  preacher, 
/he  was  one  that  harcth ni/t,  ardiravaileth  not.  Leartj,  2. 
Xh*t  upon  the  enlargement  of  Chrift's  kingdom,  and  the 


weakening  of  Satan's  intercft  in  thcwoil(<,  when  foulsare 
gathered  in,  and  brought  home  to  Cliri/l,by  the  powerof 
converting  grace, all  (he  churches  of  Chrift  ought  to  rejoice 
and  break  forth  into  finging,  as  being  inatter  of  cxceedinij 
joy  and  great  exultation  :  Kfjsice,  thou  barren,  8zc, 

28  Now  we,  brethren,  a»  Ifaac  was,  are  the  chil- 
dren of  promife.  29  But  as  then  he  that  wa  s  borrt 
after  the  flefli  perfccuted  him  thai  uvi  bom  after  the 
fpirit,  even  fo  it  is  now. 

In  the  former  of  thefe  two  verfesjtheapcftle  applies  the 
foregoing  allegory,  or  typical  hiftory  of  Saraband  Hagar, 
thus ;  ••  As,  fays  he  Jl'aac,  by  virtue  of  the  promife, being 
born  of  the  free-woman, was  heir  to  all  his  father's  eftate;' 
in  like  manner,  they  who  feek  falvation  not  by  the  law, 
but  by  faith  in  Chrift,  are  the  free  children  of  God,  and 
heirs  of  the  promife  of  life  eternal  ;  ffe  brethre»,as  Jfaac 
■was,  arc  th^  children  of  promife."  In  the  latter  of  ihefe 
two  verfes,  which  gives  tis  an  account  of  the  perfecuiing 
enmity  that  was  in  the  heart  and  tongue  of  inim.icl  againft 
Ifaac,  we  have  feveral  things  ohfa-uuble :  A?,  1.  The  root 
and  rife  of  JIhmael's  perfecuting  malice  difcovercd,  and 
from  whence  it  proceeded,  and  that  was  an  inward  an- 
tipathy  to  the  work  of  grace  in  Ifaac.  1  hofe  great  dif- 
ferences in  divine  heraldry,  of  being  born  after  the  flefli, 
and  after  the  Spirit,  evidently  difcover  where  the  quarrel 
hy,  and  whence  it  arofe  ;  it  was  the  fpirtualnefs  of  Ifaac 
that  exafperated  Iflmiael's  rage  ;  Ifaacwas  born  after  the 
Spirit,  and  doubtlefs  he  fhewed  fome  fruits  of  the  Spirit, 
which  I/hmael  could  not  relilh,  and  therefore  did  deride 
and  mock  him.  1.  What  was  the  kind  of  perfecuticn 
which  Ifaac  underwent.  It  was  the  perlecution  of  the 
tongue,  in  deriilons  and  cruel  mockings  ;  Mofes  tells  us, 
in  the  hook  of  Genefis,  the  m-mner  how,  and  the  weapon 
with  which:  I/lim.iel  did  not  lift  uphishand  againftlfaac, 
as  Cain  did  againft  Abel,  but  hi?  tongue  only;  yet  St. 
Paul  calls  it  here  perlrcution.  Mockingand  fcoffingeiiher 
at  the  word,  ways,  or  people  of  God,  is  a  lin  ofunfpeakabie 
profanenefs,  a  blafphemingof  Chrift,  and  a  perfecutionof 
his  men)bers.  He  that  w.n  h-jrn  after  the  fiefh,  ptrfecutett 
him  that  luas  born  aflir  the  Spirit.  3 .  That  the  perfecutioi^^ 
of  the  tongi:e,  at  leaft,  is  iliat  which  the  children  antW^ 
church  of  God  have  met  with  in  all  former,  and  muft 
expect  to  meet  with  in  future  ages;  as  it  was  then,  favs 
the  apoftle,  evenfo  it  h  >io-jj;  afflidions  are  the  donatives 
of  the  gofpel,  and  perfecution  is  the  church's  pairiiDonv  ; 
To  us  it  is  given  on  the  bthalf  of  Chrif},  not  only  to  believe 
0I  him,  but  to  fuffc-r,  PhW.  i.  29.  Laftly,  From  Iflimael's 
bfing  brother  to  Ifaac,  and  yet  his  bitter  perfccutor,  ihac 
the  forcft  trials  and  fiiarpeft  perlecutions,  v^hich  thefaims 
endure,  are  very  often  from  theirneareft  relations  \vhoare 
tied  to  them  by  ihe  ftrongcft  obligations,  either  ol  kin»!red 
cr  acquaintance.  Biticreft  things  are  fometimes  endured 
from  the  hands  of  tliofe  from  whom  better  things  might 
jijftly  have  been  expc (fled  ;  Chrift  foreicid  all  i his,  7/^ 
brother  fhbll  betray  the  bnther  to  death,  and  thtfather  tLf 
for.  Ciin  is  dead,  but  the  fpirit  of  Cain  yet  lives  ;  ihcy 
that  fc(lF,  would  bire,  and  m;:ke  their  teeth  meet,  had 
they  power  to  ui'e  their  cbetk-bone:  Hethat  is  btrn  rjter 

the 


-^0% 


G  A  L  A  T  I  A  N  S. 


Chap.   v. 


the  Befli  will  perfecutc  tliofe  of  his  own  flefli  and  family 
That  nre  born  aficr  the  Spirit  ;  as  it  vias  then,  we  may  go 

•  vD  to  fay,  tvcnj'o  it  is  now. 

30  Ncvcilhele(i,  what  faith  tlu:  fcripturc  ?   Caft 

•  out  the  bond-womnn  andlicr  fon  :  for  the  fon  of 
llic  bond-woman  fhallnot  be  heir  with  the  fon  of 
the  free- woman. 

The  .Tpoftle  goes  on  in  explaining  and  applying  this 
•  ypic?!  hiftoiy  ()flflim;iel  and  Haac,  and  tellsns.  that  ihe 
tatting  out  of  Ifliniael  the  fon  of  Hapar  the  bonil-wcman, 
did  typify  thcexcluHon  of  the  law,froma  partnerdiip  wiih 
the  gofpel  in  the  jullification  of  a  iinner  before  God  :  As 
Jfliniael  was  caft  out  of  Abraham's  family,  and  none  but 
Ifaacraiift  inherit  ;  fo  that  ihey  depend  upon  the  law  for 
juUification,  fliall  be  caft  out  of  the  church  ofGod,  anri 
never  ai  tain  the  heavenly  inheritance:  But  they  who  depend 
upon  the  promife  of  God,  and  expeift  to  be  ii)ftitie>l  by 
taiih,  without  legal  performances,  they  only  ftiall  be  heiis 
^f  grace  and  mercy.  The  dcdrinc  of  juftificationby  the 
works  of  the  law,  when  it  is  not  only  doctrinally  main- 
tained, burpra<ftically  purfuednnd  walked  in,  doth  exclude 
pcrAms  from  jiaving  any  part  or  (hare  in  the  kingdom  of 
heaven.  So  much  was  typified  and  prefigured  by  the  fon 
of  the  bond-woman's  being  caft  oui,  and  not  allowed  to  he 
heir  •milhthefon  of  the  free-Wiman. 

31  So  then,  brethren,  wc  are  not  children  of  the 
"bond- woman  but  of  the  free. 

Here  the  apoftle  draws  a  condudon  from  the  foregoing 
tlifco'.irfe,  thus,  "  As  Sarah  caft  out  Hagar  and  Iflimael, 
,  fonuift  thechildren  of  the  new  Jerufalein  caftoutthe  law 
iind  all  the  legal  rites,  henceforth  to  be  obferved  no  more 
cither  alone  without  Cltrift, or  in  conjunftion  with  Chrift. 
And  as  the  church  of  the  Gentiles  was  nottypified  in  Ila- 
gar,but  in  Sarah,  fo  we  Chriftian  Gentiles  are  notobliged 
to'Judaical  obfervances,  but  freed  entirely  by  Chrift  from 
them,  and  juftitied  by  gnfpel  grace  without  them."  The 
lonclurion  and  fum  of  all  this  is,  to  bring  ofltlie  Galatians 
from  feeking  juftilkation  by  the  works  of  the  laAv,  and  to 

prthend  theml'elves  no  longerin  bondage  tocircutncilion 
^idthe  Mofaic  rites,but  to  ftnnd  faftin  1  he  liberty  where- 
with Chrift  had  made  them  free,  which  introduces  that 
excellent  difcourlc  to  this  purpofe,  contained  in  the  next 
chapter. 

CHAP.     V. 

STAND  fafl  ihejjcfore  in  the  Hbcrty  wherewith 
Chrift  hath  made  us  free,  and  be  not  entanuled 
again  with  the  yoke  of  bondage. 

As  if  he  had  faid,  "Since  Chrift, by  his  death,  has  pur- 
chafed  ourfreedi  m  from  the  yoke  and  bondage  of  the  ce- 
rrr.pnial  law,  let  ui  rcfolntcly  ftnnd  f;tft  in  this  our  Chrif- 
tian liberty,  without  fiibjrftng  ourfelves  again  tocircum- 
tiilon  and  the  obfervaticn  i>f  the  Mofaic  rites. "Here  n:/i», 
X.  The  fervile  condition  of  the  Jewifli  church,  thty  were 
Knder  b'^nduf^e,  under  a.  yoke  'jf  b-jiidage.  This  fervitude  of 
theirs  confilled  in  the  vaft  nutnber  of  their  religious  rites 


an  1  obfervances, as  to  days  and  weeks,  months  and  year;; 
in  the  multitude  of  their  facrificcs  of  all  forts, which  ihey 
were  obliged  every  dpy  toofi'er;  in  their  frequcntpiirifica- 
tinns  and  wafliings  ;  in  the  ftriit  diftindlion  they  were  o- 
bliged  to  make  betwixt  clean  and  unclean  meats  •  in  the 
numerous  rites  and  ceremonies  they  were  required  to  ob- 
fervc  at  their  marriages  and  burials,  at  bed  and  board, 
't\  home  and  abroad,  nay-,  even  in  ploughing,  fowing,and 
reaping:  So  numerous  were  thefe  obfervances,  that  they 
took  up  half  their  time,  and  as  burdenfome  at  they  were 
numerous.  Well  might  the  apoftle  here  call  it  a  ytke  of 
hondiige,  and  elfev.here,  viz.  Afts  xv.  10.  A  yoke  'u/hich 
neither  they  ntr  their  fithert  wereable  ti  hear.  2.  The  hap. 
py  liberty  and  freedom  from  this  intolerable  yoke,  pur- 
chafed  by  Chrift,  for  the  Chriftian  church,  (TZ/r//?  has  mide 
us  free  :  He,  by  his  obedience  and  death,  has  jnirchafed 
this  happy  freedom  for  us,  a  fixeddm  from  rertmcnial 
bondage,from  finful  fervitude  and  ftavery;  not  from  civil 
fubjeciion,  not  from  the  yoke  of  new  obedience,  but  from 
the  obliging  force  of  the  ceremonial  law,  and  the  curfe  and 
irritating  power  of  the  moral  law.  3.  The  Chriftian- duty 
with  reference  to  thi'privile ge,  n^tmely,  to  (land  fafttn  the 
liberty  which  Chrift  has  purchsled  for  ihcm,  without  u- 
bliging  thcmfelves  to  oblervc  any  part  of  the  cerenionin! 
law,  which  was  now  a  fervility  perfedK  uiiprofi:able,and 
nothing  elfe  \ftand  fajl  in  it :  that  is,  maintain  and  defend 
it  both  in  judgment  and  praflicc. 

2  Behold,  I  Paul  fay  unto  you,  that  if  ye  be  cir- 
cumcifed  Chrift  fhall  profit  you  nothing. 

Th.it  is,  'Behold,  I  Paul,  your  apoftle,  do  pofirively 
declare,  and  exprefsly  tell  you  the  Galatians,  andalloiher 
Chriftians  converted  by  me  to  Chriftianity,  that  if  ye  be 
circumrifeii,  that  is,  join  circumcifion  with  the  golpel  as  a 
tiling  neceffary  to  juftificationand  falvaiion,Chrift's  under- 
taking will  prof  t ye  nothing,  for,  embracing  cimruniciflon 
after  Chrift't  coming,  is  virtually  to  deny  and  dilbwnthat 
he  is  come,  and  in  tftcft  to  renounce  and  difclaim  him  ; 
becaufe  at  his  coming  the  promife  was  fulfilled,  and  cir- 
cumcifion of  its  own  nature  ceafed."  I.carn  hence.  That 
for  perfons  religiouOy  to  obferve  r.nv  of  the.  rites  of  the 
ceremonial  law,  in  obedience  to  any  divine  precept,  or  to 
join  any  thing  with  Chrift,  and  faith  in  him.  for  the  jnf. 
lilication  of  a  luiner  before  God,  is  a  plain  denial  of  Chrift 
and  a  difdaining  of  his  ability  and  fufiiciency  to  jiiftify  and 
fave  us. 

3  5  For  I  teftify  again  to  every  man  that  is  cir- 
cumcifed,  that  he  is  a  debtor  to  do  the  whole  law. 

He  that  urges  the  nccelTity  of  circumcifion,  is  a  /ifhtor 
to  the  la'jj,  in  a  double  rcfpeft,  namely,  in  regard  of  duty, 
and  in  regard  of  penalty:  Firft.He//  a  debtor  in  regard  of 
duty  ;  becaufe  he  that  thinks  himfclf  bound  10  keep  one 
part  of  the  ceremonial  law,  circumcifion,  doih  thereby  o- 
blige  himfelf  to  keep  the  whole  ceremonial  law,  yea,  and 
the  whole  moral  law  too,  without  deficiency,  and  that 
under  the  penalty  of  condemnation.  Again,  fecoiidly.As 
he  is  a  delitor  in  point  of  duty,  fohe  muftneedtbe  a  debtor 
in  regard  of  penally, bcMuI'e  he  is   notable   to   keep  any 

part 


Chap.  v. 


G  A  L  A  T  I  A  N  S. 


■7% 


part  of  it  pefeftly  Hence  we  may  infer,  (i.)  how 
endearing  ourobligationsare  toChrill,who  a<i  our  Surety 
paid  both  thefe  debts  for  us,  namely,  our  debt  of  dntv, 
and  our  debt  of  penalty  t«>  the  law  of  God  ;  by  fulfilling 
all  rit^hteoufnefs,  he  p.iid  our  debt  of  duty,  and  by  fuffer- 
ing  the  punKhmeiit  due  to  tranfgrefT.iri,  lie  paid  our  debt 
of  penalty.  We  may  alfo  (2.)  infer,  that  as  he  that  is 
circumcifed,  is  bound  to  keep  the  whole  law  ;  fo,  he  that 
is  baptized,  is  obliged  to  obey  all  the  commands  of  the 
gofpel,  to  make  confcience  of  the  duties  of  both  tables,  as 
an  ..rEjuraenc  of  his  fincerity,  and  as  ornament  to  his 
profeflion. 

4  Chvift  is  become  of  no  efiFeft  unto  you,  who- 
foevcr  of  you  are  juftified  by  the  law;  ye  are  fallen 
from  grace. 

Here  another  argument  is  ufed,  toflicw  that  believers 
are  dead  to  the  ceremonial  law,  and  are  by  no  means  to 
expedjuftification  by  it :  IVhifoever  of  you,  lays  the  apoftle, 
is  jujtified  by  the  la-M,  th^it  is,  whoever  feeks  and  endea- 
vours to  be  fo  juftified  (for;  in  reality,  none  can  in  that 
manner  be  juftified)  Chriji  is  become  of  no  effe€t  unto  fuch 
perfons ;  that  i$,  they  renounce  Chrift,  and  difdain  benefit 
by  his  death  :  And  they  are  fallen  from  grace;  that  is, 
fallen  from  Chriftianity,  and  the  covenant  of  grace  ;  they 
have  forfeited  the  grace  of  the  golpel,  by  cleaving  to  the 
ceremonial  law  ;  they  are  fallen  from  the  doctrine  of  grace 
delivered  in  the  gofpel,  and  Chrift  is  become  of  no  effeift 
unto  them.  Learn  from  hence,  That  fuch  perfons  as  do 
believe  that  faith  in  Chrift  alone  is  not  lufficient  rojuftifi- 
cation  and  acceptance  with  God,  without  the  obfervation 
of  the  abrogated  law,  do  in  effeft  own  their  relation  to 
Chrift,  and  difclaim  all  benefit  by  his  death. 

5  For  we  through  the  Spirit  wait  for  the  hope  of 
righteoufnefs  by  faith. 

That  is,  "  We  Chriftians,  we  believers,  through  the 
Spirit  which  we  have  received,  and  not  by  legal  obferv- 
ance?,  do  hope  both  for  fncli  a  rigliteoufnefs  as  will  de- 
nominate and  conftitute  usrighteoiis  in  the  fight  of  God, 
and  alfo  for  the  crown  of  righteoufnefs  in  heaven,  which 
now  we  wait  and  hope  for  here  on  earth."  Note  i.  That 
a  believer  doesnot  value- himfelf  by  what  he  has  in  hishand, 
but  by  what  he  has  in  hope  ;  his  riches  are  not  fo  Biuch 
in  prefent  poflcflion,  as  in  future  expection  :  We  lua'tt 
for  the  hope;  that  is,  for  heaven,  the  good  hoped  for.  2. 
That  none  have  either  right  to  heaven,  or  can  vvarrantably 
expert  the  enjoyment  of  heavt-n.  v  ho  are  deftifute  of 
righteoufnefs  ;  ht-aven  is  here  called  the  hrpe  rf  rs^hieotif- 
mfs,  that  is,  the  rational  hope  and  expeclatinn  of  rghie- 
ous  perfons  only.  3.  That  it  is  a  rijihtf.ouinelV  made  ours 
bv  faith,  even  the  rif hteoufnefs  of  the  Mediator,  which 
gives  us  the  beft  title  to,  and  the  firrneft  ground  to  hope 
and  wait  for,  the  kingdom  of  heaven  and  eternal -life.  4. 
That  it  is  the  fpccial  work  of  the  holy  Spirit  to  produce 
in  us  the  graces  of  the  Spirit,  both  foiih  and  hope  ;  faiih 
to  enable  us  to  apprehend,  and  ho|)e  to  enable  us  lo  wait 
for  the  crown  of  righteou(nef>,  even  eternal  glory. 

6  For  in  Jefus  Chrifl,  neither  circumcifion  availcth 


any  thing,  nor  uncircumcifion,    but  faith  which 
woiketh  by  love. 

In  ChriJ}  Jefus,  that  is,  in  theoeconomy  of  Chrift  Jefus, 
under  the  gofpel  difpenfations,  inour  ftate  of  Chriftianity, 
finceChrift'smanifeftaiicnin  the  flelh,  neither  circumcifi'm 
nor  uncircumcifion  availeth  any  thing  with  God,  as  to  our 
acceptalnce  with  him,  or  reward  from  him  :  Jiutthe  qn.ili- 
fication  no-.v  necelTary  tofalvation  under  the  gofpel,  isfaitk 
working  by  love  ;  that  is,  fuch  an  efFedual  belief  of  future 
happinefs  purchafed  for  us,  and  promifed  to  us  by  Chrift, 
as  caufes  us  to  love  and  ferve  him,  to  truft  in,  and  depend 
upon  him  for  the  fame.  Learn^  i.  That  although  circum- 
cifion, and  the  reft  of  the  Levitical  cerensonies  were  once 
enjoined  by  God,  and  pracflifed  by  the  Jews  as  an  accept- 
able fervice,  and  the  neglect  or  contempt  of  them  wa?  a 
mortal  fin  ;  yet  fince  Chrift's  coming  in  the  flefh,  who 
was  the  fubftance  of  all  thcfe  fliadows,  the  command 
whereby  they  were  enjoined  did  ceafe,  and  neither  cirium- 
cifion  nor  uncircumcifion  availeth  anything  to  falvation.  2. 
That  although  the  ceremonial  law  be  aboliflied,  yet  a  be- 
liever under  the  gofpel  has  work  to  do,  a  work  of  faith, 
and  labour  of  love  ;  for  though  faith  alone  juftifieth  us 
before  God,  yet  it  is  not  alone  in  the  heart  when  it  doth 
juftify,  but  is  always  accompanied  with  the  grace  of  love 
to  God  and  our  neighbour  :  For  in  Chriji  Jefui,  no  faith 
availeth  any  thing,  but  that  'Mhich  rvorketh  by  love. 

7  Ye  did  run  well,  who  did  hinder  you  that  we 
fhould  not  obey  the  truth  ? " 

Ye  did  run -well;  that  is,  in  the  race  of  Chriftianity  ; 
yon  fet  out  well  at  firft,  and  received  the  gofpel  in  the 
plainnefs  and  fimplicity  of  it,  without  any  mixture  of 
Jewifh  ceremonies:  What  hindered  you  ?  Whoftoptyou? 
Who  drove  you  back  from  your  belief  of,  and  obedience 
of  the  truth  of  the  golpel,  which  yon  then  received  from 
me?  Here  n'ite,  i.  With  what  holy  wifdom  our  apoftle 
mixed  commendations  with  his  reproofs :  At  the  fame 
time  that  he  reproves  them  for  their  prefent  backfliding,  • 
he  commends  them  for  their  former  forwardnefs  :  Ye  did 
run  -U.W/.  2.  That  ordinarily  a  Chriftian's  firft  ways  af^^ 
hisbeft  ways,  hisfirft  fruits  are  his  faireft fruits:  Jehofbaph^^ 
■walked  in  the  fir fi  -jjciys  cf  David  his  father,  1.  Chron. 
xvii,  3.  Commonly  young  converts  are  carried  out  v.ith 
a  greater  meaftire of  afFeftion  and  zeal,  and  make  afuifier 
progrcfs  in  religion,  than  others  do,  at  firft,  or  they  them- 
leives  do  afterwards,  when  they  are  of  older  ftanding. 
Tliete  Galatiaiis  did  run,  yea,  did  run  very  veil,  at  firii, 
in  the  race  of  Chriftianity.  3.  That  when  a  perfon's  cr  ■ 
a  people's  pi ogrefs  in  Chriftianity  is  not  anfsverableto  their 
hopeful  beginning,  it  is  matter  of  regret  and  grief  to  all 
beholders,  as  well  as  matter  of  reproach  andfl),ime  lo  the 
perfons. themfelves  :  Te  did  run  ivt  II,  who  dsj  hirJrr  \(,u  ? 
Intimating,  th.nt  this  their  defeclinn  and  apcftjcy  sva-  no 
I'jfs  matter  of  ,Tltoniiliment  to  St  Paul,  than  it  was  of  re- 
buke and  i-e;5roach  to  them. 

8  This  perfuafion  mndh  not  of  him  that  calleth 
you.   9  A  little  leaven  leaveneth  the  whole  lump. 

A    if   the  apoftle  had    faid,   "This    Jud^izW'g  op'nion 

and  praclice  of  yours,  this  psrfualiou  of  the  ncctilitv  of 

jl  £  yuuis 


G  A  L  A  T  I  A  N  S. 


Chap.  v. 


yourbein;r  circiinicilVtl,  and  obeying  the  law  of  Mofes, 
tliii  new  diiftrine  rocoiitrary  coilie  fpirit  of  ihe  gofpel,  am! 
the  jlefigii  of  ChriUianity,  wasnever  taught  you  e<:hcr  by 
God  or  rnyfelf,  or  any  other  faithful  itiinilkr  of  Jefns 
ChrifV,  M  ho  firll  converted  you  to  the  faith  ;  but  it  is  a  mere 
iltKiiion  of  Satan,  and  his  eniilTiries  the  fall'e  .ipoliles : 
And  do  not  thinic  this  a  fniall  tnatter  ;  let  not  circunicilion 
feeni  a  linle  thing  to  you  ;  and  let  not  thefe  Jndaizing 
teachers  be  dilVcg.irded  by  you  as  inconfideiable,  becaufe 
they  are  few  in  number,  for  they  are  Irke  to  leaven  ;  and 
yc  hnow  ver\'  well  that  a  little  leavtn  travencth  the  luhole 
lump  ;  intimating,  that  a  few  falfe  teachers,  and  a  little  of 
error  and  falle  doctrine,  cfept  into  the  congregation  and 
church  of  Chrill,  may  do  unfpeakable  mifchief,by  fpeedily 
infcdting  the  whole  church,  as  a /////e /fai;e«  (to  which 
error  is  compared]  Uavemth  the  \uhole  lump. 

lO  1  have  coufidcncc  in  you  through  the  Lord 
that  you  will  be  none  othcnvife  minded  :  but  he 
that  troublcth  you  (hall  bear  Adjudgment  vvhofo- 
cvcr  he  be. 

Ohfervehere,  i,  The  apoftle's  holy  confidence  grounded 
upon  charity,  that  thresh  the  Lord,  that  is,  through  the 
Lord's  allifting  his  endeavours,  and  through  the  Lord's 
blefliog  upon  their  ferions  confideration  of  what  he  had 
written  to  them,  they  would  be  reclaimed  from  their  errors 
and  brought  to  be  of  the  fame  mind  with  hmifelf.  Where 
rote.  How  the  holy  and  zealous  apoftle  was  divided  betwixt 
hope  and  fear  concerning  thefe  men  ;  he  feared  the  worft 
of  thefe  Galatians,  and  yet  hopes  the  beft  ;  1  have  can- 
fdence  in  you  through  the  Lord.  It  is  a  fault  in  the  minillers 
of  the  golpel,  when  they  defpair  of  men  too  foon,  when 
they  ceal'e  or  fiacken  their  endeavcJnrs  for  their  people's 
good,  looking  upon  them  as  rel'olutely  bent  upon,  and 
judicially  given  upuntoall  evil.  Though  ourapoftle  here 
had  a  confidence  not  of  faith,  or  full  perfuafion,  yet  he 
had  a  confidence  of  charity,  which  canfed  him  to  hope  that 
they  would  belike  minded  with  hiinfelf  :  /  have  confidence 
in  you  through  the  Lord,  that  you  will  be  mo  other-wife  minded. 
^2.  With  what  a  holy  caution,  as  well  as  ChriHian  pru- 
rdence  and  charity,  our  apoftle  applies  himfelf  unto  them  ; 
declaring,  that  though  he  hoped  they  might  be  reclaimed 
from  their  error,  yei  leaft  they  iTiould  conclude  theirerror 
not  to  be  very  dangerous,  he  Ihews  them  his  juft  indig- 
nation againfl  us,  by  denouncing  dcferved  punifliments 
ao-ainfl  thofe  that  fednced  them  into  it  :  He  that  trouhleth 
yiUyJhall  hear  his  oianjudgnvnt,  his  condemnation  due  to 
him  in  hell,  without  repentance,  which  is  fuppofed  in  all 
thrcatnings.  For  the  condition  of  conditional  threaten, 
ings,  though  it  is  not  always  exprelTed,  yet  it  is  to  be 
tjnderftood.  3.  The  univerfality  of  the  threatening  ;  lit 
J.'uill  hear  his  oxon  judgment,  \iihofcever  he  be  ;  let  him  be 
who  he  will,  or  what  he  will;  who  he  will  for  abilities  and 
parts,  what  he  will  for  power  or  reputation  ;  whoever  he 
li,  or  whatfoever  he  be,  he  (hall  bear  his  judgment.  Such 
ji  the  exact  juftice  of  God,  and  fuch  his  impartiahty  in  the 
exercife  of  it,  that  he  will  (iifTer  no  impenitent  tranrgrelTor 
to  efcspe  his  indignation,  whoever  he  is,  without  refpect 
of  pel  fons  :   He  thul  trouhleth  you,  &c. 

J 1  .'\nd  I,  brethren,  if  I  yet  preach  in  circumci- 


fion,  why  do  I  yet  fufFer  perfecution  ?  then  is  the 
otFence  of  the  crofs  ceafcd. 

Our  apoftle,  in  thefe  words,  fignifies  to  us,  that  fome 
of  the  Jiidai/.ing  teachers  had  fuggefted  to  the  Galatians, 
as  if  lie  himfelf  had  preached  elfewhe  ic  the  doiflrine  of 
circimicilion,  and  alfo  prat^ifcd  the  duty  of  circumcifion 
(by  circumcifing  Timothy^  which  hereheoppofes.  "  True, 
he  did  circuiiicife  Timothy,  but  it  was  only  to  avoid  of- 
fending the  weak  Jews,  not  out  of  any  opinion  which  he 
had  touching  the  necellity  of  circumcifion  :  Therefore, 
to  difcover  to  them  the  falfiiood  of  that  fuggeftion,  he 
declares,  that  if  he  would  have  preached  circumcifion,  he 
might  have  cfcaped  perfecution  ;  the  Jews  were  his  perle- 
cutors,  looking  upon  him  as  an  apoltate  from  their  holy 
religion,  for  preaching  up  the  abi>lilhment  of  the  Mofaic 
law.  Where  obferve,  That  the  Jews,  who  looked  upon 
thenifelves  to  be  the  people,  yea,  the  peculiar  and  only 
people  of  God,  and  accounted  all  others  contemptible  and 
profane,  wereyet  far  greater  perfecutors  of  Cbriltand  his 
apolHes,  than  the  blind  and  barbarous  heathen;  and  all 
this  out  of  zeal  for  God  and  his  law  :  li'hy  do  1  yet  fuffer 
perfecution?  implying,  that  the  jews  did  perfecute  him, 
and  that  his  not  preaching  circumcifion  was  the  caufe  why 
they  did  fo.  He  add^.  Then  is  the  offence  of  the  trofs  ceafed. 
By //'f  cro/jr,  may  be  underflocd,  either,  (i.)  The  doc- 
trine of  the  crofs,  thediiftrine  of  the  gofpel  ;  and  then  the 
fenfe  is,  the  Jews  would  not  have  taken  fuch  offence  at 
my  preaching  the  do<flrine  of  thegofpel  as  they  do,  were 
it  not  becaufe  by  it,  circumcifion,  and  the  whole  frame  of 
the  old  legal  adminiftration  are  laid  afide  :  Or  elfe,  (2.) 
By  the  crop,  may  be  underlfooil  the  affliclions  and  luffer- 
ings  which  he  underwent  for  the  fake  of  Chrift  ai^d  his 
holy  religion  ;  and  the  fenfe  then  is  this  :  Verily,  all  my 
fiiflfering^  had  long  fince  been  at  an  end,  would  I  but  have 
yielded  the  Jews  this  point,  thai  Chrifliuns  are  obliged  tu 
circumrifion  .and  to  yield  obedience  to  thel.iiv  of  Mofes  ;  \^ould 
I  grant  them  this,  my  fufferings  would  foon  be  at  an  end  ; 
but  my  dally  perfecuiions  are  evident  demo^iftrations  that 
I  do  not  prrach  up  circumcifion  ;  for  had  I  fo  done,  the 
otlVnce  of  the  crols  had  long  lince  ceafcd.  Learn  hence, 
That  the  faithful  minifters  of  Jefus  Chriil  will  not,  dare 
not,  conceal  any  part  of  the  neceflary  truth,  when  the 
eminent  hazard  of  the  people's  falvation  .calls  for  the 
preaching  of  It,  though  the  imbittered  enemies  of  religion 
(hi.uld  raife  againfl  them  the  fierceft  perfccutions  for  the 
fame  :  If  I  yet  preach  circumcifion,  &c. 

12  I  would  they  were  even  cut  off  which  trou- 
ble you. 

The  apoftle's  meaning  is,  "  That  it  were  very  fit,  were 
it  feafonable,  that  thofe  which  had  thus  feduced  them, 
fliould  be  excommunicated  and  cut  off  from  the  church's 
communion."  Where  note,  \.  How  implicitly  and  iiiter- 
pretively  St.  Paul  comparer  thefe  ieduccrs  to  rotten  mem- 
bers, which  are  and  ought  to  be  cut  off,  lefl  the  gangrene 
overfpread  the  whole  body  ;  /  would  thty  were  cut  off; 
implying,  that  like  rotten  members  they  deferved  it,  and 
the  church's  fafety  called  for  it,  would  her  then  circum- 
ftances  ad.mit  of  it.    2.  Tha:  in  the  very  c.xprelfion  here 

iifed 


Chap.    v. 


GALA   T  I  A  N  S. 


771 


ufed  by  Sr.  Piulof  rutti-  ■  *'  "  -■  f^e-T^'-  to  be  an  allii- 
fioTi  t)  the  nr.f^ir-;  of  ;' •  uh'uh  U  a  cutiing  o!f 

•rhe  forelkin  of  the  H  ih,  -  ;  :nrowing  it  away.  Now, 
iays  the  apoftle,  I  wifli  (hn  thtfe  Judaizing  teachers,  that 
urge  you  to  be  circumciretl,  that  is,  to  cut  oft"and  cail 
away  the  fore-flvin  of  your  fl  fli,  I  wilh  thai  they  might  be 
cut  offas'  fupti  fiiious  flfdi,  aud  c:ft  out  of  the  fellow  Ihip 
and  coinmuuion  of  the  church.  Yet,  3.  The  apoiUe  doth 
rather  declare  what  fuel)  feducers  delVrve,  than  aftu.dly  in- 
flict the  ccniure  iifelf  ;  he  fatiifitth  hiinfclf  with  an  afTec- 
tionate  wifli,  \cll  the  number  of  the  feduced  being  great, 
and  perhaps  the  feducers  not  a  few, they  fliould  be  hardened 
rather  than  reformed,  and  the  ordinance  itlclf  expoled  : 
1  vjoulJ  thty  were  even  cut  off,  &c. 

13  1  For  brethren,  ye  have  been  called  unto  li- 
berty :  only  itfe  not  liberty  for  an  occafion  to  the 
flcfli,  but  by  love  fervc  one  another. 

Our  apoflle  having  finidied  the  former  part  of  the  chap- 
ter, which  contains  an  exhortation  Xo  fiand  faj}  in  that  li- 
h:rty  which  Chrijf  had purchafed  for  them:   he  now  enters 
upon  the  fecondpart  of  ir,  namely,  to  cnition  them  .Tgainll 
abufing  of  their  ChriHian  liberty,  and  by  no  means  toap- 
prehend  or  fupiJofeas  if  they  were  thereby  freed  from  ail 
obligation  to  ferve  God  or  man,  in  the  duties  particularly 
required  of  them.      ^^  Brethren,  fays  he,  ^'w  ure  celled loito 
lihcny  ;   that   is  to  the  enjoyment  of  evangelicalliberty, 
which  confills  in  a  freedom   from  the  obligation  of  the  ce- 
remonial law,  and  the  curfeof  the  moral  law  :  Ufe  it  then 
fo  as  not  to  abufe  it ;   ufe  it  neither  to  fin  nor  fcandal  ;  not 
to  lin,  to  allow  yourfclves  the  leaff  liberty  in  indulging  any 
carnal  lufb,   or  iinful  .nff'etftion,    nor  yet  to  fcandalize  the 
weak,  who  at  pre(cHtrcrnple  iheforfaking  of  circumcifion, 
and  the  reft  of   the  ceremonial  rites  :   Ufe  net  your  Hherty 
far  an    occaficn  to  the  fltfh,    but   in  l',ve  J'trve  one  anztker." 
Learn  hence,  i.  That  our  liberty  and  freedom,  purchafed 
for  us  by  Chrift,  doth  not    dilTolve    any    tie  or  obligation 
which   we  lie  under,  either  to  God    or  man  ;  the  yoke  of 
duty  is  very  confillent  with  our  Chriftian  liberty.  2.  That 
one    of  the  great  occafions  of  the  fins  we  commit  in  the 
courfe  of  our  lives,  is  the  too  free  ufe  of  our  Chrillian  li- 
berty :  The  ufing  our  liberty  to  the  utmoft  pitch  and  exten  c 
of  that  which  we  call  lawful,  is  the  occafion  of  our  running 
into  that  which  is  certainly  (Inful.   Religion  moft  certainly 
allows  us  all  reafonable   liberty  in  the  gratification  of  our 
natural  appetites  and  paffions  ;   but  all  cxceffes  and  irnnro- 
derateliberties  arc  forbidden  by  religion.   Anil  according- 
ly, one  good  rivle  for  fecuring  ourfelves  from  falling  into 
fin,  in   the  ufing  our  Chriftian   liberty, .  in  this,  namely. 
That  in  matters  of  duty,  we  fliould  rather  do  too  much, 
ihan  too  little  :  But  in  mattersof  indiiferency,  we  fliould 
rather  take  too  little  of  our  liberty  than   too  much.     For 
inftance,  prayer   and  alinfginng  are  indifpenfible  duties; 
but  how   oft  we  fliould  pray,    and    how  much  we  fhould 
give,  is  not  politively  declareil  ;  in  thiscafe,  to  pray  very 
iervcnilv,  and  to  give  alms  very    liberally  and  largely,  is 
our  wifdoni  and  duty  ;   no  damage  will  come  by  do-ng  too 
much,  but  both  damage  and  danger  will  accrue  by  doing 
too  little.  ^.  That  It  is  not  I'ufficient,  in  order  to  the  right 
Tjfe  of  cur  Chriftian.  liberty,  that  we  do  not  from  ihsuce 


t  ike  nccifi;in  to  fi:i  oiirfelves;  but  we  ougiu  to  take  care, 
left  by  anv  indilcreet  ufe  of  our  own  liberty,  we  give  of- 
fence, and  miuiftcr  occTfion  of  lin  and  ftumhling  untoo- 
thers.  This  truth  is  implied  iu  the  fecoad  injunct  on, 
Bv  love  ftrvc  oi:e  another. 

I.J  For  ull  the  law  is  fulfilled  in  one  •wotd,cvtn 
in  this,  Thou  Ihalt  love  thy  ncii;hbour  as  thyfclf. 

Here  our  apoftle  enforces  the  foregoing  exhortation  to 
love  and  ferve  one  another ,  w  ith  a  forcible  argument  or 
motive,  namely,  bccaufe  love  is  the  fulfilling  of  the  law; 
that  is,  (1.)  It  is  thefulfilling  of  tha:  part  of  the  law  which 
relates  to  our  neighbour;  all  the  moral  law  refpecling  our 
neighbour  is  fulfilled  in  that  one  word.  Thou  fhcdt  love  ihy 
neighbour  asthyfelf.  Or,  (2.)  Love  may  be  laid  to  be  the 
fulfilling  of  the  law  in  general  ;  for  true  and  regular  love 
to  cur  neighbour  fuppofeth  our  love  to  Cod,lpringeth  from 
it,  and  is  an  evidence  of  it ;  yea, the  love  of  our  neighbour 
is  the  perfecting  and  completing  of  our  love  to  God, 
I  John  iv.  12.  IfvjeijVi  one  (w.ther,  God  tiwtlklh  in  us, 
and  his  love  is  perfedJed  in  us.  Learn,  That  as  hve  is  a 
very  comprehenlive  duty,  comprifing  the  inward  atfcftion 
as  wel'  as  the  outward  ac'tion,  I'o  the  «ord  neighbour\soi 
a  very  txtenfive  confiileraiion,  and  includes  all  jierfoiis, 
frienti  and  foe,  rich  and  poor,  near  and  afar  el?;  all  that 
partake  of  humanity  mult  be  iliarers  in  our  charily  :  Our 
in-.vard  affection  and  good-will  nuift  extend  to  all,  though 
the  outward  exprclfionsof  it  can  reach  but  a  very  few. 
Thus  the  law  is  fulfilled  in  one  word,  when  we  love  our 
neighbour  as  ourfelves;  not  as  we  do  (often)  love  ourfelves, 
but  as  we  fhcnilu  love  ourfelves,  namely,  with  a  wife  and 
well  guided  love. 

1 ,5  But  if  ye  bite  and  devour  one  another,  take 
heed  that  ye  be  not  confumedonc  of  another. 

Theapoftte,  to  enforce  the  foregoing  exhortation  to  mu- 
tual love,  urges  here  the  dangerouseffcfl-s  which  their  aili- 
mofitiesitnd  ftrifes,wi:h  their  coniroverllesand  contentions 
would  moft  certainly  produce  :  By  biting  one  anothcj", 
fays  he, you  will  deftroy  and  confume  one  another  ;  wht  re 
it  deferves  afcrioii":  remark,  thatSt.  Paul  compares  the  eji- 
niities  andanimofiiies  which  were  amongft  them, upon  thl^ 
fcore  of  their  di  (Fcrences  in  religion, to  the  bitings,  rend- 
ings,  and  devourings  of  wild  bealh.  If  ye  bite  and  devour 
one  another  ;  .ind  gives  them  limelv  noiice  of  the  fita!  iiiif- 
chiefs  and  confequeiices  that  v.  ill  follow  thereupon, namely, 
a  total  devaftatiun  and  inevitable  confuMiption  of  the  v,  hole 
church.  Take  heed  that  ye  he  not  confumed  one  of  awnher . 
It  is  a  true  faying,  Odia  r eltgiomim  fuut acerhiffima  :  ihere 
is  no  fuch  hati  ed  amongft  men  as  upon  the  Icore  of  roVi- 
gion  :  As  the  zeai  of  the  Jews  would  not  fufFer  anuncir- 
cumcifed  perfon  to  live  amongft  thcni,  fo  probably  theft; 
zealous  Judaizers  in  Galaiia,  vould  not  rntfcr  thofe  who 
had.  cart  c*F  legal  obfervances  to  live  quieilv  and  peaceably. 
by  them;  which  mi^bt  give  occafion  tothefe  words  ot  the 
.-.pctile.  If  ye  hite  and  dtv-^ur  one  another,  tuke  heed y  he 
not  confumed one  r^f  anothir.  Lec.rn  \\tv.(.e ,  1.  That  there 
ever  have  been,  are,  and  will  bu-  difFrences  about  matters 
of  religion,  in  thebeft  and  pureft  churchc- s  here  on  e.ufh 
2,  That  thefe  ditrereu^cs  mjy  and  ijn^hi  10  bs  managed 
5.  E- 2  '  wiih. 


77* 


G  A  L  A  T  I  A  N  S. 


Chap.  v. 


with  jjreat  temper  and  charity.  3.  Tlut  then  contentions 
are  higlily  uncharitable,  and  very  finful,  when  men  bite  and 
ilevour  one  another.  4.  That  fuch  uncharitable  con'f  ntions 
do  prepare  and  make  ready  a  people  for  uticrdeftruclion. 

16  TTiis  I  fay  then,  W.ilk  in  the  fpirit,  and  ye 
fhall  not  fulfil  the  lull  of  the  flclh. 

"  To  prevent  the  foienieiitioned  cviN.  as  if  the  apoftie 
had  faid,  1  advife  and  exliurt  ymi  to  w.ilk  in  the  Spirit, 
that  is,  according  to  the  ^uid.mce  and  direclinn  according 
to  the  inflaence  and  motion,  of  the  holy  Spirit  (prakiog  to 
you  in  his  word,  and  then  you  never  will  fulfil  the  luitsof 
the  flefli ;  that  iv,  you  will  never  acconiphlh  and  brinj>  in- 
to complete  acl  (efpecially  with  deliberation  ardconleni) 
rlie  inordinate  motions  of  corrupt  nature."  learn  hence, 
That  the  more  Chriftians  fet  themlVIves  to  obey  the  new 
nature,  and  follow  the  motions  of  the  Spirit  of  gr.ice.  the 
more  will  the  power  of  indwelling  fin  and  inbrtd  corrup- 
tion be  moriifiid  and  kept  under.  1  his  expreOion.  Ye 
J}}all  not  fulfil  the  lujl  of  the  fli/h,  mvf  he  thought  to  im- 
port and  imply  thefe  two  things;  (ij  That  an  inwaiJ 
principle  of  grace  in  the  heart,  will  give  a  check  to  lin  in 
its  firll  motions,  and  caufe  it  oft-rinies  to  miftarrv  in  the 
womb,  like  ar,  untimely  birth,  before  it  comes  to  its  full 
maturity  ;  it  Ihali  never  gain  the  full  confentofa  gracious 
perfoii's  will,  as  it  doth  of  an  unregenerate  perfon.  [j.  j 
But  if,  notwithfUnding  all  the  oppofition  grace  makes  to 
hinder  the  production  or  iin,  if  yet  it  doth  bre^k  forth  in- 
to act,  fuch  adisof  fj;i  are  not  committed  without  reluctan- 
ty  and  regret,  and  are  followed  with  (hame  and  forrow, 
yea,  thofe  very  furprijaU  and  captivities  of  iin  at  one  time, 
arc  made  cautiou>  and  warnings  to  prevent  it  at  another 
tia»e  :  And  thus  ihey  that  -vjalk  in  the  Spirit,  do  not  fulfil 
the  luj}  rj  ihefirjh. 

17  For  the  flefli  lufteth  againfl;  the  Spirit,  and 
the  Spirit  againft  the  flelh  :  and  thefe  are  contrary 
the  one  to  the  other;  lb  that  ye  cannot  do  the 
things  that  ye  would. 

Thefe  words  are  brought  in  as  a  fpecial  reafon,  why 
,  Chriftians  /lioutd  walk  in  the  fpirit,  that  is,  after  the  mo- 
tions and  guidance  of  God's  holy  fpirit:  becaufe,  other- 
wife  the  f^o/h  will  quickly  prevail  over  them  ;  for  the  fltfh 
iscontinually  lulting  againft  the  fpirit,  and  the  fpirit  agaii.ft 
the  fle(h  ;  that  is,  the  evil  inclinations  of  corrupt  nature 
are  continually  ftruggling  with,and  driving  againft  the  good 
motions  which  the  holy  fpirit  of  God  ftirreth  up  in  us: 
And  in  like  nianner,  the  Spirit,  or  renewed  naiure,  op. 
pofeththe  motions  of  corrupt  nature  :  For  thefe  two  prin- 
ciples are  contrary  the  one  to  the  other  ;  fo  that  we  w  ho 
are  led  by  the  Spirit,  cannot  afl  (with  deliberation  and 
confent)  according  to  the  flefli  ;  norcanthey  that  areUd 
by  the  flelh,  do  the  things  which  delight  the  Spirit.  Lrarn 
hence,  i.  That  there  isa  diverfity  ot  principle,  ina  Chrif- 
fiaH,ile(hand  Spirit ;  there  is  a  good  principle, called  Spirit, 
hec  lufe  the  Spirit  of  fJoil  is  the  author  of  it  :  and  a  bad 
principle  in  u»,  which  is  called  flr-fli,  by  which  we  are  in- 
clined to  that  which  IS  evil.  This  i'called  fielii,  to  denote 
its  uitiinjcy  whb  t:^  ;  it  is  as  oear  to  us  as  our  n«n),  co 


denote  its  dcarnefs  to  us  ;  it  is  as  tlear  to  as  as  our  own 
fielh,  as  dear  as  a  right  hand  or  right  eye  ;  and,  to  denote 
its  coi  tinuance  with  us,  as  long  ai  we  carry  flelh  about  us, 
folong  will  ihi'  principle  of  corrupt  nature  remain  in  us, 
and  continue  with  us.  2.  Th.it  the  muiiuns  and  inclina- 
tions in  our  nature  to  (in.  do  ever  lonfl  iTl  and  coii.bac 
with,  oppole  and  war  aLaiiilt.  the  motiiins  of  did'-  hi>ly 
Spirit,  exci'ing  and  iiiilming  us  to  do  gocd:  though 
contrarietie- cini'.ot  be  tugeihtr  .u  the  i.i\\\e  ful  j'ft  in  an 
iiitenfe.yei  they  rnay  he  'tigeiher  m  a  remils  tlogrvC.  3. 
I'he  coiifequence  and  ilTue  of  this  combat,  -o/e  Ciinnol  Jt 
the  things  thiit  vie  would, Of  Any  x\\\n^  as  we  would;  we 
cannot  perform  any  holy  duty  ptrfeftly  in  this  life.  As 
foon  may  an  iinperfcdt  father  brgrt  a  per! eel  chilii.  as  we 
in  ourilaie  of  imperfection  perform  any  duty  free  from  fin. 
O  w  hat  nted,  what  great,  need  then,  have  the  bf  ft  of  faints, 
of  iheinedic-tiun  and  interceiruni  of  out  Lord  Jt  fu^Chrift, 
when  they  prefent  any  performed  <lury  unto  God  !  And 
what  need  alfo  10  watch  our  o'-'.n  hearts,  when  we  are 
opin  our  knees,  to  fortify  them  againft  the  mcurlions  anc! 
dilturbances  of  the  fl-fli  ;  ft  eing,  after  all  our  care  and 
vigilance  in  duty,  we  can  none  of  us  do  the  things  that 
we  would,  nor  any  thing  as  we  would  ! 

18  But  if  ye  be  led  by  the  Spirit,  ye  are  not  un- 
der the  law. 

'I  hat  is,  it  ye  be  under  the  guidance  and  government  of 
the  holy  Spirit  of  God,  and  that  renewing  principle  of 
grace  which  he  has  produced  in  you,  you  are  no  longer 
under  the  law  ,  that  i  ,  not  under  the  n'oral  1.  w  as  a  co'C- 
nant  of  life  for  our  juftificaiion,  though  under  it  af  an 
eternal  rule  of  living  ;  not  undt  -  th^indidive.  though 
under  the  direftivepower  of  the  1«wHF  SoTliat  the  force 
of  the  apollle'^ar^iument  feenis  lolie  thus:  "You  are  by 
the  Spirit,  bv  the  fpirnoal  difptiilation  of  thegofpel,  free 
from  the  curfe  and  terror  of  the'nioral  law  ;  how  unrea- 
fonable  then  is  it  to  fuppote,  that  you  fhould  be  ftill  fub- 
jeft  to  the  ceremonial  law. >  Xo  ;  if  you  be  led  by  the 
bpirit,  neither  the  moral  law  /haM  condemn  you,  nor  the 
ceremonial  law  oblige  anil  bind  you. 

19  9  Now  the  works  of  the  flelh  are  manifeft, 
which  are  thefe,  adultery,  fornication,  uncleannels, 
lafcivioufnels,  20  Idolatry,  witchcraft,  hatred,  va- 
riance, emulations,  wrath,  ftnfe,  feditions,  herefies, 
2 1  Envyings,  murders,  drunkennefs,  revelings,  and 
fuch  like  :  of  the  which  I  tell  you  before,  as  I  have 
alio  told  you  in  time  p.ift,  that  they  which  do  fuch 
things,  fhall  not  inherit  the  kingdom  of  God. 

Dur  apjftle  hiving  in  the  foregoing  verfes, exhorted  the 
G.datiansto  w;.lk  in  the  Spirit  to  btleil  and  guided  by  the 
Spirit,  and  by  no  means  to  obey  or  fn'fil  the  luft>  of  the 
fl"ni  ;  lie  comes  in  thefe  and  the  follovxing  verfes  to 
difcover  how  they  might  with  certainty  .<iid  alTurance, 
know  whether  ihev  were  fpirnu;.'!  or  larral  (•>  he  h  rthe 
Spirit  or  the  flcfli  had  a  prevalencv  in  liiein  or  dtnnio'on 
over  them  :  Accordingly,  lie dekrib'*!  par  iculatly  the  flefh 
and  the  S^jirir.  by  t'^eir  various  and  d  fT-rent  [fft-ot.,  and 
gives  ui  a  catalogue  of  the  one  and  the  other  ;  he  reckons 

Uf?, 


Chap.  v. 


GALATIANS. 


np  no  fewer  than  feventeen  works  of  the  flelh  all  which, 
yea,  any  of  which,  continueil  in,  and  unrepenteJ  of,  are 
Jjinnable ;  after  this,  he  cnii  nerates  nine  (pecial  and  gra- 
cious fruits  of  the  Spirit,  which  quilify  i»s  ;.ir,  and  mti'.Ie 
us  to  the  kingdoin  of  he.iven  :  Th-  "Mir'ts  of  I'-^e  flrpj  are 
man'ifr-fi,  Sec.  Here  note,  i.  That  ("m  iscjil-d  a  -.wtrk  ; 
thereby  imiiniting  ro  Ub  the  l.ibuir  .inJ  od,  th '  drud;i>i'iy 
and  puiiH,  whicli  liiiiiers -neet  with  in  a  liciful  co.irCe  :  rh<; 
■w.iy<;  of  fin  are  very  toillonie,  although  in  their  ifTie  very 
unfruitful;  fin  is  no  pleafur.ible  fervice,  but  a  labor  ous 
fervitude.  2.  The  aportle  ctlU  (i:i  by  the  nime  of  woiks 
in  the  plural  number,  the  -wirks  f  the  flefh  ;  iniiniatiug, 
that  Im .never  j^oes  finj^le.,  but  has  a  d.lngerou^  train  and 
retinue  :  He  that  yields  hiinfelf  a  fervant  to  one  fin,  Ihall 
foon  Hnd  hinjiVli  a  fl.ive  to  many.  3.  That  tin  is  called  a 
fuitk  tfibe  fi'fh,  becaufe  moft  (ins  are  committed  by  the 
fl;lh;  the  body  isthel'oiirs  inllrument,  as  wdl  in  the  work 
of  fill,  as  in  the  fervice  of  Chrill  ;  and  the  fltlh  is  the  ob- 
j  C\,  about  which  thefe  works  are  coiiwerf.int,  as  well  as 
the  org.in  and  inllrument  liv  which  thfv  arc  comnrtied. 
4.  Thefe  works  of  the  flcfli  are  here  faid  to  be  manifeft  : 
But  ho.v  fo?  Firft,  They  are  mort  of  them  nianifeitly 
condemned  by  the  light  of  nature  ;  the  naturdl  confcience 
in  men  ftartler.  at  them  at  firrt,  lill  by  cuftotn  and  frequent 
practice  they  become  lubitnal  and  natural  to  them.  Se- 
condiy,  They  are  all  of 'heTii  man;fe!lt)v  the  light  of  fcrip- 
fure;  the  word  of  God,  which  is  in  all  our  hands,  con- 
demns all  thefe  work,  of  the  fl  fli  to  the  pit  of  hell.  5. 
The  pirticular  cnumer.iiion  of  the  woik<:of  the  fis./Ii,here 
tnide  ;.y  the  A^^^lWe^aJultery,  or  thcdtfihng  our  neioh- 
bour'sbed  •.J'lrwrat'iittj  or  the  unlawful  mixture  of  tingle 
pf-rfon^  Oljfe  wul^icothei*;  umleannefs,  under  vhith'is 
compreheiitWrf  .i^H|^t>  of  fihhinefs,  an^fi!ihy  li;(b,  ^^  he- 
ther  natural  ofti^rturar;  lajcivl uthefs ,  by  which  i,nicant 
all  wanton  beh.iviour'ci'-htT  in  fpeech  or  aftion,  tending 
to  excite  fil.hydi.'(ires,  either  in  thenifelves  or  others ;  Ut- 
la  ry,  whereby  God  is  repreft-ntcd  to  corporeal  eyes  bv  pic- 
tures and  ini.iges, and  fo  brought  down  to  homanfenfcs:  pro- 
perly, therefore,  is  idoLitry ,  asfuch,  called  here  a  work  of 
•the  fltlh  :  Agon,  witchcri.ft,  a  devililh  a-t,  «  hereby  fome 
men  and  l^omcn,  having  made  a  comp;id  with  the  devil, 
either  exprefsly  orimplicitly, are  enabled,. «  ith  God's  per- 
niilfion.  and  by  the  alliltance  of  Satan,  to  produce  effects 
beyond  the  ordinary  c  'urfe  and  order  of  nature. and  thefe 
for  the  mod  p^trt  rather  milchievou,  toothers,  thin  bene- 
ficial to  themfelves  ;  hatre'i,ov  a  fecret  enmuy  in  our  hearts 
againft  ou"-  neighbour,  either  for  real  or  apprt  bended  i;^ju- 
ries  ;  I' Jrjfnrr, or  outward  contention  by  words  or  actmns  -. 
andng  from  the  forenieniioned  enmity  in  the  heart;  emu- 
lat'iiKi-,  or  .in  inward  f>rief  and  dilphal'ure  at  fome  good  in 
others,  or  done  by  others,  which  eclipfe-  andoverihaddws 
H^  ;  'Mrtth  or  violent  anger,  and  immoderate  pwtlion  de- 
priving a  man  for  the  time  of  kis  re^fon  .ind  transforming 
him  into  a  be^il  ;  flfife,  or  a  liiigious  fpint,  a  coritinual 
pronenef  'oqu  irrelling  and  eonteiKling,  f  diiiont. or  rvncl- 
ing  of  focieties  into  f  .ft  i,n<:,  and  dividing  communities 
ifl'.i  parties  ;  which  dividing  work. u  hen  it  fidlou'  in  the 
fti-e.i'i  called  fcditi  .n.  when  in  ihechunh.by  the  name 
of  fihifm  :  ht-rffles,  or  dangerou  errors  in  :he  fundTment.il 
points  of  religioB,   not  anung. .purely    from    luiltakcs  of 


judgment,  but  from  the  efpoufingof  falfe  doctrines  oat  of 
dilguft  or  pride,  or  from  worldly  principles,  to  avoid  perfe- 
cuiion  or  trouble  i«  the  flelh;  theft  in.Tywellbe  accounted 
carnil  luila,  and  called  «<  ork^  of  the  flcfli,  although  they  be 
mental  errors,  and  their  firltlVat  in  the  underHandingand 
ju  Iginent  :  e«ii^;>i^/.  a  peft. lent  luft,  which  makes  another's 
good  our  grief;  our  eves  fmart  at  the  light  of  what  an- 
other enj  >ys,  though  we  ha  'e  never  the  lefs,  becaufe an- 
other has  more  :  murders,  that  is,  the  execu'ing  of  private 
revenue,  by  Ihedding  of  blood,  and  taking  aw  ay  our  neigh- 
bours 1  fc  unjuftlv'  :  drtink.^nnefs,  rtvellingf,  the  one  is  in- 
temp  ranee  in  drinking,  the  other  an  excefs  in  eating  ;  all 
linful  abufe  of  the  creatures  of  Cu,d,  which  he  has  given, 
not  barely  for  neceffity,  but  delight,  is  cenfuredhere  as  a 
work  of  the  flelh.  6.  The  fulemn  warning  which  tht 
apoitle  gives  the  Galatians  to  watch  againft  all  thefe  fjns, 
and  not  indulge  or  allow  themfelves  in  the  wilful  co.mmil- 
fion  of  any  one  of  them  :  /  tell  you,  fays  he,  that  (uchJhoH 
n^i  inherit  the  iingdom  o/GuJ,  but  be  eterrially  baniflitd 
from  him.  Now,  from  the  whole,  learn,  i .  That  the  mi- 
niftersof  the  gofpcl  mull  not  fatisfy  themfelves  b.nrely  to 
reprove  and  condemn  (in  in  general,  bur  muft  ilefcend  !o 
particulars  :  though  inveftives  againfl  fin,  at  large,  are  u! 
good  life  to  expole  the  deformity  of  (in,  yet,  in  order  to 
the  awakening  of  particular  linners,  we  muft  take  intoonr 
confiJeration  their  particular  fins,  and  endeavour  to  con- 
vince them  of  them,  and  turn  them  from  them:  fo  dotli 
our  apolUe  here,  in  the  foregoing  catalogue  of  vices,  a. 
That  the  miuillers  of  Chrdl  mult  acquaint  their  people, 
not  only  with  the  danger  of  allowing  themfelves  in  the 
gruffer  scls  of  fin,  as  ailulrery,  fornication,  drunkentiefs, 
and  revelliiigs,  and  fuch  !iki?,  but  aI.''o  \vith  the  danger  ef 
indulging  themfelves  in  fecret  fins,  heart  fins,  fins  which 
the  eye  of  the  world  can  n(  ver  accufe  them  of,  but  G'.il 
will  condemn  them  for  ;  fuch  are  hatied,  emulation,  cnvy, 
&c  not  <mly  theoutward  aclof  fin,  b'.u  the  inward  dcfire, 
is  dangerous  and  damning.  It  is  eafy  for  a  niaii  to  mur- 
der his  neighbour,  in  the  account  of  God,  by  a  fecret  v.ifn, 
and  a  paffionate  defire  ;  he  that  haieth  his  brother  is  a 
murderer,  and  he  thjt  looks  upon  a  woman  unduly,  is  an 
adulterer  in  the  fight  of  God.  3.  That  the  miniftcrs  of 
Chrift  can  never  often  enough  warn  finners  of  the  danger 
ol  fin,  and  continuance  in  it;  we  mull  do  it  over  and  tiver 
again  ;  everylabbaih,  and  every  fermon,  innft  ring  a  peal 
in  the  linner'sears.of  the  fatal  danger  of  a  refoluteiuipiery  : 
1  hns  here,  /  tell  ycu  now,  as  I  I'ld you  in  time  pu/i,  that 
they  Vihich  do/uch  things,  jhull  nr.t  inherit,  &c. 

2  2  But  the  fruit  of  tiie  Spirit  is  love,  joy,  peace, 
16n^-fuiFerin,J,;^entleners,goodncfs,  faith,  23MeLk- 
nefs, temperance:  ag.iinft  fuch  there  is  no  law. 

N'jte  here,  i.  That  the  .•ipoftle,who  calledy7>i  the  work 
of  the  llefh.  doth  here  call  ^race  the  friiFt  cf  the  Spirit. 
Sin  is  a  work  of  our  own  ;  it  proceeds  w  holly  from  our- 
fclves.ourown  depr.ived  minds  and  wi"s,  witiioui  iheleafV 
co-operaiioii  of  the  holy  Jspirir  ;  he  can  neither  be  the 
author  nor  abettor  of  qny  thirg  that  is  evil.  All  fln'^ul 
work;  are  woiki<^frbe  l^elh  .ind  thereforeoorov  n  w<>ik«-, 
but  all  graces  accompanying  falvjt'on  are  the  fruits  ol  Gi  ds 
Spirit  ;  bo;h  becaufe  he  is  the  author  of  ihe.ni,  and  aifo, 
,  becaivfe 


77t 


G  A  L  A  T  I  A  N  S. 


Chap  v. 


becaulc  they  are  fo  acceptable  and  pleafinfr  to  Kim,  even  a» 
fruit  ikunto  our  lafte,  and  likewife,  fo  profitable  and  ..d- 
vaiitagcoiis  to  ourfelve'.  Where  the  flefli  rukth,  there 
the  work  exceeds  the  fruit ;  and  accordingly,  without  any 
mentioning  of  ihe  fruit,  they  are  c;il!cd  woiks  of  the  fitfh, 
Out  s^licre'thc  fpirit  of  Gcd  riileth,  there  the  fruit  exceeds 
the  work;  and  therefore,  without  ever  mentioning  the 
work,  if  is  called  the  fruit  of  the  Spirit.  2.  Thit  the 
works  of  the  flclh  is  fpoken  of  as  one,  many  works  but  one 
fruit.  There  is  fuch  a  connexion  and  concatmation  of 
graces,  that  although  they  are  didintl  in  their  natures,  yet 
;.re  tln-y  infeparable  in  their  fubjccl,  pull  one  link  of  a 
I  bain,  and  you  pull  all  ;  fo  he  that  has  any  one  fpiritual 
grace  in  reality,  or  at  leaft  in  emincncy,  cannot  be  utterly 
cJcftitute  of  any  other;  for  where  the  Holy  Spirit  is, there 
rannot  be  a  total  deffclof  any  holy  grace.  3.  That  the 
works  of  the  f3e(h  are  f:iid  to  be  manifell,  ver.  19.  but  no 
fuch  thing  is  here  affirmed  of  the  fruit  of  the  fpirit.  Alas ! 
God  kiicws,  the  works  of  the  flelh  are  but  every  w  here 
toomanifell ;  adultery,  fornication,  uiideanneff,  lafciviouf- 
rtf:..  drunkennefs,  do  fo  abound  in  all  places,  that  you  can 
fcarce  li^ok  befide  them :  But  the  fruits  of  the  Spirit  are 
net  fo ;  love,  peace,  gentlcncfs,  metknefs,  thefe  are  very 
thill  in  the  world  ;  hips  and  haws  grow  in  every  hedge, 
when  choicer  fruits  are  but  in  fome  tew  garden?.  /].  How 
Piul  enumerates  here  nine  fpecial  fruits  of  the  Spirit;  not 
as  if  there  werenomorc.butbecaufe  thefe  here  mentioned 
ftaiid  in  a  diredl  oppolition  to  the  former  vices  recited  in 
the  foregoing  verfes.  The  firft  fweet  fruit  of  the  Spirit, 
taken  notice  of  here  by  our  apofile,  is  kvf,  an  holy  affec- 
tion in  the  foul,  whereby  a  perfon  is  carried  forth  to  love 
6od.  primarily  and  chiefly  for  himftlf,  and  his  neighbour 
fiir  God's  lake  :  Joy,  delight  in  doing  our  duty,  and  re- 
joicing in  expi-c^ation  of  the  regard  for  well-doing  :  Peace, 
inward  peace  with  God  and  ronfcience,  and  outward  peace 
with  one  another  :  Lon^-fuffering,  an  inclination  of  mind 
difpofin"  us  to  bear  injuries  patiently,  and  to  forgive  them 
readily  :  Centkne/s,  or  affability  and  courtefy  in  converfa- 
tion,  a  fweet  ncfs  of  temper,  which  renders  us  greatlyufeful, 
as  well  as  exceedingly  delightful  to  mankind  :  Coodne/s,3 
difpofition  inclining  us  to  communicate  what  we  have  and 
are  to  others,  and  to  do  all  the  pulFible  good  we  can  in  our 
refpeftive  places  and  ftations :  Faith,  or  fidelity  towards 
Tnen,  in  our  pronvfes,  and  in  all  our  actions,  fpeaking  exaft 
truth  :  iMeekntfs,  this  is  a  threefold,  a  natural  metknefs, 
which  is  the  product  of  the  temperament  of  the  humours 
in  body,  a  rare  felicity;  there' is  alfo  a  moral  metknefs, 
which  is  the  prodihfl  of  education  and  counfel,  this  is  an 
amiable  virtue;  and  there  is  a  fpiritual  meeknefs,  that  or- 
ders the  perfons  according  to  the  divine  rule,  the  holy  law 
of  God;  this  is  a  noble  and  divine  grace,  which  attracts 
the  elHmation  of  God,  and  the  admiration  of  men  :  Tem- 
pf ranee,  a  fober  ufeof  meat,  drink,and  every  thing  wherein 
our  feiifcs  are  gratified  or  delighted.  <;.  A  fpeci.'il  privi- 
lege belongii.gtoallihofe  whoarepofrLilcdoftheforemen- 
tioned  fruits  of  the  Spirit,  and  that  is,  exemption  from  the 
Ijw  :  /^ga'inlt  fuch  tb  re  is  no  law,  that  is,  no  law  to  com- 
pel, no  laAi  to  accufe  or  condemn  ;  for  the  law  enjoins 
t  !iein, and  encourages  the  frac^ice  and  performance  of  thein. 


Learn  hence,  1.  That  the  beil,  yea,  the  only  wny  to  have 
th-  fruits  of  the  Spirit  thrive  in  our  henrts,  is  firft  to  mor- 
tify the  works  I'f  the  flefh;  weeds  an«l  thirties  muft  be 
rooted  up  befire  grain  can  grow  or  thrive.  As  the  cor- 
rujition  of  one  form  is  the  production  of  another,  fo  the 
mortification  of  \\n  m^kes  way  for  the  plantation  of  the 
fruits  of  the  Spirit.  2.  That  moral  virtues  are  the  fruits 
of  the  Spirit,  and  con:nience  Chrilfian  graces  wlien  they 
are  acted  by  faith  in  Chrift ,  iiifiucnce<l  by  love  unto  hint, 
and  aiming  at  the  highelf  of  ends,  the  ghry  of  God,  ancl 
our  own  falvation.  -5.  That  if  we  compare  the  fruits  of 
the  Spirit  with  the  works  of  the  flelh,  there  will  appearfo 
much  beauty  in  the  one,  and  fuch  real  ileformity  in  the 
other,  fo  much  fatisfaftioninthe  one,and  fiirhdifquietanti 
vexation  in  the  other,  thatbefides  the  difference  between 
them  in  their  original  and  event,  the  former  confider-itions 
are  abundantly  lufficient  to  engageour  love  to  the  fruitsof 
the  Spirit,  and  tocxciie  ourhatred  tothe  works  of  the  flefli. 

24  And  they  that  are  Chrift's  have  crucified  the 
flclh  with  the  afFeftions  and  lufls. 

They  that  are  Chrift's,  that  is,  they  that  are  truly  his 
follow  ers,  and  fincere  difciplcs,  tliey  have  crucified,  that  is 
fubdueil,  and  in  fome  degree  mortified  and  put  to  death: 
their  fleflily  corruptions,  the'r  carnal  lufb.andfinful  affec. 
tions  and  paffions.  They  did,  by  baptifm,  engage  them- 
felves  to  die  unto  fin ;  and  the  regenerate  have  done  it  in 
fome  meafure  ;  they  have  crucified  the  f\(Oj  ■■  Yet  we  muft 
nolunderftand  this  of  a  total,  plenary,  ami  final  crucifixion, 
but  inchoative  only  ;  and  they  are^fcid  tohavedoneitjbe- 
caufe  they  are  daily  doing  of  it,//;  prop'iJito,volo,  et  conatu, 
inrefolution,  indefire,  and  endeav(|g|^\ti^^  ajfe&tons, 
we  are  not  tounderlland  natural,  bi^^P-dinate  affections  ; 
and  by  crucifixion,  is  not  to  be  und^itood  a  total  extiniftion 
of  fin,  but  a  dcpodngof  it  from  its  regency  and  dominion 
in  the  foul  of  the  finner  ;  y  et  as  deathfurely,  though  flowly, 
follows  crucifixion,  fo  like  wife  doth  fin  live  in  a  believer  a 
dying  life,  and  dies  a  lingering,  but  a  certain  death :  They 
that  art  Chrift^s,  have  crucified  the  fltfi],  -xith  the  aficHiws 
and  lufis.  Learn  hence,  i.  That  there  are  a  peculiar  peo. 
pie  which  are  Chriil's,  that  have  fpecified  intereft  in  him, 
union  and  communion  w  ith  him  ;  they  that  are  Chtififs, 
not  by  an  external  profeflion  only,  but  by  an  internal  im- 
plantation into  him  by  faith.  2.  That  all  fuch  as  thus 
have  aniiitereftinChrift,  are  daily  crucifying  the  flefli  with 
its  affections  and  lufls.  The  death  of  fin,  is  here  com- 
pared to  our  Saviour's  crucifixion  ;  (i.)  To  fliew  the  con- 
formity there  is  betwixt  the  death  of  fin,  and  the  death  of 
Chrift.  Did  Chrifl:  die  a  painful,  fliametul,  lingering,  and 
accurfed  death  ?  So  dies  (in  in  the  fool  of  a  believer. 
There  is  a  gradual  weakening  of  the  pow.er  of  fin  in  him  ; 
fin  is  dying,  as  he,  but  it  is  a  long  time  a  dying.  (2.)  To 
denote  the  princii).il  menirand  inllrument  of  our  mortifica- 
tion, namely,  the  death  of  Chrift ;  by  virtue  \\  hereof,  be- 
lievers do  cruci'y  their  corrupt  affections  ;  the  great  argu- 
ments  to  mortification  being  drawn  from  the  fuffcrings  of 
Chrifl  foriin.  3.  That  the  work  of  mortification  (called 
here,  tropically,  •  crucifixion)  flrikes  not  only  at  all  fin,  but 
at  the  root  of  all  fin  ;  it  fpares  none, neither  the  flelh,  nor 
juiy.of  its  affections  aiidluft«  doefcape;  root  and  branches,. 

bead 


Chap.  vi. 


G  A  L  A  T  I  A  N  S. 


7/C> 


head  and  members,  the  oJd  m.iii  is  crucified,  and  the  body 
of  fill  deftroyed,  and  the  ax  of  mortification  laiil  to  the 
root  of  every  (in  and  finfnl  affeclion.  In  this  manner, do 
they  that  are  CLrifb's,  crucify  the  flefh,  with  its  affVclions 
?nd  lufts. 

25  If  we  live  in  the  Spirit,  let  us  alfo  walk  in  the 
Spirit. 

Ifive  live  IK  the  Spirit  ;  that  is,  if  the  Spirit  lives  in  us, 
if  the  holy  Spirit  of  grace  be  the  principle  of  our  life,  let 
us  -welk  in  the  Spirit  ;  that  is,  let  us  live  and  att  under  the 
conduift  and  guidance,  under  the  direction  and  influence 
of  the  holy  Spirit  ;  let  us  do  the  works  of  the  Spirit, let  us 
bring  forth  the  fruits  of  the  Spirit, and  leruslivea  fpiritual 
life;  let  ourdealingsbe  aboutfpiritualand  heavenly  things, 
and  our  chiefeft  delight  be  in  fuch  things  ;  and  by  thcfe 
fpiritual  delights  and  exercifes  we  fliall  every  day  become 
more  and  more  fpiritual,  and    in  the  account  of  God    be 

.efteemed  and  reckoned  amongll  the  number  of  thofe  that 
walk  in  the  Spirit.  Let  usthen  evidence  the  liteof  grace 
in  ourftlves,by  txerciling  that  grace  in  a  lifeof  comrounion 
with  Goii  :  This  feen>s  to  be  the  importance  of  this  re- 
markable place,  If'..uc  live  in  the  Spirit,  &:c.  Here  note,  I. 
That  there  muft  be  aprincipleoffpirituallife, before  there 
can  be  any  fpiritual  motion  and  exercife  ;  we  muft  firft 
live  in  the  Spirit,  and  the  Spirit  live  in  us,  before  we  can 
poflibly  walk  in  the  Spirit  ;  the  child  muftlive  before  it 
can  walk.   2.  That  where  there  is  a  principle  of  grace  and 

fpiritual  life  in  the  heart,  there  will  be  the  aftings  and 
exercife  of  grace  in  the  life  ;    If'^us  live  in  the  Spirit,    we 

fiall'jjulk  in  the  Spirit.     Ezek.  xxxvii.   27.   I  will  put  my 


ided  with  an  holy  life,and  a  good 
ipani|^  with  a  good  converfation  ;  fpirit- 
duce  Tpiritual  motion. 


Spirit  'vithittitktt^^^  c/^e  them  to  walk  in   my  Jfatutes. 

An  hely  heart  win^^ttendi 

cotifcience  accomj 

tual  life  will  produce  Ipi 

26  Let  us  not  be  defirous  of  vain  glory,  provo- 
king one  another,  envying  one  another. 

Ourapoftle  clofes  this  excellent  chapter  with  an  exhor- 
tation to  the  Galaiians  to  avoid  all  pride  and  ambition,  all 
vain-glorious  boaftirigs  and  ofbentation,not  provoking  one 
another  by  their  contentions,  not  envying  either  the  gift 
or  graces  of  God  beftowed  on  others.  Learn  hence,  i. 
That  there  is  and  may  be,  in  all  men,  a  defireof  applaufe 
and  juft  commendation  :  All  men  pretend  to  a  /liarc  in 
reputation,  and  do  not  love  to  fee  it  monopoliied  and 
ingrofled  by  any  perfoii.  2.  That  a  vain-glorious  delire 
of  applaufe  and  reputation  is  llnful,  when  we  feek  for  what 
we  do  not  defcrve,  or  for  more  than  we  deferve,  or  feek 
more  to  be  applauiled  by  men,  than  to  be  approved  by 
God.  3.  That  ambition  is  ufually  attended  with  envy  and 
contention  ;  no  fin  goes  fingle,  but  has  a  traia  of  follow. 
ers  :  Let  us  nos  be  d^finus  of  vain-glory,  &c. 

C  H  A  P.     VI. 

Our  apojllc,  in  this  concluding  chapter  exhorU  the  Gala- 
tians  to  the  praHice  offroeral  important  duties,  in  order 
to  an  holy  life,  whichwaifo  necejjaryto  tvidcnce  the  truth 
cf  their  convcrfion  to  Cknjiianiiy. 


BRETHREN,  if  a  man  be  overtaken  in  a  fault, 
yc  which  arc  fpiritual  reRore  fuch  an  one  in 
the  fpirit  of  meeknefs:  conhdering  lhyfelf,lelkhou 
alfo  be  tempted. 

The  firft  exhortation  here  given,   is,  how  they  fiiould 
carry  themfelves  one  towards  another, uponfuppofition  of 
their  fcandalous  falling  cither  into  error.nr  into  fin, namely, 
not  with  rigour  and  feverity,  but  with  mildnefs  and  lenity: 
7/  ^ny  be  tvertaken  in  a  fault,  &c.      Here  nr.te,   i.  A    evil 
fuppofed,  namely,  that  the  wifeft,  the  holiefl,  andthebeft: 
of  men,  may  be  overtaken  in  a   fault,  and  furprifed   by  a 
temptation  ;  If  any  man  be  overtaken  ;    implying  that  any 
man  may  be  fo  :   that  fin,   or  that    mifery,    which   befals 
fome  men,  may  befal  others,  any  others,  yea,  all  others  ; 
for  all  are  partakers  of   the  fame  frail   nature,  fubjccl  to 
the  working  of  the  fame  corruption,    and    liable   to  ih« 
danger  of  the  fame  temptation.   2.  The  duty  directed  to, 
with  relation  to  thefe  perfon?,who  trip  and  fall  cither  into 
fin,  or  into  error,  reflore  him,  fet  him  right,    put   him  in 
joint  again  ;    a   metaphor   taken  from  bone-fetters,    who 
place  diflocated  bones,  and  fet  broken  bones,   with  great 
tendernefs:  Thofe  three  things, which  we  lay  are  neceff^ry 
in  a    bone-fetter,  are  abfoluiely    needful  in  a  reprover  ; 
namely,  an  eagle's  eye,  to  difcern  where  the  fault  lies  ;  a 
lion's  heart,  to  deal  faithfully  and  freely  with  the  faults  ; 
and  a  lady's  hand,  to  ufe   them  gently  and  tenderly.      ^. 
The  perfons  particularly    named,  who  are  and  ought  to 
ihanagethisduty  of  brotherly  reproof,  ^r  that  are  fpiritual; 
3'ou  that  are  the  governors  of  the  church,  fay  feme  ;  you 
that  are   endowed    with  fpiritual  gifts,   fay  others  ;    the 
prophets  among  you,  who  perform  all  fpiritual  offices  for 
you,  let   them  rebuke    offenders.     Others,  by  Jpiritua!, 
underftand  fuch  as  had  received  larger  mcafures  of  the  gift 
and  graces  of  the  Spirit    than   others  ;     Let  fuch  as  are 
P'Ong  bear  with  the  infirmities  tf  the  lucuk-     4  The  man- 
ner how  this  duty  of  fraternal  correption,   or   brotherly 
reproof  is, and  ought  to  be  managed, naiiiely,with  patience 
and  meeknefs,  not  with  feverity  and  roughnefs  :    Te  that 
are  fpiritual  ref[  ore  him  in  the  fpirit  cj  meeknefs  •     if  the 
reproofs  you  give  others  be  imbitiered   with   your   own 
pallions,  they    will  fpit  them  out  of  their  mouths  ;     yea, 
fpit  them  back  upon  your  very  faces,     5.   The  argumer.c 
to  excite  to  all  this  ;  namely,  the  r  onfideraiion  of  our  own 
perfonal  frailty,  and  great  linblenefs  to  fall  into  temptation 
ourfelves,confidering(/i_v/i'//',/r//  thou  al/o  be  tempted;  Who 
knows  what   a  feather    the   ftrongeft    faint  and    flourelt 
Chrilban  may  prove  in  the  wind  of  temptation  .'      There- 
fore let  him  that  thinkctb  he  ftandeth,  take  heed  left  he  fall, 
and  exercife  great  candourand  Chriflian  tendernefstowards 
them  that  are  fallen  befi^rehim.      Hoide   mihi,    cr.is   tibi. 
From  the  wliole,  learn,  1.  That  fraternal  correption,  or 
brotherly  reproof,isa  great  duty  which  Chriftians  mutually 
owe  to  one  anoiher,  when  they  either  run  mto  error,  or 
fall  into  fin:   If  any  cfy^u  be  ai'frtokeH,   r^Jiore  l.im.     2. 
That  although  it  be  the  duty  of  private  Chridians  to  ad- 
monilh  and  reprove  one  another,  as  being  members  one  of 
another,  yet  thofe  that  i\ve  J pintual, Chr  AW  miri!lers,ihe 
guides  of  his  church,  the  ficwards  of  h's  houliiold,  oiiglu 
in  ipecial  to  look  upon  it  as  their  obliged  duty  to  rcprovg 


776 


C  A  L  A   T  I  A  N  S. 


Chap.   vi. 


and  rchokc  "vith  all  lonj^-rufferlng'andgentlfnpft.  3.  That 
riiToiir  anil  feverity.  cxprelL-d  towards  the  fjilings  and 
efcapcsof  otliers,will  rjthfrexafperate  than  reclaim  them; 
v»e  ini)ft  deal  as  gently  with  a  fallen  brother,  as  wiih  a 
•bi'Okdi  hon':  if  we  do  not  temper  our  reproofs  with  ineck- 
nei's,  they  vsill  certainly  prove  fiiccefsleU.  4.  That  the 
holiefl  fjint  ;ind  inoft  fpiritual  man, here  on  ear'h.is  wiihlii 
the  reach,  of  temptation,  and  may  pollibly  tall  hiinfelf; 
theref/L-re  ought  to  treat  a  fallen  brother  with  great  tender- 
nefj  and  regard. 

c  Bear  yc  one  another's  burdens,  and  fo  fulfil  the 
law  of  Chrifl. 

This  is  a  general  precept,  and  requires  us  to  fytnpathize 
M'ith  our  brethren  in  all  their  forrowj  and  fufFerings,  and 
to  bear  a  part  with  them  under  the  load  and  burden  of 
opprelFive  wants  andnecefiities ;  particularly  .bearing  with 
the  weakncfles  a;iil  infirmities  of  our  breihren.feems  here 
to  be  recommended  to  our  care  and  practice  in  this  apofto- 
lical  ipijunftion.  Bear  ye  one  amther'i  hurdtm.  The  en- 
courigeinent  to  which  duty  (o\\n\'J%,fo/hall 'jicfulfiUhc  la-u 
•/C/;/(/7  ;  that  is,  the  law  of  love  the  moral  law  which 
enjoins  us  to  love  our  ne'ighbour  as  ourfelves.  But  why 
is  this  called  the  law,  of  Chrilt,  when  it  waj  long  before 
Chrift  :  yea,  before  Moles,  and  as  old  as  Adam  himfelf, 
being  part  of  the  law  of  nature,  which  was  wri'tcn  in 
Adam's  heart  before  there  was  any  written  bible?  I 
aniVer,  the  law  of  love  is  very  properly  called  the  law  of 
Chrilt;  becaufe  he  revived  it,  refcued  it,  recommended 
and  enforced  it,  frequently  urged  it  upon  his  followers, and 
exemplified  it  in  his  own  life  and  converfation,  therefore 
called  a  netv  commandmer.t ,  and  his  commandment  :  This  is 
my  commandment,  kc.  A  ne'jj  commandmtnt  J  give  yuu, that 
ye  I'.ve  one  another.  St.  John  xiii.  34.  (See  the  r.<.te ih^re) 
Learn  hence,  i.  That  to  have  our  ear,  our  heart,  and  our 
hand  open  to  our  brethren  in  dillrefs,  isanecellary  Chrif- 
tian  duty  :  Our  ear  open  to  their  mournful  complaints, our 
heart  open  to  f\nipathize  with,  and  mourn  over  them,  our 
hand  oppii  to  the  relief  of  their  necel'ities  and  wants.  This 
is  a  burden  whifh  the  law  of  Chrift  has  laid  upon  us, 
Bear  ye  one  another^ s  burdens.  2.  To  bear  a  part  of  our 
brethren's  burdens  with  a  compalTionate  heart, and  helping 
hand,  is  a  fulfilling  of  the  law  of  Chrift  ;  bccaufe  much 
love  which  is  the  fulfilling  of  the  law,  goes  out,  and  is 
acted  in  the  bearing  of  it  ;  fo  fulfil  the  law  ofChrif?. 

3  For  if  a  man  think  himfelf  to  be  fomething 
when  he  is  nothing,  he  decciveth  himfelf.  4  But 
let  every  man  prove  his  oivn  work,  and  then  fliall 
he  have  rejoicing  in  himfelf  alone, and  not  in  another 
5  For  every  man  fhall  bear  his  own  burden. 

The  apoftle  isftill  direfting  the  Galatians.and  enforcing 
them  to  exprefs  great  Icnityand  fendernefstowardsluch  of 
their  brethren  as  had  fallen  intolin  anderror,  and  particu- 
larly cautions  th.-^m,  i .  To  bi-ware  of  the  iin  of  pride  and 
Jtif  conceit,  and  to  abound  in  the  grace  of  humility  and 
modcftv  :  intimating  to  us,  that  priJe,  and;:;i  high  opinion 
of  ouifelves,  are  the  certain  c;iufe4  of  cenforioulnefs  and 
rafli  j;iJi^ing  of  others,  anil  the  truereafon  why  wedefpife 
ind  glory  overancfTeiidiiig  brotlier,  ir.iteadofpitying  him. 


fympathiztng  with  him, and  endeavouring  to  reftore  him; 
He  that  thinks  himflf  to  be  fomething  here,  is  the  man  that 
h^ith  proud  thoughts  of  himfelf,  who  thinks  himfelf  more 
rightfous  and  holy, more fteady  and  ftediaft.rhan  hisfjilen 
brother;  anii  conceits  he  has  more  poA-er  toprel'f  rve  him- 
frlt  thin  others;  fuch  an  one  thinks  himl'clf  tobe  fome  great 
thl.ig;  when  ala«  !  every  man  is  nothing  ;  and  the  belt  of 
men  have  nothing  but  what  the  graceof  God  confers  upon 
them,  2  Cor.  .tii.  11.  2.  How  the  apoftle  ftrikes  at  the 
root  of  the  forementioned  fin  of  pnde  and  felt  conceit ; 
namely,  the  comparing  of  theroftlves  with  thofe  who  are 
worle  than  themft  Ives,  which  is  very  apt  toft  ir  up  pride  and 
arrogancy  ;  to  cure  which  he  direifts  them  to  compare 
themft  Ires  with  thofe  who  are  better  than  themlelves,and 
to  try  and  prove  their  own  svorks  by  the  rule  of  the  word 
of  God,  and  not  by  the  cxatiiple  and  pratlice  of  others  ; 
and  fo  (hall  they  find  matter  of  njoicing  in  thcmfelves,  in 
the  teftiiiiony  of  God,  and  the  filent  appljufe  of  theirown 
conftiences,  without  borrowing  matter  of  rejoicing  from 
the  failings  and  infirmities  of  other  perfons.  3.  The  argii- 
ment  or  motive  uled  by  the  apoftle  to  enforce  upon  every 
man  the  duty  of  trying  his  OA-n  work,  rather  than  prying 
into  the  infirmities  of  others;  bec:!ulc  when  hecometli  to 
judgment,  every  man  nuift  bear  his  own  burden,or  give  an 
account  of  himfelf  and  his  own  actions  to  God  ;  who  will 
then  abfolve  or  condemn  men,  not  as  they  have  done  bet- 
ter or  worfe  than  others, but  as  they  (hall  be  then  found 
in  themfelves,ab(olutely  confiJered.  It  is  a  great  error  for 
any  man  to  meafure  himfelf  by  the  meafure  of  other  men 
either  by  their  perfections,  or  by  their  imperfections.  To 
conclude  our  eftate fate, becaufe  we a^yaot  fobadas  others, 
orunfafe,  becaufe  we  have  notact^^fe  totheperfeiflions 
of  others,  is  alike  dangerous;  God  won  not  proceed  by  this 
rule,  no  more  fhonld  we  ;  every  fflan  that  appears  before 
him,  fhall  bear  hii  own  burden,  and  anf^er  for  hi  ^  own  fin. 
Were  n'lte,  i.  That  how  light  foe ver  men  make  of  fin  ir> 
the  ciJinmilTion  of  it,  it  will  be  found  heavy  and  burden, 
fome  when  they  come  before  God  to  account  for  it  ;  He 
fhall  bear  his  own  burden.  2.  That  the  righteous  God,  in 
tke  great  judgment,  will  call  no  man  fo  account  for  the 
fins  of  others,  unlefs  he  has  fome  ways  been  accelTary  to 
them;  hut  every  one  fnall  bear  his  own  burden,  both  of 
guilt  and  puHifliment. 

6  ?  Let  him  that  is  taught  in  the  word,  commu- 
nicate unto  him  that  teach,  in  all  good  things. 

In  this  and  the  following  verfesour  apoftle  enters  upon 
a  new  exhortation,  and  that  is,  to  Itir  up  theGalatians  to 
liberality  and  beneficence,  upon  every  fitting  occafion,tobe 
ready  to  diftribute,willmgtoconimunicate,and  to  do  good 
unto  all  men.  And  becaufe  it  is  highly  probable,  that  by 
reafon  of  the  prt  valency  of  error  ainiongft  them,  and  the 
number  of  falie  teachers  found  with  them,  that  the  GalX- 
tians'  love  to  the  word,  and  to  the  miniftersand  dilpenfer 
of  it,  was  grown  cold  ;  he  firlt  begins  to  ftiruptheir  libe- 
rality towards  their  teachers,  faying,  Let  him  that  is  tauf/ht 
in  the  -word  of  the  gofpei,c3»n";«>!/Ci7/e  un'O  him  that  leacht  th 
\n  M  iucYi  goad  things  as  he  (lands  in  need  of.  Learn 
hence,  I.  'I'hat  the  wil'dom  of  God  hath  feen  it  fit  toteach 
men  by  the  ininiftry  of  man,  not  b^  his  own   i:nmediate 

voice  ; 


Chav.  V7. 


G  A  L  A  T  I  A  N  S. 


m 


voice  ;  this  we  cannot  bear  ;  nor  by  lite  glorious  angels, 
thefc  would  rather  terrify  than  teach  lis  ;  but  by  men  like 
ourfclves  doth  ihc  great  God  inlhiidl  lis :  He  has  ap- 
pointed fi>me  to  teach,  -and  obliged  others  to  be  taught  j 
but  tlie  pride  of  man  is  grown  to  that  pitch  in  our  days, 
that  almod  every  one  liiinks  liimfelf  fiiiricicnt  to  teach,  and 
few  have  humility  enougli  to  be  tauglit.  2.  That  it  is  tiic 
fpecial  duty  ot  minifters  not  only  to  teach,  but  to  teach 
the  word  :  Lit  him  that  is  taught  in  the  xvird,  that  is,  the 
Written  word,  as  dictated  by  the  Holy  Ghod,  communicate 
unto  him  that  te-icheth,  »n  a/l gocii  fhirtj^s.  Our  bulincfs  is 
not  to  go  into  the  pulpit,  and  read  a  leilure  to  our  i^eopie 
out  of  Arijlollc's  ethics,  or  Seneca's  mirais,  much  lefs  to 
load  tiicm  withtho  burden  of  unwritten  tradiiions,  but 
to  make  known  a  cnicffied  Saviour  to  thein,  and  the  way 
to  eternal  falvaiion  by  him.  3.  That  feeing  the  minillers 
of  Chrill  arc  to  give  themfclvcs  wholly  to  the  work  of 
teaching,  &c.  without  being  entangled  with  the  affairs  of 
this  life  ;  the  people  whom  ihev  teach,  and  amongft  whom 
they  fpcnd  their  tim.e  and  llrengih,  are  obliged  by  common 
equity,  as  v/ell  as  by  the  command  of  God,  to  allow  them 
a  comfortable  fubfiilance  ;  and,  if  able,  an  honourable 
maintenance.  Let  him  thr-.t  is  tuiight,  communicate  to  him 
that  teacheth  in  all  good  tinitgs.  4.  The  church's  m  lin- 
tenance,  is  only  due  to  fucli  minifters  as  are  apt  to  teach, 
that  labour  in  the  word  themfclvcs  :  None  have  a  right  to 
the  church's  falary,  which  do  not  perform  the  church's 
fervice.  Let  fuch  laymen  as  by  their  impropriations  take 
away  the  vicar's  bread,  and  fuch  clergymen  as  eat  the  fvvcat 
of  their  curate's  brow,  confidcr  how  they  will  anfwer  it 
at  the  bar  ot  God. 

7  Be  not  de^^ed.  God  is  not  mocked :  for 
whatfoever  a  m^^^wtth,  thatfhall  he  alfo  reap. 
8  Yox  he  that  fowelji  to  his  fleiTi,  fliallof  the  flelh 
reap  corruption  :  but  he  that  lowcth  to  the  Spirit, 
fliall  of  the  Spirit  reap  life  everlafting. 

Here  the  apnflle  offers  feveral  arguments  toconfideration, 
for  exciting  them  to  the  forementioncd  duty  of  liberality 
and  Chrillian  beniiicence  in  general,  and  to  the  minillcrs 
of  the  woid  in  particular  ;  and  the  firft  ot  them  is  taken 
from  God's  omnifciency,  who  takes  notice  of  ail  the  petty 
and  piiifnl  pretences,  pleas,  and  excufes,  which  men  make, 
why  cannot  they  be  fo  kind  as  they  would  be  to  the  ininifters 
and  members  of  JcfusChrilf.  Alas!  their  own  wants  are 
many  (but  it  is  their  lufts  that  make  them  foj  ;  their 
burdens  are  great  upon  them,  and  they  mult  provide  and 
lake  care  of  themfi-lvcs  i3\ir,  fays  the  apoflle,  though  you 
may,  wi:h  theft  lying  pretences,  cheat  yourfelvcs.and  mock 
your  minilk-rs  and  poor  neighbours,  yet  God  is  not,  will 
Jtot,  cannot  be  mocked.  There  is  no  juggling  with  God, 
no  deceiving  of  his  eye  ;  man  never  decti\e3  himfoif  fo 
much,  as  when  he  thinks  to  deceive  God  in  the  Icaft : 
Man  may  be  mocked  and  d  'ccivcd  by  man,  but  God  can 
never  be  mocked  by  man,  Oljcrue,  i.  St.  Paul  com- 
pares charily  and  Chriltian  bounty,  to  feed  fown,  and 
*  fores  us,  that  the  crop  we  reap  ihall  be  anfwcrablc,  both 
in  quality  and  kind,  and  alfo  in  meafurc  and  degree,  to  the 
feed  wc  now  fow  ;  IVJieitfsevcr  a  iiuinf'Auelh,  that  Jhali  he 
aijorcuf.     Learn,  That  every  man's  ha;vdl  hereafter,  fliall 


be  according  to  his  feed-tlinc  here.  The  siTiions  of  this 
life,  areas  feed  fown  for  the,  life  to  come  ;  if  ihehufband- 
man  fow  tares,  he  mud  not  cxpc£l  to  reap  \*heat  :  For 
•whatjcever  a  man  fciurth,  thatji.all  he  alfo  reap.  Ohjerir, 
2.  How  the  apoftle  doth  amplify  in  particular,  what  he; 
had  alFerted  in  general ;  namely,  that  fuch  as  the  Ted  is, 
fuch  will  the  harveft  be  :  He  thst/o'^vet/j  tt  the flefn,  that  is. 
plainly,  he  that  fpends  Ids  fubllancc  upon  his  lulls,  feckin^ 
no  more  than  the  gratification  of  his  ftnfual  defires,  Ihcll 
reap  corruption;  that  is,  a  pcridiing  fatisfadlion  only  at 
prefent,  and  eternal  perdition  aftcrv/ards  :  But  he  that_/«?-.r 
/^ /,^f  iy//r/V,  he  that  improves  his  cltate  lor  G*.d,  for  the 
fHpjDort  of  his  gofprl,  for  the  fuflennncc  of  his  members, 
/hall  of  the  Spirit  reap  life  everlafting.  The  Spirit  of  him 
that  railed  up  Jeftis  from  the  dead,  will  alfo  raife  us  up  at 
the  great  day,  and  rev.ard  our  prefeiit  parting  with  the 
things  of  this  world,  which  we  cannot  keep,  with  eternal 
life,  which  we  fliall  never  lofe. 

9  %.  And  let  us  not  be  weary  in  well  doing:  for 
ill  due  fcalon  we  fhall  reap,  if  we  faint  not.  10 
As  we  have  therefore  opportunity  let  us  do  good 
unto  all  mm,  efpeciuUy  unto  them  who  are  of  th« 
houfliold  of  faith. 

The  holy  apo/lle,  in  thcfe  words,  exhorts  the  Galasinns, 
and  in  them  all  Chrillians,  to  the  pradice  of  one  of  the 
mofl  important  parts  and  duties  ef  the  Chriflian  religion, 
namely,  that  of  doing  good  one  to  another  :  And  he  doth 
not  barely  excite  us  to  the  duty,  but  he  exhorts  us  alfo 
to  an  unwearied  diligence  in  the  doing  of  it,  acccording  to 
our  ability  and  opportunity.  In  the  exhortation  before 
us,  ohferve,  I.  The  grand  comprchcnfivc  «'«/)'  we  are  ex- 
horted to,  uclhdoing,  and  an  un-wearied  diligence  therein. 
This  comprehends  all  thofe  ways  and  means  whereby  wc 
may  be  beneticial  and  iifefui  otie  to  another,  both  to  foul 
and  body,  in  fpiritual  atid  temporal  good  things,,  and  pro- 
mote both  the  prei'ent  comfort  and  future  happincfs  of  each 
other.  2.  The  extent  and  latitude  of  the  duty,  with 
relpeiSl  to  its  objcift,  \\  hich  is  all  mankind  :  Ltt  us  da  g/iod 
unto  all.  The  Galatians  were  in  danger  of  Judaizirig  in 
their  practice,  as  well  as  in  their  doflrines  ;  ihatis,of1ovinT 
none  but  thcinfelves,  and  their  own  countrymen  :  For  the 
Jews  were  grown  fo  four  andchurliih  in  their  temper,  that 
they  would  not  do  the  leali:  oivicc  of  kindnLfs  to  any  that 
Was  not  ot  their  own  nation  :  Therefore,  St.  Paul  here 
exhorts  titcm  to  extend  their  charily  univerl'ally  to  all  and 
every  one  that  is  of  the  fame  naitire  wiiii  themfelves.  •?. 
The  fpecial  and  particular  cbjefls  of  our  charity,  tlie  houf- 
held  of  faith  :  Do  gocxl  to  all,  but  efpccially  to  tliexn.  Bv 
the  houlhold  of  faith,  as  appears  by  tlie  context,  ver.  6-  are 
primarily  meant  the  minillers  of  God,  the  teachers  of  his 
word  ;  ihefe  are  God's  domeftic  fervants.  Wherever  there 
has  been  a  people,  there  has  been  a  religion  proielled, 
fuch  as  it  was ;  wherever  there  has  been  a  religion  profeffed 
there  have  been  perfons  confecrated  and  fet  apart  to  attend 
the  fervice  of  that  religion,  and  a  maintenance  provided  for 
thofe  attendants  :  It  was  fo  by  God's  appointtnent  under 
the  law,  and  by  Chrilt's  under  the  gofpcl,  i  Cor.  ix.  14. 
But  farther,  hy  the  houfrold  of  faith,  we  are  to  underfiand 
the  whok  colkdivc  Icdy  ofbtlie\ing  Chriftians,  all  the 
<;  ^  .  HJembcrs 


778 


G  A  L  A  T  I  A  N  S. 


Chap.  vr. 


members  of  ChriR'";  mvnical  body  ;  fitch  are  very  dear  to 
G(xl,  and  ought  to  be  (o  to  us.  4.  The  rnbjca  ot  this 
diify,  or  whom  it  doth  etninenily  concern,  all  Chriftians  ; 
jIs  we  hitvc  opt>irtiutit</,  Ut  us  ih  good ;  that  is,  every  one 
f)f  us  ;  for  verily  there  is  noconditioninihc  woi Id  fo  mean 
and  dtfjiii-nbic,  but  it  yields  perfoiis  an  opportuni'y  one 
Way  or  other  of  doing  i^ixkI,  if  not  by  their  piirfe,  yet  .it 
I'.ad  by  their  prayers,  "and  by  their  exaiiplc.  5.  The 
I'rcqtiency  of  the  duty,  /.s  we  kavr  opportunity  ;  that  is,  as 
often  as  the  occafions  of  doin^  good  arc  prefented  to  us, 
and  as  long  as  ability  for  doing  qood  is  found  with  us, 
S  line  men  defer  doini:  gorxl  till  thcv  come  to  die,  till  they 
ciimc  to  mdkc  their  will,  that  unwilling  will  in  m  hich  they 
give  God  a  final!  pistance  of  his  own,  becaufe  they  can 
keep  it  no  longer ;  they  will  repent  when  they  are  d)  ing, 
and  b-'  charitable  after  they  are  dead.  Good  God  !  how 
unwilling  arc  men  to  part  with  either  their  money  or  their 
fins,  as  long  as  they  can  keep  them  !  But  verily  a  death- 
bed charity  may  be  as  unavailing  as  death-bed  repentance. 
The  rule  is.  As  zir  have  appirltinity  ;  that  is,  as  often  as 
an  opportunity  is  oiTercd  :  Let  us  decline  no  opportunity 
by  gettin"  out  of  the  way,  with  fome,  when  a  work  of 
charity  prefents  itfcif  unto  us.  6.  The  meafure  of  this 
duty,  as  we  have  ability,  let  us  do  gcod  unto  all  \  that  is, 
proportionably  to  what  God  has  given  us,  let  us  be  willing 
to  give  toothers:  God  could  eafily  level  the  world,  and 
eive  every  man  alike,  but  he  is  plealcd  to  give  fome  more 
than  others,  on  pnrpofetotry  their  graces,  the  charity  and 
bounty  of  the  rich,  the  faith  and  patience  of  the  poer. 
And  verily  an  eftate  above  what  fufficeth  our  occafions  and 
neceflities,  is  no  farther  a  bleflingtous,  than  as  it  puts  an 
opportunity  into  our  hands  of  doing  more  good  than  others. 
7.  An  unwearied  perfcverance  in  doing  good  required  at 
our  hands.  Let  us  not  be  ivcary  in  ivell  doing  ;  though  we 
have  done  much  good,  there  is  room  for  more  ;  new 
objefts  will  appear,  new  occafions  will  arife,  new  oppor- 
tunities will  prefcnt  themfclves  unto  us.  Let  us  never 
think  we  can  do  enough,  much  Icfs  too  much  good;  the 
befl  of  beings  are  moft  unwearied  in  welldoing.  God, 
Chrift,  the  holy  angels,  are  never  weary  of  this  blelTed 
■<vork  ;  let  us  never  be  weary  in  imitating  them  in  that 
■«"hich  is  their  highed  and  their  chiefeft  excellency  and 
perfeftion.  8.  The  argument  and  encouragement  to  the 
chearful  difcharge  of  this  duty,  in  due  feafin  zee  /hull  reap, 
ifwefaint  «:/;  that  is,  fooncr  or  later,  either  in  this  world 
or  in  the  next,  or  in  both,  we  (hall  certainly  reap  the  rc- 
•"'ard  of  well  doin£>.  We  (hall  reap,  but  what  ?  An/.We 
Hull  reap  the  blctfing  of  "God  upon  all  we  have,  are,  :nd 
i^"  ;  wc  lliall  reap  the  benefit  and  blefling  of  their  prayers, 
to  whom  vveextrnd  our  charity  ;  we  (hall  reap  the  higheil 
pleafure  and  fatijfaclion  in  our  own  minds  of  doing  goo<i, 
V.  iih  wliich  no  fenfual  pleafure  can  be  compared.  The 
j-cfle£lions  upon  any  good  we  have  done,  is  a  perpetual 
fpring  of  peace  and  pleafure  to  us ;  the  thoughts  of  it  lie 
even  and  eafv  in  our  minds,  and  the  remembrance  of  it 
■  rcfrelhes  the  foul  with  a  ftrangc  kind  ot  delight  arul  joy. 
I'.Mt,  Lord  !  what  tongue  can  utter,  or  what  heart  conceive, 
tint  vafl  and  unfpc.ikablc  rcwanl,  which  an  unwcaritd 
diligence  in  well  doing  will  meet  with  in  the  other  Wv  j-ld  ? 
jt  will  plead  for  us  at  the  d.iy  of  judijincnt,  and  procure  at 


the  hands  of  a  m'fercifnl  God,  for  the  rich  merits  of  nur 
Lordjtfus  Chrift,  a  c1orii>usrccompenccat  the  refiirreftioa 
of  the  jnfl  :  And  pn-p'r-ionable  to  the  degrees  of  our 
charity,  will  be  the  difpcn'aiions  of  this  reward.  From 
the  whole /Mr/7,  I.  That  erc.u  arc  the  obligations  which 
all  Chrifti.:ns  do  lie  tinder  of  doing  good  one  to  another, 
according  to  their  abiliiics  anJ  »Tpportuni<ies.  2.  That 
great  is  the  reward  of  well  d'injr,  which  Chriftians  may 
eye  as  a  motive  to  an  tinwearicd  diligence,  and  unfainting 
perfcverance  in  well  doing. 

1 1  Ye  fee  how  large  a  letter  I  have  written  un- 
to you  with  mine  own  hand. 

It  is  very  probable,  that  St.  Paid  ordinarily  did  ontT 
diiElate,  and  that  fome  other  perf-.n  w  rote  his  cpifllcs,  as 
that  to  the  Romans,  wrote  by  Tertius,  Rom.  xvi.  22. 
Sometimes  he  only  wrote  the jh/utation,  and  fiibfcribed  the 
cpilllc  with  his  own  hand,  as  i  Cor.  xvi.  22.  but  here  he 
tells  ihc  Galatians,  that  he  wrote  this  cpiftle  to  them  all 
with  his  own  hand,  having  never  wrAtc  fo  large  an  epifllc 
wholly  with  his  own  hand  10  any  church,as  he  did  to  them. 
This  he  did  for  two  reafons,  ft.)  To  tefHfy  the  fervency 
of  his  own  affLflions  towards  them,  and  to  infinuate  hew 
rniich  he  loved  them.  (2.)  To  evidence  the  (inccrity  o{ 
his  endeavours  for  their  prefcnt  and  future  happinefs  :  To 
accomplifh  thcfc  ends,  he  judged  no  pains  too  great.  From 
whence  Irarn,  i.  That  the  faithful  minifteis  of  Chrift  will 
flick  at  no  pains,  but  encounter  with  all  difficulties,  to 
advance  the  good  of  fouls  in  general,  and  to  reduce  an 
erroneous  and  wandering  people  in  particular  to  the  obe- 
dience of  the  gofpel.  Thus,  this  great  apoftic,  though  he 
had  upon  him  the  care  of  the  churchn:,  and  con('c(]uently 
a  multiplicity  of  bulinefs,  many  ^^^tions,  and  a  mul- 
titude of  dillraclions  ;  yet,  in  o.'deWo  the  reclaiming  of 
thefe  Galatians,  who  were  deeply  tinfturcd  with  error,  as 
Well  as  dangeroudy  tainted  with  lin,  he  redeems  time  for, 
and  undergoes  the  fatigue  and  trouble  of  writing  this  whole 
epiflle  to  them  with  his  own  hand  ;  ie/ee  hozu  large  a  letter 
I  have  ivrittcn  unto  you  lutk  mine  cwn  havd.  2.  That  it 
ncitlier  favours  of  pride  nor  vain  glory  in  the  minifters  of 
the  gofpel,  if  upon  occalion,  though  fparingly,  they  make 
known  to  the  world  the  great  pains  they  have  taken  for 
promoting  the  good  of  their  people,  that  fo  f hey  may  be 
excited  the  more  to  bring  forth  fruit  anfvrerable  to  the  coft 
and  culture  which  the  minirters  of  Chrift  have  expended 
upon  them  :  St.  Paid  here  (Heks  not  to  tell  the  Galatians, 
and  the  whole  world,  the  pains  he  had  been  at  in  writing 
this  large  cpidie  with  his  own  hand  to  them  ;  yet  it  was 
not  to  commend  himfclf,  but  to  excite  and  encourage 
them. 

12  As  many  as  dcfire  to  make  a  fair  flicw  in  the 
flc/h,  they  conflrain  you  to  be  circumcifed  :  only 
left  they  fhould  fiifFor  pcrfccution  for  the  crofs  of 
Chrill.  ijFor  neither  they  thcm'e'ves  who  arecir- 
cumciled  keep  the  law  ;  but  dclire  to  hive  you 
cncumcifed,  that  they  may  glory  in  your  flefh. 

Here  our  apoillc  rctt,'rnsto  the  defcription  which  he  ha>l 
betorc  given  of  the  falfe  3polHe.>;,  who,  though   they  urged 


Chap.  vi. 


GALATIANS. 


/  /9 


the  ncctrtity  of  circumcifion,  yet  it  was  not  with  any  fin- 
cerity  of  intention  :   It  was,  firlt,   tomake  ufi.irjhew  in  the 
f-Jh\  thai  is,   X'l  inike  a  fair  outward  lliewot  religiin,  an 
high  pretence  to halin.r«,  by  obfcrvin;^i.irciiiiicii'ion,  and  the 
other  .ibro^ritcd  riu-s  ot  the  ceremoni:il  law:   Ami  fecondly, 
Thi.-  prcnc.idcd  zeal  ofihurs  pri)ceedcd  troiii  piifillanimitv 
ami  rear,  ieil  ihey  ihoiil '  fi.rtlr  pcffecmioii  fruni  the  Jews, 
for  preaching  ihcdodrine  of  the  gofpcl,  called  here,  the 
crsjs  ofChr'il],  bccaufc  it  treats  of  a  crucified  Chrill.    Now 
the  fury  of  ihefc  r.crfccutors  was  abated  towards  thofc  that 
preached  up  circumcifion,  but  enraged  abundantly  againft 
thofc  who  preath'jd  circumcifion  down.   hliU  farther,  How 
•well   tite  apoClle   makes  good  liis  cliarge  againd  thefc  falfe 
apoftles,    the  Judaiziiig  doiElor?,   that  they  urged  the  necef- 
fiiy  of  circiuncifion  inlincerely,  and  for  bafc ends  ;  namely, 
bccaufc  they  made  no  confcience  to  keep  the  law  ihemfelves 
but  could  difpenfe  with  circunncifion  well  enough,  if  they 
were  ainonglt  their  friends,  but  pleaded  for  it  when  in  fear 
of  their  pcrfccuting  enemies  :    Thus  they  became  nil  things 
/Jrt/.' W(7/,  but  it  was  to  fave  themfclves.     And,   laftly.  He 
afTurcs  them,  that  they  urged  circumcifion  upon  them,   '.hat 
they  might  gkry  in  the'trjldh ;  that  is,  might  pride  them- 
felves,  that  you  were   become  th.cir  converts,  by  being  cir- 
ctimcifed  at  their  perfuafion,  and  be  able  to  boafl  of  the 
inuhitudes  of  their  profclytes,  w  ho  received  circumcifion  at 
their  infUgation,  and  carried  it  as  a  mark  of  their  inltruc- 
tion.      £irur/;  hence,    I.  That  defigning  hjpocrites  do  con- 
ftantly  pretend  high  to  religion,   but  they  evermore  fcek 
thcnifelves,  under  pretence  of  a£ling  for  GckI  and  hisglorv; 
they  that  cmjlrain  ycu  to  be  circumcijed,  make  afairjl.<ezv  in 
the  fli'fi).      2.   That  though  it   is  our  duty  to  cfchew  perfe- 
cuiion  when  we  can  fairly  avoid  it,  yet  we  mufl  not  part 
•with  the  lead  iota  (^M^iith,  or  efpoufe  the  fmallell  error,  to 
avoid  the  fJiarped  jSRcution  :    they  conjirain  you  to  be  cir- 
cimuijed.  lejl  they  fliould  Juffer  perjecution.     3.  That  men 
Mho  talk  loud  of  religion,  and  pretend  high  to  it, .who 
preach  it  to,  and  prefs  it  upon  others,  but  do  not  confcien- 
tioiifly  pradtife  it  themfelves,  itis  an  evident  demonftration 
that  they  are  men  of  corrupt  minds,  of  profligate  confti- 
enccs,  that  do  not  believe  themfclves ;  for  he  only  believes 
what  he  fays,  that  lives  as  he  doth  believe:    heither  they 
them/elves   who  are  circumcijed,  fays  the  apolHe,  keep  the  law. 
4.  That  there  is  nothing  which   ialfe  teachers  and  errone- 
ous fcducers  do  f)  much  glory  of,  magnify  thcnifelves    by, 
and  pride  themfclves  in,  as  in.  the  number  of  their  profc- 
lytes and  converts,  which  they  look  upon  as   fo  many  tro- 
phies of  tbeir  victory,  and  fpeaking  proofs  of  their  unpara- 
Iclled  abilities. 

14  But  God  forbid  that  I  fhould  glory,  fave  in 
the  crofs  of  our  Lord  Jefus  Chrifl,  by  whom  the 
world  is  crucified  unto  me,  and  I  unto  the  world. 

Having  fhew'n  what  it  was  that  the  falfe  apofijes  gloried 
in,  he  next  Ihews  what  it  was  that  he  himfclf  gloried  in  ; 
narnely,  in  the  civ<fsof  Chrilf  ith^t  is,  in  his  preaching 
Chriif  crucified,  a-'J  the  neceflity  of  faith  in  him,  who  died 
as  a  facrifice  upon  li  c  crofs.  The  crofs  of  Chrift  is  taken 
three  wa\3-in  fcripturc,  materially,'mctp.phori( ally, and  me- 
tmyinically  ;  the  materi;;!  crofs  of  Chr-ift,  is  that  which  he 
died  upon  at  Jcrufaiem  :  TJiis  the  church  of  Rome  glories 


in  grea'ly,  but  not  the  apofilc.  The  melaphorital 
crofs  of  Chiirt,  is  afflidions,  I.i:ke,  chap.  ix.  vcr.  i8- 
Let  him  lake  up  the  crofs,  that  is,  fubmit  to  »ny  afflicfion,-.  : 
G(xl  ott-timcs  fandifies  this  crofs,  for  the  crucifviii';; 
the  hearts  of  his  people  to  the  wi.tld:  Bus  the  crofs  of 
Chrifl  is  t;.ken  metDtiymically  for  the  gofptl,  the  docfrinc 
of  the  gofpcl,  or  of  hi  n  that  died  upon  the  crofs.  Now, 
Chridianiiy,  or  the  do(S\rine  of  the  gofpfl,  crucifies  us  to 
the  world:  Firft,  by  difcovcring  to  us  the  great  vanity  and 
empiincfsof  the  world,  and  all  the  periling  fatisfadtions 
of  it:  Secondly,  By  propounding  fuch  arguments  to  cru- 
cify the  world,  as  were  never  heard  of  fromail  the  philofo- 
jihersand  wife  men  that  z\cx  lived  in  the  world  ;  namely, 
arguments  taken  from  the  glory  of  God,  from  the  death  of 
Chrift,  from  the  dignity  of  the  foul,  &c.  Lc.irn  hence 
That  fuch  a  Chrifiiian  as  doth  experimentallv  fim!  his  heart 
and  affcfiions  daily  more  and  more  crucified  to  the  world, 
by  the  crofs  of  Chrifl,  has  unfpeakable  caufe  and  reafon 
fufficient  for  fpiritual  glorying  and  rejoicing.  :^//</. Where- 
in confifts  not  our  crucifi.xion  to  the  world  ?  Jnfw.  It 
confifts  not  in  a  vile  effeein  of  the  w  oild,  as  ufelefs  or  hurt- 
ful, or  in  cafting  off  all  care  and  concern  for  the  things  of 
the  world,  as  linful  and  unneceffary  ;  norisevery  degree  of 
dcfire  after,  love  unto,  or  delight  in  the  things  of  this  world, . 
inconfiflent  w  ith  our  being  crucified  to  it ;  nor  doth  it  con- 
fiit  in,  or  oblige  us  to  the  withdrawing  of  ourfelves  froin 
all  fcciety  and  convtrfation  with  the  men  of  tlie  world: 
But,  pofitively,  crucifi.\ion  to  the  world,  confifts  in  a  cru. 
cified  judgment  and  opinion  of  the  world  ;  in  crucifying 
our  love  and  our  afFcflions  to  the-world  ;  in  crucifying  . 
our  hopes  and  expe£lations  from  the  world  ;  in  crucifying 
our  care  and  concern  for  the  world  ;  in  crucifying  our  de- 
light in,  and  our  endeavours  after  the  world;  S^ief.  H«\v 
doth  a  Chrlffians  being  crucified  to  the  world,  atFord  him 
caufe  for  unfpeakable  rejoicings?  y^/;/.  Thus  : -We  mav,- 
and  ought  to  glory  in  the  bleifed  efFeda.'-id  fruit  of  .Chrill's 
death,  inre-inftamping  the  image  of  God  upon  the  foul, 
in  the  certain  tokens  of  the  love  of  God.  We  may  glory 
in  the  death  of  Chrill's  enemy,  and  oirr  foul's  eneiny  :  We 
inay  glory  in  that  wherein  God  is  glorified,  and  in  that 
which  is  the  earneft  of  oirrown- glorificatiiin.  Now,  cru- 
cifixion to  the  world,  by  the  crofs  of  Ghrifi:,  isthU,  alF  this 
and  therefore  warrantabiy  to  be  boafted  of,  and  gloried  in. - 
(Jsd forbid  that  I fl;ould glory,  favc  in  the  crofs f&c. 

15  Forin Chrifl  Jefu.sncithercircuincifion'ava/I- 
eth  any  thing,nor  uncircumcifion,but  a  new  creature 

Here  the  apoflle  fubjoins  a  reafon  why  he  gloried  only  in 
the  crofs  of  Chrift,  and  not  in  thofe  carnal  ordinances   and 
flefhly  privileges  of  circumcifion,  &c. which  the  falfe  apof- 
tles fo  much  gloried  in  ;  namely,  btcaufe  circumcifion  nor' 
uncircumcifion,  neither  the  prefence  of  that  ordinance,  nor 
the  want  of  it,  availeih  any  thing,  as  to  our  acceptance- 
with  Chrift,  and  intcred  in  him  i    but  the  new  creature  is  " 
allin  all  ;  a  circumcifed  heart,  not  acircumcifed  fore-fkin,. 
a  renewed  nature,  a  divine  temper  of  mind  rendering  us 
like  to  Chrift.  This  will  enable  tis  to  love  him,  and  qualify 
us  for    living  in   him  now  in    Chrift  Jclus;    that  is,  now 
under  the  Chriftian  difpenfation,  under  the  oeconomy  of 
the  gofpel,  neither  the  prefence  nor  abfence  of  this  outward 
5  F  2  badge  • 


78o 


GALA  T  I-A  N  S. 


Chap.  vr. 


i>.i  Igeof  circuracirion  will  avail  any  ihing  to  our  juftifiaa- 
lion  before  God  ;  but  ilut  which  was  liguilicd  by  circum- 
>ilion,  is  the  thing  that  plcafcth  God  ;  namely,  the  reno- 
\ation  of  our  nature,  anil  becoming  new  creatures,  both  in 
heart  and  life.  Lfarn  hence.  That  according  to  the  terms 
of  the  gofpcl-Cftvcnant,  or  Chriflian  rclij;ion,  nothing  will 
avail  to  our  acceptance  wiih  God,  but  tiic  ri:il  renovaiion 
•  •four  hearts  ai.il  lives  :  Af/hr  iiiiumcift'.n  maiUih,  &c. 

15  And  as  many  as  walk  according  to  this  rule, 
peace  be  on  them  and  mercy,  and  upon  the  Ifracl 
of  God. 

N'J/  here,  I.  The  naliiro  of  Chriftianity  defcribed;  it  is 
a  walk  :  Now,  a  walk  is  a  motion,  a  free  and  voluntary 
motion,  an  uniform  and  even  motion,  it  is  a  progrdlive 
motion,  and  a  condant  motion.  2.  The  condition  of  this 
walk,  and  that  is  regularity,  it  is  a  walk  by  rule  ;  a  Chrif- 
lian is  not  a  lawlefs  perfon,  to  range  and  ramble,  and  rim 
up  and  down  as  f.incy  leads  him,  but  he  walks  by  rule,  by 
tlie  rule  of  fcripture,  by  the  rule  of  charity.  3.  The  de- 
termination of  that  rule  which  a  Chrillian  is  to  walk  by, 
it  mull  be  accordhi(',  to  this  yule  What  rule?  The  fore- 
jjoing  verfe  declares  it  is  regeneration,  and  the  law  of  the 
new  creature  :  as  many  as  ivalk  according  to  that  rule,  when 
the  new  creature,  in  the  principles  and  workings  of  it,  is 
iT-.adc  the  ground,  the  pattern  anrr  direct  ion  of  our  obedi- 
ence, and  we  frame  and  fquare  all  the  aiSions  of  i-ur  lives 
according  thereunto.  4.  The  blclFed  privileges  belonging 
to  them  that  thus  walk  :  Peace  be  vi  them,  and  mercy  ;  tha^ 
i?,  there  (hall  be  peace  .ind  mercy  to  them  ;  tliefe  fliall  be 
their  portion,  nay,  they  Ihall  be  upon  them  ;  that  is,  in  a 
Lrge  and  plentiful  maimer  vouchfafed  to  them.  Laftly, 
The  honourable  mention  which  the  apoflle  makes  of  them 
liiat  thus  walk  by  fcripture-rule,  according  to  the  law  of 
the  new  creature,  written  in  the  heart  ;  he  calls  them  the 
trve  IJ'racU/Ccdy  the  fpiritual  feed  of  Abraham,  the  chil- 


dren of  his  faith,  which  wss  a  fhoufand  times  gresfer  pri- 
vilege than  to  be  the  children  of  his  flefti  :  ThtTe  aie  the 
perfons  iiiterefted  in  his  blcn^nps.  Leorn  hence,  Thar  true 
and  inward  peace,  great  and  lafling  peace,  peace  viil  Gc  d, 
and  peace  with  conftieiice,  is  theaflurcd  portifu,  and  fn;  II 
be  the  poncniuii  of  all  and  only  thofe  who  walk  accirdir.f^ 
to  the  law  of  God,  the  rule  of  the  creature  :  As  many  as 
ZLitl'k  acarJing  to  this  rule. 

J  7  From  henceforth,  let  no  man  trouble  me  :  fur 

1  bear  in  my  body  the  marks  of  the  Lord  Jefus. 

The  apoftle  having  thus  fully  dcclsred  the  mind  rf  GoJ 
in  tile  matter  controverted  betwixt  himftif  and  the  falfe 
apofllcs,  touching  the  uecellity  of  circuiTicifion  ;  he  now 
makes  ufe  ot  his  apodolio  authority,  and  charges  his  sdver- 
fa ries  to  give  him  no  farther  trouble  or  dilhubjncc,  either 
by  gainfaying  his  doarire,or  detratSirgfrcm  hisauthoriiy; 
bccaufc.he  bare  it  his  body  the  marks  of  his  fufferinss  for 
Chrilf  Jefus,  namelv,  the  ftripcs  and  woimds  which  he  pa- 
tiently received  for  the  fake  ol  Chri(>,  and  his  hi  ly  religi.n, 

2  Cor.  xi.  2;^.  Lc'irn  hence,  That  whatever  hard  merfiirc 
we  meet  with  for  the  f:ike  of  Chrift,  what  wounds  and 
maiks  we  receive  for  proftfling  faith  in  him,  and  pcrfevrr- 
ing  in  obedience  to  him,  he  will  own  them  for  his  own, 
and  give  us  leave  to  look  upon  them  as  his  own,  yea,  to 
call  them  his  own,  asour  apoftle^id  here  :  I  tear  in  my 
biJy  the  marks  of  the  Lord  J<Jus. 

18  Brethren,  the  grace  of  our  Lord  Jcfus  Chrlft 
^e  with  your  fpirit.     Amen. 

Here  our  apoflle  clo'es  his  epifllc  « ith  his  accuflomcd  va- 
ledidion,  mofl  atfedicnately  prnvingthat  the  grace  rnd 
favour  of  Chrift,  in  the  fweei  effcfts  a|t,  and  in  the  fen- 
fible  apprehenllon  of  it,  miglfV  remaii^n  their  f.  uls,  to 
enlighten,  fanaify,  comfort,  and  quicken  them  more  and 
more,  that  from  thence  they  might  derive  and  draw  abid- 
ing confobtion,  both  in  lite  a.id  death.     Amen. 


T    H    » 


T  H  K 

EPISTLE   OF   St.  PAUL 


TO      THE 


E      P     H      E      S      I      A      N 


Si.  Paul  having  phnlei  a  famcia  shurch  at  Ephefus,  zuhich  was  the  metrcpclh  or  chiff  ciiy  in  Afia,  wherf  he  had 

p'^each'd  the  gofpcl  fcr  three  years  with  eminent  fuccefs,  and  being  nczu  a  prifoner  at  Rome,  he  jujlly  feared  kji  they 

Jhodi faint  in  their  Chriflian  courfe  :   and  accordingly  to  prajcnt  it,  he  writes  this  epflk  to  the  churches  of  Chrift  m 

ojid  about  Ephefus,  to  ejlahlifi  them  in,  t/te  faith  he  had  preached  to  ihxm,  which  lie  was  now  a  prifoner  fcr,  andfooi 

ready  tofcal  with  his  own  Mxd. 

And  here  the  good  providence  of  God  towards  St.  Paul  and  them  is  very  remarkable,  that  though  lie  was  now  a  prifoner 
at  Rome,  yet  mt  fo  clofe  as  to  be  denied  pen  and  paper  :  God  gave  him  favour  in  l/ie fight  of  the  keeper,  and  having 
work  for  him  to  do  in  prifon,  provides  a  keeper  for  his  turn. 

St.  Paul  is  no  fomer  Nero's  prifoner,  but  he  falls  a  preaching  cndroriitng  too.  Happy  was  it  for  Oncfimus//wi 
St.  Paul  wasfent  to  goal,  ivhere  he  was  begotten  in  his  bonds  by  the  preaching  cf  the  gofpel ;  and  as  happy  was  it  for 
the  Ephefians  too,  unto  whbn  he  wrote  this  excellent  cpif  It,  that  they  might  be  the  more  comforled  aiid  corfrmed. 
TIu  devil  had  better  have  let  Paul  alone,  than  thus  iiaprifned  him :  For  na  fooncr  was  he  committed,  but  he  falls  both 
a  preaching  and  mating ;  at  which  the  gates  of  Satan's  iingdimfy  open,  amlfinners  come  forth,  to  hisforrow  and 
fhanu.  Tlicre  a'^no fiuch  ways  to  be  even  with  the  devil  and  his  injlnanenis.for  ell  their  fpite  and  malice  againfl  us 
as  by  doing  ail  the  good  we  pfffibly  can  wherever  zue  come. 

This  excellent  epiflle  divinely  fets  forth  Ihe  great  and  aficniffiing  myferies  of  our  redemption  and  rcccnciliatio^i  by  Jefiis 
Chrifl;  the  freenefs  and  riches  of  God' s  grace  ;  the  admirable  benefts  and  privileges  of  the  gofpcl;  the  marveleoiis  dif^ 
pcnfation  of  God  to  the  Gentiles,  in  revealing  Chrifl  unto  them. 

The  principal  parts  of  this  cpifllc  are  ttuD,  doBrinal,  and  praBical.  The  former  is  contained  in  tJis  three  fiyfl  chapters, 
in  which  he  treats  of  the  fiMme  privileges  of  our  eleBion,  vocation,  jifficafion  and  adoption  ;  the  ■/after  in  the  three 
bfl  chapters,  in  which  he  exhorts  them  to  cmijlancy  in  the  faith,  to  preparation  fr,  and  patience  under  fjfcrina-,  and 
to  live  religioufy  in  every  relation,  by  making  ccnfcimce  cf  relative  duties  one  towards  another,  as  lufhands  and  wives 
parents  and  children,  tnajters  and  fervants,  in  which  the  lift  and  beauty  cf  religion  lies;  anifu  clcfes  and  f huts  v.fj 
the  epiflle,  wfhing  them  all  peace  and  prof perity,  and  a  viutual  increafe  of  love  and  charily,  and  advifing  them  to  ma- 
rufcfl  thefincerity  of  their  kve  to  Chrifl,  by  th  purity  and  incorniptiufs  of  their  lives  and  coiwcrfations. 

CHAP.      I.  eonfolation  to  the  minifters  of  Chrift,  as  well  as  great  fatls- 

Pfa<^ion  to  their  people,  that  their  callino;  is  from  God,,  and 
AUL  an  apoflle  of  jefus  Chrifl  by  the  v/ill  of     not  froin  themfeivcs ;    that  they  fpeak  not  in  their  o\^  n 
God  fo  the  Saints  which  are  at  Ephefus,  and     n^mes,  but  by   commidlon  received  from  Chrilt,  whofe 
to  the  faithful  in  Chrift  Jefus  :  ambaiTadors  they  are.     2.  The  fnperfcription  of  this  epif- 

tie,  the  perfons  to  whom  it  was  direftcJ  and  fcfit,   To  the 

_  Note  here   i.    The  penman  of  this  epiftle  dcfcribed  by    faints  fit  Epbrfm  :    So  they  were  all  at  Ephefus  by  vidblc 

his  name,  Paul ;    by  his  office  <?«  apojlk  ;    by  his  commif-     profefTion,  and  manv  of  them,  no  doubt,  by  real  fjiic)ifica- 

fion  to  tliat  ofEce,   the  will  of  Ccd ;    that  is,  by  the  com-     lion.     All  the  members  of  tiie  vifible  church  are  obh^ed 

mand  and  appointment  of  Qod.      It  is  a  matter  of  great  ° ^^ 


782 


E  P  H  E  S  I  A  N  S. 


CUAV.   I, 


to  be  faints,  and  the  true  and  real  Chriftian  is  a  true  and 
leal  faint  :  Headds,JnJlo  th  faithful  in  Chriji  Jffus, 
throughout  all  Aua.  This  pointed  out  their  duty  to  them, 
to  be  not  only  holy  in  pri)fc(Iion,  but  faithful  in  converfa- 
tion  ;  thefe  two  vioiAs  faints  znAfuithfui,  conjoined,  drnote 
both  their  dignity  and  thcirduty  ;  their  dignity,  in  Handing 
rear  to  God,  as  his  children  ;  thtir  dntv.'in  bt-ing  faithful 
tohim  as  his  fervants.  Lattiv,  He  (l>lcs  them  faints  and 
faithful  tn  Cl;r!ji  Jcfui  ;  intimating,  that  all  our  grace  and 
holintfs  muft  be  holinefs  in  Chrift  Jtfus  ;  that  is,  afledand 
exerciftd  by  ftrcngth  fetched  from  Chrift  Jefus,  and  that  all 
our  hi.linefs  mufl  be  accepted  in  Chrift  Jifus. 

2  Grace  he  to  you,  and  peace  from  God  our 
Father,  and/row  the  Lord  Jefus  Chrift. 

Thcfc  wonls  may  be  confidered  two  ways  :  f  i.)  As  a  re- 
ligious falutation,  taken  from  the  manner  of  the  Jews,  who 
cxpreflcd  their  defires  for  one  another's  welI-doin<j,  by  wifh- 
\n^ptace,  that  is,  all  kind  of  happin.fs  and  profpcrity  to 
each  other  :  Chririianity  doth  neither  forbid  or  abo'lifh, 
but  doth  fpiritualize  and  improve  civility,  humanity,  and 
common  coiirtefy.  (2.)  The  words  may  be  conlidertd  as 
an  apoflolical  benedi<aion,  in  imiialion  of  the  prieft's  blefT- 
ing,  Niunb.  vi.  The  apoflles  were  the  patriarchs  or  fpi- 
rirual  fathers  of  the  church  of  the  New  Tcflamcnt,  as  the 
Ions  of  Jacob  were  of  the  Old  ;  accordingly  they  bLfs  their 
church,  ■^■\\\\\x\g  grace  from  God  the  Father,  or  grace  from 
God  as  a  Father  ;  thereby  denoting,  that  Cod  beflows  not 
his  grace  as  a  Creator  but  as  a  Father  m  Chriit,  in  a  dif- 
crmiinating  way  and  peculiar  manner  :  Ami  peace  from  our 
Lord  Jefus  Chrifi  :  he  being  the  purchafer  of  our  peace,  he 
upon  w  horn  the  chaftil'eiTicnt  of  our  peace  was  laid,  and  he 
that  made  peace  for  us  by  the  blood  of  his  crofs  ;  and  rliere- 
upon  God  of  his  free  grace  accepts  us,  jidlifies  us,  and  is  at 
peace  with  us.  Le.in,,  1  hat  fuch  as  have  received  moll 
g.-ace  from  God,  fland  in  farther  need  of  fupplies  of  grace 
from  him  ;  they  are  thankful  for  peace,  but  they  c»nnot 
content  themlelves  with  peace  without  grace;  they  defue 
both  to  have  the  heart  and  love  of  GodVet  upon  them,  as 
vvell  as  pacified  towards  them  ;  they  defire  to  be  pardoned 
but  above  all,  feek  to  be  beloved  of  the  Father.  ' 

3  BIcfTed  be  the  God  and  Father  of  our  Lord 
Jefus  Chrift,  who  hath  bleffed  us  with  all  fpiritual 
bleffings  in  heavenly //era  in  Chiift. 

O/ferve  here,  i .  The  work  whii:h  the  heart  of  the  aportle 
was  fet^  upon,  and  that  is,  the  wo.k  of  bK fling  God  ;  we 
blefs  God  one  v%ay,  he  bltfTes  us  another  ;  he  Melfes  us 
ifTipcratorioufly,  by  commanding  his  bleflings  upon  us  ;  we 
blefs  him  optativelv,  when  with  thankful  hearts  we  praife 
him,  when  we  wi(]i  well  to  him,  and  fpeak  well  of  him. 
Lord,  wliat  an  infinice  favour  and  priviUge  is  this  voucli- 
fated  to  us  not  only  10  pray  to  God  and  receive  Lleffings 
ffoni  htm,,  but  to  admit  us  to  blefs  him,  and  to  .-iccoimt 
himftlf  lunoiired  by  us,  when  we  acknowledge  him  the 
foi:n:ain  <.f  all  blellings  and  blell'ednefs  fo  us  hi/creattirts  ' 
2.  The  title  undir  which  our  apoftlc  bitircih  him,  namely 
as  the  Cod  and  Father  of  our  Lod  Jefus  Chrifi.  He  dolh 
aot   fay  now  under  tlie  gofpel,  as  of  old  under  the  law, 


Ble/Ted  be  the  God  of  Abraham,  Ifaac  and  Jacob  ;  or, 
BlclTed  be  the  Lord  God  of  Ifrael  ;  but,  RIefJed  he  the  God 
and  Pother  »f  our  Lord  Jrfus  Ckrifi.  Where  wsv,  i.  J-fc 
is  a  God  to  Chrifl,  in  relation  to  his  being  man  :  Chrift 
being  fore-ordained  before  the  foundation  (\i  (he  world  to 
the  work  and  oflicc  of  a  mediator,  i  Pet.  i.  20.  and  the 
Father  making  a  covenant  or  federal  tranfuclion  viiih  him 
from  all  eternity  as  Mediator.  2.  He  is  a  Father  to  Chrift 
and  that  both  as  Go<l  and  man  :  a  Father  to  him  as  God 
by  eternal  and  ineffable  generation,  the  one  being  Deui 
gignens,  \he  other  Deus  genitus  \  tlius  he  was  the  oi'ily  be- 
gotte-n  Son  of  the  Father  ;  and  a  Father  to  him  as  man 
by  virtue  of  the  perfonal  luiion  of  the  two  natures  in  Chrift' 
Luke  i.  32.  Therefore  thut  holy  tlAngJijoUle  called  the  Son 
of  God.  Obfene  3.  The  reafon  why  under  thefe  rtlaiicns  he 
foafFcdionately  blcfTedGod,  namely,  for  beftow  ing  bleflings, 
fpiritual^  bleflings,  all  fpiritual  bk'fllng.<: ;  and  this  is  in  or 
concerning  heavenly  things,  w  hith  tend  to  fit  us  for  heaven 
and  eternal  glory  :  And,  laftly.  All  thefe  things  are  ccn- 
ferrcd  upon  us  in  Chrift  ;  he,  by  his  merit  had  purchafed 
them  :  he,  as  our  Head  and  Advocate,  in  our  name,  has 
received  them,  by  virtue  of  our  union  with  whom  wc  have 
a  right  unto  them,  and  ihallere  long  in  heaven  be  fully  and 
finally  poflcired  of  them.  Behold  here  ihc  tranfcciulent 
bounty  and  liberality  of  our  heavenly  father  :  He  has  more 
than  one  blefling  for  his  children,  he  has  all  fpiritual  and 
heavenly  bleflings  for  them,  grace  on  earth,  and  gkry  in 
heaven  ;  grace,  to  enable  them  to  glorify  him  upon  earth, 
and  glory,  as  the  reward  of  grace  with  himfelt  in  heavfn! 
Rejoice,  O  Chriftian,  in  thy  lot  and  portion  ;  God  him- 
ftlf hath  but  ail  things,  and  fo  haft  thou  :  Has  he  all  fpiri- 
tual bleftings  in  heaven  in  full  pofTeftion  ?  Thou  haft  them 
alfo  in  right  and  title  at  prefent,  aiii  ere  long  fhall  enjiy 
them  in  full  fruition. 

4  f  According  as  he  hath  chofen  us  in  him  be- 
fore the  foundation  of  the  world,  that  wc  fhould' 
be  holy  and  without  blame  before  him  in  love  : 

Our  apoftlc  having,  in  the  former  verfe, offered  up  a  very 
folemn  thankfgivingtoGod,  for  bkflingthe  Ephefians  with 
all  Ipiiitual  bleflings  in  heavenly  things  in  Chrift,  he  comes 
in  this  verfe  to  difcover  and  declare  the  fountain  from 
whetice  all  thefe  fpiritual  bleflings  did  proceed  and  flow, 
namely,  from  God's  gracious  purpofe  in  our  cledion  before 
all  time  :  He  hath  chofen  us  in  him  hefre  the  fcundatitn  of 
the  world,  that  weflKuldhc  holy,  &c.  Where  ohfen'e.  The 
favour  vouchfafed,  eledion  ;  and  the  fruit  and  produft  ol' 
that  favour,  holinefs  of  life  and  ccnverfation.  hole,  i. 
T  he  favour  and  privilege  vouchflifcd  by  Gcd,  He  hath 
chofn  :  This  denotes  the  frecnefs  of  the  favour  ;  he  chofe 
jvhen  he  ir^ght  have  refufed  ;  His  book  of  life  is  a  book  of- 
love,  t!  e  caufe  of  our  love  is  the  objed,  the  realbn  of  God's 
love-  i;  in  himfclf.  2.  Tb.-  fubjed  of  this  favour,  He  hath 
chfen  MX,  us  Gentiles  :  The  jews  nii:ch  gloried  in  thei; 
being  a  chojrn  gcnoation,,  a  peculiar  people  :  we  Gentik-s 
are  a  ch(.!en  generation  alfo:  they  were  beloved  for  their 
father's  fr*ke,  Abraham's  ;  we  <  •'<"■  ■\'^\-  r  i.„  -p^j^ 

aiuiquiiy   of  this  favour,  /^  theuorlu 

that  is,  from  all  ctcrtiify.     Ti.  .j  ;^r.c  tJe  Jews  of^' 

fiCiii 


Chap.  r. 


EPHESIANS. 


783 


from  boafting,  as  they  diil,  that  the  world  was  made  for 
their  Take,  and  that  the  Mcdiah  from  the  beginning  of  the 
woiUI  did  enter  into  a  covenant  with  God  to  redeem  them 
efpicisllv,  dcclart-s,  that  the  dcfpifed  Gentiles  were  ekded 
and  chni'en  bv  God  to  be  an  holy  people  to  hinifclf  ;  and 
all  this,  in  the  ptirpoCc  of  Gixl,  b.  fore  the  foundations  of 
the  world  were  laid.  4.  God  is  Paid  to  have  chofen  us  in 
Chri/i,  as  our  head.  Confider  Chrift  as  God,  fo  we  are 
choftn  by  him  :  /  knozv  ivhom  I  have  chofen,  fays  Chrift  : 
Confider  him  as  a  Mediator,  fo  we  are  chofen  in  him,  not 
ch  >fcn  for  him  \  becaufe,  not  Chrift's  undertaking  for  lis, 
but  the  Fatl^er's  gocxl  pleafure  towards  us,  was  the  fpring 
and  fontal  caufc  of  our  ek-ilion.  The  truth  ii,  God  was 
fo  f.:r  from  chufing  the  Gcn;ilcs  out  of  faith  forcfccn,  that 
he  did  not  chufe  them  for  the  fake  and  obedience  of  Chiifl 
forefeen  :  God  did  not  love  tis  from  eternity,  becaufe  Chrirt 
was  ro  die  for  us  in  lim:,  but  becaufe  he  loved  us  wi-h  an 
evorlafting  love  ;  therefore,  in  the  fulinefs  of  fine,  Chrift 
was  fent  to  die  for  us  :  So  that  the  death  of  Ciuill  was 
the  fruit  and  eftltl,  but  not  the  caufe  of  cur  cl  •Cu<..v\  :  Nc 
other  reafon,  fays  Bithop  Fell  upon  the  ph:cc,  can  ' 
ailigiied  of  this  privilege,  but  the  gcod  pleafure  of  G<;.i  , 
and  if  Chrift's  fuffcrings  were  not  the  caufe  of  our  elefUon, 
much  Icfs  our  own  dcfcrvings,  as  he  adds  there  ;  almij^hiy 
Got!  not  chufing  us  becaufe  worthy,  but  10  make  us 
%vorthy  by  chufing  us.  5.  The  effe£t  and  frui",  the  benefit 
and  end  of  this  free  and  ancient  favour,  thai  we  fhviiii  he 
holy,  and  with 'Mi  hhime  hefre  him  in  kve.  fl.)  H-'inefs 
is  here  declared  not  to  be  the  cau'.e,  but  the  effe<Sl  i)f  our 
eleftion  :  God  chofe  the  Gentiles  from  eternity  to  b-;  h!<; 
people,  not  becaufe  they  were  holy,  they  were  far  enotvjh 
froin  that,  being  afar  off  from  God,  but  defigning  that  they 
thus  gracioufly  chofen  fli^uld  be  holy  ;  initially,  progref- 
fively,  and  perfeveringly  holy  in  this  life,  and  perfeiSlIy  holy 
in  the  next  :  Yet  arriving  at  fuch  a  pcrteflion  here  in 
hojincfs,  as  to  dcmonftrate  us  blamekfs  in  the  account  of 
God,  by  virtue  of  our  faith  in  Chrift,  and  love  to  one 
another.  From  the  \\\\o\e,  learn,  i.  That  God's  beftow- 
ing  all  fpiritual  bleftiugs  upon  us  in  time,  is  the  eftei'l  and 
fruit  of  his  eleding  love  from  all  eternity  ;  He  hath  bUj](d 
us  with  all  fpiritual  Hrjftngs,  according  as  he  hath  ch/fni  us 
in  Chrifl  hfjre  the  ftundatiin  of  tiie  world.  2.  Tiiat  God 
hath  chofen  none  to  happinefi  and  glory  hereafter,  but 
only  fiicli  as  are  holy  in  converfation  here,  holy  in  the 
habitual  frame  and  difpofition  of  their  hearts,  and  in  the 
general  courfe  and  ttnour  of  their  lives  and  a(flions.  3. 
Tha'  fuch  as  are  holy  before  God,  will  endeavour  to  walk 
unblameable  in  the  fight  of  man,  in  the  exercife  of  love, 
and  in  the  praiflitc  of  all  the  duties  of  the  Rcond  table, 
which  are  at  once  evidences  of  our  fincerity,  and  an  orna- 
ment to  our  profcflion. 

5  Having  predeftinatcd  us  unto  the  adoption  of 
children  by  Jcfns  Chrift  to  himrelf,  accordinsj  to 
the  ^ood  pleafure  of  his  will,  6  ^  To  the  praife  of 
the  ^lory  of  his  grace,  wherein  he  hath  made  us 
accepted  in  the  Beloved  ; 

That  if,  "  Having  predeftinatcd  us  Gentiles,  who  in  the 
efttcin  of  the  Jev.s  were  accounted  dogs, to  be  thus  adopted 


fons  and  daughters,  in  attd  by  Jefus  Chrift,  in  whom  he 
hath  made  us  accepted,  t"i  the  abundunt  praife  and  glory 
of  his  free  erace  and  mercy."  Okferve  here,  I.  That  none 
are  the  children  of  God  by  nature;  none  are  born  fons, 
but  made  fons  ;  not  of  their  own,  but  God's  making  ; 
and  in  order  to  this  glorious  privih  ge,  we  were  predeflinatcd 
unto  the  ad',ption  of  children  by  fefus  Chrifl.  2.  The  attri- 
bute mentioned  here  by  the  apoftle,  which  moved  God  to 
predeftinate  us  to  the  adoption  of  children  ;  it  was  the 
glory  of  his  grace  ;  he  mentions  not  the  glory  of  his  holi- 
nefs,  the  gi'-ry  of  hi':  jiifticc^or  the  glory  of  his  power  ; 
becaufe  tli.?  glory  of  his  power  is  ir.anifeftcd  in  making  "f 
the  world,  the  glory  of  his  hoiinefs  in  making  of  his  lav>-, 
the  glory  of  his  juftice  in  turning  the  tranfgreft"ors  of  tl 
law  into  hell  ;  but  h\f,  grace  he  fluws  no  where  f'  mud-.  .... 
in  the  predeftin-^'ion  of  his  chiliren,  and  in  what  he  haili 
predeftinated  them  uaro  ;  he  ftieweth  indeed  all  \v.'\  a'tri- 
butes  herein,  hw  grace  over  and  abov;  all  th"  refi.  3.  The 
ci^rffi  and  fruit  of  this  privi'  !y,  c.f  our  beiriL'pre- 

.',.1  ;„-,,^;  t^  »)>.   n'!-^prioii  in,  and  thst  is,  our 

:  Chrift  tne  Bflovcd  ;  the  word  is 
'  ,  :  hath  made  us  dear,  preci.<us  and 
dcligh'fiil  to  himfelf :  or,  in  one  word,  he  hath  ingratiated 
us.  Here  note.  That  as  Jefus  Chrift  is  in  an  eminent 
manner,  beloved  of  God,  and  accepted  with  him,  l"o,  in 
like  \naru',or,  all  God's  adopted  children  do,  and  lliall  find 
favour  with  God,  and  acceptance  hrough  Chrift. 

7  Iti  whom  we  have  redemption  through  his 
biood,  the  forgivenefs  of  fins,  according  to  the 
riches  of  his  grace  ; 

Our  apoftle  having,  in  the  foregoing  verfes,  cnuinerated 
the  great  and  gloriotis  privileges  which  the  children  of  God 
were  made  p-artakers  of  before  all  time,  coir.es  next  to  dif- 
cover  what  they  are  admitted  to  the  participaiion  of  in 
lime:  And  here  in  this  verfe  he  mentions  two  ot  them, 
namely,  redemption,  and  reniiflion  of  fin  ;  in  whsm  we  ha^t 
redemption  through  his  blcjd,  &:c.  H^  re  mte,  the  privilege 
iiftlt,  rcdcmptiin  \  the  Redeemer,  Jffus  Chriji  in  zvhoni  :, 
the  price  of  this  redemption  p:iid  down,  his  hUod ;  one 
fruit  of  this  redemp'ion  mftanccd  in  for  all  the  reft,  th-j 
ftrgii-enefs  of  fin  ;  and,  laftly,  the  fpiing  or  fclirce  of  all 
this,  the  riches  of  lis  grace.  Learn,  i.  The  dep!orabl.u 
ftate  in.'o  wkich  the  whole  race  of  mankind  was  brought 
by  fin,  namely,  an  eftate  of  ftaverv  and  bondage,  nn.d 
fpiritual  captivity  unto  fin;  rtdemption  firppofes  tl.is  : 
Slaves  and  captives  need  a  Rcdeeiner,  none  cllc  ;  we  are 
all  by  nature  under  flavery  to  fi-i,  to  Satan,  and  the  ciirP: 
of  the  law,  and  the  vt-rath  of  God.  2.  That  there  was 
no  delivery  to  be  had  from  this  ftavery,  but  by  a  pricG,paid 
dov.n  to  the  juftice  of  G"d  ;  redemption  is  a  delivery  b-.' 
ranfom  and  price.  3.  That  no  other  price  did,  or  coulil 
redeem  us  from  our  mLOrrable  captivity,  but  the 'olrnd  of 
Chrift;  we  have  rcdanption  through  his  bk,od.  4.  That  all 
believers,  and  only  they,  iiare  remiflion  of  iheir  fins 
thiough  the  redemption  purchafed  for  them  by  the  blocvl 
of  Chrift.  5.  That  -God's  free  grace,  and  Chiift's  full 
faiisfadion,  do  Hand  well  together  in  the  work  of  redemp- 
ti'-n  and  rcir.i-ftion  of  fin:  True,  God  had  a  fat  isfac^ion 
from  the  hand  of  our  Surety,  Chiilt  Jtius^  but  was  it  not 

frc-s 


H 


E  P  II  E  S  I  A  N  S. 


Chap.  r. 


free  grace  and  rich  mercy  in  God,  to  accept  of  a  Surety  and 
a  Subftituiion,  when  tne  rigour  of  the  law  required  none, 
anti  would  adiric  of  none,  but  demanded  that  the  foul 
which  finned  fhouUl  die  ?  Wa=  it  not  free  mercy,  not 
only  to.  acccjit  a  Surety,  but  to  provide  a  Surely  for  us,  ss 
(JoJ  dill,  and  this  Surety  Ids  own  Sun  ?  And  to  deliver 
up  this  Son  to  a  painiul,  ihamcful,  and  accurfcd  death, 
that  wc  mii'.ht  have  redemption  through  his  blood,  even 
the  forglvcncfs  of  finy,  according  to  llie  riches  of  his  grace  ? 

8  Wherein  he  hath  abounded  to'vard  us  in  all 
-wifdom  and  prudence,  g  Having  made  known  unto 
us  ihe  mvftery  of  his  will,  according  to  his  good 
pitafuic,  which  he  hath  propofed  in  himfclf  : 

That  i-s  in  which  dlfpcnfation  of  his,  namely,  our  re- 
■tkmption  from  fm  and  wrath  by  the  bloixl  of  his  Son,' 
Gnd  the  Father  hath  difcovered  abundant  wifdom,  wonder- 
ful wifi!')rn,  riches  of  divina  wifdom,  to  the  children  of 
men.  TidcinjT  the  words  in  this  fcnfc,  the  obfervntion  is, 
That  God's  lending  his  Son  into  the  world  to  fufFcr  in 
our  ftcad,  and  to  faiisfy  for  our  fin,  was  not  only  sn  aft 
of  fpecial  jjrace  nnd  peculiar  favour,  but  alfo  an  evidence 
snd  dcmonflration  of  wonderful  wifdom  in  God  ;  he  kuth 
Mhoundcd  toivard  us  in  all  ■wifdom  ;  O  that  womierful  wif- 
dom appeared  in  the  contrivance  of  the  work  of  redemp- 
tion, and  in  the  accomplifliment  of  it !  What  wifdom,  in 
appointing  fuch  a  Mediator  as  was  fit  to  reconcile  God  to 
man,  and  man  to  God  !  What  wifdom,  in  laying  the  plat- 
form and  delign  of  the  gofpd  in  fuch  a  way  and  manner, 
ns  at  once  to  advance  the  honour  and  fecure  the  glory  of 
God,  and  to  promote  the  holincfs  and  comfort  of  man  ! 
0//j'tnc,  next.  The  defcripiion  which  St.  Paul  gives  us  of 
the  gofpel,  and  the  preaching  of  it,  it  is  the  myllery  of 
God's  will  revealed  and  made  known  to  a  loft  world. 
Leant,  That  the  gofpcl's  tnethod  for  recovering  and  faving 
I  )ft  finners  by  a  Redeemer,  was  a  myftcry,  a  hidden  myf- 
tcry  ;  it  was  hid  v.heie  all  the  world  coidd  never  have  found 
it,  where  angels  and  men  cptild  never  difcover  it  ;  it  was 
hivi  in  God,  in  his  hrcaft  and  bofom,  in  his  heart  and 
Thoughts;  it  was  hid  from  angels;  nay,  the  cluirchcs  knew 
it  belore  the  angels  ;  yta,  the  angels  learnt  it  from  the 
ehiirches,  Eph.  iii.  lo.  Unto  principalities  and  powers  is 
^iictvn  hy  the  church  the  man'ifejl  zvif'lom  of  Gcd;  and  as  it 
was  hid  from  angel-,  fo  from  the  wife  men  of  the  world, 
1.  Cor.  ii.  8.  We  preach  the  wifdom  of  God  in  a  mvftery, 
even  ih^-  hidden  wifdorn,  which  none  of  the  princes  of  this 
world  knew  ;  nay,  tl>e  gofpcl  was  hid  from  all  the  faints 
of  the  Old  Tcftamenr,  comparatively,  not  abfohitcly  ;  with 
refpeft  to  that  clear  revelation  which  we  have  of  the  gofpel 
no\n^  ir  may  be  faid  to  be  hidden  from  them  then.  O, 
what  obligations  then  do  we  lie  under,  who  live  under  the 
difpenfjtion  of  the  e-jfprl,  to  acknowledge  what  an  infinite 
favour  it  is  from  God  Clearly  to  know  the  myftcry  of  his 
will,  concerning  tlie  redcnip'ion  and  falvati^n  of  poor  left 
Tinners  hv  a  Mediator!  GckI  has  now  rcveale;!  i',  and  he 
delircs  all  nnv  know  and  receive  the  revelatif)n  of  ir, 
rimcly,  the  hidden  myftcry  of  his  will.  0-*/<T7.r,  Irdtly, 
What  was  the  impelling  and  moving  caufe  of  G^d's 
iTiaking  known  the  myfteries  of  his  will  to  a  loft  world  ; 
iit  was  his  ov.;i  gojd  plcafurc,  which  he  had  purpoftd  m 


himfclf;  God's  making  known  the  myftery  of  his  will  by 
the  gofpel,  and  his  cnligh'ening  the  underftanding  of  men 
favingly  to  apprehend  it,  proceeds  cntiiely  from  the  purpofe 
and  pleafurc  of  his  own  good  will. 

10  That  in  thedifpenfationof  the  fulnefsof  times 
he  might  gather  toi»cthcr  in  one  all  things  in  Chrifl, 
both  which  are  in  heaven,  and  which  arc  on  earth, 
even  in  him. 

Theft:  words  difcover  to  u«  the  erd  and  dcfign  of  God, 
in  m.iking  known  the  mvftery  of  his  will,  that  is,  in  re- 
vealing the  gofpel ;  it  was  to  gather  in  one  univcrfal 
church  both  angels  an  1  men,  Jews  and  Gentiles,  under 
Chrift  their  H<ad,  and  by  virtue  of  that  union  to  become 
one  with  the  Father,  as  he  and  Chiift  are  one.  Here  note, 
1.  That  Chiift  is  the  head  both  of  angtls  and  men  ;  an 
Head  of  confirmation  to  the  angels,  of  rcdtinp'ion  fo  fallen 
man  ;  both  angels  and  faints  in  heaven  and  en  ear'h  mrke 
up  one  family,  of  whit  h  Chrift  is  the  Head  :  the  angels 
are  a  part  of  the  worlhippers  of  Chiift  as  wvll  as  we,  '}iey 
a-e  a  part  of  his  family  and  houlh^ld  ;  the  rnt  Is  fill  our 
churches  as  well  as  men,  and  are  prcfent  in  '  ur  congre- 
gations and  afTcmbliris,  T  Cor.  xi.  lo.  2.  T  hat  all  man- 
kind bv  nature,  nnd  as  confidcred  in  thcmfclvcs,  are  under 
a  fearful  difpenfaiion  or  fcaftcring  :  Sin  ha;h  rent  and  ftpa- 
rated  them  from  God,  frf-m  man,  and  from  the  bicftcd 
angels  ;  Gt^lhcpng  tcgell-er  prefiippofcs  a  f  uregi  ing  fcatter- 
ing.  3.  That  the  pi!rp<.fe  and  defign  of  God,  in  dif- 
coverine  the  truths  of  the  gofpel  unto  men,  was  thi  ,  that 
he  might  gather  them  together  into  union  with  Jefus 
Chrift^  ;  that  by  virtue  of  that  union  they  might  be  one 
with  the  Father,  as  He  and  Chiift  are  one  ;  That  in  lie 
fuUnrfs  of  time  he  tn'ight  gather  t'>gether  in  vie  body  in  Chrift 
all  M/n^j  cap-ble  of  eternal  h.ippinefs,  loih  in  hcdven  and 
earth  ;  even  in  him,  who  is  the  Head  of  that  body,  whereof 
angels  as  well  as  men  are  members. 

11  1[  In  whom  alfo  we  have  obtained  an  inhe- 
ritance, being  predcflinated  according  to  the  pur- 
pofo  of  him  who  worketh  all  things  after  the  coun- 
sel of  his  own  will  :  12  That  wc  (hould  be  to  the 
praife  of  his  glory,  who  firft  trufted  in  Chrift. 

Our  apoftle  having  hitherto  fpokcn  of  the  glorious  privi- 
leges of  the  gofpel  in  general,  he  comes  now  to  make  appli* 
cation  of  this  his  doftrine,  firft  to  the  Jews,,  and  next  to 
the  Gentiles  in  particular.  As  to  the  Jews,  who  were  ftrlt 
called  by  Chrift  and  his  aprftlts,  and  who  were  the  firft 
that  trufted  or  hoped  in  Chrift  for  falvation,  before  there 
was  any  conf:dcr?ble  num.ber  of  converts  amcing  the  Gen- 
tiles, he  declares,  that  thcfe  Jcwilli  b.lievcrr,  whereof  V\m- 
felf  was  one,  had,  in  and  through  Chrift,  obtained  a  riijht 
to  be  God's  portion  and  pccu'iar  people  ;  and  that  they 
fhoidd  not,  bv  embracing  the  golpel,  lofe  that  :;ncicnt 
privilege  which  their  forefathers  fo  micktily  boalttd  of,  jnd 
gloried  in  ;  namely,  fo  lie  a  chofrn  gcneraiicn,  and  a 
peiuliar  people  ;  but  together  with  their  being  Gsid's 
portion,  thev  flioukl  h::ve  right  loan  inhcijt.irice  :  In  wh'.m 
tve  have  ohtiiined  an  inlerilr.'ice  \  namely,  an  inheritance  in 
the  Heavenly  Canaan,  the  inheriiana-  of  the  flints  in  light ; 

*     and 


CiiAP.  r. 


E  P  H  E  8  I  A  N  S. 


79- 


and  to  this  inberitance,  fays  he,  you  have  been  appointed, 
Goi  having  t'ore-ordaincJ  that  this  inheritance  fhould  be 
the  p  )ilion  of  all  belici'efs,  and  tiie  confequent  of  faith  in 
Chiift,  by  virtue  of  vrhich  we  become  the  fons  of  God, 
and  all  this  to  the  pr<iife  of  his  :wn  ghry  ;  that  is,  to  the 
inrcnt  that  his  gli.'rioiis  aitiibuies  of  u  ifdom,  goodntfs,  and 
mercy,  niiJitt  be  acknowledged,  and  highly  piaifid.  Leirn 
hence,  i.  That  to  b;  cailid  lo  faith,  andbionght  tobclievc 
in  Chriii,  before  others,  is  a  favour  and  fpccij!  preroga- 
tive, which  foirc  perfoiis  have  above  all  others  :  JVewho  fi-Jl 
heli-jed  in  d riji.  It  is  an  high  honour  above  all  othtrstobe 
jti  Chrift  bef)re  (-iliers.  Rom.  xvi.  7.  lFi:o  were  in  Chrijl 
before  ric.  2.  That  as  all  believers  are  G'xl's  portion, 
and  the  lot  of  his  inheritance,  fo  they  do  obtain  from  him 
right  and  title  to  a  lot  and  (hare  in  an  inheritar.ee  incor- 
ruptible, iindefiled,  and  that  fadeth  not  away,  referved  in 
the  heavens  for  them  ;  //^  havi  chtuim-d  an  inheritance. 
3.  That  Jefiis  Ciiri.t  the  Mediator  is  that  perfon,  in,  by, 
and  through  whom  believers  are  inftituted  to  this  inherit- 
ance ;  In  zvhom  ZLS  have  chained  an  inheritance.  Chrill 
hath  pnrchafed  this  inheritance  forthetn  \  he  has  promifed 
it  to  them  ;  he  has  a!  ready  taken,  and  ftill  keeps  podcflron 
of  it  for  them  ;  and  he  will  put  them  into  the  full  and  final 
poiTeffion  of  it  at  the  great  day.  4-  That  the  great  end 
and  defign  ofGtxl,  in  all  the  diftinguifliing  favours  and 
benefits  which  by  Jcfus  Chrill  we  obtain  from  him,  is  this. 
That  zve  JhiulJ  he  to  the  praije  of  his  glory.  The  words 
may  be  iinderflood,  (i.)  PafTively  ;  the  praife  of  his  glory 
was  to  b;  manifelted  in  them.  (2.)  Actively  ;  that  the 
high  praifes  of  God  were  to  be  fet  forth  by  them. 

13  In  whom  ye  aifo  irvjitd  after  that  ye  heard 
the  word  of  truth,  thegofpel  of  j'our  falvation  :  in 
whotn  alfo  after  that  ye  believed,  ye  were  fealed 
with  that  holy  Spirit  of  pvomife,  14  Which  is  the 
earned  of  our  inheritance,  until  the  redemption  of 
t^he  purchafed  pofTeirionjUntil  the  praifcof  his  glory. 

Here  the  apoftle  recounts  the  favours  and  privileges 
which  the  Gentiles,  as  well  as  the  Jews,  upon  their  believ- 
iiig  Chrift  were  adinitted  to  the  participation  of:  He 
.tlliires  them,  tliat  in  and  through  Chrift  they  had  obtained 
.1  right  to  this  heavenly  inheritance  aifo,  as  well  as  the 
Jews,  having  been  brought  to  truft  and  believe  in  him,  by 
hearing  the  word  of  truth,  the  dodlrine  of  the  gofpel, 
preached  to  thein  :  And  next,  that  they  were  fealed  for 
the  children  of  God,  by  the  fan£lifying  Spirit  promifed  to 
the  fons  of  God,  v.-hich  produced  a  real  renovating  change 
in  their  hearts  and  lives,  and  fo  was  a  pledge  and  carneft 
of,  as  well  as  made  them  meet  and  fit  for  the  heavenly 
Inheritance  ;  the  full  enjoyment  of  which  is  not  to  be  ex- 
pected till  the  laft  day,  when,  and  not  before,  all  believers 
lliall  obtain  compltrie  redetnption,  and  their  bodies  being 
railed,  dhall  be  reuni'ed  to  their  foul<,  and  both  rendered 
perfeftly  and  cverlaftingly  happy.  ■  The  end  ot  God,  in 
all  this  difpenfation  of  grace  and  mercy  to  the  Gentiles, 
being  the  faine  with  that  before-mentioned  to  the  J.ews  ; 
namely,  the  praife  ot  his  own  glorious  grace.  Here  obje-rvc 
I.  That  both  the  Gentiles  and  Jews  arc  faved  by  the  iame 
failli  and  truft  in  Chriit ;    In  whom  ye  alfo  Irufied ;   as  they 


have  the  fame  common  inheritance,  fo  have  they  the  fame 
common  affiance  and  faith   in  Chrift.      2.  That  the  faith 
ot  the  Gentiles  came  by  hearing  of  the  word  :    In  whim  ye 
alfo  trujled,  after  ye  heard  the 'word,   &c.   that  is,   pvefenliv 
after  they  heard,  they  bcli-ved  and  obeyed  :  Col.  i.  6.    Ve 
obeyed fr-.m  the  frji  day  flat  ue  preached  the  gofpel.      What 
a  ihame  and  reproach  is  this  fo  thofe  ainonglt  us,  who  have 
heard  the  gofpel  preached  all  their  da)s,  yet   never  did  \m- 
lieve  or  obey  thegofpel?     3.  A  double  pncomiiim   which 
the  apoftle  gives  the  gofpel  by  which  thefc  Gentile  Kphe- 
fians  were    converted:   he  calls  it,  (i.j  7he  tvc>-d  of  truth; 
thai  is,  a  word  of  the  moft  eminent    and   excellent  truth. 
Th-ire  is  no  truth  that  ever  God  fwore  to,  but  the  truth  of 
the  gofpel.     The  Inw  is  truth  as  well  as  the  fofpcl,  but  the 
lawnasniade  without  an  oath;  had  itbeen'made  withanoath, 
it  had  never  been  recalled  ;  the  gofpel  is  fealed  with  an  oath, 
and  therefore  ftiall  never  be  reverfed.      {2.)  He  calls  it  the 
gofpel  of  Jah:./isn,- and  ihc  gofpel  of  their  (the  Ephefiansj 
Jahaticn.     It  is  called  a  gofpel  of  falvation,  becaufe  the 
matter  of  it  is  falvation,  becaufe  the  offer  of  it  is  falvation  ; . 
and  it   declares  the  only  way  and  means  by  which  loft  fin- 
ners  may  obtain  falvation;  and  the  gofpel  of  I'/f-c/V  falvation,  . 
becaufe  God  had,  by  his  Holy  Spirit,   made  the  preaching  • 
of  this  gofpel  cfTeCtiKil  for  their  converllon  and  falvation, 
Ohferve,  4.  The  privilege  which  the  Ephelian  Gentiles  ob- 
tained, after  they  had   by  fairh  confcnted  to  this  gofpel  of 
falvation,  and  that  was  their  fealing :    After  ye  believed,  ye 
iverefenkd  with  that  H-Jv  Spirit  of  fn-oniife.      Where,  nite. 
That  the  privilege  of  fealing  always  follows  the  duty  of  be- 
lieving, never  goes  before  it.      Scaling,  doth  imply  that 
precious  and  excellent  efteem  which  they  have  with  God  : 
Nothing  but  what  is  precious  is  fealed  by  us:     Who  fcals 
up  dung  and  pebbles  in  a  bag  ?    Bisliavers  are  God"s  jewels, 
his  treafurc,  therefore  feaie<l.   Sealing  alfo  i;  for  f.ifety  ajjd 
fecurity,  for  difcrimination,  and  for  ccnhrination.     The 
l^loly  Spirit,  by  fandifyingof  us,  doth  difcriminateandoif- 
tinguiih  us  from  the  reft  of  the  world,  dclh  fecure  and-: 
prcfervc  us  from  the  fatal  danger  of  a  ruiiions  apoftacy 
and  eloth  alfo  confirm  our  hopesof  the  glorious  inheritance.  - 
5.  That  the  Holy  Spirli^vs  .given  to  believers  in  the  nature 
of  an  earneft  ;  fatidit^ing  grace, wrought  in  the  heart  here, 
is  a  fure  earneft  of  glory  hereafter,  which  is  the  etirni/l  of 
our  inheritance.       An  earneil  binds  the  bargain,  and  is  a 
part  of  the  bargain  ;  if  it  be  but  a  fliilling  given  as  an  ear- 
neft, it  fecures  a  contrafl  for  a  fhoufand  pounds.  Believer.^  : 
are  toconfider  and  look-  upon  grace,  not  barelv  as  grace,, 
but  as  an  earneft  of  glory-     O,  be  thankful  to  God  for  his 
fandlifying   Spirit,  not  only  as  ftibduiag   thy  corruptions,  , 
but  as  a  pledge  and  carneft  of  a  glorious  inheritance.      It  is  ■ 
a  great  comfort  to  find  grace  in  the  foul,  as  fiinctifying,  as 
quickening  and  renewing,  but  a  greater  wiatter  of  rejoicincr 
to  find  it  alfo  there  as  v.'itnefilng,  as  fealing  2 nd-con finning,  . 
as  a  part  of  our  inheritance  ia  glory,   and  as  a  pledge  and 
carneft  of  the  whole.     6.  That  the  Holy   Spirit  of' God-is 
God.     To  fanftify,  to  feal,  to  confirm  our  hearts,  are  di- 
vine operations  ;  he  that  doth    thcfe  muft  be  a  divins  per- 
fon.    True  ;  how  the  Spirit  of  God  is  Goel,  and  how  h? 
proceedeth   from  the  Father  and  the  So.i,  cannot  be  com- 
prehended by  our  realon  and  ih.illow  underftundini's.     Ni 
wonder  that   the  elodlrinc  of  the  Triniiy  is  inexplicabi 

5G,  feei.T. 


jSG 


E  P  H  E  S  I  A  N  S. 


Cn/.r.  I, 


feeing  the  nature  of  Gtxl  is  incomprehcnfible  ;  our  faiih, 
then,  niijfl  alfcnt  to  what  our  reafon  cannot  comprehend, 
otherwifc  \vc  can  never  be  ChriftiJns.  Laftly,  Heaven  is 
Jicre  called  a  pnlledi'in,  and  a  piirchafcd  poiicflion  ;  that  is, 
by  the  blood  of  Chriii.  A  king's  ranlDm  we  account  a 
vafl  fuin;  O,  what  will  our  ratif  jm  by  the  bkrod  of  the 
Sjh  of  God  come  to!  Grace  is  ptirciiaf.d,  and  £;l.)rv  is 
purchafcd,  both  by  the  blood  of  GhrilK  L'.rd!  xvhat'wiU 
that jjlury  come  to  !  incternity  we  fliall admire  ir  butiiever 
fully  comprehend  it. 

1^5  WhercfoVe  1  alfo,  after  I  heard  of  yourfaith 
in  ine  Lord  jefus,  and  love  unto  all  the  fjints,  16 
Ceafe  not  to  give  thanks  for  you,  making  mention 
of  you  in  my  prayers ; 

Oh/i^rve  here,  i.  The  fpccial  duties  which  St.  Paul  per- 
formed on  the  behalf  of  tliefe  Ephclians,  he  gave  thanks 
forlhem,  he  pra)ed  for  them,  and  both  without  ceafing  ; 
1  cec.Jc  not  lo  ^ivc  thanks  Jor  you,  making  ment't-jn  of  you  in 
viy  prayers.  Where  note.  How  eidargcd  St.  Paul's  heart 
\vas  in  thanktulnefs  to  God  for  the  falvation  of  other.":,  as 
well  as  luuvearicd  in  his  endeavours  in  order  to  their  falva- 
tion. This  will  be  one  great  exercifc  of  our  grace  in 
hciven  ;  n.iinely,  thankfulncfs  to  God  for  the  falvation  of 
others,  :is  well  as  our  own  ;  and  verily,  it  ought  to  be  a 
uiighty  argument  to  move  the  heart  of  any  one  to  work 
out  his  own  falvation,  when  he  fees  another,  be  it  his  mi- 
jji;ler,  his  parent,  his  mailer,  or  his  neighbour,  fo  folicitous 
for  it,  and  taking  fuch  care  of  it.  A's/^  farther.  That  the 
«lnries  of  i.rayer  and  praife,  of  fupplication  and  thankfgiv- 
ing,  ought  to  accompany  one  another  :  We  are  never  to 
pray  for  frefh  mercies,  either  for  ourftlves  or  others,  with- 
out giving  |thaiiks  to  God  for  former  mercies.  Befldes, 
ther^  is  no  fuch  cfFcftual  way  of  begging,  as  thankfgiving  ; 
he  thai  is  fpiritually  thankhd  for  what  he  has  received,  en- 
gages God  to  confer  upon  him  the  mercies  which  he 
wanteth.  Add  to  this.  That  holy  thankfulncfs  is  an  evi- 
dence of  true  grace  in  us:  Need  and  want  will  make  us 
beqgars,  but  grace  only  thank^.iv.ers.  Ohjen^e,  2.  The 
occallon  of  St.  Paul's  prayers  and'  praifes  on  the  Ephcfians' 
l-.ehalf;  namely,  his  liaving  heard,  (i.)  Of  their  faith  in 
(Jhrilt  :  (2.)  Of  their  love  tc  all  fjints.  Where,  note, 
How  he  joins  faith  and  love  together,  as  the  two  mofl 
eminent  graces,  and  as  the  two  great  evangelical  command- 
ments, faith  in  Chrift,  and  love  to  faints.  But  how  comes 
lie  not  to  make  mention  of  their  love  to  God  ?  Jnf.  Be- 
caufe  love  to  God  is  fuppofed  and  necelTarily  included  in 
our  love  to  faints,  as  faints ;  for  he  that  loves  ihcm  that 
are  begotten,  much  more  loves  him  that  begettcth  ;  he  that 
loves  the  child  for  the  father's  fake,  loves  the  father  much 
more  for  his  own  fake.  Note  farther.  It  is  love  to  faints, 
as  faints,  and  to  all  faints  without  e.\ception,  that  is, 
the  cvi.lencc  of  true  faith  ;  poor  faints  as  well  as  rich, 
•weak  faints  as  well  as  gifted.  There  are  forward  and  fret- 
ful faints,  padionatc  and  pecvilh  Chrillians,  who  have 
many  inlirmiiies,  great  infirmities  cleaving  to  them,  though 
difaliowed  by  them  ;  yet  thefe  pror'efling  Chrillians  arc 
I/Dved  and  to  be  loved  by  us,  even  as  a  brother  loveth  all 
kif  brother',    for  his  father's  fiitc  that  begat    them  all, 


though  one  be  little,  another  lattic,  a  thin'  rtli 

fickiy.  Lord,  how  far  are  the  prpfeirors  f.  'h< 

pra(fiicc  of  ihisdntj'  ?  How  doth  a  litfledittcRuce  in  |i'i!g- 
n»cnt,  occafion  a  great  deal  of  jiidging,  and  rafh  ccnll.ring 
one  atiothcr  ?  Chrift  hath  reccl\ed  lis,  why  (houtd  v.e  re- 
ject ope  another:  One  heaven  will  hold  us  all  hereafter, 
^'hy  flioiild  r.ot  one  communion  hold  us  licre  r  Vtjily,  if 
children  quarrtl  and  fill  out  with  one  another  3I  a  full 
table,  there  is  an  enemy,  at  their  backs  that  will  quiekly 
take  away  the  voider  :  If  our  herirts  be  nor  turned  fuddcn- 
ly  to  one  another,  Almighty  God  will  certainly  come  and 
fmite  the  earth  with  a  curfe. 

17  That  the  God  of  our  Lord  Jefus  Chrifl,  the 
Father  of  glory,  may  give  unto  you  the  Spirit  of 
wifdoni  and  revelation,  in  the  knowledge  of  him  : 

Thefe  words  give  us  a  fliort,  but  a  very  comprehenfive 
accoimtof  that  alFc(ffionate  prater  which  St.  Paul  put  up  to 
God  on  the  behalf  of  thefe  tphcfians,  newly  converted  to 
Chrillianiiy  ;  in  v.hich,  w./^,  i.  The  pcrl'cn  whom  he  prays 
unto,  (J id,  luider  a  very  endearing  title,  for  the  firengilicn- 
ing  of  his  faith  ;  he  flyles  him,  not  as  the  Old  Teftamtnt 
faints,  the  God  of  Abraham,  Ifaac,  and  Jacob  ;  but  in  ti'.e 
language  of  the  New  Tellament,  7he  God  cf  our  Lcrti 
'jfcjus  Chrijl,  ^n6  the  Fttther  of  glory.  TbeCsd  cf  cur  Lord 
j'fus  Chrifi,  as  he  is  man  and  Alediator,  commiflioned  of 
hiin,  and  fcnt  by  him  :  And  the  Father  cf  pkty,  as  being 
in  himielf  infinitely  glorious  ;  to  whom  all  glory  is  and 
ought  to  be  afcribed,  and  from  whom  alone  it  is  comn-.u- 
nicated.  Learn  hence,  That  as  all  our  prayers  and  requeft 
are  and  ought  to  be  direfted  unto  God  only,  fo  in  order  to 
cur  having  accefs  to  God  with. -iflurance  in  prayer,  it  is  our 
duty  to  apply  to  him  as  a  Father,  as  a  Father  in  Chrift, 
as  a  Father  in  Chrifi  to  us,  and  under  this  notion  and  ap- 
prehenfion  to  ilrtngthcn  our  I'aith  for  the  obtaining  of  what 
vve  afk  in  prayer  :  May  the  Gcd  cf  our  Lord  Jejus  Chrijf, 
the  Father  of  gkry  give  unto  y-ju,  &c.  Note  2.  1  he  great  and 
conpreheniive  bleffing  prayed  tor,  namely,  di\ine  illumi- 
nation and  fpiritual  knowledge  ;  that  is,  a  farther  incrtafc 
of  that  wifdom  and  laving  knowledge  of  divine  myflerics, 
whereof  the  fpirit  of  God  is  the  author.  Learn  hence. 
That  as  fpiritual  wifdoin,  or  the  faving  knowledge  cf  di- 
vine myfteries,  is  neccifary  to  a  Chriflian  ;  fo  t licfe  w  ho 
have  a  good  mcafure  of  this  grace  already  received,  ought  - 
not  to  tit  down  fatisficd  with  it,  but  afpire  after  farther  I 
mcafures  and  degrees  of  it  :  Spiritual  knowledge  is  as  nc- 
celFary  for  increafing  grace,  as  it  is  for  working  grace  in  the 
foul.  Kc/e,  3.  The  title  here  given  tothe  holy  Spirit  of  God, 
he  is  flykd  the  Spirit  cf  11  if dcm  and  meld  ion:  He  being 
the  author  of  all  that  knowledge  in  the  m)fteries  of  rtli- 
gion  which  we  attain  unto,  and  it  being  his  p.-cperwcrk 
and  office  to  reveal  unto  us  the  will  of  God  for  our  falva- 
tion. Learn  hence,  1.  That  believers  thcmfelyes,  who 
are  divinely  enlightened  by  the  Holy  Spiiitof  Goil,  have  yet 
need  of  farther  meafurcs  and  fuller  degrees  of  fpiritual  wif- 
dom. 2.  That  the  way  to  obtain  this  fuller  mcafure  cf  di- 
vine wifdom  and  fpiritual  illutnination,  is  tobeearncfl  with 
God  in  prayer  lor  his  Holy  Spirit.     So  the  apoftlc  here. 

18  The  eyes  of  your  undcrflanding  being  cn- 

h^htcutd. 


Chap.  r. 


E  P  H  E  S  I  A  N  S. 


787 


lightened!;  that  ye  may  know  what  is  the  hope  of 
his  cilling,  and  what  the  riches  of  the  glory  of  his 
inheritance  in  the  faints. 

Our  aportic  proceeds  in  this  verfe,    and  to  the  end  of  the 
cliaptor,   in  a  very  aftcftionare  and  fervent  prayer,  on  the 
behalf  of  tlic  Kphelians  ;  namely,  that  the  bielied  Spirit  of 
C^iJ,  the  author  of  all  divine   illumination,  wavXdfiirther 
open  the  eyes  of  their  nnderflanding,  fir>:icriy  fliut  up  in 
heaihcnith  blindnefs  and  darknefs.that  io  they  might  know, 
{\.)  J Fhnt  ii  the  hope  of  hh  calling  \    that  is,   wliat  high   and 
glorious  hopes  he  had  called  them  unto  ;    for  hope  here,  is 
taken  for  the  object  of  hope,  or  the 'great  and  good  things 
hoped  for  ;     anl  it  is  faid    to   be  the  hope  of  their  ctiUltig  ; 
bccaufc,  at  tlicirconvcrlion  fronThcathenifm  to  chriilianitv, 
they  were  entitled  to,  and  called  to  the  expectation  of  thefc 
cre.it  and  good  things,  which  were  the  objeft   of  hope. 
Where  note.  The  Ephefians  ileplorable  (late  before  convcr- 
fion,  they  were  without  hope  ;  and  the  happy  exchange  of 
their  condition  by  embracing   Chriftianity,  they  were  be- 
gotten to  alivclv  hope  of  glorious  things,  which  before  they 
were  wholly  ignorant  of,  and  ftrangers  to.     As  a  finner's 
miferv  lies  (lot  in  what   he  feels,  but  what  he  fears;   fo  a 
Chrillian's   happinefs  confdls  not  in  what  he   has  in  hand, 
but  in  what  lie  has  in  hope  :      May  you  kmw  what  is  the 
hope  of  his  callltig.     The  iecond  bleiTing  which  he  prays  for 
on  their  behalf,  is,  that  he  may  know  what  Is  the  riches  of 
the  gl'jry  of  his   inheritance  in  the  faints  \    that  is,    fay  fonve, 
what  an  exceedine  glorious  thin<?   it  is  to  be  a  Chriftian  ; 
or,  what  an  exceeding  glory  redounds  to  God,  by  his  peo- 
ple, v  hich  are  his  inheritance,  fay  otiiers:   But  n-.oll  untlcr- 
itand  the  words  as  a  defcription  of  heaven,  which  is  here 
called   an  inheritance,  a  rich  inheritance,  a  gloricms  inhe- 
ritance, in  or  among  the  faints;  that  is,  the  faints  in  heaven, 
who  hold  that  in  polFeliion,   which  the  faints  on  earth  have 
in  hope  and  expectation.     Learn  hence,  That  heaven   is 
the  faints  inheritance.      An  inheritance  is  an  eftatc  that 
belongrs  to  children,  to  all  fuch,  and  none  but  fuch.      It  is 
an  undeferved  polfellion,  and  it  is  a   fure  and  certain  polll-f- 
hon.      Here  Ms/f,  That  Alir.it;hiy  God    is  faid  in  fcripture, 
to  make  heaven  as  fure  to  his  faints,  by  all  forts   of  v\iyj, 
as  r.  man  can  make  an  inheritance  fure  to  his  child.     It  is 
theirs  by  promife,  it  istheirs  by  purchafc,  it  is  theirs   by 
gift,  it  is  tlicirsby  bequelt;  it  is  given  by  will  to  them,  St. 
Luke  xxii.  29.   I  appoint  hy  will  iin/o  \ou  a  kingdom.       Can 
any  thing  be  furer,  or  more   ways  made  ffcure  to  anv  per- 
lon  than  ihis    inheritance  of  heaven  is    to  the  holy  fervants 
ofGo<l?   Bi!t  farther,  the  apollle  calls    \\.  the   riches  of  the 
ghry  of  his  inheritance  \    that  is,    aveiyrichand  exceetiing 
glorious  inheritance  ;   fuch  abundant  riches    and  traiifccn- 
dent  glory  are  found  in  it,   as  overwhelm  theminti  of  man, 
that  here  enters  upon  the  clofccon'.einplation  of  it.  Heaven 
will  appear  to  be  a  glorious  inheritance,   if  we  ccnfider  the 
glory  of  the  pbce,  the  glory  of  the  company,   the  i^lory  of 
the  employment,   and  the  glory  that  will  be  then  and  there 
pu:  upon  our  folds   and  bodic-s.      Lord,  make   us  incet  tor 
this  glorious  inheritance  of  thy  faints  in  light  1 

ig  And  what  i.s  the  exceedin-j  greatnels  of  his 
power  to  ns-ward  who  bolieve,  accordin'^  to  t!ie 
working  of  his   mighty  power;      20   Which  l.c 


wrought  in  Chrifl  when  he  raifed  him  from  :he' 
dead, — 

The  next  particular  which  the  npoflle  prays  for,  on  be- 
half of  the  converted  Epehlians,  is  this,  that  tiicv  inight 
know,  or  fenfihiy  apprehend,  thegreatncfs  of  that  divine 
power,  which  God  had  exened,  firft,  in  their  converfion; 
next,  in  carrying  on  that  work  itep  by  ftep,  in  fpite  of  all 
oppofition  ;  then  in  giving  them  the  extraordinary  gifts  of 
his  Spirit,  as  miracle-,  tongue?,  and  prophecy  ;  alfo,  the 
fandifying  graces  of  the  SpVir,  as  knowledge,  faith,  hope, 
love,  joy,  and  patience,  to  enable  thein  to  go  on  in  fulFer- 
injr  for  Chrift  to  the  uttermofl  ;  and,  hitly.  That  they. 
might  know  the  exceeding  greatnefs  of  that  power  which 
God  will  farther  exert  towards  them  as  believer^ ,  in  railing 
ii|)  their  dead  bovliesto  enter  upon  that  glorious  inheritance 
which  God  by  proinife  infurcd  to  them  ;  which  power,  he 
afliires  them,  woidd  bcarfoinc  likcncfs  to,  and  corrcfpond 
with,  that  omnipotent  power  which  God  put  forth,  in 
railing  Chrift  from  the  dc.id,  and  advancing  him  to  th« 
heavenly  glory,  where  he  is  Lord  of  all.  O/fer-cehera, 
What  an  heap  of  words  our  apofllc  makes  ufe  of,  to  fet 
forth  the  power  of  God  in  the  foul's  converllon  from  the 
power  of  fin,  and  in  the  body's  refurreflion  from  the  power 
of  the  grave  ;  he  calls  it,  "  Power,  the  power  f  God,  the 
greatnefs  of  his  power,  and  the  exceeding  greatnefs  of  hit 
mighty  power,  and  the  power  which  raifed  up  Chriil  from 
the  dead."  Lord  !  what  a  glorious  power  was  that  vvliicli 
opened  our  Redeemer's  grave,  when  he  lay  in  the  heart  of 
the  earth,  with  a  inighty  ftone  rolled  upon  his  fepidchre  ! 
may  the  fame  Almighty  power  break  afunder  all  thofe  bars 
ot  imbelief,  which  keep  our  foul;  under  the  power  and  do- 
minion of  (in  now,  and  at  the  great  day,  break  in  pieces 
the  bars  of  death  and  the  grave,  that  it  may  be  altogether 
impoffible  for  u' any  longer  to  be  hoKlcn  by  them  :  For 
towards  thy  faints,  and  in  order  to  their falvation,  thou  doft 
engage  the  iittermoll  of  thine  attribute?,  the  iittermoft  of 
thy  love,  and  the  exceeding  greatnefs  of  thy  power. 

— And  fethiin  at  his  own  right  hand  in  the  heav- 
enly places,  2 1  Far  aboveall  principality  and  pow- 
er, and  miglit  and  doininion,  and  every  nanic  that 
is  named,  not  only  in  this  world,  but  alfo  in  that: 
which  is  to  come  ;  22  And  hath  put  all  things  un- 
der his  feet, — 

Our  aportle,  in  thefe  word?,  difcovcrs  to  11'  Chriil";  cx- 
alraiion,  or  that  glory  and  dignity,  which,  after  his  refi.r- 
reilion  and  afccnllon,  the  Father  put  tipon  him  as  God- 
man,  or  Mediator,  tar  furpafiiiig  the  glory  of  all  created 
beings.  Now,  this  i^  reprelented  to  aii  bv  the  notion,  and 
under  the  metaphor,  of  Chrift'sy/V/Jflw-f?/  Gid  s  right  hand  : 
This  import?,  (i.j  Fulnef^  of  rtJt  and  pleafure,  that  he 
quietly,  fefurely,  and  «verlaftinglv  pollelfcs  a'i  that  happi- 
nef  and  fati  faction  in  heaven,  which  God  himftlf  i>  p  )f- 
fclled  of,  atiil  df lighted  with, fir  above  all  the  pieafures  and 
delightful  fati  fatStion--,  v  Inch  i.ll  the  glorified  fains  afid 
gloiiui  s  ani;eh  do,  or  can  pf^ffibly  enjoy,  {z.)  It  impUe"! 
a  fulnefs,  of  h(-iiour  and  glory,  of  dignity  und  refpc;t. 
When  Solomon  fet  Bathll)tl-.a  at  his  right-hand,  it  was  i?. 
token  ol-  hcjvQur  ar.d  refpect  to  he  .  Htb.  ii.  c.  we  fr: 
5  G  .'  j  ef.is 


788 


E  P  H  E  S  I  A  N  S. 


Chap.  r. 


Jefiis  to  be  Crowned  witli  glory  nn.i  honour,  filtinir  down  nt 
the  right-hand  of  the  Mijclly  on  high.  (3.)  Chrill's  lilting 
at  God's  ri;^ht-haiid,  imports,  his  having  all  ride,  doir.inioii 
and  powtr  put  into  hh  hand,  to  govern  ail  things,  both   in 
heaven,  and  on  earth.     (4.)   It  imports  and  implies  ability 
.    to  execute  that    power  ;  all  thofc   royal    glorious  endow- 
ments which  God  filled  the  human  nature  of  Chrifl  with, 
to  make  him  fit  to  be  the  Aipreme  Head  rf  his  church,   and 
the  i^rest  and   wife   G(wernor  of  the  world;  all  this  doth 
'God's  fcttinv;  Chrill  at  his  own  right  hand  import  and  im- 
ply.   In  the  next  vcrfc  (the  21  ft.)  the  apoftlc  cxprelVcs  more 
i>laiidy,  what  he  had  faid  in  the  former  verCe  figuratively; 
Gj<!  hath  exalted  Chrift  ffays  he)  fur  ative  all  principalities 
ar.d  pmers,    might  and  (hmini-jn,    and  every  name    that  is 
?i/tpned\  and  hath  put  ail  things  under  his  feet.     Where   note, 
Ci.)  Tlieeminency  ;     [z.)   The  imivcrfality  of  our  Lord's 
exaltation.     Its  cminency  appears   in  the  height  of  his  ex- 
altation ;    heisnot  only  f,iiw,  \,mX  far  ahve,  all  principa- 
lities and  powers,  and  might  and  dominion  ;    and  in  the 
lowncfs  of  the  fiibjcdllon  of  all  things  to  him,  having  put 
all  tlungs  under  his  fct.     And   the    univcrfaiily  of  Chrill's 
exaltation  appears,  by  inftancing,  u^  principalities  and  powers, 
?>::gKi  and  djmini:>i :  under  which  he  comprehends  all  things 
that  are  excellent  in  heaven  and  earth,  angels  and  men,  &c. 
all  creatures  wh.atfoevcr  being  placed  in  a    degree  of  infe- 
riority beneath  him,  and  in  The  loweft   flate  of   fubje($tion 
tindcj-  him.    Whence  we  learn,  I.  That  the  human  nature 
of  Chrilf,  and  his  glorified  body,  by  virtue  of  that  unfpcak- 
able  tinion  between  the  two  natures  of  Chrifl,  his  Godhead 
end  manhood,  is  fo  highly  dignified  and  exalted  in  heaven, 
. th.it  all  the  glory  of  heaven  and  earth,    of  kings   and  ein- 
peror?,  of  fuu',  moon,  and  liars,  of  the  fouls  of  juft  men 
made  pcrfc<St,  yea,  and  of  the  fpotlefs  glorious  angels  them- 
felves,   is  nothing  to  it,   nor  may  be  compared  with    it. 
Cliriit  fits  now  in  heaven,  in  our  glorified  humanity  united 
to  his  glorious  Dtiiy  ;  that  body  which   hung  on  an  igno- 
minious crofs    in  blood  and  gore,  now  (hines  brighter  than 
ten  thotifand  funs  in  the  kingdom  of  his  father.       All    this 
Honour  anil  iiotn:'.ge,  glory  and  praiie,  dominion  and  power, 
is  due  to  our  Lord  the  Redeemer,  as  the  reward  of  his  fuf- 
ferings:  Go<l  hath  fct  him  at  hisown  right-hand,  far  above, 
.all  principalities  an;!  powers.     2.   That  although  the  me- 
diatorial kingdom  of  Chrilf  ihall  ceafe  at  the  blKlay,  fand 
be  dclicered  up  by  Chrift  imto  his  Father)   as  to  the  way 
wherein  he  now  adminifters  it, by  ruling  in  themidft  of  his 
enemies,  whom  h;  fliall  then  have  finally  fubdued  and  de- 
liroyed  ;  yet  hisnauiral  kingdotn,  asGod,  (hall  never  ceafe, 
but    C'-ntinue   in  the  zarld  to  come   without  end.     Thofc 
words  here,  net  only  in  this  world,  but  in  the  world  to  conf, 
do  fhew  the  duration  of  Chrift's  kingly  government,  and 
thathcis  king  for  ever  :nd  ever,  that  his  kingdom  i<  an  c- 
vcrlafting  kiuj-dom,  and  his  dominion  eiidiircth  through  c- 
ternal  asjes. 

— And;;ave  iiiiii  tshi  the  head  over  all  things  to 
.-the  chdrch.  23  Wiiicli  is  his  body,  the  I'tilnefs  of 
.him  that  (illoth  ail  in  all. 

St.  Paul  having  fpokenof  Chrif>'s  foveriignty  ingencral, 
•over  nil  created  beings,  both  in  heaven  and  carih,  in  the 
foregoing  vcrfes,  doth,  iti  the  words  before  us,  declare,  that 


as  he  is  an  Head  of  dominiort  and  atuhorlry  to    the  whole 
creatioti   in  general,   fo  he  ii  an  Head   ot   influence   to  his 
church  in  pariicidar.     Kile,  Chrill  wa^given  ►  v  the  Father 
to  be  the  church's  Head;     Now,  this  metaphor  rf /.n  hend 
implies  feveral   things  ,     As,    (i.)    Emircncv   above  the 
church,  as  the  head    is  above  the  members.    '(2.)  .Autho- 
rity over  the  church  ;    the  head  govern  .  all  the   member?. 
(■3.)  Onencfs  of  nature  betwixt   him  and  his  church  ;     To 
fee  an  head  of  one  nature,    and  members  of  another  ij 
monftrous.     (4.)   It  implies    a    ftrid    intimate  and  clofc 
union   betwixt  him    and  hii  church,  as  betwixt  head  and 
members;  which  union,  as  to  the  members  ot  the   vifible 
church,   i":  a  political  union  ;    but  as  to  the  iinifible  mem- 
bers (real  believers)    the  union  betwixt  Chrift  and  them  is 
myftical,  fpiritual,  fupernatural,  and  indiilrluble.     L.-iftly, 
This  metaphor  of  an  head,  given  here  to  Chnft,  implies  a 
communication   of  influence-  from  himfclf  unto   all    his 
member?;    an   influence  of  common  gift?  to  the    vifible 
members  of  his  body,  and  an  influence  of  fpiritual  life  and 
motion  to  the  invifiblc    members,  true  believers.      Indeed, 
Chrift  is  the    head  of  angels  as  well  as  faints,  but  in  dlt- 
ferent  refpe(5ls;    to  angels,    he  is  an  Head  of  dominion  and 
government,  an  Head  of  authority  and  fuperiority  :   I3ut  to 
his  church,  he  is  an  Head  of  dominion  .^nddiredlion   alfo  ; 
not  only  an  Head  of  authority,  but  an    Head  of  vital  in- 
fluence too:   The  angels  are  Chrift's  honourable    fiibjefly, 
but  faints  are  the  m)ftical  members  of  his  body  ;    the  for- 
mer are  as  the  nobles  in  his  kingdom,  that  attend  upon  his 
pcrlon,  but  the  latter  are  the  endeared  fpoufe  that  lies  in 
his  bofoin.      O  glorious  dignity  of  the  meaneft  believer 
above  the  higheft  angel!     For  as  the  nobles  in  a  prince's 
court  think  it   a  preferment  and  honour  to  wait  upon  his 
queen,   fo  the  glorious  angels  account  it  no  diftionour  to 
them,  to  (erve  and  adminifter   to  the  faints,  to  which  ho- 
nourable oflice  they  are  appointed,  Heb.  i.  14.  namelv,    trt 
be  mini/hring; or  i'ervkeMc Jpirits,  fr  the goidif  thdn  that 
arc  tl>e  heirs  if falvation.       As  the  ch  left  ft   feivants  difdain 
not  to  ferve  the  heir,  fothe  angels  delight  to  fer\c  the  faint.". 
2.  As  the  charadcr  here  given  of  Chrift,    the  head  cf  his 
church  ;  fo  the  honourable  title  put  upon  the  church,  fhe 
is  his  bcxiy  ;    Tie  head  aver  nil  the  church,  uhich  is  I.  is  body; 
not  his  natural,  but  his  myftical  body.     This  implies,  {{.) 
The  church's   union  with  Chrift,  and  her  relation  to  him. 
{2.)    The  chnich's  receiving    influences  from  him,  life, 
inotion,  and  ftrenglh  ;    all  which  the   members  of  the  botly 
receive  by  virtue  of  union  with  their  Head.     (3.)   It  im- 
plies the  duty  of  fubjedion  and  obedience  due   from  the 
church  to  Chrift,  as  from   the  members  to  the  hesd.     (4.) 
It  implies  the  union  and  order  am.ong  the  members   them- 
felves  ;  that  as  all  the  mcmhcis  ot  the  natural  boily   f\mpa- 
tliize  with,  and  arc  fubfervicnt  to  each  other,   fo  (hoitld  all 
the  members  of  the  church,  Chtift's  myftical  btxly,  employ 
ihiir  gifts,  and  improve  their  fimtiions  and  cfhccs  for  the 
general  good  of  the  whole,  .-md  the  mutual  benefit  and  ad- 
vant.^ge  of  each  other,    as  becomes  the  body  of  Chrift,  and 
members  in  particular.     But  tfpccially,  the  churih  is  faid 
l^^re  to  be  the    bo'dy  of  Chrift,  and  He  her  Head  ;     11.) 
With  refpecl  to  a  commtmication  of  influences  ;     Chrilt 
our  head  i«  our  fountain  of  life  ;  our  Head  is  our  heart 
alfo,  aut  of  it  are  the  IJJiies  of  life  ;  from  him  wc  live,  by  him 

we 


Chap.  ir. 


E  P  H  E  S  I  A  N  S. 


789 


\ve  move,  and  rrnr  fpiritual  being  is  derived  from  him, 
ftrengi!icne(i  and  fudaincd  by  him  ;  tlie  whole  church  re- 
ceives fpiritiial  lite,  motion,  and  ftrcngili  from  Chrilt,  as 
the  body  doth  tiom  the  animating  and  enlivening  fotil. 
(2.)  Chrirt  is  called  hctit,  the  henj  of  the  church,  his  body, 
■with  relpecfl  to  a  complication  of  intercll,  as  well  as  a  coin- 
miinica'ion  of  influences.  As  the  head  and  the  body,  as 
the  hnn>and  and  the  wife,  fo  Chrirt  and  his  chtirch  are 
niiitiially  concerned  for  each  other  ;  they  iland  and  fall, 
jive  and  die  together  ;  whatfocvcr  he  has,  is  theirs  ;  they 
have  nothing  but  through  him,  they  have  all  things  in  him, 
and  by  him;  his  God  is  their  God,  his  F.ither  is  their 
l''ather  ;  his  blood,  his  bowel?,  his  tnerir,  his  fpirir,  his  life, 
his  death  is  theirs  ;  and  as  all  that  he  has  is  his  church's,  fo 
all  that  he  did  is  for  his  chnrch,  called  here,  /-•/.(  hdy.  He 
obeyed  as  his  church's  Head;  he  died  as  her  Head  ;  he 
J-ofe,  afccndcd,  and  rei*ncth  as  her  Head,  and  hath  in  his 
church's  name,  taicen  iwirefllon  of  heaven,  as  a  piirchafed 
inherit jnce  for  her.  How  fitly  then  may  Chrift  be  called 
the  Head  of  the  church,  and  the  church  be  called  the  body 
of  Chrift  ?  3.  How  Chrill  came  to  be  the  Head  of  his 
church.  God  the  Father  gave  him  this  authority,  ver.  22. 
And  gave  him  to  be  the  Head  ever  all  things  to  the  church  ; 
that  dignity  and  fiipciiority,  that  dominion  and  power 
■ivhich  Chrift  has  over  liis  church,  is  given  to  him  bv  God 
the  Father;  none  elfe  was  fit  for  it  but  himJclf ;  and  al- 
though it  was  due  unto  hirafelf,  yet  it  mull  be  given  hiin. 
Now,  if  Chrift  did  not  cxercifc  any  authority  over  the 
church  till  it  was  given  him,  what  bold  prefumption  is  it, 
and  will  it  be,  in  any  pcrfon  upon  earth  to  alTume  any 
power  over,  or  to  cxercife  any  office  in  the  church,. when 
never  called  to  it,  nor  authorized  by  Chrift  to  undertake 
it  ?  We  may  demand  of  fuch  confident  undertakers,  as  the 
I'harifees  demanded  of  the  h(>ly  and  hcinble  Jcfus,  Ey  tuhnt 
'axthirily  do/}  thou  do  ihcfc  things  ?  ami  -who  gave  thee  this 
authority  ?  4.  The  high  honour  which  is  put  upon  the 
church  by  beitig  Chrift's  body,  by  this  fhe  becomes  ChrilFs 
flilnefs,  The  church  which  is  hi;  body,  the  fuhicjs  of  him. 
Yet  ;/5.V,  The  church  is  not  the  fulnefs  of  Chrill  peifonal, 
but  of  Chrift  inyflical  ;  not  of  his  natural,  but  myllical 
body  ;  every  faint,  and  every  degree  of  grace  in  a  fui:it,  is 
pjrt  of  Chrifl's  fulnefs.  The  work  of  ^the  miniftry  then, 
is  the  bed  and  noblelt  work  in  the  world,  becaiife  it  is  an 
adding  to  the  fulnefs  of  ChrilL  God  had  but  one  Son  in 
ihc  world,  and  he  inade  him  a  minider:  And  if  increafinrr 
the  nmvibcr  of  converts,  and  adding  to  perfons' grov/th  in 
grace,  be  an  addition  to  Chrifl's  fufncfs,  then  how  glorious 
a  fight  will  the  great  day  afford,  when  Chriil  fhall  hr.ve  all 
his  fulnefs ;  when  there  fhall  not  be  one  faint  wanting,  nor 
one  degree  of  grace  in  any  faint  wanting  ;  when  head  and 
members  (liall  be  both  full,  full  of  grace,  full  of  joy,  full  of 
glory  ;  when  Chrill  Oiall  be  fully  glorified  in  his  faints,  and 
they  cverlaftingly  filled  with  the  fulnefs  of  him  that  filleth 
all  in  aU.  5.  i  he  glorious  title  here  given  to  our  Lord 
Jefiis  Chrill,  as  Head  of  his  church  :  He  fiikth  all  in  all:, 
he  filLtli  all  perfons,  both  angels  and  men  :  he  filleth  all 
places,  lieavc-n  with  glory,  caitli  with  grace,  hell  with  hor- 
ror ;  he  Hllelh  all  ordinances,  prayer  with  prevalcncv, 
preaching  with  efficacy,  &c.  he  filleth  all  relations,  fathers 
\»  it h  paternal  affcdions,  mothers  vviiU  muternal  bowds  ; 


he  fills  all  conditions,  riches  Vv'ith  tlnnkfulncf;,  poverty 
with  contentment. 

CHAP.     II. 

AND  you  hath  he  quickened  who  were  dead  in 
trefpalFes  and  fins. 

Note  here,  I,  The  deplorable  condition  which  the  Ephe- 
fians  were  in  by  nature,  and  all  perfons  with  them,  before 
their  converfion  from  fin  to  God.  It  is  a  (late  of  fpiritiial 
death  ;  the  natural  and  unregeneratc  man  is  a  dead  man, 
fpiritiially  dead  in  lin  :  Our  apoftle  doth  not  f.iy  they  were 
in  a  dying,  but  in  a  dead  condition  ;  not  half  dead,  but  al- 
together dead.  But  how  fo  ?  Not  dead  as  to  natural 
adions,  they  can  cat  and  diink  ;  not  as  to  rational  adions, 
they  can  reafon  and  difcouife  :  not  as  to  ci\  il  adions,  they 
can  buy  and  fell,  bargain  and  trade  :  Nor  is  the  natural 
man  dead  to  moral  adlions  ;  he  can  pray,  read  and  hear 
the  word,  meditate  upon  it,  and  difcourfe  of  it  ;  if  he 
pleafes,  he  can  hearken  to  the  voice  of  God's  judgir.tnts, 
confider  and  call  his  own  ways  to  rttncmhrantc  ;  but  as  to 
fpiritiial  a£ls,  to  be  fpiritiially  pcrfr;rmcd,  here  he  i-^  dead, 
till  quickened  by  a  vital  ad  of  the  Holy  Spirit,  w  hcfc  of- 
fice is  to  enlighten  blind  eyes,  .nnd  \\hofe  delight  it  is  to 
quicken  and  enliven  dead  folds.  But  what  doth  tjiis  fhtc 
of  fpiritiial  life  imply  ?  Aif.  It  doth  fuppofe  and  imply  a 
flate  of  feparation  from  God,  infenfible  of  that  didral 
Aate,  an  impotency  and  inability  to  recover  oiirftlves  out 
of  that  condition,  and  our  loathfomenefs  and  offinfivenefs 
to  Almighty  God,  whilft  we  continue  in  it.  In  flunt, 
every  unregenerate  man  is  a  dead  man,  in  a  double  fenfc  : 
He  is,  (i.)  Legally  dead,  being  tinder  the  condemnatory 
fentcnce  of  the  law  :  we  call  a  man  inider  a  legal  fentence 
of  death,  a  dead  man.  (2.)  Spiritually  dead,  as  being 
deftitute  of  a  principle  of  fpirituai  life,  a  q-uickenfttg  prin- 
ciple to  enable  the  foul  to  pcrtorm  fpirituai  operatians. 
Thus  before  regeneration  are  we  dead,  in  oppofinon  to 
jufiincation  ;  and  dead  in  oppofiticn  to  ian<f{<fic'ation  alfo; 
and  the  fatal  inflrumcnt,  by  which  our  fouls  die,  is  here 
difcovered,  derJ  in  or  by  trcfpafs  and  f-s.  This  is  the 
fword  that  kills  fouls,  and  ciits  "them  off  from 'God  :  you 
hath  he  quickened,  being  dead  in  trefpafs  and  fins.  Kotc^ 
2.  The  choice  and  lingular  privilege  and  favour  vouchfafcd 
to  the  Ephefians,  in  and  under  the  power  of  fpirituai  deaths 
They  were  quickened,  that  is,  made  fpiriiiiallv  aiive,  by  the 
quickeniVig  or  life-giving  power  of  the  Spirit  of  Gofl.'  A 
regenerate  man  is  a  living  man  ;  he  lives  a  life  of  jufiinca- 
tion, which  conlills  in  pardon  of  fin  :  A  condemned  man's 
pardon  is  his  life;  and  he  lives  a  life  of  fanaification, 
having  received  from  the  holy  Spirit  a  utal  principle  oi 
grace  in  all  the  powers  and  faculties  of  the  foul  :  iultifica- 
tion  reconciles  God  to  us,  fandification  reconciles  us  to 
God  ;  juftificariin  takes  away  the  legal  enmitv,  fanciifica- 
tioathc  natural  enjnity  betwJcnGod'and  us.  Here  obf-rvr. 
That  the  psrfo;i  f\'ho  is  fpiritiially  quickened,  is  univerfully 
quickened  s  there  is  not  a  faculty  in  die  fnd  but  is  fpiiru- 
ally  (lead,  and  therefore  not  a  ficu'liy  in  the  foul  but  is  f])irifj- 
ally  quickened  :  As  there  is  an  iiniverfal  pollution  in  every 
faculty,  fo  mult  there  be  an  uuivcrfal  rcnovaiiun  ;    tor  ni> 

fpiiitial 


T99 


EPHESIANS. 


Chap.  ir. 


Jnty  can  be  pel  form eil  wlihnmlt,  no  rp'iriwal  privilege  can 
"be  cnjovcd  without  it,  and  we  can  never  be  lived  hereafter, 
if  not  fpiritiinllv  quiL-kene'l  here  :  But  if  qiiiikcncd  arit;hf, 
we  live  a  divine  liff,  th^  life  'in  fome  ineafurc)  which  God 
himfclf  lix'ts  ;  and  this  iniill  ncciN  be  an  exctilent  life  and 
a-plcafant  life  here  on  cari-h.and  (liall  be  an  cverlaflintjlife 
Aviili  Chrill  in  heaven  !  m^Jontr  Tiveth,  and  hdicvelh  ih 
me,  Jlftill  uevtr  die  ?  Xr.U  3.  The  pcrfon  quickening  de- 
fcribed,  yjit  halh  he  (jutdined  \  that  is,  God  the  Father, 
ivho,  chap.  I.  17.  Is  faid  to  have  given  them  the  fpirlt  of 
iv'ijdini  and  revcht'im,  in  Ire  hiQwUdre  of  limfelf:  Man,  in 
his  natural  (late  coniidcred,  is  unable  of  himfclf  to  quicken 
lii:!)!!.!!  ;  he  doth  not  I'o  much  as  derirc  the  q'.iickcninj^^ 
grace  of  God,  till  God  gives  the  prace  of  delirc.  Alns  ! 
the  iindcrdandini;  is  n;itiir3lly  fo  blind,  the  heart  fo  hard, 
and  the  will  fo  ftoiit  and  ftiibborn,  t'lat  aonc  but  a  divine 
power  can  enlighten  the  one,  and  efHcacioully  incline  the 
other  :  It  is  a  change  of  (lone  into  flelh  ;  of  a  dead  (Inner 
inlo  a  living'faint.  A  change' from  nature  to  grace  requires 
as  ttiiich,  or  more  of  divine  power,  than  a  change  from 
grr.rc  to  ^lory.  To  fee  a  creature  naturally  fililiy,  now  to 
tltlight  in  purity  ;  to  fc-j  a  finner,  that  by  nature  drinks  in 
iniquity  like  water,  now  thi  riling  after  righteoufjicfs  ;  to  fee 
a  man  that  loathed  the  holy  law,  and  holy  ways  of  Gel, 
now  Icnging  to  svalk  in  them,  and  come  to  an  cxatl 
conformity  to  God  in  them:  Thcfe  a<5ls  are  above  nature, 
contrary  to  nature,  and  ci^nfcquemly  the  God  of  Grace  is 
the  aiithor  of  them  :  y:ii  halh  he  quickened. 

2  Wherein  in  (ime  paft  ye  walked  according  to 
llic  courfe  of  this  world,  according  to  the  prince 
■*)f  the  power  of  the  air,  the  fpirit  that  now  work- 
«th  in  the  children  of  difobedicnce  : 

Our  apoflle  having  in  the  former  vcrfe  dcfcribed  the 
I'-phefians  by  their  natural  ("tale  and  inward  condition,  as 
dead  in  trclpafs  and  (ins,  doth  in  this  vcrle  fet  forth  their 
iiiifery  in  refpeft  of  their  outward  convcrfation  ;  they 
walked  in,  and  made  a  condant  trade  of  (in  :  M'herein  in 
'nn:  pa/l  y:  tva'.ked  arcrrding  to  the  courfe  of  ihis  zvorld,  &c. 
Xou;  I.  Their  cnnftant  and  continued  courfe  of  life,  fet 
forth  by  u.\iliing,  a  tnetaphor  frequently  tiled  in  fcripture, 
to  fet  forth  the  tenoiir  ot  a  period's  convcrfation  ;  wherein 
that  i<.,  itT  which  (Ins  in  tiine  paft  ye  walked.  2.  The  path 
in  which  they  walked,  in  fins  and  irefpalfes  ;  this  denotes 
the  abunthince  of  fin  that  was  in  them,  and  committed  by 
them  with  facility  and  eale,  with  fatisfacVion  anifdeli;.;!!!  : 
Walking  is  a  motion,  a  rolimtary  motion,  a  progielllv'^ 
motion,  a  ptbafant  and  delightful  motion  ;  it  is  natural  to 
men  whilll  unregeneratc,  to  walk  in  (In  with  fome  fort  of 
delight  and  pleafiirc  ;  but  alas  !  it  is  the  plcalure  of  the 
hcalt,  and  not  of  the  man,  a  fenfual,  and  not  a  ratiunal 
iati?(a<5lion.  3.  The  guides  which  they  are  faid  here  to 
frJlow,  the  world  and  Sa'an.  fi.}  The  world  ;  that  i«, 
the  corrupt  courfj  and  finful  curtoms  of  the  nun  of  the 
World  according  to  the  tiir.e  and  place  in  which  they  live  ; 
for  thotigh  the  world  alters  in  the  courfe  and  fa/hi  ^n  of  ir, 
from  time  to  lime,  yet  it  is,  and  ever  will  be  the  worlaUllill ; 
and  the  unregeneratc  parr  of  mankind  will  always  walk 
according  to  the  courfe  of  this  woild.  The  fecond  guide 
which  the  Ephclians   followed,  was  Satan,  ftyl-J  here  .i 


•^v 


prince;  in  regard  of  that  mighty  power  which  he  has  in 
and  over  the  men  of  the  world  ;  antl  ihe  prince  tf  the  p</u.<er 
of  the  tiir,  bccaule  he  exercifcs  his  power  (by  God's  per- 
mi(li<in,  in  the  lower  regions  of  the  air  :  All  the  elements 
and  meteors  (loop  to  his  dirciSlion  ;  when  God  gives  him 
leave,  he  can  coinmand  the  (ire,  the  water,  the  wind',  the 
thunders  ;  all  thefe  powers  that  are  in  the  air  he  can  com- 
manil,  therefore  he  is  called  \\Mf  prince  ;  yet  here  is  mat- 
ter of  comfort  to  us,  Satan  is  the  prince  of  the  air  only  : 
If  (o,  when  the  air  lliall  ceafc,  his  kingdom  (hall  cea(e  ; 
when  the  world  is  ended,  his  doininion  and  power  is  ended. 
Again,  there  is  farther  comfort  in  this,  .Satan  is  prince  of 
the  air,  but  Chrill  is  prince  of  heaven  and  earth,  and  the 
air  too  ;  both  our  prayers  whillf  we  live,  and  our  fouls 
when  wc  die,  jiafs  through  the  air,  but  .Satan  can  neither 
inicrecpt  the  one,  nor  (lop  the  other,  in  their  padage  ihiihtr; 
Chrift,  v\lcn  he  afccnded  into  heaven,  went  through  the 
air,  this  kingdom  of  devils,  and  fpoiled  their  principalities 
and  powers  ;  he  entered  heaven  in  the  Hght  of  ihcm  all, 
and  led  them  all  captives  in  triimiph  at  his  chariot,  fo  that 
'he)'  (ball  never  hurt  the  f(-ids  of  his  pcnple,  nor  ever 
keep  them  from  hc.Tven.  Again,  the  devil  is  here  dcfcribed 
by  the  influence  he  has  upon  the  minds  of  Tinners,  he  works 
in  the  children  of  dij-hedicncc.  Satan's  way  of  working  m 
and  upon  obflinatc  and  impenitent  finners,  is  very  powcr- 
fisl  and  elficaciofs.  Hence  it  is  here  faid,  (i.j  That  ihcy 
arc  led  by  SaMn,  they  %valk  according  to  the  prince  of  the 
pozier  of  the  air  ;  that  is,  according  to  his  guidance,  ac- 
cording to  his  mind  anrl  will  .  He  has  thcin  at  his  betk  : 
JJc  f.iys  to  one  (inner.  Go,  and  he  goeth  ;  and  to  another. 
Come,  and  he  ccmieth.  (2.)  They  are  excited  and  sfliftcd 
by  Satan,  he  zvorks  in  /I:em,  and  fuggeds  evil  thoughts  to 
thetn  :  He  fillul  the  heart  of  Ananias  and  Sapphira  to  lie 
unto  the  H^ly  Ghofl  ;  he  put  a  lie  fiili  into  their  hcart.<^, 
and  then  into  their  mruths.  Now  from  hence  we  mar 
infer,  that  the  Holy  Spirit  of  G<xl  doth  alfo  inwardly  work 
in  pious  perfons,  enabling  them  to  will  and  to  do,  accord- 
ing to  his  f)wn  good  plerdiire  :  For  it  is  nnrcafonablc  to 
conceive,  that  the  evil  fpirit  flioidd  have  more  pcwer  over 
the  children  of  difobcdience,  in  whoin  he  dwells,  than  the 
good  Spirit  has  in  thofc  pious  perfons,  in  whofc  hearts  he 
is  faid  to  dwell  :  Surely  the  Spirit  of  God  doth  more  to 
the  fiving  of  fouls,  than  the  devil  can  do  to  the  damning 
of  them. 

3  Among  whom  alfo  wc  all  had  onr  convcrfatioa 
in  times  pad  in  the  luRs  of  our  llefli,  fulfilling  the 
defires  of  the  flcfh  and  of  the  mind  ;  and  were  bv 
nature  the  children  of  wrath,  even  a.s  othcis. 

Our  apofile,  in  thefc  words,  is  fupp ofcd  to  fet  fortli  {].: 
condition  of  the  Jews  by  nature,  as  he  had  done  before  of 
the  Gentiles  ;  and  that  he  declares,  that  even  they  had 
ihtir  convcrfation  amongd  the  number  of  difcbedierit  per- 
fons, and  were  no  lcf<  (.bllinatcly  rcbcllicfs  againit  God, 
than  the  difobcdicnt  Gentiles,  f<)ll('^^  ing  the  ir.otions  of 
their  cornij.t  Infls  and  vile  aHcflions:  Nay,  he  allirms 
roiiiully.  concerning  hiirifclf  :nd  all  the  Jews,  v^i'hout  ex- 
ception, and  as  their  way  arJ  cenirfe,  whilil  unrcgeiierate, 
they  did  whatfocvcr  thtir  corrupt  minds  willed,  liked,  ?««! 
iucliucd  10^  and  as  to  tlitir  (late,  icere  ly  nclure  the  clrildren 

'-f 


Chap.  i. 


E  p  H  E  s  I  x\  K  s: 


V 


/!/' 


C-r 


»fwi-ath,  as  much  as  :li:rrs  :  yea,  even  as  much  as  the 
clefpifcd  Gentiles  were.  Here  ncte,  l.  The  cafe  of  all  men, 
Jews  and  Gentiles,  alike  dcfcribed,  children  of  wrath  : 
that  is,  our  clbte  and  coiirfe  is  Inch  hy  Hafnre  as  deferves 
dtllrii£lion,  as  ttnds  to,  anil  will  end  in  dcflrui^ion,  wirh- 
oiit  the  rcnc^'int;  grace  nf  G.xl.  2.  The  rife  of  this  cafe, 
cxprtlTcd  by  nature,  which  implies,  (i.)  The  term  from 
which  this  commences,  namtlv,  from  the  firfl  receiving  of 
our  beinijs  and  naturts  from  oi:r  immcdratc  parents,  and 
together  with  the  depravation  of  our  natures,  we  received 
an  obnoxioiifni'fs  to  the  wrath  and  ciirfe  of  God.  (2.)  It 
implies  the  ground  for  which  this  wrath  doth  impend  and 
hang  over  iis,  iianicly,  for  that  depravity  of  nature,  which 
fmce  the  fall  is  found  with  us.  Learn  hence,  i.  Tiiat 
ori'.Mn.il  corruption  is  imivcrfal  to  all  mankind,  both  Jew 
2nd  Cjcntile.  2.  That  this  orii;inal  corruption  lead";  to,  and 
^vi!l  Itxl^c  under  ctcrn:.!  wrath,  every  peiTon  in  whom  re- 
^;encration  and  tranfplantation  into  Chriftare  not  found. 

4  But  God,  who  is  rich  in  mercy,  for  his  great 
love  wherewith  he  loved  us,  5  f  Even  when  we 
were  dead  in  fins  hath  quickened  us  together  with 
Chrift,  (by  grace  ye  are  faved ; ) 

St.  Paul  having  fet  forth  that  miferable  ftate,  which  both 
Jews  and  Gentiles  were  in  by  nature,  namely,  deati  in  fins, 
and  children  cf  ivrtth  :  he  doth  next  fet  forth  their  deli- 
verance from  that  woeful  eQate,  by  the  rich  mcrcv  and  free 
grace  of  Goil  :  God,  who  is  rich  in  mercy.  Sec.  Here  n:/e, 
1.  The  author  of  our  deliverance,  G'jd,  snd  the  moving  or 
iinpulfive  cjufe  of  it,  rich  meny  and  great  love.  Where 
cofcn'e,  That  God  hath  done  more  for  us,  infinitely  more 
than  he  did  for  the  angels  :  He  (hewed  love  to  them,  but 
mercy  to  us  ;  they  are  veflels  of  bonour,  but  \vc  are  vcflels 
"t  mercy  ;  the  objcflof  mercy,  is  a  creature  in  diftrcfsand 
milcry.  Note,  farther.  That  all  the  attributes  in  God  are 
fiibjc£lcd  to  his  love  ;  this  is  the  great  prevailing  attribute 
«  hich  fvvays  all  the  reft  ;  which  way  love  goes,  all  attri- 
butes go  ;  mercy,  power,  juflice,  and  wifdom,  they  all 
Nvork  in  fubordinatton  to  love,  they  are  all  at  love's  beck, 
and  love  fets  them  all  on  work  for  the  go(xi  and  benefit  of 
the  objedl  loved.  Note  3.  That  the  love  which  God 
bears  to  the  children  of  men,  is  a  great  love  ;  and  the 
mercy  which  was  fet  on  work  by  it,  is  rich  mercy  \  his 
love  fo  great,  that  it  can  never  be  cxpreffed  ;  his  mercy  fo 
rich,  that  it  can  never  be  conceived  ;  rich  mercv,  is  abun- 
dant mercy,  inconceiveable  mercy,  inexhaullable  inercy, 
fure  mercy.  4.  The  blefled  effefls  and  fruits  of  this  great 
love  and  rich  mercj  in  God  towards  the  Ephefians,  in 
quickening  them  when  dead,  in  faving  them  when  lofl,  in 
doing  all  things  for  them  when  they  had  undone  thein- 
ftlves  ;  God  zvho  is  rich  in  mercy — even  iihen  ive  were  dead 
infin^,  hath  quickened  us  together  with  Chrifl.  Learn  hence. 
That  poor  loff  Gnncrs  do  (land  in  need  of  all  the  riches  of 
mercy  that  are  in  God,  in  order  to  their  regeneration  and 
falvaticn  ;  if  ever  we  be  favej,,  it  is  the  riches  of  mercy 
that  muft  five  us.  Note,  5.  How  liie  apoflle  afcribcs  the 
whole  work  of  their  falvation  to  God's  free  grace,  in 
oppofition  to  any  merit  or  worth  in  the  perfons  to  be  faved  • 
by g'-cice ye  (tre  favcd.  Lear;;  hence.  That  the  dependency 
cm  £i!vation  has  in  the  whole,  and  in  all  (he  gnris  of  it,. 


upon  the  free  grace  of  God,  is  the  great  thing  which  Sf. 
Paul  delighted' to  difrover  and  ir.ake  known  to  lis  here. 

6  And  hath  raifed  us  up  to^etfier,  and  made  z»$ 
fie  together  in  heavenly /(/atYS  in  (jhrifl  Jclus. 

The  apoflle  here  inflances  in  two  branches  more  of  that 
falvation,  which  he  had  in  the  foregoing  verfe  affirmed  id 
be  of  grace,  namely,  tliat  of  our  refurredii.n  and  glorifi- 
Cntion,  \  o\\\  which  are  vet  tocoinc,  and  yet  they  are  fpokcii 
of  as  alreidy  part  ;  whtn  the  Father  raifed  and  glorifieii 
Chrift,  all  believers  were  raifed  and  gloiified  in  him  ;  tor 
in  his  rcfurre£lion  and  glorification,  he  HiJ  not  fuftain  the 
qualitv  of  a  public  pcrfi)n,  rcprefcnting  his  whole  church 
as  their  head  and  hufband  ;  and  accordingly,  believers  are 
and  may  be  faid  10  be  raifed  alreadv,  snd  glorified  already, 
not  in  their  own  perfons,  but  in  Chrift  their  Head  ;  the 
aportle  fays,  God  has  raifed  us  i^p,  and  has  tnade  us  Jil 
together  ;  not  he  fhall  raife  \\s,  anti  zvii!  make  us  fit  ;  to 
denote  the  dependency  which  our  refiirrection  and  glorifi- 
ratinn  has  upon  -Chrift's,  as  the  efPeifls  depend  upon  the 
caiifc,  and  alfo  the  undoubted  certainty  that  they  fliall 
come  to  p.'jfs  ;  Chrift's  refurre<£lion  and  glorification  being 
a  pledge  of  ours.  Learn  henzc,  i.  Tliat  Chriil  rofc  from 
the  deed,  and  afcended  up  into  heaven,  not  as  a  private 
perfon,  but  as  the  cominon  head  and  parent,  loot  and 
reprefentative  of  hi' church  and  people  ;  fo  that  what  he 
has  done,  they  may  be  faid  to  have  done  ;  thcv  rofc  in. 
him,  and  are  fet  down  in  heaven  in  him  ;  and  bleflcd  be 
God  for  the  ■vvcll-groimded  hopes,  that  as  we  fit  now 
together  in  Chiift,  fo  ere  long  we  fliall  for  ever  fit  together 
with  Chrift.  a.  That  Jefiis  Chriil  is  the  caufc  of  our 
refiirrecflion  and  glorification  ;  he  is  the  efficient  caufe,  the- 
meritorious  caufe,  and  exemplary  caufe  of  our  refurredlicii 
and  glorification.  3.  From  the  phr^fe  here  ufed  iA  fitting,. 
and  of  fitting  together  in  Ckrif  ;  that  believers  Ihali  certainly 
partake  of  the  faine  kingly  (late  and  dignity,  of  the  fame 
honour  and  glory,  of  the  fame  delight  and  pleafure,  of  the 
fame  refi  and  tranquility,  of  th.c  fame  fafcty  and  fccuriiy' 
with  Chrifl.  in  heaven. 

7  That  in  the  ages  to  come  he  might  (hew  the- 
exceeding  riches  of  his  grace,  in  hii  kindnefs  to- 
wards us  through  Chrift  Jefus. 

Thefe  words  are  expreffiveof  the  final  c:\\x^i  or  fpecial'" 
end  of  that  falvation  which  God  propiounded  in  his  srr.ciaiis- 
y.'orkings  upon  the  hearts  of  thefe  Ephefians,  nnmelV,  that 
■in  :i!l  prefent  and  fuccecding  ages,  to  the  end  of  the  world, 
he  inight  give  a  convincing  proof  and  example  oi  ike  ex- 
ceeding riches  of  his  grace,  for  the  encouragement  of  the 
greateft  finners  to  hope  for  mercy  in  and  through  our  Lord 
Jefus  Chrift.  Z<f(irw  hence.  That  the  inftances  and  ex- 
amples of  God's  mercv,  grace,,  and  goodncfs,  love  and 
kindnefs  towards  loft  finners,  in  one  age,  are  and  ought 
to  be  an  encouragement  to  future  generations  to  hope'ln 
the  fame  mercy,  to  draw  nigh  to  the  fame  fountain  of 
rich  grace,  for  pardon  of  fin,  and  i-alvation  bv  Chrift.  O  ! 
whqg  we  confider  that  others  are  as  unworthy  as  ourfelves 
(thefe  Ephefians,  fbr  inftance)  have  been  admitted  to  the 
participaiion  of  fuch  divine  favours.  Lord,  wh  .t  encourage- 
ment is  it  to  us,  and- to  others,  to  venture  our  falvation 

upon 


792 


E  P  H  E  S  I  A  N  S. 


Chap.  ii. 


upon  the  fame  grace  !  Verily,  the  primitive  Cltriflians 
vcrc  intended  by  God  as  patterns  of  grace  to  fuccccding 
CIiriAians  ;  nay,  God  did  not  only  defign  tlu-m  as  pat- 
terns, but  as  pledges,  that  he  would  go  on  as  he  had 
begun,  in  after-ages  to  magnify  the  riches  of  his  grace,  in 
the  converlion  ot  the  vilcd  and  worll  of  (inners. 

8  For  by  grace  are  ye  faved,  throuj^Ii  faith  ;  and 
that  not  of  yourfelvcs  :  it  ii  the  gift  of  God  :  9 
Not  of  works,  lead  any  rrian  Ihould  boaft. 

In  tliefc  \v<>rds  our  apoille  informs  the  Ephtfians,  and 
in  liiein  all  fuccccdini^  Chriftians,  that  their  complete  fal- 
v.ition,  from  the  nrl\  to  the  laft,  from  the  lowed  to  the 
hii^heft  ftep,  depends  upon  God's  free  favour  and  grace  in 
Ctiriff,  and  not  upon  any  merit  or  dcfcrt  in  ourfclves  ; 
Avorks  having  no  meritorious  or  cafual  influence  upon  our 
lahation  (for  they  are  not  caufcs,  but  efteds  of  that  grace 
by  which  we  are  laved)  to  the  intent  thai  all  boading  may  ' 
be  excluded,  and  that  all  the  faints  glorying;  may  be  in 
God,  and  not  in  themfelves.  No/e  here  i.  That  believers 
are  faved  already,  in  fomc  fenfc  ;  not  only  becaufe  they 
have  falvaiion  begun  in  their  new  birtli  here,  but  they  have 
already  a  right  and  title  to,  yea,  a  pledge  and  an  earned  of 
I  omplcte  falvaiion:  Believers  arc  faved  here.  2.  l"hat 
the  bcli.".cr's  falvaiion  is  through  faiih  in  Jefus  Chrid.  3. 
That  by  faiih  and  through  which  they  are  faid  to  be  faved, 
ii  not  of  theinfelvcs,  it  is  the_f///  if  God  \  faiih  is  the  gift 
of  God  as  well  as  Jefus  Chrid,  and  the  am  as  nvcclTary 
as  the  other  ;  for  as  the  onlv  way  to  heaven  is  by  Chrid, 
fo  the  only  way  to  Chrid  is  by  faith  ;  as  fin  has  put  a 
vanity  into  the  cre.iture,  fo  unbelief  puts  a  vanity  in  Chrid, 
that  he  ihould  profit  ns  nothing  :  Wredle  we  then  with 
God  in  prayer  for  a  believing  heart. 

10  f  For  we  are  his  workmanftilp,  created  in 
Chrifl  Jefus  unto  good  works,  wliich  God  hath 
before  ordained  that  we  fliould  walk  in  them. 

Our  apodlc  having,  in  the  foregoing  verfes,  afllrted  the 
whole  of  our  falvation  to  be  of  grace,  and  not  of  works, 
Jed  by  magnifying  of  grace  he  flioidd  fcem  wholly  to  fet 
alide  good  works,  and  the  ncccdiiy  of  a  holy  life;  he 
declares  in  this  verfe,  that  Chridians  are  ordained  to  them, 
created  and  prepared  for  them,  and  confequently  they  are 
etfccls  flowing  from  grace,  though  not  caufes  producing 
grace:  IVe  are  his  xvorkmanftiif:  (i.)  In  ournaiural  ca- 
pacity, as  men  :  {7..)  In  our  civil  capacity,  as  fuch  or  fuch 
men,  high  or  low,  rich  or  poor:  (3.)  In  our  fpiritual 
capacity,  as  faints  ;  this  is  intended  here  :  Believers  are 
God's  workmandiip,  as  fuch,  by  fupernatural  renovation 
and  fpiritual  regeneration  ;  they  are  not  only  once  made, 
as  other  perfons,  but  they  are  new  made,  as  faints  ;  not 
by  receiving  iiew  faculties,  but  new  qualities  ;  for  grace  is 
not  a  fiibdantial,  but  a  qualitative  change.  Lord,  as  we 
are  all  thy  workmandiip  by  natural  creation,  let  us  be  fo 
by  gracious  renovation  likewifc  I  Created  in  Ckrifi  Jefus 
una  gcod  zuorks.  Objerve  here  i.  The  manner  ^  this 
workniandiip,  <rM/c</;  this  denotes  two  things  :  ft.)  That 
in  their  new  ^making,  they  were  intended  tr^good  woks  ; 
this  was  Gcd'j  rainJ  aud  mcaijia^,  in  fore-orUainin'^  that 


the)- fi.o:dd walk  in  them:  (2  )  That  in  their  new  making 
they  were  titled  and  prepared  for  good  work;,  therefore 
did  thty  rcctivc  a  new  n^'-urc  from  Cod,  new  principles 
new  afteflions,  new  difpofitions  and  in>  linatior.f,  on  ]  tir- 

rofe  10  (it   them  for  an   holy  life,  fruiitid  in  goijd  v. orks, 
lere  n:lr.   That  as  good  works  are  antecedently  i:i.C(.!I"aiy 
to  f.dvation,   Jo  renewing  grace   is  abfolutely  nectdary  to 
good  works  ;  therefore,  before  ihere  canbe  juv  gofKJ  woik, 
there  mud  be  a  gocnl  woikman,  and   lliut  good  workman 
iriiid  be  God's  workmandiip,  created  a  new   ihiough  the 
power  of  God.     Ohfcrve,   2.    The  meritorious  caufc  of 
this  fpiritual  workinanfliip,  and  that  is  Chiift  Jefus  :    Jt'e 
are  his   ivjrhnanjhip,    created   in   Chri/i    fefus  \    that    is, 
throuiih  the  inteivcning  mediation  of  Chrilt  Jefus.     The 
life  which  we  live  in  this  new  creation  date,  namely,  a  life 
of    holiiK'f>^,  it    is  purchafed  by  his  death,  produced   by  his 
Spirit;  all   fpiritual  life  comes  from  God,  through  Chi  i!t 
•ns  a  Mediator  ;    he  is  a  quickening  Mesd  and  life-giving 
Spirit  ;     1    John  iv.   9.   Cut  fcnt  his  Sen,  thai  ive  might  lite 
by  him  ;    Chrid  is  fird  cur  Ranfom,  and  ihen  the  lountain 
of  life  imto  our    fouh,  created  in   Chrifl  frfus.     3.  The 
final  caiife  of  this  divine   workmandiip,  and   that  is,  fo 
good  ivorhs  :    All  thofe  that  are  new  creatures  are  created 
unto  good  works  ;  fo  that  a  holy  life  is  the   necefiary  fruit 
of  their  new  creation  :    New  creatures  arc  not  to  live  idly, 
much  lefs   to  live   wickedly,  but  to  make  confcience  of 
every  duty,  to  bring  forth  fruit  of  piety  towards  G-.xl,  of 
righteoiifnefs  towards  otir  neighbotir,  of  love  and  univerfal 
charity  towards  all  mankind  ;  w/'A/j  Godhsth  before  ordained 
that  zee  Jhall  ivalh  in  them  ;    that  is,  God  hath  before  pre- 
pared thefe  works  for  us,   and  alfo  prepared  us  tor  them  ; 
he  has  prepared  thefe  works  for  us,  iird  by  his  decree  and 
purpofe  ;    he  has  ordained    the  end,  falvation,  hath  ap- 
p(;ir.ted  good  works  as  the  means  thereto,  by  his  precept 
ar.d  command  :  Mic.  vi.   8.  He  hath  Jheued  thee,  0  man, 
zvhal  is  gad,  ^'c.     And  as  God  hath  prepared  thefe  works 
for  Hs,  fo  hath  he  prepared  us  for  them  by  his  holy  Spirit, 
making  our   hearts  fit   for  our  work,  by  tnlightning  our 
minds,  and  inclining  our  wills.      Learn  hence,  That  new 
creatures  are   both  ordained  and  obliged  to,  and  alfo  fitted 
and  prepared  for  good  works  ;    God  will  have  his  children 
didingiiidied  from  others  by  the  good  they  do,  as  well  as 
the  devil's  children  arccharrifteiized  by  the  inifclief  which 
they  do.     Ohfcrve,  ladiy.  The  conlt.mcy  of  the  Chridian's 
duty  declared,  with  reference  to  good  works  ;  he  is  to  xvatk 
in  tJ:em.     Now  walking  denotes  and  implies  both  a  way 
and  adlion.     IVaHing,  (i.)    It  implies  a  way;    and  inti- 
mates plainly  to  us,  that  good  works  arc  the  way  and  means- 
to  obtain  falvation  :    We  can  never  come  at  hea\  en  as  the 
end,  but  by  walking  in  the  path  of  good  work>  as  the  way 
End  means,     (a.)  An  aflion  ;    jtW/t/'n^denoies  fpcntaneity 
in  the  principle,  progrefs  ar.d  pcrfeverancc  in  the  motion  ;. 
he  that  valkv,  goes  forward,   gets  ground,   gives  not  over 
till   he   comes   to  his  journey's  end.     A  good  man  is  as 
diligtnt  and  zcalour,  as  condant  and  pcrfevering  in  good 
Wotk?,  as  if  he  were  to  be   faved  for  them  and  by  thcn\;. 
nnd  ;,t  the   fame  time   relies  by  faith  on  the  merits  of  ihc 
Mcd'ator   for   his  acceptance  with  God,  renouncing  all 
confitlence  in  his  own  good  woiks  ;    he  kno^v>.  they  csnnot 
judity  ihemfchis,  much  kfs  can  they  judify  him,  who 

ha« 


Chap,  ii. 


E  P  H  E  S  I  A  N  S. 


has  a  better  righteournefs  tlian  that  of  Jiis  bcit  obedience, 
to  denominate  him  righteou!  in  ihe  fight  of  God.  Thus 
are  we  Cod's  luorkman/h'ip,  created  in  Chrlji  Jefus,  &c. 

11  Wherefore  re'-.iember  that  ye,  i«w^  in  times 
pafTed  Gentiiesin  the  flefh,  who  are  called  Uncir- 
cumcifion  by  that  which  is  called  the  Circumcifion 
in  the  flcfli  made  by  hands  ;  12  That  at  that  time 
ye  were  without  Chrifl,  being  aliens  from  tlic  com- 
monwealth of  Ifrael,  and  ftrangers  from  the  cove- 
nants of  proMiifc,  having  no  hope,  and  without 
God  in  the  world: 

Ourapoftle  doth  two  things  in  thefe  two  verfes  :  ObCerv! 
I.  He  call i  upon  the  Ephefians  to  remember  iheir  former 
miferabie  condition  before  converfion,  when  they  were  in 
their  heathen  and  unregentrate  Itate,  when  they  were  Gen. 
tiles,  and  reproached  by  the  Jew  s  for  being  uncircunicifed, 
and  lot  ked  upon  by  the  Jews  as  dogs ;  he  calls  upon  them 
here,  to  remember  their  obligations  to  God    for  bringing 
them  out  of  this  miferabie  Hare  and  deplorable  condition  : 
Remember  that  in   times  fnj]  ye -jjere  GtnlHet    inthefleflj. 
Learn  hence,  That  believers,  remembering  ^nd  calling  to 
mind  the  iin  they  were  guilty  of,  and  the  mifery  they  were 
cxpofed  to,  in  their  natural   and  unregenerate  ftate,  may 
many  \vay^  be  ot  (ingul.ir  ufe  and  advantage  to  them,  and 
be  fpiritually  improved  by  them  ;   namely,  thus,  (i.)  To 
excite  us  to  magnify  the  greatnefs  of  God's  love,  and  to 
admire  the  freenefs  and  riche-,  of  his  grace  :   Thiswefliall 
certainly  do,  when  we  rememberthat  where  fin  abounded, 
grace  did  much   more  abound.   (2.J   To  inflame  our  love 
that  much  was  forgiven  her.   (3.)  To   increafe  our  godly 
forrow  for  Im  ;  then  JJmll  they  be  confounded   when  they 
remember  that  I  am  pacified  towards  them  for  all  their 
abominations,   Eiek.  xvi.  63.    (4.)  To   quicken  us  up  to 
greater  zeal  and  induftry  for  God:  It  wasthe  remembrance 
of  what  Paul  was   before  converfion,  that  fired  him  with 
holy  zeal,   and   carried  hmi   fordi  with    fuch  vigour  and 
induftry  after  his  converfion,  that  he  laboured  mere  abun- 
dandy  than  all  the  apoftles,   (j.)  The  remembrance  how 
bad  we  were  ourfelves  before  converfion,  will  be  ..  fpetial 
mean  to  keep  up  our  hearts,   in  hopes  of.   in  prayers  for 
and   endeavours   after   the  converfion  of  others,  though 
very  bad  at  prelent  :   IV/m  they  are,  th.t  thou  once  wert  • 
and  '.vhat  thou  art,  that  they    may  alfo  be       Ohferve      o' 
That  as  St.  Paul  does  put  the  £phefi,„s  i„  mind  of 'thei." 
former  miferabie  condition,  in  their  heathenilh  and  imrc- 
generate  ftate  ;     fo  he   does  particularize   the  .^ame,.  and 
branch  it  forth  mto.ts diftinft  parts  and  members.   When 
tliey  were  unconverted   Gentiles,  f,.j  Tl-ey -^rre  ,ui,hcut 
Chr.J}'  that  IS   without  the  knowled^reof  ChHit,  without 
anv  relation  to  h.m,  or  interel.1  in  him,  without  any  union 
.4-^,d  comm.in.on  with  him,  without  anv  comniunicaion^  .f 
1.  e  and  light     of  grace  and  holinef.,  of  joy  and  comtor 
of  pardon  and  proreftion,  received  from  him  :    ,  hev  did 
rot   dikern    any   excellency,    „„r    talle  any  f^e.tne'fs  in 
Clirill ;  and  con  equen.ly  had  no  love  to  him.  nolon.ing" 
after  him,  no  dehght  or  fatisfaft  «n  in  him     Ah,  mif^'^nlk 
condition  of  a  ChniUefs  foul!  ,f  J.ou  art  wuhout  Ch    ft- 


793 


thou  art  without  the  fpirit  and  graccof  Cbrift  to  enlighten 
thee,  to  quicken  thee,  to  fan^ify  and  lave  ihte.  h..) 
They  -ojere aliens  from  the  crr.mtniueatth  cf  Ifrael ;  that  is 
they  were  no  members  of  Chrifl'schurch,  either  vVible or 
invifible;  they  did  not  fo  mach  asprofefs  tliemfelves  toba 
a  people  that  Hood  in  any  relation  to  Cod  ;  they  were 
unchurched  Gentiles;  for  in  the  Jewry  only  was  Gcdknjwn, 
and  his  name  great  in  Ifratl,  Plal.  Ixxvi.  j.  Verily,  what- 
ever the  world  thinks  of  it,  it  is  a  very  great  favour  from 
God,  to  be  born  within  the  pale  of  the  vifible  church,  and 
to  have  com^iunion  with  her;  for  thereby  we  partake  of 
many  excellent  privileges,  namely,  the  word  and  facra- 
ments,  the  communion  of  faints,  together  with  the  offers 
of  Chrifl,  and  falvation  by  him.  (3  J  They  ijere  Jlrar.gers 
for  which  reafon  it  is  here  by  the  apcflle  ^zWcA  covenants, 
to  the  covenant  ofpromifc  ;  that  is,  to  the  covenant  of  grace* 
firft  made  with  Adam  after  the  fall,  then  with  Abraham, 
Ifaac  and  Jacob,  afterwards  with  Ifrael  upon  mount  Sinai ; 
in  the  plural  number,  though  it  was  always  one  and  the 
fame  covenant  in  fubftance  ;  and  its  bring  called  therov^-- 
nants  ofpromife,  feems  to  point  at  the  proniilc  made  to 
Adam,  Gen.  iii.  15.  that  firft  grand  original  promife,  of 
which  promifeall  the  followingpronVi'eswere  but  branches, 
or  more  full  explanations.  Now  the  Ephefians  are  here 
laid  to  be  flrangersto  thecovenantsofprcmife  ;  becaufe, 
as  Gentiles,  this  covenant  was  never  revealed  to' them,  nor 
any  offer  of  it  made  by  the  miniflry  of  the  word,'and 
confequently  they  could  have  no  aclual  interefl  in  tlie 
bleflmgs  and  privileges  of  it.  This  intimates  to  us  that 
for  men  to  live  and  die  without  an  offer  of  the  covenant 
of  grace  made  unto  them,  is  a  woeful,  fad  and  dangerous 

condition,  becaufe  their  falvation  is  rendered  in  an  ordinary 
way  impofiible,  forafmuch   as  the  terms  upon    which  faf- 
vation  maybe  had,  are  concealed  from  them.   (4.)  They 
were  without  hope  ;  that  is,  they  were  without  thegraceof 
hope,  and  without  the  means  of  hope  ;  they  were  without 
hopes  of  redemption,  without  hopesof  pardon  and  recon- 
cihation, and  confequently  without  any  well-grounded  hope 
of  eternal  life  and  falvation  :   Such  as  are  Chrilllefs,  mull 
be  hopelefs ;  fuch   as   are    without  faith,  mufl  needs  be 
without  hope  ;  at^d  fuch  as  are  without  the  promife,  muft 
necefTarily  be  without  faith;  for  thepromifeis  the  ground 
of  faith,  and  faith  is  the   ground   df  hope,     ifrtrw,  That 
for  a  perfon  to  be  without  a  well-grounded  hope  of  future 
bappmefs  is  a  very  deplorable  ftate  and  condition  •  but  all 
fuch  as  are  without  the  paleofthe  Chriftian  church,  with- 
out the  bond  of  the  covenant  of  grace,  without  the  offer 
of  a  Saviour  in  the  gofpel,  they  muft  be  without  hope 
even  \\\  this  life,  and  lb  are  of  all  men  moft  miferabie    fc  ) 
1  hey  were  'ai;th,.ut  God  in  the  world;  that  is,  wiihout  tiie 
knowledge  of  the  true  God,  without  worfiiipping  of  him 
as  God,  withpur  any  affiance  «r  truft  in  him,  without  per- 
forming any  obedience  to  him  ;   Not  that   the  Ephefians 
and  other  heathens  l.ved  without  all  .fenfe  of  a  deity    for 
th(y    worlh:p,->ed    falfe  gods   obimdautly  ;, tut  they  lived 
wK.houtany  lenfc  or  fenfiblc  apprehcnfion  of  the  majefty 
and  holinefs  of  the  true  God  :   Now  this  is  to  live  witliout 
God  in  the   world  ;  and   verily,  fuch  a  life  isworfe  than 
death.     The  apoftle  calls  .ill    the  Gentiles,  not  only  the 
barbarous   and  iavage,  but  the  beft  goJillied  and  civilized 
^  '•^  nations, 


794. 


EPHESIANS. 


Ch  /lp.  II. 


n»Ttrtns,  <7f/;f//7/.becaufe  they  wanted  the  right  knowledge 
of  (lod  by  and  ihrnu^h  a  Mtdiator;  there  is  nokiio^vin^ 
Ood  acceptably,  except  we  know  him  in  Chrill,  and  ap- 
proach unio  him  by  CiirHl.  In  this  afFirfting  manner 
di)th  our  apoftle  (et  before  ihe  Ephc(l;,ns  their  dark  and 
■d'final  flatc  whilft  Gentiles,  and  before  brought  into  tl»e 
Chriftian  church,  by  preaching  the  gofpel  of  Ciirifl  unto 
thfni ;  "  they  were  without  Chriit,  aliens  from  the  coin- 
iiit>n-.ve.ilth  of  Ifrael,  Itrangers  from  the  cuvenanis  of  pro- 
niife,  having  no  hope,  and  without  God  in  the  world." 
Goii  grant  that  every  unregenerate  firmer  may  think  of 
it,  till  his  heart  and  foul  are  affected  with  it  ! 

15  But  now  in  Chiift  Jefus,  ye,  who  fomctimcs 
were  af^irofF, arc  made  nigh  by  the  blood  of  Chrift. 

The  apoftle  having  fct  before  the  Ephefuns  the  bl.ick 
and  dark  part  of  their  live?,  before  their  converfion  to 
Chriftianity,  in  the  foregoing  verfe  ;  comes  here  in  this  to 
acq'jaint  them  with  the  bleiFed  change  which  was  madein 
their  ftate,  and  by  whom.  Now,  fays  he,  in  or  byChrift 
]cfu«,  J*",  "wio  were/ometimes  afar  ojT'.'ian'ely,  From  Chrift, 
bis  church,  his  covenvit,  from  laving  hope,  and  from 
God  himfelf,  are  made  as  nigh  as  the  Jews,  and  have  as 
much  right  to  expeift  the  aforefaid  benefits  a*  they,  the 
blood  of  Chnlt  having  purchafed  them  for  you.  and  fe.iled 
them  for  you  :  JV,  tkat  were  before  afur  off,  are  now  made 
rt'gh  by  the  hhod  of  Chr'ifl.  Where  note.  That  perfons 
who  arc  moft  remote,  and  at  the  fartheft  diftance  from 
Cod,  are  fometimes  unexpectedly  brought  home  unto 
him  ;  Te,  vjho  were  afar  off,  are  now  made  nigh.  Note,  2. 
That  it  is  owing  to  the  blood  of  Chrift,  to  his  death  and 
fu'rerings,  that  any  loul  is  brought  intoa  Hate  of  nearnefs 
unto  God,  and  finds  acceptance  with  him  :  Te  are  made 
nigh  by  the  hlood  of  Chrijr. 

14  For  he  is  our  peace,  who  hath  made  both 
one,  and  hath  broken  down  the  middle  wall  of  par- 
tition between  us  15  (Having  abolifhcd  in  his 
flefti,  the  enmity,  even  the  law  of  commandment*, 
contained  in  ordinances,  for  to  make  in  himfelf  of 
twain  one  new  n\7in,fo  making  peace; 

He  is  our  peace;  that  is,  fi.)  He  is  the  Mediator  of 
our  peace,  the  great  peace- maker  betwixt  God  and  man. 
(^2.;  He  IS  our  peace  ;  that  is,  the  purchafer  of  our  peace.^ 
(3.)  He  is  our  peace  ;  that  is,  the  eJtablifher  of  our  peace. 
All  which  is  to  he  underftood,  not  only  of  peace  betwixt 
God  and  man,  but  alio  beiwixt  man  and  man  :  who  hnth 
made  both  one  •  that  is,  both  Jews  and  Gentiles  one  church. 
Here  note.  That  there  was  a  very  great  and  deep-rooted 
enmity  betwixt  Jews  an<l  Gentiles,  until  Chrift  purchafed 
the  peace  and  reconciliation.  The  Jews  derided,  fcorned, 
and  bated  the  Gentiles,  as  unclean,  compared  them  to 
dogs  and  fwine  ;  The  Gentiles,  they  reproached  the  Jews 
for  circumcifing  their  fledi,  efteemcd  them,  of  all  nations, 
the  worft  ;  and  would  hold  their  nofe  at  the  Jews  when 
they  met  them,  and  cry,  0  fvlentes  'judxi!  O  ye  ftinkmg 
]ews  !  and  turn  away  their  eyes  from  thcHi.  Le/^rn,  from 
iienre  then,  That  the  uniting  of  both  Jew  and  Gentile 
into  one  church,  was  one  blefled  efFeet  and  fwect  fruit  of 


the  purchafc  of  Chrift's  blood  ;  Chrift's  offering  of  him- 
felf was  intended  as  a  facrifice  tor  eninitiei  between  man 
and  man  as  well  as  for  enmities  between  God  and  man ; 
He  is  rur  peace,  who  hath  made  both  cite.  Clferve  next. 
What  Chrift  hath  done  in  order  to  his  making  peace  be- 
tween Jew  and  Gentile  ;  (t.)  He  bai  aool.fhed  the  cere- 
monial law,  called  here  a  parlition-will  between  the  Jews 
and  the  Gentiles  ;  in  alliilion,  no  doubt,  to  that  wall  in 
Solomon's  temple,  which  feparated  the  court  of  the  Jews 
from  that  of  the  Gentiles,  that  they  could  never  come 
at,  or  look  at  one  another.  So  that  this  partition-wall 
being  faid  to  be  broken  down,  intimates  to  us,  that  Jew 
and  Gentile,  who  before  had  two  manner  of  religions,  the 
one  in  and  under  a  covenant  v  ith  God,  the  other  afarofF, 
and  without  God,  yet  now  by  Chrift  are  both  adopted 
into  the  fame  church,  partakers  of  the  fame  covenants, 
incorporated  intothefame  faith, intitled  to  the  fame  glory. 
(2)  Chrift  has  aboliflied  the  enmity  and  perpetual  ftrife 
which  was  pccafioned  betv.een  Jew  and  Gentile,  upon  the 
account  of  the  obfervation  of  the  ceremonial  law,  and  the 
ordinances  thereunto  belonging  ;  He  hath  aholi/hed  the  en- 
mity ;  ihatis,  the  ceremonial  law,  which  made  rhe  enmity 
between  them.  The  ceremonial  law  was  the  caufe  and 
continuer  of  that  enmity  which  was  betwixt  Jew  anil 
Gentile:  Th\shci\]ed,rh  law  of  onunandmtnts  contained 
in  ordinances  ;  becaufe  Almighty  God  did  aftually  feparate 
the  Jews  from  all  the  world,  by  giving  them  ordinances 
and  commandments,  judicial  and  ceremonial  laws,  con- 
taining many  vifibtc  anc'  external  obfervances,  which  for- 
bade thtm  to  communica'e  with  the  Gcnnle  world.  Now 
Chrid  being  come  in  theflcfh,  all  thofe  obfervances  ceafed, 
and  thofe  legal  ordinances  vanilhed  a«ay:  All  nations 
become  blefled  in  Chrift,  and  Jews  and  Gentiles  bfcome 
one  church,  both  alike  the  people  of  God,  both  admitted 
equ.dly  into  covenant,  and  both  alike  blcflVd.  Here  mtep 
That  the 'moral  law,  fummarily  c*  mprifed  and  coinpre- 
hended  in  the  ten  commandments,  was  no  part  of  the  par- 
tition-will  between  Jew  and  Gentile;  nor  the  death  of 
Chrift  abrogate  this  law,  or  is  it  at  all  aboliflied  ;  but  it 
was  the  law  of  ceremonies  only,  which  the  fufferings  and 
death  of  Chrift  put  an  end  unto  ;  for  when  he  died,  they 
all  vaniflied  ;  as  the  fliaduw  difappears  when  the  fubftance 
is  come. 

1 6  And  that  they  might  reconcile  both  unto  God 
one  body.)  17  And  came  and  preached  peace  to 
you  which  were  afar  off,  and  to  them  that  were 
niah.  18  For  throuLih  him  we  both  have  accefs 
by  one  Spirit  unto  the  Father. 

Obferve,  1.  Our  apoftle  had  declared  in  the  foregoing 
verfes,  that  one  end  of  Chrift's  de.ith  "as,  to  mike  peace 
between  Jew  and  Gentile  ;  here  he  aflures  us,  a  fecond 
end  was,  to  make  pe.ice  between  God  and  man,  that  he 
might  reconcile  both  Jew  and  Gentile,  thus  united,  to  an 
offended  God.  This  he  did  by  the  facrifice  of  himfelf 
upon  the  crofs,  whereby  he  did  deftroy  that  enmity  which 
was  betwixt  God  and  man,  by  undergoing  the  p^jnifliment 
of  fin,  the  caufe  of  that  enmity.  Learn  hence.  That  in 
order  to  our  reconciliation  with  God  and  being  at  peace, 

with 


Chap,    ii. 


E  P  H  E  S  I  A  N  S. 


195 


with  him,  a  price  was  paid  by  Chrift  upon  the  crofs,  to  fa- 
ti.vfy  ilivine  juftite  .ir.J  atone  divine  d  Iplealure.     Ohftrvf 
next,  Thit  Chrilt  having   purchafed  peace,  he  came  and 
frt-ached  peace  ID  both  Jcv^^  and    Gentiles;    to  the  Geti- 
til-s,  r.iid  here  lo  be  ufar  of,  and  to  the  Jews,  that  -.arre 
tugh:  but  how  did  Chrift  peadi  to  the  Gentiles?  Where 
do  we  read  that  he  ever  did  To?   /mf-.ucr.  Though  he  did 
not  in  hif  o  a  n  pei  fun  preach  peace  to  the  Gentiles,  yet  he 
gave  {oniniifTion  to  the  apodles  to  preach  to  them,  Matt, 
xxviil.  and   they  and    their  fucceffiir^,    purfuant   to  Inch 
co;rnii(r:on,  did  preach   peace    unto  them,  even  to   them 
that  were  afar  off,  and  thtrnihcit  were  nigh.    Learn  hence, 
That  when  the  ininifters  of  Chrift  do  come  in  his  name, 
and  i)V  a  comtnilVion  received  from  him,  to  preach  peace, 
and  oiFcr  terms  <-f  reconciliation  unto  loft  finners,  it  is  all 
one  as  if  Chi  ill  himfelf  did  come  and  preach  ;   he  experts 
the  fame  readinels  from  them  in  receiving  the  nufTage,  as 
if  it    were  delivered  to  them  from  his  own  mouth:   and 
viill  treat  the  defpilcrs  of  !iis  minifterf,  and  the  contemn-. 
ers  of  thrir  melTage,  as  if  the  afFroni  were  offered  imme- 
diately to  his  own  perfon.     Objeive,  -5.   The  apoflle's  ar- 
pument  to  prove  that  the   Gentiles,  ;:s  well  as  the   Jews, 
vcre  c(]tif>ually  called,  by  the  preaching  of  the  gofptl,  to 
partake  of  peace  and    reconciliation  with  God  ;   becaufe 
ihey  h.idboth  equil  accefs  and  liberty   to  approach    unto 
God  in  all  holy  duties,  as  unto  a  Father,  by  the  manuduc- 
tion  of  the  Spirit ;    through   him,    thai   is,    through  Jefus 
Chrift   we,  both  Jews  and  Gentiles,   hi.i'e  accifs,  that  is, 
liberty  of.  approach,  l>y  cr.e  and  the  fame  Sf'irit  unto  iheF,:- 
tlier.      Learn  hence,  That  through  Jefus  Chrift,    all  be- 
lievers, of  what  denomination  foe^xr,  have  sccefs  to  God 
by  the  Spirit  of  grace.     Qurjiion,    What  doth  this  accefs 
to  the  Father  denote?   Jnjw.  It  fuppofes  a  preceding  dif- 
tmce  between  God  and   iif,   both   a  natural  and  a  moral 
diftance,  as  creatures,  and  as  finners :    It  denotes  a  pro- 
pinquity and  hearnefs  unto  God,  in  oppofition  to  this  dif- 
tarce  and  that  our  approach  to  God  ii  free  and  voluntary, 
friendly,   and   coniplacential,   peculiar   and    privilegious, 
fruitful  and  advantageous.     Qu'Jiion  1.    In  vihat  refpects 
have  believers  accefs  to  God  as  to  a  Father?    Anfiucr,  In 
this  life  they  have  accefs  to  the  Faiher's   heart  and  love, 
to  the  Father's  ear  and  audience,  to  the  Fathers  care  and 
proteiftion;   to   his  providing   care,    to    his    guidijig  and 
counfelling  care,  to  his  ct  mforiing  and   fupporting  care, 
but  efpecially  to  his  fai:aifying  care.     Qucft.  3   Through 
v,'hom  h;ive  we  this  accefs  to  God  ?   /Jnf-.o.  Through  Jel'us 
Chrift,  through  his  mediation  and  manudnclion,  we  have 
accefs  to  God's  heart,  to  God's  ear,    to  his  fatherly  care 
on  earth,  and  to  his  gracious  prefence  in  heaven.     Qae/f. 
A.  What  influence  gives  the  Holy  b^pirit  unto  this  acctfs 
unto  the  Fa: her  >   Wr/'^-    It  ii  by  his  ii-fluente  that  they 
are  at  firft  brouj^iht  home   to  the    Father;     he  prepares 
them  for  this  accefs  unto  the  Farher;  he  ftirs  up  holy  af- 
ffC'tiors,  and  etikindles   holy  defines  in   thfm   .ifer   God, 
and  helps  them  to  mi'ke  improvement,  an  holy,  fruitful, 
ard  advantageous  ijAprovenient,  of  all  their  acetffes  unto 
God. 

ig  Now  therefore  ye  are  no  more  ftrangers  and 
forei;jr.ers,  but  fellow-citizens  with  the  faints,  and 


of  the  houHio'd  of  God;  20  And  are  biriU  upon 
the  foundation  of  the  apoflles  .ind  prophe  s,  jcfiis 
Chrid  iiiinlclf  bcin^  the  chief  corner^r-JM! ;  21  In 
whom  all  the  building  fitly  framed  together  ^row- 
eth  unto  an  holy  tctnple  in  the  Lord  :  22  In  whom 
ve  alfo  arc  buiJded  together  for  an  habi  a  10  of 
God  through  the  Spirit. 

Our  apoftle  began  this  chapter,  with  fetting  before  the 
Ephelians  the  horror  and  dread  of   their  heaihenilh  ftaie 
before  converted  to  Chriftianity  ;  here  he  doles  the  chap- 
ter with    an   acconi.t   of   that  glorious  and    blrlled    ftate 
w  hich  the  chriftian  religion,  embraced  by  them,  had  tranf- 
lated  ihcm  into;  Nnvj  yc  are  n')  mor  e  Jlrarptrs ,  hut  fel!;'V- 
citizens,  ice    Where  ohfetve,  i.   Their  prefcn'  happy  con- 
dition is  fet  forth  both  negatively  s-id  pofitively;     nega- 
tively, by  fliewing  what  they  were  not.  neither //rtff??.rj 
nor  f^ireigners,    but    freemen    and    fdlo'-u-citiztns,    kc. 
Where  it  muft  be  remembered,  thit  all  the  nations  of  the 
world,  except  the  Jews,  v.ere  called  (Irangers  to  the  Goil 
of  Ifrael,  but  the  Jews  wcrecallid   pr'jpirqui,  his   neigh- 
bours, or  near-ones;   but,  fays  the  apoftle,  there  is  now 
no  luch  difference,  for  the  believing  Gentiles  are  equally 
admitted  with  the  believing  Jews  to  the  privileges  of  the 
New  Jerufalem,  and  are  frllow  citizens  with  one  another  ; 
they  are  no  longer  aliens  from  the  commonwealth  of  If- 
rnel,  but  freemen.      Ohfetve,  1.     The    apoftle  fets  forth 
their  happy  condition  pofuively,  under  a  three-fold  fimi- 
litnde  ;   nsmely,  that  of  a  city,  that  of  a   houlhold  or  fa- 
mily, and  that  of  an  edifice  or    building.     /N'lte,  1.    Our 
apoftle  compares  the  Chriftian  church  (of  wh'  •!.  the  Ephe- 
fians  now  w  ere  menibf  rsj  to  a  city  ;  and  fl)C«  5,  that  tliein- 
ftlvc-s  as  bc-lieving  Gentiles,  had  a  right  to  all  tfie  privi- 
leges and  immunities  of  that  city,  as  well  as  the  Jews,  who 
accounted  thenifelves  the  only  free  nicmbers  of  it  :   Te  are 
fcll'W-citiiens  -vith  the  faints  ;   that  is,  the  patiiarchs  and 
prophets,  and  all  other  membfrsof  ihechurch  of  the  Jews, 
ye  are  free  denizens,  burgeffes,  and  enfranehifcd  ciiizerts 
with  the  reft  of  that  holy  locieiy  ;   ye  are  all  mtmbrrs  of 
(he  holy  catholic  church.    Note,  1.  Our  apoftle  compares 
the  Chriftian  Church  to  an  houlliold  or  f;:inily,  Te  ureftU 
hw-citizfns'jjith  the  faints,  and  of  the  hotiflyAA  nf  Gad.   Now, 
this  metaphor  intimates  a  greater  degree  of  nearnefs  to, 
and  communion  with  the  church,  than  what    the  former 
metaphor  did  iinply,  their  being  a  ftraiter  tie  of  familiari- 
ty and  friendlliip  between  the  ine mbers  of  a  family,  than 
between  the  members  of  a  city.    W  hence  we  learn.  That 
the  church  of   Chrift  under   the   gofpel,    in  God's  great: 
houfliold  or  family,  in  a  peculiar  manner  admitted  10  an 
intimate  communion  with  him,  'n  a  fpeci.<l  way  provided 
and  cared  for  by  him;   and  every  fincere  Chriftinn  becomes 
a  member  of  this  bkff- d    family,  and  enjo/s  all  the  privi- 
leges there  :  Te  are  felh'oj  citizens  with  the  /dints  &c.  Nnie 
■>.  St,  Pau\  proceeils  yet  farther,  and  corrpares  the  church 
ef  Chrilf  to  an  edifice  or  ftately  building,    Tr  are  built  up. 
on  the  foundation  of  the  ap'fles  and  i>rtph/-ts,  kc.   And  our 
apoftle  calling  the  chrirch  an  holy  temple,  feems  to  allude 
to  Solom«  n's  temple,  which  s\ as  a  type  of  the  Chriftian 
5  H  a.  church,  as  liie 


79^ 


E  P  H  E  S  I 


A  N  S. 


Ch 


\r.  111. 


tabernacle  was  cf  the  Jewifli  church;  the  tabernacle  was 
aiiibulaiory  anil  cli.ingenble,  madd  of   Jecayinfr  and  cor- 
ruptible materijls,  and  fo  fitly  typified  the  Jcwilh  diCpenfa- 
lion,  which  was  temporary  and  tranfient:  the  temple  was 
made  of  durable  and  rich  mattrials,  and  thereby  a  proper 
type  of  the  Chriftian  church,  whicliis  called  fl/;«(7(/o?jj //j^/ 
cann'A  be/haken.      But,  ohfervcy  further,  How  our  apoftle 
doth  defcribe.this  ftately  edifice,  this  fpiritual  building,  the 
Chriftian  church,  thcfe  levcral  ways:  (i.)  By  its  founda- 
tion  which  it  ftands  upon,  namely,  the  apodles  and  pro- 
phets :  that   is,    upon  the  doftrine  of   the  prophets   and 
apodles,  not  upon  their  perfons:   Chrill  hinifelf  being  the 
perfonal  foundation  and  chief  comer  iJone.   Learn,  I'hat 
though  Chrift  himfelfbe  the  builder  of,  and  the  chief  cor- 
ner-Uone  in  the  church,  yet  he  employs  hisrainiflers  now, 
as  he  did  the  prophet>  and  apoftles  of  old,  to  lay  the  foun- 
dation, and  carry  on  the  fuperftrufture,  and  no  one  apoftle 
had  a  privilege  in  this  above  another;  and  therefore  for 
the   Pope,  as   St.   Peter's  (ucceffor,  to  ftyle  himfelf  the 
«' Foundation  of  the  Catholic  church,''   is    an    impudent 
prefuaiption;   for  no  more  is  here  faid  of  Peter,  than  is 
laid  of  all  the  apoftles  and  prophets.     [i.)  The  church  as 
a  Ipiriiual  bjilding  or  temple,  is    here    defcribed    by   the 
unity  and  compaiftnefs  of  its  parts,  in  whom  all  the  building 
fitly  framtdfi^ether :  that  is,  all  the  members  of  the  church, 
are  by  faith  firmly  joined  toChrilt  as  the  foundation,  and 
to  one  another  by  love,  and   their   unity    is    both    their 
ftrength  and  their  beauty.   (3.)  This  building  is  defcribed 
hy  its  growth  and  perpetual   increafe,  //  groweth  unto  an 
htly  timple.     The  church  groweth  two  ways,  by  an  addi- 
tion of  new  and  particular  converts,  and  by  an  addition  of 
n  w  graces  in  every  pirticular  convert :  Where  remark. 
How  tiiis  fpiritual  etiifice,  the  church   of   Chiift,    c'ifftrs 
from  all  other  buildings ;  both  the  whole  of  it,  and  all  the 
individunl  parts  of  it,  are  endued  with  life,  a  life  flowing 
frorn  Chrifi  the  foundation,  a  life  far  from  a  ftate  of  per- 
fcft'on,  in  luhom  all  the  builJtnj<  grczvsth,  all  a  Chriflian's 
life  and  fpiritual  growth  flow  from  his  union  andcommu- 
.•;ion  with   ChriU  ;    in  him  all  the  building  groweth.     (a) 
This  building,  namely,  the   Chriftian    church,    confiding 
both  of  jews  and,  Gentiles,  is  here   defcribed  by  the  end 
and  dcfign  of  Chrift   in    ereiJling   this  growing    edifice  ; 
namely,  to  be  an  hdy  temple  unxo  God,  wherein  now,  fas 
in  the  inaterial  temple  of  old)  he  ni::y  manifcfl:  his  gracious 
pWfence,  and  be  perpetually  worfliipped,    glorified,    and 
ferved  :   The  whole  church  or  coUeillive  body  of  believers 
Jointly,  and  e.ich  believer  feverally  and  apart,  are  a  fpiri. 
tual  and  holy  temjile  unto  the  Lord,  in  and   by  whom  all 
fpiritual  ficrifices  of  prayer  and  prnife  are  offered  up,  and 
all  the  duties  of  new    and  fuicere   obedience    acceptably 
performed. 

C  H  A  r.     III. 

Fo  R   this   caufe,  I  Paul  the  prifoner  of  Jofiis 
Chrift  for  you  Gentiles  ; 

For  tl.il  caufi,  that  w.is,  for  preaching  the  gofpel  to  the 
Gentiles  in  general;  and  in  particol  ir,  for  a/ferting,  that 
Ihe  privilej^es  of  jiiftification  and  l;ilvation  by  Chrift,  be- 
longed equally  to  the  Gentiles  as  well  as  the  Jews,  though 


they  were  rot  cirrnmcifed ;  for  this  caufe  I  wa^  pcrncured 
and  imprifoncd  by  the  Jews.  Where  note,  J  he  apodle 
ftyles  hiinfclf  Chrilt's  prifoner,  Waul  the  prifoner  ofjefus 
ChtiJ};  He  was  at  once  Chrilt'b  prifoi  cr,  the  Jew-  prilon- 
er,  the  Hoinans  prifoner,  the  Gentiica  prifoner:  Cnrift's 
prifoner,  as  fiiffering  for  his  gofpel ;  the  Jews  pr  foner, 
as  fuffering  by  their  accufation  ;  the  Romans  prifoner,  as 
fuffering  by  their  fentencc  ;  the  OcniJe-:  prifoner,  as  fuf- 
fering  for  his  Lbours  in  order  to  their  falvanon.  Lord, 
what  a  title  ofhonour  is  hereput  upon  the  apoftle  ! /PW, 
the  prifoner  of  Jefus  Chriji  :  his  impriloninent  for  Chrifl 
was  verilv  a  greater  honour,  and  matter  of  higher  glory- 
ing,  than  his  rapture  into  the  third  heavens. 

2  If  ye  have  heard  of  the  difpenfation  of  the  grace 
of  God  which  is  given  nie  to  you-ward:  3  How 
that  by  revelation  he  made  known  unto  tne  the 
myllery,  (as  I  wrote  afore  in  few  words; 

Obferve  here,  i .  The  title  given  to  the  gofpel ;  it  is  ftyled 
the  grace  of  Cod :  partly,  brc.infe  the  gbd  tiilings  which 
the  gofpel  brings,  ..■-<•  the  effect  and  produdt  of  God's  grace 
and  favour,  and  partly  becaufe  the  gofpel  is  the  inftru- 
ment  and  means  of  working  grace  in  the  fouls  of  pcrfons. 
2.  The  title  pivento  St.  Paul's  apofilelhip,  he  flyles  it//r 
difpetfaticn  f  the  grace  'fG->d:  becaufe  Ciod  had  conimif- 
fioned  him  to  declire  and  ilitpenfe  the  gofpel  of  grace  to 
them  ;  CtirilVs  ininifters  art  the  difpenfers  of  hii  mind  to 
the  children  of  men.  3.  The  title  here  given  to  the  call- 
ing of  the  Centiles  ;  he  ftyles  it  a  tryjlery.  The  calling 
of  '■  he  Gentiles  to  falvation  by  faith  in  Chrift,  without  the 
works  of  the  law,  was  a  myftery  hid  from  nges.  4.  The 
way  and  manntr  how  St.  Pnulcameby  the  know  ledge  of 
this  myllery;  it  was  by  divine  revelation  frcni  heaven: 
ver.  3.  Ht'ja  thttt  hy  reveh-tion  he  made  known  unto  me  ths 
myfhry  The  myftfry  of  nian'srcdemp'.ion  in  general,  and 
of  the  calling  of  the  Gentiles  in  particular,  to  the  partici- 
pation of  that  grncc,  was  made  known  by  divine  revela- 
tion t«  the  apollles,  by  God  himfelf.  The  truth  is,  the  re- 
demption of  a  lift  world,  by  the  incarnation,  d'ath,  and 
pallion  of  the  Son  of  God,  is  foftupendous  and  furprifing, 
fo  wonderful  and  amn/.ing,  thjt  the  very  thoughts  of  it 
had  been  thehigheft  blai'phemy,  if  God  himfelf  had  no: 
revealed  it. 

4  Whereby  when  ye  read  ye  may  underfland  my 
knowledge  in  the  inyflery  cf  Chrift)  5  Which  in 
other  ages  was  not  made  known  unto  the  Ions  of 
men,  as  it  is  now  revealed  unto  his  holy  apollles 
and  prophets  by  the  Spirit:  6  That  the  Gentiles' 
fliould  be  fellow-lieirs,  and  of  the  fame  body,  and 
par.takers  of  his  promife  in  Chrift  by  the  gofpel  : 

Our  apoftle  here  proceeds  iuf;.'ttiiig  forth  this  great  my  f- 
tery  of  man's  redemption  in  nener;il,  and  the  calling  tothe 
Gentiles  in  particular;  he  fiyles  ii  a  myjhry.  (i.)  Now, 
a  myftery  i;.  a  puipofe  and  decree  of  God,  unknown  to, 
and  unfearchable  by,  man,  unlefs  fi-ftby  revelation  difco- 
vered  and  made  knovi-n  by  God  hhnfelf;  fuch  a  myftery 
was  the  \v  hole  gofpeltn  general, and  this  article  concerning 
the  calling  of  the  Gentiles  in  particular.     (2)  Sr.  Paul 

llyle 


Chap.   hi. 


E  P  H  E  S  I  A  N  S. 


797 


ftyles  iv  a  inyftery,  in  other  ages  of  tlie  chunh  nit  nude 
4no'a">,that  i-jfiot  fo  pl.iiiily  and  cleirly,  unto  the  funs  of 
n)en,Js\vsor  Gen'ile^;  for  thecalUng  of  theGentiles  was 
foretold  and  prophelied  of  under  the  Old  FeltaTient,  out 
darkly  and  obicurcly  ;  ihe  time  ^vhen,  the  manner  how, 
and  the  means  by  which,  were  not  undtrltooci  till  now  the 
holy  Spirit  of  God  revealed  it  to  theapolUes  and  evan- 
gelic.il  prop  lif:ts  under  the  New  Teftament.  C^.j  The 
sporttc  amplifies  and  fets  forth  the  glorious  excellency  of 
.  that  inyltrry  which  here  he  had  made  mention  of  ;  nimely, 
that  the  Gentiles  (hould  have  accefs  into  the  church,  with 
an  entrance  by  the  door  of  circimicifion,  be  joint-heirs  of 
the  heavenly  inheritance  with  all  believers  and  together 
■with  tlie  Jews,  taken  into  the  bond  of  the  covenant  ; 
and  finally,  that  they  were  brought  into  this  happy  eftate 
by  the  preacljingof  thego.'pel,  and  by  believing  andobty- 
ingof  it.  L.arn  hence,  That  the  calling  of  the  neglected 
and  defpifed  Gentiles  to  the  knowledge  of  Chrilt.and  the 
pi' tici|^ation  of  gofpcl privileges  with  thejevk's,was  agreat 
uivll-ry.a  A'lully  to  be  acfm:red,  and  a  glorious  mercy, with 
all  thinkfuliiefi  to  be  acknowledged:  That  the  Gent i Us, Sec. 

7  Whereof  I  was  made  aminifter  according  to 
the  gift  of  the  grace  of  God,  given  unto  me  by  the 
cfFcclual  working  of  his  power.  8  Unto  ine,  who 
am  lefs  tlian  the  leaflof  all  faints.is  this  grace  given, 
that  I  fhould  preach  among  the  Gentiles  the  un- 
fea:  chable  riches  of  Chrift  ;  9  And  to  make  all 
vien  fee  what/j  the  fellowlhip  of  the  myftery  which 
from  the  beginning  of  the  world  hath  been  hid  in 
God,  who  created  all  things  by  Jefus  Chrift. 

Asif  the  apoftle  h.id  faid,  "  Of  this  gofpe  1  it  pleafed 
God  to  nuke  nie  a  fiiccfiful  miniiler  ordifpenfer,  fnrnifh- 
ing  me  with  ordinary  and  extraordinary  gifts  and  graces 
from  his  holy  Spirit,  for  that  weighty  wurk  and  fervice  ; 
unto  me,  even  unto  ine,  f  fay,  was  this  fpecial  favour 
granted,  though  unworthy,  (being  Irp  than  the  Uafiof  all 
laints",  becaufe  once  a  great  perfecutor)  yet  unto  tne  was 
the  apoftolic  ojfice  cnmmited,  to  preach  unto  theGentiles 
the  incomparable  and  incomprehenlible  riches  of  God's 
mercy  to'.vards  them  in  Chrift,  in  receiving  them  fully, 
freely,and  finally, into  covenant  with  hiinfeli";  and  to  make 
known  unto  ail  men  what  is  the  communion  or  fellowlh  p 
of  thi";  myftery  ;  namely,  that  the  Geiuiles  with  the  Jews 
iliould  have  one  faith,  one  Lord,  one  hope,  one  heavenly 
inheritance  ;  which  was  a  inyltery  hid  in  the  (iscret  inten- 
tion and  decree  ot  God, until  difcovered  by  civine  revela- 
tion," Obftrve  here,  i.  How  careful  the  apoftle  was  to 
aiTert  his  authority  and  apoftolical  commiirion/wJJ  tnaJe 
atiunijier  ;  and  how  he  refers  his  calling  iinmediattly  to 
the  grace  of  God,  unto  me  vjas  this  grace  given.  It  was 
t  le  grace  of  God  convened  him,  it  was  the  grace  of  God 
r--cjledihegoipe!to  him,  arid  that  called  him  to  reveal  it 
unto  others.  2.  How  the  ap'oftie  attributes  the  fucccfs  of 
his  miiiiftry  to  the  power  i)f  God,  and  noi  10  liis^iwn  en- 
deavours, hy  the  (jfeiiuat  workirii;  of  his  o'un  po^er.  The 
grace  of  God  in  him,  and  the  power  of  God  accompany- 
i)g  hiin,.  was  clTecloal  to  the  converfion  of  ^erymany  fin- 
ntrsj  and  to  the  producing   of  great  ligiis   acd   miratlei 


which  were  wrought  by  him.  3.  The  nohle  fuLjcdt  of 
St.  Paul's  fermons,  what  it  was  he  preached  amcngftthe 
Gentiles  ;  namely,  the  unfeiirchable  riches  cf  fhrif/  .•  Kiches 
imply  abundance,  and  abundance  of  luch  things  as  are  of 
worth  and  value  ;  in  Ciirill  are  riches,  all  riches,  eminently 
and  tranfcendanily  found  ;  riches  of  grace,  and  riches  of 
glory;  and  thci'e  nrc  i^uWed  :in/ei:irchalile;  no;  as  if  it  w  ere 
unlawful  tofearch  after  ihein,  but  becaufe  after  ourutmoft 
fearch  after  them,  we  can  never  fully  difcoverthcni.  Ltarn 
hence,  That  there  are  fiich  nj.-.r.es,  fuch  mvrteries  ef  love 
and  goodnefs  of  our  Lord  Jefus  Chrift,  as,  though  it  he 
du:y  to  be  continually  feaichiiig  after  them,  yet  we  ca;i 
never, by  ourutmoft  fearching, fully  dilcover  them  and  !:iiil 
them  out.  4.  The  humble  and  low  opinion  which  thii 
great  apoftle  had  ot  hinil'tlt  ;  he  ftyles  himfelf,  not  barely 
the  le.iit,  but  le/s  than  the  Idjf}  vf  all  faints  :  he  was,  in  his 
osvn  eftecm,  as  littli  as  he  could  be,  Ir/s  than  the  lea/}  :  a 
double  diniinurive  ;  a  comparitive  made  of  a  fii|)erlative  : 
Thus  he  dibafes  himfelf,  upon  coni'ideration  of  his  formf  r 
enmity  agaiiift  Chrift  and  his  church  ;  lower  he  coulj  nee 
lie  than  he  lays  himfelf;  the  greatcft  and  chiefellof  finner^; 
the  leaft,  yea,  lefs  thin  the  l:'aft  of  all  faints  :  growth  in 
grace,  and  increafe  in    humility,  accompany  one  another. 

10  To  the  intent  that  now  unto  the  principalities 
and  powers  in  heavenly  j&/(7rt"i  might  be  knowa  by 
the  church  the  manifold  wildom  of  God. 

Note  here,  I.  The  title  given  to  the  holy  angclj,  they  are 
f?ylcd  principalities  and po-Mcrs,  hecaai'e  God  nukes  ul'e  of 
thtir  powerful  miniftrv  in  governing  the  kingdoms  aiid 
principalities  of  this  world;  and  they  are  faid  «  >  be  in 
heavenly  places:  nat  as  if  they  were  never  upon  earth  be- 
low, but  becaufe  the  ordinary  place  of  thtir  refideriCC  is 
heaven  above.  2.  That  the  angels  are  not  oninifcieiu  and 
all  knowing.  The  wifdom  of  Cod  in  the  work  of  re- 
demption was  a  fecret  unknown  to  the  glorious  anj^cls  ; 
they  did  not  know  it  until  God  made  it  known  unto  them. 
3.  That  God  did  not  mike  the  myftery  of  the  gofpel,  IT 
the  glorious  work  of  redemption,  known  nnto  the  angels^ 
immediately,  but  occafionally  ;  by  therevelation  of  it  fhft 
to  the  church,  and  by  the  church  to  them  :  As  if  the  apof- 
tle had  faid,  "Had  it  not  been  for  the  light  given  to,  aud 
fprcad  abroad  in  the  church,  the  ai-.gf Is  liaJ  been  in  tlie 
dark  about  the  myfteries  of  the  gofpel  to  this  day.  lly 
the  church  is  inade  Anown  ar.to  the  angels  the  mc^nif'jldwifd'jiit 
of  God."  QuejL  But  how  could  the  church  communicate 
this  knowledge  to  angth?  jlr.f.  Either  the  angels  d.d 
gather  up  the.r  knowledge  of  taefe  ir.yfleries,  by  the  mi- 
iiiftry of  the  apoftles  preaching  them  to  the  world  in  a 
way  of  information,  or  elfe  they  fav.-,  as  in  a  ghifs,  the 
nianifald  wi.^'doiniif  God.and  the  difpenfations  of  1.:;  mercy, 
grace  and  gGodutfs   towards  his  thurcli,  in  ,i.i;i- 

templation,      4."  The  liMe  here    given  '■  ■  '..  ..t  11- 

deiiijjtion  ;  it  is  Byled,  '/he  nunijlld    ..  J-jd.      O, 

how  tiilf  of  variety  was  the  wijdom  tn  \.  .  i;  .:j  mail's  ic- 
covcry  !  It  is  of  many  fo'ds  and  j^Iaits,  manifold  in  kii:d, 
inanifold  in  degree,  manifold  in  its  adiiiiniftration  ;  tlnre 
are  manifold  kcret  inthis  w  il'doin.foinelefs  pirfiCily  iecii, 
foine  more  perfifify  iinderftcod,aiid  foire  that  v.ill  rtVtr 
perhaps  be  ihcTGU^i  iy  undstftfc'd':  Dtjubtlcfsj   there  are 

io.iie 


7S8 


E  P  H  E  S  I  A  N  S. 


Chap  m. 


fome  fpcrets  in  the  wiAK  mof  God,  wl)ich  it  belongs  only 
to  Gji)  tounderftrindaiid  know.  Blifffd  be  God. that  fo 
much  i>f  the  manifold  wil'diun  of  Gi)d,  in  the  glorious 
work  of  redtmptian,  is  nude  known  unto  us,  as  willeter- 
jjally  ravifh  and  delight  us. 

1 1  According  to  the  eternal  purpofe  which  he 
puipoledin  Chrift  Jflus  our  Lord:  12  In  whom 
we  have  boldnels  and  accefs  with  confidence  by  the 
fjith  in  him.  13  Wherefore  I  defire  that  ye  faint 
not  at  my  tiibuialions  for  you,  which  is  your  glory. 

Onrapodlehere  fliew-s  (r.)  That  whatever  the  wifdoui 
of  God  has  done  in  the  wo;k  of  redemption,  was  from  all 
eternity  purpofed  to  be  done ,  and  that  our  Lord  Jefas  Chrift 
was  the   perfon  by  whom  God  would  in  lime  execute  his 
eiernnl  purpofe  :   According  to  the  eternal purp')f(  -jihich  he 
purp.fedin  Chriff   "jefus.      Next,  hc    fliews  the  great  and' 
graciyiis  privilrges  v  hich  all  believers  are  admitted  to  the 
jjirticipation  of,  by  and   through  our  Lore!  Jefus  Chrift  ; 
niinely,  boldnefs,  accefs  and  confidence  :  \n  -jjhom  wf  huve 
hltlnfj's  find  accrfs  with  confidence  through  the  faith  r,fhim. 
Acce/j,  ihn  i?,  J  liberty  ofapproaching  to  God  as  a  Father: 
Bddnefs,  that  Is,    a  freedom   of  fpeech  in   delivering  our 
heart,  our  whole   mind  and  heart,  to    him,  in  the  duty  of 
prayer  and  thankfgiving:  Confidence,  that  is,:'well  grounded 
perlu.ifion,  that  both  our  perfons  and  performances  fhall 
find  acceptance    with    God.      All   which    privileges  are 
enjoyed    by    the   exercife  of    faith    in    Chrift:   We   have 
botdnffs,   accefs,   and  confidence  through  the  faith  '.f  him. 
L.iftly,    he   exhorts   them   not    to  faint  under,  or  be  dif- 
coura^ed   at   his  prefent  fufferings,    much  iefs  to  backflide 
trom  Chriftianity  upon  that  account,  feeing  that  his  tribu- 
lation' were  both  profitable,  and  alio  glorious  and  honour- 
ahl  e  :   Idejire  that  ye  faint    net  at  my  tribulations  for  you, 
'dihich  is  your  glory .     Ohfr-rve  here,  i.    That  new  converts 
to   Chriflianity  are   fubjeft  to  fainnngs  and  drooping  dif- 
couragements  at  the  news  of  fufferings.      2.    That  perfe- 
cution  for  the  gofpelof  Chrift,  is  atrial,  not  only  to  thefe 
who  aie  under  it,  but  to  thofe  who  hear  of  it.     St.  Paul 
here  was  more  afrsid    of  the  Ephefians  fainting  under  his 
fufferings,  than  he  was  of  his  own  fainting,  and  therefore 
he  doth  carefully  guard  againft  it  :  7  dt  fire  you  not  to  faint 
tit  my  tribulations.     3.   That   the   perfecutions  and  afflic- 
tions, the  hardHiips   and  feverities,  which  the  niinifters  of 
Chrift  do  for  the  moft  part  endure  and  undergo,  are  for  the 
f<ke  of  their   people;   they    might  fliift   off  a  fid    Ihun  the 
crofs  as  well   as  other  men,  did  not  love  to  the  fouls  of 
their  perpl-  engage  them  to  fuffer  thcdiarpeft  perfecution 
for  their  f-ke  :    I  dcfire  ye  faint  not  at  my  tribulations/or 
you  :  thit  is,  for  preaching  the  gofpel  to  you.     4.   From 
thofe  words.  My  tribulations,  which  is  vour glory  •   Soho- 
pourableit  is  to  fotl.r,   that  not  only    the   miniflers  of 
Chrift  thcmft  Ivfs,  who  fufFcr,  are  thereby  honoured,  but 
the  people  of  their  clurgealfoare  greatly  honoured  there- 
by; ii  'cilifyingGod'shigh  efteem  of  fuch  a  people, in  fend- 
ing his  miiiirters  not  only  to  teach  and  inftrud  them,  but 
to  liilfer  for  them,  yea,  even  to  die  for  them.    Which  con- 
riUcration  ought  not  oiily  to  prevent  our  people's  fdiuting 


at  our  fufrering',but  flinutd  make  them  glory  in  them.aiKl 
tnk''  encouragement  from  theni:  My  IribulutioHJ ,  faith  St. 
PjuI,  ts  your  glory . 

1 4  For  this  caufc  I  bow  my  knees  unto  the  Father 
of  our  Loid  Jefus  Chrift.  15  Of  whom  the  whole 
family  in  heaven  and  earth  is  named,  i6  That  he 
would  ^rant  you,  according  to  the  riches  of  his 
glory,  to  be  (Irengthcned  with  might  by  his  Spirit 
in  the  inner  man. 

Our  apoftle  having  exhorted  the  Epheri.ins,in  the  fore- 
going verfe  not  10  faint  at  hi.-  tribulations  for  the  gt'fpel, 
here  he  puts  up  a  inoft  afFedionate  prajerto  Godfor  iheni 
on  the  fame  account  :  Tor  this  caufe,  and  in    order  to  ihii 
end,  1  bow  my  kn:et,  &c.     Now,  in  this  afrr(ftioiia;e  and 
moft  excellent  prayer  of  the  apnflle,  we  have  fcveral  parti- 
culars   worthy    of  our  notice  and    remark.     As,  i.   The 
humble   gefturc  which    the  apoftle   uled  in    his  prayers,/ 
how  my  knees,  thereby  expreliing  the  reverent  tranje  of  his 
heart  in  prayer.      Learn  hence,  That  the  gpfturcs  which 
we  ufe  in  prayer  fliouKI  be  fuch  as   may  bell  exprelV  our 
reverence  of  f7o^/,and  denote  our  profound  humility  before 
hiai.  2.  Tlie  perfon  prayed  to,  G'ld,  under  an  appellation 
of  a  Father,  and,  in  particular,  as  the  Father  of  our  Lord 
Jefus  Chrift  :  /  bow  my  knees  unto  the  Father   of  our  Lord 
Jtfus  Ckrijf.     BlefTed  be  Gi  d,   that  believers  and  Chrift 
have  one  and  the  fame  Father;  he  by  nature, we  by  grace; 
he  by  eternal  generation,  we  by  gracious  adojnion.     By 
virtue  of  this  relation, we  may  expeftto  be  heard  in  prayer 
as  Chrift  was,  and  tube  helped  in  our  diftrefl'es,  as  Chrift 
was,  and  in  God's  good  time  to  be  pofTtlfed  of ihe inheri- 
tance of  children,  as  Chrift  is.      3.   The  title  given  to  the 
church,  it  is  ftyled  God's_/*OT7"/)(,hi5  houfhold;  all  the  faints 
on  earth,  whether  Jews  or  Geniiies,  and  all  the    glorified 
angels   and  faints  in  heaven,    do    make    but   one  family. 
There  is  bot  onecatholic  or univerfal church, comprehend- 
ing all  itsmcmbers both  in  heaven  andearih;  andallwithin 
the  church  are  of  one  kindred  and  line,  deftending  of  one 
common  Father:  and  this  family  is  named,  that  is,  united 
under  Chrift,  he   being  ihe  head  of  all.     4.   The  mercy 
prayed  for,  ver  16   That  he  would  grant  you ,  according  to 
the  riches  'f  his ghry,  to  be flrengtbened,kc.     Where  note, 
1.  The  mercy  itfelf,f]Diritualftrengih,ftrenglh  in  i\\e  inner 
man,  to  enable  ihem  to  bear  affl.iftions,  to  endure  perfecu- 
tions,to  refift  temptations, to  grapple  with  all  their  fpiritual 
enemies  in  the  progrefs  of  their  Chrifti->n  courfe.  Note,z. 
'I  he  fountain  from  whence  all  fpiritual  ftrength  flows, an  J. 
that  is,  from  the  holy  Sp'mt.firengthenett  vjithmighf  by  his 
Spirit.      It  is  the  holy  Spirit  of  God  that  conftantly  renews 
the  believers  ftrength,  by  upholding   and  aiJluatmg  their 
g races, w  hich  oiherw  ife  would  fade  and  wither, would lan- 
guifh  and  die.     So  many  and  fo  nnghty  are  our  fpiritual 
enemies  that  we  have  to  wreftle  with,  and  ftrive  againlt^ 
that  except  we  be  under-propt  and  flrengthened  by  the  Al- 
mightv  power  of  the  holy  Spirit  in  the  innner  nian,wecan  - 
not  ke^'p  our  ground,  and  much  Iefs  get   ground    of  our 
enemy,  but  fhall  become  anealy  prey  toevery  temptation. 
q.    I  he  moving, impelling, or  inipulljve  caufc  from   whence 
the  foregoing  mercy  is  expected  loprocccd  and  flow,  namely^ 

fiotn 


Chap.  iir. 


E  P  H  E  S  I  A  N  S. 


799 


from  tlie  rich  and  gldrioiu  mercy  of  God  :  Cod  grant  you, 
according  to  the  richtf  of  his  gly'y,  to  hi  /tr^ngthtned.  Jn 
all  our  approaches  toGjd  for  any  bletfings,  efpecially  for 
fpiritual  blelfings,  it  is  our  duty  to  direiS  the  eye  of  our 
faith  to  that  inexhniftible  fountain  of  rich  mercy,  and 
almighty  power  in  God, whereby  he  is  both  able  and  will- 
ing to  beltow  upon  us  whatever  is  agreeable  to  his  holy 
will.  God  grant  you, according  to  the  riches  of  his  glory,  Sec. 

17  That  Chrift  may  dwell  in  your  hearts  by 
faith  ;  that  ye  being  rooted  and  ^rounded  in  love, 
18  May  be  able  to  comprehend  with  all  I'aints, 
what  is  the  breadth,  and  length,  and  depth,  and 
height;  19  And  to  know  the  love  of  Chrill,  which 
pall'eth  knowledge,  that  ye  might  be  filled  with  all 
the  fulnefs  of  God.  ' 

Our  apoftle  here  proceeds  with  affectionate  ardour  to 
pray  for  further  fpiritual  bltlfings  on  the  behalf  of  his  be- 
loved Ephtliins:  (i.)  He  prays  that  Chrili  may  dwell  in 
their  hearts  by  his  mod  holy  faith-  The  phrale  i)f  dwell- 
ing in  us,  imports  a  very  clofe  and  intimate  union  between 
Chrift  and  believers  ;  he  dwells  in  them  lubjeclively  and 
efRdively,  by  his  gracious  influences,  by  his  powerful 
alTiftances.by  his  quickening  imprellions.  The  holy  Spirit 
is  the  bond  of  union  on  Chnlt's  part,  and  faiih  on  our 
farf  (2.)  He  pr.iys  that  they  may  be  rooted  and  grounded 
in  love;  that  is,  that  they  nughtbefudeeply  poflefled  with 
the  fenfe  of  Gud's  love,  that  they  might  find  tiieir  hearts 
inriamed  with  love  to  God,  and  one  towards  another;  and 
that  love  mi^ht  be  the  very  habit  of  fouls, and  rooted  nature 
in  them.  (3  )  He  prays  that  the  Ephelians  may  compre- 
hend whit  is  the  breadth,  length,  depth,  and  height  of  the 
love  of  God,  and  the  myfleries  of  the  gofptl  ;  intimating 
to  us,  that  we  are  not  to  content  ourfelves  with  a  fuper 
ficial  view  of  God's  free  love  in  Chrift,  but  to  make  an 
accurate  infpedtion  into  all  the  dimendon'i  of  it  ;  to  view 
it  in  its  breadth, as  extending  toall  ages,Jewifh  and  Chn(- 
tian  ;  in  its  length,  as  reaching  from  eternity  to  eternity; 
in  its  depth,  as  it  iloops  down  to  fuccour  aiul  relieve  tiie 
vileft  and  the  greateft,  if  penitent  iinners  ;  in  its  height, 
whereby  it  reaches  up  to  heaven, and  iniitl'-siis  to  the  joy 
and  felicity  of  the  faints  above.  Vcnly.the  love  oi  God 
in  Chrift  to  a  loft  world,  is  lo  vaft  and  boundlefs,  fo  rich 
and  matchlefs,  exceeding  not  only  our  comprehen(ion,but 
c»nceptions  alfo.  that  not  only  tiie  natural  man  cannot 
underftanc!  it, but  the  renewed  ioan  is  unable  to  fathom 
it,  but  muft  bL'  daily  endeavouring  to  take  dimenlions  of 
it  ;  for  the  love  of  Chrift  fuipallingly  tranfcends  the  know- 
ledge of  the  nioft  illuminated  believer;  it  furpafles  natural 
knwledge,apoitol!cal  knowledge, yea, angelical  know  ledge; 
that  ye  may  be  able  to  cnmprehemtwith  all  fiiinis.-uihat  is  the 
breadth,  and  length,  and dcrplh,  and  height.  ('4.)  He  prays 
that  they  may  know  the  luperlative  love  of  Chrift,  which 
AirpafTeth  all  himianunderitanding  and  knowledge, imply- 
ing,that  the  love  of  Chrift  to  a  lo(t  world  is  a  tranl'cendent 
love  ;  that  the  knowledge  ofit  may  be  attained  in  fome 
mealure;  thit  it  is  our  duty  to  feek  after  it, and  fearchiiuo 
it  ;  but  after  all, we  can  neverfully  comprehend  it:  What 
created  underftaodinjj  can  know  what  h  unknowable,  or 


comprehend  what  is  incomprchf  nlble  ?  Learn,  Tlicre  arc 
fuch  dimenlions  and  degrees  in  the  love  of  Chrift  to  fin- 
ners,  which,  at  leaft  in  this  prefent  and  imperfect  lla.e,  do 
furpnfs  all  comprehenfion  and  conception  ;  alfo, that  love 
whereby  he  took  our  nature  upon  him, that  love  whereby 
he  took  our  fins  upon  liim,is  fo  ftuptndous  and  amazing, 
that  the  holy  angels  awefuUy  admire  it,  but  even  their  en- 
larged capacities  cannot  fully  covnprehend  it.  (5.I  Hepra5S 
that  they  might  be  filled  with  all  the  fulnefs  ot  God;  that 
is,  with  fuch  meafures  of  grace,  knowledge, faith, holinefs 
and  love,  which  God  bath  appointed  believers  unto,  and 
they  are  capable  of  in  this  life.  Note  here,  i.  That  there 
is  a  fulnefs  in  God,  which  we  can  neither  be  filled  with, 
nor  may  we  ftrive  to  be  filled  with;  God  is  eflentially  full 
originally  full,  independently  full,  inexliauftably  full  of  all 
holinefs  and  grace;  now  this  fulnefs  of  his  is  undiiiiiniilia- 
ble,  and  confequently  incommunicable.  2.  That  there  is  a 
fnliiefs  of  God  which  w-e  may, and  therefore  ongiu  to  pray 
and  endeavour  to  be  filled  with,  namely,  to  be  filled  with 
the  knowledge  of  God,  to  he  filled  with  the  urace  and 
Spirit  of  God,  ro  be  filled  with  the  wifdom  of  God,  that 
we  may  know  Gud  niore,  ferve  hiwi  better, glorify  himon 
earth,  and  be  glorified  with  him  in  heaven  :  In  a  word, 
we  may  prav  for,  and  flrive  to  be  filled  with  fuch  a  niea- 
fure  of  the  fulnefs  ol  God  and  his  grace,  as  God  /ball  fee 
fit  to  give,  and  as  our  capacities  are  or  may  be  prepared  to 
receive  ;  God  is  not  ftraitened  towards  us,  let  us  not  be 
ftrairened  in  ourfelves  :  Open  thy  mouth  viide,  fays  God, 
and  I  •.uilljill  it.  Blefied  be  God  for  a  prefent  fulnefs  of 
fufficiency,  and  for  the  hopes  of  a  future  fulnefs  to  fatiety. 

20  Now  unto  him  that  is  able  to  do  exceeding 
abundantly  above  all  that  wc  afk  or  think,  accord- 
ing to  the  power  that  worketh  in  us,  21  Unto 
hiniZ-eglory  in  the  church  by  Chrilljefus  through- 
out all  ages,  world  without  end.     Ainen. 

Ohferve  here,  i .  How  our  apoltle  dofes  his  prayer  with 
thankfgivingandpraife;  intimatir'gto  u<,  thatpraife/hould 
cvtruiore  conclude  that  work  which  prayer  began, and  that 
fpiritual  blelTings  principjUy  deferve  ourprailes.  2.  1  he 
title  which  St.  Paul's  faith  fixed  upon,  in  his  .'pproachts 
to  Gild  in  prayer  and  praife,  and  that  is,  his  omnipotence 
or  almighty  power.  In  allour  addrtfTes  toGtd  it  is  our 
duty  to  have  fuch  apprehenlions,  and  ufe  fuch  exprefilons 
concerning  him,  as  may  nioft  ftrengthen  our  faith.  He 
is  able,  fays  the  apoftle,  to  do  exceeding  abundantly  ahroe 
all  that  vj^  can  afk  or  thi'v'i.  Kote  here.  The  coiiiprehcn- 
live  fulnels  of  this  exprellion,  he  is  able  (/o /sr  uf  to  di) 
ahundantly  for  us, to  do  exceeding  abundantly  for  \.\s,abovi 
■what  we  afk,  yea,  to  doexceeding  abundantly  for  us,  above 
what  we  can  think,  as  well  as  aik.  O!  how  narrow, 
fiiort,  and  poor  are  our  prayers,  compared  with  the  power 
of  God  !  It  is  much  that  the  tongue  can  alk  ;  it  is  niore 
that  the  mind  can  think  :  But  the  Lord  is  able  to  do  for 
us,  not  only  above  what  we  can  afic, but  abundantly  above 
wliat  we  can  think.  Lord,  what  an  everlafting  fpringof 
comfort  is  this  !  whaT  ei;courageiiient  doth  it  adminifter  to 
tiiy  people!  what  encouragement  to  prayer!  what  encou- 
ragement in  prayer  !  They  pray  to  hiiu  who  is  able  ro  do 
exceeding  abundanly  above  all  that  they  can  alk  or  think. 

Ohferv- 


E  P  HE  S  I  A  N  S. 


Chap.    iv. 


Cr/'t'-',  3.  That  it  is  oot  God's  sbfolnte  power  that  St. 
I'.iu!  Iwtronis  liis  faith  in  prayir  upon  (for  God  can  do 
many  things  that  he  never  will  do)  hut  it  is  his  operative 
proniifed  and  formrrly  experienced  power,  acordinytothe 
f'-y  ■'     '  in  us;  th.Tt  is,  according  to  that  infinite 

snii  '  r  whid)  God  hail  exerted  and  put  forth 

in  thfir  tirfl  cuiiveillcn  ;    this  power  was,  and  is  a  tnain 
prep  for  confidence  in«pr3yer.     Lctirn   hence.    That  the 
experience  we  hjve  had  of  God's  gracious  powcrin  work- 
ing in  ti!,  by  crnvertinj^  r.nW  quickening  grace,   may  and 
ouoht  to  confirm  our  faitl;,  that  he  will  do  exceeding  abun- 
il.intly  fur  us,  aliove  what  we  can  expeft, yea,  above  what 
wr  can  afk  or  think,    wlien  we    are    upon  our    knees   in 
prayer  before  him.     fibferve    4.   The   concluding   dox- 
ology  ;    To   him   bt  glory  in  the  church   hy  Chrijt  Jffus, 
ihrr.ughaut  ell  ae^i,   'vor  U without    end.     j4mtn.      Where 
K'y/f,  I.' The  divine  praife  given  to  Almighty  God, namely 
that  n^ glory  ;  To  him  be  glory.      Glory  is  the  fountain  of 
all  excellency  in  the  creatures  ;   they  all  fliine  with  beams 
borrowed  from  God's  excellencies,  as  ftars  join  with  the 
,li};ht  they  receive  from  the  body  of  the  fun  :    Almighty 
God  is  th^t  infinitely  glorious  being,  in  whom  all  the  ex- 
cellencies and  perfections  of  the  creatures  are   eminently 
and  tranfccndently  found.     1.    The  perfons  giving  this 
glory  unro  God, the  church  ;  To  him  lie  glory  in  the  church. 
True, it  is  the  duty  of  all  reafonable  creatures  to  lee  forth 
God's  glory  ;  but  only  the  church  (holy  and  gracious  per- 
fon's  alone)  can  perform  it  in   an    aftive  and  acceptable 
manner.  3.  The  perfon  through  whon)  this  duty  becomes 
rrcceptable  unto  God,  through  Chrifl  Jefus  ;    To   him   be 
gii'-y  in  the  church  by  Chrift  Jefus.     The   duty    of  praife 
and  ihankfgiving  is  what  we   owe  to  God    for   received 
favours, and  indeed  is  all  we  have  to  pay  him;  but  neither 
this,  nor  any  other  duty,  can  find    acceptance    with  God, 
but  by  and  through  the  hiediationof  our  Lord  Jefus  Chrift. 
^.  The  duration  and  continuance  of  this  duty  of  thankf- 
f\v]vg.  throughout  all  ages,  world  without  end  :     As    God 
Ihall  \iever  want  glory  from  his  church, fo  there  fhall  always 
he  a'church  to  the  end  of  the  world,  to   give  glory   unto 
Go.l.  againrt  which  the  gates  of  hell  (hall  never  prevail. 
Lallly,  In  this  divine  doxology,   after  what  manner,  and 
with  what  a(r.ction  this  praife  is  given,  intimated   in  the 
word  Amen  :  li'orld without  end.  A/nen.     This  /4mvn  (i.) 
Is  a  ns/if  cf  ifTent,  and    as   fuch   ul'ed    by  the   Jews    and 
Chritiians  in  all  ages,  at  the  end  of  theirprayers.to  teflify 
that  ihey  alTented  and  agreed  to  what  was  put  up  to  God 
in  their  name,  and  on  their  behalf.     Again,  (2  )  It    im- 
porteth  earneftdelire.     Hence  Jeremiah'(chap.  xxviii.6.) 
fjid  Amen  to  the  pr.iyer  of  Hananiah,  concerning  the  re- 
turn of  the  captives  to  their  Imd,  tofliew  how   earneflly 
h^*  delircd  that  it  might  be  fo.      (3.]    It  imports    ftedfaft 
faith, 'hat  the  tiling  we  pray  for    fhall    be  granted;   and 
acci'irdingly.in  tel\i-nany  of  our  defire.and  aflfurance  tobe 
heard,  we  fjv,  Amen,  lobe  it  ;  fo  let  it  be  ;  fo  let  it  be, 
O   Lord,    forever. 

C  H  A  P.     IV. 

I  THEREFORE   the  prifoncr'of  the  Lord,   be- 
f.ec'i  you  tliat  ye  walk  worthy  of  inc  vocation 
■\vhcrtv»ith  ye  are  called, 


As  if  he  had  faid,  "Seeing  the  rites  of  God's  grace, 
in  Chrift  have  fo  abounded  towards  you,  who  were  once 
Ephcfian  idolaters,  but  now  converted  Gentiles,  I  Paul 
who  am  a  priforvcr  for  preaching  the  gofpel.and  for  declar- 
ing this  grace  to  ynu,  do  moft  afFeift^onately  exhort  yoa. 
that  ye  live  anfwcrabiy  to  your  priireiru>n,  and  according 
to  the  great  oblignti<in  of  your  h'gh  and  holy  vocation  from 
heathenifm  to  Chriftiantty."  Here  note,  i.  The  perfon 
exhorting  and  befeeching,  I  Paul  the  [•rifoner  of  the  Lord, 
befeech  ynu  ;  1  that  am  in  bonds  for  Chrift,  I  that  am  im- 
prifoned  for  preaching  the  gofpe!  to  you, and  for  profelyt- 
ing  you  by  it  into  Chriftianity.  Nothing  can  more  oblige  a 
people  to  hearken  to  the  exhortations  ot  the  miniftcrs  of 
Chrifl,  than  this  conlideration,  that  rhe  truths  which  they 
deliver  to  them,  they  ft.ind  ready,  both  to  fuffer  for,  and 
to  feal  with  their  precious  blood:  /  the prifoner  of  the  Lord 
btjeech y'ju.  2.  J'he  comprchenlive  duty  exhorted  to. 
That  ye  walk  worthy  of  thevucationwherewith  ye  are  called; 
worthy,  that  is,  befeeming  and  becoming  your  holy  pro- 
fellion,  anf«.erable  to  the  dignity  and  obligation  of  yoitr 
Chriftian  name  :  or.  as  he  exhorteth  the  Phihppians, 
chap.i.  20.  Walk  asbecometh  the  members  of  Jefus  Chrift: 
But  when  may  we  be  laid  fo  to  do?  Anf.  When  we  walk 
according  to  the  precepts  and  connnands  of  the  gofpel  ; 
anfwerable  tothe  privileges  and  prerogatives  of  the  gofpel; 
anfwerable  to  that  grand  pattern  of  holmefs  which  the  gof- 
pel fets  before  us, rhe  example  of  Jefus  Chrilt;  anfwerable 
to  the  helps  and  fujjplies  of  grace  which  the  gofpti  affords: 
Finally,  to  walk  worthy  of  our  vocation, is  to  walk  anfwer- 
able to  thofe  high  and  glorious  hopes  which  the  gofpel 
raifes  the  Chriihan  up  to  the  expectation  of. 

2  With  all  lovvlinefs  and  mecknefs,  with  long- 
fuffcring,  foibearing  one  another  in  love  ;  3  En- 
deavouring to  keep  the  unity  of  the  Spirit  in  the 
bond  of  peace. 

Having  exhorted  them  to  the  practice  of  their  general 
duty  ;  namely,  to  walk  worthy  of  their  holy  vocation^xn  the 
former  verfe  ;  in  ihefe  two  verfes  he  prefTes  upon  ihetn 
more  fpecial  and  particular  duties,  the  chief  of  which  is 
the  duty  of  Chriftian  unity  and  concord,  er.deavou'ing.  ta 
keep  the  unity  of  the  ^pi'  it.  The  word  figuifies,  a  diligent, 
induftrious,  and  united  endeavour  to  prcferve  and  keep, to 
fupport  and  maintain,  the  unijy  of  the  Spirit  ;  that  is,  an 
union  of  heart  and  Spirit,  an  unity  of  faith  and  dodrine, 
an  unity  of  judgment  and  affeftion,  amongft  all  the  pro- 
felfors  t)f  Chrifianity.  Obfetve,  i.  The  means  by  which 
this  duty  may  be  performed,  and  the  unity  of  tlie  Spirit 
maintained  ;  namely,  in  the  boni  of  pejce  ;  a  peaceable 
difpofition  and  temper,  a  peaceable  deportment  and  beha- 
viour, is  the  bond  or  ligament  which  binds  Chriftians  to- 
gether; whereas  difcord  and  divifion  cats  that  bond  afunder. 
2.  rhe  fpecial  giaces  which  the  apoltle  recommeiidsunto 
us,  as  excellent  helps  for  preferving  unity  and  peace  ; 
r.amelv, humility, meekiief,;)nd  mutual  forbearance,  (i.) 
Humility  •  ver.  2.  ti'ith  all  l>-i>!:nefs  ;  that  is,  with  all  fub- 
mifTivenefs  of  mind, and  humble  apprehenfi'.nsof  ourfelves. 
What  Teriullus  faid  of  Feftus  fl:nterinply.  we  may  fay  of 
Iiutiility  truly, iif|'  //'(rf,Oh',im;lity,ti'-  enjoy  great  qu'xetrfs: 
The  homble  man  is  the  peacsablema;) ;    only   by   pride 

coineth 


Chap.  iv. 


EPHESIANS. 


8oi 


Cometh  contention.  (2.)  Mecknels,  ^vlikh  confifts  in  a 
baclcwardncfs  to  provoke  others,  or  to  be  provoked  by  otliers; 
as  lo'-vlinefs  flood  in  oppolition  to  pride,  fa  mecknefs  here 
ftands  inoppofition  to  pcevifhnefs  ;  wi/h  all  hwlhiefi  and 
Tnreiiiej!.  (t^,)  Long-fiifFering  and  mutual  forbearance  ; 
when  Chriili.ifis.arc  fo  far  tVoin  refeniing  every  wrong,and 
revenging  every  injury  tliat  is  offered  to  them,  that  they 
can  bear  with  one  another's  weakntfTcs,  cover  each  other's 
iniirmitic!,  pity  one  another's  failing?,  am!  pardon  eacho- 
thtr's  provocations  :  And  this  duty  of  nnittial  forbearance 
ought  to  proceed  from  a  principle  of  love  to  each  other. 

4  There  is  otie  body,  and  one  Spirit,-  even ns ye 
arc  called  in  one  hope  of  your  calling  ;  5  One 
Lord,  one  faith,  one  baptifm,  6  One  God  and 
Father  of  all,  who  is  above  all,  and  through  all, 
and  in  you  all. 

The  apoftle  having  exhorted  the  Ephcfians  to  a  {\n&: 
tiniiy  and  concord  amongft  thcmfelvcs,  next  proceeds  to 
enforce  his  exhortation  with  fcveral  arguments  ;  and  there 
are  no  fewer  than  fcven  fumrned  up  in  the  three  verfes 
now  before  us.  fi.)  Says  the  apodle,  there  is  oiin  body, 
tliat  is,  o.ne  univcrful  church,  Avhereof  ye  are  all  members. 
{1.)  There  is  one  Spirit,  by  which  yc  are  all  animated  and 
enlivened,  and  therefore  keep  the  unity  of  the  Spirit.  (3.J 
There  is  one  hope  of  eternal  life,  by  which  ye  are  all  ex- 
cited :  Our  inheritance  in  heaven  is  the  fame  ;  God  doth 
rot  give  one  a  double  portion,  or  a  party-coloured  coat, 
above  another;  but  it  is  called  an  inheritance  in  light, 
becanfe  all  alike  are  partakers  of  it,  and  fliarers  in  it ;  the 
faints  have  all  one  hope,  therefore  Ihould  have  all  but  one 
heart.  (4.}  One  i^/v/Jefus  Chrilf,  thcHcadof  his  church, 
the  Saviour  of  the  body,  one  whom  we  all  profefs  to  ferve 
and  obey :  Be  ye  therefore  one,  tor  your  Lord  i'  one. 
(5.}  There  is  one  faith  ;  that  is,  either  one  grace  of  faith 
vvhcrcby  we  believe,  or  one  doctrine  of  faith  which  is 
believed  ;  ye  all  believe  in  one  and  the  fame  Saviour,  and 
arc  all  julfified  by  him,  after  one  and  the  fame  inanner; 
therefore  be  yealfoonc;  one  in  afFedfion,  as  well  as  (,nc 
inbeliet.  ,'6.)  There  \s  one  hnptijh,  one  door  by  which 
■vvc  all  enter  into  the  church  ;  both  Jew  and  Geniile,  bond 
and  free;  rich  and  poor,  they  are  all  one  in  Chrift  Jefus, 
and  by  one  Spirit  baptized  into  one  body,  fj.)  One  Gcd 
find  the  bather  cf  all  things:  And  of  all  pcrfou'  in  Chrift, 
whom  we  all  expecl  one  and  the  fame  falvation  from: 
.And  this  God  is  tranfcendcntly  above  all,  nnd  over  all  ; 
his  eye  penetrates  and  pierces  through  you  all,  and  he  is 
in  and  among  you  all,  as  in  his  holy  temple  ;  therefore 
fiich  as  endeavour  to  divide  you,  do  as  much  as  in  them 
lies  to  divide  God  himfclf  that  dwells  in  yni.  This  then 
is  the  fum  of  the  apoftle's  argument:  "  Seeing  ye  are  all 
members  of  one  body,  partakers  uUne  Spirit ;  expeiflants  of 
cnc  hife,  having  «»:.' Lsrc/ and  common  Saviour,  one  faith 
and  belief,  one  and  the  fame  hapiijm  in  the  name  of  the 
Father,  Son,  and  Hily  Ghofl,  and  one  and  the  fame  Gwl 
and  Jviihcr  in  Chriil  ;  feeing  yon  are  one  in  all  ihcft- par- 
liculars  be  on?  among  yoirrfcKes,  and  endeaVAir  to  hep 
the  unity  of  the  Spirit  in  the  hon'i  of  peace.'  From  the. 
whole,  le.mi.  That  fn  .-n-nv  ;,re  the  obii&atienF,  fo-ftroBf 


the  bonds  and  ties,  which  lie  upon  all  the  incmbcrs  of  the 
church  to  be  at  unity  among  thcmfelvcs,  of  one  judgment, 
and  of  one  heart;  that  fuch  as  violate  tliefe  bonds,  and 
culpably  divide  and  feparatc  themfelves  from  cominuni oil 
with  their  brethren,  Chrift  looks  upon  them  tio  longer  as 
memfcrs  of  his  body,  but  as  having  rent  and  torn  themfelves 
from  it. 

7  Butuntoevery  oneoftisis  given5;raceaccord- 
in.L^  to  the  jneaCure  of  tlie  ^ift  of  Chrift.  8  Where- 
fore he  faith,  When  he  afcendcdup  on  hi-h,  he  led 
captivity  captive,  and  gave  gifts  unto  men.  r)(Now 
that  he  afcended.whatis  it  but  that  he  alio  dcfcendcd 
firft  into  the  Joiver  parts  of  the  earth  ?  10  lie  that 
defcended  is  the  fame  a'lothatalccnded  up  farabove. 
all  heavens,  that  he  might  fill  all  things.)  11  And 
he  gave  fome,  apoftles  ;  and  fome,  prophets  ;  and 
fome,evangeliRs;  and  fome,  paftort,  and  teachers; 
12  For  the  peife6ling  of  the  faints,  for  the  work 
of  the  miniftry,  for  the  edifying  of  the  body  of 
Chrift:  13  Till  we  all  come  in  the  unity  of  tho 
faith,  and  of  the  knowledge  of  the  Son  of  God,  un- 
to a  perfefcl  man,  unto  the  meafure  of  the  ftati.re 
ofthsfulnefs  of  Chrift. 

Our  apoftle  here,  in  ihefe  verfes  fupplies  us  with  another 
^^■cighty  argument  to  perfuade  us  to  keep  the  unilv  of  the 
Spirit  in  the  bond  of  peace  \  namely,  that  it  was  one  grept 
and  chief  end  which  Chrift  aimed  at,  in  indiiutiiig  the 
rniniftry  of  the  word,  in  appointing  the  fcveral  officers  in 
his  church,  of  apoftlfs,  propliets,  evangclifts,  paftors,  and 
teachers,  and  alfo  in  the  fcveral  gifts  \vliich  he  bi  (lowed 
upon  thole  officers:  he  aftlucs  us,  it  w^as  Chrift's  great 
defign,  in  and  by  all  thefc,  tobiinjr  his  people,  not  "only 
to  faith  and  knowledge,  but  to  unity  in  the  faith,  and  in 
the  knowledge  of  the  Son  of  Cod.  '  And  here,  (r.j  Our. 
apoftle  fhews,  that  the  diverfity  of  thofe  gifts  and  graces 
bcftowed  by  Chrift  upi^n  the  fevrral  niemhers  of  the 
church,  do  ill  tend  to  preferve  and  to  promote  unity,  thtv 
all  coining  from  one  and  the  fame  author,  and  being  all 
given  for  one  and  the  fame  end.  Unto  every  one  of  us  is 
given  grace,  according  to  the  meafure  cf  the  gift  of  Chri/}, 
Learn  htncc,  i.  That  there  is  grace  given  by  Chiift't.* 
all  his  members  bearing  fome  proportion  -ind  (jnili- 
tude  to  th.Tit  grace  which  w'a';  conferred  upon  Chrfft  hii-;i- 
ftlf.  2.  That  the  dc'ign  of  Ciiiift,  in  clifpeniint;  his  erace 
in  difl -rent  meafures  and  degrees,  is  the  eencrril  good  of 
his  church,  and  particularly  for  preferving'and  promotini; 
unify  and  love  amoiigft  his  members  ;  for  feting  every 
one  has  his  ftvera!  graces  froni  God,  and  no  one  has  eII, 
it  one  hath  that  grace  which  another  wants,  .ind  if  one 
want  tie  help  of  oue  another,  and  therefore  ouuht  to  kve 
one  another  :  This  is  the  apoftle's  ars'umciit.  "  Next  he 
proceeds  to  prove  that  Chrift  has  difpcnild  this  ciiverfity  of 
gifts  amoiigft  his  members  ;  afilrnung,  that  in  the  dav  of 
hi--  afctniion  into  the  iiji^heft  hta\'^nF,  he  led  captivity 
S  ^  captive, 


802^ 


E  P  H  E  S  I  A  N  S. 


Chap.  iv. 


eiblivcy  ami  gave  gifts  wita  men.     In  which  cxpiefTion  there    and  aJrantagc,  was  to  continue  :      niTDcly,  to  the  end  of 
is  a  manitcrt  allulion  to  the  Roman  conquerors,  who  in    the  world,  to  the  dnv  of  judgment, /,-// a// f..//;<-,   by  means 

of  the  fame  l;iith  ir.  Chtil^,  and  knowledge  oJ  hin»,  un/o  a 


the  day  of  their  triumphs  fcattcred  their  magnificence  and 
bou 


an 
ov 


luntv,  theii  UrgclUsand  donatives  among  ihtir  foldiers  poffci  man,  and  unio  the  meujure  of  ihtjh.ture  cflli  Juhiefs 
id  their  fiibiccls.  Thus  Chrifl,  after  he  had  triumphed  of  Chnjl ;  that  is,  till  the  church,  which  isChnd's  mvnical 
ler   liisown   and  his  chnrchs   men  ics  upon  the  crofs,     body,  Ihall  be  complete  and   pc:»ea,  and  attain  its  full 


role  in  the  iriuinplunt  chariot  of  his  afcentioh  into  hcavc.i,     flaiiire  from  infancy  to  full  manhood.     Ltarn  hence,   i. 
where  he  received  ^ihs  as  the  ptirchafc  of  his  blood,  and     Tkat  thechurch  of  Chrift  here  on  earth,  is  labouring  for. 


"N.nv,  from  the  apoltk-'s  fcopc  and  dclignin  this  argument,     lo  that  purpofe  and  defign.       3.  That  none  of  the  mcft 


\\t  learn,  That  though  divcrfity  of  gifts  in  the  church, 
and  divers  mcafiire  of  grace  in  and  among  the  members 
thereof,  are  too  often  a  fad  occafion  ofdiviiicn  and  ftritc, 
through  the  prcvalcncy  of  envy  and  pride,  and  other  divid- 
ing luPiS,  yet  this  great  variety  and  diverfity  cf  gifts  and 
graces  rightly  confidered,  would  be  found  to  be  one  of 
the  ilrongcfl  t'cs  and  bonds  of  union,  feeing  ■we  all  ftand 
in  mutual  need  of  the  gifts  and  graces  of  each  other.  It 
i.  very  evident,  that  our  apof^lc'i  fcopc  here,  is,  to  urge 
and  enforce  unity,  from  the  divcrfity  of  gifts  and  graces 
which  are  amongit  the  members  of  the  church  ;  God  for- 
bid then,  that  they  Ihould  occafion  envy  and  •nimofities, 
itrife  and  contention,  rents  and  divifions.  Our  apofllc's 
iicNt  argiimLMtt  for  unity,  is  in  the  nth  and  i2thverfc«, 
where  he  prove-,  that  a<  the  unity  and  edification  of  the 
church,  was  the  defign  of  Chrifl  in  dlfpenting  divers  gifts 
and  graces  amongll  the  members  of  his  church,  fo  was  it 
likewife  his  aim  and  end  in  indiiuting  fuch  variety  of 
•♦ilices  and  otficert  in  his  church  ;  for  this  end  it  was  that 

l.c  gave  to  his  cliurch  by  qualification  and  million,  firlt, 

i-p-Jfle!,  ft  nt  forth  firfl  by  Iiis  own  mouth,  to  be  witnelfes 

of  hiidoftrine  and  miracles,  and  then  to  preach  thegofpel 

throughout    all  the  world,  having  received  the  holy    Spirit 

in  an  extraordinary  manner   at  the  feaft  of  Pentecoft,  to 
'   fit  tium  for  that  fervic,  Afts  ii.    i,  2.     Next,  prophets, 

who  explained  the  myllcries  of  faith   foretold  things  to 

cc-mc,  and  expounded  the  writings  of  the  old   prophets. 

T\'icn,  evangelijls,  who  were  fent  out  by  the  apoflle?,  fome 

t.)  plants  others  to  water  the  churches    which  they    had 

p'.:in:ed,wiihoi!t  being  fixtd  to  any  particular  place.   Laftly,    of  dotlrinc;  by  the  flight  of  men,  a??fi/ cunning  craf- 


cminenr    faints  on  earth    (the  moft  knowing  anti    pious 
tniniffers  of  the  gofpel  not  excepted)  are  above  ordinances, 
above  the  minillry  of  the  word,  above    receiving  bentfu 
and  advantage  by  the  plain  and  praflical  preaching  of  it  . 
even  St.  Paul  here  puts  himfclt  in,  and  reckfins'himfLll 
among   the    number  of  ihofe  vho  flood  in  need  ot  tlic 
miniftryof  God's  word,  to  bring  him   to  a  perftct  mrn, 
and  to  the  ir.eafiirc  of  the  flature  of  the  fulncfs  of  Chrifl  ; 
he  fays  not,  till  ye,  but  till  tie  all  come  unto  a  perfcft  m.Tn. 
Such  pe<  pie  then,  as   think  thcmfelves  above  ordinance":, 
are   above  God  himfclf;  none  need  ordinances  fb  much, 
as  tliofc  that  want  them  lealh     And  fuch  hearers  as  itnn 
their  backs  upon    the  preaching  of  the  wi  rd,  hecaufe  thev 
know  more  than  the  miniftcr  can  leach  them,    and  can 
better  inftruft  the  preacher,  than  be  inflrufled  by   hin% 
they  betray  tlitir  own  ignorance  both  of  the  intent  and  end 
of  the  minillry  of  the  word,  and  alfo  oftheflafcof  their 
ow  n  heart-: ;  tor  if  tlicir   underflanding  want   no  light,  cl, 
their  affeflions  need  no  w  armth  ?  Have  you  no  grace  to  1  : 
perfected,  no  corruptions  to  be  weakened,  no  good  rcfc- 
lutions  to  be  ftrenglhencd  ?     If  your  knowledge  be  impcr- 
fe£l,    as  fure  it  is,    do  tiot  your  affcdions  want  a  trcfli 
excitement  r      Admit  thcdcfpiftd  preacher  cannot  be  yo' 
inftnidtor,  yet  fure  he  may  be  your  remembrancfer,  ai. 
excite  you  to  that  duty  which  you  know  already  perhaps 
better  than  you  pracliie  it. 

i4That  we  henceforth  be  no  more  cliildrcn,  toff- 
cd  to  and  fro,    and  carried  about  with  every   wind 


pujicrs,  and  lenchers,  calitd  alfo  biihops  and  elders,  who 
were  let  over  the  churche/as  guides  and  inflruiElors.  Learn 
hcBce,  I.  That  It  is  ChrilVs  fpccial  prerogative,  as  Head 
of  the  church,  to  inflitute  and  appoint  fuch  offices  and 
ofiicers  in  his  church,  as  to  his  own  wii'doin  fceins  meet 
for  the  edification  and  government  of  it.  2.  That  the 
great  end  and  deiign  of  Chrift,  in  inlUtuting  fuch  vaiiciy 
of  offices  and  officers  in  his  church,  was,  his  church's 
unity,  that  by  all  minillerial  helps  and  endeavours,  his 
members  might  be  compadledand  knit  together,  and  made 
one  entire  body,  by  the  increafe  of  fanclity,  concord,  and 
unity.  He  guvfjjine  ap9/iles,  fome  pafors  and  teachers,  fr 
the  perfenin^  cf  ike  f-i'ir.ts,  (not  for  converting  of  finners 
<  nlyj  and  fr  the  edifying  of  the  body  of  Chrijl.  Olfene, 
Jadly,  The  apoftle  declares  how  long  the  work  of  the 
Biiniftry,  appointed  by  Chiill  for  his  church's  edificaiicn 


tincfs,  whereby  they  lie  in  wait  to  deceive  ; 

St.  Paul,  in   thcfe  words,   declares  one  fpccial  end  f 
which  the  miniltry  of  the  word  ivas  inflitutcd  and  appointed; 
namely,  to  preferve  from  error  and  feduciion,  to  present 
inftability  of  mind,  and  unfctilednefs  of  judgment,  and  ■ 
confirm  pcrfons  in  fundamental  truths  :    that  we  hencefjr 
be  no  more  children  I'fJ'ed  to  and  fro,  ^"C.     Kite  here,  I.  1  ; 
name  which  St.  Paul  gives  to  unftable  perfons,  and  ur 
fettled  profeifor-s,  he  callsthem  children  ;  Not  in  regard 
age,  but  in  rcfpeft  of  knowledge  and  underflanding  : 
dren,  is  a    word  that  denotes  impcrfe£lion  and  wcrr 
inftability  and  UDgroiindcdnefs  in  knowledge.    2.  How  r' 
unfleadinefs  of  thefe  prot'eifors  is  expreflcd  by  a  double  n- 
taphor  ;  the  former  Is  dra\\n  from  a  wave  of  the  fca,    thi 
arc  t-ffed  Ic  and  fro  ;    the  latter  is  drawn  from  a  light  clrua 
hovejing  in  the  air,  carried  sbcut  from  place  to  place  ; 


Chap.  iv. 


EPHESIANS. 


803 


n.itlit'f  wave  nor  clotiJ  Iiavc  any  conHllcncv,  but  are  both 
niovinr;,if  the  leafl  wind  be  ftirring.  ;j.  The  caiifcof  this 
inlKiMIity,  men- uind of  d',clrit:e,  prolc-lTirs  that  have  no 
fohd  iirinciplirs,  every  wind  of  doftrine  lias  povk'er  over 
them  ^o  drive  them  to  an<I  fro,  every  tcaclicr  can  caft  them 
into  what  miiull  he  plcnfcs,  and  blo.v  thorn  ii!<e  glaHes, 
inro  this  or  that  ihape,  at  the  ple^fiire  of  his  breaih.  Bnt 
why  v,ii)d  of  doftrine  ?  Bzcaiife  there  is  no  folidity  in  it, 
b'jt  being  wind  in  the  preacher,  it  breeds  but  wind  in  the 
hearer,  bccanfe  of  its  variety  and  novelty,  and  bacaufe  of 
its  prtvalency  ove'rimibid  men.  How  fiiddcnly,  fome- 
fime«,  isafumiiv,  a  to\^•n,  yea,  a  whole  country,  leavened 
with  a  particular  error  ?  4..  The  charadler  of  thofe  impof- 
tors  an(l  fedi.'ccrs  that  do  thus  unfettle  and  unhinge  men, 
they  iifc _/?/»/•/ ;  a  metaphor  taken  from  gamerters,  who 
witli  art  and  llight  of  hand,  can  cog  the  dice,  and  win  the 
game.  Seducers  cheat  wiih  falfe  doiSrines,  as  game(ters  do 
v/iih  falfe  dice  :  Cunning  craftimji  \  the  word  iignifies  the 
fiibtlety  and  deep  policy  of  the  old  ferp.'int  ;  implying,  that 
feducers  are  old  and  r.vv/c'w^  jiameller-,  fkilful  to  deceive  : 
They  lie  in  U'aif  /o  dtctrii-e  ;  the  word  iignifics  cm  ambujh- 
Uent,  or  Ifraiagein  of  war,  impl)ing,  that  all  feducersy7/V/./ 
and  irnjiim-fs  is  to  this  verv  end  and  purpofe,  that  they 
may  intrap  and  catch  men  within  the  ambuHi  of  their  iin- 
portiircs.  From  the  viho\c,  learn,  That  feduccrsand  falfe- 
teachers  arc  crafts-mailers  of  flight  and  fiibtlctv,  and  ftrata- 
gems  of  deceit ;  they  have  artifices  ways  and  methods  to 
take  men  unawares,  and  to  make  merclundife  of  the 
people  i  they  wrcft  and  wrack  the  fcriptures  to  make  them 
fpeak  what  they  pleafc,  nit  what  the  Holy  Ghoft  intended: 
If  all  this  art  fails,  their  lall  device  h,  to  recommend  their 
doftrines  upon  fome  private  pretended  revelation,  and  un- 
com  non  impulfe  of  the  holy  Spirit  5  by  all  which  methods 
they  lie  in  wait  to  deceive. 

15  But  fpeaking  the  truth  in]ov«,  maygrOw  up 
into  him  in  all  thin;^s,  which  is  the  head,  avnChriR: 
i6  From  whom  the  whole  body  fitly  joined  to- 
gether, and  compafiled  by  that  which  every  ^joint 
lupplicth,  according  to  the  elFetlual  working  in  the 
mealurc  of  every  part,  maketh  increafe  of  the  bo- 
dy, unto  the  edifying  of  itfelf  in  love. 

Our  apoftle  had  fet  forth  the' excellent  end  of  the  minif- 
try,  in  the  foregoing  verfe,  for  furthering  our  {lability  and 
ftedfadnefs  in  grace  ;  here  he  declares  the  admirable  htnef; 
tjf  it  tor  helping  forward  our  proficiency  and  growth  in 
grace,  Sl'eahingthe  tnilh  in  love  \  that  is,  cleaving  to  the 
truth  of  Chrilt's  dodlrine,  and  livint^  in  love  wirh  one  an- 
other, you  may  grow  up  in  Chrift  by  making  progrtfs  in 
all  Chrillian  grace,  being  united  to  him  as  members  to  the 
head.  Here  note.  How  the  apollle  draws  a  coinparifon  be- 
tween the  natural  anj  myftical  members,  and  the  increafe 
of  b'lth  ;  as  there  mtifi;  bs  a  fellowlhip  bciwixt  the  natural 
head  and  members,  fo  mull  there  bean  union  betwixt 
Chrill,  the  fpiritualHcad.  and  believers,  his  myftical  mem- 
bers: and  as  there  is  further  required,  a  mutual  comminii- 
on  and  fellowlhip  of  the  members  of  the  body  within, 
and  amongfl  ihemfclvcs,  in  order  to  gniv\th  and  increafe  ; 
fo  mult  there  be  concord,  love,  and  unity  amongft^ellcvers, 


if  they  cxpedl  to  fee  grace  growing  in  thenifc'ives,  or  in  oryj 
anoiher.  Are  the  members  of  llie  natural  body  fcvcrally 
dillin£l  one  from  another,  fome  priiKipal,  otliers  minifterial, 
but  all  concurring  to  the  fervice  of  the  whole?  So,  in  or- 
der to  fpiritual  growth,  mult  all  the  members  of  Chrift's 
myllical  body  keep  their  rarik  and  order,  and  a6l  in  thci;- 
own  fphere  with  I'piritual  wifdom  and  humility;  the  eye 
not  doing  the  work  of  the  hand,  nor  the  hand  ihe  woik  of 
the  foot,  but  every  one  In  the  calling  wherein  lie  is  called, 
miifl  there  abide  with  God.  Again,  is  there  a  fupply  of 
nourifliment  from  one  meinber  to  anoiher,  according  to 
the  meafurc  of  everr  part  in  the  natural  body?  So  is  there 
a  fupply  from  head  to  members  in  the  myftical  body,  and 
from  one  myftical  member  to  another  ;  one  is  apt  to  teach, 
W'illing  to  exhort,  a  fifth  10  advife  antl  counfel  ;  and  all 
thcfe,  and  every  one  of  thefe,  contributing  all  they  can  to 
the  welfare  and  growth  of  the  whole.  Happy  is  it  both 
for  the  natural  and  myfticai  body,  when  the  members  of 
both  arc  fubfervient  to  each  other,  and  contribute  all  they 
can  lo  the  mutual  growth  and  improvement  of  one  another, 
and  efpecially  for  the  benefit  and  advaiitage  of  the  whole. 

17  This  I  fay  therefore  and  teflify  in  the  Lord, 
that  ye  henceforth  walk  not  as  otherGentileswalk, 
in  the  vanity  of  their  mind,  18  Having  the  under- 
Handing  darkened,  being  alienated  from  the  life  of 
God  through  the  ignorance  that  is  in  them,  becaufe 
of  the  blindnefs  of  their  heart :  19  Who  being  pafl: 
feeling  have  given  themfelvcs  over  untolafciviouf" 
nefs  to  work  all  unclcanncfs  with  grcedinefs. 

Our  apoftle  having  finifhed  his  graf\d  exhortation  to  love 
and  uniiy  amongft  all  Chriftians,  and  ci'.forced  it  with  the 
molt  weighty  arguments  and  motives,  in  the  former  part  of 
the  chapter,  comes  no%v,  in  the  latter  part  of  it  10  prcfs  the 
Eplielians  to  the  praftice  of  particular  duties.  'Fhc  fiifl 
ot  which  is  this,  to  take  fpecial  care,  that  b-ing  now  con- 
certed Chriftians,  they  walk  no  more  like  ignorant  and  un- 
converted heathens  ;  Walk  ml  as  tther  Ceyiiilcs  wall. 
Next,  he  gives  particular  inftanccs  how,  and  after  what 
manner  the  Gentiles,  in  the  bla^k  night  of  pa^anifm,  di.i 
walk;  namely,  (i.)  In  tl.h- vanityof  thcirmind',  following 
their  own  imagination,  and  not  any  revealed  from  God, 
in  the  matters  of  his  worlliip.  (2.)  riaving  their  tinJer- 
J/andings  darkened,  their  mindj^cid  of  faving  knowledge. 
{^.)  Thev  ivere  alienated  from  the  life  cf  God,  that  is,  fruoi 
a  godly  life  ;  they  were  (Irangcrs  to  ihe  life  which  God 
Commanded,  which  God  approved,  and  which  God  l:im- 
fclf  lived.  Here;<;/r,  That  holinefs  is  called  x\\c  life  if 
God,  becaufe  it  is  the  lite  which  God  requires  of  u=,  it  is 
the  lite  which  he  works  in  km,  it  is  the  life  whereby  God 
liveth  in  us,  the  life  whereby  we  live  unto  God  j  it  is  an 
ever-living  life,  not  obnoxious  to  death,  as  tbe  Ephefiaiis 
were  ;  (o  every  carnal  man,  before  converfion,  is  aiitn?.ti.d 
from  this  life  of  God  ;  he  has  no  liking  of  it,  no  inclina- 
tion to  it,  but  prefers  a  life  of  fin  before  it.  Lord,  hovr 
many  th.at  are  furroimded  with  the  celcUial  beams  of  the 
gofpel,  are  as  impure  and  impenitent  now,  as  thefe  Gen- 
tiles were  then  in  the  black  night  of  f  aganifm  !  (4.;  They 
5  I  2  were 


Sol, 


E  P  H  E  S  I  A  N  S. 


Chap.  iv. 


were  pij? /efling  ;    their   fottifh  ftiipidity  had  benumbed 
them,  the  rtamcsof  their  hilts  had  feared  their  conCcicnccs 
ti)a  defparate  degree  ot  hardnefs  and  infenfibiiity  ;  thty 
were  at  once  infcnliblc  of  their  lin,  and  of  their  danger  by 
rcjfoii  of  fin.     A  dead  confcicnce,  and  a  dcfparaicly    dill'o- 
Inte  life,   are  infeparable  companions.       (5.)  T/jey    gave 
ihemjelves    ffvtr  unti  lafcivioitfntj's,    to  tviri  all  uncUtinnf/s 
■with  greed /'nefs.     Here  fee,  how   infenfibiiity  of  tin  be.gets 
inCitiablenefs  in  finnint; ;  they  work     iinclcanncfs  uirh  in- 
Citlablc  i;rce(lincfs,  who  have  once  abandoned  thenifelvcs  to 
iin,  efpccijliy  to  the   fin  of  imcieanncfs.      Lord,  thi<  was 
the  deplorable  cafe  of  the  heathen  world,  before  the  light 
of  the  gofpel  did  arifc  and  fliinc  upon  them  ;    but,  alas !   It 
is  the   cafe  of  nitiliitiidcs  that  fit  under  the  brightcif  beams 
of  ijofpel  lii^ht,  they  (hut  their  eyes,  and  will  not  fi.e  ;  they 
c\iin"ui(h  all  fcnfe  of  immortality   and  a  future  fta'.c,  and 
fo  aba^ndon  themfelves  to  a  life  of  brutilli  fenfii.ilitv,  woi-k- 
Inv  oil  unchnnvejs.  -uiilh  gifcdlnrfs  ;   but  let   tlitin  know  af- 
fiucdly,  that  thoiiLjh  they  live  like  beafl.^,  yet  they  iliallnot 
<iie  like  them,  nor  fliall  their  latter  end  be  like  tlieirs,  the 
foul  bein^'  under  a  divine  ordination  to  an  everlading   ex- 
iftcncc  in  a  future  (tare,  in  which  it  fhall  be  eternally  hap- 
py or  intolerably  mifcrable,    according  as   we  manage   our 
Utportmcnt  in  this  prefcnt  world. 

20  But  ye  have  not  fo  learned  Chrift  ;  21  If  fq 
be  that  ye  have  heard  him,  and  have  been  taught 
bv  hmi.as  the  truth  is  in  Jefus  :  22  That  ye  put  otF 
concerning  the  former  converfation  the  old  man, 
which  is  corrupt  according  to  thcdeceitiul  lufls; 
23  And  be  renewed  in  the  fpirit  of  your  mind;  24 
And  that  ye  put  on  the  ne-.v  man,  which  after  God 
ii  created  in  rightcoufnefs  and  true  holinels. 

In  th(Tc  verfe;:,  I.  Our  apofilc  acquaints  the  converted 
Fphefian.s  that  the  faving  knowledge  of  ChriO,  which  ihcy 
had  received,  inflrurted  them  better  than  to  praflifc  fiich 
Ikeniioufncfs  and  wickcdnela  as  the  unconverted  Gentiles 
wallowed  in.  Bui  ye  l^nve  not  Jo  learned  ChrijI,  that  is,  the 
gofpel  of  Chriit.  Nothing  curbs  fin,  nothing  cures  fin,  in 
a  licentious  finner,  like  the  di  <Slrinc  of  Chriit  revealed  in 
the  gofpel  ;  no  moral  precepts  from  the  fchool  of  the 
heathens,  which  fome  fo  much  magnify  and  applruid,  can 
compnrc  with  this,  which  lays  open  the  root  of  this  ac- 
ctirfcd  difeafe,  and  leads  usjjbthc  remedy  which  the  wifdorn 
of  God  has  appointed  for  its  cure,  even  the  blood  of  his 
own  Son  ;  then  blelfcd  be  God  for  revealed  religion.  2. 
The  apoftle  acquaints  them  what  the  truth  as  it  is  in  'Je/its, 
that  is,  the  dodrine  of  t lie  gofpel,  doth  direft  them  to, 
enjoin  and  require  of  them,  namely,  to  put  cjf  the  old  man, 
that  is,  their  tormcr  heathen  converfation,  and  taanner  of 
life,  fay  fome  ;  but  this  they  had  put  oft"  already,  at  their 
tjrll  converlion  to  Chriftaniiy  :  By  the  old  man,  then,  un- 
derltand  the  old  corrupt  nature,,  fo  called,  becaulc  it  is  as 
old  as  Adam,  and  derived  from  Adam,  and  which  dailv 
more  and  more  corrupts  and  depraves  us  by  itsdccciilul 
iiuls,  if  wc  be  not  refilled  and  fiibdued.  But  this  is  not 
fuflicient,  that  we  {ml  off  the  eld  man,  imlcfs  we  put  on  the 
lien.;  and  be  renewed  in  the  fpi  it  of  our  minds  alter  (}od  ; 
th.tt  is,  after  the  imajc  of  God,   which  confiiLth  ia    ritjh- 


teoufnefs  and  true  holinefs.  A'cteVcre,  i.  That  regene- 
rating grace  is  called  the  new  man,  bccatifc  the  perfon  has 
a  nsw  principle  intuftd  into  him  (fay  the  pious  Biiliop 
FcM,  upon  the  pl.Ke)  wl.ich  enables  him  to  lead  a  new  life. 
Regenerate  nien,  then,  a;''.-  new  men,  ihey  have  a  renewed 
and  ei'.lightened  undo  fla.nding,  tl  ey  have  a  f.ii'.dificd  and 
renewed  will,  renewed  affcfiions  and  dcliits  :  old  things 
are  pading  away,  and  all  things  b  c^n.ing  ne\v.  2.  That 
God  hidifelf  is  the  pattern  r.nd  exemplar,  after  which,  and 
acccrding  to  which,  the  new  man  is  fornad  in  the  foul, 
which  after  Gcd  is  created  in  rightrouj'rejs  ni)d  true  Idiiiejs  : 
What  is  gixilintfs,  but  GiHliikenefs:  What  is  holintfs,  but 
the  conformiiy  of  our  natures  to  the  holy  nafirre  of  God, 
and  the  conformity  of  cur  lives  to  the  will  of  God  r  Afts 
xiii.  22.  I  have  toimd  D:ivid  a  man  after  my  own  heart, 
who  (hall  perform  all  my  will.  3.  That  holinefs  is  not 
only  the  reforming  of  the  outward  man,  but  it  is  the  re- 
newing ot  the  mind  ;  and  not  only  of  the  mind,  but  of 
the  Spiiit  of  the  mind  ;  by  which  underftand,  the  highell 
and  rnoft  refined  (acuities  of  the  mind,  that  part  which  is 
moll  free  from  the  dregs  of  fin,  and  which  coines  up 
ncareft  to  God,  as  the  fpirit  of  the  mind  and  underftanding 
doth  ;  verily,  not  our  minds  only,  but  even  the  fpirit  of 
our  minds,  need"  renewing,  bccaufe  corruption  is  got  into 
the  highell  powers  and  fiiperior  faculties  ot  the  fonl,  and 
bccauie  we  mull  ferve  God  with  all  <Hir  mind  ;  and  it  fo, 
with  the  fpirit  of  our  mind  ;  and  blelTed  be  God,  that  re- 
generating and  renewing  grace  isan  univeifal  principle,  as 
(in  was.  Did  fin  invade  the  w4iole  foul,  all  the  power*  and 
faculties  of  it,  and  deprive  us  of  the  divine  image?  It  is 
the  woik  of  grace  to  reftore  our  depraved  natures  to  their 
primitive  integrity.  The  renewed  perfon  is  fanflified 
I'.tus,  though  not  totaliter  ;  a  new  nature  i»  found  with 
Jiim,  wliicli  after  dd  is  created  in  righteiufnrfs  and  tn.e 
h'AinrJs. 

25  Wherefore  putting  away  lying,  fpeak  every 
man  truth  with  his  neighbour  ;  For  wc  arc  m«ni- 
bers  one  of  another. 

Our  apoflle  clofes  this  chapter  with  an  exhortation  to  fe- 
veral  duties  belonging  to  the  fecond  table,  namely,  to  ab- 
(hun  from  lying,  frciti  anger,  from  ftcaling,  from  corrupt 
communication,  from  all  bitterncfs  of  fj  irit,  froin  malice 
and  revence,  and  to  exercife  brotherly  kindnefs  and  mutual 
forgiveneis.  From  whence  note.  That  Chrifians  mud 
make  confcicnce  of  the  duties  of  the  fecond  table,  as  well 
as  of  the  firll,  and  perform  their  duty  towards  their  neigh- 
bour, as  well  as  towanis  God,  for  the  law  ij  one  copulative, 
God f pale  all  thefe  words  :  The  autliorily  of  the  law  pi  vcr  Ts 
defpilcd,  in  the  violence  of  the  Icaft  command:  Whtn 
therefore  fecond-table  duties  are  performed  by  us,  from  ar- 
guments and  motives  drawn  from  the  (irll  table,  that  i?, 
when  in  obedience  to  God's  command,  and  w  i;h  an  eye 
at  his  glory,  we  perform  our  duty  to  our  neigl-.bour,  thif 
is  both  an  argument  of  otir  liiiccrity,  and  alfo  an  orn.nrrctit 
toour  profcflion  :  ff  hercfore  put  away  lying,  &c.  Lying 
was  a  vice  vcrv  c«tnmon  among  the  heathens  :  It  is  likely 
the  Epholians,'  in  their  hcaihcn  Hate;  had  been  very  gtiilty 
ot  it,  for  they  thotight  it  lawful,  whtn  it  was  bcncfitial,  so 
lie;  and  aBirmed,.  that  l  lie  was  better  tha:i  an   hurtfi:! 

truth, 


Chap.  iv. 


E  P  H  E  S  I  A  N  S. 


8oj 


tni'b.  Our  aprfllr  therefore  exhorts  them,  now  converted 
toChriftianiry,  to  fpeak  cxail  truth  one  to  anotlicr  ;  and 
adds  a  forcible  rcafon  for  ir,  becaiife  tlicy  were  members 
one  of  another  ;  that,  is,  of  human  fociety,  which  by  lying 
is  dtfl roved  ;  f^'Hiood  diifolvcsihe  bond  of  human  focic-ty. 
Learn  hence,  That  there  is  no  fin  more  unfecmly  in  a 
Cliriftian,  more  inconfifttnt  with  grace,  more  abominable 
to  God,  more  like  unto  the  devil,  more  injurious  and  pic- 
jiidicial  to  human  fociety,. than  the  (In  of  lying;  fidtiity 
towards  each  other,  and  mutual  confidence  in  eaih  other, 
being  that  which  makes  human  foiicty  both  fafe  andeafy. 

26  Be  ye  angry,  and  fin  not  ;  let  not  tJic  fun  go 
down  upon  your  wrath:  27  Neither  give  place 
to  the  devil. 

Some  underfland  thcfe  words  only  as  a  cautionary  direc- 
tion, and  ftnfe  them  us  :  If  ye  be  angry  at  any  time,  take 
heed  that  ye  lin  not,  by  exceeding  due  bounds  ;  and  if  at 
any  time  it  doth  fo,  fupprcfs  it  fpecdily,  before  the  fim  go 
down  :  This  was  a  praclice  even  amongll  the  heathens  ; 
before  the  Am  went  down,  they  would  fliake  hands  and 
embrace  one  another  ;  to  the  (Same  of  Chriftians,  who 
pive  place  to  the  devil,  according  to  the  known  proverb, 
Citiluhernakm  habit  d'taholum,  qui  kiltim  petit  i  rat  us  ;  he 
that  goes  angry  to  bed,  has  the  devil  for  liis  chamber-fel- 
low, yea,  for  his  bed-fcUow  ;  nay  he  lies  not  only  in  his 
bed,  but  in  his  bofom.  Others  undcrfland  the  words  as 
a  precept  and  command.  Be  ongr),  bnt  take  heed  of 
llnful  anger  :  Now,  the  way  to  be  angry  and  nor  fin^  is  to 
be  angry  at  nothing  but  at  fin  ;  it  is  our  duty  to  be  angry, 
when  we  fee  others  depart  from  their  duty.  Meek  Mofes, 
who  was  C(X)1  enough  in  his  own  caufc,  was  not  in  God's  ; 
he  has  no  zeal  for  God,  that  is  not  rrioved,  when  he  fees  or 
hesrs  G.xl  dilhonoured.  Leajii  hence,  I.  That  an^er 
being  an  afFe£lion  implanted  by  God  in  the  human  nature, 
is  not  in  itfelf  evil  or  finful,  but  in  fome  cafes,  a  neceflary 
duty.  2.  That  there  is  an  eafy  and  ready  palTage  from 
what  is  lawful,  to  what  fs  fmful.  Be  angfy,  and  Jin  trA  ; 
invplying,  that  itis  a  very  eafy  matter  to  fin  in  our  anger, 
and  no  eafy  matter  to  be  angry  and  not  to  fin.  4.  That  it 
is  very  difficult,  if  not  impollible,  to  avoid  fin  in  our  anger, 
if  we  let  anger  hang  upon  our  fpirits,  and  ccntiniie  with' 
us  i  anger  may  pafs  through  the  heart  of  a  wife  man,  but 
refis  in  the  bofom  of  fools:  Anger  againft  fin  mui'l  con- 
tinue, but  continuance  in  anger  will  be  finful.  To  prevent 
the  fin  of  immoderate  anger,  rhefe  rules  will  be  iifcftil. 
(I.)  Defile  not  to  hear  what  others  fay  of  thee,  left  you 
want  patience  to  bear  what  you  hear  ;  niany  tear  themfelves 
w  ith  anger,  wlicn  they  hear  themfelves  torn  with  ilander  \ 
we  had  better  be  in  the  dark  concerning  our  own  wrongs, 
tljaii  by  knowing  of  them,  wrong  ourfelves  by  pallion  or 
dcfire  of  revenge.  (2.)  What  you  do  hear  faid  of  yow, 
interpret  always  in  the  moft  favouVahle  fenfc  ;  call  it  an  in- 
firmity, and  ditUnguilli  between  the  a(ftion  and  intern  ion, 
between  what  is  fpoken,  and  the  intent  of  the  fpeakcr. 
fj.)  In  and  uriiler  all  provocatioiw,  caft  your  eve  upward  .- 
Look  up  to  God,  and  call:  your  eye  inward,  a'nd  fee  wiiat 
you  have  defervcdj-though  not  at  your  neighbour's  hand, 
yet  at  God's  hand.  Shimei  gave 'David  provocation  to 
bail  up  his  anger  to  the  heighth  «f  fury,  zSara.«xvi.  5.  but 


by  eying  God  :  how  calm  and  raeek  was  his  fpirit  ?  Thus,. 
Be  angry  and  fin  net. 

28  Let  him  that  flole,  Ileal  no  tnore  :  but  rather 
let  him  labour,  woiking  with  hh  hands  the  tiling 
which  is  good,  that  he  may  have  to  give  to  Juni 
that  needeth. 

Ohfe'^e  here  I.  The  fin  ditluaJed  from,  theft,  and  Heal- 
ing..   This  the  heathen   nations  counted  no  crime  ;    ihe-y. 
made  no  confticnce,  either  openl\' or  fraiidcntly,  to  take- 
away their  nesghbour-s  goods.     Therefore,  fays  the  apollle, 
let  thofe  of  you,  who  in   the  time  of  your  psganifm  and 
unregeneracy,  were  given  to  ftealing,  now  being  converted 
to  Chriftianity,  do  fo  no  inore.    2,  The  remedy  prefcribed 
for  the  prevention  of  this   fin,  and  that  is,  diligeirce  and 
labour  in  fome  honeft  calling  ;  ht  him  labour,  tuorking  ivith 
his  hands  :  Idicnefs  occafions  poverty,  brines  men  to  want,, 
incrcafes  ihcir  neccfliu'es,  and  then  thev  bcsake  thcir.lclves 
to  indirect  and  unlawful  means  to  fiipply  them.      3.   One 
fpecial    reafon   why  pcrfons   fliould   labour  in  the  way  of 
their  calling  that  they  might  have  .'«  give  to  him  thai  needeth  ; . 
not  oidy  that  they  may  have  werewith    to  relieve  their 
own  want.s,  but  the  wants  of  others,      '^'herc  ncte,  That" 
God    expcfls  charity  from  the  hand  of  thofe  who  get  their 
living  with  their  hands  :    Day-labourers,  and  fuch  as  have 
nothing  to   live  upon  but  their  work,  muft  yet  give  their 
mire,  their  a!m<=  for  the  help  of  the  indigent.     Olj'crvfy  4. 
The   refiriflion    and    qualification  of   this  labour  of  the 
hands,  he  muft  vjorh  that  which  \igncd,  that  he  may  give 
to  him  t^1at  needeth  :  To  relieve  Olivers  with  the  gain  of" 
oppreiTion,  or  with  the  hire  of  an  harlot,  is  unacceptable  ; 
the  matter  of  our  alms   muft  be  gands   righteoufly  gotten,, 
otiierwife  it  is  robbery,  not  rigbteoiifiiefs. 

29  Let  no  corrupt  communication  proceed  out 
of  your  mouth,  but  that,  which  is  good  to  the  ule 
of  edifying,  that  it  may  miniller.  grace  unto  the 
hearers. 

Here  the  apoftle  direcb  trs  how  to  manag-;  our  tongues,  ■ 
both  negatively  and  pofitively  telling  us,  what  we  fhould.not 
fpeak,  and  what  we  iliould  :    Let  no  corrupl,  rotten,  filthy. 
difcourfe  come  out  of  your  mouth  ;    fiith  as  hare  rotten' 
lungs,  have  a  ftinking  breath  ;  filthy  dif.ourfc  arg;:es  a  pol-- 
Intcd  heart  ;  fuch   nt^ifome  dlfcouife  is  unfavorv  to  an  holy. 
ear,  and    greatly   offemlve,  Acontagiou.<;,-  and  inftcting  to  ■ 
common  r.id  ordinary  hearers.     Next,   he  tells  them  whaf 
they  fhould   fpeak,   that  which  is  profitable  and  edifying,, 
and  that  which  m.-»y  minifter  incrcafe  of  grace  to  the  hearers : 
Our  fpeech   fiioiild  be  fo  gracious  aiid  favciiry,  as  to  dif- 
cover  grace  wrought  -in  our    hearts,  aixl  be  a  means  of' 
woiking  it  in  the  hearts  of  others  ;    eifewhere,  St.  P;'ul' 
advifcs,  that  our  fpeech  he    favoury,   feafontd  with  fait,. 
Col.  it'.  6.   Truth,  holihcfs,  and  prudence,  is  the-falt  tf  our 
words  :     Chriftians  muft  not  fiifl-'er  their  tcnmie   to  run-  af 
random  in  their  ordinary  difcourfe  ;  it  is  not  uifficient  that' 
they  do  not  fpeak  to  evil  purpofe,  but   they  irulV  fpeak  ta 
etiifying  purpofe  :  that  which  has  a  tendency  to  make  the- 
hearers  fome  way  or  other,  either  v.  ifcr  or  better  :   1  ids  the 
apofl'e  calls,  that  vchich  is  gccd  H  the  life  cf  edifying, 

30  And! 


8o6 


EPHESIANS. 


Chap.  v. 


I 


30  And  grieve   not  the   holy  Spirit  of  God, 
whereby  yc  arc  fealcd  unto  the  day  of  redemptioa. 

AVf  here  i.  The  litle  given  to  the  Spirit  of  God,  he 
is  ftyled  thr  holv  Spirit,  bcini;  elleniially  anil  infinitely  holy 
in  himfelf,  and  the  aiiihor  of  all  grace  and  holincfs  in  us. 
■2.  The  affffkion  r>t  grief,  which  is  here  nttributcd  to  the 
•Spirit,  not  properly,  but  improperly  ^  ■when  we  do  that 
'vl'.ich  would  mod  certainly  afiliift  and  grieve  him,  were 
lie  a  fiibjcS  capable  of  grief,  and  when,  upon  provocations 
f;ivcr#on  o:ir  part":,  he  c.'.rricth  himfelf  towards  us  after  the 
iratjncr  of  a  pcrfon  grieved  ;  iiamelv,  when  wc  provoke 
him  to  fnfpend  his  influence,  to  withdraw  his  comforts, 
lea\iiig  us  without  anv  prefcnt  fenfe  or  feeling  of  his  af- 
iii'ances  ;  he  is  alfo  then  grieved,  when  he  is  oppofed,  iii- 
i-rrupted,  rontrouiled,  and  dillurbcd  in  his  operations  of 
^•rncc  and  comfort  upon  our  fouls.  3.  The  argument 
il-d  to  enforce  the  exhortation,  and  not  to  grieve  the  holy 
Spirit  of  GckI,  hecaufc  hv  It  wc  areyiv/.W  to  the  day  of  rc- 
liempiion.  Bi;t  wliat  doth  QjoA'sJealing  his  people  by  his 
iit'ly  Spirit,  intimate  and  imply  r  A"J.  ii.)  It  intimates, 
that  God  has  dillinguiflicd  them  from  others.  ''2.)  That 
hr:  has  appropriated  them  to  l.im'Telf.  (3.;  That  he  has 
::t  a  value  upon  them,  and  a  very  high  elleem.  And  (4.) 
t  impor's  the  irrecoverable  purpofc  of  God  for  their  falva- 
tion.  Seals  are  for  thefe  ufes,  ends,  and  purpofes  ;  Seals 
arc  fordifiin£iion,  for  approbation,  for  conformauon,  and 
argue  a  high  valuation  and  precious  efteemof  the  perfon  or 
thing  which  the  feal  is  put  upon  :  Grin'e  not  the  Spirit, 
ivhcrths  \e  ore  Jeahd  ti  the  day  of  redemption,  that  is,  to  the 
day  ot  judgment. 

31  Let  all  bitternefs,  and  v/rath,  and  anger,  and 
clamour,  and  evil-fpeaking  be  put  away  from  you, 
ivith  all  malice.   32  And  be  ye  kind  one  to  another, 
tender  hearted,  forgiving  one  another,  cvenas  God. 
for  Chriil's  fake  hath  forgiven  you- 

Our  apofile  had  exhorted,  in  the  former  verfe,  not  to 
grieve  the  holy  Spirit  nf  God  :  In  the  next  vcrfc,  he  ac- 
tpiaints  ns  with  the  particular  fins  that  would  afiiicl  and 
j^ricvc  him  ;  iiamclv,  bittcniefi,  that  is,  a  fccrct  grudge-,  and 
u  fmothcred  difpleafure-agamfl  our  brother  :  ruuralk,  or  an 
'impetuous  fierccncfs  of  fpirit,  upon  fome  real  or  appre- 
hcnd/xliniury  ;  rt?;_0T;-,  sn  eager  defire  of  revenge  ;  clamour, 
loiif  thrcatcnings,  or  reviling  language ;  cvilfpcakivg,  either 
of  others,  or  to  others ;  v.aftte,  a  rooted  enmity,  the  rage 
of  the  devil,  and  renders  a  inan  as  like  the  devil,  as  any 
tin  on  this  fide  he'l ;  All  thcfe  fins  do  exceedingly  grieve 
tlie  holy  Spirit,  they  make  him  both  loathe  and  kave  his 
lodging---.  In  the  lafl  vcrfc,  as  a  proper  remedy  .againft  all 
the  foregoing  fins,  he  exhorts  them  to  mutual  kjfidnefs  : 
Be  ye  liiul  or.i-  to'>iards  ariOlhcr :  This  is,  of  a  fweet  and 
loviiig  difpofition,  affable  and  courteous  to  each  other  ; 
neither  carrying  it  loftii;.  or  morofely,  but  affably  and  luim- 
tly  ;  lender- hfaried,  having  a  companionate  fmfc  of  tJic 
nnfeiics  and  infiimitics  of  one  another  ;  Jcrgiiiiig  one  an- 
other whatever  has  been  matter  of  provocation  in  each 
oihcr,  according  to  tkc  example  of  God,  who  for  Chrift's 
lake  has  forgiven  us.  Learn  hence  I.  That  Chridians 
fifC  obliijed,  by  tlie  laws  of  their  iioly  religion,  to  forbear 


and  forgive  onj  anr»thcr.  I.  That  they  Hfe  obliged  to 
forgive  one  another,  as  Ciod,  for  Chrift's  fake,  hatTi  for- 
given thcni.  As  Gtxl  forgives  tis  univerfally,  freely, 
hcirtily,  and  fmcerely,  and  when  he  has  power  in  his  hand 
to  revcni;?,  fo  fhould  we  in  like  manner  forijive  one  an- 
other,  even  as  God,  f:)r  Chrifl's  fake,  hath  forgiven  us. 

C  H  A  P.     V. 

BE  ye  therefore  followers  of  God,  as  dear  chil- 
dren ; 

Our  apoftlc  having,  in  the  ccnclufioti  of  the  foregoinc 
chapter,  exhorted  the  Erhefians  to  mutual  offices  of  love 
and  kindnefs  towards  eacn  other,  in  the  beginning  of  jhis 
chapter,  he  makes  vSe  of  fcveral  very  cogent  arguments  to 
excite  and  quicken  them  thereunto  ;  The  firfi  ofVhkTi  is 
drawn  from  the  example  of  Gcd,  as  he  had  been  kind  to 
us,  and  for  Chriil's  fake  forgiven  us  ;  let  us  therefore  be 
followers  of  him,  not  as  our  God  only,  but  as  our  Father  ; 
Be  ye  fdlvwers  of  {^od,  rs  dear  cl-Hdren.  Where  ncle,  r. 
The  duty  exh6rted  to.  Be  ye  joHnvers  if  Gcd  \  that  is,  in 
all  the  excellencies  of  his  communicable  attributes,  and 
particularly  in  the  exercifc  of  iiniverfal  goodnefs  and  kind- 
nelx,  mercy  and  forgivenefs.  2.  The  arguiTient  exciting 
to  this  duty,  as  dear  children  :  you  arc -child/en,  and  who 
fliould  children  imitate  but  their  Father  r  And  you  are  dear 
children,  will  you  not  imitate  fuch  a  Father  r  Learn  from 
both.  That  fuch  as  lay  claim  to  a  relation  to  Gixi,  without 
imitation  of  hitn,  are  not  children,  but  baftards  :  They 
may  be  of  his  family,  but  not  of  his  hcuftiold  ;  of  his  fa- 
mily, by  inftruclion,  birt  not  by  dtlccnt :  There  is  no 
implantation  into  Chrift,  without  an  imiTari(>n,  both  of  the 
Creator  and  Redeemer,  Heb.  iii.  6.  Cl.rijl  as  a J,n  tfier 
his  szcn  hoi'fe:   JFhofe  boiife  arc  ue,  if  ive  holdfaj),  &c. 

2  And  walk  in  love,  as  Chrift  alfo  hith  loved  u^, 
and  hath  ^ivcn  himfelf  for  us  an  offerinfr  and  a  fa- 
crifice  to  God  for  a  fweet- fmeliing  favour. 

Here  wchave  a  fecond  argument  urged,  to  walk  in  lov, 
one  with,  and  one  towards  another,  drawn  from  the  exam- 
ple of  Chrirt;  he  alfo,  as  well  as  God  the  Father,  has 
loved  us  ;  and  the  iHftance  given  of  his  love,  is  the  hishcfl 
that  CTcr  was  or  can  be  given  :  He  g.ave  himfelf  for  us,  an 
offering  arid  not  afacrifce  to  Cod  for  a  fueet  fmeliing  favour. 
i)lferve\\zxc,  I.  The  great  duty  of  the  law,  [w;,lk"in  lovel. 
This  implies  the  excrcife  of  this  grace,  not  barely  to  have 
it  in  the  principle  and  habit,  but  to  excrcife  and  exert  it  in 
the  aft  :  And  it  implies  the  univerfal  excrcife  of  grace  ; 
whatever  we  do  both  to  God  and  man,  muff  be  done  in 
love,  I  Cor.  xvi.  14.  Let  all  your  deeds  he  done  uith  charit\/. 
2.  As  the  great  duty  of  the  law,  to  walk  in  hve,  fo  the  great 
pattern  of  thegofpel,  as  Chrijl  alfo  hr.ih  hied  us  The 
particle  [asl  hath  firif  the  force  of  an  argument,  and  is  as 
much  as  iccGufe  Chritf  hath  loved  tis  ;  and  it  has  alfo  the 
force  of  a  rule  to  dirc£t  us  in  the  manner  how  wc  IhoiilJ 
love  one  another,  w  ith  an  fas']  of  idcntitv,  but  not  equality  ; 
not  with  the  fame  degree,  but  with  the  fame  kind  of  love 
wherewith  Chrift  huth  loved  us.  Btit  why  hath,  rather 
than  doth  love  us?  Why  in  the  preter,  rather  than  in  the 
prefcnt  ttnfe  r  Jn/.  To  dcncte  both  the  prioiity  of  Chrift's 

lovs 


Chap,  v 


E  P  H  E  S  I  A  N  S. 


Sc7 


love,  that  lie  loved  us  before  wc   loved  him  ;    yea,  before 
we  loved  oiirfclvcs  ;     nay,  before  we  had  any  thing  in  iht 
world,  we   had  a  bcin;^  in  his  love,  cvcnirom  all  eternity. 
And  al  fo  to  d.:  note  the  indubitable  certainty  of  his  love; 
he   haih  loved  yon  ;     yon   need   not  doubt  it,  nor  qucflion 
it  ;  he  has  given  niStinl  and  undeni;ible  proofs  of  it ;   follow 
l.im  from  heaven  to  earih,  and  from  earth  to  heaven  again, 
and  you  will  find  every  (\ep  he  tO(^k.  to  have  been  in  love  : 
ffrilk  then  '>}  I'.vi,    as  Chriji    nlfo  hnih  hvrd  us.       Learn 
hence  i.  That  our  Lord  Jefiis  Chriil  hath  given  an  ample 
and  full  demonflraiion  of  his  great  and  wonderfid  love  unto 
his  church  and  people.      2.  That  this  love  of  Chrifl  to- 
wards us,  (houUl  not  only  be  an  argnmcnt  and  motive  to 
excite  and  quicken  us  to  walk  in  love  one  towards  another, 
but  alfc>  an  cxadt    rtilc   and  copy  to  dirc£t  and  guide  us  in 
our  walking.       There  was  fome   innimicrable  properties 
in  Chrift's  lo\-c  which  we  cannot  imitate  :  As  his  love  was 
an  eternal  love,  an  infinite  love,,  a  free  love,  without  mo- 
tive, and  in  defpite  of  obftacles,  a  redeeming  love  ;  fuch 
cannot  our  love  be  one  to  another  :    But  as  Chrift's  love 
was  an  operative  love,  a  beneficent  love,  a  preventing  love, 
n  foul  love,  a  conffant  love,  thus  we  are  to  imitate  it,  and 
walk  in  love  one  towards  another.      Obferve,  3.  The  high 
inftancc  and   expreflion  wiiich  Chrift  has  given  of  his  love 
tmto  us.     He  gntie  hlmjclf  fyr  us  a  Jacrlfce  unto  God,  &c. 
Me  gave  ;  now  gifts  nnd  exprcrtions  of  love  ;  he  gave  hitn- 
felf,  that  is  more  than  if  he  had  given  all  the  angels  in 
heaven,  and  all   the  treafures  on  earth  for  us,  more  than 
the  whole  world,  yea,  than  ten  thoufand  worlds  ;    he  gave 
himfclf  an  offering  end  a  fncrifice,  a  voluntary  facrifice,  a 
nuritorious,  cfficaciouSjCxpiatory,  and  propitiatory  fscrifice : 
And   tliis  for  us,  to  be  (luck  and    bleed  to  death   in  our 
ftead  ;   And  lie  gave  himfeff  a  fltcrifice  lo  G^d,  as  an  injured 
and  offended  God  ;    to  God,  as  a  revenger  of  fin  ;    to  God, 
as  the  guardian  and  giver  of  the  law  ;  to  God  as  the  adcrter 
ot  his  truth  in  his  threatenings  ;    he  appeared  before  God 
as  fitting  upon   a  feat  of  jufllce,  that  he  might  open  to  us 
a  throne  of  grace.      Ladly,   For  a  fiuect-fmcHlng  favour, 
that  is  he  gave   himfelf  with  an  intention  to  be  accepted, 
and  God  received  him  with  a  choice  acceptation  ;  our  fin 
had  "fcnt  up  a  vcrv  ill  favour  to  he.iven,  which  difiurbed 
the  reft  of  God  :    Chrift  expeiS  this  ill    fcent,  by  the  per- 
fuiTie  of  his  precious  blood'.      Learn  hence,  i.  That  the 
facrifice  and  fufFerings  of  our  Lord  Jefiis  Chrifl  were  very 
free  and  voluntary  :     He  offered   himfelf,  and  his  oflcrihg 
was  a  free-will  offering.      2.  That  this  voluntary  facrifice 
ind  free-will  offering   of  Chrifl,  wai  acceptable  to  God, 
and  efficaciotis  for  men  ;  it  was  acceptable  to  God,  becaiife 
a  complete  faiisfaflion  for  fin's  wrong  ;  and  efficacious  for 
us,  bccaufe  a  difcharge  from  the  obligatfon  of  fin's  guilt. 

3  But  fornication,  and  all  uncleanncfs,  or  cove- 
toufnefs,  let  it  not  be  once  named  amongfl  you,  as 
becometh  faints  ; 

.The  apoflie,  in  tins  and  the  follo%vfng  verfes,  exhorts 
the  Ephefians  to  fhun  feveral  fins,  which  were  frequently 
practifed  among  the  Gentiles  before  thefr  converfion  to 
Cliiiftianity,  as,  fiT^,  fornication,  and  all  forts  and  degrees 
of  uncleannefs  :  Tills  was  looked  upon  as  an  indifferent 
aflion,  and  no  fin  at  all,  by  the  Pagan  world.     Next,  he 


advifes  them  to  beware  cii  coveloufnefs,  that  is,  all  irregul.ir 
and  inordinate  defires,  and  lufling  after  things  forbidden  in 
ti)c  gcner.il,  and  paiticularly  all  infaiiable  love  of  riches, 
which  in  trading  cities  (fuch  was  Ephefiis)  doth  tifually 
very  much  aboiuid,  which  fins  he  earncftly  defires  may 
not  be  named  amongft  them,  that  is,  not  named  uiih 
approbation,  not  named  w  ithout  reprchcnilon  ;  not  named, 
that  is,  not  committed  by  any  of  them,  yea,  not  fo  much 
as  named  by  tiiem  without  dctellation.  And  tiic  argu- 
ment offered  todiffiiadc  them  from  thclc  fins,isdrawn  <7/;;Wir. 
c:ro,  as  not  becoming  faints,  that  h,  converted  Cliri(|bins, 
who  profefs  feparation  from  the  world,  and  folemn  nedi- 
cation  to  God  and  Chrilf,  and  therefore  ought  to  be  holy 
in  heart,  chafle  in  mind,  heavenly  in  defire,  undtfilcd  in 
body  :  A  life  of  purity,  and  chaflity  well  becoming  faints  ; 
thev  miift  be  pure  in  heart,  pure  in  tongue,  pure  in  hand, 
pute  in  intention,  pure  fn  exjircflion,  pure  in  converfation, 
otherv/ife  they  anfwcr  not  ther  inamc,  nor  walk  according 
to  their  renewed  nature, 

4  Neither  filthinefs,  norfoolifh  talking,  nor  jefl- 
ing,  which  are  not  convenient,  but  rather  giving 
of  thanks. 

Here  our  apoftle  advifes  Chrillians  to  guard  againfl  tha 
fins  of  the  tongue,  to  avoid  all  filthy  «lifcourfe,  and  all 
foolifh  difcourfe,  all  fcurrilous  and  obicene  jefting,  all  ex- 
Cefs  in  drollery,  which  is  nothing  but  the  foam  o?  a  frothy 
wit:  Moderate  mirth,  by  innocent  and  inoffenfive  jefling, 
is  not  here  forbidden,  but  \\  hen  we  jeft  by  tart  refledf  ionsj 
upon  the  way,  gcffure,  natural  imperfedions  of  others, 
efpccinlly  when  we  furnilh  out  a  jelt  in  fcripture  attire,  and 
in  a  jocular  humour  make  light  and  irreverent  applications 
of  fcripture  phrafes.  f-ord  !  what  an  impious  liberty  do- 
fome  men  take,  to  bring  forth  fcripture,  as  the  PhiJiKines 
brough  forth  S.iinpfon,  only  to  make  them  fport.  Thefc 
men,  ere  long,  will  find  Almighty  God  in  earned,  though 
they  were  in  jcfl  when  they  played  the  buffoon  with  the 
mofl  ferious  things  in  the  world.  Ohferve,  farther,  our 
apofile's  arguinent  to  dilTuade  from  fuch  talk,  is  this,  fhey 
arc  not  convenient  ;  not  convenient  in  themfelves  ;  not 
convenient  for  the  fpeaker,  not  convenient  for  the  hearers  ; 
for  they  poifon  inflcad  of  profiting  the  company,  and  pol- 
lute both  the  minds  and  tnanners  of  the  hearers.  O,  what 
a  great  snd  common  inftrumert  of  fin  is  in  the  mouth  or 
tongue  of  iTian  \  The  tongue  of  a  good  man  isjs  his  glorv, 
the  tongue  of  a  finner  is  his  iliame  ;  there  i>  no  mcrribcr 
of  the  body  that  doth  fo  much  fervice  for  the  devil  as  the 
tongue,  cfpetially  in  common  converfation  ;  then  it  is  rhaf 
men  let  their  tongues  nm-riot,  then  they  utter  oaths  and 
blafphemies  againlf  God,  cenforious,  opprobrious,  flan- 
derous  words  againfl  their  neighbours  ;  to  prevent  all 
which,  the  apoftle  exhorts,  in  the  laft  words  of  the  vtrfc, 
that  when  we  meet  together,  we  fhould  rather  recount  the 
favours  received  from  God,  and  bltfs  him  for  them  :  But 
rather  giving  of  tkanhs.  As  there  is  at  all  times,  and  in 
all  place!,  caufe  of  thankfgivin^adminiftered  to  us  by  God, 
fo  it  is  our  duty  to  take  all  occafions  and  fit  opportunities 
to  excite  both  ourfelves  and  others  to  the  praiJlice  of  it, 
who  are  naturally  very  averfe  and  backward  to  it.  From 
the  whole,  ncle,    That  fo  quick  and  ealy  is  the  palfiige 

trt'iu 


8o8 


i:  P  H  E  S  I  A  N  S. 


Chap.  v. 


from  what  is  lawful  and  allowM,  to  what  is  finful  anj 
forbidden,  that  is  a  taflc  of  no  Tinall  diificuhy  to  keep 
within  the  bounds  of  lawful  and  aliened  mirth,  cfpccially 
by  recreating  our  fpirits  by  pleafant  anddclij;htful  difcourfc-, 
f )  that  wc  exceed  not  eitiitr  in  matter,  manner,  or  mea- 
furc.  Well  nii:',ln  St.  Janus  fay  (chap.  iii.  2.)  If  <i»y 
man  offend  mt  rn  ivorj,  hi  Is  a  pt'j'''1  n'-nit,  intiniatintr, 
that  there  arc  many,  very  many,  that  do  thus  oftl-nd  ;  and 
fuch  as  do  not,  arc  Chridijns  of  no  coinmon  attain- 
nicius,  but  great  prolkientsin  grace  :  Perfonsof  extraordi- 
narjBmcafurcs  both  of  piety  and  prudence. 

i^  For  thi-s  ye  know,  that  no  whoremonger,  nor 
unclean  peifon,  nor  covetous  man,  who  is  an  idola- 
ter, hath  any  inheritance  in  the  kingJomof  Chrifl 
and  of  God.  6  Let  no  man  deceive  you  with  vain 
vords :  for  becaufc  of  thefc  thin;^s  cometh  the 
wrath  of  (iod  upon  the  children  of  difobedicnce. 
7  Be  not  yc  therefore  partakers  with  them. 

Our  apoftle,  confidcring   how  exceeding  common  the 

forementioncd  fuis   were  among    the  Gentiles,  and  how 

readv  perf'Mis  were  to  tftecm  iiighly  of  them,  advifcs  the 

Kplielians  here,  not    to  entertain   in    ilicir    mind;    light 

tl'.oughtsof  them,  or  to  believe  any  libertines  which  fliould 

repreftnt  them  as  finall  and  inconfidcrablc  matters  \  for 

"how  can  a  little  tin  be  committed  againll  a  great  God  ?    or 

that  fin   be  accoiitcd  light,  which  brings  down  the  heavy 

w  rath  of  God  upon  the  perfon,  and  Units  hiin  out  of  the 

kingdom  of    God  ?     Note  here,    r.     The  dcfcription  of 

licaven,  it  is  a  kin<^tkm,  for  its  emiiicncy  and  glory,  for  its 

fulaefs  and  fufticiency,  for  its  fatety  and  fecurity,  for  its 

duration  and  perpetuity,  fo  called  :    And  it  is  the  kingdom 

of  Chrifl,  and    of  God,  that  is,   either  the  kingdom  of 

Chrift  who  is  Gcd,  or  the  kingdom  of  Chrill  by  purohafc, 

and  the   kingdom   of  God  by   free  donation.     But  mark, 

■the  kingdom  \f  Chrijl  iwd  if  God,  of  Chrifl   firfl,  becaufc 

there  is  no  coming  into  the  kingdoin  of  (jo<1  but  by  Chrifl : 

Chrill  is   firll  naincd,  becaulb  we  enter  by   him  into  the 

ikingilom,  and  in    his  right.      1.   The   fins  enumerated, 

which  will  atluredly  fhut  perfons  out  of  thi*  kingdom,  and 

they  are  not  external  and  corporeal  fins  only,  as  whoredom 

and    uncleannefs,  but   internal  and   fpiritua!,  cwcloufnefs, 

".iJich  is  id'Jarry :    As  a  man  may  bo  guilty  of  adulrcry, 

and  vet  never  touch  a  woman,  aiid  of  murder,  yet  never 

ihike  his  neighbour,  fo  he  tnay  be  guilty  of  idolatry,  and 

vet  never  bow  iiis  knee  to  an  idol  :    Secret  idolatry,  foul 

idolatry,  will  (hut  out  of  heaven,  as  well  as  open  idolatry. 

Any  thing  that  has  our  highefl  cllccm   and    regard,  our 

txfreme  love  and  delight,  and  is  the  fpcclal  objcd  of  our 

hope,  our  alliirance  and  trufl,  of  cur  fear  and  care,  this  wc 

make  our  Gcd  :   And  thus  the  covetous  man  is  an  idolater, 

for  he  give'*  thele  atls  of  foid-worlliip  to  the  creature,  to 

•fomcthing  in  the  world  which  is  not  Gcd.     Every  natural 

man  is  an  idolater  ;  cithei'thc  world, or  fome  worldly  lull, 

is  his  (rod  ;    ami   no  idolater  can   have,  while  fuch,  any 

itdicritnnce   in  the  kingdom   of  Chrifl   and  of  God.     3. 

TI1C  fe;irc>n:ib'e  advice  which  St.  I'nid  gives  the  Ephcfians, 

and  IIS  in  them,   not  to  be  partakers  it  other  men's  (ins  : 

Re  ml  vf  7/ c ••(•'";.•£•  par!ahen  tc///'  ihcrn,  left  ye  be  alfo  par- 


takers with  them  in  tluir  plagues  and  punifliments.  3iief. 
But  when  niav  we  be  faid  to  be  partakers  of  other  mtn's 
lins  ?  Jnf,  \Vhcn  we  confeiit  to  them,  connive  at  them, 
rejoice  in  them,  give  counfel  or  command  for  them,  by 
not  hindering  of  thctn,  by  not  publilhing  and  pui.ilhiiig  of 
them  it  in  our  power,  by  not  mourning  over  ihcni,  but 
cfpecially  by  joining  witii  them  in  the  finful  practice  of 
them  ;  all  thcic  ways  are  wc  partakers  of  other  ir.cn's  lins. 

8  For  yc  were  fomctimcs  darknefs,  but  now  art 
ye  lijjht  in  the  Lord  :  Walk  as  children  of  liglu  ; 

Here  the  Ephefians  are  put  in  mind  of  the  daikntA  and 
blindncfs  of  their  he.ithcn  Aate,  before  the  light  cf  the 
gofpel  came  among  theirt  ;  they  were  not  only  dark,  very 
much  in  the  dark,  but  daikneis  itftlf  •  He  next  acquaints 
them  with  their  happy  condition,  by  entertaining  of  the 
gofpel  of  Chrifl,  they  thereby  become  light  in  tie  Lird, 
they  were  favingly  enlightened  by  the  woid  and  Spirit  of 
God  ;  and  accordingly  he  urges  them  to  walk  anfwerabiy 
to  their  Chrillian  profcffir.n,  iv  ih  as  children  flight.  AV/ir 
here  I.  That  the  (late  wliich  every  fr  id  is  in  by  nature, 
and  before  converfion,  is  a  (late  of  fpiritiial  darkncfs  ,  liko 
men  in  the  dark,  thev  go  they  know  not  whither,  they  do 
they  know  not  what  they  (lun  ble  .nnd  fall  tiiey  know  net 
how  nor  when.  2.  That  all  thofe  whom  Gcd  calls 
eftefliially  out  of  the  darkncfs  and  ignorance  cf  their 
natural  and  imresencratc  (l;.te,  he  doth  enlighten  them  hy 
his  word  and  holy  Spirit.  3.  That  fuch  as  are  fo  called 
and  enlightened,  ought  to  walk  fiiiir.bly  to  their  privilege, 
and  anfwerabiy  to  their  high  and  honourable  profefllon. 
fl'tilk  as  childnn  of  light  \*.'\\\'Xt  is,  holy,  humbly,  cheer- 
fully, thankfully  before  God,  exemplarily,  and  unblanie- 
ably  before  the  world. 

9  (For  the  fruit  of  the  Spirit  is  in  all  goodncfs 
and  rii^htcoufncfs  and  truth.)  10  Proving  what  is 
acceptable  unto  the  Lord. 

Thefe  words  contain  a  reafon  whv  the  Ephefians,  who 
were  cncc  darkncfs,  b;it  then  cnliahtcned  by  the  holy 
Spirit,  Iliouid  walk  as  children  of  the  light,  namely,  becaufc 
the  fruits  of  that  light,  or  of  the  holy  Spirit,  the  author  of 
that  light  which  they  had  received,  is  in  all gocd'iefi;  righ- 
teoufnefs,  and  truth,  that  is  it  confiflcd  in  thefe  things 
thefe  are  the  fruits  of  thcenligh;ening  and  enlivening  Spirit 
of  God  ;  fo  that  tlic  force  of  the  argument  lis,';  thus  :  Such 
a  walking  as  is  here  direi^lcd  to,  nnmcly,  in  the  love  and 
•praiSice  c<f  univerlal  rij^htcrufnefs  and  irorduefs,  is  the 
genuine  fruit  and  natural  rtfidt  of  the  holy  Spirit,  and 
accordingly,  as  fuch,  they  were  obliged  to  it  ;  none  can 
walk  as  chddrtn  of  the  light,  but  fiich  as  ure  renewed  ami 
quickened  by  the  holy  Spiiit  of  God,  and  made  children 
of  light,  and  fuch  as  will  be  fornd  in  tl'.e  practice  of  ihofo 
duties  wherein  that  walk  confiiletli  ;  pr'.iing  ■:vh.it  it  oc- 
ccltxhlc  iinti  the  Lord :  That  if,  firfl,  'l"o  Ihidy  the  word, 
and  find  what  is  pleafing  unto  CJod.  Secondly,  T<»  em- 
brace with  our  hearts  wlmt  wc  nnd  te)  be  fo.  And,  ihirdiy. 
To  pradifc  in  our  lives  what  we  embrace  with  our  hearts. 
The  fcripture  acquaints  ns  with  fome  perfons  and  (iimc 
pcrf>rm;tnres  which  are  very  acceptable  irnto  God  ;  i\\c\\ 
ptrfiis  as  live  moll  by  faith,  as  arc  very  upright   in  their 

waikini' 


Chap,    v 


EPHESIANS. 


809 


walking,  very  fincere  in  all  they  do,  fucli  are  greatly, ac- 
ceptable unto  Cod  ;  fo  the  perforiiianres  are  alfo  accept- 
able, namely,  when  we  do  juftice  and  judgment,  this  is 
more  acceptable  to  the  Lord  than  facrifice  ;  both  commu- 
nicative and  diftribiitive  juftice  betwixt  man  and  man, 
more  pleafing  to  God  than  the  higheft  afts  of  worlhip 
performed  to  him  without  this,  Prov.  xxi.  3.  To  ierve 
Chrift  with  a  pure  intention,  with  good  will,  or  a  willing 
mind,  and /9yr<jf'T  patiently  for  Tjur/Z-zio/w^,  this  ishighly 
pleafing  and  acceptable  unto  God,  i.  Pet.  ii.  20. 

1 1  And  havinjj  no  fellowfhip  with  the  unfruitful 
works  of  darknefs,  but  rather  reprove  them. 

Obferve  here,  i..The  odious  charafter  wherewith  fin  in 
general  is  branded  ;  it  is  ftyled  darknefs,  a  work  of  dark- 
nefs, works  of  darknefs,  and  an  unfruitful  work. — Sin  is 
ftyled  daiknefs,  becatife  it  originally  fprings  from  darknefs, 
it  naturally  delights  in  darknefs,  it  ultimately  leads  to 
eternal  darknefs. — Sin  is  called  a  work  of  darknefs,  to 
imply  the  drudgery  and  toil,  the  lab<  ur  and  pains,  that  the 
finner  is  at  in  the  (ervice  of  fin;  the  work  of  lin  is  a  mere 
drudgery  ;  it  is  not  a  pleafureable  fervice,  but  a  laborious 
fervitude. — And  the  apoflle  calling  fin  by  the  name  of 
works,  doth  intimate  to  us,  that  one  fin  never  goes  fingle 
and  alone,  but  has  a  dangerous  train  and  retinue. -Finally, 
fin  is  an  unfruitful  work ;  not  materially  and  fubjectively 
unfruiful,  for  the  corrupt  nature  of  man  is  a  rank  foil  in 
which  fin  thrives  apace;  but  terminatively  and  ultimately, 
it  is  unfruitful  in  the  conclufion,  in  the  event  and  iflbe, 
Rom.  vi.  21.  What  fruit,  &c.  2  A  dehortation,  or 
negative  precept,  Have  ro £tUo:vJ]}ip  with  the  unfruitful 
•works  of  darknefs  ;  it  is  both  the  duty  and  intereft  of  every 
Chriftian  to  have  nothing  to  do  with  any  finful  work  ;  the 
preceptive  will  of  God  requires  this,  firi  being  contrary  to 
the  holinefs  of  his  nature  and  will;  and  the  dignity  and 
purity  of  the  gofpel  calls  for  this,  which  is  a  law  of  holi- 
nefi,  and  a  rule  of  holy  living.  3.  A  pofitive  injunftion, 
I>u(  rather  reprove  them.  How  are  we  to  reprove  the  un- 
fruitful workers  and  works  oi  darknefs  ?  Two  ways,  ft,) 
liy  our  lips ;  with  plainnefs,  but  yet  with  prudence;  with 
faithfulnefs,  but  yet  with  meeknefs;  in  reproof  never  ufe 
fliarp  words,  if  foft  words  will  ferve  the  turn.  (2]  With 
our  lives;  thus  Nehemiah,  by  his  princely  demeanour; 
did  reprove  the  coveioufnefs  of  former  governors,  Neh. 
V.  15.  So  did  I,  hecaufe  of  the  fear  of  the  Lord;  a  holy  life 
is  a  vifible  and  daily  reproof  given  both  to  fin  and  finner?. 

1 2  For  it  is  a  fhame  even  to  Ipeak  of  thofe  things 
^fcijvhich  are  done  of  thetn  in  fccret.    \  3  But  all  things 

that  are  reproved,  are  made  manifeft  by  the  light  : 
tor  whatfoever  doth  make  manifeft  is  light : 

Here  ourapoftle  afiigns  particular  reafons  why  thcEphe- 
fians  (hould  have  no  ft  llj-xvfhip  with  the  unfruitful  woikers 
and  vicrks  of  darknefs,  but  reprove  thetn;  namely,  (i.j 
The  abominable  filthincfs  of  thofe  fins  which  the  wicked 
Pagans  committed,  efpecially  in  their  Heathen  myllerie?, 
prefcribedby  the  devilas  partsof  his  worfliip  ;  fuch  things 
■done  in  fecret,  as  it  was  even  a  fliame  to  Ipeak  of.  (2.J 
Becaufe  admonitions  and  reproof  make  the  work  of  dark- 
nefs injnifeft  to  the  finners  confcience,  fci  fin  forth  in  its 


black  atid  ugly  colours.  A  difcovery  of  fin  in  its  vilenefs, 
odioufnefs,  and  uglinefs,  is  neceffjry  to  a  finners  con- 
viction of  it,  and  converfion  from  it  ;  and  God  doth  not 
only  blefs  the  miniftry  of  the  word  from  the  pulpit,  but 
fometimes  by  a  word  of  reproof  from  the  mouth  of  .1 
private  Chriftian,  and  the  light  of  his  holy  eKample,  for 
this  great  end.  ■  A  reproof  pionfly  and  prudently  given  to 
open  finners,  by  private  Chriftians,  (hall  not  uiifs  of  its 
end,  it  will  certainly  have  its  efFe£t,  either  in  the  finner's 
converfion  and  falvation,  or  in  his  obduration  and  con- 
demnation; as  all  things  reproveable  are  made  tnaiiifefl 
by  light,  fo  a  prudent  reproof  and  pious  converfaiion  put 
fin  to  (haine,  if  not  to  lilence. 

14  Wherefore  he  faith.  Awake, thou  tba^fleepeft, 
and  arife  from  the  dead,  and  Chrift  fliali  give  thee 
light. 

The  laft    argument  which    our  apofile   offers  to  confi- 
deraiion,  for  enforcing  the  duty  of  reproving  the  unfruit- 
ful workers   and  works   of  darknefs,  is  draw  n  from  the 
example  of  God   himfelf,  whole   great  defign  it  is,  by  his 
holv  word,   to    awaken  men    out  of  the  fleep  of  fin  and 
death,  that  Chrift  may  give  them  light.     Here  ncie,  The 
dangerous  and  deplorable,  though   not  hopeltfs  and  del- 
perate   ftate  of  an    unconverted  and    impenitent  finner, 
namely,  fpirituaiy7ff/>  and  death;  every  man  by  nature  is 
in  a  dead  deep  till  the  renovating  change  ;   he  apprehends 
things  as  a  man  afleep  ;  all  his  thoughts  of  God  and  Chrift, 
of  heaven  and  hell,  of  fin  and  holinefs,  are  (light  and  ho- 
vering notions,  not  real  and  thorough  appreheniions ;  tlie 
moft  fubftantia!  realities  are  with  them  but  phantafmsand 
imaginations  : — Imaginary  dangers  ftartle  them,  like  men 
in  a  dream  ;  but  real  dangers,    though  never  fo  near,  da 
not  affc(fl  thetn  :  As  in  natural  deep,  all  the  fenfes  of  the 
body,  fo    in  fpiritual  fleep,  are    all  the  fenfes  of  the  foul 
bound  up;   and   accordingly,  this  fleep  is  not  cafual,  but 
connatural  to  our  prefent   finful   ftate ;    a  foul  drenched 
in  fenfuality  fleeps  as  it  were  by  choice,  and  not  by  chance. 
But  how,  O  finner  !  canftthou fleep  under  fuch    aloadof 
fin  and  guilt,  with  fo  many  wounds  in  thy  conkience,  vit'i 
fo  many  ulcers  in  thy  foul?   Can  a   difes  fed  msn  fleep ; 
Can  a  condemned  man   fleep  ?  Can  a  man  in  debt  fleep.' 
All  this   the   finner  is  ;  and   yet,  though    God  thunderi 
above,  and  hell  gapes  from  beneath,  and  the  (inner  hangs 
over  it   by    the  fretted    thread   of  this  life,  yet  he  is  in  a 
profound   fleep;  bu    this  damnation,  fluinbers    not,  if  he 
doth  not  fpeedily  awake,  and  arife  from  the  dead,  that  Chrijf 
may  give  him  light. 

15  See  then  that  ye  walk  circumfpccily,  not  as 
fools:  but  as  wife. 

Thefe  words  may  be  confidered  two  ways  ;  either,  firft 
As  a  direiTlion  to  thofe,  who,  according  to  the  foregoing 
exhortation,  do  reprove  finners  for  tli'.ir  unfruirrnl  works 
of  darknefs,  namely,  to  walk  very  circumljicclly  them- 
felves ;  fee  then  how  circuu)fpeiUy  yon  walk,  (o  the  words 
may  be  rendered;  and  it  intimates  to  us,  that  tho.^e  on!/ 
are  fit  to  reprove  fin  in  others,  who  walk  very  circum- 
fpeftly  and  unblameably  thenifelves;  fuch  only  have  au- 
tbori:y  to  reprove,  and  fuch  only  can  hope  for  fuccefs  ia 
5  K  reprovinjj, 


Sio 


E  P  H  E  S  I  A  N  S. 


Chap  v. 


rcp'ovin;;,  ver.  ir.  Rulhtr  t  rpr'<vf  them;  fee  then  that  ye 
v.jl'r  circuf/jte^iv.  Secondly,  The  words  may  be  con- 
fi.ltrcJ  35  a  new  precept,  added  by  St.  Pjuliothe  former 
U  vcn  ill  this  chspter,  for  ciirtc'niig  the  Kphflun?  to  an 
iioly  life  ;  he  ail'ures  them,  that  if  they  will  walk  holily, 
they  mu(t  walk  circunifpeftly,  and  that  circumfped  walk- 
jni;  is  wife  walking.  Chjfrvi  here,  i.  The  necefliiy  of 
cii-ciim'pecl  wilking./fe  that  ye  wulk  cirrumrpefjly.  Learn 
hence,  That  it  is  i-.npofli'jle  for  a  Chriftian  to  maintain  a 
holy  courfe,  of  obedience  to  the  Lommamis  of  d'd,  with- 
out great  care  and  caution,  heedfuhieii  and  circumfpcQion; 
rone  CJn  walk  holily,  that  do  not  walk  circunifpec'tly  and 
w  ifchtully  ;  fiich  istbat  we.^knefs  and  inconftancy  of  our 
listure,  l\i  many  and  fo  fiibile  are  our  fpiritual  enemies, 
ani  I"'.  iff:n)«te  with  U';,  fo  rtri(fl  and  exaft  is  the  law  of 
G  >d  we  are  to  walk  by,  and  fo  holy  and  jealous  is  that 
Gild  we  ire  to  walk  before,  that  it  is  inipoflible  to  wnik 
before  him  acceptably,  if  we  do  not  walk  circunifpeclly. 
S.  As  the  necelfity.fo  iheexcellency of circumfpccl  walk- 
ing ;  it  is  not  foolilh,  unadvifed,  and  unaccountable  walk- 
ing, but  it  is  truly  wife  walking;  fuch  walking  as  the  wil- 
doin  of  G)d  recommends  to  us,  and  fuch  walking  as 
beipeaks  us  truly  and  really  wife;  fuch  as  walk  loofcly, 
walk  foolidily  ;  carelefs  walking  is  foolifh  walking,  but 
circumfpect  walking  is  wife  walking  :  For  it  is  to  be  wife 
for  ourfclves,  and  wife  as  to  our  belt  and  true  intereft ;  it 
is  to  be  wife  for  time,  and  wife  to  eternity  ;  wife  both  for 
this  and  for  the  coming  world. 

1 6  Redeeming  the  time.becaufe  the  days  are  evil. 
Ohfcrvehere,  i.  A  mofl  important  and  necefTary  duty 
exhorted  to,  namely,  to  redeem  the  time  ,  This  cannot 
he  done  in  a  natural  fcnfe  :  Time  once  part,  is  irrecover- 
ably loft,  we  can  no  more  recal  it :  Rut  in  a  moral  fenfe, 
time  may  be  faid  to  be  redeemed,  when  our  diligence  to 
improve  it  is  redoubled,  when  we  do  much  work  in  a  lit- 
tle time  ;  to  redeem  time,  fuppofes  and  implies  a  right 
knowledge  of  the  ufe  and  end  of  time,  and  high  valuation 
of  the  worth  and  excellence  of  time,  and  refolution  to  ref. 
cue  it  out  of  the  hands  of  thofe  that  would  devour  it  :  I- 
dlenefs,  excefs  of  fleep,  inordinate  adorning  of  the  body, 
immoderate  recreations,  vain  company,  an  excefs  of  world- 
ly bufinefs,  all  thefe  are  robbers  of  our  time,  and  tune 
muft  be  refcued  out  of  their  hands.  O.'"*/?-  Who  are  the 
perfons  more  efpecially  concerned  to  redeem  time?  /Inf. 
All  thofe  that  are  young:  Such  as  have  idly  wafted  n  preat 
part  of  their  time:  All  that  are  ignorant  and  gracelefs; 
all  that  are  weak  and  aged,  and  have  but  a  few  fands  in 
their  glafs;  all  thofe  that  are  recovered  from  licknefs ; 
and  all  fuch  as,  through  poverty,  reftraint,  or  fervice, 
are  fcanted  of  their  time,  fliould  wifely  redeem  it,  and  in- 
duftrio'jfly  improve  it,  for  God  and  their  fouls ;  becaufe 
"  upon  this  moment  depends  eternity,  and  according  to  our 
prefent  choice,  will  be  oureiernal  lot.  Ohfervr,  1.  The 
apoftle's  argument  here,  to  excite  all  perfons  wifely  tore- 
deem  their  time,  nzmc\y,  becaufe  the  Jays  are  evil;  that 
is,  full  ol  lin,  by  the  fcandalous  lives  of  profelTors  ;  full 
of  error,  by  the  ibbtlety  of  heretical  feduceis;  full  of  af- 
flidion  and  mifery ,  by  reafon  of  (harp and  hot  pet  fecutions ; 
when  days  are  inoft  evil,  moft  linful  or  calamitous,  then 


it  is  a  Chriftians  duty  to  improve  his  time  well  and  wife- 
ly, for  God  and  his  foul. 

ij  Wherefore  be  not  unwife,  but  underflandioig 
what  the  will  of  the  Lord  i$. 

As  if  he  had  faid.  Seeing  that  the  timet  are  fo  perilous, 
and  your  opportunities  of  doing  good  fo  uncertain,  be  wife, 
and  underlland  what  are  the  pioper  duties  of  your  place 
and  ftation,  and  know  how  to  manage  yourfelves  in  every 
relation,  with  reference  to  the  duties, dangers,  fnares, and 
tempt'ations  which  may  be  before  you,  and  this  according 
to  the  will  of  God  revealed  in  his  word.  Learn  hence. 
That  it  is  a  fpecial  part  ot  divine  w  ifdom ,  to  undt  rftand 
and  know  what  is  the  mind  and  will  of  God  concerning 
us,  in  every  condition  of  life  which  his  providence  brings 
us  into;  to  the  intent  that  we  may  fill  up  every  relation, 
w  ith  the  proper  duties  of  it,  to  the  glory  of  God,  andour 
own  and  others  latisfaction. 

i8  And  be  not  drunk  with  wine,  wherein  is  ex- 
cefs ;  but  be  filled  with  the  Spirit  ; 

Ohferve  here,  i.  Our  apoftle's  feafonable  dehortation, 
Be  not  drunk  vitthrvin:  ;  drunkennefs,  as  well  as  unclean- 
nefs,  and  drunkennefs  with  uncleanriefs,  for  they  com- 
monly go  together,  were  fins  which  the  Ephefians  and 
unconverted  Pagans,  were  generally  guilty  of ;  St.  Paul 
therefore  cautions  thefe  new  converts  againft  this  ddfin, 
which  iranlports  men  toinfolent  and  outrageous  practices, 
as  the  next «  ords  'mi\m:ne,  for  therein  is  exctfs  ;  the  origi- 
nal word  may  be  rendered  lewdnefs  and  luft,  to  denote, 
that  when  perfons  are  inflamed  with  wine,  they  are  liable 
to  all  manner  of  exccffive  wickednefs,  and  particularly  to 
the  (in  of  uncleannefs.  2.  The  duty  exhorted  to,  in  order 
to  the  prevention  of  this  fin,  and  that  is,  to  labour  and 
endeavour,  inftead  of  being  filled  with  wine,  to  be  full  of 
the  holy  Spirit  of  God,  to  be  filled  with  the  fandlifying 
graces  of  the  holy  Spirit :  Bltfled  be  God,  he  allows  us 
to  feek  after  the  grea-eft  and  fuUeft  nieafures  of  the  holy 
Spirit;  and  injurious  we  are  to  ourfclves,  if  we  content 
ourfclves,  with  fmall  nieafures  and  degrees  of  it.  The 
■  fenfe  cf  the  words  feems  to  be  thus :  Let  no  Chriftian 
allow  himfelf  in  any  finful  excefTcs ;  let  him  never  fill 
himfelf  with  wine  or  ftrong drink,  or  « ith  meat  and  drink 
to  the  full,  for  that  fulnefs  will  breed  all  manner  of  fenfual 
luftsin  him  ,  But  let  his  defires  and  endeavours  be  carried 
out  after  the  grace  and  Spirit  of  God,  let  him  be  filled 
therewith  ;  for  that  fulnefs  will  keep  the  foul  holy,  the 
body  chafte,  and  render  the  Chriftian  fit  for  the  fervice  of 
God  on  earth,  and  meet  for  the  fruition  and  enjoyment 
of  God  in  heaven.  Take  your  fill  of  the  Spirit,  you  can 
never  be  over-filled 

1 9  Speaking  to  yourfelves  in  pfalms,  and  hymns, 
and  fpiritual  fongs,  finging  and  making  melody  in 
your  heart  to  the  Lord  ; 

The  apoftle,  in  the  foregoing  verfe,  cautions  the  Ephe 
fians  againft  that  drunkennefs  and  uncleannefs  which  did 
commonly  attend  them  at  the  folemnities  of  their  Heathen 
gods  ;  their  Bacchanalia,  or  feafts  dedicated  to  Bacchus  the 
god  of  wiuc,  were  ufually  concluded  with  cxceifiue  drunk- 

ennels 


Chap.  v. 


E  P  H  E  S  I  A  N  S. 


811 


nefs  and  iincleannefs.  In  thefe  drunken  feafl-s  tht-y  had 
their  drunken  hvmns,  which  they  fang  to  their  drunken 
deiiy,  in  praifa  of  him  w  ho-n  they  called  the  god  of  wine  : 
No-.v  in  oppolition  to  thel'c  dnii  ken  a:id  inipure  fongs, 
the  apHUe  exhorts  the  Chrillitn  Ephelians  to  ling  the 
pfalms  of  David,  or  ihc  hynitis  compcfed  by  fpiritual  men, 
luch  as  Zachariah  and  Simeon,  or  hv  the  nfilatus  of  the 
holy  Spirit,  which  in  thofe  times  did  immediately  iiifpire 
perfonshoth  to  pray  and  fing  in  their  alTemblies,  1  Cor. 
xiv.  K.  finging  thefe  with  the  mouih,  and  alfo  making 
mehfly  in  your  heart  to  the  Lord.  Note  here.  The  he:irts 
and  fpirits  of  good  men  are  full  of  fpiritn:il  mirth  and  joy  ; 
they  are  as  merry  in  'he  Lord,  as  (inncrs  in  their  luft  ; 
that  it  is,  lawful  and  laudable  for  them  to  exprefs  iheir 
mirth,  and  give  vent  to  their  fpiritual  joy,  by  linging  ; 
that  pfalms  and  hymn?,  and  fpiritual  fongs  dobcft  become 
their  mouth?,  when  they  perform  thofe  fpiritual  exercile?; 
that,  in  fniginj^  thefe,  there  mnft  be  an  inward  harmony, 
andmuCicarmelody  in  the  foul  and  heart,  as  well  as  in  the 
tongue;  belides,  a  meltidious  tuning  of  the  voice,  the  exer- 
eife  of  the  nnderlbnding,  and  the  orderly  motions  of  the 
aifcCl-ims,  mnft  accompany  them  thai  will  makernelody  in 
the  heart  to  theLord  in  their  linging.  Singing  of  pfalms  then 
both  in  public  airemMies,  and  in  private  families,  and 
fi)'.inding  forth  the  high  praifesofGod  for  mercies  receiv- 
ed, is  a  fpecial  duty  tube  jointly  performed  by  all  perfons 
capable  of  it. 

20  Giving  thanks  always  for  all  things  unto  God, 
and  the  Father,in  the  name  of  our  Lord  jefus  Chrift; 

The  next  du-y  St.  P.!ul  exhorts  to,  is  th.it  of  fpiritual 
tbankfgivirg.  Where  note,  1.  The  time  when  it  ought 
to  be  performed,  always,  that  if,  at  lead  every  day,  and 
tjpon  every  folcmn  occafion,  keepirg  the  heart  continually 
in  a  praifing,  as  well  as  pra>ing  frame.  2.  The  matter 
for  which  we  are  to  give  thanks,  for  all  things  •  that  is, 
firft.  For  all  providences,  whether  prol'perous  or  adverfe; 
for  iicknefs  as  well  as  health,  God  intending  our  good  by 
both.  Secondly,  For  all  mercies,  for  fparing  mercy,  pre- 
venting mercy,  recovering  mercy,  for  common  benefits, 
for  peculiar  and  diftinguifliing  favours,  for  merciesreceiv- 
ed,  for  mercies  e.npefted,  for  what  we  have  in  hand,  and 
what  we  have  in  hope.  3  The  perfon  to  whom  our 
thankfgivings  are  to  be  (;ftered,  to  God  and  the  Father, 
to  God  onr  Creator,  to  God  as  the  Father  of  our  Lord 
Jefus  Chrift,  and  our  Father  in  him.  4.  1  he  pt-rfon 
through  whom  oit  thankfgivingsareaccf'ptable  unto  God, 
in  the  name  of  our  Lord  Jefus  Chrift;  as  all  fpiritual  ad- 
dreffes,  boih  of  praife  and  ihanklgiving,  rr.uft  be  offered 
up  to  Goil,  fotlieir  acceptance  with  God  !-•  oidy  to  be 
expert'  d  by  or  through  our  Lord  Jefus  Chtift. 

21  Submitting  yourfelves  one  to  another  in  the 
fe.-.r  of  God.  22  Wives,  fubniit  yourlelvcs  unto 
your  own  hufbands,  as  unto  the  Lord.  23  For  the 
hulban  J  is  the  head  of  the  wife,  even  as  Chrift  i.s 
the  hejd  of  the  Church  :  and  he  is  the  Saviour  of 
the  body.  24  Therefore  as  the  Cimrch  i.s  fubjeft 
unto  Chrift,  fo  let  the  wives  be  to  their  own  huf- 
bands  in  every  thing- 
Cur  n;^o.'He  having  exhorted  the  Ephefiars  toluch  ge- 


neral duties  as  belong  to  all  Chriftians,  comes  now  to  ex- 
hort them  to  the  practice  of  relative  duties,  as  they   are 
members  of  focieties,  and  particularly  as  they  live  in  a  fa- 
mily fociety  one  with  another,   as   hulbands   and    wive, 
parents  and  children,  inafttrs  and  fervanrs  :    much  of  tlic 
life  and  power  of  religion  appearing  in  the   confcienticus 
practice  and  pcrformaiice  of  relative  duties.   But,  fiift,  he 
gives  them  a  general  direction,  toJtthr.it  thfmfthes  <jne  .'c 
an'.ther  in  the  fear  ofCcd;  ihat  is,  by  yielding  and  inutu- 
ally  condefcending  to  each  other,  ftotping  loihe  meanelt 
offices  of  love  and  kindnefs  one  towards  anutiier.  snd  this 
In  the  fear  tfCttd;  that  i.s,  either  in  obedience  io  the  coin- 
niand  of  God,  which  enjoins  this  (ubmiilion,  for  then  we 
perform  our  duty  towaids  one  another  ;Kceptai-.Iy,  and  s^ 
we  ought,  when  we  eye  the  command  of  Ctjj^vhat  we 
do;   orelfe  in  the  } ear 'if  God',   that  is,  making  the  fear 
of  God  ihe  lule  and  nieafure  of  our  fubmifllon  one  toan- 
orhcr  ;  for  we  are  by  no  means  bound  to  fubmit  curfelve.s, 
in  order  to  the  pleidliig  cf  our  neighbcr,  .my  farther  than 
is  ccnfiftent  wiih  that  lubjtdtion  and  obedience  which  we 
owe  to  God.     Learn  hence,  'I  hat  where  that  noble  and 
divine  principle  of  the  fear  of  Grd  prevaileth  in  the  heart, 
it  will  make  a  n.cn  ccnfcientioufiy  careful  of  his  duty  to- 
wards man;   the  fenr  of  God  in  him  will  have  both  tlse 
force  of  a  motive  to  quicken  him  up  unto,  and  alfo  of   a 
rule  to  Tuiile  and  direct  him  in  that  fubinifnon,  which  in 
obedience  to  God,  is  due  and  payable  to  his  neighbcurf. 
Having  laid  do.vn  thisgeneral  rule, now  becomes  to  prels 
us  to  the  practice  of  particular  duties :   U'ivts,  fuhnilycur- 
fclves  to  your  ovjn  hufh(.nJs,  Sic.       Note  here,   He"  begins 
with  the  wife's  duty  firft,  before  the  hi:fb3nd's,  probably 
becaufc  her  duty  of  entire  fiibjtc^:i>n   is  ihc  moll  difliculc 
duty,  and  that  being  confcieniioufty  difcharged,  is  a  crin- 
pelling  motive  to  the  huiband  to  let  ;ibout  his  duty  in  kke 
manner.     2.  The  pariicular  and  fpecial  duty   \\hich  the 
wife  is  exhorted  to,  and  that  is  fiibinillicn :   Wives, Julmit 
yourftkes.     This  iiifpofes  the  wife's  due  ti'teein  of,  and 
her  aftVclionate  love  unto  her  hu.-band,  as  the  root  of  ihi.s 
fubmiilion.      3.  The  uriverfaliiy  and  extenfive  nature  (4 
the  command,  it  is  to  ill  wives,  to  pay  this  tribute  of  fiib- 
jett'on  to  their  own  liu^bjuds  ;  no  honour,  foperiority,  or 
antecedent  dignity  in   the  wile,  no  pe rfonul  infirmity-,  no 
moral  infirmity,  n-.y,  no  error  in  religion,  can  give  a  dif- 
charge  from  this  obligation  ;  there  is  no  wife,  whatever 
her  b;rth  and  breeding,  whatever  her  parts  or  privileges 
may  be,:h;it  is  exenipicd  from  this  tie  of  fubjtction to  her 
hofband,  for  the  law  of  nature,. the  ordinance  of  God,  and 
her  own  volunt.iry  covenant  and  promife  in  marriage,  drj 
obllgenndbindhertoit.  \tr,aote,  1.  1  hequal.fication  and 
m-jnner  of   this  lubHi'ilion  :   it   muft  be  as  vnto  the  Lord ■ 
that  is,  in  obedience  to  the  command  of  the  Lord,whohas 
given  the  hnfbard  power  over  the  wife,  and  required,  and 
willrewardher  obedience  to  hiisi  :  orelie,  as  unto  the  Lord, 
it  pointed  out  arnnilitude,  andhkenefs,  and  refemb!ai>ce, 
in    the  wife's  fubjertion  to  the  huiband,  with  that  whicij 
they  owe  to  Chrilt  the  Lord,  that  is,  it  moft  nutbefeignt  d, 
but  ftrcere,  it  muft  not  be  conftrained,  but  willing,  from 
a    rrniplateiiiy   tiken  in  the   doing  of  thi.s  duty.^    Ard, 
kiftly,  .i't  unto  :he  Lord,  that  is,  in  all    lawful  things:   the 
v.iie  IS  by  no  means  to  ubcy  the  hulljar.d  in  any  coinniar.tis 

wh-.h 


Sis 


E  P  H  E  S  I  A  N  S. 


Chap.   v. 


«  hid)  are  confrar>-  fo  that  fubmifTive  obedience  •wh'cli  flic 
owes  toChrift,  her  fupreme  Lord.    IMow  with  this  limi- 
ijtion,  the    wife,  in  fuhjeding  hcrfclf  to  her  luifband,  is 
fubj  -ct  unto    the  Lord.      5.    The  reafon   given  by  the 
Holy  Ghoft  for  enforcing  this  dntyof  fubmifTive  obedience 
upon  wivei,  ver.  23.  Fir  tks  hujland'u  the  hfadifthe -luife, 
even  as  Chr'Jl  is  the  head  of   ih:  church,  &c.   thnt  is,  the 
wife  ought  to  fubniit  herftlf  to  her  hufbind,  becaufe,  (i.) 
He  is  her  head  :  and,  f;.)  Thercia  doth  refemblc  Chrill's 
headihip  over  his  chiirth.     Ohferv:  here.   That  this  me- 
taphor of  an  head,  applied  to  the  hulband,   denotes  both 
the  dignity  and  duty  of   the  hulband  :   it  implies  his  emi- 
nency,  by  reafon  of  hii  fex ;   it  implies  his  authority   to 
govern  aad  diretl,  as  the  head  has  power  to  guide  and 
govern  me  whole  body,  and  it  points  out  his  duty,  as  well 
as  his  dignity  :  as  the   head  is   the    feat  of    wifdom    and 
knowledge,  (o  hu.bjnds  (hould  be  endowed  with  greater 
luealurcs  of  knowledge  and  prudence,   to  enable  them  to 
guide  and  govern   in  the  place  God  has  fet  them.     And 
further  the  apuiUe  would  have  wives  confider  and  obferve 
th.Tt  God  will  have  fonierefembl.ince  ot  Chrift's authority 
over  the  church,  hehl  forth   in   the    hulband's   authority 
over  the  wife.     Is  Clirift  an  Head  of  dominion  and  direc- 
tion alfo  to  his  church  ?   So  fliould  the   husband  be  to  his 
wife.   Doth  Chrill  exercife  his  dominion  and  power  over 
the  church,  not  rigidlyand  tyrannically,  but withineeknefs 
and  gentlenef>?   So  ihould  the  hulband  rule.   In  a  word, 
Is  Clirifl  the  Saviour  of  the  body  meritorioufly  ?  So  fliould 
the  hufliind  be  iiiinillcrioufly,  to  defend  the  wife  from  in- 
jiU-ics,  to  i'lipply  Iier  nccelllties,  and  to  improve  his  whole 
power  and  authority  over  her  for  her  good.   6.  The  man- 
ner of  this  fiibjecl On  fpecified  and  declared  :  as  the  church 
is  fub/.'<."l,  fo  let  the  wife  be  fubjeift.    Is  the  church  fubjecl 
to  Clirift  Willingly,  cheerfully,  dutifully,  delightfully?  So 
let  the  wife  be  fnbjcct.    Doth  the  church  fubjeft  itfelf  to 
Chrilt  univerfjlly?  So  let  the  wife  be  h)h]eA  in  all  things : 
Not  abfolurely  in  all  things,  but  in  all  things  lawful,  godly, 
and  honeft  :   nothing  is  excepted  out  of  the  wife's  I'uhjec- 
tion  to  ht  r  huiband,  but  that  w  hich  is  contrary  to  her  duty 
to  Him  who  commanded  this  fubftclion;  when  there  ap- 
pears little  dilcretion  in  thehnfband'sconimand,  then  there 
will  appear  a  great  fcnfe  of  duty  in  the  wife's  obedience. 

25  Hufbands,  love  your  wives,  even  as  Clirift 
jlfo  loved  the  church,  and  gave  himrdf  for  it ;  26 
That  he  might  fanflify  and  cleanfe  it  with  the  wafh- 
ing  of  water  by  the  word,  27  That  he  might  pre- 
fent  it  to  himfelf  agloriou.s  church,  not  having  ipot 
or  wrinkle,  or  any  fuch  thing;  but, that  it  fhould 
be  holy  and  without  blemifti. 

The  apoftle  having  propounded  the  wife's  duty  firft,  re- 
commends the  hufliand's  duty  next :  her's  was  the  duty  of 
I'nbmiilion,  his  of  love  and  intire  afrifftion.  This  the  apof- 
tle mentions,  becaufe  the  hulband,  for  want  of  love,  is  too 
ready  to  abufe  that  fovereignty  and  fuperiority  which  God 
has  g'ven  him  over  his  wife,  by  proving  rigorous  and 
bitter  unto  her :  therefore,  fays  he,  Hujhands,  kve  your 
wives,  that  i^,  with  a  fpecial,  peculiar,  cnjugal  love,  fuch 
as  no  other  uiuft  Ihare  iu.   This  duty  of  love  is  very  com- 


prehenrive,and  it  includes  a  very  affcdlonate  regard  to  her, 
a  tender  care  ovor  her,  co-habitation  with  her,  content- 
ment and  fatisfaclion  in  her  alone,  a  patient  bearing  with 
her  weaknelTes,  a  prudential  hiding  of  her  iiifiiniities,  a 
providing   a  fiipply  of  her  wants  fuitable  to  her    rank,  a 
re;idinefs  to  inftruJt  and  direct  her,  a  willingnefs  to  pray 
for  her,  and  with  her  :  Where  true  conjugal  love  is  found, 
thefe  duties  includtd  will  be   performed.     Ob/eive  next, 
As  the    apolHc    propojiided  the  church  for  a  pattern  of 
fubjedion  to  the  wife,  fo  he  propounds  Chi  ifl  as  a  pattern 
of  love  to  hufbands :   Hufoands,    l.ve  y'lur  wives,  even  at 
Cbtij}  alfo  lived  the  Church.     Did  he  love  his  church  w  ith 
an  adive  and  operative  love,  with  a  real  and  i'lncere  love, 
with  an  intire  and  undivided  love,  with  a  l.-iding  and  coii- 
ftnnt  love,  notwivlillanding  all  his  church's  we^knelTes  and 
failings?   Such  ought  the  hulbands   love  to   be;    that    is, 
every  hufband  to  his  own  wife:    No  meannefs  of  birth, 
no  want  of  education,  no  homelinefs  of  perfon,    no    fro- 
wardnefs  of  difpofition,  in  the  wife,    will    difcharge    the 
hufb.ind    from  the   obligation    of  this  duty  to*  ards  her ; 
Chrill's  example  hath  both  the  force  of  an   argument  to 
excite  us  to  ir,  and  is  alfo  an  exadt  rule  togtiideanddiredt 
us  in  it:  Hujliands  luve  your  wives,  as  Cl.rijl  alf  hvid  the 
church.     Ohferve  farther,    The  inftances   and  evidences 
which  Chrifl:  has  given  of  his  love  unto  hi«   church  :   He 
gave  himftlf  for  her,  that  he  might   fonflijy  and  chanfe, 
and prefent  her  to  himfelf  a  gl;rious  church,  vuith'-Mt  fp'jt  or 
blemijh.  Here  wAe,  i.  The  church's  polluted  and  impure 
condition,    fuppofed   before  Chrifl  gave  himftlf  for  her  ; 
the  church    in  herfelf  wa.<:,   as  the   world  is,  polluted,  o- 
therwife  (lie  had  flood  in  no  need  of  Chrifl's  wafliing  and 
cleanfing.     2.   The    care  of  Chrifl  to  purify  and  cleanfe 
his  church  from  this  pollution  ;  he  gave  himfelf  for  her, 
that    he   might    iVindlify  and  cleanfe    her;   he  loved  her, 
and  wiflied  her  frrni  her   fins  in  his  own  blood.  3.   The 
inflrumeutal    means  of  the    church's  fancliiication,  it  was 
with  the   viafl.ing  of  water  by  the  word;  the  word  and 
facramcnts  are   the   inftrumental    means,  in  the  hand  of 
Chrift,  by  w  hich  he  applies  the  virtue  and  e/Ecacy  of  his 
death,  for  the  fandifying  and  cle.nnfing  of  his  church  and 
children,  4.    The  holy  and  glorioi-'s   condition  which  the 
church  (hall  be  found  in  at  the  great  marriage- day,  nuZ/A- 
out  Jp'jt  oriurinile,  that  he  might,   at  the  lafl  day,  prefent 
her  to   himfelf  a  fpotlefsfp'jufe,  a  glorious   church,  having 
no  fpot  of  fin,  or  wrinkle  of  deformity,    or  any  fuch  im- 
pcrfetl  thing,  butbe  perfedly  beautiful,  holy,  and  without 
bicmifli;   intimating,    tTiat  the  church  hath  her  fpots  and 
wrinkles  now  in  her  militant  flate  ;   but  when  Chrift  fliall 
at  l:ift  prefent  the  church  triumphant  to  himftlf,  then  fliall 
file  be  like  himfelf,   without    fpot.     BltfHd  be  God,  be- 
lievers have  now  a  righteoufnefs   in  Chrift,  without  fpot 
i>r  wrinkle;  then   fliall    they    have  an   holiriels   in  them- 
felves,  wittiout  fpot  or  wrinkle;    nothing  of  imperfection 
cleaving    to   tluin,  or  inhering  in    them.       The  blood 
of  Chrift  has  already  perffftly   jiiftificd,  and  ihnroughly 
cb-anfcd  believers  from  fin's  guilt ;  ere  long  the  Spirit  of 
Chrift  will  perfectly  cleanfe  them  from  2II  fn's  fihh.  Oh^ 
what  a   jiure   and    fpotlefs,  what  a  perl'efl    and  beautiful 
creature  will  the  church  come  out  tif  ChnH's  hands,  and 
be  prefented  to  the  Father,  at  the  great  day,  in'thc  Ihining 
beauty  of  pcrfccl   holinsis  !    God  fbengiheu  our  faith  in 

the 


Chap.  v. 


E  P  H  E  S  r  A  N  S. 


813 


the  belief  of  it,and  prepare  us  for  the  full  fruition  and  final 
enjoyment  of  it. 

28  So  ought  men  to  love  their  wives,  as  their 
own  bodies.  He  that  loveth  his  wife.loveth  him- 
felf.  29  For  no  man  ever  yet  hated  his  own  flclh; 
but  nourifheth  and  chcriflieth  it ,  even  as  tiie  Lord 
the  church  ;  30  For  we  arc  members  of  his  body, 
of  his  flefli,  and  of  his  bones. 

Ourapoftle  here  propounds  a  fartherargumenttoenforce 
this  duty  of  love  from  hufband  to  wife,  taken  from  that 
rear  conjunction  betvveentliC!n,niewinp  that  they  are  one 
Uffli, and  one  body, not  in  a  natural, but  in  a  relative  fenfe; 
and  accordingly  a  min  llinuld  lb  love  his  v/ife,  even  as 
himfelf:  Doth  a  man  love  hinifelffuperlativelv, cordially, 
tenderly,  induHrioufly,  perfeveringly?  So  ought  he  tolove 
his  wife.  Will  a  man  be  out  of  love  with  himfelf,  much 
lefs  hare  himfelf,  though  he  be  deformed, or  by  fome  acci- 
dent nuimed  i  In  like  manner  ought  not  any  natural  de- 
feft,  or  accidental  milibance,  to  caufe  a  remillion,  much 
lefs  a  ceflation  of  ihe  man's  love  un;o  his  own  wife  ;  as  it 
is  an  unnatural  thing  for  a  man  to  hate  his  own  flefii  per- 
fonal,  fo  his  own  flelli  relational.  Again:  A  man  is  fo  far 
from  hating  his  own  flefli, that  he  nouriiheth  and  cherilheth 
it  with  the  utmoft  care  and  tendernefs  ;  in  like  manner 
ought  he  to  kind  to,  and  tender  over  his  civil-felf,  the 
wife  of  his  bofom  ;  in  imitation  likewife  of  Chrift's  exam- 
ple, who  nourilhes  and  cheriflies  his  church, as  he\ngfle/h 
ef  his  ovjnflfjh,  and  hons  of  his  o-j)n  hone  .-  that  is,  as  near 
to  one  another  by  his myflical  and  i'pirirual  union, as  Adam 
and  Eve  were  by  matrimonial  union.  O  ftupendous 
privilege, for  believers  and  Chrilt  ro  be  as  one  flefh  !  Huf- 
band  and  wife  arc  not  (o  near,  foul  and  body  are  not  fo 
near,  as  Chrill  and  believers  are  to  each  other. 

3 1  For  this  caufe  fhall  a  man  leave  his  father  and 
mother, and  fhall  be  joined  unto  his  wife,  and  they 
two  fliall  be  one  flefh.  32  This  is  a  great  myftery: 
but  I  fpeak  concerning  Chrift  and  the  church.  33 
Neverthelefs,  let  every  one  of  you  in  particular  fo 
love  his  wife,  even  as  himfelf  ;  and  the  \i'\{e  Jcc 
that  (he  reverence  her  hufband. 

Here  the  apoftle  ufes  a  farther  argument  ro  excite  the 
hulband's  love  to  his  efpoufed  wif^  taken  from  the  law  of 
marriagCjWhich  maki-'th  them  two  one  flefli  in  acivil  fenfe 
therefore  the  man  fiioultl  leave  father  and  mother,  and 
(leave  tohiswife  :  Not  that  theirobligations  ceafe  to  their 
parents,  or  as  if  they  were  to  c.ift  off  natural  afteclion  to 
them  ;  blithe  (hews,  that  tiiereisa  nearer  union  betwixt 
hiitband  and  wife, than  betwixt  parents  and  child, and  that 
the  bonds  of  matrimonial  love  Jre  ftronger  than  thofe  of 
mture.  Their  benig  laid  10  be  onu" /^r/?;,  implies  a  moft 
(fr  ct  union,  and  molt  intimate  communion,  whereby  thty 
have  one  intere'l,  conmion  goods,  common  fnends,  yea, 
and  ^11  things  common,  asiftluy  were  but  one  pcrfon  ; 
but  rh.'"  apolile  further  intimates  to  us,  at  the  31ft  verfe, 
ih.u  this  matrimonial  union  betwi.vt  man  and  wife  was  de- 
figncd  by  Gpd,to(iiado\v  forth  and  reprefcnt  that  myftical 


union  which  is  betwixt  Chrifl and  his  church.  Doth  the 
conjugal  union  give  the  wife  an  intcreft  in  the  eflatc  and 
honour  of  th-  hulbiud,  be  (he  ne"er  fo  meanly  tiffcende.l 
in  herfelf?  In  like  manner  from  the  faints  union  with 
Chrift,  does  there  immediately  refult  a  fweet  and  blellcd 
communion  or  fellowlhip  with  Chrilt  in  gracesand  fpiritual 
privileges  ;  all  that  Chrift  is,and  has, is  theirs  by  commu- 
nication to  them,  or  improvement  for  ihein  ;  well  might 
the  apoftle  therefore  fay.  This  is  a  great  rKy/ierVy  Sec.  In 
the  33d  verfe,  the  apoftle  (huts  up  his  difcourfe  upon  this 
argument, with  a  repeated  exhortation  to  thr hufband io  iov: 
his  -wife,  and  to  the  wife  to  reverence  her  hujhand  ;  Let 
every  cne  of  you  in  particular,  fo  Ijve  his  wife,  even  as  kim- 
ftlf  .•  So  love,  that  is,  with  an  extenfivelove,  reaching  the 
whole  perfon.fool  and  body;  with  an  intenlive  loi*, above 
all  perfonsand  relatives  what!"oever;  with  an  heartv  love, 
without  dilliniulation  ;  with  an  holy  love,  without  pollu- 
tion ;  with  a  conftant  love,  without  alteration  ;  and  with 
great  love  beyoncf  comp  irilbn. — .ind  let  the  wife  fee  that 
JJ>e  rcverenceher  hujhand.  The  great  duty  which  the  wife 
owes  to  her  hufband  is  reverence.  This  is  made  up  of 
three  ingredients  ;  namely, eftimation,  love,  and  fear  ;  the 
wife  that  reverences  her  hufband,  efteems  him,  and  dares 
not  think  meanly  of  him;  her  elteeni  of  him  provokes  her 
fove  unto  him  ;  and  her  love  of  him  is  accompanied  with 
an  ingenuous  fear  to  offend  and  grieve  hiin  ;  and  the  wife 
exprefles  this  reverence  in  her  geflures,  bv.  a  refpeftful 
demeanour  towards  hiin.-in  her  fpeechcsto  him  when  with 
her,  and  of  him  when  abfentfrom  her, always  mentioning 
him  with  refpert  and  honour  ;  in  her  adions,  by  comply- 
ing with  his  defiresjby  following  his  diredtionSjby  hearken- 
ing to  his  reproofs, and  by  her  cheerful  and  relpectful  be- 
havifcur  towards  him  at  all  times, and  in  all  places,  as  well 
at  home  as  abroad  before  the  world.  And  that  the  wife 
may  rims  reverence  her  hiilbnnd,  lei  her  be  carnell  wiili 
God  in  prayer, for  wifdom  and  underltanding,for  prudente 
and  patience,  for  humility  and  nietkntfs  ;  a  proud  fpiric 
would  not  agree  with  an  angel, but  the  humble  will  agree 
with  any  perlon. 

CHAP.    \t; 

CHILDREN,  obey  your  parent.-.-  in  the  Lord  : 
For  this  is  ri^ht.  2  Honour  thv  father  and 
mother,  (which  is  the  firft  commandment  with 
promife)  3  That  it  may  be  well  with  thee,  and 
thou  mayefl  live  long  on  the  earth. 

Ourapoftle,  in  the  foregoing  chapter, began  to  tre.it  of 
relative  duties,  and  concluded  that  chapter  with  the  duties 
of  hufoands  and  wives  ;  he  begins  (his  with  the  duty  of 
children  .md  parents  to  eacho^her:  And  here  wcha\e  ob- 
fervable,  that  he  begir.s  w  j;h  the  duiytf  the  inferior  fii  ft, 
of  the  child  to  the  garenis,  as  he  did  before  w  ith  the  duty 
of  the  wife,  chap.  v.  12.  He  firft  puts  them  in  mind  of 
their  duty  who  are  ro  obey  ;  that  being  the  mofb  d  tStuU 
duty,  and  the  perfons  concerned  in  it  ul'ii.dly  more  ded  t- 
tive,and  ihe  work  lefs  e.ify  and  pleafing  to  our  nature.  2. 
Ths  iuiportant  duty  which.  ch"'u tea  are   directed  to,  the 

duty 


8i-j, 


EPHESIANS. 


C«AP    VI. 


duty  of  obeJffnce  and  honour;  Chtli!rfn,ib(y;  honour  your 
fiithfr  anJ  rri'jtki^r  ;  k\\\%  dwiy  of  hsnour  and  obedience 
implies  inward  reverence,  and  a  lawful  eftiniaiion  of  their 
perfons,  and  honouring  of  them  in  heart,  fpecch  and  Iic- 
havioiir  ;  it  implies  alio  outward  obfervnnte, a  pious  regard 
to  their  inftriictions,  execiuing  all  ihcir  commands  which 
arc  not  (infnl,  depending  on  their  connfcis,  and  following 
their  good  ex.iniplfs,  owning  will)  thankfulnels  their  pa- 
rent sen  re  and  concern  for  them,  and  recovering  the  failings 
and  infirniities  found  in  them.  3.  The  objed  of  this 
duty,  both  parents  ;  not  the  father  nlone,  or  the  mother 
only,  but  tlie  f.ither  and  mother  jointly  ;  Children,  obey 
your  purenti;  h^iii'iur  thy  father  ,>ndlhy  m'jther-  as  obedience 
bclopgeth  to  all  children,  of  what  age  or  fcx,  or  condition 
Ibever,  (u  are  children  obliged  to  obey  both  parents,  the 
mother  as  well  as  the  father,  ye.i,  fhe  ii  named  firft  Lev. 
xix.  3.  her  fex  being  weaker,  ftje  is  the  more  fubjcct  to 
contempt;  and  becaufe  the  mother,  in  old  age,  is  liable  to 
be  defpil'ed.  God  has  p.irticularly  guarded  about  her,  by 
his  pofitive  and  exprefs  command,  to  free  her  from  con- 
tempt, I'rov.  xxiii.  22.  faying,  Hearken  to  thy  faiher  v)ho 
bfgat  thee,  anJ  dffpife  KOt  thy  mother  when /he  is  old.  4, 
The  noble  principle  from  whence  this  obedience  in  chil- 
dren to  parents  ought  to  flow,  naniely,  from  the  fear  of 
God  ;  obey  them  in  the  Lord,  that  is  in  obedience  to  his 
command, and  in  all  things  agreeable  to  his  w  ill, fearing  his 
difpleafure  in  cafeof  difobedience  ;  let  not  yourobedience 
be  barely  natural  and  prudential,  but  Chriftian  and  reliai- 
t)us.  5.  The  arguments  ufed  by  , our  apoftle  to  excite  to 
the  praftice  of  this  duty.  The  I'irll  argu:nent  is  drawn 
from  the  equity  of  it,  this  is  right,  that  is,  the  law  of  God 
and  nature  rcquirei  it.  The  great  motive  which  ought 
to  excite  us  to  the  pr.iO'tice  of  any  duty,  is  not  fo  n)uch 
the  sdvantageoufnefs,  as  the  righteoulnefs  and  equity  of 
the  duty,  as  being  coinanded  by  God,  and  well-plealip.g 
in  his  light  ;  Children,  obey  your  parents  in  the  Lurd,  fcr 
this  is  right.  A  fecond  argument  is,  becaufe  this  is  the 
rirll  coHimanduient  of  the  (iecond  table,  which  hasapar- 
ricnbr  promife  annextti  to  it:  This  is  the/irj}  commandmert 
'^ithprcmi/e,  that  is,with  an  explicit  and  exprefs  promifc; 
for  every  commandment  hath  boihapromife  and  a  threat- 
ening implied  in  it,  and  annexed  to  it ;  but  this  is  the  firft 
commandment  with  a  prcmii'e  exprefled,  anti  that  is  a 
a  promife  of  long  life,  that  thy  days  may  be  long  ;  and  this 
promife  is  always  fulfilled, cither  in  kind  or  in  equivalency, 
titlier  by  enjoying  a  long  life  on  earth,  or  a  better  life  in 
heaven.  Learn  hence,  That  although  our  fii  ft  and  chief 
motive  to  obedience,  be  the  equity  and  righrecufnefs  of 
what  God  requires, yet  we  may, as  a  fecondary  encourage- 
ment, have  rel'peift  to  the  promifed  reward,  and  par- 
ticularly to  the  temporal  advantage  of  our  obedience. 
Long  life  is  here  promifed  to  children,  as  an  eneourage- 
ment  to  obedience, which  is  in  ii.'tif  a  very  valuable  mercy 
and  blelFing  ;  and  h;iving  eyed  the  command  of  G'  d  in 
the  fip  ft  place,  they  niav  anci  ought  to  have  rcfpeft  t&  the 
xecompence  of  reward  in  the  next  place. 

4  And  ye,  fathers,  provoke  not  your  children  to 
wrath  :  Butbrin;:;  them  up  in  the  nurture  and  ad- 
monition of  the  Lord. 


Here  the  duty  of  both  parents  to  their  children  is  laid 
down.  Where  BO//",  I.  The  apoPiie's  dehortaiion,  or 
negative  precept  Prwjke  not  your  children  to  wrath,  that 
is, be  not  too  fevere  towards  them,  abufe  not  your  parental 
j)owfr  over  them,  provoke  ihem  not,  nor  imbitter  their 
ipirits  againft  you,  by  denying  tbctn  what  is  convcnietit 
for  them,  by  inveighing  with  bitter  woriK  agaiiift  tliem, 
by  ui)juft,unleafonable,or  immoderate  corrfiftion  of  them. 
'Jo  provoke  or  ftir  up  a^y  to  fni,  tfpecially  young  ones, 
and  particularly  our  children,  renders  us  guilty  before  the 
Lord,  of  all  that  fin  which  they  have  committed  through 
cur  provo.;ation  ;  Fathers,  prr.v ke  not  yjur  children  to 
■d-ralh.  Note,  2.  St.  Paul'-s  pofitive  injunifHon  given  unto 
parents  ;  Bring  them  up  in  the  mature  ard  admonition  of 
the  Lord  :  Where,  (1.)  He  direc;,";  to  their  education; 
Uring  them  up.  (2.)  To  join  nurture  and  adHioiiition 
with  their  education  ;  Bring  them  up  in  the  nurture  and 
admonition  of  tie  Lord  ;  That  is,  give  them  good  inftruc- 
tion,  with-hiild  not  early  corrtcticn,  fet  before  them  good 
example,  begin  wi;h  them  betimrs,  .ind  fiiffer  not  the 
devil,  the  world,  and  tiie  flefli,,  to  befpeak  them  for  their 
lervice,  before  you  engage  thrm  for  God's  ;  and  remem- 
ber, that  there  is  a  tie  of  nature,  a  tie  of  intcrcft,  and  a 
tie  of  religion,  which  parents  are  under  thu*  to  do. 

5  Servants,  be  obedient  to  them  that  T^rt  your 
mafters  according  to  the  flefh,  with  fear  and  trem- 
bling, in  fin^lenefs  of  your  heart,  as  unto  Cbrill  ; 
5  Not  with  eye-fervice,  as  men  plcalers,  biat  a.s 
the  fervants  of  Chrift,  doing  the  will  of  God  from 
the  heart  ;  7  With  good-will  deing  fcrvicc,  as  to 
the  Lord,  and  not  to  men  :  8  Knowing  that  what- 
foever  good  thing  any  man  doth. the  f.ime  (hall  he 
receive  of  the  Lord,  whether  he  be  bond  or  free. 

Obferveherf^,\.  The  general  duty  incumbent  upon  fer- 
vants, that  of  obedience  to  their  maptrs,  according  to  the 
flejli,  that  if,  in  temporal  things  only;  obey  your  earthly 
maftcrs  in  things  pertaining  to  the  world, leaving  the  foul 
and  confcience  to  God  pnly,  who  alone  is  the  lovereign 
Lord  of  it.  Chriftian  liberty  is  not  inconfiftent  with  civil 
fubjeiftion  ;  fuch  as  are  God's  freemen  may  be  fervnnts  to 
men,  though  not  the  fervarits  of  men  ;  and,  ss  fervants, 
obedience  is  tlieir  duty  in  all  lawful  things.  2-  The 
qualifications  and  proj^ties  of  thisobedience, which  is  due 
and  payable  from  fcr'Wits  to  niafters.  [\.)  It  muft  be 
\\\\\\  fear  ^^^A  trembling,  that  is,  with  fear  of  difpleafing 
them  ;  yet  thev  muft  not  acl  barely  from  fear,  but  out  of 
love  both  to  God  and  iheir  mafter.  (2}  It  muft  be  in 
pr.gUmfs  of  heart ^tn  great  litnpliciiy  and  (incerity  of  fpirit, 
without  guile,  hypocrify  and  dillimiilation.  (3.J  They 
muft  eye  tlieir  great  Majfcr  in  heaven  in  all  the  fervices 
ihty  perform  to  their  mailers  here  on  earth,  not -with  eye- 
ftrvice.  But  how  fliould  fervants  have  an  eye  to  their 
great  Mailer  in  heaven  ?  /^nf.  They  OiuuKI  have  an  ey« 
to  the  prefe-nce  of  th^ir  great  Mafter.to  theglory  of  their 
great  Mafter,  to  the  connnand  of  their  grc.it  Mafter.and 
to  theainftance  and  acceptance  of  their  Rlaftcr  in  hej\icn. 
Learn  hence.  That  our  eyeiog  ofGod  in  all  the/ervicas 
weperfcnn,  aiul  nuking  him  the  judge  antl  fpfciator  of 

.ill 


Chap.  vi. 


E  P  H  E  S  I  A  N  S. 


81 


all  our  aft'ons,  will  be  a  fingular  help  to  make  us  fincere 
and  fingle-hearted  in  all  we  do,  and  in  all  we  dcfign. 
Again,  (4.)  Their  fervicc  mud  be  performed  with  good- 
'mHI,  that  is,  withcheerfulnefs  and  delight,  not  grudgingly, 
unpleafantly,  or  from  fearof  punifnment  only  ;  eyeing  the 
Lord  Chrilt  in  all  that  fervice  they  do  for  men.  Learn 
lience,  That  the  meaneft  and  bafeft  fervices  and  employ- 
ments, in  the  pl.iceand  Ration  which  God  fets  us  in,  being 
done  with  right  qualifications,  with  faithlulnefs  and  cheer- 
iulnefs,  from  right  motives,  and  for  rigiit  ends,  is  fervice 
done  to  Chrift,  and,  as fuch,(l)all  be  accepted  and  reward- 
ed by  him,  with  ^r,0(i'uill,  doing  fervice,  as  to  the  L'jrd,  and 
not  to  man,  Ohfave,  lallly,  The  reward  which  the  Holy 
Chofl  propounds,  as  an  encouragement  to  poor  fervants, 
in  their  obedience  to  their  mafters  ;  and  that  is,  theaflur- 
ance  of  a  reward  from  God,  whatever  difappointment  they 
may  meet  with  from  men  :  knovjing  tbat  'oihativer  a  man 
doth  out  of  obedience  to  the  Lord,  a  reward  of  the  fame 
fhall  he  receive,  whether  he  be  a  poor  bond  lervant,  or  a 
frtemanand  mafter.  A'o/c  here, How  the  bafeft  drudgery 
of  fervants,  when  performed  in  obedience  to  Ged,  and 
with  an  eye  at  his  glory,  is  called  here  a^soi^  work,  and 
fliall  not  fail  of  a  good  reward  :  U'hatfo(Vfr  goid  thing  any 
man  doth  ;  when  a  poor  fervant  fcours  a  ditch,  or  does  the 
meaneft  drudgery,  God  will  reward  him  for  it ;  for  he 
looketh  not  at  the  beauty,  fplendour, and  greatnefsot  the 
work,  bat  at  the  integrity  and  honefty  of  the  workman; 
the  mean  and  outwardly  bafe  worksofpoor  fervants,  when 
honeft  and  fincere,  fliall  find  acceptance  with  God,  and 
be  rewarded  by  him;  as  well  as  the  more  fplendid,  ho- 
nourable, and  expenfive  works  of  their  rich  mafters. 

9  And  ye,  mafters,  do  the  fame  things  unto  them, 
forbearing  threatening  :  knowing  that  your  mafter 
alfo  is  in  heavenj  neither  is  there  refpeftofperfons 
with  him. 

Here  the  mafter's  duty,  to  liis  fervant  isdirecTied  to,  both 
generally,  and  more  particularly  ;  in  general,  he  diredls 
mafters  to  do  the  fame  things  to  their  fervants  ;  not  the  fame 
things  for  kind,  but  for  manner  cf  doing  them  ;  that  is, 
in  obedience  to  the  fame  command  of  God,  with  an  eye 
to  the  fame  glory  of  God,  with  the  fame  finglenefs  of 
heart,  with  the  fame  love  and  good- will.  Werenote,  That 
the greateft  mafter,  yea,  the  greateft  prince  and  potentate 
upon  earth,  lie  under  obligations,  in  point  of  duty  to  their 
fervants  and  inferiors;  and  it  ought  to  be  as  much  their 
caretodifcharge  theirdutyfincerely, cheerfully, with  good- 
will, and  eyeing  their  great  mafter  in  heaven,  as  it  con- 
cerns the  pooreft  fervant  to  obey  them  in  and  after  the 
fame  manner;  Te  maflcrs,  do  the  fame  things  ur.tothem. 
Next  follow  the  particular  direc^tions  given  to  mafters, 
namely.  To  frhcar  threalenikgs ;  that  is,  let  them  not 
exercife  their  authority  over  them  imperioufty  and  with 
rigour,  but  mildly,  and^with  gentlenefs:  Rule  them  not 
tyrannically,  but  govern  with  moderation  and  temper. 
Lord  !  how  ordinary  is  it  for  men  in  place  and  power  a 
little  above  others,  to  infult  over,  and  traniple  upon  others, 
forge. ting  that  there  is  one  above  them,  whom  ihey  muft 
be  ac«}iU)t.->ble  unto  thfuiftlves  !  Firbtarirg  threatcnir.gs. 


knowing  that  your  niafler  alfo  is  in  hea^tr..  with  wl'om 
there  is  norefpeH  ofperfons.  Here  we  have  almighty  God 
defcribed  two  w;.ys  :  (1.)  From  his  magnifictnce  and 
ftately  palace,  in  whicii  his  illuftricus  glory  fliineth  ;  yctw 
I\Iafleris  in  heaven  ;  not  as  if  he  were  only  there,  nnd  bo 
where  elfe,  but  eminently  there, thrugh  every  where  elfe. 
(2.)  God  is  here  defcribed  by  his  juftice  and  impartiality 
in  judging  ;  There  is  no  refpef}  of  ferjons  with  him,  that  is, 
when  the  rich  mafter  and  poor  fervant  conic  toftandu|wn 
a  level  before  him,  he  will  not  refptfl  eiihtr  of  them  for 
their  outward  circumftances,  but,  as  a  jnft  judge,  reward 
them  both  according  to  their  works.  Thus  our  aprfile, 
concludes  his  exhortation  to  thepracftice  and  performance 
of  relative  duties,  between  hulband  and  wife,  parent  and 
child,  mafter  and  fervant.  Ho  now  clofes  his  epiftle  with 
a  fpecial  exhortation  to  all  Chriftians,  to  look  upon  thcun- 
felvesas  fpiritual  foldiers, lifted  under  Chrift's  exalted  ban- 
ner, engaged  in  a  continual  warfare  with  the  world,  and 
the  princeof  the  world;  and  accordingly,  he  bcfpeaksthem 
in  martial  phrafe  to  the  end  of  the  chapter. 

10  Finally,  my  brethren,  be  ftrong  in  the  Lord, 
and  in  the  power  of  his  might,  j  1  Put  on  the 
whole  armour  of  God,  that  ye  maybe  able  to  ftand 
againft  the  wiles  of  the  devil. 

Our  apoftle,  calling  us  here  forth  to  theChriftian  war- 
fare,gives  forth  firft  the  word  of  encouragement  to  battle, 
Be  Jirong  in  the  Lord,  and  in  his  mighty  p'jwer.  A  Chrif- 
tian,  above  all  men, needsrefolution,anda  daring  courage; 
if  he  be  polFeffed  with  fear, he  is  unfit  to  go  into  the  field; 
ifdifpirited  with  ftrotig  impreffions  of  danger, how  unready 
for  the  encounter;  Cowards  win  nsitherearth  norheaven. 
But  where  lies  the  Chriftian's  ftrength  ?  Verily,  in  the 
Lord,  and  not  in  himfelf  ;  the  ftrength  of  the  whole  hoft 
of  faints  lies  in  the  Lord,  of  hofts,  and- accordingly,  it 
ought  to  be  the  Chriftian's  great  care, in  all  difficulties  and 
dangers, to  ftrengthen  his  faith, on  the  Almighty  powerof 
God.  OA/e/w,  I.  A  direflion  given  hov/  a  faint  may 
come  to  he  fircng  in  the  Lord^  namely,  by  putting  on  the 
whole  armour  of  Cod  ;  that  is,  by  being  clothed  with  the 
following  graces,  which  are  hereafter  mentioned  in  this 
chapter  ;  as,  thefy.eUl  offaithjhe  breafplate  of  righteouf- 
nefs,  the  pivord  of  the  Spirit,  ^c.  Now  thefe  are  called 
armour  of  God,  becaufe  they  are  of  his  appointment  and 
inftitution,  and  of  his  make  and  conftitution  ;  and  this 
anuour  muft  be  put  on, that  is,  our  grace  kept  in  continual 
exercife  ;  it  is  one  thing  to  have  armour  in  the  houfe,  antj, 
another  to  have  it  buckled  on  in  the  field  ;  it  is  norfnf- 
ficient  to  have  grace  in  the  habit  and  principle,  but  it 
is  grace  in  ail  and  exercife  that  muft  conquer  Qiiritual 
enemies.  3,  A  reafon  afllgned  why  the  Chnftian  is  to  be 
thus  completely  ^Tm(.d,that  he  may  be  ahle  to  jlar.d  ugainjl 
the  wiles  of  the  dcv!  I  ;  iittimitinc.,  that  the  oevil  is  one 
chief  enemy  we  have  to  combat  with  in  tl.e  Chriftjan 
warfare,  and  that  this  enemy  is  a  wily,  fubiile  enemy, dif- 
covering  his  dangerous  policy  firft  by  tempting  and  allu- 
ring into  fin,  and  then  by  vexing  and  tormenting  for  fin  : 
But  Satan,  with  all  his  wits  and  wiles,  (hall  ncicr  finally 
vanquiih  (though  he  may,  in  a  particular  battle,  over- 
come)  a    foul  clad  with  fpiritua^l  armour  ;    nay,   he   that 

hath 


SiG 


EPHESIANS. 


Chap.  vi. 


liuih  ilii:  armour  of  Goil  on,  fnall  certainly  vanquilh  and 
ovtrcome  him  :  Put  on  the  vjhole  arm'Atr  0/  God,  &.c, 

1  2  For  we  wreftle  not  agaiuft  flefh  and  blood, 
but  agniiifl  principalities, ayainll  powers, ayainft  the 
rulers  olthe  d.ukiiel'iol  this  world, againfl.  fpiritual 
wickedncfs  in  avjh  places. 

The  .ipoftle  mcniioned  our  enemy  in  the  former  verfc  ; 
lierc  lie  delcribes  the  combat  in  this  verfi  H'e  vjrejile  :  A 
Cliriftii.n'ilife  is  a  perpetual  warfare,  a  continiinl  wreft- 
linjT  ;  bin  with  wh.-ii?  and  witli  whom  I  Arf.  Negatively, 
;;  t  -x'iib  fi;Jh  and  Hjt.d  ;  that  is,  not  only  or  chielly  with 
IK  111  ami  blooJ,  with  human  enemies,  but  we  niurt  grap- 
j.lc  and  conteniI\sith  evangelical  powers,  with  devils,  who 
:tre  principalities  and  powers,  &:c.  A's.'e  here,  How  the 
devil  and  his  angels  are  defcribed  ;  (1.)  By  their  prince- 
l.ke  authority  and  government  which  they  exercife  in  the 
world, called  therefore  principalities  and  powers,to  denote 
that  Satan  is  a  great  afid  mighty  prince;  a  prince  that  has 
the  heart  and  knee  of  all  his  fubjec^s.  (2.)  By  the  ieat  of 
his  c  nipire,  he  rnles  in  this  world,  not  in  the  other  ;  the 
hi^heft  the  devil  can  go,  is  the  air;  heaven  fears  him  not: 
And  he  is  a  ruler  of  the  darknefs  of  this  vi'jrld,  that  is,  in 
Inch  linners  as  labour  under  the  darknefs  of  linand  igno- 
rance. (3.;  Satan  and  bis  angels  are  here  defcribed  by 
their  fpiriiual  nature,  aWtd  fpiritual  'jj'ickednejfes ,  that  is, 
wicked  fpirits,  intimating  to  us,  that  the  devils  are  fpirits; 
thatthey  arefpiritsextremely  wickedjand  thatthefe  wicked 
I'pirits  do  chiefly  annoy  Chriftians  with, and  provokeihem 
to  fpiritu;il  wickcdnefs.  (4.)  They  are  defcribed  by  their 
refidence  or  place  of  abocle,  in  high  places  ;  that  is,  in  the 
air,  of  which  he  is  called  the  prince.  From  the  whole, 
note,  How  plaii^ly  Chrifl  our  Captain  deals  with  all  his 
foldier"!,  and  the  difference  between  Chrift's  dealing  with 
his  followers,  and  Satan  with  his  ;  Satan  durft  not  let 
linners  know  w  ho  that  God  is  whom  they  fight  againft,  but 
Chrirt  is  not.ifraid  to  {hew  his  faints  their  enemy  in  all  his 
power  and  ftrength;  well  he  might,becaufethe  weakneffes 
of  God  are  itronger  than  the  powers  of  hell. 

13  Wherefore,  take  unto  you  the  whole  armour 
of  God,  that  ye  may  be  able  to  wilhftand  in  the 
evil  day,  and  having  done  all  to  fland.  14  Stand 
therefore,  having  your  loins  girt  about  with  truth, 
and  having  on  the  breaft-plate  of  righteoufnefs  ; 
15  And  your  feet  fhod  with  the  preparation  of  the 
gofpcl  of  peace  ;  i6  Above  all,  taking  the  fhield  of 
faith,  Avhercwithye  fhall  be  able  to  quench  all  the 
fiery  darts  of  the  wicked.  17  And  take  the  hel- 
met of  i'alvation,  and  the  Iword  of  the  Spirit, 
which  is  the  word  of  God  :  18  Praying  always 
with  all  prayer  and  fupplication  in  the  Spirit,  and 
watching  thereunto  with  all  pcrfeverance,  and  fup- 
plication for  all  faints  ; 

Chfarvf  here,  i.  How  our  apoflle  having  defcribed  the 
enemy  in  the  foregoing  verfe,  and  fet  him  forth  in  his 
fcrmidablc  (Irength  and  power,  coiiesforthat  the  head  of 


his  Ephefiancamp,  gives  them  a  frelb  alarm,  and  bids  thera 
arm,  arm  !  Take  unto  you  the  -whole  arm',ur  of  Gad,  that 
yr,u  may  he  uble  to  fland  in  the  evil  day  ;  intimating,  that  an 
evil  d.iy  is  before  us ;  that  it  Ihall  be  of  mighty  advantage 
to  us  to  be  able  to  (land  in  the  evil  day  ;  and  wiihout  the 
help  of  divine  armour,  we  cannot  fland  in  that  day.  The 
fanclifying  graces  of  God's  Spirit,  are  this  armour;,  he 
that  has  not  ihcfe,  let  his  common  gifts  be  never  fogay 
and  glorious,  he  will  never  hold  out  to  fight  the  laft  battle, 
but  fall  into  the  enemy's  hand,  and  be  taken  captive  by 
him  at  his  will.  u.  How  our  apolUeccmes  to  defcribe  the 
armour  of  God,  piece  by  piece,  w  hich  the  Chriilian  is"to 
put  on  before  he  t;ikej  the  field  againll  the  enemy  :  Here 
is  the  foldier's  girdle,  his  breaft-plate,  his  flioe,  his  fhield, 
his  helmet,  and  his  fword,  all  defcribed  ;  his  oflenfiveand 
tlefenfivc  weapons,  wherewith  foldiers  of  old  ufed  to  arm 
their  bodies  from  head  lo  foot;  now  the  apoflle  afligneth 
to  particular  graces,  an  ufe  and  exccUenty  anf^erable  to 
thefe  pieces  of  armour,  and  (hews,  that  there  is  fome  re- 
femblance  between  every  gr-ice  and  that  piece  of  the  bodily 
armour  to  w  hich  it  is  here  compared  ;  but  oblervahle  it  is, 
that  although  there  be  pieces  of  arnour  for  all  other  parts 
of  the  body,  here  is  none  alTigned  for  the  back,  nor  back- 
part?,  becaufe  there  inuft  be  no  running  away,  no  hope  of 
efcapiiig  by  flight  in  this  fpiritual  warfare;  ifwe  turn  our 
back  upon  our  enemy,  we  lie  open  to  bis  darts,  and  arc  in 
danger  of  deflrucftion  ;  if  we  fight  on,  we  have  ourfecond 
in  the  field,  and  are  fure  of  tictory,  provided  we  enicrthe 
field  in  order,  and  fland  toour  arms,  maintain  our  watch, 
keep  our  ground,  and  appear  !trme&  cap-a-pee,  from  Lend 
to  foot,  with  the  feveral  pieces  of  armour  here  recoiwniend. 
ed:  The  firfl  of  which  is  the  girdle  of  truth,  \er,  14. 
Having  your  loins  girt  about  with  truth,  that  is,  fincerity 
of  heart.  Doth  a  girdle  or  belt  adorn  the  foldier  ?  So  doth 
finctrity  adoin  the  ChrilVian.  Doth  the  girdle  flrengihen 
the  foldier's  loins?  So  doth  fincerity  ffrengthen the  foul, 
and  every  grace  in  the  foul ;  it  is  fincere faith  that  isflrong 
faith  ;  it  is  llncere  love  that  is  mighty  love.  Secondly, 
The  bregfi -plate  (if  righteoufnefs;  by  which  is  to  be  under- 
ftood  the  love  and  practice  of  univerfal  holinefs.  But  why 
is  this  compared  to  a  breaft-plate?  //«/".  Becaufe,  as  the 
breaft-plate  defends  the  moft  principle  parts  of  the  body, 
where  the  heart  and  other  vitals  are  dofely  couched  to- 
gether ;  thus  holinefs  preferves  the  foul  and  confcience, 
the  principal  parts  of  a  Chriftian,  from  the  wounds  and 
harms  of  fin,  which  is  the  weapon  that  Satan  ufes,  to  give 
confcience  its  deadly  ft^b  with.  The  third  pieceof  Chrif- 
tian arreour,  is  the  fpiritual  Ihce,  fitted  to  the  foldier's 
foot,  and  worn  by  him  fo  long  as  he  keeps  the  fit- Id  againft 
fin  and  Satan;  the  foldier's  way  is  fometimes  full  of  ()iar)5 
ffonea,  and  fometimes  by  the  enemy  ftrewed  with  fharp 
iron  fpikes  flruck  into  the  ground  ;  the  foldier  will  foon  be 
wounded,  or  foundered,  if  not  well  fhod;  therefore,  the 
direftion  here  is.  Let  yoiirfeetbef:od-withtkeprtparali^n 
(if  (he g'Jp'lrfpeac:' ;  thatis,  maintaininganholy  readinel's 
of  fp'iit,  and  a  refolute  frame  of  heart,  to  undergo  i^ 
fuffiring,  and  endure  any  hardlhip  in  vour  Chriftian  war- 
fare ;  wliicli  frame  of  fpirit  being  wrought  in  us  by  the 
doctrine  of  the  gofpel,  is  therefore  called  the  preparutionof 
the  gofpt.1  of  peace.     The  fourth  piece  of  armour  recom- 

luende 


Chap.  vi. 


E  P  H  E  S  I  A  N  S. 


817 


menled  above  all,  to  he  fut  en,  is  ihc  P.'if]ti  of/tiir/j;  this 
is  tijat  grace  by  which  we  believe  the  truth  of  Gods 
word  in  gtrnrral,  and  depend  upon  Chrift  in  particular,  as 
crucified  for  pnrdon  and  lite,  and  this  upon  the  warrant  of 
the  promife.  But  ^vhy  is  faith  compared  to  a  (liiekl  ? 
Jn/.  Becaufi",  as  the  Jhicld  defends  the  whcle  body,  fo 
fai'.h  ddends  the  whole  man  ;  the  underftanding  from 
error,  the  confciencc  from  fcnrtdnefs,  the  will  from  rcbel- 
li'in  ajainft  the  will  and  command  of  God  :  And,  as  the 
ll>i;'ll  defends  the  whole  ntm^'ur,  as  well  as  the  foldier's 
whole  boiiy  ;  it  defends  the  breaft  plate,  as  well  as  the 
brc'iit  ;  fo  faith  is  our  armour  upon  armour,  a  s^race  that 
prcfcrves  all  otlier  graces  whatfocver.  1'he  fifih  piece  of 
artnonr  is  iiu-mioucd,  ver.  17.  Tie  hcbr.el  of  jr.hT.tion  ; 
by  wiiioh  the  ijrace  of  hope  is  underftood,  which  has  for 
its  object  falvaiion,  called  therefore  the  hope  of  falvation  ; 
f;:!\M!i'>n  is  the  ultimate  and  comprehenlive  obje£f  of  the 
Chiilljjn's  cxpeftation  ;  and  it  is  compared  to  an  hclfnct  ; 
bccnufc,  a<  the  helmet  defends  the  head,  fodoth  the  hope 
of  f.ilvation  defend  the  foul  ;  it  keeps  t'-o  head  above 
water,  and  makes  the  ChrilUan  bold  and  brave:  flope  is 
n  grace  of  lingular  ufe  and  excell(.-nt  fervice  to  a  Chrillian, 
in  the  whole  courfe  of  his  Chriftian  warfare  ;  it  puts  hiti 
upon  noble  fervtces,  it  keeps  him  patient  under  the  greiteil 
fufferings,  and  it  will  enable  the  foul  to  wait  lons^  for 
the  performance  of  divine  promife^.  The  fixth  piece  of 
fpiritual  armour  is  \\\i'fiu(,rd,  ver.  i^.  The  former  were 
defcnfive,  but  this  is  both  an  offcufive  and  defenlive  wea- 

Jion,  fuch  is  the  word  of  God  :  But  whv  compared  to  a 
'tvjnl?  A:'/.  In  regard  both  of  its  necellity  and  excellency  ; 
the  fword  \Tas  ever  eftccmcd  a  mod  neccilary  and  ufcful 
part  of  the  Pjldicr's  furniture  ;  of  fuch  ufetulncfs,  ncceliiiv, 
and  excellency,  is  the  word  of  God,  by  which  the  Chrif- 
tian doth  defend  himfelf,  and  ofFcnd  his  enemies:  But  why 
is  it  called  xht  fword  of  the  Spirit?  A>if.  Becaufe  the 
Spirit  was  the  author  of  it ;  the  Spirit  of  God  is  the  inter- 
preter of  it  ;  and  it  is  the  Spirit  that  gives  the  word  its 
efficacy  and  power  in  the  foid  ;  the  word  of  God,  con- 
tained in  the  fcripturcs,  is  the  fword  by  which  the  Spirit  of 
GikI  enables  his  faints  to  cverccmc  arid  vanquidi  all  their 
enemies.  The  feventh  and  lafr  piece  of  fpiritual  armour 
is  mentioned,  vea-.  t8.  and  that  is./i/vniT  ;  praying  ahvays, 
with  all  prayer,  Sec.  Here  no/e.  The  time  for  prayer, 
fr.iying  iikvayr,  the  forts  and  kind  of  prayer,  praying 
aki'nys  tvilh  oil  prayer  ;  the  inward  principle  of  prayer, 
from  which  it  muit  fijw,  in  tire  Spirit ;  the  guard  to'  fet 
about  the  duty  of  prayer,  ivafihing  thereunto  ;  the  con- 
ftancy  to  be  exerci(ed  in  the  duty,  vjiih  all  perfevermce  \ 
the  comprehculivenefs  of  the  duty,  for  nil  fai>Us.  Le.irn, 
That  prayer  is  a  neceifary  duty  for  ail  ChVitUans,  and  r.) 
be  lifed,  v-ith  all  other  pieces  of  fpiritual  armour,  by  the 
Chrillian  foldier. 

19  And  for  mc,  that  utterance  m.Tv  be  given 
unto  m?,  that  I  may  open  my  inotxth  b/ikliy.  to 
:riaki;  knou-n  the  inyileiy  of  the  ^ofpcl :  -20  For 
]gkiich  1  am  an  atnbwirador  in  bonds  :  That  therein 
1  may  fpeak  boldly,  as  I  oxx^hl  tt?  fpca?;. 

Giir.ipollle  having  dircacJ  the  Epiiefians  :■:»  the  (hiiy 


of  pr.iyer  in  general,  3efirp?  them  here  to  pr.ty  for  himfelf 
in  particidar.  ■  Where  ohftrze,  X.  His  exhortation  ^mj 
direflion  to  pray  for  himfelf,  and  all  the  miniflcr'^  of  the 
gofpel;  and  for  rr-.  Le.rn  hence,  That  tlic  mirdilcrs  cf 
Chrift  are  and  ou^ht,  iti  a  foecial  n^anncr,  to  be  rcmeni- 
bertd  in  the  faints  prayers.  Ohfcrvt,  2.  Tlic  nicrcy  which 
he  defires  them  10  pray  for,  that  utterance  may  be  fiveii  ; 
namely,  a  readinefs  to  deliver  to  others  what  CJod  has 
handed  into  us.  Minifters  depend  tipon  God  for  titter - 
ance,  and  it  is  their  people's  duty  to  be  earhsll  with  God 
to  give  it  to  ihtm.  ^.  i.  he  ei.d  wliv  I'.c  defires  this  f//,  >•_ 
<.«tV,  thiit  l.c  inry  :pc>:  ris  tnouth  hchliy.  to  iri'tte^  knozni  lie 
n:\flery  cf  the  gofprl.  Where  Wi/^-,  I.  1  he  fub'i:ne  nature 
oi'  the  gofpol,  it  is  a  nn  "ct-v.  2.  The  work  ;f  the  gorptl- 
minifter  ;  and  that  i.s,  to  make  known  that  giifpel-myftery. 

3.  The  manticr  how  he  i^  to  perform  this  work,  ilnt  I 
may  open  my  v'.-Mh  h'Ady  .,  namely,  in  afTerting  truth,  and 
in  reproving  fm,  with  a  wif^andjprudent,  with  a  meek  and 
humble,   with  an  acflive  und  zealous  boldnefs.     Ohferre, 

4.  A  double  aigmncnt  to  br.ck  ai^l  enforce  his  rcqiielt,  i> 
pray  for  him  ;  [i.]  From  his  olTice,  /ir  tvlich  I  am  mt 
aml'iifjador  •  The  miiiillers  of  the  gofptl  are  God's  airbaf- 
fadors ;  and  fliall  not  their  pco;le  pray  for  the  fucccls  of 
their  embaflics  r  (2.)  From  his  affliclcd  ftate,  he  uas  an 
amhi-ffador  in  tends  ;  his  zeal  for  Gcd,  and  his  truth,  con- 
fined him  to  a  prifon;  he  preached  himfelf  into  a  goal;  well 
therefore  might  they  prty  for  him,  who  had  now  K.fl  his 
liberty,  and  fooh  after,  was  to  lofe  his  life  for  them  ;  no 
prayers  can  be  toornuch  to  flrenethcn  the  hands,  and  en- 
courage the  hearts  of  fuch  as  fufFor  tribulation  and  perfecu- 
tion  for  the  fake  of  Chrill. 

21  But  that  ye  alfo  may  know  iny  affairs,  and 
ho^v  I  do,  Tychicus,  a  beloved  brother  and  faithfi  i 
ininifter  in  the  Lord,  fliail  make  known  to  you  all 
thini^s:  22  Whom  I  have  lent  unto  you  for  the 
lamcpiirpofe,  that  ye  mi-^ht  know  our  affairs,  and 
that  he  mii-ht  comfort  vour  hcart.s. 

0/;/^v7r  here,  t.  The  tender  love  and  afRciionate  re- 
ga;il  vvhich  St.  Paul  bore  to  thcfc  Epiu  fians,  in  the  midil 
I'f  his  fuiFerings,  and  duringhis  iinprifonnient ;  he  noronlv 
wrote,  but  fent  to  them  ^  no  doubt,  the  .-ipollle  had  bi;t 
few,  ver v  few  fall  frientls  '.vith  him  at  Rome,  m  horn  he 
could  repofe  an  entire  contidence  in,  and  receive  great  cor.- 
folation  from  ;  however,  he  will  deny  himfi.lt,  to  iVnc 
them  :  A  faithful  ininilier  of  Jefus  Chrift,  is  fo  tenderlv 
aflcclionate  towards  his  flock,  that  he  prefers  their  fpirinial 
cdihca'ien  before  his  own  private  and  particular  advantace; 
tl'.oiit;h  .St.  P:iul  was  now  a  prifuner,  and  under  a  daily 
expeclaiion  ot  .'eath,  and  had  few  to  attend  him,  yet  he 
fetiJs  one  of  his  molt  beloved  friends  away  to  them, 
ciuiling  railier  liimfelf  to  want  an  attender,  than  ihat  they 
ftiotild  watit  a  co;nf(/rier  \  nothing  better  ^ccomes  a  mrnif- 
ter  of  Chrill  than  a  public  fpirii.  C.  The  charadler  of 
the  perfon  whom  St.  Paul  fent  unto  thctn  ;  heis  dtfcribcd, 
.'r.  I  Bv  his  name,  Tychicus.  (2J  By  hi';  ftate,  he  v  as 
a"br;it!)cr,  that  is,  a  Chri!li.ui,  r.  beloved  Lroiher,  a  brother 
in  Chrill.  fj.J  By  his  office,  he  was  a  ininiilcr,  yea,  a 
fiiithfiil  miiiijitr  in  the  Loid,  that  '\>,  m  the  work  of  ilie 
5L  '     Lord; 


8i8 


E  P  H  E  S  I  A  N  S. 


Ch.vp.  VI. 


LorJ;    bcfveen   whom  anJ  St.  Paul  there  wa?  a  fweet 
harmony,  an  happy    union  of  hearts,    a  joint  care  and  en- 
tteavoiir  in  carrying  on   the  intertft  of  Chrift  amongd  the 
thurchts:     Behold!   how  "tjood  and  plcafaru   a  tiling  it   i?, 
■when  minifttrs  of  Chriil  are  dear  to  each  other  ;  when, 
inflead  of  divifions,  cnmlations,  au'l    ftiife  amoni'jl  them, 
they  Can  f;ive  ttftimonials  of  each  otiier,  as  well  dcferving  ; 
'witlioiit  cndeavoiiiiiig  to  conceal  and  obfciirc  the  gifts  and 
graces  of  God,   which  are  eminent  in   any  of  their  fcllow- 
labourery,  on  purpofe  only  to  fci  offthtinfehe!:,   that  their 
•'••.vn  perfi-rmance^  tiiay  be  the  more  t;ik(.n   notice  of.      St. 
Pan!   was  f.'.r  from  \h\>  Spirit,  as  appears  by  the  charadler 
\«  hich  upon   a  fit  occalion,     he  gave  of  Tychicus.        3. 
The  delign  and  end  which  St.    P.uil  had  in  feiidini;  Tyclii- 
Ciis  i;nto  them,  and  that   was  two-fuld:       (i.)    Tliat   he 
might  acquaint  them  with  Sr.  Paul's  condition  and  (bte  ; 
fh/tt  ye  might  knnv  tnv  nffiiirs,  hiiv  I  do,  and  what   I   ilo, 
I  have  fcnt  Tychicus  to  declare  lai/o y;u  all ihingi.     What! 
all  things  with'-ut  exception  ?   Yes,  both  dyings  and  fiifter- 
in»-,  the  apoiUc  was  alha'.ncd  of  neither.     Learn   thence. 
That   the  lile  ami  convcrfaticn   of   minillers,  both   public 
and  private,  inuft,  and  oi-ght   to  be  fuch.  that  they  need 
not    heaihamed   to  have  it  known,  or  concerned  that    the 
church   Ihoidd  know  what  they  do,   how  they  manage,  to 
the  intent  that  their  people  may  be  edified  by  their  conver- 
Jdiion,  as  Well  as  in(tni(Scd    by  their  preaching  ;     Tychnus 
Jhiill  declare  unto  you  all  things.      The    fecond  end  St.    Paul 
lud    in  finding  I'ychicus  from  himfelf  to  the  Epludan-, 
w:is,  that  he  might    comfort  their  hearts.     But  how  could 
Ty.hicus  do  this  r  Thefc  ways:      (i.)  By  making  known 
to  them  the  true  cuife  of  his  fufferings.     St.  Paul's  enemies 
had  laid  heavy  thinc;s  to  his  charge,  thefe  might   perhap? 
fty  as  far  as  F.phefus  ;  now,  though  the  apo(Ue  icgardul 
little  what  the  wicked   world  f.'.idof  ^im,  yet  hedetired   to 
b-j  fet  ri^hi  in  the  thoughts  of  the  churches  and   accoid- 
ingly  f'.-nd^  Tychicus  to  acquaint   them  with  the  caiife  of 
lii*  iinprif(>nn)ent.     (2.)  To  keep  them   front  difcourage- 
iiKnt,  and  being  inordinately  call  down  at  the  report  of  his 
fiiffeiiags  :    No  doubt,    St.  Paid's  chain  entered  into  their 
fouls,  and  his  fufferings  were  their  forrows  ;    he  therefore 
ftn.ls  Tychicus  to  prevent   their  immoderate   forrow  and 
mourning  upon    his    accoimt.       (3. J    To    comfort    their 
hearts  with,  the  report  of  that  holy  joy  and  chccrtulnefs   of 
fpirit  which  was  found    with  hinj  in  and  under  all  his  fuf- 
ferings.    Oh!   it  is  an  cKcellent  light   to  behold  the    faints 
at  liberty  mourning  over  their  afRicled  brethren  ;  and  they 
that  are  fufferers  becoirc  comfoiters  of  them  that  are  at 
liberty.      Lord!    never  ilo'h  thv  holy    religion  appear  more 
glorious,  than  when  thy  minillers  commetid  it    by   their 
fufferings  for  it  ;  and  no  way  can  they  commend  it  higlier, 
than  by  an  holy,    hiuTible  cheerfuliiefs  of  fpirit   in   their 
fufferings  for  it  ;  thy  miiiillers  preach  with  tar  greater  ad- 
vanta'ge  from  a  prifon,    t!i m  they  can  from  a  pulpit,     (4.) 
Might  not  St.   Paul  fend  I'ycliicus  now   to  the   church  at 
Ephfcftis,  to  engage  the   clitirclKs  to  pray  W'iih  carncflnefs 
for   hiiTifelf,  as  well  as  to  comfort   them?     Oh!   none  lb 
covetous  of  prayers  as    the  minillers  uf  Chrilt, .  and   no 
mii  iders  like  fuifering  minifters.       S'.  Piiiil  fets  all    the 
tKtnches   at  v  ork  to  piay  fir  him  in  prifon  4  and  great 
Tcsfjn  for  it :     A  p.ifon  has  its  tciviptation  as  well  as  a 


palace  ;  when  men  pla^  the  perfecuiors,  the  devil  forgets 
not  to  be  a  tempter  ;  (ometimes  he  w  ill  attempt  to  foftf-n 
them  with  impreffions  of  fear;  at  anrther  time  he  hi  pes 
to  overcome  them,  and  weaken  their  courage,  by  their 
friends  tears  and  intrcaiics  ;  fonietimcs  the  devil  hopes  to 
imbilter  a  fi;ffering  (aim's  fpirit  againil  his  perfccttcrs, 
and  to  four  him  with  the  feaven  of  malice  and  wrath.  Ol 
it  i*  no  eafy  matter  to  receive  evil,  and  yet  wifli  none  i: 
him  from  whofe  hands  we  have  received  it;  to  referv . 
love  for  him  who  Ihews  wrath  and  hatnd  to  us,  is  a 
gloriou?,  but  adillictilt  work.  But  if  all  this  fails,  yet  the 
devil  hopes  to  blow  him  up  with  piide,  and  a  high  con- 
ceit of  himfelf,  who  dares  fiiftcr,  v\  hen  others  Ihriiik,  and 
is  ready  to  lay  down  his  head,  v  hen  otherf  pidl  in  tl  eir 
heads,  and  letk  to  Lwc  then-.felves  in  a  whole  flii-i.  Pride 
is  a  falamander,  that  can  live  in  the  very  flames  of  martyr- 
dom ;  if  any  faint  need  the  humility  of  many  faints,  it  is 
he  that  is  called  to  fuftlr  for  Ciiiiil.  Sr.  Paul  was  very 
fenlible  ot  this  i  he  well  knew  th^t  a  fuffering  ccndiiii  n 
is  full  of  tcmpt.ition  ;  that  a  Chiillian's  flrength  to  carry 
him  ihrotigh  it  is  not  inhi>-ow:i  ktcping  ;  G<.d  mull  helf, 
or  the  Itouttll  champion  will  quail  :  He  alfo  knows  thut 
prayer  is  the  bell  means  to  fetch  in  that  help,  and  accord- 
ingly St.  P.iul  here  fends  Tychicus  to  Ephefus,  to  engarc 
the  auxiliary  forces  of  the  faints  prayers  on  earth,  and  iff 
p-JJi-  ravVfrom  heaveti,  that  he  might  glorify  God  in  a  luf- 
terinsj  hour. 

23  Peace  be  to  the  bicthren.  and  love  with  faith 
from  God  the  Father  and  the  Lord  Jefus  Chrift. 

Ourapoftle  being  now  come  to  the  clofe  and  conclufion 
ol  this  excelltnt  epillle,  he  (huts  it  with  very  fervent 
and  affetlionate  wilhes  and  prayers  for  thein.  (i.j  He 
wilhes  the  brethren,  the  converted  Chriftiaii',  in  and  about 
Lpliefn*,  />M<-c,  peace  with  God,  peace  with  confcitnce, 
peace  efpecially  one  with  another,  and  all  nianner  of  out- 
ward profperiiy,  con'prehi  nded  in  the  word  ^f^^^.  li.) 
Mutual  love  among  thcmfelves.  (2.j  The  grace  of  faith, 
the  fountain  of  the  former  ;  all  which  he  wiflies  from  Grd 
the  Father,  net  excluding,  but  including,  the  S(>n  and 
Holy  Ghoff,  and  from  Jefus  Chrift  the  Mediator,  through 
virtue  of  whofe  merit  and  interceffion  all  faving  beneh:s 
are  conveyed  unto  believers;  St.  Paid't  exsmple  is  in- 
ftruiffive  to  the  ininillcrs  of  Chi  ill  in  all  fuccceding  ages. 
Would  we  have  our  minillerial  endeavours  attended  w  i;h 
manifeff  fticcefs  r  We  tntill  be  much  in  prayet,  in  feriv  i;s 
and  fervent  prayer  to  Cjod.jo  work  ihofe  graces  in  uur  peo- 
ple,/<j//^,  love,  and  h-ilim/s,  which  we  have  been  by  01. r 
miniftry  recommending  to  their  care  and  pradicc;  that  mi- 
nilfcr  who  is  mod  prayerful,  i'.  iifually  moft  fuccefstul. 

24  Grace  be  with  all  therti  that  love  our  Lord 
Jefus  Chrifl  in  finccrity.     Amen, 

Still  our  ap.)ftle  goes  on  praying  ;  he  be- .a  .-...d  <^.^.',v>  .is 
epillle  with  prayer;  and  thebleilings  prayed  f'.-r,  arc  grace 
and  peace  ;  peace  in  the  fonrer  verle  Comprthendirg  .'! 
temporal  felicity  ;  and'prace  in  this,  conprehcnciin-  rhc 
fpecial  favour  and  1(.\  ing-kifulnelV  cf  God;  tliis  he  ]:..,; 
maybe  the  portion  of  all  ihcfe  that  love  our  Lord  J,  .i 
Chrill  in  finccii:y,  or  incorruption,  as  the  wcrxl  (Ignihes, 

that 


Chap.  r.                                         P  H  I  L  I  P  P  I  A  N  S.  819 

that  is,  not  for  time  only,  but  for  eternity;    not  in  flic  w  cellcncy,   and  thy  choicefl  treafure  ;    if  hcbe  thy  chicfeft 

and  appearance  only,    but  in  reality.     Sincere  love  to  our  refuge,  unto  which  thou  floeil  in  all  dangers  and  diftrelfcs  ; 

Lord  Jcfus  Chrifl  is  a  fure  cliaradler  and  undoubted  mark  thou  mayeft conclude,  thy  fupreinc  love  is  placed  upon  him, 

of  fuch  a  perfon  as  has   found  grace  in  God's  fight,  and  is  that  thou  loveft  him  in  fmcsriiy  :   And  the  more  thou  loveft 

very  high  in  the  divine  favour.     G'uce  he  zvith  all  them  that  him,  the  more  lovely  wilt  thou  be  unto  him,  and  the  more 

hve  our  Lord  Jefii<  Chrif}  \    and    he  doth    fay  with  a  fera-  will  thy  heart  be  let  out  in  deiires  alter  him,   and  in  fervent 

phim's,  but  with  a  fincerc  love.     .^le/J.    But  when,  and  longings  for  the   full  fruition  and  final  enjoyment  of  him  ; 

how,  may  a  perfon  know  that  he  loves  Clirift  in  great  fin-  for  thofe  whom  we  love,  we  long  to  be  with, 

ceri;v  ?  /!>:/'.   If  Ciuift  be  enthroned  t:Mhy  heart  a<.  3  chief  Ctmc  ll en.  Lord!  dou'ii n  I'le, 

ComuunJer  ;  if  he  be  clb'Cmed  by  thee  .is  thy  chietcrt  ex-  Or  lake  nic  up  lo  lUe. 


T  H  K 

EPISTLE   OF   S r.  PAUL 


TO      THE 


PHILIPPIANS. 


St.  Paul  being  warnrd  by  the  Holy  Ghofl  to  go  into  Macedonia  and  preach  the  gofpd,  as  wejind,  Afts  xvi.  he  planis 
fitfi  a  church  at  Philigpi,  a  principal  city  in  Macedonia,  Jo  called  from  Philip  king  fj/Macedon.  who  bmiU'Ji- 
tdand  enlarged  it. 

But  St.  P.iul'i  charge  being  to  preach  the  go/pel  to  all  the  Gentiles,  he  travels  from  place  toplace  till  he  came  at  Rome, 
zuhere  he  was  in  bonds,  and confcfMntly  in  necejiiy  and  Jlraits;  zuhich  the  PliiJippians  under/landing,  tluyftnt  E^^a- 
phroditus.  their  hijh'^p  or  chiej  jninijler,  to  him,  witha  liberal  contribution  to  Jiipply  his  wants  :  Ry  whom  St.  Paul 
J'endi  this  affcclionv.te  letter  to  them,  partly  to  tejlify  his  thankfulnefsfur  ike  reltrf  ncnved from  them,  but  principally  to 
confirm  them  in  the  faith,  'to  prevent  their  being  offcndedat  his  fffcringsfor  the  gofpd,  to  encourage  them  lowalk  wor- 
thy of  the  gcfpcl,  to  loarn  t.lm,i  againjl  ftducers  and  Judaizing  teachers,  and  to  quicken  tliem  to  divers  Chnflian  duties  : 
Andfj  concludes  his  epiflle  with  pxriicidor  falulations,  and  an  ap:flohcalbcncdiclwn. 

C   H    A    P.      I.  iigTimotheu?  withhimin  thefjlufation,  becaiifchiscom- 

-n;     J  /•        /•           ,   ni    ■     ,1  ■    r  n    1    .  paninn  and  felbw-labourc-r,  and  one  that   had  a(7i'if,l  In 

rhe  defsnofourapfle  in  tlusf^Jl  chapter,  is,   to  encou-  The  i.,(troa:ng  of  the  Philippians,  and  was  a  Jerfon  n^. -h 

rage  the  Ph\\ipp\Ans  tn  con/tancy  inthejaith,  toper-  valued  and  caecnud  by  them.     2.  The  great  modi  fly  of 

feve ranee  in  holimfs;  aiulmt  to  be  difcoiiraged at  his  fif-  ^f-  Pa'-d,  in  the  charaacr  hegives  of  himfelf ;  he  J.itli  not 

'     f  rings  for  the  grfpd.  feeing  Chrflianiiy  had  already  gain  ^y'*-'  '^'^'el*"  here  an  apfiftle,  but  the  fervant  ofV.-rtK  C'lriib 

ed  very  much  by  the  fif  rings  he  undcriuent.          '  '"  ''''  ''fl^erepiltks  which  he  wrote  alone,  he  llvlcs  himfclf 

,  an  apoftlc,  Rom.    1.  1.  Gal.   i.    \.S>ic.     H'-  do-h  not  f-iv 

P  VULandTimotheusthefcrvantsof  JefusChrift  here,  Paul  an  apoftle,  and  Timothc-us  a  fer'vant' of  Jtfus 

JL     to  all  the  faints  in  Chrifl  Jefus  whichare  at  Phi-  Chrilt,   magnilying  himfclf  above  Timothy,  butfuts  him- 

lippi,  with  the  bilhops  and  deacons  ;  fdf  upon  a  level  wiih  hirn,  faying,  P„ul  emd  Tiiintheus  the 

\' .   1               Tu                    ri-        -ni     .-     T,     .   .  JcrvanlsofJcJusCbriJl.      Lean,  hence,     i.   That  true  hn 

A./,  here,  ..    I  he  penman  of  this  ep.rtle,  bt.  Paul,  join-  .nility  teaches  Chritlians  to  fpeak  fpa.inuiv  of  themfelves 

5^2  -'  a^j 


Seo 


PHILIPP  lANS. 


Chap.  i. 


an/  of  their  own  authority  anJ  credit,  except  upon  a  juft 
anJ  necelVary  occafion,  and  when. weighty  rcafins  do  urge 
and  oblige  them  to  it.  2.  That  the  minidersand  difpcn- 
Tcr^of  ihc  Rofpcl  are,  in  a  fpcciil  manaer,  the  lervants  of 
Jcfiis  Chrill,  wholly  devoted  to  his  fcrvicc,  and  difchar^ing 
"thtmfelves  fnithfiilly  in  the  performance  of  it.  AW-  3.  The 
fupcrfcripiion  of  this  epilUe,  or  ihc  pcrfons  to  whom  it  was 
(iireacd.  To  all  the  fuiuts  in  Chrifl  Jt/m,  in  general,  which 
xvtre  III  Phi/if f>i,  <ind  11  the  bijh^ps  and  deacons  :  To  nil 
t'/t  faints  at  Fhilippi  \  fo  he  calls  them,  becaufe  they  were 
a'l  ho'.y  iu  vilible  profellion,  and  many  of  them,  no  doubt, 
by  re.il  Wiidihcatiiin,  hein^;  inherently,  a^wcU  as  externally 
holy,  and  thcdeiiomiihiiion  is  hert  tuken  from  the  belter, 
ihoiii;h  not  the  greater  part,  for  whofe  Like  the  whole  c.ini- 
iinuir.v  are  here  called  faints  :  But  why  faints  in  Chrilt 
lefiis?  BccaMfe.as  it  is  ncceflarv  to  make  a  man  inicrnally 
holvf-that  he  be  in  Chrill  Jefns  by  rcM  implantation  ;  fo  to 
denominate  a  man  externally  and  federally  hol^,  requires  a 
vilibie  profellion,  and  an  external  union  with  Chrilf,  John 
XV.  2.  In  particular,"  this  cpiUlo  isdircdled  tothc/j//Z'«/>j  aW 
deuans  ;  they  were  bothihtchurch'sovcrfcers ;  the  biftiops 
to  overlcc  and  infpcd  the  lives  and  manners  of  pcrfons  ; 
the  deacons  to  overfec  the  nectflitiesof  perfons,  and  to  ferve 
the  church  in  taking  care  of  the  poor.  J^c'e  here,  The 
jjrcat  and  fpccial  care  which  our  holy  Lord  has  taken  ct  his 
church,  in  r.ppointing  Hated  oflicers  to  undertake  the  over- 
fight  of  his  whole  family,  to  rule  and  govern,  to  dirc£t  and 
inihud  it  ;  yea,  not  only  has  he  appointed  officers  tor  the 
uverfight  of  the  fouls  of'his  people,  but  others  to  inl'ped 
liieir  bi  dily  neccililics,  that  thofe  who  are  indigent  might 
be  fupplied  by  their  care,  and  the  charity  of  the  clurch. 

2  Grace  be  unto  you  and  peace  from  God  our 
Father,  andy)a?re  the  Lord  Jefus  Chrift. 

Grace  from  God  the  1-nihcr,  or  grace  from  God  as  a 
Father  i  intimating  that  God  belt ows  not  his  grace  a.'^  a 
Creator,  but  as  a  Father,  as  a  Father  in  Chrill  :  And  peace 
Jrom  cur  Lord  Jefus  Chrijl;  he  being  the  purchafer  of  our 
peace,  he,  upon  whom  was  laid  the  chaftfcment  'f  our  peace, 
and  in  whom,  and  tor  whofe  f  ke,  God  becomes  recon- 
ciled to  us,  and  at  peace  with  us.  Learn  hence,  i.  That 
fuch  as  have  received  moll  grace  from  God,  do  yet  (land 
in  need  of  further  meafures,  and  freih  fupplics  of  it:  Grace 
to  pardon  fin,  and  grace  to  fubtlue  tin.  2.  That  peace,  as 
well  as  grace,  may  and.ought  to  be  the  fubje£l  ot  a  Chrif- 
tian's prayer  and  care,  to  obtain  peace  with  God,  peace  with 
confciencc,  peace  with  one  another,  and  it  it  be  poflible, 
peace  with  all  men. 

3  I  thauk  my  God  upon  every  remembrance  of 
you.  4  Always  in  every  prayer  of  niine  for  you 
all  makui^  rcqucll  with  joy,  5  For  your  fellow- 
ibip  in  the  golp^lfrom  the  firll  day  until  now  ; 

A'c/r  here,.  I.  The  proper  cli;trafter  of  a  gnfpel-miiiiUcr, 
}ie  is  his  people's  conltant  remembrancer,  and  the  remem- 
berer of  all  his  people:  1  remember  ynt  all,  fays  (he  apofllc^ 
J  reme>nh,rycn  always,  andineicry  prayer.  This  is  a  very 
greai  pan  of  our  minilterial  duly,  to  pray  for  the  people; 
not  inour  puilicofSccs  only,  but  in  our  private   wldrellcs 


a'.fo,  and  this  continually,  and  without  ceafing  :  wc  fliouid 
never  rife  oft" our  knees,  without  bearing  our  people  upon 
our  hearts  before  the  Lord.  Did  miniltei  and  people  more 
lliive  together  in  their  prayers  for  one  another,  there  would 
be  lefs  Itrife  and  contention  between  them,  one  with  ano- 
ther, miniltcrs  mull  be  their  people's  remembrancers :  bt. 
Paul  here  remembered  the  Philip;. ians,  all  the  Philippiant 
always,  and  in  ei'/ry  prayer.  2.  St.  Paul  coulJ  and  did 
remcinber  the Philip]4ans  wiihjoy  ^  ihoughhc  wasin  a  fad. 
nefs  himfelf,  in  a  pr/Jon,  yet  he  could  think  of  them  as  • 
people  Converted  by  his  miniilry,  with  joy,  malting  re ijurjl 
with  joy.  When  the  miniltcrs  of  Chrili  lee  any  fuccefs  of  , 
their  labours  in  the  lives  of  their  people,  it  isniaitcr  of  in-  I 
cxprcfliblc  joy  to  them,  how  fad  foevcr  the  cafe  iswith  then-., 
as  to  the  outward  circiiinflances :  when  they  !"igh  in  a  pri- 
fon  with  refpedl  to  their  perfonal  ftifFeriiigs,  they  can  ling 
and  rejoice,  if  they  find  their  people's  proficiency  in  know- 
ledge and  growth  in  grace:  J  thank  my  ijulfor  you,  making 
reque/l  with  joy,  3.  The  ground  and  occalicn  of  this  his 
joy,  ver.  5.  For  your fetloivjhip  in  the  gcfpel  ;  that  is,  fi-r 
your  ready  embracing  of  the  gofpel  at  my  drft  preaching  of 
it  to  you,  for  the  real  fubjedticn  of  fomc,  and  the  profelicd 
fubjc6lion  of  all  to  the  taiih  ot  Chrift,  whereby  vou  were 
brought  into  fellow Ihip  with  Chrilt  and  his  church,  and 
alfo  tor  the  Continuance  of  you  in  the  faith  and  profttficn 
of  the  gofpel,_/r;w  the  firji  day  until  now.  Z^«rw  hence. 
That  when  a  people,  upon  the  plain  and  perfuallve  preach- 
•  ing  of  the  golpel,  do  rcaclUy  receive  and  obey  it,  and  re- 
main conilant  in  their  profefiion  of  it,  and  obedience  to  it, 
it  is  matter  of  unfpcakble  thankfgiving  and  praife  to  the 
faiihful  miniltcrs  of  Jefus  Chrilt:  1  thank  Ccd forycur 
felkujhip  in  the  gcfpel,  fr:m  the  firJl  day  until  naui  \  that  is, 
for  continuing  in  thelaith,and  perfevering  in  your  profcfl- 
td  fubjcdion  tothegofpei  of  Chrift,  I  blefsGod  for  this. 

6  Being  confident  of  this  very  thing,  that  \\9 
which  hath  begun  a  good  work  ui  you  will  per- 
form il  until  the  day  of  Jefus  Chrill : 

Here  we  have   a  farther  caufe  adigned  of  St.  Patirs  joy 
onthePhilippiansbehalf,  namely,  the  firm  and  fullairurance 
which  he  hud  of  their  perfeverance  in  grace  unto  the  end  : 
God,  that  hasbegim,  will  perfc6l,  that  is,  augment  and  in- 
creaie  it,  till  it  arrive  at  perfcflion  in  glory,    hcte  here,  i. 
The  nature  of  grace  defcribcd,  or  the  pri>per  title  dcfcrv- 
cdly  given  to  the  grace  of  G>  d,   it  isc;illed  :xgcoduork  :  he 
that  hath  begun  a  good  warh,  &c.     Well   may  icgcneiatisg 
grace  be  called   aged  work,  becaufe  it  is  ih.e  living   fi  un- 
dation  and  vital  principle,  from  whence  all  goi^d  \»orks  do 
proceed   and  flow  :    the  grace  of  God  in  the  he.irt  is  the 
root  of  all  trie  h(.lincf=   in  the  hfe  ;  as  goi>d  v.fciks  are  re- 
Cc'Jlary  to  f^Ivaiifn,  fo  renewing  grace  is    ncceilhry  to  g'-'  d 
wcrks.      2.  As  the  nature  ot  graee  defcribcr:,  fp  ; he  ai  i      •• 
and  augmcntcr  of  grace  dc.'lared,   .md  thiit  is   Gcci,   hr 
hath  begun  a  good  u  .fk  in  you,   wilt  perform  it,    thi.' 
mtnt  it,  and  increafc  it ;  as  the  gi  cd  wiik  cf  f;;  • 
heart   i   God's  woik,  and  he    i$  the  antiwar  of  it,  to  hi 
mai^ifainit,  and  carry   it  on  uuio  perftiSticn,  an''  •  ■ 
the  iiicrcafer  and  per,fe£ler  <'f  it :   GchI  never  colli 
by  halves.     3.  The  certaitrv  iierrcd,   ,' 

dcnl  of  this  very  thing:    L'm  v  .  ..ihad    S;    . 


Chap.  i. 


P  H  I  L  I  PT  I  A  N  S. 


821 


this  confidence  ?  Avf.  Becaiife  grace  is  the  care  of  tlic 
vhole  Trinity  ;  all  the  pc-iions,  Father,  Son,  and  Holy 
GhoO,  do  concern  thcmfclve?,  both  in  the  prodii£lion,  pre- 
fervation,  and  perfc<5lion  of  it ;  the  Father  decrees  i',  the 
Son  piirchaf«s  it,  the  Spirit  infufes  it ;  tlie  Father  begets  it, 
the  Son  excites  it,  the  holy  Spirit  conduces  it  ;  and  as  they 
did  all  concnir  in  its  prodiiftion,  fo  do  they  all  co-operate 
and  work  together  for  the  prefervation  of  it  Learn  hence, 
That  ftich  perfons,  in  whofc  fouls  Almighty  CJod  has  be- 
gun a  £;ood  woik  ci  grace,  may  with  much  afliirance  cx- 
peft,  by  the  influence  of  God's  care,  and  the  excrcife  of 
their  own  endeavours,  that  they  lliall  hold  out  and  perfc- 
vere  in  a  (late  of  grace  unto  the  end  :  until  the  day  ofChriJi, 
thdt  is,  the  day  of  judgment. 

7  Even  as  it  is  meet  for  me  to  think  this  of  you 
all,  bccaui'*e  I  have  you  in  my  heart,  inafmuch  as 
both  in  my  bonds,  and  in  the  defence  and  confirma- 
tion of  the  gofpel,  ye  are  all  partakers  ©f  my  grace. 

In  thefe  words,  our  apoftle  afligns  a  ground  and  reafon 
of  that  confidence  which  he  exprelfed  himfelf  to  have  of  the 
I'hilippians  perfcverance  in  grace  and  holincfs,  in  the  fore- 
going vcrfe,  namclv,  becaufc  they  were  partakers  ot  the  fame 
grace  with  himfelf,  and  were  resdy  to  fiiFcr  for  Chrift,  as 
he  was  ;  we  may  warrantably  be  pcrfuadcd  of  iheir  pcrfe- 
verance  in  grace  unto  the  encl,  in  whom  we  fee  both  readi- 
nefs  of  obedience  to  the  gofpel,  and  alfo  zealous  and  cheer- 
ful fuffering  for  and  in  d^ience  of  the  gofpel.  Thus  did 
St.  Paul  here  :  Where  note,  The  apoftle  accounted  it  a 
grace  and  favour  from  God,  that  he  was  thought  worthy 
to  fuffer  for  the  gofpel,  and  the  Phiiippians  with  him  :  iT'e 
are  partahrs  of  tin  grace.  Learn  hence.  That  to  fiifFcr 
bonds  and  iniprifonment  for  the  gofpd's  fake,  is  a  fpocial 
grace  and  favour  of  God,  not  conlidcrcd  in  itfelf,  but  in 
the  fruits  and  confecjuence  of  it.  A  fecond  ground  of  his 
confidence  was  their  refpcdt  to  liim,  /  haiie  yen  in  tny  heart, 
and  I  find  you  have  mc  in  your  hearts  ;  yon  partake  of  the 
mifcry  of  my  bonds,  you  fufFcr  with  me  in  my  fufterings, 
and  fvmpathize  M-ith  me  in  my  forrovvs :  they  relieved  and" 
refreflied  him  in  his  imprifonment,  which  he  underwent  for 
the  fake  of  Chrift  r.nd  his  gofpel ;  and  from,  hence  lie  had 
a  good  confidence  that  they  would  perfcverc  unto  the  end. 
An  operative  love  to  the  faithful  nsinifters  of  Jefus  Chrift,. 
efpecially  when  they  are  under  perfeciition,  is  a  r:ood  evi- 
dence of  the  fmccrity  of  their  love  to  Chrift,  ami  of  their 
fledfaftnefs  and  perfcverance  in  grace  unto  the  end. 

8  For  God  is  my  record,  how  greatly  I  long  af- 
ter you  all  in  tlie  bowels  of  Jefus  Chrift. 

Thefe  words  are  expreftive  of  that  paftionate  degree  of 
Chrillian  love  which  St.  Paul  bore  to  the  Phiiippians  ;  he 
diiift  appeal  to  God,  a?  to  the  fincerity  and  fervency  oi'  it : 
Gcd  is  my  record,  I  call  iiim  to  witncis,  and  can  appeal  to 
him,,  as  the  fearcher  of  hearts,  h:iv  grei:tly  I kng  after  y^u  • 
thnt  i.s,  how  paflionately  and  fincerely  I  love  you,  with  tlie 
moll  intcnfe  and  hearty  afll£lion,  in  the  hov.eh  of  Jrlus 
Chiiji.  The  cxpreftion  m.iy  denote  both  the  ctTiciQjit  c:  nfe 
r-'d  'he  exemplary  caufc  of  his  love  :  fi.)  That  the  authc  ;• 
i. .    his  his  love  unto  them  was  Chiift,  he  was  the  foriiig  and 


procurer  of  It ;  and  confequently,  it  was  no  carnal  or  felfi(h 
love,  to  fcrve  his  own  ends  and  defigns  upon  them,  hut 
truly  fpiriiual.  (2.)  That  Chrift's  love  to  him  was  tho 
pattern  and  example,  according  to  wh.ich  he  lo\cd  ihcm, 
with  no  common  love,  but  with  an  intire  and  intcnfe  af- 
fedlion,  from  the  grotmd  of  the  heart,  and  the  moft  iminiate 
bowels:  no  words  can  be  more  expreftive  of  that  fervent 
love  and  carneft  longing,  which  St.  Paul  had  for  the  wel- 
fare of  the  Phiiippians  ;  a  love  which  not  only  exceed'  the 
love  of  all  relations  ;  he  doth  not  fay,  I  long  after  y<i;i  in 
the  bowels  of  a  Father,  or  in  titc  bowels  of  an  hiifl<and, 
but  in  the  bowels  of  Jefiib  Chrift  ;  humbly  comparing  hi.? 
love  towards  them  to  the  love  of  Jefus  Chrift  ;  no?  for  the 
degrees  of  it,  nor  for  the  fruits  and  advantages  of  it,  hut 
for  the  truth  and  fincerity  of  it  :  /  neatly  long  after  yr;.- 
all,  in  the  lowels  of  Jefus  Chrift.  Learn  hence,  'lliat  there 
is  no  ftionger  love,  no  more  endeared  aftedlion  between  anv 
relations  upon  earth,  than  between  fucli  minifters  of  Chrift', 
and  their  beloved  people,  as  thty  have  been  happily  inftiu.- 
mental  to  convert  to  God  ;  when  prcfent  with  ihem,  they 
paflionately  love  them,  when  abfent  from  them,  thev  af- 
fcflionatelv  long  after  them;  imitating,  as  much  as  they 
can,  their  Lord  Jefus  Chiift,  both  in  the  reality  and  fi.icc- 
rity,  snd  alfo  in  the  meafure  and  dej;rcc  of  endearins;  affec- 
tion :   G:d  is  my  reard,  Jk'm greatly  I  /««g  ifter  you  all,  &c. 

Q  And  this  I  pray,  that  your  love  may  abound 
yet  more  and^nioie  in  knowledge  and  in  all  jud'T. 
ment ;  ja  That  ye  may  appprove  things  that  are 
excellent ;  that  ye  may  be  fincere  and  without  of- 
fence till  the  day  of  Chrift  ;     1 1  Being  filled  with 

the  fruits  ofrightcoufnefs,  which  are  by  J_efusGhrift,. 
unto  the  glory  and  praife  of  God"; 

After  falutations  given  by  St.  Paul  to  hi«  beloved  Phiiip- 
pians, he  next  pours  out  his  fold  in  fervent  prayer  and  fup- 
plication  for  them  ;  and  the  mercy  which  he  pravs  for,.rs- 
ohJcr\<ahle,  firft,  namely,  growth  and  proficiency  in  grace  :- 
This  I  pray,  that  your  kve  may.akuyid  yet  more  ai.d  ni:re  in 
hiowledge,  and  in  all  jiidgviert :  that  their  love  to  Grd,. 
their  love  to  him,  and  their  love  to  one  another^  may 
yet  moie  .nnd  more  abound.  iLove  is  the  root-grace  from 
which  moft  graces  fpiing;  therefore,  lie  prsys  for  the 
ftrcngthening  of  that  grace  in  particular,  and 'that  there 
may  be  found  with  them  judgment,  as  well  as  affedion  ia. 
the  excrcife  of  it  ;  we  oiight^to  love  judiciouftv,  as  wtl!  as 
affectionately  :  The  more  judicious  a  fiint  grows  in  his 
Chriftian  courfe,  and  the  more  underftanding  and  judgment 
is  found  with  him  in  the  way  of  his  duty,  the  ftroncer  his 
grace  i.s  and  the  more  t;lory  will  he  bring  to  God.^"  Ths 
underftanding  and  judgment  being  the  guiding  and  leading 
iaculties  in  man,  there  can  be  no"more"accc|-iablc  hoiin-  fj 
in  the  will,_  than  there  is  knowledge  in  the  iindcrftandinir  • 
I  can  hate  fin  and  love  Gcd,  no  more  than  I  know  of  the 
evil  of  (in,  and  of  the  perf<  dions  that  arc  in  God  :  Tuor 
more  judicious  than  a  Chiifti:m  j-rows,  tiie  is.ve  his  boli^ 


nelsgrous;  and  accordiagly,  St.  Paid's  prayers  is,  that  (hey 
nu.y  orotxi   more  and  more    in  hnowleuge  Mid  in  all  judgment 
2.  The  great  ends  mentioned  by  the  apoftle,  for  which  ho 
did  fo  carne.'Uy  defire  their  proficiency  in  k^o^^  ledge  "and' 

judgment 


62B 


p  n  I  L  I  P  P  I  A  N  s. 


Cjiap. 


jiidsmtnt,  anrl  tlieir  growth  in  love,  and  every  other  grace, 
namely,  (i.)  That  0 ty  might  affnve  things  that  are  excel- 
Irnt,  that  is,  all  fiich  things  as  the  gofpel  requires  :  imply- 
ing, that  the  things  prefcnbcd  tons  id  thegofpcl,  are  things 
excellent  and  g^iod  for  us,  things  worthy  to  be  prcfcribcd 
bv  God,  and  things  reafonable  to  be  praailld  by  us  ;  and 
rh3t  the  appDhition  of  thcfc  things,  by  a  rtcadinefs  in 
I'ld^mcnr  and  praflicc,  is  every  Chriftian's  duty,  and  ought 
to  b;  thcirgre.it  endcjvonr.  (2.)  That  ihey  mi^ht'he 
fincer,  in  ihrir  h..ly  profellim,  incorinpt  and  pure,  both  in 
(lo^rine  and  maniiLrs.  (j.j  That  thc-y  might  be  wthout 
oyence,  iinbl  imcablc  in  convcrf.ui()n,  and  be  kept  from  bein" 
occafions  of  ftinnbling  unto  others,  even  to  the  end  of  their 
days.  ^4.)  He  prays,  that  they  may  not  only  be  inoftenfivc 
perl  in?,  but  fruitfirl  Chriflians,  behig  fiikd  luiih  the  fruits  of 
r:ghh-:uf',tfs,  u-hich  are  by  Jfjus  Chri)}  uuto  the  glen,  and 
praife  0/  God  \  that  is,  that  they  may  aboimd  in' £;,)<)d 
v/orks,  tindcitakcn  in  Chrift's  ftreiigth,  and  with  an  ere  at 
God's  ^lory.  Lcnn,  hcwce,  1.  That  a  negative  holincfs 
!«;  nor  fuflicicnt  to  falvation  ;  it  is  not  enough  that  Chrif- 
tuns  be  harmlefs  and  inoflenfive  towards  others,  hut  they 
iniift  labour  after  an  holy  fruitfiilnefs  in  good  works  ;  they 
iniift  be  filh-d  with  all  the  fruits  of  righleiiifn/-fs.  2. 'That 
our  works  be  truly  good,  and  fruits  of  righteoiifnefs  •  it 
is  necelTary  that  ihcy  be  done  by  Chrid's  flrcngih  and-'af- 
Tilbncc,  aiid'uith  an  eye  at  the  glory  and  praife'of  G.hJ,  in 
ordo-r  to  thtir  acceptance:  filled  with  the  fruits  of  riirhte- 
afnejs,  &c.  3.  That  no  (horter  time  oueht  to  be  aflftrned 
for  our  inoiTenllve  walking, and  frnitfiihcrsJn  converfarion,' 
than  the  day  of  cur  death  :  uiilo  the  day  of  Chriji,  Aiys  our 
aportle,  that  is,  till  the  great  reckoning-day,  when  Chrifl 
wi'l  render  to  lis  our  complete  rcwaid  ;  if  wc  be  faithful 
and  fruitful  to  the  death,  we  liiall  then  receive  the  crown 
of  life. 

12  But  I  would  yc  fliould  underftand.  brethren, 
th.it  the  tliin<^s  xvhich  hnppcncd  unto  me  have  falleii 
out  rather  unto  the  furtherance  of  the  gofpel  ;  13 
So  that  iTiy  bonds  in  Chrifl  are  manif.-a  in  all  the 
p;tlace,  and  in  all  othe r^4-,.cs ;  j  4  And  many  of  the 
brethren  in  the  Lord,  waxinsr  confident  by  my 
bonds,  are  much  more  bold  to  fpeak  the  word 
without  fear. 

Our  aportle's  dofign  in  ihcfe  words  is  to  prevent  the 
Philippuns  rtiinibling,  and  beinu;  fcarulaliztd  at  his  prefent 
fiiifcrings,  alliiriny;  tlicni,  that  ihe  thiiij;s  which  happened 
to  him,  throng!)  the  malice  of  his  perftcutors,  have  fallen 
out  rather  to  the  furtherance  of  the  gofpel,  than  sny  wavs 
to  the  hinderanceof  it,  as  they  feared.  Learn  hence,  1  hat 
The  rufTerings  and  peifecui ions  which  the  mefrtn"crs  and 
minifters  of  Chrill  do  undergo  for  the  fake  of  the''  gofpel, 
arc  oft-times  (o  over-ruled  by  the  wifdom  of  GtKt,  that 
they  rather  incrcafj  than  dimiiiilh  the  church,  and  rather 
promote  than  prejudice  the  intcrtft  of  the  gofpel.  Next, 
lie  declares  the  fpecial  and  particular  advantat'c,  which  had 
redounded  to  the  g'.fpcl,  by  thole  fiiH'eriiigs  Vhich  he  had 
paMenilv  endured  for  the  gofpel'.s  f.ke.  {^.)  His  bonds 
111  Chria,  that  is,  his  imprifonuient  for  thegi.fpil  of  Chrift, 
were  inanitell  i;i  \\\c  palace  ;  that  is,  were  manifelUv  taken 
iiouce  ct  in  Ncio's  court,  and  elfcwherc  in  the  tiry  ;  fo 


that  people,  inquiring  into  thecaurc  of  hisfufTeringSjfound 
that  it  was  not  any  mifdemeanour,  but  that  his  prc.ichine 
and  pra£li(mg  the  do£lrine  of  Chiiidianity,  was  the  only 
rcafon  of  his  fuffeiings.  f;.j  Another  advantage  which 
accrued  to  the  church  by  his  bonds,  was  this,  natnclv,  that 
many  miniftcrs  of  Chrii't,  who  preached  the  word  of  God 
far  and  near,  hearing  of  his  conllancy  under  AitTerings, 
were  both  encouraged  and  emboldened  thertbv  ;  encouraptd 
to  fluke  off  fear,  and  emboldened  to  preach  Chnlt  with 
greater  rcfoliition.  Al.iny  if  tin  brethren  in  the  Lord,  uax- 
ing  confident  by  my  bonds,  &c.  Nite  here,  The  title  given 
by  this  great  apoftle  to  the  inferior  minifler'  of  the  gofpel, 
he  calls  them  brethren,  and  brethren  in  the  Lord,  pulling 
himfelf  and  them  in  mind  of  their  inutiiul  and  rcfjiedtive 
duties,  which  was  to  live  and  love  as  biethrtn  ;  to  adino- 
nifti,  exhort,  and  encour.igc  one  another,  to  /land  up  in 
defence  of  the  juft  credit  and  reputation  of  one  another 
and  jointly  to  fet  their  flioulders  to  the  work  of  Chrift  to- 
gether. 2.  That  the  minitlers  of  Chrift,  obferving  how 
God  upholds  fome  of  their  brethren  under  fufferings  and 
perfccutions,  ^l^uId  encourage  thcmfehes  to  go  on  with 
ref'ilution  in  t!ie  work  of  the  Lord,  not  fearini' their  own 
perPjnal  fufFerings,  knowing,  that  the  fame  alTiftance  which 
fupponcd  one,  (lands  ready  to  fuccour  others. 

]  5  Some  indeed  preach  Chrift  even  of  envy  and 
ftrifc;  and  foine  alfo  of  good-will.  16  The  one 
preach  Chrift  of  contention,  not  finccrely,  luppof- 
ing-to  addaffliftion  to  my  bonds:  17  But  the  other 
of  love,  knowing  that  I  am  fet  for  the  defence  of  the 
gofpel.  18  What  then?  notwithftanding  every 
way.  whether  in  pretence  or  in  truth,  Chrift  is 
preached;  and  I  therein  do  rejoice,  yea,  and  will 
rejoice. 

Onr  apoftle  had  declared  in  the  foregoing  vcrfcs,  that 
fcvcial  of  his  brethren  in  the  work  of  the  miniftrv,  thrcugh 
his  t-onftancy  in  fuffcring.  were  eniboldentd  to  preach  Jefiis 
Chrift  with  more  refoluiion  than  before.  But  herchedif- 
covers,  that  there  was  a  vart  di.Tercnce  between  thofe 
preachers  ;  all  did  not  pieach  Chrill  alike,  with  the  fame 
triind,  from  the  fame  motives,  for  the  fame  fnctre  cnd.s. 
Some,  alas  !  preach  Chiift  cut  cfemv  and/irife  ;  thst  is, 
env)ing  the  fuccefs  of  the  apoftlc-'s  niiniftry,  .md  crdeavour- 
ingtodraw  people  ofFfroin  approving  him',  to  applaud  them, 
hoping  10  grieve  and  gall  them  thereby  ;  liit  other.'  preached 
thegofpcl  of  Chrift  Ifgccd-uill,  with  a  purity  of  intcniif>n 
arid  l;ncerity  of  .-ifFedtion,  both  towards  Chiift,  nnd  towards 
himfelf,  who,  for  the  defence  of  the  g<  fpel,  now  lay  in  pri- 
fon.  However,  feeing  Chrift  was  pieachid  and  msde 
known  by  both,  by  feme  in  pretence,  by  others  in  truth, 
the  apoftle  rejoiced  at  it,  and  took  coir.fori  in  it.  Learn 
hence,  i.  That  fuch  iriniftcrs  of  the  gofpel  arc  jil»d!v  arjd 
joyfully  to  be  heard,  who  preach  Chrift  and  his  pure 'word 
i^'undly  and  truly,  with  what  mind  foever,  from  vih.-st  mo- 
tive foever,  and  lor  •what  end  fixver  ihey  prerch  Chrift  and 
his  hol.y  gofpel.  The  woid  i.s  his  which  thty  brit-ir,  how 
vici.;us  (ocver  ihepcif.n,  ;  nd  Low  bad  fotvcr  the  int.  n- 
tion  be  of  him  that  brings  jt ;  a„d,  if  the  melTa^^e  he  hi.-, 
it  is  our  duty  to  receive  it  withnut  pre  judi.-e,  be  the  prin- 
ciple what  it  will  in  him  that  delivers  ii.     Many  preach  in 

ChiiU's 


Chap.  i. 


P  H  I  L  I  P  P  I  A  N  S. 


823 


Chrift's  name,  who  pcrlHi  in  his  wrath  ;  for  Chrift  takes 
iioML-e  of  the  inward  intention,  as  well  as  of  the  outward 
aiSion,  and  obforvcs  tint  only  the  matter  which  miniiKrs 
preach,  but  the  end  for  which,  and  the  motive  from  which 
they  preach,  whether  from  love  and  giwd-vvill,  or  from 
cnvv  and  (Irife.  2.  That  fiich  Chridians  who  find  tht-ir 
hearts  inflamed  with  the  zeal  for  thes;lory  of  Chrirt,  ami  the 
fjlvaiion  of  foul':,  do,  and  will  reioice  exceedingly,  that 
Chrirt  is  preached,  whoever  the  perlbn  is,  or  whatever  the 
principle  may  be  in  him  that  preaches. 

iQ  For  I  know  that  this  fJiall  turn  tomy  f.ilvation 
through  your  prayer  and  the  fupply  of  the  Spirit  of 
Jefus  Chrift.  20  According  to  my  earneft  expec- 
tation, and  my  hope,  that  in  nothing  I  fhall  be 
a(hained.  but  thnt  with  all  boldncfs,  as  alway.s,  fo 
now  aifo  Chnft  fhall  be  magnified  in  my  body, 
whether  it  be  by  life  or  by  death. 

Still  our  apoftles  ptirfiies  and  profeciiteshis  former  defign, 
namely,  to  prevent  the  Philii-pinns  being  offended  at  his 
fiitferings  ;  and  accordingly  he  flicws,  that  as  tlic  gofpcl  of 
Chriil  fiad  gained  much  already,  it  iTionkl  gain  yet  more, 
by  his  imprifonment  and  affliflions  wWch  he  was  very 
i"onfidcnt  woidd  tend  to  the  furtherance  of  his  falvation, 
throii;jh  the  help  of  their  prayers,  and  the  fiipplies  of  grace 
from  the  Spirit  of  Chrift  ;  where,  hy  Jalvniicn,  is  meant 
deliverance  out  of  his  prefent  (uiFcrings,  >yhich  he  fully 
expedcd  by  the  help  and  benefit  of  the  chureli's  prayers. 
Great  are  the  expectations  of  the  faints,  even  to  tem- 
poral fjlvation  and  outward  mercies,  from  the  joint  prayers 
and  iiitcrceflions  of  the  church  of  Chrifl  ;  thhJhitU  turn  to 
myjuhathn  tkriugh  yiur  prnyer.  Eiit  if,  by  Jalvaii'jn,  be 
meant  eternal  happinefs,  then  his  confident  perfnafion  was 
this.  That  all  the  deigns  of  his  advcrfaries  againft  him 
fhotild  be  fo  over-niled  and  ordered  by  Ciod,  that  through 
the  influences  and  fuppli-'S  of  the  holy  Spirit,  all  (liouid 
work  together  for  Rood,  and  iiis  eternal  falvation  be  ad- 
vanced thereby,  through  the  concurrence  and  alTirtancc  of 
their  prayers.  In  the  20th  verfe  he  tells  them,  that  ac- 
cording to  his  former  expe>5tatinn  and  hope,  he  was  refolvcd 
that  no  terror  fliould  ever  make  him  afltamed  to  ow  n  the 
truth  of  Chrift,  but  that  with  a  convincing  boldrefs,  he 
v.'oiiIJ  now,  as  heretofore,  appear  in  the  defence  of  it,  and 
that  Chrilf  fhoiild  be  magnified  hy  him,  /«  the  Iciiy,  lul.clher 
ly  life  or  death  \  that  is,  whether  my  life  be  further  pro- 
Ionised,  or  be  now,  by  irartyrdoni,  ended  :  Chrift  will  be 
magnified,  if  I  live  ;  the  power  r.f  Chrift  will  be  magnified 
in  mv  deliverance  from  death  :  If  I  die,  his  power  will  be 
magnified  in  cn;:bru>g  me  to  undergo  dea'h  for  his  name 
and  fake  ;  fo  that  I  am  at  a  point,  either  to  live  or  die,  as 
the  wifdom  of  Chirft  ftiall  Jctertr.inc  ;  I  am,  as  to  mvfelf, 
iiidiiFerent  for  ei'hcr,  well  knowing  that  CiiriftMill  be 
glorified  in  me,  and  hy  me,  both  by  lile  and  <.lcalh.  Learn 
li.nce.  That  nothing  lies  fo  near  the  heart  of  a  faint,  as 
the  honour  and  glory  of  Chrift  ;  this  he  refolvcs  fhall  be 
promoted  by  hiin,  living  and  dying,  by  his  great  fervices, 
fiippufing  his  lite,  and  by  his  extraordinary  fufierings  and 
inartyulom,  in  cafe  of  his  death. 

<2.\  For  mc  to  live  ii  ChriH,  and  to  die  m  gain. 


Our  apoftle  had  decljioy,  in  the  foregoing  rcrfr,  his  firm 
expedtaiion  that  Chrift  vvould  be  magnified  and  glorified 
by  him,  both  in  life  and  death  ;  in  this\crfc  hedifcovers 
what  reafun  he  had  to  think  fo  ;  for,  fa3's  he.  To  me  ti  live 
is  ChriJ},  anfi  to  die  is  gain  ;  that  is,'  if  I  live,  Chrift  thall 
be  the  fcope  of  my  life,  and  the  end  of  my  living  ;  I  refolve 
to  live  to  his  fervicc  ;  if  I  die,  death  will  be  a  real  gain  and 
advantage  to  me:  Iniiniating,  that  both  life  and  death  are 
gain  to  a  good  man,  and  that  it  is  Chrift  that  makes  both 
life  and  death  gainful  and  advantai^coiis  :  'To  me  ti  lize  in 
Chri/},  to  die  is  gnin.  Words  hotii  Ihort  and  Iweet,  few 
in  expre(fi"n,  but  large  in  extcntion  ;  in  them  we  arc 
taught  both  how  to  live,  and  how  to  die.  Ohferve,  i. 
The  fcope  and  end  of  a  Chrilfian's  life,  To  trie  to  live  is 
Chrift.  2.  The  hope  and  frtn't  of  a  Chriftian's  death,  To 
die  is  gain.  Lenrn,  That  Chrift  u  the  believer's  life,  and 
death  the  believer's  gain.  The  life  ci  a  teal  Cliriftian  is 
refolved  into  Chrift,  and  his  death  is  lefolved  into  gain. 
Note,  I.  Chrift  is  the  believer's  life  ;  both  his  life  of  grace, 
and  l;is  life  of  glory  is  refolvtd  into  Chrift.  As  to  his  life 
of  grace,  Chiift  is  the  life  of  this  life  ;  he  is  the  efficient  or 
principal  caufe  of  this  life  ;  he  is  the  exemplar  caufe  or 
[>atlern  of  it  ;  he  is  the  final  caufe  or  fcf)pe  of  it ;  and  he 
is  the  conferving  caufe,  or  prcferver  and  maintainer  cf  it. 
So  for  the  life  of  glory,  which  bclitvcrs  have  in  rtverfirn, 
Chrift  is  alfo  the  life  of  that  life  ;  thus  h.e  has  pi;rchafed  it 
for  ilum,  he  has  given  it  fo  ;htm,  he  has  taken  and  keeps 
polTtftion  of  it  in  their  name«,  he  has  prepared  it  for  them, 
and  them  for  it,  and  put  them  .into  the  full  and  adlual 
pofleftion  of  it,  in  l.is  own  time.  2.  That  death  is  the 
believer's  gain  ;  death  in  general,  violent  as  well  as  natural 
death  ;  it  is  not  only  not  injurious,  but  advantageous  ;  no 
hurt,  but  profit ;  no  lof^,  bist  benefit  ;  not  liidv  to  die  for 
Chrift,  but  to  die  in  Chrift  is  gain  ;  ilrj/id  are  tic  deed  that 
die  ill  the  Lord,  as  well  as  thofe  that  die  for  the  Lord. 
Death  appears  gain  to  the  believer,  if  we  ccnfidcr  tlic 
private  evils  it  frees  and  delivers  him  froiri,  namelv,  from 
fin,  from  all  temptatir^ns  to  fm,  from  all  inclinations  to 
ofFtnd,  from  all  poftibility  of  (inning,  from  all  temporal 
afflidions,  fr^om  all  fiifferings  for  God,  from  all  fnftirlTigs 
from  man  for  God's  fake  ;  efpccially  if  we  ccnf/dcr  the 
poiitive  gO(  d  that  the  believer  gains  bv  dc:.ih,  namelv,  pcr- 
fedlion  in  grace,  fulntfs  of  joy,  theblillcd  \irion,  the  fucitty 
of  glorified  faints  and  angels,  and  the  fpirits  of  jiift  men 
made  perfect.  So  then,  if  a  ftate  of  perlc  dt  holinefs  and 
purity  be  better  than  a  ftate  of  corruption  and  temptation, 
if  a  ftate  of  reft  and  peace  be  better  than  a  ftaic  ot  labour 
and  forrow,  if  it  he  better  to  be  triumphing  ahore,  than 
fighing  and  groaning  below;  then  dead  faints  are  btiter 
where  they  are,  thanwhere  they  were,  and  death  to  them 
is  gain,  and  infinitely  advantageous.  -5.  That  the  e;'in 
which  comes  by  death  to  the  believer,  is  piocund  by  Chiift, 
namely,  by  hi?  meritorious  falistaflion,  by  his  glorious 
afcenfion  and  poll'tflion,  by  his  prevailing  interttffK  n. 

2  2  But  if  I  live  in  the  fltfti,  that  is  the  fruit  of 
my  labour:  yet  what  fhall  I  chufe,  I  wot  not.  23 
For  I  am  in  a  flrait  betwixt  two,  having  a  defire  to 
depart,  and  to  be  with  Chi  ill ;   which  is  far  better  : 

24  Neverlhciefs, 


82.1, 


PHILIPPIANS. 


Chap.  i. 


24  -Neverthclefs,  to  abide  iri^he  flefli  is  more  need- 
ful for  you. 

But  if  I  live  in  fhe /ejh,  that  is,  if  I  ftinll  continlrc  to 

live  longer  in  this   n'ortal  bfxly,    t/>it  is  the  fruit  if  viy 

laliur\  that  is,   I  forcfcc  whst  •vviU  be  tV.e  biellcd  fruit  of 

my  iab'v'ir,    nan-.tlv,  the  converfion    anil  gaining  of  more 

(i)iils  unto  GoJ  antt  Cluiit  -,    at  Itaft,  as   it   is  worlh   my 

labour,  fi   (Tiall   it  be  my  cntk-avonr  to  glorify  Cbrill,  by 

'my   coniinuancc  in   the  v/orlil.     Lcnrn  hence,  Tliat  as  it 

is  the  end  of  a  minifter's  Jifc,  fo  he  makes  it  the  end  of  his 

liung,  to  glorify  Chrift,  by  gaining  fouls  imto  him  :    and 

in  onlcr  to   the  i*btuinlng  this  great  end,  he  is  willing,  for 

tile    prcfcnt,  to  deny  himfcif  the  ad\antaj5e  rtf  being  with 

Ciiriii.     Oljeme  next,  Sr.  Paul's  (bait  \\  hich  he  was  now 

in,  which  to  ihufe,  cither  life,  or  death,  if  God  'hoiild  leave 

It  to  his  choice  ;  /  am  in  a  Jlrait  hetwixt  /cyj.-that  is,   I 

am  divided   in  my  thoughts  and  defirc?,  \\  hethcr  to  widi 

for  life,  or  death  ;    his  ardent  love  to  Chrlft  and  himfelf 

inclined  him  fo  dcfire  a  dilfolmion,    /  {Irfire  to  he  dijD'ih'e/!, 

niuitilc  -ivith  C.hiift  \    but  his  affcclionatc  regard  to  his 

helovcd   Phili[)pi.ms  inclined  Mm  to  dcllrc  a  cor.tinuation 

of  his  time  and  talents  ;  ncverthrkji,  la  abide  fiiU  in  ll.f  flefij 

i- v-'.yc  needful  f'jf  you.     Z^^rw  hence,    I.    That  the  lite  of 

piou?  miniilcrs  is  far  more  profitable  for  their  people  than 

dcTith.     1.  That  their  death  being  a  departure  unto  Chrill, 

is   far  better,  and  more  dclirable  to  themfclvcs  than  life  ; 

their  life  is  profitable  to  cixilizc  fome,  to  convert  others, 

to  convince  the  crroncrais,  to  confirm  the  weak  ;  the  world 

M-ants   them,  the   church  wants  them,  theif  flecks  want 

-ihcm,  their  families  want  them,  and  they  v.ant  them  ir.cft, 

that  think  they   could    fpare  theni  bcfV.     But  their  dcaMt 

*jcing  a  di'partiirc,  an  immediate  departure  unto  Chrift,  Is 

i.xi  belter,  and  more  defirablc  to  thcmfelvcs  fhan  life  ;  hov- 

Jug  a  d  fire  to  depart,  aud  ti  be  u'itl)  ChriJ},  Khich  is. fir 

better :  Better  in  point  of  honour  ;  for  as  they  here  laljourcd 

In  the  woik  of  the  miniflry  for  him,  they  fhall  there  fit 

.I'o-.vn   upon   the  throne  ^^itll  him,  Rev.  iit.   2i.   Better  in 

j.oiut  of  profit  ;    He  is  'eir  and  pt'J'efJ'or  cf  all  th'nigs,  and 

they  iliall  be  joint  heirs,  and  joint  podclTors  with  him  : 

Thus  may  the  words  be  confiJered,  with   relation  to  St. 

I'aul,  as  a  tKinifter  of  the  gofocl  \  but  they  may  be  further 

■<'oiifidcred,  witii  reference  fo  liim  as  a  j>r<vatc  Chriftian  ; 

i  deftre  to  depart.     Hence  Icr.rii,  That  it  i^  not  oi^.ly  war- 

j-2'Tablc,  but  hi'.;lily  commendable",  for  a  Chriftian  to  be 

not  enlv  fearlcf^.  but  dcfiroiis  of  death.       There  are  fi.) 

Unwarranta'jle  r.nd  finfui  deli  res  of  death  ;    as  when  they 

are  rafh  and  hafty,  when  they  arc  pofitive  and  peremptory, 

M'hcn  they  are  dTrcfling  and  prefcribing  to  God,  either  as 

to  the  time,  or  kiii.!,  or   manner  of  our  diiroliition,  and 

when  our  dciir?s  are  purely    felfifli,  dc(irij-.g  death  only  as 

Ireedom  from   prdent  eviK,    and   as   a    prevention  trom 

future  fiiflcrings.     (i.)  There  are  warrantable  and  jullili- 

al)le  dctires  ot  death  and  dilfolution  j    namely,  when  wc 

flelirc  it  to  frcers  from  the  indwelling  prcfcnce  of  fin,  to 

put  us  in   a  (late  of  perfeft  holinefs,  to  bring  us  to  Hie 

1ij»ht  of  Chrid,  fo  give  us  the  poileifion  of  that  happinefs, 

>v!iich   was   contrived  by  infinite   wifdom,  purchsftd   by 

infinite  merit,  pfepared   by  infinite   po\ycr,  and  bcflowed 

hy  iiifiai'e  l(*vc.      j.j  There  are  alfo  commendable  dcfircs. 


or,  the  lafl-nientloncd  dcfirrs  arc  highly  com'-.'.cnd.iblc  ; 
they  commend  Our  faith,  and  proclaim  our  crif:.in  belief 
ot  a  future  flatc  ;  they  conrimend  our  love  fo  Gnd,  10 
Chrift  ;  they  commend  our  obedience,  tic.  Learn,  2. 
That  the  fouls  of  believers,  at  their  departure  from  the 
body,  arc  with  Chrifl.  .^le/i.  What  i,  it  to  b  wi:h  C/in'/f  f 
Anf.  It  implies  intuiti'.n,  we  lliall  foe  him,  and  fee  hijn  »s 
he  is,  not  as  he  once  was,  in  a  Hate  of  abnOmfnt  ;  it  im- 
plies/;.7///c?r,  wc  fluil  cnjov  Mm,  as  well  as  fee  him,  anil 
enjoy  him  fo  fatisf-iSlion,  Pfal.  xvii.  tdt.  and  it  implies 
durati-.n,  we  Ihall  fnrc\cr  be  with  the  Lord.  ^vefl.  But 
how  doth  it  appear,  that  the  folds  of  I'fwv!  men,  iipnn  their 
departure  from  the  \iO(\y,  ^tz  iillh  Urifi  ?  J»f.'V\w^\ 
tlity  arc  Immcdintcly  capable  of  hi.<:  prcfi  nee  and  enjoy- 
ment upon  their  departure,  and  ihev  arc  fully  prepared  for 
it  .•  If  we  be  not  fit  for  heaven  when  we  die,  we  (h.ilt  ncvf-r 
be  fit  ;  all  is  done  upon  us  that  was  ever  in!cn<leil  to  he 
<ione  ;  and  neither  Chrill's  ardent  dcfircs  to  have  his  chj!- 
dren  with  him,  nor  the  vehement  longincs  of  their  fouls 
for  the  friiitinn  and  enjoyment  of  him,  can  or  lliall  be 
delayed  ;  fuch  dtl.-vs  would  'ijake  fhtir  hearts  lick  ;  no, 
they  expect  faiisfaclicn,  uiid  Goil  will  not  difjppoint  their 
cxpcctatit^. 

2!^  And  havinc^  this  ronfidcncc.  I  kriow  that  I 
(liall  abide  and  continue  with  you  all  for  youv  fur- 
therance and  joy  of  faith  ;  26  That  your  rejoicinjj 
ni.ny  be  more  abundant  in  Jefus  Chrifl  forme,  by 
my  coming  to  you  again. 

St.  Paul  havirig  in  the  foregoing  verfcs,  told  the  Philip- 
pians  how  needful  it  was  for  him  to  abide  in  the  flefh,  with 
refpedl  to  them,  he  here  gives  them  a  fort  of  confident 
afi'iirance  /which  was  given  him  by  immediate  rcvclnticn) 
that  his  life  fhoidd  at  this  time  be  prcfcrvcd  for  the  bcn(  fit 
of  the  church,  and  he  be  fet  at  liberty,  and  that  he  flioidd 
come  and  fpend  a-part  of  his  time  amongfl  them,  for  the 
furtherance  of  their  faith,  ami  the  increafc  of  their  joy, 
th?,t  fo  ihev  might  have  more  aburidant 'matter  of  rejoicing 
ill  Chrifl,  having  received  a  new  proof  of  hh  power  and 
eood-will  towards  thein,  in  delivering  hiin  their  anoflle 
from  death,  and  fending  him  to  them  a^ain.  Learn 
hence,  I.  That  God  always  can,  and  foinetimts  will,  fo 
calm  the  rage  t>f  perfecutors,  that  thty  cannot  execute  the 
evil  bv  fkem  intended  and  refolved  ag-.iinfi  h.is  faithful 
miniflcrs  rnd  fcrvants  :  Notwithllanding  Nero's  cruelty, 
St.  Paid  had  a  confident  perl'uafion,  that  he  fliould  come 
out  of  prifon,  and  once  more  vifit  the  churches.  2.  1  hat 
Almighty  God,  in  frrcat  n-.crcy  to  his  church,  doth  fome- 
tin^es  prolong  the  lives  of  his  faithful  minilters,  and  mofl 
ufcful  fcrvaiifc,  and  keep  them  lt.n(;er  out  of  hcav.  n,  thni 
his  people  may  reap  the  greater  advantage  bv  ihtir  lLb<  >■ ; 
here  on  earth.  3.  That  the  more  uiiexp.:6t'dlv  the  lite 
ot  a  laborious  miniiler,  or  a  pious  aiid  extraordinary  ChrJf- 
tian,  is  given  hiin  by  God,  tl'.e  mere  abundant  ought  the 
church  to  be  in  thtii  exprelTions  nt  joy  and  ihariklgiving 
to  God  for  fuch  an  invaliizblc  blelling. 

27  Only  let  yonrconvcrfatiotibc  as  It  bccoineth 
the  gofpcl  of  Chrtrt  :    that  wliotiici  I  roirc  and  fee 
■you,  or  elfc  be  abfent,  I  may  Iumi  of  \our  affairs 

that 


Chap.   i. 


PHILIPPIANS. 


8i.'5 


that  ye  ftandfafl  inourfpirit,  with  one  mind,  ftriv- 
ing  tOf;ether  for  the  faith  of  the  j^ofptl ;  28  And 
in  nothing  terrified  by  your  adverfaries  :  which  is 
to  them  an  evident  token  of  perdition,  but  to  you 
of  falvation,  and  that  of  God. 

Cii/irvehere,  1.  The  genera!  charpe  given  by  the  apoflle 
to  his  beloved  I'liiliipians,  tiiat  (he-ir  lives  fliould  anlwer 
their  light,  and  their  prafticts  correfp.-nd  v  iih  iheir  pro- 
feffion  :  Let  y-jur  corrjcrration  he  as  it  hecometh  the  go/pel. 
A  gofpel-profeflion  requires  and  calls  for  a  gofpel-conver- 
faiion;  as  thegofpel  is  -a  gofpel  of  truth  iod  laiihfiilnefs, 
ct"  fincerity  and  plainnef?,  (o  our  cor.veifation  fliould  be 
lintere  and  upright,  without  deceit  or  friiud  ;  a'  the  of>ipel 
is  a  gofpel  <.f  peace,  I'o  a  Chriflian  converl'dtion  is  a  quiet, 
calm,  and  peaceabk'  con\eriation  :  C'liriflians  fliould  be 
men  of  peace,  prace-makcrs,  pesce-prcfervtrs.  lovers  of 
peace,  and  livers  in  peace,  'i  h'  gofpel  is  a  gofptl  of  love 
and  mercy,  of  grace  and  goodnefi  ;  the  badge  ^iod  cogni- 
zance of  Ch rift's  difc.ple?,  the  n^aik  and  brand  of  ChrifVs 
flitep,  is  love  unfeigned  ;  ihus  a  gofpeltonverfation  is  an 
amicable,  loving.  andtharit.ible  converfaiion.  Ag:iin,  the 
gofpel  of  Chrift  is.  a  gofpel  of  met  knefs  and  liumility,  and 
its  chitf  Itflbn  is  humility  :  Learntifms,  fr,r  1  am  meek  and 
hwiy  in  kart,  Matt.  xi.  ^9.  sndl'eye  chthed  luith  humility, 
J  Pet  V.  5.  In  a  word,  thegofpel  of  Chrift  is  a  gofpelof 
holinefs  and  purity;  a  Chriitian  converfaiion  mufl  be  a 
pure,  and  holy,  and  Tpotlefs  cenvcrlaticn  :  Saints  by  pro- 
feflion  fliould  be  faints  indeed  ;  ard  there  is  a  comelinels 
in  agoipel  ronverfation,  both  as  to  the  inward  and  outward 
ffi.-.n  ;  ualk  as  becomeththe gofpel r.fCktiJt,  that  is,  anlwer- 
able  to  the  precepts  and  coinmands  of  the  gofpel,  anfwcr- 
able  to  t!ie  proiiiifes  and  encouragements  of  the  gofpel, 
anfweraMc  to  the  helps  and  fui>plie5  of  grace  whicl-.  the 
gofpel  ^fTordj,  aniV.erable  to  that  grand  p.ittern  ofholintfs 
vihich  the  gofptl  fets  before  us,  and  snfwerable  to  that 
high  and  glorious  hope  «  hich  thegofjiel  raifes  us  up  to  the 
joyful  expectation  01  ?  this  is  to  walk  as  bec<jmeththep:Jpel 
of  Ciriji.  1.  The  apoftle,  having  given  a  general  injunc- 
tion to  walk  a?  becometh  thegofpel  of  Chrifh  next  givesa 
particular  injuiitftion  for  concord  and  unity  amongfl  them- 
itlves,  That  ye  Jtandfuji  in  ine  fpi'it,  vjitk  -jne  word.  Learn 
hence,  I  hat  ^sll  thole  who  would  walk  worthy,  ofthe  gof- 
prl,  riicuiti  endeavourafter  a  c!ofe,holy,  and  lafling  union 
among  theiiilelves.  We  tan  never  expetft  to  thrive  in 
grace,  it  we  do  not  live  in  peace;  let  us  prize  unity  and 
peace  as  the  beauty  and  flrengih  of  the  body,  and  let  us 
piirfue  peace  snd  union  with  the  utmoft  flrength  of  our 
foul.  Ooferve,  3.  Another  duty  exliorfed  to.  and  that  i."., 
an  united  contention,  ftriviig  ecgeiher  fur  the  fiith  of  the 
g'fptl :  Before,  heexhorted  ihein  toan  holy  union  ;  now,, 
to  an  united  contention  ;  unite,  but  ftrive  ;  yet  let  your 
ftriving  be  in  communion,  not  in  contention  ;  flrive  to- 
gether in  all  holy  and  united  endeavours  to  comfort  and 
coitirin  one  another  in  the  faith  of  the  irofpel.  4  He 
exhorts  them,  as  to  aii  holy  unit/n,  ami  an  united  con- 
tention, fo  to  an  humble  boldnefs,  in  wihirg  terriftdby 
Qur  acverfaries  •  in  nothing,  that  is,  terrified  at  noih'Pg 
they  can  do,  and  terrified  innode/jree  at  any  thing  they 
ibail  do.     Be  not  afraid  to  be  hely;  for  your  adverfbrie's 


can  never  hurt  you,  if  they  Jo  rot  hinder  you  in  your 
duty;  ilie  kfs  rhey  fear  God,  rlie  Ivfs  ycu  need  to  fear 
them.  5.  A  double  argument  to  perfuade  then*  to  the 
foregoing  liu'y,  in  n'.thing  tetrifed  hy  their  adverfaries. 
(1.)  f  his  will  h  ■  to  th'TU  cm  nidcnt  token  of  perdition  •  that 
is,  an  united,  humble,  peaceable  bi.ldnefs  in  your  holy 
courle,  v  hereby  y>  u  v  a!k  in  the  fpirit  and  power  of  the 
gofpel,  without  fight  or  fear,  ttilibe  to  your  perfecuiors 
an  evident  t:keit  'f  perdiucn.  Perftcufion  is  a  bl.?ck  mark 
of  a  foTi  rf  perd  tion,  and  a  very  e^  dtnt  ti;ken  to  a  roan's 
own  confcience  that  he  is  in  the  way  to  dtflruclion.  (2.) 
But  to  you  offulviition  ;  that  is,fucli  a«  fuffer  patiently,  yet 
rel"o'>iielv  for  the  gol'pel,  are  in  the  way  of  fjlvation,  and 
thtir  lufTt-rings  fliall  promote  iheir  eternal  falv.Ttirn  ;  it  is 
addeil.  Solvation,  and  that  0/  G'-jd  ;  now  this  implies  two 
tr;ng':  (i.)  1  hat  the  falvation  of  fiifferiug  Chrif^iaiis 
fliall  be  lure,  they  fliall  certainly  be  faved,  for  God  has 
uiuertaken  for  it:  Now,  if  it  be  God  that  fave«,  who 
Ihall  dcltioy  ?  Satan  will  fay,  "  Serve  me,  and  I  will  fave 
you  ;"  but  he  \f,  feeble,  and  cannot ;  falfe,  and  will  not 
fave:  The  world  will  fay,  "  C;ift  in  ycur  lot  among  us, 
and  we  will  fave  you  harmlefs  ;"  but  there  is  no  more 
trult  to  be  given  to  the  children,  than  to  the  father  of  lies  .- 
But  if  the  God  of  truth  and  power  fays,  "  1  will  fave  ;" 
who  will  lay  nay  ?  (7.)  1  hat  tlieir  falvation  flial! be  gre"at, 
as  well  as  fore  ;  he  will  fave  them  with  a  mighty  lalvatl. 
on,  from  their  mighty  fufteriiigs  and  miglity  fears  :  Suf- 
fer for  Chnft,  and  then  fear  none  of  ihcfe  things  which 
you  fhall  fufTer. 

29  For  unto  you  it  is  given  in  the  behalf  of 
Ghrifl,  not  only  to  believe  on  him,  but  alfo  to  fuf- 
fer  for  his  lake; 

Thefe  Words  come  in  by  way  of  encouragement  to 
the  practice  of  (he  foretnenrioned  duty,  namelv.  of  cou- 
rageous fuffering  for  the  gofpel  of  Chrift  ;  he  tells  them, 
that  as  ability  to  believe  on-  Chriff,  fo  likewife  nowe'r  to 
fuff'er  for  Chrift,  were  both  tliegift  of  Cod,  and,  asfjch, 
purchafed  by  Chrift  for  them,  and  freely  beftowed  upon 
them.  Learn  hence,  i.  That  it  is  the  duty  of  all  the 
dilciples  and  followers  nfjefus,  not  only  to  believe  iu 
him,. but  cheerfully  to  fufTer  for  him,  when  he  calls  them 
to  if  ;  nat  onlytabelitve.buttofujfer.  2.  That  fuffering 
for  Chrift  i.s  the  pi  ft  of  God,  as  well  a«  faith  in  ChriiY; 
untoyoH  it  is  given,  not  only  la  believe,  but  to  fuffer;  afi'ic- 
tio.ns  are  the  donaiive;  ofthe  gofpel  ;  fuffering  for  Chrift 
is  the  gift  of  Chrift.  (t.j  Ability  to  fii*{er  isbis  gift ;  it 
is  the  purchafe  ofhi--  merits,  it  is  the  fruit  of  his  mediation. 
Preparation  for  fuffering,  and  patience  under  fuffering,  are 
the  gift  of  Chrifh  (a  j  As  abilities  for  I'ufTcring,  fo  the' 
comforts  of  fuffering,.  are  the  gift  of  Chrift  ;  through  him 
it  is  that  his  faints  glory  in  tribalaiion,  and  their  trials  are 
rot  onlv  tolerable  but  joyous.  In  (hort,  to  hitTcr  for 
CKiift  i?,  firft,  a  t'lee  gitt;  and,.fercndly,  .in  honourable 
g-ft;  and,. thirdly,  a  fpevial  and  peculiar  gift  :  It  is  a  gift 
peculi-ir  to  niiiit.'s,  yea,. peculiar  only  to  feme  faints:  It  is 
onlv  peculiar  to  faints  ;  the  angels  glorify  Chrift  by  doing, 
bur  Out  >bv  fuffering.  I  doubt  not,  but  had  the  argels 
bi  dies  of  ficfh,  as  faints  have,  they  would  be  glad  to  lay 
thf  ir  necks  oq  the  blocLfor  Chrifli,as  faints  do  ;  But  this 
5  M  's 


826 


P  H  I  L  I  P  P  I  A  N  S. 


Chap  ii. 


is  tlif  peculiar  privilrgeof  btlievers,  unto  you  it  ij  Q-ven, 
avd  natto  them.  Anil  3l(huu(;li  a  fuffering  difpofition,  a 
readinefs  aiul  preparation  of  mind  to  glorify  Chrtft  by  fuf- 
f-ring,  is  j^ivcii  to  all  I'elievers  ;  yet  the  honour  of  adlual 
fufTering  de.uh  for  Chrifl,  is  givi'sibut  lo  a  few.  3.  That 
l.iith  in  Chrift  inuft  go  before  fuffcTin^  for  Chrill ;  it  mull 
fi'J}  b?  ^iven  to  us  to  believe  on  him,  before  we  can  InflTer 
lor  his  fake  ;  then  only  arefufTerings  truly  Chriftian,  and 
an  evidence  of  filvation,  when  ihe  fufi'erer  is  fiift  a  belie- 
ver; without  the  flueldoffnith,  we  can  no  more  refill  the 
fury  of  thepcrfecutors,  than  we  can  repel  the  fiery  darts 
f    the  deftroycr. 

30  HaviiiT  ihe  fame  conflift  which  ye  faw  in  me, 
and  now  hear  to  be  in  me. 

Here  is  the  laft  arguinent  made  ufe  of  by  the  apoftle  to 
fiicourage  them  unto  patient  luffering  for  the  j;ofptl  of 
Chrift  ;  as  it  would  render  them  comfortable  to  Chrift  their 
head,  fo  to  hiin  their  apudle,  who  fuffVred  many  hard 
things  when  he  was  at  Philippi,  as  they  had  feen  ;  and 
Hood  ready  to  fnfTer,  not  only  bonds,  but  death  itfelf,  now 
he  was  at  Rome,  which  they  heard  of :  Hdving  the  fume 
/•ir/7;V7  -.uh'ich  youfa-M  in  me,  and  mw  hear  to  he  in  me. 
litre  tbferve,  I.  The  title  given  by  i>t.  Paul  to  his  fuffer- 
ingsfor  the  j'.cfpel,  hec.ills  them  a  conflift.  /.ear«,  1  hat 
ChriAian  courage  under  fufl'erings  cannot  keep  up  with- 
out a  mighty  conflict :  We  muft  conflict  with  our  enemys, 
with  the  rage  of  our  per/ecutors;  we  mud  conflict  with 
ourfclves,  and  with  our  own  fpirits,  to  keep  them  from 
fainting  uniler  perfecjtion  ;  and  we  mull  even  conflict 
with  God  himfelf,  wreltle  with  him,  by  prayers,  for  ex- 
traordii>ary  meafures  of  ftrength  to  fupport  us  under  fuf- 
firings,  and  to  enable  us  to  glorify  God  in  and  by  them. 
Well  might  the  apoftle  then  call  his  fufferings  a  row^/t?. 
Clfni'e,  1.  St.  Paul  encourages  thePhilippians  toconflict 
with  fiifTfrings  from  his  own  example  before  ihtm,  having 
the  Jame  CLf.flifl  -which  yr,u  f aw  in  me.  /,'<Jr/»,  That  the 
prud .nt  and  patient  fnfftrings  of  the  miiiiflers  of  Chri(t 
for  the  truth  of  the  gofpclare,  and  ought  to  be,  a  powerful 
encouragement  to  all  their  people  toconflift  with  the  like 
difHculiief  and  trials  for  the  teflimony  of  Chrilt ;  the  cap- 
tain  goes  firll,  leads  the  van,  his  minillers  follow,  and 
their  people  Ining  up  the  rear  ;  and,  having  fuffired  to- 
gtther,  they  fliall  be  alfo  glorified  together;  a  fufT.ring 
headj  and  futfering  members,  fliall  never  be  feparated, 

C  H  A  P.     II. 

Our  apjflle  in  (his  cliaplcr  urges  the  Philippians  zvith 
a  vitift  elegant  olujlution,  to  k/ound  in  ihe  exercijt  and 
practice  of  unity  and  humility. 

IV  there  be  therefore  any  confolation  in  Chrift,  if 
any  comfort  of  love,  if  any  felJovvftiip  of  the 
Spirit,  If  any  bowels  and  mercies;  2  Fulfil  yemy 
joy.  that  ye  be  like-minded,  having  the  fame  Im'C, 
being  oi  one  accord,  of  one  mind. 

Here  w-;  h^ve  t^/i>T'6/'/e,  i.   The  important  duty  which 
the  apoftlt  cxhorii  the  Puilippians  to,  and  iha;  is  love  and 


unity  ;  unity  in  judgment  and  opinion,  unity  in  heart  and 
afTetftion,  unity  in  dern;n  and  endeavours  ;  fo  netelTiiyand 
advantageous  is  the  duty  <>f  unity  and  concord  among  all 
the  proftffiirs  of  Chnftianity,  that  all  the  cautions  and 
warnings,  all  the  advice  and  counfcl,  all  the  melting  in.rea- 
ties  and  paflionate  importunities  of  the  minirters  ol  Chrift 
are  little  enough  to  excite  perfons  to  it,  and  direct  them  in 
the  pradtceofif.  2.  What  an  heap  of  arguments  the 
apollle  mikes  ufe  of  to  excite  and  quicken  the  Philippians 
to  the  love  and  practice  of  this  c'uiy  :  1/ tl.-ere  be  an)  con- 
filali'jn  in  Chtifi,  any  camp.rt  if  Ivf  any  fel!o\uf':p  -fthe 
Spirit,  any  b'.w^ls  and  m.'rcies.  As  if  he  had  laid,  If  ever 
you  hawtalted,  by  means  of  my  miniftry,  any  l^^eftnefs 
and  confidation  in  Chriftand  his  holy  icligiot^,  ifeveryou 
have  found  any  comfort  in  his  love,  if  ever  ycu  have  en- 
joyed any  communion  with  his  Spirit,  if  ye  be  men,  and 
have  any  bowels  of  mercy  for  yourfelves,  if  ye  be  Chrif- 
tians,  and  have  any  pity  for  me  in  my  ho(\d%,  fulfil  ye  my 
joy  in  this,  thai  ye  be  like-mindtd,  having  tie /am:  hve,  beirg 
of  vne  accord,  and  of  'jn:  mind.  O  the  tendernefs,  the 
gentlenefs  and  liiecknefs  of  foul  which  was  in  St.  Paul, 
and  ought  to  be  in  every  fp'ritual  psflor  towards  hisjieo- 
ple,  to  win  them,  and  to  prevail  upon  thini  to  love  the 
truth  and  peace  !  Fulfil  ye  tiy  j'jy,(.t\i\.hc  apcftle  ;  asifhe 
had  faid.  Sufferings  1  have  enough  already  ;  O  do  not 
you,  by  your  divifions  and  diflentions  addrr.ore:  Jam 
already  a  prifoner,  expecting  the  fcntence  of  death,  pre- 
j)a  ring  for  the  fwordof  perfccuiion,  but  none  of  thefe  things 
move  me  ;  I  can  rejoice  in  a  dungeon,  ling  in  the  ftotks, 
triumph  in  death,  if  I  can  but  hear  you  (land  taft  in  one 
fpirit,  flriving  together  for  the  faith  of  the  gofpcl  :  But,  if 
1  hear  that  you  arelirokenby  divilions,  my  heart  is  broke  ; 
the  news  of  differences  and  diffentions  among  you  will  be 
heavier  to  me  than  my  chain,  darker  th.n  my  dungroti, 
fliarper  thiin  Nrro's  f^ord  :  Do  not  thus  add  to  my  for. 
row  and  fuffering^ ;  but  as  yon  have  begun  and  occafion- 
ed  joy  in  me,  1  befeechyou  lulfjl  and  complete  my  joy,  by 
your  being  of  one  heart,  of  one  mind,  entirely  one. 

3  Let  noih\r\gbe  dime  ihTO\\<^  ftrife,  or  vain-glory. 

Here  our  apoftle  diffuadeth  the  Philippian'  from  a  double 
vice,  deftrudive  to  unity,  namrly,  contention  and  vain- 
glory, which  are  the  very  bane  of  unity  and  unanimity  ; 
let  nothing  be  done  amongft  you  through  emulation  and 
envy,  through  contention  and  vainglory:  Pride  and  am- 
bition are  ufually  attended  with  flrile  and  contention  ;  a 
vainglrr'ousperfon  over-rates  himfelf,  undervalues oihersj 
and  breaks  the  peace  with  all. 

— But  in  lowlinefs  of  mind  let  each  eftecm  other 
better  than  themfelves. 

Here  our  apoftle  direds  to  humility,  in  order  to  pe.Tcc 
and  unity  ;  which  humility  he  liyles  /cu7;r;c/>  vf  mind,  a 
grace  whereby  a  man  thinks  meanly  of  himfelf,  anil  highly 
ofolh^rs,  having  a  better  opinion  of  other's  wifdom  and 
piety  than  his  own  ;  now  this  a  man  may  do,  and  not  fin; 
though  he  be  mifliken  ;  the  publican  jutlgfd  rh?  Pharifee 
better  th:in  himfelf :  .".nd  though  it  was  not  fo  God  did 
not  ilifapprove  him  for  it,  but  he  went  away  juitified.  It 
is  DO  crime  to  judge  another  better  than  ourltlveS;  ihoue,h 

he 


Chap.   ii. 


PHILIPPIANS. 


827 


he  be  not  fo  ;  but  ic  is  pride  to  judge  another  worfe  tlnii  vant ;  fo  to  be  in   the  form   of  Cod,   fignifi'Ts  thst  he  was 

ourfelves;  though  he  b?  really  To.  Learn  hence, That  true  God  :   And  obferve,  2.   He  was  in  the  form  of  G  )d  before 

humility  doth  not  confift  in  iowlinefs  of  expreflion.btit  in  he  was  in  the  form  of  a  ferv.mt  :   Jnd,  btin^  in  Ihefrjrm  0/ 

lowlinefs  of  mind  and  opinion  ;  not  the   man   that   fpeaks  GoJ,  he  thought  it  no  robbery  io  he  equal -with  Cod  :   iSJow  it 

meanly  of  himfelf,  but  he  that  thinks  fo,    is    the   humble  he  thought  it  no  rcbbfry,    it  could  be  no  robbery,  and  if  no 

man.     2.   1  hat  the  humble  or  lowly-minded   man  is   fo  robbery,  he  muft  be  equal,  and  if  equrtl,  he  muft  be<j,Hl 

coiifcious    to  himfelf  of  his  own  infirmities, fo  modefl  in  the  by  nature,  as  the  Father  is.      Le^trn  hence,  '1  hat  our  Sa- 

cftimating  ofhis graces  and  virtues, and  fo  torward  to  hope  viour  pofltfled  that  gl'^ry  which  is  truly  divine,  before  he 

ind  believe  the  beft  of  others,  that  not   only  in    outward  afTumtd  our  nature  asman  ;  he  had  a  peerage  or  equality 


with  his  Father  in  glory  ;  the  angels  adored  him  in  heaven 
before  his  incarnation  on  earth.  Ifa.  vi.  i,  7.  Obfl-'H",  3. 
What  mighty  abafenient  the  holy  Jefus,  God.  blefTcd  for 
evermore,  underwent,  whet>  he  humbled  himftlf:  He  ■wi'S 
Joundin  jujlnon  as  a  man  ;   he  took  upon  him   the  form  vf  a 


exoreflii)n,b'.it  in  real  eftimation,doth he  give  others  a  pre- 
ference before  himfelf. 

5  Look  not  every  man  on  his   own  things,   but 
every  man  alfo  upon  the  things  of  others. 

The  apoftle  here  dilTuadeth  from  another  fin  which    is  ftrvant,  and  became  obedient  to  death,  even  the  death  oj  thi 

very  deftruclive  of  unity  and  per.cp,of  love  and  concord, and  croj's.  Behold  here,  the  funof  rigbteoufnefs  under  an[almo(t 

that  is  the  lin  of  inordinate  felf-love,  whereby  we  regard  fotal)eclipfe  :  He  that  wa^  e:ern.illy  beautiful  and  glorious, 

only  our  own  honourand  profit, wholly  neglctting  the  con-  being  the  brightnefs  of  his  Father's  glory,  was  fo  veiled, 

cerns  of  others  ;  I'lok  not  every  men  on  his  o-jin  things,  that  clouued  and  debafed  in  the  day  ofhis  humiliation,  that  he 

is, his  own  private  advantage  only  or  chiefly, but  takecare  appears  not  like    a  God,  fcarce  like  a  man.      Note,  i.   Hf 

of  the  things  which  tend  to  the  advantage  of  others  ;  not  t^.ok  upon  him  thejorm  of  a  fervart  .■  now  this  wa'  a  lower 

but  that  a  Cin-iflian  may  and  ought    to   look  at  his   own  degree  of  conciefcenfion,  than  the  nfl'imiing  ihe  n;  ked  hu- 

things,  bi.it  not  wholly  :  Our  regard  muft  extend  further  man  nature ;  for  a  fervant is  net  limply  a  man,  but  a  mean 

than  ourfelves,  and  our  own  things  ;  we  muft  look  on  the  man,  a  man  in  a  low  eftate.      Lord,  w.  hat  abafenient  was 

things  of  others  alfo  ;    we   muft  be  as  juft  and  trueto  ano-  here,   that   Chrift,  who  was    in  the   form  ot  God,  fliould 

other's  reputation   as  to  our  own,    and  regard   both   the  degrade  himfelf   into  the  form  of  a  fervant,  and   talvc  the 

honour  dud  pri  fituf  cur  neighbour  as  well  as  cur  own  :  human  nature  without  hnnour,  after  it  had  loft  if  prinii- 

And  where  Chnftians  are  of  this  public  fpirit  and  temper  live  innocency,  after  finhadbloited  the  original  glory  of  it, 

it  contributes' much,  very  much,  towards  the  perlevering  and  withered  the  beauty  and  exct  llency  thereof!  O  incon- 

and  maintaining  (^f  unity  and  peace  among  them.  ceivable  condefcenlion  !      2.   He  emptied  himfelf,  or  mods 

c   Let  this  mind  be  in  you    which    was  alfo   in  ^'''n/>//''/ "';'_/>''''''"'' ;   that  is,  in  theday  of  his  incarna- 

Ph-'f>   I  f  t;  •  tion  he  laid  alide  the  robes  of  his  glory  .he  enipticdhimfelf 

J  ■  of  that  divine  fplendour  and  m.njefiy  w-hich  before  he  had  ; 

That  is,  this  humble  mind.  Here  the  apoftle  prefles  the  not  by  cealing  to  be  what  he  was,  but  by  alTuming  '^^^m^. 

duty  ofhumilitv,  from  Chrift's  example  ;  he  was  a  perfeft  thing  to  himfelf  which  before  he  was  net,  the  Son  of  God 

pattern  ofhumility  when  here  oneanh, example  therefore  defcended  from  his  throne,  and  put  on  our  vile  mortality.; 

ftiould  recommend  this  grace  and  virtue  to  us,  which  xvas  he  parted  with  his  glory,  that  he  might  part  with  his  life 

fo  orient  in  the  life  of  C'hi  ill,  \<  hole  humility  was  as  con-  for  our  falvation.     3.   lie  -juas  made  in  the  Itkcmfs  of  man, 

fpicuous  as  his  innocency  ;   and    accoi'dingly    the    apoftle  and  fund  in  fafl:ion   as  a  man  ;   that  is,  he  was  truly  and 

defcends,  in  the  next  verfe,  to  give  particulnr  inftancesof  really  man,   made  in  likenefs  of  other  men.  without  any 

the  humility  and  humiliation  of  the  Son  of  God.  •  vifible  outward  difference  :  he  was  in  all  thing!  like  unto  us, 

6  Who.  beinp  in  the  form  of  God;  thought  it  not  f'"  only  excepted,  Kom.  viii.  3.   He  isfaid  to  ^/ip^^r  ;«7.'-e 

robberry  to  be  equal  ivith  God  :  7  But  made  him-  i:ken,fsoffwfulfl.Jh  ih-^t  is,  in  Hefli  that  had  the  m.m  ks  ami 

c  \c    c  .   .■  J  •      1  u-      ^1     r  c  mil( Tabic  eftects  oflin   upon  it :   Not  that  Clinft  afluined 

leir  01  no  reputation. and  took  upon  nimtlierorm  or  r.  c  \  a  i\,       .in       n   j  ci    1 1     r     u  .  u     rr       j 

f.  ^  .  1    •      1      i-i         r      r-  r,  iinfui  fielh,  or  ilelh  really  defiled  by  fin,  but  he  aifumed  tiie 

a  fer^-ant,  and  was  made  in  the  hkcnefs  ol  men  :    8  hum-n  nature,  attended  with  a  whole  troop  of  hman  in- 

And  bemg  found  in  fafliion  as  a  man,  he  humbled  firmities,  which  finfirft  let  into  that  nature,  as  hunger  and 

himfelf  and  became  obedient  unto  death,  even  the  thirft,  wearinefs  and  pain,  mortality  and  death  :  By  reafou 


death  of  the  crofs. 

Beheld  here  the  greateft  example  of  humility, of  lowli- 
nefs and  abafenient,  that  ever  ihe  world  was  acqu.-.inted 
with  ;  the  mighty  G  'd  becom  lefs  than  man  ?  To  make 
8  due  eftimate  hereof,  we  imift  tirft  'bfefve,  What  Chrift 
was  before  his  incarnation  and  humiliation,  n.nmely,  the 
great  and  mighty  God;   for, fays  the  apoftle, he  was  in  the 


of  which,  though  he  was  not  a  finner,  yet  he  looked  hke 
one,  and  they  that  converfed  with  him  look  him  for  one, 
feeing  all  thefe  eifict';  of  (in  upon  him.  Lord,  what  a 
ftoop  was  this!  To  be  mark- in  the  likenels  of  innocent 
flelh,  had  been  much  ;  but  to  be  made  in  the  likenefs  of- 
finful  flcdi,  rcbelliiiu;  fltfli,  fitfli  though  vot  dtfiUd,  yet  nii- 
(crMy  dtfacedV-y  lin  !  O,  what  is  thif  land  who  can  declare 
hi^  humihation  ?   4.    The   nature    of  this  huiiiiliati(jn  ;   Air 


r.i-3 


TMI  1  L  I  P  P  I  A  N  S. 


Chap.  ii. 


and  man.  And,  as  it  was  rtal,  foalfo  wa^  his  Immiliation 
voluntary  :  It  is  not  faid,  hr  war  hunihled,  bur  that  he 
l:i"jl'lid  hiinfilf  t  he  was  willing  to  Hoop  lo  this  low  and 
a^jctt  rtatc  tor  ii«;  and  ii  w  as  the  voKiniarinefs  (>f  his  hli- 
nnliition  that  ni.idc  it  fo  accepiahle  to  God,  and  lo  hene- 
i\C:j\  and  ferviceiibleimto  us.  5.  The  degrees  of  onr  holy 
Lord's  humiliation  :  he  became  '.hetlu'r.t  unto  death,  fvn  the 
J-iith'f  the  croft.  Here  we  have  thedepth  ofChrilVs  hu- 
miliation rjiecified  ;  it  was  unto  death,  and  alio  apjiravated, 
even  unto  the  death  rf  the  crojs  :  he  humbled  hunfelf,  not 
only  to  become  a  niortil  man,  but  a  dead  corpfe  and  ihat 
MM)  h.inging  on  a  tree,  dying  the  death  of  a  ni.ilefa«.^c,r: 
'i'htrre  was  pain,  fliame,  and  a  curfe,  in  the  death  of  the 
crol's  ;  Chritt  underwent  the  pain  patiently,  the  (hame 
meekly,  the  curie  obediently,  all  of  them  willingly  and 
I  iiecrfuUy,  that  the  jnftice  of  God  might  be  fatisfied,  his 
wrath  pacified,  his  mjjefty  reconciled,  death  and  h»-ll  van- 
qui  filed  and  dcftroyed.  B;hold  thetianlcendency  ofChiiil's 
Jove  to  the  children  of  men  !  Gfeattr  Lve  has  no  man  than 
this,  that  amitn  Liy  do-unhls  life  for  his  frknd;  but  greater 
love  liad  the  Son  of  God  than  this,  that  he  Lid  down  his 
life  for  his  inveterate  enemies. 

9  Wherefore  Godalfo  hath  highly  exalted  him> 
and  given  him  a  name  which  is  above  any  name  ; 
10  That  at  the  name  of  Jefus  every  knee  fhould 
bow,  of  thinp  in  heaven,  and  things  in  earth,  and 
f/iiijgs  under  the  earth ;  1 1  And  that  every  tongue 
ftiould  confefs  that  Jefus  Chrifl;  ii  Lord,  to  the 
glory  of  God  the  Father. 

The  former  verfes  fpake  of  the  depth  of  Chrift's  humi- 
liation, thele,  of  the  height  of  his  exaltation.   Where  no/e, 
I.   T'he<lignityiifelf, conferred  by  God  upon  Chrift  ;  God 
exalted  him,  highly  exalted  him,  exalted  him  above  allex- 
alt.-ition,as  the  word  fignifies.     Chrifl,  in  his  reCurreclion, 
vas  exihfd,  in  his  afcenfion,  he  was  very  highly  exalied  ; 
in  his  fitting  at  God's  right  hand,  he  was  very  highly  ex- 
alted, above  all  exaltation.     2.   How  the// c'/)j  of  Chrift's 
^xaltntinndxd  punftually  anfwer  theftepsof  his  humiliatkn : 
the  firft   ftep  of  his  humiliation   was  his   incarnation,  by 
which   he  was  made    man,  and,  as  our  Surety,  was  m.'ide 
fin.     The  firft  ftep  of  his  exaltation,  was  his  refurrt£lion, 
by  which  he  was  declared  tobe  the5on  c/  Gjdiuhh p'.w.r, 
and  as  our  Surety,  having  paid  our  debt,  vasrelcaTd  from 
the  prifon  0;  the  grave.      The  fecond  ftep  of  his  humilia- 
tion was  his  poor  and  contemptible   life,  and  his  painful, 
fliameful,    and   accurfed  death:   anfwerable  thereunto  is 
Chrift's  afcenfion  into  heaven,  and  fittinc  there  at  God's 
right   hand,  advancing    him  above    all  principaliies  and 
power,  that  is,  above  all  the  angels,  and  placing  him  next 
to  himfflf  in  dignity  and  honour-  3.   The  connection  be- 
tween Chrift's  humiliation  and  exaltation,  he  htimHed  him- 
felf,  and  became  oheditnt  to  the  death  ;  wherefore  God  hath 
highly  exalted  Urn.     Where  ob/eive,  That  lomemake  the 
liutuilia  ionotChrift  the  meritoriouscaufeof  hisexaltation, 
and  his    exaltation  the  reward  of  his  humiliation  :  others 
make  the  hiiniliaiion  of  Chrift  only  the  anttcedent  of  his 
exaltation  ;   he  humbled  himfelf,  and  God  hasexaliedhim 
to  a  dignir>'    above  all  dignities  and  pre-cniinency   uhat- 


foever  m.  king  hin>  k'rg  and  he.->d  of  hii  church,  and. 
giving  him  A\  pr.\s  rr,  li^'h  in  heaven  and  earth,  requi- 
rinp,  that  the  duine  honi  ur  due  to  God,  fhould  he  given 
to  him  alio.  IVcte,  4.  1  lie  par  uulars  of  our  Lord's  ex- 
aliaiion  dedaitd,  .<iid  ih«y  are  three,  (i.)  God  hath^it*« 
him  a  nantr  ab',ve  nrry  n  mr;  th  it  is,  dignity  and  p  jwer, 
majrity  and  authority, oM-rallcrpjiures  bo-h  in  heaven  and 
earih.  ^2.)  'That  every  knee,  of  things  in  heaven,  and  things 
in  earth,  and  things  under  the  e^i  ih,  (hould  h'rju  to  the 
name  of  Jefus:  every  hnec,  that  is,  every  creature,  iii 
heaven,  earth,  and  hell,  lliall  bo\v,ihi\.  is  yield  fubjedion 
to  Chrift,  fome  voluntarily,  others  uiiu  illuigly;  the  good 
anj;els  and  good  men  paying  a  cheerful  hoiuage,  the  evil 
aiigtli  and  bad  men  yielding  a  forced  and  conltrained  fub- 
je('tion  to  him.  (3.)  That  every  tongue  inuft  cQnf'fs,thit 
Jefus  Chri/i  is  Lord  :  every  tongue,  that  is  every  perlbn, 
men  of  all  nations  and  languages,  ft.dl  confefs.  Chrift  cru- 
cified, to  be  the  Lord  anil  judge  of  the  world,  acknowledg- 
ing his  royal  fovereignty  and  dominion.  ^.  The  end  ot 
Chrift's  glorious  exaltation,  it  was  to  the  glory  of  God  the 
Father  •  that  is,  it  pleafcd  God  the  Father,  for  his  own 
glory,  that  the  Lord  Jci'ubChrift,  after  he  had  been  deeply 
humbled, iliould  be  highly  exalted.  L:d'.y,  The  apoftle's 
great  deiignand  fcope  in  fetting  before  the  I'hillippians  the 
humiliation  and  exaltation  of  Jefus  Chrift, arid  that  was  to 
excite  them  to  the  grace  and  duty  of  humility,  that  the' 
fame  humble  mind  Hioutd  be  in  them  which  was  alfo  in 
Chrift  Jefus :  As  if  he  had  faid,  Our  Lord  Jefui  Chrift 
humbled  himfelf  greatly  for  us, and  3fler\»a^d^  was  highly 
ex  ihed  by  God  above  u.s ;  To  in  proportion  may  you  exptcl 
to  be  exalted  by  God,  if  you  humble  yoiirfclves,  in  order 
to  maintain  and  preftrve  the  church's  peace  and  unity  ; 
for  before  honour  is  humility. 

12  Wherefore,  my  beloved,  as  ye  have  always 
obeyed,  not  as  in  my  prcfence  only, but  now  much 
more  in  my  ableucc.work  out  your  own  falvation 
with  ft-arand  trembling.  13  For  it  is  God  which 
worketh  in  you  both  to  will  and  to  do  of  hii  good 
plcafure. 

Note  here.  i.  The  commendation  given  by  St.  Paul  of 
his  beloved  Fhilippiarsfor  iheirchterful  obedience  to  the 
precepts  of  the  jinfpel  ;  they  alucys  obrycd,  that  i.',ever 
fince  their  firft  converfion  to  Ciiriftianity,  not  only  while 
the  apiftle  was  upon  the  fpot  wiihihcm.but  fincetnepro- 
vidence  of  God  neceflitared  his  abience  from  iheni,  not  in 
my  prefence  oiily,but  now  much  more\n  my  abfence.  But 
howcameit  top.ifv.that  their  obedience  was  greaier, when 
they  wanted  the  ipoftle  for  their  inftruiftor .'  y  /'/".  In  the 
abfence  of  one  teacher, they  had  another, and  hii  a  better 
than  the  infpired  apoftle,even  the  infpiring  SimitofGod, 
who,  in  the  apoftle's  abfence,  was  more  immidiately  pre- 
fent  with  them. by  hisinward motions, toexciteand  enable 
them,  both  to  will  and  to  do  wiiat  is  well  pleafingro  him. 
O  how  good  is  God, at  the  fupplying  the  wanti.and  mak- 
ing lip  the  loOesof  his  people  !  If  p'^rfecuiiou  drives  his 
church's  minifters  into  dungeons,  and  they  cannot  heir  a 
voice  behind  them,  they  (l.all  have  the  prefence  ofhis  holy 
iipirit^  and  hear  a  voice  within  them,  faying,    This  is  the 

'May 


Chap.  ii. 


PHILL  IPPIANS. 


8s9 


way  walk  in  it.  Not!,  2.  A  fpccial  tluty  which  St.  Paul 
exhorts  the  Philippiaiis  to  be  found  in  the  practice  of, 
namely,  T"!)  'jjork  out  (heir  o'Mn  Jalvatiiiti  wilh  fear  and 
trembling  :  impl}injr,  that  it  (hoald  be  every  ChrilVian's 
great  work, to  be  daily  working  outhis  own  falvaiioii,  that 
is, diligently  making  ufe  of  ail  means  and  faitlifiilnels,  prac- 
tiling  all  duties  in  order  thereuuro.  Ohferve  here.i.  The 
excellency  of  the  object  pro;*ofed,  and  that  is,  fal  'ation  ; 
there  is  falvation  held  forth  and  tendered  by  God  to  loll 
linners,  in  the  gofpel.  2.  The  difliculiy  of  falvation, fup- 
pofed  and  implied  in  the  word  -work  ;  which  (ignifies  an 
exerting  our  utnioft  endeavours,  in  order  to  the  attaining 
of  it  ;  The  work  of  falvation  is  no  lazy  man's  budnefs, 
but  a  work  of  labour  and  difficulty, though  the  dilficuliies 
jnay  be  overcome  by  an  induflrious  diligence,  3.  The 
necelfity  of  pcrfeverance,  in  order  to  our  attaining  of  fal- 
vation :  IVork  cut  your  /ulvation,  that  is,  perfeft  and  con- 
fummate  the  work  which  you  have  happily  begun.  4.  The 
manner  how  we  (hould  work  out  our  own  falvation, 
namely,  •whhfcar  and  tremhUng  •  intimating  that  an  holy 
fear  of  God,  and  an  humble  fear  of  ourfclves,  will  be  of 
fingulir  ufe  .-(nd  advantage  to  usin  the  working  out  of  our 
f.ilvation.  Note,  3.  The  argument  or  motive  to  excite 
unto  ihisiabuuranddiligence  in  and  about  the  work  of  fal- 
vation ;  and  this  is  very  encouraging,  becaufeGod  works 
wich  us, and  in  uk,  ver.  13.  For  it  is  Cod  that  vjorkcth  in 
you,  both  to  luUt  and  to  do  :  That  God  works  with  us,  is 
great  encouragement  to  us  to  work,  but  we  muft  remem- 
ber God  wtirks  arbitrarily, and  not  necellanly;  he  worketh 
but  of  his  own  good plea/ure, as  a  free  agent, whocanceafc 
■when  he  pleafes;  therefore  work  with  fear  and  trembling, 
Learn  from  the  whole,  (i.)  That  wccando  nothing  with- 
out God.  (2  )  That  he  will  do  nothing  without  us  : 
We  can  do  nothing  without  his  affiftance,  he  will  do  no- 
thing without  the  concurrence  of  our  endeavours  :  he 
worketh  in  us,  both^o  'Mill  and  to  do,  and  we  muft  work 
with  him,  in  order  to  the  working  out  our  own  falvation. 

1 4  Do  all  things  without  murmurings  and  difpu- 
tings;  15  That  ye  may  be  blamclefs  andharmlcfs, 
the  fons  of  God  without  rebuke,  in  the  midft  of  a 
crooked  and  perverfe  nation, among  whom  yc  (hine 
as  lights  in  the  world,  16  Holding  forth  the  word 
of  life  ;  that  I  may  rejoicein  the  day  of  Chrifl,that 
I  have  not  run  in  vain,  neither   labouredjn  vain_ 

Here  ourapoftie  feems  torefume  the  exhortation  which 
he  begin  to  prefs  before,  namely,  (o  love  and  concord, to 
unity  and  peace  an)ong  themfelvcs;  he  exhorts  thrm.asto 
do  all  things  without  contention,  fo  without  murmurings, 
and  hot  d'fputings,  in  which  iifu.illy  fhel.twbof  ch^irity  arc 
violated, and  the  peace  of  the  church, and  quietnefs  among 
Chriftians  interruprrd  :  And  to  provoke  ihcm  thereunto, 
lie  difcovers  tothcMi  the  many  great  and  blelTed  advantages 
which  would  redcund  unto  them  by  their  unity  and  con- 
cord, (r.)  Hereby  they  (hould  be  blamchfs  and  hamilrfr, 
the  fons  of  God  y/.'/iou/ ;-</)i/^.-',  that  is,  very  inQffenfive 
pcrlons,  or,  as  the  Greek  word  renders  it, that  ye  m  aybe 
the  fpo:lcfs  fons  of  God:  not  abfolntely  fpotlcf-,  pure, and 
perfecl,bu:  without  fucb  fpots  as  areinconliltent  with  your 


fonfliip  ;  there  is  a  fpot  which  is,and  a  fpot  which  is  not, 
the  fpot  of  God's  children,  Dfui.  xxxii.  4.  Sins  of  infir- 
mity, are  fpots  found  on  the  bed  of  his  children  ;  fins  of 
prefumption,  if  at  any  time  found  upon  you,  they  are  not 
the  fpots  of  his  children.  (2.)  Hereby  they  fliould  fliine 
as  lights  in  the  world,  that  is,  in  the  Pagan  world  and  iii 
theChriflian  church:  This  imports  both  the  high  dignitv, 
and  fpecial  duty  of  Chriftians,  to  be  as  fo  many  funs,  to 
arife  ajid  fhine  like  mighty  luminaries  in  the  firmament  of 
the  world,  cifting  out  their  rays  and  beams  in  a  holy  and' 
hcaveiilyconverfation.  (3.)  Hereby  they  would /isWyor/Z) 
the  word  of  life  ;  not  only  liold  it  faft  for  their  own  com- 
fort, but  hold  it  forth  for  others bencilr,  that  is,  in  their 
Chriftian  practice  and  profeflion  ;  the  lives  of  Chriftians 
fhould  publifii  the  word  of  life, to  the  intent, that  the  ene- 
mies of  it  may  fall  in  love  with  it.  Perhaps,  as  many  have 
been  converted  to  Chriftianity.by  holding  forth  the  word 
of  life  in  pratftice,  asby  holding  it  forth  from  the  pulpit  : 
An  holy  life  is  the  loudeft  proclamation,  and  the  belt  way 
of  holding  forth  the  woid  of  life.  (4.)  Hereby  he  fliould 
have  joy  and  rejoicing, as  well  as  they  reap  benefit  and  ad- 
vantage :  that  I  may  rejoice  in  the  day  of  Chrijt  .that  ]  have 
not  run  in  vain,  nor  laboured  in  vain  :  that  is,  that  I  have 
not  preached  the  gofpel  unprofitably  amongft  you.  Here 
note,  That  the  work  of  the  miniftry  is  a  laborious  work, 
a  (pending  work;  the  apo'lle  here  fets  it  forth  by  running  a 
race,  which  is  a  wafting  and  ftrength  confuming  cxercife: 
I  have  run,  I  havelabcured.  2.  That  the  labour  and  pains 
of  the  moft  faithful  and  indefatigable  minifters  of  Chrift 
may  be,  and  too  often  are,  loft  upon,  and  in  vain,  unto 
the  people  that  are  Ci.nftantly  made  partakers  of  them  j 
They  may  run  in  vain,  and  labour  in  vain,  as  to  their 
people  :  but,  blefTed  be  God,  it  (liall  not  be  in  vain  as  to 
themfelves,  Ifa.  xlix.  4.  Though  Ifrael  be  not  gathered,  yet 
Jl) all  they  be  glorious.  Note,  3.  That  the  glory  which  (hall 
be  put  upon  our  people  in  the  day  of  judgment, who  were 
converted  to  (Jod  by  our  minifterial  endeavours,  will  add 
to  our  joy  as  minifters,  and  be  our  crown  of  rejoicing  in 
that  day  :   that  I  may  rejoice  in  the  day  of  Chrift,  &c, 

ly  Yea, and  if  I  be  offered  upon  the  facrifideand 
fervice  of  your  faith, I  joy, and  rejoice  with  you  all. 
18  For  the  fame  caufe  alio  do  yc  joy,  and  rejoice 
with  me. 

Behold  here, how  St.  Paul, the  under  fliepherd, imitates 
Chrift,  that  great  and  good  Shepherd, in  hisreadinefs  to  lay 
down  his  life  for  tlie  (heep  ;  not  for  their  reconci'iation, 
but  for  tiii-'ir  confirmation  :  If,  fays  he, it  (Imll  |)lea(e  God 
thai  I  6e,  by  nisrtyrdvm, offered  upon  the  f/tcrifice  and  fer- 
vice ofyourfiilh,  that  is.  to  eftablilh  you  in  tlu-f.iith  s\  liich 
I  have  t.'Ught  you.-^nd  to  confirm  and  feal  the  truih  of  ir, 
with  my  blood,!  will  rejoice  therein  for  your  lakes, and  1 
dcfire  you  to  rejoice  with  me,  and  to  blels  God  for  me  in 
fo  doing.  Note  here,  The  emphafis  and  elegmcy  of  the 
apoftle's  word-:.  If  I  be  offered  up  :  a  maiiifeit  alluiion  to 
th'.'Jewifu  facrificesjip,  wliich  there  was  ••■i'<p  pi  ur<  d  out 
as  a  libation  upon  th:*  facrifice.and  thcnolFcrcd  up  .;;  God. 
Thus  lays  he.  If  my  blond,  like  wine,  be  poured  forth, 
whilft  I  am  employed  by  the  preaching  of  the  gofpel,  to 

render 


830 


PHIL   I  P  P  PA  N  S. 


Chap  ii. 


renJer  you  Gentiles  an  acceptable  facrifice,  and  a  fweet 
fiiclling  favour  unto  God, I  Ihould  rejoice  even  thustodie 
in  your  fervicc.-aad  for  the  confirnution  of  your  faith. 
Hence  /•'/7rrt,Thjt  life  itfelf  is  not, and  will  not  be  thought 
too  dear, or  acconated  by  the  ininifters  ofChrift  too  niuch 
to  lay  down  in  the  fervicc  of  their  people's  fouls,  and  for 
the  con!irmation  of  their  faith  :  If  I  be  ')Jf:rtJ  upon  the 
facr.'tj^ce  (inclfirvtce  rf  ymir  faith,  I  joy  and  rrjoice.  7.  That 
the  minidcrs  of  Chrill  (liould  not  preach  any  thing  'a  thtir 
pcopif,  but  what  they  dare  feal  and  coiifirm  the  truih  of 
with  iheir  very  blood,  if  God  calls  them  thereunto  :  St. 
I'anl  had  before  preached  the  dodrinc  of  the  golprl  to  the 
Philippians,and  now  he  ftood  ready  to  feal  itw  ith  hisblood, 

ig  But  I  truft  in  the  Lord  Jefus  to  fend  Timo- 
thcus  (hortly  unto  you, that  I  alio  may  be  of  j»ood 
comfort,  when  I  know  your  ftatc.  20  Fori  have 
no  man  like-minded,  who  will  naturally  care  for 
your  ftate.  2 1  For  all  feck  their  own,  not  the  things 
which  are  Jefus  Chrifl's.  22  But  yc  know  the  proof 
of  him,  that  as  a  fon  with  the  father,  he  has  ferved 
with  mc  in  tlic  gofpel.  23  Him  therefore  I  hope  to 
fend  prefently,  fo  loon  as  I  fliall  lee  how  it  will  go 
with  me. 

Our  apoflle,  having  finifhed  the  firft  part  of  the  chapter 
■which  centained  exhortations  to  duty,  comes  now  to  the 
fecond  pirt  of  it,  containing  argume.nts  of  comfort  ;  and 
here,  HrO,  he  comforts  the  Philippiansbypromifing  to  fend 
Tiniotheu<:  unto  them  (hortly.  Note  hrre,  i.  The  great- 
nefs  of  St. Paul's  foul, widened  wjih  defires  to  advance  the 
kingdom  of  Jefus  Chrill  ;  his  pious  zeal  put  him  upon 
contriving  foiDe  way  of  making  alupply  of  his  neccfTitated 
abfence  from  ihe  Phiilippians  ;  what  he  could  not  do  by 
himfelf,  he  defires  and  endeavours  to  do  by  another,  even 
Timothy  :  him  he  promifes  to  fend  as  a  living  epiftle,  to 
inftruft  and  exbort,  to  quicken  and  conrfort  the  church  at 
Philippi,  in  his  confirained  abfence  from  her.  "  Bleflld 
apoftle  !  So  that  Chrift  might  be  advanced,  thou  caredft 
not  by  whom  it  were,  whether  by  thylelf,  or  by  another: 
thou  wert  willing  to  rtand  in  the  crowd  and  be  hidden,  fo 
that  Chrift  might  ftand  upon  another's  flioulJers,  and  be 
feen!"  Itrup  in  the  Lord  to  fend  Tim-)theus  to  ynujljortly.^. 
St.  Paul,  being  about  to  fend  Timothy  to  Philippi,  fends 
firft  a  commendarion  of  him  :  and  that  which  he  particu- 
larly comniends  rnnothy  for,  was,  his  afFeftionate  love 
unto  the  Phlippians,  and  his  tender  care  and  concein  for 
them:  I  have  nt  man  like-minded,  -mIjo  vjHI  care  for  y'lur 
Jfate  .•  now. this  care  in  Timothy, for  and  towa^d^  the  Phi- 
iippian',  is  here  recommended  by  St.  Paul  in  fcveral  ob- 
fervable  inftances  of  it.  (i.)  It  wasa  fpirituai  care  clvefly 
he  careth  k'ryourj/jie  that  is, foryour  fpirituai  ftate;  not 
th.ii  he  was  without  concern  for  their  temporal  h^ppinefs, 
but  the  profperity  of  their  fmih  was  the  prime  object ot  his 
care,  (i.)  It  was  a  lolicitouk  care,iheGreek  wordligni- 
fics  an  anxiou-  care,  a  loul  cutting,  a  foul-rending  care  ; 
his  care  wa'.  not  to  cut  and  wound  tlie  fouK,  to  vex  and 
giieve  the  fpirits  of'  h  s  people,  but  he  cuts  his  own  ioul 
with  caring  for  liis  ptople.  (>  )  It  was  a  (incere  care,  a 
iiaturaVgeuuine  care  ke  naturally  careth  for  yuvr ftate  : 


naturally,  that  is.heanily.fmccrely,  rot  ariifcially,  and  in 
appearance  only  :  Some  can  artificially  aft  the  purt  of  a 
zealot,  when  their  own  intcreft  or  ap|)Iaufeinakcit  necef- 
lary  ;  but  Timothy  was  unfkilful  in  fuch  arts,  he  did  na- 
turally, cheerfully, and  conft.tntly  care/or /^rir//d/r;  there 
was  a  reality,  yea,  a  large  quantify  of  love, and  hearty  af- 
fTcdion  towards  the  Philipplans  found  with  hiai-  (4  )  Sr. 
Paul  commends  this  care  in  iimothy  towards  ihtm,  for 
the  rarity  of  it  :  1  find  nom  likt-minded.  that  ii,  few, very, 
few,  like-minded  witlf  him,  and  tqual-hearted  to  him  in 
the  caufc  of  Chrift  :  St  Paul  had  divers  minifters  now 
with  him,  but  one  Timothy  ;  others  fought  their  own 
things,  but  he  the  things  of  Jeliis  Chrift  :  Yet  1  conceive 
this  is  not  to  be  und'erftood  univerfjlly,  but  fy-nechdochi- 
al!y  ;  not  as  if  all  miiiiftcis,  except  I  imoihy  only  ,U:ught 
thf  mfelves,and  regarded  theirown  private  intert-ft  buithc 
moft  and  fir  greati  It  part  did  fo,refu(ing  to  undertake  fiich 
a  tedious  j'lirnfy  frcm  Rome  10  Philippi,  as  Timothy 
ftood  ready  to  undertake.  Learn  hence,  i'hat  it  is  a  gnat 
lin  in  all,  but  efpecially  in  the  minifteis  of  Jefus  Chrift, to 
be  of  a  IVlf-feeking  fpirit.  3.  He  con-'minds  this  care  of 
TiiTioihy's  towards  iheni  by  thtir  •.xperinuntal  knowledge 
of  it  ,and  acquaintance  with  it  ;  for.  when  old  Paul  was  at 
I'hillippi. young  '1  iinoiby  was  an  ^ITftant  to  him.  as  a  fon 
to  a  father,  obeying  h's  counfil,  toiloiving  his  direction^, 
imitating  his  example,  in  all  things  tendiiig  to  the  edifica- 
tion of  the  church.  Now  from  the  whole,  that  i',  from 
St.  Paul's  care  te  fend  'I  imtnhy,  thu--  qualified,  to  labour 
in  the  gofpel  at  the  church  in  Phdiippi.w  e>»o/e, That  fuch 
as  have  power  tolend  forth  minifteii  toflocks,  andpaftors 
to  take  care  of  the  fouU  of  a  people,  fliculd  fend  fuch  as 
are  bothab'e  and  v^illing  tofpend  ard  be  Ipent  for  the  good 
of  fouh,  and,  if  it  ma^  be,  fuch  as  are  will  known  unto, 
and  approveii  of,  by  the  flitk,for  their  zeal  and  diligence 
in  the  work  of  Chrilt.  St.  Paul  here  is  a  pattern  for  all 
patrons,  laying  before  them  the  quwlificat  ons  of  the  per- 
fons  \\hi)m  they  fliould  iccommend  to  the  cure  of  fouls, 
fuch  as,  with  'fimothy.bave  acompallion  for  fouls, a  truly 
folicitous  care  and  concern  for  tlie  li.ippinefs  and  wel- 
fare of  foul'jfuch  as  the  peoplehave  had  fome  knowledge 
of,  or  at  leaft  a  liberty  to  enquire  after  :  the  man  ofgood 
niinifterial  abilities,  not  of  great  (imoniacal  g.fts  :  For  if 
patrons,  Vn  the  execution  of  that  v?ft  truft,  (but  I'ule  con- 
iidered;  do  feek  v'nly  their  own  things,  no  ".  ondcr  that 
ihtir  cUrks  feiknot  the  thingsof  Jefus  Chrift. 

24  But  I  truft  in  the  Lord  that  I  alfo  myfelf  fhall 
come  (hortly.  25  Yet  I  fuppofed  it  necelTary  to  fend 
to  you  Epaphroditus.my  brother  and  companion  in 
labour,  andfellow-foldier.but  your  melfen!^cr,and 
he  that  miniftered  to  my  wants.  26  For  he  longed 
after  you  all. and  was  full  of  heavinefs,  becaufe  that 
ye  had  heard  that  he  had  been  fick.  27  For  indeed, 
he  was  ficknij^h  unto  death  :  But  God  had  mercy 
on  him  ;  and  not  on  him  only,  but  on  me  alfo,  left 
I  Ihould  have  iorrowupon  forrow. 

Our  apoftle  having,  in 'he  foregiing'-erres.declarcd  his 
refoluiiotis  to  fend  1  iniothy  to  the  Pmlippians  a^  fnor.  as 
he  fliould  fee  how  it  would  go  with  himfelf  at  Rome  and 

what 


Chap. 


II. 


P  H  I  L  I  P  P  I  A  N  S, 


801 


what  would  be   the  ifTue  of  his  bonds;  and  having   alfo  of  ihe  peifon,  fo  the  extremity  of  the  difeafe, /;e  im/ wj^A 

difcovered  his  o.vii  purpofe  to  come  himfelf  to  them,  as  unto  deuih.     But  why  did  not  St.   Paul,  who  hnd  the  g^fc 

foon  as  the  providence  of  God  fliould  fet  him  at  liberty  ;  of  healing,  help  Epaphroditus  now  fick,  .ns   uell  as  niife 

in  the  mean  time,  he  affures    thtm,  he  wonld  no  longer  Eutychus  when  dead  ?    Afts  xx.  9.     Jn/'.  The  apcfllcs 

detain  their  own  fpecial  niiniller  Epaphroditus  from  them,  had  not  the  gift  of  healing  to  make  ufe  of  ir  at  their  plea- 

whom  ihty  had  fo  kindly  fcnt  with  a  lihetal   fupply  unto  lure,   but  as  God   was  pleafed  by  a  fpecial  iiiftincfl  and  a 

him,  in  the  prifon  at  Rome  ;  I  fuppoftd  it  ttecjfury  li  fend  fining  f.iith  to  excite  them  to  it,  when  it  was  his  pleafure 

unto  you  Epapliroditui,  my  brother,  my  companion  in  lab-iur,  to  have  them  ufe  it  :  Thcfe  gifts  were  gi"enfor  ih*"  fake  of 

my  fcUjvj  foldier ,  your  mtffcnger,nnd  he  that  niini/tered  to  unbelievers,  to  convince  them  of  the  truth  of  Chriftianiiy, 

my  tiants.     Here  nitc,  i .  How  copious  St.   Paul  is  in  the  but  God  did  not  think  fit  to  have  themordiiurily  exerciled 


upon  believers.  ^.  The  recovery  of  Epaphroditus,  and 
the  author  of  it,  Godhud  mercy  en  him;  he  \»  ho  is  Lord  of 
life  and  death,  faid  in  mercy  to  him,  "  Return  .tnd  live." 
When  God  prefer  ves  the  lives,  and  reftore;-  the  health  of 
his  faithful  miniftc-rs,  i:  is  an  ac^  of  no  final!  mercy  both  to 
their  people  and  themfel ves  :    To  their  peo]ile,  as  they  be- 


my 

commendation  of  Epaphroditu~ ;   he  calls  hi.i.  his  brtther, 
h\s  brother  inChrilt,  bis  brother  in  the  miniltry,  his  com- 
panr,n  in  hbour,  his  fcllow-bbourer  in  Chrill's  vineyard, 
travelling  from  one  part  of  it  to  another,  to  plant  and  pro- 
pagate the  gol'pelof  Clirirt;  \\\5  f-ll'Au  fcldiur,  alfo,  a  faith- 
ful and  condant  aflnciate  with  him   in  the  Chnffian  war- 
fare :    Their  apollle  or  nielTenger,  the  bifliop  of  Philippi,  came  the  greater  inftruments  of  their  good  :    To  them- 
fay  the    ancient   fathers;  their  meflenger,   to  carry   the  felves,    as  incrcafes    their    own    reward  ;    the  longer  » 
church's  ahni  to  St.  Paul,  fay  others  :  Behold  here,  in  St.  minifter  lives,  the  more  glory  he  brings  to  God  ;    and  the 
Paul's  fending  away  EjJjphroditus  laden  thus  with  com-  more  glory  he  brings  to  Gcd  on  enrth,    the   more    glory 
nitndition,  the  great  modelty,  linceriiy,  and  humility,  of  fliall  he  partake  of  with  God  in  heaven  ;    in    fhort,    the 
this  chief  apoflle.   St.  P.iul  had  many  prerogatives  above  longer  he  lives,  the  more  fouls  he  converts,  and  every  foul 
Epaphroditus.  he  was  immediately  called  by  Chrill,  extra-  is  as  a  nesv  gem  added  to  that  crow  n,  w  hich  Ihall  one  day 
ordiiury  fitted  and  furnHhed  for  his  calling  ;  he  laboured  beput  upon  his  head,  Dan.  xii.  3.    They  that  turn    many 
more  abundantly,    and  futfered  more  abundantly  than  all  to  rif^hwAifnefs  Jhcdl  flAne  as  the /tars  for  ever    and  ever. 
the  relf  ;  yet  he  almoft  equalizes  and  levels  Epaphroditus  Laftly,  The  fliare  which  St.  Paul  had   in   the    mercy    of 
with  liimftlf,  calling  him  brother,  f  ello-u-labfurer,  fflloiu-  Epaphrt-ditus's  recovery,  God  had  mercy,  njt  en  him   only, 
folJier,  and  highly  m  ignifies  the  gifts  and  graces  of  God's  hut  on  me  alfo,  Icjt  I  fould  haveforro'.u  uponforrow  :     Paul 
Spirit  in  him,  without  the  leaft  diminution  ;  teaching  fuch  had  much  forrow,  a  great  load  of  forrow  upon  himatihac 
as  are  dignified  in  the  church,  and  ex.ilted  by  their  merits  time  ;  he  w^as  now  among  flrnnoers.jea, among  prifoners, 
above  others,  not  to  defpife  the  perfons,  nor  to  extenuate  in  the  midft  of  perfecutors,  and  his  mind    opprelTed  with 
and  leflen  the   gifts    and  graces,  and    ufefulnefs  of   their  forrow, partly  forthe  Philippians, partly  for  Epaphroditus; 
inferior  brethren.   Pride  in  any  perfon  is  odious,  but  in  a  therefore  the  Lord,  in  tender  piry   to  liim,   did  not  take 
niinilter  it  ismonllrcus ;  they  that  h  ive  received  moreth^n  away  by  death  his  dear  and  ufeful  companion, Kit  hefiiouid 
others,  and  know  better  than  others,  oi'ght  to  be  patterns  have  forrow  upon  forrow, and  caul'e  his  wounds  to  bleed 
of  humility  uii'o  others.      2.   '['he  realons  here  affigned,  afrefh.      Zf^r/j  hence.    So  companionate  is  God   towards 
%vhv  St.    Paul  judged  it  neceffary    to  lend   Epaphroditus  his  dear  children,  that  though  he  often  caul'es  them  grief 
back  to  his  charge  at  Philippi.      (i.)  He  longed  after  his  and  forro-v,  yet  he  will  not  overcharge   them  therewith 
flock,  ver.  26    He  longed  after  you  all,  even  unioheavinefs  ;  nor  add  affliflion  to  the    affilcted,  nor  fufrer  tl:em  to  be    ' 
we  do  not  read  of  his  longing  after  his  family,  or  bis  friends,  exercifed  and  tried  above  what  they  nre  able, 
or  the  fleece,  but  his  (lock,  his  church  and  charge  at  Phi- 


lippi;  this  lay  near  his  heart,  this  he  longed  to  be  with. 


28  I  fcnt  him  therefore  the  more  caiefullv,  that- 


(2  }  Phi,  longing  and  heavinefs  was  mutual,  the  Philip-.  ^^'^'^"  y^'  ''■''-"  ^^'"^  ^^§^'"'  X*^  ^^Y  lejoice,  and  that  I 
pidiH  longed  for  him,  and  were  full  of  heavinefs  betaufe  ^T^ay  be  the  lefs  forrOwfuL  29  Receive  hiin  there- 
of his  (icknefs.  When  the  head  of  a  faithful  minifler  of  fore  in  the  Lord  with  all  gladiiefs,  and  hold  fuc'i 
Jefu,  Chnrt  akes,  his  people's  he.ris  ake  ;  mutual    long-  in  reDutation.      00  Bccaufe  for  the  work  of  Chrift 


jiigs  between  minifters  and  people  in  cife  ofabfence,  and 
mutual  heavin.'fs  and  mourning  in  cafe  of  ficknel's,  is  a 
certain  argument  and  evidence  of  mutual  love  one  towards 
another.  /\'otr,  3.  How  our  apoftle  confirms  the  report  of 
Epaphroditus's  ficknefs,    and    celebrates  the   mercy   and 


he  was   nigh  unto  death,    not  regarding  his  life  to- 
lupply  your  lack  of  fervice  toward  nic. 

Here,  firft,  St.    Paul  a.ligiis  the  reafon  v\hy  he  was  fo 
careful    to   fi-nd  back  Epaphroditus  to    the  Philippians, 


goodnefs  of  God  in  his  unexpefted  recovery  ;   indeed  he  namely,  to  affuage  his  own  grief,  and  to  increafe  iheirjoy, 

was  fick  niuh  unto  death,   hut  C^J  had  mercy  en  him,  S:c.  that  wher  ye  fee   him  ye  might  rejoice,  and  1  be  the  Itfs  /or. 

Her-  o/y  >-i'?,' I.    The  eminency  of   thep?ifon    who    was  is-oful.      Next,    the  apoitle    exhorts  them  to  recrive  hiin 

litk,  Epaphroditus,  a  great   man,  a  good  man,  a  man  of  ^^'''^  all  joy  and  giadnefs,  and  to  give  liim,ard  all  fuch  as 

God,  St.  Paul's   brother,  companion,  ftUo-M-f'.ldier,  falls  he  w  a-,  due  honour,  and  deferred  refptct ;  and  doubilefs, 

iitk,  when  engaged  in   Chrill's  and  the  church's  fpeeial  'fie  Philippians  received  him  with  inexpreflible  joy  a^  the' 

fervice:   Saints  as  well   as  iinner.'-,  minilters  as    well  as  niinifler  of  Chrift  I'ifen  from  the  dead    retoveretl  from  the 

people,  are  fu'ojecl  to  fjcknefs,  difeafes,  nay,  death  itfclf  grave  ;   received  to  lifp  and  fervice,  when  all  hcpes  ef cn- 

aijy  meet  them  in  the  workof  Chrill.  2.  Asthe  eiuiiiency  l-'^y^'-^Z  ^'^-^  ^''-re  cut  c£".     O  thelclly  ai^d^railty  rjf  human 


a.itur'c 


83s 


P  H  I  L  L  I  P  P  I  A  N  S. 


Chap. 


III. 


nature  !  We  prize  cur  mercies  more  by  the  want,  than 
by  the  worth  of  theni.  Laltly,  He  sfllgns  a  fpeciaf  teal'on 
wliy  he  would  have  them  receive  him  with  I'uch  dem«ii- 
Oraiioiis  of  joy,  namely,  becaiife  it  was  in  their  and  his 
ff  rvice  that  he  was  brought  to  the  very  brink  of  the  grave, 
/jA-  the  -work  nf  Chriff  he  was  nigh  unto  death ;  the  work 
here  meant  is  properly  his  journey  to  Rome,  which  was 
long  and  tedious ;  his  watchuigi  and  pains-taking  with  and 
for  the  api'ftle  there  were  very  I'pending,  he  endeavoured 
to  fupply  the  abfence  nnd  want  of  the  whole  church  to  St. 
Paul;  his  zeal  for  God,  and  his  alTedlion  to  St.  Paul, 
carried  him  out  beyond  hinifelf,  beyond  his  (trength,  to  the 
•Tpparcnt  prejudice  both  of  his  health  and  life.  Learn 
hence,  I,  I'hat  to  relieve  the  members,  but  efpecially  the 
iiiinillers  of  Chrill,  in  their  necelTities  and  wants,  is  the 
■woik  of  Chrift; /or  the  ■uiork  of  Cb'ijfhe 'Mas  ntgh  unto 
death:  Mmillers  are  not  only  engaged  in  the  work  of 
Chrifl  when  they  preach,  &c.  but  when  they  vifit  their 
flock,  inquire  into  the  wants  of  the  poor,  and  adminifber 
to  the  neceflitiesof  the  diftreffed,  this  is  the  work  of  Chrift. 
1.  That  ikkntfsnwy  overtake,  yea,  death  itfelf  may  meet 
the  faithful  lervants  and  ininiftrrs  of  Chri(t,  when  they 
are  engaged  in  his  own  work  :  It  was  in  the  work  of  the 
Lord  that  Epnphrodiiusmet  with  his  (Icknefs ;  and  h.<d  he 
met  with  death  iifelf,  he  had  been  happy;  for,  Bkffidare 
they  that  die  in  the  work  of  the  Lord,  they  (hall  rejt  Jrom 
their  labours,  and  their  works Jhall  follow  them. 

CHAP.     III. 

The  defign  of  our  apflk,  in  this  chapter,  is  to  min  the 
church  of  the  PhiWpp'ians  again/l  tknfe/alfe  Judiiizing 
teachers,  who  confounded  Cbriii  and  Mofes,  cirhcmcfum 
an/I  the  gcfpd  together ;  which  he  doth  by  fever ol  argu- 
ments. 


X   INALLY,  my  brethren,  rejoice  in  the  Lor<3. — 

There  is  no  duty  which  believers  do  more  willingly  hear, 
or  njore  di/HcuhJy  obferve,  than  the  duty  of  fpiritu^l  re- 
joicing ;  had  our  apoltle  called  upon  the  blcfled  angels  to 
rejoice,  who  have  neither  fin,  nor  forrow,  nor  fesr,  nor 
lutferings,  nor  enemies  to  annoy  them,  that  might  have 
I'eerned  agreeable  ;  but  is  it  at  all  congruous  to  per.''uade 
tinners,  loaded  with  guilt,  and  defiled  with  corruption, 
clothed  with  infirmities,  afTaulted  with  temptation,  pcr- 
i'ecuted  by  the  world .>  To  bid  them  rejoice,  may  feem 
llr.inge  :  But  the  wonder  will  ceafe,  if  we  confider  the 
objett  which  he  dire(^s  them  to  rejoice  in,  and  that  is,  the 
Lord;  not  in  themfelves,  but  in  the  Lord  Jefus  Chrift : 
I^ly  hrethren  rejoice  in  the  Lord.  Learn  hence,  i.  That 
the  Lord  Jclus  Chrift  is  the  great,  lure,  and  perpetualjoy 
of  his  o«n  people;  the  objec't  of  joy  is  a  prefent  good,  a 
precious  pood,  a  proportionable  good,  a  perpetual  good, 
luch  IS  our  Lord  Jel'us  Chrift.  2.  That  it  is  the  duty  of 
all  lincere  and  fermus  Chriftians  to  joy  and  rejoice  in  him. 
Finally,  brethren,  rejoice  in  the  Lord;  rejoice  in  hisperlon, 
in  the  treafures  of  wifdom  and  knowledge  that  are  found 
in  him,  which  render  him  an  objcft  wonhy  of  angelical 
adoration;  rejoice  in  Ins  mediation,  in  the  great  things  he 


has  done  and  fuftVred  for  yoti  in  the  gr?c"t  of  his  Spirit 
conferred  upon  you,  and  in  the  hopes  of  ih,it  glory  to 
w  hich  he  has  intitled  you. 

— To  write  the  fatne  lhin.;s  to  you,  lo  me  in- 
deed IS  not  grievous,  but  for  you  it  n  lafe. 

To  write  the  fame  things,  that  is,  not  the  f;imc  things 
which  I  wrote  before, but  the  fame  things  which  I  preach- 
ed  to  you  before,  and  which  you  often  heard  by  word  of 
mouth  fro'ii  me  before  ;  though  I  inrulcate  and  prefs  the 
fame  truths  upon  you  by  my  writing,  which  I  have  done 
bv  my  preaching,  ir  is  neither  grievous  nor  bnnlenfome  to 
me,  nor  unnecefl'ary  or  unprofitable  for  you.  Learn  hence. 
That  the  often  repeating,  and  frequent  inculcating  of 
fuch  truths  as  are  moft  ufefuland  necefl'iry  for  ihc  iriitruc- 
tion  and  edification  of  the  heaifrs,  ouglu  to  be  efteemed 
neither  burdenfome  by  the  minifter.  nor  weariiome  by  the 
people.  Chferve  farther.  That  we  have  here  St.  Paul's 
judgment  againft  oral  tradition,  which  the  church  of  Rome 
prefers  before  the  written  «ord;  fo  did  not  St  Paul, 
kno%vi:-:g  ih.u  w!i.it  is  delivered  by  word  of  mouih  might 
foon  flip  out  of  the  memory  ;  but  what  is  written,  is  re- 
maining: Bleflcd  be  God  for  his  written  word. 

2  Beware  of  dogs,  beware  of  evil  workers,  be- 
ware of  the  concifion. 

Obferve  here,  i.  The  cautionary  direction  given  the 
Philippians  to  beware  of  falfe  teachers,  who  adulterated 
and  corrupted  the  doflrine  of  Chrift,  by  joining  the  works 
and  obfervancet  of  the  law  with  the  dcdrine  of  the  gol- 
pel,  in  point  of  juftiticnion,  making  them  at  leaft  the  par- 
tial ground  of  their  confidence  and  rfjoicing  ;  beware  of 
fuch,  fays  our  a]K)ltie.  2.  The  cuit.ng  reproof  give  n  to  thele 
Judaizing  teacliers,  in  that  odious  charackr  he  gives  of 
them,  and  in  that  brand  of  infamy  which  he  claps  upon 
them,  (i.j  He  calls  them  d^,gs ;  a  term,  not  of  diminution 
only,  but  of  ntmoft  difgrace  :  Is  thyftrvant  a  dog  ?  2  Kings 
viii.  13.  fuppoling  that  nothing  could  be  thought  more 
vile  and  bafe.  1  he  Jews  c:illcd  all  the  Gentiles  dogs,  be- 
caufe  unclean  ;  St.  Paul  here  calU  the  falfe  teachers  dog', 
filly,  becaufe,  as  dogs,  they  did  rtnd  and  tear  thf  finiplicity 
of  tliegofpel,  and  divide  the  glory  t^f  man's  falvation  be- 
twixt  faith  and  works  ;  becaufe,  as  dogs,  they  did  hark  out 
reproaches  again  ft  the  apollles  and  their  docirine,  delivered 
in  its  native  purity  and  fimpliciiy  ;  becsufe,  as  dogs,  they 
did  take  a  gre.it  deal  of  pains  to  compifs  abundance  of 
ground  to  gnin  ihcir  game  ;  or.  in  our  Saviour's  words, 
They  comp:,/'fra  and  land  10  make  pr./tlytes.  (2.)  Evil- 
workers,  beciule, pretending  to  labour  in  thegolfiel,  they 
did  fnbvert  and  overthrow  the  great  d«>lign  of  tlic  gol'pel, 
pretending  to  be  fellow  wurkers  with  the  api  ftK-s,  but 
pullirg  down  what  they  built  up.  (3.)  1  he  concifion  ;  \o 
in  contempt  he  calls  circnmcifion,  which  thefe  Jnda'zing 
teacher.s  pleaded  the  nectllity  of;  as  Ikzekifh  called  :hc 
brazt  n  lerp.ent  \ehuP^ti:n  ;  becaufe  circinicition,  be;rg  no 
longer  an  ordinance  of  God,  was  no  betirr  ihaiv  a  cuttng 
oft"  the  flefli  ;  nm\  they  thar  made  it  neccflary  tr  ]u(titica- 
tion,  cut  themfelves  oft' from  Chrift,  and  Jrcm  the  ckuich. 
of  Chrift;  by  iirgipg  thf.  ttcefiity  of  cirtumcilion,  iln'yf 
cut  and  rent  afuuder  the  church  of  God.     hole   here     t. 

How 


Chap.  in. 


PHILIPPIANS, 


831 


How  dltFerent  the  temper  of  tliis  apoftle  was  in  difTernu 
cafes;  in  thin?!:  of  an  indifferent  nature,  and  Icfs  necellarv, 
■who  more  mild,  indulgent  ami  complying,  breathing  tDrih 
the  fpirit  of  the  meek  Jefusr  But  when  opinions  were 
broached,  which  tend  to  pervert  fouls,  and  to  fubvert  the 
gofpcl,  then  he  fj.eaks  fire  and  thunder,  and  no  terms  arc 
bad  enough  for  fiich  feducers  :  Let  us  f(>llow  St.  Paul,  as 
he  followed  Chrill,  and  learn  when  to  be  mild,  and  when 
to  be  zealous.  2.  Wirh  what  an  excefs  of  care  he  cautions 
fTic  Philippians  arjainll  thefe  falfe  teac'iers,  faying,  Beware, 
tnv-'if,  leware  \  three  times  together  in  one  Ihort  verfe  ; 
thereby  inilniiling  the  minirtersof  Chrill,  that  their  ufmoft 
zeal  and  dili^enci.:  is  necellarv  in  warning  their  people  to 
guard  againft  feducers. 

3  For  we  are  the  circumcifion,  which  worHiip 
Cod  in  the  Spirit,  and  rejoice  in  Chrift  Jclus,  and 
Jiavc  no  confidence  in  the  flefli. 

That  i?,  we  Chriflians  are  alone  the  true  and  fpiritual 
circumcifion,  and  accoimted  circumcifed  by  God,  becaufc 
we  have  that  which  the  outward  circumcifion  fignified, 
namely,  the  circtuncifion  of  the  heart,  and  the  mortiticaiion 
of  all  carnal  lufls  and  defires  ;  we  have  the  fubfbnce  of 
that  ordinance  which  is  infinitely  more  pleafing  to  God 
than  the  ceremony  and  the  fliadow  ;  though  you  have  the 
fig'i,  we  have  the  thing  fignified.  But  how  doth  that  ap- 
pear r  Three  ways;  we  worfliip  God  in  the  Spirit,  we 
rejoice  in  Chrilt  Jcfu;;,  we  have  no  confidence  in  the  flefli. 
(i.j  We  wordiip  God  in  the  Spirit ;  that  is,  i.  We  give 
hira  the  worfliip  of  our  fouls  and  fpirits,  and  do  not  put  him 
off  with  mere  bodily  worfhip,  or  with  the  olil  antiquated 
Jewilh  worlhip.  2.  We  worfhip  God  in  the  Spirit  ;  that 
Xi,  through  the  aflirtance  of  the  holy  Spirit  ;  he  excites  and 
-quickens  to  the  duty,  he  aOlits  and  enables  in  the  duty, 
and  he  encourages  and  emboldens  the  foul  to  expedl  audi- 
ence and  acceptance  after  the  duty.  Again,  (2.J  We 
rejoice  in  Chrill  Jefiis  ;  this  was  a  fecond  evidence  of  their 
being  thetruecircumcilion.  Letthem  glory  in  their  carnal 
ordinance  of  outwardcircumcifion,  we  will  rejoice  inChrill 
l^u^,  who  had  freed  us  from  the  flavery  of  the  ©rdinance. 
(3.)  We  have  no  confidence  in  the  flcfh,  not  in  circum- 
cifion, or  any  f.-fldy  privileges,  or  carnal  prerogatives;  we 
confide  only  in  Chrift,  and  in  nothing  but  Chrill.  Note, 
Tliat  h)' Jlejh  here,  is  meant  particularly,  the  circumcifion 
ol'  the  flifh  ;  but  more  generally,  hy  Jit-p},  may  be  under- 
fto<xI,  all  thc-esternals  of  religion,  which  men  place  their 
truft  and  confidence  in,  all  outward  privileges  and  ordi- 
nances are  flelli,  in  theapodles  fenfc  here  ;  prayer  is  flclli, 
ordinances  are  ficfh,  the  righteoufnefs  ot  the  law  is  lic(h  ; 
tiay,  grace  iifelf,  trufletl  to  and  confided  in,  is  flclh:  The 
finccreand  ferious  ChrilHan  rejoices  in  Chriil  Jcfus,  Cf:n- 
fidesin  him,  but  dares  not  place  any  confidence  in  the  flelh. 

4  Thou^hl  ini 'ht  alfo  have  confidence  in  the 
flefli.  If  any  other  man  thinketh  that  he  hatii  where- 
of ho  mii^hf  truft  in  the  flefh,  I  more:  5  Circum- 
cifed the- eight  diy,  of  the  flock  of  Ifrael,  of  the 
trihe  of  Benjamin,  an  Hebrew  of  the  Hebrews  ;  as 
touchin<j  the  law,  a  Pharilcej      6  Concrrnin;^  zeal 


pcrfecuting  the  church  ;  touching  the  righteoufnefs 
whichisin  the  law,  blamckfs. 

As  if  the  apoffle  hsd  faid,  "  Let  no  man  tMnk  that  I 
tinJervaiuc  thejev.ifh  privileges,  lecaufe  I  want  them  ; 
fncw  me  ever  a  Judaiziiig  teacher  ofthem  all  that  can  pre- 
tend to  more,  or  fo  many  of  th-.m  as  mvfelf ;  fo  that,  were 
I  his  a  ground  of  confidence,  I  can  vie  with  any  one  of 
thern  in  carnal  privilege  ,  Jewifh  prerogatives,  and  cutward 
pertormancfs  ;  yea,  I  can  boaf^  of  as  much  felf-righieouf- 
nelsasthe  bed  of  them,  and  beyond  th.:mall,  fori  waj 
circumcifed,  and  had  the  feal  of  ihe  covenant  applitd  to  me, 
yea,  I  was  circumcifed  r\\e  eight  iluy,  the  very  day  pre- 
leribed  by  the  law;  (the  Jews  mainr.iining  that  circum- 
cifion before  the  eightli  day  was  of  lefs  value)  :  Of  the 
Jiock  of  Ifrael,  one  of  that  nation  which  God  fct  apart  for 
hiinfelf,  when  he  rejefted  all  the  nations  of  the  earth  be- 
fide  :  Of  the  trihe  of  Bcnjmnin,  of  a  nolle  tribe,  as  well  as 
defcended  of  an  honourable  people  ;  a  tribe  which  kept 
clofe  to  God,  when  other  tribes  revolted  to  the  worfliip 
of  Jereboam's  calves  ;  a  tribe  honoured  with  the  firfl  of 
Ifracl's  kings,  king  Saul  :  An  Hebrew  of  the  Hebrnvs, 
that  is,  born  a  Jew  botU  by  father's  fide  and  inolher's 
fide  :  As  tiuchirig  the  laiv,  a  Pharifc  ;  that  is,  as  touching 
the  interpretation  and  obfervation  of  the  law,  a  Pharifces; 
or  one  ot  the  flriflcft  fefts  among  the  Jews  for  the  pro- 
feffion  of  religion  :  Concerning  zeal,  perjecuting  the  clurch  ; 
that  is,  as  touching  zeal  for  the  Jewifli  religion,  I  have 
fhewed  that  above  others  In  my  fiery  and  furious  perfe- 
cution  of  the  church  of  Chrift  :  I  was  a<Slive  according  av 
my  judgment  anti  confcience  directed  me  :  And  ai  touching 
the  righteoufiefs  which  is  in  and  hy  the  iazu.  that  is,  as  to  my 
perfuiia!  obedience  unto  the  law,  I  was  hlamekfs,  without 
fpot,  as  the  original  word  lignifies,  that  is,  in  m\  own 
account,  and  in  man's  effeem,  my  converfiition  not  it;:ine(l 
with  any  grr.fs  fin,  but  very  exa<El  in  my  deporttnent  and 
behaviour,  living  up  to  iny  knowledge,  mv  pradice  corre- 
fponding  with  my  prefeffion."  Behold  here  a  man  that 
had  a  large  flock  of  Jewifli  privileges  and  prerogatives  : 
All  thefe  grounds  of  confidence  the  apoflle  had  before  his 
converfion  ;  and  he  miglu  have  refted  theroi,  and  have 
gloried,  and  confided  therein,  as  well  as  the  Jewdaizini» 
do(5lors  did,  who  c-Ioried  in  their  externa]  privileges:  Bt;r 
how  far  St.  Paul  •■as  from  this  fpirit  and  temper,  the  ntxt 
verfes  informs  us. 

7  But  what  things  were  gain  to  mc,  thofe  I 
counted  lofsfor  Cluirt.  8  Vea  doubtlcfs  and  I 
count  all  things  but  lofs  for  the  excellency  of  the 
knowledire  of  Chrift  Jefus  my  Lord  :  for  whom  I 
have  fufFered  the  lofs  of  all  thin;rs,  and  do  count 
them  but  dung  that  I  may  win  Chrift, 

That  is,  the  foremeniioned  privileges,  which  heretoivire 
he  accounted  gain,  and  thought  to  gain  julfifica'ion  and 
falvation  by,  now,  fincc  his  illumina'it.u,  he  rountcd  thcni 
all  ]ofs ;  he  law  he  had  lolt  his  loul  forever,  had  he  tndted 
to  thefe ;  but  Chriit  being  Biade  known  to  him  as  the 
only  'vay  to  gain  pardon  cf  fin  r.tid  accepr.iiice  with  (Jo  I, 
he  renounces  all  his  fonner  privileges,  his  former'  les.'al 
riuhteoufntfs,  hcduifl  not  lean  upon  theft  broken  reals. 
5  ^^  ).e 


8.]t 


P  H  I  L  I  P  P   I  A  N  S. 


Chap,  hi 


lie   woiill  luVc  no  PncH   confidence  in  Hie  fltfh,   but  in 
Cluill  only  ;  what  things  VLtre  reputed  gain  tome,  ihafe   I 
acc'Ainled  hfifor  Chrip'iJaJte.      An;l   he  repeats  the   wonls 
over  asjain  Xith   confidence  and   airiirancc,  tliat  he  njight 
not  bethought  to  fpeuk  iinadvifcdlv,  and  in  a  heat  ;    yea 
Jciihtkfu  <i>ul  I  count  all  things  hut  Icfs :    He  did  not  rjn!y 
count   ihcm  lof'-,  but  he  had  adually  renounced   them  as 
fiioh  :   An  alUifioii  to  a  merchant,   who  is  content  to  fnftlr 
the  lofs  of  ail  his  g<xids,  to  fjvc  his  life.      Dut  how  did  St. 
Paul  fiiftVr  the  lofs  of  them  ?     //»//'.  He  did  not  make  lliip- 
wrcck  of  lioly  duties,  and  call  off  the  performance  oft  hem, 
btit  he   cart  off  all  dependency  tipon  them,  and  cafl  away 
yll  expectation  of  happinef'^  and falvation  from  them,  which 
lie  had  before.       Oi'ferve  farther,  He  did  not  only  coimt 
ihcm  kifs  but  caft  them  aw.iy  as  dnng,  as  filthy  carrijn, 
as  garbage  cart  to  dogs,  as  the  word  fignifies.     Such  things 
as  thcfe,  the  falfe  teachers  fwhnm   he  called  (hgs)  might 
fldight  in  ;    but  as  for  iiimfelf,  he  could  relilh   and  lavoiir 
nothing  in  them,  in  comparifon   of  Jefus  Chrift.     In  the 
word,    olfei-ve,     I.    The  low  eftecm    and  mean  account 
"which  St'.  Paul  had,  and  cvcrv  enlightened  Chriftian  has, 
of  the   greateft  advantages   which  this  world  doth  or  can 
srtbrd  i'//;  amparifjii  If  J  ejus   ChriJ),  and  him  crucified,   I 
tiur.t  all  things  but' hfs\  all  my  fpiritual  privileges,  with  all 
my  worldly  advantages,  I  do,  upon  the  greated  deliberation 
and  thought,  undervalue  them  all  for  the  fake  of  Chrift  and 
his  grace.     2.  The  high  and   honourable  cfleem  which  he 
kadof  tlie  knowledge  of  Jeftis  Chrift  ;    he  declares  there 
was  a  tranfccndent  excellency  ir\  it  ;  for  the  excellency  of  the 
kn7wkdge   of  Chrifl  Jcfus  my  Lord.       The  knowledge  of 
(lur  LokI  Jcfus  Chrill,  and'of  the  way  and  method  of  fal- 
vation  bv  and  through  him,  is  an  excelling  knowledge  ; 
cvcrv  thing  of  Jcfus   Chrill  is  excellent    and  worthy  to  be 
known;  the   dignity  of  iiis  perfon,  as  God,  as  man,  as 
(Jod-man,  or  Mediator  between  God  and  Man  ;  the  dig- 
nity of  hi^  offices,  as  the  great  King,    Pricft,  and  Prophet 
tif  ills  church  ;  the  emincncy  of  his  example,  the  depth  of 
his  humili.ui.in,  the  height  of  his  exaltation,  the  tranfcen- 
ckncy  of  hi:,  love  in  all  his  undertakings  for  us,  and  the  way 
and  method  of  his  juftificaiion  of  us  by  faith    in  his  blood. 
\Vc  may  conclude  of  the  aft,  by  the  objeil  ;    Chrid  is  the 
nioft  excellent  objeft,   therefore  the  knowledge  of  Chrift 
is,  and  muft  be  the  moft  excellent  knowledge  ;    not  only 
all  the  excellencies  of  the  creatures  are  found  in  him  in  the 
mod  excellent  inanner,  but  all  the  excellencies  of  the  God- 
head, the  fiilnefs  of  the  God-head,  dwell  In  him  bodily, 
that  is  perfonally  and  fiibftantially.     3.  The  effed  which 
this  knowledge  of  Chrift  hr.d  upon  our  apoflle  ;  it  enabled 
him  tofuffcrthe  hfs  of  all  things  :    Thofe  that  have  attained 
the   excellent   knowledge   of  Jcfus  Chrill,  will  not  think 
Hiuch  to  fuffer  the  lofs  of  any  thing,  yea,  of  all  things,  for 
the  obtaining  of  him,  and  falvation  by  him.      4.  The  end 
and  dcfign  of  St.   Paul,  in  parting  with  all  for  Chrift,  or 
t!ie  inotive  and  encouragement   which  induced  him  there- 
unto, namely,  that  he    might  %iinChriJ1\    that  is,  that  he 
might  obtain  an  intcrcft  in  him,  and  thcbledlng' purchafed 
by  him  ;  for  this  wa<.  he  willing  to  part  with  all  his  privi- 
leges, .ill  his  accompnilimciits,  all  his  enjoyments,  all  his 
uwn  ri'.'hio  nifneft,  his  exactnefs  in  the  outward  obfcrvation 
•fibuUw  ;  h«  reni;iinccd  it  all,  not  in  point  of  perform- 


ance, but  in  p«)irit  ot  dependence  ;    he  renounced  all  confi- 
dence in  it  for  his  jullification  before  iinA. 

9  Andbcfound  in  liiin,  not  havin;;  mine  own 
rightcoulnefs,  which  is  of  the-  law,  but  that  whirii 
i.s°  through  the  faith  of  Chrift,  the  rijjhtt  on  fuels 
wliich  is  of  God  by  fuith  : 

Ohferve  \\tTC,  i.  The  fubjccEt-matfcr  of  St.  Paul's  define 
was  to  be  foimd  /;;  Chrif.  Beza,  upon  the  place,  brings 
in  the  jiiftice  of  God  piirfuing  Paul  as  a  malefaiftor  ;  and 
Chfid,  as  a  city  of  refiigt  which  he  defrcs  to  flee  tintf., 
and  be  foimd  in.  Bv  being  found  in  Chrifl,  then,  imder- 
Itand  ingrafting  and  iticorporating  into  him  by  faith,  to  find 
acceptance  with  Go<l,  through  him,  as  cur  furciy  and 
reprefcntative,  and  to  perfevcre  in  our  obedience  to  him  to 
the  end  of  our  lives.  Learn,  That  fuch  as  delire,  above 
all  things,  to  be  foimd /n  C/v//?,  are  willing  to  do,  tofuftlr 
any  thing,  yea,  all  things  and  care  not  in  what  conditioxi 
they  be  found,  how  poor  and  low,  how  afflidcd  and  de- 
fpifed  foever,  fo  they  may  be  found  in  Chriff.  Ohjen-e,  2. 
The  manner  how  St.  Paul  defired  to  be  found  in  ChriJ)  ; 
this  is  exprclfed  both  negatively  and  pofitivcly.  (X.) 
Negatively,  mt  having  mine'civn  rightetufnefs 'Juhich  is  of 
ihelazr;  that  is,  not  depending  \ipcn  any  thing  that  he 
could  call  his  own,  neither  upon  his  fpiritual  privileges, 
•nor  natural  accompiilTiments,  nor  religious  performances, 
nor  upon  his  moft  pcrfed\  righteou fuels,  and  beft  obedience, 
for  his  juftification  before  God,  knowing  it  to  be  both 
imsvarrantable  and  unfafe  fo  to  do  ;  unwarrantable,  becaufc 
our  good  works  never  had  the  iinprefs  of  Gixl's  ordination 
for  that  end  ;  they  were  never  dcfigncd  to  juftify  our  per- 
fons,  but  to  juftify  cur  faith  ;  and  unfafe  it  is  to  triift  m 
our  own  righteoufnefs  and  bcft  fervices,  becanfe  of  ilie 
many  fin  fill  imperfcdions  cleaving  to  them:  Alas!  they 
cannot  juftify  thcmfclvcs  ;  how  then  fttould  they  juftify 
us  ?  Our  beft  duties  dcferve  to  be  thrown  as  fo  much 
dung  upt>nour  faces  ;  Surely,  wc  may  plead  the  excellency, 
and  preach  the  ncccffity  of  good  works  though  we  do  nor 
fet  them  in  Chrift's  chair :  Such  then  as  would  be  found 
in  Chrifl,  though  they  are  ever  fo  careful  to  maintain  good 
works  (which  it  is  their  duty  and  intereft,  their  daily  caro 
and  eridcavour  to  doj  yet  they  dare  not  reft  in  them,  nor 
rely  upon  them  for  juftification,  or  make  any  thing  in 
themfelves,  or  done  by  ihemfelves,  the  ground  of  thtir 
confidence.  Chrift's  perfcdl  obedience,  intitles  us  to  hea- 
ven ;  cur  own  imperfe£t  (if  fincerej  obedience,  will  evi- 
dence that  title.  Some  rely  upon  a  natural  righteoufnefs, 
that  which  they  call  gocxl  nature ;  others  rely  upon  a 
neg.ntive  righteoufnefs,  becaufe  they  arc  not  fo  unrighteous 
as  fome  ;  others  rely  upon  a  poiitive  righteoufnefs,  a  moral 
righteoufnefs,  in  obferving  the  duties  of  the  fecond  table,  a 
religious  righteoufnefs,  in  performing  the  outward  duties 
of  prayer,  hearing  the  word,  recei\ing  the  facramcnts. 
But  though  St.  Paul  was  one  of  the  moft  religious  men 
that  the  JfvviiTi  religion  ever  had,  yet  he  durft  not  be  foimd 
with  this  righteoufnefs  alone,  hut  defircs  to  be  found  in 
Chrijl,  not  having  his  own  righteoufnefs,  tihich  it  of  the 
law.  Ohferve  fsrihcr.  The  way  how  the  apoftlc  delircd 
10  be  found  ia  Clirift,  is  not  only,  [\ .)  Negatively ;  but,. 

(2.j  Pulitivcl); 


Chaf.  iu. 


P  H  I  L  I  P  P  I  A  N  S. 


^^5 


(a.)  Poruivcly  ilcclarecf.  thnl  u<hi(h  is  ih^sb  the  faith  tf 
C^<riji,  that  rii^hlrouf»fJ'i  which  is  tf  Gtii  />y  faith.  Here 
ntu,  t.  The  ni;htcmi(r\cfs  which  r<;Oiires  a  guilty  finner 
from  the  dint  of  GoJ's  wrath  is  Chrid's  rlithteoiifaufs ; 
he  is  m;ide  uii!o  tis  of  (lod  rishlo'i/nffs,  l  Cor.  i.  30. 
Now,  this  rightcoiifncfs  is  here  tailed,  ( t.)  'I'ho  righteoul- 
nefsofCiod,  bccaiifi- of  his  appointing,  ordaining  and  ac- 
ctptingif.  (2.)  The  rightcodtncfs  of  Faith,  becaufe  this 
riyhteonrnefsis  made  oursby  fahh  :  faiihapprcheiiding  and 
Ofvlving  the  death  and-fufFerings  of  Jefiis  Chrili,  the  truit 
and  benefit  of  bis  undertaking,  becomes  the  believing  Hn- 
ners,  and  fitxl  is  at  peace  with  hi;n  :  Siuh  as  will  be 
found  in  Chrid,  mull  have  a  ri-hteoufncfs,  the  meritori- 
ous rightcotifnefs  of  Ciirilt,  to  anfwcr  the  demands  of  the 
law,  andapcrfonal  rightcoufncfs  of  their  own,  to  anfwer 
the  commands  of  the  gofpcl.  St.  Patil  here,  though  a 
tranfcondcnt  faint,  thooi^h  an  eminent  apoftlc,  yet  diverts 
hi.r.lelf  of  his  own  rii^htconfncis,  that  he  might  be  clothed 
upm  wirh  the  rii;h:eTMifncfs  of  the  Mediator,  be  tonnd  in 
him  as  I;i5  Siirety^in  the  day  of  account,  and  obtain  pardon 
lor  the  fake  of  his  fatiifjiSiion.  2.  That  there  is  no  gain 
10' be  h.id  from  this  rightcoufncfs  by  a  lolf  finner,  except  it 
be  apprehended  by  faith  ;  it  was  not  a  righteoufncfs  of  his 
own  that  St.  Paul'delired  to  be  found  in,  but  faith  was  his 
own,  inherent  in  him.  and  aded  by  him,  which  did  iniitle 
him  t;)  that  ris^hfeoidnefs,  called  therefore  here,  th  ri^hfc- 
irfuffs  luhich  is  cf  G'J  hy  faith. 

10  That  I  may  know  him,  and  the  power  of  his 
rclurreaion,  and  the  fellowQiip  of  his  fufFerings, 
bi'ing  made  comfonnablc  unto  his  death  ; 

Our  apoftle  had  in  the  foregoing  verfe,  expreffed  his  ear- 
ned defire  to  be  f'mnd  in  Chritf,  wirh  refpcft  to  his  juilifi- 
Cation;  in  tliis  verPj,  with  refpeft  to  his  fanflification,  he 
dcfires  to  hmiv  Chriji,  as  the  Meffiah  and  Mediator,  that 
he  mi-^ht  experience  the  p'vcr  of  the  rrjurrenion,  raifing 
him  from  the  death  of  fin,  to  a  life  of  grace  and  holinefs, 
aiHl  tafle  fomcihinp;  of  that  comfort  and  joy  which  is  found 
in  futfciing  with  him  and  for  him  ;  and  to  be  made  con- 
fonnMe  H  his  death,  by  a  daily  dying  imtofin  :  Knowmg, 
that  if  he  were  conformed  to  him  in  the  likenefs  of  his 
death,  he  flronld  be  alfo  in  the  likenefs  of  hi.  refurrcftion. 
H:re  wiV,  I.  What  it  is  that  a  pcrfon  julUFied  by  the  righ- 
tcoufncfs of  Chrid  doth  moft  dcfire,  namely,  a  fpirit  of 
holinefs,  and  fanaification,  flowing  from  Chrilt,  to  enable 
him  to  live  unto  him  :  that  I  nwy  hiow  the  fiwer  tf  his 
refirre.-TiO'u  that  is,  experience  that  divine  power  in  my 
foul,  quickening  me  to  a  life  of  grace,  which  Chrid  expe- 
rienced in  quickening  his  dead  body  when  it  lay  in  tlie 
jjrave.  "It  is  as  great  a  work  of  the  Spirit  to  form  Chrilf 
in  the  heart  of  a  rinncr,  as  it  was  io  falliion  him  in  the 
womb,  or  to  raifc  him  from  the  grave,^ '  i  fays  the  pious 
bilhop  RevnoUli  upi>n  the  place.)  2.  Thaf  fuch  as  arc 
jnlfii'.-d  and  fanflifiCLi  by  the  Spirit  of  Chrilt,  are  willing 
to  have  fellowlliip  with  him  in  hisfiifTcriugs,  nut  ambitions 
to  Iharc  with  him  in  the  merit  of  his  fiifferings,  bur  de- 
lirous  to  participate  with  him  in  the  bcncrfiT  ot  his  fiifter- 
in'Ts,  and  alfo,  to  be  conformed  to  him  in  \\\:'":  own  fuSlr- 
in's  ^  the  members  think  it  an  honour  to  Iv^  lii;c  their  iicnJ 


their  fuft'criiig  head,  .i«  well  as  (heir  gloriiic<)  hzxX  ;  and 
well  they  may  ;  for  in  and  under  all  their  fufrering.v,  cfpc- 
cialiy  for  him,  they  have  his  prtftncc  with  thtm,  liiscon;- 
pafllun  to  moderate  thcin,  his  ftrtngili  lo  bear  ihcm.  Lis 
interccfiion  to  prcferve  from  falling  away  in  them;  and  \.\s 
crown,  after  they  have  fuffcred  a  while,  to  reward  the;ii  for 
tlicm. 

1 1  If  by  any  ineans  I  might  attain  unto  the  re-, 
furreClion  of  the  dead. :  , 

By  the  rtfunnliin  tflhlf'deady  Jiere,  fs  fio(  to  be  i;nd(;r- 
flood  the  general  refurrcdicn,  for  r.U  men  ihr.ll  attain  that 
whether  they  (Irivc  for  it  or  no  ;  b'.if  he  intends,  that  com- 
plete holinefs, and  a!)fo!iite  perfeflion  in  grace,  which  fhall 
attend  the  (fate  of  the  refill  re(fiion  ;  fo  he  explains  it  hini- 
felf  in  t!ie  next  verfe,  Not  that  I  hens  eilreudy  attuined,-  Sec,. 
or  am  eih-ecdy  perfect  ;  and  he  fhews  how  ciiligcnt  he  was' 
cndeavouriiiif,  in  theuftofal!  pofTiblc  mean,  to  arrive  at 
it,  and  atlnin  vnto  it.  Lenrii,  l^hat  the  glorious  refurrcc- 
tion  of  the  jiilf,  or  grace confuminated  in  glory,  is  attaina- 
ble, and  deferves  and  requires  the  utmoil  carc  and  ililigcncf 
ot  the  moft  holy  and  zealous  Chiilliajis,  to  be  exerted  and 
put  fortlt>-4fl-»«ler  to  the  attaining  of  it. 

12  Not  as  though  I  had  already  attiiined,  cither 
were  ah'eady  pcifeft  ;  but  I  follow  after,  if  that  I 
may  apprehend  that  for  which  alfo  I  amapprelund- 
ed  of  Chrifl  Jefus.  13  JBrethren,  I  couiitnotniy- 
fclf  to  liave  apprehended  :  but  this  ouc  th'in'r  I  da, 
foreettini'thofe  things  which  are  behind,  and  reach- 
ing  forth  unto  thofe  things  which  are  before,  14  I 
prefs  to\vard  tlie  mark  of  the  prize  of  the  high  call- 
ing of  God  in  Chiifl.  Jelus, 

Our  apofllc  here  compares  hinifelf  to  a  pcrfoti  runinrq 
in  a  race  :  the  prize  which  he  did  contend  r.iul  run  fi;r,  x.is 
pcrfed ion  in  grace.  The  highefl  decree  of  which  in  iliis 
life,  conlills  in  a  dcfire  and  endeavour  to  obtain  the  largcfl 
meaftires  and  fiiUeft  degrees  of  holinefs,  that  are  here  at- 
tainable :  The  manner  how  he  ran  for  this  pi  ize,  he  tells 
tis,  was,  hy  I ojhingfr  ward,  not  backward  ;  he  did  not  kx  k 
back  to  the  things  which  he  had  left  behind,  namely,  to  tlie 
privileges  cf  Judaifm,  not  to  his  palf  performances  ;  hv.t 
like  a  racer,  kept  himfelf  continually  upon  the  (trctch,  vvi  h 
his  eye  fixed  firmly  upon  the  prize  at  the  end  of  the  go::l, 
that  he  might  lay  hold  upon  it,  and  be  crowned  with  ir. 
Note  here,  Chridianity  is  a  race  ;  every  ChriKian  in  his  life 
muft  run  this  race  ;  in  his  ntnning  \icxn\\[\  loifk  forutird, 
and  not  backward,  not  reckon  how  niiich  of  the  way  is 
part,  but  make  the  bell  of  the  way  to  come  :  He  rviuft  keep 
heaven,  as  the  mark  and  priz;e  he  runs  for,  coniiniiallv  iu 
his  eye,  to  hearten  him  on  againft  all  hardffiips  and  difccii- 
ragemcnts  whatfoevcr,  and  in  a  word,  mull  be  iitp;xhtvdfd 
before  he  can  eipprehnid :  St.  Paul  wa.s  apprehended  by 
Chriu,  and  c,'i:ght  hold  of  by  him,  when  he  (led  from  liini',, 
otherwife  he  had  never  apprehended  ;  Chrilf  takes  hold  on 
u=,  before  wc  have  any  deliro  to  lay  hi^ldcm  hiuT  :  wc  mcc 
as  .moved  of  him,  and  allilicd  by  him. 

15  Letus  therefore  as  many  as  lie  pcrfc£l. be  th-s 
5X2  mindcJ: 


8^6 


PHILIPPIANS. 


Chap.  hi. 


minded;  and  if  in  any  thingycbeotherwife  minded 
God  fliall  reveal  even  this  untoyou.  16  Neverthe- 
Jefs,  whereto  we  have  already  attained,  let  us  walk 
bv  the  fame  rule,  let  us  mind  the  fame  thins. 

Ltt  ai  many  as  he  ptrfcH,  that  i«,  grown  Chrilliany,  in- 
AniRtd  ihoruiighly  inilicir  Chridiaii  ciuty,  who,  compared 
with  ovhcrs,  may  be  called /><-r/Ij7,  //  thus  minded,  as  I  am, 
iiiiincly,  tobtlievethe  circiimcilion  of  ilic  fli-lh  abolilhcd, 
and  that  no  confidence  is  to  be  placed    in  any  rightcoufnen 
of  our  own,   hut  in  the  righteoujnejs  ivhich  is   oj  God  hy  faith 
»n'.y  \  and  if  aiiy,  fcduccd  by  the  Judaiiing  teachcis,  be 
oiherwifc  minded,  and  think  that  the  ceremonial  hw  is  not 
abrogated,  nurthe  pra>2.ice  of  tirciimcilion  aboliilied,  Gf)d, 
in  his  due  time   will  Ihcw  them   tlicir  error,  and  convince 
ihcm  that  none  of  thofc  things  are  now  neccffary  for  the 
obtaining  of  hi- favour.     Nevcrthelefs,  in  the  mean  lime, 
he  exhorts   all  perfons,  according  to  the   mcafiires  of  iia;ht 
and  knowkdgc  which  they  had  received,  to  walk  according 
lo  the  rule  of  the  fcriptures,  prcferving  muiujl  love,  and 
avoiding  furtlier  rents  and  divilions.     Ohferve  here,  Tliat 
in  the  firil  and  bed  aijc  of  the  Chriftian  church,  there  was, 
and  we  cannot  expe£l    but  there  ever  will  be,  a  variety  of 
opinions,  and  differences  in  judgment,  amonglf  the  mcm- 
bt  rs  thereof.     2.  That,  in  this  cafe,  of  unavoidable  dif- 
ftrences  amongft  good  men,    there  ought  to  be    mutual 
charily  and  meckncfs,  moderation  and  forbearance,  no  cen- 
forious  judging  of  each  other,  but  look    firrt  at  what    is 
Wanting  in  ourfelves,  and  next,  at  what  is  ufeful  in  others; 
the  one  will  make  us  hiuiible,  the  other  charitable,  and  both 
p:;accablc. 

J  7  Brethren,  be  followers  together  of  me,  and 
mark  them  which  walk  fo,  as  ye  have  for  an  en- 
lample.  18  For  many  walk,  of  whom  I  have  told 
you  often,  and  now  tell  you  even  weeping,  that  they 
are  the  enemies  of  the  crofs  of  Chrifl ;  1 9  Whole 
end  ii  dcllrudion,  whole  God  is.  their  belly  ;  and 
zilioje  glory  is  in  their  fhame;  who  mind  earthly 
things. 

Here  our  apoftle  propounds  his  own  cxfample  to  their 
imiiation;  fVikiv  mc,  \\  ho  have  renonnccd  all  my  Jcwilh 
pri\il.gcs,  all  confidence  in  any  thing  of  my  own  ;  and  mark 
ihem  for  your  patterns,  who  walk  fo  as  to  have  us  for  an 
example.  O  !  how  happy  it  is  when  the  tninilters  of  Chrift 
go  befoie  their  people,  and  tread  out  the  IKps  which  they 
sre  to  take  towards  heaven,  when  they  can  fay  to  their 
people,  (without  any  upbraiJingfrom  their  own  confccnccs) 
be  followers  of  us,  and  of  all  fuch  as  have  us  for  an  exam- 
ple. Next  he  warns  them  againfl  followip);  the  d"<ftrines 
and  pra6lices  of  the  falfe  teachers,  the  Juu.uzing  duflors, 
thofe  great  zealots  for  the  obfcrvatioa  ot  tlfe  ceremonial 
law,  a.)d  the  rite  of  circumcifion  ;  ihefe  he  paints  out  in 
their  prtiper  colours  ;  [\.)  He  calls  them  the  enemies  of  the 
tr-tfs  rf  Chrifl,  becaiiic  they  preached  up  the  rr.crlliiv  of  cir- 
cumcifion, and  ihc  <  bfcivation  of  the  ceremi^niu!  law;  and 
fo,  in  clTcfl.dcni-d  Chrift  to  be  come  in  theflcKi,  or  afiiii;;- 
ing,  til.  t  he  died  in  rain  :  Ifl-cfe  evd  is  drjiruilion,  if  they 
pcilKlin  their  wickcddodrines  and  pradiccs,,  their  end  will 


be  cvcrlafling  deftrur*ion  :  lUiofe  Cidis  their  belly,  who 
chiefly  niind  the  graiii'cation  and  pleafing  of  a  fenfual  ap- 
petite :  They  who  fervi  their  belly  before  Gcd,  or  as  they 
Ihould  ferve  Gt)d,  do  ii.akea  po<l  of  their  belly  ;  we  may 
J  f.  vide  for  the  bc!l\,  but  not  ftrve  it,  that  is  to  ferve  u', 
by  Hiting  us  to  ferve  Goil,  our  ntiglibour,  and  oiirft Ives. 
If'h/e  glcry  is  their  fkavie  :,  that  is,  ihey  gloried  in  thiir 
wicked  praiSiccs  in  genetiil,  whereot  they  out;ht  to  l)e 
afhamcd,  and  the  circumcilion  of  liie  (hamcful  member  in 
particular;  they  arc  puffed  up  with  that  >vhich  ihi^uld 
rather  make  them  bluftt :  They  mind  earthly  ti'ings :  The 
riches,  honours,  picufurcs,  applaiifc  of  the  world,  are  things 
wholly  upon  ilieir  liearis,  counting gein godlluefs,  not  rcgiini- 
iug  Chrilt's  intercft,  but  only  promniing  their  own  dcligns. 
Lord!  what  a  difinai  charc'fler  is  tbisofihofe  n.en  that  un- 
dertake to  be  teachers  ot  oihcrs  r  With  w  hat  a  black  coal 
doth  the  apodle  draw  their. piclure,  and  yet  his  hand  was 
guided  by  the  Spirit  of  Gixi,  whofcjiidgn.ent  of  them  was 
according  to  truth. 

20  Forourconverfation  is  in  heaven;  from  whence 
alio  we  look  for  the  Saviour  the  Lord  Jefui  Chrift  ; 

As  if  the  apoflle  had  faid,  "  As  you  love  your  fi/Uls  fcJ- 
low  not  thofe  lalfc  teachers  afore  defcribcd,  tor  they  art-  ci'.i- 
zens  of  this  w  orld  ;  but  imitate  ~nd  follow  us  w  ho  are 
citizens  of  heaven,  where  our  Head  i',  where  our  heart  i', 
where  our  h.^ppintfs  is  :  It  ii  true,  we  live  here  below,  but 
we  bclongto  the  corpcjaiiou  and  focicty  above,  our  ciiizift- 
thip  is  in  heaven  ;  for  we  have  an  high  cftccm  of  that  hap- 
pincfs,  and  our  chief  concern  is  to  make  fure  of  it,  and  rc 
pleafe  and  delijiht  ourlclves  with  the  joyful  expt<5lation  of 
it,  and  will  livcanfwerably  to  our  exptflation  ;  as  we  hope 
hereafter  to  live  like  angtisin  glory,  fo  we  now  endeavour 
to  live  like  the  angi-ls  in  holinifs.''  Learn  hence.  All  the 
faithful,  both  minilters  .-.nd  people,  have  a  right  to  hea\en, 
as  to  their  ciiy ;  they  arc  therttore  w  iih  their  hearts  and  af- 
fetStions  to  be  daily  afpiring  after  it,  and  live  in  hopes  of 
getting,  ere  long,  the  lull  poirefljon  of  it. 

21  Who  fhall  change  our  vile  body, that  it  may 
be  fafhicnedlikc  unto  lii.s  glorious  body,  according 
to  the  working  whereby  he  is  able  even  to  fubdue 
all  things  unto  himltlf. 

OhJer"je\\cie,  I.  All  the  faithftil  who  have  their  convcr- 
fation  in  heaven,  do  cxpeft  and  look  for  Chrift  coir. ing  from 
thence,  not  as  a  terrible  Judge,  but  as  a  gracious  and  power- 
fi.l  Saviour.  2,  What  they  do  expert  at  the  coming  of 
this  Saviour,  namely,  the  c\\zng\n\^  of  their  vile  tcdy,  that 
it  mtry  be  fojhi^ncd  like  unto  his ghricus  body.  A'cte  here,  2. 
The  pielent  condition  ot  ihc  body  of  man,  it  is  in  a  vile 
condition,  vile  in  its  original  ;  our  botly  is  made  of  vile 
dull ;  vile  in  rcgavdof  its  moral  vilenefs,  and  finful  vilencfs; 
vile  in  regard-  ot  its  accidental  \  ilencfs,  as  their  body  is  the 
feat  ot  their  vi'.c  cifeafes,  nnd  fubjcdc  to  vile  abufc.-  ;  vile^ 
tonfidercd  wiih  refpc'-l  to  iis  ul.imatc  vilenefs  at  dt;iih  ; 
how  does  a  binly,  as  Icaiitiii,!  as  evcrwas  Abftlain'^,  ulun 
death  comes,  ri:n  into  roitinncfs  and  pr.trelsiSioii  !  our  iin 
made  ivA  vile  in  the  fight  of  God  whiift  we  lived,  and  ren- 
ders Jill  bodie,-  viLriii  the  f.^iit  ot  iiict.  wLun  v.'cdic.     7. 

The 


Chap.  iv. 


P  H  I  L  I  P  P  I  A  N  S. 


837 


The  future  condition  which  the  bo<ti;s  of  gWiil  rum  fTulI 
be  in,  at  the  appcirEPCe  of  Chriit ;  this  \  ilc  bwly  (hull  be 
a  beautiful  and  a  bleHl-d  bntly,  tlic  bntly  we  lav  dnv.  n  fliall 
be  rebuilt,  fijmcd  and  f.ifhiinicd  like  unto  Clirifl's  {;!ori<)us 
bvidy  ;  refcmMint;  his  incorniptabiJHv  ;;nd  imin<>rt;'litv,  in 
purity  anri  fpin-iiality,  in  power  and  aiflivity,  and  in  happi- 
Hcfsa^d  ftlicity.  3.  The  cfticitnt  cai'fe  of  this  great  and 
florioiis  chant^e,  with  referenc«  to  the  bixly,  and  that  is 
Chrifl,  He  /hall  chtntpj  etir  "uHe  l<:,iifs,  toj^et her  with  the 
means  by  which  all  this  is  to  be  eftl-fled  and  accompli Ibtd, 
namely,  the  wonderful  power  of  Chri'.l,  according  to  the 
ivorhng  wberehy  he  is  able  to  fuldue  all  things  to  himfeif. 
Surtly,  it  is  as  eafy  for  Chrift  to  give  body  to  a  foul  at 
the  refurreftion,  as  to  breathe  a  foul  into  a  body  every  day 
in  the  work  of  creation.  But  the  power  of  Chrill  is  but  a 
tveak  argument  to  build  our  hopes  of  the  body's  refurrcc- 
tiori  upon,  without  a  revelation  of  his  will  ;  he  can  quench 
.-jII  the  fire  in  hell  in  a  moment  ;  but  where  has  lie  faid  he 
will  do  it  ?  Birt  now  in  the  cafe  before  us,  Chrid  is  not 
only  able  to  raife,  but  has  declared  he  will  raife  and  change 
our  vile  btxiies:  fo  that  faith  is  enabled  to  make  a  fufficie.nt 
reply  to  all  the  aftonilhing  difficulties  that  reafon  can  muf- 
"ter  up  ;  an(?  thofe  Chriftians  that  can  now  fay.  Our  r.-r.- 
".■erftition  is  in  kciiven,  may  a<ld,  from  thence  ue  hoi:  for  a 
Sin'ioitr,  the  Lird  yejtis  Chriji,  uha  Jhall  change  our  vile 
iuh,  that  it  may  be  fafhitncd,  &C» 

CHAP.     IV. 

dur  apojlle,  coming  now  to  the  conclufion,  of  this  excel- 
lent fpijlle,  fxh/iris  Ike  Philippians  to  (he  practice  of 
Jevcral  duties  oj gnat  importance  to  the  honour  of  God, 
the  credit  of  religion,  and  their  own  hemfiL  and  comfort. 

THEREFORE,  my  brethren,  dearly  beloved 
and  longed  for,  tny  joy  and  crov/n,  fo  flaud 
faft  in  the  Lord,  viy  dearly  beloved. 

Note  here  t.  The  lovinp;,  affe£lionate  an.H  endfairn£» 
compcllations,  winch  St.  Paul  bcftows  upon  his  beloved 
Philippians  ;  he  calls  them  his  brethren  twice  in  one  verfe, 
his  d:nrly  hcloveit  and  longed  for,  lis  jn  and  crMn  ;  thereby 
tertifying  his  fervent  aifeiSton  towards  them,  his  palltonatc 
longing  tor  their  fprritu  J  welfare,  and  that  their  Converlion, 
by  his  preachrng,.  was  matter  of  grcr.t  joy  and  comfort  to 
him,  yea,  the  crown  and  honour  of  his  minillry,  my  joy 
atd  croQvn  :  that  is,  my  chief  joy,  and  crown  of  rejoicing, 
that  which  he  rojoiced-in  more  than  he  could  in  any  carrhTy 
crown.  Behold  in  this  gkfs  the  heart  of  every  faithful 
a:i;b.i,'L.lj;-  of  '■,.\\i-^  Chriil.  It  would  not  plcafe  them  fo 
nn.\.r.  to  :  :  -  :.  'li-rial  crown  fei  Upon  their  heati?,  and  to 
be^rnaJc  t  A^^  world,  as  to  fee  fouls  brought 

oiTfro.nit  .  ...,  '.heir  miniftry,  to  the  obedience  of 
the  word.  This  i;i  id.:  the  Philipp'ians  St.  Paul's  jov  and 
crown  at  prffcnf,  and  j^'uve  iiim  hoaes  that  they  would  be 
bis  crown  of  rejoiciBe  in  ihc  dav  of'Chiiil:  May  the  fame 
■        '   '  '    '^as  in  thi-  -rent  :.poflle.'     2.  The 

which  St.  }  aul  here  txhovts  the 
.3  iy,  .luii  liiat  is, (lidtaltn.fs  in.  the  faizh  aud  dcc- 


triiie  of  the  gofpel  in  wtneral  ;  and  in  particular,  in  the  li- 
berty wherewith  Chrill  hath  made  ihcm  free,  without  ob- 
liging ihemfelves  to  obf<  rve  circumci'ion,  or  anv  part  of  the 
ceremonial  law  :  Stand  foj}  in  the  Urd,  my  dearly  hekied, 
my  joy  and  crown.  Learn,  hence  i.  Tliat  ftedfal'Jncfs  in 
the  true  religion,  and  pcrfevcrante  in  the  falih-df  Chrifl,  is 
the  great  and  indifpcnfible  duty  cf  every  Chiirtia.T  that  ha*  ' 
a  due  regard  fo  hjs  falvniion.  2.  'Jliat  fuch  a  fteadincfi 
in  the  faith  of  Cluiil,  and  his  holy  religion,  is  a  preftnfc 
joy,  and  will  be  an  eteinal  crown  of  rejoicing  to  the  minif- 
tcrs  of  Gcd. 

2  I  befecch  Euodias,  andl  bcfeech  Syntyehe,  that 
they  be  of  the  fame  mind  in  the  Eord.  3  And  I  in- 
treat  thee  alio,  true  yoke  fellow,  help  thofe  women 
which  laboured  with  me  in  the  gofpel, with  Clement 
alfo,  and  luith  other  my  fellow -labourers,  whole 
natnes  are  in  the  book  of  life. 

The  former  verfe  was  an  exhortation  to  cordlancy  ;  this, 
to  concord.     Here  ;?;/<•,  I.   The  pcifrns  exhorted  to  duty,, 
two  women  of  eminent  note  in  the  church,  Euodias  and^ 
Syniyche,  who  ialcurcd  with  him  in  the  gcfpel,  that  is,  in\ 
ofHces  proper  to  their  fex,  not  in  public  preaching,  but  ii\ 
private  teaching  of  youth,  and  inftrucling  other  women  in 
the  principles  of  religion  :   Between  thcfe  two  good  women,. 
k  fccms,  there   was  fomc  difference,  a  want  of  love  and~ 
unanimity  V  H  is  but  too  frequent  for  perfons  truly  pious- 
and  painftil  in  the  work  cf  the  Lord  10  he  at  odds  a'mongfl 
themfelves  ;    and  fuch  are   the  fatal  confeqtic-nces  of  fuch' 
differences,  though  between  two  perfons  only,  that  they  are 
looked  upon  as  worthy  to  be  :jkcn  notice  of  by  a  grear 
apofilc.      2.  The  great  care  and  pains  \\hich  St.  Paul  takes- 
timely  to  compofe  this  petty  diflcrcnce  between  thefc  two 
perfons  ;  he  writes  10  an  eminent  tninifler  of  the  church  at 
Philippi,  whom  he  calls  h\s  true  ych-fdloVL',  (btcaufc  they 
had  faithf'iily  laboured   together'  in  planting  a  Chrifliao' 
church  in  that  cityj  to  excn  his  inmcftendeavoiirs  in  re- 
ccncilHig  thefc  two  difagrceing  panics..    Si:ch  asare  fcn- 
fible  of  the  dangerous  mifchiefs  of  flrifc  and  contention,  of 
difcord  and  divifion,  will  account  it  their  duty  to  loik  to 
breaches  betimes,  to  quench  fuch  fires  at  their  firlf  k'inet. 
ling,  and  will  call  in  all  the  help  they  can,,  by  tngrginf'the 
prayers  and  teats  of  Clcd's  miniflcrs,  and  the  cn(ita\'^-.ur7 
of  ail  faithful   Chrifflans,  in  order  theicunto  ;  3!ul  all  this- 
care,  God  knows,   is  little  enough  in  order  thereunto.     3. 
The  charitable  thoughts  and  good  opinion  which  'sx.  VmX 
had  of  his  fellow-lahotirers  at   Philippi,  he  believed  .'^w> 
names  n-ere  in  the  book  of  life ;    that  is,  he  adjudged  tiiem 
truly  gracious  perfons,  and  in  a  fbte  of  falVi-iion  ;   thou'^h 
none  can  pafi,  a  certain  and  inf?l!iblc  jud;;mcntupon  others,, 
yet  fuch  £S  are  holy  in  ccnver.'ation  in  t'ljmfelves,  a:id  con- 
tribute  then-   utmoft  endeavours  to   promote   holinels  in 
others,  may,    in  the  judgment  of  charity,  be  pronounced; 
peifonswhofe  names  are  in  the  book  of  life. 

5  Rejoice  in  the  Lord  alivay  :    and  ag&m  I  fay, 
Rejoice. 

Note  here,  i.  The  ditty  exhorted  to,  Chrillian  chrcrfiil- 
ncfs  and  joy,  a  duty  which  glorifies  Gcd,  adorns  religion,. 

is 


83« 


TMM  L  I  P  P  I  A  N  S. 


Chap.  iv. 


is  beneficial  to  ourfirlves,  "by  enabling  ijs  to  bear  affliftionj, 
to  glorv  in  thc-m,  and  to  triumph  over  them.  2.  The 
objeift  of  this  duty,  a  glorioiis  and  rcplcnifliing  objcft, 
Chi  ift  the  Lord:  Rrjrice  in  the  Lord.  3.  'Ihc  perpetuity 
and  connancy  of  the  duty,  Rejoice  nkuay,  that  is,  at  ail 
times,  and  in  all  conditions.  4.  The  diiliculty  of  the  duty, 
implied  in  the  rcpciiMon  of  the  command  :  Ar/iin  I  fay, 
Rej;ice.  From  the  whole,  s/yz-rtr,  i.  Tiiat  the  i.ord  jefiis 
Ciuiil  is  the  great,  furcand  perpetual  joy  of  his  children 
and  people.  2.  That  it  is  their  duty  to  be  joying  in  liim 
always,  and  always  rejoicing  for  iiim,  and  to  rejoice  in  their 
■knowlcdj»c  of  ]>iiu,  in  his  undertaking  for  tiicm,  in  their 
interefl  in  him,  in  their  influences  of  grace  and  comfort 
derived  from  him,  in  their  hopes  of  glory,  to  be  eternally 
enjoyed  \\  iih  him.  3.  That  to  get  the  heart  up  to  this 
duty,  at  all  times,  and  in  all  conditions,  is  no  eafy  work, 
tlicrcfore  the  exhortation  is  doubled,  Rejoice  nlwny  ;  and 
I  fay  again  Rij'/icc  \  pointing  out  how  averfc  wc  arc  to 
ihis  fpiritual  and  very  beneficial  duty. 

5  Let  your  moderation  be  known  unlo  all  men. 
The  Lord  n  at  hand. 

That  is,  Let  your  mililncfs  and  gentlencfs  towards  others. 
Yoi;r  mecknefs  and  patience  under  your  own  trials,  be  very 
i'onf|)icuoiif,  becaule  the  Lord  is  at  h.-.nd  to  execute  judi;- 
ment  on  his  own  cnicihers,  and  on  the  perfeciitors  of  liis 
own  people.  Learn,  That  tiie  coniideratii-n  of  the  cer- 
tainty and  fuddennefs  of  Chrifl's  coming  to  judgment, 
ought  to  be  improved  by  us  as  an  argument  to  ail  mildncfs 
and  gentlenefs  towards  others,  and  to  all  mecknefs  and 
patience  under  our  prefent  fufFcrings  :  Let  ymr  moderatisn 
be  hiszDi  unto  etll  vien,  &c. 

6  Be  careful  for  nothing :  But  in  every  thing  by 
prajcr  and  fupplication,  with  thankfgiving,  let  your 
rcquefts  be  n-.ade  unto  Gcd.  7  And  the  peace  of 
God,  which  paflTeth  all  underftanding,  fhall  keep 
your  hearts  and  minds  through  Chrift  Jefus. 

Ncle  here,  i.  The  duty  exhorted  to,  natnely,  to  be  an- 
xioully  and  folicitoufly  carefid  for  nothing  ;  it  is  not  care, 
but  carefulncfs,  that  is,  inordinate  care,  heart-cuttint»,  dif- 
tra<fling,  foul- rcndering<:are  end  folicitude,  which  is  here  for- 
bidden ;  there  is  a  prudent  provident  care  for  the  things  of 
this  life,  which  is  an  unqueliionarde  duty.  2.  The  remedy 
prefcribed  for  tlie  prevention  of  folicitous  care,  and  that  is 
lervcnt  prayer  :  in  mcry  thing,  by  prayer  and  fupl>licalion, 
kl  your  reqitcJIs  Ic  made  knawn.  The  people  of  God  may 
and  ought  to  have  rccourfe  to  him  in  e\'ery  thing.  3.  The 
apoftle  directs  to  thr.nkfgiving  in  every  thine,  as  well  as  to 
prayer,  In  every  thirtr  iy  prayer  and  themlfi^iviii^^.  Sec.  -when 
afiiitSlcd,  we  are  to  be  thankful  for  the  expected  benefit  of 
afllictions  ;  when  teinpted,  to  be  thankful  that  God  will 
not  leave  us  to  be  tempted  above  w  hat  we  are  able  ;  when 
we  fall  into  fin,  there  is  caufe  of  thanklulncfs  that  we  are 
not  left  to  run  into  all  fin,  that  we  are  not  cut  off  in  the 
very  a61  of  lin,  and  did  not  die  in  our  fins  ;  thus  arc  we 
in  every  thing  to  give  thanks.  4.  The  benefit  and  advan- 
tage which  St.  Paul  aiVures  tlieni  wmrld  redound  imto 
them,  by  the  prnflice  of  the  forementioned  duties,  namely, 
'fvvcet  piact  wl.iih  fa£eth  undcrj}andin^  ;    that  is,  which 


none  can  conceive  th.it  have  not  felt  it,  and  none  can  cx- 
prefs  that  have  experienced  it.  This  peace,  he  tells  them, 
will  keep  and  guard  their  hearts  and  minds  ;  a  found  peace 
is  the  foul's  guard  againit  all  inward  terrors  and  out\^ard 
troubles  ;  as  the  perfons  of  princes  are  fcctircd  by  guard* 
of  armed  and  valiant  men,  w  ho  wa'ch  »vhi!c  they  deep  ;  io 
.-xrc  Chriftians  guarded  and  fccured  by  the  peace  of  Gof', 
belter  than  any  prince  ever  was  by  a  guard  of  forty  thou- 
fand  men.  The  fecce  of  God  Jhall  keep  ymr  heart s  and 
mirds  thrii/gh  Chrl/i  Jcfus  ;  tliat  is,  iliioiigh  the  allillance 
ofChrirtJefus. 

8  Finally,  brethren,  whatfoever  things  are  true, 
whatfocverthing.s  arc  honed,  whatfoever  thin^.sare 
juft,  whatloever  ihiui^s  are  pure,  whaifocver  things 
are  lovely,  whatfocvcr  things  are  of  good  report ;  if 
i  he  re  he  any  virtue,  and  if  there  be  any  praile,  think 
on  thefe  things. 

Here  we  have  a  very  comprchennve  precept,  defcribing 
the  duties  of  all  Chrillians :  Jl  hatjocver  tl'wgi  are  true  : 
truth  is  the  principal  cl;arr.c\er  of  our  profcllion,  and  is  to 
be  cxprelTed  in  our  words  and  aflions  ;  u'halfccver  ///\;j 
are  hincft,  venerable  or  grave,  that  is,  anfw  er  the  dignity 
of  our  high  calling,  raid  agree  with  the  gravity  andcomtli-^ 
nefs  of  the  Chriftijn  profcflioii  ;  xii<atfot-jer  things  arejuft 
according  to  divine  and  himisn  law  s  ;  'uhatfccver  thifigs  are 
pure  andchaf.e,  intimr.ting,  that  we  tnuil  prcferve  the  heart, 
the  hand,  the  tongue,  the  eye,  from  all  impurity  ;  whatfo- 
ner  things  eire  iffiely,  and  of  go'jd  rtpt^rt,  as  cafmefs  to 
pardon,  readinefs  to  oblige,  companion  to  the  afliifled,  li- 
berality to  the  diftreircd,  fweetncfs  of  convcrfation,  w  iihout 
gall  and  biiternefs  ;  thefe  are  of  univerfal  tl^eem  with  man-> 
kind,  and  foften  the  moil  favage  tempers  and  difpofiiitins. 
A's.V  here,  I.  That  there  are  things  naturally,  honcfl,  jull,' 
and  lovely  in  their  own  nature,  and  praife-wcrthy  in  theni- 
fclvcs,  wiiich  do  raifc  and  refine  the  human  nature  i  and, 
without  a  command,  their  grodnefs  is  a  ftrong  obligaiicn 
to  obferve  them.  2.  That  Chriflianity  doth  adopt  mo- 
rality, or  precepts  of  good  life  and  manners,  into  iis  frame 
nndconflitution,  and  it  is  indeed  an  integral  part  of  the 
Chrillian  religion  ;  not  that  any  moral  precepts,  though 
never  fo  good,  can  raife  a  foid  from  the  dcrth  of  fin  to  a  lite 
of  holinefs,  -without  faith  in  Chriil,  and  :.lfil'.ance  from  Ids 
Spirit  i  but  the  morality  w  hich  the  fcriptine  teach  I's,  is 
founded  not  barely  upon  principles  of  reafon,  but  divine 
revelation,  and  obliges  us  to  the  praclice  of  moral  duties, 
in  obedience  to  Chrifl's  command,  in  conforniiy  to  his 
example,  in  the  Ihcngth  of  his  afliflance,  and  Miih  an  cy« 
at  his  glory. 

9  Thofc  thing.'?  which  ye  have  both  learned  and 
received,  and  heard,  and  fecn  in  me,  do;  And  the 
God  of  peace  fliall  be  with  you. 

Note,  I.  With  what  great  confidence  and  good  afTHrance 
St.  Paul  here  rccoir.mcndcd  his  own  practice  and  exatrplc 
to  his  people's  Imitation  ;  all  thofc  ihin4;s  which  he  had  by 
Iiis  do*iiirine  and  life  comoK tided  to  them,  were  to  be  care- 
fully obferved  and  imitated  by  them  :  It  is  a  bleflL-d  thing, 
when  a  rcople's  eves  are  lauvl\;bv  their  cinillcr's  liolinels 

'       '  of 


CiiAr.  IV. 


P  H  I  L  I  P  P  I  A  Jf  S=. 


§t0 


of  life,  and  their  ears  by  rlie  foundiicfs  of  his  doflrine. 
Our  people  have  eyes  to  fee  how  we  wallt,  as  well  as  ears 
to  hear  what  we  preach  i  therefore  it  is  a  miniftcr's  great 
duty,  by  ibidncfs  and  gravity  of  dcporlmeiit  to  maintain 
his'ei'kent  in  the  confeicnces  of  his  people,  yet  always 
tempering  gr^viiy  wiih  a  condcfcciuiins;  affability  :  That 
ir.iniiler  only  can  go  off  the  (iai;e  wiih  honour  and  com- 
fort, who  has  L-ft  behind  hi;n  the'"  .coikI  feed  of  found  doc- 
trine, and  the  good  favour  of  an  holy  example  ;  that  can 
fay  whh  our  apoftle,  Tf>r  things  wh'uh  yiu  have  both  heard 
aiid  J'cen  in  me,  do.  2.  The  promife  annexed  to  the  fore- 
going precept,  Thefe  things  do,  and  the  God  of  pcuce  JhuU  he 
with  yAi.  Where  note,  I.  Who  will  be  with  us,  the  God 
of  peace  :  now  he  that  is  the  God  of  peace,  is  the  God  of 
power  ;  he  that  is  the  God  of  peace,  is  the  God  of  patience, 
who,  thoiigh  he  cannot  puni(h,  yet  will  pardon  tiie  infirmities 
of  his  people.  2.  How  he  will  be  with  us  ;  the  heart  of 
God  will  be  with  ns,  the  help  of  God  will  be  with  u-,  and 
the  prcfencc  of  God  will  be  with  us,  to  guide  and  dired 
ns,  to  lead  and  condu<5l  us,  to  cover  and  proted  us  ;  and, 
if  God  be  with  us,  we  (hall  fliortly  be  with  him.  Learn 
hence,  That  thole  which  obey  the  gofpcl,  vvhatfoever  or 
■W'homfoevcr  they  want,  (hall  ever  abide  in  a  peaceable  and 
blclTed  condition. 

lo  But  I  rejoiced  in  the  Lord  greatly,  that  now 
at  the  laft  your  care  of  nie  hath  flourilhcd  again  ; 
wherein  ye  were  alfo  careful,  but  ye  lacked  oppor- 
tunity :  1  I  Not  that  I  fpcak  in  refpecl  of  want  : 
for  I  have  learned  in  whatlbever  ftate  I  ain,  there- 
rviih  to  be  content.  12  I  know  both  Iwzu  to  be 
abafcd,  and  I  know  hmu  to  abound  :  Every  where, 
and  in  all  things  I  am  inlhuflcd,  both  to  be  full 
and  to  be  hungry,  both  to  abound  and  to  fuffer 
need.  13  I  can  do  all  things  through  Chrifl  which 
ftrengtheneth  inc. 

Our  apoftle  being  now  come  to  the  conclufion  of  his 
epiftle,  acquaints  the  Philippians  with  what  great  jov  he 
had  received  their  charity  fent  unto  him  ;  and  that  it  came 
no  fooner,  he  believed  did  not  proceed  froin  any  difrcfpcdl 
towards  him,  but  only  for  want  either  of  ability  or  oppor- 
tunity of  fending  to  him  ;  yet  withal  gives  them  to  under- 
ftand,  that  he  could  bear  want,  or  a  ftrait  condition,  very 
well  ;  for,  having  Chrift  for  his  teacher,  he  had  learned  in 
xvhrjfoever  Jiate  he  was,  therein  lo  be  anient ;  he  could  bear 
either  plenty  or  fcarciiy,  fulnefs  or  want;  yQ:^,  could  do 
all  things  through  Cl.rijt  that  Jlrengthened  him.  Obfefz^e 
here,  i.  The  viciUitude  and  great  uncertainty  of  St. 
Paul's  outward  condition  ;  at  one  time  he  abounds,  at 
another  time  he  is  abafcd  ;  at  one  time  he  is  full,  at  another 
in  want  ;  teaching  us,  that  the  deareft  of  God"s  cliildren, 
in  regard  of  their  outward  condition,  are  fubjcft  lo  variety 
of  changes.  2.  The  general  lelfon  which  they  have  learnt, 
with  Inference  to  this  variety  of  conditions,  and  that  is  the 
IclTon  of  contentment ;  /  have  learned  in  whatfocver  Jlaie 
I  am,  thercvjith  to  be  content.  3.  The  particular  IcfTons 
learnt  by  him,  hilb  how  to  abound,  and  hozv  to  be  abafcd: 
They  arc  both  hard  IcH-jn-^,  but,,  of  the  two,  perhaps' it  is 


harder  trMjcnnvv  how  to  a'jound,  than  how  to  be  abaje^. 
^Hcfl.  ft.)  When  inay  a  man  be  faid  to  know  how  to- 
abound  r  Anf.  When  he  feis  a  due  value  and  a  right 
efteem  upon  the  things  of  the  world,  ar.d  ntiiher  prizes 
them  too  high  nor  too  low  ;  when  a  man  fo  ules  his  abun- 
dance, as  to  avoid  the  temptations  v\hi<:h  do  attend  and 
accompany  that  abundance;  when  he  is  willing  to  part 
wiih  his  abundance,  at  ahe  call  and  command  of  God  j- 
and,  in  a  word,  wlicn  hMottends  m(>rc  to  the  duties  of  his 


itaii 


profperous  -ilate,  th^n  t%thc  fenfual   pleafures  and  faiis- 
faflion  of  it.     ^ucjl.  2.  What  is  it  to  know  how  to  be 
abafcd  ?    Anf.   Nut  to  be  difcouragcd,  or  fuffer  the  fpirit 
to  (Ink  or   faint  in   the  day  of  advcriity  ;    to  be  not  only 
htimbled  by  afHiclion^but    humble   under  it  ;    to  fuffer 
what  God  inflifls,  w|^lut  impatience  or  compLint,  with- 
out fourncfs  of  fpirit Wdifcontent  ;    to  believe  firmly  that 
whatever  we  meet  with,  is  from  the  hand  of  a  father  ;  that 
whatever  we  part  with,   is  but  a  petidiing  creature  ;    that 
God  is  able  to  reftore  all  om-  loft  comfort  with  advantage 
to  us,  and  will  do  it,  if  it  be  good  for  tis,  either  in  kind  or 
equivalency  ;  this  is  to  know  how  to  be  abafed.     ^lej).  3, 
How  doth  it  appear  harder  to  know  how  to  abound,  than-' 
how  to-  be  abafed  r   Tb.us  ;     there  are  more  duties,  and 
harder  duties,  required  of  thofe  that  abound,  than  of  them 
that  want.       There  are  more  temptationi-,  and  Krcnger' 
temptations,  which  attend  thofe  in  abundance,  than  them 
that  want.     Hence  it  Ts  that  God  gives   fo  many  folemn' 
charges  and  commands  to  thofe  that  abound,  to  take  heed 
to  themfelves,   more  than  to  thofe  that  are  in  want.     See 
Dent.  vi.    12.   JVl:en   thou  art  full,   then  b/ware  kjl  thou- 
forget  the   Lord  thy  God,   and  thy  heart  be  lifted  up.      In  a 
word,  I  do  not  remember  one  inftance  in  all  the  Scripture,. 
o[  a  full  or  profperous  condition,  which  was  ever  fo  much 
as  the  remote  occafion  of  a  linner's  convcrlion  unto  God  • 
but  I  find  in  Scripture,  that  an  affii»i^ed  condition  has  beeiv 
blclFed  to  many  for  this  end,    2.    Chron.   xxxiii.  12  Hof.- 
V.  15.  Job  xxiii.  14.      Olfervc,   4.  The  fchool   which  Sr.. 
Paid  learnt  this  great  lellbn  in,  to  know  how  to  be  abafed, 
and  how  to  abound,  and  to  be  thoroughly  content  in  every 
condition  ;  it  was  not  at  GanialieJ'.s  feet,  but  Chrirt's  feet'-. 
lean  do  all  things  through   Chri/i /ireng.'hening  me  ;    Chrift 
was  both   his  tutor  and   ftrengthcner,  he    taught  him  his 
lefibn  and  enabled  him  to  praftife  it.     Note  here,  i.  That 
a  real  Chriftian  is  able  to  do  all  things,  all  things  that  con- 
cern a  Chriftian,  all  things  that  belong  to  the  glory  of  God 
and   his    foul's  falvation  ;    all  things,  not  in  a  le^al,  but 
evangelical  fcnfe  ;  not  all  things,  nor  indeed  any  thintr  with 
a  finlefs  perfedion,  but  all  things  in  refped  of  his  love  to 
the  whole  law,  in  rcfped  of  his^purpofe  and  rcfoliition,  in 
refpcft  of  his  defire  and  endeavours.     Again,    lean  do  all' 
things  ;  underfVand  it   in  aftive  fenfe,   I  can  deny  myfclf, 
believe  in  a  withdiawing  God,  conquer  the  world,  fuliduc' 
uninortincd  corruption,  and  li\e  a  life  of  evangelical  ner- 
fcdion  :   Tiike   it  alfo  in  a  pafhve   fenfe,   T  can  fuHtr  all: 
things,    I  can  bear  Chrift's   crofs,  wear  his  y<  ke,  endure 
any   thing   for  him,  or    from   him,  when   called  forth  to  ■ 
fuffer.      2.   That  as  a  Chriftian   can  do  all  things,  fo  his 
ability  to  do  all  things,  lies  not  in  himfelf,  but  in  Ghrift-. 
A  believer  receives  an  adivc  power  from  Chrift   to  enable 
him  to  do  whatever  he  requires  him  to  do;    ability  to 

fubduc 


84,0 


P  H  I  L  I  P  P  1  A  N  S. 


Cn.'.p.  IV. 


futwliio  corruptlpn,  to  conquer  temptation  ;  to  bear  :ifflic- 
tion,  -ncl  to  gloiifv  God  in  ivcrv  crmliiicn  ;  ail  this  i's 
from  Chrift  ;  ami  the  lincerc  Chriftian  n  jy  fay  with  ihis 
-<iiiincm  faint,  I  do  all  things  ihrcugh  Chrljl  ihat  Jlrengthens 
ir.r. 

\\  Notwithflanding,  ye  have  well  done  that  yc 
did  communicate  with  my  aflliaion.  11^  Now,  ye 
Thil  ppi  ins,  know  .ilfo  that  in  the  beginning  of  the 
I'olWI.  when  1  departed froi^*M.iccdoni,i,  nochurch 
communicated  with  me  as  concerninjf  j^ivinjr  and 
reccivin;^.  but  ye  only.  16  For  even  in  ThcfTa- 
Jonira  ye  font  once  and  agai^nto  my  neceffity. 

Ahhor.gh  our    apnlllc  had  <k(^Kd,   n-n   the  forcpoing 
vcrfc«,  thjt  he  had  fully  learnt  tlWlclTbn  of  contintmc-nt 
in  all  conditions,  and  could  bear  poverty  and  want  wiih- 
•oiit  complaining  ;    yet  withal  he  alfiires  thcin  here,  that 
they  did  well  in  fenifing  fiich  fupplics  to  him  in  prifon  by 
Tpaphroiltin<:,   as  ihcy  had   done  ;    and  thereby  teftifying, 
by  their   Chriftian  conimiferation,  that  they  (harcd  with 
liim   in  hi^  affliclitms  snd   fufferii-.gs  for  Chriil.     Where 
>r5,'.',    I.    The  apoAlo's  thankfwl  acknowledgment  of  tlie 
Philippians  prefcnt  liberality  towards  him,  now  in  bonds, 
<for  preaching  the  gofpel  to  them  ;    and  how  he  takes  ac- 
ofion   from   thence  to  make  an  honourable  mention  of 
their  former   bounty    towards   him,    even    from  his  firft 
prcachii;g  of  the  gofpel  to  them  ;  ijay,  when  he  was  gone 
trom  them  at  Philippi,  and  preached  to  thofe  at  Theflh- 
lonica,  yet  did  the  Pliilippiatis  fend  their  bonnty  after  him 
i!iore  than   once,   which  no  other  church  had  then  done 
bcfides  themfclves.     L^ro  hence,  i.  That  there  is  a  nilc 
*>f  equity  to  be  obferved,  as  between  other  relations,  fo 
between  minirters  and   people,  that  as  they  beflow  labour 
and  pains,  fo  they  fhoiild  receive  encouragement  and  main- 
tenance, and  this  not  barely  as  a  gratuity,  but  as  a  due 
ileht.      2.    That  the  faithful  ininiilers  of  Chrift,  though 
they  may  challenge  a  fupply  cf  temporal  things  from  their 
people,  for  their  fpiritual  things,  as  a  due  debt,  yet  do  they 
fullv  receive  ir,  and  gratefully  acknowledge  it,  to  the  honour 
and  commendation  of  their  people,  with  fervent  prayer  to 
G(x1,  that  it  may  be  fruit  redounding  to  their  account  in 
the  great  day  of  account. 

17  Not  becanfe  I  defire  a  gift  :  But  I  dcfire  fruit 
ihat  may  abound  to  your  account.  i8  But  I  have 
all.  and  abound  :  I  am  full,  having  received  of 
Kpuphroditus  the  things  -^hkh  vicre  fnU  from  you, 
■RTi  odour  of  a  Iwcct  fmell,  a  facrificc  acceptable, 
vcll-plcafing  toC.od.  19  But  my  God  fliull  fupply 
ail  your  need,  according  to  his  riches  in  glory,  by 
Chrift  Jefus. 

Here  r/marh.  The  modcrty  and  great  ingeniiity  of  the 
apolllc,  in  airurin^;  thcin,  that  his  praifing  their  liberality 
fo  much  was  not  upon  defign  to  get  more  ;  not  hfcnufe  I 
ticjlrs  a  gift ;  that  is,  any  further  gift  for  my  own  private 
advantagj  ;  I  am  far  from  the  thought  of  fptinging  upon 
you  :  But  I  aim  at  your  advantage  in  this,  that  your  libc- 
xaliey  may  afFord  you  the  iruits  of  a  pkntU'ul  rcivard  in  the 


day  of  Chriil,  who  wHl  net  ffrv/f  your  ivsri  and  laiour  cf 
lave  in    mi>:iftcrini'  to  the  faintt.        H^'    ig   thus  gnaulcd 
aga'nfl  all  fiifpici(jn  of  greedircfs  in  himftlf,  andc;idinced 
fhat  his  co(rn>endirg  of  their  lihcrslity   wa.s  not  uprn  dc- 
tlgn,  he  prcrred'  again  to  praifc  their  liberality  \ct  farther, 
anj  extols  it  in  fit?h  word':  as  may  caiife  adr.iirati'fl.  Atfe, 
1.   Hwv  ab'tndan  iv  (atisfici!  the  apoflk  was  viih  .vhat  he 
had  receivfd,    /  h,Vf  al\  r.r.d  rf)<:'inJ,   i  am  f'lil  \    ai  if  he 
had  had  the  tre-'furc*  rif  ti"  Indi'^  in  hii  cofrtrs  ;    (jr."ce 
is  content  with  a  li"Ie,  and  'brink   that  liflean  ahunJance  ; 
the  contented  man  is  only  rich.      2.  Hnw  S*.  I*- i-I  gives 
an  ackriiAledr '.t-nt,  iindrr   his  hand,  that  Ep.iphrcxlitiis 
had  falt'ifnilv  •(-.•livered  to  him  the   v\holc  of  thtir  charity 
fcnt  h)  liini  ;   /  I'tvif  receixrti  f  Epipl.rcelhus  all  tie  thlngi 
uf'icl:   it-eri- f-r:f  frcm  ycti :    Epaphro<iitiis  was  their  chief 
ninider,  or   bifhrp,  a  perfon   of  great  rrputatirn,  whofc 
fiiUli'v  none  cotdd  ftifpefl  ;    yet  St.  Paul  yivcs  it  under  his 
hand  'hat  he  had  executed  histrtift  fai'hfully.     Though  a 
man  be  never  fo  truft-worthy  in  himfelf,  and  be  never  fo 
much  inirtiftcd   by  others,  yet  he  oitpht,  in  wifdom,  to 
guard  ag.iinftanv  fufpicioii  which  mav  be  mkrn  tip  apaii'fl 
his  honrftv  snd    fnithfulncfs.       3.  The   liigli  expretltnns 
which  St.  Paul  makes  life  of,  in  felting   forth  the   Philip- 
pisns  charity  towards  him  ;    he  calls  it,  an  cr/mr  f  a  fxveet 
Jinrll,  nfocriftce  occrptnble  ard  \kcU-J>l(pfing  ti  Cod \  the  very 
fame   words   here   which  he  mskes  ufe  of,  Ephcf.  v.   2. 
where  he  calls  the  death  o^  Chx'x^  a  frcrifce,  and  afueet- 
fmclling  favovr.     The    cxprtilion    is  borrowed    from    the 
Levitical    facrifices,   which  were  of  Cj<d's  appointing  and 
appro\ingi  and  it  imports,  that  onr  charity  txprenid  tr- 
warils  the  members,  but  efpccially  the  miniflers  ot  Jcfi:s 
Chrift,  now   under  the  gofpel,   is  as  acceptable  and  ^^el'- 
pleat^ng  unto  God,  as  the  fweeteft   inctnfe  and  the  fatted 
facrifices  were  under  the  law.     Here   «;V,  That  the  So- 
cinians,  to  leflcn  the  meritorioufnefs  of  ChrilVs  facrifice, 
do  parallel  this  text  w  ith   that  other,  Eph.  v.  2.    "  Is  the 
death  of  Chr'*',  fay  they,  called  a  facrifice  and  fweet  fmell- 
ing  favour  r    fo  is  the  Philippians  charity  here  called  « 
facrifice,  but  both  in   a  figurative  and  metaphorical   fenfc 
only."     But  mark  the  difference  ;  St.  Paul,  Eph.  v..  fays, 
Chrift  gave  himfclf  a  facrifice,   which  being  once  offered, 
was  fufiicicnt  to  take  away   lin,  Hcb.  x.  10.  but  the  Phi- 
lippians are  not  faid  to  give  themfelvcs  a  facrifice,  but  tircir 
alms  were  as  grateful  to  God  as  incenfe  :  It  it  be  faid,  from 
Rom.  xii.  I.  That  believers  are  required  to  prelcnt  them- 
fclves livingfacrificesiinto  Gtxl,  and  acceptable  ;   I  anfwer, 
So  they  are,  and  fo  they  do  piefcnt  theirfelves  grati.latory, 
but  not  expiatory  facrifices  unto  God,  2  Pet.  ii.  5.     Ye  art 
a  royal  priefihood,  to  offer  tip  ffirittial  facrificn   eccrftab'e 
unto  Gcd,    through  frfus    Chri/l.       Chrill's    oblalirn  and 
facrifice  was  acceptable  for  iiftlfj    believers,  ar.d  their 
cuchariftical   facrifices,  are  acceptable  to  God  only  in,  by, 
and  through  our  Lord  Jefus  Chrifl,  Heb.  xiii.     By  l-im  .'«.' 
us  cff'rr  the  facrifice  ifpraife  artifiurily.     Note   laft!y.  The 
alTurance  which   St.   Paul  gives  the  Phillppiins,  that  GchI 
would  abundantly  recoinpenfe  their  charity  into  thtir  o\\n 
bofoms,  vcr.    JQ.  il/v   C!cd  ic.'ll  fiipply  all  your  need,  &c. 
As  if  he  had  faid,    "  D"  not  thirk  you  (hall  want,  bccaufc 
you  have  liberally  ftipplicd  rry  vants  ;    no,  my  GotI  will 
fupply  yoti,  for  your  fupplyingmc;  Aaording  le  Lis  riihes, 

in 


Chap.    iv. 


P  H  I  L  i  P  P  I  A  N  ?f. 


S^Li 


in  gljry,  that  is,  according  to  his  rich  mercy,  andplorious 
grace  :"  There  is  no  oeed  to  be  fupplieci  is  the  glory  of 
the  next  life,  but  there  is  a  glory  in  rich  grace,  ^vhich 
readily  and  plentifully  fuppiies  all  our  needs  in  this  life. 
A'o/f  here,  i.  Th:it  fuch  as  adminifter  nosv  to  the  wants 
of  others,  may  fall  into  want,  and  be  driven  to  (traits  tliein- 
felves.  1.  That  the  more  forward  they  have  been  to  fup- 
piy  the  wants,  and  aJminiller  to  the  neceffiiies  of  others, 
•n  the  time  of  rhcir  abundance,  the  more  they  may  expeft 
-oni  the  bonniiful  hand  of  God,  in  the  day  of  their  ne- 
oefiity  and  diftrefs, 

20  Now  unto  God  and  our  Father  be  glory  for 
ever  and  ever.     Amen. 

A'^',/f  here,  i.  The  endearing  tule  given  to  Almighty 
God,  God  nur  Father;  the  worti  father  is  a  title  of  great 
honour;  the  word  owr  is  a  word  of  lingular  comfort.  The 
appropriating,  poljtivc  xcrmi,Tr]'nje, thine,  ours,  liave  a  great 
fweetnefs  ii\  them,  and  breathe  abundance  of  affection. 
A«  Luther  ulVd  to  fay,  "  Ttie  comfort  of  liic  gofpel  lay 
in  pronouns  pofTeflive,  when  we  can  fay  with  believing 
Thomas,  My  L'.rd  and  my  God ;  with  bleffcd  Paul,  who 
loved  rne,  and  gave  hinift If  for  fwf."  Learn,  That  God 
is  a  Father  in  a  more  peculiar  and  fpecial  manner  to  all 
that  are  interefbed  in  his  Son  Jefus  Chrill.  The  word 
father  iniplies  fpiritual  generation,  that  we  are  begotten  by 
hini,  and  like  unto  him  ;  it  implies  vehemency  of  affec- 
tion, no  bowels  comparable  unto  a  father's;  it  implies 
dedgned  benefit  by  correction  that  he  exercifes  unto  profit. 
And  in  the  word  our  is  implied,  that  God  is  the  Father  of 
every  believer,  the  weakeit,  as  well  as  the  ilrongeft;  we 
are  the  children  of  Cod,  through  t'aith  in  Chrift  Jefus; 
and  it  points  out  our  duty  alfo,  that  as  there  is  one  Ciod 
and  Father  of  all,  fo  all  believers  ihould  be  of  one  heart 
and  one  mind  amongft  themfelves.  Kole,  2.  What  ic 
is  which  our  apoftle  attributes  and  afcribeth  unto  CioJ, 
namely,  ^^/iry,  and  that/ir  ever  and  ever  .■  dory,  that  is, 
the  manifeftation  of  all  his  glorious  excellencies  and  per- 
fections. Learn  hence,  that  it  is  the  fervent  deiire  of 
ail  believers  to  have  the  worth  and  excellencies  of  God 
everlaftingly  acknowledged,  and  in  a  boundlels  man-ner 
difplayed  :  Unto  God  he  glory  fur  ever  and  ever.  This 
word, /or  ever  and  ever,  is,  upon  difFerent  accounts,  the 
faddefl  and  fweeteft  word  in  all  the  Bible  ;  when  applied 
to  the  excellencies  of  God,  and  our  interell  in  them,  no 
«ord  like  this  for  comfort,  This  God  is  our  God /or 
ever  and  ever.  O  raviliiing  confolarion  !  But  when  ap- 
plied to  Tinners,  and  what  they  fufFer  from  God  as  the 
defert,  the  due  dcfert  of  their  fins,  then  it  is  a  word  of  the 
faddeft  weight,  Rev.  xiv.  11.  the  fmoke  of  their  torment 
alcendah  upjor  ever  and  ever,  2  ThelT.  i.  9.  They  Jhall 


be  punijhfd -jjith  r,-eri<if}i>:g  dePrufl'ion  fr-An  the  frrfenciof 
the  lord.  !t  is  the  word/*;-  ever  flwr/zr^fr  that  fets  all 
hell  3  roaring,  and  it  is  the  fame  word  that  illls  heaven 
with  joy  and  rejoicing. 

21  Salute  every  fainM'n  Cliri  ft  Jefus  Tlie  bre- 
thren which  are  with  me  j^rcet  you.  22  All  the  faints 
falutc  you.  chiefly  they  that  arc  ofCefar'slKiufhold. 

Our  apoftle  clofes  his  letter  with  refpcclfTi!  falutaMons  ; 
he  falutes  in  his  osvn  name  all  and  every  fair.t  in  Chrift 
Jefus  ;  the  foul  of  the  pooreft  and  rreaneft  fai.-t  was  not 
iieglefted  by  this  great  apoftlc  :  He  loved  the  brotherhood 
the  whole  fraternity  of  believers, the  whole  fociety  of  I'aints: 
Ail  church-members  are  faints  by  external  and  vifiblepro- 
feflion,  and  ought  to  be  fo  by  internal  renovation  and 
fpiritual  regeneration, and  one  as  well  ss  the  other  are  h.er? 
faluted  by  the  apoftle:  Salute  every  faint  in  ChriJ}  Jcjur. 
Next,  he  fends  the  falutationsofall  the  bretliren  that  v\  ere 
with  him,  an<l  of  all  the  faints  that  were  at  Rome,  all 
thofe  whom  he  had  there  converted  to  Chrlffianity,  and 
particul.irly  fome  of  thole  that  were  in  Nero's  family,  and 
called  hereCefar's  houfp-Ad.  Where  note,  i.  That  fuch  a 
mighty  efficacy  had  the  preaching  of  the  gofpel,  accom- 
panied with  the  influences  of  the  holy  Spirit,  thnt  it  eii-- 
tered  the  houfes  of  the  gre.ntell  pcrfecutors,  and  changed 
the  hearts  of  fome  who  were  moff  unlikely  to  receive  and 
entertain  it.  Beho'd,  here  are  fome  in  bloody  Nero's 
family  converted  10  Chrift,  by  the  preachingef  the  golpel, 
thofe  of  CeCar's  hott/}.': Id.  2.  That  fonietiiiie.'-.(jod  endues 
the  profeflors  of  the  gofpel  in  general,  and  youn>T  con- 
verts in  particulat,  with  futli  a  fpirit  ol'zeal  and  courage,- 
magnanimity  and  holy  refohuinii,  thj:  ihey  dare  lift  up  a 
banner  for  truth,  and  publicly  own  riie  dei'pifed  members 
of  Chrid,  without  either  fli.Tme  or  fear  :  Thofe  ufCefar's 
hzuflidd  do  greet  indfaltite  you. 

23  The  grace  of  our  I^rd  Jeftis  Chrift  «  with 
you  all.     Amen. 

He  (lints  up  all  with  his  ufual  apoftolicai  vaiediaion  r 
"Qy  grace,  we  are  to  underftand  the  free  favour  of  God,  as 
the  fountain;  and  all  good  things,  as  fo  many  ff reams 
flowing  from  that  fountain  :  Thii  is  called  the graceofiur 
Lord  Jelus  Ch'ijt,  bccaufe  purchafed  by  his  merit,  and 
applied  by  his  intercedion.  This  grace  he  prays  may  be 
with  them  in  the  fweet  effefts  of  it,  and  in  '.tie  feniible 
apprehenfinns  of  it,  to  enlighten  fanrtify,  comfort,  and 
quicken  them  more  and  more.  Knowing  then  '.lie  ex- 
ceeding riches  of  grace  which  we  have  in  ChriA  Jefus  our-' 
Lord,  let  us  glorify  him,  eminently,  abundantly;  .-•nd  as 
we  have  all  things  by  him,  let  us  do  all  t!i;:igs  for  hitr., 
^11  d  to  his  glory. 


o 


:."  n 


\ 


T  H  E 

EPISTLE   OF  St.  PAUL 


TO       THE 


COLOSSIANS. 


Tfiii  epifik  xuas  wrtitai  by  St.  Paul  when  he  was  pnfoner  ct  Rome,  about  the  fame  time  in  which  he  wrote  the  foregoing 
epijllc  to  the  Philippians.  It  is  dirctlel  to  the  ColofTianj,  that  is,  the  church  o/Chrifuans  newly  gatlicrcd  in  and 
about  the  city  ojColoSt  in  Plirygia,  by  the  preaching  o/"Epaphras  ;  St.  Paul  not  having  feen  their  face  in 
the  flcfh,  chap.  ii.    i. 

Epaphras  having  founded  a  church  here,  and  inJlruBed  the  Coloflians  in  the  great  and  fundamaital  principles  of  tU 
Chrifltan  religion,  he  left  them  for  a  time,  and  went  to  Rome,  and  was  fellow  pr  if mer  with  St.  Paul  there.  Inhis 
chfmcefrom  than,  the  Coloflians  wereinfeRed  withfalfe  teachers  oftwofrts;  fome  were  the  JudaizingdoSors, 
that  is,  p'erfons  converted  from  Jfudaifm  to  Chrijlijnity,  who  fought  to  imprfe  upon  tliem,  circumcifon, 
mid  the  cifcrvation  nftheceranonial  law,  long  fince  oklifked  by  ttie  death  of  Chnjl ;  againft  thefe  falfe  teachers,  moll 
of  the  foregoing  cpiflles  were  xurittcnand  dircBed.  The  other  fort  of  falfe  teachers  againft  whxnnthis  epijlle  is  written, 
Wire  fuchperfons  as  were  converted  from  GentiUfm  to  Chrijlianity,  who  obtruded  upon  tfu:  Coloflians  their  philifo- 
phicalfpcculaticms.  and  fome  of  their  hcathenijh  praBices, particularly,  tlielr  worf lipping  of  angels ;  under  the  nction  then 
(as  the  church  ^^Rome  now)  Thai  Almighty  God  is  an  infnilely  glorious  Being,  that  7nan,finfulman,  nvifl  net  dare 
toapproachhim  ■wiliioid'the  interpofurc  of  the  angels,  as  Mediators  between  God  and  them.  Now,  in  oppofition  to  both  thefe 
forts  offa.fe  teachers,  St.  Paul  lurites  tins  epijik  ,fhnuing  the  former,  that  Chr'Jlians,  fince  the  death  of  Chrifl,  lay  under 
no  obligation  to  obfervc  circunKifion,  or  any  part  of  the  ceremonial la-oj ;  and  convincing  the  latter,  that  ChnJl,  and  not 
angels.was  the  appointed  mediator  between  God  and  man;  atui  that  lue,  being  reconciled  to  God  by  him,  have  eccefs 
through  him  unto  Sod  in  all  our  neceffities. 

CHAP.      I.  of  Chrift,  dignified  with  the  title  and  office  of  nn  apoftle, 

an  apo/ih  of  Jel'ui  Chr'tfl  ;   that  it,  called  and  lent  imme- 
Jn  this  chapter  our  apoflle  gives  thanks  to  God  for  thefbirit-    dutely  by  him  to  plant  anri  propogatc  the  Chriftinn  faith 
,        ^  r        t     y   iA.r'^!,>fr,.,«c    ^„J  A.-.,,,-  /■-..-      throutrhotit  the   Lliriltian   world,  but   hy  thr  will  of  Cod  ; 

ualfnaces conferred  upinthtKjOionxdn'i,  audp) ay >  fei-    „       ^^       ..     i    f  .u      u      u    •       .    a  i     -.i  /    r 

>    r        1       '■  r    ■      1        11  .1    ■    L  ;•      *-nrilt,  as    Head  of  the  church,  is  intrulted  with  lendmgr 

venilyfor  their  increaf  m  kmwledge.  growth  mholi-    out  minillers  into  his  church  ;  but  the   Father's  will,  and 
nrf,  courage  under fujfenngs,   i^c.  Cbnlt's  will,  do  both   concur  and  fully  agree   in  fending 

PAUL  an  Apolllc  of  Jcfus  Chrift  by  the  will  of    forth  his  minifters  to  inltruft    and  edify  his  church  ;  and 
Cod,   and  Timothcus  rar  brother,      2   To    the    ^"-oe  to  fuch  a?  intrude   themfelves  into   any  office  in  the 
,•  •  J  r  -.ur   11      .1.         ■     n\    -(V    ,..1,;^K  -..^  ^^    church  without  their  call  andcomnuilioii ;  let  them  exiitrct 

Inints  and  faitmul  brethren  m  C  linlt,  wliicli  are  at       ,  ,       •  a     i    r    1 1  u-  n-u         /n    •  •      v-       u 

'      ,      "      ,,  ,  J  r  1^    J    a  blow  inftead  of  a  bleliinir.   2.  1  he  apokle  joins  1  imothy 

CololTe:   Grace  be  unto  you,   and  peace  iiom  Ood    j„  „,g  faU.tation  ;  though  Titnothy  was  not  an  apoftle  or 
our  Father,  and  the  Lord  Jelus  Chrift.  a  penman  of  any  part  of  the  Scripture, yet  becaufe  he  was 

Clferve  here,  I.   That  this  epiftle  to  the  Coloflianscon-    well    known    to    the  Cololiians,   and  much    valued    and 
tains  many  of  the  fame  things   and  often  the  very  fame    efteemed  by  them,  and  was  a  perfon  of  eminent  worth^nd 
words,  with  that  to   the  Ephtlians,  particularly  thefalu-   excellency  in  hinifelf,  and  of  lingular  ferviceablcnefs  Mte^a 
tation'here    is   the  r.iiiie  \^ith    'list   to  the  Ephtlians  ;   in    apoltle,  he  therefore  cdMnni  his /"-oZ/vr,  being  his/(^^^ 
which,   note,  t.   The  perfon  faluiinp,  I'nul,  once  a  perfe-,  lal'Ourcr  in  thr  -.vor/i  nf  ihi   gWp/l.      Where  the  great  hi!^    j 
cutor,  now   a  proftJlbr,ye3,a  zealoin-Tj.a' her  o^  the  faith  niility  of  St.  Paul.isremarkable,  and  worthy  ol  imitation  ;     J 

who    V 


Chap.  i. 


COLOSSIANS. 


^rj 


who,  though  an inrpirecl  apoftle, extraordinarily  and  imme- 
diately called  by  Chrift  himfelf,  an  aged  perfon,  long  en- 
gaged in  the  work  of  Clirill,  yet  is  (o  far  from  deipifing 
young  Timothy,  his  inferior,  greatly  his  inferior  in  all 
relpecls,  that  he  gives  him  all  fiiting  refped,  and  puts  ho- 
nour upon  him,  in  calling  him  his  brother,  they  being  fel- 
low-labourers in  the  work  and  fervice  of  the  gofpel.  3. 
The  perions  faluted,  the/d/n//  and  fu'ttffi.l  brethren  in 
Cbri/t,  \obich  are  at  CokJ/i'.  He  calls  all  ihe  member>=.  of 
this  Chriftian  church  by  the  name  oi Joints,  they  all  mak- 
ing an  outward  and  vilible  profelTion  offancftity  and  holi- 
ncfs  ;  and  many  of  them,  no  doubt,  were  what  they  pro- 
fffled,  not  only  relative,  but  real  faints  ;  he  ftiles  them  alfo 
fiiithfi  I  brethren  in  Chrijt,  that  is,  implanted  into  Chrilt, 
fume  by  outward  profelFion,  others  by  inward  faniTtificati. 
on  ;  or  the  exprtllion,  faints  in  Chrifi  Jefus,  may  intimate 
to  us,  that  all  our  grace  and  laniftity  mull  be  exercifed  and 
iictedby  (Ireiigth  derived  from  Chrift,  and  all  our  holinefs 
be  accepted  in  Chrill  Jefus.  4.  The  falutation  itfelf,  cJrdce 
be  unto  you,  and  peace  from  G  id  our  Father,  and  the  Lord 
Jefus  ChtiJI.  By  grace,  underfland  the  free  love,  and  gia- 
*  cious  favour  of  God,  together  with  all  the  effefts  and  fruits 
of  it  ;  thefe  are  wiflud  from  God  as  a  Father  intimating, 
that  God  bcftows  not  his  fpecial  grace  as  a  Creator,  but  as 
a  Father  in  Chrifi;  next  he  ^\ii\ei  ihem  peace  from  our 
Lord  Jefus  ChriJ/,he  being  the  ]inrchafer  of  our  peace, 
upon  whom  was  luid  the  challilementof  our  peace,  and  by 
whom  G-'d  is  at  peace  with  us,  at  d  reconciled  to  us.  But 
why  is  there  no  mention  of  the  Holy  Ghofl,  as  well  as  of 
Cod  fhe  Father,  and  our  Lord  Jefus  Chrift?  Becaufe  itis 
by  the  Spirit,  that  God  the  Father  and  Jefus  Chrill  dwell 
in  us,  and  do  communicate  this  grace  unto  us  ;  fo  that 
piaving  for  this  grace,  is  praying  for  the  communion  of 
thcHoly  Choft. 

3  We  give  thanki  to  God  and  the  Father  of  our 
Lord  Jefus  Chrift,  praying  always  for  you  ;  4  Since 
wc  heard  of  your  faith  in  Chrift  Jefus,  and  of  the 
love  which  ye  have  to  all  the  faints ; 

Our  apolUe  to  give  the  CololTians  a  full  ailurance  of  the 
firmntfs  of  his  love  unto  them,  acquaint?  them,  that  him- 
felf and  Timothy  from  the  time  they  heard  of  their  conver- 
fion,  did  never  ceiCe  to  give  fokmn  thanks  to  (iod  for  it, 
and  pariiciilarly,  for  tliat  faith  in  Chrift,  and  for  the  love 
which  thf  y  bare  to  all  faints, to  all  their  brethren  and  fel- 
low-members in  Chrift.  Where  note,  i .  Theperfon  whom 
St.  Paul  offir-^iiphis  pr.-iyers  and  praifes,his  fupplications 
and  ihankigivings  to,  and  that  \iGd;  intimating,  that  re. 
ligious  invocation  and  adora-tion  belong  only  to  God  ;  net 
10  any  creature,  who  can  neither  know,  nor  is  able  to  fiip- 
plv  our  wants.  This  God  whom  St.  I'aul  prayed  to,  is 
called  the  Father  of  our  Lord  J,fus  ;  fo  he  is,  wi;h  refpr;?t 
b  h  to  his  divine  and  htitnan  nature  ;  in  refpeft  to  his 
Deity,  he  is  of  the  fame  cfi'ence  with  the  F.Tiher,  bej'otten 
ofhim  from  all  eternity  ;  and,  in  rerpe(rb  of  hi?  humanity, 
be  is  hi»  Father,  being,  a«  man.  concaved  by  the  j'-ower  of 
the  Holy  Ghuft.  2.  Themercies  and  hleflings  wh'ch  St. 
Paul  offers  up  his  thsnkrgivings  to  God  for,  and  this  on  the 
^-ilf  ot  the   Coloillans ;  ir^  general,   they  arc  fpiiitual 


^^j^ 


bleflings:  In  particular,(i.)  For  iheir faith  inChrifl  Jifus; 
Chrift  alone  is  the  proper  object  of  our  aftiance  and  tiuft, 
and  by  faith  we  rf  po  ethe  in  ire  truft  andcoiilidtncc  of  our 
louls  upon  the  fufficiency  of  his  ikerits.  (2  )  For  their 
love  to  I'll  the  /aintf.  \W  here  oh/ervr,  That  faith  and  love 
are  inlVparable  companions:  There  is  a  neceflary  connec- 
tion bet\' een  them:  Faith  without  love, is  no  living  grace; 
love  with  out  faith  is  nofaving  grace.  Ohjitve  alio, The 
proper  object  of  aChriftian's  love,it  is  the  faints  as  faints, 
that  is  for  their  fanftity  and  holinefs:  and  to  all  thefaints, 
let  their  private  opinions  and  peifonal  infirmities  be  what 
they  will:  Wc  have  heard  of  youri  kve  to  all  the  faints  : 
Love  is  that  brotherly  afftftion  which  every  trueChriftian 
rhieHy  bears  to  all  his  ftllow-iiiembers  in  Chrift  for  grace's 
fake  :  now  the  love  of  grace  in  another, being  fo  gccd  an 
evidence  of  the  life  of  grace  in  ourfelves, hence  it  was  that 
St.  Paul,  hearing  of  the  CololTi  ans  love  to  all  the  children 
of  God,  ceafes  not  to  give  thanks  unto  God' for  it,  as  the 
fruit  an  evidence  of  their  converfation.  IVe give  ihai:ks 
to  God  and  the  Father  of  our  Lord  Jefus  Chrift,  &c. 

5  For  the  hope  which  is  laid  up  foryou  inhcaven, 
whereof  ye  heard  before  in  the  word  of  the  truth  of 
the  gofpel  ;  6  Which  is  come  unto  you,  as  it  is  in 
all  the  world,  bringeth  forth  fruit  as  it  doth  alio  in 
you,  fince  the  day  ye  heard  p,*''//,and  knew  thcgracu 
of  God  in  truth  : 

Here  note,  i.  St.  Pau!  difcovers  the  motive  which  ex- 
cited  the  Coloffians  tofuch  ftcsdmefs  and  conftancy  in  the 
faith  of  Chrift,  arid  in  love  one  to  another  :  and  that  vias 
the  hnpe  laid  up  for  them  in  httwm  -.  that  is,  the  grest  and 
good  things  iiere  hoped  for,  and  there  to  be  enjiycd.  A9 
the  finner's  inifery  confifts  not  in  what  he  ftcis,  but  what 
he  fears;  fo  the  believer's  hap]iineli  lic3not  ii;  what  he  has 
in  hand,  but  what  he  has  in  hope:  the  reward  wh'ch 
encourages  his  perfeverance  in  faiili  and  love, \s  Lid  up  in 
htt'iien,  that  i.Sjfafely  and  plentifijUy,  as  a  patent  lays  tij-^ 
his  ireafures  for  the  nfe  of  his  children  :  It  is  both  lawful 
and  laudable  then  for  Chriftians  to  have  an  eye  to  the  pro- 
mifed  reward,  as  an  encouragement  to  duty,  6r  //«•  hipe 
■which  is  laid  up  Jor  yott  in  heaven.  2.  The  means  by 
which  they  came  to  the  knowledge  of  this  ht»pe,it  was  by 
the  'Mordoft'uih,  the  preaching  of  tjic  gofpel  to  them  by 
the  miniftry  of  EpaohiMs  ;  this  wasfo  e.vceedingly  blcffed 
by  God,  that  thereby  the  laving  hope  of  this  rtward  was 
wrought  in  them.  Where  w';/r,  The  title  givea  to  th& 
gofpel,  itis  eminently  the  vjord  'f  truth,  having  Chrift  for 
its  main  fnbjecl:,  v.  ho  //  l')€  iuay,the  truth  and  the  Ife,  and 
being  confirmed  by  Chrift  the  Teftator's  blood.  i\ote 
farther, That  ihe  preaching  of  this  wordof  truth, the  doc- 
trine of  the  j^oI'IkI,  is  the  great  inftrumental  mean,  np- 
j'ointed  by  God  ior  begetting  in  us  a  lively  hope  of  the 
reward  laid  up  for  us  in  heavrn  :  for  lie  h-jpe  laid  apf^r 
you  in  heaven,  -Cfherecf you  have  heard  hcffe  in  ikcvjord  of 
the  truth  nftheg'J'ptU  3.  The  commendation  here  given 
of  the  gofpel,  which  had  begot  in  thefe  Colci}i;iU<a  lively, 
hope  of  the  heavenly  reward:  It  is  commended,  I'r.'  For 
bfing  one  and  the  faine  gofpel  which  wn:i  preached  by  the 
apcftles  throughout  all  the  wuiklj  -^hich:'  c^.mc  w:!:  u;/, 

I  O    s  ■■) 


"Sl4 


COLOSSIANS. 


Chap,  i. 


MS  it  is  !n  all  the  ivorlJ  •  that  it,  wiih  incredible  fwifr- 
nels  into  the  nioft  eminent  parts  and  places  of  the  worhl 
then  known;  an  infallible  proof  of  the  divinity  of  the  goj'- 
pel,  ihai'it  was  thus  owned  and  blelRd  of  God.  The  gof- 
pel,  at  all  times,  ar.d  in  places,  ii  one  and  the  fame  ;  and 
Lhrifl,  when  he  plcafes,  can  fwiltly  drive  the  chariot  of 
the  {Tofpel  round  about  the  world,  ;ind  bring  in  not  only 
perlons  ;ind  f.nnilies,bnt  cities,  nations,  and  kingdoms,  to 
the  obedience  of  it.  (i.)  The  golpcl  preached  to  them  is 
(  ornniended  for  its  frnitfulnefs,  it  bringeth  forth  fruit, as  it 
dijtk  aljh  in ycu  ,  that  is,  fruits  of  piety  and  holinefs  to- 
wards God,  and  fruits  of  righteoufnefs  and  charity  to- 
wards man.  Learn  hence,  1  liat  it  is  matter  of  praife, 
and  unfpeakable  thaiikfgiving,  to  the  niiniflers  of  Chrift, 
when  the  light  of  the  gol'pel  breaks  forth  among  a  people, 
where  it  never  befor  ijiined,and  i;-  accompanied  with  ear- 
ly and  cotiftant  fruits  of  piety, humility,  faith  and  love,  in 
the  heart!)  and  lives  of  thofe  to  whom  it  is  preached. 

7  As  yc  alfo  Ic.irned  of  Epaphras  our  dear  fcllow- 
feivant,\vho  is  for  you  a  faifhful  miniflcr  of  Chrift; 

8  Who  nlfo  dcclai  cd  unto  us  yoitr  love  in  the  Spirit. 

9  For  thi>  cauft;  we  alfo,linc(:  the  day  wc  heard  it, 
do  not  ccafe  to  pray  for  you,  and  to  defire  that  yc 
might  be  filled  with  the  knowledge  of  his  will  in 
all  wifdom  and  fpiritual  undcrftanding  ; 

Note  here,  i.  Tiie  pcrfon  whofirfl  jireached  thegofpel 
of  Chrifl  to  the  CoiolTians,  nnd  converted  them  to  the 
Chrirtian  faith, it  w.ts  Epaphras:  ylsvc  learned  of  Epaphras, 
1.  The  commendation  given  to  Kpapliras,  and  his  chnrac- 
ler  by  St.  Waul  :  he  was  regularly  called  to  the  wot k,and 
a  dilli^ent  fellow-labourer  with  St.  Paul  in  the  work  of 
prc.nching  and  difpenfmg  the  niyfteries  of  the  everlafting 
gofpel  to  a  loft  world  :  \\'hi  is  f-^r  you  a  faithful  niinifler  of 
Chrip.  L/'ar^  hence, That  the  knowledge  of  life  and  fal- 
vation  is  ordinarily  wrought  in  perfons  by  the  preaching 
ofthegofpel,  by  menciltedofGodtothat  facred  func'Hon. 
Noie,  3.  A  particular  inrtance  of  the  faithfulnefs  of  Epa- 
phras towards  the  ColoHians,  he  declared  unto  St.  Paul 
their  l;ve  in  the  Spirit;  that  is, their  fpiritual  love  and  fer- 
vent afFeclion  to  him, though  ihey  had  never  feen  his  face 
nor  heard  his  voice.  The  faithful  minirtersand  members 
of  JefusChrifl  do  alFeclionately  love  one  another, though 
they  fee  not^the  face  of  each  other  ;  there  is  no  fuch  load- 
llone  oflove  as  the  grace  of  God  :  This  will  draw  forth 
the  heart  and  affedftiuns  of  a  believer,to  the  ends  of  the 
earth,  to  pray  for,  to  mourn  over, and  to  rejoice  with  fuch 
of  their  brethren  as  they  never  faw,but  of  whofe  condition 
they  have  heard.  4.  The  kind  return  which  St.  Paul 
makes  to  them,  for  their  love  in  the  Spirit  toward  him; 
fir  this  caufc  'ue  dt  not  ceafe  to  pray  for  you  :  there  is  no 
iuch  way  to  attain  an  interefl  in,  and  to  obtain  conllant 
benefit  and  advantage  by  the  prayers  of  the  minifters  of 
ij.jd,  as  to  be  cxpreUive  of  our  love  and  afi'ection  both  to 
God  and  them.  5.  Theefpecial  blellings  which  he  prays 
lor  on  the  ColofTians  behalf,  namely,  that  they  might  be 
:i!icd  with  the  knovjled^e  of  his  •an7/,that  is, attain  toa  more 
perfeft  and  comprehcnfive  knowled^  of  God's  >^11  and 
their  duty,  furnillied  with  all  divine  '.vifdom  and  fpiriluaj 


nndrr/?anding,  to  regulate  tlitir  lives  according  to  their 
knowledge.  Learn  from  hence.  That  there  is  a  lulnefsof 
divine  knowledge,  which  is  attained  by  none,  but  fliould 
be  aimed  at  by  all,  feeing  they  that  know  nioft  of  God's 
word  and  revealed  will,  tome  far  fhortof  what  they  (hould 
know.  Learn,  z.  That  the  knowledge,  wifdom,  and  un- 
derlhnding  which  Chriftians  ftould  cfpecially  labour  after, 
.nnd  attain  unto,  is  of  things  fpiritual  :  that  ye  beflUdwi'th 
hnowltJge  and /piritual  nr.der/ianding.  O  let  divine  and 
fpiritual  knowledge  beourchief  care  and  principal  bufineM 
it  IS  called  here  Ipiritual  underf^anding,  becaufe  it  is  from 
theholy  Spirit,  and  converfant  about  fpiritual  things,  which 
f arexceedsthemoft  refiued  notionsconcerning  other  thinps; 
and  Chrift  tells  us,  that  eternal  lifedepends  upon  it.Johil 
xvii.  3.  fpiritual  knowledge  fits  us  for  the  fervice  of  God 
on  earth,  for  the  fight  of  God  in  heaven  :  And  Chrifthas 
told  us,  that  he  will  take  a  fi?rond  journey  from  heaven,  to 
render  vengeance  on  them  .vhich  know  not  God,  and'on 
them  which  do  know  ^'K',fio«W/vv' but  obey  not  practically 
the  gofpel  of  our  Lord  jt'iui,  z  ThtfT.  i.   3. 

10  That  ye  might  walk  worthy  of  the  Lord  unto 
all  pleafing,  being  fruitful  in  every  good  work,  and 
increafing  in  the  knowledge  of  God ; 

Here  the  apoftle  fetsdown  the  end  of  his  prayer  in  the 
foreinentioncd  manner  for  the  ColoiHans,  why  he  dclired 
that  their  knowledge  fliould  l"oexcce<i:':glyincreafe  ;  it  was 
in  order  to  praclice,  th.it  they  might  -Malk  worthy  of  the 
Lord,  unto  all  plrafwg,  and  he  fruitful  in  every  good  'vori  ; 
that  is  the  true  end  of  knowledge,  practical  obedience.  All 
knowledge  without  this,  niakesa  man  like  Nebuchadnez- 
zar's image,  with  an  head  of  gold,  and  feet  of  clay  :  Some 
perfons  ftudy  to  know,  only  to  know,  this  is  curiollty  ; 
others  endeavour  to  kno  w,oiiIy  to  make  themfelves  known, 
that  is  vain-glory  :  But  to  know, that  we  may  practife  wha  c 
we  know,  this  is  gofpel  duty.  Qjte/}.  But  how  can  any 
perfou  be  faid  to  -jjalk  vjorthy  of  the  Lord?  Anf.  'Ko\  with 
a  worthinefs  of  merit, but  with  a  worthinefs  of  meetnefs, 
when  we  walk  as  it  is  meet  and  fit  for  perfons  profeffing 
godlinefs  to  walk,  when  we  walk  as  hecometh  thegofpel  of 
Jefus  Chrift,  in  obedience  to  his  precepts,  in  imitation  of 
his  pattern,  anfwerable  to  the  helps  and  fupplies  of  grace 
which  the  gofpel  affords,  and  anfwerable  to  the  high  and 
glorious  hopes  whichthe gofpel  raifesusto  the  expectation 
of,  this  is  to  -dialk  worthy  of  the  Lord  ur.ij  all  pleafing. 
The  fecond  branch  of  the  apoftle's  prayer,  on  the  behalf  of 
thefe  Coloflians,  waf,  that  they  might  he  fruitful  in  ivery  ■ 
good  work,  that  is,  labour  alter  an  utiiverl'al  fruitfulnefsin 
good  works.  By  good  works,  he  undoubtedly  means 
works  of  piety  towards  God,  works  of  rightcouliiefs  to- 
wardsourneighbours,  works  of  fobriety  towards  ourl'elves, 
works  of  charity  towards  all.  By  fuitfulnels  in  thefe  good 
works  he  means  an  unwearied  diligence,  and  perfevering 
conftancy  in  the  doing  of  them,  that  our  fruitfulnefs  be  an, 
univerfal  fruitfulnel's,  an  humble  and  felf-dtnying  fruitful- 
nefs, a  proportionable  fruitfulnefs,  an  abounding  and  abid- 
ing fruitfulnefs  ;  this  is  to  be  fruitful  in  every  good  work. 
The  third  requelt,  which  inthisverfe  he  puts  up  for  them, 
is.  That  they  may  increafe  in  the  knowledge  of  God.  ' 
fruitfulnefs  in  good  works  makes  much  for  the  increaj 

knowlec 


them, 


Chap.  i. 


COLOSSIANS. 


knowledge, To  increafing  in kno-,vIccIge  will  contribute  very 
much  towards  our  fruitfulners.  in  good  works;  the  w:iy  to 
grow  in  grace  is  to  j;ro-u  in  tkc  knowledge  of  our  Lord  lefus 
ChriJ},  zl'et.  iii.  1 8. 

1 1  Strengthened  with  all  might  according  to  his 
glorious  power,  unto  all  patience  and  long-fuffering 
with  joyfulnds  ; 

In  the  former  verfe?, prayer  was  put  to  God  by  St.  Paul, 
to  enable  the  ColoiTians  to  do  his  will,  his  whole  will,  ac- 
ceptably in  this  verfe  he  pleads  with  God,    to   ftrengthen 
them  with  an  almightypowertobearafflicfbions.thsfharpeft 
andlongeft  afflic1ions,patiently  and  joyfully  :  Strengthened 
rx'iih  all  might,    unto  all  putience   luith  jnyfulnefs.     Learn 
Iience,  i.  That  the  crols  ofChrift,or  futferings  for  Chrift, 
are  unavoidable,  but  not  unfupportable;  though  they  will 
fliock  an  ordinary  patience  and   conllancy    of   mind,  yet, 
niight,all  m'ght,  po-uer,glsr  ions  J>iiier,\vhkh  is  here  prayed 
for  us,  and  elfewhere  promifed  to  us,  can  and  will  enable 
us  to  ftan<l  under  rhem  !  Glorious  power  will  be  vidorious 
power.    2.  That  patience,  much  patience  very  much  pa- 
•       tience,  yea,  all  patience  is  needful,  nay,  abfolately  and  in- 
difpenlibly  neceffary,  to  enable  a  Chrillian    to  bear  fome 
trials,   and  to  glorify   God  in  an  afflicled  condition.     All 
patience,  I  fay ,is  neceflary  in  order  to  the  cheerful  bearing 
of  afflit'tions,  that  is,  patience  at  all  times,  patience  under 
all  crolTes.  patience,  ifpolTible,  without  any  mixture  of  im- 
patience ;   patience  that  may  give  a  man  the  pofreflion  of 
himfclf,  and  quiet  the  whole  man,  the  tongue,  the  hand, 
and  the  heart.     Such  meafures  and  degrees  of  patience  as 
xvill  keep  the  heart  from  finking,    the  tongue  from   com- 
plaining,  the  hand  from  revenging.     Lord  !   grant,   that 
whenever  any  of  thine  are  called Yorth  to  fuffer  either  for 
.  ^      thee,or  from  thee,they  may  he/Irenglhened  wUh  all  might. 

^  12  Giving  thanks  unto  the  Father,  which  hath 
made  us  meet  to  be  partakers  of  the  inheritance  of 
tlie  faints  in  lic>ht  : 


^45 


Our  apoftle  having  prayed  for  the  Coloffians  in  the  fore 
going  verfeE,here  brcak^.  fonh  into  the  dutv  of  thank'Viv 
ing  on    their   behalf,    Giving  thanks  unto 'the  Fai her, %c. 
Where  wo/f,  i.  A  dcfcriprion    of  heaven,  or  the  bl'efll-cl 
nate  of  good  men  in  the  other  world:  It  is  an  inheritance 
an  inheritance  'jf  faints,   and  an  inheritance  in  light       'i  ) 
It  IS  an  inheritance,  now  that  is  a  pofTeflion  only  propei^  to 
children,  H. credit  as  filiis  dch.lur,  nonfeivis.     h  is  an  un- 
merited and  undeferved  poiremon,and  it  is  the  beft  dona 
tive  that  a  father  has  to  give  unto  his  children  :    Particu 
larly,  this  inheritance  of  heaven,  which  God  gives  to  all 
andyet  to  every  one  of  his  children,   is  the  freelt  inheri- 
tance, the  fureft,  the  mofl  fatisfying,and  the  moll  deiicht- 
ful,  and  the  men  durable  inheritance.   (2.)  Heaven  is  the 
mherirance  of  the  faints,  or  of  holy  perfons  only  ;  fuch  as 

are  realyholv,univerfallyholy,perfeveringlyholy,to them 
and  only  to  ihem,doe.sit  belong,:t  is  purchafed  for  them 
It  IS  protpifed  tothem,it  i.Vgiven  to  them.they  have  already 
The  firlt  trmts  yf  itin  the  Spirit's  inhabitation,  which^is 
".■ven  10  them  as  an  earneft  of  heaven;  it  is  prepared  >or 
ii^^nd  tliey  are  prepared  for  that;  and  it  Ihall  be  finally 


^iven  K 


adjudged  to  them  at  the  great  and  laft  day.     C;,.)  It  is  an 
inheritance  in  light,  that  is,  an  inheritance  with  God  ;   an 
inheritance  in  joy,  an  inheritance  in  glory,  and  a  common 
inheritance  for  all  the  faints  ;   As  the  light  of  the  fun  isa 
common  blefling  to  all  that  have  eyes  to  fee  it,  and  every 
perfon  in  a  room  has  the  benefit  of  the  light  of  the  candle 
as  if  he  enjoyed  it  by  himftlf  alone  ;    fo  is  the  inheritance' 
of  heaven,  it  is  fully  and  entirely  enjoyed  by  ail  the  faints 
as  if  there  was  but  one  to  poflefs  and  enjoy  it.     AWf,    2' 
The  qualification  of  the  perfons   who  may,   upon   goocl 
grounds,  expecl  to  be  made  partakers  of  this  glorious  in- 
heritance when  they  die,  namely,  fuch, and  only  fuch,  as 
by  the  afliftance  of  God's  grace,  and  the  concijrrenc'e  of 
their  own  care  and  endeavours,  are  made  7r7."f/,that  i'  fit 
prepared   and  ready  for  this  inheritance  whilll  they  li've' 
Our  perfons  muft  be  juftified  by  the  blood   of  Chriil,  out- 
natures  renewed  by  the  grace  and  Spirit  of  ChriO, and  our 
fives  daily  more  and  more  con!"ormed  to  the  <!octrine  and 
example  of  Chrill,  or  we  can  never  partake  of  this  inhe- 
ritance ;  witfcout  llkenefs  to  Cod,  we  can  have  1:0  e.vpec' 
tation  of  living  with  him.     3.  The  dutv  belonging  toand 
expefted  from  them  whom  the  Father  has  made  meet  foa- 
this  glorious  inheritance,  and  that  is  the  duty  of  eternal 
thankfgiving,   Giving  thanks  to  the  father  -.vho  has  made  r'x 
meet.  As  none  fliall  enjoy  this  inheritance  but  fuch  asare 
made  meet  for  it;   fo  thofe,  ail  thofe  who  arc  made  meet 
for  it, muft  afcribe  their  meetr.efs  unto  God,  and  give  him 
than^ks  for  it.     It  is  a  fpiriiual  b!effing,it  is  a  tranfrendent 
favour,  it   is  a  difcriminating  favour,  it  is  an  everlaftinr, 
favour  ;  eternity  will  be  too  fhort  to  fptnd  in  the  admira*" 
tion  of  it,  and  in  giatulations  for  it  ;  Jet  (ucb  of  us  as  are' 
interefted  in  ir,  now  begin  rhe-work  upon  earth.of  givinir 
thanks  to  the  Father,  tor  making  us  nieeyo  be  partakers 
0/ the  inheritance  of  I  he  faints  in  light. 

13  Who  hath  delivered  us  from  the  power  of. 
darknefi  and  has  tranffated  ^^into  the  kin-^dom  of' 
his  dear  Son  :  ^  °- 

In  thefe  words  our  .-ipoflle  declares  how  God  makes  h-- 
childrenand  peoplemeet  for  theinheritance  ofheavenand" 
eternal  glory, namely,  by  bringing  ,hem  out  of  that  dark 
ttate  of  heathenifm,  hn  and  miferv,  in  which  they  lav  and 
tranflating  them  into  a  Itate  of  grace,called  here  iheh»P 
don,  of  God's  dear  .Son.  mo  hath  delivered  us  frmi  fhe 
power  Dfdarknrfs  -.  Here  we  have  the  deliverer,'  Cod  the 
Father,  ver.  12.  he  %livered  us  ;  all  that  are  :r.aJe  meet 
tor  the  inheritance  in  light.wereonce  under  thepowerof 
fp.r.tualdarknefs  :  The  deliverance  itfelf,  and  the  manner 
of  the  deliverance;  he  hath  refcued  bv  a  ftrorg  hand  as 
the  word    imports,    as  Lot   was  delivered  out  of  Sodom 

T'  ''Z     ,'  ''V  "';'  '"'^'"^  "''^'y  '"""'  '^'"  l^v  nature,  \s 
a  ftateof  darknefs;   fmonginally  iprings  from  d.ikncfs  it 

naturally  delights  in  darknels  it  nkimaiely  leads  to  eternal 
<  arknels.  2  That  it  is  God,  and  God  alone,  that  can 
deliver  a  foul  from  the  power  of  fpiritual  darkncfs  o 
1  hat  no  power,  Ihort  of  Almighty  power  of  God,  is'  able 
to  oel.ver  a  fin,:erfrm|  the  dominion  oflin,and  the  power 
of  ipirii%ldarknefs1Buchis  the  ignorance  and  blindnef- 
of  the  underllatiding,  fuch  is  the  r.beliion  that  is  found  in 
tne  iinner  s  will,  io  great  the  irregularity  and  diforder  of 


^  # 


84-6 


C  O  L  O  S  S   I  A  N  S. 


Chap  i. 


the  affcctioTit.anJ  indeed  of  the  whole  foul, that  the  finner 
h  not  only  unable  to  dclivrr  hiinl'elf,l>ut  liaiids  in  a  dirt d 
uppoliiion  to  the  grarc  of  God,  which  offers  to  woik  de- 
liverance for  hiin,  till,  of  Uiiwilling,  he  is  made  willing,  in 
the  day  of  Chrift's  power,  PfjI.  ex.  3.  jind  trorflated  us 
into  the  kin^d'im  <jf  his  dear  Sen  ;  that  ii,  brought  U5  into 
a  gofpcl  (tate,  made  us  members  and  fubjefts  ot  his  king- 
doin  of  grace, and  heirs  of  his  kingdom  of  glory.  Learn, 
J.  ThatChrid  wasGod's  Son,  his  dear  ami  only  Son,  the 
bon  of  himlelf,  and  the  Son  of  his  bofoin-love  :  He  is 
tailed  his  Soii,  being  fo  by  eternal  and  ineffable  genera- 
tion ;  not  upon  the  account  of  his  miraculous  conception 
only,  nor  in  regard  of  his  lanft  fication  and  iniffion  only, 
nor  in  regard  of  his  refurreftion  chiefly  nor  ni  regard  of 
the  dignity  of  l>i>  perfon,  nor  in  regard  of  the  dearnels  of 
his  perfon  ;  but  he  is  very  God  of  very  God,  begotten  of 
his  Father,  by  whom  all  things  wtre  made  ;  and  accord- 
ingly, he  is, for  nature,co-efl'ential, for  dignity, co-equal,  and 
forduration, co-eternal  with  the  Father, and  conlequenily 
truly  and  really  God  ;  and  he  that  denieth  the  divinity  of 
the  Son,  in  God's  account,  denieth  the  Father  alfo.  2. 
That  Chrift,  as  God's  dear  Son,  is  a  fpiritual  King,  and 
exercifes  a  kingly  power  in  ami  over  the  fouls  of  thofe 
whom  he  hath  delivered  from  the  jwwer  of  darknefs.  3. 
That  fuch  as  are  fubjecfts  of  hi«  kingdom  of  grace,  (hall 
certainly  be  tranflatrd  into  his  kingdom  of  glory. 

14  In  whom  we  have   redemption  through  his 
blood,  (vm  theforgivenefsof  fins. 

Here  our  apoftk further  declares  how  w care  mademff/ 
iir  the  inheritance  of  heaven,  and  delivered  from  the  power 
of  di.rkncjs,  namely,  hy  our  redewpti'jtt  in  Chriff  from  lin, 
oatan, death,  ai^j^  wrath;  by  a  price  paid  by  the  Mediator 
to  the  jortice  of  God  his  Father.  In  tuhom  we  have  re- 
demption, that  is,  the  fruij:  an;l  benefit  of  Chrift's  redemp- 
'lio'.i,  which  eminenily_  coiififls  in  reniiffion  of  fin.  Noie 
here. (i  J  I'he  deploral-#  ftateJnto  which  the  whole  race 
of  mankind  was  brought,  by  fin^naraely,  a  llateof  flavery, 
and  fpirilual  captivity  unto  fin  ;  redemption  fuppofes  this; 
ihvfs  and  captives  need  a  redeemer, none  elfe.  (3.)  T  hat 
there  was  no  delivery  from  this  flu  very  but  by  a  price  paid 
down  to  the  juftice  of  God  :  Redemption  is  adelivery  by 
ranfora  and  price.  (3.)  That  no  other  price  did,  or  could 
redeem  us  from  our  miferable  captivity,  but  the  blood  of 
Chrift;  vt  h:i\-c  redemption  thrciigh  his  hh'id.  (4)  That 
althoupjh  Chrift  did  pay  this  ranfon^uto  God,  and  not  to 
Satan  whofec  nllavcd  captives  we  are, yet, by  virtue  of  the 
j.anfom  paid,  we  arc  delivered  from  Satan's  flavery,  and 
liii'i  doininion  :  when  God  the  judge  was  once  (atitfied, 
Satan  the  gaoler  had  noihing  to  do  to  detain  and  keep  us 
any  lunger  in  prifon.  (5)  'I'hat  forgivcnefs  of  fin,  or  a 
fu'l  and  fi'ial  difcharge  from  lin's  guilt,  and  from  all  ob- 
n.>xioufncfs  to  God's  wrath, was  one  Ipecial  fruit  of  Chrift's 
redemption;  he  ditd  to  deliver  us  from  the  wrath  of  God, 
and  from  the  rage  of  our  lulls  too,  otherwife  he  had  but 
fealed  us  a  patent  tofi;i  with  impunity 


15  Who  is  the  itnagc  of  th^Mivifible  Gcd,   the    by 
fi ijl- bora  of  every  creature  :  ^  . 


mer  verfe.defcribesthe  perfon  ofonrRedeemer  inihisand 
the  follouing  verl'cs.in  fuch  lofty  characters, as  evidently 
befpeak  him  to  be  a  divine  perfon,  truly  and  really  God, 
and  confiquentiy  the  fit teftperl'on  to  unden^ikefo  great  and 
glorious  a  work,  as  the  redemption  and  fdlvatiou  of  a  loft 
and  perifliing  woild.  A'';/.*  here,  i.  The  Redeemer  de- 
fcribed  by  hit  eternal  rtljtion  toGod,  he  \s  the  image  of  the 
invijil'le  Cc<</,  th.it  is, his  natural  and  eflintial  im.ige  ;  thus 
he  is,  in  refpeift  of  his  eternal  generation  as  God  ;  as  a 
child  whom  wc  call  the  exprefs  image  of  the  Father,  is  of 
the  fame  nature  with  hi--  father,  fo  is  Chrift  of  the  fame 
effence and  nature  with  God  ;  his  nature  is  the  fame,  hi} 
attributes  are  the  fame,  his  works  the  fame,  the  worlhip 
given  him  the  fame  ;  faith  and  affiance  in  him  the  f^rnie  : 
|()hn  xiv.  I.  Ye  believe  in  God,  heluve  ulfo  in  me.  Again» 
iChrift  is  the  image  of  the  invifible  God,  as  God-man  ;  by 
him,  as  a  lively  image,  did  God  the  Father  I'et'furth  unto 
us  his  glorious  attributes  of  wifdom,  mercy ,rigl,uc«>ufners, 
and  power.  The  firft  perfon  in  the  God-head  is  called 
invilible  to  the  patriarchs;  but  the  Son  fn  quenil>  appeared 
as  a  pri  Indium  to  his  incarnation, in  which  he  appeared  vi- 
fibly  to  all.  2.  Chrift  is  here  dcfcribed,  as  by  his  eternal 
relation  to  G.'d.foby  his  eternal  relation  10  the  creatures; 
He  is  the  firjt-barn  cf  every  creature  ;  that  is,  (v.)  He  was 
before  every  creature^and  therefore  he  himfelf  cannot  bea 
creature:  The  apoftle  faysexptmilly.ver.  17.  That  he  is bf- 
Jore  till  th!rgs,xh3i  is,  Chrift  had  a  being  before  there  was^ 
any  created  :  he  was  before  all  creatures  both  in  point  of 
dignity  and  in  point  of  duration.  1  bus,  Rev.  iii.  14. 
Chrift  calls  himltlf  the  beginning  ef  the  creation  of  God, 
that  is, the  principal  and  efficient  taufe  of  the  creation, and 
fo  cou'd  not  be  a  creature  himfelf,  but  coufequenily  moft 
of  neceffity  have  been  God  from  all  eternity  with  the 
Father  :  Oi«tlle,  (2.}  By  ihefirft-born  cf  every  creature, 
may  be  underftood,  that  he  was  Lord  and  heir  of  all  the 
creetures  ;  in  alufion  to  the  firft-born  among  the  Jews  of 
old,  who  were  Lordsover  their  brethren, Gen.  xxvii.  27. 
Behold,  1  L'Ve  made  him  thy  Lord  :  the  firft  born  is  natural 
heir,  and  i^f/r  did  anciently  fignify /.ir</.  Now  Chrift  is 
faid  in  Acts  x.  ^6.  to  be  lord  of  all,  and  Rom.  iv.  i^.  He 
is  called  heir  cf'nll  things  :  Now,  how  well  may  Chrift  be 
faid  to  be  the  Lord  and  heir  of  all  thing,  when  all  things 
were  made  by  him,  and  without  him  was  not  any  thing  made 
that  was  made.  Learn  hence, That  the  Socinians  have  no 
ground  from  this  text  to  reckon  Chrdt  among  the  nuni- 
ber  of  creatures, he  having  a  being  antecedent  to  all  crea- 
tures yea,  being  Lord  (  f  the  w  licle  creaiim  ;  and  ;<ccor- 
dingly  the  apcftle  ftyling  him  here  xhefrfl-bcm  cf  every 
creature,  never  defigned  to  infinuate,  that  the  Son  of  God. 
is  a  creature, as  moft  evidently  appears  by  the  nexJ  verlies. 

iGForby  him  were  allthing.<;  cif  .itcd  thatarciiv 
heaven,  and  that  are  in  earth. viiible  and  invifible,. 
whether  tlif)' I'C  thioni.x  or  dominions,  or  princi- 
pal-ties, or  powers  :  all  things  were  created  byhiia 
qiadlorhim.  17  And  he  ii  before  all  thinjjs,  and- 
by  him  all  things  con  lilt. 


The  apoftJe  hawug  mentioned  our  redemption  in  the  for- 


Mark  the  connexion  :  The  apoftle  affirms  Chri 
tiie  firft-born  of  ev«ry  creature,  namely,  becaul'e 


^ 


Chap,  r. 


COLOSSIAKS. 


847 


luert  all  things  created,  and  by  him  nil  lyings  conCif}  ■•  Now, 
if  all  things  were  crotid  by  him,  lurely  he  hin'l'elf  cannot 
be  a  creature.  And  ihii  the  fenfe  of  the  apodlc';  words 
run?  eafy;  Chrift  is  the  image  of  tlie  inviiible  Gcd,  the 
Heir  and  Lord  of  the  \^  hole  creation,  for  by  him  all  things 
were  created ;  he  that  created  all  creatures,  cannot  him- 
felf  be  a  creature  ;  for  it  is  impolFible  that  any  creature 
Jhould  create  itfelf .  Mark  further,  Ciirift  is  here  repre- 
lented  aj  creator  of  the  univerfe  ;  all  things  were  created 
hy  him  in  heaven  and  in  earth,  all  the  anpels  in  their  feve- 
ral  orders,  degrees  and  dignities.  (2  )  Ashe  isrrpretent- 
ed  the  Creator,  fo  likewiCe  the  upholder  of  every  crea- 
ture :  as  Ay  him  'vere  all  things  created,  fo  hy  him  do  all 
things  conjij}.  C3.)  He  is  let  forth  as  the  laft  end  of  all  the 
creatures;  all  tilings  were  created  f'r  him,  as  well  as  by 
him.  Learn  hence,  1.  That  all  created  beings,  from  the 
vilift  worm  to  the  brightf  ft  angel,  are  the  workmanfliip 
of  Chrifl's  hand  ;  they  are  not  only  creatures,  but  his 
creatures;  he  is  iheiroinnipdtent  Creator,  and  their  righr- 
fufLord.      2.  7  hit  alt  thinpi  vjere  created  for  him,  as  well 

I  as  by  him,  for  the  maniffftation  of  his  own  glory,  as  God ; 
he  'hat  was  the  firft  caufe,  n)iift  be  the  laft  end  :  And  ac- 
cordingly, all  the  creatures  throughout  the  whole  creation 
do  give  glory  unto  Chrift,  fome  in  an  a<5tive  way,  as  an- 
gcU  and  faints ;  fome  in  a  paffive  wajj,  as  damned  men  and 
devils;  fome  in  an  objective  way,  as  fun,  moon,  nnd  ftars, 
giving  us  Cfcafion  to  glorify  the  power  and  wildom  of  the 
great  creator.  3.  Th;it  feeing  the  w  hole  creation  was  at 
tirft  made,  and  is  ftill  upheld  by  the  power  of  Chrift,  it 
proves  him  to  be  evidently  and  ui'deniably  God  :  He  that 
created  all  things,  and  upholdetb  all  things  hy  the  word  of  his 
p'-ywer,  is  and  muft  be  (jod.  Vain  here  is  the  Socinian 
evafion,  who,  by  creation,  underftood  a  renovation  of  the 
mind,  and  a  reformation  of  the  manners  of  •hen  by    the 

^  go'pel  ;  for  Chrift  is  here  laid  to  create  all  things  in  hea- 
ven.  that  is,  particularly  the  angels  in  heaven;  but  they 
having  kept  their  firft  ftation,  wanted  no  renovation,  fo 
that  it  muft  be  underftood  of  the  firft  creation  of  the  na- 
tural world,  and  notot  the  renovation  of  the  moral  world. 
God  forgive  the fe  men';  perverting  and  bold  praiftifing 
upon  the  fctiprures.  Can  any  fenfible  man  perluade 
himfelf,  that  svhen  St.  Pa\\\  (ay-,  that  all  things  were  crea- 
ted by  Chi/}  in  heaven  and  eat  ih,  thrones,  doniiniins,  prin- 
cipalities, and  powers,  that  the  apollle  fliould  mean  no 
more  than  the  moral  renovation  of  the  world  below  by 
the  pre.Tching  of  the  giifpel,  in  which  the  angels  were 
HOt  concerneil  ?  For  though  Chrift  was  an  Head  of  con- 
firinatiou  to  them,  ye:  hail  ihey  do  need  of  a  renovation, 
or  beinn  made  new,  having  always  kept  their  fiift  ftation. 

t8  Atid  he  is  the  head  of  the  body,  the  church  ; 
who  is  the  beginning,  the  firft-born  from  the  dead  ; 
that  in  all  things  he  might  have  the  pre-eminence. 

Our  apoftk  having,  in  the  foregoing  verfes,  defcribed 

v.'hat  Chrift  is  in  hiniTelf,  comes  next  todefcribe  him  with 

leluion  to  his  church  ;  ftiewing,  1.  That  he"is  her  Head, 

he  is  the  Head  of  the  bodv,  the  church  ;  as  the  head  and 

^^the  members  make   one   body,  fo  Chrift    and    his  peddle 

^Hl^^tute  on?  chuteh  ;  he  is  of  tbe  fatne  n.xture  (as  luan) 


with  his  church,  he  poureth  fortli  of  tlie  faiTie  Spirit  upon 
his  church ,  he  is  both  an  Head  of  authority,  and  an  Head 
of  influence  to  his  church;  he  fyinpathizes  with  her  in  all 
her  fufferings  on  earth,  and  longs  for  ihe  full  fruition  and 
final  enjoyment  of  her  in  heaven,   i.  He  is  the  beginninj^ 
of  the  Chriftian  church,  the  root,  the  fountain  ar.d  foun- 
dation of  it,  the  active  beginning,  or  tl  e  firft  principle  and 
author  of  it,  and  of  all  thole  influences  of  grace  and  fpiri- 
tual  life  which  do  animate  and  enliven  it.    3.  He  is  called 
the  firfi-born  from  the  dead,  fi.)  J3ecaufe  he  was  the  flrlt 
that  arofe   to  an  iiiimortal  life,  never   to  die  more  ;    all 
others   that  were  raifed  to  life,  be'.ides   him,  died  again, 
but  death  had  no  more  dominion  over  him.   Again,     (2.) 
Becaufe   he  was  the  principal  and  efficient  csule  of  their 
refurreclion  ;  all  that  were  railed  before  hitn,  were  raifed 
by  him,  by  a  power  derived  from  him  :  And,  (3.)  Becauft- 
he  is  the  pattern  and  exemplary  caufe  of  the  refurreciiotj ; 
his  members  are  not   only   raifed  by  him,   but   like  i:nto 
him,  Phil.  iii.  21.     Faflmned  like  unto    his  glori:us  body. 
Was  his  body  raifed  fubftaiitially  the  fame?   So  ihall  ouro 
be.     Was  his  body  wonderfully  improved  by  the  refur- 
reclion?   So  (hall  ours,  in  point  of  purity  and  fpirituality, 
in  point  of  power  and  aftivity,  in  point  of  immortality  and 
incorruptibility.      Was  his   bodv    raifed  ro  be  eternally 
glorified?   So  (hall  ours.   How  fi:ly  then  is  our  Lord  here 
called  the  firft  born  from  the  dead?    Even  herein   he  had 
the  pre-eminence. 

i  (^Y OX  it  ■plciicdi  the  Father,  that  in   him  fhould 
all  fulnefs  dwell ; 

Still  our  apoftleproceeds  in  defcribing  the  perfon  of  our 
Redeemer,  and  the  admirable' qualifications  found  in  hiru 
for  the  work  and  ferviceof  our  redemptioii*,  he  declares 
here,  that  there  was  a  perfect  and  coniple'te.  fulnefs  of  all 
divine  graces  and  excellencies  dwelling  tn  the  Mediator, 
and  that  by  the  pleafure  and  aDpointment  of  God  the 
Father  ;  there  is  in  him  a  ^^ulnelTof  merit  for  out  juftifi- 
cation,  a  fulnefs  of  grace  for  our  fanctincation,  a  fulnefs  of 
wifdom  for  our  direction,  a  fulnefs  of  power  for  our  pre- 
lervation,  a  fulnefs  of  mercy,  pity,  and  compairHMi,  to 
reheve  and  fnccour  us  in  all  our  diftreflef.  And  this  ful-- 
nefs  which  is  in  Chrift,  is  an  original  and  independant  ful- 
nefs, and  ir  is  an  infinite  and  incxhaiiftible  fulnefs;  it 
is  a  complete  and  comprehenfive  fulnefs,  and  it  is  a  mi- 
nifterial  fulnefs;  the  fulnefs  that  is  in  him  of  grace  and 
comfort,  is  on  purpo(4  to  communicate  unto  us,  to  be 
difperfed  and  given  forth  to  all  his  members.  No  fooner 
had  our  apoftle  faid,  thit  he  is  the  Head  rf  fhe  body,  the 
church  ;  but  he  inftanily  fnltjnins,  that  it plcaf^Jthe Father, 
that  in  him  fl?ottld all fulnefi  dwell,  nait»ely,  for'his  church's 
benefit  and  advant.ige.  Learn  kencc.  Thai  for  any  ona 
to  bs,  or  pretend  to  be  the  church's  head,  it  is  necefTary 
that  he  be  endued  with  .all  the  fuh.efs  of  the  Godhead, 
and  of  all  minifteri^l  graces ;  and  tiierefore  i:  is  the  high- 
eft  degree  of  blafphemy  in  the  i'ope,  a  vain  finfulman,  to 
alTume  this  title  to  himfcif,  be'ng  drftitute  of  this  divine 
fulnefs  ;  full  indeed  1^  is,  but  full  of  pride,  full  of  fin,' 
full  of  l%ifelf;  aud^ithou:  repeni.mce  for  this  and  his 
other  blafphemies,  will,  at  Lngth,  be  full  of  wrath. 

20  And  (having  naade  psace  throu^jh  the  blood 

of 


848 


COLOSSIANS. 


Ghap.  r. 


of  his  crofs)  by  him  to  reconcile  all  things  unto 
himlclf;  by  him,  1  jay,  whether  /'icv  A-  things  in 
rarth,  or  things  in  heaven. 

Here  one  fpecial  realon  is  alFignKJ  why  all  fiilnefs  dwelt 
in  our  Lord   the  Redeemer,   namely,  to   fit   hiin  fur  tiie 
great  work  and  o/Iice  of  a  Mediator  or  reconciler,  that  fo 
lie  might  happily  make  up  that  breach  which  fin  had  niade 
between  GoJ  and  the  world,  having  removed  the  enmity 
which  was  betwixt  ihem  by  his  death  and  fulFerings,  cal- 
led here  the  li!'iod  of  the  cn/s,  that  is,  the  blood  wnich  he 
tVeelv  and  voluntarily   fljed  upon  the  crol's.     Note  here, 
1.  That  God  and  man  were  once  friends,  though  foon by 
iin  made  enemies;  reconciliathn  doih  fuppole  an  antece- 
dent friendihip.     2.  That  though    man  was   firft  in  the 
•breach,  yet  God  was  tirflin  the  offer  of  reconciliation  ;  It 
■pteafed  the  father  hy  htm  to  recwcile  all  things  to  him/elf. 
3.  That  as  there  was  no  po(fibi!ity  of  ever  making  up  this 
breach,  hut  by  a  Mediator,  but  only  Chrift;   By  him,  to 
reconcile  all  things  to  himfelf.  4.  The  univcrfality  of  the 
fubject  reconciled,  all  things,  both  in  heoven  and  earth:   By 
things  in  hea-jen,  (i.)  Some  underflaiid  the  hlefi'cd  angels; 
but  there  being  no  breach  between  God  and  them,  Chrilt 
•   was   the   author   of  reconciliation,    though   he    was   an 
head  of  confirmation  to  them.     Others  underftand  it  of  a 
reconciliation  between  the  angels  and  man,  thus:  Whilft 
jnan  continued  in  his  obedience  to  God,  angels  and  men 
•were  in  a  ftate  of.perfect  frienddiipone  with  another  ;  but 
when  man  rebelled  againllGod,  the  angels  became  averle 
to  man  for  that  rebellion;   bot  God    being  reconciled   to 
man  by  the  death  of  his  Son,  the  angels  are  become  friends 
and.  miniftering  Ipirits  to  us,  and  both  they  and  we  conlli- 
lute  one  ihurch  ur.der  Chrift  the  hc;id  thereof;  thus  Chrilt 
reconciled  all  tKings  in  heaven  and  earth,  that  is,  the  an- 
ij^!?  in  heaven  he  has  reconciled  to  man  on  eartli.  But,  i  z.j 
<^)il-iers,  b>  tVings  in  heaven,  do  not  underftand  the  angels, 
but  the  i".i;iKS  dep:irted<|the  patriarchs, prophets,  and  all 
th';  faithful  now  in  heaven,  or  here  on  earth,,  they   were 
all  reconciled,  in  order  to  their  being  faved;    intimating, 
tha-thehiood  of  Chrifl  did  expiate    the  guilt  of   thofe 
pencns  who  lived  before  him,  as  well  as   thofe  that  died 
after  him  •   He  reconciled  all  things  in  heaven  and  earth, 
capable  of  reconciliation,  appointed  to  it,   and  that  flood 
);)  need  of  it.     Note,  laflly,    The  inftrumental  means  by 
nhich  all  this  was  cfFeeled,  namely,    by  the  blood  of  the 
crifs  •  to  m..ke  up  the  breach  betwixt  God  and  the  fallen 
creature,  cofiihe  Mediator  no lefs  than  his  precious  blood. 
Lord.''  Who  can  look  upon  fin  as  any  other   than  an  in- 
rlnire  and  iininenfe  evil,  which  cofl  the  Son    of  God    his 
life  to  expiate  the  guilt  of   it?     How  can  a  little  fin  be 
•committed  againfl  a  great  God  ? 

■  21  And  you  that  wore  fometimcs  alienated  and 
enemies  myour  mind  by  ■w-ickcd  works,  yet  now 
liiith  he  reconciled.  22  In  the  body  of  his  tlefli 
through  death,  toprelent  you  holy  and  unblamea- 
ble  and  unrcprovcablein  his  fijiht  : 

St.  Paul  having  treated  of  Chrift's  work  of  rcco^iliation 


in  general,  hi  theprecceding  vcrfe,  in  this  he  applies  it  to 
the  ColofTians  in  particular:    Where  ohfetve,  i.    He  de- 
fcribes  to  them  the  miierable  fl.ite  and  deplorable  conditi- 
on  they  were  in  before  they  were  converted  to  the  Chrif- 
tian  faith  ;  they  were  flrangers,  nay  enemies  unto  God: 
EnemieJ  in  their  minds,  which  implies  a  deep  rooted  enmi- 
ty, advancing  fo  nigh  as  to  hate  God,  not  as  a  Creator, 
but  as  a  law-giver ;  not  as  a  Bcnefailor,  but  as  a  judge  and 
revenger  of  fin.     O  deplorable  degradation,  to  be  at  en- 
mity in  our  minds   againff  him  who  is  the  author  of   our 
being,  and  the  fountam  of  our  happinefs !    2.  The  gracious 
change  wrought  in  their  condition  by   virtue  of  Chritt's 
mfd\iii\or\,  y^u  hath  he  recinciled;   not  only  biid  down   his 
life  to  purchafe  reconciliatfon  for  them,  but  by  the  mini- 
ftry  of  his  word,  accompanied  with  the  oper.ition  of  his 
holy  Spirit,  working  upon  their  hearts,  even   thin   when 
they  had  a  flrong  averfion  from  God,  to  accept  of   t€rir$ 
of  peace  and  reconciliation  with  him :  T.u,  who  were  alie- 
nated and  enemies  in  your  mind  by  viicked  laorks,  novi  hath 
he  reconciled.   3.  The  way  and  means  by  wh'ch  Chrifl  ef- 
feifted  this  work  of  reconciliation  for  them  and  us,  namtly,        | 
by  f.iking  upon  him  a  true  body,  fubjecl  to  flc-lhly  infirmi- 
ties, though  without  Iin  :   and  in  that  body  fullering  death 
for  us,  that  we  might  be  prefenied  at  the  lalfd.iy,  perfect- 
ly holy  unto  GotI .  In  grder  to  our  reconciliation  with  God, 
it  pleafcd  Chrilf ,  the  feccnd  Pa"fon  in   the  cver-glorious 
Trinity,  to   alTume  a  body  of  flelh,  that  he  might  be   of 
the  fame  nature  with  us,  and  in   that  body  of  flefh  to  die 
for  fin ;   that  the  fame  nature  which   had    finned,  might 
give  fatisfaftion  for  fin.     And  further,  to  nuke  us  com- 
pletely happy,  he  has  not   only  taken  away  the  legal  en- 
mity on  God's  part,  but  the  natural  enmity  on  our  part ; 
for  he  fanctifies  thofe  whom  he  reconciles  initially  in  this 
life,  but  per#t^tly  and  completely  in  the  next,  where  and 
when  they  fiiall  be  pref'enteil  holy,  unblanieable,  and  un-      ^ 
reproveable,  to  his  heavenly  Father. 

23  If  yo  continue  in  the  faith  grounded  and  fet- 
tled, and  be  not  moved  away  from  the  hope  of  the 
gofpel,  which  yc  have  heard,  and  which  was  preach- 
ed to  every  creature  whicli  is  under  heaven ;  where- 
of I  Paul  am  made  a  miniller  . 

Here  our  apoftle  declares  to  the  ColoiTians,  how  they 
may  know  wJiethcr  they  were  indeed  of  the  number  of 
thofe  who  were  adually  reconciled  to  God  l)y  the  blood 
of  his  Son,  namely,  if  they  perfevered  in  the  faith,  and 
continued  grounded  fait  in  their  holy  religion :  If  ye  con- 
tinue in  the  fuith  grounded  and  fettled;  implying,  that  it 
is  the  great  duty  of  Chriftians,  who  have  fat  under  the 
preaching  of  the  gofp' ',  to  be  well  fettled  in  thedoflrine 
of  faith,  which  they  have  heard  and  received  ;  and  that 
the  bctt  way  to  be  fettled,  is  to  be  well  grounded ;  if  we 
are  not  fettled  inrtligion,  we  can  never  grow  in  religion  ; 
ar. ungrounded Chriflian  can  never  bea  growingChriltiani 
and  if  we  arc  not  well  grounded  in  the  faith,  we  can  never 
I'uffer  for  the  faith  ;  for  fuch  as  are /ceptics  ia  religon,  >vill 
never  prove  martyrs  for  the  fake  of  religion,  Chferve 
next,  The  univcrfality  of  that  tender,  which  ijy  the  pre 
j'.ig  of  the  grfpel  is  made  unio  all  forts  of  finners,  of| 
^  concili 


L     I 


CiiAr.  I. 


C  O  L  O  S  S  I  A  K  S. 


H9 


cillasion  witii  God,  and  acceptance  iliroiigli  Chrid  ;  tv/jic/j 
gofpel  W(ts  prcfiched  lo  every  creature  iiiukr  heaven  \  that 
is,  to  loft  mankind,  tofome  of  all  forts  ;  not  injudeaonly, 
but  atnnngft  the  Gentiles  alfo  ;  to  every  human  creature, 
no  perfon,  no  nation  being  refufed  or  pnlfedby;  plainly 
intimaiing,  that  an  indefinite  and  univcrfal  lender  of  recon- 
ciliation with  God,  and  ialvation  by  Jefiis  Chrift,  is  made 
niito  all  perfon^,  by  the  preaching  of  the  gofpel.  Happy 
they,  whole  hearts  are  inclined  and  difpofed  to  accept  of, 
und  comply  with  them,  who  in  the  day  of  the  gofpel's  vifi- 
taiion,  do  know  the  things  of  their  peace. 

2  {  Wiionotv  rejoice  in  my  fufFeriiigsfor  you, 
and  fill  lip  ihtit  which  is  behind  of  the  aiflitlions  of 
Chrill  in  my  Uefh  for  his  body's  fake,  wliich  is  the 
church  : 

As  if  our  apoftle  hnd  faid,  "  I  am  not  only  contented 
with,  but  I  tjfeatly  rejoice  in,  my  fntterings  for  you,  con- 
verted Gentiles  and  help,  as  much  as  in  me  lies,  to  fill  up 
fome  part  af  that  which  is  by  God's  decree,  behind  unful- 
filled of  ihe  fulfjiingi  of  Chrill  in  my  Hclh,    fur  liis  body's 

*  fake,  which  i^  thcchurch."  Note  here,  I.  That  Almighty 
G.id  has  decreed  fiich  a  meafnreof  futtcrings  to  his  church, 
whereof  Clirift,  as  the  Head,  underwent  a  conliderable  part 
and  proportion,  when  he  was  lure  upon  earth,  in  his 
poverty,  in  his  labours,  in  his  fiiflerings,  both  in  life,  and 
at  his  death.  2.  That  there  is  yet  a  reinainder  cf  fiiflcr- 
in^s,  afii£;ned  over  by  Chrift  unto  his  members,  which 
mil ;t  be  filled  up  by  tliein,  whereof  St.  Paul  had  a  great 
(hare,  and  every  believer  mull  have  fome  lliarc  ;  for,  as 
long  as- Chrill  has  a  member  upon  earth,  there  will  be 
fomething  for  that  member  to  fufFer.  3.  That  thofc 
fiiflerings"  which  Chrift's  members  fuller,  are  the  fufrcrings 
of  Chrill;  the  fuffcrings  of  the  members  are  th^fuHcrings 
of  the  Head,  being  undergone    for  the  fake  of  the  Head. 

#Chrill,  in  his  natural  body  confidered,  can  fuller  no  more  ; 
but  in  his  mvllical  body,  in  his  members,  he  daily  fullers, 
and  will  fuft'Jr,  until  the  meafure  of  fulferings  is  filled  up 
"liich  God  hath  determined,  ^uejl.  But  why  are  Chrift's 
ferini's  in  and  by  his  members  thus  to  be  prolonged, 
\c:i,  perpetuated?  Anf.  Not  by  way  of  fatistucli  m  for 
iin,  not  in  order  to  reconciliation  with  God,  but  in  order 
to  the  converfion  of  the  world  for  example  to  others,  for 
perfeftiiig  of  their  own  graces,  and  for  the  increafuig  of 
their  glery. 

25  Whereof  I  am  made  a  minifler  according  to 
thedifpenfation  of  God,  which  is  given  to  me  for 
vou,  to  fulfil  the  word  of  God;  26  £t'f«  the 
niyflery  which  hath  been  hid  from  ages,  and  from 
generations,  but  now  is  made  maniicft  to  his  faints; 
27  To  whom  God  would  make  known  what  is  the 
riches  of  the  glory  of  this  myflcry  among  the  Gen- 
tiles ;   which  is  Chrid  in  you,  the  hope  of  glory. 

Our  apoftle,  inthcfe  words,  fecms  to  afiign  a  reafon  why 
he  underwent  the  fuflcrings  nicntioned  in  the  former  verfe 
fochecrfully,  even  to  rejoice  in  them  ;  namely,  bccaiifc 
k;  wr.s  a  miniiler  of  the  church,  by  the  fpecial  diipcnlVition 
to  preach  the  myfteries  of  the  gol^icl  to  the  Gen- 


tile world.  Leani  thence.  That  fuch  as  are  eminent  in 
the  church,  and,  as  miniilers  of  the  gofpel,  do  lay  out 
themfelves  more  abundantly  in  the  church's  fcrvice,  they 
muft  expect  to  meet  witli  a  meafure,  and  a  full  meafure  cf 
fufferings  beyond  others.  There  arc  no  fuch  enemies  to 
the  devil's  kingdom,  as  the  zealous  and  faithful  minifters 
of  Jefus  Chrill  ;  therefore  he  will  be  fine  to  revenue  the 
ruins  of  his  own  kingdom.  Objerve  farther.  What  it  v/as 
that  St.  Paul  was  appointed  by  God  to  preach  to  the 
Gentiles,  namely,  that  great  myflery  cf  their  vocation  :'nd 
calling;  this  he  calls  here  a  mvHery,  a  rich  mjfteiy,  a 
glorious  iTiyllery,  a  myllery  hid  from  ages,  but  not  made 
iTianifcfl.  Learn  hence,  'J'hat  the  do6"trine  of  Hilvaiion  ly 
Jefus  Chrill,  as  a  Redeemer,  was  long  hid  fr»<Bi  the 
knowledge  of  the  Gentiles  ;  and  that  at  la(t  they  were 
brought  to  the  knowledge  of  Chi  ill,  and  the  participation^ 
of  golpel  privileges,  was  a  great  myllery  awfully  10  be  rii- 
inired,  and  a  glorious  mercy  with  all  thai.kfulnefs  to  be 
acknowledged,  to  wh cm  God  zumld  make  kmzvn -what  is  iht 
nches  </  the  glory  of  this  iny/iery  among  the  Gentiles — which 
ts  Clirijl,  in  you,  the  hope  of  glory, — which  golpel,  preached 
amongflyou,  and  recci\ed  and  cnteriained  by  you,  isaa 
earneil  and  ground  of  your  hope  of  glory.  AijiV  here,  1. 
I  hat  Chiilt  is  in,  and  among  bLJievers;  he  is  among 
them  by  the  preaching  of  the  gofpel,  he  is  in  them  by  the 
inhabitation  of  his  holy  Spirit.  2.  That  all  tn:e  belie\erF, 
whilll  here  <  n  earth,  have  an  hope  of  glory.  3.  That 
Chrift's  indwelling  prefence  in  the  foul's  of  believers  by  tiic 
holy  Spirit,  i;  an  earneil  of  that  glory,  and  an  evident 
demonllration  of  their  hope  of  it  :  Believers  have  in  them 
a  glorious  hope,  they  have  before  them  a  glory  hoped  for  ; 
Chrill  is  the  ground  of  both,  by  him  we  obtain  the  end  of 
our  hope,  even  the  fulvaiion  of  our  fouls. 

28  Whom  we  preach,  warning  every  man,  and 
teaching  every  man  in  all  wifdom  ;  that  v.e  may 
prefent  every  man  perfeft  in  Chiill  Jefus  ;  29 
Whereunto  I  alfo  labour,  ftriviu'T  accordin^r  to  his 
working,  wliich  worketh  in  me  mightil}-. 

Objerve  here,  i.  W^hat  was  the  principle  fubjtfl  of  ilie 
apolDe's  pre.-:ching,  it  wasChrill  ;  ivkomive prauh,\  Chrift 
was  the  matter  ot  his  preaching,  and  the  great  end  of  his 
preaching.  2.  The  manner  of  St.  Paul's  preaching;  it 
^\as  by  informing  the  underdanding  and  judgment,-  b/ 
diredling  the  pradice,  zuarning  n-,en  of  the  evil  of  (in,  and 
of  the  danger  of  continuing  in  it.  2.  The  end  c;f  his 
pieaching,  it  was  to  prefen:  every  man  perfeB  in  Chrift 
Jclus;  that  is,  to  re«der  them  complete  both  in  knowledn-e 
and  obetlicnce.  4..  The  indelaiigable  pains  and  diligence 
ur.;d  by  the  apoflle  in  tiiat  work  of  preaching,  iniimaied  iu 
the  words  labouring  and  llriving,  zuhercuiito  I  oUo  lithour, 
firiving.  5.  The  gracious  help  and  bkHed  fucccfs  w  l.icli 
he  had  in  his  preaching,  humbly  and  thankfully  acknow- 
ledged, and  afcribed  unto  God,  acccrding  to  his  warlinr 
which  worketh  in  me  mightily.  From  the  whole,  Irnrn, 
1.  What  was  the  lum  ot  St.  Pauls  preac  lung,  ajid  ouL-hv 
to  be  of  ours  alfo,  to  bring  men  to  repentance  rnd  faiiiri:i 
Chiill,  tf^dvance  the^j|»towards  a  perftciion  in  knowicdee 
and  obedience,  by  informing  their  judgments  and  dincl- 
int' th.eir  pradice.  2.  That  the  lailhful  mil. ilfers  of  Chriil 
5  -l'  d« 


?JO 


COLOSSIANS. 


Chap,  ir 


do  juJgc  no  LiboiiranJ  pains  too  great,  no  drivings  or  fiif- 
fi'rings  loo  much,  no  contending  with  the  errors  anil  (ins 
of  men  fufTicieiit,  in  order  to  the  bringing  of  them  unto 
Cjod  by  convcrlion  and  repentance.  ?.  1  hat  futii  niinif- 
tjrs  as  thus  indtfaiig.ibly  labour  and  (lii'.'c  for  the  j;ood  of 
fouls,  fliall  not  labour  ar.il  llrivc  alone,  ihev  fhall  be  ac- 
companied with  divine  alliflance  ;  Chrill  will  drive  wi'li 
them,  and  work  \vi:h  them  ;  S/riving  tuwon/lK^  /a  hit  work- 
ing. 4.  That  when  minillers  have  met  with  fuccefs  in 
their  ftriving,  bv  Chrift's  working  wiih  iheni,  they  miift 
afcribc  nothing  of  praife to  thcmfelves,  10  thtirown  piety, 
parts,  or  pains,  but  afcribe  all  to  him  that  lliivcth  by  iheni, 
and  uoiktih  ill  them  mig/j/i/y. 


c  n  A  p 


II. 


,Oiir    ap'fllc    in    thii    chapter  cautions  and   -warns  the 
CoIofTtans  again/l  all  fuch  corrupt  doHrines  as  any 
fori  (/ fa'fc  teachers  tn'ght  he  ready  to  obtrude  upon 
them. 

FOR  I  would  that  yc  knew  what  great  conflift  I 
h.i\-e  for  you,   a'.vX  for  them  at  Laodicca,   atid 
Jor  as  many  as  have  not  [f:cn  my  face  in  the  flcih  . 

Ohferve  here,   I.   Tlif  holy  agony  which  onr  aportle  was 
in,  and   the  init^hty  conflict  he  had  withhimlelf,    upon  the 
account  cif  the  Colofliaiis  ;    /  ivoul>i  that  ft  kimv  zvhal  grerit 
fjnflict  I  have  fir  yon  ;  namely,  by  prayer,  care,  ftiidv,  and 
cn.lcavour  to  do  vou  gO',xi :     Here  we  fee  how  pallionatcly 
ijcMxI  men  long  for  the  good  of  thole  whom  thc\  never  faw; 
as   members  of  the  catholic  church,   they  wi:]!  well  to   the 
whole,  anil  to   every  parr.      2.  What  was  "he  ground   and 
ocxMllon    of  St.   Piui's  'nexpreflible  aeony  and  concern  of 
fpirit,  for  and  on  behalf  of  the.'e  Coloflians ;  namely  this, 
there  wa.s  a  number  of  men  rifen  up  wha  began  very  early 
to  corrupt  the  puriry  snd  fimpliciiy  of  of  thegofpel  and  the 
Chrillian  religion  :  \  fort  they  were,  partly  of  Judaizing 
and  p.irtly   Paganizing  Chridians  ,  the  former  joined  the 
Jewilh  ceremonies  the  latter  the  Gentiles  impurities,  even 
in  worlliijj  wiih  the  ChrKHan  religion.     Now  the  urgency 
ot  this  cafe  pi;t  the  f.'iiclkuis   a:i;l  co-iierned    fpirit  of  this 
i;reat  .i;  oflle  into  an  intxprcflible  sgory,  as  his  words  here 
intimate;     I  tMuld  you  knew  tuhnt  a  cffii^  I  have  for   you 
;uul  unir  near  n^i^hhrjurs  of  Laoodicra,    andj'.r  as  many  as 
have  not  fee.-,  my  J  rice  In  the  flcjh.     Ths  men  of  the  v/orld 
little  underliandand  lef^  confider,  what  a  burden  of  folicitous 
care  lies  upon   the  miniilers  rf  Chrift,   for,  and  on   behalf 
of  the  w'tole  church  of  Chri;^  in  gen.-ral,  which  is  contin- 
ually in  danger  of  being  corrupted   by  falfe  teachers,  who 
every  wh^rclie  in  wait  to  deceive. 

2  That  their  hearts  mi^ht  be  comforted,  beinj; 
knit  together  in  love,  and  unto  all  riches  of  the  full 
alluranccof  undcrftanding.  to  the  acknowledgment 
of  tlie  mvilerv  of  God,  and  of  the  Fatlicr,  and  of 
Chrift : 

Oiiratio.ilc  having  difcovered,  in  the  former  verfe,  that 
inward  aii\.iety  of  mind  which  he  laboured  under,  on  the 
behalf  ot  tlu'fc  Colo.'Tians,   doth,  ia  ihefe  ^vords,  propofe 


an  expedient  how  the  threatening  dangertri^lu  be  averred, 
namtiv,  by  mutual  love  to  one  another,  and  b\  a  clear  and 
eriicacious  faith  of  the  gofpel  ;  by  '.hcfe  he  reckons  they 
would  be  foclofely  compacft.d  together,  as  that  no  fubtkty 
or  v  iolcnce  could  endanger  them  :  If,  by  faith,  thrv  did 
cleave  clofc  to  God  and  Chrift,  and  by  love  keep  clofc  to 
one  ant'ther,  he  firmly  bdieved  they  would  give  no  enemies 
an  opportunity,  cither 'o  be  the  fuccefsfid  authors,  or  the 
delighted  fpeclatcrs [of  their  ruin.  Lram  hence.  That  the 
maintaining  of  (iuccrc  love  amongfl  Chridiaiu,  and  the 
improving  of  tlieir  faith  to  greater  mcafures  of  certainly 
and  efficacy,  in  reference  to  the  fubrtantials  of  Chrilfianity, 
are  the  bell  mean?  to  unite,  cftnblifh,  and  prcfcrve  them  a- 
gainfl  the  f.ital  danger  of  a  ruinous  apoftafy. 

3  In  whom  are  hid  all  the  treafurcs  of  ^yifdom 
and  knowledge. 

That  is-,  in  Jefus  Chrift,  and  in  his  gofpel,  are  all  the 
Ireal'urc!  cf  uifJom  andhiniltJge,  laid  tip  as  in  a  (lorc-houfc, 
and  from  thence  only  are  they  to  {be  expected  and  derived. 
The  kiiowled>:c  of  ChriO  and  his  gofpel  is  an  cxtcnllve  am! 
omprelienfive  knowledge, a  rich  and  enriching  knowledge, 
the  chiefcd  gain  is  lofs,  and  the  richelt  treafure  is  dung, 
when  Chrids  riches  are  difplayed  ,  and  after  all  that  wc 
have  or  can  attain  unto,  of  the  knowledge  ot  Chrilt.  his 
work  is  unfearchable.no  finite  iinderftanding  can  reach  the 
depth  thereof,  for  in  him  are  hid  all  the  Ircajures  cf  vlij- 
dom  and  knowledge. 

4  And  this  I  fay,  left  any  man  fhould  bcguilo 
you  with  inticing  words.  5  For  thouj;h  1  beabfcn' 
in  thetlcfti.yetam  I  with  you  in  the  Spirit  Joyin. 
and  beholding  your  order,  and  the  ftedfaftnefs  c  i 
your  faith  in  Chrift. 

Note  here.  How  exceedingly  deflrous  the  apcfile   wzs, 
that  the  Coloflians  might  continue  found  in  the  Ghriftian  » 
faith,  and  be  prefcrved  out  of  the  hands  of  f;.lfe  teachers, 
who,  by  falfe  argtiments,  and  enfnaring  perft^afcns  f 
to  bequ'ile  them  in  matters  of  religion  :  Weare  in  ^: 
danger  froin  the  fubtle  feduccr,  than  we  art;  from  the  . 
pcrfccutor^  fophifiical  ari.'uament5,  and  infly:uatingpv 
fions,  captivate   thofe  pcrfons  whom  violence  could   never 
h.-ive  bronsht  over  to  their   party  ;  therefore  is  cnrapoil' 
fo  earneit"  with    the  Cololiians,    that  none  ihould  le£u:  . 
them  ivitb  inticifg  words.     A s.'c  further,  How  our  apoii!. 
fives  another    reafon  of  this  his  folicitous  care  torthtnu 
namely,  his  fcrvant  atfedtion  towards  ihem.   notwifhitand- 
ing  his  gre.-it  diftance  from  them,  for   though  not    in  br.dy, 
yet  in  mind  he  was  prefent  with  them,  and  having  received 
from   Epaphras  an  account  of  the  good  order  and  govern- 
ment of  their  church,  and  of  the  itcdfaftnefs  of  their  fhith 
in  Chrift,  the  notices  thereof  were  matter  of  exceeding  ji 
and  rejoicing  to   him;  Though  ahjent  in  the  fiefh,  yet  atn 
•with  you  in^ the  Spirit,   joying,  &c.      Learn   hence,    Th-t 
a  church's  (tedfaltnefs  in   the  faith  of  Chrilt,  ar.d   unity 
amongil  thcinfelves  in  gofpel-order,  doth  render    a  church 
a  jnVul  objctS  to  all  'beholders,    and  particr.Iarly   to  tic 
mini'ilers  and  ambalfadors  of  Chrilt,  whogicaily  rej«iv^ 


therein. 


#. 


i 


CuAr..  n. 


COLOSSIANS. 


«,J^ 


6  \sye  have  therefore  received  Chrifl  Jcfus  the  no  man  impofe  upon  yon  bva  lame  ami  imperfctSl  pbilofo- 

Lord".  fo  ^^•alk  ve  in  him  ;      7   Rooted  and  built  up  pin-   there  is  no  need  ot  ilwt    for  now  there  is   introduced 

.      ,  .    '  I     n    .  .n      I-      1     r  -.u  i,^.,>K/>..„  ^"  abloMite  nnd  complete  dodrine,  namely,  that  of  our 

in  him,  and  cnabnOicd  in  the  faith,  as  ye  have  been  j^^^,  j^.,._^  ^^^^.^^  J^.^^  ,^^^  ^,^^  ^^^^^^^^  J ^^^  ^,.^  .^^^  ^ .,, 

taught,  aboundin:,^  therein  with  thanklgiving.  j^,^  ;„  ,j^  ^^.i  xhcfulnrfs  cf  the  C'5<-//v«</ dwelling  brMy  \<. 

That!?,  "  As  voii  have  received  the  dodrine  of  Chrifl  himfclf,  that -is,  pcrfoiially  and  fubllantially .'"  Where 
Tcfiis  the  Lard,  bv  the  nreachins^of  Epapliras,  and  therein  rrJc,  That  the  apolllc  fays  not,  that  the  (Jodhead  is  alfiltant 
liave  embraced  Chrift  by  faith,  fo  ctr)  you  conftantly  adhere  to  ChriH,  but,  that  it  rcfideth  or  dwclleili  in  him  ;  ns  ilie 
to  that  doftrine,  conforniin"' your  lives  thereunto  i  and  Ueity  dvxelt  in  ihc  aik  rvnibolically,  fo  it  duclt  in  ChiiU 
fetincT  yoti  are  thus  implanted  into  Chrilt,  be  like  trees,  bodily.  A"i>/f  father.  That  Chrilt  is  net  here  fa  id  to  be 
well  and  deeply  rooted  in  him,  or  like  a  houfc,  firmly  bi:ilt     filled    with  the  tulncfs  of  God,  as  the  church  is  faid   to  be, 

■"  "        '    '  "  "     tph.  i.  23.  in   regard   of  the  gifts  and   graces  which  flic 

had  received  from  iiim  ;  but  the  whole  fiilnefs  of  theGtHl- 
head  is  here  faiil  to  refide  in  him,  which  can  argue  liiin  to 
be  no  Id's  than  really  and  truly  God,  his  complete  elfcnce 
dvvellcth  in  him  :  Well  might  the  aportle  therefore  add, 
ver.  lo.  y~e  are  cm:pUlt'  in  him,  waniing  no  reijiiifite  to 
„ ,,  ,    -  r       I  I  1      1  -I    r.-v     falvaiion  ;  vc  need  not  "o  to  the  philofophers  for  knov^-- 

8  Bewar?  left  any  man  fpoil  you throtigh  philolo    ,  .^,_, .^  ^.^^ . -_  ^.,^^.|^  ^.^^__  ^^^,^  complete  vv  if.lom  ;  he  is  above 


upon  him,  as  the  only  fure  and  abiding  foundation. 
Learn,  Th^t  fuch  as  have  received  the  grace  of  God  in 
truth,  ought  to  lal)cur  after  (lability  in  {jrace  and  eflablith- 
ment  in  the  true  religion,  that  they  may  (land  like  a  rt)ck, 
i;r.moveable  in  allaults,  and  unfliakenamidlt  all  the  batteries 
th-iunav  be  made  upon  their  faith  by  heretic^  and  feducers. 


ph)-  and  vain  deceit,  after  the  traditionof  men, alter 
the  rudiments  of  the  world,    and  not  after  Chrill ; 

Oar  apoillc  comes  now  in  a  particular  and  fpecial  man- 
ner  to  warn  the  Coloflian;,  that   they  beware  ot  all   the 

enemies  of  Chri/liaiiity,  whether   Pagan  or  Jewilb,    for 

Chrillianity  was  oppofcd  by  br-th  :      The  heathen  philofo- 

phers  and  wife  mm  did   amtife  the  ChrilUans  wiih   their 

vain  fpeculationi:  The  Jc.vilh  teachers  were  for  impoling 

upon  them   the  Levitical  rites,   which  he  calls  rudiments 

or  eleinents  fitted  fi-r  the  infancy  of  the  church  \    but  thefe 

things  were  not  now  after  Chrill,  that  is,   not  according  to 

the  do(Slrine  and  mind  of  Chrill.       Beware  leji  any  man 

fpoil  ysii  thr0ugh  phihfophy  ami  vain  deceit,  &c.      Wiicre  mte 

That  it  is  not  philofophy,  a.  fuch,   which  St.  Paul  warns 

them  againfl  ;  for  true  and  found  philofophy  is  the  im- 
prover of  our  rcafon,  the  guiJe  of  ourfaculiies,  and  teaches  Chri/i  :  He  proves  it  now,  thus;  we  want  not  circun" 
•'  the  tiuc  knowledge  of  God,  and  oiirfelvcs,  and  is  no  cilion  :  Why  ?  Bccaiife  we  have  in  Chrill  ihe  thing  (igii 
hindrance, but  agreat'helptoour  religion  ;  but  it  was  the  phi-  {\^.^\  by  circumcidon,  namely,  the  (piriiiial  circumcilion  of 
lofophy  of  the '"Greeks  at  that  day  which  is  here  con-  the  heart,  which  cgnfills  in  punting  ofl',  by  the  power  of 
dcmned,  becatifc  it  was  vain  and  empty,  fallacious  and  Chrifl's  Spirit,  the  body  of  natiira'l  corruption  ;  which 
deceiifid  :  It  was  vain,  becaufc  it  conduced  nothing  to  done,  there  was  no  need  of  the  outward  circumcilion  made 
true  piety,  and  making  them  better;  it  was  deceitful,  be-  ^iti,  i,a„ds,  or  the  cutting  off  the  flefli  of  the  forcf.iiti. 
caiifc  it  hazarded  their  fouls,  and  robbed  them  of  happi-  Objerve,  Original  corruption  is  a  body,  or,  as  a  I  ody  to 
ncf:.  AVf  farther.  That  the  Mofaiac  rites  and  legal  cue-  ,.5,  Jt  cleave,  a^clolc  to  the  foul,  as  the  fltlh  to  the  bo'nes. 
monies,  as  they  were  prcforibcd  by  Go<l,  and  adapted  to  -p]  ;  i^^jy^  with  all  its  members,  wc  mud  be  culling  daily 
the  infant  (late  of  the  Jewilb  church,  had  a  goodnefi,  yea,  j^y  fpiritnal  circumcilion,  or  real  moriilication  ;  and, where 
an  excellency  in  ihcm. ;  but  th.-  obfervaiion  of  them,  (nice  ,j,.j,  -^^  j,,„„^  ('oj  \^  „,eii  pjeafed  :  He  regards  not  that  cir- 
the  coming  of  .Chrill,  i*  finful,  as  being  an  implicit  dcni;;!,  cumcilion  which  i.  outward  iiitheflefli,  which  ismade  with 
that  he  is  come  in  the  flelb  ;  accordingly,  he  warns  them     \^^n6.^^  but  that    which  is  inward,  the   circumcilion  of  the 


all  P.igan  philofophtrs  and  Jev»iih  Rabbies ;  nay,  he  is  the 
Head  of  all  principahliei  and  powers,  that  is,  above  the 
highcfl  angel  in  heaven.  Here  ihjerve.  That  it  was  the 
opinion  ot  the  Paganilh,  as  it  is  now  of  the  Popifli  part  of 
mankind,  That  almighty  Ciod  was  too  high  to  be  im- 
mediately approached,  anil  therefore  thev  applied  themfehcs 
to  angels  as  mediators  betwixt  God  and  them  ;  but  thea- 
polfle  acquaints  them,  that  the  a'igel-mcdi.itorfliip  is  vain, 
(ince  Cluill  is  alfo  their  Head  and  Lord. 

1 1  in  whom  alfo  ye  are  circtamcifed  with  the 
circumcihon  made  without  hands,  in  putting  ott 
tliebodv  of  the  fins  of  the  flefh  by  the  ciicumcifion 
of  Chrifl : 

The  apoflle  had  alTerted  before,  that  we  are  lompiete  in 

■       m- 
i- 


lo  beware  of  the  philofophy  of  the  Grcck^,  and  the  cere- 
monial I  ites  of  the  Jews  ;  neither  of  which,  he  tells  them. 
Were  after  Chrifl,  th.ii  is,  not  according  to  the  inltitiition 
or  injiii.iaion  of  Chrill,  but  did  draw  away  the  litait  trom 
him,  <hcrcfore,  they  were  bjth  unwarrantable  and  unlafe. 

q  For  in  him  duelUnh  all  the  fulnefs  of  the  God- 
head bodily:  10  And  ye  are  coiiipliiein  hiin, 
which  is  the  head  of  all  principality  and  power  : 


heart  and  of  the  fpirit,   whofc  praifc  is  not  ot  man,   but  ol 
God. 

12  Buried  witli  hitn  in  baptifm,  wherein  alfo  ye 
arerifen  witii  /(Withroui^hthe  faith  of  the  operation 
of  God,  who  hath  railed  him  frotn  tke  dead. 

Our  apoflle  here  compares  Chri'lian  baptifm  with  the 
Jewilb  circumcilion,  and  (hew,  that  the  lignifica'ion  and 
fjiiritiial   intention  of  both  was  one  and  the  fame,  obliging 


Here  Sr.   Paul  gives  a  reaf  m  of  the   foregoing  camion  all  perfons   who  took  the  outward   (ign  upon  theni  to  put 

againil    phi!:)fophy  ,     for/;;///'/;,   tint  is,    Chrill,  divelkth  off  the  old  man   and  put  on  the  new  ;    to  die  unto  fin,   and 

tiUl:efulficfs  if  the  z'-dhead  bdih:    A;;  if  he  had  faid,  "  Let  live  unto  God.     Accordingly,  ti.e   ancithts  made  ufe  ot 

^%  '      -^    -I        *-  '  ^  p_j  tiivers 


^ 


8^2 


COLOSSIANS. 


Chap. 


ir. 


divers  ceremonies  in  baptizing  adult  anJ  grown  perfons, 
thereby  to  reprclcnt  the  death,  burial,  and  rtfurrcdi<In  of 
Jcfcis  Chrift  ;  inimerlion,  or  putting  the  pcrfon  three  timei 
underwater,  <iiher  as  our  Saviour  was  under  the  earih 
three  days,  or  in  allu(i(in  to  the  three perfunsin  thc'I'riniiy. 
in  whofe  name  we  are  baptized  ;  and  likrwifc  cmerdon, 
their  coming  up  out  of  the  water,  rufuniblini;  our  LirJj's 
ari(inf;o;it  of  his  urave.  A'o.V  here,  i.  Tii.it  baptifm  im- 
«lcr  tlie  N;w  Tellamcns  fucceds  circumcilion  under  the 
Old,  and  is  a  rite  of  initiation  to  Chrilli.ins,  as  circumcfion 
was  to  tlic  Jews  :  For  the  apollle  here  proves,  that  by  vir- 
tue of  our  fpiriiiial  circumcilion  in  ba|iiifin,  wc  have  no 
need  of  the  outward  circumcilion  in  the  Ik-ni.  2.  That 
bjpiifm  is  imdoubtcdiy  Cliiiit's  ordinance  for  infants  of 
bf'icving  Ciiriltians,  as  circumcilion  was  of  old  for  ihc  in- 
fants of  believing  Jews  :  For  if  under  the  gofpti,  infants 
be  not  received,  by  fome  federal  right,  into  covenant  wiih 
t.'oti,  they  are  in  a  worfc  condition  than  children  under 
the  law  ;  and  the  apoflle  could  not  tridy  have  faid,  we  are 
fsmplele  in  Chri/l.  that  is,  ascompletc  without  circumcifion, 
as  ever  the  Jev\illj  church  was  with  it,  if  we  had  not  an 
ordinance,  to  wit,  baptifm,  as  good  as  their  abrogated  or- 
dinance of  circumcilion.  And  the  Jews  would  certainly 
have  objeiHed  it  to  the  reproach  of  CluilHanity,  had  not 
ihc  ChriHians  had  a  rite  of  iniiation  for  their  children,  as 
they  had  of  circumcilion,  which  fealed  the  covenant  to 
themfelves,  and  their  litileones,  and  was  the  door,  by  which 
;il!  perfons  entered  into  the  Jewilh  church.  3.  The  fpi- 
litual  fruits  and  elfe£ts  of  baptifm,  namely,  niortificationof 
iin,  and  vivificaiion  in  grace,  by  virtue  of  the  dcaih  and 
rcfurrc(Sion  of  Clirifl,  apprehended  by  fuch  a  failh  as  is  of 
the  operation  of  God,  that  is,  produced  by  the  energy  of 
the  yjofpcl,  and  the  efficacy  of  the  holy  Spirit.  Lenni  hence, 
That  neiiher  facraments,  nor  the  death  or  rcfurredion  of 
Chrift  in  themfelves,  will  avail  to  the  mortification  of  lln, 
and  the  quickening  of  grace,  if  Chrifl  hijiifclf  he  not  applied 
fo  hy  fuch  a  failh,  as  is  of  the  fpe^ijl  f'peration  ot  God,  the 
fairh  et  his  working,  and  of  liis  approving  :  Tiiis  alone  will 
cifeclually  enable  us  to  die  unto  fin  and  live  unto  God. 

13  An:l  you,  being  dead  in  your  fins  and  the  un- 
circumcifion  of  your  flefh,  hath  he  quickened  to- 
gether with  him,  having  forgiven  you  all  trefpafles, 
14  Blotting  out  the  hand-writing  of  ordinances  that 
was  again fi  us,  which  was  contrary  to  us,  and  took 
it  out  of  the  way,  nailing  it  to  his  crofs;  15  And 
having  fpoiled  principalities  and  po  wens,  he  made  a 
Jhew  of  thctn  openly,  triumphing  over  thein  in  it. 

Still  our  apoflle  proceeds  in  proving,  that  we  are  com- 
plete in  efirift^-cnd  that  the  C<  loffians  had  no  need  ot  cir- 
cumcifion in  the  fklli,  having  ail  in  Chrift  that  was  nccef- 
I'ary  for  jullificatioif  as  well  "as  fandilication.  To  fjtisfy 
them  herein,  nsle,  i.  He  ac.juaims  them  with  their  deplor- 
able condition  by  nature,  you  king  dead  in  your  fins,  with- 
out any  hope  of  fpiritual  life,  and  by  reafon  ot  uncircum- 
iiftvi  "f  ynur  flr/l),  aliens  from  the  church  of  God  (and 
Urangers  to  all  the  promifes  m.ade  unto  it)  hath  he  qucick- 
end  and  pardoned,  having  freely  forgiven  ycu  all  \sur 
itqpcijjii.     O  blelleJ  privilege  of"  julliiication,  to  have  fin 


forgiveti,  frefpafTes  forgiven,  all  irefpalTes  univerfally  for- 
given, all  trcfpallcs  freely  forgiven  !  2.  What  it  ci'fl  Chrift 
to  purchafe  pardon  for  us,  to  difcharge  us  fioin  our  ebli- 
gaticn  to  wrath,  and  our  obno>ioufnefs  to  the  curfe  and 
condemnation  of  the  law;  no  lefs  than  his  precious  life 
laid  down  upon  the  crofs,  bhttiiig  out  lie  hsnd-urilint;  of 
ordinances  agaivji  us,  and  contrary  f)  us,  &c.  An  allufion 
to  a  pradice  amongft  men,  who  cancel  bills  and  bunds,  and 
all  obligations,  wlierein  they  ftood  boimd,  when  once  the 
debt  is  fatisfied-  Now,  fay>  the  apolfle,  )our  debt  of  (in 
is  paid  to  the  juftice  of  God  b)  the  death  of  Chrift  ;  and 
feeing  the  obligation  is  cancelled,  it  would  be  madnefsanj 
impiety  to  renew  it  again,  as  thofe  do,  who  plead  for  cir- 
cumcilion, anti  pratflife  the  legal  ceremonies. A  s'r  3.'I"hcre 
was  an  obligation  upon  every  man  to  imdergo  the  cuife  of 
the  law  ;  for  violating  the  cominands  of  the  law,  there 
was  an  hanJ-iuriiitig  againji  us.  The  obligation  muft  be 
cancelled,  before  the  condemning  power  oi  the  law  can  be 
abolifhcd,  and  fin  pardoned  ;  None  but  Chrift  coidd  can- 
cel this  obligation  ;  and  not  he  neither,  without  paying  the 
full  fum  payable  froin  us  :  Chrift  when  hanging  on  the 
crofs,  did  »tf77  this  hand-ivriiing  to  the  crofs,  which  (hall 
never  be  produced  in  judgment  againft  the  penitent  btlicyer; 
but  this  obligation  remains  upon  the  file  uncancelled,  w  ith 
refpcdl  to  all  finners  who  live  and  die  in  their  fins,  and  they 
(hall  always  lie  in  prifon,  ever  faiisfying,  but  never  able 
fully  to  fatisfy  this  obligation.  Kite,  4.  That  Chrift  hath 
not  only  by  his  death  cancelled  this  hand  writing,  ai:d 
nailed  it  to  his  crofs,  but  has  vanquifhed  and  triumphtd 
over  all  our  fpiritual  enetnies:  Satan,  and  all  the  powers  of 
hell,  are  led  like  fo  many  pinioneil  captives  before  the  trium- 
phant chariot  of  his  crofs,  making  thttn  a  fpcdlaclc  of  fcorn 
and  (lianie  in  the  eyes  of  God,  angels  and  men  :  having 
/polled  principalities  and  pozuers,  he  made  a  fi>tiu  of  tbfJH 
openly.  Sec.  Oi/erve  here,  i.  Chrift's  bloody  crofs  was  a 
chariot  of  triumph  unto  hiin.  Lord!  whilft  thou  wcrt 
bleeding  and  racldng  upon  the  gibbet  for  us,  thou  were 
then  rejoicing  and  tiiumphing  for  the  benefits  redounding 
to  us.  2.  That  Satan,  that  great  conqueror  was  conquered 
by  Chriif,  and  led  in  triumph  before  the  chariot  of  the 
crofs.  O  Satan,  thou  wert  never  thus  baffled,  befooled 
and  difappointed  before  !  When  thou  and  thy  agents  were 
fpoiling  Chrift,  even  then  was  hefpojling  principalities  and 
])owers,  and  triumphing  over  them,  when  they  were  in- 
iiilting  over  him  :  '1  he  ferpent  now  bruifedour  Lord's  heel, 
but  had  his  own  head  and  power  forever  bmken  :  triumph'- 
ing  over  them  in  it,  that  is,  in  and  by  his  crofs. 

16  Letno  man  therefore  judge  you  in  meat,  or 
in  drink,  or  in  refpeftof  an  holy  day,  or  of  the  new 
moon,  or  of  the  fabbath-£^</w  :  1 7  'W'hich  arc  a  flia- 
dow  of  things  to  come ;    but  the  body  is  of  Chiid. 

Here  we  have  a.)  inference  or  conclufion  drawn  by  our 
apollle  from  the  foregoing  argument,  that  feeing  thecere- 
monial  law  was  now  aboliflied,  therefore  none  (lioiild  take 
upon  them  to  judge  or  condenm  another  for  not  cbferving 
any  of  the  legal  ceremonies,  cither  thofe  that  related  to 
meats,  that  is  the  didtrence  obfervcd  in  ineats,  or  tlic  other 
relatins;  to  the  dilference  to  be  obflrved  in  days.  Hin- 
note.  That  the  days  obfervcd  amongft  the  Jews,  wen    .  : 


%^ 


Chat,  n 


C  O  L  O  S  S  I  A  N  S. 


8J5 


tlirce  f(yts  :  A'tnhierfnr.yy  %vliich  retiirnfecl  every  year,  called 
htrf:  an    '.-/)   <///)•;    Lunary,  vvhi.'h  returned  every   monili, 
tlie  firft  (|jy  of  every  new  mo  m  :    IVetUy,  which  returned 
every  wiek,  and  nn   the  fevcnth  diy  of  the  urek  :    All 
Avhich  are  ab -ogaud,  even  the  Jewiih  ftventh  day  fabbath  ; 
and    the   L-rd's   f^'^y,  or  the   Chriftian's  firft-day  fabbath, 
fiibiHtutcd   ii)   its  I'lacc,   i  Cor.  xvi.  2.      Ohferve  here^    i. 
That   there   is  bo.h  a  (inful  and  a  lawful  abrtinence  from 
vncais  ;   th;it  abflincnce   is   fintul,  vhen  men  abftain  from 
foine  meats,  upon  pretence  of  hojinefs  and  confcicnce,  as  if 
fome  meats  were  unclean,  or  Icfs  holy  in  their  own  nature 
than  others,  i.  Tim.  iv.  4.  or  as  if  iimpleabftinence  at  any 
lime  were  a  thing  acceptable  to  God    in   itfelf,  without 
rcf]ie(5l  had  to  the  end  for  w!)ich  it  is  fometimcs  required. 
But    there   is  a   threefold  abftinence  from  meats,  which 
IS  lawful  ;     Polilicd!,   enjoined   by  the  inagiihatc  for  civil 
ends  ;    AleiUciiuil,  prefcribed  by  the  phvfician  for  health's 
prefervatlon  ;  luclfjtafl'ual,  when  God  by  his  providence, 
aiid  the  voice  of  his  churcii,  calls  his  people  to  fafting.     2. 
The  rcafon  alledged  by  the  apoUlc,  why  Chriftians  fhould 
not  judge  one  another,  with  refpccl  to  meats  and  drinks, 
times  and  feafons,  namely,  becaufc  thofe  legal  ceremonies 
were  but  dark  fliadows  of  things  to  conie  i  but  the  body 
and  fubltance   reprcfented  by  ihofe  (hadov\s,  is  drift  cane 
in  the  fli-Jh  :  And  confeqiicntly,  to  obferve  the  ceremonies, 
and    regard  thefs  flir-dows  under  the  gofpcl,  is  in  effedl  to 
fay.  That  Chiifl  the  body  is  not  yet  comc.     Here  ncU,  i. 
The  title  given  to  the  ceremonial  vvorfliip,  it  is  ftyled  a 
fliudrai,  becaufc  it  was  a  dark  and  imperfect  repiefcntation 
of  the  truth  :   What  is  a  Oiadow,  but  the  coming  of  a  thick 
body  between  us  and  the  fun  ?    The  legal  ceremonies  were 
intcrpofed  between  Chriit  the  true  tight  and  us,  and  fo  carts 
a  fliadow  of  him.        2.  The  title  given  to  Chrill  with 
refpecl  to  the  (hadows  of  the  cereinonial  law,  he  is  the 
body  and  fiibftsnce  of  them  :   now  as  the  lliadow  vaniilies 
when  the  fubftance  is  come,  fo  thefe  ceremonial  ordinances 
were  to  ceafe   upon  the  coming  of  Chrift,  and  to  obferve 
ihem  now,  under  the  gofpcl,  is  in  cftl-fl  to  fay,  that  Chrift 
is  not  yet  coine  in  the  flcih.     3.   That  the  Jewifli  fabbath 
was  a  ceremonial  ordinance,  and  part  of   that  hand-wriiina 
of  ordinances  which  was  to  be  blotted  out  by  Chrirt;  and 
confcquently  the  Chriftiah  is  not  obliged  to  obferve  it.    As 
the  diilindion  of  meats  and  drinks,  and  the  obfervation  of 
the  new  moons,  weie  confelTedly  ceremonial  ;    fo  was  alfo 
rhe  Jewiih  fabbath,  which  with  the  reft  was  equally  can- 
celled by    Chrifl,  ^s  a   part  of  the  hand-writing  of  ordi- 
nances ;     fo  that  to  obferve  the  Jewi(h  fabbath,  or  to  con- 
denm   the  Clirirtian    for  not  obferving  it,  is  as  much  a  de- 
nial that  Clirift  is  come  in  the  flefh,  as  10  obferve  circum- 
cifion,  or  any  part  of  the  ceremonial  law. 

1 8  Let  no  man  beguile  you  of  your  reward,  in  a 
voluntary  humility,  and  worfliipping  of  angels,  in- 
niiding  into  ihole  things  which  he  hath  not  feen, 
vainly  pufFed  up  by  his  fleflily  mind  :  1.9  And  not 
holding  the  head,  from  which  all  the  body  bv  joints 
and  bands  having  nourifhment  ininilicri-d,  and  knit 
together,  increaleth  with  the  increafe  of  God. 

Our  apoftle  havir.j;  w-irncd  the  Ccloflianj  a^ainft  the 


errors  of  the  Jiidaizing  teachers,  come  next  to  warn  them 
a^ainft  the  practice  of  the  Paganizing  Chriftians,  who  were 
direfled    by  their  guides  to  worlliip  ihc  angels,  coverir'tj 
their  error  with  a  plaufible  Hicw  of  humility,  pretending  it 
was  pTcfumptuotis  to  go  to  God  immcdiattly,  wiihoiiiThe 
mediation  cf  thofe  excellent  creatures  ;  but  liiis  the  apoflle 
tells  them   was  a  bold   intruding  into  things  ihey  knew  no- 
thing of,  God  having  neither  revealed  nor  taught  any  fuch 
thing;  and  argued,  Uiat   they   v.cxq,  vainly  puffed  i,p  with 
the  foolifli  imaginations  of  their  o\vn/,y/y'/vw//Wx.     Next 
he  fhews,  that  thefe  angel  worfhippcrs  do  not  atknovvlcdge- 
Chrift  for  the  Head  of  the  church,  while  they  apply  them 
fclvcs  to  angels  as  mediators  ;    whereas  he  alone  difcharoes- 
the  office  of  the  Head,  completely  giving  life  and  giovvth- 
to  his  whole  church,  and  to  every  member  thereof  ;  which 
meinbers  being  furnidicd  with  fpiritual  life  from  him,  and 
knit  to  him   and  one  anoth>:r  by  the  j(/ints  .and  bands  of 
charity  and  other  graces,  they  grow  and  increafe  with  fiicii 
an    increafe  of  holincfs  as  is  from  God,  and  tends  10  his 
glory.     Niiehtxe,   i.  That  the  nature  of  man  is  prone, 
extremely  prone,  to  idolatry  and  falfe  worOiip.     2.  That 
it  i^  as  really  idolatry  to  worfliip  an  angel,  as  it  is  to  wor- 
fhip  a  worm  ;    for  divine  worlhip   is  only  due  to  a  divine 
perfon.     3.  That  it  is  a  renouncing  of  Ch'rift,  to  make  ufe 
of  angels,  or  any  other  Mediator,  befidcs  Chrift,  unto  the 
Father,  not  holding  the  Head.     It  was  a  notion,  that  carly^ 
and  indeed  univerfully  poiicfred  the  minds  of  mankind,  that 
God  was   not  to  be  immediately  ai)proached  to  bv  finful 
men  ;   but  that  their  prayers  were  to  be  prcfented'by  cer- 
tain inediators  and   intercclTors,  who  were  to   procure  for 
them    the  favour    of    God,  and   the  acceptance  of  their 
prayers.     Hence  they  worfhipped  angels,  and  the  fouls  de- 
parted of  their  heroes,  whom  they  canonized,  and  tranflaied 
into  the  number  of  their  inferior  gods,  by  whom  iheyaddrcf- 
fcd  their  fupplications  to  their  fuperior  gods.  With  this  no- 
tion Altriighty  God  was  pleafcd  to  coinply  fo  far,  as  under  the 
Jewifh  inftitulion  to  appoint  Mofcs  a  mediator  betwixt  hiin 
and  them  ;  and  now  tinder  thcChiiftian  difpt-nration  loan- 
point  Jefus  Chriil  to  be  the  only  Mediator  betwixt  God' 
and  man.     4.  That  it  is  iifual  for  idolaters,  and  falfe  wor- 
inippers,  to  cover  themfelves  with  a  more  than  ordinary 
/hew  of  humility  :    let  none  beguile  you  in  a  vduntary  humi- 
I'ty.     True  it  is,  that  ail  duties  of  worfiiip  ought  to  be  vo- 
luntary, as   voluntary   is  oppofed  to  conHrained  ;   but  lliev 
muft  not  be  voluntary,  as  voluntary  is  oppofcd  to  inllituied 
or  appointed  ;    God  doth   no  more  approve  of  that  wor- 
kup   we   give   him  according  to  our  will,  than  he  doth 
approve    of   our  neglcdt  of    that    which  is  according  to- 
his  own  will.     But  man,  vain  man,  likes  ar<-  v/ay  of  wor- 
iTiipping  God  which  is  of  his  own  framing,  much  better 
than-  that  which  is  of  God's  own  appoiniinr'. 

20  Wherefore  if  ye  be  dead  with  Chiiflfrom  the 
rudiments  of  the  world,  why,  as  thougli  living  in  the 
ivorld,  are  ye  fubjeft  to  ordinances ;  2 1  Touch  not; 
tafle  not;  handle  not;  22  Which  are  all  toperifli 
with  the  ufing  ;  after  the  commandments  anddoc- 
trines  of  men  .?  23  Which  things  have  indeed  ;i 
flicw  ok  wifdom  in  w.ell-woiiliip  and  humility,  and 

nc<rlettin  ' 


8.74. 


COLOSSIANS. 


Chap.  ut. 


nejflci^ing  of  the  f)ody,   not  in  any  honour  to  the 
l;itisryin.j  of  the  flcfh. 

Our  apofllc  (>ciiig  now  in  tlic  dole  of  this  chapter,  re- 
turns t'l  cx|)olliil.it(.-,  and  arj^iies  llie  cafe  wkh  thofc  who 
were  wiliini;  lo  fubjc<5l  tlirinfclves  to  the  obfcrvation  of  ti^ 
<ild  Jcwilli  liics  and  ceremonies.  He  artiucs  tl.us  :  "ft 
lays  lie,  yon  profefs  yotirlclves  in  your  baptifm  to  bo  fpiritii- 
;illy  dcud  with  Clirill,  and  lobe  freed  bv  iiis  death  from  the 
L(  viiJLal  ordinances,  m  by  arcyc  fiibjecl  to  tholeordinances  ? 
Sncli  are,  toiuh  n-J,  lajle  ml,  har.dte  not:  ttxich  not  any 
mtcUaii  tliin<{,  tulle  not  any  forbidden  meat,  iiandle  not  anv 
oinfccrated  vellil  ;  nil  which  obfer\anccs  were  to  perifh 
nei-elfjiilv  \v  iili  the  very  uling  :  And  whereas  thev  were 
let  nff  with  a  Ipeiioiis  fliew  of  wifdom,  as  if  they  were  vo- 
luntary fervices  and  tree-will  otllrings  to  God,  he  acknow- 
ledi;es,  that  they  had  indeed  a  Ihcw  of  wildom,  a  fliew  of 
litiinility,  and  a  lliew  ol  niortiticuiii'ti  and  aulleiitv  to  the 
bodv,  and  not  fteiningto  gix-e  any  honour  to  the  fatisfying 
ot  the  flefh  ;  but  all  tliis  had  nothini:;  of  fpirilnal  devotion 
and  piety  in  it."  Learn  hence  i.  That  fiich  as  do  bv 
baptifm  profeli  thcmfelves  to  be  dead  with  Crri/l  to  the 
ceremonial  law,  inay  certainly  conclude,  that  the  Jewiih 
ceremonies  have  no  more  any  power  over  tl.eiTi,  or  that 
tht)  ought  to  yield  themfelves  to  the  obfcrvation  of  ihein  : 
If  y^  If  deiul  to  ChriJ},  ul.y  are  ye  fiihjecli  or  ordinances  ?  i. 
That  though  God  apprnveih  and  accepteth  willing  wor- 
fliip,  yet  not  will- worfiiip,  what  fair  Ihcw  foe ver  it  tnav 
leem  to  have,  either  ot  wifdom,  humility,  or  mortification'; 
"vhatevcr  ii  the  product  ot  our  fancies,  is  a  verv  fornication 
in  religion,  and  an  ahominaiion  in  the  light  of  God,  how 
pleafing  focver  it  may  be  in  the  light  of  men  :  and  vet  men 
are  moft  forw."rd  to  that  furvice  of  Gi)d  which  is  of  man's 
linding  out  and  feiting  up  ;  man  likes  it  better  to  worfhip 
:i  god  of  his  own  making,  than  to  worftiip  the  God  that 
made  him  ;  and  likes  any  way  of  worlhijipiiig  God  which 
is  of  his  own  framiiiii,  more  than  that  which  is  of  God's 
appointing.  Ah!  Wretched  heart  of  man,  which  wliilft 
it  feems  very  zealous  to  worlliip  and  honour  Go.l,  hath 
no'  zeal  to  do  it  in  any  other  way  than  in  that  whiJi  re- 
flccls  the  hi^hell  dilhonoiir  upon  him. 

C    11    .\    P.      III. 

Ow  opcflk  cnnm  mw  to  the  praclkal  part  of  this  epij. 
tk,  exhorting  tlie  Colofri;in.s  to  a  cmwf rfation  in  all 
things  anfwerable  to  the  doEliine  of  Ckrifl. 

IF  ye  their  be  lifen  with  Clnifl.  fnk  thofc  ihin^^s 
which  idc  above,  where  Ciiiiil  iiiicih  on  the  ri-  lit 
hand  ot  God.  2  Set  your  jiflFcclion  on  things  above, 
not  on  thinijs  on  the  earth. 

Site  here,  i.^  The  niiiirc  ot  the  diitv  to  which  we  arc 
exhortui  ;  this  is  exprelli-d  both  aflirmaiiveU  and  nega- 
tively ;  affirmatively,  .Seek  the  things  above,  aiuMet  your 
afi-Vitions  on  them  ;  m-i/a'ivily.  Not  on  the  tliiiu«s  here  on 
earth  ;  it  being  impollliile  to  fe(  k  and  (It  our  atfie^ion'5  upon 
both  ill  an  intcnfc  degree,  .'^ue/i.  Hut  what  i.s  it  to  y><-.(' 
tkoj't  ti.iii^i  that  are  ahc-oc,    and    u  Jet  cur  i;jf(.':t::!is  upon 


rliem  ?    Axf.  In  thefo  two  words,  four  things  arc  campre- 
hended  :    'i.)   An  aft  of  our  iinderllandin?,  that  wc  know 
the  worth   of  thefc  things,      'i.)  An   aft  of  the  will,  to 
chtife  thefe  things,  and  with  the  ardour  and  vehemcncy  of 
onr  affeftinns  to  love  them.       ("3.)  An  act  of  indufliy  and 
endeavour  in  the  purhiir  of  tliefe  things,   if  by  any  means 
we  may  at'ain  therr!.     Our  affcftions  arc  fo  nianv  Iprings 
of  ir.f.'ion  to  fct  our  endeavours  on  vvoik  tor  the  t'bi;;ining 
(>f  what  we  love  and  dc-fire.     (4.)    It  inifilios  a  clear  pre- 
ference of  the  things  above  to  things  bclow,  when  they 
come  in  competition  ;    fct  your  affections  more  on  tilings 
above  than  on  the  things  below,  and  fhew  ii  bv  your  readi- 
nefs  to  part  with  thefe  things.      Note.  2.    What  is  the  ob- 
jeft  of  thii  aft,  or  what  it  is  that  we  are  to  feck  and  fet  our 
3frei.T^ions  upon,  namciv,  the  tl>in?i  u/ ieh  are  above  ;  Gtxl 
the  Fattier,  .Son,  and  Holy  Spirit,  together  with  theblclFed 
riate  and  condition  of  heaven,  and  the  happinefs  above  ;  as 
all  fhofe  difpofitions  and   qualifications  which  arc  requititc 
for  the  obtainine  of  this  happinefs.  and  briiising  us  to  the 
fruition  of  if ;  all  theft  arc  coirprehetided  in  the  latitude  of 
the  objcft,  the  things  luhich  are  above.     3.  The  argument* 
which  our  apolllc  tifes  to  excite  us  to  this  duty  :     (\.)   If 
V,'  he  rifen  with  CI rifl,  that  is,   if  ye  bciicxe  tha'  Cliii'.t  is 
rifen,  and  if  ve  will  bear  a  conformiiv  and  refemblancc  to 
him  in  his  rcfurreftion,  and  be  made  partakers  of  the  power 
and  virtue  of  it ;     for  Chtift's   rcfurreftion  is  not  only  a 
pattern,  but  a  principle  ;  it  has  a  power  and  tfhcacy  in  it 
to  raife  us  up  to  a  fpirittial    life  :    If  ye  then  be  rifen  with 
ChriO,  feck    thofe   things  ivhich  are  above.       (2.)   A  lecond 
argument  is  drawn  from  ChrilVs  exaltation  in  heaven  ;   he 
filteth  at  the  right  hand 'f  Cod  \    which  words  declare   the 
exaltation  of  his  Tn:man  nature,  and  his  being  ailvanced  lo 
he  the  fupreme  King  andGovernour  of  his  £luirch.     Now 
the  force  of  this  argument  lies  in  the  relation  that  is  between 
the  Head  and  the  membjrs,  between  Chrill  and  Cluiilians  ; 
as  the  head  has   an  influence  upon  the  members,  fo  tlie 
ineinbers  have  an  afllftion  for  the  Head,   which   m;:k(s 
ih'-m  afpire  hcavenv.  ards,   where  there  Head  is  ;    hccaufe 
their  glorified  Savio\ir,  fitting  at  the  right  hand  of  God,  by 
the  power  of  his  Sj^iiit.  draws  out  their  afFeftions  towards 
him  :    If  ye  be  rifen  v.ith  Chrifl,  feeh  the  things  above.     As 
if  St.  Paul  had  faid,  "  I^  Chrift  our  Head  rifen,  and  af 
cended  into  heaven-?    Let  \i%  in  our  hearts  and  afTcftions 
follow  liim  thi'lier,  and   pa'iently  \>ait  till  he  receive  our 
fnils,  and  raife  ot!r  bodies,  and  take  us  wholly  to  himfelf, 
tliat  we  may  be  for  ever  with  the  I^orcljij' 

5  For  ye  are  dead,  and  your  life  is  jiid  wiili  Chrill 
in  God. 

Here  wc  have  a  frefli  argtiment  to  enforce  the  foregoing 
exhortation.  Seek  the  things  above,  for  ye  are  dcud,  that 
is,  dead  to  fin,  dead  to  the  world,  therefore  be  not  over- 
eager  in  purfiiit  oi  the  things  below.  ■  How  aft'rii;hting 
a  light  would  it  be,  10  fee  a  dead  man  rife  out  of  his 
grave,  and  converfc  with  the  wcirld,  and  follow  the  things 
here  below  !  As  afufting  is  it  to  (le  Chrillians,  who  by 
baptifmal  protefltei  do  own  tln-mfelves  to  be  dead  to 
the  W(Hkl,  yet  biincd  in  the  u orld  ;  and,  indeed  of  felting 
their  afteftions  on  things  above,  piir!"iiiiig,  with  the  full 
bent  of  their  dchits,  the  tilings  below.     I'c  are,  dead, — it 

tulluvv5,-»- 


Chap.  hi. 


COLOSSIANS. 


S55 


fo]\owSf.—yeur  life  is  h!d  Ktlh  Ck rift  in  Gcd : — Tour  life, 
that  is,  voiir  fpiritiial  life  of  gr:icc.  and  your  ctciml  life  of 
glory,  thrv  are  bnih  hid  witii  Chrill,  now  wiih  Gud  in 
hcav«n.  Hid  in  Clirilt,  fi.)  As  the  tHVct  is  in  the  caiife, 
ns  the  lifc.of  the  branches  is  hid  in  the  root,  fo  i*  the  lite 
of  2  CIirifliuH  hid  in  Chrift  ;  he  is  our  root.  Again,  hid 
ill  C/ri/i,  th-M  is,  (2.)  Depot  lied  and  laid  up  w  ith  Chritl, 
cominitted  to  his  care  and  cufto<ly,  feciirdy  ^)iit  into  his 
hands.  (i.)  Hid  with  Chriji,  that  i>,  dilpenfcd  by  him, 
and  derived  from  him  at  his  pleafure  ^  of  his  fulnefs  we 
leccive,  when  and  in  what  meafure  he  pleafes.  hole  here, 
1.  Our  life  of  grace  only  deferves  the  name  of  life;  our 
njtiiral  life,  (horl  and  uncertain  in  itfelf,  and  common  to 
IS  with  the  brutes,  deferves  not  comparatively,  the  name 
V  f  !i(c.  2.  That  Clirift  is  the  believer's  life,  he  i;  both  the 
J'i'.'ithor  and  efficient  caiife  of  it,  the  meritorious  caiifeof  it, 
rnd  the  excnipl.uy  can fe  and  pattern  of  it.  3.  That  the 
Ciiriftian's  life  is  //'(/  ivith  Chriji.  The  phrafe  imports, 
(i.)  Security  and  fafcty  ^  what  is  hidden  in  Chrill,  and 
with  him,  miift  he  fafe,  and  out  of  the  reach  of  danger  ; 
grace  is  incorruptible  feed,  tiiat  ihnll  never  die  :  The  world, 
Satan  and  fm,  may  aflault,  but  fhall  not  overcome  ;  neither 
hiil  within,  nor  tin-  devil,  nor  the  world,  (hall  be  able  to 
vanquifli  that  life  which  is  hid  in  Chrilf.  fa.  I  It  imports 
o-5fcurity  ;  what  is  hidden,  is  concealed  :  The  life  of  grace 
is  totally  hiildeii  from  the  wicked,  and  hid,  in  fome  fort, 
fjom  tbe  believer  himfelf,  under  fpiritual  dcfertion,  under 
the  winnowings  of  temptation,  under  the  prevalency  of 
corruption  ;  much  more  is  the  life  of  glory  hidden,  it  doth 
not  vet  appear  ;  wc  can  no  more  conceive  of  <jt  by  all  we 
have  heard,  than  we  can  conceive  \\  hat  the  fun  is  by  feeing 
rf  a  giow-worm.  (3.)  Our  lite  he\ng*ljid  ivlih  Clrijl,  it 
i-npoBU  plenty  and  abundance  :  /  am  come,  that  ye  may 
hiiri  hfe  tmrc  abundantly,  John  x.  10. 

4  When  Chiifl  who  ii  our  life  fiiall  appear,  then 
fliall  ye  alfo  appear  with  him  in  glory. 

That  is,  "  When  Chrill,  who  is  the  author,  and  piir- 
chaler,  and  preferver  of  our  life,  fhall  appear  to  judge  the 
world  at  the  great  day,  then  Ihall  all  believers,  who  liavc 
rtceived  fpiritual  life  from  him,  be  fliarcrs  in  glory  with 
him."  Mere  note,  1.  That  Jcfus  Chrifl,  by  whom  be- 
li:;vers  Uvea  lite  of  grace,  and  from  whom  they  expefl  a 
life  of  glory,  thall  certainly  appear,  yea,  and  have  a  very 
glorious  appearir^  ;  he  (hall  be  glorious  in  his  perf(3n, 
gIori(ais  in  his  attendants,  glorious  in  his  authoriiv,  &c. 
2.  That  when  Chrilt  appears  in  glory  to  judge  the  in oild, 
then  ii  is  that  all  believers  lhall  enjoy  a  full  glorification 
with  him.  3.  That  the  faith  of  approaching  glory,  at 
Chri.l's  fecond  appearance,  is  a  llrong  argument  10  take  off 
our  affeP.iom  from  ti:ings  hehw,  and  place  them  on  things 
above.  St.  Paul's  argument  is,  fo  prcli  the  CololTians  to 
Jet  their  affefiiam  on  llAngs  iihoie,  becaiife  Chrift  is  above, 
and,  when  he  appears,  they  (hall  appear  with  him  in  glory. 

5  Mortify  ther<=:fore  your  members  which  are 
ppcn  the  earth  ;  fornication,^  uncleanncfs,  inordi- 
nate alFeflion,  evil  concupilcnce,  and  covetoufneis, 
which  is  idolatry  : 


Ncteh^TC,  I.  That  although  the  apoftlc  told  them  in  ihc 
third  \'t!k,  th.1t  ihey  were  dead  to  (in,  yet  here,  in  the  (ifih 
verfe,  he  bids  them  mortify  (in  ;  in;it7iatinc;,  that  the  work, 
of  mortification,  at  the  be(>,  is  but  imperfe£t,  and  muft  be 
carried  on  daily  and  progrctlively  ;  they  were  mortified  but 
in  part ;  the  old  man  has  a  (trong  heart,  and  is  a  long  time 
a-dving,  after  it  has  received  its  deadly  wound:   Sin  lives  a 
dying  life,  and  dies  a  lingering  death  ;    Mcriifv  therefore, 
&c.      2.  What  it  is  they  are  calletl   upon  to  mrrtifv   their 
I'lemhers  upon  earth  ;     wiierc,  by  mcmhen,  we  are  to  I'ndcr- 
ih-nd  all  the  lufts  and  corruptions  of  our  hearts  and  natures 
all   the  relics  and  remains  of  (in  unfubdued  and  iinpur'^cd 
out  of  the  foul  ;     he  inftances  in  fornication,  unclcar.nefs, 
inordinate    affeilions  and    dcfires,    and    ccieloufnefs,   whicli 
lo\efh  the   woild  above  God,  and  is  therefore  no  better 
tlian  idolatry.     Kut   why   are  thefe  called   mcmberv-,  md 
members  upon  earth  r    Anf.    They  are  called  niem'bcrs 
in  allufion  to  what  St.  Paul  had  called  (in  before,  chap    ii' 
ver.  II.  namely,  a  body  of  fm  ;  therefore  he  calls'particular 
lufl  members  ot  that  bixiy  ;    and  alfo  becaiife  tiicy  require 
and    call  for  the   members  of  the  body,  as  indrtinienis  to 
bring  them  into  ad  ;  likcwife,  bccaufe  thefe  )u(t  are  natu- 
rally as  dear  to  men  as  their  bodily  members,   they  can  as 
foon  part.w  ith  n  right  hand  or  a  right  eve,  as  with  a  bofom 
and  beloved  liift  ;    they  are  .ilfo  called  members  upon  the 
earth,    becaiife    they   are   converfant  abcut  earthly  thint^s 
becaufc   they   will    cleave   to  us  as  long  as  we  lii-e  upon 
earth  ;  and  to  intimate,  that  none  of  thefe  tmiif  be  canied- 
to   heaven  with   us,  but  be  mortihed  on  the  eanh."  But 
what   is   it   to  mortify  thefe  members  r    Anf.  To  iiioriitv 
(in,  is  to  deny  our  confent   to  the   folicitatioiis  of  l],,     ,0 
fupprcfs  the  firft  motions  of  fin,  to  enervate  the  power 'and 
adivityof  fin.       Learn  hence,  i.   That,  in  the  holiclt  ",nd 
belf   of  God's  children  and  fervanrs,  there   arc    relics  arid 
remains  of  fin,  to   be  daily  mortified,  and  gradually   ("ul, 
diied.     2.  That  after  God  has  brought  a  perfon  in"to  a  date 
ofgrasc,  it   is  his  duty,   and  ought  to  be   his  endeavour 
daily  to  mortify  (in,  and  all  the  remains  of  unfubdued  tor' 
ruption.     A  caution.  Take  heed  of  concluding  (in  is  riior' 
tified,  bccaufe   it   is  reflrained,  becaufe  the  acts  of  (in  are 
intermitted,  becaufe  fome  particular  fins  are  fubdiicd  •  '  I3 
all  fin  hated  of  thee,  h.athed  and  left  by  thee  ? '  It  is  mo 
to  loathe  a  (in,  than  it    is  to  leave  a  (in  ;    fin  may  be  Icft^ 
and  yet  be  loved  ;    but  no  man  can  loathe  a   (in,  and  Iwc 
it  at  the  fame  time.      3.  That  covetoud.tfs  is  a  ii'n]  w|,ich 
above   others,  a  Chriftian    (liould   fet  himfelf  agai'ni}    -ipd 
endeavour  to  mortify  and  fnbdue,  it  having  a  fort  of  i'dola 
try  in  it,  drawing  our  love,  our  truft,  our  fear,  our  joy    Uiixn 
God,  and   placing  the  fupremacy  of  our.:.ffecHons  in  and 
upon   the  creatures.        True,  the  covetous  man  docs  not 
believe  his  money  to  be  God  ,  but  by  his  rnordinutc  lovi'nr, 
ofi;,  and  fiducial  truf^ing  in    it,   he   is  as  truly  guilty  ot 
idolatry,  as  it  he  bo\\ed  his  knee  unto  it ;    for  God  niore 
regards  the  internal  acts  of  the    mind,  than  he   doth  ihc 
external  acls  of  the  body.     In  like  manner,  the  Papiits  do 
not   believe  iheir  (;;ints  and  angels  to   be  tods;    but   by 
pra\ing  to  them.,  and  trulKng  in"them  for  relief  and  hel/ 
ihcy  give  them  the  inward  wordiip  of  the  fi,ul,  and  cc  nfe 
quently  they  are  as  guilty  of  idolatry,  as  it  ihev  did  believe 
them  to  be  God. 


Sj6 


COLOSSIANS. 


Ghap.  III. 


6  For  which  thin^rs  fake  the  wrath  of  God  cometh 
on  the  children  of  difobedience,  7  In  the  which  ye 
alfo  walked  fome  time,  when  ye  lived  in  them. 

Here  our  apoftle  backs  liis  exhortation  to  mortify   fin, 
«itli  ftiong  nrcumcnisanJ  motives  ;  the  firft  is  taken  from 
tlie  wrjih  ot  GccI,  which  in  iis  difinal  elfccls,  falls  upon 
thofu  who  coniinuc  in,  and  under  the  power  of  thofc  (ins  : 
for  u/ji./.i  things  J  ii'nt-,  that  !•!,  for  the  committing  of  which 
things,  and  for  coniinuini;  impenitent  after  the  commillion' 
of  them,  tbe  wrath  of  God  conielh  upon  them.     Here  nolf, 
I.  God's  wrath  is  the  due  dcfert  of  tnan's  fin  ;    yet  it  is  not 
(o  inuch  fin,  as  objuration  and  impctinency  in  fm,  that 
draws  down  wrath.    2.  'I'liat  believers  thcmfelves  do  fland 
in   need  of  arguments  drawn   from  the  wrath  of  G(hI,  to 
make  thcin  afraid  of  fm,  and  to  excite  tiiem  to  mortify  and 
fubdue  it ;    for  here  the  apoftle  propounded  tire  terrors  of 
divine  wrath  to  tiicfc  believing  Coioffians.     The  fecond 
iirgumcnt  is  taken  from  their  former  continuance,  yea, 
lonij  continuance  in  thefe  fins  ;    in  which  ye  alfo  walked 
fine  time,  when  ye    lived  in  them;     that   is,  in  the   fore- 
mentioned  fins  ye   yourfclves  alfo  walked  before  your  con- 
vcrfion,  zt'vH   ye  lived  in  them,    and    took  delight  in  the 
praflice  of  them.     Ler.rn  hence,   Thr.t  no  argument  will 
prev.iil   more  v/iih  a  Chriflian  to  follow  on  the  work  of 
mortification  clofcly  for  time  to  come,   than  the  remem- 
brance of  his  long  continuance  in  fin  in  tiine  part  ;  in  which 
Ji'U  ye  iviilkedfme  time,  &c. 

8  But  now  )-e  alfo  put  ofF  all  thefe ;  anger,  wrath, 
malice,  blafphemy,  filthy  communication  out  of 
vour  mouth,  g  Lie  not  not  one  to  another,  feeing 
that  ye  have  put  off  the  old  man  with  his  deeds'; 
lo  And  have  put  on  the  new  inan,  which  is  renew- 
ed in  knowledge,  after  the  image  of  him  that 
created  him. 

In  the  foregoing  verfes,  St.  Paul  exhorted  the  ColofHan? 
to  mortify  external  and  outward  fins,  as  fornication  and 
iincicanneCs  ;  here  he  prellcs  them  to  mortify  internal  and 
fpiritual  fins,  fuch  as  anger,  wrath,  and  malice,  fins  of  the 
heart.  Tf^e  axe  of  inoriiticaiion  mufi  be  laid  to  the  root 
of  inward  corruption,  fpiritual  fins,  heart  fins:  Though 
they  are  minyis  infamitc  of  lefs  infair.y  and  rcproacii 
before  men,  yet  they  are  mrjoris  rsntus,  of  greater  guilt 
in  the  fight  of  God  ;  therefore  a  finccrc  Chriflian  has  a 
fpcciul  refped  to  thefe  in  the  work  of  mortificatioi  ;  put 
otf  all  thefe,  unger,  lurnth,  malice :  An?cr,  or  the  Hidden 
motions  atid  rifing  of  paffion  ;  ffrath  is  anger  advanced 
■to  an  height ;  and  7nn!;ee  is  anger  accompanied  v\itli  delire 
of  revenge,  a  rooted  difpleafure  :  As  jealotify  is  the  rage  of 
a  man,  fo  malice  is  the  rage  ot  the  devil  ;  it  is  the  very 
foul  and  fpirit  of  the  apoilate  nattire.  No  fin  renders  a 
man  fo  like  to  Satan  as  wrath  and  malice.  A  ninlicious 
dclirc  of  revenge  is  fo  far  beneath  a  Chrillian,  that  it  is  the 
bnfentfs  of  man,  yea,  the  fpawn  of  a  dtvil.  TJiis  fin  in- 
dulged, deftroys  the  feuis,  as  furc  as  murder,  yea,  it  is  no 
]jfs  than  murder  in  the  account  of  God,  i  John  iii.  15. 
lie  that  h'ltcth  his  brother  is  a  wun.'crer.  Ol-fcrfe  next, 
The  apoille  exhorts  the  ColoHians  to  guard  againK  the 
fins  of  the  heart.     Put  of)'  blujphony,  Jilihy  cmiwunicatioii, 


and  lying  ;  that  is,  evil  fpcaking,  filthy  fpcaking,  artd  falfe 
fpeaking.       Sins  of   the    tongue  are    to   be  guarded  and 
watched   againft,  as   well  as  fins  of  the  heart  ;   they  are 
mofi  fcandaloMS,  they  difhonour  God,  anddifcredit  religirn, 
.nnd  wrong  our  own  fuuls.      The  fins  of  the  tongue  are 
little  confidcrcd,    their  great   guilt  not  apprehended,  but 
nicn  mult  account  for  their  open  reproaches,  fccret  back- 
biting?, fcotfings,  (!cri;ion9,  whereby  they  endeavour  to  fix 
an  ignominy  upon  their  neighbour  :     And  pirticularly,  the 
fin  of  lying  is  here  cauiinncd  agaiuft,    Lie  not  one  to  another. 
All  lying  is  here  condemned  ;    the  ofRcious  lie,  tending  to 
our  own   or   our  ncielibour'i  prrfit  ;    the    pcrnieious  lie, 
tending  to  our    neighbour's   prejudice  ;    the  jocular  and 
jocofe  lie,  tending  to  recreatif)n  and  fport.     The  fcripturc 
condemneth   r,ll,  without   reflricliou.  Rev.   xxi.  8.      All 
liars  Ihnll  have  their  part  in  the  hie  which  burns  with  f  re 
and  brim/lone.  Rev.  xxii.  15.    m-foever  hveth  and  malelh 
a  lie.     L)ing  makes  a  man  like  the  devil,  who  was  a  liar 
as  well  as  a  murderer  from  the  beginning.  Obferve,  ladiy, 
The   argument  fo  enforce  the  exhortation  to  mortify  all 
fin,  th.e  (ins  of  the  heart,  the  (ins  of  the  fongi'c,  the  fins 
of  the  life,,  and   tli.it   is  drawn  from  the  ccniidcraiitn  of 
their  prcfcnt  ftate  ;  they  had  in  their  baptifm   made  a  pro- 
feflion   to  put  cff  the  old  man  with  his  deeds,  that  is,  their 
own  finfiil    nature,  and  put    on  the  new  man  in  baptifm, 
which  being  renewed  by  illumination  and  divine  know- 
ledge, and  fo  ronformed   to  the  image  of  God,  rendered 
them  now  the  objcfls  of  his  fpccial  love,    h'cle  here,  That 
there  were  many  ceremonies  in  baptifm  ufed  in  the  primi- 
tive  churcff,  to  which   St.  Paul    alludes  in  fevcral  places 
in  his  cpirtles  ;  as  drenching  in  water,  fo  as  to  fccm  buried 
in  and  under  it,  (ji\.  ii.  12.      Buried  with  him  in  b.-plifm  :        ' 
Likewife  putting    off  their  old  clothes  at  going  in,  and 
putting  on  new  at  their  coming  out  of  the  watar,  to  which 
St.   Paul    alludes  here,    when  he    tells    them  they    h?d, 
naincly,  in  their  baptifm,  piitofTthcold  inan,  and  put  ca 
the  new.     Whence  kani.  That  there  is  no  argument  more 
moving  and  cfFedlually  exciting  unto  holincfs  of  lite,  ihsn 
that  which  is  taken  from   our   baptifmal  vow  and  pro- 
fcfiion  ;  the  obligation  of  this  is  very  ftronc,  if  duly  con- 
fidcrcd.    The  apoftle  makes  ufe  of  it   here  as  a  potent 
argument,  to  quicken  them  to  the  inortificalion  of  all  fin, 
feeing  thev  had    in  baptifm  put  off'  the  old  man,  that  is, 
profetTed  and  lolcmnly  engaged  fo  to  do,  and  had  pit  sh 
the  new  man,  which  after  God  is  created  in  righlciiijnejs,  &ic. 

1 1  Where  there  is  neither  GrccK  nor  Jew,  cir- 
cumcifion  noruncircnincifion,  barbarian,  Scythian, 
bond,  no'r  free  :  But  Chrill  is  all,  and  in  all. 

//'^vrf,  that  is,  in  which  ftatc  of  renovation,  or  under 
tlte  prifent  gof|iel-dilpenfaiinn,  there  is  found  with  God 
no  refpecEl  to  any  m.--n's  pcrfon  or  nation,  as  before  there 
was  under  the  lei;:d  difpenfaiion  ;  now  Jew  and  Geiiiilc, 
male  and  female,  bond  and  free,  circumcilVd  and  uncircum- 
ciietl,  every  one  that  feareth  God,  and  worketh  rightciijnfjs, 
is  accepted  of  Cod,  through  Chri/K  it  ho  is  all,  in  nU  thing*, 
to  all  helierers :  But  how  is  Chriff  all  in  all  unto  his 
peoj-ile  .'  Thu,<;,  his  teaching  is  all  in  all  in  tlie  work  of 
liluinin.uion,  liis  Spirit  is  all   in  all  in  thj  woik  of  ce.n- 

verfion. 


Ghap.    ui. 


COLOSSIANS. 


8J7 


verfioii,  his  death  is  all  in  all  in  the  work  of  faiisfaclion, 
his  righteournefs  is'all  in  all  in  the  n)atter  of  our  jaftili- 
cation,  hn  grace  is  all  in  all  in  our  fanctificaiioii,  his  inter- 
ctllion  is  all  in  all  in  our  acceptation,  his  peace  is  all  in  all 
in  our  conlolaiion,.  his  power  is  all  in  all  in  our  refurrection, 
his  prefence  is  all  in  all  in  our  glorification.  O  blefTed 
Jcfui!  art  thou  thus  all  to  me?  1  will  labour  to  be  all  to 
thee;  1  will  give  thee  all  that  I  am,  my  foul  with  all  its 
faculties,  my  underflar.tJing,  my  heart,  and  my  aflections, 
particularly  my  love  and  my  hitxed,  my  joy  and  my  for- 
row,  my  hope  and  my  fear,  my  body  with  all  its  members  : 
For  thou  hjft  created,  redeemed,  and  wilt  glorify  the  bo- 
dy as  v.ell  as  the  foal  ;  and  therelore  i  will  glorify  ihee 
with  my  body  and  with  my  Ipirit,  which  is  thine  ;  I  will 
alfogive  thee  all  that  I  have,  by  confecratiiig  it  all  toihe 
icTvice  of  Chrill,  andrcljguing  up  all  ro  the  wdl  ofCbrift, 
and  will  intitle  thee  to  all  that  I  do,  by  making  thy  word 
n)y  rule,  and  thy  glory  my  end,  in  all  my  actions  and 
underftandings. 

1 2  Put  on  therefore  (as  the  cleft  of  God, holy  and 
beloved)  bowels  of  mercies,  kindncis,  huinblencl's 
of  mind,  meeknefs,  long-fuffering  ;  13  Forbearin  r 
one  another,  and  forgiving  one  another,  if  anvman 
liave  a  quarrel  againft  any,  even  as  Chrift  forgave 
you,fo  Al'o  do  yc. 

Our  aportle  having  nowfiniflied  his  exhortation  to  the 
practice  of  that  great  duty  of  niortilicaticn  of  (in.  called 
here, a  puitiiig  r.ffthe  old  man, comsine-M  to  mention  I'everil 
graces  and  virtues,  which  he  exhorts  them  10  be  found  in 
^  ihe  practice  of  ;  and  this  he  (tyles,  a  putting  en  the  m-.v  fur.n  ; 
teachinj];  us  hereby,  that  a  negative  holinefs  is  not  A;}Kcient 
to  fah'ation;  it  is  not  enough  that  we  ceafeto  do  evil  but 
we  muft'iearn  to  de  well;  a  man  may  go  to  hell  for  not 
doing  good,  as  well  as  for  doing  wickedly.  Farther,  The 
particular  graces  and  virtues  which  they  are  exhorred  to 
put  on.  (t.)  Bii'jjels  of  mercy  andk'indnefs,  that  is,  a  ten- 
derpity  towards,  and  an  inward  fympaihy  with,  thofe  that 
are  in  mifery  ;  and  this  exprefled  in  outward  acti  of  fuc- 
cour  and  relief,  according  to  our  ability.  There  is  a  na- 
tural piiy  which  a  man  can  hardly  put  oft",  it  is  leated  in  the 
very  nature  of  man  ;  and  accordingly,  unmerciful  r.efs  is  a 
fin  againft  the  light  of  nature,  as  wtll  as  agninfl  the  law  of 
God  :  But  there  is,  befides  this,  a  fpiriuial  pity,,  which 
flows  from  pure  love,  and  chat  a  divine  love  t  now,  this  is 
more  an  act  of  grace  than  of  nature  ;  this  iheapoltle  here 
exhorts  tlieColoflians  to,  Pw/o*;  i.^-a)r-/y  uf  mercy,  they  who 
have  put  on,  and  are  clothed  with,  garments  of  holinefs, 
viil  alfo  puton  bov.els  of  mercy  as  a  gnrment.  (2.)  Huyn- 
blettffs  of  mind,  whereby  a  man,  fenfible  of  God's  goodnefs, 
and  his  own  infiniiltiei,  haih  an  humble  appreheniion,  and 
a  mode  ft  tibrnation  ofhimlelf:  The  more  holinefs  any 
perion  has,  the  more  humility  he  has  ;  humility  is  a  cer- 
tain evidence  of  our  holinefs  becaufe  it  is  a  great  part  of 
ourholineft.  (3.)  Mcfkne/t  and hn[r.fuf,r,:,g,  which  mo- 
derate anger,  anil  enable  us  ti)  put  up  affronts  and  injuries, 
'i  his  is  a  I'pirit  and  temper  divme,  and  truiv  CiiriU-lik';  : 
none  foabufcd  and  affrnnted  as  he  ;  but  being  reviled,  J-.e 
bltffed,  and  committed  himlelf  to  him  that  iudgeth  ri"hc- 


eoufly.     Whenanother  hurts  thee  by  unjuftprovocation, 
why  (houlded  thou  hurt   thyfclf  by  finful  padion?   Chrift 
was  a  Lamb  for  meeknefs  ;   it  doth  not  becoiwe  any  of  his 
followers  to  be  like   lions  for  fierccnefs.     (4.)  Forbear- 
ance,  and    mutual   forgiveneis ;  Fcrbearlntr  cue   anoth  r, 
andforgiving  one  another.      No  Chridians'are  fo  perfect,' 
but  they  are  liable  to  oftend  one   another;  he  niuft  have 
no   friends    that    will   have  a  friend    with   no  f.^ults,  and 
confequenily  they  ftand  in  need  o^  forgivenefs  from  each 
other.     Learn  hence,  i.   That  Chriltians  are  aLliged,  by 
the  Jaws  of  their  holy  religion,  to  forbear  and  forgive  one 
another.   2.   They  are  obliged  to  imitate  Chrift  in  thi'^du- 
ty  of  forgivenefv  ;  Chrilt  forgives  us  uiiiverlully,    freelv, 
(incerely,  fo  as  never  more    to  upbraid  us  with  the  fault 
he  has  forgiven  us :  fuch  a  fcrgivencfs  ::re  we  to  cxercilc 
toward  our  brother.     .  /r  Chrl//  forgave  you,  ^  a/fo  do  v-. 
Laitly,  The  argument    which   St.   Paul  nukes   ufe  of  to 
prefs  the  Cohif-ians  to  the  practice  of  the  fortmenticned 
dutie;,  and  that  is  drawn  from  their  elcftion  and  vocation  : 
Put  on  as  the  (lcc7  of  Cod,  bovjds  of  mercy.      You  that  had 
tlie  favour  to  be   chofen  of  God  out  of  the  heathen  world, 
CO  be  his  church  and  people,  and  are  now^./y  and  behvi'd 
of  God,  let  the  (en'it  of  this    divine  favour  oblige  you  to 
humility  and  meeknefs,  to  long  fullering  and  mutual   for- 
givenelV,  yea,  to  the  love  and  practice  of  univerfa!  holi- 
nefs.     ]t  any  man  huve  a  quarrel  iigairj}  any,  ^^c. 

14  And  above  all    thefe   things  ^«,'  on  charitr 
which  is  the  bond  of  pcrfcanefs. 

Still  our  apolHe  makes  ufe  of  the  former  metaphor,  com- 
paring the  graces  of  the  holy  Spirit  to  garments,  u  hich  he 
exhorts  ChriAians  to  put  on  ;  he  had  ineniioiied  the  put- 
tir;g  on  of  mercy,  meeknefs,  humility,  kc.  before,  how  lie 
advifej,  xo  tut  on  charity,  or  tjie  grace  of  love,  as  the  up- 
per g.ii;nienc  over  and   above  all  the  reft,  comparing  it  to 
abon>!  or  ligament,   which  ties  and  knits  all  the  members 
of  tb€  church  together.     QueJL  But  what  is  this  grace  of 
charity?  j4nf.  It  is  a  brotherly  affeclion,  which  every  true 
Chriltian  chiefly  bears  to  all  his  fellow-members  in  Chrilt- 
for  grace  f.ike;   or  a  gracious  propcniitv  of  heart  towsrds 
our  neighbour,   whereifv  we    wiH,    and  do,  toourpower 
procure  all  good  tor  him      Quvjt.^'^x  why  does  St.  Paul  • 
cotepare  charity  to   an  upper  garment  ?   Move  all,  put  on 
charity.     Becaufe,  {i  )■  The  upper  garment  is  larger  and 
broader  than  the  reft,  ftj  ought  charity  to  extend  frfflf  to 
allperlbns,  and  upon  all   occaf.ons.   (2.)  The  upper  gar-^ 
ment  is  ufually    fairer  tlian  the  rt  It,  ib  doth  charitv  fJiine 
brighteft   amorgft   all  ti,c  grace?.      ^'3.;   The  upper  g.r- 
inent  dilt.ngaifiies  the  feveral  orders  and  degrees  of  men  • 
thiK  ChriitMns  are  known  by  love  as  by  a  Jjvrl-y,  it  is  the 
bond  that  Chrill'ifinceredifcipies  wear.     QikJ/..  But  how 
is  charity  the  head rf  p.,rf,iJnefs ?   Tltf  meaning  is,  thai  it 
is  the    mofl  perfect  bond    of  union  amor.g    Chrilt.Mns    it 
knitteth  together  all  liie  Icaitered  mtinbf  rs  of  the  church, 
and  make  their  graces  and    gifts  fnblervient   to  the  pord 
oriNie  another,  lothat  the  churchis  hereby  made  a  com 
plete  intire  body,    which:  was    ia;ne  without  it  .   Jr.  rii.i 
fenfe,  charity  iscalledif/«  uond  of  perfeaneh. 


5  o 


1 .5  And  kt  the  peace  of  God  rule  in  ycttr  ].<,„ , ;  ■ 


!w 


?5i» 


COLOSSI  ANS. 


CirAi'".  in. 


to  the  which   yc  alfo  ftre  '^-alled  in  one  body  ;  and 
be  ye  thp.nkful. 

As  if  oiif  s|Vi(;l<'had  f^id,  *  Let  ilmt  yeacc  Vkli'-ch  Cod 
has  ^ivcii  yi't)  tiithm.  and  calleihyi<u  loextraCe  rtitlitni',, 
;  '        .  and    diifft  v«ii   in  all  your  acbcn--  ro- 

ve in  cniit  iiu  il  iiiai  kriiliRU  o  (ji'd.'' 
I:'-;-  K:t^,  i  I14I  tlie  urig'ii.il  word  >uiul  int'ic  IiiMrt, 
i;.'iiirs  an  iinipirc,  or  10  iil  the  |)srt  of  .1"  umpie  111 
a|)pp  •ilin{;ftiifc.  Kmv,  rhi  peace,  (i.)  Inwurdly  liulf;cs 
and  dills  uli  io  ilie  l°i  ul,  \«litii  (uitiuliuuus  i.i}'^cl'ons  are 
up,  and  in  ;.ii  hurry  ;  when  :<nj;cr,  h.iirid,  jnd  rt-vtnge 
b^^in  ro  arife  in  ihe  foul,  tliis  calm'  and  cmiipolVs  all, 
('i  )  Ouiwaidly,  peace  o)  C'^ilcitntc  prmiuces  ptace.ible- 
iicfj  tif  cunvcrf.uion  ;  w  hf  re  ihe  peace  of  Giiii  rnlff  in  the 
heart,  it  d  IpoiVs  to  peace-hltnels  in  the  lite.  Now,  ihis 
coulilts  ill  thtfe  things,  namely,  in  an  un'A'dlinjrnefs  topro- 
voke  oiherf,  in  an  unapinefs  to  he  prt.v.  ked  by  oilKTi.io 
a  re^diiiefs  to  be  recomilcd  wlien  provokid,  and  in  a  Itir- 
wardnefs  to  reconcile  others  1'  at  ire  at  variance. 

16  Let  the  word  of  Chiift  dwell  in  you  riclily 
in  all  wifdom  ; — 

Thcfe  wortis  come  in  by  way  of  diretV-on  and  adxice,  to 
help  the  ColofTians  in  theexercife  of  ih'  lorejifopji  jir.ices  ; 
feeiiijT  it  i>  the  word  of  Chrift,  or  ihe  huly  rcripiurf-,  which 
teach  the  forenieniioned  duties,  he  advilts  ihai  ihe  word 
of  God  nny  duell  in,  and  take  up  its  abode  with  them, 
richly  and  plentiliiliy,  that  they  may  be  fiirn  (bed  'hereby 
villi  all  true  and  found  wifdoin.  .\cte  heie.  1.  The  ti- 
tle given  to  the  holy  ftriptures,  they  are  the  ■mnr ci 'f  ChiJ} , 
becaufe  they  luve  Chrifl  for  their  author,  Chrifl  for  their 
objtft,  and  Chrifl  tUr  their  end.  1.  ']  he  adv'ice  given 
with  refpccl  to  the  wo:d  of  Chrifl,  Let  it  cha.-il.-  Not  come 
for  an  hoiu-,  but  to  tarry  ;  not  to  trrry  for  a  nighi .  but  to 
take  lip  its  fixed  reiidcine  and  abode.  3.  Where  it  fhonld 
dt\ell,  ,not  in  the  ear,  not;  in  the  head  only,  not  in  the 
meiTiory  barely,  nor  in  the  .■iFetftions,  but  in  the  heart  and 
f'jul,  I'fal.  CMX.  J  I.  Thy  .yairdhuve  I  hid  in  my  ht<irl,that 
]  inigl  I  >yit.  (in  agair.ft  thee.  7 he  tcrji  is  writlen  in  his  heat  i, 
r'.tie 'fIJitJhpi  Jhallflidc,  PfaJ.  xxxvii.  31.  4.  How'  the 
word  /liunld  dwell  in  us;,  richly,  copio^ifly,  and  plentifully, 
in  its  coinmandf,  in  its  promifts.  in  its  tlireaieniiigs  ;  let 
the  word,  the  whole  word,  tl-jjcU  in y.tt.  being  d:lipentlv 
fearchecl,  heartily  received,  and  carefully  obierved.  <;. 
The  perjons  to  v/h"rn  this  advice  is  given  iiy  the  apoflie, 
all  the  f.ib)is,at  ColofTc,  the  whole  body  of  the  peojle  ;ire 
inj  lined  a  lioly  fjiniliariiy. with  the  Bible,  it  is  to  be  in 
their  hoiife},  in  iheir  band.',  and  in  their  hearts,  that  it 
jiiay'dVell.  rickly  in  them.  Why  then,  and  uiih  what 
face  d:iie  the  chiT'h  of  Rome  forbid  the  coiomon  people 
irrre:id  tlie  Ribl'',  c-lling  it  an  herciicjl  boi.k  ?  For  a  rea- 
l.'ii  they  very  well  know,  n.:iiiely,  Becaiifc  it  is  the  nioft 
dangeivMis  bo<.k  againll  Popery,  that  evir  was  written  in 
the  wV)rld. 

— I'cacliing  and  admonifhin'^  one  another  in 
pf.iltns  I'.nd  Jn'niiis  and  fpiritiial  itm^s,  lin"'in" 
with  grace  in  your  hearts  to  the  Loid. 

Here  our  apollle  declares  one  fpccial  benifit  which  the 


ColoflJiMs  wotiM  recftvp,  by  having  fff  vari  cf  CWifl 
tl-dull  ru  ly  in  t/'<m  :  a  ->  ould  enable  them  to  ir.ich  a.id 
ad"iriiiifh  one  aiioiher  and  .'Ifo  to  <  xciie  and  fl'r  up  .lie 
afF  Cl'rn-  ofrathothtr.  by  finjj.ing  tholV  pi  i.lm- ,  hymns  and 
l'pr<!ulfngs  tl.rren  ton'aintd  or  I  ik  h  others  as  were 
coiiij-o'-d  by  the  infpiraMon  ..nd  diitflonof  ihcholy  Spi- 
rt uf  Godj  jslways  rMiiciubering,  not  to  (ing  giactfully 
oi;lv,  but  with  grace;  that  is,  with  atientiou  and  devotion 
in  ou'  hearts  to  the  Lnrd.  /e.j;  »4  hence,  "I  lui  fmging 
pl'ilm.,  borh  in  public  nflrinblies  and  private  f<imilies,  and 
ihertMi  praifing  and  blelfnig  of  God  tor  mercies  received, 
|s  a  )  re.ft  ..nd  necffaiy  <'uty,  to  bf  j'lirtly  ptrformcdby 
all  pi  ribns  capjble  of  theni.  2.  1  ha:  in  lingiiig,  a  fpecial 
regard  mnflbeliatl,  that  then  beau  inward  harmony ,  and 
graiious  melodv  in  the  foul,  by  the  exercife  ol  the  under- 
flahding.  :in(l  the  oiderly  motion  of  :he  sfjtdliotis  ;  if  the 
hear:  and  :<fF- dioiis  be  notftirred  up  in  tins  tluty,  the  out- 
ward grsc  ,  though  ne»er  fo  gr'.iccfol,  availcth   nothing. 

37  And  whatfocver  ye  do  in  word  or  deed,  </o 
all  in  the  name  of  the  Lordjclus,  i^ivinj^  thanksto 
God  and  the  Father  by  him. 

Here  our  apf  f}'e  l.iys  downa  general  rule  t'or  the  right 
management  of  a)l  our  words  and  a(fki;n?,  in  ihe  whole 
coiiife  of  life;  Whatfi-jfvtr  ye  dt,  do  ail  in  tht  mirre  uf  iur 
lord  J :f tit,  giving  iliarks  to  God  for  all  the  mercies  yott 
receive  by  jefus  Chrift.  Learn  hence,  1.  That  all  our 
thoughts,  v.oids  and  acfi'ons,  niulV  and  i>ught  to  be  done 
in  the  name  ot  otir  Lord  Jefus  Chrift;  that  is,  todnallhy 
the  authority  and  command  of  .Chrifl,  to  do  all  in  the  j 
power  and  Itieiigib  of  Chrift,  to  do  all  for  the  honour  and  ' 
glory  oi  Chrift,  to  do  all  after  the  pattern  and  example  of 
Chriif.  2.  That  all  prayers  and  ili;inklgivinp,as  they  ;ire 
onlv  due  to  God,fo  they  mui]  be  performed  by  usthrouglj 
jtfiis  Chriil.  th;it  (b  they  may  find  acceptance  with  God  • 
Giving  thanks  to  Cod  and  the  Futlscr  by  him. 

18  Wives,  fubmit  yourfelves  unto  your  own  huf- 
band?j  as  it  is  fit  in  the  Lord. 

Ohfirve  here,  i.  That  Sr.  Pan!  in  the  former  part  of  this 
chapter,    having  Liil  dow  n  general  exbortatioiii,   to  live 
fuitably  to   tiie  goipcl   which  the  Coloiiijiis  had  received, 
comes  now,  in  the  clofe  of  the  ch.T]>ttr  to  e.xhort  them  to 
the  practice  of  particular  duties  in  their  refpectiff  places  and 
relations,  as  hufbahds   ;nd  wive«.,  parents  and    rhililren, 
niaflers  snd  ferv.ints.     Li-nrn  hence,  'I  bat  the  doCirine  of 
the  gofpcl  lavs  the  highell  and  Hrictcft  obligations  upon  j11 
thole  to  whom    ir  is  revealed,  to  perform    every  p'rionAl 
:'nd  relative  duty  in  an  holy  and  acctprable  manner.boih  to 
God  and  man.     2,   The  wives  duty  of  i'ijbj\;5tir.n  here  re. 
quired:.    Sttl.mit  yourjclves  to  your  oon  It  (hands .     This 
implies  and  coBiprchchds  in  it,  a  rever-  ndeltecni  of  them,      j 
an  aff'eclionate  love    unto  them,   fpetikiiig    rel'pe ftfully  vf     9 
them,  and  to  thcni,  and  yielding  obedittice  to  ihtir  c<  ;n-'    J 
mands.      Oh/itve   alA,  '1  be    0,11  ilification    and  manner  of      , 
this  fuhjeiflion,  as  it  is  ft  in  ilx  Lud,  that  is,,  in  all  IjwfuJ 
things,  and  in  obe<liePtr  to  the  Loid'scontmands,  at:d  not 
in  .-my  thing  conT.try  tohis  viill.^      1  hos  obeying,  the  wo- 
man's fubjfctionis  ftrviccdoi:etoChuilt;  which  may  cum- 

furt 


Chap.  iv. 


COLOSSIANS, 


8iJ) 


fort  lier,  in  cafe  of  any  unkind  returns  from  her  h'-ifoaiid 
to  hti. 

19  Iliifli.indi,  love  >W)"  wiwri,  and  bo  :iot  bitter 
againfl  them. 

Note,  I,  The  general  duty  of  the  huiband  declared,  to 
Jove  his  wife  uiih  a  fpcci^l,  peculiar,  conjugal  ifFcctiorv.aiid 
to  dilcovcT  this  Jove  by  a  lender  care  over  her,  an  aittc- 
tionaie  regard  to  her,  cohabitation  with  her,  contentment 
and  faiisficUon  in  her,  a  patient  bearing  with  iier  wcok- 
ncfl.  s,  or  prudi;niial  hiding  of  her  infnniities,  a  cheerful 
fupplying  ofhtr  vvant<,  a  readinefstoinlhucl:  anddireiTbher, 
a  widingnef-.  to  pray  for  htr,  and  with  her  ;  where  true  love 
is  found  thefc  dniies  will  be  performed,  a.  A  p.irticuhir 
fin,  which  all  hnlbinds  are  to  avoid  in  iheir  converfcitton 
with  their  wives,  and  that  is  beinguitler  agjin/}  them  ;  not 
bitter  in  afiection  towards  tbeni,  that  is,  culJ  and  indif- 
ferent in  their  lo'-'e  to  them;  not  bitter  in  expreilion  to- 
^v.1rds  ihi-m,  fpi  ;ikin(^  reproachfiilly  to  them;  not  bitter  in 
tlieir  actions  iow.irds  thp!n,}j  vina  them  bitter  blows,  wfiidi 
I  is  conirary  to  the  law  of  (jod  and  nature.  Leu rn  hence, 
That  it  is  the  will  and  cianmand  of  God,  that  hiilbands 
fliould  not  behave  theiiilelve,«,  churlilhly,  fourly,  or  impe- 
rjouOy  towards  their  wives;  not  ruling  wiih  rigour,  or 
being inorole  and  ron^h,  itt-rn  and  levere  in  their  c.nriajje 
towards  them,  but  to  treat  them  with  ihat  endearing  ta- 
niiliari:y  that  isdne  to  ihem,  as  part  of  ouifelves. 

20  Children,  obey ^9tir  parents  Ml  all  things  :  For 
.     this  IS  well-pleaiin^  unto  the  Lord. 

Note  here,  Ths  duty  bonnti  upon  all  children,  and  that 
is,obfdience  to  tlieirp3rcn!:i.;thi3implies  inward  reverence^ 
outward  obfervaiicej  a  pious  ie.g,ar(l  to  their  inflructicn;,  a 
following  theJr  good  ex.implis.  2.  1  he  object  of  this 
<iiiry,Ohcj'}our  p:^r^nts,  ihu  is,  both  p  .rents  ;  as  obedience 
is  due  frof.i  all  children.  To  it  is  pivable  to  -dl  parents,  to 
mothers  as  well  a*  fathers  ;  iiav,  Levit.  xix.  ^  the  mother 
i^n.nned  firil,  hccaufi^  in  regard  of  the  wcaknef'.  of  her  ftx, 
flie  is  molt  liable  to  tonienipt.  3.  The  extent  of  die  vluty, 
in  nil  things,  that  is,  in  all  iauful  things,  and  in  all  indif- 
ferent things  inevery  thing  that  is'noi  iinful  ;  though  to 
the  child  it  may  fet  in  unnecff-iry  or  unreafonable.yt  t  the 
p:ircnls'comi)iandk  10  be  obeyed.  4.  The  argument  and 
motive  to  excite  a'nd  quicken  to  this  du;y,  //  iswtll  plfufir.g 
:<r.:o  iIk-  Li'd;  lieieby  chey  may  do  acctptabl*;  ferv  ceunto 
the  Lord,  who  will  rewanl  it  vvirh  long  life  on  earth,  :.\v.\ 
eternil  life  in  licaven.  Cod  take'>  a  mighty  pleafure  in 
tlio  performance  of  relative  dntie-;  thev  are  not  onlyplea- 
fing,  but  well-pleaiing  to  him  ;  we  are  no  m')re  rciliy, 
than  what  we  are  relatively  in  the  account  of  God  ;  that 
w-Jiich  we  call  the  po-vcr  of  gcdllnt^^,  confifti  in  a  cor.fci- 
ention>  perfurmance  of  leUtive  iluties. 

2  1  Fathers,  provoke  not  your  children  to  anger, 
left;  they  be  difcoLira.jcd. 

Here  the  p.;rcnis'doty,  th^t  is 'he  dnry  of  both  parents, 
is  lad  down,  prcV'iks  mc  yv^'-  /-■•'.'.■«  toxurath,  that  is, 
abtife  not  yonr  power  and  ..u  i-er'  them.,  by  being 

tod  levere  unto  them  ;  imbittcm  u  incir  fpiriis  ngamftyou, 


by  denying  them  what  is  ccnvf nient  fcr  ihfni,by  inveigh- 
ing with  bi'.ier  v\ords  .igainft  them,by  ni  julljUnfcaltn  .ble, 
or  immoderate  correftion  of  them  ;  give  them  nojuft  cc- 
cafion  to  be  angry.  The  reafon  is  added,  Ic//  tluy  he  t-if- 
cotirer^ed  ;  cither  difpiritrd  or  lieartlefs,or  defperate  ami 
h.irdcned  ;  left  by  dtjeclicn  of  lpirit,thcy  b?coine  (Uipid, 
A  parent's  condtiol  mull  be  moderated  with  prudence, 
fhiiiining  the  extremes  of  too  nuirh  indulgence  on  the  one 
hand,  and  too  great  rigour  and  feveriiy    on  the   other. 

22  Servants,  obey  in  all  things^«j?-  mafters  ac- 
cording to  thcflelli  ;  not  with  eye-fervice,  as  inen- 
plcaiers,but  in  finglcnels  of  heart,  fearing  God:  23 
And  \vhatroeveryedo,do  it  heartily  as  to  the  Lord, 
and  not  unto  men  ;  24  Knowing  that  of  the  Lord 
yc  fhall  receive  the  reward  of  the  inheritance.  For 
vc  fcrve  the  Lord  Chrill. 

Note  here, I. The  general  duty  incumbent  upon  all  fer- 
vants,anii  that  is  obedience  to  fiich  as  are  their  mailers  ac- 
cording to  the  fle{li,to  execute  all  tiieir  lawful  coniiiiands; 
fuel)  as  are  God's  freemen, may  be  fervants  to  riicn,thougfi 
not  ihe  fervants  of  men.  2.  The  qualifications  and  pro- 
perties of  this  obedience  which  is  due  and  piiyabls  from 
fervants  to  niafler5,it  mull  be  in  finglcnefs  cf  heart, \n  great 
liinplicity  and  iincerity  of  I'pirit,  ami  with  an  eye  to  their 
great  Mailer  in  heaven  ;  wi:h  an  eye  to  the  com-nand  of 
their  great  M,iller,uithan  eye  to  tf.e  prtftnceof  tlieirgreat 
rvIniler,to  tlie  riiriliJiice  and  accepvance  of  their  great  i\!af- 
ter,  and  10  ihe  honour  and  glory  of  him  alfo;  and  it  mull 
be  done  heartily,  and  with  good  will,  as  to  the  Lord,  and 
not  to  men.  Learn  hence.  That  the  nieanefland  bal'eit 
fervices  in  the  pljce  and  (lationin  which  God  lets  us, being 
done  with  right  qualifications,  and  from  (incere  motives, 
and  for  iincerc  ends,  is  fervicc  done  to  Chrill,  .nnd,  as 
fuch,  (liall  be  accepted  and  rewarded  by  him.  3.  The 
migliiy  reward  which  the  Spirit  oi  God  propounds  as  an 
encouragement  topoor  fervanis  in  their  obeilience  to  their 
mafters,  Of  ih  Lord  ye  Jlmtt  receive  the  retuard  '■/  the  in- 
herttiince.  No  fervice  fo  mean  but  Ihall  be  rewarded,  if 
cemitientioufly  performed  ;  no  dillinclion  in  heaven  be- 
tween fervants  and  fens,  all  Ihall  receive  the  inijeritance 
there,  who  have  done  faithful  fervice  here  :  and  as  the 
meanert  iTvice  done  with  right  qualincations,  is  fervice 
done  10  Chrill, fo  Ihall  itbeaccepted  of  him,  and  rewitiled 
by  him  :  Kr.ozuing  thtit  of  the  Lord yejl:all  receive,  ii-c. 

25  But  he  that  docth  wrong, flhall  receive  for  thi- 
wrong  which  he  hath  done ;  and  there  is  no  relpetl 
of  perlon.-!. 

That  is, "Such  fervanr?  as  have  wronaeti  theirmsfters 
or  Alt h  iii.ifter'  as  have  opprefTed  their  fervanr5,^od,'.\  ho 
rejpects  no  inanN  perfon.nor  regirdeth  the  ritrlv  no  mere 
tlian  thr  poor,  will  t^ke  his  time  ro  revenge  ihe  injuries 
3;;d  wrong  done  by  either  to  each  other. ^'  N-ite  here, The 
fevcrity  anil  impartiality  of  divine  jnllice;  God.therighte- 
cns  judge,  will  revenge  the  wrong  e>ery  wrong, whenfo- 
everjflnd  by  whomfoevcrit  was<1one:|he  will  revenge  itim- 
partially, he.vill  r"ven^eii  propm-rionably;  .ijuftrett  ih;ition 
acciirdiig  to  thf  wrong  done, llt^ll  be  rendered  toevery  or.e 

S  O  a 


'6U0 


COLOSSIANS. 


Chap.  iv. 


liy  the  rijjlitPOU'  and  jiift  God  ;  Ife  that  hath  /lone  wrorg, 
Jh/'ll  recfh'r  fcr  tlf  wrong  which  he  hath  d'jnr  ;  and  there 
is  n'j  refp.'/f  '/  ['irfor.r. 

(.   ii   A  i\      IW 

MASTERS,  qivc  unto  your  fcrvants  that  which 
is  juft  nnd  equal/knowing  that  yc  alio  have 
a  Maflcr  in  heaven. 

Our  .npodle  concUulcd  ilie  foregoing  chapter  with  .in 
exhortation  tc  lervants.ioditeh.irgcthtir  duty  with  all  fide- 
lity tti  ihfir  ir.  iflerf ,  remembering,  thjt  whatever  wrong 
is  done  li\  th'-ni-fnalHooner  or  later,be  revenged  by  God; 
he  begins  ihis  chapter  with  adrice  to  m.i{lers,togive  unto 
their  I'ervaiits,  thai  which  isjjjt  urj  t.j:ial  ;  that  which  is 
;.•(//,  or  that  which  is  according  to  conipadand  agreement 
either  explii'ily  or  implicitly  made;  as  work, wages, food, 
clothing,  .and  all  fitting  accommodations;  alio  that  which 
j<.  rifusl  in  realon  and  charity,  as  to  oblige  them  to  ferve 
(Jod  faithfully, to  ferve  their  maders  cheerfully,not  eser- 
cifing  amagillerial,  much  Icls  a  tyrannical  power  over 
ihem  ;  and  the  argument  to  enforce  it  is  ftrong,  knmving 
that  v!"  iilfo  hove  a  Mnjler  in  henvsn  ;  remembering  they 
have  one  above  them,  from  whom  they  mult  expect  the 
like.  Learn,  That  jnllice  is  to  be  obferved  towards  poor 
i'ervant-;,  and  that  there  arefeveral  offices  of  humanity  and 
charity  which  are  due  unto  them  by  the  command  of  God: 
Such  are  thefe,  ft.)  That  we  look  upon  them  not  barely 
as  fervants,  but  as  brethren,  partakers  of  the  fame  com- 
mon nature,  and  capable  of  the  fame  grace  with  ourfelves 
confiqneiitly  not  to  treat  them  as  vile  perlbns.  (2.)  That 
we  wink  at  fome  of  their  mifcariages  which  are  not  appa- 
rently  (inful,  and  do  not  punifh  every  tranfgreifion  com- 
mitted by  them:  He  mud  keep  no  fervant  that  will  have  a 
Jervant  with  no  faults.  (3.)  That  we  do  not  rule  with 
rigour,  without  giving  fome  reafon  for  what  commands 
feem  hard  and  difficult, and  tJiat  we  permit  them  to  plead 
iJieir  caufe,  and  to  defend  their  right,  provided  they  do  ic 
witi»  humility, not  contradic^ting.or  refufingto  execute  the 
command  of  their  matter.  (4.)  That  to  well  deferving 
fervants  we  give  fomething  above  their  wages,  allowing 
them  all  fitting  encouragement,  whiMl  they  are  with  us;  and 
when  they  go  away,  not  fufFering  them  to  go  empty  from 
us.  Thus  doing,  mafters  will ^/K^  unto  their  fmants  that 
which  isjiiff  andequtil:  But  how  ordinary  is  it  for  them  that 
arc  a  little  above  othsrs,to  forget  there  is  one  above  them? 

2  Continue  ill  praycr,and  watch  in  the  fame  with 

Uianklgiving. 

Note  here,!.  The  duty  exhorted  to,and  that  is  prayer; 
a  tranfcendent  privilege,  as  well  as  an  imi)ortant  duty.  1. 
'i'he  manner  of  the  duiy,  and  how  it  mult  be  performed, 
^vilh  conftancy  and  perfeverancc.  (i.)  Continue  in  prayer; 
that  is,  continue  inftant  in  prayer  ;  not  that  every  other 
duty  is  to  be  neglefted,  that  we  may  always  perform  this, 
liut  we  are  always  to  keep  our  heart  in  a  praying  frame,and 
be  found  in  the  practice  of  the  duty  at  all  fittmg  fealons ; 
we  are  then  laid  to  do  a  thing  contmually,  when  we  do  it 
feafonably  ;  what  a  man  does  out  of  confcience,  he  will  do 


withpcrfeverance.  Nature  will ^.ave^fr  pood  mood;,  but 
gr.Tce  is  Heady.  (2,/  Watchfulnef*  in  prayer  is  here  di- 
rerted  to,  ll'atch  in  the  fame:  particularly  we  ought  to 
watch  for  the  duty,  in  the  duty,  ant!  afier  the  duty :  to 
watch  for  the  tittelt  leaving  feafon,  to  watch  our  hearcsin 
the  feafon  of  pr.iyer,  that  our  tlioughts  do  not  wander,  nor 
our  affrclions  fliig  ;  to  watch  after  the  duty,  that  our 
hearts  be  not  lifted  up  by  any  afliftance  received  in  the  du. 
ty  ;  nor  be  too  much  dejected,  upon  the  fcore  of  ihofe  in- 
firmities that  mingle  the.'iifclves  with  our  prayeri;  buidi. 
reel  the  eye  of  cur  faith  to  Chrift  a.s  our  interceflor,  who 
pleads  for  the  gracious  acceptance  both  ofourperfons  and 
fervices,  notwithitanding  the  imperfections  of  them  both. 
Laftly,  What  mult  ahva)s  accompany  prayers  for  mercies 
we  want,  namely,  Thankfgiving  fur  mercies  received ; 
J^atch  in  thejame  vjith  ihankfgivi'ii.  There  isuo  Inch  ef- 
fectual way  of  begging,  as  thanklgiving  ;  God  isofTended, 
when  we  are  loud  .nnd  clamarous  in  aft:ing  favours,  but 
dumb  and  tongue-tied  in  returning  thanks:  Need  will 
make  us  beggars,  but  grace  only  thankfgiver^. 

3  Withal,  praying  .ilfo  for  Uj,  that  God  would 
open  unto  us  a  door  of  utterance,  to  fpcak  the  myf- 
tery  of  Chrifl,  for  which  I  am  alio  m  bonds  :  4 
That  I  may  make  it  manifefl  as  I  ought  to  fpeak  : 

Our  apodle  having  directed  the  Cojodlans  to  the  duty  of 
prayer  in  general, here  herequefts  an  intereft  in  theirpray- 
ers    for  himfelf,    and  all  the  niiniftcrs  of  Chrift  in  particu- 
lar.    Whence  w(5/f,  I.   That  the  minillfrs  of  Jefus  Chrifl 
are,  and    ought  in  an  efpecial  manner  to  be  remembered         i 
in  the  faints  prayers.     2.   The  mercies  he  delires  may  be         ' 
prayed  for,  on  his  behalf,  namely,  utteranre  and  boldnefs  : 
Minifters  depend  upon  God,  as  for  other  miniflerial  gifts, 
fo  particularly   for  the    gift  of  utterance,  and  it  is  their      ' 
people's  duty  to  be  earneft  and   inftant  with  God  for  the 
fame:  And  as  for  utterance  in  delivering  their  mefTage, 
fo  for  boldnefs  in  fuiFering  for  it,  when    called  to  it.      No 
prayers  can  be  too  much  to  (trengthen  the  hands,  and  en- 
courage the  hearts  of  the  minifters  of  Chrift  unto  an  holy 
boldnefs,   who   fuffer  perfecution  tor  what  they  preach  ; 
therefore  is  St.  Paul  here    fo  earneft  with  the  ColofTians, 
as  he  was   before  with    the  Ephefians,  chap.  vi.   iS.and 
with  the  R.omans,chap.  xv.  30.  defiling  them  toftrive  to- 
gether in  their  prayers  for  him  :  Where,  by  the  v/ay, re- 
mark, That  the  apoftle  thus   paffionately  defiring  the  liv- 
iug  faints    to  pray    for   him,  but  never  deliring  once  the 
prayers  and  interceflions  ofthe  fiints  departed,  nor  of  the 
Virgin  Mary,  is  an  evidence  that  he  approved  not  of  their 
prayers,  nor  looked  upon  them  as  mediators  and  intercef- 
ibrs  with  Cod  then,  as  the  church  of  Rome  docs  now. 

5  Walk  in  wifdom  toward  them  that  are  without, - 

By  them  without  are  meant  the  Heathen,  who  are  yet 
without  the  pale  of  the  vifible  church,  to  wall;  in  wifdum 
toward  them,  is  a  duty  cf  great  latitude,  but  imports  parti- 
cularly here,  an  endeavour  to  the  u'.termoft  to  promote 
their  converfion  and  faWation,  by  begetting  in  them  a  due 
veneration  for  the  gofpel,  and  a  love  and  liking  to  the 
Chriftian  religion,  /.carw /lencc, '1  hat  private  Chi  iftians, 
by  walking  wifely   bet'ore  them  that  are  ytc  unconverted 

effectually 


Chap,  iv 


OOLOSSIANS. 


«6] 


cffedually  to  Ciiriftianlty,  may  be  exceedingly  helpful  to 
promote  the  entertainment  of  the  gofpel  amongft  them, 
rhey  ma/  pray,  and  pray  in  faith,  for  their  converllon,  and 
the  further  fprending  of  the  gofpel,  in  order  to  that  end. 
The  ardent  devotions  and  the  holy  converfations  of  pri- 
vate Chriftians  are  excellent  means  to  recommend  the 
gofpel  and  ihe  Chriilian  religion,  and  to  reprefent  them  as 
moll  amiable  and  delirabie. 

-^—  Redeeming  the  time. 

Having  in  the  former  part  of  the  verfe,  direfted  the  Co- 
lolTiansto  walk  vi'ifely  before  the  unconverted  Gentiles  that 
were  among  them,  in  this  latter  part  of  rhe  verle,-he  ad- 
vifesthem  :o  redeem  every  opportunity,  for  gaining  over 
thofe  infidels  to  the  Chriftian  religion.  A  Chriftian  that 
knowj  the  worth  of  time,  will  redeem  it,  will  improve  it 
for  the  foul,  for  the  benefit  of  his  own  foiil,  and  for  the 
advantage  of  others :  How  this  is  done,  fee  the  note  on 
Eph.  V.  i6. 

6  Let  your  fpeech  be  always  with  grace,  fcafon- 
cd  with  I'alt,  that  ye  may  know  how  ye  ought  to  an- 
fwer  every  man. 

Direftion  is  here  given  to  all  Chriftians  for  the  right 
governmentof  the  tongue, and  wellordering  of  the  fpeech, 
that  it  be  not  corrupt  and  rotten,  filthy  or  frothy,  vain  and 
unprofitable,  but  mild  and  courteous,  favoury  and  gracious, 
wife  and  difcreet.  Note  here,  i.  That  we  are  not  left  at 
random  in  our  ordinary  difconrfe,  to  let  our  tongue  run 
riot  and  talk  what  we  pleafe,  without  any  regard  to  the 
edification  of  others.  2.  That  there  ought  to  be  both  a 
gracefulnefsand  grace  incur  fpeech,  fome  favour  of  piety, 
Ibmething  that  may  teftify  there  is  grace  wrought  in  our- 
felves,  and  tends  to  the  working  of  grace  in  others.  3. 
That  our  fpeech  may  be  thus  fav'oury  at  all  times,  it  mufl 
be  fea/oneii  with  fait,  (i.)  With  the  fait  of  truth  :  There 
muft  be  an  agreement  betwixt  the  thing  and  our  words, 
without  falfliood;  and  an  agreement  betwixt  our  tongue 
and  our  heans,  without  diflimulation.  (2.)  With  the  fait 
ofwifdom  and  prudence  ;  this  will  teach  us  the  time  when, 
the  manner  how,  and  the  mcafure  how  much  to  fpeak  ; 
thofe  words  muft  needs  be  unfavoury,  that  have  neither 
truth  norprudence  in  tljcm.  The  people  wondered  ofold 
at  the  gracious  words  which  came  out  of  Chrift's  nioutii  ; 
and  we  may  juftly  wonder  at  the  gracelefs  words  which 
come  out  of  the  mouth  of  many  that  are  called  Chriftians. 

7  All  my  ftate  fhall  Tychicus  declare  unto  you. 
9:ho  is  a  beloved  brother,  and  a  faithful  minifter  and 
fellovv-fcrvant  in  the  Lord  :  8  Whom  I  have  lent 
unto  you  for  the  famepurpofe,  that  he  might  know 
your  eftate  and  comfort  your  hearts ;  9  With  One- 
fimus  a  faithful  and  beloved  brother,  who  is  one  of 
you.  They  fhall  make  known  unto  you  all  things 
wliich  are  done  here. 

Note  here,  i.  That  although  St.  Paul  had  now  with  him 
but  a  few  friends  at  Rome  to  comfort  him  in  his  bonds,  yet 
he  fpares  two  of  theuj  to  vifit  and  comfort  thefe  Coiofiians. 


See  the  public  fpirit  of  our  apoftle,  who  preferred  the  com. 
mon  good  of  the  church  at  Colofle,  before  his  own  com- 
fort at  Uome.  2.  The  perfons  whom  St.  Paul  fent  to 
them,  Tychicus  and  Oncfimus,  whom  he  ftyles  brethren, 
fait/./ulhrethven,  helovidhrethren  :  Nothing  endearsper- 
lons  fo  much  to  one  another,  as  religion  and  the  grace  of 
God.  Thefe  ties  are  ftronger  than  thofe  of  nature  ;  ISIo 
fuch  love  as  likenefs  occalions,  efpecially  likenefs  to  God. 
3.  The  defign  and  end  of  St.  Paul's  fending  thefe  two 
perfonsts  them,  namely,  (i.)  To  make  kno-wn  unto  tkem all 
things  done  at  Rome:  All  things,  without  exception,  botli 
in  doings  and  fufFerings,  both  in  public  and  privaie,  the 
apoftle  was  aftiamed  of  neither.  Happy  it  is,  when  the 
converfation  of  Chrift'sminifters  is  fuch,botb  in  pnb'.icand 
private,  that  they  need  not  be  afliamed  to  have  it  known, 
or  that  the  church  may  underftand  it.  [2.)  That  he  might 
comfort  their  hearts :  But  how  could  Tychicus  and  Onefi- 
musdothis?  i.  By  making  known  to  them  the  true  caufe 
of  his  fufFerings,  that  it  was  for  the  gofptl's  fake.  2.  To 
keep  them  from  difcouragement  at  the  report  of  his  fufFer- 
ings, that  they  might  not  be  offended  at  his  chain,  nor  fin's, 
under  the  burden  of  immoderateforrowupon  his  account, 
3.  To  comfort  their  hearts  with  the  report  of  that  holy 
joy  and  cheerfulnefs  which  the  apoftle  had  in  his  own  fpi- 
rit, under  the  prefent  burden  of  his  fufferings.  See  the 
note  on  Eph.   vi.   22. 

10  Arillarchus  my  fellow-prifoner  faluteth  you, 
andMarcus, filler's  fon  toBarnabas,(touchingwho  m 
ye  received  commandments.  If  he  come  unto  you, 
receivehim.)  11  And  Jefus, which  is  called  Juftus, 
who  are  of  the  circumcifion.  Thefe  only  are  my 
fcellow-workers  unto  the  kingdom  of  God,  which 
have  been  a  comfort  unto  me. 

Our  apoftle  coming  now  to  the  conclufion  of  his  ex 
cellent  letter,  fendeth  (as  bis  manner  was;  particular  fahji- 
tations  to  thofe  he  wrote  to.  Thefe  falututions  were  both 
from  others  and  himfelf.  Herewehave  three  ofSt.  Paul's 
companions  fending  falutations  to  the  church  a;  ColofTe, 
namely,  Ariftarchiif,  a  fellow-prifoner,  Mark  (ift-'rV  fon 
to  Br.rnabas,  who,  though  he  diddefertSt.  Paul  and  Bar- 
nabas, and  went  not  with  them  to  the  work,  yet  returning 
to  his  duty,  he  is  recommended  to  the  church's  reception  ; 
and  Jefus,  who  was  called  Juftus,  poffibly  from  hisjuft 
converfation.  Jefus  is  the  fame  with  Jofhua,  fignifyinga 
Saviour  :  However,  we  60  not  find  that  any  Chriftians, 
fmce  their  Lord's  refurreaion,  did  ever  give  their  children 
the  Bame  of  Jefus,  out  of  a  due  reverence  to  their  Lord  and 
Mafter,  who  is  God-man,  blelTed  for  evermore.  Nowwe 
learn,  That  neither  diftance  of  place,  nor  length  of  lirae, 
ought  to  cool  that  iove  and  good-will,  that  hearty  andfin- 
cere  affection,  which  Chriftians fliouid  bear  to  one  anotlier. 
A>i/e farther,  That,  as  in  the  large  catalogue  of  falutafi  ons 
which  St.  Paul  wrote  to  the  faints  at  Rome,  Rom.  xv  i.  ia 
which  particular  perfons  are  mentioned,  St.  Peter's  name 
is  not  once  named  ;  So  here,  in  this  catalogue  of  faluta- 
tions lent  from  Rome,  no  mention  is  made  of  St.  Peter's 
name  neither  ;  doubilefs  had  he  been  now  at  P.ome,  he 
liad  fent  falutations  as  well  as  the  reft  :   here  are  falutations 

from 


862 


C  O  L  O  S  S   I  A  N  S. 


Ch/p  IV. 


Tc-im  AriQirchns  ^'l■^-  ■!•  (1  pthcrs,  ncnc  from  Prtrr. 
Rch'  111  here  thsr  w  ,<  which  ihe  Pope  bu  Irfs   Ins 

])rfif  iiilfil  •"rprfm.-cy  ;  .■  i;t-,ic(lrf>  J'prn,  n?ii'tly,  »h.il  he 
h  '^X.  Peter's  fiKct  fTor,  vho  w.n  I;i(}.(  p  rF  Riinie  ;  now,- 
t!vin;h  it  can  never  hv  proved  t!i;):  !-r.  Peter  rxerciffd 
anv  fnpremicv  over  the  rrft  of  the  npi  files,  it  cnii  lefs  be 
proved  thni  ever  he  ^a-.  bifliop  of  Rnoic;  nor  i*.  there 
ntiy  won!  in  Icripiure  to  prove  that  lie  ever  was  at  Home, 
but  rather  the  contrary  ;  it  is  certain  lie  was  not  at  Rome 
when  St.  Pnul  wrote  ibis  eplfile,  there  being  only  thcfc, 
he  fay,  whnni  he  ircniions,  who  are  his  ftllow-I.ibourers 
uniothe  kingdom  of  God. 

12  Epaphras.  who  is  one  of  you,  a  iirvnut  of 
Chrifl  laiutcth  you,  always  l.ibouriai;  fervently  for 
}  ou  m  prayers,  that  ye  may  ftanti  perfett  and  com- 
plete in  all  the  will  of  God.  13  For  I  bear  him 
iccord  thathe  haih  a  great  zeal  for  you,  and  them 
that  are  in  Laodicea,  and  them  in  Hicrapolis. 

Ourapoflle  next  mentions  the  p.iriiculir  f.ilntatii>n  fent 
from  Rome  to  the  church  at  Colufic:  by  Epophrcis,  w  ho  is 
dffcribed  from  hi^  own  country  ;  he  is  one  f'f  ym,  thst  is, 
3  citizen  of  Colofle  ;  by  his  cCice,  a  fenunt  of  Clui/l,  that 
is  a  milliner  of  the  gofpel ;  bv  his  fervour  cf  fliuc'tion  to- 
wards ihefe  CololTians,  evidenced  by  his  prayers  for  tht  m, 
he  I jhouri fervently  f'-.r you  in  his  p<iycrs.  J  he  word  lig- 
n-fies  to  llrive  as  111  an  .Tgony,  pointing  out  oar  miirtlei  i..I 
dnty  to  us,  not  only  to  preach  unto,  and  to  prr.y  w  iih;  Imt 
fervently  to  pray  for  our  people.  God  forj;ive  oiir  forget- 
fulnefs  of,  our  Iwckwartinefs  to,  our  reinifTnef'^  in  thi'-  part 
01  our  duty.  Too  feldom  do  we  bear  lur  pf  1  j)!e  iipcii 
oi'r  hearts,  when  we  gn  in  and  (;u:_ before  the  Lui  d  :  VA\ .' 
how  far  .-^re  we  froin  prayinrr  ourfolves  into  an  agory  for 
them,  v.hen  our  petitions  freeze  wiihin  our  lips,  vhich  we 
put  up  for  our  own  fruU  !  Oiie  thinp  might  here  be  noted 
further  conctrninp  Epaphras,  he  was  minifler  of  (Ttme 
think  bilhop  of )  Coiofli?  ;  yet  was  he  born  there,  he  is  one 
cfyou,  that  !••-,  of  your  city.  Now,  Chrift  tells  us,  a  nii- 
niJkr  is  in  hazird  lonuet  with  difrefpecl  in  his  ov.  n  coun- 
try, he  is  ufually  of  no  honor  there  :  However,  Ep.^phr^s 
being  called  to  the  work  of  God  in  the  pl.ice  w  here  he  was 
born,  embraces  it,  ai«d  God  pi\e>  him  reputation  with  the 
people  for  his  faiihfulnefs  in  his  pl;<ce.  Ladly,  What  was 
the  fubjea-iiiatier  of  Epaphras's  prayer  for  his  people  at 
Colofle,  namely,  Th,.t  they  might  fi  and  ptrj,  i7  ei>  H  t'.n:f  I,  te 
in  nil  the  'oifl  oj  Cod .-  it  is  the  tJclire  .•'nd  prayer,  the  cure 
and  endeavcur  of  every  faithful  miniftcr  of'Chriit,  that 
his  people  may  U.nd  lad  in  their  obedience,  in  univerfal 
obedience,  in  perfect  and  complete  cbedicnre  to  the  will, 
the  whole  will  of  God,  in  all  tilings  ;  \ct  one  thin-'  more 
is  obferv.ible  in  Ep-phras,  he  had  not  tit  Iv  a  great  7.cal  for 
his  own  people  at  CoK  ifc,  but  for  thtm  at  Laodicea  and 
fiieripolis,  which  were  nt  ighhi  tir  ng  churches.  Jxarn 
thenc5,  That  the  ininifleisof  Chrtll  are  to  look  upon  ihen.. 
fclves  as  mlniltcrsof  the  v  hole  cliuich  ;  and:<lihm'gh  rhcy 
nke  care  of  a  pariiiul..r  longregjiion,  yet  it  is  their  duty 
to  Jefire  and  mdcavoiir,  that  all  Chr:llians  within  the 
reach  of  ilieir  n.iniflenal  1  hours,  luay  find  fotne  fpecial 
beoetii  and  advantage  by  tlum.      Ep:.phr.is  lud  a  ft  rvcm 


T.tA  for  the  churches  in  Laodicea  and   HierapcMs,  as  well 
asat  CoI>  flV,  and 'it  w!n  his  commsndificn  that  he  had  fo. 

J  4    Luke  the   beloved  pliyfician,  and    Dcmas, 
greet  you. 

Siill  ihe  apnllle  h  fending  falutations  from  Rone  ;..  (i.c 
CoKiliiins.  I.  From  St.  L.ike.  who,  of  a  phvfician  for  the 
bodv.  becomes  a  phyfician  for  the  fcul,  as  .Vtatihew  of  « 
publican,  became  a  preacher.  Luke  well  delerved  the  :itle 
here  given  him  of  lukviJ,  in  th.n  he  tinilenook  the  minif- 
try  at  a  time  when  c;vi|  au'horiry  did  allow  I'o  mainte. 
ii^nce  for  mini/lers.  and  whtn  his  emploj  meht  as  a  phyfi- 
tun  wiuld  probably  have  advantaged  him  much  more. 
liiHt  ifyc  b-kved  pUJi.ian,  greets  yi.u.  i.  Denias  alfo, 
who  when  perfecurion  grew  h  it,  his  aff  ft:on-gre>v  cold; 
vet  now  he  iVnds  falut^^tions  with  the  red  to  the  church  at 
CohfTe.  St.  Paul  compl.iins  of  his  for(i,kii!gof  him,  2  liin. 
iv.  10.  for  the  iakc  of  thi';  prefcnt  world  :  Let  no  pro'ef. 
for  ind,3e.t<f  hinilfif  by  his  external  profeflion,  by  hU  ptr- 
foin.;,nce  of  out'-arU  duties,  by  his  .-.flociating  hiuifelf 
with  the  pec^ple  of  .God,  n.ay.Kv  his,  fufferings  «^vith  the 
iVrvanf!  of  God,  'Deni.^s  dul  all  this)  but  by  their  lincere 
liive  to  Chritt,  and  pcrleverin^  faiihfidners  in  the  trying 
lnMir  of  teinptaiiun  ;  we  know  not  whi:  v.c  -re,  tiil  fuf- 
tcrings  appear. 

15  Salute  the  brethren  whicli  arc  in,  Laodicea, 
and  Nymphas,  andtlic  church  wLichis in  hishouft, 

Our  .Tpoftlehad  (Vnt  the  falutations  tf  others  ro  them 
b.>fore.hefti.dshi<owniiow.  i.  Generally  roall  ihe  Chrif- 
tian  brethren  which  werein  Laed'cra,  to  w  horn  lie  directs 
tbi.<>  tpiflle  to  be  read  in  the  luxt  verfe.  Ko-m,  to  prejure 
thtm  to  hear  it  wiih  greater  attention,  he  ferds  (ilntaiions 
particularly  to  thtm.  .SV.fcV  tic  breihrtn  in  Liorlicea.  No 
particular  people  mult  dffire  or  expert  to  motir.pcli7e  ar«l 
engrofs  the  whole  of  a  minifter's  :lfVcl'.rns  to  iheinltlvcs  : 
but  a  he  is  theniiniaerofthetatholic  church,  fo  it  is  both 
hisduy  and  dtfiie,  (hat  all  p.-rt-cul.ir  chi:rchfs,  yea,  indi- 
vidual Chrirtians,  fhouid  fiiare  in  his  aftcl'onate  love  to- 
wards them,  in  his  care  and  concern  for  tlieiq.  Mc  fahues 
N\mphis  in  pariitiil.ir-.,  a  pcrlon  perhaps  very  f  niincnt  for 
piety  and  charity,  as  nuy  be  gathered  from  the  following 
wcnh,  Anti  the  clurch\)j!icij  it  in  h!S  htff.  ]\y  w  hit  h, 
I.  Underltaiid  his  l;iniily  and  honfinld,  who  were  fo  pi- 
cufly  inJtiucled,  fo  rtligioufly  governed,  fo  devoutly  dif- 
pofed,  as  if  they  had  bten  a  church.  Uarn  thence.  Thai: 
mafters  of  families  rti.-»u!d  train  up  their  houfl.old  in  rcli-  . 
gicn  and  godhnefs,  inltruclinp,  reproxing,  exhorting,  all 
that  are  under  their  c.<re,  that  iheir  iioiift  may  dcferxe  tiie 
name  of  a  church  :  7/.r  church  v;h:ch  is  in  his  h'Aife.  2.  ' 
Some,  by  tht  church  in  his  hovje,  nndcrdand  a  tiiateriiil 
houfe,  or  feme  pariirular  room  in  his  houle,  w  hlch  he  had  » 
given  to  3  certain  pumberof  Chrilhansfcr  a  nljce  of  pub- 
lic worfiiip.  ..A^ihcigh  ihe  chuichi  in  the  apt;fil!rs  ti::ies, 
had,  not  the  counteiu.nce  of  civj]  authority,  to  provide 
eitherplacc'.  fcr  wt.rHiip  or  inainien.,nce  for  iii;n  ffers  yet 
fuch  fervour  of  ml  w  ;.s  found  in  the  brt  nlh  of  fhriJtia'n:, 
that  then,  ftirh  as  w  ere  of  ability  wanted  not  for  iiithn.'- 
tion  to  coniribiue  l.ipiiily  and  fiftly  unto  both;  chan'r 
"'"■"^  .  >  ,..,  ..  .,  ,,^„  ,j,_..,^  ,j,y„  fp|.j.g  yf    j.^^^,    ^.^^^   c<  nipel 

and  coiitcrain 


Chap. 


IV. 


COLO  3  S  I  A  N  S. 


8^3 


cfnfl.-ain  now;  NVin'pbas  {rives  hi<  houf  t.  Iv  3  plat« 
of  piililic  worOiip  to  ihc  cliuich<  Set:  thf  l^u' lUU.JIr.  .il^n'e 
cv  I  Ci T.  xi.  22. 

16  And  when  this  epiftle  is  read  amon-ft  you, 
caufe  that  it  be  read  a!fo  m  the  church  of  the  Lao- 
diceans  ; — 

Here  S-  P.ml  dTei^t'!  to  the  reading  ofthii epiftle  them- 
fel^es,  \vh  c!i  tlif  Spuit  o!  God  haii  cliitdcd  liimto  -.rite 
ii:U(i  tliJtn,  Lrt  t  'is  rpijH:  IK  read  um.ng/i  you.  All  huly 
fcr  prnre  h  to  be  read  and  perufed  by  e.ery  private  Chnlr 
till);  the  fame  l-p:rit  th.i;  diii  ind.te  1  he  Icnptures. requires 
thf  rrndinor  a;id  iMiderlta  inlii'g  of  ilieni  And  further, St. 
P.nil  defirev  tlus  epiftle, Bfiiig  read, amoiiglt  the  Colollians 
fli  uld  be  next  rejd  in  the  church  f  l.aodicta  ;  v\  hu  beirg 
their  ni'ig!ib:jiir5,rereived  the  fa'Depuifon  or  errors  from 
the  tallc  teacher.'- crept  in  amongit  iheni.andcinifcqurntly 
ftodd  in  need  o*  the  fame  antidote.  T  hat  doftrinc  which 
ii  d;ri(5^ed  m  fome  particular  church  or  pcrl'on  recorded 
ill  :criptuie.  was  of  univcrfal  life  then,  and  may  be  now, 
to  all  particular  pens  and  locicties. 

— And  that  ye  liketvife  read  the  epiftle  from  La- 
odicea. 

Much  controverfy  hn?  rifen  in  ihe  chu'-ch  about  this 
epiftle  from  Laod'.cea;  tome  liave  .-.rfitnied  that  it  wa'-  writ- 
ten bv  St.  Paul  to  the  La(.ditea>u,lMU  loft;  ftoni  whence 
they  vvoiild  infer, thjt  the  canon  of  the  fcripture  is  not  en- 
tire :  But  ("iippoilng  ir  v.erc  fo,  yet  it  follows  not  but  that 
\ve  have  bll  things  nectflary  to  faU-ation  in  the  holy  fcnp- 
tures.  It  is  very  probable  that  St.  Paul. hi ni felt,  and  fede- 
ral other  api-(t!e-,  wrote  nH>re  epiftles  than  are  in  the  Bi- 
ble :  What  then  .'  We  have  what  the  viildoni  of  Qvd. 
thoncrhi  fit  to  hand  down  tons,  and  what  is  luffittent  to 
make  the  fcriou'i  reader  of  it  wife  unto  ialvation.  Surely 
Aln>ighty  Gt.'d  was  not  bound  tobring  down  alt  that  they 
vrote  to  us,  but  only  what  his  own  wifdom  faw  fit  and  nc- 
cefTdry  for  us.  Others  unilerftind  it  of  an  epiftle  from 
Lnodicea  to  St.  Paul,  and  that  he  anfwtred  it  fully  in  this; 
epiftle  to  the  Cul  (fiiaii'i,  and  fending  it  back,,  defired  ihe 
ColoiTtans  might  read  it,  fcr  better  clearing  of  lotne  paf- 
fages  in  his  ep  ftle  to  them.  Liftly,  Some  underftand  ic 
of  thecp:flle  to  rhcEphefiinSjEplielus being  ihemeiropo- 
lis  or  I  lie  chief  city  of  Laodicea  ;  and  accordingly,  f)nie 
called  the  epiftle  to  the  Ephefuns,  the  epiftle  to  the  Laodi- 
teans  :  Ihe  troth  i',  there  is  a  very  great  alH.iitv  betwixt 
the  epiftle  to  tin-  Ephtfians,  and  ihi<i  to  the  ColoiTians. 
ilie  doctrine?,  exhori.iiion',  and  inony  exprelllons  are  the 
very  fime  ;  fo  that  it  is  no  wonder  if  he  dcfired  they 
ihoald  be  both  Ten\  at  Colr.lTe,  to  let  them  fee  that  he 
wrote  the  faint  doctrine  lo  other  churches  which  he  had 
done  tp  tliein. 

\j  And  fay  to  Archippus,  Take  hecdio  the  mi- 
ni'lry,  which  thou  haft  received  in  the  Lord  thar 
•dlioii  fulfil  it. 

Thi-  Arch  ));)n-.  is,  wiiii  gnnd  reafon,  fiippnfcd  to  be  ilie 
lin'irfter  ut  Ci'll.  ff-,  in  ihi  ro(.m  of  Epaphr.is,  "libW'  wliH' 
St.  Paul  a-  K;>:ne.      Some  ihaiU.    that  tn  the   .ibfinf-    of 
li-ji^phras,  he  wjs  growH  foi'.tcwha;  rcrjiib  and  Oack.ui  his 


.■  'refl-  therefore  the  Celt  fijaps  to  nd- 
nui,-  Wi  ijiit  to  lilt  1  xcr  lieof  greater  <l;l'gei.ce  ii^  difch.Tg-' 
in^  ull  thep.tr!.<;  ofliis  triift  tcmnit'ed  byChrill  u:m()  hnii, 
Syiy  ur.io  yit  ch'f'pus, 'I  I'ke  hetd,  S:c.  Cljcive  here,  A 
driiblf  ci-iarge,  (\ .)  A  charge  of  lur flage.S'^)'  ukIo  .■^ic.'.'p- 
pus:  J  iir  Cololfi.ns  nudt  f=y  it.  St.  P„ul  ci'uld  have 
wrotf  a  priv.ite  letter  tohnn  ;  hut  ihcy  ninft  excite  him, 
\ea,  fay  10  him  10  his  face,  not  of  him  behind  his  back  r 
It  IS  the  pfiipf  's  duty  to  ftir  up  their  niinifters  to  the 
faithful  ptrforniance  of  their  duty  ;  the  fire  of  our  mini- 
ilerirl  7.t-ol  doth  not  bu:  n  fo  bright,  but  wc  may  need  cur 
people's  bi-llows  to  itiflanie  it  ;  but  thi"-  niuft  be  done  with 
prudr'nce  by  the  people,  in  a  \\ay  of  exhoi  lation  ;  not  by 
the  n-ay  of  cxprobration  ;  fo  ftir  upyour  minifter  to  his 
duty,  tliaiytui  forget  not  your  own.  2.  The  chaige  of 
an  cfiire.  Take  heed  la  the  mirifiry  which  ih'M  hcjf  t\  ceivcd 
cf  the  L-jrd,  that  thou  fulfil  it.  Here  note,  i.  A  duty 
enjoined,  to  f.iUil  the  ininiftry  :  But  what  is  that?  Nega- 
tively, not  to  iVcure  the  fucccfs  of  our  niiniftry,  we  may 
deliver  ourown  fouls, though  our  people'sbenot  delivered; 
the  nurfe  is  not  cjiarged  with  the  life  of  the  child,,  but 
vith  the  care  ot  the  child  ;  flie  (hall  be  paid  whether  it 
live  or  die  :  Nor  i-,  K  abfolutely  to  perform  every  part  oh 
oiir  niinfterial  du  y  without  the  leaft  deficiency  ;  no,  we 
re  jcice  in  the  itftiiiiony  ofour  coiifcience,iliat  in  Simplicity 
ai.d  godly  linceriiy  we  have  done  our  duty  :  Politi  velv,to 
iulfil  the  miniftry,  is  to  perform  all  the  parts  ofour  duty 
with  care  and  raithfulnef-,  perfevere  in  tliligencejparticu- 
larly  public  preaching  and  private  infptci^on.  A  non- 
preaching  minifter  i^  no  iniiiifter,  a  breaftlefs  nurle,  >a 
inuidtrer  of  fouls, a  btll  wiihout  a  cL'pper,j)  cryer  wi;houc 
a  voice  ;  yet  doth  not  his  work  lye  all  in  tiie  pulpit,  but 
the  greattft  parj  out  of  it  :  He  is  ftylfd  a  watchman  :  For 
•v\hai  ?  be  caufe  he  is  lo  watch  one  hour  with  his  peoplein 
a  week  .^  No,  fnrtly,  but  becaufe  he  i.-  to  watch  over 
them, and  converfe  with  them  all  the  week  upon  occafion.. 
Is  not  the  )3nyfician  to  vilit  his  pa'ien:,  as  wtll  as  to  pre- 
iciibe  h  s  ph>(ic  ?  Do'.h  the  hufoinduiaii  caft  his  feed  into 
the  ground,  a!)d;Ueve|r  come  into  his  fields  to  fee  whether, 
it  coines  up,  or  how  it  grows?  Veiily,  our  people  are 
great  gainers  by  our  profitable  convcrfe  with  them,  and 
we  (hall  be  gaintr.s  by'  them  too.  We  may  gain  more 
experimental  kiiov.  ledge  by  an  afternoon's  viliiing  our 
people,  ilutiby  a  \\etk'>  ftudy.  Note,  2,  The  iweanshere 
dirtcled  to,  tor  the  lullilluig  of  the  miniftry,  Tukc  heed  ty 
the  miniftry  r  What  doth  th^t^iiiipori?  (i  J  T.'ke  heed  to 
thy  ftutly  ;  mifiilterial  abilities  a^e  not  rained  down  like 
manna  upon  us.  1  he  apoftle's  d^d  not  ftudy  indeed;  but 
one  rea foil:  wa',  they  had-no  riiiie  t»  (tuily,  th'Vwere 
itinerary  preachers.  ^2,}'  Take  heed. to  thv  doflnne,  that 
it  be  ihe  true  w<>rd  ot  (jod,  and  delivered  purely  ;  t\()t 
only  in  Oj-^wlriiui  to  eiror,  but  in  oppufition  to  iei'i:y , 
(•5  )  Take  heed,  that  }i>,  t©  thy  Ijfe  a^id  practice,  th.)t  we 
\<.\.\s  tread  out  the  ftcjis  before  our  people,  which  they  are 
tij  make  lo'.vArdiT  heaven.  ;  A'ife^,  3^.  The  ii)o;j;- eitufti^x*- 
a,!!  uptothe  fulfilling  our  i»inilknijl  tr^'it.:  {\  )  Wehavl 
received  i' :.  There '.s  die  importance.of  a.liVecaIfavi)ur„;:n''j 
a-lo  the  itiipornrrce-t'fii-ftl^'ct  acttinnt  ;-\vhaf  wf  h.iv'e' 
rev.c  vcd,  we  niulU  gi^e  an  aicuutii  for-,  (i.j  We  h.t\e 
received  it   uf  or    Iryin  the  Lord;,  th  s.!!!i]  jti  ai!illai.ce, 

iL„t 


S64, 


I.     THESSALONIANS. 


Chap.  i. 


that  God  lias  called  us  to  it,  will  afTift  us  in  it  :  Lt,  I  am 
■w':th you  al-uays  ttnti  the  end  of  tht  world;  with  you  to 
aflilt,  with  you  to  fucceed,  with  you  to  reward.  Let  Ar- 
chippus  ihcn,  and  every  one  in  the  work  ot  Chrifl,  take 
heed  ti  the  inini/iry  which  he  has  received  of  the  Lord, 
ihat  he  fullil  it. 

18  The  laliu.uion  by  the  hand  of  me  Paul.  Rc- 
nie:nbcr  my  bonds.      Grace  "be  with  you.     Avim. 

Here  our  apoftlc  clofes  his  epiftle  with  a  general  falut ation 
under  his  own  hand,  intimating  thereby,  that  he  had  wrote 
th?  wliole  witii  his  own  hands.      He  begs  ihcmiorcmfm- 


brr  h'l!  bonds;  that  it^  (i  )  To  fympaihire  with  him  in 
his  bonds.  (2.)  To  pray  for  him  in  his  bonds.  (3.) 
To  receive  the  word  of  God,  which  he  hnd  written  to 
them  in  his  bwds.  (4.)  To  prepare  for  iMfferings  ihem- 
felves,  his  bonds  being  but  the  f<ircruni)ers  of  their  bonds. 
Thus  it  is  the  people's  d^ity  to  remember  :he  pious  miniHers 
in  their  bonds.  He  adds,  G'^ice  be  viiih  y:u,'*.'\(\i\i\g  them 
an  abiding  intercft  in  the  fpccial  favour  ot  G  id,  with  a  mul- 
tiplied increareofaltfpiritualblefTiHgs  flowing  from  thencej 
increafe  of  all  grace  to  enable  them  to  glorify  God  on 
earth, and  to  prepare  them  for  glory  with  God  in  heaven. 


T    U    E 


FIRST    EPISTLE  OF  St.  PAUL 


■r  O    T  H  E 


THESSALONIANS. 


This  epi/ilc  to  the  Thcffalonians,  though  placed  let fl,  yet  is  fuppofedto  have  been  zvrlttmjir/l  h  Si.  Paul  to  this 
fariiailar  ckcrch;  and  not  zvitlwid  probability,  becaufe  the  gof pel  was  more  early  preached  at  Thenalonica,  than  either 
at  Rome  or  Corinth,  as  appears  by  the  A£ls  of  the  Apoftles. 

Thclfalonica  was  tlie  chief  city  in  Macedonia,  whither  St.  Paul,  in  a  vifion,  was  direBcd  togoatid preach  the  gofpel ; 
iKCordtngly  lie  went,  Afts  xvi.  and  xvii.  and  laid  very  early  the  foundation  of  a  Chriflian  Church  in  this  city,  which 
(onfifling partly  o/Jews,  a^ul partly  of  Gentiles,  they  were  feverely perfeciited  by  both.  Ncrw  the  apofile,  hearing  zvhat 
hard  things  the  Thefalonidns  fujfered,  lie  writes  this  epijlle,  to  confirm  them  in  the  faith,  and  to  prevent  their  being 
flmken  by  thofe  perjecutions. 

To  encourage  them  to  perfeverance  in  the  faith,  and  patience  under  their  prefcnt  perfeciUwtis,  he  frfl  infvms  tlutn  that 
it  was  nothing Jl range  ihat  they flwuld thus  fuffer  from  thofe  Jra^s  and  Pagans,  who  had  killed  the  Lord  Jcfus, 
and  their  own  prophets,  and  were  contrary  to  all  men  ;  a:id  then  puts  them  in  mind  of  the  trnnfccndnit  re- 

■  ward  laid  up  for  them,  and  the  frvere  punijhmrnts  that  were  prepared  for  their  perfccutors.  And,  lajlly,  He  animatei 
and  encourages  tlum,  by  ttie  example  ofhiiown  conjiancy,  to  perf  verance  in  their  holy  prof e£ion  ;  a\ii  concludes  his  rpifl'.e 
*(^  iliem.  ivith particular  exliortations  to  holinefs  ofife,  and  unldameablcnefs  in  convtrfalion. 


C  H  A  P.     I. 

PAUL  and  Silvanus   and  Timotheus,  untothc 
church  of   the  ThclFalonians,   whch  is  xwCod 
the  Father,  and  in  the  Lord  Jel'us    Chrift.     Grace 


/"'  unto  j'ou,  and  peace  from  God  our"  Father,  am! 
tlic  Lord  Jefus  Chrifl. 

St.  Paul  begins  this  epiftle,  as  he  does  the  reft,  with  a 
very  kind  and  gracious  fahuation  ;  in  which  wc  have  oh- 
fervitili,  the  perJons  faluting,  tlie  parties  fahited,  and  tlie 

falutacioa 


Chap.  r. 


I.    THESSALOIANS, 


8(5.5 


falutatlon  itfelf.     NcU,  T.  Tlie  perfons  fainting,  Paul,  Sll- 
vnniis  and  Timothcus :    Paul  only  was  the  infpiretl    writer 
ot"  the  epiftlc,  the  other  were  his  anbcjatcs   and  afliftants, 
indruments  with   him  in  converting  the  Thefialonians  to 
Chridianity,  and  whom  they   had  a  defcrvcdly  great  affec- 
tion for  ;  he  joins  thtrm  therefore  with  himfelf,  as  aflerters 
and  approvers  of  the  truth  contained  in  thishis  epillle,  that 
fo  he  might  procure  the  greater  rcfpc^l  to  the  doctrines  it 
coniained  i  he  iherelore  names  them   wiih  himfelf,  Paul, 
Silvanns.  or  Silas,  as  he  is  called,  Adls   xvii.    and  Timo- 
theiis  :   But  why  not  Paul  nil  apojik,   or  Paul  a  Jovant  cf 
'fcj'(s  ChriJ},  as  in  other  cpiftles,  but  bare  Paul  only  ?  Anf. 
"jBccaiifc  hi?  apoftleOiip  w  as  not  at  all  queftioned  by  thcni  ; 
the  Thefialonians  had  a  feal  of  it  in  their  hearts  :     and 
there  were  no  falfe  apoftles  among   them   that  denied   his 
apoftlcfliip,  as  the  Galatians  a.id  other  churches  had.    The 
prudent  and   faithful  miniftcrs  of  Chrift  know,    both  how 
and  when  to  ufe    thofc  titles  of  honour  and  rcfpcft   which 
God   hath  oivcn  them,  and  alfo   when  it   is  convenient   to 
forbear  theall'uming  of  them.      2.  The  pcrl'ons  falutcd. 
The   church  of  the  ^Theffalonias  :       Thcflalonica    was  tlte 
metropalis,    or  the  mother-city  of  Maccdoivia,    where  a 
Chridian  church  was  planted   by  the  minillry  of  St.   Paul 
and  Silas,  but  with  great  oppofuioii  from  the   Jews,  who 
forced  Paul  to  fly  tci  Boroea    for  his  own  fafcty.  Ads  xvii. 
and  Jafon,  with  others    that   entertained   him  had  like   to 
have   been  facrificed   in  their   own  houfes  ;     yet  there,  in 
tlcfpite  of  the   devil's  rage,  and  perfecutor's    malice,  doth 
Godcrefla  glorious  church,  a  Chriftian  church,  in  honour 
of  his  Son,  who  pnrchafed  it  w'xxh  hi*  blood.     Learn  Iience, 
That  when  and  where  God  will  gather  to  himfelf  aclnirch, 
no  oppofition,  eiiher  of  men  or  deyils,  fliall  be  fufficicnt  to 
hinder  it  ;  as  Rome  iifclf,  nay,  in  the  court  of  Nero,  under 
the  very  nofc  of  that  bloody  tyrant,   was  a  church    colied- 
cd,   Phil.    iv.  22.     No  wonder  the   dt  vil  flruggles,    when 
his  kingdom  totters  ;  it  follows,  tchich  (church)   is  in  God 
tl>e  Father,  and  in  lie  Lordjrftis  Chrijl,  that  is,  eftablidied 
in  the  knowledge,  faith,    worihip,  and  obedience  of  God 
the  Father  ;    they  were  Gentiles,    called  off  from    their 
dumb  idols,  to  ferve  the  living    anil  true   God,  and   were 
didinguiflied  from  alK^ther  foci'iiesand  communions  -/rhat- 
fi'evcr  \   they  were  in  Gcd  the  Father,  and  in  the  Lord  'J ejus 
C.hriH,  that  is,  they  enjoyed  a  blelled  union  with    Jems 
Chrift  by  faith,  and  a  fwect  communion   and   fellowfliip 
both  with   Father  andSonj    by  ilie  bond  of  the,  Spirit. 
B-hoId    the  high    dignity  and  glorious    privilege  oT  the 
Chriilian  church,  to  be  thus  knit  and  united,  both  to   the 
Father  and  the  Son,  bv  the  agency   ot   tlie  Holy  Spirit! 
"To  the  church  of  the  Tl.'cJJ'aloniani,  w/;!ch  is  it   Hid  the  Ki- 
tl'cr,  and  the  Lord  Jejus  ChriJ}.       Actc,  3.    The  falutatioil 
iilelf,   Grace   te   unto  y-ju,  and  peace  Jr'jin  God  our  Father, 
and  frm  the  Lord  Jefus.Chrijl,     W Ucte  fh/erve,   I.  T|ie 
option  of  blelTmcs  wilhed,  grace  and  fence  \  grace,  infcrip- 
ture,  fignities,   firfV,    the  gracious  favour  ot  God    towards 
us  ;   and  next,    all  tlie  gift^  of  grace,    all  benefits  and    blef- 
finjs  iil'uing  torth  and  flowing  frrm  tlience;    pence,  ufually 
iignifics  in  fcripture-languatje,  fdl  manner  of  outward  prol"- 
perity  and  hai.pincfs.      2.  The  author  and  fountain   from 
whence  thcfc  blellings  fjow  :     (l.)   From  Gcd  the  Father  : 
[2.j   From  the  Mediator,  the  Lord  JeJus  Chrijl  :,    intimat- 


ing, That  whateverfplritual  grace  or  temporal  blefling  we 
now  receive  from  God,  is  from  him,  not  tarely  as  a  Cre- 
ator, but  as  a  Father,  a  gracious  Father  in  Chrift,  in  whom 
he  pours  out  the  immenfity  of  his  love  upon  us,  and  through 
whom  he  conveys  all  kinds  of  blcflings  unto  us. 

2  We  give  thanks  to  God  always  for  you  all, 
making  mention  of  vou  in  our  prayer.s.  3  Remem- 
bering without  ceafing  your  work  of  faith,  and  la- 
bour of  love,  and  patience  of  hope  in  our  Lordje- 
fus  Chrift,  in  the  fight  of  God  and  our  Father ; 

Note  here,  2.  The  holy  wifdom  of  our  apoflle,  who 
being  about  to  magnify  and  extol  the  graces  of  the  Spirit 
wrought  in  the  ThelTalonians,  particularly  their  faith,  their 
love,  their  patience  and  hope,  inftead  of  commending  them 
for  fhefc  graces,  he  breaks  forth  into  thankfgivines  unto 
God  for  them ;  IP'e  give  thanks  to  God  always  for  your 
iiorh  of  faith,  and  labour  of  love,  and  fatiercc  cf  hope  :  His 
biifinefi  was  not  to  celebrate  and  commend  them,  but  to 
admire  the  fpecial  grace  of  God  conferred  upon  them,  end 
confpicnous  in  them.  L.earn\\cx\cc,  That  it  is  our  duty, 
and  \\  ill  be  our  great  wifdom,  fo  to  fpeak  of  the  grace  of 
God,  which  we  fee  and  obferve  in  others,  as  that  they  may 
not  be  puffed  up  with  any  conceit  of  their  cwn  excellen- 
cies, but  fee  matter  ofpraifo  and  thankfgiving  due  unto 
God  only,  and  nothing  to  themfelves.  Note,  1.  The 
fpecial  and  particular  graces  which  St.  Paul  obferved  in  the 
I'heflalonians,  their  faith,  their  love,  their  hoj'e,  together 
Avith  the  evidence  ot  the  llncerity  of  thofe  graces  ;  their 
faith  was  a  working  faith,  that  is,  fruitful  in  good  works  ; 
their  love  was  a  laborious  love,  promotinjj  the  good  of  all 
the  faints  ;  and  their  hope  in  the  Lord  Jefus,  rendered 
them  patient  in  and  imdcr  all  tribuhtions  lor  his  fake. 
T'icre  is  no  fuch  wjy  to  judge  of  the  truth  of  the  inward 
habits  of  grace  in  the  h.cart,  as  by  obfcrving  the  efrecti 
and  fruits  of  that  grace  in  the  life  :  The  apo'lle  concluded 
they  had  true  faith,  becaufe  a  fruitful  fuiih  ;  true  love, 
becaufc  a  laborious  love  ;  a  gold  hiipc  in  Chrift,  becaufe 
accompanied  with  patience  under  the  crcfs  of  Chrift.  1. 
St.  Paul's  offices  and  adls  of  love  performed  on  the  Thefia- 
lonians behalf,  namely,  thankfgiving  and  prayer.  (i.' 
Tharkfgi\i:ig,  IFe  give  thanls  unto  God  aluv.ys  for  ^m 
all.  But  why,  O  blelfed  apoftle,  art  thcti  fo  thankful  for 
the  graces  of  God's  holy  Spirit  wro'.:ght  in  thefc  Thefia- 
lonians.'' For  thy  own  i'lke,  no  doubt,  as  well  ^5.  theirs  ; 
he  ("aw  in  them  an  eminent  fcal  of  his  apoftldliip,  ;!ie 
happy  fruit  and  blell'cd  effecl  of  his  mini.'lry  among  them. 
1  I  is,  O  !  This  it  wa=,  that  drew  forth  his  very  foul  in 
thank fgivings  to  God.  Lcar/t ,'Yh:\\.  the  faithful  minifterj 
of  Chriil  rejoice  greatly  at  the  fight  and  appearance  of  the 
grace  of  God  in  any  perfon  ;  but  when  they  fee  it  in  their 
own  people,  as  the  feal  of  their  iviiniftrv,  and  tlic  blcfi'ed 
fruit  of  their  o>Tn  painful  endeavours  amongll  them,  tliis 
carries  ihcin  out  into  tranfporis  cf  thankftdnefs  ;  veriU, 
the  joy  of  their  hearts  is  foo  big  to  erne  cut  at  their 
mouths,  they  give  thanks  for  fuch  a  mercy  w  ithout  ceaf- 
ing. ^  et,  12.;  He  fubjoins /);-/7jfri  v\iih  his  praifes,  atlds 
fupplications  to  his  thankfgivings,  tnchiug  vuriion  of  you 
alu.iys  in  my  prayers  ;  'to  let  them  know,  that  there  was 
iiill  much  ^race  wanting  in  I'.-cm  to  keep  them  humble,  as 

5  R.  well 


8()6 


I.    T  H  E  S  S  A  L  O  N  I  A  N  S. 


Chap.  i. 


^well  as  great  grace  in  tlicm  to  make  him  tliankfu! :  Our 
prayers  for  grace  mull  be  thankful  prayers,  or  accotrpanied 
with  tlunkfgi\  iiig  ;  when  wc  pray  to  God  for  mare  grace, 
we  mild  be  ever  thankful  for  what  we  have  received  ;  and 
when  wc  return  thanlc-^  for  grace  receivc.l,  we  miift  be  ear- 
ned and  iiirtant  with  GA  for  further  and  frc(h  fupolies  of 
grace  wanted.  Mote,  4.  Tlic  frequency,  yea,  coiillancy  of 
our  apolUc,  ia  performing  the  duties  of  prayer  and  thankf- 
giving  on  tlic  behalf  of  thcfe  Theli'aloniins,  fPe  give  thanis 
to  GoJ  aliv.iy  ftr  you,  rcmemlciing  you  tvi.'hoiit  ccnftng,  in 
the  Jight  of  Go<i,  tmJ  cur  hatkcr  ;  that  is,  as  often  as  we 
appi.;rr  before  Gixl  our  Father,  we  incelfantly  pray  fjr 
vou,  and  conllantlv  praife  God  on  your  behalt.  Where 
cbf,rx,(^  Tlie  comtortahle  relation  in  which  the  faints  of 
(jod  do  approach  and  draw  near  unto  Go<l  in  prayer, 
they  come  to  him  as  a  Futher,  vca,  at  their  Father  \  in 
the  Jight  of  God,  our  F.ilhcr.  The  holy  Spirit  of  God 
voucitfafed  to  btlieveri  under  the  gofpel,  enables  them  to 
come  before  him  in  prayer,  with  a  lull  alllirancc  of  his 
fatherly  alfeclion  towards  them,  as  being  the  fons  of  God, 
through  faith  in  Chrift  Jcfus,  atid  it  enables  them  to  cry, 
Abba,  Father;  and  they  arc  very  careful  to  improve  this 
their  relation  to  God,  and  iutereft  in  him,  as  a  iuther,  in 
prayer,  on  behalf  of  themfelves,  and  all  their  fellow-bre- 
thren and  members  in  Chrill.  Thus  St.  Paul  hcse,  IVe grae 
:hnnkifor  pu,  and  remember  you,  &c. 

\  Knowing,  brethren  beloved,  your  election  of 
(^od.  5  For  our  gofpcl  came  not  unto  you  in  word 
only,  but  alfo  in  power,  and  in  the  holy  Gholl, 
and  in  much  alFurance  ;  as  ye  know  what  manner 
of  men  we  were  among  you  for  your  lake. 

O.ynr  here,  i.  One  fpecial  ground  and  rcafon  afligned 
why  the  apodlc's  heart  was  thus  extraordinarily  carried 
out  in  praife  and  thankfgi\ings  unto  (7od,  on  the  Thella- 
loniin,  behalf,  and  that  was  the  knowledge  of  their  elec- 
ti;)n,  knr.viug  sour  eleiliin  of  God  ;  that  is,  knowing  ccr- 
lairiiy  and  infall'iMy,  by  your  proficiency  in  the  toremention- 
eJ  Chridian  graces  of  faith,  love  and  hope,  that  God  had 
certainly  chofen  vou  out  of  the  Gemile  world,  to  be  a 
church  and  people  to  himfelf,  and  that  it  was  the  good 
pbafurc  of  Ci  )d  to  gather  a  Chriflian  church  at  ThelFa- 
io.ii.a  ;  and  alfo  he  did  know  and  believe,  with  a  judgment 
uf  charity,  that  Almighty  God  had  chofen  them  to  eternal 
life  alfo,  to  be  a  part  ol  lii^  church  triumphant  in  heaven, 
as  well  asof  his  church  militant  uponcarth  ;  the  preaching 
of  the  gofpel  having  met  with  fuch  vilible  lucccl.  amongit 
ihem.  It  was  our  unquertionable  duty,  and  we  learn  it 
from  St.  Paul's  example,  in  charity  to  number  amongft 
God's  chofen,  in  whom  we  fee,  as  much  .is  man  may  fee, 
the  fruits  and  figns  of  Gtxl's  cleaion.  2.  The  ground 
which  St.  Paul  had  to  build  his  confidence  upon,  that  the 
Thelfclonians  were  a  people  chofen  of  Got!,  and  that  was 
ranonal  evidence,  knctving  your  eleffion  of  God  \  for  out 
goftel  came  to  you  not  in  ivord  only,  but  in  poiver.  Where 
note.  The  piety  and  prudence  of  St.  Paul's  charity,  it 
•was  not  weakly  grounded  and  credulous,  but  guided  by 
reafonable  evidence  ;  Charity  hopelh  all  things,,  that  is,  all 
things  which  it  hath  good  -round  to  hope,  but  nothing 
xnore  than  what  probable  evidence  may  induce  it  to  hone. 


St.  Paul  when  he  faw  the  apoflafv  of  Hymenxus  and 
Alexander  into  error  and  vice,  without  ccnforioufncfs  and 
uncharitablenef-,  pronounces,  that  they  had  mzdc  Jhifnvreei 
of  the  faith,  I  'J'irn.  i.  20.  For  he  had  fufliticnt  leafon  to 
believe,  there  could  be  no  faiih  where  there  was  no 
hoiincfi.  There  are  a  generation  of  men  amongft  us, 
who  brand  the  miniflers  ot  (J(k1  with  ccnfurioufntfs,  and 
rafli  judging  the  prcfcnt  fljte  of  men,  though  they  judge 
by  their  lives  and  adlions  ;  they  would  have  us  hope  well 
concerning  them,  againit  liope,  and  judge  quitecontrary  10 
rational  evidence  ;  wc  miiil  believe  them  to  have  f;^h, 
when  they  have  no  knowledge  ;  that  they  are  ritjht  peni- 
tent?, and  forrowfid  lor  their  fins,  wlun  thev  make  a  (port 
oflin;  that  their  hearts  are  chade,  when  their  moutiiS 
foam  out  nothing  but  filthinefs  ;  but  let  them  know,  wc 
dare  not  bring  a  cui  fc  upon  ourftlvc,  by  calling  good  e^i?, 
and  evil  goo<l  ;  onr  charity,  though  not  caufelcfsly  fiiC- 
ptcious  yet  neither  is  fooliflity  blind.  Obferi'e,  3.  The 
^'helTelonians  eleflion,  and  that  was  the  great  and  gracious 
fnccefs  of  his  ininiflry  amcngfl  them.  Our  gffpel  came. — 
But  how  owr  gofpel  ?  Not  as  if  he  were  the  author  of  it, 
but  the  difpcnfer  only  ;  not  our  gofpcl  by  original  reve- 
lation, but  by  minifterial  difpcnfation  only.  But  how  did 
the  gofpel  come  amongft  the  ThefTalonians  ?  Not  in  zvord 
only,  founding  in  the  ear,  or  reaching  and  refting  in  the 
imderftandingonly,  as  a  light  to  gaze  upon  ;  but  in  power 
that  i«,  accompanied  then  \Nith  the  power  of  miracles,  'mto 
with  a  convincing,  terril)ing,  humbling,  renewing,  and 
reforming  power,  li  foWows,  arid  in  the  Hon  Gho/t  \  that 
is.  the  preaching  of  the  word  was  at  that  rime  attended,  as 
with  a  mighty  power  of  miracle-,  lowiih  an  extraordinary 
etfufitm  and  pouring  out  the  Holy  (jhoft  upon  them  that 
beard  it,  prevailing  upon  them  to  embrace  it,  and  to  fiib- 
mit  themfelves  miio  it.  With  this  miraculous  power  of 
the  Holy  Ghoft  was  thepreachingof  the  word  accompanied 
then,  with  an  enlightened,  quickening,  regenerating,  and 
fanflifvinj  power  ?;!ty  ;  the  ininiltry  of  the  word  is  the 
great  indnmient  in  the  hand  ot  the  Spirit,  for  the  con- 
verfion  of  finners,  for  the  edification  of  faints,  and  for  the 
falvation  of  both.  Again,  the  spoftles  mrniftration  came 
unto  them  in  much  nfjiirance,  that  is,  with  a  lull  convidlion 
both  to  themz\v.\  hit::  ;  to  them  with  an  evident  conviflion 
cf  the  truth  if  his  dcilrine  ;  and  to  him,  it  was  a  full  pcr- 
fuafion,  yea,  a  firm  alfuiancc,  that  God  had  chofen  them 
to  be  a  churcli  and  Ipecial  people  to  hinifelt.  And  laftJy, 
As  to  his  own  condudl  and  convcrfation  amongft  them,  he 
appeals  to  them,  and  to  their  own  knowledge,  whethar  it 
was  not  anfwerable  to  the  dodlrine  delivered  by  him  ;  Te 
know  what  manner  of  men  we  were  among  you  for  your  fake. 
Happy  is  it  when  the  pious  and  piudent  converfation  of  a 
minifter  amongft  his  people,  is,  and  has  been  fuch,  that, 
upon  a  fit  occalion,  he  can  and  dare  appeal  to  God  and 
them  as  wiinefl'es  and  obfervers  of  it  ;  Ye  knnu  what  ue 
were  among  you  :  ye  are  witnrj/es,  and  Gcd  alfo,  how  heli'ly, 
and  juflly,  and  unhlameahly  we  behaved  ourf elves  among  you, 
chap.  ii.  10.  An  heterodox  converfation  will  carry  2:1 
orthodox  preacher  to  lit  11  ;  there  is  a  preaching  life,  as  weil 
as  a  preaching  doiSlrine  ;  if  religion  be  taught  by  the  firit, 
and  irrcljgion  by  the  latter,  wc  fadly  dilappoint  the  end  of 

what 


ClIAF.     I. 


I.    THESSALOIANS. 


8(J7 


,Tvhat  is  fpokcn  ;  though  like  a  cracked  bell,  we  may  be 
inftriimcnta!  to  ring  others  into  heaven,  yet  forourfclvcs 
there  is  no  remedy,  but  to  the  fire  wc  uAiift  go,  either  for 
our  refining,  or  for  our  condemnation.  The  throne  and  the 
puipit,  above  all  places,  call  for  holinefs  ;  the  prince  and 
the  preacher,  above  all  pcrfons.arc  mod  accoimtable  to  God 
for  their  example  :  Te knoivvjhal  manner  oj  tlicn  ive  iMrc  a- 

6  And  ye  became  followers  of  us, and  of  the  Lord> 
having  received  tlie  u-oid  in  much  afflitlion,  with 
joy  of  theHoly  Ghofl;  7  So  that  ye  were  enfamples 
to  all  that  believe  in  Macedonia  and  Achaia. 

fii  rlicfe  words,  our  apoflle  gives  us  another  profitable 
evidence,  that  the  TlielTalanians  were  imdoiibtcdiy  chofen 
of  "God,  n;iincly,  bccaiife  tliey  were  afiivcant!   operative 
Chriliiin?;  tlicy  did  in  their  life  and  praiilicc conform  thcm- 
felvcs  to  that  exceilcnt  pattcrnand  example  held  tortli  nnto 
them  bv  their  prc.ichcrs,  Ye  heiViufolkiv:rs  of  in.      Where 
u-!ie.  That  there  ought  to  be  fomething  worthy   of  imita- 
tion in  the  lives  of  minifters,  fomething  which  their  people 
may  f.ifely  follow  ;    and  it  is  the  people's  duty,  not  only  to 
lend  an  ejr   to  their  doftrine,  but  an  eye  to  their   pious 
convurfation.      It  is  added,   Foiiczvers  of  us,  and  of  the  Lord: 
Followers  of  Ciirift,  .-.bfulutcly,  as  all  unerring  pattern;  of 
his  miniilcri:,  conditionally,  fo  far  as  they  followed  ChrKl: 
But  f:Il6-d',-rs  of  the  Lord  here,  feems   to  import  their  fol- 
lowing ofhiminhis  fufferings  and  afflictions,  as  appears 
bv  the  next  words,     Having  received  the  ivord  iiith  much 
afliiSlioii.       Such    as  are    finccre  ferious    Chri.'lian?,    are 
followers  of  Chrilf  in  his  fufferings  as  well  as  in  his  ex- 
ample ;  they    follow  h!in  in  the  (harp  and  thorny  path  of 
afflicliion,  in  which  he  went  before  them,  they  arc  willing 
to  bear  his  crofs,  as  well  as  to  wear  his  crown,  to  fuft'cr  for 
him,  as  well  as  to  be   glorified  with  him.     0/fcrve  next; 
Tiie  particular  inllancc  wherein  the  ThclTalonians  became 
followers  of  the  apoftles  ;    it  was  this,  That  they  prci-ched 
the  word  to  tlicm  with  great  defirc,  delight  and  joy,  thciugh 
at   the  fame  time  they  endured   a  g-eat  fghf  of  affliclions, 
contending  with  the  oppofiiion  both  of  men  and  dcvilr,  in 
preaching   the  word  un;o  them  :     In  like  manner  did  they 
receive  the  ivord with  much  afjiiclion,  and  adhere  to  it  in  the 
midll  of  pcrfeciitioii  ;  and  all   this  accompanied  with   fiich 
inward  joy,    as  none  but  the  Holy  Ghoft  cotdd  be  t!)c 
author  of  in  them  :     J'c  rrccived  the'  ivord  toilh  muth  af- 
fliction, viih  the  joy  of  the  Hoh  Ghofl.     Learn  hence,  That 
upon  preaching  of  ihe  word,  to  .have  an  heart  open  to  re- 
cede it,  to  receive  it  with  nfftic'iion,  with  much  affliftion,  and 
)  et  with  joy  and  rtinicini;,  with  :;  clv;crful  fpirit,   and  fiich 
a  joy  as  the   holy  .Spirit  of  God  is  the  auihoT  and  producer 
of,  is  a  good  evidence,  that  a  perfon  is  cliolcn  of  (jod,  and 
has  a  tiiltt  to  the  everlalling  inheiiiancc.      Fartiier,  Our 
apollle.in  a  jull  and  deferved  commenJaiion  of  thcfc  Thtf- 
f.iloni^ins,  tells  tliem,  to  their  great  and  (inelilar  hunour, 
that  as  ihey  were  followers  of  th.eni  ('the  apoflles     in  fufli-r- 
in'^Sjin  pjticnce,  and  chccrfidncIV  ;  fo  they  wcrethcnifeh.is 
living  patterns,  and  livclv  e iifamplcs  of  ci  11  rage    and  crn- 
fhncy    under  their    fi.iFcrlngs,    to  all    liie    iu-ighboi;;ir»g 
churches  in  MAOtdoiiiu  and  Achaia.     Th..n  is  the  I'racc  ff 


God  received  by  iis,  a  mark  and  evidence  of  our  election 
of  God,  whom  wc  have  advanced  to  fuch  a  confidcrable 
proficiency  and  growth  in  it,  as  to  become  patterns  and 
cxarpples  of  piety  to  all  that  arc  round  about  us.  Thus 
the  Theffalonians  here.  Ye  are  become  enfamples,  ^c. 

8  For  from  you  foundedontthe  wordof  the  Lord, 
not  only  in  Macedonia  and  Achaia,  but  alfo  in  every 
place  your  faith  to  Godward  is  fprcad  abroad, fo  that 
ivc  need  not  Ipeak  any  thing.  9  For  they  thein- 
fclves  fliew  of  us  what  manner  of  entering  in  wc 
had  unto  you,  and  how  yc  turned  to  God  from  i- 
dol,^,  to  ferve  the  living  and  true  God. 

Still  our  apoflle  proceeds   in  a  copious  cotnmendai ion  of 
thcfe  TheHahininns,   or  rather    in  a  thankful  admiration  of 
the  grace  of  Cjod  fliinlng  in  them  ;    he  tells  them,  and  that 
without  flattery,   that   the    fame  and  report  of  their  graces 
was  fprcad  abroad  far  and  near,  infbmuch  that  tlie  fovercign 
cliirches,   amongrt:  whom  he  converfed,  were  able  to  give 
him  a  perfed    accoimt  how  the  apofile's  entrance  amongfl 
them  at  Theffalonica  was  ;    though   not  pompous,  yet  very 
profperous,  f^rangely    fuccecdcd,   and  fingnlarly  blcfled.  to 
the  turning  of  thern   fiom  dead  idols,   to  fevve  the   living 
and  true  God.     Liarn,  That  \\  here  true  grace  is  rooted  in 
tile  heart,  though  it  be  not  imincdintcly    fecn,  yet  it  cannot 
long  be  hid,   but  it  will  difcover  itfclf  In  the  genuine  fruits 
and  vital  effects  of  it,  to  the  deferved  admiration,  and  wish- 
ed for  imitatation  of  all  beholders  whatfoever:  Fromyou found- 
ed forth   the  ivord  rf  the  Lord,  &c. — -And    hoiv  you  turned 
from  idols,  that   is, how   readily  and  fpcedily,  luw  finccrely 
and  heartily  you  turned  from  idolatry,  your  former  idolatry, 
in  vvhicli  you  had  been  educated  and   brought  up;  yet  upon 
the  preaching  of  (air  gofpel,    ye  left  it,  and  n:rncd  w  itii  in- 
dignatitni  from  it,  to  ferve  God,  the  living  Cod,  fo  called   in 
oppofition  to  their  dead  and   dumb  idols;  and  the  IrueGul, 
in  oppoliiiiin  to  their  falfe  gods    Tliefe  worils  <d  the  a|ii)(t!e 
teach  us  how  to  expound  thofe  words  of  our  Saviour,  J<jhn 
xvii.    3.    Tl ii  is  life  eternal,  to  Lnczv   thee  tlie  only  true  God<  ■ 
Teaching  us,   tliat  the    Father    is  called    the  cnh /rue  (iod, 
not  in   oppofiiion   to  Jefus  Chrifl,   as  the  Socinians  woidJ 
inlinuate,    but    in   oppoliiion  to   idols  and  tulle  gods  only. 
Nov/  from  this  efFc£l,  which  the  gofptl  had  upon  the  Tlied 
filonians,  to  tinn  tliem  from    idols  to  ferve  the  living  God, 
wc  learn,    I  hat  as  every  man   naturally  bears  an  idol  in  his 
heart,  that  is,  lets  up  fomething  there  in  CJod's  ftead,  which 
attrnds  and  draws  offihc  chief  of  his  affections   from  (inl, 
fo  w  hercver  the  gofpel  is  heartily  received  and  emertaincd, 
there  will  be  an  abandoning  of,  and  returning  from,  wliat- 
foe^'er  did  iifinp  God's  throne  in  the  foil!,  andthepcifon 
hereafter,  will  only  love  and  ferve  tlie  living  sr.d  true  God. 
l^ou  turned  from  idols,  to  ferve  the  living  and  true  Cod. 

10  And  to  wait  for  his  Son  from  heaven,  whom 
he  railed  IVotn  the  dead,  ao!  Jclus,  wliich  delivered 
us  from  I  he  wrath  to  come. 

H;re  the  apoflle  produces  a  further  c\  idcncc  of  ilitle 
Thclll'lonians  converiion,  namclv,  that  they  did  not  only 
tm-n  from  idols  to  firve  God  the  Father,  but  did  alio 
t    l-l    2  bcliijvc 


8b'8 


r.     THESSALONIANS. 


Chap.  ii. 


bolitvc  ill  JtfusClirlft  his  only  Son  :  This  afl  of  fdiih  is 
cxprclltd  by  'u/a:.'in^,  ihcy  "uiailtd fi.r  his  Son  from  heaven, ' 
that  is,  by  faith  ihey  expected  ihat  Chrift,  whom  the  apof- 
tlc  had  preached  to  ther.i,  and  was  gone  to  heaven,  would 
certainly  come  again  from  tiicHce,  to  deliver  his  redeemed 
ones  Iron  ikt  wrath  .'»  corr.e,  that  is,  from  the  piinifhment 
and  vengeance  eternally  due  unto  tliem  for  lirt.  And  the 
ground  of  this  their  expeiJlation  was,  Chrift's  rcfurreflidn 
from  the  dead  :  1  o  wait  ftr  ris  Son  /rim  heaven,  whom  he 
rr.-frJ fr^m  the  dead.  N:ti  here,  i.  Ailefcription,  an  heart- 
afftdinj,  yea,  a  foul  afFctf^ing^efcription  of  that  wrath 
■which  dnih  await  every  wicked  and  impenitent  fmner  ;  it 
is  a  wrath  to  come  ;  aftc/  thoufands,  yea,  millions  of  years, 
that  fmncrs  have  lain  under  it,  ilill  it  is  wrath  to  come  ; 
and  th.-y  arc  as  far  from  bcinsj  delivered  from  it,  as  thefirfl 
hour  they  fell  under  it.  2.  That  Jcfiis  Chrill  delivered  up 
kimftif  todeath,  that  he  mii^ht  be  a  Saviour  and  deliverer 
to  his  people  from  his  wrath  ;  k-t  it  bfeak  forth  when  it 
will,  not  a  dro])  of  it  Ihall  ever  fall  upon  any  of  them.  3. 
That  believers  may  warrantably  cxpeft  deliverance  by 
Chrift  from  this  wrath,  feeing  God  has  raijed  him  from  the 
deal.  4.  Therefore,  may  and  ought  they  to  wait  and 
wilh,  to  look  and  long  for  his  coming  from  heaven,  when 
deliverance  from  wrath  will  be  perfcded  and  completed. 

CHAP.    ir. 

The  dcjign  ofllie  apoJlU  in  this  and  the  next  chapter,  is  to 
acquaint  the  Theffalonians  with  the  fmcerity  audfitc- 
ceji  pfhii  mimflry  ammigjl  them;  and  put  tliem  in  re- 
membrance ofiiis  meek  diportment  towards  thevi. 

FOR  youiTelves,  brethren,    know  our  entrance 
in  unto  you,  that  it  was  not  in  vain. 

Ohferve  here,  How  onr  apoftic  did  biirft  and  appeal    to 
theThellalnnians  theirifclves,  as  touching  the  fincerity  and 
fiiccefs  of  his  public  minillry  among  them  :      "i'e  yourf elves 
knnv.     If  is  net  fufticitnt  to  a  minirter's  cotnfort,  that   he 
be  well  repnrted  of  amongft  Orangcrs,  for  his  zeal  and  di- 
ligence, for  his  fincerity  and  faithfulnefs,  unlcfs  he  can  and 
dare  appeal  to  the  confcicnces  of  his  own  people,  and  call 
them  to  vouch  and  bear   witnefs  to  his  integrity  :  Ye  your- 
fihes  kiiro)  that  our  entrance  in   unto  you,  was  not   in  vain. 
Our    entrance  in    unto  y:u  ;     that  is,  our  full  preaching 
amongft  you,u'aj  not  in  vain  ;  that  is,  fay  fomc,  it  was  not 
in  vain  in  the  matter,  we  did  not  preach  about  vain,  ufelefs 
and  unprofitable  niceties  and  fpcculations ;  but  our  preach- 
ing was  fubftantial  found  and  folid  ;  It  was  not  vain  in  the 
manner,  fay  others;  it  was  not  undertaken  raflily,  and  with- 
out a  call,  nor  managed  in  a  flight  and  vain  manner  :    But 
the  word  in  vain  here,  fcems  to   point  at  thefe  two  things  : 
(i.)  That  it  did  not  want    power  and  energy,  but  had  the 
dcmonlfration  of  divir.e   adiltance  to  confirm  them  in   the 
faith  that    heard  it,  and  alfo   thofe  that  preached  it,  in  ex- 
peiSfation  of  fuccefs.     (2.)     //  tvas  not  in  vain,  that  is,  it 
did  not  want  fruit,  it  was  not  without  a  great  and  gracious 
fuccefs  ;   Fnr  the  v/ou\vain,  when  it  is  applied  to  the  mcf- 
fage  which  the  minillers  of  God  bring,  iignifies  the  not 
accompli.lung  the  greet  ends  for  which  it  was  deflgned 


Ifa.  Iv.  II.  The  word  that  giclh  out  cf  viy  mouth,  fball  nd 
return  unto  me  in  vain,  but  prolper,  &c.  Hence  learn.  That 
where  a  irinilfcr  is  regularly  called  to,  and  faithfully  dif- 
chargts  his  duty  amongfl  a  people,  both  by  public  preach- 
ing and  private  inftruflion,  liis  labour>  feldom  if  cvcr.want 
fruit,  in  fome  degree  or  meafure,  either  fooner  or  later, 
either  maniftft  or  fecret,  either  for  converfaiion  or  edihca- 
tion.  We  have  the  promifc  of  ChiilVs  prefence  with  115, 
Matt,  xxviii.  20.  And  if  the  fault  be  not  nurs  we  fliall 
Certainly  experience  it  ;  both  the  prtfcnce  of  his  power  to 
flrengthen  us,  and  the  prefence  of  his  gracious  fpiiii"to 
fucceed  us.  Poflibly  we  do  not  fee  any  vifible  fuccefs  at 
prefent ;  but  this  may  comfort  us,  there  is  more  good  done 
by  the  ininiftry  of  the  word,  than  we  are  aware  of ;  and  if 
we  reap  not  the  fruit  of  the  feed  we  fow,  they  n  ho  come 
after  us  may  ;  but  if  neither  they  nor  wc  reap  fruit,  our 
minilfry  fh.dl  not  be  in  Viiin,  with  reference  to  ourfelves  ; 
yet  fhall  we  be  glorious,  though  Ifrad  be  not  gathered. 
But,  oh  !  that  our  people  might  (hare  in  that  glory  with  us, 
and  alio  fliine  as  the  ftars,  for  ever  and  ever  !  God  grant 
we  may  never  be  called  forth  by  Chrift  to  give  a  judicial 
tefti.Tiony  againit  any  of  them  at  the  bar  of  God,  for  nut 
believing  our  report. 

2  But  even  after  that  wc  had  fufFeied  before,  and 
were  fhainefully  intitated,  as  yc  know,  at  Phiiippi 
we  were  bold  in  our  Ciod  to  fpeak  unto  you  the 
gofpcl  of  God  with  much  contention. 

Here  St.  Paul  difcovcrs  to  the  Thedalonians  the  great 
dffiicidties  and  dangers  which  he  broke  through  at  his  firft 
entrance  ainongfl  them  to  preach  the  gofpel  ;  he  acquaints 
them  with  the  reproach  and  difgracc  he  underwent  at  their 
neighbouringcity,  Phiiippi,  and  the  fuffcritigs  therecndured 
for  the  gofpcl,  which  are  recorded  A£ls  xvi.  23.  But  no- 
thing of  that  nature  Could  difcouragc  hiin,  but  that  he 
rather  waxed  more  bold  in  fpiiir,  refolving  to  preach  the 
gofpcl  of  God,  though  xvith  muck  contention  and  oppofititn 
from  the  unbelieving  Jews.  Where  mrtnt,That  theapof- 
tle  calls  his  boldnefs,  a  boldnefs//;  God,  becaufc  a  boldnefs 
for  God,  and  from  God  :  It  was  not  barely  the  fruit  of  a 
natural  courage,  but  it  was  a  zealous  boldnefs  in  the  caufe 
of  Gwl,  and  proved  a  convincing,  as  well  as  a  courageous 
boldnefs  ;  it  is  one  neceffarv  requifite  and  qualification  in 
the  minilfers  ofGo<l,  in  order  to  the  rendering  their  mi- 
niffry  fruitful  and  fuccefsful,  that  a  wife,  humble,  zealous 
and  convincing  boldnefs  be  found  with  them  in  tiieir  deliv- 
ering the  truths  of  God  unto  their  people  :  IVc  were  bold  ii^ 
our  God  to  f peak  unto  ycu  the  gofpel  of  God. 

3  For  our  exhortation  was  not  of  deceit,  nor  of 
uncleannels,  nor  in  guile  ;  4  But  as  we  were  al- 
lowed of  God  to  be  put  in  truft  with  the  goipel,  e- 
ven  fo  we  fpeak,  not  as  pleaGiig  men,  but  God, 
which  tricth  our  hearts. 

Here  our  apoflle  afTlgns  a  fubordinate  rcafon  »'hy  his 
preaching  was  fo  fuccefsful  amongfl  the  Theffalonians, 
namely,  becaufe  it  was  very  (incere  :  There  was  both  (in 
cerity  in  the  do(ftrine  preached,  and  alfo  in  the  preacher  o{ 
that  dodrinc.     Where  mle^  i.  St.  Paul  calls  his  preaching 

aa 


Chap.  r. 


I.     THESSALONIANS. 


W-c) 


an  exhorlatiw  \  Joiibtlefj  bccaufc  a  great  part  of  his  prcach- 
inj»  was,  as  ouis  onj/lu  to  be,  applicatory  and  cxhortatoiy, 
carnedly  and  affL<ninnattly  exerting  the  hearers  to  cleave 
unto  the  truths,  whether  dofliinal  or  prnftical,  delivered 
totlicm.  1.  Hew  St.  Paid  removes  from  himfelf  the  op- 
pndiies  of  iinccrltv,  fume  of  which  point  at  the  fincerity  of 
the  docliiiie  prc-.clud  bv  him  ;  it  '.uas  not  of  deceit,  or  ot 
ciifiiaring  and  ftducing  error,  tint  fniied  to  the  corrupt  opi- 
nions and  vvii.ked  inclinations  of  men  ;  tior  ef  uncle anncfs, 
nothing  that  he  either  preached  or  pradlifed  did  counte- 
nance and  encourage  men  in  their  filthy  lufts,  as  did  the 
f.ilft  preaching  of  the  falfe  apolUes,  and  the  Gnoftics  \  Nor 
in  guile  \  this  points  at  tl'.':  finceriiy  of  his  own  iieart  in 
preaching,  his  exhortation  was  i;ot  \n  guile,  that  is,  he  did 
iiiit  feek  himfelf,  under  a  pretcMicc  of  ;i(Sing  for  Goil  and 
his  glory,  nor  propound  his  own  worldly  advantage  as  his 
ultimate  end.  Learn  hence,  It  is  the  duty  of  Chrift's  nii- 
nifters,  not  only  to  preach  the  pure  word  of  God,  but  to 
preach  it  purely,  in  funpliciiy  of  heart,  and  with  a  (ingle 
eye  at  God's  p;!ory,  without  lotiking  at,  or  having  any  re- 
jraid  nn'io  bafc,  finifter  ends,  or  bye  rcfpefls,  Note,  -^. 
That  St.  Paul  having  vindicated  his  minillry  from  all  fiif- 
picion  of  infmcerity,  n"xt  allures  them  of  his  great  uprights 
nefs  in  all  his  miiiillerial  performances,  making  it  his  chief 
defign  to  approve  hin)lelf  unto  Gixi,  and  to  be  approved 
of  him,  not  in  the  Icall  regardiiisj  to  pleafe  men,  but  only 
ill  fubordination  to  God.  4.  The  arguments  or  motives 
including  him  thus,  in  much  fincerity,  to  approve  himfelf 
to  God  in  all  his  minilierial  fervices  ;  namely  (r.)  The 
confideration  of  that  high  favour  and  honouorble  truft 
which  he  had  received  from  God  :  IVe  were  all'^'u-ed  of  God, 
to  he  put  in  truj}  zvith  the gofpel :  God  did  fit  him  for  his  trull, 
and  then  enirufled  him  with  it,  and  he  looked  upon  both 
as  a  favour  and  honour  from  God.  2.  The  confideration  of 
God's  omnifcency  and  all-feeing  eye,  ivho  trieth  our  hearts. 
The  apoftle  well  knew,  that  Almighty  God  was  both  a 
witnefs  of  his  doflrinc  and  converfation,  and  alfo  privy  to 
liis  intentions  and  purpofes,  his  aim  and  end,  as  being  a 
God  that  fearcheth  the  heart  ;  therefore  he  fo  jireachcd, 
tiot  as pleafing  men,  hut  God.  Learn  from  both,  That  no- 
thing doth  more  clFeftually  conftrain  the  minifters  of  Chrift 
to  the  faithful  difcharge  of  their  whole  duty,  than  the  con- 
fideration of  the  honour  and  weight  of  that  trufl  which 
God  hath  conferred  on  them,  and  the  remembrance  that 
the  eye  of  an  all-feeing  and  heart-fearching  God  is  both 
upon  and  within  them  alfo  :  JVe  fo  fpcak,  being  put  in  '.ruji 
ivith  the  gofpel  by  Gid,  tvho  trieth  our  hearts. 

5  For  neither  at  any  time  ufed  we  flattering  words, 
as  ye  know,  nor  a  cloke  of  covetoiiinefs  ;  God  is 
witnefs.  6  Nor  of  men  fought  we  glory,  neither 
of  you,  nor  yet  of  others,  when  we  might  have 
been  burdcnlbme,  as  the  auoftlcs  of  Chriii. 

Still  our  apoflle  fees  fit  to  proceed  in  vouching  his  own 
fincerity  in  preaching  the  gofpel,  and  difov\  nijig  flattery, 
covetoufncfs,  and  vainglory,  to  have  any  influence  upon 
him  in  the  difcliargc  ot  his  minillerial  trult.  Firit,  He  tfcd 
tict  flattering  Wjrds,  that  is,  fpeeches  fitted  to  gratify  the 
luits  and  lyiniours  of  men,  or  far  gaining  their  favour,  or 


courting  their  good  rpinion.  Flattery  in  any  is  odious,  in 
a  niinifler  it  is  monlW-ous  ;  both  btcaufe  fpiritual  men 
ought  to  be  moft  plain-hearftd,  and  alfo  bccaufe  flatterv 
about  fpiritual  things  is  moft  fatal  and  pernicious,  both  to 
the  giver  and  receiver.  Secondly,  He  ufed  not  a  clexe  cf 
ccvetcufnef',  that  is,  he  h.id  no  covetous  defign  in  his  mi 
nillry  ;  hisgreat  end,  in  that  adminirtratiun,  was  not  worldly, 
or  outward  advantage  to  liiinfclf  ;  and  becaufe  a  covctuoti» 
delign  is  fecret,  and  man  cannot  judge  of  it,  he  appeals  fo- 
Icmnly  to  (jod,  that  fearcheth  tlie  heart,  as  a  viinefsof  ids 
freedom  from  that  defign  :  I  tfed  no  flattering  words  as  \e 
incw,  nor  a  cloke  cf  covetoufnels ;  Cod  is  zvtnefs :  As  il 
he  had  faid,  "  Had  I  ufed  flattering  words,  you  'might 
witnefs  it ;  but  I  could  have  worn  a  cloke  ot  covetoufiufs 
fo  clofely,  that  you  could  not  have  feen  it,  but  God  could  ; 
he  can  judge  through  the  darkeft  cloud,  and  fee  througii  ihn 
thickeft  cloud  and  covering  •  but  I  appeal  to  him,  whether 
I  have  put  on  fuch  a  cloke  or  no."  An  oath  is  then  law- 
ful to  a  Chriftian  ;  he  may  folemnly  appeal  to  CJod,  and 
call  him  to  vviinefs  the  truth  ot  w  hat  he  fpeaks,  in  and 
upon  a  jull  and  great  occafion  ;  thus  St.  Paul  here,  by  oath  , 
purges  himfelf  troin  covetoufncfs  of  fpirit.  Thirdly,  He 
purges  himfelf  from  all  oftentaiion  and  vainglory  ;  he  tells 
them  plainly,  he  did  not  hunt  after  applaufe  from  others, 
nor  foiigh  fo  much  as  due  refpefl  in  u  fitting  maintenance 
from  themfelves,  though  herein  he  all'urcs  them  he  did 
remit  of  his  right  ;  feeing,  as  an  apollle  of  Chrift,  he  mi^ht 
have  been  hurdcnfcme ,  that  is,  chargeable  to  them,  by  cx- 
atling  maintenance  froin  them.  Learn,  I.  Thoiioh  every 
man  may  (much  more  a  minifterj  have  a  due  refpeft  to 
his  own  honour  and  julf  reputation, yet  to  hunt  after  refpcct 
and  efleem,  and  to  feek  it  with  the  full  bent  of  our  delires 
doth  favour  of  vanity  and  vainglory,  z.  Though  the  rrti- 
niftcrs  of  the  gofpel  have  an  undoubted  right  to  an  honour- 
able niaiiitenancc,  yet  it  in.ay  be  a  pious  prudence  in  them 
at  a  jiarticular  time,  to  remit  their  right ;  and  when  they 
do  fo,  with  an  eye  at  the  glory  of  God,  and  the  advantage 
of  the  gofpel,  God  will  recompenfe  it  to  them.      > 

7  But  we  were  gentle  among  you.  even  as  a  nurfe 
oherifhcth  her  children  :  8  So,  being  r-ffeEfionately 
defirous  of  you,  we  were  willing  to  have  imparted 
unto  you  not  the  gofpel  of  God  only,  but  aifo  oar 
own  fouls,  becauie  ye  v.'ere  dear  unto  us. 

St.  Pau!  having  cleared  himfelf  and  his  miniilry,  ic  the 
foregoing  vcrfes,  from  the  charge  and  imputation 'of  thofc 
foul  vices  of  flattery,  fraud,  and  covetoufncfs,  which  the 
falfe  teachers  were  guilty  of  ;  he  next  gives  an  account  of 
his  holy  and  humbfe,  meek  and  gentle,  courteous  and  af- 
fable behaviour  amongit  them,  performing  all  dutie<;  to- 
wards them  from  a  principle  of  tender  love,  ever,  fuch  as 
is  found  in  a  niirfc  to  her  babe,  which  makes  her  i\oou  t"o 
the  meaneft  oflices  for  it :  //V  are  gentle  am:ng  ycu  as  n 
nurfe,  rot  an  hired  iiurfc,  but  a  moiher-nurfe,  who  rakes 
nothing  for  nurling,  who  bellows  all  her  time  and  pains  in 
niirfing,  who  draws  forth  hcrbrcalls,  and  gives  down  her 
milk  with  picafure  to  her  nurfery,  lodging  u  ;„  her  bcfcm 
carrying  it  in  her  arms,  with  all  po(Tible""dcmonifration  of 
a  tender  alfcaion  towards  it,  efpecially  beaiin'-^  with  it  in 

iis 


Syo 


r.     THESSLONIA  N  S. 


Chap.  r. 


its  frowardn-fs  and  manifold  infirmiiiefs ;  intimating  tou«, 
%rith  what  tcnderncfs  of  affcflion  a  miiii(>cr  (hoiihf  be  de- 
voted to  his  people,  bearing  with  llicin,  and  forbearing  of 
them,  and  cxercifing  all  tiiat  indulgence  toward-:  thorn, 
v.hich  may  tniiliiall)'  cnJcar  them  to  each  other.  Oo/.rv* 
f.irthcr,  OurapoHL-  havinc,  rcfcinblcd  himfclf  in  general,  to 
-.1  nnrrochallrnginghcrchiklren.next  inllanccsin  particiihr, 
nhcrcin  he  iWd  ready  to  exprcfs,  like  a  nurfc,  hii  indui- 
j^^cnt  care  over  them.  Thus,  i.  As  the  niirnng-niothcr, 
Tf  file  be  but  a  lliort  lime  abfent  from  her  chiUlrcn,  doth 
j'r.ofl  ve!ie;nrntly  lon^  to  fee  ihcm,  and  draws  fortli  her 
brcartfowards  them  \vlth  the  iitmofl  dcfirc  and  deliaht,;  It 
liki  manner,  was  our  now  ahfcnt  npodicniofl  nffciRionateiy 
dcfirotis  of  feeing  and  enjoying  his  beloved  ThefTalonians. 
'>.  As  the  niirfint;  moilKr,  w  hen  (lie  gets  to  tlic  child,  with 
tiiifpcikaWc  delich:,  feeds  It  with  her  own  blood,  concodtcd 
and  turned  into  milk  ;  fo  was  the  apofllc  dcfiroijs  to  im- 
r-irt,  not  the  gofptl  only,  but  l-is  on }i  foul,  that  is,  his  life  ; 
iiripl)ing,  how  ready  he  was  to  fcal  the  gofpcl  witli  his 
M(K)d,  and  to  confirm  the  ThefTalonians  in  the  fjith  of 
Chrid.  3.  As  the  moving,  mipelling,  and  inipidlive  caiife 
of  thi  niirfe's  indidgcnt  care  and  indefatignble  pains,  is 
V-i.Tc  love,  motherly  afrccSlior.,  and  no  hope  of  g;  in  ;  fo  was 
likcwife  the  cafe  of  St.  Paid  here  towards  thefe  ThefTalo- 
nians :  U'c  -.vers  tvi'llin^  lo  impart  tin!}  you  our  iun  fwh, 
hicauje  yi  wcc  dear  unto  us.  Learn  licncc,  Tiiat  th.ere  is 
ito  (longer  love,  nor  more  endeared  aileclion  l>etwccn  any 
relations  upon  earth,  than  between  thofe  miniflcrs  of  Chrift, 
and  their  beloved  people,  whom  they  have  becu  imlru- 
incntal  to  convert  to  Gcd. 

9  For  yc  retnembcr,  brethren,  our  l.ibour  and  tra- 
vel. For  labouring  night  and  day,  bccaulc  wc  would 
not  be  chargeable  unto  any  of  you,  we  preaclied  un- 
to you  the  rofpcl  of  Cod.  10  Yc<7?f  witncfTcs,  and 
God  alp,  how  holily  and  juflly  and  unblamcably 
\sz  behaved  ourfclves  among  you  that  believe  : 

Notwithffanding  onr  npnftle  was  free,  wholly  free,  from 
all  lh.idow  and  appcaratice  of  Cevetotifhcfs  in  the  whole 
coiirfe  of  hi«  miiiiftry,  yet  it  inay  feem  as  if  fome  perfons 
fprr.bably  the  falfe  apofflcs)  did,  though  with  the  higheft 
injuftice,  charge  him  with  it  ;  accordingly,  to  clear  himf.lf 
from  tJiat  imputation,  here  he  tells  the  Theflhlonians,  he 
l.ibniired  niglit  and  dav  in  th;  biifir.efs  of  his  calling  ; 
making  tents  to  maintain  himfclf,  tiiat  fo  he  might  not  be 
chirgeable  or  burdenforac  to  any  of  them  ;  or  anv  ways 
retard  or  hinder  the  fuccefs  of  the  gnfpcl  amongft  tltern  : 
luLour'ing  night  anil  day,  thtit  u<e  might  n'.-f  he  chfirgeahic 
k>if!  my  of  yci',  we  preached  unto  ffu  tin-  gijpel  tf  God  trecly. 
Vet  ohj'ervr.  This  was  only  a  cafe  of  nccellitv  ;  for  at.* her 
limes,  and  in  oth?r  places,  we  fmd  our  .TpofUcs  alieriing  his 
own  right,  and  f  jckI's  appointment,  that  every  one  that 
rreaclieth  the  gofptl,  fliould  live  of  the  ['ofpel,  r  Cor.  ix.  14. 
Next  our  apoftle  calls  upon  them  to  r^u-iiiher\\\s -labour 
''Cnd  taivel,  that  is,  his  pains  and  diligence  in  preaching  the 
'gofpel;  the  words  lignit'y  !;ib>ur  unto  wcarinefs,  and  la- 
tnnr  after  we.ulncfs,  hispainfuliiLfs,  both  in  hispreachinjr, 
and  in  his  fccuiar  calling  ;  and  from  his  callinc  upon  the 
TbclT.tluiiIans  to  remember  thi.-^,  l;c  learns  us  tliis  IcOon  of 


inflruflion,  namely,  that  if  i'!  ihe  landing  duty  of  a  people 
to  keep  in  their  condant  remembrance  the  great  labour  and 
pains  which  the  faithful  miniflcrsof  Chrill  do  take  amongft 
tlietii,  that  ib  thty  may  be  duly  thatikTul,  both  to  Gcd  and 
tlicm,  and  put  a  ju(l  valu^  uprn  that  fpiritiial  goc<I,  whicl) 
at  any  time,  they  have  experienced  and  received  from  them; 
Hemcmher,  brethren,  our  Inhovr  and triAel.  Ofi/enr  ngzin^ 
Having  alTcrted  his  laboiioufnef'.  in  preaching  to  thcni,  hp 
next  puts  them  in  remembrance  of  his  exemplarinefs  in 
convcrfition  amongft  them,  how  h'Ji.'/,  jnjlly  ?iru.\  unllatre- 
iihly  we  lehnved  owjfh'es  aino'tg/l ym  \  that  is  ijerffrmlng 
his  duty  with  great  integrity  and  iiprightneTs  towards  0<id 
and  man,  fo  that  none  jiidly  coidd  blame  him  for  ncglcifl 
amongfl  them  ;  and  for  the  truth  of  this,  he  appeals  to  God 
a.s  a  judge,  and  to  thcmfclves  ns  ^\itncf-•,  _ir  nr^ie/Vw/j^rV, 
and  G:'l  alio.  Letirn  hence,  That  it  is  a  qreat  happiiicf-, 
and  unfpeaKablc  confohulon,  both  to  mini  jcrs  and  people, 
when  the  duties  of  religion,  relating  to  both  tables,  arc  per- 
formed with  fuch  exaflnefs,  that  thev  ccp  and  dare' appeal 
to  one  another,  as  to  their  holy  and  imblamcaWc  convert 
fuion,  and  to  Gch.1  himfclf,  as  to  the  purity  of  their  aim, 
and  (incf  rity  of  intention. 

1 1  As  ve  know  l.ow  we  exhorted  and  comforted 
and  charijcd  every  one  of  vou,  as  a  father  doth  his 
children,  1 2  That  yc  would  walk  worthy  of  God, 
who  hath  called  )-ou  unto  his  kingdom  and  gloryi, 

Ohftrit,  That  flill  our  apoCdc  appeals  to  their  own  ccni- 
fcicnces  for  his  good  behaviour  amonpfl  them  :  lie  inczv  : 
Happy  niinifier,  that  has  a  throne  in  the  ccnfcicnccs  of  his 
people,  unto  which  he  cr.n  and  dare,  at  all  times,  appeal,  for 
the  clearing  of  his  innocency  and  integrity,  in  and  beff>re 
the  face  of  the  v.hole  world  !  Ohjcrie  next,  That  having 
compared  himfelf  to  a  nurfe  before,  he  refembles  himftlf  to 
a  father  now,  u-c  exhorted ym  as  a  father  doth  Us  children  \ 
as  it  is  the  office  of  a  father  to  diictSl  and  inftruft,  to  coitn- 
fel  and  exhort  his  children  ;  fo  the  apoflle  did  exhort,  com- 
fort, and  charge  the  ThefTaloidans,  ihit  they  may  be  ftridly 
confcientious  in  the  fai:hful  difchai^of  their  whole  duty, 
both  to  God  and  man,,  and  patient  imder  all,  and  all  man- 
ner of  trials  and  afrliclions  whaifcever,  v\hich  ihey  did,  or 
might  meet  with,  in  the  way  of  well-doing.  Kite,  That 
a  mixture  of  meeknefs  and  gentlcnefs,  accompanied  wirh 
authority  and  gravity,  is  an  excellent  c«)mpofiti<.<n  in  the 
minirters  of  the  gofpcl  :  St.  i'aul  having  !he\\n,  that,  fur 
j;cntIonefs,  he  was  a  niirfmg  mother,  dedareih  here,  that 
for  authority  and  gravity,  he  was  ati  iiiftrucling  father. 
Lr.Pily,  The  great  duty  whik;h  he  did  iWniX  them  in,  and 
exhort  them  to,  natrsely,  to  walk  ivortly  of  Cod,  tti-e  hud 
called  than  unto  his  kingdrm  and  gl  ■/  y.  A  cte  here,  I .  The 
duty  exhorted  to,  namely,  to  v^e/h  worthy  0/  GiJ:  How 
fo  :  Not  with  a  worihinc's  of  merit,  but  wi;h  a  wor'.him  fs 
v(  nicctnefs,  to  wall:  as  bccouxs  thtm  \\}\o  prr.tcfs  the 
name  of  Gt;d,  v\ho  hcnr  the  im:'i;e  of  G<xl,  aniw  tr^Me 'I0 
the  high  and  iiolv  privileges  nciivcd  friiii  G<  d.  -2.  The 
reafoti  or  argimiciu  enforcing  the  duty,,  he  It.:  /> 

his  kingdom  mid  gl'.ry,  lliai  i.>-',  to  gr.ice  ;  and  b\  ^...^„  ..cic, 
to  glory  hereafur  ;  luch  as  arc  called  to  the  one,  are  calltrd 
to  both  :  Grace  is  a  ccr!::i.i  pltd^c  and.carnLfl  of  j^kry,  a 

low 


Chap.  n. 


I.      T  H  E  S  S  AL  O  N  I  A  N  S. 


87t 


low  degree  of  glory,  and  0ctry  the  liigheft  degree  of  grace  ; 
fuch  as  walk  worthy  of  God  now,  ftall  live  with  hiw,  ere 
tunc;,  to  eternal  agci. 

13  For  this  cmfc  alfo  thank  we  God  without 
ceafing,  becaufc,  when  ye  received  the  word  of  God 
which  \c  }ieard  of  us,  ye  received  :t  not  a.<  the  word 
of  men,  but  (as  it  is  in  truth)  the  word  of  God, 
which  cffc6lually  workcth  alfo  in  you  that  believe. 
14  For  ve.  brethren,  became  followers  of  the 
churches  of  God  which  in  judeaareinChriflJefus  : 
For  ve  alfo  have  fuffered  like  things  of  your  own 
countrymen,  even  as  they  have  of  the  Jews  : 

Our  npofllc's  j^rcat  drfign,  in  this  chapter,  being  to  fet 
forth  the  wonderful  fiicccfs  which  the  preaching  of  the 
gofpcl  had  amung  tl>e  Theflalonians,  and  alfo  to  afllgn  the 
caufes  of  that  fuccefs,  he  having,  in  the  former  verfes,  given 
the  reafon  of  fliis  fuccefs  on  his  own  part,  namely,  hi's 
finceiity  in  preaching  it,  and  his  pious  convcrfation  in  all 
things  fuitable  to  it ;  now  he  conies  to  fhcw  the  reafon  on 
their  part,  with  all  thankfulncfs  to  Almighty  Cod  for  tfie 
fame  :  Firft,  they  heard  it  ;  fecond'v,  they  received  it  ; 
thirdly  ihcv  examined  ir,  and  found  it  no  fable,  but  the 
■word  of  God,  and,  as  fuch,  entertained  it  with  a  divine 
faith  ;  founhly,  the  word  thus  received  did  work  with  a 
mightv  power  and  efficacy  fn  them  that  believed,  that  is, 
w  as  accompanied  with  miracles,  and  miracidous  operations 
cf  the  holv  Spirit,  //r«  to  coniirm  them  in  the  faith  of 
what  they  did  believe  ;  and  the  word  has  alfo  twzv  an  effi- 
cacious energy  and  divine  efficacy  accoinpanying  it  in  the 
hearts  of  believers,  ^vorking  upon  the  \\  ill,  not  in  a  way 
of  compulfion,  but  in  a  way  congruous  to  the  nature 
and  liberty  of  the  will,  by  a  divine  influx,  ToUendo  rcfijlen- 
tiam,  mn  vo/unfalis  lihertalem  fas  the  great  St.  Auflin 
fpeaks.)  0^/erve  f\ex.l,  St.  Paul  farther  proves  the  effi- 
cacious fuccefs  which  the  word  had  amongft  the  Theffa- 
lonians,  from  their  conftancy  and  patience  under  the  fharpefl 
fufferings  for  the  word's  fake  ;  ye  hav:  jtiffered  like  thitrgs 
if  your  civn  ccunlrymeii :  As  if  he  had  faid,  "  Yo\i  of  the 
Chriltian  church  in  ThefTilonica,  have  lliewn  vourfelves 
like  to  the  Chriftian  churches  in  Judea,  in  patient  fuffcriiig 
perfecutioa  from  your  friends  and  kinsfolks,  from  vonr 
countrymen  and  fellow-citizens,  as  they  did  from  the 
unbelieving  Jews."  Nc/e  thence.  That  where  the  word 
isefficaciouily  received,  it  makes  the  embracer  of  it  endure 
tha  hardefl  trials  and  fuffeiings  rather  than  rcnour.ce  it. 
2.  That  there  neither  is,  nor  can  be,  any  better  evidence 
that  the  word  of  God  is  effeftually  received,  than  when  it 
enables  Chriftians  to  bear  afllidlions,  and  undergo  pcrfe- 
cutions  with  Chriftian  Courage  and  holy  rcfolution  ;  ]l' 
have  fuffered  like  things  :  But  of  \".hom  ?  Of  your  ciin 
countrymen  at  Thedalonica,  as  the  churches  in  Judea  did 
of  the  Jews.  Learn  thence.  That  fuch  is  the  fury  of  a 
perfecuting  fpirit,  that  when  men  are  judicially  given  up  of 
God  imto  it,  they  will  break  all  bonds,  both  natural,  civil, 
and  religio'-ir,  and  turn  barbarous  and  favage,  like  wolves 
and  tigers,  towards  thofe  of  their  own  fiedi,  who  dare  not 
deny  the  truth,  which  they  perfccutc  and  oppofe.     Here 


the  churches  in  Judea  and  The.Talonica  were    pcrfccutcd 
alike  by  thtir  own  countrymen. 

1 5  Who  both  killed  the  Lord  Jefus  and  their  own 
prophets,  and  have  perfecuted  us ;  and  thev  pleafe 
not  God,  and  are  contrary  to  all  men  ;  i6  Forbid- 
dmg  us  to  fpeuk  to  the  Gentiles  that  they  might  be 
faved,  to  fill  up  their  fins  alway.  For  the  wralh 
is  come  upon  them  to  the  uttennofl. 

Our  apoflles  defign  being  to  encourage  the  ThcfTalonians 
to    patience    and  conflancy    imder    their  perfccutions  for 
Chrirtianiiv,  he  acquaints  them,  that   thev  did  not  walk 
alone  in  this  thorny  path,  but  that  JtfLis  Chrift,  the  pro- 
phets and  apoflles,  went  before  them,  and  every  llep  they 
took  in  it,    was  tip  to  the  knees  in  Mood  ;    they  kii^ed  the 
Lord  yefiis,  SiC.     Where  ohferve,  The  bitter  and  bloody 
perfecution  which  the  Jews  were  guilty  of,  they  hilied  the 
Lord  Jefus,    and    before  liim  their  own   prophets,  called 
their  e.nn,  becaufe  of  their  own   nation,  and  font  with  a 
peculiarmeflageto  them  ,'  and  yow  they  perfecuted,  baniih- 
ed,  and  drove  away  St.  Paul,  and  the  reft  of  the  apoflles  ; 
they  pleafed  not  Gcd,  that  is,  they  liighly  difpleafed  him, 
dreadfully  provrked  him,  they  were  haters  of  God,  hateful 
to  him,  now  hated  of  him,  and,  Liflly,  rejeifled  by  him  ; 
contrary  to  all  men,  that  is,  to  the  common  intcreflof  all 
men,  bv  endeavouring  to  obrtrucl   the  preaching  of  tiie 
gofpel,  which   biingeth  falvation  to  all  men  ;  foriidding  us 
ts  [peak  to  the  GcntHes,  that  \i,  to  preach  the  gofpel  to  the 
Gentiles,  and  confeq\icntly  obflrucliiig,  what  in  them  lay, 
the  falvation  almoft  of  all  the  world  ;  filling  up  the  tncafurii 
cf  their  ftns,  till  at  lad  the  wrath  oi  Go<!  came  upon  theni 
to  the  utmoll,  in  their  judicial  obduration,  and  the  final 
dcflruiTtlon  of  Jerufa'cni  by  the  Romins  ;    after  which  the 
Jews   fiave  been    no  inore  a  people,  but  fcattered  abroail 
through  the  face  of  the  earth.       From  the  whole,  learn, 
I.  That  it  is  a  lingular  fupport  to  fuffering  faiiiis,  10  con- 
fidcr,  that  Clirill  and  his  apoflles  fuffered  before  them  ;  and 
by  his   fufferings,    hr.s    fandlified  a  flate   of  affliction  and 
perfecution  to  them.    2.  That  a  fpirit  of  perfccuiioti  feems 
oft-times  to  ruii  in  blood,  and  paffes  from  parent  10  child, 
tliroiigh  many    generations.        Perftcution  became,  as  it 
were,  hereditary,  and,  in  a  fort,  tiaisficr.t  from  one  "ene- 
ration  to  another  among  the  Jews  ;      they  killed  Chriff, 
ftoned  the  prophets,  and  perfecuted  the  apoflles.     3.  Hoiy 
St.  Paul  ranks  and  reckons  them  that  are  entir.ics  to  the 
preaching  of  the  gofpel,    wiih  the  obfliiiate  fhtddtrs  of 
Chrifl's  blood  ;  they  are  enrolled  ainongil  the  capiial  ene- 
mies of  mankind  ;    they  killed  ti:e  Lord  oflife,fo}i'idaing  us 
to  preach  to  the  Gentiles  ;    fuch  as  are  enemies  to  preaching, 
are  enemies  to  the  fouls  of  men.       OljeH.  But  what  need 
fo  much   preaching  amongft  tts,   who  are  converted  from 
heaihenihn  to    Chriflianity  ?    Arf.    It   is  cnc  thing  to   be 
converted   from  heathcnifm  to  Chriflianity,   End  another 
thing   fo  be  converted  from   fin  to  God.     OhjiH.   But  we 
have  the   Bible  for   that  end,  and  can    make  life  of  that. 
jiif.  Obferve  it,   and  you  v,  ill    find,    that  fuch   as  are  no 
friends  to  the  pulpit,  are  ufually  none  of  tiie  befl  friends  to 
the   Bible  ;    follow    them  to  their  families,   how  doth  the 
Bible  lie   by  as  a  negleclcd  book  amcngfl  them  ;    and  it 

mull 


872 


I.     THESSALONIANS. 


Ckap.  ir. 


muft  be  a  large  charity,  rtiat  can  judge  it  is  confcientioufly  be  prcfent  with  them,  they  were  his  hope,  hisy»v.  his  ernin 
iifeii  in  the  clofct,  when  it  is  carelefly  negledlcd  in  the  tf  rtjoicint;  ;  that  is,  they  were  then  the  caiife  of  his  hope, 
family.  not  ihc  ground    and   foundation  of  his  hope  :   that  Chrift 

17  But  wc,  hrcilucn.  bcin;;  taken  from  you  for  a  =■'""<=  ■""  '    •"'.'  J^^'i;  "n^.^:^^""  by  his  miniHry  was    in 

n'    ■  ■  r  u       ^         J  1  eonciirrcnce  wiih  other   thmrs,  a  ct>od   groimd  of  hope 

lort  tunc,  m  pnTence,  not  in  heart,  endeavoured  -„„^„,„-      i.-    ,    _   r  1    .•  i  . 

,  '  '    .  r  •  1  concerning  his  own   Ijivation  ;    ve  arc  now  m\  hotc,  my 

the  more  abundantly  10  Icc  your  lacu  with  gre.ndc-    j,y,  ^nA  crnvn  cf  rcjsuin^f;.       Where    mte,  A   very   re^ 

fue.     18  Wherefore  Wv!  would  have  come  unto  you     mm  kablc  gradation  in  the  words  ;    he  cafls  them  his  <?!/<•, 

(even  I  Paul j  once  and  again;  but  Satan  hindered    hisyiv,  and  Ids  rrcii?-  rf  reji'dnr.      His  hope,  that  is,  the 

matter  of  Ids  hope,  that  they  fhal!  be  h\ci\  \    li's  joy,  thar 

is  the  occafion  of  his  joy,  in  their  corvcrfion  by  his  minif- 

try  ;  and  his  crown  cf  rcjoicint;  in  Chrift's  prefcncc  at  hifi 

coming,  that  is,  the  fruit  and  fucceff  of  his  miniftry  amongft 

tl.cm,  woidd  add  to  this  crown,  and  redound  to  his  gloiy 

in  the  d.iV  cf  Chrift.      Learn  hence,   I.    That  there  are 

degrees  of  plnry  in  heaven,  probably  according  fo  the  mea- 

ftircs  and  tlcgrecs  of    fcrvicc  we  have  done  tor  Go<!  on 

earth  ;  there  is,  no  doubt,  an  eq\'.aliiy  of  ^lory  there,  as  10 

the  encniiais,    but  not   with  rcfpcdl  to  the  accidentals  ; 

bcfides  the    joy  and    fatisfaflion     which  the  miniflers  of 

Chrifl  are  partakers  of,  in  heaven,  in  common  with  other 

glorific-d  faints,  they  have  an  addiiiona!  j'>y  and  glory  from 

the  fiicccfs  of  their  pinus  and  paintid   lab'-nrf,  which  G<xl 

has  crowned  with  the   converfion  and  cdifica'.ion  ot  many 

fonls.     Lord  !    Who  would  not  ftudy,  fpend  and  be  fpcnt 

in  the   fervice  of  fuch  a  maftet  r     Is  it  not  worth  all  our 

labour  and  fnfFcring«,  to  appear  in  the  prefence  of  Chrift, 

accompanied  with    all    thofe   fouls  whom  we  have  inlhu- 

mcntally  cither  brought  home,  or  built  up  in  the  mod  holy 

faith,  either  converted,  comforted,  or  conhrmcd  in  the  way 

to  heaven  r    To  hear  one  fpirittial  child  fay,  "  Lord,  this 

is  the  inicrnr.-ent  by  whom  I  bi  licvc-d  ;"  another,  "  This 

is  the  miniftcr  by  whom  I  w.-is  eftablilhed  ;"  a  third,  "  This 

is  he  that  quickened  mc  by  this  example,  and  provoked  mc 

to  love,  and    to  goofi  %vorks  :    O  blefled  be  God,  that  I 

ever  faw  his  face," and  heard  his  voice  !'  But,  Lord,  what 

will  it  be  to  hear  thy  hleired  voice  faying  to  us,  '< //Wi 

clone,  goori  nnj  faithftit  finanl.!,  enter  info  1  he  joy  cfmc  your 

Lord  ■,    I  have  kept  an  exacl  account  of  all  your  fervent 

prayers  for  your  peop'c,  of  all  your  inflriKflive  and  per- 

fuafive  fcrmons,  of  all  vour  iigh.s  and  groans  poured  torth 

before  me,  on  behalf  cf  thofe  whom  ye  would  have  per- 

fuaded  t.i  be  happv,  but  could  not  !    Every  tear  fron  your 

eye,  and  drop  of  fwcat  from  your  face,  Hiall  now  meet  with 

an  eternal  recompcnce  ;    you  dull  now  find  me,  according 

to   mv  proinife,    not   uw i^h/cous    to  forge/  your  u-cri  and 

Ich'jvr  and  Ime."     O  what  a  maftcr  do  the  nnniftcrs  of 

Chrift  fervc  !    Who  would  not  facrifice  all  that  is  dear  for 

him,  who  has  the  afliirance  of  fuch  tin  exteeding  and  efrrnnl 

,  •n-elght  of  rl-.ry  from  him  r      2.  That  ihe  faints  of  Gc>d   in 

-  heaven  will  know  cne  nnotlur  there  :     Why  clfc  doth  St. 

Pnul  here  comfort  himfelf,  that  thefe  Theftalonians,  m  horn 

he  converted  to  Chrift,  woidd  be  his  crown  of  rejoicing  in 

the  dav  of  Chrift  ?    Sordy,  this    mud  needs  fuppufe  and 

imply  his  diftinft  knowledge  of  tlicm  in  that  day  ;    if  (le 

did  not  know  them,  how  could  he  rci<-icc  in  them  :  Douht- 

lefs  lie  may  allow,  in  that  Hate,  all  that  kn<-'wiedi:c  which 

is  accumulative  and  perfeflive,  wliattvi  r  ma)  heigliten  our 


US. 

Ohferve   here,    That  St.   Paul  basing  all  along,   in  the 
chapter  before  us,  compared  himfeif  to  a  fender  father,  and 
a    nurfing  mother,  for  his  afFcd innate  love  unto,  and  his 
folicitous  concern  for,  thcfc  Chriftian  converts  ;  lie  doth  in 
the  w%>rds  before  w>,  declare,  that  this  conftrained  abfcncc 
trom  them,  occalloncd  him  no  lefs  grief  than  that   of  a 
tender  father,  when  bereft  of  his  beloved  children  ;  or  that 
«)fan  inilulgctit   mother,  v  hen  the  child  flie  loves  as  her 
own  fold,  is  taken  \iolcntly  from  her.     IVe,  bretk'>-en,  huhig 
taken  frcm  ym  \    the  words  iniiinate  fuch  a  feparation  as 
death  makes  between  a  father  and  a  child,  which  rends  the 
parent's  heart  in  funder,  and  is  like  cutting  oft'  a  limb  or 
member  from  his  body,  exqiiifitcly  paintul  ;    intimating, 
that  the  enforced  abfcnce  of   a   paftor   from   his  beloved 
people,  though  but   for  a  lliort  fcaf<in,  is  verv    aftli£live. 
/\h  !   how  heart  rcndinjj;  then  is  a  total  and  final  feparation 
from  each  other,  occafioned  either  by  natural  or  civil  death  ! 
C.   St.    Paul  tells*  them,  that  though  perfecutors  had  de- 
prived them   of  his  bodily  prefence,  yet  not  of  his  heart, 
for  though  not   in  body,  yet  in  mind  he  was  prefcnt  with 
them  ;  minifter  and  people,  like   true  lovers,  are  prcfent 
with  each  other  in   foul,  when  fcparated  in  body.     It  is  a 
lingular  comfort  to  Chriftians  under  perfecuiion,  that  their 
enemies  can  neither  deprive  them  ot  the  prcftnce  of  God. 
*or  the  prayers  of  their  faithful  minifters  ;  their  pravcrs 
nay  meet,   when  their  pcrfons  are  diftant,  and  they  may 
be  prcfent  in  fpirit,  in  heart  and  affe£lion,  when  at  the 
ends  of  the  earth.       3.  How  he  exprefics  his  defire  and 
Tiideavour,   his    fervent    purpofe,  and  fixed  rcfoliiiion  to 
.'ome  unto  them,  to  fee  their  face,  to  refrcfli  them,  and  be 
Tcfrcflicd  bv  them  ;     /  endeavoured  ahurdanliy  to  fee  your 
face,  but  Sn'an  hindered ;    that  is,  his  inftruments,  perfe- 
cutors, lay   in  wait  for  him,  on  the  one  hand,  and  caiifed 
fomc  diiTcinions  in  other  churches,  which  detained  him 
from  coming*to  ihem  ;    on  the  other  hand,  Satan  hindered. 
I.tarn  thence.    That  fuch  as  obltruct  the  preaching  and 
propagating  of  tlic  gofpel,  and  perfecuie  the  promoters  of 
I',   arc  Satan's  inftruments  and  minifters.      2.  That  liich 
as  do  Satan's   work,  it   is  fit  they  fliould  bear  his  name. 
Thus,  Rev.  ii.  14.   The  dc^>il /hall  enflftme  of  yu  into  prifon, 
'hat  is,  hi«  fervants  :    It  is  fit  that  maltcr  and  fervant  Ihuiild 
h.;ve  both  one  name. 

19  For  what  is  our  hope,  or  joy,  or  crown  of 
re)oicini»  ?  are  not  even  ye  in  the  prefence  of  our 
Lord  jefus  Chrifl  at  his  ctmiing  ?  20  Tor  ye  arc 
our  glory  and  joy. 


Here  in  the  clofe  nf<he  chapter',  St.  Paid  acqu.iints  the  fcliciiv.  and  increafe  out  futisfaction.  as  ihis  muft  needs  be 
TlKir.ilonians  with  the  true  reafon  wliv  he  had  f.ich  an  allowed  to  do.  Lord,  make  us  f;iithJu*  10  the  dtatli,  taith- 
endcuring  ati'eclion   for   them,  and  fuch  a  ftivcnt  d^;iire  to  *"' 


HAP.    iir. 


I.     T  H  E'S  S  A  L  O  \M  A  N  S. 


873 


.'til  to  rhee.  faithful  to  Oi»r  own  fouls,  faithful  to  our  peo- 
ple ;  and  then,  as  thrv  are  now  dur  hope  ami  joy.fo  will 
they  be  our  cr'rvn  cf  rejoicing  in  the  prefence  of  the  Lord 
J  ejus  at  his  coming.     Amen. 

CHAP.     III. 

WHEREFORE  when  we  could  no  longer 
forbear,  we  thought  it  good  to  be  left  at 
Athens  alone,  2  And  Tent  Timothrus  our  brother 
and  mini  fter  of  God,  and  our  fellow-labourer  in  the 
gofpei  of  Chrift,  to  edablifh  you,  and  to  comfort 
you  concerning  your  faith  ; 

At  the  latter  end  of  the  foregoinfi  chapter,  !it.-  Paul  ac- 
quainted the  Theflaloniani!  with  his  dflires  ai,tl  intentions, 
to  come  once  andajrain  unto  them,  but  wasal-vays  provi- 
denti.illy  hiiuiercd.  Now  here  he  gives  thfm  to  under- 
lljnd,  that  fuch  wa-.  the  fervour  of  his  affcftion  towards 
them,  that  although  he  could  not  come,  yet  htr  could  not 
forbtar  to  fend  to  them,  thotigh  he  left  himfelf  alone, pre- 
ferred their  netelFity  before  his  own  conve  niency  :  When 
xve  ciutd  no  I'jvger  f'lrbear  ;  that  is,  "  When  I,couId  no 
longer  ("atisfy  my  felf  without  knowing  your  ftateand  con- 
dition, Ichofe,  though  v.ithmuch  inconvf  niency  to  mvfelf, 
rather  to  be  left  at  Athene  alone,  in  themidft  of  my  afflic- 
tions and  tribulations,  than  that  you  fliould  be  longer 
deftitute  of  one  to  fupply  my  abfenct,  in  oriler  to  your 
confirmation  and  comfort."  See  here  a  fpecial  inflanceof 
miniderial  love  and  afFection  in  St.  Paul,  preferring  the 
church's  good  before  his  own  comfort,  and  poftponinghis 
own  convenicncy  to  their  necelliir  •  thmigh  I'imothv's 
company  was  very  defirable,  very  uecefluiry  and  ufefid  for 
him,  yet  he  denies  himfelf  to  i'er^'e  them;  Ife  though  it 
good ti  he  left  at  .■Itkens  ahne .  Obferve.  2.  The  perfon 
fent  by  him,  Timothy,  with  his  deft- rvpd  char.itter  and 
commendation,  a  brother,  that  is,  a  Chriftian,  a  believer, 
a  brother  in  C'srift;  a  minificr  of  Cod.  that  is,  a  preacher 
of  the  gofpei ;  h\-i  felh-jj-fubjurer,  or  one  that  joined  heart 
and  hand  with  him  in  the  preaching  <rf  the  gofpei  from 
place  to  place.  See  here,  a  fpecial  inftince  of  St.  Paul's 
aportolical  care  foi*  the  churches  of  Chriil,  when  he  could 
not  vifit  them  in  perfon,  he  fends  to  then»,  not  any  one  he 
could  come  ar,  bjt  the  firteil  he  could  get,  one  who  was 
nioft  likely^  through  God's  allilbnce  and  blelTing,  to  carry 
on  the  wtii  k  lie  was  fent  about  :  J  fent y^u  Timotheus  my 
ir.ither,  2-  The  greit  end  for  which  he  was  fent  unto 
them  ; 'It  was  ro  confirm  them,  and  fo  comfort  them  ;  to 
confir/n  them  in  the  faith  of  GhrilV,  and  to  comfort  them 
undrr  all  their  fn.Terings  for  the  death  of  Chrift.  The 
ftroT?-:;e(t  faith  needs  confirmation  and  eflahlifhment  ;  and 
it  is. the  n^inifters  duty,  in  tryinjf  times  efpeti.illy,  togu.ird 
his^seiple's  faith  "jp^Mi  the  ftabdity  whereof  their  ftrengih 
an-i  fafety  doth  depend. 

.3  That  no  man  fliould  be  moved  by  thefc  afflic- 
tions, p'or  yourfelvcs  know  that  we  are  appoint- 
ed thereunto. 

As  if  the  .spoftle  had  faid,  "Onegrear  end  why  T  have 
fent   Tiinoihy   among   you,  is  this,   ltd  either  upon    the 


account  of  your  own  affl  c^ions,  or  iny  fuflferiTifrs,  you 
(hduld  be  moved  from  your  ftedfaftnefs,  either  drawn  a« 
way  by  fraud  or  flattery,  or  driven  away  by  force  and  ter- 
ror ;''  that  no  man  be  moxe.l  by  thije  afficlions.  Cbfrv:, 
alfo,  The  argument  to  confirm  them  in  the  faith,  atnidft 
all  their  fufferings  and.affliflions,  and  that  is  drawn  froTi 
the  pleafure  and  purpofe,  the  ordination  and  appointment 
of  God,  concerning  their  afHirtions ;  Ye  yourflves  kno-jj 
that  we  are  thereunto  app'iifited.  Leitrn  hence,  i.That 
the  bef:  of  faints  are  fubject  to  be  moved  by  their  afflltli- 
ons.  2.  That  it  is  the  h:gh  commendation  of  a  Chrilliaii, 
not  to  fbir  or  be  moved  from  his  (ttdfaftnefs  by  the  heavi- 
eft  (hork  of  affliction  that  may  fall  upon  him  ;  That  no  man 
may  be  moved  by  tkefe  affii^ions.  i<ome  render  the  word 
appointed,  iet  as  a  mark  to  befliotat;  fome  faints,  with 
holy  Job,  are  fet  on  purpofe  as  a  mark  for  the  arrow  of 
affliction  to  be  levelled  at,  yet  then  are  they  to  keep  their 
ground,  and  ftand  immoveable;  we  honour  God  abun- 
dantly, when  we  are  immoveable  in  our  active  obedience; 
and  we  glorify  him  eminently,  when  we  are  immoveable 
in  our  pullive  obedience  ;  when  we  Hand  to  it  in  the  midll 
of  fufferings,  and  are  no  more  moved  either  by  cosvardice 
or  impatience,  than  a  poft  that  is  (liot  at.  This  is  the 
glory  of  a  CInifli.in,  and  his  great  duty,  and  it  is  the  glory 
of  God,  and  his  certain  due.  3.  That  believers  are  under 
a  divine  appointment  from  God  himfelf,  to  undergo  trouble 
and  affliction.  The  ultimate  dpflination  of  believers,  is  to 
reft  (God  hath  not  appointed  them  unto  v^rath,  hut  to 
oh\»\n  fiilvationj  .•  But  the  internifdiate  deflinaiion  of  ilicin 
is  to  trouble  and  affliftion,  in  order  unto  rtft,  and  to  pre- 
pare them  for  that  refl.  Seeing  then  that  afflictions  are 
appointed  to  us,  and  we  appointed  to  them,  feeing  there  is 
a  decree  of  GimI  concerning  them,  a  decree  as  to  the  ma'ter 
of  them,  as  to  the  time  of  them,  when  they  fli.illcommence, 
how  far  they  fliall  advance,  how  longthty  flial!  continue, 
ieeing  every  thing  in  affliction  is  under  an  appointment  ; 
how  metkand  humble,  how  patient  and  fiibmimve  ought 
the  Chrii'iians  fpirit  to  be  under  them?  And  with  what 
lleadinefs  of  expectation  may  and  ought  he  to  look  up  to 
heaven  for  a  fancciiied  ufe  and  improvement  of  them  ?  Let 
no  man  be  tnovtd  by  ^^ic^i^KS,  &c. 

4  For  verily  when  wcrwere  witii  you,  we  told 
you  before  that  we  (hould  fuffcr  tribulation;  even 
as  it  came  to  pafs,  and  ye  know. 

Our  apoflle  informed  the  Theflilonians  in  the  foregoing 
verfe,  withthe  purpofe  and  degree  of  God  conrerning  the 
afflictions  which  were  before  them  5  in  this  verfe  he  appeals 
to  themfelves,  as  ro  liis  ow  nfincerity,  in  acqii:iinf:ngih'ni, 
at  their  firft  converlion,  that  iliey  mi:fV,  through  tnany 
tribulations,  enter  into  the  kingdom  of  God,  ant!  it  canie 
to  pnfs  acctirdingly  ;  u'/vji  ive  were  with  you,  f,»vs  I'-e 
apoftle,  ive  told  yiu,  before  it  come  to  pafs,  that  -uefkouH 
fitter  tribulat:  31,  and  it  fliorily  after,  ci.m'to  pafsa^'e  told 
you  L^arn  h"nce.  Tint  it  is  the  duty  of  the  minirters 
of  Chrift  to  give  tinriely  warning  of,  3n<l  to  acquaint  youn;; 
converts  early  wiih,  the  pleifure  of  God,  to  exercfe  all 
that  belong  to  him  with  the  crijfs,  with  variety  rf  afJfitr- 
tions;  t/:ah;  and  .'"iifLring'-  befoiethcy  "ji::?,  that  fo  they  . 
5  S  raay , 


S74. 


I    THESSALONIANS. 


Chap.  hi. 


msy  not  Aiimblc,  nor  be  cflTcncfcd  at  thrm  v»hcii  thev 
come.  1  he  linrerity  of  our  apolUe  i>  here  very  reniHi  k- 
able  ;  when  he  c^ime  firft  to  preach  the  golpel  at  J  hefl'j- 
lomca,  hi  did  noi  flatter  iheui  viith  the  expe^aiion  of  an 
r.nrrblv  paradife  of  pleaiure,  but  told  them  plainly  tliat 
Chriftanity  had  a  trufs  attending  it,  that  a  luffering  hour 
uuald  come,  and  they  mutt  expeit  ii  ;  uihen  we  •w^ri-nuith 
y-'iu,  lue  tt^ld  y(,u  that  'jji  fhriuid  fuffcr  tribuliilion.  Learn, 
2.  That  when  Chridians  have  had  timely  notice  fiom  the 
minifters  of  Cuid,  and  from  the  word  of  God,  of  approach- 
ing trial  and  troubles,  before  ihey  come,  they  ought  to 
fore-arm  themfelves,  and  not  to  faint  or  fitik  under  them 
when  they  come,  much  lefs  to  forf.ike  religion  becaiife  of 
them,  but  to  continue  ftrdfaft.  knowing  that  the  heavier 
the  crofs  is,  the  weightier  will  their  crown  be  ;  for  afflic- 
tion, there  ii  glory;  for  lightaffliclion, a  weight  of  glory, 
und  for  light  isffiidJion,  -which  is  but  f(jr  a  m'/inent  ^  a  far 
tncre  exceeding  and  eternal  weight  of  glory,  2  Cor.   iv.    17. 

5  For  tliiscaufe,  when  I  could  no  longer  forbear, 
I  fent  to  know  your  faith,  left  by  fome  means  the 
tempter  have  tempted  you,  and  our  labour  be  in 
vain.  6.  But  now  when  Timothcws  came  from 
you  unto  us,  and  brought  us  good  tidings  of  your 
iaith  and  charity,  and  that  ye  have  good  remem- 
brance of  us  always,  defning  greatly  to  fee  us,  as 
wcalfo  to/ecyou.: 

Oh/erve  here,   i.   One   fpecial    end  why  St.  Paul  fent 
Timothy  to  Theflalonica,  it  was  to  know   their  faith,  that 
is,  their   coriftancy  in   the  faith;' for  he  had    a  fear  upon 
him,  left  Satan  the  tempter  had  taken  occafion,   from  the 
prefent  perfecution  they  were  under,    to  turn  them  from 
Chriftianity  ;    and  that  by  their  yielding  to  his  temptation, 
and  apoftatizing  from    the  faith,  his  labour  in  the    gofpel 
had  been  in  vain  amongft  them.   Here  nnte.  That  the  faints 
perfecinions  arc  called  temptations,  and  afcribed  to  Satan 
the  tempter,  who,  by  hijminiflers  and  inftruments, endea- 
vours to  hinder  the  progrefs  of  the  gofpel,  and  by  perfc- 
cutions,  to  terrify  and  turn  men  from  the  profefliou  of  it. 
t/ote  farther,  that  there  is  an  holy  jealoufy  in  the  minds  of 
the  fai'htul   ininifters  of  Chrift,  who,   though  they  hope 
the  belt,  are  apt  to  fear  the  worft,  with  reference  to  the 
poor  people,  left  they   fliould   run  in  vain,  and  labour  in 
vain  amongft  them  ;  for  though  their  labour  fliali  not  be 
in  vain,  with   rtfpeft  to  themfelves,  their  reward  is  with 
the  Lord  (the  careful  nurfe  ftiall  be  paid,  though  the  child 
dies  at  the  breaftj  yet  with    refpeft  to  their  people,  they 
may  be  in  vain,  yea  worfe,  for  a  teftimony  againft  them, 
St.  Mark,  vi.    n.   Chftrve,  i.   How  happily  the  apoftle's 
fear  was  prevented,  touchmg  thefe  Thiflalonians,  by  the 
return  of  Timothy,  and  ihegood  tidings  which  he  carried 
along  with  him,  of  the  ftedfaftnefs  of  their  faith,  of  the 
fervency  of  theirchariry,  of  theirparticular  refptd  to  him- 
fclf,  having  always  remembrance  of  him  in  their  prayers, 
and  (paking  a  refpeclive  mention  of  hisminifterial  labours, 
and  diligence,  and  this  always  when    they  had  occafion  to 
Ijieak  of  him.     And  laftly,    By  their  p.iflionaie  and  im- 
patient defire  to  fee  hiBi(ro much  theoriginal  wordfignifies) 
tu  vhifh  he  .adJ^,iliat  his  delire  was  no  lefs  ardent  to  fee 


them,  though  the  providence  of  Cod  had  hitherto  hinder- 
ed hifii.  Learn  hence.  That  the  bt-ft  tidings  w  hich  can  ba 
brought  to  (he  ear  of  a  faithful  minifler  of  Jefus  Chrift,  it 
this,  ']  bat  his  people  are  found  and  iltdfaltm  the  faiib, 
maintaitiers  of  charity,  and  promoters  of  good  work',  and 
do  accotnt  higlily  of,  and  honourably  e'ftcem  the  ininifters 
and  anili;fladors  of  Jefus  Chritl  :  Tim'ilhy  brcugbt  ui  gotd 
iiaings  of  your  faith,  charity,  and  kin  J  remembrance  (if  ut. 
learn  farther.  From  the  Thtflaloniars  fervent  defire  to 
fee  St.  PaMl,  and  he  to  fee  them,  that  Chriftian  love  doth 
earneftly  long  to  evidence  itfelf  in  Chriftian  fellowship,  and 
paflionately  deliresthc  communion  of  faints,  for  the  mutu- 
al comfort  and  fpiritual  advantage  of  each  other;  the 
Jweeteft  privilege,  next  to  communion  with  God,  is  com- 
munion with  his  faints.  O!  What  a  pleafure  is  it,  to  be- 
hold the  beautiful  and  blrflVd  graces  of  the  holy  Spirit  of 
God,  fparkling  and  flilning  in  each  other,  exciting  and 
quickening  one  another,  ncc)'.iaijitingeach  other  with  their 
experiences, and  making  known  to  each  other  their  grief', 
their  doubts  and  fearv !  No  wonder  then  that  the  Thefla- 
lonians  defired  fo  paflionately  to  fee  St.  Paul,  and  he  as 
earneftly  to  fee  them. 

7  Therefore,  brethren,  we  were  comforted  over 
you  in  all  our  .\ffli£lion  and  diftrelt  by  your  faith: 
8  For  now  we  live,  if  ye  ftand  faft  in  the  Lord.  9 
For  what  thanks  can  we  render  to  God  again  for 
you,  for  all  the  joy  wherewith  we  joy  for  your  lakes 
before  our  God  ? 

In  thefe  words,  our  apoftlt  declares  the  tranfcendant  joy 
and  overflowing  coniVort,  which  was  found  in  his  loul, 
upon  the  know  ledge  he  had  received  of  the  conftancy  and 
ftedfaftnefs  of  the  faith  cf  thefe  TheffiiJlonians  :  -we  were 
comforted  in  in  our  affiiiHi'tn  hy  y  Mr  jaith :  Of  all  comforts 
which  the  people  of  God  can  afford  to  the  minifters  of  the 
gofpel,  thers  is  none  comparable  with  that  which  refults 
from  the  unfainting  perfeverance  in  the  faith,  and  theun- 
blameable  holinefs  of  their  life.  No  comfort  can  be  greater 
than  our  people's  gracious  derBeanour;  thi'  put  a  kind  of 
new  life  into  St.  Paul,  in  the  nudft  of  all  'heforrows  and 
fufferings,  the  afflidiinn';  and  pTfccuiioiiN  he  underwent. 
Now  ye  live,  fays  he.  ifyeftandfafi  ;n  the  Lord,  that  is,  a 
life  of  joy  and  comfort;  or,  we  live,  that  is  it  will  be  a 
mean  to  prolong  our  life,  as  well  as  add  to  the  comfort  of 
it;  and  the  contrary  tends  to  the  ftionening  of  our  days. 
Thofe  that  do  impair  the  cheerfulnefs  of  their  minifters 
lives,  fuch  as  deaden  their  Ipirits,  and  break  their  beans, 
by  their  obftinatc  non  coihpliance  with  the  rule-  ot  the 
golpel,  are  no  better  than  murderer  in  the  account  of 
God.  If  minifters  may,  as  all  other  perfon*  do,  v;ilue 
their  lives  by  the  joy  and  comfort  of  them,  then  may  they 
fay,  with  the  great  apoftle,  "  We  live,  as  we  fee  any  of  our 
people  f fund  feif}  in  the  Lord;  and  we  die,  as  we  fee  others 
ftick  tjft  in  their  fins."  Olfe've  farther.  How  hignly 
thankful  the  apoftle  was  to  God,  and  what  unfpeakable 
priile  he  render"-  to  him,  for  adminiftering  to  him  this 
occafion  of  joy,  by  the  conftancy  and  perfeverance  of  the 
Chriftians  faith  at  Theffalonica  ;  What  thanks  can  vie  ren- 
der to  Cod  for  you,  and  f<,r   all  the  joy  wcrcwith  -we  joy  for 

yijur 


Chap. 


in. 


I.    T  H  E  S  S  A  L  O  N  I  A  N  S. 


87, 


yturfikfi?  The  faithf;il  miniftpps  of  Chrift  thmk  that 
their  hearts  can  neverfnfficienilv  be  carritdforih  inthan- 
fuliiefs  to  God,  for  the  ticcefs  of  iheir  lal)oiir  in  the  lives 
of  their  people  :  l^ha:  thanks  can -mc  rtnJgt  p  AMfheh.id 
faid,  "  I  can  never  bf  fuffitienily  thankful,  nor  I  can  ne- 
ver fully  exprefs  my  thsnktulnefs  to  God  for  this  honour, 
this  favour,  this  benefit,  that  any  one  foul  Ihould  be 
brought  home  to  G-)d  by  my  nriinirtry,  much  more  that  a 
Chnltian  church  (hould  h  ■  planted  by  my  endeavours  at 
TheflTilonica  ;  and  that  Gjd  (ho(tld  keep  them  fteady  and 
ftedfall  in  fhuking  times,  and  fupport  them  under  fuch 
persecutions  and  trials  as  would  (hockanordinary  patience 
and  court  incy  ofnmid:  O!  {/hat- thanks  cah  I  render  to 
Cod  for  th'sjay  ?" 

10  N'ight  and  day  pray injT  exceedingly  that  we 
Tn'i^ht  fee  your  face,  and  might  perfett  that  which 
i*  lacking  in  your  faith. 

Oh/rrvt  here.  How  abonr^'ing  St.  Paul  was  In  the  duty 
of  prayer  for  the  Theffilonians  ;  his  prayer  was  afllduous 
and  conltant,  night  and  Jay  ;  it  imports  frequency  andcon- 
ftancy  in  performance  of  the  dnty.  Luke  iii.  37.  His 
prayer  ;<lfo  was  very  fervent  and  affectionate, /"rav/wi^'  ex- 
ceeJinply,  pxceflivcly.  as  the  world  will  bear  :  Spiritual  af- 
ft(ftionf  are  ftrong  and  vehement.  A'o/(f  iiere,  the  admi- 
rable pattern  which  St.  Paul  Cets  before  all  the  bifliopj  and 
pallors  of  the  church  to  ths  end  of  the  wo -Id,  nimciy,  to 
be  much,  vei-y  much  in  prayer,  to  abound  m  this  duty. 
Ohferve  farther,  The  fuhjf£t  matter  of  St.  Paul's  prayer, 
Tnat  he  might  fee  their  face,  and  p-  ffi-f}  vjhat  -Mas  yet  lack- 
ing in  their  filth.  Here  nAe,  fhar  St.  P.iul's  (horf  ft.y 
among  the  ThelTiIoni^ns,  when  he  firft  pl.-nted  'he  gofpfl, 
did  not  permit  fo  full  and  complete  an  explrc.ition  of  the 
matters  and  mylleries  of  Chriii'ani'v,  as  the  apoflie  did 
delire  ;  he  therefore  prays  that  God  would  brilig  him  again- 
amonglt  th-m,  that  he  might  fupply  what  was  w  anting  iu 
their  taith.that  he  mi(iht  inrreafe  their  knowledgf  .cor.firm 
theirfaith, inflame  their  love,  excite  their d.-fires,  quitken 
their  endeavours,  and  carry  on  thn  good  work  10  perfec- 
tion in  them,  of  which  G>jd  h.id  laid  th-^  foundation  by 
him.  Learn  hence,  i.  That  even  in  the  faith  of  the  molt 
renowned,  as  well  as  of  the  new  converted  Chnlliaus,  there 
i"  fome  dt-ficiencv  and  dcfeft.  2.  That  one  great  end  of 
the  fiiiBiftry  of  the  'a  ord  is,  t»  ht  Ip  faith  forward  towards 
prrfeftion  ;  that  which  wa^  the  iiiltrument  to  beget  faith, 
i*  alio  the  mean  of  incre-nhiig  and  cottirmiiig  11,  namely, 
thi.'  ordinances  ot  G>'d  in  general,  and  the  miniltry  of  the 
■word  in  particular.  A-  faith  comeih  hv  hearmg,  (o  is  it 
confirmed  by  he.i ring  alfo  :  Longing  t'<  fc  yr^ur  fuce,  thai 
Wf  rniijht  p'-rfdf  luhat  is  lucking  in  ytur  faith. 

11  Now  God  hiiiifelf  and  our  Fafher,  Itnd  bur 
Lord  jefus  Ghrift,  dire£l  our  way  unto  you. 

\fJs  here,-  I.  An  itn;4icit  .ick'iov. Ifiig^m'^nt  that  our 
jouina-s  inttndcd,  and  \-iliti  defigucd  to  be  given  to  our 
Inends,  are  not  in  ciir  po  ver;  but  under  the  direetion  of 
Cod  ;  we  cannot  vidt  a  li  lend  .when  m^  pleaff-,  but  when 
God  vill  g've  US  Ic-ive:  ao  are-not  in  our  o  vn  liilpol'al, 
but  Goil's.     Accordingly  here,  ijt.    Paul  be^s  of  Ouu   10 


dired  his  wav  iinto  /Acm.that  all  ohrtach's  and  impediments 
being  removed,  the  providence  of  God  might  direct  him, 
as  in  a  right  l:ne,  unto  them,  as  the  original  word  import^, 
2.  The  perfons  whom  he  directs  his  prayers  to,  for  this 
mercy,  to  God  and  Chrift.  \\l\\fTe  note,  Thar  Chrift  is 
invocated  as  well  as  the  Father, he  is  thertfort  G.)d.is  well 
as  the  Father  ;  becaiife  ihi.s  invocation  of  him  by  all  per- 
foils  prove  him  omnifcient,  fearching  the  hearts  of  men, 
and  all  omniprefent, being  with  hispei.ple  in  all  ptices;  and 
conlequently  proves  our  Lord  Jefus  Chrift  to  be  truly  and 
undeniably  God. 

12  And  the  Lord  make  you  to  increafe  and 
abound  in  lovcone  towards  anothcr.and  towards  all 
men  even  as  wc  do  towards  you  : 

Still  our  apoflle  perfeveresin  pr3ycr,on  the  behalf  of  his 
beloved  rhefTalonians;  and  the  particular  mercy  he  prays 
for,  is,  I  heir  abundant  increafe  in  1  he  urate  and  duty  of  love, 
firff  amongft  themfelves and  theirft-IIow  brethren  in  Chrift 
all  Chriftiansfar  and  near;  nex'  tow.irilsall  men, heathens, 
and  infidels,  their  bi  tter  and  bloody  peifc  cur  ors  not  excepted 
Where  note,  The  true  property  of  Chnftian  love  ;  it  is, 
(i.)  A  brotherly  .-iff  tflion,  which  every  true  Chriftiari 
chiefly  bears  to  all  his  ft  How-members  in  Chriff, for  grace 
fake;  and  (2.)  A  gracious  propenfi'v  of  heart,  which  a 
Chriftian  bears  for  God's  fakV;  to  all  mjnki!id,\s  hereby  he 
wills,  and  to  his  power  procures  all  good  for  them.  And 
the  Lord  make  you  la  increafe  and  ah'  und  in  I  ve,  Sic. 

13  To  the  end  he  may  eUablifh  your  hearts  un- 
blameable  in  holinefs  before  God  even  our  Father 
at  the  coming  of  our  Lord  Jelus  Chrill  with  all 
his   faints. 

Here  a  particular  and  fpecial  reafon  is  afllgned,  why  he 
pr.Tyed  fo  fervently  for  their  abounding  in  l:ve,  namely,  in 
order  to  their  eftablilhmeiu /n/iy//A  end  hoinfs ;  teaching 
u^.that  as  true  love  evidences  the  ct-exiftence  of  all  graces, 
fo  it  gives  ffabiliiy  and  tftabliHinient  to  all  graces.   Ijarn 
hence,  1.  That  grouthin  giae  is  accompanied  with  ilabi. 
\ny  h'jlh  in  faith    and  hjlinrfi.      2.     That    a    g^nenl    av.d 
abounding  chanty,  being  that  by  which  we    bt-conie  mot 
like  unto  God,  tends  cxceetlinglv  to  our   edablillunent  in 
all  grace, aind  renders  ut  iinlLimeable  bf,reG'>d,ai  the  ap- 
pearance of  Chriff.      3.    '1  hat  there  will  be  no   pofTibdity 
of  appearing  U'lLimeable  bfforc  Chr^ltai  his  ciming,  with- 
out the  love  and  pr.cfice  of  univerfal  hi  lint  f:  in  ourCbrif-. 
liaii  coiwfe.  4.  That  the  perfect  t.g  <  f  a  fiint'i  grace  ,,..nd 
r(iid--'ring  hnn  altogether  n>i/'A/r?.'».-.^/r,  wiihbuf  lpi>;  or  i'li- 
per'fttioii  in  grnce  and  holintis,  is  rr-iervfd  unil  Cnrifl's 
cciiiing  :    Then,  and  not  till  ihen,   fliall   our   hi. lint  f.-,    he 
pfrteiTrfd,  our  love  improved  to  a  fer.;phini's  l.k^.H'  Is,    all 
l)orniiig  ;    then  ihall  we  obey    with   vigour,   piaife   with 
cheerfulnefs  cirlight  in  God  alinve  mevi'me,  ftar  hini  with- 
out toriiieint,  irull  him  wuhoat  dclpindency,   ftrve    him 
wjthiMr  lalTitULJe  and  we.Trinefs    without  intern, piini;  or 
diflr.ift  t)n,  ami  be  perfectly  Ike  untohiin,  a^  wtll  in  lioli- 
jielb  xs  in  bappin*  !s,  ai.  well  m  pimty  as  imiiionaliiy , 

Crme  then  Lord  d,\un  lome^ 

fji  lake  me  ;</  to  ihce. 


5S.2 


C  H  A  P 


H-b 


I,     T  H  E  S  S  A  L  O  N  I  A  N  S. 


C-HAP.    VI, 


CHAP.     IV 


r 


Uorld:   This,  fay:  ihecjioQie  here,  willpleafe  God,whea 
,  /-    ,  •         -•      ye  abound  rrnre  and  mere, 

■nr^mwin  thercmammf,  p.irt  of  ///:.?•/'■/■,••,  ■ 

../  tnthc  Thc[i.\omzn\  fcvnnldul^a  and        =   Foryeknow  the  commandments  we  gavcyo« 
unth  -which,  an  with  fovL-iy^eweli  of  invaluable  ^X  ^^^^  "LoxO.  Jcfus. 

to  adorn  ihcir    Chnflian   converfa-        Hereourapoftlefubjoinsa  reifon.  toenforcehisforefro- 
inji;  exhortation  ;    what  he  now  n  quired  of  ihcrn,  was  no- 
thing bjt  what  at  their  lirrt  conver'.ion   to  ChnUiinity  he 
I'RTIIERMORE  then  wc    b.-reech  you,  brc-    |,,(i    cotnmamled  them,  and  that  in  the  name,  and  by  the 
thrcn.  and  txliort  you  by  tlic  Lord   |cfiis,    that    authority  or  Jel'ns  Chrdt,   to  be  pert"orni-d  by  them  ;  fo 

that  they  were  not  his  command  ,  but  Chrift's  by  him, 
and,  as  fiich,tobe  efteemed  ol  them.  Learn  hence.  That 
the  ii'illruaions  and  rules  for  an  holy  lit'e.hiid  down  by 
.he  apollles  before  the  churches,  are  to  be  lodkrd  upon  at 
.he  conisnandnients  of  Chriit,  a'i  being  dichited  by  his  Spi- 


gracei 

p'ice,  thry  xicre 

t;on. 


as)<' have  tcccived  of  us  how  yc  ouglu  to  walk, 
aiid  to  p'iCafe  God,  fo  ye  would  abound  more  and 
nioie. 


it,  and  delivered  by  his  authority,  and  as  fuch  to  be  re- 


in thcfc  \vrrd5,'\e  have  a  gener.nl  exhortntion  G,iven  to 

the  Thelfalonians.  That  according  to  the  dodlrine  and  in-    ^  ., ^   ..  ,   ^ ,  _ 

junctions   formerlv  given  them  for   .in   holy  converfatioii  eived  of  them,  and  obeoed  by  thera. 

imtabletothegofpel.they  would  makcittheircare.nd  en-  ^         for  this  is  the  will  of  God,  a/n  your  fane- 

deavour  to  abound  more  and  more  in  theexerc'.le  of  piety,  .    o                             n       ii    in    ■     r         r       •       • 

andoutaripthemfelvcsindoingtheirduty  toward.Godand  tificat.on,  that  ye  Ihouldabaain  from  fornication  : 

one  another  :    H'c  kficch  you,  brethren,   and  exhort  you  4   That  every  one  of  you  fliould  know  how  to  pol- 

hy  th^  Lord  JefuSjkc.     Where  woff,  I.   With  whjt  ^;reat  ftfs  his  vcffcl  in  fanflification  and  honour  :    5  Not 


condefcenfion  and  carncll.icfs  St.  Paul  .TppHes  himfcif  to 
them  ;  he  Hylesthem  his  brethren,  and  exhorts  and  be- 
feeches  them.  The  mindlers  of  Chrill  vnuil  not  only  be 
teachers,  but  befeechers  alfo,  meekly  and  affectionately  in 


in  the  luft  of  concupiicence,  even  as  the  Gentiles' 
which  know  not  God. 

This  is  the  will ',/ God,  even  your  fan^'Jiratinn;    that  if, 
this  is  the  will  of  God,  eminently  and  eiiiphaiically  revealed 


ireatinirperfons  to  be  kind  to  themfclves,  anti  comply  with  ,     ,      ,^,     o-        „,,.,-<         .  u  ,i 

their  prefent  duty.      Yet,  «i/f,  2.  With  what  amhority  he    m  his  word,  that  Chnftians  niould  be  holy  an.i  pure,  chalte 


and  clean;  not  indulging  themfelves  in  thofe  impure  and 
filthy  lufts  of  the  flefh.  fornication,  and  al!  manner  ot  un-- 
cleannefs,  which  the  Gentiles,  who  knew  not  the  trueCioJ, 
favingly,  were  addicted  to,  and,  in  a  moft  beailly  manner, 
guilty  of;  but  that  every  one  Ihould  know  how  to  poflefs 
and  make  ufe  of  his  body,  and  all  its  members,  as  the  vef- 
fel  and    inftrument  of   the  foul,   in  htdinefs  and  iionoiir. 


I 


backs  his  intreaty,  he  befeeches  and  exhorts  by  the  Lord 
Jefus,  that  is,  in  the  name  of  the  Lord  Jthis,  and  by  his 
authority,  and  for  his  fake  ;  fo  that  he  that  ilefpifeth  the 
gentle  exhortationtof  Chrift'sminifters.delpifeth  not  men, 
but  God  ;  as  the  authority  of  a  prince  is  (iefpifed,  u  hen 
his  m(.irai,es  by  his  ambalTadors  are  rejected.  3.  The  ge- 
neral and  coniprehenfive  duty  which  they  are  exhorted  to 

namely,  to  walk  fo  as  to  pleafe  Gad  in  their  daily  conver-  A'<"f  here,i.  How  theapoftledelcendsfron.  general  to  par- 
fation,  to  be  f  und  inthe  practice  of  all  the  duties  and  vir-  "^ular  duties  :  He  exhorted  the  1  hellalonians,  ver.  1 .  1.1 
tues  of  a  good  life.  Whereoh/irve,  That  St.  Paul  inthe  the  general, to  walk  lo  asto pleafe  God  ;  hereheexhorteih 
courfe  of  hisminiftry,  did  not  only  explain  and  unfold  them  in  particuUr,  to  purity  and  chaltity,  both  of  heart  and 
olpel  myfteries  but  urge  and  enforce  moral  duties  :  Ye  life,  and  to  watch  againO  all  the  violent  eruption;  of  con- 
it- rfferc;f(/!//«//!'o-.wje  om^/;/ /o -.Wi.  This  muft  be  a  cupifceuce  in  their  earthly  members, ;  teaching  us,  that  the 
minifter'scare.to  acquaint  his  people,rhat  as  the  privileges  Hiiniflers  of  God  mult  not  faiisfy  themlclves  with  giving 
of  Chrlftianitv  are  very  great, fo  the  duties  it  requires  are  general  exhortations  to  a  good  life,  but  mult  treat  of  par- 
Arict  and  exact  ;  and  ihofe  which  we  call  mora!duties,arc  licular  fins  and  duties,  and  aideavour  to  put  men  upon  tiie 
an  integral  part  of  our  religion  ;  he  that  is  not  a  moral  pradice  of  the  one,  and  to  reclaim  them  from  the  other  ; 
man  is  no  Chriftian  ;  let  us  pre.ich  and  prefs  fecond- table  thus  doth  our  apoftlc  here.  2.  The  particular  duty  ex- 
duties,  with  arguments  drawn  from  the  hrft,  namely,  that  honed  to,  fanftihcation  ;  a  comprehenfive  word,  and  of 
they  be  performed  in  humble  obedience  to  the  command  large  extent  ;  in  the  general,  it  conliftsin  a  conformityof 
of  God,  and  with  a  llngle  eye  at  the  glcry  of  God,  .ind  our  natures  to  the  nature  of  God,  and  of  a  conformi.ty  ol 
from  an  inward  principle  of  love  to  God, and  then  we  cm  .  our  lives  to  the  will  of  God.  In  particular,  fai.d.ficaiion 
never  preach  up  morality  too  much,  nor  our  people  prac-  here  ftands  in  oppofnirn  to  all  bodily  undcannef-,  as  the 
life  it  too  much.  Lailly,  The  apoRle  exhorts  them  to  next  words  do  plain'y  (lie w,r/»d/jfy7j(;//W  ^;/;/?rt;« /row /sr- 
abound  more  and  more,  that  is  in  grace  and  hoiinefs  ;  nicaticn,  that  all  filthincfs  and  uncleannef.  conirary  to 
Chrilluns  are  to  be  thankful  for,  but  not  fatisfied  with,  chaftity;  intimating  to  us,that  as  there  are  noliiu  that  hu- 
their  prefent  nieafures  of  grace  received  ;  God  allows  u.s  man  nature  is  more  inclined  to, than  the  lufts  ot  the  flem; 
libeiMytoenlar'rfourd.firesafteraiiabnndanceofhisgrace  fo  there  are  do  fins  that  a  Chriflian  Ihould  more  guard 
an.'  happy  is  it°Ahere  there  is  found  an  holy  covetoufnefs  againft.and  ftrive  to  mortify  and  fubdue.as  being  contrar--- 
goioi-  along  with  the  grace  of  God,as  there  isan  infatiable  to  that  purity  of  nature  .'.nd  life  which  the  goiptl  direct  . 
fuvet'oufnefs  gcing  along  with  the  gold  and  treafureofthis    and  the  holy  Spirit  alfifts,  unto.    7,.  The  argument  which 

our  apoftle  here   ufcs  to  enforce  his  exbortajon   to  purity 

and 


1 
I 


ClIAl'.     iV. 


r.     T  H  E  S  S  A  L  O  N  I  A  N  S. 


^n 


and  ho!inef»,  This  Is  the  •wUI of  GcJ:  it  is  both  the  com- 
mand of  God  that  we  (iiniil.i  be  holy,  and  the  will  of  God 
to  make  us  holy  ;  new  the  iignification  of  Cod's  will  nui.'.ht 
to  be  a  fiifficieiit  inducement  to  us  to  defire  it,  and  endea- 
vour after  it.  This  is  the  vjill  of  God,  even  ytur  funHifi- 
ralior.,  &c.  4.  The  remedy  prefcribed  againft  all  bodily 
uncleannefj,  and  that  is,  a  careful  prcfervinj;  the  velTcrl  of 
the  body  free  from  all  flelhly  pollution,  and  in  that  mea- 
I'ure  of  purity  and  chaflity  which  is  fuitahle  to  the  honour 
put  upon  it  by  God,  in  being  made  a  temple  for  the  Holy 
Ghoft,  That  ivn-y  onejkould  know  h'nu  to  p'lffys  hisveffi-l  in 
far.Sfificathn  ar.d'innour.  Where  ohferve.  The  title  given 
to  our  body,  it  is  called  a  v<y/t/;  it  is,  firft,  the  Spirit's 
vefTtl,  he  refides  in  it  as  in  his  temple  ;  and  accordingly,  it 
fcems  to  be  an  allufion  to  the  confecrated  vefTels  of  tlie 
temple,  in  which  a  more  than  ordinary  cleanHefs,  and  pu- 
rity was  found  :  Secondly,  It  is  the  foul's  veflel,  it  is  its 
vciTel  or  receptacle,  in  which  for  a  time,  it  is  preferved  ; 
and  it  is  the  initruinent  of  the  foul,  by  which  it  afts  and 
perforins  its  office  and  fun<flion.  Nosv,  it  is  every  perfon's, 
every  min  and  woman's  duty,  topoflefs  their  body,  and  to 
be  mafters  of  it,  not  to  be  pofTelTed  by  it,  or  enflaved  to  it, 
but  to  keep  it  in  fuhjeftion  to^  and  as  the  inftrument  of  the 
foul;  the  body  is  God'scurious  wotkmanfhip,  it  is  Chrift's 
precious  purchafe,  it  is  the  foul's  receptacle,  it  is  the  Holy 
Ghoft's  temple  :  therefore,  to  be  kept  holy,  pure  and  clean 
like  the  confecrated  velTeh  of  the  temple.  5.  Our  apoftle 
exhorts  the  Theffalonians,  not  only  to  abllain  from  the 
outward  att  of  uncleannefs,  but  to  mortify  and  fnbdue  the 
inward  litjr  of  concupifcsnce,  ver.  5.  or,  as  the  word  figni- 
fies,  the  feverilh  fit,  or  violent  palfion  of  burning  defire, 
■which  bi'ileth  within,  through  all  the  members  of  the  bo- 
dy without.  There  is  a  divine  art  in  the  exercife  of  chal- 
tity,  and  no  fmall  fkill  required  to  keep  a  man's  foul  and 
body  free  from  flelhly  uncleannefs  ;  in  order  to  which,  in- 
ordinate defires  mull  be  refifted,  the  outward  fenfes  guard- 
ed, enticing  and  enfnaring  objffts  avoided,  wanton  com- 
pany declined,  meat,  drink,  and  ileep,  foberly  ufed,  our 
lawful  callings  diligently  followed,  the  firlt  motions  to  un- 
cleannefs fupprtlTed,  prayer  to  God  renewed  ;  and,  if 
thefe  prevail  not,  msrriage,  God's  fpecial  remedy,  holily 
made  ufe  of.  Thus  maj  Chrirtians  poffffs  their  vejjcls  in 
fan^ification  and  honour,  not  in  the  lufls  of  concupifcence. 

6  That  no  man  go  beyond  and  defraud  his  bro- 
ther in  any  matter ;  Becaul'e  that  the  Lord  is  the 
avenger  of  all  luch,  as  we  alfo  have  forewarned  voii 
and  tellified.  7  For  God  hath  not  called  us  unto 
uncleannefs,  but  unto  holinefs.  8  He  therefore 
that  defpifeth,  delpifeth  not  man.  but  God,  who 
hath  alfo  given  unto  us  his  holy  Spirit. 

Here  we  have  another  pofitive  duty  prefFed  upon  the 
Theflalonians,  in  which  a  great  part  of  their  fanaification 
or  holinefs  would  difcover  itfclf,  namely,  juftice  and  equity 
in  all  their  dealings,  man  with  man.  Theffalonica  was  a 
city  of  great  trade  and  mprch.mdife  ;  therefore,  the  apof- 
tle directs  them,  in  their  trafJlcand  commerce,  neither  by 
fraud  nor  force,  to  over  reach  and  go  beyond  one  another  : 
And  the  apoftle  faying,  Let  none  go  beyond  or  defraud  his 


brother,  that  is,  his  fellow  Chriflian,  doth  not  fuppcfe  it 
lawful  to  defraud  filch  as  were  not  their  brethren,  but  on- 
ly let  them  fee,  that  for  Chrillians  to  defraud  and  che.it, 
to  over-reach  and  go  beyond  one  another,  wcnld  be  a  very 
great  aggravation  of  their  crime,  feeing  the  laws  of  their 
religion,  as  well  as  the  light  of  nature,  condemns  all  fucli 
injuftice  and  dilhonefty;  And  accordingly,  ihe  aimllle  adds 
a  rcafon  to  enforce  his  exhortation,  drawn  frrni  the  dread- 
ful effect  of  all  fuch  (ins ;  namely,  that  it  eypofes  and  lays 
open  the  guilty  perfon  to  the  direful  vengeance  of  God  : 
The  Lord  is  the  avenger  of  all  fuch.  Learn  hence,  j.  That 
the  wifdom  of  God  has  varioufly  difpenfed  the  gifts  of 
providence  to  mankind  ;  to  fome  more,  to  others  lifs  ;  to 
fome  in  one  kind,  in  others  in  another;  fo  that  iiic'n  can- 
not live  without  mutual  commerce  one  with  another.  2. 
That  there  is  luch  a  covetous  and  infatiable  defire  of 
wealth  in  the  heart  of  man,  that  little  regarding  the  mea- 
fure  of  worldly  things,  which  God  has  difpenfed  unto  him, 
he  lies  at  catch  to  take  all  advantages  of  his  neighbour  in 
matters  of  commerce,  and,  by  defrauding  and  over-reach- 
ing him,  feeks  to  encreafe  his  own  worldly  eftatc  with  im- 
pairing of  others  :  Let  no  man  go  heyor.d  his  brother  :  The 
apoftle  by  forbidding  this  evil,  plainly  fuppofes  man  to  be 
very  prone  and  ready  to  fall  into  it.  3.  That  the  fin  of 
injuftice  in  traffic  and  commerce,  is  fo  very  heinous  in  the 
fighfof  God,  that  fuch  men  as  are  guilty  of  it,  without 
repentance,  muft  never  expedt  to  efcape  the  vengeance  of 
God,  either  here  or  hereafter;  God  is  the  averager  of  all 
fuch.  Ohferve  next.  The  reafon  urged  by  St.  Paul  to  en- 
force his  foregoing  exhortations  to  purity  and  juflice. 
The  firft  is  taken  from  the  defign  of  God  in  their  voca- 
tion ;  when  called  out  of  their  heathenilh  flate  to  Chrif- 
tianity,  they  were  called  not  to  uncleannefs,  but  out  of  un- 
cleannefs to  holinefs.  The  fecotui  is  taken  from  the  iiein: 
oufnefs  of  their  fin  who  fhall  defpife  or  reject  the  com- 
mands here  given  for  holinei's  and  fanftdication  :  ke  ihiX 
defpifeth,  defpifeth  not  man,  but  Cod :  To  defpife  the  mini- 
fterofGod  in  a  command  which  he  delivers  from  God, 
is  to  defpife  God  himfelf;  the  ?poftle  gave  thefe  com- 
mands by  the  direftion  of  the  holy  Spirit,  which  was  ^'w- 
en  him  for  that  end:  Who  had  alfo  given  unto  his  Spirit  : 
Therefore,  fays  he,  ke  thai  dcfp'ifeik,  &:c.  Where  note. 
That  although  the  reafon  here  given,  why  fuch  as  defpif- 
cd  the  apoftle,  defpifed  God  himfelf,  be  peculiar  to  St- 
Paul,  who  had  the  holy  Spirit  to  guide  him  infallibly;  yet 
fo  far  as  the  ordinary  minifiers  of  Chrift  do  follow  the 
apoftle's  fteps,  and  deliver  noihing  but  what  is  agreeable 
to  the  word  of  God,  the  contempt  of  their  meflage  is  a 
defpifing  of  God  himfelf. 

9  But  as  touching  brotherly  love,  ye  need  not 
that  I  write  unto  you  :  For  ye  yourlelves  are  taucht 
of  God  to  love  one  another,  lo  And  indeed  yc 
do  it  towards  all  the  brethren  which  are  in  all  Ma- 
cedonia. But  we  bcfeech\ou,  brethren,  that  ye 
■ncrcafe  more  and  more; 

Our  apoftle  proceeds  from  an  exhortation  to  chaftityanij 
jufticc,  to  prefs -hat  of  love,  called  here  hr<.therly  l.ve.  be- 
eaufe  it  has  all  Chriftians,  all  our  fellow-members  in  Chrift 
for  its  objecl;  and  he  perfuades  to  the  pradicc  of   it  br  a 

wiurii  o 


87S 


I.^T  HESSALONIANS. 


Chap  iv. 


winning  infi'itiation,  that  he  need  not  fay  ni'ich  upon  this 
ar'^iini'-iit,  bfc:iufe  they  were  Liuirht  of  Chh\,  th.it  is,  by 
the  golpel  of  God,  and  inniionceJ  by  ihe  Spirit  ut  G  jd.  to 
love  on?  another.  And  »!</lrv^  we  f^irthcr,  The  exren- 
fivenefs  of  their  love,  it  was  not  confined  to  3  pjfty.  only 
lutbeaiirt  ThefTdonica,  but  throughout  all  Micedonia  ; 
however,  he  delires  ihern  to  extend  it  rtiU  firtlier,  to  a- 
bound  mff  and  mtn ;  thjt  U,  li'  ft,  in  il»e  extent  of  it,  L^t 
it  reach  not  only  the  faints  throu;»hout  all  Vlicedonia,  but 
even  to  them  it  the  enJ>  of  the  earth  :  Secondly,  In  the 
nienfurc  of  it,  to  excel  even  ihenifelves  in  the  degree^of 
their  love.  Ij-am  hence,  That  neither  brotherly  Im^,  nor 
any  other  Chnitun  grace,  doth  advance  to  fuch  an  height 
in  anyfjint  here,  hut  it  is  (hll  capable  of  farther  augmen- 
tation and  increafe,  both  intenlively,  by  advancing  to  far- 
ther mfafures,  and  hi^^her  degree,  of  perfection,  and  ex- 
teiifively,  reaching  to  more  objeds,  who  ought  to  be  fliar- 
erb  in  our  love. 

ti  And  that  ye  ftudy  to  be  quiet,  and  to  do 
your  own  bufincls.  and  to  work  with  your  own 
hands,  as  we  com  ma  tided  you; 

It  is  fnppiTcd  by  fome,  th.it  the  chirity  and  bounty  of 
thefe  1  htflalonians.  nuiiiioned  in  the  foregoing  verfes, 
occifioned  loine  pcrfons  to  be  idle  and  carry  tales  from 
houle  to  houfe,  Ictking  by  fuch  flatteries  and  inluiuations 
to  maintain  ihemleh'es  without  working;  the  apoftle 
therefore  commands  every  man  to  work  at  fome  calling, 
thjt  they  neither  b'.'  a  burden  to  the  church,  nor  give  a 
fcjndal  to  the  htathcn.  Study  to  be  quiet,  that  is,  to  be  of 
a  ptaceald-  fpirit  and  temper;  and  the  original  word  im- 
ports an  iimbitidus  llndy  ;  it  ou^ht  to  be  our  ambitious 
dffire  to  live  qineily  .i«d  peaceably  with  all  men  ;  and  to 
Yne  fo  w  iih  foiiu  men  w  ill  require  ft'id",  and  earneft  en- 
deavour: If'tt  oe  poJJ:hlc- live  peaceably  with  all  mm.  fays 
St  Paul,  Rom  xii.  18.  Implying,  th  it  there  are  fome 
men  thai  it  is  inip<>(fiblf  tc  live  pt accably  with  ;  and  w  here- 
as  he  adds.  </o/«;^' o«r  0  o«  bi-linrfs,  and 'lunrking  lurlh  uur 
cwn  tiinJs  ;  thit  apolh'l  csl  ii  junction  rt-qijires,  that  every 
ptrfoii  b'  well  fniplo\  ed,  and  fiHi.id  in  ihe  way  of  an  ho- 
ntft  and  iiidnftiioii:  dilig^ence  for  no  man  is  fent  into  the 
world  to  be  ullt ;  .:i.d  as  it  i^  every  man's  doty,  fo  it  is 
alfo  his  privilfiri  ,  to  have  acjiling;  the  want  of  which 
cxpofo  to  innuiin  rablt  teinptaiicns,  for  the  devil  finds  an 
idU  per  (on  a'w  ays  re;idy  to  /  U'l  of  h's  errand. 

12  That  wc  may  walk  honeftly  towards  them 
that  are  without,  and  that  )  c  may  have  lack  of  no- 
thing. 

Uur  aprftle  h.nvinp  exhorted  'he  Thc'(r,.Ion''ans  to  in- 
dnlliy  ai'd  thlgime  in  the  fi.r.  ,i.-ing  verfe.  h**  j  rtlTes  it 
uith  a  dculile  arptimenr  in  tlii  verle.  1.  Hereby  they 
ihouhl  waVk  hojitlHy  lov.  ards  ihi  m  are  without,  iliai  is.  in 
a  decent  and  fecrnly  manner  in  ht-'eyesof  untop.veried 
Pagans,  who  arc  faid  to  be  wiihont,  b'-c.^ufe  without  the 
pale  of  the  vilible  church;  aiti,  2.  Btcaufe,  by  God's 
bleffing  upon  their  induflry,  tluy  «oiild  a: tain  10  fuch  a 
compeieiuy  of  the  thirg,  of  this  life,  as  to  lack  ncihing 
which  the  sMfil<"m  of  God  ^i-^  fit  i-nd  toiivenii  nt  for  tl  f  m  ; 
fo  that  by  indullrious  diligence  we  picale  God,  we  profit 


ourfelves,  are  ferviceable  fo  the  public,  we  fd'  nee  and 
flop  the  miiiths  of  the  enemies  of  religion,  and  beautify 
our  profcHion  with  a  becoming  conver]aiion. 

13  But  I  would  not  have  you  to  be  ignorant,  bre- 
thren, concerning  them  which  are  adcep.  that  ye 
lorrow  not  even  as  others  which  have  noiiopc. 

Our  apoftle,  from  this  verfe  to  the  end  of  the  chapter, 
exhorts  the  rhelTdonians  to  m'xierare  their  grief  and  for- 
row  for  their  friends  who  died  in  Chrilt,  mony  of  which, 
no  doubt,  were  mart>r>  for  the  truth  in  thofc  davs  of  per- 
f  cution  :  He  livs  down  many  coiifjlatory  arguments,  as 
fo  m.inv  fovereign  antidotes  againfl  immod.  r.ite  forrow 
for  the  dea^h  of  piou.  relations;  and,  fiift,  he  acq'tnints 
them,  thjt  fuch  forrow  as  is  exceflive,  would  be  mure  like 
Pigans  than  Chrifti.iiH,  who  mourn  without  hope  of  any 
I'fc  after  this,  that  is,  of  a  rcfurrec^ion  from  the  grave 
and  a  ftite  of  future  immortality.  Our  apoftle  cloth  not 
forbid  forrow  for  the  dead  abfolutely,  which  Chrlft  (hew- 
ed for  L  ijirus,  and  the  church  fo'  Stephen,  but  it  is  ex- 
ceflive  lorrow  only  th.nis  here  condemned.  Learn  hence, 
I.  That  all  forrow  for  the  death  of  friends  is  not  unlaw, 
ful,  or  forbidden  toChrilHans;  theChriftian  religion  doth 
not  deftroy  natural  afFections,  but  teaches  u^  to  moderate 
them.  2.  T  hat  there  is  a  mighty  difference  between  the 
Chriftian's  forrow  for  the  dead,  and  theirs  who  are  (irjn> 
gerf  to  Chrillianity  :  The  forrow  of  the  heathen  was  ex- 
travagant and  exceflive  in  the  meafure,  foolifh,  cruel,  and 
impious  in  the  manner ;  they  tore  their  hair,  beat  their 
breafts,  cut  their  flefh,  artd  ran  howling  up  and  down  in 
the  mofl  defperare  manner :  Bat  the  chriflian  forrow  is 
fober,  moderate,  filent,  free  from  oftentatJoii,  under  the 
government  of  reafon  and  religion.  3.  That  the  belief 
of  a  future  ftate,  and  the  hope  of  a  joyful  refutrec'tion,  is 
the  caufe  of  this  great  diflference;  it  is  ignorance  of  the 
happinefs  of  glorified  faints  in  heaven,  which  is  the  cauie 
of  our  inwiiodf  rate  forrow  for  their  death,  here  on  earth. 

14  For  if  we  believe  that  Jefus  died  and  rofe 
again,  even  fo  them  alfo  that  fleep  in  Jefus  will 
God  bring  with  him. 

St.  Paul  having,  in  the  foregoing  verfe,  difluaded  from 
immoderate  griif  and  forrow  for  the  death  of  relations, 
comes  now  to  lay  down  feveral  conlidt-raiions  or  confoU- 
tory  argument  in  order  to  it.  The  firit  word  of  comfort 
is  this,  That  our  relations  over  whom  we  mourn,  are  but 
fallen  aflecp ;  the  grave  is  a  bed,  in  which  the  (aint  is  laid 
to  rf  ft,  his  body  refts  in  »  bed  of  duft,  as  in  a  fafe  andcon- 
fecraied  dormitory,  till  the  morning  of  the  refurreiiion  : 
And,  if  thf  night  be  long,  the  mmninfr  "ill  be  the  more 
joytius.  The  fecoiid  comfort  i>,  they  fleep  m  Jefus,  that 
is,  in  union  with  Jefus,  a?  members  of  ni.s  luidy  ;  in  the 
faiih  of  Jefus  that  is,  in  fuch  a  belief  of  the  doctrine  of 
Chrift,  a^  is  accompanied  wiih  an  h<dy  obedience  to  the 
commands  of  Chrilt.  The  third  confolaiory  word  isihi<:, 
God  will  come,  th"t  is,  to  judgment  and  when  he  co;netb,. 
will  bring  his fltcping  faints  wiihhini,  that  ij, he  will briiij» 
th'  ir  (onis  from  heavt  n  their  bodie."^  from  ihe  jirave.  Body 
and  fuul  united  he  iJialltakc  up  tuhimftlf  unto  ihecluuds, 

ani. 


Chap.  iv. 


I.     T  H  E  S  S  A  L  O  N  I  A  N  S, 


5/9 


jTiW  ihen  carry  all  hU  faintsback  with  him  into  heaven.  A 
fciirth,  1^  this,  our  rrlatioii<.  arc  not  alone  in  death  ;  Jtfus 
died;  the  Captain  of  our  fa)  vation  marclied  before  us  through 
the  bluk  reg,  ons  of  dfath  and  ihe  grave,  and  ha^  perfu- 
med the  bed  .-^f  thtgr.ive,  by  hisownlyiiig 'n  it.  AV.'here, 
Thcapollle  fays  Jefu^  ditd,  the  faints  fleep;  a  btiiever's 
deat!i:ic.illedj  fleep  ;  I  do  iiotfiid  thjt  Chnd'sdeatii  is  cal- 
led a  fleep,  no  itis  "..IS  dea^ili  inderd, death  with  n  curie  in  it: 
B.u  the  believer's  death  is  turn'd  by  Chrift  into  a  fweet 
and  fii.-nt  fleep.  Again,  Jf  fu!>  died  and  rofe  ai;ain  ihat  is 
a  ,.  .inforting  confidcration,  he  was  Lid, but  not  !oft  in  the 
prave  ;  he  rufe  by  iiis  own  power, he  role  as  our  Head  and 
Reprefentafi\e,  and  .^ccord  nglv,  ail  nis  faints  are  rifeii  in 
hiin,  and  (hall  rife  atier  bun  ;  oecauje  1  live,  fays  Chrift, 
you  lh:.ll  i.vealf'j. 

15  Fir  this  we  fay  unto  you  by  the  word  of  th^ 
Lord,  that  wo  which  are  alive  <<nd  remain  unto  the 
cornin,^-  of  the  Loid  (hall  not  prevent  them  which 
are  aflcsp. 

In  ihis  k-ei  fe  St.  Paul  obviates  an  objection  :  Some  might 
fav,  iliat  the  f.iin.s  found  alive  at  the  lail  day  might  be 
fooner  happy  than  the  dead  faints  ;  no,  lays  the  apoftle, 
they  tiiar  are  alive  (hall  not  prevent  theni  th.it  fleep,  they 
fhall  not  prevent  their  riling. nur  Ihall  'hty  get  the  ftart  of 
them  or  get  to  heaven  one  moment  b::fjri  them.  Lfarn 
hence,  That  the  refurreifkcm  which  the  laint,  ihatfleepin 
Jelii  (hall  be  made  p.irtikers  of.lli  11  put  tliem  into  as  full 
a  cap.  city  of  die  glory  of  C  hrift's  comuig,  as  if  they  had 
remain  d  ^I've  in  tiie  body,  till  that  blefled  hour  ;  Nay, 
the  dead  in  thrift  fhall  rife  firft,  that  is,  the  faints  who 
fleep  in  the  grave  at  Chrill's  coining, fhall  be  fo  far  from 
being  m:de  iefs  happy  or  later  happv.ihan  the  (aints  who 
ftiall  be  ton :id  alive,  that  they  fliall  be  firft  remembered  ; 
Clirift's  firft  care  v\  ill  be  about  his  dead  iaints  ;  they  that 
have  flppt  folong  in  their  b.'-d  of  dull  lh,.ll  be  firft  awakened, 
before  any  thing  be  done  .ibout  thtm  that  never  flept ;  if 
there  be  any  privilege, anv  joy,  anv  triumph, greater  than 
other' ,fiv:h  as  fleep  in  Jffus  and  ei^ecally  foth  as  have 
fuiferedfiirj.fo-,  (ha'l  tiep.rtaker-  of  it  at  that  great  day. 

16  For  the  Lord  hinifelf  fhall  defcend  from  heaven 
with  a  fhout,  with  ihe  voice  of  an  archangel,  and 
with  the  trump  of  God:  aiadthe  dead  in  Chrift  fhall 
rife  firfl : 

Thefe  words  gives  us  tlie  ..(rur.ince  of  the  certainty  of 
Chrift's  fecoiid  coming,  and  of  ihe  folenm  manner  of  it, 
and  the  conftquence  ot  it.  Cbfitve,  i.  The  certainty  of 
our  Lord's  coming  -,  The  Lr,t  d  himfelf  Jhull  defcend  from 
heaven  ;  that  is,  the  Lord  Jeliis,  the  Mediator  ;  he  will 
not  depute  an  angel,  but  dt  Iccnd  him'Vlf,t<i  finifli  that  laft 
part  of  his  mediatoriil  office.  Chrift  w  ill  come  pcrfor.ally, 
for  thejudgment  will  Iv.  m.  iijg-d  viuhly  ;  and  for  the 
rccompence  of  his  abaiement,  It  if  rrqiiifite  that  he  that 
was  judged  by  the  world, fliould  cnme  and  judge  the  world 
Realbn  fays,  he  may  comr  .;nd  judge  the  world,  for  he 
made  it  ;  faith  fays,  he  mull  and  {\\A\  come  to  judge  the 
world,  for  he  has  promiled  it,  John  xiv.  2.    Let  us  then 


keep  up  our  faith,  and  our  faith  will  keep  up  our  hearts. 

2.  Ihe  awful  and  folemn  manner  of  our  Lord's  coming, 
and  that  is  threefold  :  fi  )  He  fhall  defcend  with  aflioiit; 
the  original  word  figmfiis  fuch  a  fliout  is  heard  among 
feamen  when  they  defcry  the  haven,  and  with  united  voi- 
ces cry  out,  "  A  Ihore,  a  fliorc."  (i.j  With  the  voice 
of  an  archangel  ;  probable  it  is,  tiiat  Chnft  himfelf  IImU 
give  the  word  of  command,  both  to  the  quick  and  dead, 
to  appear  before  hiiii,  and  that  hisconim.md  (h  .11  be  pro- 
claimed by  an  archangel.  (3  )  With  the  trump  of  God  \ 
the  angel's  proclamation  (hall  be  confirmed  by  the  found  of  a 
trumpet,  which  will  be  heard  far  and  near,  even  by  thofe 
who  are  in  the  jrraves,  and  in  the  depth  of  the  i'ea.  l.eorn 
hence.  That  ou'-  Lord's  fecund  ctuning  at  the  great  day, 
to  judge  the  quick  and  the  dead,  (hall  be  attended  with 
fuch  folemnity,  that  all  the  terror,  majtfty,  ai.d  dreidful 
reverence, which  has  been  ever  f.cn  upon  the  earth,  fliall 
fill  infinitely  fliort  of  it.  Great  was  the  terror  on  mount 
Sinai,  at  the  giving  of  the  l.iw,  and  the  difobeyers  of  his 
gofpel.  Ohferve,  3.  The  blelTed  conftquence  of  his  coming' 
namely,  the  relurrcdion  of  his  fairts  :    'The  di  ed'tn  Chrijt 

PjjII  rije  fir/}  ;  the  faints  (hall  rife  wiih  tiie  very  lame  bo- 
dies which  they  laid  do  vn  in  th^  grave  ;  and  ihey  fhall 
rife  firft,  that  is  ,  before  th.ife  who  are  alive  fliall  be  chan- 
ged :  Though  it  is  verv  probable  that  there  will  be 
no  confiderable  difference  ot  time  between  the  glor  ficatiou 
of  the  raifed  faints, and  thofe  thai  are  alive  at  Chr:ft'  com- 
ing, yet  it  fccm'i  evident,  that  ih-  dead  faints  (h.ill  be 
raifed,  and  in  their  bodies  be  glor.fied,  before  thciu  that 
are  alive  fhall  be  changed. 

17  Then  wc  which  are  alive  and  remain,  fliall  be 
caught  up  together  with  them  in  the  clouds, to  meet 
the  Lord  in  the  air  ;  and  fo  fhall  wc  ever  be  with 
the  Lord. 

Ohferve  here,  i.  The  triumphant  afcenfion  both  of  the 
living  and  fleeping  iainrs,  together  into  the  cloud-  ;  We 
-Mb'ich  are  alive  Jhull  be  caught  up  togther  ■u:''h  tntii  inta 
the  clouds.  This  arcenfion  (lull  be  cif  clt-ti  by  the  po  ver 
of  Chrift, by  the  miniftry  of  angeU-,  ami  by  ;he  fp^tiiuality 
of  the  faints  own  bodies.  Leurn  hence,'!  hat  the  delcent 
of  the  faints  of  GoJ  into  tlie  grave,  is  not  with  (o  much 
weaknefs, ignominy  and  abatement, as  their  afcentafier  ihe 
refurrect'.on,  to  meet  their  Lord  in  the  air,  fliall  be  with 
powder,  triumph, and  glory  ;  Chrift  fliall  draw  them  clouds 
(hall  carry  them,  angels  (hall  conduJl  then.  Ohjerve,  2. 
The  blefled  meeting  of  all  the  (sinis  together  in  ime  body 
to  take  their  flight  together  to  meet  the  I^ord  Jefu^  who 
comes  from  the  third  heaven  to  meet  them  in  the  lower 
region  of  the  air,  when  Chrift  will  own  (hem  in  their 
perfons,  own  them  in  their  fervices,  own  ihem  in  their 
fufFeringf,  and  ibcy  Ihall  receive  their  full  and  fi.ial  bene- 
diction from  the  me.uth  of  Chrift,  and  takt  an  everlafting 
pofleflion  of  the  heavenly  kingdom,  together  with  Chrift. 

3.  The  faints  cohabitation  and  ftllowlh'p  with  Chrift, 
together  with  its  extent  and  duration,  th'.y  fliall  ever  be 
with  the  Lord;  this  implies  the  faints  prefence  with  Chrift, 

liieir 


f,So 


T.    T  H.  E  S  S  A  L  O  N  I  A  N  S. 


Chap.  \' 


tlieir  wifion  anJ  Ck^Ut  of  him.iheir  fruicion  and  enjoyment 
of  him,  their  delfifiaiion  in  him,  iheir  conl'orfiiiiy  to  l)i!ii. 
J.earn  hence, Thatihe  top  and  litightof  the  I'dinrs  bleffed-  . 
iiefs  in  heaven  confifts.  in  this,   thut  they  (hull  for  ever  be 
there  with  Chr  it. 

18  Wliercf'ore  comfort  one  another  with  thcfe 
words. 

That  is,  draw  nsttcr  of  confoLition  to  yourfelves  from 
the  foregoing  conliderations,  againft  the  hfs  of  your  de- 
ceafed  friends  ;  intimating,  that  the  bell  and  ciuiicell  of 
comforts, fur  fupporting  ihe  fpiriis  of  men  under  .nfflictions 
in  genK.al,  and  the  lofs  o^  dear  relations  in  particular, are 
drawn  from  the  holy  fcriptiires  ;  comf^,rl  one  another  \v:th 
thefe  words,  that  is, with  fuch  fpiritual  words  as  he  had  now 
written. 

CHAP.      V. 

Our  ap:^ftle  having,  in  the  foregoing   chapter,   treated  0/ 
ChnJi'sfecorJ  ccmipg  to  p.tdgjneni,   in  this  he  makes  it 
his  biijinefs  to  put  all  per  Jons  upon  the  praBice  and  per- 
Jorvmnce  of  fuch  duties  as  would  prepare  and  fit  them  for 
that  folcmn  time. 

BUT  of  the  times  and  the  feafons,  brethren,  ye 
have  no  need  that  I  write  unto  you.  2  For 
yourfclves  know  pcrfcftly  that  the  day  of  the  Lord 
i'o  Cometh  as  a  thief  in  the  night.  3  For  when  they 
fiiall  fay,  Peace  and  fafety,  then  fuddcn  delhuflion 
Cometh  upon  them,  as  travail  upon  a  woman  with 
child ;  and  they  Ihall  not  cfcapc. 

As  if  our  apoftle  had  Paid,  "  Although  I  have  told  you 
that  there  ■-'ill  be  .1  gener.)l  rcfurrection  and  future  judg- 
ment, when  Chrifl  will  certainly  come  iri  the  clouds,  and 
every  eye  /hall  fee  hint,  yet  1  fuppofe  you  do  not  expetfl 
that  1  Ihnuld  write  to  you  of  the  particular  time  of  his  co- 
ming; for  you  have  been  told,that  his  coming  will  be  like 
the  coming  of  a  thief.without  warning, and  without  noife, 
when  perfons  are  molt  fccure,  leaft  fulpectiiig,  andwholly 
unprovided  for  it;  yea,  as  the  pains  of  a  woman  in  travail, 
which  .ire  unavoidable  ;  the  thief  may  perhaps  not  come, 
but  the  pains  of  child-birth  mull  come,  and  alfobe  painful 
when  they  come."  J.earn  hence,  i.  That  the  wifdom  of 
God  has  thought  fit  to  conceal  and  keep  fecret  the  deter- 
minate time  c^f  Chrilt's  coining  to  judgment, and  yet  there 
ssan  itching  curiolity  in  man's  nature  tofearch  and  pry  iiuo 
that  profound  fecret,  though  the  knowledge  of  it  is  not 
only  iinpollible,  but  would  prove  unprofitable  and  hurtful 
to  mankind, nijkingthe  world  fecure  and  carelefs  ;  where- 
as.not  knowing  the  hour  w  lien  our  Lord  comeih,it  (hould 
oblige  us  to  be  upon  our  watch  every  hour.  Nute  ihen, 
'i'hat  t)ur  f^oid  will  certainly  come  at  one  hour  or  other, 
but  at  wliat  hour  he  will  come  connot  certainly  be  known 
yet  there  i:>  no  hour  when  we  can  proiuife  ourfelves  that 
lie  will  not  come.  iVj^c- laftly,  That  the  p.iiii  and  forr»w, 
the  trouble  and  horror,  which  the  day  of  the  Lord  will 
bring  upon  Inch  as  .ire  unready  and  unprepared  for  it.r.o 
touj^ac  cju  utier,  no  he.u't  can  conceive  ;    the  greattll  of 


e^nlily  and  bodily  tormenrs.and  rorrows,fuch  as  the  pangs 
ola  woman  'n  travail, being  but  vxeakHiadovis  and  /lender 
rFpret'entation!.  of  it,  the  day  of  the  Lord  comcth  as  tra" 
Vciil  iifijn  d  ■women  wilh  child,  and  tbcyflmll  not  e/cape. 

4  But  ye  brethren,  are  not  in  darkiicfs,  that  that 
d.iy  fhould  overtake  you  as  a  thief.  5  Ye  arc  all 
the  children  of  light  and  the  children  of  the'day  ;  we 
are  not  of  the  night,  nor  oi  darknefs. 

.Vn/f  here,  The  wifdom  and  holy  caution  of  onr  apoflle 
in  his  application  to  the  Thtfl'aionians  ;  he  had  in  the  fore- 
going verfesalTerted  the  certainty  and  fuddennef^ofChrid's 
coming,  namely,  to  deflroy  Jerufdlem,  aiid  to  judge  the 
world.  Now,  left  ihefe  Chriihans  Ihould  be  terrified  in 
their  minds,  and  fhaken  with  apprehenlions  of  fear  from 
that  fudden  dcltruction  he  had  meniioned,  he  cafts  in  a 
feafonable  word  of  comfoi  there  in  the  words  before  Ui, 
alTuring  them  th;it  were  fincere  ChrilHans  amongft  them, 
that  how  iudden  foever  the  coming  and  appearance  of 
Chrill  might  be,  yet  it  (hould  not  finxl  rheni  unready  and 
unprepared  for  it,  becaufe  they  were  not  in  darkntf',,  but 
in  the  light,  and  were  trot  children  of  the  nighi,biit  of  ihe 
day  ;  that  is,  they  were  not  now  in  a  (fate  of  heathenifm, 
but  Chriftianity  ;  they  were  not  any  longer  in  their  grois 
and  natural  ignorance  of  God,  as  they  were  before  con- 
verrion,l)ut  they  were  the  children  of  the  light  and  of  the 
day  ;  living  and  walking  in  the  light  of  the  gofpel,and  in 
all  liolinefsof  converlation.  Zrarn  hence,  that  as  (Incere 
Chridians  are  freed  from  the  grnl's  darknefs  ot  theirnatural 
flate,fro'n  the  darknefs  and  ignorance  of  (in,  and  do  walk 
in  the  light  of  an  holy  converlation  fo  t'leir  know  li-dgeand 
practical  holinefs  will  be  a  good  fecuriry  agjinft  the  ter- 
ror of  furpriling  affliclions,  and  particularly  againll  the 
dread  and  terror  of  the  day  of  judgment. 

6  Therefore  let  us  not  flecp  as  do  others  ;  but 
let  us  watch  and  be  fobcr.  7  For  they  that  fleep, 
fleep  in  the  night  ;  and  they  that  be  drunken,  are 
drunken  in  the  night.  8  But  let  us  who  are  of  the 
day  be  fober,  putting  on  the  bre.iR-plate  of  faith 
and  love,  and  for  an  helmet,  the  hope  of  falvation  : 

The  apoflle  having  aequainted  the  ThelTiIonians  with 
the  privilege  of  their  converted  (late,  that  they  were  the 
chiliireii  of  liie  light,  having  received  a  light  of  know- 
ledge, a  light  of  grace  and  holinefs, and  a  light  of  joy  and 
coiiifi>rt  from  t!ie  goi'pel,  he  comes  next  to  infer  the  duties 
proper  and  fuitable  to  perfons  in  fuch  a  (late;  Firfl, Nega- 
tive, Lei  ui  not  Jletp  as  do  others  ;  (lecp  is  not  proper  f<ir 
the  day,  but  the  night  ;  the  flecp  here  iutendcd,  is  the 
fleep  if  (in,  andof  finfnl  fecuriiy, whereby  a's  the  (piriuiai 
(cnfesof  a  man  are  bound  up,  (0  that  he  is  both  unapsrc- 
henlive  ofhio  duty, and  regardlel's  of  his  danger.  Sjtoudly, 
Poliiive,  Lit  Hi  w.itch  and  he  fotur  ;  that  is,  let  ui  be  al- 
w.iys  rcsdy  and  prepared  for  Chrifl's  coming  ;  and  that 
we  may  be  ("0,  Jet  us  be  found  in  the  daily  exercife  of 
fobiiety,  at  no  time  overcharged  with  forfciiing  aid 
drunkennefs,  and  at  that  day  overtake  ns  unaware?  ;  the 
exercife  of  thefe  two  graces,  warchfulnels  and  fobriety.do 
bell  together, and  can  .horoly  be  iVpara ted  one  from  another; 
he  that  ii  not  i'obcr,  cannot  be  watchful ;    and  hcihat  is 

t*«<t 


Chap.  v. 


I.     T  H  E  S  S  A  L  O  N   I  A  N  S. 


881 


not  watchful,  can  never  be  ready  for  Clirilt-s  coming  : 
Let   US  therefore    (fjys  the  apoltle)    zuatcb  ami  he  fober. 
Ohfcrve  next,  Our  anoflle    fubjoins  a  reafon  to  enforce  his 
exhortation  to  vvatchtiilnefs  and  fobriety,  becaiifc  Deep  and 
(Iriniicennefs  arc  works  of  darknefs,  performed  in  the  night, 
ami   not  fiiitable    for  the  children  of  the  day  :     They  that 
Jli'cp,  flffp  i'l  the  n!rht  \  and  they  that  are  ttrunk,   arc  drunken 
ill  the  r.ight.       The  old  heathens   iiad  thtir  Bacchanalia, 
their  drunken  fenfts  in  the  night  ;  and  in  the  r.poRles'  limes 
drunkcnncfswaj  fo  Oiamcful  a  \  ice,  that  men  were  alhamcd 
to  be  fcen  drunken   in  the  day-time :   But,   Lord,  to  what 
an   height  of  impudence  is   the  intemperance  of  our  age 
arrived,  when  Chrillianpbluni  not  to  do  that  at  mid-day, 
which  heathens   were  aflumcd  of  at  midnight  !      Objervi 
farther,  Another  rcaft)n  fuggeitcd  why  we  lliould  be  thus 
lober  and  watchful,  namely,  bccaufe  our  lite  is  a  fpiritual 
warUre:     It  is  now  a   time  of  fighiing,  therefore   not  of 
flecping,  and  intemperate  eating  and   drinking  ;     fol  Hers 
ninit  be  upon  thtir  guard  and  well  armed;  accordingly  St. 
Paul  direfts  to  the  two  principle  pieces  of  fpiritual  arrnour, 
foguartlthe  moll  noble  and  vital  parts,  n.imely,  the  head 
and  the  heart ;  the  helmet  for  ihe  head,  the  breaft-plate 
tor  the  heart  \     for  thcfe  two   being  the  chii.f  fountains  of 
lite  and  fcnfation,  the  preferring  of  thcni  fafe,  is,  in  cfieJV, 
the    prcferving  of    the  whole  man;  and  accordingly  the 
fokliers  that  were  upf)n  their  watch,  and  kept  ceniinel, 
never  itood  without    their  helmet  .ind    breaft-pliie.      In 
ailufion  to  which,  oiirapolUe   here  direds  iis,   asChrifliaii 
foldiers,  to  put  on  the  breail- plate  of  taiih  andloxe,  and 
for  an  helmet,  the  hope  of  falvaiion,  vviihout  which    we 
can  never  be  rightly  and  duly   prepared  for  our  fpiriiual 
^v3^fare•     Kctc  here,  Of  what  admirable  ufe,  faiih,  hne 
and  hope;  are  to  a  Chrillian  ;  faish  fonificsagainlldellruc- 
tive  temptations,  love  will  prefcrvc   fiom  apoRnfv  and   re- 
^"hine,  and  hope  will  be  of  univerfal  ufe  unio  us  in  the 
exercifes  of  o*r  Chriilian  courfe  ;  it  will  l-c  a  cordial  to 
comfort  us,  a  fpiir  to  quicken  us,  a  Itafl'  to  fiipport  us,  a 
bridle  to  rellrain  us,  an  helmet  to  defend  us  :   Therefore 
Ut  us  Vjh'j  are  if  ihe  day  be  foher,  £cc. 

9  For  God  hath  not  appointed  us  to  vvrnth,  bat 
to  obtain  lalvation  by  our  Lord  Jetus  Clirifl,  10 
Who  died  for  us;  that  whether  we  wake  or  deep, 
vve  fhould  live  tOTcther  with  him.  ii  Wherefore 
comfort  yourfelvcs  together,  and  edify  one  another, 
even  as  alio  ye  do. 

Ohfcrve  here,  I.  A  reafon  enforcing  the  apofil'."?  cxhor- 
t,ni(>n  to  hi'lincfs  of  ufe,  I'lr  or  hecanfe,  God  lias  ivj 
Cl>t>iir,i:d  us  to  wrath',  hut  to  obtain  Jidl-'ili;ii  bv  frju^  ChriJL 
A i!/^  here,  ;.  What  a  Chriftian  is  not  appointed  to  ;  he 
is  not  appointcid  to  wrath.  2.  What  he  is  appointed  to, 
miiifly,  to  obtain  f.dvation.  3.  The  means  by  vvhi>ni  a 
Cliriltiin  doth  obtain  filvation,  and  that  is  by  our  Lord 
Jufus  Chrill.  Lfam  hence,  That  God's  orcinaiion  and 
appointment  of  u-  to  lappincfs  and  falvaiion,  doih  not 
dilcharge  us  from  care  auvl  cndavunx  after  the  pra<ftice  of 
iniiverfal  hoiinef  ;  it  is  thegrtatcll  piece  of  t(.lly  imaginable, 
irom  the  appointment  of  the  end,  to  inter  the  refofal  or 
neglell  of  tlic  nuaas.     Learn,  2.   That  our  I.ord  Jcfus   is 


the  perfon  appointed  by  God  the  Father,  Iiy  whom  alone 
all  btlievcr'.  (hall  obtain  falvation.  -5.  That  nothing  ihort 
of  the  death  of  Chrift  was  fnfficient  to  ptirchafe  falvation 
for  us,  ire  obtain  fahalioti  by  Jefiis  {.hrifl,  ivl?o  died  fir 
us.  4.  That  the  great  end  designed  by  "Chrill  in  dying 
for  us,  was  our  living  to  him,  in  order  to  our  living  uiiii 
him  ;  a  life  of  grace  on  earth,  is  our  evidence  for  a  hfe  of 
glory  in  heaven  ;  ivhielltcr  ivc  luah  t>r  fleep,  ive  fhould  live 
toeetiier  iviih  hi>n.  Obfrrve  lallly ,  The  great  and  important 
duty  which  he  exhorts  the  Tlidfalonians  to  perform  mu- 
tually 10  each  other,  and  that  is,  to  comfort  thendelvcs 
together  with  this  hope,  and  to  edify  and  bt.iid  up  one 
another  in  faith  and  holinefs  ;  whcrcfcre  covfrl  ycarfelves 
together,  t:iul  edify  ojic  Mi'jther,  us  a  If 0  ye  //a  ;  implvini;  that 
as  it  is  the  duly,  ft)  it  ought  to  be  the  endeavour  of  Chrif- 
tians  to  edify  one  another,  both  in  their  graces,  :;nd  in  their 

comforts. 

I 

1  2  And  wc  bcleech  yon,  brethren,  to  know  tlietn 
Vv-hirh  labour  among  you,  and  are  overjou  in  the 
Lord,  and  admonilh  you  ;  13  And  efteem  thetn 
vet)-  highly  in  love  for  their  v/ork's  fake,  yind  be 
at  peace  among  yourfelvcs. 

In  thefe  words  wc  have  declared  both  the  miniver's 
ofnce,  and  the  people's  duty;  the  miniller's  office,  Miih 
refped  unto  his  pecple,  and  the  peoples  diitv  both  towards 
their  miniilers,  and  onetowards  another.      The  minilferiil 
ofiice  and  fimction  is   hercdcfcribed,  and  confifts  of  three 
parts,  publicly  to  labour,  privately  to  Ww;^///,!,  inini.'leriallv 
to  ,••///<.'.     'i"o  labour  in-  the   word  and  doe1;rine,   the  word 
fignifics  a  labour  unto  wearinefs-.       Our  work  is  the  n)ofl 
weighty  work,  and,  blellld  be  God,  the  moR  worthy  work 
too.     Admonition  ccn!i(ls  of  two  parts,  reproving  of  f-nv 
coinmitted,  and  exhorting  to  duties  ncg!c<fted  ;   righily  to 
do  both,  rccpiiresthat  the  niinilkrbe  a  perfon  of  knowledge 
and  underrtanding,  of  prudence  anddifcreii  'n,  of  courage 
arid   rcfolution,  of  integrity  and   unblame.ibloncfs  of  coii- 
verfation;  to  rule  not  magifterially,  much  lef,  tyrannically" 
but  in  love,    and  v.  ith  a  fpirit  of  meckncfs  executing  th',t 
power  which    Cliriit  ha^  given  for  ediHcaticn,  and  not  for 
dcftruCli  n  :   .^luch  a  power  as  ihe  iliepherd  has  over  the 
flock,  to  guide  and  condi^d  it  ;  as  the   head  has   over  the 
members,  to  influence  and  ijuickeii  ihcm  ;  as  the  fatlitr  of 
the   family  has  over  the   hou(h(ld,  to  take  care  of  ii,  and 
provide  tor  it.     0/ferve  next.  The  people's  duty  to'ihcir 
pallors,  or  fpiiirtial  guides  declared  ;    and  this  is  twofold  ; 
[I.)  They  are  to  know  them,  anil    this  with  a  knowledge 
of  obfcrvaiion,  and -w^th  a  knowledge  of  approbation,  and 
with  a  kuo>,\  ledge  fit   imitaiion.     (L)  They  are  higldv   to 
eftccm  ihcm,  pa) ing  honour  to  the  fundion,  reverence   to 
their  pertons,  and    all   this  in    love,    a;id  for  thtir  work's 
lake.   Oijervehdly,  the  peoples's  duly  one  towards  another, 
aiuf  he  at  peice  nviovg  yourfelv-es  y    fuch  a  people   can    ntvcr 
join  hearts  in  duty  that  cannot  join  hand.;  in  love  ;    Chiif- 
iian   love  is  a    nurling  mother  "ui  ail  graces,  and  unds  i.\- 
ceedingly  to  makeihf  work  of  iheminilfry  fuccefsfid  •"  hitt 
vhen   lliife  riid  dilfeniion,  when  difcord  and  divilii  n 'p.^- 
vajls    either  amongfl  ihc    per  pie  themfdvL-.s    or  fcctwiyt 
ir.imilcT  and  peopL-,  fare%^e!  allevp..Cta!ion  of  fuccef^  trem 
the  ablell  mi.iillry  upon  earth. 

5  ^  14  Xow 


883 


I.    T  H  E  S  S  A  L  O  N   I  A  N  S. 


Chap;  v. 


14  Now  we  exhort  you,  brethren,  warn  them 
that  arc  unruly,  comfort  the  feeble  minded,  fup- 
port  the  weak,  be  patient  to  all  men. 


for  rejoicing,  and  in  ihc  midfl  of  fcmptaiion!,  and  in  the 
luiM  of  pcvciiy  ami  aftliwiion,  may  a^lually  rtjnice  in  the 
cxpcflati('n  ofnriftni  advantage  t-y  liu  rn,  aixf  in  the  hope 
"fthf  glory  of  God,  as  ilic  rewiiid  vt  tlicin.     Ltarn  hence. 


Here  our  apoftle  dirciEls  the  miniltcrs  of  Clirift  how   to  Th  u  the  children   of  God  ought    to  make  confcicncc  of 

rnrry  thcinfclves    towards  their  people,   namely,   that  they  rejoicing  in  G<xl  at  all  times,  and  in  all  conditions  :  But 

fhould  aJmonifh  ihofe  that  arc  unruly,    and  walk  diforJerly,  is  not  there  a  time  to  inoitrn,  as  will  as  to  rejoice  ?      Yes, 

that  I  hey  would  riwi/s'"'  //■"   f\ch\c  mmdcl,  fuch   as  are  dif-  hut  it  is  no  where  f.iid,  niouiu  cvertnore;  nay,  holy  nioiirn- 

iiiriicii  by     and  dejected  under  their  affliction,  that    they  jng  has  the    feed  of  fpiritual  joy  in  it,  directly  tends  to  it, 

fh.)uld  beaV  with  the  weak  in  faith,  and  be  pjiicnt  towards  and  w  ill  certainly  end  in  it  ;  mourning  is  but  a  temporary, 

all  m-'nkind       'S'Je  hence.  That  the  churcl)  of  Chrift  here  rejoicing  is  an  eternal  duly, 
on  enrth,  is  like?  an  hofpital  of  iicklv   and  infirm    perforis  p         ^.^j^^^^  c^-^{,ng. 

labou>ina    under  great  vanetv    ot  fp.riTual  difcafes,  and  '     ,^    .  „.  n  ,    ,  ■     „    ,  ,,       •• 

confenue^itlv  fit  objcas  of  Chrifl  s  minifters  to  cxercilc        hole  from  the  connedlion,    1  hat  he  that   would   rejoice 

tiieir  paiicncc  and  pains  upon  ;   fome  unruly,  fome  weak,  evermore,    inuft  pray  evermore  ;  ftldom  praying  and  con- 

fomefcebl"-minded  ;  every  pcrfon,  every  member  of  the  ftant  rejoicing    will  never  ftand  together;  according  to  our 


man:   but  ever  follow  that  which  is  good,  both  a- 
moni- yourlelvcs  and  co  all  mtn. 

Our  apodlc  from  this  verfe  clofcs  his  epiftle  with  a 
general  exhortation  to  .11  Chriltians  to  be  lound  in  the 
praairc  of  feveral  ncceifary  and  important  duties  ;  the  firft 
of  which  is  to  abftnin  from  all  revenge,  render  f,  no  man  e- 
wlfcrevil  i  a  Enalicious  defire  ot  revenge  is  lo  far  beneath  a 
Chriftian,  tiiat  it  is  tlie  bafcnefs  of  a  man.  Let  him  that 
does  the  wron?  look  to   it,    could  an  heatlien  fay  ;  not  only 


extraordinary  occafions  wc  perform  the  duty  in  an  extra- 
ordinary manner,  and  when  we  perform  it  with  unfainting 
perfevcrance,  both  frequently  and  fervently,  thoiieh  we  re- 
ceive no  prefcnt  anfuertoour  prayer-;  and,  in  a  word, 
■when  the  heart  is  always  kept  in  a  praying  frainc,  this  is 
to  pray  Cf)ntinually  ;  and  the  reafon  for  it  is,  becaiifcwe 
fland  in  continual  need  of  God,  we  want  iiim  continually, 
■we  (in  againft  him  continually,  we  are  furroiindcd  with 
temptations  continually,  we  are  expoftd  to  troubles  and 


ry  loul  and  fp 
fcH-AV  thrt  which  is  stood,  &c.  By  good  here,  a^  it  ftands 
in  oppofition  to  rcndeiing  evil,  mull  be  underwood  good 
will  and  beneficence,  or  doing  good  to  enemies,  and  this 
the  apoftlc  would  have  us  follow,  or  as  the  word  fignifies, 
purfuewiih  eagernefs,  as  the  hunter  doth  his  game,  and 


s  praying. 


18  In  every  thing  give  thanks :     For  this  is  the 
will  of  God  in  Chrilt  Jcfus  concerning  you. 

Obferve  here,  1.  The  duty  required,  and  that  is,  Thankf- 


this  continually.     Ever  follow  that  which  is  good  without  giving.      2.   The  extent    of  the  duty,  In    e%ery  thing  give 

interruption,  notvvithllanding  a  multiplicity  of  injuries;  and  thaids,  that  is,  be  thankful  in  every  condition,  and  for  eve- 

this  not  only  among  themfclves,   who  were  Chriftian  pro-  ry  providential  difpcnfation,  both  prcfpcrous  and   advcrfe. 

felfors     but  even  amonwft  heathen';  (with  whom  they  lived)  ^ueji.   "Should    ChrilHans  be    thankful  for  affliCticns?" 

though  bitter  enemies  to  Chriftianity.     Z,frt/7/ hence.  That-  jJnJ.  Yes,  Becaufe  they  aie  fruits  of  f/therly  love,  becaufe 

a  Chriitian  muft  not  mm  vindidlive  and  impatient,  or  in-  they  conform  us  unto  Chrift,  becaufe  ihey  prevent  fin,  and 

cline  to  any  dcfires  or  motions  towards  priv.ite   revenge,  purge  out  fin,  becaufe    they  fit  us  for  glory,  and  will  add 

notwithftandinn  the    malicious  temper    of  his  adverfary  to  our  crown    of  »lory   at  the  great  day.     .'^ueji.  "But 

continues  ;  but  inftead  of  being  overcome  of  evil,  mull  fliould  Chriftians  be  thankful  for  fin,  or  when   they   fall 

hhowr  to  overcome  evil  with  gsod  i  render  to  no  man  evil  for  e-  into  fin?"     Jnf.   Byiiomean?.     Rule,  What  we  niuft  not 

vil,   but  ever  folUwthal  which  is  goody    both  among yinrfelves  pray  tor,  we  may  not^ive  thanks  for  ;  we  rmift  pray  to  be 

gild  to  allmen.  ^*-'P'  from  fin,  therefore  may  not  ^'ive  thanks  when  v\efii!l 

inio  (in  ;    fin  dithcno'irs  God,  difrt.bts  ourfclvcs,   expofes 

16  Rejoice  evermore.  to  God's  wrath  and  curfc,  is  the  ground  of  our  ji;ft  dettfta- 

O^/f^-'L'f  here,  I.  Three  very  cxtennvcanJcoiTiprehcnfive  tion,    therefore   cannot  be  tiie   ground  of  tharkfj:iviiig  ; 

duties,  which   cur  apollle  exhorts   unto,   all  which  have  a  yet  when  we  obiain  pardon  of  lin,  or  get  any  goot!  by   fin, 

kind    of  univerfality  annexed  unto  them:  N>'W  the  more  we  may  and  ought  to  rejoice  at  it.       Ohjerve,    3.  Tl;. 

com prehentive  any  duty    is,  the  greater  its  obligation    is  ,  groumls  and  reafons  of  the  duty.     (l.j  It  is  the  will  oj 

the   tirfl  duty   is    \o  rejoice cnjenn'jre,\\s'n\w,  to  carry  our-  God,  hi- revealed  will  ;    this  the,  law  of- nature  direiils  to 

iiKes   fo   holilv    towards  God,  and   fii  circiimfpcftly  and  r.nd  iho  li^^ht  of  Scripture  calls  for  ;  and  he  that   peiforir 

unLbmtably   before  men,  that  we  may  always  Jiave  caulc  .                                                             1. 


Chaf.   v. 


I.    THESSALONIANS. 


883 


f: 


it  rpirit  jally,  glorities  God  abundantly.  2.  It  is^ the  will 
of  G  M  in  Clirirt  Jcrus,  thnt  is,  this  part  of  God's  will  is 
cfpccijlly  rcvc-alcd  to  you  by  the  doiflrine  of  Chrift  Jefus, 
and  by  the  example  of  Chriil  Jefiis  :  Chriil  was  b-^th  a 
;re.it  pattern  and  precedent  of  ihankfiilnefsall  his  life  long: 
fe  thaiikrd  God  frijqiien'ly  and  fervently,  and  has  made 
thankfiilncfs  a  conliderabL-part  of  our  goi'pel  fcrvice,  Hcb. 
xiii.   ij. 

19  Quench  not  the  Spirit. 

SuU  oJJjh-M,i.  The  coherence  and  connexion,  he  that 
would  r.-jikr  evtrm',re,  mud  pray  without  ceaftng  ;  and  he 
that  would  rw-joicc  in  every  thing,  .mnft  be  thankful  in 
every  <h\n-  ;  and  hs  that  would  rcjaicc,  pray,  and  give 
thanks  0  .nrinually,  mufl  eyerinore  keep  the  Spirit  iin- 
qiijnclial,  the  way.  to  keep  one's  fclf  warm,  is  to  keep  the 
fire  buinin<:;:  .'^'cnch  n-t  the  Spirit  \  that  is.  neither  the 
grace?  of  the  Spill',  nor  the  inoiipns  of  the  Spirit.  Ko/e 
hurc^i.  That  the  h'dy  Spirit  of  G->d  in  man  is  of  tlic 
nature  ot  fire,  a-;  fire  it  enlighteneth,  it  enlivcnetji,  it 
warmeth,  tr  cnfumeth,  it  purifieth  and  rcfincth,  it  af- 
cendeth  upward.  2.  Thjt  this  holy  fire  of  the  Spirit  may 
be  .]nenc!ied  ;  the  gifts  graces,  motions  and  comforts  of 
th?  holy  Spirit  are  of  fuch  a  ■nature,  that  if  they  be  not 
cheri^lied,  they  are  quenched  ;  Fire  will  go  out  as  well  by 
ncglcdlin?  it,  is  by  tallino  water  upon  it.  3.  That  it  miiil 
be'a  Chrifti  Mi's  fpecial  care,  that  the  graces  of  God's  holy 
Spiri'  be  not  quenched  in  hini,  nor  any  of  iti  motions  re- 
fi.'ted  by  him.  Sin  in  general  quen-hes  the  Shirit,  as  water 
quenches  fire  ;  particularly,  fins  comn.itted  againit  know- 
Icdo;?  and  confcience  ;  inordinate  Icveof  the  world  quencher 
the'Spirir,  as  earth  will  cxtingui;!)  fire  as  well  as  water.  A 
ccKi,  ci.'ftomary.  formal  appearance  of  holy  duties,  without 
the  exercife  of  lively  faith  aed  holy  love  in  the  performance 
of  them,  willjfrieve  and  quench  theSpirir,cfpeci.illy  fciifual 
liifls  indulged,. and  anger,  malice,  and  revenge  harboured 
in  the  heart  ;  the  holy^Dave  will  not  reft  upcn  that  man, 
that  has  the  heart  of  a  vulture  in  hi  bri-aft  and  bofiim  ; 
and  let  its  alwaVs  remember,  if  v.-e  quench  the  Spirit  in  his 
motions,  he  is  uirij  quenched  by  us  in  his  ofTices  ;  he  d  th 
us  many  good  offices,  in  prayer,  he  is  our  helper,  our  af- 
fiftant,  lie' quickens  to  the  duty,  and  in  tiieduty,  and  helps 
our  infirmities,  and  inakcs  interceffion  for  us  in  our  Chrif- 
tian  coiirfe  ;  he  guides  us,  comforts  us,  apd  bears  wiinefs 
to  our  integrity  in  us  :  All  thefe  go'xl  offices  will  he  ceafe  to 
d)  f;r  us,  if  he  be  quenched  in  us.,  .^laich  not  the 
Spirit. 

20  Dcfpifc  not  prophefyings. 

A";/fhere,  i.  How  clofe  this  duty  is  coupled  with  the 
f»>rmer,  i^iiaicf)  ml  the  Spirit  ,  ^^i/f  '«/  profhifying!  ; 
plainly  intimating  10  us,  th.it  the  Spirit. is  then -dangeroijily 
quenched,  when- prophefvin^,  orthc  preadiing  of  the  word 
is  iinfuliy  neglefttd.  2. '  That  hy  j);  iphcfying  here,  is  not 
meant  foretvllitig  tilings  to  copie,  but  the  iutCTpretati-^n 
and  applicjiion  ot  the  holy  feripturcs,  which  we  call  preach- 
ing. 3.  That  hy  not  defpiling  it,  weaic  to  underft.ind, 
that  it  is  our  obliged  duty  tf>  put  an  high  value  and  eftetm 
upon  if,  to  a.tt<  nd  toir,  and  have  a  great  rcgtird  for  ir, 
to  honour  the  public  ir.iuiftrv  as  an  ordinance  of  God  lof 


inftruflion,  converfion,  and  edification.  Learn,  That  it 
is  not  fuflicient  that  we  do  not  (light  the  ordinance  of 
preaching,  nor  declaim  againft  it  as  vain  and  ufelefs, 
(as  the  manner  of  fomc  is)  but  we  are  to  have  an  honour- 
able efteem  of  it,  and  evidence  that  efttcm  by  a  dite 
attendance  upon  it  :  More  is  intended  by  the  Holy 
Ghoft  than  ii  here  cxprefled  ;  for  though  he  rnlv  for- 
biJs  the  fin,  he  inteiids  the  duty  or  grace  in  ftridl  op- 
pofition  to  the  fin,  namely.  That  Chriftians  ought  to  be 
fo  far  fromdcfpifmg,  that  they  ought  to  be  very  forward  in 
embracing  of  the  miniftry  and  preaching  of  the  word. 

2 1   Prove  all  things;  hold  fall  that  which  is  good, 

Nile  here,  i.  The  pcrfons  towhc;ip  this  advice  is  given, 
to  the  tiiurch  of  the  Theflalonians,  not  to  the  nvinifters, 
but  to  the  people,  vcr.  12.  Know  them  that  labour 
amofjg  ym.  Sec.  2.  The  advice  itfelf,  /'r«V  n//  ti:ings  ; 
examine,  try,  and  approve  them,  with  a  judgmen' of  pri- 
vate difcrct'ion,  nnt  of  public  decifion.  Lenrn  \.  1  hat  it 
is  the  duty  of  all  Chrlftians  to  examine  the  grounds  of 
their  faith  .ind  religion,  and  not  to  take  them  upon  truft  ; 
otherwile  their  embracing  the  bell  religion  in  the  world,  is 
rather  the  rcfidt  of  chance  than  of  judgment  and  choice. 
2.  That  although  all  dodrincs  and  opinions  mult  be  tried 
yet  only  that  which  is  good  muft  be  retained.  3.  That 
nothing  is  to  beheld  fjflbut  what  is  tirfl  tried  :  Suppofc 
we  hold  that  which  is  gixxl,  yet  if  we  have  njt  tried  and 
proved  it  to  be  good,  it  is  no  better  to  iis  than  that  which 
is  evil  ;  to  approve  before  trial  is  not  good,  though  the 
thing  approved  be  never' fo  good.  Inference,  That '.his  is 
a  ftrong  argument  for  the  perfpicuity  and  fufliciency  of  the 
holy  fcriptures,  and  agaiiift  the  necclliy  of  a  living  Judge, 
lor  he  that  tniift  try  all  things  mu!l  alfo  try  the  dxHiine  of 
this  living  Judge,  and  th.erefore,  till  he  has  made  this  trial, 
mud  not  admit  liisdoflrinc  as  an  article  ofChriiUan  f.utli, 
for  thefe  words  plainly  teach,  that  what  we  hi.>ld  fall,  mufl 
befirft  tried  :  Try  all  things,  and  h'Ad  fuji  that  'juhieh  is  gad. 

2  2  Abftain  from  all  appearance  of  evil. 

This  advice  genuinely  follows  upon  the  form.er  ;  after 
we  have  tried  all  things, we  muCthc.'d/hh!  thai  uhirh  if  good, 
and  abjhiin  from  evil.  Where  note.  The  gradation  uftd 
by  our  apoiile,  we  inuft  abjiuiufnm  evil,  from  ah  manner 
of  evil,  frcw  all  appciirinue  'f  evil.  Yet  olfine.  It  is  iiot 
the  apo.ftle's  meaning  that  we  abflain  from  all  that  which 
appears  evil  to  cthei's,  for  that  would  be  to  d<.ftroy,oiir 
Chiiltian  liberty  in  things  indifFereiH,  and  create  in  oi.-r 
minds  continual  perpk-xitics,  there  is  nothing  almort  we 
can  do,  1  ut  may  appear  evil  to  fomc.  Bin  St.  Paul  heic 
enjf)ins  us  to  abibin  from  evcrv  thing  which,  after  trial, 
fecrrrs  evil  to  oiurelvcs,  and  is  judged  by  us  fo  to  be  ;  )ct 
it  is  our  duty  not  to  give  any  t"'^  occafion  of  fcindal  to  any, 
but  to  live  not  only  fine  crimine,  hnt  Ji-ie  lube,  n<>t  only 
without  fault,  but,  ifpbffible,  withotit  a  flaw,  that  tic 
World  may  have  noitiingtoTpot  us  wit'ial. 

23  And    tiie   very  God  of  porico  fanftify  yoti 
\<'holly  -   and  l/rniy  G<3d  your  whole  fpiiit  and  iWul 
iind  bodv  be  preltrved  blamclefs  unto  the  corning 
Tif  our  Lord  Icfus  Chrifl. 
5    I    2  __  .t^cte 


88^ 


I.     T  II  E  S  S  A  L  O  N  I  A  N  S. 


CHAr.  V. 


Xilt  here,  i.  That  our  ajwdlc  having  exhorted  the 
ThelLlonians  to  labour  aficr  the  highoft  nieafiircs  of  faiic- 
tincaiion,  breathes  out  his  HaiI  here  in  a  mort  a(fc(flion.iie 
prayer  to  Gihl,  to  fandity  tlicm  tlunoui^hly  and  iWoiu^h- 
out  ;  teaching  vts,  that  iiiflruilion  and  fuppli^ation  Ihonld- 
go  together  ;  aiicr  wc  have  been  iniUint  with  our  people, 
•we  mull  be  earned  and  inllant  with  God  for  them.  2. 
Thcpcrfon  whom  thcapollle  dirciHs  his  prayer  lor  fanJlifi- 
caiioM  to.  The  dd  cf  feaci  :  But  why  dotli  he  nut  (l)lc 
him  the  Goil  of  grace  r  Becaufe  peace  and  uniiy  'v.  one 
very  eminent  part  of  that  fandificaiion  ihe  apoRle  had  prayed 
for,  and  had  exhorted  them  before  imto,  vtr.  13.  Be  at 
peace  (ivunz  yjurjclves.  Now  tiiis  grace  being  cnce  vxtll 
looted,  all  the  other  parisot  faiiditicaiion  thrive  the  better. 
•5.  How  thorough  and  prevailing  a  work  of  iandincaiion 
llieaponie  prays  for;  namely,  that  God  woidd  fandify 
ttietn  wholly  in  fpirif,  foul,  and  body.  Byfpiiit,  iindcr- 
ilanJihc  fopeiior  faculiies,  the  undorllandint!,  the  will  and 
confciencc  ;  by  foul,  the  iiifeiior  faciiliies,  the  paffions  af- 
fedions,  and  fenliiivc  appcii:c  ;  and  by  body,  the  outward 
man,  the  tabernacle  of  the  foul.  Now  the  aportle  prays, 
that  all  thefe  may  be  fandilicd,  becaufe  they  are  all  defiled. 
Eleil'ed  be  GotI,  regtneraiing  grace  i-  as  univerf.d  a  princi- 
ple as  as  original  lin  was  i  it  is  in  thcundetlVjndijig  by  illu- 
minaiioii,  in  the  will  by  renovation,  in  all  the  aifedions  by 
fandilicaiion,  reducing  thofe  rebellious  posyers  under  the 
.government  and  dcmiiiion  of  reafnn  and  religion.  4.  Our 
upolHedoth  not  only  pray  for  their  fandificaiion,  but  fc^r 
their  prefervat  ion  alio,  that  they  may  bj  prcjnved  Uume'.efs 
to  the  coming  of  our  Lord  Jejus  ClriJ},  that  is,  preferved  in 
a  ftate  of  grace  and  holincls  unto  the  end  ;  all  the  fanditied 
are  preferved,  infhbility  is  an  argument  ct  inlincerity,  with- 
in awhile,  all  polfibilities  of  falling  will  be  removed,  in  the 
•  mean  while  take  heed  of  falling,  by  thinking  it  is  impolii- 
ble  to  fall;  for  none  are  fo  near  Lilling,  as  thofe  who  are 
molt  confident  of  their  own  Itrcngih  and  ibnding. 

24  Faithful  ii  he  thatcalleth  you,  whoalfo  wil^ 

do  //. 

Here  our  a;  oRlc  comforts  the  ThelTalonians  with  tl.c 
a.Turjnce  that  GikI,  uho  had  called  them  to  the  knowletlge 
c:f  Chrillimiiy,  woulJdo  what  he  had  pra)ed  for,  namely, 
fanctify  thcni  wh'  lly  and  prcferve  them  bbmelcfs,  and 
this  becaufe  Gcd  isftr.lkfid,  that  is,  always  the  la  i.c,  true 
tohiiwsrd.  God  will  certainly  do  his  part  in  and  to- 
wards the  work  of  fandificationand  prefervaiicn  ;  but  in 
a  way  of  concurrence  with  Our  care  and  induihy  ;  he  will 
do  nothing  without  us,  as  we  can  do  nothing  without  him; 
God's  faithfulnefs  is  a  pledge  to  us  of  the  performance  of 
all  his  promifes,  and  uill  moll  certainly  put  him  upon  the 
performance  of  them  ;  but  his  promife  to  i:is  always  fup- 
pofcs,  yea,exads  from  us,  the  ufc  of  all  means,  and  parii- 
cularly  the  exerting  of  our  own  endeavours,  in  order  to 
our  pr'efervaiion  in  grace,  and  pcrfeverance  inholinefs. 

25  Brethren,   Prr.yforus. 

Objerve,  Who  it  is  that  begs  a  prayer,  a  great  apofllc,  Sf 
Paul  himlelf  ;  and  who  it  is  he  begs  prayer  trotii,  the  bre- 
thren, Chriltians,  and  feUow-miintiers  ot  the  church  at 
TlKliiilonica.     Thofe  that  are  molt  eminent   lor  gitis  aud 


f. 


race.";,  arc  greatly  defirous  of  the  faints  prayers  ;  pariicu- 
ily  the  iriii4iiUr.>of  the  gofpel,  as  :hey  (tand  moft  in  need 
of,  fo  are  thty  mofl  imp.>riunatc  for  this  fpiii;ual  alms, 
which  they  crave  as  carnt.'^ly  as  ever  a  beggar  did  bread  at 
a  lich  mjn's  gate.     Sec  on  2  The  If.  iii.  I. 

26  Greet  all  the  brethren  with  an  holy  kifs. 

Our  .npoflle  concli:dcs  hi-,  epirtic  v.iih  fdutations  to  all 
the  brethren  and  member^  of  tlic  church,  without  excep- 
tion, poor  and  rich,  adsifrng  thein  to  nianittll  and  tellity 
their  atfedion  one  to  another,  by  a  kifs  fvcn  to  each  other, 
a  Ceremony  of  civiliiv  much  in  life  in  thofe  caftern  coim- 
trits  ;  yet  requires,  that  it  (liould  not  be  a  wanton,  but  an 
holy  kifs  ;  intimating  to  u^,  that  our  civil  adioiis  Ihould 
have  a  relilh  ana  favour  of  hclinefs.  Hence  it  is  that  St. 
Paul  is  fo  careful  to  give  particular  dircdions  tor  the  right 
ordering  ofonr  fpeech  and  dilcoiirfe  in  common  convcr- 
fatioii,  that  it  be  grave  and  faviiiry,  Col.  iv.  6.  Of  cur 
apparel,  that  it  be  fuch  as  becomes  thofe  that  piofefs  the 
got  pel  ;  and  htrc,  that  our  courteous  lalutations  of  each 
other  Ihould  be  chatU"  and  holy,  Greet  one  iin-jl:tr  with  an 
h:!y  kij's;  their  kifs  oflove  and  peace  inuft  truly  ilgnify  what 
it  makes  llicw  of,  that  mi. her  treachery,  nor  cruelty,  ncr 
hypocril'y,  nor  lull,  may  inlinualc  iilllt  into  fuch  a  fymbol 
of  holy  love. 

27  1  char.;e  you  by  the  Lord  that  this  epiftlc  be 
read  unto  ull  the  holy  brethren. 

Our  ^poflle  having  now  finillicd  his  epifte,  gives  a  flrid 
charge  tor  the  pcriifal  of  it.  In  which, /jo/f,  i-  Thedtity 
enjoined,  with  the  matter  of  it,  namely,  the  reading  of  this 
cpiftle,  and,  for  the  fame  rcafon,  all  the  red,  w  hich  had  the 
like /lamp  of  divine  auihoiity  upon  them.  2.  The  objed 
or  parties  to  whom  this  epililc  is  to  be  read;  to  the  brethren,. 
'To  u!l  the  brethren.  3.  The  filcmnity  of  the  iiijudion; 
7  f/'/7rf^ ^}(/,  not  1  exhort,  befeech,  orintreat,  but  charge 
and  enjoin  you:  nay,  the  word  figniiies,  I  adjure  you;  it  has 
the  force  of  an  oath,  and  that  under  a  curft^:  As  if  he  had 
fdid,  '•  I  oblige  you,  under  the  penalty  of  God's  ctirfe,  that 
this  epiftle  be  read."  Learn  hence,  I.  That  the  fcriptures 
ought  10  be  in  a  known  tongue,  that  they  may  be  read  unto, 
aiid  read  by  the  common  people.  1.  That  to  confine  the 
reading  of  the  fcriptures  to  thj  clergy,  and  exclude  the 
laity  or  common  people  from  reading  of  them,  is  a  very 
grievous  fin,  Contrary  to  the  intent  and  defign  of  God  in 
the  firlf  peiming  and  compofing  of  them.  3,  That  it  doib 
in  a  fpecial  manner  conctrji  the  minillcrs  and  fpiritual 
guides,  to  take  particular  care  that  the  hcvly  fcriptures  be  ^ 
publicly  read  to,  and  privately  read  by,  all  their  people  ; 
and  in  order  thereunto,  to  excite  parents  to  read  them  daily 
in  their  families,  Duet.  vi.  g.  and  in  their  clofcts.  Col.  iii. 
16.  And  alfo,  it  is  a  great  part  of  the  mjnillct's  duty,  to 
lock  after  the  putting  forth  the  children  of  poor  parents  to 
fchool,  that  they  may  learn  to  read  tic  fcriptures  tor  their 
inltrudion  and  comfort.  Lord,  what  a  reproach  is  it  to 
this  Chrillian  nation,  that  ii>  thouf:inds  oi'  families  the  BiUe 
fjgnifies  no  mere  than  a  chip  I  not  a  fi  ul  amongft  them 
able  to  read  a  letter  in  it !  'I'hisis  a  lan.cniation,  the  Lord 
put  it  into  the  hearts  both  of  miniiltr-i  and  people,  to  ufe  . 
their  uimoft  endeavours  to  roll  uway  this  reproach  from  u  ! 


CiiAP.  r.  II.     T  H  E  S  S  A  L  O  N  I  A  N  S. 

28  The  grace  of  our  Lord  Jefus  Chrift  hi  with 


88.' 


•QU. 


Amen. 


} 

Thus  concludes  our  apoftlc  his  excellent  epifilc,  with  his 
ufiial  V2lediiai<'n  or  tareuel  \vi(h,  dcfiting,  that  though  the 
ThdUilop.ians  had  bei-n  large  pnrtakers  of  the  grace  &nd 
Spirit  of  Chrill.  that  yet  ihcy  might  receive  frclli,  fariher, 
and  fuller  fiipplies  from  himrclt,  the  fnuntoin  of  all  grace 
and  goodnefs.     From  whence  nou,  That  fo  inexhaullible 


is  the  fotir.fain  of  divine  grace,  and  fo  copious  the  ftreams 
of  fpiritnal  bleflings  flowing  from  it,  that  no  fuch  meafures 
can  be  attained,  but  as  more  is  wanting,  more  is  had,  more 
is  provided,  more  is  allowed,  more  is  to  be  trufted  alter, 
and  laboured  for.  Blcllcd  be  God  for  Jefus  Chrifl,  that 
overflov\ing,  that  never- failing  fountain  of  grace  and  com- 
fort, in  whom  all  futnifs  dwells,  that  of  his  fuinefs  all  his 
members   may  receive,  fuiilier  receive,  grace  for  grace. 


THE 


SECOND    EPISTLE   OF   St.  P  A  U  L 


TO      THE 


THESSALONIANS. 


The Jtcond  ep'Jlk' to  the  ThcfiTalonians  n  bdicved,  very  prohaUy,  to  have  ken  written  hy  St.  PauK/Jcm  (tjler  thcji)jf, 
hzcaufe  the  fame  perjons,  Silvanus  dWTimotheus,  werejliiluith  him  wlun  he  writ  it,  as  they  zcere  at  tlie  writmg 
cjftliejiijl  (pifile. 

Having,  m  his  former  epijlle,  exprejfcd  his  longing  defire  to  vifu  them,  andpJrng  by  the  inttrvention  of  other  affairs, 
that  he  wasjrmii  time  to  time  providentially  hindered /rem  coining  to  them,  he  fends  this  fecond  epi/le  to  them,  to /ap- 
ply tlie  xoant  of  his  prefmce  among  them.     In  which,  hejirjl  congraixdates  their  ccnjiancy  in  the  projcficn  of  the  gojpd 


ie  ccmmepJs  divers  Chrifian  dutiis  to  them,  requiring  them  to  adincnfh  and  cenfure  ftck  idle  perfcm  aviong  than 
:lio  did  not  work,  but  lived  upon  ether  yncn's  labours ;    aiulfo  concludes  his  epflle  wdh partUidar  recffinmcndaiions  of 


He 

wlio  did  not  work,  but  lived  upi 

them  to  the  f pedal  favour  and  grace  of  God. 


CHAP.     I. 

PAUL  and  Silvanus  and  Timotheus  unto  the 
church  of  the  TheiTalonians,  in  God  our  Father, 
and  the  Lord  Jelus  Chrift:  2  Grace unloyou.  and 
peace  fro:n  Cod  our  Father,  and  the  Lord  jc'us 
ChrilL 

Thcfe  two  verfcs  contain  the  infcription  of  this  epiftle 

1  the  very  fame  words  wit!-,  the  former,  in  the  fortgcirig 

/  !He.      In  which  ohferi^e,  i.  The  wriftrof  the  cpiftic,  St. 

i'jiil,  j'Mi.ing  himfelf  with  his  two  ailciciates,  Silvanus  or 

iiiLs,   ;r.J  Timotheus  or  Tiinothv.     2.  To  whom  itwas 


■written.  To  the  church  of  the  TlieffiiUrAans ,  in  God  the 
Fiithcr,  that  is,  eftabliiiied  in  the  knowledge  ot  God  the 
Father,  and  in  the  faith  of  our  Lord  Jefus  Chrifh  3.  The 
ufual  falutation,  Cnu-e  a>id peace,  under  w  hich  arc  omipre- 
hcnded  all  fpiritnal  and  ten-.porai  bltfiings  :  And  ihefe  are 
fet  forth  as  flowing  to  us,  firft,  from  their  fountain,  God  the 
Father :  Secondly,  From  their  means  of  cimvcyaijce, 
J' fits  Chriji,  as  Mediator;  intimating,  tiiat  wluiicvcr  fpi- 
ritnal grace,  or  te-nporal  bleiling  v/e  now  receive  from  God, 
wc  have  it  frcm  him,  net  bnerly  ns  a  Creator,  hut  as  a 
Father,  as  a  gracious  Father  in  Chrift,  in  snd  through 
whom  all  kinds  of  bleflings  are  crnvcvt.d  to  us.  Now,  r. 
From  St.  Paul's  ufing  the  very  fame  t'onn  of  words  in  this 

epiftle. 


88G 


IT.     T  H  E  S  S  L  O  N  lA  N  S. 


Ci;Ar. 


epiftlc,  wbkli  h?  had  made  (ifc  of  ia  iIk-  former,  wc  may 
oh/erve.  That  the  holy  Spirit  of  Gi'd,  in  inditing  of  the 
fcripturcs  did  not  fo  much  regard  variety  of  words  an>l 
flyle,  as  the  piirpofe  JBtendcd  by  thefe  words  ;  and  accord- 
ingly the  miniiters  of  Chrilt,  in  the  expounding  and  ex- 
plaining of  the  fcripturcs,  (hould  rather  ftudy  folidity  of 
matter,  than  variety  of  ex  predion,  or  elcpance  of  Ityle,  It 
VMS  none  of  the  ajniHc's  biiUncfs,  [God  ursnt  thai  it  may  be 
none  n^  curs;  to  pk\;fe  tl;';  wanton  \vit5,  and  C^raiify  the 
luMirinnt  fancies  of  men,  with  a  pompous  found  of  wnrd', 
bi:t  folidity  toinftnirt  thtm  in  the  great  and  neccfiary  duties 
of  the  gofpel,  and  to  fmnilh  tl-.cin  with  the  ftn  ngeft  argti- 
inenrs  and  motives  to  a  good  lil'c.  Plain  truths,  without 
any  art  fr  varnilh  m.av  be  conveyed  wiih  itiore  warmth 
and  vigour  to  the  confcicncc,  than  all  the  charms  of  human 
eloquence  from  the  moll  fliitnt  and  popular  tongue.  But 
though  wc  mufl  come  in  plainnef':,  yet  lu.t  in  nidtncTs  of 
(pccch.  Nctc,  2.  Kront  St.  Paul's  \vritin<];.this-  cpil^e  to 
the  Thcllhlonian?',  when  he  was  pi^videntiaUv  hindetcd  in 
liis  purpofc  of  comin?  to  them,  and  preaching  amon-^ft 
ihem,  we  may  L\!in,  That  as  the  wifdf)m  of  GikI  has  :ip- 
4^oinied  feveral  means  for  the  edification  of  his  church, 
foir.etime;  preaching,  at  ot'ner  times  writing,  fo  ihc  minif- 
tcrs  of  Chrift  are  obliged  and  bcund  to  endeavour  ih.c 
church's  edification  by  all  mcsns  ;  when  ihcy  crnnot  do 
it  by  public  preachinij,  to  endeavour  it  by  writing  ;  ai:d 
when  they  can  by  both,  their  labours  from  the  prcfs  and 
from  the  pulpit  fhould  be  jointly  employed  in  the  cliurch's 
fervice. 

3  Wc  are  bound  to  thank  God  alway.s  for  you, 
brethren,  as  it  is  meet,  becaufe  that  your  faith 
grovvcth  exceedingly,  and  the  charily  of  every  one 
of  you  all  toward.^  each  other  aboundeth  :  4  So  that 
v'c  ouTfelves  glory  in  you  in  the  churches  of  God, 
for  your  patience  and  faitli  in  all  your  iJerl'eculions 
and  tiibulations  that  ye  endure  : 

Ohfnvc  here,  i.  The  holy  wifdom  and  pious  prudence 
of  our  aportlc,  who  being;  about  to  magnify  and  extol  the 
graces  of  tl^e  Spiiit  wrought  in  the  Thclialonians,  particu- 
larly their  fail  h  and  charity,  inllead  of  cotrimcriding  ihetn 
for  thtfe  graces,  he  breaks  forth  into  praifes  and  thankf- 
giyings  unto  God  for  them  ;  we  thr.r.k  God  that  your 
faith  groweth  ex.cecdin«ly,  arid  that  the  charily  tf  every  one 
ej  you  ahoundrth.  His  biiflnefs  was  not  to  cekbrate  the 
prailcs  and  commendaiii  ns  of  them,  but  to  admire  the 
fpecial  grace  of  God  conferred  upon  them,  an  J  coufpiiiioiis 
i.1  them.  Learn  h^nce,  That  as  it  is  owr  duty,  it  will  be 
our  great  wildom  atjd  prudence,  fo  to  fpcuk  of  the  graces 
of  God,  which  we  fee  and  obferve  in  others,  as  that  they 
rnay  not  be  puffed  up  wiih  any  conceit  of  their  own  cxccl- 
lenci'-s,  but  fee  matter  of  praife  and  thankfgiving  due  un'o 
God  oidy  ;  and  nothing  to  thctnftlves.  Obfervf,  2.  The 
fpecial  and  panieidjr  graces  which  St.  Paul  obfirved  in  the 
TliciialoniLMis,  their  fuirh,  and  their  charity,  together  with 
ihc  evidence  of  the  fincerity  of  thcfc  graces,  namely,  that 
their  f.iith  is  a  growing  faiih,  their"  love  an  abcunding 
and  over-flowing  love  :  Your foiih  groxveth  exa-rd.'n^h,  find 
ymr  Isve  abautulcth.     Learn   hence,    That    as    the    faviiu' 


graces  of  faith  and  love  do  admit  of  degrees,  and  do  not 
come  to  their  height  and  perfeiflion  aH  at  once  ;  fo  all  other 
graces  do  either  increafe  or  decrcafe,  grow  or  fade  together 
with  thefe  ;  the  vigour  or  decay  of  thcfc  cardinal  graces 
have  an  aiifwcrable  influence  upcn  all  our  other  graces. 
But  how  did  St.  Paid  know  th.at  their  faith  did  thiis  prow  < 
Anf.  He  knew  the  increafe  of  their  faith  by  thtir  conflanry 
in  fufFcrings.  Oljcrvt,  -5.  Our  ap.dlle  doth  not  barely 
commend  ihcfe  graces  of  faith  and  love,  which  were  found 
in  the  Thv^^ir.iloiii  ins,  but  he  makes  an  holy  hoaft  of  thtm. 
he  glories  ii}  them,  and  excites  other  churches  to  a  praife- 
worlhy  imitatim  of  them  :  U't  glory  in  you  in  the  churchci 
ofGcd.  But  for  what?  Even  for  your  courage  snd  pa- 
tience imilcr  fufFfiings,  perfectitions,  and  tribulations  U  r 
the  fake  of  Chriltianity,  and  for  yfiir  cfii.rtsnry  in  tho  faith 
of  Chrift.  Learn  hence,  t.  Th.it  perfeciitions,  ;.ffli<5tion.*, 
anel  tribulaiii  ns,  for  the  fike  of  Chriftiaiuiy,  (when. main- 
tained, efp.'cially  in  the  power  of.  i?},  arc  the  common  lot 
of  Gort's  faithfi'l  children  arid  feKs<hts. )  2,  Tfiat  it  is  the 
highcd  clory  of  a  Chrilfian  to  bear  afHiiflii-ns,  and  undergo 
perfecuticns  for  the  fake  of  the  gofpel,  w  iih  an  undann-cd 
coiirafc,  an'!  an  invincible  patience.  3.  That  it  is  not 
tinbv-ful,  but  fomctinu'S  necelfary  and  expedient,  (or  3 
miniderto  elory  in  l-.is  pe^ple  ;  not  in  their  madtitude,  not 
in  their  riches,  not  in  their  greatnefs,  not  in  ihci.  high  cf- 
fimation  of  hi>  pcrfon  and  abilities,  but  in  the  eminent 
rvccsof  G'.>d's  holy  Spirit  in  ihetn,  and  in  the  great  ftr- 
vices  and  fufFe'rings  imdcrgnne  by  thtm. 

<^  Which  is  a  manifefl  token  of  the  ris^htcous 
judgiTtent  of  God,  that  ye  may  be  counted  worthy 
ot  the  kingdorn  of  God,  for  which  ye  alio  fufFcr  : 

As  if  he  had  fuid,  "  Which  tribulations  and  perfecutions, 
or,  which  p.^iicnce  ttnder  y<;ur  prcfcnt  pti  feint  ions,  is  a 
/l.'rn  and  tt  kf n,  yea,  an  evidence  and  monifdlation,  that 
God,  the  righteous  Judge,  will  reward  you  with  a  part  and 
fliare  in  thar  kingdom  for  which  yoti  fuffcr,  being  in  his 
account,  wortliy  of  it ;  not  with  a  wonhinels  of  ment,  but 
with  a  vvorfhinefs  of  mectnefs,  they  being  mr.dc  meet  and 
fit  for  heaven  hereafter  by  their  pitienec  and  ccnllancy 
tinder  fufferings  and  perfecutions  here."  Leant  hence, 
Thct  as  none  can  enjoy  the  kingdom  of  heaven,  by  n'-.crit- 
ing  heaven,  but  by  being  made  meet  for  heaven  ;  fo  patience 
tinder  futforings  anil  reproaches,  tinder  perriciiiic  ns  and 
fharp  trials,  is  a  fpeci.'l  qualification  to  make  !:<  uicct  f"r 
the  enjoyment  of  that  glorious  kingdom. 

6  Seeing  it  is  a  rii^hteou.";  thing  with  God  to  rc- 
compence  tribulation  to  them  that  trouble  you  : 

Onrapoflle  had  fhewn  in  the  foregoing  vcrfc,  that  their 
patience  under  perfecution  w::s  a  n-?nifc(K\  idence  of  GcjI's 
in'etuling  them  a  pinion  in  that  kingd'^m,  for  Avhich  ihty 
fufiercd  perfecution  :  Now,  in  this  vcifc  he  flenounrcs  the 
perfecutors  doom  upon  thtm,  namely,  That  the  lithicii!:; 
nature  of  God  did  oblige  him  to  rtcorr pence  tribulati' p, 
anvl  to  repay  trt^ible  to  all  Inch  as  did  trouble  them,  and 
tiiddndly  perfccutc  tliem  for  ris'.hteoufacis  (V.ke.  Lenrn 
thence.  That  as  pcikcutors  ccne tally  i!o  crntinue  fin:dlv 
impenitent,  fo  the  hc;:viJl  (Irokc  of  divine  vtngrancc  ih  !1 

fall 


Chap.  i. 


II.     T  n  E  S  S  A  L  O  N  I  A  N  S. 


BS7 


f.ill  OR  fucit,  in  the  day  of  God's  nioft  righteous  pnig' 
mtnt  :  //  it  a  riohleous  thirty  tvkh  Cod  lo  render  tribulation 
to  them  that  trouble  yiu, 

7  And  to  you  who  are  troubled,  rcfl  with  us. — 

That  i«,  "  As  Goil  will  certainly  piinlfh  your  pcrftcii- 
tor.«,  To  he  vill,  ere  long,  give  reft  to  yoii  his  ruffercrs,  to- 
peiher  with  uS  vvho  arc  coinp:ir!i()ns  with  you  in  the  i.imc 
fiifFerings  ;  y<'u  that  are  trouMed  (liall  have  red  with  11s, 
liis  perfeciited  apoflles,  yoii  ihall  have  refl:  ns  well  as  we, 
and  yon  Oiall  have  reft  together  with  us.''  Blcfttd  be  God, 
that  there  is  a  day  tnidoiihtedly  coining,  when  all  the 
troubles  of  hi>  people  ftnll  be  ended  indeed,  and  all  his 
fniR-rine  fiiints  ftrdl  be  fully  and  finnlly  rewarded  for  all 
their  fcrvices  and  fufferines  ;  and  this  diftribuiion  of  re- 
wards and  puniihmcnts,  ftiall  be  in  the  prefence  of  the 
whole  world,  at  the  great  day,  for  the  glory  of  Divine  Juf- 
lice.  Then  all  thofe,  who  doubt  or  complain  of  God's 
juftice,  fliall  awf'jlly  admire  and  adore  it  :  To  you  that  are 
trouiilcd,  reft  ivjth  us.  Where  note,  I.  That  the  prcfent 
time  is  a  time  of  trouble  to  the  people  of  God  :  their  time 
of  reft  is  hereafter.  2.  That  Almiuhty  God  allowcth  his 
troubled  faiiUs  a  liberty  to  comfort  ibemfvhes  with  the  ex- 
pc.Haiion  and  hope,  that  tlicir  troubles  fh?ll  ftiortly  end, 
and  their  cvcrlaft'ng  reft  begin.  3.  That  it  addeth  much 
to  the  excellency  of  that  reft  whiclf)  the  troubled  faints  ex- 
pcd,  that  it  (hall  be  enjoyed,  rot  by  a  ((^w  of  the  mcft 
crninent  fuffercrs,  but  by  all  of  them  ;  AH  you  tl.-at  are 
troubled  jhdl  refl  with  us  ;  with  us  apoRlcs,  with  all  the 
prophet';,  and  fai'hful  fervanis  of  God.  Hiiil,  happy  day  ! 
when  all  the  faints  fltall  fing  and  rejoice  together  ;  when 
there  fhall  not  be  one  w  ickcd  pcrfon  among  them  to  damp 
their  mirth  or  to  diminidi  their  joy.  How  defirable  is  the 
commimion  of  faints  here  1  How  happy  do  they  efteem 
thcmfelves  when  they  can  get  together  by  themfelves  !  But 
liow  joyful  v;ill  the  time  and  place  be,  when  they  get  to 
heaven,  where  none  fliall  corrupt  their  quiet,  nothing  Ihail 
diflurb  their  reft  !   God  will  recompence  tribulation,  &c. 

When  the  Lord  Jefus  fliall  be  revealed  from 

,  heaven  with  his  mighty  angels,  8  In  flaming  fire, 
takinw  ven^'eance  on  them  that  know  not  God,  and 
that  obey  not  the  gofpel  of  our  Lord  jefus  Chrifl:. 

In  thefe  words  we  have  an  awful  defcription  of  the  d.-;v 
of  judgment,  and  of  the  proccls  of  that  fulemn  day. 
Where  «5/^,  i.  The  Judge  defcribed,  The  Lord  Jefus,  he 
fliall  be  revealed  from  heaven:,  fince  his  afceniion,  the 
heavens  have  contained  him,  and  concealed  him  from  our 
fight  and  ftnfes  ;  but  he  ftinll  then  vifibly  appear,  and  lo- 
cnlly  defccnd  from  the  hit  heft  heavens,  into  the  region  of 
the  air.  He  flmll  come  in  the  clouds,  and  every  eye  JliiiUfee 
h'nn.  N:le,  1.  His  noble  attendants,  the  mighty  angels, 
every  one  lirongcr  than  an  h<  ft  of  armed  men.  As  the 
work  Chrift  comes  ab^llt,  is  a  great  and  mighty  work,  fo 
he  (lull  have  inftrumcnts  ftrong  and  n.iglny,  fufiicrent  for 
that  work  ;  yet  doth  Chrift  make  tifcof  the  angels,  not  foi- 
iiecelliiy,  but  for  irisjefty  ;. he  can  do  this  work  withrtit 
them.  ;^.  The  manner  of  his  coming,  Iv  faming  fire.. 
by  which  the  heavens  and  the  tartli  ftull  be  burnt  up,  and 


► 


in  which  the  darrnfd  Hiall  be  etcrnallv  tormented.  4,  The 
end  of  his  coming.  To  take  vengeance  on  the  ignorant, 
and  on  the  difobedicnt,  on  fuch  as /fi;itf  not  Ccd,  ai\d  on 
them  that  do  know,  but  ib.-r  not  tie  gc/pel  of  our  Lord  'fcfus. 
ZtY/77/ hence,  I.  That  it  greatly  ttiuls  to  the  comfort  and 
fupport  of  perfccutcd  Chriftiaiis,  that  Chrift  their  righieoiis 
Judge  will  come  .-  He  /hail  be  rcvetded,  and  nobly  attended  ; 
he  fhall  come  a^  an  exalted  King,  accompanied  with  a  glo- 
rious train  of  mighty  angels.  2.  That  the  dread  and  er- 
ror of  the  day  of  judgment,  wll  be  a  matter  of  comfort  to 
the  godly,  no  ways  terri(\ing.  Thi.'("e  very  flames,  which 
fliall  fet  the  heavens  and  the  earth  in  a  blaze,  and  occafion 
dreadrul  conftcrnaiioii  anJ  fear  to  tjic  wicked  and  impeni- 
tent world,  (hall  be  a  comfortable  light  to  iho  godly,  and 
the  forethoughts  of  them  may,  and  lliould  yield  comfort 
to  them  under  their  prefent  troubles.  3.  That  ignorance, 
whether  in  Pagans  or  in  Chriftians,  doth  very  much,  but 
difobedience  to  the  gofpel,  doth  very  much  more,  rxpofe 
perfons,  and  lay  them  open  to  the  vengeance  of  the  great 
d.iy  ;  if  Chrift  will  render  vengeance  to  them  that  know 
hiin  not,  much  more  to  thcin  that  do  knov.-,  but  obey  not 
the  gcfpel  of  our  Lord  ye/us. 

9  Who  ftiallbe  punifhed  with  ei'erlafting  deflruc- 
tion  from  the  prefence  of  the  Lord,  and  from  the 
glory  ot  his  power. 

Ncfe  here,  The  tremendous  dreadfulncfs  of  that  wrath 
and  vengeance  which  at  the  great  day  will  be  in'fiicfcd  on 
the  ignorant  and  difobedient  part  of  mankind  ;  to  denote 
the  greatnefs  of  it,  it  is  called  deJlruSlion,  not  as  if  it  were 
an  abolifhing  of  their  nature,  and  utter  cx'.intRion  of  their 
being,  as  the  deftru6lion  of  beafts  is';  but  a  lofs  of  their 
happinefs  and  well-being,  as  the  dtftrudlion  of  the  fallen 
angels  was  ;  and  fo  fet  forth  the  duration  of  it,  it  is  called 
eveilaffliig  dcflruflion,  a  dying  life,  and  a  living  death  ;  their 
debt  will  never  be  paid,  they  fliall  never  come  out  of  pri- 
fon  ;  they  w'ill  be  always  faiisfying,  but  never  able  fully  tO' 
fatisfy  Divine  Juftice.  And  note  farther,  .As  their  pimifti- 
rnent  of  fenfe  is  here  defcribed,  fo  we  have  their  punifli- 
ment  of  lofs  declared  :  They  ftiall  be  baniflicd  froin  the 
prefence  of  the  Lord,  that  is,  for  ever  excluded  from  the 
light  ot  his  bleftl-d  face,  and  the  enjoyment  of  his  gracious 
prefence  ;  the  prefence  of  his  favour  they  fliall  never  lind, 
the  prefence  of  hii  fury  they  fliall  ever  I'et!.  Lord!'  how 
is  thy  prefence  hereon  earth,  life,  light,  and  joy  to  thine 
r.wrr  people  1  How  much 'more  will  it  be  fo  in  heaven  I 
But  how  terrible  and  dreadful'  will  thy  prefence  b:".  10  the 
wicked  at  the  great  day,  even  everlaftingdeftruclion  !  Lord, 
•where  fliall  the  u'Tigodiy  and  Tinner  appear,  v.'hcn  thou  ar- 
peareft  !  Thy  very  prefence  (hall  punifli  and  torment  their, 
and  thy  glorious  power  drive  them  owry  to  the  place  of 
tonr.ent  prepared  for  them:  TIrf fh,ill  be funifljcd  iiith 
ncrlqfling  deJlru£i\on,.  Arc.  that  is,  deftniciiion  fl1al^  corne 
forth  immediately  from  the  prefence  and  glorious  power  of 
Chrift  upon  them,  and  that  w  ithout  any  nieafure  of  miti- 
gation ;  the  fcntcnce  denotmced  will  be  inftanily  executed,  ' 
and  the  fmner  that  fs  bsniflied  from  Chi  id's  prctnce  fliall 
be  evcrlaftingly  tormented  by  his  power. 

10  When  he  fliall  come  to  ho  gloiifipd  in  his 

faints, 


888 


II.    T  H  E  S  S  A  L  O  N  I  A.  N  S. 


Chap  ii. 


faitits,  and  lo  he  adinircd  in  all  ihcm  that  believe 
(beciiufi-  our  tcUimony  an;oiig  you  was  believed;  in 
that  day. 

Tlie  former  verfcs  rcprcfcnted  to  ii':  the  great  end  of 
Clirift's  appearance  to  judi/ment,  with  refpec'i  to  tiie  w  iv  kcd, 
it  was  for  piiniihmcnt. they  lli.ill  be  piinilhcd  witli  cvci- 
laftinqdeftniflion"  i*.x.  Now  here  we  have  aliened  the 
^racior.s  denrn  (-f  Chrill's  coinins  with  rclaii</ii  to  the 
godly  ;  he  fli-dl  coirif-  to  be  vl->rifif-d  in  his  faints.  Where 
rct^:  /.  The  chiiraclcr  of  Chrilt's  favcd  ones,  thev  are 
f.i.i'-,  :i!l  fiich,  nnri  only  furh  ,  not  bv  villhlc  proti  flion 
bircly.biit  bv  in\v?-d  faiiaitication,  and  ht.linefs  uf  con- 
\  -rf.iii(m  alfo':  And  called  alfo  heliivers,  who  arc  endued 
\%it!!  the  2rac<!  rrf  faviuc;  faith.  2.  The  end  of  Chrifts 
coniint;,  wi'ii  retercncc  to  his  own  children.  ^  fr.)  To  be 
■  ihnf.cd'm  hi-  I'-i.'iils ;  mark,  not  to  Se  glorii"\d  by  thcin, 
but  to  be  glorified  in  them;  the  Ifend  will  not  oulv  be 
dori.Mis  \n  himfcif,  bm  glorified  in  his  members  :  The 
glory  God  gave  the  Son,  lie  feath  given  the  faints,  and  will 
jmt  iV.ch  a  glory  upon  them  in  foul  and  body,  as  he  him- 
felf  ("hall  be  thereby  glorified.  fl.)  ylilir.ired  in  all  ihern 
tl'/it  bt'lin-e,  that  is,  he  will  do  fuch  things  for  believers,  as 
will  be  to  their  ov.n  and  others  admiration  ;  tliinj^s  that 
will  not  only  exceed  their  unbelief,  but  their  faith  too. 
Plainly  tl.us'the  Lord  Jefns,  at  the  great  day,  will  put  inch 
"lorv  imon  believers,  as  never  was  cxpcacd,  either  by  ihein- 
ftlvesi'fr  others  and  confequently  fliall  be  admired,  greatly 
■alnMred,  eternallv  admired  by  all  beholders.  But,  Lord, 
if  ih.-  clorv  put  upon  tliv  faints  (liall  be  thus  admired,  how 
much  more  ihall  thsfelf  be  admired,  the  btftower  of  that 
rich  and  tranfceiident  glory  ?  T  he  glory  of  thy  judice  in 
the  damnation  of  the  vvickcd  will  be  admired,  but  not  com- 
parably with  the  glory  of  thy  mercy  in  tl,c  falvation  of 
belieycrs.  Oh  !  how  will  this  ftrike  the  adoiing  angels 
into  an  ecftafy  of  holy  admiration,  and  tranfport  thy  ad- 
miiing  faints  into  an  eternal  rapiiire,  when  thou  flialt  come 
jO  be  ^hrified  in  thja'mts,  &c. 

1 1  Wherefore  alfo  we  pray  always  for  you,  that 
our  God  would  count  you  worthy  of  this  calling;, 
and  fulfil  all  the  good  pleafure  oihh  goodncls,  and 
tho  work  of  faith  with  power  : 

In  thefe  word',  St.  Paul  alTures  the  ThelTaloni.-'.ns,  that 
alrhofdi  he  could  not  come  to  thci^,  tluit  yet  he  prayed 
feivcnriv  for  them  ;  ue  priy  nhmy^  fcr  \'y„\  the  fauhful 
minifter's  of  Chrill  can  as  foon  torgct  tlumfclvcs  ns  their 
people  in  ihtir  prayers  to  God.  ^A./^  next.  What  V.c 
prayed  for,  on  thdr  behalf.  I.  That  (,od  would  count 
them  worthy,  that  is,  fit  and  meet  for  their  callme;  that  i  , 
for  the  fore-mentioned  glory  which  they  were  called  to  the 
cxpeaatinn  of,  for  they  were  already  called  ;  and  therefore 
calling  here,  muft  denote  that  unto  which  they  were  called, 
even  the  kinv-d^m  cf  glory.  2.  'fhat  in  order  to  this, 
God  would  fiillil,  fully  perform  and  accomplilh  jus  who'e 
purpofc,  here  called  his  pleafure,  and  the  plcalure  of  his 
poo'lnefs,  to  fl.e^v  that  nothing  bnt  his  own  gordnefs  was 
The  cai.fc  of  his  o.vn  purpofc.  ;^  He  pra)s  that.C^od,  by 
his  own  pov,cr,  would  Ihenglheu  ihe  wcik  of  t.uih  in  th.m  ; 


and  the  zviti-  of  faith  villh  power.  Where  n'Jt,  j^.  That 
wc  arc  not  only  favcd  by  Go<f's  go<vl  pleafure,  but  by 
faith.  2.  That  there  is  no  faung  faith,  btit  is  a  workin" 
faith.  3.  Tiiat  faith  is  wrought  by  a  wonderful  power, 
which  doili  proilucc  womlcrful  efiias. 

1 2  That  th<;  nain'e  of  our  Lord  Jcfus  Chrill  may 
be  glorified  in  you,  and  ye  in  him,  according  to  the 
grace  of  our  God,  amlof  the  Lord  Jcfus  Chrill. 

Our  apof^lc  declared,  at  ver.    10,  how  Chii.'f  fhould  l,e 
glorified  in  his  faints  hrreaficr  ;   now  he  prays  that  the  nan;e 
of  Child  may  be  gloiificJ  in  them  here,  ^^'here  note,  Th.  ' 
faniSf  ifying  grace  makcih  Chrillians  a  glory  to  the  name  < 
Chrift,  not  by  adding  any  glory  to  him,  which  before  I. 
had  not,  but  by   fetting  forth  that  glory  which  he  alreac 
hath.     N'yle  alfo.  That  as  the  name  of  Chrid  is  glorifi 
in  the  faints  now,  fo  they  fhdl  be  glorified  in  him,  then,aii,j 
glorified  with  him  and  by  him.    The  fame  glory,  for  kind, 
fliall  be  put  upon  the  head  and  members  :  Grace  is  the  on!- 
way  to  glory,  and  glory  will  be  the  certain  reward  of  gra^^ 

C  H  A  P.     ir. 

T/t£  former  chapter  xvaifpad  in  a  IdtidofconfvtalionagairtP 
trouble,  this  in  a  caution  againjl  errors,  or  lo  reBi; 
their  jiulgmaits  conarnivg  the  time  ej  Clmji'i  Jccor. 
coming. 

NOW  we  befccchyou.  brethren,  by  the  comiti 
of  our  Lord  jcfus  ChriH,  and  ly  our  gather 
in!j  tOijethcr  unto  hitn. 

As  if  the  apoflle  had  faid,  "  Bietliren,  wc  bcfccch  yoi 
as  you  afiiiredly  expefl  the  comincr  of  Chrifl,  and  do  lov 
look,  and  long  for  that  day  \vhen  it  fliall  go  well  with  vo:: 
and  Chrifl  will  appear  to  your  glory,  that  yoti  be  net  trci- 
blcd,   i^c.     Lctini  hence.    That  the  coming  of  Chrift  f. 
judgment  is    a  tniih    well    known,    firmly  believed,  a;  . 
carnefllydefiredby  all  true  Chrillians,  well  known,  becai!! 
the  apoflles,  when  they  went  abroad  to  profclyte  the  worl 
iifiifally  began    with   this    point  ;     firmly  bLlicved,  f"r  , 
day  of  judgment  was  never  denied  by  any,  but  thofc  who' 
inrered  it  was  that  there  fhotild    be  nc.ni  ;    and  earnefl 
defired,  in  rcfpcft  of  Chrill  our  Judge  and  Saviour,  and  ; 
rcfpedpf  ourfclves,  who  Hiall  be  Iharcrs  in  the  happiiiefs 
of  that  day.     Ohjenje,  i.  The  apollle  calls  the  coming  of 
Chriff  a  gathering  I'.gether  unto  him  ;  intimating,  that  when 
Chrift  llKillcomcall  the  faints  ihall  be  gathered  together  unto 
him;    at  the  day  of  judgment  there  (lull  Lc  both  a  conpie-  ^ 
gallon  and  a  fegrogation  ;  a  congrcg  ition  of  all  b,  .» 

tr.ake  up  the  number  of  Chriil's  train  and  aiit;i  ,1 

that  in  one  troop  they  may  be  btf>ti;'ht  into  iiis  i)c:ivc!;iy 
kinedoin  ;  and  a  fegregaiinn,  he  fh.ill  fcparaie  the  (lici.  . 
rroiii  among  the  goats,  aii<l  ft. ver  the  vxickcd  from  anioi;  ^ 
jhejtift.     Matt.  xiii.  44. 

2  That  yc  be  not  loon  fhaken  in  mind,  or  h 
troubled,  neither  by  fpirit.  nor  by  woid,  nor  by  let 
ter,  asTrcm  us,  as  that  the  day  ol  Chiifl  is  .11  haifiin 

Note   here,  I.    The  error  which  the  apolilc  difpr*"- ^™ 
namely,  that  the  day  of  Chriil,  that  is,  the  day  of 

iii.-;ii, 


t 


Chap. 


W   T  H  E  S  S  A  L  O  N  I  A  N  S. 


88c) 


ment,  w^s  then  at  hnnd,  to  come  in  a»few  years,  which 
was  very  true  with  rtfpeft  lo  his  comirg  to  diMroy  Jern- 
falem,  but  not  as  to  the  final  judjrmpnt.  l.enrn  htnce, 
That  the  time  of  Ch»iil's  cnpui.g  to  judjiment  mull  he  pi- 
tirtnly  e.\p-(fied,  but  nor  pofstivtly  tii-tcrmined.  Aoff ,  2. 
'J"he  tliVcl  which  i liii error  nright  produce,  r.unely.  tti  n- 
b!e  and  unfet'ilenefs  of  mind;  7hatye  he  n'tt  loon  f)a  ken 
inmnd,(ir  tr  ,ublr-d ;  implying,  «.  'J  hat  errors- breed  trou- 
ble and  diliquietude  of  mind.  i.  Thai  Chrirti.m^  fb<nild 
be  To  rftibh.hed,  and  ha'/e  futh  a  cotiftaiuy  of  inind,  that 
they  (hould  net  bceafdy  /haken  and  moved  from  the  faiih. 
Notf,  3  A  removal  of  all  the  fuppofed  foundations  of  i  his 
error,  or  the  iDeans  whirh  ihefe  impoilurs  ufed  to  entice 
's  I  hclTjIonians  to  embrace  it  j  and  they  are  three; 
u.iinely,  Ipirit,  word,  and  letter  ;  not  hy/pint,  ihdt  is,  be 
nor  Ihiken  Jn  m  nd  by  any  pretence  ot  fpiritual  or  divine 
revelation;  ror  hy  word,  by  any  pretended  im  ffige  or 
■word  from  uS  ;  nor  hy  Utter,  i\\j.x  i<,  not  hy  any  tiiinjj  con- 
tained 'n  our  former  epillle,  or  in  ar.y  fpui-'ojs  or  ccuti- 
terlcit  writings,  p.ifling  under  the  apoltie's  name,  menuoii- 
ing  as  if  Chrilt  IhouKi  come  in  that  age  wherein  they  liv- 
ed. VVe  need  not  wonder  That  St.  Paul  is  f(>  careful  to 
obviate  this  error  of  the  prefent  coming  and  appearance 
of  Chrilt,  beeaufe,  (lio:iid  the  ThefTdoindns  haveilepf  nded 
upon  it.  and  found  themlLlyes  deceivid  in  their  expi  ct.iti- 
on  of  it,  it  might  hive  caufed  gre.it  trouble  to  them,  and 
even  |]];ik<-n  their  fttdfaUiieCs  in  the  far.h. 

3  Let  no  man (ieceive  yoii  by  any  means.  For 
that  dayjluill  not  come  except  there  come  a  falling 
away  firll.  and  that  man  ot  fin  be  revealed,  the  fon 
of  perdition: 

As  if  the  apoftlc  had  AdJ,  "Let  ro  man  deceive  you  in 
this  article  of  your  faith,  by  any  pretence  whatfoever;  for 
before  Chrill's  coming,   there   llia.ll  c(  nie    a  great  f:.liing 
away  from    the  catholic  faith,  and  hy  that  meaisthe  injn 
of  tin  will  l>e  revealed,  v\hoi^  t4ie  Ion  of  perditu-n."   Si.te 
here,  i.  Such  a  proneneL  there  is  in  the  nature  and  uiind 
ot  man  to  embrace  and  entertain  error, .when  i.nce  venifd^ 
that  there  is  need  of   repeated    diflVmrivei  from  it,  and  to 
,  guird  perfons  againft  the  poifon  and  infatUdtion  of  it ;  Let 
no  man  decfivs  you  hy  any  mentis.   2.  A  general  apoltafy  or 
defection  of  the    vifible  churc^    from    the  faitli  ofChrif- 
tianity.mufb  be  before  ChrirtN  coming  to  judgment;  f.vffT)^ 
iherf  come  a  fjlimo  awty  fi>fi  ;  it  is  fv>reiold  asa  thipgthat 
Would  cert.iMvly  conw  lo  pal*;.   3.    1  he  revelation  of  ami 
■>  chi  ill  declared,  yZ-./Ji   man  (.fjwjhull  bt  revealed  the  Jon  of 
perdition;   where,  by  the  man  o    Ijii  underlland  not  .1  par- 
ticular or  individual  perfon.  but  a  fuciety  and  fuccellion  of 
men,  Inch  a«  js  found  in    and  amoi^gd  the  F.ipacy,  where 
the  ibJomv..  blafpheniy,  inceCf,  adulieriei,  i'orceries,  mur- 
ders, trealons,  whieh  arc  not  only  commi'ted,  but  coun- 
ten.inced,  not  acfted,  but  5uthc>rtled.  do  moft  evid' nily  de- 
clare that  there  iieverwas  fuch  an  apoHafy  from  Cliriftia- 
-   rity  lince  it  had  a  neinjin  the  «  orld,  a*,  is  found  amonj-ft. 
^diem.   4    This  man  of  fill  is  alfo  Itded //^/-/MtZ/Jerf/,/;!,;;, 
H^  Adively,   a   drftroying  fon,.  one  that   hr;ng- others  to 
rileftiuftinii.  2.  PaffivKl'y,a  fon  that  lliall  bedtlhoved;  amt'- 
ehrilt  anj  all  his  adhcreuti  Ihall  be  dcltjoycd,  utterlv  dcf- 


troyed  by.  Jcfos  Chrifl,  andhib  kingdom  flvill  prrifh  with- 
out  hope  of  recovery  ;  f.rii  deilroymg,  and  at  lall  def- 
troyed.  Where  ifjf,  Jhat  our  apoUle,  at  the  firll,  the 
very  firfl  raentioning  antirhrill,  doth  declare  his  dcfliny  ; 
at  hi-  fi-  (I  rifing  he  declares  his  fall  and  ruin. 

4  Who  oppofeth  and  c.xaltcth  himfelf  above  all 
that  is  railed  God,  or  that  is  worfliipped;  fo  that 
he  as  God,  fitteth  in  tlie  temple  of  God,  fhcwihg 
himfelf  tiia the  is  God. 

Our  apoltle  proceeds  in  the  farther  dcfcription  of  this 
man  of  (in,  by  a  twofold  noteof  diltinclion,  namely,  by  his 
enmity  and  oppoTition,  and  by  his  dignity  and  eK.dtaiion. 
Chftive,  I.  His  enmity  and  oppufiiion  ;  He  oppofeth  lAm^ 
Jlf,  that  i',  3g:dnft  Chnft,  .is  his  name,  Antithrlll,  (igni- 
fie.s  ;  oppoling  him  in  his  doilrine,  in  his  officej,  in  his 
niemberi.  cornintirg  hi.  doctrine,  debafing  his  effites,  pcr- 
fecuiing  his  members.  2.  His  dignity  and  txahatien, 
v.hich  toiifid  of  two  parts,  i.  He  f^altetb h'lmj elf  ubi.z'e all 
ibitt  is  called  Cr,d,  »r  is  woifiifped.-  ih.tt  is,  he  exalteih 
himfelf  above  all  magiftrates,  emperors,  kings  at^d  princc!, 
who  are  called ^m//,  been uCe  reprefcnting  hi<;  perfon,  as  his 
vicegerents,  ufurping  ?  power  over  all  civilauthority,  in- 
throning  and  deihronii'g.jirinces  at  hi-  pleafure.  a.  His 
arrogance  is  let  forth  in  relaton  to  God  himfelf,  that  as 
G-jdj  he  fdieth  in  the  timfle  of  G(.d,Jheic'irg  kimjilj  ihut  he 
is  Cod.  By  the  temple  of  Cod,  underlland  the  cj^urch  of 
God,  the  external  vilible  church,  w  hichprott  fleth  ihelsi'ii 
of  Chrift,  and  bears   his  name;   in  this    teiiiple  of  Coti '•.£ 

fitteth  as  an  cfEccr  or  bifiirp  ;  and  Tks  as  60J,  that  is.  as  a 
god  upon  earih  ;  whom  all  mull  a«lore  ;  kings  klifing  hi.t 
>eet,  emperors  holding  his  Ibrrup,  and  claiming  the  fame 
power  that  Chrilt  hath  in  and  over  the  chureh,  nan\tjy,a;i 
uiiivcrlal  fupremacy,  an  ablolute  authi  ritv,  and  an  in  er- 
ring infalliabiliiy.  And  the  nl'urped  titles  given  toliini, 
declare,  tliat  he  fhe-meth  himp  If  thut  Ik  is  a  God,  he  is  cal- 
led, fuprevAum  vumcn  in  ttrris;  "The  chief  god  upon 
earth;"  and  that  from  him  it  is  .iffirmed,  that  no  appeals 
are  ro  be  iip.-.de  ;  no,  not  to  God  himfelf;  that  lie  can 
change  the   facraments    delivered   by    Chrill,  and  decree 

contrary  to  fcripture.    .  Now  to  accept  of  thcfe  flHtt..'ring;:   ' 
tirles,   and    to  prwend  to    fuch  an   U'.Jimitgd  pow  er/is  to 

flitvi  himfAfthat  he  is  Cod. 

c;  Remember  yc  not,  thatv/hcn  I  was  with  you, 
I  told  you  thele  things  ? 

0/>/f  rve  here.  That  the  doflrine  of  the  rile  and  ruin  of 
antichrill  is  neceilary  to  he  made  knov\  n  ;  for  though  thefe 
things  were  not  to  tome  to  pafj  in  >heir  days,  yet  St.P.-.ul 
taught  them  before  when  prefent,  and  now  repeateth  it 
again  when  abfeni,  tcfjften  it  upon  their  mind  andmtnif'- 
rJes;  it  is  neceffiry  to  deliver  this  doctrine,  both  to  warn 
the  faiihful  againll  dilulioiij  and  tortdy  the  f-iihlul  againll 
perfetutiou,  'okeep  tli-Mnp.itient  un.ler  it ;  for  when  aiui- 
chrift  is  diiciivered.  Chriftians  under iiis  tyranny  fubinit; 
to  foffering  moifc  chcai  fully  ;  foftVring  under  antahrilt  .in 
pcrfecu'o  s  is  inartyrdotp,  and  falFirin^^tc/r  Chrifl,  as  v.  e!l 
asund.r  Pagan  pJ'cs:>Jto-'3j  ^ 

5  U  "  '  6     And 


ir 


Sip 


II.     T  H  E  S  S  A  L  O  N  I   A  N  S. 


Chap,   i  i. 


6  An-lnow  ye  know  whas  with-holdeth,  that  be 

ini  'lit  be  revealed  in  his  time, 
o 

OA/irv.'here,  i .  How  our  ap  )ltk"  intimited  to  the  Tlicf- 
f.jloiihii':,  tluit  antichrid  wjs  not  then  revealed  and  co'n- 
frq;iently  thnr  they  were  not  then  to  expi-ct  the  coming 
oF  Chri(l  to  juJ>>;nu-nt.  2.  The  injpediment  thit  then  liin- 
licred  hii  revti.iti'jn  :  No-u  yg  kncvuhat  ivith-htldith  ;  by 
which  the  Roman  empire  is  generally  iinderftood  ;  the 
mill  of  (in  cGul'l  not  rife  to  his  greainefs,  fo  long  as  the 
Roman  empire  Itood  in  its  grandeur  ;  for  thif  feat  conld 
not  be  tilled  with  t'.vo  imperial  powers  at  once  :  Whilft 
the  Roman  emperor  poffefTt'd  Rome,  the  feat  was  full,  and 
till  it  was  void  it  conld  not  be  the  feat  of  antichrift.  Biit- 
why  did  not  the  apoflle  name  it  then?  /?«/".  Thit  he 
might  not  incenfe  the  Roman  emperors  againtt  the  Chrif- 
tians,  35  he  muft  have  done  had  he  openly  faid,  "  Anti- 
chrift fii-iU  not  come  till  ihe  Roman  empire  is  deftroyed;" 
he  therctore  covei  tly  fays,  Ye  knO'j)  what  •with-h'iUeth  that 
he  might  be  rcvaledin  his  litne. 

7  For  the  myftcry  of  iniquity  doth  already  work: 
only  he  who  now  ietteth  xoillUt  until  he  be  taken 
out  of  the  way. 

That  is,  The  beginnings  of  antichriftiasity  are  fecret- 
ly  and  mvfterioufly  already  working,  which  will  bring  an- 
tichrift himfelf  forth  in  time,  even  antichriftian  dodrines, 
and  the  aftccling  of  antichriftian  dominion  ;  only  the  em- 
pire that  now  hindereth  niuft  be  removed  and  taken  outof 
The  way.  i\'ote  here,  So  great  an  enemy  is  Satan  to  the 
falvation  of  m.mkihd,  that  no  fooner  did  Chrift  ere<5t  .a 
kingdo.ii  in  the  world  for  faving  finners,  but  the  devil  fct 
up  hi^enlign  in  oppofition  thereunto.  Antichriflianifniis 
almoft  as  old  as  Chriftianity  ;  ihemyftery  of  niquity  foon 
appeared  after  the  revelation  of  the  myftery  of  godlinefs  ; 
thoiijih  truth  be  errors  elder, yet  error  is  not  much  truth's 
younger;  The  myfirry  'f  iniquity  dothalrrady  ■work.  And 
from  ihefe  words,  Hethat  lettethwill  let  till  taken  tut  of  the 
luay.  Learn,  That  the  greatelt  empire  and  monarchies 
upon  earth  have  their  final  and  fatal  periods  determined 
by  God,  beyond  which  they  fiiall  not  ftand  ;  flie  Roman 
empire  that  kttcth,  fliall  betaken  outof  the  way. 

8  And  then  fnall  that  Wicked  be  rcyealed,  whom 
the  Lord  (hall  confutne  with  th&Spirit  of  his  mouth, 
and  (halldeflroy  with  thebrightnefsof  his  coining. 

Thefe,words  contain  both  the  rife  and  ruin  of  antichrift. 
his  revelation  xnd  deftruftion.  Ohf.  i.  The  title  given 
10  hiai,  in  the  Greek,  The  laiulffsonc,  he  that  boafts  himfelf 
to  hr.  above  all  law,  andnfl'umes  to  himfelf  a  power  todif- 
pfnfe  with  all  the  laws  of  God,  as  we  *i, ell  knowwhodnes. 
Oh.  2.  His  revelition.  Then /hall  thjt  -Miiked  be  revealed. 
God  his  revealed  arttichrift  to  the  world,  let  none  wilful^ 
fhut  their  eyes  agninfthim,  but  let  him  be  fhnnned  and  ab- 
horred ;  if  his  adhi-rent?  will  not  fall  from  him,  but  he 
jlartaksrs  with  him  in  his  fins,  let  them  expc-fl  to  be  par- 
tjk?r*  alfo  with  him  in  his  plagues  :  tocon-inue  hisadhe- 
rentsi*  d  ingerou'-,  but  to  turn  his  .lifcipltsi^  moredangei-- 
ous ;  for  thit  is  a  downright  apoftafy,  and  flat  revolt  from 


Chrift  ro  antichrift.     How    almighty    God    may  difienfe 
mercifiily  with  errors  imbibed  in  oureducation,  we  know 
not,  but  t«  turn  our  back    on  the  truth  wherein  we  have 
been  educated,  and   inftrutt'.d,  mak'.  it   more  danp,erons 
to  our  faleaiion.     Offerve  3.    Antichrift's    ruin,  ivhom  tf-e 
Lord/l?all cntjfumf  ond de/ir',y.     Hetenote,  That  theapoftls 
had  no  fojner  difcovered  aniichrift's  rife,  but  heprefently 
declares  his  ruin  ;   the  L  >rd  (lull  deftroy  him  ;  that  is,  the 
Lordjefus  Chrift fh  ill  deftrcyhim  gradually, heWhsll/Ar.ifte 
away  by    little    and  little  ;   as   his  rife  was,   fuch  (hall  his 
ruin    be ;   deftroved   and    confuined  he  (hall   be,  but    not 
prefcntly,  becaufe  God  has  an  ufe  for  him,  work  to  dofor 
him,  to  fcourgs  his  people,  to  try  h's  people,  to  unite  hif 
'people.   Ohfctve,^.  Howantichrift's  ruin  is  accompli(hed; 
I.  Wilhth  Ipirit  uf  hit  »i'/uth,or  the  breath  of  his^mouih: 
The  exprelTion  denotes,  i.    the  facility  and  ealinefs  of  his 
deltrudion  ;  it  is  done  with  a  breath,    the  breath  of  God 
will  leave  him  breathlefs  ;   as  he  hath  rtood  by  the  flatter- 
ing breath  of  men,  fo  fliall  he  fall  by  the  confuiaing  breath 
of  God.     The  breath  of  God  here  denotes  the  preaching 
of  the  gol'pel,    and  intimates,   that  antichrift's  dertruftion 
ftiall  be  by  the  miniftry  of  the  word,  and  the  victorious  ev- 
idence of   truth  5   but  befides  this  minifterial  word,  there 
vcill  be  a  providential  word,  which   God  will  make  ufe  of 
for  antichrift's  deftruiSion  :    The  former  means  we  are  to 
ufe,  the  latter  God  is  to  make  ufe  of.     Again,  2.  The  de- 
ftroi5lion  of  antichrift  ihall   be  by  the  brightne/s  ofChrip's- 
coming  ;   at  Chrift's  coining  fo  judgment  the  final  ruin  and 
utter  (leftruftion  of  anticlirift  fliall  be  accomplilTied  ;  let  not 
the  church  then  be  difcouraged,  though  antichrift  remains, 
after  nil  endeavours  uftd    for  his   ruin,  it  is  fufficieiit  we 
are  afTured  that  antichriftianifm  (liall  be  finally  deftroycd  : 
for  the  time,    leave  we  that  to  God;  if  it  be   not  till  the 
day  of  judgment,  or  Chrift's  final  conqueft  over  all  hisad- 
verfaries,  why  fhould  not  we  be  contented  to  tarry  forit, 
feeing  infinite  wifdom  determines  the  time,  as  well  as  the 
thin-T  itfelf?   Then  P?all  that  Wicked  be  reveuled,  &c. 

9  Even  him  whofe  coming  is  after  the  working  of 
Satan,with  all  power.and  figns,  and  lying  wonders. 

An  account  is  here  given  how  antichrift  doth  acquire  and    ^ 
keep  up"his  power  in  theworld  :  The  firft  and  great  inftru- 
ment  is  Satan  ;  after  the  working  of  Satan,  i?  as  much  as 
by  the  working  of  Satan,  denoting  not  only  his  pattern, but 
his  influence.     The  devil  has  a   great  hand  over  wi<.ked 
men  in  the  world,  his  way  of  dealing   with  them  is  raoft 
efiicacious  and  powerful,  he    is  certainly  the  firft  founder 
and  luain  fupporter   of  the  antichnfliin  ftate.     Cb.   The 
fubordinate  iiiftrumental  me  .ns,  by  which  antichriilgamed 
his  power  in  the  world  ;  namely,  by  pretended  ni'iacles ; 
luilhull  power,  and  fens,  and  lying  ijonders  ;   miracles  are 
called  powers, hecai.ie  the  eflTecf ^  6{  extraordinary  powcrf ; 
figns.  trom  their  ufe,  becaufc  they  fealed  ilieir  doctrine  to 
wh'ch  ihey  are  applied  ;  worders,  becaul'eihcy  brc-e  'afto- 
nillinient  in  the  minds  of  bchoUers  :   Now  antichrift  pre- 
tend,  to  all  (hefe,  but  li  s  are  lying  powers,  lyin^i  ilgns.  ani^* 
lying  wonilers  ;  bec-ufe  the  grcau  ft  of  his  prerendtd  mir^H 
clcs  arefables,  forgeries,  impoftlires,  diabolicil  dclulions.^^ 
Learn  hence,  That' antichrift  doth  uphold  and  fupport  h:« 


king'loiii 


% 


Ch  ap.  ir. 


II.    T  H  E  S  S  A  L  O  N  I  A  N  S. 


S()i 


kingdom  by  a  falfe  fliew  of  figns,  wonflers,  and  mighty 
deeds ;  they  are  m'^ray  but  not  miracula  \  what  he  cannot 
prove  by  the  oradys  of 'Gfid,  lie  endeavours  to  prove  by 
the  miracles  of  Satan. 

lo  Awd  with  all  decciveablcnefs  of  iinrightcouf- 
nefs  in  them  that  perilh  ;  bccaufe  they  rcceivctl  not 
the  love  of  the  truth,  that  they  mi^ht  be  faved. 

Here  we  have  a  threefold  defcripiion  given  of  the  fiib- 
jefts  of  antichrid's  kingdom  ;  they  are  dtfcribed,  i.  By 
the  waysand  mean*;  how  they  are  drawn  into  this  apolhty 
and  defccflion,  and  that  is,  tuith  all  deceiveabletufs  nnd 
unrighteoufnefs  •  whfre,  by  iinrighteoufncfs,  undcrlland  his 
falfe  doctrine  and  wicked  laws,  which  tend  to  the  niakine 
of  his  difciples  and  followers  injurious  to  God,  unjuft  to 
men,  and  cruel  to  thcmfelves;  and  by  deceiveablenels  is 
meant  all  manner  of  deceits  and  wiles,  tricks  and  cnnninjr 
perfuafionj,  to  make  tiie  world  believe  his  vinrighteous 
errors  to  be  pure  and  ianocent  truths.  Learn,  That  fuch 
as  are  ring-leaders  to  error,  are  men  of  no  conrcience,but 
find  out  all  unrighteous  v  ays  and  menns  to  make  their 
tenets  plaulible,  and  pafs  for  truth;  they  come  with  afl 
deceiveahUnefs  ar.d  unrigbteoufnefs,  Aj^ain,  2.  They  are 
defer. bed  by  .hcirdooni  and  mifery  whichdoih  await  them, 
thty  are  fuch  as  perifli  ;  that  is,  fnch  as  arc  in  an  actual 
ftate  of  perditron,  and  without  hartening  out  of  it,  are 
undone  forever.  Learnhence,  That  tlie  fubj-^cts  of  anti- 
chrift's  power  andfedudtionare  thofc  chat  perifli.  And,  3. 
They  are  defcribed  by  their  (in,  wh'cb  is  the  caufe  and 
reulbn  of  thisdnom  ;  becaufe  they  received  n-A  the  kveffthe 
truth,  that  they  wight  he  faved .  ■  Where  wwrA',  It  is  not 
enough  to  receive  the  truth  in  the  light  of  it,  but  we  niuft 
alfo  receive  it  in  the  love  of  it,  or  it  will  do  us  no  good;  to 
make  truth  operative,  there  is  required,  belides  knowledge, 
faith  and  love  ;  there  may  be  knowledge,  without  faith, 
and  there  miy  be  faith  without  love,  jhat  is,  withoutany 
afF  ction  to  the  truth  believed  ;  it  was  therefore  a  pious 
prayer  of  St.  Auftin,  Fac  me,  domine,  kc.  "  Lord  make 
me  tafte  that  by  love,  which  I  tafte  by  knowledge  ''  As 
.the  certainty  of  truth  calls  for  f.iith,  fo  the  amiahlenefs, 
of  truth  calls  for  love  ;  If  truth  be  not  received  into  the 
heart  as  well  as  the  head,it  willnot  fecure  againftapoftafy, 
nor  prevent  periihing. 

1 1  And  for  this  caufe, God  fhall  fend  thcrn  flrong 
delufion,  that  they  fhould  believe  a  lie  :  12  That 
they  all  might  be  damned,  who  believed  not  the 
truth,  but  had  pleafure  in  unri^htcoufnefs. 

The  fm  of  thofe  who  are  feduced  by  antichrift  was  men- 
tioned in  the  foregoing  verfe  ;  thcjudgment  of  fuch  is  iiere 
declared  in  thefe  verfes,  whicTvis  twofold,  delufion  in  this 
vrorld,  and  damnation  in  the  next.  (1.)  Delulion  in  this 
world.  Here  note,  1.  The  author  of  thi  judgment, G  )d 
Jkallfend  them  jirting  delujions;  as  it  is  a,-4in,  God  has  no 
h^nd  in  it,  but  as  it  is  a  punilhmenr,  God  has  to  do  in  it ; 
there  is  a  judicial  tradition  ordeliverin>  theiH  up  to  a  ifjirit 
of  error,  who  do  not  receive  the  truth  'n  the  love  of  it,  and 
this  without  theleall  fliadow  ofunrighieLufnt  fs.  punidjing 
(in  with  fia.  2.  The  dcgreeor  nature  of  thepuni/hment. 


I 


dcluriotis.y7roM^  dilufiws ;  given  up  to  the  efHcacy  of  error, 
which  is  difcovercd  by  the  abfurditv  of  thofe  errors  « iiich 
ihey  cleave  unto,  and,  by  the  obdinate  whc  rewith  iliey 
cleave  unto  them.  L^am  hence.  1.  That  (Irong  delufions 
may  be,  and  fomet'ints  are,  of  God's  own  fending.  2. 
That  by  God's  juft  judgment  there  is  an  infatuation  upon 
the  followers  and  abettors  of  anticlinfl,  that  they  fwallow 
the  grofl<  ft  errors,  and  believe  jhe  ftrongeft  delulioni'o 
their  own  deftruction.  NrJe,^-  The  ifFue  and  refylt  ot 
this  puiiifliment, /Aiv/  they  Jhould  helitve  a  He :  F.TJfe  doc- 
trines are  often  called  a  lie  in  fcriptnre;  All  the  doclrine 
of  the  man  of  fin,  with  which  he  hath  deceived  the  world, 
under  the  notion  of  truth,  is  cne  great  lie  :  but  belides 
this  he  approves  and  appl  u  Is  the  do<ft  ir.e  of  equivocation, 
and  teaches  thai  in  many  cafes  it  i.s  necellary,  and  in  fome 
very  lawful  to  lie  :  Thele  they  call  pioiis  frauds,  but  they 
are  indeed  diabolical  forgeries.  4.  Their  dreadful  punilh- 
ment  in  the  other  world.  That  thiy  might  he  damned,  &c. 
W.here  mark,  The  punifliment  iti'tif,  damnation,  for  fil-  , 
ling  up  the  racafure  of  their  obdur.nion,  together  with 
thej'.illice  and  equity  of  it;  exprcflcd  negatively, /^py 
helitve  J  not  the  truth,  received  it  not  with  fimpliciiy  of 
mind,  to  be  inftruded  ard  d''re(ft<d  by  it  ;  pofuivcly,  they 
had  pleafure  in  unrightcufnefs,  in  unrighteous  dcflrines 
and  praftices.  tear*!  hence,  i.  That  errors  in  judgment, 
as  well  as  (ins  in  priict  ce,  may  bring  damnation  upon  the 
fouls  of  men.  Error  is  as  damnable  as  vice,  for  it  is  as 
contrary  to  the  law  of  God  as  vice  is.  2.  That  though  all 
errors  may  bring  damnation  upon  the  men's  fouls,  yet 
fome  may  be  faid  tnore  efpecially  than  ethers  tobedamn- 
ing  errors,  fnch  arethe  errors  of  antichrift,  the  manoffin. 
O  r  How  dangiTOUs  then  is  it  to  be  found  amongft  his 
followers?  To  be  (liarers  with  them  in  their  fins,  will 
render  us  partakers  of  their  plagu'^s. 

13  But  we  are  bound  to  give  thanks  alway  to 
God  for  you,  brethien,  beloved  of  the  Lord,  be- 
caufe God  hiith  from  the  beginning  chofen  you  to 
falvation  through  fanftification  of'  the  fpirit,  and 
belief  of  the  truth. 

Our  apcftle  having,  in  the  foregoing  verfes,  fet  forth  a 
fat.il  apu(tacy  from  the  (incerity  of  the  Chriftian  faith  and 
worfliip,  here  in  this  verleexempts  the  Thiflolonians  from 
the  nnniberof  thole  that  were  endangered  by  it;  and  this  he 
makes  mention  of  to  theirgreat  comfurt,  and  with  thaiikf- 
givings  to  God  ;  JVe  arc  bound  to  t^ive  thunkf-,  &c.  Obf'erye 
hfcre,  I.  The  titles  given  to  the  ThclT.donians  by  our apaf- 
tle,  brethren,  and  b:  loved  of  the  Lord  ;  not  beloved  of  the 
apoflif  only  but  of  the  Lord  ;dfo.  both  with  an  antecedent 
lovr,  beftov.  inj'  grace  upon  them,  and  with  a  cotileqiient 
liwe,  believing  in  his  name,  ant!  fnrtVring  for  his  fake.  2. 
His  obligation  tobiclsGod  on  theirbehalf,  he  gave //;««/•/  ; 
this  (ne  wed  h'scftetin  of  the  bit  llini.' , he  gave  thank  >«'uMj.r, 
which  Ihewed  how  <leeply  he  wasalfed-d  with  thebleding, 
and  he  o'.^nsit  i.s  a  debt  which  was  due  them;  we  are 
hiund  tc give  thanks, &CC .  3  The  matter  of  his  thanklgiving, 
or  the  mercy  which  _he  was  thankful  for,  and  th^i  was 
their  eltclion  10  falv.ition  ;  li'e  are  bo".ndto give  thank\,be- 
cauTe  God  hath  clofcnyoH.  Whence  learn,  That  God's> 
5  U  2  eliraion, 


'Q2 


ir,     THESS  ALON  I  ANS. 


Chap.  n. 


tVflion  either  of  ourrflvet  or  others  to  fjlvnr'ion,   isnnd  revelation,  but    in   rfgnrd  of  dirpfrration    only  ;  and  his 

(.«»5riv  tohrjrrpat  niritterof  thinkfrrivin^oiuoGod  4.Tlicir  gofpel  imported  thegrtai  p*iiis  v\hich  he  tonkin  preach- 

rltfli  m  i5  atnplfud,  1.  Hv    ilie    antiqiiiiy  of"  it    from    the  ing  of  the  gofpel,    and  the  h-zard  he  ran  in  dilpeiirmg  of 

lieg'niiiilc;,  th.it  isfrom  .ill  c'crniry,  fohni.  i.  In  the  bf«in-  the  jrorpi-l  to  them.      It  is  alio  .i  v^ord  uf  etteevn,  love  and 

v'rnr;  ■vas'^rhf  wnr/f,    th.it  i>.  bt fore  the  beginning,    b-fore  aiFeetion,  what  we  love  v\e  call  owr-.f.     A'oie,  3.    1  he  end 

Cioj  bepin  to  create  anv  thint^  the  word  was.      2.    From  of  ibis  calling,  which  i.v  twofold.     I.   Ulnmatc,  to  obtiin 

tl)e  tneaiiscf  its  rtcomplithttient  ;     .nm! -hey  arc  t«o,  oiv;  the^/'ry   cf  our  L^,rd  Jfus  Ch  ift  ;   thjt  is,   the  glory  »f 

on  God'-  ptrt,  the  fan"^  ficat'on  of  the  ^>T>irit  ;    the  oth*!'  heaven,  and  of   the  whole    man,  w^ole  foul   and  body  in 

on  their  pirt,  th>'  bel'ef  of  the  triiih.     Where  nttr,  Thu  heaven,  called  the  glory  of   Chril>,  becaiiCe  pnrchjltd  by 

eleft:on  is  to  the  nie3n;.as,v.el!  as  to  the  eriil;  .md  \vithotit  h  ™,  promiled  by    him,  prayed    for  by  him,  lonlerred  by 

the  means,  c'ln  'he  end  never  be  attain-d  :   Hethnthith  bun,  and   enjoyd  ercriidl'.y  with  him.     2     Suhoidnaie, 

chofen  n<  to  falvatioil,  haih  cholVn  bs  to  be    holy,  and  to  th  v  are  called  to  faith  and  holinefv,  in  ordrr  to  fulvation  ; 

believe  the  tnith.  in  order  to  f.di'ation.'    2     T'hat  fanft  fi-  for  there  muft  be  a    liJct-nefs  bttween    the  petfon  cUing, 

ca'ioii  and  holinefsis  not  the  cnnie  of  onreleft'on,  bur  the  and  the  perfons  called  ;   without    hkenefs  10  him    we  cm 

efteft  and  fruit  of  it.  J.l>nr  r.inlificirinn  bfiiig  the  trnit  never  love  him  ;  and    withi-ut  loving  of  him    ninft  ncvfr 

ic  is  alfo  the  evidence  of  oureleitiotv:  ^icTe  ap-rtt  d^-crttu-n  exprcl  to  live  w  iih  him.      From  the    «  hole.  A  ivrn,    ]  hat 

thus  the  decree    of  God     is    made    evident    to    ns    tlie  fuch  .is  are  eletfld  and  rholen  of  G"d,  are   in  time  rftec- 

cha  on  of  Gjd  is  a  fecrer  in  the  bofom  of  God     it  is  only  tii.tlly  cllfd  by  faith  and   holiiiefb  to  obtain  eternal  glory 

maniferted  to  us  by  the  eff  ft  ,    which    .ire  »  f.nfl'flcation  ai.d  happinefs. 

bv  the  Spirit. anda  foundbeliefofthedo.'trineofthegorifth  ^      Tbereforc,  brethren,  ftand  fad,  and  hold  the 

AVhere  mrt/A,  a  bare  rel'ef  c>f  tiie  do^lrme  of  the   rolpel  ,-    •             l     i          1           u          .         u>        i.   .u        1 

r                        1  r                  ■    t      ■  u.u    •    .:vc     •        f  traditions  which  ye  liave  been  taught,  whether,  by 

favfs  none,    unlets  accoaipanied  wnh  the  j.in<5tnc.irion  of  •      ,                        /,                                 ^                              ^ 

the  Spirit.  A'o/f,  4.  The  nec-ffry  connexion  bet  >  een  the  word,  or  our  epiltlc. 

faii<fl  tication  of  the  Spirit. and  the  belief  of  the  truth, even         Our  apodl?  having  abundantly  comforted  the  TTic  ffiilo- 

as  between  the  caufe  and  theefF<cl,pnd  they  .da  alfoacc  m-  nian<;  in  the  former  vcrf;  .s  from  thtir  election  and  vocation, 

pany  one  another;  the  gofpel  w.is  a  fupernitnr^jl  doftnne  he  cl.ifes  the  chapter  with  an  tjchortation  10  them  to  per- 

and  it  was  fit  that  it  Ihould  he  accompanied  with  a   fiiper-  fevr.nnce  and  conftancy  in  the  truth  ;  Thenfjre,  hrethreiif 

nitur  il  oncrition,ho\v  elfe  ftiiuild  ii  b- known   to    be    of  (hind  fait .     Ol>reri<».    1.     The    illative  particle, /Ai^r/yo.'-e, 

God?   Tiie  gofpel  and  the  Spirit  are  inf.parable  coinpa-  that  is,    becaiife   God  hath   (hofcn   .Tnd  called  you,  and 

nions  ;   where  the  gofpel  is  little  kno.vn,  there  is  little  of  given  you  fiich  affii  ranee  of  his  favour,  and  fuch  advantages 

the  Spirit  found.  agiiiift  error  and  fedui^ion,  therefore,  let  it  be  your  car*  m 

l.i   Whcreunto  he  called  vou  by  our  tjofpel,    to  '"  P^fevcre  ;   alTurance  of  falvation   doth  not  encourage  '^ 

,      *,      .    .  r.i,      1  t         I       JT   r      nut\  ngligence,  but  engarge  to  greater  diligence.     Ohjerve,  2. 

the  obtainm-  of  the  glory  of  our  Lord  Jefiis  Chrift.  ^Yh^X,^  inferred,  WZ/^V?  .•  it  isa  military  word,  ufed 

Th*-  aportle  comforted  the  ThefTdonians  in  the  former  by  captains  to    their  foldier*,    to  prevent  a  cowardly  aijd 

verfe  from  the' relediion     'n   thit  from   their   vocation;  treacherou-;  revolt;  he  had  been  delcribing  a  gtcai  apoftaiy 

',uhreunto    ihat  i.s,  to  <•  h'ch    falvation,  fanijlification,   and  that  would  come,  now  bids  ihein  to  be  upon  their  guard 

belief  of  the  golpel   G'^rf^tfM  ca//<?(a'vor/,  by  our  preaching  and   (land  fall.      ObCerve,     3.   The  means  directed  to,  in 

of  the  word,  to  ihe  ohra'iiiog  of 'lie  glory  purchafed.  and  order  to  thtir  ftedfaflnefs  anil  jjcrleverance, namely,  to  hold 

coi  fcrred  by  our  l.ord  Jefus  Chnft       Ncte  here,  1    The  the  tradition^  which  they  had  been  taiighr,  either  by  word 

au'l'or  of  the    I  h  n"ilooi;in>;    vocation.   God   the  Father,  or  bv  epiftlf-      Here  ,V(//e,    1.   The  aci,  ft^i// with  a  lirong 

he  call^th  vnu     that  is,  G.  d,  who    from  the  beginnmg  h.ind,  holfl  againd  all  afljuli.s.  whether  of  error  or  perfecu- 

chofe  you  for  falvation,  None  but  G"d.    (i.)     Haih   au-  ti-n.      2.   '1  he  objccl.      The   /ra^.'/V^MX  /jhi,'/;/,  either  by 

thoriiy  to  call  ;  he  onlv  i«  «mr  prcper  Lord,  and    rghifnl  vj'r-d,  or  by  ef'jiie-      Where  murk.  That  all  the  apoftle's 

Sovereign  our  Creator  and  our  Owner;  therefore  he  has  doftrine.  whether  preached  when  aniongll  them,  orwrit- 

a  right  to  cdl  us  to  duty,  anti  to  r'tjoire   duty   from    us,  ten  to  them  in  his  abfence  from  them,  he  calls /r<jfl'/7/6«/ ; 

Jam.  tv.  12  There  h  nn."  ii-Moiver  -uiho  is  able  to  r^v:  audio  fo  that  hold  ngtlie  traditions  here,  isnothiiig  elle  butper- 

tl^p.rrjy.     None  but  God,  (2  )  Hath  power  to   call  ;     for  feverancein  apoftolicul  drftrine.      From  the  whole,  A'o/e, 

to  effetfltial  calling  there  i-  required  not  only  the  invitation  i     That  what  alTurance  foever  we  have  ol  G'^d's  preferv- 

cf  the  word,  but  alfo  the  efFedual  operation  of  the  Spirit;  inc  us  in  the  truth,  yet  w  c   are  bound  to  ufe  all  polTihle 

it  is  a  work  of  divine  power  to  give  grace  to  gracelef^  fouls,  care  and  caution,  inorder  to  our  own  pr^fcrvaiion.   Nn'.r, 

Nite,  2.   The  means,   that  is,    the   eternal    and    outward  2.    That  it  is  our  duty  to  (land  fall  in  the  faith  of  C  irift, 

means,  by  which  ihey  were  called  ;   i^  of/r  (jo/^-/.  that  is,  and  profefllon  of  godlinefs,  whatfoever  dangers  or  tempta- 

by  our  preaching  of  the  gofpel  to  vou.      The  minillry  of  tions  we  may  be  expof'ed  to.      Note.  3.  Th.it  thedoftnne 

tlie  word  is  the  great  inllrument  in  the  hand  of  the  Sprit  of  Chriftimity    taught  by  the  apoltles,,  is  a  tradition,  and     . 

for  a  tinner's  effcdual  vocation,    and    bringing   home  to  that  holding  this  tradition,  is    the  heft  meaii^  for  nandiiuj^ 

God.     But  why  doth  our  apodlecall  \tnur  gofpel  ?  Dnth  fall  in  the  faiihof  Ctir  ft.     A'ofe,  4.  That  whilft  >he  apol^l 

not  that  drt^ogate  from  the  aiitlpiriiy  of  it.toappropriateit     ties  were  in  being,  there  were  two  ways  of  delivering  the 

to  any  raan  ?    No  :  He  calls  it  niA  his  gofpel   by    way  of  truth,  namely,  by    word   of  mouth  and  writing, /rAc/A'' 

h 


Chap.  m. 


II.     T  II  E  S  S  A  L  O  N  I  A  N  S, 


%3 


hy-MorJ  or  our  rp'fllf.  Nr.tr,  5.  That  now,  whi-n  thev  are 
loiiBliiice  dea<l.  uilJ  -ve  canfux  r«C'ivp  ilif  iIkSi  ine  of  I  te 
from  thcni  by  ^^  urii  of  nvu  h  v>  p  null  tl .  k  in  the  If  ip- 
tures  am)  wr  tren  word,  .ig  iii)ft  .ill  p  etehc-  s  to  unuriit-  n 
Jrad.tioti  ,or  pn  tendf  1  rt  vtlan.nis,  hec.iuit*  ih>  fcrip  ures 
are  a  pcrlVcl  riilf  both  for  our  Uv\\  Jod  pr  cl  (p. 

16  Now  our  Lord  Jefiis  Chrifl  himfe!f,and  God 
even  our  Father,  which  h^th  loveJ  us,  and  hath 
given  ui  evcrlaflinji  conlolation  and  ^,ood  hope 
through  grace,  17  Comfnrt  your  he.irts,  and  flcij- 
lilh  you  in  every  good  word  and  work. 

Our  apoit\e  having  ahum)  i.itly  coirji'oried,  and   .jfT/clr- 
onately  exhortoil  ilie  '1  hcfTshiiiians  in  th6   form  M"  vcrfcs, 
now  concludes  with  fervent  pr:.ycr  for  them.  ^V'l)e^e,  ^•^•. 
fetv,    I.     rhe  pcrlons  j>r.iytd  to,  our  Lord  Jefiis  Chriit, 
and  God  our  Fath*"! .   'Where  r,.:e,  i.  Thittprsyer  inufl 
be  made  to  C>o,d  alom*,  he  only  kiiows  all  our  wants,    and 
he  alone  is  "cp.iblf  of  hearini^  and  helping  us.     Nrte,  2. 
T  h;it  [t:fijs  C'hnlt  i-  here  invocated  t<>^c"thcr  wiihGjd  ihc 
Faiher  :   fin-rly  his  GoJhe;;d  li  hereby    proved,   ff>r  he  is 
the  obji  61  both  of  internal  and  external  worlhip,   is  God, 
o«r  i^rrfj^lus  Chrifl  hitiu'eir.and  God  even  our  Father, &c. 
Ob/trvf,  2.  The  ground  of  audience  and  fuccefs  in  prayer, 
■which  hiith  Lved  ut,  and  giver,  us  everhjling  coxfthitionMnd 
go^d  hope  thruugh  grace.      Where   note,    7.    That    God's 
love  to  linners,  manifefted  in  their    redemption   by  Jefus 
Chrift,  giveth  great   boldnefs  and  encouragement  in   the 
duty  of  prayer.     Note,  2.   That  Gv)d  hath    given    all  be- 
lievers lohd  ground  of  fnbftantial  and  perpetual  confolation, 
he  hath  given  us  everla/fing   cov.folation .     Note,  3.    That 
God  has  given  all  believers  hope, a  gtiod  or  well  grounded 
hope  of  eternal  life, and  this  hope  is  a  great  encouragement 
to  the  duty  of  prayer.     Otjhve,  ■^.    I'he  blefTings  prayed 
for;  Increafe  of  comfort, and  perfeveranceor  ellablifiiment. 
I.  The apolHe  prays  for  increafe  of  comfort  ;  Our  Lord 
Jefus  Chrijl  and  Godour  Fother  comfort  ynurhturts.  Where 
note,   That  all  irue  comfort  flows  from  (jod,  and  that  the 
heart  is  the  proper  feat  of  fpiritu.il  comfort  :  Pfalm,  iv.  7 
Thou  hap  put  gLidn-'fs  into  my  heart.      2.    For  eilablilhment 
and  perfeverance  ; — a>id  rjiabi/h  youin  every  good  wordand 
•work:  By  eiery  go'id  "Jjord,  li   tne.mt  found   d(>dtrine ;   by 
every  good  -vtrk,  ho'inefs  of  life.    L'^arn  hence,  Ihatefta- 
.bliflinient  in  faith  and  hnlinefs  if.  a  great  andneceflary  blef- 
fing,earneftly  to  be  fought  of  God  in  prayer;  as  at  all  rimes 
this  bleffing  is  lobe  fought, foefpecially  in  unfettled  times, 
that  when  we  are  moft  in  danger  of  f-dlingbv  temptation, 
we  may  be  kept  by  the  mighty  power  of  God  through  faith 
Ui]to  f'alvatiun. 

C  II  A  P.     III. 

Our  ap^Jlk  clofcd  the  foregoing  chaplcr  xcilha  fen'cnt  prayer 
for  the  Thcllalonians  ;  lie  begins  this  cliapter  with  rc- 
qiiejiing  their prayen  for  him.    . 

FIMALLY.  brethren,  pray  for  us.  that  the  word 
of  the  Lord  may  havc/7fc  courfe.and  be  glori- 
fied, even  as  it  is  with  you  ; 


Obferve  here,  i.  A  courteous  .nnd  loving  ccnipellation, 
brethren.  I  here  is  a  threefolil  brotherhood,  which  the 
fcripinre  t.-kes  notice  of  betwixt  Chrifl  and  believers,  bf- 
tw  ix:  btbevers  ihe:i)l'<  Ives,  and  bet^^ixt  the  niinillers  of 
Chr  fl  dod  thfir  beloved  people.  Ohfrrve,  2.  St.  Paul's 
pilfionae  req'iefl  and  (upplication,  Brrthrtn  pray  f  .r  us. 
Le.irn  hcDce,  That  an  iiiter- fl  in  the  piayers  of  all  ihofe 
that  hd\  e  JO  intere If  in  God,  is  the  pMrionaie  dtlire  and 
eirncfl  nqueft  of  all  the  faithful  mipiller^  of  J  fus  Ciirift; 
there  i^  noihing  that  the  mmilfers  of  Chrifl  do  more  want 
or  n^ed  n othii'g  that  tliey  fo  much  d  lire  and  crave', as  the 
fpiriiutl  olms  01  their  peoplt-'s  prayers thtii  workisa -.vork 
c>f  the  gr  atell  weight  of  th'- greatt  fUtibour  of  the  gnateft 
d.fficulty  and  oppoliiion  ;.and,  alas,  their  Ihonldc r<.  ;ire  no 
ftiooger  thin  other  men-,foffand under  the  weight  of  this 
burden  ;  wonder  i^t  then  they  cry  out  fo  importunately 
for  the  hvlp  and  benefit  of  their  people's  prayers.  Oh/erve 
3.  The  fubj<:dl  m^itter  wh'ch  he  delircs  then  to  pr;iy  for, 
that  the  wirdof  the  L'lrd  may  have  a  free  courfe  and  be  glori- 
fed;  in  the  originil,  that  (he  word  may  run  and  be  glorifi- 
ed ;  a  metaphor  tiken  frcm  a  water courfewhere  the  cur- 
rent flows  freely,  w  ithouc  interruption  or  ohflrutlion. — 
Que/i.  When  may  the  word  be  faid  to  ha  vefree  courfe  ? 
Anl.  When  it  is  freely  preached, and  fucel-ifiilly  preached; 
when  it  is  preached,  withous,etert).il  oppofition,  and  ac- 
companied with  the  Spirit's  internal  operation.  Learn 
hence,  That  it  is  the  Handing  doty  of  the  people  of  God 
to  wreftle  with  God  at  the  throne  of  grace,  for  the  free 
courfe  of  the  word  in  the  labours  of  his  miniflers  ;  pr::\ 
that  the-jiordof  the  L'jrd  may  have  free  courje  and  he  glorified. 
But  when  may  the  word  be  faid  to  be  glorified?  When  Gnci 
is  glorified  in  and  by  the  word, by  the  converfion  of  linners, 
by  the  exemplary  converiation  of  believers ;  then  is  God 
glorified  whei;  his  word  is  entertained.  Obferve,  4.  The 
argument  toexcitethe  ThefTalonians  to  pray  for  the  fuccefs 
of  the  word  auiongfl  others,  namely,  the  great  and  good 

fuccefs  which  God  had  given  it  amongit  them that 

it  may  be  glorified,  as  it  is  viith  you.  fhence  /.-fl'«,l  hat 
fuch  as  have  felt  the  power  of  the  gcfpel  thcinfclves,  to 
their  converfion  and  f.ilvation,  fhould  pray,  that  others 
may  partake  of  the  fame  bene!i:s  by  it  and  from  it,  toge- 
ther with  themfelves  ;  herein  they  ihew  their  love  to  God 
and  charity  to  the  fouls  of  men. 

2  And  that  we  may  be  delivered  froraunreafon- 
able  and  wicked  men  ;    for  all  men  have  not  faith. 

In  the  former  verfe,  St.  Paul  delired  the  ThefHilonians 
prayers  with  referrence  to  the  'Ji:>rd  ;  here  he  requefl^  it 
with  relation  lohimfelf,  that  his  perfon  might  beprelerv- 
ed,  as  well  as  his  preaching  prolper  ;  that  fo  long  as  God 
h..d  any  work  for  h  m  to  do,  he  might  beprel'erved  from 
the  rage  and  fury  of  the  unbelieving  Jews  and  perlecut-ng 
Gentles,  'vho  fo!los\ed  him  from  pi  .ce  to  pLcc  to  give 
him  trouble;  that  we  may  be  delivered  from  unrealonable  and 
•vjicktd  men  Where  note.  The  odious  charadlcT  with 
which  the  apoflle  brai-ds  the  enemies  of  his  m  niflry,  he 
calls  them  unrealonable  men,  whom  no  realon  nor  argu- 
mi-nt  could  convince  or  fati-fy  ;  and  wicked  nitn.  of  \ici- 
0J5  lives  and  debauched  praftices.  ihey  are  ufually  the 
vii-fl  and  worltof  men,  the  vtry  dregs  of  mank.nJ,  w  iio 

Ifct 


?9i 


1.    T  H  E  S  S  A  L  O  ^M  A  N  S. 


Chap  hi. 


f>  t  themrflvrs  to  pcrfecute  the  preacher?,  and-oppofe  the 
prf  ichiniT  of  ihf  i;  '('pel.  Next,  he  fubjoins  a  rtali>n,why 
hf  d:d  lo  earnfflly  dftire  iheir prayers  fordclivcnnce  from 
d.inrrer',i<:fi/tt/J"  all  m.'n  huve  ml  f<iith,  r.either  fiilcliry  nur 
faithfuhicf  .much  lol's  fiiicerefaith  in  ourLord  Jcfiu  Chiift; 
fr>i-  thru  thcv  w<.uKI  not  oppofehis  gcifpel.nor  perfccuieus 
from  (;|ice  :o  pi, uc.  for  the  plain  and  nerdialive  preaclimg 
of  it.  Whfre  «'//?,  j  liat  what  prnfeflion  foever  a  perfim 
ni  ikP".  of  godliiicfs  and  rel  gion,  and  how  high  Cocvcr  his 
pretences  are  for  ejitfrnll  dcvoiion,  yet  iJ.hc  oppofes  the 
gofpel,  in  the  poA-er,  purity,  and  prugrefs  of  it,  he  is, and 
mjy  be  def^*rvedIy  A'icd,  a»  unr^'afcnuHf  ond  vjlckid  man, 
who  wants  fiJohty  moral  hw.efty,  and  real  virtue,  and  acts 
only  fur  his  own  iniereft,  and  to  pi   afe  a  pirty. 

3  But  the  lx)rd  is  faithful, who  fhall  flablifli  you 
and  keep  you  from  evil.  , 

Our  apoftle  had  prayed  for  the  ThefTalonians  cftablifh- 
tnent  before,  chap.  ii.  17.  he  alTiires  them  of  it  now  ;  Gid 
ivill  ftublif-  you  and kfepyou from  evil;  from  all  evil  ard  par- 
ticularly from  the  evil  of  apoftafy  ;  and  the  a-frument  for 
alTurance  is  drawn  from  the  fideliiy  of  God.  anil  his  faith- 
fnlnefs  in  all  his  promifes  :  The  Lord  is  fiiUhful  whojhall 
J}abli(h yoH.  Learn  hence,  That  the  Chiillians  eftabiifli- 
mcnt  in  grace,  his  perfeverance  in  holinefs,  and  preferva- 
tion  from  fin,  depends  upon  the  power  and  faithfulnefs  of 
God,  HI  coocnrrence  with  their  own  united  endeavours  to 
eftablidi  and  preferve  thcmfelves  from  falling  ;  The  Ldrd 
if  faithful,  Sec, 

4  And  wc  have  confidence  in  the  Lovdtouching 
you,  that  ye  both  do, and  will  do  the  things  which 
wc  command )ou. 

As  if  the  apclHtr  had  faid,  '«  Although  I  gave  yon  the 
adiiranceof  God's  faithful  readinefs,  according  to  his  pro- 


miiis.todo  every  thing  that  is  requifiteon  his  part  in  order 
to  your  elhblifliment  in  holinefs  and  prefervation  fiotn  fm, 
yet  you  mull  not,  you  cannot, exj-td  the  afTiILmcc  of  God, 
e.xtept  you  alio  add  your  own  endeavouis,  as  1  have  com- 
manded ;  and  accordingly  I  have  good  confidence,  that 
what  I  command  you  in  the  Lord,  or  by  the  authority  of 
the  Lonl,  both  now  and  hereafter,  at  all  times,  fhall  be 
performed  by  you.  Where  note.  The  cb.<radter  of  that 
obedience  wbich  the  gofpel  din  els  ;  Itmuft  be  nniverfal 
and  perpetud  ;  ye  do  all  thingsthat  I  command  you,and  I 
have  confidence  that  yc  will  do, 

5  And  the  Lord  dircft  your  hearts  into  the  love 
of  God,  and  into  the  patient  waiting  forChrift. 

As  if  he  had  faid,  "  That  we  may  not  be  miflaken  in 
this  our  confidence,  we  pray,  that  the  Ltrd  will dire^ your 
hearts  into  Ike  Iwe  of  Cod,  which  will  conftrain  you  to  this 
obedience."  Where  n'Ae,T\Mt  to  direct  man's  heart  right 
into  the  love  of  God, is. the  work  of  God  ;  Th:  Lord  diref} 
your  hearts  into  ihr  kve  of  God.  I^'oie  farther,  tha-t  thefe 
Thefialonians  did  love  God  already  ;  for  the  apoftle  had 
before  commended  their  work  of  faith, their  labour  of  love, 
and  yci  here  he  prays^that  their  lienris  may  be  direfted  in 
the  love  of  God,  dc.     Learn   thcnce,*That  the  hearts  of 


the  holitftani!  In  ft  of  faints  doftand  in  need  of  a  more  per- 
feft  and  tonltini  dirf dlion  into  ilie  love  of  God  ;  as  fliips 
thatarebefti  ggcd  netdaplot,fo  ihey  that  lovt  Cod  tn<  It, 
need  to  have  their  love  mlcred  and  directed  to  the  bttt  ad- 
vant-Tge  of  his  ghry.  Cbfitvr  farther.  From  the  phrafe 
here  ufed  (dire^J  tha'  God  v.  orks  upon  man  as  a  rational 
creature  ;  he  chang^th  the  heart  mdc<  d  .  but  he  doth  it  by 
diieiftion,  not  by  violence  and  compullion.  The  Spirit's 
conduct  is  fwcet,  yet  powerful  ;  it  changes  the  will  but 
without  ilTerifig  violence  to  the  freedom  and  liberty  of  the 
will  ;  we  are  noi  freed  but  direSled;  the  Lord  din  ^  your 
hearts. — Again, //><  L'.rd  dirt H your  hearts  ;  it  ituplies, 
jjiere  are  many  things  t'lat  would  wreath  and  bendourbearts 
another  way,  and  divert  our  love  to  a  contrary  object,  to 
the  wor»l  and  the  flcih;  therefore  we  had  tieed  pray  with 
eariie(lnefs,7"Ae  Lord  dire  f}  yntr  hearts  into  the  IweofGod; 
it  follows, — and  into  the  patient  waiting  for  Chrift.  Note 
her,  I.  The  true  characler  of  a  fincere  Chriftiau  ;  he  waits 
for  the  ccmiingof  Cljrift  :  Such  as  love  Chrid  fervently, 
long  for  his  coming^greatly.  2.  H'ow  patience  qualifies 
thofe  holy  ardours,  and  longing  defires,  which  the  faints 
have  to  be  with  Chrift  ;  though  love  fetsui upon  the  wing 
to  be  gone, yet  patience  commands  to  wait  for  Chrift's  own 
time  of  going  ;  vehement  love  needs-  the  allay  of  patience; 
moft  need  much  patience  todie.bui  foinc  need  af  much  pa- 
tience to  live  :  Therefore,  fays  the  3poMc,7 he  Lord  dire fl 
y^iur  hearts  into  a  patient  waitingfor  ^.'/y;/?, intimating,  that 
the  faints  of  God  have  great  need  of  patience  to  enable 
them  to  endure  that  flate  of  diftance  and  feparation  from 
Chrift  fo  long  as  they  mull  endure  it  in  this  world :  Well 
then  might  the  apoftle  pray  on  behalf  of  the  ThefTilonian", 
The  L-ird  dire£}  y'lur  hearts  into  the  Are  cf  G'id,and p:itient 
waiting  Jor  ChrtJ}. 

6  Now  we  command  you,  brethren,  in  the  name 
ot  our  Lord  Jcfus    Chrift,  that  ye    withdraw  your 
felvesfrom  every  brother  that   walkcth  diforderly 
and  not  after  the  tradition  which  he  received  of  us 

« 

Our  apoftle  here  enters  upon  a  new  fufijecl,  j^^mely, 
that  of  church  difcpline  ;  not  only  exhorting,  but  com- 
manding and  requiring  them  to  excommunicate  from  their 
fociety  every  brother  or  Chriftian  profeflbr  walking  difor- 
derly and  not  after  the  tradition  or  doftrine  delivered  bv 
him,  againft  fuch  perfoiis.  Note  here,  i.  That  though  the 
apoftle  did  oftentimes  intreatand  befcech,yet  hehad  autho- 
rity to  enjoin  and  command  ;  /{'e  coinniandyou,  brethren. 
2.  That  this  authority  to  command  he  had  not  of  himfelf, 
ha:  from  Chrift  :  ICe  tommand ym  in  the  name  of  the  Lord 
Jifus:  A  minifter  tnuft  look  that  hib  coiiiinandsliegrounded 
on  the  authority  of  Chrift, or  elfe  they  will  lie  \\  ith  fmall 
weight  upon  the  confcientes  of  his  people.  3.  The  fpecial 
duty  he  conmianded  them  to  the  pradice  and  performance 
of,  namely,  to  excommunicate  Icandalous  and  diforderly 
perfons  from  their  communion  and  familiar  fociety  ;  that 
ye  withdraw  yourfelves.  A  m.iu  that  is  guilty  of  a  notori- 
ous fcandalous  (in, ought  tobe  lufpended  from  familiar  con- 
verfe  and  fociety  with  the  faints, to  ihnme  hinvinto  repen- 
tance, before  a  public  declarative  e>;couiniunica(ioii  cafts 
hiin  out  of  the  church  ;    //e   command  you  lo  withdraw 

your/chiv 


♦.     « 


i 


Chap.  it. 


r.     T  H  E  S  S  A  L  O  N  I  A  N  S, 


S79 


^ 


ynirCehes  fi-'.m  every  hrnthcr.  4.  The  offender  defcribed  a 
hrnther  ;  tl-.-^t  !.<;  a  profeffor  of  Cliriftianity,  be  he  who  he 
will, and  let  his  r.ipk  and  ftation  be  what  it  will, if  he  walks 
Jiforderly,  like  a  foldier  that  keeps  not  rank  and  file,  as 
the  word  lignitiesif  he  walk?  not  after  the  tradition  which 
he  received  of  us,  that  is  plainly,  according  to  the  rule 
and  direaion  of  the  gofpel,  let  him  be  avoided.  Hence 
harn,  That  there  i.-  no  church-member,  whole  rank  and 
ftation,  whofe  quality  and  condition  doth  exempt  his  difor- 
derly  fcandalous  walking  from  ecdefiartical  cenfure  :  It'ith- 
dra-v  from  every  brother  that  vialketh  dtf orderly. 

7  For  yourfelves  know  how  ye  ought  to  follow 
us:  for  wc  behaved  not  ourfelves  difordcrly  among 
you.  8  Neither  did  we  cat  any  man's  bread  for 
nought :  but  wrought  with  labourand  travail  night 
and  day,  that  we  might  not  be  chargeable  to  any  of 
you  :  9  Not  becaul'e  wc  have  not  power,  but  to 
make  ourfelves  an  enfamplc  unto  you,  to  follow  us_ 

In  thefe  verfe?,  iheapoftle  plainly  intimates,  whom  he 
meant  by  the  d'tjorderly  brother  mtnnoneA  in  the  foregoing 
verfe:  It  is  the  idle  perfon,  calleddifordcrly,  for  this  rea- 
fon,  becaufe  Almighty  God,  having  fitted  man  for,  and 
ordained  him  to  labour,  he  that  will  not  do  fo,  defens  the 
order  in  w  hich  God  has  placed  him,  and  thus  renders 
himfelf  dilbrderly.  To  eondemn  which  praiftice,  St.  Paul 
propounds  his  own  example  to  their conlideration and  imi- 
tation ;  declaring,  that  he  did  not  eat  any  man's  bread 
before  he  earned  it,  but  wrought  with  his  own  hands  in 
the  day  iinie.andfom.etimespart  of  the  night,  at  his  trade 
of  tent-making, that  he  might  not  be  chargeable  to  any  of 
them;  not  but  that  he  had  power  to  demand  maintenance 
for  his  minillry,  but  he  chofe  rather  to  depart  from  his 
right,and  to  labour  in  his  calling, loexcite  others  to  do  the 
like.  Note  here,  That  had  not  St.  Paul  laboured  in  his 
calling  of  tentmaking,hehad  not  been  adiforderly  perfon; 
but,  lert  any  lliould  think  fo,  he  takes  away,  and  cuts  off, 
all  occafion  of  fuipicion,  by  working  with  his  hands  ;  his 
niinifterial  ofHce' would  have  freed  him  from  the  charge 
and  imputation  of  idlenefs,  and  made  maintenance  from 
the  church  his  due  ;  but  idlenefs  the  aportle  obCerved, 
was  a  growing  fin,  which  needed  an  ej^aniple  as  well  as 
doiffrine  tofubdueit  ;  and  accortlingly  the  apoftle  fets  one: 
J  behaved  myftlf  not  diforderly  or  \(]\p.  among  you, but  wrought 
■with  labour  and  travail  night  and  day.  Note  2.  It  iscoKi- 
mendable  to  f.illosv  good  examples,  but  much  more  to  fet 
a  good  example  :  As  miniTlers  ought  to  be  patterns,  fo 
people  ou^ht  to  be  followers  ;  and  their  fin  will  be  much 
the  greater, and  their  punifhment  much  the  forer,  who  dO' 
Dot  foll6w,iluir  minifters  doctrine,  when  they  havefecnit 
exemplified  in  their  converfation.  3.  There  have  all  .ilong- 
been  fome  perfousin  the  world,  who  have  loi'ked  upon 
the  workof  the  ihinirtry  as  a  very  ealy  caUin'.;,  yea,  as  an, 
idle  calling,  that  a  little  time,  a  hale  pjins  -.iid  l:ib<Mir  is 
enough-  for  it  ;  whereas  the  la!i.Mir  of  the  minillrv,  i:)  the 
,  cxercife  of  the  n)ind,may  juitly  be  efleenipJ  the  g;  '-ateilof 
Ja'.jours  ;  yet  we  fee  people  all  .along  havenr;  ju  iged  it  lb,, 
but:  the  minift'TS  of  Chrifl  find  k  I'u.  4.  From  the, po- 
verty of  St,  riul'o  condition,  that  iie  had  nothing  before- 


hand, but  was  forced  to  earn  his  bread  before  he  ate  it. 
/.f  vr^/j  That  it  pleafes  God  f(nnetiines  to  meafure  out  a 
very  hard  lot  to  his  own  children,  and  to  give  hu".  little  of 
earth  to  thofe  whoglorify  him  moll  upon  earth;  and  thofe 
upon  whotn  he  intends  to  bellow  extraordinary  meafures 
of  glory  in  heaven,  are  cut  very  lliort  of  thefe  outward 
comforts.  Here  behold  St.  Paul,  a  chofen  veffel,  one  of 
the  holieft  if.en,  and  the  moll  ferviceable  man  thai  lived  in 
the  world  in  his  time, yet  without  a  penny  in  his  purfe,but 
what  he  wrought  for  with  his  hands,  nay,  working  night 
and  day  for  bread  !  Lord!  how  endearing  are  thy  children's 
obligations  to  thy  gc^odnefs,  for  their  ealy  and  plentiful 
circuiiirtances  in  the  world  !  What  a  favour  it  is  to  h.ive 
fulnefs  upon  earth  whillf  we  live,  and  the  afl'urance  of  tliy 
everlafling  fruition  when  we  die  ! 

10  For  even  when  we  were  with  you,  this  we 
commmandcd  you,  that  if  any  (hould  not  work, 
neither  fhould  he  eat.  11  For' wc  hear  that  there 
are  fome  which  v/alk  among  you  diforderly, working 
not  at  all,  but  are  bufy  bodies.  12  Now  them  that 
are  fuch  we  coiinnand  and  exhort  by  our  Lord 
Jefus  Chrifl,  that  with  quietnefs  they  work,andeat 
their  own  bread. 

Note  here,  i.  The  folemn  charge  given  by  the  apoflle, 
for  every  man  to  follow  fome  lawful  calling,  and  to  be 
found  in  the  way  of  an  indiiftrious  diligence  ;  if  any  (being 
able)  will  not  work,  let  him  not  eat  (.my  part  of  the 
church's  charity).  So  that  the  fin  of  idlenefs  wa-sdire^'tiy 
contrary  to  the  apoftle's  command,  and  to  the  apoHlc'; 
example.  Mark,  it  is  not  thoi'e  that 'cannot  work,  but. 
thofe  that  will  not,  whom  the  apoltle  excludes'  from  the 
church's  charity;  poor  men  that  will  network  when  they 
can,  do  forfeit  the  bread  of  charity  from  men  ;  the  rich 
men  that  live  idly, do  by  that  fin  forfeit  their  food  to  God, 
yea  even  their  litfes  and  their  fouls  100:  If  any  man  -jjculd 
Mt  work,  neither  Jhould  he  eat.  Note,  2.  The  apollle  ex- 
horts every  man  to  eat  his  own  bread  ;  implying, that  the 
bread  ofidlenefsis  ffolen  bread;  idleperfons  fliiill  bejudgeJ 
as  thieves,  though  they  eat  that  which  was  freely  given 
them  :  Drones  dcfervc  no  honey,  what  they  eat  is  llolen 
from  the  indufirious  bee  ;  th.it  is  truly  oiir  bread  which  w^ 
labc'Ur  for  ourfelves,  or  recompenfe  thofe  who  get  it  for  us 
by  their  labour  .-  God  has  fent  no  man  into  the  world  to 
be  idle  ;  but  as  the  providence  of  God  Jifpofes  of  ;.very 
man,  though  he  has  ne\'er  fo  much  worldly  wealth, yet  he 
mull  be  fome  way  ufefiil  and  ferviceahle  in  his  generaiio.T. 
3.  One  of  the  bad  effects  of  idlenefs  pointed  at  by  our 
apodle  ,  namely,  an  intermeddling  (.is  bu!y. bodies)  in 
oilier  msn's  matters  ;  an  idle  perfon  that  doth  nothing  10 
any  good  piirpofe,  yet  lias  a  deal  of  bulinefs  to  anfv<  er  for> 
done  to  very  bad  pnrpofe  :  not  for  labouring,  bivt  buly 
trifling  ;  the  buly  body 'sbufiQefs  i«.  very  unprufitible  hi;li- 
nefs ;  the  mind  rf  man  cannot  be  wholly  idle,  but  muft  be 
employed  in  foiiieihing,  if  not  in  doing  gond^  .of  neceliity 
mconiriving  evil  ;  ulu.illy  none  are  fo  buly  in other-iJien's 
matters,  as  they  that  neglect.their  own  j  ihofe  dilordtrly 
perfons,  who  did  not  work' at  all',' yet  were  bufy.  bodies,  , 
and,  as  fuch,  cenfurct!  by  our  .-'pofile:  7  b:i>r  tkire  e,re.S.-c. 

11    But: 


8cj6 


ir.     T  H   E  S  S  A  L  O  N  I  A  N  S. 


\^HAP.    111. 


13'litit  vc,  brethren,  be  not  wc.ir)-  in  u'ell-doin;;. 
1  J  And  if  any  man  obey  not  our  word  by  this  epif- 
tk",  note  ihiit  man,  and  have  no  company  with  him, 
tliat  he  may  be  alhamed.  15  Yet  count  him  not  as 
an  enemy,  but  .idmonilli  hivi  as  a  brother. 

Note  here,  i.  How  far  St.  PjuI  was  from  the  cenfori- 
oul'iiefs  a-nd  unchariublenerf  of  ihufe  men,  who  condfnin 
a  whole  fociety,  a  commuiiiun,  a  church   in  get\er.il,  for 
the  mifcarriages  of  foDie  particular  pjerl'ins  in  it.     1  hear, 
lays  he,  tkcre  xrej'ome  that  walk  Ji/ordtrly  •  but  ye  brethren, 
are  free  from  thefe  mifilenieanors  ;  you  are  painful  in  your 
employments,  Jiiigcut  in  your  callings,  charitable  in  your 
(liitril)utions,  he  not  weary  in  thefe  inllanccs  of  your  duty, 
but  perfevere  in  well  doinj',  ;  when  the  minifters  of  Chrift 
rtprov'c  the   lh;bbori»-and   dilobedi'eiit   for  the  neglect  of 
their  duty,  they  forget  not  to  encourage  and  exhort  the 
faithful  and  obedient  to  a  perfevering  diligence  in    their 
known  duty.     2.  He  direfts  them  how  to  man-)ge  refrac- 
tory pcrlons,  fuch  asrfmaineJ  coniumacious  and  difobedi- 
ci^t  to  the   adiiidnitions  given  by  ihii  cpiftle  ;   continuing 
diforderK',  and  refiifniv''  to  labour  :  His  advice  is  two-fold; 
he  tells  them  what  he  would  have  them  not  do,  and  what 
Jie  would  have  them  do,  to  fuch.     (i.)  Negatively,  What 
they  flumld  not  do  ;   namely,  net  to  cut  them  off  from  the 
church  by  excommunication,  defpairing  of  their  repentance 
anil  rc/oriuation  ;  extreme  rigour  is  offenfive  10  God,  and 
injurious  to  the  church,  as    well  as  too  much  lenity  and 
forbearance,     (2.  P  oliuvely,  He  exhorts  that  they  con- 
iidi  "r  them  as  lapfed  brethren,  and  freat  them  accordingly, 
as  ihofe  that  dclire  and  endeavour  to  reduce  and  reform 
them ;  in  order  to  w  hich  he  dirc(fb  ,  firfl,   io  note  or  mark 
the  ddbrderly  perfons;   tint  n,  let  a  note  of  (li.inie  upon 
them.      Next,  Toavoid  .dl  intimacy  aid  famdiariry  wwh 
them.   Ltftly,  To  adinomlli  them  of  th^ir  duty,  that  they 
may  be  brought,  if  pollible  to  repentance. 

i6  Xow  the  Lord  of  peace  himfclfgive  you  peace 
always,  by  all  means. 

Our  apoftle  being  now  to  take  his  leave  of  the  Th'  fTa- 
lonians  clofes  his  ep.ftle  with  prayer.  Where  rate,  I. 
The  mercy  prayed  for,  Peace,  peace  with  Cod,  peace  with 
conlcience.  peace  and  unity  among  thcnfelves  as  Chrifl- 
iatis,  peace  w  ith  the  men  of  the  world,  ftranger?.  yea, 
enemies  to  Clirirtianity .  2.  The  perlon  prayed  to,  the 
L.rd  vfpiace,  underfl.-nd  Jefus  Chi  dl,  the  prince  of  peace, 
the  purchaftr  of  pe,ice,  the  procurer  of  pe..ce,  and  the 
preferver  of  peace.  3.  The  perpetui'v  of  the  mercy 
prayed  for,  The  Lnrd give  ynu  peace,  not  ^or  a  fiiort  lime, 
but  for  con;inuance,  nluiays,  that  is,  ai  all  times,  and  in  all 
phice;,  and  with  all  perfons.  4.  The  way  and  manner  of 
obraining  this  ar  d  all  other  blf  llnig',  it  mult  be  in  the  u!"e 
ot  mean.i  :  Th<  L'jrd  i;ive  yiu  ptaci-  ky  all  mians,  that  is» 
in  the  ulV  of^ll  lawful  and"lau<iable  me^ns.  L-arnhence, 
I.  That  the  Lord  hinddf  is  the  author;  piocurer,  and 
pieferver  of  all  diat  peace  which  his  people  enjoy;  and 
therefore  his  people  may  boldly  trull  him  for  peace  and 


fiifety,  wh'i  is,  and  will  be  flylfd,  The  LirJ  'f  peace.  2. 
Thjf  fuch  as  will  obciin  this  bleffing  of  peace,  muH  pray 
for  ir,  and  endeavour  after  it  in  a  diligent  ufe  of  all  low  ful 
means,  which  is  the  ufual  way  and  iiieth  >d  in  which  God 
difpenfes  it.  3.  That  it  is  a  lafbng  pe.ic»",  in  peace  al-uayt, 
amongll  all  perfons,  and  at  all  times,  that  a  Chrilban 
Oiuuld  jiray  fi>r  and  endeavour  after,  that  it  may  be  enjoy- 
ed without  cefTation,  and  without  interruption  :  The  L'.rd 
tif  peace,  hz. 

— The  Lord  he  with  you  all.  17  The  falutation 
of  Paul  with  mine  own  hand,  which  is  the  token 
in  every  epiftle;  io  I  write  :  18  The  s^race  of  our 
Lord  Jefus  Chrifl  he  with  you  all.      Jnu-n. 

Note  here,  1.  That  in  the  former  parr  of  the  verfe  he 
had  prayed  for  peace  on  hchalf  ot  thefe  Theff.denians  and 
this  prayer  was  put  'up  to  Jefus  Chrifi:  7he  Lord  of 
peace  give  you  peace,  which,  by  the  'I'ay,  is  a  (Vong  argu- 
ment for  the  divinity  of  Chrift  ;  for  none  but  God  is  to 
be  pnyed  to,  none  but  God  can  give  peace,  Ifa,  Ivii.  icj, 
I  create  the  fruit  of  the  lips,  peace,  peace.  Our  apoftle  iio%sr 
having  prayed  for  peace,  next  pravs  for  the  pre  fence  of 
God:  7  he  Lord  give  you  peace,  the  Ij,r'  be  '.uith  you  all. 
Learn  thtnce,  I  hat  God's  gracious  pref^iice  with  his  peo- 
ple in  any  plentiful  ineafure,  is  annexed  to  their  pcaceabls 
fr.ime  of  fpirit,  and  to  their  ferious  endeavours  after  peace 
and  love,  after  unity  and  concord  amongfl  themfelves ; 
and  the  contrary  fpirit  and  temper  grieves  the  good  fpirit 
of  God.  and  provokes  him  to  withdraw  his  c]iiickening 
and  comforting  prefence  from  his  people  ;  for  tiiefe  two 
petitions  fcein  to  have  mutual  dependency  upon  each  other. 
The  Lord  give  you  peace,  and  the  Lord  be  vjith^ou  all.  Xote, 
2.  That  the  faluta-.ion  written  with  hisownhanil  refpecls 
his  own  wriiing,  which  did  ferve  as  a  rtken  or  certain 
mirk  whereby  his  own  epillles  wcr?  d  Itinguifhcd  from 
all  counterfeits.  The  fending  of  falutations,  either  by 
word  or  writing,  that  we  may  thereby  tettify  our  fincere 
alfed'Oii  to  ableot  f.iends,  t<not  a  matter  of  decency  only 
but  of  dutv  ;  not  of  compl-meni  baiely,  but  of  confcience, 
71k- fatu.ation  of  Paul '.vtth  mini  own  hand.  3.  His  ulual 
valedict'On  and  far'  wc-1!  wi(h,  The  grace  of  our  Lord  Jefus 
Chri/i  be  with  y.u  all.  Amen.  As  if  he  had  faid,  "  May 
the  gracious  and  undeferved  favour  of  God  in  Chrifl,  with 
all  the  fruits  and  effects,  the  benrfi;s  and  advantages  of  it 
be  conveyed  to  you  •II,  without  exception,  and  b  •  the  por- 
tion and  privik'ce  of  every  foul  of  you  ;  and  in  telliniony 
bnth  of  my  afT  (flii'nate  drllre  and  alTured  confidence,  I  1 
fay  Anun,  fo  be  ir,  fo'et  it  be."  Z,-«rB  hence,  Ihat  there 
is  an  inex.haulhible  fi>untain  of  vic'rgrace  in  Chrift,  and  h 
copious  are  the  ftreams  of  Ipiriiuai  bletFings  which  Ihivr 
from  it,  that  wifli  v\  e  never  fo  much  ro  others,  y£t  there 
Ibll  r'-maineth  eiioUjih  for  oiirfi  Ivcs.  St  Paul,  w  ho  «  ilh- 
eih  all  grace  to  the  1  hcirdnnian',  knew  very  well  there 
was  enough  both  fi)r  hinifelf  ami  ihein;  and  that  how 
large  a  meafyre  focvf  r  wasbeftowrd  upon  them,  there 
would  not  be  the  kfs  remaining  tor  linnf  If;  therefore 
diith  he  ihws  cKdc  and  conclude  his  cpiltl'V  'a.'^'")?!  7/ie 
prace  of  our  \^ord'j:lut  Chrift  bt.  viith  \ou  all.     Amen. 


THE 


t 


THE 


FIRST  EPISTLE   OF  St.  PAUL 


T   • 


r'Y'^ 


I      M      O      T      H      Y. 


Timothe  us  £»•  Timothy  is  the  name  oftlieperfinlo  whan  St.  Psiul  direBi  ihisand  the  folloxving  epifik ;  a  name  giv- 
en hinhyhh  parents,  to  tcjl'/y  their  pious  dejire  that  this  their fmjiiould  fear  and  honour  God,  according  iothejigni- 
Jicaiion  oj  his  name.  ■  ■      ■ 

His  p-andnmher  Lois,  atid  his  mother  Eunice,  hrcd  him  up  in  the  hwwledge  of  the  fcriptwes  from  a  child  ;  he  hecnmf 
firdtliedifaple,  and  then  tlu  companion  of  St,  Paul;  was  OJ~dainedbyhim,xcasve)y  affijling  to  him,  and  inexprf fi- 
lly dear  to  this  great  ap flic,  who  knew  how  to  vahic  true  worth  in  what  agefoevcrhefoundit;  infjmuch,  thai  St. 
Pixul  fcldom mentions  hii name  but  witha  marhofiionour  and  ejlean.  calling  him  his  fun,  his  clearly  beloved  fou, 
his  faithful  fellow-labourer,  &c.  He  was  a  per/on  cf  eminent  gifts,  atulofa  gracious  difpofition,  hut  of  afick  and 
icctkly  conjlitution  ;  and  being  entered  very  young  into  t/ie  work,  of  the  minflry,  St.-  VruI  thought  fit  inlasabfencc  from 
him,  to  write  two  epiflles  to  him,  and  to  dl  fuccceding  minifters  of  the  grfpcl  after  him,  dircBivghozo  ')  dnwr-i 
and  behave  thcmfelves  in  their  miniJlerialfmiEicns. 

In  Htefe  tzuo  epiflles,  and  that  to  Titu  s ,  we  have  a  colkElion  of  canons  truly  apofiolical  direBing  all  bifmps  and  pajlors  cfthe 
church  how  to  govern  themflvcs,  and  how  to  guide  their  people. 


C  H  A  P.    \. 

}~y.\  U  L    an  apoRIe  of  fefus  Chrifl  by  the  com- 
mandment of  God  our  Saviour,  and  Lord  Je- 
ius  Chrifl,  which  is  our  hope  ; 

AW  here >  t.  St.  P.iul  airerts  his  npodorcal  auihority, 
cjlliiig  himfclf  an  apofile,  not  (hat  Timothy  qucllioncd  it, 
but  he  writes  it  for  their  fakes,  over  whom  he  wa3  now  ])rc- 
lidinij  at  EphtTii?,  that  neither  p..iniilcrs  or  people  mi^ht 
defpile  what  TiiTiothy  did,  i:  being  enjoined  botli  him  and 
t!icm  I'V  fo  Qreat  an  authojiiv  as  was  thstt  of  an  aportlc, 
i'liul  nn  aj-iple  «f  J.'fus  Chrijl.  Z.  Wlut  aiiiiiority  St. 
Paul  had  tor  txcciitinj  this  cilice  of  an  apofilc,  it  was  ly 
ti'cc'imma):rlnh-iilofCjJ,  ami  our  L'^rd  ffus  Ckr'iji  ;  that  is, 
by  the  appointment,  injunclion,  nrdinuiion,  and  immediate 
rommiltion  of  the  Fjiher  and  Chriil,  by  ids  v"ice  fjom 
lieaven,  as  the  red  of  ihc  npofUss  were  called  by  a  vnict; 
from  Chrift  on  enr'h:  In  I  Cor.  i.  I.  he  is  f.iid  to  be  C;illed 
liy  the  will  (if  Cod  ;  not  by  hi^  pcrmillive  v\ill  l);;rely,  but 
by  hit  perceptive  will  pariicidjiiy.  3.  The  title  given  to 
Ml,-  Lord  Jid'iis  Chriit,  be  is  llylfd  oi-r  Aj/tf,  thyt  is,  the 
hf.r  of  our  hope,  the  object  of  our  liopc,  the  pnrchaftr 
what  we  hope  for,  the  declarer  to  tis  of  the  hopes  <>f 
'  ry  expcclct,!  by  lis.     Wlieic /ji/^,    That  cir  Lordjefus 


Chiift  is  undnnbtcdly  and  t:ndeniably  God,  be'citifehels 
our  hope  and  triifl;  Now,  if  he  were  no  more  than  a  m.m, 
though  never  fo  excelling,  to  rnake  him  our  hope,  wotiM 
be  to  make  oiirfelvesmiferable  :  For  curjfd  is  the  mnn  ibat 
tnijkth  In  man,  tivd  niahlh  man  hl's  lipc,  Jer.  xvii.  5. 

2  Unto  Timothy,  viy  ov,-n  fon  in  the  fai:h  : 
Grace,  mercy,  and  peace  from  God  our  Father,  and 
JefusChrili  our  Lord. 

Nile  here,  i.  Th.c  endearing  title  which  ctir  apcfuc 
gives  to  Timothy,  he  calls  him  hisyi",  liis  oivn/cn,  his  ov.  n 
f"n  in /he/hi/t) ;  becaiifc  as  fome  thir.k,  converted  by  liiin 
to  the  Chridian  faith  ;  others,  that  he  was  more  tliorougl-.Iy 
inflrudlcd,  edified,  and  cncoiiraf;;ed  by  }^t.  P.iid,  but  con- 
verted before  ;  poflibly  allb,  he  may  call  him  his  fon,  bc-- 
c;aiife  he  was  a.s  a(Ti(iir>g  to  him,  as  obfcquioiis  and  obfei  v. 
ing  of  iiim,  as  a  fen  is  to  a  father,  lie  being  a  )inmg  man, 
and  the  ap(!l1lc  now  ajjcd  ;  or  it  mav  be  he  calls  him  ins  fen, 
bec?.iire  lie  rcfcmhled  him  in  faith  and  di.'tSl:  iiic,  prcac^iing 
and  converfation,  as  a  fen  reftmbles  hi)  father  in  ftce  and 
manners.  ConliderTimothy  as  afpiiiiii.d  f';;i  to  St.  P.uil, 
b'.'<,'.otfi;n  to  the  f.-idi  by  him,  and  then  the  k:,',-  is  ihi;, 
I'hat  the  miniflpr;s  of  Chriil  cannot  but  bear  a  lincnt  and 
afiVAionatc  love  to  ihyfc  that  aie  I'lelr  fpiii.ual  tl;ildi<  11, 
5X  •  th^ir 


t 


»(jS 


I.    TIMOTHY. 


Chap.  j. 


their   fons  in    the  faiih,  and  converted   to  Chrift  by  their  from  David,  Arc.  or  clfe  endeavours  to   prove   ihemfclvei 

niiuiftry  ;    confiJcr  him  as  an  afliflmti  to  St.   Paul,  a  co-  fons  <'l  Abraham  and  Ifaac,   privileges  which  they  highly 

MOikcr  and  fcllow-laboiircr  with  him  in  the   work  of  the  valued   ihemfclvcs  upon,  and  refltd  in,   faying,  f/e  have 

gofpel,  and  thus  afFcflionately  beloved   by  him  ;    and  wc  Abraham  loourfuthr.     Whatevtr  they  were,    our  apoffle 

may  Uarn  for  our  inftrudion,  how  fervently  the  miiiifters  charges  Tin. othy,  that  the  church  at  Ephefu^  give  no  heed 

of  Cliiill  (hould  love  one  another,  fptak  refpicltully  of  to  them,  nor  to  the  prTachers  of  them,  andtherc^fon  is 

each  ottier,  fccure  the  reputation  one  of  another,  flrLngthcn  givi-n,  bciaufc  thiy  only  occafion  difputes,    and  tend  not  to 

cacli  other's  han'l«,  encourage   each  other's  hearts  in  the  edificLaion. 

workofG.xl:   We  have  little,  G. id  know?,  very  little  love  NTr>,„  fV,« />„^  ^f  f1,„  <.^m^o^4^^.,.  •,     l,.,.:. 

fromthevvorld:     Lord!    hou' fad  is  it  thai   wefl,..,hlvcr         5   Now  the  end  of  the  Commandment  ts  chanty 

have  kfs  one  for  another?    See  how  the  heart  of  St.  P..-!  ""'  '\^  P"'.<^  ''^-'f  f.  and  (/a  j,ood  confcicnce,  and     | 

and  hi.  afliibnt    Timothy  were  knit  together  in  love,  like  {7  iJitn  unfeigned  :      6    From  which   loine   h.tving     « 

father  and  fi-n,  to  the  great  repuiation,  as  well  as  the  fuc-  lwerv>.d,   have  turned  afide  unto  v.iin  jangling;   7     \ 

cefsful  furtherance  of  the  gofpel  !  Defiling,  to  be  teachers  of  the  law,   underrtandin" 

3  As   I  befought  thee  to  abide  flill  at  Ephcfus  neither  what  they  fay,  nor  whereof  they  afErm. 
when  I  went  into  Macedonia,   that  thou    ini.;hteil        In  thefe  words  our  apoftle   fmartly  reflefls  upon    the 

charge  fome  that  they  teach  no  other  doClrine,      4  Jiid-iizin-j;  teacher  ,  who  were  fn  zealous  tor  their  ceremo- 

Ncither  give  heed  to  fables  and  endlefs  genealogies,  "'■''  '^w,  that  they  mingled  works  with  faith  in  the  point 

which  mininer  quelHons  rather  than  godly  edify-  o*  J"'l'fi"non  ;    the  apome  tells  them,  .hat  the  end  of  .he 
u-   u-     r.u      f    1                     b       J           J       law,  ay,  and  of  the  golpel  too,  IS  love  ;  the  end,  that  is,  the 
ing,  which  IS  in  iaith  ;  fo  do.  3i,„^  „,e  fe„pe,  ,he  defign.  .he  pertcdion  and  confumma! 

A'»/f  here,  i.  The  lender  care  which  St.  Paul  took  of  tion,  the  perfidling  end;  .he  lenfe  is,  that  all  .he  duties 
the  new  planted  church  at  Ephcfus  ;  when  his  ofiice  called  which  the  law  of  God  and  the  gofpel  of  Chrift  doth  en- 
him  into  Macedonia,  he  leaves  Timothy  behind  him  at  join,  are  dcfigned  only  as  means  to  advance  and  perftd  tiur 
Ephcfus,  to  water  what  he  had  planted,  and  to  build  upon  love  both  to  God  and  man  i  the  end  of  all  Chrift's  doc- 
that  foundation  which  he  had  laid  :  when  I  went  inh  Mme-  t'ine  i>  charity,  or  the  bringing  of  nitn  to  love  God  and 
(iania,  I  hffought  tbee  to  alide  fiill  ot  El>heJ'us.  A'cfc,  2.  their  neighbour.  0^<-rw  n(xt,"Tf.e  aportle  defcribes  the 
The  charge  and  command  which  St.  Paul  left  with  Timo-  nature  and  quality  of  that  love,  which  is  the  end  and  de- 
thy  at  his  departure  from  hiin,  to  take  care  that  no  new  or  ''gf>  'be  intention  and  perfedionof  the  law,  and  the  fcun- 
f'range  dcftriiie  be  taught,  or  any  other  dodrine  received  '•'•"  from  whence  this  love  mult  (pring  and  flow,  namely, 
by  the  church,  than  what  was  delivered  by  him  :  charge  from  a  pure  heart,  or  a  heart  purified  by  the  Spirit  ef 
Jome  that  thn  teach  us  no  other  doctrine.  Hut  who  were  thefe?  Chrilf,  froin  a  good  confcience,  or  a  confcicnce  purifud  by 
Very  probably  ihcy  were  the  Judaizing  teachers,  who  "'!_'^  blood  of  Chriff,  ond  from  a  fai.li  unfeigned  :  InipKing 
flrcniioufly  endeavoured  .0  corrupt  the  purity,  and  deprave  T ''at  love  either  to  God  or  n:en,  is  notlinccre,  imlei's  it 
the  fimplicity  of  the  gofpel.  Thence //<7r/;,  i.  That  though  proceed  from  a  clean  heart,  and  is  accompanied  with  an 
the  doftrine  of  Chiift  and  his  apnftles  was  abimdantly  fiif-  '^"b  and  innocent  life,  an<!  hss  faith  for  .he  root  and  prin- 
ficient  to  falvatii'n,  yet  the  church  of  Chrift,  even  in  the  <^iple  from  which  it  flows.  Ohferve,\^n\)-,  How  he  taxes 
carlieft  days  of  Chrirtianity,  were  in  very  great  danger  of  ''"-"  Judaizing  and  falfe  teachers,  with  fwerving  frcri 
beine;  corrupted  early  by  other  doctrines,  than  thofc  deliv-  charity,  puiiiy,  and  faith,  and  turning  sfide  to  vain  jang- 
ered'bythem.  2.  That  it  is  the  great  duty,  and  ought  ''"?■'' i  ^nd  that  whiilt  they  affedf  lo^be  tl^ought  Itarntd 
to  be  the  fpecial  care  of  .he  miniflers  of  God,  that  no  new  teachers,  and  expounders  of  the  law,  they  beira)  thiir  own 
cr  (fran^e  doftrine  be  bronched  in  the  church  of  Chrift :  /  ignorance,  not  underflanding  either  vhat  they  fay,  or 
Icfwgknhec — that  lh:u    mightcj}  charge  feme  that  they   teach     vvhereof  they  affirin. 

m  otter  do^rine.     But  a  farther  and  more  par.icrlar  charge  8  But  we  know  that    the  law    is  good,   if  a  man 

isgivet.,  ver.  4.  That  the  church  at  Ephef...  gtve  no  heed     ^f,,,  lawfully.  '^ 

to  fables    or  endlefs    genealogies,    which    rather    occafion  ^ 

wrangling  difputes,  than  tenclto  edification  in  faith  and  ho-         Left  any  fh<  uld  have  apprehended  from  the  rcfleflion  he 
linefs  :  By  faliles,  we  may  underftand  vain  and  idle  fpecida-     made  upon  the  teachers  of  die  law  in  the  foregoing  vcrfe, 
tions,  Jewifh  fcriiples,  frivolous  obfervances  ;  whatfoever     'bat    he  diildifparage    and  undervalue  the  law   iiftlf,  cur 
in  preachinw  is  delivered  by  us,  which  doih  notanfwerihe     apoftle   in  .his  vcrfe  declares,  .hat  .he  law  rightly   under- 
great  end  of  preaching,  naiT)ely,  to  build  up  men  in  faith     flood   and  preached   was  very  good,,  given  for,  and  ,fcrves 
and  holinefs,  is  trifling,  and  not  preaching;  what  we  deliver     "nto  excellent  purpt  ft  s,   ifwtufe   it  lawfully  ;  thai'i?,  c: 
ficjnifics  noniore  than  a  fablcor  ima^iinary    talethatis  lolJ,      we  ought   .0  ufe  it,  as  Gcil  intended  it,  rr.mcly,    as  a  per- 
But  what  were  thcfc   endlefs  geneatonl'-s  here  fpoken  'of  ?     fed  1  ule  of  life,  to  diicd  us  in  cur  o-  tdience  .0  God  ;  but 
Anf.   Not  fcripture  genealogies,   for  thofe  are  not  vain  but     not  fo  giod  to  expeil  juliificaitt  n    by  it;    not   g'Hd   i;' 
tifeful  ;  not  endlefs,  but  determinate  ;  but  thefe  were  en-     oppofition  to  the  gofpel,  but  in  fubfervitncy  to  the  gc  .'"pel 
dcavoiirs  of  fome  particular  pcrfons,  who,  that  they  might     the  law  is  goad  if  u fed  laufuUy.      Offervehcxe,    i.   S'liu 
have   a  pretence  to  ch'.im  kindred  with  Chrift,  did   make     thing  implied,   namely,  that  the   law  of  God  may  be   uk 
Uieir  gcnealogicscndlcfs,  drawing  down  their  Hue  of  defccnt    unlawfully:    But  how  and  w  lien  m.iy  it  be  faid  fo  to   be 

A'fwcr 


CiiAr.    r. 


I.    T  I  M  O  T  H  Y. 


Aufw/'r,  When  it  is  converted  to  unprofitable  difputc,  as 
was  tlie  cafe  here,  when  men  oppofe  it  to  Chrift,  when 
they  feek  jiiftilioation  by  it,  and'the  like.  Ol'ferve,  2. 
Something  exprclfcd,  namely,  That  the  law  of  God,  con- 
fidercd  in  itfcif,  is  good  and  excellent,  it  is  good  in  regard 
of  its  author,  it  hath  the  authority  of  God  itiflampcd  upon 
;  good  in  regard  of  the  m.tticr  contained  in  it  ;  gootl  in 
,'ard  of  the  end  of  it,  to  lead  us  iinio  Chrifl,  Rom.  x.  4. 
Chrifi  Is  the  did  of  the  /,rw  j  good  in  regard  of  the  ufe  of  it, 
and  that,  fi.j  To  the  ungodly,  to  reftrain  them  from  fin, 
to  convince  them  of  fin,  to  condemn  them  for  fin.  (2.) 
Tt)the  godly,  to  difcover  fin  more  clearly  and  more  fullv, 
liivc  tliem  out  of  thcmfclves,  and  from  all  expeclation 
or  rigliteoufnefs  and  juftiiic.iiion  by  anything  in  ihcmfclves 
or  done  by  iliemfelvcs  ;  to  caiifc  them  to  put  the  higher 
yaluc,  cficcrn,  and  price  itpoii  Jefus  Chrift,  and  the  benefits 
'  received  by  him.  Thus  the  law  is  good  ;  and  if  fo,  wo 
to  the  Antinomonians,  who  deny  the  ufc  and  excellency  of 
the  h.)Iy  I.iu-  of  God,  who  vilify  it,  trample  upon  it,  and 
bccaufc  it  is  not  good  for  jtiftification,  afiirm  it  is  not  good 
at  all  :  What  !  is  not  gold  good,  becaufe  you  cannot  eat  it 
for  food.?  It  was  never  intended  for  that  purpofe  :  Is  not 
obedience  to  the  law  as  an  eternal  rule  of  holy  living,  and 
goixi  works,  agreeable  to  the  demai«l>  of  the  law,  neccfiary 
and  good,  though  they  never  had  the  imprcfs  ot  God's 
ordination  for  our  jiiftification  in  his  fight,  he  having  pro- 
vided a  perfect  and  fpotlcfs  riglueoufneTb  for  that  purpofc, 
which  is  highly  plcaling  to  him  r  Lord  !  in  the  dav  when 
thou  ihilt  come  to  plead  with  the  world  for  tranfgrcfling 
the  law,  how  (liall  thcfe  men,  who  with  tongue  and  pen 
have  cried  d,)wn  the  life  and  excclicncic-s  of  thy  law.  fiicw 
iheir  heads  before  thee  r 


^99 


9  Knowing  this,  that  the  law  is  not  made  for  a 
ri.,htcous  man,  but  for  the  Jawlcfs  and  difobcdient, 
for  the  ungodly  and  for  fmners,  for  unholy  and 
profane,  for  inurtherers  of  fathers  and  murtherers 
of  mothers,  for  Inanflayers,  10  For  whoremongers 
for  them  that  defile  themfclves  with  mankind, ''for 
men  ftealcrs,  for  liars,  for  perjured  perf'ons,  and  if 
there  be  any  other  thing  that  is  contrary  to  found 
dodrinc. 

Our  anoftle  here  declares  the  perf.ns  I.  Whoin  the  law 
was  not  made  tor,  and  them  fi>r  whom  it  was  made  •  It 
was  not  midcfo.-a  righteous  man  ;  that  is,  fay  fome  it 
wasi  not  m  tdc  tor  l-.im  as  a  burden,  to  be  an  uneafinefs'  to 
hiin,  becanfe  ho  has  a  love  to  it,  ade!i^ht  in  ir,  and  docs 
Voluntarily  contorm  himfclf  to  the  obfcrvatinn  of  it :  Others 
fay  thus,  I  he  law  was  not  made  for  a  righteous  man,  that 
1-,  the  ri.:hteous  man  is  not  under  the  coercive  or  vindidive 
butdirea.ve  power  ot  the  bwr,nl/;  he  is  not  under  the 
cirfe  nfthe  jawaat.alty,  thou.,di  all  are  under  it  meri- 
tonoufiy  ;  and  accordingly  the  law  was  never  made  to 
rernty,  and  aifiightcn,  and  condemn  them.  Next  the 
apoIHe  declares  tor  whin,  for  what  perfons,  and  for  wh^t 
pnrpofcs  thelaw  was  made,  intended,  ai.d  dcli-r.ed,  namely 
forreffnnn.ng  ..nd  cotuleannin,-,  fi,(l,  anddeligned;  namely 
^  h'.redra.ning and  condemning,  firft,  ingeneral,  all  luwlefs 
perfons  fons  ot  Bcl.al.  as  the  fcripture  calls  them,  that  i^ 
men  wtthotit  voice ;  iha  m„rai  Jaw  in  gc.icral  is  a  rule  of 


holy  living,  and  the  gofpcl  in  particular  is  Chrift's  yoke 
now  fuchas  will  not  wear  the  yoke  of  Chrift,  muft  expcft 
no  benefit  by  the  crofs  of  Chrift :  Then  he  inftauces  in 
particular,  what  and  whom  the  law  was  made  for,  namely, 
to  deter  and  reftrain  perfons  from  all  impiety  and  profane- 
nefs,  from  all  difobcdiencc  and  ftubbornnefs,  from  murder 
and  manflaughter,  from  fod<-my,  from  whoredom,  and  ail 
manner  of  uncleannefs,  either  natural  or  unnatural,  from 
theft,  from  perjury,  from  lying  and  falfchood,  and  fum- 
marily,  to  curb  and  reftrain  wicked  men  from  the  pra^ice 
of  every  thing  which  is  contrary  to  the  pure  end  holy 
nature  of  God.  Learn  hence,  That  there  isfiicha  pro- 
penfity  and  inclination  in  the  corrupt  and  depraved  nati.rc 
of  man  to  the  pra(51icc  of  dl  fin,  even  the  ^reaieft,  ihcvileft 
and  the  worft  of  fins,  that  the  law  of  God,  with  all  its 
threatened  puniihments,  is  not  fufficieni  to  deter,  to  terrify 
or  reftrain  finntis  from  the  cominiflion  of  them  ;  but  fiith 
as  will  not  be  under  the  rcftraining,  muft  lie  under  tile  con- 
dem.ning  power  of  the  law. 

1 1  According  to  the  glorious  gofpel  of  the  blcflcd 
God,  which  was  committed  to  my  trufl.  1  2  And 
I  thank  Chrift  Jefus  our  Lord,  who  hath  enabled 
me,  for  that  he  counted  me  faithful,  putting  me  in- 
to the  miniflry; 

Note  here,  i  The  title  given  to  the  gofpel,  it  is  called, 
//•<•  iUnous  pfpdcf  the  MeJJed  Cod  ;  partly,  becaufe  the 
glorious  attribute  and  excellencies  of  God  are  more  rcfpkn- 
d#nt  in  the  gofpcl,  than  in  the  law  of  God;  as  a  If., 
becaufe  the  gofpcl  brings  more  hrnour  and  glory  to  God' 
than  all  the  works  of  creation  put  together.  "2  He  ftvles 
God  the  giver  of  the  rofpel.  The  ^blejjid  God,  tofi-nify 
thereby  unfo  u  his  tranfceuden  mercv  and  excelling  »ood- 
l  'r\'c  '^^'•/."'''^  i"fi"i'f'y  Jiappy  in  the  enioymuu  of 
iimMf  and  his  divme  pcrfeaions,  and  m.-arable  of  any 
proht  from,  or  advantage  by,  his  creatures,  he  was  ytt 
p.eafcd  to  give  us  his  S  .n,  hisgofpj,  his  Holy  Spirit,  to 
(judity  us  for,  and  bring  u<  to  the  cnjoymtnt  of  himfelf  ■ 
^ccord.ng  to  the  ghrkus  gofpel  of  the  ilejjed  God.  3.  What 
humble  and  thanktid  returns  Sr.  Paul  m:-kes  to  Chriit 
for  the  high  honour,  the  rich  and  fpccial  favour  conferred 
upon  um,  in  calling  him  to  difpenfe  this  glorious  gofpcl. 
in  calling  him  to  ir,  in  enabling  him  for  ir,  and  reuTiering 
him  faithful  and  fuccefsful  in  it  r   I tl?ank  Chrlji  Jefus,  wh, 

■t  ""{xu'^  ''"'"i  ""/"'<¥"',  Polling  ;,e  i„lo  the 
mimflry.  Where  mte,  1  hat  ail  the  fidelity,  ability,  zeH 
and  courage,  which  the  apoftle  had  exercificd  in  the  uhole 
coiirfe  ot  his  mmiltry,  is  attributed  and  afcribed unto  Chiiif 
and  not  to  himfclt  ;  hi,  fii'hftdnefs  vvas  not  the  «:.ufc  or 
motive  but  the  effca  and  fruit  of  the  grace  of  God  in 
calling  him  tothe  miniftry,  i  Cor.  vii.  05":  havin«  oi.taincd 
mercy  to  be  f^nihful  :  Had  our  Sa.ionr  only  difccvered 
his  f.uthtulncfs  m  hm,  and  not  conferred  it'  np,.n  hi,.., 
there  had  u<.t  he.n  fiich  rc.fon  for  this  .-^ftcaionate  thar.kf! 
giving  which  i.ere  we  find  I'io.n  our  apollle,  /  '■■  ■  '  ■  -^njl, 
ivhj  hath  enalUd  me,  counting  niefnith/ul. 

13  Who  was  before  a  biarphemcr.  and  a  pcrfr- 
cii^tor,  and  injurious.  But  I  obtained  incrc\-,bccau(c 
.  1  did  //  ignorantly  in  unbelief. 

■;  X  2  .- 


■4H>' 


coo 


I.       T     I     M     O     T     H     Y. 


Chap.  t. 


A'c/^here,  i.  Wlist  a  prodigious  finner  St.  Paul  reprc- 
fcii'.b  himfclf  before  conveifioii.  /  iu<is  o  hl.if,hemir,  prr. 
Jeculor,  and  injurious  :  A  blafphemcr,  ihe  liiyh  (I  fin  he 
could  commit  againll  GoJ  ;  a  pcrfccutor,  the  hit;hell  fiii 
Jic  coiilJcommit  apainll  the  faints  ;  injurious  the  higlult 
wickednefs  towards  mankind  ;  fins  of  fuch  an  aggravatid 
and  accumulated  guilt,  that  they  wanted  but  one  ingredirnr, 
n  imtly,  fuiTicicnt  knuA  Ldtic,  to  renik-r  iliem  the  (in  aguinlt 
the  H.ily  Ghofl.  I3e  allonillicd,  O  heaven?,  at  the  srcat 
an  J  intiniic  mercy  of  God  touanls  jjrtat  finncrs  !  E\cn 
pcrfecuiors  and  blafphcmers  may  be,  and  fomciimes  are, 
converted  an.l  brought  home  to  G<kI.  2.  The  reafin 
iiffiined  by  him,  why  fuch  dillinguilhing  tncrcy  wasdif- 
pcnivd  to  him  :  He  cbia'ncd  incrcy,  becaufe  he  did  it 
itjnorani!/ iii  unbelief.  The  word  bccaufe^  doth  not  iin- 
j>jrt  or  imply,  that  ignorance  in  tl:e  apolllt;  was  the  proper 
caufe  cf  mercy  in  GoJ,  hut  that  it  made  St.  PjuI  a  more 
Ciipjblc  fubjtd  for  icctisiiig  mercy,  than  he  ihotdd  hate 
been,  if  lie  ha-l  mali^ioully  finiicd  aguii-.Il  knowledge  ;  not 
ih.it  St.  Paul  by  lefs  finning  did  merit  the  mtrcy  of  Gck!, 
but  his  ignorance  and  imbjlict  being  in  a  fori  invincible, 
through  the  prejudices  of  education,  they  did  m.uch  abate 
the  malignity  of  b.isfin  ;  for  he  was  bri.da  Pharifec,  which 
was  a  fed  that  had  an  irrplac:  ble  enmity  againit  Chj  1(1 
ind  hi  h  ly  rcligi  :n.  Note,  lailly,  Tlie  end  and  de(ii;n 
f'f  S'.  Paul  in  relating  that  his  bitter  pcrfecution  of  Chrif- 
lijnity  was  in  the  time  of  liis  ignorance,  and  n()t  d'lie 
ileliberateiy,  knowingly,  malicioully ;  partly  to  julfify 
•  he  divine  mercy  and  free  grace  of  Gtxl,  which  pardoned 
his  (ui  V,  his  rage,  and  inadnef-againil  Chriftand  his  faints; 
for,  he  hid  done  thus  drliberately  and  malic  oiiCy,  fir 
(•iCular  ends  and  worldly  advantages,  it  iiad  been  the  fin 
2{;  inft  the  Holy  fihofl,  which  was  unpardonable  :  .And 
partly,  he  mentions  hi-  ignorance,  to  prevent  the  abiife 
of  the  divine  mercy  in  men,  and  to  let  the  world  know  that 
none  might,  or  ought  to  take  ei'CourageiTient  from  his  ex- 
atnple,  to  be  of  a  perfecuting  fpirit,  ;ind  yet  hope  formeicy 
when'at  the  fame  time,  they  lin  againft  light  and  knovv- 
k'dge.  I  wuuid  to  God  the  perfecuiing  Spiiit  amongll  us 
v/oiild  corifider  this,  which  is  as  bitter  as  ever  in  the  brealts 
off<r(^e  againlf  Ihur  protelhrnt  brethren  ;  but,  bltifed  be 
(}od,  legally  rcftraincd  :  They  cannot  now  afHidl  thofe 
whom  they  do  not  aftcft  ;  yet  is  .it  evident  they  do  not 
icjoice,  and  are  not  fo  thankful  for  their  own  liberty  as 
they  fhoidd,  becaiife  thofe  whom  they  hate  enjoy  their's : 
Their  cafe  is.  valHy  ditfereni  from  our  apoftle's  ;  they  can- 
not pretend  to  do  it  ignorantly,  though  through  infidelity 
in  fome  fort  they  may. 

14   And  the  grace  of  our  Lord  was  exceeding  a- 
bundant  with  faith,  and  love  which  isin  Chiifl  Jel'u.s. 

S:ill  cur  apc-ftle  goes  on  magnifying  the  tranfccndent 
mercy  and  abundant  grace  ot  G  ui,  ih.it  c.illcd  him  firlt  to 
be  a  ChiilHan,  a.id  thon  an  apoftlc  ;  and  he  flicvvs,  that 
this  great  inercy  of  God  had  great  effed s  in  him  of  faith 
and  love,  bjth  towards  God  and  his  faints.  Where  noie 
Huw  St.  Paul,  after  his  converlion,  abounded  and  excelled 
iii  thofc  graces  which  were  oppufite  and  contrary  ti3  the  lins 
committed  inhiscarnaland  unrcgtiierate  (late:  He  abounds 
\ajai:h,   in  oppoliiiijn   to  liis  i^innx  wibclief  \  and  in /j-jc. 


in  nppnfition  to  his  foriner  ia?c  and  crutltv.  A  Chrif- 
rian's  truiifidnefs  in  grace  and  l.olinefs  after  his  converfioh 
ought  to  bear  fome  proportion  to  hi",  unfruitfidnrfs  in  a 
llnful  (late  bcfdre  convcrlion  ;  the  grace  of  cur  Lord  was 
exceeding  abundant  with  faith  and  love  ;  he  now  glorifies 
God  by  excelling  in  thofe  graces  which  were  oppo.lte  to 
his  former  lins. 

15  Thi.s  is  a  faithful  faying,  and  worthy  of  all 
acceptation,  that  Chrifl  jcliis  canac  into  the  world 
to  fcive  finners  ;  of  whom  1  am  chief, 

Olferi't  here,   i.  What  an  humble  apprthcnfion  tliis 
preat  api-(He  had  of  himfelf ;  though  then  the  ):re3tcft  «jf 
taints  ill  the  cflcem  of  others,   yet  the  thiefcft  of  (inncrs  in 
his  own  account  :    Fbr  he  doth  not  fay,  I  was  the  clii-.f 
finners,  but,   I  am  fo  \  notwithflandiiig  his  ropcnttnce  a; 
remilTion,  (Mil  he    rcHeils  upon    his  tortntr   unrcgcneraie 
ffaie  and  finfiil  condition.    Learn  hence.  That  whtn  lin  is 
mercifully    pardoned,   and    caff  behind    God's  back,  the 
penitent   finner  will  and  ought  to  let  it  continually  bcfir- 
liis  own  face,  to  keep  him  humble,  fenfible  of,  and  thar.k; 
for  the  rich  grace  of  God  difpenfed  to  him,  and  received  by 
liioi  ;     Sinners,  of  -ahem  J  am  chief.     Ohfene,   2.  A  n.oll 
comfortable  revel  ition  made  by  the  gofpel  concerning  th.e 
redemption    and  falvation  of  a  loil  world,    by  our   Lor.T 
Jefus  Chrift  ;  He  come  into  the  world  to  fave Jiuners.V^'H 
note.  That  the  prcmifcd  Mefli.sh    is  come  into  the  wot lu 
that  J  ;fus  Chrii't  is  that  promifed  Mclliah  :  Therefore! 
Was  Ivefore  he  came,  hisdivine  nature  pre-exilling  from  :.il 
eternity  ;  and  in  the  fulncfs   of  time  lie  afTutncd  the  l.umrn 
nature  info  an  iini'm  with  his  God-head..     A'lS.V  farthi  r. 
That  the  defign  of  his  coming  was  to  fave  finners  ;  thnc- 
fore  if  man  had  not  finned,    Chrift  had  not  come   into  t' 
worlil  :     What  need  <>f  a  Mediator,  had  there  been   t 
breach  .'  No  nce<l  of  a  phyfician,  had  there  been  no  i!ifeal< 
Farther,   It  was  ntit  abfoluitly  necelfary  that  Chrill  '" 
come  into  the  world  to   fave  finners  ;   but  fiippofing  ' 
purpofe  of  faving  finners  by  way  of  a  pi  ice  snd  fatisfacli- 
ChriiVs  Coming  into  the  world  was  indifptnilbly  ncctfr.M 
for  no  mere  cre.tture  could  lay  down  a  pi  ice  faiisfi^di  : 
or  the  falvation  of  loft  man.      Objerve,   3.  The  truth  aiio 
certainty,   together  with  the  worth' and  txctlkncy  of  the 
gofpel  revelation  ;   Tl.is  is  aJaitUulfaying,  cud  ivcrthy  cf , 
acceptation  :    For,  v»  hat  is   the  gofpel   but  a    revtlaticn   ' 
pardon    to  condemned    mnlefatffors,  a  declaration  r.f  per- 
to  proclaiintd  enemies,  a  proclamation  of  liberty  r8  <nfl:\ 
captives,  an  offer  of  cnie  to  difeafcd  pcrfons  '.  Oh  I   Wi 
what  fervent  zealfliould  this  acceptable  dr.drine be  prcni  1 
ed  by  u?,.and  embraced  by  otir  people,  Thatfcjus  Chrif: 
come  into  the  "world  to  fave  Jinn  crs, 

\6  Howbeitforthis  caufe  lobtained  mercy,  ili.  ! 
in  me  Mrft  Jefus  Chriil  might  Ihcw  forth  all  Ion  . 
lufFerin;^,  for  a  pattern  fa  thein  which  Ihould  hci 
alter  believe  on  him  to  life  cverlaftin;!. 

hole  here.  That  God  is  plcafed  fotnctimes  to  magni:  • 
lis  mercy  in  the    converfitit  and    falvition  of  the  n  1 
notorious  finners,  that  lo  the  gicateft  of  firncrs  may   laJ. 
encouragement  from  thence  iohoj;g   aud  txuft  incur  Li' 

jai: 


Chap.  i. 


I.     TIMOTHY. 


50  r 


yfri!.-;  Chrift  for  p.irdoning  wercy  :  Thus  here,  this  great 
bl-ifphcmcr  and  perOrmor  wis  received  to  tnercy,  for  a 
p.Tt  rri  and  examnle  to  all  fiich  finners  as  fhoiild  hcreaiier" 
ti)rr:i!;e  tiicir  c\  il  and  wicked  ways,  and  give  up  themfelvcs 
fin.-ercly  to  the  ohedience  of  the  gofpel  ;  Fir  this  eat'fc  I 
oltaincd  mcrcv.  Such  a  confpicuoiis  example  of  Cliriit's 
tlemcncy  and  grace  tov/ards  f;-  great  a  finner,  whom  he  rot 
only  pardoned,  but  preferred  10  the  di^i'.iiy  of  nn  apoftie, 
iMvl  fent  forth  to  preach  the  gofptl  to  the  Gentiles,  would 
lie  a  ftrong  motive  to  the  Gentiles  to  receive  thegofpel  with 
f.dth  and  obedience  ;  there  could  be  no  reifon  for  any  of 
!hem  to  d.Tpair  of  mercy,  when  they  faw  fucit  a  pattern, 
inch  an  illuflrious  ir.flance  of  pardoning  mercy  beicre  their 
c;,  (S. 

17  Xotv  unto  the  Kin^  eternal,  immoftal,  in- 
vifible.  the  only  wife;  God,  he  honour  and  glory  for 
ever  and  ever.      Amen. 

Our  apoflle  being  raviOied  with  a  fvvcet  fenfc  of  the 
greatnefs  of  God's  pardoning  mercy  lowatds  liimftil-,  con- 
cludes thi#  wholq  matter  with  a  palhetical  doxology,  and 
an  aiFe£lionate  thankfgiving  unto  God.  As  if  he  had  thus 
faid,  "  The  fenfe  of  the  aforenaised  unfpeakable  mercy 
cdleh  up  my  foul  to  fpcak  with  joy  the  praife.sof  our  God, 
who  is  eternal,  immortal,  invifible,  thccnly  God,  abfolutely 
wif-,  over  anircls  and  all  creatures,  to  him  be  honour  and 
glory  for  ever  and  ever.  ' 

1 8  This  charge  I  commit  unto  thee,  fon  Timo- 

t'iy> — 

What  charger  To  flay  at  Ephefiis,  fay  fome,  for  tlie 
benefit  of  the  church  tl-.cre  ;  to  charge  the  falfe  teachers 
tjot  to  give  heed  10  fabler,  fay  others  \  to  keep  the  di!(3rine 
committed  to  him  bv  St.  Paul  as  a  faiihful  minilk-r  and 
fcjdier  of  Jefus  Chrilt,  againll  all  oppofiiion  :  Thefc  v.'ere 
the  charges  given. 

— According  to  the  prophecies  which  went  before 
on  thee,  that  thou  by  them  mighteft  war  a  good  war- 
fare, 

Here  St.  Paul  encourages  Timothy  to  goon  in  the  courfc 
of  liis  minif^ry  wiili  cnurage  and  fr;ithfulncfs,  according  as 
it  had  been  foretold  or  prophtlied  he  fhould  de.  Here 
«r/t'.  That  amongft  the  gifts  of  prophecy,  whicJi  were 
found  in  the  apodle's  time,  and  the  difcerning  of  fpiri;?, 
this  was  one  j  to  foretel  and  chufe  out  pcrfons  meet  and 
fit  to  do  God  fervicc  in  the  miniftry.  Timothy  was  thus 
chofen  by  prophecy,  that  is,  by  the  direclion  of  the  .Spirit 
of  God  ;  he  was  dcfigncd  and  notilicd  bv  the  fpirit  of 
prophecy,  and  therefore  the  apoftle  bids  him,  as  it  had 
b„-cn  foretold  he  iJiould  be  a  faithful  mlniftcr,  to  approve 
himfelf  to  be  fuch  ;  According  ti  Ice  peiphcci'cs  which  went 
hcj\rc  oil  thee,  way  a  ^ad  txarfave.  Lcurti  hence.  That 
young  miniilers  ought  to  take  heed,  that  what  hopes,  cx- 
pciSlaiiuns,  and  good  opinions  others  have  had  of  them, 
and  what  prayers,  proiriifcs,  and  enragemcnts  have  been 
made  for  tliem,  may  not  be  made  void,  but  made  good  by 
them,  in  the  future  courfe  of  their  miniilry. 

19  Holding  faith,  and  a  good  confcicnce,  which 


fome  having  put  away,  concerning  faith  have  made 
fliipwreck  : 

St.  Paul  had  exhorted  Timothv  in  the  foregoing  vcife 
to  war  a  good  ■warfare  ;  here  he  direds  liim  to  two  weapons 
which  he  would  have  him  ufe  in  that  warfare,  namely, 
fiUb  and  a  gaod  cjnjilence  \  neither  will  do  alone  :  Not 
faiih  without  a  gf.od  confciencc,  nor  a  good  confcience 
without  faith  ;  hold  both,  faith  in  thy  teaching,  ind  a  good 
confciencein  thy  praclice  :  Hold  them  f:dl ;  for  faith  (faiids 
with  a  uooil  confciencc,  and  falls  with  a  bad  one.  Learn 
lience,  That  in  the  n;oft  perilous  times,  when  fome  lofc 
their  graces  and  comforts,  their  prefent  peace  and  future 
hopes,  that  we  may  not  lofc  what  we  have  on  earth,  and 
what  we  look  for  in  heaven,  our  contimial  care  muft  be, 
to  get  and  keep,  to  have  and  hold,  faith  and  a  good 
confcience.  And  m(trh  the  cncourageincnt  given  to  cxer- 
cife  this  care  ;  fome  through  the  negleCL  of  it,  concerning 
faith  have  made  ftnpzjLreck.  Our  life  is  a  fca-faring  con- 
dition ;  a  good  confcience  is  the  ark  in  which  we  are 
fecure,  made  by  God's  own  dircflion  (as  was  that  of 
Noah)  and  pitched  within  and  Mithcut,  as  was  his  :  A 
window  it  has  in  the  top,  to  let  in  the  light  of  heaven,  bur 
not  the  kafl  crack  or  crevice  below,  to  let  in  a  drop  oi 
guilt,  or  endanger  its  own  fafcty  ;  it  flirois  ofF"  all  the 
fhov.crs  that  fall  downwards,  and  all  the  floods  that  rage 
upwards.  Such  a  fecnrity  is  an  innocent  mind  and  a  clear 
confcience  ;  but  if  vvc  do  not  hold  faft  a  got)d  confcience, 
but  let  it  go,  we  have  feen  the  laft  of  faith,  it  f:nks,  it  (hip- 
wrceks  prefcnily. 

20  Of  whom  is  ITymeneus  and  Alexander  ; — 

That  h,  of  the  niunber  of  thofe  who  have  made  fliip- 
wreck  of  faith  and  a  good  confciencc,  are  ihcfe  two  mm. 
Thcvmade  fliipwrcck  of  faiih  ;  but  how  r  By  icnouncing 
Chrirtianity  exprcGly  r  No:  But  imp'icitly,  by dcnyingthc 
refurrefvion,  and  mainiriining  fuch  d(;clrines  as  utterly  fub- 
verted  and  totr.lly  overthrew  the  faith. 

— Whom  1  have  delivered  untoSatanj  that  they 
may  learn  not  to  blafpheme.- 

That  IS,  whom  r  h.ave  ir.lTicted  the  cKlircH's  ccnfiirc  of 
cxcoinm.iuiicaiior  ipon,  cafl  them  out  t.f  the  chi:rch,  ancj' 
delivered  to  SalJn  as  God's  c\^  '  •■"  •^'"•,  who  oft-tiT.es- 
tormentcd  the    perfrn   with  gi  f  afcs  and   bodily- 

pains,  called  tlfcv.dierc,  Th  jfj::^  :■.:  rfthpjh,  1  Cor: 
v.  5.  Learn  thence.  That  cxcominiinicalion  rightly  ad- 
miniftcred,  is  a-very  folcir.n  ordinance  ;  a  fhtitting  out  of 
heaven  him  who  is  julUy  caft  out  of  the  church's  com- 
mtmion  here  on  earth.  But  chjerve.  The  charit;ble  Inten- 
tion of  the  rpodle  in  denotmcing  this  fcntcnce  of  excom- 
munication ;  it  was,  Tl'itt  they  might  ha)  Ti  r.it  to  hhifplcme. 
Marft,  It  was  none  of  Satan's  dcfirc,.hut  the  apoJfle's,  that 
they  iTii^ht  learn  ml  to  blafpheme  :  Satan  was  then  God's 
cxtcuti(  ner,  when  the  church  wanted  the  countenance  of 
-  the  Chrif!i;'n  irvgilhate,  and  his  dellgn  w.is  dc'tni.Slion,, 
but  the  npnflle's  wns  reformation  ;  not  to  ruin,  but  retlaim. 
Learn,  That  the  end  of  the  church's  ccnfurc.  in  particular 
of  excomtnunication,  is  not  lo  fcrve  to  the  deftri'Sion- 
of  the  cenfured.  much   lefs  to  the  private  revenge  <.f  the 

ccnfiircr,. 


^ 


902 


I.     TIMOTHY 


CilAP.   II. 


ccnfiircr,  but  to  reform  and  reclaim  the  offender,  tliat  others 
may  be  warned,  and  the  infeflion  ftayed. 

CHAP.      II. 

Our   ap:JHt  in    this    chapla-  dinEli   Timothj-   lo  the 

vicnagancnt  of  his  duty;     and   exhor'.i    htm  lo  take 

Jpeaal  care  that  fraytn  and  fupplicalkmi  he  piSlidy 

made,  and,  fo  Jar  as    was   in  his  power,  privately 

jor  all  vftn, 

I  EXHORT  tliercforc,  lint  firft  of  all.  fuppli. 
(-.1  lions,  prayers,  interceflions,  and  givina;  of 
tli.inks  be  made  for  all  men  :  2  For  kines,  and  for 
all  that  arc  in  authority  that  we  may  lead  a  quiet  and 
peaceable  life  in  all  godlincfi  and  honcfly. 

0!/f,-rie,  here,  i.  Tl'.e  duty  which  Timotliy  is  exhorted 
to  take  care  of,  and  tliat  is,  of  the  duty  of  public  prayer  ;  I 
cxlinrt  thee,  that  fiipplications,  prayers  and  imerceffions, 
TN'ith  thankfpivinp;,  be  publicly  made  :  Prayer  heins;  a 
fncoial  and  principal  part  of  p\iblic'w()r(hip,  the  miniflerof 
(lod  mild  beaflichioiis  and  conftant  in  it ;  depriciatinq  evils 
threatened,  ftippllcating  for  mercies  wanted,  iniercedingon 
the  hehalf  of  others,  and  giving  thanks  tor  bleffings  received. 
-•  For  whom  we  are  to  pray  in  general  for  all  men  ; 
becaijfc  we  cannot  prav  acceptably  for  ourfelves,  if  we  pray 
cnly  for  ourfflvcs  :  This  is  the  nobltft  cxercife  of  charity, 
and  which  Gixl  has  put  in  the  power  of  the  poorcft  man 
»ir>on  earth  to  excrcife  ;  Lei  fuppUcathns and  frayers  he  made 
f;r  all  vien.  3.  For  whom  we  are  more  efpecially,  and  in 
t'lc  fird  place  to  prav  ;  for  kings,  and  all  in  authority,  wiio 
then  were  Pagans  and  perfecutors.  -  flfark,  He  fays  not  for 
Ijwful  and  righiful  kings,  but  for  fuch  as  have  the  pre- 
"•mincnce  ,nnd  power  in  their  hands,  for  all  power  is  of 
God  .•  Jiid  the  P'.U'trs  ihal  he,  are  ordained  of  God,  Rom. 
xiii.  2.  But  why  f\-^f'.r  kings?  Becaiife  they  are  fuch 
;;rcat  inftrimicnts  of  gond  to  mankind,  becaufc  they  moft 
■^'ant  our  prayers,  as  tlicy  encounter  with  more  difficidiics, 
:irc  expofed  10  more  dangers,  and  are  liable  to  greater 
''•mptaiions  ihan  other  tr.tn.  4.  The  arguments  which 
the  ai)ofllc  cfTers,  to  engage  us  to  this  '  ity,  That  we  may 
fend  a  quiet  end  peaceable  H^c  it  all  goi^  inefs  and  honejly  \ 
'hat  \%,  that  \vc  may  be  fccured  in  the  quiet  and  peaceable 
pDirelTion  of  ourcivjl  rights  and  intcrefts,  .-.nd  that  we  may 
1)  ■  pro:c<£led  in  tl'e  free  cscrcilc  of  our  rtiigion,  anil  in  the 
j'r:;ciice  of  i.;odlinefs  \  for  th-^ujjh  no  prince  can  take  our 
ri  li^ion  from  us,  if  we  rtrfolve  to  keep  it,  yet  they  inr'y 
i.iflurb  us  in  the  q'fijpt  and  pe.icci^ble  cnjovinent  of  it  ;  and 
il'crefore  it  is  our  intcrcd,  as  well  as  our  duty,  to  pray/Jr- 
'•  y,  find  ciJl  that  are  in  atifhcrity. 

3  For  this  75  qood  and  acceptable  in  the  IJ^ht  of 
r.od  our  Saviour ;  4  Who  will  have  all  men  to  be 
laved,  and  toconieuuto  tlue  kno\vled-.e  of  the  truth. 

C>"r    n  ioins  his  reatiins  for  our  prayinT/f /r// 

r.c;/,  Ihchuv^-  t.  ,  Mit  ccnie  into  \h<-  woild  tfr  five  all  men, 
(hrp.  I.  !<;.  Bccsrife  it  is  the  dclir>->  of  God,  as  well  as  the 
iiclii-n  ot'  Chtiil,  that  all  mui  Hu-vM  be  i;.vud,  and  bicaufc 


fuch  prayers  are  pood  and  acceptable  in  the  fight  «f  God. 

Ircrn  hence,  I.  That  to  pr.iy  for  all  men,  as  well  enemies 

as  friends,  efpecially  and  particularly  for  rulers  and  ma^i- 

flratcs,  is  good,  acceptable,  nnd  agret;;blcto  Almighty  Gf^d, 

as  all  aifls  of  obedii  ict  to  his  commanding  will  are  •     JJi] 

is  gosd  find  acceptable  in  thef.glt  cfCod.      2.  That  it  is  not 

only  all  f^rts  of  men  that  G<kI  and   Chrifl  defirc  fhonld  be 

fared,  but  our  Lord   willed,  together  wiih  his  Father,  the 

fjlvation  of  all  men  in  general,  fo  far  as  to  make  a  facr'ifice 

fufTIcient  for  all,  if  they  repent  and  believe,  and  to  cffl t  a 

general   pardon   to  all  on  condition  of  acceptance,  and  to 

fend  his  miniflcrs  amongft  al.'  with  ihe  word  of  rcconcili- 

aii.n,  accompanying  it  with  an  hearty  dcfire  that  all  would 

accept  of  it ;  in  flinrt,  what  Chrid  i.fFereth  to  all,  he  un. 

doiibicdly  purchaful  for  all  ;    but  he  rffcrs  to  all   pardon 

and  life  upon  condition  of  acceptance  ;    therefore,  he  is  fo 

far  willing   thai  all  men  flu-uld  be  favcd.     -;.  The  meant; 

and  method  by  which,  and  in  which,  God  would  have  all 

men  to  be  favcd,  namely,  by  coming  to  the  kno«ledL;e  of 

the  truth.      It    U   evidently    falfe  then,  which  fome  crn- 

fidenily  afHrm.  That  a  man  may  be  faved  in  any  relicion  : 

Nr.,  he  cannot  come  to  f:dvn*ion  but  bv  the  ]<i'-vV,f.^  ,,f 

the  truth;   withoui  the  knowledge  of  Gd,  jfj, 

in    Chrit''    -.Ivm  I--   h-  .  1.  .  „  ,':  •    ..1.  1    „..  1  ', 

111   roe- 
•hence  t.  ,,^^  ,^^^^ 

IS  ly.  pn(,    ,  ,. ,  ,„    ■:  ,     Jlmcnt,. 

be  i.iVed,  by  ccm.ing  i-  //,. 

5  Fpr  iitfre  is  one  God,  and  one  Media  tor  between 
God  and  men.  the  man  ChriR  J  jfus ;  6  Who  "ave 
himfelf  a  ran (01---  for  all,  to  be  teftified  in  due  t?me. 
The  apnflk's  arguments  nms 'hus  :  "  We  cught  to  pray 
for  all,  becnufe  tht  re  U  one  God,  who  is  good  to  all,  and 
one  Mc.iiitor  betwicn  God  and  nunkind,  who  took  rpon 
him  the  commrn  nature  of  all  men,  and  gave  himfelf  a 
faiisfaiJl.ry  and  fufTicient  ranf  ^m  for  all,  which  Was  in  due 
time  tefiified  and  born  «  itncfs  to  us  bv  his  apoftler."  Leant 
hence,  t.  That  the  only  way  or  friendly  intercourfe  be- 
tween God  and  fallen  men,  is  by  ard  tliroi'ij;h  a  Mediator  : 
God  cannot  look  upon  fallen  men  out  of  a  Mediator,  but 
as  nbels,  traitors,  and  objedls  of  his  vincidlixe  wrarh  ;  nor 
can  fallen  man,  without  a  Mediator,  luok  up  to  God,  but 
as  a  provoked  majefly,  an  angry  iudge,  and  a  confuming 
fire.  2.  That  there  is  no  other  Mediator  between  God 
and  mr.n  but  Jcfus  Chiift,  -who  was  boih  Gf<l  snd  man  ; 
for  though  the  apollle  calls  him  the  Man  Chrifl  Jtfus.  ihii 
is  not  added  to  exclude  the  divine  nsuire  from  the  Meili- 
atorfliip,  but  emph.vic.illy  to  declare  //w  nature,  in  which 
he  gave  himfelf  a  r:?nfom  for  U";  ;  the  human  nature  is  the 
matter  of  our  rarfom  ;  the  divine  nature  gcve  worih  and 
v.->liie  to  it  ;  Chrid  fufFcred  bein^r  nian,  and   faiisfied  beirp 

f^..A  -       TU-i    .1.:. n/r   ■-.■    .  T    .-        ^.     ...  5 


Cntd.  3.  That  this  one  Mediator,  Jefus  Chii.1,  e?ve 
himfilf  a  rsnfom  for  all:  VVh'H-ver  j.erifhcs  uri!er"the 
pofpel,  it  is  not  beraife  no  ranf  in  was  paid  for  him,  nor 
hee-uifc  it  w  as  rot  fiiffcicnt  for  him,  for  i;  is  mod  niMorii.us, 
thjt  God  has  ilfucd  forth  vn  iiiiiverf_l  sd  of  <;r.'ice,  cfler- 
»r>- pardon  of  fm,  .ind  etcrn:;!  f.,lv.-i!ion  fo  all  n'-tn  uithtHit 
eveption,  living  under  the  g(  fpt.I,  upon  condiii..ti  (-f  their 
bclicvln-,'  accejnance  ;  if  thev  ieic6(  and  rrdifc  i-  is  to 
their  unuiitrable  and  iiievirabfc  coBdemiiaiioB.     a.  That 

Chrids' 


Chap.  ii. 


I.     T  I  M  O  T  II  Y. 


£°3 


Chrift's  mediation    nnd    interccfiirn    is  founded  upon  re-  guifliinp  between  the  qualities  and  ranks  of  pcrfons:  Gar- 

dempiioB  ;  becaiilc  \  c  gave  himfelf  a  r.-nftni  for  all,  there-  ments  ;iHo  are  for  defence  and  protedliun,  .-.nd  for  decency, 

fore  is  he,  and    he  rnly,   qualified  to   intercede   for  all,  in  and  ornament.      2.  That  though  pctftni  of  quality  art- not 

virtue  of  that  facrifice  whiih  he  I  fitred  f(-r  the  falvation  of  prohibited   to  wear   fuch    garmeiits,  though  coftly,  as  bc- 

maiikind  :     Therefore,    the  diflircSit  n  of  the  church  of  ccmeth  their  degree,   yet  none   are    to  fliidy  the   external 


Rome,  between  a  Mediator  of  redtnipiion,  and  a  Mcdiiiiur  f.dorning  of  the  body,  fo  much,  as  to  nej^ltcl  the  inner  man 

of  iiiterctflion,  is  grciindlefs  ;   for  who  dares  plead  with  an  by   gor^d    works.       3.   Thjt    all    attire    (i.)    is    fori  it'deii 

offended  God,  as   in   interctlTdr  on  the  hehalf  of  fit;ners,  which  fufpccSled  wonen  life,  either  to  pro\  eke  luft  in  others 

that  has  not  firft,  as  a  redeemer,  faii.'fied  the  juflice  of  Ciod  or  to    (liew  inclinations  to  it  themfelves.       (2.)  All   fucii 

for  fin  ?  As  there  vfis  no  redemption  wrorght  by  any,  but  attire  as  by  the  tichnefs  and  ccftiinefs  of  it,   Jliews  pride 

by   Chrift  ;    as  there   is  but   arte   Coa,  Uy  h\H  one  Aleciiatcr  and  vanity  of  fpitir,  and  an  ambition  to  excel  otiiers  ;  not 


between  G  d  and  man,  the  ALin  Clirift  Jefus. 

7  Whereunto  I  am  orddined  a  preacher  and  an 
apoftie,  (I  fpcak  the  tnith  in  Chiill,  and  lie  not) 
a  teacher  of  the  Gentiles  in  faith  and  verity.  8  I 
will  therefore,  that  men  pray  every  where,  lifting 
up  holy  hands,  without  wrath  and  doubting. 

A's/f- here,  i.  Our  apoflle  declares  his  auihoiity  to  pub- 
li(h  the  gofpel  fo  the  Gcniiles,  and  his  integrity  in  the  pub- 
lic:<ti(m  of  it ;  I  was  ordained  an  apolile,  a  teacher  of  the 
Genfiles,  in  faith  and  verity.  2.  1  hat  according  to  St. 
PjuI's  comniilTi.in,  he  gave  diredlions  to  all  forts  of  per- 
fons  f)r  the  regular  performance  of  their  duty.  And,  tirft, 
concerning  the  duty  of  praye:  :  I  v.ill  \  that  is,  Gcd  by 
mc  declares  his  nil),  that  ?11  men prry,  that  they  pray,  eicry- 
where,  in  the  pi:blic  affemblies,  in  'I  lir  private  families  and 
apartment'  ;  lifting  up  the  hands,  in  token  of  expe(£ling  10 
receive  an  anfwer  from  heaven  :  Lifting  up  hoiy  hard;  ,  let 
their  prayers  be  holy,  accotnpanied  with  faith  and  charity: 
Without  wrath  and  doubting  ;  a  pe-ceabic  heart  V  as  neccf- 
fary  in  prayer,  ns  a  pure  hand  :  It  is  in  vain  to  a(k  in  prayer 
the  favour  of  G"d,  \\iih  anger  and  revenge  in  our  hearts 
agaiiift  man  ;  to  pray  with  doubting,  is  cppofed  to  faith  ; 
to  pray  in  WTath,  is  oppofed  to  charity.  As  if  the  apoftie 
had  faid,  "  Pray  both  in  aflual  faith  and  love."  There 
muft  be  faith  in  prayer,  otherwife  we  cannot  lift  up  holy 
hands  without  dnub'.ing,  there  mufr  be  love  otherwife  we 
cannot  lift  up  hrlv  hands  \vi;houtWrath  :  therefore,  fays 
lire  apoftie,  /  ivill  tlhit  men  pray  every  inhere,  lifting  up 
kcly  hands,  &!.c.  He  and  his  fervicc  inuft  be  holy,  that  will 
ferve  G;)d  acceptably. 

g  In  like  manner  alfo,  that  women  adorn  thein- 
felves  in  modcft  apparel,  wi;h  fhamefaccdneTs  and 
fobriety  ;  not  with  broidered  hair,  or  gold,  or  pearls, 


but  that  there  mav  be  pride  under  mean  apparel,  and  oft- 
times  is.  (3.)  All  fuch  attire  -as  is  unfuiiablc  cither  to  the 
time  or  place  of  worftiip.  Kite,  4.  That  this  precept 
ought  not  to  be  (lighted,  by  women,  as  of  fmall  moment ; 
becaufe  the  two  great  apollles,  St.  Peter  anil  St.  Paul,  do 
both  give  it  in  charge  unto  them.  I.aftly,  That  the  men 
arc  by  no  means  to  look  upon  thenifelves  as  unconcerned, 
in  this  apoftolical  precept  given  to  women  :  It  is  much 
more  inexcufable  in  them  to  afft(9:  gaiety  and  gaudy  drcfs  ; 
for  it  is  vain  and  toolifti,  troublefomeand  uneafy,  the  nurfc 
of  idlenefs,  attended  with  luxury  and  wantonneTs,  and  very 
often  with  immodefty  and  Icwdnefs,  and  is  the  great  bane 
very  often  ot  juliice  and  charity.  How  many  are  fine  ani]. 
gay,  but  at  the  cxpencc,  and  IVmeiimes  at  the  ruin,  of  the 
poor  rradeCman  !  And  how  oft  is  that  fpcnt  in  vain  decking, 
which  ought  to  be  laid  out  in  the  poor's  clothing  ! 

1 1  Let  the  women  learn  in  filcncewith  all  fubjec- 
tion.  1 2  But  I  fuffer  not  a  woman  to  teach,  nor  to 
ufurp  authority  over  the  man,  but  to  be  in  filence. 

Still  our  apoftie  is  direding  Timothy  how  pcrfons  fliould 
and  ought  to  behave  theinfelves  at  the  time,  and  in  the 
pLicc  of  worfhip  :  Let,  fays  he,  the  ucmen,  in  your  alfem- 
blies,  /earn  injilenee  ivith  aUfuhjenionXo  the  better  fcx  ;  for 
I  /"ffi"'"  *^'j'  "  iv'.mnn  to  tench  publicly,  aiul  to  iijurp  authority 
over  the  man,  to  whom  God  has  given  autho/ity  over  her  ; 
but  rather,  according  to  her  duty,  let  her  learn /« ^/j/Wi". 
Here  mlc,  I.  That  it  is  only  women's  public  teaching 
that  is  here  forbidden  :  not  their  private  teaching  their  chil- 
dren, or  fervants,  or  the  younger  women,,  or  even  thtir 
hufbands  themfclves  upon  a  fit  occafion.  Acts  xviii.  26. 
vvc  find  Prifcilla  privately  inftruding  ApoUos.  2.  Thar 
none  out;ht  to  teach  but  who  have  ainhoriry  ;  aixlteacliiuc' 
is  exerciiing  that  authoiiiy  :  A  v.om:in  therefore  teachir.i^ 
publicly,  doth  ufurp  an  authority  not  dite  unto  her.  ^ 
There   were  fotne  women   in  the  Jewifli  church  endov 


or  coftly  nrrav  ;     10  But  (which  becometh  women  "  \'T  ^^^^^ '"••"«  ^^men  m  the  jewUti  ctmrch  endowed 

en-             jf      c\      -.u          J          1  ^^"n  extraordinary  Pitts  of  the  Spirit,  and  particularly  wiilr 

profeffing  godhnefs)  with  good  works.  ^  ,^,gif,„f  ^,,^^,,^f,^^  ,hodid  leach  ,iublklv  ;  asMii-ram, 

The  next  apoftolical  precept  here  given,  is  to  women,  Deborah,  Huldali,  and  Anna  :     And  it  is  probable,  that  the 

concerning    their  apparel  and  attire,  that  at  all  times,  but  fpenking  of  thefe  extraordinary  women  encouraeed  others 

efpecially  in  p'.iblic  uorfhip,  tV.cy  ufe  fuch  apparel  as  be-  to  do  the   like,  whom   the   apoftie  here  dircdfs  his  fpeech 


com.eth  modcft  and  chafte  women,  exprefting  by  their  out- 
ward garb  the  inward  gravity  and  modefly  of  their  minds  ; 
not  like  proud  and  alluring  perfons,  wiih  eir.broidcred  hair, 
gold  nd  pearls,  to  attraft  the  eyes  and  hearts  of  the  (itnple. 
Noll,  I.  That  the  attire,  which  all  perfons^  wear,  oucht  to 
be  fuch  as  may  anfwer  the  end  for  which  apparel  was  ap- 


againft  :   I/uffer  not  a  woman  to  teach.  Sec. 

13  For  Adam  was  firfl  formed;  then  Eve.  14. 
And  Ad.im  was  not  deceived,  bat  the  woman  being 
deceived  was  in  the  tranfgreflion. 

Here  St.   PauT  offers  a  double  argument  to  enforce  the 


pointed  ,  which  was  to  hide  and  ft.roud  our  ni.kednefs;  for     duty  of  fubjed  ion  upcn  the  wcir.an,  and  to'prevem  h/'r 
diftcrenciug  and  diftinguiihing  of  fcxes  ;    as  alfo  tor  diftin-  *^ 


<pii 


1.     T  I  M  O  T  II  V. 


CiiAP   HI. 


ufurping  of  authority  over  the  man  ;  namely,  becaufe  the 
man  was  firft  in  the  creation  ;  jiefam  n'as  firfl  firmed, 
/'    '  f.it\  anJ  t'  i.in  was  firfl  in  the  tranfgreflion  : 

.   .'  '.   ;f..'f  »'.'  .  'hat  is,  fuft  and  immctiiaicly  de- 

tcivcil,  //  cd  •uis  (irrt  in  ihi;  trr.nf- 

I'rfjfion  ;    i  .  of  h^T  own  and  her  hiif- 

lund's  irai;iy,rc!tion  ;  anil  accordiiudy,  not  only  by  the  law 
•  f  lirr  -■•  ■.•'u.n-  lit  as  a  piirrilhmcnt  for  her  tranf^reflion, 
GoJ  i  in  a  ft.ite  of  nKjoHiun,  and  given  the 

man  uajncri  y  '■,  r  iier  ;  which  authority  flic  iTnrps  over 
hirr,  wl'tcncvcr  flic  undertakes  to  be  a  piibiic  teacher  of  him. 
'n-cle  two  C(.nridcraiions  duth  the  apoflle  make  iifc  of,  to 
i'.iin^ble  tlic  woman,  and  lo.kccp  her  v>iihin  the  fphcrc  of 
her  proper  duty. 

15  Xotwithflaiidinq  fhe  flnll  be  favcd  in  child- 
'bcarinir,  if  thcv  cotitinue  in  failh  and  charity,  and 
holincfs  with  lohriftv. 

Our  apcfllc  havinc;  in  tlic  prccrdirt;  vcrfc,  ncqi'aintcd  its 
■with  the  woman's  fin,  tliaf  (he  'lVos  in  ih  /rn»fc;rrj/icii,  and 
firfl  in  tt'.e  trnnfcrcflinn  ;  in  this  vcrfc  he  informs  the  wo- 
man of  a  pnrt  of  her  ptminimcnt  for  that  her  franfg'reflicn  ; 
and  that  is,  tlie  fLVcrc  pain  and  extreme  peril  of  chi!d-bcar- 
injr.  He  acf;tinints  her,  2.  With  her  comfort  and  fiippr)rt 
iMider  that  pimifhmrnt ;  and  that  is,  an  hope  of  falvaMnn  : 
She  jhall  h  foifd  in  chihl-lcariv^.  7.  With  the  condi- 
tion, upon  wiiich  the  hope  of  that  falvation  is  grounded 
snd  bottomed  ;  ifjhe  continue  in  faith  anrl  chari:y,  and  hdi- 
fiefi  ivitb  Jo! riely.  Lrnri,  I.  That  pain  in  child-bc'arinjr 
i<  a  part  oi  that  pimifhnicnt  whicli  was  iiifiidlod  bv  G(hI 
upon  the  woman  for  her  firft  lin  ;  and  accordi/icly  the 
woman's  f.irrow  and  fcnfible  feeling;  of  the  pain?;  of  child- 
birth ought  to  bring  to  her  remembrance  her  original  nnd 
firf!  tranfj-reflion.  Snrelv  when  the  woman  tp<  Is  ti-c  ori- 
.srinal  pimifliment,  it  ovyht  to  remind  her  of  her  orig'na! 
fin,  as  a  child  oifght  to  remember  his  faidt.at  that  very  in- 
ilant  when  He  is  under  his  father's  rod.  1.  That  tlie  in- 
Hiflion  of  this  puniflimfnt  fthe  pr-insof  child-bcaiingl  even 
Ajnto  death,  is  and  thai!  be  no  hindrance  of  the  woman's 
etern:l  falvatirii,  if  there  be  found  with  her  thofe  holy 
qcaiitications  and  E;racions  conditirns  which  the  gofpcl  re'- 
tp.iires  ;  partly  in  regard  of  live  relation  which  God  finrds 
in  to  her,  partly  in  regard  of  the  cwcnnnf  MJiich  Gr-d 
Ins  made  with  her.  A-chihl  is  asmi'ch  a  child  under  the 
rid,  as  in  the  boforn  ;  ntither  the  fatlier's  flrrke,  ror  the 
child's  grief  can  dil1t>!ve  that  relation.  7.  That  faiih  aid 
charity,  holinefs  ?nd  fi^bticty,  with  perfevcrrrce  th.eicin, 
arc  the  great  Cf  ndi  itns  itf  the  gnfpcl  iip<'n  which  the  wo- 
niin's  eternrl  fjhasion  in  lh?t  ha/Srdiins  condiiion  doth 
depend.  She  Ihdil  h  jr.-^cd  in  rl ild-henrinr'^,  Xc.  The 
Words  may  alfo  refer  to  the  woman's  teippoml  d(!i\ernrce 
in  the  tint?  of  tr.ivail  :  and  the  fenfc  nms  ibils  :  '•  Sfe  (h.ill 
b,-  faved  in  clild-bcnring,  that  is,  flic  fljall  go  throiigli  the 
pains  of  child  lirih  with  fsfct\,  if  file  cor.iiniicin  faith, 
putting  her  inifl  in  Od  for  ddivcrance,  in  chrrity,  txer- 
ciitng  compnlTion  to  thofl^ ill  like  Condi  ■  !  in  the  e\- 

ercife  of  temperance,   fobriety,  and  1.  cording  10 

I  5(;iii:il  vow."      Shejhulilicjifu,iiiui.l,ilil-lfann^, 

lie  i^i  fiiiih,  ire. 


C  Ji  A  P.     III. 

Th  d(fign  of  cur  aioJlU  in  "  '  :'Kcr  is  to  irJlrM  Ti- 
mothy 171  one  of  the  w.  :miI  parti  and  duties 
of  his  office,  namtly,  to  take  great  care  whom  he  did 
admit  into  the  facred JunElion. 

THIS  ii  a  trtic  fayin;;,  if  a  mandcfirc  the  office 
of  a  bifhop,  he  dcfircth  a  good  work. 

N^te  here,  t.  Our  apcftle  acquaints  Timothy  wiih  the 
dignity,  honour,  and  excellency  of  the  facrcd  fiiri^ion  r 
He  thai  defireth  tie  ofpce-  5/  a  lijho/),  that  is,  to  rule  and 
teach  in  the  church  of  God,  he  dtjireth  a  gcod  tusrl-,  1I  t 
i',  an  horoiirahls  employment.  As  if  our  apoOle  J...  j 
f.iid,  "  Know,  O  Timothy,  that  as  to  the  r.fhce  of  a  bifjit  p, 
•wh'evtr  dcfireih  it,  doth  dtfirc  a  ycry  great  and  excellent 
work  :  It  is  not  a  bare  name,  title,  dignity,  a  pbcc  of 
honour  and  command  ;  but  a  tvcrk,  a' work  of  vaff  im- 
portance, labour  and  difTcuIiy  :  Take  heed  therefore  whom 
thou  dofl  ndmir,  and  of  thofc  tlut  are  alfo  admittfd  imo 
the  facrcd  fiinclion,  to  ct.'nfidcr  the  great  we'chi  of  tlitt  im- 
portant fervice,  to  cnrerptize  it  w  ith  extraordinary  drer.d 
and  caution,  locking  upon  their  office,  not  w  i:ii  afpirinr  but 
tremcnduous  thoughts  ;  Yoruho  isfufficient  t^^Jc  things  'f' 

1  A  bifliop  then  mufl  be  blamelcfs,  the  hufband 
of  one  wife, vigilant,  foLcr,  of-ood  behaviour,  given 
to  holpitality,  apt  to  teach. 

Here  we  have  St.  Paul's  jv)fitive  chara<fler  c^i  a  bifhrp, 
.?nd  what  he  ought  to  be,  wiio  is  admitted  into  that  Kjafl 
and  honourable  office  in  the  church  td  God  ;  he  cui;ht*ro 
he  Idaniflrjs,  a  perfon  free  from  fcsnd.tl,  vi'hotit  any  jufl 
ground  of  bbtne:  The  lifer-f  a  bidiop  ihouldfhine  fobri-"hr, 
that  others  may  not  only  hthold  if,  hut  admire  it,  and  sride 
their  lives  by  the  example  of  it  :  7 he  hufht.nd  if  ere  uiff  ; 
thi-.t  if,  one  at  a  lime  ;  not  gui-li y  of  tiie  "(in  of  haN  ing  many 
w  ives,  or  <tf  putting  away  the  v  ife  by  diyorce,  as  the  Jews 
fifqi'cnily  did  for  fiivoloiis  c.-:ufcs.'  Here  »«//,  r.  The 
apoftlc's  command  (that  the  bifhrp  be  the  iiufband  of  tne 
\\\k)  doth  not  oblige  him  to  marry,  but  it  elt::blifhcs  the 
lawfulnefs  of  his  maniagc,  if  he  fees  ftdTcient  realign  for  it. 
Nor,  :.  Does  the  apofile  here  forbid  Tuccefliye  marriagcsj 
as  if  when  a  biflir-p  has  trarricd  one  w  ife,  or  more,  he  miVht 
not  lawfidly  marry  again;  for  this  he  elftwhere  allews,, 
I  Cor.  vii.  S.  from  this  it  may  not  be  in  a  man's  pov\cr  to 
ahft:.in;  many  lofe  their  firft,  rnd  frmetimrs  thur  fccomi 
wiyrs  fo  foon,  that  v  ere  not  after- m.arri:!ges  lawhd,  all  the 
ends  of  inariinge  n-.iifl  be  fruftraie  as  to  (km.  ;  ytt  may  wc 
fui'pf'fe  by  ihcfcvords,  aiid  mrny  o;hcis,  tliai  St.  Paul 
prrpofes  a  greater  degree  rf  tlufliiy  to  diunh  j.<nernrrs 
than  to  other  peifrn.  I'rgHrni,  ve'rv  diligent  :  t  ,'  u  .-.I,. 
fid  in  the  performances  of  lii>  whole  doiy^  av  nt 

from  his  fjotk,  nor  neglijitnt  vhin  he  is  si.  .  -'j  ii^r,  ; 
/i/v;-,  governing  I  is  piflicnsaid  appetites,  reducing  th.  .'] 
rthtllious  powers  titu'er  the  domini.n  c^  repfon  :id  reli- 
gion; rf  «r,(f{  hh,:ri'.vr,u\  f.  is  ^^  or  <!•;,  in  h.  bit  :nd  L-aih, 
in  1  i.  deeds  and  aclion:',  njiher  pirtid  and  fupercilii  iis.r:.  r 
morofe  and  four,  but  i-ffallc  rrd  izh.  \'  ' 
of  a  compofid  tci«per  and 


:ti(;  ■.v.C  ( ■  I  rV' 


■'."■"/• 


Chap.  hi. 


TIMOTHY. 


905 


piility,  not  to  fenfuality  ;  it  is  nj|H|R  keeping  of  a  free 
tabic,  and  open  houfe  forall  cnij||^^P$hicii  St.  Patil  points 
at;  hut  charity  in  entertaining  ^j^Prger.*:,  poor  Chriltians 
that  left  ilieir  countrj'  by  perfccii-fion,  or  fuch  as  travtiled 
upon  their  lawful  affairs  from  place  to  place,  the  free  re- 
lievint;  of  fuch  as  arc  ncccditous,  and  expofeJ  to  want  and 
hardlhip,  is  the  hofpitality  pointed  at  by  our  apolllc  ;  apt  ta 
tear!.'  ;  that  is,  both  Icnowing  and  willing,able  la  teach,  and 
forward  to  it,  iiaving  both  ikill  and  will,  ability  and  dexte- 
rity for  that  part  of  his  duty,  one  ttiat  is  ncithc.r  ignorant 
ot  his  duty,  nor  negligent  in  the  performance  of  it. 

3  Not  given  to  wine,  no  flriker,  not  greedy  of 
filthy  lucre  but  patient  not  a  brawler,  fxot  covetous ; 

The  negative  charafler  of  a  bifliop  now  fcllowe,  {hew- 
ing what  he  muft  not  be  :  hst  ghen  to  ivhte  ;  that  is,  to 
much  wine,  no  inordinate  lover  either  of  wine  or  flr,ong 
drink,  no  wine-bibber,  nor  fitter  at  wine  in  his  own  h^ufe, 
ftiuch  Ids  at  taverns  and  public  hoiifcs  ;  No  ftriier,  cither 
^v•ilh  hands  or  toguc,  no  quarrelier,  that  cannot  keep  his 
hand  from  hurting,  no  wnrd-lfriker,  no  ftriker  with  his 
tongue  in  paflion  and  anger  ;  a  word,  ^ve  fay,  wounds 
deeper  than  a  fword  ;  the  niinirters  of  God  may  wound 
tbe  confcicncei  of  men  with  the  fword  of  the  Spirit,  but 
they  mult  not  wound  the  reputations  of  men  with  their 
own  wrathful  fpirits  :  We  mult  ufc  our  tongues  rather  to 
heal  than  wound  ;  or  if  at  any  time  to  wound,  i  t  muft  be 
in  order  to  healing.  Net  greedy  cf  filthy  lucn  ;  no  innrdi- 
nate  lover  of  money,  which  mnkes  a  man  bafc  and  fordid, 
both  in  getting,  keeping,  and  fpending  ;  but  pnticiit,  meek 
and  forbearing,  not  rigidly,  exa<fling  his  due,  not  acting 
fummo  jure,  but  ratlier  parting  with  fomewhat  which  in 
flriiflnefs  may  be  his  right,  for  peace  fake  ;  Not  a  bruivhr, 
or  contentious  perfon,  often  engaged  in  law  fuits,  but  of  a 
mild  and  peaceable  difpofition  :  Not  cozetnis,  or  enflavcd 
to  the  love  of  wealth  ;  polTeCshc  may  thegood  things  of  this 
life,  but  not  be  poircfTcd  by  them. 

4  One  thatruleth  well  his  own  houfe,  having  his 
children  in  fubjcclion  with  all  gravity  ;  5  (For  if  a 
man  know  not  how  to  rule  his  own  houfe,  hou' 
fhall  he  take  caie  of  the  church  of  God  ?) 

A  billiop  being  a  ruler  in  the  church  of  God,  Timothy 
i-i  advifcd  to  chufc  fuch  a  one  to  rule  in  the  church  thai 
well  and  wifely  governs  his  own  fainily,  having  his  chil- 
drc.i  in  due  fubjeclion,  and  both  he  and  they  behaving 
themfelves  with  becoming  gravity  ;  and  St.  Paul  fubjoins 
a  rcafon  for  tliis  apollolical  injunction,  arguing  from  ihe 
k-l's  111  the  gicatcr,  thus  :  "  'The  church  is  a  large  family, 
the  biljiop's  houfe  a  leis  ;  the  former  requires  a  greater 
fkill  in  governing  of  it  than  the  latter  :  If  then  a  man  can- 
not rule  alels  province,  how  fhall  he  manage  a  greater  ?  If 
he  cannot  keep  up  his  authority  with  decency  and  becom- 
ing gravity  in  his  own  family,  how  fhall  fuch  a  one  be 
thought  fit  to  be  cntruflcd  with  the  care  of  the  church  of 
(jixj  r'  Great  are  the  oblig-iiiotis  which  lie  upon  the  mi- 
iiillers  of  (lOtl  above  all  other  men,  to  guile  and  govern 
their  own  families,  to  keep  their  children  in  due  fubjeflion 
and  thtiricrvants  in  great  order  \  becaufc  ihcir  family  niif- 


carria<je!=  refleft  greatly  upon  their  authority  and  prudence, 
and  the  world  will  pronounce  them  unfit  for  rule  in  the 
church  of  God,  who  cannot  govern  their  own  houfe  ;  //" 
a  7nan  know  not  hoiv  to  rule  hit  own  houfe,  6{c.  Leant 
hence.  That  he  who  knows  how  to  rule  his  own  hoi;fe  well, 
is  in  a  good  pofture  of  fpirii  for  public  rule  ;  the  fame  wif- 
dom,jullice,  and  holinefs  for  kind,  but  more  extenfive.aiffi 
in  either  fphere,  and  will  rerjuli'ly  move  in  both. 

6  Not  a  novice,  left  being  lifted  up  with  pride- 
he  fall  into  the  condemnation  of  the  devil. 

Anovhe,  fignifies,  a  young  plant:  here,  a  young,  raw. 
unexperienced  perfon:  Yet  not  fo  much  young  in  years  a-; 
in  knowledge;  forTirnothy  hinifelf  was  very  younc:  Not 
a  novice  in  religion  then, not  that  one  is  unexperienced  in 
the  rnyflcries  of  the  gofpel,  imdertaking  to  teach  others  be- 
fore he  has  learnt  himfelf.  And  the  reafon  fur  this  injunc- 
tion is  weighty  ;  Left  being  priffed  up  with  pride,  he  fad 
into  the  condemnation  cf  tbe  devil  :  Implying,  that  young 
raw,  and  unexperienced  perfon?,  when  pu;  int.>  public  of- 
fice,are  in  very  great  danger  of  falling  into  the  fin  of  pride, 
the  devil's  fin,  and  of  cxpoliug  t'lemfelves  to  couJjnina-. 
lion,  the  devil's  piinKhmeiir,  becaufe  their  knowledi;e  is 
weaker,  and  their  pafljons  Itronger,  and  their  graces  feebler, 
and  they  want  that  experience  which  fhoul.l  cun'.b'iJate 
their  judginents,  are  therefore  in  great  danger  of  fdf-exal:- 
ing  ;  for  none  fo  proud  and  confulent  as  thj  ignorant  and 
injudicious.  A s/^  here.  That  when  St.  Paid  lays,  Le/}  he 
fall  into  the  condemnation  of  ihe  devil,  it  is  as  if  he  hat!  faid, 
"  Left  he  be  condemned  for  the  fin  that  the  devil  was  con- 
demned for,  which  was  pride;  not  that  the  devil  will 
Condemn  him  for  his  pride,  for  the  more  prtud  a  man  i.^, 
the  tnorc  the  devil  ajjproves  him:  Nor  is  it  the  devil's  ofTicc 
to  condemn,  but  to  execute  :  he  is  the  executioner,  not  tho 
judge  ;  he  will  not  condetnn  for  fin,  but  he  uill  eternally 
Jonnent  them  whom  God  condemns. 

7  Moreover,  he  mufl:  haveagoodr'eport  of  them 
which  are  without;  left  he  fall  into  reproach  and  tht; 
fnare  of  the  devil. 

Kote  here,  How  neexlfid  it  is  for  a  miniiltr  fo  h?  of  an 
iJntain:td  reputation  ;  a  bilhop  muft  be  of  good  rep..,.', 
faith  St.  Paul  ;  it  is  necellary  for  his  own  fdvation  that  iic 
be  good,  and  for  the  fjlvaii>n  cf  others,  that  he  be  ac- 
counted fo  :  Great  is  their  fin,  ther»,  who  go  about  to  bluit 
a  miniiler's  reputation,  becaue  fomething  of  reputati^^n  ;s 
abfolutcly  neceffary  to  render  his  minilliy  fuev.L-f'sfi;l.  Aa/c 
farther.  He  mufl  have  a  giod  report  of  them  that  are  iviii- 
oiit,  that  is,  without  the  church,  unbLlivving  Jc\\<;  or  Gen- 
tries, with  whom  he  formerly  coiiverf;d  ;  left  leccminc 
Contemptible,  and  fo  not  able  to  poiform  his  duty  ns  he 
fliould,  hegiveoccafion  to  the  heathen  to  blafphemeCh.rif;. 
tianity,  and  toTeproach  him  for   hisfr)rmer  courfc  of  V\K\ 

8  Likcwife  mifl  the  deacons  he  grave,  not  double 
toii«ucd,  not  given  to  much  wine,  not  grccJv   v\ 
filthy  lucre. 

At/y  here,    r.  That  there  arc  but  two  forts  of  fixed 

.cliurch-oftices  mentioned  by  St.  Paid,  bilhops  and  deacon?; 

5  Y  U3 


QOG 


I.    TIMOTHY. 


Ciur.  jir. 


as  tlie  cliiirch  hal  its  own  billnp,  fo  likcwifc  their  own 
ilci-rons  ;  Thd'c  were  at  hrlMnftiiuted  tor  ihcfeniceot 
tlic  poor  ;  the  ;ilms  of  the  church  were  brought  to  the 
ali;ir,  the  cUmcoov  rtCi.ivcil  thein,  an>!  ditliibuiid  ihcm 
ainoiii;  il  ea»*d  and  iin|)Oltnl  tri^ri'  h^ufe  to  hoiifc  ;  Now 
to  bjw.ire  ot'thofc  taulis  that  arc  Irtqninilv  commiticd  in 
rominon  converf^ttidn,  as  light  and  vain  diiVourfe,  I'ayine, 
(ifie  thini;  to  one  perfoii,  and  the  contrary  tooivthcr.  Ltt 
the  deucom  hf  grave,  not  guilty  of  levity,  but  fcrious  and 
dnipofcd,  men  of  a  modcft  and  becoming  carri-ge  ;  utt 
iticl'U.-lciguiJ,  ni>r  over  talkative  pcrfons,  ucr-faying  one 
thin!',  to  tmo  pcrf.in,  and  the  contrary  to  another,  according 
to  the  place  or  conipanv  ihcy  till  into  :  n^J  given  to  much 
it'iti'  ;  not  the  thint^,  but  the  txctf?,  is  forbidden  ;  //;:/ 
•rifff'x  of  filthy  inert,  ftckini^  to  get  vvLaUli  by  fordid  vays 
and  means. 

5  Molding  the  my  fiery  of  the  faith  in  a  pure 
conlcicnce. 

That  IF,  they  muft  be  found  believers,  and  of  an  iiprigiit 
Hfe, maintaining  truth  of  dt)i5\rine,  and  foundnefsof  laiih.by 
jjiicciity  of  lieart  and  iniigrity  of  life. 

10  And  let  thefe  alio  firft  beproved;  then  let  thera 
viIc  the  oflicc  of  a  deacon  hQingfomui  blamelefs. 

-  Here  Timothy  is  dire<£lcd  not  to  put  any  pcrfons  fiid- 
deidy  into  the  ollicc  of  a  deacon,  but  firll  to  prove  them 
t<ir  fomc  con.liJcrablc  time  ;  and  their  fufiicitncy  being  ap- 
proved, let  them  be  ordained,  and  ufe  the  office  of  a  deacon 

1 1  Even  I'o  mii/l  iheir  vfives  he  gruvc,  not  flander- 
ets,  lober,  faithful  in  all  things. 

In  the  original  it  runs.  Let  the  women  ;  by  which  is 
meant,  either  ilse  deacons'  m  ives,  or  the  deaconneflef,v\'ho 
were  appointed  to  take  care  of  the  p<:or  women,  as  the 
deacons  were  of  the  men  :  Underfbnd  it  of  both  ;  thefe 
(]ualif)catiens  are  vcfy  excellent  and  well  becoining  of  both 
they  ought  to  be  grave  and  fober  not  light  and  airy,  no 
(laiid.rers,  not  devils,  fays  the  original  ;  the  leofe  is,  not 
railvrs,  nor  falfe  acciifers,  biit  diligent  and  faithful  in  all 
biilincfs,  aiTfl  inifty  m  all  afiiiirs.  It  is  not  enotigh  and 
ii.ilicient  ihat  the  minilters  ot  the  gol'pel  themfelvcs  be  of 
a  grave  and  fober  converfation,  bat  their  wives  alfo  muft 
and  ought  to  take  efpecial  care  that  they  demean  them- 
felvcs anfwerable  to  their  place  and  flation,  and  fuitably  to 
the  chara£ler  which  their  huibands  bear  ;  Jo  muji  their 
wives  be  grave. 

12  Let  the  deacons  be  the  hulbands  of  one  wife, 
ruling  their  children  and  their  own  houfes  well. 

That  is,  "  Let  not  any  fuch  be  admitted  deacon  who 
•has  more  wives  than  one,  orthat  hath  injuriouliy  put  away 
one,  and  inariied  to  another  ;  andletthfm  fhew  by  the 
good  governmciu  of  tlitir  own  children  and  hnufliold,  that 
they  are  fit  togovein  the  church  of  God.''  l^'cte  here, 
*l"hat  the  higher  oilices  of  the  church  were  ufually  chofen 
cm  ol  tlic  interior  ;  aiwl  accordingly,  the  qualifications  for 
both  t.iLc.s,  namely,  that  of  bifhops  and  deacons,  arc  for 


the  (''<  -Jti  !t  part  the  f«mc,  both  m  fh.is  epifllc,    and  in  that 
to  'i  1     •. 

13  Fortliey  that  have  utcd  the  ofBcc  of  a  deacon 
uch,  pu  1  chafe  to  thcinfclves  a  ^ood  de;;ree,  and 
great  boldncfs  in  the  faith,  which  is  in  Clirift  Jefus. 

That  is,  "  Althnigh  the  deacons  be  as  fcrvants  to  the 
bitTiC'p=,  \et  fuch  as  life  that  ofTice  well,  .nccotding  to  tl'.c 
frtr«going  rules,  by  fo  doing  do  piirchafc  to  theml'elves  a 
pooci  degree  above  the  vu!g:!r,  and  alfo  have  farther  hopes 
of  bciii^advanccd  in  the  church  to  higher  cilices  ,  and  when 
they  puach  the  word  (as  did  Philip  and  Stephen}  they  m^ght 
do  it  \s  ith  great  biklnefs,  and  v  iih  <.xpc<J}ation  of  fuccc'^, 
li\ing  fiiitably  to  the  qualification  of  their  funAion,  ann 
walking  according  to  the  rule  of  the  gofpel,  which  they 
protclled  and  taught." 

J  4  Thefe  things  write  I  unto  thee,  lioping  to  come 
unto  thee  fhortly  ;  15  But  if  I  tarry  long,  that  thou 
mayeft  know  how  thou  oughteft  to  behave  thytelf 
in  the  houfe  of  God,  which  is  the  church  of  the  liv- 
ing God,  the  pillar  and  ground  of  the  tnith. 

As  if  the  apoftle  had  faiJ,  "  I  do  hope  to  come  to  thee 
very  fliortly  ;  but  if  I  tarry  lonp-,  or  be  prevented  at  lalt, 
as  I  am  imcertain,  I  write  thefe  things  to  thee,  that  thou 
inaycd  know  how  thou  oughtell  to  converfe  in  the  httifc 
of  God,  the  church  of  the  living  God  in  which  thou  art 
a  pillar  and  firm  buitrefs  of  the  truth."  Some,  by  liie 
/■///(J/- here,  will  imderftand  the  church,  as  being  the  foun- 
dation on  which  tnuh  is  built,  and  giving  it  authority  ;  but 
Ihe  is-thcrefore  the  church  of  Chriff,  becaiifc  fhe  holds  the 
trHth,  and  it  is  effeniial  to  her  being  to  m.aintain  and  teach 
all  ncccilary  truths  :  Ihe  holds  it  forth,  and  publifhes  it  to 
the  World,  I'uftaining  it,  and  fupporting  it  as  a  pillar  doth 
the  king's  proclamation  :  The  truth  receives  not  its  autho- 
rity from  the  church,  but  the  church  receives  authority  by 
adhering  to  the  truth.  Others,  by  the  p-llur,  underfiand 
Timothy,  and  that  St.  P.iul  is  here  exhorting,  that  accord- 
ing to  his  office,  Timothy  fhould  be  a  pillar  and  buttrefs 
ot  truth  in  the  church.  Hence  Gal.  ii.  9.  James,  Cephas, 
and  John,  are  faid  to  be  pillars  there,  as  is' Timothy  here  ; 
a  pillar  in  the  church  fignifies  a  man  that  is  well  rcoted 
and  grounded,  and  firong  in  the  faiih  ;  this  he  exhorts 
Timothy  to  be.  Note  here,  i.  The  church's  furpafiiirg 
dignity:  She  is  called  the  houfe  of  God,  in  which  he 
dvvells ;  God  is  prefent  in  ail  places,  even  in  hell  itfclf ,  by 
fhe  immenfity  of  his  being;  but  the  church  is  his  palace, 
the  place  of  hfs  peculiar  rcfulence.  2.  The  minillers  of 
the  church's  important  duty  namely,  as  pillsrs  to  fupporf, 
maintain,  and  uphold  the  divine  truth  agamfl  all  thofe  that 
fcek  to  corrupt  atid  fupprcfs  the  fame.  Be  thou,  O  Timo- 
thy, in  the  ckurch  of  God   as  the  pillar  and  ground  of  truth. 

16  And  without  controverfy, great  is  the  nivflery 
of  godlineis:  God  was  manifeil  in  the  flcfli.jullificd 
in  the  Spirit,  fcen  of  angels,  preached  unto  the 
Gentiles,  believed  on  in  the  world,  received  ujd  in- 
to glory. 

Our  apoflle  having  exhorted  Timothy,  in  the  prectnliiig 

veifes, 


Chaf.  IV, 


I.    T  I  M  O  T  H  Y. 


£07 


verfes,  to  bcliave  himftlf  worthily  in  ihc  church  of  God, 
and  as  a  pill  \r  fupporting,  mnintaining,  and  upholding  the 
truths  of  G'ld,  in  this  verfe  he  reckons  np  lis  principal 
Jicads  ot  evangelical  trtitiis,  which  are  to  be  a'Tcried  and 
dof  ,1  leJ  ,>Jby  him  ;  iidifring  them  in  with  this  preface, 
//7/',.v/  controvcrfy  great  i'^the  nn/iery  of  goJlincfs.      Learn 

i  li.it  our  holy  faith,  our  Chrii'tian  religion  is  a  myftery,  a 
--eat  my.lery.  anunqncftionahlcniyllery,  a  rr.\^cry  of  gndli- 

■ifs,  a  myflery  hidden  inG^xi.  Eph.  iii.  Q.  hidden  in  Clirift, 
C.'jl.  iii.  3.  hidden  in  the  Scriptures,  Rev.  iii.  18.  hidden 
in  and  under  the  types  and  (liadows  of  the  ceremonial  law; 
nay,  hidden  even  in  the  gofpel  iifelf,  for  ve  know  but  in 
part  :  Ami  if  Chriilianitv  be  a  myltery,  then  the  know- 
ledge of  it  is  the  efFccl  of  divine  revelation  and  fuperna- 
tural  difcoverv,  not  to  be  known  by  the  light  or  benefit  of 
nature,  but  Gad  reveals  it  to  us  by  hi?  Spirit  :  Farther,  if 
ii  be  a  myftcrv,  ihenthe  difpenfation  of  it  i^a  fpccial  favour, 
an  arbitrary  and  voiunsarv  difcoverv  of  it  to  whom,  when, 
and  how  far  (».;d  himfclf  plcjfes  :  Findly,  if  it  be  a  niyf- 
tery,  then  it  is  to  be  apprehended  by  faith,  and  not  to  bn 
fathonicd  liy  rc.ifon  ;  tnith  looks  at  rcfchition,  reafon  calls 
for  a  denionlfratinn.;  faith  embraces  like  Abraham,  what 
reafon  Ijughs  at,  like  Sarah  ;  If'ithdit  cotunverfy,  great  is 
Ike  myjiery  of  Gxlihiefs.  This  is  St.  Paul's  magnificent 
preface,  which  requires  not  only  the  affent,  but  challenges 
the  obedience  and  adoration  of  our  faiih.  Ohjerve  nex'. 
The  fix  ptinciple  heads  of  evangelical  truth  here  reckoned 
Up  for  Timothy  to  fludy,  to  preach,  and  to  defend,  i. 
God  was  man'feftcd  In  the  Jlc(}>  ;  that  i',  the  fccond  God- 
head appeared  in  our  human  flclTi  and  nature.  Allonilliing 
niydery  !  Thai  the  Creator  of  the  world  (hould  ^come  a 
creature,  lodged  in  a  liable,  and  cradled  in  a  manger  !  The 
infinite  Deity  and  finite  fiefli  met  in  one  perfon,  and  yet 
the  Godhead  not  humanized,  nor  the  humanity  defied,  but 
botli  iniifibly  conjoined  :  the  human  nature  was  tmitcd  to 
the  Godhead  miraculoufly,  alTumcd  integrally,  united  infe- 
parably.  2.  Juftified  in  or  by  the  Spiiit  ;  that  is,  the  Spirit 
wi  Chrifl's  niinefs,  that  he  wa'^  no  impolt.ir  or  deceiver, 
but  the  promifed  and  expected  Mefli.is,  working  all  his 
jniracles  by  the  power  of  the  Spirit,  raifing  himfcif  from 
the  dead,  and  thereby  declaring  hitpfelf  to  be  the  S.)n  of 
God  with  power,  hv  the  Spirit  of  holinefs;  and  by  fend- 
ing the  Spirit  after  his  afccnfion  iflto  heaven,  down  upon 
his  difciplos  here  on  earth  :  Thus  the  Spitit  juilificd  Chiift 
really  and  trtdy  to  he  what  he  proleiTed  hinifclf  to  be,  and 
fealed  hi;  doflrine  to  the  world,  3.  Seen  cf  angels;  ihey 
Celebrated  his  birth,  and  gave  notice  of  it  to  the  world, 
■  liniflered  to  him  in  the  wildcrnefs,  fuccoured  hiin  in  the 
garden,  were  prcfent  at  his  refurreclion,  accompanied  him 
in  his  afcenfion  :  Seen  cf  tingch.  Lord,  what  a  Ihipenduous 
fight  was  this  !  For  man  to  fee  an  anuel  is  wonderful,  but 
for  an  ang;l  to  fee  God  become  man,*  wis  foul  amazing  ; 
they  fang  I  Ik  ir  gloria  pniri,  at  his  birth,  they  beheld  and 
applauded  his  happy  victory  over  Sat.in  in  the  dtfart. 
Oh!  with  what  eyes  did  they  look  upon  his  "bloody  fweat 
in  (he  garden  1  Wiih  what  olTicibufnefs  did  ilu-y  roll  away 
•I:c  (tone  III  the  tnorningofthercfyrrcdVinn  !  And  with  v.  iist 
'  rial  triumphs  and  acclamations  did  they  accoir.pany 
•  hiscele'Ual  throne!  4.  Vrcnchetl to  the  Gentiles:  the 

■  uli  of  fej..arai-ionbol\}cen  jew  and  Gentile  being  broken" 


down,  Chrift  was,  by  his  comniiflloned  apoflles,  preached 
to  the  Gentile  world;  the  Jews,  were  once  children,  and 
we  dogs  i  theirs  was  the  bread  ours  werar-the  crumbs  ; 
but  now  are  we  in.ade  fellow-commoners  *vKh  them,  heirs 
of  the  fame,  partakers  of  the  famcglory.*  5.  B  U<-,-cd  :n;n 
the  world:  Chrift  came  into  the  world  i/i  fo  '  dcfpicaLle 
a  manner,  that  he  was  difregarded  by  the  world,  who  are 
allured  and  taken  with  pomp  and  outward  magnificence  : 
Therefore,  that  any  fhoiild  believe  on  him  in  the  world,  is 
a  juft  wonder,  and  a  myftery  of  godlinefs  ;  though  Chriil 
be  liberally  preached,  yet  he  is  fparingly  received.  Ifa.  liii. 
!•  Ifli  kath heiierred'Airrepsrt  ?  Chriff  is  btlievcd  on  in  the 
world:  but,  alas!  comparatively  but  bv  few.  Lord,  en- 
large the  number  of  ihy  bcjievers,  and  confirm  ihat  num- 
ber in  believing.  6.  Received  up  ints gkry,  where  he  fits 
in  his  glorified  liumaiiity,  united  to  his  glorious.  Dtiiy, 
with  ail  that  blood  and  gore  wiped  cff  with  which  he  was 
befmcared  in  the  day  of  his  pallion,  snd  his  body  fhining 
brighter  than  ten  ihoufand  funs.  This  body  the  heavens 
mufl  contnin  till  the  ri  flitution  of  all  thing  ,  when  he  (hall 
come  from  heaven  as  he  went  into  henven  attended  with 
glorious  angch,  fumnion  the  v  hole  hoft  of  faints  to  meet 
him  in  the  air,  that  fo  they  may  ever.be  with  their  Lord, 
Oh  !  ftrengthen  our  faith  in  this  defirabic  happinefs,  and 
fet  our  fouls  a-longing  for  tlic  full  fruition  and  final  ciijoy- 
mcnt  of  it.     Anun. 

C  H  A  P.     IV. 

Our  apojlk  tn  this  chapter  acquaints  Timothy   xvhh  (thai 

lit  may  forewarn  the  church  cf)  an  api>fliify  and  rcvcli 

Jrcnn  the  Chridian  faith,  though  not  in  all  parti  of  it,  yd 

Jrffin  feveral  main  and  JurJamental  paHi  of  it ;  withal 

affuring  them,    it  xcas  no  more  than  vhat  liad  been  long 

foretold ;  for  the  Spirit  fpakc  e.xprcfh  /'v'  '"%  --V ',.'",■,- 

times  fume  f mild  depart. 

NOW  the  Spirit  fpealceth  cxprefsly,  tharin  the 
latter  times  fomc  fhall  depart  i'roin  the  faith, 
giving  heed  to  icducing  fpirit.saiid  dcEtriiies  of  de- 
vils :  2  Speaking  lies  in  h3'pocrify,  liaving  their 
confciencc  iearcd  with  a  liot  iron  ;  3  Forbiddin-^  to 
marry,  and  commanding  toabllain  from  ineats. which 
(»od  liath  created  to  be  recciA'ed  with  tliankt-tAini- 
of  them  v.'hirh  belie^■e  and  know  the  truth. 

As  if  our  Apollle  had  fail!,  "Alihough  the  myflcry  of 
godlincf  ,  the  d-'cfrine  ofChrifti.uiity,  be  fo  clearly  reveal- 
ed, tMid  fully  coniiimcd,  vet  the  fpirit  of  prcphccy  ha~  very 
plainlv  foretold  us,  lliat  iii  tbe  latter  times  Ibme  fhali  de-, 
part  from  the  tunii  r.ncc  embraced  by  ihcm,  either  in  whole 
or  in  part  ;  tur-ii)';  apollaies  by  giving  heed  to  iirpcfliires 
and  doctrines  of  men,  teaching  errors  fuggeited  by  ii>.xil.^, 
.who  cover  their  lies  wiih  hyppcrsiic.il  pretences,  at.d'  are 
men  of  hardened  hearts,  Iearcd  C'jnfcirnccs,  prof.igr.tc  Ww^y 
forbidding  fome,  whom  they  have  liduccd  to  in:irr\ ,  lod 
commanding  ih.em  to  abffain  from  meat-,  whivli  Cjoi!  ha;h 
ccrated  to  be  recei\etl  with  ehnnkf^iving  by  thin  which  t'l* 
5  y   a  bi-Tuve 


co8 


I.     T  I  M  O  T  H  Y. 


Chap.    m. 


a 
an 


b.Heve  anc!   Icnow  the  truth.'     Ohftrve  bcrc,   i.  That  the    i?Jiiur.d!c  in  alf,  enJ  the  bcdundrfU  ;  if  honcurablc  in  all, 
pofhfy  and  dctt-ai-.n  of  a  confidcrablc  part  .-f  the  Chridi-     then  furtly  lawful  lor  all  ;    under  the  Old  Tcflaircnt,  the 
n  church  in  tl^  latter  times  was  forclcen  anil  foretold  Vcry    prophets,  priclts,  and  I.ivites  did  marry  ;    under  the  New 
■-"•--  •  rcltumcnt   the  minillcrs  o»  Gid  have  a  power  to  rr..\rry  ; 

I  Cor.  ix.  5.  H:iie  ml  uf  p-Avtr  tc  leuti  aby.it  afij:tr,  a 
wife?  And  that  they  made  ufe  of  their  poster,  is  tv  iiltnt 
from   the  following  words,  as  xvell  m  othr  apojilrs,    and 


long  before  it  came  topaff;  by  Dani-.I,  fay  fome,  chap, 
ix.  37,  38.  &o.  bv  St.  Paul,  fay  other";  in  his  fecond  tpif. 
tie  to  the  ThclPiloinnns  ;  and  in  his  firll  cpilMeto  Timothy, 
the  Spirit  fpejkcth  cxpreflly,  that  fume  Hiall  depart  from 
the  faiih,  that  is,  from  the  doftrinc  of  the  faith  received, 
Avhich  *ve  know  ,lhe  church  of  Roirc  has  moft  notorioully 
done.     2.  The  caiifc  of  this  apoftafy  and  defection  from 


Cephas.  The  other  w  i^kad  dodhine  concerninjj  meats  is 
alfo found  in  the  church  of  Rome,  who  by  a  law  do  oblige 
fome  orders  of  men,  a%  monks,  to  ablbin  from   certain 


Chrillianity,  Giving  heed  to  Jedumigjpirils,  and  dulrina  of    "'"^s,  reducing  them  thereby   from  their  Chriliian  liberty 
deviU.     9>trjl.  But  what  is  here  meant  by  thcdoarincs   of    loaconlormitv  ui  the  legal  rres,  which  may  well  berc.kon 


devils?  Anj.  Thefe  'fays  our  reverend  Archbilhop  Tillot- 
fon)  can  be  no  other  doctrines  than  thofe  tending  to  idola- 
try, which  the  fcripture  every  where  doth,  in  a  panicular 
manner  afcrib;  to  the  devil,  as  the  inventor  and  promoter 
of  ;  therefore  he  tells  us,  that,  in  fome  ancient  copie-,  the 
words  run  thus:  In  the  latter  times Jcmt /halt  ttpjjiatizc from 
lie  faith  \  for  they  P:  all  worp.ip  the  dead  having  regard  to 
dofJrines  cf  devils  \  fo  that  the  particular  kind  of  idolatry 
into  w'Mch  fome  partof  the  Chriltian church  fhould  apolla- 
tiie,  is  here  pointed  at,  namely,  That  ihty  fhould  worlhip 


ed  as  an  apollafy  from  the  Chrillian  fai.h  ;  tor  although 
St.  Paul,  Rom.  xiv.  doth  allow  ihe  forbearance  oi  fcnsc 
forts  of  meats  to  avoid  fcandal,  yet  he  dnth  no  wl.crc 
condemn  the  eating  of  them  as  unclean  :  1  he  do^ine 
therefore  of  the  church  of  Rome,  forbidding  to  marry,  ..i;d 
commanding  to  ablbin  from  meats,   is  w  icLcd  and  dtvililh. 

4  For  every  creature  of  God  li  good,  and  no- 
thing to  be  refufcd,  if  it  be  received  with  thankf- 
givin^  :      5  For  itis  fanclilicd  by  the  wordof  God 

fouls  departed,  or  the  fpiiits  of  dead  men,  which  was  part    ■^^^  prayer- 
of  the  heathen  idolatry,  into  which  the  children  of  I fiael         Hero  our  apoRlc  adigns  a  rcafon  why  Chriflians  arc  m>t 
did  frequently  rebpfc :    Thefe  departed  fouls  were  called    forbidden,    under  the  gofpti,  to  abllain   fron    particular 
dentins,  and  were  eliecmed  a  middle  fort  of  divine  powers,    meats,  namely,  becaufc  the  diftindion  of  meats  (clean  anil 
between  the  fupreme  gods  and  mortal  men,  whole  office    unclean)  is  taken  away,  and  every  crca'iire  of  Ge>d  is  pood 
it  was  to  be  agetits  and  mediators  between  the  gods  above,    in  itfelf,  and    clean  to  us,  and  nothing  to  be  re f  11  fed  as 
and  men  beiow  ;  thus  \%  the  holy  city  trodden  down  by  the    unlawtul  or  unclean,  if  it  be  received  thankfully  froinCiotrs 
(jeniles,  that  i;,  overwhelmed  with  the  Gentiles'  idolatry,    hand  ;  for  it  is  fanilifcd  by  the  tiord,  that  is,  by  the  golpcl  \ 
3.  The  perfons  revohi.og,  who  they  are  foretold  to  be  ;  not    it  is  made  cleaii  unio  us,  and  law  ful  for  us,  //•/?/ having  taken 
ill,  but  fome  only  :   In  the  latter  days  feme  fhall  depart  from    ofFthe   difference  of  meats,  and /s  the  pure  vu.de  all  tl.ingt 
the  faith;    not  the  whole  vilible  church,  but  a  very  great    pure.     As/^- here,   i.  The   quality  of  all  God's  crcatuics 
and  conftderable  part  of  it.     Z^'a*-/;,  thence,  That  the  true    as  they  come  from  him,  and  are   given  to  us,  every   crca- 
cliurch  of  Chrirt  was  never  wholly  extinguilhed,  nor    the    ture  of  God  is  gcod.     1.  The  ufc  of  God's  creatures  con- 
light  of  the  gofpvl  ever  quhe  put  our,  no,  not  in  the  greatcfl    filling  in  their   lawfulnefs  unto  us,  and  our  liberty    »inio 
dai-knefs  that  ever  v/as,  to  overwhelm  it  ;  fome  (only)    and    them,  /;r///j/«^ /f /o/'<T^;y(-<y  ;.  fo  that  thete  is  no  fm  in    the 
lie!  all,   iha'.l    depnit   fioai    the    faiih.      Olfcrve,  4.  The    ufe  of  them,    n»r  no  religion  in  the  forbearing  of  them,  or 
perfcjn*  deferibed  who  fliouKl  be  the  occalion  of  this  apof-    abftaining  from  them  ;    this  liberty  was  given  U5  by  (jod, 
tafy  aiul4-r;volt,  narnely,    [i\(.h  zi  fpeak  lies  in  hypocrif],  znd    and    reilored  by  Chrill,  therefore  we  miiit  not   fuller   our" 
hav<:  feared  co'ifeienres,   that  is,  fuch  ftupid  confciences  as    ChriRian  liberty  to  be  impeached  by   Judaifm.      3.    A 
have  loll  the   fenfcof  good  and  evil,  and   do  no  longer  do    condition  neceifary  on  qjir  part,  left  the  cr>.aturcs  othcrwife 
their  ol*:cc.  Thefe  lies,  wliich  the  apoffatc  church  ot  Rome    good  and  lawful,    (hotdd  become  unto   us  evil  and  hiiUful, 
!.«:  I'.nilty  of,  the  profoimd  Mr.  Mcdc  ftyles,   "Lying  mira-    and  that  is  thankfulnefs  ^   Jfit  be  rceeiz'ed uith  t/'an{/givir,g; 
clc^,  talmlous  legends  of  the  aiSls  of  faints  and  fulr'crings  of    with  the  thaiikfidnefsof  the  heart,  exprelTed  bv  the  language 
martyrs,  ci  unterfeit  writings  under  the  name  of  the   firit    of  the   lips.     4.  The  way  and  means  by  vvhich  the  crea- 
and  beft  antiquity."     Lord  I  who  could  have  coined  or  be-    tures  become  clean  and  fanclihed  to  us  ;  namely,  by  the 
lieved  fuch  monllrous  llufF as  the  popifti  legends  are  fraught    word  of  Gcd  and  prayer,     i.  By  the   word  of  God,  here 
with,  but  fuch  as   are  cauterized  part  all  feelings  and  ten-    chferve,  A  threefold  word  of  God,    by  which  the  creature 
dernefs  both  of  confcience  and  fenle  itfelf.5.  The  dodlrines    is  faniflified,  namely,  the  word  of  donation,  the  word  of 
•difcovered  which  thefe  apoftatcs  would  teach,  namely,  the    benedicflion,   and  the  word  of  promife.     By  the  firft  he 
•  forbidding   of  marriage   to  fome,  and  enjoining  ;ibltinence    beflows  his  creatures  upon  us,  by  the  fecond  he  bleilts   the 
from  fome  meats  as  unlawful  and  unclean  to  othcr>,  both    creatures   to  us,  and  by  the  third  he  confinns  his  blelTing 
which  are  called  doft fines  of  devils,  that  is,  wicked   and    in  Chrilt  ;    in  whom,  and  by   whom  wc  have  a  covi  nant 
devililh  dod^rincs.   Learn  thence.  That  the  popilli  dodfrine    right  unto,  and  a  fandlified  ufeofall  tlte  mercies  which  wc 
forbidding  marriage,  not  abljlutely  to  all,  but  with  reltric-    do   enjoy.       2.    By  prayer,  naincly,  as   it  obtains   from 
tion  and  limitation  to  fome,  to  wit,  their  clergy,  and  all    God,  firft,  A  right  improvement ;  and  feeondly,  A  com- 
fuch  as  fhall  enter  into  holy  orders,  is  a  devililh  and  wicked    fortable  enjoyment  of  all  that  we  do  receive  i  or  thti.s,  tlic 
doiStrinc  i    for  it  forbids  that  ^Thich  the  word  allowcth,    creature  is  laiidlified  to  us  by  prayer  in  the  procurement  r' 
nay,  iu  lome  cafes  commandcih,  iicb.  xiii.  4.  Marriage  is  1; 


Chap.  iv. 


I.     TIMOTHY. 


9Q9 


it,  in  the  fruition  of  it,  in  the  review  and  recognition  of  it, 
and  God's  mercy  in  i',  with  ihankfgivingand  pr..ifc,  loving 
it  after  God,  and  for  God,  and  in  fubortlination  to  God. 
Thus  then  (V  everv  creature  of  God  good  \  and  nothing  to  he 
tefufed,  being  fnnciified  by  the  tvofd  of  God  and  prayer. 

6  If  thoti  put  the  brethren  in  remembrance  of 
■  thcfe  things,  thou  ihalt  be  a  good  minifter  of  jefus 
;.^(:hri(l,  nourifhcd  up  in  the  words  of  faith,  and  of 
'  *good  doarine,  whereunto  thou  liail  attained.  7  But 
rcfufe  profane  and  old  wives'  fables,  and  cxcrcife 
thyfdlf. rjMfr  unto  godlinefs. 

Our  apoftle  proceeds,  from  this  vcrfe  to  the  end  of  the 
chapter,  to  lay  f-veral  diredions  before  Timothy  with  re- 
ference to  his  niinifterial  office.     The  firft  of  which  is,  that 
he  fudged  unto,  or  put  the  brethren  in  rcmembmncc  of  ihofe 
//i%/which  the  npoftle  had  taught  him,  in  order  to  their 
prefcrvation  from  the  peril  and  poifon  of  thefe  impoftors  ; 
thus  doing  lie  would  approve  himfilf  a  good  minifter  of  Jefus 
Chrift,  and  one  nourifhcd  up   with  the  fincerc  dodiine  of 
the  crofpel.      Here   nile.  That  the  ininirters  of  the  gofpel 
ar'-,  in  the  firft  place  minifters  or  fervants  of  Jefus  Chrill  ; 
fecondarily,  and  in  fubfcrviency,  they  arc  miniflers  of  the 
church  ;    as  a  nobleman's  fervant  employed  by  him  to  dif- 
trilnite  wa'^es,  or  appoint  work  to  the  interior  fervants,  is 
fecondarily  a  miniitcr  to  the  fervants,  but  primarily  a  fer- 
vant to   his    Lord.       The  ftcond  duty   that  Timothy  is 
exhorted  to,  is  the  avoiding  and  rcjeding  the  doftnnes  of 
abftinence  from  meats   and  marriage,  and  to  regard  them 
no  more  than  an  old  woman's   tale,  and  to  exercife  him- 
ftlfunto  real  godlinefs.     A's/^  here,  Something  that  Timo- 
thy  mnft    forbear,    and   fomething  that    he    muft  follow 
after  .-  He  tnuft  forbear  and  refufe  profane  old  wives  fables  ; 
if  thou  wilt  not  fwim  down  the  tide  ot  thefe  apoftatizing 
times,  take  heed  of  fleering  thy  courfe  by  profane,  though 
ancient  cufloms  ;  refufe  them  with  fcorn,  and  reject  them 
with  anger  ;    One  way  to  prevent  apoflafy  is  to  refufe  un- 
grounded antiquity.     That  which  Timoihy  is  exhorted  to 
follow  after,  is  real  godlinefs  ;    this  is  his  duty,  both  as  a 
minifter,  and  as  a  member  of  Jefus  Clirifl  ;    real  godlinefs 
ought  to  be  minded  as  every  man's,  efpccially  every  tninif- 
tetjs  chief  and  principal  bufinefs*;    religion  muft  be  our 
cfrof  occupation. 

8  For  bodily  exercife  profiteth  little  :  But  godli- 
nefs is  profitable  unto  all  things,  having  promife  of 
the  life  that  now  is,  and  of  that  which  is  to  come. 

By  lodih  exercife  he  mcaneth  Corpor.il  auflcrities,  abfii- 
nence  from  meats  and  inarriage  ;  all  the  external  exercifes 
of  religion  :  Thefe  do  pront  liule,  though  but  a  lit;lc,  in 
cotjparifon  of  the  profit  of  godlinefs.  Where  note,  That 
fafling"^,  humiliations  and  watchings,  with  other  bodily 
exercifes,  which  ferve  to  bringdown  the  pride  and  wanton- 
nefs  of  the  body,  have  their  proper  and  ncccfTary  ufe,  and 
arc  expredive  of  a  jufl  revenge  w  hich  a  finncr  takes  upon 
himfclf  tor  former  exceffes  ;  lliey  are,  when  wifely  manag- 
ed, what  God  accepts,  but  the  leafl  that  God  expeds  from 
^us  :  Bodily  exercife  profiteth  little.  Bui  ohferve.  The  i;ni- 
verfalufeiulnefs   of  godlinefs  to  all  the  purpofes  of  life  j 


Gcdlinef  is  prcfitnbk  in  all  things.  I.  It  is  profitable  to 
make  a  man  rich,  to  help  him  to  get  and  increafe  an  eftate ; 
bccaufc  it  makes  a  man  wife  and  prudent,  diligent  and 
induflrious,  thrifty  and  frugal.  1.  It  is  profitable  to 
make  a  man  renowned  as  well  as  rich  ;  it  is  the  only  way 
to  attain  a  good  name  and  reputation  ;  the  godly  man  is 
a  worthy  and  excellent  man,  and  he  is  an  ufcful  and  fer- 
viceablc  man,  and  fuch  do  fcldom  mifs  of  a  good  reputation 
in  the  world  ;  tlu^fe  that  want  goodnefs  thenifehts  will  yet 
commend  it  in  others.  3.  It  is  profit:ible  for  pleafure,  a* 
wefl  as  for  riches  and  honour  :  for  a  life  of  religion  doth- 
increafe  the  relilh  and  fweetncfs  of  all  our  fcnfible  enjoy- 
ments, fo  far  is  it  from  abridging  us  of  any  earthly  delights : 
And  befides,  it  adds  to  us  a  woild  of  pleafurcs  of  its  ov.n  ; 
tlms  godlinefs  is  profitable  unto  men  in  all  things,  having  tht 
promifcs  of  happiiiefs  both  in  this  life,  and  that  which  is  t-:- 
come,  annexed  to  it. 

9  That  h  a  faithful  faying,  and  wortliy  of  all 
acceptation.  1  o  For  therefore  we  both  labour  and 
lufFer  reproach,  bccaufe  wc  trufl  in  the  living  God; 
who  is  the  Saviour  of  all  men,  efpeciaily  of  thofe. 
that  believe. 

N-Je,  that  this  phrafe  cf  a  f  ill J.f id  faying,  and  ivorllj 
cf  alt  acceptation,  ufed  here,  was  tifed  before,  clvap.  i,  jr. 
That  Chrift  came  into  the  world  to  faye  finner.s.  Learn 
thence,  That  this  propofition  that  Jefus  Chrifl  came  into 
the  world  to  fave  linners,  and  this,  that  fuch  finners  as  of 
ungodly  will  become  godly,  and  perfevere  in  the  prafticeof 
godlinefs,  /hali  be  happy  in  the  life  that  now  is,  and  that 
which  is  to  come  ;  ibe.'e  two  propofitions  are  faiihful  and 
remarkable  fayings,  worthy  of  the  acceptance  of  all  reafon- 
able  crealures.  Nofe  farther,  that  the  belief  of  this  propo- 
fnion.  That  godlinefs  has  the  promife  of  this  and  the  next 
-life,  wilt  caufe  all  Chriflians,  as  it  did  St.  Paul,:  to  labour 
and  fufFer  reproach  in  the  caufe  of  God,  and  this  without 
wearinefs  and  fainting.  Note,  lafljy,  the  title  given  to 
■Almighty  God,  the  Saviour  cf  all  mm,  that  is,  the  Pre- 
ferver  of  all  men  ;  but  efpeciaily  of  all  good  men,  when 
their  temporal  prefervation  conduces  moit  to  the  advan- 
tages of  bis  glory  and  their  good  :  or  if  it  be  u.nderffocd  of 
eternal  falvation,  we  miift  take  it  thus.  That  he  piibliihci. 
and  proclaims,  offers  and  tenders  falvation  to  ail  men, 
although  believers  only  are  aftually  fln-ed,  becaufc  thcv  only 
accept  the  offers  and  conditions  of  falvation. 

1 1  Thcfe  things  cotnmand  and  teach.  1 2  Let  no- 
man  defpife  thy  youth,  but  be  thou  an  example  of 
the  believers,  in  word,  in'converfation,  in  charitv, 
in  fpirit,  in  faith,  in  purity. 

Still  our  apofile  proceeds  farther  fn  direflion  and  advice 
to  Timothy,  both  as  to  his  preaching  and  his  pra£ticc, 
both  as  to  his  doclrine  and  ccr.verfation.  i.  As  to  his 
preaching,  he  requires  if  to  be  done  whh  due  authority  x 
Thefe  things  command  and  teach,  that  is,  thcfe  thin.Ts  teach 
commandingly,  and  with  a  neceflary  authority  ;  the  minif- 
tcrsof  God  fpeak  from  G.^d,  therefore  may  command  for 
God.  2.  As  to  his  convcrfation,  he  exhorts  him  to  exer- 
cife fuch  hccomiiig  gravity  in  his  deportment,  that  though 

lie 


•910 


I.     TIMOTHY. 


Chap.  ly, 


he  was  very  yoting,  none  might  defpife  him  or  his  funflion, 
becaufe  of  his  you'h  ;  whtre  piety  ami  modefty  moet  in 
young  minilK-rs,  it  w  ill  prefcrvc  their  youth  from  ci-mtcmpt ; 
and  uhcrc  levity  and  vjni'y  arc  fcund,  it  will  expofc  not 
(>nly  youth  hut  grey  hairs  to  contempt  ami  fcorii.  ^.  He 
directs  him  to  be  not  only  precedent  to  all  minillers,  but 
a  pattern  to  uU  believers  ;  i>e  ti.eu  an  rxample  of  the  bcHrVers, 
and  that,  I.  In  tt«r.V,  or  fpeich  ;  look  that  thy  difcotirfc 
be  wile  and  inllrndlive,  not  idle  nor  impertinent,  m.iich  lifs 
frothy  and  profime,  but  let  fomciiiing  for  edification  always 
drop  from  t'.iy  lips.  2.  In  coiivcrjutlon,  look  that  thy  gravity 
be  beyomi  tliy  years,  make  up  in  thy  deportment  what  is 
wanting  in  thy  age  ;  obfcrve  a  jud  equality,  neither  be  to 
airuming  nor  too  proflratc,  behave  not  tiiyri-if  either  above 
or  below  thyfelf.  3.  /■'  charity,  fliew  btnevolencc,  and 
excrcife  beneficence  towards  all  mankind,  according  to  thy 
ability  and  opportunity  ;  nothini;  gives  a  minider  a  orcatcr 
aclvant3<Je  for  the  fuccefs  of  his  labours  than  charitable  dif- 
tribmions  ;  this  gives  lis  a  throne  in  the  hearts  of  cur  peo- 
ple, when  wifely  managed.  4.  InJphU,  that  is,  in  zeal 
and  warmth  of  fpirit,  in  fervency  of  aHec^ion,  in  an  adlivc 
and  fprii.htly  zeal  for  the  glory  of  God  and  the  good  of 
fouls,  fuch  a  '/eul  as  may  render  the  induftrioiis  in  fced- 
tnu;,  PoverniniT,  and  inftrii£ling  thy  floik.  5.  In  Jailb 
that  is,  in  fidelifv  too,  and  conilancy  in  the  true  religion, 
not  enduri  ig  cither  10  be  hiifted  or  wheedled  out  of  the 
truth;  for  it  is  a  ficred  di-pr/it:,m,  an  holy  treafure,  which 
we  miil'i  traiifir.it  to  our  polterity  as  our  forefathers  did  to 
us,  with  their  precious  blood.  6.  In  purity,  in  chaility 
and  cleannefs,  ahftaining  from  fenftial  Ui(h,  from  watiton- 
nefs  and  worldly  mitidcdncfs  ;  chtifc  fpiritual  delight  now, 
4or  thcv  are  the  entertainment  vvliich  wc  mull  live  upon  to 
eternal  ages.  By  all  this  we  fee  how  much  it  is  in  a  iiii- 
Tiirtcr's  own  power  to  procure  a  due  edecin  to  himfelt,  at 
h'aft  to  prevent  his  rtwrt  contempt,  fince  an  holy  and  exem- 
plary dcportincnt,  faithfid  and  conllant  labours,  never  fail 
fo  do  that  in  fome  rncafurc  :  IJut  if  we  fail  here,  what  other 
methods  focvcr  we  life,  we  (hall  find  God  making  good  his 
threatcnins,  S.im.  ii.  30.  that  tr.ey  which  dcfpife  h\m,  fliiU 
he  lighlh  ejjfenied:  nor  will  any  titles,  dignities,  or  prc- 
•Miiincncies  abo\c  others,  fecurc  ihegtiihy  from  the  ellicacy 
of  this  cnrfe,  which  will  cleave  to  their  pcrfons,  yen,  to 
ilieir  memories,  like  a  girdle  to  their  loins. 

13  Till  I  come,  give  atteniSance  to  reading,  to 
•exhortation,  to  doftrine.  14  Negleft  not  the  gift 
tJiatis  in  thee,  which  was  given  thee  by  prophecy, 
with  the  laj'ing  on  of  the  hands  ol  the  prcfbytcry. 

.St.  P.iul  being  uncertain  when  he  (linuld  fee  this  young 
labourer  again,  adds  farther  inflruilions  to  ihofe  already 
t;iven  him.  .'Vml  here,  i.  lie  requires  him  to  give  allen- 
dnnce  to  reading,  that  is,  be  (!ilit;ent  in  private  reading  the 
holy  fcripturcs,  to  enable  him  to  tiach,  iiillruifl,  ami  exhort 
ithers,  vhat  they  0!i!;ht  to  believe  and  know,  and  what 
thcv  ought  to  piaflifc- -and  do.  VVhvrc  note.  That  the 
i'luminaiions  ami  teachincs  of  the  lioly  Spiiit  mud  not  t?ke 
off  any  miniHeis  from  rending  and  (ludying  the  holy  fcrip- 
tiircs,  but  we  mud  fit  ourfel\es  the  betrfi  thercbv,  to  ex- 
hort, Uirccl  and  inllrud  otiieis.    C.  He  fiir.s  up  and  exhorts 


Timothy,  not  10  negledV,  but  to  excite,  to  ufe,  and  dili- 
gently improve  thofe  eminent  gifts  which  were  given  him 
by  prophecy,  that  if,  according  to  the  foreroin>;  prophe- 
cies concerning  him,  and  by  Liyiii^f  on  rf  the  hands  of  the 
prefbytery,  when  he  was  ordained.  Where  vrjc.  That 
the  ctremony  ot  living  cjri  ot  hands  in  ordination,  is  very 
ancient  and  apt  Uoli^al  :  not  acciden'al  or  indifferent,  but 
a  Very  neccllary  rite  in  the  performance  of  that  feriicc; 
neylcft  nor  the  gift  which  was  given  tl  c,  with  the  layinq 
on  of  the  hands  of  the  prefbytery.  hcte  2.  That  peifons 
ordained,  ought  with  great  caie  and  diligence,  to  (lir  up  the 
gifts  G'ul's  holy  Spirit  conferred  upon  them  ;  U.i  negli- 
gence OjUcnchcs  the  Spirit  of  God  in  them. 

If,  Mediate  upon  thefe  things,  give  thy  felf  tvholly 
to  them  ;   that  thy  profiting  may  appear  to  all. 

He  cxhortcxl  him  to  rcsd  the  fcripturcs  before,  now  to 
meditate  upon  what  he  read.  W iterc  »«/<•,  That  if  thofe 
who  were  infpircd,  and  divinely  qualified,  inurt  yet  read, 
meditate,  fliidy  hatd,  and  empW  ihtir  \\  lit  Ic  time  to  fit 
themfelves  for  the  niinilleiiul  work,  what  fhall  we  think  of 
the  ignorance  and  impudence  of  our  lay  jireachers,  who 
without  any  divine  qualification,  and  without  any  call  or 
coirimiinon,  withnct  giving  ihtmfelves  wholly  to  thefc 
things,  date  prefuine  to  teach  the  fcriptures,  uhcn  they 
never  undcrfl'xd  them  ;  nay,  can  hardly  rer.d  them  !.  Me- 
ditate on  thefe  things,  and  give  tl.yfilf  wkoliy  to  tl  em  \  he  in 
them,  fays  the  orii^inal,  lay  out  thy  whole  flrength  and  tirrie 
inffudying  God's  will,  and  n-.ating  known  thy  people's 
duty.  Three  things  arc  here  implicitly  condemned  in 
pcrfons  fet  apart  foi-  the  holy  fimclion  ;  i.  Sloth  and 
negligence  :  It  is  a  p-iinful  fcrvice  wc  are  engaged  in,  and  wo 
unto  us  if  wc  be  fl'jthfiil  in  biifint fs^,  if  we  be  fpiiing 
of  fiir  pains  for  fear  of  ftiorlening  our  days,  and  hal- 
tcning  ourend  ;  verily  the  latrpof  our  lives  can  never  burn 
out  hctrcr  than  in  lighting  othcis  to  heaven.  2.  Worldly 
mindcdnef-,  i.  Pet.  v.  2.  feed  the  flock  but  not  for  filthy 
lucre  :  The  fpiritual  man  mud  not  fo  mind  eni  thlv  things  as 
to  make  them  his  pi  incipal  aim  and  fcope  ;  for  if  fo,  he  m  ill 
ae'^  accordingly  and  defeat  all  the  ends  of  his  minilhy.  The 
apoflles  hati  no  fettleil  maintennnce,  but  their  fubliflence  to 
feck  ;  yet  were  wholly  in  thefe  tl)inc>s.  How  much  more 
fhould  we  be  fo  now,  who  have  (Uir  maintenance  Ic^pj^ 
fccured  ?  How  (liould  we  feek  the  kingdom  of  God  aiul 
the  v/elfarc  of  our  people's  fouls,  feeing  all  oih.er  things  are 
added  to  us,  in  menfiirc,  though  not  in  excefs  ?  3.  Inciim-  * 
branoc  by  worldly  bufinefs  :  He  that  muU  give  himfelf 
wholly  to  thefe  things,  what  leifnrc  can  he  hiid  fi-r  magif- 
tracv,  for  managing  law  fui'.s,  for  farming  of  lands,  and 
for  fecular  concerns  :  We  cannot  tnake  a  btiim'-fs  of  two 
things  fo  widely  different  from  each  other.  Can  we  be 
f)iiriiual  perfons  and  yet  mere  feculais  iri  our  thoi  •  hts 
and  cr.res  ?  Well  therefore  might  St.  Paul  fay  to  Timorhv, 
Jhil  then  O  7imn  of  God  fee  thefe  things,  I  Timothy,  \i.  t  r. 
Ohfcne,  lafllv.  The  rt-afon  A\hich  the  Aportle  fuhinirrs- 
why  he  wcidil  hovi;  TiiTTiihy  do  all  this  ;  "7/'a7  hi>  fr'.ftinj 
v:i:y  (iffci.r  to  I'li  tirn  :  He  m.uf!  read,  meditate,  pray,  and 
llndv,  that  he  nipy  iir]'rr\e  ami  profit  liinilolf  ;  thcugh  he 
was  iiifpiied,  yet  he  iniilf  not  rely  on  the  Spirit's  aflillancc 
nithuut   his  own  end',  avuurs  ;    and   his  improvement- <^y 


Chap,  v 


I.    TIM  O  THY. 


Si^ 


ftiitly  mult  appear  not  barely  to  himfclf,  but  to  olhcr.',  to 
liis  people  as  well  as  liimfelf,  yea,  to  all  pL-rfcns!  His 
grinvili  and  iinprwement  by  llurfy  snd  cxercifc  irt.ft  be  To 
confiiicuous,  that  all  iiis  fi  Kk  may  bcir  witiufs  to  it,  and 
blcTs  God  for  it.  Meditate  on  theje  things  ami  give  thyjelf 
ivho'-iy  /J  them,  SiC. 

16  Take  heed  unto  thyrdf,  and  unto  thy  doc- 
1     trine;    continue  in  them  :    for  in  dointr  tliis  thou 
fhalt  both  fave  thyfelf  and  them  that  hear  thee. 

As  if  the  apoftle  had  fiid.  "  Have  a  fpccial  regard  to  the 
piety  of  thy  lif^-,  and  to  the  purity  of  thy  doctrine,  and  this 
continually  ;  fo  llialt  tlioii  do  what  licth  in  thee,  to  fave 
both  tiiinj  own  foul  and  the  fouls  of  all  thy  people."  I.  Taie 
> red  unto  thfclf.  Our  lives  miifl;  be  fuch  as  become  minif- 
tcrs  of  God  and  preachers  of  righieoufncfs  :  For  the  eyes 
of  God  and  the  whole  world  are  upon  u?  ;  the  obferving 
eye  of  God,  the  cenforioiis  and  infidious  eye  of  the  world, 
who  will  charge  the  mifcarriages  of  a  fiiiglc  pcrfon  upon 
the  whole  order,  and  condemn  all  for  the  faults  of  one  : 

1  Therefore  let  esery  one  take  heed  unto  liimfelf  ;  the  honour 
of  our  profeflion  requires  it,  the  confcicnce  of  our  duty 
challenges  it,  a  due  regard  to  the  glory  of  God,  and  our 
own  reputation  commands  it.  2.  Tah  heed  imto  thy  doc- 
trine, that  it  be  the  pure  and  tincorrupted  word  of  God, 
expounded  agreeably  to  the  fenfe  of  the  ancient  church,  and 
of  our  own  church  in  particvdar,  which  has  with  the  grcateft 
Care  follov\  cd  the  ancient  pattern  :  Many  errors  are  abroad 
in  the  world,  which  have  adulterated  the  truths  of  the 
gofpel  ;  it  is  therefore  prudential  and  neceffary,  that  the  mi- 
Jiiftcrs  of  God  keep  at  a  great  diltance  from  every  opinion 
which  looks  like  heretical,  and  to  come  within  reach  of 
fiifpicion  :  It  is  not  enough  for  u.s  to  be  iiuioccnt,  iinlefs 
we  appear  fo.  Note  farther,  The  order  of  the  words  :  St. 
Paul  bids  Timothy  firft  to  take  heed  to  this  life,  and  next 
to  his  dodhine  ;  not  firit  tohis  doiSlrine  and  then  to  his  life; 
7r.h  heed  unto  thyfelf  and  to  thydoftrine  :  Bccaufe  the  fiiccefs 
of  our  doctrine  depends  upon  the  goodncfs  of  our  lives  ;  it 
i>:  this  mu(t  render  our  doflrine  operative  and  effcftual  : 
This  is  the  principal  thing  ;  we  mud  do  as  well  as  teach  : 
For  who  will  believe  him  in  the  pulpit,  who  contradifls 
l^l^elf  in  his  converfation  ?  T'^e'^^fore  take  heed  ta  thyfelf 
W^o  thy  doctrine.  Note,  laftly,  The  great  benefit  of  this 
courfe,  and  the  bleffcd  advantage  of  it :  We  fliall/rtw  our. 
ftives,  <leliver  our  own  fo;ds  by  our  diligence  and  care  ;  for 
the  faithful  nurfc  (ball  be  paid,  though  the  child  dies  at  the 
breafl  ;  and  not  only  ourfelves,  but  our  people  alfo  ;  /hem 
that  hear  us  ;  that  is.  We  (hall  do  cur  utmoft,  and  all  that 
Jieth  in  us,  to  fave  the  fouls  committed  to  us,  that  they  may 
be  our  crown  of  rejoicing,  in  the  prcfence  of  our^Lord  Jefus 

-  '  Chrift,  at  his  coming."  God  will  prono'unce  us  pure  and 
innocent  from  the  blood  of  all  men  ;  and  if  our  people 
perifli,  their  blood  will  be  upon  their  own.hcads  ;  which 
God  avert  for  his  mercy's  fake.     Amen. 


R 


CHAP.     V. 

EBUKE  not  an  elder,  but  entreat  him  as  a  fa- 
titer;    and  the  youngs  men;  as  bretlircn / 


2  '[he  elder  women,  as  mothers  ;  the  younger,  as 
fiflei",  with  all  purity. 

Our  apoflle  here  .dirc£lsTinfiothy  how  to  manage  rightly 
that  g\<::\x  and  iviiportant  duty  of  minLfteriul  reproof  :  Jf 
aged  p^rfi  UP,  elders  in  oflRcc,"  orders  in  age,  do  tranfgrcfs, 
they  mud  be  rebuked,  not  magiderially,  but  frattriially,  • 
with  humility  and  geniltnefs,  according  to  their  years  ;  not 
with  auflcrity  and  rough.nefs  :  The  elder  men  as  Fatfyers,  tht- 
elder  ttiW.-n  as  mtthers,,  both  with  jiifl  deference  and  due 
refpect :  The  younger  mud  alfo  not  be  treated  with  con;, 
tempr,  but  with  gentlencfs  ;  the  younger  men  m  hrcthrcn,  the 
younger  lucmen  asjiflers,  both  without  pride  and  ficrcencfs,. 
and  ivith  all  purity  ;  Hiunning  all  levity  and  wantonnefs, 
and  efchewing  all  that  favoureth  of  immodedy  or  t;nchadity 
in  thought,  fpeech,  lock,  or  behaviour.  Learn  hence. 
That  although  the  miniders  of  God  mud  not  flatter  or 
favour  any  pcrfon,  to  the  prejudice  either  of  truth  or  holi- 
nef;;,  yet  mud  they  put  a  difference  between  perfons  in  their 
reproof ;  they  triud  not  deal  wiili  the  aged  as  they  deal  w  ith 
the  younger,  (when  wc  fpeak  reproof,  wc  muft  alfo  fpeak- 
refpciEt  to  th.c  ancient  fpiritual  fathers)  no  more  than  natu- 
ral children  mud  behave  themfclves  proudly  againd  the 
ancient,  and  bafely  againd  the  honoursble. 

3  Honour  widows  that  are  widows  indeed.  .1 
But  if  any  widow  have  children  or  nephews,  let 
them  learn  firft  to  fliew  piety  at  home,  and  to  requite 
their  parents ;  for  this  is  good  and  acceptable  before 
God.  5  Mow  file  that  is  a  widow  indeed,  and  dcfo- 
late,  trufleth  in  God,  and  continucth  in  fupplica- 
tions  and  prayers  night  and  day.  But  fhe  that  Jiveth 
in  pleafurc  is  dead  while  fhe  livcth,  7  And  thcfe 
things  give  in  charge,  that  they  may  be  Slamclefs. 

Our  apodle  proceeds  to  give  Tiinothy  direiftions  con- 
cerning widows,  particidarly  thcfe  vho  were  to  he  main- 
tained by  the  church's  charity,  and  to  live  upon  it.  Note  1 
I.  The  perfons  to  be  relieved  and  fupporied  by  the  church's 
charity,  If-^idizus  ir.deed ;  that  is,  fiich  widows  as  wtrt:  d fo- 
late, being  deprived  both  of  hiid)aud  and  maintenance  at 
once  ;  and  having  neitiier  children,  nor  grarrd-chifdre.n,  nor 
near  relations,  in  a  capacity  to  relieve  (hem  ;  and  they  were 
slfo  dich  as  were  refolved  to  continue  in  widow-hooj  : 
Thefe  he  required  fhoidd  be  Ijoncured,  th.it  is,  have  refpect- 
fhevvn  them,  maintenance  allowed  ihtm,  employment  pro- 
vided for  them,  to  vifit  the  lick  and  poor,  and  civc  notice 
of  their  wants  to  the  church,  and  to  fptnd  their  time  in  the 
exercife  of  devotion,  truding  in  God  :  Continue  in  fupplicc- 
tion  and  prayer  night  and  day.  2.  7'liat  fuch  widows  as  jisd 
children  and  near  relations,  were  10  be  taken  care  for,  by 
them,  and  not  by  the  church  :  Let  tl:em  learn  to  flicxv  fity 
at  home,  that  is,  relieve  their  own  relations  bciore  they 
diew  kindnei's  to  drangsrs,  or  before  the  church  be  bur- 
dened with  them  ;  where  the  or!s;inal  word  is  very  empha- 
tieal  and  fignaiivc  :  Let  them  exercife  rcHij'on  andgodlinofs 
towards  their  own  houfe  ;  implying,  that  toexiend  ourciia- 
rity  to  our  neared  rela'ions  is  a  duty  in  the  drft  place,  and  to 
perform  it  with  cheerfulntfs,  is  an  aft  of  religion  nnd  (;ndii- 
rcfsi  and  that  it  is  in  vain  to  pretend  to  religion,  it  \icii:v:  a 

itlaiion 


9i« 


I.    TIMOTHY. 


Chap,  v. 


giw/  work.  Where  »iff.  It  is  rot  her  age  alone,  not  hor 
poverty  alone,  but  her  Chrilliaii  behaviour  btt'orc  all,  that 
rivp  licr  a  ri'^lit  to  the  church's  fcivicc  and  niainttnance. 
The  pnrliiiilnr  qiiniificaiions  follow  :  It  ftic  has  hryight  up 
chiUieit  rilirioufiv,  if  Jhe  hull'  M^ed  ftrangers  or  Chriliian 
travellers  holpiiably,  iflhc  has  comlcfccmltil  to  the  iwaneft 
ofliccs,  not  diklainiiigio  wafli  the  very  tcet  ot  pixjr  Chrif- 
tians  in  thtir  journcyings  ;  if  accofiiiijg  to  her  ahliiiy  flie 
has  (lone  all  the  good'ihc  poflibly  could,  though  much  ftiort 
of  «  hat  flic  defired.  Njc  here,  Thst  in  thi  fc  hot  cotjn- 
trics  pcifons  travelled  on  foot,  and  without  rtiocs,  wearing 
only  fandiils  ;  and  liaving  few  or  no  inns  for  cniertainmciir, 
or  but  little  money  to  defray  travelling-charges  itwasa 
very  great  work  of  pious  charity  to  entertain  Chriftiari 
ftrangcrs,  to  receive  anil  lodge  them  in  their  hoiifcs.  to  wafh 
and  cool,  rcfrefh  and  clcanfe,  their  feet,  and  to  adminifter 
to  their  ncccflities  ;  fiich  widows  as  arc  thus  qiialitieu,  he 
dircfls  may  be  taken  into  the  churchs'  fcrvicc,  and  partaka 
of  her  maintenance. 

11  But  flic  younger  willows  refufc.  For  when 
they  have  bc^uu  to  wax  wanton  againft  Chrifl,  thcv 
will  marry  ;  12  Having  damnation,  becaufe  they 
have  cafl;  off  their  firfl  faith.  13  And  withal  they 
learn  to  Jbe  idle,  wandering  about  from  houfe  to 
houfe  ;  and  not  only  idle,  but  tatlers  alfo  and  bufy- 
bodies,  fpcaking  things  which  they  ought  not.  14 
1  will  therefore  tint  the  younger  women  marry, 
bear  children,  guide  the  houfe,  give  none  occafion 
to  the  adverfary  to  fpeak  reproachfully.  15  For 
fomeare  already  turned  afide  after  Satan.  16  If  any 
man  or  woman  that  believeth  have  widow.'!,  let 
them  relieve  them,  and  let  not  the  church  be  char^;- 
ed;  that  it  may  relieve  them  that  arc  widows  indeed. 

Next,  he  tells  him  ■what  fort  of  widows  he  would  have 
him  rcfufe  and  rejciS,  and  by  no  means  admit  into  the 
number  of  deaconeilcs  or  the  chiirch'.s  fervants  ;  namely, 
/he  younger  witUws,  who  were  not  paft  child-bearing  ;  and 
therefore  waxing  wanton  againj]  Chriji,  would  marry  ;  that 
is,  growing  weary  of  the  church's  fervice,  and  defj^Mkii; 
cf  mariiage  in  the  church,  would  revolt  from  the  faitn^ul 
marry  fome  infidel  out  of  the  church  :  Having  dawnnticn  , 
that  is,  committing  (in  worthy  of  damnation,  and  bringing 
themfclves  into  a  ilamnablc  condition.  Becaufe  thes  renoun,\' 
ceding  vcrfcs  ;  he  fpeaks  now  of  fuch  widows  as  were  to  be  their  firjl  faith,  which  they  m.ide  proftfTion  of  when 
admitted  into  the  church's  fcrvicc  under  the  name  of  dea-  they  were  baptized,  turning  aporta'.es  tn^plcafc  their  infidtl 
iSwi^i't,  whofc  office  it  was  to  take  care  of  rhe  aged  and  im-  hufbands,  which  the  gpciHe  calls,  a  turnivg  nft.r  Satan, 
potent,  to  be  (laved  monitors  to  the  younger  women,  to  ver.  i  5.  to  the  great  fcandal  of  Chrillianity.  Ohjerve,  \ii:\i, 
attend  poor  women  in  labour,  and  to  afTifl  at  the  bnpiifm  Our  apoflle  (hews,  that  ("uch  voung  \\  itiows  are  ufnally  idle, 
of  the  female  fex.     St.  Paul  advifes,  that  none  be  admitted     wandering   about   from    houfe  lo  houfe,  prying  into,  snd 


relation  in  wr.nr,  and  arc  :ibl.>,  but  unwilling  to  relieve 
lliem.  3.  'Ihc  ^lura«flcr  which  St.  Paul  gave  of  fome 
w idows  in  his  time  ;  they  lived  in  pUnfure  ;  with  the  ccn  - 
fiire  which  he  palfcl  upon  ihcm,  naively,  that  they  were 
dead,  whilil  they  Vned :  Si'c  that  liveth  in  pleafure,  thnt  is, 
liccniion'.lv,  fportingly,  vantonly,  protufcly,  to  the  diflio- 
iioiir  of  her  hufband's  memory,  and  her  own  perfonal  dif- 
grare,  (ho  is  diad  in  fin.  dead  to  Chril^  atid  his  holy  religion, 
whiiit  llie  lives  in  the  world  ;  and  fo  is  fiot  to  be  looked 
upon  by  the  church  as  a  vital  m.emberof  it,  much  Icfs  to 
be  maintained  by  the  church's  cjiarity.  This  is  what  .St. 
Paul  thought  nccJlul  to  give  Timothy  in  charge  conccrn-- 
ing  widows,  that  fo  they  tnight  be  JJjpi"!  ilantelejs,  and  vviih- 
ou^t  Randal  to  riligion.  ^ 

8  But  if  anv  provide  not  for  his  own,  and  fpe- 
ci.illy  for  thofc  of  liis  own  houfe,  he  hath  denied 
the  faith,  and  is  worfe  than  an  infidel. 

That  is,  "  If  any  profefTlng  Chrirtianity,  and  having 
nbility,  provides  not  for  his  own  kindred,  but  efpecially/ir 
thofe  of  his  oivn  hwfe,  as  parents  or  children,  he  liveth  fo 
contrary  to  tbc  Chriflian  faith,  that  in  eftlcl  he  denies  it, 
tindis  worfe  than  nninfulel,  who  ordinarily  take  care  of  their 
parents,  and  make  provifion  for  their  poor  relations." 
The  old  Heathens  bad  this  anong  them  as  an  univerfal 
piincipleof  nature.  To  honour  the  gods,  and  provide  for 
their  parents;  afiirming.  That  no  man  can  do  anything 
more  acceptable  to  the  gods,  than  by  1. .aping  favours  upon 
their  parents  ;  and  that  nothing  can  be  a  greater  evidence 
<-.f  athcifm  and  impiety,  than  to  ncgleft  and  defpife  them. 
Lfiirn  hence,  That  it  is,  moil  unnatural  to  be  hardened 
againt^  thofe  to  whom  we  ftand  engaged  by  near  relation 
or  naturaWjonds  ;  the  light  of  nature  teaches  inlidels  much 
better. 

9  Let  not  a  widow  be  taken  into  the  number 
xindcr  thrcefcorc  years  old,  having  been  the  wife 
<)f  one  man,  to  Well  reported  of  for  good  works  ; 
if  flie  have  brought  up  children,  if  (he  have  lodged 
ftrangcrs,  if  flic  have  vvafhed  the  faints  feet,  if  Ihc 
have  relieved  the  afflidcd,  if  flie  have  diligently 
ioUowcd  every  good  work. 

Our  apoftle  had  given  dire£lions concerning  fnch  widows 
as  were  to  be  maintained  by  the  church's charit)  in  the  pre- 


iinder  thrcefcorc  years  of  ^gc,  and  none  that  was  divorced 
from  one  hufl)and,  and  married  to  another  ;  Let  mf  n  ividoiu 
le  tahen  into  the  number,  that  is,  of  church  widows  or  dca- 
■ConcfFes,  under  ihreefeore  ye-^rs  old,  having  been  the  wife  of 
ene  man  only.  Next  St.  Paul  lays  down  the  gcriciril  and 
parlicidar  qualifications  of  fuch  widows  as  fliouid  be  clcifled 
into  the  churchs'  fervice  :  The  general  qualification  is 
iruitfulnefi  in  ^ockI  woiks  ;    If  Jhe  has  diligently  fUiweu  ever j 


tailing  about  other  folks'  matters;  to  avoid  .11  which,  he 
advifes  the  young  women,  and  paiticulnrlv  the  younger 
widows,  to  marry,  and  ferve  God  in  a  cot.jiioal  rcljtioi', 
bearing  and  bringing  i:p  ihtir  children,  ci  idiiig  tlnir  fami- 
lies, and  giving  no  (Kcalion  to  the  eiieniii.f.  of  rflii.icn  '" 
reproach  cither  it  or  themlelves.  l<"rom  aM  which  wc  mi'v 
note.  That  celibacy,  or  iinolc  life,  is  no  fuch  Itate  of  i'oli 

nc  :. 


Chap.  v. 


I.     T  I  M  O  T  H  Y 


9'^  3 


nefs  and  perfecl'on  astbe  cliiirchof  Rome  would  perfiiade 
H$  :  We  fee  here  it  hn?.  iisteniptntionsaiid  In.ires  and  thofe 
rot  a  few  nor  finall  ;  and  that  our  aponie,  in  feme  cafes, 
and  to  fouie  perfons,  recommends  a  marrieil  life  bclore  it. 
Chft-rve,  laftly,  For  a  clofe  of  his  difcourfe  concerning 
widows,  he  advifes,  That  if  any  Chriftiaii  has  any  heiplcfs 
widow  in  his  own  family,  or  amonjjft  his  relati<>ns,  that 
he  relieve  and  r»aintain  her,  if  he  be  able,  and  not  cafV 
her  upon  the  cnarity  of  the  church,  left  there  he  not  afuf- 
ficiency  to  fupjMy  the  wants  of  fuch  ns  are  ••uidi.'ji'  ir.Jeeti, 
ai^ed  and  helpltfs  ;  for  any  to  eat  the  poor's  bread,  who 
are  not  poor,  and  to  whom  it  does  not  belong,  i.s  robbery. 

17  Let  the  ciders  that  rule  %vel]  be  counted  wor- 
thy of  double  honour,  cfpeciilly  thc)-  wh}-  labour 
in  the  word  and  doftrinc. 

Our  apolU<^  proceeds  next  to  jrive  Timothy  direil'ons 
conc'^rnino;  lUtr.t ;  nut  old  men  Jn  years,  but  elders  in  office, 
fiich  as  were  employed  in  the  governing  of  the  church,  and 
over  and  above  thatfervice,  laboured  even  unto  wearinefs 
in  preaching  of  the  word,  and  expounding  the  ChriAian 
di  ftriiie,  requiring  thai  {loubk  hct'jitr  be  given  unto  fuch. 
Note  here,  i .  The  elder's  work  and  duty  declared  :  To  rule 
vj.'l! ;  vilely  to  prefideover,  anddifcreetly  to  govern,  the 
church  ofChrift;  alfo  tobbour  :»  the  'jjordandilo^rint  :  to 
take  pains  in  preaching  the  gofpel  upoij  all  oceafions  : 
1  hoff  ili:<t  are  advanced  to  the  higheil  eniinency  in  the 
church,  vvi',  not  think  themielves  ahove  this  part  of  their 
duiy.  Ndtc,  2.  7  he  honour  and  rcfpecl  challenged  on 
their  behalf  ;  Double  kcniur  is  theirdue  ;  namely,  an  honour 
of  reverence,  and  an  honourof  maintainance,  and  a  double 
meafure  of  either  :  Some  t.'iink  it  an  allufion  to  the  firft- 
born,  who  v;as  the  prieft  of  the  family,  and  had  a  double 
portion  atnongflliis  brethren  ;  the  Levites  fucceeded  them, 
and  the  miniftcrs  of  the  gofpel  the  fe  ;  who,  when  laborious 
in  governing  and  teaching  the  church  of  Chrift,  deferve 
more  honour  and  better  maintenance  than  the  unkind 
world  is  willing  to  confer  upon  them  ;  who,  inftead  of  dou- 
ble honour,  fometiines  deny  them  civil  refpect.  Ncte,  ■^. 
In  that  the  apoftle  fty  les  the  miniffer's  tnaintenance ,^9«0Mr, 
jt  follows,  tliat  tlieir  maintenance  is  not  to  be  efteemed  in 
the  nature  of  alms,  but  of  a  tribute  paid  by  an  inferior  to 
a  fuperior;  neither  is  our  maintenance  mercenary  v.'ages, 
bur  fuch  as  ought  to  be  given  asateftimony  of  honour,  as 
well  as  in  the  nature  of  a  reward.  As  then  they  are  wor- 
thy of,  Jet  them  never  fail  to  receive  dnuhie  honcur,  who 
rule  luell,  and  alfo  labour  in  the  word  and  do£lrtne. 

18  For  the  fcripture  f-iith,  Thou  fhalt  not  muz- 
zle the  ox  that  treadcth  out  the  corn ;  And,  The 
labourer  n  worthy  ot  his  reward. 

Thefe  words  evidently  {hew,  that  by  honour,  in  the  for- 
mer verfc,  is  to  be  underllnod  mj'intenance ;  A  plare  is 
Jiere  out  of  Deut.  xxv.  whei^  the  jaw  of  Mofes  forbade 
the  rnHZzllr.g  ofthrox  thai  ireadeth  cut  the  or r,  but  allow- 
ed him  feeding  all  the  time  of  working  :  In  like  manner, 
the  labour  of  the  tiiurch's  guides  gives  them  a  i-ifrht  to 
the  church's  maintenance  and  honour;,  but  luch,Jsdonot 
labour,  have  a  ri'jht  to  neithen.- 


If)  Agaii'ifl  an  cider  rtccivt  not  an  accufation 
but  before  two  or  three  witnefl'es.  20  Them  thnt 
fin  rebuke  before  all,  that  otiiers  alfo  may  fear,  c  1 
I  charge  Mre  before  God.  and  the  Lord  Jefus  Ciirilt. 
and  the  elcft  angel.s,  that  thouobferve  thefe  thin'"* 
without  preferring  one  above  another,  doing  no- 
thinc^  by  partiality. 

Here  our  apoftle  dirffts  Timothy  how  to  proceed  in 
fhurch-cenfures  againfl  open  offenders  :  Which  pbiniv 
(liewf,  tlwt  there  was  aright  of  judging  and  ccnfuring  of-i. 
fenders  in  Tin)othy,  bj'  virme  of  his  office.  Firft,  then, 
hf  begins  to  acquaint  him  with  his  duty  in  cenfuring  an 
elder,  and  aJvifeshim  never  to  :\dnm  (Jnnccufairm  .-.gainll 
fuch,  w  ithout  the  attertation  of  ivjo  or  three  wittie(fes  .•  Be- 
caufe,  ft.)  It  is  the  intereft  of  the  church  of  Clirift,  that 
the  reputation  of  its  miniders  be  fupported.  [2.)  Becanfe 
prejudiced  perfons  will  be  ready  to  accufe  witijout  reafon. 
Confcientious  minillers  fliall  never  want  acruiers,  if  fuli'e 
accufers  can  but  find  judges  that  are  willing  to  believe 
them:  Therefore,  a^uiufhni elder, receive  r.fA iti  accufhlion 
hut  before  two  or  three  w'tneffe!.  Next  he  advifes  jiim 
when  there  is  a  juft  and  foi.'icient  caufe  for  cenfuring  an 
elder,  to  do  it  publicly.  Them  that  Jin,  that  is,  fuch  elders 
as  fin,  and  are  convifted  of  it,  .nnd  lo  are-become  fcanda- 
lous  by  it,  rebuke  before  all  the  church,  before  all  the  iler- 
g'/,  as  in  a  fynod  putting  them  to  public  fhame.  that  others 
may  feir  to  fin,  feeing  thee  to  punifh  fo  publulv  »i.d  im« 
partially.  Lnftly,  He  concludes  his  sdvice  with  a  vtiy 
folemn  ch.irge  to  Timothy,  before  God  and  Chrift,  and 
the  glorious  angels,  to  obfcrv.e  rhefe  rules  of  julfice  in  ec- 
clefiaftical  judicature,  wiihout  preferring  on<i,maii  hefore 
atioiher,  doing  nothing  by  a  partial  refpec^  of  pt^rfon?. 
Learn  hence,  That  Jo  heinoiis  is  the  fin  of  tinjufl  and  un- 
righteous  judging,  efpecially  in  eccldiafticaj  pcrfans,  and 
of  fuch  fatal  iiiifchief  to  the  church,  that  all  imaginilile 
care  and  caution  ought  to  be  tskento  prevent  both  the  (in 
.Tod  the  d.-inger  of  it.  T charge  thee  before  God  and  the 
Lord  Jefus  Chr'ijl ,  tliat  thou  obferve  thefe  thing.t. 

2  2   Lay  hands  fuddcnly  on  no  mnn,  neither  be. 
partaker  of  other  men's  fins  :   Keep  thy  felt  pure. 

A  twofold  fenfe  and  interpretation  is  given  o  thefe  words. 
1.  With  reference  roordination,  and  loihey  area  caution 
to  the  governors  of  the  church,  to  ;)dmit,  none  into  the 
facred  luncticii  haflily,  radily,  without  due  examination, 
and  fnfficient  trial;to  which  ai  eadiiedwords  ofgre.itterror, 
neither  be  pfirtflhr  of  other  men's Jins  ;  wlich  ougl)t  to  m.-ke 
a  iji'ghty  iinprefTion  on  the  minds  of  thefe  in  whom  the 
f:ower  of  ordination  is  lodged,,  fince  the  words  do  plainly 
import,  that  fuch  .is  do  ordain  any  rallily,  intiile  themlcl  (s 
to  sH  ihe  fcaiidalthey  give,  and  are  partakers  of  ilitir  g<iiir. " 
A'orf  here,  i.  The  nature  of  the  (;jEce  the  miniftcrs  of 
Chrifi  mc  ordained  to  ;  to  rule  and  labour  in  the  word  .:nd 
doflrine.  2.  An  auihority  to  Timothy  to  admit  perlcns 
into  this  office,  by  laying  on  fif  hnnds.  ■\.  The  i/Veat 
care  and  caution,  the  heedfnlnefs  and  circiin)Jj;pition',  nr- 
cefl'ary  inadmiiting  perfons  lothisholy  function:  Lay  bands 
ludderly  onno  man.-    Ihe  welfare  of  the  tiiSr^h.  thc  hon;ji;r 

"vz.  ■ '•  '  or 


9U 


I.     T  I  M  O  T  II  Y. 


Chap.  vi. 


of  religion,  the  falvation  of  men's  fouls,  depend  much,  ve- 
ry much,  upon  thofe  who  are  admitted  into  holy  orders. 
I  he  fecDiid  interpretation  given  of  thefe  words  is,  that 
'liinothy  is  here  directed  now  to  carry  himfelf  in  ccnfor- 
iiig  and  abiulviiigof  penitents;  1  As  if  St.  Fjul  had  faul, 
"'When  thou  h.ift  jiidjy  cciifured  rnj  (.flciider,  be  not  tou 
hj(h'  in  iibUili'iiijT  of  him,  (h>r  tlii-.  alfo  was  done  [)y  in.i. 
polition  of  hands)  till  foine  tri-d  be  made  of  liis  refornntion, 
led  by  fo  i?oing  thou  bccomert  guilty  of  his  future  fahlf;  : 
lUjt  keep  thyfcif  pure  from  all  (in,  whcfe  olHc?it  isto  cen- 
fure  and  rtprove  fin  in  others.''  In  both  thefe  fenfes 
h.ive  thefe  words  been  iindcrlloud.  Lay  liundsfudilenly  on 
>ti  man  ;  keep  tlijfilf  pure. 

23  Drink  do  lon<;cr  water,  but  ufc  a  little  wine, 
for  thy  flomach's  lake, and  thine  often  infannitici- 

NfJt  here,  1.  Tiiere  is  a  lawful  ufe  of  wine  lofuppor: 
nature,  not  to  dogi:;  to  cure  intirmities,  not  to  caiife 
them  :  Drink  it  Timothy  might,  iiiedicinally ,  and  uo  doubt 
for  cheerfulnefs  and  alacrity,  thai  the  body  luight  be  more 
fit  and  expediate  forduiy  ;  ufealitllt:'ji/incforthyJhmach''s 
fuke.  1.  That  our  meat  and  drink  Ihould  be  fitted  for  the 
prefenation  of  health,  rather  than  for  the  gratification  of 
our  appetite  ;  the  former  is  Chriihan  duty,  the  latter  is 
bruiiil)  fenfualiiy.  ■?.  That  the  .ipodles  who  had  the  gift 
of  healing,  could  not  make  ufe  of  it  when  and  upon  whom 
they  pleafed  ;  no,  not  upon  themfelves,  but  mnll  help 
their  oi\n  infirmities  in  and  by  the  ufe  of  ordinary  means. 
Thus  Timothy  here,  drink  no  longer  water  ahne,  but 
ufe  a  little  wine  ivith  it  for  thy  ftomach's  fdke,  and  thine 
often  infirmities  thence  proceeding. 

24  Some  men's  fins  arc  open  beforehand,  going 
before  to  judgment;  and  lome  7nen  they  follow  af- 
ter. i»5  Likewifc  alfo  the  good  works  o/fo7)u  Sivc 
I'lanifeft  beforehand ;  and  they  that  arc  otherwile 
f.-iinot  be  hid. 

St.  r.uil  had  juft  before  exhorted  Timothy  to  keep  him- 
Jtltpure  fion»  other  men's  lins,  whether  candidates  or  pe- 
tittents,  here  comes  in  fubfeqaent  advice,  in  order  there- 
unto. As  if  our  apoftle  h.id  laid,  "  Timothy,  if  thou  be 
d  lioent  to  obferv.e,aiid  not  over  haiiy  either  in  ordaining 
candida'tes,  or  abff King  penitents,  thou  mayeft  in  fonie 
inenluie  perceive  who  are  worthy,  and  whoare  unworthy. 
If  thou  hiytll  t!:ine  hands  upon  thoJe  that  are  actually 
fiuliy,  thou  part.;kell  with  thein,  by  being  anoccafion  of 
ilieir  finning  ;  butifrhou  canfl  notdifcover  their  faoltinefs 
beforehand,  though  they  afterward",  prove  w  icked  it  isnot 
ihy  fault  ;  God  will  at  length  deicc't  ihein,  yea,  they  will 
difcover  themfelves,  and  when  their  faults  are  manifefl, 
ih-}  wi;h  iheni  acco'ding  tothe  difcipline  of  the  church." 
^i.irnhevce,  i.  That  how  much  foever  iinners  aitctiipt 
thc'hiding,  yet  c:iniiot  they  actually  hide  tlicmltlves,  or 
their  liiiniiigs  from  God's  light  and  knowledge.  They 
(.ii'iKjt  he  hid,  fjys  St.  Paul .  though  men  labour  much  to 
htJ«  thcu> :  Oh,  finner  I  there  is  no  way  to  hide  ihyfclf 
from  God  :  Thou  uiayeft  by  repentance  hide  thyfelfiu 
God,  in  ih«  love,  in  the  favour,  in  the  iiicjty  of  Cod,  but 
Ir'oai   God   thou  tanll    not   be  hid.     As    ihe  faints  good 


wotks  are  open  And  nianifeft  in  the  fight  and  to  the  view 
of  God,  fo  ihcy  thit  arcotherwire  c.innet  be  hid;  Wheii 
ran  a  (inuer  be  hid  trom  him  w  ho  iv  every  where?  or 
what  thing  can  be  our  covering  from  him,  in  whole  fight 
all  things  are  open  ?  Lord!  what  will  it  avail  to  hdC 
ourfclvfs  from  mtn,  when  we  lie  open  and  nnnifcft  to 
the  eye  of  God  ?  They  that  are  (/therwife  canr.ot  he  Hd. 

C  H  A   P.     \'I. 

LE  T  as  many  fervants  as  are  under  the  yoke 
count  their  own  maflcrs  worthy  of  all  honour, 
that  thf  name  of  God  and  hn  doflrinc  be  not  blaf- 
phetned.  2.  .And  they  that  have  believing  maflers. 
let  thcin  not  dcfpifc//;f7?t,  bcaufe  they  are  brethren  ; 
but  rather  do //if7H  fervice,  bccaulc  they  are  faithful 
and  beloved,   partakers  of  the  benefit. — 

Ournpoflle  having,  in  the  preceding  chapters,  inftructcd 
Timofhv  to  give  the    neceff.iry   directions  for  the  perfor- 
manceofieveral  relative  duties,  in  this  chapterhe  particu- 
larly directs  hiin  to  inltruiftChriftian  fervants,  to  theaccep- 
table  performance  of  that  great  duty  of  obedience,  which 
they  owe  to  their  refpeftive  iii.irters,  whetiier  infidels  or 
Chriltians.     Chriftianity  frees  f  erfons  from  llnful  (livery 
and  bond.ige,  but  not  from  civil  ferviiude  and  fuhjcflion. 
Religion  does  not  level  perf  jns,  but  allows  of  an  ineq  lali- 
ty  amonglt  ihciii,  foperiors  and  inferiors ;   and  as  it  gives 
the  former  a  power  to  command,  foif  1  lys  the  latter  under 
an  obligation  to  obey.     Chfcrvr,  1.  The  general  duty  re- 
quired of  all  fervants  towards  iheir  ma(ler»,  and  that  is  to 
give  them  all    the  honour  and  obedience  which  is  due  in 
that  relation  ;  let  them  account  theirm::(lers  worihv  of  all 
honour.      W  hat  mafters.'  1.  Iheir  infidel  and  unbelieving 
mafters;they  are  required  tocarry  it  dutifully  and  rei'pect- 
fully  towards  them.   2.    Their  hrJirving  or  Chriltian  mif- 
ters  ;  they  fhould  not  tiefpife  them  becaule  they  arebreth- 
ren  ;  for  Chriftian  brotherhood  confilts  with  inequality  of 
place  and  relation,  and  with  fubjeclion  ofoiie  perion  to  a- 
onther  :   Hut  they  ought  to  ferve   fuch  maffers  the  more 
readily  and  cheerfully,  becaufe  brethren,  bf  loved  of  God, 
andpartakcrsofthetifwc^/, namely  of  redemption  by  Chriit, 
and  ol  the  fanflifying  grace  of  God.     &b|erv^,  laftly,  the 
grand  argument  which  St.  Paul  ufes  to  enforce  the  duty 
of  obedience  upon  all    fervants,  th.it   the  mime  rfGort  and 
hit  dofJiine  he  not hln/'/'k-mrd ;  that  is,  the  menof  the  svorld 
will  reproach  religion,  revileChriltianiry,  and  fay  that  it 
teaches,  or  allows  at  leall,  th:ttmt-n  be  tluSborn  and  difo- 
betlient  :   W  here,  «o/f,  That  ihepoorefi  and  meant  ft  pro- 
ft-ffbr  ofChriltiaiiity  may doinuchuood  01  muchluirt  lore- 
ligion.   Some  might  be  ready  to  lay,  "Alas  i  What  ere  lit 
or  dikredit  can  a  poor  fcrv  ant  do  to  religion?"   Much  e- 
very  w.iy  :   He  may  adorn  the  doctrine  of  God  oim"  .S.ivi- 
our,  Tit.  ii.  9.  by  his  L  briftijn  behaviour  ;   ami  the  rstiic 
of  God,  and  his  doi'trine,  may    be  blafphenied  by  him,  if 
he  be  negligent  in  his  duty  :    IVone  are  fo  incoufHlerable, 
but  they  are  capable  of  ferving  the  great  ends  of  rv-hgion, 
and  may  iwnour  God  in  feme  ineafure  ;  and  are  capable 
of  being   honoured  by  him  upon   earth,   and  with  him  in 
the  liighclt  heavens. 

— Thcf* 


C^^  A  p.  VT, 


Y.  ^H  SixS  T  II  Y. 


S>M 


•  — ^Thefe  things  tcacli  and  exhort.  3  If  any  niHri 
tench othenvife.andcpnfont not touholelomc  words 
even  the  words  of  our  Lord  Jefus  Chrid,  andlo  the 
doctrine  which  is  according  to  godlincfs ;  4  lie  is 
proud,  knowing  nothing,  but  doting  about  qucl- 
tions,  and  ftrifes  of  words,  whereof  comcth  envy, 
flrifc,  riiihngs,  evil  funnifings.  5  Perverfe  difpu- 
tings  of  rr>en  of  corrupt  minds,  and  dcilitutc  of  the 
truth,  fuppofing  that  gain  is  godlincfs.  From 
fach  withdraw  thyfelf. 

Note  here,  i.  The  foleimi charge  which  the  Holy  Ghoft 
by  Sr.  Paul  gives  to  Timothy,  to  teach  and  prefs  thefc  re- 
lative duties  of  fervants  toward  their  mafters,  with  great 
zeal  and  afftftionate  earneftnefs,  7"/i<'/f //'i«^?/  teechandex- 
ho't ;  as  if  our  apodlehad  faid,  "  They  are  duties  of  great 
moment,  ihfrefore,  teach  and  prt-fs  them  earnertly.'' — 
Doubtlefs  there  is  much  of  the  pleafure  and  will  of  God 
in  thefe  commands,  and  the  honour  and  glory  of  God  is 
much  concerned  in  them.otherwife  the  Spirit  of  God  had 
never  been  fo  earned  in  the  prclfint;  of  them  :  the  power 
of  holinefs,  in  nothingdifcoversitfelf  more  conlpicuoully, 
than  in  the  performance  of  relative  duties;  we  are  no 
more  really,  thin  what  we  are  relatively  ;  rational  holinei's 
is  the  briglueft  ornament  of  religion.  2.  The  high  cha- 
racter which  St.  Paul  gi"es  of  this  doftrine,  which  urges 
the  practice  of  thefe  rt  lative  duties ;  he  calls  what  he  fays 
and  lA-rites  about  it,  -Mhcli'fs  me  words,  even  the  words  o/cur 
Lord  Jt/us  Chrijf.  Learn  thence,  that  the  words  written 
by  St.  Paul,  m  this  and  his  other  epiftles,  are  the  vords 
of  our  Lnrd  Jefus  Chrifl,  that  is,  words  agreeable  to  his 
mind  and  will,  written  with  an  eye  to  bis  glory,  promo- 
ting his  honour,  correfpondent  with,  and  fuicahle  to  his 
practice  when  here  on  earth.  3,  The  odious  charafter 
wherewith  he  brands  thofe  falfe  flattering  teacher?,  \\hich 
preached  contrary  doftrine  to  what  Jefus  Chrifl  by  his 
apoftles  had  delivered  ;  he  charges  them  with  pride,  ig- 
norance, envy,  Arife,  railing,  evil  furmifing,  and  «ithfup- 
pofing  that  (^ain  was  godlinefs ;  that  is,  their  end  in  pro- 
j'elfing godlincfs  was  this,  that  they  might  mal<e  gain  cfit, 
and  get  preferment  by  it,  making  ufe  (f  religion  only  as  a 
block  to  tiike  horfe  at :  But  to  make  ufe  of  religion  in  po- 
licy, for  worKI!y  advantage  fake,  is  the  way  to  be  damned 
with  a  vengeance  for  religion  fake.  Laftly,  St.  Paul's  ad- 
vice to  Tiinmhy,  to  withdraw  from  thefe  Tntv\,fr.mruch 
withdraw  tL)/clf ;  hold  no  communion  Aiththcni,  maintain 
no  difputts  with  them,  for  they  Jotc  about  queftions,  and 
flrive  about  word«..  Ac/c  here,  from  St.  Paul's  biddirg 
Timothy  withdraw  himfelf  from  ilKni,  that  it  is  very  ev- 
idenr  that  he  fpc aks  of  perfons  who  were  then  in  being  ; 
the  Gnollic  heretic's,  accor  'ing  to  fume,  the  Judaizing 
teachers,  in  the  opinion  of  others  ;  that  is,  they  of  the 
circumcifion,  who  taught  things  vvhich  they  ought  not, 
for  fill hy  lucre  fake.  Whoever  they  were,  Sr.  Paul's 
ndmonition  to  Timothy,  to  withdraw  himtelf  from  fuch, 
teaches  us,  that  hereiical  feducers  are  to  be  Ihunncd  and 
avoided,  ra'hrr  thjn  ililputed  w  iih,  «s  unfit  for  our  Chrif- 
ti  Ml  coniinunii  n,  and  com:nn!i  converf.ition.  IbefetLln^s 
tc;:ch  itnd  exhji  t.      If  any  teach  olh.r  x'-ff ,  Scq. 


6  But  godlinefs  with  coiiteutnicnt  i>  great  gain, 
J  lor  \\c  brought  nothing  into  {/u>  world,  cv:d  it  U 
certain  we  can  curry  nothing  out.  8  And  having 
food  and  raiment,  let  us  be  therewith  content. 

Asif  the  apoftlS  had  laid,  "Although  thefe  fec'uier; 
are  for  making  a  gain  of  godlinefs  yet^yf  know  that  godli- 
nefs is  great  gain,  efpecially  godlinefs  \vith  cbtentment  ; 
with  contentment,  1  fay,  which  it  becomes  us  toh^vc,/of 
we  brought  nothing  into  this  vjorld  with  us,  and  fhall  carry 
nothing  away  with  us;  having  iherefore foj J ard r/iiment, 
ht  us  be  therewith  content  snd  I'ithSed."  Learnheiicf:,  1. 
That  godlinefs  ii  the  lincere  praftice  of  the  Chrilti.n  re- 
ligion, fo  called,  becaufe  it  direvteth  and  prcfcribtth  to  us 
the  true  and  only  way  of  worfliipping  and  ferving  God. 
2.  That  fome  men  luit  their  godlinefs  in  their  worldly 
ends, they  make  a  trade  and  faving  bargain  of  ;t.  3.  That 
godlinefs,  or  the  fincere  praftice  cf  the  Chrillian  rel'gion, 
is  true  gain,  great  gain,  yea,  the  beft  gain,  bo;h  for  this 
world,  and  that  which  is  to  come.  4.  That  one  great 
point  of  godlinefs,  is  to  be  content  with  what  we  have, 
yea,  though  it  be  onTy  food  and  raiment.  Contentment 
is  a  fedate  andquiet  temper  of  mind  about  ouiv\ard  thing': 
It  is  the  wifdorn  and  will  of  God  not  to  give  all  alike,  but 
to  fome  mere,  to  others  lefs,  of  ihele  cuiward  comforts  ; 
bur  nothing  belide  food  and  raiment  is  abfolutely  necef- 
fary,  a  little  will  fuflice  a  contented  mind  ;  he  is  not  rich 
that  has  mucb,  but  he  that  has  enough  :  That  man  i'  poor 
v\ho  covets  more,  having  food  and  raiment,  &c.  Laflly, 
The  apoflle's  argument  to  excite  and  move  the  Chr:maii 
to  this  duty  of  contentment,  wijhout  eidarg'ng  hjsdelires 
inordinately  after  the  world, and  the  peridiing  faiiifadion 
ofit  :  For  we  brought  nothing  into  the  world,  &c.  Where 
remark.  That  the  note  of  slTurance  is  fixed  rather  to  one 
carrying  out  than  to  our  bringing  in  ;  the  apollle  doth  not 
fay.  It  IS  certain  that  we  brouglit  r.othing  into  the  world 
and  we  iliall  carry  nrthing  out  :  But  he  lays,  We  brougl  t 
nothing  in,  and  fr  is  cerrajw  we  can  carry  nothing  our. 
The  note  of  alFurance  is  applied  to  the  latter  ;  for  this  res- 
f<ni,  1  conceive,  becaufe  though  all  perfons  ccme  naked, 
Snd  bring  nothing  with  them  intothe  world, yet  abundance 
is  put  upon  them,  and  they  are  born  heirs  to  vail  poilel- 
fions:  But  it  is  obvious  to  every  eye,  and  moft  indubitablv 
certain,  that  they  cary  iiothirg  away  with  them.  Deat.t 
is  called  an  unclothing;  it  unclothes  the  body,  dilrobmg  :t 
ofall  i's  gaudy  and  glorious  attire  ^  yea,  it  unclothes  the 
bones,  our  ikih  v\ears  otf  quickly  in  the  grave  :  we  pro- 
verbially fay  of  J  rich  m»v,  he  has  It  ft  a  valt  elbte,  lefuc 
behind  h'm,  carrying  neither  a  foot  of  laiid.  nor  a  farthing 
of  money,  with  him  ;  therefore  doih  St.  Paul  idd,  //  is 
certain  wi  can  curry  nothing  out. 

9  But  they  that  will  be  rich,  fall  into  temptation 
and  a  fnare,  and^Viw  many  foolifh  and  hurtful  lufls 
which  diown  men  in  dellnitliun  and  perdition; 

A'u/f  here,  i.  Tlie  parties  dcfcribeil,  they  tiiat  will  be 
rich  ;  that  is,  wheiher  God  will  or  no  ;  the.r  he;.rts  are 
ict  upon  the  world,  they  fed  it  c«  niiif;,  and  hai^e  it  ihty 
will,  if  by  any  means  right  jt  wroo^',,  ihey  cjiitoiue  at  i:, 
afk  nobody's  ka\e.V.o  iju:  Go.l  AliiV^h'y'j  ka*i-,  but  licit 
5  ^   -  ^bty 


gi3 


I.     T  I  M  O  T  II  Y. 


Chaf.    VI. 


fh^y  ir«  refKl.ed  to  be.  2.  Their  danger  rrprcfented, 
tlu'y  fill  iiiM  temptation  and  a  fnare,nndi:i;ii)y  foolidilufts, 
&C.  Lfarn  hence,  That  a  will  ancj  refolotion  to  be  rich, 
u  the  (icciilicii  of  uiuch  niichief  to  ihofe  that  cherifli  and 
allow  it  in  theinlVlves  ;  a  will  to  be  rich,  is  to  make  riches 
our  principal  bplinefs,  our  main  fcopc,  uur  great  work, to 
pui  fue  the  world  with  the  full  bent  of  our  wills:  Now  ilie 
bent  of  our  >vills  is  difcoi.'ercd,Sr(},Ly  intention, fecondly, 
by  indnftritHi'i  profecution  ;  when  the  iiaind  is  wholly  in- 
tent upoi;  getting  wealth,  and  unwearied  induftry  and  en- 
deavour is  found  in  the  purfuit  of  it.  Now  this  is  to  make 
a  god  of  the  world;  for  that  which  is  a  man's  aim,defi;;n, 
and  end,  is  iiis  chisf  good,  and  that  which  is  our  chiefeft 
good  i&Ctod.  Learn,  1.  That  an  hot  and  over-eager  pur- 
i'liit  of  the  world, lays  a  man  open  to  enillefs  temptations, 
lo  that  it  is  not  only  difficult,  but  impolTible,  to  keep  his 
innocency  ;  and  thui  being  irrecoverably  loft,  drowns  a 
man  in  perdition  ami  deftrudion. 

10  For  the  1()\  e  uf  money  is  tlie  root  of  all  evil : 
Wliich  while  foinc  coveted  .vltcr,  they  have  erred 
from  the  faith,  and  pierced  tlicinlelves  through  u  ith 
ninny  lorroivs. 

Here  we  have  the  nature  of  covetoul'nefs, the  evil  and  fin 
()f  covetoofncfs,  and  the  rnifchief  and  hurt  of  it  declared. 
Note,  I.  The  nature  of  it  :  It.is  an  inordinate  love  of 
money,  an  infatial)le  difirc  after  wealth,  a.  The  evil  and 
fintuineis  of  it  :  It  is  a  root  of  lin,  The  root  cf  all evU;  the 
fruit  of  all  (in  grows  from  this  root,  diflruflfol  care,  tor- 
menting fear,  anger,  malice,  envy, deceit,  oppreliion,  bri- 
bery .perjury,  vexatious  la  w-fuits, and  the  like;  nay, farther, 
ccvetoufnefs  is  the  root  of  herefy  ii)judgment,as  well  as  of 
iniquity  in  practice:  They  ba-ic  errttl from  the  fuiih;  that  is, 
in  point  of  dodrine,  as  well  as  in  practice:  It  makes  a  man 
believc.as  well  as  aft, again  fit  he  rule  of  flit  h, for  filthy  lucre. 
3 .  The  milchief  and  hurt  of  covetoufnel's  declared;  it. pierces, 
it  pierces  through  v}ithforrou:s ,  yea,  -vjith  many  for  ro'jjs.  But 
whom  doth  it  pierce?  Firfl, Others:  it  pierces  the  poor, the 
needy,  the  widow,  the  fatherlefs,  all  thai  fall  within  the 
reach  of  its  griping  hand  :  Nay,  it  doth.not  fpare  its  own 
maimer,  or  flavc  rather, but  pierces  him  :  Tk-y  pierce  thetn- 
J'elves  through,  fays  the  apultle,  sith  many  fcirr'.ws ,  witJi^ 
many  more,  and  much  worfe  forrows,  than  they  pierce 
others  with.  Riciies  ill-gotten,  by  cavetoufnpfsor  oppref- 
flon,  inftead  of  making  their  owners  heartily  merry  .make 
their  confciences  ake,  and  give  them  many  a  flitch  in  their 
fide.  None  can  tell  what  giill  and  wormwood  fpring'from 
this  bitter  root  both  to  themfejves  and  others  ;  Thehiveof 
money  is  the  root  of  all  evil,  &c.  It  is  the  root  of  all  evil, 
of  fin,  and  alfo  of  trouble  and  d'fquiet. 

1 1  But  thou,  O  man  of  God,  tlce  thcfe  things; 
and  follow  after  righteoufnels.godliBefs, faith, love, 
patience ,  meckncfs. 

Obferve  here,  1.  The  apoflle's  compellation.or  the  title 
givet)  to  Timothy  :  Thou.  0  man  'J  '^cd.  It  is  a  title  bor- 
rowed from  the  Old  Tellainent,  where  it  is  frequently 
piven  to  the  prophets,  who  revealed  the  mind  and  v.  ill  of 
God  to  the  people.     Now  by  giving  it   to   Timothy,  th« 


apoflle  intimates  bis  duty  10  him,  to  contemn  the  world, 
and  flee  the  eager  purfuit  of  riches.  As  if  the  aportlc  had 
faid,  "  O  Timothy  !  Thou  art  a  minifter,  and  ni.in  of 
God,  folemnly  dedicated  to  his  fervice,  and  devoted  en- 
tirely to  hij  glory  ;  fee  then  that  thou  abhor  and  avoid 
■that  deteflable  fin  of  covetoufnef'.  Heavenly  truths  are 
the  lubjeifti  of  thy  daily  ftudy  :  Ol) !  let  not  earthly  things 
be  the  objeft  of  thy  chiefeft  delight  and  love  :  But  follow 
after  fpiritual  riches,  namely,  right rouf'nefs  and ^otll-.nefs, 
faith  and  Iwe,  patience  endmeeknef's  ;  that  godlinefs  which 
gives  contentment  with  food  and  raiment,  that  faith  which 
afTures  us  of  a  better  and  more  enduring  fubftance,  that 
righteoufnefs  or  jullice  •*  hich  requires  us  to  let  every  man 
cpj'.iy  his  own,  that  love  which  makes  us  willing  to 
dlllribute,  that  patience  which  makes  us  willing  to  fubmit 
to  a  low  condition,  that  ineeknefs  which  fupprefHis  wrath 
againft  thofe  that  are  injurious  to  us.  All  ihefe  virtues 
and  graces  are  neceiTary  to  the  as  a  minifter  of  God,  they 
are  certainly  indications  of  a  mind  free  from  covetouniefs, 
and  infalliable  preiervaiions  from  it  " 

12  Fight  the  good  fight  of  faith,  lay  hold  on  eter- 
nal life.wheieunto  thou  art  alio  called, and  hart  pro- 
felTcd  a  good  profefhon  before  many  witnefles. 

This  whole  verfe  is  an  allufion  to  the  Olympic  games, 
particularly  to  that  of  racing,  where  the  g.irhnd  or  crown 
being  hung  up  at  the  end  of  the  goal,  he  that  came  firft 
did  l.iy  hold  of  it,  and  tike  it  to  hinilelt  ;  and  becanfe 
thefe  games  were  performed  in  the  light  of  many  fptita- 
tors,  the  apoftle  continues  the  al'ulion,  and  fayf,  Timothy 
had  before  many  wiintires  pruftirtd  his  readincfs  to  futfer 
for  the  faith.  The  fenfe  of  the  apoflle  in  this  ad^'ice 
feeins  to  be  this:  "Fight  the  good  fight  i.ffjith  :  Go  on  i)y 
faith  to  overcome  all  temptations  and  di/HcuLies  ;  prefs 
toward  the  mark,  till  thou  lay  hold  on  the  prize,  which 
is  eternal  life  :  To  which  fpiritusl  warfare  and  Chriftian 
race  tbou  gaveft'tiB  thy  name,  when,  being  baptised  and 
ordained,  thou  madell  a  public  profeflion  lif  ihy  faith  be- 
fore many  witnefTes.'' 

13  I  give  thee  charge  in  the  fight  of  Cod,  who 
quickeneih  all  things,  and  he/ore  Chrift  Jefus,  who 
before  Pontiu.s  Pilate  witncfled  a  good  confcfTion  ; 
14  That  thou  keep MiJ  commandment  without  fpot 
unrebukeable,until  the  appearing  of  our  Lord  Jefus 
Chriit  :  15  A\'hich  in  his  time  he  fhall  fhewry.^o  n 
the  bleffed  and  only  Potentate,  the  King  of  king.<!, 
and  I-ord  of  lords:  16  Who  only  hath  immortalitv, 
dwelling  in  the  light  which  no  man  can  approach 
unto  ;  whom  no  man  hath  feen,  nor  can  fee  :  To 
wlwm  be  honour  and  power  everlafling.     Amen. 

Obferve  here,  What  a  folemn  adjuration  and  vehement 
charge  is  given  to  Timothy,  by  our  apoftle,  to  watch  and 
guard  againft  thefinof  covetoufrefs,and  to  avoid  the  e.iger 
purfuit  of  worldly  wealth  :  I  charge  thee  btfvre  G'd  and 
Chrijl,  thai  thou  keep  this  commandment  fpo'lefs  end  unre. 
hukeal>le,viv\u\  the  coming  of  Chrift,  and  mayefl  be  found 
ituh  at  his  appearing.      2.  What  a   glorious  dil'play  i nr 

apoftle 


Chap.'vi. 


I.     T  I  M  O  T  H  Y. 


917- 


apoftle  here  mskes  of  the  adorable  attributes  of  God ;  He 
ftyles  him  the  God  that  qu'ickeneth  all  thiriffs  ;  that  is,  all 
things  that  have  or  (hall  have  life  ;  the  hlejjld  and  only  Po- 
tentute,  becaufe  all  power  is  elTential  in  him,  and  derived 
from  him  ;  who  only  hath  immortality,  that  is,  an  original, 
primitive,  limple  independent,  cfTential,  immortality,  that 
is  only  proper  and  peculiar  to  God  ;  he  only  is  enentially 
and  necifiarily  of  himfelf  immortal  ;  dwelling  in  that  light 
which  is  unacceffible,  and  none  can  approach  unto,  and 
'.uhom  »u  man  hathfcen,  er  can  fee  :  God  is  invifible  in  his 
elTcnce  ;  he  is  not  to  be  feen  by  any  mortal  eye  on  earth, 
the  eye  of  faith  fees  him  only  here  ;  nay,  he  is  not  to  be 
feen  by  any  glorified  eye  in  heaven,  in  his  divine  efTence; 
the  nature  and  eflence  of  God  never  was  feen, nor  Ihall  be 
feen.  But  we  are  by  the  fight  of  God  in  heaven,  to  iin- 
dcrlland  a  more  clear  and  full  manifeftation  of  God  Hnto 
us,  even  fo  far  as  our  glorified  natures  can  bearit ;  it  will 
be  abundantly  beyond  exprellion, yea, beyond  our  conipe- 
henfion.  t,.  The  teftmiony  which  pur  apoftle  bears  to 
our  Lord  jefus  Cdrift  ihtn  here  on  earth  ;  that  before 
Pontius  niiite  he  'jiitneflld  a  good confifion  ;  that  is  he  did 
not  deny  the  truth  to  i'ave  his  life,  but  gax'e  all  his  minif- 
ters  and  people  an  example  of  courage  and  conftancy  in 
owning  the  triitli,  and  feaiing  it  with  his  blood.  /  give 
thee  charge  in  the  fght  ufGod,  he. 

ty  Charge  them  that  arc  rich  in  this -world, that 
they  be  not  high  minded,  nor  truft.  in  uncertain 
riches,  but  in  the  living  God,  whogiveth  us  richly 
all  things  to  enjoy  ;  18  That  they  do  good,  that 
they  be  rich  in  good  works, ready  to  diflribute, will- 
ing to  comtnunicate  ;  19  Laying  up  in  {lore  tor 
themfelves  a  good  foundation  againft  the  time  to 
come,  that  they  may  lay  hold  on  eternal  life. 

Our  apoftie  having,  in  a  very  folemn  manner, exhorted 
Timothy  to  avoid  that  dangerous  (in  of  covetonfnefs  him- 
felf,in  the  foregoing  verfes, he  doth  in  tliele  verfes  require 
him  to  lay  tiie  fame  charge  upon  others, particularly  upon 
worldly  rich  men  :  Charge  them  that  are  rich.  Note  here, 
I.  Timothy's  du^y,  not  barely  to  exhort  and  teach,  but  to 
charge  and  command.  True,  the  tninifters  of  Chrid  are 
fervants  to  their  people  ;  but  fervants  to  their  fouN,notto 
their  wills,  much  Icfs  to  their  lufts:  There  is  an  authority 
in  our  ofiice,  w  hich  impowcrs  us  to  command  for  God,  as 
well  as  to  intreat.  2.  The  fubject  of  this  charge  :  them 
that  are  rich  in  this  vjorld :  Alar/;,  No  man  is  forbidden 
tube  rich,  nor  yet  to  ufe  fuch  lawful  means,  by  which, 
through  God's  blelling  thereupon,  men  may  be  rich  :  But 
rich  men  need  a  charge  ;  they  want  plain  dealing  fit3m 
ininifters,  becaufe  they  meet  with  fo  little  of  it  from  other 
men;  for  lome  flatter  thctn,  others  fear  them  :  God'sini- 
nifters  ought  furtly  to  deal  faiihfully  widi  them,  i.  The 
charge  itlclf,  and  this  is  fetdovvn  negatively  and  affirina- 
tiveiy  ;  both  twofold,  (i.)  The  negative  matter  of  the 
haughiinefs  of  mind  and  fpirit,  is  one  fpecial  fju  which 
gieat  men  are  fubj.dl  to..  When  God  lifts  them  up  by  his 
providence,  they  lift  up  themfelves  by  pride.  There  is  a 
lecret  malignity  in  riches,    when  they  meet    widi  nitn's 


corruption5,to lift  them  up  above  their  due  region;  though 
neither  the  wifer,  the  holier,  the  nearer  heaven,  for  al! 
their  wealth, nay,  perhaps,a  great  deal  nearer  hell  for  the 
abufe  of  it;  yet  ftill  the  rich  think  h.igh,  look  big, breathe 
fcorn,  talk  with  difdain,  forgetting  that  God  "iven  theia 
riches  to  e;:alt  hinr,  and  not  themfelves.  Next  part  of  the- 
negative  charge  is,  That  they  trufl  not  in  uncertain  riches;  \ 
intmiating.  That  the  creaturccoiifidence,  or  inikiug  at> 
idol  of  wealth,  is  the  dreadful  bane  and  ruin  of  lome  rich 
men  :  Their  aftions  fay  to  the  gold,77'<jr^  art  my  hope;  and 
to  the  fine  gold,  Thou  art  my  confidence:  But  the  vanity  and 
finfulnefsof  this  appears, by  the  apoftle's  calling  then)  un- 
certain riches  ;  uncertain  in  their  abode  atid  continuarct; ' 
with  us,  uncertain  in  their  promifes  and  pretences  to  lu.  , 
we  expert  more  from  them  than  ever  we  find  in  thein- 
N'jte,  4.  The  pofiiive  part  of  the  charge  :  {^i.)  To  trufl  )ii, 
God,  the  living  GodjB  bountiful  God  ;  He  giverh  rithes  ; 
they  buy,  they  do  not  give  ;  he  giveth  all  tilings  :  Al!  thr. 
wealth  in  the  world  cannot  buy  a  mouthful  of  nir,  or  ray 
of  light,  if  God  withholds  it.  God  is  the  giver  of  ail,  he 
giveih  richly  all  things;  the  mo(i  iiiiferable  man  canno; 
number  the  rich  mercies  which  he  doth  receive  ;  and  he 
giveth  all  things  richly  to  enfjy  ;  that  is,  he  gives  an  heart 
to  take  and  tafle  the  comfort  of  what  he  gives  ;  he  gives 
not  only  pofl'ellion,  but  fruition.  Riches  can  do  none  of 
thefe  things ;  why  then  fliould  we  truft  in  unartain  richer, 
and  not  in  the  living  Cnd?  5.  Another  duty  exhorted  to, 
and  that  is,  to  imitate  God  in  the  works  of  bounty  :  Tod* 
good.  Rich  men  are  to  make  their  wealth  the  materials  of 
good  works ;  nay,  they  ninft  not  only  do  good  woiks,  but 
he  rich  in  good  works  :  They  muff  do  it  cheerfully,  ready  to 
dijirihute,  without  grudging,  and  without  delay  :  1  hey 
mult  do  it  dilFulively  :  wjlling  to  communicate,  that  is,  to  do 
as  much  good  to  the  community  as  podibly  thev  can,  upon 
principles  of  humanity,  and  upon  principles  of  Chrifliaiiity 
alfo.  6.  The  encouragcmenis  given  to  this  duty,  (i.) 
Thus  to  lay  out,  is  to  lap  up,  and  that  as  in  a  trcafury  ; 
it  is  like  fcattering  of  feed,  in  order  to  an  increafe  and  har- 
veft.  (2)  Thus  to  lay  out  upon  others,  is  to  lay  up  for 
themfelves,  they  have  the  comfort  here,  and  the  reward 
hereafter.  (3.)  It  to  lay  up  for  themfelves  a  foundation  ; 
not  by  way  of  merit  towards  God,  but  by  way  of  evidence 
in  regard  of  ourfelves  ;  a  teflimony  of  our  reconciliation  to, 
and  acceptance  with  God.  (4.)  It  is  a  good  foundation 
for  the  time  to  come  :  All  our  glory,  wealth,  and  fubftance, 
is  no  durable  foundation,  here  to  day,  and  gone  to-morrow, 
but  good  works  are  a  bank  in  heaven:  All  is  depolited  in 
a  fate  hand,  that  we  lay  out  for  God.  (5.)  Ii  fliall  be  re- 
warded with  eternal  life  :  Laying  ttp  for  themfelves  a  oood 
foundation  againft  the  time  to  come,  Sec.  Now  from  the 
whole,  learn,  1.  That  the  wifdom  of  God  has  feen  fit  to 
make  a  great  diftinftion  between  men  in  this  world  ;  fume 
are  poor,  others  rich,  as  God  fees  belt  for  butb.  2.  That 
Come  are  rich,  who  are  not  rich  in  this  world  ;  rich  in 
faith,  heirs  of  a  kingdom,  yet  wandering  in  deferts,  dtns, 
and  caves.  2.  Tliat  there  are  many  who  are  only  rich  in 
this  world:  Look  beyond  the  grave,  and  they  ase  poor 
inen,n)iferable  njeii;  having  grt at  pi^iloTions  in  this  world, 

but 


i.i8 


II.     T  I  M  O  T  H  Y. 


Chat.  i. 


li(if  ■noprovifious  for  the  next.  4.  That  tlie  (rrcat  tlefign 
v.liith  all  mrn,  efpccially  rich  nien./liould  ptirfiie  and  pro- 
fccuie  in  this  life,  m,  how  tJiey  may  in  this  life  fecure  and 
l.iy  hold  of  eterniil  life  ;  Bleil'cd  be  God, it  may  be  bid  hold 
upon  ;  it  is  worrh  laying  hold  upon ;  it  is  life;  it  is  eternal 
Ife.  UiirJ}.  But  how  l!,ould  we  lay  hold  upon  eternal 
life:  Ar.f.  I .  In  our  judgments  :  By  having  them  con- 
vinced of  the  tranfceiident  excellency  of  it,  and  by  having 
them  approve  of  the  ftriclcft  conditions  upon  whidi  it  is 
tendered.  ■;.  In  our  alfedlions  :  by  ftrong  and  vehement 
ifelircs  after  eternal  life.  •?.  In  our  endeavours:  by adi- 
J;freiu  ufe  of  all  means  in  order  to  the  obtaining  of  it,  and 
particubrly  by  doing  pood,  by  beinq;  rich  in  good  words, 
by  being  ready  to  dittribiite,  and  willing  to  communicate; 
for  hereby  (hall  we  lay  up  for  yourfelves  a  gnr.d ftur.daUon 
oga'injl  the  time  /!!-omf,and  at  length  ,/<j)'  hold',feternali-fe. 

20  O  Timothy,  keep  that  which  is  committed  to 
thy  truft,  avoiding  profane  and  vain  bablings.  and 
oppoHtions  of  fcicnce  falfcly  fo  called  :  21  Which 
fome  profelTmg,  have  erred  concerning  the  faith. 
Grace  he  with  thee.     Amen. 

Our  apoftlc  concludes  this  his  epirtle  to  Timothy  with  a 


very  pafllonite  and  pathetic  exhortation  fo  him  :  That  he 
would  maintain  the  purity  of  the  doctrine  of  the  gofpel,  • 
and  preach  that  to  his  hearers, n  voiding  all  idle  fpeculations 
and  philoCophical  niceties,  which  the  heathen phdofopheri 
admired,  Hefpifing  in  the  mean  time,  the  plainnefs and  (im- 
plicity  of  the  golpel  :  And  he  tells  him  farther, that  fome 
Chriftians,  bning  taken  with  this  fort  of  Is.irning, have  cor- 
rupted Chnrtianity,  turned  heretics  arringconcerning  the 
f.iith  ;  to  prevent  whi^h.he  bejjs  for  Timothy  the  grace  of 
God,  to  preferve,  fanftify  and  lave  him.  Ltarn  hence, 
That  in  the  firft  beginnings  of  Chrillianity,  the  philofo- 
phers,  by  pretences  of  great  learning,  were  the  greaied 
dffpifers,  and  the  bittertft  eneniies  of  Chriftianity.  Se- 
condly, That  the  generality  of  them  were  taken  up  with 
mere  ufelefs  quibbling,  flriving  about  v  ords  and  barren 
notions,  inflead  oCnecell'iry  andufefiil  knowledge.  Third- 
ly, That  Timothy,  and  every  tsiniderof  Chrift  withhim, 
"ought  to  preach  the  golpel,  witheut  any  fuch  human  mix- 
tures in  the  purity  and  plainnefs  of  it  ;  and  the  people  re- 
ceive  it, with  a  fimplicity  of  mind, to  beguidedand  directed 
by  it.  Laltly,  That  the  fanctifyiog  and  e(l;iblilliing  grace 
of  God  is  neteilary,  and  indiCpendbly  needful,  to  preferve 
both  minifters  and  people  ftedfaft  inihefaicliof  ihe  gofpti, 
and  to  perfevere  in  their  obedience  to  it. 


THE 


SECOND    EPISTLE    OF   Sr    PAUL 


T  O 


TIMOTHY. 


It  is  generally  concluded.  That  it  was  not  long  be/ore  St.  Paul's  death  that  he  wrote  thh  epi/lfe  to  Timothy  ;  aiiJforue 
think  it  was  the  lajl  epijile  that  ever  he  wrote,  in  ichich  lie  foretds  the  near  approach  cfhh  ozvn  death  ami  v'lartyrdom, 
chap.  iv.  6.  faying,  I  am  ready  to  be  offered  up,  and  the  time  of  my  departure  is  at  hand. 

Thedffign  of  our  ap.Jlle  inthis  epi/lle  is  iiun/old:  Firjl,  to/oravarn,  and  lheril>y/ore-ar7n,  hisdcarfonTimolhy  againji 
thoje  heretics,  andjalfe  teachers,  xuhich  ruerethm  arifingand  creeping  into  the  cbirch ;  and  next  to  excite  him  to  iheut- 
mo/l  carcand  diligerxe  m  the  faithful  difcharge  of  his  office  ;  e.x/torting  him  to  prepare  for  fifferings  and  perfecutions , 
from  his  own  cxantplefet  hcfi.rehim. 

C  H  A  P.     I.  ion  :  Grace.mercy.aH^;  peace  frojn  God  the  Father, 

„        _  ....  and  Chrift  lefus  our  Lord. 

r>AUL  an  apoftle  of  Tefus  Chrift  by  the  will  of       ,     .r        r      v.  r,-       -^i    •    ,  ■    ,    ■ 

r^    f^    J  '  -J-       ,      ',  .,       r  IT       !_•  u-  In  thcfc  verfes,  the  iienman  of  this  epiflle  is  tklcnbed, 

Jl      (»oa  accordincr  to  the  promite  01  ate  which  is  u„  (,;,.,„-   n„  /  u    .1  „    c-  ^  /ji    u     u         r 

.    .        "t,    ^-    '^  ,  ,       ,     ,    ,        J  by  his  name,  Pa;//,  by  the  ofiice,  AM /i/i///.",  by  the  perlon 

;u  Chnft  Jelus  ;    2  To  Timothy  m  dearly  beloved  Uiat  lent  him,  7<-y«x  arj/?,  by  the  end  of  bis  mifiion  to 

preach 


Chai'.  I. 


II.     TIMOTHY. 


9'9 


preach,  the  promt fe  ofl/e;  that  is,  the  gofpel  in  which  the 
proiiiife  of  life  ticnul  ir  coiuaiiied.  Nr,!e  here,  i .  That  it 
is  Cod's  call,  and  not  barely  Gud's  pcrmifrion  :  his  coin- 
inanding  will,  and  not  bately  his  permitiinp;  «ill,  which 
niidt  warrant  a  perfon'i  uiidi-rtakinj];  the  I'ncred  nflice.  and 
prove  him  a  true  uiiiiilhr  of  Jefns  Chrift  :  Paul  an  ap-llU 
by  the  ■wilt  of  Cnd.  z.  That  as  Adam  broup;lu  ihe  fen- 
teiice  of  death  upon  all,  the  proniife  of  life  is  made  to  ui 
in  and  through  Jefus  Chiifl;  fo  that  prornife  of  life  mud 
have  iiiinifleri  to  protlaiin  it,  and  to  preach  thisproinife  is 
their  proper  work.  Clfci  v%,  2.  The  perfon  delcribed.  to 
whom  this  epiftle  is  directed,  and  that  by  his  name,  7imo- 
thy,  by  Iiii  r'-iation,  a  f;n,  by  his  afFeflion,  a  beloved  fnn,  a 
^w7)' beloved  Ion.  ^o:iie  tliiiik  St.  Paul  calls  him  his 
fon  becaufe  converted  by  him  to  Chriftiaiiity ;  others,  be- 
caufe  more  thorouf;li!y  iiiflrufted,  edified,  and  encoura|ied 
by  our  apoHle  :  polp.bly  becaufe  he  was  ^Hirtant  to  him,  a 
to  worker  and  fellow-labourer  v.  ith  him  in  ihe  work  of 
the  gofpel,  and  f^r  iliat  rcafoii  moft  affVflicnatcly  beloved 
by  him.  From  whence  hum.  With  what  fervour  of  fin- 
cere  affection  ihe  minillers  of  Chrifl  (liould  love  one  ano- 
ther, fpenkrefpeclfully  of  each  other,  fecure  the  re])Utation 
one  of  ;:norher  ftrengtlien  each  other's  hands,  and  encou- 
enge  one  another's  hearts  in  the  work  of  God.  We  have 
little  love  fru>m  the  world  Lorti  :  iiowTad  is  i'  that  we  fhould 
have  lefs  one  for  ai. other  ?  Behold  here  how  St.  Paul's 
and  his  afTidant  Tinioth)''s  hearts  were  knit  one  to  another  ; 
like  father  and  fon,  to  the  great  reputation,  as  well  as 
fuccefsful  furtherance  of  the  gol'pel.  3.  The  apoflle's  fa- 
hitation,  in  form  of  a  prayer :  dace,  mercy,  and  peace 
from  God  the  Father,  and  Chriff  Jefus  dur  Lord.  Learn 
hence,  That  all  fpiritual  blcffings  flow  from  God  as  the 
Father  in  Chrift  unto  lis  ;  and  that  no  grace,  mercy,  or 
pejce  ran  be  had  from  God  tha  Father,  but  in,  by,  and 
through  our  Lord  Jefus  Chrift. 

3  I  thank  God.  whom  I  fervefrom  my  forefathers 
with  pure  confcience, — 

Rut  how  could  St.  Paul,  before  converfion,  be  faid  to 
ferve  the  God  of  his  forefathers  with  a  pure  confcience, 
when  he  was  a  pc rfecutor,  and  the  chief  of  finners  ?  Anf. 
The  meaning  is,  1  hat  he  wc-rfliipned  the  fame  God,  and 
theoidy  true  God,  which  his  forefatfiersworfhipped,  Abra- 
ham, Ifaac,  and  Jacob  ;  and  that  he  w  orfliipped  him  in 
fincerity,  according  to  his  lonfcience  and  the  meafures  of 
](glvt- then  received.  Learn  hfnce,  That  the  church  be- 
fore Chrift  had  the  fame  faith,  the  (aice  ohjeft  of  faith, 
and  worlhipped  God,  the  f;im«-  God.  under  the  law,  with 
us  under  the  gofpel  :  1  thank  God,  -Jihwi  ]  fervt  from  my 
fjr  I  fathers . 

—  That  without  cenfing  I  have  remembrance  of 
thee  in  my  prayers  night  and  dav  : 

Behold  here  the  ininifters  duty  in  a  more  fpecial  man- 
ner, to  be  much  in  prayer  one  fiT  another  ;  iliey  ftand 
greatly  in  need  of  this  mutual  help  to  flrengrhen  each 
other's  hands,  and  encourage  one  anoth'  r't  hearts  in  the 
ways  of  God  :  They  (]v>uld  Therefore  without  ceafing,  re- 
member cnc  another- at  the  throne  of  grace.  ' 


4  Greatly  defiring  to  fee  thee,  being  mindful  of 
thy  tears,  that  I  may  be  filled  with  joy. 

OhfiTve  here,  The  vchemency  i:>i  afTeclion  which  our 
apofile  exprefles  towards  Fimothy  ;  he  dc-fired,  greatly  de- 
fired,  to  iee  him,  and  with  the  fight  of  him  to  he  lillecJ 
with  j"y.  .Vc/e,  That  though  we  ni;i(t  love  all  Chriftians 
with  a  fuiccre  love,  yet  may  we  love  fome  Chrillians  with 
a  more  fervent  love  th^n  others;  choice  and  ulVful  Chrif- 
tians, endearing  and  endeared  friends,  may  and  mu'l  be 
loved  above  others  :  1  d-fre  greatly  to  fee  thee.  Sec.  Ch/erve, 
fatther,  St.  Paul  declares  how  mindful  he  was  of  Timo- 
thy's tears;  perhaps  a  flood  of  tears  were  fl)ed  at  their 
lad  parting  one  from  another.  The  beft  of  men  have  a 
propenfion  to  weeping,  and,  upon  occafion,  have  flied  tears; 
l"o  had  Jacob,  Jofepii,  David,  and  Chrirt  binifelf.  'I'ruo 
goiidnefs  promotes  compalTum  ;  good  men  ever  have  been, 
and  are  men  of  tender  ami  tompaffionate  difpofitions. 

5  When  I  call  to  remembrance  the  unfeigned 
faith  that  is  in  thee,  which  dwelt  firft  in  thy  ,;^rand- 
mother  Lois,  and  thy  mother  Eunice  ;  A?id  I  ara 
perfuadcd  that  in  thee  alfo. 

This  is  another  realbn  why  St.  Paul  foearneftly  defired 
a  fiiihr  of  his  dear  fon  Timothy,  namely,  a  remembrance 
of  his  faith,  as  well  at  of  his  tears  ;  which  faith  is  defcrib  • 
ed  by  the  quality  of  it,  unfeigned;  by  the  effect  of  it,  i: 
dwelt  ;  by  tlie  fubjects  wherein,  in  Lois,  Eunice,  and  Timo- 
thy, by  the  order  in  w  hich,  firi>,  in  the  grandmother  Lois, 
then  in  the  mother  Eunice,  and  laftly.  in  the  child  Timo- 
thy. Ltarn  hence,  That  it  is  a  mofl  defirable  and  bkfTed 
thing  when  there  is  a  i\iccenion  of  believers  in  a  family, 
and  to  fee  faitfi  tranfmitted  down  to  pofteriry,  when 
grandmother,  mother,  and  grandchild,  all  walk  in  the 
truth.  Thus  here  :  And  whereas  Timothv  received  the 
advantage  of  a  relicious  education  from  ihofe  two  holv 
women,  Lois  and  Eunice,  weJeam,  That  God  often  blef- 
fes  the  labours  and  examples  of  holy  w  omen,  to  raife  up 
excellent  inftruments  in  liis  church. 

6  Wherefore  I  put  thee  in  remembrance  that 
thou  flir  up  the  yift  of  God,  which  in  thee  by  the 
putting  on  of  my  hands. 

Obferve  here,  i.  St.  Paul's  care  in  putting  Timothy  in 
remembrance  of  his  duty,  though  he  very  well  knew  it  be- 
fore :  Wherefore  1  put  thee  in  rememhrdnce.  None  are  fo 
well  inftrufted  in  their  duty,  but  they  may  and  ought 
foine:imes  to  be  put  in  remembrance  of  what  their  tluty  is. 
2.  The  duty  which  St.  Paul  puts  him  in  remembrance  o.""; 
namely,  to///r  up  the  gift  of  Cod,  -.vhicb  was  in  him,  hy  put- 
ting  on  of  the  spoiWth  hands.  Where  nnte,  v.  What  the 
gift  was  which  he  advife?  fhould  be  flirred  up;  namely, 
the  Holy  Ghofl,  in  its  minifteriil  gifts  and  faiii^iryiiig  graces; 
particularly,  a  divine  power, .whiclidifpofVd  artd  enabled 
]i:m  to  reach  and  live,  to  ad  and  do,  anlVerab'y  to  the 
duties  incumbent- upon  iiim  as  a  minirti  r  of  jefus  Ghrilt. 
1.  What  care  Timothy  muft  take  of  this  gift  ;  namely,  to- 
ftir  ;:  np:  The  v/ord  is  a  metaphor  lAUn  from  fire,  w  iiich, 
if  not  rtirred  up-,  grows  dead,  and  gives  little  heat.  Thev 
thz:  hivs  received  much  grace,  aud  ni.;ny  gifts  iVctn  th" 

hJy 


02d 


II.     TIMOTHY. 


.Chap.  i. 


holy  Spirif,  sniy  yet  hi  waning  to  themfelves  in  ftirring 
Thein  up.     This  rtirring  up  the  ^iu  ot'Gjd  in   riiuothy, 
relpcifts  cither  the  means  ihjt  aw  to  be  uleilin  ordei'  to  the 
duty,  fuch  are,  prayer,  rcadirijr,  mpJitaiion  ;   or  the  duty 
itfelf,  which  coiillftj  in  feeding  the  HkI:  ofGjd,  in  rtjfonn- 
ifi'r  abiifes  in  ilie  church  of  God,  anil  i»  enduring  Iiardfliip 
as  a  jTood  Coldier  of  Jefus  Chrifb.    3.  How  thisgift  wasbe- 
ftowfdiipon  l"iiiio;hy  ;  namely,  bv  putting  on  ot  the  apof. 
tie's  hands,  together  witli  the  hand's  of  (he  prefbytery,  i. 
Tim.  iv.  14.  Authority  and  power  wa?  giveabvtheapoftle, 
the  prefbytery  concurring  as  his  afTilbiits.     St.  Paul  tlid 
not  lay  his  hands  without  the  prelbytery  much  Icfsdid  the 
prefbitery  lay  on  hands    without    the   aponie,  but  he  and 
they  in  conjunt^ion.      From   the  whole,    Irarn,    That  no 
perfons,  elj-ecially  minillers  ought  to  fulFer  the  gifts  and 
grsces  (if  God's  holy  Spirit  to  remain    in  them  unexcitcd 
and  iiiidirred  up  :   Stir  up  the  gift  of  God  that  Is  in  thee. 

7  For  GoJ  hath  tiot  given  us  the  fpirit  of  fear, 
but  of  power,  ami  of  love,  and  of  a  found  mind- 
^  Be  not  thou  therefore  afliained  of  the  teflimony 
111  our  Lord,  nor  of  me  hispiifoncr  :  but  be  thou 
nartakev  of  the  affliftions  of  the  gofpol,  according 
to  the  power  of  God. 

Here  our  apollle   exhorts  Timothy  to  an  holy  courage 
s'lJ  undaunrt'd  refoliition  in  the  execution  of  his  ofBce.  As 
•■\  he  iiad  fail),  "  He  not  difcouraged  by  perfecution  :   for 
Cod  hath  nor  given  ms,  his  meirengcrs,  the  fpirit  of  fear, 
but  of  courage  and  fortitude  ;  fearlefs  we  are  of  the  frowns 
of  inen  :  AUo  the  fpirit  sf  Lve,  love  to  God  and  the  fouls 
of  nien,  which  will  make  the  ininiflers  of  God  indefatiga- 
ble in  their   endeavours  for   the  good  of  fouii :   Likewife 
the  fp;ritofa  lound  mind,  which  enables  God's  miniflers 
to  curb  their  pafjions,  inordinate  luft^,defires,  and  pertur- 
bations of  mind  ;  an  admirable  fpirit,  to  know  when  to  be 
angry  and  fevere,  and  when  to  be  mild  andgentle."  Learn 
hence^That  love  is  the  genuine  principle  of  obedience  and 
ought  to  be  that  frame  of  fpirit,  that   inward  affedlion  of 
iiind.  froHi  uiiPnce  all  ourfervicet  toGod  and  ourneigh- 
■fcour  do  proceed.     Thus,  having  fortified  Timothy  againft 
•    fear,  in  the  fcvemh    vtrfe,  he  next    fortifies  him  againft 
fliame,  in  the  eighth  verfe  :   "  Be   not  thou  afhamedof  the 
t',Him-jr.y  of  our  L'trd  ;  that  is,  of  giving  teflimony  of  the 
gofpel  of  our  Lord,  whether  by  preaching  of  it,  or  fuffer^ 
jng  tor  it  :   Not  to    be  afiiamed  c./  rne  his  prifoner .-   for  I 
do  not  fiifff  r  as  z  malefactor  ;   nay,  be  thou  a  cheerful  par- 
taker of  the  fame   fuffcrings  as  niyfelf,  and  for  the  fame 
caiife  with  mylclf,  according  to   the  power  of  Goil ;   that 
')i,  being  ftrengthtned  with  the  almighty  power  of  God." 
I.eflrn  heiice,  Tiiat  the  miiiifters  of  the  gofpel  are  to  take 
vare  that  itifv  be  always    ready  to  luffer  reproach  for  the 
volptl,  but  that  ihcy  never  nea  reproach  unto  the  gofpel. 
Suifcring  for  Clirid  will  be  Iweet,  if  it  be  not  ijubittered 
.*-y  lir^ning  againtt  Chrill. 

9  Who  hath  favcd  us,  and  called :«  with  an  holy 
caljin;;;  not  according  to  ouv  works,  but  according 
to  his  own  purpofe  and  grace  which  was  given  us 
i  1  Chriil  Jtlus  before  the  world  began.  10  But  Is 
liow  made  manifell  by  the  appearing  of  our  Saviour 


Jcfus  Chrift.  who  hath  aboliflictl  dc?th,  and  hath 
brought  life  and  immortality  to  light  through  the 
gofpel:  11  Whercunto  I  am  appointed  a  preacher 
and  an  apoftlc  ,  and  a  teacher  of  the  Gentiles. 

A=;  if  the  apoftle  had  fa'd.  "  To  fortify  thee  againft  the 
fear  of  thole    perfecutionf,   and   to  arm  thee   againft  liie 
fliame  ofthof*"  reproaches,  which  m:iy  probably  attend  thee 
in  the  -vork  of  the   gofpel,   confider,  that  the  (uid  whom 
tiiou   ferveft  in  this  employment  is  he  that  hith  favcd  us, 
and    called   us   wiih   an   holy   callir.g  :  Called    u-  firfl  to 
Chriftianity,  and  then  to  this  holy  function  of  :hc  niiniftry; 
but   to   neither   of  them   accor«ling  to  the   merit  of  our 
worka;   as  if  we  had  done   any  thing  todeferve  either  of 
thefe  favours  at  his  hands;   but    ficrording  10  his  '.vjn  pur- 
fofe  and pr lice,  fiven  us   in  Chrlft  before  the  -Moril  iag^m  ; 
that  is,  which  froni  all  eteriiity  he  decreed  and  determin- 
ed to  accomplifli  by  Jefus  Chrift  ;   which  graciou-  purpofe 
of  his    is  now    clearly    difrovercil    by  our  Saviour  Jefus 
Chrift's  coming  into  the  world;  ■;«;/'?   hath  akilifhed  death 
and  brought  life  and  intrnartality  to  light  ;  that  is,   made  a 
fuller  and  clearer  difcovery  of  it  by  theRofpel ;   to  preach 
which  Tofpel    1  am  a  -ommiflioned  apoftle,  anil    for  this  I 
fuffer  ;  and  God  help  you,  when  thereunto  called,  to  fuf- 
fer  with  with  me.''     I.carn  hence,  f .  That  God  himfelf  i» 
the  aud>or  of  inan'«  falvation  ;    He  hath  laved  us  :   That 
eftcchial    voction   doth  accompany  falvation  ;  That  the 
Chriftian's  calling  is  an  holv  call'ng  ;   that  it  is  alfo  an  act 
cf  free  and  gracious  favor  in  Cod  to  call  ;  f^ho  hath  faroed 
u<,  and  called  us  luith  an  holy  calling.  Sec-      Learn  further, 
That  God's  purpofe  or  eternal  decree  to    favc  before  all     M 
time,  was  manif^efted  by  Thrift's  .-.ppiaring  in  time  :  Biil     " 
»<ju'  is  made  ma>iif'-fr  hy  the  appearing  cf  our  Saviour  Jefus 
Chrifi.     Ohf^rve  alfo.  The   hippy  cfFeds  of  Chrift's  ap- 
pealing:   I.   To    abolifli  death;   not  to  root  it  at  prefent 
out  of  the  world,  but  to  take  away  its  dominion,  its  dread 
and  terror,  the    whole  power  and  difpofal  of  it,  Rew.  i. 
18.   1  am  alive  and  hm-e  the  keys  rf  life  and  death.     2.   To 
bring  life  and  immortality  to  light;   that  is,  immortal  life 
more   clearly  manifcfted  and  difcovered.     Noteherc,   i. 
That  the  foul  of  man  is  immortal,  and    that  there  isano- 
tber  ftate,  an  immortal  ftate.  which  remains  for  men  after 
this  life;  othcrwifis,  the  juftice  of  God's  providence  could 
not  be  fofiiciently  vindicated  ;  but  upon  the  fuppofal  of  a 
future  ftate  <if  immortality,  it  may.     An   account  of  the 
unequal  providences  of  God  in  this  world,  is  eafy  to  him 
that  belii'ves   the  certainty   of  another  ;  as  good  and  evil 
are  at  prefent  diilerent   in  their  natures,  fo  ihall  they  be 
in  thtir  rewards.   2.  That  the  greateft  difcovery  thaiever 
was  made  of  life   and  immortality  to  loft  linners,  is  made 
by  Jf-fus  Chrift  in  the  gufpel.     Irwai  difcovered,  though 
darkly,  to  the  Old   Teftanient  faints;     but  the  dil'cnvery 
made  of  it  by  the  gofpel,  as  it  was  an  unexpedtcJ  difcove- 
rv,  a  free  aad  gracious  difcoverv,  fo  it  was  a  more  clear, 
more  full,  and  final    difcovery  of  it  :   Chrifi  hath  abcUfhed 
death,  and  brought  life,  ice. 

12  For  the  which caufc  I  alfo  fuffer  thefe  things: 
iicvcrthclefs  I  am  not  afhaincd  :  for  I  know  whom  i 
han-e  believed,  and  I  am  pcrliuded  that  he  is  able  to 

keip 


Chap.  ii. 


II.     T  I  M  O  T  H  Y. 


021 


Icecp  that  which  I  have  committed  unto  him  againfl 
that  day. 

Fir  which  cdu/i:,    that  is,  "  For  the  fake  of  the  gofpcl, 

and  not  as  an  evil  doer,  I  fufFer  patiently  all  aftliiflivo  evils, 

vithinit  ciihcr  fear  or  (hame,  vvuUknowing  in  vviiom  I  re- 

"  I'l-  my  faith   and  hope,   my    truft  and  confidence;    and 

.  !:i\y  believing  ihst  lie  is  able  to  keep  dut  which    I  have 

f  nnmittcd  to  liim,  my  teinporay  life,  yea,    my  eternal 

life,  the  life  cf  my  fotil,   my  reward  in  heafcn  ;   1  have 

.nniittcd    all  unto,    r.nd  dcpofitcd  all  in  God's  hand,  and 

.   .IT)  ("lire  he  ia  both  able  artd  willing,  he  both  can  and  will 

keep  in  fafcty,  that  which  I  have  thus  cornmittcd  to  him." 

."■'.//' here,    I.  That  the  knu\^  ledge  of  God  mull  precede, 

s^o  b;;tbrc  faith  in  (jod.   /  bnw  in  ivi'om  I  have  hAimci!  : 

itii   fees  not  hiin,  in  whom  it    bclieveth,  but  it  knows 

r.  la  \vhiim    it  btlicvtih.      2.   There  iinofuchway    t/> 

Iccyro  the  foul,  as  to  coinrait  it  into  God's  hand;   the  way 

to  m.ike  the  foul  (-.{'ie,  is  to  commit  it  to  liim  to  keep,    and 

.1  in  the  way  of  well  doing. 

1  3  Hold  f.ifi:  theform  of  found  words,  which  tr.oix 
iiafl  lieard  of  inc. in  f.iitli  and  love  tvhich  i.s  in  Ciniil 
Jcfu;-.  14  That  good  thin^  which  was  committed 
untothcc,  keep  by  the  Holy  Ghofl  which  dwcilcth 
in  us. 

By  found  tufrds,  we  are  to  iindcrftand  the  doflrine  of  the 
gofpc!  ;  hy  a  form  of foitml  icorii!,  the  truths  anddoftrincs 
of  the  gofpel  methodic.'dly  difpi  fed  and  digcrtcd  ;  to  hohl  it 
fyl,  is,  not  to  fwervc  from  it  in  the  courfc  of  our  miniftry 
b;it  pertin.^cioullv  toadherc  to  it,  not  pTrting;  with  it  onr- 
fcives,  nor  fnlFcring  it  to  be  adulterated  and  comipted  by 
other';.  This  form  of  fuiiiid  words  fome  take  to  be  the 
articles  of  oiir  creed,  in  the  words  wherein  v\-e  nov.'  have 
them,  probably  the  faine  iu  fenfe,  if  not  in  word'.  This 
■is  called,  ver.  t^..  That  gf.r] ihir^g  which  was  committed  to 
Timothy  to  keep  ;  meaning,  thai  fummary  ot  Chridiaii 
tlodLine  which  was  coramitcd  to  his  care  and  keeping, 
/.r^rw  hence,  l.  That  evangelical  words  are  found  word« 
All  gwfpel-tnuh  is  of  an  healing  nature.  2.  That  a  form 
<lf  found  words,  or  a  methodical  fydcm.of  gofptl-truths,  ii 
very  profitable  both  for  ininifters  and  people.  3.  That 
ibch  a  form  ol  found  words  is  very  faithfully  to  be  retaint  J 
and  very  carefully  to  be  kept  unto.  4.  That  faith  and 
love  are  the  hand.s  whereby  wc  are  to  hold  the  gofpel  truth: 
HAd  ft:jl  ihe  form  of  f:iiud  words  in  failh  atu'l'A-e,  ivhiib 
is  in  JcfiisChriJI.  5.  That  as  Ciirillians  are  to  hold  theie 
evangelical  tmths  fall  in  their  judgments,,  fo  are  they  to 
hbW  thern  forth  in.  their  lives  and  practices  :  Keep  hy  tie 
Ihli  GhiJ}  which  dU'l/c/h  in  us  i  that  is,  the  power  and 
alTiilance  of  the  Holy  Ghoftwill  not  be  wanting  to  our  cn- 
ilcavoiirs,  to  help  our  memory,  love,  and  practice,  if  v,'e  be 
not  wanting  to  qurlclves. 

ic;  This  thouknoweft,  that  all  ihcy  vvhirliaic 
in  Alia- be  turni'd  away  iiom  me;  oiWhoni  are 
Phyj^ellus  and  Hennogencj. 

By /t!l  ill  /1/i'i,  we  are  to  undc:  fiti'.d  vcrv  many,  almofl 
a'],  not  every   indiudual  pcrfjn  :    Souit  think  ihty  were 


teachers  in  Alia,  others  that  they  were  private  Chriflians ; 
fome  that  they  were  his  companions  and  followrrs,  who, 
Avhcn  thcv  faw  him  itriprifoncl,  defcried  and  left  him  ;  and 
paiaicidarly,  Phygelhis  and  Hermonegcs.  Yet,  m/e  here, 
I.  That  he  doth  not  tax  them  of  apoftafy  from  Chrill, 
when  he  acciifcs  them  of  forfakiiig  hitn  ;  it  is  too  har<h  to 
fay,  that  thofc  that  forfakc  a  particular  rider  cf  the  church, 
do  forfike  Chrid  hiinRlf.  2.  In  tliii  he  fays,  AH tbnt  ni'r 
ill  Afia  arc  turned  awny  from  me,  that  lin  may,  and  oft-timci 
Ins  the  major  vote  of  its  fide,  the  generality  go  one  way  an  il 
iifiially  the  wrong  way  ;  fiiiners,  like  fbcep,  rtni  after  one 
another  ;  like  filh  fuimduwn  the  i'ream  together. 

16  The  Lord  give  merer  unto  the  houfe  of  One- 
fipliorus;  for  he  oft  refreflied  mc,  and  was  not  a- 
Ihamcd  ofinv  chain,  17  But  when  he  was  in  Rome, 
he  fought  mc  out  very  diligently,  and  found  vu. 
i3  The  Lord  grantuntohim  that  Jiemay  find  mer- 
cy of  the  Lord  in  that  d«y  :  And  in  how  many- 
things,  he  miniflcred  unto  mc  at  Ephefus,  thou 
kncwefl  very  well. 

Oiirapollle  having  complained  of  many  in  Afia  forfak- 
ing  him,  in  the  day  of  his  fnircrings,  in  the  foregoing  verfc; 
in  this,  he  makes  a  grateful  commemoration  of  the  kind- 
nefs  of  Oncllphorns  towards  him,  who  retrelhtd  him  with 
his  prcfcnceand  relief,  and  was  not  ufhemied  of  his  chain,  of 
his  imprifi>nment,  as  others  were.  Learn,  I.  It  is  no  new 
thing  for  the  mod  .holy  and  imicccnt  fervants  of  Chriit  !o 
fuifer  hardfiiip,  imprifonment,  baniihmcnt,  yea,  even  death 
itfelf,  for  the  fikcof  Chriil  ;  and  when  they  do  lb.  to  liav" 
friends  forfake,and  turn  their  backs  upon  thciTi.  J'rofpfri- 
ty  affords  many  friends,  more  flatterers  ;  but  who  regards 
the  prifoner  in  bonds  r  who  cares  for  looking  upon  the 
dial  when  thefijni-off?  a.  That  not  to  be  alhamcd  of 
the  faints  in  the  day  of  their  fufTeiings,  but  to  own  them, 
and  adminiilcr  to  them  in  (iich  a  condition,  is  acortjiu 
fign  of  a  found  and  finrerc  Chriilian.  Good  Onr.fiphori;" 
IkkI  this,  amongd  other  evidences  of  his  g'-acions  dates  th:;t 
lie  was  not  afliamcd  to  own  a  pcril-cuted  Paul  iji  chains. 
Nay,  he  fearched  for  the  apolUe  very  diligently,  snd  found 
him;  fo  far  he  was  from  Iriding  his  eyc^  from  him,  and 
forfaking  liim,  as  the  men  of  Alia  did.  Ohftrve  nex-,  O-.ir 
apolHe's  fervent  and  affcdlionnte  pravcr  toGod,  nbiindantly 
to  recoinpcncc  this  laboorof  love  in  Oneliphonis  towp.tds 
him  :  I'ird,  He  begs  mercy  for  h.is  whole  houlhold,  -J i e 
Lord  zive  mercy  to  the  ijoiife  of  (JiicfipJ orus.  Note,  I.  Hew 
thankful  the  (aims  of  God  are  for  nicrcics  reccivtd  fiom 
Gixl  by  the  hands  ot  men.  2.  That  aAx  of  Chriltiait 
charity  to  the  fulfcring  fervants  of  Chrid,do  receive  a  cpn- 
fiderabjp  pari  of  their  levarJ,  even  here,  in  the  hearty  21. >i 
afl'e6tionate  pravcrs  of  the  people  of -Ciod  on  thcii  belv.ilt. 
How  well  ilid  it  fare  v  iih  C^ncliphorns  and  his  bmiilvild 
upon  the  fcore  of  St.  Paul's  prayer,  7/  e  Lor'i  //.',iv  ";. /\  ;• 
fic.  next  he  prays  tor  Oncfipliorus  himfelt,  'J  he  Lcrd  '^  ■  •  ■  / 
thitt  he  may  f lid  mercy  of  the  Lordrnih^l  day  ;  that  i^,  ia 
the  p,reat  day  «>f  judginenl.  Learn  \\<in'rs^  i.  That  ihc 
holifil  of  rneii,  and  bell  of  faints,  will  ibiid  in  need  of 
mercy,  much  ineny,,  when  thev  Hand  b- ti-re  God  at  liie 
{jrci.i  d.iy.  2.  That  the  merciful  Chriftiaiu  which  has  ■ 
6  \  .here 


922 


II.    T  I  M  O  T  H  Y. 


Chap,  i; 


here  ihrwn  mercy  to  the  minifkrs  and  members  ofjcfus 
Chrlft,  m.^y  expcil  and  ihall  fiiiil  mcrCv  in  ihat  djy,  w  lu-n 
th^y  ft.iiid  ill  ncal  ot  mercy.  The)  that  iliew  mercy  in  the 
evil  day,  (hall  certainly  finil  great   mercy  in  the  great  day  : 

C   A    A   P.       II. 

Our  afi  pif  in  tkii  clujpUr/irfl  exhorts  Ti  mothy  to  iJieprac- 

i  ■■■ff  •  his  fucred  fuiidt.m;  and 

"  V' /(.•■ ;.. ..      > ...  ../■.•:, .j jinsiviuch  tcndcrlkeof- 

:^f  a  l<i{hof>  obnoxious  to  caifiirts  and  his  pnjhn  lo 
to.nrfnpt. 

TIIOU  tlicrcfnre  my  Ion,  beflrongin  the  grace 
th.u  is  in  Chrill  Jclus. 

St  P.iiil  havinn  acquainted  Timothy  with  the  hard  t'un^s 
nlsich  he  had  fnftltcd  tor  the  t^ofpel  of  Chiilt,  add  wi  tild 
informcvl  him  how  many  liad  flinched  lor  tear  nf  fiiffcrin^, 
ibrlakinij  hiin,  andthccanfe  ot  Goii  dct ended  by  him  ;  in 
this  verfc  he  exhorts  Timothy  to  courage  and  holy  rcfolu- 
li'in  fir  Chrift  :  T'Ai.v  therefore.,  viy /on,  be  Jirong  hi  the 
griu-f  tlal  is  in  (jhri/l  Jcjuf :  That  is,  when  others  (hew 
piiillaiiiniiiy  and  cowardice,  do  thou  fliew  thyfelt  a  ilrong 
and  vylant  man, not  affrighted  at  the  dangers  that  tlircatcn  in 
pnblilhing  and  deteniiiiiij  the  gofptl  ot  Jel'iis  Clirill.  Be 
llron;;  in  ihc  grate  otCtiriil  ;  that  is  in  the  y^ofpei  ot  Chrill, 
which  Contains  a  diiVovery  of  ihc  riches  of  his  ^racc,  or  be 
ftiomj  thrnuiih  the  influences  of  the  grace  of  ChriTt.  A'ofe, 
I.  Thar  as  all  Chriltians  in  general',  fo  the  miiuilers  of 
Chrill  in  particular,  do  need  courafj;e,    Thau,  my  /on,  be 

Jirong  ;  nothini'  he  do.-s,  but  is  an  a(fi:  of  valour,  all  duties 
a  re  attended  w  iih  diiiiciilties,  which  put  the  Ciirillian  upon 
difpulinc'cve-y  inch  cf  his  way  ;  they  are  only  a  itw  gal- 
l«nt  fpiiit.  that  dare  take  iitavcn  by  llorm  :  And  the  mi- 
Jiiiters  of  Chrill  do  meet  wiih  more  difficulties  than  other 
men.  leiirn,  2.  That  our  (Irength,  both  as  Chriftians 
ind  3.S  niinilicrs,  lies  in  Chrill,  and  not  in  oiirfetves  :    Be 

J!rong  in  ihe grace  tkiil  is  in  Chriji  yi/:is  :  The  ftrcngth  of  e- 
very  fiini,  yea,  of  the  whole  holt  of  faints,  lies  in  the  Lord 

of  iiOltii. 

2  And  the  thin;Ts  th.it  thou  h:.ill  heard  of  nie  a- 
irio)]^  inany  winielTes,  the  fame  commit  thou  to 
fjiihiiij  infn,  who  fhall  be  able  to  teach  others  alio. 

A  ftCond  charge  given  to  Tiinoihy  is.  To  lake  fpecial 
care  that  the  doflrine  of  thegifpel,  and  the  precepts  of 
holy  living,  which  he  had  heard  St.  Paul  deliver,  in  tiic 
prefeiice  of  many  witnclfes,  fltoidd  be  handeil  down  and 
tranfmittcd  fo  men  of  great  fidelity  and  ability,  whom  he 
was  to  ordain  and  impowcr  to  teach  it  unto  others. 
Where  «£/<•,  1.  A  direction  given  to  the  guides  and  gover- 
nors of  the  church,  how  they  ought  to  man.nge  themfcKes 
in  the  ordiiniion  of  the  minifferial  office  :  This  office  is  to 
be  committed  unio  fnitl/ul  able  men  \  many  may  be  ufcful 
inihc  cli'.irch,  that  cannot  be  excellent,  bui  he  that  isun- 
f.I'.hful,  is  only  fit  to  make  atiuilts.  2  That  fuch  as  have 
the  j;ofptldepcUKd  with  them,  inay  and  ought  to  depofite 
it  with  others,  and  they  withother-,  to  the  end  of  the  world, 
thereby  to  prevent  all  irnovati.ns  and  diver  litics  of  opinions 
in  r"£tters  of  religion. 


3  Thou  tKeicforc .endure hardncfs,  asa  goou.^  1- 
dier  ofjefu.s  Chrifl.  4  No  man  that  warreih  cu- 
tanj^leth  hiinfelf  with  the  affairs  of  this  life  ;  that 
he  rr.ay  plca'e  him  who  hath  chofen  hiin  to  be  a  f'oi- 
dicr.  5  Audita  man  alfoftnve  for  the  maftciics,^./ 
is  he  not  crowned  except  he  drive  lawfully.  6 
The  hufbandir.an  tiiat  Libourcth  niuft  be  firii:  par- 
taker of  the  fruits.  7  Conhder  what  I  fay  ;  and  th. 
Lord  jjive  thtcunderllanding  in  all  ihin-s. 

S.ill  we  find  our  apofllc  prcfcciiiing  the  qrent  afd  pcrcr  ' 
dcHgii  of  this  cpidle,  which  is  to  direct' Timo'hy  in  tl 
faithful  difcharjeof  his  ofTice,  as  a  minifler  of  il;e  gofVe!, 
and  particularir  to  prepare  for  futferings,aml  to  inure  Kim- 
felt  to  hardlhip,  and  to  encounter  with  diiTicuhics  and  dan- 
gers: Hence,  he  compares  him  to  a  foldier,  to  3  wreftlcr, 
and  an  hulbandman:  (i.)  To  a  foldier:  Endure  htrj^e/t 
as  a  gooii/fldicr  cfje/us  Chri/l.  learn  hcjire,  1  hat  every 
faiihtnl  utiniHeris'a  fpivitiial  foldier,  warring  \indcr  Jc'tis 
Chrift,  his  Captain  and  chief  Commander  :  Mult  the  U' - 
dicr  be  calKd,  and  do  all  by  ccmmilTlcn  r  fo  muft  tl . 
miniller.  Muft  the  foldier  be  armed,  trained  up,  .wddifci- 
plincd,  and  made  fit  for  fervice  r  fo  mult  the  minifter. 
Mull  the  foldier  Ihun  no  dan^^tr?,  flick  at  no  difi^tultie.<;, 
pafs  through  thick  and  thin?  Mull  he  ufe  allowed  weapoi:s, 
appoved  ainvnir  of  ids  generafs  dirtcling,  not  ot  his  ow  u 
inventingf  all  this  muft  the  minifler  be  and  do.  In  a  word, 
muft  the  fold  cr  picafc  him  that  chofc  him  to  be  a  foldier, 
and  in  order  thereunto,  not  o.tangle  hiin/clf  ui/f.  ihe  affairs 
of  this  life  ?  Such  a  hfe  of  frcidom  from  incumbrance  by 
fccidar  affairs,  fhonld  the  minifter  of  God  dcfire  and  cn- 
dcavi.ur  after.  St/h'iers  niufl  be  as  free  as  may  be  from 
diflradtions  ;  a  foldier  that  fit;liis  in  fetters,  fights  there- 
after ;  he  mud  put  fiff  his  fc'i"crs  before  he  puts  i  n  his  ar- 
niour  ;  the  rninifler's woik  lies  in  theaffairs  oftheothtr 
lite  :  Now,  he  that  is  entangled  in  she  aflairs  of  this  life, 
Mill  do  little  about  the  affairs  of  the  next.  He  mwrt  silo 
pleafe  his  Cap'ain,  not  pleafc hiinfelf,  his  appetite,  his  pii'  c 
his  coveioufnclV,  much  lefs  niufl  he  pkafe  the  enemy  he  i.. 
to  fight  aj'anilt,  the  devil,  the  world,  and  the  ficfh.  Again, 
2.  The  niinilter  is  here  compared  to  a  wrcftler  :  If  a  man 
Jirivefor  the  mafery  ;  that  is,  for  the  prize,  the  garland, 
the  crown,  at  the  end  of  the  race,  he  fliall  be  crowned,  if 
he  Ihives  lawfully,  if  he  runs  fjdrly,  according  to  the  luies 
of  the  game,  snd  pcrftvores  finally  till  he  cones  to  the  end 
ot  the  goal.  Thus  muft  the  minUkrs  of  the  gcfpcl  thrive 
for  the  cron  n  of  life,  by  putting  forth  all  their  flrength,  ex- 
erting their  utmoil  endeavours  \  Inch  as  are  now  wreflKis. 
fhall  erelong  be  conquerors  Laftly,  Timothy,  and  all 
with  him  in  the  work  of  the  gofpcl,  are  here  compared  to 
hufbandm.cn:  As  ihe  hufbandmanmuft  firft  toil  and  labour 
before  he  can  partake  of  the  fruits  of  the  earth,  he  mult 
pluuugh  and  low  before  he  can  reap  and  gather;  fo  muft  the 
niiniller  of  God,  by  a  laborious  diligence,  cidiivale  and 
improve  the  people,  before  he  can  hope  to  reap  that  great 
fruit  and  bcneht,  by  gaining  and  converting  of  fouls  to  • 
Christ.  God  will  regard  no  minifiers  but  the  labori.jus 
he  will  ntvcr  dignify  drones  in  the  church  triumphant. 
Fanhcr,  by  comparing  Timothy  to  an  hufbandman,  he 

•  '        i.^Iima;l.s 


Chat,  h. 


II.    T  I  M  O  T  II  Y. 


923 


imates  'o  him  his  duty,   not  to  be  difcmiragecl  if  he  doth 

!  reap  fruit  patienily  ;  the  Iced  fomctimes  lies  under  the 

c1<kIs  lone  before   it  does  appear  ;    we  miift  not  dcfpair  of 

men  too  foon.     And,  la(Uy,  By  comparing  Timoihy  to  an 

hufbandman,  hefeems  to  iniimate,  that  lie  was  to  be  (uf- 

tnincJ    and   niain'ained  bv  thofe   for  whom   he   laboured. 

Thus    havini-'  l.iid  Timoihy's  duty  before  him  mider  the 

Ltaphor  of  "a  foklier,  a  wre(tler,  and  an  huftandnian  ;  he 

unfcls   him  to  confider  V'hat  lie  had  faid    imto  him,  and 

ires  of  Ciod  to  t-ive  him  a  rii;ht  uiiderftandini,'  and  found 

li»ment  in  all  thini^s  ;  intima' in?,  that  ihcy  that  will  have 

^\  word   and  good  coiinfel  blcllcd  by  CJod  to  their  un- 

rrtandin?  and  plaice,  nnill  ponder  upon  it,  coni.der  of 

,  and  duly  apply  it  to  themrclvt-s  ;   CcnfUirwhat  Ijny,  and 

c  L'.rd  give  thte  umlerjltmding  in  all  things. 

8  Remc.nber  that  Jefiis  Cliria  of  the  feed  of  Da- 

vil  was  raifedfrointhe'dead,  accordin,^  to  my  i^ol- 

pel:   9  Wherein  I   fuiF.T  trouble  as  an  eviI-docr, 

rum  unto  bonds;  but  the  word  of  God  is  not  bound. 

O.ir  apoftle  having  in  the  fdre^roing  verfes.  exhorted 
Timoihy  to  patience 'and  confbncy  under  fnftcnns,  comes 
row  tonirca;  him  as  to  the  matter    and  fubjeaof  preach- 
in3,    particularly,  .hat  h.e   infia  upon   the  incarnation  and 
rcf.irreaion  of  our  Lord  Jcfns  Chriil  :   Rememherilwtjejta 
6V-/-//?  xvas  the  promifcd    M.  fllas   if  t'-eJcfJ  r.f  D.n-ii,  not 
of  Jofc-ph.       Timothy  is  here  called  upon  to  aticrt  the 
incarnation  of  Chrift,  their  beinjr  fome  heretics  which  oid 
very  early  deny  the  truih  i.f  his  human  nature,    as  the 
Marcioniies  and  M.^nichees  ;    a-  there  were  others  that 
denied  the  reality  ot  his  divine  nature,  particubrly.  hbion 
and  Ccrinthus.       Secondly,    he  calls  upon    Tiinothy  to 
preach  and  profs  the  doa,ine  of  Chvift  s  refurrcau-n   al  o, 
both  becaufe  upon   that  depended  the  great  cyidcnce  ot  his 
di.mity,  that  he    was  really  G-d,  (his   refurreflion  by  his 
o^vn  power   declared  him  to  be  God,  Rom;  ..  4.)  ^ihI  atfo 
bcvuirfe  up«.n  that  depends  the   confolation  and  la  vation  of 
ailbelievcrs.     Remember,  and  frequently  inculcate,  that 
Chriil   was   railed  from   the  dead,  aaorcI'Mg  n  my  gcjpel  ; 
that  is  according  to  the  gofpel  of  Chrift  preached    by  me. 
Chrirts  incarnation  and  relorrcaion.    are  truths   much    to 
be  preached  and  incukatfd  by  minilU-rs,  and  frcqiicn;ly 
remembered  and  thoronohly  conf.dered  by  their  people.    It 
"f^.lhMvs   mtrfin  1  jnffcr  trouble  as  an  tinUofr,  men    unti 
'    ;  hut  the  icorJ  of  Cod  is  ml  huml ,  that  is.  for  which 
;.  and  for  preaching  whiJt  refurreai.^n,    I  fufter  as  a 
criminal  and  reputed  maUfaaor,  yea,  I  fr.flVr  to  that  <!ogree, 
.hat    I  .m  bound  «ith  chimin    for  preacnm?  Jefus  and  t.ie 
refurrcaion:  But  the  word  cj  Gw/  i<  v;t  h,wd ;  though 
they  have  reltraincd  me,  they  cannot  rcftrain  that_ ;  that  is 
h  Je  and  at  liberty  ;  when  thbdifpenfersot  it  are  in  b.^r.cls- 
,'.  -t  '■      i's  free  conrfe.     Le^'h,,,  1  hat,  the  preacher^  H  ,..e- 
.  ,,  . ;       ve!  from  the  beginning,  met  with  threat  j. 
i!;n.,   ;'    v    have  fi^Jfircd  tr.utle    <ts   nH-.a.-rs  ,,.e-,-^:^ 
!>  ■!  '      ■   Th  It  ••hf  pi.  rfcCuiion  (^f  preachers  (v  th  not  Imitrcr 
the  p'roiJrLf  and  KlJ^riy  of  »he  word;  >Ahcn  mimi|crs  are  ui 
prir!.r.,    the  wo.d  may  have   free   pi<ra£C,  nr.d  lu.ly   men 
rejoice  at  its  libtrtv,  nr.der  their  ov.  ,1  o  n^.Kn'uit  :    Yea, 
tlic  providtnc^cf  God  tb  order  d  r ,    ie.  Ad.  the  ba.  ti.at 


St.  Paul,  evcndurine  his  imprifonmcnt,  preached  the  word 
with  all  boldnefs  ;  'his  conhnement  ha.l  cauftd  ihc  gnfprl 
to  fpicad  in  Rome.  TThus  God  out  llioois  Satan  in  his 
own  bow:  He  thinks  when  he  has  the  mkiifters  of  God  in 
prifon,  he  has  done  his  work,  but  God  over-rules  ami  cauf- 
cs  their  imprifonment  itfcif  to  fall  out  rather  to  ihe  fi>rther- 
thcrance  of  the  gofj-.el  ;  I  fnjf  r  5}nds,  fays  the  apoftle,  l>ul 
the  zvord  cf  Gcd  is  not  bound. 

10  Theiefore  I  endure  all  things  for  the  e'ecls* 
fakes,  that  the^'  may  alfo  obtain  the  falvation  which 
is  in  Chnft  Jefus,  with  eternal  glory.  11  It  is  a 
faithful  faying;  For  if  we  be  dead  with /iiw,  we 
fliall  alfo  li've  with  liivi.  1  z  If  we  fuffcr,  we  Ihall 
alfo reion  with  him :  If  wc  deny  hhn,  he  will  alio 
deny  us:  13  If  we  believe  notj^^c^he  abidcth  faith- 
ful :   He  cannot  deny  himfclf. 

.  St.  Paul  having  acquainted  Timothy  in  the  foregoins; 
verfes  with  his  fuffcrin^s,  even  unto  bonds,  here  he  lets 
him  umierftand  and  kn'ow,  why,  and  for  who's  fake,  he 
did  fo  cheerfully  endure  all  thcfe  thint;s,  namely, /a- //v 
elcrfs'  fake.  Thou(;h  the  reft  of  the  world  rejeatd  the 
gofpel,  vettheelea  wQuld  be  confirm.cd  by  his  cxamp'c, 
and  obtain  that  falvation  which  in  and  ihrouyh  Jt  lus  Ciinlt 
was  oifered  and  tendered  to  them.  Here  «'.//-,  1  hat  tiiere 
i^  a  certain  ekaion  of  Gtxl,  which  hath  inlidlibly  chofui  to 
falvation  all  thofe  whom.ike  theircalling  and  clcai.^n  lure, 
by  perfeverance  in  holinefs  and  pood  words.  2.  I  hat  the 
faithful  minilters  of  Chrift  do  think  no  fuflerings  too  niuch 
or  too  dear,  tar  the  fake  of  God's  tka,  (lor  the  I  ke  of 
believing  Chriftians,  who  are  a  chofen  genera'ion  (f .  that 
their  fufferings  may  hut  further  their  eternal  glory,  happi- 
nefsand  falvTtion.  To  encourasje  yet  again  toapa'.ient 
endurinpall  forts  ofaffliaions,  he  a  (hire  ^  Timothy,  that 
if  we  be" rendered  conformable  to  Chriil  in  hi-  fufk-rincrs.ue 
ih;dl  be  allb  in  his  crlorv  ;  If  w  fi'ff.rfor  him  ivef}>nl!  ragn 
ui!hl.ym  ;  if  we  he^h-ad  with  him,  de-id  to  !.n,  and  dcati  to 
the  world,  wc  Ikdl afo  Hie  with  him,  in  contonnity  to  Ins 
refurrcaion:  But  if  fur  fear  of  fi  ftcring  wc  difown  him, 
he  v\  ill  a'fo  deay  us  ;  if  we  believe  net,  it  wc  be  unft.rhiul 
and  forfake  him,  yet  he  will  be  true  to  his  word,  he  wdl 
n»t  forh.ke  his  ovvn  csufc,  but  make  go<Hl  hi-  tlireaiemug  ; 

his  own  veracity  ftaiids  firm,  and  is  as  much  eBgi '  '■■    -  :- 

ecutc  iho  ihreatening,  as  to  fulhl  iht  pionnlc. 

14  Ofthefe  things  put  thnn\n  remembrance, 
charging  ^/tfffi  before  the  Lord  that  they  Rrivc  not 
about  w'lnds  to  noprdlit.  hiU  to  the  i'ubverting  of 
tlie  hearers.  16  Siudy  to  fliew  thyfelF  appt^oved 
unto  Odd,  a  workman  that  ncedeihuot  to  he  alham- 
.     '    '     dividing  the  word  of  truth. 

,  c   I,  The  excellent  advice  which   St.   Paul 
fimoihy,  t  >ail  the  minilleis   of  the  church,  and 
1,1  ;:i:  .ijClui-      ■    ■  :chcsf^r  an.i   n- ar,  ihat  ".hey  Ipeiid 
not  ihcir   tiir.  tcs,  that  tliey  contend  not  about 

xv.-.t's  whkh  iijvc  110  lendtncy  to  muke  men  either  wifur 
or  Ixitcr,  but  fei'velonW  to  violate  the  laws  of  charity,  :ind 
ca-nfe  men  to  wVangk  e'teriK.lly,  and' p.rfeciitc  Oi.c  ancthcr 
6  A  2  "-'''^ 


9H 


II.     T  I  M  O  T  H  Y. 


Chap.   ri. 


^vilh  lurJ  names  and  charaflcrs  of  reproach.     Here  no/r.i. 
What  ihofc  thiiiijs  arc  which  ought  not  to  be  matters  of 
Cintcii'.ion  among  Chrillians;  namely,   i.  Such  things  in 
which  wc  ditftrfrom  each  other,  rather  in  words,  ih;in  in 
fenfe  ;  ofi-iimes  opponents  mean  the  fame  thinps  but  dilTer 
only  in  the  way  and  manner  r.f  cxjirtlTim.     2.  Such  ihi:igs 
as  lend  to  lialeor  no  profit,  ciiher  as  to  eJificaiion  in  faiih 
in  hn-e,  or  in  pra^Hical  !;.x!lini.fs.      Ol/trvr  Mo,  thcapuflits 
argumcnr,  why  wc  fliould  not  contend  about  thcfe  ihini^s; 
h.caufc  they  tend  to    beget  (hitc  and  cnnfcntim  amonc; 
Chriilian?,  by  dividinj  tliem  into  faflions  and  parties,  and 
aifo  tend  to  the  fubverlion  of  the  l-.earcrs,  caiifmg  them  to 
doubt  of  the  truth  of  the  faith,  about  which  the  contend, 
ing  parlies  cannot  agree  ;  a'urge  them  therrfin  that   tkct 
ftrr,t  hot  al'iut  vjords  cfmfr'.ft  but  to  the  Julverlliig  cf  tie 
hearers.     0!-/irve  next,  Tlie  foleir.n  cliargc  !,'ivcn  to  rinio. 
thy,  as  to  the  matter,    manner,  and  methoif of  liis  preach- 
ing ;  that  the    matter  of  it  be  the  word  cf  truth,  the  pure 
Word  of  God,  that  it  be  divide  J  rightly,' to  f:<j>:ry    one  liis 
portion,  to  every  ht.-.rer  hii  dr.e,  methodizing  and  dilhi- 
buiJng  truth,  as  God  woidd  have  it  ;  terror  to  whom  terror 
is  due,  comfort  to  whom  comfort  beltmgs.      The  orii^inal 
word  rend:  red /vV/.//v  to  divide,    fome  think  a    facri'hcial 
word,  allikiing  to  the  riijlit  dividing  of  the  facrifice,  wliich 
T^'3S  raid  upon    the  altar,  feparatitig  the  yrecions  from    the 
viic,  and  Itveting  the  part?   wliich  were  not  lo  be  offered 
from  ihcm  thai  were,  and  cutting  out  the  facrifice  in  foci) 
ni-inner  as  all  had  ihcir  fiiare  in  ihcm.     As  if  St.   Paul  had 
faid,  "  Sillily  not  for  the  applanfe  of  men„biu  for  the  ap. 
piobaiion  oi  Vm\,    as  becometh  a  good  workman,  -who 
necJdh  not  lobe  alhan.ed  cf  his  work,  whoe%er  hxjksupcn 
it  ;   but  kt  thy  preaching  and  llvinc;  be  ftraight  andconfor- 
'     mcble  ti)  ihc  gufpcl,  and  thtis  ttudy  to  fhew thvfclf  approved 
o\  God."     Ilcnce  learn,  Tliat  alihoiigh  curioiis  and  u:ipro- 
fiipble  iiifljng  wiih  words  in  a  pulpit  be  vain  and  finfui.vet 
iiis  the  part  (.fa  Ikilhii  teacher,    to  order,    methodize  and 
dilliibnte    truth  in  its  proper  {ilace,  and  give  every  hearer 
liis  pail  and  portion.. 

J  B  IJxit  l7)iinpiofane  nndvnin  babliirgs;  for  they 
wii;  iiicreale  unto  more  un^odlincfs.  17  And  their 
word  will  cat  as  doth  a  c;!nker:  Of  whom  i,s  Mvmc- 
neusaiidPhilctus;  1.8  \^'haconcerninfr  the  truth 
hnvceiied,  faying,  That  the refurrection  is  paflal- 
ready  ;  and  overthrow  the  faith  of  foine. 

St.  Paul  having  now  finiflied  the  exhoriatory  part  of  this 
chapter,  and  acquainted  Timothy  what  he  would  have  ]u"m 
praclife  and  do,  now  comes  to  adehortation,  advilinc/  l,iin 
what  he  woidd  have  him  avoid  and  fhun  ;  and  herc°  fiifi' 
he  bids  \mx\ /hull  prof :me  and  ijain  babli n^s  ;  the  vain  bab- 
Jings  of  the  Heathen  philofophers,  and  the  profane  notions 
of  heretical  and  llducingieachcrs,  particular!  v,  the  Gnoftics 
the  fullowers  of  Sinion  M^^us  and  iVknandcr,.  who  were 
gulliy  of  an  apoilafy  from  Cl'.riilianity,  by  ligriiingthcrefur- 
recliou  into  an  allegory:  afiiiming,  that  ihc  reftuTedion  of 
the  fold  to  piety  and  virtue,  wasihc  only  rtfurre^ion  to  be 
rxpe(fled,  difowning  the  lefurrtdion  of  the  body,  and  alert- 
ing, that  the  fiefh  was  unfit  to  rile.  Obferi.e,  fecondly, 
The  nature  of  erroneous  dodlrinc  declared  ^  ii  is  ofatitvour- 


ing,  fprcadin?,  and  deflroyins  nature,  their  \icrdiV.iil  ect 
ai  doth  a  gmt^rene.  J^^uJI.  llow  doth  a  ^.TOiTtne  eat  ? 
Jl'r/.   It  eat",  fpecdiiy,  ii  eais  incurably.  ■  ■■r.-Uy,  a,- 

it  is  well   kno^Ml  the  ganj,rene  di,ih.     .'^  \>  hat    ii 

it  that  licrefies  car  i>    ".y,-//.   Faith,   peac^  .ic is  :  fo 

^f^^c,  they  ovtrtlrow  tie  Joilh  nff^we,  «;,,,,..,,  .  1  ■i- lenre 
titig':dlinejs.   :^,.ejl.  How  co.rnt*  it  i.ipafs   that  tiiev  lo  eat  ? 

.rf-y.   The  fpieuding    'nd  [ ■'■    ;   of  hu  . ."  \  ■■       ' 

afcribed  pariiy  to  the  fu';ii  :  ivity  <.\  i. , 

to  the  curiofnv  and  fimpL-.i)  I  !  i!,c  ,., 

the  jurtice  of  G  nJ.f  ir  the  manildl;:;.  ,  :, 

cere,  and  tic  •j5uniuimeut  of  thoiclhat  icceivc  not  iiie  truth 
U3  the  lore  of  it. 

19  Ncverthelefs  the  Foundation  of  God  Handetb   §1 
fure.  havirtr  this  feal,  the  Lord  knowtlh  them  that 
are  Ills;  and,  Let  every  one  that  naine'h  the  name 
of  Chnft  depart  from  iniquity. 

As  if  our  Apoftle  had  faid,    "  Notwithflanding    that 
Hymeneiis  and  Philetus,  with  other?,  are  fallen  awav,  nc- 
verthelefs we  know  that  the  foundation  of  Gcd,  hi.s'  holy 
covenant,  flandethfiim  and  lure,  haiing  a  feyl  annexed  to 
It,   (as  ufually  contr:,as  havtf,  w  hereby  two  panics  do  ob- 
ii|;e  themfelvts  mutually  10   each   other,)  which    feal  on 
God'.v  part  has  this  hnprefsor  infcripiion,  Ihe  Lord hwweth 
them  that  are  /v.r  ;  and  on  cur  part  is  written.  Let  every 
one  Ibat  naineth   the  name  cf  Cljrijl  depart  fr-.m  iniquity:' 
Z.<.v/r«  hence,   r.  That  the  covenant  ol  God  made  with    us 
in  Chrift  Jefus,  is  a  firm  and  furc    fotmd.i'.icn  to  build  our 
h.-pes  of  perfeverance  and  eternal  life  upon  ;   Ihe  hundaliin 
oj  Gcdjiandeth  jure.     2.  Thai  the  covenant  (accordina    to 
Lie  nature  ot  the  covensntsj  is  cendi-ional  ;  on  Gcds  part 
proniiling  aflifta.ice,  acceptance,  and  rewards;  on  cur  part* 
a  departing  from  all  iniqniiy,  :;nd  an  ohHgatifn  toihe  love 
and  practice  of  all  hcJinefs.     All  that  mske  a  profillion  of 
Chriftanity  ought  to  take  efpecial  care  that  their  lives  may 
anfwer  their  lighr,   their  praflices  correfpond  wi.h    their 
profefiion  ;  Chnnianity  being  not  a 'fpeciUaiive  fcience  but 
a  practical  art  ot  holy  livino..  ' 

CO  But  in  a  great  houfe  there  arenotonly  vclTelst 
of  gold  and  filvcr,  but  alfo  of  wood,  and  of  earth- 
and  lome  to  honour,  and  fome  to  dilhonour.   2ilf 
a  man  therefore  purge  himfeif  from  tiiefehc  Ihalj  be- 
a  vclfel  unto  honour,    fanaificd  and  meet  for  the 
mailer's  uic,  aiui  prepared  unto  every  good  work.. 
Our  aponie  had   told  iis  at  ver.  17,  and  i8.   of  certain, 
nercucs   luchasHymeneu3  and  Philetus,  v^hofc  do£frines 
clid  eat  IiKe  a  canker  or  gangrene  :     he  tells  us  here,  ih.t  it 
IS  not  to  be  wondered  at,  that  there  fhould  be  fuel,  pcrfe.ns^ 
in   the  church,  becaufe  the   vifible  church    is  God's  Prtat 
houle  :     ]\ow  it  is  no  unrommon   ihing  in  treat  men's 
houfes,  to  have  vellcis  cf  all  forts,  fome  .d  «ocd  and  earth 
others  of  gold  and  fiivcr.   fome   to  ),onourable  i.fes.  anj" 
""TAt  '.«'*'•  lont^'x-^J^'c,   In  like  manner,  it  is  in  the  church 
of  Lhnd,  there  Anil  be  a  number  of  orihcdox  ^nd  2V0  of 
heterodox    Chriaians..    hypocrites  and  fincerc  Chri.lians 
He  adv.les  Timothy  therefore,  not  to    be  fcandali7ed  at 
ihem,  but  to  pu.-£o  himfelf  from  them,  to-kiep  hin/felf 

pure 


ClIAP.    HI. 


ir.     T  I  M  O  T  H  Y. 


S^t 


pnre  from  fiertfy  and  impiety:  hereby  he  woi;!!!  tnaiiifefl 
hi'iiftlf"  to  boa  vel'el  unto  \\or.n\n,  fnnfiif^cJ  (ind  meet  for 
the  ?ii(i/irr's  "fe  ;  that  is,  for  (he  fervicc  and  glory  vi  Go<l. 
and  (lifpcifrd  for  everv  s^ood  work.  Learn  hence,  Tliat  all 
Ckiiftijns,  hut  efpecially  the  ininiftcrsof  Chrift,  ought  to 
h:-,  like  ooiilccratcd  vedVls  rf  the  tcm|)lc,  dedicated  and  fi't 
apart  for  our  Lord's  tfpecia!  ufc  and  fervice  ;  we  arc  not 
only  v'itli  other  Cnriftians  dtdiratcdby  ba^jiifm,  but  con- 
fccrated  at  our  folomn  ordination  :  fo  that  tlierc  h  a  fucrcd- 
nefs  upon  our  perfons  :  And  to  proflrnte  ourfclves  to  any 
liilt,  is  a  greater  profanation  thin  BeHhazzar  was  guilty  of, 
when  he  deiecrated  the  holy  vcflclsof  the  teinple. 

22  Flee  nlfo  youthful  lurts  :  Rut  follow  righte- 
oufncfs,  faith,  charity,  peace,  with  them  that  call 
oia  the  Lord,  out  of  a  pure  heart.  23  But  fooli/Ii 
and  unlearned  queflions  avoid,  knowing  that  they 
do  gender  ftrifcs. 

Still  onr  apoftic  proceeds  i.i  his  holy  cautionary  dircc- 
ticns  to  Timothy,  what  to  avoid,  and  what  to  follow.  He 
adviles  him,  I.    Tc  avoid  :xx\A  flee  youthful  lu/ls  \  by  whici 


By  the  fcrvant  of  the  Lord  here,  wc  nre  fo  underfland  all 
the  bifhops  and  c;overnors,  the  piiilors  and  txa'-'hers  of  the 
church  ;  by  not  flriviii'^,  that  they  are  not  to  irritate  and  pro- 
voke fiich  as  diirent  and  differ  from  them  ;  not  to  ftrivc  in- 
decently with  the  tohguc,  but  by  foft  and  rentlc  wordi,  by 
clofe  and  hard  argument',  endeav(.ur  to  convince  their 
jiidginent  ;  for  no  man  that  is  in  an  error  thinks  that  l;o 
is  fo;  therefore  if  wc  go-about  by  violence  to  rend  incn's 
opinions  from  them,  that  will  but  hold  them  fo  much  the 
falter  ;  but  if  v/e  have  but  fo  much  patience  andchaHitv  as 
to  unrip  their  errors  by  degrees,  ihcy  will  at  laft  fall  in 
pieces   of  ihemfclves.       The  f errant  of  the  Lord  muji  not 

ftrive,  hulhegrntk  to  nil,  and  fatlent  i,  it  follows  farther, 
tn  meeknefs  inflruffing,  if  Gcd,  peradvcnture — Where  n'ite, 
I.  The  duty  dirciSled  to  :  and  that  is,  without  bittcrncfs 
and  pailion,  but  with  great  lenity  and  ineekncf?,  to  inftruft 
the  erroneous,  even  when  they  oppofc  the  truth  ;  Aich  ef- 
pecially  as  do  it  out  of  ignorance,  and  for  want  of  better 
information;,  are  particularly  to  be  pitied,  and  paticiuly 
born  with,  together  \vith  thofc  who  labour  under  the  prc- 

•judices  and  prepofrcdioi^.s  of  a  continrv  education  :  /;/  meek- 
nr/s  injlnuihig  thofe  that  olfff/-.     a.  The  benefit  hoped  for. 


may  he  imdcrllood,  not  only  the  lulls  of  the  flefli,  but  alfo  and  the  advantage  to  be  expecSted,  by  fuch  meek  and  cen' 
the  Itdfs  and  vices  ot  tne  mmd,  as  ambition  and  pride,  vain-  tie  methods-  of  'inarudUon,  as  are  here  dircvf^el  to  •  ^i  1 
glory  and  oftcntaiion      Where  «=/<•,  1  liat  the  flcfli,  with     That  AimiL'hiy   God  may    peradvcnture    eive\hem  re 


Its  afFeclions  and  hills,  arc  (nch  flanacroiis  enemies  to  our 
holinefs  and  lulvation,.  that  the  holinefsof  miniffcrs  andbeft 
of  men  have  need,  very  great  need',  to  be  warred  of  them, 
and  cautioned  agaiiift  them  :  Flee  thou,  O  Timothy,  alfo 
yoiithfiil  hilt--.  2.  He  advifes  Timothy  alfo  to' avoid 
j.j'Jijh  end  unUarncd  qup/liois,  that  is,  controverfies  and  diC 
putes,  knowing  that  fiicli  coitentioUs  wranglinps  do  but 
engender  ftrife.  It  is  not  unworthy  our  obftrvation,  that 
no  Icfs  than  four  times,  in  thele  two  epifiles,  do  we  meet 
vviih  this  precept  from  the  apoRle,  tn  avoid  thefc  queflions 
and  t'ifpntes,  and  to  apply  to  that  which  is  praflical,  fiicw- 
mg  of  what  great  importance  it  is  h  to  do  ;  and  we  {hall 
meet  with  it  again  in  the  epiflle  to  Tims,  chap.  iii.  9. 
From  whence  Ic.-irn,  That  difputes  about  matters  which 
onlv  fcrvc  to  beget  ftrrfe  and  coiitenti.^n,  but  tend  little  to 
cJi!icat.ion  in  faith  and  holinefs,  arc  vain  talking,  nnpro- 
lir.dile  dilpute;,  and  as  fuch  to  be  avoided.  Ohfcrve  next,  Hz 
dirc;^s  Timothy  what  to  follow,  having  (hewn  him  what 
to  avoid  ;  Namely,' to  follow  after  ri;.;htc"oiifncA  and  faith, 
peace  and  charity  with  all  perfons,  but  cfpcciilly  with  .all 
out  brethren  and  fellow  Chrillinns  calling  on  the  fame 
Lord,  and  profcfllng  the  fjinc  faith  with  us.  Where  not.'. 
That  we  ought  to  have  charity  for,  to  maint3iii  peace  with, 
and  by   no  means  to  fcparatc  irom   our  communion,  any 


pentance,  bleffing  fuch  prudential  and  pious  means  for  their 
converlion  from  error  and  .'"ediiiflion  ;  and,  (2.)  That  they 
may  be  recovered  out  of'Satan's  fnares  and  temptations, 
they  being  at  prefcnt  captivated  by  him  according  to  his 
will.  Learn,  \.  That  if  erroneous  and  milled  perfons  v/iJi 
not  bear  gentle  teaching,  much  Ids  will  tliey  yfcld  to  (liarp 
invectives,  or  provoking  difputes.  Yet,  2.  Difpuiations 
MiTely  managed,  like  dcftnlive  wars,  are  both  uftful  and' 
necefTary  in  defence  of  the  truth,  though  they  .do  net  btinr 
over-gainfayers.  3.  That  till  erroneous  and  milled  pcrfoiw 
can  be  brought  by  confidcration  to  be  agents  in  recovering 
tliemfelves,  no  teaching  or  difpuiing  wril  be  fufficient  and 
efieclua!  to  recover  them  ;  That  thev  may  recover  themje'.vcs 
cut  rf  the  f mire  of  the  dcull,  zvhi  arc  taken  captive  hv  lim. 
Laftly,  Error  is  the  devil's  fnaio  as  well  as  fin  :  Error  is  as 
dangerous  as  vice  ;  the  one  is  an  open  road,  ;iie  other  a  by- 
path, t®  hell  and  deftruftion' ;  conii  queniry,  fuch  a  ChriiHaa 
as  has  a  due  regard  to,  and  value  for,  his  own  faKation,  r.ill 
be  as  much  afraid  of  trroneoii<:  principles  as  of  dtbauchtd 
praflices  ;  That  they  may  rcct.if  thcmfdvei  out  tj  the  fnarc 
of  the  devil,  mho  are  taken  cupti've  iy  li/n  at  his  it  .7. 

C  H  A  P.     III. 


perfou  who  fcrvcs  Chri'ft  witli  a  pure  heart  :   Folloiv,  fays  Our  apcjlk  C07nes  now,  hy  a  propheticalinflina,  io  JorHcl 

curiipoflle,.  charity  and  peace  xvith  i,\\  thofe //;^.'  call  on  the  of  greattr  evils  and  nifddep,   which  fmdd  ccrlainh 

Lcrd  fjus  out  of  a  pure  heart.  arije  towards  the  end  of  the  world,  rvldih  he  calls  the  iijl 

24  And  the  fcrvant  of  the  Lord  niufl  not  ftrive  ;  days,  aud peribus  times. 

but  be  gentle  unto  all  -nun  apt  to  teach,  patient.  r-pniS  know  alfo,  that  in  the  lafl  d:iy,  perilous 

:ekiiefs  inftru£ling  thole  that  oppole  thetn-  1    times /hall  come. 

If  Cji)d  peradvcnture  will  orvc  tliem  reoen-         .    -r  ,  „,    ,    ,  ^    .       ^ 

■^  '  As  if  the  aponie  liad  faid,  "  O  mv  iom  fimothy,  be  not 

thou  difcouragcd,  neither  let  any  of  the  fucceflors  be  dii- 

niayed,  at  the  feels  and  llhifms,  at  th-:  hercfies  and   blaf- 

iihemics. 


23  In  me 


felv 


es 


tance  to  the  acknowledging  of  the  truth  ;  26  .'\.nd 
that  thoy  may  recover  thcmfelves  out  of  the  fnarc 
of  the  devil,  wlio  are  takeii  captive  by  him  at  his  wilL. 


Jy25 


ir.     T  I  M  O  T  H  Y. 


Chap.  hi. 


J'  't  the  \ik;c  ani!  impiotVi  wliich  will  be  found  in 

^ll  pcrfijiis  in  thi  l.ill  il.iv^,  when  ctriainlv  knciwii 
\\\H pfrihus  limes  Jhail  amt."  Wlierc,  by  t lie /a/?  iJays, 
underrtand  all  ihc  limts  from  Chrill's  firft  comiitf;  in  the 
rtcih,  to  his  ffcond  coming  to  judgment ;  in  the  beninniiig 
•if  which  times,  fcvcral  forts  of  perfons,  yea,  fcvcrr.l  feils 
;*iid  partiiis  of  men  arofc,  to  whom  the  follovvini/ charac- 
ters did  bcloi-.j;  ;  nanifly,  proud,  covetous,  boaltcrs  and  the 
like.  As  the  Jiidjiiinjr  leachirs  who  urffid  the  mcefriiy 
of  circutniifion,  and  iht  olifcrvation  of  the  ceremonial  law  ; 
jll  the  Gnoflics,  and  lollowers  of  Simon  Matjus,  have 
ilufc  cliaraftirs  applied  to  litem  in  tlmfe  early  day.v  ;  and 
ii  were  well  that  the  church  of  Rome,  in  ihefc  latter  days, 
Coidd  clear  herfcif  in  tiicfe  charadlers,  which  are  f<,iin(] 
upon  her,  as  the  m.irks  and  baJ;;cs  of  an  apollate  church. 
Lfsrii  hence,  i.  That  the  days  we  now  live  in  are  the  h.(i 
days,  and  our  times  the  lafl  times.  2.  That  the  la(l  tinies 
are,  and  \iill  be,  the  vvorfl  iimcs,perii'ous  /inirs,  full  of  fin, 
and  full  of  trouble  :  Old  age  is  the  dregs  of  life,  the  world 
draws  upon  its  Ices,  the  dregs  are  apparent  :  in  ihe  lafl  {Jays 
ptriUiis  limes  JfJtti!  totre. 

2  For  men  fhall  be  lovers  of  tlioir  ownfelves.  co- 
vctuous,  boafters,  proud,  blafphemcrs.  difobcdient 
to  parents,  unthankful,  unholy.  3  Without  n<i- 
tui.il  aff'cclion,  truce-breakers,  falfe  accufers,  in- 
continent, fierce,  dcfpifers  of  thofe  that  arc  good, 
4Trailors,  heady,  hi ;;h-ininded,  lovers  of  plealures 
more  than  lovers  of  God. 

Here  our  .Tpoftlc  reckons  up  the  feveral  fns,  which  would 
abotuid  in  thcfe  la't  days,  and  make  the  times  perilous  ; 
perfons  profclTing  Chrillianity  fliall  appear  inordinate  fclf- 
iover«,  infatiahl)  covetous,  vain-gloiir.iis  liorflers,  prrnd, 
(L-Cjirers  of  otlicrs,  blafphemers  of  God  and  Chrift,  and  ihe 
hvi!)  Spirit,  by  denying  the  prefencc  snd  foreknowledge 
of  the  former,  the  (livinity  and  Godhead  of  the  latter, 
/  -e.  That  fins,  efpccially  great  fins,  ftldom  go 

:  .  :ilohc,  lji.it  cominonly  gciicrate  and  beget  one 

another.  Thus  here,  felf-love  begets  covttoufnef';,  covet- 
oufnefs  pride,  and  piide  hkfpheiriy  !  Thus  irxn  iall  from 
one  fin  to  another,  and  proceed  frotn  one  degree  of  wicked- 
ricfs  to  an  thcr. 

6  Havinjf  a  form  of  godlinefs.  but  denying  the 
power  thereof.     From  fuch  alfo  turn  away. 

This  is  the  I.if^,  but  not  the  lesH  fin  of  the  perilous 
rirr.cs  :  The  ap''{rie,  I.  Tells  us  what  ihefc  men  have,  a 
J\rm  of  holiiifjs,  that  is,  a  v:iin  cinpry  fiicw  ot  piety  and 
Religion,  which  difcoveis  iifcHf  in  external  ddvotion,  in  a 
profirfTiou  of  the  Chiiilian  faith,  in  an  exi»Tn;d  iliew  of 
mor'ilicati'.'n,  in  a  great  zeal  for  fonif  parlicidar  party,  or 
private  opinion.  2.  Whji  tbcv  wan',  the  power  of  god- 
l;i;;!-,  th.!'  is,  the  tnrhainl  TiKMity  oiV,  -  in  true 

love  to    God  and  our  lieiul^jour.      X,    Th  ■  direi?.s 

us  as  to. our  beha\i<>ur  lox\.irds  Inch  awn,  fnm  l/:e/e  tjuii 
tiu-ny.  L(i-rn  hence,  i.  That  a  pcifin  if..iy  go  fjr,  and 
aJv.ince^iinh  in  an  cxtcnal  pjofiflion  ot  piiiy  rnd  rttili'iri, 
and  ',      '  •  more  that)  a  ft,rni    f  votdincls.     1.  That, 

tiot\N ;  -,  <!ds,  ihnc  is  fuch  a  thing  as  the  internal 


and  inward  power  of  godlincfs  and  rrligion,  which  few 
tnainiain,  but  moil  deny.  .!•  That  Chriflijns  mtdl  flmn 
fjiniliariiy  with  fuch  as  have  the  brand  of  the  foreg<  ing 
iutainoiis  lins  ijpon  them,  ond  not  hold  crrrtfpoiidciicy 
with  fuch  as  are  the  avovvc*!  enemies  of  Chrift  and  liIs 
kingdom. 

6  For  of  this  fort  are  they  which  creep  into  houfc  s, 
and  lead  captive  filly  wom<-n  l.idcn  with  fins,  led 
away  with  divers  lulls,  7  Evcrlc.irniii^,  and  never 
able  to  come  to  the  knowledge  of  the  tnith. 

In  thcfe  words,  our  apoflle  refi-^r*:  rt  rcarch  \\\\y  we 
flioidd  ttun  away  from   the  f<?rc;  '  (Ins  and  finncrs, 

nainci),  ;  hccaufq    ihefe  herciicjji  iiachers  before 

charadlcrizcd,  are'of  ah  infinuaiing  t  licy  ^rnt  not 

tliei-  errors  openly,  but  in  corncri  ;  lim  .  ■• .  y  into  lioijfcs, 
aiirl  there  fetiipoii  «otpen  with  their  trtiipraiions,  who  hive 
lofii  ability  to  detifl    thcin  ;    and   firfl  upon   \  '  ,,t 

they  n'sy  btl'er  win  their  hufhands   over    i.  ,       c 

wiih  fhcin  ;  and  upon  fMv  women,  and  fi'ch  as  were  l;:dfn 
^^  i'h  fit:s  and  led  away  v  ith  divers  luf>s  ;  they  make  a  prey 
of  fuch  womm  as  are  wei^k  iri  their  imelltfliials,  and  cor- 
nrpt  and  v.  i.  ktd  in  their  trorals :  which  woincn  always 
pretend  to  bo  Ifi.rnctI,  lul  are%ev*r  able  h  ami  to  the  hnvw- 
Ifi/re  of  the  truth,  and  confcqut  ntly,  are  an  tafv  prey  to 
fuiucers,  and  very  capable  recep'ive  objcdis  for  fuch  de- 
ceivers to  draw  away.  £f."r;; hence,  That  fediicers  obferve 
a  iricthod  In  (Vdicing.  They  btgiu  with  women,  weak 
women,  and  iifiially  v»ii.kcd  r.n»l  liK)fe  women,  Carefidly  .■ 
oticht  that  fex  to  r'f'lvc.  id  fluiii  ci"^  ••••!"  ^"l ''ifputinf  ■ 
with  tliem. 

8   Now  as  Jannes  and  J  unbres  w  ithout   Mofes,      i 
fo  do  thefe  alio  refill  the  truth;    men  of  corrupt 
minds,  reprobate  concerning  the  faith.  ! 

Jannes  and  Janbres  were  two  famous  magicians  i^ 
Egypt  ;  v\ho  withllood  Mofes  when  he  was  working  mira. 
cits  before  Pharaoh  to  hinder  him  from  beleving  ;  their 
iiat«cs  are  not  mtiitii'ncd  in  fcripture,  biii  taken  by  St, 
I'aiil,  ci'her  from  pi:blic  tradition  or.->.r,cient  Jewilh  records. 
Now,  fays  the  apoUlc,  as  the  magicians  retuftd  Mofes,  fo 
thefe  heretical  fediiccrs  refill  the  truth,  making  a  vi«  lent 
and  rancorous  oppoliticn  as-iinfl  it.  Thence /wr/;,  That 
there  have  been  falfe  teachers  in  all  ages,  who  have  vi;h" 
^•chelnency  oppofed  the  truths  and  the  profeffors  of  it  : 
Neither  thcrj^cmbcrsnor  minid  rscf  Chri<f  llialltver  want 
enemies  to  war  v>i:"i,  v.  1  i'rt  the  Veil  of  the  fcipunt  remains 
in  the  world.      2.    TK  r  of  thofc  men  who  refift 

the  truth,  the'.' uic   >:.  .' r,/- .',,./.,.*.>•'/•  .',V  .>'(- 

cchiing  tie  Ji.  ,   .     ! 

made  ihipwicw^  ■  .^a 

head,   a   corrupt    '  ai'i-nd 

HnJ  accrr  '     '      n 

to  loc.fe  ;  . 

in  opitiii'ii,  .>!  ! 

heuil  and  an  1^    1 

fucnce  and  n  iiuc  iiutii,  iii.  in.~,  live  ai.d 

die  together. 

9  J3ut 


Chap.  in. 


ir.    T  I  M  O  T  H  Y. 


f)97 


q  Bnt  they  ninl'l  proceed  no  farther:  For  their 
folly  fliall  be  mahifeft  unto  all  men,  as  theirs  alfo 
was. 

H'yre  r\ir  npoftle  encoursges  Tiiiothy,  an-l  In  him  all 
the  fiiccfieciins;  minifters  of  the  gofpel,  to  the  tnd  of  tlic 
•world,  3!'-jin(t  all  the  (iifooiirinemcnts  which  eirher  he  <^r 
they  ir.if^ht  meet  wiih  fVom  the  ioipoftors  anri  fechicers  "f 
thi»  !inie«,  bv  aTiirin;;  th(;m  of  the  i.Tiie  and  ve-nt  of  ihefe 
frills  ;  (lift,  Thai  G'xl  \\ill  put  a  bar  in  their  wav,  M/?/  /hey 
pncetdyiifnrlber  in  their  hvpocri'iral  and  jiigj^lins.'  prad^ices. 
Ltnrn  thcDCe,  That  tierciics  and  fcihicors  are  limited  and 
bounded  by  God  :  They  catinot  da  all  the  mifchief  they 
"ivoiild,and  liiey  Hiall  not  do  all  they  can.  Secondly,  That 
God  would  make  their  follv  and  madnef-:  manifcft  to  their 
OH!i  confulion  :  Their  folly  flnll  be  difcovercd,  and  then 
abhorred,  as  was  the  foIIv  and  madnefs  of  Jannes  and 
Jnnilires.  Learn,  That  God  will,  in  his  own  lime,  by 
the  preacliiiigof  the  word,  difcovcr  falfc  teachers  and  their 
dclufionj  to  the  vvcrld. 

lo  But  thou  hifl  fullv  known  my  do6trine,  mnn- 
ner  of  life,  purpofe,  faith,  lonfr-fufFerin:^.  charity, 
patience,  ii  Perfccutions,  nfTIiftions,  wiiich  came 
unto  me  at  Antioch,  at  Iconium,  at  Lyflia,  what 
perfc'culions  I  endured:  But  out  of  them  all  the 
Lord  delivered  me.  12  Yea,  and  all  that  will  live 
godlily  in  Chrift  Jefus  fliall  fuffer  perfecution. 

A  fpecial  mean  Is  here  propounded,  how  Timothy  and 
his  fncceftbrs  may  be  prefervcd  from  the  rfcludion  of  falfe 
teachers,  namely,  by  ftiiinc;  before  themfclvcs  the  example 
of  the  great  apodle  St.  Paul  ;  we  are  more  e-nfly  led  by 
precedents  than  by  precepts  ;  therefore  the  apofHe  propounds 
his  own  example  as  a  pattern  ;  Thou  hnft  fulh  Inm-n  mv 
diclnnc,  my  mamer  of  life  and  converfition,  my  purpofe  to 
adhere  to,  my  faith  in  Chrifl,  my  long  fufferlnc:  and  patience 
in  nnnergoins  perfecntions  for  him  at  A'l'ioch,  at  Iconium, 
F.t  Lyilra,  and  how  God  was  gracioufly  plcafed  to  deliver 
me  out  of  all.  Learn  hence,  i.  That  younc^er  minilters 
ought  efpeciallv  to  obferve  the  dodlrine  arid  convcrfation  r f 
the  elder,  the  pious  way  and  walking  of  the  graver  minif- 
ters, and  mufl  f  >Ilovv  them.  Aged-  Paul  propounds  his 
\  Ir'.iies  to  young  Timothy  for  imitation  ;  7hou  hall  futly 
hiown  my  d'.nr'nu  and  nhi'wer  if  life  ;  my  dodrine  to  be 
fou'id  and  fincere,  my  life  to  be' holy  and  unh!anie;ible. 
2.  That  it  is  both  lawful  and  laudable,  at  fome  times,  and 
upon  fome  occafidns,  to  mention  both  the  graces  which 
God  hath  wrought  in  us,  and  alfo  the  fufFerines  and  per- 
fccutions  which  we  endure  and  undergo  for  him  ;  Thou 
hmwejl  what  perfecntions  I  endured  at  J>!iloch,  IcoKtum,  and 
Lyfra.  3.  That  always  opposition,  ar.d  often  perfecution, 
attends  the  pic;>.chlng  of  the  gofpel  'wherever  it  goes.  St. 
Paul  went  to  Antioch,  from  Aniioch  to  Iconium  from' 
Iconium  to  Lyllra,  preaching  the  gofpel  ;  but  p'rrfecution 
followed  him  hard  at  the  heels  wherever  he  went :  But 
r.bfervc  how  the  goodnefs  of  God  accompanied  him  too  ; 
Out  of  them  all  the  Lord  delivered  we  ;  not  only  our  dangers 
Lnt  our  deliverances  alfo,  muft  b^  recorded  and  obferved. 
Ohfcrve,   fartiicr,  How  the  apoflle  argues  from  his  owxi 


from  his  own  perfecntions  in  parflcul.ir,  to  all  the  "ofly's 
perfecution  in  general  ;  J'ta,  and  all  that  will  !!■;■/' ^odlily 
in  Chril}  Jffusjh<dl  fufi'er  perfecution  :  Mark,  Not  this  or 
that  godlj'  man,  but  all,  every  one  without  exception  ; 
the  better  the  men,  the  fooner  pcrfecnted,  the  devil  (lioots 
his  arrow  at  the  whiteft  and  faireft  mark  :  Again,  all  that 
will;  he  doth  not  fay.  All  thit  wifh  well  to  godlinefs,  but, 
All  that  sf/.V,  all  that  arc  ahfolutcly  refohed  fo  to  do :  An.-l 
farther,  if  he  will  live,  if  he  can  or  will  keep  his  gottjinefs 
in  his   heart,  and  not  difcovcr  it  in  his  life,  he  may  efcaoe 

•  hatred  and  perfecution  ;  but  if  he  will  live  rdigioufly,  let 
him  look  for  perfecution.  Olfen'e,  farther,"  It  is  faid 
He  that  will  live  godlily,  not  living  civilly,  but  livinw 
godlily,  expofes  to  the  world's  fcorn  and  hatred  :  In  a 
word,  his  godlinefs  in  Cliri(t  Jefus,  that  is,  fuch  gtxilinefs 
as  is  exerted  in  the  viriue,  ftrengih  and  po«  ?r  of  Chrifl 
Jefus  pnriicularlv.  Godlinefs  in  Chrift  Jefus  is  real  and 
true  godlinefs  ;  it  is  exndt  godlinefs,  it  is  an  adivc  "odli- 
nefs,  it  is  a  prevailing  godlinefs,  it  is  a  world-condeinnlng 
godlinefs  :  fuch  godlinefs  cannot  cfcape  the  v\orId's  hatred. 
Learn,  That  all  thtife  that  fhew  forth  the  power  of  rchVion 

.in  an  holy  converfation,  mull  certainly  look  for  perfecuuon. 

13  But  evil  men  and  feducers  fliall  wax  worfc 
and  worfe,  deceiving  and  being  deceived. 

Our  apoflle  having  acquainted  us,  In  the  ff-rmer  verfe 
■with  the  condition  of  the  god'y,  that  they  mud  expeiSl  and 
prepare  for  perfecution,  he  lets  us,  in  this  verfe  underfland 
the  mtfcrable  condition  of  the  wicked,  that  they  uax  ivorfe 
endzvorfe:  their  proficiency  is  mere  apoflafv,  they  adlively 
deceive  others,  and  are  paflivcly  deceived  themfelvcs,  by 
the  devil,  that  lying  fpirit,  that  grand  mipoflor.  Leant 
hence.  That  the  profitcrous  (late  of  wicked  men  is  much 
more  dangerous  and  mifeiable  than  the  afni(fled  perfecuted 
coiidiiion  of  the  ungodly^  the  good  by  perfecution  grow 
belter,  but  the  wicked  by  living  eafy,  ivux  worfe  and  ivorfe 

14  But  continue  thou  in  the  things  which  thou 
hafl  learned  and  haft  been  alTured  of,  knov/in/  of 
whom  thou  haft  learned  them  ;  15  And  that  fix)m 
a  child  thou  haft  known  the  holy  Iciiptures,  which 
are  able  to  make  thee  wife  unto  falv'ation,  through 
faith  which  is  in  Chrift  jefus. 

Sever.il  arguments  are  here  made  tife  of  by  St.  Paul,  to 
prcfs  Timothy  10  the  duly  of  ]ierfcvcraiice  in  the  d'Clr'ine 
of  Ci^rift,  contained  in  tlie  holy  fciiptures:  The  tirft  is 
drawn  from  the  authoriiy  of  ihe  perfon  i'rom  whom  he  had 
received  that  docTrine,  to' wit,  St.  Paul  hi;ide)f,'an  infpired 
apoflle  of  Jefus  Chrifl.  Continue  in  ihe  things  which  thou 
hail  learned,  that  is  from  me,  and  by  me,  as'an  auihorizul 
apoRIc.  All  the  fervants  of  God,  but  cfpecially  the  minif- 
ters of  Gmi,  mull  continue  conflint  in  the  faiih,  and  (Itd- 
fafl  in  the  trinh  received.  The  fccond  argument  for 
Timothy's  adhering  to  the  dodrine  of  the  fcriptures,  is 
drawn  from  his  long  acquaintance  wifh  the  fciiptufes,  even 
from  Ills  childhood,  yea,  from  his  infancy  ;  From  a  child 
thou  hafl  km-wn  the  holy  fcriptures,  Sec  And  (lie  argument 
lies  thus,;  " 'J  hou,  O  Tiit.otliy,  hus  karnt  the  fcriptures 

from 


ir.     TIMOTHY. 


Chap.  iv. 


{ 


from  thy  infancr  ;  now  what  a  fhame  would  it  he  for  thee, 
v.ho  Iiafl  been  iaii;;ht  fo  early  the  true  reliir.ion,  to  turn 
from  it  and  torfakc  it ;  from  a  child  thou  h;ift  known  the 
holy  fcripinros,  froin  a  finkling,"  as  the  wofd  -fi^nifies. 
prom  \\  hence /ivrr".  That  it  is  the  duty  of  parents  to  inftrudl 
their  ciiildrcn  betimes  in  tlic  holy  and  good  word  of  God  ; 
\vc  read  before  of  the  care  that  Timothy"?  mofher  and 
grandmother  took  in  that  inattcr.  Olj'crvc,  2.  'J  he  tiiic 
given  to  the  \vor<I  of  God,  ilic  holy  fi:ri|itur(s  ;  thev  are 
holy  in  their  author,  holy  in  their  inaitLT,  holy  in  thnr 
penmen,  holy  in  their  end  and  tU-fign,  which  is  to  tnaice 
us  holy,  John  xvii.  17.  The  word  of  Go<l  is  not  oniy 
ire,  but  purit')ing,  not  only  clcnn,  but  cJeaniinj;.  •;;.  The 
ii;h  commend.ition  given  of  tli-,.'  word;  //  is  obtt  to  tiujhe 
ihce  wife  unto  falviti'.n  ;  no  knowledge  can  bring  us  to  lul- 
vaiion  vviihoJit  the  knawlcdgc  of  the  holy  fcripturcs  ;  tite 
philofophcrs  will  teach  you  moral  wifdom,  but  not  a  word 
of  fa! vai ion  by  a  Redeemer,  without  whom  our  falvation 
is  impofliblc  ;  therefore  it  is  here  addcd^ — ■i.iije  itnla  falvution., 
Jhroii^h  faith,  luhicb  is  in  Ji'f-ii  Chrij}.  Learn  thcr.ce,  That 
the  holy  fcripturc<;,  thoiigli  they  infhucl  us  in  the  way  of 
ialvaiion,  yet  ca:mot  favc  us  witliout  fuith  in  Chriil  Jcfiis. 

16  All  fctiptuve  h  qivcn  by  infpiration  of  Go  I, 
nnd  i.i  profitable  for  doclrinc,  for  reproof,  for  cor- 
retlioii,  for  iiiflrnftion  in  riglitcoufncfs  :  17  That 
liiC  man  of  Ciod  may  be  pcrfcci,  thoroughly  fur- 
iiiQiod  unto  all  good  works. 

Our  apoftle  clofes  this  chapter  with  an  exhortation  to 
Timothy  to  pcrfcvcrc  in  his  ftiidy  of  the  holy  fcriptures, 
bv  nn  arr-uinent  drawn,  i.  From  the  dignity  and  nutliority 
of  ihc  fcriptures  ;  2.  From  their  utility  ;  3.  From  their 
pcrfcciion.  I.  From  thcirdignity  and  authority,  //w  ire 
^Jveii  /')■  infpinilion  cf  C'J  \  that  is,  they  arc  not  the  cru- 
trivancc  of  any  man's  wit  and  fancy,  but  a  revelation  cf  the 
mind  and  will  of  C}od  ;  and  thofc  that  wrote  them,  were 
excited  to  it,  and  afltrtcd  in  ifby  the  Spirit  of  God  :  No 
part  of  the  fcripture  hadeither  angels  or  inen  for  its  author, 
!j!it  every  part  of  fcripture  is  divinely  infpired  or  breathed 
by  God,  both  for  matter  and  order,  (tvlc  and  words.  A 
fecond  argument  is  drawn  from  the  utility  and  ft;lTicicncv 
of  the  holy  fcriptures;  they  are  fr;fitiihle  for  d^flriuc  atid 
inflruclioii,  teaching  us  what  to  know  and  believe  in  order 
to  falvation,  concerning  Grd  and  Chrill  and  c>urfelves, 
tsV.  _/ir  reproof  oi  crrer,  and  confutation  of  falfe  doi'^rh;e, 
fjr  corrr,T!ion  of  (in  and  evil  manners,  for  iiiflnu-tiin  in 
righleotijmfs,  directing  lis  hovv  to  lead  a  righiemis  and  holy 
lite,  recording  to  the  will  of  G'ld.  A  third  argtii;ieni  is 
taken  from  the  pcrfi.cli<iti  of  them,  fhcy  arc  able  to  make 
//V  man  of  God  ptrfcSl,  ihorsughh  fiirtup'td  unto  (:'!  gad 
Works  ;  that  is,  to  make  the  n>iniltcrs  of  Chrift  compleot  in 
knowledge,  faith,  and  holinefs,  every  way  fitted  for  their 
work  and  duty  as  Chrifiians,  and  as  miniftcT£.  Olfcrve 
here,  t.  That  the  fcilpliires  of  the  Old  Tedanu-nf,  and  not 
of  the  New,  miiil  he  the  fcriptures  here  intended,  tluy 
b.-in7  the  only  fcriptures  which  Titnothy  had  known  from 
a  child  ;  that  was  before  the  fcriptures  of  il\e  New  Tclla- 
ment  v*-ere  written.  2.  That  the  apoIMe  dn^h  not  f.sv  that 
thcfc  X'criptures    were  of  ihcmftlvcs  futlicient    to  make 


Timothy  wife  unto  falvitifin,  but  cnly  that  -with  faith 
in  Chi  id  Jtfus  ihey  were  fudicicnt  for  that  end  ;  much  more 
then  mud  the  fcriptures  both  of  Old  and  New  Ttllamciit 
together,  when  accompanit  J  with  faith  in  Jefiis  Chrift,  be 
fi'fi'oicnt  for  that  end.  3.  That  the  fcriptures  are  a  pcrfetl, 
plain,  afifl  fiifticient  ride  in  all  things  neccirary  to  fylv.itior). 
I.  They  are  a  perfect  rule,  becaiifc  the  v\riicrs  of  them 
were  divinely  infpired,  and  confequcntly  thoir  writing';  arc 
infallible.  ■?..  They  ?re  a  plain  nile  ;  othcrwife  they  would 
b?  no  rule  at  all,  of  no  more  ufe  to  <rire<n  cur  laiih  and 
praiflice  than  a  fun-dial  in  a  datlc  room  is  to  tell  lis  the  hour 
of  the  day:  A  rule  that  is  not  plain,  whateier  it  may  be  in 
itfelf  is  of  no  ufc  10  us  till  it  ijc  made  plain.  3.  They 
are  a  fufhcient  rule,  they  arc  ible  to  m:>ke  the  man  of  GikI 
pi-rf'rfi,  and  wife  to  fah;ition.  Here  the  chtirch  rf  Ktime 
diiiinguiriirs  and  fays,  the  (criptiires  are  fnPieitnt  to  falva- 
tion, but  not  to  inllrii>ftion  ;  to  whom  one  ct  the  martyrs 
replied,  ///»,  Gcd  find  me  tiefuhntion,  and  you  the  Irjlr.-  - 
tioH.  It  is  conceived  iiy>fome,i hat  this  was  the  laltepicio 
that  e\er  St.  Paul  wrote  ;  if  fo,  this  is  the  lart  ch.a.'ge  that 
cvf-r  he  gave,  and  concerns  us  ilie  mere  to  3'terd  the 
foleinnitv  of  it.  The  chap;cr  before  ;is  is  St.  P.ul's  ey^rett 
cnr.iio.  his  lad  and  fwreted  fi  ng  ;  by  a  .fpiri'ii.d  fag.'^city  he 
faw  his  end  approaching,  and  the  lime  of  Itis  inartyidom 
to  be  at  hand;  he  thctefore,  like  a  d)ing  man,  adjuns 
Timothy  in  ■»  moilawful  3ndtrenundf)us  manner,  topreacb 
the  word  with  dl  diligence  r.nd  care,  which  he  had  fo  highly 
cxtf.lied  in  the  toregoing  cliapter,  as  being  able  to  nuke 
all  perfoiis  wife  unto  falvatitin. 

C  H  A  P.     IV. 

I  Charge  thrr.  therefore  before  God,  and  the  Lord 
Jcfus  Chrifl,  who  flKill  jud^^c  the  quick  and  the 
dead  at  his  appcarinij.  and  liis  kingdom  :  2  Preach 
the  word  ;  be  inllant  in  (cafcm.  out  of  feafon  ;  re- 
prove, rebuke,  crihort  with  ail  long-fuflFtriny  and 
doctrine. 

Olfei-ir  \k\<,  ..  /.  mod  folcmti  ad'iuration  and  charge 
given,  /  fharge  thee  htftre  Gul,  and  cur  Lirdfffus  Chrijf, 
the  Jtidge  of  quick  and  de.id.  Lord  !  what  opiate,  cao 
fliipify  the  confcicnce  of  a  miinder,  that  he  .liall  P(-t  feet 
the  awfnl  authority  of  fuch  a  charge,  or  not  be  awakcnecl 
by  fuch  ardent  cxpreffi(»ns  :  How  can  tlv. y  appear  beli^re 
the  inod  high  and  everlading  ji:dgc  r  What  will  be  a  fuf- 
ficient  dck-ticc  before  his  cnli^ducncd  tribunal  r  It  fuch  in 
the  lad  judgment,  wlm  nerKclert  to  feed  the  p"or  with 
material  bread,  fliall  be  placed  at  Chrid's  left  haixl  ;  how- 
can  thrfe  wliofe  ofTicc  it  is  to  difpinfe  fpiritual  hre^id,  if 
ihtv  ne^Iecl  to  do  i',  efcnpe  conilcnin2ti<.>ri  :  Iv  fh.o  ftib- 
jcft-matier  of  the  charee,  to  preach  according  t*^  CI'Tift'g 
conMTii'TiOn,  M-.jtt.  xxyii.  to.  6V,  pr.-cfh  n'h  ■   '•> 

preach  the  w^rd,  not  the  f.<nciLS.md  invention.s  .  nt 

the  wholefomc  word  Y-f  Gal,  ati.l  tlw  vvhi^le  word  .ot  God, 
both  law  and  gofpel :  The  one  to  keep  men  from  prf  Atmp- 
tinn,  the  other  fiotn  defpair,  to  bt  iiiltant  an  1  aciive^  urj't  it 
ar;d  •/.udous  in  th.e  (fifLliarge  <  f  this  dtity,  in  all  the  prr'S 
of  ir,  in  iufhiiclicn,  rcprehennon,  and  exhortati"n  ;  nnrl 
\h\i%vitlj  nil  ki'f-fiJJ-L-ring,  paiicncc  and  liiiiiy,  un.' 


Chap,  iv. 


II.     TIMOTHY. 


929 


meekly  ihe  contradiclion  of  finners  ami  the  reproaches  of  ihcy  watered  what  the  .ipoftles  planted.     4.  Sincerity- 
A^  I  i--^  .i._  .•  _    .      .    •.    ■    r    r  j^.crr        AMf /ii/l  pnoj  of  i/:y  mlnijlry  i  fo  Mfi]  M  the   pnr:s  ot  ^ 


menr^nd  for  the  time  to  do  it,  infeafon,  and  out  cffeafon; 
that  is,  to  take  all  occafions  and  be  thankful  to  God  for  all 
opportunities  of  preaching  his  word  :  The  lazy  may  find  a 
thoufand  exciifcs,  but  willing  minds  know  no  ditiiculties  ; 
they  conddcr  the  price  paid  for  fouls,  and  the  account  th.n 
inui{  be  given  of  them.  3.  The  perfon  to  whom  this  charge 
is  tjivcn  ;  to  Timothy,  an  ordained  perfon,  one  fct  ap.'irt 
for  the  work  :  This  is  not  a  work  common  to  all,  but  pc- 
ciiliir  to  foiTxe  ;  God's  Timotliies  oixlv,  who  are  called  and 
fee  apart  by  impoliiion  of  hands  for  the  work  of  the  minif- 
tr\ ,  muft  preach  the  word;  and  fuel)  ouglit  to  take  all 
' i.  .'.ifii)np,  and  be  very  inftant  in  fo  doing,  i  Ccr.  ix.  16. 
^>t:cj//.'r  is  I'iiid  upon  US  ;  yea,  xvo  be  wito  us  if  vje  preach  not 
the  S',ff,-I.  t\ 

3  For  the  time  Vill  come  when  they  will  not  en' 
dure  rounJdo6lrini.'  ;  but  after  their  own  lulls  (liall 
they  heap  to  thcmlelves  teachers,  having  itchitij; 
e.us;  4  And  they  fliall  turn  away  tlidr  ears  from 
the  truth,  and  fhall  be  turned  unto  fables. 

Here  we  have  the  rcafon  of  our  apoHle's  folcmn  adjura- 
tion in  the  fore<Toing  verfcs,  bv  svhich  hefljrsup  Timothy 
to  a  carcfid  difcharoe  ofhis  duty  ;  namely,  in  regard  ot  the 
a  poftafy  of  the  times,  in  which  many  would  grow  weary 
of  found  do(5trinc,  and  follow  fablc^.     Here  ws/c,  i.    -he    righteous   Jud^'c,   fhall  give  me  at  that  day  :   And 


^   .  .  , -.  It, 

that  none  may  charge  thee  with  the  ne^IciSl  of  any  part  of 
thy  duty:  Let  the  world  fee  that  thou  n.akeft  it  iMnc  own 
and  only  work  to  win  fouls.  Zmr;;  hence,  i.  Th:,t  the 
apoftafy  and  loofcncfs  of  the  times  we  live  in,  irufl .  bli'/c 
all  perfons,  but  cfpccially  the  miniftcrs  oj  Chrill.io  waic'h: 
Who  (hould  watch,  if  not  the  watchmen  ?  2.  That  nn- 
niflcrs,  of  all  meu,  need  C(;urat;e  :  Thtv  muft  inure  ihem- 
felves  to  endure  hardHiij),  and  CKpcd'  lianl  words,  hard 
dealings,  rick -names,  and  ail  kind  of  reproaches:  and  ihefe 
muil  \ii  endured  v.  itii  patience,  with  corrage,  and  vi'.h 
conflancy,  3.  That  minilbrs  iT.iid  make  fid!  proof  of  tluir 
miriillry  ;  that  is,  mufl  fiilly:.nd  faithfully  diicharge  all  the 
duties  of  their  calling,  not  do  ihcir  duties  by  halves  ;  but 
accomplifhail  the  parts  of  their  miuiilry,  (trcngtheninf^  the 
weak,  ciimforting  the  affliflcd,  rcihaing  thcVandLring, 
and  adorning  their  dodrincby  a  pure  and  unblamc;.blecon- 
verfation.     This  is  to  fulfd  our  miniftry. 

6  For  I  am  now  ready  to  be  pfFered.  and  the 
time  of  my  departure  is  at  hand.  7  \  have  fou-^ht 
the  good  fioht,  I  have  finilhed  wyi  courCe,  I  h.tve 
kept  the  faith  :  8  Henceforth  there  is  laid  up  for 
me  a  crown  of  righteouihefs,  which  tile  Lord,   the 


gr.-iund  of  this  apoftafv  ;  men's  hatred    of  the  truth  ;    They 

will  n:t  endure  found  doSlrinc  \  that  is,  they  will  rcjed  and 

abhor  it  ;    they  love  their   lulls  above  God's  lav^',  and  will 

not  endure   to  hear  it.     A  fecond  ground   of  their  .ipollafy 

is,  a  delight  in   falfe  teachers  ;    They  heap  up  to  thetnfihcs 

fuch  as  will  claw  their  itchingct,7\f,  and  gratify  thcirwanton 

dclires,  and  in  no  wife  dillurb  their  lulls.     Thirdly,  Here 

1?  the  doleful  ifllie,   and  dreadfid  c  nfequence  of  this   their 

malicious  contempt  of  the  truth  ;   They  Jhall  turn  away  their 

eirs  from  the  truth  itnd  he  turned   unio  fables  \    ti)at  is,   fay 

foine,  to  the  fabulous  divinity  of  the  Gnollics,  made  up 

ofGcmilifm  and  Judaifm  ;    the  fabulous  traditions  of  the 

Jewilh  doctors,  fay  others.     £m/'»  hence,   I.  That  Chrif- 

tian  dotftrine  is  found  doclrine,  wholefome  words.     2.  Un- 

loimd  pcrHms  cannot  endure  found  doclrine  ;     fore  eyes        ,  ^  , _............- 

cannot  abide  the  light.     3.  That  in  the  lall;  days  there  will    t'f'feri ng  :  my  death  will   be  a  fvveet  facririce  toG(;d,   n-y 

1, r.ir    ._...■       ,  ■         ...-     -.  L-  li'ood  being  (hcd  for  Chritl,  as  the  wine  was  poured  out  on 

the  meat  otfcring."  Zc^rw  hence.  That  the  death  of  Gcd's 
minifters,  cipecially  oi  (uch  as  d:e  inartyrs,  is  a  moft  pkaf- 


notto  me  only,   but  to  all  them  alio  that    love  his 
appearing. 

Our  apoflie  having  nov/  come  almoft  to  the  end  of  his 
Chrilfian  and  minilltn^l  race,hefirit  looks  downward  into 
his  grave  with  comfort,  ver.  6.  and  fees  his  death  a  pk-af- 
ing  (acrifice  to  God,  and  a  fvveet  departure  to  him  ;  /  a:K 
ready  to  be  offered  and  the  time  of  mv  departure  is  at  hand. 
iNcxt  he  looks  backward  and  refleds  upon  his  ncll-fperft' 
hteuithjoy:  1  hai,c  fught  a  g'.id  fight,  I  have  finifijcd  v-y 
C9urfe,  ver.  7.  Laft  ot  all  he  louks  upward,  and  there  ^z;s 
heaven  prepared  for  him,  ver.  8.  Hcncef-.rth  is  laid  up  fu- 
me a  crnvn  of  righieoifiefs.  Olfcrve,  I.  St.  Pauls  inii- 
tnaticn  ofhis  death:  I  am  ready  to  be  offered  up  ,  a  facri- 
ficial  word  :      "  I    am  ready  to  be  poured  out  as  a  drink- 


he  many  falfe  teachers  to  claw  and  graiity  itching  ear 
4.  That  the  more  falfe  teachers  do  abniind,  the  rnore  care- 
ful and  indullrious  fhoidd   the  mn.illers  of  Chrilf  be  to  op- 
pofe  them,  by  preaching  found  doftrine. 

5  But  watch  thou  in  all  things. cnd'.irea.'Iliciions 
dolhc  workof  an  evaiigelift,  make  full  proof  of  thy 
niiniilry, 

Behold  here  a  fourfold  du'y  imprclTed  upon  TinrEOthy  ; 
l._  Wuchfnlnefs  :  fVatch  thou  in  all  things.  As  if  he  had 
faiJ,  "  Falfo  teachers  will  l.efet  yoTi  round  on  every  fide  ; 
therefore  guard  and  watch  every  where."  2.  Courage: 
I'.iidure  affliiiions  :  He  tliat  fears  the  frown-  of  tnen,  can 
never  diichirge  hi<  duty  faithtii!!y  to  God.  3.  Fidelity:  Do 
(lie  xvjrh  »/  an  Evnngelij}  ;  which  was  an  extraordinary,  and 
therefore  but  a  temporary  office,  to  aflitl  the  rpollles  in 
preaching  and  publidling  the  gofptl  from  place   to  place  ; 


ing  lacrihce  unto  God:  Pecious  in  the  (it-ht  of  the  'i,orel 
is  the  death  of  all,  but  efpccially  of  fuch  famts.  Olferic, 
2.  St.  Paul's  iiarration  of  hisliie  ^  /  have  fought,  I  Ln'e 
f.ntlhcd,^  &c.  The  words  run  i:i  figures  ta^en  Irom  rhc 
Olympic  games,  where  was  corribatii-s.',  wrcilling,  rimiiin|J 
according  10  the  laws  if  the  gani<"s,  and  judij-^'appointtd 
to  declare  the  viclories,  and  give  to  ihcin  thcp'rize,  a  crown 
ol  garlands.  The  flrif  melaphor  is  taken  Irom  a  fokiicr, 
a  combatant,  a  ehamijicn;  Ihavcfougltagoulf.glt.  ,1^:0' >\ 
Every  hncere  Chriitian,  but  efpeciallv  cve'rv  {aiibfitTlViinir- 
ter,  is  a  fpiriiuai  foldier  ^  thtir  enemse-  are  fpirituul,  ihcir 
wcap(  US  Ipiri'.ual,  their  warfare  fpitituid,  their  viclcry  Ipi- 
ihey   mult  be  men  rf  .  .    - 


riiual  ;   nicy   mtm   dc   men   rt  cour:igc,   men  of  condu'cf, 

can    tndiirt  hardihip,  men  ot   unity  and  adtiviiv 

f  n_^ong  tliciiilllvts.     'I  he  ictood  metaphor  is  taken  frcin  4 

ItienioiJj 


men  that 
f  nil 
6B 


03® 


11.    T  I  M  O  T  H  Y. 


Chap.  iv. 


ftremiousninfter;  1  have  jinijhtd  my  c^iurft  :  "  I  am  com: 
to  the  period  of  my  clays,  ami  to  the  end  of  my  race;" 
alliuling  p?fhaps  t")  his  coiirfe  of  lif--  after  his  convcrfion, 
Vbich  was  wh  illy  ^^t-^\  in  runaing  from  place  to  place,  to 
preach  the  r/'fpil :  ,  And  now  he  was  come  to  the  lad  ftage 
or  "oal  at  Rn*me,  where  he  was  to  receive  his  ^ailand,  his 
crown  of  martyrdom.  icjr,j  hence,  A  Chridian's  life  is 
a  rncf,  which  he  miift  not  only  cheerfully  begin,  but  pcr- 
(.veriiijiyfinifli  :  S:)  (ays  the  apoftlc  here,  "  I,  Paul  the 
ai;eJ,  hive  f\ii!i,ht  the  good  fight,  hz.  hwc  nql  only  begun, 
hm  TiniMK-d  my  conrfc'."  O  what  a  crmfo'rt  is  iftobe  an 
old  foUii-rof  JcfinChrirt!  St.  Paulis  now  reckoned  (o 
h.'  6 1  years  of  .15.;  when  \\z  fuffcred  msrtyrdom  ;  he  runs 
his  nice  patieni'',\ch--crfu!ly,rcr<.-rvcdly.  and  ptrfcvcripcly. 
Th?  third  metaphor  is  taken  fromdcpofitarics,  who  faiih- 
fiilly  keep  ihing.s  committed  to  iheir  triirt  without  cmbcz- 
zlct'nent.  T\\\&  dcl>:filum,  the  Chriftan  faiih,  .St.  Paul  had 
kept;  f  have  kpt  the  fj'tlh  :  lie  kept,  fu!l,  the  grace  of 
faith  ;  fccon.Ilv,  the  doflrineof  faith  inviolable, endeavour- 
ing to  tranfmit  it  down  to  poflcrity,  in  dcf;;i[e  of  the  legal 
Jew,  or  profane  Gentile.  O^'erv.',  3.  St.  Paul's  cxpec- 
t.iti-5n  of  his  reward  :  Henceforth  is  laid  up  for  mt  a  cmvn^ 
0/ right  eon  fuefs,  &c.  Here  n-Je,  The  reward  is  a  crown  of 
riglifcoufiiefs  ;  bccaufe  given  only  to  righteous  men  ;  the 
pcTfon  rowardinc,  Chri/i,  the  righteous  Judge  ;  the  perfon 
rewarded,  me,  St.  Paid  himfclf,  and  all  the  taiihful  that 
love  Chrill'i  appearing.  The  certainty  of  the  reward  ;  // 
is  laid  up,  reforvcd,  and  kept  fafe,  as  an  inheritance  for  a 
child  :  Th^  lime  of  the  reward  ;  //;  that  day,  the  great  day 
of  the  Lord,  when  he  fiiall  come  to  judge  the  quick  and  the 
f!ea<l.  Z,cfl/-/7  hence,  i.  That  the  reward  which  God  has 
in  hand  for  his  faiihtul  fcrvants,  is  no  Itfs  than  a  crown  rf 
glorv.  2.  That  the  lime  when  this  reward  ihall  be  fully 
and  finally  difpenfcd  is  the  great  day.  3.  It  is  the  proper- 
pcrty  of  the  g^lly  to  look,  love,  and  long  for  that  day. 

9  Dothydiligerxetocome  fhcrtly  untome.  lo 
Tor  Demas  hath  forfaken  me,  having  loved  this  pre- 
sent world,  and  isdoparted  untoThefralonica:  Cref- 
£cns  to  Galatia,  Titus  unto  Dalmatii.  1  \  Only 
Luke  is  with  me.  Take  Mark  and  bring  him  with 
thee :  For  he  is  profitable  to  me  for  the  minifliy. 
12  AndTychicus  have  I  fent  to  Ephefus. 

Ourapoflle  comes  i5ow,  in  this  fecond  part  ef  the  chap- 
ter, to  treat. )f  fome  privatcnnd  pcrfonal  affairs  :  And  fir!t, 
h*  dcfircj  Timothy  to  come  fpecdily  to  him,  having  a  great 
dolirc  lo  fee  hin,  .ind  be  comforted  by  him  lefore  lie  died: 
'I'hc  ilrongcfi;  of  Chri.'lians  may  f.>mctimes  be  helped  by 
the  weaker:  a  :Panl  may"ftund  in  need  of  a  Timothy  ; 
there  is  not  a  member  in  the  bodv,  but  is  fome  way  fer- 
viceab'.c  to  tlw  he.id.  Secondly,  He  alltgns  a  reafon  why 
he  did  tlu:s  defire  Timothy's  pieftnce,  bccaufe  of  Demas' 
and  otiurs  abfcncc  ;  Demas  had  forf;.ken  him,  beiving 
r-\dlhis  Ireftnt  uc-Id.  Tie  bell  may  iiimeiinici  be  for- 
r  iccn  hv  I licir  bofom  friends  ;  Demr..^  was  fuch  to  Sr. 
i'aiil,  yet  left  hi!';i  :  F<ir  what  caufe  r  Fo.'  ihc  love  of  the 
world.  This,  when  it  grow>  inordinate,  w  ill  cm\\'k:  a  man 
firft  to  forfakc  his  frimd,  and  then  hi.s  God.  Thirdly, 
C'rcfccns  was  gone  to  Gal.iiiu,  Tiius  to  Djln);:!i.i,  Tycl.i- 


cus  to  Ephefus  ;  all  of  them,    no  doubt,  to  fprcadihe  gof- 
pcl,  tb  plant  or  water  the  churches.     Go'd  men  will  be 
df.iiig  pood  wherever  they  are,  v  hcrcver  ihey  come  or  go. 
Only  tukc  U-as  with  hirti  ;  nothing  co*ild  fepar.itc  that 
good  man'  froni  hi.n.      A  faithfnrfricnd    lowth  at  nil 
times,  yet   lricn'rif?iip    fcfar  etnielfial  Will  vaniih   in    ad- 
ycrfiiy  ;  but  true  ChriHian  fiiehdfliip  is  pcrpfual  ;  the 
foiindaiion  of  it  i?  eternal.      Laftly.  Hedf!"rV=  Tirrn'hv  to 
bring  Mark  wiih  him  ;  not  for  reft  or  re 
he  wanted   a  champion  for  hi-^divcifion  ; 
him  in  his  work  :    Bring  Mark  ;    for  If 
f>r  the  minijlry.    It  is  happy  when  the  miiif  ,  i^  it 
tcL^t  the  company,  and  dedrc  the  prcfcncc  of  cacho 
fpiritual  ends  and  religious  piirpofcs^^ 

13  The  clcke  that!  left  at  Woas  with  Carpu.s, 
when  thou  corned,  brin^  wkh  ihee,  and  the  books, 
but  efpecialiy  the  parchments. 

St.  Paul  having  dcfircd  Timothy's  company  at  Rome, 
rcque'ls  him  to  bring  with  him  fuch  things  r.s  he  wanted, 
and  ibod  in  prcfcnt  need  of.  i.  Hh  clcke  \  probably  a 
garment  which  in  the  win'er  fcafon  he  might  want  the 
warmth  and  benefit  of,  efpecialiy  bcin^in  a  cold  prifon.  So 
long  .IS  we  are  iiprn  earth,  a  prudential  care  muft  be  taken 
to  preferve  our  he.ilth  ;  when  winter  approached,  St.  Paul 
fent  t.r  his  winter  garment  to  keep  hiin  warm  :  The  body 
is  the  foul's  oigan  or  inflrumcnt  by  which  it  a£ls  ;  ihere- 
torc  wc  muft  d  >  what  in  us  lieih  to  keep  it  in  tune  for  the 
fervice  of  thefcid.  2.  H'xs  h'nis  ,  prcballv  the  books  of 
the  Old  Teftamcnt ;  certainly  no  profane  books  ;  he  had 
no  Itifure  for,  nor  liking  to  any  fuch.  3.  But  ejp- ciaily  the 
parchments :  Thefe  are  thought  to  'dc  note  bcoks  t.f  his  own 
collefling,  in  which  he  had  written  fevcral  things  for  the 
help  of  hii  memory,  and  the  benefit  of  the  chunh.  Be- 
hold here,  r.  Am  eminent  pattern  of  pious  ftuiiiciifnef'i  in 
St.  Paul  :  Here  was  an  a^td  man,  an  aged  minilfcr,  that 
hsd  already  read  much  ;  apsifoncr,  no  very  prcper  place 
iov  ftiidy,  were  prifons  then  filled  with  fuch  brmes  a>  ge- 
nerally now  ;  nay,  a  dying  prifoner,  or.e  that  Irxjked  lor 
death  and  beheading  every  day  ;  yet  aged  Paul,  dying  Paul, 
cannot  .live  without  his  books  ;'  he  muft  Itill  be  reading, 
le.-irning,  (fudyingthe  fcriptures  efpecialiy,  which  arc  fuch 
a  valf  deep,  as  if.e  line  of  an  .Tprdle  could  not  tathom  : 
]5chold,  I  fay,  a  pattern  for  fiich  iiiiniiters  as  think  they 
know  enough,  they  have  ftudicd  enoi-gh,  and  are  too  old 
to  learn  ;  fo  was  not  our  apodle,  when  w  iihin  a  few  months 
of  liis<leaih.  2.  Behold  here,  sncnincnt  paittrn  of  pious 
humility  in  Timothy,  if  bilh.^p  of  Ephefus  now,  zs  lome 
affirm,  if  only  a  minifler  rf  ^  particular  chtirch  as  others 
ailirm  ;  yet  he  w.is  undoubte'itlv  a  verv  htur.i  h  perft;n, 
o'.hcrwife,  S:.  Paul  had  not  d^fired,  and  ^'imo'.hy  hnd  cer- 
tainly difdaincd.  to  carry  ibis  lig:;:ge  \i  iih  Kim  to  Ron-.c. 
Pride  would  have  (torptd  tonoihing  of  lli.'-,  but  throyi-n  all 
to  the  dimghill  ;  whereas  true  humility  difpofes  a  man. 
efpecialiy  a  miniucr  cl  Chriil,  to  become  ail  il  ings  to  all 
men. 

1  }  Alexander  the  foppcrfiiiith  did  me  much  evil: 
The  Loid  reward  J;im  according  to  his  ivork.s.      1 .- 

or 


II.     T  I  M  O  T  H  Y- 


93^ 


Ofwbombe  tliouwarealfoj    for  he  hath  greatly 

withflood  our  words. 

Here  our  npo!\le,  t.  'Cympliins  r-frlie  injuries  and  op- 
pofitions  which  he  had  met  Wi'h  lVv>m  Akxatdirthecopfcr- 
J'mlth,  who  .wgs  before  3,crea(,prohlI"<  r,  Uut  n..\.v  becvtve  a 
grievous  perlt<.ut  n  :  Ho  mndc  fbipwrctk  cf  the  faiih, 
I  Tim.  i.  19.  whi  !i  he  ili.l  before' prc-tels  ;  nay,  it  ii 
thought  thi-;  man.  n&.%  xix.  33.  wis  near  riartvnli'm,  yet 
afxruanlsan  oppof  r  of  ihe  tuith."  The  bc:l  things  cor- 
luptal,  become  vvortt  :  iHefVceicd  winemnkei  ihc  Uiarpeft 
viiie^'jr,  Mi  not  o-ttiulcJ  tlicn,  it  at  a.oy  tims  you  fee 
protcilors  turn  blafpli;mf  r^! ;  nay  procher-  thiir.fi  Ives  turn 
pcrfeciitors.  z.  An  npoilolioal  prediAiin,  r.r.her  than  a 
dreaJfii!  imprecati|j||  p.uied  upon  Aicxr.ndcr  :  The  Lord 
r^ward  him  accorjiiifto  J  is  wori:s.  The  Lord  wiH  reward 
iiini  according  tohisvoiks.  The  apolllc  by  a  prophetic 
Ipiiir,  law  what  was  con-. i  ig  upon  him,  and  foretells  his 
doom.  Imprecations  acrainil  tiie  enemies ot  the  church,  if 
law  ful,  vet  mud  be  cautiounyind  very  rarely  'jfjd  :  What 
ve  find  in  fciipmre  looking  like  fi^ch,  are  rather  to  be  ac- 
counted predidion,',  than  imprecations.  Laflly,  The 
caution  given  to  Tinioihy  to  ihun  him  :  Oftulom  be  thou 
Ware  alft,  for  he  is  an  op'pofer  of  the  truth.  Wi*:ked  men 
do  not  fo  muchoppofe  the  miniflers,  as  the  miniftry  ;  not 
io  much  cppofe preachers,  as  preaching  :  It  is  the  light  ot 
iTii.h  which  evil-doers  hate  ;  becaufe  it  has  a  fearching, 
difcovei  ing,  condciriTiing  power.  St.  Paul  doth  not  com- 
plain of  Alexander's  unkindnefs  towards  him,  but  ot  his 
uialjcious  rcfiiling  the  truth,  and  hindfring  the  preachingof 
the  gofpcl :  He  bath  greatly  ivi!l:Jhod_  $ur  words. 

16  At  my  firflanfwernoman  flood  u-ith  me,  but 
all  men  foribok  me  ;  J  pray  God  tliat  it  may  not  be 
laid  to  their  charge- 

Oiir  apofile  here  complains  of  the  timoronfKefs  of  weak 
Chiiflians  in  their  carriage,  towards  him,  at  his  ftrft  appear- 
ing before  Nero  the  emperor  of  Rome,  or  fome  of  his 
officers,  they  defertcd  liim,  they  all  defcrted  him,  very  few 
durft  own  him  :  But  this  was  out  of  weaknefs  and  timo- 
roufnefs,  not  out  of  malicioufnefs,  as  Alexander  in  the  for- 
mer verfe  ;  therefore  St.  Paul  prays  for  them,  That  Gcd 
vjcf.'d  i::t  hiy  it  to  their  charge^  but  pity  and  pardon  their 
infirmity.  Learn  hence.  How  hard  it  will  go  with  the 
holicft  of  faints,  ifGodfhouId  lay  but  one  tin,  though  a 
fin  of  infirmi'y,  to  their  charge  ;  it  would  fink  them  to  the 
loYveft  hell,  i.ord  !  how  fad  mufl  it  then  be  to  have  the 
fins  of  a  '.\ickcd  man's  whole  life  charged  upon  him  !  2. 
That  t'lc  holiell  fcrvanis  of  God,  in  a  fuffering  hour,  may 
and  muft  exped  to  be  left  alcne,.forfaken  of  all  their  friends 
none  daringto  open  their  mouth,  andfpeak  a  word  forlhem: 
The  apollle  met  w  ith  it  here,  and  a  greater  than  he  'eefore 
l.i-n  ;  when  Chrift  was  apprehended,  all  the  difw-iples  for^ 
fook  him  and  fled. 

17  Motwiihflanding  the  Lord  flood  with  me  and 

ftreiagthened  tne  ;  that  by  me  the  preaching  might 
be  fully  known, and  Mfliali  the  (icntiles  mi^ht  hear: 
And  I  \vas  delivered  out  of  the  mouth  of  the  lion. 


That  is,  "  Though  man  forfook  me,  Go<l  flood  by  me  ; 
the  Lord  Jcfiis  flrengthcned  nie,  that  by  me,  thus  flaniiing, 
up  in  deitnce  of  the  gofpel,  the  prcachicg  ot  it  iniglit  be 
fully  known,  and  thut  all  th.c  Gentiles  nn;.iht  heartiiede- 
fincc  of  it  ;  and  thus  for  that  lim'.-,  I  was  di;livered  (>irt  of 
Nero's  hands,  tliat  bloody  lion's  mouth."  Learn,  I.  That 
whilft  God  has  any  farther  work  for  hisfttvunti  to  do,  he 
will  sdlirt  and  fuftain  then  in  dcfpiic  ofall  oppoGrion  and 
difcouragem.cnt  whatfocver  ;  though  Ntrorojr,  and  perfc- 
cutcrs  raae,  and  friends  defert,  ytt  G>)d  v\ill  (land  by,  CJod 
will  deliver,  till  his  fjiihful  fervan-.s  have  f,ni(htd  their 
work  :  The  I^ord  /loo;l  hy  tne,  and  I  li'cs  delivered  out  cf 
the  mouth  sf  the  lii^,  iays  the  holy  aprflle.  See  here  the 
certain  charafier  of  the  church's  enemies  :  They  are  lions; 
li(;ns  for  power,  lions  for  policy,  lions  for  terror,  lions  for 
cruelty  ;  God  (ometimes delivers  his  people,  and  faies  tKeni 
from,  fomeiime^  fuffers  his  dcared  tliiUlrento  fall  into,  the 
paws,  yea,  the  mouths,  of  thefe  devouring  lions. 

18  And  the  Lord  fhall  deliver  mc  from  every  .evil 
work,  and  will  prefervc  wjcunto  his  heavenly  king- 
dom: To  whom  be  glory  forever  and  ever.  Amen. 

Aliirk,  He  do  not  lay.  The  Lord  will  deliver  me  froTi 
every  evil  worker,  but  fnin  every  coii  wurh  ;  though  he 
doth  not  fave  me  from  my  retrporal  enemies,  bleficd  be 
God  my  fpiritual  enemies  fhall  never  hutt  mc,  fieither  fin 
nor  Satan.  Lord  It  is  a  far  greater  favour  to  be  prefervecf' 
from  fin,  than  from  any  temporal  affiiflion  that  can  befal 
us,  vea,  than  from  death  itfelf:  1  he  L',rd  uil!  deliver  me 
from  every  evil  ivcrk  ;  yea,  farther,  he  luill  frcferve  me  i» 
his  heavenly  kingdym.  God  has  a  kingdom,  an  heavenly 
kingdom  for  all  his  faints,  his  fiifle ring  faints  efpecially  ;  it 
is  pre]iared  for  ihcm,  they  are  preparing  for  it,  nnd  they 
fliall  be  put  into  the  poiTedion  of  it  in  due  time. — He  doles 
with  a  doxology  here:  To  whcm  be  gl'-ry  for  ever  and  ever 
Amn.  As  God  has  prepared  an  eternal  kingdom,  for  his 
Lints,  fo  they  dc-llre  that  G^d  may  have  glory  from  them 
to  eternal  ages  :  Grace  enlargeth  the  heart  towards  God, 
in  fervent  dcfires,  that  hi^  glory  may  be  tterr.iztd.  Tijg 
Lcr^  ivill  deliver  me,  &c. 

19  Salute  Prifca  and  Aquila,  and  the  houfhold 
of  Onefiphorus. 

Obferve  he:e,     How  mindful  thcipoflle  is  of  hisabfent 
friend   ;  thctigh  he  was  now  in  prifon,  and'  they  a  great' 
vay   from  him,  yet   he    fends  piotis   falutations  to  them. • 
ThisPrifca  or  PrifciUa,  and  Aquila,  are  often  remem.berc  1 
by  St.  Paul,  he    lodged    in  their   houfe   at  Corinth:    The 
faints  and  fervantsol  God  forget  not  one  afiothcr,  when  at 
the  ends  of  the  earth. — He    falutcs  alfo  Onefipliorus  and 
his  houfhold,  wife   and  children,  and  fervonts.     Thus  do 
pious  governors  procure  a  bit-fling  i!p')n"tlieir  families  as 
well  as  upon  their  perfons.    Onefiphorus  is  not  only  prayed 
for  himfelf  and    faluted  finglv,.  but  likcwife   his  houih-.ld 
alfo:  Salute  Prifca   ar.d  Aquila,  and  tlie  kmjhold  of  Oncft^- 
phorus. 

20  Eraflus  abode  at  Corinth  :  But  Trophimus 
have  I  left  at  Miletum  lick. 

6  B  a  El  ai1us 


933 


II.     TIMOTHY 


Chap,    n 


Eraftus  is  mentionetl,  Rom.  xvi.  23.  as  ch.nmbcrbin  of 
the  city  of  Coriiv.h,  one  lint  (hewed  liindnefs  to  P.iul :  he 
W3<  a  great  man,  the  trcafurcr  of  the  city  of  Corinth  ;  yet 
nciiiicrhis  richts,  nor  his  great  place,  could  keep  him  from 
iL.ving  the  r.padle  and  the  affliftcd  churcli  of  God:  Rarely 
are  great  men  good,  and  as  rarely  arc  good  nn-n  great  ;  yet 
{ofoe  great  men  are  g'xxl,  and  fomc  good  men  arc  great. 
Lot  and  Abraham,  Job  and  D.ivid  were  full  of  riches,  )ct 
full  ot  piety,  tmdcr  the  Old  Teftament  :  So  was  Nicodc- 
miis,  Jofcph  of  Aiimathea,  and  Zaccheus,  umler  the  New. 
Thus  G'xi  magnifiis  the  power  of  converting  grace. — 
Troplimiis  have  I  left  at  AJiletum  fuk.  This  man  was  a 
citizen  at  Ephefus,  a  difclplc  and  companion  of  St.  Paul, 
Ai\s  XX.  whom  he  was  forced  to  leave  fick  at  Miletiim. 
A'ite,  Strength  of  grace  cannot  prevail  againft  bodily  weak- 
nelfcs  and  difcafe- ;  ficknefs  may  IVi/.e  even  the  bcft  men. 
2.  That  the  apufllcs  had  not  the  {;ift  of  healing,  when  ihey 
plcafed,  but  oidy  Gal  gave  it  them. 

21  Do  thy  diligerice  to  come  before  winter. 
Eubulus  greetth  thee,  andPudcns,  and  Linus, and 
Claudia,  and  all  the  brethren. 

Our  apoflle  being  greatly  dcfirotis  to  fee  Timothy  before 
his  death,  rcnewcth  his  requcft  and  fuit  to  him  to  make 
hartc  and  coir.e  before  winter  ;  the  perfonal  prtfcnce  of  good 
men  is  much  very  much  defired  by  them,  in  order  to  excite 
and  quicken  each  otjier,  To  encourage  Timothy  to  liallen 
to  him,  he  names  fever.1l  perfonsot  note  that  were  then  at 
Rome,  vtho  fent  faliitations  tohiin  and  would  rejoice  to 
fue  him  :  But  where  were  aU,  thcfe,  when  our  apollle  was 


upon  his  trial  ?  Anf.  They  all  forfook  him,  and  not  one  of 
ihrm  Hood  wi,h  him.  Behold  what  irailty  there  ma)  be  .' 
and  what  feir'.\ill  do,  in  pcrfunsof  choice  not  for  ctrii.icDcy 
and  grace  in  the  church  of  God  ! 

22  The   Lord  Jefus   Chrift  he  with  thy   fpirit. 
Grace/ic  with  you.      Anicn. 

The  apoflle  concludes  thir,  like  lis  other  epiftlt-.":,  wiih 
an  aportoiical  benediction,  7/r  Lctri  Jrfui  ChiijI  be  uiih 
ihyjpint  :  as  if  he  had  faiil,  "  Be  not  lid  at  my  depar- 
ture ;  for,  though  I  null  leave  thee,  yit  the  Lordwill 
uphold  thee  by  his  grace  and  be  preftnt  with  thee  by  the 
influence  of  his  holy  Spirit."  '1  lie  inward  pieftn'ce  of 
Chtilt  with  the  fpiriisot  his  people,  rfirctfting  tlieir  I'piriis 
in  thinking,  judging,  chiinngand  refufnig,  i"s  a  fwcct  pri- 
vilege, and  greatly  to  be  deliied.  Hippy  they  who  have 
the  Ipirit  of  Clirilt  perpetually  priftiit  with  them,  who  fo 
li\e,  that  Chrlll  may  deligl-.t  to  dwell  by  his  Spirit  in  them 
— Grace  be  with  y9u,  that  is,  with  all  of  yen  ;  he  doth  not 
fay,  riches  be  with  you,  or  honours  be  with  you,  or  the 
favour  of  man  be  with  you,  birt  grace,  and  the  favour  if 
God  be  with  you.  God's  fpeeial  tavuur  and  diftingtiirhing 
grace  is  to  be  fought  by  all  perfons,  above  and  before  all 
things. — Laflly,  Our  aportle  ratifies  and  feals  up  all  with 
that  concluding  particle,  Atr.en  ;  teaching  us,  1  hat  what- 
ever we  fhould  pray  for,  fhould  be  rightly  underftood; 
firmly  believed,  and  carneflly  defired,  and  heartily  confentctl 
to:  They  fin  in  prayer,  who  underfland  not  what  they 
pray  for,  and  who  do  not  earnellly  dtfire  what  they  pray 
for  :  For  in  teftimony  of  cur  delires  to  be  heard,  we  favj 
Amen, 


I 


THE   END    OF  THE   SECOND    EPISTLE   TO   TIMOTHY. 


THE 


EPISTLE   OF  St.  PAUL 


T  O 


T 


I 


T 


U 


S. 


St.  Paul's  epi/fkf  to  Timotliy  andTitus,  are  the  church's  caiKr.n,  which  the  Holy  Gliofl  indited,  very  fjjjiaerd  le 
Ihdr  ufe  and  end.  0  how  happy  lutd  the  church  been  in  all  ages,  ifjlricl  canonical  obedience  had  been  paid,  as  ivell  as 
fivom  unto  tfion.  Titus  was  a  Gentile,  converted  early  to  Chnjlianity  by  St.  Paul,  who  having  great  experience 
of  his  piety  and  prudence,  Itft  him  in  Crete,  to  gcwern  the  church  of  God  in  that  ijland.  This  cpijlle  to  Titus  is  of 
ihefame  nature,  and  wrote  with  the  fame  deftgn,  as  thofe  to  Timothy,  onlyfwrttr;  becaufe  T\tus  Jeems  to  have  been 
the  more  ancient  and  cxperunced  perfou  ;  St.  Paul  brifjly  inJiniBs  him  in  all  the  parts  of  his  duly,  in  elcEling  church 
governors,  in  cen faring  fal/e  teachers,  in  inJlruBing  ike  ancient  a?id younger perfons;  in  prejjing  upon  all perfms  obedi- 
ence to  magijlratcs,  and  a  care  to  maintain  good  works. 


CHAP.     I. 

Titus  being  placed  bv  St.  Paul  in  Crete,  St.  Paul  writes  to 
him  how  he  ought  to  demean  hiinjclf  there,  by  appointing 
worthy  and  Jit  perfms  in  every  city  bijhops  or  ciders,  to 


godlinefs  in  the  life,  of  tliofe  tliat  fit  under  it  ;  not  that 
common,  notional,  and  intcllefliial  faith,  which  isoft-timci 
found  in  unholy  perfons  ;  but  that  livt-ly  faith,  wliich  is 
elfc\vliere  cailcri,  The  faith  of  the  operation  of  Cod,  and  here, 
The  faith  of  God's  el(£f  ;    even  fuch  a  faith  as  is  the  parcnr 


leach  and  govern  thofe  that  were  converted  to  the  faith  of  an^I  principle  of  obedience.      Ohfert'c,   2.     The  apoftlc 


PAUL  a  fervant  of  God,  atid  nn  Ape  file  of  Jefus 
Chrifl,  according  to  the  faith  of  God's  cleft, 
and  the  acknowledging  of  the  truth  which  is  after 
godlinefs  ;  2  In  hope  of  eternal  life,  which  God, 
that  cannot  lie,  promifed  before  the  world  began. 


declares  a  farther  end  of  his  office,  namely,  to  raife  Clirif- 
lians  up  to  a  lively  hope  and  cxpedlaiion  of  that  eternal  Ufe, 
ivhieh  that  God,  zvko  cannot  lie,  hith  promifed  before  the 
world  icgart.  But  how  could  God  then  promife,  when- 
there  was  none  to  proinifc  to  ?  Anf.  The  promife  was  made 
to  Chrift,  and  in  him  to  all  his  members  :  For  there  was  a 
federal  tranfjdlion  betwixt  the  Father  and  the  Son  from 
all  eternity  ;    the  Son  promifed  to  give  his  foul  an  ofFtring 


3  But  hath  in  due  times  manifefted  his  word  through    for  fin,  and  the  Father  engaged  liia't  he  (liould  fee  his  feed^ 
preaching,  which  is  committed  unto  me  according    and  the  travail  of  l-.is  foul.      3.  How  God,  who  pron^ifcd 
to  the  commandment  of  God  our  Saviour  ;     4  To 
Titus  mine  own  fon  after  the  conmion  faith,  grace, 
mercy,  and  peace  from  God  the  Father,  and  the 
Lord  Jefus  Chrift  our  Saviour, 

Thefe   verfcs  conjain  the   apoftle's  faliitation,   and  the 


us  jn  Chriil  eternal  life,  bifore  all  time,  did  accnnic'iih 
and  make  good  that  word  in  the  fulnefs  of  time.  \'er.  t,. 
He  hath  in  due  time  munifefled  his  word  throttgl}  pr.~,:cl:ing  : 
that  is,  what  God  fo  long  ago  piirpofed  in  himftif,  ,->nci 
promifed  to  his  Son,  he  hath, -in  the  fitted  appointed  fcafon, 
made   manifeft  by   the  preaching  of  the  lofpel,  \\hich  is 


firft  part  of  this  chapter  ;    in  which,  cbferve,  I.  the  pcrfon    cominittcd  to  me  by  the  appointment  of  God  arid  Chriit. 
fainting,  defcribcd  by   his    name,  Paul;     bv  his  general     Z^,7r«  hence.   That  the  doiHrinc  of  falvation  is  much  more 


ici,  than  it  was 


office,  a  fervanlof  Gcd\    by  his  fpecial  office,  an  Apiftlt  of   clearly  revealed  to  us  'hatlive  under  thegofj 
fefus  Chrifl  \    by  the  end  of  his  office,  xo  preach  the  faith,     to  the  fathers  of  the  Old  Tedament :  Jjife  :.nd  ii'.imortalit}-, 

'      '    '  that  is,   the  clear   knowledge,  and  more   full  ,;.Ttirance  of 


and  thereby  to  pronounce  the  faith  of  God's  ele£l,  and  to 
bring  perfons  to  the  ackncwledgment  of  the  doflrine  of  the 
gofpsl,  which  is  the  truth  according  to  godlinefs.  Learn 
hciice.  That  the  great  defign  and  end  of  preaclung  the 
gofpcl,  is,   to  produce  faith  in  the  heart,  and  hglliiefs  oj 


eterrallife  is  .  ow  brought  abotu,  by  the  preaching  of  the 
gofpel.      Oiferve  4.   The  perfiin  fainted,  7//«r,  defcribcd  ' 
by  his  relation,  St.   Paul's  /o«  in  the  faith  ;    he  b^gs!t  him 
by  his  iTiiniftry  unto  God,  was  the  iullrumcnt  of  iiis  con- 

vcrfioR: 


i>2i> 


TITUS. 


Chap. 


vcrflon  to  Ciuifliani^y  ;  H'-!  fo't  aOer  the  c:mnf)->  fuilh. 
Wlierc  n:te.  That  the  c!iurch  lus  but  one  faith  common 
to  all  Chriftians,  it  lias  onr  coiiini.ui  oh\tS\.  of  faiih,  Ciiritt 
criiciriril  ;  it  has  one  comnion  end  ot  t<iith,  eternal  falva- 
tiiin.  This  is  ihc  enJ  of  every  boliever's  faiih  and  hope. 
Olifti-vt,  lartly,  The  faliiiaiion  iipjlf:  Gr/ice,  metY\\  and 
frace  from  Cod  the  Father,  and  the  Lord  'jfejiis  Chrl/i  our 
S/ri>iotir;  that  is,  all  ("piritiial,  temporal,  and  ctern  d  blcf- 
linjj;s,  I  itinft  heartily  "ilh  unto  you,  from  God  \hi  Father, 
and  Jefiis  Chriil  our  wotiby  Modiatnr.  Learn  hence,  That 
whatever  fpi I  iiual^racc,  or  temporal  bleflin^jue  now  receive 
from  (]iii,  is  from  him  not  barely  as  a  Creator,  but  as  a 
Father,  a  gracious  Father  in  Chrift,  in  whom  he  pouis 
forth  the  irnmcnfiiy  of  bis  love  upon  ms,  and  through  whom 
he  conveys  all  kiiid  of  bleflings  imio  us. 

5  For  thi.s  caufe  left  I  thee  in  Crete,  that  tliou 
fliouldeft  fct  in  order  the  tilings  that  arc  wanting, 
and  ordain  elders  in  every  city,  as  I  had  appointed 
thee. 

Off.rve  here,  i.  The  ercflion  of  a  power  in  the  pcrfon 
of  Tims  :  /  left  the'  in  Crete  to  ordain  elders  ;  "  I  w  ho  am 
an  .ipollle  of  Chriif,  and  have  received  a  cominill].  n  troin 
him  thus  to  do.  I  left  thee,  thee  who  wert  fo  dear  to  me, 
fo  iif.fiil  to  me  ;  yet,  fur  the  church's  fervicc,  did  I  deny 
mvfelf  and  pa-t  with  ihec."  Bebold  here  a  blelTed  pattern 
for  ciir  n.iuiiferial  imitation.  St.  Paul  diil,  and  could, 
tnoll  cheerfiiil)  facrificc  r.ll  his  private  advantages,  the  ten- 
clereft  and  inni<  ft  of  his  afflx^ion  to  the  benefit  of  the 
church,  ami  (Ik-  inicnft  of  rcli  i  )n  ;  let  us  go  and  do  like- 
viTe.  2.  The  end  of  ib;s  inlHtntion,  or  the  life  and  cxer- 
eifi  of  this  pcw:r  to  order  and  to  ordain,  to  corrt<5t  and 
condiinte  ;  i.  To  fet  in  order  things  that  are  zvanfing  ;  the 
fliip  of  the  church  is  never  fo  well  rig<;ed,  but  fomething 
Js  want'n;^  that  mi_L'ht-  be  added  :  Whilft  the  tabernacle  (if 
Gixl  fojourns  here  belovr,  fome  pin  or  other  will  be  Lick- 
ing in  ii.  2.  To  ordain  elders  in  merv  city,  fu^h  as  niiglit 
enverii  snd  teach,  and  a'hniniftec  :-•  God  in  hcly  thint^s  : 
Wherever  a  church  is  planted,  there  is  an  abfiiliitc  nrcciiity 
of  a  fetiltd  ninifJry,  and  a  fiicceflion  of  minillers,  without 
vhich  it  is  impolliile  that  rtlirjon  llioiild  eiiher  profpcr  or 
Ion"  conunue  :  And  care  muft  be  taken,  that  fuch  minif- 
"ters  be  duly  qualified,  and  regularly  ordained,  I  left  thee  in 
Crete  to  ordain  elders.  3.  The  liinitaiion  of  thefe  ads,  ac- 
cording  to  the  apofHe's  prcfcription,  us  I  had  r.fp'itnted  tl^ee. 
Titus  muft  do  noihim:  but  accordin<r  to  commilli' n,  ;:nd 
by  fpecial  direflion.  Where  note.  That  the  ordering  and 
governing  of  the  church  was  not  left  arbitrary,  no,  not  to 
Titus  himfclf :  B'lt  whatever  he  did  was  done  by  apofto- 
lical  dire6lion  :  For  this  caufe  I  left  thee  in  Crete,  that  thou 
Jhouldefi  uiiijin  ehkrs  in  every  city,  as  I  af pointed  thee. 

6  If  any  be  blamclefs,  the  hufband  of  one  wife, 
liavin'  failhful  children,  not  accufedof  riot,  or  un- 
rulv.-.  7  For  a  biUiop  muft  be  blainelcfs,  as  the 
ftewaud  of  God;  not  felf-wilicd,  nor  foon  angry, 
not  given  to  wine,  no  Ilriker,  not  given  to  filthy 
lucree;  .8  But  a  lover  of  hofpita.'ity,  a  lover  of  j^ood 
men,  Ibbcr,  juft,  holy,  temperate;  g  Holdift^  faft 


the  fuiliful  word  as  he  hath  been  taught,  that  he 
may  be  able  by  found  doQiine.  both  to  exhoit  and 
to  convince  the  gainfaycrs. 

Here  St.  Paul  gave  Titus,  as  he  h.-.d  before  done  Timo- 
thy, the  character  of  fuch  perfons  as  were  to  be  adniittcd 
into  ihe  fiicred  function.     The  character  is  iw(>fold,  p(>ii- 
live  and  negative  ;    he  fhcws  them  both  what  ihey  IhouM 
be  and  ".vhat  they  a>iild  not  be.  The  pofiiive  charjflersol 
biftiop,  yea,  of  every  one  that  adminifters  lo  Gid  in  hi.' 
things,  are  thefe:  He  rr.v.!\'he  h/amel  ft,  free  from  A  and. 
not  blame-worthy  ;  a  miniftcrV  life  f)i(Jiild  be  fo  biightt; 
fliiiiing,  that  all  |xrf(  ns  who  behold  it,  iDay  aclmirc  ir,  ai 
t;uidc  their  lives   by  the  dircfliin  and  c.\.'n;ple  of  it.      7 
h"fttind  of  one  ufe;  that  is,  at  once;    the  apoltlc's  con 
inand  doth   not  forbid    fucccflive   marriagts;    for  tliis  Ic 
clftvvliere  allows  ;  fee  the  note  on  I  Tim.  iii.  2.  Nord<cs 
the  command  oblige  him  to  marry  at  all,  btit  it  iftuhliiTies 
the  lawfiilncfs  of  a  biOinp's  marriage,  if  he  fets  ixafon  for 
i;  ;  yet,  no  doubt,  but  thefe  words,   the  l.uflpnd  cf  cue  wife. 
Si.  Paul  propofcs  a  greater  degree  fi  ih.Jli'y  loihure! 
go\ernor^,  than  to  other  perfons.     Hcfin^  fuitlfui childr. 
not  acafcd  cfrict,  cr  unruly.      7"ilus  nusfl  r.ot  crly  lo«.k 
the  perfon  he  is  to  ordain,  but  the  fairily  and  hcufhrld 
the  perfon   ordained,  that   they  be  will  governed,  bt-cai 
the  honour  of  religion,  and   the  rcruiaiirn  of  the  chisr- a 
fiiffers  cxcccdincly,   when  any  of  ihcVilhop's  fan-.i!y,  kis 
children  efpecially,  are   lioious   and  unruly  ;    befidts,  the 
world  will  proiu'iince   thcin  unfit  to  govern  the  church  of 
God,  that   Cannot  comtrand   their  own    families,     yis  1 
Jleward  if  God  \    the  ftc\\srd  is  ;m  appointed  and  tlepui,.! 
olFcer,  he   adts  by  cominiflion,  and  dillribntcs  his  Loid's 
allowance,  accorefing  to  his  Lord's  ccnnr.and,  and  is  ac- 
coimtable  for  all  he  does  ;    and  ss  he  is  over   the    inferior 
fervaiit  ,  fo  muft  he  be  a  pattern  and  precedent  for  them  ;  a 
ftcw  ard  muft  be  both  wife  and  faiihfid  :  A  lover  cfh'f/'itali't); 
Joher,   temperate  \    mark,   of  hofpitaliiy,  not  oj  luxury  and 
fenfualiiy  :  As  he  crniinends  hofpit.ility  fo  he   regulates  it 
to^,   a  liver  of  hofpitaiity,  yet  fober  and  tsmperati  j  riotous 
hoiifekeeping   is  not   hofpitaiity  in   St.  Paul's  account,  but 
the  liberal  and  free  relieving  of  fuch  as. are  in  nicefliiiesand 
ftrails  :   Holding f'f  the  fiitlful  wcrd,  as  he  hath  been  taught. 
He  nitifl,be  a  perfoi;  weH   inltiuclcd,  well  fettled  and  con^ 
firmed   in   the  taith>  of -Ability  to  defend  the  faith,  and  to 
flop   the  mouth  of  gnliifaycrs:    fi'J},   holy,  and  a  l.ver  ./ 
good  men,  a  perfe)n  ot  ftrifl  htilincfs  and  piety  towards  G( 
of  ex.".(Sl   right* oufnefs  and  jiiftice  towareis  man,  and  a  (ii,- 
cere  lover  of  all  good  men.  Thefe  are  the  pofiiiVe  charadTers 
reqiiircd  in  a  bifhop.      The  negatives  fe,llow,  and  they  are 
five  ;   not  fe[f-willfd,T\rx  fo  adhering  to  his  own  rcfolutions, 
that  nothing  can  divorce  him  froin  them  ;    he  that  is  of  an 
inflexible  will,  had  need  be  of  an  infallible  judginent ;  nit  fun 
angry,   and  fubjeft  to  p:;flien,  for  he  llaiiils  in  God's  jilacc^. 
and  eiughi  to  rcfeir.blc  Gcxl  iii  long-fufllripg  and  paiitncs  ; 
not  given  to  luine,  that    is,   to  much   wine,  no  inorJinaie 
lover  of  it,  no  fitter  at  "  inc,  cither  in  his  own  hoiife,  or 
clfewhere  ;    no   lirikir,   either  with  the  hatid,  or -wiih  the 
tongue  ;    not  given  to  fitly  lucre,  feeking  to  get  wealth  hy 
fordid  ways  and  means  :  The  fin  of  covetoiifnefs  is  not  fo 
bafe  in  any  ijHi^n,  as   in  a  niiuiller  j    mr.ny  arc  unjuftly 

cliaiged 


Chap.  i. 


TITUS. 


9sr> 


chargfd  with  it,  but  where  it  is  really  found,  it  is  a  fordid 
{]•).  How  unfit  is  he  to  ndminirter  in  holy  things  to  God, 
-  ho  prefers  the  world  before  God  !  By  making  a  god  ot 
,e  world,  wcmakc  an  idol  of  God. 
lo  For  there  are  many  unruly  and  vain  talkers, 
nnd  d^-ceivcrs,  efpccialiy  they  of  the  circunicifion  : 
1 1  Whofc  mouth  muft  be  Hopped,  who  fubvert 
whole  honfes,  teachin:;  things  which  they  ought 
not,  for  filthy  lucre's  lake. 

A  reafon  is  here  fuhjoined  by  our  apofllc,  wliv  Tims 
Ihnuld  take  fuch  fjiccial  care  to  fill  the  church  wish  able 
f^iMd-'s,   namely,    becaiifc   there    were  a  nniliitude  of  fjlfe 

ichers  difperfcd  abroad,  and  fcaitcred  up  and  down  every 
where,  v>a"'>^"'3ilv,  the  Jiidaizing  v1o(flv>rs.  ibofe  of  i lie 
circpmcili'in.  mentioned  Acis  xv.  who  woidd  make  Chrif- 
ttanitv  nothinrrmore  than  a  fnppleiTient  tothe  lawof  Mofcs. 
Thefe  he  tells  Titus,  inuft  have  their  months  (foppcd, 
not  bv  force,  for  Titus  had  no  power  .of  the  fwnrd,  but  by 
confutation:  he  ir.iift  take  care  to  ord;iin  fuch  as  ir.ight 
/iience  thjin,  thfiieh  not  fniffv  them.  For,  m^iri  the  e(K- 
C.icy  of  error,  and  the  power  of  foduQion,  they  Jubiert  whole 
hoiifes,  they  make  profelytes  without  number.  Leant  hence, 
That  fiich  is  the  fl:rene,th  of  error,  and  the  weaknefs  and 
iinileadincfs  of  marvv  Cbriftians,  that  whole  houiliolds  may 
be  fubverted  bv  the  mr.if  grofs  deceivers.  If  t.'ie  apoftiiVs 
conver's  were  thus  eilily  and  univerfally  niiiltd,  no  wonder 
if  ours  be  fo. 

12  One  of  themfelves,  even  a  prophet  of  iheir 
own,  faid.  The  Cretians  are  always  liars,  evil  beads, 
flo^v  bellies.  13  This  witnefs  is  true  :  Wherefore 
rebuke  thcin  fliarply,  that  they  may  be  found  in  the 
f.iith  ;  14  Not  giving  heed  to  Jev.ifli  fables,  and 
commmdipcnts  of  men  that  turn  from  the  truth. 

The  n?xr  argument  St.  Paul  mrkes  tife  of  to  excfie  T'wus 
fo  take  great  care  how  he  b:-Iiaved  himfelf  at  Crete,  and 
what  bifh^ps  he  left  thc.'C,  is  drawn  from  the  nuality  nnd 
nature  of  the  people  in  tliat  illand  (.f  Crete,  v,herc  Grd's 
providence  and  the  apt'dlc's  care  had  placed  him  :  He  tells 
him,  that  oneof  th.-'ir  own  prophets  or  pners,  Epin'.enides, 
had"  given  this  chara(flcr  of  them.  That  the  Creflar.s  were 
a  lazy  and  a  lying  people,  ready  enough  to  be  milled  bv  the 
falfe  teachers:  particul?rly  the  Judaizing  dodlor?,  who  im- 
pofed  circmncirion  and  other  ceremonial  rites  upon  them, 
which  "».'cre  now  old  fabhs.bui  tended  t!)  pervert  men  frf)m 
the  truth  \  therefore  ho  charges  Titus  to  reprove  iTiarply 
and  cuttingly,  t'aat  they  nfy  he J',u:i<l  in  fait^K  The  word  is 
a  metnph^^r  taken  fr.ini  firrjenns,  v  ho  cut  out  dead  Audi 
t.i  the  C|uick,  but  it  is  iri  order  to  healing  ;  cuttirj;  vnrds 
have  done  gr^-a*  fu res  :  Many  a  difeafe,  fcftercd  foi.l  has 
been  male  found,  both  in  f.iirh  and  manners,  bv  Avcre 
rrprrhenfion.  Le.trn  hence,  Th.-.t  alihoueh  cenrr  dlv  fpc.-ik- 
'v.\^7,  "c  outiht  10  temper  our  reproofs  v\  iih  mech  pcntle- 
nefsand  metkinff,  yet  t'"cre  is  a  time  whm  wr  n^ufl  leprove 
ff.Tf'h;  that  men  nuiy  he  j-Ain.l'tit  flefnhh.  We  tr.ay,  we 
(I   fl^e;:k  cufing  word',  when  kind  words  ivill  not. do. 


13  Unto  the  pure  all  things  are  pure  :  But  unto 
them  that  arc  defiled  and  unbelieving  Z5  nothini; 
pure  ;  but  even  thcirmind  and  confcience  is  dclilcd. 

Here  our  apoflle  intimates  w hat  thofe  Jev\ii]i  traditions 
and  fables  were,  which  ibofc  Judaizing  doftors  and  falic 
teachers  would  obtnidc  and  impofe  lipcn  peifins  at  that 
time,  namely,  pretences  that  men  were  defiled  by  mating 
things  unclean,  bv  not  rbferving  their  days,  and  keeping 
other  ceremonial  rites  :  But,  favs  the  cpofile,  to  the  pure  cil 
things  are  pure  ;  that  is,  to  believers  who  arc  fan<ftifitd  bv 
the  Ciiriitian  f-iih,  and  purified  from  fin  and  gtiilt,  all 
meats,  and  davs,  and  tliin^s  of  tht.=  natine,  arc  clean  and 
lawfi;!,  and  may  without  fin  be  ufed,  tvery  creature  heiu'' 
faniflified  by  the  word  of  God  ^nd  prayer.  Here  n?//,  Tiic 
honourable  title  which  a  gracious  anil  mercilu!  (jod  purs 
upon  good  men,  notwithftanding  they  htve  much  iir])iirity 
and  fin  inhering  in  them,  and  many  finfiil  weaknellts  and 
infirmities  cleaving  to  them,  yet  God  calfs  them  pure. 
VkIo  the  pure,  S-c.  they  are  now  ini;id!y  fo,  and  liiall  ere 
long  be  pcrfeclly  fo.  2.  A  privilege  purcluifed  for  them  by 
the  blood  of  Chriff,  and  that  is,  li  e  lawful  liberty  and  ufc 
of  all  meats.  i:fc.  under  the  gofpcl,  which  were  prohibiied 
by,  and  forbidden  under  the  ceremonial  law  ;  i.:nf^  the  pure 
all  things  are  now  pure, — But  tintt  them  thr.t  are  Healed  and 
unheUeviiig  is  mthiiig  pure  ;  Mark,  He  doth  not  fay,  -o  the 
defiled  all  things  arc  unclean,  hut  nct/iing  is  pure  :  Thev 
pollute  sll  they  touch  :  To  an  infanclinml  man  nothing  is 
nmclificd  ;  whatever  he  d?es  is  unclean,  ei'hcr  in  the  mat- 
ter, in  the  manner,  or  in  the  end  of  his  d.>ing  it ;  and  the 
rcafcn  fellows,  bccaufe  their  mind a/jcl  cufcleiiee  is  defile,!. 
No  wonder  the  ftrenms  are  polluted,  when  the  fountains 
are  poifoned.  The  minj  and  CAiJcicnce  are  defiUd,  partly  by 
blindnefs,  partly  by  ftiipidiiy. 

16  They  profefs  that  they  know  God  ;  but  in 
works  thty  deny  A/»»,  being  abominable  and  difobc- 
dient,  and  unto  every  good  work  r  probat  . 

Peho'd  here  the  difmal  charaftcr  of  many  hypoc.iticnl' 
pcrfons  iti  the  Jewiln  church  :  They  protcfit;d  the  kn<>w- 
icdge  of  GofI,  the  true  God;  but  in  tlicir  works,  in  ihcir 
lives  an  1  aiSlicins  thcv  denied  him,  and  fo  became  abomin- 
able both  to  God  and  mian,  dif^bcdicnt  to  ilie  Invv,  and 
a\'erfe  to  every  gocd  \^■ork.  Here  leari^  I.  That  hypiKti'es' 
are  generally  great  profelfors  ;  they  proftfs  great  knouledrc 
of  God,  andgre.it  zeal  for  him.  2.  T  h  r  to  d'liy  God 
h  a  very  heinous  fin,  and  an  abominable  wicktdnefs: 
There  is  a  twofold  denial  of  GkI  ;  firft,  i.-i  words,  cxprcfily 
and  openly  ;  fcc;>r(ily,  in  practice,  rl>^fi  ly  Lud  anfequcn-. 
tially  ;  Tl.ev  profefs  that  iheylncu-  Cod,  hut  in  ivarls 'hy 
dim  him.  There  m.av  be  at  once  a  pritcfrng  of  Gv.d 
and  a  denir.l  of  1  im  :  Many  a  nipn"s  prat" ice  fpcrks  loud, 
thaf-ihere  i.<:  no  God,  whtn  he  makes  a  fair  ctiutiliirn  ntul 
proftflion  of  him  w'i.'h  his  mouth  and  t<  npire.  Le7rtt  v. 
That  no  fons  of  perfous  are  fo  odious  to  God,  :.i-.d  ab'-- 
rr.inable  in  his  fight,  as  t]jofe  who  nuke  a  prcfcili-p  «f  liJs 
h(/!v  tiatne  and  tri:th,  but  walk  crntrary  in  the  ir-Hvcs  to- 
that  profViTi'-n  ;  They  pnjr/s  thai  fhey  hr.nv  Cid\  -htl  in 
u:rh  I'.cyy  '.ri. 

CilAP. 


»ss 


TITUS. 


Chap. 


n. 


C  H  A  P.     II. 

lOiir  ajirflle  in  ihh  chapter  direUi  T'lnnhorv  to  difcfujr^e 
hii  duly  faithfully,  ai  a  mirjjler  of  Chr.jl,  in  preach- 
ing the  gffp'l,  aivifmg  hun  to  iiiftrucl  all,  both  young 
and  old,  parents  and  children,  rna/len  and  fei-vmti, 
in  the  praflice  of  their  rrhlive  and  reJpeBive  duties  one 
ttnvardi  another,  that  God  migl.l  be  glorif.ed,  and  reli- 
gion adorned. 
BUT  fpcak  thou  the  things  which  become  found 
doQiinc. 

As  if  our  apoftlc  had  fjiil,  Whatever  the  fnrmcntioned 
J lulaizing  Honors  preach,  though  they  dote  upon  dream?, 
and  feed  their  hearers  with  fables  and  faiifits,  to  poifon 
and  corrupt  their  fo\ds,  and  turn  them  from  the  truth  ;  be 
liire  that  thou  carried  thyfclf  as  Ikcoitics  a  found  preacher 
of  the  "ofpel,  and  fprai  only  /he  thliigi  which  hecim;  found 
d^lrhS:  The  boily  may  as  foon  be  nouriflied  with  carrion, 
as  the  foul  with  rotten  and  unfmuid  do(flrinc.  ChriQinn 
doflrine  is  found  doiSrine  :  And  tlic  miniffers  of  Cliril}, 
who  feed  his  people,  muft  take  care  that  they  bring  fuch 
TAliolcfoinc  dodrine  to  their  people,  as  may  contribute 
greaily  to  their  fpiritual  health  and  foundncfs  ;  Sl^eak  thou 
th^  things  that  btcanie  found  doclrine. 

2  That  the  aged  men  be  fober,  grave,  temperate, 
found  in  faith,  in  chanty,  in  patience  : 

Bv  aged  men,  we  may  undcrftand  all  ancictit  men  in 
•General,  and  church  ofliccrs  in  particular,  in  whom  our 
apofllc  requires  and  ca'iU  for  gravity  and  fobriety  in  beliavi- 
nur,  temperance  in  all  things,  that  they  be  found  hi  faith, 
fncere  in  chariiy,  and  conftant  in  patience.  Where  mte. 
That  our  apoille  cxemptcth  none  from  the  inflruflions, 
admonitions,  and  exhortations  of  the  minillcrs  of  Gcd. 
God's  fchool  is  as  vveil  for  the  aged  as  the  y<'ung,  not  only 
for  initiating  youth,  but  alio  for  edifving  the  aged,  and 
building  them  up  in  thtir  iTwft  holy  faith  :  The  agjcd  have 
but  a  liitlc  time  to  be  in  the  world,  their  nature  decline?, 
their  davs  arc  almoft  ended,  they  rnuH  therefore  labour  to 
recoirpcncc  a  decay  of  nature  with  increafe  of  grace,  the 
wcakncfs  of  bwly  with  ftrengih  of  faiih  :  Let  the  cged  men 
.iefound  in  the  faith.  AV^' farther,  That  fobriety,  gravity, 
teiTiperance,  foundnefs  in  the  faith,  eminent  charity,  and 
exemplary  patience,  arc  the  great  ornaments  of  perfon?  in 
thtir  old  age. 

3  The  aged  women  likewifc.  that  they  he  in  beha- 
viour as  bccomcth  Jiolinefs,  not  falfe  acculcrs,  not 
riven  to  niucli  wine,  teachers  of  good  things ;  ^ 
That  ihey  may  teach  the  youn;^  women  to  be  fobcr, 
to  love  their  hufbands,  to  love  theirchiidren  ;  5  To 
Z>f  difcrcet.  rhaftc,  keepers  at  liome,  good,  obedient 
to  tlieir  own  huibands,  that  the  word  of  God  be 
not  blsfphemed.  • 

Jjjflruilions  are  here  given  for  the  good  women,  asbefnre 
for  the  agetl  men,  that  is,  for  all  in  general  :  and  fuch  aged 
women  in  particular  as  were  deaconeJles,  or  ftrvr.nts  to  the 


church,  that  they  being  placed  in  the  rank  of  church- 
officers,  fhnuld  a£t  and  walk  as  beccmcih  holy  pcrfons, 
deployed  about  hoW  things  ;  particularly,  that  thtir  deport- 
ment and  behaviour  be  fiiih,  both  in  habit  and  gefturc,  as 
bcecmtth  Jiolinefs,  that  they  be  noxfoifc  accvjers,  (k^il.s,  the 
Original  fignifres,  becaufe  falfe  acciifing  is  the  (icvil's  work  ; 
they  that  do  his  work  (hall  bear  his  name  :  Not  given  to 
much  wine  ;  Excefs  in  drinking  is  bad  in  men,  worl'e  in 
Women,  wi^rll  of  all  in  old  women,  who  ought  to  be  pat- 
terns cf  piety  and  prudence,  ci  fobiiciy  and  tempt  rancc, 
to  the  younger  women  ;  for  St.  Paul  I'erc  direif^s  them  to 
teach  the  younger  ;  that  is,  by  their  jirivate  admonitions  and 
prudent  examples,  infiniiS  them  to  be  wile  and  fobcr,  not 
light  and  airy  ;  and  to  love  ihcir  hufbands  and  children  in 
a  fit  and  becominsj  manner,  and  to  (liew  it  in  their  beha- 
viour ;  iliforeet  and  cha(le  in  all  ;htir  acliotr,  keeping  .?t 
home,  and  minding  the  affairs  of  the  familv  ;  to  be  kind 
and  obedient  to  thtir  hufbanifs,  left  the  irifcarriagcs  of 
young  women  fliould  bring  reproach  upon  religion,  and 
the  gofpcl  be  thotij^ht  by  the  men  of  the  world  to  infufc 
any  thing  into  them  contrary  to  moral  virtue.  Learn  hence. 
That  the  wholcfomc  c!offiinc  of  the  gofpcl  midt  be  preach- 
ed and  pratf^icallv  applied  to  women  as  well  as  to  men,  as 
they  cannot  \\  iihout  il.e  danger  uf  damnation,  dc.'pifc  or 
ncglecEl  the  miniflry  of  the  word. 

6  Youngmenlikewife  exhort  to  be  fober-minded. 

Ncte  here,  I.  That  the  miniftcrs  of  God  mud  appK' 
themfclves  and  their  do^rine  to  the  ftveral  fexes  ages,  anii 
conditions  of  their  people  ;  that  every  pcrfcn,  man  and 
womrn,  young  and  old,  fupcrior  a.nd  inferior,  may  fcnciw 
not  oidy  what  is  lawfirl,  hut  what  is  expedient, moft  hcfeem- 
ing  their  qualify,  and  bell  becoming  their  age.  Here  otrr 
apoflle  dire6fs  Titus  toexhrrt  firfl  the  aged  men,  next  the 
aged  women  ;  now  the  younger  men,  that  they  he  fober - 
minded,  fettled  in  the  truth,  ginded  by  found  judgment, 
not  governed  by  pnflion,  nor  led  bv  fenfe  and  appetite,  ror 
puffed  up  with  proud  Ct  nceit  :  Where  it  is  ohfervnUe,  that 
Sr.  Paul's  warnings  here  given  in  this  chapter  to  the  agtd 
men,  the  aged  women,  and  the  younger  men,  do  intin^iatc 
to  us  what  vices  thty  are  that  all  forts  of  perfi'ns  are  fiibjcft 
to,  ?nd  mcfl  endangered  by  ;  and  this  is  iht  wife  improve- 
inent  that  all  fliould  make  rf  it,  to  watch  againfl  the  fins 
of  their  age  :md  condition,  their  complexion  and  confliiu- 
tion,  their  calling  and  vocation,  every  fin  thnt  doih  fo  ealily 
bcfct  ihcm,  and  obflmfls  and  hinders  them  in  thtir  Cl'.rif- 
tiancourfc. 

7  In  all  thing.sfhewing  thyfelf  a  pattern  of  good 
works:  In  doftvine /7;fr(7?t<;unconuptntfs.  gravity, 
fincerity,  8  .Sound  Ipeech  that  camiot  be  condemn- 
ed ;  that  he  that  is  of  the  contrary  part  may  be 
afliamtd,  having  no  evil  thing  to  fiy  to  you. 

St.  Piiul  having  dimmed  Tiirs  wh:t  <1(  (."ilrine  to  preach, 
comes  now  to  inttruCl  him  what  example  to  lead,  in  nil 
things  Jhciv  tly[etf  v  pattern  of  g^cd  ifcrks  \  as  if  l"e  h.nd  f;:id. 
In  all  the  goi  d  wl  i.  h  'hi  u  ixl-i.itclt  thy  hearers  to,  be  an 
cniinent  pattern  cd"  i:  ihyf  It';  tl  at  thev  may  fee  thjt  lilib'y 
in  thy  lite,  iNliich  thou  prtlfcfi  ipcn  them  tv  thv  pre-vh- 


Chai>.  II. 


TITUS. 


.037 


injr.  Bv  piety  and  ^ontl  works  fecond  rhy  doctrine  ;  there 
mid  he  a  (we.'t  haimony  berween  a  ininiller's  doftriiie  and 
hi-,  converf.ition;  otherwife  he  pulls  down  fafter  than  he 
Iniilds  uj):  An  heierodux  tonverfatit>n  will  carry  an  ortho- 
.1  >x  preacher  to  hell,  fie  clnfa  this  admonition  to  Titus 
concerning  prr.ichinir  with  ;his  foleinn  char(»e,  namely, 
I  hat  this  (loct.  iMf  be  fonnd  nnd  profitable,  fmcere  with- 
out mixuire.  grave  without  levity,  fcmnd  words,  that  can 
never  be  confuted  by  gainfayers,  which  niult  be  exptfted; 
but  happy  will  voii  be  if  thev  ran  have  nothing  jnflly  to 
charge  your  dotTirine  or  converfition  with.  Learn  hence, 
That  the  miniftcrs  of  God  have  ever  had,  and  ninll  always 
exjjfdl  lonie  th<«t  will  withftind,  oppofe,  and  gainlay  ihem, 
as  loiijT  as  th'Tf  i?  a  d-vil  in  ihe  world  ;  and  io  long  as  the 
Tnin'fters  of  God  endeivour  to  batter  down  the  walls  of 
his  kiiigdonj,  he  will  raife  ftornis  about  their  ears.  2. 
I  hit  it  is  the  duty,  arid  mud  be  the  care  and  endeaiiour  of 
all  the  miniilei-s  of  (/od,  to  oblige  themfclves  to  fuch  an 
exemplary  piety  of  converfation,  as  tnay  (top  the  mouth 
of  Hinder,  that  the  contrarv  poty  may  be  a/hatned,  hav- 
ing no  e\'il  thing  to  lay  agiinft  them. 

9  Exhort  I'ervants  to  be  obedient  unto  their  gtvn 
nmllcis,  and  to  plcafe  Mct«  well  in  all  thini;s  ;  not 
anlwering  a^^ain,  10  Not  purloining,  but  'hewing 
all  good  fidelity  ;  that  they  may  adorn  thedoftrine 
of  God  our  Saviour  in  all  things. 

Although  Titus,  according  to  fonie,  was  a  bifliop,  yea 
an  archbifhop,  yet  St.  Paul  exhorts  him  to  look  upon  the 
inftruction  of  fervants  as  otie  part  of  his  charge.  Exhort 
Jhvints;  the  f<nil-^  of  the  pMoreft  flaves  and  fcrvants,  for 
whom  the  Scti  of  God  died,  iniift  be  of  ^irccious  account 
with,  and  be  particularly  concerned  for,  by  th«  higheft  aw)- 
bafT.idor  of  Chrift  :  As  all  louls  had  an  equal  price,-  fo 
mult  they  have  an  equal  care.  2.  The  genpral  duty  which 
fervants  are  exhorted  to,  and  that  is,  obed'unre  t'l  Ihe'ir  t.xun 
vi.ijlerf,  in  all  honeft  and  lawful  things,  whether  'h''ir 
inifters  were  Pagans  or  Chriftians  :  If  Pagnns,  not  think- 
ing that  their  Chriftianity  freed  thetn  from  their  juft  coni- 
niinds  :  ifChiiflian  n.afters,  not  thinking  that  they  had 
therefore  a  greater  liberty  to  be  fancy  with  them,  or  lefs 
obedient  to  them.  3.  The  particular  duties  here  prefTed 
upon  fervants,  i .  Not  anf%uerlitg  a^ain,  not  r roffing  or  con- 
tradicling  what  thev  are  ccinmanded.  not  fancily  replying 
when  they  are  reproved.  2.  AV  pti'lhiini^,  that  is  not 
ftealing  the^le.->rt  thing,  nor  taking  any  thing  that  is  their 
mailer's,  which  is  not  allowed  by  their  confent.  but  Shew- 
ing'all  contcionable  triiflinefs,  and  that  great  fidelity  and 
honei>y  may  be  found  with  them.  4.  The  argument  or 
motive  to  ftir  up  fervants  to  this  CHnfcionahle  care,  anil 
confcientious  dillharge  of  their  dniv,  Thatthfy  may  adwri 
the d^ftr'ine  r^j  C;d ')ur  Savhur  in  oil  ih'inns ;  that  is,  that 
they  nisy  put  honour  upon  Chrift  and  his  holv  reliirion, 
by  beautifying  their  Chriftian  profi  (Tion  by  a  fuitable  and 
becoming  converfation.  Learn,  That  it  is  in  the  power 
of  the  poort-ft  and  meaufft  IVrvant  to  ilo  much  good  or 
touch  hurt  to  the  Chriftian  religfon  :  Some  m'ght  be  re.idy 
to  lay,  Alas  I  W  hat  good  or  hurt,  whit  credit  or  diCcre- 
dit  can  a  poor  fervsnt  do  to  religion  ?  Much  every  way  : 
;e  may  adorn  the  d'.ctr'ne  'fOmtour  S.ivicur,  by  hi?  Chiif- 
jtj  bshavion-  a«  s  fervnnt,  and  the  n.ime  of  God  ai.d  his 


dotftrine  may  he  blafphemed  by  him,  if  he  be  negligent  in 
liisdnty.  None  are  io  little  and  incoiiliderable,  but  they 
are  capable  of  ferving  the  great  endv  of  rtjigioi-i,  cap-nble 
of  doil^g  good  fervice  for  God  on  earth,  and  of  being 
eternally  rewarded  by  God  in  heaven. 

11  For  the  grace  of  God  tiiat  bringeth  falvalioii 
hath  appeared  to  all  men,  1 2  Tcachin  ;  ii.s  that  deny- 
ing ungodliiieis  and  worldly  lulls,  we  fiiould  live 
fobcrly,righteoufly  and  godly,  in  this  prcfent  world. 

As  if  the  apuftle  had  i'.id,  I^et  all  forts  of  men,  fervani.; 
and  inafters, children  and  pirents,  old  and  youtig,  dilcharge 
their  duties  f.iithfnlly   to  God   and  one  another  ;  for  tlie 
grace  of  God,  difcovered  in  the  gofnel,  has  appeared  to  nil 
men,  teaching  them    to  deny   all  doiftrines  and    practices 
which  are  ungodly,  and  all  worldly  liift'-,  orfenfuality,  and 
that  we  fliouid  live  kiberlv,  with  relptft  toourfelves.  righ- 
teoufly  atid  charitably  to\\ards  our  ne^ghliour,  and  hohly 
to->vards  God  ill  thi^  prcfent  -Aorld.    N'lte  here,  i.  A  choice 
and  excilleiit  derciiption  of  the  gofpcl,;   it  is  the  grace  0/ 
Cod,  that  is,  the  doctrine  of  God's  free  grace  and    gratui- 
tous favour  declared  in  Chrift  to  poor  finners.  2.  The  joy. 
ful  inefl'age  which  thegoljiel  brings,  and  that  is,  lalvation  : 
The  gofpel  makes  a  gracious  tender  of  lalvation,  and  that 
univerl'ally  to  loft  and  undone  (inners.    3.  The  clear  light 
and  evidence  that  it  does  hold    forth  this  iiielTage  in  and 
by  ;   it  has   appeared  ot  fliined   forth  like  the  day-ftar,  or 
the  rifing-fnn.    4.  The  extent  of  its  glorious  beams,  how 
far  they  reach,  to  all  indefinitely.    The  grace  of  God  hr'irg- 
i>:g  fahiition  hm  appeared  unto  all  men  ;    that  is,  it  is  ten- 
dered 10  all  without  reftriction  or  limitation,      (r.)   As  to 
nations,  few  or  Gentile.   (2.)  As  to  perfons,  rich  rr  poor, 
bond  or  free.      (3.)  Without  reftriction,  in    reference  to 
the  degree  of  their  graces.     No-'e,  <;.     The   great   lefTon 
which  the  gofpel  teaches,  negative  and  politive.      i.  Ne- 
gative, To  deny  ungodly  and  worldly    lu/h ;   where  by  un- 
godlinef!,  underftand  all    fins  committed   againft   the    firft 
table:   by    fo'jrldly    Itifls,  A\   iins    coininittetl   agriinlt  the 
fecond  table;  called   -.vo'ldly  lufts,  becaufe  the  objpft  o^ 
them  is  worldly  thingj,  and  becaufe  they  are  the   Infts  of 
worldly  men.      1.  Politive,  to  l.vt.      (i .)  Schfrly  ;  he  be- 
gins with  onr  duty  to  ourfelves,  then  to  our  neighbour,  arid 
Lift  of  all  to  God,  and  fo  proceeds  frrun  the'eafier  to  tht; 
hinder  duties  :   And  obferve  the  conneccirn,  fdberly,  and 
r/^^/ro.-  /?j/,an(l^'j//Vv,notdi>junftively  :  asif  to  livefoberlv, 
rightec:uflv,  or  in  pretence  godlily,  were  fufficient.    A  fi.. - 
brietyin  fpeech,  in  behaviour,  in    apfiarel,  in  eatirif*  and 
diinking,  in  recreations,  and  in  the  ^hjoynient  of  law/nl 
r.itisf<iftions.   ('-2.)  Rigl7!c0!'f!y,  exei^cifing  jiiftice  andchiriry 
towartis  our  neighbour:    lie  that  is  unciuritable.  is  unjiiit 
and  unriehteous.  and  the  unrighteous  (hall  no  more  eiitf  r 
into  the  kingdom    of    God,    th  in    the  unholy  :     And  all  a 
ptrfon's  pretences  to  godlinefb  are  but  hvporirify,  v,  ithonc 
righteoufnefs  towarti  i*r  reighbour.-    (■<.)  GodliLy.  Hcid'- 
linefs  has  an  internal  and  exttrnal  part  ;   the  irwernal  and 
inward  part  ot  gndiinefs'confifts  in  a  right  knowledge  of 
him,  in    a   fervent    love  unto  him,  in   an  entire  truft  .nnd 
confidence   in  him,  in  an  holv  fear  to  ofllnd  him,  in   ioli- 
jtcting  our  Willi  entirely  to  him,  it;  ht  !y  'ongir^gs  for  the 

'        '-ftuiii'on 
6   C 


5)38 


TITUS. 


Chap,   m, 


frnition  and  enjoymeni  of  hini.  The  CKiernal  and  out- 
w.iril  part  of  godlinefs  confilts  in  adtiration  and  boddy 
worlhip;  this  IS  due  to  God  from  us;  he  was  ihe  Creator 
ofthc  body  as  well  as  of  the  foul,  tlie  Redeemer  of  the. 
t>)dy  as  well  as  of  liie  foul,  and  will  gljrify  the  body  as 
Mcll  as  ihe  fmil ;  tlierefore  we  are  to  ghfify  GiJwilh  eur 
L'ldin,  and  \uhh  otr  fp'uils,  tuhich  are  the  Lord's.  Note,  6. 
■J'he  time  when,  and  the  place  where  this  lelTon  is  to  be 
learnt,  in  this  prtfent  worU.  Here  is  the  phce,  and  now 
is  the  time  when  this  duty  of  living /iArr/y,  righteoujly,  and 
/•odIiJy  in  this  prcftnt  visrlJ,  is  to  be  performed  by  us. 
Learn,  That  a  lober.  righteous  and  godly  life  in  this  pre- 
iVnt  world,  is  ahfulutely  necelTary  in  order  to  our  obtain- 
in<T  the  happinefs  and'glory  of  the  world  to  come.  Infe- 
rence; If  fi),  what  a  cheat  doth  thjt  man  put  upou  his 
I'oul,  whotrufts  to  a  death  bed  repentance?  Be  it  ever  fo 
fincere,  how  can  it  lie  faid  to  be  a  living  foberly,  righte- 
ojfly  and  godlily  in  this  world,  when  juft  ftepping  into 
eternity  ? 

13  Lookin;^  for  that  blcffed  hope,  and  the  glori- 
ous appearing  of  that  great  God  and  our  Siviour 
jefus  Chria  : 

Ohjerve  here,  i.  The  charafter  given  of  that  reward 
vh'ch  the  gofpel  promifesio  them  that  live  foberly,  righte- 
ouftv,  and  godlily  in  ihi'.  pr^fent  world  ;  this  is  delcribed, 
I.  By  its  fuMirity,  it  ih  hop/',  fomething  expeft'd,  and  to 
conif;  2  By  its  tranfcendency,  it  is  a/'/,-^J  ^j/)c.  Learn 
That  the  Ctirirtian's  hope  (or  the  good  things  hoped  forj 
is  laid  up,  not  in  this,  but  in  the  other  world  ;  becaufe  this 
world,  and  thi^  prefent  ftate.  ij  not  capable  of  that  happi- 
nrfs  which  the  Clirift'an  hopes  for.  jt  is  too  great,  it  is 
too  good  for  eirih,  it  is  laid  up  in  heaven.  Ohferve,  2. 
The  time  and  leifjn  when  this  glorious  reward  and  blef- 
fcd  hope  (hall  bedifpenfed  and  given  forth  unto  the  godly, 
and  that  is,  at  ih-  fitoriouj  appearing  cf  the  great  Cod,  and 
tiur  Saviour y/ut  Chri/l.  Where  m/r,  A  threefold  def- 
cription  ofChrift.  1.  By  the  immenlity  of  his  Deity,  he 
is  the  ^rett  G'd.  1.  By  the  gracioufnefs  of  his  (<lfice,  cur 
S-vinur.  3  By  the  glory  of  his  advent,  or  appearance, 
Ijok'mgf'jr  the  i^t trious  cippearar.ee  of  the  great  G;d,  and  our 
Sai'i'jur  J:fui  ChriJL  Ohfctve,  -3.  The  Chrdlian's  duly, 
with  reference  and  relation  to  this  rcA'ard,  and  totheap- 
pt-arance  of  Chrifl,  when  it  flidl  be  difpeDled  and  given 
forth,  namt  ly ,  to  look  and  long  for  that  joyful  hour.  Learn 
T  hat  the  great  duty  incumbent  on  all  the  people  of  God, 
i>  to  be  coniiiuiallv  locking  and  lunging  for,  hoping  and 
cxp-ctiogof  ilie  coming  and  appearance  of  our  Lord  and 
bavi^xir  Jei\i>  Chrill ;   Iq. king  for  the  hhjjld  kjpe,  &c. 

14  Who  gave  himlelf  for  us,  that  he  might  re- 
deem us  from  all  iniquity,  and  purify  unto  himfelf 
a  peculiar  people,  zc-alous  of  good  works. 

Ch/trve  liere,  i.  The  way  and  manner  how  Chrift  came 
lo  be  our  Saviom,  We  gave  bi^n/elf  f(,r  us.  Note,  i.  T  he 
giver,  Chrijr,  he  gave.  2.  The  j^ift,  himfelf,  3.  The  per- 
ion.  for  w  lioiii  lie  gave  himlelf, /or  tt/.  Learn,  I.  That  all 
tliat  Jelu^  Chnft  lutfercd,  he  did  fuftain  and  undergo  freely 
and  voluntarily.  2-  That  that  which  Chrift  gave  for  our 
redemption,  vmlnmfclf.  3.  TJiat  it  waiefpecially  for  his 


church,  that  he  gave  himfelf,  \uho  gave  himfz.'fir  ut.  Ob- 
ferve,  2.  The  great  ends  for  whit h  Cnriil  gave  hinifelf 
for  his  church,  and  they  are  two,  i.  Ta  redi^em  ihem  from 
all  iniquity.  2.  To  puiify  them  a  peculiar  people  to  l.imfelf. 
I.  To  redeem  them  from  iniquity  •  redemp;ion  fuppofes  a 
thraldom  and  bondage  ;  redemption  from  iniquity  fuppo- 
fes a  thraldom  and  bondage  to  (in  and  iniquity  :  Our  Re- 
deemer therefrom  is  Jefus  Chrilt,  and  by  dying  for  u«, 
he  did,  and  only  could  redeem  us:  He  gave  himp  If  for  us, 
that  he  might  redeem  usjrom  all  iniquity.  2.  Another  end 
of  Chrift's  redeeming  us,  is  to  purify  us  to  himflfa  pecu~ 
liar  people.  Here  note.  That  as  redemption  did  preioppofe 
a  bondage,  fo  purification  fuppofes  an  uncleannefs,  iliat  is, 
fin.  2,  rhat  Chrift's  redeemed  people  are  a  purified  peo- 
ple, and  a  peculiar  people,  poflTelfed  by  the  Spirit  of  Chrift 
with  a  zeal  for  good  works.  3.  That  it  was  not  only  for 
us  that  Chrift  redeemed  and  purified  us  a  pectdiar  pt-oplt 
to  himftlf,  but  ultimately  for  hiiiiftlf,  and  for  his  own  and 
h's  Fatht-r's  glory  and  coniphcency  ;  that  he  m\^x  punfy 
to  himfelf  a  peculiar  people,  zealous  ofgood-M'irki. 

15  Thefe  things  fpeak  and  exhort,   and  rebuke 
with  all  authority.     Let  no  man  difpife  thee. 

As  if  he  had  faid.  Let  thefe  ncceffjry  prjft'cal  truths 
be  the  fubject  matter  of  thy  preaching,  a-id  according  to 
the  authority  of  thy  office  rebuke  gainfayers,  atjd  let  ihy 
doflrine  and  behaviour  in  wifdom  and  gravity  be  fuch,  as 
may  keep  and  preferve  thee  from  all  contempt.  'I  he  mi- 
nifters  of  Chrifl  are  to  take  efpecial  care  that  they  neither 
expofe  their  perfons  nor  their  office,  by  any  indecencies, 
to  contempt ;  Let  no  man  defpife  thee. 

CHAP.     III. 

Our  apnjlle  in  this  ccmcluAtng  cliaptrr  cf  his  ep'Jtle,  di- 
reHs  Titus  lo  preach  and  pnfs  more  general  duties 
•which  concern  ell  mankind,  fuch  as  to  he  ready  to 
every  good  zoork,  to  Jpeak  evil  of  no  man ;  to  Jhew 
mceknejs  to  all  men,  and  to  be  carejid  to  viaintain 
good  works. 

PUT  them  in  mind  to  be  fubjeft  to  principalities 
and  powers,  to  obey  magiflratcs,  to  be  ready 
to«very  good  work. 

Cbfirvc  here,  1  hat  in  ihofe  early  days  of  Chriftianity, 
gre.it  fcanda!  was  brought  upon  relgion  by  the  undutiful 
carriage  of  fervan's  and  fuhjec^s  towards  their  niafttrs  and 
luagittrates;  and  thii  upon  a  falfe  notion  of  Chnftian  li- 
berty, advanced  and  |iri  paj'^ated  by  the  falle  apoftles,  Ju. 
daiv.ing  teacher;,  and  Gnoflic  libertines;  \»  hereupon  he 
requrts  Titus  to  put  Chrillians  in  mind  of  iheir  duty  in 
th.it  ]i-iriiciilar,  and  to  inculcate  it  earnclUy  upon  them, 
that  the  Chrift. an  religion  might  not  be  flaiidered  upon  this 
account.  Put  thc^m  in  mind  to  be  fuhjef}  to  principilitiet 
end  powers.  Lrars  hence,  That  the  duty  of  fuhjeclio»4» 
go\eriiorsand  government,  and  of  i.beditnce  lomaniftrates 
and  rulers,  is  of  «'ery  great  inipori ante,  and  ought  to  be 
enforced  aud  frcqusjjtly  iucultaicd  upon  the  people  by  the 

luinifters 


Chap.  Til. 


TITUS. 


939 


niin  ftsrs  of  God?  bocaufe  by  nature  all  men  dtfire  liberiy 
and  tocaft  oftthe  yoke  ofGi'd  :  Every  one  woul<l  rule 
and  (Tovern,  althcu{;h  the  duty  of  fubjtftion  be  much 
the  eafier  diiiy.  2.  From  St.  Paul's  prefling  Titus  to 
preach  vp  the  dcftrine  of  obedience  atid  fuhjc<flion  to  go- 
vernors and  government,  /faru, That  there  is  no  fuch  way 
and  method  to  live  regularly  under  government, like  plant- 
ing the  gofpel  among  theiM,  and  making  thetn  fubjedt  to 
our  Lord  Jefus  Chriil. 

2  To  fpeak  evil  of  no  rriAn,    to  be  no  brawlers, 
but  gentle,  Ihewing  all  meeknefs  unto  all   men. 

Calumny  and  evil-fpeaking  has  been  a  reigning  vice  in 
all  ages, and  a  greater  guilt  iscontradicted  by  it  that  men  ap- 
prehend ;  every  man  ought  to  be  as  jult  to  his  neighbours 
reputation  as  his  own?  If  what  we  report  of  another  we 
know  to  be  falle,  itis  down  right  lying;  if  what  evil  we  re- 
port ofothers  be  really  true, and  we  know  it  to  be  fo,yet  it 
is  a  dtfamntioii,  and  contrary  to  that  charity  and  goodnefs 
which  Chriftianity  requires  ;  for  to  divulge  the  faults  of 
others,  though  they  be  really  guilty  of  them,  without  ne- 
ceiPity,  is  certainly  a  fin,  and  included  in  this  apoftolical 
prohibition  :  To  think  and  fpeak  evil  ofothers,  ig  not  only 
a  bad  thing,  but  a  (ign  of  a  bad  man  ;  and  in  many  cafes 
it  is  as  great  charity  to  conceal  an  evil  we  hear  of  our 
neighbour,  as  it  is  to  relieve  him  in  his  diftrel's.  The  next 
exhortation  is  to /•£•  nobr(iivUrs,\r\  the  originil,  uofghters; 
that  is,  neither  with  tongue  or  hand,  but  meek  and  gen- 
tle, putting  up  a  double  wrong,  rather  than  revenging  a 
fingle  injury, uiing  all  metrkneis  towards  all  men.  Metk- 
nels  p.:cifie5  wraih  and  conquers  aniinofuy  to  a  wonder, 
makjiig  him  tame  and  gentle,  who  by  oppolition  is  furious 
and  implacable  ;  the  hardeft  flint  is  fooner  broken  upon  a 
pillow  or  cufh'on  that  gently  yieldeth,  than  upon  a  bar  of 
iron  that  furioufly  refiileih. 

3  For  we  oiirfelves  alfo  were  fometimes  foolifh 
dilobedient,  deceived,  fcrving  divers  luft  andplea- 
fures,  living  in  malice  and  envy,  hateful, <7«J  hating 
one  another. 

lifTt  we  have  a  very  weighty  rJ^afcn  laid  down  by  our 
apj^file,  why  Chriftinns  (liould  be  found  in  the  pradlice  of 
tlie  forementioiied  virtues  of  equity  and  lenity,  ofpatience 
anJ  charity,  of  meeknefs  and  long  (uflering  one  towards 
another  ;  namely,  becaufe"  before  their  converlion  they 
thttnfelves  lived  in  the  pracflice  of  thefcrcmentioned  vices 
as  well  as  others,  JVt  lurfehcs  alfo  \\)ere  f'i'ji\fl},difabedient, 
&c.  That  if,  the  fervants  of  (in,  and  (laves  to  our  lulls, 
liiltoring  wrath  to  reft  in  our  bofoin.^,  till  it  boiled  up  to 
revenge  ;  having  formerly,  therefore, been  fuch  ourfclves 
V  e  ought  topiiy  rather  than  fpurn  at  tbofe  that  are  fo  ftill 
No  argument  viill  more  effc-clually  incline  and  dilpole  us 
ro  pity  the  iiiifcarrijges  of  o:her"-,  than  the  confideration 
'.hat  we  ourfclves  are  prone  and  have  heretofore  been 
guilty  of  the  lame,  or  thelike  provocatiriii  ourfelves. 

4  But  after  she  kindnefs  and  love   of  God  our 
Saviour  towards  man  appeared.  5  Not  by  works  of 


rightcoufnefs  which  weluve  done, but  according  to 
his  mercy  he  laved  us  by  the  walhingof  rcuencratioii 
and  renewing  of  the  holy  Choil  ;  6  "Which  he. 
fhcd  on  us  abundantly  through  jefus  Chrill  out 
Saviour  ; 

As  if  our  apoftle  had  faid,Thoughin  our  heatheniniand 
Unconverted  «ate,  we  were  as  bad  and  vile  as  any, yet  iiu 
fooner, did  the  loving  kindnelsol'God  to  fallen  man  appear, 
by  the  illumination  of  the  gofpel,  and  the  ccmir.unicaiion 
of  his  grace,  not  for  any  good  work*  or  defcrts  of  curs, 
but  cf  his  mercy  and  free  gijodr.els,  he  faved  us  from 
that  ftate  of  lin  and  mifery  by  regeneration,  fignilied  and 
fealed  in  bapiilm,  and  by  the  renewing  of  the  holy  Ghoft, 
which  holy  Spirit  was  poured  forth  in  an  extraordinary 
nieafure  upon  us  (according  to  promife)  after  Chrill's  re- 
furrection.  Here  c^At'f,-How  every  perfon  in  the  Tri- 
nity a(fts  diftinftly  in  the  work  of  our  falvation  :  t.  The 
fontal  caufe,  the  fpring  and  fource  of  our  happinefs,lies  in 
the  kindnefs  and  love  ot  God  the  Father.  2.  T  he  meri- 
torious and  procuring  caule  or  the  application  of  this  love 
is  Jefus  Chrilt,  in  the  v  ork  of  redemption  and  mediation. 
c.  The  immediate  and  efficient  caufe  of  the  couimunica- 
lion  of  that  loveof  Ccd  the  Father,  procured  thrcugh  the 
mediation  of  Chrill  the  Son,  is  the  holy  Spirit, in  the  work 
of  regeneration. 

7  Which  he  fhed  on  us  abundantly, through  Jefus 
Chrill  our  Saviour  ;  8  That  being  juihfied  by  his 
grace  we  fhould  be  made  heirs  according  to  the 
hope  of  eternal  life  ; 

That  is,  which  holy  Spirit  was- in  its  gifts  and  graces 
plentifully  poured  forth  upon  us,  and  dwelleth  in  us,  not 
effenrially  but  energetically, illuniinatir.g  guiiliiif.llrt  ngth- 
ening  and  confirming  of  us  ;  And  the  end  of  God  herein, 
is,  Ihat  being  j'-'li'fifd  f'y  ^'-f  g'''>ce,  ihat  is,  by  faith  in  his 
Son,  wi  Jhwld  he  made  heirs  of  eiertuilUfe, according  to  thi 
A6/>f  which  the  promifes  of  Cod  hai  e  given  us  thereof. 
lenrn  hence,  1.  That  all  the  grace  which  is  fo  plentifully 
poured  forth  upon  believers,  is  by  the  means  and  media- 
tion of  our  I^oidjefus  Chrill .  2  That  jnftificaticn  being 
a  finner'sabfoliition  trom  guilt  and  punilhinent  by  the  fa- 
tisfaction  of  Chrift  the  Redeemer,  is  yet  an  act  of  fpccial 
grace  and  free  favour  in  God  That  bting  jujiified  by  his 
grace.  3.  That  it  is  the  bltlTed  privilige  of  all  juftitieJ 
perlons,  that  they  are  now  heirs  to,  and  (hall  ere  long  be 
polTiffors  of  eternal  life;  they  fliallere  long  have  in  hand, 

8  Thiiis  a  faithful  faying,  and  thefe  things  I  will 
that  thou  affirm  conflantly  :  That  they  which  have 
believed  in  God  might  be  careful  to  maintain  good 
works.  Thefe  things  are  good  and  profitable  unto 
men. 

Our  apofile  having,  in  the  foregoing  verfes,  fpoken  of 
JLilt.fication  by  grace  without  works  of  righteoufnels.doth 
here  imii.ediately  give  a  ftrid  and  foUmn  charge  to  f  itu', 
6    C  2 


to 


£M,o 


T     I     T     U     S. 


Chap.  hi. 


to  prefi  the  ncceflity  of  good  woiks,  upon  thofe  who  dii) 
helifve  and  ttTilirace  ihe  gofp^;!  on  purpoO;  to  prevent  all 
iiiilbke  and  abufe  of  the  dodrine  of  jiidification  by  faitli, 
and  frtcjjrace  and  iiKrcy  of  God  in  Jefns  Chrirt  ;  inti- 
nratin(f,Thit  they  who  are  juftificd  by  the  faith  ofthegof. 
p«l  fliould  be  l\)  far  from  thinking  tiieyifelves  hereby  ex- 
cufcd  from  good  works, that  the/  ought, upon  that  acLOunc 
to  be  the  more  careful  to  niafntain  and  pradice  ihcni,be- 
caiife  by  the  very  prof  rtion  of  the  Chritlian  faith  andre- 
hgion^  they  have  foleiiiuly  enga^iil  theiHft-lves  fo  to  do. 
Ch/lrve  here,  i.  That  the  great  dtfign  of  Chriftianiiy,  and 
the  end  of  God  in  the  revelation  of  the  gofpct,  was  to  re- 
f.irni  the  lives  and  manners  of  men,  and  to  oblige  all  per- 
fjns  both  to  be-good,  and  to  do  good.  Learn,  i.  From 
the  apoltle's  veiiement  adever.ition,  This  is  a  faithful f iiy- 
/nij,  and  his  fulemn  charge,  7'At/f'  t'-irigs  I  vjill  that  thou 
(ijjirm  conJ/antly,ih^i  there  have  been  perlons  in  all  r>gcs, 
who  have  exalted  ibe  viituc  of  faiih,  if  not  intentionally, 
yet  indifcreetly.to  the  prejudice  and  neglecl  of  a  good  life. 
As  if  by  a  mere  I'peculative  belief  and  profcfiion  of  Chril- 
tianity,  men  were  <lifcharged  from  the  practice  of  moral 
duties.  Giul  grant  that  the  decried  morality  of  fome  per- 
fons  may  be  an  integral  part  of  }>iy  religion.  3.  That 
though  good  works  are  notnccclTary  before  juftlfiration  to 
bring  us  into  a  jultified  ftate,  yet  they  are  necclTary  after 
jnftificaiion,  in  order  to  our  continuance  in  that  flate  ; — 
iVo/  l>y  '.vorkt  of  right eovf  11  fs  which  ive  d',ne,  that  is, 
before  fjiih  ;  but  he  doth  not  exclude  the  works  of  1  igh- 
eoulnefs  in  the  new  nature  given  to  them, from  bcingcon- 
dltiun  of  their  future  h.ippineff.  As  morality  doth  not 
nuke  faith  uftlel's,  fo  neither  doth  faith  bring  any  excufe 
for  imnioralit\'.  4.  TWit  it  is  not  fufficient  that  believers 
do  good  woiks,  but  they  muft  maiiitnin  good  works  ;  the 
words  fignify  they  nuill  be  patterns  and  precedei  ts,  they 
niu(t  l>e  eminent  and  excelling  in  good  works  ,  and  let 
their  f.iiih  be  never  fo  evcellent,if  they  do  not  add  tothfir 
faith,  virtue,  it  is  hut  a  fancy,  a  flrong  failh  built  upon  a 
weak  foundation. 

9  But  avoid  foolifh  queftions,  and  genealogies, 
and  contentions  and  llnvings  about  the  law  :  for 
they  arc  unprofitable  and  vain. 

We  have  the  fame  charge  given  to  Timothy,  j  Fpift.  i- 
4.  See  the  note  npon  it.  And /earn  hent'e,  That  difputes 
abom  matters^  hich  only  ferve  to  beget  ftrifeandconien- 
tion.and  tend  lifil;  to  our  edification  in  faith  and  holiiiefsj 
are  vain  talk  nniirofitable  difputes,  to  be  declined  and  a- 
voided  by  all  wile  and  fcrious  Chriftians  :  Avoid  foclifk 
qiitjHcns,  for  they  are  unprofitable  and  vain. 

10  A  m;m  that  is  an  heretic,  after  the  firfl  and 
fccond  admonition,  rcjcd  :  11  Knowing  that  he 
thit  is  inch  is  fubverted,  and  finneth,  being  con- 
dcnnicd  of  hitnfeif. 

As  if  the  apoftle  had  faid.  Avoid  and  Ihnn,  and  refufe 
cothmunion  with  him  that  d  th  obftinately  perfifl  in  dan- 
gtrous  herelie'.  and  accordingly  let  him  be  excoiiitnunica- 
ted.     /.fiJ.-n  hence,  i.  Who  is  an /\7f//'<r  in  the   3poftk-\s 


fenfe,  even  he  wao  it  perverted  from  the  true  faith,  and 
holds  opinions  which  fubvert  the  foundations  of  it ;     and 
one  who  is  condemned  )n  his  own   confcience,    and   (kii 
againft  his  own  convirtionj  :    For  the  apnftle   here  bidi 
'1  itiu  not  inform  hhn  of  his  errors,  biu  admonifti    him  of 
his  tault  ;    which  Ihe.vs,  tkat  the  crime  lay  not  in   head 
in  his  onderllanding,  bu:  in  his  will  and  aifeclions  :      For' 
no  man,  who  ach  according  to  liisjiidgiijent  and  confcience 
how  erroneous  foever,  is  Itlf  condemned  in  that  action.  2. 
lovingly  dealt  with,ro  long  as  there  is  any  hope  that  they 
in  ly  be  gained  or  won.   5.  That  the  charity  of  the  church 
ill  her  ceni'ure  of  excommunication,   aims  rather    at    the 
cutting  otF errors  thon  cf  perfon. 

la  When  I  Ihall  fend  Artemas  unto  thee.orTy- 
chicus  be  diligent  to  come  unto  me  to  Nicopolis  : 
Fo}-  I  have  determined  there  to  winter. 

Ourapoftle  having  finilhed  all  fuch  common  precepts  as 
refpeclcd  the  whole  church  in  Crete,  he  now  palTetli  to 
fuch  private  affairs  as  did  more  particularly  rcfped  the  per- 
fon of  Titus  and  himfclf.  Firll,  He  delires  1  itus  ro  come 
to  him  to  Nicopolis  from  Crete,  but  not  before  he  h«d  Cent 
thither  Artemas  or  Tycbicus  to  officiate  in  his  place  : 
Wonderful  care  of  the  holy  apoffle  !  And  a  mighty  con- 
cern for  the  welfare  of  all  the  chiirchet !  St.  Paul  verv  well 
knew  how  fatal  and  dangerous  it  mi^ht  he  to  the  churches 
to  be  left  deftitute  of  thrir  fpiritual  guides,  though  for  a 
very  ("m..ll  time.  St.  Paul  knew  the  malice  of  the  devd, 
the  fubtiliy  of  ledurers  and  the  wcakncfs  of  Chriftians' 
.faiih,  too  well,  to  give  all,  or  any  of  them,  advantage*  of 
joing  mifchief  in  the  abfence  of  I'itus  from  tluni. 

13  Bring  Zcnas  the  lawyer,  rnd  Apolios  on  their 
journey  dilligenly,  that  nothing  fce  wanting  unto 
tliem. 

Here  we  have  a  fecond  private  aflT.iir  which  is  given  in 
charge  to  iitus,  namely  .hat  he'  help  forward  on  their 
journey  ^'en.-'s  and  Apolloi,  both  apd^olic  men  ;  the  for- 
mer an  expounder  of  ilu  law  of  Moff,  the  other  an  elo- 
qneflt  man.  and  mighty  in  the  fcripiures  ;  both  tbefe 
cleaved  to  St.  Paul,  and  therefore  were  worthily  to  be 
rc'pccledby  Titus, whom  theapi.flle  therefore  bidshimbe 
kmd  and  courteous  10,  and  htlp  tliem  forv\ard  "  ith  their 
journey.  L-arn  thence,  J  ha'  Chriftianity  is  no  enemy 
to,  but  a  pre.it  promntcr  of  all  ofH';-'  ofjiumaniiy  and  ci- 
vil couriefy  towards  all  perlons,  towards  ilraugcrs  parti- 
cularly, toward  good  men  efpecially  Otfrrve  nex',  St. 
Pai  1  defires  Titu=  to  take  car.  that  ihofe  f-rn'ants  of  God 
be  Jo  fnpplied,  that  they  Lick  nothing  :  Such  i>  are  en- 
gaged in  the  Lord's  vvoi  k  innfi  be  carefully  provided  for, 
and  care  taken  that  they  lark  nothing. 

14  And  let  ours  alfo  learn   to  maintain  good 
works  forneceffary  ufes,thatthey  be  not  unfruitful. 

Let  ours,  that  is,  either,  i.  Sh  .fe  ot  our  ordur,  the  lui- 
niders  of  the  gofpel  or  thofe  that  are  our  cunvc rts,  fu.  Ii  as 
are  Chriftians,  let  them  f^udy  t,  excel  in  good  ^'.ork-,  he 
dilirp'nrni  -Jif  !.h-ii:    i\  (1  c'.v  cnlllng,  that  they  m.iy  have 

therewith 


Chap.  i. 


PHIL  E:M  O  N. 


5-1-1 


therewith  to  fupply  the  neceffities  of  others,  to  the  intent 
that  they  may  not  sp^ie^tr  ur/ruitfid.  Learn  hence,  That 
as  Chriliianity  is  no  barren  andfruitlefs  profeflion,  but  all 
pcrfons  profeflmg  religion  ought  to  tJike  care  that  good 
works  may  accompany  tlieir  faith;  fo  themiiiifters  of  Cbrift 
in  Ipecial  ought  to  be  carefnl  herein,  and  by  no  means  to 
bind  their  duty  upon  others,  which  they  do  not  prac'iife 
themfelves  ;  they  niulV  by'charityand  good  work;,  fecord 
their  doctrine,  and  lo  win  perfons  to  a  love  of  religion. 

15  All  that  are  with  me  falute  thee. — 

By  thefe  words,  St.  Paul  gives  Titus  tounderftand,  that 
all  the  Chriftians  that  were  then  with  him  did  embrace 
hini  with  an  endearingantl  loving  afFertion,  and  would  have 
their  mindfulnefs  of  him  witntfled  by  a  kind  and  familiar 
falutation.  Thefe  falutations  had  more  in  them  than  hu- 
manity, civility,  and  common  courtefy  ;  they  were  attef- 


tations  of  a  truly  Chriftian  love  and  brotherly  .nfTf  cTK)i-.,of 
one  member  of  Chrill    towards  another  for  grace's  fake. 

— Greet  them  that  love  us  in  the  faith. — . 

That  is,  as  Chriftians,  as  brethren,  and  fellow-members 
n  Chrift,  verus  amicus  qui  vere  et  in  Der>  dilip;t.  Grace 
ibinds  man  to  man  in  the  flrongeft  and  moft  indifloluble 
bonds  and  ties. 

— Grace  ^e  with  you  all.     Amen. 

This  is  the  falutation  of  St.  Paul,  tlwavs  written  with 
his  own  hand,  in  ail  his  epiftles ;  although  the  epiftles 
themfelve*  were  writ  by  others,  ht-  did  if  to  prevent  coun- 
terfeits, that  no  fpurious  writings  might  be  obtruded  upoa 
the  church  :  And  whereas  he  lays,  Grace  be  -with  you  oil, 
it  plainly  intimates,  that  although  this  epiftie  be  written 
by  name  to  Titus,  yet  it  was  intended  for  the  benefit  and 
advantage  of  the  whole  church. 


THE 


EPISTLE    OF    St,    PAUL 


T  O 


PHILEMON. 


Thaeplftk  nm  wnlten  to  a  particular  per/on,  ^td^upon  a  parliadar  occafion.  The  per/on  -was  Philemon,  an 
eminent  officer  in  the  church  of  Colols ;  and,  as  fane  fay,  fitecefforto  Timothy,  asbifiop  of  Ephefus.  The 
occafion  this:  Onefiinus  a  iwuf;hty  frvant,  running  aiuay  frcmi  his  maflcr  Philemon,  and- cany mg  awav 
probably  fmmtJung  of  his  mafer's  fubfance  zvith  him,  by  the  providence  of  God  comes  to  Roire,  uhere  St. 
Paul  was  then  a  prifvner  a)ul  preacher  in  bonds:  God  bk/ed  the  apo/lk's  viimjlry.  for  the  convcrfton  of  this 
figalwe,  r,./w  was  brought  to  a  tnie  knowledge  of  Jefus  Chrfi,  and  after  his  cmiveifion,  for  a  tinie  admmif. 
tered  to  Paul  m  prtfon ;  but  tlie  apoflle  umhflanding  that  he  was  another  vian's  frvant,  and  particrlarly 
his  dear  Jnend  Philemon'j,  fends  km  back  to  his  viaflcr,  earneflh  defirmg  him  to  pardon  liwi,  and'lo  re- 
ceive him  into  favour,  -      ./       o 


C  H  A  P.     I. 

PAUL  a  pvifoncr  of  jefus  Chrifl,  and  Timothy 
0(77-  brother,  unto  Philtnion  our  dearly  beloved, 
and  fellow-labourer,  2  And  to cw?"  beloved  Apphia, 
and  Arrlijppus  ourfcl!ow-foldier,and  to  the  church 
in  thy  h  :'!(e.  3  Grace  to  you,  and  peace  from 
God  ourjather,  and  the  Lord  Jefu.s  Chrift. 

Ohferve  here,  i.  The  writer  of  this  epiftie  defcribedbv 
'liinamc,  Patd;  by  his<ondition,(//'rj^o«fr  tfjejus  Chi/i  ; 


by  his  office  a  labcurer,  zfddter,  ^  felkvj-lahcurcr,  .ind  a 
fellow-loldier  with  Philemon  and  Archippus.  Wheremi^^, 
That  to  be  a  Kiboiirer,  a  (bldler,  and  a  prifoner  for  Jefi:s 
Clirift,  are  the  titles  that  St.  P,iul  glories  in,  and  not  in 
worldly  dignities.  Paula  prij',ner  of  Jefus  Ch/ift  ;  yet 
was  Paul  a  prifoner  in  libera  cuflodia,  not  fo  dofely  con- 
fined, but  he  hid  pen,  ink,  and  paper;  God  gave  Paul 
tlien.  .IS  Jofeph  before,  favour  in  the  light  of  the  keeper  of 
the  prifon  :  Lrt  periecutors  fend  their  faints  to  prifor, 
(?od  c;;n  provide  a  keeper  for  their  turn.  Happy  was  it 
for  ihec,  Onefimus,  that    Paul  was  fent  to  goal  ;   his  im- 

priionipeni 


.94^ 


PHILEMON. 


Ch 


AP.    I 


prifonmfnfA'as  the  happy  occafion  of  thy  fpiriiual  liberty. 
2.  The  perfons  to  whom  theepiflle  is  diredcil  ;  firft,  ami 
eminently  to  I'hilenion  the  nnflrr,  ami  to  Apphia,  the 
ijiiftreTs  of  the  family,  in  whi  h.  and  with  whom,  Or.efi- 
Miiis  hat!  dwelt,  hut  was  run  from.  St.  Paul  writes  tn 
l>oth  juilginpthe  miftref'.'s  coiifent  neccfTary  for  taking  this 
tiigarive  b.ick  into  her  family,  as  well  as  the  maftcrs  :  In- 
tnuaiiiig  ihereliy,  That  althouj;h  the  hiifhand,  by  the  or- 
liimnce  and  appointment  of  Cod,  has  the  hipheft  place, 
the  finl  and  chief  power  in  the  government  of  the  faniily, 
vet  the  wife  bring  given  him  of  God,  a?  an  afTiftant  aiid 
te!lo*-hclper  in  government,  her  fubordinare  authority 
^iven  her  by  God  is  to  be  owned  and  acknowl-dged. 
Next.ihi--  epiille  is  directed  to  Archlppus,  wlio  dwelt  with, 
<\r  near  Philemon;  him  he  call;  his  ftllow-fold'er,  and 
Vhilemon  his  fellow  labourer.  Where  note,  That  ihemi- 
iiiUers  of  the  gofpel  are  compared  to  foldiers  ;  they  have 
eptmie?  to  encounter  and  conflici  with, Satan's  temptations, 
the  wnrl.l's  perfecritions.  Tinners  corrup'  lufls  and  .-.fFccli- 
ons.  Let  the  rainifter^ofGod  then  reckon  beforehand  upon 
atoilfome  and  troublefome  life  ;  if  they  refolve  to  befaith- 
ful,  the  devil  will  plant  all  his  artillery  againft  them.  Laft 
of  all  theepiflle  is  di  reeled  lo  the  church  in  PhUemnn'shoure: 
by  which  lome  underfland  the  company  of  ChrMtt.ms  that 
met  together  at  his  honfe  to  worfhip  God  ;  for  Chrillians 
then  had  not  liberty  publicly  to  perform  that  duty.  O- 
thcrs  underfland  it  of  Philemon's  own  family,  which 
fpeaks  at  once  Philemon's  privilege  and  duty,  that  he  had 
jtich  a  well  ordered  family,  that  it  was  a  linle  church  ; 
that  i«,  it  was  .1  lively  image  and  reprefentarion  of  the 
church,  both  in  its  doftrin^and  worfliip. 

4  I  thank  my  God,  making  mention  of  thcc  al- 
ways in  my  prayers. 

Chfrrve  here,  Our  apoflle's  holy  infinnation  and  pious 
vvifdom  ;  that  he  might  make,  a  moreeafy  way  for  hispe- 
titibn,  h-  labours  to  polTefs  Philemon  with  an  opinion  of 
his  endeared  affeclion  towards  him,  and  of  his  continual 
prayers  even  by  name  for  hmi  :  /  thank  my  G-J,  ninkirg 
wentionr,f  thee  in  my  prayers.  Where  wc/c,  ThatSt.  Paul 
did,  and  we  may  make  particular  mention  of  pprfons  and 
churches  in  our  daily  prayers  to  Almighty  God  :  1  make 
mention  of  thee  ahvt/yt  in  my  prayers. 

5  Hearing  of  thy  love  and  faith,  which  thou  haft 
toward  the  Lord  JcTus,  and  towards  all  faint.s :  6 
That  the  communication  of  thy  faith  may  bccoinc 
c'(Fc£lual.  by  theacknowiedgin^^of  every  good  thing 
which  is  in  you  in  Chrift  [efus.  7  For  we  have 
great  joy  and  confolation  in  thy  love  ;  bccaufc  the 
bowels  of  the  famtsarc  refrefhcd  by  thcc,  brother. 

Our  apoftle  having  difcovered  to  Philemon  his  fervent 
prayers  for  him,next  makes  mention  of  the  excellent  g?  aces 
vvhiih  wtrefo  ortent  and  (liinmg  in  him,  namely,  his  faith 
and  hie  I  .ve  ;  hiv  faith  in  Chrift  produreth  love  ro  hiiH 
and  to  all  fain's  ;  not  to  a  pa-ty  of  ChrifVians  only  ;  hear- 
infi  of  thy  l.ve  ardfnitb  toviu'iJi  the  Lord  Je/us,  and  in  him 
t'.wjrrls  all  the  fuints.  The  frnts  are  to  be  lovrd  next 
Chrilt,  and  in  and  for  Chrift.  (jbfervc  next,  St.  Paul  prays 


that  Philemon's  faith  and  love  might  be  made  nianifeft, 
to  be  effectual  for  producing  all  forts  of  good  friiiti  in  him 
and  by  him  :  That  the  ci.mrrunication  tfthy  fci:h  may  be- 
come effeiflua  I.  Ohferve,  UiH>  ,  The  great  joy  ai^dconfcla- 
tion  which  the  apoftle  had  in  the  operativenef^  of  Phile- 
mon's faith  and  love,  whereby  the  bowels  of  the  faints 
were  greatly  refrtfhid.  I.earnhence,  'Hiat  adminiftering 
to  the  iiecrllliies  of  ;he  faint',  and  relieving  the  buwcUuf 
the  diftrefled  members  of  Jrfus  Chrift,  isa  bltlTed  evidence 
of  the  lincerity  of  our  love  to  Chrift,  and  Chriftians  : 
There  is  a  frozen  charity  and  a  lip  love  found  among  many 
proftfTors,  whom  Chrift  will  own  at  the  great  day;  but 
fuch  as  by  offices  and  kindnei!>  performed  with  a  tender 
and  pitiful  heart,  dorefredi  (he  bowels  of  the  faints,  Chrdl 
reckons  it  as  done  unto  himfelf,  whatever  is  done  to  thole 
his  fiifFering  members.  Matt.  xxv.  and  God  himfelf  is 
thereby  refrelhed.  Ph'l.  iv.  18.  j4n  odour  of  afweetjmttl, 
and  a  fcrifce  acceptable  and phafing  f)  God.  filnfe,  laftly, 
What  the  condition  of  the  holifft  and  be  ft  of  God's  fer- 
vants  in  the  world  has  been,  is,  and  may  be,  namely,  fuch, 
that  their  bowels  m-iy  ftand  in  need  of  rcfrefhing,  w  hilft 
the  wicked  are  fat,  frerti,  and  floiiridiing  ;  but,  bltCed  be 
God,  if  his  children  mifs  of  nfre/hment  from  men,  their 
time  of  refrejhment  will  come  from  the  prrfence  if  the  Lord. 

8  Wherefore,  though  I  might  be  much  bold  in 
Chrift,  to  enjoin  thee  that  which  is  convenient,  9 
Yet  for  love's  fake  I  rather  befecch  thet,  being  fuch 
a  one  as  Paul  the  aged,  and  now  alio  a  pri loner  of 
Jefus  Chrift.  10  1  befecch  thee  for  my  fon  One- 
funus,  whom  I  have  begotten  in  my  bonds  :  1 1 
Which  in  time  paft  was  to  thee  unprofitable,  but 
now  profitable  totheeand  to  mc: 

Ohferve  here, The  marvellous  conde  fcending  humility  of 
our  apcftle  in  thefe  cxpreirmns:  As  an  apod le,  he  'Aasihe 
hij;heft  ruler  and  officer  in  the  church  of  God,  and  had  the 
fulleft  authority  and  povvcr  that  .t  per  fon  could  have  upon 
earth,  to  command,  require,  and  erjoin  Ph.ktiion  to  the 
praifticeof  his  duty  ;  but  he  tell.s  him,  iliough  he  ijiighthe 
bold  to  enjoin,  ye  he  rather  chofe  10  beleech  :  ftr  love's 
fake  [rather  hefeech  thee.  Learn  hence.  That  church-  9 
rulers  and  governors,  although  they  have  a  commanding  " 
power  and  authority,  which  upon  occafion  they  may  and 
muft  make  ufe  of,  yet  tht-y  lliciild  chool'e  much  rather  in 
love  to  intreat,  hoping  th:^t  will  work  more  kindly  andef- 
feclually  upon  the  minds  of  perfon'.  Cbferve,  2.  The  ■ 
arguments  St.  Paul  ufes  as  a  ground  of  intreaiy,  /  P^'m/  * 
defire  and  hefeech  thee,  I  Paul  the  aged,  I  Paul  a  pri- 
foner.  Note,  He  urges  his  ye.-.rs  as  an  argument  for  grant- 
ing his  rfquf  ft  ;  that  he  v.  as  aged,  and  an  aged  minifter 
of  Chrift  :  If  honour  be  due  to  an  aged  perfou  walking  in 
the  way  of  righteoufncfs,  much  more  it  is  fo  to  an  aged 
minifter,  grey-hcadctl  inihefervice  of  Chrift,  anti  having 
faithfully  difcharged  hisdufy  thf  re.  Kealfo  urges  hi^  fnf- 
feriiigs  as  well  as  his  year--  ;  /  Paul  a  pri  foner  if  J  Jus 
Ckrijl.  The  fulTerings  of  Chnft's  minilters  in  ihecaufc  of 
God  Ihould  by  no  means  klTeii  and  diminllb,  but  rathei" 
augment  and  increafe  that  revet ence,  regard  and  refprit 
which  ii  defervedly  due  and  payable  unto  them.   3.   The 

perfoii 


Ch  ap.  r. 


PHILEMON. 


$iS 


perfon  whom  he  thus  intercedes  with  afFeftion  for  ;  One- 
(i'lius,  whom  he  calh  h\%fon  h-i^ot/'n  in  his  hondt ;  that  is, 
fpiriiual  (on,  converted  to  Chnftianity  by  his  miniflry, 
when  hi  was  in  prifon.  Where  no^e,  That  endearing tove 
an  I  th^t  fervent  affedtion  wliich  the  minifters  of  thrift 
l»car  to  their  converts,  to  fuch  as  they  have  gained  unto 
Chnft;  it  equals,  ray,  perhapi  exceeds  the  natural  a(Fec- 
tiot)  ofparents  toivardstheiroA-nchildren.  Note,  alfo.who 
they  are  that  bed  defer  ve.the  name  of/j/ Arrj  in  the  church, 
verily  thofe  that  have  begot  nioft  (piritual  children  unto 
God  ;  fuch  as  cin  fay,  "  Lord,  here  am  I,  and  the  chil- 
dren «hch  thou  haft  given  me.''  Neverthelefs,  for  our 
comfort,  God  will,  at  the  reckoning  day,  account  and  treat 
fuch  as  I'pirituil  t'aiher>  who  ha  e  been  faithful,  though 
Uiiluccefsful,  in  tlie  work  of  Chrift,  becaiife  they  havecaft 
forth  the  prolific  feet! of  the  gofpel  ;  therefore  thecaufeof 
(ttrility  and  fpiiitual  barrennefbcaiinot  be  imputed  toihem, 
they  having  exeritd  and  put  forth  th;-ir  bi  ft  endeavours. 
Noti  alio,  The  high  honour  \*hith  Gud  confers  upon  iiis 
faiihfu!  muiifters  ;  the  fcripture  allows  them,  though  but 
inftrument>,  what  is  propc-ily  attrilMittd  to  God  himltlf, 
namely,  to  beget  Ip'.ritual  chililr'n;  this  is  God's  work  : 
(jf  his  cviu  -jidl  he  hcgai  lis,  James  i.  18.  God  allows  that 
to  be  in  an  inferior  ienle  attributed  to  the  niiniftry,  w  hich 
is  ftricflv  applicable  only  10  himfilt".  4.  How  the  apoftle 
wifely  aniwersthe  objections  which  Piiilemon  might  make 
againft  his  requeft,  ot  receiving  Onefrntas,  that  he  had 
bet-n  vile,  a  fugative,  a  ihief,  what  not  >  St.  P.iul  impli- 
citly OAns  all  ;hat,  yet  wiih  a  fofttning  diltinftion.  hcwas 
unprofitubl  in  ti'nes  puff,  tut  >:o-j)  prrfittth  both  thee  anJ 
me.  Now  St.  PjuI  pre-occupating  and  anfwering  thisob- 
jeftion  before  Piiilemon  made  it,  ihews  how  hard  it  is  for 
tiie  beft  men  to  forgive  and  forget  injuriesdonc  unto  them, 
cfpecially  bv  their  relations,  thofe  in  'heir  own  families, 
whether  children  or  fervants.  N(jte  alfo,  The  character 
given  of  OnffniUi  before  convertion,  he  was  uvp'tfitable. 
J^ord,  i\hatan  uf^ltf>,  uiipnfitable  creature  is  an  uufanc- 
tified  and  unconverted  fiiine r  !  unj  rofitable  to  God,  un- 
profi'.obk  to  others,  unprofitalle  to  his  own  fjul  ;  but  hy 
converiioii  bo  becomes  univerfdly  ufeful  and  profitable  to 
all  abour  him,  ba;  cptcially  to  hinifelf ;  others  may  have 
the  bent  fit  ot  our  eltate,  our  parts  and  gifts,  but  we  onr- 
feh-es  tlnll  have  the  chief  beneiir,  comfort,  and  advantage 
of  our  Ovvn  grace. 

1 2  Wliom  I  have  feiit  again  :  thou  therefore  re- 
ceive him  that  is  in  mine  own  bowels.  1 3  Whom  I 
would  have  retained  with  mc,  that  in  thy  (lead  he 
iTii^lit  have  miiiiftered  unto  inc  in  the  bonds  of  the 
gofpel.  14  But  without  tliy  mind  would  I  do  no- 
thin  '  :  thjt  thy  benefit  fiiould  not  be  as  it  were 
of  necciTiiy,  but  wilhn>^ly. 

Here  are  iVveral  a-gu:nents  ufed  bv  the  apoftle,  why 
J'h  Itman  flitu'lJ  rfie.ve  Oiirliiui'  into  his  fcrvice  again, 
I.  ll;caul"r  St.  Paul  had  lent  him  for  that  f  ml,  a  longand 
te.l  i.'U-  jjurn?y  fro'.nR-ime  to  c-.'l)f\.  and  becaufe  he  came 
with  the  apoftles  crmmcndatory  biters,  and  in  his  name. 
We  are  not  eafily  to  re j^ift  thofe  that  come  to  us  criinte- 
n '.need  and    encouraged  with    the  ctniaieiidationf  of  the 


reverend  and  faithful  minlfters  of  God.  In  the  clofe  of 
the  firft  argument,  at  the  foot  of  the  twelfth  verfe,  ohferve 
the  endearing  title  he  gives  Onellmus, he  calls  him  his  rjwt 
bowels  ;  receive  him  that  is  my  own  bowelt.  O  Loid  !  cer- 
tainly there  is  no  ftronge r  love,  nor  more  endearing  and 
endeared  afFedion  betvseen  any  relations  upon  earth,  than 
between  the  iniHifters  of  the  gofpel  and  fnch  of  their  belo- 
ved people,  whom  they  have  been  happilly  inftrumertal  to 
beget  unto  thyfelf.  How  inexprelfibly  dear  is  the  fcul  of 
a  poor  fcrvant  to  a  faithful  minifter  ofChrirt,  and  how 
lovely  when  once  converted  ?  Reccivehim,  for  he  isasdear 
to  me  as  if  he  had  proceeded  out  of  tny  t,wn  bowels.  Again 
Another  argument  is  this  ;  St.  Paul  fends  him,  becaufehe 
was  another's  fervant,  even  of  Philemon  his  friend,  and 
being  very  ferviceable  to  the  apoftle, he  w  tnikl  have  gladly 
detained  him  ;  but  could  not  fatisfy  himfelf  to  do  it,  wiih- 
ojt  Philemon's  confcnt  :  Matters  have  fuch  a  right  in 
their  fervants, and  fuch  a  righ'  unto  their  fervice, that  they 
are  not  to  bedifpofed  of,  without  their  conftnt.  St.  Paul, 
though  he  wonted  yet  he  would  not  detain  C)nelimus, though 
a  fugitive  fervant, without  Philemon's  knowledge  :  Chrif- 
lia'i  religion  isno  dcftroyer,but  an  eftablilher  of  civil  rights. 
Onefiinui's  converfion  to  Chriftianity,  gave  him  no  manii- 
miflTion  and  liberty  from  Philemon's  fervice,  and  accord- 
ingly our  apoftle  remits  and  fends  him  back  to  his  old  ma f- 
ter  Philemon. 

15  For  perhaps  he  therefore  departed  for  a  fcafon 
that  thou  fhouldcfl  recei\"e  him  for  ever  ;  86  Not 
now  as  a  fervant, but  above  a  fcrvant, a  brother  be- 
loved, ipccially  to  me,  but  how  much  more  unto 
thee,  both  in  the  flefh,  and  in  the  Lord  ? 

Here  our  apoftle  anfwers  an  objeftion  which  poffibly 
Philemon  might  make:  Thus,  "  Onclirausran  away  from 
me,  what  reafon  have  I  to  receive  him  again  ?"  The  a- 
poftle  feems  thus  to  reply  upon  it  :  If  his  departing  from 
thee  was  fo  man^iged  by  the  wife  andmc rcitul  providerice 
of  G.)d,  that  It  might  bean  occifionof  thy  receiving  him 
ag^ii'i  forever,  then  for  all  hisdcp;inure  thoU  ou^hieft  iii 
reciive  him.  But  verily  thus  it  is,  the  wifdom  of  God 
has  thus  over-ruled  the  nl.^tler  ;  he  went  from  thee  a  fu- 
gitive, thievifti  andjurloinipg  ;  but  he  returns  aco:ivsrs, a 
Chriftian,  a  brother  in  the  faith,  and  as  fuch  to  be  enter- 
tained by  thee,  being  doubly  related  to  thte,  both  a«  a  fer- 
vant, and  as  a  fello'.v  member  <if  Chrift.  Ctjerverhcn ,  1. 
The  large  extent,  and  next,  the  over-ruling  power  of  the 
divine  providence:  It*  txitr.t :  It  reathi  s  net  ci;ly  to  L-np- 
doms  and  nafion',bnt  to  f  nilits  sr.d  ptvfclii,tvt  n  ut  pcur 
bond-fi.ives  ;  a  fiigtive  runs  not  from  his  fervice,  but  the 
providL-nce  of  Gild  eyes  and  obfervcs  it,  nay,  wifely  and 
mcrciUillv  ovei -rules  it.  Oh  !  ihe  d^-pth  of  iii\iiie  knt-w. 
ledge  and  v\ifcl.->ni,  the  providence  of  G'd  concerns  iif^if 
and  has  a  hand  in  (h.tle  iclimis  of  men  wh'ch  are  nrju!, 
wiihoiit  any  bUmifli,  to  his  holintls:  he  concurs  to  the  act 
but  not  to  the  iAa-s.w  and  diforder  ot  ihf  infllon  ;  he  that 
rides  a  lame  horfe,i- theciufe  o!  lii.Tgi.ing,bnt  not  r.fhjh- 
ing.  2.  The  privilege  of  our  i'p'riruj!  conjnnftion  in 
Chrift,  above  any  other  civil  conjurftion,  '1  he  ,(oin}er 
lafts/or  a'fr,  the  httc- but /ir  ^yZ^w/ /;■«;<-  ;  the   rtLtinn 

L  e  ■.  V.  t  L  n 


^ilf 


PHILEMON/ 


Cha?.  r. 


betwfcn  hufband  and  wife,  parent  and  chilt',  mafter  and 
fervant,  alj5,  it  is  but  for  a  inoment.  Death  will  foon  dif- 
folve  all  civil  relation':  But  the  fpiritual  reiationand  con- 
junction being  effefttd  by  thcboiid  ofthe  Spirit,  is  indil'- 
loli.bie,  hi%  fir  nrr.  Death  itlelf  cannot  <lifl'olvc  it,  yea, 
it  knits  the  knot  fatter  ;  He  ftipartidf'^r  a  /riv/cK,  thit  thiu 
JktuUfffi  receive  him  f(:r  ever.  -.  J  hat  altlioiigh  Chril- 
lianiiydoihnot  tike  away  the  deprec^  of  ptrfoiis,  and  tiic 
civil  difierences  between  man  and  man,  yet  is  makch  us 
all  eq  lal  and  fellow  brethren  in  Chrift.  Receive  him  now 
jK.t  barely  as  a  fervant,  hut  ahwe  aferviint,  as  abrothtrin 
Chrift  ;  you  and  he  are  now  breihen  by  grace.  Learn 
hence, That  rclifpious  fervants  are  more  than  trJrnry  fer- 
vant*, thfv  arc  brethren  in  ChriU  ;  anti  when  huiniliiy, 
fijfliiy,  and  prudence  are  found  with  them  as  they  are 
Diore  thanordioary  fervants, fo  God  expeifts  that  we  Ihould 
give  them  more  than  ordinary  refpecl  and  we  fin  in  deny- 
ing it.  O  fervants,  Would  you  have  hij^hrefpecl  fliewed 
to  vou?  Become  then  firft  humble  fervants  to  Jcfus  Chrift, 
and  then  faithful  and  prudent  fervants  where  God  has 
placed  you,  and  you  fhall  never  want  refpeJt  either  from 
God  or  men  ;  for  them  that  honour  Cod,  be  will  honcur. 

17  If  thou  count  mc  therefore  a  partner,  receive 
him  as  inyfclf,  18  If  he  hath  wronged  thee,  or 
oweth  the  ought,  put  that  on  mine  account.  19  I 
Paul  have  written  it  with  mine  own  hand, I  will  re- 
pay it :  albeit  I  do  not  fay  to  thee  how  thou  owell 
unto  me  even  tliiuc  ownfelf  bcfides. 

Obferv!  here,  1.  Another  argument  wherewith  St.  Paul 
doth  prefs  Philemon  to  receive  Oiiefmius,  audit  isdrawn 
from  a  partnerliiip  and  communion  with  him  in  the  faith  ; 
if  we  are  partHers,aiHl  have  communion  and  friendfhip  one 
vith  another,  as  Chnllians, comply  with  my  defires  herein. 
Lsiirn  hence.  Thai  there  is  a  cotnmunion,  a  fellowlhip,  a 
partncriliip  becv/eeu  Chriftians,and  this  communion  which 
is  between  faints,  Ihould  make  faints  refpeft  on  another. 
If  thou  count  me  a  pjrtner,  receive  bint  ;  yea,  receive  him  as 
m^Jllf;  a  very  high  expreflion,  flill  difcoveringthai  affec- 
tionate lenderntfs  which  St.  Paul  bare  to  this  new  convert 
a.  Anorker  objeiflion  anfwersd  ;  I'hilemon  might  fay, 
"  How  can  I  receive  him  that  has  wronged  me,  robbed 
me,  and  run  away  froai  me?  lure  it  is  enough  to  pardon 
him  ;  murt  I  receive  hii»  too  ?"  Our  aportle  inn^licidy 
grants,  that  tliere  was  a  debt  due  from  Ontfrnius  to  Phi- 
lemon ;  ff  he  has  v-'ratigcd,  that  is  granting  that  he  has 
dune  it.  Where  mle,  Religiondeftroysno  man's  property; 
uor  doe>  a  community  of  faints  make  a  community  of  g''ods; 
o!her«\ifc  from  this  community,  Onefimus,  or  St.  Paul 
fur  him, might  have  pleaded  an  immunity  botii  from  reftitu- 
jion  and  punKlimeni  ;  St.  Paul  atknow ledges,  "ot  denies 
the  debt.  But  d'ufttv:  farthtr,  He  takes  it  upon  hinifcif; 
P:tt  it  'in  my  account,  I  -mIII  r,pjy  it.  It  is  not  uiiliwtul  in 
iifrlf,  for  one  perfon  to  become  bound  and  fnreiy  for  an- 
other ;  yea,  it  is  a  wort  of  mercy,  which  not  only  may  be 
done,  but  fometimes  muft  be  done,  but  always  with  due 
caution  and  confideration.  3.  The  wonderful  modefty  of 
the  apciUle  in  mentioninjj  his  own  prailVs  end  comtnenda- 
lioDi,  IJ'ijy  no:  thai  titou  ovjeji  /s  me  even  thim  ciini/i!J,frA- 


plyinp  what  great  ihtngj  he  had  done  for  Phllf  tnon  in  his 
converlion,  lo  great  a^  mide  Philemon  a  dtbior,  not  only 
of  his  oMn  goods  but  of  himfeM  too  :  However,  iheapnftle 
onlv  gbnces  at  it  moiltllly,  and  thai  upi.n  a  juft  and^;reac 
o/cafion  too:  /  donnt f.iy,  I'thoiigh  I  nvi^hi  have  laid  \x) 
that  thou  i.iuij}  to  me  n.>en  thine  o-jin  J'lif  hrlidei. 

2u  Yea,  brother,  let  me  have  joy  of  thee  in  tlie 
Lord:  rcfrefli  my  bowcLs  in  the  Lord.  21  Having 
conlidence  in  thy  obedience,  I  wrote  unto  thee, 
knowing  that  thou  wilt  alio  do  more  than  I  fay.  22 
But  witiial  prepare  me  alio  a  Itjdging.  tor  I  trull 
that  through  your  prayersi  (hall  be  given  unto  you. 

Obferv:  here,  i.  Apathetic  rtpetitit)n  ofourapollle's  for. 
incrpetition,  with  the  force  and  ftrength  of  a  frt  ih  and  ad- 
ditional argument.  1  hu5,  "  O  m^  brot'^er,  that  which 
revives  me  in  a  prifon,  and  refrtflies  my  bowels,  now  1  arn 
in  bonds,  that  ilTuredly  thououghtefl  to  do  ;  but  thy  re- 
mi  ttmg  and  receiving  Oncfimus  will  thusrefrcflimc,  there- 
fore do  it."  L^arn  thence.  That  wliatfoever  Chriftians 
kiiBW  will  rejoice  the  hearts,  and  revive  the  fpiriis  of  one 
another,  ought  inniultual  condefcenfion  andikindnefs  to  be 
performcdeach  towardsanoiher  upon  theirmutu.il  requdb. 
How  unnatural  is  it  for  one  member  to  vex  and  orieie 
another  ?  As  unbecoming  it  is  in  the  body  fpiritual,  as  it  is 
in  the  body  natural,  hr'Aher,  let  me  have  jy  in  tie  I.'.rd, 
refrr/h  my  toiurlj  in  the  Lord.  Oifeme,  2.  Our  apoftle's 
holy  conlidence  in  Phdemon's  obedience  and  compliance  ; 
Hiiving  confidence  i"  thy  obedience,  1  know  thowxilt  do  m-^re 
thani fiy.  See  here  what  credit  and  honour,  confcience 
and  obedience  puts  upon  3  man  ;  Philemon's  good  con- 
fcience occalionrd  St.  P.iul's  confidence  :  It  is  a  fpetial 
honour  when  ilie  general  crairle  of  man's  life  is  fofteadv, 
fo  unifarm  and  even,  th.it  either  our  minillers  or  pious 
friends  dare  to  be  confidr  in  in  tis,  vouch  for  us,  anil  £ng;.ge 
for  our  obedinence  and  conipliance  svith  whatever  bi  comes 
us.  3.  St.  Paul  having  finilhed  his  requeft  for  Onefimus, 
fpeaks  one  word  for  himfelf,  namely,  that  a  lodging  might 
be  prepared  for  him,  hoping  it  feems  for  a  deliverance  out 
of  prifon,  by  the  help  of  the  church's  prayers,  Preporr  me 
a  lodging  Religion  is  no  enemy  to  hofp'ialiiy  ;  nay,  it  re- 
quires it.  and  enconrrges  to  it  ;  Rom.  xii.  13.  Htb.xiii.2. 
It  is  a  duty  incumbent  upon  all, but  efpecially  minifterv  ; 
But  an  unkind  world  takes  care  that  fonie  have  fcarce 
bread  fufficient  for  their  furnilies,  much  lefs  have  any  ability 
for  hofpitalisy,  or  indeed  for  thofe  necffl'ary  acts  of  charity 
which  are  requircti  by  Cod,  and  exptc'ted  by  man,  to  ren- 
der their  Libours  amcuigd  their  people  both  acceptable  aiul 
fuccelsful.  The  miniltirs  of  God,  when  they  afk  bre;idi..' 
fome,  they  give  them  a  ftone.and  when  thty  ileinand  iheir 
dues  of  oihere,  they  ftitig  like  a  fcorpion  :  but  bklTed  bj 
God  it  is  not  thus  univcrfjlly.  A'o/<r,ldlllv,  What  it  '-as 
St.  Paul  gronndtd  his  eNptcl.i;ion  of  deliverance  ';j  ^.n, 
namrlvthc  help  andbrueriiot  the  church'sprayers, V/f;/.' 
thrciif^hy^ur  prtiyers  JJhull  he  given  unto  you.  l.farn,  1  h.-.i 
our  deliverance  from  srouble  is  to  be  exptcted  and  fonghi 
by  ihe  means  of-  the  prayers  of  futh  as  fear  God-,  j-- 
murk.  Though  pi  aytrcbtains  mLch,  yet  it  mtrjts  ticih  i  ' 
at  God's  hand.  1  trujtthrov.gb  your  prayer  s  Ifhul)  hegix-i  ■ 

'  tl,.; 


ClIAP.    I. 


P  H  I  L  E  M  O  K. 


thnt  is,  freely  given  unto  you  :  thoTigh  we  obtain  Mcflings 
by  prayer,  yet  not  for  the  merit  of  onr  prayers.  If  mercy 
Were  due  to  IIS,  thankfulnefs  were  not  due  to  God.  Fori 
tr,ijl  that  through  your  prayers  I  /hall  be  given  unto  you. 

23  There  falute  thee  Epaphras,  my  fcllow-pri- 
foiier  in  Chrift  Jefus  ;  2.}  Marcus  Ariftarchus, 
Demas,  Lucas,  my  fellow-labourers.  25  The  grace 
of  our  Lord  Jefus  Chrifl;  be  with  your  fpirit.  Amen. 

Our  apoftle  being  now  come  to  the  conclufion  of  iiis 
epirtlc,  he  ihuts  it  ii|)  with  fahitations  and  prayer  ;  firft  he 
(.Jutes  Philemon  from  Epnphras,  Marcus,  Arirtarchus, 
Dsmas,  and  Liike,fome  hisf'cllovv-prironcrs,  allhi^  fcllow- 
la^vwrer":.  Here  note.  How  gr.icioudy  God  provides  fir 
thecomf>rt  of  his  children  in  a  priCon  ;  lie  iucetened  St. 
Paul's  atrliclion  with  the  faints  communion  :  It  was  no  joy 
to  St.  PjuI  that  Epaphr:is  was  in  prifon,  he  had  rather  he 
had  been  preaching  at  Colofs  :  But,  feeing  he  was  a  prilb- 
ner,  the  apoillc,  no  doubt,  was  very  thankful  that  he  was 
in  the  fame  pr  fon  with  liim,  where  they  had  opportunity 
(it  is  hoped)  to  pray  together,  todifcourle,  encourage  and 
Comfort  one  another  :  And  nde  the  caiife  of  Epaphras' 
imprifonmenr,  //;  Chrljl  Jefus,  thatis,  for  the  fakeof  Chri(t 
Jtfus.  Na  doubt  there  were  others  in  prifon  beddes  Epa- 
j)hras,  but  none  were  Si.  Paul's  fellow  prifoners  but  he, 
bscaufc,  though  fufFerersin  the  fame  prifon,  yet  not  for  the 
fame  caiife,  Epnphras  my  fdhxo pr'ifoner  Jalutelh  thee.  Ob- 
fene,  Our  apoftle's  concluding  prayer,  The  grace  of  our 
Lord  Jefus  Chrifl  be  with  your  Spirit.     Here  nite,   i    The 


9\5 

pcrfon  prayed  to,  the  Lord  Jefus  Chrirt  our  Saviour,  onr 
anointed  King;  from  Chri/l  we  ire  called  Chijiians,  hcciife 
every  one  of  US,  in  our  meafuic,  are  partakers  of  a  divine 
unaion  with  and  from  him,  i  John  ii.  20.  Ye  haze  an 
twaicnfrcm  the  Holy  One.  This  oil  ran  down  from  the 
head  of  our  Great  High  Pricft,  to  the  very  fkirts  of  his 
garment.  2.  The  blefling  pravcd  for,  the  grace  of  cur 
Lord  Jefus  Chrifl  be  uilh  thy  fpirit  ;  that  is,  "  May  the 
fpecial  favour  of  God,  both  in  its  efftds  and  influences,  in 
its  graces  and  comforts,  refidc  in  thy  foi:l  and  fpirit  ;  may 
the  blelTcd  Spirit  of  onr  Lord  Jcfiis  evermore  dwell  in  thee 
by  his  f«naityii;g  imprefiions,  by  hi^  powerful  ainfianccs, 
and  by  his  quicke.iing  inflnenccs."  3.  He  d..th  not  pray 
for  Philemon  folely,  though  for  him  eminently,  but  for  ail 
the  laints  at  Colofs,  who  had  obtained  like  pretious  faith 
with  him:  The  grace  of  our  Lord  Jefui  Chrill  be  with 
you,  not  thy,  but  your  fpirit  :  All  the  faints  of  God  in  gen-  ' 
eral,  yea,  the  whole  race  of  mankind  univerfally,  mull  be 
remembered  by  us  in  our  prayers.  Amen,  is  a  word  that 
denotes  our  earncllnefs  or  dtfue  to  be  heard,  and  our  com- 
fortable expcdation  of  being  anfwcred  :  It  teaches  us,  That 
vv.hatever  we  pray  for,  fliould  be  rightly  underflood,  firmly 
cxpcded,  and  earnellly  delired.  They  (in  in  prayer,  vs  ho 
either  do  not  underlland  what  they  pray  for,  or  do  not  ear- 
neftly  defire  what  they  pray  for,  or  do  not  believe  God's 
rcadinefs  to  grant  what  they  pray  for  :  Therefore,  in  lefli- 
mony  of  our  defire  and  alTurancc  to  be  heard  in  prayer  wc 
fay,  Amen. 

L  A  U  S     DEO. 


THE    END    OF  THE   EPISTT^    TO    PHILEMON. 


«D 


Tire 


T  H  E 

E     P     I     S      T     I.      E 

TO   THE 

HEBREWS.  I 


Ai  touching  Ik  author  and  penman  of  this  Eplflk  to  tlie  Ilehrews,  tJiere  have  been  many  and  various  opinions ;  >»<•  k: 
fnbpofedk  written  by  St.  Luke,  others  by  Barnabas,  or  Clemens,  but  rn^ft  by  St.   Paul,  which  they  attempt  topn 
from  chapter  xiii.  23.   Know  ye  that  our  brother  Timothy  is  fet  at  liberty  ;  hecaufe  it  is  cnjlomary  wilhi> 
Pad,  when  he   writes  ep  files,  to  call  Timothy  his  brother.     And  alfo  from  the  words  of  St .  Pder,   2  Pet.  iii.  1.',. 
As  our  dear   brother  Paul  has  written  unto  you  in  all  his  epiftles.     Whence  it  is  evident,  tluit  the  apt  file' 
Paul  bad  n'nt  to  them,  to  whmn  St.  Peter  was  then  writing  ;  that  is.  to  the  believing  Jews  in  general,  and  to  thoft  of 
the  dfpeifim  in  particular.     Bulfincc  we  are  ajfured  lluit  the  Spirit  of  God  did  indite  the  book,   we  need  not  be  ov>  r 
folkitous  tofndoul  whofe  hand  it  was  thai  held  the  pen. 

Theperfjmtowlumi  this  epifile  isdircBed,  are fyled  Hebrews  ;  that  is,  the  believing  Jnos  converted  to  Chripani: 
chiefly  thife  tluU  inhabited  Jitdea,  and  in  and  about  Jenifalem  :  who  thmgh  they  had  embraced  titegofpel,  yet  they  c 
hered  to  the  Mofaic  rites,  and  Jewifh  cere^nonies,  joining  them  with  Chrifiianity ,  as  mcefjary  to  falvation.     Now,j 
this  hare  prcfffion  ofChriJlianily,  they  woe  expafed  to  a  bitter  perfecution  by  the  unbelieving  Jews. Our  apcfle,  the  ■ 
fore,  juflly  fearing  lejl  their  fiffcrings  for  Chrifiianity  Jhouldoccafion  their  opcflacyfrcm  it,  writes  this  epifile  to  ef,a- 
blifiand  'confinn  them  in  their  holy  profcjfion,  by  acquainting  them  with  tlufad  and  fatal  confeqiiences  of  a  ruiwnis  apof' 
tacy,  and  thefruitkjfnefs  cfformerjuffcrings,  without  a  refolute perfeverance  in  the  Chriflian  faith,  and  patience  under 
all  trihdations. 

Ttuit  St.  Paiddid  not  prefix  his  name  tothis  epifile,  as  he  did  to  others^  the  reafon  fuppofed  is  this,  becai/fe  he  was  theapof. 
tie  of  the  Gentiles,  and  net  of  the  circumcifiou,  or  of  the  Jews ;  and  his  name  beuig  wt  over  acceptahk  to  them,  he  Jets  It 
not  at  the  front  of  this  ep'flle,  hfi  the  fight  of  iljhoidd  have  prejudiced  the  Jews,  and  taken  them  rfffrom  duly  wag 
ing  and  conjidering  the  wighty  matters  which  he  wrote  about. 

The  general  fape  and  dfign  of  this  epftle  is  to  inform  the  Hebrews,  that  the  gofpd-mniflry ,  or  dfpenfation  under  //.c 
yrui  TifiMunt  by  Jcfus  Chnjl.farfurptifih  and  tranfcendexlly  excellclhthc  minfry  of  the  Old  Teflamevt  under  Mo~ 
7es  and  the  propliets :  and  to  prove  ,  that  Chrill  xuas  greater  tlian  the  angels,  a  greater  perf  n  and  lawgiver  than  Mo- 
fes    a  greater  priefl  than  Aaron,  a  greater  prince  than  Melchfedec ;  and  that  the  Ltvuicalprujlhood,  and  coi'ensv* 
zoere  to  give  place  to  Chrift  our  great  Ilgh  Prifl,  and  to  the  new  covcmiiu  tjlabhjlud  upon  better  protntfes. 

I 
CHAP.      I.  ^"'"  apoftle  Intending  here  a  comparifon  between  the^ 

...  n,        1  f    r  ±t      ,         1   law  and  the  gofpcl,  fliewsfirftwhcrtinthiv  both  agree, and 

Jnthe  firfl  chapter  of  this  eppe,  the  proofs  of  the  eternal  ^^^^  wherein  tbev  differ.    Thev  agree  (fi'rft)  in  this  ''   • 
Deity  of  ftps  Chnfl   are  produced  with  fuch  clear  evi-    GckI  was  the  author  cf  t'^em  both  :    Both  law  and  go! , 
daice  of  fcr' pture-ligh  t ,    that  only  a  veiled  heart,  and  ob-    received  their  original   from  God  himfelf  ;  and  God  : 
flmate  inRklity  can  refjl.  Fa'li".  by  way  of  erninency,  was  .he  pccdiar  author  b. 

y  •>        ^  J.J.  ot  law  and  golpel.     Gut,  that  God,  'juhojfake  tn  times  j 

GOD  whoii  t  fundry  times,   and  in  divers  man-    ^^  ,^^  prophets,  hath  in  thefe  lajl  etays/pden  unto  us  ij 
ners,  fpake  in  lime  paft  unto  the  fathers  by  the    Sen.      Ohjerve,  2.    The  difference  between  the  law  and 
prophets.     2    Hath  in  thcle  lull  days  fpokcn  unto   gofpel,  with  rcfpcdl  to  the  manner  of  their  revelation.  The 

1      /  ,  c  >.,  rcvclatioB 

usby  /ui-  oon  » 


ClIAF.  .  I. 


H    E    B    R    E    W    S. 


H7 


rrvrlation   of  the  will  of  Gml  under   the   '^w  waj=,   J.  At 

fn'  Iry   time, :     before  the  flood,  by  Enoch  and  Noah  ; 

a, e  The  flood,  by  Abraham,  by  Jacob,  by  Moles  and  all 

,l,c  prophets.       2.     ///  divers   ««;,;,.rr  ;     fomct.mcs  by  a 

lively  voice,  fometimcs  by  dreams  and  v.l.ons   fometimcs 

by  infpiration    and  ipimcdi.Ue  revelation,     fomet.mes  by 

Urim  and  Thummim.  fomctimes  by    fign.  horn   heaven. 

,    The  revelation  of  the  law   v.as  made  of  old,  ♦ornier  y, 

in    Ihnts  P'lO  ;  this  of  the  gofpcl  was  made  ,/;  t/^r/e  lajl 

./•,•      ^    fhnt    was  made  to  the  fathers,  this  to  us.     5. 

That  rcvelaion  was  made  by  the  (.rophcfs,  thi   by  the  ^,;,, 

Trfu-=  Chrilh      From  the  Whole,  k„ri,,   I.  1  hat  Almighty 

G'kI'  did  not  leave    the  world  only  to  the  light  ot   nature, 

anl  to  know  him  barely  by  hi;  works  ot  creation;  but 

bellowed  ..pen  them  the  invaluable  b  eilit-.g  ot  fupernatnral 

revelation,  thereby  to  bring  mar.kind  to  the  clearer  know 

|,Jrc  of  their  duty.      2.  That  the   revelnt.on  wh.ch    God 

.VIS   pleafedtomakeofhimfelf,  his  mind,  and  v, II,  was 

nradnal,  and  by  part,  not  all  atone  time,  atid  in  one  tnnn- 

ner,  but  atY,..^rv  Hmcs,  ^nA\n  rhversjnan.ers      3.  That 

ih"  -ofpcl  difpcnation  is  the  mofl  perleft  revelation  ot  the 

will^of  God,  which  God  ever  diJ.  or  ever  wd     tnake  to 

the  fons  of  men.     ^  That  as  it  is  a   per^.^,  io  l..<e,virc  a 

final    revelation   of  God's   mind  and   will  to  a  loft  world  : 

A  farther  difcovcry  of  the-  mind  nt  God  to,-  man  s  lalvation 

is  not  to  be  expeaed  :     The  .^ofp^    .s  the  lad  effort  which 

the  divine  mercy  and  gotxinefs   will  tiiake  upon    mankind, 

in  order   to  cten't.d  happinefs  ;    herein  God    has  fp|k.n  to 

„s  bv  his  Son :  and.  if  we  will  not  hear  him,  he  w.Jl  (peak 

no  more,  we  mult  expcft  no  other  ;    he  can  fend  no  greater 

nrophet.  no  dearer  perfon  to  us  than  hisown  bon  ;    and  as 

lie  can  fend  no  greater,  fo  he  will  fend  no  other  ;   tor  it  wc 

d-fr,ife  him,  whom  will  we  reverence  ?Now  the  tiigni'y  ot 

thi.s  perfon,  our  apoftlc  pirocccds  it.  this  and  the  next  vcifc 

to  delcribe. 

Whom  he  hatli  appointed  heirof  all  things, 

The  title  of  he!r,  which  is  here  given  to  Chriil,  fetteth 
out  his  di^Miity  and  dominion.  toj;eiher  with  the  light  lie 
h  -s  to  both  :  namely,  that  of  the  lonlhip  ;  for  what  is  an 
heir  hii!  i-.is  father's'l'ticcedor  ;  Chrift  as  a  Son.  being  heir 
of  .dl  things,  imports  that  he  is  Lord  of  all,  and  has  a  f..vc- 
reign  empire  and  dominion  01  er  all  perfons  and  things 
ov-r  all  ancels  and  men,  whether  living  or  dead.  Lta-n 
hence.  That  God  the  Father  has  given  and  granted  unio 
Chrill  his  Son,  as  Mediator  and  Head  of  the  chiirrh,  a 
foverei'Mi  power  and  authority  over  all  perfons  and  things, 
both  iiriieaven  and  in  eardi,  to  be  difpofrd  ot  by  him  ?t  his 
plcafnrc.  and  acconling  tothc  lovereign  purpofe  of  hu  will; 
whcm  he  hsth  appwite<f  heir  efr.U  thin^!. 

By  whom  alfo  he  wade  the  worlds ; 

By  'uhom  noxfir  whom,  as  the  Socintans  woidd  fiiggcft  ; 
the  word  liirnifics  the  cfncieri',  not  the  final  caufe,  accord- 
ii)i»  to  Colo?,  i.  16,  17.  By  lim  wen  all  things  cren'ed,  ami 
by  him  all  things  ccnJijL  '  And  iy  him,  not  as  an  inif  rument 
or  created  c.uile,  tor  then  mu(V  he  be  created  by  himfdf. 
fteing  all  ihirij^s  were  m.iile  by  him,  «"//  mil in^ ninth  -withoat 
hiin,}'-^hi\  i.  3"  but  as  the  priticipal  ifficient  c^^ifc,  accoid- 
i'lig  to  St.  John  v.    19.   jnatJ-HVer  the  Fa.her  dotb^  thnl 


doth  alfo  the  f on  lihe^vlfe.  The  Fathe  r  doth  all  by  the  Son,  - 
and  the  Son  doth  all  from  the  Father.  And  by  niakinf; 
the  w'.rids,  wc  arc  to  imderftand  his  forming  ot  the  old 
world,  not  his  reforming  of  the  new  ;  for  if  fo,  the  apoftles 
might  be  f.iid  to  make  the  worlds  as  well  as  Chrift,  becatifc 
they  had  a  principal  hand  in  convertinc:  and  reforming  the 
world.  But  by  the  worlds,  hercunderfland  the  vifible  and 
material  worlds,  all  things  in  heaven  and  earth,  which  were 
made  by  CInift,  not  as  a  fubordinate  ir.ftrument,  but  as  3 
primary  and  principal  agent,  which  fets  forth  the  omnipo- 
tent power  of  Chrift,  and  confcfiuenily  i>rovfS  him  to  be 
tndy  and  really  (Sod.  Learn  hence,  That  tl;e  Lord  Jefus 
Chrift,  by  making  the  world  and  all  tl  ings  therein,  by 
his  own  immediate  power,  has  given  a  ftdl  and  ample 
demonftratbn  of  hU  Divinity,  or  being clTaui-lly  and  ready 
God. 


o  Who  being  the  brightncfs  of  his  glory,nnd  the 
cxprclsimagc  of  his  pcrfon.and  upholding  all  thingj 
by  thi  word  of  his  power,  when  he  had  hy  hunfdf 
purged  out  fins,  lat  down  on  the  riglit  hand  ot  the 
Majcfly  on  high. 

Our  apoftlc  here  proceeds  in  defcriLing  the  Diviriiy  cf 
Cluift's  perfon,  bv  whom  the  Father  ha-i  made  known  his 
will  to  us  under  the  sofpel.  lle^occlares,  I.  V/lut  he  i<^. 
2.  What  he  dots,  or  did.  3.  i  he  conlcrinent  of  both,  or 
what  he  now  enjoyeth.  Oljcrve,  I-  Cur  apc^lt'e  declares 
who,  andwhatChiiftwas,  and  is,  namely,  The  hngif.'cjs 
ol-  the  Fnthers  ^hr'i.  end  the  exjn-fs  inmge  t/  his  perJcK. 
A<;  the  bris^hincfs  of  the  fun  is  of  the  fame  nature  widi  tic 
fun,  and  (ff  as  long  continuance  as  the  fim,  and  cannot  he 
feparated  from  the  fun,  and  yet  the  fun,  and  ihc  btightn.  fs 
of  the  fim,  arc  really  diltintl  each  from  other.  In  likj; 
manner  the  Father  and  the  Son  arc  of  one  imd  the  fame 
efience,  coetetnal  and  inicparable,  yet  the  perfon  tf  the  one 
\%  didinff  from  the  other.  And  as  the  fun  comniiiiiic;:ies 
its  liuht  and  influence  to  us  by  its  beams,  fo  doth  God  com- 
munkatc  his  j;oodnef  ,  and  tiianifelt  himfelfto  us  by  J^fus 
Chrilt.  Learn  hence.  Thai  the  St>n  is  of  the  faine  elhncc 
with  the.Faihe.r,  yet  aperfrn  really  diilind  from  thi;  Father, 
anri  all  the  incomprehenfiblc  glory  oi  the  Father  brijjluly 
tldnes  forth  in  Cliriii  his  Son. 

Ohferve,   And  the  e\prefs  hua^e  of  hit  l>ctj,'i-- — — 

That  i  ,  the  exprds  characler  erf  God  the  Father's  per- 
fon, hisjJAtural  imare.ind  efit-nnal  hkeiK-fsi  all  'he  -,ieilec- 
ti.ms  thinin-.'  torth  in  God  the  Father,  are  fuWK-miully  m 
Chrift  the  Son  :  Is  the  Father  eternal,  (niuupoteiu,  onv- 
nifcient,  omnipicfent  :  So  is  the  Sjui,  v^holt:  charadter  he 
is,  wh:)fe  rtfemblencc  and  image  he  t>ea.rs  ;  J-din  x.  '.%, 
The  Either  is  in  rir,  and  I  in  him  ;  the  fametllVntial  pro- 
perties and  nattirc  being  in  each  pei'fon,  by  virii:e  li  erccf 
their  perf  ns  are  faid  to  be  in  e.^ch  other.  All  tlK  L:h)ii<>tis 
.^eift-tUons  of  ihenaiurc  of  God  do  btlonj;  imto,  aiid.dwcll 
in  the  perf'Mi  (  f  the  Son  of  Gr-d.  Olferve,  2.  Our  ap.ijf- 
tle  h.aving  declared  w  hat  Chrill  is,  next  "declares  what  he 
does  ;  namely,  that  he  nfhoh/efh  all  things  h  the  ivtrd  if 
his p'Accr  i  thai  \t,  he  exerts  and  puts  forth  th.c if.' ir.e  om- 
nipotent power  in  the  work  ot  pefervation,  which  he  did 
6  D  a  »'• 


fltS 


HEBREWS. 


Chap. 


I. 


in  the  work  of  crratinn.  keeping  it  from  finkinij  into  its 
oiigiiial  chaos  of  cont'iilion.  This  work  of  cunfcrvation 
fjy  fomc,  is  a  grcJtcr  art  of  omnipntcncy  ihan  thai  ot  irCa- 
tion  i  by  xhe formtr,  all  iliin^^s  were  brought  ('■/.t  of  no- 
thinf;,  by  ihe  lat.'fr,  ilu-y  are  prcfcrved  tron*  rcturnin;;  into 
/lothiiig,  which  thtir  own  nature,  ar.;!  ■,',itir  pcrpeni..l  cnn- 
fliil,  by  contrariety  of  qualities,  wntild  nccelliirily  precipi- 
tate them  into.  Learn  )\<:ncf,  I.  That  fuch  is  the  nature 
and  condition  of  the  univcrfe,  that  it  cannot  fublill  one 
inomriit  without  continual  lupport  ;  fiich  is  the  ilepcink-nt 
condiiii>n  ol  the  whole  creation.  2.  That  our  Lord  Jcfiis 
Chri.l  has  the  weight  uf  the  whole  creation  upon  his  hand, 
he  uphoKleth  what  hiiiifelf  created  :  and  as  well  his  up- 
holding as  creating,  his  ccnverfation  as  well  as  creation  of 
■A\  thincs  by  the  word  of  his  power,  do  prove  him  truly 
,ind  really  God.  Ol'fervt.  3.  A  farther  evidence  and  proof 
of  the  divinity  of  Chrilf,  piwliiced  hereby  ourapoftlc  ;  as 
he  made  the  woild  by  his  omnipotent  power,  and  upholds 
it  by  his  wonderful  provi.leticc,  fo  he  redeemed  it  by  his 
fckwKl,  Hf  by  htmfi-lf  purged  mir  f.iis.  He  that  made  the 
heavens,  bowed  the  he»vens;  and  catne  down  from  heaven, 
and  became  a  facrifice  for  liii  on  earth,  and  by  l:imfe:fz\oi\t 
by  himfclf  without  a  partner,  I  y  himfelf  without  a  com- 
f'.rter,  expiated  the  guilt  of  fin,  and  faitisficd  the  juflice  of 
God  for  fill,  furfering  as  he  was  man,  and  fatisfving  as  he 
was  GoJ,  u-ho  if  himfelf  purged  our  fin  i.  learn  hence, 
That  fo  great  was  the  work  of  expiation  ot  fin,  that  it 
could  no  oihtrwife  be  really  efftded  and  acconiplillitd.thati 
by  the  facritice  and  fatiifaclion  ot  Chrirt,  who  was  truly 
and  really  GiaI.  4.  The  conftqncnt  of  all  that  Ciirilt  did, 
or  his  glorious  condiiion  after  l»is  hiimiliatioti,  having 
purged  our  fins,  he  fat  down  cii  the  right  hand  of  the  Majefiy 
«;/  l)if^h\  that  is,  God  the  Father  clothed  him  with  the 
hisiheil  honour,  and  ctidowed  him  with  the  greatcff  pow- 
ertbat  lieaven  itfelf  could  afford  ;  the  right-hand  is  the 
phice  both  of  ilignii*  anil  honour,  and  alio  of  fupcriority 
and  power :  Chrill's  fitting  at  (iod's  right  hand  impcr!.s 
)\is  exaltation  to  the  highell  authority  and  moll  iupretne 
dominion.  Learn  hence.  That  when  our  Lord  Jefus 
Chrill  had  finilhe<l  his  fiifferings  upon  earth,  he  was  placed 
ill  the  feat  of  the  highctt  honour  and  authority,  at  the  right 
hand  of  God  his  Faiiier  in  heaven,  even  to  be  the  objcd^  of 
adoration  both  to  angels  and  men,  as  ilie  following  vcrlcs 
declare,  in  which  our  apofllethus  fpeaks: 

4  Beinj  made  foniuch  better  than  the  angels,  as 
he  liatli  by  inheritance  obtained' a  more  excellent 
name  than  they.  5  For  unto  which  of  the  an^jels 
laid  he  at  any  time,  Thou  art  my  Son,  this  day 
have  I  begotten  thee!  And  again,  I  will  be  to  him 
a  Father,  and  he  fhall  be  to  me  a  Son.  6  And 
again,  when  he  brinsjcth  in  the  firft  begotten  into 
the  world,  he  faith,  And  let  all  the  angels  of  God 
worfhip  him. 

In  the  foregoing  vcrfes,  a  comparifon  was  made  between 
Chriil  and  thcprophets,  here  between  Chrill  and  the  angels 
and  the  preference  and  pre-eminence  is  given  to  him  above 
them  all.  Angels  were  very  glorious  creatures,  einploy^d 
fcy  GoJ  in  giving  of  the  law  ;  but  Chrift  whom  God  the 


Father  Tfiploycd  in  ihc  difpenfaiicn  of  the  ^ofpel  is  far 
fv.perior  10  them,  and  has  an  excclknc^  cbo\c  tlicni.  i, 
A  mtre  excellent  name,  tliey  being  C:,!iLd  miniflers  or  hr- 
vants,  he  ftilcd  a  Sen.  1.  A  Siiorc  excellent  njture.  his 
being  a  divine,  theirs  an  aiigelic;d  nature  :  yta,  his  human 
nature,  by  virme  of  its  union  with  the  Gidl.cid,  has  a 
dignity  furpafhng  the  nature  ot  antds.  3.  A  ir.ore  txtel- 
Icnt  oflice  and  tui.ilion,  as  Median,  r  between  G{^  and 
man,  whi>.h  belongs  not  to  any  angel.  And,  4.  Confc- 
quciitly  a  more  excelltnt  power  and  aiiihori'y,  with  a  right 
to  adoration  and  wfirfliip,  wliich  the  Engcli  have  not,  but 
arc  coinmandtd  to  worlhip  hinr,  IFhen  he  bnvgi  1  hii  frfl- 
be/otlen  into  /.' e  tarU,  that  is,  in  the  inoriiinm)f  the  relur- 
rt(5tion,  when  he  was  in  a  glorious  manner  begotten  from 
the  dead  ;  the  Father  fays.  Let  all  the  angeh  if  Cod  worfhip  _ 
him  ;  and  therefore  he  that  is  to  be  wor (hipped,  is  greater  ■ 
than  they  tl-.at  are  to  worftiip  him.  Lenrn  I.  That  the  ' 
evidencing  and  declaring  of  Chrift  to  be  the  Sr.nofGcxi, 
Was  the  particular  care  and  fpecial  work  ( f  God  the  Fa- 
ther; he  faid  it,  he  recorded  it,  he  rcvealc<l  it  :  Thou  art 
my  Son.  2.  That  the  Lord  Jtlus  Chrill,  the  Mediator  of 
the  new  covenant,  is,  in  his  own  perfon,  God  bitlled  for- 
'ever,  to  whom  divine  honour  and  religious  worlhip  is  due 
and  payable  from  glorified  angels:  Let  all  the  angels  of 
God  worfhipbim.  3.  That  the  comm.Tnd  of  GckI  is  the 
ground  and  reafon  of  all  religious  wordiip  ;  the  angels  are 
to  w  orlhip  Chrill,  but  the  gioiind  of  their  doing  it  is  Gods 
command;  He  faith,  Let  ail  the  angels  of  God  xvorfhip  him. 
4.  That  it  can  be  no  part  of  our  duty  to  worfhip  the  an- 
e.tV,  who  are  our  fcUow-fervants  in  the  wordiip  of  Jefus 
Chrift  ;  they  that  are  to  worihip  Chrill  with  us  furely  are 
not  to  be  worfliipped  by  us. 

7  And  of  the  angels  he  faith,  who  tn.iketh  his 
angels  ipirits,  and  his  miniflers  a  flame  of  fire.  8 
But  unto  the  Son  he pjih.  Thy  throne,  O  God,  it 
for  ever  and  ever  :  a  fceptre  of  righteoufncfs  h  the 
fceptre  of  thy  kingdom.  9  Thoti  haft  loved  rightc- 
ouinef;i,  and  hated  iniquity  :  therefore  God,  aitn, 
thy  God,  hath  anointed  thee  vith  the  oil  of  glad- 
nefs  above  thy  fellows.  , 

Still  our  apcflle  goes  on,  comparing  Chrift  and  the  angel* 
together,  and  giving  a  tranfcendtnt  preference  to  the  one 
before  the  other.  The  angels  arc  minifteringfervanjts,  but 
Chrill  a  Son  ;  the  angels  are  the  prime  irftruments  of  the 
Father's  providence,  nioft  zcilous  and  aflive  toaccomplifh 
his  pleafure,  but  the  Son  is  GctI  ;  Thy  throne,  O  God,  is 
for  ever  and  ever.  God,  not  by  analogy  and  dcpination, 
as  princes  are.  nor  with  a  limitation  and  Uiminution,  as 
Mofes  was  made  a  god  to  Pharaoh,  but  abfoluicly  ami 
really,  as  fubfifting  in  the  divne  nuturc  ;  to  the  Son  he 
faith,  7hy  throne,  O  Gcd,  is  forever  and  ever,  learn 
hence.  That  it  is  the  divine  nature  of  Jefus  Chrift  that 
gives  ftabillty  and  fixednefs,  yea,  immutability  and  iin- 
changcablenfs  to  his  throne  and  kingdom  ;  Thy  throne,  O 
God,  is  for  ever  and  ever.  And  whereas  the  fceptre  of 
earthly  kingdoms  are  often  unrighteoully  managed,  and 
their  thrones  do  ruinoufty  fall,  the  fceptre  of  righteoufnefs 
is  the  fceptre  of  ChrilVs  kingdom  -.  that  is,  all  the  laws, 

and 


Cha?.  1. 


HEBREW    S. 


949 


and  the  whole  adniinil^ration  of  his  kingdom  by  his  word 
and  Spiri',  are  aJl  jnrt  anJ  equal,  li^hteous  and  holy  ;  A 
j'cfpire  of  nghleoi'/nefs  is  the  fee jil re  of  thy  kingd'm.  And, 
t.uthcr,  the^apoft'cdevlares,  "that  the  riiihteoiis  adminiilra- 
tion  of  Chrill  in  l\is  kin;^dom,  procce;ls  from  his  own  habi- 
tiin!  ri'dltcoiifncfv  jn:i  love  thereunto  :  Tlouhaft ioved nghlc- 
oujmfsnndhcied  imquity,x:iA  for  that  reafoi)  was  dignified 
and  "exalted  hv  Gixl  over  and  above  all  his  fellows.  Learn 
hence,  Tharjcfiis  Chrirt  as  Mediator,  becaufe  of  his  love 
to  riffhteoiifnefs,  =Tid  hatred  to  (in,  is  dignified  and  ad- 
vanced by  God,  njt  only  above  all  men,  but  likewife  above 
all  ani^els.  Therefore  Gcd,  even  thy  Gud,  huth  emnnted  thee 
abrve  thy  feJhuis. 

lo  And,  Thou,  Lord,  in  the  beginning  hafl  laid 
the  foundation  of  the  earth  :  and  the  heavens  arc  the 
works  of  thine  hands.  1 1  They  fhall  pcrifh  ;  but 
thou  remaineft :  and  they  all  ihall  wax  old  as  doth 
a  garment;  12  And  as  a  vefture  flialt  thou  fold 
them  up,  and  they  fhall  be  changed  :  but  thou  art 
the  fame,  and  thy  years  fhall  not  fail. 

What  proof  more  can  be  defred  of  Chri.Ts  Divinity, 
than  what  is  here  given  by  our  apoflle  ?  the  name  and  attri- 
butes of  God  are  given  to  him,  as  alfo  an  everlailing  throne 
and  kingdom  ;  divine  hononr  is  required  to  be  paid  to  him  : 
and  here  fuch  divine  works  are  afcribed  to  him,  wherein 
no  creature  can  have  any  fhare  of  efficiency  with  :  fuch 
is  the  making  of  the  world,  Thou,  Lord,  laid/l  the  founda- 
tions of  the  earth,  and  the  heavens  are  the  works  of  thy  hand  : 
Here  we  have  Chriil's  omnipotency  declared,  Thou  haji  laid 
the  foundations  of  the  earth,  and  the  heavens  are  ihy  handy- 
^orks :  and  his  eternity  and  iinmiitability  aiTerted,  PPhen 
the  heavens  ferifh,  thou  remaineft ;  ^vhen  they  wax  old,  and 
are  changed,  thou  art  the  fame.  Learn  hence,  That  the 
wkolc  world,  the  heavens  and  the  earth  being  made  by  otir 
Lord  Jtf.is  Chriil,  is  an  evident  proof  that  he  is  exalt- 
ed above  all  creatures,  and  that  he  is  an  almighty  and  iin- 
chr^n^,e3ble  God,  Thou,  Ltrd,  hafl  laid,  &c.  2.  That  fuch 
IS  the  frailty  of  man's  nature,  and  fuch  the  petifhing  con- 
dition of  all  created  things,  that  nothing  will  or  can  yield 
ftablc  confolation  to  us,  but  a  firm  belief  of  the  omnipo- 
tency and  immutability  of  our  Lord  Jefus  Chi  ifl. 

13  But  to  which  of  the  angels  faid  he  at  any  time. 
Sit  on  my  right  hand,  until  1  make  thine  enemies 
thy  footflool  ? 

This  verfe  contains  a  farther  proof  of  Clirift's  pre-ctni- 
nc nce  above  the  angels,  and  that  he  is  in  reality  the  Son  of 
God;  namely,  becaufe  he  fits,  in  the  quality  of  a  Son,  at 
the  right  hand  of  God  the  Father  ;  equal  io  him  in  dig- 
nity, power,  and  plory,  commanding  all  the  vi(iblc  and 
invifible  woild,  moll  eafily,  yet  irrefiftably  ;  though  gradu- 
ally fubduing  his  enemies  to  a  confiimmate  and  complete 
vidtory.  To  xvhich  of  the  angels  faid  he  at  any  time  ?  The 
words  are  an  interrogation,  which  have  the  force  of  a  vehe- 
ment negation,  and  imply,  that  God  the  Father  did  never 
fay  this  to  any  of  the  angels,  nor  put  fuch  honour  upon 
any  of  them,  as  to  fay.  Sit  on  my  right  hand,  until  I  make 
iliy  foes  thy  footRool  j  but  to  Chrilfhe  faid  it,  Pfol.  ex.  i. 


The  Lord  faid  unto  my  Lord,  Sit  thou  ?«  tny  right  hand,  until 
I  make  thine  enemies  thy  footflool.  Learn  hence,  r.  That 
Jefus  Chrift  is  a  fpiritual  king;  and  as  fuch  as  utany  ene- 
mies fo  his  kingdom  and  government.  Sin  is  an  cnem/ 
to  Clirift  and  his  kingdom  ;  and  makes  an  uniyerfai  oppo-: 
iition  to  Chvill:  and  his  g»)vernmcnt.  Satan  is  a  fn'orn 
enemy  to  Chrill  and  his  throne,  and  he  exerts  his  enmity 
by  temptations  and  perfccuiions.  The  world  is  an  encrriv 
•tIYo  in  the  things  of  it,  in  the  men  of  if,  in  the  rule  of  Ir. 
The  law  is  an  cneiitv  to  Chrift  and  his  kingdom,  net  abfo- 
luiely,  but  accidentally,  by  reafon  of  ihe  confeqiiences  that 
altcndit:  it  flays  them,  Rom.  vii.  g,  10,  11.  which  is  the 
work  of  an  enemy  :  In  a  uord,  death,  the  grave,  and  hell' 
are  Chrift's  enemies.  a.  That  all  Cluift's  enemies  fliall, 
in  Chrift's  time,  be  inade  his  footftool  ;  they  are  conqi,c-r- 
ing  now  iiiiiialiy  and  gr.idually,  tlicy  (hull  he  conquered  ere 
long  finally  and  perfcilly  ;  and  all  his  people  fhall  be  made 
complete  iltarers  in  his  victory  and  conqucft.  ^.  Thai 
Clirill's  iiititigat  God's  right  hand,  in  a  certain  and  aihir- 
cd  cxpedation  of  having  his  ftx;s  become  his  footilool,  is 
an  undoubted  proof  of  the  Divinity  of  his  peri'on,  and  thai 
he  is  ellentially  and  really  God.  To  none  of  the  am^cls, 
or  any  of  the  creatures,  faid  he,  at  any  time,  Sit  on  my 
right  hand  ;  but  to  the  Son  he  faid,  S:t  en  yn^i  eight  hand, 
&c. 

14  Are  they  not  all  miniftering  fpirits,  fent  forth 
to  minifterfor  thein  who  fhall  be  heirs  of  falvation  ? 

This  is  the  laft  teflirnony  produced  by  the  apoflle  to 
prove  Chrift's  prc-eminency  above  the  angels  :  He  is  a  Son 
they  are  but  fervants  ;  not  only  fervants  to  Chrill,  but 
fervants  to  believers,  to  the  church  of  Chrift,  to  the  heirs 
of  falvation.  Ohferve,herc,  i.  The  nature  of  angeis  de- 
clared ;  they  are  fpirits,  without  any  thing  materia!  or  cor- 
poreal belonging  to  them,  yet  having  a  povverto  aliiime  a 
body,  and  appear  in  human  (hape,  when  they  pleafe.  The 
fcripturesdefcribes  their)  as  excelling  in  ftrengih,  purity  and 
holiiiefs,  to  be  of  great  aflivity  and  fwiftncfs,  and  "ives 
intimation  of  fcveral  ranks  and  orders  among  them,  dif. 
tinguilhing  them  by  the  namesof  principalities  and  powers 
thrones  and  dominions  ;  but  what  the  difference  of  thcfe 
names  do  iinport,  none  can  pofitively  declare.  2.  Their 
general  office  declared.  They  are  miniflering  fpirits,  they 
are  God's  dumeftic  fervants,  they  attejid  upon  his  throne 
they  expecl  his  commands,  they  execute  his  pleafiire,  and 
are  in  a  ccnflant  icadinefs  to  do  his  will.  The  angels  are 
the  great  inftruments  of  providence  in  the  world  ;  not  tbap 
God  needs  them,  or  cannot  manage  without  them  •  for 
he  can  do  whatever  he  plcafeth  in  heaven  and  catth.  G(;d 
can  fteer  all  human  affairs  with  the  lead  nod  and  heck  oF 
hi^  will,  without  any  inftrun;ents  at  all  ;  but  his  wifdnm 
and  goodnefs  thinks  fit  lo  honour  hi^  creatures  with  1  is 
commar.ds,  that  fo  they  may  he  capable  of  li is  favour  and 
rewards.  3.  The  fpecial  oHii  f  and  employment  of  ^nrd 
angels,  with  reference  to  good  men  :  They  are  fet  forth 
there  is  their  defignation  and  appointment,  lo  miniflrr,  that 
is  their  general  end  and  employ  mem, /ir//jr  heirs  of  fal%\i- 
tion,  that  is  their  more  fpecial  and  peculiar  hufinefs  ;,thev 
have  a  charge  of  the  bodies  and  fouls  of  the  faiius'whillf 
alive  ;    a  fpecial  charge  of  their  fculs  a:  dc-.tli,  to  condna 

then  I 


9rp 


H     E     B    R     E    W    S. 


CfkAP.  If. 


ami  the  oath  of  GocHm  confirmed  it.  ihat  fuch  finncrs 
(hnll  not  cfcipc  ;  fuch  as  i"m  againft  the  remedy  mutt  pcrith 
withpul  the  remedy. 

Which  at  the  fird  began  to  be  fpoTicn  by 

the  I-ord,  and  was  confirmed  unto  us  by  them  that 
heard  him  ;  4  God  alfo  beann-  them  witncfs  both 
with  fi-ms  and  wondrrv  and  with  divers  miracles, 
and  gifts  of  the  Holy  Ghoft.  according  to  his  own 

will  ? 

Her"  wc  hsvc  a  fprcial  renCon  affipied, v^'i.y  fuch  as  rcj<.A 
thr  eofpel  caniun   ffcnpc  divine    wnith,  beoufclhc  Rufpel 
%var<irlt  p.ihliih<-d  aivl  dclivere.l  by  JcUis  Lhna  ;     it  was 
dcarlv,  pl.iinlv,  fwcctlv.  and  perfaafivtly  preached  by  him- 
f^lffirlV      The  law   was  proiri.lcatcd  by  angels,  the  g(  f- 
ncl  prf  claimed  hv  the  ikin  of  God,  and   afterwards  by  his 
apcfllcs;    and   Gol  confirmed  their  tcftimon)  by /<;:«  «w/ 
■inrUr^^hy  miraculous  powcr?.and^»/y/jof  the  Holy  Ghoft  : 
Ail  which 'did  ficnifv  God's  approliution  of  their  dodnne, 
and   aave  t!ic  world' a  confirmation  of  tlie  truth  and  exceU 
lency'^of  it,  and  confcquemlv  gnvc  credibility  to  it.     Here 
«'/<%  That  as  the  law  of  Mofcs  was  confirmc-l  by  n-.ir.-icles, 
fo  was  the  2ofpcl  of  Jefus  alfo :   nay,  herein  this  was  fupc- 
rior  to  that.      Mofcs  wrousrht  figns  and  wonders,  but  the 
tiftsofthclloly  Ghoft  were  peculiar  to  the  tjnics  of  the 
Mcidiah    and   were  the  proper  confirmation  of  tlie  gofpd 
difnenfation.     Yet  no/c  farther,  That  though  the  apoftles- 
had  a  power  to  work  miracles,  vet  it  was  acc^.rdi^.g  m  Gods 
■u.-i/,\  and  not  at  their  own  pleau.re  ;    thcv  could  n'-t  work 
mirackswhcn  thcv  pleafcd,  nor  whnt  ihey  plcafcd :   W  hcnre 
i\  was  evident,  that  not  they,  but  God  was  the  worker  of 
them    And  the  more  Gods  over-ndiiii-  will  was  fccn  in  the 
miracles  //•<«,  the    greater  confirmation  have  we   of  that 
doarinerzm-:   /nich  (gofpcl)  ivas  ol  fr/Ifp'Mu  ly  the  I^rd, 
and  wa:  covfirmrd  unto  us  by  divers- imracUs  and gijls  oj  /,.v 
Holy  Ghcjh 

5  For  unlo  the  angels  hath  he  not  put  in  fubjcc- 
tion  the  world  to  come,  whereof  we  Ipcak.  6  13ut 
one  in  a  certain  place  left  ified.  faying.  What  is  man, 
that  thou  art  mindful  of  liim  ?  Or  the  Ion  of  man 
that  thou  vifitefl  him  ?  7  Thou  madeft  him  a  little 
lower  than  the  an-els;  thou  cfo^<'rieft  him  with 
j-lory  and  honour,  and  didft  fet  him  over  the  works 
of  thy  hands  : 

Still  our  apodle  profcciitcs  his  former  tl^fign,  which  was 
to  fcrfuade  the  Hebrew^  that  more  need  is  fo  he  given  to 
ihcN^ord  of  Cbrift.  she  doarinc  of  the  gofpc-l.-ihan  to  the 
word  or  law  delivered  bv  cr.gels,  becauCe  G<xl  had  given 
a  "rea-cr  authority  to  Ch.ill  th?n  ever  ha  did  to  the  angtls, 
aslippc-irs  by  putting  the  world  to  come  in  fubjeaion  to 
Chr.ft.and  iv.t  to  nng.Ir>  ;  yea,  .ln:ifmuc1i  as  angels  ihem- 
ftlves  arc  to  be  in  fubjeai'Mi  unio  Chrifi.  as  a  part  of  las 
kingdom,  Unh  the  ong^ls  hath  he  n-.t  f'<t  n,!o  fu,j„l<'.>i  tie 
uJr',}  to  fsm/  /*,that  is,  the  world  of  bcru-vers  gnihcrcd  <-ut 
^fall  nations  hv  the  preachinj-  «^^  the^gofp.  1 .  is  p,U  under 
Chi  ill  s  im-^c.^'iatc  power,  and  fiibH-a  not  10  sngels,  but 
10  Ckiiii  himftlf.     Leurn  hence.  Tliat  it  is  the  jjrcat  ^i\- 


vileeeof  the  gofpcl-church,  that  it  depends  upon  Chrift  as 
its  immediate  and  only  Head,  and  is  not  put  in  fubjcaioa 
to 'any  other,  cither  angels  or  incn.     The  gofpcl-church 
was  not  put   in  fubjeaion  to  angels  in  its  \i\i[\  creflien  or 
inftitutinn,  nor  was  it  put  into  fubjeaion  unto  angt-lf,  as  to 
the   rule  and  government  ot  it  wlien  ercdcd  ;  but  angels 
and   faints  are  equally    fubjcaLd  unto  Chrift,  who  is  b'th 
an    head  of  vital    influence,    as    alfo  an  head  of    autho- 
rity, rule,  an  I  government,  to  the  w'i\v\i  church  and  cveir 
member  thereof.     Ohjcne  next,  the  pro.if  which  the  apof. 
tie  brin-j-s  for  this  out  of  the  I'falms,  rfulm  viii.  in  vvhich 
David  breaks   fonh  into. admira'ion  and   wonder,  at  that 
glory  and  han.-iur  which  God  the  Father  put  up.m  man  at 
firft  in    the  wotk  of  creation,  and  next  in  the  work  of  rc- 
derapiion  :    When  the    Son  of  Gal  tork    the  nature  of 
man  upon  him;  well   might  it  then  be  f/id,    L'.rd  t  H'hnt 
ii  man  thni  thfu  wert  tbi;s  nundftd  of  h'm,  and  ih  Pms  nf 
men,  that    thy  dear  and   only  Son  did  thtis  ,vifit  them  i 
Learr.  hence,  I.    l  liat  fuch  was   the   incr.rcciv^ble  1<  vc  of 
Jcfus  Cluiftihc  Sen  of  God,  towards  the  fens  of  men.  that 
he  was  free  and  willing  to  condcfcc nd  un'o  any  crndi'ion 
for  liieir  benefit  and  fidvation  :    He  thst  was  the  Creator  of 
angels,  vras  wil'in:^    for  our  f.ikes  to  be  m?dt  lover  thrn 
the  angels,  a  little  hwr,  that  b,  for  a  liule  time  lower  than 
the  anjrel  ,   namtiy,  during  the  lime  of  his  hunili^iion. 
2-  That  this  wondtrfui  condcfccnfion  of  Chiift  to  take  the 
nature  of  mr-n,  his  rcfpca  snd  care,  his  love  and  grace  to- 
wards mankind,  is  jiiil  matter  "f  g.catand  eternal  adii.i- 
raii'in.     Oh  !   What  is  m.an  that  thou  art  mii.dful  of  him, 
and  crowiiedft  him  with  dignity  and  glory. 

8  Thou  haft  put  all  things  in  fubjeaion  under 
his  fcGt.  For  in  that  he  put  all  in  fubjeaion  under 
him,  he  left  nothing  Ihct  is  not  put  under  him.  But 
now  v.-e  fee  not  yet  all  things  put  under  him. 

We  had  r.n  account  of  the  depth  of  rtir  Lord's  humi- 
liation be  fore,  of  iheheiahthof  hisexaltation  now,:,ll  thirds 
r.re  and  ftiall  be  put  under  him  :  for  thouoh  God  ha«  eivcn 
"Chiift  dominion  overall  ihittgs,  and  all  things  are  fubjea 
to  his  power,  vet  he  hath  not  as  yet  cxcrcifcd  hit  complete 
power  in  ruining  "all  his  cncmie-;.  and  reducing  all  his  peo- 
i)le  to  fubjeaion  ;  and  thi';  v.  ill  not  be  fecn  until  the  Idl 
/«.-■;;,'  he  converted,  and  tmtil  death,  the  laft  enemy,  be  dc- 
ftroved.  But  yet,  in  the  mcnn  time,  Chi  ill  is  exalted  uitli 
areat  triumph  to  his  kingdom  in  heaven,  and  there  crowned 
^iih  dianiiy  and  honoi'ir,  and  glory  in  heaven.  It  is 
eafv  to  ^believe,  that  every  thing  fhall  he  put  uneler  liim 
that  rifcth  up  ngainft  him,  in  liis  own  appointed  limc. 

C)  r.ut  wc  fee  Jefus,  who  was  made, a  little  lowc; 
than  the  augels.'for  thefufTcringof  death,  cinwncl 
with ';iory  and  honour;    ih.it  he  b)'  the  j^race  c 
•Cod  Ihould  tafic  death  for  every  man. 


O/fc-ne  here,  i.  Thnt  wonderfi  1  hun-ilicti'-n  a.nd  rb-'P'- 
mcnr,  die  txin;ni'i(>n  «n  1   deep  dcprt  flirn  of  the  glcrin 
Jefi:s  ;  he  was  irade  f"r  a  little  ^lire  l/uer  th'ti  t!.-  -• 


.  that,  is,  ho   was 


mad'^  mm,   .nnd   morti'l,  and  did 


-  iitui.     i.T,      *»»-       ......      ..■- . 

-death  -,   2.  Tlie  majmer  if  nur  Lord's  dcnfh,  He  tr/ 

iie  did  really  U.^'--*'',  v  !  '  't  tiiftc  d'it  ;  hc^taiUd  c- 


tltn 


Chap.  i. 


If-  E    B    R     E    W    S. 


551 


them  to  bleffl-'Inef  ,  and  pmbably  a  care  and  charpe  of  their 
loi'es  after  death,  as  may  be  s;aiheied  from  St.  Judc,  vcr. 
9  ^/nrfi  hcnoe,  I.  Tliat  the  hi^hcft  hnnoirr  ot  the  m:)ll 
jrloriStis  anjtls  in  heaven,  is  to  mimtler  to  i hi- faints  by 
G  >d's  ap  >(Mntm;.-nt.  here  on  earth.  2.  That  fsich  U  the 
lov-  and  care  of  God  towards  his  fjints,  that  he  fends  the 
m  A  olo.-io'!'.- attcninnisup'^n  his  own  throne,  to  minilJor 
iint.i  them  .n  I  to  f.ike  care  of  them.  Bshold  then  the  aOo- 
nidiin:;  rci^-rd  which  the  great  G  d  has  for  tjood  men,  in 
th  .  he  :ipp.)ints  all  his  angels  to  miniiltr  to  them,  for  the 
f.ifegiiardof  their  pcrfons,  for  thefuccefs  of  tlieir  aftairs, 
aiidforthe  fectiriiy  of  their  eternal  falvaiion.  Lord  !  what 
is  man,  that  thou  art  thus  mindful  of  him  ;  that  when 
thoM  mideft  him  lower  than  ih"?  angels,  thou  llioiild  yet 
make  the  antjclsminifter  unto  him  r  Behold  alfo  the  impiety 
of  the  church  of  Rome,  in  worlliipping  of  angels  :  Surely, 
if  they  arc  our  fellow- fervants,  and  minifter  unto  us,  wc 
are  by  no  means  to  worlhip  thcin.     See  Rev.  xix.  10. 

C   II    A   P.      II. 

Our  ap^ftk  having  proved,  his  propojition,  namely,  that 
Chnfl,  the  d'fpcnftr  of  the  go  [pel.  was  not  mily  ahffve 
Mifei  tlie  deliverer  6j  the  law,  but  far  Juperior  to 
the  angels  themf elves;  he  cmcs,  in  this  chapter,  to 
drau)  an  inference  from  his  foregoing  difcoicrfe, 

THEREFORE  we  ought  to  give  the  mofl  earn- 
efl;  heed  to  the  things  which  we  have  heard, 
left  at  any  time  we  Ihould  let  them  flip. 

As  if  our  apoftle  had    faid,  feeing  Chrift  is  fo  excellent 
in  his  perfon,  and  feeing  the  gofpel  has  fuch  a  glorious  au- 
thor as   the  blelfed  Jefus;  let  us  take  great  heed  that  we 
eileem  his  perfon,  revere  his  authority,  reverence  his  mi- 
nidry  and   his  melTIige,  and   that  our  enemies  be  not  like 
leaking  veffels,  futfcring  the  word  at  any   time  to  llip  and 
run  from  us.     Ltarn  hence,   I.  That  the  confideration  of 
the  revelation  of  the  gofpel  of  the  Son  of  God,  is  a  power- 
ful motive  to  an  hi^h  eflimation  of  it,  and  a  diligent  attend- 
ance on  it.   Therefore  we  ought  to  gh'e  the  more  earneji  heed\, 
_that  is,  knowing  the  excelUncy  ot  his  perfon,  and  fublf- 
miiy  of  his  doftrine.      2.  That  the  true   and  only  way  of 
honouring  our    Lord   Jefus  Chrift,  as  the  Son  of  God,  is 
by  diligent  attendance  and  obedience  to  his  word  :  Where 
there  is  no  o'jcdiencc  roihe  gofpil,  there  is  no  faith  in,  nor 
love  unto   Jefus  Chrirt,  the   author   and   difpeivfer  of  the 
gofpel.     Learn  3.  That  there  are  fundry  times  and  feafons 
wherein,  and  feveral   ways   and  means  whereby    men   are 
in  great  danger  of  l»ling  the  word  if  they  attend  not  di'i- 
gcntly  to    its  prefervation  :     Leji  at  any  time,  fome  lofe 
the    word    in  a  time  of   profperity  others  in   a   time  of 
nerfecution,    fome  in  a  time  of  temptation.      Learn,  4. 
That    the  word    heard  is    not  lofl;    without  grea,t  fin,  as 
■well  as  with    the    itievitable   ruin  of  the   fotii's   of  men-; 
if  we  fuffer  the  word   to  flip  out  of  our  memories,  that  we 
forget  it  ;  out  of  our  hearts,  that  we  defpife  it  ;  out  of  our 
lives,  that  we  are   difobedint  to  it  \  it  is  loft  as    to  us,  and 
vill  end  in  ourlofs,  yea,  in  our  ruin  at  laft.     5.  That  the 
cnly  way  to  prevqiit  this  fin  and  danger,  under  the  void. 


is  bv  a  very  dilitrent  attendance  up-m  it,  and  giving  more 
earnefl  heed  to  the  things  contained  in  it  \  wc  arc  to  attend 
to  the  word  before  vvc  liear,  to  bring  ii.s  to  it :  to  attend 
upon  it  in  hearin:;,  that  it  may  be  reinwbcred  by  us  ;  and 
af'er  we  have  heard  i',  that  it  may  oe  pradlifd  by  us. 
This  confiderafion,  1  liaf  it  is  the  word  of  Chrilt,  the 
great  and  niighiv  God,  the  vvirdcrn  of  the  Father,  that  we 
are  eoing  to  hear,  will  engage  tis  to  give  the  more  earned 
lieed  to  the  things  we  hear,  Lejl  a!  uny  lime 'aic  Ikould Lt 
them  jUp. 

2  For  if  the  v/brd  fpoken  by  angels  was  ftedfaft, 
and  every  tranfgrefnon  and  difobcdience  received 
a  juft  recompence  of  reward  ;  How  fliall  we  elcape 
if  we  negle6l  lo  great  (alvation  ; — 

The  apoille  having  fet  forth  the  tranfcendcnt  dignity  of 
Chrift's  perH'n  and  dfFicc,  and  Ihewn  that  he  was  a  inore 
excellent  prophet  than  Mofes,  a  more  excellent  prieU  than 
Aaron,  a  more  excellent  king  than  Melchiftdec,  ln-rcupmi 
he  infers,  that  fuch  as  defpifc  the  gofpel,  the  dodtrine  of 
this  blelTed  Jefus  are  far  more  excufable  than  tliofe  that 
were  the  tranferenc>rs  of  thelaw  of  Mofes,  If  the  ivord  fpoken 
hy  nngeh  was  fledfaft  :  that  is,  if  the  law  given  by  the  mi- 
niflrv  of  auijels  was  firm  and  inviolable,  and  all  the  tranf- 
grefTors  of  it  were  juftly  and  ftverely  punillied  ;  how  can 
we  efcape  perifhing,  if  we  ncgledt  the  gofpel,  which  makes 
a  difcovery  of  that  great  falvaiion  which  was  purchafcd  by 
Chrift  for  loft  finners  .?  The  apoftle's  argument  is  drawn 
fa  minor;  ad  majtisj  from  the  lefs  t  •  the  greater.  Thiis  if 
Alinighty  God  was  fo  fevere  againft  the  vi<iIation  of  a  far 
meaner  inftitution,  to  wit,  the  law  given  by  the  miniftrv 
and  difpcnfation  of  angels,  how  can  we  efcape,  that  ncslcdi 
to  hear  and  obey  the  gofpel,  which  makes  a  tender, "vea 
the  only  tender  of  falvation   to  a   Inft  vsorld  ?    Kite  here 

1.  The  great  care  which  God  Almiglity  takes  to  make  loft 
finners  happy  :  namely,  by  offering  them  a  great  fahation. 

2.  The  great  care  which  every  one  of  us  ought  to  take  in 
order  to  our  own  happinefs  and  falvation,  and  that  is,  not 
to  negleSf  ir.  3.  The  great  euiit  ^vhich  they  contrnff ,  and 
the  inevitable  punifliment  God  wi'l  inflidt  on  fuch  as  do 
neglecfl  this  Ejreat  falvation.  Hozv  fb:tU  they  efcape  '  Learn 
hence,  i.  That  there  is  a  falvaiion  held  forth  and  tendered 
by  Chrift  to  loft  finners,  in  the  gofpel.  That  this  falvation 
thus  held  forth  and  tendered  unto  finners,  is  a  great  falva- 
tion ;  great  in  its  author,  Chrift  Jefus";  great  in  the  price 
paid  for  it,  the  blood  of  Jefus  ;  great  in  the  (ubjedl  recipi- 
ent of  it,  the  whole  man,  foid  and  body  ;  great  in  regard 
of  the  evils  it  faves  us  from,  fin,  Satan,  the  curfe  of  tiie  Lv,\ 
death  and  hell  ;  great  in  rcfpedt  ot  the  gracious  pjivilcces  it 
inierefts  believers  in.  2.  That  iiotwithftandrng  this  falva- 
tion is  fo  great,  yet  there  are  fome  that  negleft  it.  3.  That 
it  is  impofiible  for  fuch  neglei£ters  to  cicape.  .'Oucfi.  i. 
What  fhall  they  not  efcape  r  Anf.  The  curfe  of  the  law 
the  wrath  of  God,  the  fentence  of  Chrift  dcnoimccd,  and 
the  fentence  of  Chrift  inflided.  J^H'/?,  2.  Why  ftiajl  ihcy 
not  efcape  ?  Anf.  Becaufe  fuch  perfons  fin  againft  the  re- 
medy, the  only  remedy  which  the  wifdom'^of  God  hath 
found  out  for  tnan's  recovery  ;  and  acc^-rdinglv,  the  mouth 
of  God  hath  fpoken  it,  the  hand  of  God  hath  written  it  ; 

and 


f).:2 


HE     BREWS. 


Cjiap.  I. 


titat  is,  lie  dicfl  fi'allv  an  J  not  in  apf^«imccnn1y,lic  taftcd  it. 
Jmplvint:,  that  he  iindt-rwcnt  the  bittcriiefs  of  it.  He  found 
out  ixperimcntally  what  death  was  by  dying,  as  a  man 
finds  out  the  bitternfis  of  a  thin"  by  taOini».  Aijain,  he 
did  but  tafte  of  it,  he  was  not  tiitally  overcome  and  van- 
•<)Miflicd  by  ir  ;  he  continued  but  a  fhort  time  under  it,  it 
vas  rot  pofTib'le  that  I'.e  fhould  be  long  hf)lden  of  it  ;  ilic 
dic;nity  or  liis  pcrfon  rendered  a  fltort  coniiniiance  of  him 
iiiidrr  the  power  oi  denth  fuflicicnt  fnr  ot-r  rcdempiion. 
•J.  The  pcrfons  for  whom  he  tailed  death  or  diet! :  lor  others, 
not  fur  hinifL-lf ;  that  is,  for  thiir  room  and  IUmJ  ;  he  im- 
^erwcnt  tiiat  dcitli  in  our  Head,  which  wc  (h'udd  have 
■iinderijone  in  our  own  perfons.  4.  The  txtcnt  of  Chrhl's 
ricath.  he  tatted  i\e-x\h pr  ruery  men  ;  that  is,  Chrift  by  Iiis 
dcatli  hss  made  (ioJ  propiiionsto  txery  man,  made  fin  rc- 
inKTiblc  and  every  man  favcabic  :  Tiicdeaih  ot  Chrifl  ren- 
ders God  wiliiii!^  to  be  reconciled  unto  all  linners  ;  fuiih 
renders  hi;n  adnally  reconciled.  The  reafon  why  cviry 
man  doth  not  obtain  falvation,  i«  not  for  want  of  a  fufHcic-nt 
propitiation.  <;.  The  mcning  caufc  which  inclincil  G(xl 
to  deliver  lip  Chrift  to  death,  and  to  transfer  our  pimidimcnt 
upon  him,  and  that  was  his  own  j^racc  and  free  g,<x)d-wi!l, 
77v//  Ic  h  the  grace  7f'  God  fhwld  tajle  death  fir  every  man. 
6.  7  he  ph)rioiis  reward  of  our  Lord's  Hiffcrings  with  refer- 
ence to  himfclf,  ff'e  fee  yeftn,  for  fuffering  death,  cvKUu-d 
with  ckrv  and  ht,n:ur.  As  Chrift's  meritorious  fiifl-'crings 
for  MS  fo  (h;ill  <»iir  patient  fufFering  for  him  be  rewardctl 
with  the  highcft  glory  in  heaven,  1  Pet.  v.  10.  The  G 3d 
«/"  till  grace  tvht  hath  called  us-  inl3  his  eternal  glory  hy  Chrijl 
'Jefus,  after yt  havcfuffered  a  while,  m»h  ye  ferfc£1 ,  £<c. 

10  For  it  bccan-c  him  for  whom  ^;r  all  things, 
and  by  whom  <ire  all  things,  in  bringing  many  Ions 
unto  glory,  to  make  the  captain  of  their  falvation 
-pcrfcft  through  fufferjngs. 

Ohfervt  here  i.  The  gracious  title  given  to  Chriil,  the 
Captain  'f  cur  falvatidn  \  becanfe  the  whole  work  of  falva- 
tior.,  from  (ir!t  to  lall,  our  gi;idancc  and  conduct  through 
•fin  and  fuffifring,  unto  glory  and  happincfs,  is  comtnitted 
fo  him.  As  a  captain  he  conducts  with  care,  he  leads  on 
with  power,  he  difchargcs  his  trnft  with  tendcrnrfs  and 
love  :  He  go«  before  us  in  obedience,  in  fufrering  thrcugh 
death,  and  into  glory.  Th.it  God  made  Jefus  Chrift 
the  captain  of  our  falvation  perfect  through  futtl-ring;  that 
i*,  he  was  conftrratcd  snd  ftt  apart  tor  the  office  of  a  ccm- 
plere  pricfl  by  his  own  blood,  when  he  otFcred  himftlf 
without  fpot  to  G.kI.  Every  Lcviiical  pricfl  w.nsconfecrnt- 
cd  by  the  blood  of  a  bcafl,  facriticed  ;  Chrifl  was  confe- 
crated  by  Ms  own  b!rvr«l,  for  no  other  blo'xl  woidd  be 
accepted.  It  is  callc<l  the  Father's  aet  to  confcCrate  and 
make  him  perftcl  ;  but  indeed  it  was  the  Son's  own  imme- 
tiiate  act  ;  the  Father's  by  dcllgnaiion  and  appcintment, 
but  Ms  owr  l)v  nclual  performance,  cfi'L-rintj  himfelt  through 
the  eternal  Spirit  without  fpot.  7,.  That  Chiiii  being  ccn- 
ftcratcdand  perfcifted  through  fulfc- tings,  hath  con  fee  rat  ctl 
the  way  of  fufFcrine,  for  all  thot  folliw  him  to  p.Tfs  thp'tigh 
it  into  glory.  Uptm  this  ccmfccration  r^f  the  way  of  fiiffor- 
in^  by  Chriil  Jtfiis,  a  iK-litver's  futii.ring  becomes,  i. 
Nccefl'ary  and  xinavuid^blc  ;    the  head  and  the  members 


miirt  be  made  confarmablc  to  cacli  other,  Roir.  viij.  nc). 
They  arc  thereby  made.      2.  Ufcful  and  profitable  ;  Chrift 
has   taken   the  curfe  out  of  ihc  crofs,  and  r;!ndif)cd  the 
crofs  to  a  fpecial  end  and  purpofe  ;  hereby  likcwifc  all  fuf- 
ferings  for  the  gofpelare.   3.  Made  honourable  ;  no  trcatrr 
honour  than  to  fuffcr  for  Chriil,  Aits  v.  41.     The'^cpc'iles 
rejciccd  that  they  had  tl e  honour  to  Jufsr  fhame  for  his  name. 
And  lafliy,    fuficrings  hereby  are  made  fafc    to  the  funs  of 
Go<I,  yea,  more  fali*  than  profperiiy  by  far.       Gold  is  not 
t.-nfumetl,    but  improved    and    prcfe.-ved  in  the  furnace. 
Ohjenv,  4.  That   fuch  is  the  merit  and  dcfert  of  fin,  and 
fuch  the  immtitabiiiiy  and  fcxCrity  of  thejufliccof  Gcd, 
that  there  was  no  way  po/lible  to  bring  (ini.crs  unto  glory 
but  by  the  death  and  furiVrinas  of  the  .Son  of  God  ;    cr,  if  J 
poflible,  yet  no  other  way  fo  becoming  Gtxl,  //  be:i,m»  him    \ 
for-jih'.m  are  all  thin'^i ;  and  fo  exprtflivc  of  his  love  and 
gootlncfs  to  a  loft  world,    it  would  have  been  unbcconiinp 
Govl,  the  fuprcmc  Governor  of  the  wrrld,  to  have  palled 
by  thedefcrt  of  fin,  without  a  faiisiaftiun  ;    therefore  his 
wifdom  contrived  that  grace  fliould  be  cxercifed,  and  juf- 
tice  fatisfied,  that  fin  fliould  be  punifhcd,  and  irercy  mag- 
nified ;    that   finners   fhould    be  favcd  and  the  glory  of  all 
Gwl's  attributes  fccured. 

1 1  For  both  he  that  fanftificd,  and  they  who 
arc  fandiSed,  are  all  of  one.  For  which  caufe  he 
is  not  afhamed  to  call  thein  brethren,  12  Saying, 
I  u-ijl  declare  thy  name  unto  tny  brethren,  in  the 
niidd  of  the  church  will  I  fing  praife  unfo  thttf.  13 
And  again,  I  will  put  my  trufl  in  him.  And  again, 
behold,  I,  and  the  children  which  God  hath  given 
me. 

In  thefe  words,  the  union  of  Chrift  and  tis,  by  Ms  par- 
ticipation of  the  fame  nature  with  u<;,  is  declared  :  he  and 
we  are  ell  a/"  one;  that  is,  of  one  and  the  fame  nature,  of 
one  itock  and  original;  it  was  the  product  of  the  wife, 
mercil'id,  and  lighteoiis  counfcl  of  (jo»l,  that  the  Saviour 
of  men  fhould  have  communion  with  them  in  their  nature, 
that  he  might  have  right  to  redeem  them  by  his  propin- 
quity and  alliance  with  thetn  ;  £ith  he  that  funilifieth,  and 
they  that  are fimflifcd  are  all  cf  one.  Learn  hence,  i.  That 
the  Lord  Jefiis  Chrift  was,  and  ou;ht  to  be  of  the  fame 
nature  and  ftock  with  thofe  whom  he  did  redeem,  and  fane., 
tify  imto  God.  Divine  junice  required,  that  the  fame  na- 
ture which  had  finned  flioidd  fuiFer  for  fin.  The  w  ifdom 
of  God  was  plcafed  to  rctlcem  man  :  Man  miift  be  re- 
deemed by  msn  :  God  as  G"d  could  not  die,  thrrefiirc  God 
becomes  man,  that  he  niight  be  in  a  cap?ciiv  to  die ;  he 
that  as  man  will  redeem  man,  niiift  be  of  the  fume  nature 
with  man.  This  Chrifl  was,  both  bv  divine  inflitntion, 
and  by  a  volimtary  fufception  ;  He  that  firflificth,  ardthcf 
that  arc  fanflifiedy  are  all  if  eve.  2.  That  Chrift,  haviuij 
taken  our  nature  upon  hiin,  ?ccounts  it  no  difgrace  fo  ac- 
knowledge and  own  us  for  his  brethren;  Chriil  will  be 
alhanied  of  none  of  his  brethren  but  fuch  as  arc  .t  fhiire 
untohiin.  3.  That  notw  ithltnniling  the  union  of  nati.-re 
which  is  betw  ixt  Chiilt  and  us,  vet  in  rcfpe«ft  of  our  perfcns, 
there  is  an  inconceiveable  dilinnce  betwien  him  and  us:  fo 
that  it  is  a  m.ar^•cl!ous  condcfcenCan  in   him   to  call  i!t 

lucthrca 


Chap.  ii. 


HEBREW  S. 


933 


brethren.  Here  note.  That  ilioiif^h  Chrift  cslk  us  breth- 
ren, yet  it  becomes  ns  to  cjII  hiiii  Lord;  anJ  as  fuch  to 
adore  anti  worlhip  hini,  toglorifyand  ferve  him,  to  hunour 
and  ouey  him. 

1 4  Forafmuch  then  a.s  the  children  are  partakers 


i6  For  verily  he  took  not   on  him  t/if  nature  of 
angels;   but  he  took  on  him  the  feed  of  Abraham. 

It  may  be  rendered  from  the  original  thus:  He  catch.d 

not  hoid  onaiigels  but  onman  he  calchedkuU.     A   inetaplior 

faken  from  a  perfon  that   caiches  hold  of  anoihtr  u  ho  is 

of  flefh  and  blood,  he  alfo  himfelflikewife  took  part    falhng  down  ibme   deep  and    danjierous  precipice,  toh  is 

of  the  fame  ;    that  through  death  he  might  deftroy    i'leviiable  deftrudion  :   i>uch  a  good  and  kind  oifice  did  ihe 

him  that  had  the  power  of  death,  that  is,  the  devil  :    ^""  of  God  for  us,  when  he  differed  angeU  to  fall  hend- 

15   And    deliver  them    who  through  fear  of  death    '""S  f'""'"  the  ftate  of  happinefs  in  which  they  vverecrear- 

..,„..     ^11  ^u   •    ic    .•         r  I,     a.  .     1-       J  ed,  into  that  abvis  and  uulph  of  nnfery  into  which  thcv  h.iJ 

were  ail  their  lite-time  lubiecl:  to  bonda'-fe.  „i., „j  ,u„    r\       u      •  1  r    '■''■' 

J  ^yj  I    <.gv  pltinged  themlelves  by  tntirvoUintarv  traHf^rcliioti  ;   the 

^/y>rue  here,  I.   The    reality  of   Chrilt's  affimiing  the    Ike  unto  wbicii  had    ni.in  alfo  done,  h.id  be  not  been  fea- 

human  nature  aflVrted  :  yfj  the   childrtn   are  partakers  of  ibnably  catchcd  by  the  Son  of  God  in  the  arms  of  preven- 

fle/}}  and  hloid,  he  alfo  hlm/rlf  li/;^-'.ui/e  took  part  of  the/awe.     ting  grace  and  mercy.      Leurn,    That  it   was  nut  the  an- 


Which  is  in  effect  the  fame  he  had  airerred  in  the  forego- 
ing verfe,  iW.xr.  He  that  fan^ijifth,  and  they  that  are  fan^i- 
fied,  are  all  rf;ne  ;  ihatis,  of  one  natural  and  original.  2. 
A  twotold  reafon  afligiied,  why  Clinft  thui  coildefcend- 
i«gly  ailoined  the  human  nature,  namely,  that  he  might 
delfroy  the  devil,  who  had  the  power  of  death,  and  deli- 
ver his  people    that  were  under  the  flavifh  fear  of  death. 


gelica],  but  the  human  nature  :  It  was  the  nature  of  fallen 
man,  and  not  of  Lipfed  angels,  which  the  Son  of  God  did 
vouchlafe  to  affuine,  and  tjke  into  a  perfonal  union  with, 
his  Godhead.  Quejt.  Why  would  net  Chrilt  ti.ke  upon 
him  the  nature  of  angeh?  Probably,  bccaufe  they  were 
the  firft  tranlgrtlTors,  and  God  inighijudge  it  decent  that 
the  fird  breach  of  the  divine  law  Ihould  oe  punilJied  with 


Firft,  ThJt  he  might  deftroy   him  that  had  the  power  of    death,  to  lecure obedience  for  the  future  :  Or,  1.  Becaufe 


death.  Here«(;/f,  i.  The  devil  ilefcrihed  in  a  very  form! 
dable  manner,  asone  thathad  the  power  of  death  ;  notthe 
lupreme,  but  a  fubordinate  power  of  death  ;  a  power  of 
death  as  God's  executioner  to  inflict  it  ;  the  devil  has  the 
power  of  death,  jull  as  the  hangman  has  the  power  of  the 
gallows,  to  put  thofe  to  death  whom  the  judge  condemns 
only.  1.  Him  that  has  thus  the  power  of  death  hasChrifl 
deflroycd,  that  is  <lifarnied  and  difabled,  not  deftroyed 
his  being,  hut  difarmed  him  of  his  po'<^er  and  authority 
over  tlie  children  of  God.  3.  That  Chriftdid  this  by  his 
own  deith  ;  through  death,  that  is,  by  his  own  dying,  he 
deftroyed  him  that  had  the  power  of  death  :  It  was  upon 
the  crofs  that  he  fpoiled  principalities  and  powers,  and 
mitle  a  iliewof  them  openly  ;  Chrillby  dying  conqnerred 
death..      The  fecond   reafon  of  Chriff's  appearing  in  our 


the  angels  linned  without  a  tempter,  they  hjd  no  fuperior 
rank  of  creatures   already    fallen,    as  man  had,  to  feduce 
and  draw  them  from  their  obedience  to  the  Creator's  will : 
Or,  3.   Becaule  the  angels  iinntd  againlt  more  clear  and 
conviclive  light    and    knowledge;   there  was  nothing  of 
weaknefs,  deceit,  or  ignorance,  to  lelfe-n  the  maliyniiy  of 
their  fin  :    they  did  not  (in  by  niifperluarion,  but  of  purpo- 
led  malice.      But,  after  all,  the  rcafunwhy  Chrilt  look  not 
hold  on  angelj,  but  on  man,    the  feed  of  Alir:ihani,  mult 
be  ultimately  refolved  into  the  iovereigniy  of  God's  will, 
who  will  be  merciful  to  whom  he  will  be  merciful.   Lord!' 
why  mercy,  ihy  milder  attribute,  Ihould  be  ey.ercifed  to- 
wards man,  and  jultice,  thy  teverer  attribiue,  be  executed 
upon  angels  !    Why  vtffels  of  clay  are  chulcn,  and  veflels- 
ol    gold   rejected,  mult    be  refolved  into  that  love  which 


flelh  and  nature,  was  to  deliver  his  people  from  the  llaverv  p'fTes  know  ledge  !  And  we  HmII  never  fully  undeiltand  the 
and  bondage  of  the  finfu!  and  fervile  tears  of  death.  Here  riches  of  tliisindilcriininaiir.g  grace, until  thy  dear  Son  (hall 
woV,  I.    I  hat  there  is  a  natural  fear  of  death  which  is  not    appear  at  the  great  day  as    their  Judge,  and  our  jultifier. 


fiiitul:  Art  thou  afraid  of  death?  Thou  were  not  a  man 
if  thou  did(t  not  fear  it  :  There  cannot  but  be  in  nature 
an  averlion  te  its  own  diffulution  :  and  nature  v  ill  always 
act  like  itfelf.     2.    That    there  is   a   I'ervile  flavidi  fear  of 


Then  fliall  we  feel  the  comfort  of  ihefe  words,  that  Chr'tfl 
tookniit  uponhim  the  nature  of  angels,  hut  thefeedof  Abraham. 

ij  Wherefore  in  all  things  it  behoved  him  to  be 


death,  which  hath  both  fin  and  torment  in  it  :  A  fear  of  made  like  unto  his  brethren;   that  he   might  be  a 

death  as  penal,   and  drawing  after  it  everlafting  piini/h-  merciful  and  faithful  high  priell  in  things  j&o-toTjZH^ 

ment.   3.   That  unregeneratemcn,  if  a  ienfelefs  ftupidity  to  God,   to  niike   reconciliation  lor  the  (ins  of,  the 

has  not  benumbed  ihem,  and  a  Ipirit  of  flumber  fallen  upon  people.      18   For  in  that    he  himfelf  hath  lufFcred 

them,  are  in  bondage  under  the  fervile  and  (lavilh  fear  of  being  tempted,  he  is  able  to  fuiccour  them  that  are 

death.      It  will  daunt  the  ftouieft  man  that  ever  lived  to  .  .^^  . 


look  upiin  ileaih,  w  hen  he  can  fee  noticing  but  hc]\  beyond 
It.  4  That  Jefus  Chnft,  by  <'ying,  hai;  freed  all  his  chil- 
dren from  this  fervile  and  tormfuiing  fear  of  death.  u 
Ciirift  has  taken  away  the  true  leafon  of  the  fear  of  death, 
namely,  the  curfe  and  condemnation  of  the  Jaw  of  God, 
TheJItKg  of  death  is  fin,  and  the  Jlrength  of  fm  is  the  Lii>  ; 
death  has  its  wounding  povvsr  from  (in,  and  (in  hath  its 
condemning  power  from  the  law.  2.  Chrilt  hath.alTured 
believers  that  they  fliill  not  be  lole rs,  but  gainers,  yea, 
great  gainers  by  death,  couQdt  nno  the  privme  evils  freed 
Ironi,  and  the  poCui'-e  gogd  ''irv  th.ill  red  in. 


tempted. 

In  thefe  verfesonrapoflle  illuftratcs  w'hnt  he  hidtanplit 
before,  and  confirms  his  foregoing  propoliiion  concerning 
CI. rift's,  participating  of  flefli  and  blood,  and  atCjuaints  us 
here  with  one  fptcial  end  of  it,  namely,  to  be  fuch  an 
High  Pricft  as  our  exigencies  and  neceffities  did  rir^uire  : 
For  we  being  perlbns  obnoxious  to  temptations  and  luffer- 
imrs  of  all  lorfs,  the  wildom  of  God,  and  the  nature  of 
the  tiling  required  it,  tliat  Chiilt  our  great  High  Prif/t, 
(hoi'ld  in  a  Ipecial  manner  be  able  10  rtlicve  and  he'pus: 
6  £  .In 


i>o4 


H  E  B  R  E  W  S. 


Chap.   iii. 


In  order  It  thit,  Chfcr\>c .  ?.   How  onr  apofble  reports  nnd 
TC-aiTcrts.  ih.Ji  Chrjt  was/n  all  things,  or  every  maniicrof 
way,    njJr  tike  uilo  hh    iirtthren  ;    rliat  is  he  aflumrd  the 
hiinssn  nature  wiih  all  its  (flenti.i?  properties,  fiibjicli-d  to 
leniptaticns  and  fiifFtrinf;*,   but  not  to  fin,  for  thai  tvould 
have  heen  fo  fjr  from  comlurinp  ro  the  end  aimed  at  'h:it 
it  would  have  been  utterly  deflritftiveof  it.      Had  he  been 
himfrit'a  linner,  he  roiild  ni-^'er  h:ive  f.itififd  the  juflic  of 
Cod  ""or  our  fins.   2.    1  he  pener;il  end  of  Chrift'.<  cunt'or- 
tnity  to  his  brethirn  ;   n.iniclv.  that    he  fnii>ht  be  a  iiierci- 
f.il  and  tjiihfi.i!  higii  Prieft     That  henii;;h'  be  our  Prii'fV, 
it  was  nrcefTary  that  he  flirmld  partake  of  our  nature;  for 
c.-cry  high  \ix\e{\  for  men  niurt  be  taken  from  among  men  ; 
this  is  not  woik  for  an  angel,  nor  for  God  himfelf  a<  fuch  : 
And  that  he  nrghibe  our  merciful untl  f.iithful  High  Prieli', 
he  was  f,ibjL-rt  \\3  fufferinps  ard   ttnipt.tv.ns.      Wiili  great 
condolcncy  and  teii.ler  fyiiipatl-.y  dorh    he  exercife  ads  of 
mercy  atiil  conipadi.intow.irds  tlie  human  nature  ;  and  thus 
was  he    n)crcifiil,    and  with  great  conde/cenlion  and  care 
doth  he  fake  notice  of  all  the  ccncernments  of  his  brethren 
under  wants  arid  forrows,  under  all  their  temptations  and 
fuTerings  :   And  thus  is  he  onr  faithliil  as  well  as  merciful 
High  Pi  itO.     Luirn  hence,  Th;ii  futh  wasthe  unTpeakable 
love  of  Chr:ft  to'-vardi  hii  brethren,  th.it  he  would  refufe 
no  condition  of  life,  neither  fulFerings  nor  temptatityis,  to 
fit  him  for  the  difcharge  of  hisoffice,  which  he  had  under- 
t.iken  for  them.      Chrilt    fuffeied,  a.nd  was  tempted,  that 
lie  might  fuccour  them  that  are  lem^xeii  :   He  fuffered  un- 
der all    his  temptations,  but  finned    in  none  ;   he  fufF-rcd 
being  tempted  ;   but   finned  not.    being  tenjpie<l.   3.  The 
I'pecial   defign  ami  end  of   Chrift's   being  our  great  High 
Prie/l  ;   namely.  To  ninke  reconciliation  f.r  thejins  of  the  peo- 
ple.    From  whence  learn.  That  the  principal  work  of  our 
Lord  Jcfus    Chrid,  as  our  great   High    Prieft,    and  from 
which  all  other    aclings  of  his  in  that  office  do  flow,  was 
to  make  reicmcihation  or  atonemetlt  for  fin  ;    his  intercef- 
fion  it)  heaven  i^  founded  on  earth.      The  Socinians  there- 
lore,  who  deny  the  fatisfaftioo  of  Chrift,  and  his  dying  as 
J  propitiation,  or  propitiatory  facrifice  for  Cm,  takinir  from 
us  our  hopes  and   happincfs  :   from   Chrift,   his  office  and 
honour  ;   from  God,  his  grace  and  glorv  ;   they  do  indeed 
allow  of  a  rfconciliationin  uords,  but  it  is  of  men  to  God, 
^nd  not  of  God    to  men:   They    plead  the    expediency  of 
our  being  reconciled  to  God   by   fdith  and  obedience,  but 
deny  the  necclhty  of  God's    being   reconciled  to  us  by  fa- 
crifice, f.iti.vfaftion,  and  atonement  ;   {a  refulvcd  are  thefe 
liien  to  be  as  little  as  m.iy  be  beholden  fo  Jefus  Chrift,  that 
rather  than  grant  that  he  has  made  any  reconciliation  for 
us  bv  hi^  hloDil,  they  deny  that  there  was  any  need  of  Inch 
a  reconciliation    at  all.  never  conlidering   the  inflexibility 
of  Gi'd's  juH'tte,  nor   the  impariialiiy  of  his  indignation  a- 
giinft  fin.      Oh  !   the  depths  of  S.itan;   and  Oh  !   the  ihi- 
pi.fity  and  blindnff-,    of  ihofe  men   that  are  tjken  captise 
by  him  at  hit.  ple-fure. 

C   II    A    P.      III. 

Our  ap.flk  having,  in  the  fnrtgoing  chapter!,  ajferitd 
the  dMrim  of  cur  Saviour's  pritjtkocd,  according 
to  I'./s  coujfaiil  method,  he  comes  in  t'ln  chapter  to 
tnuie    applxaiioii  to  tlui    doclrine  wldch  he  had  de- 


clared and  coiifirmcd,  that  feeing  Chrfl  zuas  fo  hir/Jy 
dignified  and  exalted,  ieing  the  apjlle  and  High  Prtrji 
of  cur  priifeji-.m,  vie  fhmdddili^^emly  can(\A^T  him  bcth 
xuhat  he  is  m  hinife/f.  and  w/uU  he  is  to  us.  This 
ti  .iches  us,  that  all  the  doHtines  of  the  gcfpel, 
efpccially  thfe  concerning  the  prrf^s  end  cfices  of 
J'fus  Clirijl,  ought  to  be  improved  by  us  unto  praHice 
and  obedience. 

WHEREFORE,  holy  brethren.   parf.ikcr.-t  of 
the  heavenly  calling,    coiifidt-r    the  apoflle 
and  hi^h-pricft  of  otir  proftffion,  Chpift  Jefus. 

Thefe  word';  are  an  exhortation  to  the  believing  Hebrews, 
to  c'.np'.er  and  ponder  in  their  hejrts  the  high  d'gniiy  and 
exctllency  of  Chrift,  as  the  great  Prophet  and  Apoflle  of 
his  church  :  and  in  them,  Ohjerve,  i.  The  title  given  fo 
the  Hebrews,  unto  whont  the  exhortation  is  direft?d  ;  he 
ftilfs  them,  i.  Holy  hreil.rrn,  Ibthey  were  all  by  external 
proff  ITion,  and  many  of  them,  no  tlonbt,  by  internal  fanc- 
tification.  /.^'iS' whence,  That  all  the  profefl'irs  of  thegol- 
pel  are  obliged  to  be  holy,  and  fuch  as  are  re.iliirofefTors  of 
it,  are  fanftified  by  the  Holy  G'lofl,  and  made  truly  and 
really  holy.  a.  Partakers  i,f  the  henvrnly  calliitf;  ;  thai  is, 
of  that  calling  from  heaven  which  niake<  y,iu  heirs  c)f  hea- 
ven, implying,  that  the  only  way  to  attain  ihefaving  l-now- 
ledge  of  Chrift  in  the  gofpel,  is  by  means  of  an  effectual 
heavenlv  calling.  Chferve,i.  The  duty  exhorted  to,  and 
that  is  diligent  confideration,  Crmflder  Chrijt  J,  jus  ;  that 
is,  rationally  attend  unto,  and  with  great  intentionofminii 
ponder  up!)n  the  untlertaking  of  the  Son  of  God:  For  if 
you  conlider  him  in  his  perlbn  ami  ofHcef,  yoti  will  firmly 
adhere  to  him  and  his  moft  holy  and  excellent  religion, 
without  entanglements  unto  J iidaifm.  /forn thence,  That 
the  fpiritual  and  deep  tnylteries  of  the  i.'of|.el,  efpccially 
thofe  which  concern  the  perfon  and  offices  of  our  Lord 
Jefus  Chrift,  do  require  our  deep  ?nd  diligent,  our  moft 
attentive  confideratitm.  Ohfvrve,  3.  The  title  given  10 
Jefus  Chrift,  the  object  «f  this  ct-nlideraiion,  he  is  ftiled 
the  Apofth  and  Hi^hPrieJli,/  our  prcfijf';jn;  thatis,  the  firft 
and  chief  apoftle  lent  of  God  to  be  the  prime  pre;icher  of 
the  gofpel,  the  firft  legate  fent  from  heaven,  anti  the  grejt 
High  Prieft  that  mediates  between  God  and  man.  Here 
note.  That  the  funclionof  an  Apoftle  and  High  Prieft  were 
the  greattftfuncbonsthatever  God  inftitnted in  hi' church  : 
None  greater  than  an  High  Prieft  under  the  law,  none 
greater  than  an  apoftle  under  the  gofpel,  bo>h  ol  tiiern 
never  coijoined  in  one  man  hut  here.  Learn  hence.  That 
the  Lord  Jefus  Chrift  is  all  in  all  unto  his  church,  the 
King,  Prieft.  Prophet  and  Apoftle  of  it,  all  in  one  :  Cn- 
fider  the  Ap'Jlle  and  High  Pritjl  of  our  prujijfi'.n. 

2  Who  was  faithful  to  him  that  appointed  him 
aS  alfo  Mufes  -was  faithful  in  all  his  houfe. 

Recaufe  the  Jpws  had  generally  too  h  gh  an  opinion  o' 
Mufes,  our  apftle  hire  enters  upon  a  coni(iaritbn  beiween 
Chrift  and  Moles,  thus  ;  "As  Moles  was  faith'ul,  fo  was 
Chrift  in  d  claiing  the  will,  the  «  hole  \»  ill  of  God  unit* 
his  church.  Was  Mofes  univerfally  faithful,  faithful  tit 
all  his  houfe?  So  did  the  faithfuhiels  of  Chrift  extend  iiftlr' 

ti 


Chap.  hi. 


HEBREWS. 


i)r>s 


toallthecluirdi.  D'uiMofes  do  every  thing  accorHinjrtothe 
inftiuitionatnl  ap;i  liitoient  of  G  )J?  S-i  was  Chrill  faith- 
ful to  him  that  appointed  him,  doing  all  that  in  and  for  ihe 
church,  which  God  had  commanded  Iiim,  and  nothing 
elfe."  L'arn  hencr,  Thac  the  worfliip  of  God  in  his 
hofliol  d  and  family,  the  church,  is,  for  the  fubftjnce  of  it, 
no  lefi  pcrfeiflly  and  completely  ordered  and  ordained  by 
our  Lo-d  J.fu-.  Cnritt,  now  under  the  gofpel,  than  it  was 
by  Mofes  or"  old  under  the  law  ;  I  fay,  as  to  the  fubftance 
of  it,  not  as  to  every  particular  circumlbnce.  As,  for 
example,  The  manner  of  celebrating  the  pafTover,  in  every 
minute  circumftjnce  of  it,  is  fet  down  by  Mofes,  how  it 
mull  be  kilkd,  and  how  eaten  '.  biit  Chrift  has  not  fo  fet 
down  for  the  (acrament  ;  a  genera!  command  we  have  to 
do  th's  in  remembrance  of  him  ;  but  neither  the  time  when, 
nor  place  where,  nor  gefture  in  which,  is  particularly  and 
e.xpredlv  mentioned.  The  gofpel,  which  teaches  us 
more  fpiritiial  way  of  fervingGod,  is  not  fo  particular  ia 
the  circumftantials  of  worfliip  as  the  law  was^  and  yen 
Chrijl  wus  faithful  to  him  that  appointed   him,  as  Mofes  &c 

For  thismjn  u'as  counted  worthy  of  more  glory 
than  Mofes,  inafrnuch  as  he  who  hath  builded  tlie 
houfe,  hath  more  honour  thau  the  houfe.  4  For 
every  houfe  is  builded  by  fome  man  :  but  he  that 
builded  all  things  h  God.  5  And  Mofes  verily  zva% 
faithful  in  all  his  houle  as  a  fervant,  for  a  teftimony 
of  thofe  things  which  were  to  be  fpoken  after  ;  6 
But  Chrifl;,  as  a  Son  over  his  own  houfe  :  whofe 
houfe  are  wc,  if  we  hold  fall  the  confidence,andthe 
rejoicmg  of  the  hope  firm  unto  the  end. 

Our  apolUe  ha ving  in  the  preceding  verfcs,  entered  upon 
a  compariloii  between  Chrill  and  Mofes,  and  flievied  in 
general  wherein  tht-y  were  .ilikeanddid  agree;  he  proceeds 
now  ro  evince  the  preference  of  Chrill, and  to  (lie w  in  Inn- 
dry  (ignal  inllances  hisexaliation  above  Mofes  :  This  man, 
meaning  the  Meiriah-'o^.J-f  counted  wirthy  of  more  ghry  thon 
M'fes,  kc.  As  if  he  had  (aid,  "Chri(t  is  as  much  more  ho- 
nourable than  Moles, a-  the  makerand  mafterofthe  houle 
is  more  honourable  than  the  home  :  Ke  that  buiKieih  the 
houft,  hath  more  honour  than  ihe  houle;  but  Chrilt  built 
the  houfe,  and  MoiVs  v  as  only  of  the  hout'e,or  a  part  ofit ; 
therefore  Chrift  oUjjht  to  h.ive  more  honour  than  Mofes, 
for  all  houfes  or  fami'.irs  are  founded  by  loine  nian  ;  but 
he  that  built  the  church  is  the  fame  ^hat  made  all  things, 
namely;  God."  Another  propodtion,  proving  the  fame 
conclufion,  we  have  in  the  next  verles  :  thus,  "  He  that 
is  a  fon  over  his  own  boufe,  is  i|f  more  honour  than  a  fer- 
vant in  the  houfe  of  another.  But  Chrifl  is  a  ion  over 
his  own  houfe  :  Mofes  was  only  a  feryant  in  the  houfe  of 
another  ;  therefore  more  honour  is  due  to  Chrid  ihan  is 
payable  to  Mofes.  Lefirn  hf nee,  I.  That  the  church  is 
God's  houfe,  a  building  of  Gud,  a  fjcn  d  building,  hs 
fpecial  temple,  ihc  pUce  ot  his  conflant  and  fixed  relidence. 
2.  That  the  buiUling  of  the  church,  i";  fo  j^rv  at  and  glo- 
rious a  work,  as  that  it  could  not  be  elTectcd  by  aiiv  but 
liiiii  who  was  truly  and  really  God  :  Such  is  the  wifdujii 
of  its  contrivance,  that  none  but  a  God  could  built  it,  and 


fuch  omnipotent  power  was  required  in  the  building  of  i'. 
that  we  may  admire  its  excellency, but  cannot  comprehend 
it.  3.  That  Chrift,  the  builder  of  tiiis  church,  the  houfe 
of  God,  is  worthy  of  all  glory  and  honour  upon  the  ac- 
count of  that  his  building;  he  had  indeed  an  cfTcntial  glory 
from  all  eternity,  the  fame  with  that  of  God  the  Father, 
which  was  clouded  for  a  feafon,  by  his  taking  upou  him- 
fcif  the  form  of  a  fervant :  but  there  is  a  farther  honour  and 
glory  which  he  received  in  hisexaliation  as  Head  of  the 
church, and  as  Lord  and  Heir  of  the  whole  creation,  which 
renders  him  the  objctl  of  religious  adoration.  4.  That 
although  every  one  that  is  employed  as  an  inflrumtnt  in 
building  the  houfe  of  God,  and  is  faithful  in  his  work  and 
irud^  is  with  Mofes  worthy  of  great  honour,  yet  the 
honour  of  all  fuch  iiirtruinenis  put  together,  is  inferior  and 
fubordinate  to  the  glory  and  honour  of  Jcfus  Chrifl,  the 
chief  builder  of  the  church,  (^hn/e  houfe  are  lue,  if -we 
hold  fafl  the  confidence,  and  the  rejoicing  of  ths  hnpe firm  unto 
the  end.  The  apoftle  having  ihjs  confirmed  his  argument, 
returns  (according  to  his  ufual  manner)  to  make  applica- 
tion of  it  unto  the  Hebrews,  and  improves  it  for  enforce- 
ment of  his  exhortation  untp  conllancy  and  perfVverance. 
Whofe  houfe  are 'Jje  ;  that  is,  believers  who  wrrfliip  him 
according  to  the  golpel  are  fo,  upon  this  condition, //-rtfwf 
bold  fifi  our  confidence  ;  that  is,  the  confident  pofTedlon  of 
ourChridian  faith,  and  the  joy  and  glcrying  in  our  hopes 
of  the  promifed  blefTednel's  unto  the  enil.  Leatn  hence, 
That  as  it  is  an  eminent  privilege  to  be  of  tfis  houfe  of 
Chrid,  or  a  part  of  that  houfe,  lb  the  great-nefs  of  the  pri- 
vilege requires  an  anfwerable  duty  ;  becaufe  we  are  the 
houle  of  God,  it  becomes  us  to  hold  fift  our  confidence 
unto  the  end.  2.  That  as  at  all  times,  lo  efpecially  in  a 
time  of  trial  and  perfecution,  condancy  in  ourChridian 
pfofeHion,  is  and  will  be  a  good  evidence,  both  to  (;ur- 
(elves  and  others,  that  we  are  living  dones  in  the  houfe 
ot  God  :  His  houfe 'j)C  are,  if  we  held  fufi  our  confidence 
unto  the  end. 

7  Wherefore  as  the  Holy  Ghofl  faith.  To-day,  if 
you  will  hear  his  voice,  8  Harden  not  your  hearts 
as  in  the  provocation,  in  the  day  of  temptation  in, 
the  vvildernefs  :  g  When  your  fathers  tempted  me 
proved  me,  and  faw  my  works  forty  years.  10 
Wherefore  I  was  i>rieved  with  that  generation,  and 
faid,  They  do  always  err  in  tlieir  heart ;  and  they 
have  not  known  xuy  way's,  ii  So  I  fwareinmt* 
wrath.  They  fliall  not  enter  into  my  reft. 

The  apolile  having  proved-  our  Lord  Jefus  Chr'.ft  to  bi; 
the  great  Prophet  and  te.u  her  of  his  church,  do.h  in  rheCe 
words-draw  an  inference  from  the  forej.'o  ng  conclufion  ; 
namely, that  feeing  Chrid  is  the  chief  Apodle  and  Prophet 
of  his  church,  feeing  he  was  a  teacher  fciu  of  G-.d  ton- 
druc^  the  world  in  the  practice  of  their  reafoniblf;  duty, 
that  therefore  it  is  our  obliged  du:y  to  hearken  icChrids 
voice,  and  that  now  to  comply  with  his  call  ind  tharpre- 
fenrly.  Wherefore,  as  the  HJy  Chjl  faith,  7o-dtfyify,u 
■will  hear  hit  viice,  hardi  n  not y.ur  hearts.  Cbfcrve  here,- 
I.  Theperfoii  fpcke  of,  and  that  is  Chrid  ;  bis  vitce.xhdt. 

6  E  2 


y5<5 


HEBREWS. 


Chap. 


III. 


is,  ihs  voice  of  Ciirift  our  great  Apoftle,  fpeaking  in  his 
jrofpel.  1.  A  duty  required  of  us  in  reference  to  his  per- 
ron, atul  that  is,  to  hear  and  obey  ChriIVs  vuice.  3.  The 
Lirciiinit.iiice  of  time, and  the  fpeci.il  feafon  when  this  duty 
vi  hearing  Cl»ri(l's  voice  is  to  be  performed,  and  that  is 
prelenily  :  To-diiv  if  ytu  ludl  hear  his  x>'jice.  4.  A  cauii- 
oiury  direction  )iiven  to  ail  thnle  that  lit  under  ihedifpen- 
Jaiioii  of  the  jj.'lpel,  -md  hear  ChriiV's  voice  fpp:iking  to 
the:n  therein  ;  njinelv,  to  take  heed  that  tiiey  kirtlfri  not 
their  hearts.  Lf«rr  hence,  1.  That  the  voice  wliichlpeaks 
imto  us  ill  and  by  the  pofpel,  is  Chnll's  voice.  2.  1  ha: 
it  ij  the  great  duty  of  all  thofe  that  lit  under  the  preaching 
t>f  the  pofpel,  to  hear  and  obey  Chrift's  voice.  3.  That  it 
is  not  only  their  duty  to  hear  Chrilt'svoice,  andanfwerhis 
call  ni  the  f;"'l"^'>  ^'"  ''^  ''°  '^  "''"J,  to  do  it  prelcnily,  and 
without  delay  :  To-diy  if  ynu  ■will  hear  hit  vAce.  4.  That 
it  ii>  the  duiy  and  oup;ht  to  be  the  fpecial  care,  of  all  thole 
that  fit  under  the  difpenfaiion  of  tlie  gofpcl.and  that  hear 
Chrill's  voice  fpeaking  to  them  therein,  10  take  heed  that 
they  harden  not  ihtfir  hearts.  Obferve,  IjOIv,  from  our 
api)ltle's  drawing  an  inltance  out  of  the  Old  Tellainenr, 
namely,  that  of  the  Jews  in  the  wildernefs,  to  inltruct  the 
Hebrews  to  make  ule  of  the  prel'ent  feaioii  for  hearing  the 
voice  of  Chrilt  under  the  New  Tertament  :  we /farn, that 
Old  Telfanienl  examjiles  are  New  'I  ellanient  inltriiftions. 
The  example  of  our  fore-fathers  are  of  ufe  and  concern- 
ment to  us,  and  ought  to  be  the  objects  of  our  deepefl  con- 
fideratiun  :  Tour  futhtrs  tempted  me,  and  I  was  grieved 
•uiith  that  ger.eratior.. 

12  Take  heed,  brethren,  lefl  there  be  in  any  of 
you  an  evil  heart  of  unbelief,  in  departing  from  the 
living  God. 

The  apoflie  having  propounded  the  example  of  the  If- 
raelitcs,  in  the  foregoing  verfes,  to  the  conlideratitmof  the 
Hebrews,  here  he  advil'estheni  to  take  care  that  they  do 
not  imitate  the  old  Ilraelites  in  their  unbelief,  which  will 
endanger  our  revolt  from  God  now,  as  it  did  theirs  then  : 
Take  heed  UJi  there  be  in  any  of  you  an  evil  heart  of  unbelief . 
Where  note.  The  n.^ture  of  fin  in  general,  and  of  unbelief 
in  particulrr,  declared  ;  it  is  a  departure  from  God,  from 
thelii'ing  God  ;  therootof  allapoftacy  iscurfed  infidelity: 
Unbelief  fets  all  the  corrupt  lulls  and  affections  of  the  heart 
at  liberty  to  ift  according  to  their  own  per  verfe  nature  and 
inclination  ;  for  it  makes  the  foul  negligent,  carelefs,  and 
flothful  in  oppoling  fin.  N'te  farther,  'J'nat  there  is  need 
of  great  care  and  lietdfulnerf,  ofcircumfpedion  and  watch- 
fiilf.efs,  l(-(lat  any  time,  or  by  any  means,  there  (iioiild  be 
found  in  us  an  evil  heart  of  unbelief,  to  occafion  our  back- 
Hiding  from  Clnilf,and  the  profellion  of  our  faith  in  him  : 
Take  heed  left  there  be  in  any  of  you  an  evil  heart  cf  unbelief, 
in  departing,  Arc. 

1 3  But  exhort  one  another  daily, while  it  is  called 
To-day  ;  left  any  of  you  be  hardened  through  the 
deccitfulneU  of  lin. 

Thcfe  words  afford  us  a  fpecial  retnedy  againft  the  fore- 
mentioned  evil  of  apoftacy,  ami  that  is  Hiutual  exhortation 
wconltuucy  ol  religion  :  Exhort  one  an(iiber,\n\nii\eT%  the 


people,  and  the  j>cople  their  ininifters,and  themfelves  mu- 
tually, Leatn  hence.  That  fedulous  and  mutual  exhor- 
tation is  a  fpecial  means  to  preferve  Chriftiansfromthe  tin 
and  danger  of  apoflicy  from  Chrift,  and  his  holy  religion  ; 
Exhort  one  another  daily.  Obferve  iiexr.  How  this  duty  ig 
amplified  by  the  properties  of  it,  it  muft  be  frequent,  £.-5:- 
bort  one  another  daily  ;  an<i  (ealonably,  vihit/f  it  is  called  to- 
day. We  have  but  an  uncertain  (eafon  for  the  due  per- 
tormance  of  molt  cert.iiii  dunes  ;  how  long  it  will  be  called 
(o  day,  we  know  not  ;  the  day  of  life  is  uncertain,  and  fo 
is  the  day  of  the  golpel .'  a  fummer's  day  for  clearnels,  a 
winter's  day  for  Ihortncfs  ;  our  working  day  is  a  walling 
day.  Ob/erve,  laltl^.  The  great  peril  and  danger  which  at- 
tend the  neglec^ers  atid  neglecting  of  this  dmy, Leji  any  of 
yau  be  hardened  through  the  dcceitfuinefs  ofdin.  Learn  hence. 
That  lin  is  very  full  of  deceit,  or  exceedingly  deceitful. 
2.  That  the  deceit  which  is  in  lin  and  inlVparahle  from 
it,  tends  exceedingly  to  the  hardeuingof  the  tinner.  There 
are  three  eminent  evils  in  fiu  ;  pollution,  by  which  it  de- 
tiles  ;  balenels,  by  wh.ch  it  dilhonours  :  deceitfulnefs,  t>y 
vhi<.h  it  deludes  us  with  a  fallc  expectation  of  what  it  is 
never  able  to  perfoim. 

14  For  wc  are  made  partaker.s  of  Chrift,  if  ko 
hold  the  beginning  of  our  confcicnce  ftedfaft  unto 
the  end  ; 

That  is,  hereby  we  fliall  declare  ourfelves  to  be  made 
partaker?  of  Chrift  and  his  laving  bent  fi's,  if  we  perfevere 
in  the  faith  of  tiie  gol'peljof  which  we  have  begun  to  make 
a  profellion  ;  intimating,  That  fuch  Chriftians  as  do  re- 
nounce the  profeffion  of  Chrilhanity,  either  though  fear 
or  flattery,  were  never  made  partakers  of  Chrift,  nor  fa- 
vingly  united  to  him  :  No  better evdence  of  our  inteieft 
in  Chrilt,  than  w  hat  perfeverance  given. 

15  While  it  is  faid,  To-day  if  you  will  hear  his 
voice, harden  not  your  hearts, as  in  the  provocation. 
16  For  foinc,  when  they  had  heard,  did  provoke  : 
howbeit  not  all  that  came  out  of  Egypt  by  Mofes. 

The  intention  of  our  apoftle  in  thefe  and  the  following 
verfes,  is  toconfiiin  his  preceding  exhortation,  to  hearken 
unto  the  voice  of  Chrift,  fpeaking  in  and  by  the  gofpel  ; 
and  this  he  does  by  propounding  the  example  of  the 
ifraelites,  who  came  forth  out  (^f  Egypt  under  the  conduct 
of  Mofes,  and  henrd  the  voice  of  God  in  the  wildernefs  ; 
they  all  came  out  of  Egypt  imder  the  condiict  of  Moles, 
and  heard  the  voice  of  God  in  the  wildernefs  ;  howhcic 
all  did  not  provoke,  but  '"ifily  fome.  Ntte  b«re,  i.  How 
the  apoftle  again  rcpeateth  over  the  words  of  the  Pl'alinift, 
which  he  had  mentioned  before,  v.  7,  8.  To-day  if  you  vill 
hear  his  voice,  harden  not  your  hearts.  From  whence  wc 
may  learn,  that  the  repetition,  yea,  frequent  repetition  of 
matters  of  moment,  is  very  iifcful  and  necefl'ary  :  We  can 
never  hear  that  too  often,  which  we  can  never  learn  too 
well.  A^o/r  farther,  Fhe  privilege  which  the  Ifraelites  of 
old  enjoyed  in  the  v.'ildernefs,  and  which  we  now  enjoy 
under  the  gofpel  :  Both  theirs  and  ours  is  \.h\%,Tu  hear  the 
voice  of  God.  This  is  a  very  great  privilege, but  privileges 
are  as  men  ufe  them;  iu  theinl'elves  ibay  are  very  valuable, 

but 


Chap.  iv. 


HEBREWS. 


957 


but  unto  usthey  are  no  more  than  as  tlicy  nre  prized  and 
improved  by  us.  Many,  ye.i,  mod  of  them  to  whom 
Chrift  himfelf  prciched,  finally  perilhed;  they  got  nothing 
by  hearing  his  doctrine,  througli  rheir  unbehcf,  but  an  .-g- 
gravation  of  their  lins,  and  haltening  of  their  ruin.  Chrilt 
himfelf,  in  his  whole  miniftry,  was  a  ftone  of  Ihimbling, 
and  a  rock  of  olfence  to  both  the  houfes  of  Ifrael.  Let 
rot  hisminifters  then  be  difcouraged  at  the  fmallnefs  of 
their  own  fuLcefs,  knowing  that  they  fli.ill  be  a  fweet  fa- 
vour unto  God,  as  well  in  them  that  perifh,  as  in  them 
that  are  fa  vcd.  No!e  laftly,  That  although  many,  very 
many  in  the  wildernefs  that  heard  the  voice  of  God  pro- 
voked him,  yet  not  all,  ver.  16.  Some  when  they  heard,  did 
prwjke,  h'jviheit,  not  all  that  came  out  of  Egypt.  Learn 
hence,  That  in  the  mcft  general  and  vifibleapoftjicy  of  the 
chuith,  God  cvermcre  rcferves  a  remnant  to  himfelf  to 
bear  witnefs  for  himfelf  by  their  faith  and  obedience  :  They 
frm.".ked,  hnvjbc'it  n'A  ull.  Gid  always  has,  and  ever  will 
referve  a  remnant  of  faithful  an  undefiled  fouls  unto  him- 
felf, to  maintain  and  keep  up  his  own  kingdom  in  the 
world,  and  to  have  a  revenue  of  fpecial  glory  from  them, 
and  by  them, lo  long  as  the  world  continues. 

17  But  with  whom  was  he  grieved  forty  years  ? 
ivai  it  not  with  them  that  had  tinned, whole  carcafes 
fell  in  the  wildernefs  ?  18  And  to  whom  (ware  he 
that  they  fliould  not  enter  into  his  reft, but  to  them 
that  behcved  not  ?  19  So  we  fee  that  they  could 
not  enter  in  becaufe  of  unbeUeF. 

6 /i/^rvf  here, the  party  grieVed,  God  ;  the  parties  griev- 
ing,//le  people  of  Ifrncl:  '1  he  time  of  both /or/y  ^f^r/;  the 
,  occalion  of  this  grief,  lin  in  general,  unbelief  in  particular, 
hardnefs  of  Iseart,  and  final  apoflaty  :  the  punifhment  of 
fw,  their  carcafes  fell  in  the  vj'ilJernefs.  Leurn,  1.  That 
fin  is  the  proper  object  of  God's  difpleafure,  the  only 
thing  he  is  dilpleafed  with  for  itfelf,  and  with  the  finner 
for  fin's  fake,  2,  That  public  fins,  or  the  fins  of  focieties, 
are  great,  very  great  provocations  unto  God  :  It  was  not 
for  their  perfonal  and  private  fins  thet  God  was  thus  pro- 
voked, but  for  their  confederacy  in  (inning.  3.  From 
their  exemplsry  puniliiment,  their  carcafes  fell  in  thevjil- 
d^rnefs  ;  that  God  fometinies  makes  men  who  have  been 
wickedly  exemplary  in  lin,  to  be  righteoufly  exemplary  in 
puniftiment.  y4nd  to  •wh'jm  f-Mare  he  that  they  fhould  not 
enttr  into  his  reji,  hut  to  them  that  btlifvcd  not  ?  Ghfcrve, 
The  rejf  here  fpuke  ot  is  the  land  of  Canaan,  fo  called, 
becsnie  Godpromiled  it  to  Abraham,  to  plant  and  lettle 
his  p.ideriiy  in  it ;  and  becaufe  it  typified  heaven  thatettr- 
n.il  reft  which  God  has  prepared  for  his  faints  ;  into  this 
red  ilie  rebi-ilious  and  unbelieving  liVaelites  mult  noteuier; 
God  fware  the  contrary,  be  fwaic  by  himfelf,  he  fware  in 
hib  wrath,  he  fware  to  make  his  lentence  irrevocable  and 
immutable.  Lord  !  thine  oath  (lands  as  a  bar  againft  all 
unbelievingfiniier'iat  thisdjy  as  it 'lid  againft  the  Ifraelites 
of  old,  and  cuts  olf  all  hope  of  future  entrance  into  thy 
eternal  reft  which  they  have  eternally  forfeited  :  to  whom 
Jvjare  he,  &CC.  Z.f<vrrr  hence,  I'.f  That  unbelief  is  the  im- 
iiiedi.ite  root  and  cam'e  of  all  jfrovoking  fins.  Did  men 
believe  the  happiiitfi  of  heaven,  they  could  not  negle^flit ; 


did  they  believe  the  torments  of  hell,  they  would  avoid 
them.  1.  That  the  oath  of  God  is  er,g.iged  .-)g:iiii(I  all 
ui;bel:ef,  and  no  unbeliever  (hall enterinto  the  reft  o.^God- 
ver.  ly.   We  fee  they  could  n  at  enter  in  becaufe  if  ur.belirf. 

CHAP.     IV. 

This  chapter  is  0/ the  fame  nature,  and  carrielh  on  th^ 
fame  defign  with  the  foregoing ;  both  of  them  con- 
tauiing  an  exiwrtation  to  faith,  obedience,  and  pafcvc- 
rance. 

LET  us  therefore  fear,  left,  a  promife  being  left 
M5  of  entering  into  his  reft,  any  of  you  ftiould 
ieem  to  come  fhort  of  it. 

As  if  the  apoftle  had  faid,  "  Seeing  you  have  fo  dread- 
ful an  example  of  God's  wrath  executed  upon  your  fathers 
in  the  wildernefs  for  their  unbelief,  take  heed  of  their  fin 
left  ye  fufFer  the  like  puniflnuent."  Here  note,  1.  The 
manner  of  the  exhortation,  and  how  the  apoftle  includes 
himfelf  in  the  admonition,  i,c/  us  far  ;  it  is  wife  and  fafe 
for  the  mipifters  of  God  to  include  thfinlelves  in  the  ex. 
hortations  and  admonitions  which  they  give  to  others  ;  for 
they  need  excitement,  and  the  means  of  eftablilhment, 
as  well  as  others.  2.  The  aflfedion  of  fear,  which  our  a- 
poftle  lecommends  for  their  prelervation  from  falling  ;  by 
which  he  means  a  fear  of  care,  diligence,  and  circumfpec- 
tion.  Let  us  fear  left  we  come  fiiort  and  fail.  Fearisa 
good  monitor,  and  the  beft  prefervative  from  fin.  3.  Tl* 
duty  exhorted  to,  left  a  promife  of  reft  being  made,  we 
fhould  fall  fhort  of  aittaining  it,  as  the  Ifraelites  did  that 
fell  in  the  wildernefs.  Learn  hence,  i.  That  it  is  matter 
ofgreat  and  tremendous  confequeace,  to  have  the  promifes 
of  God  propounded  to  us  ;  they  are  either  a  favour  of  li.''e 
unto  life,  or  of  death  unto  death  ;  one  of  thefe  two  will 
certainly  be  the  confequent  of  their  propofal.  God  will 
demand  a  ftri<El  account  of  she  Cons  of  men,  of  the  enter- 
tainment given  to  his  promifes  and  threatenings.  2.  That 
they  which  mix  not  the  promifes  ot  God  with  faith,  fhall 
utterly  come  fliort  of  entering  into  God's  reft.  3.  That 
the  failing  of  men  through  unbelief,  doth  no  way  caufe 
the  promilesof  God  to  failorceafe  ;  Theveracity  of  God 
is  engaged  for  the  ftability  of  the  promife  ;  fo  that  though 
Mien,  by  their  unbelief,  n)ay  difappoint  themfelves  of  their 
expectation,  yet  they  cannot  bereave  God  of  his  faith- 
fulnefs. 

2  For  unto  us  was  the  gofpel  preached,  as  well 
as  unto  them:  but  the  word  preached  did  not  pro- 
fit them,  not  being  mixed  with  faith  in  them  that 
heard  it. 

Chfervehere,  t.  That  the  gofpel  is  no  newdodlrine,  no 
new  law,  but  one  and  the  lame  to  all  perfons,  am!  at  all 
times,  ever  (ince  the  firft  publica;ion  of  it  in  the  original 
promife,  Cfn.  iii.  15.  It  is  the  fame  for  fubftance,  though 
not  forclearnefs  ofrevelation ;  the  feme  golpel  was  preached 
to  Adam,  to  Abraham,  to  the  Ifraelites  in  the  wildernefs, 
which  was  preached  by  Chtift  and  his  apoftles,  but  with 
clearer  light,  evidence^  and  power  in  iheadiuinillration  of 

it: 


95& 


HEBREWS. 


Chap.  iv. 


it;    Uito  lit  was  the gofpcl,  the  fjnic  gofpcl  preachfd as-jiell  no  other  enA,  but  that  men  may  lay  hold   upon    the    pro- 

as  uittt  thetn.   2.  That  the  generality  of  p'-rfon?,  who  have  mile.      'Ihus  the  thre.itcniiig  ih.Tt  Ninc\eh  lliuiilit  perifti, 

fit  unJtr  the  pre.mhing  of  the  pfi!pei  in  Al  ajres,  h.Tvenot  was  jrivcn  out  mercifully,  that   Nineveh  might  net  be  de- 

faviii^ly  proiitid    by    \i.  The  '.uord preachfd  did  not  profit  :  ftioyed.      [\.io^\<.i^i,  Mthtugh  the  vi'jrks 'jjere finijl^fd from 

Fro:M  the  beginning  it  has  been  To,  partly  through  carelrlT-  the  foundation  cfthi  -jirirld.      That  is,  Almighty  God,  when 

nefs,  and  want  of  d  le  atteittioii  in  the  hearers,  and  pjrtly  he  had  perfected  and  finilhed  the  works  of  creation  in  lix 

for  want  of  meditation  upon,  and  particular  applioaiion  of  days,  relted  on  the  fevenihday  from  his  labour  ;   iliewing 

the 'Orord  unto  themfelves  after  they  have  heard  it  ;   p,irtly  us,  by  his  own  example,  that  work  and  labour  muft precede 

through  the  neglt(!t  of  prayer  for  a  bleflin^  upon  the  word  our  reft  :   AfterGod  had  finilhed  the  glorious  work  (;!' cre- 

iliey  hear  :  For  thofe  and  the  like  ciufes,  the  word  preached  aiion,  he  returns  as  it  were  into  liis  own  eternal  reft,  and 

did  not,  nor  does  not  profit.      3.   Unbelief  in  mau's  heart,  direfts  to  feek  reil  nt  hinifelf  ;   anti,   by  his  own   exiinple, 

is  the  great  caul'e  of  ihai  nnprotitablenefs  which  is  fonnd  in  teaches  us;  that  our  days  uf  labour  muft  go  before  ourday 

the  word  preached  ;  unbelief  hinders    the  efficacy  of  the  of  reft. 

word  preached,  by  with-hoKling   men  from  vieldiHv  their  r      u^  r     1      •    -  -„  1.   • 1-^ «f  •.i,«   r.>..„_»u 

,r     '      ,    »     I    .L     u       u    u    I    •       u      e  "  4  For  he  Ipake  ma  certain  place  or  the  ieventh 

alkiit  to  the  truths  they  hear,  by  hmdenng  them  frcni  an-  ,^         ,.        f>      ai^jijoli-            uj 

plyitig.from  a  particularand  dole  applying  ol, he  word  tl.'y  ^9-  «"  this  wife,  And    God  did  reft  the  feventh  day 

hear,  to  their  ownconfciences  :  Am!  unbelief  hinders  men  from  all  his  works.      7    And    in  this /f/dff  again,  If 

from  c.illing  upon  God,  by  prayer,  for  a  blefi'mg  ii-on  the  they  fhall  enter  into  my  reft.      6  Seeing  therefore  it 


1 


word  they  hear.  4.  That  the  word  pre.Tched  them  pro- 
fits, and  only  then,  when  it  is  a  mixed  word  ;  Theorigi- 
nsl  word  is  a  metaphor  taken  either  from  feed,  from  meat, 
or  from  phytic.  A->  feed  muft  he  mixed  with  the  foil,  and 
with  the  dew  and  rain  of  heaven,  or  it  will  never  fpring 
and  grow  ;  or  as  meat  muft  be  nnxed  with  the  ftomach, 
vr  it  will  not    nourilh  ;   and    as  phyiic  muft  meet  and  mix 


remaineth  that  fome  muft  enter  therein. and  they  to 
whom  It  was  firft  preached  entered  not  in  beeaufe  of 
unbelief  :  7  A^ain.he  limiteth  a  certain  day  .faying, 
in  David,To-day, after  fo  long  a  tirtie  :  as  it  is  laid. 
To-day  if  ve  will  hear  his  voice,  harden  not  your 
hearts.      8  For  if  Jefus  had  given   them  reft,  thca 


with  the  humour,  gripe  and  put  the  patient  tu  fome  pain,    would  he  not  afterward  have  fpokcn  of  another  day 
or  it  will  never  cure  :    So  muft  the  word  be  rooted  in  the 
heart,  or  it  will  never  frudtify  in  the  life  ;  it  muft  be  mix 


ed  with  faith,  with  love,  with  humility,  with  patience,  or 
it  will  never  bring  forth  fruit  with  joy. 

3  For  we  which  have  believed  do  enter  into  reft. 


For  the  clear  underllandiiig  of  thcfc  words,  we  muft 
know,  that  there  is  a  threefold  reft  I'peiken  of  in  fcriiiture, 
all  which  are  called  His  ;  that  it,  (jod'sreft,  being  all  of 
his  appointing  and  providing  :  NameK,i.  1  lie  relt  of  the 
Sabbath-d^y,  in  remembrance  of  God's   refting  from  the 


as  he  faid,  As  I  have  fwoin  in  my  wrath,  If  they  work  of  creation.  2.  The  typical  reft  in  the  l.ind  of  Ca- 
Ihall  enter  into  mv  reft  ;  although  the  works  were  '"^"-  3-  An  eternal  rtft  with  God  in  heaven  ;  of  which 
liniftied  from  the  foundation  of  the  world.  ''>^,  '"'^'^^'h    !"'^  ibe  Ifraelites  reft  m  Canaan  w  ere  a  .ype 

and  figure.      Now  the  apoftle  s  dehgn  is  to  prove  that  the 
As  if  the  apoftle  had  faid,    There  is   a  reft  promifed  to     ^eft   which  God  principally  intends  for  his  people   is    this 
US  believers,  as  well  as  the  typical  reft,  Canaan,  was  pro-     laU  reft,  namely, an  everlafting  reft  with  himfelfinheaven: 
iearn^thence,  ^  That  the  ftate  of    and  this  he  eviden:ly  proves,   beeaufe  if  that  reft    which 

they  had  obtained  in  the  'and  of  Canaan,    under  the  con- 


miled  to  the  Ifraelites 

believers,  under  the  pofpel,  is  a  ftate  of  bltfled  rtft.  There 
is  t  fplritual  reft  which  believers  obtain  entrance  into  by 
Jefiis  Ciirift,  in  the  faith  and  worlhip  of  the  go'pel,  bflidcs 
their  eiernnl  re.ft  in  heaven.  This  fpi  ritual  reft  conlidsin 
peace  with  G.'d,  in  fatisfadion  and  acqniefcfnce  in  God, 
and  in  means  of  communion  with  God.  2.  That  it  is 
faith  alone  which  is  the  only  way  and  means  of  entering 
into  this  blelT  d  ft.ite  of  reft  :  H'e  who  hai'e  heliei'ed  do  en- 
ttr  into  rrff  :  As  unbelief  cuts  off  from,  fo  faith  gives  an 
entrance  into  the  relt  of  God,  It  follows, — As  I  have 
f-jjorn  in  my  -wralh.  If  they  fljuU  enter  intomy  reft  :  Ohferve, 


duct  of  Ji^fhua,  c;illed  (in  Syriic)  Jcfos.  had  been  all  the 
reft  which  Almighty  God  ever  itucndcd  for  them,  then  it 
had  been  netdlcis  for  D.n-id  in  the  xcvth  Pfalm, which  was 
penned  along  time  after,  even  i'ome  ihoufands  ofye«rs,to 
ni/ike  mention  <'f  any  other  reft.  But  this  he  does ;  and 
thercforeintcrs.that  there  is  a  third  rift  yet  to  tonic,  which, 
by  the  preachingof  the  gofpcl,  was  no*  propoied  to  them, 
and  that  under  the  farnepromifcs  and  threatnings with  the 
former.  If  Jtfus  or  JoOiua  had  given  them  the  true  Ipi- 
ritual  and  eternal  reft   here    fpoken  of,   in  Canaan,   then 


Here  .5  a  threaieumg,  confirmed  by  the  oath  of  God,  that  ^^uj^   ^^^   o.^^.j^,  afterward    have  fp.-ken  of  another  reft 

they  w^ho  believe  not  (nou  d  never  enter  n.to  his  reft  ,  and  after  their  reft  in  Canaan  ;   w  hich  feeing  he  has  done,  the 

prom.fe,thatluch  as  dobeheve  Ihall  certainly  enter.    Uarn  3     n,e  concludes,ihere  mi>ft  yet  remaina  farther  refttobe 

thence,   That  there  is   a  mutual  in-being  of  pro,;,ifes  and  enjoyed  by  the  people    of  God.      From   ihe  wh.  1.-  note, 

rhreatenings  in  the  covenant,  whuh  m.-ft  be  conhderedto^  jj^t  (;„,,  ^        ^,  i,-     „,ve„his  people  afull  afTurance 

gether,    and   cannot  be    kpcratrd    each  from  the  other,  ^f  enjoying  a  reft  upon  condition  of  faah  ■  and  this  another 

W  here  theic  is  a    promife  expnl led,  there  a  threatening  „,a„„er  of  reft  than   th^t  of  Canaan,    which  .he  lfracli.es 

IS  laciily  iimlerftood  ;  and  where  there  is  a  threateningex-  of  ojjj  jjj  eniov 

prtfl'ed,  be  it  never  fo  fetnre,  yet  there  i^n  craciou' rroniife  i-i  •      .u  -t-       r  n  1  1 

Fncluded  :  Nav.  fomenmesGod  give*out  .threatening  for      ,  ?,  There  remametb  therefore  a  reft  to  the  people 

^  of  God.  • 

From 


Chap.  iv. 


HEBREWS. 


959 


manner  rf  reft  than  that  of  Canaan,  which  the   Ifraelities 
of  old  <tid  ei  joy. 

p  There  remaineth  therefore  a  reft  to  the  people 
of  God. 

From  the  forpgniniT  promifps  the  apoflle  draws  this  con- 
clufion,  T  hat  thtre  rfmaineth  yet  a  ninre  plorious,  per- 
fect, and  complete  reft  for  the  people  of  God.  Ohprve 
here,  i.  Something  implied,  namelv,  That  the  people  of 
God,  while  here  on  earth,  have  >*  ork  to  do,  and  labour 
incumbent  upon  them.  Reft  and  labour  are  correlates, 
the  one  fippofes  the  other  ;  the  apotUe  affirming,  that 
there  is  reft  remaininji;  for  them,  ftronply  fuppofes  that 
tliere  isKibour  at  prefenr  brlongin^  to  them.  God's  peo- 
ple are  an  induftrious  working  people  :  Chrift's  prefent 
call  is  to  fervice  and  duty.  -a.  I'hat  God  has  already  gi- 
ven  his  people  a  foretafte  of,  and  foine  entrance  into  reft, 
durinc  their  prefent  ftjte  of  work  and  labour,  the  better 
lo  enable  them  for  that,  and  the  more  to  fweeten  that  to 
them.  1  he  ftate  of  fin  is  a  ftate  of  all  labour  and  no  reft  ; 
the  ftate  o^  glory  is  all  reft  and  no  labour  ;  but  'he  ft.ne  of 
grace  is  a  mixed  ftate,  partly  oflaliour,  and  partly  of  reft  ; 
of  labour  in  refprft  of  ourfelves,  in  refpeft  of  the  world, 
againft  fin,  under  afflrttion  and  perfecution  :  But  cf  reft  in 
Chrift,  in  bis  love,  in  Iiis  favour,  and  grace  :  and  tlius  our 
labour  m.ikes  our  reft  fweer,  and  (>ur  reft  makes  cur  labour 
eaiy.  ^.  Thar  there  is  referved  and  laid  up  in  heaven, 
for  all  the  people  cf  God  that  lerfe  him  laborioiifly  and 
faithfully  here  on  earth,  a  fure  and  certain,  a  compteat 
and  perfeft,  a  glor'nus  and  everlafting  reft;  for  its  quan- 
tity, it  is  full  of  reft  ;  for  its  qnality,  it  is  unmixed  reft'; 
reft  and  nothing  bui  reft  :  For  it;  duration,  it  is  an  eter- 
nal reft  ;  the  le.ift  fear  of  loilng  or  leaving  it,  would  im- 
bitter  all  the  joy  which  the  faints  tafte  in  the  fruition  and 
enjoyment  of  it. 

lo  For  he  that  is  entered  into  his  reft,  he  alfo 
hath  ceafed  from  his  own  works,  as  God  did  from 
his. 

Into  the  fpiritiral  heavenly  reft,  mentioned  in  the  fore- 
going verfe,  the  believer  is  faid  to  have  entered,  in  this 
verfe  ;  and  this  is  done  two  ways,  initially,  inrhoativcly, 
and  imperfecl'v  in  this  life  ;  fully,  finally,  perfciftly,  and 
completely  in  the  next.  They  have  now  a  prefent  title 
aiidright  to  enter  into  his  reft,  the  actual  enioyment  and 
full  pofleffion  of  it  is  to  come.  Ch/erve,  i.  Believers  have 
already  entered  initially  into  this  reft  whilft  here  on  earth, 
and  accordingly  '".'f^  cea/etl  frc^n  their  i,tvn  'j/or ks  •  th.Tt  is, 
the  wt)rks  of  the  flefti,  the  ferv'ce  of  fin  ;  thele  miy  have 
difcarded  by  repentance  and  mortification.  Here  ncte, 
That  before  converfion  a  perfon  is  dointr  hi?  own  works, 
fulfitlinf;  his  n^in  will,  and  not  God's  ;  but  after  he  ceafes 
from  all  finfu!  work«,  inchoatively  though  not  perfeffy  ; 
He  hat  hnth  entered  inf^  his  refl,  hath  ceafed  frrm  hit  r,ivn 
'jiifks.  Ohferve,  i.  Th-Tt  when  belie^'ers  haie  finifli'ed  all 
their  works  of  evangelical  obedience,  thrv  fii.-.ll  then,  and 
rot  till  then,  fully  and  finally  enter  into  God'^  reft,  and  be 
for  ever  happy  and  in  the  enjoyment  of  it.  A'l  men  defire 
reft,  but  it  is- not  to  he  found  on  earth,  but  in  heavtn  ;  not 
in  the  creature^u:  in  Cod.  Ohipoy  they,  which,  believ- 
ing  the  excellency  and  glory  of  this  reft,  do  woik,  w.iic, 


and  w  i(h  for  it,  and  with  diligence  and   forftancv   nfe  all 
holy  endeavours  for  the  aitain'ng  ind  fecuring  cf  ic. 

1 1  Let  us  labour  therefore  to  enter  into  that  n-ft, 
left  any  m^nfall  after  the  lame  e.xanipleof  uiiDeiief. 

As  if  our  ap'jftl;  had  faid,  "  Seeing  there  is  fuch  an 
eternal  gloriou  reft  prepared  for,  and  promiltd  'obelicv- 
ers,  then  it  is  the  duty,  and  ought  to  be  the  endeaviur  of 
every  (me  of  u«  'o  ferure  our  title  to  it,  and  uur  inieteft 
in  it,  by  a  ftedfaft  faith,  and  perfevering  obedience,  l  ft, 
following  the  example  of  our  forefathers  in  the  wilder- 
neis,  we  fall  and  perifli  as  they  did."  Learn  hence,  i. 
That  there  is  a  reft  proaiifed  to  us  under  the  gofptl,  as 
there  was  to  the  Jews  of  old  under  the  dil'penfation  of  the 
law.  2.  That  the  Jews  heretofore,  by  fin  in  gfneral,  b/ 
unbelief  and  dilcbedience  in  particular,  did  fall  fhort  of 
the  reft  propofed  to  them,  and  never  entered  into  it,  but 
were  deftroycd  by  the  j'lft  indignation  of  GoJ.  ^.  That 
in  the  IlVaelites  liu  and  God's  difplealiire,  in  the  event  of 
the  one,  and  in  the  ctFtcts  of  the  other,  thtre  was  an  ex- 
ample fet  forth,  of  what  would  be  our  lot  and  poriion,  if 
through  unbelief  we  fall  fliort  of  the  reft  which  the  gof- 
pel  propofec  to  us:  Let  us  Lihcur  to  enter  into  that  rijt ,  trji 
any  mun  full  after  the  fame  example,  kc.  It  is  cur  duty 
to  improve  examples,  left  we  be  made  examples  of  divine 
difplealiire.  4.  That  we  cainiot  rationally  have  the  leafl 
expectation  of  efcaping  vengeance  under  the  gu  It  of  thofe 
fins,  which  others,  in  like  inannf  r,  being  guilty  of.  have- 
not  efcaped  ;  for  with  God  there  is  no  re fj-ect  of  perfon*. 
Did  the  Ifraelites  mifs  of  the  earthly  Canaan  ?  So  (hall  ■ 
we  of  the  heavenly,  through  unbelief. 

12  For  the  word  of  God  25  quick,  and  power- 
ful, and  fliarper  than  any  two-edged  fword,  pierc- 
ini^  even  to  the  dividing  afunder. of  foul  and  Ipirit, 
and  of  the  joints  and  marrow  :  and  ii  a  difcemer 
of  the  thoughts  and  intents  of  the  heart. 

As  if  the  apoftle  had  faal,  "  Take  heed  efpecially  of  un- 
belief;  for  the  word  of  God,  or  doctritle  of  the  gofpe),- 
will  c^ickly  find  you  out,  if  you  be  gnilty  of  it."  There 
is  a  piercing  power  in  the  word  of  God,  through  the  ener- 
gy and  efficacious  operation  of  the  Holy  Spirit;  it  is  here 
compared  to  a  fword,  becaufe  it  does  divide  things  nioft 
nearly  united,  anddiftover  things  moft  inward  and  fecret, 
or  rather  God  by  the  word  d<'th  this;  he  by  the  word 
pierces.  ti<en  to  dividing  a/under  tf  the piul  and f\<irii  ;  that 
is,  the  aftings  of  the  undcrflanding,  ard  the  motions  ot 
the  will  and  afftiflions,  it  cuts  afunder  the  mcftTcfolute 
and  ■comp.^cied  purpr.fts  of  the  will;  yea,  it  pierces  to  the 
marrow,  that  i';.  the  moft  fecret  aiui  clo'fe  contrivances  if 
the  foul,  the  thnughts  and  intents  of  the  heart.  O  mighty 
pinver  of  the  word  !  and  of  God  in  and  by  the  word,  to 
convey  ftrength  to  1  he  weak,  wildoin  to  the  fimple,  com- 
fort to  the  forrowfnl,  light  to  the  blind,  and  life  to  the 
dead:  it  brings  IVtiis  oui  of  ihtr  ciptivity  of  liu  into  the 
bltflt  d  liberty  of  faith  >n  Chrift; 

1;^  Neither  is  there  any  creature  thut  is  not  ma- 
nifeil  in  his  fi,!;ht  ^  but  all  tilings  arc  ii.iktd  and  open- 
ed unto  the  eves  of  hlai  widi  wlivui   we  have-  tu  d<i, 

J.  title 


c,eo 


HEBREW  S. 


Cha?.  IV. 


'  There  is  not  any  one  place  !n  fcripture,  1  think,  which 
innre  fully  informs  us  ot  the  perfeft  and  fxaft  knowledge 
of  Almighty  God,  as  to  all  ptrfons  and  things,  ilun  this 
before.  Objcrv;,  I.  The  ohjeiil,  all  and  every  thing, 
our  ptrfons,  our  aiflions,  the  manner  of  our  aftinns,  the 
defisin  and  end  of  our  3(ftions  ;  he  knows  what  we  have 
h?en  and  done,  and  what  we  will  he  and  do.  i.  The 
full  manifellations  and  clear  reprelVntation  of  all  perfons 
and  things  un'o  God.  (i.)  All  thing*  are  here  faul  to  be 
naked,  unclothed,  their  drets  and  paint  taken  off:  Thcfe 
words  are  an  allufion  to  bodies,  which  being  dripped  and 
nnrlothcd  all  fee  what  they  are  ;  there  may  be  many  dc- 
forniiries.  b>lcm;lhes,  yea.  ulcers,  upon  a  body  undifcerned, 
while  it  IS  clothed  and  covered  ;  but  when  naked,  every 
fear  appear;,  and  nothing  is  hid:  all  things  are  naked  in 
his  ji^hl  :  that  is,  he  33  plainly  difcerns  what  ;hey  are,  as 
we  ilil'cerf*  what  a  body  is  that  ilands  naked  before  us.  The 
■knowledge  which  GotI  has  of  perfons  and  things,  is  a  clear 
ard  diltmft  knowledge.  (2)  AH  things  are  here  faid  to  be 
i./'tn  a?  wril  A'^r.nktd,  unto  God;  a  met.iphor  taken,  I'sys 
St.  Chrylolhmi,  front  the  lacr:fii.ed  beads,  which  being 
fxcoraird,  their  Ikins  plntkedort,  ihey  were  cut  down  from 
the  neck  to  the  rtnnp,  fo  that  all  the  inwards  of  the  bt^aft 
lay  bare,  and  evt-ry  part  might  be  clearly  feen  :  It  is  one 
thing  to  fee  a  (hecp  alive,  with  its  (km  and  fleece  on,  and 
another  thing  to  fee  it  naked  and  flayed  ;  but  a  farther 
thing  to  (ce  itr.penedand  unboweled,  with  allits  intedines 
and  itiwards  expofed  tothe  eye.  Others  think  there  is  in 
the  original  word  an  allufion  to  anatomifts,  who  open  and 
difleift  human  bodies,  the  heart,  the  liver,  the  lungs,  the 
bowels,  all  exac'tly  appear,  whether  found  or  decayed  : 
Such  a  kind  of  anatomy  doth  God  ni:<ke  upon  man's 
heart ;  hi'  piercing  eye  fees  and  difcerns  what  is  flefh,  and 
what  is  fpirir  in  us.  what  is  faith,  and  what  is  fancv,  what 
is  grace  in  reslity,  and  what  in  appearance  only,  Doubt- 
lefs  the  phrafe  doth  fignify  a  molHntimate,  full,  and  tho- 
rough knowlfdj^e  of  all  perfons,  and  all  things,  which  is 
found  in  that  God  wiih  «  hom  we  have  to  do,  and  to  whom 
we  muft  give  an  account  for  all  that  we  have  done. 

14  Seeing  then  that  we  have  a  great  high  prieft, 
that  is  paffcd  into  the  heavens,  Jefus  the  Son  of 
God,  let  us  hold  fall  our  profcflion. 

Our  apoftle  comes  now  to  aflert  the  prieflhood  of  Chrift, 
and  to  fet  forth  the  dignity  and  excellencv  of  his  office; 
from  whence  he  encourages  the  believing  Hebrews  to  per- 
feverance  and  rtcdfaflnefs  in  the  profeflion  of  their  faith 
in  hin).  Here  note,  i  •  The  eminenry  of  the  perfon,  Jtfu! 
the  Son  nfCnd;  not  by  fupernatural  conception  only,  but 
by  eteruil  generation  alio  ;  this  is  the  eminency  of  that 
perfon  who  is  (nperior  to  men  and  angels.  1.  The  excel- 
tency  of  his  cffire,  a  Prieft,  an  High  Prieft,  a  great  High 
Prifft  :  Not  bart'ly  equal  with  Aaron,  but  fnperior  to  him, 
and  iiifinitfjy  above  him  ;  the  univerfal  fupreme  Pontiff" 
of  heaven  and  earth,  in  comparifon  of  whom,  all  other 
priefts,  even  the  highcft  of  them,  were  but  fliadows.  3, 
\^\^  rel;.tion  to  n^,  H'e  huve  him  ;  that  is  fpcciul  intereft  in 
him,  nuking  profeflion  of  obedience  to  him;  and  he  is 
faJPtJ'imo  the  hcuvcns,  lu  open  heaven  to  us,  and  to  make 


inierceffion  with  the  Father  for  u<.  This  entrance  of 
Chrift's  into  heaven,  \%  as  (hadowed  forth  by  the  high pr:ell'» 
entrance  into  the  holy  of  holies  here  on  earth.  4.  Our  ob- 
ligation to  him,  let  us  hold  faff  our  frafrjfv.n  ;  that  is,  ihe 
proffdion  of  our  faith  in  him,  w  ithout  wavering,  with  con- 
ftancy  and  pcrleverance.  Li-arn  hence,  1.  Thjt  great  op- 
pofition  ever  has  been,  and  alway*  will  be  m;ide  unto  tlie 
itedfaftnefs  of  believers  in  their  holy  pri-telFion.  The  apof- 
tle's  exhortation  plainly  fuppoles  oppofjtion.  2.  That  it  is 
our  duty,  in  the  uiidfl  of  all  oppolition,  to  hold  faft 
our  holy  profeflion,  without  either  apoftaiizmg  in  the 
whole,  or  declining  in  parts  of  it.  The  glory  of  ^od  is  in 
the  highcft  manner  concerned  in  it,  and  ifTured  dtllru(ftion 
attends  the  orailTion  of  it,  and  that  in  a  peculiar,  terrible. 
Slid  dre.idful  manner,  chap.  x.  29.  Learn,  3.  That  be- 
lievers have  great  ei:conr<"gement  unto,  and  afllftances  in 
the  (ledfaQnefs  and  conftancy  of  their  holy  pitjfi-ljion,  by 
and  from  the  priefthood  of  Jcfus  Chrift  :  For  as  he  is  our 
High  Priell,  he  knows  our  temptation';,  piiics  os  under 
them,  affords  us  actual  help  and  relief  agniuft  ihcm,  he  in- 
terceding w  i'.h  the  Father,  that  our  faiih  may  not  fail 
and  that  we  may  be  kept  by  the  almighty  power  of  God 
through  faith  unto  falvation.  4.  That  Jefus  Chrirt,  our 
High  Prieft,  was  the  Son  of  God  ;  and  the  neceility  of 
his  being  fo,  did  thus  appear;  1.  Before  the  entrance  of 
fin  there  was  no  need  of  the  office  of  priefthood  between 
God  and  man  :  For  every  one  was  then  in  his  own  name 
to  go  to  God  with  his  worHiip,  which  would  have  been  ac- 
cepted according  to  the  law  of  creation.  2.  Sin  being  en- 
tered into  the  world,  there  was  no  n>orc  wor/bip  to  be 
performed  immediately  unto  God  ;  two  cannot  walk  or 
converfe  together,  except  they  be  agreed.  3.  That  the 
wordiip  of  God  might  be  again  reflcred  in  and  to  the 
word,  it  was  indifpenfibly  nectfTary  that  fome  one  fliculd 
iiiterpofe  between  finners  and  the  holy  God;  for  ffiould 
finners  approach  him  immediately  in  their  own  names, 
he  would  be  unto  thrm  a  confuming  fire,  4.  No  creature 
could  undert.ike  the  office  of  being  a  priefl  for  the  church 
of  God,  which  no-v  confifteth  all  of  finners :  Neither  the 
nainie  of  the  c  ffice,  which  was  to  interpofe  between  God 
and  finners,  nor  the  quality  of  the  w-ork,  which  i<io  make 
atonement  for  fin,  would  admit  of  it.  5.  Jefus  Chrift 
therefore  undert;.kipg  to  be  a  Prieft  for  finners,  it  was 
neci  ITary  he  fliould  be  what  he  was,  the  very  Son  of  God  : 
Seeing  we  haxie  a  great  High  Pritji ,  <ven  J  (Jus  the  Son  of 
Cod,  let  us  holdf'jf  our  froffjjion. 

15  For  we  have  not  an  high  prieft  which  cannot 
be  touched  with  the  feeling  of  our  infirmies;  but 
was  in  all  points  tempted  like  as  we  arc,  yd  with- 
out fin. 

Thefe  words  contain  a  farther  defcription  of  Chrift  our 
great  High  PrielK  by  his  merciUil  dil'poliiion  towartis  his 
people:  he  is  laid  fo  he  touched;  that  i.,  fenfibly  ;iftt-c1ed 
with  the  irfirmitift ,  that  is,  the  milcries,  fufferings  andca- 
lamities,  which  the  human  nature  is  exerciled  v. i'h,  and 
expofed  to.     Our  Lord  Jcfus  Chrift,  now  in  heaven,  doih 

exercil'e 


Chap.  v. 


HEBREWS. 


901 


exfrcife  a  tender  an  J  companionate  fpirit  towards  hisfuf- 
fering  children  and  lervanrs  hereon  e.irth  ;  hehssanex- 
ppriiiieiital  knowledge  of  what  his  people  (iifTer,  either 
from  God,  or  from  man,  for  God's  fake,  as  cnc  that  is 
interffted  in  rhem,  as  one  concerned  for  them,  a;,  one  re- 
lated  to  theni,  yea,  as  bein^;  one  wiih  iliem.  The  iym- 
pithy  of  C'lrid  with,  and  towards  hi.  I'otfcring  people,  is 
a  triider  lyriipaihy,  an  extenfive  fynipaihy,  it  reaches  all 
our  infirmities,  a  proportionable  fwnpathy,  anfwerable  to 
every  occ;ifion,  a  perpetual  fynipathy  ;  as  long  as  he  con- 
tinues Hijih  Prieft,  and  we  remain  iiibjetl  to  inlirmities,  fo 
long  wil!  he  bi'  tonc'ied  with  the  feeling  of  thcni.  Obftrve 
.farther.  The  :ilTigned  reafoii  why  onr  great  High  Prieft  is- 
A>  feiifidly  iiffiiti-d  W'ltii  onr  rufK-ri;;g  condition  ;  namely, 
became  he  "as  in  all  points  temj-sted  as  we  are,  fin  ex- 
jCepred.  Chrift.  by  affiiining  our  njture,  bccai^ie  humbly 
aflFeflionate,  and  by  IbflVririg  our  infirmities,  became  ex- 
perimentally compafliunate.  Here  no/d",  That  tetjiptation 
may  be  without  lin  ;  it  is  not  our  lin  to  be  teniptcd,  but 
to  cotnply  with  the  renip;ation.  1.  That  Chriil  w  astemp- 
ted,  yea,  in  all  points  temp;ed  like  unions:  His  teinpta- 
tions  were  in  all  points  like  ours  :  he  was  tempted  to  fin, 
yet  without  fin.  There  isa  twofold  temptation  to  lin, in- 
ward and  outward  ;  inwardly  Chiift  w-as  not  tempted  to 
fin,  outwardly  he  was,  ard  with  great  vehemency  aflault- 
ed  both  by  men  and  devils  to  the  worft  of  fins  that  ever 
nian  was  ;  but  he  always  rtfiflcd,  and  always  overr.ime. 
Oh  what  a  cotifulation  ii  this  unto  usutider  all  t  iir  tempta- 
tion', tliat  Christ  was  in  all  things  tempted  like  unto  us, 
but  without  fin  ! 

16  Let  us  therefore  come  boldly  unto  the  throne 
of  grace,  that  we  may  obtain  mercy,  and  find  grace 
to  help  in  time  of  need. 

Thele  words  are  an  inference  drawn  from  the  apoflle^s 
foregoing  difcourfe,  "  Seeing  we  have  fiich  an  Pigh  Prielt 
as  is  before  defcribed,  let  us  come  with  boldnefs,  with  free- 
dom and  liberty  to  the  throne  of  grace,  5:c  "  Nuts  here, 
1.  There  is  a  throne  of  grate  which  beli?vers  ntay  come 
unto  ;  God  h.-is  a  throne  of  jnltice,  and  a  throne  of  j^race  : 
If  he  loiiks  upon  man  according  to  the  law  of  w  orks,  he 
nu:ft  needs  fir  upon  the  throne  of  j'itlice  aj  a  fevere  Lord, 
aud  (Iritl  judge,  to  condemn  us;  but  being  propitiated 
and  atoned  by  the  blood  of  Chrift,  his  throne  is  a  throne 
of  grace  and  ini^rcy,  from  which  he  reprelVnis  himfelf  to 
us  as  a  God  in  Chrift,  as  a  God  of  forgivenefs  asa  God 
in  coveoant,  and  as  a  God  that  wiU  ha\e  cotnmunion  with 
us.  2.  Tiiat  believers  may  come  boldly,  and  with  con- 
fidence to  thi<  throne  of  gr,ice  ;  they  have  liberty  to  do  it, 
ihey  have  au  horiy  to  doit,  and  may  have  confidence  and 
afljrance  of  audience  in  the  doing  of  it.  3.  That  all  help, 
fuccour,  and  Ipii  it.isl  :/fIlftance  r.i  c\ery  time  of  need,  is 
found  with  God,  and  procetd-  fioin  mere  mercy  and  grate 
in  Cod,  7hut  -wt  may  ohla'tn  rrutiy.  and  futli'acf  1 1  htlfi  in 
time  of  need.  4.  1  h^t  the  way  'o  olitain  nieicy,  and  iind 
grace  to  help  in  every  t-imeofiu'ed.  is  by  a  due  ajiplicatron 
of  ourfelves  foi  it  othc  thri.ne  of  grace.  :  Li  t  itS  co^ue  ixjliHy 
to  the  throne  of  gruce,  ibM  vie  may  fnd  help  in  time  of  need. 


CHAP.      V. 

Our   apojilc  carts   mu.',    in   /his,  and  the follauing chapters , 

to    difcourfe  of   the  friejihood    cf   ChriJ),     as  far   more 

•     excellent    than    that    of  Aaron's,    and   confequcnth    that 

there  ivas  all  imaginable  reafon  to  perjczcre  in  O.rifiian- 

ity,  in  rcfpcfl  of  this  off.ce  likewije. 

FO  R   every  high  priefl  taken  from  among  mc" 
is  ordamed  for  men  in   things  pertaining  to  God 
that  he  may  offer  both  gifts  and  facrifices  for  fins  : 

Ohfcrve  here,  The  aportlf  dc fcribes  an  high  prieft  fcveral 
W'ays.      1.   By    his  original, //e  ;j   one  taktn  from    among 
men;   that  i%  of  the  fame  nature   with  thernfelves,  other- 
wife,  he  had  not  been   capable  of  thofe  companionate  im- 
preHions  tshich  are   required    to  the  due    dilcharge  of  his 
o/Hce.      Thus  Chrift's  participation  of  our  nature  was  ne- 
ceiTary  to  the  diicharge  of   his  office  as  High  Prieft,  and  3 
rnanifclt  evidence  th..t  he  will  be  tender  andcompallionate 
towanls  ihem  whofe  nature  he  fuftains  and  bears.    2.    He 
is  defcribed    by  the   general    nature  of  his  office,  he  is  or- 
dained fjr  men  in  things  pertaining  to  Crid  ;   that  is,  he  wa3 
to  aQ  and  negociate,  for  the  good  of  finful  men,  in  things 
wherein  they  have  lodomore  immediately  with  Almighty 
God  ;   particul.irly  to  offer  gifts,  oblations,    and  facrifices 
for  their  fins.      VVhere  nite,   I  liiit  it   was  the  entrance  of 
fin  that  made  the  office  cf   the  priellhood  necellary  ;   Had 
it  not  been  for  fin,  every  one   might  have  gone  to  God  in 
his  own  perfon,    but  now    God    will  not    be  immediately 
treated  w  •  h  by  any,  hut  throught  heinterpofitionofa  Me. 
d'ator  ;   and  he  having  firft  made  an  atonement  for  fin.   3. 
The  high  pritfl  is  here  defcribed  by  the  exercife  of  his  of- 
fice, and  the  fpecisl  diP.hargeof  his  body,  which  is,  to '-jf'er 
both  gifts  and f-.crifices  for  fins,  that  is,    to  give  fatisfaftion 
and  make  atonement   for  fin.      Here    n'tc.  That  the  lisjht 
of  nature  diftates  to  us,  that  ibniething  ought  to  be  offer- 
ed unto  God,  in  acknowledgement  of  his  fiiprenie  domini- 
on ;  and  becaufe  men  are  puihy  cf  fin,  and  God  ellentiaj. 
ly  juft,  facrificc:  mull  be  ofiered,   and   a  prieft  ordained  to 
offer  thofe   l.icrifices  for    tlie    averting  of  his  wraih,  and 
procurings  of  his  favour  :   Biit  by  what  ficrifues  God  will 
be  atoned,  and  by  whom,    and  in  what  manner  they  nuilt-- 
be  offered,  not  the  law    of  nature,    but  the  light  of  fcr!|>- 
mre,  divine  revelatiun,    muft  teach  us  :  Every  hifih  p'-itft 
taken  from  among  m'n,  is   ordained  for  men;   thit  \<,  iiilH- 
luted    and   appointed    of   God,  for  the  ftrvice    of  man  in 
things  pertaining  to  Goil. 

2  Who  can  havccotnpafTionon  the  ignorant,  and 
en  them  that  are  oiit  of  ihc  way  ;  for  that  he  hiinlcif 
alfo  is  coinpaifcd  with  infirmity  ; 

Onr  api'ftle  proceeds  in  giving  the  r harae^erof  the  high 
prielt  which  God  recjuired  under  the  Ijvv  ;' he  mult  have 
Ciinipafliim  for  men,  f,<r  \\\\U\\  ium,  being  tomnalled  with 
finful  infirmities  hinifclf.  Chfcrve  \\ere,  i.  A  great  anti 
nectlTiiry  qual  fitation  or  endovmient  ol  an  high  prielt,  he 
was.  and  i<  one  able  to  have  com]iafi;on  ;  that  i.s  able 
V  i'h  allmctknefsand  genilenefs,  wi;h  allpjtience  and  ft.r- 
6  G  bearjute. 


<,6^2 


n  E  B  R  E  W  S. 


Chap.  v. 


bearance,  to  bcnr  tlie  iiiiirmKies,  fins,  snd  provocations  of 
men,  even  as  aiuirfcbears  wiili  iheweaknels  andforward- 
nels  of  a  pnor  infant.  Ohjcrvt  i.  The  peculiar  olijcci  of 
hit  coinpaiTiuDate  care  and  regard  ;  naniely,  chofe  iliataj-e 
ign<iront,  and  do  wander  out  of  the  way  ;  in  thefe  two  wordi 
do':?  the  apoHle  comprife  all  forts  of  finners  wbatfoever, 
with  all  forts  and  kinds  of  lin,  3.  A  fpfcial  reafon  reii- 
deretl- why  the  high  pried  was  thus  compaiTionaie,  bccaufe 
he  hhnjetf  ts  c'lnipajftd  with  infirtnitits  ;  his  own  condition 
will  iii:nd  him  of  his  duty  in  this  matter,  b«ing  befet  011 
every  hand  with  infiriDities  of  his  ov;n.  Learn  hence,  1. 
That  it  is  a  mighty  privilege  to  us,  that  our  Lord  Jel'us 
Ciirift,  our  grea:  High  Prieft,  was  encompafftd  with  the 
iinlci's  infirmities  of  our  nature.  2.  That  no  fort  of  fin- 
iiers  are  excluded  from  an  iittereft  in  the  care  and  love  of 
our  companionate  High  Priefl  ;  fuch  as  are  ignorant,  and 
fuch  as  are  aut  of  the  way,  he  has  compaffion  upon  both  ; 
none  are  e.\tluded,  hut  thofc  who  by  unbelief  do  exclude 
ihemfelves,  and  caufe  the  blood  f)fthe  reconciling  facrifice 
to  cry  agaiiiU  them. 

3  And  by  reafon  hereof  he  ought,  as  for  the  peo- 
ple, fo  alfo  for  himielf,  to  olfer  for  fins. 

That  is,  by  reafon  of  which  infirmities  he  ought,  ?)oth 
by  God's  cotnmand,  and  alfo  from  the  reafon  and  nature 
of  the  thing,  as  for  the  people,  fo  alfo  for  Iiiinfelf,  to  offer 
facrifites  for  fins.  Note  here,  That  it  is  a  defcription  of 
the  highprieft  tiniler  the  taw,  not  of  our  Lord  JefusChrift 
our  great  High  Pried  under  the  gofpel,  becaufe  Chrirt  had 
sexually  no  tin  of  his  own  to  otiVr  for,  being  holy,  harm- 
lefs,  and  uiidefilfd,  fcparate  from  finners.  1  his  expreflion 
therefore  of  offering  for  hisoAn  fins,  belongs  to  the  weak- 
nefs  and  iinp^rfiftion  of  the  legjl  high  prieft.  Leurt: 
hence,  That  it  was  a  p.irt  of  the  darknels  and  bondage  of 
tkechurch  under  theOld  Teftament,  that  theirhigh  prielts 
had  need  to  offer  larritices  for  thenifclves,  and  their  own 
iins  :  Tliis  they  did  in  the  view  of  the  people  :  They  firfl 
look  care  to  olTer  for  their  own  fins,  and  then  for  the  fioE 
of  others;  whofoever  dcileth  with  God  about  the  (ins  of 
others,  ought  to  ^ook  well,  in  the  firft  place,  unto  his  own; 
it  is  a  great  fvider.te  of  hypocril'y  for  men  to  he  fevere 
towards  the  fins  of  others,  and  careltfs  ;.bout  their  oau 
fins.  Learn,  2.  That  foth  was  the  ^jbfolute  holinefs,  and 
fporlefs  innocency  of  the  Lord  Jefus  Cliaift  our  great 
High  Pritft.  that  what  he  offered  was  not  for  himfelf,  but 
for  his  people.  Aionetncnt  for  finners  was  made  by  him 
who  had  no  (ins  of  his  own  to  atone  for. 

4  And  no  man  t.ikcth  thi.^  honour  unto  himfelf, 
hat  he  that  is  called  of  God,  as  zuas  Aaron  :  5  So 
alfo  Chrifl  glorified  not  hinifclf  to  be  made  an  high 
priell  ;  but  he  that  faid  unto  him,  Thou  art  my  Son, 
to-day  have  I  bcj^otten  thee.  6  As  he  faith  alfo  in 
inoiher  place,  Thou  art  n  priell  for  ever  after  the 
•rdcr  of  Melcbifedec. 

The  forepjoing  vcrfes  declare  theperfonal  qualifications 
of  the  High  Pneil  ;  here  we  have  his  call  and  commillion 
Til  this  offi  ce  and  function:  The  former  made  him  meet 
fiT  it     the  U'.ter  gave  him  right  unto  it.     No  nmn  luketb 


thii  honour  ;   that   is,  the    honour  of  priefthrod  to  himfelf, 
but  only  he   that  is   called  of  Gud,  as    was  A^iron,  and  his 
pollerity.   N'jte  here,  i.  That  it  is  an  aft  of  fovereignty  in 
God,  to  call  whom  he  pleafes  to  his  work  and  fervice.     2. 
That  as  It  is  an  ad  of  fovereignty  in  God.  fo  it  is  a  fprcial 
dignity  and   honour  to  us   to  be  duly  called  to,  .is  utll  as 
qualified  for,  his  work   and  fervice.     3.    ']  hat  the  liighell 
excellency,  and  uimofl  nectfllty  of  any  work  or  fervice  to 
be  here  done  for  God,  will,  by  no  means,  warrant  our  un- 
dertaking of  it,  and  engaging  in    it,  uiihout  a  lawful  call 
unto  It.   4.   That  the  more  excellent  any  work  of  God  is, 
the  more  exprefs  ought  to    be  our  callirg  fo  it.     No  man 
liikeththis  ht,n:ur  upon    kim,  (ut  he  that  is  ctilled  of  God:   It 
were    well  if  our  lay-preacbers  confidered  this.     .So  alfh 
Chrift  our  great  High  Priefi.  glorified  n  t  himft  If  to  ie  made 
an  High  Pritft  ,    uncalled,   but   hedigt.'ifi^d  himwhofaid 
unto  him,  Thou  art  my  Son  ;  ar.d  tkcu  art  a  Prirjt  f.r  ever  ; 
without  fucceflion,  ofier  the  order,  finiilitude,  and  ma.nner 
of  MeUhifedec.     Learn   hence.    That    the   office    of  the 
high  priellhood  over    the  church  of  God,   was  an  honcur 
and  glory  to  Jefus  Chrifl ;   it  was  fo  to  his  huniaii  nature, 
even  as  it  was  united  to  his   own  power.      Chrtif  gkrified 
nut  himflftnbe  madi  an  High  PricJ>,  implying  that  hi- was 
a  glory  and    honour,  though  not  aiTumed,  but  conferred: 
and  that   as  Aaron   was  called  of  God,  fo  was  Chrift,  but 
in  a  more  excellent  and  glorious  manner.     By  this  we  un- 
derdnnd  the  intolerable    pride,  and    bold   prefumprion  of 
many  in  thefe    times,  who    take  upon   them  to  officiate  in 
matters  of  religion,  though  neither  qualified  for,  nor  called 
to  this  work  ;    Ifever  any  man  or  angel,  then  furelyChrilt 
miThi    have    taken  this  honour  to  himfelf.  yet  he  did  not 
uncalled  :   Verily,  this  will  be  the  eternal  condcmnati(.nof 
all  fuch  ufurper5,  who,  without  any  commilfion  from  God 
or  man,  undertake  what  they  do  not  underft  .nd. 

7  Who  in  the  days  of  his  flefli,  when  he  had  of- 
fered up  prayers  and  fupplications,  with  ftrong  cry- 
ing and  tears,  unto  him  that  was  able  to  fave  him 
from  death,  and  was  head,  in  that  he  feared  ; 

nhferve  here,  1.  A  fpecial  ad  of  Chrifl's  priefthood  or 
prieftlv  office,  He  offered  up.  2.  The  fubjedt-mafer  of 
his  ofie ring,  flip; lications  and  prayers.  3.  The  intenfe 
manner  of  his  offering,  luilhjlrong  cries  and  tears.  4. 
The  perfon  to  whom  he  offered,  unto  God,  wAo  -.vas  able 
to  fave  him  frwi  death.  5.  The  time  of  his  offering 
in  the  days  ofhisflifh  ;  that  is,  in  the  time  of  this  mortal 
life  when  do'.hed  with  our  frail  nature.  6.  The  iffue  and 
fuccefs  of  all  this,  he  vias  heard  in  that  he  feared.  Learn 
I.  Th.Tt  the  holy  Jefus  did  not  only  take  upon  himour  hu- 
man nature,  but  the  infirmities  of  our  nature  alio.  Chriit 
hid  in  tiiis  world  a  time  of  infirmities  as  well  asourfclves. 
True, his infirmi'.iesw  ere  finlefi, but  forrowfubnd  grievous, 
which  expofed  him  to  all  forts  of  temptations  and  liiffer- 
ings.  2.  That  the  Lord  Jefus  ChriO,  our  great  High 
Prieft.  offered  up  moft  ardent  prayers  and  lupplication>  to 
Almighty  God,  in  the  days  of  his  fl^Ui,  upon  his  own  aiwl 
our  behalf.  The  text  \ni;n\'\onf- prayers  and fupplicat'ons, 
■with  ftrong  cries.  3.  Th;it  Chrilt  flied  te.-.rs  as  well  as 
blood  for  i^  loft  world:  He  oii'eitd  up  llrong  cries  and  tears : 

by 


Chap.  v. 


HEBREWS. 


0'3 


by  this  he  iiewecl  the  truth  of  his  humanity,  nnd  that  he 
did  not  accept  only  the  human  nature,  but  did  alfo  afluine 
human  afFe^ioiis.  4.  That  ChrilVs  prayers  were  always 
heard,  either  in  kind  or  in  equivalency  ;  He  was  not  Ipeci- 
fically,  heard  as  10  the  palling  of  the  cup  from  hiui,  when 
he  prayed  in  the  garden  ;  but  he  was  equivalently  heard 
as  to  the  fupportof  his  fpirit,  and  astofupplies  of  Itrength, 
to  enable  him  to  drin'c  the  bitter  cup  with  filence  and  lub- 
niiinon  :  he  vjas  heard  in  that  be  feared,  by  being  delivered 
not  from  death,  but  out  of  death,  as  his  followers  niuU 
expect  to  be  delivered. 

'•'  8  Though  he  were  ;i  Son,  yet  learned  he  obe- 
Idlence,  by  the  things  which  he  lufFered  : 

Obrervehere,  i.  Chrift's  eminent  dignity;  he  was  a  5o«, 
tbat'is,  the  Son  of  God,  and  Godhimfelf,  the  U/ord  was 
Cod,  John  i.  1.  And  as  the  word  was  made  flefh,  fo  he 
was  nearer  to  God  than  any  other  perfon ;  he  was  ^  Son, 
a  finlefs  Son,  yet  a  fuiFering  Son  ;  inAhe  learned  obedience, 
by  the  things  \ubich  he  frfered.  2.  As  Chrift's  eminent 
dignity,  fo'his  exemplary  obedience  ;  he  learned  obedience  ; 
not  by  perfonal  ipeculaiion,  but  by  real  experience  ;  he  ex- 
perimentjlly  underftood  what  obedience  was.  Note  li-re, 
That  there  are  two  ways  of  learning  obedience,  i.  By  the 
comprehenlionof  the  mind  2.  By  the  experience  of  fenfe. 
Chrift  as  God  was  perfect  in  knowledge,  nothing  could  be 
added  to  him,  but  when  he  became  man,  then  he  came  to 
undciHand  and  learn  by  fuilerings,  which  was  a  new  me- 
thod and  way  of  knowing.  And  the  obedience  which 
Chrift  learned,  was  free  and  voluntary,  univerfal  and  com- 
plete, fincere  and  pure,  perfevering  and  conftant.  Chrift 
learned  this  lelTon  of  obedience,  not  barely  to  know  it, but 
10  do  it  ;  to  learn  to  obey,  is  to  obey  by  the  things  which 
he  fuifered  ;  he  did  perfeftly  learn,  and  experimentally  un- 
derftand,  what  obedience  was.  O  blelfed  Jefus  !  As  didft 
ihou,  fo  may  we  learn  praftical  obedience  by  the  things 
which  we  fuiFer. 

9  And  by  being  in  adcperfeft,  he  became  the  au-^ 
thor  of  eternal  f.ilvationunto  allthem  thatobey  him* 

Obfervehtr<i.  1 .  A  choice  and  fingular  blefllng  and  benefit 
fpokenof,  and  that  ir,  etereal  ialvation  ;  which  implies  nof 
only  deliverance  from  hell,  and  redemption  from  eternal 
mifery,  but  the  obtaining  of  eternal  life  and  happinefs. 
2.  The  author  of  this  great  bleffmg  and  benefit  to  man- 
kind, namely,  Jefus  Chriltour  great  High  Priefc,who,  by 
sisking  atoniment  ior  ui,  and  reconciling  us  to  God,  is 
faid  to  be  the  author  of  eternal  falvation  to  mankind.  3. 
The  way  and  means  w  hereby  he  became  the  author  of  our 
falvation,  and  th.u  was  by  bein^  madi p^rftcl ;  the  original 
word  is  an  allufion  to  one  that  runs  in  a  race,  where  he  that 
\*ins  receives  the  crown.  Tims  Chrift  havingfini/lied  his 
courfe  of  fufFerings,  and  received  the  reward  of  iliem,  by 
being  railed  from  the  dead,  and  exalted  to  the  right  hand 
tif  Gud,  he  is  faid  to  be  made  perfca.  4.  The  qualifica- 
tion of  the  perfons  who  are  made  partakers  of  this  great 
benefit,  or  the  condition  upon  which  it  is  olFered  and  ten- 
dered, and  that  is  obedience,  He  became  the  author  of  eter- 
nal falvation  to  them  that    obey  him.     Qnrjl.    I.   How  does 


Chrift  become  ihe  author  cf  eternal  falvation  ?  jirf.  As  a 
rule  and  pattern,  a»  a  price  and  propitiaiion,and  asan  ad- 
vocate and  patron:  By  the  purity  of  his  doclrines,asa  rule  ; 
by  rhe  piety  of  his  example,  as  a  pattern  ;  by  the  merit  of 
his  obedience  and  fufterings,  as  a  propitiation  ;  and  by  his 
prevailing  interceflion,  as  our  Advocate  now  in  heaven. 
Where  n'Ae  That  the  v'rtue  of  his  interceilicn  iu  heaven 
is  founded  on  his  fatisfaflion  here  on  earth,  in  fliedding  af 
his  blood  for  us.  QtiefL  2.  What  obedience  does  the  gof- 
pel  require  as  a  condition  and  is  pleaied  lo  accept  as  a 
qualification/m  thofe  who  hope  for  eternal  falvation?  Anf. 
Negatively,  Not  a  bare  external  profeflion  of  obedience, 
though  accompanied  with  propefyii.g  and  working  mira- 
cles but  an  hearty  and  univerlal  conformity  to  the  precepti 
of  the  oofpel  in  finccrity  and  uprightnefs  ;  allowing  our- 
felves  in  the  negleft  of  no  known  duty, nor  in  the  pra^ice 
of  any  known  fin.  Quefi .  3.  But  is  fallen  nian  under  a 
poflibility  now  of  performmg  this  cbedieuce  ?  Anj-^.  We 
are  no  more  fufficient  of  our  felves,  and  by  any  power  of 
our  own,  to  perform  the  conditions  of  the  golpel,  than 
we  are  able  to  anfwer  the  demands  of  the  law.  But  the 
grace  of  God  is  offered  to  us,  and  ft.inds  ready  to  afllft  us 
to  perform  the  conditions  which  the  gofpel  requires.  Con- 
fequcntly,  what  the  grace  of  God  ftjnds  ready  10  enable 
us  to  do,' if  we  be  not  wanting  to  ourfelves,  that  may 
properly  be  faid  to  be  poifiblcVo  us,  and  in  fome  lenle 
in  our  power  10  perform.  Quefi .  4.  But  is  not  m.iking 
our  obedience  the  condition  of  our  falvation  prejudicial  to 
the  freenefs  of  God's  grace,  and  the  law  of  faith?  Anf  In 
no  wife  ;  feeing  it  is  acknowledged,  that  faith  is  the  root 
of  all  true  holinefs  and  evangelical  obedience  ;  that  we 
ftand  continually  in  need  of  afliftaiice  of  God's  grace,  to 
enable  us  to  perform  that  obedience  which  the  gofpel 
requires,  and  is  pleafed  to  accept  ;  and  that  God  confers 
eternal  life  upon  us,  not  for  the  merit  of  our  obrdiencc, 
but  only  for  the  fake  of  Chrift.  The  fum  of  all  is  this. 
That  it  is  indifpenfibly  neceffary  for  a  man  to  be  a  good 
man,  that  he  may  get  to  heaven  ;  and  that  it  is  the  grtateft 
prel'umption  in  the  world  for  any  man  to  hope  to  attain  to 
falvation  wiihout  obedience,  and  a  holy  life  :  P"or  liiough 
ourobediencecannot  merit  heaven  yet  it  doesquilify  and 
fit  us  for  heaven  :  though  it  doth  not  make  us  worthy ,yei 
doth  itmake  usm«e/ ro  Af  partakers  of  the  inherit  ance  of 
the  faints  in  l':ght.  And  whofoever  finds  fault  with  this 
doctrine,  finds  fault  with  the  gofpel  itfelf. 

10  Called  of  God  an  high  prielt  after  the  order 
of  Melchifedec. 

Thefe  words  may  be  looked  upon  as  an  evidence  and 
teftimony,  that  the  Lord  Jefus  Chrift  was,  and  is  the  nu- 
thor  of  eternal  falvation  to  all  thrm  thatobey  him, became 
he  is  a  Pricfl  nfttrthe  order  of  Melchifedec  ;  that  is.bec.'tufe 
his  pricfthood  is  eternal.  Note  htrc,  i.  That  God  was 
pleafed  to  put  a  (Ignal  honour  upon  the  perfon  and  cfllcc 
of  Melchifedec,  that  in  him  there  fliould  be  an  early  and 
excellent  reprefentation  made  of  the  perion  and  priefthood 
of  Jefus  Chrift.  Melchifedec  was  an  illuftrious  type  cf 
Chrift  ;  he  was  the  firft  perfonal  type  of  Chrift  tkat  e\er 
was  in  the  world  ;  after  him  there  were  many  others,  and 
6  G  ^  '"-• 


ijG4, 


HEBREW  S. 


Cha7.  v:. 


he  was  the  only  typ?  of  tlie  pcrfonof  Clirift  thnt  ever  was 
in  the  worM.  Others  wnre  types  of  Chriftin  the  execu- 
tion of  his  office,  but  none  but  Mclchifedec  were  ever  types 
of  his  perfon  ;  for  being  introduced  without  faiher,  with- 
out mother,  without  beginning  of  days,  of  whom  it  is  laid, 
H'ho  can  ddare  hii  s^rneratnt  ?  And  fjrtiier,  Melchiffdec 
was  a  type  of  Chrill  in  thofe  two  great  offices  of  a  King 
and  a  Pricft,  which  none  but  he  ever  was.  2.  Th.it  the 
priefthood  of  Chrift  was  not  after  the  order  of  Aaron, 
whi.h  was  to  expire,  .nnd  not  to  la(lior»;T,  but  after  he  or- 
der of  Melchifedec,  which  was  to  continue  and  lad  forever: 
Thou  art  a  Pr'tfJ?  for  ever  after  the  order  of  Melchifedtc. 
The  prieflhood  of  Chrift  is  an  eternal  pricdhood.  He  ever 
live'.h  to  make  intcrcrffir.n  fjr  us. 


oraclesof  God  ;  bfc.iufe  shey  are  the  oracles  of  the  living 
God,  and  nlio  lifc-Kivirg  oracles  to  them  ihat  ob^y  him. 
4.  Ihai  there  arc,  in  the  fcripturc,  truths  fuitable  to  the 
rpiritual  inllruclion  and  edihcation  of  all  forts  of  perfons; 
there  is  in  it  both  milk  and  ftrong'raeat,  plain  doctrines 
and  firft  principles  necclVary  for  all,  and  truths  of  a  dcepsr 
fearch  that  are  profi'able  to  fome  '•  In  the  Scripture, 
faid  one.  there  are  fiiallows  and  there  are  depths :  fords 
where  the  lambs  may  wade,  aud  depths  where  the  ele- 
phants  may  fwim." 

13  For  every  one  that  ufelh  iriilk  zi  unfkilful  in 
the  word  of  lighteoufnefs  :  For  he  is  a  babe.  14 
But  ftrong  meat  belongeth  to  them  that  are  of  full 


^r     1  1  .v         .    r  1    age,  o/irn  thofe  who  by  rcafon  of  ufe  have  their  fen- 

11   Or  whom  we  have  many  thiniis  to  fay,    and    ^^  '  .-  ,       j  r         1     1.         1       1       r 

.       ,       .,      AC-  J   11    lu      •  fes  exercifed  to  dilcern  both  good  and  evil. 

Jinru  to  be  uttered,  Iccing  you  arc  dull  or  hearing.  ° 

Our  apoftle  here  fpeaks  of  the  dffVrence  of  doftrines  un- 
der  the  metaphor  of  meats  :  From  whence  we  may  gather 


Thnt  is,  of  which  priefthood  of  Chrirt.  as  compared  with 
Melchifedec,  we  hare  much  to  fay,  which  is  not  eafy  m 
ms'cc  intelligible  by  words  to  thofe  that  are  ip,noraiit  and 
dull  of  underilanding.  ZfiJ»«  hence,  i.  That  all  Scripture- 
truths  are  not  equally  eafy  to  be  underilo.id,  but  rrqnire 
a  peculiar  dilijfence  in  our  attendance  upon  them,  that  they 
may  be  nnderftood.  2.  That  it  istheiucapacity  of  hearers, 
throufjt  dulnefs  and  (lothfulnefs,  and  want  of  preparatory 
knos\  ledge  .which  ntaki"s  fcripture-teaching  nom.ire  and  no 
better  underdooH  :  All  our  mifcarriages  under  the  word, 
ace  to  be  refolve4jnto  our  ovsn  doth, negligence, and  depra- 
ved affi'cTions  ;  We  have  many  things  to  fay,  but  ye  are  aull 
of  hearing. 

\  2  For  when  for  the  time  ye  ought  to  be  teachers, 
ye  have  need  that  one  teach  you  again  which  be  the 
firft  principles  of  theoracles  of  God  ;  and  are  become 
fuch  as  have  need  of  milk,  and  not  of  ftrong  meat. 


I.  That  the  word  of  God  in  the  difpenfation  of  it,  is  food 
provided  for  the  fonlsof  men-  2.  1  hat  the  word,  asfood, 
will  not  profit  th»-  f-uil  unit  it  be  eaten,  and  d:g(;dtd  :  It 
is  not  food  prepared,  but  food  received,  thas  nourishes. 
When  m;iiina\vas  gathered  and  eaten,  it  nourilhed  the 
Ifraelites:  But  when  gaihered  and  laid  by,  it  pu;ritit-d 
and  bred  worms.  Lnrd  !  w  hat  pjins  do  foiiie  take  to  ga- 
ther manna,  to  hear  the  word,  but  alas  !  it  lies  by  ihem, 
and  is  of  no  ufe  Learn.  3.  That  as  the  golp*  I  i-,  the 
word  of  righteoufnefs,  fo  Cod  requ'.res  and  expcfts  that 
all  thofe  who  live  under  the  dilpenfation  of  the  pofpel 
(hould  be  Ikilful  in  the  word  of  righteoufnefs.  The  gofptl 
is  the  word  of  righteoufnefs ;  it  is  fo  derlaratively,  it  is  fo 
efficiently:  Declaratively,  as  the  fevcrity  of  Cjod  againft 
fin  is  hereby  more  fully  revcali-d,  and  as  the  righteoufnefs 

and    accepieth  for  our 


which  God  rcqnireth,  approveth, 

judification,  is  therein  declared:  And   the  righteoufnefs 

As  if  the  apndte  had  faid,    "  Wh^n.  for  the   time    that    .which  God  requireth  in  us,  and  expedeth  from  us,  is 

,  «-  .    .      r-,     n-      r  ■.,       _  i  hereby  difcovercd  alfo  J    and  as  it  is  the  gaeat  indrunient 

ot  working  holmefs  in  us,  and  niak  ng  us  inhcTtntly  righ- 
teous  foil  is  the  word  of  rightfoufnels  eflicitntlv  as  well 
as  declaratively  •  Our  judification  is  wrought  in  us  tharc- 
by,  John  xvii.17.  Learn  4.  That  the  fpiritual  ft  nfe>.  of 
believers  \seli  exeiofpd  in  the  word  of  righieouinels, 
are  the  bed  .nnd  mod  undectiving  helps  in  judging  of  a  hat 
is  good  or  evM.  what  is   true  or  falfe,   that    i.^pupoied  to 


you  have  profefTed  the  Chridian  faith,  ye  ought  to  nave 
been  able  to  have  been  teachers  of  it  to  mhers,  you  had 
need  yourfclvcs  to  be  indructed  in  the  firlt  ru-.iiments  of 
the  Chridian  religion,  and  are  became  fuch  at  have  need  'f 
milk,  the  food  of  babes,  and  net  of  f  rung  tneat,ihe  food  of 
men."  Learn  hence,  t.  Tbat  the  time  when,  and  how 
long  we  enjoy  the  dilpenfation  of  the  gofpel,is  a  circum- 
llaaice  which  mail, in  particular, be  accounted  tor:  whereas 
ftr  the  time, aW  have  time, but  all  have  not  time  alike:  The 
day  of  the  gofpel  is  not  of  the  fame  length  to  all  nations, 
churches,  and  peifons.  2.  rhar  it  is  reafonably  expcfted 
by  God  that  perfons  ih'-'uld  thrivcand  grow  in  knowledge 
amJ  ho'.inef>,proportionably  to  their  time  and  means;  and 
not  doing  f<'#  is  cli.irged  upon  them  as  a  great  aggravation 
ot  their  ouih  :  F  r  tt:c  timeye  lught  to  have  been  teachers; 
ihaiis,  of  ibihy  fuffi^  iciit  for  the  teaching  of  others,  i'hey 
had  f.ot  leirned  of  their  teachers, whenthe  apoftlehad  rea- 
foa  to  hope  they  had  b -en  able  to  teach  their  learners. 
Mjny,  alter  long  teathmg.  are  ignorant,  and  ought  to  be 
taught  again  the  fame  things  which  they  had  long  ago 
heard.  ^.  That  ihe  huly  Scriptures  are  to  be  looked  upon 
confulted  v.iiii,  And  fcbmiricil  (o,  as  the  oraclej  rj  God  ; 
they  are  Ibuietiiucs  called  the  living,  fometimcs  the  lively 


them  :  Such  hy  reajon  ofuje,  have  their  fenfes  extrct/<a,  &c. 

C  H  A  P.     VI. 

Our  ap-<fHe  begins    this  chapter    idih  on  nlcrlctun  t» 
^/i?  Hebrews  to  increcjt.  kth  in  biywhd^e  and  cht- 
dicnce  ;     rxdting  them  to  advance  to  an  higher  wid 
more f erf (tl'legrce  oj knowledge  in  the Chiflian  religior 
tiian  thejirjip)mcfpks  and grvund-work  oj  it. 

THEREFORE  leaving   the  princip'es  of  the 
doctrine  of  Chrifl.let  us  go  on  untopcrfctlioii , 

In  theie  worths  of  thi  apoftl-,  hrfeems  to  »!!iid<  10  the 
building  'f  an  houfe  :  As  i'l  that,  we  firft  IjV  a  j.-ool  and 
fure  foundation,  but  do  not  reft  there,  butprotcedinrailmg 

up 


Chap.  vi. 


HEBREWS. 


S>6j 


lip  the  fabric;  in  like  mahncf,  it  is  neither  fatisfadlory  nor 
fiifHcient  to.idvance  no  farther  in  the  Chridian  religion, 
thjii  the  kn''VA  ledjre  of  the  firll  principks  of  it  ;  but  en- 
deavours nnill  be  ulVd  to  attain  a  more  perftct  degree  and 
metuiri-'  of  kunwliid^e  in  the  myfteries  ot  the  gofpel. 
Leaving  tire  principles  of  the  do^rine  nf  Chrijt,  he  tneans  not 
leaving  them  fo  as  to  forget  them,  and  lay  them  afide,  but 
to  leave  thenl  by  going  beyond  them  and  advancing  farther 
andhirherin  he  knowledge  of  Chriftianity.  Lc^jrw  hence, 
I.  Thit  in  Chriftianity,  and  other  fciences,  there  are  cer- 
tain rudiments  and  fundamental  principles, which  iiiuft  and 
ought  to  be  curefuily  taught.  2.  7"hat  it  is  a  neceirary 
and  ufeful  pradice,  in  the  church  of  God,  to  teach  the 
iloftrine  of  Chriftianity,  in  the  firft  principles  of  it,  plainly 
and  fummarily  to  young  beginners.  3.  That  when  the 
minifters  of  the  goi'pel  have  laid  a  good  foundatien  of 
fcripture  knowledge  in  the  underftaiiding  of  their  hearers, 
they  mult  excite  them  by  all  prelfing  confiderations  to 
ni.ike  a  farther  progrefs  in  their  knowledge,  and  leaving 
the  doctrine  of  the  beginning  of  Chrift,  go  on  unto  perfec- 
tion. 

—  Not  laying  again  thefountJation  of  repentance 
from  dead  works,  and  of  faith  towards  God,  2  Of 
the  doflrine  of  baptifms,  and  of  laying  on  of  hands, 
and  of  refurre£tion  of  the  dead,  and  of  eternal  judg- 
ment.     3  And  this  will  we  do,  if  God  permit. 

Stillourapoftlepurfueshismetaphor,  incomparing  Chrif- 
tianity to  a  building,  and  the  firft  rudiments  or  principles 
of  the  Chriftian  religion  to  a  foundation  which  fupports  the 
fuperftruOfture.  Next  he  fummarily  declares  what  thefe 
fundamental  doflrines,  and  firft  principles  of  the  Chrif- 
tian  religion  are,  namely,  thefe  fix.  1.  Rrpentitncr,  or  a 
turning  from  all  fiiiful  works,  called  dead  works,  becaufe 
they  end  in  deatli ;  dead,  becaufe  deadly;  they  proceed 
from  death  fpiritual,  and  end  in  death  eternal.  2.  Faith 
towards  Cod,  or  faith  in  God  ;  thit  is,  in  the  whole  Tri- 
nity. Frfher,  Son,  and  Holy  Ghoft.  Particularly,  faith 
in  the  fiift  original  proinife  of  God,  to  fend  Chrift  into 
the  world  to  iave  u?  from  our  fin^^,  and  granting  reiiidFi'in 
of  lins  by  him.  liere  note.  Wow  clofely  repentance  ai;d 
f.iith  are  united  and  knit  together;  where  the  one  U.  there 
is  the  o;her  ;  and  where  cither  is  not,  there  is  neither.  Ke 
reptnteth  nor,  who  hath  not  faith  towards  God,  and  he 
hath  not  faith  towards  God,  who  repen.eth  not.  ^.  The 
doS}rine  0/  bnptifm  ;  that  is,  of  both  the  Chiiftian  facra. 
ni'ints  arc  feals.  Perfons  admitted  into  the  church  by 
bapiil'iK,  ought  to  I)e  v*e!l  inftiufttd,  as  foon  as  capable  of 
it,  in  the  nature,  ufe,  and  end  of  the  lacraments ;  acquaint- 
ing thi'm  not  only  with  the  nature  of  the  outward  fign, 
but  with  the  neceinty  of  the  inward  grace.  4.  Tbt  doffrine 
0}  laying  on  of  hands,  to  cor.fi' ni  the  baptized  perfons  in 
the  faith,  and  to  obi  gs  ai;:i  en.ible  them  to  keep  the  cove- 
nant they  entered  into  with  Cod.  v. 'len  rhcy  were  bapti- 
zed ;  V.  hicli  was  dotu-  bctore  thtir  admiffion  to  the  Lord's 
table.  Inipofition,  or  l.'ving  on  of  hands,' was  an  sncieiit 
and  venerable  rite,  yfi-d  in  ihe  prmvtive  church  upon  fe- 
veral  occafions  ;  parttuljrly  in  ordination,  in  ablolaiion 
of  penitents,  in  healing  the  fick,  in  couftiriiig  tlie  gifts  of 


the  Holy  Ghoft,  AiEls  viii.  (7.  And,  iaftly,  in  connrniaiion, 
when  baptized  perfons  were  brought  before  the  church  to 
acknowltdge,  confirm,  and  renew  iheir  baptifmal  covenant 
with  God  ;  and  to  receive  the  benefit  of  public  prayer,  and 
epifcopal  benedidlion,  in  order  to  the  farther  endowment* 
of  grace  to  perform  their  vows,  adorn  their  profelfion,  and 
be  admitted  to  the  Lojd's  table,  as  complete  members  of 
the  viuble  church  of  Chrift.  5.  The  refurrecliw  of  the 
dead,  a  doftrine  denied  by  the  Sadducec,  derided  by  the 
Athenian  philofophers,  and  perverted  by  heretics;  but  is 
a  fundamental  principle  of  the  gofpel;  the  faith  whereof 
is  indifpenfibly  necefTary  unto  our  confolation,  and  has  a 
peculiar  influence  upon  our  obedience.  This  is  the  anima- 
ting principle  of  gofpel  obedience,  becaufe  we  are  jifTured 
that  our  fervices  f.iall  not  only  be  remembered,  but  re- 
warded alfo.  6.  'the  eternal  judgment .  which  will  doom 
men  to  everlafting  rewards  and  pundhments  in  a  future 
ftate.  The  minifters  of  the  goipel  <)Uglu  to  dwell  ruuch 
upon  this  fundamental  principle  of  religion,  to  reprefent 
the  dread  and  terror  of  that  eternal  day  to  all  men,  to  the 
intent  they  mav  be  excited  and  ilirred  up  to  take  ttftdual 
care  that  they  fall  Hot  under  the  vengeance  of  that  fatal 
day.  Thefe  fix  princ![)les  being  laid  dov.  n  by  the  apolUe, 
ke  tells  them  his  refolution,  to  endeavour  thi-  carrying  of 
them  on  to  a  more  perfect  degree  and  mf'afure  nf  know- 
ledge in  the  myfteries  of  the  go'p'l;  in  order  to  their  be- 
coming Ikilful  in  the  word  of  righteoufnefs  :  Leaving  the 
principles  of  the  do^rine  of  Chrijl ,  let  us  go  on  unto  psrfec- 
tion ;   which  -ve  -will  do.  if  God  permit . 

4  For  It  is  impofTible  for  thofe  who  were  once  en- 
lightened, and  have  tafted  of  the  heavenly  gift,  and 
were  made  partakers  of  the  Holy  Ghoft,  5  And 
have  tafted  of  the  good  word  of  God,  and  the 
powers  of  the  world  to  come;  6  If  they  fliall  fall 
away,  to  renew  them  again  unto  repentance  :  feeing 
they  crucify  to  tbemfelves  the  Son  of  God  afrefli, 
and  put   hwi    to  an  open  fhame. 

By  the  enlightened  here,  underftand  thofe  that  were  bap- 
tized and  embraced  Chriftianity  :  The  ancient*  calkd  bip- 
tifm  illumination,  and  baptized  perfons //>^  <"n//^A/c'Bf</;  be- 
caufe of  the  divine  illu'iiination  which  was  convex ed  toth*^ 
minds  cf  men  by  ihe  knowledge  of  Chriftianity .  liy  tnJiii^S 
the  heavenly  gift,  and  being  made  p.irtukcrs  of  the  Holy 
Ch'ff,  underltiiid  fuch  as  had  not  only  heard  of  the  extra- 
ordinary gifts  of  the  Holy  Ghoft,  but  had  fome  experience 
of  them  themfelves  ;  as  alfo  of  the  fpiritual  benefits  con- 
ferred upon  them  in  baptii'm,  by  the  Holy  Spirit.  Jfy 
taflini'  thf  good  word  of  Cod,  niiderftund  fome  reldh  tf  tiiC 
truth  and  goodnefs  of  the  gofpel,  fome  pleafiire  in  cnttr- 
tainipg  it,  by  realon  of  ihe  gracious  promifes  of  eternal  life 
and  happinefs  contained  in  it.  The  gofpel  that  proclaimtd 
reniiflion  of  fins,  was  a  good  word ;  this  good  word  they 
faw  confirmed  by  miracles,  tongues,  and  prophecy,  and  fo 
could  not  V)ut  lie  convinced  of  the  truth  of  it,  which  is 
hite  called  a  taft'ng  it  ;  who  have  tjffed  the  good  w-jrd  of 
Cod  :  It  toilo  \s,  and  the  powers  of  the  world  to  carne  ;  that 
is,  the  power  of  the  g(>fpel-age  ;  tor  the  woild  to  tome  in 
ti;e  Janguage  of  the  prophets,  doth  lignily  the  times  of  tiie 

Mtilidb  J 


ij6G 


HEBREWS. 


Chap    vi. 


MelTiah  :   and  tV.us,  th:  pzvars  cf  the -world to  come,  are  the 
iniraculnus  powers  of  the  Holy  Ghofl  beftowed  upon  men, 
in  order  to  the  propa2;atioii  of  the  ftofpel ;   fuch  were  the 
pifis  of   healin(»,    csiling    out   deviis,    working  miracles. 
Others,  by  tafVinr^  t>if  f.-vers  cflhe  wr.rld  to  comr,  under- 
ftjiid  fome  apprehenlions  of  the  refurreftion  and   future 
judgment,  with  afuiftions  fuitable  ihercuniu.     Now  con- 
cerninvr  thefe.  fays  our  a poli\e,  if  ihr'y  fj II  a-jj ay  ;  that  is,  if 
they  llull,  after  jjl  this,  apoftatize  from  this  profeflion,  out 
of  love  to  this  prefeiu  world,  or  fr'.rn  fear  of  perfecucion 
and  I'liftiTings,  if  they  lliall  relapfe  either  to  heathenifm  or 
^ndaifin,  il  is  impnjfikle  to  renew  them  a^ain  to   reperlance  : 
that  is,  it  is  a  thing  very  difficult,  hardly  to  be  hoped  for, 
■that  liich  wilfiil  apoftates  fhould  be  reftored  agasn   by  re- 
-penrante  ;    fieirg  they  crucify  to  thcmfehes  the  Sin  cf  dd 
ttf'rifh,  tin.!  tut  him  to  an  open  Ihamc ;  that  is,  tbey  virtually, 
and  in  clFect  crucify  him  over  ajrain,  as  much  as  in    them 
lies :  F'or,  denying  and  renouncing  of  him,  they  declare 
him  10  be  an  impollor,  and  confequentiy  worthy  of  death. 
i>o  that  tlie  pl;iin  fenfe  of  the  words  Teems  to  be  thi'-  ?  "  If 
thole  that  are  baptized,  and  have  received  the  doctrines  of 
the  gofpel,  and  are  endowed  with  the  gifts   of    the   holy 
(iholt,  (hall  yet,  after  this,  apoftatize  from  Chriftianity,  it 
is  very  difficult,  and  next  to  an    inipoiribility,    to    recover 
fuch    agiin    by  repentance  ;   feeing    they  are  guilty  of  as 
great  a  crime,  as  if  in  their  own  perfons,  they  had  put  to 
death,  and  ignominioufly  ufed  the  Son  of  God."  Here  note. 
That  it  is  not  a  partial  apoft.ify  from  the  Chriftian  religi- 
on, by  anv  particular  vicious  practice,  but  a  total  apoftafy 
from  Chrillianity,  and  more  efpecially  to  the  Heathen  ido- 
latry, which  is  here  intended.     From  the  whole  learn,  i. 
That  they  which  have  been  enlightened,  awakened,   and 
made  partakers  of  the  gifts  and  graces  of  the  Holy  Spirit 
in  feme  nieafure,  and  tafted  the  fweetnefs  of  the  word  and 
ways  of  God  in  forne  degree,  may  yet  fall  away.   2.  That 
if  fuch   do  fall  away,  it  is  very  difficult,  though  not  alto- 
getherimpofTiblc,  to  renew  iheni  again  to  repentance  :  And 
that  for  thefe  reafons  ;    i.  Becaulb  of  the  greatnefs    and 
heinous  nature  of  the  lin,  it  being  a  tJownright   apoftafy 
from  God,  againft  the  cleareil  iiglit  and  knowledge,  and 
fulled  conviclion  of  a  man's  mind  ;  and  the  higheft  affront 
to  the  Son  of  God,  who  revealed  the  Chriltian  religion  to 
the  world,  and  fealed  it  with  his  blood.    1.  Becaufe  ihofe 
who  are  guilty  of  this  fin,  do  renouiiVe   and    call   off  the 
means  of  their  recovery,  and  therefore  it  beconiese.^treme- 
ly  difficult  to  renew  them  again  to  repentance  :  They  reject 
Chrift  and  his  holy  gofpel,  and  refufe  the  only  remedy  ap- 
pointed for  their  recovery.   3.  Becaufe  it  is  lb  high  a  pro- 
vocation to  God,  to  withdraw  his  grace  and   Holy   Spirit 
from  luch  perfons,  by  the  power  and  efficacy  whereof  they 
Ihould  be  brsiught  to  repentance  :  God  jullly  leaving  thofe 
who  fo  unworthily  leave  him.     Lord  !   how  fearful    and 
fatal  a  condition  is  it,  to  begin  in  the  fpirit,  and  end  in  the 
flefh  ;  to  decay  in  religion,  and  apoftatize  from  grace  ;  to 
havehadfoine  work  of  the  Spirit  and  word  upon  our  hearts, 
fo  as  to  have  light  and  love,  fome  talle  and  favour  of  reli- 
gion, fome  delires  after,  and  hopes  of  heaven  ;  and,  after 
all,  to  cool  and  give  over,  and  revolt  and   backflide,   and 
have  our  latterrnd  worfe  than  our  beginning?  Seeing  they 
crucify  i3  themfelvcj  the  S',n  of  Cod  afrejhy  Sec. 


7  For  the  earth  that  drinketh  in  the  rain  that 
comethoft  upon  it,  and  bringeth  forth  herbs  meet 
for  them,  by  whom  it  is  dreffed,  receiveth  bleffin^ 
from  God:  8  But  that  which  beareth  thorns  aild 
briars  is  rcjefled,  and  :j  nigh  unto  curGng  ;  whofe 
end  is  to  be  burned. 

The  dedgn  and  Icope  of  our  apoftie  in   thefe  wordi  is 
threefold.   T.  To  fet  forth  the  excellency  and  iieceffity  of 
thegofjiel,  difpenfed  to  us  in  the  niiniftr;'  of  the  word;  he 
compares  it  to  rain,  which  doth  fouen,  relVelh,  and  fruc- 
tify the  earth.     2.  He  difcovers  the  ditfereiit  ellttt  which 
the  word  of  God,  or  the  dodrine  of  the  goipel,  has  upon 
different  perfons  tha:  lit  under  the  preaching  aud  difpenfa- 
tion  of  it;  the  finccre  Chriftian  becomes  fruitiVi  under  the 
dews  and  flriwers  of  divine  grace,  and  receives  a  blelfing; 
but  the  barren  and   fruitlefs   profeflor  is  like  an  howling 
wilderncfs,  or  dry  defert.  which,  after  innumerable  refrelh- 
ing  thowers,  briiigs  forth  nothing  but  briars  and  thorns. 
■}.  He  declares  the    different  ftate  and  condition   of  fuch 
perfon?.     A  people  that  .tnfwers    God's  care  and  coft,    is 
like  a  field  that  drinks  in  the  rain,  bringeth    forth   herbs, 
and  receives  a  bleffing.     But  fueh  a    people,  as,  after  all 
the  refrefhing  Ihowers  from  heaven,  and  after  all  the  cul- 
ture and  labour  of  God's  hufbandnien  on  earth,  (liall   re- 
main bullies  and  briars,  barren  and  unfruitful   under  all, 
or  worfe,  than  fuch  ;   they  are  nigh  unto  curfing  anJ  their 
end  ii  to  be  burned.     Bleliing  attends  the  one,  burning  :;- 
waits  the  other.     Note,  i.    1  hat    what   the  rain  is  to  the 
earth,  that  is   the  word  of  God,  and  the  doftrine  of  the 
gofpel  to  the  fouls  of  men.    Is  the  rain  of  heavenly  extrac- 
tion?  So  is  the  word  of  God.   Does  the  rain  fall  by  divine 
perfetSlion?   So  does  the  word  preached.    Docs   the    rain 
diftill  down  gradually  and  fucceffively,  not  all  at  once?    So 
does  the  word  fall,  here  a  little,  and  there  a  little.    Does 
the  rain  molify  and  foftcn,  revive  and  rcfref^i,  fructify  and 
make  fruitful  where  it  falls?   So  does  the  wcrd  preached. 
Col.  i.  6.    The  word  of  the  gofpel  is  come  unto  you,  and 
bringeth  forth  fruit,  Jince  the  day  ycu  heard  of  it.  In  a  word, 
as  after  plenty  of  rain  there  follows  a  great  drought,  and 
want  of  rain;  fo  after  a  long  and  plentiful  enjoy  tneni  of 
the  gofpel,  if  people  do  not  prite  and  improve  their  mer- 
cies, God  will  cut  them  (liort,  and  deprive  them  uf  them. 
Note,  1.  That  it  is  pcfTible  for  a  pe<ftle  to  fit  long  under 
the  niiniftry  of  the  word,  that  fpiritual  rain,  that  celeflial 
dew  may  be  daily  dropping  and  diftilling  down  upon  them, 
and  yet  that  peoplt  may  be  bufli  and  briar  after  all ;  bar- 
ren and  unfruitful  in  the  account  of  God.  3.  1  hat  a  peo- 
ple fo  remaining,  and  under  fuch  advantages,  are  m^'Aww- 
to  curjwg,  and  their  endij  to  be  burnt  d.   Barrennefs  under 
the  dilpcnfation  of  the  gofpel,  is  al way:  iccompanied  with 
an  increafe  of  fin,  and  of  condemnation  alfo :     Thofe  that 
are  not,  becaufe  ihey  will  not  be  healed  and  reformed  by 
the  preaching  of  the  gofpel,  arc  righteOKfly  given  up   by 
God  to  extreme  obftinacy,  and  ."inal  obduraticn. 

9  But,  beloved,  we  are  perfuadcd  better  things 
of  you,  and  things  that  accompany  falvation, though 
we  thus  fpcak.  10  For  God  is  not  unrighteous,  to 
forc'ct  your  work  and  labour  of  love  which  yc  have 

flicv.cd 


Chap.  vr. 


HEBREWS. 


967 


(hewed  towards  his  name,  in  that  ye  have  miniftered 
to  the  Hunts,  and  do  minifler. 

■Ch/ervs  here,  i.  The  holy  wifdom  of  our  apoftle,  in 
molifViii^  the  feverity  of  the  foregoinjr  comnmnication  and 
prerficlion  ;  and  the  good  hope, and  firm  perfuallon  he  had 
of  the  Hebrews  perl'everance  in  pr.icc  iiiito  falvation,not- 
w'nhft  inding  all  the  cautions  and  warnings  he  g.ive  them 
of  apoHal'y  and  apoftates  :  I iitn  perfuaded  httter  things  of 
y'M,  though  1  thus  /peak.  We  11. ay  reprefent  the  ugly  and 
filthy  fate  of  (in  to  our  beft  friends,  to  the  end  that  they 
niay  haie  it,  and  efcipe  it  :  We  may  be  confident  of  an- 
other's fincerity,  and,  as  occalion  requires,  pnblicly  teftify 
that  conlid.'nce  to  theinfelves  :  IVe  are  pirfuaded  httter 
things  ofynu.  Ohjeive,  1.  The  ground  of  this  confidence 
declared  :  i.  The  graces  ofGmJ's  Spirit  found  operative 
to  them  ;  tbeir  faitli  in  Chrill,  and  love  10  all  his  mem- 
bers ;  it  wa?  a  working  faith  and  laborious  love  that  was 
found  will)  them  tkey  have  adminiftercd  to  the  faints,  and  do 
minijhr.  B:rhold  the  nature  of  Chriftian  love,  it  is  an  im- 
mortal fire,  everbjrning,neverdying.  2.  Another  ground 
of  thi-^perlu  illiin,  was  the  know  ledge  of  God's  faithf'.ilnels 
in  remembering  and  rewarding  this  their  labour  of  love  : 
Gid  ir  n'lt  unri^htrous  ttfnrgti  y'>ur  vjork.  and  labour  of  love  ; 
that  If,  (jod  is  righteous, ;ind  will  certain'y,  remember  and 
reward  your  faith,  your  charity,  and  good  works  ;  for  he 
has  promifeil  Co  to  do,  and  he  is  faithful  that  has  pro- 
niifed:  Leiirn  hence,  i.  That  faith,  if  it  be  a  living  faith, 
will  be  a  workinii  faith.  Obedience  is  the  fruit  of  faith, 
and  we  ought  to  look  on  obedience  as  our  work.  2.  ihat 
it  is  the  will  and  i)lejfiire  of  God,  that  manv  of  the  faints 
and  fervants  in  this  world  be  in  iuch  a  condition,  wherein 
they  ftand  in  need  of  being  miniftered  unto.  3.  That  the 
bell  evidence  we  can  haveof  the  fincerity  of  ourlove,  isits 
rcadinefs  to  minifter  to  the  faints  in  all  diftrell'es.  4.  That 
to  jninifter  10  the  faints  in  all  dillrelTes.  4.  That  both 
the  labour  of  our  fufFeriiigs,and  the  labour  of  our  IV rvices 
fhal!  be  remembered,  and  rewarded  by  a  righteous  God  : 
Cod  is  n'jl  unrighteous  le forget.  Sec, 

1 1  And  v.'e  defire  that  every  one  of  you  do  fhew 
the  fame  diligence,  to  the  full  affurance  of  hope 
unto  the  end. 

Note  here,  i.  That  although  the  apeftle  had  a  firmper- 
fnafion,  that  they  werefinrere  and  uprigh' , and  would  hold 
on  their  way,  yet  he  exhorts  them  to  ihew  the  fame  dili- 
gence which  they  had  done,  and  to  perfevere  to  the  end, 
as  they  had  begun.  Learn  hence,  That  minitterial  exhor- 
tation unto  duty  is  needfnl-,eyen  unto  them  that  areiincere 
in  the  praclice  of  it,  that  ihey  may  abide  and  continae 
therein:  wc  djire  that  you  futionihgence  unt6  the  end.  Note, 
y.  The  fpeciil  duty  \ie  exhorts  ihem  to,  and  that  is  to  at- 
tain a  full  affurance  oj  h.pe.  H'.pe\s  a  certain  and  afTured 
expedlation  of  good  tilings  promiled,  accompanied  with 
Jove,  and  a  longing  dcfire  to  enjoy  them.  hfuUn^nrance 
yf  h'jpe,\%  fuch  a  fixed,  conliant,and  prevailing  ptrfiulion, 
lO'.icerningthe  good  things  proiniled,  and  our  certain  en- 
joyment of  them,  as  will  I'upporc  us  under,  and  carry  us 
(iirough  .-ill  the  diificuhits  and  troubles  we  conflict  with. 
Lfarn,  That  a  good  man  may,  in  this  life,  arrive  atan 
afiruance  of  faith  and,hope,  as  couching  the    gocdnefs   of. 


his  condititm  in  the  life  to  come.  The  original  word 
(ignifies  a  full  gale  of  hope,  a  metaphor  taken  from  failors 
•who  enter  the  harbour  with  a  full  gale  of  wind  both  with 
facility  and  fafety.  The  Chrifiian's  foul  is  a  (liip  failing  in 
a  tempcftuous  fea  :  Faith reprefents  the  iiilot,love  the  fail, 
liope  the  wind  that  muff  fill  the  fail ;  be  the  pilot  never  fo 
confident, the  fail  fpread  to  theutnio(l,yet,  without  a  gale 
of  wind  the  fhip  lies  becalmed,  moves  not  towards  the  hsr- 
bour.  A  Cliriftian  on  earth  without  liope,  is  as  a  fliip  at 
fea  without  v,  ind.  2.  The  fpecial  means  directed  ro,  in 
order  to  the  attaining  of  this  full  aflurance  of  hope,  and 
that  is,  to  Jhew  diligence,  the  I'anie  diligence,  and  that  to  the 
end.  IfiJrn  thence.  That  Chnflians  ought  by  no  means 
to  wax  fecure,  but  to  ufe  all  diligence  to  the  end  of 
their  lives,  for  the  heightening  of  their  hope  to  a  full  af- 
furance. 

12  That  ye  be  not  flothful,but  followers  of  them 
who  through  faith  and  patience  inherit  the  promifes. 

Our  apofile, having  exhorted  the  Hebrewsto  greatd:li- 
gence  in  good  wcrksin  the  former  verfe,  in  this  verfe  en- 
deavours to  excite  and  provoke  them  to  it  by  the  examples 
of  deceafed  iaints.wboare  now  reaping  the  re>vardof  their 
former  pains,  and  inheriting  the  promifes.  Here  note,  i. 
A  cautionary  direction  given,  that  ye  he  not  flothful,e'nher 
timorous  and  faint-hearted,  orremifs  and  negligent.  God 
having  engaged  fo  firmly  on  his  part,  to  let  nothing  be 
wanting  which  is  rtquitite  to  enable  us  tope  rfevere  :  if  we 
mifs  of  the  proniife,  that  is,of  heaven,  the  good  promifed, 
we  muff  thank  our  own  floth  for  it.  2.  The  great  duty 
exhorted  to,  and  that  is, to  be  followers  of  the  faints  ;  be 
follmoers  of  them,  that  is,  vigoroufly  and  conftantly  imitato 
them  in  their  graces  and  giMcious  cpnverlations.  The 
grac«.s-of  the  faints  (whether  living  or  dead)  are  patterns 
prefented  toonr  imitation.  3.  Tbe  particular  and  fpecia! 
graces  in  the  f.iints  which  we  are  to  imitate  and  follow, 
namely,  their  faith  and  patience  :  their  faith,  that  is, their 
firm  trull  in  God,  and  belief  of  his  promifes,  relying  on 
his  word  under  all  trials  ;  and  their  patience,  that  is, their 
perfeverance  in  well-doing,  andpatient  expedl.ition  under 
all  delays,  and  conffaiic  adherence  to  him  under  all  difn- 
ctilries.  Learn  hence,  i.  That  heaven  isnotonrs  by  pur- 
chafe,  but  by  promifc.  2,  That  htaven  is  aproniiffd  in- 
heritance,which  faints, by  faith  .nnd  patience,havepofrtfl"cd. 
q.  That  by  being  follov;ers  of  them  in  their  faithand  pa, 
iience,wemay  alfoconie  with  them  to  inherit  ihepnmiiffjs. 

13  For  when  God  made  promife  to  Abraham:, 
becaufe  he  could  Iwear  by  ho  greater,  he  fware 
by  himfclf,  14  Saying,  Suvfly,  bkinng,  I  wifl 
blefs  thee,  and  mnltiplying.  I  will  mnltiplj-  the'-. 
15  And  fo  afterhe  had  patiently  endured,  he  ob- 
tained the  promife. 

The  apofile  having  told  uf  in  general, that  thef-iintsby 
faiih  and  patience- do  inherit  the  promifes,  iiifhirccs  he'Tf 
particularly  in  .'\br.-ihain,un;o  whom  God  made  apromii'e 
of  multiplying  his  IVed  greatly  to  hira,  and  c<infirn!ed  that 
prcinlfe  by  aruoath  ;  but  Abraham  Waited  long  by  fV.it/. 
aird  pcii;e::e';  for  ihe  ccn;f 'tte  )ul!al!i:'£(jf  ilicprcn;ifs; :  r<l 


r>68 


HEBREWS. 


Chap.   vr. 


fo  niuft  wt,  God  dt\\f,hii  to  be  trund  by  his  people  upon 
his  word  and  oath  ;   and  when  they  do  not  hve  to  fee  the 
ijiomife  of  G»d  fultilled,  thcv  glorify  him  excedingly,    by 
livii.c  in  thefaich  and  firm  bd.cf ,   that   it  (hall  be  fullilUd 
inGod'^  own  appjinte.i  time.     Not.-   here,    i  he  wonder- 
ful condcfcenlion  of  God  towards  the  mhimity  of  men.  he 
iVears    he  fwears  by  himfelf,  liepaA'iis   and   pUd^rep   his 
Godhead,   and  if  he  performs  not  what  he  promiles  and 
Avears  is  vvilling  to  forfeit  ir.      q  M'"*   '""  ^      Q-""'" 
caula  Deu< jurat  !  0  mtferriml!    Si   j,ec  juranti  credamus. 
<'  O  hippy  nisn  !    For    whofe    fAc  God   condefcends  to 
Iwear      O  miferable  man  !    if  we  doubt  of  God's  promiie 
confirmed  by  his  oaih.in  which  he  has  laid  down  his  God- 
head  as  a  ftake  and  pawn,  never  to  take  it  up  again,  ifhc 
fails  in  the  Icaft  jot  in  the  punftual  performance  of  it." 

16  For  men  verily  fwear  by  the  greater,  and  an 
oath  for  confirmation  h  to  them  an  end  of  all  ftrife. 
Thefe  words  contain    a  reafon,  why    God,  in   (rracious 
cnndefcenfion  to  m.in's  infirmity,  is  plealed  to  confirm  hts 
promife  with  an  oath  ;     it  is  to  determine  a    controverfy, 
and  put  an  end  toall  llrifedependiiig  between  God  and  tne 
fallen  creatures  :  And  this  is  the  general  reafon  forano.ith 
amoneft  men,  it  is  to  pat  bounds  and  limits  to  the  conten- 
tions and  contradiftions  of  men  ;   to  mike   an    end   of  al 
ftrife  between  them,  which  otherwife  would  be  perpotuated 
and  to  bring  the  to  a  mutual  acquiefcency  :    ^n    oath  f.r 
cnfirnW.oXth.e»dofalUhif..     ^*.r«  hence,    t.That 
^kTp  is    as  we  are  in  a  ftate  of  nature,   a  ftrife  and  differ- 
nee  be'tween  God  and  iis.     2.    That  the  promifes  of  the 
Ro -pel  are  pr^c'ous  propol^ls  of  the  o«ly  way    a,,d  means 
f.,r  the  end  ug  of  that  (tr.fe.      3.    That  the    oath  of  God 
ntrrpof.a  fo,  the  confirmation  of  thele  promifes  is  every 
way  (ufficcnt  on  God's  part,  to  put  a  period  to  this  (Irife 
and  ,0  eftabl.lh  a  firm  peace  with  us  through   the  blood  of 
Chrift. 

17   Wherein   God  willing  more  abundantly  tO 
Ihew  unto  the  hcirS  of  promife  the  ™>""''^bihty  of 
his  counfel,  confirmed  U  by  an  oath  :    18  1  hat  by 
two  immutable  things,inwhich  ^t  roas  impoffible  for 
God  to  lie,  we  might  have  a  llrong  conlolation,- 
Here  the  apoflle   acquaints  with  the  defign  of  God  in 
confirming  hisV'-'l-e.  namely,  to^ian.feft   .he   immu ta- 
Sv  ;^-  &.  cou.ifrl  .0  .1,  ;   .hat  i.,  by  his  decree  and  pur- 
p    Wo    o..r  r.lvat.on ;  to  .he  intent,  that  by  his  word  and 
Vl  we  might  have  ftroog  confolation.      So  unfpcakable 
,s    he  we.  knefs  0/  our  fai.h,  -hat  we  (land  m  need  of  the 
utmort   condnceHi.nofGodfor  ,ts  confirmation.     A .  e 
S  re   1  ha.  God  has  nude  many   promifes    for    he  confir- 
'       •  hU  nponle's  faith.     God's   oath  is  a  furcty    for 
manon  «    ^  ^pe  P     ^ j"^  ^ ^^^^  ,„  his  promiie  and 

hispromiles;    anU  tn.i.  ■ijuu  ,  ,(l„ranre     and 

his   oath  is  to    give  his  people  the  Inghcfl   allurance,   anu 
U  oiSll    onfolat.on.     Qu-Ji-  Why  are  we  lo  hard  to  be- 

..,/.;••  .he  wav  of  reconciliation  is  lo  rare  and  won- 
djrflr^h^:  wecLLrce  .once.ve  U,  much  Uls  believe u  , 


alfo  the  privileges  of  the  gofpel  are  fo  gloj-icus,  that  they 
exceedt  ur  bilitrf  :  and  becaufe  we  t.urltlve^are  fofjlfeanj 
fiikle,  buih  «ith  God  andoneanoiher,  that  promifes,  vows, 
and  oaths,  are  all  little  enough  to  hold  us.  Now  we  are 
apt  to  tneafure  God  by  ourfelves,  therefore  he  gives  nshis 
oath.  Inlercnce,  i.  How  ought  we  to  bind  nurfrlves  ro 
God  by  oa;h,  f  emg  he  condelccnds  thus  to  bind  himfilf 
to  us  ?  ^.  Hi'W  unreafon-ible  it  is  for  ihe  believer  ro  dd- 
truft  God  upon  his  oath  ?  This  is  not  only  to  accufe  God 
oS  a  lie;  but  to  impeach  him  of  perjury.  3.  How  abfurd 
is  it  for  I  he  impenitent  finner  not  to  tremble  at  the  ihrcaten- 
ings  of  God,  which  are  confirmed  by  an  oath,  as  well  as 
his  promifes  ?   Ihi-ve/wom  in  my  viruih,  &c. 

— Who  have  fled  for  refuge  to  lay  hold  upon  the 
hope  fct  before  us  : 

In  thefe  words  there  is  an  allulion  to  the  ciiiet.  of  refuge 
fpoken  of  under  the  Uw  :  God  appointed  liK  of  them  for 
thofe  to  fly  unto,  who  were  gu>*ty  of  calual  homicide,  or 
killing  a  man  by  chance,  thit  fo  ihey  might  avoid  the  fury 
of  the  avenger  of  blood.  Now  thefe  ciiiesof  refuge  were 
an  illuftrious  type  ot  Chrift.  N'lte  here,  1.  Chriit  is  the 
believer's  city  of  refuge,  the  only  f.nctnary  for  diftrefTcd 
fouls.  1.  That  believer's  do  by  faith  fly  unm  him  for  refuge 
when  the  guilt  of  (in,  an<l  the  wrath  of  God  for  lln,  do 
purfue  and  follow  them.  This  flying  for  refuge  doth  im- 
ply diligence  andearneftnefs,asin  thecafe  of  life  and  death, 
yea, unwearied  diligence;  and  it  implies  continuance  in  this 
refuge,  when  once  got  into  into  it,  not  to  ftir  out  of  it  for 
all  the  world.  Lord  !  open  the  eyes,  and  awaken  the  con- 
fciencesofan  impenitent  finners,  make  them  (enfibk  thai 
the  avenger  of  blood  is  at  iheir  heels,  and  that  their  dam- 
nation flumbers  not,  if  they  do  not  prefrntly  fly  frond  the 
wrath  to  come,  anc}  take  fanftuary  in  thy  Son. 

19  \Vh\chhope  we  have  a.s  an  anchor  of  the  foul 
both  fure  and  lledfaft,  and  which  cntcreth  into  that 
within  the  veil. 

In  ihefe  wordswe  have  the  nature  of  a  Chriftian's  hope 
defcrihtd,  1.  By  n  metaphorical:  ^.  liy  a  typical  Inndnude. 
(1.)  Obferve  the  metaphor  made  ufe  of,  to  fet  lorth  the 
nature  and  c  fEce  of  hope,  it  is  compared  to  an  anchor  ; 
ivhich  hope  we  have  as  an  anchor  cf  thejoul.  Doth  the  an- 
chor hold  f.ift  il.e  (hip,  and  keep  it  fteady,  both  in  ftorms 
and  tempefts.and  in  the  midft  of  the  m.  ft  tmnuliuous 
waves?  In  1  k<-  manner,  the  hope  of  eiern.d  glory  q"''|'. 
ftays.  and  ftrengthens  the  Chriftians'  fpirii,  w  h.  n  lolUd 
upon  the  waves  of  this  ironbkfome  world.  Larn  hence, 
I  Th  it  believers  are  expofe<l  to  many  ftorms  and  tempells 
here  in  this  world;  their  affliaions,  p.  rfecuiions,  len.pia- 
tions  fears,  &c,  are  ccmpartd  fitly  to  ftorms,  becac.^nleot 
their  fiercenels  and  violence  and  becanlV  of  ihe.r  tendency 
to  ruin  and  deftrucl:on.  2  1  hat  ihctf  IK.rms  wool.i  prove 
nnnous  to  the  (ouls  of  lirlievers,  .'id  not  hope,  ice  an- 
c>.or  of  the  foul,  t.ke  f.ft  hold  on  the  promiU-.;t  thegof- 
orl  which  kerp.the  Chriftian  fi.m  and  ••nv.nciDie  :.gainl 
ill  'opn.li.ion..  Cblrrve,  2.  flopei^  defciiheo  by  a  tvpca 
f,n,It.uie,  itr«/^/f//'  ir,t,  ih„t  vj,l>\„  the  v:J.  Ihe  veil 
here  alluded  to,  io  that  which  pantd  the  holy  of  hoUesfrom 


C;r.vp.  VII. 


H      E    B    R    E    W    S. 


/^9 


the  body  of  ths  temple  a  type  of  Iifavcn.  The  heavens 
arc  as  a  veil  to  the  fcnfc  and  rcafon  of  man,  there  their  fight 
and  their  thoughts  are  bminded,  they  can  neither  difccrn 
nr.r  judge  of  any  thing  that  is  above  or  within  that  veil: 
But  faiih  and  hope  pierceth  through  it  ;  no  created  thing 
can  keep  them  at  a  diftancc  from  God  himfclf.  As  the 
anchor  ftays  not  in  the  waves  of  the  fea,biit  pierces  through 
thvtm  all  t'ill  it  comes  to  tiie  folid  bottom  ;  f"  the  Chnl- 
fian's  hope  fives  on  nothing  luider  heaven  ;  but  pierces 
throtUTh  all,  tili  it  en!,-rcth  i.-i'o  that  wilhin  the  veil ;  that  is, 
liilitfi<es  on  God  as  the  aothor,  on  Chrilt  as  the  pur- 
chafer  on  the  Spirit  as  the  infurer,  on  the  covenant  as  the 
conveyer  of  all  itrace,  mercy,  and  peace.  Here  hope 
fixes  ttfclf,  to  hold  the  foul  'firm  and  flcdfafl  in  all  the 
ftorms  that  may  bcfjl  it.  Lrt!rn  hence,  f  That  the 
h'\Qe  an^  fiith  of  believer5  arc  invifibic  imio  the  world  ; 
they  enter  ivithln  the  i>eiU  where  the  world's  <:yc  can  nivcr 
follow  them.  2.  That  hope  firmly  fixed  on  Gcd  in 
Chriif  by  the  promife.  will  hold  the  loul  ffcady,  and  keep 
the  Cliriftian  right,  in  all  the  florms  that  may  befal  it. 

20  Whether  the  forerunner  is  for  us  entered,  c- 
vcn  Jcfus,  made  an  high  priefl  forever  after  the  or- 
der of  iMelchi!'cdcc. 

Obferve  here,  The  perfon  fpoken  of,  Chrifl;  the  fubjed 
matter  fpoken  of  him,  Iiis  entering  into  heaven  ;  and  the 
quality  in  which  he  entered  heaven  ;  namely,  as  our  fore- 
runner. This  denotes,  i.  His  public  capacity,  thatliecn- 
tered  heaven  in  our  name,  and  to  ne!_;otiate  our  .ifFairs.  2. 
His  abfoliite  precedency,  he  is  o\ir  forerunner,  but  he  him- 
fslf  had  no  forerunner,  none  entered  before  him  in  iheir 
own  names,  but  in  his,  and  tiponi  his  account,  through  the 
virtue  of  his  merits,  and  by  the  prcvalency  of  his  media- 
tion. Leant\\i:\\cty  I.  That  there  is  a  place  and  Rate  oi 
happinefs  above,  prepared  for  pious  fouls,  which  Chri-(1  is 
entered  into,  and  has  taken  poUeHii'n  of  :  Thi^  place  may 
be  confidered  in  its  amjilitude  and  largencfs,  in  its  (labiliiv 
and  firmnefs,  in  its  fandity  antl  holinefs,  in  iispleafure  and 
delighlfulncfs,  in  its  glory  and  blelfednef-,  in  i(s  cternitv 
and  cverlafUn^nefs  :  And  this  place  is  by  Chrilf  pre|)nre<l 
for  believers;  namely,  by  his  dcatii  find  faiisfaclion,  hy  his 
rcrurre(':lionand  afcenfion,  bvhis  mediation  and  inttrccUion. 
2.  That  our  Lord  Jefus  Cliri.1  is  not  only  entered  inic 
heaven,  but  entered  as  our  forerunner,  to  take  and  keep 
pofTelfion  of  it  in  the  name  and  (lead  of  3I)  believer*.  To 
enter  heaven  as  our  forerunner,  implies,  that  he  entered  in 
our  natures,  that  he  keeps  polfeffion  of  it  in  oiirnames  :  As 
lure  as  the  Head  is  gone  before  the  members,  fo  certainly 
fli  ill  the  members  follow  their  Hcnd  :  ns  a  forerunner  fuj'.- 
pjfes  others  to  folLw  after;  and  it  implies,  lh.it  Chrilf  \vill 
put  us  into  the  n<^ual  p'^ieffion  of  hen',  en  in  his  own  ;!rni:. 
Inference,  t.  Is  Chiiit  gone  bcforeto  heaven,  then  let  u-  be 
■willing  to  follow  him  in  the  w.iy  of  obedience,  .nnd  in  the 
way  of  futfciing,  as  well  as  10  meet  him  in  the  end.  2.  To 
miike  h?ife  after  hiin.  Did  he  (fy  as  ■xK,  eagle  toward*  hca- 
v<?n,  an  1  |])all  wo  creep  \\\i<^.  a  fnuil  r  Is  not  th.e  ho<'.in  of 
Chrilf  more  dciirjble  than  rhe  arir.s  of  our  defln  \\  friend,,? 
Shall  we  not  enjov  ail  con\lr,rti  iniheeiiioynie.it  of  our 
Conitorterr  3.  Let  our  hearts  al  prcfent  f>e  v^ith  him.  O! 
Wiierc  ihoulJuur  liojris  be,  but  whcieour  Head  i'  ? 


C  II  A  P.     VII. 

Our  cf-',J}le  in  ihii  chapter  a.ntimies  hh  d'lfcourfe  c-ncerti- 
ing  the  priejihood  of  our  Lord  'Jejut  Chrijiy  Jbexviii^ 
us  wherein  Melchijedec  was  a  type  of  Chr-Jl. 

FOR  this  Melchifcdcc  king  of  Salem,  priefl  of 
ilie  inoft  high  God,  who  met  Abraham  return- 
ing from  the  flaughterof  the  kings,  and  bkired  him; 
2  To  wliom  al.fo  Abraham  gave  a  tenth  part  of  all: 
firfl  being  by  interpretation  king  of  rightcoufncfs. 
and 'after  that  alfo,  kingof  .Salem,  which  i.s  king  of 
peace;  3  Without  father,  without  inotlicr,  without 
dclccnt,  having  neither  bcgining of  daj's,  nor  end 
of  life;  but  made  like  unto  the  Son  of  God,  abideth 
a  prieft  continually. 

Hctc  ohferve,  I.  The  perfon  fpoken  of  defcrili-.-d  by  Lis 
name,  Mclchifedec.  Some  take  this  Melchifedec  to  be 
Shem  the  fon  of  Noah  ;  but  tlu"';  cannot  be,  becanfe  his 
genealogy  is  exadlly  fet  down  by  Mofcs.  Others  take  him 
to  be  one  of  the  podcriiy  of  Japhct,the  father  of  the  Gen- 
tiles: In  the  midll  of  thefe  (inners,  above  others,  was  Mel- 
chifedec raifed  up  an  illuftrious  type  of  Chrifl,  the  pro- 
mifed  MclTiah.  See  here,  how  God  can  raife  up  inllru- 
ments  for  liisfervice,  and  un'.oliis  glory,  when,  where,  anj 
how  he  pleafeth.  And  learn  hence,  that  thi.s  fignul  prifig- 
tiratio'i  of  ChriR,  in  the  nations  of  the  world,  at  the  fame 
time  when  Abraham  received  the  promifes  for  hinfelf  ai:d 
his  pofferity,  gave  a  pledge  and  alfurance  of  tiic  certain 
future  call  of  the  Gentiles  unto  an  interefl  in  him  and  par- 
ticipationof  him.  2.  Melchifedec  is  here  defcribed  by  his 
office;  he  was  king  of  Salem,  and  a  prieft  of  the  Aloft 
High  Gcd  ;  yea,  the  firlt  thatwa'  fo  by  fpccial  inflituiion, 
and  feparated  to  the  office  by  God's  approbation  :  None 
went  before  him,  and  none  fucceeded  him  in  his  cfRce. 
Here  note.  That  the  firff  perfonal  infliuifed  type  of  Chriff, 
was  Melchifedec,  as  priefl  ;  for  in  his  kingly  office  he  wa.'s 
n^'t  fo  direflly  typical  of  Chiiff.  There  were  moral  n-pes 
of  Chrift's  perfon  before  Melchifedec,  as  Adam,  Al<1,  and 
Noah,  vvdiich  reprcfenied  him  in  fundry  thini;s:  ljufj.lu; 
firff  perfon,  who  was  folemnlv  difigned  to  rc[)refeiit  Chiiil 
hy  what  he  was  and  did,  was  Melchircdcc  the  prieftf  terc  li- 
irg  u.t,  that  the  foundation  of  all  that  the  Lord  Chr'ft  hid 
to  do  in  and  for  the  cluirch,  was  laid  in  h.is  pritiflv  oflicc, 
whereby  he  made  atonement,  and  reconciliation  for  f.ii. 
3-  Mekhifedec  isdefcribed  by  feveral  a£fi«n'-and  circum- 
ftances.  [l.)  He  met  Jhraham  returning  fr'.m  tl efluugbter 
of  the  tings :  Tliis  metiing  ol  Melchifedec  and  y\br2ham, 
after  Abraham  had  gotten  ihe  \  idory  ever  all  his  adver- 
farie^,  W3S  a  t}'pc  :'.ikI  rcpreflnta',i»:n  of  il-.e  g]o!if>us  meet- 
ing of  Chriff  and  his  church  at  the  lafi  day  ;  then  he  will 
bring  out  of  his  flores  ill  heaven  for  their  eternal  refic(h.t 
meiit,  as  Melchifcdcc  biouuht  forth  bread  and  wine  to  re*. 
frcfh  Abraham  retHrninf  from  the  llaughfer  ot  the  kings. 
(z.i  He  blcllld  him,  <jtn.  xiv.  19.  And  jVIe/ehifeetW  fnif/, 
fihJJ'ed  he  Ahruh-iin  of  the  m-jji  High  Cod,  P'.(]ij],r  of  leLien 
eniil  enrlh.  Sacerdo'al  blefling-  were  autlu  lii^iixe,  aid 
that  by  l'peci.:l  inllitiuii'n.  In  th.is  bieffing  of  Abriiham  hy 
Ari:lchi('tdcr,  :.ll  b^licxtis  arc  virtually  biciltd  by  yU\^ 
6G  Chiifl: 


970 


HEBREW    S. 


Chap.  vii. 


Chrift  •  Melchifedec  rcprefented  Cltrlft   in  what  he  then  with  Abraham's,  he  (hews  Chrift's  excellency  above  Mtl- 

(iid,  and  Abraham  reprefentcd  all  his  btlievine  poftcritv.  chifedec's,  and  he  calls  upon  them  to  cor.r.dcrihis,  f:.//?^/T 

in  what  he  then   received.      (^.j  Another  fa.trdrrtal  a6l.  k-Au  gr^at  tfu  man  -was       U  w  ill  be  frmtlcfs,  and  to  no 

orcxercifeof  pri.niy  power  aicribcd  lo  Mcichifalec,  is  adv«nf.pc,  to  pr.-pofe  and  declare  the  molt  imiwtant  truths 

that  he  received  ot  Abraham  tithes  of  all;    the  one  pai.l  of  the  p-lprl,  it  -h.  fe  unto  v horn  ihey  are  propofcd  do  not 

them  in  a  wav  of  duty,  the  other  rcccicvcd  tliem  ii)  a  way  diligcraly  enquire  tnto  thtm,  and  duly  pcndcr  and  coiifidcr 


of  office.  Ks'f  here',  The  aiisiquiiy  of  lit'cs,  and  how 
very  anticnt  thry  were;  they  were  paid  in  .M)raham's 
time,  long  before  the  ceremonial  law,  and  therefore  can- 
not be  faid  to  be  Jcwiih  and  Levitical.  The  patriarchs 
bifore  the  law,  the  Jews  under  the  law,  and  the  Chriltiuns 
in  times  of  the  gofptl,  have  all  paid  this  proportion  :  From 
vhcnce  fomc  have  concluded,  that  as  the  feventh  pan  of 
our  time,  fo  the  tenth  part  of  our  goods  andelbtes  were 
given  to  God  from  the  bet;inning  ;  the  Lord  ot  all  our  time, 
and  proprietor  of  all  our  eft  ate".  VVhatfoevcr  we  receive 
fiijnally  from  God,  in  a  way  of  mercy,  we  ought  to  return 
aporiimi  of  it  to  him  in  a  way  of  duty.  It  is  a  certain 
fis^n  that  a  man  ha?  n->t  engaged  God  in  getting  an   eftatc, 


of  thtm.  The  Ht  brews  pre  here  called  upon  to  confidcr 
But  what?  And  whom  r  Why,  who  McKhif. dec  was, 
and  how  preat  a  man  he  vi'as  r  hitc  here,  thit  ihe  great- 
iiefs  of  Melchifcdcc  did  not  refnefl  either  the  cndov  ments 
ot  hii  peifon,  orihel.ir:  vncTsof  hisdi.nrjiiii''n,  or  his  riches 
and  wealth,  in  which  fcnfe  f<  me  arc  fnid  to  be  great  in 
fcripturc:  blithe  is  pionounccd  t-reat  wiihrefpeft  to  his 
office,  and  in  regard  of  his  nearti^fs  to  (jod  on  that  ac- 
coimt,  as  alfo  in  his  reprefctitinu  our  Lord  Jefus  Chrilt. 
0/'/(r;-z,r  farther.  The  proof  here  yivcn  of  the  grcatncf*  of 
Melcl.ifcdec,  in  that  no  meani  r  pcrfon  than  Abraham, 
than  Abraham  'he  Patriarch,  did  ^ive  the  temh  part  of 
the  fpoils  unto  him-     ilcTc  teir.nrk.  That  notw  iihftanding 


vhen  he  will    not  en'.itle  hitn  to  any   portion  of  it  when  it  the  highelt  advantages  and  privileges  which  Abraham  was 

is  ..otten      OHcrve,  A.  The   anoftle   proceeds   unto  other  pollelled  of,     which   rendered  him  alnu.ft    adored  by  his 

inftances  in  the  defcription  of  Melchifedec,    wherein  he  polUritv,  yet  when  the  mcatu-ft  duty  was  prefcmcd  to  h.m, 

>vas  made  like    unto  the  Son  of  God,  ver.   3.     ///aW  he  readily  complied  with  it.    The  h.gheft  privileges  neither 

fafhr    U'!thout   vicfhr,  kc.  which   cxprelTions    muft    not  can  or  ought  to    exempt  any  pcrfon  from  the   performance 

'be  underftood  abfolutely,  but  tropically,  not  of  Melchifedec  of  the  meanell  duty        Duty  1.  our  h.ghcft    honour,  and 

as  a  man,  bt.tas  a  prieft  ;     for  as  a  man  he  had  certainly  chielcft  advantage  ,    but  privileges,  promotioi.s,  dignitic;, 

both  father  and  mother,  though  not  recorded  in  fcriplure  ;  and  exaltations,  may  become  fnaref,  and    end  in  the  ruin 

he  was  airu  redly  born,  and  did  not  lefs  certainly  die  than  of  men  s  fouls.     When  a  perfon  is  dignified  and   advanced 

nther  men  ;  bui  neither  his  bcginnicg  of  days,  nor  end  of  'n  the  church     if  thcre^by  he  thinks  himfelf  exempted  froni 

life,  are  reoiftcred  or  rchearfeJ,  that  he  n.ight  be  the  fitter  the  ordinary    ferucc  of  the  miniftry,   he  is  guilty  of  hornJ 

tvpc  of  ChHrt,  concerning  whom  it  is  faid,  irhca.decLrc  FT"  ^  and  nigrati-.ude  :  But  if  he  farther  indulge  htm fclf 

iZ  Eeneratlon  ?     But  thouoh  Melchifedec,  as  a  man,  had  f^  tl>c  courfe  of  idlenfs,  lloth,    fenfunlity,  and  worldlinefj, 

father  and  mother,  vet  as  a  prielt  he  h.id  no  predccelfor  nor  'Jerc  are  crimes  unpardonable,  ano  want  a  name  to  cxprcfs 

fuccclFor  ;  no  predccelfor  from  whom  he  might  by   bink  thcni. 


receive  his  faccrdotal  power  ;  no  fuccefTor  who  derived  his 
pricftiux)d  from  him  :  Now  herein  alfo  was  Melchifedec 
an  illuftrious  tvpe  in  Chrift,  who  derived  his  priefthood 
from  no  mortal  prcdeccil'or,  but  immediately  from  his 
heavenly  Father  ;  ncithei  will  he  tranfmit  it  10  any  fuc- 
cefTor, but  when  all  enemies   are  fubdtied,  he  (hall  relign 


5  And  verily  they  that  aie  of  the  fons  of  Levi, 
who  receive  the  office  of  the  priellhood,  have  a 
commandment  to  take  tithes  of  the  people  according 
to  the  law,  that  is,  of  their  bretlircn,  though  they 
come   out  of  the  loins  of  Abraham.      6  But  he, 


Jiis'  pridlhood,  tocrethcr  w  iih  his  kingdom,    to  God  the    whole  dcfcent  is  not  counted  from  them,  received 
Father,   who  pave  him  both.      5.  What  is  here  aflerted    tithes  of  Abraham,   and  bJc lied   him  that  had  the 
concerning  Melchifedec  ;  namely,  that  he  abiJeth  a  fncft    p,.omifes.       7   And  without  all   contradidion   the 
1-reycr^    tha,  i.,  things  are  fo  related  coiiceimng  Imnm    fefj  ,s  blcffed  of  the  better.  • 
Scripture,  r.s  that  there  is  no  mention  of  the  ending  ot  tlie 

piiefthood  of  his  order.  We  read  of  no  refignation  of  his  Still  the  apoftle  goes  on  to  give  Melchifedec  the  pre- 
odicc  or  ot  the  fuccelfion  of  any  pcrfon  to  him  therein;  fcrence  above  Abraham,  and  from  thcntoinfcr,  that  Chrift 
and  thus  he  rcmaineth  a  prieft  forever.  This  was' that  whom  Melchifedec  typified,  was  much  more  excellent  than 
Avhich  our  apoftle  did  principally  defign  to  confirm  from  Abraham,  and  all  the  Levitical  priefts  which  fp rang  from 
hence  namely,  that  there  was  in  the  Scripture,  before  the  him.  The  argument  lies  thus:  "The  law  allowed 
inllitiition  ofthe  Aaronicalpriefthood,  a  rcpret-ntaiionof  an  Aaron  and  the  other  priefts  to  lake  tithes  of  their  brethren 
eternal  unchangeable  priellhood,  to  be  introduced  in  the  that  fprung  from  Abraham  ;  but  Melchifedec  received 
church;  which  he  demonftratcs  to  be  that  of  Jefus  Chrift,  tithes  of  Abraham,  who  was  none  of  his  people,  yea,  and 
»f  which  Melchlfedcc'sprierthood  was  a  type.  bleftcd  Abrahani   alfo,  which  is  a  demoiiftration  that  he 

Avas  greater  than  Abraham;  and  confequenily  it  isevidenv 

8  Now  confider  how  great   this  man  wai,  unto    that   Chrift  is  greater  than  the  Jewilh  prieft-;  to  bid. 

whom  even  the  patriarch  Abraham  gave  tlxe  temh    authoritatively,  is  anaiSl  of  fuperiority  :  Now  Melchifedec 


of  the  fpoils. 


blciled  Abraham,    he  is  therefore  greater  than  Abra! 
becaufe  he  that   bielli^d  is  greater  than  he  whom  he 


The  words   are   the  apoftlc's  appl'^tiori  of  what  was    ^^^„     jj^jj^^u  ^^^^  jj^^  excellency  of  the  office  of  G«l'i 
•clure  difcourfcd  ;  by  compaiing  Mclchilcdcc  s  excellency  minifters 


EQinifters> 


Chaf-   vit. 


HEBREWS, 


9/1 


minifiers,  namclv,  to  biers  the' people  in  God's  name:     being  changed,  there  is  made  of  neccffity  a  change 
Thcvble'r?  anthor'itatively,  they   bids   dechrativcly,  they     alio  of  the  law. 


Our  apoftle  ftill  carrieth  on  the  fame  argument,  pi 
MolchifedfC's  prullhood  to  furpafs  and  excel  the  Aar 
and  Levitical  prietthocd  In  the  immortality  of  it  : 
K-k  is  blclfed   of  the   greater,    fo 


fa'cfsoptaT^vely.  God  help  tliem  to  take  heed,  left,  by  their 
milcarriagesthey  provea  fnarc  anda  curfe  untothem  whom 
tlicy  ought  to  blefi. 

8  And  here  men  that  die  receive  tiilies:  but  there 
he  recavdhthcm,  of  whom  it  is  winclfed  that  hchv- 
eth. 

proving 
ronical 
As  the 
IS  that  which  is  im- 
tn'ortal  preitcr  and  better  than  what  is  mortal  ;  Rut  fiich 
is  Mek-hifcdec,  and  hi*  order  of  priefthood.  Indeed,  in 
the  Levitic.a  order  ot  prlc.lhood,  llioiigh  the  pricfts  be 
fn-^crior  tothe  people,  and  take  tithes  of  them,  yet  they  do 
die  as  well  as  the"  people  :  But  we  read  not  a  word  of 
Mclchifedcc's  death,  he  is  a  piicft  lor  ever  ;  that  is,  he 
did  typicslly  prefigure  Chrift,  who  doth  properly  and 
Hulced  live  for  ever.  Melchifedec  ever  Wwzs  feam^am 
hifi-yuim,  ChMJcairKhm  voilatem.  Learn  hence,  That 
the  life  of  the  church  depends  upon  the  everlafting  life  of 
lefns  Chriil  \  He  livethfor  ever,  when  minillersdieorhave 
their  mouths  ftoppcd.  This  great  High  Pricft  lives,  upon 
whom  the  life  and  prefervatlon,  the  con;inuance  and  f;;!- 
yaiion  of  the  church  does  depend :  Hen  men  Se  that  nccivf 
tithes.  Note,  I'nm  their  mir/a/if);  that  \n  the  outward 
adminiftration  of  God's  worfhip,  he  is  ple'afed  to  make  nfe 
of  thenil'iiltry  of  frail,  mortal,  dying  men.  Zach.  i.  5. 
VZr  prophets  th  they  live  forever?  Hereby  it  does  evi- 
dently appear  that  it  is  tlie  power  of  God,  and  nothing 
elfe,  which  gives  efficacy  and  fuccels  to  all  gofpel  adini- 
"niftra'ions,  2  Cor  iv.  7.  JVe  huVe  this  trcajun  in  earthen 
■j)i!s,kc. 

9  And  as  I  may  fo  fay,  Levi  alfo,  w!in  rccciveth 
"tithes,  paid  tithes  in  Abraham.  10  For  he  was 
}ct  in  the  loins  of  his  father  when  Melchifedec  met 
him. 

Hy  Levi,  wc  are   to  uiulciftand  the  I.evites,  orihe  Lc- 

iica!  priellhood  ;  thcv  being  in  Abraham's  loins,  are  faid 

to  pay  tithes  in  Abrahi'm   to  Vltlchifedec,  which  the  apof- 

lle  proli'ices  as  an    evidence,  that  Melchifedec  is  fuperior 

to  the  I.evite«,  ami  freater  thin  they  \    and  cotifcquenily, 

.that  Chiill,  w))om  Mc-chii'odec  did  typify,  itiuit  need-,  be 

.more  excellent  than  th>  y  alio.' ,  Tlje  argi:ment  runs  thus  : 

*'  They  \».Iio  receive  tithes  oT  others,  are  certaiidy   fuperior 

to  theni  ot   whom  they  do  receive  them;    but  Melchifedec 

•received  rithcsof  AbrVham,  .andof  Levi  in  Abraham's  loin?; 

•therefore  he  is  fuperior  to  them,  and  of  a  more  ejscciienf  cr- 

■  dcF  than  thev:  v.  hich  is  tlic  great  trtJth  lie-  hai4i  been  fo  in- 

•  duflrionfiy  proving-.  .    I      ■ 

1  I  Ifthcreforc.  pcrfcflion  t\'ci'e  by  the'  Ijftvuical 

.  pnc(ihco'd(ror  uiidcr  it  the  people  re<:ci\-ed(:hc  l.nvv) 

what  faT;ther  need  wps  thrc  that  a  tiothtr  priefl  fliould 

iil'c..iftcrthe.OpdcVofiVleichiledc€.  and  not  be  called 

attci  th«i  order  of  Aj.i'Ort  ^     12  For  the  pi-iefthood 


\i perfeSlion,  that  is,  apcrfeft  expiation  and  rcmiflion  of 
fin,  coidd  have  been  made  by  the  facrificc  which  the  legal 
pricrts  offered,  there  fhoidd  then  have  been  no  need  that 
God  fhould  inftifute  a  pricft  of  another  and  more  excel- 
lent order,  namely,  his  own  Son,  to  be  a  pricfl  after  Mcl- 
chilcdoc's  order,  and  not  after  the  order  of  Aaron.  Where 
nr.te.  Tiiat  perfection  is  denied  in  the  Levitical  prieflhood, 
and  afcribed  to  the  pricfthood  of  Chrift.  To  pcrfc£l  fin- 
tul  man,  is  to  free  him  from  the  guilt  of  fin,  and  from  the 
direful  and  difmal  confcquences  of  fin,  and  to  tnakc  him 
righteous  and  holy,  capable  of  communion  with  God,  both 
here  and  hereafter.  Now  this  the  Leviiical' priefthoocl 
coidd'not  do.  But  Jejus  Chrijl  has  Ly  one  offering  perfected 
for  ever  them  4hat  are  fanftijied,  chap.  x.  14.  Thus  tlie 
apoflie  infers  the  necefiity  of  changingthe  pricfth.ond  :  And 
next  he  tells  ns,  ver.  12.  That  tlie  change  of  the  Leviiica! 
prieflhood  necclfarily  draweth  along  with  it  a  change  of 
the  Levitical  law,  and  the  legal  difpLnfation  of  the  cove- 
nant of  grace  ;  for  the  Leviiical  piiellliood  and  the  Levit- 
ical law  do  both  (tand  and  fall  togther  :  7he  priejihssj 
being  ihanreti,  then  is  made  of  iieafjily  a  change  nlfo  of  the 
law.  By  the  changing' of  the  pricfthiwd,  underlland  tlie 
abolition  of  it;  bv  the  change  of  ilie  law,  underlland  ilie 
abrogation  of  it ;  by  the  word  necedity,  underfland  that  the 
change  was  notcafual  and  contingent,  but  abfolutcly  need- 
ful, in  regard  of  the  imperfection  and  inability  ot  the  Levi- 
tical pricfthood  to  rtftifl  any  fuch  thing.  Lec.rn  hence, 
That  ihe  proinnlgation  of  the  gofpel,  and  the  inftitution  of 
Chriftiaitity,  did  abrogate  the  Levitical  law,  ind  make  it  of 
no  force.  This  might  be  the  rcafon  why  Gt^d  did  not 
only  by  the  deatli  and  facrifice  of  Chrift,  the  great  Hitli 
Prieft,  abolilh  ihe  Levitical  priefthocd,  btit  ^Ifo  deflroyed 
the  temple  itfelf, where  he  hadput  his  name,  and  never 
fuffered  it  lobe  rebuilt  ;  denoting  thereby  the  utter  abnli- 
tiun  of  the  Levitical  pricfthood,  and  the  total  abrogation  of 
the  ceremonial  law. 

13  Forheof  whom  thefe  things  arc  fpoken  pcr- 
taineth  to  another  tribe,  of  which  no  man  gave  at- 
tendance' at  the  altar.  14  For//?i  evident  rliat  our 
Lord  {prang  out  of  Judah  :  of  which  tribe  Moles 
fpakc  nothing  concerning  prieflhood. 

In  the  foregoing  vcrfc,  onr  apoftle /had  afferfcd  ihc 
chaiige  of  the  priclthood,  and  tlicrewf^"''thc  ch-nntjing  of 
the  law  In  thefe  Verfes  he  proves  it  by  the  trJnIlaiicn  of 
the  prieflhood  to  another  tribe  ;  namely,  from  Levi  to 
Judah.  The  Leviiical  piicllhood  was  confidi-d  to  one 
cert.iin  trib?,  that  of  Levi,  and  to  one  ccriain  fair.ily,  thiit 
c\i  Aaron  •     \¥herii:e  it    follow?,    that  the  tribe    being 

;  changed,  and  G;id.  having  inftiiuted  a  pricft  of  .iiTt-thcr 
tribe,  tli<i  ptitllhood  itiuil  be  chattgcd  alfo.  Nqw  it  being 
evident,  that  Chrift  fprang  not  of  the  tribe  of  Levi,  but 
[int  of  Judih,    tli'e    ap^iftle,    frotn  the    chi'njtug  of   the 

•  f  ribt,  ftr' ngly  Infelsthfe  cliailgc  of  the  pj-itdliood.  K'Je 
here,'  I.  H(j\v  it  wai  ft  fruit  of  the.  n.anifold  wifdooiof 
'God.nncl  a.  very  great  mercy  and  favour  to  give  the 
6  C;    I  Jaw, 


978 


HEBREWS. 


Chap.  vii. 


law,  but  a  far  greater  to  take  it  away,  2.  If  iinfler  the  law, 
the  whole  worlhip  ofGoddiJ  fo  d.-penJ  on  the  iiricdhood, 
that,  that  f'.tilin^',  the  wholo  worlhip  was  to  ccak,  a<  being 
n;)  IJ1  're  acceptable  to  GoJ,  how  much  more  will  all  wor- 
fliip  under  the  New  Tc.laincnt  be  rejccl  *J  by  lilm,  ifihc-rc 
be  not  a  due  rcjjard  thcr>.'in  tonnr  Lor>l  Jcfui  Clirlll,  as  the 
great  and  only  Hi^h  Piicfl  of  iiis  church. 

I  5  And  it  is  yet  F.ir  more  cvidcrit :  for  that  after 
the  fimilimde  of  Melchiletlcc  there  arifetli  another 
pricft.  1 6  Who  is  made,  not  after  the  law  of  a  car- 
nal Ci»iTiTnanflinent,  but  after  tlic  pov\'cr  of  an  end- 
lefs  life.  17  For  he  tclli.'icth,  Thou  art  a  pried  for 
ever  after  tiic  order  of  Meichifedec. 

That  the  Aaronicnl  piicllhornl  was  to  be  changed,  and 
confcqiicnilv  the  whole  law  of  ordinances  that  depended 
thereupon,  and  that  the  time  was  now  come  wherein  this 
change  was  to  be  made,  is  the  grand  truth  which  our  apof- 
tie  here  delif^iis  iho  confirmation  of  ;  it  being  indeed  that 
truth,  whcrcinto  our  faith  of  the  acceptance  of  evangelical 
worlhip  is  refolved  :  And  accirdinyly  he  gives  a  farther 
proof  of  the  ch.inge  of  the  prieflhood  froin  the  diiTcrent 
m.inuer  of  tlie  pricIVs  confccration.  Thus  the  Lcviiical 
priell  was  let  apart  to  his  office  I  y  a  number  of  carnal  rites 
and  outward  ccremonii-s,  which  the  law  prcfcribtd  to  be 
ufed  at  the  conlecration  of  Aaron  and  his  ions,  who  were 
puriried  with  water,  anoii.led  with  oil,  fpriiikled  with 
blo.xl,  clothed  with  priertly  vetlments,  initiated  with  lacri- 
fices,  adminillcnd  in  an  earthly  tabernacle  and  teinple. 
But  fays  our  apoltle,  the  evangelical  or  gofpel  High  PrieR, 
Chrift  Jrfus,  was  not  conlliiuied  thus,  or  made  a  prieft 
vith  fuch  carnal  rites  and  outward  ceremonic,  but  wi/h 
ihe  poller  of  an  endlrj!  life  :  That  is,  he  was  confccratcd 
Priell  bv  the  power  of  the  lily  Gholl,  having  an  itnmortal 
lite  ftii  able  to  his  prrellhood,  an  authority  to  give  eternal 
life  to  as  many  as  depend  upon  the  benefit  of  his  facrifice 
and  fati  faflion.  He  u-as  made,  mt  (ficr  the  law  of  a  carnal 
tomm  ir.dment  ''with  corporeal  ceremony  and  carnal  dura- 
tion) ^.7/  ifter  the  fliriltial p'.urr  oj  an  endlcfi  life.  Learn 
hence,  That  all  the  outward  ceremony  wh.ich  feemed  to  be 
wantintr  unto  Chrift,  in  his  entrance  into  his  pritftly  office, 
wns  onthe  accoimt  of  a  greater  j;Iory.  Aaron  was  made  a 
pricft  with  great  outward  fokniniiy,  Chnllwith  none  at 
all  ;  yet  all  Aaron's  cen-monial  slory  w,-is  nothing  in  com- 
pirifm  of'.liat  excellent  glory  which  .iccompanicd  thofe  in- 
vifible  acis  of  divine  authority,  wiOiom,  and  grace,  which 
communicated  Chrill'i  ofiicc  unto  him. 

18  For  there  is  verily  a  difannulling  of  the  com- 
maiulmmt  ^oin^  before,  for  the  weakaels  and  un- 
profitablenelii  thereof.  19  For  the  law  made  no- 
thing  perfeft,  but  the  bringing  in  of  abetter  hope 
idi  by  the  which  we  draw  nigh  unto  God. 

Now  the  apoflle  comes  to  declare,  that  the  Levitical 
priellhood  being  abolifhed,  and  the  ceremonial  law  abro- 
gated, the  whole  (late  of  the  church,  and  tiic  folcmn  wor- 
lhip of  Goil  therein,  muft  necelfarily  be  changed  alfo. 
This  he  foref.nr  woidd  be  a  mighty  furpiifal  to  the  gene- 
rality of  tlie  Hebrews,  to  hear  that  they  mult  (^uit  all  their 


concern  and  fpecial  intercfl  in  thclaw  of  Mofcs;  and  ihciy- 
forc  h;  adigns  a  double  realbn  t<ir  the   abrogation  aiul  ilif- 
annidling  of  that  law  ;    the  wcakncfs  and  iinprofitablcrtfa 
thereof.     Not  thni  the  law  was  we:. k    in  iiftlf,  or  urpni- 
fitablc  to  the  mil  for  which  (i(mI  made  it  ;    namclv,  to  lead 
them  to  Chrilt,  but  weak  ani  tinprftitable  f  >r  j'.ilitii  :i:i"n 
and  fjlvaiion.     They  cxpc<5ted  o.piatir  n  of  fin,  fancRilica- 
tion    and  holin^fs  bv  it,  without  any  regard  to  Chrilf   and 
his  faciifice,  by  whom  alone  it  could  be  obtained.     Thofe 
things  the  law  could    not  etfuil  in  its  bcfl  iftaic  ;  how  Viin 
was  it  tlien  for  the  Jcivs  to  cxpedl  tlicm  when  it  w.ns  aboU 
ilhtdf      Oi/j'/Tt' next,   Howiitc  apollle  provt^  the  law   to      ^ 
be  weak  and  unprofitable,  bic:^ufe  \\  nu.de  n-.lliinv  perftJ,      n 
The  law,  that  is,  the  whole  fyflcm  of  the  Mof:-ica!  «irdi- 
nances,  the  Icg.d  covenant,  ma^le  n',th:h  gperf[}  \  th.at  i  ,  no 
perlbn,  how  Ihiclly  foever  heobfcivid,  could  be  jtiftificd 
and  favcd  by  it :   It  could  not  of  itlelf  cleanf.;  froin  fm,    re- 
concile Us  to  God,  juftify  our  ptrlons,  fancfify  our  nature?, 
and  procure  fulvaiion  for  us.   Lafily,  Though  the  ceremo- 
nial law   made  nothing  perfect,  yet  the  gofpel  law,  called 
here   a  better  hope,  becaufc  the  prondles   ot  it  are  a  good 
ground  of  hope,  has  efficacy,  power  and  virtue,  to  do  all 
thofe  thint-s  for  us,  and  by  it  we  have  freedom    of  ac- 
Cefs  to  God,      The  iuiv  made    nothing  />f>fecl,  &c.      Learn 
henct,   I.  That  the  law  could  not  jullity  or  fanflily  any 
pcrfon,  nor  make  him  perfect,  by  reconciling  him  to  (Jod, 
and  procuring  falvation  for  him.      2.  That  believers  of  old 
who  lived  under  the  law,  did  not  live  upon  the  lavr,  but 
upon  the  hope  of  Chrift,  or  Chrilt  hoped  for  ;  could  julti- 
fication  and  falvation  have  been   had  any  other  way,  or   by 
any  other  mean,  Chrift 's  coming  had  been  netdlefs,  and  his 
death  in  vain.      3.  That  the  introduflion   of  a  better  hope 
by  the  gofpel,  after  a  fiitficif  nt  difcovcry  made  of  the  w*ak- 
nefsand  infufticiency  e>f  the  law,  did  make  all    things  per- 
fect, or  bring  the  church  to  that    Itate  of  confummation, 
which  was   dcligned  unto  it.     4.  That  when  all   mankind 
were  at  an  inconceivable  diltance  from  God,  it  was  infinite 
condelcenlion  of  grace  to  appoint  his  own  Son,  who  was 
"the  blelled  hope  of  the  faints  tmder  the  Old  Tellamcnt,  10 
be  the  only   w..y  and  mean  of  our  approaching  unto  him. 
When  the  law  made  nothing perfeil ,  &i.Q. 

20  And  inafmuch  as  not  without  an  oath  he  wai 
made  pnejl  :  21  For  thofe  priells  were  made  with- 
out an  oath;  but  this  with  an  oath,  by  him  that  f.iid 
unto  him.  The  Lord  iwarc  and  will  not  repent. 
Thou  art  a  priell  for  ever  after  the  order  of  Mei- 
chifedec ;  22  By  lo  much  was  Jcius  made  a  furety 
of  a  better  tellament. 

•Our  apoflle  has  n(jt  yet  done  with  his  fcvcral  arguments 
to  prove  the  tranfcendeiit  excellency  of  Chrill's  prieflhood 
above  that  of  Aaron's  :  His  argument  inthevcrfes  now 
before  us  lies  thus;  he  that  is  made  an  unchangeable 
prieft  by  the  oath  of  God,  is  a  better,  greater,  anti  more 
excellent  priell,  than  any  made  fo  without  it.  Hut  whereas 
the  Levitical  pricfts  were  made  without  an  oath,  by  a  law 
changeable  at  the  will  of  the  lawgiver  ;  Jefus  Chrift  was 
made  a  Priell  by  the  unchangeable  oath  ot  God.  The  Lord 
fwarc  and  will  not  recent.  Thou  art  a  prujifor  ever.     Learn 

hence. 


Chap,  vii. 


HE     BREWS. 


hiT''-,  I.  That  ROfliing  was  wanting  on  the  part  nf  God, 
thi'  ^lil;ht  either  give  cni'nency  and  plory,  or  liability  and 
efTK'acv  to  the  pi  iedhood  of  Chrilt :  This  was  botl>  due  to 
th.e  el-:ryof  his  rcfo'ti  "nd  a!fo_^nci"ilful  to  eiicouvagc  and 
fcL'irr  'he  faifh  of  the  church.  '2.  Tiiar  Jt-fiis  Chrill,  our 
gr.  1  llii;'i  Pii-:;1>,  hpino;  iiiitijted  into  his  cfHce  by  the  oath 
ofG'jtl.hi!  jMijjHiood  js  liabh--  to  no  al  eratiiin,  fnCi-cnion, 
or  fr'jlHtuii'in  ;  but  ihf  ch->):cii  n>;'.y  contintially  dnw  niih 
to  God,  in  full  allurainc  of  his  meritoiioiis  fatisfadtion  and 
prevailing  in't-rcclli^'n,  and  receive  fn^in  thence  a  folid 
foun.iaii'  n  of  peace  and  confolation  :  Byji  much  was  'Jifiis 
mi  It  n  furety  of  a  hitter  lejiament.  Ohjerve  here,  i.  The 
ti  !c  given  the  gofpel-covenant,  it  is  here  called  a  better 
teflamcnt :  But  not  for  tl'C  fiibdance,  but  for  clearnefs  ;  for 
fi.'bftancc,  th?  old  covenant  difjKnfation  and  the  new  are 
the  fame  ;  liut  the  latter  is  made  more  clear,  more  free, 
more  full,  more  fiire'y  ratified,  by  the  death  of  Chrill,  and 
accoinpanicd  with  a  more  mightv  operation  of  the  Spirit 
of  God.  2.  The  title  here  given  to  Chrift,  he  is  the 
furety  'fa  letter  tiffainent.  Our  furety,  becaufe  our  facri- 
ficc.  The  Socinians  own  Chrift  to  be  the  furety  of  the 
covensnt  in  refpeifl  of  his  holy  life,  and  exemplary  death, 
fciline  it  JS  a  teilim-iny  by  his  blood,  but  deny  him  to  be  a 
furety  in  refpeft  of  his  fatisfaflion,  merit,  and  interccdion. 
But  ab.s  !  as  our  fmfid  condition  requires  a  mediator  of 
redemption,  fo  our  thanjeable  conJinon  requires  a  inedi- 
ator  of  in^erccilion  ;  and,  blcfled  be  God,  he  has  appointed 
one  for  both,  even  his  own  and  only  Son,  who  is  the 
furety  of  a  better  teflamenr.  Learn  thence.  That  the 
Lord  Jefus  was  not  only  made  a  furety  on  God's  part  to 
lis,  to  alfure  us,  that  the  promife  of  the  covenant  on  his 
part,  fhould  be  performed,  but  was  alfo  a  furety  on  our 
part,  to  ftirnilli  us  with  tliat  grace  and  afTiftancc  which 
lliail  enable  us  to  do,  anfwcr,  and  perform  all  that  is  re- 
quired on  our  part,  that  w-e  may  enjoy  the  benefit  of  the 
covenant,  grace  here,  and  glory  hereafter.  Chrirt  has 
undertaken,  as  furety  of  the  covenant,  firfl,  to  fatisfy  for 
fin,  by  offering  himfilf  a  propitiatory  facritice  ;  and  next 
to  furnifh  forth  a  fulliciency  of  grace  to  enable  for  the 
tulfiliing  the  conditions  of  the  gofpel-covenant.  Thus 
Was  Jefus  the  furety  of  th'ii  better  covenant. 

23  And  they  truly  were  many  priefls,  becaufe 
they  were  not  fuffercd  to  continue  by  reafon  of 
death  :  24  But  this  man,  becaufe  he  continueth 
ever,  hath  an  unchangeable  priefthood. 

Now  our  apoflle  is  come  to  his  lafl  argument,  by  which 
he  proves  the  excellency  of  ChrilVs  pricflhood  above  that 
of  Aaron.  The  Levitical  priefts,  he  fays,  were  many  and 
mortal  ;  their  mortality  was  the  caufe  of  their  multitude  : 
thev  were  cut  off  by  death,  and  fucceeded  one  another  j  but 
Chrift  IS  the  one  snd  the  feme  to  his  ch\uzh,  ye/icrJay.  to- 
day, and  for  e-vcr  ;  he  had  no  parf.ier,  has  no  fucccllbr,  but 
executes  an  cverlafting  unchangcjble  priefthood  in  his  own 
perfon.  As/?  here,  I.  That  the  muitiplication  of  prierts, 
particularly  of  high  priefts  under  the  legal  difpenfation,  was 
a  manifeft  evidence  of  the  impcrfeftion  of  it ;  from  Aa.'on 
the  firfl  high  prieft,  unto  Phineas  the laft,  who  wasdeftroyed 
with  the  temple,  arc  reckoned  foiirfcore  and  three  high 


'573 

priefts,  who  fucceeded  one  another  ;  of  thcfc,  thirteen  are 
faid  to  live  under  the  tabernacle,  eighiecn  under  the  firft 
temple  built  by  Salomon,  and  all  the  rcfi  under  the  (Vcond 
temple  :  The  L^roiind  of  which  muliiplicntion  of  priefls  was 
this,  becaufe  thoj'  were  not  futlered  to  continue  bv  reafon 
of  death.  Learn,  i.  Tiiat  the  priefthood  of  Chiifl,  as 
unchangeably  excrcifcd  in  his  own  perf;n,  is.  perpemal  • 
and  its  prrjitiuity  is  a  principal  part  of  the  glory  of  that 
office.  He  con'inueth  fr'  ever,  h.ivinjr  an  unc!uw<;eal>le 
priefthood.  ^e/i-  But  did  not  Chriff,  our  great  High 
Priifl,  die  as  well  as  Aaron,  and  other  hiyh  priefls  ?  Jnf. 
Yes,  he  died  as  a  priefi,  they  died  from  being  priefls  ;  he 
died  as  a  priefl,  becaufe  he  was  alfo  to  be  a  facrificc.  I'he 
apoflle  dolh  not  fay,  that  he  did  not  die,  but  that  he  always 
abideth  ;  he  abode  a  pi  iell  even  in  the  (late  of  death,  and 
after  his  rcfurrcaion  he  became  immortal,  never  to  die 
more  ;  he  ever  livetii,  he  ditth  no  more,  dca;h  has  no  more 
dominion  over  him.  See  how  he  defcribcs  himfclf,  Rev. 
i.  18.  I  am  he  that  Uveth,  and  was  dead :  and  heboid  I  am 
alive  for  evermore  ;  and  have  the  leys  of  hell  and  death. 

25  Wherefore  he  is  alfo  able  to  fave  them  to  the 
uttermoft,  that  come  unto  (Jod  by  him,  feeing  li.e 
ever  liveth  to  make  intercefhon  for  them. 

Thefe  words  are  a  comfortable  inference  and  conclufion, 
which  our  apoflle  draws  from  liis  preceding  difcourfe  con- 
cerning the  eternity  and  unchangeablenefs  of  Chrill's  prieft- 
hood ;  feeing  he  lives  for  ever,  he  is  therefore  able  to  fave 
to  the  uttermoft,  and-that  for  ever.  Olfcrz'e  here,  i.  The 
complete  power  and  ability  of  Jefus  Chrift  to  fave  finners 
afferted  :  He  is  eiblc  to  fave,  and  that  to  the  uttermojl ;  that 
is,  completely  and  everlaftingly.  Learn  hence.  That 
whatever  difficulties  lie  in  the  way  of  falvation,  and  what- 
ever oppofitions  doarife  againft  it,  either  \\  ith  refpccl  to  the 
guilt  of  fin,  or  to  the  power  and  donriniofi  of  it,  the  Lord 
Jefus  Chrift  is  able  by  virtue  of  hi»  facerdotal  office,  and  in 
the  exercife  of  it,  to  carry  on  the  work  through  them  all 
unto  eternal  perfeflion  :  Such  is  the  dignity  of  his  perfon, 
fuch  is  the  fufficiency  of  his  fatisfaclion,  that  he  expiates 
the  guilt  of  fin  univerfally  and  perpeiuallr.  Ohferve,  2. 
The  chara£ler  and  defcription  given  of  the  perfuns  whom 
Jefus  Chrift  thus  perfe£lly  and  eternally  faves,  Such  as  come 
unto  God  h  him  ;  tliofe,  all  thofe,  and  only  thofe,.  whom 
God  will  fave,  are  fuch  as  come  unto  him  for  falvation  by 
and  through  our  Lord  Jefus  Chrift  as  mediator.  Oh  how 
injurious  then  are  they  to  their  own  fouls,  who  fit  down 
cfelponding,  either  under  the  guilt,  or  under  the  power  of 
their  fins,  and  conclude  them  either  fo  great  that  they  can- 
not be  pardoned,  or  fo  ftrong  that  they  can  never  be  van- 
qtiiflied  or  overcome  !  3.  The  reafon  of  tfiis  power  and 
ability  in  Chrift  to  fave  finneis  to  the  uttermo^  aftigncd, 
and  that  is,  the  eternity  of  his  priefthood,  the  perpetuity 
and  prevalency  of  his  interceflion  ;  Seeing  he  ever  liveth  to 
make  intcrccffton  for  them.  Here  mte,  i.  The  ftatc  and 
condition  of  Chrift  as  an  High  Priefl,  he  ever  liveth.  Jie 
is  always  living  in  heaven  a  threefold  life,  (i.j  The  eter- 
nal life  of  God  in  his  divine  nature  ;  this  he  liveth  in 
himfclf.  (2.)  A  life  of  inconceiveable  glory  in  his  human 
nature;  this  is  a  life  which  he  liveth  for  himfelf.  (3.J  /A 
mediatory  life  in  heaven  j    and  this  he  lives  for  us.     k«te, 

a.  What 


S74 


HEBREWS. 


Chap.  viir. 


■2.  What  he  (Intli  35  an  High  Prlcll  in  that  flatc  and  con- 
fiiticin  ;  ///■  mnhcth  interccjjicn  f':r  us. .  Learn,  That  the 
T.ortI  JiTiis  Chrifl  ever  liveth  to  make  intcrcc(Tion  with  his 
Father  In  heaven,  on  the  belief  of  all  penitent  btlicvers 
hereon  earth.  W'c  arc  not  to  conceive  of  Chrill'as  an 
intcrcclT'ir  with  his  Father  in  heaven,  in  fucli  an  humble 
fiipplicating  manner  as  when  here  upon  earth,  with  ki:ccs 
bended  down,  and  eyes  lifted  up  to  heaven,  this  is  incon- 
fiftcnt  w  ith  his  glorified  ftatc.  But  it  is  fiith  a  pleading 
pnd  petitioning  with  his  Father  as  is  in  the  nitiire  of  a 
claim  and  demand  ;  and  it  is  ftich  a  claim  and  demand 
m.\Ao  to  his  Father,  as  is  accompanied  with  the  prcfcnting 
the  tncmorials  of  his  i!ca;h  itnto  him.  Chri(l  need  not 
iitr  his  month  to  plead  with  his  Father  in  heaven,  the  bare 
Ihcwing  of  his  wounded  body  pleads  prevalently  and  per- 
petually, and  this  intercefllon  of  Chrift  is  a  ftanding  evi- 
dence of  the  continuance  of  his  love  and  care,  1  is  pity  and 
companion  to  tis.  BlefTcd  be  God  that  our  great  Hi^h 
Prieil,  who  fufFcred  for  us,  ever  liveth  In  heaven  to  matie 
intcrcefTion  for  tis. 

26  For  fucTi  an  Hiifh  Priefl  became  m.  who  is 
fioly,  harmlefs,  uiidefiled,  fcparatcd  from  finners, 
and  made  higher  than  the  heavens  ; 

Ohferve  here,  i.  Something  fiippofed  and  necelTarily 
implied,  namely.  That  M  \\c  intend  to  crme  unto  God,  we 
bad  need  of  an  High  Priefl  to  encourage  and  enable  us 
Thereunto  ;  Such  nn  '  High  Prifji  htcame  vs  \  implying 
that  without  an  High  Pric/l:  in  general  we  can  do  nothing 
in  rhis  matter.  2.  The  care  ard  Icindnefs  of  God  in 
providing  for  11s,  not  only  an  High  Pricft  hmfiich  nn  High. 
i^rk/I  as  our  condition  required,  one  that  has  made  atone- 
ment for  ns,  procured  acceptance,  given  us  ailitlance,  pre- 
fcrved  MS  in  grace,  and  will  prefervc  us  unto  glory  ;  behold 
the  infinite  wifdnm,  love,  grace,  and  goodnefs  of  God,  in 
giving  fiich  an  High  Prtcfl,  as  in  the  qtialification  cf  his 
perfon,  the  glory  of  his  condition,  and  the  difcharge  of  hi.s 
office,  was  every  'w?.\'  fuiied  to  deliver  tis  froin  a  flatc  of 
apoftafv,  fin,  and  mifcry,  and  to  brirlgns  to  himfclf  through 
a  perf(-(5l  fslvation,  ^.  The  double  chara6lcr  gi\'cn  of  this 
High  P'iert  in  his  purity,  (i.)  Ht  hh')ly,hnrm)r]s,un- 
ticfilr<l,J(p,irni.(  frcm  Jirmm.  Thus  he  was  in  his  con- 
ception, birth,  life,  and  death,  never  tainted  or  ftained  with 
the  lead  fin,  but  botli  haliitunlly  and  adtually  more  pure 
and  holy  tlian  any  pricft  on  earth,  or  angel  in  heaven. 
'2.)  In  liis  dignity.  He  is  made  higher  than  thr  hnnrns.-., 
advanced  above  all  thelnhabitaiits  of  that  glorious  place, 
where  lie  ever  livelh,  and  keeps  his  rtfid<  nee,  remriiilns  a 
Pritft  fnr  cvi'r  not  to  ficrificc,  birt  to  apply  efftdliially  his 
former  facrificc  to  all  believer!. 

27  \.  i:o  ncedeth  not  daily,  as  thofe  hit>h  prit^fts. 
to  otrcr  up  facriHcc.  firfl  for  liis  own  fins,  and  then 
for  the  people's  t  for  this  he  did  once,  when  he 
offered  up  liimlclf. 

1  Iris  is.  "  As  Js'fii-;  Chnft,  onrgrc?t  High  PileH,  hail 
•n.;  lin  tor  hiiown  toexi>iate,  like  other  liif,h  pricils,  biii  his 
J^i..liitfs  was  to  offer  for  our  fins;  fo  the  oblaiii'h  and 
eftlfiaghe  mwle  upon  that  account,' was  tiol  buJloiks  or 


rams,  but  himfelf  in  facrifice,  and  that  tfjcf,  and  but  otjcc 
upon  the  croft:,  Mfhich  cnce  offered  facrifice  was  Hbuiidantly 
fiifficicnt  to  take  away  lln  ;  whereas  other  high  pricftj 
offered  for  tbeir  own  fiQS,  and  for  the  people's  fins,  and 
that  often,  which  was  5*  token  of  tluir  infuflii.icncy  and 
imperfedjion."  Learn  hence,  I.  That  no  factifice  coidd 
brine;  IIS  to  God,  and  faveus  to  pcrfe»?lion,  bntthat  wherein 
the  Son  of  God  himftif  was  both  pritfl  and  otfeiing  ;  fuch 
an  High  Priefl  became  us  who  offered  himfelf  once  for  all. 
2.  That  the  perfe£lion  of  Chrilfs  facrifice  makes  tho  re- 
petition of  it  needlefs,  and  the  often  repeating  of  it  would 
argue  the  imperfcdlion  both  of  priefl  and  facrifice.  < 

x8  For  the. law  makcth  men  high  priefls  which 
have  infirmity  ;  but  the  word  of  the  oath,  which 
was  fmce  the  law,  nuiketk  the  Son,  who  is  confe- 
cratcd  for  evermore. 

That  is,  the  Levitical  law  appointed  trcn  fo  be  high 
priifts  ihat  l.ibourcd  under  infirriM'icS,  were  finners,  an/l 
lubjcdl  to  mortality  ;  but  the  promifc  made  to  Chrifl,  and 
confirmed  by  God's  oath  long  fincc  the  law  was  given., 
niakcth  the  Son,  a-nd  none  btJt  the  Son  (who  is  ptrfcflly 
holy  and  confecratcd  to  this  evcrlafling  cfEte)  a  piiefl/*r 
■cvcrmorf.  Learn  hence,  I.  That  there  never  was  any 
more  than  two  forts  of  priclls  in  the  church  ;  the  one 
.made  by  the  law,  'ihc  other  by  the  oath  of  God.  2.  Th.ai 
the  great  foundation  of  our  faith,  and  the  main  hingt 
whereon  all  our  confrlation  depends,  is  this,  that  our  High 
Priefl  is  the  Son  of  God,  and  his  i  vciL-ifting  continuatKa 
in  his  oflice  is  fccurcd  by  the  oath  of  God. 

C  H  A  P.     VI 11. 

€iir  (tpoflk. having  prcvtd  the  excdlrncy  of  Ckrijl's  pn'r/f- 
hnod  in  the  fnrmer  chapter ;  prccee?s  in  ihii  to  Jhrj)  his 
Jailhjul  (xca^'in  of  that  his  priijlly  office,  fur  the  I'd 
and  hnufit  of  hii  church. 

NOW  of  the  things  which  we  have  fpoken.  thii  m 
is  the  fum  :  We  have  fuch  an  high  priefl, 
who  is  fet  on  the  ri.;ht  hand  of  the  throne  of  the 
Majffly  m  the  heavens  ;•  2  A  minifterof  the  fanc- 
tuary,  and  of  the  true  tabernacle  which  the  Lord 
pitched,  and  not  man. 

Ohferve  here.  i.  Tbe'npoftle's  preface,  in  which  he  dotfi 
bricny  rQc.apimlate  the  fum  and  fiibflance  of  his  preceding 
argtmients,   K'M<  ':/  the  lhlii£s  which  «if  hiiiej/>iten,  this 
it  the  Jvm.     Learn  hence,  "I'hat  wheii  dotlrincs  are  im- 
portant,   and    tfie   mat'trs    trea'cd    of  very  weighty  and 
tnomentous,    we  .flioujd  endeavour  bv  all   ificaoi  to  m.ik^ 
an  imprcffinn  of  them  i;poii  the  miuds  of  our  Ticjkts,  by  <i 
brief  recapittda:!-  n  of  the  thirgs  U'c  have  infifli  d  on  ;  thus 
do'h  cur  apoitlc   here.      Ohjh\'c  2.    A  .dvclara  ii^n  of  tht 
firft  general  pve-fniiicnC'^  <^<i  our  Hi.'!-  I'rrr^l.  a;\l  that'  fs 
taken  from  liis  pi   '  },r  is 

fet  en  the  right  /.  .   .•■>.  //v 

hetivens.     A  thrcii';,    .:  .  f 

majclly,  and  oniamunj  ...  ...,^,^.^.,  ^  u  ,     ,..  ■:  c 

'  i       "  tliioiir, 


Chap.  vin. 


HEBREWS. 


575 


throne,  is  to  pofTefs  foverei£;n  power  and  dominion:  This 
Cftrifl  now  enjoys  in  heaven,  as  the  JtBtf^'^  of  liis  deep 
liuiniliition,  and  as  the  hii;htfb  d<-i;r^%f  his  exaltalion. 
Learn  hence,  That  the  prin^Mol  j;lory  ol  the  piiv;Hly 
office  of  Chrift  depends  on  l^J^oriniis  exultation  of  his 
pcifon.  Ohferve,  t,.  Anotlier  pre-eniin-.nce  of  our  Lord 
jiefi-'s  Chrirt,  as  oilr  great  Hi.uh  Priert  ;  he  is  called  a 
niiniilcr  of  the  r.incliiarv.  A  v:hufter\  this  intimates  to 
us,  that  onr  great  High  Pi  icft,  in  the  Iicight  of  his  I'lorv, 
conJcfcends  to  (lirchart,e  the  office;  of  a  piiblic  minilltr  in 
the  behalf  of  iiis  chorch.  Our  thoughts  fotrietimcs  dwell 
upon  what  Clirift  did  for  us  on  earth,  but  too  feldom  are 
they  taken  up  \vi:|i  the  cotitcnipktion  of  what  he  is  flill 
doing  for  us  in  heaven.  And  a  m'nuflcr  of  the  fanfiuary 
or  true  tahernncle  ;  that  is,  not  of  the  literal  fantfluary  and 
tabernacle  here  below,  for  Chrift  never  entered  into  that, 
but  of  the  fancluary  of  Heaven,  in  which  dwclleth  all  that 
i^as  rcpreftn'ed  in  the  findliiiry  here  below  :  Chrift  our 
great  Hi.^h  Priell  abides  in  the  fanfluarv  ot  heaven  for  us 
continually;  always  reprefcnting  the  cilicacy  of  that  blood 
whereby  atonement  was  made  for  all  uur  fins.  O  blelfcd 
Jefus !  They  being  continually  in  heaven,  will  draw  our 
hearts  and  miruls  continually  thither,  if  fo  be  wc  arc  really 
intcrelled  in  thy  holy  niiniltration. 

3  For  every  highprien;  is  ordained  to  offer  gifts 
and  facrifices  :  wherefore  it  is  of  neceiffity  that  this 
man  have  i'omcwhat  alfo  to  offer,  4  For  if  he 
were  on  earth,  he  fliould  not  be  a  pricft,  feeing  that 
there  are  priefls  that  offer  gifts  according  to  the  law: 
5  Who  ferve  unto  the  example  and  fhadow  of 
heavenly  things — 

That  our  Lord  Jefus  Chrifl  is  our  great  High  Prieft 
under  the  gofpel,  the  apollle  had  fufficiently  dcmonftrated 
and  coiifirmed  before.  Ohferve  here.  How  he  next  de- 
clares what  is  the  nature,  duty,  and  office  of  Chrift  as  otir 
High  Priefl  :  namely, /s  offer  gifts  and  facrifices.  A  prieft 
that  has  nothing  to  offer  is  no  priefl  at  all  ;  Chrift  there- 
fore offered  as  well  as  other  high  priefls  :  but  what !  Bul- 
locks and  rams  ?  In  no  wife  :  Hcoifered  himfelf,  his  whole 
human  nature,  foul  and  body.  As  to  the  typical  facri- 
hccs  he  did  not,  aiuld  not  offer  them,  were  he  upon  earth, 
becaufe  he  was  not  of  the  tribe  of  Levi,  whofc  proper 
office  it  was  to  meddle  with  thofe  offerings  ;  therefore 
leaving  the  fhadow  to  them,  he  oflercd  the  fubflance,  him- 
fclf;  that  is,  hi.<;  own  body,  fignified  by  thofe  iliadows. 
Learn  hence.  That  there  was  no  falvation  to  be  had  for 
us,  no,  not  by  Jefus  Chrift  hiinfelf,  without  his  facrifice 
and  obla;ion;  It  ivas  of  necefftty  that  he  Ihould  have  fome- 
what  to  offer,  as  well  as  thofe  priefls  had  of  old,  according 
to  the  law.  No  falvation  without  atonement  for  fin  ;  no 
atonement  for  fm  but  by  facrifice  \  no  facrifice  fufficient  for 
atonement  but  the  death  of  Chrifl  ;  and  whoever  looks 
for  filvation  otherwife  than  in  the. faith  and  virtue  of  that 
facrifice,  will  be  difuppointed  and  deceived.  But  although 
the  oblation  was  made  by  Chrifl  on  earth,  yet  the  con- 
tinual application  of  i:s  efficacy  to  the  fouls  of  bclierers  is 
made  by  Chrift  now  in  heaven  ;  without  wliich,  neither 
their  accefi  to  God,  nor  their  peace  wiih  God  could  be 


maintained,  v.  ij,  4.  In  the  fifth  verfe  the  apollle  afTerts, 
that  the  lex itical  priefls  here  below  did  perform  thofe  ad- 
miniflrations  which  were  but  fh.idows  of  heavenly  things 
ab'Ve.  If  ho  ferve  unto  the  cxuviple  und  Jhcdoui  cf  heavenly 
things.  Where  to  fen'e,  is  to  ofliciate  as  priefls,  in  otrer- 
ing  cifts  and  facrifices  :  but  this  their  feivice  was  not  f,ii. 
ritual  and  heavenly,  but  carnrtl  and  earthly  :  yet  a  fhadow 
and  imitation  of  heavenly  things.  Learn  hence,  That 
CJod  alone  limits  the  figin'fication  and  ufe  of  all  his  own 
itifliiutions.  The  ininiflry  of  the  juiefls  of  old  was  only 
in  and  about  earthly  things,  not  heavenly  things,  yet  have 
a  rcfemblance  and  (liadow  of  heavenly  tilings.  We  iriuft 
not  take  any  thing  out  of  God's  infliiutions  which  he  lias 
put  in  them,  nor  iniifl  wc  put  more  in  thcin  than  God 
has  fiirnifhcd  them  withal.  To  expcft  that  from  any  or- 
dinance or  inftitution  of  God  which  he  never  intended  or 
dcfigncd,  is  to  make  an  idul  of  the  ordinance,  and  the  way 
to  render  it  ufelefs,  yea,  pernicious  and  perilous  to  us  ;  tci 
put  that  into  an  ordinance  v\hich  God  never  put  into  it, 
and  to  expeQ  more  from  an  ordinance  than  God  ever  pro- 
mifed,  is  to  overthrow  it. 

—  As  Mofes  was  admonifiied  of  God  when  he 
lyas  about  to  make  the  tabernacle.  For  fee,  faith 
he  that  thou  make  all  things  according  to  the  pat- 
tern fhewcd  to  thee  in  the  mount. 

The  words  imply,  that  divine  infliiiition  is  the  only 
pure  rule  of  religious  wortliip  :  Mofes  did  nothing  of  his 
own  head  when  he  built  the  tabernacle,  but  had  his  direc- 
tions in  every  tiling  from  God.  If  perfons  will  carve 
out  the  worfhip  of  God  according  to  their  own  fancies, 
they  may  plcafe  themfelves  perhaps,  but  they  never  can 
pleafe  their  maker  ;  for  nothing  is  plcafmg  to  God,  as  to 
the  fubflance  of  religious  worfhip,  but  what  is  of  his  own 
prefcribing  ;  confequently  all  that  theatrical  pon)p  which  is 
found  in  the  church  of  Rome,  and  inakes  the  worfhip  of 
God  a  dead  thing,  is  a  mere  fornication  in  rclitjion,  and 
an  abomination  in  the  fight  of  God.  All  their  humiia 
inventions  are  intolerable  prefuinptions.  And  as  Mofes 
was  bound  to  give  diredlions  according  to  the  pattern 
given  him,  fo  the  priefls,  in  their  adminiilrations,  were 
bound  to  follow  Alofes'  diredlions.  Yet  after  all,  the 
tliitigs  which  Mofes  was  concerned  about,  were  carr 
nal  things  ;  the  tabernacle  was  earthly,  the  i.fFerincs  car- 
nal, yet  fhadows  of  better  tilings,  even  of  heavenly;  for 
the  fancluary  was  a  fhadow  of  a  heavenly  fandluary  ;  the 
priefl,  of  a  better  prieft ;  the  fcrvice,  of  a  far  bt;ttcr  fer- 
vice  :  This  feenis  to  be  the  intention  of  ourapoftle. 

6  But  now  hath  he  obtained  a  more  excellent 
miniftry,  by  how  much  alfo  is  he  the  mediator  of 
a  better  covenant,  which  was  eflabliOied  upon  bet- 
ter proniifes. 

Our  apoflle,  in  thefe  words,  proves  the  excellency  of 
Chrilt's  miniflry  or  prieflliood  above  that  of  Aaron  and  his 
fons,  from  the  excellency  of  the  new  covenant  ftr  the 
new  difpenfation  of  the  covenant  of  graccj  above  the  old, 
of  whicli  he  was  the  mediator.  Now  the  more  excellent 
the  covenant,  the  niorc  excellent    the  miniflry.      I.earn 

hence 


sve 


HEBREWS. 


Chap.  viri. 


hence,  i.  Tliat  the  gorpel-covcnaiU,  or  the  new  cove- 
nant, was  the  beft  covenant  that  ever  God  made  \sith 
man  ;  not  but  the  old  and  new  covenant  were  the  fame 
for  fiibft.nnce,  ihoiii;li  not  forclcarnefs;  indeed  temporal 
things  were  types'  and  (hadows  of  better  things,  even  of 
licavcnly  things  :  And  accordingly  believers  under  the 
old  tcrta'ment  ucre  faved  by  a  covenant  of  grace  as  well  as 
we.  Leain,  2.  That  the  gofpcl-covcnant  is  therefore  a 
better  covenant,  bccaufc  eft^blifheii  upon  better  proinifes  ; 
their  promifes  of  old  were  chiefly  temporal,  though  not 
orilv  temporal  things  promifcd  us  alfo;  but  more  rarely, 
and'  with  the  exception  of  the  crofs,  or  rather  they  arc 
thrown  in  as  addition';  to  fpiritual  promifes,  Matt.  iv.  33. 
VaW  the  promifes  of  thc.covennnt  of  grace  are.  therefore 
•l)etier,  bccaufe  ftreiigth  and  allilbnce  is  engaged  tor,  and 
gracioully  offered,  in  order  to  enable  us  to  perform  the 
conditions  of  thcin  :  The  law  required  Hnlefs  obedie-ncc  ; 
the  gofpcl  accepts  finccrc  obeflicncc,  and  otFcrs  grace  to 
f  crform  it.-  Lrnrn,  3.  That  Jcfus  Chrilt  is  the  mediator 
of  this  better  covenant :  As  there  was  a  covenant  m.adc 
•between  God  and  man,  fo  there  was  need  of  a  mediatiir 
that  the  covenant  might  bo  eftc£lual  ;  for  a  mediator  is 
necelT.iry,  both  where  there  is  a  controverfy  and  ditFerence, 
and  alfo  where  there  is  an  imparity  and  dilbncc  between 
pcrfons  :  In  both  rcfpeas  Chrifl  is  mediator  ;  and  his  me- 
diation was  needful,  that  he  might  bring  us  to  GoJ. 
•God  ftood  upon  terms  before  he  woull  pardon  fm.  Juf- 
-lice  muft  be  fjtislicd,  and  that  by  blood,  and  that  blood 
of  infinite  value  ;  therefore  Chrifl'  is  firll  a  fponfor  before 
a  mediator ;  he  lufl  faiisfics  for  the  breach,  before  he  goes 
about  to  make  up  the  breach  between  God  and  the  finuer. 

7  For  if  that  firft  covcrumt  had  been  faultlefy, 
theq  fhould  no  place  have  been  fought  for  the  fccond. 
8  For  finding  fault  with  them,  he  faith,  Behold, 
the  days  come  (faith  the  Lord)  when  I  will  make  a 
new  covenant  with  the  houfe  of  Ifracl  and  with  the 
houfe  of  Judah  :  9  Not  according  to  the  covenant 
that  I  made  with  their  fathers,  in  the  day  when 
I  took  them  by  the  hand  to  lead  them  out  of  the 
land  of  Kgppt ;  becaufc  they  contmned  not  in  my 
xovenant,  and  I  regarded  them  not,  faith  the  Lord. 

Ohftfoe  here,  i.  What  is  charged  on  the  firlt  covenant, 
and  tliat  is  faul'inefs.  By  which  we  are  not  to  undcrftand 
any  (inful  faultincfs,  but  dcfciflivcnefs  and  imperfeclion 
only  :  For  il  wns  nut  f:iultv  in  the  mjttcr  an!  fubllancc  of 
ii,  and  it  wis  infiituted  and  ord;iincd  by  God,  but  the?c- 
fore  called  faui'y  beciufeit  was  obfcurc,  was  not  'ivt  furclv 
rntiHed,  and  not  attended  with  that  virtue,  power,  and  ef- 
ficacy wlui-h  the  new  covenant  is  accoiTijianied  wiih.  Oh- 
JiXve,  1.  Wherein  conlKtcth  that  defeclivcnefs  ami  im- 
pcrfctflion  v>i  the  lirll  covenant  which  !«  here  complained 
of;  namely,  I.  In  its  inabili'y  to  judify  and  lave  us,  be- 
CLiufe  of  O'l'  irnbility,  throii;;h  the  weakp.fsof  the  Helh, 
to  anfwcr  the  demands  of  it,  Koni.  viii.  3.  lil.al  /,'.•  low 
c-.hIH  not  di  in  thai  il  was  U'dJ;,  &c.  The  jnw  wzs  nif  pic- 
.perly  weak  to  us,  but  we  were  weak  to  that.  2.  The  le- 
gal   covenant    required  cxacl  obeJitnce,  but  afforded  no 


fpiritual  alllflancc  for  the  performance  of  what  is  required* 
But  the  covena[jl*l  ptace,  the  new  covenant,  is  called  a 
minijlrathn  o/rie  Spirit  ;  and  under  the  gofpel  we  arc 
faid  nrit  to  Jeri/e  in  the  oUif/i  of  the  letter,  but  in  tie  rew- 
nr/i  oflhefpirit.  Now'.T&yc  the  apofllc,  \cr.  8.  Almighty 
God  finding  fault  v\ith  the  Jews  for  breach  of  the  former 
covenant,  cicclarcd  by  the  prophet  Jcremiih,  chap.  x.\xi. 
71.  That  the  covenant  he  would  make  with  all  the  true 
Ifraclites  for  time  lo  come,  fhoidd  not  be  like  that  which 
he  made  with  ihcir  l':<ihers  in  Egypt,  which  they  continued 
not  in  the  obfervation  of  (wanting  thofe  afliflanccs  from 
the  Holy  Spirit  to  cnabfc  them  thereunto,  which  are  pro- 
cured for  us  by  Chrilfj  ;  accordingly,  /  regarded  thrrt  ntl, 
faith  the  Lord,  but  gave  them  up  for  their  fins,  into  the 
hands  of  fhtir  enemies.  Obferve,  lallly.  How  Aimighy 
G(>t!  makes  the  iujperfcftion  of  the  old  covenant,  and  the 
Ifraclites  inflability  therein,  the  realon  of  his  making  a 
new  covenant  with  us,  in  which  grace  and  affiflance  is 
offered  to  enable  us  to  obey  and  pcrfevcrc  in  obedii-nce : 
Finding  fault  with  ihcm  ;  that  is,  for  tlie  breach  of  the 
former,  he  faith,  BehAd  the  dnyi  come  that  I  ivill  tiuth:  a 
new  c:v:Kaiit  ivilh  ihem.  From  the  whole,  n-.ie,  i.  Th.it 
the  grace  and  glory  of  the  new  covenant  are  much  fct  off 
andinanifclted  by  comparing  it  with  the  old.  As/c,  2.  That 
nothing  but  cffedual  grace  from  Chrilf  will  feciire  our 
covcnajit  obedience  one  moment :  What  greater  motives, 
x>T  ftronger  ou'ward  obligations  to  obedience  could  any 
people  under  heaven  have,  than  the  Ifraelites  had  ?  But 
they  quickly  turned  oitt  of  the  way  :  therefore,  in  the  neve 
covcn.uit,  is  this  grace  protnifed  in  a  peculiar  manner,  as 
we  Ihail  fee  in  the  next  verfe. 

10  For  this  h  the  covenant  that  I  will  make 
with  the  houfe  of  Ilrael  after  thofe  days,  faith  the 
Lord ;  I  will  put  tny  laws  into  their  mind,  and 
write  them  in  their  hearts  :  and  I  wiil  be  to  them  a 
God,  and  they  Ihall  be  to  me  a  people. 

Ohferve  here,  I.  The  perfons  witii  whom  this  cove- 
nant is  made,  the  houfe  of  LH-ae!,  and  the  !,oufe  of  Judah  ; 
not  made  with  them  as  a  political  bixly,  becaufe  'heir 
policy  was  to  be  dilfolved,  but  as  a  part  of  the  univerfal 
church.  Ohfe  ve,  2.  The  author  of  tlii'i  coverant,  and 
that  is  God  himfelf,  /  will  inahe  il,  faith  the  Lord.  Note, 
That  the  abolilhing  of  the  old  covenani,  and  elfablifhir.g 
the  new,  is  ,in  aifl  of  fovereign  wifdoin,  grace  and  autho> 
ri'v  in  (jol  :  /  will  make  a  new  iwe^unit.  Ohjenr,  3. 
What  is  the  great  and  comprch;nlive  nronufc  ot  ilie  ncv 
covenant  :  /  will  put  my  hra's  into  ih.'ir  minds,  and  rvrite 
them  in  their  heuris  \  that  is-,  I.  I  v.  ill  make  a  clear  anJ 
perfpiciious  revelation  of  my  mind  and  will  unto  tlicm, 
aivl  givf  them  a  thorough  knowledge  and  underf'andiiig 
of  iTiv  laws,  fo  that  their  own  conrefrnccs  flial!  condenm 
them  when  th?"V  do  irnnr«rerv  l!xm.  Attd,  2.  j?v  rr>y 
Holy  Spirit  I  will  mnke  a  deep  and  clKcacioiis  impreiiion  r.f 
ih'cm  up')Uthi.ir  hearts  and  fpiri;.«.  Where,  «;/<•,  Thit 
the  prcC'.'pts  "of  the  old  coveii.mi  are  all  tf  thcr.i  turned- 
in  pro'-uifes  under  t'le  new  ;  their  pcrcep'ivc  and  com- 
mandini;;  power  reinaineiJi  ,  but  gra.e  is  piomifed  ff)r  thr 
pcrf:jrmancc  of  them.  Ncte  f  Tther,  T  hat  the  w(>rk  r>f 
grace,  in  i;»c   new   covenant  p.-.!l"cth  on  the  foul  in  all  its 

pivtr, 


Chap,  v  i 


HEBREWS. 


977 


powers  and  faculties,  to  their  cIianRC  and  renovation  :  / 
will  put  mv  lavs  into  thtir  mindj,  iic.  And  cunlequently, 
to  deny  the  recelliiy  and  efficacy  of  the  fancTifyin^;  and 
renewing  grace  of  God  in  the  habits  and  adls  of  it,  is 
plainly  to  overthro-*.'  the  evangelical  covenant.  Oh/cive, 
4.  What  is  the  relation  which  is  here  faid  to  enfuc  be- 
tween God  and  his  pccpk;  I 'mH  he  to  thtm  a  God,  &c. 
Here  nttr,  i.  God's  relation  to  ^s  ;  /  wUbetothem  a  God, 
I  who  am  ail-fulficier.i  in  niylclf,  will  he  your  a'.l-fnfiicient 
preferver,  and  your  all  fufficient  rewarder.  As  nothing 
lels  than  Gods  becoming  our  God  can  relieve  and  help 
us  ;  fo  nothing  more  can  be  required  thereunto.  Note,  i. 
Our  relation  to  God,  They  fn all  be  to  fic  a  people  ;  that  is, 
•  fpecial  and  peculiar  people,  owinw  dependency  upon  him, 
»nd  prefelTing  all  luhjection  and  obedience  to  him.  And 
okferve,  God  undertakes  for  this,  theyjhall  be  la  me  a  peo- 
ple. Learn  thence,  Th.n  God  doth  as  well  undertake 
for  our  being  his  people,  as  he  doth  for  his  being  our 
God  :  He  that  afTumes  them  into  that  relation  freely,  will 
preferve  them  in  it  powerfully  ;  I -will be  tifthem  a  God,  &c. 

11  And  they  fl\all  not  teach  every  man  his 
neighbour,  and  every  man  his  brother,  faying  Know 
the  Lord,  for  all  fh'all  know  me,from  the  leaft  to 
the  greatcft. 

Thefe  words  are  not  to  be  underftood  abfolutely,  but 
comparatively  :  They  are  a  promife,  that  under  the  new 
covenant  difpenfation  the  Holy  Spirit  fliall  be  fo  plentifully 
poured  forth,  and  the  light  of  the  gofpel  fo  clearly  fliine 
forth,  that  there  Ihall  not  be  fuch  need  as  under  the  law, 
to  teach  men  the  knowledge  of  God,  and  their  duty  to 
him  ;  they  Ihall  not  need,  in  fuch  a  manner  as  formerly, 
to  inftruifi:  one  another  in  the  meaning  of  the  types  and 
fliadows  of  the  law;  they /hall  all  knciv  me.-  that  is.  all 
ranks  and  degrees  of  men,  all  forts  and  conditions  of  per- 
fons,  (hall  own  me  to  be  the  Lord.  Ncte  here.  What 
abul'e  is  put  upon  this  text  by  fome,  who  brmg  it  to  fet 
ofide  the  necelTity  of  human  teaching ;  for  it  is  by  fuch 
teachin^r  that  God  gives  men  the  knowledge  of  hi'nfelf. 
Learn  hence,  That  there  is  a  duty  incumbent  en  every 
maH  to  inftruft  others  according  to  his  ability  and  oppor- 
tunity, in  the  knowledge  of  God.  But,  Lord,  pity  u', 
■we  have  more  that  mutually  teach  one  another  (in,  folly, 
vanity,  yea,  vilanny  of  all  forts,  than  the  knowledge  of 
God,  and  the  duty  we  owe  unto  him!  This  it  not  vrhac 
God  here  promifeth  believeriin  a  way  of  grace,  but  what 
fie  hath  given  up  carelefs  unbelieving  profeflbrs  to,  in  a 
way  of  vcHgeance. 

18  Far  I  will  be  merciful  to  their  unrighteouf- 
nefs,  and  their  lins  and  their  iniquities  will  I  re- 
member no  more. 

This  is  the  great  fundamental  promife  of  the  covenant 
of  grace,  pardon  offio.  Thence  learn,  That  free  and 
undelerved  grace,  in  the  pardon  of  fm,  is  the  original 
fpring  and  foundation  of  all  covenant-mercies  and  blef- 
fings.  Obferve  farther,  How  copioufly  the  Spirit  of  Gcd 
feti  forth  the  benefits  of  pardoning  grace,  1  will  forgive 
and  forget ;  /■*;//  be  merdjul,  andrcmembtr  no  rmre  ;  par- 


efoning  mercy  is  full,  as  v.ell  as  irte.  dhjltve  lalily.  The 
aggravating  names  here  given  to  fin,  it  is  called  ur.rigkc- 
oufntjs,  becaufe  nothing  can  be  more  uncqiul  and  unjull, 
than  for  man  to  (in  agamlt  God  his  creator,  his  ruler  and 
benefaclior  ;  and  iniquity,  or  a  tranlgredion  of  the  law,  ai\ 
erring  and  fwerving  from  the  rule  of  hohnefs,  which  vre 
are  to  walk  by.  Zt^^rw  hence,  i.  That  the  aggravations 
of  fin  are  great  and  many,  which  the  confciences  of  con- 
vinced finners  ought  to  have  great  regard  unio.  Learn,  z. 
That  we  can  never  underftand  aright  the  glory  and  excel- 
lenry  of  pardoning  mercy,  unlefs  we  are  convinced  of  the 
greatnefs  and  vilenel's  of  our  lins  in  thefe  feveral  aggrava- 
tions of  them.  Learn,  3.  That  the  cover:ant  of  grace 
fully  alTures  us,  that  there  are  riches  of  grace,  and  abun- 
dance of  pardoning  mercy  in  God,  weich  difpofes  him, 
for  Chrift's  lake,  to  be  merciful  to  penitent  finners'  un- 
righteoufnefs,  and  to  ramember  their  tranfgreflions  no 
more,  how  many  and  heinous  foever  they  have  been. 

13  In  that  he  faith,  A  new  covenant,  he  hath 
made  the  firft  old.  Now  that  which  decayeth,  aad 
waxeth  old  n  ready  to  vanlfli  away. 

The  apoftle  having,  in  the  foregoing  verTes,  proved  the 
infulTiciency  of  the  old  covenant,  and  the  necelliiy  of  the 
new,  and  given  the  preference  to  the  latter  above  the  for- 
mer •  in  thislaft  verte  he  acquaints  us  with  the  abrogation 
of  the  old  covenant,  it  is  made  old;  and  with  the  abolition 
of  it, //  is  ready  to  vanijl)  awey:  As  old  things  lo.fe  their 
power,  ftrength,  and  vigour  ;  fo  the  old  covenant  loft  its 
binding  power  and  obliging  force.  And  as  that  which 
waxeth  old  moulders  away  by  little  and  little,  till  at  \zk  it 
does  totally  vanilli,  and  utterly  perifh  ;  thus  the  legal  dif- 
penfation  by  little  and  little  decayed,  until  it  wholly  ceafed 
at  laft  ;  yea  it  is  obfervible,  that  the  whole  policy  and 
Jewifh  government  did  vanifli  away,  and  totally  expire  in 
a  few  years  aftor  the  writing  of  thisepiflle.  Leamhence, 
I.  That  the  outward  appearance  of  the  legal  adminidra- 
tion  was  glorious,  and  very  taking  to  the  jews  .-  The  fa- 
bric of  the  temple,  the  ornaments  of  the  priefts,  the  order 
of  their  worlhip,  had  a  glory  in  them  which  dazzled  the 
eves  and  captivated  the  minds  and  afFeftions  of  the  peo- 
pie.  Learn, 1.  That  all  this  glory  did  gradually  vanilii, 
and  at  lall  totally  difappear;  all  the  glorious  inflituiions 
of  the  law  were  at  beft  but  as  liars  in  the  lirniainent  of 
thechurchj  and  confequently  were  all  to  dilapperat  the 
riling  of  the  fun  of  rightecufnefs  :  In  that  hejaith,  a  new 
Cfjvsnant,  &:e. 

C  H  A  P.     IX. 

Our  apcfik  in  this  chapter  tn^rs  a  ciitiparifon  heixoein 
the  old  and  new  covenant,  betweni  tli*  legal  and  ezwi- 
gelical  difpenjaticm,  Jlitxaing  that  the  former  zcas  to 
ceafe,  and  that  it  was  greatly  to  the  church's  advantage, 
that  itjliimlddojo. 

THEN  verily   the  firfl  covenant  had  alfo  ordi- 
nances of  divine   fervicc,  and  a  worldly  fanc- 
tiiary. 
6  H  1« 


97«" 


HEBREWS. 


CjIAP.     IX. 


In  tliis,  nnd  the  following  vci Tcs,  the  apoflle  gives  ut  a 
pirticular  and  tliHinifl  view  of  the  typical  ordinances  in  the 
old  covenant  under  the  Molaic  dilpeiifation,  and  alfo  of 
their  accomplifliment  in  Jelui  Chrill  :  And  here  in  gene- 
ral he  acquaints  Uf,  that  the  tTrll  covenant  had  an  outward 
leg.il  ftrvice,  with  fundry  rites  and  ordinanct-s  of  divine 
wordiip,  and  a  worldly  fanillnary,  raift-d  by  men,  of  earth- 
ly materials  ,  a  tenipornry  tabetnacle  ;  wrily  ihf  jiip  rt- 
vfnant  had  ordtnjnceshf  d-v'tnc  ftt  vice.  Sec.  Ohjetve:  here, 
That  there  was  never  any  covenant  between  God  and 
man,  but  had  fome  ordinances  and  inftituiioiiS  of  divine 
•worlhip  annexed  unto  it ;  the  original  covenant  of  woi  k<, 
had  the  ordinances  of  the  tree  of  life,  and  the  tree  of 
knowledge  of  good  and  evil.  The  covenant  of  Sinai, 
whereof  the  .ipoflle  here  fpe.iks,had  a  multitude  of  th^nl, 
and  ills  gofpel  covenant  is  not  defliiute  of  them  ;  witiufs 
our  facrainent:  and  public  worfliip.  Chferve,  2.  That  all 
ordinances  f.)r  worlhip  mnft  be  refolved  into  divine  ordi- 
nation or  inftitution^  or  that  which  renders  them  accepta- 
ble and  will  pleaCing  unto  God  :  A  worihip  not  ordained 
by  God  is  not  acceptable  to  God  :  it  had  ordinances  of 
worfhip.  fihfave  hniy,  How  God  can  animate  outward 
carnal  things  with  an  hidden  invifible  fpring  of  glory  and 
efficacy.  So  he  did  their  fanftuary  with  its  relation  unto 
Chrilf,  which  was  an  ubjeft  of  faith,  which  no  eye  offldh 
could  behold. 

2  For  there  was  a  tabernacle  made;  the  firft 
wherein  xuai  the  candlcftick,  and  the  table,  and  the 
flicwbread;  which  is  called  the  faiiftuary.  3  And 
after  the  fecond  vail,  the  tabernacle  which  is  called 
the  holiefl;  of  all  :  4  Which  had  the  golden  cenfcr, 
and  the  ark  of  the  covenant  overlaid  round  about 
with  gold,  wherein  viai  the  golden  pot  that  had 
manna,  and  Aarons  rod  that  budded,  arid  the  ta- 
bles ot  the  covenant :  5  And  over  it  the  cherubiins 
of  glory  (hadowing  the  mercy-feat:  of  which  we 
cannot  now  fpcak  particularly. 

In  thcfe  verfc's,  the  Holy  Ghoft  by  the  apoftle  fets  be- 
fore our  eyes  the  bcautifnl  face  of  God's  public  worfliip, 
under  the  cerernonial  law.  And  firll,  He  deCciibes  the 
place  appointed  by  God  for  his  folemn  wor/liip.  This 
wa"!,  fiifl,  the  tabernacle,  then,  the  temple :  The  taber- 
nacle was  an  ambulatory  temple  ;  the  temple  a  (landing 
TabernScle.  The  tabernacle  was  a  type  .-^nd  figure  of 
Chrift's  mcarnation,  whereby  the  fulnefs  of  the  Godhead 
d-A-elt  in  hirn  bodily,  as  it  d^elt  typical  in  the  tabernable  ; 
this  tsbfrn;!cle  had  two  parts,  thefanftuary,  or  holy  place, 
and  \\\.^  fanfluti  fan^tr^m,  itr  the  /;'>/y  <jj  hr,ltes.  Our 
aportls  tells  us  what  facrrd  utenfils  were  hy  God's  appoint- 
inent  in  both  iheCe  pLices.  I.  In  the  fandii.iry  tin  re  was 
the  carJl:J}uh,  reprefcnting  that  fulnefs  of  light  wlrch  is 
in  Cbritt,  and  which  is  by  him  connnunicaied  to  the  whole 
cburcn.  The  table  whereon  flood  the  fhfoibread,  typify- 
ing ihi  faints  coiiiiKiunion  with  Chrift,  and  with  unt- an- 
other ;  alfo  the  fnew  bread  itfclf,  which  typified  Chrift, 
a«  being  the  only  bread  of  life  to  his  church,  iheoiily  fpiri- 
tual  food  of  theloul  that  nourifiies  it  inio  life  eternal.  2.  In 
the  hoi/ 0/ h,. lie-  there  y.as  ihe  gcldtn  ccnf^r,  which,  wat 


to  hold  the  incenfe.  This  reprefentcd  the  interceliron  of 
Chrift,  which  gives  efficacy  to  the  prayers  of  all  believers  : 
The  prevaleiicy  of  all  our  prayers  depends  on  the  incenfe 
which  is  in  the  hand  of  our  merciful  Hig"h  J'riell.  The 
ark  of  the  covtiiant  ova  LiidviUhg'ild  .•  this,  with  the  mercy- 
feat,  which  covered  the  ark,  was  the  toi/ft  glorious  and 
mydf  rious  utenfil  of  the  tabernacle,  the  nioft  eminent 
pi  dgt  of  the  divine  prifence  ;  calleil  ihe  ark  of  the  cove- 
nant, htcaufc  the  two  tables  tn  «liich  the  ten  command- 
ments were  writ  by  the  finger  of  Gotl,'Aere  kept  in  it;  next 
\he  g'lJfti p'lt ,  in  which  the  manna  was  laid  op,  and  niira- 
tuloiifly  kept  from  putrefaction, (which  of  iifcif  would  have 
dunk  in  a  few  days)  a  type  of  Cbrifl  the  bread  of  life. 
Ihfii  Aaron's  tod  that  huddid;  This  originally  was  the 
rod  o  Mofes,  wherewith  he  fed  his  ffieep  in  the  wilder- 
neff,  and  afterwards  wrought  his  miracles,  and  particularly 
fmote  the  rock  with  it  lill  it  guflied  out  water.  When 
Aartjn  was  called  to  the  office  of  the  priefthood,  i' was 
delivered  unto  his  keeping.  This  rod  of  Moles,  w  fierc- 
with  he  fmote  the  rock  is  commanded  to  be  laid  up  in  the 
tabfrn;icle,  becaufe  the  I'piritual  to&.  that  followed  them 
was  to  be  I'mitten  with  the  rod  of  the  law,  thnt  it  might 
give  forth  the  waters  of  life  unto  the  church.  Lartof  all 
the  tables  of  the  covenant;  that  is,  the  two  fables  of  (lone 
cut  out  by  Moftf,  and  written  on  by  the  finger  of  God, 
containing  the  ten  commandments,  which  were  the  fuh- 
ftince  of  God's  coveiunt  wiih  the  people.  Tlicfe  two 
tables  of  Hone  were,  by  the  cxprefs  command  of  God,  put 
into  the  ark,  and  there  was  nothing  elfe  in  the  ark  but 
them.  The  pot  of  manna,  and  Aaron's  rod,  were  laid 
up  in  the,  holy  of  holies,  near  the  ark,  but  not  in  it,  which 
were  of  no  cfFccfual  ufe  in  the  fervice  of  God,  btit  only 
kept  as  facred  memorials.  Having  thus  defcribed  what 
was  in  the  ark,  next  the  apoOle  tells  u«  what  w  as  over  the 
ark,  namely  the  cherubims  and  mercy  feat.  The  cheru- 
bims  were  j^lata  ammuVta,  winged  creatures,  of  human 
fltape,  but  with  wings,  to  denote  their  angelic.-.l  nature  ; 
there  were  two  of  theni,  one  a:  each  end  ot  the  ark,  (ha- 
dowing the  mercy-feat;  from  betueen  thefe  cherubims, 
over  the  mercy  feat  ;  it  was  that  God  manifcfted  his  ma- 
jcftical  prefence,  (pake  unto  Moles,  and  gave  out  his  ora- 
cles as  a  prince  fj)eaks  from  his  throne.  'Jhe  mercy-feat 
was  of  pure  beaten  gold;  the  meafure  of  it  exactly  anfwer- 
ing  the  ark  ;  Thi^  covered  the  ark  wherein  the  law  was; 
and  was  a  type  of  Chrift,  w'ho  fully  covers  our  (ins,  the 
tranfgreflions  of  the  law,  out  of  God'  light;  and  is  there- 
fore called  by  the  apoftle,  Rom.  iii.  25.  our  propiti- 
atory, or  propitiation,  or  mercy-feat,  lor  \f  thou,  Lord, 
JhouUj]  mark  inl/juitiet,  according  to  the  Lrjj,  -who  could 
(land?  Thefe  are  the  particular  things  which  the  apolUe 
thought  fit  to  take  notice  of,  in  the  Jew  ilh  tabernacle; 
all  which  we  fee  pointed  at  Chrift;  and  there  vasia 
tbcin  all,  iwne  or  Icls,  a  reprefentation  of  the  perfon  and 
niedia.tii^n  of  Chrift.  Hereunto  they  were  defigned  by  di- 
vine viii'dom,  to  denote,  that  in  him  alone  is  God  well 
plcafed,  in  him  alone  will  he  be  glorified. 

6  Now  when  thefe  things  were  thus  ordained, 
the  pricfts  went  always  into  thcfirfl  tabernacle,  ac- 
complifliiHg  the  fervice  2/^  GciJ. 

Our 


Chap,  ix. 


HEBREWS. 


979 


Our  Apoftle  having  given  an  account,  in  the  preceding 
verfef,  of  the  (tructiire  or  fabric  of  the  tabernacle,  in  the 
two  parts  of  which  bt  longed  to  the  priclli  ;  namely,  the 
holy  place,  and  the  lioly  of  holies,  .(tor  of  the  firll  court, 
the  court  of  the  people,  he  fays  nothing) ;  he  comes  now 
to  difcoiirle  of  the  fcrvice,  which,  by  the  appointment  of 
God.  the  prielts  were  to  perform  in  this  magnificent 
ftruclure. 

VVhere  obferve,  I.  The  perfonsadminirtering,  thtpr'tejls 
only,  and  they  of  the  poderity  of  Aaron  :  All  others  were 
forbidden  upon  pain  of  excifion.  2.  The  general  founda- 
tion of  the  lervice  of  thefe  priefts  in  the  lanftuary,  they 
entirecl'mto  it,  but  were  to  go  no  farther;  they  muft  not 
lb  much  as  look  into  the  holy  of  holies  ;  no,  nor  yet  abide 
in  the  fanduary  when  th.e  high  prieftcntered  into  the  mod 
lioly  place.  3.  The  time  of  this  their  entrance  into  the 
fanctuary  to  difcharge  their  fervice,*?/:);;?)'/ ;  that  is,  every 
day,  and  at  all  times,  as  occadon  did  require.  4.  The 
fervice  itfelf,  accomplijhing  the fervice  cf  God ;  theie  ler- 
vices  were  either  daily  or  weakly  :  Daily,  were  dreiTing 
the  lamps,  fupplying  them  with  holy  oil,  morning  and  e- 
vening  ;  alio  the  iVrviceof  the  goldenaltar,  on  which  the 
priells  burnt  incenfe  every  day.  The  weekly  fervice  of 
i!ie  fanvlluary  w.ts  the  changing  of  the  fliew-bread  every 
Jabbaih-day  in  the  morning.  All  the  fervice  was  typical, 
repreienting  the  continual  application  of  the  benefits  of 
Chrift's  facnfice  unto  his  church  to  the  end  of  the  world. 
The  tabernacle  itfelf,  and  the  inhabitation  of  God  in  it, 
■w  as  a  type  of  the  incarnation  of  the  type  of  God.  All  the 
iitenfils  of  it  were  reprefeiuaiioni  of  his  grace.  He  is  the 
h'ghtand  life  of  the  church,  the  lampnnd  the  bread  there- 
of. The  incenfe  of  his  interceffiim  renders  all  our  obedi- 
dience  acceptable  unto  God  ;  and  accordingly,  there  was 
continual  application  unto  ihefc  things  w  ithont  internidlion, 
every  day  :  Signifying  unto  us,  that  a  continu.il  applicati- 
on unto  God  by  Chrilt,  and  a  continu^jl  ayplication  of  the 
mediation  of  Chrid  by  faith,  are  the  fprings  of  the  light, 
life,  and  comfort  of  the  church. 

Having  thusdefcribed  the  prieft'sfervice  in  the  fiiftpart 
of  the  temple,  ver.  6.  he  conies  now  to  declare  the  fervice 
and  adininidration  ot  the  high  pricil  in  the  fecond  part  of 
the  temple,  or  holy  of  holies,  ver.    7. 

7  But  into  the  fccondnw;/!  the  high  piieft  alone, 
once  every  year,  not  without  blood,  which  he  offer- 
ed for  himlelf  and  for  the  errors  of  the  people. 

Obferve  here,  r.  The  perfon  adminiftering  delcribed, 
7he  high  frieft  alone ;  none  of  the  priefts  were  permitted 
to  he  fo  near  him  as  the  faiKftii.iry  when  he  adminiftered 
in  the  mcft  holy  place.  Thus  facredly  was  theprefence  of 
God,  in  the  holy  of  holies,  made  inacceflible,  not  only  to 
the  people,  but  even  to  all  the  priefts  themfelves.  The 
great  truth  which  was  reprefcnted  and  (Jindowed  forth  was, 
that  there  is  no  entrance  into  the  graciou'  prefence  of  God 
hut  by  our  great  High  Priefl  the  holy  jefiis.  The  high 
prie/i  aione,  and  no  other  perfon,  enteied  into  the  holy  of 
holies.  2.  The  high  priell  engaging  in  his  fervice,  He 
entered  through  the  vnil  into  the  hdv  place.  T  his  was  .i 
type  both  of  the  entrance  of  Chrift  into  heaven,  and  of 
our  entrance  by  hipj  into  the  throne  of  grace.     We  read 


Matt.  xTtvii.  15.  of  the  rending  of  iliis  vai!,  at  the  death 
of  our  Saviour,  from  top  to  bottom:  Signifying  thereby, 
that  the  way  was  laid  open  into  the  holy  place,  and  the 
gracious  prefence  of  God  difcovered,  and  made  acceffible 
to  all  that  come  into  him  by  Jefus  Chrift.  3.  The  time 
of  this  fervice  exprefied,it  was  once  only  every  year  ;  and 
the  day,  the  precife  day  of  theyear,detcrniined,Lcv.xvi. 
29.  to  wit,  the  tenth  day  of  the  month  Tizri,  anfwtring 
our  Septenier,  called  the  great  day  of  atonement?  on 
which  day  fuch  a  complete  atonement  was  made  for  fin 
that  the  Jews  had  a  Cay,  "That  on  the  day  of  expiation 
all  Ifrael  was  made  as  innocent  as  in  theday  of  creation." 
4.  The  nature  of  this  fervice  ;  the  apoftle  tells  us,  it  was 
not  luithout  bhod,  that  is,  he  did  it  by  blood,!prir,klin<T  it 
feven  times  with  his  finger  towards  the  mercy-feat  Lev. 
xvi  11,12.  There  isan  emphalis  in  the  expreifion,  woi 
■without  bhod,  to  manifeft  the  neceflity  of  the  death  'and 
blood-fhedding  of  Jefus  Chrift  our  gieat  high  Prieft.and 
the  iinpolfibility  of  our  entering  into  thegraciou?  prelenco 
of  God  without  the  blood  of  the  reconciling  facrince  Chrift 
Jefus.  5.  For  whom  this  blood  was  offered  ;  fiift,  for 
him/elf,  then  for  the  people  ;  that  is,  for  his  own  liiif',and 
the  fins  of  the  people  :  Thisiirgucd  the  great  imperfedion 
of  that  ftaie  ;  whereas  Chrift  our  great  High  Prieft  was 
not  to  oircriip.the  blood  cf  goats,  but  his  own  blood,  not 
for  hiinfelf  at  all  ;  by  one  cjfering  he  hath  for  ewer  perfe£ied 
them  that  are  fanSHfied. 

8  The  Holy  Ghoft  this  fignifying,  that  the  way 
into  the  holiell  of  all  was  not  yet  made  manifeft 
while  as  the  firfl  tabernacle  was  yet  (landino- 

The  apoftle,  in  this  verfe,  declares  the  fpiritual  ufe  and 
fignification  of  the  Levitical  fervice,  and  what  the  Holy 
Ghoft  did  intend  thereby  ;  namely,  that  the  true  and 
proper  means  to  tnter  into  heaven,  the  holy  of  hoIie,<:,was 
not  fo  fully  and  clearly  inanifefted  ;  and  that  hcaven.re- 
prefented  by  the  holy  of  holies,  was  as  yer  inacceflible  : 
for  Chrift  firft  entered  into  heaven  asour  forerunner, with 
his  blood  to  appear  before  God,  and  thereby  to  prepare 
the  way  for  our  enrrance  afterhim.  Hence /carw,  i.  That 
the  Holy  Ghoft's  defign,  in  all  the  Levitical  fervce,  was 
todirecT:  the  faith  of  believer's  to  Chrift  the  promiled 
Mefllih,  who  wasfignified  thereby  ;  the  Holy  Cha/hhus 
fgnifying.  2.  That  although  typical  inftiiutions,  attended 
diligently  unto,  were  fnfficient  to  direft  the  faith  of  the 
Jews  unto  the  expedlaticn  of  a  real  expiation  cflni,  atid  a 
gracii'us  accept.inte  with  God  thereupon  ;  yet  the  clear 
manifeftation  of  the  way  of  expiation  of  [in  by  the  blood 
of  Chrilt,  is  the  gteat  privilege  and  difcovery  of  the  gofpcl. 
3.  Although  the  ftandingofthe  firft  tabernacle  wasa  great 
mercy  and  privilege,  yet  the  removal  of  it  was  a  greater 
becaufe  it  made  way  for  the  bringing  in  of  that  which  was' 
much  better,  ihegofpel-ftate. 

9  Which  uas  a  figure  for  the  time  then  prefent, 
in  which  were  offered  both  gifts  nnd  facrifices.that 
could  not  make  him  that  did  the  fervice  perRa.as 
pertaining  to  the  confcicnce,  10  IVhic/iJlccd unly'ln 
meats  and  di inks,  and  divers  wafliings,  and  carnal 

ordinances, 
r^  H  ,2 


cj8o 


HEBREWS. 


Chat.  rx. 


ordinances,  impofi  d  ('>(  than  iinP!!  tb'- time  of  refor- 
mation. 

As  if  tlie  apnftle  Iiad  fai  I,  "The  lirlt  tabernacle  was  but 
a  figure,  or  typical  reprefentation  of  good  thiiif^s  tocoiue, 
rerviiijT  only  fonheprereui  uoii-ageof  the  church  :  for  the 
^iftt  and  facrili>.es  iheii  t>ffereil  could  not,  of  thcnifeKcs, 
perfcrtiy  juUify,  faiictify,  or  fi*ve  any  man,  nor  could  they 
pacify  the  confciepce  of  the  (inner.  Wliere  note,  That 
lonfcience cannot  be  latished  until (jod's  wrath  be  pacitied. 
Mow,  the  ceremonial  rites  could  not  patify  God's  wrath, 
becaufe  they  could  not  faiisl'y  God's  juftice  :  nothing  but 
tlie  blood  of  Chrifl  could  do  tl>at,  which  thofe  facrificcs 
vvcrc  only  typically  repreffntations  and  prelij;urations  of. 
Chft-rve  farther, The  apoftle's  leafons  why  thofe  legal  rites 
Lould  not  make  them  jjetfect ;  Dymelyjbecaijfe  ti)e  natiitc 
of  them  was  luch;  that  they  reached  only  to  the  outw^ird 
Kian,  coiifliiig  only,  for  the  mcft  part,  in  meats,  drinks, 
and  divers  'jL<aJhings,  that  concerned  the  flefii  and  body  of 
man,  which  did  not,  of  iheinfclves,  commen<i  any  man  to 
God,  and  were  impofed  upon  them  as  a  yoke,  until  the 
time  of  the  reformation;  that  is,  the  time  of  theMefliab,il)c 
time  of  the  New  Te.'tament  dirpeiii'ation.  A'o/f  here,  The 
great  imperfedVion  of  the  Jewiili  difpenfation,  it  was  weak 
and  imperfect,  and  confequently  not  to  be  continued.  Note 
farther,  That  nothing  can  give  peace  to  confcience  but 
what  gives  fatiifaftion  to  God's  jnflite.  Whoever  feeks  it 
any  other  way,  than  by  virtue  of  Chrift's  atonement,  will 
never  attain  it  in  this  world,  or  in  that  which  is  to  come: 
No  (iff'critgs  c  uld  make  him  thatdid  the  ferv':ces  perfe^ ,kc. 

1 1  But  Chrin  being  come  an  high  prieft  of  good 
thinjjs  to  come,  by  a  greater  and  more  pcrfetl  ta- 
bernacle, not  made  with  hands, that  is  to  fay,  not  of 
this  building  ;  12  Neither  by  the  blood  of  goats 
and  calves, but  by  his  own  blood,he  entered  in  once 
into  the  holy  place,  having  obtained  eternal  re- 
demption/or Ui. 

Onr  apoftle  having  fliewed,  in  the  preceding  verfes,how 
and  after  whit  tnanner, the levitical  prielts  executed  their 
office,  he  comes  now  to  declare  how, and  after  what  man- 
ner, Cbrift,  otir  great  High  Prieft,  did  alfo  execute  his. 
And. I.  As  the  levitical  priefti had  a  tabernacle, an  earthly 
fanduary,  to  officiate  in  ;  foChrift  had  a  greater  and  more 
ptrfecl  tabernacle  to  execute  his  office  in,  naaiely,  that  of 
hi^  own  body,  not  like  theirs,  made  with  hands,  but  mi- 
raculoufly  formed  in  the  virgin's  womb,  by  the  overfha- 
dowing  po*er  of  the  Holy  Ghoft  ;  in  which  tabernacle 
the  fulnef'^  of  the  Godhead  dwelt  fubftantjally.  The  hu- 
man uarure  of  Chrift  wsithat  tabernacle  in  which  the  Son 
of  God  adnjiniftered  Jiis  facerdotal  office  in  this  world, and 
■wlierein  he  continneth  yet  fo  to  do  in  heaven  by  his  inier- 
tefiicn.  And  well  may  this  tabernacle  he  aWcA  grer.ttr, 
being  fo  not  in  quantity  and  meafure,  but  in  dignity  and 
worth;  aud  we^e  perjt-tl,  that  is,  more  perfeflly  fitted  and 
fnited  to  the  end  of  a  tabernacle,  both  for  the  inliabitatioH 
tif  the  divine  nature,  and  the  n)eans  of  exercifmg  the  fa- 
cerdotal offi'.C;  in  the  making  atonement  for  fm,  than  the 
other   was.     Learn  hence.   That   the   huiuan  nattire  of 


Chrift,  in  which  he  excrcifed  and  difcharged  the  duties  of 
his  facerdotil  office,  in  making  atonement   for  fin,  is  the 
preateft,  moft  perfeft,  and  excellent  ordinance  of  Ciod,  far 
excelling  thole    ihatwcre  moft    excellent  under  the  Old 
Teftament.     The  glory  of  this  tabernacle  of  our  Saviour's 
body  in  heaven,  will  be  the  obje<5l  of  holy  admiration  unto 
all  eternity,  a',  it  was  admirably  fitted  and  perfcc'^ted  for  fcr- 
vicc  and  iifefulnefs  hereon  earth.   2.  The  apoftle  declares, 
Thar  as  Chrifl  had  a  more  excellent  tabernable,  fo  he  was 
incomparably  a  more  excellent  High  Prieft  than  ever  tho 
legal  difpenfation  had  ;  T'^ryentercd  the  holy  of  holies,//^ 
entered  heaven  ;   T'A.'^  entered  often,    //e  but  once  ;  They 
entered  with  the  blood  of  goats  and  calves,  He  in  his  own 
blood.     And    the  effecfl,    fruit,  and   benefit  of  it  was  un- 
fpeakable  :   thereby  he  obtained  eternal  redefnptiQn  fcr^us. 
Note  here,  That  whereas  it  is  faidthat  Chrift  entered  into 
heaven  with  his  own  blood,    it  is  not  fo  to  be  nnderftood, 
as  if  he  carried  the  material  blood  w  liich  he  (bed  with  him 
into  heaven,    in  a    veflel,  or  othcrwife,  as  the  high  prieft 
carried  the  blood  of  the  facrifite  in  his  hand  into  the  moft 
holy  place:   but  that  Chrift  prefented  bis  body  in  heaven, 
out  of  which  the  blood    was  flied,  and,  by  the  merit  of  his 
death,  made  expiation  for   fin,  and  purthafed  eternal  re- 
demption for  finners.     Learnhence,  That  the  entrance  of 
our  Lord  Jefus  Chrift,  as  our  great  High  Prieft,  into  hea- 
ven, to  appear  in  the  prefence   of  God  for  us,  and  to  fave 
us  thereby    to  the   uitermoft,  was  a    matter  fo  great  and 
glorious,  thai  it  could  not  be  accomplifhed,  but  by  hisown 
blood.     No  other  facrifice  was  fufficicnt  to  this  end  :  ntt 
hy  the  hlood  ofbulls  and  goats. 

1 3  For  if  the  blood  of  bulls  and  oFgoats,  and  th« 
aftiesofan  heifer  fprinkling  the  unclean,  fan£lifieth 
to  the  purifying  of  the  flefh  ;  14  How  muchmor» 
ftiall  the  blood  of  Chrifl,  who  through  the  eternal 
Spiritoffered  himfdfwithoutfpot  to  God.purge  your 
eonfcicncc  from  dead  works  to  fervc  the  living  God? 

The  apoftle  had  afrerted,in  the  former  verfe.  That  eter- 
nal redemption  was  the  fruit  of  Chrift'sfacrifice -.  he  proves 
it  in  ihefe,  and  that  by   an  argnment  drawn  from  the  lels 
to  the  greater:   thus,  "  If,  fays  he,  the  blood  of  bulls  and 
goats  and  the  water  that  was  mixed  with  the  allies  of  the 
burnt  heifer,   (cr   the   red    cow,  mentioned  Nuuib.   xix. 
purified  from  ceremonial  uncleannefs,  and  procurtd  thee: 
ternal   fanftification  of  the  flffli,  or  outward   man;  ho 
much  more  Ihall  the  blood  of  Chrift,  who,  by  the  exteriiaf 
Spirit,  (that  i-s  bis  Godhead,  his  divine  iiature)  t,fiertd  up 
hiniftlf,  his  whole  man,  ioul  and  body,  a  facrifice,  wiihcj 
(pot,  to  God  the  Father,  be  able  to  purge  our  tonfcienct 
fiom  all  fpiritual    impurity    and  unclear.nefs  of  fin.   (that 
dead,  becaui'e  deadly  work)   and  render  us  fit  to  ferve  the 
living  God  in  an  holy  courfe  ef  Clir.ilian  ooedience?  Note 
here,    i.   That  Chrilt's  offering  himfclf  to  God  wasa  fpe- 
cial  art,  as  High  Prieft  of  tb«  duirch,  whtrein  he  gave  up 
hiiidVlf  in    a  sNay   of  moft  profour.d   obedience,  to  do  and 
fuffer    "  hatever  the  jnftiteof  God  required  uiiiothe  expi- 
ation  of  fin,  even  to  the  flicdding  of  his   blood.      2.   That 
Chrift's  Godhead  it  was,  which    rendered  the  fuffering  of 
bis  manhood  infinitely  nieiitoricus. ;  or  that  Chrift's  bJtod 

was 


Ch>p.  IX. 


HEBREWS. 


981 


WIS  effVftuil,  not  llinplv,  a?  it  was  material  blood,  but  as 
offered  by  the  eternal  Spirit ;  his  blood,  though  not  the 
blood  of  God,  yet  was  the  blood  of  him  that  was  God.  3. 
That  the  purging  of  our  confciences  from  dead  works  is 
an  immediate  effect  of  the  death  of  Chrift,  and  a  benefit 
which,  upon  our  faith  and  obedience,  we  are  made  parta- 
kers of.  4.  That  the  befV  works  of  men,  antecedently  un- 
to the  purging  of  their  confciences  by  the  blood  of  ChrifT, 
are  but  dead  works,  unfuitable  to  the  nature  of  the  living 
God.  Lord  help  us  to  remember,  that  when  we  cohic  to 
liear,  to  pray,  or  perform  any  aft  of  worfhip,  that  we  are 
doing  it  to  the  living  God.  O  how  improper  for,  and  un- 
fuitable to,  a  living  God,  ate  dead  fervices,  without  life, 
without  heart,  without  fpirit? 

15  And  for  this  caufc  lie  is  the  Mediator  of  the 
New  Tcftainent.  that  by  means  of  death,  for  the 
redemption  of  the  tranfj^refhons  tlial  arrf  under  the 
firft  tcftamcnt,  they  which  are  called  mi^ht  receive 
the  promilc  of  eternal  inheritance.  16  For  where 
a  tellumcnt  is,  there  muft  alfo  of  necefTity  be  the 
death  of  the  teflator.  1 7  For  a  teftainent  is  of  force 
after  men  are  dead  :  othcrwife  it  is  of  no  flrength 
at  all  whilft  the  teftator  liveth. 

Thefe  words  reprefent  unto  us  one  fpecial  benefit  accrue- 
ing  by  the  death  of  Chrift,  namely,  the  ratification  of  the 
gofpel  covenant;   for  by  this  means  he  tock  upon  him  the 
glorious  office  to  be  the  mediator   of  the   new    covenant, 
that  by  the  intervention  of  his  death  he  might  make  fatis- 
faftion  for  the  fins  of  believers  under  the  Old  Teftament, 
as  well  as  for  thole  that  live  under  the  new  ;  and  tiiat  as 
well  ihofe  that  lived  before  Chrill's  coming  in  the  fief!}  as 
fiDce,  might,    by  virtue  of  his  death,  obt.iin   the  promifed 
eternal  inh  eritance.      N'Je  here.   That    God  deligned  an 
eternal  inheritance  unto  fome  perfons  :     ihat    the  perfons 
deligned  are  them  that  are  called  ;  that  the  way  and  man- 
ner of  conveying  a  right  and  title  to  this  inheritance,  was 
apromife  :   that  there  was  an  obllacle  to  the  enjoyment  of 
this  inheritance,  w  hich  was  tranfgrefTion  againft   the  firft 
covenant;   that  this  obllacle  might  be  removed,   and   the 
inheritance  enjoyed,  God  made  a  new  covenant,  which  had 
a  mediator,  who  expiated  fin  by  the  facrifice  of  his  death. 
Note  farther.  That  the  efficacy  and  merit  of  Chrift's  death 
and  mediation  extends  iifelf  to  all  that  are  effectually  cal- 
led, as  well  thofe  that  lived  before  his  coming  in  the  flefh, 
as  to  thole  that  lived  fince.   Note  liftly,  How  the  covenant 
juf  grace  is  here  calh'd  a  Teftjment,  becaufe  it  received  irs 
ratification  and  confirmation  by  ihe  blood  of  Chrift.      All 
things  required  in  a  teftainent  are  here  found,   namely    a 
teftator  dereafetl,  Chrift  Jefus;  legacies  bequeathed,  tem- 
poral, fpiritua!,  and  eternal  blellings;  legatees  natned,  the 
heirs  of  promil'e  ;  conditions  required,  upon    which  cmly 
the  legacies  may  be  obtained,  f.iiih,  repentance,  -tml   fin- 
cere  obedience  ;    feals  annexed,  baptifiii,  and    the    Lool's 
fupper  ;   witnefles  fublcribing, the  Father,  the  Word-ai^l 
the  Holy  Ghoft.     The  Turn  is   thif^    That   the   d^l^i 
Chrift  is  the  foundation,  life,  and  foul  of  the  new^ove- 
nant ;  and  that  the  new  covenant  i;  of  the  nature  of  a  tef- 
lameut,  and  the  benefits  promift  J  therein  ;  to  wit,  teimT- 


fion  of  fin.  reconciliation  with  God,  fanctification  on  earth, 
and  glorification  in  heaven,  are  legacies  freely  left  us  by- 
our  deceafed  teftator,  who  wus  dead,  but  is  alive  again, 
and  lives  fir  evermire,  to  execute  his  own  will  and  tefta- 
mcHt,  of  which  the  fcripture  is  the  inftrument,  and  the  fa- 
craments  the  feals.  Learn  from  the  whole,  i.  That  there 
is  an  irrevocable  grant  of  the  whole  inheritance  of  grace 
and  glory  made  unto  believers  in  the  new  covenant.  2. 
That  as  the  grant  of  thefe  things  is  free  and  gracious,  fo 
the  enjoyment  of  them  is  fecured  againft  contingencies,  by 
the  death  of  Chrift  the  great  teftator. 

18  Whereupon  neither  the  firft  kjlament  was  do-' 
dicated  without  blood.  19  For  when  Mofcs  had 
fpoken  every  precept  to  all  the  people  according- 
to  the  law,  he  took  the  blood  of  calves  andof  ggats, 
with  water,  and  fcarlet  wool,  and  hyflbp,  and  fprink- 
led  both  the  book  and  all  the  people,  20  Sayin;j, 
This  is  the  blood  of  the  teftainent  which  God  hath 
enjoined  unto  you.  2 1  Moreover,  he  fprinkled  like- 
wife  with  blood  both  the  tabernacle  and  all  the  vef- 
fels  of  the  miniftry.  22  And  almoft  all  things  are 
by  the  law  purged  with  blood ;  and  without  flied- 
ding  of  blood  is  no  remiffion. 

Our  apoftle  having  entered  upon  a  comparifon  between 
the  firft  and  fecond  ccvenani  in  the  former  verl'es,  he  goes 
ea  to  profecute  it  in  thefe  ;  fhewing  that  both  of  them 
were  dedicated,  that  is,  confirmed  by  blood.  The  firft  co- 
venant which  God  m:ide  with  ll'rael  in  Horeb,  had  not  its 
fanction  without  typical  blood.  Theufingof  the  blood  for 
the  lan<rti(m  of  leagues  and  covenants  was  a  very  ancient 
ritf,  and  probably  fignified,  that  the  parties  confederating 
did  thereby  engage  blood  and  life  for  the  obl'ervation  of 
them.  Now  that  the  covenant  bet%\een  God  and  Ifrael  was 
thus  folemnized,  and  received  its  confirmation  by  blood, 
the  apoftle  makes  appear  from  the  iiiftory  of  Mofes,  Exod. 
x.s.iv.  unto  which  he  appeals  ;  where  we  find  x\it fprinkUr 
to  be  Moles,  the/prin/iling  to  be  blood,  the  things Jprink- 
led  where  the  bouk  wherein  the  covenant  was  written,  and 
the  people  who  engaged  themlelves  in  the  covenant.  Now 
the  ufe  and  end  of  this  fprinkling  upon  the  people,  was 
the  conhrmaiion  of  the  covenant  on  their  parts  as  the 
fprinkling  of  it  upon  the  altar  was  the  confirmation  on 
God's  part.  And  the  words  added  to  the  aiftions  w*re, 
this  it  the-bhiid  'jf  ihe  covenant;  that  ii,  this  is  the  blood 
by  which  the  co^'enant  is  confirmed,  and  made  inviolable 
betwixt  God  and  you  :  He  calls  it  xhthljod  of  tl>e  covenant, 
becauie  it  was  a  fign  of  it,  and  a  leal  confirming  it.  In 
like  nrjaniier,  the  r.ew  covemiit  «as  cooiirnied  by  blood, 
even  bv  the  blood  of  Chrift,  as  is  evident  from  hi.soiAn 
words.  Luke  xxii.  20.  This  cup  is  Ihe  new  tejfament  in  my 
hi.:>if-jr  mniffion  of  fins.  ■Reiniirion  of  fin  is  one  princi- 
pal bieffing  j)n>mil'cd  in  the  'hew  covenant ;  but  this  pro- 
wile  had  beci^ii  vain,  if  Chrift's  blood  had  not  been  tned 
to  fa!i^fy  1#\'ijfe  jiidice,  and  thereby  m.ike  fin  rtmiiil'ole  : 
For  thQi!;;,h  r^^h^^d  repented,  and  could  have  made  evca 
h(jtHtf?!f-tjj|J^ri7  with  his  tears,  yet  his  fins  could  uoc 
"hav'e  bee?ffemittcd,  had  not  this  blood  made  it  reniiiliblc; 

So 


i)^i 


HEBREWS. 


Chap.  .IX. 


So  that  the  blood  of  Chrift  is  the  firtn  and  immoveable 
bifis  and  foundation  upon  which  the  new  covenant  was 
fixed.  Thi>isil»e  firlt  part  of  our  apoftle's  dcfi^n  in 
tiiefe  words;  name]),  to  prov^  tlic  nectllity  of  CtirilVs 
blood  for  confirmation  of  the  new  covenant.  Next,  he 
proves  the  efficacy  of  that  blood  for  taking  away  of  fni  ; 
telling  us,  that  the  tabernacle,  the  veni-U,  and  all  the  uten- 
lili  thereunto  belonging;,  yea,  all  things  which  were  puri- 
fied, were  ceremonially  purihed  by  blood:  and  th.it,  as 
without  fliedding  of  blood  then  there  could  be  no  reiniHion, 
fo  no  acceptance  with  God  nu-w  without  the  (bedding  of 
the  bbod  of  Chrift.  Lejrn  hence,  Thjt  in  all  things 
^\  herein  we  have  to  do  with  God,  and  whereby  we  ap- 
proach unto  him,  it  is  the  blood  of  Chrift,  and  (he  appli- 
cation of  it  to  our  own  confciences,  that  gives  a  gracious 
acceptance  with  God;  without  this  all  is  unclean  and  de- 
fled  «'7iu,  as  without  ihedding  of  blood  there  was  no  puri- 
fication ther. 

23  //  rvai  therefore  neccfTary  that  the  patterns  of 
thinjjs  in  the  heavens  fhould  be  purified  with  thcfe ; 
but  the  heavenly  things  thcmfelves  with  better  fa- 
Grifices  than  thcfe. 

As  if  the  apoille  had  fairJ,  "  If  the  tabernacle  and  uten- 
fils  thereunto  belonging,  which  were  patterns  and  types  of 
heavenly  things,  mull  be  confecrated  by  the  bhvxl  of  bulls 
and  goats,  much  more  muft  the  heavenly  thing;  thcm- 
felves, which  were  Ihadowed  by  them,  be  purified  and  con- 
fecrated by  better  blooe  than  the  blood  of  beafts,  even  with 
the  precious  blood  of  fefus  Chrift."  learn  hence,  i. 
That  there  is  Inch  uncleannefs  in  our  nature?,  in  our  pcr- 
fons,  in  our  duties,  in  all  our  fcrvices,  that,  unk-fs  they 
and  we  are  purified  by  the  blood  of  Chrift,  neither  we 
nor  they  can  have  any  acceptance  with  God.  2.  Th,U 
the  facrifice  of  Chrift  is  the  one  only  everlafting  fountain 
and  fpring  of  all  fanftificaiion  and  (acred  dedication, 
whereby  the  whole  new  creation  is  purified  and  dedicated 
unto  God.  3.  That  neither  heaven  itfelf,  nor  heavenly 
things,  could  have  been  made  meet  for  us,  or  wt  for  them, 
had  not  they  been  dedicated,  and  we  purged,  by  the  fa- 
crifice  of  Chrift.  By  hcavtnly  things  here  we  may  under- 
ftand  hfovin  itfelf,  of  which  the  tabernacle  was  a  type. 
Now  as  the  purification  of  the  tabernacle  was  only  to  pre- 
pare it  to  be  a  place  in  which  their  perfons  might  be  prc- 
fented  before  God ;  in  like  manner,  was  heaven  itfelf 
prepared  and  purified  for  us  by  our  Lord's  entrance  into 
it,  with  his  own  atonement,  or  propitiatory  lacrifire. 
Chrift's  entering  into  heaven,  and  hi:;  appearing  with  bis 
blood  of  fprinkllng  in  the  prelence  of  God  for  us. [procures 
the  acceptance  of  our  prayers  and  praifes  w  hilfl  we  live, 
and  our  adaiiirion  intothofe  heavenly  manfions  of  blifs  and 
glory  prepared  for  us  when  we  die. 

24  For  Chnfl  is  not  entered  into  the  holy  places 
made  witii  hand.s,  which  are  the  figures  of  the  true  ; 
but  into  heaven  itfelf,  now  to  appear  in  the  pre- 
fence  of  Cod  for  us. 

CA/?f re  here,  I.  The  perfon  fpoken  of,  and  that  is 
Chrift,  our  great  high  prieft,  the  mediator  of  the  new  co- 
venant.   2.  What  is  fpoken  of  h;in,    i.  Negatively,   That 


he  is  not  entered  inta  the  holy  place  of  the  fatiftuary,  or 
tabernacle  made  with  hands,  that  is,  built  by  the  hands  of 
men,  which  was  a  figure  of  ilie  true  holy  of  holies,  to  wit, 
heaven.  All  God's  appoinitnents  in  his  fervice  have  their 
proper  feafon,  their  proper  glory,  beauty,  and  ufe  ;  even 
the  tabernacle,  and  the  external  utenCiIs  thereof,  made 
with  men's  hands,  had  fo,  whilft  they  had  the  force  <.f  a 
divine  inftitution.  2.  Politively,  He  is  entered  into  hea- 
ven itfelf,  the  place  of  the  [peculiar  reliilenct  of  the  pre- 
fence,  majefty,  and  glory  of  God  :  where  all  his  blblfed 
faints  enjoy  him,  and  his  holy  angels  miniffer  unto  him. 
Qhferve,  3.  The  end  of  our  great  high  prieft's  entrance  in- 
to heaven  declared,  no'v  tu  op(<eur  in  the  frefence  0/  CoJf'jr 
us.  Ihe  priefts  of  old,  when  ihey  entered  the  holy  place, 
were  forced  foon  to  go  out  again  to  prepare  for  a  new  fa- 
crifice  :  But  his  word  notu  is  expreflive  of  the  whole  feafon 
antl  duration  of  time,  from  the  entrance -of  Chrift  into 
heaven,  until  the  confunim.ition  of  all  things  :.  • 'l"here  it 
no  moment  of  tinie  in  which  it  may  not  be  (aid,  he  iraw 
appeared  in  the  pre  fence  oj  God  f'jr  us.  [.earn  hence,  Th^c 
the  continual  appearance  of  our  Lord  Jefus  Chriit  for  us 
in  heaven,  as  our  great  high  pneft,  in  the  prefence  of  hit 
Father,  is  the  foundation  both  of  our  ("afety  and  our  com- 
fort, from  whence  relief  may  be  derived  upon  .ill  occa- 
fions,  whatever  difficulties,  temptations  and  trials  may  be 
before  us. 

25  Nor  yet  that  he  fhould  ofFer  himfelf  often, 
as  the  high  pried  entereth  into  the  holy  place  every 
year,  with  blood  of  others  ;  26  (For  then  miift  he 
often  have  fufFcred  fincc  the  foundation  of  the 
world)  but  now  once  in  the  end  of  the  world,  hath 
he  appeared  to  put  away  fin  by  the  facrifice  of  him- 
felf. 

Our  apoftlein  thefe  words,  fets  forth  the  excellency  of 
Chrift's  facrifice  fi'om  it?  (ingnlariry  ;  it  need.^th  no  repe- 
tition, as  their  facrifices  of  old  did  :  Their  facrifices  were 
repeated  often,  and  their  repetition  was  an  evidence  of  their 
imperfedtion  ;  but  Chrift'?  once  offering  himfcif  a  facrifice 
was  fufficient,  in  regard  of  the  infinite  worth  and  digniry 
of  his  perlon  ;  Once  in  the  end  of  the  -Jj.rld,  in  the  gofpcl- 
age,  the  laft  age  of  the  world,  hathhe  appear  ed  to  tuki  a-iuay 
fm  hy  the  facrifice  of  hlmfilf.  Here  »«/.■,  Tlut  the  virtue 
of  Chrift's  facrifice  once  offered,  did  extend  itftlf  to  all 
times,  and  purchafed  pardon  fcr  fins  committed  in  all  ages, 
even  long  before  it  was  offered;  For  the  death  of  Chrift 
muft  be  cenfidered.  not  as  a  natural,  but  as  a  moral  cjufe  ; 
not  as  a  medicine  that  heals,  hut  as  a  ranfoni  that  frees  3 
captive.  A  captive  may  be  releafid  upon  afTurance  given 
that  a  ranfom  (hall  be  paid.  Though  it  be  not  ;iiHually 
p  lid.  Thus  the  death  of  Chrifl  was  available  to  purchafe 
pardon  for  believers  before  his  coming,  becaufe  he  inier- 
pofed  as  their  furety  ;  and  is  therefore  called  the  Lambflain 
frr,m  the  foundation  of  the  world,  not  only  iti  refpecl  of. 
God's  decree,  but  Chrift's  efJicac)' :  The  falvation  we  de« 
rive  from  liim,  was  ever  in  hliii;  Chrift's  once  offering 
was  fufficient  ;  hii  facrifice  may  be  often  commemorated., 
but  only  once  offered.  Such  indeed  is  the  abfolute  per- 
ftftion  of  the  once  offering  of  Chrifl,  that  it  ftands  in 
need  of,    and   will  admit  of  no   repetition  in  any   kind. 

Note 


Chap.  ix. 


HEBREWS. 


983 


Note  fariher,  That  this  once  offering  of  Chrift  is  always 
effe(ftual  unto  all  ihe  tiuls  of  it,  now  and  hereafter,  even 
iw)  lefi  than  it  was  in  the  dsy  and  hour  when  ic  was  adu- 
ally  offered.  This  fjcrifice  ii?eds  no  repetitition  like  thofe 
of  oiJ,  but  is  always  frelh  inthe  virtue  ofit,  and  ueedsno- 
thinjT  but  renewed  application  by  faith  fi>r  the  communi- 
cation of  Its  efftcls  and  fruits  unto  us  -.  f-ir  by  one  offering 
he  hath  fjr  ever  fei  fx fie dihem  ibat  are  Jatiillfied.  Through 
the  fufferings  of  Cbrift  were  neceffary  to  the  expiation  of 
fin,  yet  he  fuiTered  neither  more  nor  oftener  than  lefs, 
and  would  have  been  ulelefs.  Nate  lallly,  The  great  end 
for  which  Chrift  once  became  a  facrifice,  namely,  in  put 
a-uay  fi-i;  plainly  iinplying,  that  fin  had  erefted  a  domin- 
ion, a  tyranny  over  all  men,  as  by  a  law  ;  that  no  power 
of  any  mere  creature  was  able  todifannul  orabohfh  this 
lawof  lln  ;  ihatthe  deftruftioii  and  d  ffoiution  of  this  law 
of  fin,  w»s  the  great  end  of  Chrifl's  coming,  to  diicharge 
his  prieftly  I'ifice  in  the  (acrifice  of  himfelf  :  No'J)  in  the  end 
of  the  -jj'.rU  hath  he  appeared  to  put  aw^iy,  to  abolifl)  and  de- 
Jiroy,  6c. 

27  And  as  it  is  appointed  unto  men  once  to  die, 
but  after  this  the  jud-ment  :  28  So  Chrid  was  once 
offered  to  bear  the  fins  of  many  ;  and  unto  them 
that  look  for  him  fhall  he  appear  the  fecond  time, 
without  fin,  unto  falvation. 

Thele  word  ^  may  be  confidered  relatively  and  abfolutely. 
Relatively  thus  ;  "  As  God  hjs  appointed  that  all  men 
Should  once  die  penally  for  fin,  and  then  be  judged, fo  did 
he  determine  that  Chnft  Ihoiild  once  fiiffer  penally,  to 
expi.Tte  fi:i,  and  take  awny  the  guilt  of  it  fully.  And  ss 
after  death  men  riuilt  nppear  the  lecondtinie  to  judgment, 
fo  after  his  once  offering  to  tjke  away  (In  and  death, 
Chrift  fhall  appear  the  fecond  time  10  bellow  upon  us 
eternal  falvation."  A'o/f  here,  That  Chrifl's  being  offered 
to  take  away  the  fins  of  many,  cannot  be.  meant  of  his 
taking  them  away  in  the  Sncinian  fenfe,  to  wit,  by  his  holy 
doctrine,  wh'ch  was  cotifirmed  by  his  death,  but  of  his 
bearing  our  lins  by  way  of  imputation  :  For  this  is  evident 
from  the  oppofnion  here  between  his  firfi  appearance  and 
his  fecond  :  ChriJ}v!as  once  offered  to  bear  our  Jinr,  but  he 
Jh.ill  appear  a  fecond  time  -without  fin  '  Why  ?  Did  he  not 
appear  the  firft  time  without  fin?  Yes,  certainly  he  did, as 
to  any  inherent  guilt  ;  for  the  Scripture  alTuresus  he  had 
ttiji'n.  What  then  is  the  meaning  of  the  oppolition,  at 
his  firft  coming  he  bore  our  fins  ;  at  his  fecond  coming  he 
(hall  appear  without  fin  ?  The  words  can  have  no  other 
imaginable  fenfe  but  this  ;  that  at  his  firfl  coming  he 
fuflainrd  the  perfon  of  finner,  and  died  av  a  facrihce  ;  but 
at  his  fecond  coming  he  flial!  appear  as  a  judge,  to  confer 
eternal  life  on  thofe  who  are  made  partakers  of  the  lacrifice 
of  his  death.  Thus  the  words  arc  to  be  confidered  rela- 
tively. yil'f'Jutrly  thus,  It  is  appointed /or  all  men  once  to 
die.  Here  is  the  firft  word  of  certainty,  all  m:n  mujt  die: 
then  the  word  of  fingularity,  ihty  mu ft  once  die,  not  often; 
once  and  but  once;  they  die  by  ft.Ttute  and  appointment. 
The  fupreine  Lord  of  life  anddeath  appoints  man  his  time, 
both. for  ccming  into  the  world,  and  going  out  of  ii:  We 


come  in  .it  his  command,  and  leave  it  at  this  difpofe.  y^nd 
after  death  the  judgment  .•  The  woid  after  figiiifies  the 
order  oftiine  ;  for  death  goet  before, and  judgment  follows 
it.  The  judgment  is  both  particular  ot  every  individual 
perfon,  and  general.md  univerfal  of  all  :  after  which  fol- 
lows the  final,  eternal,  and  unalterable  condition  of  man, 
eiiherin  a  ftate  of  mifery,  or  felicity.  The  parties  judged 
will  be  angels  z^^d  men  :  the  perfon  judging.  Jefns  Ch»ift: 
he,  by  redeeming  mankind,  obtained  right  and  power  to 
judge  mankind;  fuch  a  Judge  as  the  power  of  the  mightiefl 
cannot  daunt  :  fuch  a  judge  as  the  fubtilty  of  the  wifeft 
cannot  delude;  fuch  a  Judge  as  the  riches  of  the  wealthiefl 
cannot  bribe  ;  In  a  word,  fuch  a  Judge  as  there  is  no  ap- 
pealing from,  or  repealing  of  his  fentence.  O  great  day ! 
wiien  the  ftiffeff  knee  flull  bow  at  the  tribunal  of  Jefus 
Chriff,  and  the  ftrongeft  back  Ihall  break  under  the  iiifup- 
portable  burden  of  a  Jiedeemer's  wrath  !  when  the  Alex- 
anders and  Cafars,  wh'ch  once  fliook  the  earth,  and  made 
the  worlil  to  trenjble,  fliall  revere  and  lie  proflrate  at  the 
foot  of  Chrift  !  And,  Lord,feeing  that  judgment  is  before 
us,  let  us  (erioufly  believe  it,  daily  expert,  duly  prepare  for 
it  ;  let  no  profit  tempt  115,  no  pleafure  entice  us,  no  power 
embolden  us,  no  privacy  encourage  us,  to  do  that  thintr^ 
which  we  cannot  account  frr  at   thy  tribunal.     Amen, 

CHAP.     X. 

Our  apojlk's  defgn  in  this  chapter,  is  iivofvld ;  Jirjl ,  To 
Jhezu  the  weaknefs  and  imperJcBion  oftlie  L(vilualjacri~ 
fices  confidered  in  themjclves,  and  the  nccfjfuy  end  (^cacy. 
of  the  facrijice  of  Chrifi.  Secondly,  To  wiprove  this 
doflrme  unto  faith,  obedience,  and  perfeverance  in  cur 
Chrifiian  profeffwn  iiuto  the  death,  hyftveral  -weighty  ar- 
guments. 

FOR  the  law  having  a  fhadow  of  good  things  to 
come,  and  not  the  very  image  of  the  things, — . 

In  the  former  part  of  this  chapter, the  apoftle  provesthe 
impotency  and  imperfeifion  of  theieviticaliacrifices  by  fun- 
dry  arguments;  namely  ,firft, from  thenatureofilieiii, they 
were  b'Mfhadojjs  ;  from  the  plurality  of  them,  they  were 
many  ;  from  the  repetition  of  them,  they  were  often  ;  and 
from  theinefficacioufneff  of  ihem,  1  hey  could  not  take  aw  ay 
fin.  The  former  of  thi'fe is  taken  notice  of,in  this  firftverfe. 
The  l.nu  having  a  fhadoiv  of  good  things  to  come.  An  allnfion 
probably  10  the  art  of  painting  wherein  a  findow  is  firit 
drawn  ;  and  afterwards  the  very  image  itfelf:  orameta- 
phor  taken  from  the  fliadow  cf  a  body  in  the  lij>lit  of  the 
fun.  As  a  fliadow  is  the  reprelentation  of  a  lic-dy;  a  jufl 
and  true  reprefentation  ofit,  and  of  nothing  elfe^  yet  but 
an  obfture  reprefentation  of  a  body;  the  life,  vigour,  and 
fpirit  of  a  body,  cannot  be  reprefen;ed  by  it:  1  hus  was  k 
between  the  facnfices  of  the  law, and  tlie  facrifice  of  Chrift  ; 
the  blood  of  thofe  facrifices  were  reprcfentationt  ot  C'hi  ilt; 
tiiey  were  a  juft  reprefentation  of  Chrift  ;  He  waytlie  id:  a 
in  the  mind  of  God,  wlien  Mofts  was  charged  to  Bi.ke  ill 
things  according  to  'he  pattern  fliewed  him  in  the  n  ount; 
and  they  v.ere  but  an  oblrure  and  dark  rejirefeiitation  of 
him  ;  the  giory  and  (fll.acy  of  thefe  good  thing;  appeared 
_  unto 


ifi^ 


HEBREW  S. 


Chap,   x. 


not  vilible  in  tlieni.  Lforn  hence,  That  whatever  there 
iiKiybeiu  rL'li}:;iouj  inftitutioii5,anti  thediligent  obfcrvation 
(•ftlieni,  if  they  only  yJi7(/i>u>  forth  Jefus  Chrift,  and  do 
not  acliially  exhibit  him  to  thelaiih  of  believers, with  the 
bciitfUs  of  his  n;ediatii)n,thfy  cannot  make  wpcrfn^,nor 
j^ive  u«accciitante  with  God. 

Can  iic\  cr  with  thofe  faciificcs  which  thcT 

oftVrcd  veav  1)V  year  continually,  make  tiiccomcra. 
thereunto  pcvlctl.  2  For  then,  would  they  not 
li:.ve  ceafed  to  bv-  od'crcd  ?  becaufc  that  the  wor- 
Ihipp.M:.  onco  p  irjod  fhoiild  have  had  no  more 
(  onllicHCO  of  lins.  3  V>\.it  m  iho^e. Jacrijicci  there  h 
;i  retncmbrancc  again  made  of  fins  every  year. 

Here  we  have  a  fecond  argument  to  prove  the  impotent  y 
yiid  vvciknefs  of  the  lenal  facrifices  ;  and  it  is  drawn  from 
the  repetition  and  non-cefPation  of  them.  Thus,  "  Thole 
facrifices  which  were  often  repeated,  year  by  year,  could 
tiot  i.f  themfclves  raake  fatisfadion  for  lin,  or  purge    the 
confcienceof  the  linner  from  ^uilt.  Had  jnrtice  been  fatil- 
lied,  and  confcience  quieted, there  had  been  no  reafon  why 
thofe  facrifices  (liovilJ  have  been  fo  often  repeated.     But 
th  ecal'e  was  otherwife,  for  in  their  moft  fdlemn  acrifices 
there  wis  a  commemoration  and  confeffion  made  of  their 
former  lins  by  the  high  prieft  every  year  ;   which  was  an 
intimation  to  them,  that  ihev   n^ded  a  new    and    belter 
facrificc  for  the  expiation  of   Iin  ;     namely,    that   of  the 
Mefliah,  in  and  by  which  alone  remiflion  of  fin  was  to  be 
expefled,  and  obtained."     Zf^rn  hence,  i.  That  the  re- 
petition and  reiteration  of  the  fame  facritices.is  an  evident 
demonftration  of  their  weaknefs  and  infufficiency.     Ac- 
cordingly the  church  of  Rome,  by  afErming  the    facrifice 
in  the  m'afs  to  be  the  very  fame  with   that   which  Chrill 
offered  on  th«  crofs,  do  prove  an  infufficiencyin  the  facri- 
fice  of  Chrifl  for  the  expiation  of  fin,  if  the  apoflle's  argu- 
ment here  be  good  :   for  he  affirms,  that  all  facrifices  that 
mufl;  be  repeated  are  weak  and   infuHicient.     Learn,  2. 
That  although  repeated  fins  have  need  of  repeated  con- 
felTion.and  renewed  pardon,  yet  they  have  no  need  of  a 
facrifice  ;  For  he  viho  is  once  purged  has  no  more  c»nfcience 
cfjln,  that  is,  though  he  knows  he  has  many  fins,   yet  he 
has  not  a  trembling,  tormenting,  accufing confcience,  be- 
caufe  he  is  purged,  and  his  fins  pardoned,   through   that 
cue  facrifice  of  Jefus  Chrifi:   Learn,  2-  That  thedil'charge 
of  confcience  from  the  guilt  of  fin,by  virtue  of  the  facrifice 
of  Chrift,  is  a  full  demonftration  of  the  fufficiency  of  the 
virtue  of  that  facrifice  ;  and  that  there  needs  no  reiteration 
of  it,  but  only  frcih  applications  made  unto  it  by  repeated 
zCii  and  exercifes  of  faith. 

4  For  it  is  not  poffible  that  the  blood  of  bulls 
and  of  goats  fhouid  take  away  lins. 

The  intendment  of  our  apoftlc  in  thefe  words,  is  to 
prove,  thas  the  facrifices  of  the  law  could  notcxpiate  (in, 
nor  make  reconciliation  with  God,  which  the  fatrinceul 
Chrill  alone  was  ordained  and  appointed  to.  WcTCobJhve, 
I .  The  fubjecl-Diatter  fpoken  of,  The  blood  of  bulls  and 
goats  :  they  were  accompanied  witli  great  folcinuity  and 
1108)0  of  ceremony  in  their  celebration  ;    Jud  the  neoplc 


had  3  great  ef^eem  and  veneratiotj  of  them  in  their  minds; 
but  viheii  ail  was  done,  that  which  was  offered  was  no 
more  than  the  blood  of  bul's  and  goati.  a.  That  which 
is  denied  of  thele  fscrifices, namely,  the  taking  away  tfjtns.- 
To  take  away  I'm. is  to  niakean  atotiement  for(in,toexpiate 
the  ggiltofit  before  (Joii.  by  a  fatisfaclion  given, or  price 
paid,  that  itlhall  never  bind  over  the  penitent  Gnner  unt» 
puniflimer.t.  2.  Tlie  manner  of  the  negation  ;  It  was 
imp'ilfihi.'  that  th  hlad  '>f  bulls  a^d  giats  Pjoiild  take  a-jiay 
Jins.  Impofllble  from  divine  inlhtotion;  they  were  never 
defigned  \'»t  that  end.'hcrcfnre  could  never  effeft  it;  for 
the  virtue  of  every  inftitutiondepeniis  upon  its  defignation 
to  its  end.  Now  the  bicod  t.f  bulls  was  only  defigned  td 
leprefent  the  taking  away  of  fin,  but  never  by  itfelf  to 
effeft  it.  And  it  was  alfo  impoflible  from  the  nature  of 
the  thing  ;  for  how  could  the  blood  of  a  beaft  expiate  the 
fin  of  a  nun  ?  fatisfadion  niuft  be  made  for  lin  in  and  by 
tlie  fame  nature  that  had  linned.  Learn  hence.  That  it 
was  utterly  impolfible  that  lin  fliould  be  taken  a  way  before 
God,  and  from  the  blood  of  Chrift  :  it  is  this  alone  that 
cleanfeih  us  from  all  tin,  for  he  alone  was  the  propitiation 
for  them. 

5  Wherefore,  when  he  conicth  into  the  world, 
be  faith,  Sacrifice  and  ofFc-rinjr  thou  wotildfl  nf*, 
but  a  body  haft  thou  prepared  me.  6  In  burnt- 
offerings  :indfacrifMS  for  fin  thou  haft  had  no  plea- 
fure.  7  Then  faid  I,  Lo,  1  come  (in  the  volume 
of  the  book  it  is  written  of  me)  to  do  thy  will.O 
God.  8  Above,  when  he  faid,  Sacrifice  and  offering, 
and  burnt-offering.s,  and  offering  (or  fin  thc^i  wouldft 
not, neither  hadftpleafurc/A«r««  (which  are  offered 
by  the  law  : )  9  Then  f:iid  he,  Lo,  I  come  to  do 
thy  will,  O  God.  He  taketh  away  the  firft,  that 
he  may  eftablifli  the  fecond.  10  But  the  which  wilt 
we  are  fandified,  through  the  offering  of  the  body 
of  jefus  Chrift  onctfor  all. 

Our  apoftle  having  (hewed  the  weaknefs  and  inniffi- 
cicncy  of  the  Levitical  facrifices  in  the  former  verfes,  he 
comes  now  to  declare  thecfficacy'and  fucfficncy  of|Chrift'« 
facrifice,  and  of  his  blefied  undertak'ng,  to  do,  fulfil,  per- 
form, and  fufferal!  things  required  by  the  will  and  wildom, 
by  the  holinels  and  righteoufnefs  of  God,  unto  the  com- 
plete falvation  of  the  church.  And  this  he  doth  by  a 
quotation  out  of  the  Old  Teftament,  Pfal.  xl.  6,  7,8. 
Where  Chrift  is  brought  in, as  newly  made  man,fpeaking 
to  h  s  Father,  in  and  after  this  manner  :  "  Forafmuch  as 
thy  wifdom  did  inftitute,  and  formerly  appoint  facrifices, 
as  types  to  perfigurc  the  facrifice  of  thy  Son,  but  thou 
didft  not  intend  their  long  continuance,  when  he  fiiould 
once  be  offered  up  ;  purfuant  to  this  holy  will  and  picafure 
of  thine,  1  am  now  cornc  into  the  world  :  Thou  haft 
prepared  me  a  body,  an  holy  and  innocent  human  nature, 
fit  to  be  united  to  try  glorious  Godhead  ;  in  which  nature 
1  will  fdlFer,  and,  by  my  fulfcrings,  fatisfy  thy  juftice  for 
lin  ;  and,  by  tht  fufficiency  of  my  facrifice,  put  a  period 
to  all  the  Levitical  lacrifices  thit  did  prece  Je  me, and  pre- 
figure 


Chap.   x. 


H      E    B    R    E    W    S. 


iJ^rt 


figure  me.  Z*",;™  hence,  i.  Tii.it  in  the  tulncfs  of  God's 
app:)infed  lime,  Chriit  came  into  the  world  to  uccompiini 
that  which  the  Lcvitical  facrilices  did  only  prefigure,  but 
coiiKI  not  efFc(5luare.  2.  That  in  order  thereunto,  Chrirt 
(lid  a(?"imic  the  human  nature,  and  offered  in  himfclf  that 
nature  willingly  tn  his  Father,  as  a  facrifice  to  atone  "divine 
dirpinlure.  t.  -That  hy  tl.i^  <mc-  facrifice  and  cbbtiun  of 
ChiilT,  whicli  he  performed  in  obedience  to  the  will  of 
(j  kI,  all  that  believe  in  him  arc  jtilJified  and  faved,  do 
obtain  remiilion  of  lln,  grace  here,  and  glory  hereafter; 
By' ii'hich  •will  we  are  janfilficd,  through  the  offering  of  the 
!"■':/)■  V  y'lfiis  Chriji  once  for  all. 

I  t  And  every  pried  ftandcth  daily  miniflring, 
and  ofFeiing oftentimes  the  fame  facnfices,  which 
can  never  take  away  fins  :  12  But  this  inan,  after 
he  liaJ  oliorcd  one  lacrifice  for  lins,  forever  fat 
down  on  the  right  hand  of  God;  13  From  hence- 
forth expeftinij  till  his  enemies  be  made  his  foot- 
ftool  :  ij  For  by  ons  ofForing  he  hath  perlectcd 
for  ever  them  that  are  fan£li!ied. 

Our  apoflle  Rill  proceeds  upon  his  former  argument, 
nam.jy,  to  alfign  a  Lirthcr  diflcrcncc  between  Ciirilt  and 
the  Lcvitical  pricrts.  i.  The  Levitical  pritfthnod  confided 
of  3  plurality  of  perfons  ;  the  prielh  were  tnany  ;  by  rea'on 
of  d-.-ath  they  had  manv  fuccelfors  ;  but  the  -evangelical 
priefthfxjd  confided  but  of  one  finals  perfon,  the  Lord 
Jcfiis,  called  here,  this  man.  2.  The  Ltvi^ical  prie flhood 
confiiled  of  a  phiraiiiy  of  facrinces  ;  there  were  alfo  many, 
many  in  number,  anij  many  in  kind,  bulls,  laml)s,  goais, 
i^c.  but  the  (acrince  wliicli  Clirilf  offered  was  but  one,  as 
to  the  kind,  namely.  That  h-jdy  which  was  prepared,  ver.  5. 
3.  The  Levitical  facrifice*  were  oft-times  oifered,  ver.  ii. 
but  the  facrince  pf  Chrill  was  but  pnce  offered.  <}..  The 
Levitical  fuCrificcs  could  never  take  away  iln  ;  but  Chrift 
by  the  facriilce  of  his  death  t'*o!c  aivav  fin  for  cv.r,  tuliy 
and  cvcrla.'lingly.  •  5.  The  Lcviiical  pritils  fto.d  and 
miniilcred,  ver.  ir.  E'nery  jirieji  tlnn  klh  daily.  Tiiis  is 
the  pofture  of  fervams  ;  but  Cluill  fits,  which  is  thcpojhire 
of  a  Lord  ;  This  ni.ir,  ,flcr  he  hid  cjfered  fat  down.  6.  They 
fiaod  diily  minilleringand  o)fcrir(g,  becaufe  their  facrifices 
Could  not  take  away  fin  ;  but  Chriit  did  his  work  fully  by 
one  offering,  and  after  that  fits  or  rellf  forever  in  heaven.  : 
I.rarn  hiiice,  i,  That  Chi  ill  criicifieJ  is  fhe  only  divine 
and  proper  f.icrificc  under  the  gnfpel,  '  Difint,  becaufe  i-s 
iiifti'inion  and  appointment  wa^of  God:  fr'per,  becauf;. 
all  the  edl-iv'ial  properties  of  an  cxpiatorv  facrifice  were 
found  in  this.  It  wa^  a  livin-^j  creature  offered  by  a  pridf; 
11  was  oifor.td  to  Go,t,  and  it  was  a  fweet  fayoiK  urvt*)  him  ; 
an  I  it  is  the  oMv  proper  fiCri!^ce  of  the  g;!lpcl :  'Dnin-i 
g(X»d  i- calk>d  3  ficrifi>:c,  H^b.  xiii.  16.  '  RightcoVifnefs  is 
calk-d'a  f.icrificc,  Pfal.  iv.  5.  bti'  not  properly,  but  allusive- 
ly an  I  mefiplioricaily  onlv.  /,.•  nil.  That  the  f.iciifii-e 
of  Chriit  is  but  of  one  kin  I,  and  was  but  once  offered  ; 
ycr  is  of  fuch  unfpenkahle  value,  and  everbiting  titicacy,  as 
to  take  awav  fin  ftilly  and  fin  lly,  and  to  pcrfet'i  all  tli.m 
that  are  or  Ihall  be  fuu'itiHcd  to  ihe  ei'd  of  the  world.  The 
viniie  cf  this-  ficrit'Ci;  reacheth  backward  as  far  as  Ad^n, 
and  reachcih  forw.;rJ   to  ihc  lall  btlivvcr  fpiinj^ing  Iron, 


Adam  :  And  as  it  rcacheth  backward  and  forward  to  :II 
believers,  in  former,  prcfent,  and  future  ages,  foloalliiic 
fins  of  all  believers,  which  are  fully  pi;rged  and  txpiaitd  by 
it;  the  dcfign  and  end  of  this  (ibiaiion  bang  to  aione,- 
pacify  and  reconcile  God,  by  giving  3  full  and  ad(  qiiaic 
conipciifation  and  faiisfacflion  to  thejullicc  of  God,  for  the 
wrong  done  to  the  holinefs  of  his  law.  Thus  our  Jefijs,  ly 
aw  offering,  has  pcrfeilcd forever  :hem  that  arcfaiu'-iifitd. 

15  Whereof  the  Holy  Ghoft  alfo  is  a  witnefs  to 
us :  for  after  that  he  had  laid  before,  1 6  This  ii  the 
covenant  that  I  will  make  with  them  after  thol'c 
days,  faith  the  Lord,  I  will  jw.t  my  laws  in'o  their 
hearts;  and  in  their  niiads  will  I  write  thein  :  17 
And  their  fins  and  iniquitii,s  will  I  remember  no 
more.  18  iVow,  where  remilfion  of  thefe /s,  there 
IS  no  more fjffering  for  fin. 

Our  apollle  had  alferted  the  perfedion  of  Chrifl's  facri- 
fke  in  ilie  former  vcrfcs,  he  prmes  it  in  ihcfe  by  the  tefli- 
mony  of  the  Holy  Gholi,  recorded,  Jer.  xxk5.  31.  where 
after  he  lud  promifcd  anew  covLnr.nr  inflcad  of  the  old, 
and  iiad  faid,  This  is  lie  covenant  /will  n.ake  with  ti.em- 
after  ihifc  days,  iiaaitly,  when  the  days  of  the  Old  Teda- 
ment  are  cxj)ired,  then  he  fays,  /  wiil  put  my  laws  intt 
their  hearts,  and  tl.eirjins  a7ul  iniquities  icill  I  rcmcmher  na 
7nore.  Now-  feeing  Goil  promiftih,  under  the  new  covtranr, 
fauvflificaiion  and  reniifiion  of  fin  to  all  believers,  of  which 
covenant  Cluilt  is  Mediator,  and  by  whofe  dc.ith  t;ic 
covenant  is  i^iihcd  and  confirmed,  therefore  this  one 
facrifice  once  oflcied  up  is  abundanih'  fi  fHcient.  And  if 
remiflion  of  fins  be  obtained  by  Chrifl's  one  facrifice, 
there  needs  no  repetitioji  of  it,  nor  any  oiher  ofFeiing  for 
fin.  Learn  hence.  That  the  facrifice  of  Chrilf  was  of  that 
excellent  virtue  and  Iranfcendent  merit,  that  by  once  offer- 
ing it  took  away  fin,  all  fin,  and  made  it  eternaily  remifiiblc; 
and  iipon  faith  ailnally  und  eternally  remitted  :  To  what 
pirptfe  then  fin :uld  there  be  any  more  tfferings  for  fin  ? 
^  ta,  they  who  Kiok  for  and  triifi 40  any  other,  fsil  in;o 
tliat  fin  for  wliich  there  is  no  rcmilTion  proviiled  in  the 
covcnatit,,  nor  Ihall  any  other  <  ffcring  be  ;;cctptcd  for  them 
for  ever;  for  they  defpife  both  the  wifdom  and  grace  of 
God,  the  blyod  of  Chrili,  apd  the  ttfiimony  of  the  Holy 
Giiort  ;  wneicof  there  IS  noremiJlir.n.  Here  new  vvearc 
cp.Tje  to  a  full  tnd  of  the  dcxfrinal  p.irt  of  this  epiiUe,  eon-, 
ccrnir.g  the  nature  pt  Ch?Mt'^p.iUiU?.ood,  the  neccfiiiy  ;iiid 
efiicacy  of  his  f.iCiificc,  the.p-.y^v  iraiid  prcv.Lrcy  of  his  in- 
terccfiion.  O  glorioiiv  niyflciiu;  the  li^ht  of' the  church  of 
the  Gen'ile.s  ihe  glory  otthe  pex-'pje  Ifracl,  the  foundation 
and  bulwark  of  evangelical  taiih  I 

ig  FJaving  therefore,  Isrethren,  boldnefsto  enter 
into  tile  hoiicfl  by  tJie  blood  of  Jefus,  20  in  a  m  w 
and  living  'va)',  whicii  he  hath  con  It  crated  for  us. 
throui^'h  the  vail,  tnat  is  to  fay,  his  ilvflt ;  21  -\nl 
hevnrr  an  hi'.;h  piiefl  over  the  houfeof  God  :  2 a 
Ly  us  draw  near  with  a  true  heart,  in  lull  .dlurance 
0/  faitii,  havin;!.»  our  hearts  fprinkled  froiii  an  evil 
ronicietice,  and  our  bodies  walhcd  u  ith  pure  water. 
6  1  Th.y 


c,86 


HEBREWS. 


Chap.  x. 


/ 


The  apodle  havinf,  tlitis  finifhi-d  tliedi>(nrinal  part  of  his 
difoHirfc",  aiitl  int  >rmcd   iluir  jmlLmicnt   ot  tlie  cxcellrni.y 
of  the  evangelical  fi-rvice  ab:)vc  ihc  Ltvi'ionI  r.icrifi>rc*,  he 
comes  mw  in  the  appliv:iiory  part  ot  his  difcoiirre,    to 
tlirc-a      their  pradice  in  1"<  veral   weighty  ar.d  important 
dutus,   which  appeared  to  be  inciinibeni  upon  thcni  ;  as 
nJinclv,  to  draw  nfurioGed,  ver.  22.  to  perfcvere   in  the 
Chiiitian  pr<)KfIi.)n,    ver.   23.  10  ftir  up  one  aiu'thcr  to 
love  and  j^ood  works,  ver.   24-  t"  caniinut-  in  ChiiiU.in 
commniiiou,  ver.   25.     The  firft  duty  exhorted  to,  is  to 
draw  nenr  to  God,  fcciim  we  have  hddnfjs,  &c.     Lei  us  dnnv 
mar  with  n  true  heart.'  A'c/f  here,    1.   The   duty  exhorted 
to,  and  that  IS,  t'j  Jrr.w  nearlt>Gcd\    in  general,  to  wor- 
Diip  hiiiV;     in  particular,    to  pray  tinto  hiin,    and  fetk 
rciiiillion  o(  fin  and  cter.iil  life  from  him  ;    to  come  unto 
God  as    cloaihed  with    ghiiious  i^iajefty,    filling  tipon  a 
lh;one  of  grace,  and  prcpitiated   by  the    blood   ot  Chrift. 
2.  The  manner  of  performing  this  diity,<w//i!'  tipure  heart 
und  in  full ujJ'.irMce  cffuitk:   willi  the  heart,  or  wc  give  him 
.1  Ikin  inilcad  wt  a  facrince  ;  with  fiiiceriiy  ofhtart,    \n  hich 
is  the  life  and  foul  of  all  aCccp'.able  worlhip  \    and  with  a 
/tt/'/ali'iiraiice  of  faith,  grounded  upon   the  fideliiy  oJ  God, 
and  the  imMiutability  of  the  promiie.   ;?.  The  qnalitications 
of  hj  perf  n:  He  that  draws  near  to  God,  nuiit,    I.  Have 
Jiis  heart  fpr'mkUd  /ran  ,in  elil  csnjc't  me,  that  is,   his  foul 
tlcanftd   by  the  bload  of  Chriil,  aiid  treed  from  the   accu- 
I'atioiis  of  an  evil  conJcmnini;  conRiciice.      2.   His  I'^dy 
ivu/Ld  with  pure  water,  to  wit,  the  Liver  of  regent-ratio", 
which  was  fignified  by  the  legal  walhings.     4.   The   cn- 
courai^ement  we  have  thus   to  draw  near  to  Gud  ;   and  that 
i.  threefold,     I.   Wv  have  a  new  and  /ivinj  way  unto   the 
\*  lu.liert  by  thebl.'od  of  Jefiisj  an  allufion   to  the  kgal   dif- 
j.enf.ti  n,  wherein  the  hii;h  pried  h.id  away  topafs  ilirounh 
the  vail  with  bloo.l  in:o  the  h  'icfl,  to  expiate  tlic  peoj)lc's 
fins,  and  obtain  mercy    l»r  them:  Ours  is  called    a  new 
iu.iy,  bjcaufe  i,e\ly  made  m,in;/e/i  i    and  a  living  way,  be- 
Caufc  it  leads  to  and  ends  in  life  eternal ;  or  a  livin^  vv.iy, 
in  oppjfidun  to  the  typical  way  of  g'>ing  into  the  holiill, 
\vi;icli  was  a  dead  way  -to  all  but  the  high  pricft,  and  to 
hi'n  too,  if  he  entered  above  once  a   year,  and  then  alfo  If 
lie  entered   wiihout   blood.      Fariher,  tliis  ne a  and  living 
way   is  here  faid  to    be'  c'orlfecrated   ihrui'ijih  the-  vail   of 
Chiid'i.  flelli :  that  is,  made  pailiblt  for  penitent  flnners, 
the  throne  of  sracc  made  accc/lible  throiiah  the  blood   of  a 
Mediator.     When  Chrift  died,'  the  vail  of  tfte  teinplt  was 
r<nt,  to  fii^nify  ihit  cur  great  'High  Pritlt  was   ready   to 
enter  the  Holy  pLce  of  heavefl,  to  procure  t  terftal  redcmp- 
tiin  for  us.       2.   En  ouragemciit  is  botdnejs,  or  freedom 
a  iJ  liberty  to  enter  iiitrt  ih<>'  hclieft  ;  a  freedom   tor  our 
prayers  to  enter  hraven   whiilf'we  live,  and  a  li^iit  and 
iibenv  for  our  ptrfon   to  emcr  it  when  we  die.     3.  The 
mean,  whereby  we  obtain  this  'ibert\ ,  BythelUadcf'Jejus. 
We,  that    betorc  could  mt   coine  near  hint  tor  our  uiis, 
i2iay  now  come  near  him  hv  t.viii  in  the  blood  of  his  Son  ; 
for  that  bloiilaii  ti^d  juUici,  merited   divine  tavciir,  and 
i7l.-5de  G.)d   accLiril:le.      Lrnrn   hcr.cc,    I.'  Tliat  a.    fin   had 
made  God  inacccflille  to  (iirners,  as.  finneis  ;   fo  ths   bl  yd 
ofChrilt,  that    new  an  t  livini;   way,  has  nui'.c  Kim  aectl- 
iJble  to  b^llcvtrs.     ?..  Th.  t  slihouj^h,  from  the  hilt  pro- 


mife  of  Chilli,  there  was  slways  a  way  for  hcli'vers  to 
comelo(:(K^  vet  waj!  not  frt  nimifcft,  as  i'  war  after  Chrift* 
death  and af-'co-Oon.  niid  theg'fptl'f  revclu'i-n. 

23  Lfit  us  hold  f-ifl  the  profcDion  of  our  faith 
without  wavfiiUj; :   for  he  «  fuiihtiil  :hai  proinifed^ 

The  feconddii'y  which  the  jpolle  exhorts  the  Hebrews 
hereunto,  is  perfevcrsnce  in  the  ChriJli^n  tai'h  .irid  hope, 
in  order  to  the  afltial  enjoyment  of  the  great  rcw.irj. 
Where  ohfertje,  I.  The  duty  itfclf,  to  hold  fr/}  tie  fro- 
ftlJion'.fdurfaiih:  not  blindly,  wiih'Mit  due  examination  j 
bill,  having  cxairined  the  L'rounds  and  <('iinda'ipns  of  i  nr 
faith,  to  maintain  the  pnifctfion  of  it  againfl  all  temptations 
and  terrors  of  the  wculd,  occafr  ned  bv  fuft' rints  and  per- 
fecution  ,  and  apainll  all  the  cimning  arts  anu  inlinuations 
of  bufy  and  difpming  men,  whofc  dtfign  is  to  unhin^-e  us 
from  our  religion,  and  make  us  profeiytcs  to  their  party  and 
iadion:  Thus  let  us  hild  fuji  ,he  profcjji'-.n  cf  our  faith 
without  wavering.  2.  The  n;;fon  ot  entoiing  1  hi.  duty, 
becaufe  he  is  fai.hful  that  jiromiled.  IVIaik  the  gradation  : 
We  have  a  pri  mife,  even  apromil'e  ot  eternal  <;lory,  a>  the 
reward  of  our  perfeverance.  Thisprc'itiifc  i.-Go<l's  promife, 
not  man'<,  and  the  promife  ot  a  fjithftil  G.d,  who  neither 
Can  or  will  change  his  mind  :  he  can  as  foon  change  hi  be- 
ing as  change  lib  word  and  promife  ;  He  is  faithfulihat  hat 
pr»mifed.  ' 

24  And  let  us  confidcr  one  another  to  provoke 
unto  love,  and  to  good  works. 

Ohjerx'e  here  the  duty  exhorted  to.  To  conjider  cne  a- 
nclher,  that  is,  to  watch  over  one  another.  Thi  confidcra- 
tion  rcfpeifls  the  gifts,  the  graces,  the  temptations,  the 
dangers  of  one  another,  and  is  the  foundat'on  of  all  thofe 
mutual  duties  of  warnii^g,  exhorting,  and  admonifliing  01. e 
another:  Duties,  G>.d  knows,  generally  li  ft  arjjon^ff  (is, 
and  w  ith  the-n  is  thegU;ry  of  the  Chriitian  religion  departtd 
from  I.'.  Learn  hence,  That  theirutu;d  *ra»ch  of  Chrif- 
lians  over  each  other,  end  their  mutual  exhortations  of 
each  other  unto  gofpel-duties,  is  neceilbrily  required,  as  a 
fpecia!  mean  f'-r  their  prefei  vation  in  their  Chridian  pro- 
fefiion.  Ohjerve,  i.  1  he  duty  wc  arc  to  frsAche  and  be 
priv:ked  wuw,  and  that  is,  to  l.ve  und  good  works  ;  that  is 
no  true  f.'^ith  v/hich  can  be  feparated  trtm.  love  ;  and  'hat 
is  no  true  love  ih.tt  is  fcparated  from  good  woiks.  The 
great  end  of  chriilian  communion  ainongft  believers,  (hr,u!d 
hz  to  excite  one  another  to  love  ;  which  is  the  fpring  and 
fountain  of  all  good  works  ;  and  to  provoke  one  another  to 
gord  works  ;  as  the  genuine  effeft  and  luiit  of  a  linceie 
love  to  God  and  our  neitthbour. 

25  Not  forfaking  the  alFembling  of  ourfclves  to- 
gether, as  the  manner  of  lome  f5;  but  exhorting 
ouanollier:  and  fo  much  the  more  as  ye  fee  the  day 
appjoaching. 

0!/erve  here,  1.  That  in  the  EpcHlcs  times  there  were 
Chiiaijn  ademb'ies,  in  m  l.irh  chiiiiijni.  i!iJ  meet  together 
to  wotOiip  and  ferve  (joJ,  snd  to  ediiy  :nd  comfort  one 
another  ;  iti.il  in  times  of  peace  and  lit  erty,  tlity  had  con- 
Atnieiit  i!v:ctb  cree'ltd  itid  fepaialtd  lor  il.at  cj.d  and    ufe. 

Ihe 


Chaf.    X. 


HEBREWS. 


The  light   of  naliira,  as  well  as  of  foripture,  dilates  that 
God  is  to  be  worlhippcd  folemnly  and  publicly  ;  that  pub- 
lic worfhip  (ilealcs  him  molt,  anil  that  he  accepts  it  be(K  2. 
It  was  the  manner  and  ciiltom  of  Tome  then  to  forfake  the 
public  alT'einblies  ;  fomcoiit  of  (loth  and  negligence  ;  others 
wit  offearofperrjcinion  :   Thiswas  a  d.ingeroii';  fin,  and  fo 
,  ,     coniiiiiics.  GoJand  Chrill  cUcem  themfclves  forfaken,  when 
their  worlbipand  worlliippcrsarccaureicav  forfaken.  3.1"hc 
duty  iniimaied  and  direatii  to^  nm  liforj'uke  the  ejjlmhliijg 
'r^ieihcr,  asfovie  do  \  for  chri'Uan  afTcmblies  are  the  life,  the 
I       fj..id.  and  nourilhmcnt  of  oiirfoiils:  confeqnentlv  forf"kin<^ 
t      nf  church  ailemblies  is  iifiially  the  forerunner  of  apr.ftafy.4t 
•      Ti»c  great   inciucciiicnt   and  enomragcment  to  'lis  Aw\\ 
leca'ife  the  day  upproachclh.   Wii.it  day  ?  jlnfw.   The  d.:y  of 
Jeailalem'-.    approaL-iiinjj  diftruaion.  to  them;    the  day  of 
death  and  judgment  coniin^  iip'in.and  hadening  towardsus. 
/-^<;/v;  hence,   That  the    intimations  give;]  of  approachinfj 
judgments,   oii^ht  to  inflMchcc.nnto  fpccial-diligence  in  all 
evangelical  duties.    2.  That  to  fee  evidenily  the' approaches 
ol  death  and  judgment,  and  yet  not  to  be  f^^duldcs  and  dili- 
gciK  in  the  diiiies  of  divine  worllu'p,  is  afn;n  and  tokenof  a 
backllidint- frame,  tcntling  unto  final  apoltafy   fiom  Chrift 
and  hii  holy  religiim. 

26  For  if  we  fin  wilfully,  after  that  we  have  re- 
ceived the  knou'lctloe  of  the  truth  there  re;-naineth 
no  more  facnfice  for  fins,  27  But  a  certam  fearful 
looking'  for  of  judq'tnent,  and  fiery  indignation, 
which  Ihali  devour  the  adverfaries. 

It!  fliefe  verfesthe  aponiegivesa  vehement  enforcement 
of  his  precteding  exliorrati.in,io  an  iinfuin'in?  perC-iVcrancc 
in  the    profein-.n  ofchriltianiiy  ;    and  this  is'drawn   from 
th"  dreadU-l  confequences  of  apoftafy.       We  have  here  the 
nature  ot  the  fin  cxprefltd,  the  impodibiiity  of  del  verance 
tr_JiTi    the  gu.lt  ot  it  declared,    and  the  punilhment  that 
Wu  ""^><^'^^b'y    <o""w  upon  it  allcrted.       Ohferve    r 
VVhercin  the  nature   of  this  iin  confiits,'  if  xve  ftn  zvUfuily, 
tnat  IS,  b.y  renouncing  chiidianity.       Where  note,  How 
'''"■  ^P>^'t!e  puts  himfcli  in  amonsi  the  number  ;  to  fhew 
t/iat  thee  is  no  rc/^oea  of  perfons'in  this  mater,  but  ihofe 
wlo  have  equally  (irncd,  ihall  be  eq.udly  punilhed.     N„c 
lariher,  llutthe  apolUc,     by  lirnirg  willidlv,  does  not 
mean    every  uiltul  hn,  and  that  there  is  no   recovery  after 
any  voluntary   fin  committed  ;     but  by  willully,  he  means 
wo^tinacly,  malKiuully,   ami  wnh   dcfpite.      Otf/rvf    % 
lie  fealon  ami  tircumftancc  r.f  thi:,   lin,  .Ijur  -m  lai'e 
■  r'"?;''''''''^'^^"^"'/^"'^''   (■J  the  truth,     that  h,  af.er  tiie  eolpd 
■as  Deen  preached  unto  us,  ai-.d  ve,  up,.n  ccmviaion  of 
•  'ni  h,   and  len(,,   c,l  iis    power,   hr:VC   t;ken  iipcrt  .us  the 
I    liiic  profefbon  nf  chr.rtr.uiirr  :     After  we  have  dcdia.ted 
ouucives   toCiirift   in  baptifm,  and  j.^'ned  onrfdies  imto 
"'e  b<Kly   p,t  his  church::      After  . all  ihis,   to  rilinquilh  ^nd 
renounce  the  chriliian  profefli  A,  eiihcr  for  f.ar   of  futfer- 
Jflf.  or  love  of  thiv   preferit  wi,rld,  expofes  us  -o  ,n  im- 
UMerable    and   in:vitaWe    c<.n<iVmnaii'.ii,       3.     What   the 
apolUe  charges  as  an.agu-r.-ivaiton  of  this  I'm,  namdy     that 
!7./""i,""'J'''  cxpiar^^cl,     r/vr,  ,e,mi,u,  „o  m,re  facnfice  f,r. 

rt'lmberejfaed  ;   rud no --her  Spirit  to  make- ihaifaaiK-e 
ctual,  iHhe  Holy  Spirit  btfdcfpilcd,  and  iiiially  ref.ftedi 


>S7 


and  therefore  no  ground  of  hope    can  remain  for    foch 
aportates..    The  punilhment   oflins    unpirdon;ible  is  un- 
avoidable: It  i^  an    eternal  c'egrje  of  divine  jndice,  that 
thefacrifice  of  Chrifl  /hall   never  benefit   that  man,  who 
finally  falls  awayafttr.  he  las  received  tie  knowledge  of 
the  truth.       4.    The  dreadful  and  trcmendmis  judf;ment 
here  threatened  to  apoffates,  and  what  they  muft  etcrn.illy 
evpca,  nainely,  xhefery  injignatlcn,   and  fearful  wraih  of 
the  jiift  and  holy  God.    From  the  whi  Ic  learn,  i  .That  there 
i.s  an  infeparabic  connecl ton  between   apoftjcyand  cfcrnrl 
ruiu.   2.  That  the  minds  of  wretched  apoli..t<s  aieoti-iimes 
filled  wiih  dreadfid  expeiflaiicns  of  appro kIIi-  wjai'i.     1. 
Ihe    di•e.^d    and   terror  'if  God's     final  ju;!g.n);nt     a^:inft 
apolatcs,  is,  in  iifeir,  inconceivable,  and  accurdingly  (ha_ 
dowed  cut  by  thing?  of  the  greateft  dread  and  terror  in  the 
world.     4.  That  God's  fiery    indignation,  though  it  (hall 
devour  his  .adverfaries,  yet  (hall  it  never  eat  them  up  ;     it 
/hall   eternally  prey  iipt  n  them,   but  never  confume  them, 
orannihiiatcthcir  being.  O  tnylkrious  fire  !   whofe  Ihange 
property  is  always  to  torture,  but  never  10  kill  ;  or  alwav$ 
to  kill,  but   never  to   confume.     God  grant   that  we  may 
never  experimentally  know,  or  fcclingl/find,  cither  where 
hell  is,  or  what  it  is. 

28  He  thatdefpifed  Mofes's  law,  died  without 
mercy,  under  two  or  three  witncfTes  :  29  Of  ho-.v 
much  forer  puninin)ent,  fuppofe  ye,  fhall  he  bo 
thou.i^ht  worthy,  wlio  hath  trodden  under  foot 
the  Son  of  God,  and  hath  counted  the  blood  of 
the  covenant,  wherewith  he  was  fan^tified,  an  un- 
holy thin;;,  and  hath  done  defpite  unto  the  Spirit 
of  grace  > 

The  apoflle  heit  confirms  what  he  had  before  fpoken  of 
the  U\  and   certain  deftruaion  of  apoftates  ;  and  compares 
II  with  ihe  punidiment  infiicted  on  the    breakers  of  AIufe:>' 
law.     If  thofe,  under  the  teltitnony  of  two  or  three  wi  - 
neife.s  of  that    apoflacy  died  ui: he  ut  mercy  ;     how  much 
forer  punilhment  is  due  to  the  conftirmers'of  Chrift,   u  bo 
tr.-ad  under  foot,  that  is,  vilify  and    undervalue  our   Lord 
Je(u«Chrift,  cfteeming  him  as  one  that  died  a  public  nal- 
etaflor;    coijnimg  the  blood  of  the  covenant  an   unhdy 
thing  ;  that  is,  a  common  thing  ;    makinsj  nothing  of  the 
fiilemnei'i  rile  ^that  ever  was  iifed  in  the  world  for  iliccon- 
firn  ation  of  any  covtnant,  to  wit,    the  (heddin^r  „f  the 
bh..Ki   ofthe  Sum  of  God,  and  ddng  dr/pitc  unto  if  c  Spirit 
iforacc:    as  it  heuere   guilry  of   lyini<  and    falfehood,   in 
b  uring  vitntfs  ofthe   divine  prnvcr^ot  Chriit.       Lecint 
hence,     I.   'I'hat   although   to  ir:mfc;rcfs   Mc  fes'  lav/  -was 
an  henious  offeree,  yet  to  fin  wilfully  agaii.ft  ihe.cofp- 1 
alier  we  have  received  the  knowledge  of  ii,  i.s  far  niorc' 
heuKus.      2.   That  to  revolt,  from  and  rebtl   aLaiult  G<y' 
U'Ving  !;n(ul  man,  againil  Jcfus  Chriif    ranfoming  ai.d  r(  - 
(Jetniingc^piivellave.s-,  an.l  agaiiift  ihc  Holy  Sptru  (Indi- 
«ynig  andclean/ing  polluted  foul.s,  conies  nt::ie(t  the  tin  of 
devils;  and  :>s  the  fin   is  the  more  heiiun!s,   fi>  tl;e  punifh- 
ir.ennt  mud  be  far  more  grievous:  for  God  has  aMoiitd 
difterent   degrees  ot     punifhments  unto  di^rlrent    dc"iecs 
at.ul  aggr.tvaiiions  of  fins.       Lean,  3.    That  the  punilJi- 
mcntof  final  apollafy  is  eternal   without  the  moll  diltant 
^  ^   2  .  hope- 


HEBREWS. 


cS8 

hope  of  mercv,   an.l  without  the  leafl  rcl.ixation  of  piinifh- 
nient  ;  for  they  (hall  have  judgment  without  anvrfnercy. 

30  For  weknow  him  that  h;ith  Tiid,  Vengeance 
hlungcth  unto  me;'  I  will  rccompjiife,  faith  the 
Lord.  Anda^ain,  the  Lord  Ihalljudj^e  his  peojjle. 

The  apoftle  had  declared  in  ihe  verfis  h?fore,  the  cer- 
tnin  jridmnent  of  spotlates :  Here  he  declares  the  jiid^e, 
the  Lord  ;  and  thi*  indgmenr,  vengetnicc;  I'tngtance  is  m'nif, 
faith  the  Lord:  Where,  by  vengeance,  is  meant  vi-idic- 
live  jiillice  in  puni^hin^  finners.  The  apoHlc's  arj;iiinent 
f<:ems  to  lie  thti.;  "  It  Goti  profi-flcs  himfclf  an  a\cn«;cr 
of  all  fin  and  injury  dine  to  his  people,  as  he  cert.iinly 
doth,  Duct,  xxxii.  36.  much  more  will  he  (liow  hiniftif 
an  avL-nj^er  of  fo  horrible  .an  indignity  ofFcred  to  hi^  Son 
and  his  Holv  Spirit."  Learn  hence,  That  the  ci  nfidera- 
tion  of  the  ri^^htecus  nature  of  G>xi,  and  that  iticlofurc  he 
has  iTiade  of  vengeance,  tu  tiimftU  under  an  irrevocable  pur- 
pofc  for  \\.s  execution,  fives  undubiiable  alfuranceof  thcun- 
avoidal  le  dvllru£\ion  of  all  wilful  apolbtts. 

31  /f  is  a  fearful  thing  to  fall  into  the  hands  of 

the  living  God. 

Our  ap(».11e,  in  ihefe  words,  winds  up  his  whole  argu- 
ment .-igainil  thcwillul  defpifcrs  of  the  gofpel,  taken  from 
the  aa;<;ravatian  of  that  (in,  with  the  fcvcriiy  ot  the  punifh- 
mcnt  that  would  certainly  hefal  thein  that  are  guilty  of  it. 
}\!,ie  here,  I.  The  defcription  given  of  God,  he  is  the  liv- 
ing G'y/J :  fo  calletl,  both  by  way  of  oppolition  unto  all 
dead  and  dumb  idols,  and  alfo  with  refpefl  to  his  lively 
power  and  flrcni'tli,  whereby  he  is  able  to  avenge  the  fins 
of  inen  ;  and  likcwife  to  (ignify  the  eternal  duration  of  liis 
cxi/Knce.  He  ever  jiveth  to  execute  hii  wrath,  and  inflict 
Vengeance  on  the  apoflaic  finner.  Learn,  7  hat  the  name 
of  the  living  God  is  either  full  of  terror  or  comfort  to  the 
fouls  (f  men.  O  Lord  !  thine  attributcr,  which  are  the 
principal  Helight  of  all  fincere  chrirtians,  and  the  fincere 
object  of  their  hope  and  faith,  are  an  eternal  fpring  of 
dread  and  terror  to  all  irnpenitent  finners.  Note,  2.  What 
is  the  effed  and  fruit  of  all  fin  in  general,  and  of  apoftacy 
in  particular,  namely,  a  failing  itito  God's  jiands.  There 
i-  a  thrtefiild  hand  of  God  mentioned  in  fcripture  ;  his 
pro'edting  hand,  his  correding  hand,  and  his  wrathful 
and  revenging  hand.  It  is  l':ife  and  comfortable  to  fall 
into  God's  proti;(ffing  hai:d;  it  is  profitable  and  beneficial, 
though  not  pleating  and  delightful,  to  fall  into  God's 
chafhniug  and  correcting  hand  ;  but  to  fall  into  his  angry 
liand,  his  wrathful  and  revengeful  hand,  th.is  ib  fad  and 
tearful:  either  to  fall  under  this  fentence  of  his  wrath  in 
this  life,  or  under  the  full  and  final  execution  of  that 
Wrath  in  the  life  to  come.  3.  The  tremendous  dread- 
fulncfs  of  that  wrath  ;  it  is  a  •.-arful,  dreadful  thing,  that 
■which  no  tongue  can  utter,  no  heart  conceive.  H ho 
hiCfWcth  the  power  of  thy  wrath?  Pfalm  xc.  Leiirnhence, 
That  the  wrath  and  vengeance  which  the  ever-living  Gcd 
will  certainly  inflict  upon  all  wicked  finners  in  general,  and 
upon  all  wretched  aportates  in  particular,  is  very  dreadful 
and  tremendous  :  and  fo  mull  needs  be,  becaufc  it  is  a 
Wrath    inconceivably  great,  and  unavoidably  Kure  and    bc- 


Cwhv.   X. 


caiifj  it  is  the  wrath  "t  a   juft  God,  of  an    almighty  God, 
and  of  antver-llving  God. 

32  But  to  call  to  ratvembr.ince  the  former  days, 
in  wiiich,  after  which  ye  were  illuminated,  ye  cndur 
ed  a  great  fight  of  afflictions. 

Oitrapoflle  here  proceeds  to  a  ncv'  argttment  to  pcr- 
fuadc  C'tiiftians  to  pcrfcver^nce,  drawn  frum  'he  con'iJe- 
rj^ioM  of  their  former  fiifftrings  for  chrif^iani'y  :  "  Since 
yc  were  illuminated,  that  i",  bapiized  into  the  chrilliaq 
faith,  ye  endured  courageotdly  nftliClion?,  a  fight  of  afflic- 
tions, yea,  a  great  fi'.'ht  of  afflictions."  Learn  hence,. 
That  the  wifdom  of  God  ott-titnes  permits;  and  fufftrs 
pcrfons,  at  their  nrft  converfion,  to  fall  into  m3i\ifold  trials 
and  temptations  :  carnal  relations  now  fiift  fcoir,  thtn 
ircwn,  and  at  the  laft  cafl  off.  The  world  hates  them, 
mark:;  them  out  for  perfecution,  loads  them  with  calumny 
and  (lander.  But  ij/Zirt'c  farther,  the  apoftle  directs  thcin 
to  call  to  rememherance  their  former  fufferings  :  He  does  net 
mean  the  remembrance  of  what  was  bitter  andafHiCfive  in 
their  fuffV rings,  but  the  caiifc  for  which  they  fiiffered, 
and  the  prcftnce  of  God  enjoyed  by  them  in  and  under 
their  fiifferings  :  This  woidd  encourage,  einboldcn,  anrf 
flrengthi.n  unto  duty  :  jL^ar/i  hence.  That  a  wife  manage- 
ment of  former  experience  is  a  great  direction  and  encou- 
ragement unto  future  obedience. 

33  Partly  whilft  yc  were  made  a  gazing-flock 
both  by  reproaches  and  alflitlions  ;  and  partly, 
whilft  ye  became  companions  of  them  that  were  fo 
ufed. 

Here  our  aportle  particularly  mentions  the  fufferings 
which  the  prin)itive  faints  underwent  for  the  fake  of  chriiti- 
anity,  nnd  reduces  them  to  three  heads,  (hamc,  pain,  lofs  : 
They  fuffered  in  their  names  by  being  difgraced  ;  in  their 
perfons  by  being  fcgurgcd  ;  in  their  ettates,  by  the  fpcili.'ig 
of  their  goods.  Let  all  that  make  profeflion  of  the  name 
of  Chrid  cxpeft  and  provide  for  Inch  fufferings,  efpccially 
for  reproaches.  We  may  put  a  due  value  upon  cur  names 
and  reputations,  but  mult  not  be  over-folititous  about  the 
prcfcrvation  of  them.  Let  us  keep  in  the  way  of  our 
duty,  and  leave  our  good  name  to  God's  care  and  keep- 
ing. The  world  firll  thunders  out  reproaches,  then  falls 
into  a  (loriii  of  pcrfccution.  Zcwrw  hence,  That  all  tem- 
porary fufferings,  in  all  their  aggravating  circumftances,  in 
all  their  formidable  drcfs  and  appearance,  may  be,  and  oft- 
tirnes  are,  the  lot  and  portion  of  thofe  who  have  under- 
taken the  profeflion  ot  chriliianity.  y'e  endured  a  great 
fight  of  affuHivu,  whilji  ye  were  made  a  gazing-Jlock  to  the 
zvorld.  The  thriflians  here  were  expofed  to  tl:e  world  as  it 
Were  upon  a  flage,  or  in  a  theatre  where  midtitiulcs  might 
gaze  upon  them,    exile,  and  make  a  fport  of  theni. 

34  For  ye  had  compaffion  on  me  in  my  bonds, 
and  took  joy  fully  the  fpoiling  of  your  goods,  know- 
ing in  yourfelvcs  that  ye  have  in  heaven  a  better 
and  an  enduring  fubilance. 

""I'hc  firfl  words  of  this  verfe,  Te  had  ccmprjficn  en  me  in 
viy  i:,nds,  prove  bl.  Paul  Jo  be  the  author  01  this  tpilile  ; 

fo; 


ClK«iP.  X  . 


HE     BREW    S. 


£8.0 


for  w!io  elfe  cotild  !h?rp  be,'  whofe  bond-  for  the  <7r>rpcl 
xvhere  fo  known,  and  ft>  fniTionsamnntt  thebelieviiiL'  Jews? 
His  bond<!  were  firft  at  Jcr:;fali.'m,  afterwards  at  Roinc.  the 
two  oapit'nl  citic;  of  the  J<  ws  and  Gentiles.  And  St.  Pniil 
declares  here  wli.it  a  tender  fynipathy  .ind  fellow-feeling 
wiih  him  in  his  fiilfcrinj,s  ther  did  exprefs  :  ye  had  com- 
fajfficn  ^n  i/ie  in  tri)/  l';>t/ls,  that  is,  yc  owned  me  in  my 
AilFerinrrs,  ve  fyrnp.nthizcd  with  me  under  my  fi;fFerings, 
ye  adminilK-rtd  to  mv  fiiccoiir  and  relief  when  burihencd 
vith  my  fnfFerings.  Ohferve  next,  he  reminds  them  f^ 
their  deportment  under  their  own  fiifferings  ;  Te  toS:  jiy- 
fiilly  I  he  f polling  of  your  gaods.  Prob-ibly,  the  bread  which 
they  ear,  the  clothes  which  tlicy  wore,  tlie  beds  whereon 
thev  lay,  were  taken  from  them  by  their  perfecutors  :  yet 
all  this  fpoil  was  taken  joyfully  ;  not  mwrc  joyfully  by  the 
fpoiicr.s,  than  it  was  by  the  fpoiled.  Learn,  It  is  the  pe- 
culiar glory  and  excellency  of  the  gofpel,  that  it  gi\cs  in- 
fi/perable  joy  unto  the  chriilian's  tiiind,  under  the  greateft 
outward  fiifferings  :  They  endured  j'jyfully  the  f polling  of 
their  goods  Ohje  ve  laftly,  The  reafon  of  this  their  chriflian 
pati.-ncc  under  fiifFeiings  ;  they  h.id  z  fuhftance  ;  they  had 
a  fubltance  in  heaven  ;  and  they  had  a  better  fubftance  in 
heaven  than  they  loft  tipon  earth  ;  and  they  knew  they 
had  it,  knoiving  in  yoitrfches  thai  ye  have  in  heaven  a  better, 
&c.  Learn  hence,  That  faith,  by  giving  an  incompara- 
ble  preference  to  the  things  of  heaven,  above  all  perifli- 
ing  things  on  earth,  affords  abundant  joy  and  full  fatisfac- 
tion  in  the  lofs  of  them  all,  upon  the  account  cf  an 
aifured  interell  in  better  things. 

35  Cad  not  away  therefore  your  confidence, 
which  hath  great  recompenfe  of  reward. 

As  if  he  had  f  id,  "  Seeing  you  have  endured  fo  much, 
never  fhrink  hack  from  a  bold  and  courageous  profe/Iion 
of  Chriil  and  his  holy  religion,  which  will  be  crowned 
with  a  great  recompeiice  of  reward."  Oljerve,  I.  The 
exhortation,  Cnft  ml  atvay  your  confidence  and  courage  in 
the  free  pofltflion  of  chrillianity,  like  cowardly  foldiers, 
that  ill  the  heat  of  the  battle  do  call  down  their  fliields  and 
armour,  and  run  away.  Thechiidian  is  a  fpiritual  foldier  ,• 
he  muft  not  (lirink,  or  give  back,  but  die  a  conqueror  ra- 
ther than  be  taken  prifoner.  2.  The  reafon  which  en- 
forces the  exhortation,  (Which  hath  a  great  recompcnce  of 
revutird,)  mark,  the  reivard  is  certain,  and  that  it  is  i.\\w.  to 
fuch  as  perfevere.  Perfeverance  and  the  reward  are  infc- 
parably  joined  together,  fo  that  the  one  fliall  infallibly 
follow  the  other.  Hence /i-,7r«.  That  in  all  times  of  fuffer- 
iu'T,  and  in  the  approaches  of  them,  it  is  the  duty  of 
believers  to  look  upon  the  glory  of  heaven,  under  the 
n  .tion  of  a  refrefhing  aiid  all-fufficient  reward;  Cajl  not 
away  your  confidence,  &c. 

36  For  ye  have  need  of  patience  ;  that  after  ye 
have  done  the  will  of  God,  yo  might  receive  the 
promirc.  37  For  yet  a  little  wl«le,  and  he  that 
Ihall  come  will  come,  and  will  not  tany. 

y'e  have  need  of  patience  :  But  had  they  it  not  already, 
when  thry  endured  fuch  a  great  fight  of  affliiflions  r  Yes, 
alfurcdly  \  the  rceaning  thereof  is  this  :    "  Ye  have  need 


of  the  continual  e.xercife  of  patience;"  implying!  that 
without  tjje  conftant  exercife  of  patience,  none  can  pafs 
through  tribulation  to  the  glory  of  God,  nnd  their  own 
advantage.  We  have  need  of  patience  to  perform  difticult 
dtiiies,  to  refill  flrong  temptations,  to  wait  for  an  anfwcr 
of  our  prayers,  and  alfo  to  w;iit  for  the  reward  of  our  pa- 
tience. After  we  have  done  the  will  of  God,  we  have 
need  of  patience  to  enable  us  to  wait  for  the  receiving  of 
proii'ife,  that  is,  the  good  promifed.  Hcie  note,  that  the 
glory  of  heaven,  firmly  believed,  will  powerfully  fuftain 
the  chriflian  fpirit  under  fufferings.  2.  That  pa;iencc  is 
as  neceffarv  to  enable  us  to  expcft  and  wait  for  the  reward 
of  our  fiifferings,  a.s  it  is  needful  and  neccfTary  to  fuppoit 
and  uphold  us  under  fiifitrinais.  Ohfcrve  farther,  'Ihe 
comfortable  alliirance  which  the  apoltle  gives,  both  of  the 
certain  coming,  and  fpeedy  coming  of  Chrill  to  reward 
their  faith  and  patience  :  he  that Jlxdl  come  will  cmir,  andiull 
not  tarry.  Note,  here,  The  chriliian's  fuflcring  feafon  will 
be  fliort,  Chrirt  will  come  to  call  him  off.  He  lull  come, 
and  ivill  not  tarry,  and  when  he  comes,  no  difficulties 
/hall  be  able  to  fland  before  him,  but  fuch  as  have  fuffered 
patiently,  fliall  be  rewarded  gloriouily. 

38  Now  the  jufl  fhall  live  by  faith,  but  \^  any 
man  draw  back,  my  foul  fhall  have  no  pleafure  in 
him. 

Thefe  words,  The  juji  flmll  live  ly  faith,  are  taken  out 
of  the  prophet  Habakkuk,  and  are  three  times  inade  ufe 
of  by  St.  Paul,  in  his  epillles,  Rom.  i.  17.  Gal.  iii,  11. 
and  in  this  place.  By  the  jufl  man,  undcrlland  ajuflified 
rnan  ;  by  the  life  which  he  lives,  undcrffaud  a  life  of 
fanflification  and  of  glorification,  a  life  of  grace  and  holi- 
iiefs,  and  a  life  of  glory  and  happinefs.  Learn,  That 
whatever  life  the  believer  lives,  after  a  more  excellent  man- 
ner, and  for  more  excellent  purpofes  and  ends  than  other 
men,  he  lives  that  life  by  the  help  and  afliltance  of  liis 
filth. — In  the  following  words,  But  if  any  man  draw  back, 
&CC.  Ohfenie,  i.  The  crime  fcppofcd,  if  any  man  that 
has  einbrnced  chriflianity,  fhall,  either  for  fufferings  feared 
or  felt,  draw  back  from  his  holy  profeflicn.  The  word  iig- 
nlfics  to  fneak  and  flink  away  out  of  fear  ;  and  the  apoflle 
means  by  it,  a  qtiittingour  protefTion  of  chriflianity  for  fear 
of  fuffering.  Learn  hence.  That  in  and  under  great,  fliarp, 
and  long  trials,  perfons  are  in  danger  of  drawing  back 
from  that  profeffion  of  the  gofpel  wherein  they  are  en- 
gaged. Ohferve,  2.  The  fentence  pronounced  upon  this 
critne,  Mv  foul  Ihall  haie  no  pleajure  in  him  \  that  is,  God 
will  be  exceedingly  difplealed  with  him,  and  punilh  him 
very  fcverely  ;  intitnating,  that  apoliacy  from  Gid's  tiue 
religion,  is  a  fm  highly  provoking  to  iiim,  and  w  iil  be  moft 
feverelv  punifhed  by  him.  Here  note.  That  thcfe  threat- 
riings  imply,  that  there  is  a  poflibility  of  their  falling  awav, 
confidered  in  thcmfclves  ;  but  not  that  they  are  ever  totally 
deferted  by  the  Holy  Spirit,  and  left  under  the  reigning 
power  of  (in.  Thefe  threatnings  are  intended  to  awaken 
their  care,  and  have  a  fing'ilar  influence  on  their  pie.'erva- 
lion.  From  the  whole  learn.  That  backlliders  irom  the 
gofpel  are,  in  a  peculiar  manner,  the  abhorrcncy  of  the 
foul  of  God  :  If  any  man  draw  back,  &c. 

39  But 


.9S0 


HEBREWS. 


CiJAP.  xr. 


39  But  wc  are  not  of  them  who  draw  back  unto 
perdition;  but  of  them  that  believe  to  thp  faviug 
of  the  foul. 

Oliffti'e  \\trc,  1.  A  jwo-ioiii  (i)Tji'ifite  (late,  namely,  them 
tliJt  draiv  hack,  ami  them  that  Mine,  tli;U  i-,  pcrftvcre 
in  believing  :  uve  ,Tre  net  if  them  thnl  draxv  had.  Iiitiniat- 
inc,  I.  Tltat  in  iht-  viiiblc  church  there  ever  have  been, 
are,  and  will  be,  a  number  of  h^pociitcs,  who,  for  fear 
ot  (tifFcrinn;  in  a  time  of  pcrfcctition,  will  draw  bnck.  :. 
That  it  is  every  chrillians  duty  to  evidence  to  his  own 
coiifcience,  and  alfo  to  ^ive  evidence  to  others,  that  he  is 
not  of  tlii.":  flirt  or  number:  "iue  art  not  of  them  ivho  draw 
bcii.  Ohferve,  z.  A  two  f^ld  oppofite  event,  perdhhn  on 
the  one  hand,  v^m\  fnhnlion  on  the  other.  The  firft  of 
thtfc  is  denied,  the  latter  is  afTirmed,  concernins  thefc 
Hebrews  :  luf  are  not  of  them  that  tlrmv  hack  iinla  perdition, 
&c.  Where  note,  I.  The  adlual  ir.lliience  of  apofbfv  on 
the  one  hand  to  dcftrufli'-n  ;  nothing;  can  free  apoftates 
from  eternal  ruin.  2.  The  aftual  infl'ienre  of  faith  on 
the  other  hand  to  the  favins;  of  the  fonl.  Thcnre  Jtarn, 
That  lincere  faith  will  carry  men  throuoh  all  diflicubics, 
haiard--,  and  trouble,  unto  the  crrtain  enjoyment  cf 
eternal  blelTcdncfs.     We  are  of  them  that  cIo  helicve,  &C. 

C  H  A  P.     XI. 

Our  ap^fik  hiaving,  in  the.  chfe.  of  llie  foregoing  chapter, 
fpoken  of  the  jii/f  vim  a  living  fy  jaith,  he  cmnrs.  in 
this  chapter,  to  give  an  excellent  defcription  of  it, 
and  pajfci  many  high  oiconnims  up  n  it.Jhcxvivg  hoik 
what  it  is,  t^.nd  what  great  things  it  has  done  in  all  ages 
of  the  church. 

O  W  faith  is  the  fubnance  of  things  hoped 
for,  the  evidence  of  things  not  feen. 


N 


Ohferve  here,  I.  The  thing  dcfcribed,  or  the  fiibicft 
fpoktn  of,  and  that  is  faith  ;  that  f3i:h  whereby  the  jnft 
man  lives,  the  apoftle  here  fpc;iks  of,  though  nor  as  judi- 
fviiit;,  but  as  ii  i<  tflcctuiUy  ufefid  in  our  whole  life,  cfpe- 
cialiy  unto  conftancy  and  perfcAcrance  in  the  chiiftinn  pro- 
feUion,  which  was  the  great  diuy  u;-£;cd  and  enforced  in 
the  foregoiiiCT  chapter.  2.  The  Hefciiption  itfelf,  it  is  the 
fulifiiince  :(f  things  hoped  for.  I.  That  is,  it  is  a  confidenf 
and  firm  exp«.ctatii-n  of  the  e^ooti  thirses  which  God  has 
priimifsd,  giung  the  good  things  h'ptd  for,  a  re.  1  ftih- 
Jfance  in  our  iriiuls  and  fouls.  2.  It  is  the  evidence  f  thifigs 
ml  feen;  tfat  is,  it  evidences  the  reality  and  cir!:iinty  cf 
future  things,  it  realize'  the  invilible  reali'ies  of  anotticf 
W(  rid  unto  oiirmiiids,  and  c;iufes' us  to  bdievc  them  as 
/irongly  as  what  wc  fee  with  cur  bodily  cvts,  ,  Learn 
hence,  1  hat  a  Jivtly  fftiih  gives  fuch  a  rc-idiiy,  certainty, 
and  piefeni  being  to  things  lioi  td  tor,  and  vit  to  come,  ps 
•f  they  were  vilibly  feeii  and  aifluailv  eiijoycd. 

2   For  by  it  the  elders  obtained  a  ,i;ood  report. 

Having  in  ihc  former  vcife  d  fcrihcd  fjjih,  in  this  and 
the  follow  iiiu  verfej  he  enters  upoo  the  jufl  praifc  and  <Ic'- 
/^wvei  condemnation  of  tdis  divine   and  exctlknt  'grace'. 


which  has  fuch  an  univerfnl  infltience  into  all  the  patt«  of 
the  chridjjn  life.  In  tliis  vcrfc,  to  comintnd  that  faith 
which  he  had  in  the  former  vcrfc  dcfcribed,  he  brings  in 
iRc  fxpeiicnvc  of  the  elders,  or  Old  Teftamcnt  faiiit.-^,  all 
true  believers  fr»)m  the  foundation  of  the  world,  who  by 
faith  obtained  from  G<'d  a  gocd  teliimony,  recorded  in 
the  holy  fcripturcs.  By  it,  or  through  it,  as  a  corditi:  n 
»app'inted  and  ord.iineii  ot  God  ;  not  for  it,  or  by  the 
■  ■iv'orih  and  influence  of  if,  as  a  meiitoricus  caufe,  the 
^fcers  or  faints  of  Goil,  from  the  beginning  of  the  worhl, 
onrtNHed  a  good  report.  Leurn  hence,  i.  That  the  Old 
TcHament  faints  had  the  fame  kind  of  faith  that  wc  have, 
and  were  faved  in  the  fame  manner  that  wc  arc  ;  they  had 
t'le  f.ime  promifes,  the  rastie  terms  of  grace,  the  fjme 
meritorious  purcl'.afc  by  the  bUo.l  of  Chrifl  :  He  is  there- 
fore calleil  the  Lamb  fain  frcm  tLe  leginuin^  cf  tie  zvtrid, 
flain  in  Gixl's  purpofc  and  decree,  flain  in  the  t)pes  snd 
figures  of  his  death;  though  his  blood  was  , not  afttially 
ihcd,  yet  was  it  decreed  tf>  b.-  ihed,  and  fo  was  as  efTec- 
tiial  to  them  as  to  us.  2.  That  the  renown  of  ihc  Old 
Tcft.imeiu  faints  w.ts  their  fu  ih,  that  made  them  f^im*  us  ; 
not  ihcir  priority  in  living  before  ur,  not  their  iongcvii)  iii 
living  many  yenrs  beyond  lu,  nor  upon  account  of  il.tir 
other  graces,  which  yet  rerdered  ihrm  truly  excellent,  arc 
they  fuid  to  obtain  a  got  d  report,  but  upon  the  fcoie  and 
account  of  their  faiih.  Abel  was  fanious  for  right eoiifiicfFj 
Enoch  for  walkint;  with  Gf>d,  Abraham  for  obcdttiCe, 
Miifes  for  mcckn-  fr,  but  the  crown  is  fet  upon  the  bead  qi 
(heir  faith  only  ;  hy  it  the  elders  ihlained,  &c. 

3  Through  faith  we  under fland  that  the  worlds 
were  framed  by  the  word  of  God,  lb  that  the 
tilings  wliich  are  fctn  were  not  made  of  thin:^s 
which  do  appear. 

The  defign  of  the  apofllc  in  ih.fe  words  is  to  pro\e, 
that  faith  fitistics  iifclf  in  the  wtird  of  Gcd,  coucernine  the 
way  and  manner  of- the  world's  creation  ;  for  though  the 
world  be  now  vif.ble,  and  the  thing''  ccnt^iincd  in  ii  are 
faid  to  be  feen,  yet  the  original  framing  and  making  t  f  the 
w'oild  has  a  ptincipsl  place  ami  ng  things  not  feen.  Lecrn 
hence.  That  by  taiib  nfttniing  to  divine  revelation,  and 
not  by  reafon,  we  iukIci  (tand  tlij  truth  and  w<  nderf,  the 
feafrns  and  cnufes,  the  manner  and  end  of  the  woilds 
creation.  Reafon  indeed  tells  liS  that  there  was  a  creation, 
confcquently  a  creator  ;  hut  rct^fon  \\i'lu;ut  diiine  revela- 
tfon'c/'idd  n;vor  have  difccvercd  the  circumnances  and 
manner  f>f  the  creation,  which  wholly  depended  ttprn  the 
willeifGf.d.  Reafon  and  narurc- could  ne\cr  have  kn^^vn 
them,  h;d  not  Gcd  in  his  w.  rd  firil  rf-vcakd  th' m  :  T^e 
old  he.i''nciis  could  nivcr  deli  rniinc  t\horni(!e  the  world, 
nor  wh<  n,  or  how  if  was  made,  nor  \vhti.cc,  and  out  r4" 
V.  hat  it  was  made.  Reafon  n':;y  piop'iind  ih^  eji  clli^n, 
how  was  the  \^orId  made,  and  all  ihitij.'^'theicin  ?  Put  rcj- 
vtlaiic'n  midl  rc'ft'Ke  ir.  A  pocr  cliikl  liarns  more  b\  I  is 
cat'cihifm,  than' all  the  pHil()r('pherse\er  learnt  hy  t'  ir 
profound  rtfiarilu-s,  rfnd  paintul  lh.die».  Hr-^nghsjuith 
we  underftund  that  tie  uoridt  '.lire  jramsd.  it  lilic'W.-,  /y 
ihir  ii^'d  f  Li'.d,  th;;t  is,  bi  ill  b)  lis  external  and.  ir.  |  ■■,  r:  1 
word,  his  word  oi  command,  faying,  Let  it  he  ;    HeJ,.    ', 

ar.d 


ClIAP.    XI. 


HEBREW     S. 


99^ 


i;m/  i/  WIS  (font,  V!'-4\.y\\\\\.  ().  And  alfo  'hv  f-!?'enpn»ial 
srul  rihflin'i:']  word,  Jefiis  Clirift,  by  win  m  G  (!  made 
rhe  \vnrl.ls,  Heb.  i.  2.  in  that  ordtr  wlith  Mr  fo  h^ys 
lii(t')iic:il!y  related.  Ohfenc,  brtly,  How  nnd  after  what 
mr-nner  the  woilJ  was  made,  not  out  of  .-my  prc'-pceiit 
©r  pre-exilK'iU  iTis'fer,  but'oct  of  noihino':  Thatwhivh 
vas  not  at  all,  co  :ld  not  be  fccn  :'  the  Mi'm^s  that  are  Jcen, 
Wfre  i:ot  made  of  things  thai  do  aptear.  Here  »<;/c,  i  hat 
the  power  of  God  framed  many  ihingyout  of  nothine,^ 
the  heaven  of  heavens,  the  duelling  pl.tce'of  God.aH 
angels,  immeiliitely  ;  other  things  medintdy  out  ^f  the 
ch.io',  that  is,  fiich  rude,iJndifpofed,  and  I'lifit  niaMcr,  as  had 
11 )  difp.jfition  ti->  receive  fuch  a  form,  as  it  did  aiflually  le- 
ceive  froin  the  power  of  God  ;  and  may  therefore  diTcrv- 
eily  be  CillcJ  a  creation  out  of  nothing.  Learn  hence, 
Tliat  in  the  works  of  creation,  though  other  attributes  of 
vvifdom  and  goodncfs  vifibly  appeared,  vet  none  were  fo 
emint-ntly  eonfpicuous  as  the  power  of  God.  Well  tnight 
St.  P.uil  fay,  Rom.  i.  2o.  That  herein  was  manifeftcd 
hli  eternal  pi-uer  and  Godhead. 

4  By  faith  Abel  offered  unto  God  a  more  excel- 
lent facrifice  thin  Cain,  by  which  he  obtained  wit- 
nefs,  that  he  wa.s  righteous.  God  teftifying  of  his 
gifts  :   and  by  it  he  being  dead  yet  fpeaketh. 

From  a  general  declaration  of  the  nature  of  faith  in  the 
foregoing  verfe  ,  our  ap.>(lle  proceeds  to  give  inftances  of 
the  efficacy  and  power  of  faith  in  particular  perfons,  in 
this  and  the  foUowin;^  verfcs.  And  he  begins  here  with 
Ab'.l.  But  why  not  with  Adam  r  Becaiife  Adjm  was  the 
firfl  finner,  and  the  greateft  of  linners  ;  and  although  re- 
ceived to  grace  and  mercy,  yet  after  his  f.dl  Mofcs  fpcrks 
little  i)f  him,  nothing  very  n-  fable  ;  nciiher  did  Almighty 
Gild  put  that  honour  upon  Adam  which  he  put  upon  his 
fon  Ab.-l  ;  he  had  the  honour  to  fhed  his  blood  for  Chrill, 
and  for  teftifying  his  faith  in  hitn  ;  and  accordihglv  Abe! 
is  here  reprefenred  as  the  hrft  cvungelicil  believer,  B)  faith 
Jlhel,  &c.  0/'fe>-ve,  I.  The  aiftlon  which  Abel  j.er- 
fortn.-d,  he  offcrid  facrifice  to  God  ;  he  offered  a  facfificc 
mofl  excellent,  and  he  off;  red  it  by  faith.  But  did  not 
Cain  bring  his  offering  of  faith  too?  Yes,  no  doubt,- 
he  believed  the  being  of  God,  and  confidprcd  him  as  a- 
creator  and  preferver,  and  accordingly  offered  the  fruits  of 
the  earth,  as  an  acknowledL'tneni  that  all  tbefe  things  were 
made,  preferved,  and  beflowed  on  m;in  by  G-.d.  But 
Abel's  f;iith  was  f  xcd  on  G  'd,  not  onlv  as  a  creator,  but 
as  a  rcdei-iTier  alf),  accotnpanied  with  a  fen fc  of  fm  and- 
guilt  trulling  in  the  ways  of  redemp'i;>n  and  recovery 
which  G  'J  hath  provided;  Hire  n:v,  Thnt  the  perform- 
ance of  the  outward  duties  of  divine  vvorfl-.ip.  is  not  the 
rule  of  the  acceptnn.e  of  men's  p-^rfons  %Ni'h  G';d,  but  a 
difF.Mcn.e  mid  diftinc^ion  is  made  from  the  inward  orinci 
pif,  whence  thofe  duties  do  pn-ceed.  Cin  and  Ahel 
b'jth  o.TereJ  focrificc,  but  not  irom  i  like  prin  iple,  nor 
y^t  for  a  like  end.  Ohjerve  2  The  efn  a  3nd'fri;it  of 
Abel's  raih,  it  procured  a  t.flimony  and  ul-nefs  frcin 
Gcd  Itinifiittha-.  he  was  ri-^hteous;  he  ttflified  iliat  he 
had  rcfpcft  '  •  'is  '.frfoa:  by  the  apprrbarion  of  his  o-Te'r- 
'.ig.  Oui- {•  • 'iHejufliiic'ub.torc  our  perioiiiKiJiccs 


cr.n  be  accepted.  G  id  has  firfl  refpe^l  to  the  offerer,  then' 
to  the  rfF(  tint; ;  for  the  perf<in  iniifl  rfcommtnd  the  gift, 
not  the  i;ift  recomrr.endtd  the  pcrfoii.  Lalily,  The  privilege 
of  AbcTs  f;iiih  :  hy  it,  lic tug  dead,  he  thiitfjualeth.  Some 
rnderfl  nds  the  words  in  a  paflivc  fctife,  he  is  fpokcn  of; 
he  hiing  dcrd,  there  is  sn  Iioiiotinrble  mmiion  of  hitTi. 
Religion  is  the  tnicft  hc.noiir,  and  the  lighteous  fh.ill  be 
had  in  tvcrhifVing  rciiieinbiance.  Otlurs  in  an  adlive 
f^'nfc,  and  fo  the  woids  import,  that  the  dcsd  faint.v  do  yet 
fpcak,  and  that  fdinevvhat  v.  orthy  to  be  heard  and  o'bferved  ; 
they  fpeak  by  the  precious  graces  with  which  they  were 
enriched  ;  they  fpeak  by  the  holy  life  they  maintained,  by 
the  good  works  they  WTought,  by  the  eminent  ferviccs 
they  did  for  God  and  iiian,  by  their  (harp  trials,  by  their 
bitter  fiifFcrings  ;  by  thefe  they  fpeak,  to  the  honour  of 
religion,  and  to  the  furtherance  of  the  gofpcl.  God's 
Abels,  his  dead  faints,  do  I'liis  fneak  when  laid  in  ihc 
duft. 

5  By  fiiith  Enoch  was  tranflated,  that  he  Ihould 
not  fee  death  ;  and  was  not  iuund,  becaule  God 
had  tranflated  hitx)  :  for  before  his  tranflation  he 
had  this  teftimony,  that  he  pleated  God. 

The  fecond  inffance  is   Enoch,  concerning  whom  our 
apoflle   aflirms,  that   he   was  irnnllated,    and  that    he  was 
tranflated    by  faith  ;      tranlTatcd    from    one    condition  to 
another  ;  from  grace  to  glory,  froin  earth  to  lieaveir.     He 
was  gathered  by  God,  bo'h  in  body  anil  foul,  to  hiinfclf  • 
and    fn    a   way   of  eiiiinent  grace  and  favour  freed  frorn- 
death.   ritreby  God  gave  the  world  a  convincing  ttflimony 
that  the  body  is  capable  of  eternal  life  and  happinefs.    Biit 
how  was  he  tranflr;ted  by  faith  r    Avfw.   Not  rfTicitn'ly  • 
faith  was.  not  the  efficient  caiifc  of  his   tranflation.     That 
was  an  immediate  aft  of  divine  jiower  ;  not  meritorioufly 
for  it  is  recorded'as  an  aft  (^f   fovereign  grace  and  favour  • 
but  indrumentally  only  ;    he   was   by  faith  broi.-t'ht  into 
that  flate  and  condition   of  favour  and   acceptance  with 
God,  as  to  have  this  peculiar  privilege  conferred  upon  him; 
Some  we  find  are  carried  to  heaven  by  fj-ecial  prerr{rati\e 
bv  privileged  difpenfation  ;    By  faith  Enoch  uas  rrnnf.-.ted,. 
&c.  But  ohjcrve  farther,  What  went  before  his  tranflaiitii) 
and  that  wus  his  pleating  Gc:d  ;    licfore  his  trairflation  he 
had  this  teftimony,  that  he  picaftd  God.      Such  aswould 
live  with  God  hereafter,  rniift   (Uidy   and    fctk  to  picafe 
God  by  walking  with  him  heic  ;    would   we  coine  where 
Enoch  is,  we  muff  walk  as  Enoch'  did.     There  is  no  h(^pe 
of  living  with  God  in    heaven,  if- we  do  .n<jt  plca.'e  hitn 
here  on  earth. 

6  But  ivithout  faith  it  is  impoilible  topleafe  A/»i; 
for  he  that  cometh  to  God,  mufl  believe  that  he  is, 
and  //,:,v  he  is  a  rewarder  of  them  that  diligently 
feek  him. 

With'vt ffith,  that  is,  without  jufafvihg  faith,  uithoiit 
f.-ii;h  in  the  .Mffliih,  for  that  is  the  fui  h  htie  fp.k.-n  i.f, 
there  is  no  prlTibiliry  of  pleating  God,  :,nd  if  f'-,  then  no 
p'tflibiliiy  of  being  Hived  without  fait!..  This  appears 
partly  tiorn  the  divine  conftiiution,  God  has  f'-  appointed 
it,  partly  froai  the  natuie  ol  the  thing  itfelf  j     laith   being 

the 


V9 


32 


HEBREWS. 


Chap,  xi. 


ihefird  rcgutir  motion  of  the  foul  towards  God,  no  works, 
nil  iliiiio«,  HO  pcrtorinances  wli-itfocver  can  plcafc  Gml 
T\rm(«jt  faith.  Hf  t^at  c-tnuth  to  Cod,  that  is,  hiih  any 
acnRt  or  approach  to  liiin  in  a  way  of  worlhip.nr  any  ac- 
.cH'f  ctfocct-ptancp  into  his  grace  and  favour,  he  ntujl beliive, 
I.  Ciotl's  bcins;;  2.  God's  b;>iinty  :  thnthels:  and  that 
f  c  ii  a  rtmii'iJtr  '4 )uch  ai  diligenlly  feek  l>int.  Learn  hcncr, 
I.  Tint  the  fir(t  p"int  of  t;iiih,  if  we  wf>'ilJ  have  any 
lhin»  to  do  wiih.G.Kl,  is  firmly  to  believe  that  there  is  a 
God  :  Ht  that  iam*h.  to  G'.cl,  mufl  hetieve  that  he  is.  2. 
That  the  fountain  nf. all  obedience  and  fervice  to  God,  is 
a  firtn  belief  of  his  bcincf  a  rcwnrder  of  nil  them  thit  dil'i- 
fentif  ffi'k  h't.il.  ■^.  That  the  whole  ilftie  of  our  finding 
(rod  when  wc  feek  him,  depends  upon  our  diliircnilv  fcck- 
in:^  of  him  ;  he  is  a  rewarder  of  them,  of  all  and  only 
th""cin,  that  diliijcnily  feek  him. 

7  By  faith  Noah,  bcin;:T  warned  of  God  of  things 
not  Icen  as  yet,  moved  with  fcnr,  prepared  an  ark 
to  the  fiivin^  of  his  houfc  ;  by  the  which  he  con- 
demned the  world,  and  became  heir  of  the  righte- 
oufncfs  which  is  by  faith. 

Ohferve  here,  i.  Tlie  perfon  fpokcn  of,  Noah,  an  emi- 
nent perfon  in  the  line  of  the  church,  .nnd  one  that  walked 
wi;h  God,  and  found  <^race  in  the  eyes  of  the  Lord.  2. 
AVhat  was  fpi'kcn  of  him  ;  he  wna  ivanied  of  G'.d,  touch- 
ing his  dcfiijn  and  piirpofc  to  dtftroy  and  drown  the  old 
world.  3.  What  was  the  efFciS  of  this  warning,  it  produced  in 
Noah  fear  and  obedience;  fearof  the  thrcatning,  and  obedi- 
ence to  the  command ;  he  was  moved  with  fear,  and  prepared 
the  ark.  4.  The  exercifc,  yea,  eminent  exercife  of  Noah's 
faith;  neither  the  difficulty  of  the  work,  nor  ihc  len^;th 
of  time,  an  hundred  and  twenty  ycarr.  ;  nor  Ids  want  of 
fucCils  sH  that  lime  of  preaching,  nor  the  contempt  an<l 
fcorn  caft  iipoti  him  bv  the  whole  world,  cotdd  weaken  his 
hands,  or  difcoiirage  his  heart,  in  the  leafl  from  going  on 
with  his  work.  5.  The  confcqtient  of  No:.h"s  faiih  and 
obedience  vvi:h  rcfprcfl  unto  the  world,  /v  condemned  the 
zvcrld ,  not  as  a  jtid2;c  properly  and  aulhoritaiively,  but  as  a 
witnefs,  by  pica  and  tefiimony  ;  he  condemned  it  by  his 
doiflrinc,  by  hisi.Karaple,  and  left  it  altogether  without 
■cxcufc.  6.  The  fruit  and  eftlcl  of  Noah's  faith  and 
obedience  with  reverence  to  hitnfclf :  lie  became  heir  of  the 
rightcou(nefs  ivhich  ii  hy  faith:  that  is,  of  the  happincfs 
promifed  to  thetn  who  are  juflificd  by  faith  ;  he  was  evi- 
denced and  declared  to  be  a  rii^hieous  perfon. 

8  By  faith  Abraham,  when  he  was  called  to  ^-to 
out  into  a  plane  which  he  fhonld  after  receive  for 
an  inheritance,  obeyed  ;  and  he  went  nut.  not 
knotv'ing  whither  he  went. 

The  next  iihulrinus  initnncc  of  the  efHcacy  of  faith  we 
have- here  in  the  perfon  of  Ahrahnm.  who  obeyed  the  call 
and  command  of  God  in  leaving  his  o>^n  native  country, 
to  go  he  knew  not  whiOier,  and  to  receive  --.n  inhcrifnce  he 
know  nnt  when.  Where  note,  t.  The  foundation  of 
Abraham's  faith  and  obedienc,  and  that  was  the  call  of 
God  ;  he  h.id  an  immeilijte  conitnand  to  g'l  out  of  his 
own  cottntry  into  a  certain  place  with  a  promife  to  receive 


it  for  an  inheritance  :  Gel  thte  frvn  thy  ntintry,  relations, 
friends,  and  all  outward  enjoyments,  is  a  cinnmand 
becoming  the  great ncfs  of  God  to  t;i»e  ;  and  felf-dcniai 
in  fact,  or  rcfnlntion  to  cinn)!y  with  fuch  a  command  from 
the  yreit  G(xl,  is  the  foundation  of  all  linccre  profcflion. 
2.  What  was  the  principle  of  Abraham's  obcilience  in 
complyin;^  with  this  call  of  God,  and  that  was  his  fjiih  : 
By  faith  Ahruhnm,  when  he  -was  called,  ol eyed.  True  fjitli, 
where  ever  it  i.s,  brin«rili  finh  fincere  obL-.licncc  ;  thefe 
^o  can  no  more  be  feparated  ihjn  the  liyht  and  the  fun, 
than  the  fire  and  heat  ;  «)bedience  is  the  daughter  of  faiih, 
and  the  taiih  the  pareii'  and  principle  of  ohcdi'.nce.  3.  The 
difficulty,  and  therein  the  cxctdlency  of  his,  obedience  ;  I e 
obeyed,  ami  went  out,  n-it  knowing  'whither  he  went.  If 
taiih  be  once  f4ti.-,fie(l  in  the  call  an.l  command  ()f  GixJ, 
it  will  t  .l!ow  him  wlien  it  cannot  fee  a  rtep  of  its  way  5 
over  hills  and  inoimtain^  through  dales  and  valleys,  ftar- 
ing  nothing.  He  that  has  God's  ciU,  need  not  fear  Gcd's 
conduift. 

g  By  faith  he  fojourned  in  the  land  of  promife, 
asi/ia  «Jranue  country,  dwelling  in  tabernacles  with 
Ifaac  and  Jacob,  the  heirs  with  him  of  the  fame 
piotnife.  10  For  he  looked  for  a  city  which  hath 
foundations,  whole  builder  and  maker  »  God. 

The  spoflle  fp.'ike  of  the  place  which  Abraham  was 
c.illed  from,  in  the  t'oiegoing  verfe,  namely,  out  of  Ur  of 
the  Chaldees  :  He  here  fpeuks  of  the  place  he  was  called  to, 
Cannan,  ftyled  the  land  of  pron;ife,  t>'at  is,  the  land 
which  G'<l  had  newly  promifed  to  give  imto  him.  Where 
note,  I.  Abraham's  a6l  of  obedience  ;  he fcjourneth  in  ti.t 
land  of  proinije,  as  in  a  fi range  country;  he  was  there  a 
fojourner,  not  an  inheritor,  iTif'viiig  up  anrl  down  from 
place  to  place,  until  Gf>d  thought  fit  to  fettle  him  and  his 
pofteriiy.  Abraham  was  a  fi  journer  both  in  his  condition 
of  life,  and  his  di''polition  of  heart.  Canaan  was  3  type 
of  heaven,  and  accordingly  Abraham  expcded  a  better 
country,  with  a  city  which  had  fcH?id<s/icns,  whofe  luiider 
and  maker  is  God.  Leirn,  That  the  children  of  G-^d 
here  on  earth,  where  thty  have  bcft  right,  and  troft  pof- 
fe/iions,  are  but  (Irangers  and  pilgrims.  J^ole,  2.  The 
manner  ot  his  fojourning  in  this  Liiid,  divelling  in  laberva- 
cles.  This  was  both  an  aft  of  policy,  and  an  :£l  of  piety  ; 
of  policy,  that  thcv  'might  live  peaceably,  uiihou:  giving 
untbrage  to  the  .Ta'ivcs,  or  occafioning  any  envy  or  grudge 
from  tlicm  ;  and  of  pieiy,  to  exprefs  their  hopes  and  de- 
fires  of  a  belter  country.  7.  -Abraham's  companions,  his 
f-Uows,  and  followers,  iti  this  ai51  of  obedience  ;  he  fo- 
j  ■>urncd  with  If.iac  and  Jacob  ns  heirs  of  the  fume  promife  ; 
Where  w/<v/-.{-,  How  nil  the  faints  of  Gixl  arc  of  the  fame 
fpi'itual  difpoCition  ;  they  are  animated  by  the  fair.e  Sj  irit 
g"verncd  by  the. fame  laws  ;  they  ?&.  from  the  famc,prin- 
cijde,  and  for  the  fair-e  end,  and  deflre  nothing  more  than 
t  >  live  together,  and  lo  enjoy  God  and  one  another.  .A':.v 
4-  rile  reafonetl  rendered  uhv  Ahtr.ham  cftten^td  liimklf 
but  as  a  ftrang?r  in  Can.nm,  becimfe  Idsthoughis  r.in  much 
upon  he:ncn,  of  whiJi  C.in:\an'vvas  a  t\pe;  He  li:iei for 
a  c!/y  uhich  hrd  fourdjtions,  &c.  Where  objtrve,  ;. 
Abrahar'^'- -''>  .f  exjv.c^.;  •'  -     '■  ■  louk.d  for  it,   he  r.;u  - 

n  d'y 


Chap.  xi. 


HEBREWS. 


99S 


nally  expcfte'l  it ;  it  was  not  a  blind  hope,  but  well  built 
on  the  power  and  promifc  of  God.  2.  What  he  looked 
for,  a  city  ;  not  JcruraUm.  sn  earthly  city,  as  fome  would 
have  it,  forthat  was  not  poiTcflVd  until  eight  hundred  years 
after,  and  then  only  by  hi.'pofterity  tor  a  limited  time;  but 
an  heavenly  city,  a  fettled,  quiet  habitation,  a  fnitable 
dwelling  for  them  that  have  had  a  life  of  trouble  in  this 
world.  3.  The  city  itfelf  defcribed,  i.  By  the  nature  of 
it  ;  ii  has  foundation',  in  oppofition  to  tentsand  tabernacles 
which  hjd  no  foui.dution,  but  were  moving,  ambulatory 
dwellings,  fupp  )rted  only  by  (lakes  and  cords  ;  thiscity  is 
founded  upon  the  eternal  power,  the  infinite  wifdom.and 
immutable  counfel  of  God.  2.  By  the  maker  and  builder 
of  it  ;  Cod  ;  lie  is  the  contriver,  framer,  and  ere(5lor  of  this 
city;  and  as  he  is  the  maker,  f)  he  is  ihe  difpofer  of  ital- 
fo  ;  pleafe  God,  and  he  will  give  it  thee,  none  can  give  it 
thee  without  him,  he  will  never  give  ir  thee  without  plea- 
ling  of  him. 

1 1  Through  faith  alfo  Sarah  herfelf  received 
ftreiKUh  to  receive  feed,  and  was  delivered  of  a 
child  when  fhe  was  paft  age,  becaufe  flie  judged 
him  faithful  who  had  promifed. 

Ojt  aportle  having  fpoken  of  Abraham's  faith  before, 
makes  an  honourable  mention  of  his  wife's  Sarah's  faith 
here.  It  is  a  blefT-d  thing  when  hufbind  and  wife  are  one 
in  the  faith,  as  well  as  one  flelh.  When  the conftant  com- 
panion of  our  lives  draws  with  us  in  the  fame  yoke  of  re- 
ligion. IVote,  I-  The  perfon  whcfe  faiih is  here  commen- 
ded, Sarah  hfrjtlf,  a  woman,  a  barren  woman,  and  a  bar- 
ren woman  well  (tricken  in  age  ;  a  woman  weak  ;n  fcx, 
may  be  ftrong  in  faiih.  Though  Sarah  at  firft  laughed, 
yet  file  afterwards  firmly  believed.  And  the  apoftle  takes 
no  notice  of  the  former  but  applauds  the  latter.  Oh! 
with  what  great  indulgence  dotii  God  cover  the  failings 
of  his  children,  but  proclaims  aloud  their  graces  to  the 
world  !  Men  do  not  thus  ;  they  will  overlook  all  that  is 
ijood  in  others,  and  report  only  what  is  amifi.  Sarah's 
laughing,  Rahab's  lie,  job's  impatience,  are  not  mention- 
ed, but  their  graces  are  remembered.  Who  would  not 
ferve  fuch  a  gracious  mafter,  that  winks  at  our  failings,  but 
accepts  and  rewards  our  weak  fervices  and fincere  graces  ? 
2.  The  commendation  and  fruit  of  Sarah's  faith,  flie  re- 
ceived by  it  (Irength  and  ability  for  conception  ;  probably 
Ihe  reco-'ered  her  youthful  vigour,  and  received  a  general 
rtftoration  ot  nature,  to  an  ability  for  all  its  primitive  ope- 
rations, which  was  before  decayed  by  age;  fhe  received 
ftrength  to  conceive  feed  when  paft  age.  Learn  hence, 
That  it  is  the  property  of  faith  to  expert  a  b'elTing  abfo- 
lufcly  above  the  ufe  of  mean;,  when  we  have  a  particular 
and  fpecial  warrant  from  God  fo  to  do,  as  Sarah  had  in 
thiscale.  Note,  The  groniid  of  Sarah's  faith,  Uecauft/Jje 
ha  '  ji!iii;eil  hhnfaithful  that  had  frw.ifed,  that  is,  (lie  refol- 
ved  her  faith  into,  and  relied  upon,  tbe  veraci;y  of  God 
HI  the  acconiplifhiiient  of  the  promife  which  is  the  proper 
andjimmediate  objeft  of  faith.  Len'-n,  That  wherever  we 
txercife  and  pi't  forth  faith,  we  miift  take  care  and  befure 
that  we  have  a  promife  to  exeixife  it  upon,  otherwife  it 
is  not  faith,  but  fancy  :  God's  promife,  and  not  God's  po- 
wer, is   the  ground  of  faith;  it  is    not  what  God  can  do, 


but  what  he  wiil  <Jo,  and  what  he  has  engaged  and  prom- 
ifed  to  do,  that  is  the  ground  of  faith  :  lie  c.in  qncncji  all 
the  fire  in  hell :  but  where  has  he  faid  he  will  do  it  ?  Src 
had  judged  him  faithful  who  hodprcmiftd, 

12  Therefore  fprang  there  even  of  one,  andTiim 
as  good  as  dead,  fo  many  as  the  liars  of  the  flcy  in 
multitude,  and  as  the  fand  which  is  by  the  Ica-fhore 
innumerable. 

The  words  acquaints  us  with  that  gratuitous  remunera- 
tion and  gracious  reward  which  God  gave  Abraham  and 
Sarah,  as  the  fruit  of  their  faiih,  namely,  the  bleffing  ot  a 
numerous  poflerity  ;  there  fprang  of  ihcm,  and  both  of 
them,  as  g'jod  as  dead,  with  reference  to  the  procreation  of 
children,  a  numerous  iflue,  like  the  ftars  of  heaven,  and  the 
fand  of  the  fea.  Hence /car?:,  That  the  God  of  nature, 
at  his  own  pleafure,  works  things  above  the  power  of  ns- 
ture  in  its  ordinary  efficacy  and  operation  ;  by  weak  and 
deadmcans  he  o»ien  produces  mighty  efFecls.  2.  That 
whatever  difficulties  and  oppofitions  lie  in  the  way  of  the 
accomplifliing  God's  promifes,  they  (hall  have  an  aflurcd 
accompliflimenc  on  God's  part,  if  faith  be  kept  up  in  live- 
ly exercife  on  tiur  part. 

13  Thefe  all  died  in  faith; 

That  is,  all  the  fore  mentioned  faints,  Abel,  Nrahy 
Abraham,  an;l  Sarah,  they  all  died  in  the  faith  of  the  pro- 
mifed Mt'fliah,  believing,  he  (hould  come,  and  expefting 
falvation  by  his  coming.  It  is  not  enough  for  a  Chriflian 
to  live  in  the  faith,  but  he  mull  alfo  die  in  the  faith;  and 
to  die  in  the  faiih  is  an  honourable  and  happy  manner  of 
dyng  ;  it  is  a  greater  happinefs  to  die  in  ihe  Lord,  than  to 
die  for  the  Lord  ;  if  a  man  die  for  the  Lord,  and  be  not 
in  the  Lord,  he  is  not  blefTed  in  his  death  :  Aman  may  die 
for  the  Lord's  caufe,  yet  not  for  the  Lord's  f.ike,  but  out 
of  vain-glory. 

— Not  having  received  the  promifes,  but  having 
feen  them  afar  off,  and  were  perfuaded  oithe^n  and 
embraced  them,  and  confcffed  that  they  were  flran^ 
gers  and  pilgrims  on  earth. 

OhCerve  here,  The  great  trial  which  the  faith  of  the  Old 
Teflamcnt  faints  was  put  unto;  »hcy  died,  not  having  re- 
cived  the  promifes  ;  that  is,  they  wt-nt  to  their  graves  before 
the  great  blefling*  God  had  protri'fed  were  accomplifhcd. 
Faith  is  contented  with  the  promife,  though  it  wants  aftiial 
pofTcflion  of  the  good  things  promifed.  God  would  have 
believers,  in  all  ages  of  the  church,  to  live  by  faith,  and 
promifes  not  aclually  performed  ;  And  it  is  a  great  honour 
to  GoJ,  when  we  are  ready  to  die,  to  go  to  theoravp  w j; Ij 
aflurance,  and  10  pro  ft  fs  our  confidence  that  Go  J  will  in.ikc 
them  good  :  Thtfe  all  died  n-it  ht,v:ig  reaivtd  the Irjn.il'is. 
Yet  (.hftrve,  Tl;e  a(5lings  and  exercife  of  their  faith  (owaids 
thefe  promifes,  \s  hith  ihcy  had  not  yft  received  in  their 
acconipliftinient  :  i.  They  fai.\}  them  <'/i;r  y/",  at  a  grest 
diftance  :  It  is  the  property  of  faith  to  eye  the  blclfin-'s 
promifed  at  a  diftance  •  fo  that  no  diflancc  of  time  or  place 
can  weaken  faith  as  to  the  accoiriplifliment  of  divine  pro. 
mifes.  2.  They  tare  perfuaded  tiftktm:  This  impdrts 
6  K  ,}:e 


5St 


H  E  B  R  E  W  S. 


Chap. 


XI. 


the  mind's  falisfa(fl3ry  ncqiiiefcinj*  in  the  truth  of  God  for 
the  accompliflmrnt  of  his  pr<inii|\.'s  :  A  lirni  perfualion  of 
ih«  truth  of  God's  proinilcs,  and  a  quiet  waiting  for  the 
accoiDiiliflinent  of  them  at  a  great  t1,(fancc,  is  an  einnent 
fruit  off^iih.  3.  They  emiirucfj them,  the  word  figniJies, 
they  falureil  and  hugged  thfni.  Whence  ni/i-,  Th.it  faith 
i;  an  a!lofihe  will,  as  well  ai  of  the  underihndiiig  :  there 
is  in  faith  adherence  as  well  as  afTi-nt ;  an  tmbracing  as 
well  as  a  pfrfuafion  ;  the  heart  cleaves  to  the  proiinfc  uiih 
love,  delight,  anJ  C0Tn]p\icency ,an'i conf-Jfcii that  they ivfre 
ftran^rrt  tind  p'.lgrimr  on  the  earth  ;  So  they  were  in  out- 
ward condition,  wandering  from  pUce  to  place  ;  fo  ihfy 
were  in  aflscV'on  and  difpolition,  looking  upon  this  world 
as  their  pilgrim  ige,  and  iteaven  as  iheir  home  and  proper 
country  ;  bjc.i'jfe  thsnce  tiiey  are  birn,  there  lies  their 
inheritance,  there  are  all  thtir  kin<f|-e.l,  there  is  their  loiig- 
cfl  abode.  ChriAians  flioiild  not  only  account,  but  con- 
fefs  themfelves  pilgrims  3"d  dilcover  it  by  their  journey- 
ing aid  mending  their  pace  heavenwa/d. 

1  j  For  they  that  fay  fuch  thin£;s  dcclaVc  plainly 
that  ihcy  feck  a  country.  19  And  trulv  if  they  had 
been  mindful  of  that  f()?</?^n'froin  whence  they  catne 
out,  they  might  have  had  opportunit)'  to  have  re- 
turned :  i6  But  now  they  dcfirc  a  better  fCT/?2;>j, 
that  is,  an  heavenly.  Wherefore  God  i.s  not  a(ha- 
mcd  to  be  called  their  God  ;  for  he  hath  prepared 
for  them  a  city. 

As  if  the  apoftle  had  faid.  "  They  that  fay  fuch  things, 
namely,  thru  thty  even  in  ihe  land  of  promife,  are  pilgrims 
and  Grangers,  do  declare  pliinly  that  ihcy  (ctk  a  country 
wherethey  m.iy  rtftand  dwtll,  when  this  their  pilgrimage 
on  earth  is  ended."  Now  this  country  was  not  Chaldea, 
buthiaven  ;  a  gl  iriivisciiy  wh'chGod  prepared  for  them, 
jisan  abundiiii!  recompence  for  theirearthly  country,  which 
they  left  at  God's  command.  Here  ri'jte,  I.  That  heaven 
13  the  Chriftians  proper  country  ;  they  arc  born  from 
heaven,  their  ronverfatioii  is  in  heaven;  thfir  eternal  l^abi- 
ration  is  ihere,  their  head  and  hufband,  their  iriends  and 
kindred  are  there;  audit  is  theirs  by  a  right  of  dona- 
tion, by  a  right  of  pnrthafe,  by  a  right  of  pofiellion,  and 
by  a  right  of  conqucft.  2.  That  this  heavenly  country  !.■; 
by  far  the  better,  yea,  the  beft  of  couniries ;  bt ft  in  re- 
gird  of  the  hirgenefsand  extent  of  it  ;  befl  in  rt'gard  of  the 
I'afcty  and  fecuriiy  of  it  ;  befl  in  regard  of  the  order  aiid 
go>'erninent  of  it;  beft  in  regard  of  the  company  and 
locieiy  dwt  lling  in  it  :  all  faints,  none  but  faints,  none 
but  pfrff^cl  ('din;s  ;  bell  in  regard  of  the  immunities  and 
jirivilfges  belonging  10  it,  and  in  regard  of  the  duration 
iind  rontinuance  of  it  ;  a  country  that  can  never  be  in- 
vaded, nevrr  be  ci-ii'jntred.  3.  That  thefincerechridians 
liave  I'rong  defii?s  after,  and  vehement  longings  for,  this 
lierter,  this  bed  (if  countries:  A'tw  they  d.Jiif  a  h:lter 
rounirj :  And  God  is  no:  oflianitd  ta  he  called  their  Gv! — 
iliey  thit  by  their  faiih  give  glory  to  God  in  ac'^nowledging 
lii:  faithfulnefs  in  this  life,  he  will  never  be  afliamed  of 
them,  either  in  lire>or  at  death,  or  after  death.  Learn 
I.  That  it  is  thegreatf  ftpri''ilege,  honour,  antl  advantage, 
lh,il  atiy  tan  be  mn\:  partakers  of,  that  God  wiH  bear  the 


name  and  title  of  ihcir  Cod.  2.  God's  owning  of  be- 
lievers as  his,  and  of  himfelf  to  be  their  God,  is  an  abun- 
dant recompence  of  all  the  hardiliips  which  they  undergo 
in  this  their  pilgrimage.  The  top  and  fuiii  of  all  happi- 
ncfs,  is  to  have  the  Lord  for  our  God. 

17  liy  faith  Abraliam,  when  he  was  (mn.  ofFcr- 
cd  up  Ifaac  :  And  he  that  had  received  the  promifcs 
offered  up  his  only  bcgottcn//n;  i8  Of  whom  1: 
was  faid,  that  in  Ifaac  fhall  thy  feed  be  called  :  19 
Accounting  that  God  was  able  to  raife  him  up, 
even  from  the  dead  ;  from  whence  alfo  he  received 
him  in  a  fi^^ure. 

The  next  perfon  inftanred  in.  for  ilie  fame  of  his  faith, 
is  Abrah.im  who  was  de  fervcdly  flyled  \\\t  Jutlier  of  the 
fuitljul:  Him  God  tri<s  m  a  very  extraordinaay  maiiiiei, 
by  putting  him  upon  cfTering  up  his  foil  Ifaac.  Where 
note,  Th.it  where  God  gives  much  grace,  he  tries  grace 
much  ;  the  grc;>ter  the  faith,  the  greater  ihf  trial  ;  Itrong 
faith  mull  prepare  for  flrorg  trials.  Here  Abraham's  faiih 
was  tried,  uheibcr  he  would  depend  vipon  God's  promile 
above  reafon  ;  his  obedience  was  tried,  whether  he  w  ould 
yield  to  God's  coiniuandagainft  nature  ;  his  love  was  tried, 
whether  his  afTet'lion  was  not  mure  warm  towards  hisfon 
than  to  his  God  ;  and  his  fear  was  tried  whether  he  did 
reverentially  acknowlrdjre  and  flar.d  in  aweofGid,  by 
adoring  his  fovereignty  and  dominion  over  him.  Tri.-.ls 
are  the  befl  toochftont^  of  faith  ;  without  which  men  will 
want  the  bell  evidence  of  itt  fincerity  :  And  great  trials  in 
believers  are  an  evidence  of  great  faith,  f'hferv:  farther, 
The  excellency  of  Abraham's  faith  and  obedience  upon 
thit  trial,  he  ufferedup  his  /In  Fiiuc  ;  that  is,  he  did  in  part 
and  was  ready  to  have  (lone  it  thoroughly,  had  not  God 
countermanded  him.  Lrarn  hence,  Ihat  where  rhere  is 
a  divine  command  obliging  us  toobedience,  itis  thewifdom 
and  duty  of  faith,  to  clofe  his  eye  ag.iinft  all  infup?ral>le 
clifHcultiesand  dangers.  Abraham obje«fled  notagainftihe 
horrid  nature  of  the  comnnnd,  to  kill  bis  fon,  hisown 
fon,  his  only  fon,  the  Ion  of  thf  promife  ;  but  deliberately, 
and  upon  due  ronfideration,  was  ready  to  execute  w  hat 
God  required.  Lord  !  what  a  (trong  faith  was  here,  for- 
tified with  an  impregnable  relidution,  that  could  m.ike 
Abraham  hold  out  three  days  againfl  the  violent  afTiulis 
of  his  own  nature,  and  the  charming  prefencc  of  his  own 
fon,  enough  to  intlt  his  heart  ;  yet  nothing  made  him 
flagger  in  his  duty,  but  he  performs  a  moft  Hiiraculous  act 
of  obedience,  in  defiance  of  all  di/Iiculiies  Obfttve.  Liftiy, 
The  fruit  and  furcefs  of  Abrah.im's  faith  ;  he  b.-ilieved 
God  could  and  would  raife  Ifaac  from  the  grave,  and  he 
receives  him  again  in  a  figure,  as  one  fnatched  out  of  the 
very  j  uvi  of  ilcatli.  There  is  no  luch  way  to  enjoy  the 
continuance  of  an  earthly  comfort  as  by  religiiing  it  up  to 
God  :  Accounlir^  thiil  Cod  was  alte  ta  raji:  him  up  even 
J  rant  the  dead,  &:c. 

20  By  faith  Ifaac  bleffcd  Jacob  and  Efau  con- 
cerning things  to  come. 

Note,  ihat  there  is  .n  blefliog  by  way  of  prayer,  and  a 
blefTingby  way  of  prcphec\, foretelling  whit  (hall  befalper- 

foi;s 


Chap.  xi. 


HEBREWS. 


095 


fons  in  time  to  come  ;  oT  tliis  kind  is  Ifanc's  bleilin'r. 
The  patriarchs  were  in  a  peculiar  manner  dircdUd  jnd 
guided  by  God,  and  (heir  blefliii(T  was  a  conferring  of  a 
rii^ht  to  the  parties  bhlled.  'Ihus  Ifaac  bltlFed  Jacob  and 
Efau  coKcerning  things  la  come;  thai  is,  concerning  the 
great  and  future  things  which  i'noiild  happen  unto  their 
poderity  after  them.  Note  here,  Efau's  (w/cked  nienj 
having  their  portion  in  outward  bleflingsai  well  as  Jacobs, 
as  w  ell  as  the  belt  and  holiefl:  of  men  ;  partly  as  they  are 
God's  creatures,  partly  as  they  defcend  from  parenis  in 
covenant  with  God,  and  partly  becaufe  thev  make  fome 
profeflionof  the  name  of  God  :  And  God  will  be  behind- 
hand with  none,  but  fo  far  as  they  do  good  they  fhall  fee 
good. 

2  1  By  faith  Jacob,  when  he  was  a-dying,  bleffed 
both  the  fons  of  Jofeph  :  And  worfhipped  kaning 
upon  the  top  of  his  ftafF. 

Ohferve  here,  in  dying  Jacob,  the  frame  and  carriage  o^ 
holv  men  in  their  dying  feafons  to  blefs  their  children,  and 
worlhip  their  God.  Jacob  bleffed  Jofeph  and  his  two  Ions, 
laying  hold  on  the  covenant  made  with  Abraham.  It  is 
no  fmall  privilege  to  be  born  of  parents  taken  intovi(i!)le 
covenant  with  God,  and  no  fwiall  comfort,  when  God 
comes  to  take  away  fuch  parents  from  us,  to  have  the  be- 
nefit of  their  bleflings  and  prayers.  Jacob,  when  dying, 
blefled  both  the  fons  of  Ji)feph  ;  and  as  he  blefled  them, 
fo  he  wortliipped  Gi)d  with  religious  worlhip,  and  in  a 
devout  manner,  leaning  upon  the  top  of  his  faff.  Learn 
hence,  Thar  our  addrefl'es  to  God,  ought  to  be  exceeding 
reverent,  both  as  to  the  frame  of  our  fouls,  and  alfoto  the 
gefture  of  our  bodies  ;  we  cannot  always  be  affeftionate  in 
prayer,  for  aftedion  depends  upon  the  vigorous  motions 
of  the  bodily  fpirits  ;  but  we  (hould  always  be  reverent  and 
ferious  in  prayer,  othfrwife  it  is  no  worihip.  /.frtrn  far- 
ther, That  where  faith  gives  a  willing  mind,  bodily  in- 
firiBiiies  fliall  be  no  let  and  hindrance  from  duty. 

22.  By  faith  Jofeph,  when  he  died,  made  men- 
tion of  the  departing  of  the  children  of  IfiacI ;  and 
gave  commandment  concerning  his  bones. 

Here  we  have  a  two  fold  inftanceof  Jcfeph'b  fa'thw'hen 
dymg.  I.  He  made  msntioy}  (.f  the aepartir.g  oj  the  children 
ojf  I/ratl  ;  he  faid  unto  his  brethren.  Behold,  1  die,  but  Cod 
Jljall  h>ing  ytju  unto  the  la»a  which  he  hath /worn  unto  your 
fiitbcrs.  See  how  the  good  man  dies  in  the  faith  of  the 
promife.  Thence  iedrn.  That  it  is  of  fingular  ufe,  and 
great  advant.'ige  to  the  church,  that  fuch  believers  as  have 
been  eminent  in  profeflion,  fliould,  in  their  dying  moments, 
tetlify  their  faith  in  the  f)romiles  of  God  ;  fo  did  Jacob 
before,  fo  did  Jofeph  now.  The  fccond  inftance  or  evi- 
dence of  Joffph's  faith  was, that  \ie  gave  commandment  con- 
cerning his  bones;  that  is,  he  took  an  oath  of  his  brethren 
that  they  fhould  carry  his  hones  out  of  Ecypt  and  bury 
them  in  Canaan,  tiiereby  owning  and  proftifnig  hiinfelf  to 
be  of  the  porterity  of  Abraham  ;  and  thereby  alfo  encou- 
raging the  faith  and  txpeftation  of  his  brethren  and  their 
pr.fteriiy,  to  lu'pe  for  their  deliverance  out  of  Eg\  pt,  and 
be  put  into  the  po-Tctrion  of  the  promifed  land  •;  fo  that  it 


is  evident  that  there  was  failh,  much  faith,  flie.ved  by 
Jofeph  in  difpofing  of  his  bones,  'i'he  p.ipifl's  plea  from 
hence,  for  paying  veneration  for  their  relics,  is  weak  and 
contemptible  :  'i  his  was  a  fpccial  charge  given  in  faith  to 
do  what  was  done  ,  and  to  fliut  them  up  Li  a  coifin,  and 
dccenily  bury  them,  was  all  that  v  as  done.  Now  to  tike 
example  from  hence,  todigmen'sbones  out  of  their  grave?, 
to  enfiirine  them,  and  place  them  upon  altars,  to  carry 
them  in  proceffon,  to  adore  them,  to  afcribe  miraculous 
operation  to  them,  caHing  out  ofdtvils,  and  the  like,  is 
fond  and  ridiculous. 

23  By  faith  Mofes,  when  he  was  born,  was  hid 
three  months  of  his  parents,  becaufe  they  faw  hezvai 
a  proper  child;  and  they  were  not  afraid  of  the 
king's  commandment. 

In  thefe  words  the  faith  of  Mofes's  parents  is  celebra- 
ted ;  the  birth  of  Moles  fell  out  in  the  very  height  and 
fury  of  Pharaoh's  perfecution,  when  the  king  had  givcu 
commandment  to  deftroy  all  the  male  children  ;  Mofes 
was  then  bom  and  hid  by  his  parents,  and  preferved  as  a 
deliverer  of  the  church  of  God.  Oh  !  how  blind  are  ail 
the  perfecutorsand  oppofers  of  the  chiirchof  God  !  When 
they  think  all  ihint^s  fecure,  and  their  counfels  fo  deeply 
laid,  that  God  himfelf  cannot  deliver  out  of  their  handr, 
then  doth  the  Almigh'.y  lay  in  provifion  for  his  church's 
deliverance,  and  their  deflruction.  Now  was  Mofes  a 
deliverer  born  and  hid.  ^m  obferve  a  double  caufe  of 
Mofes'shiding  :  the  firft external,  'They  ja:v  keiuasa proper 
child;  they  had  a  perhiafion  that  God  would  provide  a 
perfon  to  be  their  deliverer  ;  and  they  faw  fonieihing  divine 
in  Mofes  to  ftir  up  their  faith,  and  raife  their  expeftation, 
that  he  might  be  the  perfon.  The  fecond  internal  and 
tnoving  caufe,  They  -were  not  afraid  of  the  king's  command- 
ment, or  bloody  decree.  Learn  hence,  i.  That  the  com- 
mands of  kings  and  princes  have  oft  times  becJi  a  very 
great  trial  to  the  children  of  God;  fo  wasNebuth.idnezzar's 
command  to  worfhip  the  golden  image,  anil  fuch  was 
Pharaoh's  command  here.  2.  Kings  and  princes  mnft 
not  be  obeyed  in  things  contrary  to  the  v\ord  of  God  : 
obedience  without  referve  is  to  be  paid  to  none  but  God. 

24  By  faith  Mofes,  when  lie  was  come  to  years, 
refufed  to  be  called  the  ion  of  Pharaoh's  daughter ; 

The  next  perfon  whom  our  apoflle  inflances  in,  is 
Mofes  himfelf,  whofe  faith  and  felf-denial  were  moft  evi- 
dently con.'picnous  in  all  the  infl.inces  of  them.  Cbfcrve, 
I.  Hi*  great  fclf-denijl,w  ith  all  theenhancingcircumftances 
of  it  :  When  he  came  to  years,  he  refufed  to  be  called  the  fon 
of  Pharaoh'' s  daughter.  Note  here,  1.  The  circumltance 
of  time,  II' hen  he  came  to  yrars :  It  was  no  childifl)  acT;, 
when  he  knew  not  what  he  did,  but  when  he  came  to  age, 
and  undcrltood  ;  Nay,  farther,  this  wai  when  Mofes  was 
newly  tome  to  age,  in  the  prime  and  vigour  of  his  time, 
when  he  had  juft  began  to  tafte  the  fweetnefs  of  youthful 
plealures:  1  he  world  appears  a  dead  and  dry  thing  in  the 
winter  of  old  age,  but  looks  green  and  beauriful  in  the 
fpring  of  youth:  but  Mole  when  come,  juft  come,  to 
years,  refufed  it.  2.  The  circumttancescf  his  education, 
6  K   2  ha 


99^ 


HEBREWS. 


Ghap.    XI. 


he  hid  been  bred  from  a  child  in  a  princely  way  and  mnn-  a  fpiritual  eye  can  fee  Jn  excellency  in  the  people  of  God, 
ncr,  he  iiever  knew  what  belenged  10  a  low  eftste  :  Thofe  when  in  ihe  lowed  fuffering  condition;  will  join  itfelf 
vhat  never  had  much,  forfake  but  little  when  they  forl'ake  unto  them,  and  appera  with,  and  for  them,  though  it  be 
ill  :  Want  will  never  much  pinch  thole  who  never  under-  with  great  lofs,  and  much  hazard.  Mofcs  here  chofe  ra- 
flood  plenty  ;  but  thofe  that  have  enjoyed  fulnefs  all  their  iher  to  lufFfr  affliftoii  with  the  people  of  God,  than  to  en- 
day*,  for  them  to    ftuop  Voluntarily,    from   the  height  of  joy  the  (hort  finful  pleafures  of  Pharaoh's  court. 


26  Efteeming  the  reproach  of  Chrift  greater 
riches  than  the  treafures  in  Egypt ;  for  he  had  re- 
fpe£l  unto  the  recompcnfe  of  the  reward. 

The  former  verfe  acquainted  us  with  the  general  choice 


eafc  and  honour,  to  the  de^th  of  affliiElion  and  hardlhip,  is 
admirable.  Thus  did  Mofes,  he  rcfufed  honour,  and 
chofe  affliction.  3.  The  circumftances  of  hi.;  obligations, 
J*hir.ioh'j  daughter  had  faved  his  life,  adopted  him  for  her 
fon  ,  given  him  princfly  breeding,  ffe  "Ufas  harrea  in  ell  the 

-^inmn   of  the    Egyptians;  and    fet  her  heart  upon  him  as    which    Mofes   made  of  affliction  witli  the  people  of  God  ; 
her  own.     However  Mofes  breaks  through  all  and  a'.vay    this    acquaints  us  with  one  fort  and  particular  kind  of  af- 
)ie  goes.     But  whither  went  he?    Why,  to  a  company  of   flicT-ion   which   he  chofe,    namely,  reproach    for   Chrift; 
ijcor  bondmen,   labouring    at  the  brick  kilns,  to  take  his    this  he  counted  his  glory,  his  riches,  his  treafures,  beyond 
jot  of  I'ulTjring    with   them.  4.   The  circumftances  of  his    all  the  riches   and  treafures  of  Egypt.     A^o/<f  here.  That 
c\p?ctitions;  how  very  fair  and  certain  a profpcifl  he  had  of    the  people  of  Gi'd    have    been,  and  ufually  arc,  a  people 
etij  jying  the  crown  of  Egypt  ;  he  did  not  refufe  it  bccaufe    under  reproach  ;   not  only  a  perfecuted,  but  a  reproached 
he  dcfpasrcd    of  attaining  it,    for    he  was  an  adopted  l.cir    people  ;  the  foundation  of  all  fufterings  is  laid  in  reproach : 
unto  it-     Laftly,  Thar  all  this  was  not  a  rafti  and  fudden    this  is  the  cover  for  all.     The  Jewf,   by  reproaches,  hr(t 
determination,  but   a    deliberate  and  advifed  choice.  Aits    ftirred  up  the  rage  of  the  people  againft  Chrift  before  they 
vfi.  2T^.  Sr.  Stephen  fays,  he  made  this  Q\\o\i:e,v:hcr.he~jjas    attempted  to  take  away  his  life.     Sote,   2.   The  reproach 
full f-jrty  years  did;    that    is.  when   he  was  of  ripeft  jodg-     of  good  men    is  the    reproach    of  Chrift,  becaufe  he  and 
ment,  and  in  the    height  of  profperity  and  reputation  ;  He    they  are  but   one  myftical  body,    and   becaufe  of  the  near 
did  not  only,  -ns  Jofephus  faj's,   at  three    years  old  caft  a    union  that  is  between  them.      The  reproach  of  the  wife  is 
crown,  given   him    for   a    play-toy,    to    the  ground  and    the  reproach  of  the  hufband,  efpecially  if  Ihe  be  reproach- 
trample  it  under   his  feet  ;    but  as  the  apoftle  fays  here,    ed  for  his   fake,    and  upon   his  account.     Again  obferve, 
when  he   came  to  be  a  man,  he  treated    it  with  no  more    What  an  high  efteem  a  gracious  perfon  has  of  reproaches 
rci'peSt, hut  refufeJ  lobe  calhcl  the/on  of  Pharaoh's  Jiiugkter.    in  the   caufe    of  Chrifl;   he   efteems  them    his  glory,  his 
l^ehold    here    Moles'    faith,    and   eminent  felf-denial,  in    trtafure,  iiis  greatcft  treafure ;   he  rejoices  and  takes  plea- 
chufing  rather  to   ("uffer  affliftion   with  the  ft'orfhippers  of    fure  in  them,    and   very    much  values  himfelf  on    them, 
the  true  God,  than  to  gain  a  kingdom  by  renouncing  God    Verily  no  man  deferves  the  name  of  a  chriftian  till  he  has 
and  his    holy  religion.     From    whence   Ic'ani,  That   faith   fuch  an  efteem  of  Chrift,  and  value  for  him,  that  the  worrt 
is  a  grace   whivh   will  teach    and    enable  a  perfon  openly    things  in  the  world,  even  perfecuticn  and  reproach,  fhould 
to  renounce  all  worldly  advantage  at  God's  call,  when  we    be  preferred  by  him  before  the  great  things  of  the  world, 
cannot  erjoy   them    with  an   upright    mind,  and  a    good    when  they  ftand  in  competition  with  him,  or  in  oppolition 
confcience.     Qjte//. 'But  how  did   Mofes  come  to  know  his    to  him.      Laflly,  The  ground  of  Mofes' faith,  filfdenial, 
ftock  and  race,  that    he  was  a\i  Hebrew  born,  and  not  an    contempt  of  the    world,  and  all  its  excellent  actions,  and 
Egyptian,  no  fon  of  Pharaoh's  daughter  .'  ^n/w.  He  found    that  was  the  recompenfe  of  the  reward  he  had  refpeft  unto; 
himfelf  circumciied,   and    fo  belonged  to  the  circumcifed  for  he  had refpe^  lotto  the  recompenfe  rf  re-ward.     Where 
people.     The  token  of  God's  covenant  received  in  infan-    wo/e,  That  there   is  a  reward  laid  up  for  good  men  ;   that 
cy,  duly  confidered,  is   a   moft  efFeftual   mean  to  preferve    it  is   la^^ful,  yea,  laudable,    very  expedient,  yea,  very  ne- 
perfons   in    the   profelTion    of  the  true  religion.      Ad.|  to    ceflary  and    needful,  for  a  chriftian  to  eye  his  reward,  and 
this,  that  his  owH    mother  was  his  nurfe,  and  continually    to  have  refpect  unto   it    in  the  whole  courfe  of  his  obedi- 
with  him,  and  probably  h'n  father  frequently  ;   who  being    ence;   and  this  doing  will  be  a  mighty  encouraging  motive 
pcrfons  fearing  God,  took  care  very  early  to  imprefs  him    to  undergo  all   hardOiips  and   difficulties  in  the  way  to  re- 
with  the  principles  of  the  true    religion^  and  wiih  the  de-    Jigion  ;   he  had  refpe£l,  kc. 

teftation  of  the  Ei>ytian  idolatry.  „       rui.      rrit?        ..      „»  f„,-:«/,  »V 

^^  ■'  27  By    faith  he   forfook  Egypt,  not  tearing  th. 

25  Chufing  rather  to  fuffer  affliaion  with  the  ^^ath  of  the  king:  for  he  endured  as  feeing  him 
people  of  God,  than  to  enjoy  the  pleafures  of  fin  ^^^o  jj  invifible.  28  Through  faith  he  kept  the 
for  afeafon.  paffover,  and  the  fprinkling  of  blood,   IcR  he  th.it 

Oh/ervehere,  i.  The  common  lot  and  ufual  condition  deftroyed  the  firft-born  fliould  touch  them.  29  By 
of  God's  people  in  this  world  ;  it  is  an  afflided  ftate  and  f^ith  they  palled  through  the  Red  fea  as  by  dry 
condition.  2.  That  wicked  men  oft-times  enjoy  pleafures  ^^^  ^j^.^,^  ^^^  Egyptians  effaying  to  do  were 
in  the  waysof  lin,   whiut  good  men  meet  with  much  af-     ,  ,  ^' '^  jo 

fliaioii  in  the  woikofholinefs.     3.  That  notwithftanding   browned. 

this,  all  wife  and  good  men  do  rather   chufe  afflided  god-        Our  apoftle  having  defcribcd    the  faith  of  Mofes,  with 
linefs,  than  pleafant  and  profperous  wickednefs.   4.   'i"hat   rcfpect  tohis  fufFerings  with  the  people  of  God,  in  the  for- 
mer 


Chap.  xi. 


HEBREWS. 


997 


mer  verfej,  conies,  now  to  inftance  in  the  power  and  aifli- 
vity  of  it  with  refped  to  their  deliverance, in  thefeverfes. 
Where  nete,  i.  The  Ipiritual  fortitude  whicli  attended  his 
fahhihefor/ook  Egypt,  net  fearing  the  :urath  of  the  king  ; 
.even  ohe  wrath  of  the  greateft  king  upon  the  earth  is  to  be 
difregarded,  if  it  lays  againft  our  duty  to  God.  2.  The 
reafon  or  ground  of  this  his  fortitude  and  courage,  he  en- 
dured  as  feeing  him  vjhi  is  invifble  ;  thai  is,  he  faw  him  by 
faith  whom  he  could  not  fee  by  fenfe  ;  he  faw  him  in  his 
oniniprefence,  power,  faiihfulncfs,  and  hada  fixed  truft  in 
him  at  all  times,  and  on  all  occafions.  Learn  hence.  That 
there  is  nothing  inl'uperable  to  faith,  whilft  it  can  keep  a 
clear  view  of  the  power  of  God.  Note,  3.  The  commen- 
dation of  Mnfes'  faith,  from  a  due  obfervation  of  a  double 
ordinance  of  worihip, namely, /Afp^J^iifr  ondthefprinkting 
of  hhod.  As  to  the  former,  Mofes' faith  in  keeping  the 
paflbvcr  had  refpfift  to  its  divine  inftitution,  to  the  com- 
mand for  its  perpetual  obfervance,to  the  facramenial  nature 
of  it,  to  the  myftical  or  typical  iignificaiion  of  it.  Leartt 
hence.  That  a  vigorous  and  lively  exercife  of  faith,  is  al- 
ways required  unto  the  rightand  due  celebration  of  a  I'acra- 
mental  ordinance  ;  by  faith  he  kept  the  paffuver:  it  follows, 
—and  the  fprinkling  of  blood.  Thii  was  a  temporary  ordi- 
nance and  obfervation,  annexed  to  the  firft  celebration  of 
the  paflover,  not  repeated  aftersvards;  the  fprinkling  of  the 
blood  on  the  fide-poftsof  theirhoufeSjWasa  token  that  the 
deftroying  angel  Ihould  pafs  over  thofe  houfes,  and  rone 
fliould  be  deflroyed  in  them  ;  but  this  rite,  tliough  it 
ceafed  with  the  firft  p;ifrcver,  yet  it  abides  forever  in  its 
myftical  fignificatidn  ;  God  hereby  teaching  us,  thatunlefs 
weare  fprinkled  with  the  blood  of  Chrift, our  Pafchal-lamb, 
noother privilege canfecnre  us  from  the  difpleafureofGod, 
and  everlafting  deftru<5lion  ;  by  faith  he  kept  the  puffover, 
and  fprinkling  of  blood,  ver.  28.  Note,  4.  A  farther  inftance 
cf  the  power  and  efficacy  of  Mofes'  faith  in  paiTing  through 
the  Red  fea,  ver.  29  Probably  he  entered  firft  into  the 
fea,  at  the  head  of  the  people,  himfelf,  both  to  conducft 
them,  and  to  encourage  them  ;  the  waters  doiibilefs  were 
raifed  to  a  very  great  height  on  both  (ides  of  them  ;  and 
though  they  were  a  wall  to  them,  yet  it  was  a  mighty  a^ 
of  faith,  to  put  themfelves  between  fuch  walls,  as  were 
realty  every  moment  to  fall  upon  them,  had  they  not  been 
under  an  almighty  reftraint.  ZiJ^rw  hence,  Thatfaith  will 
overcome  all  tears  and  dangers,  and  find  a  way  throurrh  a 
iea  of  difficulties,  under  the  call,  and  at  the  command  of 
God.  lint  how  came  it  to  pafs  that  the  Egyptians  going 
in  the  fame  path  through  the  Red  fea,  were  drowned,  in 
which  the  llraelites  were  preferved  ?  Anf.  The  Egyp- 
tian;' entering  in  was  an  ad  of  prefumption,  the  Ifraelites 
■was  an  aft  of  faith.  God  commanded  the  Ifraelites  to  go 
through  ;  now  as  faith  gives  cour.ige  to  obey  God  in  dif- 
ficult duties,  fo  it  gives  encouragement  to  hope  that  fafety 
{hall  evermore  accompany  duty, 

30  By  faith  the  walls  of  Jericho  fell  down,  after 
they  were  compaffed about  feven  days, 

After  the  faith  of  Mofes  and  the  Ifraclitesat  theRed  fea, 
we  have  here  the  faith  of  Jolhua  and  the  ifraelites  before 
Jericho,  recorded  and  related.  Jericho  was  a  walled  and 
well  fenced  city,  and  a  frontier  town, that  kept  them  from 


entering  into  Canaan.  God  commanded  them  ncit  tofight, 
but  to  walk,  to  go  round  the  city  feven  days, and  he  would 
give  them  an  uncxpe<5ted  entrance  into  it  ;  they  believe  and 
obey,  and  the  fuccefs  was  according  to  their  defire  ;  By 
faith  the  walls  of  Jericho  fell  down,  dr.  Here  n'Ae,  i.  The- 
grace  e.xerciled,/j7;VA  ;  they  believed  God  upon  hiswori, 
they  enter  Canaan  at  this  frontier  town  ;  God  remembers 
his  promife,  and  difappoinis  not  the  faith  and  expeftatioij 
of  his  people-  a.  The  readinefs  and  exaftnels  of  the  peo- 
ple's obedience,  they  compafTed  the  town  fo  many  days, 
they  do  what  God  commands,  and  no  more  ;  here  is  110 
mount  raifed,  noenginepIanted,nofword drawn, they  only 
walk,  not  fight.  Doubtlefs  the  men  of  Jericho  made 
themfelves  merry  with  this  fight,  and  faid  one  to  another, 
•'  What,  will  thefe  men  beat  down  our  city  with  their 
eyes?  Will  they  conquer  us  only  by  gazing  upon  us?" 
And  farther,As  the  army  muft  only  encompafs  the  city.fo 
muft  the  prieft  blow  with  ram's  horns,  a  contemptible 
mean  !  Had  they  made  ufe  of  the  filver  trumpets  of  the 
fanftuary.that  had  been  a  good  ground  to  hope  for  furcefs, 
they  being  the  fymbols  and  facred  fignsof  God's  prefence 
with  them;  but  verily  trumpets  of  ram's  horns  feemedmore 
fit  to  move  laughter,than  to  do  execution  ;  yetafruredly,no 
ram  of  iron  could  have  been  fo  forcible  for  battery  as 
thefe  ram's  horns,  when  God  had  appointed  them.  It  is 
thepraife  of  omnipotency  oft-times  to  work  by  improbabili- 
ties. 3.  The  event  and  fuccefs  which  folIo.wed  their  faith 
and  accompanied  their  obedience,  Thewalls  tf  Jericho  fell 
down.  Nothing  can  ftand  before  the  power  of  God,  and 
the  faith  of  his  people.  If  we  will  believe  God's  proinifes 
and  execute  his  commands,  we  need  no  fhifts  nor  artifice?, 
no  power  nor  policy  of  our  own  lo  work  deliverance  fer 
us.  Z^'arw'hence,  That  when  faith  makes  ufe  of  the  means 
prefcribed  by  God,  though  it  cannot  difcern  what  influ- 
ence the  means  can  have  to  the  end  aimed  at,  yet  the  ifTue 
and  event  fhall  certainly  be  according  to  God's  appointment 
and  faith's  expeftation, 

31  By  faith  the  harlot  Rahab  perifhed  not  with 
them  that  believed  not,  when  fhe  had  received  the 
fpies  with  peace. 

Obferve  here,  i.The  perfonfpoken  of,  Rahab,  a  Gentile, 
an  Amorite,  an  harlot,  who  kept  a  viftual  iig  houfe  in 
Jericho,  and  fo  was  both  harlot  and  hoftefs,  defiled  both  in 
body  and  rnind  with  idolatry  and  adultery.  2.  What  is 
fpoken  of  her  :  She  believed  ;  by  faith,  Ruhah,  &c.  She 
was  converted  to  God  before  the  fpies  came  to  her,  by 
what  flie  had  heard  of  him  and  his  mighty  works.  Behold 
here  a  blelTed  inftance!  I.  Of  thefovereignty  and  freedom 
of  God's  grace.  2.  Of  the  power  and  efficacy  of  divine 
grace,  in  calling  and  converting  a  perlon  given  np  by  her 
own  choice  to  the  vileft  of  fins,  even  to  the  ravingsof  luft: 
But  no  finner  nor  fin  is  to  be  defpaired  of,  in  whofe  cure 
fovereign  grace  is  engaged.  Obferve,  The  efFeft  and 
fruit  of  her  faith,  y^^  received  the  fpies  with  peace  ;  that  is, 
entertained  them  (afely,  concealed  them,  gave  them  intel- 
ligence, expofed  herfelf  to  danger  in  the  conveyance  of 
them  ;  an  eminent  fruit,  a  fpecial  evidence,  and  an  high 
demonftration  of  her  faith  ;  indeed  fhe  told  an  officious  lie; 
but  God  p;irdoned  it,  and  the  apcftle  here  inakps  no  men- 
tion 


9i^ 


HEBREW  S. 


Chap.  xr. 


tionofit;  tlieHo'.y  Choft  lays,  ash  were,  tlie  finger  upon 
the  (car,  and  covers  it  out  of  liglu, contrary  to  the  practice 
ct  the  milijrnant  world,  who  ovfrlook  all  the  good,  and 
reflfifl  only  upon  ihecvil  of  an  aCtuui ;  whertai  God  takes 
r^ntice  cf  the  good,  but  pades  Uy  ilietvil.  4.  The  bene- 
li:  and  .idvantage  (he  received  by  her  (Mth, {hi: pcrijhed  «'>/; 
ihjl  is.ahen  thc^  credulous  and  idolatrons  people  of  Jericho 
vere  dellruyed,  Hit-  and  her  family  wf  re  prtferved.  F'lom 
the  whole/cvrrt,  I.  That  God  is  ready  to  Ihew  wonderful 
mercy  to  peniieni  llnners,  if  ihey  return  to  hiui,  and  be- 
lieve in  him,  how  great  Ibever  their  fins  have  formerly 
been.  2.  That  true  fait!i,  wherever  itis,  will  llicw  itl'elf 
by  Ibnieeininent  efTett, and  notable  fruits  of  it.  3.  That 
(he  rewards  of  faith  are  excellent,  and  truly  glorious;  as 
the  was  preferved  from  the  common  ruin  at  Jericho,  fo 
Ihtll  all  bflieversbc  laved  fromthat  wrath  and  dettmcVion 
which  (liall  come  ere  long  upon  thsimpeniteni  and  unbe- 
lieving world. 

32  And  what  (hall  1  more  fay  ?  for  the  time  would 
fail  me  to  tell  of  Gideon,  ando/Barak,  andc/Sam- 
fon.and  of  Jcpthah  ;  0/"  David  alfo, and  Samuel,  and 
cf  the  prophets  :  33  Who  through  faith  fubdued 
kiui^doms, wrought  righteoufnefs, obtained  promilcs 
Hopped  the  mouths  of  lions,  34  Oiicnched  the  vi- 
olence of  fire,  efcaped  the  edge  of  the  fvvord,out  of 
wcaknefs  were  made  (Irong, waxed  valiant  in  faith, 
turned  to  fli'^ht  the  armies  of  the  aliens.  35  Wo- 
men received  their  dead  raifed  to  life  again  : — 

In  thefe,  and  the  following  verfes,  our  apoftle  fums  up 
the  rcmjiiibig  tclii— onirs  which  he  might  have  produced 
to  fliew  the  great  things  which  faith  had  aiiifteJ  perfons  to 
do,  and  alio  enabled  them  to  fufF^r  the  hardcrt  and  molt 
terrible  things  that  could  be  encountered  with;  in  the 
verfes  now  before  us,  an  account  is  niven  us,  of  the  great 
things  of  all  lorts,  which  faith  has  enabled  us  to  do ;  parti- 
cularly, it  was  faith  that  made  them  fearlefs  whom  God 
raifed  up,  in  the  days  of  the  judges,  to  cor.flici  with  the 
enemies  of  the  church  ;  it  was  faith  that  alTifted  them  in 
the  combat, and  rendered  them  vi(5lorious  in  the  conflict  :  it 
was  faith  rendered  Gideon  fuccefsful  over  the  Midianites 
Barak  over  the  Canaanites,  Samfon  over  the  Philiflines, 
Jephthah  over  the  Amorites,  David  over  the  Jebufitesand 
Moabite? ;  it  was  faith  in  the  promife  of  God  that  made 
them  courageous,  and  rendered  them  vidlorious  :  there  is 
nothing  fo  great,  fodifficult,  or  feemingly  inl'uperablejtliat 
(liould  hinder  us  from  aCring  faith  in  all  things, even  things 
ji)ore  great  and  excellent  than  the  conquefl  of  earthly  king- 
doms. Ob/crve  next,  Our  apnflle  havmg  emunerated  the 
perfoiis believing,  he  now  reckons  up  the  noble  afts  and 
honourable  atchievnienis  of  their  fd\tU, Through  faith  they 
fuhJued  kingdoms  ;  So  tiid  Jofhua  fiibduc  all  the  kingdoms 
in  Canaan, and  David  all  tlie  kingdoms  about  it,  viz  Moab, 
Ammon,  Edom,  Syria,  and  the  Philifline.s  ;  ihefc  were 
lubdued  by  f.iith,  becaufe  what  thev  diti  was  in  obedience 
to  God's  coniinand,  and  in  the  accompliflimcnts  of  his  pro- 
tt:;le3,  for  he  had  given  all  thofe  kingdoms  by  promife  to 


the  Ifraelites,  before  they  were  fubdued  by  th?m  ;    thus 
they  are  faid  to  fubdue  kingdoms  by  fai;h.   Yet  ro/e,l  hit 
they   made    nie  of  all  oiliet  heroic  virtues  befides  faith  ; 
courage,   valour,   military  fkll,   and  military  llraiigems : 
faith  txrites  all  graces  and  virtues,   and  puts  them  ii  mo- 
tion.     Wrought  nghte'.ufntfs;  (hey  executed  the  judgment 
of  Goil  on  (he  enemies  of  the  church,   and    adiiiiniltered 
juflite  impiiiially  loall  that  were  under  their  rule  and  go- 
vernment ;   and  this  working  righteoufnefs  was  a  fruit  of 
f.iith,  for  unbelief  is  the  caui'e  of  all  the  injnltce  and  op- 
prefljon  that  is  in  the  world.      Chtatned prorfiifts,  that  is, 
the  good  thing?  promifed  ;  fo  did  Airabam  by  faith  obtaia 
a  promised  Son  Jofliua,  a  promifed  Canaan,   David  a  pro- 
mifed kingdom  :  but  there  was  a  great  fpace  of  time  be- 
tween the  promife  and  the  performance,  which  put  their 
faith  fometimcs  hard  to  it.     Stepped  the   m'juths   rfli,)„i; 
thus  Daniel,  chap.  vi.  bfCflufe  he  bditv-.d  in  his  Cod,    ver. 
23.   and  the  f;iith  which  hereioforc  flopped  the  mouths  of 
lions,  can  (lop   the  rage  of  the  mcll  lavage  opprrlTors  and 
perf^cHtors, whenever  God  pleafVs      Quenched  thi-.  viotence 
ff  the  fire  :  fo  did  the  three  children's  laith,  Dan.  lii.  Mt 
a  h^r  tfthfir  heitd-ojas  finged,  they  koew  not    which    way 
God  wou'd  deliver  them,    bur  they  commit  themfelves  to 
the  omnipot ency  and  I'overeignty  of  God  in  the  difcharge 
of  their  duiy,  with  a  full  pcrliiafion  thot  one  way  or  other 
he  svonld  deliver  them.      EfcupeJ  the  edge  cfthef-Mord,  as 
d'd  David  the  fword  of  Goliah  and  Saul, though  (ometimes 
his  fear  prevailed  tha  he    fh(>u'd   one  day    perifli    by   the 
fword  of  Saul.      Fear  may  be  iii  cafes  of  danger,   and   yet. 
fiith  at    the   fame  time  have  the  principal  conduct  of  the 
fouf  ;  by  faith  David  efcaped    the   edge   of  the   Jword  ; 
fo  did  the  Jews  the  fword  of  Haman,  and  Elijah  the  fword 
•'f  j.='Zabel.     Out  af  'Mfakrtffs  'Mere  made  J}rong  ;   I'ome  ap. 
ply  this  to  Gideon  and  his  three  hundred  men,  Judg.  vii. 
15.  others  to  Hezekiah,  who  by  the  power  of  faiih  was.iii 
a  wonderful  manner  recovered, and reflored  from  adefpe- 
rate  (ickno fs  to  pcrfeft  health,  Ifa.  xxxviii.  WuxctlvJisnt 
in  fight, Co  dii'Jofliua,  Gideon,  Barak,  Jepthah,  and  David, 
who  through  faith  in  the  promife,  and  of  the  prelence  of 
God  with  iheni,  feared  neither  the  number  nor  ftrength 
of  their  enemies.      David  often  declares,  that  G^^d  girded 
him  '.uith  Jirtngth  to  the  tutllt,  and  taught  his  hands  to  vjar, 
and  his  fingers  ti  fight  ;  /o  thai  though  an  hrjf  encamp  -d  a- 
gainjt  him.yet  his  heart  ru.-i<  not  afraid.   Turned  tofiig'lthe 
armies  of  the  aliens ;     thofe  aliens  were  the  heatheir  ind 
idolaters  Philirtines  and  the  Midianites, wjio  were  enemies 
to  Ifrael,and  to  the  God  of  Ifrael, and  they  made.them  fly, 
and  turn  theirbacks ;  for  a":  ihcy  for  God  outof  \.  ;i;-inciple 
of  faith,  fo  God  fought  for  them,  according  to  tlic  faithful- 
nefs  of  his  promife,  which  was  the  ground   of  i;,t:ir  cond- 
dence  and  courage.  Women  received  their  deuii  '  aifcdtolife 
again  ;  this  is  applied. to  the  widow  of  Zerephath,  and  the 
Shiinamite,  2  Kings  iv.  -^6.    i  Kings  xvii.  23.    They  were 
raifed,  with  joy  and  thankf'ulnefs,   Thefe  ten  inflnnces  did 
the  apoftle  fele(ft  and  chtife  out  of  many,  to  give,    of  the 
great  thing?  that  had  been  done  through  faith, thereby  to 
affure  the  Hebrews,   and  us  with   them,  that  there  is  no- 
thing too  hard  nor  difficult   for  faith  to  effect,   when  it  Is 
fee  on  work;  and  managed  according  to  the  power  of  God. 

■ And 


■ie 


Chap.  xi. 


HEBREWS. 


0U9 


— And  others  were  tortured,  not  accepting  deli- 
ycranccthat  they  might  obtain  a  better  relurreftion. 
36  And  others  had  trial  of  cruet  mockings  and 
lcourgings,yea,  moreover,  of  bonds  and  imprifon- 
mcnt.  37  They  werefloned,  they  were  fawnafun- 
der.were  tempted, were  (lain  with  the  fword  ;  They 
^\'andcrcd  about  in  nieep-fk.ins,aud  goat- (kins, being 
dellitute,  afflitled,  tormented  ;  38  Of  whom  the 
world  was  not  wf)rthy  :  They  wandered  in  deferts, 
and  III  mountains,and  widens  and  caves  of  the  earth. 

Ourapoftle  hivliif;  in  ilie  fore)»oing  verfes  aqa.iinted  the 
Hebrews  with  the  great  things  which  faith  enabled  the  Old 
Teftanient  faints  to  do  ,  h?  liys  before  them  an  ncccunt 
of  ihe  hard  and  difliciilt  things  w  liich  faith  enabled  tlie^i  to 
futter,and  here  reckon!,  up  the  fli-irpeftandbittcreft  fuffer- 
ings  th.1t  human  nature  perh.ips  cm  be  expofed  to;  bn!  to 
dothegrcatfft  things, and  to  AifFer  the  liardeft.is  all  one  to 
faith.  I'.iiih  (binds  re;idy  for  both,  as  Godfliall  call.  !\'ote 
herein  general,  that  tli  e  evils  enuMierated  are  of  fuch  va- 
rious forts  3n<)  kinds, as  to  conipri('e  every  thing  that  may 
befal  believers  on  the  accotintof  ihcirchriftian  ])rofe(rioii: 
Do  we  meet  with  temptati^Ms,  fcorn«,  mocking?,  fcourg- 
ing^,  bonds,  impril'onments,  yea,  death  itlelf,  by  all  foi-ts 
i)f  tortures  anil  extrcmitie.' ?  This  is  our  encouragements, 
that  oilier":,  in  the  caufe  of  God,  have  undergone  them, 
and  been  carried  vicloriouny  through  rhcm  ;  but  the  par- 
ticulars in  this  little  book  of  martyrs  follow.  Olhtrs  were 
iorlured,  n'lt  accepting  clelwerance.  In  this  palTjge  and  fe- 
veral  others  here  folio  wing,  the  ajjoftle  isconcluded  to  refer 
to  the  flory  in  the  Maccabees, which  th(,ugh  written  after 
the  clofmg  of  the  canon  of  the  fcripture.  w  hen  there  was 
no  extraordinary  prophet  in  the  church, yet  the  matters  of 
fad  were  tlien  frefli  in  memory,  and  are  here  alluded  to, 
particulaily  E!e.T,::ir,  i  Mac.  vi.  28.  who  was  beaten  tj 
death,  w'hcn  he  had  been  perfuaded  and  allured  to  accept 
deliverance  by  trangrtinng  the  law  ;  and'alfo  the  mother 
and  her  fevcn  fons, they  expected  a  ie//i^rrf/«;-rf^«c>j, better 
than  what  their  profecutors  offered  them,  even  a  glorious 
refurreclion  of  their  bodies  a*  the  lall  day.  Olhtrs  had 
trials  of  cruel  mfjckings,  as  Micaiah,  i  Kings  xxii.  24.  and 
others  ;  ;\n<i/l'ourging.<,  as  Jeremiah,  chap.  xx.  2  &c.  and 
xxxvii.  i^.  Alfo  liondrand  imprifinrne>!ts,ai]o(c\)h\rtF,2ypt 
and  Jeremy  in  i^dungcon  ;  fonie  weiej/onr/i,  as  Zacha- 
rias  the  fon  of  Jehoid?,  1  Chron.  xxiv.  Others yaui/j  i.- 
fioider J  as  Ifaiah  under  the  tyranny  of  ManafTth  ;  others 
were  tempted  with  f.iir  proiniles  and  great  rewards.but  re- 
fufing,  w  ere /7(7/«"iUi'(/i  r/?f /lujr^'.  Zc;zr«  heuce, That  tor- 
ments in  the  cafe  of  religion  ha\'e  been  a  very  old  inven- 
tion of  the  devil  and  the  world, and  tlicy  have  placed  great 
hopes  of  prevailing  by  them  ;  but  no  inftruments  of  crueltv, 
jio  t'ndeavnurs  ol  health,  Ihallever  prevail  againft  the  faith 
of  God's  elfct.  They  '.viimiirtd  nh'.ut  in  p:efp-f!{'ir,s,lcc. 
T  hi^  fomc  refer  to  Elij  A\,  who  w.-i?  dcUiiuie  snd  fed  by 
ravens,  j  Kings  xvii.  4.  bin  it  has-been  the  ponic-n  of 
many  of  God's  faiihfid  fervants  to  be  driven  from  their 
liabitation?,  fometimes  by  the  cruelly  of  the  laws,  fome- 
timcs  by  force  and  virlence.  T/ -I'/orw  the  weir  Id  was  not 
'vortb^- ;  ^ihat  is,  the  men  of  tlu^  worldahink  jhe  faints  of 


God  not  worthy  to  live  amongft  tliein/.-.  herca.'  the  world 
is  not  worthy  of  luch  exctUent  company  ;  and  thcrttore 
as  foon  as  their  work  is  done,  God  removes  thtm.  J.earn 
hence,  i.  That  God's  efttcm  of  his  people  is  never  the 
lefs  b.-caufe  of  their  outward  fufferings  and  calamitic!-, 
whate"er  the  worldjuJgeih  of  ihem  ;  they  efteem  them  ihe 
fihh  of  the  world,  and  the  off-fcourgingof  all  things;  but 
God  is  of  anorhir  mind.  ?..  Let  the  world  think  ^s  high- 
ly and  as  proudly  of  itfelf  as  it  pleafe?,  God  think,  it  at  all 
tim^s,  but  efpecially  when  ir  perfecutes  his  people,  bafe, 
and  unaorthy  of  their  focieiy.  7 hry  lujndtred in  dijerts 
atid  mmntu'ins  .■  Btdi.ild  here  the  (bte  and  cpndition  of 
fome  of  the  fervants  of  the  Living  God,  who,  when  driven 
from  all  inhabited  places,  took  up  their  lodgingsin  deferts 
and  mountains,  in  dens  and  caves  of  th;  earth.  Lcai  n  hence. 
That  oft  tunes  it  is  much  better,  and  more  /afe  for  the 
faints  of  G<  d  to  be  in  a  wildernefs,  among  the  beafls  of 
the  fields,  than  in  a  favage  world,  inflamed  by  the  devil 
into  rage  and  perfecution. 

39  And  thefe  all  having  obtained  a  good  repoit- 
through  faith,  received  not  theproinife. 

That  is,  "All  the  forcmentioned  fcripture  faints,  with 
others  that  lived  from  the  beginning  cf  the  v^■orld,  and 
the  firft  giving  out  of  t!ie  promilc  of  the  Mtiliah,  Gen.  iii. 
15.  all  and  everyone  c^Uht\'e  oitjint  d  a  g^,d  rcpurt  thrcwh 
faith,  that  is,  a  good  telfimony  that  they  pleaftd  God  ;  ii"- 
verthelefs  Jhey  received  not  the  promile,  that  is,  the  aton- 
al exhibition  of  the  proaiife,  Chrilt.  the  promiled  Mefii.ih; 
the  promife  they  had,  but  not  the  thing  prortjifed,  ti'iis  w;,.s 
not  in  their  days  exhibiteil.  Chrift  was  not  then  come  in 
the  iielh  ;  this  promile  was  tnade  by  ^God  to  the  elders 
from  the  beginning,  but  not  aiflually  accomplillied  until- 
the  fulnefs  of  lime."  /.c-i^rn  hence,  That  the  Old  Tcf. 
tament  faints  liad  fr«n)  the  beginning  the  j^rcmile  from 
God,  concerning  the  exhibition  ofChrUt  in  the  flefii  for 
the  redemption  of  tlie  world  ;  «  hich  promile  they  were 
perfuidi/d  of  the  truth  of,  eipbr,!ced  it  with  delire,  longing 
fiir  the  adudl  arconiplilliment  of  it;  and  tlius  ei;ji)ved  the 
bencfir  of  it  as  v  ell  as  we, 

4oGodhavingpro\ided  fome  better  tliiucr  forus 
that  tliey  without  us  Ihould  not  be  made  perfect. 

The  better  thinghere  fpoken  of,  is  the  cpmiiig  of  Chrilt 
in  the  flefli.  Lord,  what  were  ue?  And  how  were  we 
better  than  they,  that  this  better  thipg  (lioidd  be  refer\ed 
for  us  ?  They  law  the  promile  afar  oft",  we  cnii>y  it  a'  hand 
That  they  u-ith^ut  us/hould not  l>.:  made  perfcfi  ;  u  ithout  ut .  is 
as  much  as  v.ithout  the  things  which  are  adlnaliy  exhibited 
inito  lis.  God  neverinientledor  defigned,  that  ihe  ir.iaoc  ^ 
condition  of  the  church  llnuld  be  madeptrfeil  before  the 
exhibition  of  Clirirt  ;  th-itis,  that  they  (i:oii!d  be  j-  llitied  Ji.d 
{Avri\  by  any  rarrincc>-orfervici  .s  doi.e  in  ihtir  time,  but  by 
IcSokmgi'n  the  fttrdice  ;jnd  farisfactionof  Chriil,  whereby 
both  they  and  we  .nre  perfct^ed.  Icarn^  1  hat  ir  iiChrill 
alone  who  was  to  give  pcrfeftion  and  conrurritTtatioii  to  });s 
church;  all  jhe  cut  ward  glorious  worlliip  of  the  OldTel- 
t3n-,e;nt,  ihnt;gli  it  plcafed  God,  yet  had  1:0  ]:erfetT  ^l■i  in  it  ; 
this  God  refcrvcd  for  curtini'.s   that  they  ■.i.-iih!<!  i.s,  L'^. 

C.  U  A-  P. 


lOOO 


HEBREWS. 


Chap.  xii. 


C  II  A  P.     XII. 

Our  apcjlk  ccmesnow  to  reinforce  his  exiwrlation  to  patience 
aiid  cmi/lancy  in  the  caufe  ofChriJl,  from  the  tejlimony 
hfj->re  mjijkd  on,mlh  new  additional  motives,  encourage- 
>nenli,  and  diredions. 

WHEREFORE,  feeing  we  alfo  are  compafTcd 
about  with  fo  great  a  cloud  of  witnclfes, — 

As  if  the  apoftle  had  faid,  "  Seeing  we,  who  are  now 
called  forth  to  fulfer,  have  before  us  lb  inany  inllances  of 
the  faithful,  who,  like  a  cloud  of  witnefles,  havegone  be- 
fore lis,  and  by  the  help  of  their  faith  conquered  all  impe- 
ditnemts  that  lay  in  the  way  of  their  falvation,  let  us  take 
encouragement  from  them  to  quit  ourfelveslike  men;  and 
as  runners  in  a  race,  let  uscalt  off  all  worldly  incumbran- 
ces which  will  entangle  us,  and  avoid  all  fin,  efpecially  a 
bofom  corruption,  which  eafily  befets  us,  and  as  eafily  o- 
verconiesus.and  let  usrun  with  patience  andperi'everance 
the  race  of  chrilliaiiiry  fet  before  ns.  A'o/c,  i.  Tliat  the 
Old-Teft^inent  faints  are  here  called  witnej/is,  a  cloud  c/ 
'Mitntffes,  and  a  chud  enompajpng  us  ;  they  are  witnelFes 
«)f  this  grand  truth, namely,  that  faith  will  carry  believers 
fafely  through  all  that  they  may  be  called  to  do  and  fiifFer 
ill  the  profeliion  of  the  gofpel ;  they  are  called  a  cloud  of 
witnfj/is,  parti/  for theirnumber. there  beingagreat  mul- 
titude of  them  ;  partly  for  their  direction,  there  being  a 
leading  virtue  in  them.  As  there  was  a  cJoud  that  went 
before  the  children  of  Ifrael  tolead  themin  the'wildernefs, 
I'o  this  cloud  (if  witnefles  leads  us  up  and  down  the  wilder- 
iiefs  of  ths  world,  in  the  darkeil  night  ofour  forrowsand 
fulFcriiigs  ;  and  they  are  faid  to  encjmpafs  «/,  becaufe  the 
fcripture  every  where  encompaflt'sus  with  thera,fo  that  we 
can  be  in  no  fuffc'ring  ftate  or  condition,  be  never  fo  fad, 
but  we  may  turn  our  eye,'  andbehdd  the  face  of  feme  or 
other  of  thelc  svorthies  looking  upon  us,  and  encouraging 
of  us  to  patifnce  and  perfeverance  ;  and  therefore, to  laint 
in  our  profeliion,  vihilll  we  are  enrompafled  with  fuch  a 
cloud  of  witnffTes,  is  a  great  aggravation  of  our  fin.  Learn 
lience.  That  it  is  a  fpecial  honour  which  God  puts  upon 
his  faints  departed,  efpfcia/ly  fuch  as  luffered  and  died  for 
tiie  truth,  that  even,  after  their  death,  they  are  witnefles 
ro  faith  and  obedience  in  all  generations. 

— Let  us  lay  afide  every  weight,  and  the  fin 
ivhich  doth  fo  eafily  befet  us,  and  let  us  run  with 
patience  the  race  that  is  let  before  us,  2  Looking 
unto  Jcfus  the  author  and  finifher  of  our  faith  ; 

Nf/Z^here.  i.  Chriflianity  is  a  r.icc,  a  race  fet  before  us 
b;.'  God,  and  it  is  our  duty  faithfully  and  perfeveringly  to 
lun  if.  2.  1  hat  in  <rder  to  the  running  of  this  race,  all 
unpediments  mud  be  l.iid  afide  :  Let  us  lay  eiJlJe  every 
'Ji'/'f^i't,  and  the  fill  that  d'.th  mojf  ecf.ly  Infit  us.  By  every 
lueij^ht  !<:  generally  under  (lood  the  world, it ^  riches, honours, 
plealuro,  prtfcrments,  which  oft-times  are  apeculiareb- 
Itrudii'u  to  confluncy  and  perfeverance  in  the  profeliion 
and  ]-^-.cV'ce  of  chridianiiy  ;  this  dead  weight  niufl  belaid 
iifidt,  by  mortilying  our  hearts  and  iifllfticns  towards  the 
world,  for  it  is  inordinate  love  to  ihefe  things  which  gives 


them  their  weight  and  inaimbrance  ;  where  this  grace  is 
in  its  due  exercife,the  world  cannot  influence  the  mmdinto 
any  difor<ler,  nor  n)ake  it  unready  for  its  race.  By  the  fin 
which  dothfoeajity  heft  uf,  foine  undf-rftand  all  (in  in  ge- 
neral, others  a  bofom-beloved  fin  in  fpecial,  others  timo- 
roufnefs  and  fearin  particular  ;  all  foftnefs  and  lendernefs, 
with  refped  to  fufferinjr.  In  the  original  word  rendered 
eofily  befet  us,  forae  think  there  is  an  allufion  to  the  long 
garments  worn  in  the  eaftern  countries  j  which, dangling 
about  a  man'*  heels,  unfit  him  for  running  a  race.  As  a 
man  that  has  a  burden  on  his  back,  or  a  long  garment 
hanging  down  to  his  heels,  is  altogerher  unfit  to  run  a  race, 
fo  unready  are  theyfor  the  fpiritual  race,whoareentangled 
with  the  ioveof  the  world,  or  with  any  (inful  compliances. 
3.  That  patience  is -a  grace  very  neceflary  to  enable  a  per- 
fon  to  run  the  race  of  Chriftianity  which  God  has  fet  be- 
fore him.  Such  is  the  un^itablenefs  and  unavoidablenefs 
of  the  Chriflian's  trials  ;  fuch  the  multiplicity  and  variety 
of  them  ;  fuch  the  long  duration  and  continuance  of  them, 
that  there  can  be  no  perfeverance  without  patience.  4. 
The  way  difcovered,  and  the  means  declared,  how,  and 
by  which  we  attain  this  grace  and  patience,  namely,  by 
looking  ««/«  Jefus.  Learn  hence,  1  hat  looking  unto,  and 
beholding  of  Chrift  in  his  pa.-ience,  is  a  notable  mean  to 
excite  and  ftirus  upto  thepra<ftice  and  performance  of  our 
duty.  Note,  5.  The  fpecia!  title  given  here  to  Chrift,  he 
is  rtyled  the  author  andfnrjher  cffoith\n  his  people  ;  he  is 
defervedly  filled  the  author  of  our  faith  ;  becaufe  his  holy 
ordinances  are  fpecial  means  of  faith,  and  his  holy  Spirit 
the  producer  of  faith  in  the  fouls  of  his  people,  and  his 
precious  blood  the  purchafer  of  faith,  and  all  grace, forhis 
people.  And  he  is  ihefinifier  of  cur  faith  too,  as  well  as 
the  author  of  it,  inafiriuch  as  he  has,  by  his  promife,  en- 
gaged to  perfeift  what  he  has  begun,  Pliil.  i.  6.  Btingcon- 
fidtnt  of  this  very  thing,  that  he  that  hath  begun  a  good  work 
in  you  vjill  perform  it,  Sic.  And  inafmuth  as  he  doth  by 
his  intercefTion  plead  with  the  Father  for  the  believer's 
prefervation  in  faith,  and  perfeverance  in  holinefsunto  the 
end;    I  have  prayed  that  thy  faith  fail  not,  Luke  xxii.  32. 

— Who,  for  the  joy  that  was  fet  before  him,  en- 
dured the  crofs.defpifing  thefhame,andis  fet  down 
at  the  right  hand  of  the  throne  of  God.  3  For  con- 
fiderhim  that  endured  fuchcontradiftionof  finners 
againft  himfelf,  led  ye  be  wearied  and  faint  in  your 
minds.  ^ 

Chfervthere-i.  Howourapoftle  having  propounded  the 
example  of  fuffering  faints  before,  roprovoke  them  to  pa- 
tience  and  conftancy  under  their  tribulations, he  propounds 
no\K  the  example  of  a  fullering  Saviour,  .ind  bids  them 
coiijider  him  ;  Qualis  jit,  compare  his  ftiffcrings  with  your 
Own,  confider  what  he  was  and  whoyou  are  :  was  not  he 
the  Son  of  God  ?  Had  not  he  all  glory  and  power  in  his 
hand?  Yet  he  rndurcd,kc.  confider  him  therefore.  Learn 
hence.  That  the  frequent  confu'eration  of  Chrill  in  hi« 
fiifR'rinjTi:,  jsthe  beftmean  to  ketpup  faith,  and  encourage 
p.uicnce  under  our  own  fufferings.  Ot-ferve,  2.  How  our 
.■\poiUe  particularly  enumerates  the  fufferings  which  our 

Lord 


Chap.  xn. 


HE    B    R    E    W    S. 


lOOl 


I.ord  JcfdS  underwent,  he  endured  the  c6ntrad'i£lian  ofjtnners; 

it. is,  the  e;reat  oppofition  made  to  his  ilodrine,  ihe  flan- 

r  caft  upon  his  miracles,  the  in.ijisjni'it'S  olfcrai  to  his 

rfon,  the  irAlicioiis  and  unwearied  aitempts  apainfl  Kis 

jitl-.     Next  he  endured  the  pain  of  the  crofs,  and   dLlpill-d 

i    the  fliamciof  the  crofa.      Bain  and  Ihanie  are  the  two  con- 

;  iicnt  parts  of  all  outward  fiiffi,ring' ,  and  they  were  both 

•ineht' in  the  death   of  the  crofs  ;    no  death  niort-  crutl 

!  painful,  no  deaili  more  opprobrious  and  dilgractfMl.and 

.erdid  thcfe  appear  in  any  pcrfon's  death  to  that  degree 

extremity,  as  in  the  death  of  Chriil;    yet  he  puticmly 

iured  them  with  an  holy  compofuie  of  foul,  without  re- 

ing  the  villianous  J-.vs,  or  threatening  them  with  that 

;igcance  anddcftrudion  which  it  was  in  his  power  to 

ve  brought  upon    them  every  moment.     Lord!   never 

.  example  of  patient  fuifcring  like  to  thine,  nor  can  any 

lal  toil  be  given  in  human  nature.     Leitm  hence,  That 

ihc  manner  of  Chril\'s  ei;during  futFcrings,    panicu'iarly 

j^uin  snd  (liame;  ought   to  be  continually  before  us,  that 

I    God  may    in  lome   mcafure  be  glorified  by  us,  according 

-''creuto,    wlien   we  are  called  into  a  fuHering  condition. 

' fervc,  3.  What  it  was   that  carried  Chrift  through  his 

.ferings,  it  was  the  joy  that  was  Jet  before  hhn  ;  that  is,  fay 

lie,  his  glorious  exaltation  ;   rat-tief  the  profpedt  of  that 

>ry  which  would  r&lound  to  God  and  his  clturch  by   his 

,;ient  fuffering:     The  glory  of  God,  and  the  falvaiion  of 

iikind,  were  now  fet  before  him,  and  he  valued   them 

JVC  life,  honour,  reputation   and  eafe,  and  every  thing 

■t    was  dear  unto  him.     Accordingly  it  was   called  hh 

:fiire,  Ifa.  liii.  10.     Learn  hence.  That  herein  is  Chrift 

r  great  example,  in  that  he  was  influenced  and  a£icd,  in 

'    that    he  did  and  fuffercd,  by  a  conftant  rcfpeft  to  the 

ryofGfxl,  and  the   f.dvaiion  of  his  people:   fcr  the  jeiy 

:t   ivas  Je(  before  him,  he  endured  the  erf s,  ic<u      Ohjervc, 

.-.  The  reward  of  our  Lord's  patient  fuffering  declared,  he 

1  is  therefore  fet  down  at  the  right  hand  cfthe  throne  of  God. 

''^■iJ's  throne   implies  his  majeity  and  power,    the  right 

^d  of  his  throne  implies  liie  highcfl  honour,    dignity  and 

-  power,  next  to  God.     Chrift's  advancement    above  angels, 
and  all  creature?,  is  hereby  intimated  :  This  glorious  eftate 

^  the  great  reward  of  his   fuiferings  ;    he  became  obedient 
'5  «V,7/A,  therefore  God  thus  highly  exalted  him.    Obferve 

•  Jaftly,  The  advantage  wc  fliall  reap  and  receive  by  eyeing 
,  Chrilt  in,  and  intimating  his  patience  imder  all  our  fiifter- 

-  ings  ;    it  will   prevent  otir  being  wearied  and  faint  in  our 
.  minds.     Learn  hence,   i.  That  fuch    fuffcrings  may    befal 

us  in  the  way  of  our  profcllion,  as  may  caufeus  to  faint 
aftd  grow  weary.  2.  That  when  we  do  begin  to  faint  and 
grow  weary  under  fuffcrings,  it  is  our  duty  to  look  unto 
jefus.  and  ccnfider  him  as  an  example  ofthegreateft  pati- 
^.  ence  and  conftancy  of  mind :    hok  unto  fejus  the  aiiihor  and 

•  finijher  tfourfiith,  and' conjider  him  whe  endured.  Sec. 

4  Ye  have  not  refilled  unto  blood,  flriving  a- 
j,..in{l  fin, 

Here  the  apoftle  fubjoins  another  reafon  why   the  Hp- 

'  brews  (hould  be  reconciled  to  a  fufTering  condition:  becaufe 

whaat  they  had  already  fuffercd  was  but  a  flea-bite,  com- 

pared'with  what  Chrift  and  the  forementioned  cloud  of 


witneffcs  fufFered  ;  he  and  they  refifted  untobliod,  which 
you  never  yet  did  ;  Je/jave  not  yet  reffled  unto  bkod,  &c- 
By  Flood  is  meant  dcaih  and  lofs-of  lite  ;  though  they  had 
refilled  bravely,  and  fuffLted  nnanliilly,  yet,tiieir  lives  were 
(iiii.  Lecrnhcnct,  I.  That  fiich  as  are  engaged  in  It ht; 
chriiliari  profcflion  have  no  fecunty,  but  that  tlicy  i^iav  btf 
called  forth  to  the  iitnioft  fuffcrings,  even  to  the  fealing  of 
it  with  their  blood.  2.  That  whatever  befals  us  on'tliis 
fide  blood,  is  to  be  looked  upon  as  a  fruit  of  diviuc  tendt- r- 
ncfs  and  mercy  towards  \if.  3.  It  is  highly  diilmnourablo 
to  faint  in  the  caufe  of  Chri't  and  the  gofpel,  undt-r  Icffcr 
fuffcrings  w-hcn  we  know  there  are  greater  to  be  tmder- 
gone  by  ourfelves  and  others,  on  the  fame  account.  4, 
That  it  is  a  noble  flruggle  to  rcfiftcven  unto  blood,  in  op- 
poling  fin,  and  flriving  apainfl  it,  both  in  flriving  again/t 
the  fin  which  others  commit,  and  in  driving  againd  the  fin 
which  othe'rs,  by  promifes  or  threatening?,  would  tempt  us 
to  commit.  O  I'.ow  honourable  a  warfare  is  it  to  be  cnep.T- 
ed  againft  Tuch  an  enemy  as  fin  is  I 

5  And  ye  have  forgotten  the  exhortation  which 
fpeaketh  unto  yoir,  as  unto  children — 

As  if  he  had  faid,  "  By  growing  weary  and  faint  in  your 
minds,  you  will  plainly  ihew,  and  evidently  declare,  that 
you  have  forgotten  that  exliortation  which  God  g  ves, 
Prov.  iii."  The  want  of  a  diligent  confideration  :ind  due 
remembrance  of  God's  promifes,  recorded  in  Scripture  for 
our  encouragement  unto  duty,  and  fupport  under  difficul- 
ties, is  very  finful,  and  of  dangerous  confcqucnce  unto  our 
fouls, 

— M)'  fon.  defpifc  not  thou  the  chafleningof  the 
Lord,  nor  taint  wlien  f hou  art  rebuked  ot  him. 

Nofehere,  i.  A  fweet  and  endearing  compcllation,  ;f»v 
fon.  Learn  hence,  Thatgood  men,  when  underthe  greateit 
trials  and  heavicft  aflliiSlions,  are  God's  fons  ;  he  calls  them 
fans,  and  he  deals  withthem  as  with  fons.  2.  The  nature 
of  the  faints  aflliiSlions  declared  ;  not  judgments,  but  chaf- 
tifcments  and  fatherly  rebukes;  the  original  word  fignifieS 
fuch  acorre(5lion  as  a  Father  gives  his  child  for  his  inltruc- 
tion,  and  bringing  him  to  a  fenfe  of  l.is  duty.  Learn 
hence.  That  all  the  aftiiclions  which  God  lays  upon  his 
children  are  not  the  eifiidls  of  his  vindiclive  anger,  but  the 
fruits  and  effecls  of  his  paternal  love.  Note,  3.  A. 
cautionary  dirc6lion  given  againft  two  very  dangerous  ex- 
tremes in  the  time  ofafliidtion,  namely -defpifing  correc- 
tion and  fainting  under  it.  It  is  the  duty,  and  ought  to  be 
the  endeavour,  of  all  the  children  ofGod,  when  under  his 
fatlicrly  hand,  to  take  care  that  they  neither  dcljiife  his 
chaftilemcn*B,  nor  faint  imder  them.  When  God  has 
taken  away  one  of  our  comforts,  to  fay,  "Let  him  take 
all  if  he  will  ;  if  my  children  muft  die,  let  tiwim  die;  if  mv 
eftate  muft  go,  let  it  go."  This  is  to  defpifc.  God 
cannot  bear  tofee  us  bcarhi>  hand  thus  ligluly.  The  other 
exTrerae  is  fainting:  it",  when  goods  are  taken  away, the  heart 
is  taken  away,  and  when  rel.-.i ions  die,  the  fpirit  of  aperfon 
diss  with  them,  Defpifc  not  l)>ou  tijc  chafteniug,  &c. 

6  For  whom  the  Lord  loveth  he  c!iaftencth,and 
fcourgcth  every  fon  whom  he  reccivcth. 
6  L  Arcsfdn 


1002 


HEBREW    S. 


Chap.  xii. 


A  rfafon  is  given  in  thefe  words,  why  we  (linnlil  Dot  faint 
under  divine  chartifcmenis,  becaiife  God  chafteneih  cverv 
one  whivii  he  loves.  H;.'re  fiHe,  That  love  is  aniectdcnt 
iintochaflening,  and  that  ch.ndening  is  confcqiicniiul  iirto 
love.  1.  Thpt  divine  Ine  and  f.ithcrly  chaftrtiings  art-  in- 
-fcp.irabli-  ;  whofti  he  Uvelh,  tliat  is,  whomfi^ver  he  lovt-ih, 
he  chajieneth,  none  goes  free.  3.  That  no  pcrfon  then  his 
any  rcafon  lo  corrp!ain  of  his  portion  of  fathcily  chaH'fc- 
mcnt.',  fieitig  it  is  the  con  11  ant  way  and  manner  ot  G  J's 
dealing  wiih  his  children.  4.  That  in  and  tinder  all  our 
chaftiTcrnents,  the  refignation  of  cnirfelvcs  to  ihe  -foveriign 
picafure,  and  infinite  v\if(Iom  of  God,  is  the  only  means  to 
prcfervc  us  from  fain'ing  and  we-kntPs. 

7  If  ye  endure  chaflenin>.  God  dealeth  with  yoti 
as  with  fons  :  for  what  fon  is  he  whorrx  the  father 
chaflcneth  not?  8  Bat  if  ye  be  without  chnflife- 
meiit,  whereof  all  are  partakers,  then  ace  ye  baf- 
tards,  and  not  Ions. 

Ohferve,  I.  He  does  not  fay,  If-ye  be  chaflifed,  biif,  if 
ye  endure  chajlijemmls.  Gad  dealcih  ruilh  you  as  ivilh  fens  \ 
if  yc  endure  them  wiih  faiih  and  patience,  wi'h  fubuiiflion 
and  perf'-verancc,  fo  not  as  to  fsint  binder  them.  Learn 
hence.  That  a  patient  endurance  of  chaflifements  is  ofgreat 
price  in  the  fight  ot  God,  as  well  as  of  fingiilar  iifc  snd  ad- 
vantage unto  us.  Afflictions  and  cfiaflifcments  are  no 
pl'-dgcs  or  aliitrances  of  our  adoption,  but  when  and  where 
they  arc  endured  with  patience.  Ohfen>e  farther  Irom  ihefe 
■wovAs,  ff'hut  fon  isle  ivhom  the  father  chafieneth  not  ?  1. 
That  every  one  of  God's  fons,  more  or  lefs,  ftand  in  nctd 
of  his  fatherly  chaftifcments.  2.  Thai  God  is  very  careful, 
as  a  wife  and  tender  father,  to  correft  and  rhalien  all  his 
children.  3  That  Gtxl,  in  corre£ling  of  his  children, 
dialeih  with  them  as  with  fons  ;  he  is  the  world's  fove- 
reign,  but  the  believer's  father  ;  as  he  is  the  governor  of 
the  world,  he  treats  men  righteoufly  !«  his  jndginents  ;  as 
he  is  the  Father  of  believers,  he  treats  ihem  gracioufly  in 
aftliflions.  Ohferve  .igain  from  thcfe  words.  If  ye  hewith- 
iiil  chafifenunt,  whereof  all  nre  ptir/tiiers,  (that  is,  all  fons 
are  partakers)  that  all  true  children  are  imder  God's 
fatherly  diRipline  ;  and  all  that  arc  not  under  his  difcijdine, 
are  not  his  children,  then  are  ye  haftards  and  not  fons. 
Zt-..'r«  htnce,  I.  Th.it  God's  f.imily,  or  vifible  church  in 
this  wC'tUI,  has  fonie  baftards  in  it,  fons  that  may  have 
gifts  and  outward  enjoyments,  but  are  not  heirs,  and  have 
j)0  right  to  the  heavenly  inheritance.  2.  That  this  is  a 
great  evidence  of  it,  that  thev  are  not  the  genuine  fons  of 
God,  becaiife  they  go  unchaflifed  ;  not  that  ihey  are  alto- 
gether without  aflFli<5\ion,  for  they  are  in  troiAlc  like  other 
men,  but  they  are  not  fenfible  of  divine  chaftifcments  in 
their  aflli£lions,  they  do  not  receive  them,  bear  them,  and 
improve  them  as  fiich,  but  are  impaired  by  their  sfRiftions, 
rather  than  improved  by  iheni  ;  they  come  cankered  out 
of  the  furnace,  and  leprous  out  of  Jordan  ;  afliif^ions  that 
ihould  refine  ilnm  from  their  drofs,  jnd  purify  ihetn  from 
their  fil.h,  boils  their  fcum  and  impuiiiy  more  i""nt»»them. 
Z/«r/»,  laflly.  That  a  j'.)) 01  is  (late  of  freedom  from  afflic- 
tii^n,  is  fuch  as  we  oul  ht  to  w.-.'ch  over  w  ith  great  jeTloufv 
and  fear,  Icfl  it.  Chould  be  a  leaving  us  out  ot  the  difcipline 


of  the  family  of  God  ;  not  that  we  may  dcfire  affli<3ions 
as  fuch,  much  lefs  excruciate  and  torment  onrfelvts  ;  but 
we  may  j>ruy  that  we  ni:iv  not  want  any  picdpe  of  our 
adoption ,  leaving  the  ordciing  and  difpofal  of  all  things  to 
the  v\ill  ot  Gtd. 

0  Furthermore,  wc  hav^had  fathers  of  our  fit  fh, 
whicli  rbrretlid  us.  and  wc  gave  ///•?«  reverence  : 
fhal!  we  not  much  rather  be  in  fubjcftion  unto  the 
Fath:  r  of  fpirtrs.  and  live  ?  10  For  they  verily  for 
a  few  days  chaOtncd  us  after  their  own  picafure  ; 
but  he.  for  our  profit,  that  we  mi^ht  be  partakers 
of  hi.i  holinefs. 

Thefe  words  are  a  ff  fh  argttment  to  perfupde  chrinians 
to  a  paticn'  enduring  of  divine  chaftifcir.ints :  the  arguiiunt 
is  drawn  from  the  lef  to  the  greater,  thus  :  "  It  our  earthly 
patent}  ch.nftened  us  onTv  a  few  days,  and  aiitr  tlieir  ov\n 
ple^fure.  and  yet  we  were  fubjed)  lo  t'lem,  how  ir.iich 
more  fiM  ht  wc  to  be  fuhieft  to  God  cur  heavenly  Father, 
who  ch?ncn«  us  for  our  profit,  tl'at  ve  may  be  part;'kcr£  of 
his  hclinef?  ?"  '  Kote  here,  I.  Fanl-.ly  parcnis  do  and  rr;iv 
chrftife  the  cftiTdrcn  of  their  fli  fli,  and  they  ought  to  i 
verence  ihcm  for  fo  dcinc,  and  pay  a  reverential  fid)n  i,- 
fion  to  iJieir  p.Ternal  clafli'Vtr.tnts.  2.  That  the  mo'ivc 
of.  and  rule  whith  parents  too  often  tollow  in  Corrtfliiig 
of  their  childrcp,  is  thtirtnvn  \tili  and  picafure  ;  thty  have 
frcflucn'lv  a  greater  regard  to  their  own  pa/TIons,  than  i» 
their  children's  advantage,  ?nd  corredl  ofitncr  in  htim»'Ur 
than  in  reafon,  erring  fometiirts  in  the  matte rj'f*  mc- 
tim^x  in  the  manner,  fornetimes  in  the  rrcafurc  of  their 
correiflions,  •^.  That  gnat  is  the  difterence  between 
divine  and  parcnti.1l  chafifrmerts.  (i.)  In  their  ai- 
thor,  one  is  the  father  of  our  fltflt,  the  other  of  our 
finis  and  fpiri's  ;  they  are  the  iinmediate  produifl  «jf 
his  power,  which  is  a  fimdainenial  reafon  tor  our  raiient 
fubmiflli  n  to  Go»l,  in  and  umler  all  afflidions.  (2.)  In 
their  end,  the  one  for  their  own  pleafure,  tlie  oiher  for  hij 
children's  profit,  to  make  them  partakers  of  hi«  hojincfi^ 
by  renova'ion,  f:  nflification,  and  mortification  :  The  car- 
rying on  of  thefe  things  in  us,  is  that  whxh  God  defign^ 
in  all  his  chaOi'ements.  Learn  hence,  '1  hat  we  can  have 
no  grea'er  pledge  snd  afiu ranee  of  divine  \<  ve  in  afHiflions 
than  this,  that  God  by  them  brings  us  nearer  to  limftlf^ 
and  makes  us  more  like  himftif  ;  if  under  divine  chaflilc- 
ments  we  find  no  tncre?fe  ot  holinefs,  thty  are  titterly  lull, 
and  we  have  nothing  but  the  trouble  and  forrow  of  them, 
K»te  laftlv.  The  duty  we  owe  to  God,  ihe  Father  of  fpi- 
rits,  and  that  i>  fubjeilion,  together  v  iih  the  benefit  and 
advantage  of  it;  by  being  in  fuhjeftim  to  tie  father  if 
/pirits,  we  fliall  live.  Now  this  fubjeflion  unto  G<xJ, 
confifts  in  an  ac.quiefcency  in  his  right  and  ftveieign'y  to 
do  what  he  will  wi;h  his  own,  in  an  acknrwledgrrcnt  of 
his  wifdom  and  j-ighteoufncfs  in  ;dl  his  dealings  with  us^ 
in  a  mighty  fenfe  of  his  cate  and  love,  and  in  an  entire  re- 
fvn-tion  ofourfclrts  to  his  holy  will  in  r.U  things,  /rid 
behold  the  advan'ages  and  benefit  of  this  fubjidlion  toG'  d 
in  our  chaftifcrr^rnis,  we  flirrlT /nr  a  fpiriiual  lite  on  earth, 
and  an  eternal  life  in  h»>aven.  The  ribelliou.^  fen  i;ndtr  ihc 
law,  that  refufcJ  fubjcdion  to  his  earthly  paiciu,  was  lUi 


Chat.  .xu. 


H    E    B    R    E    W    S. 


IC03 


to  death:  fee  Deut.  xxi.  18.  and  died  without  mercy  ;  but 
they  who  yield  fiibjedlion  to  God  in  their  chaftifements 
fhjii  lire  and  not  die. 

1 1  Xow  no  chaftening  for  the  prefent  fecmeth 
to  be  joyous,  but  grievious:  neverthelcfs,  afterward 
icyieldeth  the  peaceablo'fruit  of  rightcoufticfs  unto 
them  which  are  exercilcd  thereby. 

Our  api/lle,  in  thefe  words,  feems  to  obviate  an  objec- 
tion againll  a  compliance  with  hi'  "xhorfation  to  bear  di- 
vine chaltenings  with  filence  and  I'libmiHion  ;  and  this  is 
taken  from  the  trouble  and  forrow  wherewith  chaHifement 
13  accompanied  ;  this  he  take?  for  granted  is  fo,  but  takes 
of  all  the  weight  of  the  objeflion,  by  oppofins;  the  benefit 
-'^  jfF.itSlion  thereunto.  Learn  hence,  I.  That  all  afHic- 
>  for  the  prefent  arc  grievous  to  the  flefh,  and  painful 
l.i  human  nauirc.  2,  That  though  afflictions  arcgiievcus, 
yet  their  fruits  are  gracious  to  a  believer  :  God  in  IiLs  fove- 
roign  wifdom  doth  fo  difpofe  and  manage  his  people's 
afflictions,  that  he  makes  them  end  in  an  happy  fruit,  even 
in  the  fruis  of  holitiefs  and  /anftification  ;  and  after  afflic- 
tion ha;  dcr.e  its  woik,  and  wrought  kindly,  God  coines 
in  \\'\.h  comfort  and  joy,  and  cheering  cordials  follow  bit- 
ter phyfic.  O/y^rrv?  farther.  How  the  benefit  of  chaftife- 
mept  is  cxprelied  in  athrcefoid  gradation.  Affiiclion 
yiAde'h  fnii/ :  it  is  no  dead  and  dry  thing,  but  this  rod 
blolFims,  and  brings  forth  almonds.  The  truit  it  yieldeih 
is  fl-f  fruit  if  rig'rieoufnefi,  nainely,  patience,  fubmiriion 
to  the,  will  of  God,  wcanednefs  from  the  world,  mortifi- 
cation of  lin,  purity  of  heart,  holinefs  of  life,  larthcr 
readlncfs  and  greater  fitnefs  for  fuifering  ;  thefe  are  the 
fweet  fruit-  which  God  embles  his  to  gather  from  the  four 
tree  <,f  affiiflion.  And  thi*:  fruit  of  righteoufnefs,  which 
affliilion  yidds,  is  peaceable  fruit,  bccaufe  it  is  a  pledge  and 
evid.njc  of  our  peace  v  ith  God,  and  bccaufe  it  brings 
peace  into  our  minds.  Ey  thefe  f.iiits  of  righteoufnefs  our 
hearts  are  quieted,,  our  minds  compofeiljall  tumults  allayed, 
and  vic  enabled  to  podefs  cur  fouls  in  peace.  O  h:!ppy 
'fruit  of  artli^ion  !,  blelled  is  the  nian  whom  thou  chjiii  tft. 
Ohjrrve,  laillv^  Who  the/  are  that  are  blelied  with  thefe 
'fpecial  benefits ofafflidlion,  only  thofe  that  are  exrrnjcd 
thereb)-.  The  original  word  is  an  allufion  to  thofe  in  the 
public  games,  who  ftrip  themfclves  nskcd,  and  put  f  )rth 
all  their  ftrength  for  maflery.  To  be  exercifcd  by  chalHfe- 
mrnts,  \-.  to  have  all  our  fpiriiiial  fii'cngth  put  forth,  all 
Our  faith  and  patience  tried  to  the  u;mo(h  Learn  hence, 
That  a  chridian  can  never  find  any  benefit  in  chadiftments 
tinlcfs  he  be  exercifcd  by  them,  that  is,  unlets  his  graces 
be  (lirrc  1  up  by  them  to  an  holy  and  conllant  exercife,  for 
hereby  alone  they  yield  the  peaceable  fiiiit  of  rigincoufnef-. 

12  Wherefore  lift  ap  the  hands  which  hang 
down,  and  the  feeble  knees.  13  And  make  fl.rai!>ht 
p  iths  for  )'our  feet,  left  that  wiiich.  is  lame  be  turn- 
ed out  of  the  way,  but  let  it  rather  be  healed. 

^  As  if  our  apoftle  had  {xi\,  "  Seeing  f  >  p^lorii  us  fruits 
fprini;  from  fjnclificd  afflictions,  be  not  dtj'-cted  in  udnd, 
nor  fuJfcr  tear  to  ftize  upon  you,  which  weakens  the  ha^ids 
and   enteeblis  the   knees,   and  catifes  them    to   finite  one 


againft  another  ;  but  be  rcfolwtc  for  God,  make  flraight 
paths  in  the  way  of  chriftianity,  not  ftepping  once  out  of 
it  to  avoid  perfecution,  led  tlicy  who  are  alredy  lame  and 
feeble,  the  weak  and  wavering  chriftians,  be  liidieartened 
and  moved  by  your  example  to  turn  out  of  the  way,  but 
let  them  rather  by  your  conilancy  be  confirmed  in  their 
chriftiancourfe."  Learn  hence,  I.  That  in  the  running 
of  our  fpiritual  race,  wc  mufl  put  forth  our  utmoft  flrcngth 
and  activity  ;  but  where  the  courfe  is  long,  and  difficulties 
great,  we  are  apt  to  grow  weary  and  defpond,  o\\\  hands 
hang  dcxvn,  and  o\n  knees 'gic\y  feeble.  Learn,  2.  That 
faintnefs  and  wearinefs  in  duty,  and  dejedticn  and  dcfpon- 
dency  as  to  fuccefs,are  great  evils, and  of  fatal  corifcqutnce  , 
unto  otliers  as  well  as  ourfelvcs,  which  then  fore  wv  mi.'ft 
with  all  intention  of  mind  watch  againft :  Lift  up  the  har.ds 
lb(U  hang  down,  and  the  fechle  hne«s.  Learn,  3.  Tf  a'  neg- 
ligent and  catelcf"^  walking  in  time  of  profperiiy,  and  pitfil- 
lanimity  and  weriknefs  in  time  of  trial,  is  a  great  n:ean  of 
turning  afi(ie  thofe  that  are  lame  and  weak  out  of  the 
paths  of  viilble  holintfs,  left  that  uhich  is  lame  he  turned 
out  of  the  way.  4.  That  the  fight  and  due  confideration 
of  achriltian'scoiirage«and  confluncy,  w  ill  tend  very  much, 
to  the  healing  of  the  lame  and  weak  chridians  whiKt  they 
arcinthe  way,  whofc  recovery,  v. hen quiie  turned  out,  will 
be  vir/dirticult,  if  not  imp'diible. 

14   F'ollow   peace   with  diWmai,  and    holincfsj 
without  which  no  man  Htall  fee  the  Lord. 

Oiirapoftle  having  now  finifhcd  his  exhortation  unto 
patient  peifever:ne  in' the  profefn(jn  of  the  apofile  under 
all  fufFerings  and  afflictions,  he  next  proceeds  to  a  prefcrip- 
ton  of  practical  duties  incumbent  upon  clirillians  at  all 
times  in  the  daily  courfe  of  their  converfation,  two  of 
which  are  conr-ined  in  this  verl'e,  namely,  to  fclhw  peaci 
and  holinefs  ;  the  toriner  contains  our  duty  toman,  the 
latter  our  duty  to  God.  Here  ufcrvc.  That  bjth  dories 
are  enioined  in  one  and  the  fame  preccp',  ;ind  :dfo  with 
on  •  .n  I  the  fame  penalty  :  U'ithcnt  luhicl ,  that  is,  v  ith- 
cut  following  of  both  which,  without  piirfuingand  endea- 
vouring after  both,  no  man jhall  fee  the  lard.  Indeed,  if 
a  perfon  follows  holinefs,  though  he  cannot  obtain  peace, 
Jie  may  fee  God,  provided  he  ptirfiics  peace,  and  the  fault 
none  of  his  that  he  doth  not  find  it  ;  but  if  he  does  not 
purine  peace,  though  he  pretends  never  fo  much  to  ho!ii>efs 
he  cannot  he  happy  ;  for  a  chrifiian  muft  be  of  a  pe;;co~ 
able,  as  well  as  cf  a  pious  c-mverfaiion  :  Peace  and  luli- 
nefs,  pcaceab'entfs  and  puri  y,  are  here  joined  tt!gc"ihtf> 
and  he  can  neither  be  happy  in  this  or  the  next  world,  that 
puts  them  afunder.  (Jljcrve  faiiher,  Th.e  manner  how 
peace  and  h;>lincfs  muftbe  followed,  nainely,  with  intcnfe 
endeavours  :"  The  ori;._inal  wor<l  imports  a  Vehement  pur- 
fuit,  a  mef.-;phor  taken  from  bunilinen,  who  foll',>w  il>e 
chace,  anti  purfiie  their  jam.c,  thouvh  it  iiic>;4)efore  them  : 
It  peace  may  be  had.,  though  it  be  had  upon  hard  terms^  we 
inult  cndeavoiiT  to  fecure  ir,  for  it  can  never  be  boi:rlit  too 
idear,  if  it  be  not  purchased  by  fin  and  hafenefs.  A"  frame 
atHJ  difpofiii.Tfi  ov  fe  kin^  peace  w  ijh  ajl,is  eminently  fuiitd 
unto  thedodrine  and  gr  .ce  of  the  go.'pcl.  A  f!>rward 
fpirit,  ready  for  (Irife  and  contention,  eafdv  ])rovokcd,  and 
retaining  long  a  fcnfe  of  injuries,  is  di redly  contrary  to 
<>  I.  2  ihe 


1004. 


HEBREWS. 


ClIAP.    XII. 


ihe  fpirit  ami  trmpcr  of  ihe  gofpil.  Olfen-e  likewife, 
llnw  tint  holincl's  towards  Gud  mull  bcaccom|iar,iod  wiih 
p^accnblcncfs  towards  man.  It  ix  cvanjjclical  holinef-, 
which  is  htrc  required  ;  which  mud  be  .nn inward  holiiicfs 
an  iiniverfal  holind's,  a  fincere  and  real  holinc-fs,  an  hum- 
•ble  and  fclf-denying  liolinefs,  a  c;rowing  and  propredivc 
hoIiiicfs,  a  ccmftant  and  pt-rfevering  liolinefs,  and  fucii  an 
holinsfs  towards  God,  as  i<  always  accompanied  wiih 
jighicoufiicfs  towards  nun.  Laftly,  The  abfolme  neceflity 
•of  holrncfs  in  order  to  eternal  blcllcdncfs,  will.out  it  no  mm 
il'.ill  fee  ihr  lord.  The  future  iiftht  of  God  in  glory  de- 
pcn  'i  peiemplorily  on  our  prcfent  lioiincf,  not  as  the  me- 
ritorious caufc  of  it,  but  as  a  necellary  (jualificution  snd 
])repar;;ti'-n  for  it,  and  as  it  is  the  indifpenlil  Ic  condition 
-of  ouf  "btaininc;  of  it.  The  (oftl  is  by  holinefs  made  meet 
and  fit  for  the  i-niovment  of  Gixl  in  happincfs,  Cpl.  i.  12. 
Lord!  how  inill-rably  miftaken  will  they  bo,  who  cxpeft 
to  fee  God  to  their  comfort  hereafter,  who  have  lived  and 
died  in  an  unholy  ftate  here  ?  * 

15  Looliing  diligently,  Icfl  any  man  fail  of  the 
grace  of  Cod ;  left  any  root  of  bitternefs  fpiinging 
lip,   trouble  you,  and  thereby  many  be  defiled. 

Our  apolllc  having  declared  what  our  dutv  is  with  re- 
rpc£t  to  ourfelves,  in  the  foregoing  verfcs,  here  acquaints 
us  how  much  it  is  our  duty  to  take  care  of,  and  watch 
orer  others,  to  do  what  in  us  lies,  that  npne  may  fall 
fliort  of  the  grace  of  Cod,  that  is,  fall  from  the  eracc  of 
God,  and  the  profefTion  of  Chriftianiiy  ;  fo  that  it  is  very 
plain,  that  apoftacy  is  the  fin  here  pointed  at,  their  falling; 
back  from  chrillianily  tojudaifm,  for  fear  of  perfecution: 
This  is  dcTervcdly  called  a  ras/  cf  bitternefs  fprirtging  up, 
according  to  Deut.  xxix.  r8.  A  root  that  heareth  gall  and 
wormwood.  Z^i/-n  hence,  i.  That  locking  diligently  unto 
the  good  of  others,  and  to  prevent  their  falling  into  fin, 
cfpeci.i'ly  into  the  lin  of  apoflafy,  is  a  duty  we  are  obliged 
In  by  the  li;;ht  of  nature,  and  the  royal  law  of  love.  2. 
'J\hat  the  root  of  aportafy  from  GoJ,  and  the  profe/Iirin  of' 
chfiftiajiity,  may  abide  invifibly  in  and  amang  eminent 
profcfTors  of  religion.  It  is  here  called  *?  rji;/,  bccaufc  at 
the  beginning  it  is  hidden  in  the  hearts  of  men,  and  can- 
not bo  oTcovercd  until  it  fprin^s  up  ;  and  it  is  called  a 
ro't  of  Utternefs,  becnufe  of  its  noxious  and  poifonous  qua- 
lities, its  bitter  cfFciSls  and  fruits.  3.  That  there  is  no 
man  profeflinsj  the  gofpcl  who  comes  (hort  of  the -grace  of 
(lod,  but  it  ii  by  reafon  of  himfelf  and  his  own  fin  : 
Unbelief,  negligence  and  (loth,  .nre  the  true  caiifcs  why 
fuch  perfnns  do  fail  of  the  grace  otGod. 

16  Left  there /rany  fornicator,  or  profane  p?r- 
foa,  as  Efaii,  who  for  one  morlel  of  me«t  fold  his 
birlhrijjht.  17  For  )e  know  how  that  afterward, 
when  he  would  have  inherited  thi  blefTinu;,  he  was 
rejcded:  for  he  found  noplace  of  rcpcniaiice  though 
he  fought  it  carefully  with  tear*.        '^ 

Our  apo.llc  proceeds  in  thcfi:  verfcs  to  warn  them 
againrt  fuch  linsi  as  wouhl  occafion  their  apollacy  arid  tail- 
ing from  the  gracc'of  God,  and  they  are  fornication  and 
profancncfs:       l)rfl  then:  h:  iit:y  firnii^atir,   £<.c.     Where 


rule.  How  the  apoflle  ptits  fornication  and  profancncfs  to- 
gether, becaufc  they  ulually  go  together  ;  fornicators,  fuch 
cfpi-ci.dly  as  are  habiliMllv  fo,  do  always  grow  profane, 
and  pr(jfanc  perfi.ns  do  fet  light  by  fornicafion,  and  they 
arc  fins  very  fcidom  forfaktn  ;  few  foriiicaiors  and  profaj:. 
pcrfons  do  ever  come  to  rcpcntaijcc.  Us  firnicatioii  imdti  - 
(land  all  oonjiinftion  with  women  out  of  wedlock,  be  i, 
with  (ingbor  mnrricd  perfons.  T^y  p refine perfons,  under- 
flind  luch  as  mock  religion,  who  lightly  rcg.ird  t  promlf 
and  threateniiigs,  ■  whoJcfpifc  or  iicglcdil  iis  worfliip,  \\\.i 
fpcak  irreverently  of  i:s  concerns.  2.  The  inftancc  which 
the  apofllc  gives  of  a  profane  perfon,  in  tlie  perfon  of 
Efiiu:  Lef]  there  it  anyfcrnicattr,  or  pr-fane  perfti,  as  Ef:ii. 
The  fcriptiire  m:.kcs  no  mention  of  jiis  fur.iicaiion  ;  but 
the  way  whereby  he  manifcflcd  his  profynenefiis  d.clsre-l, 
namclv,  xh-AXfor  *iie  tnorfelofment  Le  fold  his  birthright. 
Whicli  biithrisht  had  many  privileges  belonging  to  ii,  as 
namely,  a  double  portion  of  the  paternal  iuhcritan<'e,  a 
right  of  rule  and  government  over  the  family,  power  ai:i 
dominion,  dignity  ind  fuperiority  belonging  to  him,  bi  ■ 
efpcciaily  the  honour  o\  the  pritfihood.all  whichdid  b  '<  ■ 
to  the  full  born.  Add  fo  thtfe  the  bkiling  which  run  :;  \ 
Abrah.iin  in  the  pritriarclnl  line,  and  was  coirimuniiatid 
from  father  to  foil,  containing  an  inclofurc  of  all  chnich- 
privilcgcs.  and  prcfcrvatioii  of  the  pri-mifcd  feed.  Now 
Efaii,  by  felling  bis  birthright,  did  virtually  renounce  his 
right  unto  this  bkfiing^  wherein  the  promifed  feed  and  the 
chiir«li  (late  were  contained,  and  doing  all  this  upon  :, 
ilight  conffderatior,,  for  a  mcfs  of  pottage,  or  a  m'  rfcl  i  ! 
meat;  and  in  a  regardlcfs  manner,  utteily  iinconcerneil  p- 
what  he  h.id  done.  This  was  hi-  profancnef?  ;  and  accord- 
ingly the  fcripture  fays.  Thus  ffuu  defpifed  his  hirllrigli. 
Learn  from  hence.  How  much  it  concerns  all  perfons  n^: 
to  glory  in  their  outward  privileges:  I!fau  here  was  the 
firft  born  of  Ifaac,  circumcifcd  according  to  Ihe  law  of 
God,  and  partaker  in  all  tl-.e  worfhip  of  God,  ytt  (:l 
proved  an  otucaft  frt>in  the  covcp:ini,  and  prorriifes  thereof. 
Profane  Ffiiu  !  The  lytli  \erfc  acquaints  ^is  with  tl  c 
fruitfiilncfs  of  Efan's  forrow  for  parting  with  hisbirihrigh', 
and  the  impri.fiiablLnefs  of  his  cndcavfiiirs  in  order  to  tjio 
recovery  of  it ;  '  when  he  would  hanc  inheriieil  the  blcffir; 
afterwards.  This  n/tenvnrJs,  fay  fomc,  was  not  lefs  th;.. 
forty  years-,  for  he  fold  his  birthright  whLii  he  wa?  young, 
and  when  he  dcfigned  the  recovery  of  the  bklling,  jra;.i 
was  old  :  Thus  long  did  he  live  in  fin,  wiihout  .-"ny.  fc!i''o 
of  it,  or  rcpentaccc  for  it  ;  but  falling  into  dillrefs,  it  fiil;; 
him  wi(h  perplcxiiv,  and  he  fecks  the  rtcovery  of  tlv." 
blefHng  :  And  herein  he  was  n  t\pe  of  all  uiibcliLVer?,  and 
fbiiinarc  ref  ulcrs  of  the  grace  of  Clirift.  Learn  from  Lis 
examplr,  I  h;it  there  is  a  time  coming  uhcn  the  prff'ntft 
fmncrs  irpon  earth  will  be  found  upon  their  knees  st  Grd's 
door,  fecking,  ar.d  that  earnelUy,  with  flroug  ctjis  and 
tears,  for  th.e  obtairiing  of  that  bicf]it\g  \>  hich  1' 
fintully  i-indervaluc,  and  fcornfiilly  dcfpifc. 
rjiiu  ivoiild  hafe  inherited  the  Mijjirg,  cudfougll  it  li:i:.  ., 
ivilh  tetjrs.  It  followf,  he  wris  rci;.ffc'l  ;  ih;i'  i«,  by  .  is 
father  Ifiac  ;  and  fotind  no  place  with  hi{ii  for  r^JpentMuoe, 
ID.iC  would  not  ch.Tiigc  his  n-.iiid,  nor  recall  the  bhu''", 
uliichas  a  prophet  of  Goil  he  had  conferred  on  J  ■.  >. 
Z,fflr«  hence  then,  That  fucIi  finncrs  ai  no'.r  r.rgkd    li  c 

koking 


C«AT.  xn: 


H    E    B    R    E    W    S. 


:oo5 


fc<king  of  the  blelTlng  in  God's  title,  hnve  great  reafon  fo 
t'cat  that  they  fliall  not  finil  it  in  (heir  own  time,  though 
tlicy  feek  it  with  tears  falter  than  thife  of  Efau.  Profane 
ciinteniners  of  thegracc  of  God,  ought  to  fear  beingexcltid- 
a\  from  the  mercy  of  God  ;  and  as  Ifaac  did  not,  God 
vill  not  repenr  or  altar  his  righfeoii's  feiuence  upon  them. 
T'lis  fad  event  lud  the  profaneiiefs  of  Efaii,  and  the  like  w  ill 
they  meet  witii  who  dc-fpifc  the  grace  of  God. 

18  Fijr  yc  ate  not  come  unto  the  mount  that 
miLjht  be  touched,  and  that  burned  with  fire,  not 
unto  blackncl's,  and  darknefs.  andfempcd,  igAnd 
the  found  of  a  trumpet,  and  the  voice  of  words  ; 
which  w/cc  they  that  heard  intrcatcd  that  the  word 
fliould  not  be  fpokcn  to  tliein  any  more:  30  For 
ihi'v  could  not  enduiv  that  which  was  commanded, 
and  if  fo  mnch  as  a  beafk  touch  the  mountain,  it 
flicinld  be  iloncd.or  thrull  tlirough  with  a  dait.  21 
And  fo  terrible  was  the  rv:;ht.  (hat  Moles  laid,  I  ex- 
ceedingly fear  and  quake. 

O.ir  apoflle's  dofign  being  to  bring  over  the  liebrcw' 
fully  fr<im  Judaifm  ru  chrilUanity,  he  enters  hereupon  a 
defcrip'ion  of  b.-)th  flates,  fl-.ewing  the  excellency  of  the 
one  a'rfove  the  other.  Hcdcfciibes  (irfl  the  legal  ft.iie  of  the 
church  under  the  Old  Tcilament,  and  the  manner  of  their 
forefather.';  entering  into  coycriant  with  (jo<1  at  Mount 
Sin.)i,  And  then  he  fets  for<h  the  evangelical  (tate,  where- 
iinto  they  were  called,  and  into  which  they  were  entered. 
In  the  vcrfes  now  before  up,  he  fets  forth  the  dread  and 
terror  of  the  Mofaicdifprnfalion,  and  the  way  and  man- 
ner how  their  forefather^  under  the  OKI  Teftanient  enter- 
ed into  tiieir  church  ftate  ;  teiiing  thorn,  t.liat  ,they  .</it)ie  tt 
amount  thai  might  he  touched,  that  is,'  to  Mount  Sinai  in 
the  defert  of  Arabia,  a  barren  and  ,irinlefs  place,  fiillof 
bulhcs  and  bramble,  but  withoMt, water  or  food  ;  intimat- 
ing;, that  fuch  as  arc  uruler  the  law,  in  a  (late  of  fin.  bring-, 
forth  no  acceptable  fruit  (into  God  ;  antl  as  there  wa.s  no 
water  in  ihc defer'.,  but  thnt  which  the  people  lived  upon 
was  I)rought  out  of  tUe  rock  ;  and  that  rock  was  Cl)riit; 
it  intimates,  that  from  Chtilf  alone  were  all  their  and  our 
rcfrelhments:  The  law  affords  none,  Lt»t  thunders  from 
its  fiery  moutlv,  wrath  and  a  .ciirfe.  Farther,  this  mount 
is  faid  to  be  what  might  ie  touched;  that  is,  a  fenfible,  car- 
nal thing,  cvpoHjd  to  feeling;  intimating  Ivw  low  and 
i.')!eri,>r  the  giviig  of  the  law  was  in  comparifon  of  the 
proinul'aii'.n  of  ilie  goTpcl,  which  was  from  heaverr.  The 
law  was'given  from  a'  mount  that  might  be  touched  by 
imn  or  bealt,  though  if  either  t.iuciit<.l  it  ilicy  mud  die, 
to  intimate  the  b'jndage  and  fear  the  (leople  were  in,  who 
luiglit  not  fo  niucl)  as  touch  the  moim'nin  where  were  the- 
hgns  ot  GiKl's  prefence:  But  thebUdFing  wap  promiilged 
from  heaven,  aii:!  the  Son  cfG<id  fent  down  on  purpofe 
from  thence  to  plant  and'  propogate  it  here  iii  the  woihl. 
J  he  fecohd  ihinj^  which  the  apoIHe  ttlls  them  they  were 
Co'iicunio,  W3S  to  Jirf  thitt /'urned.  This  fire  that  burnsd 
f'U  the  mount  wa-.  a  token  of  GoiV  prtTcnce,  and  a  ilif- 
tincl  mean  of  iilling  the  people  \vi;h  d.ead  and  fear.  TIds 
hcc  reprcfcijied  the  pi:r;;v   ..nd.  h-jlinefs  of  God's  nattire 


his  jcaloufy  and  feVeriiy  ogainil  flit.  Thu'  the  law  reprc- 
r«nts  to  us  the  holinefs  and  feveiily  of  God,  with  his 
anger  and  dilplcafure  agaiidl  fin  and  finners,  but  there 
leaves  us  confumed,  without  relief  by  Jofus  Chrifl.  Unto 
fire  the  apnftle  adds  ilachne/f,  and  darkntji,  and  IctvptO  \ 
v/hieh  blacknefs  and  darknefs  might  \be  caufed  by  thick 
clouds  and  fmoke  that  ccwered  the  mount.  'J'his  darknefs 
was  a  type  of  that  utter  darknefs  of  hell,  which  the  tranf- 
greiror>  ot  the  law  deferved  ;  and  the  tempefl  and  terrible 
(torms  were  emblems  and  ftgns  of  God's  fiery  indii;natiori 
:i)d  fearful  vengeance  on  the  wicked  violators  of  his  holy 
law,  and  might  alfo  point  out  and  fignify  the  elFeftsof  the 
law  then  delivered  ;  namely,  to  bring  the  foul  into  dark- 
ncOi,  that  it  can  fee  no  light  eiiher  for'its  direclion  or  cnn- 
folation  ;  and'it  raifcs  atempcft  in  the  mind,  of  drfquict- 
'",?,  perplexing  thought;-,  \'v  ithout  relieving  or  encour.icing 
a  finncr  to  look  out  after  any  relief,  un;il  Chrill  in  his 
irofpcl  Cdyf,  Behild  nie,  behold  me.  It  follow,  ye  arc  come 
to  ih^J-.und  of  a  truri:prt :  This  was  not' a  real  trturij^ct 
bur  the  found  of  a  trumpet  formed  in  the  air  by  the 
miniffry  t*f  angels  waxing  louder  and  louder,  to  fignify  the 
nearer  approach  ofGcd  ;  alfo  as  this  trumpet  did  fiimiron 
the  people  to  appear  before  tlic  Lord  as  a  IcgiHativc  innv.- 
pet,  in  like  manner  there  th.dl  be  a  judiual  trumpet,  10 
fummon  the  world  to  appear  before  Chi  ill  at  the  great  day. 
After  the  found  of  the  tnmipct  followed'  the  voice  cf 
zi'ords  ;  that  is,  the  voice  of  God  in  a  terrible  manner 
promulgmg  the  law  out  of  the  midrt  of  the  fire,  in  a 
language  iinderftood  by  that  people.  Asthe  found  of  the 
trumpet,  fo  the  voice  of  God  was  loud,  majeflic,  terrible, 
and  like  tlumder.  ^ue/i.  But  why  was  there  fuch-v-lt 
folein.ii'v  "fed  at  the  giving  of  ihe  law  ?  Anf.  T(.figiiiiy 
the  rnajeftvand  authori--y  of  him  who  was  the  fupiemc 
lawgiver,  even  the  Lord  of  heaven  and  earth  :  Mid  th^.t  ■ 
the  greater  tlie  outward  f.lcmnity  was,    the  greater  il  e 

•  inwani  impreflion  mii;ht  be  upon  the  minds  of  the  ptopl>  ; 

i  and  to  fignify,  that  if  tlie  promulgation  ofthekw  was  lo 
awful,  that  the  tranfgreflioii  of  it  would  be  faial,  and  ;!ic 
tr.nnfgreuors'  piiniiTinient  very  dreadful.  O'/erve  la.'Uy, 
The  event  of  this  fight  and  heaiing  ou  th.c  part  of  the 
people  :  Fear  made  them  defire  (hat  thtv  might  hear  this 
voice  no,  more  :  And  G<:<rs  d<fign  in  all,  waste  caiife 
them  to  Ion?  for,  and  l-iok  after  thst  great  prophet,  C<!  iil 
Jcfus,  by  whom  God  would  fpcak  unto  th^m  tni  re  com- 
fortably, and  by  whom  they  might  hr.ve  acctfs  to  ilvc 
throne  of  grace  more  freely.       They  i;i! reared  that  the  ii'.rd  ■ 

Jbmld not  lie  fpihn  unto  them  any  nit>-e,  b«caufc  it  heightened,* 
their  fear  and  dread  to  the  utmofl.  Learn  ivom  hence> 
That  the  light  and  voice  of  Cio'!  \vill  be  verv  dreadlul  (o 
us  ;  ?.nd  there  will  he  no  appearance  for  us  befi^re  him 
with  confidence  and  peace,  uidef  we  have  an  anfwer  in 
rcadinefs  with  us  to  all  the  woids  ot  ihe  law,  even  all  that 
tlie  law  requires  of  us  ;  and  fuch  as  truft  to  iheir  own 
works  and.inerirs  to  anfwer  for  them,  or  to  any  thing 
whallViever,  bef.des  the  hl<io<l  and  faprifice,  the  meulaiion 
and  faiisfadion,  of  Jefus  'Chriit,  tiw  fure;y  .of  ihe  new 
coven.int,  will  find  themfelvcs  clernallv  deceived.  'J'lie 
riti-xi  evidence  the  apolile  givegof  the  dreadful  prwniulgation 
of  the  law,  and  confequ'enily  of  ihe  miferable  ilatc.of  them 
that  are  ui^dtr  its  power,    ap^'cars  in  this,    that   pe(  j  ic 


ioo5 


HEBREWS. 


Cha?.  XI 1. 


ciuhl  n»  endnre  flat  vjh'uh  w/ft  cmiimiJel ;  that  h,  the 
Tcverity  ot"  that  command,  that  if  a  bcalt  touched  the 
nintm'ain,  //  /hiuld  he  ftoned  or  thrnfi  through  luith  a  diirt. 
All  this  was  to  flicw  the  abfolute  inaccediblencfs  of  GoJ, 
in  and  by  the  law,  and  at  v^hat  diftance  we  ought  to  kft-p 
ourftlvL-s  from  every  thin;;  that  falls  under  the  coiirfc  of 
the  law.  It  is  added  lall  of  ail,  That  Mofes  htmftif  did 
exceedingly  fear  nnd  qua'/e.  From  whence  offer%>e,  How 
nil  perfiins  c«ncern(\l  were  brought  to  an  titter  lofs  and 
dirtrcf«;  at  the  promulgation  and  givinc;  of  the  law,  from 
\*  hence  no  reli-f  is  to  be  ebtained,  but  by  him  alone  wh<» 
i<  the  end  cf  the  law  fir  righteivjnrji  imti  all  them  that 
h.-^'iiit. 

2  2  But  ye  arc  come  unto  mount  Sicm,  and  utito 
;hc  city  of  the  living  God,  the  heavenly  [erufalem, 
nnd  to  an  innumerable  company  of  angels:  23  To 
the  general  afiembly  and  church  of  the  firfl-bona 
^vhich  are  written  in  heaven,  and  to  God  the  jud'^e 
of  all,  and  to  the  fpirits  of  juft  men  tnade  perfect ; 
24  And  to  Jcfu.^  the  mediator  of  the  new  covenant, 
and  to  the  blood  of  fprinlding,  that  fpcakcth  better 
things  than  thai  o/Abcl. 

0;ir  apoflle  having  given  an  account,  in  the  foregoing 
vcrfes,  of  the  ftate  of  the  Jcwifh  church  under  the  law, 
oomcs  nov/  to  dc-clare  that  more  excellent  ftafe  whrrcimto 
believers  are  callat  in  and  by  th?  f;ofp<  1.  The  piivilcgcs 
here  fitmmed  w^,  partly  refpecSing  the  church  militant, 
and  partly  the  church  triumphant.  Ohferxr  then,  Titc 
glorioii<;  privileges  of  the  goipcl-ftatc,  and  what  beliovf  rs 
are  faid  to  come  ta  vvhilll  militant  here  on  earth,  i.  They 
are  faid  to  come  unto  mount  Sion,  the  city  of  the  living  (Tod, 
l''t  nciv  yerufalem  \  not  to  moimt  Sinai,  which  was  full 
of  terror  and  diicoinfort,  but  to  mount  Sion,  full  of  all 
fpirittial  blefltngs.  Where  n^Je,  The  gofpel-chtirch  is 
called  the  city  of  the  Fiving  God.  A  city  is  a  place  of  fafcty 
•ami  a  place  of  honour,  a  place  of  pc.ice  and  reft.  The 
fouls  of  fmners  ean  find  no  place  of  reft  or  fafcty  under 
the  law,  but  we  hive  all  ;hcfc  things  by  the  gofpel  ;  reft 
i.i  Chrift,  peace  with  Goil,  fafety  in  civinc  prote^lion,  &c. 
And  as  a  king  dwells  in  this  city,  lo  God  dwells  in  the 
church  of  believe  rs  ;  "  That  is  my  reft  forever,  here  will 
I  dwell,"  fiysGod,  "  for  I  hnve  a  delight  thcrtin."  Oh, 
what  manner  of  perfons  ou^ht  they  to  be  who  are  the 
dciiizens  of  the  city  of  G<kI  !  Alas  !  the  great  number 
who  pretend  highly  to  the  chtirch,  and  its  privileges,  are 
citizens  of  this  wovld  only,  and  altogether  unfit  for  this 
h(-ly  focicty.  2.  Believers  are  next  faid  to  come  to  an  in- 
numerable company  of  nngels  :  to  coinc  to  thefr,  is  to  be  of 
thtir  foiitty  :  and  they  ami  we  arc  one  in  Chrift;  the 
snrjels  above,  and  believL-rs  below,  make  ipp  but  one  cor- 
poration or  family  ;  thev  are  our  ftllow-citizcns,  and  our 
tt-lIow-fubuiSls.  True,  they  arc  above  u.s,  and  at  a  mighty 
diftanoc  from  ns,  yet  upon  occafion  very  near  us;  aiid 
though  we  do  not  fee  theiP,  vet  they  love  us,  have  a  fpe- 
lial  care  of  tis,  and  are  uiiiftcring  to  ti*,  as  hcsr-s<>f  the 
fame  falvation  with  themft-lves.  3.  T1>cy  arecome  to  the 
general  rjliml'!^  and  church   oj  li}e  fir/i-hm  ;    that  ts^   they 


are  of  the  number  of  God".?  regenerafeJ  and  adopted  one^, 
of  ihofc  that  are  born  again,  whofc  names  arc  regiftered  in 
heaven.  As  the  firft-born  tmder  the  liw  had  a  right  to  the 
iiihcritavcc,  to  a  double  part  of  the  inheritance;  fo  they 
who  are  intcrcfted  really  in  the  gofpil-church,  hav-c  a  light 
to  all  that  (>(xl  has  provided,  and  Chrift  hath  purchafed, 
even  to  the  whol;:  inheritance  of  grace  and  glory.  O 
glorious  privilege,  to  be  broiiirht  into  this  bicil'ed  focicty, 
this  general  ali'emhly  of  the  firft-bt^rn  !  Efpecicdly  if  wc 
confidcr  what  company,  whar  fociciv,  what  alfembly  we 
belong  'into  without  it,  which  is  n-^  other  than  that 
of  devils,  and  the  feed  of  the  wicked  ferpent.  4.  They 
arc  cotne  to  God  the  judgi  of  all ;  that  i?,  they  have  acctls 
to  God  by  Jcl'uK  Ch'ift  ;  accefs  to  his  favour  by  juftifica- 
tion,  and  acccfs"  into  his  prefencc  by  pravcr  and  fupplica- 
tion,  yea,  accefs  to  Kim  as  a  judge,  w  ithout  terror  or  C(  n- 
fti-rnr.tion.  Bleflcd  privileec?  Belif  vers  have  a  comfortable 
accefs  to  God  as  the  judge  of  all  ;  with  all  their  caufes 
and  cotrpl  lints,  he  will  hear  thctn,  plead  ihiir  caufc,  and 
judge  f'r  them,  and  m:ike  their  "pprefiiors  unf.ife  t'>  the 
greatclf  nf  <hc  fons  of  men.  5.  Believers  .nre  faid  to  come 
ti  t^e  fpirits  of  fift  pie*t  made  perfd.  Cotne  to  their, 
though  not  in  the  fame  place  wi'h  them,  until  death  ;  yet 
wc  nnd  they  have  the  faine  (iod  anri  fovereign,  the  fame 
head  and  Saviour,  the  fame  expeflaiion  of  3  j:,lorious  re- 
furrc(5lion.  AWhfre,  i.  There  arc  fpirits  of  men  in  a 
fcp^iate  ftate  and  cciidi'ion,  c:ipab!e  of  communion  with 
Goil  and. the  church.  2.  That  all  th'- fpirits  of  juft  mea 
departed,  are  made  pcrfeQ  ;  their  race  is  confummattd, 
perfeft  dcliverani  c  from  all  fin  ruid  forrow  is  comjieted, 
and  a  full  reward  enjoyed  ;  their  fairh  is  hiightened  into 
fight,  anil  all  their  graces  elevated  into  glory.  3.  That 
yet  arc  they  fpiri's  ftill,  and  no  more  than  fpirits  ;  and 
thoujjh  perfected  fpirits,  yet  there  is  wanting  the  bit  finifli- 
int'  ftroke  from  the  hand  of  Gixl  to  render  the  bodies  as 
well  as  the  fpiilts  of  juft  incn  for  e\er  perfect  in  the  morn- 
ing of  the  rcfurrreiHion.  4.  Believers  arehcre  fiid  to  come  to 
'Jeju^  the  mediator  of  /'r  nrM  cyvenant  ;  as  if  the  apo.ftlc 
had  faid,  "  Your  fathers  came  to  a  mouni  of  fire  and 
finoke,  of  darknefs,  terror,  aivl  death,  where  ther"  was  no 
inediator  to  make  their  peace  with  God,  no  blood  to  cry 
for  mercy,  and  to  cleanfc  them  from  fin  ;  hut  yoii,  by  for- 
faking  Jiidaifm,  and  coming  over  to  Chrifti^mity  fully,  arc 
come  into  that  fociety  where  Chrift  is  tncdiator  and  pricft; 
where  the  blood  of  Chrift  fpiinkled  upon  your  finds  cries 
aloud  for  mercy,  and  cleanfes  from  ull  fin.  And  ti  th-  hhod 
e/  fprinkllni^  %vhich  fpcalrth  he.'/er  things  th.'iu  the  Hood  cf 
.Ihel.  Intimating,  that  Chrift's  blood  folicits  God  with 
Itronger  cries  for  mercy,  than  did  tver  Abel's  for  revenge, 
.'^tii'/l,  U'lt  what  are  thole  better  things  which  the  h'oiKl  oi 
Chrifts  fpcnks  above  and  beyond  the  bhxxl  of  Abel  r  .fnf. 
I.  It  fpeaks  better  things  from  Cod  unto  i:*,  namt ly,  that 
hi<  jnfticc  is  fati^frcd,  his  wrath  rppcafcd.  the  cr.ndcnininc; 
piiilc  of  fin  expiated,  atid  the  majel?v  of  Gcd  ttilly  recon- 
ciled to  all  believers.  2.  It  fpeaks  better  things  to  Gcd 
for  11.S,  namely,  to  be  at  pence  with  us,  to  reft  in  his  lore 
towards  u>,  Xit  furnifh  us  with  all  ^race  here,  aiul  to  fit  I'S 
for  i>lnrv  hereafter.  O  bkllld  Jtfus  I  tirt'  Wo  d  never  cried 
as  Abel's  did,  for  vengeance  on  liiin  by  whom  it  «as 
flicd,  but   pleaded  for  pardon,  and  obt.aiicd  pardon  •  n  the 

behalf 


CiiAP.  xn. 


H     E     B    R     E    W    S. 


100  ■; 


behalf  of  many  of  'hem.  Happy  they  !  who  by  fai:h  are 
made  partakers  ol'  this  typical  blnwl  of  fprinkling,  which 
fpcaks  better  things  than  the  blowl  of  Abel. 

25  See  that  ye  refufc  not  him  that  fpeaketh.  For 
if  they  cfcaped  not  who  rcfiifcd  him  that  fpakc  on 
earth,  macn  wore  JJii! I  n-H  vje  tjccpe,  if  we  turn 
away  from  him  thdit/p:jkuh  from  heaven. 

Our  apoftle  having,  in  the  foretjoing  verfes,  given  a 
fuLTiirary  account  of  the  two  ft.'tes  of  tlie  law  and  the 
gofpel,  with  the  incomparable  excellency  of  the  latter  above 
the  fomer,  he  gives  them  an  exhortation  and  caiuiunary 
di:c£li  .n  to  take  heed  that  they  did  not  turn  a  deaf  ear  to 
fo  excellent  a  peif-'n  as  Chi  ilt  wa?,  preaching  to  them  by 
his  doflrine  :  f(e  /hat  ye  rcfufe  mt  him  that  fpiuicth.  Here 
«;,V,  in  general,  That  to  rdnfe  any  v\ho  fps.  k  unto  us  in 
the  name  and  authority  of  Chrift,  is  to  rcfufe  Chrift  him- 
felf.  This  may  be  applied  to  all  the  fai-hfiil  prcKhers  of 
the  s:.i'"pc!,  hovever  they  msy  be  d^fpi'cd  in  and  by  the 
world.  But  it  is  here  the  pcrfoii  of  Chrift  that  is  parti- 
cularlv  intended.  To  refufe  him  here,  is  either  to  rtjea 
his  do<f\rine,  and  not  to  receive  if,  or  h.iving  received  it, 
to  renounce  it  ;  ^-.^  that  tliis  rcfufe  include-  both  unbelief 
and  apoftafy,  either  of  which  arc  fatal  and  dangerous  to 
the  fon^  of'men.  Objer-ce  next.  The  reafin  drawn  from 
the  heinoufncfs  of  the  fin,  and  the  gricvoufnefs  of  the 
punilhment  ;  if  they  ejci.ped  not  it''«  rcfujed  Urn  that  fpahe 
CI  earth  ;  that  is,  Mofcs,  who  delivered  his  meflagc  here 
below,  mtu-h  m'.re  /hall  n-A  we  ejcnpe^  if  ife  turn  muny  from 
f.im  that  fpeaketh  frcm  heMen  \  that  is,  Jefus  Chrift  his 
Son,  fent  down  from  heaven,  perfonally  to  deliver  his  holy 
doflrine  ;  and  now  fpeaking  to  us  from  heaven  by  his  holy 
Spirit,  in  his  minitlers  and  apoRUs.  i\W  here,  I.  That 
Chri!f  did  in  former  times  fper.k  unto  his  church  by  Mofes 
and  the  prophets.  2.  That  in  thefe  latter  times  he  vouch- 
latcd  to  fpeik  unto  his  church  perfonally  himfelf.  3.  That 
;:fter  he  perfonallvdifappeared  and  left  the  world,  he  youch- 
fif<d  ftill  to  fpeak  unto  his  chtirch  by  the  Spirit  in  the 
tniniftrv  of  the  word.  4.  That  though  to  refufe  Chrift, 
when  fpraking  here  on  earth,  was  a  grievous  fm,  and  de- 
ferved  a  fearful  puriflimcnt  ;  yet  to  refufe  him  now  fpeak- 
ing  from  heaven,  is  a  more  grievous  fin,  and  deferves  a 
greater  punifhmenr,  confidering  whofpcak<:,  what  he  fpe.-;ks, 
and  from  whence  he  fpeik':  ;  the  Rofpel  was  a  iiiyftcry 
brought  to  us  from  the  hof.'m  of  the  Father,  the  tlcareft 
rcvehtion  of  Gud's  will,  and  the  fulleft  manifeftation  of 
his  love,  and  yet,  few  regard  it,  moft  rejedl  it,  to  their 
unutterable  and  inevitable  condemnation. 

c6  Whofe  voice  then  fhook  the  earth  ;  but  now 
he  hath  promifed,  faying.  Yet  once  more  I  (h.ike 
not  the  earth  only,  but  aifo  heaven  :  27  And  this- 
zjord.  yet  once  tnore  fignifieth  the  removing  of 
thofe  things  that  arc  (haken,  as  of  things  that  are 
made,  that  thofe  things  which  cannot  be  fhaken 
may  remain. 

As  if  'he  apoftlc  had  faid,  "  The  voice  of  God,  at  the 
pr'-.n!>di;in^  of  the  law  on  mount  Sinai,  fluvk  the  earth  : 
bm  he  promifbd  after  thij  to  ihake  all  natioRs,^and  that 


Chrift,  the  expei^ed  Mefiias,  the  dcfirc  of  all  nations, 
fhi'bld  coxr.Cy  which  is  now  fulfilltd."  !^iifJ1.  But  wli.it 
means  our  r.poftle  bv  G'd't  fh.-kiug  not  ilic  earih  only, 
but  alfo  heaven  ?  Jrfw.  He  means  thereby  all  ilie  Mofaical 
worfliip,  all  the  Jndaicil  ftate,  thtfc  \veie  (haken  at  tl'C 
cominir  of  Chrift,  in  order  to  the  iniroduilion  of  ihe  im- 
moveable gofp'-l-fta'.e,  which  was  perpeiiidllv  to  remain. 
Lett'nhcwcc,  That  the  coming  ot  the  McHias  was  to  be 
the  Idl  dirpinfation  of  Cjtd  lor  the  fa'vaiinn  of  mankind, 
and  confequently  was  to  be  perpe'ual  and  iinclmnceable. 
The  aponie  argues  from  the  words,  once  mere,  iliat  the 
former  difperfjiion  flifudd  be  removed,  to  make  way  for 
that  which  fliould  perpetually  remain.  Several  ll  ing.s  are 
here  afTcrted  by  our  aprHle,  I.  That  tlure  were  fome 
thinps  which  were  inreudcd  by  God  to  be  flidktn,  namtjy, 
the  Levitical  pritlUuod,  and  all  the  Jiwifli  fairifices  and 
fcrvicts  \  thefe  things  are  to  be  ilu.ktii,  moved,  yea, 
altogether  removed  out  of  the  way.  2.  1  hat  there  were 
tVings  that  could  not  be  fhaken  or  remf  vcd,  but  remain  ; 
thefe  were  the  gofpel-ftate,  the  chriftian  religion,  which 
fhall  continue  until  titne  (hall  be  no  more.  3.  That  the 
former  things  were  removed,  that  the  latter  might  be 
introduced  and  cftahlifhtd  ;  the  law  and  the  gofpel  \vcre 
inccnfiftent  ;  the  legal  and  evangelical  adminiftrarii  n  could 
m  t  ftjnd  in  force  together,  therefore  there  was  a  neceftiiy 
for  the  nulling  c^  the  one,  in  order  10  t'le  eftablifhing  of 
the  other.  4.  That  the  removal  of  the  law,  10  bring  the 
more  perfeft  admiriftration  of  the  gofpel,  doth  prove  the 
lability  and  iinnnit:.bility  of  the  gofpel,  that  it  ftands  faft 
for  ever  ;  there  (hall  be  no  more  (baking,  nofarthcr  altera- 
tion in  matters  of  religion  to  the  end  ot  the  woild.  For 
thus  it  follows. 

28  Wherefore,  we  receiving  a  kingdom  which 
cannot  be  moved,  let  us  have  grace,  whereby  we 
may  ferve  God  acceptably  with  reverence  and  god- 
ly fear.     29  For  our  God  is  a  confuming  fire, 

Obferve  here,  I.  That  the  apoftle  calls  the  difpenfation 
of  the  gofpel,  a  lingdom  that  cannot  be  Jhahen,  in  oppofiticn- 
to  the  law^  which  was  an  iniperfe£^  and  alterable  difpenfa- 
tion  ;  the  gofpel- revelation  is  fwll  and  final,  there  is  no 
need  of  anv  (ariher  revelation  after  this,. nor  of  any  change 
of  that  religion  which  was  brought  from  heaven  by  the 
Son  of  God,  in  regard  of  the  perfeAion  ot  it,  and  its 
admirable  fitnefs  to  reform  the  world,  and  recover  mankind 
out  of  their  loft  eftate  and  lapfed  condition,  and  to  bring- 
them  to  eternal  happinefs  ,  and  this  by  thepuiity  of  its 
doflrine,  and  the  pr  wer  of  its  arguipents,.to  work  upon 
the  minds  of  men  by  the  clear  difcoveiyof  the  mighty 
rewards  and  punilhments  of  a.iother  woild;.  we  have 
received  now  a  kingdom  that  cannot'  he  jhaken.  2.  T  he 
inference  which  the  ap'flle  draws  from  the  perfeilion  and 
perpetuity  of  this  revelation  which  G<'d  has  l?.ll  of  ^11 
made  to  the  world  by  his  Son, /f/  us  have gre.ce  to  jerit 
God  accejtuhly  \  that  is,.  Ut  us  live  as  becon  cih  ib<  fe  to 
whom  God  had  made  fo  clear  and  pcrteft  a  rev^laii'n  of 
his  mind  and  will;  we  have  all  the  adv..  nt  ages  ot  divine- 
revels'ion  which  the  woild  ever  had,  and  the  U'ft  and  n  olb 
perfect  that  the  world  ever  ftiall  have  ;.  we  have  n. it  only 
Mofesj  but  Jcfus  j     act  only   the   moial  lawj  but  -he 

glorious 


ioo8 


HEBREWS. 


Chap.  xiii. 


glorious  gofpcl,  which  ihe  Son  of  Gwl  came  down  on 
piirpofc  from  heaven  to  declare  to  the  worlJ.  Ohftrvt,  3. 
The  manner  how  God  muft  be  ferved,  wilh  reverence  an.i 
g^:»llyfear.  Reverence  in  divine  fervice  looks  at  God's 
glorious  excellency  and  mnjetly,  and  at  our  own  iiiiworthi- 
ncfs,  toocihcr  with  thai  infinite  diltancc  between  him  and 
us  ;  anA  gidly  fear  is  a  rclijjioiis  awe  upon  the  foul  in  IidIv 
duties,  from  the  conlidoraii.  n  of  the  great  danger  of  linful 
mifcaniages  in  liis  worlhip.  4.  Therenfon  making  the  fore- 
going duty  necclDrVi  F^r  -iur  God  is  a  eanjumlng  fire.  Our 
C;,/,  iniim.ites  a  covenant  relation.  Note  hence,  1  hat  the 
believer's  Got! is  a  cwjumingfire,  but  not  to  believers:  or  if 
fo,  not  t\)Confunietheir  graces,  but  their  corruptions  only, or 
at  mod  thtir  corrup'ibie  comforts.  2.  That  though  God 
t.nkt-s  us  near  to  liimftlf,  and  into  covenant  with  himfclf, 
yet  he  cxpf6ks  (hat  we  confider  who  he  is,  and  what  he  is, 
even  a  conjumingjire,  a'nil  .1  je.ihus  G'd. 

C  H  A  P.     XIII. 

Our  Ppc^flle  ieivg  nmu  come  to  the  condufton  of  this  mcjl 
cxcdknl  cpijlle,  d^fes  it  n'ilh  ufi  exhoi-tation  to  fcverql 
evangelical  and  vwral  duties,  xvherely  pointing  out 
ti  t!-.s  mini/lers  0/  the  gofpcl,  the  nglil  order,  and 
htjl  7nethod  of  preaching,  imnidy  frji  to  unfold  the 
vi\ff erics  of  the  gofpd,  with  the  grace  of  God  therein, 
ami  then  to  improve  it  to  praBical  Iwlinefs  in  the 
duties  cf  obedience. 


L, 


lET  brotherly  love  continue. 

Love  being  the  foimtain  and  foimd.ition  of  all  inoral 
kilties,  our  apoftle  begins  with  ir,  and  places  it  at  the  head 
of  all  the  red,  as  comprehending  our  whole  duty  towards 
our  neighbour.  Note  here,  The  duty  commanded  is  Uve  ; 
the  fpcci^il  duty  recommended  is  brotherly  hve,  or  that 
brotherly  afl^iflion  which  every  true  chrifti.m  chit  fly  bears 
ti)  all  his  fc•!lo^v-membcrs  in  Chrift  for  grace's  f;ike  ;  and 
the  manner  of  the  injunflion  or  command  is,  that  this 
broih.erly  afFeflion  do  continue  and  conflanily  abide,  not 
in  the  pretence  and  appearance  of  it  only,  but  in  the  truth 
and  reality  of  it,  tor  there  arc  innumerable  occafion*  whicli 
will  be  really  to  impair  and  weaken  it,  if  it  be  not  well 
grounded  ;  alas!  unfui'.abknefs  of  natural  tempers,  differ- 
ences in  judgment,  and  matters  of  opinion,' inconfillent 
•worldly  intcrefl,  reauinifs  to  provocation,  or  to  be  pro- 
voked, pride  on  the  one  hand,  or  envy  on  the  other,  -will 
fadly  Gccafion  the  temporary  decay,  yea,  at  Itaft  the  total 
lofs  of  this  noble  grace,  if  it  be  not  well  grcimdcd,  and 
deeply  rooted.  Learn  hence,  That  brotherly  Icve  is  very 
apt  to  impair  and  decay,  if  we  endeavour  not  continually 
its  prcfcrvation  and  revival.  Lord,  how  marvellous  is  if, 
that  fo  many  amongil  us  can  perfusde  themftlves  that  they 
are  chri'dians,  and  yet  be  not  only  Grangers,  but  cneirties 
to  this  ^race  and  duty  of  love !  How  is  the  ppwer  and 
glory  ot  chridianity  weakened  through  want  of  it  !  and 
verily,  until  this  holy  love  be  again  revived  amongft  us,  the 
ir.ttrtd  rl  chridiatiity  will  nm  very  low,  yea,  the  concerns 
ot  ic!i|icn  will  more  and  more  lun  toruin. 


2  Be  not  forgetful  to  entertain  fl rangers  :    for 
thereby  fome  have  entertained  angels  unawares. 

The  fi  cond  duty  here  exhorted  to  is  hcfpiialiiy,  efpecially 
tow.irds  drangcr?,  wliich  C( D.'idcd  in  receiving  theni  into 
their  houfcs,  and  furniihing  them  with  all  necdfgl  acccm- 
modaiions.  In  thofc  eadern  countries  inns  were  not  fo 
ready  as  with  us,  and  chridians  were  generally  poor,  not 
;.ble  to  bear  thtir  own  charges  in  thtir  travelling  from 
place  to  place.  Strangers,  even  amongd'  heathens,  were 
accoinitcd  f.icred,  and  uiuler  the  peculiar  proteiftion  of  God. 
And  a  pimifliment  was  apjiointed  for  thofe  that  were  in- 
hofpiiable  tow.irds  them.  Hofpitality  is  a  prefcribcd  duty, 
but  this  part  of  it,  to  wit,  the  entertaining  of  flr.Tiigcrf, 
which  was  fo  great  a  virtue  in  ancient  tiines  •>  now  driven 
cut  of  the  woild  by  the  \\ickcdncrs  of  feme,  and  the 
covetoufnefs  of  others  ;  few  ftrangcrs  are  wrrthy  to  recti\e 
entertainment,  and  as  few  have  hearts  to  give  it.  Olftrie 
farther.  The  manner  of  prcfcribing  this  ejiity.  Be  mt  for- 
f,ctful  to  entertain  Jiravgers  ;  no  doubt  a  politive  command 
is  included  in  the  prohibition, /irw,?/ nj/ ;  that  is,  remetn- 
ber  to  do  it,  be  always  in  rcadinefs  for  tiie  diftharge  iif 
this,  duty  ;  our  hearts  ought  to  be  always  in  a  grai ' 
difpofition  towards  fuch  duties  as  are  attended  with  i  - 
culty  or  charge  ;  the  liberal  mind  devifeili  liberal  thir.gs. 
Ohjer-ce,  ladly,  The  reafon  enforcing  the  duty,  hcreb\- 
fome  have  entertained  angels  unmuares  :  fo  did  Abraham  and 
Lot  entertain  three  angels,  in  the  appearance  of  men,  net 
knowing  who  or  what  they  were.  By  receiving  rtrangers 
out  of  faith  in  C/irift,  and  love  to  God,  we  may  receive 
precious  faints,  and  (which  is  more)  feme  bleflcd  angel 
fent  to  keep  them,  and  (which  is  mod  of  all]  Jcfus  Chriii 
himftif,  who  at  prefcnt  refcnts,  andvsill  hereafter  acknow- 
ledge and  reward,  fi:ch  kindnellcs  (hewn  to  his  members 
as  done  to  himfclf,  Matth.  xxv. 

3  Remember  them  that  are  in  bonds,  as  bound 
with  them;  and  them  which  fufFer  adverfity,  as 
being  yourfclves  alfo  in  the  body. 

Hofpitality  towards  ftrangcrs  wasexprefTcd  in  the  fore- 
going verfe  ;  here,  companion  towards  fuifercis,  fuch  as 
are  captives,  prifoners  in  bonds,  eiihcr  upon  a  religious  or 
civil  account.  Here  »«/(•,  r.  That  bodily  bondage  is.  a 
bitter  bondage  ;  captivity  is  a  mod  grievous  calnniiiy.  2. 
That  we  are  very  prone  to  forget  others'  captivity,  when 
we  ourfelvcs  are  in  profperity.  3.  That  fuch  as  arc  in 
bonds  for    Chrill's  fake   efpccialiy,  and  his  holy  gofpel, 

'  ought  particularly  to  be  remembered  by  us,  they  arc  a^rl 
ought  to  be  the  peculiar  objefls  of  our  tompafllon ;  although, 
contidering  the  caufe  in  which  they  fuffer,  it  iv  better,  and 
more  honcurable,  to  be  in  the  bonds  for  Chrid,  tlian  to  beiiit 
liberty  with  a  raging  perfecuting  world  ;  tor  bonds  and 
imprifonmcnt  for  the  truth,  were  confccrated  to  God,  ;a;d 
made  honourable  by  the  bonds  anil  impriionment  ot  Chiill, 
himfelf,  and  commended  to  the  church  in  all  ages,  by  the 
bonds  and  imprifonment  of  the  spoftles,  and  tlic  primitive 
wiinefTes  to  chrirtianiiy.     A'^/f  farll'.er,  How  we  are  to'be 

.  mii)dfnl  of  them,  and  in  ■i\hat  rrm.ner,  by  vifningof  them, 
adminidering  to  thcin,  fyfopathizing  with  them,  praying 
for  them,  and  all  this  as   /axWit/Vifc /Z'cm,  which  impliis 

ail 


Chap,  xiii. 


H  E  B  R  E  W.S. 


„.c.> 


an  aiTl  of  union,  as  members  of  the  fame  inyftical  body, 
and  fufFeringin  and  for  the  fame  common  caufe  ;  remem. 
bcr  them  thiit  are  ir  bonds,  as  bound  -jjit/i  them  ;  it  follows, 
and thofe  thatfuffa-  adverjlty,  as  he'tng  in  the  body.  This 
implies,  that  there  are  many  kinds  of  affiiiflions  befides 
bonds  ;  that  we  are  prone  to  forget  thofe  who  fnfFer  light. 
cr  and  lefTer  affliftions ;  if  they  be  not  in  bonds,  we  are 
ready  to  forget  them,  though  they  fuffer  much  adverfity  ; 
but  the  command  is  more  general,  to  rememtier  all  that 
are  in  any  kind  of  adverfity,  wlicther  they  fuffer  in  body, 
name,  or  elbte,by  (icknefs,  p;iin,  loflt-s,  reproaches,  or  any 
kind  of  calamity  ;  the  proftffors  of  religion  arc  exempted 
from  no  forts  of  adverliry,  and  under  every  kind  of  it  we 
u(l  remember  them,  and  fympathife  with  them,  becaufe 
■.  e  ourfelvcs  are,  in  the  body  -Jiith  them  ;  that  is,  fav  fome, 
AC  are  members  ofthe  fame  niyilicnl  body  with  them, and 
^  therefore  when  one  member  (bffers,  all  the  members  are 
<  to  fuffer  with  it.  Yvir/'ehcs  are  in  the  body ;  that  is,  fay 
others,  in  the  fjnie  (late  of  natural  life,  fubjectand  ob- 
noxious  to  the  fame  fulFerings,  and  within  t!ie  reach  of 
the  fame  advcrfities.  Zf«'n  hence,  i'h.it  a  fenfe  of  our 
own  being  continually  obnoxious  unto  fuffering?  during 
this  life,  ought  to  incline  our  minds  to  a  diUgent  confide- 
r.ition  of  others  in  their  fufferings,  fo  as  to  difcharge  all 
duties  of  love  and  helpfulnefs  towards  them,  as  an  evi- 
dence of  our  intcreft  in  the  lame  myfticalbody  with  them, 
and  as  a  ground  of  joll  expeftiuion  of  the  like  belief  and 
comp-jffion  frt.m  them. 

4  Marriage  u  honourable  in  all,  and  the  bed  un- 
dcfilcd  :— 

Our  apoftle  having,  in  the  former  verfes,  direfted 
chriftians  to  their  duty  one  tovsards  another,  in  this,  and 
the  following  verfes,  he  direft.  thrii  to  perform  theirduty 
towards  theniielves  ;  and  becaufe  th"  '»o  radical  compie- 
henfive  hi''ls  of  corrupted  nature  are  unclcannefi  andcovet- 
oufnefs;  he  therefore  commends  unto  their  care  aiuiprac- 
tice  thole  t^vo  great  duties  of  chdftity  and  conte ttation,  the 
former  in  this,  the  latter  in  the  next  veric.  Now  here 
»hjefue,  That  to  prevent  the  former  (in,  the  ravings  of 
unbridled  luft,  our  apoflle  prefcribes  tlie  remedy  which 
God  appoints,  marriage-,  that  is,  the  conjunftion  of  two 
individu.ilperlbns  that  have  freedom. in  choice  and  confent, 
and  have  power  over  themfelves,  not  being  within  the  de- 
grees of  afunitv  orconfanguinity  prohibited, between  whom 
there  refulcs  fuch  an  indillbluble  union,  that  thereby  they 
become  one  flefh  ;  fncl^ni.irriage  he  affirms  to  be  honour- 
able,  and  to  be  fo  efteemcd  in  reg.Trd  of  its  author,  God 
himfelf,  Gen.  ii.  i8.  in  regard  of  the  place,  paradife  ;  in 
regard  of  the  time,  in  man's  innocency  ;  in  regard  of  the 
end  and  ufefulnefs  of  it,  the  continuation  of  the  race  of 
tnankind  ?  thus  it  is  honourable,  and  o(j]i/ht  ro  he  had  in 
honoiT.  The  apoftle  adds,  that  it  is  titO'^  honourable  in  all; 
th.t  is,  among  all  orders,  ranks,  an<l  degrees  of  men  that 
are  called  thereunto;  the  remedy  is  eqn.iUy  provided  i>y 
God  for  all  ;  and  therefore  for'  the  church  of  Rome  to 
deny  it  to  tiieir  clergy,  it  to  ufurp  authority  over  the  con- 
'Jciences  of  men,  and  to  Judge  thcmff  Ives  too  pure  for  an 
inftitutioti  of  their  maker,  which  our  firft  parents  in 
innocency  did  not  think  theinfelves  io»  pure  for.     Learn 


hence,  i.  That  divine  inftitution  is  fuffii lent  to  render  any 
ftate  or  condition  of  life  honourable,  and  confequcntly  th« 
itate  of  marriage.  2.  That  nhichis  honourable  by  divine 
inllitution,  may  be  rendered  abominable  by  the  niifcar- 
riages  of  men.  3.  That  it  is.an  horrid  contempt  ofthe 
authority  of  God,  and  a  bold  ufurpation  over  the  con- 
fciences  of  men,  to  forbid  the  ftate  of  marriage  unto  any, 
which  God  has  matle  honourable  among  them  all.  Next 
to  the  ftate  of  marriage,  the  ajjoflle  adds  the  duty  of  that 
ftate,  th:  bid  uudefiled,  in  oppolition  to  the  defiled  bed  of 
whoremongers  and  adulterers,  and  the  prefervation  of 
marriage-duties  within  their  due  bounds. 

— But  whoremongers  atvi  adulterers  God  will 
judge. 

Having  exhorted  to  conjugal  purity  and  chartity  in  the 
fornter  partof  the  verfe,  headds  3  very  cogent  reafonand 
forcible  motive  of  it  in  the  latter  words,  becaufe  'jjbore- 
mingsrs  and  adulterers  Cod  luill judge ;  that  is,  all  perlbns 
who  in  a  fingle  ftate  of  life  do  know  one  another  rarnallv 
without  a  m»rriage-vow  or  covenant  between  them  ;  if 
both  parties  be  tingle,  their  filthinefsis  called  fornication; 
if  either  oftheinbe  married,  adultery  ;  neither  of  theni 
fliallclcupe  thejngdmenr  of  God  ;  that  i^  teinperal  pu- 
nifhment  in  this  life,  and  eternal  daninatioii  in  the  next. 
Li^arn  hence.  That  whatever  light  thoughts  men  have  of 
the  (in  of  uncleannefs.  yet  wc  are  affuredit  doth  in  its  own 
nature  deferve  eternal  condemnation,  and  fuch  as  live  and 
die  impenitently  in  it,  ihali  certainly  perDi  for  it  ;  and  if  fo, 
then  all  occaljons  of,  and  all  temptations  leading  to  thofe 
fins,  are  to  be  avoided,  as  we  love  our  fouls  ;  for  of  all 
finners,  thofe  who  have  habitually  given  np  themfelves  to 
the  lufts  of  the  Iklh,  are  moil  rarely  and  difficultly  brought 
to  repentance. 

5  Ze^)'«^r  convcrfation  ^fi  without  covetoufncfs  ; 
and  1)0  content  with  fuch  things  as  yc  have.  For  he 
hath  laid,  I  will  never  leave  tliee,  nor  forlake  thee. 
6  So  that  we  may  boldly  lay,  The  Lord  u  my  help- 
er, and  I  will  not  fear  what  man  fhall  do  unto  mo. 

Ch/erve  here,  A  dehortation,  or  negative  precept,  Lit 
your  convrr/ation  be  wthout  covefjufntfj.  V,y  ccni-erfatiin^ 
we  are  firft  to  underlland  the  difpcfttion  ofthe  mind,  then 
the  ac'lions  of  the  life,  both  ought  10  be  hse  from  all  inor- 
dinate love  to,  awd  e  mieavours  after,  mere  of  this  'voi.'d 
than  God  is  pleafed  to  give  unto  us.  By  covetcufrefs,  we 
are  not  to  underlland,  as  if  a  provident  and  prudential  care 
for  the  things  of  this  life  were  forbidden,  or  as  if  all  en- 
deavours to  maintain  our  right  to  what  God  has  "iven  us 
were  unhiuiul;  but  hy.  ccvetoufnefs  is  meant  a'^n  e.iger 
and  nnfatiabie  defire  after,  accompanied  with  reflleis  and 
unwearied  endeavours  for  the  things  of  this  life,  proceed- 
ing  from  an  undue  valuation  of  them,  and  an  inordinate 
love  untti  them.  Learn  hence.  That  as  all  lin  in  grneral, 
Jo  covetoulnefs  in  particular,  is  inconudtntwiih  achriflian 
converfation,  accordiirg  to  ihs  gofpel.  No  fin  at  thiiday 
doth  more  Ifain  t.he  glory  of  chriftianity  than  this  doth.  • 
Alas!  thepro-Tignte  lives  ot  debauched  ft  1  fens,  their  blaf- 

pVmies^a.luhecieSjdriJiikennefs,  and  futh  like,  doiiothJf 
6  M 


lOlO 


HEBREWS. 


Chap,  xiii. 


tUe  mifchiff  to  relig-nn  which  this  fin  do: h,  brcaufe  the 
perfons  guilry  of  it  prcieftd  to  religion,  which  ihe  other 
concern  not  ihemfiUTs  with.  2.  A  pofitive  injun£lion, 
Le  content -with  thtCfthings 'juhkh  ye hax'c.  Ccntentment  is 
a  gracious  difpofition  of  mind,  whereby  the  chriftian  reih 
fati^fied  with  that  portion  of  the  good  things  of  this  life 
which  ilie  wifdom  of  God  afligns  him,  without  complain- 
ing of  the  littlt  which  God  gives  to  him,  or  envying  the 
muth  which  Cod  heftowt  on  others.  Yet  know,  th.it 
contertmert  with  what  we  have,  is  not  inconfidrnt  with, 
Jior  exclufive  of  an  induflrious  diligence,  and  an  honed  and 
moderate  tare  toincreafe  wh.it  we  have,  for  ourfeWes  and 
fjniilie«.  Honeft  induflry  is  the  cntntnand  of  God,  and 
be  has  given  us  fix  days  inTeven  for  the  exercife  of  it ;  but 
it  is  utterly  exclufiveof  all  covetous  dtlires,  of  all  anxious 
cares,  of  all  priding  ourlelves  in,  and  bo.ifling  of,  what 
wc  have  received,  contemning  and  defpifing  others,  a 
vanity  which  men  of  weak  minds  are  only  guilty  of.  3. 
The  argument  to  enforce  the  duty  ;  For  he  hath  fa'id,  I 
viUl  never  leatfe  thee,  r.orf'jrjake  thee.  The  word*  are  a 
promife,  a  proniift-  of  God,  a  promife  of  his  prefence  ai;d 
providence  to  afliire  us  of  both,  and  ihnc  he  will  never 
leave  us.  He  ufes  five  negiiivc?,  I  •.u'dl  not  leave  thee,  I 
will  not,  I  will  not,  1  will  notforfale  thee.  Where  note. 
That  the  veheinency  of  the  expredion  by  the  multiplica- 
tion of  the  negative  particles,  is  both  an  efTed  of  divine 
condefcenlion,  and  gives  the  utniofl  fccurity  of  the  faithof 
believers,  that  God  will  be  prefent  witn  them,  and  com- 
fyrt.ibly  provide  for  them  ;  fothat  the  words  nre  a  ftrong 
re.Tfon  tt>  dehor:  from  covttoufnefs,  and  to  exhort  to  con- 
tentednefs ;  for  having  God  prefent  with  us,  to  take  cnre 
,  of,  and  provide  for  us,  we  have  all  things  in  him,  and  a 
promife  from  hirn.  that  we  fliall  not  want  any  thing  that  is 
good  and  needful  for  us  ;  only  we  muft  allow  GotI  this 
liberty,  and  give  him  ha-e  to  judge  what  is  needful,  and 
when  it  is  needfu'.  4.  That  though  the  foregoing  pro- 
mife is  in-jde  to  J.ifliua,  yet  the  apciUe  applies  it  to  all  be- 
lievers, atid  drjws  comfort  from  it;  W  e  may  boldly  fay , 
'IheLord i<  rny  felper.  Here  wor?,  That  whatfoever  pro- 
mife is  made  in  particular  to  any  one  believer,  if  there  be 
not  fonie  fppcial  r»afon  which  confines  and  tics  it  to  his 
p-rfon,  every  brhever  may  apply  it  to  himftJf.  This 
rrnniife  which  God  mjdepirticularly  to  Jodiuafor  hisfup. 
port,  under  the  great  H.flirulty  in  conquering  the  land  of 
Can.ian,  the  apoitle  here  applies  to  the  cafe  and  ftate  of 
particular  believers  ;  We  may  there  jure  h-iUly  fay ,  dc.  Be- 
lievers h.iving  the  fame  grounds  that  he  had,  may  u'e  the 
J'an)e  confidence  that  he  did,  though  our  circumft.ince5 
and  his  are  not  the  fame.  All  .he  proraifrs  of  Gud'.'i  gra- 
r'ni.js  prelVnce  made  to  the  prophets  and  apoftles  of  old, 
all  believers  may  spply  ro  themfelvesin  their  fuffering  flare. 

Remember  them  which  have  the  rule  over  you, 
v.'ho  have  fpoken  unto  )ou  the  word  of  God: 
vhofe  faith  follow,  coiifidcnng  the  endof  thejrcon- 
vcr'.atiot). 

The  next  duty  recommended  to  ihftn  is  refpefl  to  the 
f^irit'jal  guide',  and  ctcle'jjllical  goveroori,  whom  God 
by  death,  or  pcrlccutiuu  ac  any  time,  removes  from  tbeni, 


and  that  Is  to  preferve  their  memory  frc/h  amongft  them 
as  a  precious  treafurc  ;  Remember  them  that  have  the  rult 
over  you.  Secondly,  To  propound  their  holy  converfation 
to  their  daily  view,  in  a  ci)riltian  imitation  o;  thofe  evan- 
gelical graces,  and  tnoral  virtues,  uhich  were  fo  orient 
and  exemplary  in  their  rulers'  lives.  Learn  hence,  i. 
That  it  ought  to  be  care  of  the  church's  guides  to  fet  be- 
fore their  people,  and  leave  behind  ihetn,  futh  sn  exam- 
ple of  faith  vnd  holinei',  .u  that  it  may  be  the  duty  of  the 
church  to  re mt-mher  thciu,  and  follow  their  example,  s. 
'J  hat  it  is  tite  Handing  duty  of  that  people  v^honi  God  hath 
honoured  with  the  enjoyment  of  a  fpiritual  guide  and  ru- 
ler, perfevermgly  to  follow  their  faith  in  the  foundnefs  of 
it,  and  in  the  Itedfaltiiel's  of  faith,  and  to  imitate  their 
converfation,  by  exemplifying  thofe  evangelical  grace*, 
and  chriftian  virtues,  \»  hich  did  fo  oricnily  fiiine  torch  in 
the  lives  of  their  miniflers. 

8  Jefuj  Chrifl  the  fame  ycflcrday,  and  to-day 
and  for  ever. 

Thefe  wonls  tray  he  un''erftpod  three  ways;  with  re" 
fpc(f>  to  the  perlon  nfChriff,  to  the  oft'ce  of  ChriO,  and  to 
the  doclrine  of  Chrifb.  i.  With  refpcft  to  the  perlim  of 
Chr'ft,  he  is  ncroal  and  immutable  in  every  Hate  of  the 
church,  and  in  every  condition  ot  believers  he  is  the  fame, 
and  always  will  be  the  fame  in  liis  divine  perfon  ;  he  is, 
ever  was,  and  ever  will  be,  all  in  all  unto  his  church.  2. 
He  IS  the  fame ,  yeflerday,  ti-day,  and  fi^r  ever  ;  not  oidv  in 
refpecl  of  his  perfon,  but  in  regard  of  his  oflicc.  The 
virtue  of  the  ltg;il  lacrifice  expired  with  the  offering,  but 
the  precious  ohUtion  of  Chrill  hath  an  everlading  tlScary 
to  obtain  lull  pardon  for  believers  :  liis  blood  is  as  power- 
ful to  propitiate  God,  as  if  it  were  this  day  Ihed  up«in  the 
crofs.  3.  He  is  the  fume.  ^c.  in  regard  of  his  doctrine, 
thatreiMains  unchangcrable  and  irrevocable.  Thegofpel  is 
the  lall  revelation  of  the  niind  of  God,  made  known  by 
Jefus  Chrift,that  eser  v.  ill  he  laid  before  the  world:  Such 
therefore  as  rejeft  him,  and  his  doftrine,  rejetfl  the  laft 
remedy,  the  only  remedy,  and  muft  need^  perilh,  without 
any  probability  of  recovery.  Learn  from  the  whole.  Thai 
our  I.ord  Jefu-.  Chrift  was,  from  the  beginning  of  the 
world  the  unniutahie  ot-j' ft  of  his  church's  faith,  ard  the 
confiderjt'on  of  J-fus  Chrift  in  his  eternity,  immutabili- 
ty, and  iudeficiency  in  hi*  po^^er,ashe  is  alsr  ays  the  fame, 
is  the  great  encouragement  of  believers  in  the  proftifiorj 
of  their  faith,  and  a  mighty  fupport  under  all  the  d:fiicul- 
ties  they  meet  with  upon  the  account  thereof. 

0  Tit  not  carried  about  with  divers  and  Arange 
doQrines. 

There  is  an  inference  in  thefe  words,  from  what  was 
ifferted  in  the  former,  concerning  the  immutability  of 
Chrift,  and  his  doi'frine  ;  namely,  thus  ;  Seeing  th.it  the 
do(flrine  of  Chnft  taught  by  the  apoiHes  is  as  Chrift 
hinifelf,  the  fame  ye  fur  day ,  today,  find  jor  ever ,  therefore 
the  apoftle  dehorts  them  from  being  carried  aAoJ^f  •.y/VA 
dvers  and Jlrunge  d'jfly'mis  ;  that  is, in  Ciort,  the  dotlrines 
t'fdioie  th^t  miiigl'd  Jiiif.iiiin  and  chriftianity  together,  by 
cleavii.g  to  the  legal  i.li'erviti«n.  A»/e  here,  1  benatureot 
the  faL'e  du6lrii;es,  and  \th4t   tflicaey  the)  have  u]'i.d  the 

ininds 


LKAP.    XI  11. 


HEBREWS. 


.1011 


minds  of  men;  ia  themfetvet  they  are  light  and  vain  like 
the  wind,  tolFing  men  up  and  down  as  ihe  wind  and  the 
waves  do  the  (hip  that  wants  ballad,  turning  them  out  of 
their  courfe,  and  endangering  their  dsftrudlion  ;  therefore 
fays  the  apoftle.  Take  heed  that  ye  be  not  carried  about ,  &c. 

— For  it  is  2.  good  thing  that  thy  heart  be  efta- 
blifhcd  with  grace,  not  with  meats,  which  have  not 
profited  them  that  have  been  occupied  therein. 

By  meats,  here,  underftand  difputes  and  conrroverfies 
aboac  the  difference  of  meats  :  By  ^r/jcf,  underdand  the 
doftrineof  thegofpel,  and  the  fanflifying  grace  of  the  Holy 
Spirit,  which  fixes  and  efiablifhes  the  heart,  and  keeps  the 
chriftian  fleady  and  ftedfaft.  Learn  hence.  That  it  is  far 
better  to  have  the  heart  filled  with  divine  grace,  than  the 
head  with  difputes  and  controverfies  in  religion  :  h  is  good 
that  the  heart  be  eftablijhed  with  grace,  and  not  with  meats. 
The  reafon  is  added,  They  h.ive  not  profited  them  that  are 
occupiedtherein  .•  that  is,  toobierve  the  doftrine  concerning 
a  religious  diftinttion  of  meats,  fince  the  golpel  has  been 
entertained,  is  altogether  unprofitable  and  unavailable  : 
yea,  meats  of  themf-Ives  profited  not  thole  who  obferved 
them,  even  whilft  the  inftitutivins  concerning  them  were 
in  force.  Learn  hence,  That  thofe  whj  decline  from  the 
grace  of  God,  as  the  only  mean  to  eftablifli  their  hearts 
in  peace  with  him,  do  labour  in  that  whereby  they  (hall 
receive  no  advantage. 

13  We  have  an  altar  whereof  they  have  no  right 
"''^o  eat  which  lerve  the  tabernacle. 

Thefe  words  are  brought  in  as  a  farther  reafon  why  the 
chriftian  Hebrews  fhould  not  return  to  JudailVn,  or  any 
other  doctrine  dHFerent  from  the  gclpel  of  Chrili  ;  IVe 
chrillians,  fays  the  apoftle,  have  an  altar  ;  that  is,  a  facri- 
fice,  a  prieft  offered  upon,  and  fanftified  by,  the  altar  of  the 
crofs.  Note  here.  That  the  church  of  Chrift  under  the 
New  Teftament  has  its  altar,as  well  as  the  OldTeltamcnt 
difpenfation  had  theirs.  The  altar  which  we  have  isChrift, 
alone,  and  his  facrifice  ;  for  he  was  both  prieli,  alrar,  and 
facrifice,  all  himCelf,  and  ftill  continueth  fo  to  be.  2.  That 
this  altar  is  every  way  fnfScient  in  itfelf  for  the  ends  of  an 
altar  ;  and  therefore  the  introdudion  of  any  other  facrifice 
requiring  a  material  altar,  is  derogatory  to  the  facrifice  of 
Chrift,  and  exclulivcof  him  from  being  an  altar.  Obferve 
next.  The  perfons  excluded  from  having  any  right  unto, 
or  expcftaiion  of  benefit  by,  this  altar,  namtly,  fuch  as 
ftrve  the  tabernacle  ;  that  is,  fuch  as  cleave  ftill  to  the  wor- 
fliip  appointed  for  the  Jewifh  tabernacle,  and  adhere  to  the 
Mofaical  obfervatton.  They  h.ive  no  right  to  this  altar 
by  any  divine  inftitution,  no  rij^ht  by  virtue  of  their  office, 
and  relation  to  the  tabernacle.  Learn  hence,  That  all 
privileges  of  what  nature  foever,  witiiout  a  participation 
of  Chrilt ,  as  the  altar  and  facrifice  of  his  church,  are  no 
advantage  to  fhcni  that  enjoy  them. 

1 1  For  the  bodies  of  thofe  bcafls,  whofe  blood  is 
brought  into  ;.lv,  lancluary  by  the  higli  prieft  forhns 
are  burned  witiout  the  camp.  12  Wherefore  Jefus 
tlfo,  that  he  ni.^_;ht  finclify  the  people  with  his  own 
blood,  faffcrcd  without  the  gate.  13  Let  us  goforth 


therefore  unto  him   without  the  camp,  bearing  his 
reproach. 

As  if  the  apoftle  had  faid,  "As  the  beafts  (lain  for  atone- 
ment, whofe  blood  was  brought    into  the  fanftuary,  wer* 
not  to  be  eaten  by  the  prielt,  but  burnt  without  the  bininds 
of  the  campof  Il"r.icl  ;  in  like  manner,  Chrift,  when  he  was 
to  be  offered  up,  to  fanftify  thepeople  with  his  own  blood, 
went  without  the  gates  of  Jerufalem  to  fuffer  ;  fignifying, 
that  as  they  rejeded    him  as  unworthy  to  live  with  them, 
fo  he  departed  from  them,  and  their  political  and  leg il  (tare. 
Accordmgly,  Let  us  go  forth    unto  him  v/ithout  the  camp  : 
that  is,  let  us  go  unto  him  from  the  Jewidi  ftate  and  cere- 
monial law,  bearing  his  reproach  of  the  crofs,  which  muft 
be  expefted  by   us.     Obferve   here,  That  Jefus  Chriff  in 
his  offering  did  offer  himfclf  unto  Gcd  ;  That  the  end  of 
his  offering  was  to  famfbify  the  people  :   This  he  defigned, 
and  this  he  accuinplifhed  by    his  own  blood,  fo  called  em- 
phatically, partly  in  oppolition    to  the  facrifice  of  the  high 
prieft,    which    was  the  blood  of   bulls  and  not  their  &'a;»; ; 
and  partly  to  teftify  what  our  faaclification  coft  Chrift,  even 
h;s  o'ji.i  blood.     C'^/erw  farther,  The  circumftance  of  place 
where  our  Lord  fnffered,  it  was  luithyut  the  gale  of  the  city 
of  Jerufalem  ;   intimating,  that  he  had  now  finally  left  the 
city  and  church  of  the  Jews,  and  accordmgly  he  denoim- 
ced  their  deftruftiim  as  he  went  outof  the  gate,  Lukexxiii. 
23,  29,  30.      And  by  thus  turning  his  back  upon  the  tem- 
ple, he  plainly  fliewed.ihat  he  had  now   put  an  end  to   all 
facrificing  in  the  temple,  as  unto  divine  acceptation  ;  and. by 
going  out  of  the  gate,    he  declared    that  his  facrifice,  and 
the    benefits  of  it,  were  not  included    in  the  church  of  the 
Jews,  bu:  equally  extended  unto  the  whole  world;  and  by 
going  out  of  the  city  as  a  malefador,  and  dying  an  accur- 
fed  death,  he  pUinly  declared  that  he  died  a  (in  oft'ering  ; 
that  his  death  was  a  puniftiment  for   fin.     Ohferx>e  laftly. 
Our  duty  to  go  forth  to  him  without  the  camp;   this  im- 
plies a  relmquifhing  of  all  the  privileges  of  the  temple  and 
city.    1. .  A  turningour  backs  eternally  upon  all  Jewi(h  ob- 
fervations.   2.    An  acceptance  of  the  merit  of  his  facrifice. 
3.    The  owning  of  Clirill  under  all  that  reproach  and  con- 
tempt that  was  ca(l  upon  him  in    his  fulfering  without  the 
gate,  and  not  being  alhamed    of  his  crofs.   4.    In  our  con- 
formity to  him  in  felf  denial  and  I'uffcring  ;   all  which  are 
comprized  in  this  apoftolica!  exhortation,  Lf/  us  go  forth  to 
him  without    the  camp,   bearing    his  reproach.      1  he  fum  is 
this,  ••  Tint  we  muft  leave    all  to  go  forth  to  a  crucified 
Saviour  ;  and  if  we    refolve  fo  to  do,  we  muft  cxped  and 
prepare  to  meet  with  all  forts  of  reproaches.'' 

14  For  here  have  we  ho  continuing  city,  but  we 
feek  one  to  cotne. 

Thrfe    ^\  ords  may  be  confidcred  either  relat  vely  or  ah. 
folutely  :   ConfiJer   them   with  rtUt  on   to  chcir  cement 
and  iheii  feiife  is  this-   "  How  clicaifulJy  ought  belifvcr.'- 
accordingto  the  advice  in  the  foregoing  \eife,  togofcrih  to 
ChriJ}  '.uithout   the  camp,  bearing   his  nproach,  when  they 
cuniider  their  prefent  ilatc  and  eondiiion,  thai  they  have  no 
city  here  below,  that  was  now  the  feat  of  divine  worlhip^ 
wh'  reunto  it  was  confined,   as  the  Je«-s  didat  Jerulakm 
before  the   abohlhniet   cf  their  ceiemonial  wcrfljip  •    hut 
6  M  2  they 


1012 


HE  BREW  S. 


Chap. 


Xlll. 


//).•)'  A'i"*  onf  ti  e»me,  even  the  heavenly  Jerufalem,  where 
t'leylhull  woi-lhrp  G  )tl  in  his  temple  (l.iy  and  niglu  i"  Con- 
(i  !ir  ths  words  alilolutely  in  iliniifelves,  and  two  thinqs 
le^iin  10  be  intended  and  defigned  by  them.  i.  That  our 
to:iJiiiiiii  in  this  woHd  is  very  uncertain  and  iinfettled, -a;? 
h.n-' rt'j  continti'iiig  city  here.  2.  It  implies  a  tendencciicy 
to  a  future  fetiling,  and  the  h.ipes  and  cxpciftitions  we 
hive  of  a  happier  condition,  into  whicli  we  fliall  enter 
when  we  go  out  of  this  world.  Learn  hence,  i  That  the 
world  never  did,  nor  ever  *iil,  give  a  fl.ite  of  fatisfac- 
tory  red  unto  believers  ;  it  will  not  afford  them  a  city  of 
rclt,  hardly  a  place  of  refuse  ;  they  inuil  therefore  ariCe 
ami  depart,  tor  this  is  not  their  reft.  a.  That  as  God 
has  prepared  a  city  of  reft  tor  believers,  fo  it  is  their  duty 
to  fetk  and  fecure  it,  and  continutlly  endeavour  the  at- 
tainment of  it,  in  the  way  of  his  own  appointment. 

ir,  By  him  therefore  let  us  offer  the  faCrifice  of 
praife  to  God  continually,  that  is,  the  fruit  oi  our 
lips,  giving  thinks  to  his  name.  16  But  to  do 
good,  and  to  commiuiicate,  forget  not :  For  with 
fuch  facrificcs  God  is  well-p leafed. 

Our  apoftle  havinji,  at  the  tenth  verle,  declared,  that  we 
chriftians  have  an  altar,  to  wit,  Jefus  Chrift  ;  -here  we  are 
directed  tooftl-r  a  facntict,  without  which  an  altar  is  of  no 
ufe  :   By  him  Irt  us  offer  a  fiicrifice   if  praife    to  Cod  conti- 
nually.    Where  note,  i.  Chriilians  are  to  offer  a  facrifice 
to  God,  and  to  none  but  God  ;  notreaturej  angel  or  fai-.ir, 
has  any  part  in  it  :   Praife  them  we  may,  but  offer  a  fdcri- 
tice  of  prayer  or  praife  to  them  we  may  not.   2.    That  the 
chiiftians    (acritice,   which  he   preCenis   to  God.  and  none 
but  him,  is  not  propitiatory    but  gratulaiory,  a  facrilice  of 
praife.      We  pretend  to  no  expiation  of  (in,  we  owe  that 
to  a  better    facrifice.      What    we  offer  is  the  fruit  of  our 
lips,  not  the  fruit  of  our  fields,  or  of  our  flocks,  but  of  fuch 
lips  as  confefs  to  his  name.      3.   The    time  when,  and  tiie 
perron  by  whom  this  facrifice    of  praife  is  to  be  offered  to 
GoJ,  and  that  is  continually,  coiilhntly ,  mornin;;  and  even- 
ing ;   not    puttinir  Aliiiigluy   God  off  with  lefs  under  the 
gol'pel,  than  the  Jews  offered  him  under    the  law,  which 
was   the   morning  and  evening  facritice  :  And  all  this  by 
Chrift  ;   IJy  hiif  let  us  'iffer,    by  him  who  is  our  peace  may 
we  lind  accefs.      It  is  his  merit  and  mediation  that  crowns 
our  lacrifices  and   obtains  acceptance  for  it.      4.   Another 
facrilice  efpecially  recommended  to  our  care,  asexceeJiitg 
acceptable  and  well  pleadngunto  God,  and  that  is  the  fa- 
crifice of  alnifgiving,  beneficence  and  bounty,  doing  .ill  the 
good  we  can,  and   communicating   to  the  relief  of  fuch  as 
want  ;     but  to  do  good,  &c.        As   if  the   apoftle  had  laid, 
"  Take  heed  you  do  not  put  God  off  with  the  fruit  of 
your  lips,  the  prayersand  praifes  whi..hcoft  you  little,  but 
now  he  calls  for  the  labour  of  your    hinds,  and  for  a  part 
to  be  given  10  hnn    iu  his  poor    members,  of  what  he  has 
given  to  you  ;   therefore  be  fore  you  forget  not  to  do  good 
and  comtnunicatc,  fur  with/'uch/'aerifcej  Godiswellplei>/ed, 
witli  none  better  pleafed  ilian  this,  pleafed  with  none  with- 
out tlii5  :"    Iniiantiiig,  1.  That  it  isdnngerous  to  the  fouls 
of  men,  when  attendance  untooneduty  is  abufed,  tocoun- 
tct,a  ice  the  negleft  of  others  ;   when    men  give  God  daily 
a  lacnfice  cf  prayer  and  praife,  but  with-hold  from  hiai  in 


his  members  the  facrifice  of  almfgiving  ;  thry  give  hi?w 
the  fruit  of  their  lip«,  which  coft  them  nothmg;  but  toiio 
god  and  communicate,  which  will  coft  them  fomething, 
this  they  forget.  2.  That  fuch  works  and  duties  as  are 
peculiarly  ufeful  to  men,  are  peculiarly  acct-piablc  unto 
God  :   With  fuch  fdcrijices  Ccd  is  well  pleafed. 

17  Obey  them  that  have  the  rule  ovcryou,  and 
fubniit  yourfelves.  For  they  watch  for  your  louls, 
as  they  that  muft  give  account :  That  they  may  do 
it  with  joy,  and  not  with  grief;  for  that  n  unprofit- 
able for  you. 

Two  things  are  here  obfervable  .  i.  The  minifter's  duty 
towards  his  people.     2.    The  people's   duty  towards  their 
minifters.      In  the  former,  «o<f,   1.   The  duty  required, /a 
rule,  to  -Match:    God  makes  the  bilhopt  and  piftjrs  of  his 
church    here    guiding  rulers  in  church-affairs;   ihcy  rule 
not  with  rigour,  but  with  lenity  and  benignity  ;  they  watch 
over  them,    that    they  may  guide  and  lead  them  \\\i\\  ra- 
tional guidance  and  conduft.      2.   The  fuhjecl  of  this  rul- 
ing po\\er  and  authority,  it  is  not  over  their  eftates,  but    ■ 
their  perfons,  particularly  and  principally  their  fouls.  They  fl 
lua'chfor  your  ftiuls  ;  as   Jacob  watched  over  Laban's  To 
do   the  minifters   watch  over   Chrift'i  flock,    by  day  and 
night.      3.   'J  he  great  engagement  and  obligation  that  lies 
upon  them  thus  to  rulg,  and  thus  to  -ujatch;  they  muff  give 
an  account   that  is,   of  thpir  work  and  clfice,  of  their  duty 
and  difcharge  ;  there  is  a  great  (hfpherd,  a  chief  flicpherd, 
as  Chrift  is  called  the   prince  of  ihepherds,    to    whom  all 
inferior  fliepherds  iiiuft  give  an  account  of  their  office,  of 
their  work,  and    of  the    (lock  committed   to  their  charge. 
4.      The  different  accounts  that    will  be  given  by  the  mi- 
nifters of  God  at  the  great  day,  fome  with  joy,  others  with 
grief.     It  is  matter  of  the  gieatcftjoy  to  us  when  we  find 
fouls  thriving  under  our  miniftiy,  and  bleffingGod  for  the 
benefit  they  find  by  it  ;  but  on  the  other  hand,  the  fadnefs 
of  our  hearts  under  the  barrennefsand  unpiofitablenelsof 
many  under  our  minifterial  labours,  is  not  eaiily  to  be  e.K- 
preffed.      O  God  ;  with  what  lighing,  with  what  groaning, 
with  vshat  inward  hfavinefs   and  mourning,  our  accounts 
unto  Chrilt   are  no  v  given   and  accompanied,   thou  only 
knoweft,  and  w  It  make  maiiifeft  at  the  great  day.   Ohftrye, 
1.   The  people'^  duty  declared  with  reference  to  their  Ipi- 
ritual  guides  and  rulers,  and  that  is,  to  cify //'fm,  and  lub- 
mit  themfelves  ;   Ohty  them    that  rule   'yver  you,  and  fuhnfit 
yt.urfelvfs  :   obey  their  dodrinc,  and  fubniii  to  their  diici- 
pline,  but   neither  with  a  blinJand    implicit  obedience: 
Obey    their  doctrine,   teaching  you  all  things  luhatfoever 
ChtiJ}  has  commanded  them;  and  lubmitto  their  rule  whilft 
it  is  exercifed  is  the  name  of  Chnft,  and  according  to  hit 
inftitution.      Leflrn  hence,    i .  That  the  Lord  Jefus  Chrift, 
as  luprcme  Head  of  his  church,  has  orderrd  and  ordained 
that  there  ftiall  be  officers  of  his  church,  toguide  and  teach, 
to  rule  and  watch  over  it  to  the  end  of  the  world.  2.  1  hai 
the  due  obedience  of   the  church  in  all  its  members  unto 
the  rulers  of  it,  in  the   difcharge    of  their  office  and  duty, 
is  the  beft  mean  of   its  edification,    and  an  happy  caule  u' 
order  and  peace  in  the  whole  body  :  Obey  them,  &c. 

i8  Pray  for  us.     For  we  truftwe  have  a  good 

confcicnce, 


Cha"p.  xiii. 


HEBREWS. 


1013 


ronfcience.in  all  things  willing  to  live  honeftly.  ig 
But  I  bcfcech  you  ttie  rather  to  do  this,  that  I  may 
be  reflored  to  you  the  fooner. 

In  thefc  words,  oh/c-rv,  1 .  A  requeft  mndeby  theapof- 
tle  to  thefc  Hebrews  tor  |)rayer  ;  prayjorus  :  The  prayers 
of  thj  me^neft  Tiints  may  be  ufeful  to  the  greatert  ipoftles, 
hotli  with  refpeifl  to  iheir  perlons,  and  the  difcharge  of 
their  office.  2.  The  ground  which  gave  him  confidence 
to  aik  their  prayers,  and  ailurance  that  he  /liould  receive 
them  ;  'Me  irufi  v)e  have  a  good  conCcience  in  all  thingr. 
Behold  here  with  what  modelly  and  humility  the  apoltle 
fpeaks  of  himfelf,  even  in  things  of  which  he  had  the 
higheft  and  tuileft  aflura"ce  -,  vje  trtip  we  have  agodcon- 
Jclence  in  all  thinos.  Que//.  What  is  a  good  conlcience? 
Anfvj.  A  good  confcience  is  a  confcience  enlightened  by 
the  word  of  God,  a  confcience  awakened  by  the  bpirit  of 
G^d,  a  confcience  purified  and  pacified  by  the  blood  of 
Chrift,  a  confcience  univerfally  tender  of  all  God's  com- 
mands. Ohfcrvf  3.  The  teftimony  giren  of  his  having  a 
good  confcience,  -Milling  in  all  things  to  live  bone/fly  ;  are- 
folution  and  will,  accompanied  with  con(tant  endeavours 
to  live  honeCtly,  is  .i  fruit  and  evidence  of  a  g'>od  confci- 
ence; the  word  w/Z/iw^ denotes  readinefs,  refolution,  and 
endeavour.  4,  How  he  prefTes  for  an  intereft  in  their 
paayers,  with  refpecl  to  his  prefent  circumftances.  nnd  his 
dcfign  of  coming  to  them  ;  I  hefcech  you  the  rather  to  do  this, 
that  1  may  he  repcred  to  you  the  fooner. 

20  Now  the  God  of  peace,  that  brought  again 
from  the  dead  our  Lord  Jehis,  that  great  fhepherd 
of  the  flijpp,  through  the  blood  of  the  everlalling 
covenant,  21  Make  you  perfe6t  in  every  good 
work  to  do  his  will,  working  in  you  that  which  is 
well-pleafing  in  his  fight,  through  Jefus  Chrifl :  to 
whom  be  glory  for  ever  and  ever.     Amen. 

Our  apolUe  having  in  the  former  verfe  defired  their 
prayers  for  him,  in  this  verfe  he  adds  thereunto  his  own 
prayer  for  them,  a  moft  glorious  and  excellent  prayer, en- 
clofmg  the  whole  myftery  of  divine  grace  in  its  original, and 
the  way  of  its  communication  by  Jefus  Chrift,  a  prayer 
evidently  proceedmg  from  a  fpirit  full  of  faith  and  love. 
Ohferve  here,  i.  The  title  afligned  and  given  to  God,  The 
Cod  of  peace.  But  why  the  God  of  peace, rather  than  the 
God  of  power,  or  the  God  ofgr.ice,  or  the  God  of  glory? 
Becaufe  the  divine  power  was  not  put  forth  in  raifing  Chrift 
from  the  dead  until  God  was  pacified  :  Juftice  incenfed 
expoi'ed  him  to  death  ;  but  juftice  appeafed  freed  him  from 
the  dead  2-  The  titles  atiigued  and  given  to  Chrift,  and 
they  feem  to  exprcfs  his  threefold  office,  of  a  pro))het,  in 
hat  he  ftiies  liimfcif  the  great /h'pherd  of  the  jheep  ;  of  a 
priert,  that  he  is  faid  to  be  brought  again  from  the  dead,  by 
the  blood  nfthe  everlafling  covenant  \  and  of  a  king,  in  that 
heisllyled  our  Lord  Jefus  C.hrifi .  Note,  Chrift  is  a  fhep- 
herd,that  great  Ihepherd  cf  the  flieep;  a  niepherd,becau(e 
as  a  Ihepherd  he  rules  and  governs  his  people,  as  a  fhep- 


herd he  leads  them  by  his  hearenly  doclrinc  and  inftruc- 
tive  example,  as  a  fliepherd  feeds  them  wiih  his  word, yea, 
•with  his  precious  body  and  blood  ;  he  is  ftiled  nox  the  but 
that  fhepherd,  namely,  that  was  promifed  of  old,  the  ob- 
ject and  the  hope  of  the  church  from  the  beginning  ;  and 
that  great  fhepherd,  becaufe  great  in  his  perfon,  great  in 
his  power, great  in  his  undertaking, great  in  his  glory  and 
exaltation,  above  the  whole  crea.tion  ;  and  the  great fiep- 
herd  of  the  fheep,  becaufe  they  .ire  his  own,  a  little  flock  in 
the  midft  of  wolves,  which  could  never  be  prcferved,were 
it  not  by  the  power  and  care  of  thh  great Jhepherd.  Ghfirve, 
3.  The  work  afTigned  to  God  as  a  God  of  peace, he  h  rofght 
again  from  the  dead  our  Lord  Jefus  Chriff.  Chrift  is  faid 
to  raife  hmifelfin  regard  of  immediate  efficiency,  hut  God 
the  Father  is  faid  to  raife  him  in  regard  of  fovereign  au- 
thority. God  the  Father,to  whofe  juflice  the  debt  was 
due,  by  letting  Chrift  out  of  the  prifon  of  the  grave,  ac- 
knowledged himfelf  fa  tisfied  ;  the  God  of  peace, to  evidence 
that  peace  was  now  perfeftly  made,  brought  Chrift  again 
from  the  dead.  But  how  did  he  do  this  ?  It  is  anf.vercd 
by  the  hhodoftbe  everlafling  covenant,  that  is,  by  the  blood 
of  Chrift  liimfelf,  which  ratified  and  confirmed  the  cove- 
nant. 4.  The  things  prayed  for,  i.  Perfedion  in  every 
good  work  to  do  the  will  of  God  ;  it  is  not  an  abfolutc 
perfeftion  that  is  here  intended,  but  a  readinefs  to  every 
good  work  or  duty  of  obedience.  2.  Ta  work  in  them  that 
■which  is  -M.ll-pleajiag  in  his  fight  ;  by  this  underftand  the 
aftusl  gracious  performance  of  every  known  duty.  Note, 
That  the  efficacy  and  aiflual  efficiency  of  divine  grace,  in 
and  unto  every  ad  of  obedience  and  duty,  is  here  prayed 
for,  and  relied  upon.  Ohferve  laftly,  A  doxology,  or  af- 
criptionof  all  glory  to  Chrift,  to  whom  be  glory,  Sec.  AH 
grace  is  from  him,  and  tlierefore  all  glory  to  be  afcribed 
to  him  :  The  whole  difpenfation  of  grace  will  iduc  in  the 
eternal  glory  of  Jefut  Chrift. 

2  2  And  I  befeech  you,  brethren, fuffer  the  word 
of  exhortation  ;  for  I  have  written  a  letter  unto  you 
in  few  words.  23  Know  ye  that  owr  brother  Timo- 
thy is  fet  at  liberty  ;  with  whom.if  hecomefhortly, 
I  will  fee  you.  24  Salute  all  them  that  have  the 
rule  over  you,  and  all  the  faints,  They  of  Italy 
falute  you.      25  Grace  be  with  you  all.     Amen. 

Our  apoftle  had  fliut  up  and  clofed  his  epiftle  before;  he 
adds  thefe  verfes  by  way  of  poftfcript  :  Now  he  begs  of 
them  kindly  to  accept,  and  wifely  to  improve  the  exhorta- 
tions given  them  in  his  epiftle,  wherein  he  had  handled 
many  weighty  matters  in  few  words.  He  lets  them  know 
that  Timothy  was  fet  at  liberty,  and  probably  gone  forth 
to  preach  the  gofpel,with  whom, if  he  returned  fhortly,he 
hoped  to  come  unto  then),  being  delirous  to  fee  them  : 
And  thus,  with  falutations  to  them  in  general,  ai>d  to 
church-governors  in  particular,  both  from  liimfelf  aiidthe 
Chriftians  in  Italy  he  wiflies  them  an  increafe  of  all  grace, 
and  an  abundant  fenfe  of  the  love  and  favour  of  God  in 
Chrift  ;  faying,  Grace  betuithyou  all.     Amen. 

THE 


T  n  s 


GENERAL     EPISTLE 


o  r 


St. 


AMES. 


The  fpi/i/e  of  St.  James,  togdlur  with  the  fix  following  epijlks,  have  goJie  under  the  name  of  catholic  epijlksfor  many  ages, 
bccaafe,  fjy  fome,  tliey  were  mtn)rilten  to  a  particular  city  orcowiitry,  as  mofl  of  St.  Paul's  ep'flles  were,  hu  to  all  the 
Chri/l  an  Jews  abroad  dfperfed  intofcvcral  countries  throughout  the  world,  wliofe  fuffering  condition  rendered  the  con- 
folation  which  this  epjlle  affords  very  needful  and  neceffary,  as  being  greatly  fupporting.  The  author  and  penman  of 
it  W(Zi  St.  James,  commjiily called  James  the  Lefs,  andour  Lord's  brHher,  thefon  of  Alphcus.  flyled afo  James  the  Jifl, 
and  bifli'yp  of  Jerufalcm  ;  confeqiiently  its  authority  cannot  reafontibly  be  queflioned.  The  dcfign  of  thtepflle  is.frfi,  io 
eJlahUpi  the  Chriflian  Jews  in  a  well  ordered  religimis  courfe  of  life,  and  to  fortify  than  agaiii/l  fuffering  from  the  iin- 
bclteving  Jews  :  Secondly,  to  correU  a  pernicious  error  about  the  fuffciency  of  a  naked  faith,  and  empty  profeffum  with- 
out praHice,  &c.  xvhich  fprungfrom  a  mifunde-'flanding  andabufe  of  the  xuay  of jvflf cation  by  faith :  The  4^gn  of  St. 
Pu'il  in  ep.  Rom.  (of  which  rue  have  the  fame  in  A&.<..  iv.  12.)  was  fo  mamfcfi  that  Chrijl  was  the  only  one,  and 
Ch'iftianily  the  only  way,  to  fet  us  criminals  clear  with  God,  fo  as  to  bring  us  to  himflf  m  gloyy.  And  St.  James 
fhews  us,  that  it  is  wt  tfie  bare  belief  and  profeffim  of  the  Chnflian  faith,  but  the  power  and  praBical  improvement  of 
it,  tluit  mifl  make  or  render  itfaving  to  us. 


CHAP.     I. 

JAMES,  a  fervant  of  God,  and  of  the  Lord  Jefus 
Chrifl,  to  the  twelve  tribes  which  are  fcattcred 
abroad,  greeting, 

Ohprve  here,  i.  The  author  and  penman  of  this  epiftle 
."♦rfcrlbed  by  his  name,  Jaaies  ;  by  bis  office,  a  frrv-int  of 
GoJ,  titJ  of  thi  L'!td  j'/u:  Chr'-(l ;  that  is,  by  fp^cial  office 
as  a  difpenfer  of  his  gofpel.  It  is  the  higiieJl  honour  that 
can  he  conferred  uponthe  grcateft  per(on,tobe  the  fervant 
•)f  Chrift,  efpccially  in  the  quality  of  anambjfTndor.  tS'ote 
tilfo,  How  St  James  ftyles  hinfelf  the  lervant  of  GoJ, and 
of  the  Lord  Jefus  Chrifl.  Some  read  the  words  conj^iined 
oiherj  disjoined  ;  conj  )ined  thus,7^''»'i',  a  fervant  of  J  eT"' 
Chrifi,  vjho  is  God  and  l.ird,  ami  thui  the  fathers  urgfd 
this  te\t  agiinfl  the  Arians  ;  to  prove  the  divinity  and 
godhead  of  Chrifl  ;  others  read  ilie  words  disj)infd,  thus 
jfame!  a  frrvtiDt  0/  Gid,  and  of  tht  L,'d  f^ii't  Ckrif}. 
Tiiis  httcr  reading  feems  nioft  natur<<l,  and  lefs  drained, 
and  afF.)rdb  an  argument  for  proving  th<;  divinity  of.Chrift 
no  lefs  vvei;thiy  tbiti  the  former;  for  as  the  Fat  her  is  Lord 
as  well  as  jefus  Chrifl,  fo  jefus  Chrift  is  God  as  well  as 


the  FathT,  and  God  will  have  all  to  honour  the  Son  a» 
thev  honour  the  Father.  2.  The  peri'uns  to  whom  this 
epiftle  is  directed,  to  the  tiudv:  Irilies /'ratlertd  ahrciid,  that 
is,  to  fnchaiid  fo  many  of  the  Jeivs  as  uere  convened  to 
chriftianity,  and  v\  ere  now  dilperfed  and  fcattered  into 
feveral  countries  and  nations:  tothem  is  St.  James  excited 
and  moved  by  God  to  write  and  direct  this  excellent  epif- 
tle.  Here  rtf/e,  by  the  way,  thefe  three  things:  i. 
That  God's  own  people  in  general  may  be  difperlcd  and 
driven  abroad  from  their  countries  and  habitations  ;  it 
is  no  new  thing  to  lufftr  in  this  kind,  Heb.  xi.  38.  thofc, 
of  whom  the  world  was  not  worthy, wandered  in  defirtsand 
niotmtains,  woods  and  caves.  2.  The  feverity  of  God  to- 
wards tht  people  of  the  Jews,  inpariicnlarthey  were  a  (in- 
ning people, a linful  people,  wearyof  God,  lickof  his  wor- 
ftip, revere  to  hi^  Son  :  and  God  grews  lick  and  weary  of 
them,  an<i  according  to  his  threatening, Dent,  xxviii.  64. 
icattered  th';in  from  one  end  of  the  eariliunto  the  oilier, 
among  all  people.  Lord!  ho  \.v  dangerous  and  un'ifeit  is  to  tell 
upon,  and  glory  in  our  outward  privileges  !  None  had 
more,  none  had  greater  privileges  than  the  jews,  yet  for 
their  (ins  the  l.'nd  fpewcd  them  out,  and  God  difperled 
ihein,  and    made  thcui  an  hilfing  and  a  bye-word  among 

the 


Chap,  xin. 


St.    jam  E-S. 


1105 


the  nations.  5.  The  tcndernefs  of  God's  love  and  care 
tovi'ards  the  faithful  ainongrt  them  in  and  under  this  dif- 
perfion,  he  ftirreth  up  St.  janjes  to  write  to  the  fcattered 
iriocs,  and  to  apply  feafonable  ccniforts  to  them, and  to  ail 
chriflia-ns  with  them  in  their  fufFcfring  ftite,  which  accord- 
ingly he  dees  thronghout  this  whole  epiftle. 

2  My  brethren,  courit  it  all  joy  when  ye  fall  into 
divers  temptations  ;  3  Knowini^  thh,  that  the  trying 
of  your  faith  workcth  patience.  4  B'U  let  p  \tiencc 
have/^fr  pcrfefcl:  work,  that  ye  may  be  pertccl  and 
entire  wanting  nothing.  _ 

Oar  apoftli's  defign  in  this  epiCHe  hcing  to  fupport  the 
believing  Jevis  under  their  great  iutFerir^a  tor  theca.i!;;  of 

s  chriftunity,he  finl  acquaints  thein  '.viththc  nature  ot  thofe 
fulTerings  which  ihey  mif;ht  exptiTtto  f.dl  under  for  the 
fatne  ;  he  calls  ihcm  teinptaticns,\hzi  is,  trials,  tlev  arc 
correding  iri.ls  for  fin,  and  thcv  areexperiinental  trial;,  of 
the  truth  of  grace,  and  ot  theflrengih  ot  grace  ;  the  af- 
fl  ftioni  of  Gud'i  ciiildren  are  trials  calligatory,  probatory 
trials.  Notf  2.  The  advice  given  in  thel'e  trial*,  to  count 
it  jiiy,  all  joy,  when  they  fall  into  temptations,  yea,  into  di- 
vers temptations  ;  not  ihat  afflclions  .*re  in  thetnfelves  joy. 
ous,  the  temptation  or  trial  is  not  inatterofjoy,  but  of  for- 
row  and  heavinefs  coniidered  initfelf,  hutbccaiife  of  their 
good  effect;  and  fweet  fruits,  in  proving  our  faith,  and  in- 
creafing  our  patience  ;  but  niaik,  he  fayf,  when  ye  fali  In- 

'  to  tewplation  ;  not  when  ye  run  yourfelves  into  them,  or 
draw  ther.i  ',;pon  yoUifclves  ;  we  loofe  the  comfort  of  our 
fufferings,  s\hen,  either  by  guilt  or  by  imprudence,  we 
bring  theni^pon  (lurfelvcs.  Here  note,  '1  h.it  triaK,  how 
evil  and  a.^Hictive  foever  in  theml'e!ves,and  in  their  own  na- 
ture, yet  adininiiler  occalion  of  great  joy  to  fincere  chnf- 
tians,  Rorn.  v.  3.  If'e  fliry  in  tribulations .•  it  denotes 
the  higheft  joy,  even  to  exultation  and  raviJlimeni  ;  that 
there  is  joy  rei'ulting  from  the  cor.rKler:jtion  of  the  glory 
that  redo.inds  to  God,  of  the  honour  done  10  us,  of  the 
benefit  done  to  the  church,  and  ourfelves  by  coiifiriiiing 
the  faith  of  others  :  evidencing  the  finccrity  of  j.'race  to 
ourfelves,  preparing  us  for,  and  giving  us  a  fwifter  paf- 
fage  to  heaven.  3.  Our  apoftle's  argument  toprefs  them 
to  Joy  in,  and  rejoice  nnder  their  af^Iiftions  ;  and  this  is 
taken,  I.  From  the  n-Jture  of  them,  they  are  trialsof faith. 
2.  From  the  effect  and  fruit  of  them,  they  beget  or  work 
patience.  Learn  hence,  I.  That  the  iffl.ctions  which 
the  people  ot  God  meet  with,  are  trials  of  all  their  gracef, 
but  efpecially  of  their. faith.  Thi-s  is  a  radical  grace  ;  we 
live  by  Uith,  we*wc/rk  by  love  :  Now  of  all  graces,  Satan 
has  a  particnlur  Ipite  againft  the  chrifhan's  faith,  and  God 
his  a  particular  care  for  the  prefervation  and  perfeiftion  of 
UjKnojuini^  the  triul  cf  your  fjith  wirkiih  ^at:<  nee ;  that  is, 
it  adinmiltcrs  maiterand  occafion  for  patience,  and  by  the 
blclfing  of  God  upon  ir,  it  produces  snd  increafes  patience; 
often  tri;d  puts  us  upon  frequent  exercifes,  and  the  fre- 
quent exertife  of  grace  llrtngthens  the  hiibits  of  grace  : 
Confiqijontly  the  tri.ire.cur  triais  Mp,  the  ftronger  v.  ill  cur 
p.itienie  be.  But  Ut palitnitlhai^hcr perft^-uork,thatye 
m  ;y  be  perfri?  and  entire,  wanting  nothing.  That  is,  "Let 
your  patienceaiid  perfsverance  under  fulTsriDgs  refbJuttJy 


•Vcontinue  and  hold  out  to  the  end;"  this  the  apoftle  urges, 
becaufe  fome  perfcns  bore  nut  the  fii  ft  brunt  and  onlitof 
perfecuiion,  but  being  cxercifcd  w  ijhadvtrlliy  and  Itngih 
of  trials, they  fainted.  Now,  as  if  ihe  apdllc  had  laid,  '"If 
we  will  be  complete  thrill  ians,  cur  p.Tiicnceniuft  run  paralk^ 
with  our  fuiTerings  :  ihusfhall  we  be  perfect,  not  with  an 
ahfolute  perfeftion,  but  with  a  perftction  of  duration  and 
pt-rfeverance."  Learn,  That  affliiSfions  fanftificd  by  God 
dt>  tend  exceedingly,  not  only  to  the  increafnig,  but  per- 
ff  (fling  of  a  chrifiian's  patience.  Qj-r/i.  But  when  has  pa. 
tiencvits  perfci't  work,  issaking  the  chrillian  pcrfeft  r-nd 
entire  ?  Arfw  .  When  there  is  a  ftrong  faith,  as  the  fonn- 
da'ion  of  tiiat  patience  ;  when  there  isachriflian  fortitude 
sr.d  crurage,  enabling  usto  fuftain  trials;  when  thereisan 
tx  cl  know  ledge  of  our  duty  to  bcarsffliftions  with  a  nitek 
ant'qniet  fpirit,  with  a  forbearingand  forgiving Ipirii, yea, 
w'lh  a  pra\  ing  fp'rit,  which  includes  the  height  of  cha- 
rily, under  the  higheft  provocations;  in  a  word,  when 
there  is  funnd  witliin  us  tnd  entire  truft  and  dt pcnde rty 
upon  God's  power  and  prcmife,  ard  a  cheerful  fob- 
million,  and  quiet  refgnsiion  of  our  wills  to  his  mcft  holy, 
wile,  and  nghiecus  will,  in  and  under  the  fiiarptft  trials 
and  heaviett  ifFliclions  that  can  bcfal  us  ;  then  has putierce 
/•a/J  its  per fet^ VIC  k,  3f\d  ibe  lufFcring  chriftian,  in  a  gtfpel 
qualified  !ei,fc,inay  be  laid  (o  he ptrftii  and ir.tire,  wantirg 
r'ltking, 

(;  If  nny  of  jou  lack  wifdom,  let  him  aflc  cf 
God,  that  giveth  to  all  men  Jibt-rally,  nrdupbiaid- 
eth  not;  and  it  fhall  be  given  him.  6  Bui  let  then', 
afk  in  faith,  nothing  wavering.  For  he  that  waver- 
eth  is  like  a  wave  of  the  fea,  driven  with  the  wind 
and  tofl'ed.  7  For  let  not  that  myn  think  that  he 
Ihall  receive  any  thing  of  the  Lord. 

Chfeiveheic.  i.  A  truth  neceflarily  fuppofed,  that  every 
man,  more  or  lefs  lacketh  wifdoni  to  enal  It-  liiai  patieiuiy 
to  bear,  and  prudently  to  ni.inge,  the  ;ifl  dions  of  this 
life:  and  iha:  there  isneed  of  great  wifdom  to  enable  us  to 
glorify  God  in  a  fufFering  hour.  2.  1  he  perfon  direifted 
to  in  order  to  the  obtaining  of  divine  wifdcni,  for  the 
patient  bearing  of  afflictions;  Let  him  ^ifk  it  of  Cud.  He 
that  wants  wifdom,  let  him  go  to  the  foiintain  of  wifdcni. 
God  gives  not  his  blefllngs  ordinarily  without  fflcing, 
and  the  belt  of  bhiHngs  maybe  had  for  afuing  ;  of  the 
two  it  is  better  to  afic  and  not  receive,  than  10  receive  and 
not  afk.  3.  A  great  encourage  tnent  fcr  all  that  lack  wif- 
dom  to  go  unto  God  for  it,  drawn  firft  from  the  bouiirifol 
manner  ofhis  giving,  Ur giveth  iHien^lly,  wiibcut  upbraid- 
ing. Secor.dly,  From  the  certainly  of  the  gift,  Ji/hc-lt  he 
given  him.  God'^s  litjerality  in  giving  what  we  alk,  and 
many  times  more  than  we  afk,  yea,  Kiire  than  we  can 
either  all-;  or  think,  is  a  mighty  r  ncrurrgemt  nt  to  fai'.b 
and  fervency  in  prayer,  topcrl't  verance  and  inipcrttiniiy  in 
praying  ;  e J'pecially  if  w  e  <.onfi»!rr  w  hat  is  adiie d,  that  as  Gtd 
giveth  tiierull),  (o  he  uphraidtth  not ;  that  is, he  neither  up- 
braids tin  in  with  iheir  fitqutnry  and  iin.poriunliy  inafl-ipcr, 
nor  yet  with  tlieirgreat  cnwcnhincfs  cfrcceivii  g;  tutin- 
ileadithrreof/iibjomsaDjlTurar.ccofgrantirg.  It  isa  tr.ighty 

CBCourrgec.tut 


ioi6 


St.    JAMES, 


Chap.  r. 


encouragement  topray.wlicn  we  confiJer  there  is  not  only 
bounty  in  God,  but  bounty  engaged  by  promiie.    Obferve, 
4.  The  condition  required  on  our  part  mud   be  oblerved 
and  fulhllcd,  as  well  at  the  proniife  made  on  God's  part  : 
Uitt  let  him  ajk  in  faith,  nothing  -jjavfring.      QufJ}.    What 
is  it  to  afkiii  iaitli?   Anf-M.  The  perfoii  praying  inuft  be  in 
a  ftaie  of  believing  :   The  petitioner  muft  he  a  believer  ; 
the  thing  afke<l  for  muft  be  an   objec't  of  faith,    by  being 
thelubjed-niatterof  fomepromife  ;     a  fervent   prayer  for 
that  which  God  never  proinifed,  is  a  foul  iin.  Again,  The 
manner  of  afking  mull  be  faithful,  with  a  pure   intc  ition 
of  God's  glory,  with  cheerful   rubmilfiun  to  God's  will, 
with  fiducial  recumbency  upon  God's  prumife,  with  great 
fervency  and  warmth  of  fpirit  ;  he  that  will  prevail  with 
Jacob,  m'.ift  wreftle  with  Jacob  for   a   blelTing.     5.    The 
evil  and  d.ingerof  wavering  and  doubting  in  the  matter  of 
jirayer  ;    the  evil  of  it  is  this,  that  it  is  perplexing  and  tor- 
Hienting  to  the  inind  :   He  that  'jjjvereth  is  driven  and  to/- 
fed  like  a  wave  of  the  fea  ;   an  elegant  fimilitude  to  fet  out 
the  nature  of  doubting,  when  upon    our  knees  in  duty. 
And  the  danger  of  it  is  expreiTed,  Let   not  that  man  think 
he /hall  receive  any  thing  of  the  Lord.     Note,  That  doubtful 
and  unbelieving  perfoas  when  they  pray,  though  ihcy  re- 
ceive Ibmeihing.yet  they  can  expecfl  nothing.  Let  him  not 
think  to  receive  any  thingjif  he  does, it  is  more  than  could 
be  expected, becaufe  more  than  God  haspromifed.  Doubt- 
ing ia  prayer  is  a  provocationto  God  ;  and  when  a  man's 
prayer  is    a   provocation,   how  can  he  expect  his  prayer 
ihould  either  be  heard  or  anfwered  ? 

8  A  double-minded  man  is  unftable  in  all  his 
ways. 

By  a  douhl'  minded  man,  we  .ire  to  underftand  one  that 
is  divided  in  his  own  thoughts  between  two  different  ways 
and  opinions,  as  if  he  ha«l  two  minds,  or  two  fouls  ;  many 
fuch  there  were  in  the  apoftle's  days,  Judaizing  breihren, 
that  fometimes  would  fort  with  the  Jews,  fonietimes  with 
the  chriftians  ;  many  fuch  there  are  in  our  days,  divided 
betwixt  God  and  the  world,  between  holinefs  and  Iin  ; 
lii;ea  needle  between  twoload-ftones,  always  wavering  to 
and  again,  pointing  frequently  to  hoih.but  never  fixed  to 
either  :  Such  a  man,  fays  our  apoftle,  is  un// able  in  all  hit 
'.vayj  ;  that  is,  in  all  his  actions.  Learn  hence.  That 
whilll  men's  minds  are  divided  betsvecn  God  and  their 
lufls,  they  mafl  necefFarily  lead  very  anxious,  uncertain, 
and  un(table  lives,  always  fluduating  in  great  anxiety  and 
uncertainty  ;  for  he  is  always  at  odds  u  ith  himfelf,and  in 
perpetual  variance  with  his  own  reafon  :  Where  men's 
minds  are  double,  their  ways  muft  necelFarily  be  unftable. 

9  Let  the  brother  of  low  degree  rejoice  in  that 
he  is  exalted  :  10  But  the  rich, in  that  he  is  made 
low  :  bccauleas  the  flower  of  thegrafs  he  lliall  pals 
away.  1 1  For  the  fun  is  Jio  fooner  rifen  with  a  burn- 
ing heat,  hvt  it  withereth  the  grafs,  and  the  flower 
thereof  fallcth,  and  the  grace  of  the  fafliion  of  itpc- 
rilheth  :  fo  alfo  fhall  the  rich  man  fade  away  in  his 
ways. 


Our  apoftle  having  finiftied  h:s  ncctffary  digreflion  con- 
cerning prayer,  in  the  foregoing  verfes,  returns  now  to  his 
former  argument,  concerning  bearing  afflidion  with  joy  ; 
and  urges  a  ftroiig  realon  here  to  enforce   the  duty.    Let 
the  brother  of  loM  il'g"- ee  ;    that  is,  fuch  a   chrilliaii   as  is 
brought  low  by  perfecuiion  and  fulferings  for  Chrift,    let 
hmt  rejoice  that  God  has  exalted  him,  and  made  him  rich 
in  faith,  and  an  heir  of  the  kingdom  :  Nothing  is  more  cer- 
tain,than  that  the  greateft  abufes  and  fufferings  for  ChriU 
are  an  honour  and  exhaltaiion  to  us  ;   he  adds.  Hut  let  the 
rich  rejoice  in  that  he  is  made  low,  that  is  when  he    loofes 
any  thing  for  Chrift:   As  if  the  apoftle  had  laid,  "Let  the 
poor  chriftian  rejoice,  in  that  he  is  fpiriiually  exalted, and 
the  rich  man  rejoice,  in  that  he  is  Ipiritually  humbled  ;    a 
rich  man's  humility  is  his  glory."     Ohfin)e  next,  The  a- 
po'.He  rendereih  a  reafon  why  the  rich  man  (honld  have  a 
lowly  mind,  in  the  midft  of  his  flourilhing  condition,    b  e- 
caule  all    the  pomp   and  grandeur  of  riches  fades   like    a 
flower,  and  he  himfelf  alio  is  be.iutiful,  but  fading  ;    fair, 
but  vanilhing  :  And  he  purfues  this  fimilitude  of  a  flower 
in  the  eleventh  verfe,  fhewing,  that  as  the  flower  fadeth 
prefentty  before  the  heat  of  the  fiorching  lun,  fo  thericli 
man  fades,  and  all  his  riches  are  both  trarlitciry  ami  palling. 
Learn  hence.  That  it  may  and  ought  tocomforia  chiiftian 
that  fufters  lofs  for  Chrift  by  perfecutors  and  perfecution, 
to  conlider,  that  the  thing?  which  he  loleth  for  the  l;ikeof 
Chrift,  are  things  which  he  lofeth  which  could  not   have 
been  kept  long  by  him,  had  they  not  beenrentfrom  him; 
hut  that  which  lie  fecures  by  his  perfeverance,  is  an  ever. 
lafting  treafure  referved  in  the  heavens  for  him  ;  by  par- 
ting with  that  which  he  ct.uld  not  keep,  he  m.'ikes  fure  of 
that  which  he  can  never  loofe  :     Well  there^re  may  the 
rich  man  rejoice  in  his  humiliation  ;   let  the  brother,  ire. 

12  Blcfled  is  the  man  that  endureth  temptation  : 
for  when  he  is  tried,  he  fhall  receive  the  crown  of 
life,  which  the  Lord  hath  pramifed  to  them  that 
love    him. 

Inthefe  words  the  apoftle  laysdown  a  forcible  argument 
to  pcrfuatle  chriftians  to  her  fufferings  and  perf'cutions 
with  invincible  patience, drawn  from  the  bit  flednefs  which 
attends  fch  a  condition  :  Bleffea  is  the  man  that  endureth 
temptations,  c<r.  AVf  here,  i.  The  ch.iracter  of  the  per- 
fon  whom  God  pronounceih  blfflcd;  namel)'.  Not  the 
nun  that  t  fcapeth  temptations  and  trials  in  th  s  life,  but 
he  that  bears  them  with  courage  and  conftaiicy,  with 
patience  and  fuhmiflion.  2.  A  defcription  of  that  ample 
reward  which  fiiall  be  conferred  uponfueh  fuffercrs  ;  They 
Jhull  receivr  the  crotvn  ef  life ;  where  ohfervi,  The  felicity 
of  a  future  itate  is  let  forth  by  a  crown,  to  denote  thC' 
tranlcendrncy  and  perfc<ftion  ofit;  and  by  a  crown  of  life, 
to  denote  the  perpetuity  and  duration  of  it.  Note,  3.  Here 
is  an  intimation  of  the  time  when  this  tr.itifcendant  reward 
fiiall  be  difpenled,  namely,  w  hen  the  fuffering  chriftian  has 
finilhed  his  courfe  with   pai'  I  perfeverance  :   If  hen 

he  is  tried  he /hall  ret^ii^e^.  '•>?    from  the   whole. 

That  a  pniieni  and   c*i  '!>  and  afilic- 

tions  in  this  life,  fliall  t  _.    ^  -ith  a  crown 

of  blcnednefs  aad  iuimurtality  iu  l|ie  liie  to  cumc. 

13  Let 


Chat.    i. 


St.      JAMES. 


1017 


13  Let  no  man  fiy  when  he  is  tempted,  I  am 
tempted  of  Goi.  For  God  cannot  be  tempted 
^vithcvil,  neither  temptcth  lie  at))' man.  14  But 
every  man  is  tempted  when  be  is  drawn  away  of 
bisownhift,  and  enticed.  15  Then  when  luft 
h  ith  conceived,  it  brin>;eth  forth  fin:  and  fin. when 
it  is  finifhed,  brinj,cth  forth  death. 

'I'h.Tf  arc  ihree  forts  of  temptations  fpf>ken  of  in  fcrip- 
tiiro,   tcmp'aii-jns   of  fcJucl-cu,  teir.piaiioixs  of /ug^c/ii on, 
am!  icmp!..ti  )^s  of  rff!  ilioa  ;     the  U[\  were  fpoktn  ut  in 
t!ie  forrrier  vcrfcs,  Bu^'ed  is    tie  tmu  that  ft-Jureth  tcmpiii- 
tion:  the   ftcornl   firt'^are  fpolccn    of  in   thisveife,  Let  m 
man  ftiy  when   he  U  tcmttcdu.  fm,   /  ant  tempted  ^  Cod,  h'c. 
Note  hcie,     I.  That  God  is  not  the  aii-.hor  ot  fin,    nor 
tenip-s  any  m^n  to   the  ccmn.iffion  of  it  ;     if  he  <ikl,  o»ir 
evil  aai 'ns  could  not   be  properly  fins,  nor  July  piinifh- 
able  by  God  ;    f^r  no  man  cm  be  jiiiHy  pimifliablc  tor  that 
•w:  ich'  he  cannot  help,  .nnd  no  inan  Cin  help  that  which  he 
■is  cciTipilled  unto  ;    and  it  is  very  unrcafon^ble  to  fiippofe, 
that   the  fame  porfon  thoiild  both  tempt  an^^  piinidi.     To 
tempt  unto  fm,   is  contrary    to  the  hulincls   ot  G.d  :^    And 
after  that  to  chailife  for  complyincr  with  the  temptation,  is 
contrary  to  the  judice  of  God  ;    God  then  is  not  the  author 
of  the  fins  of  men.     2.  That  men  are   very  apt  to  charge 
their  tin  upon  God,  and  to  lay  thtir  faults  at  his  door. 
Let  no  man  fay  fo  ;    infimaticig,  that  men  are  very  ready 
ani  apt  to  fay  fo  ;    and  thai  is^not  only  a  fault,  but  an  im- 
pi-iis  afierticin,  to  fay  that  Gjd  tempts  any  man  to  frn. 
Let  nj  m-.nf.y  :     He  fpcaks  of  it  as  a  thing  to.be  rejeaed 
wi:h  the  utm-ft  d':tcila:ion,  a  thing  fo  impious  and  dif- 
hon-mrable  10  God.      3.   The  reaf^n  and  argument,  which 
the  apo.^le  brin^  againft  tiiis  impious  fuggcftion.  Cod can- 
mt  he  tempted  of  evil,  neither  iempteth   he  any  man  \    that  i.^ 
he  cannot    be  drawn  to  any   thing  that  is  evil  himfelt,  and 
therefore  it  cannot  be  im.igined  he  (hould  have  any  inclina- 
ti"  ■  ordefign   to  feduce  others  :     He  can  have  no  tempta- 
tion to  fin  from  his  own  inclination,  for  he  has  a  perfect 
antipatl'.y  againft  it  ;    and  there  is  no  allureine.tit  in  fin  to 
Sir  up    an  inclination  in  God  toward  it,  for  it  is  nothing 
but  crookednf  fs  and  deformity  :  And  how  can  he  be  fup- 
pofed  ro  entree  men  to  that  which  his  own  nature  docs 
abominate  and  ablior  t     For  none  tempts  others  to  be  bad, 
Inirthofe   who  are  finl  fo  ibcml'elves.      Inference,   I.  No 
doflrine  then  ought  to  be  afTericd,  or  can    be  ma!4naiiied, 
which    is  contrary  to  the  natural  notions  which  men    have 
of  God,  as  touching  Iiis  holinefs,  jiilHccj  and  goodnef";. 
Inference,    2.  If  Grxl  tempts  not  us,  let  us  never  tempt 
him:  Thiswedo,wli€n  wetempt  his  providence,  cxpefling 
its  protcdtinn   in  anunwarrantable  way  \    as  when  we  are 
negligent    in  our  calling,  and  yet  depend  upon  God's  pro- 
vidence to  provide  for  our  families,  which  is  to  approve 
OurfoHy,and  ro  countenance  our  lloih.     A'o.V,,  4.  The  true 
account  which    our  apofilc  gives  of  the   pievalcncy  and 
efficacy  of  temptati^'n  up;  n  men,     it  is  their  ov\  u  innate 
corruption,  and  vicious  inclination,  which  doth  feduce  them 
to  it,  E-very  mv'tis  tempted,  when  he   is  drawn   cftde  ef  his 
KVJ  lii/f,    and  enticed.      M,.'ri,  He  dliesnoi  afcribe  it  t'-"  rhe 
devil  i  he  liiay  and  does  prdelit  the  objcdl,  and  by  his 


infJrumcms  may  and  does  folicit  for  our  compliance  :  His 
temptations  have  a  mning  and  (XciiinJ;  power,  but  cat\ 
ha^e  no  prcvailin-  efficacy  but  from  their  "wn  voluntary 
confeBt;  it  is  our  own  luffs  clcfingwiih  his  temptaiinns 
which  produce  the  fm  ;  For  God's  commanding  us  t6 
refill  the  devil,  fuppofcs  that  histemptaiions  are  not  iriefilU 
able.  Learn  heiicc.  That  man's  worft  enemy,  and  mort 
dangerous  tempter,  is  the  corruption  of  his  own  hc.-'.rt  ;nd 
nature;  bccaufe  it  is  the  ininolt enemy,  and  brcaiife  it  is 
an  enemy  that  is  lead  fufpeilcd  :  A  man's  lull  is  himfelf, 
and  nattire  teaches  us  in't  to  m.iihiill  ourfelves  ;  What 
rcafon  have  v\e  then  perpetually  to  pray,  that  God  would 
not  lead  us  into  temptaio.i,  but  keep  us  by  his  gcxd  pro- 
vidence out  of  the  way  of  temptation,  becaufe  ue  carry 
about  us  fuch  lufts  and  inJinaiions  as  will  betray  us^  to  fin 
when  powei  fiil  leinptatinns  are  prcfented  to  us  !  There  is 
no  fuch  way  then  to  difarm  temptations  and  take  away 
the  power  of  them,  as  by  mortifying  our  lufts,  and  fub- 
duing  our  vicious  inclinati(  ns.  5.  The  account  which 
our  apnftlc  gives  of  the  pedigree,  birth,  and  growth  of 
fin:  When  ////?,  that  is,  otrr  corrupt  indinaticns,.  and 
vicious  deities  have  cencelved,  that  i.s,  gained  the  confent 
and  approbation  of  the  will,  it  bringeth  forth  and  cn-ageth 
the  foul  in  (in  ;  and  fin,  when  it  is  fitiiOicd  in  the  delibe- 
rate oirttwatd  afti  .n,  and  cfpccially  w  hen,  by  cuflomary 
praflice,  it  becomes  habitual,  bringing  forth  death,  the 
wages  of  fin  .-  the  firft  approaches  of  fin  are  ufually  inodclf 
but  afterwards  it  mnkcs  bolder  attempts  ;  our  wifdom^  to- 
refill  the  firft  beginnings  of  fin,  for  then  we  have  fftod 
ftrength,  and  fin  le^ft;  to  fiipprefs  tin  in  the  thoughts,  to 
mortity  luft  in  the  heart,  before  it  breaks  forth  in  the  lite, 
and  at  laft  itfuc  and  terminate  in  death. 

i6  Do  not  err,  my  beloved  brethren.  17  Every 
good  gift,  and  every  perfeft  gift  is  from  above,  and 
Cometh  down  from  the  Father  of  lights,  with  whom 
is  r>o  variablenefs,  neither  fhadow  of  turning. 

As  if  he  had  faid,  "  Be  not  deceived  about  the  caufes  of 
good  and  evil;  fin  and  death  are  certainly  from  ourfelves. 
I^et  us  therefore  never  afcribe  either  our  fins  or  our  tempta- 
tions unto  God  ;  but  every  good  and  perfeiling  gift  is  of 
God's  free  d..nation  and  grace,  even  from  above,  from  the 
Father  of  lights,  (both  of  the  light  ot  nature,  and  the  light 
of  grace)  uiih  -u;hcm  is  no  variablenefs,  neither  Jhadcw  ef 
turnir.gixom  go<>d  to  evil  ;  he  is  unchangeabk  in  hJ;flMuic 
and  being,,  and  in  his  anributes  and  properties."  'ream 
hence,.  "1.  That  we  are  very  prone  to  err  in  our  noii.>ns 
and  apprehenfions,  as  touching  the  authors  of  good  and 
evil  ;  too  reedy  to  conclude  either  God  or  Satan  to  be  the 
author  of  the  tin  we  commit,  and  ourlelves  the  authors  ot 
the  good  we  do:  Do  nit  err,  my  beLved  brethren,  in  this 
inattf  r.  2.  That  a.  fin,  >\hich  is  nothing  but  evil  and  im- 
pe'feaion,  is  not  from  God,,  but  whs.Uy  from  ourfelves, 
and  .  ur  own  corrupt  hearts  ;  fo  whatever  is  good,  pericdt, 
or  praife-worthy,  is  wholly  from  God,  and  not  truin  our- 
felves  ;  we  are  nei^ler  by  natur-  inclined  to- that  which  is 
good,  nor  are  we  able  of  ourftlvts  to  perform  it;  both  in- 
chnati-  n  and  abdiiv  are  from  God,  who  is  the  fountain  of 
go(  dntis  and  perfeilion,  and  can  never  ceate  to  be  lb,  lor 
6  N  "wi'h 


ioi8 


St.      JAMES. 


Ch.\p. 


I. 


■with  liim  is  no  varlahkneft,  ner  fhuiIiW  of  turning.  3.  That 
God  being  tlie  infitiiie  F.ither  of  lights,  he  harh  no  cclipfcs 
or  decrc;:fc5,  no  fliadows  or  iTiixtiires  of  darlcntfs,  but 
always  Hiincs  with  a  fctileJ  ardconllant  brigl'inefs,  ah\uvs 
is,  and  \va-,  anil  loall  eieiniiy  wilibe,  immiiiablv  the  fame, 
and  never  undergo  the  lealt  change,  either  of  I. is  eticnce 
and  being,  or  ot  his  pruperiits  and  pcifeflions;  IJ ilh 
whom  is  no  vurlaHrnfJs,  &c.  A'  no'hing  argues  greater 
iinpcrftiflion  iliaii  inconllnncy  and  change,  fo  the  gn-ater 
and  Tiorc  glorious  the  diviii  ■  pcifcdli  ns  arc,  the  grcattr 
bltmLni  ami  itnperftifiic'n  would  mutability  be  ;  were  God 
chan^ctbic,  it  would  dji  ken  all  his  other  perfci51  ions,  and 
lire  the  foundation  ot  all  religion  ;  for  \\  hocould either  fear 
nr  love,  trull  or  ferve  that  being  who  is  fickle  and  inconftant! 
"Wliai  fecuritv  could  there  be  in  his  proniiles  ?  And  who 
■woid.l  reg.ird  the  terror  of  his  threatening?,  were  he  not  in- 
variable, and  wiiliuut  fh.idow  of  changing. 

18  Of  his  own  will  he  begat  us  with  the  word 
oF  truth,  that  we  fhould  be  a  kind  of  firfl-fruits  of 
liis  creatures. 

Thcfe  words  ire  very  expreffive  of  four  things,  namely, 
of  tlie  eflicicnt  cpiife,  the  iyipulfive  caufe,  the  inllrumcntal 
and  the  final  catife  of  our  regeneratiin.  Ohjtrve,  i.  The 
author  and  efiicicnt  caufe  of  regeneration  ;  he  that  is  the 
Fttther  (flights,  tneniioned  in  the  foregoing  verfc,  begat  us, 
N'Jf,  That  God,  and  God  alonr,  is  the  pri(nc  efncient 
caftfe  of  regeneration  ;  it  is  Aibje£lively  in  the  creature,  it 
is  efficiently  from  Gf>d  :  Chiifl  appropriates  this  work  to 
God,  Mitt.  xi.  23.  The  Scriptures  appropriates  it  to  God 
Pf:,l  xxxiv.  9.  called  I  is  faints.  And  God  himfcif  appro- 
priates it  to  himfcif,  Ezek.  xxxvi.  27.  I  tcill put  my  Jpirit 
tvilbin  them.  &:c.  Oljerve,  2.  The  impelling,  impiddve, 
aud  moving  caiife  of  regeneration,  kisawnuitl :  Ofhistwn 
wiilhe  begat  us  ;  by  his  mere  motion,  induced  by  no  caufe, 
•but  the  goodnefs  of  his  own  breaft,  of  his  ow  n  w  ill,  and 
not  naturally,  as  he  begat  his  Son  from  etet  nity  ;  of  his  izun 
u.'/li  ."ind  not  neceflarily,  by  aneceflity  of  nature,  as  the  fun 
enlightens  and  enlivens,  but  by  an  arbiiarincfs  of  grace; 
a^  /jis  nvn  U'///,and  not  by  any  obligation  from  the  creature; 
by  the  will  of  God,  and  not  for  the  merit  and  dcfert  of 
jnaii.  3.  The  inllrumcntal  c^ufe  of  our  icgcncraiion,  the 
•word  ot  truth,  that  is  thcgofpel,  which  is  the  great  in- 
flrument  in  (iod's  hand  for  producing  the  new  birth  in  the 
fouls  of  his  peoph.-.  Here  note,  The  gofpel  is  called /r///i 
bv  llPay  of  excellency,  ti^e  word  of  truth,  that  is,  the  true 
word;  and  alio  ly  way  of  emintncy,  as  containing  an 
higher  and  more  excellent  truth  than  any  other  divine  truth 
the  gofpel  declares  the  truth  of  all  the  Old  Tcflament  types. 
^.  The  final  caufe  of  our  new  birth,  that  -we  fhr,uld  be  a 
Unci  of frfi  fruits  of  his  creatures,  that  is,  of  his  new  crea- 
tures, the  chief  ■among  his  creatures  ;  the  firll  fr'jits  were 
the  beft  tf  every  kind  to  be  ottered  to  God,  and  were  gfven 
as  God's  peculiar  right  and  portion  ;  thus  the  new-creature 
is  God's  peculiar  portion  taken  out  of  mankind,  which 
being  conftcrated  to  God  by  a  new  begetting,  they  ought 
to  ferve  him  with  a  new  fpirit,  new  thankfulnef-,  as  lying 
under  the  lughefl  obligations  unto  new  obedience. 

19  5  Wherefore,  my  beloved  brethren,  let  eve- 


ry man  be  fwif^  to  hear,  flow  to  fpeak,  flow  towrath. 
20  For  the  wrath  of  man  workcth  not  the  rightcouf- 
nefs  of  God. 

Af^  if  the  apoflle  had  faid,  "  Seeirg  God  has  put  fuch  an 
h<inouruprn  his  word,  the  v«nrd  ot  truth,  as  by  ii  to  he;  1 1 
us  to  himfelf  ;  therefore  be  fwift  to  hear  it,  prize  ii  hig'  ly, 
and  wait  upon  the  means  of  grace  readily   and  liilitenily  ; 
hux  hcjicw  tofpeak,  that  is,  to  utter   your  jtidgmcm  of  ■  • 
tnitch  moxcjliw  in  undeiiaking    to  be  a   tcijcher  and   c 
difpenfcr  of  it  ;   a]i'o  Jliur  to  ur.i/^,  or  tocontrn'ion    ab( 
the  wordsand  pointsof  divinity :  Wrath  and  palfion  hintlii 
all  profit  by  the  word,  either  preached,  read,  or  difcourfcd 
about;    and  a  forcible  reafon   is  rendered  why  all  wra'^ 
fliould  be  fupprelled,  bQCaufc  i\.c  urath  of  m,.n  ucrheth  1. 
the  righteoufnefs   cfGcd;  that  ii,  man's    finiul  anger  will 
never   put  him  upon  doing   thofe  thiugs  that  are  jiift   and 
righteous    in   Gods  account:  or  there  is  a    figure  in  the 
W'ords;  more  is  intended  than  exprelfed  ;  the   meanitgi', 
that  the   wrath  of  man  is  fo   far  from  working  the  liuhic- 
oufnefs  of  God,  that  it  workcth  all  manner  of  evil.'"    Leeirt 
hence,  1  hat  man's  anger  u  ufually  tvil,  and  very  unrighi- 
ous:   Ani^er,  jurtly  moderated,  i   a  duty,  but  fuch  a  duty  us 
is  very  difficultly  managed  without  fin  •   rafh,  cauftlcfs,  and 
immoderate  anger,  gratifies  the  devil,  difhonours  God,  dif- 
credits  religion,  wounds  our  ow  n  peace. 

2 1  Wherefore  lay  apart  all  filthinefs,  and  fuper- 
fluity  of  naughtinefs,  and  receive  with  meeknefs  the 
engrafted  word,  which  is  able  to  fave  your  fouls. 
22  But  be  ye  doers  of  the  word,  and  not  hearers 
only,  deceiving  your  ownfelves. 

Thefe  words  area  dire«Slion  given  for%e  right  hearing 
of,  and  due  profiting    by  the  word   C'fGod.      In  order  to 
the  former,  our  apolUe  thews,    i.   What  we  muff  lay  afic! 
namely,  allftitl.imfs,  and fuperfluity  cf  naughtinefs  ;  that    i 
all  fcn'ual  iiifls,  and    angry   paflions.      And,   2.    Recer 
with  meeknefs,  calmncfs,  and  fubmifTion,  the  engrafted wsi,. 
that  i  ,   the  word   planted   andfown    in  our  hearts  by    t; 
hands  of  Chrift's  niiniflers  ;  which  is  ci.'e  to  fave  cur  fouls 
that  i-,  froni  hell  and  damnation  ;    yet  does  not  the    wr, 
fave  of  itfclf,  but  God  by  the  word;  the    power  of  the 
word  is  not  intrinfical,  but  extrinfical,  derived  from  God, 
whofe    the  word  is.     Learn  hence,   i.  That  as  sll  fin  ia 
general,   fo  anger,  wrath,  and  malice  in  particular,  ought 
lobe  laid  afide  by  '-.5  at  all  fimes,  hut  then  tfpectally  when 
wc   go  forth  to  hear  the  word  ot  God.     2.  That  the  word 
mufl  be  received  with  all  meeknefs  of  fpirit,   if  we   would 
hear  it  with  profit  and  advani.ngc  ;  there  muff  not  be  found 
•with  us  cither  a  wrathful  fierctnef-,  ora  proud  ftubhornefs, 
or  a  contentious  wrangling,    but  humility  and   brukenncfs 
of  fpirit,  docibility  and  tra£lab!eners  of  fpirit,  under  the 
word,    otherwife  all  our  hearing  will  be  ?.n  adiliti«.n    tp 
our  fin,  and  an  aggravaii.ic  of  eurcondeir,na;ion.     ->.  Th^t 
the  word  muft  not  only  be  apprehended  and  received  bv  u 
but  implanted  and  engraf'ed  in  u.v,.or  it  will  never  bcabl. 


to  fave  our  foi.Is  ;  reccne  the  engrojied  wordzolich  ;V  oth 
tojave  your  fouls,  ^urf.  But  how  u^ay  we  kr.ow  when 
the  wf;rd  is  an  cngraficd  word  ?  Anfw.  When  it  is  a 
Iniitlul  word,  Col.  i.  6.     ThiiicrJoJihitrutLifthegyjel 


e 

ea 


Chap,  i 


St.      JAMES. 


1C19 


//  ccnif  untc  you,  and  hrin^tlh  foiih  fruit,     4.  Though  hear- 
ing: of  the  word  be  a  duty,  yet  it  muft  not  be  rcftcd  in  ;    be 
liearcr?,    but  not  only  hearers  :     Alas  !  bare  hearing  of  the 
word  is   the  leaft  part   ot  chrilHanity,  and  the  lighteft  part 
of  clirirtianity  ;  though   we  be  intelligent  licarerj,  though 
'•  "  be  very  diligent  and  attentive  hearer?,  though   ive  be 
:tionalc  Jiearcrs,  yea, though  we  make  great  proficiency 
Laowlcdjje  by  "ur  hearing,  yet  all  this  \^ill  deceive  usat 
,  if  nothing 'farther  be  added  to  it.     5.  That  the  doers 
,c    vvnrd  arcthe  bcft  hearers,  yea,  the  only  hearers  in 
Is  account  :     Not  to   hcarataliis  athcilUcal,  and  pro- 
:s  no  religion  ;  to  hear,  and  net  toknow  and  beaffedled 
\\  what  wc  hear,  is  ftnical,  and  breeds  a  blind  religion; 
mow,  and  not  to  do,   is  Pharifaical.  and  breeds  a  lame 
jon  ;  the  practical  hearer  is  the  only  approved   hearer 
ihc   account   of  G:id  :      A  gcsH  ttnderli.mdirifr  have  ihry 
:■  -f  do  thy  cotmr.mdments,  Pfal.  cxi.      Laflly,  Without  thi';, 
aii  our  hearing  is  but  fclt-dccciving  ;    and  tliisis  the  moft 
fl)  imeful  decei',   the  moft  dangerous  deceit,  and,   if  timely 
Care  andondcJvoursprevcnt  not,  an  irreparable  and  eternal 
tlcCLit. 

23  For  if  atiy  be  a  hearer  of  the  word,  and  not  a 
doer,  he  is  like  unto  a  man  beholding  his  natural 
face  in  a  glafs  :  24  For  hebeholdeth  himfelf,  and 
goeth  his  way,  and  ftraightway  forgcctcth  what 
manner  of  man  he  was. 

In  thefe  words  our  apoflle  deC-lnres  the  v.?nity  and  unpro- 
fitablcnefs  of  a  bare  hearing  oftheword,  by  a  (i.Tiilitude 
tsken  from  a  man  looking  in  a  glafs  ;  though  he  fee";  in  3 
glafs  his  own  natural  face  which  he  was  born  ■vviiii,whillt  he 
is  looking  in  ii,  yet  no  fooner  is  he  gone  from  ir,  but  he 
forgets  the  figure  and  fafhion  of  his  own  countenance,  hav- 
ing had  only  a  flight  and  tranficnt  view  of  it;  fo  in  lilie 
manner,  the  preaching  of  the  word  has  not  an  awakening 
influence,  and  leaves  not  an  abiding  imprefiion  upon  moft 
hearers,  who  are  willing  to  be  deceivixl,  and  to  deceive 
themfclves,  by  a  bare  and  n.iked  hearing  of  divine  truths. 
Learn  hence.  That  the  word  of  God  is  a  giafs,  or  as  a 
glafs,  in  which  the  fold's  complexion  may  be  feen  :  In  this 
glafs  we  may  fee  both  God  and  ourfc-ivcs.  Chriit's  beautv, 
and  our  own  deformity,  both  <ur  difeafe,  and  our  rciT)<;dy. 
2.  That  thephifsof  the  wurd  mud  not  be  carclefly  and  ciir- 
forily  lo:]ked  into,  with  a  flight  an.l  fupcrfi.ial  t;l"nce,  but 
if  uc  djiire  to  have  all  the  fpots  and  blcmifhes  of  oi.ir 
fjuls  thoroughly    difcovcred,   we  muft  keep    it  before  our 

<  continually,  and  drefs  otirfods  bv  it. 

2-y  But  whofo  looketh  into  the  pcrfefl  law  of 
libcrt)',aiid  continuclh  therein,  he  bei  n^  not  a  for'ct- 
ful  hearer,  bnt  a  doer  of  the  word,  this  man  fhall 
be  blcircd  In  his  deed. 

0^/;r  here,  1.  The  tilk  gl\\n  10  the  \\ord  I'f  G(xl  par- 
ticularly tiK-  gofpcl,  it  i-  called  li/'fr/y,  a  .'etv  of  lib^tv,  and 
^pitfeSi  law.of  liber'y  :  partly  ntciiufeif  calleth  u^  to  aftate 
or  liberty  and  freedom,  snd  teaclieth  its  the  way  to  true  li- 
berty and  ofll-rsus  the  a(1i(iance  of  afpirit  of  lib'eriy;  partly 
bcMKfcit  fparcih  none,  hut  dealeih  v.iih  r^ll  perfons  freely, 
■JUt  r^fpecl  cfperfons;    the  r^-^jfptl,  or  wi  rd  ct  Gcd, 


then  is  a  law  of  liberty.  2.  The  duty  here  rcqiired,  with 
reference  to  this  law  ot  liberty,  namely,  to  lock  into  it,  and 
continue  therein,  to  look  into  it  w  iih  an  accurate  and  nar- 
row iufptcSlion,  as  the  difciples  did  into  Chrifl's  fepiikhrc, 
and  as  the  angels  look  iniothe  iryHeriesof  falvaticn,  I.  Pet. 
i.  I  2.  To  look  into  the  law  of  1  bcrty,  implies  decpnefs  of 
meditation,  and  livelinefs  of  imprcffion  ;  and  continm'ng 
therein,  imports  pcrfevcrance  in  the  knowledge,  faith,  and 
obedience  of  the  gofpel,  in  order  to  our  fniiifuinefs  in  good 
works:  If  ye  abide  in  v:e,  and  m\  ivord  nlide  in  you,  fiys 
Chrift,  ye  jhitU  bring  forth  much  fruit ,  John  xv.  5.  7.  01- 
ferve,  •5.  The  reward  pronifcd  and  infurcti  to  fuch  as  loo.'c 
into  the  gofpel,  that  law  of  liberty,  that  continue  in  V.,  and 
are  doers  ot  the  work  required  by  it,  tley  ere  I'lefjed  in  their 
deed;  there  is  a  bicliednefs  annexed  to  the  doing  of  that 
work  which  the  word  of  God  requires  ;  yet  mark  the  dif- 
tinclncfs  of  fcripture  phrafe  ;  the  npoftle  doth  not  fay,  iliat 
the  doers  of  the  word  (hall  be  blelied  for  their  deed,  but  in 
their  deed;  it  is  an  evidence  of  our  bkHldnefs,  not  the 
ground  of   ir,  the  way,  though  not  the  caufe  of  bleliednefs. 

26  1[  If  any  man  among  you  feem  to  be  religion'' 
and  bridlcthnot  his  tongue,  but  dccL-ivcth  liis  0\^n 
lieart,  this  man's  relii^ion  ii  \-ain. 

Obferve  here  i.  That  there  have  been,  art,  ande\ei;, 
will  be  many  profelibrs  of  reii';ion,  wliofecm,  and  only  *' 
fecm  to  be  religion-.  That  an  unbridled  and  ii:igoverned 
tongue,  is  a  certain  fign  and  evidence  of  a  man's  bring 
only  feeiningly  religious;  it  fecms  there  were  many  un- 
bridled tongues  in  the  apoftlc's  days,  amongfi:  the  pto- 
fefl"or>  ot  cliriltianity,  wh.ich  put  the  apodle  iipon  fpendiug 
the  whole:  third  cl'.::pter  about  the  governmeni  of  the 
tongue  ;  the  grace  xrA  word  of  God  are  bridles,  which  vc 
are  to  put  on  10  rellrain  us  ircm  finful  and  cxctfiive  .^peak- 
ing. 3.  That  fuch  a  man  as  iretenJs  to  relii^ion,  and  . 
feems  to  be  religiotis,  without  briulingand  gov  rning  t.f  his 
tongue,  all  his  religion  is  but  vain  ^nd  feit'-d;:ceiving  : 
I'nin;  ihat  is.  empty  in  fliew  and  appearace  only,  nothing 
in  truth  and  in  reality:  Or  vain,  that  is  incftlJliial  ;  it 
doth  not  perform  its  office,  it  docs  not  aivfA\eritp  end 
their  religion  will  do  them  no  good,  (land  th^-m  in  no  fteud; 
that  taith,  that  htipe,  thofe  prayers  which  will  cc:-.f:.'l  with 
the  reigning  evils  of  the  tongue,  aievairi  fclf  deceiving  ; 
that  religion  which  cannot  drive  the  devil '^iit-«;f  the  tongi.c 
will  never  prove  Chrilt  to  be  in  the  heart;  that  reliigrn 
which  cannot  taina  the  tongne,  \\  ill  never  fave  the  fi.ii]  ; 
though  fomee\ils  of  the  tongue  inay  confilt  w  ith  grace,  \er 
an  unbridled  tongue  cannot  conlift  with  it  :  Deceit  in  our 
lips  is  as  bad  as  tallehood  in  our  dealings,  and  viruleiKe  in 
our  tongue  as  bad  as  violence  in  our  hands;  and  if  thy 
rcligi.)n  be  vain,  all  is  vain  to  thcc  ;  thy  hopes  arevair, 
thy  comt  >ris  arc  vrin.  The  fum  is,  ihat  an  unbridled 
tongue,  in  a  religious,  prof,  tlor,  is  enough  to  preve  liis  ,'e- 
ligoti  is  vain. 

27  Pure  religion  and  undefilcd  brfoveGodand 
the  Father  is  this.Tovifuthe  falherlels  and  widows 
in  their  aiilidion,  end  to  keep  himlelf  unlaoltcd 
fioiu  the  world.  i        ''■  ' 

Obferve  here,    i.  Tlwt  the  r.poAlc  doiii  nct*fet'  dfei^i  the 
f'  N  2  >    ,    il^h.jU 


lO'JO 


St.    J     a     M    E     S. 


Chap.  n. 


whole  if  rsliiii>n,  h-it  nn  eminent  part  nnl  in.lincc  of  it 
only:  purertligion  is  iNi,  ihat  is,  this  is  the  pratHi^f  of 
rdi^i')!!, without  which  all  relis^i  'ii  is  vain;  this  is  :in  trmi- 
Jient  triiit,  which  fpiiiigs  from  the  root  of  pure  religion;  if 
pure  rcli-ion  live- in  the  heart,  the  fmits  of  pious  chai ity 
\\  ill  appear  in  iHie  life.  2.  Thnt  adis  of  charity,  when  they 
flow  iutm  a  religion*  principle,  dr>  comnitncc  adl.<:  of 
(^M-j-Mj,  tti;>J)/ip:  To  I'iiit  the  widow  and  f.iihcrltfs, 
conlidcred  in  iifdf,  may  be  only  an  adl  of  imiilFercncy 
Slid  civil  courlcfy  ;  but  when  it  is  performed  as  an 
adl  of  duty,  in  obedience  to  the  command  of  God,  or 
as  an  aiSl  ('f  mercy  and  pity,  for  the  Aipply  of  their  wants 
by  our  ptirfe,  or  ior  the  comfortin|j  of  their  hearts  by  our 
A-'ciinfil;  being  thus  done  out  of  coiifcicnce,  it  is  as  nc- 
jCcptablc  to  God  as  an  nft  of  wor(hip.  3,  Hi>w  the  apo!\le 
joins  charity  anil  purity  together  ;  a  pretence  to  the  one 
without  the  other,  dilcovcrs  the  inliiicerity  of  both;  the 
relieving  of  the  affliiSlcd,  and  a  life  unfpotted,  niuit  go  to- 
gether, or  G(xl  accepts  of  neither  :  Pure  religion  is  this, 
To  I'iftt  the  xui/iiw,  an/i kerp  himfelf  unfpoltfJ,  f<c.  that  is, 
from  the  dirfilcment  and  pollutions  of  the  world  by  the 
lults  thcrcaf  ;  plainly  iniimaii.ig,  i.  That  the  world  i.s  a 
filthy  place,  a  dirty  ticfiling  ihin;^.  What  cotiipany  almod 
can  you  co*nc  into,  generally  fpeakinii:,  that  is  not  footy 
and  leprous?  H ov/ hard  is  it  to  converfe  with  them,  and 
ti')t  be  polluted  and  infcdcd  by  them  ?  even  as  hard  as  it 
is  to  touch  pitch  and  not  be  defiled.  2.  That  it  is  our 
duty,  and  ous^ht- to  be  our  daily  ende.ivour,  to  keep  our- 
fclves  as  untainted  by,  and  iinfpoi ted  from  the  world  as  we 
can  :  And  that  we  may  efcape  the  pollutions  w'hich  are  in 
the  world  through  lidl,  let  us  be  inllantin  j)rayer,  diligent 
in  our  watch,  .that  if  we  cannot  make  the  world  better, 
that  l^all  never  make  us  worfe.  3.  That  we  fhould  more 
snd  more  grow  weary  of  the  world,  and  long  for  hcavcr» 
where  tt-.cre  is  nothing  that  defileih,  where  wc  (hall  have 
pure  hearts,  pure  company,  every  thing  agreeable,  and  tlvis 
not  for  a  taw  v^ars,  but  for  cverlading  ages.  Lord!  when 
fliail  wcafcendoH  high,  to  live  with  thee  in  purity  ? 

C  II  A  P     11. 

Our  appjlk  in  this  chapter  admonj/hes  ngainjl  the  fin  of 
refpecling  perfons  in  rcVgious  matters  hcaufe  of 
worldly  advantages ;  and  cautions  againfl  that  fatal 
opinion  of  the  fuffciency  of  a  hare  and  naked  faith, 
in  order  to  fdvation,  zoit/iout  the  prrfence  and  tt/li- 
vicny  of  works. 

MY  brethren,  have  not  the  faith  of  cur  Lord 
JefusChiift,  //ir  Z.o;t;J  of  glory,  with  refpctl 
of  perfons.  2  Forif  there  cotne  unto  your  aH'eni- 
bly  a  inan  with  a  gold  ring  in  goodly  apparel,  and 
there  come  in  alfo  a  poor  man  in  vile  raiment ;  3 
And  ye  have  refpe£l  to  him  that  weareth  the  gay 
clothing,  and  fay  unto  him,  Sit  thou  here  in  a  good 
]>Iace  :  and  fay  to  lliepoor,  Stand  thou  there,  or 
ill  here   under  m^-  looillotol:      4  Ate  yo  not  then 


partial  in  yourfclves,    and  arc  become  judges  of  c- 
vil  thoughts  ? 

For  the  better  undcrflanding  ofihefc  word',  let  iiscon- 
fidcr,      I.    Wh.it    the  apoflle  doth    not;      2  Wh.tt  he  doth 
concemn.      i.   What  is  here  nor  condemned,  namely,   ft.) 
The  paying  cT  civil  rtTpeftto  all  perfons,  tccording  to  their 
chara(3cr,  and  a  ditTerent  refpeifl  to  perfons,    according    '.o 
their   ditfercnt  qip.iliiics  :     Hcnouris  10   be  given  to  whom 
hou'Mir  i«diie,  and  the  richare entitled  to  rcfpedl  ;  and  that 
they  receive  it  from  us,     is  no  ways  difplealing   unto  God, 
(i.)  Much  lefs  does  our  apolUe  here  fp.ak  againft  honour- 
ing magiltrates,  or  paying  rcfpeifl  to  our  ecclelianical  rr 
civil    rulers  and   governors    in  their  courts  of  jiiilicatur-.- : 
Civility,  yea,  Chrillianlty,  calls  for  outward  rcfpcfl    an  I 
reverence  tiithem  tint  are  above  ii.«,  efpccially  if  in   autho- 
rity over  us.   But  politivt-Iy,  that  which  is  here  condenined, 
(i.)   In  general,   is  paniili'v    in  our  rcfptil  to   perfi>ns  i 
religious  matters,  for  in  the  things  of  Gent  all  are  eqiia! , 
the  rich  and  the  poor  ftand  upon  the  fame  terms  of  ailiai.- 
tage  ;  external  relations   and  diScrenccs  bear  no  weijht  .' 
the  gcfpel-be.mi  ;    therefore,  to  difefleem  any  of  the  pr- 
mctnbers  of  ChrilK  as  fiich,  is  to  difcilcem  and  undctvali 
Chriit  hiinfelf.     Holinefsi!-  not  lefslovly  to  him  becai 
clothed  wiih  rags,  nor  imhilincfs  lefs  loathlciir.e  becaufe 
goes  in  a  gay  coat  with  a  gold  ring.       Wiekednefs   is  ?.b  ' 
minable  to  Chrift,    and  ought  to  bii   (o  to  us,  though  it  fj 
upon    a  throne,  and  holnefs  rtiines  in  his  eve   (and  may  .c 
in    ours  alio)  though   it   lies  upon  a  dimghill.     (z.)  That 
which  ftctrii    here  to  be  condemned  in    r-ariicular,  is  th-: 
ac  epting  of  pcrfon^  in  judgment,  u^  on  th   accvjunt  rfou  - 
ward  advantage-,  proceei'inL'  not  accoraaig  o  '.iie  mcrif.  (  t 
the  caufein  thtir  eccl  -fiirtical  and  civil  juOTtature  ,  but  ac- 
eonling  10  external  rcfptiSl?      Our  apoAle  woidd  by   ro 
means    have  them  pay  a  deference  to  a  rich  inan    in  judg- 
ment becaufe   of  his  richc-,  or  gay  attire,  nor  to  p?S  ovr 
the   poor   faints   in  their  affl-mb'ie',  for  want   ot  the  gc!  ' 
rin^,  and  goodly  apparel,  feeing  their  faith   clothed  thei 
with  a  greater  and  more  valuable  glory,   which  renders 
them   more   honoitrable  than  any  riches  or  gay  dothirg 
■Could  do.      And  mark  the  apr.ftle'i  vehement  expolhilatii : 
which  carriei  with  it  the  force  of  aftvercreprchenhon:  Jr- 
you  vol  partial,  and  htcome judges  fruil  theights?  A;  it  he  had 
faid,  "  Arc  ye  notcondcnincd  in  yourfelve  ,  and  ccnvinced 
in  your  own  confcience?   that  yoii  do  evil  ?  are  you  not  hi 
come  judges  of  evjl  thoughts  ;    that  is,  do  you  not  pais 
judgment  from   voiir  evil  thought',  in    thinking   the   rich 
woiihy  of  refpcft  in  judgment  for  hi    gnrgeou"-  atiire,  rnd 
outward  greatncf--,   and  the   poor  fit  to  be  defpifed   fir  hit 
outward  meatincf?    Is  notih.i-  an  evil,  a  very  evil  thought 
in  you,  to  think   liim  the  bell  man  that    weareih    the  cc'l 
clothes  and    him   a   vile  perf  n  that   i-.  in  vile  ppparel.- 
From  the  whi'Ie  lenrn,    i.  That  men    are  very  prt  ne   t.> 
iionotir  worldlv  greatncfs  in  general,  yea,  to  give  i(<o  grcrt 
a  prcferei;ce  to  it,  even  in  matters  of  judgment.       Man   ii 
very  cften  fwa\  ed  injudgnieni  by  the  power,   p'-.mp,  and 
fplendoiir  of  men  ;    we  are  apt  to  xhh\k  that  they  that    are 
worth  moll  are  mo(l  worthy  :  1  liii-  incn,  g' 'd  men,  in  ay 
mif-fudge  e-f  men  ;  but  thus  to  accept  the  pertons  ct  men, 
cither  in  fpirituxl  or  ei\il  jt.dgn.nii  is  a  provokiiig  I'n. 

^  Ileaikca 


CilAP.   II. 


St.      J    a    M    li    S. 


102 1 


5  Hearken,  my  beloved  br^'thren,  h.ith  not  God 
choten  the  poor  of  this  world,  rich  in  faitli,  .ind 
heirs  of  the  kingdom  which  he  hath  promifed  to 
them  that  love  him  ? 

To  prevent  the  growin;;^  evil  condemned  in  the  foregoing 
veriL',  ot  iindervaluiniT  iliolc  itvit  are  ricli  in  grace,  becaiife 
p<):^r  ill  tllatc,  the  apoftle  in  this  vtrft  declares  how  God 
hiiiilcit  gives  criuntenancc  to  the  contrary  pradicc  ;  he 
colliers  a  threefold  disunity  upon  them;  they  are  chofen 
by  him,  tiscy  arc  ricli  in  faith,  and  heirs  of  the  kingdom  of 
heaven  now  :  As  if  the  apollle  had  faid,  "  Are  they  (it  to 
be  dcfpiRd  by  yoii,  that  are  thus  liighly  dij;nified  :nd  en- 
riched by  God  f"  And  to  llir  lip  their  ationrion  to  what 
he  fj)cuks,  he  iifhers  in  his  interrogation  with  this,  Hearki-r:, 
i/iy  teLved  hrethren,  &c.  Z,^<.'r«l'ence,  That  fiich  as  are 
poor  in  tliis  world,  and  difei'tcemed  of  men,  may  yet  be 
chofen  ot  God,  rich  in  grace,  and  heirs  of  glory.  This  he 
dats,  to  demonflrale  the  fovercignty  and  frcenefs  of  his 
grace,  and  the  glory  of  his  wifdom.  The  firfl  choice  that 
Chrilt  made  ot  perfons  to  be  his  followers  were  poor  nun  ; 
and  ever  fincc,  gent-rally  fpeakincj,  they  are  the  pror  that 
receive  the  gofpcl  :  God  has  more  rent,  and  better  paid 
him,  from  a  fmoaky  cottage  than  from  many  (lately 
palaces,  where  incn  wallow  in  wealth,  and  forget  G<.'d. 

G  But  ye  have  defpifed  the  poor.  Do  not  rich 
men  opprefs  you,  and  draw  you  before  the  judg- 
mciit-leats  ?  7  Do  not  they  bialpheme  that  worthy 
name  by  the  which  you  are  called  ? 

0>ir  apoflle  here  charges  them  downright  with  that  fin 
which  lie  had  been  before  condemning,  namely,  an  undue 
refpcfl  of  perfons,  dtfpiliiig  the  poor  whom  God  hiinfclf 
had  cholVii  and  honoured  :  But  ye  have  dejfifcd  the  poor. 
Defpiling  the  pour,  is  a  fin  not  only  agalrift  tiie  word,  but 
againd  the  works  of  God  :  it  is  againll  his  word  and  e.\- 
prcfs  command,  backed  with  a  fcvere  threatening,  -cnltr  wj 
in/}  the  vineyard  of  the  pcor  \  that  is,  cpprrfs  them  rut,  fcr 
his  aveiij^er  is  inigbty,  and  Cod  xuill plead  his  ca'ije  tor  him, 
it  is  alio  aguinlt  his  works  and  his  end  in  the  creation  ;  for 
God  never  made  any  creature  for  contempt  ;  he  then  t'lat 
Cefpifcih  the  foor  reproacheth  his  maker,  that  is,  Cun- 
dcmneth  the  word  of  God  ;  which  is  as  much  feen  in 
making  poor,  as  in  making  rich  ;  in  making  vallies,  as  in 
making  hills.  Olferve  tarthf-r,  The  apoltic  (liews  them 
what  iiiile  rtafon  and  caiife  they  liad  as  toVilify  tlie  poor, 
fo  to  idolize  and  adore  the  rich  ;  ds  not  rjch  tntn  cpfn-Js  nii 
bv  tyrannv,  and  draw  you  bejorc  the  judgment ■J'ciil.,  like  the 
vi'.ell  maletadors  :  Do  not  they  blalplicmc  the  name  oi 
Chrirt  f  th.a  worthy  name  from  which  you  are  called 
chrillians,  and  fpit  in  the  very  face  of  your  h(.-ly  rt!ii;ion  ? 
Learn,  I.  That  wicked  rich  men  are  Jitt-times  opprellbrs, 
foinciimvs  perfccuiors  ;  they  have  frequently  both  will  and 
po'.ver,  both  difpoliiion  and  occafion  to  do  both,  2.  That 
(ippreJo.'-s  anJ  perlecutors  are  generally  bhdphemers  ;  they 
bl.^fpheme  the  na-rie  of  Ctirilt,  that  worthy  name  which 
wh-jfoever  nameih  ou^ht  to  depart  from  all  iniquity, 
2  Tim.  ii.  19. 

8If  yc  fulfil  the  royal  laiv,  according  to  the  fcrip- 


turc,  Thou  fimlt  love  thy  ncighbouras  ihyfelf,  yc  do 
well :  g  But  if  ye  have  rclpcdl  to  perfons,  ye  coi>i- 
mit  fin,  and  are  convinced  of  the  law  as  tranfurcffori. 

Ohfcrve  here,  i.  The  honourable  title  put  upon  the  law 
of  God,  a  mflZ/rti/;:  Royal  in  its  author,  Jifiis  Chrift, 
Heb.  xiii.  25.  Chrift's  voice  lho(.k  mount  Sinai  :  Royal  in 
its  precepts,  the  duty  it  requires  of  us  is  noble  and  ex- 
cellent, nothing  but  what  is  our  interenasmen.our  honour 
and  happinefs  as  chriflians,  and  what  tends  to  the  perfcift- 
ing  and  ennoblini:  of  our  natures  :  Rcryal  in  its  rcv.ards  : 
True,  our  work  cr.n  dcferve  no  wages  ;  however,  our  ro^al 
Mailer  will  not  let  us  work  for  nothing.  Saf^n,  as  a 
madcr,  is  bad,  h.is  work  much  worfe  ;  but  his  wages  worfl 
of  all.  Chrid  is  a  royal  Mailer,  cbedieiice  to  his  law  is 
rovnl  fervice  :  And  how  royal  is  his  rewarti,  in  making  us 
kings  and  pricfls  unto  God  on  earth,  and  crowned  kings 
and  princes  with  God  in  heaven  !  Ohfcrve,  2.  Our  duly 
declared,  with  relation  to  this  royal  luw,  namely,  to  lulhl 
it  :  If  ye  fulfil  the  royal  iuvj,  according  to  the  fcripiiires. 
that  is,  if  ve  pay  a  fiucerc  rcipccl  to  the  whole  duty  of  th  e 
law,  if  you  come  up  in  your  cbeilience  to  that  univerfa/ 
love  of  God  and  your  neighbour  Vfhich  the  law  require^ 
)c  do  well  i  where,  by  neighbour,  we  arc  to  iir.deritand 
every  one  to  whom  Ave  may  be  helpful  ;  the  coniniaiid  to 
love  him  as  ourfilves,  fliev. s  the  manner,  not  the  mca'urc, 
of  our  love  ;  the  kiiul,  not  the  degree  ;  the  parity  and  likc- 
nefs,  not  the  equality  of  proportion  ;  we  mult  mind  the 
good  of  our  neighbo:ir  as  really  and  truly,  ihcugh  not  Co 
vehemently  and  earnedly,  as  our  own.  3.  How  the  apof- 
tle conviiSls  them  for  walking  contrary  to  this  law,  in  ho- 
nouring the  rich  and  dei'pifing  the  poor,  and  in  judging 
according  to  men's  outwaid  quality  and  conditii  n  :  Jf  \e 
haic  refpccl  to  perfons  in  this  manner,  ye  commit  ilii,  and  arc 
convince i ci\  the  law  as  tranfgreilors.  How  doe^  the  law 
convince?  Not  only  by  reproving,  but  by  prc.viiig  :  It 
ihews  us  a  rule,  and  fjith,  "  There  have  ye  departed  from 
it  ;  here  is  a  line,  and  there  ye  have  iraulgrclled  it  ;  cither 
gone  Over  it,  or  gone  befidc  it.''  Learn  heuce,  Tiiat  the 
rule  of  the  word  dilcwers  wickcdnefs  fully  to  the  confcii.nce 
of  the  finiier,  xvlio  winks  hard,  and  is  loth  to  lie  ifnder  the 
cojiviiSit^iS  of  it. 

10  For  whofocver  fhall  keep  the  whole  law,  and 
yet  offend  in  one  point,  he  is  guilty  of  all. 

Here  the  apoflle  doth  luppofe  a  cafe  which  ought  to  make 
everv  perfon  very  coni".  ientious  in  Ids  obcditiice  to  the 
whole  law  ot  God,  namely,  that  in  cafe  a  man  v\  ere  careful 
toobfervean  the  laws  of  God  except  (  nc,  his  living  in  tl:c 
brer.ch  of  iliat  one  (hall  be  fo  far  trt^m  being  ci  niiived  at 
upon  the  account  of  his  obedience  to  all  the  rdl,  that  he 
fhall  be  lijblc  to  the  punilhment  which  is  due  to  the  tranf- 
greflion  of  the  .whole  law;  \o  the  fame  puniihir.cnt  tor 
kill,  I  fjy,  ni>t  tor  degree  ;  bccaiife  the  more  and  greater 
iins  iTitn  are  guilty  of,  ilie  greaier  and  Icvercr  Ihall  be  tht-ir 
punifliment,  which  conlilt<  in  being  tor  ever  baiiiilieu  from 
the  prefencc  of  Go<l,  and  in  being  imprifoncd  wiih  de\ils 
and  daiJined  fpirits,  which  \i>  cMkA  eternal  death.  Learn 
hence,  lliat  whoever  allows  hiiiifelt  in  anyone  fin^be  it 
either  of  omiflion  or  commiilioM,  willingly,  corllanily,  and 

with 


102? 


St.      JAMES. 


Chap.  ii. 


Trill"  nllownncc  from  confcifnce,  and  c!oih  not  convert  and 
Mrn  from  it  iinuj  GoJ,  he  is  rcrtainly  in  a  (tatc  of  ilr.mnn- 
tiori,  becaufe  he  affror.ts  the  (ovcrcignty,  anJ  contemns  the 
nnthoriiv  of  that  God  that  matic  and  cnadltd  the  w'lolc 
law,  and  alfo  Hands  in  a  |)repiircd  rcadinefs  and  difpoliiion 
to  break  any  other,  yea,  all  oificr  law^,  in  the  groHcil  man- 
ner, whcdfiicvcr  any  forcible  temptation  may  alfaidt  him. 
Add  to  this,  that  living  in  the  breach  of  any  one  law,  will 
tniilcc  a  pcffon  unmeet  for  the  enjoyment  of  Gud,  as  well 
ns  living  in  the  breach  of  all. 

1 1  F(jr  he  that  faid,  Do  not  commit  adultery  ; 
i;:id  alio,  Do  not  kill.  Now  if  thou  commit  no 
adultery,  yet  if  thou  kill,  thou  art  become  a  tranf- 
greflnr  of  the  law.  12  So  fpeak  ye,  and  fo  do,  as 
they  that  (hall  be  judged  by  the  law  of  liberty. 

As  if  the  apofile  had  faid,  "  He  that  threatened  adul- 
tery with  death,  threatened  alfo  murder  with  diaih  ;  it  is 
the  fame  lawf,i\  cr  that  forbids  both,  and  his  authority  is  as 
truly  contemned  in  tr.-'nfgrcding  one  as  both  thcfe  laws. 
Difobedience  to  God,  in  any  one  law,  is  a  virtual  denying 
of  his  authority  to  prefcribe  any  law  to  us,  and  lays  a  foun- 
dation for  univerfal  difobedience;  for  it  Alniighiy  Gods 
foVcrei<;n'.y  be  difowncd  in  any  one  inrtancr,  it  may  as 
Well  he  fo  in  all  others  ;  the  fame  reafon  that  leads  to  the 
tbfervation  or  violation  of  one  law,  doth  cblicc  iis  to  keep 
or  break  all  the  refF,  and  that  is  the  authority  of  the  law- 
giver. The  whole  law  hath  sn  equal  obligation  tipon  the 
confclence."  From  hence  the  apofile  draws  this  inference, 
that  perfons  fhoidd  fo  fpeak  and  fo  dn,  fo  order  their 
fpeechcs  and  their  aflions,  as  they  that  Jhall  be  judged  by 
the  law  of  liberty.  Ncfe  here,  i.  That  all  we  fay  and  do', 
ail  onr  a£linns  and  exprefTions,  do  fall  under  the  judgment 
and  fentencc  of  the  law  of  God.  2.  Tiiat  the  law  of 
Goti,  in  the  hand  of  Chrifl,  is  the  law  of  liberty  ;  we  are 
freed  frotn  if  as  a  covenant,  freed  from  its  condeinnatory 
Curfe,  from  its  ri^orons  exactions,  bondage,  and  terrors. 
The  law  to  a  believer  is  a  law  of  liberty,  and  to  others  a 
law  of  bondage  and  death.  3.  That  it  will  be  a  great- 
help  to  tis  in  our  chriflian  coiirfe,  to  thvnk  often  that  ail 
oHr  words  and  aflions  mufl  come  into  judgment  ;  it  is 
agreeable  to  the  libcrtv  of  the  gofpel  to  believe  and  remem- 
ber, that  ail  wc  fay  and  do  mufl  6e  judged  by  the  law  of 
liberty, 

J 3  For  he  fliall  have  judjjmcnt  without  mercy, 
that  hath  fliewed  no  mercy  ;  and  mercy  nyoiccth 
againft  jtidgmcnt. 

That  h,  He  that  whiifl  he  VivcdJ/irurJ ns  wrrcy,  but  had 
o;>portiinily  and  ability  to  fhcw  ii,  JIjhII  hu'e  J!irl;;rncnl 
ivithout  mercy  \,  that  i-,  fl)all  be  very  fevcrcly  handled  by 
Go{|  ill  the  great  day.  and  the  fen'cn^'e  tba»  fHall  pafs  up.cn 
him  will  be  iiifwpporlablc  :  Rut  mem  rej'.iceth  tigainfl  jiirig- 
rirnt,  or  triiimplieth  over  judgment  ;  thai  is,  nieicy  in  fome 
degree  of  cxa'tation  ;  fiich  a  mercy  as  has  covetoiifncfs, 
bard-hcartednefV,  and  pcnurioufncfs,  with  all  its  cntnic, 
iindcLifs  tiet  ;  fuch  mercy  qnrdifics,  (Irengthcns.,  and 
enables 'he  perfon  i.i  whom  it  is  found,  to  be  confidcntlv 
'ecurc  tliat  he   Hull   receive  no  prejudice  or  hurt,  bv  I'.iat 


judgment  which  God  fhall  pafstipon  the  world  at  the  ercat 
day.  Learn  from  hence,  1  hat  merciful  men,  whofc  hearts 
and  hands  are  much  cxercifcd  in  doing  good,  and  (hewing 
mercy,  by  means  of  the  confcioufnefs  of  thcfc  God-like 
difpofiiinns  in  themfelves,  are,  or  may  be,  full  of  a  joyful 
and  blellcd  feciirity,  that  they  (hall  (land  in  the  great  judg- 
ment of  the  woild,  and  find  favour  and  acceptance  in  the 
eyes  of  the  judge  i  whin  all  unmerciful,  covetouy,  and 
hard-hearted  perfons,  (hall  fall  under  the  fentence,  and  be 
groimd  to  powder  by  it. 

i.j  What  Solh  it  profit,  my  brethren,  though  a 
rran  fay  h("  hath  faith,  and  have  not  works  :  Can 
faith  favc  him  ?  15  If  a  brother  or  fiftcr  be  naked, 
and  deflitutc  of  daily  food;  16  And  one  of  you  fay 
unto  them,  Depart  in  peace,  be  )e  warmed,  and 
filled;  notwithftanding  ye  give  them  not  thofc 
things  which  are  needful  to  the  bodv  ;  what  ihlh 
it  profit  ?  16  5  Even  fo  faith,  if  it  hath  not  woik.s, 
is  dead,  being  alone. 

Our  apoflle  here  rn'ers  upon  the  fecnnd  part  of  hi.<  dif- 
courfe  contained  in  thischapter,  namely,  tofhew  the  vanity 
of  a  frniilefs  faith  ;  that  fuch  a  faith  as  is  not  the  parent  and 
principle  of  obedience,  and  produilive  of  wood  works,  \% 
altogether  incffcflual  and  unprofitable.  Fuiih  of  no  kind, 
when  it  is  alone,  is  juflifying  ;  as  there  can  be  no  good 
woiks  without  faith;  fo  vhere  true  faith  is,  it  wiil  be 
fruitful  in  good  work";,  otherw  ife  faith  is  no  more  faith  ;  no 
believing  without  obedience  will  av^il  lis;  therefore  St. 
Paul  and  St.  James  both  agree  to  render  fo  faiih  the  things 
that  are  faith's,  and  not  to  take  awavfrom  works  tl'e  things 
that  arc  works.  If  hat  doth  it  profit  n  man  to  fny  he  hath 
fnilh,  Arc.  As  if  rur  apoflle  had  faid,  "  Let  not  any 
pcrfon  think  his  faith  fufhcient  to juflify  and  fave  him  with- 
out the  works  of  charity  and  mcrcv."  Alas  !  a  mere 
■worldly  p^of(■fl^•)n  is  a  poor  unprofitable  thing  !  What  v.  ill 
profefling  chrillianity,  and  faying  we  believe,  avail  to  falva- 
tion,  if  we  obey  net  Chrifl,  and  live  not  according 'o  the 
gcfpel  ?  Will  got>d  works  feed  the  hungry,  or  clothe  the 
naked  ?  Is  it  not  like  a  tnocking  of  thetn  ?  Even  {r-  a  no- 
tional knowledge,  and  a  bare  prcfeflicn  of  faith,  if  it  brings 
not  forth  the  fruits  of  holinefs  and  obedience  towards  Gcd, 
of  jiifiice  and  righteoufncf?,  of  love  and  rrerry  towards  our 
neishboiir,  it  is  an  cfTeifilual  dead  thing  ;  like  a  dead  corpfc, 
without  a  quickening  and  enlivening  foul  ;  it  is  altogeiher 
dead  as  to  our  iuftification  and  falvaticn.  Learn  hence, 
I.  That  a  frniilefs  faiih  is  crrtainlv  a  dead  faith.  It  is 
dead,  becaufe  it  does  not  unite  us  to  Chi  if!  ;  it  is  lifclef  , 
becaufe  there  h  no  Hvelintfs  in  fuch  a  perfcn's  perfonnnnces  ; 
for  though  fj.iili  be  not  always  alike  livttv,  vet  if  finceie,  it 
is  always  livin;/,  rnd  etiables  the  ehriitinn  to  live  unto 
Cliiift,  and  to  bear  much  fruit,  John  xv.  5.  He  tfr.t 
ali-eth,  (that  is,  bclicvctk)  in  nie,' tec.  Ohjine,  2.  The 
C(  mparifon  w^hich  Sr,  James  here  m.  kes  between  f;;iih  :  nfi 
charity;  from  whence  he  draws  ihis  concliifi"n,  "If 
charity  towards  the  poor,  profelltd  in  words,  but  vvithitit 
works,  be  counterfeit,  than  faith  in  Chrifl,  prcfeflljd  tn 'ike 
manner,  without  cbsdience,  is  alfo  counterfeit  and-falfc  ;  but 

,    .        <chMnty 


Chap.  ii. 


St.       J     a    M     E    S. 


1023 


charity  towards  the  poor  in  words,  and  not  in  deed-,  is  a 
c<n)!)tertt.it  charity  ;  accordingly  fniih  in  Chrift,  without 
obedience  to  his  comnnands,  is  a  talfe  faith  ;  a  dead  faith, 
in  regard  to  the  effldl  ;  becaufe  it  will  never  bring  them, 
hi  whom  it  i  ,  to  life  and  fulvation." 

iS  Yea,  a  man  may  fay,  Thou  haft  faith,  and  I 
have  u'orks  :  fhcw  tne  thy  faith  without  thy  works, 
and  I  will  fhew  thee  my  faith  by  my  works. 

St.  James  brin;;;s  in  thefe  Words  by  way  of  dialogue, 
between  a  fiiiccre  believer  that  has  true  Lith,  and  a  falfc- 
heartcd  hypoc  ire  ilia'  <in'y  pretends  to  it  ;  ihu?,  "  Thou 
fayeff  ih)ii  haft  true  faith,  though  thou  haft  no  works  to 
evidence  its  tru'h  i  I  fay,  I  have'true  faith,  bccaufc  I  have 
pond  works,  which  are  the  genuine  cffe«fls  and  fruits  of  it. 
Come  we  n«w  to  the  trial,  and  let  it  appear  who  faiih  true, 
thon  or  I  ;  if  thou  that  haft  no  works  fayeft  true,  prove 
thy  faith  to  be  true  feme  other  way.  Woiks  thou  haft 
none,  fhew  thy  faith  then  by  fomething  elfe  ;  but  that  is 
iinpoflible,  therefore  thou  vainly  boafteft  of  that  which 
thou  haft  not  ;  but,  on  the  other  fide,  fay;  the  fincere 
believer,  I  can  make  good  what  I  fay,  proving  the  truth  of 
r»y  faith  by  the  fruits  of  it  in  my  works  ;  this  is  a  real  de- 
inonftration  that  my  fai'h  is  no  vain  oftentation,  as  yours 
IS."  This  way  of  arguing  is  very  convincing  ;  it  gripes 
the  confcience  of  the  hypocrite,  and  covers  them  with  Ihame 
and  confuflon  of  face.  Learn  hence.  That  good  works 
are  the  evidences  by  which  Chrift  will  judge  of  our  faith 
now,  and  according  to  which  Chrift  will  jud>:;e  of  us  and 
our  faith  at  the  great  day.  T'hefe  two,  faith  and  good 
works,  ought  to  be  as  infeparablc  as  light  and  the  fun,  as 
fire  and  heat.  Obedience  is  the  daughter  of  faith,  and 
faith  the  parent  and  principle  of  obedience. 

19  Thou  believeft  that  there  is  one  God  ;   thou 
doeft  well.  The  devils  alio  believe  and  tremble. 

As  if  the  apoftle  had  faid,  "  Be  thou  cither  Jew  or 
Chriftian,  thou  believeft  that  there  is  a  God,  and  aftenteft 
to  the  articles  of  religion  ;  herein  thou  doeft  well,  but  this 
IS  no  more  than  what  the  devils  doj  for  they  alfo  believe 
and  trembre;  and  if  thou  haft  no  better  faith,  and  no 
bet'er  fruits  of  thy  faith  than  they,  thou  haft  the  fame 
r^afon  to  tremble  which  they  have."  Oi/crve  here,  i. 
That  a  bare  and  naked  aifent  to  tlie  truths  of  the  gofpcl, 
yea,  t'.  the  fundimental  truths  and  articles  of  rcliricn,  is 
not  faith  that  will  juftify  and  f:;ve  ;  The  devils  have'  it. 
yet  have  no  hopes  of  falvation  with  it  ;  they  believe  that 
there  is  a  God,  and  a  Chrift  that  died  for  other;,  thoucrh 
ivit  for  them  ;  fo  that  an  atheift,  that  does  not  bclicve'^a 
God,  is  worfe  than  a  devil  ;  for  he  believes  that  there  is  a 
God,  whofe  being  ,he  aihtift  denies,  2.  That  horror  is 
the  truir  and  eHx-61  of  the  devil's  faith  ;  the  more  they 
knovv  of  God,  the  more  they  dread  him  ;  the  more  they 
t!unk  of  him,  the  more  ihcy  tremble  at  him.  O  God  ! 
Ail  knowledge  of  thee  out  of  Chrift  is  uncomfortable; 
tnne  attribute?,  which  are  in  tbemfclves  dreadful  and  ter- 
rible, beir.2  behuld  by  us  in  thv  Sou,  do  yidd  comfoit  and 
iwcsm(,fs  10  us- 


So  But  wilt  thou  know,  O  vain  man,  that  faith 
without  works  is  death?  21  Was  not  Abrahain 
our  father  juflified  by  works,  when  he  had  ofFer^d 
liaac  his  Ion  upon  the  altar?  Sccfl  thou  how  fai:!i 
wrou-ht  with  his  works,  and  by  works  was  faith 
made  perfcft  ?  22  And  the  fcripture  was  fulfilled 
which  f.iith,  Abraham  believed  God,  and  it  was 
imputed  unto  him  for  righteoufncfs  :  and  he  was 
called  the  friend  of  God.  23  Ye  foe  then  hour 
that  by  works  a  man  is  juftificd,  and  not  by  faith 
only. 

Our   apoftle   here  goes   on  to  prove,  that  a  perfon  is 
juftifi'-d  by  works,  that  is,  by  a  working   faith,  from  the 
example  of  Abraham  ;  and  the  argument  lies  thus  :  *'  If 
Abraham  of  old  was  juftified  by  a  working  fiith,  than  we 
cannot  be  juftified  wit'iout  i:  at  this  day  ;   but  Abraham, 
the   father   of  the   faithful,  and   the  friend   of  Gcd,  was 
juftified  by  a  working  faith,  therefore  faith  without  woiks 
will  juftify  no  man.    As  Abraham  was  juftified,  fo  m.uft  we 
and  all  others  be  juftified  ;    becaufe  the  means  and  method 
of  jiiftification  were  ever  one  and  the  fame,  and  ever  will 
be  uniform  and  alike.     But  Abraham    was  juftified  by  a 
working  faith,  his  faith  was  full  of  life,  efKcacy,  and  power, 
in  bringing  forth  obedience  unto  God  ;    wiincfs  his  ready 
coinpliance  with    that    hard  and    difficult  command,  the 
offering  up  his  fon  Ifaac.    Ser^  ihou  how  faith  ■wrmght  zi-ith 
his  uyrks  P  that  is,  how  his  faith  did  both  dired  and  allift 
him  in  that  work.     Heb.    xi.  By  faith  Abrfiham  offered  uf 
{face,  and  by  ivorki  %vas  h'ls  faith  made  perfef},  that   is,  de- 
clared to  be  perfeft  ;  for  Abraham    was  jullifi<:d  five  and 
twenty  years  before  he  offered  up  his  fon,  but  his  conquer- 
ing the  difficulties  of  that  work,   ftiewcd  the  pcrfefl ion  of 
hii  faith  :    And  as  the  gcodnefs   of  the   fruit  declares  the 
excellency  of  the  tree,  fo  the   fruit  of  obedience  evidenced 
the  finceriiy  of  Abraham's  faith."     From    thence   then  it 
may  and  muft  be  concluded,  that  a  barren  and  empty  faith 
IS   a   dead  faith;    dead,  becaufe  it    may  be  found  in  and 
with  a  perfon  dead  in  trefpaftes  and  fms  ;    dead,  becaufe  it 
receives  not  the  quickening  influences  of  the  Spirit  ot  God  ; 
dead,   becaufe  it  wants  operation,  which    is  the  eifciV  ot 
life  ;    dead,  becaufe   unavailing   to  eternal  life.     Obferve 
farther,  The  honourable  characler,  and    ncble    leiiimony 
here  given  of  Abraham,  for   and  upon  the  account  of  his 
faith  and  obedience  ;   He  was  called  the  friend  cf  God.     All 
true  believers  are  God's  friends,  as  friends  they  are  recon- 
ciled to  him ;  as  friends  they  enjoy  communion  with  him, 
and  communications  from  him  ;    as  friends  tliere  is  a  con- 
formity of  wills  and  afFcftions  between  them,  they  like  arid 
love,  they  will  and  choofe  the  fame  things  ;  as  fiieiids  they 
defire  and  long  for  the  complete  fruiiic  n  and  enjoyment  of 
each  other.   Laftly,  The  inference  which  St.  James-  drawi 
from  this   inftance  of  Abraham,  ?>  _/>;   then   how  th,:i  by 
wcris  a  man  is  ju/lified,  and  mt  by.  faiik.      By  faith  only, 
he  mean?  faith   that  is'alonc,  foli'ary,  and  by   itfclf,   wirji- 
out  works,     ^ue/i.  But  doth  not  St.  Jame«,   by  affirnnn;^,  - 
that  by  works  a  man  is  jufiiftd,  and  not  by  faith  ^nly,  con- 
tradift   St.   P.;iil,   who  fa)?.  By  the  d-eds  of  the  law  fhail 
mfcjh  he  jufiipdin  CidUjigki?    Ri^in.  ia.,  XQ.  AnJ.   Not 

at 


102.J, 


St.      J     A    M    E    S. 


Chap.  m. 


at  all,  I.  B'Oiiife  they  il.>  nol  fnt-nk,  ad  IdtfH,  to  the  fame 
thin-^;  S'.  P'.ul  fpi.aks  of  juilifKaiion  bctore  G'jd,  Sr, 
J;imes  of  inaificaiion  Iv  fore  mrn  :  S>.  P>ul  fpenks  of  the 
jiiaifijJtion  of  <mr  perfon,  S-.  J  '■  nrs  <>f  the  juilification  of 
our  faith.  '..  Thev  tl'>  not  fpe.  k  iifJem,  to  'he  fa-ie  prr- 
A-ns:  S-.  Paul  had  u.il.)  with  f.lfc  spodlcs.  ond  jud^izinE; 
chri'tianj,  who  fnught  to  fubllituit  the  works  of  the  !r.v. , 
and  a  riehteotifncfs  ot  thtir  own,  irftcad  of,  or  at  Icall  in 
C'jtii'mai'^n  with,  the  gr=ce  of  Gud  ;  but  Sr.  James  hsd 
todowi'h  hvpocriiical  ])r'fc(r,  rs,  who  abufcd  St.  Pair's 
d;)ft.-ine  of  frre  grace,  and  took  enooiirapemcnt  to  (in, 
aflirininr,  that  if  they  believed,  it  was  rtifncicnt,  no  rnatter 
how  they  lived  ;  ihtret.irc  S'.  Jime.-;  urges  the  nectfii;v  of 
pnod  woik-s  as  evidences  of  ihe  fincyity  of  our  tni:h. 
The  firm  of  the  matter  is  this  what  God  has  joined  none 
miift  divide,  and  what  God  has  divided  none  muft  join  ; 
he  has  feparated  faith  and  w..rks  in  the  bufinefs  of  ju.lifi- 
cation,  according  to  St.  Paul,  and  none  muft  jom  them  in 
it  ;  and  he  has  joined  them  in  the  lives  of  juftiricd  perfons 
aa'St.  James  fpakc,  and  thcic  we  mud  not  fepirate  them. 
St.  Paul  aflTurcs  i:<.  That  works  have  not  a  co-efficiency 
in  jullilkation  itfclf  ;  but  St.  J?mes  adiires  us  that  they 
nuv  and  ought  to  have  3  co-cxiftency  in  them  that  .ire 
juflified. 

25  Likewife  alfo,  was  not  Rahab  the  harlot 
jullified  bv  works,  when  (he  had  received  (he  mcf- 
fcngers,  and  had  fcnt  theni  out  another  way  ? 

Here  the  apoflle  declares,  that  Rihab  was  juflified  by 
»  working  faith,  as  Abraham  was  before  her,  which  ap- 
peared in  her  tniertaining  the  fpies,  hxlj^ing  them  in  her 
hnufe.and  difiDilline,  them  with  all  pollible  privacy,  which 
was  a  notable  evidence  of  her  faith  in  the  God  of  Ifrael, 
her  faiih  bcinq  accomp.inietl  with  great  ftlf-denial,  atid  ex- 
pofing  her  io\->  miuhiy  hazard.  Indeed,  R.ihab's  faith 
■was  liiixcd  with  great  infirmity,  (he  told  a  lie  ;  bur  that  is 
overicjiced  by  God,  and  her  faiih  only  recorded,  not  her 
failinc;  divulged,  Rahab's  lie,  Sarah's  laughter,  job's  im- 
patience, are  not  mentioned  :  We  difcover  corruption  in 
the  very  esercife  of  our  graces  ;  but  oh  !  how  gO(x}  a  Mader 
do  we  ferve,  that  pardons  otrr  infirmities,  and  accepts  our 
iinceriiy  !  Learn  hence.  That  the  duties  and  lervices  of 
belitvcrs,  though  blcmilhtd  with  many  defedl.s  do  find 
acceptance  wiili  God,  and  Ihall  not  fail  to  be  rewarded  by 
him.  Rahab's  faith  was  fecn  in  receiving  the  (^pies.  her 
weaknefs  and  infirmity  appeared  in  her  lyins: ;  C)rxi  piii;d 
and  pardoned  the  one,  and  accepted  and  cewardtd  the  other. 

2G  For  as  the  body  without  the  fpirit  is  dead,  fo 
faith  without  works  is  dead  alfo. 

In  this  vcrfe  the  apoflle  funis  up  the  whole  matter,  by 
comparing  a  dead  faith  to  a  dead  corpfe  ;  as  that  is  in-pcr- 
Jv61,  waiiting  its  bell  snd  nobleft  part  :  So  taith  wi'hout 
■works  warns  that  which  dignifies  and  completes  it.  Fai;h, 
without  hoiinefsto  enliveri  i*,  is  a  deud  body,  without  the 
fpirit  to  quivken  it.  Again,  as  a  dead  corpfe  is  ufclefs  as 
well  as  imperfcft  \  ikuugh  it  has  eyes,  it  fees  not  ;  feet,  it 
walks  not  ;  mouth,  bur  fpe?ks  not ;  thus  it  is  with  a  dead 
faiih,  bcii'ij  uoaccotupanicd  with  a  good  life  \  no  bclievingj 


wihoiit  obedience  will  av?.iT  lis  ;  fof  though  there  is  no 
merit  in  our  obedience  ih:tt  we  fhould  be  fivcd  for  i',  yet 
is  there  fiich  a  necetlity  of  obedience,  that  we  tluli  never  be 
faved  wi'hout  if.  Again,  as  a  dead  corpfe  is  noiror.ie  to  us, 
fo  isa  profrdiou  of  faith  v  iihout  obetliencc  Kithfome  to 
G.-d  :  He  fays  to  all  the  workers  of  iniquity,  Dt^arl  fr.'n 
tr.e,  I  Inow  \cu  nJ,  I  approve  y  u  not.  /Is  the  huh  tvill- 
oul  de  Jfirit  isii^'id,\\y^  i.s,  as  the  binlv  i  knovrn  to  be 
dicwA,  it  we  perceive  no\ii:.l  a£lii  ns  flowing  Inm  the  foil, 
fo  IS  fsi'h  dead,  if  we  fecit  not  dimonlli.  t.d  by  tH'tflipai 
opcr.ition  ;  as  it  is  Recdfary  to  the  being  r  f  i  living  b-  dy 
that  it  be  united  to  the  foul,  fo  it  is  necefi'ary  to  the  I  ciiig 
of  a  living  chriilian's  faith,  that  it  brings  fonh  wojLs  of 
obedience  iu  the  ChriOiiii'ilife. 


C  M  A  P.     III. 
Our  ap-jlk  in  chu  ch-.picr  Jknri  iht  great  nncfp.ty  we 
lie   un  rr  lo    watck  cur    cur  words,    and  to  avoid 
thefm  of  the  tcmgite,  end  this  tcih  as  an  argument  of 
cur  Jimerily,  and  as  an  orruwienl  to  our prc/ijion. 

MY  brethren,  be  not  many  maHers,  l:nowing 
that  we  fhall  receive  the  greater  condemnation. 

For  the  clearer  underftaiidirg  of  thefe  words,  let  us  con- 
firmer,  I.  What  the  apoftie  d.;cs  not  forbid,  namely  private        J 
and  brotherly  admonition,  wkich  proteed^  f  em  ct:riai3n        1 
love  one  towards  another,    much    lefs  does   he  condttrn 
public  and  authorized  reproof:    Cod  hss  made  it  the  duty 
of  ail  to  admonifh   and  repn-ve  c;  ch  other  charitably  ;  he 
has  made  it  the    duty  of  others   to  adtr.or.i(h  and  cen.L-re 
evil-doers  aiiihoritativelv  ;     this  therefore  is  not  fcrbuldcn. 
2.  What  it  is  that  is  here  forbidden,  namely,  fuch  a  re- 
proving of  others  as  is  fiipercilicus  and  maflerly,  managed 
wiih  (harprefs  and  feveriiy,   rafhly  and  rigidly.     As  if  the 
apoflle  had  faid,  "  Be  not  magiiterial  anrf  cenforious  to-        ^ 
wards  your  biethren,  as  if  ev<ry   one  of  yoii   had  many        1 
maflers'  in  him  :"  cenfurirg  of  oihcrs  is  an  arrogation  of 
mafleyfliip  over  others,  and  the  afTi-ming  of  a  power  over 
them   which  God  never  g.'vc  us.  it  is  a  bold  uliirpticn  ot 
God's  authority  ;  we  may  sdmrni/h,  reprove,  and  \\  arn :  but 
it  muff  not  be  in  a  lordly  manner,  in  a  mafterly  way,  which 
is  reviling  rather  than  reproving  ;    we  muft  confidcr  what 
may   ftand   with  charity,  a.s  well  as  v^ hat  will  conCft  with 
truth  ;  every  evil  mull  not  be  divulged,  but  f.  nre  mv{i  b« 
covered  with  a  cK  ke  of  love  i   there  may  be,  and  ott-iimes 
is  a  great  deal  of  malice  in  reporiii-g  truth.  ObJtrvtvtWy 
The  rcmedv    prelcribed  againlt   cenfurlng  others,  namely, 
the   confideringourft  Ives  "that  we  (hall  thereby  rmji* /^# 
grfater  damnation  ;    fharp  reprovers  in  judging  others,  pro., 
nounceadoom  upon  themfclvcs  ;    fuch  as  reprove  erhcr 
out  of  oflice,  or  out  of  charity,  ought  to  look  to  themltlvcs, 
led  in  reproving  others  they  condemn  thcmlelves. 

s  For  in  many  thini^s  we  offend  all.  Tf  any  man 
offend  not  in  word,  tbc  fame  »  a  perftCl  man,  and 
able  alfo  to  bridle  the  whole  body. 

As  if  iHe  apoaie  had  faid,  "  We  had  nerd  to  be  rery 
candid  iaccnfuring  others,  loi  we  allut  Ui  efi.fcd  in  n  iny 


Chat.  hi. 


St.      J    a    M    E    S. 


1025 


tilings  ourfelves,  cfpeclally  v.ifh  and  by  our  tongue,  wliich 
is  an  engine  of  mnre  mifchicf,  both  to  ourfclves  and  others 
th.in  any  oilier  member  of  the  body  ;  and  accordingly  he  is 
called  here,  not  a  gracious  man,  but  a  pcrfeS  man,  one 
that  has  attained  to  the  fullcft  mer^rures,  and  highcll  degrees 
of  grace,  that  can  bridle  his  tongue:  To  be  able  to  bridle 
the  ton;^He  is  an  argument  of  confiderable  growth,  and 
liappy  proqrefs  in  grace  ;  he  that  can  bridle  his  tongue,  can 
bridb;  his  whole  body,  that  is,  governs  all  the  other  actions 
of  Iiis  life  ;  he  is  a  very  extraordinary  chriltian. 

3  Behold,  we  put  bits  in  the  horfes  tnouths,that 
they  may  obey  us  ;  and  we  turn  about  their  whole 
body. 

As  wc  rule  the  wliole  body  of  a  horfe  by  a  bridle  in  its 
moirh,  fo  by  bridling  our  tongues, wc  (hall  rule  and  govern 
all  theadions  of  our  lives.  ^ Note,  That  as  hot  and  hard- 
mouthed  horfes,  fo  the  tongue  of  man  is  apt  to  run  out, 
un!.  {-  well  bridled  ;  nor  is  any  bridle  ftrong  enough  to  hold 
it  in,  but  the  bridle  of  grace  ;  nay,  nol  that  at  all  times. 
The  grace  of  God  is  bo-th  fpur  and  bridle  to  thelongiie  of 
man  :  Grace,  like  a  fpur,  provokes  to  fpcak  for  God,  and 
for  the  good  of  others  ;  and  grace,  like  a  bridle,  flops  us 
from  fpeaking  what  may  grieve  thcfpirit  of  God,  and  jijf}- 
ly  offend  others.  None  rule  their  tongues  well  witlwut 
grace,  and  every  one  that  has  grace  doth  not  rule  tlicm  wellj 
it  is  a  great  part  of  pcrfcftion  not  to  offend  in  word. 

4  Behold  alfo  the  (hips,  which  though  the)' k  (o 
great,  and  are  driven  of  fierce  winds,  yet  are  they 
turned  about  with  a  very  fmall  hehn  witherfocver 
-the governor  lifteth.  5  1  Even  fo  the  tongue  is  a 
little  member,  and  boaftcth  great  things.  B>;hold 
how  great  a  matter  a  liitle  fire  kindlcth  !  6  And  the 
tongue  is  a  fire,  a  world  of  iniquity:  fo  is  the  tongue 
amongfl:  our  members,  that  it  defileth  the  whole 
body  fctteth  on  fire  tbc  courfe  of  nature  ;  and  is 
fet  on  fire  of  hell. 

The  defign  of  our  anoftk,  by  this  and  the  -former  fmili- 
ttide,  is  to  flicw,  that  litile  things  well  governed  can  govern 
great  bodies  ;  as  tiie  rider  by  a  fma'.l  bit  can  govern  the 
horfe  at  pleafure,  anil  the  pil  t,  by  a  fmall  rudder,  can 
trianage  the  (hip  with  eafc  ;  {o  the  government  of  that 
little  member  the  tongue,  i  a  fpecial  mean  for  governing 
the  whole  man.  T^ext  he  compares  the  tonj^ue  to  fire,  in 
regard  to  the  dar;;er  that  abends  it  :  Will  a  fpark  of  fire 
fet  an  hoiife,  2  town,  a  city  in  a  llame,  and  lav  it  in  afhes  ? 
in  like  manner  wiil  a  fiery  tonsuc  inflame  a  fam'rlv,  a  fo- 
"Ciety,  a  church,  a  kingdom:  V"ea,  the  whole  woild,  by 
(fnfc  and  contention,  pitting  all  into  coinbuflioti  ;  fuch  a 
tongue  being  fet  on  work  by  the  devil,  and  kincFled  by  that 
■fire  whicUcame  from  hell  ;  but  verily,  a  toni;iie  fet  on  fire 
from  hell,  (hall,  without  repentance  be  fet  on  (ire  in  lull. 
Learn  hence, That  a  wicked  'ongue  is  of  an  htllilh  ori.-inal, 
the  fire  ot  furh  a  tongue  is  Mowu  up'by  the  bre.iili  of  hdl; 
let  us  abhor  contentions,  revilings,  and  reproaches,  .as  wc 
Would  hell  itfcU". 

7  For  every  kind  of  bcafU,  and  of  Lird.«i,  and  of 


ferpent,  and  of  things  in  the  fea,  is  lamed,  and  hath 
been  tamed  of  mankind:  8  But  the  tongue  can  no 
man  tame;  ?<Manunruly  evil,  full  of  deadly  poifon. 

)  Our  aportlc  here  goes  on  in  fliewing  how  difl'ciilt  it  is  to 
govern  the  tongue;  it  is  wilder  than  the  wildcd  beads,  they 
are  more  tracSable,  and  may  be  fooner  tatiicd  ihan  a  tongue 
be  governed  ;  it  is  an  unruly  eiil,  that  \\\\\  not  be  held  in. 
Nature  has  fet  a  double  guanl  about  ilie  tnij^iie,  namtly, 
the  teeth  and  the  lips,  and  grace  has  laid  many  reflraints 
upon  it,  and  yet  it  breaks  out  f"jll  of  deadli pc':j'.n  ;  intimat- 
ing, that  the  tongue  is  as  deadly  as  a  venomous  beaft.  In 
the  wild  defert  there  are  lion',  l)ears,  and  lygers,  but 
thefe  alFaiilt  us  but  now  and  then,  .nndcaii  only  rend  tlie 
^^i^,bllta  conicmioiis  tongue  is  aUvay  tn.ublefoirie  to  the 
foul  and  fpirit  ;  Man  tamcili  the  btafts,  and  God  tamctli 
man:  And  the  apoftle's  calling  the  tongue  an  unrn'iy  evil 
full  oj  deadi\  poijon,  plainly  imports  that  a  vickcd  tongue  is 
Venomous  and  hurtful;  a  ilandcrous  tongue  is  a  c'eadl)  poi- 
foii,  nothing  can  fecure  agnlnfl  it  but  inncccncy  :;nd  a  good 
confciencc;  if  we  fall  by  it,  let  thiscoirdbrt  us,  that  iliere 
V  ill  be  a  refiirredlion  of  our  names,  as  well  as  of  our  pcr- 
Ibns  ;  let  us  always  then  keep  in  the  way  of  our  duty,  and 
3iid  comnut  our  go:idnameto  Ciod'scare  and  keeping. 

9  Therewith  blefs  we  God.even  the  Father  ;  and 
therewith  curfe  we  men.  which  are  made  after  tlie 
fimilitude  of  God.  10  Out  of  the  fame  mouth  pro- 
ceedeth  blefling  andcurfing.  My  brethren,  thefe 
things  ought  not  fo  to  be.  1 1  Doth  afountain  fend 
forth  at  the  fame  place  UK^tt-watcr  and  bitter  i  1 2 
Can  the  fig-tj-eec;  my  brethren,  bear  olive-berrics? 
either  a  vine,  figs  ?  {<ican  no  fountain  both  yield 
fait  water  and  fiefli. 

Ohfeme  here,  I.  Our  apoftle  inforrjs  us  what  is  tiie  ;r  ^- 
perufe  of  the  tongue;  namely,  to  blefs  sad  praife  God  ; 
fpcech  being  ihemofl  excellent  faciilt",  is  to  beconfccraltd 
to  divine  ufes  ;  it  is  both  a  good  man's  work  and  his  recre- 
ation to  blefs  and  praife  God.  2.  The  final  ufe  which 
fome  men  put  the  tongue  unto,  and  that  is,  to  tiirfc  with 
it,  to  curfe  men  that  have  the  natural  iniaje  of  God  upcn 
thetn,  yea,  holy  and  good  men,  ttiat  have  the  divine  i!rat;c 
of  God  inflamped  tipon  them  ;  that  is,  the  abiife  of  fome 
men's  tongues,  their  nmUh  is  fidl  of  {iirftng  and  iitlcriufs, 
3,  The  fame  tangiie  cannot,  (liould  not.blefs  God  and  curfc 
men;  to  pray  and  bratvl  with  the  fame  tongue  is  fli:inieful 
hypocrffy;  to  go  from  ^vor(hipp^ng  to  rai'liig  and  re\illing, 
to  (pe:<lc  to  tlie  God  of  heaven  with  a  twigue  let  on  fire  ('f 
hell,  is  a  monilroiis  impiety.  4.  How  the  apoOledifcovers 
the  mighty  abfurdiiy  of  bh-fiing  and  ciirring  v\iih  one  and 
the  fame  tongue,  and  of  putting  the  beff  menibrr  .to  the 
wortt  ufe;  the  good  aggravates  tlie  evil,  and  the  evil  dif- 
paragcth,  .ye?.,  iHfproveih  the  good;  to  fuppole  that  ihc 
fame  tongue  ihoidd  acceptably  blefs  God,  and  at  t.hc  fame 
time  finfiilly  ciirCe  men,  is  as  irraiion:d  and  abfiird,  as  to 
imagine  that  the  fame  fountain  ilioidd  fend  forth  fait  water 
and  ficfli,  fweet  water  atid  bitter  ;  and,  as  if  a  f1g-irec 
fhoiiid  bring  iorth  olives,  or  a  vine  bear  figs  :  Our  r.pc  (fie 
argues  and  reafons  from  what  is  inp<  (lillc  in  i.aii;re,  fo 
6  O  what 


1026 


St.      J     a     M    E    S. 


Chap.   hi. 


wliat  is  abfurd  in  manners;  contrary  cffin^s  from  the  fame 
catifc  is  again;}  ihc  'uJcr  nf  nutiire  ;  in  like  manner  grace 
is  uniform,  and  ahf  ays  afls  like  itftlf;  to  blef  and  curfe, 
to  pray  .ind revile,  is  wholty  inomfllfent  wiih  grace:  N'riire 
abh  )rs  ontra 'iftions,  and  fn  d  >cs  the  prace  of  Go-I  : 
Though  a  chrillian  has  a  double  principle  in  him,  rht  fifth 
anil  ihc/pirif,  yet  he  has  not  a  double  heart  ;  his  fpi;it  is 
flnyie  anil  (ini:erc  in  what  he  docs,  in  all  he  docs  btnh  fur 
G>xlan(i  min. 

1  3  IT  Who  is  a  wife  man, and  endued  with  know- 
Icdijc  amon^ftyou?  let  him  flinv  out  of  a  j^opd  con- 
verfation  his  works  with  meekncfs-of  witdom. 

As  if  ourapoftic  had  faid,  "  If  any  among  you  defire  to 
approve  vourfclvcs  more  knowing  than  others,  wifer  and 
better  than  other*;,  as  you  would  be  th  )uyht  when  ycu 
ccnfure  anddefpifc  others  fliew  it  to  the  world  by  a  better 
converf<iion,  by  your  abounding  fruitfulnefs  in  gooil  works 
and  by  fuch  mceknefs  of  fpirii  as  will  be  an  evidence  of 
true  wifdom."  Hence  we  if.irn.  That  the  wife  man  is  a 
meek  and  patient  man  ;  as  pride  and  folly,  fo  wifdom  and 
ineeknefs,  are  companions  ;  the  more  wifilom  a  man  ha?, 
the  more  he  can  check  himfelf,  and  curb  hispuflion:  Mofts 
is  renowned  in  foripturc  for  his  wifdom;  and  for  his  meek- 
ncfs  ;  wcallatfeil  the  reputation  of  wifdom,  let  us  difcover 
it  by  humility,  in  bein^/owly  within  ourfelves;  and  by  our 
meeknefs  in  bearinjj  with  and  forbearing  one  another  ;  yet 
hiiift  our  meeknefs  be  a  wife  meeknefs,  it  tnvrft  be  a  ineek- 
nefs of  wifdom  ;  otir  meeknefs  muft  be  oppofitc  to  fierce- 
nefs,  but  not  to  zeal  ;  Mofc;  was  very  tneck  in  his  own 
caufe,  but  hot  as  fire  in  the  catifc  of  God  ;  meeknefs  and 
zeal  are  confillent,  let  us  then  JJjew  out  of  a  goad  cinverfaiicn 
»iir  worisivi/h  vuekn(fs  of  iviftkm. 

T  4  But  if  ye  have  bitter  envying  and  (Irife  inyour 
hearts,  ^lory  not,  end  lie  not  againfl  the  truth.  15 
This  wil'dotn  dcfcendeth  not  fiotn  above,  but,  » 
earthly,  fenfual,  devilifli,  1 6  Forwhcre  envying  and 
flrife  is,  there  is  confufion  and  every  evil  work. 

Ohjerye  here,  I.  How  the  apofile  points  at  the  root  of  all 
tongue-evils  ;    we  pretend  zeal  andjultice,    zeal  for  God, 
arid  doingright  toourfelves  ;  bnt  thetrne  caufe  is  ^-w^called 
hittiT  euvying,  as  being  bitter  in  its  root,    bitter  in  its  fruit, 
bitter  to  otherf,  bitter  to  ourfelves  ;    this  is  a  p:iinful  evil, 
an  unprotitablc  evil,  a  foolifhllnful  evil ;  it  makesanother's 
good  our  grief.      But  why  fo  ?  The  good  of  another  is  no 
Kurt  ta  us  ;   we  have  not  the  lefs  becaufc  another  has  more  : 
Leah's  truitfulnefs  was  no  caufe  of  Rachael's  barrehnefs  ; 
why  then  fhould  it   be  the  occafion  of  Rachael's   envy  ? 
Thy    portion  is  not  impaired  bccaufe  thy  brother's  is  en- 
creafal.  2.    How  envy  and  ftrife  are  here  joined  togcthcri 
ifyou   have  envying  andjirife  in  your   hearts;    when  envy 
is  found  in  the  heart,ilrife  will  foon  be  found  in  the  tongue 
tor  envy  is  the   mother  of  ftrife  ;    natural  corruption  doth 
moft  et  all   bewray  itfelf  byenvy  ;    it  has  an  eariy  fj-ring, 
and  a  late  autumn  ;   we  have  it  as  foon  as  we  come  into  the 
world,  and  it   is  an    hard  matter    to  leave    it  before   xe  go 
•ut  of  it  again  ;    Children  fuck  it  in  with  their  milk,  and 
the  old  man  buries  it  in  his  coflin.     3.  What  are  the  bitter 


effeifls  and  fruits  of  envy  and  flrife;  namclvi  confuften  and 
ev  ry  nil  work,  an  envious  fpirit  is  an  unquiet  anil  h  itkcd 
fpirii  ;  the  devil  workeih  by  n-  inllruments  more  than  by 
eiuioiis,  difccntenied  and  malicious  pcrfon  :  Pride  and 
envy  wf  re  the  two  fird  fins  that  cri  pt  into  the  world  ;  the 
firfl  man  was  ruined  by  pride,  the  feci  nd  dtltioyed  by 
envy,  the  whole  world  could  not  hold  two  bioihtis  wh(n 
the  f>ne  was  envied  by  the  otlar  :  Caii.'s  tn\  y  laHed  blood, 
and  verily  the  finner's  envy  tliiril  after  it  ;  well  therefore 
may  the  apoftle  fay,  ff'iere  eniying  and  Jhife  is;  there  is 
eonfiijiin,  and  every  evil  work,   (Jc. 

17  But  the  wifdom  that  is  from  above  is  firfl 
pure,  then  peaceable,  (gentle,  an^cafy  to  be  entreat- 
ed, full  of  mercy  and  ^ood  fruits,  without  partial- 
ity, and  without  hypocrify. 

Our  apoftle  here  enters  upon  a    coirparifon  between 
earthly  wifdom,  and  fpiriiual  heavenly  w  ifilom  ;  between 
wifdom  that  i    not,  and  wifdom  that  is   from  above.     Oi- 
■fen^e,   i.  That  wifdom  which  is  not  from   above  charac- 
terifed  and  d'  fcribed.   (r.)It  is  earthly,  it  is  fiiitcd  to  earth- 
ly minds,  and  it  is  employed  about  earthly  things  :   Earthly 
•wifdom  isiTiere  folly,    it  is  faid  to  be  wifeotdy  for  this  world 
and  ro  have  fuch  an  iinfavoiiry   fpirit  as  will  rtlifh  nothing 
but  what  is  earthly.   (2.)    Senfual :   fuch  w  ifd"m  as  tcndeth 
only  to  gratify  the  fenfes,  and  is  convcrfatit  about   outward 
pleafures,  which  are  the  plcafures  of  the  beafl,  and  not  of 
the  inan  :   Such  fenfual  fatisfaftions  do  only  pleafe  the  fcn- 
fnivc  appciite,  which  is   the    hi^hefl    ratir.nal    pleafiire  to 
mortify  and  fubdue.     (3.)  Devilijh  :  becaufe  it  is  fuch  wif- 
dom as  is   found  in   the  devil  :    he  is  only  wife  to  do  irif- 
chii.f.      As  a  man  has  a  flefhiy   part  in  ccmmon   with   the 
beall,  f)  there  .ire  fome  fins  wiiich  thefcripiure  calls  fltfhly 
and  be.iflly  lufts,  as  unclcannefs,  liot,  exccfs,  and  the  like; 
■but   as   man  has   fiimcwhat    in  common  with  the   angeU, 
namely,  his  fpirit  and  foul,  fo  there  are  fome  lins  which  arc 
called  Satan's   lulls,  John    viii.    44.      His  lujis  he  uiii  da 
Thus  envy,  pride,   wrath,   revenge,   malice,  flandtr,  thefc 
fins  make  a  man  dcvilifh,  like  tjnto  Satan  ;    hence  is  Sr, 
Paul's  exhortation,    2  Cor.  v4i.   l.   To  cleanje  ourjeives  from 
tdl  fiUhiiieJs  of  ficfh  and  fpirit.     Lord,  pity  the  deplorable 
ruins  of  mankind,  companionate    fallen    iran,   who  hath 
not  only  fomcuhat  of  the  beaft,  but  alfo  fomevvhat  of  the 
devil,  in  him  by  nature  '    O  deplorable  dcgrndaticn  I  And 
fliould  he  facritice  himfclf,  he  could  not  fa\  e  himfelf  with- 
out afanflifier  ;  he  muft  be  reffored  t*)  the  divine   likenefs 
here,  or  never  enjoy  his    maker   hereafter.       2.   He   next 
Aekx\h€sfpiritual  tvifdom  t«  \i'.,  and  that,  firft  by  its  original 
it  is  fron  above  :     All  wifdom    ii  known  by    its  dtlcent  ; 
carnal  wifdom  is  of  the  earth,  eanhly  ;     fpiriiual  wifdom  is 
from  above,  and  has  an  heavenly   Author,  and  its  original 
and  defcent  is  heavenly :     The   wifdom   that  is  Jnm   ubfi.:e. 
Secondly,  He  dcfcribes  fpiritual  wifdom  by  us   cfftfl.' ..nd 
fruiis,  bv  it'-  properties  and  qnali'ies,  and  nckons  up  eight 
of  them,   (i.)  True  wilcldm  h  pure  and  hul)  viifdrm,  and 
finlcfs   craftinefs;  The    heart  of  fuch   a  perfn   is  clean, 
though  not  wholly  free  from  fin,  and  his  way    is  undefiled  : 
This  pure  wifdoin  will  not    broi  k  the    filthintfs  ciiler  of 
error  in  judgment,  or  (in    inpia£lice:     Ern-r  is  a  blot  iis 
well  as  fm,  and  is  «s  damnable  as  fin  ;  the  one  ii  an  open      I 

rea«l 


I 
I 


Chap.  iv. 


St.      JAMES. 


1027 


foa>!,  the  other  a  fecret  path  to  hell  and  deftruftion  ;  he 
th.u  i-;  wife,  and  has  a  due  care  of  his  foul's  falvatinn,  will 
be  a:;  much  afraid  of  erroneous  principle!;,  as  he  is  of  dc- 
bauchc'l  pr^fticcs.  (2.)  Peaceable:  Truewifdom  leaches  to 
avoid  all  rtrifc.TntI  contention  :  There  is  a  fweet  connccS  on 
between  wifjom  and  peace;  the  vvifeft  are  the  moekeft 
men;  they  are  peaceable  and  peace  makers  ;  not  ready  to 
provoke  others,  nor  eafdy  provi  ked  themfclves  :  Such  as 
lee  tnolt  need  of  pard-n  from  God,  arc  moft  ready  to  par- 
don others,  to  live  peaceably  with  all  :  Yet  note.  Though 
wifdom  be  pure  and  peaceable,  yet  it  is  firll  pure,  then 
peaceable  ;  as  God  isthcfirft  and  '»efl  of  Dcinsjs,  fo  purity 
IS  the  firft  and  be(l  of  blertin-^s  ;  the  Chief  Giro  then  muft 
I  e  for  puvi'v  and  truth  ;  but  next  to  purity  we  muft  regard 
peace  :  Truth  muft  be  preferred,  but  peace  muft  not  be 
pepledtcd  ;  we  muft  treat  with  God  by  prayer,  and  treat 
wiih  tmn  by  condtfcenfion,  a«  far  as  a  posd  confcitnce 
will  fafflr.  f<->r  obtaining  and  preferving  peace.  (;^.)  True 
■wifd^'m  is  gentle,  inoppMlition  to  ftrite  and  contention  ;  the 
word  alfo  fi<;nities mode-rate  and  patient,  Phil.  iv.  5.  iTini. 
iii  3.  Such  a  chriftiao  is  moderate  in  doubtful  opinions 
lnod;Tate  in  his  judging  of  others,  moderate  and  patient  in 
Jiis  whole  converfa.'ion,  receding  fometimes  from  his  own 
riglit  for  peace's  fake,  (4.)  Ea/y  to  be  intrealed  :  not  in- 
flexible, but  perfuadable  :  He  that  has  an  inflexible  will, 
had  need  have  an  infallible  judgment.  Indeed  there  may 
be  a  flexibility  and  eafinefs  to  a  fault  ;  fome  good  natures 
(a'- they  are  called)  arc  eafdy  drawn  away  to  fin  by  evil 
coinpany,  and  wieked  coiinlel  ;  in  fuch  a  cafe,  to  turn  a 
deaf  ear  to  all  entreaties  is  not  obftinacy,  but  religi  us  re- 
fohition.  (5.)  Full  «/m«Yy:thishas  a  double  objefl,  fuch  as' 
want,  and  fuch  as  offend  ;  and  fo  there  is  mercy  in  giving 
and  in  forgiving  it  :  It  js  the  glory  of  a  man  to  paG  by  a 
tranfgreflion,  and  the  honour  ot  a  chriftian  to  put  on 
bowtlsof  merCy  ;  without  this  garment  w  e  fliall  appear 
naked  at  the  bar  of  God.  (6.)  Full  of  goiii  works  :  Re- 
ligion is  not  a  dry  rod,  but  it  blollbms  and  brings  forth 
fruit ;  fruitsof  humanity  and  civil  tourtefy,as  well  as  fruits 
of  piety  and  pious  charity  :  When  we  begin  to  be  religious 
We  muft  not  leave  oft' to  be  kind  and  courteous  :  Be  pit  if  til, 
be  coui-tious,  I  Pet.  iii.  8.  (7.}  U'ithctit  parliclity:  that  !s, 
•without  making  any  ditference  between  perf'n  and  pcrfon, 
becaufe  of  outward  refpc-cfs,  which  i<;  an  hi^'h  point  of 
wildom  ;  folly  difccvers  itillt  in  nothina;  niore  than  by 
doting  upon  outward  fplendoiir.  Fools,  like  children,  ac- 
count nothing  good  but  what  is  gay  ;  ■  but  wifdom  leaches 
iii:  to  value  and  put  an  eftimaie  upon  perfons  and  things, 
according  to  their  intriiific  worth,  and  doth  nothing  by 
panialiiy.  (8.)  IFitlnut  hypocrify  :  lairuc  w  ifdom  there 
is  no  prevailing  guile,  but  a  true  (iirplicity,  and  g<"dly  fm- 
cerity  found  wi  h  it,  and  this  i-  the  higheft  piece  of  w  ildom; 
thchyp  xrrire  is  the  grcatcft  fo  -l  ;  the  linccre  chriltian  is 
the  truly  wife,  and  the  only  wife  man. 

18  And  the   fruit  of  ri^htcoufnefs  is   fown  in 
■pease  of  them  that  make  p».ace. 

Our  apoftle  here  concluds  hi'i  dif-:ourre,  by  ftitwir.g  the 
Juippinefs  of  th'fe  who  are  pol!lii(.d  ot  th.i"  wiid'-<m  trom 
above,  which  is /i.'.'rr  and /rrttvaWr.  &c.  Thev  fow  a  feed 
■which  will  }ield  them  prtfeui  fruit,  and  bring -iheaves   of 


joy  and  comfort  into  their  bofoms,  and  alfo  entitle  them 
to  an  everlafting  reward  in  that  kingdom  wherein  dwelleth 
rightcoufnefs.  Learn  hf:nce,  I  That  all  the  adlioiis  of  this 
life  are  the  feed  fown  for  the  life  to  come  ;  and  every  one's 
harvcft  hereafter  will  be  according  to  his  feeil  time  here  ; 
our  rewards  fhall  be  according;  toour  works.  2.  That  the 
rewards  of  righteoufnef-:  and  peaceablencfs  are  reaped  and 
received  here  initially,  and  flinll  be  ere  long  enjoyed  per- 
fc(ffly  ;  The  fruit  of  right eoufnejs  is  fown  iv  peace  of  th-ni- 
that  love  peace.  3.  1'hat  true  lovers  of  righteonfncfs 
ought  'o  be  lovers  of  peace,  and  peaceable  perfons  lovers  fit 
righteoufnefs  ;  mercv  and  truth  muft  meet  toget!.cr,rightc- 
oulnefs  and  peacemuft  kifseachothcr  :  Peace  without  righ- 
teoufnefs  is  but  a  fordid  compliance  ;  rightooufnefs  wiiliotit 
peace  is  but  a  rough  aullerity  ;  our  duty  is  to  couple  a  fweet 
jgoodncfs  with  a  icvere  rii'hteoufnefs. 


C  H  A  P.     IV. 

Our  apojlk  in  this  chapter  difcovers  the  root  Jr<nn 
zchcjice  all  jirifc  and  contcrnion  proceeds  ;  naviclv, 
from  meal's  carnal  lii/ls  aiid  cctrrupi  rJfcBions  ;  ac- 
cordingly tldishefpcaki : 

FROM  whence  fomf  wars  and  fightings   among 
you?  come  they  not   hence,  ojen  of  your  lufts 
that  war  in  your  members  ? 

The  Jews,  to  whom  St.  James  directed  this  epiftle,  had 
at  that  time  great  wars  and  fightings,  not  only  with  their 
neigtibours,  but  even  among  themfclves;  in  every  city  tlerc 
■were  wars  and  fightings  among  them.  Now,  the  apoftle  here 
puts  it  to  their  conftiences  to  tell  and  declare  whence  tlu  fc 
animofities  and  contentions,  thofe  wars  and  fightings,  <ii 
proceed:  c^me  they  not  hence ,  even  frojn  your  luHs?  Plaii  ly 
intimating,  ih.ft  the  cafe  of  all  civil  diireniions  are  mens 
corruption-  :  War  ftirs  firft  within,  before  it  breaks  ft)ith 
wiihiiut  ;  were  there  not  a  fighi  in  ourlelves  there  would 
be  no  fighting  with  oihcrs:  Luft  wiihin  is  the  make-bait  in 
all  focieiies  and  c6mmunities  without^.  Pride  and  covelouf- 
nefs,  envy  and  ambition,  n-.akc  men  injurious  to  one  ano- 
ther ;  worldly  and  fenfual  lufts  nrftvvar  iiiourfelves,  before  . 
they  difturb  the  common  peace.  ■'. 

2  Yc  luft,  and  have  not:  ye  kill,  and  defire  to 
have,  and  cannot  obtain  :  )'e  fight  and  war,  yet 
have  not,  bccaule  ye  alk  not.  3Ye  a£k  and  receive 
not,  becaufe  je  alk  araifs,  that  ye  may  con  fume  it 
upon  your  lufts. 

The  Jews,  at  the  writing  of  this  epiftle  to  therrs  did  ve- 
hemen  Jy  luft  after  liberty  and  freedom  from  ihe  Ri man 
yoke  and  lor  dominion  a;id  government  over  Other  naiiotis; 
believing  that  their  Meiliah  was  to  be  a  temporal  prince^ 
■who  ihoi.ld  enable  them  to  lord  it  over  the  heathen  world  ; 
"  Now»  fi'.ys  our  apoftle,  though  you  lirft  for  liberty  and 
d'n.ioion,  ytt  vou  have  it 'not  ;  and  the  ugh  in  an  ciget 
puiluit  after  ihefe  things,  ye  kill  and  flay,  \et  y<  u  do  btit 
Ifife  your  blnod  and  l-.ib( nr,  for  }e  cannot  obtain  ^^^;it  ycu 
thus  inordinately  fetk,  and  uregiilarjv  covtt  ;  you  itioulrf 
6  O  2  '  ko 


102* 


St.    JAMES. 


Chap,  iv 


po  to  God  ia  prayer  for  what  you  dcfirc  :  But  if  at  any 
time  y<»"  ilu  pray,  it  is  nor  in  a  ri^jht  manner,  wii!i  a  right 
inten'ii>n,  ami  tor  a  right  entl.  It  is  to  Cfmliime  it  upon 
y<mr  lulls  ;  namcl),  thjt  having  the  liberty  you  ifelire,  vou 
may  poli'efs  the  gi""."!  liiinijs  of  this  world  you  Iiift  after, 
and  may  lord  it  over  the  heathen  world."  Learn  hence, 
That  wc  pray  amifs  when  our  aims  and  ends  are  not  tight 
in  prayer.  2.  That  then  otir  aims  and  ends  are  not  rij;ht 
in  prayer,  when  we  afk  bicllings  for  theiifeand  encourace- 
tncnt  of  otir  lufts.  3.  That  prayers  fo  framed  are  ufiially 
fuccefsIcTs  ;  what  we  afic  amifs  we  are  fure  to  miA,  if  the 
Almis|hty  has  any  kindnefs  for  us.  In  prayer  we  mull 
ctjnfider  three  tiling*,  the  objcdl,  the  manner,  and  the  end  : 
We  muft  not  only  guard  our  aifeflions,  but  fecure  our  in- 
tontioD.s  ;  for  prayer*  that  want  a  good  aim, do  ye  alfo  want 
a  good  ifTue :   Ye  ojk,  anil  receive  n^j,  tcctiufe  ye  ajk  amifs. 

4  5  Ye  adulterers,  and  adultreires,  know  ye  not 
that  the  friendfhip  of  the  world  is  enmity  with  God? 
Whofoever  therefore  will  be  a  fiiend  of  the  world, 
IS  the  enemy  of  God. 

It  is  fpiritual,  not  corpora!  adultery,  which  thefc  words 
take  notice  of :  the  inordinate  love  of  this  world  is  called 
fpitittul  adultery  ;  hecaufe  it  draws  away  the  love  of  the 
foul  fram  God,  and  diflblvesthe  fpiritual  marriage  between 
God  stid  the  foul  :  y'e  adulterers  and  adulterejjes,  imzv  yt 
net  tl:at  ike  friendjhip  of  the  world,  which  (lands  in  com- 
petition with,  and  indifpofes  you  fr  the  doing  of  God's 
will,  is  enmitjiivith  God  ?  and  that  whoHicver  will  be  thus 
a  friend  of  the  w-orld,  is  the  enemy  of  Go«l  ?  To  love  the 
■world  as  God's  competitor,  is  enmity  to  God  ?  and  he  is 
God's  enemy  that  loveih  it  predominantly.  Learn  we  to 
love  tvery  creature  with  a  creature-love;  for  God  reckon* 
wc  love  him  not  at  all,  if  we  love  him  not  above  al). 

5  ^  Doth  ye  think  that  the  fcripture  faith  in  vain, 
The  fpirit  that  dwellethin  us  luileth  to  envy  ? 

Some  by  the  fpirit  here  underftand  the  holy  Spirit  of 
God,  and  make  the  words  run  in  the  form  of  an  intero- 
j^aiion,  thus,  "  The  Spirit,  that  dwellcth  in  us  Chrillians, 
Iiifteth  he  to  envy  as  yours  doth  ?  Nay,  rather  is  he  nst 
the  Spirit  of  love  and  goodntfs?"  Others  underftand  our 
own  fpirit;  our  coriupt  nature  is  mightily  carried  forth 
this  way,  even  to  envy  the  good  of  others  :  it  is  ufual  in 
fcripiiire  to  call  the  bent  and  propenfinns  of  the  fciiJ,  either 
to  good  or  evil,  by  the  name  of  a  fpirit.  Note  hence,  That 
God's  own  people  have  inuch.too  much,  of  a  fpirit  of  envy 
remaining  in  them,  unmortified  and  unfubdued  by  them  : 
The  Spirit  that  is  in  us  lufleth  to  envy. 

6  But  he  givcth  more  grace,  wherefore  he 
faith  Godrefifteth  the  proud,  butgiveth  grace  unto 
the  humble. 

The  fin  of  envy  being  ccnfured  before,  our  apoftle  next 
condemns  the  fin  of  pride  ;  he  ufcs  a  military  term  wherj 
hetclhus,  \\\M  Cicd  rrfifleth  the  proud  \  it  fignifies,  that  he 
fets  himfcif  as  in  battle  array  againft  the  proud,  in  a  direct 
oppofition  to  him  ;  there  are  no  fort  of  finners  whom  God 
fets  himftli  fo  much  againd  to  gunifh  and  pl.ngiie  as  proud 


fifiners  :  fiich  »re  wholly  out  of  his  favour  ;    he  beholdeth 
them  afar  olT,  and  they  arc  fubjcfls  ot  lii>  hi^h  clifpleafure; 
like  naked  men  in  an  armv,  thc-y  (land  cxpt  ltd  to  his  \\  rath 
ihty    h^vc  no  (holier,    nothing  to  keep  off  the    threatening 
from  them  :  fi>r  ilierc  can  be  no  (liclitr  tr<  in  divine  wrjib 
but  in  diiific  love.     There  are  tv»o  eminent   wciks  ot  di- 
vine  providtncc  in  the  world,   the  I'ne  is  to  lift  up  and 
exalt  the  humble,  the  other  is  to  abafc  anil  pull  down    the 
proud  \  fome  piidc  ihemfilvtsin  their  naiur..!  part»,  others     J 
in  their  acquired  parts  ;    fome  in  their    moral  virtues   and     ' 
evanr;elical  grace:,  e.ihers  in  their  holy  duties  and  fpirituaj 
performance;     we  feidom  do  well,  but  we  think   te>o  well 
of  ourfi-lvcs.     Z./«rn  hence,   That  piide  is  a  coirimon   fin       J 
and  provoking  ;  yea,  a  very  proviking  fin,  and  fo   mi,(t     M 
needs  be,    becaufL-  it   is  an    ufurpation  of  the  place  and     ■ 
power  of  God,  ind  fets  ttfelf  igainrt  all  the  commands  and 
ihreateniiigs  of  God  :     Gid  refifie.h  the  pnud,  hut  be   "iveih 
grace  t)  the  humble  :  grace,  xh-nh,    I.   Favour;   the  humble 
ilijtl    have  his  favour,    and  the  proud    his  frown.       2.     j 
Gch(  givcth  grace,  that  is,  more  grace,    farther  tre alures  of   m 
grace,  to  the  humble  ;  as  wc  lay  up  ourrichtH  v,  incsin  the     " 
loweff  cellar*,  fo  docs  Ged  lodge  his  choiceft  graces  ijj 
humble  and   lowly  hearts;   he  givcth   not  only   grace,  but 
more  grace,  to  the  hutnble  ;    fuch  as  are  low  in  their  (jwi» 
eves,  are  under  tlie  fpecial  prsieflion  and  direflion  of  -he 
Moft  High  God. 

7  Submit  yourfelves  therefore  to  Cod.  Refill  the 
devil,  and  he  will  flee  from  you. 

That  is,  "  Submit  to  his  government  and  authoritr,  tey 
his  preceptive  and  commanding  will,  and  to  his  provide-ntiaf 
and   difpofing  will  :     fubmit  youi  felves  to   the  guidance  of 
his  word,  to  the  direflion  ofhisSpiiit,   to  the  condufl  of 
his  providence  ;  fubmit  your  whole  felves  to  the  whole  law 
and  will  of  God;     let  all  our  thoughts,    affeiiions,  words 
and  a<3ions,  be  guided  according   to  the  ftiicfl   rules  of  the 
word   ot  God  ;     but  refifi  the  devil,    by  no   means   do  not 
fubmit    or  yield  an  inch  to  him  ;  the  cnly  way  to  overcome 
Satan  is,  not  by   yielding  to  him,  but  by  rtfilting  and  op- 
pofing  of  him  ;     Satan    is  both    a  conquered  enemy  and  a 
cowardly   enemy,  though   he  has  a  bold  face,  yet  a    taint 
heart;   refifi  him,   and  he  will  flee  frtm  you.      Oifme  here, 
t.  The  devil's  a(3ive  enmity  and  contiual    hoftiJity  again(t 
man,  implied  and  fuppofcd:   Satan  i^  continually  bufy  wiifj 
vs,  that  is,  the  apollate  fpirit,  and   the  fpirit  of  apoftafy 
loelged  in  our  natures:   Whc  re-ever  we  fee  malice,  revenge, 
envy,  hatred,   pride,  and  felf-le>ve,  there  is   that  evil  fpirit 
which  is  fo  iniinical  and  injurious  to  us^  that  is,  Fenenuai 
ferpentis  diabclici,     "  The  (ling   and  poifon,  the  yerv   foul 
and  fpirit    of  the  apoftate  nature."     2.    The  chriftian's 
duty  difcovered,  and  that  is,  not  to  yield  but  refift  and  op- 
pofe  ;  we  muft  either  refift  him,  or  be  taken  captive  by  him 
if  wedo  notrelifl  him, we  (hall  never  get  rid  of  him;  ifonce 
we  parly    and  treat  w  ith  him,  we  muft  expefl  to  be  tri- 
umphed  over,  and  trampled  upon  by  him.     3.  The  cer- 
tainty of   fuccefs  declared,  h>e  will fiee  f rem ycu  .,    every  de- 
nial is  a  difcouragcment  to  Satan,  the  ftrengih  of  his  teinp- 
lations  lies  in  our  treachery  and  falfenefs  ;    we  are  falfe 
within  ourfelves,  othcrwife  all  his  power  and  malice  could 
not  hurtus  i.   however,  if  wc  continue  our  rcfiftance,    the 

hoi; 


Chap.  iv. 


St.      J    a    M    K   S. 


3029 


holy  Spirit  will  come  in  with  his  afliflancc,  he  will  be  our 
fccond  in  the  field,  and  we  fliall  find,  that  ftroiisjer  ii  he 
tliJt  is  in  us,  thijn  he  that  is  in  the  wnrid  ;  the  God  of 
peace  will  biiiifc  5)ptan  und>;r  uiir  feet  (horily. 

8  Draw  nigh  to  God,  atid  he  will  draw  nigh  to 
you — 

Objcrvi  here,  1.  \Ian  by  nature,  ftnce  his  fall,  is  afar  of 
from  God,  ni.-t  barely  by  a  rtanirni  dillauce  as  a  creature, 
but  alf.)  by  a  moval  dirtance  as  a  (inner  ;  God  made  man 
near  him,  but  vvlicn  nisn  finned  he  departed  from  him  ; 
now  we  draw  ni^h  to  God  by  converlion,  and  in  all  the 
»<fiings  of  reprntence  :  there  is  a  firft  and  a  fecond  conver- 
iioii  ;  a  fir't  convcrfion  irom  a  finful  (late,  a  fecond  conver- 
fion  from  finful  a£ls,  by  both  we  draw  nigh  to  God  \  but 
the  drawing  nigh  to  God  here  principally  intended,  is  by 
approaching  to  him  in  prayer,  and  in  the  ufe  of  every  holy 
©niinancc!  and  hiunblinc  of  the  foul  before  God,  is  a 
drawing  nigh  unto  hiin  ;  hence  it  is  that  good  men  delight 
fo  much  in  prayer,  and  other  hol>' (huies  ;  they  meet  with 
God  in  them,  and  draw  near  to  God  bv  ihem  i  and  they 
that  meet  with  God,  meet  with  all  delights.  2.  As  the 
duty  required,  draiu  nigh  to  Cod,  fo  the  encouragement 
annexed,  he  will  dnro)  nigh  to  you  :  God  will  certaiidy  draw 
nigh  to  that  chriitian,  in  a  way  of  mercy,  who  prepareth 
hi?  heart  to  approach  and  draw  near  to  him  in  a  way  of 
duty  :  the  Lord  is  nigh  to  all  them  hat  call  upon  him  ; 
nigh  to  comfort,  nigh  to  quicken,  nigh  to  guide,  nigh  to 
fupport. 

—  Cleanfe  jvo2f7-  hearts  ye  finners ;   and  purify 
ymr  hearts,  ye  double-minded.  ". 

Mark  f  to  fignify  to  us  our  deep  pollution,  and  imiverfal 
polluiion  ;  we  are  called  upon  both  to  cleanfc  and  to  pu- 
rify, and  that  both  our  hands  and  cur  hearts,  ^ueji.  But 
why  is  cleanfingof  the  hands  ftt  before  purifying  the  heart  ? 
muft  we  fweeten  the  (i reams  before  the  fountain  ?  Anf.  It 
is  not  unufual  in  fcripture  to  put  that  firfl  which  is  vifiblc 
firll,  as  calling  before  eleilion,  2  Pet.  r.  10.  And  becaufe 
grace  (having  once  entered  into  the  heart)  difcovers  iifclf 
by  an  immediate  cleanfing  of  the  hands ;  Co  that  if  we 
would  have  an  holy  life,  we  inuft  get  a  clean  heart.  Learn, 
t.  That  unclean  perfons  can  have  no  commimion  with 
God.  2.  That  they  who  draw  nigh  to  God,  mull  clennfe 
tikir  hands  ;  beoaufe  t^e  (ins  of  our  hands  do  keep  us  at  a 
dilhince  from  God,  and  God  at  a  diftance  from  us.  Com- 
merce with  God  in  an  ordinance  is  one  thing,  and  com- 
munion with  him  is  another  ;  a  man  may  havea  comtncrce 
or  trade  with  an  enemy  for  profit-fake,  whilit  he  rehifes  to 
hold  communion  with  him  in  a  way  of  friendlhip  and  in- 
timacy of  acquaintance.  3.  That  double-minded  men 
have  corrwpt  hearts  :  double  Jnindednef'i  is  a  dividing  of 
the  heart  between  God  and  fomcthing  elfe  ;  whereas  God 
calls  for  the  whole  heart,  the  whole  mind,  the  whole  foul, 
the  whole  ftrength.  4.  That  this  double-mindednefs 
hinders  both  our  drawing  nigh  to  God,  and  God's  draw- 
ing nigh  to  us  ;  an  heart  divided  between  God  and  the 
world,  between  confcience  and  luft,  between  religion  and 
fclf-intereff,  will  hinder  all  intercourfe  and.fwcet  commu- 
nion betwi.\.t  God.  and  us  in  the  duty  of  prayer. 


9  Be  afllifted,  and  mourn,  and  wtep  :  Jet  your 
laughter  be  turned  to  mourninij,  and  your  joy  to 
heavinefs.  lo  Hutnble  yourlehes  in  the  fi^ht  of 
the  Lord,  and  he  Ihall  lift  you  up. 

The  next  duty  we  are  exhorted  to  by  the  apoftle,  is  a 
deep  humiliation,  and  a  voluntary  afflifling  of  our  fouls  be- 
fore God  for  (in,  and  upon  ilie  acco(mt  of  anv  calamity, 
either  on  oiirfcTves  or  other?.  Ltarn  hence,  Tliat  :s  the 
aff)i£ling  hand  of  God  doci;  increafe  upon  a  perfon,  a  fa- 
mily, or  a  people,  fo  ought  the  hi;miliuiion  and  mourning 
of  that  perfon,  fatT;ily,  or  people,  to  iiicreaCe  ;  we  ought 
not  only  to  be  humbled  when  God  affrnSis,  but  alfo  tt)  be 
humbled  in  proportioji  to  w  hat  Got!  afRivSfs ;  great  afflic- 
tions call  for  great  humiliations:  woe  to  that  perfon,  that 
family,  or  that  people,  who  will  not  be  afflifled  when  God 
afi^idts  them,  nor  himible  thomfelves,  when  Gf-v.]  humbles 
tlieni ;  who,  when  God  carts  them  down,  w  iil  hold  un. 
their  heads  in  mirth  and  jollity  :  God  loves  to  fee  us 
bear  our  crofs,  but  he  cannoi  endure  to  fee  us  make 
fport  with  it,  or  flight  of  it  :  If  God  once  perceives  us 
driving  away  our  forrow  with  h.Trp  and  viol,  or  drowning 
it  with  wine,  he  can  quickly  turn  our  wine  into  water,, 
\  and  our  laughter  into  the  voice  of  weeping:  Now  is  it 
nor  better  to  turn  our  mirth  into  mourning,  than  to  have 
God  turn  it  into  mourning  ?  They  who  turn  their  mirth 
into  mourning,  fhall  find  comfort  after  their  mourning  ;. 
but  they  fhall  know  nothing  but  mourning,  whofe  mirth 
God  turns  into  mourning  :  he  afliiSied,  therefore,  andmcurny, 
and  ueep.  ^efl-  But  how  comes  the  apoflle  to  make 
ufe  of  fo  many  words  to  one  purpofe,  be  affiled,  mourn, 
ueep,  himihte  yourfehes,  &c.  ?  AnJ.  All  thefe  heaps  of  ex- 
prefHons  do  import  and  iinply,  i.  The  neceflity  of  the 
duty.  2.  The  difficulty  of  the  duty.  3.  The  continuance 
of  the  duly,  and  accordini;ly  much  enforcement  is  neceilary  ; 
flefh  and  blood  loves  pleafure,  but  decline;  forrow  and 
heaviuefs  ;  nature  loves  no  bitter  draughts,  though  bitter 
things  are  fometimes  the  beft  things  ;  therefore  the  apoftle's 
call  to  afflifl  our  fouls,  and  huinble  ourfelves  in  the  fight 
of  God  is  repeated;  and  maik  the  encouragement  given 
thus  to  do,  hinnhlt  ycurfvlves  in  the  Jight  of  Ccd,  and  hs 
Jhall  lift  you  up:  Submiflion  and  buinility  is  the  true  way 
to  exaltation  and  glory  ;  the  way  to  life  is  to  fall :  He  that 
kumblcth  himfelf jhall  be  exalted,  Luke  xiv.  II.  He  Jhall  lift 
thee  up  in  due  time,  I  Pet.  v.  6.  Wail  God's  liefure,  and 
the  promife  fliall  furciy  be  fulfilled  ;  the  world  lonketh 
upon  humility  as  the  way  to  contempt,  but  God  pronounces 
it  the  way  to  honour  ;  before  honour  is  humility, 

11^  Speak  not  evil  one  of  another,  brethren, 
He  that  fpcaketh  evil  othis  brother,  and  jud^ctli  kii 
brother,  fpeakcth  evil  of  the  law,  and  judgcth  the 
law  :  but  if  thou  judge  the  law,  thou  art  not  a  doer 
of  the  law,  but  a  judge.  12  Thci-e  is  one  lawgiver, 
who  is  able  tofave,  and  to  defhoy.  Who  ait  thou 
that  judgcfl  another  ? 

Thefe  words,  as  generally  delivered  by  our  apoftle,  ars 
a  didiialivc  from  the  fin  of  detraflion,  or  fpcaking  evil  of 
one  another,  either  by  fccret  whifpering,  or  open  back- 
biting ;  a  very  common  but  moft  unbecoming  fin  amongfl 

Chrillians. 


«020 


St.      J    A     M    E    6. 


Chap,  v.- 


Chriftianj-  ^VInt  plcafure  do  fome  perfons  take  in  di- 
»u!t;in!j  the  faults  of  others,  in  aggravating  their  fault?,  in 
dttrauiling  thend  of  their  nccelTary  exciife  anil  mitif;aii<jn, 
thout^h  at  the  fame  time  ihcy  areconfcions  ot  it,  by  Icfll-n- 
iii^. their  grxid  a61i'>ns  through  the  fiippofiiicin  of  ihtir  talfc 
aims  and  ctid";  !  It  ii  an  inJMrioii';  and  unworthy  jcaloufy, 
vhcn  a  pcrftin's  aflinn?  aie  fair,  tofufpect  his  intentions,  by 
nuntioning  hVs  f.iilint;';,  but  fiipprcfling  his  worth  and  ex- 
cellencies :  It  bcCi'tncs  chriflians  neither  to  give  vay  to 
this  grovvin'T  evil  themfiflves,  nor  give  ear  to  it  in  others. 
Btif  there  feems  to  be  f'lrnethiii;^  fpecial  and  pariicidar  in 
thcfc  words,  which Tcfpcdis  the  Jews,  to  whom  this  epitlle 
IS  dirc(51ed  ;  as  if  the  api'ftlc  hid  faid,  "  Give  over  your 
reproach  and  ccnforioiifnt-fs  a^ainfl  the  Gentile  chriftians, 
vho  do  not  obfervc  your  ceremonial  h..,  your  featt',  your 
fabbaih,  your  circumcillon  ;  for  both  the  law  ot  Chrift, 
and  the  law  of  Mofe-,  which  you  profefs  to  own,  do  bind 
yoti  to  love  your  neiijhbour  as  yourfelf,  and  forbids  fuch 
uncharitable  ccnfiire?  :  So  that  by  condemning  your  bre- 
thren, you  condetnn  the  law,  and  fet  yourfclves  above  it  ; 
and  all  this  in  contempt  of  the  law,  and  the  Lawgiver, 
Mho  is  one,  and  is  .ible  both  to  favc  and  to  deftroy." 
There  arc  fome  that  are  neither  able  to  favc  and  deflroy^ 
there  are  others  able  lodetlroy.  but  cannot  fave.  Satan  is 
a  deflroyer,  but  he  cannot  favc  any,  ni^r  can  he  dt  ftroy  all  ; 
if  he  could,  none  (lioidd  be  faved.  But  there  is  a  Lawgiver, 
vho  can  fave  and  dcllroy,  who  can  give  life,  and  take  it 
away,  and  bmh  as  often  as  he  will  :  He  can  fave  thofe  that 
obey  his  laws,  and  dcftroy  ail  thofe  that  tranfgrefs  thern  : 
Therefore,  feeing  Chrift,  and  none  but  Chrift,  has  autho- 
rity to  give  laws,  it  is  not  for  you  to  impofc  cercmoi;iaKib- 
fervr.ni.-cs  upon  y"ur  brethren,  and  to  ccnfurc  ar.fl  jud^.s 
them  for  not  obfcrving  thein,  when  Chrift  has  fet  them  at 
'liberty  from  the  obfervation  of  them. 

13  Go  to  now,  ye  that  fay,  To-daj',  or  to-morrow 
we  will  go  into  iuch  a  city,  and  continue  there  a 
•year,  and  buy  and  fell,  and  get  gain.  14  Whereas 
•ye  kno^^'  "»t  u-hat  /h/jll  be  on  the  inoirou'.  For 
vhat  £5  your  life  ?  It  is  even  a  vapour  that  appear- 
cth  for  a  little  time,  and  then  vaniflieth  away.  15 
For  that  vc  oiti;ht  to  fay.  If  the  Lord  will,  we  fliall 
live,  and  Ho  this,  or  that.  16  But  now  ye  rejoice 
in  your  boaftings.     All  fuch  rejoicing  is  evil. 

For' the  clearer  underftDnding  of  thcfc  words,  confider, 
I.  What  is  not  here  forbidden  or  condctnncd  by  our  apof- 
tlcr;  namely,  prudential  rcfolutions  for  a  right  manageinent 
of  human  afJ'.'.irs  :  It  is  lawfid  for  inen  to  take  up  a  p\ir- 
pofc  to  go  to  fuch  a  place,  and  follow  tht  ir  trade  there,  to 
Iiiiy,  and  fell,  anif  uct  gain  inanhontfl  way  ;  but  no  man  mt^ft 
b?  peremp'ory  in  this,  bceaufe  we  know  not  v/hat  (hall  be 
on  fhc  'morrow,  fuch  dcicrminations  muft  be  trade  with 
ftibmifBon  to  di/inc  providence:  If  the  LtrJ  luilt,  ue  Jljall 
tit  this,  or  that,  referring  all  to  his  pkalure,  who  alone  doth 
whitfoevcr  pleafeth  him.  1.  What  is  hereby  iniiniatcd  to 
-ii-;,  anil  what  is  the  duly  incumbent  upon  us,  namely,  (i.) 
TliHt  wt  have 'no  ntlurance  <if  our  live?,  nor  of  any  of  the 
comforts'  of  our  lives,  for  one  dav,  arid  thcrjforc  oni;ht  to 
refer  all  (*itr  adiotis,  our  cnterprifcs,  and  undcrtakuig;?  to 


the  will  oT  God.'  Ifhnt  h  pur  life  ?  tec.  {2.)  That  in 
regard  of  the  great  frail'v  of  our  lives,  and  the  great  un- 
certainty of  itnicsand  evcm',  it  is  the  height  of  prcftt motion- 
topromifc  ourfclves  great  things,  wi'hcut  the  leave  of  God's 
providence  ;  as  our  times  arc  in  God's  hands,  fo  aie  our 
aifli>'ns  alfo  in  God's  power,  both  a-  to  the  performance 
of  them,  and  as  to  the  fiiccefs  of  them  :  Say  ml  tkfn,  To' 
day,  »r  to-tnorrow,  ive  wi//  g',  in/}  fuch  a  city,  &C.' 

17   Therefore  to  him  that  knoweth  to  do  good, 
and  doeth  it  not,  to  him  it  is  lin. 

Ohjcrve  here,  i.  That  fin-  of  ignorance  arc  fin-,  and  j 
render  men  grcitly  cidpable,  though  igrvirance  will  in  fome  a 
degree  leflln  their  pimifhment.  2.  Thut  to  On  ai;sinft 
light  an<l  knowledge  is  a  very  heinous  aggravation  of  (in  ; 
becaufe  the  knowledge  of  cur  duty  lays  us  under  the 
greatcll  obligation  to  do  it.  3.  That  the  greater  advan- 
tages and  opportunities  any  man  ha-  of  k  now  ing  his  duty  ; 
and  the  more  knowledge  he  fins  agrinft  in  not  doing  of  it, 
the  greater  is  his  fin,  and  the  more  grievous  will  be  his 
condemnation. 

CHAP.       V. 

GO  to  now,  ye  rich  men,  weep  and  howl  for 
your  miferies  that  fhali  come  i-;pon  yiM,  2 
Your  riches  arc  corrupted,  and  your  garn^ents  are 
moth-eaten.  3  Your  t;old  and  filver  is  cankered  ; 
and  the  ruft  of  them  (hail  be  a  witncfs  again  ft  you, 
and  fliall  eat  your  flefh  as  it  were  fire.  Ye  have 
heaped  treafurc  together  for  the  laft  days. 

Thefe  words  mny  be  confidered  either  relatively  or  ab. 
folutely.  Confider  I  hem,  I.  Wi:h  rcl.ition  10  the  J-jws,  to 
whom  they  were  written  immcuiatelv,  and  ihey  are  a  pre- 
diction or  denunciation  of  tliat  judgment  which  was  com- 
ing upon  the  rich  men  of  the  Jewifh  nation  ;  which  pre- 
diSion,  Jofephiis  airurc-  us,  was  filled  by  the  flsuph'er 
and  fpoiling  of  the  rich  Jews  throughout  Galilee  and  Judea, 
the  zealots  fparing  none  but  the  poor  and  low  :  Thus  did 
the  vvngesnce  of  God,  and  docs  to  this  day  purfue  and 
follow  that  wicked  people,  who  killed  the  Lord  ol  life,  and 
their  own  prophets,  who  brought  judgment  on  themftlves 
to  the  uttcrmofl.  Confider  the  words  abf.'lutely  in  ihem- 
felves,  and  they  are  a  fevcrc  and  cu'iing  reprehtntun  to 
covetous  rich  incn,  for  ttre  fordid  (,»aring  of  that  wc;ilth 
vrhich  G  vd  had  given  them  for  public  fcrvice.  And  the 
apoCile  L'ivcs  us,  (i.)  A  dcfciiption  ot  their  fin.  {^.)  A 
declaration  of  their  ptmillim.cnt.  Oljirvt,  I.  A  defcription 
of  the  llnf>f  ihe  covetous  rich  woihilina'^,  they  chofc  rather 
to  have  their  goods  to  be  corrnp'ed  trnd  fpoiled,  th.in  to  be 
employed  to  go(.d  iifcs  ;  their  viiftuals  p-iL'h'  have  rcfrefhcd 
the  bowels  of  the  hungrv,  but  they  rather  fufTt-rtd  them  to 
putrily  ::nd  (tink  ;  the  garments  which  lay  ufilcfs  in  their 
wardrobes,  nnght  have  clothed  the  backs  of  their  n^kcd 
Irrcthren,  but  ihey  hnd  rafhcr  let  them  be  moth-eaten  ; 
their  gold  and  filvcr  iright  have  been  applied  to  many  gr.od 
tifes,  but  they  h-d  rather  it  ihould  be  csjikered,  and  rt-ft  in 
their  chelts.  :.  The  punilhmcnt  demiiiced  agairl.t  tlem 
for  this   tin  IT  fin,  jlve  xuft  of  their  gold   and  filvcr /t/// 

xuitmfs 


Chap.  .  v 


St.      JAMES-. 


1031 


liitnrfs  againft  thtm  ;  that  is,  their  confciences  fh.ill  at  once 
convince  theiTi  of  thcir.bafc  covctoufnds.  and  torment  ilitin 
for  it  ;  an  1  this  corroding  of  their  confciences,  rhall  have 
an  imprcfr.jn  upon  their  bodies  it  fhall  eat  then  flclli  as  it 
were  fire;  and  all  that  treafure  which,  with  wrong  to 
others,  and  violation  to  their  own  confcicnce*,  they  had 
heaped  together,  was  but  heaped  up  for  the  fpoiler,  and  the 
violence  of  the  laft  days.  Learn,  I.  Th.it  it  is  haul  to ' 
poifcfs  riches  uithotit  fin,  an  hard  matter  to  have  them, 
and  not  to  be  hindered  from  heaven  by  tlicin.  2.  That  a 
covetous  hoarding,  and  fordid  fparing  of  wealth,  which  our 
fiiftcriiig  brethren  want,  brings  a  curfe  both  upon  our  per- 
fons  and  cftates.  3.  '^^hat  fare  miferies,  and  dreadful  judg- 
mentit,  (hall  come  upon  wicked  rich  men,  which,  it  be- 
lievint»ly  apprehended,  would  caufe  them  now  to  weep  and 
howl.'  Wc  do  not  hurt  with  our  wealth,  fay  fome  ;  aye, 
but  what  good  do  you  do  with  it  :  Where  are  the  poor 
meinbers  of  Chrill,  whom  ye  have  relieved  with  the  fupcr- 
fluitics  of  your  table  ?  But  can  many  fay  truly,  They  have 
done  no  harm  with  their  eftates  ?  Lord!  What  carelefTnefs 
in  religion  ;  what  contempt  of  God,  what  riot  and  cxccfs, 
is  fourTd  amongft  many  that  abound  in  we:dth,  who  expend 
more  upon  a  luft  in  one  day,  than  would  maintain  a  poor 
family  many  years.  4.  That  in  the  day  of  judgment,  not 
only  our  ai5lions,  but  all  the  circumftances  of  our  adions, 
fh.il  be  brought  forth,  and  produced  as  arguments  of  con- 
viiflion  ;  the  rufty  iron,  the  cankered  filver,  the  moth  eaten 
clothes,  (liall  be  produced  ;  tbe  (lones  of  the  wal],  built  by 
oppreflion,  flnll  cry,  "  Lord,  we  were  built  by  oppreflion 
and  violence  ;  and  the  beam  out  of  the  timber  /hafl  anfwer 
it,  True,  Lord,  even  Jo  it  is,  Hab.  ii.  11,  The  circum- 
(lance?  of  men's  fins  at  the  great  day  will  be  fo  many  me- 
morials to  put  them  in  mind  of  guilt,  and  God  in  mind  of 
vengeance. 

4  Behold  the  hire  of  the  labourers  who  have 
reaped  down  your  fields,  which  is  of  you  kept  back 
by  fraud,  crieth  :  and  the  cries  of  them  which  have 
reaped  are  entered  into  the  ears  of  the  Lord  of 
Sabaoth. 

The  next  fin  which  our  apofl'.e  convii^s  the  rich  of,  and 
condemns  them  for,  is  the  fin  of  oppreffion,  and  of  the 
worft  fort,  even  of  labourers  and  fervants  ;  their  covetoiif- 
nefs  was  the  caiife  of  this  oppreiTion.  There  is  no  fin  fo 
heinous  and  bafe  but  covetonfnefs  may  be  a  mother  or 
a  nurfe  to  it  ;  what  more  fordid  than  for  the  rich  mafier  to 
detain  the  wages  of  the  poor  labourer  ?  Yet,  Beh/ild  the  hire 
of  the  labourers  crieth  :  though  they  did  not,  durft  not  com- 
plain, yet  their  hire  kept  back  did  corr.plain.  Learn  hence, 
That  as  all  opprefiion  is  very  finfid,  fo  efpecially  the  de- 
taining of  the  labourers  wages  when  their  hire  is  delayed  or 
denied,  both  are  exceeding  finful  ;  and  accor.lingly  we  find 
opprefTirs  in  fcripture  joined  with  the  vilcft  of  finners,  even 
with  forcerers,  adulterers,  and  falfe  fwearers.  And  to  tcf- 
tify  that  God  cannot  want  witnefTes  againft  eppreiTors,  he 
tells  us,  their  hire  (hall  cry  as  well  as  the  poor  themfelves  ; 
"  The  beam,  and  the  ftone  out  of  the  wall  fhall  cry," 
Hab.  il'.  Remember  we  then  that  fecret  wrongs  are  known 
to  God :  the  poor  may  not  always  know  who  wrongs  them, 


but  the  Lord  fully  knows,  and  their  wrongs  and  opprefHons 
will  cry  aeainfl  ii«,  when  they  know  not  apainfl  whom  to 
cry.  And  note.  The  perfon  glorioufly  dcfiritcd  who  is  the  < 
poor's  avenger  ;  he  is  the  Lord  'jf  Sabaoth,  or  the  Lord  of 
hofts,  who  has  all  power  in  his  hand,  arvd  all  creatures  at 
his  command.  How  bold  and  daring  then  i^  the  oppreilbr 
to  afflift  the  poor,  who  have  the  Lord  of  hofts  tor  their 
avenger  ? 

5  Ye  have  lived  in  plcafureon  the  earth, and  been 
wanton  ;  ve  have  nourilhed  your  hearts  as  in  a  day 
of  flaughter. 

The  next  fin  he  charges  tbcmupon,  is  fenfualify,  luxury, 
lafcivioufnefs,  their  eating  and  drinking  to  excefs  in  their 
feafls,  pampering  thtmfehcs  for  the  flatighter  and  the 
iTiamblcs.  Thefe  are  fins  very  natural  to  corrnpt  nanirc, 
but  chiefly  incident  to  the  rich.  Pi  ide,  idlcncfs,  fulnefs  of 
bread,  and  living  in  pleafure,  arc  toofrequently  fins  that  do 
abound  in  rich  men'-  houfes  ;  though  their  abimdance  is  no 
excufe,  but  rather  an  aggravation  of  their  fin.  God  allovi's 
us  to'iifc  pleafiire,  but  not  to  live  in  pleafures  ;  and  by  call- 
ing it  pleafure  upon  earth,  he  intimates,  i.That  ftnfind  de- 
lights are  only  enjoyed  here-in  this  world  :  i.  That  their 
defircs  ran  after  thefe  earthly  pleafures  only  ;  'J'he  pleafures 
of  the  heart  only  pleafed  them;  whereas  the  delisjhi.s  of 
fenfe  are  fo  far  from  being  the  chief  pleafures  for  which  God 
dcligned  us,  that  on  the  contrary,  he  intended  we  (hould 
take  our  chief  pleafure,  not  in  gratifying,  but  in  reftraining 
our  fenfual  appetite,  in  reducing  that  rebellious  power  under 
the  government  and  dominion  of  reafon  and  rt  Irgion. 

6  Ye  have  condemned  ir?2i  killed  thejuft,  and  be 
doth  not  refill  you. 

By  the _;'/</?,  may  be  iinderrtood  yejns  Chrijt,  \\\z\  jvf  One, 
whom  the  natinnof  the  Jews  condemned  and  killed  ;  and  alfo 
fuch  of  his  members,  orthod<ix  chriftians,  whom  the  judaiz- 
ing  chrirtians  pcriecuted.  By  xhcir  condei/ining  the  jiij),  un- 
derftand  how  they  proceeded  againrt  them  under  a  pretence 
and  colour  of  law  ;  before  they  would  actually  kill,  they 
pretended  legally  to  condemn-.  Lenm  ihence,  That  God 
takes  notice  not  only  of  the  open  violence  offered  to  his 
people,  but  alfo  of  all  the  injuries  done  unto  them  under  the 
form  of  a  legal  procedure  ;  it  is  a  mighty  provocation  when 
public  authority,  which  is  tbedelencc  of  innoccncy,  is  made 
the  pretence  of  oppreffion  :  1 1  fcdlows.  Ye  have  hilled  the  jtifi  : 
This  is-  added  to  let  us  know  that  <ipprcfilon  will  proceed  as 
far  as  death.  Wickednefs  knoweth  no  boimds  ;  good  men 
are  oft-times  arraigned,  condemned  and  killed  ;  they  fall 
a  facrifice  to  the  rage  of  their  perfecutors  and  oi.'prefTor.";.  It 
is  added,  He  doth  tut  rejiji  ynu  ;  which  if  applied  to  Cluil>, 
points  at  his  me^  knefs  ;  he  was  (lain  v\  iihout  refifiance  ;  he 
came  to  fiiffer,  therefore  would  not  refift.  If  applied  to  fiif- 
fering  chrirtians,  it  points  at  their  wcaknefs  and  inability 
to  make  refirtantc,  as  well  as  at  their  mccknefs  and  patience  - 
imder  fufF;rings. 

7  H  Be  patient,  therefore, brethrfn, unto  the  com- 
ing of  the  Lord.   Behold,  the  hufbandman  wv.itcth  ■ 
for  the  precious  fruit  of  the   earth,  and  hath  long- 
patience  for  it,  until  he  receive  the  early  and  latter, 

rain 


10^2 


-St.      J    A    M    E    S. 


Ghap.  v. 


ram.   8  Be  yc  alfo  patient  ;   cftablifh  your  hearts ; 
m    lor  the  coming  of  the  Lord  draweth  nij>h. 

Ohfervt  here,  i.  The  duty  exhorted  to,  fnlttnce :  Be  pa- 
titni,  hrtlhrcn.  Patience  is  a  fcnfe  of  afP.i£lions  without 
ttiiirmuring,  and  ot  injuries  without  revcnsie.  It  isthcduty 
otchriOians  to  be  patient  under  thefe  rufFcrings,  though 
ilicy  be  long  and  fliarp.  2.  The  argument  to  enforce  this 
dill  V,  -Vr  am'in^  of  the  Lord  drtnvetk  nigh.  This  may  be 
•iindcr(»f.od  of  Chrill's  particular  coniini^  to  judge  his  mur- 
derers at  JcrufaleiTi,  which  w.is  then  at  hand,  or  of  his  ge- 
neral coining  to  jud^c  the  world  at  the  laft  day.  As  if  our 
npollie  had  (aid,  "Have  a  little  patience,  and  when  your 
J.ord  crvmcth,  he  -will  put  a  pcri(5d  to  all  your  affli£lions  ; 
with  defire  long  for  liis  comins;,  and  yet  with  patience  wait 
fur  it."  3.  A  pattern  of  patience,  propounded  in  the  hnf- 
'bandnian,  he  waiicth,  and  wuiieth  long  for  the  time  of 
harveft  ;  and  in  order  thereunto,  for  the  former  and  latter 
rain,  to  prepare  the  corn  for  the  day  of  a  joyful  harveft. 
Now,  in  imitation  of  the  hufbandman,  the  patient  chriftian 
thii'^  argues  with  himfclf ;  "  If  the  hufbandman  waits  with 
patience  for  the  coming  of  the  harveft,  fliall  not  I  wait  with 
perfevcrance  for  the  coming  of  my  Lord  ?  The  approach  of 
harveft  is  precious  to  him,  and  ihall  not  the  appearance  of 
Chrill  he  fo  to  mc  ?  Shall  he  endure  fo  much  for  a  little 
corn,  and  n^t  I  much  more  for  an  heavexly  kingdom  ?" 
4.  The  dirL-(5\ion  given  in  order  to  the  obtaining  of  this 
patience  and  long  fufFe ring,  eftahlijh  y.ur  argutnenl^\  that 
is,  in  a  firm  expedtatinn  ot'Chrifts  coming,  helierc  that  he 
will  come  certainly,  and  may  come  fuddcnly,  and  looner 
perhaps  than  yon  may  apprehend.  Learn  hence.  That  it 
i<;  the  dutv  of  chriftians,  in  and  under  their  aftiif^ions  to 
(tablifti  tlieir  hearts  in  a  firm  btlief  of  the  coining  and  ap- 
pearance of  Chrift,  to  put  a  final  period  to  all  their  fufFcr- 
jjigs,  and  to  reward  their  \  iftorious  faith  and  patience. 

9  Cirudge  not  one  againft  another,  brethren,  left 
ve  be  condemned  :  behold,  the  judge  ftandeth  be- 
fore the  doer. 

OhJerxK  here,  i.  A  prohibition.  Grudge  mt  one  againft 
another  ;  that  is,  do  not  murmur  01  repine,  groan  or  grieve, 
as  impatient  men  ufc  to  do  under  their  prelture  ;  complain 
not  of  God,  becaufc  thetime  of  your  deliverance  is  delayed  : 
ihirft  not  after  revenge  againft  your  perfecutors,  and  envy 
i-.ot  thofc  who  are  e.\ercifed  with  fewer  troubles  than  y'mr- 
fflves  :  grudge  nit.  2.  The  enforcement  of  tiris  prohi- 
bition from  the  danger  of  the  fa(5l,  left  ye  he  condcmn.-d.  As 
it  he  had  faid,  "  Impaiicnce  and  difcontent.  envy  and  dif- 
iruft,  will  cxpnfe  you  to  greater  miferics  than  yoti  conipl.;in 
of:  Your  fufFerings  here  are  but  for  yotir  probation,  but 
your  grudging  and  rcpinintr  will  be  your  condemnation." 
^.  The  anticipation  or  loreftalling  of  an  objection,  which 
ibme  might  make  '.  "  What !  niuft  we  fufFcri  and  msy  we 
not  complain  ?  Muft  we,  by  tamely  bearing  many  affronts, 
invi'e  m'>re,  and  revenge  none  ?"  ■  Yes,  ravi.  the  apoftle,  hf. 
patient,  and  commit  your  caufe  to  him  that  jiidgcth  righ- 
fcouily  ;  (or  hehM  the  "Judge  flandelh  hrf'tre  the  tlior. 
Where  n^.te,  i.  A  Judge,  the  fupreme  and  univeifal  Jiidte, 
Jtfiis  Chrift,  who  was  here  judged  by  the  crcauires,  but 
now  is  coujing  to  jtidgc  his  judges.     2.  His   pofture,  lie 


ftandeth,  which   is  the  Judge'<:  poftnrc  when  he  executes 
jiidsiment.      Sr.  Stephen  faw  Chrift  ftanding,  .Aifls  vii.  55, 
at  G-id's  right  hand  ;    not  as  an  advocate  to  plead  his  caufe,     j 
(Chrift  is  faid  to  fit  at  G'kI'.s  right  hand  when  he  docs  tharl     ■ 
but  he  ft<Kxl  now  as  a  Judge,  to  take  fpeedy   ven;;e?nrr  on 
Sr.  Stephen's  murderers  for  that  bloody  aifl.      3.  The  place 
where  the  Judge  ftandeth,  befjre  the  Ukt  ;    that  is,  he  is 
coming  to  judgment,  and  he  !•;  juft  at  hand  ;    he  has  put  on 
his  robes,  and  is  allenJing  his  tri'mnal.     Ohfervt,  U;'., 
The  note  of  aitciition,  Behi'.d  !    this  ufhers  in  thcwhr.lf. 
Behold  the  Judge  ftandeth  at  the  dy>r.     Learn  hence.  That 
the  confideration  of   C'lift's   near  approach   to  judgtreat 
fhould  awe  the  cnnfcirncrs  of  men,  and  mmild  their  con-     * 
verfations  into  a  d;itiful  compliance  with  divine  comma-ids. 

10  Take,  my  brethren,  the  prophets,  who  have 
fpoken  in  the  name  of  the  Lord,  for  an  example  of 
fuffering  aflliftion,  and  of  patience. 

Here  the  apoftle  exhorts  fuRfering  Chriftians  to  patience, 
by  the  example  of  the  Old  Ttftamcnt  faints,  who  were  ex- 
ceeding dear  to  God,  employed  in  fpecial  fcrvices  forG-nl, 
yet  exercifed  with  long  and  fliarp  affiidlions  from  him. 
Now,  their  nature  was  as  tender  and  as  frail  as  ours,  and 
we  have  the  fame  blciTcd  Spirit  tocornfcrt  anti  affift  us  w  iih 
them.  Note  thence,  i.  That  the  examples  of  excellent 
perfons  who  have  gone  in  tbc  thorny  path  of  affliction  be- 
fore lis,  and  beaten  it  for  us,  are  of  excellent  ufc  to  fupprcfs 
our  fears,  to  fupport  our  fpirits  under  al!  our  conflicts,  and 
to  rouze  our  courage  in  all  our  encounters.  2.  That  it  is 
our  great  duty  to  eve  the  encotmtcring  examples  of  thofc 
that  have  trod  the  path  of  fufFerings  before  us,  and  ftrive 
to  imitate  and  follow  fuch  worthy  patterns.  Tho  firft  fuf- 
ferers  had  the  hardeft  taflc  ;  ftrange  and  untried  torments 
arc  moft  terrible  ;  they  knew  not  the  ftrcngih  of  their  enemy 
which  they  were  to  engage  :  but  we  fight  with  an  enemy 
that  has  been  often  beaten  aad  triumphed  over  bv  our 
brethren  that  went  before  us  ;  certainly  wc  that  live  in  thefe 
laft  times  have  the  beft  helps  that  ever  anv  had  fo  ftibdiie 
otir  fears:  1  aie  lue  then  the  prophets,  and  primiiive  fairit.s, 
for  an  e.vample,  both  of  grievous  fufFtrings,  and  of  great 
patience. 

1 1  Behold,  we  count  them  happy  which  endure. 

That  is,  "  All  perfons  do  iud^c  and  pronounce  thofethat 
have  fufTered  death,  for  rightcoufncfs  fake,  to  be  in  a  very 
happy  condiiion  ;  though  tlicv  live  perlecuted,  yet  they  die 
fainted.  Living  faints  arc  an  eve-fove  ;  bv  the  ftriftnefs  aS 
their  lives,  and  the  feveriiy  of  their  reproofs,  thev  torment 
a  wicked  world  ;  but  dead  faints  iloiiot  ftand  in  the  vvav  of 
their  liifts,  they  will  therefore  have  a  go<-id  word  for  the 
■d^ad  faints,  whilft  they  hate  tnd  pcrfeciitc  the  living. 

— Yehave  heard  of  the  patienw  of  Job,  and  have 
fcen  the  end  of  the  Lord  ;  that  the  Lord  is  \cry 
pitiful,  and  cf  tender  mercy. 

T'at  is,  "  Ye  have  heard  how  eminent  Job  wa?,  Iii.ia 
for  his  fufFerings  and  his  pat'tnoe,  and  you  have  fix-n  'it  is 
fet  bcfoie  yotir  eves  in  tlii;.  ftorv)  what  an  end  the  I.otd 
made  with  him,  giving  him  dotiMe  in  this  world  for  wh.it 
he  loft  ;  therefore,  ihough  you  may  be  lofers  for  (>o4-  vet 


Chap.  v. 


St.    JAMES. 


1035 


tear  not  tb.it  you  (liall  be  lofers  by  him."  Lf^m  heuce, 
I.  That  it  is  good  and  urefol  in  our  .TtHiitions,  to  propound 
Job's  pattern  and  example  to  our  own  imitation.  He  was 
tainons  for  his  i'liirepn};.'.,  and  as  f.-.moiis  for  iiis  patience  : 
Do  you  fuffer  various  kinds  of  afilii-^ion  ?  Do  yon  I'ulfer 
in  your  body,  in  your  fpirir,  in  your  nearelt  relaiion-;,  in 
your  tlearcft  of  earthly  comforts?  And  under  all  thrfe  do 
you  futfer  the  heavie(l  ceiifurcs  for  hypocrify?  It  is  but 
Job's  portion,  and  if  you  compare  notes,  not  half  of  his 
coiidliion  neither  :  fo  for  his  patience,  let  us  propound  that 
for  our  pattcrsj  too,  and  v.Xz  this  encouragement  to  do  it, 
namely,  that  though  Job  difcovered  much  impatience, 
curling  the  day  of  his  birth,  Hcc.  yet  that  is  not  here  men- 
tioned, but  iDercifnlly  pitied,  and  pardoned,  and  jTracioufly 
o\erIooked.  Where  the  heart  is  upright  wit!)  God,  iuHr- 
Hiiiies  are  not  mentioned  by  hitn.  2.  That  our  aflliftions 
oudu  not  fo  much  to  be  confjdered  in  their  nature  and  be- 
ginning, as  in  their  ilTue  and  end  :  Ton  have  feen  the  end  of 
the  Lord.  God  gives  always  a  gracious  end,  and  a  glorious 
end,  to  the  afihdions  of  his  people,  and  fometimes  a  tem- 
poral end  alio.  Job  had  ail  thel'e  :  let  us,  under  the  rod, 
wait  upoti  God  with  Job's  patience,  and  he  will  give  us 
Job's  end.  3.  What  an  affVcVionate  regard  God  bears  to 
his  children,'  in  and  untler  all  their  heavy  fufferings;  he  is 
full  of  bowels,  as  the  word  (ignifies,  truly  conipallionate, 
very  piti/til,  and  df  tender  niercy.  As  he  has  pardon  for 
their  lins,  lb  hehaspity  for  their  afiliclions;  he  i<  pitiful  as 
well  as  luercilol,  yea,  very  pitiful,  and  of  lender  mercy. 
•ferve,  lallly,  That  the  book  of  Job  i";  a  rcalhiiVory,  not 
-  parable.  There  was  fnch  a  man  as  Job,  how  ell'e  could 
i)is  patience  be  propounded  as  a  pattern?  And  whence  is 
it  ihit  we  find  him  niiuibered  with  Noah  and  Daniel  ? 
Kv.''k,  xiv.  14.  As  they  were  real  p-.-rfons,  and  truly  pre- 
v.lL'nt  in  prayer,   fo  was  he,  Job.  xlii.  ic. 

1  2  5  But  above  all  things,  my  brethren,  fu-earnot, 
neither  by  heaven,  neither  by  the  earth,  neither  by 
any  other  oath  ;  bet  let  your  yea  be  }'ea;  and^wir 
nay  nay  ;  Icfl  ye  fall  into  condemnation. 

C'hfcrvc,  That  an  oath  here  is  not  abfolutely  forbidden, 
hilt  rellrained  :  j^btve  all  things  my  brethren.  Note,  With 
what  vehcmcncy  and  earneftneis  the  apofHe  fpeaks,  Swear 
not,  that  is,  fwear  not  vainly  and  raihly,i'wear  not  lii^htly, 
and  prophanely,  fwear  not  unduly  by  any  of  the  creatures, 
(but  by  the  Creator  only)  which  was  a  fin  that  the  Jews 
were  dreadfidly  guilty  of  :  But  let  your  yea  he  yea  -jdrd  your 
tiay  nay  .-  acciiltomyoiirfeh'es  toa  truelimplicivy  and  plain- 
iiels  ofTpeech,  in  aflirmingor  denying,  letting  oaths  alone, 
Ir/r  ye  fall  int-j  andemneition  ;  that  is,  jjlainly,  into  the  con- 
demnation of  hell.  Learnbei^ce,  i.  That  rafh  and  vain 
{wearing  orprophaceoaihs.arean  high  abufe  of  the  dread- 
ful name  of  God,  and  a  mighty  provocation  to  him  :  verily 
tJiere  is  1I0  fin  that  doth  more  weary  the  patience  of  God, 
hecaufe  there  is  no  fin  that  doth  more  banidi  the  fear  of 
God  out  of  our  hearts.  2.  That  the  great  end  of  fpeecii 
being  to  communicate  thf  feiifeof  our  mmds  toeach  other, 
we  ought  to  nfe  fuch  plainn^-fs  and  fimpliciiy  in  fpeaking, 

;it  we  may  believe  one  another  without  oaths,  or  more 
J.  !^nm  religious  nil'cvt rations.     I'tit  yet,   3.     To  laky   an 


oath  upon  a  folemn  occafion,  wlien   lawfully  called  there- 
unto, is-B  chriltiati  and  r.cccffary  duty. 

13  *i[  Is  any  among  you  affliflcd  P  let  him  pray. 

Here  ohjerve,  i.  That  afRi<ftion  is  a  praying  leafon. 
Prayer  is  a  duty  nsver  out  of  fealbn,  but  never  more  in 
I'enlbn  thai!  in  and  under  afllicVion.  2.  That  though  the 
time  of  affli(Jlion  be  a  fpecial  time  when  a  faint  prayelh, 
yet  it  is  not  the  only  time,  he  prays  at  all  times,  becaufe 
he  loves  to  pray  ;  \\c  prays  then,  becaufe  he  efpecially 
flands  then  in  need  of  prayer.  A  carnal  heart  has  no  mind 
to  the  duty  ;  he  vifics  not  God  unlefs  Cod  vifits  him  ;  bu: 
a  good  man  prays  continually,  prays  without  ceafiog,  in 
health  and  licknefs,  in  poverty  and  want;  when  the  candle 
of  the  Lord  (bines  about  his  tabernacle,  as  well  as  when  he 
walketh  through  darknefs. 

— Is  any  merry  ?  lethimfingpfalms. 

He  that  prays,  makes  mufic  in  the  ears  of  God|  he  that 
fings  pfaliiis,  performs  a  duty  fuitable  to  his  condition. 
Several  conditions  require  feveral  duties,  and  all  duties  are 
to  be  performed  fuitably  toour  feveral  conditions.  Singing 
is  proper  to  a  profperous  rtate  ;  both  to  fingGod'spraifes, 
and  to  fing  to  his  praife  ;  prayer  is  proper  to  an  afflifted 
condition  ;  it  is  our  belt  remedy,  becaufe  it  leads  us  to 
God  our  bed  refuge  :  therefore,  if  any  be  afflicted,  let  him 
pray  to  God  to  alleviate  and  fandify  his  afHidion.  Is  any 
merry  ?  let  him  Jing  pfalms  of  praife  to  that  God  who  hath 
given  him  this  cheerfulnefs  of  fpirit, 

14  Is  any  fick  among  you  ?  let  him  call  for  the 
elders  of  the  church  ;  and  let  them  pray  over  him, — • 

Some  ohferve,  i.  That  St.  James  doth  not  fay,  "  Is  any 
man  fick?  let  him  pray  ;''  but  let  him  fend  for  orhers  to 
pray  with  him,  and  for  him  ;  plainly  fuppofing  that  the 
fick  man  is  very  unfit  to  pray  hinifelf,  or  to  pray  for  him- 
felf  ;  in  other  afflictions  let  him  pray,  but  in  ficknefs  let 
others  pray  for  him,  he  having  enough  to  do  to  grapple 
with  his  grief,  and  to  conflict  with  his  afflidion  :  a  diffafed 
body  unfits  the  mind  for  holy  duties.  Yet,  2.  It  is  one 
thing  to  want  an  heartinficknefstoprayfor  ourfelves,  and 
another  thing  to  want  ability  to  pray  for  ourfelves.  Manj/' 
defire  the  prayer?  of  others  in  ficknefs,  who  wanted  hearts 
to  pray  for  themfelves  in  health,  'i'his  is  a  fiui  fymptom 
that  the  foul  is  as  fick,  yea,  more  dangeroufly  (ick  than  the 
body.  Add  to  this,  that  the  prayers  of  others  are  very 
rarely  beneficial  to  us,  unlefs  we  pray,  or  have  a  defire  to 
pray,  for  ourfelves,  t.  The  fick  man'sduty,  not  only  to 
defire  prayer,  but  tofend  totheeldersof  thecliurch  to  pray 
for  him,  and  with  him,  Quelt .  But  if  the  fick  negled  to 
fend,  may  the  minifter  neglect  to  go,  if  he  knows  of  the 
ficknefs?  Doubtlefs  we  ought  to  go,  if  we  know  of  it, 
wliether  they  fend  or  not,  for  they  want  our  prayers  and 
liclp  moft  when  they  defire  it  leaft  :  and  by  refufintf  to  00, 
v/e  may  lofe  the  laft,  and  perhaps  the  belt  opportunity  of 
doing  good  unto  them.  If  our  people,  through  ftopidity 
and  infenfibknefs,  Omit  their  duty  in  fending  for  us,  God 
forbid,  that,  either  through  pride  or  fluggilhnefs,  weiiioold 
negled  our  duty  in  going  to  them  ;  tot',  too  often  we  never 
liear  our  people  are  fick,  till  the  bell  tells  us  they  arcdead  : 
if  therefore  by  any  means  wc  gain  the  knowledge  of  their 
6  P  conditicn 


1034 


St.    J  A  M  E  S, 


Chap.  v. 


condition,  let  us  apply  ourfelves  with  all  our  tnight  to  thf  ir  lon«,  and  long  (itice  ceafed  ?  Qr  apply  a  facr.iment  to  dyinjj 

confcicnces,  left  God  l>e  more  ani;ry  uidi  iis  for  not  ;^<'in;r  perlnns,  from  a  riie  ulfilnpon  perlons  who  were  not  to  liie, 

to  thfm,  ihan  wiih  them  for  not  leiulmg  for  us,  iiniiJiin;j  luir  to  he  r.iifeil  frt  in  licknef;.  ?  Or  how  can  they  promile 

ctirLord,  who  was  fmiiul   of  ihetn  ih.it  Jought  liiin   mt.  lo  him  forciiene  Is  of  lins,  to  whom  they   cannot  promife 

Is  any  Jick  tini'jnft  you?  hi  him  ciill  f,r  the  cliL-rt  if  the  ih.t  rccoviTy  w  h.ich  was  the  token  of  it. 

church;  and  lat  them  prny  ever  h'nn.  r   r-  ^    c  c  ru  .  -.^u  i 

'     •  lO  Coiifcis  Your  taults  our  to  another,  and  pray 

— Anointing  them  with  oil  in  the  name  of  the  one  for  another,  that  ye  may  be  healed. — 

^^^^  •  N't-:  here,  i.  That  there  is  a  time  and  feafon  v.  Ik n  u  ',■> 

Some  make   this  anointinf;  w'ith   tn!  to  be  a  mediiinnl  our  dm y  to  conlVfs  our  lius,  not  only  to  Goif,  bur  lo  one 

praClice   ainoiip  the  Jews,    and  tint    they    adminiOtrfd  it  anoiher,  to  a  piniis  and  priidtiu  uiiniller,  to  an  injured  and 

phylkally  :  but  why   then   nnid  the   elders  adniiniUtr  it  ?  wronj^ed  nei^ihhour,  to  ihofe  iii.it  have  been  tonipted  l.y  us, 

'J'he  phyfician  might  luve  done  it  as  well  as  they.      Trne,  and  have  conli-nied  wiih  \n  in  linning.    a.  How  :.|-;!"i;rdly 

but  the  elder-:  are  lent  for,  that  they,  applying  this  corpo-  the  papilU  ground  their  pracVce  of auricu'ar  confeluon  upon 

ral  remrdy,  might  join  with  it  fpiritu.il  phylic,  or  pra\ir,  this  text,  here  is  not  one  wtird   fpoken  of  a  prieft,  not  of 

good  admonition  and  comfort.      As  if  a  lick  perlbn  Hiould  our  confclling   to  him  ;   and  if  fo, *the  text  proves  it  the 

fend  for  the  minilter  at  his  taking  of  phylic,  that  he  might  pried's  diiiy  to confefs  to  the  people,  asmucliai  ihe people's 

then  pray  with  him,  counfel,  and  comfort  him.      Others  to  confcfs  to   the  pricfV,  for  liie  duty   required  is  mu'u.il, 

make  this  anointing  with  oil  a  religious  aft.      Chrift  em-  row/ryj- o/j6' /o  ij^>6//W:  accordingly  the  words  are  generally 

powered  his  apoftles  to  work  miracles,  and,  amongft  others,  underftood   of  confelilng  private  injuries  one  to  ann'hrr;  M 

they  had  the  gift  of  healing  the  fick,  whom  they  anointed  that  the  lick  perfon  mult  reconcil.."  hiinfelf  to  his  neiji,hboiir  " 

in  the  name  of  the  Lord,  or  by  the  authority  of  the  l^ord  ;  as  well  as  to  God,  that  he  may  recover  ;  for  lo  it  fellow*, 

but  the  gofpel  being  lufScienily  confirmed,  this  gift  of  pray  for  one  another,  thi^t  ye  rmy  he  henttd  •,\m\nw\n^,lh»i 
healing  is  ceafed,  and  therewith  the  riie  of  anoinving  ;  it  is  the  iluty  of  chriftians  to  confcfs  their  mift-ariiages  an-l 
therefore  the  church  of  Rome  keep  up  an  idle  ceremony  private  injuries  one  to  anoilitr,  and  by  their  pra>ers  to 
in  anointing  the  ikk,  unlefs  they  had  a  miraculous  power  j'uccour,  help,  and  relieve  cacii  oth(r  ;  it  is  the  duty  «  i 
to  heal  the  lick  :  to  keep  up  the  rite,  unlefs  they  could  the  (Irong  to  ])rov  for  the  weak,  and  the  ftrong  uiay  be  ^ 
produce  the  effect;  to  pretend  to  the  anointing,  without  flrengthened  by  the  prayers  of  the  weak, 
the  power  of  healing,  is  a  mere  piece  of  pageantry  ;  be-  rr-i        rr  <-.      i    r  c         •^ 

fides,  they  anoint  thole  that  are  given  over  for  dead,  and  —The  elFeaual  fervent   prayer   of  a    n-htcou. 

the  apollle's  anointing  was  for  the  benefit   of  the  living,    man  availeth  much. 

as  appears  by  the  following  verfe.  Chf^rve  here,  i.   The  (]uai;i1c.uion  of  that  prayer,  whit'. 

15   And  the  prayer  of  faith  fliall  favc  the   fick,     at  that  time  was  elFectuahor  the  recovery  of  the  lick  perfi 


and  the  Lord  (laall  raile  him  up  ; — 

Here  our  apoftlc  lliews  the  good  elFefts  of  this  anointing 
and  praying  :  yet  note,  that  he  alcribes  the  lick  man's  re- 
covery, not  to  the  oil,  but  to  the  prayer  :  the  prayer  cf faith 
Jhall  fave  the  fck.  The  mora!  means  is  taken  notice  t>f 
before  the  ritual  and  ceremonijl:  the  prayer  0/  failhfAiH 
fjvelhc  fJck,  There  was  required  to  the  miracle  faith,  both 
in  the  elder,  ami  in  the  litk  perfon,  xofai-e,  that  is,  to  re- 
cover the  fick  ;  yet  mark,  it  is  laid,  the  LortlJJjall  raife  him 
vp,  to  note,  thit  the  eflicacy  of  faith  lies  in  the  objccT:  of 
faith  ;  it  is  not  fiiith  properly,  but  God  called  upon  in  faith 
that  faveth  the  fick  ;  the  effic.icy  of  faith  is  not  from  its 
own  merit,  but  from  God's  power  and  grace. 


in  a  miraculous  manner,    it  may   be  renurred  an  infpirt. 
prayer  ;  as  they  that  were  acVd  by  the  evil  fpirits,  fo  fucii 
as  were  moved  by  the   impiilfcs  of  the  Holy  Spirit,  were 
called  E  i.)  «-/*i"i,  in  a  good  lenfe,  the  phi.il'e  propeily  li;' 
nilies  a  pr.iyer  inwardly  \\rooMlit  and  excited,  and  iiiiplii 
the  cfiiLjcious  influence  of  the  Holy  Spirit,  anu  the  fort 
and  veheinenty  of  a  chrillian's  fiiirit  and  aficclion  exerte 
and  put  forth  in  the  duty;   in  wrought  prayer,  or  prayc 
that  works  in  and  upon  our  hearts,  has  a  mighty  prevalent 
with   G.id.     2.   The  q'laliliciiion  of  the  perfon  praying 
righte'Mt  mail,  not  legally  rightto-ss,  one  in  a  Hate  of  linltli 
perfection,  but  a  jierfon  jultitied  by  faiih.  and  w  hofc  faitii  is 
fruitful  in  good  woiks.    3.  The  [yevalency  and  efficacy  ( 
fuch  a  perlon's  prayer  ;  //  ovailelh  much;    he  doth  not  f;. 


— And  if  he  have  committed  fins,  they  fliall  be     how  much,  that  is  better  e.^tperienced  than  exprclTed ; 


forgiven  him. 

Jf  he  has  c'j>nmUl((l  fins  :  why,  is  there  any  quelVion  to  be 
Tirede  of  that?  i\o;  but  if  he  has  committed  fuch  tins  as 
broiighr  this  licknerj  uprn  him,  they  (li.ill  be  forgiven  him, 
tipon  this  prayer  of  f.iith  ;  if  any  I'pecul  or  particular  fin 
has  ilraw  n  down  this  dileafe  i!;>on  hnn.  ii  (IrdI  l>e  remitted, 
and  tlie  diKafe  removed  ;  where  the  ficknefi  is  by  way  of 
clulliftnu  nt,  the  hcalir.g  is  a  icltimooy  of  GikI's  f(»rgive- 
nefi,  Lt,:rn  hence,  How  abTurd  ii  the  popilh  facramcit 
of  cxhiwe  uniHibfH  ho>v  can  they  gather. t  perpetual  ci  di- 
uancc  from  an  acUoa  that  was  er.ir.iorduiary  and  niirncu- 


availeth  much  for  ourfelves,  fomstinies  more  for  others 
than  for  ourlVlves.  Note,  'J  hat  the  lerveiit  prayers  and 
interci  llioiis  of  the  rii;hteous  have  a  mighty  pievaleiuy 
with  God,  both  for  thtmfcKes  and  o'.hsrs. 

17  Elias  was  a  man  fubjcCl  to  like  pafTions  ; 
we  are,  and  he  prayed  carnellly  that  it  migi 
not  rain;  and  it  rained  not  orr  thd  earth  by  il. 
ipare  of  three  years  and  lix  months.  18  And.h 
prayed  again,  and  the  heaven  gave  rain,  and  tt: 
carta  broiis^ht  forth  her  fruit. 

Our 


Chap.  r. 


I.     St.     peter. 


J  035 


Our  apoftlcinthefc  words  provfsthe  general  propofiiion 
he  had  laid  down,  that  the  fervent  prnyer  of  a  righteous 
Jn-in  nv/iileth  much,  by  a  particular  inflance,  the  example 
of  Elias  :  who  fccinej  to  carry  tl'.e  keys  of  iieaveu  :u  his 
p.irHle,  to  fliut  and  o])en  heaveu  at  his  pleafure,  I  Kings 
Nvii  r.  y4s  ihv  Lord  livtth,  there /liail  not  A-'  tV-.u  mr  r.iin, 
lut  according- to  my  'Mord  :  The  apoftle  here  tells  us  what 
word  this  was,  nsniely,  a  ward  of  prayer,  and  not  a  word 
of  command:  Eltas  prayed,  and  tlit"  hfiivcn  gavi:  rain  .•  he 
froyedin  prtiyer,  ia  the  original  :  that  is,  he  prayed  with 
faith  and  fervency,  accordinj;  to  the  will  of  God  reve;iled 
to  him  ;  and  thougii  he  was  a  man  fuhjctt  to  the  common 
infirMiiries  of  iiuman  nature  with  onrfelves,  yet  his  pafiions 
tliil  niM  hinder  the  pre vnlencv  of  his  prayers  ;  nothing  has 
wrought  fuch  wondt-rfnl  t-flicls  in  the  world  ;is  prayer  ;  it 
made  the  fun  (tind  Ifill  in  heaven  ;  it  brought  hre  out  of 
heaven.  1  Kings  i.  r;.  and  here  it  Unit  up  the  win- 
dows of  heaven,  that^i  rained  not  for  tlie  fpace  of  three 
years  and  fix  months  :  Ic  has  a  divine  kind  ofoiintipotency 
in  it. 

ig  Brethren,  if  any  of  you  (3o  en  from  the  trutli, 
nnd  one  convert  him ;  20  Let  him  knotv,  that  he 
Avhich  converteth  the  finner  from  the  error  of  Iiis 
way,  fhall  fave  a  foal  from  death,  and  ftiall  hide  a 
multitude  of  fins. 

Our  apoftle  concludes  his  epiftle  with  an  exhortation  to 


the  duty  of  fraternal  corruption  and  chridian  admonition  : 
"  If,  fays  he,  any  one  among  you,  who  hath  made  an 
outward  profefilon  of  chriftianity,  (liall,  for  fearofper- 
fecut'on,  or  othcrwife,  turn  afido  from  ihe  rule  of  ihc 
golpcl,  whether  in  matters  of  faith  or  j)taaice.  fuch  a  pcr-^ 
Ion,  cither  miniller  or  private  chrifli.m,  as  fli.iU  be  inftru- 
mental,  by  prayer,  reproof,  orcounfel,  to  recover  him  out 
of  that  wandering  and  backfliding  condition,  flull  have  the 
honour  to/Ivf  a  /lf<///C'"  dtath,  end/}. all  hide  a  multitude 
tf  fms  ;  that  is,  he  (liall  be  a  means  of  bringing  him  to  a 
ligitt  of  his  (ins,  and  to  fiek  pardon  for  them,  which  is  the 
only  true  and  happy  way  of  hiding  and  of  covering  them. 
Ltarnhence,  i.  It  is  not  fufficicnt  ihat  every  one  takes 
care  of  his  ovsn  foul,  but  he  muft  alfo  watch  over  the  foul* 
of  others;  there  is  no  brother  fo  n)eai)  in  the  chriftian 
chiirth,  but  the  care  of  his  falvation  bclongeth  to  all  in  the 
chriflian  communion.  Learn,  2.  What  great  honour  God 
puts  upon  the  creature,  in  calling  him  a  faviour  to  a  re- 
flored  and  converted  brother,  he  /hall  five  a  foul  p- cm 
death  :  but  when  God  puts  the  glory  of  his  own  work  upon 
tlie  head  of  the  creature,  what  caufe  has  he  to  lay  the 
crown  of  his  excellency  at  the  foot  of  God?  When  the 
honour  of  the  fupreme  Caufe  is  put  upon  the  inftrument, 
the  inftrument  ought  to  afcribe  all  the  efEcacy  and  effici- 
ency to  the  firft  Caufe,  faying.  Not  unto  us,  0  Lord,  not 
unto  us,  but  to  thy  name  be  thepraife.     Amen. 


THE 

FIRST     EPISTLE    GENERAL 


O    F 


St. 


P 


E       T       E        R. 


The  wrikr  nf  this  arid  the /ollpzi;i',ig  rpifJe  -was  St.  Peter,  who  Jliles  hmfelf  an  apoftle  of  Jefus  Chrifl,  iiot  the 
Univerfal  bijliop  and' head  of  iJie  church ;  no  where  do  we  Jind  this  Iwly  and  humble  apojlle  ajfuming,  though 
we  often  Jind  the  apoflale  church  of  Rome  giving  him  an  uncontroulable  monarchy,  and  fovereign  dominion,  cfver 
the  whole  church  of  Chrifl,  and  over  the  apcflks  ihemfelves,  and  their  fucccjjon :  and  accordingly  to  interpret 
thofe  -words  of  our  Saviour  to  St.  Peter,  St.  John  xxi.  Pafcc  eves.  Feed  my  Iheep,  in  fuch  a  rampant  fenfe 
as  they  have  done,  could  never  -viih  any  confidence  have  been  ojfered  to  the  reafcn  of  mankind,  had  not  theft 
men  fub'hed  their  reafon  to  their  intcrcf,  and  fuhjeSed  both  to  an  implicit  faith  and  blind  obedience.  Saint 
Peter ,  being  the  apoftle  cfihe  circumcifion,  writes  this  epi/lk  to  ihe  believing  Jews,  and  profelyted  Gentiles,  who  were 
of  tlie  difperfion,  fcattercd  abroad  in  divers  countries,  of  whom  he  had  an  efpedal  charge,  and  of  whcfe  converfiort 
he  had  been  a  principal  injlrument. 
The  defgn  of  tlie  epifie  is  to  ccifirm  them  in  the  chriflian  religion,  to  encourage  them  to  ccnflancy  under  the  fharpefl 
,  perfecutions  and  fety  trials  for  the  fame,  and  to  excite  tlum  to  the  praBice  of  particular  duties  incumbent  upcn  them 
in  retry  capacity'  and  relation  in  which  they  flood,  beautifying  and  adorning  their  holy  profejfion  ly  an  Iwly  and 
hcconiing  convcrfaticn.     ArJ,  accordingly  thus  he  writes  unto  them  ; 

6  P  2  CHAP. 


1036 


St.    peter. 


Chap.  1. 


CHAP.     I. 

PETER  an  apoRle  of  Joins  Chrifl,  to  th^ 
ftrangers  fcattered  throughout  Pontus,  Galatia, 
Cappadocia,  Afia,  and  Bitliynia,  2  Eleft  according 
to  the  foreknou'lcdjjC  of  God  the  Father,  through 
fanflification  of  the  Spirit,  unto  obedience,  and 
fprinkling  of  the  blood  of  Jefus  Ciirift.  Grace  unto 
you  and  peace  be  muUiphed. 

Ohferve  here,  i.  The  penman  of  this  ep'flle  deTcribcd  hy 
I)is  name,  Peter  ;  by  his  office  an  apJi'U  ;  by  tlie  au.horof 
his  cilice,  Jcfus  ChiiJ}.  'Ihis  name  Pctir  was  given  hi.Tj 
by  our  Saviour,  ar.d  lij^nifieth  a  Oone,  a  rnck,  prcb.ibly  for 
his  confelfion  and  acknowledgment  of  Chrilt,  the  Rock 
upon  w  horn  the  Chriftian  Church  was  built  ;  his  tali  to  the 
office,  firft  of  a  difciple,  and  then  of  an  apoftie,  was  from 
Chrift  himlelf.  It  is  a  lingalir  fupport  to  the  miniiters  of 
the  jtofiiel  of  Chrirt,  under  all  tlieir  difcourngements,  to 
confjder  whofe  officers  they  arc,  and  from  whom  they  luve 
botli  their  million  and  their  nTt'Ijgc,  their  authority  and 
their  abilities  for  the  facrcd  funciion  :  Peter  an  opojile  of 
Jefus  Chriji.  2.  The  perfons  to  whom  the  epitHe  is  di- 
refted,  to  the  ftrangers  Icattered  abroad  in  Pontus,  Galatia, 
&c.  that  is,  to  fuch  of  the  converted  Jews  and  profelyted 
Gentiles  as  were  difperfed  into  feveral  countries,  exiled  and 
banilhed  from  houfe  and  home,  for  the  f.ike  of  Chriftand 
his  holy  religion,  which  they  made  a  faithful  profefiionof. 
Learn  hence.  That  a  ftate  of  exile  and  banilhment  from 
outward  comforts  and  privileges,  has  been,  and  may  be  the 
lot  and  portion  of  a  people  that  are  exceeding  dear  to 
Almighty  God.  3.  How  he  comforts  them  in  this  their 
periecuted  condition,  by  declaring  to  them  the  great  things 
which  God  had  done  for  them  in  their  elc^ion,  vocaiien, 
aml/antfjificatian  ;  alTuring  them  that  God  had  chofen  them 
out  of  the  world  according  to  his  foreknowledge  and  un- 
fearchable  counfel,  and  efledually  called  them  to  the  par- 
ticipation of  his  grace,  fandtifying  them  by  his  Spirit,  that 
they  fliould  obey  the  truth,  and  by  faith  be  fprinkled  with 
the  blood  of  Chrift,  and  thereby  be  brought  into  a  ftate  of 
perfed  peace  aud  reconciliation  with  Cod.     Leern  hence, 

1 .  That  God  has  certainly  chofen  fome  to  eternal  falvation. 

2.  Thar  fuch  asare  chofen  to  happinefsas  the  end,  are  alio 
chofen  to  holinefs  as  tHe  mean  :  Elcil  tbrougbfaniJificatlon 
cf  the  Spirit  unto  obedience  :  fandlification  is  the  fruit  of  our 
eletaion,    and   obedience    the   end   of  our    fancTification. 

3.  That  fatxflification  and  juftification  always  accompany 
one  another  ;  here  is  fanditication  and  fprinkling  with  the 
blood  of  Chriftjoined  together  ;  where  ««/?,  Chrilt,  asn)e- 
diaror,  has  blood,  his  blood  was  fhed,  his  blood  thac  was 
fhed  mufl:  be  fprinkled,  and  by  faith  applied  ;  and  we  can 
never  liilcern  nurintereft  in  the  blood  of  Chrift,  till  wcnre 
fanclilied  by  the  Spirit  of  Chrift,  and  our  hearts  aiid  lives 
wrought  unto  obedience.  Juftification  and  fanc^i.Hcation, 
though  dillinct  in  their  nature,  yet  are  itifepcrable  in  their 
fubjcct.  Ohfeive,  laftly,  The  falutation  here  lent  to  thefc 
dilperfed  iA\mi, Grace  and  peace  he  mnliiplietl.  Where  wo^f, 
I.  The  Ciumc^ton,  grace  and  peace.  2.  The  order,  firit 
grace,  and  then  peace.  3.  The  option, /;.- '«((//;/>/-V.  The 
Llcilin^^s  prayed  for,  are  thechoiceft,  the  fweeteft,  and  the 


beft  of  blefiiogs ;  ffrace  and  peace  :  together  with  the  aug- 
mentation, and  abundant  increafe  of  both,  Grace  and  peace 
be  multiplied.  Learn,  That  there  is  nothing  that  the  mi- 
nifters  of  Chriftdo  more  paffionarely  df^fire,  and  more  ear- 
nedly  en  "eavour,  than  totce  their  peoplebrought  into, and  J 
p.-iferved  in  n  ftatc  of  favour  and  peace  with  Cinil,  nnd  en-  j 
joying  a  multiplied  increafe  of  all  fpiritujl  and  tcmpor.tl 
blcflings  from  him. 

3  BlelTcd^cthe  God  and  Father  of  our  Lord  Jcfus 
Chrifl.  which,  according  to  his  abundant  mercy,  hath 
begotten  us  a^ain  unto  a  lively  hope,  b)-  the  rcfur- 
retlion  of  Jelus  Chrifl  from  the  dead,  4  To  an  in- 
heritance incorruptible  and  undefiled,  and  that  fa- 
deth  not  away,  refcrved  in  heaven  for  you. 

Ohftrve  here,  i.  How  our  apoftle  breaks  forth  into  gra- 
tnluion  and  thankfiilnefs  tnGod.  for  tliolc  fperial  blrllings, 
which,  hy  his  miiiillry,  were  conferred  upon  thefe  con- 
verted chriftian?,  nieJT-d  l>e  the  God  and  Father  cf  our  Lord 
Jffns  ChiiR.  Bkinng  and  praife  are  due  to  God  fur  the 
lealt  mercies  received  frcm  G.'d,  becaufc  we  arc  lefs 
than  the  teaft,  much  more  forfpiriinal  r.nJ  eternal  bli-llings, 
which  are  the  greatell  nicrciesi  hat  either  God  can  gi'e,  or 
we  receive.  2  The  fpecial  mtrcy  which  lie  iluss  lilcmnly 
blefTcSj  and  gives  thr.nks  toGocI  fnr.nimc  ly,  iheir  rej;ei!C. 
ration:  For  begetting  them  to  a  tivt  ly  h'pe,  by  the  rifurrei^ii ,  n  J 
ijf  Chrip,Scc.  Where  note,  1.  The  benefit  declared,  ihty 
were  begotten  again  to  an  hope  of  J'alvation  ;  by  mcanjuf 
fin,  all  influence:  of  grace  were  fulpeiuled,  and  all  hopes  of  f. 
falvation  were  cut  eft'.  Chrill's  inteipofure  for  us  nmkes 
our  condition  hopeful,  and  the  falltn  angels  hi.ptkls.  2. 
'Jhe  qualification  of  that  hope  which  chrilliaos  arc  begotten 
to,  it  is  a  lively  h',pe,  in  oppulition  to?  dead  hope,  and  to  a 
languid  and  languilhinghope  ;  thechriflian's  hope  is  an  ef- 
fecftual  hope,  w  hich  proceeds  from  faith,  and  promotes 
holinefs.  A  lively  h'ipe  \%  an  hope  that  makes  lis  lively, 
joyful,  and  comfortable  in  our  lives  ;  an  hope  that  pms 
life  into  us.  3.  1  he  means  whereby  we  are  begotien  10 
this  hope,  and  that  is,  hy  the  rtfiirreriicn  of  Chriji  from  the 
dead  ;  not  by  the  bare  aSf  of  his  refurredion,-  but  by  the 
virtue  andpowcr  of  it,  we  are  raifed  to  a  fpiritual  life  by  it, 
and  our  hopes  of  eternal  life  are  thereby  llrengthened  and 
confirmed.  The  jullificatiim  of  our  j^erlons,  the  regene- 
ration of  our  natures,  the  refurrtdion  of  our  bodies,  ths 
j^Iorifif ation  of  oiir  fouls  and  bodies,  are  fmoular  fi  uiis  and 
benefits  of  Chrill's  refurrecVion.  Well  might  the  apoflic 
then  fay,  .that  w."  are  begotien  to  a  lively  hope  hy  the  refur-  • 
reunion  r,f  Jefus  Chrifl  from  the  dead.  Note,  .^.  The  inov-^ 
ing  and  impuWive  cauJ'e  from  which  regeneration,  and  all 
other  fpiritual  blellings,  do  proceed  and  flow  ;.  themrrcy 
and  goodnefs  of  God.  According  to  his  abundant  mercy  hs 
has  begotten  us  again.  In  the  maticrsof  falvation  nnthing 
is  owing  to  our  merit  ;  for  demerit  cannot  merit,  but  all  is 
due  to  divine  goodntl's,  and  uudeferved  mercy  ;  this  is  the 
fcmtal  caufe  of  all  our  favours.  5.  The  irtiure  of  that 
happinefs  which  believers  are  begoiten  toa  lively  Iiope  anji 
expectation  of  ;  it  \hhtriiW\\ei-\an  inheritance.  Heaven  is 
an  inhcriiaiice,  and  as  luch  it  ii  given  to  children,  to  all 
God's  children,  to  none  but  hii  children  ;  it  is  an  inhe- 
ritance. 


Chap.  i. 


St.     peter. 


1037' 


riiance  dearly  purclialcd,  yet  freely  given  :Chrift  is  the  Pole 
purchafer  of  it  ;  no  jomtpurchnfers  with  him  ;  the  faints 
arecalledjoint-harswithChrift.butneverjoint.purcharers: 
yet  remember,  that  though  we  cannot  purchale  this  in- 
heritance in  a  way  of  merit,  we  may  forfeit  it  by  our  do- 
merit,  and  prnvoke  our  heavenly  Father  to  difiiiherit  us. 
6.  Tl'ieproperties  and  excclie-uiesofthisinheritance  whiclt 
believers  are  raifed  by  Chrirt  to  the  expccntion  of  ;  it  is  an 
inheritance /»7rorr;<;)/i/7!r,  an  enduring  podeHion  ;  not  fub- 
jecl  to  decay,  iiaviiig  nothinn;  in  it  that  can  corrupt  ir,  or 
corrupt  US  in  the  enjoyment  <-f  it.  Und.vled,  heavenis  an 
holy  habitation  ;  the  holinefs  of  he.iven  is  the  raoft  con- 
liderable  part  of  its  happinefs:  finners  therefore  that  defpife 
holinefs  defpiie  the  richcft  jewel  in  the  crown  ot  glory.  It 
fjdfth  r.;l  aw.iy,  it  withereih  not  ;  ghiry  is  aflower  which 
will  eternally 'retain  its  frelhnefs  and  verdure.  Rtfervcdin 
the  hfir.".ns  for  us  :  heaven  is  the  country  where  the  faints 
inheritance  lies  :  here  it  is  reserved  or  l.iid  up  fafe,  by  the 
purpofe  and  pleafure  of  God,  by  the  purchale,  puilellion, 
!,„d  interceirion  of  Chriit  ;  and  to  be  able  to  fay  [/sr  «j] 
and  be  p.rticularly  aiTured  of  heaven,  is  a  fpeciilcornfort. 
r  Wlio  are  kept  by  the  power  of  God  throujih 
faith  unto  lalvation,  ready  to  be  revealed  in  the  laft 
tiino. 

H-re  ourapoftle  feems  to  pre-occup.ite  and  prevent  an 
ol  i-dion.      Some  might  Uy,    "  Though   the  Kr.nts  mhe- 
ri/ance  be  fafe  in  heaven,   yet  they  are  in  danger  here  on 
f  irih  •"  be  it  fo,  as  if  our  apollle  had  faid,  yet  they  are  .'.nd 
niall  b"  kept  by  God's  power,   and  their  own  faith  to  eter- 
nal hdvation.     A'o/Hiere,  i .  We  a'-e  k^r^  ■■  '^  'mpl'^'  '''^  ^'^. 
hi  danj-cr,  in  great  danger  of  iMiiiing  blvation,  by  realon  of 
the  number,   power,    and  policy  of  our  ipiritua    enemies, 
corruption  and  fin  within,  the  devil  and  the  world  withcut ; 
but  we  arekept  as  in  a  garrifon  ;  fothe  word  lignifies  :  laints 
sre  prcferved  hkebclieged  cities  ;  the  general  whom  they 
fi^ht  under:  and  holdout  for,  preferves  them,  by  fending 
iiTfrelh    recruits,   fupp'.ies   from   the  Holy  Spirit,   and  by 
cutting  off  fuch  fuccours,  as  our  lulls  and  Iniritual  enetrues 
would  fend  forth  againft  us,  fo  that  they  lUrve,  and  llis. 
not  vanquith  us    but  we  them.      Ifc  are   kept  .■   eternal 
thinks  for  fuch  a  keeper  !   2.  What  it  is  believers  are  kept 
and  preferved  to,  namely, /fi/w/io«  ••  he  does  not  lay  they 
ar'  or  (liall  be  kept  from  trouble  and  affliclion  ;  that  their 
fi  vrers  fliall  not  ake  in  iTiis  world  ;    he  has  made   no  iuch 
promife,  and  we  muftexpecl  no  fuch  prefer  vation,  biu  the 
contrary  ;  /«  tbewrUyeJIiallhave  iribulatton,  fays  Chrdt 
the  Cap-au)  of  our  falvation,  John  xvi.  butfafeiy  and  reft, 
happiuels  and  eafe,   fiiall  he    our  portion  in    the  coming 
woild       3.  'Ihe  means  by  which  we  are  thus,  kept  unto 
faUation.      (I.)  On  God's  p.irt,  almigkty  power.      If  left 
one  moment-  to  onrfelves,  we  become  ;.  prey  to  every  temp- 
tation.     How  did  the  devil  bafHe  and   befool  Adam  in  in- 
nocency,  when  he  had  his  wits  about  him,  by  being  lett  in 
the  hand  of  his  own  counfels  ?  Lord,  in  a  worfehand  thou 
canft   not   leave  us    than    our  own.     (2.)  On   our   part 
we  are  kept  through  faith.     Our  ojft'n  endeavour  mud  ac- 
company God's  power,  in  order  10  oiirprefervation.     We 
ei'  k^M  by  l!r  I'Aver  of  God  tkriugh  faith  ;  byjbo'.h  jouitly, 


by  neither  fingly.     God's  power  viili  not  keep  us  without  ,1 

our  care,  neithercan  ourcsre  fecure  us  without  the  help  of 
his  power.  We  and  our  faith  muft  be  kept  by  the  power 
of  God  ;  what  God  does  for  us,  he  does  by  us  ;  lie  req.iircs 
the  ufeof  our  faculties,  and  the  concurrence  of  mir  o;vii 
endeavours  in  order  to  our  f^lvation.  Note,  4.  '1  lie  time- 
when  thefaintscoinplctcfalvation  [linll  be  revealed  to  them 
and  thev  have  the  full  and  final  fruition  of  that — Ready  to 
be  rei'eJcd  in  the  laft  time.  Mark,  The  faints  fal vaticn  in 
heaven  is  a  myftery.au  hidden  myftery,  not  yet  revealed  ; 
reve.ilcd  only  to  faints  on  earth  by  faith,  to  faints  in  heaven 
by  fight  :  but  the  full  revelation  is  not  to  be  cxpeded  and 
enjoyed  by  glorified  faints  before  the  day  ofjadgmcnt, 
called  here,  tke  laft  time.  Our  apollle  told  us,  ver.  4.  ic 
wns  referved  in  heaven  for  us,  kept  lafe  ^or  us,  but  kept 
clofe  in  heaven,  it  is  an  inelVimable  rich  trcafure  ;  they  that 
are  heirs  of  it  on  earth,  ye.T,  they  that  are  pofleiTed  of  it  in 
heaven,  donot  as  yet  fully  uuderlbnd  and  know  the  tranf- 
cendenty  of  it,  but  it  Ih  jU  be  revealed  to  them  at  the  laft 
day. 

6  Wherein  ye  greatly  rejoice,  though  now  for  a 
fcnfon,  (i(  need  be)  ye  are  in  heavinefs  through  ma- 
nifold teiTiptations  :  7  That  the  trial  of  your  faith 
being  much  more  precious  than  of  gold  that  pe- 
niheth,  though  it  be  tried  with  fire,  might  be  found 
unto  praife,  and  honour,  and  glory  at  the  appearing 
of  JefusChrift. 

Whtreinye  greatly  rejoice  .-  that  is,  in  the  belief  and  ex- 
peftation  of  which  glorious  and  incorruptible  inheritance  in 
heaven,  ye  now  joy  and  rejoice  here  on  earth  ;  plainly  in- 
timating,  that  a  brlievermay  be  affured  of  his  title  to  the 
glorious  inheritance  above,  and  both  may  and  ought  to  re- 
jolce  in  it  abundantly  below.      Ohferve  farther,  By  what 
way  and  method  God  brings  his  people  to  heaven,  it  is  by 
heavinefs,  by  affliiflions,  yea,  by  manifold  affliftions.     As  if 
he  had  faid,    "  You  that  are   the  prefent  candidates  for 
heaven,   the   heirs   of  falvation,    mult  not  think  your- 
felvespaft  the  rod   and  the    ferula  4   and    that  you  are  to 
expea  nothing  but  comfort,  and  to  do  nothing  but  rejoice 
in  the  hopes  of  your  falvation.     But  I  tell  you,  you  may 
have  need  of  heavinefs  before   you  get  to  heaven,  and  of 
manifold  temptations  for  the  mortifying  your  corruptions, 
before  you  enter  upon  an  inheritance  incorruptible.''     Ob-       ^ 
ferve,  2.  The  fuppofition  made  concerning  the  neceflityof 
"a  believer's  affiiftions,  7/ «??«//•£•:  intimating,!.   That  we 
fliould  never  feel  any  affliftion  from    the    hand    of   God, 
never  be  in  heavinel's,  if  there  were  not  need.      And,   a. 
That  there    is  need   that  the  holieft  in  this  world   fiiould 
fometimes  be  made  heavy,  and  that    heavinefs  fliould  be 
upon  them  fora  feafon.     We  Ihould  always    have  calms 
and  fair  weather,  never  any  ftorms  or  tempcfts  from  God, 
did  notour  needs  call  lor  it.      As  we  need  ourdaily  bread, 
(o  verily  do  we  need  a  daily  rod  ;   both   the  rod  of  God's 
mouth  to  admonilh  and  his  hand  tochaften  and  correct  us  : 
Ye  are  in  heavinefs  fr,r  a  feafon,   &c.       Hence  learn,  1  hat 
t"he  trials  and   afflidtionswhich   God  exercifes  his  children 
with,  are  many,  yet  they  never  feel  them  but  when    they 
need  them,  and  then  only  for  a  feafon.      As  the  coldnefs 

of 


I.     St.    peter. 


Chap.  i. 


of  the  winter  killi  the  weeds  in  our  groancls,  fo  the  rold 
Wifts  of  affliflion  (-mder  the  mortifying  influenrci  of  the 
II'  ly  i^p-r;i)  kiil  our  corruptions  in  our  Coulg.  Prrpnoal 
I!;  riirgs  ami  fair  feafonings,  are  refer\eil  for  heavtii  ;  ci>l(l 
IiIjOs,  and  nipp'rip;  frofls,  are  needful  ami  ufeful  li«-rc  «n 
e.TrtI)  :  Tr  err  in  lic-(n<irrf!  f<jr  a fitiT'i",  ijniedbe.  I.carit 
farther,  Th,-.i  ss  God  dcth  not  nfflicl  u.  but  when  tlicreis 
ntpJ,  fo  he  «  ill  not  .iffli^^  us  niore  than  ilu-re  is  need.  Te 
ore  in  htcv'inrfs  f;r  a feafin  ;  wc  fii-.I!  not  he  afflidted  an 
hour  longer,  nor  fiiall  onr  crofs  be  a  drachm  or  a  grain 
licavier  than  God  thinls  needful.  3.  The  happy  effect 
and  frnitof  the  faints  inaniful J  temptations :  thiy  all  w«.rk 
for  their  advantaj^e  ;  they  receive  good,  and  not  hurt  by 
them  ;  no  more  hurt  than  the  (;old  receives  by  the  fire  : 
That  the  trial  cfyiur  faith  ;  that  i:,  that  your  tried  faiili, 
being  more  precionj  thangclj.  Fail!)  is  more  precious  th.in 
gold,  bccaufe  more  pure,  more  durable,  tfpeci;i!ly  when 
purified  in  the  furnace  of  affliction.  A  good  man  is  no  lofer, 
but  a  great  gaii;er  by  being  tried.  He,  wiio  before  had 
/Duch  drofs  in  him,  come?  out  of  the  furnace  asgoKI,  witli- 
iMit  loOng  any  thingeitiur  of  its  wiijhtor  worth  ;  nothing 
is  confumed  but  the  clrofs  ami  ruhb.di  of  his  corrii|)iions. 
O  hspjiy  confuniption  !  Grace  is  not  only  grace  llill.  but 
tiiore  gracious,  yea,  glorious  after  trial.  Cbfetvf  bftiy. 
That  faith  nv.ift  be  tried  on  earth,  before  it  be  crowned  in 
lieaven  ;  and  after  it  is  tried,  it  flioll  certainly  be  crowned, 
and fouitit  lint  1  jir (life,  honour,  andgkry,  at  the  c^ptaiirg 
o/J'"/"-'  Cl'<i/l-  Learn  hence,  That  the  trial  of  a  cliriftian's 
laith  in  their  manifold  aflhclions  and  teiiiptaticns  now,  will 
brino;  abundance  of  honour  and  glory  to  Gud  in  the  day  of 
Cliriil  ;   yea,  not  only  ;o  God,  but  to  ourfelves. 

8  Whom  having  not  feen,  ye  love  :  in  whom 
though  now  ye  lee  him  not,  yet  believing,  yc  rejoice 
with  joy  unfpcakablcnnd  full  of  glory  : 

In  thefe  words  our  apoflle  comincndcth  the  faith  and  love 
T)f  thole  Jews  to.wlioni  he  wrote  ;  that  altiiough  they  had 
never  fccn  Chrift  in  the  flelli,  as  others  did,  yet  they  dd 
truly  love  him,  and  their  faith  caufed  them  to  triumph  and 
rejoice  in  him.  I.tarn  hence.  That  it  is  the  propeny  and 
pradicc  ufa  believer  to  love  an  unfcen  Saviour,  and  to  re- 
joice in  hiia,  and  in  the  hopes  of  eternal  life  by  him.  In- 
ferince,  if  fuch  as  never  faw  Chriftbut  with  a  believing  eye, 
do  yet  love  hint  fuperlatively,  and  rejoice  in  him  unlpcak- 
ably,  hov,'  V  ill  they  love  him,  and  rejoice  in  him,  who  Oiall 
fee  him  with  a  glorified  eye,  and  behold  him  face  to  face. 

9  Receiving  the  end  of  your  faith,  rjen  the  falva- 
tion  oiyour  fouls.  10?  of  which  falvation  the  pro- 
phets have  enquired  and  fearchcd  diligently,  who 
prophcfied  of  the  grace  that  Jlwuld  come  unto  you  : 
a  1  fcaiching  what  or  what  manner  of  time  the  fpirit 
of  Chrift  which  was  in  them  did  figiiif}-,  when  it  tef- 
t'fied  beforehand  the  fuflerings  of  Chrift,  and  the 
•;lory  that  fliotild  follow.  12  Unto  whom  it  was 
revealed,  that  not  unto  themlclvcs,  but  unto  us  thev 
did  ininillcr  the  things  wliicli  are  now  reported  unto 
Aou,  liy  them  that  have  jircachcd  the  gofpcl   unto 


you,  with  the  Holy  Ghofl  font  down  from  ]n.avcn: 
which  things  tlic  angels  delirc  to  look  into. 

C'i'A7i"'bcrc,  I.  The  r «</,  ih«t  i»,  thercwnrdofj  chriC 
lian'i  faith,  it  h  the falvuthti  nf  hi/Joul  ;  of  Ins  foul  emi- 
nently, but  not  exclulively  of  bi<lv  and  foul  both.  'I  he 
c<ii:iplete  falvation  of  loul  and  body  b.  th  with  Chrift  in 
heaven,  fhall  be  the  end  and  rew.tnl  ot  the  believ  e  rs  faiili 
2.  '1  hed;|igentfe3itli  into,  and  enquiry  after  the  n.iturc  of 
ihislalvation,  which  was  niadcby  ti.e  prophets  of  the  Old 
leftament  :  Cf  vjhirh  falvi'ticn  ihi'  pnphtts  liove  eryuirett, 
and Icarihtd diiiger.lly  !  that  is,  by  prayer  meditation,  and 
ftuily,  they  fearched  a  f tcr  the  far;  licr  and  tlearr r  knowledge 
of  this  great  falvation,  ard  the  kingd<,m  of  the  Mefliah, 
when  tliould  he  the  lin.e  of  hi>  fufl'i  nng^  and  humiliation, 
which  w.ere  loprecect  hi^  gh'iy  :.nd  •  xaliMion.  3-  The 
lucceLuif  (his  iheirenqniry  ar.d  learch,  they  were  anfwered 
by  God,  and  received  this  revilation  from  him,  that  they 
themlclvcs  were  not  the  men  that  (hould  fee  the  McfJiah, 
.Tud  his  fpecial  kingdom  ;  and  ilist  the  things  which  they 
prophtlied  of,  weic  not  to  he  fulfiiDed  tntl^tir  o  <u  tunes, 
but  in  afiei  linio  ;  and  accordingly  the  thii-gs  forcttld  by 
fhc  propliets  lu'  afTurcs  ihttn,  \.t\t  {!e:r!y  nianifcilrd  to 
them  by  the  apoftle?,  which  were  endued  with  anestraor- 
dinary  meafure  of  the  Holy  Spirir,  fetir  down  up<  n  them 
at  the  day  of  Pentccoll:  Untu  'Mo-.m  it  watrcl  fated,  that  ml 
unto  their. fc he s,  6c.  Cbftrve  \3ii\y.  The  fublinniy,  anfl 
iranfcendant  excellency  oft  hofi  Gofpel-myfieries  which  are 
now  revealed;  they  are  fo  raviflnng  and  tranfptirting,  that 
the  holy  angels  defire  10  pry  into  them,  ll'hich^hir.gs  the 
angeli  drjtre  tol'iokir.to.  Learn,  thence.  That  theglorious 
ni)llery  of  man's  redemption  and  falvation,  by  the  incar- 
nation of  our  Lord  Jcfus  Chrill,  is  an  objcd  worthy  ofthe 
admiration  and  contemplationof  the  aditriiigangcls.  They 
admire  the  perfon  oTihe  redeemer,  they  admire  the.iuthor 
and  contriver  ofthe  >»ork  of  redemption,  iheyadmiie  the 
lubjec^s  redeemed,  they  admire  tiie  manr.er  ami  method  of 
our  icde.niption,  they  admire  the  finally  glorious  (late  which 
the  redeemed  are  brought  into,  and  poflcfTed  of,  and  they 
pry  into  thefe  things,  at  the  chernbims  looked  upon  the 
ark,  with  acurious  and  accurate  infpection,  with  an  earneft 
anil  afFeclionate  inlpoclion  ;  they  holily  admire  'he  wifdoiii 
of  tliis  glorious  contrivance,  though  even  their  railed  and 
enlarged  capacities  can  never  be  able  fuliy  to  comprehend  it. 

13  5  Wherefore  gird  up  the  loins  of  your  mind, 
be  fobcr,  and  hope  to  the  end  for  the  grace  that  is  to 
be  bi  ought  unto  you  at  the  revelation  of  Jelus  Chrift;      • 

Our  apoflle,  havinglaid  before  them  their  high  and  glt>-  • 
rious  privileges  in  the  foregoing  verfes,  comes  now  to  excite 
them  10  the  pracliice  of  fevcral  necdfol  and  important  duties 
in  this  and  the  following  verfes  :  the  fivftof  which  is  vigi- 
lence  and  watchfulnefs ;  pl^paraiion  anti  re:idinefsof  mind; 
Gird  vp  the  loins  rfyrtir  mind  ;  an  allufion  both  to  runners 
and  waiters  ;  to  Inch  as  run  in  a  race,  and  to  fiich  as  wait 
upon  their  mafter  ;  who  both  gird  up  their  clothes  (which 
in  thofe  caftern  countries  thty  wore  down  to  their  heels) 
that  they  might  not  hinder  or  trouble  them,  either  in  run-  ■ 
nirg  or  watting.  Kext,  to  be  fober,  and  keep  up  their 
hope  lledfaftly  and  perfeveringly  to  the  end,  for  that  grace 

and 


ClIAP.   I. 


I.     St.     peter. 


^°39 


and  faN-ation,  for  that  pcrfeclion  in  holinefs  and  glory, 
whiih  G.)d  vsiil  crtiiiily  '^ive  ii'  at  the  glDrioiis  appearing 
ot  Jclns  Chriih  Here  wi-v,  i.  The  p/acs  and  dii:y  which 
thfy  are  exhnrted  to  betounilin  theexercife  of.and  ihat  is, 
f'~'pf,  to  perfcvcre  in  hope  unto  the  end  :  that  is  a  divine 
grace,  and  neceflary  duty,  whereby  a  believer  for  Chrill's 
lake  expects  and  waits  for  all  ths  iireat  and  good  things 
which  God  has  pron'ifed,  but  the  chriftian  at  prelent  not 
receivtd.  2.  'I'hc  direction  given  in  order  to  theexercilie 
of  this  grace  and  duty  of"  hope,  G'i'v/  up  the  Inns  of  y'sur 
mind,  hlabits  (if  grace  art'  ahogether  unprcfiiablc:  to  us, 
•withunt  i!u-y  be  excitpdby  usar>''i^ii'''edup  in  us.  When 
\\e  pray,  when  we  hear,  we  inuiigird  up  our  loinsinpray- 
inar  and  hearing  .-  or,  in  the  prophet's phrafc,  .S7;r  upyrjur- 
j'dvis  to  take/oU  on  God.  A  man  upon  his  lick-hcd  mull 
gird  up  tlu:  loins  of  hii  mind  to  bear  his  affliction,  elfe  he 
will  never  profit  by  it,  nor  anfuer  the  emi  of  God  in  it. 
No  grace  can  be  e:terciled,  no  duty  can  be  performed  by  a 
foul  ungirded  :   Gird  up  th;  h'lKS  ofyjur  miii.l,  &c. 

14  As  obedient  children,  not  fafluonin;  your- 
felvcs  according  to  the  former  lufls  in  your  igno- 
rance :  15  But  as  he  which  hath  called  you  is  holy, 
fo  be  ye  holy  in  ail  mannerof  converf.uion  ;  16  Be- 
cauieit  is  written,  Be  ye  holy,  for  I  am  holy. 

The  next  duty  he  exhorts  them  to,  is  to  anfwer  the 
e-igagements  which  their  adoption  laid  them  under  :  they 
v.ere  nov  the  children  of  God,  ujid  as  I'uch  mult,  i.  Be 
(.btdl.Kt  to  their  heavenly  Father,  walking  in  the  path  of  his 
commandments,  and  no  longer  accordn'ig  to  the  former 
lull-,  vvhich  they  were  captivated  by,  and  enflavcd  unto,  in 
the  time  of  their  ignorance,  when  they  knew  nor  God. 
And,  2.  Thty  mnlt  imitate  their  heavenly  Father  in  the 
love  and  praftice  of  univerfal  holinefs  :  /is  lie  'jihLh  hr.th 
citll^dy.u  h  holy,  fo  l,e ye  holy.  Ckjcrve,  i .  Chriflians  mull 
nnike  God  the  pattern  of  their  holineO,  and  be  holy  as 
Gild  is  holy,  though  no:  as  holy  as  Gml  is  ;  the  com- 
nianJ  obliges  to  a  conformity,  not  to  aneijnality  ;  as  God 
is  re.lly  holy,  politively  holy,  ftridHyand  exactly  holv,  uni- 
verlally  holy,  unchangeable  holy,  fo  mud  we  labour  to  be 
holy  tov.'ards  God  and  man,  which  is  to  ht  li'ily  in  all  imm 
mr  ofc'Aivfrfition.  2.  Chrillians  are  herereqaircd  not  only 
to  nuke  God  the  pattern  of  their  huimefs,  but  the  ntotive 
r.t  liittr  holinefs,  Iwye hily.for  lamholy.  Seeingcnr  God 
ii  an  holy  God,  therefore  we  that  are  his  people  moil  be 
holy  alfo.  Our  apollle  here  repreCenis  the  holmefscf  God 
bo:h  as  a  rule  .ind  as  a  motive  of  that  hclinefs  which  (hould 
be  2c>ed  by  ns.  And  whereas  the  apoltle  fays,  //  //  -.vriitei:, 
teyi  h'Jy  :  It  plainly  intimates,  that  God  'h.isin  all  former 
ages,  obliged  all  perfons  who  preiend  anv  relation  10  him 
ss  h!s  ch.ldren,  to  be  holy  as  he  is  holy  ';  though,  noc  as 
toeq.jality,  vet  as  to  imitation  ;  though  not  in  meafure 
and  degree,  yet  in  quality  and  kind.  God  is  the  original 
of  .V.I  liohneis,  and  the  f.rft  man  he  created  was  Ifter 
his  own  1  kcijef.  ;  and  everyone  that  isrenewed,  is  laid  to 
he  created  nfi-r  C.tihulghteourr.efs  and  truehjimfs.  What 
)s  godl.heh  but  G.^d  I  kenefs  ?  And  what  is  ho'iinefs,  but 
i.ie  confurmi.-y  of  our  natures  to  the  holy  njttire  of  God 
;:nd  the  conformity  of  our  lives  ty  tiie  will  of  God  i        '' 


17  And  if  ye  call  on  the  Father,  who  without 
refpeft  of  pcrlbns  judgeth  according  to  every  man's' 
work,  pal's  the  time  of  your  fojourning  here  in  fear: 

Jf  ye  call  o"  the  Father  :  that  is,  if  ye  call  God  youn 
Father,  and  call  upon  him  by  worlhiping  and  owning  of 
him,  who  without  any  rel'pedl  of  perfons,  or  any  regard  hail 
to  nations,  Jew  or  Gentile,  judgeth  of  every  man  now,  and 
will  judge  every  man  according  to  his  works  hereafter, 
fee  that  you  pais  the  time  of  yourpijgrimage  and  fojourning 
in  this  vsorli!,  in  holy  and  obedient  fear.  Learn,  i.Than 
Inch  as  call  God  Father,  ought  to  walk  in  obedience  before 
him  as  his  fons.  2.  That  he  whom  we  call.Fathcr,  is  and 
will  be  our  Judge;  not  a  Ihort  lighted,  but  a  Iharp-fighted 
Judge;  impartialinjudgemfnt,  judgingall  porfonsaccord- 
ing  to  their  works,  andjudging  all  worksas  they  really  are, 
and  net  as  they  outwardly  appear  to  be.  3.  ihat  clirif- 
tians  herein  this  world  are  but  Grangers,  and  their  life  upon 
earth  a  pilgrimage,  which  they  are  daily  pafTing.  4.  "]  hat 
the  whole  time  of  a  chiillian's  pilgrimage  ought  to  bepaflcd 
inanholy,  cautious,  reverential,  andobedient fearofGoJ. 

18  Forafmuch  w  ye  know  that  ye  were  not  re- 
deemed with  corruptible  things,  as  filver  and  gold, 
from  your  vain  converlation  receiveclby  tradition  from 
your  fathers  ;  19  But  with  the  precious  blood  of 
Chrift,  as  of  a  lamb  without  blemifh,  and  without 
fpot.  20  Who  verily  was  fore-ordained  before  the 
foundation  of  the  world,  but  was  manifeft  in  thei'e 
laft  times  for  you  ;  2 1  "Who  by  him  do  believe  in 
God  tha  t  r.ii led  hi  m  up  from  the  dead,  an  d  «' avc  him 
glory,   that  your  faith  and  hope  might  be  in    God. 

Still  oiir  apoftle  is  preiling  chriftians  to  the  love  and 
practice  of  hohnefs,  and  a  reverential  fear  of  God,  by  frelh 
argu.mentsand  motives,  particularly  from  theirredempiion; 
faying,  that  they  could  not  but  be  fenfible  that  they  were 
redeemed  with  a  very  coftly  price,  not  with  lilverandgold, 
which  yet  would  ranfom  kings,  but  by  the  precious  blood 
of  Chrill,  whom  the  pafdul  lamb  typified,  and  who  wds 
from  eternity  fore-ordained  to  the  office  of  a  Mediator, 
though  he  wasnot  manifelled  in  tlieflefh  till  thefe  lailday.?, 
for  the  good  and  benefit  of  thofe  who  Ijy  hni  do  believ.j 
in  God  thatraifed  Chrill  from  the  dead,  and  glorionlly  1 
e.xalted  hnn  at  his  right  hand,  upon  which  account  their 
faith  and  hope  may  lately  and  comfortably  rclt  in  God. 
/V-/.',  I  Thethrsldom,  tiondage,  andflavery  of  onr  linful 
llate  before  we  were  redeemed.  2.  The  impotency  and 
inability  of  all  outward  things,  be  they  never  forich,  pre- 
cious, and  coltly,  to  rtdeemandranfomanenlbved  i'lnner. 
AH  the  gold  andfilver  in  the  world  was  no  ranfom  for  one 
lonl,  nay,  the  blood  of  all  the  creatures  in  the  world  oirtred 
I'p  "in  lacrif-ce  to  the  jullice  of  God,  could  have  been  no 
.lufficientcompenfaiion.  3.  That  the  redemption  of  every 
loul  cort  no  Ids  than  the  precious  blood  of  the  Son  of 
"God,  that  fpsiltfb  Lamb,  who,  by  the  facralice  of  iiis 
dcaih,  atoned  divine  difpleafure,  A'o.V,  4.  That  God  (he 
Father  fore  ordanied  Jefi.s  Chrifl  his  Son  to  this  blefled 
tiiHce  of  a  Redeemer  btfcre   the  foundatit^n  of  the  world. 

tho-jirb 


laj.o 


I.     St.     pete  R. 


Chap.  i. 


I  lioiigh  Ue  w;»»  i.wi  maniteft  in  the  flefii  till  iliefe  lift  times. 
5.  'J  liat  by  Clirill  ihe  KetteemtT  we  are  taught  tJ  know 
(jod,  and  ro  believe  in  hiin  wiio  raiftd  Ciirill  from  the 
•lead.  Here  obftrve.  How  the  Socinians  wreft  and  inifapply 
litis  text,  where  we  are  faid  by  Chrill  to  believe  in  God. 
Thus  they  argue,  "  He  by  whoii  we  believe  in  God,  is 
Dot  that  God  in  uhciii  \vc  believe,  becaufe  the  means  of 
laith  can  never  be  the  objeft  of  faith  ;  but  Chiifl  is  he  : 
the  apoitle  fays  here  by  whom  we  believe  in  God,  therefore 
Chrill  is  not  God."  Jnfvj.  Chrill  confidered  in  his  hu- 
man nature,  in  which  he  died,  and  was  raifed  for  us,  is  he 
by  whom  we  beleive  in  God,  that  is,  own  him  to  be  able 
to  raife  us  from  the  dead  ;  but  this  hinders  nor  his  being 
CoiJ  according  to  his  divine  nature,  by  which  lie  did 
actually  raife  himfelf  from  the  dead,  John  x.  18. 

22  Seeing  yc  have  purified  your  fouls  in  obeying 
the  truth  througli  the  Spirit,  unto  unfcign  love  of 
the  brethren  ;/f£//;j/ J f  love  one  another  with  a  pure 
heart  fervently  :  23  Being  born  again,  not  of  cor- 
ruptible feed,  but  of  incorruptible,  by  the  word  of 
God,  which  liveth  and  abideth  for  ever. 

The  next  duty  which  our  apoflle  exhorts  thefe  chriftians 
to,  is  the  duty  of  brotherly  love,  to  a  gracious  propenlity  of 
heart  which  achrillian  bears  for  Chrift's  fake  to  his  neigh- 
bour, whereby  he  wills,  and  to  his  power  procures  all  good 
for  him,  a  brotherly  afFeiflion,  which  every  true  chriilian 
chiefly  bears  to  all  his  fellow-members  in  Chrift  for  grace- 
fake.  This  duty  of  brotherly  love  is  often  urged  .md  en- 
forced by  Chrilt  and  his  apoftles.  St.  Peter  here  tells  them, 
that  feeing  by  the  power  of  Chrift's  Spirit,  and  the  obe- 
ilicnce  of  ilie  golpel,  they  had  purified  themfelvesin  fome 
meafure  from  pride  and  felf-love,  they  (liould  now  labour 
to  grow  in  the  fervency  and  fincerity  of  their  love  one  to- 
wards another.  And  the  argument  he  ufes  to  perfuade 
them  to  love  one  another,  is  drav.n  from  their  relation  10 
each  other;  they  are  all  born  again,  and  born  alike  ;  not 
breihern  by  corruptible  generation  only,  but  begotten  of 
incorrupiible  feed,  the  word  of  God  ;  therefore  (liould  ihey 
live  in  love  together,  as  children  of  the  fame  Father.  A'"o/# 
J;ere,  Tlie  commendation  given  to  the  word  of  God,  not 
to  any  inward  word  infufed,  but  to  the  outward  word 
preached,  it  is  (hl.'d  incorruptiHr  feed ;  from  whence  it  fol- 
lows, that  the  miniftry  of  the  word  is  the  ordinary  mean 
of  the  nevi'-hirth,  and  the  inltrumental  c.iufe  of  our  rege- 
neration, hf.te  f.jrther.  That  fuch  as  are  born  of  this  in- 
corruptibleleed,onghtto  bearan  incorruptible  love  to  each 
other,  as  an  evidence  of  their  incorruptible  and  gracious 
nature  :  See  thatyju  kve  one  anolier,  kc. 

2.1  For  all  flelh  /?  as  grafs,  and  all  the  glory  of 
man  as  the  flower  of  grafs.  The  grafs  withereth, 
and  the  flower  thereof  falleth  away  : 

Our  apoflle  clofes  the  chapter,  by  fet ting  before  them  the 
excellency  of  ihcir  fpiritnal  rrgf  iterate  ft.Ate,  compared  w  iih 
all  t)thcrexcellenciesand endowments  whatfcever:  allfli'Jh, 
thai  i-^,:^elh^^iih  all  itsglcry.isa  faddir.g,  dying,  pendiing 
thing  ;  it  flags  like  the  grafs,  and  fades  like  the  flower- 
There  are  three  excellencies  in  a  flower;  fweeincf»,  whidi 


affeds  the  finell  ;  beauty  that  affecls  the  eye  ;  foftntf^Pld 
fmoothnefs,  which  affecls  the  touch  :  all  tlic.**;  our  apoflle 
pafTes  over,  and  fpeaks  of  the  Rower,  not  at  flourilliiiig,  but 
as  withering  ;  not  as  fpringing  up,  but  as  falling  away. 
Learn  hence.  That  man  when  nioft  flouriftjing,  with  all 
the  ornaments  of  wit  and  wealth,  beauty  and  honour,  is 
fading,  and  near  to  withering.  Thus  David  defcnbes  him, 
Pfal.  ciii.  15,  16.  As  for  man  his  days  are  as  grafs  ;  as  the 
fl'ruer  of  the  ftld,  fa  he  fl'iuripieth  ;  the  -dilnd pcijfct  over  it, 
and  it  is  gone.  Though  the  flower  be  neither  tut  nor 
crnpt,  yet  a  breath  of  wind  blafts  it,  and  blows  away  the 
beauty  of  it  :   j^llfl'Jh  is  as  grc<Js,  5:c. 

25  But  the  word  of  the  Lord  endureth  for  ever. 
And  this  is  the  word  which  by  thegofpel  is  preach- 
ed unto  you. 

Thit  is,  the  word  of  God.  the  mind  of  Chrift,  contained 
in,  and  revealed  by  thegofpel,  (hall  abide  and  l.i(t  forever, 
and  never  be  abrogated  ;  the  word  of  God  is  everlalling 
truth,  it  is  fo  in  its  nature,  and  alfo  in  its  effecls  upon  the 
regenerate,  it  abideth  for  ever,  and  fo  doth  their  eftate  who 
are  begotten  again  by  it  :  The  word  of  God  is  the  incor- 
ruptible fetd,  or  piincii^e  of  regeneration  :  It  is  called  the 
'jjard  of  eternal  Ife,  becaufe  it  brings  thole  that  love  and 
obey  it  to  eternal  life,  John  vi.  68.  Chferve  laftiy.  That 
the  fame  word  of  God  is  now  preached  unto  us  which  was 
fo  highly  commended  by  the  prophets,  apoftlcs,  and  by 
Chriit  himfelf  :  This  is  the  luard,  &c. 

C   II   A   P.      11. 

Our  apejik  in  this  cJiapter,  gises  Jcveral  dircBicms  for 
our  profitable  hearmg  and  receiving  of  the  word  of 
Go(i;  which  having  compared  to  milk,  he  Jhofs  fiow, 
and  after  what  manner,  it  Jhcidd  be  defired,  tajted, 
and  digefid  by  us,  that  we  may  grow  thereby. 

TX  T-HEREFORE  laying  afidc  all  malice,  and    ^ 
V  V     all  guile,  and  hypocrifies,  and  envies,  and    f 
all  evil-fpeakings. 

Here  we  are  firft  direcled  what  to  l.;y  .ifide,  in  oraer  ti) 
our  fruitful  and  profitable  entertainment  of  the  word  lA 
God,  namely,  thefe  five  (ins,  malice, guile,  hypocrijy,  envy, 
and  evil-fpeaking.  Whencf  naie  in  general.  That  any  (in, 
much  more  if  many  (ins  be  kept  clofe,  and  lie  dormant 
within  us,  they  will  certainly  hinder  the  e(F.cacy  of  the 
word  upon  us.  As  the  foulnels  of  the  ftomach  hinders  the 
natural  digedion,  till  it  be  purged  out  nothing  can  nourilh 
within  :  In  like  manner,  our  apollle  here  adv:les  to  purge 
out  thefe  pedilent  lullsof  m-irce  and  guile,  of  hyp"crify  and 
envy,  &c.  before  vehear  the  v\ordof  God,  if  ever  vvcex- 
pecl  to  be  nouri/hed  with  it,  and  grow  thereby.  As  (in 
hinders  good  from  coming  to  us,  fo  it  hinders  the  word 
from  working  good  in  us,  particularly  malice,  or  inveterate 
anger  harboured  in  the  heart  ;  guile,  or  deceit  in  words  or 
actions;  kyj'ocril'y,  or  an  appearance  of  friendlhip,  when  the 
heart  isotherwile  afF-fled  :  envy,  or  grieving  at  another's 
^ood-  and  e-yil-lp':i\',}:^  of  .ill  kinds,  hv  lying,  by  (hnder- 
ing.oy  ba.k-liiting,by  i.'itraftirjg, all  which  are  ti>titrary  to 

tjic 


Chap.  ii. 


I.    St.    pete  R. 


104,1 


Oie  great  command  of  love,  anJ  ohrtruftlve  of  the  woril  of 
troth,  by  which  we  are  born  again  ;  but  i:  is  obfcrvable, 
particularly,  concerning  mul'ice,  andgutlt;,  and  evil-fpeaking, 
th:it  our  apo(He  puts  i\\i  note  of  univerlality  to  them,  iiy 
efid:  all  malice,  andull  gu'iU,  and  all  ev\l-fp:uking  ;  import- 
ing, that  though  fonie  other  fins  will  (tick  dole  untouf,  yet 
not  a  jot  of  malice  or  guile  Ihouid  be  found  in  us,  at  leall 
prevailing  in  us,  of  any  kind,  or  in  any  degree  or  menfure, 
for  one  drop  of  this  deadly  poifon  may  deltroy  ub  ;  there- 
fore lay  aliJe  all  malice,   and.  all  guilty  Src. 

2  As  new-born  bnbes,  defire  the  fincere  milk  of 
the  word  that  ye  may  grow  thereby. 

St.  Peter  having  directfd  us,  in  onr  preparation  be- 
fore we  come  to  hear  the  word,  and  (liewn  the  necef- 
fi;y  of  laying  afide  an  evil  frame  of  fjjirit,  he  now 
direifls  us  wliat  we  are  to  do  when  under  the  word, 
namely,  that  there  be  found  with  us  a  fpiritual  appetite  to 
it,  and  thai  we  have  the  fame  longing  defires  after  it  that 
the  child  has  after  the  breaft  :  As  new-born  babes  dejire  the 
Jincere  milk,  fo  defire  you  the  incorrnpted  word  of  God, 
that  you  may  gro-a  thereby.  Ql'e/?.  How  does  the  new-born 
infant  deCire  its  natural  nourilhtnent,  its  mother's  milk  ? 
Anf-jj.  Thefe  four  ways  :  Firft  it  covets  it  with  vehement 
and  impatient  defire,  nothing  will  fowell  fatisfy  and  pieafe 
it  as  the  brcaft,  this  will  quiet  it  when  nothing  elfe  will  ; 
thus  the  new  born  chrillian  hungers  after  the  word  with 
a  vehement  defire,  nothing  will  content  and  fatisfy  him, 
neither  gold,  nor  lilver,  in  theabfence  of  the  wordof  God. 
Secondly,  The  new  born  infant  defires  the  milk  from  a 
deep  fePiie  of  its  inward  wants,  it  is  pinched  with  hunger, 
and  parched  with  thirCt.  and  therefore  cries  for  the  breaft  ; 
fo  is  the  chrillian  fenfible  of  his  wants,  of  his  wantofknow- 
leilge,  wantof  grace  ;  "  It  is  little  lavs  he,  that  Iknow  of 
niyftlf.  lefsofGod,  leaft  of  Jefus  Chrift  :  Oh!  that  by 
coiuerfing  with  his  word,  I  might  know  him  more,  and 
ferve  him  better.  "  Thirdly,  The  infant  defiresits  mother's 
milk  unmixed,  as  nature  has  prepared  it  without  any  arti- 
ficial t'weetening  of  it.  Some  little  regard  the  wholefome- 
rel'i  of  the  food,buton!y  admire  thedexterity  of  thecook  : 
They  applaud  the  parts  of  the  preacher,  when  the  word 
flows  fro:n  the  golden  mouth  of  a  celebrated  or.iror  ;  but 
the  new-born  chriltian  defires  the  fincere  milk  of  the  word, 
without  any  compoiition  of  error  and  without  any  fuch 
mixture  of  wit  and  eloquence  as  is  inconliltent  with  the 
gravity  and  limplicity  of  the  word  they  hear.  Plain  truths, 
without  art  or  varnilh,  may  be conveved  with  more  warmth 
and  vigour  to  the  confcience,  than  all  the  charms  of  human 
eloquence  from  the  moft  fluent  and  popular  t(mgue,  yet 
al-.vjys  remembering,  that  though  the  minifters  of  God 
mijil  coine  in  plainnefs,  yef  not  in  rudenefs  of  fpeech. 
Fourthly,  This  defire  of  the  babe  after  the  fincere,  un- 
fliixed,  and  uncompounded  milk,  is  always  accompanied 
with  endeavour,  it  hunts  {m  the  breaft,  and  is  not  fatisfied 
that  the  breafl  is  in  its  eye,  but  isimpatient  tilli:  fucks  and 
draws,  that  nouriiliment  may  be  conveyed,  and  it  grow 
thereby  :  Thus  active  and  operati ve  arc  the  delires  and  en- 
deavours of  a  fincere  chrillian  after  the  word  of  God  ;  tiiat 
which  was  feed  lobeget,  tiiry  find  food  toilrengihen,  thev 
can  never  he  fatiifijd  without  it,  tliey  cannot  be  I'liiisiied 
with  a  lif.le  of  if 


3  If  fo  be  }-e  hci^'e  tafled  that  the  Lord  h  gracious 

In  thefe  wordsourapoftle  declares  the  condition  whereon 
our  profiting,  growing,  and  thriving  by  the  word  doth  de- 
pend, namely,  upon  our  lifting  and  experiencing  its  pov\  t r, 
as  it  is  the  great  inflrumental  caufe  both  of  cur  fpiritual 
birth  and  growth.  Thistafteis  a  fpiritual  fenfeofthe  good- 
nefs,  power,  and  efficacy  of  the  word,  in  conveying  the  grace 
of  God  unto  our  fouls  ;  in  a  tafte  there  is  fweetneis  ard 
refrefhment,  but  not  fulnef:  srd  ^at!5^far'>i'ln.  if crn  hence. 
I.  That  God  doth  gracioufly  fweeten  the  word  to  fuch  a 
foul  as  doth  deiire  fincerely  to  tafte  the  fweetnefs  of  it.  2, 
That  it  is  but  a  tafte  of  the  fweetnefs  of  God  and  his  word, 
which  a  chriliian  partakes  of  in  this  life,  fatiety  and  fatil- 
faclion  are  referved  for  another  flate. 

4  To  whom  coming,  as  Mnio  a  living  flone,  difal- 
lowed  indeed  of  men,  but  chofen  of  God,  ajti  pre- 
cious, 5  Ye  alio,  as  lively  flones  are  built  up  a 
fpiritual  houfe,  anholypiiefthood,  to  offer  up  fpiri- 
tual facrifices,  acceptableto  Godby  Jefus  Chrill.  6 
Wherefore  alfo  it  is  contained  in  the  fcripture,  Be- 
hold, IlayinSion  a  chief  corner-ftone,  eledl,  pre- 
cious :  and  he  that  believeth  on  him  fliall  not  be 
confounded. 

Ob  ferve  \\eve,   i.  The  denomination,   or  title  given  to 
Clirift,  he  is  fliled  a  livingjlone,  and  the  chief  corner-Jione. 
1.  A  living-Pone,  that  is,  a  lively  ftone,  no  dead  foundation, 
and  a  life  giving  ftone,  having  not  only  life  in  himfelf  ef- 
fcntially,  but  communicatively,  imparting  fpiritual  life  to  the 
whole  building.     Chrift  is  not  only  an  Head  of  authority, 
but  an  Head  of  vital  influence  to  all  his  members  ;   becaufe 
he  lives,  they  (hall  live  alfo.     2.  He  is  fliled  alfo  the  chief 
corner  fi one, hcith  inregardof  fuflentation  ;  thecorner  ftone 
fupports  the    whole    building,     the  church's   grace,    the 
church's  peace,  the  church's  confolation,  the  church's  falva- 
tion,  are  all  upheld  and  maintained  by  him  :  And  in  regard 
of  union,  the  corner-ftone  unites,  ties,  and  knits  the  other 
flones  together,  that  they  flionld  not  drop  out  of  I  he  building. 
Chrift  alone  unites  the  feveral  flones  of  the  fpiritual  building 
to  himfelf,  and  one  to  another.  And  this  corner-ftone  is  of 
God's  own  immediate  laying,  Beh'Jd,  1  lay  inSion  acorner- 
Jlone.  Chrift  was  firft  manitefted  and  offered  to  the  church 
of  the  Jews,  and  then  to  the  reft  of  the  world.    Cbferve,  2. 
The  lilies  given  to  believers,  ( 1 .)  They  of  lively  flones  are 
built  a  fpiritual  houfe.  Belie  vers  are  God's  temple,  dedicated 
to,  and  let  apart  for  his  fpetialfervice,  and  allbenjoying  his 
gracious  and  fpecial  prei'ence.      "  I'his  is  my  reft  forever, 
faysGod  concerning  the  believer's  heart  ;  here  will  I  dwell, 
for  1  have  delight    therein."       (2  )    They    are   an    holy 
priefthood,  tootfer  up  fpiritual  facrifices,  acceptable  through 
Chrift.   Learn  hence,    That  every  chriftian  in  this  life  is  a 
prieft,  and  ought  to  offer  up  himfelf  a  fpiritual  facrifice  or 
oblation  unto  God.      In  a  facrifice,  there  was  a  feparation 
of  the  thing  lacrificed  from  common  ufe  ;  the  beaff  was  fe- 
parared  from  the  reft  of  t!ie  flock,  fo  muft  the  chrilfian  be 
fet  apart  from  the  reft  of  the  world.      There  was  an  addic- 
tion, or  dedication,  or  folemn  confecration  of  the  thing  fet 
apart  to  fome  holy  and  fpecial  ufc  and  purpufe.     Thus  the 
6  Q^  chrillian. 


A 


1042 


I.     St.     pete  R. 


Chap. 


11. 


chriftian  that  prefents  himfclf  a  livinir  facrifice  unto  God, 
does  ni>t  only  l>i»3ratc  hirnfelf  from  fin,  the  world,  and  the 
fit  Ih  but  does  addit't  and  devote  himlelf  to  God,  to  ferve 
and  pl^ife  him,  to  honour  and  glorify  him.  3.  The  .ip- 
pliLM.ion  which  bel:ever>  make  to  Chrirt,  in  order  to  thtir 
being  his  fpiritual  temple,  and  a  royal  priefthood.  Toiuhom 
co'iiinf;  as  unto  a  Jiving j/'jne  ;  the  panicle  denotes  a  continual 
milt  on,  by  which  the  foul  gains  ground,  and  gets  nearer 
and  nearer  to  Chrill,  they  are  d;i!y  .-.".iningby  faith  to  him 
and  gradually  advancing  in  the  knowledge  of  him,  and  love 
unto  him.  Laflly,  the  fweet  fruit-  and  blclFed  tffeft  of 
their  faith, ■!uA''yo<n»i.T  believethin  hiwjljullnot  be  confounded  : 
that  is,  not  afliamed,  as  a  perfon  who  is  difappointcd  of  his 
hopes  and  expe(flations,  he  fliall  not  be  aCiamed  of  his 
choice,  he  (hall  not  be  afliaraed  of  liis  profeilion,  he  fliall 
never  be  afhamed  of  the  caufeand  intcreft  ofChrift,  which 
he  has  efpoufed,  and  at  all  times  appeared  for  ;  nor  of  the 
■work  and  fervice  of  Chrift,  nor  of  the  time  and  pains  ex- 
pended in  that  work  and  fervice  ;  nor  fliall  he  ever  be 
afhamed  hereafter  that  he  never  was  afhamed  here. 

7  Unto  you  therefore  which  believe,  he  is  precious  : 

To  you  belongs  the  honour  of  being  built  a  Ipiritual 
houfe  upon  Chrifl,  the  chief  corner- ftone,  which  renders 
him  defervedly  precious  to  you,  and  of  a  very  high  eflima- 
tion  with  you  ;  whatever  mean,  low,  and  undervaluing 
thoughts  the  wicked  world  have  of  Jefus  Chrift,  yet  he  is 
highly  efteemed  by,  and  defervedly  precious  to,  every  be- 
lieving foul;  he  isprecious  ii:i  thefevcral  relations  he  ftaiids 
in  to  them,  grecious  in  regard  of  the  great  things  he  has 
done  for  them,  precious  in  the  rich  fupplies  of  grace  he 
beftows  upon  them,  and  will  be  eternally  precious  to  them, 
upon  the  account  of  thofe  inanfions  he  has  purchafed  and 
prepared  for  them. 

— ^But  unto  them  which  be  difobedicnt,  the  (lone 
which  the  buiWers  difallowcd,  the  (ame  is  made  the 
head  of  the  corner,  8  And  a  ftone  of  flumbHng, 
and  a  rock  of  offence,  even  to  than  which  ftumble  at 
the  word,  being  difobedient  :  whereunto  alfo  they 
were  appointed. 

Thefe  words  difcovcr  the  great  fin  and  danger  of  thofc 
who  flight  and  negleft  our  I^ord  Jei'usChrill,  who  Humble 
and  Cake  oflTence  .it  him,  either  at  the  mcannels  of  his  per- 
Ibn,  or  at  the  ignominy  of  his  crofs,  or  at  the  holinefs  and 
ftriftnefs  of  his  doctrine,  or  at  the  freeiiefs  of  his  grace  ; 
whatever  the  occalion  of  their  contempt  may  be,  Chrift 
will  prove  to  them  a  burdenloine  ftone,  a  rock  againft 
which  they  will  I'plit,  to  their  utter  confufion  ;  they  will,  in 
the  clofe,  bring  ruin  upon  theinfelves,  as  a  madman  does 
that  dalhes  himl'df  againft  a  ftone.  Obfcrve  next.  How 
this  contempt  of  Chrift,  has  prevailed  in  the  worhl  ever 
iince  liii  firft  coining  into  the  world  ;  how  did  the 
Jewifli  rulers,  Ciilled  iiere  the  builders,  let  him  at  thought  ; 
the  Jtone  luhich  ike  huililers  <iij,ilhwed  and  /lumhLd  at  ; 
that  IS,  the  high  rulers,  whole  olHce  and  duty  it  was  to 
build  up  the  church,  having  j)ower  in  their  hand  to 
do  if,  but  inftcad  of  building  upon  this  corncr-ftone, 
ih-y  Humbled  aud  look  oifence  ai  liiin,  and    accordingly 


Chrifl  is  called  a  ftone  ef  ftumhllng,  and  a  rock  of  9/* 
fence,  yet  this  does  not  imply  that"  Chrift  was  the  caufc 
of  their  ftumbling,  but  only  the  occallon  of  it,  theobjertat 
which  they  ftumbled,  without  any  caule  but  their  own 
witkednefs  ;  for  though  it  be  faid  in  the  next  words,  that 
they  were  appointed  thereunto,  the  meaning  is  nor,  that 
God  ordained  ihem  to  d'I'obedience,  for  then  theirobedicnce 
had  been  impodihle  and  their  difjhedience  had  been  no  fin  ; 
but  GihI,  in  his  joft  decree,  appointed  that  dcftruclion  and 
eternal  perdition  ihr-uIJ  be  the  punifhment  of  I'uchobftinate 
and  difobedient  perfons.  fj'ayi:  i.cnce,  That  rhriftians  have 
lio  realon  tobeofl'endedat  thegreat  number  of  un'orJievers 
that  are  in  the  world,  and  at  the  fight  of  Chrifl's  beingre- 
jecVd  by  iiinltitudcs  in  the  world,  it  having  been  lon»r  ago 
foretold  in  fcripture  thattluis  it  would  bc,.Tiid  confequenily 
it  ought  to  be  no  occ;ifioii  of  ofTence  that  thus  it  is. 
Matt.  xxi.  42.  Theftone  which  the  luilders  tfjefied.  Sec. 

9  But  ye  are  a  chofen  generation,  a  royal  prieft- 
hood, an  holy  nation,  a  peculiar  pcoplf  ;  that  ye 
fhould  ftiew  forth  the  praifes  of  him  who  hath  called 
you  out  of  darkncfs  into  his  marvellous  light  :  to 
Which  in  time  paft  were  not  a  people,  but  are  now 
the  people  of  God  :  which  had  not  obtained  mercy, 
but  now  have  obtained  mercv. 

In  thefe  wordsour  apoftle  acquaints  thefe  believing  Jews, 
who  were  built  upon  Chrift  the  foundation-flone,  tliat  the 
fame  titles  d:d  now  belong  to   thtm   in  a  more  excellent 
manner  as  chriftians,  which  were  formerly   given  to  their 
anceftors  of  the  Jewifli  nation  by   God  himfelf,  Deut.  vii. 
6,  7.  As  the  Jews  of  old  were  a  chofen  generation,  a  king- 
dom ofpritfts,  an  holy  nation,  a  peculiar  people  ;   that  is, 
they  were  a  people  chofen  by  God  before  all  other  people 
whatfoever  CO  bear  his  name,  and  to   bear   witnefs  to  his 
truth  ;   they  were  a  people  in  covenant  with  him,  and  fo 
inexpreffibly  dear  unto  hini,  that  he  that  hurt  them  touched 
the  apple  of  God's  eye  ;    in  l.ke  manner  thcle  Jews,  and 
prolelyted  Gentiles  of  the  dilperfion,  who  were  converted 
tochrillianity,  have  all  the  foreci  ted  titles  belonging  to  them. 
yl cho/en generation,  by  efTediial  vocation  feparated  from  the 
woild  to  the  fervice  of  Chrift,  whof'e  name  they  bear.     .4 
royal  prii'/lhiod,  that  is,  kings  and  priefts  ;  kings  to  re'gri 
with  him,  and  priefls  to  ofler  fpiriiual    f.icntices   to  hiin. 
/In  holy  nation;  to  are  all  the  profefTors  of  chiiftianity  fcrde- 
rally  holy,  and  for  that  reafon  all    the  thriflian  churches 
called  out  of  the  world,  and  dedicated    to   the    fervice  of 
Chrift,  are  fl\\eA  faints  in  all  bt.  P..uU  f-piftlcs.    /I peculiar 
people,   in  covenant  with  God,  purchafed  bv  the  blond   of 
Chrift.      Next,    the  apoftle  declares  the    end   of  all   toefe 
diftin'jfuiflied  favours  being  grantcii  to  them  •,  HJinely..  that 
they  mi-ghl  fhev)  forth  the  vtriucs,    that  i%    publilli  an. I  pro- 
claim the  wifdoin,  power,  goodncfs,  and  mercy,  the  righte- 
oufnefs  and  truth  of  God,  \»  ho  had  tailed  :hem  out  of  the 
darknefs  of  fin,  ignorance,  and  miftry,  intoihe  marvellous 
light  ot  knowledj^e,  f.ii;h,  luilinefs,  and  to'iifort.      Laflly, 
l~o  enhance  their   thankt'ohief-  for  all  thrft;  diftinguininig 
favours,   he  ]>ots  thcin  in  miiiil  of^hai  they   were  before 
their  converlion  to  chriitianicy  ;  in  times  pift  thty  -,uere  not 
<7 /-•^/r,  t'ut  is,  nit  a  people  bclivid  of  God,   an  I  in  co- 


Cha?.  11, 


I.     St.     P  E  T  E  R. 


1043 


venint  svith-him;  the  Tjf^rd  IvTvIpfr  jriycn  che  Jews  a  bill 
of  divorce,  and  laid  to  tiiL'iii,  l.o  tinimi,  ye  are  not  my  /'*■«./>/?, 
Ilof.  i.  9.  bui  no>v,  iipon  tlitiir  believing  in  Clinit,  they 
v.eie  Tfltortd  to  all  tht>  cliurch  priviltges,  by  the  Cpecial 
iiifrcy  and  grace  of  God.  Leurn  hence ,  That  till  perfons 
fubjed  themfelvesto  the  government  ofChrift,  and  become 
obedient  to  the  gol'pel,  they  are  in  God's  account  no  peo- 
ple; to  live  without  Chrift  in  the  world  is  a  life  worie  than 
de;ith.  2.  That  when  a  people  are  brought  near  to  God 
by  fefos  Chrift,  and  partake  of  all  the  rich  and  invaluable 
blefiings  and  privileges  of  the  gofpel,  they  are  exceedingly 
indebted  for  all  to  the  rich  mercy  and  free  grace  of  God. 
IVhkh  had  not  obtained  mercy,  but  now  have  oi'tained mercy . 

1 1  %.  Dearly  beloved,  I  befecch  you  as  ftrangers 
and  pilgrims,  abftain  from  flelhly  lufts,  which  war 
againd  the  foul  : 

Obferz'e  here,  1.  A  dehortation,  Mfla'mfromflejhlylujls. 
QH^f} ,  What  is  here  meant  by  lujh  ?  Anxuf.  Lull  is  either 
habitualor  atflual  ;  habitunlor  original  lull  is  the  corruption 
and  depravation  of  the  faculties  of  the  foul,  an  averfion  to 
every  thing  that  is  good,  and  a  pronenefs  to  all  evil  ;  attual 
luft  isoriginal  Ihi  putinniotion  ;  by  fleflily  lufts  underfland 
in  particular  thofe  lufts  which  are  converfaut  about  fenfual 
and  flcflily  objefts.  Quefi.  But  what  is  it  to  abftain  from 
flelhly  lufts?  Anfw).  It  implies  a  total  forbearance  of  all 
wilful  lins ;  and  at  all  times  there  isgreatdilFerence  between 
temperance  and  abftinence  ;  the  temperate  man  eats  little, 
the  abftinent  nothing  at  all ;  every  one  then  that  would  be 
accounted  a  chriftian,  is  to  account  it  his  great  duty  and 
intereft  to  abftain  from  all  flefhly  lufts.  2.  The  arguments 
which  our  apoftle  here  makes  ufe  of  toperfuade  chriftiaus 
to  abftain  from  all  fleftily  lufts  :  The  firft  is  implied  or  in- 
cluded in  the  compellation,  Dearly  beloved,  not  of  the  apof- 
tle only,  or  chiefly,  but  of  God,  A>«-»t»/,  the  fame  word 
that  Almighty  God  makes  ufe  of  in  exprefling  his  love  to 
his  <lear  S(m  .-  As  if  he  had  faid,  "  Yon  that  are  fo  dearly 
beloved  of  God,  look  you  to  it  that  you  abftain  from  what 
you  know  will  be  difplealing  to  htm  "  The  fecond  argu- 
ment is  drawn  from  their  prefent  ftare  and  condition  in 'the 
world  ;  yeare //rangers  and  pilgrims  in  the  world,  and  there- 
fore Ihould  aci  as  ftrangers,  who  are  not  wont  to  be  over- 
much affefted  with  objeifts  that  they  fee  abroad,  in  their 
travels,  no  more  fhould  you.  l~he  third  argument  i':  taken 
from  the  peril  and  danger  of  thefefleflily  hifts  to  our  pre- 
cious fouls,  they  war  again/}  the  foul  ;  that  is,  they  war 
againft  the  purity  of  the  foul  ;  they  war  againft  the  digni- 
ty of  the  foul  ;  againft  the  peace  of  the  foul  ;  againft  the 
liberty  of  the  foul  ;  yea,  againft  the  life  of  the  ibul. 

12  Having  your  converfation  honcfl  amono  the 
Gentiles:  that  whereas  they  fpeak  agaiwll  you  as  evil- 
doers, they  may  hy  ymcr  good  works  which  they  ftiall 
behold,  glorify  God  in  the  day  of  vifitation. 

From   the  apoftle's  dehortation  in  the  former  verfe,  he 

conies  to  an  exhortation  in  this,  and  the  duty  exhorted  ro 

is  ftricl  godlinefsjcrholinefsin  all  manner  of  converCaiion, 

Having  your  cor.icrfufhn  hwejt  ;   it  is  not   a  llngle  adion, 

-but  our  general  courfe  and  cunverfation,  that  denotes  us 


either  to  be  good  or  bad  ;  and  the  word  tranflntcd  hi^nrfl, 
llgnijies  fair  and  amiable,  beautiful  and  adornu.g,  he  doing 
nothing  that  is  unieeiiilyj  or  a  bh  nii/h  either  to  i.ur  pirfon 
or  proicllion  ;  chriftians  Ihould  not  only  live  free  from  evil, 
but  as  much  as  may  be  from  the  very  i'ufpicion  o\  evil.  It 
is  added,  amongthe  Gentiles,  that  is,  amongft  the  idolatrous 
nations  and  people,  who  had  not  received  the  chr.ftian 
faith  :  Great  care  muft  be  always  taken  by  the  prcfefi'ors 
of  chriftianity,  that  they  do  nothing  whichmay  iticreate  the 
prejudices  of  the  wicked  world  againft  religion  and  the  ways 
of  godlinefs,  but  remember  that  they  are  our  watchful  ob- 
fervers  and  bold  cenfurers,  atid  accordingly,  endeavour  that 
by  a  regular  piety,  a  ftrid  lobriety,  a  diflufive  and  exienlive 
charity,  we  may  render  religion  venerable  to  the  world, 
and  (top  the  mouth  of  flander  as  much  as  in  us  lies,  by  cut- 
ting off  the  occafionfrom  them  that  fetk  occafion.  Obfrrve 
farther,  The  apoftle  exhorts  them  to  have  their  conver- 
fation honeji  among  the  Gentiles  ■  he  doth  not  fay  religi- 
ous, though  that  be  included,  but  outwardly  fqnare, 
ftriaiy  juft  and  honeft  :  This  is  that  which  the  world 
judges  us  by  ;  vain  are  all  our  pretenfions  to  piety,  if  we 
fail  in  honefty  ;  wc  muft  make  confcience  of  the  duties  of 
the  fecond  table,  as  an  argument  of  our  fincerity,  ?nd  as 
an  ornament  to  our  profelfion.  Ohferve  next,  What  was 
then,  and  is  now  the  lot  and  portion  of  good  men,  namely, 
to  be  evil  fpoken  of  as  evil-doers  :  Whereas  they  fpeak  evil 
of  you  as  evil-doers:  Chrift  himfelf  did  not  efcape  the 
fcourge  of  the  tongue,  he  was  charged  with  gluttony, 
blafphemy,  impofture,  with  having  a  devil,  and  with  work- 
ing miracles  by  the  power  of  the  devil  ;  and  it  is  fufficienc 
for  the  difciple  to  be  as  his  mafter  was  ;  yet  mark,  they 
fpeak  evil  of  you,  fays  the  apoftle,  as  evil-doers .-  To  be  an 
evil  doer  is  miferable,  but  not  to  be  fpoken  of  as  an  evil- 
doer. Nemo  mifer  fenfu  alieno,  no  man  is  miferable  in 
another  man's  evil  opinion  of  him  ;  a  bad  report,  much 
lefs  a  bad  opinion,  makes  no  body  a  bad  man  ;  if  it  be 
enough  to  cenfure  and  accufe,  who  can  be  innocent  ? 
Again,  The  apoftle  exhorts  thefe  believing  Jews  to  a  con- 
fpicuous  fruitfulnefs  in  good  works,  that  they  may  by  your 
good  works,  which  they  fhall  behold,  &c.  implying  that  chrif- 
tianity fets  men  to  work  ;  (though  we  fliall  hcver  be  faved 
for  our  works,  yet  without  working  we  can  never  be  faved) 
and  that  good  works  may  and  ought  to  be  fo  dune,  that 
men  may  behold  them  ;  though  we  muft  not  do  good 
works  to  be  feen  of  men,  yet  wc  ought  to  do  good  works 
that  may  be  ken  of  men,  Matt.  v.  16,  how  elfe  can  men 
be  patterns  of  good  Works,  as  they  are  required.  Tit.  ii. 
7.  if  their  good  works  be  not  confpicuous,  and  expofed 
to  the  world  ?  Ohferve  laftly.  The  blelfed  fruit  and 
effect  of  good  works,  they  caufe  fuch  as  behold  them 
to  glorify  Cod  in  the  day  of  vi/itation.  This  may  be 
underftood  two  ways,  i.  With  refpecl  to  believers,  your 
good  works  will  caufe  the  wicked  world  to  glorify  God 
in  the  day  of  your  vifitation,  that  is,  in  the  day  of  your 
perfecution  and  afHiftion  ;  though  they  afflift  and  per- 
fecute  you,  yet  they  fhall  glorify  God  when  they  behold 
your  faith,  your  patience,  your  conftancy  in  and  under 
futferings,  in  the  day  of  your  vifitation.  2.  With  relpecT: 
to  the  wicked  ;  and  fo  the  day  of  vifitation  is  the  day  of 
their  converlion ;  and  then  the  exhortation  is  to  be 
C   5^2  fo 


104-1, 


I.     St.     peter. 


Chap.  ii. 


fo  confpicuoiis  in  pood  worlds,  that  tluir  adverfaries  may 
praile  and  glorify  God,  when  he  fliall  vifir  them  with  his 
grace,  and  draw  tlieni  by  his  gofpcl,  to  believe  in  his  Son: 
The  day  ot  favingconverfion  isaday  of  gracious  vilitaiicn. 

13  9  Submit  yourfelves  to  every  ordinance  of 
man  for  the  Lord's  fake  :  whether  it  be  to  the  kins 
asfupreme:  14  Or  unto  governors,  as  unto  them 
that  are  fentby  him  for  thepunifhment  of  evil-doers, 
and  for  the  praile  of  them  that  do  well.  15  For  fo 
is  the  will  of  God,  that  with  well  doing  ye  mav  put 
to  filence  the  ignorance  of  foolifh  men  : 

Our  apoftle  having  exhorted  them  in  general  to  take  care 
that  their  converlation  be  iioneft  among  the  Gentiles,  he 
now  defcends  to  particular  duties,  which  he  advil'es  iheni 
le  be  very  exemplary  in  the  performance  of.  And  the  firfl 
is  in  their  fubjeiftion  to  governors  and  government  ;  fub- 
mit  yourfelves,  lays  he,  to  every  civil  ruler,  bath  fupreme 
and  lubordinate.  Where  oi/Vmr,  i.  How  the  apollle  calls 
magiftracy  andcivil  government,  though  originally  of  divine 
inflitution,  an  ordinance  oj  man  .■  Firft  as  to  the  end  of  it, 
it  being  appointed  and  ordained  for  the  good  and  benefit 
of  man.  Secondly,  Jn  reference  to  the  kind  of  it,  every 
nation  having  a  liberty  to  chufe  what  kind  and  form  of 
government  human  prudence  (liall  direft  them  to,  as  moft 
agreeable  to,  and  commodious  for  the  people.  2.  The 
quality  of  that  obedience  and  fubjedion  which  is  to  be 
given  unto  magiflrates,  it  muft  he  for  the  Lord'' s  fake,  that 
is,  in  obedience  to  the  command  of  God,  and  with  an  eye 
at  the  honour  and  glory  of  God.  Chriftianity  isno  enemy 
to  the  civil  rights  of  princes,  it  requires  fubjeclion  for  con- 
fciencefake,  Prov.  viii.  xc^.byme,  faysGod,  kings  re  tgn; 
fome  read  it,  for  me  kings  reign  ;  both  are  true  .-  Princes 
then  hold  not  their  crowns  either  from  the  pope  or  from 
the  people,  tobe  kicked  ofFby  theone,  or  to  be  plucked  off 
by  the  other,  z\.\.\\t\T  ■'^Xz^iMte.:  Submit  yourfelves,  fays  our 
apoftle,  to  every  ordinance  of  man  for  the  Lord^s  fake.  3. 
The  reafons  afllgned  why  magiftrates  Ihould  be  thus  fub- 
jefted  and  fubmitted  to;  namely,  I.  Becaufe  they  arefent 
by  God  for  the  punijkment  of  evil-doers,  and  the  -praife  of  them 
that  f/j  •well:  the  magiftrate's  office  is  to  punilh  evil  doers ; 
the  fear  of  the  magillrate's  fword  awes  many  nien  more 
than  the  fear  of  God's  hand.  If  fome  men  were  not  gods 
among  men,  many  men  would  be  devils  among  men  ; 
there  would  be  no  living  among  thofe  who  fear  not  ihe  in- 
▼ifible  Cod  in  heaven,  if  there  were  not  fome  vifiblegods 
on  earth  to  fear.  2.  Becaufe  God  will,  by  this  their  fub- 
jeftion  !<;(ven  to  magiflrates  and  governors,  filence,  or,  as 
the  word  fignifiies,  puta  mu2.7,le  upon  the  mouih  of  foolifh 
and  unreafonable  men,  v.  ho  rage  againfl  his  people,  as  if 
they  were  enemies  to  orderand government :  By  ihiskind 
of  welldoing  in  partiLular,  namely,  by  fubjection  and  obe- 
dience to  rulers  in  the  Lord,  and  for  the  Lord's  lake,  we 
put  to  filence  the  fooliflinefs  of  «  icked  men. 

16  Asfree,  and  not  ufing^our  liberty  for  a  cloak 
of  malicioulnels,   but  as  the  lervants  of  God. 

Here  our  apoflk-  anfwersan  objeJ^ion  which  he  forefaw 
the  Chriftian  Jews  were  ready  to  make  againft  this  duty  of 
fubji-dlion,  namely, "  th.it  they  were  a  freepeoplc,  as  Jews, 


and  ought  topreferve  their  liberty,  and  own  no  governor! 
that  were  not  of  their  own  nation  ;  and  as  chrillians  they 
looked  upon  ihemfelves  as  ChrilVs  freemen  :  ''  Whereas 
chriftian  liberty  exempts  no  man  from  the  duty  of  civil  fub- 
jeiftion  ;  the  liberty  Chrifthas  purchafed  for  believers,  is  a 
freedom  from  fin  and  fatan,  from  finlul  fcrvitude:  Chrifl 
m.ikes  all  his  fubjedts  free,  but  it  is  with  a  freedom  from 
fpiritual  bondage,  ;ind  not  from  civil  fubjeclion  ;  conlc- 
quenily,  to  plead  our  chriftian  liberty  in  bar  10  that  obe- 
dience whiih  wc  owe  our  fuperiors  and  governors,  either 
civil  or  ecdeliaftical,  is  loule  our  liberty  for  a  tioukof  ma- 
licioulnefs,  and  asacoveringfur  that  difubtdience  which  is 
hateful  to  God,  and  injurious  to  mai.kind,  as  being  de- 
ftrucfive  of  order  and  goveniinent,  which  is  the  beauiy 
and  the  bond  of  human  focieiy. 

17  Honour  all  ??;«.     Love  the  brotherhood.     Fear 
God.     Honour  the  king, 

Here  are  four  very  important  duties  recommended  to  us 
inthitihort  verfe.  i.  1  ohonourall  men  ;  no  man  is  tobe 
defpifedby  us,  but  every  man  truly  refpedled,  according  to 
his  place  and  ftation.  'I'liere  is  a  common  honour,  snd  a 
tribute  ofcivil  relpecfl,  payable  to  eit-ry  man,  though  fome 
men  forfeit  it  by  acting  below  men  ;  a  vile  pcrfon  is  con- 
temptible, thoughgreat;  bare  greamefsis  nogusrdagainll 
contempt  ;  but  the  rags  of  a  good  man  cannot  obfcurehis 
worth,  nor  hinder  him  from  true  lionour  in  the  he.ins,  and 
from  the  tongues  of  wife  men;  honour  all  men,  but  clpc- 
cially  good  men.  2-  Love  the  hrcthirhood ;  as  there  is  a 
general refped due  toall  men,  foihere  isa  fpecial  loveciue 
to  the  brethren  ;  to  all  the  faints,  of  what  nation  andcoun. 
try  foevcr,  of  what  erta'e  and  condition  foever,  high  and 
low,  rich  and  poor,  of  whatju  'gmentand  opinion  foever; 
therefore  iheapoftle  calls  upon  ustolove  thebroiherhood, 
the  whole  fraternity  and  focieiy  of  chrifti.ins,  by  what  un- 
happy names  and  charaders  of  reproach  foever  diftin- 
guidied;  there  is  no  better  evidence  of  the  life  of  grace  in 
ourfelves,  than  the  love  of  grace  in  another.  3.  Fear  God; 
that  is  live  in  a  religious  dread  of  his  name,  as  a  glorious 
God  and  a  gracious  Father;  and  have  a  revereiuial  a«e 
and  fear  of  his  majefty  immoveably  fixed  and  implanted  in 
your  fouls ;  to  the  produdion  of  which  a  dcuble  appt el'.en- 
fion  isiiecelTary,  namely  ,  the  inconceivable  ii.ijeliyofGod, 
and  the  miJerablt  vilenefs  of  the  finners.  4.  Honour  the 
king  ;  this  duty  confifls  in  reverencing  thf  ir  perfcns,  in 
obeying  their  lawful  commands,  in  a  chearful  payment  of 
their  dues,  in  praying  affectionately  forthem,  andiii  praifing 
God  for  the  bleiling  of  their  government.  Nero,  the  woilt 
of  kings,  the  perlecutor  oi  chriftians,  was  now  on  the 
throne,  yet  the  command  is  exprels  to  honour  him  :  And 
if  we  conlider  the  words  in  their  connedticn  and  conjunc- 
tion one  with  one  another,  Fear  CoJ,  and  honour  the  king, 
we  learn.  That  religion,  and  the  fear  of  God,  dobeft  qua- 
lify  perfons  tobe  good  fubjefts;  this  is  the  true  and  fteady 
principle  of  loyally,  that  obedience  to  governors  that  is 
lalting,  is  for  conftiencc  f.<kc  to  the  coinrh.-ind  of  God  ; 
where  there  is  no  fear  of  God  in  the  he.irt,  there  will  be 
no  regard  to  the  command  of  Gad  in  the  life.  L.iftly, 
Thele  words  maybe  confidered,  as  in  their  ccnjuudtion,  lb 

ia 


Chap.  ir. 


I.    St.    pete  R. 


io-io 


in  their  order  in  which  they  ftand ;  firft,  Fear  God-,  and  then. 
Honour  the  king ;  intimating,  that  the  fear  of  God  muft  be 
the  rule  and  guide  of  our  fubjcdlion  into  governors  ;  it  is 
no  difparagement  to  our  fupcriors  to  be  under  God,  and  fo 
to  be  looked  upon  by  their  fubjedls  ;  let  fuch  as  pretend  to 
fear  God,  Hjcw  it  by  being  loyal  fiibjeds  ;  and  let  fuch  as 
vould  be  thought  moft  loyal  fubjcdls,  evidence  it  by  their 
aw  fill  and  religious  fear  of  God. 

18  I  Servants  be  fubjeft  to  your  mafters  with  all 
fear,  not  only  to  the  good  and  gentle,,  but  alfo  to  the 
froward.  19  For  this  is  thank-worthy,  if  a  man 
for  confcience  toward  God  endure  grief,  fufFering 
wrongfully.  20  5  For  what  glory  is  it,  if,  when 
ye  be  buffeted  for  your  faults,  ye  Ihall  take  it  pa- 
tiently? but  if,  when  ye  do  well,  and  fufFer  for  it, 
ye  take  it  patiently ;  this  is  acceptable  with  God, 

Ohferve  here,  i.  The  order  and  method  of  oiirapoRle  in 
the  exhortations  given  to  chriilians  in  this  cpiftle  ;  he  firft 
excites  them  to  the  general  praiSicc  of  their  duty,  and  to  be 
holy  in  all  ir.nnr.er  of  convcrjalion  \  and  next  binds  upon 
them  the  performance  of  relative  and  particular  duties.  In 
the  foregoing  verfes  he  infirted  upon  the  duties  of  fubjefts 
tovvatds  magirtrates  and  governors;  in  this  verfe  he  pro- 
pounds the  duty  of  fervants  towards  their  maimers.  Thus 
let  chriflian  fervants  be  fubjed  to  their  mafters,  whether 
chriftian  or  heathen,  giving  due  reverence  and  refpc£t,  not 
only  to  fuch  as  are  kind  and  gentle,  but  to  fuch  as  are  fro- 
Mard  and  wrathful.  Learn  hence,  That  fuch  as  are  in  the 
loweft  condition,  being  fervants,  yea,  the  mcanc-ll  of  fer- 
vants, may  glorify  Gcd  in  that  condition.  2.  That  fervants, 
to  the  end  that  they  may  glorify  God  in  their  fervile  con- 
dition, muft  be  fiibjecl  to  their  mafters  with  all  fear  ;  yea, 
even  to  wicked  and  froward  inafters  ;  becaufe  the  ground 
of  their  obedience  is  the  will  and  command  of  God,  which 
binds  them  to  th?ir  duty  to  their  mafters,  though  their 
mafters  fail  and  fall  ftiort  in  their  duty  to  them.  Ohf.  2. 
The  feveral  argun^.enfs  inade  iife  of  by  St.  Peter  to  enforce 
this  duty  npon  fervants.  I.  This  is  highly  acceptable  and 
well-pleafmg  unto  God,  and  will  procure  a  gracious  re- 
ward. We  fhall  certainly  receive  a  glorious  reward  from 
(>od,  for  \vhat  we  fiiffcr  wrongfidly  and  unjuftly  from  men. 
This  is  thank-worthv,  and  this  is  acceptable  with  God. 
2.  From  the  indecency  of  the  contrary  ;  becaufe  it  is  no 
virtue,  but  a  juft  puniftiinent,  for  evil  doers  to  fufFer  for 
their  evil  deeds  :  Though  to  fufFer  patiently  when  we  fiifFer 
juftly  is  praife-worthy,  yet  not  comparable  with  the  praife 
of  fufFering  patiently  when  we  fufFer  unjuftly.  To  do  well, 
and  then  to  fufFer  patiently,  as  for  ill-doing,  will  meet  with 
a  gracious,  yea,  with  a  glorious  reward.     What ghry,  &c. 

2  1  For  even  hereunto  were  ye  called  :  becaufe 
Chrift  alfo  fuffered  for  us,  leaving  us  an  example, 
that  ye  fhould  follow  his  fteps. 

Ohjcrve  here.  Two  farther  argutnents  to  excite  and  move 
chriltians  to  patience  tinder  unjuft  fufferings.  i.  Hereunto, 
fays  the  ^^o{^\<i,  were  ye  called ;  that  is,  bv  your  profeflion 
of  chriftianity  ;  religion  obliges  yoti  to  fuffer,  and  to  fufter 
with  patience  ;  you  iinift  bear  the  crofs  before  you  wear  the 


crown  :  To  this  you  are  called,  and  with  this  yeu  have 
been  acquainted.  2.  You  (liould  not  think  iniicli  to  fuffer 
patiently,  when  you  fuffer  unjuftly,  becaufe  Chrift,  your 
Captain  and  Guide,  did  fo  before  you  ;  he  was  the  mod 
meek  and  patient  endurer  that  ever  was,  of  the  greateft  and 
moft  wrongful  fufFcrings  that  ever  were.  Note  here.  That 
although  the  cxam|ile  of  our  Saviour  be  here  propounded 
to  us  with  a  fpecial  regard  to  the  particular  virtue  of  pa- 
tience under  unjuft  fufFcrings,  yet  it  ought  to  be  extended 
to  all  graces  and  duties  and  improved  as  a  pattern  for  the 
love  and  practice  of  univerfal  holinefs  ;  Leaving  us  an 
exatnple,  that  ye  Jhould  folhw  his  Jieps  :  the  praifice  and 
example.of  the  holy  Jefus,  in  all  the  ordinary  atts  of  his 
obedience,  ought  to  be  propounded  by  all  his  difciplcs  and 
followers  as  the  grand  pattern  of  our  imitation  ;  it  being  a 
faie  and  unerring  example,  an  cafy  and  farniliar  example,  a 
powerful  and  encouraging  example,  and  the  moft  inftru(Slive 
and  univerfal  example,  that  ever  was  given  to  the  world, 
being  a  inoft  abfoluteand  perfeift  pattern  of  holinefs. 

22  Who  did  no  fin,  neither  was  guile  found  in  his 
mouth  :  23  Who,  when  he  was  reviled,  reviled  not: 
again  ;  when  he  fuffered,  he  threatened  not ;  but  com- 
mitted himfelfto  him  that  judgeth  righteoufly  :  24 
Who  his  own  felf  bare  our  fins  in  his  own  body  on 
the  tree,  that  we  being  dead  to  fin  fliould  live  unto 
rightcoufnefs :  by  whole  Ilripes  ye  were  healed. 

Our  aportle  proceeds  to  reprefent  and  recommend  our 
Lord  Jefus  Chriftas  a  mirror  and  perfeft  pattern  of  patience 
under  the  ftiarpeft  fufFeiings  ;  he  acquaints  us,  I.  With  his 
pure  and  fpotlefs  innocency  ;  he  did  no  fin,  therefore  could 
not  fufFer  for  doing  evil  :  No  guile  tuas  found  in  his  mouth, 
neither  in  his  expreflions,  nor  in  his  adlions  :  Jie  never  did 
ill  either  io  word  or  deed,  but  was  a  pcrfecl  pattern  of  un- 
blamcable  holinefs.  Next  our  apoftle  recommends  to  us 
his  invincible  patience  under  all  his  fufFcrings,  telling  \^^s, 
that  although  Chrilf  was  moft  fhamefuUy  reviled,  having 
the  dirt  of  a  thoufand  fcandals,  flandcrs,  reproaches,  and 
blafphemies  caft  upon  him,  yet  he  reviled  tut  again,  not 
giving  them  one  ill  word  for  all  :  And  ti'hen  he  fuffered  all 
manner  of  injuries  and  indignities  atone,  being  buffetted, 
fpit  upon,  crowned  with  thorns,  and  crucified,  though  he 
had  power  Aifficient  to  look  them  into  nothing,  to  frown 
them  into  hell,  yet  he  threatened  them  yiot  with  the  leaft 
revenge,  but  prayed  for  his  murderers,  and  committed  his 
caufe  to  a  juft  and  righteous  God.  Blefted  Jefus!  help  us 
to  imitate  thy  patience  under  fufferings  and  reproaches,  and 
never  let  us  be  found  rendering  to  any  evil  for  evil,  or  rail- 
ing for  railing,  but  contrariwife,  blefling  for  curfing,  courte- 
fies  for  injuries,  afFability  for  affronts :  let  tjs  at  no  time  be 
overcome  of  evil,  but  labour  at  all  times  to  overcome  evil 
A^-ith  good.  Note  laftly.  How  our  apoftle  takes  notice,  that 
the  fu/Ferings  of  Chrift  were  not  only  exemplary  but  faiis- 
fadlory  ;  he  did  not  only  fufFer  patiently,  but  meritorioiifty  : 
Hz  his  own  j elf  bare  our  fins,  &c.  Note  here,  i.  What 
Was  borne,  «»/■  T*",  'hat  is,  the  guilt  and  pimiftiment  of 
our  fin  2.  Who  bare  it,  Chrift  his  czvn  felf.  This  im- 
ports, (i.)  The  fingularity  of  his  fufferings,  he  had  no 
partner  or  fharer  with  him  in  what  he  bare  ;  he  trede  ike 

ivine 


104.6 


I.     St.    peter. 


Chaf.  Ill 


•whf  prf/j  ahw.  (i.)  The  fufficifncyofhi«  fuffcrinj:., 
lie  A,m/J// bore  our  (Ins  ;  he  who  was  God-iDaii  the  Lamb 
t)f  God,  ami  as  fuch  look  away  the  iin  of  the  world.  (3.) 
How  he  bare  it,  in  l:is  own  body  upon  the  tree  ;  that  i«,"iii 
his  human  nature  upon  the  crofs  .-  Chrift  fulFi-red  in  his 
loiil  as  well  as  in  his  body,  and  both  were  fatisfjdory  to 
divine  jnrtice,  but  his  bodily  fuflerings  are  only  mentioned 
becaufe  thele  were  n.oft  vifjble.  (.,.j  The  great  ends  of 
his  fuffenngs,  namely,  expiation  of  lin,  and  mortification 
of  (in  :  our  fins  were  expiated  on  the  tree  bv  Chrid's  luf 


vcrfation  of  the  wives.    2   W'liilc  th'-y  behold  your 
chiillc  convci Cation  coupUdwiih  fc.ir. 

Our  apofHe  having  in  the  forejroing  chapter,  entered 
upon  an  exhortaticn  to  the  pr.ifli(.e  of  relative  duties,  p.ir- 
ticulaily  of  fubfecti  towards  their  rulers,  and  of  fervaiits 
towardsiheir  mafters,  he  continues  here  hiscshorution  to 
hufbandi  and  wives  in  the  furmer  part  of  this  chapter,  be- 
ginning fir(t  with  the  wives'  duty  (as  did  St.  Paul,  in  all 
hit  epillles)  becaufe  their  duty  of  fubjrftion  is  the  mod 
hard  and  dilEcuIt  duty  :   Liiewi/e,  yf-juives,  beinJuhjuTion 


fernig  for  us  in  his  ownbody,   and  by  liis  death  he  alfopur-  ""j"  »■>"  "'"'v"!' "u.jr  ;  ^.tncu/i/cr,  _y<-  -o/jitj,  pcmjupjccti'jn 

chaftd  virtue  for  mortifying  (in in  u?,  and  forquitkeningus  f»  J'-'"'"  o^"   hufcards.     Chfetve   here,    1.     1  he  duiy   en- 

inito  holinefs   of  life,   that,  as  he   died  for  (in,   we  fiiould  joined, /i/tyc^/»«,  that  ir,  a  loving  ^nd delightful  obedience 

(lie  Unrndn      .iiirl  ic  Ko  v-^Tu  .m-.:.^  ..^.i  . — : i  _  .  tn  ibt^  hiifTi.-mrf      nu.'ninnr  nh*    ^inH  ('iiKinirrir^r*  r..  Kie  •..^tU. ..>;... 


die  untolin,  .ind  as  he  rofeagain  and  levivcd,  nevertodie 
more,  fo  IhouM  we,  being  dead  unto  lin,  live  no  longer 
therein:  He  h'tmfelfharc  our  Jlns  in  his  own  body,  Sec.  that 
IS,  by  w'hofe  expiatory  futferings  we flrf/;fij/f//;  the  wounds 
made  in  our  fouls  by  the  guilt  and  power  of  fin,  are  merci- 


to  thehufband,  owning  of,  and  (ubniitting  to  his  authority, 
in  compliance  with  the  ci'inmanil  of  Goil.  2.  1  he  pcr- 
lons  from  whom  and  to  \^hom  this  fubjection  is  i\\.n:,  frotu 
every  -wife  to  her  own  hujbund,  believer  or  unbeb'ever, 
chriftian  or  infidel  :   it  is   not  lawful,   upon  any   pretence 


fuily  and  meritorioufly  healed  ;   the  guilt  oflin  ispardoned,    whatever,  for  the  wife  to  cafl  off  this  duty,    Ahich,   by  the 
the  power  of  fin  fubdued,  and  all  the  invaluable  fruits  and     '^^^  "'^  ^^"^  creation,  and  the  exprefs  command  i-f  Gi-d,  is 


bound  upon  h?r.  3.  One  fpecial  reafon  alligncd  why  l\uh 
wives  as  have  unbelieving,  wicked,  and  unconverted  huf- 
bands,  flioulj  take  particular  care  to  exprefs  that  fear  and 
reverence  toward  God,  fubjection  and  obedience,  that 
chaflity  and  conjugal  affec^tion  towards  their  hulbandi, 
which  the  word  of  God  calls  for  ;  namely,  that  fuch  huf- 
bands  as  obey  not  the  word,  may  without  the  wo>d  (preached) 
be  won  to  the  faith,  by  obferving  the  efficacy  and  power  oi 
the  word  in  the  converfaiion  of  the  wives.  Ltarn  hence. 
That  the  wives'  holy  and  humble,  pious  and  prudent, 
meek  and  patient,  chafte  and  unfufpccted  converfation  be- 
fore God  and  the  world,  does  recommend  not  only  their 
perfons  to  the  love  and  efteem  of  their  hufl)ands,  but  alio 
their  faith  and  holy  religion  (which  produces  fuch  good 
fruitsj  to  their  approbation  and  choice. 

3   Wliofe    adorning,  let  it   not  be  that  outward 


benefit  of  the  Redeemer's  death  obtained.    Thanks  be  to 
God  for  Jefus  Chrift. 

25  For  ye  were  as  fheep  going  aftray  ;  but  are 
now  returned  unto  the  fliephcidandbifliop  of  your 
fouls. 

Olifervs  here,  i.  The  ftate  and  condition  in  which  both 
Jews  andGentiles  were  found  before  their  converfipn  to 
thriftianity,  they  were  like  Iheep  going  aftray  and  lo(f,' wan- 
dering in  the  ways  of  fin  and  unbelief,  to  their  threatened 
ruin  and  deftruftion.  2.  The  tender  care  of  Chrift,  that 
great  and  good  Shepherd,  in  bringing  home  thefe  lolt  (lieep 
upon  hisllioulders,  (Ifa.  xl.  11.)  into  his  fold  the  church  ; 
But  are  now  returned  unto  tbejhtpberd,  to  him  that  will  feed 
you  in  green  paftures,  and  prelisrve  you  to  his  heavenly 
kingdom  .-  The  (hepherd  gives  life  to  his  fheep,  and  alfo 
lays  down  his  life  for  his  A.eep.     3.    The  additional  title    fl^Tm',!^  of  plaiting  the°hair,  an^oVwearing'oTooYd" 

ITte  d^r';    '        ''     '1  n'  *'^^'^  "f^-rf'f^l  »'-.  '"^'    or  of  putting  on  of  apparel ;      4    But  laU  be  the 
with  tendernels,  care,  anddiligence,  doth  infpecT: and  vifit    i,  j^  r  .u     1        .     ■      1  \_-\- 

all  his  charge  :   he  is  the  univ?rfal    Bifliop,   the  Bifhop  of    ^''^'^.'-"  ""^^  ""^  '^  '   '"  '  '*  ""'  '^°''' 

bilhops,  who  has  the  charge  of  all  the  Hocks,  and  of  tiie  """Pt'D'^j  «'™  the  ornament  of  a  meek  and  quiet 
fhepherds  too,  and  to  whom  all  bifiiops  and  (liepherds  muft  fpirit,  which  is  in  the  fight  of  God  of  great  price, 
become  accountable.  God  Almighty  give  them  all  fuch  Our  apoftje's  next  advice  here  given  to  wives,  is  con- 
grace  to  be  faithful,  fuch  wifdom  to  be  prudent,  thatl..vc  cerning  their  attire;  this  is  laid  down,  firll  negativelv, 
to  himlelf,  tnat  zeal  for  Chrift,  -hat  tendernefs  for  fouls,  what  it  fhould  not  be,  not  an  outward  adornin-.  attended 
Juch  meeknels  and  hun.il.ty,  fuch  patience  and  charity,  with  great  curiofiiy  and  cxac'tnefs  in  dreflin"  th"ebody  with 
Inch  mortification  and  felf  denial,  as  becomes  perfons  of  plaited  hair,  gold  chains,  gay  and  gaudy  anparel,  and  fuch 
their  holy  charader  and  profefTion;  always  remembering,  like.  Where  wo/r,  Thar  plaited  hair,  gold  chains,  and 
that  the  lalvationot  one  precious  loul,  for  which  the  great  coftly  attire,  were  then  the  attire  of  lewd  women,  whores 
i>hepherd  died,  is  infinitely  worth  the  moft  indefatigable  only,  crchiefly,  werelb  decRed  andadorned,  and  therefore 
Jaboursot  their  whole  hvef;  that  when  the  chief  Shepherd  were  abfolutely  forbidden  to  the  chriftian  women  bv  our 
fliall  appear,  they  may  receive  a  crown  ofglory  that  fadetjf  apoftlc  ;  but  when  fuch  attire  ceafej  to  be  a  mark  of  fuch 
not  away.     ^mcn.  diftindlion,  it  may  be  worn  by  chriftian  women,  provided  it 

be  done  without  pride,  and  without  too  great  expence  both 
of  time  and  treafure  ;  always  remembering  that  gravity  in 
apparel,  .ind  wearing  fuch  a  drefs  as  isfoon  put  on,  is  moft 
honourable,  and  be(b  becoming  chriftian  womtn.  "I  h^d 
rather,  fays  one,  go  like  the  wild  Indians,  than  havetliolV 
thoulands  of  hours  10  anl'wer  for,  which  fume  have  fprnc 
between  ihe  gUfs  and  ihe  comb.  "     Cbjcrve  here,  '1  hat 

this 


C  H  A  P.     III. 

LIKEWISE,  ye  wives,  ^<r  in  fubje£lion  to  your 
own  hulbands  ;   that  if  ar^y  obey  not  the  vvord. 
they  alio  may  without  the  \roid  be  won  by  the  con- 


Chap,  hi, 


I.     St.    peter. 


1047 


this  text  cloth  not  abfolulely  forbid  the  wearing  of  orna- 
ments, or  cnlWy  apparel,  by  Inch  perfons  whofe  quality  will 
niifwer  it,  but  only  forbids  pride  and  vanity,  affec'lation  and 
oltenration  in  the  wearing  of  thern  ;  it  is  not  only  lawful  to 
cover  the  body,  but  to  adorn  the  body  ;  Abraham  had  never 
ient  ear  rings  nnd  bracelets  to  Rebecca,  had  they  been  (in- 
fu!  in  their  ufe  ;  10  wear  fuch  things  beyond  our  purfe  and 
place,  and  to  iMake  onrfelves  or  others  poor  by  making 
ourfelves  fine,  is  very  finful,  but  otherwife  lawful.  Qhferve, 
next.  Our  apoitle'^  affirmative  precept  for  the  woman's 
adorning,  with  the  reafons  of  it,  ver.  4.  But  let  it  be  the 
hidden  man /)/ the  heart,  ^c.  Where  «o/f,  I.  What  mult 
be  app.iralled  and  adorned,  the  hidden  man  of  the  heart, 
th.it  is,  (he  foul,  which  wants  both  covering  and  adorning 
as  well  as  the  body,  fin  having  made  both  naked  to  their 
(iiaine.  2.  With  what  the  hiilden  man  of  the  heart  Hiufl 
be  app.irelled,  not  with  fine  clothes,  they  will  not  cover  a 
naked  foul,  but  with  the  fancbtying  graces  of  the  Spirit  of 
God,  with  humility  and  meeknefs,  with  piety  and  prudence, 
which  ornaments  will  never  wax  old,  nor  grow  out  of 
fa(hion,as  others  do,  and  are  alio  of  precious  efleem  with 
God  hiinTclf,  they  are  in  the  fight  of  God  of  great  price  : 
Thefe  virtues  arein  themfelves,  and  render  the  poflcfibrs of 
them,  truly  valuable  in  thelight  and  efteem  ofGoil.  Upon 
the  whole  then  it  evidently  appears,  that  the  negation  here 
is  not  abColnte.but  comparative  :  As  if  theapoflle  hadfaid, 
"  God  will  have  the  hidden  man  of  your  heart  adorned 
with  grace,  nnd  delights  more  to  fee  that,  than  your  bodies 
adorned  with  precious  jewels  andcoftly  apparel ;"  and  ac- 
cordingly, if  women  affect  finery,  and  would  appear  beau- 
tiful, let  them  choofe  the  bell  ornaments,  thc^fe  of  the 
mind  and  heart,  which  will  atiraft  the  eye  of  God  towards 
them,  rather  than  thofe  external  ones,  which  ferve  only 
to  draw  man's  eye  to  an  admiration  of  them. 

5  For  after  this  manner  in  the  old  time  the  holy 
women  alfo  who  truftedinGod  adorning  themi'elves, 
being  in  fubjeftion  unto  their  own  hufbands  ;  6 
Even  as  Sara  obeyed  Abraham,  calling  him  lord  : 
whofe  dau^^htcrs  ye  are  as  long  as  ye  do  well,  and 
arc  not  afraid  with  any  amazement. 

Our  apoftle  in  thefe  two  verfes  enforces  the  exhortation 
andadvire  given  to  womenin  theforegoingverfes,  namely, 
to  attire  themfelves  with  outward  modelty,  and  inward 
meeknef>,  by  a  twofold  argument  :  fi}  From  the  example 
of  holy  women  in  general  under  the  Old  Teftament,  whofe 
praile  is  in  the  fcnpture,  nor  for  the  external  adorning  of 
the  body,  but 'for  their  affiance  and  truft  in  God,  antj  their 
fuhjtdion  paid  to  their  own  huihjnds.  Here  Mte,  i.  That 
holinel"s,  or  the  duties  of  the  fiift  table,  are  required  of 
women  as  well  as  of  men  :  And  God  accepts  holinefs  in 
them  as  well  a;  in  men.  The  hdy  ■w'»i]en.  z.  That  all  holy 
women  of  ohl  di<i.  and  always  ought  10  make  confcience  of 
their  duly  to  their  hufbands,  particularly  of  fubjedion,  that 
lo  good  example  may  be  given  by  them,  and  taken  from 
them,  for  others  to  do  the  like  ;  the  virtue  of  good  exam- 
ple is  lalling,  it  may  do  good  many  years  after  the  example 
is  given  ;  the  exaHjpleof  thefe  holy  women  had  a  frefh 
pu.vcr  to  do  good  many  thoufdnd  years  after  it  wasgi^n, 


and  will  flill  have  to  the  world's  end.  fi.)  Another  argu- 
n\ent  is  taken  from  the  example  of  Sarah,  who  meekly 
obeyed  Abraham,  acknowledging  him  to  be  her  lord  :  the 
daughters  of  whofe  faiih,  and  the  heirs  ef  whofe  bleding, 
fuch  wives  will  appear  and  prove  themftlves  to  be,  who 
do  as  Sarah  did,  not  fuffering  themfelves  by  any  fears  or 
terror.i  to  be  diverted  from,  nor  by  any  fits  of  pafTion  and 
grief,  to  be  difturbed  in  the  performance  of  that  duty  which 
God  requires,  and  the  hufband  experts  :  Even  as  Sarah 
obeyed  Abraham,  celling  him  Lord.  Ohferve  here,  i.  That 
the  faithful  practice,  and  confcicntious  difcharge  «)f  doinef- 
tic  and  relative  duties  is  much  taken  notice  of  by  Cod,  and 
had  in  remembrance  with  him,  particularly  the  wife's  duty, 
faithfully  difcharged  to  the  froward  hufband,  is  and  fliall 
be  had  in  everlafting  remembrance  with  God.  2.  That 
the  fame  duty  and  reverence,  the  fame  fubjection  and  obe- 
dience  which  Sarah  gave  to  Abraham,  isdue and  payable  to 
every  hufband,  elfe  the  apollle's  argument  is  of  no  force. 
Some  might  fay,  Abraham  was  a  great  man  :  Anf.  True, 
but  Sarah  obeyed  him  as  her  hufband,  as  all  wives  c.ught 
to  do,  becaufe  the  command  of  God  requires  honour  and 
reverence  to  be  given  to  all  hufbands,  as  hufbands.  Laftly , 
With  what  greatand  wonderful  goodnefs  and  clemency  the 
Lord  is  pleafed  to  overlook  the  failings  and  infirmities  of 
his  upright  fervants.  We  find  in  Sarah's  ftory.  Gen.  xviii. 
that  fhe  Ipake  very  unhandfomely,  and  laughed  indecently, 
when  the  angel  came  and  told  her  fhe  fhould  have  a  fon, 
but  all  that  is  pafled  by  in  filence,  and  that  one  good  word 
fhe  gave  her  hulban'l,  calling  him  lord,  is  mentioned  here 
by  St.  Peter  to  her  eternal  hf.notiir  :  The  Lord  has  a  gra- 
cious refpeft  toa  little  pure  gold,  though  mingled  with  much 
drofs,  and  in  a  great  heap  of  fin  :  If  he  cas  efpy,  he  will 
accept  of,  a  little  fiiarkof  true  grace  :  O  Lord  !  thou  wile 
not  bring  our  infirmities  and  flips  to  account  againft  us,  nor 
rigidly  reckon  wnfi  us  for  the  fame,  if  our  hearts  be  up- 
right with  thee  ;  make  us  then  feund  in  thy  ftatutes,  that 
we  may  not  be  afliamed. 

7  Likewife,  ye  hufbands,  dwell  with  them  accord- 
ing to  knowledge,  giving  honour  unto  the  wife  as 
unto  the  weaker  veflel,  and  as  being  heirs  together  of 
the  grace  of  life  ;  that  your  prayers  be  not  hindered. 

Next  our  apoflle  proceeds  to  direiftand  exhort  hufbands 
to  the  praftice  of  their  reipeiftive  duties  ;  the  general  and 
comprehenfive  duty  of  the  hufband  here  mentioned  is  coha- 
bitation, under  which  all  matrimonial  duties  are  contained  ; 
Dwell  iviih  your  -vives  according  to  kno'.uledge,  that  is,  as 
becomes  wife  and  underftanding  men,  that  well  underffand 
their  duty,  and,  as  the  rule  of  chrifti.inity  directs,  giving 
jul^  honour,  and  due  refpect  unto  them,  and  excrcilinggreat 
^ndernelstowards  them.  Isie'nt  ob/erve.  The  real'onj  I'ub- 
jointd  to  enforce  this  duty  upon  hufbands  :»i.  Btcaufe 
wives  are  the  weaker  vefTels,  f object  to  infirmities,  and  more 
liable  to  contempt,  therefore  their  luifbands  fhouKl  conn  i- 
bute  their  w  it'dom  and  authority  to  fupport  their  bunonr, 
anb  prelerve  them  from  being  defpifed  either  by  children  or 
fervants.  2  Becaufe  wives  are  not  only  copartnersWiih 
their  hufbands  i^  their  temporal  good  things,  but  alfo  co- 
heirs of  faving  grace  with  them,  Heirs  together  of  the  prac»- 


104.8 


I.    St.    pete  R. 


Chap.  hi. 


cfliff.     3.  BvsuTe  otherwire  tlieir  prayers  one  with,  and 

one  for  another,  would  be  obrtrudecf  and  difturbed,  That 
your  prayers  he  not  hindered.  Nile  here,  That  all_  (iiiful 
walking  in  general,  but  difcord  and  difcontent  between 
hiilbaiid  and  wife  in  particular,  doth  exceedingly  hinder 
prayer,  it  oft-times  hinders  from  the  very  aft  <it  prayer, 
that  the  duly  is  laid  allde  ;  it  flats  and  deads  our  fpirics, 
and  (Ireightensoiir  hearts  in  prayer,  and  it  hinders  the  ef- 
fect, fruit,  and  fuccefs  of  our  prayers  ;  it  makes perfons  in 
that  condition,  that  they  have  no  heart  to  come  before 
God,  nnr  care  to  lift  up  their  fates  to  him.  From  the 
■  M'hole  Imrn,  That  it  ought  to  be  the  mutual  care  of  mar- 
ried couples  fo  to  order  all  their  carriage  towards  each 
other,  that  in  their  houfes  they  hinder  not  any  holy  duties  ; 
to  hinder  tliepra(ftice  of  religion  is  repugnant  to  the  great 
endsof  this  relation  ;  fome  hinder  by  their  wickednefs, 
others  by  their  difcontent  and  frowardnefs  ;  take  we  care 
that  neither  thehulband'snor  wife's  heart  bedeadened,  nor 
their  heart  damped  to  holy  duties  by  either  of  their  linful 
or  froward  behaviour  ;  that  family  will  be  little  in  praying 
that  is  much  in  fquabbling  and  contending  one  with  anotlier. 

8  H  Finally,  ^irrcall  of  one  mind,  having  coin- 
pallion  one  of  another,  love  as  brethren,  be  pitiful,  k 
courteous  :  9  Not  rendering  evil  for  evil,  or  railing 
for  railin;^ :  but  contrariwife,  blefTing ;  knowing  that 
ye  are  thereunto  called,  that  ye  fhould  inherit  a 
bieding.  10  For  he  that  will  love  life,  and  fee  good 
days,  let  him  refrain  his  tongue  from  evil,  and  his 
lips  that  they  fpeak  no  guile.  11  Let  him  efchcw 
evil,  and  do  good  :  let  him  feek  peace,  and  enfueit. 
12  For  the  eyes  of  the  Lord  are  over  the  righteous, 
and  his  earsa;«  oJ>cn  unto  their  prayers  :  but  the  face 
of  the  Lordaagainll  them  that  do  evil.  13  And 
v.'ho  is  he  that  will  harm  you,  if  ye  be  followers  of 
that  which  is  good  ? 

Our  apoftle,  having  finifhed  his  exhortation  to  relative 
dutie?,  namely,  of  hulbandsand  wives,  mafters  and  fervants, 
riagillrates  and  fubjefts,  he  noA-  enters  upon  another  fub- 
jed,  namely,  that  of  fufferingf,  (hewing  us  a  prudential  way 
and  manner  how  to  avoid  furterings,  that  they  may  not 
come  upon  us  ;  and  next,  how  to  avoid  impatience  under 
lulFerings,  if  it  be  the  will  of  God  that  they  do  come  upon 
us.  The  former  of  theie  is  fpoken  to  in  the  verfcs  now 
before  us,  in  which  he  exhorts  us  to  praclife  all  thofe  vir- 
tues which  are  apt  to  reconcile  and  gain  the  affeclions  of 
men  towards  us,  particularly  he  exhorts  to  unity  and  con- 
cord. Be  all  (,f  one  mind,  to  fympalhize  one  w  ith  another 
in  and  under  fofTerings,  and  tobear  with  one  another's  in- 
fir';)i;i!s,  to  be  courteous  towards  all,  fweet  and  affable  ii\. 
<■  ui  icmcanour,  provitled  curcourtefy  be  neither  a  fiiare  10 
f)  ]  (elves,  nor  an  enco'.)rag»;nient  to  others  in  their  fins, 
.t;  icjining  from  all  injuries  and  provocations,  from  all  re- 
venge both  in  ad  and  in  delire,  not  reviling  them  that  rail 
at  us,  but  giving  good  wordsfor  bad  ones,  forwe  arc  here- 
unto called  that  we  Jhould  Uiherit  a  hi--Jpng  ;  that  is,  Clirifl 
by  his  grjfpsl  hath  called,  and  by  his  example  encouraged 
us  thus  to  do,  that  w«  may  be   blefltd.      Next  ohjirtc, 


That  to  entourage  us  to  the  perpetui!  pradic*  of  thf  fe 
virtues,  our  apoltle  alfures  us,  that  thereby  we  fliould  moll 
effidually  conlult  the  fafety  and  comfort  of  our  lives : 
For  ht  that  kvetb  life,  thai  is,  quietnefs  and  peace,  which 
ii  the  comfort  of  life,  the  likelielt  way  to  obtain  it  is,  to 
keep  his  tongue  from  fpeaking  evil  of  others,  and  his  lips 
from  uttering  falfliood  and  deceit  ;  plainly  intimating,  that 
it  is  men's  unbridled  tongues  which  bring  moft  of  their 
trouble's  upon  them.  He  advifes  alfo  to  efchevj  ivil,  to 
avoid  and  to  abhor  every  thing  that  is  vile  and  finful;  antl 
to  do  g'jod,  that  is,  all  the  good  we  can  to  all  men  :  tofetk 
peace,  and  enfue  il,  that  is,  to  depart  fometiines  from  «ur 
own  right  to  obtain  peace,  and  to  follow  hard  at'ter  it, 
though  it  flies  before  us.  And  farther,  our  apoflle  aifures 
us,  that  this  innocency  of  convtrfation  is  not  only  the  way 
to  gain  the  friendlhip  of  man,  but  to  obtain  the  favour  of 
God,  and  to  engage  his  providence  for  our  protection. 
For  the  eyes  of  the  Lord  are  upon  the  righteous,  and  his  ears 
are  open  to  their  cry:  a.s  if  he  had  laid,  "  The  eye  of 
God's  fpccial  care  will  be  continually  watching  over  you 
for  goofi,  to  fave  you  from  unreafonable  men,  and  he  w  ill 
hear  your  prayers  in  all  your  didrefles  ;  and  the  face  of  the 
Lord,  hii  angry  countenance,  will  be  againll  ihem  that 
wrong  you,  and  do  evil  to  you,  to  return-  it  upon  their  owi] 
heads."  So  that  the  fum  of  all  is,  that  an  innocent  and 
harmlefs,  a  quiet,  peaceable,  and  obliging  deportment,  doth 
naturally  tend  to  preferve  us  from  evil,  and  from  evil  men  ; 
for  vjht  is  he  that  can  be  fo  unnatural  and  fo  ungrateful  as 
to  harm  us,  if  'Jie  he  f'Ahvjers  of  that  which  is  good  ?  that 
is,  if  we  be  civil  and  obliging  to  them,  they  cannot  find  in 
their  hearts  to  be  injucious  and  unkind  to  u«.  Who  is  he 
that  will  harm  you,  if  ye  he  followers  of  that  which  is  good  P 
Here  noie,  that  the  apoftle  doth  not  abl'olutely  fay  none 
will  harm  us,  but  he  Ipeaks  of  it  as  fo  very  unreafonable 
and  improbable  a  thing,  that  we  may  pre  fume  it  will  net 
ordinarily  and  often  happen  :  Not  but  that  good  men  arc 
obnoxious  to  harm  ;  the  moft  unblem:llied  and  Ihining 
virtue  will  not  at  all  times,  and  in  all  cafes  be  exempt  from 
injury  and  ill-treatment  ;  but  the  following  of  that  which  is 
good  doth  in  its  own  nature  tend  to  i'ecure  us  from  the 
malice  and  mil'chief  of  men,  and  very  frequently  does  it 
and  is  the  bell  and  mofl  eftVctual  means  in  order  to  it  ;  he 
muft  love  mifchief  for  niifchief's  lake,  that  will  be  mil- 
chievous  to  him  who  never  offered  him  any  occalion,  or 
gave  him  any  provocation  ;  therefore  let  us  never  be  weary 
of  welldoing,  feeing  doing  good  to  men  is  ordinarily  a  fe- 
curity  againft  injuriiy  from  men,  by  recommending  us  to 
the  favour  and  protection  of  God,  and  to  the  cfleeni  and 
good- will  of  mankind  ;  none  fhall  harm  them  thudogood, 
for  all  harm  (hall  tend  to  ihieir  ^o?.;^. 

14  IT  But  and  if  ye  fuffer  for  righteoufnefs  fake, 
h.ippy  are  ye :  and  be  not  afraid  of  their  terror, 
neither  be  troubled  : 

As  ifthe  apoftle  had  (aid,  "  Though  following  that  which 
is  good  be,  generally  fpeaking,  a  fure  and  certain  w.iy  to 
keep  you  from  harm,  yet  Ihould  it  fo  happen,  that  nothwith- 
ftanding  all  your  piety  and  prudence,  you  Ihould  fufTer  for 
well  doing,  ye  are  happy,  and  not  miferable  ;  therefo.-e  be 
not«fraid  of  :heir  terrors,  aiid  threatenings,  neither  be  ye 

troubled 


Chap.  hi. 


I.    Sr.     P  E  T  E  11. 


104.9 


tro'ililed  for  what  thry  can  infl  cr  upon  yon."  A'of?  hencf , 
I.  Th.it  to  ("iiffcr  affliftioti  ami  perlVcution  for  rightcoiil- 
nefi  fake,  ilotli  not  hinder,  but  tiirtherour  happinel's  :  // 
)''ft'Jfer  for  riiihteoiifnefsjiike,  happy  areye,  for  fo  fuffcred 
yoor  S.iviourthat  went  licfore  you.  2.  That  when  God 
call-i  US  forth  to  furfer  tor  rightcoufnefs  Tike,   we  mull  for 


Here  our  apoflle  adds  his  advice  to  chriftiars  that  :bey 
liltnce  .md  puc  to  Ihame  their  advt-rfaric^,  by  their  winks 
CIS  well  as  hy  their  words,  by  their  holy  ccnverliilion,  to- 
getlier  uiih  their  rational  dilpuiaiions  ;  he  riqi.ri'd  them 
in  the  foriiipr  verfe  to  be  always  ready  loni.ke  a  proliflinn 
ot  tlu  ir  fjith,   and  to  reuJcr  a  t  eaj'.n  r.f  thdr  hcpe :   h-  re  he 


tify  oiirfelves  againlt  all  fear  ;    no  terrors  innft  trouble  us,      bids  ihein  confuie  gainl.iycrs  by  a  g<i(  d  ci  nvei  fation,   and 

in  order  thereunto,    to  keep  contiiuK-Jly  an  innocent  mind 
.ind  a  cJcarconfcience,  pure  from  guile,   and  tlcdrof  guilt; 


no  aj>prehended  dangers  or  difEcuUies  mull  difnuy  us 
15  But  fan£lifv  the  Lord  God  in  your  hearts  : — 


This  phrafe  in  ftripture  imports,  i.  A  firm  belief  of 
Giid's;ilnii^'h'y  power,  that  he  ctn  protetl  from  fufi'erings  ; 
and  a  full  ifiiuuc  in  his  jroodnei's  and  providence,  that  he 
will  do  fo  if  it  be  good  foru«.  2.  it  is  from  the  heart  toown 
and  believe  the  initli  of  all  that  God  delivers  in  his  word 
by  w.ny  of  promife  to  his  people,  and  by  way  of  threateninjr 
to  theirenemies,  that/;//  eyes  are  ^verthe  righteous,  and  his 
face  actu>ip    them  that  do  evil.      3 

God  in  our  hearts,  is  always  to  maintain  upon  our  minds 
furii  an  holy  fear,  and  awful  reverence  of  God,  as  will  cf- 
f'ciflu.illy  prevail  upon  us  to  dread  more  the  difpleafure  of 
Goil,  than  any  thing  we  can  lufFer  at  the  hand  of  man. 
Zcjrn  hence,  i.  That  when  iulFerings  are  approaching,  we 
ought  to  {trengihenour  hearts  againltall  fears  (if  rufPering, 
by  putting  onr  trult  in  CJod.  2.  That  by  this  truit  and 
conlidence  in  God  in  n  l'utf>-'ring  hour,  we  do  emirienrly 
fandify  iheLord  God  in  our  hearts,  Ifa.  viii.  j-^.  Sar,cl':jy 
the  Lird  ofh'fls  himfrlf,  and  let  him  be  your  fear  and  your 
dread. 

— And  he  ready  alu-avs  to  give  an  anfwcr  to  every 
jTian  that  aflccth  you  a  reafoii  of  the  hope  that  is  in 
you,   with  meeknefs  and  fear  : 

As  if  the  apndle  hati  faid,  '•  If  you  be  chriflians  indeed, 
you  are  not  without  lu>pe,  sn  hope  of  everUtting  hlifs  and 
happinefs,  which  will  nifinitely  recmnpence  yon  hereafter 
f'orall  the  hard  thinirs  wh'cli  vou  fuftl-rfor  the  fake  of  chrii- 
tjanity  here  ;  and  forafmuih  as  this  your  hope  is  not  a 
vain  and  groundlc fs  expectation,  but  a  rational  hopr,  Be 
always  ready  to  render  n  reajon  cf  that  h'ipe ,  &c.  Learn 
I.  That  the  chritfian's  hope  is  a  rational  hope,  hiC  has  a 
reafon  !  o  hope  for  u  hat  he  hopes,  his  hope  is  well-grounded 
upon  the  promife  of  Got!,  niion  the  purchale  of  Chrilt.  and 
upon  the  operations  of  the  Holy  Spirit  quickening  him  by 
its  renovation,  leading  him  by  its  manuduction,  actuating 
him  by  its  irfluence,  animating  bini  in  devotions  by  its 
affilfances,  by  being  the  author  of  all  that  grace  chat  is  in 
him,  and  of  all  that  good  ihit  is  done  by  hiai.  2.  That 
it  is  a  chrirtian's  duty  to  bealwa/s  ready  to  render  a  reafon 
of  this  his  hope,  when  the  glory  of  God,  the  honour  of 
religion,  and  the  good  of  others,  do  require  it.  3.  That 
thisuind  not  be  done  with  vanity  and  oftentation,  but  with 
meeknefs  and  fear  :  Be  always  ready  to  render  a  reafon,  &c. 

16  Having  a  good 
fpeak  evil  of  you   as 


hi.v':ng  a go'fd  confcicnce,  that  fuch  as /peak  evil  r.f  y',u  as 
evil  doers  may  he  afl.'atned.  Note  here,  i .  'J  hat  let  the  fer- 
vants  (if  Chrift  be  never  lo  innocent  in  their  li^es,  and  cir- 
eumtpc(^l  in  iheir  carriage,  yet  there  are  thole  '.hai  \a  dl  (.tn- 
fure  them  as  bad  men,  and  flandt-r  them  as  evil-doers  2- 
1  hat  a  good  confcience  acconjpanied  w:th  a  good  conver- 
fation,  is  the  mof\.  eifeifliial  mean  to  (lop  the  mouth  of 
flander,  and  to  put  fuch  as  sccufe  os  falftly  to  fliame.  3. 
To  fanctifv  the  Li^rd  T^'^r  when  fufferings  and  perfecutions  docome,  after  all, 
the  confideration  that  we  fufFer  not  for  evil,  but  for  well- 
doing, will  be  a  fufficient  fupportand  confolation  tou-  It 
is  better,  if  God  will  haveus  fufFer,  that  it  beforwetl-d-uig; 
better  for  us,  but  worfe  forour  perfecutors  ;  fornawthe 
body  only  fuffers,  while  the  foul  is  free. 

18  For  Chrifl;  alfo  hath  once  fufFered  for  fins,  the 
juft  for  the  unjuft,  that  he  might  brini>  us  to  God, 
being  put  to  death  in  the  flefli,  but  quickened  by 
the  Spirit  : 

Thefe  svords  are  brought  in  as  a  firorig  argument,  why 
ciirifliansthit  fufter wrongfully  flioiild  bear  itpa  ienily  ;  it 
wasour  Saviour's  own  cafe,  he  that  had  perfecfl  innoccncy 
and  unfpotted  righteoufnefs,  fufFered  in  the  fevered  manner, 
for  us  that  were  unrighteous,   that  he  might  reconcile  us  to 
God,  being />(</ ro  death  intheflefly,   that  is  in  our  human 
nature,  hut  guickenedby  the  Spirit,  orraifed  to  life  again  by 
the  power  of  his  Godhead  it  doth  therefore  well   become 
all  his  followers  chearfully  to  undergo  all  manner  of  lufFer- 
irgs  for  him,  which  they  meet  with  in  their  duty   to  him. 
Acte  herr,    i.  Chriftdid  not  barely  fufferfor  ourgood,  but 
he  fiitfered  in  our  flead  :   He  is   not  only  faid  to  fufFer  for 
us,  but  to  fuffer  forour  fins,  thatis,   the  punifhment  ofour 
fins  ;  for  no  man  was  ever  faid  to  fufFer  for  (in  that  did  not 
undergo  and   endure  the  punifliment  of  fin.      As  the  fin- 
ofFering  under  thelaw  is  called  an  offeringfor  fin,   becaufe 
ir  did  expiate   the  guilt  of  tin,  by  dying  in  the  place   and 
llead  of  the  ofFender  ;   in    like  manner,  vvhen  the  death  of 
Chrift  is  called  an  offering  for  fm,   what  can  it  import,  but 
tliat  he  futfered  to  make  atonement  for  fin  in  our  place  and 
ftead  ?   The jufl for  the  unjuft  :   If  thefe  words  do  not  im- 
ply the  fubftitution  of  Chrifl  as  our  furety,  and  his  fufFer- 
iiig  the  punifliment  due  toourfins,  what  wordscan  exprcfs 
it  ?      2.    That  the  great  end  of  Chi  ift's  bitter   death  and 
bloody  fufferings,   was,  to  bring  all  thole  for  whom  he  died 
unto  God  ;   now   Chriff's  bringing  u?  to  Cod  imports  our 


1  confcience,  that  whereas  thev     apoltncy  from 
s   of  evil-doers,  they  mav    be     "'^'-fl^fi^d  for 


him,  ourinabiiiry  toreturn  to  hmi ;   rhatliu 

which  was    the  great  bar  to  keep    us  from 

.,n.^™oJ.i     ^firi  r  ^       '         (■  .■  him,  is  mercifully  removed  by  him,  and  that  our  chief  lijp- 

aUiamecl  that  rallcv- accufe  your  good  converlation       ■     ,-        m         u        -  .    n 

•     ,,,    .„  ,-■'..,        ■'      .^'^  ,„     ,.  pmefs  confilts  in  the  enioymcnt  of  h;in. 

in  Chnlh      17   !•  or  ;^  abetter,  if  the  will  of  God  be  • 

fo,  thatye  fuffer  for  well-doing  than  for  evil-doing.         ^9  '  ^X  ^^^^"^^  ^^'°  ^^  ^^'^"^  »"d  preached  nnto 

^  <="  6  R  tin 


1050 


I.    St.     pet  E  R. 


Chap.  in. 


the  fpirits  in  prifon  ;  20  Which  romehmc  were  dif- 
obedient,  when  once  theloii^-fufFerin^of  God  wait- 
ed ill  ihe  days  ot  Noah,  while  the  ark  was  a  prepa- 
ring, wherein  fe\T,  thatts,  eight  foulj.  were  faved  by 
water. 


As  if  St.  Peter  hac?  fjid.  "  Thou{;b  Chrift  fu.Tered  for 
our  fin?,  and  was  put  to  death  in  his  human  nature,  or  flcfli, 
yet  he  was  quickened  and  made  alive  by  the  Spirit,  in  wiiich , 
or  by  which  Spirit,  he  went  and  preached  unto  the  fp'tnts  in 
prif.n,  which  in  the  days  of  Noah  were  hardened  in  fin  and 
difobedience.whilft  the  long  lufteringef  God  endured  them, 
and  waited  for  their  repentancs  no  lefs  than  aji  hundred  and 
twenty  years,  while  the  ark  was  makingaHd  preparing  and, 
Noah  preaching  to  them  ;  yet  fo  impenitent  were  they  to 
the  very  lart,  that  only  eight  were  laved  in  the  ark."  Note 
h-re    I.   I'hit  the  old  world  before  theflood  were  in  prifon 
wh  Irt  here  on  earth,  being  in  bondage  and  captivity  to  fin 
and  Satan,  held  in  the  chains  of  their  lufts,  and  in  the  bonds 
ot  their  iniquity  ;  fuch  as  are  tnbondige  tofin,  arecaptivcs 
in  Satan'i  prifon  :  The  old  world  alio  was  in  prifon  whilft 
on  earth,  at  having  received  from  God  the  fenreoce  of  de- 
ftruflion,  and  were  referved,  as  in  prifon,  aga'iift  :he  day  of 
(laughter,  )f  they  repented    not  within  one  hundred  and 
twentv  years.     2.   That  Chrift,    by  his  Spirit  did  preach 
to  the  old  world  in  ihenainiftry  ofhis  piophets,  Enoch  and 
Noah;  and  his  Spirit  did  chide  with  them  and  reprove  them, 
in  Older  to  their  bringing  to  repentance.     3.   That  thole 
refraaory  and  hardened  Tinners,  for  defpifing  the  offers  of 
grace  made  to  them,  were  for  their  difobedience  clapped  up 
into  the  prifon  of  hell,  differing  the  vengeance  of  eternal 
fire  ;  fuch  as  were  cafl  into  prifon  in  Noah's  time,  were  all 
faft  in  St.  Peter's  time  :    There  is  no  picking  the  locks  of 
hell-gates,  no  breaking  through  the  walls  of  the  fiery  To- 
phet  ;  heU  has  a  door  to  take  in,  but  none  to  let  out.      4. 
Thii  though  Chrift,  by  his  Spirit,  preached  to  the  fpirits 
in  prifon.  yet  it  was  not  when  they  werein  pri'.on,  I  mean 
in  the  prifon  of  hell,  bu^  when  hereon  earth;  there  are  no 
fermons  in  hell,   no  conditions  of  happinefs  propofed,  no 
tenders  of  f.*lvation  propounded  there  :  Chrift  preached  to 
thefe   prifcners  to    prevent   their  imprifonmenc  ;    Chrift 
preached  to  thefe  men,  who  were  now  in  prifon,  that  they 
might  not  hive  been  iinprifoned.      Laftly,   Thai  the  obfti- 
nai'e  infi.lelity,  and  fottilh  ftupidity,  of  the  old  world,  was 
amazing,  thai  after  one  hundred  and  twenty  years  preach- 
ing,  no  more  than  eight  pcrfons  fliould  be  perluaded  into 
the'beiief  of'the  world's  deftruftion.   From  the  beginning 
wefintT»  that    ihe  prophets  of  Gcd  had  cauie  to  compUm, 
that  fr:<  buve  believed   their   report  .-  Do  the  minillers  of 
God  now  groan  to  God,  that  they  run  in  vain,  and  labour 
in  vain,  and  fpend  their  ftrength  for  nought  !     From  the 
lK'gi:ining  it  has  been  fo.      Lord  !   if  thou  hononrtft  any  of 
lis  with  better-  fuccefs  and  gi"cft  us  to  fee  ihe  fruit  of  our 
J.^bour^  in  the  lives  «f  <.ur  people,  help  ui  to  fet  the  crown 
ofpraife  on  the  head  of  thineowograce,  aiid  fay,  NonnMt, 
Dotiine.  tftin-ibis,  &c.    "  Not  unto  us,    O  Lord,  not  unto 
us,  but  u.itothy  nime  give  glory.'' 

21  The  like  figure  whercunto,  ft*:  baptifin  dolh, 
alfo  nov  fave  us"^  (not  the  putting  away  of  the  filth 


of  the  flefli,  but  the  anfwer  of  a  good  confcience  to- 
wards Ck)d)  by  the  relurreftion  of  Jefus  Chrift  : 

Ohferve.  I.    The  type  and  the  antiiype,  the  ark  and  bap- 
tifin;  their  falvationfrun  the. leluge,  by  theark.  prefigureih 
our  f^lvation  from  God'»  wrath  bv  baprifm.  A-  all  that  were 
wiihout  theark  perilhtd  andall  within  theark  were  faved  ; 
fo  that^ll  are  ingrafied  in-o  Chrift  by  f.nth,  whereof  bap- 
lifm  i^  a  feal.  are  faved,  whilft  the  unbelievin)/  and  unbap- 
lized  p.irt  of  the  world  perilh.      liaptifm  i?  fuch  a  mean  of 
fpiritu.il  faUation  no*,  as  the  ark  wi-,  nf  Noah's,    and  his 
fjiiiily's,  temporal  lalvation  then;  the  like  figure  whrreunta 
hitptifi'i  no-.u /'civet h  us       2.  How  our  .tpoltle  expreflc-.  him- 
fi  if,  and  plainly  declares  what  he  means  by   that  bapiifiii 
whicli  is  laving  ;   negatively,   it  is   not  the  outwar'l  cere- 
mony   of  fpnnkling    the  f^ce,  or  walhing  the  body  with 
water,  that  is  laving,  or  any  ways  pliafing  unto  God,  fave 
only  as  it  is  an  aa  and  exerctfe  of  onr  obedience   to    his 
command  and  will  ;  but  poli;ively,  it  is  the  anfwer  nf  a  good 
confcience  towards  Cod,  that  is,  the  faithful  anfwer  of  a  re- 
folved  foul  in  the  covenant  of  b.ipiifm,  who  gives  up  hini- 
felf  to  the  obedience  of  F.ither,  Son,  and  Holy  Spirit,  and 
renounces  the  world,   the  fli.>lh,  and  the  devil  ;   this  covn- 
nanting  is  the  condition  of  fnlvation,  and  b.iptifin  but  the 
fign.      L^-arn  hence.    That  outward   b.iptifm    alone   laves 
none,  but  the  in.vard  only  ;   and  the  fign  and  fingnlar  cf- 
fea  of  inwardbsptifni,  is//-  anfuer  of  ,1  f/.olcon/cience  to- 
wards  Cod.       Yet    we  muft  not  conclude,   with  the  Ana- 
baptirts,  from  this  text,   that  b;iptifm  cm  be  of  no  f.iving 
advantage  to  infants,  becaufe  they  cannot  at  prefent  make 
this  anfwer  of  a  good  confcience  :  For  in  the  fame  manner 
fpeaks  St.  Paul  of  circumcilion,  th.it  the  true  circumcifion 
before  God,    is  the   inward  circumcifion  of  the  he.irt  and 
fpirir,  and  not  i!ie  outv.'ard  circumcifi.m  of  the  fltfli.      15  )t 
who  dare  argue  from  thence,   that  the  jcw.ilh  infants,  f.-r 
want  of  the  inward  circumcifion,  mull  not  be  admitted  to  the 
outward  ?   The  argument  is  the  very  fmie  :    Will  you  h/ 
that  the  anfwer  of .»  good  confcience  is abfolutely  necelUry, 
and  expreflly  required,  thit    bap^iim    may   be  beneficial  ; 
therefore  they  only  are  tobe  baptized  ;hjt  can  Miake  this 
anfwer  ?    The  fame  miy  we  f.iv.   that  the  inward  circum- 
cifion of  the  heart  was  required  as  the  only  acceptable  cir- 
cumcifion in  the  fight  of  God  ;   therefore  they  only  are  to 
be  circumcifed,  who  have  this  inward  circirnkifion  of  the 
heart       Ikit  as  the  oneiu^r  the  will  of  G.id   (o  »/ the  other. 
True  indeed  the  Jews  did  xv  t  adr.-.it  profclytes  to  circum- 
cifion then,  nomorewiU  we  admit  adult  perlons  to  baptil.is 
,nu,,  without  the  anfwer  of  a  good  conlcicnce,  or  a  loltmn 
ftipulation  to  be  the  Lord's  for  ev.^r  ;  Init  they  admitted  in- 
fants to  circumcifion  without  it ;  in  hkc  manner,  the  chnU.an 
church  dow  admits  thechildrenof  chriftian  parents  to  bap- 
tifm,  without  fuch  anfwer  made  by  them,  hot  for  them  only. 
22   Who  is  gone  into  heaven,  and  is  on  the  right 
hand  of  God,  angels  and  authorities  and  power  be- 
in(T  made  lubjeftunto  him. 

Our  apoftlc  having,  in  the  cL.fe  sf  the  former  verfe. 
fpok'-n  of.hr  refurrra.on  of  Chrift,  and  of  ihr  buMuhts 
v  h^ch  we  receive  thereby  he  makes  wciuion  m  this  verle. 
1.  Of  his  going  inio  h«va),  ••heie  tocifpatch  ad  ih:.t  re- 


Chap.  iv. 


r.   St.   peter. 


1051 


mained  to  be  done  for  the  completing  the  falvation  of  his 
people.  2.  He  is  here  sfSrmed  to  be  at  God's  right  hand. 
1  he  ngiu  hand  isilie  iiopcr  h.md,  the  hai)d  of  honour  ;  and 
the  right  hand  is  the  band  of  poacr  ;  accorcingly  Chrid 
fittif'iT  at  God's  rij;ht  hand,  as  an  inthroncd  King,  imports 
fovert-ign  honour  and  fiipreine  poAtr;  and  that  God  has 
exal:ed  his  Son  Jefus  Chrift  with  great  triumph  10  his  k'ng- 
■doifi  in  heaven.  3.  It  is  aiTerted,  That  angels,  authoritief, 
■and  powers,  are  made  fubjtdl  to  him,  that  i«,  our  Jtfus  in 
■wboiii  we  hope,  believe,  anil  trull,  is  advanced  in  heaven  to 
a  pre  eininency  above,  and  to  a  fuperioriiy  over,  a!!  angek 
and celeftial powers,  wailing  and  expecting  until  all  hisene- 
mies  on  earth  bcceme  his  fuoidool.  For  though  his  vic- 
torv  is  yet  incomplete  and  inconfuniniate,  and  we  fee  not 
all  things ^c/  put  under  him,  it  inay  fufficeat  prefent  that 
we  fee  Jefus  crowned  witli  glory  and  honour,  and  that  is 
enough  to  fhew  that  the  p.iwer  of  his  enemies  is  broken  ; 
and  that  though  they  make  fome  oppofition  Hill,  yet  it  is 
to  no  purpofe  at  all ;  For  refuling  to  fubniit  to  his  fceptre, 
they  will  fall  by  the  rod  of  his  ftrength.  Angels  and  prin- 
cipaliries  in  heaven,  and  all  po*ers  and  potentates  upon 
earth  being  made  fubje'ft  unto  him. 

C  H  A  P.     IV. 

FORA.SMUCH  then  as  Chrift  hath  fufFeiedfor 
us  in  the  flefli,  arm  yourfelves  likewife  with  the 
lame  mind:  For  lie  that  hath  fuffered  in  the  flefh 
hath  ceafed  from  fin;  2  That  he  no  longer  Ihould 
live  the  reft  of  his  time  in  the  flefh  to  the  lufts  of 
men,  but  to  the  will  of  God. 

Thefe  words  may  be  conlidercd,  i.  As  an  inference 
drawn  from  w  hat  the  .ipoflie  had  afft  rted  in  the  foregoing 
chap-er,  namely,  Thst  Chrift  Jefus  fuffered  for  our  fin?,  the 
JuJI  f-.r  the  uv-uf},\cT.  18.  N'o^v,  fays  the  apoftle,  foraf- 
muchasChriithasihus  fuiTered  for  us,  firft.  As  our  Surety 
and  Repreftrn;ativc,  in  a  way  of  fasi.faclicn.  Secondly,  As 
our  pattern  and  example  in  order  to  our  imitation  ;  kt  us 
arm  ourfi  !vts  \uilh  the  fame  irirt/ and  refolution,  to  be  con- 
formed to  him  in  his  death,  dying  to  hn  as  he  died  for  fin  ; 
for  he  that  hath  crucified  the  (ieih,  and  mortUied  his  cor- 
rupt na:ure,  in  imitation  of  Chrift's  fiifferings  in  our  flelh 
and  nature,  that  man  haih  ceafed  from  lin,°that  is,  from 
livin;r  unto  (in,  or  ferving  (in  any  longer,  but  fpends  the 
remainder  ot  his  life  wholly  according  to  God's  will,  not 
according  to  his  own,  or  others  lultful  delires  and  inclina- 
tion. 2.  Thefe  words  may  be  ccnfidcred  as  an  argument 
to  CNclte  chrilbsns  toefchtwevil  and  tydogood,  which  he 
had  prede.i  upon  them  in  the  former  chapter,  from  theex- 
piijple  of  Chrift.  And  rhe  force  of  the  argument  lies  thus: 
"  All  chnftians  ftiould  be  armed  with  the  fame  mind  and 
refolution  againft  (in,  and  for  holinefs,  that  Chrift  was-  But 
Chrift  havinir  fufF-red  in  the  tlcih  for  fin,  and  ceafed  from 
lin,  lived  in  the  Spirit  unto  God  ;  Therefore  all  chriftians 
ftionld  wholly  endeavour  all  they  can  lo  ceafe  from  (in,  and 
live  no  more  to  the  lujls  ofr.un,  hut  to  the  will  'fCul." 

3  For  the  time  paft  of  our  life  may  Oiffice  us  to 
have  vyrou-ht  the  v/ill  of  the  GtntileS;  when  wc  walk- 


ed in  lafcivioufncfs,  lufts,  excefs  of  wine,  revellings, 
banquetings,  and  abominable  idolatries  :  4Wherein 
they  think  it  fhange  that  ye  run  not  with  them  to 
the  fame  excels  of  riot,  fpeakingcvil  oi  you  :  5  Who 
ftiall  give  account  to  him  that  is  ready  to  judge  the 
quick  and  the  dead. 

Ohferve  here,  i.  That  this  cpiflle  was  written  and  di- 
rected not  only  to  the  Jewi/li  natives,  but  to  the  Gentile 
profelytes  and  converts;  this  is  evident  from  the  apoftle's 
putting  ihem  in  mind  that  there  was  a  time,  namely,  before 
their  c<.m\n.r\\on,when  they  '.vnught  the  will  of  the  Gentiles. 
2.  The  black  and  difnial  lins  which  the  Gentiles  were 
guilty  of,  and  wallowed  in,  before  their  converfion  tochrif- 
tianlty,  namely,  all  manner  of  fenfuality,  uncleannefs,  ex- 
cefs in  drinking,  reveliings,  banquetings,  and  idolatries, 
joined  with  the  reft  of  their  abominationt.  Lord!  how 
endearing  are  our  obligations,  who  were  (inrers  0/  the  Gen- 
tiles,  for  calling  us  out  of  this  darknefs  ( worfe  than  Egyp- 
tian) inro  marvellous  light  by  the  gofpel.  3.  The  argu- 
ment ufed  to  excite  them  to  quit  and  abandon  the  fore- 
mentionedfins  now  in  their  converted  ftate,  which  they  had 
before  indulged  themfelves  in  ihepraclice  of  in  their  heathen 
flate.  The  time  paft  may  fufEce  to  have  wrought  the  will  of 
iheCentiles.-asifhehad  faid, "  Surely  yon  have  had  enough, 
enough  of  fin,  and  too  much  in  your  unregenerate  ftate  ; 
your  lufts  have  taken  up  too  much  of  your  lives,  and  had 
too  much  of  your  love."  Learn  hence,  That  the  true 
penitent,  and  fincere  convert,  is  one  that  has  had  enough 
of  fin,  yea,  more  than  enough  ;  one  moment's  fervice  of  lin 
is  more  fervice  than  we  owe  it :  we  can  never  ferve  Chrift: 
too  long,  and  our  luft  too  fliort  a  time.  Learn,  2.  That 
this  confideration  how  long  fome  of  us  ferved  fin  before 
converlion,  fhould  be  a  forcible  argument  to  excite  and 
quicken  us  unto  greater  meafures  and  degrees  of  holinefs 
in  cur  regenerate  and  converted  ftate.  Ohferve,  4.  What 
ulage  fuch  chriftians  muft  expecT:  from  the  men  of  the 
world,  who crineout  from  among  them,  and  refufe  to  run 
any-longer  into  the  fame  excefs  of  riot  with  them,  fi.) 
T/.'ey  think  if flmnge:  they  admire  and  wonder  at  them,  as 
we  doat  ftrangers  thatcome  out  of  another  country.  And, 
{2-]Th(y  fpeak  evil  (fihem,  becaufe  they  will  not  be  as 
bjd  and  as  mad  as  themfelves.  7hey  ihirk  it  jhange  that 
you  run  not  with  them  to  the'  fame  exceft  of  rid,  /peakirg  evil 
of  you.  Learn  hence,  i.  That  wicked  men  are  excellively 
riotous,  or  that  there  is  an  excefs  of  riot  and  fin,  which 
wicked  men  upon  all  occafions  run  into.  2.  That  fucii 
men  wonder,  and  think  it  very  ftiange,  that  good  men  ai  e 
not  as  excellively  riotous  as  themfelves.  3.  ]  hat  becau.'e 
they  Will  not  fo  run,  they  (peak  evil  of  them.  Ctftrve, 
laftly.  The  impartiality  and  feverity  of  that  account  which 
ihe  wicked  men  of  the  wcrld  miift  render  to  Cod,  the 
univerlal  Judge,  for  all  their  hard  fpeeches  which  they  have 
tittered  againft  the  righteous  :  IV h,  fhall  grce  account  to 
him,&c.  Note  here,  i.  There  nuift  and  fliall  be  a  day  of 
account :  There  muft  be  one,  becaufe  there  never  was  yet 
one  :  There  (hall  he  one,  b.caufe  G„d  has  m«Je  an  ac- 
countable creaiure  ;  he  can  give,  and  therefore  hcfbp}!  oive 
an  account  of  his  aclions;  f,.-  he  has  a  principle  of  reafcn 
'" ;;"«'"?  he  does,  ai.d  a  liberty  of  choice  logove.n 

himfelf, 


6  R  2 


10.1S 


I.     St.     pete  R. 


Chap,  iv 


hinifclf,  and  a  rule  lo  dircfl  him  what  to  choofc,  and  what 
to  rcftiff  ;  and  confi  quuntlv,  the  aiRions  proceeding  from 
him,  mild  and  flull  be  accounted  tor  by  him.  2.  Tirt 
thi-s  acvnunt  nniift  be  given  to  Chrill,  the  fupreme  and  uni- 
TCrfal  'Judge  both  of  guiirk  and  dead  ;  panlv  as  a  fitting  re- 
ward tor  his  great  humiliation  and  fuffcrings,  and  partly 
that  the  world  may  fee  what  a  great  and  excellent  petfon 
he  was,  who  came  to  xifit  them  in  g.'eat  humility,  and 
partly  to  give  advantage  to  the  future  judgment,  in  tliac 
G  id  has  appointed  a  man  for  our  Judge,  who  is  flcfh  of 
our  flcfli,  and  bone  of  our  bone,  one  that  is  fenl;ble  cf  the 
follies,  ttmptations,  and  infirm.ities  of  mankind,  and  pities 
them,  and  will  make  favourable  allowances  for  them  ;  nav, 
one  that  is  God  as  well  as  man,  from  whom  we  may  cxpci5l 
all  the  goodncfs  of  a  God,  and  all  the  tender  compa(I?on  of 
a  man,  in  their  utmoft  perfeclion  ;  fo  that  no  m.in  need  tear 
fuch  a  Judge,  who  has  not  out-)inned  the  mercies  of  a  f  joJ, 
and  the  tender  compallicns  of  a  man  ;  for  if  either  Gck\ 
or  man  can  help  us,  we  are  fafc  in  that  day,  when  wc  Ihail 
give  acciunt  ta  him  that  is  ready  tijudje,  &c. 

6  For,  this  caufe  was  the  gofpel  preached  alfo 
to  them  that  arc  dead,  that  they  inight  be  judged 
accordinii  to  men  in  the  flefh.  but  live  accordinji  to 
God  in  the  fpirit. 

By  the  dead  here,  fomc  underft^fid  the  Gentile  world, 
dead  in  trefpalfesand  fin?,  to  who  fi  the  golpel  was  preached 
when  they  were  thus  fpirituaily  dead  and  buried  in  fcn- 
Aiality,  that  they  might  judge  and  condemn,  oppofe  and 
ftrive  againft,  mortify  and  fubdue,  thofe  fenfual  delires  and 
carnal  appetites,  which  they  indulged,  whilft  they  lived  as 
natural  men,  without  the  knowledge  of  Ged's  will,  and 
the  afltllance  of  his  grace  and  Spirit  ;  others  do  underllanj 
the  words  of  fuch  as  arc  naturally  dead,  that  the  gofpel  was 
preached  to  them  who  were  long  fince  dead,  even  our  fore- 
fathers, that  liveth  and  died  before  Chrift's  coming,  and 
that  they  had  the  gofpel  preached  to  them,  while  they  were 
alive,  that  fo  they  might  mortify  all  their  finful  lulls  and 
corrupt  afFcdions,  and  live  new  lives,  according  to  the  di- 
reifiion  and  command  of  God  in  his  holy  word.  Learn 
hence.  That  the  condition  of  men  now  living,  and  of  thofe 
that  lived  heretofore  in  all  ages,  is  one  and  the  fame,  having 
the  fame  gofpel,  for  fubflance,  preached  to  them,  and  ac- 
cordingly, the  fame  duties  ot  mortification  and  holincfs 
required  of  them. 

7  But  the  end  of  all  things  is  at  hand:  be  ye 
therefore  fober  and  watch  unto  prayer. 

Thcfc  words  are  brought  by  our  apKiftle  as  a  frefli  argu- 
ment to  pcrfuade  Chrillian  Jews  to  the  practice  of  fincere 
holincfs;  the  end  af  all  things,  that  is,  of  the  Jewiih  ftate 
and  polity,  theircity,  their  temple,  and  worfhip,  is  at  hand\ 
the  fatal  deftru6lion  of  Jerufalem  is  now  very  near,  there- 
fore be  ye  lubcr  and  temperate  in  all  things  ;  watch,  that 
the  day  of  viiiiation  overtake  you  not  luiawares,  and  prav 
for  the  averting  ot  God's  wrath,  and  that  ye  he  not  ovc-r- 
whtlmcd  in  it.  .  icir/;  hence,  That  lobrieiy,  watchfulntfs, 
and  prayer,  arc  very  rcquifite  and  needful  qualificaiicns  to 
prepare  and  fit  pcifons  for  every  coining  and  appcarai;ce  of 


Chrift  to  judgment,  be  it  his  particular  coming  to  fome,  rr 
his  univerfal  coming  to  all  at  the  end  of  the  world. 

8  And  above  all  things  have  fer\-ent  charity 
among  yourfeh  cs  :  for  charity  fhall  cover  the  mul- 
titude of  fins. 

The  'next  grace  and  virtue  exhorted  to,  is  that  of  cha- 
rity, r.r  mutual  love  amrngft  themfclves  :  and  obfcrvc  with 
what  fpecial  care  nnd  panicnlar  regard  it  is  rcccmmtndctl 
to  us,  uin-e  ail  things  ;  am!  iiaic  alfi^,  tlie  intenfe  degree  of 
it,  it  mufl  not  barely  bechaiity,  hut  fen-int  eharity;  ahre 
all  flings  haxt  ferxei.t  churi.'y.  Leant,  That  we  ought 
to  take  care,  above  all  things,  that  i-v.t  love  to  one  mother 
he  lincere  and  fervtnt,  ^"l--  But  how  may  it  be  known 
to  be  fuch  ;  ./»/.  If  it  be  adivc  and  operative  ;  if  v.c  love 
not  in  word  or  in  tongue,  but  indeetl  and  in  truth,  if  it  be 
not  wcukeiicd  by  time,  if  it  he  not  hindered  bv  rcmotencfs 
cf  place,  if  it  be  a  fympathiiing  and  companionate  love,  a 
forbearing  and  forgixing  love,  then  \\3\c  we  fenrnt  ihariir 
eiii::iig  itfjelves.  Obferve  next.  The  argument  or  reafon  to 
in  force  tha  diny,/sf  .-hatity  f^a"  ever  the  muiritude  'J  fim. 
Tliis  may  be  underftofxl  two  ways :  (i.)  \\'i;h  iefp*ct  to 
ourfelvcs.  Charity,  or  true  love  to  cur  brother,  will  caulc 
us  not  itriclly  to  i.'.ke  notice  of,  but  filcntly  to  ovcriotk 
and  pafs  by  the  faults  and  failings  of  others  towards  and 
againil  ourfelvcs.  (2.}  It  wiii  ci  ver  the  f:n>i  of  others 
from  the  eye  of  the  world,  and  keep  us  from  blazii-.j;  abroad 
the  infirmities  of  others,  to  their  prejudice  and  difgrace  ; 
it  is  both  unwarrantable  and  unfafc  to  coxcr  the  (ins  f>f 
others,  cither  by  (lattery  or  fallthcod  ;  but  to  cover  a  fi* 
by  charity,  to  conceal  it  from  public  notice,  i^  a  great  piece 
of  cliriftian  duty,  unlcfs  when  the  concealing  of  it  will  do 
apparent  mifchief :  L<ive  looks  upon  great  wiongs  as  fmail, 
and  fmall  wrongs  as  none  at  all  ;  he  ir.uft  have  no  fticnds 
that  will  have  a  friend  wi;h  no  faults. 

9  Ufe  hofpital ity  one  to  another  ivithout  grudging. 

As  a  principal  a(fl,  and  eminent  exercife  of  charity,  the 
apoflle  advifes  to  uje  hifpitalitx  to  their  p<xir  breihrtn,  u-ith- 
out  grudging  or  murmaring  at  the  charge;  hofpitality  is  a 
necelfary,  a  commendable,  and  a  commanded  duty  ;  St. 
Paid  requires,  Rom.  xii.  13.  ti'.t:  u-c  be  given  ta  h^Jpitality. 
Ohjerve  far:her.  The  apoftic  doth  iiot  barely  fay,  ufe  h^Jpi. 
tiility,  bur,  ule  it  cne  to  another  ;  it  is  a  mutHal  duty  ; 
whence  it  appear?,  that  though  hofpitalitv  towards  liie  poor 
be  a  commanded  duty,  yet  nofpiislity  anmng  the  rich  is 
no  fin,  but  a  duty  likewife  to  gi\e  reciprocal  entertainments  ; 
and  though  our  Saviour  fays,  Luke  xiv.  12.  If  ten  thsu 
tnakefl  a  dinner,  or  a  (upper,  call  ml  thy  friends  and  rich 
neignhiurs  ;  the  prohibition  is  not  abfoluie  ;  he  doth  not 
forbid  the  inviting  of  the  rich,  bu:  chargeth  us  not  to  forget 
the  p<x)r  ;  wc  niiy  treat  both,  if  we  have  enouglt  for  both  ; 
but  if  not,  what  we  have  to  fpjre  mull  be  for  iherh  that 
ha\e  nothing,  not  for  them  that  have  eniiugh  already,  for 
wc  mull  prefer  works  of  pioi:s  chariiv,  hct(>re  acls  of  civil 
Coiirtefy  :  UJe  hifpitality  cne  t3  anzthcr  uitrzitt grudging. 

10  As  every  man  hath  received  the  gift,  amfo 
miniftcr  the  fame  one  to  another,  as  ^ood  ftewards 
of  the  manifold  grace  of  God. 

His 


Chap.  iv. 


I.     St.     peter. 


lOoJ 


His  next  exhortation  is.  Tint  they  endtavour  nglitlrto 

employ,  and  wilelv  to  improve,  the.r  fpirituil  gitts,  (as  well 

as  their  te.nporal,  nieniioncd  in  the  foregoing  veile)  which 

ihey  had  received  tVr  the  g.wdand  benehioJothers.in  their 

refpeaive  places  in  the  church,  looking  upon  themfeives 

no:  as  proprietors,  but  as  ftewards  of  the  variojs  gifts  be- 

(lowed  upon  them  hv  th=  free  favour  of  God,  andot  wh'ch 

theynv.il  give  an  impartial  account.  Uam  hence,  I.  1  hit 

icveral  men  have  their  fe.era!  gifti,  a.  it  pleale:n:hs  gi.t- 

aivine  Spirit  to  give  unto  them  ;  ^s every  >KJ>ikas  recttviU 

ibfPift      2.  rhJt  glis  are  given  tor  ths  bcnedt  of  ethers, 

we  are  In  minithr  on:  to  ar.-.tkir,    that  i;,  to   improve  our 

Cifts  to  the  mutual  edification  of  each  other.   3.  That  luch 

a.  lo<,kupon  iheinfelves  as  lte-^>Jirdi  of  the  ir.anifiU  gifts  0/ 

Grl    will  wifelv  improve  them  for  his  glory,  and  the  good 

of  others,  the  great  ends  for  which  he  has  conferred  them. 

1 1  If  anv  man  fpeak,  kt  him /peak  as  the  oracles 

of  God  :   if  anv  man  ininifler,   Id  him  do  :'.  as  of  the 

ability  which  God  giveth  :   that  God  in  all   things 

niav  be  slorified  through  Jefus  ChnR  :  to  u-hom  be 

praifc  and  dominion  for  ever  and  ever.     Amen. 

lfa»y  vtan  fp'oks.  that  is,  i.  As  a  public  minifter,  or 
father,  let  him  fpeak  as  he  is  inftrufted  from  the  orschs 
ot  Got!.  Or,  2.  If  he  foeak^  as  a  private  chnftun,  let  his 
riifcourf?  be  grave  and  ferious,  for  mutual  edification,  efpe- 
cial'.y  when  ye  fpeak  of  dlv.ne  things  ;  fpeech  h  a  noble 
and  udvanta.reous  benefit  to  man,  by  which  he  excels  the 
whole  creation  ;  o-.ir  tongue  is  our  g!ory,the  inftrument  or 
our  Creator's  praife.;  and  there  is  no  fubjecl  fofublime  and 
horourable  for  the  tongue  of  m:n  to  be  employed  about, 
as  the  word  ix^A  oracles  of  God,  but  then  we  muft  never 
meniion  them  but  with  reverence  :  Woe  be  to  thofe  men 
that  bring  forth  fcriprure  in  their  dilcourfe,  as  the  Fhililtines 
brought  torth  Somfon,  only  to  make  them  Iport,  rendering 
It  the  theme  of  their  giddy  mirth  and  prophane  drollery  ; 
bjt  tlufe  men  ere  long  will  fiid  Almighty  God  in  earneft 
thou.'h  ihpv  beinjeft  ;  fuch  men  forget  this  injunction  of 
the  apoRle-'s,  //  ar.y  man  fpeak,  Ut  hlmfpeak  aith:  oracles  of 

G-l, //  aiy  man  min-J-er,  that  is.  To  fupply  thenecel- 

lities  of  others^  either  as  a  deacon,  whofe  office  it  then  was 
to  tske  care  of  the  poor,  or  ai  a  private  chriftian,  by  chari- 
table contribution,  let  him  perform  that  duty  readily  and 
cheerfully.  acccrJir.g  to  the  ability 'ji  hi  ch  God  hath  giv.'nhn,. 
Where  ■br'-rve.  That  he  that  with  his  wealth  miniaereth 
lotheneceirtriesofo.-hers,  if  he  doth  it  not  according  to 
the  abilitv  VvhichGcd  has  given  him,  his  charity  is  np  ac- 
cep:able  charity  in  God's  account  ;  notaccepiabls  to  God, 
betaufe  no:  propor-.ionable  to  what  hehas  received  from 
God  ;  the  reafon  of  this  ini.ii.a-  m  is  added  m  the  next 
word's,— //•.I/  Gfd  i".  all  things  m.3j'  beghrifitdthrughjcfus 
Chrifi  :— in  w  hofeftrengih  thefe  gifts  are  rightly  employed, 
.-.nd  by  whof-  merits  and  interceirion,  our  intention  to  glo- 
rifv  God  bv  fheia  is  accepted.— To  -ahim,  that  u,  to  which 
Teios,  as  to  Gcd  bkfTed  forevermore,  be  all  honour  and 
"dominion  ev3r!a0iir.gly  afcribtd.     j^mcr.. 

1 2  5  Beloved,  think  it  not  ftrange    concerning 
the  fierv  trial  which  is  to  try  you,  as  though  fome 


ftrangc  thing  happened  unto  you  :  13  But  rejoice 
inafmuch  as  ye  are  partakers  of  Chrift's  fuffcrmgs  ; 
that  Nvhen  his  glory  (hall  be  revealed,  ye  may  be 
glad  alfowith  exceeding  joy. 

Cbfcr-je  here,  i.  The  metaphor  which  the  apoftlc  ufesto 
fet  forth  the  chriftisn's  slJIiftions  and  perfecutions  by  ;  he 
calls  tliem/rr>'  trials  ;  burnings,  becauf;  very  painful  and 
af?.:c':ive,  very  grievous  and  burdenfome  tolenie,  and  alio 
be'caule  men  are  tried  by  ihem  as  metiU  ar^by  fife.  :.  The 
warning,  given  by  the  apoflle  to  all    chriiiians,  not  to  think 
ftrange  coacernii'ig  thefe  pery  trials  ;  that  is,  not  to  look 
upon^ihem  as  unufual  things,  but  toexpeartiem,  and  pre- 
pare for  them  ;   fcr  unexpectecJ  trials  fall  upon  the  foul  iu 
their  full  weight.aiidrudJei.ly  overthrow  it ;  wjjatwe  fear, 
for  that  we  prepare  ;  but  when  trials  come,  and  we  r.ever 
looked  ;nd  prepared  for  them,  they  ftrike  us  Jg^c  heart, 
becaufe  not  armed  to  receive  the  blow.     3:  The  gracious 
end  that  God  has  in  the  afilx'tions  and  perlecutions  which 
fall  upon  his  people,   they  ere  tj  try  them,    not  to  confume 
them  ;  to  try  their  graces,  and  deftroy  their  corruptions,  to 
give  them  opportunity  to  make  proof  of  the  truth  of  their 
faith,  finceritv,  and  conftancy.     4.  Thehgh  honour  which 
God  puts  upon  his  fufFering  faints  and  lervants  ;  they  are 
faid  ii.'bt partakers  of  Chrijt'sfufcrir.gs.hec^^^^  they  fufFer 
for  him,  and  he  fuffers  with  them,  ar;d  in  them  ;  and  alfo 
becaufe  he  futfered  the  fame  things  before  them,  and  mjch 
worfe  things  for  them.     Laftly,  The  duty  which  God  ex- 
pects and  requires  from  them  who  fufter  thele  fiery  perle- 
cutions for  the  fake  of  his  Son,  and  that  is  to  rfjzLf,   anj 
be  excetding  glad.     From  the  wh.le  Uarn,  1 .  That  no  af- 
flictions or  perlecutions  (hould  feem  new  or  ftrange  things 
tolincere   chriifians.      2.   That  the  end  and  ufe  of  all  at- 
fiiilions  is  the    trial  and   imprcAement  of  the   chriilian  3 
srace^.     -.  That  believers  in  fuffering  afflictions  and  per- 
lecations  are  partakers  of  Chritt's  fufFerings  ;  he  futFers  in 
them,  and  they  are  made  conformable  to  hirn^by  them.   4. 
That'll  is  the  v-riil  of  God,  that   fuch   as  fuaer   for    him, 
niould  not  only  be  meek  and   patient,  but  be  joyous  and 
cheerful.      5.   That  at  the  great  dsy  when  Chrift's  glory 
fhallbe  revealed,  then efpecially  will  thefufiering  faintsrf- 
j'Ace,  andbeglad-jiith  exceeding  jiy,  when  they  Ihall  fee  their 
dear  Redeemer  coming  in  the  clouds,  with  an  human  body, 
fnining  brighter  than  ten  thoufaudfons  ;  a  body  which  ftill 
retains  the  marks  of  his  fiifferings,  and    the    tokens  of  his 
love.     O  jr.yfal  day  ef  Chrift's  appearing,  when  this  royal 
Bri.legroom  Ihall  take  his  folFering  fpoufe  the  church  'oy  the 
hand.^and  prefent  her  to  his  Father,  own   his  in  the  pre- 
fence'of  men  and  angels,    beftow   a  kingdom   upon    them 
that  they  may  be  witn  him  where  he  is,  eternally  to  behold 
his  glorj',  to  feed  upon  an  happinefs  as  large  as  their  capa- 
cities, and  as  lafling  as  their  beings  ;  fuck  honour,  have  all 
his  fuffering  laintr,  and  therefore  ought  greatly  to  rej-Ace 
inafmuch  ai  they  are  made  partakers  c/  Cbrift's  fufcnngs, 
that  nuhen  his  glory /hall  be  revealed,  kc. 

14  If  ye  be  reproached  for  the  name  of  Chrift, 
happv  are  ye  :  for  the  fpint  of  glory  and  cf  God 
reRcth  upon  you.     On  their  part  he  is  evU  ipoken 

cf,  but  on  vour  part  he  is  glorified. 

Another 


10J4. 


I.     St.     peter. 


ry.n  5  m  luire..n>;s  ,.  d  r.proadu-s   for  Chrilf.   tAen  <ro,M 
the  I  appmeh  ot  thofe  that  ,re  lo  rri^roachcJ,  If  ye  be  rC 

rh.    the  reproaches  whici,  the  r...,u.  fuffcr  for  the  f.,keof 
l^hn    .  are  reckoned  perlccu.ions,  indyetat  the  Came  ti.ne 

for  the    lake  of   Chnft,  .-.re  to   be  elleemrd    thus  happy, 
namely    bccaufc.  the  Sfirh  cfgk.y  and  ^fCodrcfJeth  Vpln 
them:   that  IS,   the   glorious  Spirit  of  God,   ^.hich  is  bf.th 
the  mr,n  and  evidence  ,f  your  happi.Kfs,  who  is  glorious 
in  hn.le if,   and  alfo  a  glory  to  you,   upon  whom  he  refis. 
and  n,  whom  he  d.vells.      Two  thin-s  are   implied  bv  li.e 
Spirit  s  rcfhn£  upon  a  rtproached  chrifiian  :   (i  )  Cwpl;- 
cc-ncy,   'hacKe.is  vveil-pleared  where  be  is  ;   mendonotre'fl 
where  .hqrdi/not  like.     (2.)  P.rma»ency,  he  abides  where 
he  lells  and  dwells  there  with  deliirht.      Some    t:.ke  the 
exprclJion  to  be  an  allulion  to  No.,h's  dove,   that  hovered 
about,  but  could  no:  reft  till  returned  to  the  ark.      Thus 
theSp.ntofGod,  called  here  z  Sp,nt  of  ghry,  from   its 
cltccls  and  fruits,   namely,   fi  om  his  cheering,   lealinc,  and 
reviving  influences,  which  make  chriftians  glory  in  rribu- 
3t.i  as  ;   ihis  Spirit  flies  from  place  to  place,   and  from  per- 
lon  to  perfon,  hither  and  thither,  but  rcfts  upon,   and  t;ikes 
up  bis  reddence  and   abode  with  fuch  chriftians   as  uifftT 
for    the  name   of  Clirift  :    Jfye  he  reproached,    Sec.      It 
follovvs  :   On  their  part  he  is  evil/poken  of   but  o,t  your  part 
he  isyhnficd  ;  that  is,  by  their  reproaches  caft  upon  you, 
they  blafpheme  the  Holy  Spirit,  as  the  word  fignifies  ;  but 
he  IS  eminently  glorified  by  your  patience  and  conftancy  of 
ii.;nd  under  all  your  prelTures,   which  ftiews  the  power  of 
the  bpirit  refting  upon  you,   and  mighnly  working  in  you. 
Learn  hence,   That  in  thofe  reproaches  which  good  men 
lylFer  for  the  fake  of  Chrift,   the  Spirit  of  Go<l  in  afpecial 
manner  is  blafphemcd  on  the  one  fide,  and  glorified  on  the 
other.     O  (Inner  !  know,    ihat  all  reproaches  which  thou 
talteft  upon  religion  and  religious  perlbns,  as  fucb,  reach 
the  Holy  Spirit  thr,t  refts  upon  them,   and  rtlides  in  iheni 
as  his  temples :   But,  O  chriftian,  remember  thou,  that  by 
thy  pitienceand  conftancy  under  fufterings,  thouglorifieft 
the    Holy. Spirit  eminently,  abundantly  fliewing,  that  by 
Ins  help,  afflictions  are  not  only  tolerable,  but  joyous. 

15  But  let  none  of  you  fu(Fcras  a  murderer,  or 
ah  a  thief,  ox  as,  an  evil-doer,  or  as  a  bufy-body  in 
other  men's  matters.  iQ>  Yet  \i anyman  fujfer  7\s  :i 
Chriftian,  let  him  not  be  afhamed  ;  but  let  him 
glorify  God  on  this  behalf. 

^  Olftrve  here,  i.  What  it  is  tliat  the  apnftle  calls  upon 
tlic.-n  to  avoid  and  Ihun  ;  it  is  (in,  not  fuftering  :  Evil, 
doing  in  general,  murder  and  theft  in  particular,  (Ins  that 
vere  then  very  much  pradifed  among  the  Jews ;  let  none 
nfynii  fujfer  as  a  murderer,  nr  a  thiif,  or  as  an  tvil-docr  ; 
by  lufltring  as  evil  doers,  we  lofe  the  comfort  and  reward 
«>i'  iill  inr  (■ui'Uring.s.  2.  What  fuiferings  he  bids  them 
not  be  .lilumedof,  but  glory  in,  namely,  w  hen  th«y  fulFer 
aschriftians,  and  purely  as  fuci).  fU,«Jt.  But  what  is  it  to 
lull;  c  as  a  chriftian  ?    ^Jnf.   i.   When  wc  fuiier  for  agood 


Cn.\p. 


IV. 


caufe.  a.  From  a  chriftian  principle.  3.  In  a  chriftian 
m.inncr,  withmeekiu fs  paiieii.  r.  and  felf  den.*!.  Quef/, 
What  is  it  to  gloiify  Cod  en  yelialt  of  our  fip(?rrings  > 
^nf.  Aftliaion-.  and  iufFi-riiiji?,  i  onlidered  barely  inih.m- 
fflves,  .ire  far  from  bt  ing  gknous  ;  biu  roniidcr  then,  in 
their  caule,  a.  fuflVringUorriglirt  oHfnef!- Lk. ,  audio  they 
aieglorious;  and  Go.l  honours  :,  giciilv,  vi  htn  lu-  rails 
us  forth  to  (ulfer,  and  furniflie*  .-s  with  courage  and  relo- 
lution  for  fufferings,  and  it  Isinr  duty  to  g'veglo.y  to 
hiin  who  enables  us  thus  to  dc 

17  For  the  time  Ls  cane  tl  at  judgment  mud  begin 
at  the  houfc  of  God  :  and  if  it  {'uMbrp^ln  at  us.  what 
fliall  tlie  end  beoi  them  thut  obey  not  the  gofncl  of 
God  .'' 

Clfervehere,    1.   The  apoftic  does  not  fay,    If  jiTdyintn 
begin  at  ilie  temple  of   idoU,  but,   Jf  ii  he^<i„   at  the  houfe 
of  Cnd  :  Godwin  r.ot  ("pare    his  ow  n  hiufe  nor  his  own 
houfhold  ;  he  will  iu>t  (pre  hit  thildrcn  or  fervants  when 
il-.ey  111),  he  is  no  cockering  Father  to  indulge  his  children 
to  their  luin.   Nay,   ilfaie,   1.  Judgment /f/;  begins  at 
the  houfe  of  God  ;  God  will  not  bear  lolof.g  with  his  own 
people  (inning  as  with   ftrai-gers  :   they   (hall  be  corrf  cltd 
yoo«frand/cnr  than  others;  the  Lord  will  (iift  punidi  (hem 
who  have  been  forgetfulofhim,   and  trifled  w  nh  him,  who 
have  been  fori>ial  in  (heir  prcltflion,  and  vain  in  ihf  ir  con- 
verfation.      3.    Thar  when   we  fee  with  forrow  Cod  con- 
tending  wiih  his  own  people    for  their  (lus.w  e   maywiih 
aftonKhiiient  expect  what  will  be  the  end  of  them  (hatobey 
not  the  Gclpel  ;   when  Gcd  brings  fuch  troubles  i-pcn  his 
own  houle,  what  troubles  may  they  expect  f  t .  m  Cod,  who 
are  but  a  den  cf  thieves,  and  a  cage  of  unclean  birds  ?     O 
what  appearances  ihall  they  have  of  (jod  i     And  hoiv  ftiall 
they  sppcar  before  God  !    Olfervc\\\tn,   What  little  caufe 
wicked  men  have  to  rejoice  at  the  church's fuft'erings,  whe.i 
It  preiages  a  far  more  heavy  judgment  coming  upon  them- 
felves  ;   ior  if  jii/igment  begin  at  the  houfe  of  Cod,   &c. 

18  And  if  the  righteous  fcarccly  be  faved,   where 
fliall  the  ungodly  and  finncrappear  ? 

As  if  he  had  laid,  "   When  the  day  of  villtation  comes, 
which  is  verily  a:  hand,  and  God  (hall  begin  to  punilh  the 
Jews,  his  own  people,  called   his  hotfc  in  the  foregoing 
verle  ;  if  then  the  righteous  among  them  efcape  the  ccin- 
nioa  calamity    with  great  difficulty,  and  are    fcarcely  pre- 
ierved,   how  (hall  the  ungodly  and  tinners  think  to  efcape 
unpunilhed   in  the  day  of  Jerufalcm's  calamity  ;    that    <lay 
of  vengeance,  when  Chrift  (hall  come  to  plead  with  them'? 
If  then  the  righteous  be  fcarcely  faved,  that  is,   with  greuc 
difficulty  preferved  from  that  delolating  calamity,  that  lieiy 
trial  Ipc-ken  of,   ver.  12.  'iuLcref.all  tte  ungodly  and  Jinr.er 
appear  ?  And  how  (hail  they  hope  to  efcape  in  fafety  from 
that  dreadful  judgment  now  ready  to  come  on  the  Jewidi 
nation.''   There    have  been  thole   that    have  made  ul'e   of 
this  text  to  (hew  the  difdculiy  of  eiernal  falvation  ;   and  that 
thcbeft  and  lu  licft  of  faint.s,  even  thole  that  are  moft  emi- 
nent in  grace,  arc  very  dKlicuIily  faved  ;   which  though  a 
truth  in  itfclf,  yet  isfcarcelydeducible  from  thii  text,  whicli 
certainly  (peaks  of  t^nipcr:.!  piilervaticn. 

1 9  Wherefore 


Chap.  v. 


I.    St.     pete  R. 


10/ 


16  Wherefore  let  them  that  fufFcr  accorlingto 
the  will  of  God,  commie  the  keeping  of  their  louls^o 
liim  in  well-doing,  as  unto  a  faithful  Creator. 

Oh/nrue  here,  i.  A  caurionary  direcliongiven,  that  in  all 
ourfuTerings,  we  take  care  that  we /uff^r  accarJing  to  the 
wilt  cf  Gid  :  that  is  for  what  is  accoidinji  to  Goil's  will, 
cither  to  be  helieved  or  praaifed  by  us,  for  aflerting  and 
maintaining  the  purity  of  the  chriftia.i  dtxTtrine  and  wor- 
fliip  ;  and  when  our  patience  under  fuch  fufFerings  is  as  ex- 
tenfive  and  intenfiveas  God  requires,  when  our  patience  is 
as  lir^^e  and  as  lifting  as  our  troubles,  then  may  we  be  laid 
tn  Cuffer  ucc.r cling  to  the  -jjH  nf  Cod  2.  The  fpecial  pri- 
vilege allowed  to  ^nchruff^rersaslujf'-raccord-ngtothevydl 
ofCnd,  thev  miy  ommit  the  kjtp'ing  of  th.-ir  fouls  to  Cod  in 
w.'ll-doiiig,  a<  unto  a  f-iithful  Cr,-ator,  L^arn  hence.  That 
when  men  futfer  really  and  truly  for  well-doing,  they  may 
with  confidence  and  great  afliiraoceconiinit  their  lives,  and 
all  that  is  dear  unto  them,  to  the  Ipecialcare  of  the  divine 
j)rovidence  ;  eiiher  God  will  keep  us  from,  or  fupport  us 
under,  trials,  when  we  thus  commit  ourfelves  to  him. 

C  H  A  P.     V. 

St.  Peter  chfes  his  epijlle  with  an  exhortation  to  theffiritual 
guides  and  governors  of  the  church,  to  difcharge  their 
d'.dies  fait! fully,  in  feeding  and  ruling  of  the  flock  of 
God  committed  to  them. 

THE  elders  which  are  among  you  I  exhort,  who 
am  alfo  an  elder,  and  a  witnefs  of  the  fuffer- 
ings  of  Chrid,  and  alio  a  partaker  of  the  glory 
that  fhall  be  revealed  : 

Clf  rve  here,  i.  The  perfons  exhorted;  The  eUers  that 
are  amng  you,  the  guides  and  governors  of  the  chirch  ; 
eMcrs  by  aire  and  office,  who  «'eic  borh  to  rule  well,  and 
alfo  to  labour  in  the  word  and  doctrine  ;  and  for  doing  both 
fifitiii'ully,  were  to  be  accotnieJ  wirthy  of  douhle  honjw.  2. 
The  pcrfon  exhorting,  Jexhort,  -who  a>n  alfo  an.  elder .  fl!a>  It, 
he  lays,  '•  Not  !,  who  aiu  the  univerCal  head  of  the  church, 
Ch'ill'v  vicar  ipon  eartli  ;  but  I,  w!v,)  am  ekls-r  by  age,  and 
by  ,i,-)o(Hefl:  p.  ^\ho  ha<e  been  long  :he  niinilter  of  the  cir- 
cuMicifion  ;  I  exhort,  bei Vf  ch,  and  intreai  yon  as  my  bre- 
thren, tellou-libourcrs  in  our  Lord'-  vioeyard.''  j.  The 
Jumble  fftmiony  which  St.  Pt  ter  give;  ofhimftlf;  he 
iloth  not  lay,  "  I  comnund,  whoarnrhe  chief  of  the  apof- 
tle-s,  wiih  wholi?  ronfeifion  of  faith  Chrift  wa^  io  well 
pleafed.  that  he  f.iid.  'Tfcu  -trt  Peti-r,  and  upon  this  ro-k  will 
]  built  my  church  ;"  hut,  "  I  exhort,  zv'-o  <'t>J  a  witnejs  c/ 
the  fiiff^f rings  of  ('.hr:Jr ,  in  eye  wttncfs  of  what  our  dear 
Lord  andMilUr  fuffered  in  the  faiilifuldifcllarge  of  his  of- 
fice, both  in  his  life,  and  at  oi^  death  :  And  elj'o  a  partaker 
cf  the gl'.ry  that fhiill he  revealed,  I  was  alfo  an  eye-vvitnefs 
of  Chrilt's  glory  in  his  tranvfigiiration  here  on  earth,  and 
hope  10  be  part.ker  of  that  gl'ry  which  (liall  hereafter  be 
revealed  in  heaven.'*  Learn  hence,  That  fiich  exhortaiinns 
to  da:y  .ire  likely  to  he  nicll  cffcdual  and  rucctfbJul,  whch 
arr  propounded  in  the  liuinbleft  ni.ii.iier.  St  Peter  was 
placed  in  an  high  degree  above  thefe  elders,  being  an  apof- 


ilc,  .1  chief  apoftle  ;  vet  he  Jjives  himfelf  no  fuch  title,  but 
fays,  The  elders  I  exh'jrt,  -who  am  al/o  an  elder  ;  not  an 
apoftle,  much  lefs  the  head  and  chief  of  the  apoftles. 

2  Feed  the  flock  of  God  which  is  among  you, 
taking  the  overfight  thereof,  not  by  conftraint,  but 
willingly;  not  for  filthy  lucre,  but  of  a  ready  mind  ; 
3  Neither  as  being  lords  over  God's  heritage,  but 
being  enfamples  to  the  flock, 

Ohferve  here,  i.  The  title  given  to  the  church,  it  is  the 
flock  of  God  :  Denominations  are  given  in  (cripture  to  per- 
fons and  things  proper  to  the  ftate  of  things  and  perfons  : 
Thu.  here  the  church  is  called  3i  flock,  and  fon)etitne^  a  little 
flock,  in  oppofition  to  the'  herds  and  huge  droves  of  the 
men  of  the  world  :  yet  the  flock  confiftsnot  of  a  fewabfo- 
lutely,   but  comparatively  only  ;  a  flock  contains  a  multi- 
tude.  Again,  As  the  church  if  called  a  flock  for  the  num- 
ber, fo  for  their  order  ;  a  flock  is  under  infpccirion  and  go- 
vernment continually  ;  Chrift  Jefus  is  the  great  Overfeerof 
this  flock:  And  farther,  it  is  a  flock  in  refpect  of  the  unity 
and  love  that  is  amongft  them  ;  though  the  church  be  fcat- 
tered  over  the  world,  yet  there  is  an  holy  combination,  and 
fweet  comninnion  of  the  members  amongft  themfelves.  2. 
The  duty  exhorted  to.  and  that  is  double,  to  feed  the  flock, 
and  to  be  an  example  unto  the  flock.  Feed  the  flock,  taking 
the  overfight  of  it  ;  feed  it  with  v,  holefome  doctrine, .guide 
and  govern  it  by  ftridt  difcipline,-  overlooking  it  continu- 
ally, and  svatch  over  it  with  unwearied  diligence  ;  and  that 
you  m.iy  do  fo,  be  perpetually  refident,  feed  the  flock  that 
is  alHong  you^      How  can  the  flock  be  duly  watched  over, 
when  the  fhepherd  lives  feveral  miles  from  the  fold,  and  is 
folio  wing  his  plea  fure,  when  he  fliouldbe  feeding  hi.slheep? 
Feed  ths  flock  among  you.      3.   The  manner  direfted  to, 
how,  and  at'ter  which,  the  thepherds  fhouldleed  and  watch 
over  their  flocks,  (^i.j  iXot  by  conjiraint,  but  willingly  ;  that 
is,  not*'as  a  burden,  but  a  pleafure,  v.'ith  a  free  and  ready 
mind  ;    what  men  do,   out  of  coiiipulfion,   from  bafe  fear, 
they  do  with  no    fatisfaiSion  either    to'  God  or  man.   (2.) 
Not  fur  filthy  lucre  ;  to  feed  the  flock  purely  for  the  fake  of 
the  fleece,  and  to  take  a  living  only  to  get  a  livino,  is  an 
horrid  impiety  :   to  be  diiven  into  the  niinifterial  office  by 
neceflitv  is  bad,  but  to  be  drawn  liy  covetoufnefs  is  much 
worlV.  (;  j  ;Vo/  as  being  lor di  mer  God's  heritage.   Where 
note.  The  title  given  to  thechurch,they  are  God's  heritage, 
his  people,  not  our  own,  hii  lot  and  portion  ;  he  having  a 
Ipecial  and  peculiar  right  unto  them,  and  property  in  them; 
therefore  they  are  not  to  be  lorded  over,  not  to  treated  w  ith 
infolence  and  imperioiifnefs,  ruling  thrni  by  the  pAord,  and 
outvAaid  force,  which  has  made  many  hypncrites,  but  not 
one  convert.   Lallly,   He  requires  that  they  be  enfumplcs 
to  the  flock  ;  that  is    in  their  daily  conver lation.     Nov*-, 
Low  can  they  he  exaii.ples  to  them,  if  they  live  not  amongft 
them?     Ihcy  mult  be  examples  of  fuch  in.  rknefs  and  hu- 
mility, of  fuch  patience  and  charity,  of  fuch  mortification 
and  felf-denial,  as  becomes  perfons  of  iheir  holy  ch.irafler 
and  profe(Tion  ;    and  be  patterns  of  :hore  virtues  amongft 
their  pic  pie  in  converlation  which  they  rfcciaimend  to  them 
from  the  pulpit.    Thi-  duty  of  miniftei  i;:l  extniplr.rinefs  in 
converlation  is  bound  upon  us  by  innumerable  aronment.s 


lojG 


I.     St.     pete  R. 


Chap.  v. 


tak.'ii  finm  ibccommanil  of  Chrift,  from  the  Rlory  of  Gotl, 
from  the  precioufnefs  of  the  foul,  from  the  dignity  of  onr 
•:llicc,  from  the  fuccefs  of  our  miniilry,  which  depends 
more  upon  our  praiflice  than  upon  our  preaching  ;  from 
our  ow  n  interert,  wiih  rcfpccT-  to  our  prefent  romtort  and 
fiHure  happinefs ;  from  the  inHucnce  it  has  upon  our  peo- 
ple, an  encouraging  and  confiru)ing  influence. 

4  And  when  the  chief  Shepherd  ihall  appear,  yc 
fliall  receive  a  crown  of  glory  that  fadeth  not  mva}'. 

As  if  our  apoflle  had  faid,  "  it  is  polTible  you  may  niifs 
of  your  reward  here  from  the  hands  of  men,  but  when 
Chrip,  thejrrcat  and  good  Shcplicrd,  fliall  appear,  when  the 
owner,  rultr,  and  hiver  of  his  church  (liall  come  to  judg- 
ment, you  Ihall  have  fro.n  him  your  full  reward,  a  nevtr- 
fading,  ever-nonriflung  crown  of  glory,  for  faithfully  dif- 
charging  your  duty  to  Cod  and  his  people.''  Leurn  hence, 
1.  Tiiat  jefus  Chrid,  the  chief  Shepherd,  will  at  length 
appear,  -i.  That,  when  he  doth  appear,  he  will  call  the 
under  (liepherds  to  account,  how  they  havedifchargedevery 
part  of  lijeir  miniflerial  office,  as  well  private  infpeclion,  as 
public  preaching.  i.  That  to  all  fuch,  and  to  only  fuel), 
as  have  been  faithful  to  the  intereft  of  Chrilt  and  fouh, 
(hall  the  reward  be  afllgned,  even  a  crown  of  glory  that 
fadethnotaway  :  When  the  chief Shepherdfiall appear, czc. 

5  H  Likewife,  ycyoungcr,  fubmityourfclves'unto 
the  elder,  yea,  alltj/'^ciM  be  fubjeft  one  to  another, — 

Having  laid  down  the  duties  of  paftors  in  the  former 
vcrfs,  he  jj.oints  out  the  duties  of  the  people  in  this,  whom 
he  calls  ^he  ytunger,  either  becaufe  they  were  generally 
younger  in  years  than  their  fpi  ritual  guides,  or  becaufe  they 
ought  to  fliew  that  reverence  and  obedience  to  iliem  which 
is  (uitable  in  young  ones  towards  thcirelders :  Thcfe  young 
ones  he  exhorts  to  fubmit  themfclves  to  the  guidance  of 
their  ciders  and  teachers  :  Liktvjife,  ye  younger. J'uhmit  your- 
felves  ur.to  the  elder  :  Inftruiflion  an  I  juril'didion  belonged 
to.the  elder,  I'ubjecflion  and  obedience  to  the  younger.  A'ote 
liere,  That  the  duties  of  pallor  and  people  are  niu:ual  and 
reciprocal,  not  that  their  du'ies  are  alike,  but  becaufe  there 
jsa  iike  reafon  for  the  performance  of  their  refpedive  duties, 
a  like  engagement  and  obligation  upon  both  ;  the  duty  of 
the  one  is  lubjetlion  ;  of  ilie  other  ininilferial  direction, 
lie  adds,  ysd  ull  ofyiu  In  fuhjrf}  one  to  cnoiber  :  Intimating 
thereby,  that  there  is  a  duty  of  mutual  fubjedion,  which 
all  chriltians  owe  to  one  another  in  love  ;  they  ought  to 
ciMidefcend  to  the  ineanefl  offices  one  towards  another  ;  to 
bear  svith  the  intirmities  of  each  other. 

— .Vnd  be  clothed  with  humility :  for  God  refifteth 
jhe  proud,  and  yiveth  grace  to  the  humble. 

.  The  original  word,  rendered  f/c///;(ffl',  fignifies,  firfl-,  an 
tipper  garment,  a  frock  or  cloak,  put  over  all  the  reft  of 
t)ur  clothes  ;  and  fo  imports,  that  we  Ihould  be  wrapped  up 
all  over  with  this  grace,  that  this  fhinild  be  mofl  vilib'e  in 
our  converfa'tifins,  wordt,  and  .nctior.s,  and  confpicuotis  be- 
yorJ  all  other  virtues.  Secondly,  It  (ignifics  a  belt  which 
oirds  about  oar  gr.rnients,  and  fo  iaiports.  that  we  fiiould 
tie  It  f.ill  unto  us,  and  have  ihofe  confiderations  always 
fixeii  uj)on  our  fpirits,  which  may  keep  us  in   an  humble 


frame  of  foul.  A'o/f  then,  That  humility  U  a  fpccial  orna- 
ment,  a  beautiful  robe,  to  be  put  «.nd;-ily,  which  jommtnds 
us  greatly  both  lo  Cod  and  ninn.  We  are  never  to  ac- 
count ourfc-Kes  dreflVd,  Hntil  we  have  this  livery  of  our 
hiunlile  matter  Chr.ll  Jcfus  put  upon  m  :  L't  ckti'ie/l  wifi 
hurr.Hity.  Ghferve  next.  The  argument  to  enforce  this 
duty  :  for  G:drflfulb  the  pninl,  (ets  himftlf  as  in  battle- 
array  ..gainlt  them,  but  giretb  fnlh  fupplies  of  grace  to 
the  humble;  becaufe  more  grace  i?  promiltd  to  the  liumbk', 
and  the  hinnble  foul  is  mere  fitted,  prepared  ,  and  d:lpoft  d, 
to  receive  farther  mcafures  of  grate  from  Ci  d.  God  fei» 
hiinltlf  agajiirt  proud  men  to  bring  ihimdown,  but  ili« 
humble  lie  doth  cninte n^tnce  ai;d  exalt. 

6  Humble  yourfelves  therefore  under  the  mighty 
hand  of  God,  that  he  may  exalt  you  in  due  time": 

By  the  har.d  of  Cod  undtr'.land  his  judgments,  his  sL 
inighty  power,  which  it  is  our  duty  to  fnlimit  unto,  and  to 
be  humble  under,  in  the  day  of  our  afflii'tion  ;  and  thispro- 
found  lubmiflion,  and  def  p  humiliation  is  the  way  to  glory 
and  exaltation.  He  can  exalt  vs.,  ami  will  do  it  here,  if  it 
be  good  for  us ;  bur  fomctinies  (jod  fees  abafenient  bftter 
for  liispeoi)le  ;  better,  becaufe  fafer,  and  accordingly  tiiey 
fliall  have  it.  Learn  hence,  Thai  the  Itiength  and  power 
of  God  fiiould  oblige  us  very  greatly  to  humble  ourfelvcs 
before  him,  and  fnbjecl  ourfclves  unto  him  :  Huinble  v.nr- 
fives  under  the  mighty  hand  tf  God.  Secondly,  Thai  God 
will  exalt  the  humble  in  due  time,  either  hereor  hereafter  ; 
either  in  time  or  in  eternity,  as  it  (hall  moit  and  belt  con- 
duce  to  his  own  glory  and  their  good. 

7   Cafling  all  your  care  upon  him ;  for  he  careth 
for  )ou. 

Cbferve  here,  i.  Thenatnre  of  the  duty  injoined,  to  caft 
our  care  upon  God  ;  it  is  not  a  providential  and  priidential 
care,  but  an  anxious  and  vexatious  care,  that  the  fi.riptnre 
forbids  ;  and  the  duty  here  requiied  is  this,  that,  after  wc 
have  ufed  all  prudent  care  and  diligence  in  fubfervicncy  to 
the  providence  of  God,  we  flionid  not  be  over  folicitous 
about  the  ifTue  and  event  of  things  ;  which,  when  we  have 
done  all  we  can,  will  be  out  of  our  power.  Catting  our 
care  upon  God  implies,  that  we  fliould  refer  the  ilTue  and 
event  of  things  to  his  wife  providence,  which  is  continually 
watching  over  us,  and  knows  how  to  difpofe  of  all  things 
for  the  heft  advantage  to  us ;  entirely  confiding  in  his  wif- 
domand  goodnefs,  that  he  will  order  all  things  forthebe{t, 
and,  in  that  confidence,  reftingfatiified  with  the  difpofalof 
his  provitlence,  whatever  they  be.  This  istocaft  all  our 
care  upon  Cod.  2.  The  argument  here  made  ufe  of  to 
perfuade  us  to  this  dnfy  :  Cod  cr.reth  for  us.  Thisimplies 
two  things:  (i.)  In  general,  that  the  providence  of 
God  governs  the  world,  and  concsrns  itfelf  in  theaffairsof 
men,  and  difpofeth  of  all  events  that  happen  to  ns  (2.) 
More  piriicularly,  that  thisprovidence  is  more  peculiarly 
concerned  for  good  men,  and  that  he  takes  a  fpecialcare  of 
them,  .ind  of  their  concerns  ,  and  the  care  that  God  takes 
of  them  is  a  fpecial  care,  a  teniler  care,  a  jiromifed  snd  en- 
gaged care,  a  care  mydtricudv  exercifed  ;  he  then  takes 
moll  care  of  them  when  th?v  think  he  takes  leair,  and  the 
men  of  the  world  thinks  ho  takes    none  at  all.     CalV  we 

then 


Chap.  v. 


I.     St.    peter. 


^037 


then  all  our  nrs  upon  him  -^hocareth  for  us  ;  for  anxious 
cire  is  a  painful  evil,  an  unprofitable  evil,  a  finful  evil. 

8  f  Be  fobcr,  bevi^il^nt  :  bccaufe  youradverfary 
the  devil,  as  a  roaring  lion,  walketh  about  I'eeking 
v.'liom  he  may  devour.  9  5  Whom  refill  ftedfaft 
in  the  faith,  kn«)win.r  that  the  lame  afflittions  are 
accomplilhcd  in  your  brethren  that  arc  in  the 
^vorld. 

Cbrtrrvehcre,  i.  A  double  duty  exhorted  to,  fobrirty  and 
vigilancy  :  Be  fjl'cr,  lievigila>!t,he  fober  and  temperate  in 
all  things  :  S<>ber  in  your  enjoyments  ;  fober  in  your  em- 
ployments ;  fober  in  your  recreations.  Be  neither  drunk 
witti  wine,  nor  with  worldly  cares  ;  the  latter  isthe  worfl  of 
the  two.  A  night's  fleep  cures  the  former, but  the  world- 
ling is  drunk  all  the  year  long,  never  fober  night  nor  day. 
And  to  fobrieiv  we  are  exhorted  toaddvigilancy,  a  watch- 
ful c.ire,  and  diligent  circumfpection  over  all  our  thoughts, 
words,  and  aftions,  that  we  may  not  difpleife  God  in  any 
thing.  2.  The  reafon  or  motive  to  inforce  the  duty,  bi- 
caitfc  your  aJverfury  the  devil goeth  abroad,  SiQ,  Where 
note.  How  every  word  contains  a  fpecial  motive  to  chriftian 
w.irchfuliiefs.  He  is  your  adverfary,  who  will  do  you  all 
j)t)flible  milcliief :  He  is  the  devil,  an  accufer,  and  one  that 
fceksall  adi'antages  agiiiiftyou  :  He  is  a  cruel  adverfary,  a 
ir,n,  yea,  a  r',artng  lion,  which  adds  terror  to  his  cruelty  : 
He  is  Axe\\\e(%3dvsr'{iTy, he  gnes  about  fefktng'jjhom  be  may 
devwr  ;  What  foul  he  iniy  devour,  for  that  is  the  bait  he 
gnpes  for.  It  grieves  the  devils,  thofe  apoftate  angels,  to 
find  the  fouls  of  men  appointed  to  fill  up  thofe  vacantplaces 
in  heaven,  which  they  turned  themfelves  out  of.  It  is  a 
dc-fght  to  them  to  plunge  foulsintothefame  condemnation 
and  mifery  with  thcinfL-lves.  3.  The  duty  of  refiilance, 
tirged  upon  nsinordertooirprefervation,  with  the  weapon 
p'lt  in  ourhand  for  that  purpofe  :  Whvnrfftfl  fledfaft  in  the 
fii'-th  .•  that  is,  be  ftedfiftin  the  faiih,  that  you  n)ay  refift 
him;  avid,  by  the  help  of  your  fai;h,  you  flull  overcome 
him.  Learn  hence,  1 .  That  tlie  devil  is  the  reftlefs  adver- 
firy,  and  unwearied  enemy  of  mankind.  2.  That  all  the 
pains  which  Satan  takes,  is  in  order  to  the  deitruiSion  of 
precious  ioul"^.  3.  That  the  way  to  overcome  him  is  by 
refilling  of  him,  not  by  yielding  to  him  :  He  is  a  cowardly 
enemy,  and  a  conquered  enemy  ;  relift  him  and  he  will  run. 
4.  'Ihat  faith  is  the  weapon,  by  which  the  chrillian  is  en- 
abled  to  refill  the  tempter,  and  to  repel  the  force  of  his 
fiery  temptations,  IVh'-ni  re(!ft  Jjedfajiln  the  faith.  Sec.  As 
if  the  apollle  had  fnid,  "  Refiil  Satan's  temptations,  occa- 
fioned  by  your  fuffr rings,  remembering  that  it  is  not  your 
cafe  alone,  but  others  alio  CufTer  with  you,  even  all  that 
will  live  godly  in  Chriit  Jtfus.  Zfrtr« hence.  That  chrif- 
tians  (hould  not  dtlire,  and  cannot  reafonahly  expeiT;  a  bet- 
ter condition  in  the  y.orld,  v\ith  refpecT:  to  freedom  fiom 
fnfferings,  than  the  red  of  their  brethren,  who  have  all  a 
/liire  of  affliction  to  (ulfer,  and  a  meafure  of  hardfliip  to 
endure  as  well  as  ourftlves. 

lo  But  the  God  of  all  grace,  who  hath  called  us 
unto  his  eternal  glory  by  Jefus  Chrift,  after  that  ye 
have  fuffcred  a  while,  make  you  perfeCl,    (labliih, 


ftrengthen,   fettle  jvjw.      11  To  him  ^f  glory  and  do- 
minion for  ever  and  ever.     Amen. 

Our  apoille  concludes  and  dofes  his  cpiftle  with  an  af* 
fetiionate  prayer  for  thefe  afflided  chrillians  anil  lufferinj; 
faints,  befeeciiing  Almighty  God,  who  is  the  author  of  all 
grace,  and  who  hath  called  them  by  his  gofpel  to  the  par- 
ticipation of  that  grace,  which  will  entitle  them  to  eternal 
glnry.that  after  they  havei'ufFered  a  while  in  the  world,  he 
would  perfecl  the  work  of  grace  begun  in  them,  elhblifh, 
ftrengthen,  and  fettle  theni  in  the  truth  of  the  gofpel  ;  and 
to  this  infinitely  gracious  God,  he  defires  glory  and  domi- 
nion fliould  be  forever  afcribed.  Ohferve  here,  i.  l"hac 
God  is  the  God  of  all  grace,  feed,  growth  and  perfection, 
all  from  him,  redraining  grace,  renewing  grace,  i'aniftifying 
grace,  all  from  the  fountain  of  all  grace.  2.  That  ferious 
chrillians  are  called  by  God  to  eternal  glory  and  happinefs, 
they  are  called  to  the  hope  and  expecftation  of  this  glory, 
iip.in  the  .iccount  of  the  promife  of  it  which  God  made  to 
Chrift,  Tit.  i.  1.  and  they  are  brought  into  a  ftate  of  pre- 
paration for  it  :  Goil  hath  by  his  word  and  Spirit  wrought 
them  for  this  fame  thing.  3.  They  are  called  to  eternal 
glory  through  Chrift  Jefus,  he  reveals  it  to  them,  he  pur- 
chafes  it  for  them,  he  works  that  faith  and  repentance  in 
them  which  qualifies  them  for,  and  entitles  them  unto,  this 
heavenly  glory.  4.  That  fome  afflictions  muft  be  expefted 
and  endured  by  all  chriftians,  how  dear  to  God  foeverthey 
sre  or  may  be.  Was  there  any  patriarch, prophet,  apoftle, 
primitive  or  modern  chriftian,  that  did  not  fuller  a  while  ? 
Saints  niuft  fulTer  a  whde  from  the  remains  of  (in,  from  the 
temptations  of  Satan,  from  the  enemies  of  religion,  from 
the  friends  of  religion,  yea,  from  God  himfelf,  their  beft 
friend.  5.  That  after  ferious  chriftians  have  fuffered  a 
while,  they  fliall  enter  into  glory,  their  title  is  lure  by  the 
promife  of  God,  by  the  purchafe  of  Chrift,  by  the  inhabi- 
tation of  the  Spirit.  6.  That  the  perfecting,  ftablilhing, 
ftrengthening  of  the  chriftian  in  grace  and  ccmfori  is  froni 
God,  to  whom  all  glory  and  don)inion  is  and  ought  for 
ever  to  be  afcri  bed. 

1 2  By  Sylvanus,  a  faithful  brother  unto  you,  (as  I 
fuppofe,)  I  have  written  briefly,  exhorting  and  tclli- 
fying,  that  i^  the  true  grace  of  God  wherein  ye  fland. 

Ohferve  here.  That  our  apoftle,  to  encourage  thefe  fuf- 
fering  chrillians  to  a  refolved  perfeverance  in  the  chriftian 
religion,  afTures  them,  that  it  was  undoubtedly  from  God, 
the  unqueftionable  truth  of  God,  and  therefore  neither  fe- 
ducers  on  the  one  hand,  nor  perfecutors  on  the  other, 
ihould  be  able  to  (hake  them,  or  caufe  them  to  fall  from 
iheirown  ftedfaftnels  ;  afirm  belief  of  the  certainty  and  ex- 
cellency of  chriftianity  conduces  much  to  the  eftablifhment 
of  thofe  that  have  newly  embr.-iced  it  ;  if  we  be  once  af- 
fured  that  it  is  the  true  grace  of  God  wherein  we  ftand,  it 
will  caufe  us  to  ftand  ftedi'aft. 

1 3  The  church  that  is  at  Babylon,  elefled  together 
•with  you  faluteth  you  :  andjO  doth  Marcus  my  fon. 
1 4  Greet  ye  one  another  with  a  kifs  of  charity, 
Peace  (^f  with  you  all  that  are  in  Chrifl  Jefus.  Amen. 

At  the  foot  of  his  epiflie  he  fends  theui  falutations  from 
6  S  the 


1058 


ir.   St.   peter. 


Chap.  1. 


the  chriftians  at  Babylon,  who  were  chofcn  out  of  the 
world,  to  partake  in  the  faith  anil  fellowftiip  of  the  gofpt  1. 
Some,  by  Btbylon,  figuratively  underftand  Rome,  but 
others  nnderlland  it  of  Babylon  in  Aflyria,  where  many 
Jews  did  tarry,  and  continue  after  the  expiration  of  the 
fevcniy  years  cap'ivity,  whom  St.  Heter,  being  a  minifter 
of  the  circuincifion,  went  to  vifit,  haying  probably  planted 
a  church  there.  Wherefoever  they  were,  God  had  called 
them  to  the  knowledge  of  his  golpel,  and  they  fend  lalu- 
taiions  to  all  iheirbrethren  and  fellow  members  in  Chrill, 


whcreloerer  dlfperfed,  or  howfoever  diflre.Tfd.  As  alio 
<loth  Mark,  whom  St.  Peter  calls  hisfon,  becaufe  inftruft- 
ed  by  him  in  the  gofpej,  and  begotten  by  him  to  chrif- 
tianity.  Laftly,  He  exhorts  ihem  to  exnrefs  their  fervent 
afTcdion  to  each  other  by  a  kils  of  charity  iifcd  in  the 
primitive  times  as  a  token  of  love  amongit  thriilians  ;  but 
afterwards,  for  juft  reafuns,  laid  pfide  ;  and  fo  wifliing 
peace,  that  is.  all  manner  of  profperify  to  .ill  in  Chrilt 
Jtfus,  that  is,  to  all  profefiing  fai:h  in  Chrill  Jclus,  he 
iliuis  up  his  epiftle. 


THE 


SECOND    EPISTLE    GENERAL 


O    F 


E       T       E       R. 


The  Second  EpiJIle  of  St.  Peter  was  written  hy  him  a  little  he/ore  his  death,  fie  having  received  a  revelation,  prolahly 
of  his  approaching  departure  oitt  of  this  life ;  he  writes  this  fecoiid  letter  to  ifie  Jews  of  the  difperfim  Jcattcred 
through  Pontus,  Calatia,  Cappadocia,  Afia,  and  Bithynia,  to  warn  them  of  the  Jiay  trial,  that  Jharp  and  bitter 
perfecution  which  was  coming  upon  tlian,  and  to  Jortify  tliem  agamjl  that  apojlacy  from  the  faith,  that  falling  from 
their  own  flcdfajlnefs,  ttiat  departing  frmrc  the  My  co7nmandment,  which  thefe  newly -converted  Jews  were  very 
prone  unto:  He  fends  therefore  this  ep file  to  eflahifh  and  fettle  them,  to  frengthen  and  confirm  them:  and  this 
the  lajl  mention  which  we  find  in  fcripiure  of  this  great  and  glorious  apoflle. 


IS 


CHAP.     I. 

SIMON  Peter,  a  fervant  and  an  apoflle  of  Jcfus 
Chnfl,  to  them  that  have  obtained  like  precious 
faith  with  us,  through  the  rightcoufnefsof  God  and 
our  Saviour  Jefus  Chrifl:  : 

Obferve  here,  i.  The  author  atid  penman  of  this  epiftle 
defcribed  by  his  name,  Simon  Peter,  the  former  given  at  his 
circuincifion,  the  latter  by  Chrifl,  upon  the  occaficn  of  his 
confeffion,  Matt.  xvi.  18  by  his  condition,  afiri'ant;  by 
his  ofHce,  an  apoflle;  by  the  Author  of  his  otfice,  7^/"^ 
Chrijl.  Note,  That  Chrifl  only  has  an  authoritative  power 
to  make  apoftlcs,  minillers  and  difpenfers  of  his  word  ;  a 
derivative  power  from  Chrift  the  governors  of  the  church 
have  ;  but  Inch  as  have  not  now  ttieir  call  from  Chrill  im- 
mediately (which  it  is  prefumption  to  expect,  and  if  any 
pretend  to  it,  let  them  (hew  it  by  their  iniraclesj  or  medi- 
ately from  the  officers  of  his  church,  are  ufurpj-rs  of  the 
facred  office,  and  they  cannot  pray  in  f^ith  thtniltlves  for  a 
hleiring  upon  what  they  do,  nor  can  the  people  exped  it, 
Jer.  xxiii.  i,z.  I  nevr-r  fer.t  ihcm  (Tiys  God)  ihtrefirt  thty 
Jhall  not  prtfit  this  people  at  all.  Oh/'-rve,  2.  Vhv  perl'uns 
defcribed  to  whoai  this  cpillle  ia  djrcded,  to  them  thai  have 


obtained  like  precicus-fnith  -with  uJ.  Ta  fuch  as  had  ob- 
tained faith, precious  faith, likepreciousfaitli,  with  the  apof- 
tle  of  Chrifl ;  like  for  its  nature  and  quality,  though  not  for 
its  meafure  and  degree  ;  and  alike  precious  in  regard  of  its 
object,  Chriit  ;  in  regard  of  its  fubject,  the  heart  ;  in  regard 
of  its  ad,  which  is  acceptance  and  content  to  the  terms  of 
the  gofpel-covenanr  ;  in  regard  of  its  elFc-cts  and  precious 
fruits,  peace  with  God,  peace  with  coiifcience,  victory  over 
the  world,  and  the  like.  We  fee  then  that  the  faidi  of  the 
poorell  believer  is  as  precious  as  the  richcit,  and  that  the 
weakeft  believer  has  the  fame  precious  faith  with  the 
ftronged  :  and  if  it  be  alike  prt-cious,  it  (hall  be  alike  per- 
manent and  perfevering.  ■},■  rhe  meritorious  caufe  of  this 
their  precious  faith,  the  righttoufnefs  of  Jefos  Chrill: 
Through  the  right rtjufnefs  cf  Ond,  even  err  Saviour  Jffus 
Clitijt.  Ail  gr;ice  is  derived  to  us  through  Chnft,  for 
the  fake  of  his  righteournel's,  luft'erings  an»i  faii  faction  ; 
and  as  all  grace  is  dtrivtd  from  him,  and  foi'  his  fake  con- 
ferred, fo  all  our  good,  that  litile  lervice  we  do  for  God, 
is  accepted  iliri'Uj/h  hi;n,  and  owned  for  his  Iwke.  And 
if  ("0,  ih«n  Jel'u-  Chrill  is  rc:illy  God  ;  for  the  rightc- 
oufnefsof a  creature  cannot  jultifv  me  in  the  fii;,hr  of  God  ; 
there  is  no  ai>pe)rinj   before  God    for  any   creature  in  a 


creature-ri"!ueoufiitfs. 


A:id  fanhtr,  '.f  To.  then  it  is  not 

faith 


Chap.  i. 


ir.   St.   peter. 


^059 


faith  that  j;iftfies  and  faves.bui  th;  righteoufnefsof  Chrift, 
noon  which  faithis  groiinded.  E|-.hef.  ii.  8.  By  griice  are  ye 
/.Vy  (^elTtdu.illv  thr'Mi>h  fiiih  inltrLiineiually.  l"he  brazen 
ferpent  healed  iioi  ilie  eye  that  locked  on  it  ;  yet  without 
looking  upon  ir,  no  help  from  it,  no  healing  by  it. 

2  Grace  and  peace  be  multiplied  unto  you  through 
the  knowledge  of  God,  and  of  Jefus  our  Lord. 

The  pcrlon  faluiing  and  the  p.irties  fainted,  were  tnen- 
ticMied  in  the  former  vtrfe  ;  here  we  have  the  falutatioii  it- 
felf,  I.  I'he  matter  oi'n ,  Grace  and  pe.iec  ;  j^race  to  free  us 
from  God's  wrath  a;-,d  reinllate  us  in  his  favour  ;  peace  to 
«juiet  our  own  conlciences,  and  reconcile  us  to  eurfeives. 
2.  The  nieafure  of  it,  grace  and  peace  be  multiplied  ;  they 
h.ul  both  grace  and  peace  already,  yet  the  apollle  prays  for 
the  farther  increale  of  thein  ;  there  is  no  complete  perfec- 
tion in  grace  attaituble  in  this  life.  The  bell  of  faints  mud 
be  nniltiplying  and  increaling  their  ftores;  for  thcyarebut 
iiiiperfec'tly  perfed,  when  at  the  heft.  3.  The  means  for 
multiplying  grace  and  pace,  through  the  kroiv/edge  of  Cod, 
end  of  Jefus  Ckrifi  our  Lord.  Learn,  That  the  knowledge 
of  God,  in,  by,  and  through  our  Lord  Jefus  Chrift,  is  the 
fpccial  mean  of  multiplying  grace  and  peace  in  our  hearts  ; 
and  indeed  there  is  no  cnnifortahle  knoivlcdgeof  God,  but 
in  and  through  Chriit,  John  xvii.  5.  This  is  life,  &c.  Out 
of  Chrift  God  is  a  revenger,  in  Chrift  a  reconciled  Father. 

q  According  a.s  his  divine  power  hath  given  unto 
lis  all  things  that  pertain  unto  life  and  gedlinefs 
through  the  knowledge  of  him  that  hath  called  us 
to  glory  and  virtue: 

In  thsfc;  words  ourapoftle  (hews,  what  reafon  they  had  to 
believe  and  hope,  that_^'racf  and  peace  fliould  be  multiplied 
lyito  them,  n;,nie!y,  becaufe  Almighty  God  had  already 
given  them  all  things  which  conduced  to  make  them  holy 
in  this  life,  and  happv  in  the  next,  bv  the  knowledge  of 
Chrill.  Others,  by ///c'and^o<//i«!//,  underftand  all  things 
conducing  to  the  prclisrvation  of  natural  life,  hkewife  of 
grace  here,  and  glory  hereafter  ;  and  whereas  it  is  faid  they 
wtre  culled  to  glory  and  virtue,  by  glory  underftand  the 
honour  of  being  chriftians;  by  virtue,  the  good  life  that  be- 
comes chrirtians.  To  both  thefe  they  were  called  with  a 
glorious  calling,  as  being  aitend:"d  with  the  glorious  effu- 
(ion  of  the  Holy  Ghoit.  If  by  gtjry  in^l  virtue  be  under- 
ftood  grace  here,  andglorv  hereafter,  it  Ihews our  privilege, 
that  we  have  both  at  prefent  in  a  way  of  inchoation,  and 
ihall  ere  long  enjoy  both  in  a  way  of  confumination  ;  and 
points  out  alio  to  us  our  duty,  we  mult  have  virtue,  if  we 
would  have  glory  ;  if  we  be  not  like  Chrift,  we  can  never 
love  him,  nor  may  we  ever  cxpeift  to  live  with  him. 

4  Whereby  are  given  unto  us  exceeding  great  and 
precious  proniiles,  that  by  tltefe  you  might  be  par- 
rakers  of  the  divine  nature,  having  efcaped  the  cor- 
ruption that  is  in  the  world  through  luft. 

Where  hy,  or  by  whom,  that  is,  through  the  knowledge  of 
Chrift  in  ihe  gofpcl,  Gud  lias  given  to  us  all  things  con- 
diicit:g  to  our  prefent  or  future  happinefs  ;  and,  amongft 
the  rclt,  the  precious  proinifes  of  the  gofpel,  which  ftj  di- 


rectly tend  to  make  men  partakers  of  the  divine  nature. 
Note  here,  That  the  promifes  of  the  gofpel  are  thechrif- 
tian's  great  and  preciou'.  treafure  ;  greatnefs  and  goodnefs 
are  then  molt  (liming,  when  ihey  meet  in  ihe  fjinefuhjcct, 
but  fuch  a  glorious  conjunction  is  rarely  found,  either  in 
perfons  or  things;  rarely  are  great  men  good,  or  good  men 
great  ;  pebbles  are  great,but  not  precious  ;  pearls  are  pre- 
cious, but  not  gteat  :  But  the  promifes  are  both  for  qua- 
lity exceeding  precious,  and  that  in  refpeiflof  the  author  of 
them,  C')d  ;  the  foundation  of  them,  the  blood  of  Chrift  ; 
the  mannerof  theirdifpenfation,  they  are  freely  ^I'reri ;  the 
means  whereby  they  are  apprehended  and  appViei},  precious 
faith  ;  and  exceeding  precious  the  promifes  are  in  regard  of 
the  end  of  them,  which  is  to  make  us  partakers  of  the  di- 
vine nature,  not  of  the  effence,  but  qualities  of  the  divine 
nature,  which  enable  usinfome  meafure  to  refemble  God  ; 
as  the  fcal  doth  communicate  its  fignature,  but  not  its  fub- 
ftance  ;  fo  in  the  work  of  regeneration  God  doth  not  im- 
part his  effence,  but  infufe  holy  principles  and  gracious 
habits  into  the  foul,  whereby  the  chriftian  refembles  him. 
Learn  hence,  That  the  great  end  and  effecl  of  the  promifes, 
and  the  proper  influence  and  efficacy  which  they  ought  to 
have  upon  the  hearts  and  lives  of  men,  is  this,  to  make 
them  partakers  of  the  ifivine  nature,  and  to  render  them 
daily  more  like  unto  God  ;  Having  efcaped  the  corruption 
that  is  in  the 'jjor Id  through  lufi.  Here  no/f,  i.  That  the 
world  is  full,  very  full,  of  corruption,  fin,  and  temptation  ; 
by  reafon  of  the  luft  of  men,  they  rub  their  leprofy  upoii 
each  other,  and  by  the  contagion  of  a  bad  example,  infeift 
and  poifonone  another.  2.  Thatby  being  made  partaker* 
of  the  divine  nature,  through  the  influence  of  the  promifes, 
we  efcape  the  pollution  of  flefhly  lufts,  which  the  world  is 
defiled  with,  and  would  defile  us  by. 

5  And  befides  this,  giving  all  diligence,  add  to 
your  faith,  virtue  ;  and  to  virtue,  knowledge  ;  6 
And  to  knowledge,  tempeiance;  and  to  temperance, 
patience  ;  and  to  patience,  godlinefs  ;  7  Andtogod- 
linefs,  brotherly  kindnefs ;  and  to  brotherly  kindnefs 
charity. 

The  apoftle  fpends  the  former  part  of  the  chapter  iti 
comforting,  this  in  exhorting  ;  he  told  us  before  what  God 
hid  done  for  us  ;  he  tells  us  now,  what  we  muft  do  for 
ourfelvcs  ;  it  is  not  fit  that  Heaven  fhould  take  all  the 
pains,  and  we  none;  we  muft  give  diligence,  all  diligence. 
Bejides  this,  that  is,  befides  what  God  has  given  Ub,  and 
done  for  us,  let  us  take  care  to  be  daily  adding  to  our  ftock 
and  ftore.  Adding  to  our  faith,  virtue  ;  that  is,  all  good 
works  in  general,  without  which  faithis  dead,  or  dying  ; 
and  fortitude,  or  holy  courage,  in  doing  our  duty  in  par- 
ticular. To  virtue,  knowledge  ;  that  is,  a  more  exacT: 
knowledge  of  your  duty,  and  a  farther  increafe  in  it  ; 
for  know  ledge  is  the  light,  without  which  the  chriftian 
canno:  fee  to  do  his  work.  And  to  knowledge  Hiuft  be 
added,  temperance,  which  fubdues  the  violence  of  our  un- 
ruly paflions  and  appetites,  and  does  reduce  thole  rebellious 
powers  under  the  government  and  dominion  of  reafon  and 
religien.  And  to  temperance,  patience  under  all  wrongs 
and  fufferings  whatfoever  ;  an  impatient  niau under  afflic- 
6*2  lion 


io6o 


II.    St.    peter. 


Chap.  i. 


tion  is  like  a  bedlamite  in  cliain«,  raving  againft  God  ami 
man.  To  paiiciice,  ^;<-//;«r//,  a  confcicntious  regard  lo  ;ill 
the  (luiics  of  the  firft  table  ;  let  the  fear  of  God  reftrain 
you  from  fm,  the  love  of  God  conftrain  you  to  duty.  And 
to  godlincfs,  hntherly  kindiufs,  or  a  fervent  love  to  all  chrif- 
tians,  as  being  our  brethren  and  fellow-members  in  Chi  ill, 
and  this  for  grace  fake.  And  lo  brotherly  kindneP,  charily  ; 
that  iv,  to  all  mankind,  as  proceeding  from  the  fame  ft.  ck, 
havini^  tbi"  fame  nature,  and  fubjc6t  to  the  fame  necciTiiits 
with  ourfelvcs;  let  there  be  foimd  with  you  a  defire  and 
endeavour  to  do  all  the  poflible  good  you  can  to  every  one. 
Leant  and  ohfcrve  from  the  ivhok,  That  there  is  a  concate- 
nation both  of  graces  and  duties,  they  muft  not  be  feparatcd, 
they  will  not  live  fingle  ;  where  there  is  one  grace  in  lincc- 
riiy,  there  is  a  conftant  care  to  fccure  all  the  red  ;  ami 
where  a  chriftian,  for  confcicnce  fake,  performs  one  duty, 
he  will  make  confcicnce  of  all  the  relt  ;  the  duties  ot  both 
tables  are  rcligioufly  obferved,  both  as  an  argument  of  his 
llncerity,  and  as  an  ornament  to  his  holy  profcffion. 

8  For  if  thefe  things  be  in  you,  and  abound, 
they  vndkt  you  ihatyejhall  neither  be  barren  nor  un- 
fruitful in  the  knowledge  of  our  Lord  Jcfus  Chrift. 
g.  But  he  that  lacketh  thefe  things,  is  blind,  and 
cannot  fee  afar  oEF,  and  hath  forgotten  that  he  was 
purged  from  his  old  fins. 

To  encourage  chrirtians  to  grow  and  inprove  in  the  fore- 
mentioned  virtues  and  graces,  our  apoftle  here  lays  before 
us,  (i.)  The  great  advantage  of  fuch  a  proficiency  and 
growth  ;  If  thefe  things  he  in  ysu  and  abound,  that  is,  the 
formentioned  graces,  they  will  both  caufe  you,  and  evi- 
dence you  not  to  be  barren  and  unfruittul  in  your  pro- 
fc/lion  of  chriHianiiy  and  faith  in  Ciirifl :  The  excrcifes  of 
divine  graces  are  the  beft  evidences  of  our  being  made  par- 
takers of  the  divine  nature.  (2.)  The  miferable  eftate  of 
thofe  whofc  faith  is  not  fruitful  in  good  works  ;  He  that 
lacketh  thefe  things,  that  is,  who  doth  not  live  in  the  excr- 
cife  of  the  aforementioned  graces,  is  fpiriiually  blind,  and 
really  deftitute  of  that  knowledge  which  he  pretends  to, 
blinded  by  his  pa'fions  and  lufts,  and  fenfiial  afFeflions,  and 
fees  not  the  great  end  and  defign  of  chriftianity,  forgetting 
that  in  baptitm  he  folemnly  vowed  all  this,  and  that  he  was 
facramentally  wafhed  from  his  old  fms. 

10  Wherefore  the  rather,  brethren,  give  diligence 
to  make  your  calling  and  eleftion  fure  :  for  if  ye 
do  thefe  things,  ye  fhall  never  fall : 

As  if  our  apoftle  had  faid,  "  See  that  in  the  diligent  ex- 
ercife  of  the  afore-named  graces,  and  in  the  daily  praiflice 
of  the  aforc-meniioned  duties,  you  make  yout  calling  and 
eleiSlion,  which  are  fure  in  themfelvey,  fure  to  you  ;  for  fo 
doing,  you  fltall  never  fall  or  mifcarry  eternally."  Here 
note.  That  it  is  their  own  calling  and  eleclion  which  chrif- 
tians  art  called  upon  to  make  lure,  not  another's  ;  we  muft 
leave  their  cafe  and  ftate  to  God  that  fcarchcs  the  heart;  we 
cannot  know  the  hearts  of  others,  it  is  well  if  we  know  our 
own.  Learn,  I.  A  chriftian  may  be  allured  of  his  own  fal- 
vaiion.  2.  Allurancc  of  I.-dvation  requires  all  diligence. 
3.    That   allurancc  of  falvation  defervcs  all  diligence,    4. 


That  the  way  to  make  our  cleQion  fure,  is  fuftto  mak« 
our  calling  fure. 

11  For  fo  an  entrance  fliall  be  minidered  unto 
you  abundantly  into  the  evcriafling  kingdom  of  our 
Lord  and  Saviour  Jefus  Chrid. 

There  are  four  forts  of  perltms  fpoken  of  in  Scripture  : 

1.  Some  arc  faid  to  be  fpr  from  the  kingdom  of  God,  afar 
otF  from  God,  as  heathen-  ^rA  infidels,  who  know  not 
God.  2.  Others  are  fiid  nn\  to  be  far  from  the  kingdom 
of  God,  Mark  xii.  34.  v.ho  yet  will  never  come  there. 
3.  Others  are  fcarceiy  favi-d,  favcd  with  great  difficulty,  fo 
as  by  fire,  with  much  rirofs  of  error  in  judgement,  and 
corruption  in  life.  4.  Other- are  faid  to  have  an  abundant 
entrance  adinini'lorcd  to  them  into  the  everlafting  kini'dom, 
and  thtfe  arc  tl-.e  fruitful  chriftians,  who  are  daily  adding 
to  their  grace?,  and  going  from  ftrength  to  ftrengih  :  Thefe 
flioot  tl-.e  giilph  of  death  in  the  holy  tii(jmph  of  tlitir  grace  ; 
they  enter  t!ie  harbour  of  heaven  with  a  plerophory,  a  full 
fail,  wi:h  a  foil  afliirance  o\  faith  and  hrpe  :  1  bus  will  the 
fruitful  chriilian  have  both  a  more  comfortable  paflage  to, 
and  alfo  a  more  ample  reward  in  heaven. 

12  Wherefore  I  will  not  be  negligent  to  put  you 
always  in  remembrance  of  thefe  things,  though  ye 
know  them,  and  be  eflablifhed  in  the  prcftnt  truth. 
13  Yea,  I  think  it  meet,  as  loiig  a.s  I  am  in  this 
tabernacle,  to  ftir  you  up,  by  putting  you  in  re- 
membrance :  14  Knowing  that  fliortly  I  mull  put 
offMji  my  tabernacle,  even  as  our  Lord  Jefus  Chrift 
hath  fhewed  me.  15  Moreover  I  will  endeavour 
that  you  may  be  able,  after  my  deccafc,  to  have 
thefe  things  ahvavs  in  remembrance. 

Olferve  here,  i.  The  perfons  to  whom  the  apoAlc  gave 
the  foregoing  exhortation  to  progreflivenefs  and  proficiency 
in  holinefs,  they  were  knowing  perfons,  yea  eftablilhed  per- 
fons, they  were  both  informed  and  confirmed  in  the  truth  ; 
but  were  they  knowinjr,  yet  they  wanted  farther  informa- 
tion ;  were  they  cftablifhed,  yet  might  they  want  farther 
confirmation.  It  is  a  very  dangerous  notion  that  fome 
have  taken  up,  that  a  chriftian  in  this  lite  may  live  ab-ive 
ordinances,  and  outgrow  counfcls  and  exhortation?,  as  if  he 
need  not  hear,  or  pray,  or  the  like.  St.  Peter  thought 
otherwife:  thefe  were  grown  chriftians  to  whom  he  writes, 
yet  he  tells  them  three  feveral  times  together  here,  in  four 
verfes,  that  he  would  not  be  negligent  to  put  them  in  rc- 
mcmhrance,  even  of  thofe  things  which  they  knew  already. 

2.  The  exemplary  diligence  and  indiiftry  of  the  apoflle  in 
iiis  minifterial  work,  together  with  his  conftancy  therein, 
as  long  as  lam  in  this  tulernacle  \  that  is,  as  long  as  1  live 
in  this  world,  I  will  endeavour  to  keep  the  heavenly  flainc 
ot  love  and  zeal  burning  very  lively  upon  the  altar  of  your 
hearts.  3.  The  motive  or  confideration  provoking  him  to 
this  diligence,  and  that  is,  the  cer'ainty  of  his  approjching 
diffolution,  I  muj]  fliortly  put  tff  this  tabernacle,  &c.  Where 
nolt,  I.  He  calls  his  body  a  tabernacle  in  regard  of  its 
moveablenefs  and  frailty,  and  in  oppofiiion  to  that  houfe 
made  without   hands,  cttrnul    in  the  lieavens.     2.    How 

familiarly 


Chap.  i. 


II.    St.    peter. 


loGi 


familiarly  our  apoftle  fpeaks  of  death,  /  mufl  put ':ff  this 
inhernacle  ;  he  makes  no  more  of  puttinjr  off  his  body,  by 
death,  than  a  man  dues  of  puttinjr  off  his  clothes  at  night. 
3.  The  ncceflity  of  putting  ofF  the  body,  /»"///,  I  may 
and  /  miijt  fhortly  ;  intimating,  that  how  ftroiig  loever  the 
afTeftions  and  inclinations  of  fouls  are  to  the  flelhiy  taber- 
nacles thev  now  live  in,  yet«fhcv  mull:  put  them  ofF,  and 
th.tt  fpeeihiy.  4.  How  theconfiJcration  of  the  ccrtjinty 
and  fiiddennefsof  St.  PiJter's  removal  by  deaih  did  txci;*: 
and  provoke  him  to  the  utnioR  indiiftry  and  diligence  in 
his  ni'niUeri.il  work,  while  lie  lived;  the  apprchcnlions  of 
approachinfdsath  mult  q'licken  to  nnnoll  diligence.  .Vc/f 
liidly,  That  ininilters  mull  never  give  over  prtiling  known 
truihi  ask>ng  asthey  live,  that  iheir  people  may  have  them 
in  reinenibrance  after  their  deceafe. 

16  For  we  have  not  followed  cunningly  (ievifed 
f.ibles,  when  we  made  known  unto  you  the  power 
and  coming  of  our  Lord  Jelus  Chrill,  but  were  eye- 
witnelfcs  of  his  majcPiy.  17  For  he  received  from 
God  the  Father  honour  and  glory,  when  there  came 
fuch  a  voice  to  him  from  the  excellent  glory,  This 
is  my  beloved  Son,  in  whom  I  am  well  plesfed. 
18  And  this  voice  which  came  from  heaven  wc 
heard,  when  we  were  with  him  in  the  holy  mount. 

Our  apoftle  comes  now  to  exhort  them  to  conftancy  in 
the  faith  of  the  Gofpel,  afTiiring  them  that  himfelf  and  his 
fellow  apollies,  had  not  followed  artfully  deviled  fables, 
when  they  made  known  to  them  the  coming  of  Chrift  in 
theflv-'r.!,  and  that  he  was  truly,  and  in  very-deed,  the  pro- 
•  niiled  Mtfliis,  for  that  he  himfelf,  v^iiih  James  and  John, 
were  with  Chrift  upon  mount  Tabor,  as  eye  witnefles  of 
.  his  transfiguration,  wliere  and  when  he  received  in  his  hu- 
man nature  acomnuinicated  Iplendour  and  God  the  Father 
from  heaven,  the  feat  of  the  magnificent  glory,  pronounced 
him  to  be  his  well-beloved  Son,  inwhom  he  is  w  ell-pleaftd. 
Leatn  hence,  t.  I'hat  God  the  Father's  teflimony  from 
heaven,  concerning  his  Son  Jtfus  Chrijl  did  effeclually 
bring  honour  and  glory  untoChrift,  and  is  a  great  obliga- 
tion upon  us  to  faith  and  obedience  to  him  ;  He  received 
from  God  the  Father  honour  and ghry,  attelling  him  to  be 
h's  well-beloved  Son.  2.  That  there  was  as  much  aflli- 
rance  given  of  tke  certainty  of  Chrift's  being  the  promifed 
MeJJias,  and  of  the  truth  of  the  evangelical  doftrine,  as 
the  world  could  reafonably  defire.  Men  can  humanly  be 
certain  of  nothing  more  than  what  they  perceive  by  their 
fenfes,  which  are  the  proper  judges  of  all  fenfible  objeds  ; 
now  no  fatisfaftinn  of  this  kind  was  wanting  to  the  world 
concerning  our  bielTed  Saviour  and  his  miracles  :  The 
apoflles  attefting  what  they  had  heard,  what  they  had  feen 
with  their  eye,-,  and  their  hands  had  handled  of  the  word 
of  life,   1  John  i.    1. 

19  We  have  alfoa  more  fure  word  of  prophecy  : 
whereunto  ye  do  well  that  yc  take  heed,  as  unto 
a  light  that  fiiineth  in  a  dark  place,  until  the  day 
dawn,  and  the  day  ftar  arife  in  your  hearts  : 

Ohfcrve  here,  That  the  fcrijyures,  or  written  word  of 


God,  are  a  more  fure  word  to  us  than  any  voice  froin 
heaven,  or  revelation  wliatloever;  not  that  there  was  any  un- 
certainty in  the  Lord's  voice  u'.tered  fron)  heaven  at  ChrilV'i 
transfiguration,  but  bccaule  that  tranlient  voice  was  only 
heard  by  three,  and  might  be  niiflakeii  or  forgotten  ; 
whereas  the  Holy  Scriptures  are  a  Handing  and  au'.hentic 
record,  and  a  tnolt  fure  ground  for  faith  to  birUI  upon  ; 
and  accordingly  our  apolile  :cl!s  them,  they  fliould  do  well 
to  attend  nnio  the  written  word,  that  i',  the  fii  iptures  of  the 
Old  Teltatnent,  as  unto  a  light  that  (hined  in  that  dark 
time  until,  by  coiifidering  tliofe  ancient  prophecies,  and 
comparing  them  with  what  Chrillhath  done  and  liiffercd, 
they  migin  find  the  da/  dawning  upon  ihcm,  and  the 
morning  ftar  the  Holy  Spirit,  ariiing  in  their  heartj,  lb 
enlightening  and  coiivincing  them,  thst  no  mure  doubts  or 
fcruples  fliouldbe  lel't  in  them,  concerning  tbisgreai  truth, 
attelted  by  a  voice  from  heaven,  and  confirmed  by  the 
writings  of  the  prophets,  namely,  that  Jejus  is  the  true 
and  [.'romifcd  McJJ'as,  and  really  the  Son  of  God.  Learn 
hence,  that  the  written  word  of  God,  is  a  furer  word, 
more  to  be  depended  and  relied  upon  than  any  voice  from 
heaven,  though  atteftcd  by  the  greateft  and  moll  eminent 
apolUe,  and  confequently  to  be  more  heeded  and  regarded 
by  us;  nay,  farther,  tiie  fantflifying  operation  of  the  Holy 
Spirit  in  and  upon  the  hearts  and  lives  if  linccreand  ferious 
chrilliansis  a  more  certain  and  indubitableevidence  of  their 
lalvation  than  if  an  angel  fliould  come  from  heaven  onpur- 
pofe  to  tell  them  that  they  fhould  certainly  come  thither  ; 
for  the  teftimony  of  an  angel,  at  the  higheft,  is  but  the 
tellimony  of  a  creature  ;  but  the  teflimony  of  the  fanclifv- 
ing  Spirit  is  the  teftimony  of  God  himfelf  ;  it  is  therefore 
the  fure  word,  that  we  are  toattcnd  unto;  and  that  reve- 
lation of  God's  will  being  final,  i.sand  ought  to  beattended 
to,  before  any    pretended  or  real  revelations  whatfoever. 

20  Knowing  this  firfl,  that  no  prophecy  of  the 
fcripture  is  of  any  private  interpretation.  2 1  For 
the  prophecy  came  not  in  old  time  by  the  will  of 
man :  But  holy  men  of  God  fpake  as  they  were  moved 
by  the  Holy  Ghoft. 

Thefe  words  are  underftood  variotifly.  [i.)  fome  in- 
terpret thus  :  That  no  part  of  holy  fcripture  was  written 
by  any  private  irnpulfe,  incitationj  or  motion,  by  no  fug- 
gelfion  of  men's  own  private  fpirits,  but  they  gave  out  tt» 
us  vvhat  the  Holy  Ghoft  gave  in  to  them  ;  nor  dii  they 
prophefy  according  to  the  will  of  man,  that  is,  when  they 
would,  or  that  they  would,  but  they  fpake  by  the  inftinct 
and  irnpulfe  of  the  Holy  Ghoft.  The  words  fhew  whac 
authority  the  penman  of  the  holy  fcriptures  had  to  write 
what  ihey  did,  and  why  we  fhould  be  fo  careful  to  take 
heed  to  what  they  wrote.  I.enrn  hence,  That  it  is  a  very 
great  principle,  yea,  one  of  the  firft  principles  of ourfaith, 
that  the  fcriptures  are  the  very  word  and  will  of  God, 
written  not  by  any  private  fpirit,  but  dictated  by  the  fpirit 
of  God,  and  confequently  are  no  part  of  them  of  human 
invention,  but  all  of  divine  infpiration,  for  which  reafon 
great  refpeft  is  due  to  them,  and  -we  Jhall  du  well  to  take 
heed  to  them.  (2.)  Others  underftand  the  words  thus  : 
That  no  prophecy  of  Icripture  is   to   be  expounded   as 

fpeaking 


loO'a 


II.     St.    peter. 


Chap.  ii. 


fpeak'mg  only  of  tliofe  perTons  whom  ihe  fpeaker  firft  in- 
tended .ind  meant,  according  ro  the  fpeaker's  proper  pri- 
vate thought,  for  the  holy  men  of  God  were  moved  by 
CJod's  Spirit  to  (peak  thole  words  which  fignified  more 
than  they  defigned,  or  alwaysmeant  and  nnderftood  cheni- 
ffives  ;  as  for  inUanre,  David  often  Ipcaks  in  the  Pl'alnis 
words  true  of  himfclf  and  Solomon,  but  the  Holy  Gholt 
pointed  at  Chrift,  who  was  typified  by  thofe  perfons  ;  and 
whether  David  meant  more  than  himfclf  and  Solomon,  it 
i<  certain  the  Holy  Ghoft  meant  more  ;  fo  if  Jofiah  be 
meant  in  Ifa.  liii.  as  fomc  would  have  it,  it  is  evident  that 
lie  v\as  but  typical,  and  that  the  Holy  Ghofl  meant  Chrill 
and  his  fufferings  ultimately  ;  h  that  it  is  plain  that  the 
fcnpnire  prophecyrcceives  its  full  fenfe  from  the  Spirit,  and 
not  from  the  Ipeaker  ;  and  muft  not  be  appropriated  nar- 
rowly to  thofe  private  men,  by  whom,  or  of  whom  they 
•were  proximately  meant  by  the  fpeaker.  3.  others  under- 
ftand  the  words  after  this  manner,  namely,  that  no  private 
perfon  tnuft  take  upon  him  the  interpretation  of  holy  fcrip- 
tures,  but  refer  all  to  the  church  :  Hence  Ellius  infers, 
"  Th.n  the  reformed  and  their  paftors  mufl  not  interpret 
the  icriptures,  but  the  catholic  church  only."  To  which 
we  reply,  that  as  no  private  perfons,  folikewileno  church, 
may  prefiime  to  interpret  icripture  according  to  their  own 
mind,  nor  nuke  iheir  private  fenfe  lobe  the  fenfe  of  fcrip- 
lure,  but  to  fcek  underflanding  from  God,  who  fliewsthc 
mraning  of  the  word  by  the  word  comparing  (Icripture 
■with  Icripture  I  and  by  his  Spirit  leads  good  men  into  the 
knowledge  and  underilanding  of  it  ;  knowing  this,  that  no 
prophecy  oj  thefcripture  is  of  privale  interpretation,  Sec. 

C  II  A  P.     II. 

Our  apojl'e  in  this  chapter  declares  the  coming  in  of  falfe 
prophets  and  teachers,  that  would  pervert  the  triUhof 
doHnne by  bringing  in  damnable  herefies. 

BUT  there  were  falfc  prophets  alfo  among  the 
people,  even  as  there  ftiall  be  falfe  teachers 
among  you,  who  privily  fhall  bring  in  damnable 
herefies,  even  denying  the  Lord  that  bought  them, 
and  bring  upon  thcmlelves  fwift  deftruQion. 

Ohjerve  here,  i .  How  the  apollle  foretels  the  coming  of 
falfe  teachers  into  the  gofpel  cliurcli,  as  there  had  been  falle 
j)rophets  in  the  Jewifli  church  ;  no  age  of  the  church  ever 
was  or  will  bo  free  of  them  ;  but  the  run  of  the  laft  times 
is  moll  likely  to  have  mollof  ihefe  four  dregs.  There' fhatl 
bf  falfe  tf  ackers  among  you,  falfe  teachers  then  may  find  a 
fcriptnre  prophecy  for  their  being  in  the  church,  but  they 
will  hardly  find  a  fcripture  warrent  for  their  being  there. 
Oh/'erve,  1.  The  doctrines  which  they  will  teach  ;  and  they 
2rt  datnnciblf  herejles-  Where  note,  That  almighty  God 
never  intended  a  certain  re^lcdy  againll  herefy,  any  nuTC 
than  he  did  agjinft  lin  and  vice  :  It  is  certain,  that  there  is 
no  certain  and  cffeclual  remedy  againft  either  of  them  : 
God  does  what  he  fees  btll  and  fittcll,  not  what  we  think 
to  be  fo.  A'i/e  alfo,  That  infallibility  itfelf  is  no  ctfciftuai 
remedy  againlt  herefy ;  the  apoflles  were  certainly  infallible. 


and  yet  they  coul'J  neither  prevent  nor  exiinfruifh  herefy, 
which  never  more  abounded  than  in  the  apoilles'  timts  : 
St.  Paul  (ays,  there  mu/^  he  hrrejks,  1  Cor.  i.  ip.  St. 
Peter  here  fays,  ihMthtreJhall  he  falfe  teachejs  .•  Now,  if 
there  mufl  be  herelies  and  falfe  teachers,  either  the  church 
is  not  infallible,  or  infallibility  is  no  effciftual  remedy  againll 
herefy.  Obferve,  3.  That  Chrid  is  here  called  the  Lord  that 
bought  thefe  men  who  brought  dtltrudion  upon  thcm- 
lelves, denying  the  Lord  that  koupH  them  ;  becanfe  ntiiie 
lliould  penlh  for  want  of  a  futliiii-'nt  facrafice  for  lin  : 
Chrifl  by  his  blood  piirchafcd  for  them  pardon  and  life,  to 
be  theirs,  upon  condition  of  believing  acceptance.  Laltly, 
A%\he  feeds-men,  falje  ttachtrs,  and  the  feed  they  fow, 
damnable  herejies,  fo  the  crop  they  (hall  reap,  and  iliat  is 
f'vift  deftruflion  ;  di%  damnable  herejies  vtre  brought  in  privily, 
I'o  the  blafphenious  heretic,  the  feducing  hemic,  the  fcdi- 
tious  heretic,  brings  upon  himfclf  f^ifi  dellruc^ion  ;  lome- 
times  temporal  deliruclion  in  tins  world,  certainly  eternal, 
without  repentance,  in  the  next. 

2  And  many  fhall  follow  their  pernicious  ways, 
by  reafon  of  whom  the  way  of  truth  fliall  be  evil 
fpoken  of. 

As  if  the  apollle  had  faid,  "  Notwithftanding  heretics 
bring  fuch  fatal  deltruction  upon  theinfclves,  yet  many  that 
profefs  chriftianity  (Iiall  be  feduced  by  them,  and  follow 
their  pernicious  ways,  by  reafon  of  whom  the  enemies  of 
religion  will  fjjeakcvil  otjt,  and  the  profcfTorsof  it.  Here 
chfrve,  I.  Thethrivingandgrowth  of  hereficf,  manyfiall 
JollozD  their  pernicious  ways.  Where  note,  The  nature  of 
error,  it  is  pernicious  and  deftniciive  ;  and  the  efficacy  of 
error,  not  a  few,  but  many  are  in  dangerof  being  perverted 
by  it.  Olferve.  2.  The  fad  fequel  or  truth  of  this /^^rf^/o« 
of'^lom  the  luay  of  truth  is  evil-fpcken  of.  A'e/f  here,  1. 
The  title  given  to  the  chriftian  religion,  it  is  the  way  of 
truth,  fo  (tiled  from  its  parentage  and  original,  the  Codof 
truth  ;  in  regard  of  its  eificacy,  it  -Morks  truth  in  the  in- 
ward parts,  and  becaufe  it  brings  thofe  that  embrace  and 
pradile  it,  to  the  enjoyment  of  him  who  is  the  God  of 
truth.  -1.  The  coarfe  ufage  w  hich  religion  meets  with  from 
many  I'n  the  world,  it  is  blafphemed  or  cvil-fpoken  of  by 
perfons  following  feducers,  by  re»J',n  of  -ajhom  the  'May  of 
truth  is  tvilfpcken  of.  It  is  no  new  or  unufual  thing  for 
religion,  and  the  lincerc  profelfors  of  it,  to  be  traduced 
and  flandered  by  heretical  feducers  and  falfe  teachers. 

3  And  through  covetoulncfs  fhall  they  with 
feigned  words  make  mercliandife  of  you  :  whofe 
judgment  now  of  a  long  time  lingereth  not,  and 
their  damnation  flutiibereth  not. 

Olferv;  here,  i.  What  is  the  root  of  all  herefy  ;  it  is 
covelotifnefs,  which  the  apoftle  calls  the  root  of  all  evil  ; 
they  are  covetous,  worldly-minded  men  generally,  who 
hope  fonie  way  or  other  to  make  an  advantage  of  their 
opinions,  who  broach  errors  and  falfe  doclrine».  2.  'Lhe 
miferablecondition  of  the  feJuced,  they  are  fold  by  heretics 
like  bcalts  ;  they  make  mrrchundife  of  you  .•  Thebulinels  of 
heretics  is  to  fell  their  own  and  others  fcub,  as  Judas  did 
C'hrifl;  fur  forne  ouiwaiil  benefit,     3.    The  aits  which 

heretics 


Chap,  ii. 


11.    St.     pet  E  R. 


1063 


heretics  and  feducers  ufe  to  circumvent  and  deceive,  and 
that  is  feigned  words,  artifici.illy  coiDpoled  to  feduce,  draw- 
ing into  error  with  a  deceitful  eloquence.  4.  The  dreadful 
punifliment  whicli  attends  their  iin,  fTu'tft  dejiruinion  ;  their 
damnation  flumbercth  not ,  &c.  Learn,  That  the  righteous 
judgment  of  God  brings  damnation  upon  the  wicked,  and 
theirdainnaiion  will  come  fwiftly,  very  fwiftly  upon  them. 

4  For  if  God  fparednot  the  angels  that  finned,  but 
end  //;o«down  to  hell,  and  deJivcred^/jfwt  into  chains 
ofdarkncfs,  to  be  referved  unto  judgment  :  5  And 
fpared  not  tiic  old  world,  but  faved  Noah  the  eighth 
perfon,  a  preacher  of  righteoufncfs,  bringing  in  the 
flood  upon  the  world  of  the  ungodly  ;  6  And  turn- 
ing the  cities  of  Sodom  and  Gomorrha  into  afhes, 
condemned ///fw  with  an  overthrow,  making  them  an 
enfample  unto  thofe  that  after  ihould  live  ungodly  : 

Our  apnftle  having  alTerted  in  the  foregoing  verie,  tiiat 
the  judgment  of  the  wicked  in  general  lingereth  nor,  and 
that  the  damnation  of  feducers  in  panicular  flumbereth 
not ;  he  comes  here  in  theieveries  to  make  his  afTertion  good 
by  a  threefold  iiiftance,  namely,  the  /ir,gels,r.he  c!d\u(,r/J^and 
the  people  of  Sodom  and  Goraorrha  ;  from  whence  he 
v/ould  have  them  conclude,  that,  if  God  fpared  not  thele, 
he  would  not  long  Ipate  falfe  prophets  and  their  followers. 
Obfiive,  I.  The  enample  of  God's  feverity  ori  the  fallen 
angels;  they  finned,  and  kept  not  their  firlt  Ibte,  they  fell 
from  that  ftate  of  holinefs  .in  which  they  were  originally 
created  ;  and  th^ir  punifijnient  followed,  they  were  caftdown 
to  hell,  and  delivered  into  chains  of  darknefs,  relerved  unto 
judgment.  But  are  they  not  judged  andpuniHied  already? 
Yes,  nodoubr,but  the  full  wrathof  God  will  not  be  poured 
out  upon  thciH  until  the  day  of  judgement ,  if  they  are  now 
as  full  of  fin  as  they  can  be,  it  is  certain  they  are  not  fo  full 
of  mifery  and  torment  as  they  fljall  be.  Learn  hence,  i. 
That  the  angels,  though  created  in  an  holy,  yet  arc  they 
not  in  an  immutable  ftatc.  2.  The  freedom  of  their  own 
wills,  w-as  the  caufe  of  their  fin,  and  their  fin  the  caufe  of 
their  mifery.  3.  That  for  fin  they  were  caft  down  to  hell, 
where  their  mifCTy  is  much  but  they  expecl  more.  Ohftive, 
2.  The  example  of  the  old  world,  upon  whole  linning  God 
brought  a  flood,  drowning  them  all,  except  eight  perlons. 
Where  note.  That  the  greareft  multitude  and  number  of 
finners  does  not  hinder  God's  jullice  from  executing  judg- 
ment upon  them  for  their  lins ;  a  whole  v.orld  finning  are 
as  eafily  deftroycd  by  God  as  a  fingle  finner.      q.   H«  ' 


ftances  in  the  wickrd  cities  of  Sodom  and  Gomorrha,  who 
were  conlumed  by  fire  from  heaven,  and  rendered  by  the 
Almighty  a  dreadful  fpeclicle  to  all  that  ihould  live  un- 
godlily.  Sin  hy.s  the  foundation  of  ruin  in  the  mod  flourilh- 
ing  cities  and  kingdoms  ;  the  ftrongeft  walls  cannot  keep 
judgments  out,  when  fin  enters  in  ;  Sodom's  plenty  imd 
power  could  nor  fecure  her  inhabitants,  when  fin  had  once 
cxpofed  them  to  the  wrath  of  God.  h'ote  alfo.  The  inten- 
fiun,  end  and  (K  figu  of  God,  in  punilhing  foaie  finners; 
it  is  to  mike  them  examples  unto  others. 

7  And  delivered  juft  Lot,  vexed  with  the  filthy 
converfation  of  the  wicked:  8  (For  that  righteous 


man  dwelling  among  thcin,  in  feeing  and  hearin'^ 
vexed  hi.s  righteous  foul  from  day  to  day  with  tktir 
unlawful  deeds.) 

Obfeivehert,  1.  As  bad  as  Sodom  war,  it  had  a  good  ma'^ 
in  it  ;  God  leaves  not  himfelf  w  ithout  witnefs,  in  the  viled 
and  word  ofplacesGod  haslbme  that  profefs  his  name,  and 
bear  witnefs  to  his  truth.  2.  Theciiaracler  givenof  him, 
juj}  Lot  •  the  denomination  was  taken  from  the  habitual 
frame  of  Ills  iicart,  and  the  general  tenor  of  his  life.  3. 
How  this  good  man  laitlto  heart  the  wickednefsof  SoJorn  ; 
he  was  grieved  for  their  wicked  and  filthy  converfation  be- 
fore God,  more  than  for  their  unkind  and  cruel  behaviour 
towards  him  ;  the  fpirit  of  a  child  of  God  is  a  fympathi/,- 
ing  fpirit.  It  fadly  lavs  to  heart  both  the  fins  and  the  luilcr- 
ings  of  others.  4.  The  care  that  God  took  for  this  gooil 
man's  prefervation,  he  delivered jujt  Let ;  he  delivered  hini 
from  the  company  and  converlation  of  the  wicked,  which 
was  a  continual  vexation  to  him  ;  and  alio  delivered  ijirn 
from  the  judgments  which  were  righteoudy  brought  upon 
the  wicked. 

9  The  Lord  knoweth  how  to  deliver  the  godly 
out  of  temptations,  and  to  referve  the  unjuft  unto 
the  day  of  judgment  to  be  puniflicd. 

From  the  particular  example  of  Let,  and  his  gracious  pre- 
fervation in  Sodom's  deltrudion,  the  apollle  draws  thij^e- 
neral  condufion,  "  Th.it  Almighty  God  knows  how  to  prr- 
ferve  his  own  faithful  fervanfs  from  the  evil  of  temptations 
and  tri.-ils,  which  they  here  meet  with,  iu  the  world,  and 
from  the  world,  and  can  and  will  referve  the  w  icked  to  the 
day  of  judgment  to  be  punifhed."  N'Je  here,  i.  That  the 
Lord  has  a  perfect:  and  exact  knowledge  both  of  the  righte- 
ousandthe  wicked,  and  of  theirfeveral  ways  and dointrs.  2. 
That  God  knoweth  many  ways  how  to  deliver  the  righ- 
teous (but  coiilidering  the  tenor  of  his  revealed  w  iil)  he 
knoweth  no  way  how  todeliver  the  wicked, they  having  re- 
fufedall  ways  of  his  appointment  for  their  own  deliverance. 
3.  That  although  the  wicked  fometimes  efcape  trouble, yet 
they  are  never  delivered  from  it;  all  their  prefervationsfroni 
«'vil  are  but  relervaiions  for  future  and  farther  evil  ;  the 
wicked  are  not  fo  much  preferved  from,  as  referved  unto 
future  wrath  :  Thus  we  fee  how  Almighty  God  very  well 
knows  how  to  perform  all  thofe  things  which  he  has  pro- 
mifed  to  the  godly,  and  threatened  to  the  wicked. 

10  But  chiefly  them  that  walk  after  the  fle/h,  in 
the  lufl  of  uncleannefs,  and  defpife  government  : 
prefuinptuous  arelluy,  felf-willed  they  are  not  afraid 
to  fpeak  evil  of  dignities. 

As  if  the  apollle  had  faid,  "  Though  God  refervcs  all 
wicked  men  to  punilhment,  yet  efpecially  heretics  and  fe. 
dacers,\\  ho  fecond  their  corrupt  doclrine  with  a  wicked  con- 
verfation, fucn  as  walk  after  the  fitfn  in  the  lufi  of  unclean- 
nefs.''^ Nf,te,  That  heretics  are  frtquently  unclean  perfons, 
monftrous  opinions,  and  vile  affections  accompany  one  an- 
other ;  fuch  as  oppofe  the  faith  are  flefli-dehlers.  Farther, 
Seducers  are  oppofers  of  civil  government  and  dominion, 
they  dtfftfe government ,  Ic.  S&nie  think  the  dignities  here 
intended  were  the  angt  Is.otacri  iheapuftks,  but  molt  un- 

derlbnJ 


m. 


1064 


H.     St.    peter. 


Chap.  ii. 


derftanci  ir  of  civil  rulers  :iti5  a  very  heinous  fin  in  the  figlit 
of  God  to  defpife  goveniinent,  and  oppofe  rulers. 

1 1  Whereas  angrls,  which  arc  greater  in  power 
and  might,  brini;  not  railing  accufation  againll  thcin 
before  the   Lord. 

That  is,  "  Whereas  the  blefled  angels,  who  have  more 
powerthan  men,  when  they  plead  apainft  devils  thenifelves, 
do  it  not  by  railinj;;  accnfation.''  Note  t.  ThataiigcU  are 
f.irfiiperiorto  nienin  dignity  andpnwcr.  2.  That  purity  of 
.nficdion  does  accompany  angelical  iliuinination ;  asthean- 
l^cls  arc  u'liove  us,  foare  they  the  patterns  of  holniefi  to  us. 
-;.  T  hey  are  eminenily  I'o  with  refpect  to  the  government 
iif  their  palFions ;  when  they  contend  with  devils  tUemfelves, 
it  is  without  diilurbancc,  without  railing  accufations.  It  is 
our  tluty  to  learn  this  angelical  lelTon,  of  forbearing  railing 
peculations;  nottoreturn  evil  forevil,  but  being  detained, 
to  entreat  ;  we  are  to  be  as  juft  to  another's  reputation  as 
our>^NV'n  ;  they  that  handle  the  names  of  others  rudely, 
MiulFexpt-cb  their  ov.'n  will  be,  at  one  time  or  other,  handled 
ai>  roughly  ;  nothing  is  niore  juil  with  God,  than  to  fufFcr 
ijp«J|erstoopen  their  mouths  againft  thofe  who  will  open 
tneir  own  niouihs  againlt  others. 

12  But  thefc,  as  natural  brute  bcafls  made  to  be 
taken  and  dcft'.oycd,  fpeak  evil  of  the  things  that 
they  iinderfland  not,  and  (hall  utterly  perifli  in  their 
own  corruption  : 

OblSf^'C  here.  What  our  apoftle  compares  thefe  heretical 
feducers  to,  and  fets  them  forth  by,  brute  beafrs.  I.  Be- 
caule  their  minds  run  after  fcnfual  objefts  violenty  and  im- 
petuoufly,  and  rhcy  know  no  meafure  in  theuling  of  them  ; 
like  fwine,  they  wallow  over  head  and  ears  in  the  mud  of 
iheir  fenfu:il  lufls  :  And,  2.  They  were  alfoas  fecure  as  the 
lirure  beafts  ;  they  mock  at  the  denunciation  of  God's  judg- 
jnents,  faying,  Where  is  the  prcmifs  cf  his  coming  ?  Sedu- 
cers are  perfect  fenliulifts  ;  it  is  a  righteous  thing  with 
God  to  leave  them  to  he  governed  by  fenfe,  who  will  not 
be  guided  by  grace  ;  they  would  not  be  faints  and  at  length 
thfy  ceafe  to  be  men  ;  but,  like  brutes,  fall  into  the  ditch 
of  besflly  fenfuality.  O  chriflian  ■'  beg  of  God  that  thy 
grace  may  be  true  and  fupernaturil  ;  for  if  it  be  only  in  ap- 
pearance, and  doth  not  arifc  to  true  fancVity,  it  may  foon 
degenetateandfmkdownintofenfualbeadiality.  In  a  word, 
3.  f'heyare  to  peii(h,  and  tobe  deflroyed  iikebrutc  beallf; 
all  feck  to  dedroy  them  for  their  hurtfulnefs,  but  thefe 
moral  beafts  (icftroy  themfelves  ;  fenfiial  i'cSiiccrs  perljlj  in 
their  own  ra  n<plio»s  ;  in  their  natural  corrujitions,  by  theip 
luxury  and  intemperance,  bringing  difeafes  and  death  upon 
their  bodies;  in  their  civil  corruption;,  overthrowing  their 
families, by  fwallowingdown  their  eilates;  yea,  they  corrupt 
themfelv«s  eternally,  de/lroying  body  and  foul  by  their  ex- 
ceft.  Lord!  how  will  the  fatted  glutton  (withoMt  re- 
pentance) fry  in  iu-ll  ;  how  difnial  a  recoinpencewill  a  fea 
of  brimltcne  be  for  a  river  of  wine  !  They  who  aredrowned 
in  proful'enefi,  I'iiall  crijinly  be  drowned  in  i>erdii''on. 

13  And  fhall  roccive  tli£  reward  of  unrighteoufnefs, 
ffi  tiicy  thut  count  it  pltafure  to  riot  in  the  day-time: 
^l^o^i llir^ are  ixnUi  blcmii!hcs,  Iportiiig  ihcmrclveswilli 


their  own  deceiving!!,  while  they  feafl  with  you  :  14 
Having  eyes  full  of  adultery,  and  that  cannot  ceale 
f  roin  fin  ;  beguiling  unliable  fouls ;  an  art  they  have 
e.ierciled  with  covetous  pradices  :  curled  children: 

Here  we  have  many  fad  and  dreadful  inftances  given  of 
the  height  of  fcnluality  and  hrutiflinefs  which  th'Te  feilucers 
were  arrived  at,  and  had  attained  unto.  Ltirtl !  how  do 
flefhly  lufls,  and  fenfiial  ad'ecTiions,  obfture  the  light  of  con- 
fcience,  and  corrupt  its  judgment  ?  There  is  fuch  an  iuii- 
inatc  comnumion  between  the  fviuland  the  body,  thai  iliey 
inrerchaHgeably  corrupt  one  another.  To  what  a  defperare 
degree  of  hardnefs  and  infer.fibiliiy,  lud  the  flames  of  lull 
feared  the  confciences  of  thefe  men!  They  had  loll  all  the 
ingenuous  baflifulnefs  of  human  nature,  andpleafed  them- 
felves in  their  licentious  principles  and  practices,  not  de. 
dining  to  do  that  at  noon  day  which  heathens  would  have 
blulhed  to  be  found  doing  at  midnight.  Cbfcrve  particu- 
larly, how  luxury  and  uncleannefs  accompany  each  other  ; 
they  took  ])leafure  in  rioting  andfporting  themfelves  in  thtir 
feafls,  and  their  eyes  were  full  of  adultery.  They  feailed 
antl  fedinimeafurably,  impurely,  and  luilfuUy,  making  tluir 
plenty  fodder  ami  fuel  for  their  lufts  ;  for,  havingfed  to  the 
full,  every  one  neighed  after  his  neighbour's  wife,  and  put- 
ting  out  the  candelsafter  fupper,  they  gave  way  promil'cu- 
cufly  to  the  ravings  of  unbridled  lull,  turning  the  temple 
of  the  Holy  Ghollintosn  hrg-(^yc  :  But  know,  O  unclean 
finner  !  that  God  will  return  Hinies  for  f.ames,  and  revenge 
this  fire  in  thy  heart  with  the  fire  of  hell.  How  nearly 
does  it  concern  thee,  who  lias  burnt  in  thefe  impure  lulls 
of  uncleannef?,  and  kindled  the  flames  of  God's  wrath,  to 
l.ibour  to  cool  and  quench  them  with  the  blood  of  Ciirift, 
and  the  tears  of  repentance,  w  hich  alone  can  allsy  the  heats 
of  fin  in  thee,  and  of  wrath  in  God  ?  Let  unclean  tinners 
improve  examples,  left  thty  be  made  examples. 

15  Which  have  forfaken  the  right  v/ay,  and  are 
gone  atlray,  following  the  way  of  Balaam,  the  Jon  of 
Bolbr,  who  loved  the  wages  of  unrighteoufneis  ;  j6 
But  was  rebuked  for  his  iniquity  ;  the  dum'b  af^ 
Ipcaking  with  man's  voice,  forbJ^Wie  madnefs  of 
the  prophet. 

Our  apnflle,  having  charged  thefe  men  with  infatiablc 
lufl  in  the  former  verfe,  proceeds  next  to  tnx  them  with 
infatiable  covetoufnefs  in  this  verle,  decIarin<T  that  this  (in 
had  diverted  them  from  the  right  way  of  truth  and  godh- 
nefs,  andcaufed  them  to  imitate  Bahiam  of  old,  wholV  love 
of  honour  and  wealth  fo  blindtrd  his  eyes,  that  the  afs  he 
rode  upon  could  lee  beyond  him,  whole  mouth  God  mi- 
raculoully  opened  to  rebuke  the  madnefs  of  the  prophet. 
Notehtve,  i.  How  the  wicked  in  after  ages  do  in  their 
courfes  and  practices  imitate  fuch  wicked  ptrfons  as  lived 
before  them  in  former  ages :  Tlufe  men  followed  the  way 
of  Balaam,  imitate  his  covetcufncfs  and  infatiable  defircof 
wealth.  2,  That  as  it  is  the  nature  of  all  fin  to  carry  men 
out  of  the  W'ay,  fo  coveioufncfs  in  particular  will  carry  a 
man  aiiray,  and  put  him  upon  the  praiflicc  of  any  wicked, 
nefs:  It  neither  fears  nor  forbears  any  Ihiful  courfe  to  at- 
tain its  cud  ;  they  that  will  be  rich  meet  with  many  enrice- 

nicnrs 


Chap.  ii. 


II.    St.     pete  R. 


106  J 


nients  unto  (in,  and  tiicy  will  not  fear  to  embrace  any 
enticement.  Nay,  verily  a  thirll  afrergain  willmake  aman 
tliirft  after  blood,  totretjTain.  Witiiels  Balanm  and  Jiidas, 
\*  ho  were  both  covetous  and  blojdy.  Coveroufnersis  oft- 
limes  the  caule  of  uncieannefs.  Hoiv  many,  for  the  fake 
of  money,  have  violated  their  matrim.onial  faith,  allured 
more  with  the  adulterer's  purfe  than  by  his  perfon.  Let 
no  perfon  hope  to  efcape  ar.y  fin  that  embraces  this  one  fin. 
3.  What  a  mighty  ftruggle  there  fomeiimes  is  in  a  natural 
man's  confcience  concerning  fin.  The  light  of  Balaam's 
conftience  made  him  refufe  the  wages  of  unrigheoufnefs, 
and  fpeak  honourably  :  If  Bulak  woulil give  rne  bis  boufcfuil 
(ifjilv:raadi'ni'l,lcannrjt,  kc.  but  at  the  fame  time  lult  in 
his  heart  led  him  forth  ilrongly  to  defire  it.  He  loved  t he 
•wages ijfunrightciufnefs  ;  loved  it,  yet  durft  not  touch  it.  4. 
How  extremely,  yea,  brutidily  mad,  fuch  men  are  upiju 
their  lulls,  who  will  not  be  rebuked  or  flopped  in  their  pro- 
j»refs  of  impiety  without  a  miracle.  Balaam's  running  was 
[o  greedy,  and  his  march  lo  fjrious,  that  he  had  ciirfed  the 
people,  had  not  the  angeUlopped  him,  and  the  afs  fpuken 
to  him.  Little  thanks  to  a  refolute  finner  that  he  does  not 
ru(h  on,  when  the  arm  of  omnipotency  pulls  hmi  back. 
O  let  the  heart  changing  power  of  the  grace  of  God  influ- 
ence us  to  good,  as  well  as  his  almighty  arm  reitrain  us 
from  evil,  or  we  are  miferable. 

17  Thefeare  wells  without  water,  clouds  that  are 
carried  with  a  tempeft,  to  whom  the  mift  of  dark- 
nefs  is  refei-vcd  for  ever. 

Still  our  apollle  proceeds  in  charafterifing  and  defcribing 
thefe  feducers,   which  were  tlien  amongit  them.      He  de- 
fcribing them  before  by  their  lur.ury  and  licentioufnefs,  by 
their  iiicontinency  and  uncleannels,   by  their  infaiiablenels 
andcoveioufnels,  now  he  proceeds  to  difcover  their  vanity 
and  emptincfs.      They  pretended  indeed  to  be  deep  foian- 
tains  of  laving  knowledge,  but  they  were  like  wells  without 
water;  and  tobe  clouds,  containingabundanceof  rain,  for 
the  watering  of  the  church  ;   whereas  they  were  like  clouds 
carried  about  with  the  tempeft  of  pride  and  ambition,  from 
one  vicious  doctrine  and  pract.le  to  anojher,  darUeinng  the 
church  ;  fnr  whom,  by  the  juft  judgment  of  God,  is  re- 
fervcd  the  hlackitfs  '.j  darkntj  1  ftr  ei>er.   A'o/f  here,  i.  The 
miniiters  of  the  Gofpcl  ought  to  be  as  wells,  for  depth   of 
knowledge,  for  purity  of  doctrine,  forrelidency  and  fixed- 
nefs  of   abode  ;   every  one  knows    where  the    town— well 
ftands;  though  minifters  are  wells  of  clay,  yet  (hould  tliey 
be  always  foil  of  the  v.;a:er  of  life,   and  always  at  hand  for 
the  people  to  have  recoiirfe  unro.      2.     The  miniiters  of 
Cbrill  iB'ift  be  full  and  watery  clouds,  able  and  apt  to  teach, 
sble  to  open  fcripture?,   able  10  convin;e  giiinfayers,   con- 
tinually dropping  dow  \\  the  heavenly  dew  ;  but  not  as  clouds 
vvitliout  water,  w  iihout  the  w  aterof  true  knowledge,  with- 
out the  %v,Tter  ofholinefs,  fanitity  both  of  heart  and  life,  nor 
without  the  water  of  ccnfolaiion  and  refre/hnient.      The 
hig'ied  commendation  of  a  miuifter  is  indultiy  for,  and 
ufeful  nefs  tot  lie  fouls  of  others ;   clouds  confume  ihemlelves 
by  watering  others.     3.   That  ahhouirli  feducers  are  wont 
to   make  grrnt  fliews   and  apperances  of   worth    in  them- 
f<lves,   yet  i;  is  agre.it  andinexcufable  (in  to  mike  (hew  of 
th't  gcodneff  of  which  we  are  wholly  void,   ;ind  to  which 
we  ai  e  alfo  oppufice  ;   to  be  'jjdls  'xi-itbout  watir,  and  clouds 


viithout  rain,  big  and  black,  accotnpanied  with  emptincfs 
and  drynefs.  Appearing  goodnefs  fets  men  at  the  farihfft 
diftance  from  real  goodnels;  they  that  fatisfy  thenifelves  in 
appearances,   will  never  labour  after  holmels  in  reality. 

18  For  when  they  fpeak  great  fwelling  wWi  of 
vanity,  they  allure  through  the  lulls  of  the  flefli, 
through  much  wantonnefs,  thofe  that  were  clean 
elcaped  from  them  who  live  in  error. 

The  next  fin  charged  upon  thefc  feducers  is  pride  and 
Q^entation,  they  (peak  big,  great/welling  words  of  vanity  ; 
with  a  lofty  and  affected  (ty  le  they  propound  their  falfe  doc- 
trines to  amnfe  the  fimple.  It  is  the  ufual  practice  of  fe- 
ducersto  (peak  in  an  high-flown  (train  of  words,  th.-it,  being 
not  underftood,  they  inay  be  the  more  admired.  Next  they 
allure  lo  their  party  fuch  novice  chriftians  who  had  left  the 
heathenifh  beaftiality,  and  made  an  outward  profelfion  of 
the  chriftian  religion.  The  word  rendered  to  c//:<re,  iia 
metaphor  taken  from  fifhers  or  fowlers,  who  produce  the 
bait  or  rtirape,  but  hide  the  net  or  fnare.  Seducers  bait 
their  hook  with  fuch  baits  as  are  proper  to  the  fi(h  they 
would  catch,  elfe  they  are  no  good  anglers.  But  chftrve, 
what  the  bait  is  here  before  us,  it  is  liberty,  it  is  licentiouf- 
nefs, they  allure  through  the /;//?/ o//Ae /?fy7;  .^  nobaitbke 
this.  Learn  hence,  That  the  true  reafon  why  feducers  have 
^o  many  followers  is  this,  becaufe  their dodtrine  is  liberti- 
nifm,  and  moflagreeable  to  the  carnal  lults  and  corrupt  af- 
fections of  men.  This  is  the  true  reafon  why  popery  has 
had  fo  many  profelytes ;  they  allure  through  the  lufis  of  the 
flfjh.  Never  was  a  religion  better  calculated  for  gratifying 
men's  beaflly  lufts  than  popery  ;  it  indulges  a  liberty  to  all 
abominable  lufts  and  unchriftian  praftifes,  yet  after  all  will 
blanch  over  wilful  violations  of  God's  laws  with  the  fa- 
vourable title  of  venial  crimes.  Let  my  foul,  at  the  great 
day,  berather  found  amongthefoberheathcn  philofophers, 
than  among  fenfual  and  brutilh  chriltians. 

1 9  While  they  promife  them  liberty,  they  them- 
fclves  are  the  lervants  of  corruption  :  for  of  whom  a 
man  is  overcome,  of  the  fame  is  he  brought  in 
bondage. 

Obltrve  here,  i.  How  the  old  pretence  for  the  moft  un- 
bounded licentioufnefs  has  been  liberty  ;  they  pre niife  you 
likeriy  ;  a  liberty  to  do  any  thing  v.'ithout  fear  :  but  thisis 
not  liberty  properly,  but  licentioufnefs,  which  in  reality  is 
the  greatcftflavery.  Accordingly  it  follows,  they  themjelvet 
are  the ftrvants'vf  corruption  ;  that  is,  fuch  as^iromife  you 
a  (infulliberty,  areihe  greatefl  flaves  tofin  and  corruption 
thenifelves.  All  fin  is  fcrviiude  and  flavery  ;  and  when  fin 
and  finner«i]at:er  men  with  the  great  opinion  of  liberfv.  it 
makes  them  the  moft  miferable  vafTals,  and  thewoillof 
flaves  ;  for  fo  many  lufts,  fo  many  lords,  fo  many  vices,  fo 
many  tvrants  has  a  finner  over  him.  As  when  the  ccrv- 
qneror  brings  the  vanquifned  into  captivity,  he  makes  thvin 
flaves,  and  iinpofes  on  them  vile  and  fervilt  (-.£5ce«  ;  in  like 
m.^nn^r,  thoftrlults.  by  which  finnfrs  have  been  coiqiirred 
and  brought  in  bondage,  they  muft  needs  be  flavev  unto. 
Is  thislibfTty  to  obey  every  luft  as  a  pe  t\'  fl.^ve  ?  CM)  you 
this  freedom,  when -a  man  canno:  chore  but  fin  ?   ll  to  fin 

6  T  be 


io66 


II.     St.     peter. 


Chap.  in. 


be  the  only  liberty,    they  have  no  liberty  ii)  heaven  ;  no, 
this  is  the  Jervice  of  corruption  ;   a  thraltluni  nut  a  freedoni. 

20  For  if  after  thcv  have  cfcapcd  the  pollutions 

of  the  world  through  the  knowledge  of  the  Lord 

and  Saviour  Je(us  Chrift,  they  are  again  entangled 

therein,  and  overcome :   the  latter  end  is  worle  with 

them  than  the  besinninfj. 
o  o 

By  cfcaping  the  poUmions  of  the  world,  underftand  iheir 

renouncing  of  them  in  bsptifm  ;  their  converfion  from  hea- 

thenifm  to  the  profeffion  wf  chriftianiiy,  by  'he  kno\\li.d^e 

of  the  gofpel.      Now,  if  afterwardsthey  reiiirn  to  it  ngam, 

and  are  intangled   in   their  idolatry,  and  other  grofs  lin^, 

their  latterend  is  worfe  thnn  their beginniiig,  theirchiiftian 

Jieathenifm  worfe  than  their  old  heathenifin.   Lfarn  hence, 

That  a  perfon  may  forfake  many  grofs  and  fcandalous  fins, 

and  have  a  vifible  change  and  reformation  wiought  in  his 

life  ;  but,  not  being  a  thorough  and  prevailing  chjiige,  he 

is  flill  in  nn  unfafe  llaie  ;  his  latter  end  may  be  worle  that) 

che  beginning. 

21  For  it  had  been  better  for  them  not  to  have 
known  the  way  of  righteoufnefs,  than  after  they  have 
known  it,  to  turn  from  the  holy  commandment 
■delivered  unto  them. 

Asif  the  apoillehad  faid,  The  fin  and  mifery  of  thefe 
men  had  been  far  Icfs,  if  they  had  never  known  the  way  of 
righteoufnefs  revealed  by  the  gofpel  ofChrifb.than  after  they 
have  known  it,  to  forfake  thepradliceof  holinefs,  which  by 
their  baptifmal  proftflion  they  had  obliged  themfelves  unto. 
Learn  hence.  That  to  fin  againlt  light  and  knowledge  re- 
ceived in  and  by  the  gofpel  is  a  very  heinous  aggravation 
of  fin.  The  condition  of  perfons  fimply  ignorant  is  not  fo 
bad  by  far  as  theirs,  who  have  been  enliginened,  aiu!  yet 
dfterwards  have  apoH-atifed.  A  relapfe  is  ever  more  dan- 
gerous than  thefirff  ficknef?,  more  foon  incurred,  tiiore 
bardly  cured.  Wo  to  thofe  that  relapfe  from  God  to  the 
world,  from  truth  to  error,  from  grace  to  vice  ;  the  latter 
end  will  be  worle  than  their  beginning,  if  they  recover  not 
themfelves  again  by  timely  repentance. 

2  2  But  it  is  happened  unto  them  according  to 
the  true  proverb,  the  dog  is  turned  to  his  own  vo- 
mit again  ;  and.  The  fow  that  was  waflied,  to  her 
wallowing  in  the  mire. 

Ohferve  here,  The  odious  character  given  of  apoflafs  ; 
the  apoflle  cpmpares  them  to  dogsand  fwine,  who,  though 
wodied  iiirhe  water  of  baptiliii  externally,  yet  their  natures 
•wcrenever  internally  rt  nerved  by  the  Holy  Ghotl.asChrift's 
fiieepare.  All  the  outward  reformation  of  life  which  is 
found  in  unrenewed  perfoii«,  is  but  like  the  wafliing  of  a 
Iwine,  which  you  may  miikf  clean,  but  cnn  never  make 
clenniy  ;  upon  occalion  it  v.ill  again  to  the  mire  ;  nuke  the 
Avine  a  Iheep,  ciiangeits  nature, and  it  willnevcr  delight  in 
filtlj  more  ;  but,  w  hiUl  it  retain*  its  filthy  nature,  it  will 
delight  in  filihinefs.  Dogs  that  have  dTgorged  ih'ir 
ihiinachs,  are  d.ig<  ftill  ;  and  fwine  wjdied  are  f^  ine  (till. 
No  wonder  th:a  if  teinpiation  draw  them  to  return  to  their 


vomit,  and  mire  .ig^iin.  O  our  God  !  as  thou  had  outwardly 
wjlhr-d  II-  in  bjptii'iii,  do  lUou  inwardly  renew  us,  aiii> 
thviroughly  fanctily  us  by  the  Holy  5>pirit  ;  .'is  we  are  the 
\^  (I  kinanlhip  of  ihiiie  lland^,  ni.'ke  us  ilfothe  (liecpofthy 
pitlui  e,  that  «nir  love  to  purity  may  daily  more  and  more 
increal'e  :  That  ^s  hen  apoitaiiiing  finners  return  to  their 
vnmit  with  the  dog,  and  to  the  mire  with  thefwiiie,  and  (o 
d;  av.-  back  into  perdition,  wemjybe  of  the  number  of 
thofe  that  perfcverc  10  the  falvation  of  cur  fouls.    Amen. 

CHAP.      III. 

Ou,r  apoflle  in  thii  clufier  exiwrts  chrif'nns  to  the  Icwe  and 
pradhce  0/  unlvnfal  fiolinrfs,  as  llie  Lcjl  preparative Jor 
the  day  ofjud^V'.ait. 

THIS  fccond  cpifllc,  beloved,  I  now  write  unto 
you:  in  ^dM  which  I  ftir  upyourpure  minds  by 
w  ly  of  remembrance  ;  2  That  ye  may  be  mindful 
of  the  words  v.hich  were  fpoken  before  by  the  iioly 
prophets,  and  of  the  commandment  of  us  the  apof- 
tles  of  the  Lordand  Saviour  : 

Obfervehere,  i.  The  defign  of  both  St.  I'cter's  cp"ftle» 
was  one  and  the  f.'ine,  even  to[)Ut  them  in  remen)brance 
of,  and  to  call  to  their  minds  wiui  they  h.Td  forireily  heard 
and  uniler.'iood,  Itut  polhbl)'  no*,  retained,  nor  duly  con- 
fi  !cred.  Note,  The  oilice  of  njinif?frs  is  to  he  remem- 
biancer?.  The  lord's  renietrhrancers,  by  putting  I>iq)  in 
mind  of  the  people's  wants  ;  x.\\c\t  people's  rotienUiranctrs, 
by  puttinij  them  frequently  in  mind  of  their  duty  to  God. 
There  is  then  a  conliant  neceility  c;f  a  conl'cicntious  niinif- 
try  ;  none  are  weiiy  of  it  bat  hich  as  love  not  tube  remem. 
beredoftheirduty  byit.  >Jay,  fjriher,St.  Peteritlh  them, 
he  would  Itir  up  ihn'ir  pure  mituli  by«.iy  of  remembrance  ; 
implying,  rhar  tiie  memories  of  ihe  bell  chrifli.sns  fi,i:id  i;i 
need  of  refreihing.  and  the  aSVc^ions  of  the  holicfl  want  a 
frelh  exciting.  'l"hc  frcelt  chrKtiaiis  fonietime*  v.'anr  a 
fpiir  :  We  are  flow  to  lenrn  what  we  lliould  do,  and  more 
flow  to  do  what  we  have  learnt.  Great  then  is  the  fin  cf 
thofe  who  contemn  repeated  truths.  «GiWied  is  that  curio- 
fity  that  defpifes  a  vvholcfonie  truth,  becdule  it  is  common. 
If  wc  have  fuch  nice  ftom.ichs  that  will  not  endure  to  eat 
twice  of  the  fame  di(h,  if  wholefome  ;  it  isjuft  with  God, 
that  want  fliould  overtake  our  wanronnefs.  Ctferve,  2. 
What  it  is  that  he  would  have  them  remember  and  be 
mindful  of;  it  is  the  word  of  propffc-cy  in  the  Old  ieila- 
nient,  and  the  do<r!rine  of  the  golpel  in  and  under  the 
New,  That  ye  he  mir.ilful  if  the  -^uds  f^'^hen  b.f',rr  l<y  t^e 
holy  prrjpkfis,  namely,  En')cb  and  D-iniil,  whoprophcfied  iif 
the  general  judgment  of  thi;  lafl  day,  and  of  the  diftriiclion 
of  Jcrufalein,  then  at  hand.  Ol/.-rv.'.  ^.  How  St.  I'etcr 
here  joins  the  prophets  and  apodlestogetlier,  as  concurring 
harmonioufly  in  their  doL^rine  ;  what  was  foretohi  by  the 
prophets  was  cotifirmed  by  the  apoftles  ;  hence  ihty  are 
laid  to  have  bur  one  mouth,  St.  Luke  i.  As  he  /pake  by 
the  mouth  of  all  his  prophets,  not  by  the  mouths  ;  for, 
though  the  prophets  and  apollles  were  nuny,  yet  had 
they  all  but  one  luuuth,  fpciking  all  the  fame  things. 

3  Knowing 


Chap,  iii- 


II.    Sr.     PETER. 


1067 


3  Knowing  thisfirfl;  that  there  (liallcome  in  the 
lad  days  feoffors,  walking  after  their  own  lufts,  4 
And  faying,  Where  is  the  promifcof  liis  coining  ? 
for  fince  the  fathers  fell  afleep,  all  things  continue 
!ts  they  were  from  the  beginning  of  the  creation. 

Cl>/erve  here,  1.  The  perfons  fortold,  or  whar  fort  of 
men  fhould  be  fuunci  in  thelie  !a(b  o'ays  ;  namely ,  Jcofftrs. 
Thefe  arc  thedregs  of  ntnukind,  fosind  in  the  dregs  of  time  ; 
they  feoff  ronietinies  at  th;  word  of  God,  fometiines  at  re- 
ligion and  the  wsy«  of  good  uiea  ;  fomctimes  at  fin,  and 
tliL-  foUies  of  thofe  that  ;ire  bad.  The  fcoffing  fpirit,  is  a 
vile  fpirit  ;  it  is  better  tcbf  a  fi;ol  than  a  rioutcr  ;  better  10 
hive  adiiil  fpirit,  tiian  .n  dsridinj;  fpirit  ;  to  deride  God  and 
religion  Is  the  heiglu  of  impiety.  Such  as  arc  in  the  chair 
of  the  ftorner  are  in  tiie  iiighell  form  in  the  devil's  fchool. 
2.  What  It  was  tliat  tlrefe  men  fcolfed  at  ;  namely,  at  the 
prediftion  of  our  Saviour's  coininj^tojudge  the  world  ;  they 
lay,  U'hfre  is  the  prctr.ife  of  his  coTrAng  ?  becaufe  Chrifc  did 
not  come  when  fome  looked  for  him,  they  concluded  he 
would  no:  co-ne  jt  all,  bat  thu  all  things  ii;oulJ  go  on  in 
«  conlfant  couife,  .ts  they  had  done  from  the  beginning  of 
the  creation.  •^.  7'he  character  of  the  perfons  who  are 
called  fcodVrs  ;  they  are  laid  to  vjalk  ajter  iht.ir  owft  luJIs, 
men  of  fenfual  fpirits,  and  licenrious  lives.  N  o  wonder, 
that  they  who  give  themfelves  up  to  all  na.nner  of  fenfu- 
ality,  t!o  deny  a  judgment  to  come  ;  for,  as  it  is  expedient 
for  them  that  there  lliould  be  none,  fo  they  endeavour  to 
perCuide  t  hemfelvrs  that  there  (hal!  be  none,  and  are  srlad 
to  timl  arguments  to  fortify  themfelves  in  that  perfuaiion. 
But  fnrely  Godfcorueiii  the  (corners,  he  will  laugh  at  their 
calamity,  and  mock  when  their  d?foiation  coineth.  Lord  ! 
what  a  black  and  horrid  ingratitude  is  this,  to  fcoii  at  the 
Aulvir  of  ourbeings,  and  the  Patron  of  our  lives  ;  tolive 
in  defiance  of  him  in  whom  we  live  ?  Is  it  rot  time  for 
God  to  come  and  judge  the  world,  when  men  begin  to 
doubt  whether  ever  he  made  it  ? 

5  For  this  they  willingly  arc  ignorant  of,  that  by 
the  word  of  God  the  heavens  were  of  old,  and  the 
earth  (landing  out  cf  the  wafer  and  in  the  water. 
6  Whereby  the  world  thr.t  then  v/as,  being  over- 
flowed with  water,  perifhed.  7  ]?ut  the  heavens  and  , 
the  earth  which  arc  nov/,  by  thefanie  word  are  kept 
in  ftore,  rcferved  unto  fire  againft  the  day  of  judg- 
ment and  perdition  of  ungodly  rsen. 

1  hefe  fcofisrs  had  declared  in  the  former  ver^e,  that  the 
•world  wa-thefame  it  wasfrem  the  beginning;  thalnature 
alwayshad.aud  ihereforeever  would  keepiis  courfe.  But, 
fay?  the  apnftle  here,  thefe  fcofiersknow  bttter  ;  if  they  be 
ignorjint,  they  are  v,  illin!>ly  igno  ■  ^\\t  what  a  change  God 
made  in  the  .vorld  fince  the  crc'aiitm  of  it,  andth^t  lie  can 
as  eifdy  dtdrov  it,  as  liedid  at  f;r  If  creaieit.  Toevidence 
th's,  the  apoltle  ihews  how  God  by  water  drowned  the 
old  world,  and  therefore  all  things  had  not  con;inued  as 
they  were  from  the  beginning  of  the  creation;  and  that  this 
prtTent  woi  id  dial),  wiien  God'i  titne  is  ccrne,  be  ruined  by 
fire,  as  tlie  old  world  was  by  water.  The  fan.e omnipotent 
power  cf  God  .vhich  created  rbe  world,  upholds  itaiidpre- 


ferves  it,  and  will  at  laft  deftroy  it,  namely,  at  the  final 
jude;ment,  when  all  wicked  perfons,  efpecially  prophane 
Icoifers  at,  and  deriders  of  Chrill's  coming,  (liall  be  con- 
demned and  perilli.  Wenct  learn,  That  thofe  great  and 
awful  works  of  Cod,  the  creation  prefervatioii,  and  final 
deftruction  of  the  world,  firll  by  water,  and  next  by  fire, 
none  ought  to  be  ignorant  of,  but  all  ought  to  meditate 
frequently  upon,  andbecontiiiually  prepared  for.  2.  That 
the  day  of  judgment  will  be  a  day  of  perdition  to  ungodly 
men,  they  /hall  then  be  utterly  and  eternally  dellroyed. 
The  wicked  are  called  in  fcripture  fons  of  perdition,  they 
are  h  adlively,  they  make  it  their  work  to  deftroy  others, 
andthey  arefopaflively,  they  fliallbe  deflroyedat  that  day, 
when  they  and  their  works  fliall  be  burnt  up. 

8  But  beloved,  be  not  ignorant  of  this  one  thing, 
that  one  day  h  with  the  Lord  as  a  thoufand  years, 
anda  choufand years  as  one  day.  9  The  Lord  is  not 
llack  concerning  his  promife  (as  fome  men  count 
flacknel's)  but  is  long  fuffering  to  us-ward,  not 
willing  that  any  fliould  perifli,  but  that  all  fhould 
come  to  repentance. 

Our  apoftle  here  anfwers  the  cavil  and  objection  of  the 
foremeniioned  fcoflers,  namely.  That  if  Chrift  intends  to 
come  tojudgment,  why  does  hefo  long  defer  his  com  ng? 
To  this  our  apoltle  replies,  i.  by  alfuring  them  that  this 
delay  ought  not  to  be  judged  according  to  our  fenfe  and 
appreheniion  of  things,  for  God  does  not  meafure  time  as 
we  do,  but  a  thoufand  years,  whichfeem  folongtous,  are 
but  a  day,  yea,  but  a  moment  to  him  whois  eternal,  and 
inhabiteth  eternity.  To  the  eternity  of  God  no  finite 
duration  bears  any  proportion  ;  to  eternity  all  time  ia 
equally  fliort ;  Gud  does  not  meafure  time  by  our  pole, 
nor  carl  up  years  by  our  arithmetic.  2.  He  afTures  them 
farther,  that  God's  delay  of  judgment  did  not  proceed 
from  (larknefs.,  but  f-om  divine  patience  and  goodnefs. 
He  delays  his  coming  on  purpofe  to  give  men  time  to  re- 
pent, and  by  repentance  to  prevent  their  eternal  ruin.  Lcartt 
hrncs,  I.  That  God's  delay  of  judgment  is  no  ground  for 
finners  to  conclude  that  he  will  not  come  to  judgment,  for 
our  Saviour  ha^no  v;herefi^ed  and  determined  the  time  of 
it.  We  can  neither  be  lure  «  hen  our  Lord  will  come,  nor 
certain  whi=n  he  will  not  come.  2.  That  the  true  reafori 
why  God  ddfcri  judir-uent,  is  to  give  finners  opportunity 
for  repentance,  if  this  be  not  complied  svith,  he  referve^ 
thofe  v/ho  are  incorrigibly  bad,  to  a  more  remarkable  ruin, 
condemning  them  tijat  will  not  be  laved,  but  ubitinatel/ 
dellroy  themfelves. 

JO  But  the  day  of  the  Lord  will  come  as  a  thief 
in  the  night,  in  which  the  heavens  fliall  pafs  away 
with  agreatnoife,  and  the  elements  fhall  mtltwith 
fervent  heat,  the  earth  aifo,  and  the  works  tiiatare 
therein  Ihall  be  burnt  up. 

Ourapwllle  having  ^fl'eried,  that  this  folemnday  of  judg- 
ingthejews,  at  the  ddlructionef  Jerufalemfirft,  and  then 
of  all  niard;ind  at  the  end  of  the  world,  willcertjinlycome  ; 
lie  nextlhc'.vs  the  manner  how,  and  that  though  this  great 
day   of  the   Lord  coiacs   fiowly,  yet   it  will  come  unex- 

6  T  *'  pecltdly 


io6S 


II.     St.     peter. 


Chap.  m. 


ptifledly,  like  a  thief  of  the  nij>hr,  furpriling  the  fecure 
and  unprepared  part  of  the  world.  1  he  thiefconieth  wiih- 
out  warning  and  without  noife,  fo  fli;ill  the  coming  of  the 
Son  of  mjti  he.  Rev.  xvi.  15.  UehclJ  1  ome  as  n  th'nf, 
bUffd  ate  ibey  that  w,itch.  0  h/trvt  t\e\t,  The  apoltle  de- 
clares what  a  grcatchaiijre  there  will  be  wlien  Chrilt  comes 
:o  judgnieiu,  luintly,  a  total  d  (Txlution  ot  the  whole  frame 
of  nature,  The  heuvcnsJljaUpufs  uwtiy  -jjilh  a  gnat  nt>ifc, 
the  eiementi /hallrntlt,  and  the  rarlh  be  burnt  up  .•  thjt  is,  iay 
fome,  totally  confunicd  and  utterly  aboliHird  ;  for  when 
there  is  no  more  need  of  fun  and  ft:ir.<:,  of  earth  and  water, 
why  fliould  they  he  any  more?  And  when  the  faints  Ice 
God  face  to  face,  what  need  of  the  gUf^  of  the  cre.itures 
to  behold  the  face  of  God  in  ?  Others  conceive  that  the 
heavens  and  the  earth  IhjII  not  be  annihilat<  H,  but  better- 
ed and  improved,  their  fublhiice  continued,  but  their 
qualities  changed  ;  that  out  of  this  cnnflagraiion  G"od  will 
bring  forth  a  new  edition  of  heaven  and  earth,  and  of 
vhat  is  contained  in  them,  to  be  the  everlalling  monumenrs 
of  his  own  power  and  goodnels,  and  the  delightful  objtft 
of  his  faints  contemplation. 

11  Seeir7g  then  that  all  thefe  things  fhall  be  dif- 
folved,  what  manner  of  perlbns  ought  ye  to  be  in 
a'l  holy  converfation  and  godlinefs. 

Thefe  words  are  St.  Peter's  pr3(ftical  improvement  of 
the  foregoing  doftrine,  concerning  the  certain,  fudden^  and 
terrible  judgment  of  Chrift  to  come.  If  the  whole  frame 
of  heaven  and  earth  ftiall  be  fo  wonderfully  changed,  and 
a  new  world  made,  how  holy  Ihould  thty  be,  and  how 
great  a  degree  of  purity  fliould  they  labour  to  attain  unto, 
■who  expect  to  live  in  this  new  world.  Learn  hence.  That 
the  hrin  belief  of  ChrilVs coming  tojudgment,  and  the  dif- 
Iblution  of  this  finful  world  by  fire,  (hould  convince  all 
chriftians  of  the  ntcefllty  of,  and  engage  them  in  their  pnr- 
I'uits  and  endeavours  after,  a  life  of  univerfal  holinefs,  and 
tKat  v/ith  the  utmoft  care  and  pofli'ole  diligence.  Heaven 
is  an  holy  place,  has  holy  company,  holy  employments, 
holy  enjoyments  ;  we  mufi  be  qualified  for  it.  before  we 
can  be  admitted  into  it,  and  begin  that  life  of  holinefs  upon 
earth  which  will  never  end  in  heaven  ;  without  a  prefent 
lueernefs  for  heaven,  we  mult  never  cxpedl  to  be  admitted 
iutn  it.  Col.   i.    12. 

12  Looking  for  and  haflingunto  the  coming  of 
the  day  of  God,  wherein  the  heavens  being  on  fire 
/hall  be  diflblvcd,  and  the  elements  Ihall  melt  with 
fervent  heat  ? 

H.iving  exhorted  perfons  hy  holinefs  to  prepare  for 
Clirift's  coming  to  judgment  in  the  foregoing  vrrfe,  he 
now  dircclj  ihein  to  exptft  and  look  for  it,  to  delire  and 
long  after  it,  h;king  J'lr  and  hajling  unto  the  coming  <f  the 
day  of  G'ld,  that  jnytul  day  of  our  perfect  deliverance  and 
falvation,  when  the  lower  heavens  and  earth  flial)  be  dif- 
iblved,  and  the  elements  nich  with  fervent  he.Tt.  Learn 
beiue.  That  there  is,  or  ought  to  be  in  all  believets,  a 
vehement  deiireafter,  and  a  ft-rvent  longing  foj-,  the  com- 
ing and  appearance  of  our  L.ord  Jefus  Chrilt.  Q  thriftian  ! 
long  intenfely  for  Chrilt's  companyj  for  know  afluredly  he 
lungs  for  thine. 


13  Xeverthelefs  we  (accordin:^  to  his  proinife) 
look  for  new  heavens  and  a  new  earth,  wherein 
dwelluth  righteoufncifs.  14  Wherefore,  beloved, 
feeing  that  ye  look  for  Inch  things,  be  diligent,  that 
yc  may  be  found  of  hiin  in  peace,  without  fpot, 
and  blamelcls. 

Chferve  here,  i.  Whit  is  the  fulijet.^-m3tterof  the  chrif- 
tian's  txpcclaiion,  he  li-ckj  for  new /.i-tj'twf,  and  a  new 
earth  in  which  d-j)tlUlh rivhtt'iujntfs ,  thnt  i.*,  only  righteous 
pirfuns,  and  perfttlly  righteous  pcrlnrs,  w  here  fin  fhall  no 
mnie  jirevail.  2.  What  is  the  ground  and  foundation  of 
thi;;  hope,  in  the  clnillians,  it  is  the  promife  of  (Jod,  lu- 
(uccrn  ding  tr,  his  prQ,tiife )  hok  for  ntiv  leavens,  &c.  To 
hope  fir  any  thing  that  God  has  noi  promifed,  is  pre- 
lumption.  Hojie  is  the  expectaiion  ol  liinie  tutnre  oood 
which  God  ha>  prornil'ed,  and  faiih  lu-lieved.  •^.  How 
chrillians  flioulj  e]uj!ify  and  Jit.  iji.ike  ready  and  prepare 
themfc'lvesfor  ihi>  j.'vful  hour,thisdcliiihIe  place  and  ftate. 
Be  diligent,  &:c.  Give  all  diligence  that  yc  may  be  f«  tind 
at  th.it  day  in  a  flate  of  peace  and  recoiiciliatiim  with  God 
by  jullilication,  and  >vilhont  fpot,  and  lilanielef-.,  wiihout 
any  allowed  fpoi  or  blame,  by  prelfing  now  atit-r  the  highefl 
nieafnres  of  fanc'tificatii'i).  that  fo  an  entrance  ni  ly  both 
JDyfnlly  and  abundantly  be  adiiiiniffertd  10  you  into  that 
kingdom  wherein  dw.elleth  righteoufnefs. 

15  And  account  thai  the  lom^-fufFciing  of  our 
Lordzi  falvation,  even  as  our  beloved  brother  Paul 
alio,  according  to  the  wifdom  given  unto  him,  hath 
written  unto  you;  16  As  alfo  in  all /hj  cpiftles, 
fpeaking  in  them  of  thefe  things :  in  which  are  ibine 
things  hard  to  be  underflood,  which  they  that  are 
unlearned  and  unliable  wrelt,  as  they  do  alfo  the 
other  I'cripturcs,  unto  their  own  dellruclion. 

In  thefe  words  St.  Peter  advifes  them  to  niajce  an  htily 
and  wife  conftniction  of  the  foibearaiue  of  Gc;d  in  his  de- 
laying to  come  to  judgement,  not  to  thiiik  ihat  God  ncg- 
lefts  theni  under  fuffenngs,  or  is  wcll-pleafed  with  the  pcr- 
verfcnefs  of  the  world  in  linning  ;  but  his  paiience  and 
long  fufferingtowards  them  is  hereby  dilpl^yed,  inoiderto 
the  bringing  of  them  to  repentance,  and  by  repentance  :« 
falvation.  Account  that  the  long-fuffrring  oj  Cod,  that  is, 
thedefign  of  God  in  his  long-futfenng,  is  the  (iiiner's  fal- 
vaiion.  Here  note,  Thar  patience  and  long  fnlKring  in 
God  is  an  ability  or  power  in  him,  not  only  to  di'Uy  the 
execution  of  his  wrath  for  a  lime,  by  a  temporary  fiifpen- 
fion  of  it  towards  thein  that  perilh,  and  HmII  f.tl  it  at  l;.lf  ; 
but  to  delay  the  execution  of  it  towards  oihers.  in  order  to 
their  eternal  falvation, ihat  they  may  never  feel  it.  Oiifrrve, 
How  thii  apofile,  to  idd  to  the  flrength  and  authi^rity  of 
w;hdt  he  had  fpoken  concerning  the  certainty  of  Chrifl's 
coining,  and  their  duty  to  be  in  ready  ptep.irjtion  for  it, 
doth  make  mention  of  St.  Paul  as  hearing  wit nel^.  in  iVverjl 
places  of  his  epilHcs,  thereunto  :  Even  as  our  bel ,ved  h'  other 
Paul,  Sic.  As  the  prophets  had  all  one  mouih.  fo  had  the 
apoflles  alfo,  fpeaking  all  the  faine  thmg.  Chferve,  l.illly. 
The  teftimony  given  by  St.  Peter  to  St.  Paul's  epilHts. 
He  Jcknowledjjts,  That  there  v.tieJ«iiH  things  m  them  hard 

ta 


Chap,  i, 


I.     St.    JOHN. 


10% 


to  lie  unddjloott.      Afark.    He  doth  not  fsy  many  thinjrs, 
much  K'fs  that  jII  tilings  in  St.  Paul  were  hard  to  be  under- 
Jhid,  but  I'ome   things  only.      How  vainly  then  doih  the 
church  of  Rome  produce  this  text,  tc  prove  the  obfcuriiy 
ofthevkhole  fcripture  ;  whereas  the  great  and  nccefTary 
things  to  ourfalvation  are  fo  plainly  revealed  in  fcripiure, 
f  hat  even   bahes  in    Chrill  do    apprehend  and   umierftand 
them.     And  though  there  be  difficulties  in  other  points, 
more  remote  from  falvation,  yet  they  arc  fo  for  our  cxerciie 
and  trial,  to  excite  our  moft  intenie  Ihidy   and  diligence. 
Notf  farther,  Who  the  perlunsareto  whom  the  ftriptures 
are  hard  to  be  underftood,  to  the  unleaned  and   unHable, 
who  wreftand  pervert  them  to  their  own  dellruftion.  The 
original  Aord  rendered  to  wejt,  is  a  metaphor  t.iken  from 
tonurers,  who  put  a  man  upon  the  ratk,  they  torment  him, 
Jo  long  t'll  they  make  him  fpcak  what  he  never  meant  to 
fpe.ik;  fo  thel'e  wrelt  a  ienfeout  of  fcripture  which  the  Holy 
Glioll  never  intended.      Scriftura  ohfcurltas  non  nwe  re- 
quite n^iejjitatem ,  fed fpir'iius  illum'inantis  ft  minij/erii  expo- 
iientis  Kecfjfitatem  o/iendit.     Bilhop  Davenant. 

1 7  Ye  therefore,  beloved,  feeing  ye  kno^v  ihefe 
thifigs  before,  beware  left  ye  alfo,  being  led  away 
with  the  error  of  the  wicked,  fall  from  your  own 
ftcadfaftnefs.      i8  But  grow  ia  grace,  and  in  the 


knowledge  of  our  Lord  and  Saviour  Jefus  Chrift  : 
To  him  be  glory  both  now  and  for  ever.    Amen. 

Our  apoitle  concludes  his  epiIHe  with  an  exhort.-»tion  to 
watcli  agjinft  the  errors  and  laU'e  dcftrines  of  fcducers, 
left  we;  bfing  led  away  thereby,  do  fall  from  our  own 
fteadfallnels  in  the  faith  of  the  goCpel.  It  ought  to  be  our 
care  not  only  to  be  found  in  the  faith,  but  fte;dfaft  in  the 
faith  ;  and,  that  w  e  may  be  fo,  we  are  here  directed,  i .  To 
grow  in  giace,  in  all  grace,  in  faith,  hope,  and  love  ;  for 
grace  cftaUlilhcs  the  heart,  and  accordingly,  (teadfafinefs 
and  increafc  of  grace  are  here  joined  together.  2.  To 
grow  in  knowledge  ;  the  way  to  be  kept  fteadfjft  is  to 
grow  in  grace;  and  the  bp(l  way  to  grow  in  grace,  is  to 
grow  in  the  knowledge  of  Jefus  Chrift,  to  know  hitn  in  his 
jjerfon,  in  hi<  cflices,  in  his  undertaking,  in  his  dt  ftrine, 
in  his  example;  fuch  a  knowledge  asthisis  of  Jefus  Chrift, 
ii  fundamental  to  all  graces.  They  all  begin  in  know- 
ledge, and  are  increaled  by  knowledge.  Crc-w  in  grace, 
and  in  ihe  knowledge  of  Jefus  Chrijt  ;  behold  how  thefe 
two  keep  equal  pace  in  the  foul  of  a  chrillian,  namely, 
grace  and  knowledge  ;  in  what  degree  one  incrcafes,  the 
other  increafes  proportionably.  To  the  author  and  finiflier 
of  which  grace,  to  the  fountain  and  foundation  of  which 
knowledge,  be  afcribed  all  honour  and  glory  both  now 
and  for  evermore,     yfmen. 


THE 

FIRST    EPISTLE     GENERAL 


O    F 


o 


H 


N. 


As  tntchiv.g  the  author  end  penman  ofthh  ep'^fJc,  the  church  of  God  has  in  all  ages  concluded  it  to  be  St.  John  the 
apcjlle,  ike  fame  perfon  that  ivrote  the  gofpcl,  though  we  do  not  find  his  name  prefixed  to  either,  which  is  looked 
upon  as  an  evidence  of  his  great  humility :  he  that  was  fo  high  m  Chri/l's  favour  as  to  he  called.  The  difciple 
whom  Jefus  loved,  how  Ultle  and  hmu  low  was  he  in  his  own  fight  I 

The  time  when  he  wrote  this  epifle  is  concluded  to  have  been  a  Utile  bfore  the  deflruBton  of  Jentfalem,  becaufe  he 
fpeaks  of  the  laf  hour  now  at  hand,  xohich  is  generally,  underfiood  to  be  the  lajl  times  of  the  Jewifh  flate  ;  and 
becaufiof  the  many  Antichrifts  and  falfe  prophets  which  were  then  mmng  than,  fuch  as  Chrifi  tells  us,  Matt, 
xvi.   24.   where  to  be  the  imvudiate  forerunners  of  tliat  dfflruElion. 

The  occafwn  of  writing  itfeems  to  be  twofold,  partly  to  a7~m  the  Jewifh  converts  againfl  thofe  loofe  doBrines,  that 
faith  without  works,  believing  without  doing  right  em  fiefs,  was  fufficient  to  falvation ;  that  men  might  be  chil- 
aren  cf  the  light  and  yet  walk  in  darknefs,  the  favourites  of  God  witlmt  obedience  to  his  laws,  or  love  to  his 
children  or  fervants;  and  partly  to  foUfy  them  againft  the  impious  doctrine  of  the  Gnfics,  wlio  fprang  frcmi 
Simon  Magus,  and  pretended  to  extraordinary  meafures  of  hiouiledge  and  divine  illumination,  from  whence 
thp  had  their  name ;  but  n-twitlflandmg  all  thefe  glittering  appearances,  they  alloiued  ihemflves  in  all  manner 
of  impious  and  vicious  praHues. 


1070 


I.     St.    J  O  H  N. 


Chap.  r. 


Nixw  that  Si.  John  particularly  aims  at  thefc  men,  is  evident  from  the  Jrequenl-and  plain  nUuftani  ■thrcuglioiU  this  (p;Jl(e^ 
to  thofe  nanw.^  and  titles  luhich  this  ftcl  ajfumcd  to  than/elves:  thits,  chap.  ii.  4.  He  that  faith  I  know  him, 
and  kecpcth  not  his  commandments,  is  a  liar,  and  the  truth  is  not  in  him.  Thisfefl  a!fo pretended  that, 
whatever  the:,'  did,  they  could  not  fin.  Hence  is  lliat  of  the  apojtte,  chap.  i.  8.  If  wo  fay  that  we  have  no  fin, 
the  truth  is  not  in  us.  In  a  word,  tiiefe  tnm  mt  only  held  it  lawful  to  rcmiince  chrijlianity,  that  they  might 
avoid  perffcution,  but  alfo  joined  with  the  heathens  in  perfcailin^  the  chrijliaiis ;  for  which  rca/on  (he  apfl/e  taxes 
ihetn  with  hatred  of  their  brethren,  and  calls  i-'icm  murderers  ;  therefore  to  fitw  the  inconffmcy  of  thife  prin- 
ciples a)ul  prailices  with  ckrijlianity,  the  apojlle  writes  this  e.uellent  epijlle  vow  before  us,  afJerUng,  that  nrthm^  is 
more  effential  to  a  tnie  chri/lian  tlian  the  kv:  ard  praSice  of  wiiverfal  holiwfs ;  and  let  men  pretend  to  what  know- 
ledge and  faith  they  pleafe,  wickcdnefs  is  a  plain  rmrk  and  chardcler  cfthe  children  of  the  devil.  This  is  the  general 
fcope  and  def.gn  of  St.  John's  epi/lle. 


C  H  A  P.     I. 

THAT  which  was  from  the  beginning,  which 
we  have  heard,  which  we  have  fccu  -\.ith  our 
eyes,  which  we  have  looked  upon,  and  our  hands 
have  handled  of  the  Word  of  life  ; 

It  is  firfl  olfcrvabh,  that  wiiereas  St.  John  began  his 
j^ofpel  with  a  defcription  of  Chrifl's  divinity,  as  God,  he 
begins  his  cpiftiC  wiih  a  dctnonflraiion  of  the  tni'h  of  his 
I'.iiman  nature  as  man  ;  for  th;  certainty  of  which  he  ap- 
peals to  the  judgment  of  fenfc,  becauic  the  fenfes,  when 
rij^litly  circumftantiatcd,  are  the  proper  judges  of  all  fenflblc 
objefls:  Accordingly  St.  John  here,  to  llicw  the  certainty 
ef  Chrifl's  incariiation,  and  manifcftation  in  the  tkHi, 
brings  in  three  of  the  five  fenfes,  to  ^vit,  hearing,  fcli-.g, 
feeling,  to  bear  vviincfs  to  it,  the  latter  full  carrying  a 
ftronger  teflimony  than  the  former  ;  to  fi^c  is  more  than  to 
hear  ;  to  feel  is  more  than  to  fee.  Ohjerv:  farther,  that 
to  make  the  teflimony  yet  more  ftrong,  St.  Joiin  adds  two 
words  more,  by  wav  ol  confirmation,  i.  That  -which  w: 
have  locked  ufoi: ;  now  this  is  more  than  to  fee  ;  to  fee  may 
be  but  a  tranfient  fuddcn  acl,  but  to  hik  upon  is  a  fixed  and 
dcirberate  ai£l,  and  ufiially  a  pleafing  and  delightful  a£l  ;  we 
I'jok  upon  jiim  as  the  rareft  objeft,  as  the  deflrc  and  the 
delight  of  our  eyes.  2.  It  is  added,  as  the  fureft  ground  of 
Ccrt:iintv,  that  their  hands  had  handled  the  Word  of  life  ; 
as  ihcv  daily  converfcd  with  Chrifl,  fo  they  handled  and 
touched  him,'  both  before  his  refurreClion  and  after  it  ;  fo 
that  from  hence  v/c  may  remark,  that  God  has  given  us 
the  highcft  and  fulleft  alUiranccs,  that  c.^n  be  defired,  of  his 
Son's  manifeflaiion  in  our  fiefh,  and  appearing  in  our  na- 
•turc  ;  he  was  heard  and  fcen,  looked  upon,  and  handled, 
by  thofe  that  ccnverfed  wlili  him,  r-hich  are  evident  de- 
jiionflrations  of  ihe  truth  of  the  human  nature  aifumcd  by 
him.  Laflly,  Our  apoftle  takes  notice  of  Chrifl's  divine  na- 
♦u.'C,  as  well  as  r.fTcris  the  reality  of  hii  human  nature  i  he 
lt)!c.  him  theJVcrd:  the  M'oid  tfVtfe,  yi\A  the  IVcrd  which 
xvusfnm  the  beginning  ;  in  ilie  beginning,  when  all  things 
ificivcd  their  being,  then  (he  Word  was  anJ  did  r.(Slu:;!ly 
fcd)lif},  even  from  mU  eternity.  Learn  hence,  That  Jcfus 
Chril!,  thc.eternal  Word,  m't  only  antecedent  to  his  in- 
c.irn.iiion,  hi.'t  even  before  all  lime,  and  the  beginning  of 
all  thintTS,  hid  an  aiSunl  being  ami  fubfifhnce.  IVov.  viii. 
23.  /  w.if  7'-/  up  J'r;m  cherliJUng,  then  wr:s  I  by  him  as  one 
ir-.i'ghl   iil>  with' him  ,   thus  v/.ns  thii  Jcfis  in  wilom  wc 


trnft,  both   God  and   man,  having  two  dillinfl  natures   in 
one  perfon. 

2  (For  the  life  wasmanifeftcd,  and  we  have  feen 
it,  and  beavwitnefs,  and  (hew  unto  you  that  eternal 
life  which  v/as  with  the  Father,  and  was  manif'^fted 
unto  us. 

As  if  the  apoflle  had  faid,  "  Chrifl  Jefus,  that  eternal 
life  whicii  was  with  the  F"ather  from  eternity,  as  being  his 
eternal  Son,  v.'as  in  the  fulnefs  of  time  manii'c'tcd  in  the 
fiefli,  and  we  his  rpolUes  faw  him  in  his  allumed  human 
nature,  and  do  now  tedify,  ptiblifh,  and  declare  hint  unio 
you,  he  was  pleafed  to  fubjecl;  himlelf  to  the  notice  of  our 
fents,  and  what  we  have  heard,  fccn,  and  felt,  and  has  been 
manifeded  unto  us,  tliat  we  do,  with  all  integrity  declare 
and  nianifert  iirto  others."  A'c/^  here,  1.  The  tiile  given 
to  Chrill,  he  \sllfe,  dcrnil  life,  he  is  fo  in  himfelf,  and  he 
is  the  fountain  of  life  to  us  ;  we  i^ow  live  by  him  a  life  of 
juflilication,  we  derive  iron  him  a  life  of  hoiinefsond  fanc- 
lification,  and  we  hope  to  live  with  him  a  life  of  glorifica- 
tion. 2.  This  eternal  life  was  from  all  eternity  with  the 
Father,  and  dilHncl  from  him  ;  he  was  with  the  Father, 
not  as  an  infirument,  but  as  an  agent,  in  makiiig  of  the 
world,  Fleb.  i.  2,  3.  And  as  his  Father's  delight,  IVov. 
viii.  31.  Note,  2-  Tliis  eternal  life,  which  from  the  be- 
ginning was  with  the  Father,  in  the  fulnefs  of  time  was 
nianifefted  to  the  fons  of  men  ;  manifeflc-d,  not  as  he  was 
to  tl-.c  prophets  by  faitli,  io  ihey  rejoiced  10  fee  liim, 
John  viii.  nor  in  the  iimilitude  and  likcnefs  of  tiefli,  fo  he 
fomctimes  manifffted  himfelf  to  the  patriarchs.  Gen.  xviii, 
but  manifeflcd  in  the  flcfh  to  his  apoUles,  who  eat  and 
drank,  dilcourfed  and  converftd  with  him.  4.  That  what 
the  apoltlcs  faw  of  Chrilf  they  made  maniftft  tooihers; 
ihey  had  theinl'elvcs  fufFicient  falisfadion  of  ihevciiiyof 
Chrifl's  human  nature,  and  of  tl-.c-  certainty  of  hi.i  doiftiinc, 
and  therefore  with  mighty  afTuiances  they  declare  it  unto 
others,  and  the  reafon  of  that  d6clarati<}ii  follows  in  tht 
next  vcrfe. 

3  That  which  we  have  feen  and  heard,  declare 
we  unto  you,   that   ye    alfo  tnay  have  fellowfliip 

with  us:  and  truly  our  fcllowflup  is  with  the  Father, 
and  with  his  ison  Jcfus  Chrill. 

As  if  he  had  faid,  "  Wc  declare  unto  you  lliat  of  Cbrift 
wliich  we  ourfclves  have  feci)  uiid  heard,   and  wisa!  we  had 

by 


Chap.   i. 


I.     St.    J  O  H  N. 


1071 


by  fijrht  and  hearing  you  are  to  receive  from  our  teftimony; 
andoor  defign  and  end  lierein  is  fincerely  this,  that  you 
may  have  lello-.vfhip,  and  be  of  one  communion  with  us, 
and  not  with  faifc  teachers,  and  by  virtue  otyour  toininu- 
nion  with  us  may  partake  of  the  fame  faith  and  grace,  and 
all  fpiritual  benefits  and  privileges  which  Chrid  has  pur- 
chafcd  for  us  ;  and  you  will  have  no  caufe  to  repent  of 
your  coining  into  our  communion  and  fcllowlhip  ;  for 
verily  we,  and  all  that  have  (incerely  erabVaced  the  doc- 
trine of  the  Gofpel  with  us,  have  fellowfiiip  with  the  Fa- 
ther, and  with  his  Son  Jefu:  Chrilt,  and  with  each  other. 
Lf«rn  hence.  That  believers  have  communion  with  the 
Father,  Sor.j  and  Koly  Spirit,  and  one  with  another. 
Q^cJ'r.  What  lioih  this  coniniutiion  include  ?  Anf~ji.  i. 
Real  union  ;  believers  are  united  to  God  and  Chrill  mo- 
rally, conjijgiliy,  myttically.  2.  Reciprocal  community ; 
a  community  of  enjoyments  ;  the  Lord  is  theirs,  and  they 
are  his  ;  a  cominuniiy  cf  afa-ition  ;  there  is  mutual  love, 
nuitual  delight,  mutual  deiires,  and  mutual  hatred  ;  a 
community  of  interefts  ;  they  have  the  fame  defijrns  and 
ends,  thef<ime  enemies  and  friends;  a  community  of  pri- 
vileges ;  the  Lord  vifits  thsin,  and  they  vifit  him  ;  the 
Lord  walks  with  them,  and  they  with  him;  the  Lord  ob- 
fervci  iheiM,  and  they  obferve  him  ;  they  impart  the  fe- 
rret of  their  hearts  to  him,  and  he  imparts  the  fecrets  of 
his  v.ord  and  of  liis  providence  to  them.  Gen.  xviii.  17, 
Shall  I  hide  from  Abraham  the  thing  1  hat  I  civ  ?  Qu-fr.  2. 
What  are  the  benefits  ar.d  advantages  of  this  communion? 
An/\o.  1 1  afi'ords  the  higheft  honour,  ihs  fweeteft  plealure, 
and  the  chiefeti  hsppin^-fs  ;  it  is  heaven  on  this  fide  hea- 
veil ;  oar  happinefs  and  theirs  differs  only  in  degree,  no: 
effentially,  but  gradually.     Bled'ed  privilege  '. 

4  And  thcfc  things  write  we  unto  ycu  that  your 
joy  may  be  full. 

Oi/frve  here.  The  great  end  for  which  the  Apoftle  pen- 
ned and  wrote  the  doclrine  of  the  gofpel,  namely,  that 
their  joy  oiny  be  full  who  do  believe  it  and  obey  it.  The 
ioy  which  good  men  eKpin-ience  in  the  word  of  God  is  a 
fohdjoy,  a  iubifantial joy,  afulljoy,  alaftingjoy.  Worldly 
I  joy  is  naufeatinjj,  biit  not  fatisfying  ;  glutting  but  not 
r  filling  :  But  that  joy  that  is  found  in  the  holy  Scriptures, 
in  the  word  and  promife  of  God,  is  better  expetienccd 
tlian  exprefied.  Chriftianity  doth  not  extirpate  our  joy, 
but  regulate  and  refine  it  ;  it  Ihews  us  the  proper  object  of 
ourjov,  what  to  rejoice  in,  and  the  vnan.ner  how,  that  we 
may  not  fin  in  rejoicing. 

5  9  This  then  is  the  meffage  which  we  have 
heard  of  hitn,  aad  declare  unto  you,  that  God  is 
Jight,  and  in  him  is  no  darkneis  at  all. 

That  ii,  "  This  is  the  fum  and  fubftance  of  the  gofpel 
ofChrid's  dodlrine,  and  our  meflage,  to  teach  us  to  know 
what  God  is,  namely,  light,  that  is,  a  being  of  infinite 
knowledge,  wiidom.  and  purity  ;  and  that  there  is  no^tirk- 
r.cp  in  hi>n,  r.o  darknefs  of  er.-or,  no  darknefs  of  igno- 
rance, impurity,  and  fin,  found  with  him,  orcanbeplea- 
fing  to  him.  Note,  here,  i.  The  gofpel  is  a  inell'ige,  a 
fpccial  and  gracious  niefl'ige,  fent  by  God  to  a  loll  world. 
I'he  minillcrs  of  the  Gofptlare  melTengers  feat  olGod,  to 


make  known  this  mcfTdge  ;  and  if  fo,  then  they  mufl  re- 
ceive their  mifllon  from  God,  then  their  mcflTige  depends 
not  upon  their  own,  but  God's  authority  ;  then  their  peo- 
ple are  to  receive  it,  not  ai  the  inefTage  and  word  of  man, 
but  as  it  is  indeed  the  word  of  God.  a.  The  metaphor 
which  St.  John  makes  choice  of,  10  fct  forth  the  nature 
of  God  by.  He  defcribcs  him,  i.  Affirmatively,  Goil  rj 
light,  his  nature  and  attributes  are,  Cthough  darkly  and  im- 
perfeiEllyj  refembled  by  it ;  the  light,  as  it  was  the  fiiftof 
all  creatures,  fli.idows  forth  the  eternity  of  Gods  being, 
who  is  the  P'irfl  and  the  Lafl;  light,  of  all  bodies,  is  th« 
mod  iinmaterici  and  uncempounded,  denoting  the  Spiri- 
tuality and  fimplicity  of  God's  nature.  Is  the  light  ditfu- 
i'lve,  and  cannot  but  impart  itielf  for  the  benefit  of  others? 
fo  is  God  cumrnur.icative  of  his  goodnefs  to  all  perfons, 
Ihining  upon  the  juft  and  upon  the  unjuft.  But  according 
to  the  apoflle's  intendment  here,  ligluis  of  a  pure  and  ur.- 
defled  nature,  it  is  a  bright  and  fpotlefs  fplendor;  though 
!t  fliines  upon  a  dunghill,  it  contra<5ls  no  pollutions  ;  this 
reprefents  the  perfect  purity  and  unfpotted  holinefs  rf  Cod. 
2.  Negatively,  In  him  is  no  darknefs  at  all  ;  that  is,  God 
is  fo  pure,  that  not  the  leadimpurity  can  cleave  unto  Iiim; 
fo  holy,  that  no  (in  can  be  found  in  him,  and  confequent- 
ly  no  darknefs  of  lin  or  impurity  can  proceed  from  him. 
Learn  we  then,  always  to  entertain  high  and  holy 
thoughts  of  God,  and  to  conceive  of  him  as  a  being  that 
hates  fin,  and  all  the  works  and  workers  of  darknefs, 
Pfal.  v.  4.  Thou  art  not  a  God  that  hath  pleafure  in  -wick- 
ednefs,  neither  Jliall  evil  d-atelliuith  thee,  &c. 

6  If  we  fay  that  we  have  fellowfhip  with  him,  and 
walk  in  darknefs,  wc  lie,  and  do  not  the  truth, 
7  But  if  we  walk  in  the  light,  as  he  is  m  the  light, 
we  have  fellowfhip  one  with  another, — 

Okfrrve  here,    i.    What   great  plainnefs  of   fpeech  St. 
Joh  1   ufes  with  and  towards  fuch  pc-fons  as  call  ihem- 
lelves  chriftians,   and  pretend  to  fellowfh'p  with  God,   but 
yet  hold  communion  with   fin,  he  fays,  they  lie.     O  how 
well  does  fervour,  vehemency,  and  impartiality,  become 
the  minilfers  of  Chrift  in  reproving  fin  !      Health  is  fsnnd 
in  thofe  fmart    wounds  which   nunillerial  reproof  makes. 
2.    St.   John  fpeaks  in  the  firft,  not  in  the  fecond   perl'on 
plural;  if -we  fay,  not  if  you;  if  we  apofiles  and  miniltcrs, 
as  well  as  if  you  difciples  and  members  of  Chrift,  be  guilty 
of  this  hvpocrify,  'Me  lie,  and  do  n-it  the  truth;   he  does  not 
fay,  and  (peak  not  the    truth  ;   but  do  it  not  ;   there  is  a 
twofold  lie,   the  lie  of  the  lip,  and  the  lie  of  life,  and  the 
latter  is  the  louder  of  the  two  ;  they  lie,  becaufe  they  do 
not  tlie  truth.      The  fum  is,   that  a  profelfionof  piety  and 
reli"-ion,  accompanied  svith  fin  and  inifuitable  walking,  is 
odioui   hipocrity   abhorred  by  God  and    man.      3.     The 
pradife    of  the  fincere   and  ferious  chrillian,   he  wjlks  in 
the  I'ighi  ;   that  is,  in  the  clear  kno\i  ledge    of  the  gofpt-l, 
and  in  the  exemplary  and  exact  performance  i-f  hii    duiy. 
Walking  implies  motion,  itisa  voluntary  motion,  an  uni- 
form and  even  motion.     To  talk  of  religion  is   eafy,  but 
to  v.'alk  wifelv  before  God  and  man  in  the  pradife  of  our 
whiile  duty,  requiresdiligence  andcircumfpec'tion.  4.  The 
pattern  jfter  which  the  chrillian  walks,   and  that  is  God  ; 
iic  walks  in  the  light,  as  he  is  in  the  light ;  God  is  in   the 

li^hc 


10/3 


I.   St.  John. 


Chap. 


light,  that  it,  all  his  anions  are  e\a&]y  pure  and  holy, 
and  our  walking  niuft,  for  the  quality  of  ir,  be  holy,  though 
for  equality  it  cannot  be  fo  holy  as  Goif  is  holy.  5.  A 
double  privilege  fecureil  to  fuch  .ts  walk  in  communion 
with  God,  we  have  f:l!owlhip  one  with  another  ;  juftitica- 
tion  by  ChriU,  the  blood  of  Jefus  Chrift  cleanfeth  from 
all  111).  Note  I.  Such  as  walk  in  the  light  have  a  certain 
lellowfliip  and  communion  with  God  and  Chrill,  and  the 
holy  Spirit,  and  they  with  him,  and  likewii'e  an  intimate 
fellowlhip  and  communion  one  with  another.  Oh!  How 
great  is  our  dignity  !  How  gracious  Chrift's  dignation  J 
Row  high  are  we  exalted  !  How  low  is  he  abated  !  The 
fecoiid  privilege  follows  : 

— And  the  blood  of  Jefus  Chrifl  his  Son  cleanf- 
eth us  from  all  fin. 

Note,  here,  i.  The  pollution  and  uncleannefs  of  (in 
implied  and  fuppofed  in  the  word  cleanjing-  finis  thegreat 
pollution  and  defilement  of  the  foul,  an  univerf^  pollution, 
an  abiding  pollution,  a  mortjl  pollution,  and  yet  an  in- 
fcnlible  pollution.  2.  The  remedy  which  the  wifdein  of 
God  has  provided  againft  this  malady,  the  foul's  pollution 
by  fill,  and  that  is  the  blood  of  his  Son;  this  cleanfeth 
meritorioufly,  called  therefore  the  bland  «f  God,  as  being 
the  blood  of  him  that  i?  truly  and  really  God.  3.  The 
extent  of  the  efficacy  and  virtue  of  this  blood.  1.  In  re- 
gard of  the  univerfality  of  the  difeafe,  it  cleanfeth  from  all 
im.  2.  In  regard  of  the  permanency  of  the  remedy,  which 
is  expreflcd  in  the  prefent  tenfe,  it  clear.fetb  ;  implying, 
that  this  blood  doth  never  lofe  its  efficacy ;  it  cicanfes  ftill 
no  lei's  than  it  did  thefirll  moment  it  was  flied  ;  nay,  it 
cleanfeth  virtually  before  it  was  flied  ;  all  the  patriarchs 
and  prophets  were  juftified,  and  faved  by  faith  in  his  blood, 
who  was  the  Lamb  flain  from  the  beginning  of  the  world, 
in  the  decree  and  purpofe  of  God,  Eternal  thanks  to  our 
Lord  Jefus  Chrift  the  Son  of  God,  whofe  blood  cleanfeth 
from  ilie  guilt  and  iilih  of  all  fin. 

8  Ifwe  fay  that  we  have  no  fin,  we  deceiveour- 
felves,  and  the  truth  is  not  in  us. 

]f'Me  fay  ;  we  apoflles,  we  cannot  fay  we  are  free  from 
fin  ;  much  lefs  can  the  proud  Giioftics  fay  l"o,  whofuppofe 
and  afll-rt  thenifelves  to  be  in  a  Itate  of  perfeftion  ;  and  ob- 
ferve,  he  doihno!  fay,  if  we/I/v  w  e  hzd  no  fin,  wedeceive 
c.tirfelves  ;  but  that  if  now  we  lay  we  have  none  ;  intimat- 
ing, that  chnrtians,  as  well  after  as  before  converlion,  con- 
tinue (infill  perfons  ;  a  perfect  freedom  from  all  (in  being 
altogether  unattainable  in  this  life,  not  only  by  ordinary 
chriltians,  but  by  the  molt  eminent  faints.  The  church 
of  Rome  will  have  it  thai'iliis  \s  tna^is  kumiliter  quani  vera- 
iiter  dicjum,  rather  fpoken  humbly  than  truly  ;  but  the 
Ap'ilUe  dciih  not  fay,  huTiulity  is  11. ^t  in  us  ;  but,  the  truth 
IS  not  in  us  ;  he  faith  not,  wt  e>;iul  ourfelvej,  and  there 
is  no  lo\slinefs  ious  ;  but,  we  d;ceive  oiirfeUes  and  there 
is  no  truth  in  us  ;  no  truth  of  knowledge  in  cur  under- 
liindin^s,  no  real  bolinefs  in  our  hearts  Who  can  fay, 
he  li.is  made  his  heart  clean  ?  W  e  can  nt  ither  alcnbc  s\  bat 
j)urity  we  have  to  oiirlelve-,  nor  yet  ai'nbu'e  pcrfcclion  to 
our  purity  ;  and  if  lo,  how  (hould  we  kri.g  for  the  day  of 
redemption,   when    nc  tin  lltail  aifVct  us,   no  iorrow  afiiict 


us  !    when  we  fhill  be  clothed  with  unfpotted  purity,  per- 
fei.'t  fel'city,  and  that  to  all  eternity. 

9  If  we  confcfs  our  fins,  he  is  faithful  and  jufl  to 
forgive  lis  our  fins,  and  to  cleanic  us  from  all  un- 
rightcoi.incfs. 

Behold  here,    i.    A   double  bleflTing  proiiiifed  and  in- 
fiired,  namely,   iu(tihcati<m  and  lancliticinon,  f.irgivenefs 
of  (in,  andcleanling  from  it,  yea,  from  all  iniquity  ;   «  hen 
Gv  d  pardons    fin,    no  (in  is  left  unpardoned  ;    the  ("ea  can 
as  eafily  drown  a    thonl'and  men  as  a    fingle  man  ;   God's 
atfl  of  pardoning  grace  is  free  and  full.     2.   The  certainly 
of  the  mercy  promifed,  God  //  faithful,    and  jufi  to  f^jf- 
g'lve  ;  not  merciful  and  gracious,   though  fo  he  is  in  him- 
felf,   but  faithful  with  refpect  to  hispromife  tou^,  andjuft 
with  refpect  to  the   fatisfac>ion   given    by  Chriit  for   us. 
Almighty  God  in  pardoning  (in   f>erforms  an    aft   of  Uriel 
judice  with  re(pe(£t  to  Chriil,as  well  as  an  acl  of  grace  and 
mercy,   in  regard  of  us  ;   he  is  faithful  and  jo(t,  as  well  as 
gracious  and  merciful.      3.   The    indilpenlible    duty    re- 
quired on  our  part,  and   that  is   confeffion    of  fin,   Ifwe 
conf'fs.   Now,  confeflion  of  (in  is  a  penitent  (inncr's  volun- 
tary nccufing  himfelf  to  God,  and  condemning  himfelf  be- 
fore God,  with    hatred  of,   fhame  and  forrow  for,    and  a 
full  refolntion  againft  his  lin,  together  with  an  earnefl  de- 
fire  of,    and  fome  good  hope  in  divine  mercy.      4-    What 
relation  confeflion  fbands  in  to  remiflion,  not  as  a  merito- 
rious caufe  ;  fatisfaftion,    not   confeffion,  merits  pardon, 
but  it  is  an  exclufive  condition,  there  is  noremilfion  with- 
out confelfion  ;   God  will    not  pardon  without  it  :    And  it 
is  an  incli'.live  condition  ;  God  vvill,  certainly  will,  forgive 
ihcm  that  confefs  :   There  is  not  only  a  pnfTibility  or  pro- 
bability, but  an  infallible  certainty  of  obtaining   remidlon 
upon  confelfion. 

10  If  we  fay  that  we  have  not  finned,   wc  make 
him  a  liar,   and  his  tvord  is  not  in  us. 

Note  here,  The  impiety  and  blafphemy  of  thofc  who 
affirm  thenifelves  to  be  in  a  {fate  of  finlefs  jierfeftion  : 
they  do  not  only  lie  themlelves,  but  interpretativt-ly,  and 
ns  much  as  in  them  is,  they  make  God  a  liar,  by  contra- 
diding  what  he  has  afl'erted  in  his  word,  that  all  arc  (in- 
ners  :  So  that  upon  the  whole  it  appears,  that  to  affirm 
we  have  no  (in,  h  the  higheftpnde,  the  greateft  deceit,  the 
loud^ft  lie,  the  prcphanclk  blafphemy  ;  it  is  to  make  the 
God  of  truth  a  liar,  and  to  turn  the  truth  of  God  into  a 
lie,   which  evidences  that  hi:  word  is  not  in  us. 

CHAP.     II. 

MY  little  children,  thefe  things  write  I  unto 
you  that  ye  fin  not.  And  if  any  man  fin,  we 
have  an  advocate  with  the  Father,  jefus  Chriftthe 
righteous  :  2  And  he  is  the  propitiation  for  our 
fins  :  and  not  for  ours  only,  but  alfo  for  the  Jim  of 
the  whole  world. 

Chfetve  here  the  compellation.  Firft,  My  little  chil- 
dren, 'Jhe  Apoflle  calls  the  chriflians  to  whom  he  wroie, 
children,  little  children  ;  itJJ-littlechildren.  He  calls  thsTi 
chiUrsn,  bccaufe  converted  to  chridianity  ;  Ulthchldr-n, 

becaufe 


Chap.   ii. 


I.     St.    J  O  H  N. 


io73f 


becaiife  young  and  tender  clirirtians,,of  a  low  ftatiire  in 
religion,    and  tar    (hoit  of  manly  pc-rfeflions :  and  his  little 
children,   to  denote  that  fpiritual  relation    which  was  be- 
tween hi  r\   and    them,   and  that   endeared  afFetSion  which 
he   bare  towards  them.      St.  Jolin,  by  a  loving  compella- 
tion,  in,'kcs  way  tor  a  faiihfnl  admonition,  which  follows 
in  ;he    next  words  :   Thrfe   th::tgs  I  zuritc,    that  yc  fin   nit. 
This  tnuft   be  underflood  in  a  qualified  fcnfe,  thus  :    i.  Sin 
not,  that  is,  as  the  wicked  fin  ;    take   heed  of  fcandalous 
ennrnnitics,  thongh  you  cannot  llnke  off  daily  infirmities. 
2.  Sin  nut,   as   in  the  fame  kind  that  others  fin,  io  abflain 
either  in  the  fame  manner  that  you  yourfclves  before  fin- 
ned ;   fin  not   with  that  fulnefs  of  deliberation,  with  that 
freedom  of  confcnr ;  fin  not  with  that  rtrength  of  refolu- 
tion,   with  that   frec]iicncv  of  aftion,  with  wlu'ch  yon  fin- 
nod    before  you   were  called  to  chrifUanitv.      3.    Sin  not  ; 
that  is,  as  far  as  human  nature  vvill    admit,  abflain  from 
all  fin  ;  let  it    be  your  care,  prayer,  fludy,   endeavour,   to 
keep    yonrfelves  from  every   evil  thing.      Thus   Zachary 
and  Elifabcth,  were  blamelcfs,  Luke  i.  6.   that  is,  they  lived 
in  no  fin  known  to  the   world,   or   known  to  themfelves ; 
fo  it  is  (aid  of  Job,  chap.  i.  ult.  he  fumed  not  ;    that  is,  had 
no  fin    prevailing,  in  hisn  ;  no  fin  indulged  by  him.     Ob- 
ferve,   2.   As  the  cautionary  Ahcdwu,  fin  not -^   fo  the  com- 
liirtable  conclufion,  tut    if  any  7nan  Ji-i,   that   is,   through 
infirmity  and  weaknefs,  through  the  policy  of  the  teinptcr, 
<<r  by  the  fiirprize  of  a  temptation,  zue  have  an  advocate,  a 
mediator  and    an    interoeffor  in  heaven,  who  is  abfolutely 
tinlcfs,  even  Jefus  Chriji  the  righteous.     It  is  a  metaphor, 
taken  from  courts  of  judicature,  where  are  the  gtulty  per- 
fin,  the  accufcr,  the  judge,  and  the  advocate:  Thus  here 
lieaven  is  the  court,    man   is  the  guilty  perlln,   Satan  the 
acciifer,  God  the  iiidga,   Chrill   the  advocate.     The  pro- 
per office  of  an  advocate  is,  not  to  deny  the  faft,  or  difown 
the  giiiit,  but  to  offer  fomething  to  the  judge,  wheieby  the 
law  may  be  fatisfied,  and  upon  which  the  judge  may,  with- 
out any  unrighteoufnefs,  difcharge    the   accufed.      3.    An 
invaluable  privilege  here  difcovcred,  tiiat  Chrill  our  advo- 
cate became  a  propitiation  for  us,  and  for  the  whole  race  of 
mankind,  for  all  that  lived  before  ws,  or  (hall  live  after  us, 
for  Jews  and  Gentiles  ;  there  is  a  virtual  fiifficiencv  in  the 
death  of  Chrifi:    for  all  perfons,  and   an    aftiial   efficacy  as 
to  all  believers.      Learn  hence.  That  our  Lord  Jefii-  Chrift, 
fuffering  death  upon  the  crofs  for  our  redemption,  did  by 
that  one  oblation  of  himfelf  once  offered,  make  a  fu^l,  ner- 
feiff,  and  fullicient    facrifice,  oblation,   and  fatisfaiflion  for 
the  fins  of  the  whole  world.     The  original  word  propitia- 
tion,  fignifics  a    propitiatory   covering,   an  allufion  to  the 
niercy-(eat   that  covered  the   ark  in   which  the   law    was  : 
\n  allu-ion  to  whieh,   Chrift  i-  here  called  our  Propitiatory 
covering,  becaiife  he  hides  our  fins,  the  traiifgreflions  of  the 
law,  from  his  Father's  fight. 

3  I  And  hereby  we  do  know  that  we  knotv  him, 
if  we  keep  his  commandiiieiit.s.  4  He  th.it  faith,  I 
know  hiiTi,  and  keepeth  not  his  commandments,  is 
a  liar,  and  the  truth  is  not  in  him.  5  But  vvhofo 
keepeth  bis  word,  in  him  verily  is  the  love  of  God 
pcrfefted  :  hereb}'  know  wc  that  we  are  in  him. 


Obferve  here,  t.  That  a  chriflian  may  be  afiured  of 
his  falvation  ^  to  know  that  we  know,  is  to  be  affured  that 
wc  know  ;  not  only  to  have  the  vital,  but  the  fiducial  aft 
of  faiih.  Some  chriflians  can  fay,  "  We  know  that  we 
know  hiin."  2.  The  nature  of  true  chriilian  knowledge 
difcovered  :  It  is  an  obedient  knowledge:  It  is  ii'it  fuffi- 
cicnt  to  profcfs  that  we  know  Chrifi,  except  we  yield  fin- 
cere  obedience  to  him  :  For  this  is  a  certain  mark  and 
proof  that  we  know  Chrill  efFeflually,  if  we  love  him,  and 
keep  his  conimandinents.  The  true  knowledge  of  God 
confifts  in  keeping  of  the  word  of  God,  the  whole  word  of 
God,  and  becaufe  it  is  his.  3.  That  to  fay  wc  know 
God,  when  we  do  not  keep  hi^  cominandments,  and  to 
fay  we  keep  his  commandment?,  when  we  do  not  know 
him,  is  a  lie.  Sad  will  their  condition  be  who  perifh  for 
want  of  the  knowledge  of  God,  but  much  fadder  theirs, 
who  perifh  in  the  negleft  or  abiifc  of  that  knowledge. 
4.  That  a  conlcientious  care,  and  conflant  endfeavour  to 
obferve  the  word,  and  keep  ihe  law  of  God,  is  a  certain 
mark  and  evidence  that  he  that  doth  it  has  the  love  of 
God  perfedled  in  him,  and  towards  him  :  fVlyifoever  keep- 
eth his  word,  i^c. 

6  He  that  faith  he  abidcth  in  him,  ought  him- 
felf alfo  to  walk  even  as  he  walked. 

Obfervehere,  I.  An  high  and  honourable  privilege  flip- 
pofed  to  be  claimed,  and  that  is  union  with  Chrifi,  and 
abiding  in  him  ;  he  that  faith  he  ahidelh  in  him.  The  abid- 
ing  in  Chrifi  is  a  great  privilege,  and  the  true  and  real 
chriflian,  doth  truly  and  really  abide  in  Chrifi.  2.  A  great 
and  itnportant  duty  belonging  to.  all  thofe  that  do  abide  in 
Chrifi,  and  that  is  to  walk  as  Chrill  walked  ;  to  fet  his  ex- 
ample daily  before  them,  and  to  be  continually  correifline 
and  reforming  of  their  lives  by  that  glorious  pattern.  Every 
chriflian  is  bound  to  an  imitation  of  Chrifi,  under  penalty 
of  forfeiting  his  claim  to  Chrifi  ;  for  no  claim  to  Chrifi  is 
or  can  be  valid  without  a  careful  imitation  of  him.  The 
temper  of  our  minds,  and  the  afbions  of  our  lives,  mufl  be 
a  lively  tranfcript  of  the  mind  and  life  of  the  holy  and  in- 
nocent Jefus  ;  we  muft  be  like  him,  or  we  cati  never  love 
him,  nor  hope  another  day  to  1  ve  with  him. 

7  Brethren,  I  write  no  new  commandment  unto 
you,  but  an  old  commandment,  which  ye  had  from 
the  beginning  :  the  old  cointnandment  is  the  word 
which  ye  have  heard  from  the  beginning.  8,  Again 
a  new  commandment  I  write  unto  you,  which  thin^ 
is  true  in  him  and  in  you ;  becaufe  the  darknel's  is 
paft,  and  the  trtie  light  now  fhineth. 

Our  Apoflie  here  exhorts  chriflian- to  the  great  du'y  6i 
brotherly  love,  afl'uring  thetn,  that  it  was  no  new  coin- 
inaiidment  which  he  enjoined  them,  but  that  which  they 
were  taught,  not  only  in  and  by  the  Old  Teflament,  htit 
at  the  firft  preaching  of  the  gofptl  amongfl  them  ;  and  in 
ihefe  refpeifls  the  command  of  love  niighTbc  ..alLd  an  old 
commandment,  it  being  a  branch  of  the  law  of  nature,  and 
a  known  precept  of  the  Jesvifh  religion  ;  although  in  other 
retpefls  it  might  be  called  a  new  commandment,  brcr.ufe 
urged  from  a  new  rnotive,  and  enforced  bv  a  new  example. 


1071 


i.     St.    J  O  II  X. 


Chap.  ii. 


2,Mrn  hence,   j.    Tlu't  th:  (bfti-'me  of  ihiiftian  love  is  a  Qjie  otgrjcc,  and  nti:lit  rflun.blei)i  I'i^irjf.ticiihd- is  there 

divine  conimandinent.>   thst  which  chriftisns    .ire  nut  only  nccafion  c'vcn  by  hiui  that    others   ihoiild  Uiinihle,  or  be 

allowed  but  enjoined  lo  practil'e  ;  and  it  is  called  thif  c9>'i-  drawn  into  anv  tin.     CLfove,  2.  The  (in  r|>:-cified,  and  the 

mandment,  in  the  fingular  number,  to  intiniaie,  that  in  this  vice  oppofcd.naniely,  luting  of  oiirbroihcr  :  Hethjt  halrlh 

one  commaiidnirnt  all  the  reft  were  containt-d,   lb  iliat  in  hit  hri/thtr,  Zee.  W  hcrt- «>/-,  i.  It  is  not  oiily  hurtinj;,  but 


keeping  this  we  keep  all.  What  areallihc  cominandincius 
indeed  but  love  cnlarjrcd  ?  Ani  «  hat  i^  love  but  the  coin- 
inandnients  contracted  i  2.  1  hat  the  coniuiindnient  of 
love  is  an  old  coniiii:r.drnent  ;  it  is  as  old  as  Mules,  yea, 
as  old  as  Adam,  beinjrapart  of  the  law  of  nature  wriilcn 


haviiiT  our  bro'lier,  tlm  is.  f..ri)iddon,  and  tint  this  l-.aiicd 
is  r.w  only  f.nbidden  whilil  he  i<our  fiiend;  bnt  wh-ii  he 
beto.Vjes  iinr  enemy.  To  hate  a  fii  •i\d  i-.  inhuniaii  ;  lo 
hate  an  enemy  is  uiichriftiin.  And  furihtr,  it 'nmll  be 
iio:t;l,  that  whatever   fibs    Ihort  of  the    diiiy   of  lovmg. 


jn  Adam's  heart.     'J'he   ev.Tngclicil  comniand  of  love  was  coiueth  Nviiliin  the  t'v)nipars   of  hating   onr   brother:   For 

from  the  beginning  of  the  law,   and  nothing  new  enjoined  every  denarinre  from  Live  is  a  degree  o!  liaire»l.      J.  The 

by  Chrift,   which  was  not  beforr  by  Moles.      3.   That  yer  ilifmal  thar.^tlcr  given  of  thofe   poif-Mis    «  hrt    bate   their 

this  comnjand  of  love  may,  in  loine  rcfpect,  be  called  anr-jj  brother  ;  ihev  arediMcrib'-dhv  their  wiiked  difpiiriiion  ;  ihey 

commandment ;  not  fuhftantially,  but  circurartantially  :  Not  are  in  d.ir  kmjs  :   Uy  their  vici(HI^  convc  il"jiii>i>  ;  ihey  w^ilk 

in  the  eflence  of  the  doftrine,  but  in  the  manner  of  the  dif-  in  dtirknefj  :  Uy  their  iniiVralile  condition  ;    ihey  kno-JU  n'jt 

covery  ;  not  in  the  rcfpeft  of  the  truth  delivered,  but  in  the  whithrr  th.-yno,  icmufr  ih.it  tlirkn'fs  hnr  H.iuti!  I'rAr  t  r-/. 

way  of  delivering.      New,  not  in  regard  of  inltitution,  but  From  the  whole  /:•«'»,    I'hat  we  mud  love  all,  in  the  "a- 

reftiiution,  becaufe  purged  from  the  old  corrupt  glofles  of  rioiis  kinds  hnd    nunnrrs,   in  the    various  meafurts  and 

the  l-'haril'ees,   who  had  limited  this  duty  of  love,  and  con-  degree,  according  to  wh'ch  God  appear*  th  in  ihein  :  That 

fined  it  to  their  own  countrymen  ;   whereas  Chrift  obliges  ii,    we  nnirt  love  all  nun,  a;  m  n,  above  the  brutes  ;   and    " 

bisdifciples  to  love  all  iriankbid,  even  onr  very  enemies,  we  muft  love  all  profelTed  chrilbans,  above  ^11  other  men  ; 

In  a  word,  it  may  be  called  a  nnu  commundment ,  becaufe  it  ^nd  we  miift  love  teal  chriilians,    cipecially*  iuch  of  (hem 

was  never  to  wax  old,  but  lo  be  always  frefliinthc  memory  as  are  eminent  for  v  ifdoin,  goodnci-,  and  ufelolnefs,  tibove 

and  pradlice  of  Chriii's  difciples  to  the  end  of  the  world,  alt  other  chrilb.an>.      '1  he  lij^lu  of  kno  Akdge  and  the  htat 

Obfdve  iie^tt,  The  arguments  to  enforce  the  obfervation  of  of  love  mi;ft  be  inleparable. 

this  new  conmiandnient  ;    (i .)  In  ihofe  words,  w/.if  A  .'A'/ro-  .          ,.    ,       1  -i  1  „„  u  w-^,,r>  ,.„,,, 

.  .       .    ,-         ,■             \    ;•         .,            '  •    (.\    a  12  I  wnteunto  vou,lutle  children,  bccaule  jour 

istruc  in  htm  imd tn  roit  :  that  is,   as  there  \^as  in  Cliiili  a  _               ,-       •                   r      1  •               •    r  1               i 

true  and  (incere  love  towards  you,  A.  look  that  there  be  a  i^s  ^'e  lorgivcn  you  for  his  name  .s  ta^e.    1  3  i  wnte 

true  and  lincere  love  in  yon  towards  him,  and  one  towards  unto  you,  fathers,  becaulcye  have  knowu  iiim  Ihc.t 

another.  (2.)  Becaufe  the  darknefs  ispcijt,  and  the  true  tight  zifrom  the  bes^inning.  I  tvrite  unto  you.  youn;^  men, 

iir,-x<  Jliintth  .-  thatis,  thcdaiknefs  of  ignorance  in  general,  becaufe  ye  have  overcome  the  wicked  one.     I  \vrite 

and 'the  darknefs  of  the  Mofaic  ftate  in  particular,  is  now  unto  you    little  children  becaufe  ye  h.ive  known  the 

paa,  and  the  true  bgL.t  of  the  goCpel  now  clearly  ihn.eth.  y^^^^^^_    ^4  I  have  written  unto  yo'u,  fathers,  bccauf.^ 

9  He  that  faith  he  is  in  the  lii^ht,  and  hateth  his  ye  have  known  him //(.'?/ is  from  the  beginnii!.;.      I 

brother,  is  in  ilarknefs  even  until  now.     10  He  that  j)ave  wriiten  unto  you.  young  men,   b;caufe  a  e  are 

loveth  bis  brother  abideth  in  the  light,  anti  there  is  fUoncr,  and  the  word  of  Godabideth  in  you,  and  ye 

noneoccafton  of  ftumbiingin  him.    11  But  he  that  have  overcome  the  wicked  one. 

hateth  his    brother  is    in  darknefs,    and  walketh  in  ^,^yj^^,^  j,^.,.^.^  ,    ^he  care  u  huh  Codhasr^.ken,  nor  only 

carkiicfs,  and  knowclli not whitherhe  goeth, becaufe  to  have  his  word  pieachtd,  but  written  •,  1  .uitte  u-.to y.u, 

that  darknefs  hath  blinded  his  eyes.  panly  to  fupply  his  min'fh-rs  abfence,  that  their  writings 

TwothioT:  are  hereto  be  cnnfulercd.  nntnclv,  the  grace  '"'KIh  b.  inltead  ot  vocal  inartic^l-ons,  partly  .0  perpetuate 

.nd  du.v  propoled  and  enforced,  and  the  bn  or  vice  Ipxi-  -rn  h.unto  poaen.y    and  ,0  tranimit  d.v.ne  revclat.onyo 

b>d  and'oppoVed.     ObPrvf,  ,.  The  grace  propofrd.  or  the  future  ages.     2.   1  he  fubjcft  or  perfons  wb.m,  ourapolte 

uutv  recommended,  namely,  the  love  of  our  bro.her  :   He  «  rites  to  ;  fathers  pu.j^mt,:,  cmdchHrcn ;  v.  '"/f-  '='  f;*^";- 

r/;«;  hvfth-)>is  brother,  S,c.      Where  ^nte,  1.  Thena.ure  of  ral,  the  great  w,  dom  or  the  aponk-.s  to  be  o.dtr.cd  und 

brotherly  love  ;  k  is  n  graciou.  propenfitv  of  heart,  which  a  t.'ken  notice  of,  ihat  he  contentsnot  hinilel    with  genera!  , 

c'ri:bJbearsforChMll'sf.,ke,tohisneighb.n,r,  whereby  but  dircA,  his  difcourfe  particularly    to    old   and  young  ; 

be  wills,  and  tohi^  power,  procures  all  good  for  him  ;  or  it  P'^-'l'v  inumating,   that  none  r.re  ^"^^^^^i^" ^^'^^  '•'- 

is  that  bro.be.ly  aft'ddon  whichovery  true  chritlian  chidly  tLuct.on,  none  are  old  enoog,.  to  rcjea.t.    Anu  if  t...  J,  .,. 

1.  1-    i-  11                1         ■    r-L    n.     r                 1  i  v  rote  to  perfiuts  of  a     aces  and  cornir.ioi.t,  then  the  laci  cd 

bears  to  all  Ills  iellOiV-membtrs  in  Chnfr,   for  grace  like.  v.  ro  c  ic  pern  us.  »'i  -" -i,-                             >         r,,.^..„,„„ 

M-i     •         r                I-        I           n-        r  1  •                    'I  w  mini' -  are  to  be  read  !0,  ar.d  real  by  ptrlons  of  e  vctv  326 

■i.  1  itbenefjtsattcndingthcpraaiccof  thiigracearoduiy.  w  ri..ni,   art  lo  oc  ilju  it,     .u             ,,                 .^,,.:,,^j 

^     .  ij-           I-       -I              L      Li.L-   .LI    I,      .V,.,,    ,  .ind  com  I  on    oev.;r.     And  if  the  (cnptiires  be  perverted 

fi     His  c;nubt  ion  is  happy,  Ac /j/'/(/(-/A/«/fte /'('/■/ ;   that  is,  -tmu  >.iik.ii  un    i  c            .r..     ,    „.  ^.,  .  '        ,        '.:.„„, .,1 

be  is  in  the  ft..te  of  grac/.     Charity  is  an  evident  demon-  bv  iome,  iha,  ,s  not  a  nnnral  eh,  d.  nut  only  ^'n  •■';;;!V;'^' 

nraiion  of  faucl-i^y  ;  and  accordingly  St.  Paul,  Gal.  v.  reck-  cnfecpiencc  ot  reading,  .ne  Icnpmr.s.    Now    as  evil  n n  (I 

■  L    i-     ■       r  1     c   •  •         I        u  1         •      u     f       .  not  be  done  that  i-ood  mav  come  ot  it,  fo  good  inuU  lut  lie 

oiiine  np  the  fruilsofihe  Spirit,    idaceth  love  in  the  fn.nt  not  oe  uone  tna.  j./ (-u   luv  ..^iii  ,       g  .  1  ■  ,, 

of , hem.      [^  )  Hi:,  converliiion  is  holy,  there  u  r.o  occolhn    l^ft  undone,  though  evil  come  ot  ,t.      3.     1  he  oaty  which 
cffhMbr4  ihh:, :    tha  U,  he   walketh  inctfcnfively  'in  a    «H  'on.  of  cbnlluus  ought  to  b.  e^.no:ted  and  '>^-'- ^, 


J 


ClIAP.   11. 


I. 


an.l  that  is  /Of.' ;  Kr.-e  to  GoJ,  acccmpame.l  vvuh  cbedi- 
ence  ;  ^nj  love  ro  all  chrillia  i^  in  obedirncc  to  the  co.p- 
mrvl  of  GoJ.  It  belongs  to  ."ill  forts  of  cljr.ftian^  we.k 
aiid(koo<T;  t'.nail  agesof  nifii,  ynino;  and  old,  chililren 
and  fathers,  to  exj^khe  poifon  of  anger  and  hatred  ontot 
their  hofonis,  and  *u'ually  to  embr.ict;  one  another.  4- 
The  reafons  of  our  Apolth's  writini;  to  all  chriltians  in 
^eneriil,  and 'fi  each  nt;e  in  pardcular.  A'"'?,  i-  1  If 
reafon  alngned  for  wririn^  to  chiWrca.  ver.  12.  Bt^cauje 
ynur  f.r.:  arc  fr.rgivfn y.vu,  6c.  ihcrefor.-  oi-htycu  miirn- 
allv  to  forgive,  and  ccrdiallv  to  love  one  another.  2.  1  he 
rraiJbn  allicrned  for  writing  to  fathers  ;  B^a-ufg  y^  b'^''^ 
kn.hn  Ihn  that  h  f'Mz  the  hfgwnlng  ;  that  is  Jefus  Chnlt, 
W^io,  in  refoed  of  his  divine  nature,  had  a  lublillance  from 
A'hs  berri  .,iing:  ihu  is.  from  ail  eternity  :  and  if  lo,  then 
our  blHTed  Savionr  had  a  being  antecedent  to  his  concep- 
tion, and  be'Vre  he  was  born  of  the  virgin  M^ry  ;  he  then 
bei;an  lobe  a  man,  bnt  he  did  not  th.en  begin  to  be ;  tor 
bclore  Ahrahom  was  he  was  ;  and  he  prays  to  his  father 
yohiKv.K  5.  to  glorify  him  with  the  glory  which  ^f?/;^./ 
virh  him  before  the«orIdwas.  Mark,  It  is  not  laid, 
with  the  nlory  which  thon  />ro^<jre,//>  for  me  in  thy  de- 
cr.-e  and  pnrpofe  before  the  world  was,  .ns  the  Socinians 
v.-onld  have  it,  but  the  glory  which  1  had  with  thee.  He 
that  gave  being  to  rll  things,  mnit  have  a  being  before  all 
things.  3.  The  reafons  afiigned  for  writing  to  yonng 
tnen  B<car,r£  ye  arfjtrw^,  and  hovi  (.vcrcome  the  ■mcked 
cv  kr.  Here  we  have  ooiervahle,  I.  The  enemy  de- 
n-ribed,  Satan,  called  the  '.<}\cked  eve  .■  Not  that  he  w.as 
fo  bv  ere  .lion,  but  by  his  apollafy  and  defeftion.  llecaufe 
tliefirfrin  wickednefi,  Becaufc  molt  induftriouny  wicked, 
and  bec-iiile  mollobilinate  and  perll-vering  m  wickednels. 
2.  The  oonouclc  ingeminate.!  ;  1>  have  werccn^  the  wic/ced 
c»e.  Mark,  he  dodi  not  lay.  You  have  made  a  league 
with  him,  but:  overcome  him  ;  there  is  no  way  to  accom- 
modate or  compound  matters  with  Satan,  no  way  to  deal 
v.ith  him,  but  bv  victory  ;  we  are  laid  to  overcome  him, 
becvnfe  we  are  Cure  to  overcome  him  ;  rtfift  him  and  he 
will  ike;  and  becanfe  we  have  overcome  him  in  God's 
.icconnc,  and  becanic  we  have  begun  to  overcome  him. 
Yisl!  ti  him,  ^nA  yoti  will  (i.id  him  an  impsnons  tyrant; 
refift  him,  and  vou  will  f^  id  him  a  tim^uirous  coward, 
-.  The  combatants,  y^.u»i  men.  Youth  is  the  warlike 
a  >e  ;  voun'r  men  are  fie  for  nftion,  old  men  for  advice  ; 
voung'oncslhonld  begin  this  tpiritml  war  betinu-s,  polli- 
iily  they  may  never  live  to  be  old  ;  or  if  fo,  viciory  will 
be  the  more  dilficult,  by  how  mut'i  the  longer  it  is  de- 
layed ;  and  Go.l  may  deny  thee  thit  grace  which  now 
thou  denied  thyfclf.  The  proverb  f.iys,  "  ^  ynv^g  pmt 
"  bi't  >in  d.l  dtvU  ;"  b>K  it  is  very  har.l  for  a  young  dev.l 
to  become  an  old  faint  ;  whereas  a  voang  chrilliin  f.ddier 
i?  molUm'able  in  God's  eye,  an.l  niol.t  te.rihle  m  the 
devil'-.  4.  The  aid,  helps  and  affrbnts,  by  «vhich  this 
victor/  is  attained,  Jf  arefir'ing,  that  is  made  partakers 
qK  divine  Itrt-nnh  ;  ye  have  your  fecond  in  the  held,  the 
Holy  Spirit,  you  arefirongin  the  Lord,  ,ind  the  wird  '.f 
G',d  aUlth'i-t  yw.      'B/    the  llreng'h    of  God,   and    the 


t!ic 


ab'ding  of  his  word  and  grace  in  us,  we  overcr 
wicked  one.  and  prevail  againll  him.  God',-  won!  is  the 
richeittrc.ifnry  to  fupplyonr  wants,  and  the  ilrongtil  ar- 
I'lio'.iry  to  oppoie  our  eiiemic-s. 


J  O  H  N.  1075 

1'  Love  not  the  world,  neither  the  things  ^Aaf 
are  in  the  world.  If  any  man  love  the  world,  the 
love  ofthe  father  is  not  in  him.  16  For  all  thatzs 
in  the  world,  the  luft  6f  the  flcfii,  and  the  luft  of 
the  eyes,  and  the  pride  of  life,  is  not  of  the  Father, 
but  is  of  the  world.  17  And  the  world  palfeth 
away,  and  the  lull  thereof:  but  he  that  doth  the 
will  of  Godabideth  for  ever. 

Ohfcn)e\teve,  i.  That  our  Apoftlc  doth  not,  as  he  did 
before,  direct  his  advice  to  any  one  particular  fort  or  rank 
of  Chriftians  in  fpecial,  but  unto  all  in  general  ;  Uve  not 
lh;  vjr.rl:l,  &c.  2.  That  the  prohibition  here  is  not  ab- 
folutc,  but  comparatively  only.  It  is  not  an  crdhuUu  cha~ 
ritus,  bnt  innrdhuita  cupiditas,  that  is  here  forbidden  ;  we 
tnay  look  upon  the  world,  and  defire  it,  delight  in  it,  and 
in  the  enjovTient  of  it,  provided  we  do  not  chufe  it  for  our 
portion,  delight  in  it  as  our  chief  good.  3.  St.  John  dotli 
not  fav,  Len-je  the  world,  but  Lwe  not  the  world  ;  he 
doth  not  fay,  Ufe  not  the  world,  but  Love  it  not  ;  that 
if,  leek  not  after  the  world  inordinately,  and  delight  not 
in  it  immoderately  :  Seek  it  we  may,  but  not  in  an  undue 
manner  ;  delight  in  it  we  may,  but  not  in  an  nndue  mea- 
fure.  4.'  The^arguinents  which  our  Agoftle  makes  ufe  of, 
to  enforce  his  dehortation.  t.  The  contrariety  of  the  love 
of  the  world  to  the  love  of  God  ;  //  any  iron  love  the 
world  (in  an  undue  manner  and  meafurej  the  love  of  the 
Father  is  not  in  him  :  that  is,  the  worldly  lover  has  no  in- 
tereft  in  the  Father's  love  ;  the  world's  diirlings  are  none 
of  God's  friends,  and  the  world's  lover  has  no  love  of 
the  Father  in  him;  there  is  no  pofitive  love  of  God  iti 
him  in  whom  there  is  a  fuperlative  love  of  the  world.  Lord, 
how  delperate  and  dangerous  a  (la  then  is  worldly  love  .'  If 
the  love  of  the  Father  be  not  in  him,  the  hatred  of  the 
'Father  is  towards  him,  James  iv.  4.  A  fecond  argument: 
to  difi'.iade  from  worldly  love  is  contained  in  the  i6th 
vrrfe  ;  Fir  all  that  is  in  the  wvld  ;  that  is,  :,ll  that  is  in 
etteem  and  vogue  with  the  men  cf  tlil^Avorld,  is  either  the 
Lifi  'jf  ihe fl'/h,  that  is,  all  feniu.il  d^slijihtsand  enjoyments, 
which  occaiinn  intemperance;  or  the  ht/}  of  the  eye,  the 
defire  of  gold,'  fiiver,  (lately  houfes,  rich  gardens,  v.hica 
fend  to  gratify  the  eye  :  an.l  th^  pride  ^f  Hf',  or  the  dcfires 
of  honours  ami  dignities,  high  titles,  and  places  of  ad  vance- 
mt;nf,  which  tend  to  gratify  our  pride,  all  thel'e  nre  net  r,f  the 
Father;  that  is  they  sr&  not  delires  excited  by  him,  nor  are 
thsy  pleafingto  him,  but  are  the  defircs  of  the  men  of  the 
world,  and  proceed  from  that  corruption  which  is  jn 
them.  The  third  argument  is  taken  from  the  world  it- 
felt',  an.l  its  Ihort  continuance,  inthc  17th  verle,  ikewirld 
piijfth  a\uay,  that  is  all  the  things  of  the  world,  whicli- 
i!ie  men  of  the  world  doai  upon,  a;iJ  are  in  lov^.with,  are 
of  a  fading  tranlirory  nature,  in  themfelves,  and  they  pals 
away  from  their  pofil-fiors  .ind  owners.  Andthclufis  thereof; 
that  is,  the  pleafure  which  ih^'y  had  in  gratifying  theii* 
lulls  paireth  aw.ay,  but  the  iling  remanineth,  and  the  tor- 
ment abideth.  It  is  added.  But  he  that  doth  the  -jjillofCcd 
ahideth  fir  (ver.  I'cliold  here  the  permanent  frhciiy,  not 
of  the  knowing,  but  obedient  ihrdtian.  He  abideth  lor 
ever,  not'in  this,  but  in  the  otlter  world,  in  a  II  iieof  cnil- 
lefshappinafs.  Ahliotigh  etcrHity,  initsniolt  cc;:i;-'rehenHve 
6  U   2  noiion, 


io7(> 


I.     St.    JOHN. 


Chap.  ii. 


notion,  be  peculiar  to  a  Deity,  and  incommunicable  to  a 
creature,  yet  it  is  chat  which  Gud  hss  iii:ide  ratioiKil  crea- 
tures capable  of;  and  as  hcabideth  fi>rever,  fowiU  he  grant 
to  them  that  do  his  will  to  abide  with  him  for  ever  allu. 

18  IT  Little  children,  it  is  the  laft  time;  and  as 
ye  have  heard  that  antichrift  fhall  conic,  even  now 
arc  there  many  antichriiVs  ;  whereby  wc  know  that 
it  is  the  laft  time.  19  They  went  out  from  us,  but 
they  were  not  of  us  :  for  if  they  had  been  of  us,  they 
would  no  doubt  have  continued  with  us,  but  tluy 
went  out,  that  they  might  be  made  manifeft  that  they 
were  not  all  of  us. 

Our  apoftle  having  warned  them  againft  the  danger  of 
covetoulnefi  in  the  foregomg  \  Tfes,  he  cautions  them 
apainft  the  d.mger  of  deceit  in  thefe  ;  he  tells  then),  that 
•this  is  the  lafl  tinjC  of  the  Jewifh  difpenfation,  and  that  the 
cieftruftlon  of  their  city,  temple,  and  polity,  was  now  at 
iiand  ;  and  as  they  had  heard  ih.it  Antichrift  (liould  conie, 
accordingly  now  there  were  many  antichrifts  come  ;  that 
i-,  oppolers  of  Chrift,  and  deniers  of  him  to  be  the  Chrill ; 
and  by  the  fwarming  of  thefe  fediicers  and  falfe  teachers 
jiow,  a<:cording  to  our  Saviour's  prediiH'ion,  flfaith.  xxiv. 
ihey  might  well  conclude  it  was  the  laft  time.  Obfcrve 
nexf,  Thefe  antichrifts  are  defcribed  by  the  communion 
vhich  they  once  were  of,  to  wit,  chriftian  communion; 
thfy  lUfnt  r,ul  frotn  us,  from  U5  Apt  ftles,  and  from  us 
chriftians,  being  falle  brethren,  and  iinfound  chrifti.ins  ; 
for  if  thfy  had  betn  of  us,  as  members  of  the  fame  body, 
and  had  joined  with  us  Apoftles,  in  planting  and  propa- 
gating the  fame  chriftian  faith,  They  •would  no  iliutt  have 
fontinned  with  us,  proftfilng  the  fame  faith,  and  preaching 
the  fame  riot^nne,  which  we  do  ;  but  tliey  left  us,  that  it 
m'glit  be  made  manifcfl  ihat  thty  -were  not  all  of  us.  Here 
note.  That  thefe  aniichriftianimpoftors  had  been  in  the  bo- 
fom  of  the  church,  and  made  a  profefllon  of  the  chr:ftian 
faith  ;  fo  did  the  t'alfe  apoflles,  thf  judaiz.ing  teachers,  men- 
tioned A^s  XV.  fo  did  Simon  Magus,  Nicolas,  and  Ce- 
rinthus.  The  chuich's  Teeming  n)embersprove  her  worft 
friend?,  the  foxes  witliin  d<i  more  Biilchief  than  the  wild 
boar  without,  Qurjf.  But  is  it  not  then  lawful  to  depart 
from  the  communion  of  a  church  whereof  we  have  been 
formerly  members  ?  Anf.  Yes,  if  (he  departs  from  her- 
fclf  ;  if  Ihe  degenerates  and  grows  fo  corrupt  a  body,  and 
be  fo  far  infrdled,  that  wc  cannot  communicate  with  her 
withoutfin,  which  was  the  cafe  between  usand  the  churth 
of  Rome,  her  doiflrines  were  erroneous,  her  wordiip  ido- 
latrous ;  we  went  out  from  them,  btcaufe  they  went  out 
from  the  ancient  apuftolicd  church.  Nonf'gimus  ;  fed 
fugamur  :  Not  we,  but  they  m^de  the  feparation,  and 
coirtequet^ly  the  fchilm  lies  at  their  door. 

ao  f  But  ye  have  an  unflion  from  the  Holy  One, 
and  ye  know  all  things. 

A>  if  our  ApofUe  had  faid,  "  Although  there  are  many 
aniichritts  iiul  feduccrs  abroad  in  the  «oiId.  yet  ihemolt 
liolv  Grd  hath  anointed  you  with  his  holy  Spirit,  wh:ch 
will  preferve  you  from  pernlcii-u^  error,  and  lead  you  into 
)kll  iiecifr.ry  truth,  if  you  obey  and  follow  hint.'*  ''■k- 
/c-rtchcre,   i.   A  j>«ivilcgp  ei.joyed  ;  Xe  have  an  unflhn 


j'rim  th/-.  Holy  One.  By  which  upderftand  the  Holy  Spirit 
in  its  fanclifying  gifn  and  graces,  w  hi Ji  coiifccriitti  be- 
lievers :ib  kings  4iid  prieCts  inti'  God  2.  t  hevdvantage 
of  th.it  privilege  diclaipd,  Ye  kir.-M  (/U  things  ;  not  abfo- 
Imely,  but  wi'.h  relbiclion  and  J  iiiiuiioii  :  A/I  /hiiigt  .• 
that  is,  all  divine  things,  n\\  divine' tiling  revtvled,  andall 
thing",  revealeil  that  are  nettflary  to  falvaiinn  :  All  thingt 
iicediul  to  be  known,  and  a^fara  needful  f(>ryou  tokno.v  : 
all  things  relating  to  God,  Chr  It,  the  Holy  Spirit,  our- 
ftl'S,  lilt.  Satin,  the  l..w,  the  g"lp  I,  grace,  and  glory  ; 
ye  know  all  ihtfe  things  by  virtue  of  your  unci  on. 

2  1  I  have  not  written  unto  you  becaule  ye  know 
not  the  truth  :  but  bccnule  ye  know  it,  and  ih.it  no 
lie  is  of  the  truth.  22  Who  is  a  liar  but  he  that 
dcnicth  that  Jclus  is  the  Chrifl  ?  He  is  antichrift, 
that  denietii  the  Tatherand  the  Son.  23  Whofoever 
denieth  the  Son.  the  fame  hath  not  ilie  Father;  [iw"J 
he  thai  acknoivledgeth  the  Son,  hath  the  Father  aljo. 

Cbferve  here,  i.  The  thar.:ctcr  given  of  the  gofpel';  it 
h  the  truth,  the  word  of  truth,  the  way  of  truth,  con- 
firmed by  real  miracles.  It  isdivine  truili,  univerfal  truth, 
elledual  truih,  and  no  he  ;  for  Alm'ghiy  God  would 
never  have  let  the  feal  of  his  cn;iiij)oui'cy  to  a  lie,  and 
have  confirmed  it  by  fiii,ns  and  wciulers,  miracles  and 
gifts  of  the  Holy  Cihoft,  had  it  befn  t.ille.  Chft-rve,  1. 
'ihe  charac'ter  given  of  the  luretics  m  St.  John's  days, 
and  in  our  days  alfo,  they  denied  that  Je!ui  u  the  Chrifl, 
and  therein  deny  the  Failitr  and  the  Son  ;  For  luh'.pitver 
eler.itth  the  Son,  the  fame  hath  not  the  Fiithtr  ;  that  l;,  he 
denieth  the  Father  as  uell  .is  the  Son  ;  for  not  having  the 
Father,  and  denying  the  father,  is  the  fame  thing  ver. 
22.  Hi  is  iintichti/l  tint  di  nit- h  the  Ftithcr  iir:d  tl'f  Son. 
1  his  is  a  text  in  which  every  Socii.ian  may  fee  himi'rlf  an 
Atheift  ;  he  that  denies  the  divmiiy  of  ihe  Son,  denies  the 
Deity  of  the  Fatht-r  ;  for  fuch  is  the  nature  of  ihe  God- 
head, that  one  of  th-le  cannot  be  alone  ;  theFjther  is  not 
without  the  Son,  nor  can  be  ;  nor  can  the  Son  be  wiih- 
out  the  Father  ;  this  cohf  lence  is  inleperable  and  inviola- 
ble ;  ther-fore  he  that  denies  the  eternal  Son,  ilcnies  the 
eternal  Father  ;  and  if  it  be  Athtifin  to  deny  the  divinity 
of  the  Father,  it  is  no  lefs  to  deny  ilie  Deiiy  of  the  Son  ; 
for  he  that  denieth  the  Son,  deiiieih  the  Father  alfo. 
There  is  fuch  a  connexion  between  iliefe  two,  theFarher 
and  the  Son,  they  being  co  eflVntial  and  co-eternal,  that 
if  you  deny  the  'iviniiy  of  the  cme,  you  deny  thol  of  the 
other  ;  therefore  thev  are  Aihtifts  that  deny  the  divinity  of 
Chrift,  as  well  as  they  that  deny  the  being  of  God. 

24  Let  that  therefore  abide  in  you  which  ye 
have  heard  from  the  be}>inniHir.  If  that  which  ye 
have  heard  from  the  beginning  iliall  remain  in  you,. 
ye  alio  ftiall  continue  m  the  Son  and  in  the  Father. 

Thele  words  are  an  exliortati.-.n  to  hold  f  .ft  and  nor  'O 
forl'.ike  the  dodrine  of  cliriftianity,  vvhich  from  the  begin- 
ning th-v  had  received,  andnot  tc>  turn  to  noxel'i.  s.  Ltt 
that  ubidf  in ytiu -which  ye  have  henrd  from  the  hrgirtning  ; 
tliatis.  from  ihe  firft  preaching  of  the  gofpel.  J\'oie  hcie. 
What  is  truth  and  true  dotlrinc,  naaicly,   that  which  w.as 

delivered 


Chap.  ii. 


I.    St.    J  O  H  N. 


1077 


delivered    from   the  heginninp;.     Truth  is   ertui'-;  elder, 
though  error  is  HOC  ninth  iriuh's  yount>,er.     2.     By  what 
means  ihey  received  the  evani;elical  doanne,  ri.niitly,   by 
htaring;   let  ihat  whicli  you  have  heard  iihid?  in  you.     No 
fenfe  more  needful  thjn    that  of  hearinjr,  f.ir  the   benefit 
and  advantage  of  man  ;  both  a?  he  is  by  nature  a  realon- 
able  cre.iture,  by  converie  a  fociable  creature,  and  may  be 
by  grate  a  new  creature  :   Faith  ccineth  by  hearini;.     3. 
The  duty  required  with  reference  to  A'hac  they  had  he.ird; 
let  that  -vhich  ye  hav:  heard  abide  In  you,  namely,    by  a  care- 
ful  rcni--:inbra;ice    of  it,  and  by  relolute  adherence  to  it. 
The  I'unj  ot  this  exhortation  is,  th^t  we  retain  and  mam- 
tain  the  anc-ent    catholic  and    aptftolic  faith  ;  and  verily 
when  weronluier  iio*  tenacious  heieiic*  are  of  ihcir  novel 
errors  it  luay  bring  a  blulhinio  our  faces  to  lOi.lider  how 
rejdywe  are  to  be  w  ithdrawn  frcni  primitive  11  uth-.     Ob- 
/trre  next,   The  motive  witii  which  our  Apoftle  doth  en- 
force and  buk  his  exhortation— //'//w/  which  ye  hiw  heard 
remain  in  you,  y'lU  /h,ill  continue  in  the  Son,  anil  in  the  Fa- 
ther ;  that  is,  in  the  love  and  favour  of  the    Son,  and  of 
the    Father,  ai:d  in  ct  mmunion   with  both.     Qs^^fi-    B^^ 
why  is   the  Son  put  before  the  Father    here  ?      I'artly   to 
inCnunte,   nliat   the  Son    is  no  lels   in  effence    and  dignity 
than  ihe  Father,   but  tqual  in  both  ;   3ccordirj;ly,  the  grace 
of  our  Lord  Jefos  Chrirt  in  the  aportolical  benediilion,  is 
mentioned  before  the  love    of  God    the. Father  :      And 
partly,  becaule  no  mm  conieih  to,  or  cgntinueth  in  the 
Father,   but    by  the  Son  ;  H'' is   the  way,  the   truth,  and 
the  life.      The  doctrine  of  the  gufpel  comes  from  Chrill  ; 
it  leads  to  Child,  and  by  him  unto  the  Father.     See  John 
xiv.    23. 

25  And  this  is  the  promife  that  he  hath  promifed 
us.  ffOT  eternallifc. 

Obfervi  here,  i-  Mow  gracious  Almighty  God  is  to 
enforce  his  commands  wiih  promifes  of  .e^vard  ;  here- 
quired  of  u'.  adherence  to  the  truth,  and  perieverance  in 
it,  in  the  former  veife  ;  here  he  promifes  eternal  life  by 
u-ay  of  encouragement,  in  this  verfe.  2.  The  benefit 
promifed,  /■/',  tterncil  life  ;  thegreatnefs  of  this  life  iMm- 
meiifurable,  the  wot  ih  of  this  life  is  enertimable  ,  the  joys 
of  this  liie  innumerable,  the  duration  of  it  is  interminable. 
3.  The  certainty  of  the  conveyance  ;  this  the  prnmife 
frtmi/ed.  Mtirk,  He  doth  not  Cay  purpoled,  but  prom  led, 
A  purpi'fe  is  a  fecrer  and  a  hidden  intention  of  the  mind, 
hut  a  promife  is  a  revelation  of  that  intention  ;  yea,  it  is 
more  than  a  declaration.  A  promife  makes  fure,  as  well 
as  makei,  nianifell  ;  efpecialiy  God's  promife,  which  has 
hisoJih  for  theconfirniation  of  it,  //t^.  vi.  17.  4.  The 
pecoliaiity  of  the  peiTons  to  whom  the  promife  is  made, 
he  haiit  promifed  us  ■  not  to  us  as  Apoltles  only,  but  to 
us  as  chi  ilf:ans  ;  all  ihat  are  born  of  God  are  begotten  to 
a  livdv  hope  of  an  inheritance  incorruptibe  and  uudefiled, 
and  that  fadeth  not  away  :  Again,  he  has  promifed  k/,  not 
promifed  all,  eternal  litV,  but  n^  who  are  thus  and  thus 
Q'.i.lifird,  who  keep  his  coiumandments,  and  walk  as  he 
v..dked.  5-  1  he  emmcncy  of  the  author  by  whom  this 
promife  is  made,  in  the  rel.itive  he  ;  Thf  is  the  promife 
fiiliicb  he  hath  premifeti  us.     Here  no.' e,  That  eternal  lite 


wa<  promifed  by  God  to  good  men  under  the  Old  Tefta- 
meni  ;  Heb.  x<  16.  tells  ns,  that  the  Old-Teftament 
l.imrs  defired  abetter  country,  t«  wit,  an  heavenly  ;  now 
how  could  they  have  defired  it,  ifthev  had  not  known  it? 
Aiid  could  they  have  kno-wn  it,  If  God  had  not  revealed 
it  >  And  Chnft  bad  the  Jews  fenrch  the  fciiptures,  for 
in  them  ye  think  ye  have  eternal  life  ;  intimating,  (hat  in 
the  writings  of  Moles,  eternal  life  was  made  knov  n  typi- 
cally and  darkly,  not  focUarly  and  fully  as  by  the  gnlpel. 
2  Tim.  i.  10  He  is  holy,  and  cannot  lie  ;  righteous,  and 
cannot  deeive  ;   immutable,  and  cannot  repent. 

26  Thefe  thitigs  have  I  written  unto  you  con- 
cerning them  that  feduce  you.  27  But  the  anoint- 
ino  which  ye  liave  received  of  him  abideth  in  you  : 
and  yc  need  not  that  any  man  teach  you :  but,  as 
the  fame  anointing  teachcth  youof  all  things,  andis 
truth,  and  is  no  lie,  and  even  as  it  hath  tous^ht  you, 
ye  fhall  abide  in  him. 

Ohferve  here  thepioir.  care  which  St.  John  exprefles  for 
their  prefervation  from  heretics  and  frducers,  T hefe  thi>:g^ 
have  I  written  to  you  corcerning  them  that  /educe  ycu.  That 
is,  to  arm  them  againlt  the  feducers  then  amongft  them  ; 
intimating,  that  men  arenaturally  prone  to  error,  yea,  to 
fundamental  errors.  2.  That  to  be  feduced  by,  and  led 
into  fuch  errors,  is  dangerous  and  deftrudive.  3.  Tha: 
it  is  the  fpecial  duty,  and  nught  to  be  the  lingular  care,  of 
the  minilfers  of  Chr'ft,  to  warn  their  people  of,  and  arm 
them  agamit  errors,  and  eroneous  peribus,  againll  -fedu- 
cers and  fcduftion  ;  Thfe  things  I  write  concerning  them 
thatjeduce  you  ;  that  is  thofe  who  tmkavour  to  feduce 
you.  Obferve  next.  The  encouragement  which  St.  John 
gives  them  againft  thefe  fcducer^,  and  their  {eduction,  the 
anointing  which  ve  have  received  from  Chrift  :  that  is, 
from  the  fpecial  illumination  of  his  Spirit,  this  abideth  in 
you,  teaching  you  all  tilings  necefTary  for  you  to  know,  lb 
that  you  need  not  any  man  to  teach  you  ;  that  is,  any 
new  doftrine.  any  new  fundamental  principles  of  faith. 
tv'jte  here.  That  chriftians  lavingly  enlightened  by  the  Spi- 
rit of  God  need  no  new  gofpel  or  doctrine  to  be  inftruc^ed 
in  ;  but  they  need  farther  teaching  ftiU,  in  order  to  their 
better  ir.^proveraent  in  what  they  know  ;  vain  therefore 
aretheO^iakers,  and  other  fedtaries  argumentsdraw  nfroin 
hence,  againft  all  niinifterial  teaching  1  becaufe  the  Spirit 
teaches,  man  muft  not  teach:  \Vhere;.sthe  Spirit  teaches 
immediately  by  man,  and  not  immediately  by  itfelf.  When 
thefe  feducers  can  (how  that  they  have  fnch  an  immediate 
and  extraordinary  .'ffiatus  of  the  Holy  Spirit,  as  was  vouch- 
fafed  to  the  primitive  chriltians,  then  let  them  cry  down 
the  neceility  of  niinifterial  teaching,   not  before. 

28  And  now  httle  children,  abideinhim;  that 
when  he  fhall  appear,  we  may  have  confidence,  and 
not  be  afliamed  before  him  at  his  coming. 

Still  our  Apoftle  reinfiTces  his  foregoing  exhortation  t© 
abide  fixedly  in  Chrift  ;  that  is,  in  the  doctrine  of  Chr  it, 
in  truechriftiafiity  ;  ardn'.w,  Irtlle  children,  abide  in  him  : 
And  the  argument  which  he  makes  ufeof,  is  very  forcible 

atiJ 


loyS 


I.     St.    JOHN. 


and  cogent,  namely,  7hal-w/ien  Chrift  Jhall  appear,  vie  may  believeri,  that  ihey  nre  now  the  for' 
haveconfdetice,  kc.  YUtk  Mte,  i.  Sometl.in^  fiippoffc),  fo,  (  r.)  By  regeneration  ;  ihey  ate  madi 
namely,  the  cominjr  and  appearance  of  Chrift  :  he  fiioll  ap-  ^ 

pear.  2.  Someihir.g  iiiiplifd,  namely,  our  apptaraisce  be- 
fore Chrifl  in  the  d.ny  of  lus  .nppearance.  3.  Someihing 
exprefTcd,  rninely,  the  confident  appearing;  before  Chri(k, 
of  all  tholu  who  abide  in  him  :  That  we  may  hcvi  ciKfidence, 
Whence  Uam,  That  ihe  perfeverinp;  thriftian  fliall 


Chap.  iii. 

of  God.  They  are 
e  pariskersof ihedt- 
biit  in   the  gracious 


haveconHdencc  before  Chrirt  at  his  coming^  (hall  lift  up  hi  3 
head  without  fhame  or  blufiiin^.',  from  the  teOimony  which 
confcience  bears  of  hisfincerity,  and  from  ths-intfrfft  he 
has  in  the  Judge  :  Uur,  on  the  o'herhand,  thcv  th^t  do  not 
perfcvere  and  abide  in  Chrift  (liall  be  aOiatned  before  him 
sc  his  cominn;;  alhamed  of  their  grofs  hvpocrify,  of  their 
vile  iinfaithfulnefs,  of  their  manilelt  folly. 

29  If  ye  know  that  he  is  righteous,  ye  know  that 
every  one  th.it  docth  righteoufnefs,  is  born  of  him. 

Our  apoflle  concludes  the  chapter  wich  an  exhortation 
to  holinefs  and  rit^hteoufnefs  ;  afTuring  thetn,  that  if  they 
be  finfible  (as  they  muit  necefT.iriiy  be)  that  God  is  righte- 
ous, eirentii.lly  atid  infinitely  holy  anil  righteous  ;  they  may 
and  ou(Tht  to  know  alio,  that  w  hofoever  is  born  of  him,  and 
doth  receive  a  new  nature  from  him,  doth  certainly  endea- 
vour to  live  unto  him,  and  to  walk  before  him  as  his  child 
in  a  way  of  obedience,  and  to  expect  favour  and  proreclion 
from  him  as  from  a  Father.  Learn  hence.  That  ail  that 
iliicerely  live  a  riiihtcous  life  towards  God  and  man,  are 
certainly  born  of  God  ;  and  fuch  as  are  born  of  God  do 
certainly  live  that  righteous  life  ;  then,  and  only  then,  may 
v.-e  know  that  we  are  indeed  God's  childrrn,  when  the 
image  of  our  iMhvenly  Father  is  inftamped  upon  us,  and 
the  difpolition  ooiis  children  wrought  in  us  ;  when  there 
is  a  happy  conformity  in  our  natures  to  the  holinefs  oi 
God's  nature,  and  in  cur  lives  to  the  righteoufnefs  cf  his 
law  ;  when  he  beholds  his  osvn  face  in  tile  glafs  of  our 
iouls,  and  loves  us  for  his  owa  insage  indamped  and  ini- 
prefTed  upon  us. 

C  H  A  P.     III. 

BEHOLD,  v.'hat  manner  of  love  the  Father  hath 
bcflowed  upon  us,    that  we  fhould  be  called 
the  fons  of  God  ! — 

Our  apoflle  begins  this  chapter  with  wonder  and  admi- 
ration at  the  aflonifliing  goodoefsand  condelcenfion  of  Al- 
mighty God  towards  believers,  in  tiking  them  into  his 
family,  and  adopting  them  into  the  number  of  his  children  ; 
that  llranrers  and  enemies  (hnuld  be  dicnitied  with  the  ho- 
nouraSlo  and  amiable  title  of  his  fons  :  it  is  the  fame  rela- 
tion that  C/irilt  has,  I  afcend  tt  my  Father  and  your  Fsirer  ; 
there  is  indeed  a  divetlity  in  the  foundation  of  it  :  Chrilt 
is  ;i  Son  by  nature,  we  by  favt  ur  :  he  by  generation,  v/e  Vy 
adoption  :  However,  not  only  crowns  and  fccptres  are  be- 
neath thii  dignity,  but  tlie  honour  of  our  innocent  flatc 
was  not  cqinl  ^viih  i:  :  well  might  the  apoftlo  then  breaic 
out  with  an  heavenly  afloniflmient,  and  lay,  Bekold,  vihct 
I'tOK'irr  of  i:vi  is  this,  tkjt  u-f  fi>',uld  hs  culled,  accoiinicil 
snd  acknowledg'd,  for  the  chtld'-cn  'f  Gid !  Here  »;c.V, 
'•    r.'nt  it  i«  the  h-i;'!  and  Iionourabl'  p,-i>-;u_re   cf  all  true 


vme  nature  :  not  in  the  efTcnce  cf  it 

tjjaliiies  of  it,  which  enables  thfin  in  frmu  ineafore  tore 
lemble  God  their  Father  ;  they  receive  a  principle  of  Ipi- 
rirual  life  from  God,  which  enables  them  to  live  unto  God, 
and  this  principle  received  in  regeneration  :  it  is  an  inwartl 
principle,  an  univerfi.!  principle,  a  God  exalting  principle, 
and  an  abiding  principle.  2.  They  arc  chddrrn  by  adoption 
al.'b:  adoptiim  is  the  acceptance  of  a  flxangcr  into  the  re- 
lation and  privileges  of  a  fun  :  it  was  i  rare  cnnderre niion 
in  Pharaoh's  daughter  to  rcfcue  Moles,  an  innocei.c  and 
forfaken  ftranger,  from  pcrdhingbv  the  waters,  and  adopt 
him  for  her  fon  ;  but  O  !  how  much  greater  kindnefs  wa? 
it  for  Almighty  God  to  lave  guilty  and  wrciclicd  man  froni 
eternal  fijmes,  and  to  \„Vz  ^  rebtl  inio  his  fannly  .'  'I  hi? 
privilege  of  bting  the  Ions  of  God  by  regeticratrpn  ami 
adoption,  is  a  choice  and  gracious  privilege,  an  high  and 
honourable  privilege,  a  free  and  undeferved  privilege,  a 
lafling  3rd  abiding  privilege.  2.  As  the  privilege  itfelf,  Co 
the  fontal  caule  of  ir,  the  fruntain  from  whtiiie  it  doth 
proceed  and  /low,  namely,  fn^m  the  gratuitous  love,  and 
tree  fdvoiir  of  God  ;  what  manner  of  love  has  the  Father 
btflowed  upon  us?  He  c;mnot  fay  whar,  nor  how  great  ic 
was  :  He  admires  it.  but  caimrt  declare  it  ;  vet  though 
adoption  was  the  effecl  of  God's  free  love,  it  was  the  friiic 
of  Chrilt's  rich  purchase  :  he  m"  a  Son  became  a  fcrvant, 
that  we  of  fljves  might  become  fons.  3.  In  the  word 
Bch'jld.'  a  note  of  attentio.n  atul  admiration  both  :  God 
cxpecls,  the  gofpel  requires,  and  the  privilege  of  adoption 
delcrves,  that  it  be  bchtld  with  love  and  vvimder,  tsken 
notice  of  with  joy  and  ihankfnlnelV,  and  improved  for 
gros\tli  in  grace  and  advancement  in  holinefs. 

— Therefore  the  NTorld  knowcth  us  not,  becaufe 
it  knew  him  not. 

Notchere,  i.  That  the  believer's  dignity,  though  real  and 
gre.^r,  i-:  a boget her  unknown  tothe  nnbt lie  ving  world  ;  they 
are  lo  far  from  atkmwledg'ng  them  to  be  God's  children, 
that  they  mock  and  fcolF,  jeer  and  deride  ihcm.  for  pre  tend- 
ing fo  to  be  ;  and  as  they  little  know  them,  fodothey  lefs 
airea  and  love  thsm,  but  hate  .tiuI  pcrfecute  them.  2.  The 
realon  affigned  why  the  world  knows  not  the  children  of 
God,  Btcittife  it  knt'j)  rot  //'•»:  .•  God  once  made  h'm'elf 
m.anifilt  to  the  world  in  and  by  his  Son  :  Chril>,  in  whom 
dwelt  the  fulntfs  of  the  Godhead,  can)e  and  dwelt  among 
us,  but  the  unrld  knevj  him  n',t,  received  him  nor  ;  and  if 
they  faw  no  beauty  in  him^  who  hail  ftrength  of  grace,  and 
no  corruption  in  him,  is  it  any  woi.der  ilut  they  lee  noex- 
cellt  ncy  in  them  in  whom  is  much  weaknefs  in  grace,  and 
too  great  llrength  of  corruption  ! 

2  Beloved,    now  are  we  the  fons  of  God,  and  it 
'doth  not  yctappear  v.-hat  we  fiMllbc  :  but  we  know, 
that  when  he  Ihall  appear,  we  lliallbe  like  him  ;  for 
wo  fliall  fee  him  as  he  is. 

As  if  the  apollie  had  faiil,  "  Although  the  world  knoiv^ 
us  not,  ;•lT'c■c"Uu^  nor,  tfleems  Uj  not,  liecaufe  of  the  wcak- 
nei's  ot  our  grace,  and  the  flrengih  of  our  corruptions,  yet 
notwirhll.miling  both  thefo,  wc  arc  now  die  fons  of  God  ; 

this 


Chap.  hi. 


I,     St.    JOHN. 


1079 


be,  we  are  not  what  we  fliould  be,  we  are  noi  what  we 
flull  l>e  ;  bu'.  blefled  be  God  we  are  what  we  are;  now 
are  we  the  Cons  of  God."  Ohferve,  2.  As  the  honour  and 
dignity  of  the  chriftians'  privilege  in  'his  hfe  aflTerted,  -mc 
are  now  thefons  cf  Grjd,  fo  their  happinefs  and  glory  in  the 
next  life  defrribed,  i.  By  way  of  negaion,  Jid'Ahr.o'yet 
ppffar  vjhai  thfy  p:a\l  bi  ;  the  gU'ry  which  God  ha?  pre- 
j).ired  for  all  his  sdopred  cli.ldrcn  and  people,  is  an  hidden 
{dory,  s  glory  ibat  doth  not  ye;  appear  ;  what  the  faints 
fliail  be  in  their  perfect  ftatc  of  glory  doih  not  yet  appear 
to  thfinin  this  tiieir  perfect  fine  of  grace.  2.  Byvvayof 
pofitive  sfTevcraMon,  But  7oe  hio-.v  ihat  ivhen  hd  (hall  ap- 
p-rar,  'j>e  O'.ill  hi:  lUshinj,  Sec.  Here  r.jle,  i.  The  cer- 
tainty of  Chrift's  . appearance  detlared,  Ht  fhall  iipprar. 
2.  A  di.'ii'.)ie  benefit  which  believers  nuy  expccl  at  bis  ap- 
pearing, r.  Thv  J^'ullhe  Iki  Um,  as  well  in  ho'inef),  as 
in  happinefs,  as  wtll  inpur'ty  asin  inimortaliiy  ;  like  him 
in  a  perfed  freedom  from  fin,  like  him  in  the  ardour  and 
intenfe  fer\'ei)cy  of  their  love  ;  like  him  in  the  perfection 
of  grace,  and  the  unfpottel  purity  of  liis  lioly  natii|-e. 
2.  They  Piall  fee  him;  thit  is,  his  glory,  s%  i;h  a  clear  and 
i.iinTeifate  (ijht,  with  a  full  and  comprehenlive  lijjht,  with 
;  n  adiniih'ing  and  trans.'"ormin  J  fight,  with  an  appropi- 
;  ting  and  pt;lldli»'e  fi^ht,  witio  a  fiiisfying  and  everlaltir.g 
%ht. 

3   1  And  every  man  that  hath  this  hope  in  hitn 
puriiieth  himfelf,  even  as  he  is  pure. 

Every  one  that  hath  this  hope,  that  is,  the  liopt  of  fee- 
ing and  euJL'ving  Chnlt  in  glory,  iie  now  endeavours  to 
purify  hiiiifelf,  according  to  the  pattern  and  copy  which 
Christ  hath  tet  before  him,  labournig  to  imitate  it,  though 
}ie  cannot  reach  it.  Cbjirve  here,  1.  The  character  of  a 
chriiiiin  by  tiiishi'pc,  (vsty  mat  that  bath  this  k'pe  in  him. 
if«r»?,  Th.it  a  chrillisn  ii  a  perfori  of  high  hopes,  and 
r-iiled  expeft  .tions,  a-  to  future  blefiednefs ;  the  auihor  of 
this  hope  ii  God  ;  the  object  of  thi^  hope  is  fome  future 
good  promifcd  and  exp;itcd  ;  the  grounds  of  this  hcpe  are 
I  he  promii'e  and  oath  of  God,  the  purch^fe  and  Uiuler- 
taking  of  Chrift,  .ind  the  fanttifying  work  of  the  Spirit, 
in  and  u;:f  n  his  foul.  Ohftrve,  2.  A  defcription  of  this 
Isope  by  its  infeparable  effed,  it  purifies  the  clirilt'an;  he 
that  has  this  hope  purif.ci  hivifcif-  where  it  is  imphed,  i. 
Tlsat  f:n  i;  a  pchution  which  we  mod  he  purified  from.  2. 
That  the  hohcft  of  faints  here  on  earth,  are  not  perfectly 
p'.jrififd  from  this  pollution,  but  are  d.Ti'y  endeavouring  to 
j..urify  themfthes  more  and  more.  Cbferve,  t.  'l"he  j)3t- 
icrn  afier  vvhich  the  (jncere  chridian  doth  conform  in  this 
work  of  purification,  and  that  is  Chrift ;  he  purifies  him- 
felf, even  as  he  isjiure;  intini.iilng,  that  the  Lord  Jefus 
Chrii}  was  a  perfect  pattern  of  purity  ;  and  that  it  is  the 
I  hridi.iti's  duty  to  eye  this  pitiern,  L'sid  to  endeavour  to 
confi.ru!  hiisftlf  thereunto,  by  purifying  hiniitjt,  even 
as  Chriil  is  pure. 

4.  Whofoever  cotnmitteth  fin  tranfgrp.ITeth  alfo 
the  law:  for  fin  is  the  tranfgrcnion-of  the  law. 
5  And  ye  know  (hat  he  was  tnanifefted  to  take 
i'.vay  our  fin  :  and  in  him  is  no  Cn.. 


WhipJiver  commlttelh  fn,  that  is,  whofoever  lives  in  the 
allowed  commiffion  of  it,  lives  in  rebellion  againlt,  and  in 
aflat  oppofition  to,  the  lawofGi.d,  (hi  being  a  traiif- 
greiron  of  God's  law  ;  and  fuch  a  perfon  as  thus  commits 
iin,  not  only  violates  the  law  of  God,  but  alio  fruftrates 
the  dfath  of  Chriit  ;  for  Chrill,  in  whom  there  was  no 
fin,  was  manifefted  in  the  fiefll  to  take  away  iin,  the  guilt 
of  it  by  his  blood,  the  power  of  it  by  his  Spirit,  and  con- 
f -qjeritly  we  mutt  purif-*  ourfclvcs  from  it,  if  w^  hope  to 
fse  him  as  he  is.  Learn  hence,  That  nothing  can  be  more 
unreafonabie  and  abfurd,  than  to  txpec>  falvation  v.'ith 
God  in  heaven  by  a  (inlefs  Savi,jur,  if  we  allow  ourfclves 
in  a  courfe  of  fin  ;  nothing  being  more  contrary  than  this 
to  the  d;fign  ef  Chrifl's  death,  which  was  not  only  to  de- 
liver us  from  the  danger,  but  from  the  dominion  of  our 
fins;  not  only  to  expiate  our  fins,  but  to  make  us  finlefs 
like  himfelf. 

6  Whofoever  abideth  in  him,  finnethnot:  whofo- 
ever linncth,  hath  not  feen  him,  neither  known  him. 

That  is,  "  Whoever  lives  in  fin,  and  goes  on  in  acoiirle 
and  trade  of  finning,  is  the  fervant  and  flave  of  fin  ;  and 
although  his  reafon  condemns  him,  hisconfcience  boggles 
at  it,  and  his  will  isfomething  averfe  to  it,  yet  if  he  yields 
his  members  inftrtimentsof  imrighteoufn^fs  unto  fin,  he  is 
the  fervant  of  fin  ;  and  whatever  his  pretence  may  be,  he 
has  no  right  knowledge  of  Chi  ift,  nor  any  true  faith  in 
him  ;  for  whofoever  abidetli  in  him  thus,  (inueth  not." 
L-arnhence,  That  the  fincere  chriftian,  fo  far  as  he  is  in 
Chriil,  and  by  faith  united  to  liim,  and  is  taught  and 
ruled  by  him,  finneth  not ;  that  is,  he  makes  it  his  coii- 
ffant  care  and  continual  endeavour  to  &im  and  avoid  all 
fin.  2.  That  fuch  perfons  as  go  on  in  a  courfe  of  fin,  let 
theirpretences  toChriftianity  be  what  they  will,  they  never 
had  at:y  experimental  knowledge  of  Chrifi,  no  fellov-fhip 
or  communion  with  him  ;  nor  can  ever  hope  to  be  happy 
in  the  fruition  and  enjoyment  of  hini. 

7  Little  children  let  no  man  deceive  you.  He 
that  doth  righteoufnefs  is  righteous,  even  as  he  is 
righteous. 

As  if  the  Apoftle  bad  faid,  "  Let  no  man  deceive  you 
by  making  you  believe  that  a  right  faith  may  confift  with 
an  unrighteoui  life,  for  only  he  that  doth  righte.nuftiefs  is 
tightetus.  A'o/i?  here,  i.  'that  there  is  a  twofold  doing 
righteoufnefs.  i.  In  a  legal  fenfe,  which  (lands  in  an  ex- 
acl  ob?ying  and  fulfilling  the  law  ;  and  thus  there  is  none 
righteous  no  not  one.  2.  in  an  evangelical  fenie,  sv^alk- 
ing  iiprigh'ly,  according  totherule  of  the  gofpel,  confcien- 
tioufly  avoiding  all  known  fin,  andperformiiig  every  com- 
manded duty  ;  it  is  not  a  iingle  aftion,  but  a  conflant 
courfe  of  holy  iftions,  that  denominates  a  perfon  holv  ;  a 
righteous  man  makes  righteoufnefs  the  bufinefs  of  his  life  ; 
his  daily  care  is  how  to  pieafe  God  in  all  h<;  dors.  A'cYr,  2. 
That  it  i.s  the  duty  of  every  chrifiisn,  that  would  not  be 
deceived,  as  to  hi.v  fpirituiil  (late  and  condiiion,  totry.  him- 
lelfhythis  infallible  mark  and  lule  cf  trial.  Chriftian, 
enquire  not  fo  much  what  thy  aff  ctions  arc,  as  what  thv 
d. fires  are,  what  thy  joys  and  tomforts  are,  as  v.  hat  thy 

eCtioJSs 


loSo 


I.     St.    jo  H  N. 


Chap.  iii. 


adioni  are;  not  what  thy  peace  is,  but  what  thy  paths 
arc  :  For  God  doth  not  mpafure  men's  finccrity  by  the 
lilies  of  their  afftfctiiirii,  but  bv  the  condanc  hent  of  their 
Tf Tolutions,  and  the  general  courfe  and  tenor  of  their 
converfations. 

8  He  thatcommitteth  fin  is  of  the  devil  :  for  the 
devil  finneth  from  the  beginning. — 

That  is,  "  So  far  as  a  man  fniocth,  fo  far  he  is  of  the 
devil,  and  l.ke  tmto  Iiim,  in  whom  fm  is  predonnnant  ; 
he  haviny;  been  an  old  (inner,  loon  after  the  beginning  of 
the  creation,  and  a  bold  tempter  to  lin  all  his  day->." 
Letitn  I.  That  Satan  has  kept  in  a  conftantand  coi)tiiii;ed 
conrfe  of  finning  againfi  God  from  the  beginning  ef  his 
npoftacy,  and  firft  monjent  of  his  revolt  from  God  ;  the 
devil  flnnetl)  from  the  higlr.ning.  2.  That  fuch  as  make  (In 
their  work,  do  make  themfelves  the  devil's  children  ;  they 
are  liis  children  by  imitation  :    St.  John  viii.  44. 

— For  this  purpofe  the  Son  of  God  WeTS  manifc fl- 
ed, that  he  might  deflroy  the  works  of  the  devil. 

As  if  he  had  faid.  '*  The  Son  of  God  came  purpofely 
into  the  world  to  deftroy  fin,  the  work  of  the  devil,  in  all 
that  he  will  fave."  Note,  j.  The  odious  charac'tcr  where- 
with fin  is  branded,  it  is  the  -jjork  of  the  dtvil  ;  that  work 
which  he  is  always  doing  himCelf ;  and  which  he  is  conti- 
nually tempting  and  foliciting  others  to  do,  that  they  may 
be  as  mifcrable  ss  hiinfclf.  2.  Our  Savioar'i  maniftfta- 
tion  in  the  flefli  alTcrted  ;  the  Son  of  God  was  manifelfed, 
namely,  to  the  world,  and  in  the  world  ;  he  appeared  in 
our  nature,  and  was  feen  in  our  fletli  ;  it  was  a  real  exhi- 
bition, and  not  an  imaginary  mani.*'e(l3tion  of  him.  3. 
The  great  end  of  this  gracious  manifcHaiU'n  of  the  Son  of 
God  in  our  nature,  it  was  to  defiroy  the  vjor/cs  of  the  devil, 
to  loofe  and  dilTolve ;  fo  the  original  :  This  fnppofes  man- 
kind to  have  been  in  bonds  and  fetters;  we  were  in  du- 
rance andcaptivity,  fhut  and  locked  up  in  tlieprifon-houfe; 
we  were  under  the  dominion  of  fin,  and  power  of  batan, 
but  the  Son  of  Ccd  came  to  refcue  us,  to  knock  off  our 
fetters,  and  to  (et  us  at  liberty  :  By  the  works  of  the 
devil  underftand  all  fin  in  general.  2.  Thole  lins  in  par- 
ticular,  which  have  moll  of  the  devil's  image  upon  iheni, 
and  render  perfons  moft  like  unto  him,  luch  are  malice  and 
envy,  rejoicing  at  the  calamities,  and  delighting  in  theevils, 
that  befal  others,  rape  and  paliion,  bitter  itrife  and  con- 
tention, fchilin  and  fadion,  lying  and  fallchood,  craft  and 
treachery  ;  but  efpecijily  pride  ^nd  haiightinefs,  which  was 
the  fin  that  turned  Satan  out  of  heaven,  and  made  him  a 
devil  in  hell.  7,.  By  the  works  o(  the  devil  here  are  meant 
in  particular,  idolatry,  and  ail  idolatrous  wor(hip,  even  to 
the  wordiipping  of  the  dcvil  hiinfelf;  this,  and  all  other 
k'lids  of  idolatry,  had  (Irangtly  prevailed  andover-iun 
the  world  before  the  coming  of  Chi  id,  who  came  on  pur- 
jKife  to  dilivrr  mankind  from  this  Uavery,  and  topiii  down 
the  kingdoms  of  Satan,  and  beat  him  out  of  thole  Itrong 
holds  which  he  thought  had  been  impregnable. 

9  Wliofoever  is  born  of  God  doth  not  commit 
fin  :  for  bis  feed  remaineth  in  him  :  and  he  cannot 
fin,  bccauic  lie  is  born  of  God. 


Ohferve  here,  i.  The  charai^er  of  a  tru^chriflian,  heit 
born  ofGid  ;  he  has  in  the  work  ot  regeneration  psflVd  un- 
der a  bleflcd  change  by  the  operation  of  the  Holy  Spirit, 
renewing  his  natnie,  and  reforming  hi«  life  ;  yet  ihis  de- 
rotes  not  the  fingle  tranfient  act  of  regeneration,  but  ra- 
ther a  continued  coiirle  and  periiiameiit  ftate  ;  one  that  is 
born  of  God  is  the  fame  with  him  that  leads  a  pious  and 
godly  life,  and  continues  fo  to  do.  2.  What  is  here  af- 
ferted  concerning  him  that  is  born  of  God,  namely,  that 
he  doth  no/  commit  fin  ;  and  that  he  cjnnct  fin.  1.  f/e 
doth  not  commit  fill,  he  is  no  evil-doer,  nowolk^r  of  ini- 
quity, no  habitual  or  cuftomary  (Inner;  he  gwes  not  on 
in  any  way  or  courfe  of  fin,  as  the  wicked  doev,  who  m.<kes 
a  trade  of  it  ;  yea,  he  doth  not  tolerate  or  allow  liiinftlf  in 
any  fingle  act  of  (in  ;  not  that  he  is  abfolutety  free  from  all 
fin.  2.  It  is  (aid,  he  cann'A  Jin  ;  but  how  ?  And  why  ? 
How  can  he  not  fin  ?  Has  he  not  a  natural  power  to  fin  ? 
Has  he  not  corruptions  within,  and  temptations  wiihour, 
inclining  and  difpofirjg  him  to  (in,  as  well  as  other  men  ! 
and  has  he  not  opportunity  to  (in  :  the  fame  expeiftations 
of  advantages  by  fin  with  cither  men  ?  Yes,  no  doubt  ; 
but  he  has  not  a  will  bent  for  (in,  or  a  heart  and  mind  fet 
upon  fin,  as  the  wicked  have  ;  nay,  hchasa  heartandwill 
oppofite  to  (in,  and  let  againll  all  fin.  A  gracious  pcrfon 
then,  though  he  hath  not  a  natural  impolfibility,  yet  he 
has  a  moral  iinpoOibility  to  lin.  He  that  is  horn  of  God 
hatha  power  to  do  that  evil  which  he  hath  not  a  will  to 
do  ;  hel'iath  always  a  natural  power,  and  fometimesa  civil 
power,  as  being  in  authority  ;  but  his  blood  and  pedigree 
are  fohigh,  being  born  of  God,  that  he  dildains  to  med- 
dle with,  or  to  trade  in  i'o  baCe  a  thing  as  i'l^^  is.  Note, 
That  a  child  of  God  has  a  bltfiVd  iinpotency  in  the  unre- 
generate  part,  that  he  cannot  fi«  (trongly,  though  as  yet 
he  has  not  that  ability  in  the  regenerate  part,  as  not  to  iTn 
at  all.  OhCirve,  3.  Fhe  reafons  aflfgned  why  a  regene- 
rate perfon  cannot  fin  as  the  wicked  linjbeca'.ile  his  feed  re- 
maineth in  him,  and  hecaule  he  is  b'lm  c/  G'.d;  lh:it  i<,  he 
has  an  inward  principle  inclining  anddilpoling  him  to  hate 
and  oppofe  all  fin,  to  wit,  the  ranc^itying  grace  of  God  ; 
and  he  has  that  mortifying  Spirit,  which  caufes  him  daily 
more  and  more  to  die  unto  fin,  and  enables  him  ^)  mortify 
the  deeds  of  the  body.  Lcurti  hence,  That  alihcjgh  fin 
remaineth  in  him  that  is  born  of  Goil,  yet  he  that  is  born 
of  God  doth  not  remain  in  (in,  either  as  to  a  (inful  (late, 
or  a  finful  convei  I'ation  ;  God's  word  and  Spirit,  by  which 
he  was  regenerate,  ftill  remain  in  liiin  ;  and  (0  far  as  he  is 
under  the  ruling  power  and  goveriiing  induences  of  them, 
he  cannot  fin,  much  lei's  live  in  wilful  fin. 

10  In  this  the  children  of  God  arc  manifcft,  and 
the  children  of  the  devil  :  whofoevcr  doth  not  righ-» 
teoufnels  is  not  of  God,  neither  he  that  Joveth  not " 
his  brother. 

Our  Apcflle  in  thcfe  word«  gives  us  the  difiinguifliinfr 
char.iclcr  of  a  good  and  bad  man  ;  thole  who  in  their  dif- 
pofiijons  nnd  action?,  in  the  icnijier  of  tli«ir  minds,  arid  in 
tlie  aiflions  of  their  lives,  do  imitate  God,  are  his  chil- 
dren ;  and  thole  who  addict  rheiiil' Ivef  to  fin  .ind  im|)i<  ty 
are  of  another  race  and  delcent,  they  are  the   chiitiitn  '^f 

the 


Chap,  hi, 


I.    St.    J  O  H  N. 


1081 


tViC  (lev't  ;  tlipy  rcfenble  IviM  anJ  !>e1jng  u  ito  him.  By 
diiing  rightepufnefsis  ire-int  rhe  practice Dt'univerC.tl  gnoJ- 
nefs,  ati;i  a  thoroug'l  c  mt'.irmi')'  rn  the  law  of  God  in 
oppfifi-ion  to  fin,  which  is  the  traDfgrcflion  of  the  l.iw. 
Learn  hence,  r.  That  /every  mm  may  come  to  the  cer- 
tiiin  knovvU'dg"  of  hiso-.vn  condition,  vihfiher  he  bea  good 
or  had  man  ;  By  thii  the  chddrtn  of  Cid  are  nwn'-fcjitil  ; 
that  is,  hereby  goorl  and  bad  men  are  really  diftingu'flied  ; 
the  ftripture  has  l;iid  down  real  marks  of  difference  be- 
tiveen  them.  2.  That  the  love  and  praftice  of  unii'erfal 
riglueournpr<;,  and  noihing  fliart  of  it,  will  denominate  a 
perfon  a  child  of  God,  and  evidence  to  his  own  confcience, 
that  he  is  brought  into  a  ft^tc  cf  grace  and  favour  with 
h'm. — Xrither  be  that  I'.nelh  not  hit  brother  : 

This  difcovers  a  farther  diiFfrence  between  the  children 
of  Old  and  the  children  of  Satan,  namely,  Brotherly  kve  ; 
lie  doth  not  lay,  he  thith^teth  his  brothe^•  is  a  child  of  the 
devil,  but  he  that  bveth  net  his  brother  ;  intimating,  that 
not  only  hatred  and  malicp  againfi,  hut  *'anJ  of  brotherly 
love  towards  each  other,  is  the  mark  and  lign  not  of  a  child 
of  God,  but  of  the  devil.  He  that  doth  not  unfeigned)/ 
love  men  as  men,  and  all  chriftianj;  as  chriftians,  is  no 
child  of  God,  no  lover  of  God  ;  f.>r  he  that  loveth  not 
,  God's  image,  loveth  not  God  himfelf. 

1 1  IT  for  thi.s  is  the  melTagc  that  ye  heard  from 
the  beginning,  that  we  fhould  love  one  another.  12 
Not  as  Cain,  wlio  was  of  that  wicLed  one,  and 
flew  his  brother.  And  wherefore  fleu- he  him  ?  Bc- 
caufe  his  otvn  works  were  evil,  and  his  brother's 
righteous.  13  Marvel  not,  my  brethren,  if  the 
world  hate  vou. 

Our  Apoftle  comes  now  to  enforce  his  exhortation  unto 
brotherly  love,  by  many  weighty  arguments  :  i.  He  a(- 
fures  tliem,  that  this  precept  concerning  brotherly  love  was 
given  them  by  Chriil  anil  his  apofUes,  from  the  beginning 
of  the  preaching  of  the  gofpel.  A'o/e  here,  i.  That  the 
V  ord  of  God  is  a  mefTige  lent  from  God  unto  U5,  a  mef- 
fage  for  our  information  and  inltruction,  a  mefHige  for  cur 
guide  and  direction.  2-  That  the  duty  of  brotherly  love 
is  an  ancient  mpfPage  that  God  ha;  fent  and  has  continued 
10  lend  us,  frijm  the  bcginmng  ;  God  help  us  to  learn  this 
lefl'.)n,  fo  anciently  t.TUghtus,  and  folong  prefTed  upon  us 
'ny  God  himfelf.  A  fecond  argument  to  excite  brotherly 
love  is  drawn  from  the  evil  of  hating  our  brother,  which 
appears  in  the  perfon  and  practice  of  Cain,  whom  our 
Apoflle  delVribes,  1.  By  his  pedigree.  He  luas  of  that  wicked 
one;  that  is,  the  devil,  of  his  diabolical  dilpofition,  of  his 
envious  and  malicious  inclination,  and,  as  fuch,  «a!:not 
fo  much  Adam's  fon  as  the  devil's  fon.  1.  By  his  prac- 
tice, heyZfu;  b'lr  brother:  Hefirfthared  him,  and  then  flew 
him.  His  hatred  was  cau'.clefs  ahd  uijiill,  implacable  and 
deadly,  and  ended  in  his  brother's  death  and  his  own  de- 
ftruction.  3.  The  reafon  is  a/Ti^ned  wli'y  he  flew  him, 
Becavfe  his  ovn  •j.'irks  were  evil,  and  his  brtjthcr's  riqhitou.'  ;  . 
not  for  any  harm  he  had  done,  or  for  any  evil  he  had  de-  ■ 
I'erved,  but  beciufe  Cain  was  bad  Irmrelf,  and  his  woiks 
bad;  to  hate  goillinefs,  and  to  perlecute  the  godly,  is  the 
very   nature   and  dirpcfition  of  a  wicked  man.      Cbfeiv: 


1  iftly,  The  inference  drawn  by  tlie  Apoft'e  from  this  ex- 
.nnip'.c  of  Cain's  hating  h's  holy  and  innocent  brother  ; 
A/cirval  ti'it,  my  hrcthrer,  fjys  he,  //  the  vj'jrld  hate  you  ; 
intimating,  that  the  world  al«ay?did,  and  ever  will,  hate 
God',^  children  ;  and  that  the  children  of  Crod  are  not  to 
mar  vel  or  «  onder  at  it,  but  to  prepare  for  it ;  it  is- no  new 
thing,  but  what  has  been  from  the  beginning  ;  Though 
Cain  be  dead,  the  fpirit  of  Cain  is  alive  ;  the  perfecutor 
goes  about  with  Cain's  club  in  his  hand,  redded  with 
bUiod  ;  marvel  not  then  if  the  •mtrld  hate  you. 

14  We  know  that  we  have  paffed  from  death 
unto  life,  becaufe  we  love  the  brethren.  He  that 
loveth  not  hn  brother  abideth  in  death. 

Ohferve   here,   i.   Our  Apoftle's  dcfcription  of  a  carnal 
iinregenerate  ftate;   it  is  a  (late  of  fpiritual  death.     2.   Of 
a  chiidian's  renewed   ftate  by  the   fpirit  of  Chrift,   it  is  a 
ftate  of  fpiritual  life  ;   -me  are  p:i[Ped  from  death  to  life.     3. 
Here  is  the  mark  and  token  by  which  this  tranflation  frotn 
death  to  life  ma)' be  known,  r.amely,   by /ore;  fwr  love  be- 
ing the  great  work  of  God's   renewing   fpirit  on  the  foul, 
it  is  by  the  produdlion  of  that,   we  come  to  the  knowledge 
that  we  are  changed  from  a  Cainifh  corrupt  flate  of  death, 
intoaftate  of  holy  life:  Whatevergrace  tnenpretendunto, 
if  ihey  -vant  this  grace  of  love,   they  are  yet  dead  in  fin. 
A-  The  characteriftical  note  of  that  love  which  will  be  an 
uiidubitahle  evidence  of  this  our  tranflation  from  death  to 
life,  it    muft  be   a  love   of  the  brethren  ;   that  is,  of  all 
chriftisns,  as  fuch  ;  particularly  it  rouft  be  an   extenfive 
and  univerfal  love,  that  reacheth  all  the  children  of  God, 
all  good  men,  of  whatjudgtnent  and  opinion  foevcr,  other, 
wife  it  is  the  love  of  a  party  only,  and  a  love  for  opinion- 
fake,   not   for  grace-fake,   Colof.  i.  4.   W e give  thanks  firce 
we  heard  cf  your  l.ve  to  all  the  faints  ;  that  is,  tn  all  of  what 
nation  and  kingdom  foever,  of  what  eftate  and  condition 
loever,  of  what  judgmetit  and  opinion  foever,  though  dif- 
fering from  you  in  fome  lefler  things.      It  mud  alio  be  an 
holy  love  th^t  will  evidence  our  chriftianity  ;  though  all 
men  muft  be  loved  as  men,  yet  the  brethren  muit  be  loved 
for  the  likenefs   of  God    in  them  ;   we   niuft  love    God's 
holinefs  in  holy  perfons  ;  it  is  one  thing  to  love  the  bre- 
thren, and  another  to  love  them  as  brethren,   and  becaufe 
they  are  brethren  ;  a  gracious  perfon  may  be  loved  only 
foi  carnal  refpedts,  and  fmirter  ends  ;   again,  it  muft  be  ac- 
tive and  operative,  a  coftly  and  expenfive  love  ;   that  cheap 
love  of    fonie  men,   which  will  widi  a  poor  chriftian  well, 
but  will   be  at  no  pains,    no   cull  or  expence,   to  help  and 
iiiccour  him,   becaufe    they   love  their  money  better  than 
they  do  their  brother,  is  the  hypocrite's  love,  not  the  faint's; 
fee  James  ii.    15.  From  the  whole  Uarn,  that  the  love  of 
grace  in  another,  is  a  good  evidence  of  the  life  of  grace  in 
ourfelves  ;   utife.gned  love  to  the  children  of  God   as  fuch, 
IS  an  undoubted  eiideiice  of  our  regent' rat  ion  and  adoption. 

15  Whofoever  h:iteth  his  brother  is  a  murderer  : 
and  ye  know  that  no  murderer  hath  eternal  life  abid- 
ing in  him. 

Cbferve   here,    i.   The  nature  of  the  fin  condemned,,   it 

is  a  fecret  lin  of  the  heart,  not  an  open  fin  of  the  life  ;  h; 

6  X  ^  ih.t 


loS2 


I.     St.    J  O  H  N. 


Chap.  ii. 


that  hateth  hli  Irother,  that  is,  in  his  heart,  is  a  murderer, 
though  he  doth  not  fmite  him  with  his  tongue,  orwitii  his 
hand.  Learn  thence,  That  fins  of  the  heart  are  damning, 
as  well  as  fins  of  the  life;  a  man  nuiy  be  an  adulterer  in 
the  fight  of  God,  and  yet  never  tcuch  a  woman.  Matih. 
V.  28  and  idolater, andyetneverbow  his  knee  to -in  image, 
Eph.  V.  5.  a  murderer,  and  yet  never  hurt  his  brother  ; 
if  he  hates  him  in  his  heart,  i:  is  recorded  murder  in  God's 
account.  What  need  hav'c  we  to  put  up  Daviii's  prayer, 
Pl'al.  xix.  C.leanfe  thou  me  from  my  fecru-l  fins  ?  Ohfervi  2. 
The  fad  and  deplorable  condition  of  fuch  as  are  guilty  of 
thii  fin,  namely,  of  murdering  iheir  brother  by  hatred  in 
their  hearts  :  He  that  huteth  his  brotbtr,  abiiUth  in  death, 
vcr.  14.  and  hath  noi  eternal  Ufe  abiding  in  him,  ver.  15. 
that  is,  he  hath  no  fpiritual  life,  nothing  of  the  life  of  grace 
abiding  in  him,  which  is  the  feed  and  principle,  the  origi- 
nal and  beginning  of  eternal  life.  Noti  thence,  That  the 
life  of  grace  in  the  heart  of  a  regenerate  perlon,  is  the  be- 
ginning and  firft  principle  of  a  life  of  glory,  whereof  they 
cannot  but  be  deftitute  who  hate  their  brother  in  their 
hearts.  So  much  hatred  in  a  man,  lo  much  death  ;  and  To 
much  want  of  love,  lo  much  want  of  life. 

16  Hereby  perceive  we  the  love  of  God,  becaufe 
he  laid  down  his  life  for  us :  and  we  ought  to  lay 
down  cur  lives  for  the  brethren. 

Here  our  apoflle  prelles  brotherly  love  from  another  ai:- 
gument,  namely,  from  the  example  of  Jelus  ChriH,  who 
being  God,  as  well  as  man,  laid  down  his  life,  as  man, 
far  ua.  Where  note.  Thai  the  intimate  union  betwixt  the 
divine  and  huiian  nature  in  Chrift,  gives  ground  for  the 
calling  ChrilVs  life,  as  man,  the  life  of  God  ;  as  his  blood 
is  laid,  A<fls  xx.  a8.  to  be  God's  own  blood  :  Hereby 
perceive  vte  the  love ^f  Cod ;  that  is,  of  Jefus  Chrift  the  Re- 
deamer,  in  that  he  laid  down  his  lije  for  us.  Thence  learn, 
That  the  death  of  Chrift  for  us  is  a  fpficial  manifeflation  of 
his  fingular  love  unto  us.  Olferve  farther.  The  inference 
which  our  ApolUe  draws  from  Chrift's  love  in  laying  down 
his  life  for  us,  n.-.mely,  that  we  therefore  ought  to  lay  down 
our  lives  for  the  brethren  :  That  is,  in  a  time  of  perfecu- 
tion,  when  the  glory  of  God,  the  edification  of  the  church, 
and  the  eternal  falvatioit  of  our  brethren,  dorequire  it,  and 
ftandin  need  of  it :  We  muft  never  Itick  at  laying  down  our 
lives  when  God  calls  us  to  it,  as  needful  for  better  ends  than 
our  lives.  It  is  not  needful  that  we  live,  but  needful  and 
necefTary  that  we  glorify  God,  both  in  life  and  death. 

17  But  whofo  hath  this  world's  good,  and  feeth 
his  brother  have  need,  and  fhutteth  up  his  bowels 
of  compajfwn  from  him,  how  dwelleth  the  love  of 
God  in  him  ? 

Our  Apoftle  here  draws  an  argument  from  the  greater 
to  the  Itfs,  after  this  manner:  "  If,  fays  he,  we  ought  to 
be  ready  in  fonie  cafes  to  part  with  our  lives  for  the  bre- 
tbren,  furely  we  much  more  ought  to  impart  and  comtnu- 
nicate  our  warldly  goods  to  them  in  the  time  of  (heir  ne- 
cefllty,  and  he  that  refufes  fo  to  do,  can  never  think  there 
is  any  thing  of  that  love  in  him,  which  God  requires  of 
tiin  towards  his  children."  Learn  hence.  That  there  cer- 
tainly dwells  no  love  of  God  in  that  maa's  hcart;^  who 


haviiij^  this  world's  goods,  flretcheth  not  out  his  liands  to 
htlp  the  necc(!i»ies  of  his  brother.  Here  vJe,  i.  The 
fountain  from  v\liich  all  charitable  diflribuiions  are  to  pro- 
ceed and  llow,  namely,  from  the  conipafiioii  of  the  heart. 
J.  That  the  companion  of  tho  heart  mult  draw  forth  the 
help  of  the  hand  :  He  that  is  a  chriftian  indeed  will  open 
both  heart  and  hand  to  the  diftrtflVd,  and  they  Hull  par- 
take of  his  piirfe  as  well  as  of  his  pi:y.  3.  It  is  not  |jid. 
He  that  has  abundance  of  this  world's  goods,  let  him  of 
his  great  fupeilluiiy  give  ;  but  he  xVin  hath  this  wsi  Id's 
g',0(h  ;  that  is,  in  any  mealure,  yea,  though  he  has  no  more 
thart  he  works  for,  yet  is  he  rt- quired,  Eph.  iv.  28.  that 
workcnh  with  lii>  hands,  to  give  to  hnn  that  needeth.  1  he 
world  is  greatly  deceived  who  thinks  charity  and  alinfgiving 
a  duty  that  only  concerns  the  rich  ;  indeed  it  concerns  ihetii 
eininenly,  but  not  exclufive.  And  oh  !  the  dreadful  ac- 
count that  fome  rich  men  have  to  givf,  who  expend  more 
upon  a  liift  in  one  day,  than  "hey  give  to  tht  j)oor  in  a 
whole  year.  IJiit  yet,  afterall,  ever y  one  tliut  hath  this 
world's  goods,  though  he  has  but  what  belabours  at<d 
fweatsfor,  yet  nnift  he  in  proportion  to  what  ht  h;.s,  give 
to  him  that  necdtth.  Note,  4.  1  he  object  of  this  our  com- 
panion and  charity  ;  n  brother,  a  [irutb.er  \i\  need,  undevery 
broilier  in  need  ;  not  only  fuch  as  are  cafl  down,  but  lucli 
as  are  falling,  are  ihc  proper, phjects  of  our  pity  ai?d  help. 
5.  The  circumlfances  of  time  when  we  muft  give,  namely, 
when  vie  fee  our  brother  in  need.  What  a  vanity  is  it  to 
leave  our  alms  till  after  our  death,  to  be  beholden  to- the 
juffice  of  others  for  their  diftribuiion  .'  Let  us  fee  our  cha- 
rity beflowed  with  our  own  eyes,  and  given  out  with  our 
own  hands,  when  tlie  tongues  of  the  poor  v.  ill  blcls  us,  but 
their  prayers  will  do  us  no  good  w  hen  we  are  dead  li'hoj'i 
J'eeth  his  brother  hciie  need,  &c.  From  the  w  hole  learn. 
That  when  we  are  in  a  c.pacity,  and  c'njoy  an  opportunity 
of  exprefl'mg  our  charitible  benevolence  towards  our  poor 
and  indigent  brethren,  the  omillion  of  ii  is  a  certain  evi- 
dencethat  there  is  nothing  of  the  love  of  God  refiding  in  us. 

18  My  little  children,  let  us  not  love  in  word, 
neither  in  tongue,  but  in  deed  and  in  truth.  19  And 
hereby  we  knotv  that  we  are  of  the  truth,  and  Ihall 
allure  our  hearts  before  him. 

flawing  laid  down  feveral  motives  to  brotherly  love  be- 
fore, by  w-ay  of  excitation,  as  an  help  to  their  afT-ctiors, 
he  comes  now  to  propound  foii;e  diretlions  to  them  as  -n 
help  to  their  endeavours.  And  tht  firii  is  th;s,  to  take  Ipe- 
cial  care  that  their  love  be  lincere,  and  no;  hvpotritical. 
Lit  us  'Ht  I'jve  in  luord,  that  is,  in  word  only.  Init  in  d.-ed, 
and  in  truth.  As  if  be  had  faid,  "  Let  our  deeds  fpe.iU  ihe 
truth  of  our  love  ;  lincere  love  is  fruitful  ;  true  affect  un 
will  put  forth  itfelf  into  action  ;  it  do' h  not  reft  at  the 
tongue'send,  but  will  be  feen  at  thelingtr'si  nd,  rendtring 
us  laborious  in  works  ami  ofiiccs  of  friendlbip  ;  asfa.ih  fa 
love  without  works  is  dead  j  and  as  faith  is  jultitied  by 
works,  fo  is  our  love  alfo."  Obferve  next,  J  he  encou- 
ragement which  our  Apoftle  gives  to  the  exercife  of  true 
love,  hereby  we  fl'^tii  kno\u  that  v>e  are  of  the  truths  &c. 
That  is,  '•  By  loch  rfllc.icy  and  real  fru.ts  of  our  love  we 
fliallkno«  that  we  are  mu  •  chr.tH  ns,  who  live  by  and  wall; 
according  to  the  rule  of  the  gofpel.   which  is  emphaticany 

Itiled 


Chap.  iv. 


I.     St.    J  O  H  N. 


1083 


ftyled  the  truth,  and  fliaH  have  the  aiTiirc-l  fertimonv  of  onr 
confcieiices,  that  we  are  fincere  in  the  f'ght  ot  God.''  Leurn 
I.  That  the  Ime  of  chriftians  one  to  another  ought  not  to 
be  virrbal,  or  in  word  onlv,  but  in  deed,  and  in  truth.  2. 
That  the  ilnceriry  otoiir  love  to  our  brethren  is  the  fccurity 
of  our  confciences  and  cdates  before  God.  A  chrilb'an  may 
be  aflured  of  his  good  eftate,  and  may  build  his  afliirance 
upon  the  fincerity  of  his  love  to  God  and  chriftians. 

20  For  if  our  heart  condemn  us,  God  is  greater 
than  our  heart,  andknoweth  all  things.  2  1  Beloved, 
if  our  heart  condemn  us  not,  i/imhave  wt  confidence 
towards  God. 

By  heart  here  is  undoubtedly  meant  cinfcieiiee  ;  and  it  is 
as  much  as  if  the  apofUe  had  faid,  "  If  our  confciences  tell 
us.  that  our  love  is  barren  and  fruitlefs,  and  fo  condemn  us 
for  hypocrify,  God  is  greater  than  our  confciences,  both  in 
holinefs  to  condemn,  and  in  knowledge  to  perceive  the  evil 
of  them,  for  he  knoweib  all  things :  whereas  if  we  have  the 
witnefs  of  our  confciences  touching  the  fincerity  of  our  love 
by  the  fruits  of  it ;  if,  after  a  molt  ftri£l  examination  of  our 
confciences,  and  an  exact  comparing  of  our  lives  and  adlions 
with  the  law  of  God,  we  are  not  condemned  of  infincerity 
in  our  obedience  to  God,  and  love  to  our  neighbour,  then 
have  we  an  humble  confidence  with  God  in  all  our  addrefTes 
to  him."  Leant  hence,  i.  That  the  confciences  of  men 
have  a  felf-condemninwand  a  fclf-abfolvlng  power.  2.  That 
the  confciences  of  men  are  much  better  known  to  God, 
than  they  either  are  or  can  be  known  unto  themfelves-  3. 
•That  if  our  hearts  or  confciences  do  condemn  us,  it  is  an 
evidence  of  greater  condernnation  from  the  heart-fcarching 
God.  4.  That  if  our  confciences  do  abfolve  us,  it  is  an 
argument  of  our  acceptance  with  God,  and  a  ground  of  con- 
fidence in  all  our  addrelfes  to  him.  5.  That  according  to 
the  verdidt  or  teflimony  of  men's  confciences  rightly  in- 
forined,  and  truly  teftifying,  God  will  either  acquit  or  ab- 
folve them  at  the  great  day. 

22  And  whatfoever  we  aflt,  we  receive  of  him, 
becaufe  we  keep  his  commandments,  and  do  thofe 
things  that  are  pleafing  in  his  fight. 

Obferve,  I.  An  extraordinary  favour  and  privilege  infured, 
fnuilfoever  we  njk,  we  receive  of  him  ;  that  is,  whatloever  we 
afk  according  to  his  will,  we  are  fure  to  receive,  either  in 
kind,  or  in  equivalency.  It  (hall  either  be  given  in  mercy, 
or  denied  in  love;  for  verily  God  is  as  kind  in  denying  fome 
of  our  requells,  as  in  an fwering  others  ;  we  often  cry  for 
that  which  it  would  be  cruelty  for  God  to  give  ;  we  know 
not  what  is  beft  to  beg,  but  an  infinitely  wife  God  knov.  eth 
Avhat  is  fitted  to  give.  Dat pro  jucunrlis  aptijjima.  2.  The 
qualification  of  the  perfons  to  whom  this  precious  privilege 
does  belong.  They  keep  God's  commandments,  and  do  the 
things  that  pleafe  him.  According  to  our  hearing  God's 
Commandments,  fo  he  hears  and  anfwers  our  prayers  ;  with 
what  meafure  we  mete  to  God,  God  will  raeafure  to  us 
again.  If  G.id's  commands  be  trode  under  our  feet,  no 
wonder  that  all  our  prayers  fail  to  the  ground.  God  hears 
not  us,  if  we  hear  not  him. 

23  And  this  is  the  commandment,  that  we  fhould 


believe  on  the  ttaitle  of  his  Son  Jefus  Chrifl,  and  love 
one  another,  as  he  gave  us  commandment. 

Ol'ferve,  I.  What  is  the  futn  of  the  chriflian's  duty,//?///:" 
and  love,  to  believe  on  the  name  of  Jcfus  Chrifl ;  that  is,  tO 
rely  upon  him  as  our  Redeeiner,  our  Teacher,  our  King» 
our  Intercelfor,  and  to  obey  his  great  command  of  loving 
one  another  with  a  pure  heart  fervently.  2.  What  a  mighty 
encouragement  it  is  to  faith,  that  believing  on  Chrift  is  con- 
flituted  a  duty  by  a  plain  gofpel-precept.  This  is  the  com- 
mandment,  for  this  command  cuts  off  that  vain  pretence  and 
plea  of  prefumption.  What!  fiich  a  vile  wretch  as  thou 
prefume  to  believe  on  Chrift  .''  fays  Satan.  Yes,  fays  the 
chriflian,  here  is  a  command  to  me  fo  to  do,  yea,  a  command 
from  the  higheft  fovereignty,  the  contempt  whereof  I  mufl 
anfwer  at  my  utmoft  peril.  3.  How  the  command  of  faith, 
and  the  command  of  love,  are  linked  and  knit  together,  as 
if  the  weight  of  our  falvation  hung  equally  and  alike  upon 
both  ;  as  without  faith  it  is  impoflible  to  pleafe  God,  (o  with- 
out love  it  is  iinpoflible  to  pleafe  him  alfo.  Will  no  duty 
profit  without  faith  ?  In  like  inanner  can  we  neither  profit 
ourfelves  nor  others  without  love  :  As  whatever  is  not  of 
faith  is  fin,  fo  whatever  we  perform  towards  our  brother,  if 
we  doit  not outof  love,  we  mifsour  reward,  i.  Cor.  xiii.  3. 
Lord!  can  we  ever  think  this  command  of  love  fm  all  and 
inconfiderable,  when  thou  haft  joined  the  love  of  thine  image 
with  faith  in  thy  dear  Son  ? 

2  4  And  he  that  keepeth  his  commandments  dwell- 
eth  in  him,  and  he  in  him.  And  hereby  we  know  that 
he  abideth  in  us,  by  theSpirit  which  he  hath  given  us, 

Obferve  here,  The  benefit  of  obedience  to  God's  com- 
mand. God  dwelleth  in  us,  and  we  in  hirn.  God's  dwelling 
in  us  implies,  i.  Right  and  property  ;  what  a  man  dwells  in 
is  his  own.  2.  Command  and  authority  ;  the  maftcr  and 
owner  is  the  commander  and  difpoferof  the  houfe.  It  alfo, 
3.  Implies  refidence  and  continuance,  fcttleinent  and  fixed- 
nefs  of  abode  ;  there  a  man  dwells  where  he  conftantlv  re- 
fides.  And  our  dwelling  in  God  imports,  i.  Reconciliation 
with  God.  Can  two  dwell  together  except  they  be  agreed  ? 
2.  Affiance  and  truft  in  hitn.  3.  An  upholding  conftant 
coinmimion  with  him  ;  it  is  one  thing  to  run  to  God  for 
refuge  in  a  ftorm,  and  another  thing  to  make  him  our  dwel- 
ling place  at  all  times,  and  in  all  conditions  ;  he  that  keepeih 
God's  cointnandments  thus  dwelleth  in  God,  and  God  in 
him  ;  it  follows,  And  hereby  we  know  that  he  abideth  in  us., 
by  the  Spirit  which  he  hath  given  us.  Learn,  That  the  Spirit 
of  God,  beftowed  upon  us  in  hi'  fanclifying  gifts  and  faving 
graces,  is  an  evident  fign  of  God's  dwelling  in  us,  and  we 
ill  him. 

CHAP.     IV. 

BELOVED,  believe  not  every  fpirit,  but  try  the 
fpirits  whether  they  are  of  God;  becaufe  many 
falfe  prophets  are  gone  out  into  th.e  world. 

Our  apofile  having  in  the  lafl  verfe  of  the  foregoing  chap- 
ter, mentioned  the  abiding  of  the  Spirit  of  God  in  the  fouls 
of  belie ver.',  left  the  chriftians  to  whom  he  wrote  fhould  be 

6X2  deceived 


1084 


1.     St.    J  O  H  N. 


Chap.  iv. 


deceived  by  fuch  as  miglit  pretend  to  he  a(fled  by  the  Spi- 
rit, when  indeed  ihcy  were  not;  he  comes  in  this  chapter 
to  caution  and  counfel  .ill  chrillians  to  t-kc  heed  of  bting 
feduced  by  fuch  as  (liouhl  pretend  to  be  inlpirrd  by  the 
Holy  Spirit  of  God,  faying,  Delitve  pet  evrry Jp'nii  ■  that 
is,  every  teacher  who  pretends  to  be  iulpired,  and  every 
docflrine  that  lays  cliirn  to  the  doctrine  of  tlivine  revela- 
tion :  But  try  the  fp'iritj  ;  that  is,  examine  their  doftrines 
by  the  rule  of  the  word  of  God,  and  try  from  whom  they 
come,  whether  from  the  Spirit  of  God,  or  Satan;  for  many 
fnlff  prophets,  or  impoftors,  and  deceivers,  arc  gone  .»broad 
into  the  world.  Learn  hence,  i.  'I'hat  men  from  the 
beginning  of  chrifHanity  have,  and  flii!  do,  falfely  pretc'iid 
to  divine  infpiraiion.  2.  That  chriftians  ought  not  to  be- 
lieve every  one  that  thus  pretends  to  be  divinely  infpired  ; 
for  every  one  that  has  but  enough  of  confidence,  and  little 
enough  o\  confcience,  may  pretend  to  come  from  God.  3. 
That  neither  are  we  to  rejeift  all  that  pretend  to  come  from 
God  ;  for  when  the  Apoitle  bids  us  not  believe  every  Ipi- 
rit,  he  fuppofes  that  we  are  to  believe  fome  ;  and  w  hen  he 
bids  us  try  the  fpirits  whether  they  be  of  God,  he  fuppofes 
fome  to  be  of  God,  and  thdt  fuch  as  are  fo,  ought  to  be 
believed  by  us.  4.  That  there  is  fome  way  to  difcern  mere 
pretenders  to  infpiration  from  thofe  who  are  truly  and  di- 
vinely infpired  ;  it  were  in  vain  to  make  the  trial,  if  there 
were  no  way  to  difcern  the  truth.  5.  That  it  is  the  duty 
of  all  Chriflianj  to  examine  the  doctrines  propounded  to 
them,  by  the  word  of  God  ;  they  having  a  judgment  of 
difcretion,  thotigh  not  a  judgment  of  decifion  ;  a  power  to 
judge  for  themfelves,  not  toimpofe  upon  others;  nor  does 
this  allowed  liberty  of  every  one  judging  for  himftlf  take 
away  the  neceflityaiid  ufeof  ourfpiritual  guides  and  teach- 
€Ti,  or  exempt  us  from  a  due  fubmilTiun  and  obedience 
thereunto,  bur,  in  concurrence  with  them,  vje  are  to  try 
the  fpirits  whether  they  be  of  Cod. 

2  Hereby  know  ye  the  Spirit  of  God ;  every  fpirit 
that  conftfTeth  that  Jefus  Chriftis  comein  the  flefhis 
ofGott:  3.  And  every  fpirit  that  confefFeth  not  that 
Jefus  Chrifl;  is  comein  the  flefh,  isnotofGod.  And 
this  is  that^m^of  antichrirt,  whereof  you  have  heard 
that  it  fhould  come,  and  even  now  ahcady  is  it  in 
the  world. 

In  thefe  words  our  Apoftle  lays  down  a  plain  mark  an" 
rule  of  trial,  bow  (hey  nvight  know  a  teacher  that  wa^ 
acled  and  infpired  by  rhe  Spirit  oi  God,  from  oi'.e  that  wa* 
not  :  fuch  a  one  as  diirlt  truly  and  openly  in  the  face  o* 
danger  own  and  profcfi,  teach  and  preach,  Jefus  Chriftin 
hii  perfon,  nature,  andnffice',  as  the  incdiii.ne  word,  or 
Son  of  (iod,  fcnt  fron)  heaven,  aftribing  viruie  and  effi- 
cacy to  the  facrafite  of  his  death,  and  attributing  to  him 
alone  the  whole  gU>ry  of  a  perfi(fl  Saviour  ;  this  d^cirine 
ii  of  the  Spirit,  and  this  Sp'ritisof  God.  But,  fuch  teach- 
ers as  will  not  hazard  iheuifelves,  but  for  fear  of  lufJenngs 
and  perfctutiri)  will  deny  either  the  Godhood  or  manhood 
of  Chrid,  and  dii'ovi  n  either  hie  incarnation,  death  or  re- 
furriiftion  ;  Inch  teachers,  and  fuel)  (lul5^rines,  are  not  of 
Co3,  but  are  the  very  fpirit  .1  amichrift,  which,  f;iys  he, 
you  have   been   forcioldj,    fliould  coiue,    and  is  now  al- 


ready in  the  world.  Learn  hence.  That  fuch  a  teacher  as 
difowns  either  of  the  natures  I'f  Chrli^  or  denies  any  of 
the  offices  of  Chrift,  that  cither  denies  the  divinity  of  hii 
perfoii,  or  the  mcriiorioufmr  of  his.  fjtisr;ic1ion,  is  not  of 
God,  he  isai'tichriil,  ag.iiiill  Chi  ift,  and  dull  find  Chnit 
againll  him  in  the  day  that  he  appears  before  him. 

4  Yc  are  of  God,  little  Children,  and  have  over- 
come tiu'in  :  bcc.iufc  i^icatci  is  he  that  is  in  you  ih.tn 
he  that  is  ia  the  world. 

<>^/t'rue  here,  I.  A  charartcr  and  defcription  given  of 
thele  Chrilli.ins  to  whom  our  ApulUe  writes.  He  tells 
them  they  were  of  a  nobler  defccnt,  of  a  more  excellent  pe- 
digree, and  higher  otFspring,  ih;in  their  fulle  teachers  ;  X: 
arenjGid,  regtneratecJ  by  the  Spirit  of  God,  quickened  by 
his  rtnoviition,  led  by  his  nianmlucl^on,  acted  by  his  in- 
ftueni.es,  anim.itid  by  his  aililtanci-s  :  Utile  children,  ye 
are  ofGorl.  1.  What  is  ainrined  of  llule  Chriftians,  Te 
have 'jvei come  them  ;  that  i',  youhave  relilbd  their  temp- 
tation?, wiihftiTod  their  I'tduJlions,  and  ail  their  arts  ami 
endeavours  lomdlead  you,  when  others  have  been  j-erver- 
ted  by  them.  Learn  hence,  That  by  lUdfallnefs  in  the 
doiftrine  of  Chrift,  Chrilliaus  do  overcome  impoflors  ami 
feducers,  when  unllablf  fouls  are  overcome  by  them.  Ob- 
Jcrve,  3.  The  reafonailigned  why,  and  •heineansdeclared 
by  which  they  overcome,  namely,  bfcoufe  greater  is  he  that 
is  in  y.it,  than  he  th.it  is  in  tbf  viorlJ;  that  i«,  Chnlt,  who 
by  his  Spirit  and  doftrine  dwells  in  ycu,  is  greater,  and 
more  powerfully  efficac'ous,  than  the  fpirit  of  error,  which 
influencesihefe  wild  impofters  and  feducers  that  are  abroad 
in  the  world 

5  They  are  of  the  world  :  therefore  fpcak  tliey  of 
the  world,  and  the  world  heareth  thcin.  6  Wc  arc 
of  God.  He  that  knoweth  God  heareth  us  :  he  that 
is  not  of  God,  heareth  not  us.  Hereby  know  we 
the  fpirit  of  truth,   and  the  fpirit  of  error. 

Here  we  have,  i.  The  character  given  of  thefe  feducers 
and  falfe  techers.  They  are  lyf  the  lu.rld;  that  i-,  men  of 
worldly  minds  and  inierefts,  rbry /peak  of  the  vj-jrld  ;  that 
is,  they  preach  a  doctrine  fuitable  to  the  lulls  and  indma- 
tions  of  worldly  nifn.  who  greedily  hear  them,  and  eafily 
believe  them  ;  ordinarily  our  words  are  fuch  as  we  are  ; 
they  who  are  of  the  world  mult  needs  Ipejk  of  the  world, 
for  they  have  n«3thing  ellV  to  fpeak  of.  Ibe  covetous  man 
fpeaks  covetoufly,  and  the  proud  man  proudly.  2.  T  he 
tharaftir  which  the  Apoftle  givei  of  himkif  and  h's  fellow- 
apoftles,  vie  ate  of  God  ;  that  is,  taoght  and  inllruc'ted  by- 
Cod.  We  have  our  miffion  and  our  mefl'^ige  fioin  God, 
and  he  has  given  us  his  attellation,  by  opening  the  ears  and 
hearts  of  thofe  that  attend  uponoarminiltry ,  toreceive  and 
embrace  our  ilodrine  ;  but  inch  a  are  not  taught  of  God, 
rtjt'ct  both  it  and  us.  3.  I  he  inference  and  conclulioii 
which  our  Apoftle  draws  from  hence,  namely,  that  by  the 
doclrine  and  wriiings  of  the  apoflics  and  evangelifts,  the 
truth  or  fall'ehood  of  doctrines  may  and  mult  be  jtulgtd  ; 
for,  faysl)€,  H.rthy  we  kno-jj  the  fpirit  vf  truth,  and  the  fpi- 
rit oft-rror. 

7  1  Beloved,  let  us  love  one  another  :  for  love  is 

of 


Chap.  iv. 


I.     St.    J  O  H  N. 


1C85 


of  God  ;  and  every  one  that  loveth  is  born  of  God, 
and  knoweth  God.  8  He  that  loveth  not,  knoweth 
not  God  :  for  God  is  love. 

Our  .Tpodle  here  rtfunies  his  exhortation  to  brotherly 
love,  and  urges  and  reinforces  it  with  frt*(li  arguments.  1. 
He  ;i{lures  u-,  that  Icve  is  0/  God  ;  lh.it  is,  the  fruit  of"  his 
good  Spirit  in  us  ;  common  love  is  his  ccininon  gift,  and 
holy  love  is  hisfpecial  grace.  •.:.  It  is  an  evidence  that  ve 
ha^c  a  righi  knowiedgeof  God,  both  of  his  nature  and  will, 
and  that  we  underftand  both  what  he  is,  and  what  he  re- 
quires ;  he  that  has  not  the  grace  of  love  in  his  heart,  has 
not  tlie  right  knowledge  of  God  in  his  head,  whatever  he 
ni.iy  think  of  himfelf,  or  pretend  to  others.  3.  The  apof- 
tle  afTures  us.  That  love  is  not  only  commanded,  but  ex- 
emplified by  God  himfelf:  Cod  is  love.  He  bad  fajd  before, 
kveis  (fCjd,  as  a  quality  ;  here  he  fays,  Cod  is  love  ;  not 
as  a  mere  quality,  but  his  cffiince.  Cod  is  love  :  1.  Elfen- 
ally  ;  love  in  the  creature  is  an  accidental  quality,  in  God 
anedentialproper.ty.  i.  C'ulisi.ve,  cafually,  thetfficieiiC 
caufe  of  whatever  is  loving  or  lovely  in  u? ;  All  our  love  to 
him,  and  one  another,  is  but  a  ri-fleclion  of  his  love  to  us. 
3.  God  is  I've,  objectively;  he  is,  or  ought  to  be,  the  fu- 
j  rt  nie  objtdt  of  our  love  ;  and  we  niuft  love  him  above  all, 
or  he  accounts  we  love  hininot  at  all.  4.  Cod  ishve,  de- 
claratively  ;  allhis  works,  as  well  ashis  word,  arc  a  decla- 
raiii;n  of  hi  love  tons,  and  ought  to  engage  us  to  lledfaft- 
nefs  in  our  love  to  hitn. 

9  In  this  was  manifefled  the  love  of  God  towards 
us,  becaufe  that  God  lent  his  only  begotten  Son  into 
the  world,   that  we  might  live  through  him. 

Ohferve,  i.  That  God  doth  nor  only  beftow  love  upon 
his  ptople,  but  it  is  his  good  plealure  to  nianifeft  that  love. 
Qiirfi.  Whrrein  has  God  maiufelled  his  love  towards  us  ? 
yln/.  I.  In  our  creation,  m.^king  us  out  of  nothing  in  fuch 
a  wonderful  manner;  our  bodies  curioiifly  wrought  as  with 
ar.ttdle,  our  foul  beautifi- d  w  iih  undtrllanding,  will,  and 
judgment.  2.  In  our  apollacy  and  degeneration,  when  no 
cycpitied  u«,  and  wheiiweb..d  no  hearts  topity  ourfelves, 
ihcn  were  his  bowels  of  love  and  compaCTion  yeirning  to- 
waidsns;  then  hf  f^id  unto  us.  Live,  w  hei^  hemight  have 
faid,  Die,  andbe damned  5.  In  cur  reilemption,  recovery 
and  relliuiion,  in  i'cno'iuclr!"  r.lybrg'^l'f.^.oni  to  tic  lUirld, 
that  we  might  livt  through  lim.  Oblttve,  1.  A  threefold' 
evidence  of  Gud's  love  to  mankind  in  the  work  of  rcdeiup- 
on,  that  great  and  glorious  woik.  I  It  was  a  wonderful 
inlhnce  of  the  lo'e  of  Cod,  that  he  fiioold  be  plcdled  to 
take  our  cafe  intoconfideration,  and  to  concern  himfelf  for 
f  ur  happinefs  ;  as  nothing  is  more  obliging  to  human  na- 
ture than  love,  fono  love  obliges  more  than  that  which  is 
cxerrifed  with  great  rond<  fcenfion  aftera  provocation  ifuth 
vav  God's  love  to  ofFendtng  m^n.  2.  That  he  iliould  de- 
ligii  fo  great  a  benefit  to  us  as  is  hcree.NpreiTi^d,  even  life. 
7 hat  lue  might  live  through  him.  3.  That  Gcd  was  pleaUd 
to  uU-  fuch  a  mesn  for  the  obtaining  and  procuiing  of  this 
benefit  for  ut.  He  fent  his  own  Son  into  the  w  orld,  that 
we  might  live  through  him.  Where  ns/c,  i.  The  pt- rl'on 
lent,  hisownSi>n,  and  only  begotten  Son.  2.  Theper- 
ibusfentto,  iheraenof  the  wcrld,  whoarefpiritually  dtad, 


and  judicially  dead.  3^  The  manner  of  hi*  being  fenf,  vo- 
luntarily and  freely,  not  conflrained  by  ntcf  fTiiy,  not  pre- 
vailed upon  by  iniporiiiniiy,  not  obliged  by  benefit  cr  k  nd- 
ncfs  frc>m  us ;  but  out  of  his  mere  ])i'y  and  goodnel'stow  ards 
us,  hefent  hiniintoa  wicked  world,  and  into  an  ungrair- 
ful  world,  that  we  might  live  tlin  ugh  him.  fromibewhcJe 
Ica'n,  That  Cod's  beflowing  l;i>  ton  upon  a  1<1}  world, 
was  a  m,inifeft  evidence  of  his  great  and  wonderful  !<>v< 
unto  them. 

10  Herein  is  love,  not  that  we  loved  God,  but 
that  he  loved  us,  and  lent  his  Son  to ^e  the  propitia- 
tion for  our  fins. 

Hsreinis  love :  thatis,  thecleareft,  the  fulleft,  thehigheft 
cxi>reflion  of  free  and  undeferved  love  that  ever  the  world' 
was  acquainted  with.  Cb/erve,  That  the  wifdom  and  power 
of  God  did  not  act  to  the  utmoft  of  their  efRcacy  in  the 
work  of  creation  ;  he  could  have  framed  a  more  glorious 
world  had  it  plenfed  hiin  ;  but  the  love  of  God  in  our  rf- 
deniption  by  Chrilt  could  not  be  cxprefTed,  or  fet  forth,  in 
an  higher  degree  :  When  Almighty  God  would  give  the 
mcll  excellent  teltimony  of  hit.  favour  to  mankind,  hegdve 
them  his  eternal  Son,  the  Son  of  his  love  :  And  verily  the 
giving  of  heaven  itfelf,  with  all  iisjoys  and  glory,  isnotft» 
full  and  perfeft  a  demonftration  of  the  love  of  God,  as  the 
giving  of  his  Son  to  die  for  us.  Objerve  next,  the  priority 
of  God's  love  to  mankind  ;  he  loved  us,  not  we  him  ;  he 
loved  us  antecedently  to  our  loving  him,  and  he  loved  us, 
that  we  might  love  him,  when  there  was  nothing  in  us 
either  to  delerve,  or  to  engage  his  love.  Cbfeivt  lafHy, 
The  great  intent  and  gracious  defign  of  God  in  fending  his 
Son  ;  namely.  To  be  a  propitiation  J  or  our  Jins  ;  that  is,  to 
die  as  a  facrafice  for  our  fins,  and  thereby  atone  divine  dif- 
pleafure.  Herein  is  Iwe  ;  thatis,  the  triumph,  the  riches, 
and  glory  cf  'livine  love,  that  God  gave  Chrift  to  die  for 
us.  •'  But  is  their  love  in  nothing  elfe  but  this  V  Yes  fare, 
to  have  a  being  awong  rational  creatures,  therein  is  love; 
to  have  our  life  carried  fo  many  years  in  the  hand  of  pro- 
vidence, like  a  burning  taper,  in  the  midft  of  winds  aril 
rtorms,  and  not  burnt  out,  this  is  love;  to  have  food  and 
raiment  convenient  for  ms-,  relations  and  friends  to  comfort 
us,  in  all  thel'eis  Icve,  great  love;  but  comparatively  none 
at  all  to  the  love  exprefT^d  in  giving  Chrilt  to  die  for  us  ; 
Herein  was  love,  tlie  flower  of  love. 

1 1  Beloveti,  if  God  fo  loved  us,  we  ought  alfo  to 
love  one  another.  12  No  man  hath  feen  God  at 
anytime.  If  we  love  one  another,  Goddwellethjn 
us,  and  hisloveis  perfe£ledinu!v.  13  Hereby  know 
we  that  we  dwell  ui  him,  and  he  in  us,  becaufe  he 
hath  given  us  of  his  Spirits 

Cbfcrve,  1.  The  genuine  inference  whiih  oar  apoftle 
<lraws  from  the  driftrine  laid  dow  n  concerning  thegreatnefs 
of  God's  ].>ve  to  us;  namely,  "That  feeing  Cod  fo  loved 
us,  we  fhcKild  love  one  another,  and  be  like  hirn  according 
to  our  nitafure,  andin  ourdcgrce."  2.  The  apoflle's ar- 
gument to  provoke  ns  hereunto  ;  he  tells  us,  7  hat  God 
himfelf  is  to  be  loved  by  us  for  his  aflonidiing  love  unto 
us  :  But  as  God  is  not  ti-  be  feen  in  his  cfftnce,  but   la 

man 


io8t5 


I.    St.    J  O  H  N. 


Chap.  iv. 


man  his  imape,  fo  niulV  we  love  God  in  man,  his  creature, 
made  after  his  own  image  and  hkeiitfb  :  And  if  vve  love  the 
holy  iniJgeof  God  in  each  other,  it  isan  evidence  that  God 
dweileth  in  u^,  and  we  in  hiin  ;  namely,  by  the  inhabita- 
tion of  his  holy  Spirit,  which  benig  a  Spirit  of  love  in  us, 
draws  forth  our  love  towards  himfelf,  and  one  towards  an- 
other. And  further  he  aflbres  w,  That  this  will  be  a  iign 
that  Iw:  h  ptrfet^  inus;  namely,  that  this  grace  is,  in  its 
vigour  and  perfection,  in  our  fouls,  fnicere  and  entire,  hav- 
ingall  its  eflential  parts,  though  it  be  not  abfoluiely  perfect 
in  all  degrees.  Note,  That  perfedtion  here  is  iiotoijpofed 
to  imperfection,  but  to  infincerity.  Our  love  is  then  f.iid 
to  be  perfected,  when  it  is  confiderably  heightened  and  im- 
proved. BlelTed  be  God  !  the  hour  is  coming  when  this, 
and  all  othergraces,  (liall  be  perfe(5led,  when  this  fpaik  ef 
love  Ihall  be  blown  up  into  a  leraphic  flame.  Laflly,  The 
rule  which  our  apollle  lays  down,  whereby  we  may  know 
afluredly,  that  God  dwellethin  us,  and  wein  him  ;  namely , 
If  he  has  given  us  his  Spirit,  which  is  a  Spirit  of  holy  love. 
Leant  thence,  Thai  tl)e  holy  Spirit,  (not  in  its  extraordi- 
nary gifts,  which  are  long  fince  ceafed)  but  in  its  fanclify- 
ing  operations  and  gracious  fruits  (of  which  fincere  love  is 
the  firft  and  chief)  is  an  undoubted  evidence  of  God's 
dweliinginus  by  a  fpccial  inhabitation,  and  ofourdwelling 
in  him  ;  that  if,  relfing  in  his  love  and  favour,  and  under 
his  protedion  and  care. 

1 4  AncJ  we  have  feen  and  do  teftify  that  the  Father 
fent  the  Son  <oii?  the  Saviour  of  the  world.  15  Who- 
foever  fhall  confefs  that  Jefus  is  the  Son  of  God, 
God  dweileth  in  him,  and  he  in  God.  i6  And  we 
have  known  and  believed  the  love  that  God  hath  to 
us.  God  is  love ;  and  he  that  dweileth  in  love, 
dweileth  in  God,  and  God  in  him. 

As  if  the  apodle  had  faid,  "  Though  no  man  hath  feen 
God  at  any  time,  yet  we  apoftles,  who  preach  the  docflrine 
of  faith  unto  you,  and  prefs  the  duty  of  love  upon  you, 
have  feen  with  our  bodily  eyes  the  Lord  Jcfus  Chrift,  and 
doteftify,  that  God  the  Father  glorified  hislove,  by  fending 
his  Sun  to  be  the  Saviour  of  a  perifliing  world;  not  of  Jews 
only,  but  of  the  Gentiles  alfo.  And  we  further  declare. 
That  whofoever  believing  this  our  leftimony  fliall  confefs 
with  his  mouth,  and  believe  in  his  heart,  that  this  Jefus, 
whom  we  preach,  is  the  Son  of  God,  and  fliall  evidence  the 
truth  of  his  faith  fay  the  (jncerity  of  his  love,  andothergood 
fruits,  it  is  certain  that  God  dweileth  in  him  by  his  Spirit 
and  he  dweileth  in  God  by  repeated  adls  of  love.  And 
finally,  we  apofllfs  well  knowing,  and  firmly  believing  the 
love,  the  wonilertiil  gi  eat  love,  which  God  hath  manifefted 
towards  us,  in  .ind  through  his  Son  Jefus  Chrif},  we  again 
aflirin  and  conclude,  th.it  Godis  i:ve.  Love  originally,  the 
fouutain  from  whence  all  love  tlows.  Love  efliLiently,  the 
producing  caufe  of  all  love  in  the  hearts  of  our  people. 
Love  fuli'icctively,  a  God  full  of  love  and  mercy,  of  good- 
iiels  ant!  pity  towards  his  creatures.  Love  objttVively,  he 
is  dcfrrvcdly  the  firll  and  chief  objfti:  of  our  love,  as  he  is 
the  flrft  and  chief  good.  Lovcdcclaiativtly,  bothhisword 
and  woi  k'- declare  the  puriiores  of  his  love  unto  ns,  and  give 
demoiiUrations  of  innuincrable  inllances  of  his  benificeiice 


towards  us.  But  efpeciaily  God  is  lr»ve  efTentially.  Love 
in  us  is  an  adveniiiious  and  accid;.nt.il  (]'iali'y  ;  in  God  it 
isan  cfleinial  property,  it  is  his  vtrv  tflViice  and  nature,  in- 
leparable  from  hisbeing  ;  he  can  asfoon  terii'e  to /;f,  as  ceafc 
to  l.xie.  And  as  Cndis  lave,  fo  we  again  affirm  ih.it  he  that 
dweUeih  in  love,  that  \>,  he  who  has  love,  as  the  prevailing 
habit  in  his  heart,  and  as  the  governing  principle  of  his  life, 
dwelltth,  by  communion,  in  Gt,d,  as  the  eye  dwells  in  the 
light,  and  asone  friend  by  l')ve  dwells  in  another  ;  and  Cod, 
by  his  Spirit  of  love,  dxvellethin  him. 

17  Herein  is  our  love  made  perfect,  thatwemay 
haveboldneis  in  the  day  ofjudi^inent :  becaufe  as  he 
is,  foare  we  in  this  world.  18  There  is  no  fear  in 
love,  but  perfect  love  cafteth  out  fear :  becaufe  fear 
hath  torment :  he  that  feareth  is  not  made  perfctl  in 
love. 

Still  our  apoftle  proceeds  by  way  of  argument  to  enforce 
upon  us  the  obligation  of  our  duty  to  love  one  another  ;  he 
allures  us  here,  that  \i  owr  \v\e  be  made  perJeiT,  that  is, 
heightened  and  improved  by  an  exadl  correfponding  w  ith 
the  divine  pattern  and  precept  ;  if  ue  love  one  another  in 
obedience  to  God's  command,  and  in  conformity  tc» 
Chrid's  example,  it  will  give  us  boldnefs  in  ihe  day  of 
judgment,  and  we  may  think  and  fpcak  of,  we  may  expeft 
and  look  for,  the  approach  of  that  day  without  fear  and  con- 
fternaiion  of  mind  ;  the  real'on  is  added,  becaufe  as  Chrifi 
■uias,  fo  areiue  in  the  wT-ld  :  that  is,  as  he  was  full  of  holi- 
nefs  and  piiritv,  of  love  and  charity,  fo  have  we  endeavoured 
to  be  in  imitation  of  hisexample,  according  to  our  meafure, 
in  fome  proportion  and  degree.  Zr<3rn  hence,  i.lhatfuch 
as  are  fincerely  gracious,  and  do  excel  in  the  grace  of  love, 
•ire  in  the  world  in  fome  fort  as  Chiift  was  in  the  world  ; 
fuch  as  walk  in  love,  walk  as  Chrift  walked.  2.  That  fuch 
as  are  in  the  world,  as  Chrifi  was  in  the  world,  (hall  have 
boldnefs  when  Chi  ill  comes  to  judgment,  and  need  not  fear 
the  condemnation  of  that  dreadful  day  ;  the  rcafon  of  this 
freedom  from  the  fear  of  wrath  is  added,  verfe  18,  Thtreis 
noftarinlove ;  thatis,  nofl  ivifii  or  diftrollful  fear,  whereby 
we  queflion  the  favour  of  God;  but  only  a  filial  and  reve- 
rential fear,  whei^eby  we  Hand  in  awe  of  olt'ending  him  as 
a  Father:  Butpaf^lhvecajhthnutfear:  thatis,  either 
theacling?  of  our  perfect  love  to  God,  or  the  apprchenfions 
of  God's  perfedl  love  towards  us,  do  calt  out  all  that  tear 
which  has  torment  in  it.  Yet  nnte.  That  although  perfeft 
love  cafleth  out  tormenting  fear,  it  calls  in  obeying  fear, 
Etcl.  xii.  13.  Fear  God  and  keep  his  commandments,  joT  this 
is  the  'jjhole  duty  of  man  ;  an  awful  fear  of  God  is  all  duty, 
and  every  grjce.  Note  Mo,  The  true  reafon  of  our  dil- 
qnieting  and  tormenting  fear  is  the  imperfedtion  and  weak- 
nefs  of  our  love  ;  fear  may  ftand  with  faith  and  love,  but 
not  with  perfeft  faith,  nor  perftft  love  :  Hethalfeurethis 
not  madeperjril  in  I'.ve,  and  becaufe  he  is  not  made  peifcft 
in  love,  therefore  he  feartth.  Bh fled  be  God,  as  there 
w  ill  be  no  torment,  lo  no  fear,  in  heaven;  thatis,  no  tor- 
menting fear  ;  yet  there  i>  a  fear  of  reverence,  which  «ill 
undoubtedly  remain  with  glorified  faints  in  heaven  ;  they 
fliall  have  an  cverlafling  awe  of  the  niiij.fty  and  holinefsof 
God  eternally  fixed  ujxm  ilicir  hearts  and  fpints,  even  in 

the 


Chap.  v. 


I.     St.    J  O  H  N. 


1087 


the  kingdom  of  glory  in  heaven,  as  well  as  in  the  kingdom 
of  grace  here  on  earth  ;  the  dinta/rrve  C'jd acceptably  with 
revtrence  and  godly  ftar  \  Lord,  haften  the  perfefting  of  thy 
p/3ce  in  us,  pirticularly  the  pcifeftion  of  our  love,  that 
perfe(fl  love  m.iy  caft  out  tor:nenting  fc  ir,  and  cherilh  fuch 
u  revereiual  fear  as  will  both  prepare  iis  for  heaven,  and 
accompany  us  in  heaven,  to  all  eternity. 

J 9  We  love  him,  becaufe  he  firft  loved  us. 

There  is  a  double  reading  of  ihefe  words  according  to  the 
original  ;  I.  Fbey  may  be  read,  let  us  love  hmi  btcaiife  he 
firlt  loved  us,  by  way  of  motive,  denoting,  that  believers 
have  great  rea'on  to  love  God  with  their  choicell  and  high- 
ell  affections,  for  as  much  as  he  has  loved  them,  and  firlt 
Joved  them.  2.  They  are  here  read  by  way  of  caufalty,  we 
do  love  him,  becaufe  l>c  firll  loved  us  ;  intimating,  that 
God's  love  to  us  is  the  root  and  fpringof  our  love  to  him, 
and  to  one  another  ;  all  our  love  to  faints  is  the  efftcl  of 
hit  preventing  love  ;o  u;,  and  but  a  refltctionof  ihole  beams 
of  love  which  God  has  firft  cafl  upon  us  -,  if  God's  love  to 
Hi  had  been  a  mere  dependent  confeqnence  of  our  love  to 
him,  how  ui'icertain  Ihould  we  be  of  its  continuance?  Rut 
his  love  to  us  was  the  antecedent  caufe  of  our  love  to  him  ; 
we  therefore  love  him,  becaufe  he  firfl:  loved  us. 

20  If  a  man  Hiy,  I  love  God,  and  hateth  his  bro- 
ther, he  is  a  liar.  For  he  that  loveth  not  his  bro- 
ther whom  he  hath  feen,  hotv  can  he  love  God 
whom  he  hath  not  feen  ? 

Our  Apoftle  in  thefe  words  prevents  an  objeiflion. 
Some  might  be  ready  to  fay,  "  VVho  is  it  that  doth  not 
Jove  God  ?  is  there  any  that  live  who  doth  not  Jove  him  ?" 
The  ApoiHe  replies,  That  whofoever  fays  he  loves  God, 
and  yet  hateth  his  brother,  is  plainly  a  liar  ;  for  it  is  im- 
poiUMe  truly  to  love  God,  and  not  to  do  what  God  com- 
mands ;  and  if  we  <lo  not  exercife  love  to  cur  brethern, 
whom  we  daily  fee  and  converfe  with,  how  can  it  be  ima- 
gined that  we  love  God,  whom  we  never  faw  ?  Z^arn  hence, 
firlt.  Thai  as  God  is  infinitely  above  us,  fo  he  needeJi  not 
our  love,  but  it  is  wonderful  condefcenfion  in  God  to  give 
us  leave  to  love  him,  and  to  fufTer  himfelf  to  be  embraced 
by  thofe  arms  which  have  embraced  fin  and  luft  before 
him.  2  That  though  God  needs  not  us,  or  our  love,  yet 
we  need  him,  and  Itand  in  need  of  one  another,  and  for 
tliat  realbn  mnfb  and  ought  to  love  each  other.  3  That 
if  we  love  not  God's  vilible  image,  it  is  certain  we  never 
loved  the  invifible  God;  if  when  we  have  our  chiiflian 
brethren  in  our  daily  view,  and  the  objetSs  of  our  fenfes 
are  their  miferies  and  wants,  and  yet  we  Ihut  up  the  bowels 
of  compalfiou  from  them,  can  we,  or  dare  we,  pretei  d  at 
the  fame  time  to  love  God  whom  we  have  not  lien,  and 
who  is  only  prefent  to  our  minds  by  raifed  expeftations  ; 
as  the  fijiht  of  our  brother  is  a  Ilrong  inducement  to  love 
him,  fo  the  not  loving  him  at  (Jght,  ij  a  flrong  argument 
that  we  love  nor  God  hiniftlf. 

21  And  this  commandment  have  we  from  him, 
That  he  who  loveth  God,  love  his  brother  alfo. 

Thh  ommcindrnent  ;  this  great  and  chief  commandment 
above  the  reft,  tl;:s  iummaiy  and  coinpi  ^m  nil.e  command- 
mcnf,  including  all  the  re  It,  namely,  to  love  tiod  above  all 


for  his  own  fake,  and  to  love  our  brother  as  oiufelves,  for 
God's  fake  ;  this  command,   fo  full   of  wifdom,  fo  agree- 
able toright  reafon,  and  fo  much  our  duty  and  intertft  10 
comply  with,  have  we  received  from  God  ;  and  it  is  moll 
certain  that  v.  e  love  bin)  not,  if  we  keep  it  rot  ;  This  com~ 
niandment  have  vje  from  Cod,  that  he  who  kveth  G')d.  hvith 
his  brother  alfo,  Learn  thence,  i.  That  the  great  God,  bv 
his  gracious  command,    requires  that  wc    love  him,  and 
place  the   I'lipremacy  of  our  love  upon  him.     1.   That  as 
God  requires   us  to  love  him  above  ourfelvcs,  fo  does  he 
oblige  us,  by  virtue  of  his  command,  to  love  our  brother 
as  ourfelves  ;    as   fincerely,    though   not  fo  intenfely,  as 
ourfelves.      3.    That    the   faine   commatulmeiit  that  re- 
quires us  to  love  God,  requires  love  to  our  brethren  alfj  ; 
God  interprets  the  neglect  of  our  duty  to  our  brother,  as  a 
negleft  of  our  obligation  toourfelf. 

CHAP.     V. 

WHofoeverbelieveth  that  Jefus  is  tlie  Chrifl,  is 
born  of  God  :  and  every  one  that  loveth  him 
that  begat,  loveth  him  alfo  that  is  begotten  of  him. 

Ohferve  here,  i.  The  grand  propofition  laid  doAu  as  the 
obJEcT:  of  our  faith,  namely,  that  Jefut  is  the  Chrift  ;  that 
is,  that  Jefiis  of  Nazareth,  who  was  horn  with,  and  lived' 
amongft  the  Jews,  was  the  Saviour  of  the  world,  the  per- 
fon  whom  Mofes  and  the  prophets  foretold  to  be  the  Msf- 
fiah.  2.  The  duty  required  of  us,  namely  to  believe  that 
Jefus  is  the  Chrilt  ;  that  is,  not  hiflorically  only,  to  alTenc 
that  Jefus  is  the  predicted  and  promifed  Meffiah,  but  to  ex- 
prefs  the  truth  of  that  faith  in  a  fuitable  converfation.  3. 
How  evidentalfuch  a  faith  is  of  our  regeneration  ;  whofo- 
ever thus  believes  that  Jefus  is  the  Chrilt,  is  born  of  God  ; 
faith  in  Chrift  Jefus,  as  the  great  King,  Prieft,  and  Pro- 
phet of  his  church,  accompanied  with  an  holy  life,  is  a  fure 
mark  and  undoubted  evidence  of  our  new  birth.  4.  The 
affection  which  every  perfon  that  is  born  of  God  bears  un- 
to God,  He  lovtth  him  that  hegut  ■  this  is  the  ingratiating 
and  endearing  quality  ;  it  is  this  that  commends  both  our 
perfons  and  performances  to  God's  acceptation  ;the  fervioe 
of  love  is  therefore  raoft:  acceptable,  becaufe  molt  honour- 
able to  God,  and  mod  durable  and  larting  from  us  ;  the 
obedience  of  love  will  be  lalling.  5.  What  is  the  geiiuine 
eflFctft,  and  natural  product  of  this  love  to  God,  namely,  a 
fincere  afFeftion  to  all  the  children  of  God  :  every  chriltian 
that  fincerely  loves  God,  certainly  loves  the  image  of  God 
in  hi'  faints  and  children  ;  he  thai  loves  the  farther  for  his 
own  fake,  cannot  but  love  the  child  for  the  father's  fake, 
if  like  him  ;  and  the  more  like  him,  the  more  he  loves  him. 

2  By  this  we  know  that  wc  love  the  children  of 
God,  when  we  love  God,  and  keep  his  command- 
ments. 

Chferve  here.  That  the  fincerity  of  our  love  to  the  chil- 
dren of  God  is  bell  difcovered  by  our  love  to  God  and 
ofa.-dience  to  hi  commands.  !2j/y/.  i.  What  kind  of  love 
is  required  towards  the  children  of  God  ?  4r.f.  A  love  of 
rlteein,  a  love  of  ddire,  a  love  of  delight, and  a  love  of  fer- 
vice  and  benefic-nce.  Qu-Ji.  2.  What  kind  ofobedence 
tow-.rds  God  \  that  which  fprings  froiH  love  ?  yirtf.  It  is 
uniform  and  univerfd  ;.  love  regardeth  the  whok- law  mail 

its 


lo^b 


I.     St.    JOHN. 


Chap.  v. 


its  iiijun(fHons  am!  prohibition?,  an.!  ftiidieth  to  picafe  the 
J.uv^iver  ;  it  is  plcjCiint  .imi  dt-llghilul,  not  :i  niehiicholy 
taf!<,  but  a  pl<;a(ing  exercile  ,  it  is  accur.ite  and  exjct,  it 
produces  a  levere  circiitnlpcitiaa  over  our  ways,  that  no- 
thiii;^  be  done  or  allow  ed  by  us  th.it  is  dilpleafin^  to  the  di- 
vine tye  ;  and  it  is  conlbiit  and  perfei'trinjr  ;  that  motion 
which  is  cauCcJ  by  outward  poiles  will  ceafc  when  the 
weifihts  are  ilown,  but  that  which  proceeds  from  an  in- 
ward principle,  or  I'.fe,  is  continual  ;  and  I'uch  a  principle 
iithe  love  of  God  planted  in  the  chridian'i  bread. 

3  f  Ft)r  this  is  the  love  of  God,  th.it  we  keep  his 
coinmandinents  :  and  his  cominandinciUs  arc  not 
grievous. 

Our  apoftle  in  thefe  words  gives  a  threefold  defcriprion 
of  a  (Incere  thrillian.     He  defcribes  hin),  i.  IJy  his  ir)ward 
aff.-clon  to  God   and  Chrilt,  and  that  is  love  ;  this  is  (hed 
abroad  in   hi^  heart.    2.    By  the  action   which  Ho«s  from 
this    .ifffct'^on,  namely,   obedience  to  God    in  keeping  his 
(.ommandnients.   3.    By  the  difpofitioii  and  inclination  from 
V  hich  that  obedience  doth  proceed  and  flow,  namely,  a  de- 
light and  cheerfulnefs  in  the  doing  of  pur  duty.   His  com- 
mandinents  are  n',t  grievous  ;  that  is,  they  have  nothing  in 
them  heavy  or  burdenlonie,  but  every  thing  that  miy  ten- 
dtT  them  at  once  both  our  duty  and  delight.    Ltarn  hence, 
1.   n  hat  obedience  is  the  moft  natural  and  neceflary  pro- 
duct of  love ;  w  here  love  is  the  governing  principle,  it  rules 
all  the  inclinations  of  the  heart  and  at^ions  of  the  life.     2. 
That  love  makes  our  obedience  to  God  cheerful  and  cnn- 
I'lant,  delightful  and  lading.  Love  ii  featcd  in  the  will,  and 
that  obedience  which  proceeds  fron)  it  is  out  of  choice,  and 
purely  volontary.      No  commandment  is  grievous  that  is 
performed  from  love,  and  it  nukes  obedience  alfo  conftant. 
That  which  is  forced  from  iinprell'ions  of  fear  is  unfledfaft, 
but  that  which  flows  from  delight  is  lading.   Learn  hence, 
That  the  fervice  of  Chrilt  is  a  very  gracious,  a  mod  delir- 
able  and  delightful  fervice,  not  to  (inners,  w  hole  minds  the 
god  of  thi->  worlc>  has  blinded,  whofe  confciences  are  cau- 
terized, TV  ho  have  not  only  grieved,  but  quenched  the  Holy 
Spirit  of  God.   But,  1.  It  is  not  grievous  in  itfelf.   2.  Nor 
is  it  grievous  to  a  regenerate  perfon  ;   a  found  eye  never 
complains  of  light,  but  a  fore  eye  is  uncafy  under  it.    The 
commandsof  Chrid  cannot  be  grievous,  becaufe  they  exa<ft 
thing;  of  us  which  are  agreeable  to  our  reafon,  fuitable  to 
our  natures,  confonant  to  our  rational  defires.   We  cannot 
give  an   ind-ince    of  any    one  of  the  commands  of  Chrid 
which  is  in  itfelf  grievous  ;   that  command  of  his,  To  do 
to  others  as  we  would  have  others  do  by  I's,  is  a  dictate  of 
nature  as  well  as  the  law  of  Chrid. 

^  For  tvhatfocver  is  born  of  God  overcometli  the 
world  :  and  this  is  the  viiitory  that  ovcrcomcth  the 
tvorld.  cjoi  our  faith. 

Two  things  are  here  obfcrvable,  namely,  a  propofition, 
and  the  ixplicatiiin  of  ilvit  propolition.  Cbfervr ,  1.  The 
propofjiion,  Whifttvr  is  born  cf  Cid overc'iineth  the  'unrU. 
Kvery  regenerate  chrdlijn  is  a  victorious  chridian,  he  is  a 
concjueror  yt'a,  the  greated  ot  conqoerors,  he  conquers  the 
whole  world.  2.  'J  he  expofition  of  this  propofi'ion.  This 
is  (he  vi^ory  tfiut  oirrtomctl:  thc^vvldj  evn  cit  faith,   h  is 


a  fpiriiualconqneft,  and  fpiritually  ob-ained,  evenby  fairh. 
\'tjte  here,  1.  Fh  it  t!ie  world  i>a  chridian'j  gr.i  id  en^mv. 
A  conqucd  fu;)p>*es  a  comb  it,  and  a  combat  i"iip|,<iffs  j,) 
enemy.  2.  I  hat  every  regenerate  chridian  is  a  victorious 
conqueror  over  tips  enemv.  The  chridian  is  a  foldicr  as 
foon  as  he  is  a  believer  and  he  is  a  conqueror  as  fotm  as  he 
is  a  foldicr.  This  is  the  vi^ory  ;  he  h.ith  his  enemy  under 
his  feet,  even  whild  he  is  in  the  fight.  3.  That  the  fpe- 
cijl  weapon  by  which  the  chridian  conquers  the  world,  and 
his  fpiritu,->l  eneiuici.  i'  his  faith.  Manv  warriors  have 
done  great  things  in  conquering  k  iigdoms,  but  thi<  is  1 
greater  conqirlt  thin  all  theirs  ;  their  conqueft  was  but 
poor  and  partial,  only  c-f  fomefmall  pares  of  earth,  but  the 
chriftian's  conqtieft  is  univerfal  ;  ihofe  conquerors  whild 
they  prevailed  abroad    were  flaves   at  home  ;    whild   they  J 

were  lords  of  nations  they  were  valTils  to  their  own  lud»-  \ 

bur  thefe  conquerors,  which  the  text  fpeaksof.  begin  their 
vieH-ories  at  home,  and  enlarge  their  triumphs  over  all  ene- 
mies abroad. 

5  Who  is  lie  that  overcometh  the  world,  but  he 
that  believeth  that  Jeius  is  the  Son  of  God  ?  6  This 
is  he  that  came  by  water  and  blood,  even  Jefus 
Chrift  ;  not  by  water  only,  but  by  water  and  blood. 
And  it  is  the  Spirit  that  bearetb  witnefs,  becaule 
the  Spirit  is  truth. 

Our  apodle  having  fpokeii  of  the  ufefulnefs  of  faith  in  the         d 
former  verfe,  that  it  overcometh  the  wtrld,  next  difcovers        ' 
the  objf;ci  of  this  faith,  which  is  this  propofrion,  i\\a'.jejus 
is  the  S'-.H  nfCnd.     IVh')  ii  he  that  overc'imeth  the  ■ui'jrld.  hut 
he  that  believeth  that  Jefus   is  the  Son  of  God  ?     That  faith 
w  hich  overcomes   the   world,  is  faith  in  the  divinity  and 
fonfliip  of  Jefus  Chrid.      We  overcome  the  world  by  be- 
lieving in  him  that  overcame  it,  even   Jefus  Chrid,    who 
hath  purchaftd,proniifed,  and  prepared  abetter  wor'd  than 
what  we  do  fee,  or  can  fee,  w  iih  our  bodily  eyes,  and  has 
made  us  heirs  of  eternal  glory.      Otftrve  next.  The  argu- 
ment by  which  the  apodle  proves  that  Jefus  is  the  Son  of 
God,  the  true  Mefiias  and  the  Saviour  of  mankind,  name- 
ly,becaufe  \\e  came byjoaier  and  bhnd ;  that  is,  fay  fume,  by 
the  teftimony  given  him  when  he  was  in  the  water,  at  his 
baptifii),  both  by  John  the  Baptid,  and  the  voice  from  hea- 
ven ;  he  came  by  his  Spirit,  fay  others,  as  by  water,  t<(  fane- 
tify  thofe  that  believe  in  him ;  and  by  his  blood  to  mak-  a 
full  atonement  for  them  ;  an  admirable  fymbol  of  both,  which 
was  the  flowing  of  water  and   blood  both  out  of  Chrid's       M 
fide,  when  he  hung  upon  the  croi's,     It  is  a  fweet  medita-      ^ 
tioii  that  Chrid  comes  by  water  as  well  as  blood,  by  way 
of  fanftificationas  well  as  by  way  of  juftlfication  ;  his  death 
not  only  difchargesfrom  gudt,  but  cleanfcsallb  from  pollu- 
tion and  filth;  bleflVd  be  God  there  is   a  fountain  opened 
in  the  fide  of  our   Saviour  for  (in,  and  for  uncleannefs,  to 
wafh  in,  and  tcbe  purged  from.    Sanctification  is  as  great, 
and  in  fome  refpects  a  greater  privilege  than  judif.cation  ; 
for  j'ldilication  frees  us  only  from  iiiiiery  and  punilhment, 
but    fan^ftification  frees  us  from  lin,   which  is  worfe  than 
punifliment.   Again,  real  perfcftions  are  above  relative  per- 
feiftions;  now  judification  by   Chrid's  blood   is  only  a  re- 
IttivepcrfciSion,  it  makes  usdaiid  in  a  ne«  relation  to  the 

law. 


Chap.  v. 


I.    St.    J  O  H  N. 


1085 


ijwshv  which  Iiffore  wc  rtond  guiliy  snd  condcmnfd;  but 
faiiflficntionby  the  Spirit  ot  Chriit,  (ignified  here,  and  let 
forsh  cTcwhere  freq'ieii'.ly,  by  w;iier,  is  a  real  moral  per- 
fection, it  changes  the  h--art  and  nature,  and  miikes  us  like 
uiiio  God,  yen,  like  unto  him  in  his  highell  perfedion, 
which  is  that  of  holinefs.  Come  then,  O  blelTcd  Redeemer, 
by  water  and  blood  into  our  fouls,  with  thy  renewing  grace 
and  fancbfying  Spirit,  to  purge  our  confciences  from  dead 
works,  and  to  deliver  us  not  only  from  the  danger,  but 
from  the  dominion  of  our  fins.  And  it  is  the  Spirit  that 
hearetb  xuitntfs,  hecaufe  the  fpirit  is  truth.  Some  by  the 
Spirit's  bearing  witnefs  underltand  the  teftimony  which  the 
HolvSpiritgave  to  ChrHi  here  uponearth,  as  touchingthe 
truth  of  his  doctrine,  »iie  reality  of  his  miracles,  and  the 
certainty  of  histnidion;  other;  underdand  by  it  the  Spiri''s 
ttdimony  in  the  holy  Scriptures,  and  in  the  cnnfciences  of 
believers,  that  Jefus  Chrill  is  a  divine  perfon,  and  came  by 
water  and  blood,  both  to  fave  us  at  once  from  the  wrath  of 
Gsd,  a;id  the  rage  of  our  lulh.  Learn\.\\ex\fLe,  That  the 
holy  Spirit  of  God  fpeaking  in  the  Scriptures,  and  breath- 
ing in  the  confciences  of  believers,  bears  witnefs  to  their 
ffijl,  that  Jefus  Chrift  came  to  lave  them  by  the  water  of 
fdn(fl:fication,  as  well  as  with  and  by  the  blood  of  redemp- 
tion ;  and  that  the  Spirit  thus  witnefllng  is  a  Spiritof  truth. 

7  For  there  are  three  that  bear  record  in  heaven, 
the  Father,  the  M'ord,  and  the  Holy  Ghofl.  :  and 
thefe  three  are  one. 

That  is,  "  There  are  three  in  heaven  which  do  bear  re- 
cord to  this  truth  here  upon  earth,  namely,  that  Jelus^  is 
the  Chip  ;  thatistofay,  the  three perfons in  the  holy  Tri- 
nity, the  Father,  the  IVurd,  and  the  Holy  Chojl  ;  liie  Fa- 
ther bore  witnefs  both  atChrilt's  baptifin  and  tranifigura- 
tion  alfo,  when  with  an  audible  voice  he  declared.  This  is 
viy  bd.v^'d  Son,  in  vjhom  I  am  ■wellpleufed.  The  word  bore 
record  of  himl'elf,  affirming  frequently,  plainly  anddireclly, 
thit  he  was  the  Son  of  God,  and  making  it  manifeft,  by 
his  doctrine  and  miracles,  that  he  came  from  (he  Father  ; 
the  Spirit  bore  witnefs  to  ihis,  partly  by  defcending  on  Chriit 
at  hisbaptifmin  the  (hape  of  a  dove,  and  partly  by  delcend- 
ing  on  his  apoflles  in  the  Feaft  of  Pentecolt  in  the  figure  of 
fiery  tongues."  Acts  ii.  Learnhence,  1.  Thatitv.asno 
eafy  matter  to  believe  the  truth  of  our  Saviour's  milFionand 
miracles,  and  that  Jefus  Chrift  was  the  eflential  and  naiu- 
ral  Son  of  God.  I'hough  by  the  mouth  of  two  or  three 
v.-itnellcs  every  truth  is  eltabldhed,  yet  in  this  and  the  next 
verfe  we  have  no  lefs  than  fix  wimeffes  produced  to  prove 
«)ur  Jefus  to  be  the  Son  of  God,  three  heavenly,  and  three 
earihly  wimf  (Tcs.  It  is  added,  thtfe  three  are  one,  one  in 
leltiaiony,  lay  the  adverfaries  of  ihe  Triniiy,  but  not  one 
in  eflence.  One  in  both,  lay  we,  as  one  in  lellimony,  fo 
one  ill  eflence.  But  fuppnfe  that  we  (hould  grant  that  the 
onenels  fpokcn  of  in  the  text  is  to  be  expounded  of  confent 
in  reltimony,  agreement,  and  will,  princii)ally,  yet  will  it 
prove  the  Godhead  of  Chriit,  and  ot  the  Holy  Ghoft ;  for 
in  free  ag(;nts,  where  there  is  the  lame  will,  there  is  the 
iame  nature  :  With  men  it  is  the  fame  IpeciEcal  nature; 
but  with  God,  becaufe  there  is  but  one  only  God,  there- 
fore it  mult  iie  (he  fsme  numerical  nature.  2.  i  hat  there 
are  three  perfons,  ytt  but  one  God,  that  do  bear  witnel's 


to  the  divinity  of  Chrift,  and  of  ine  plenteous  redemption 
wrought  by  him. 

8  And  there  are  three  that  bear  witnefs  in  cartli, 
the  Spirit,  and  the  water  and  the  blood  :  and  thelf 
three  agree  in  one. 

As  if  the  Apoflle  ^ad  faid,  "  As  there  are  three  in  heaven 
who  have  given  us  their  leftimony  to  the  divinity  of  Chriit 
and  his  doftrine  hTe  on  earth,  fo  there  are  three  witneflef- 
here  below,  teftifying  the  fame  thing,  namely,  the  Spirit. 
in  thepreaching  ofthe  gofpel,  and  in  the  fouls  of  believers  ; 
the-water,  or  facrament  of  baptifin,  wherein  we  are  baptifed 
in  the  name  of  the  Son,  as  well  as  ofthe  Father  ;  andtl.c 
hi'iod,  that  is,  tliedeath  of  Chrift,  and  the  fufTeringsof  thofc 
who  have  fealed  this  truth  with  their  blood  ;  all  ihefe  do 
give  teftimony  on  earth  to  Chrift's  divinity  from  heaven." 
Note  here,  That  though  much  of  ihefe  two  verfes  be  left 
out  in  many  ancient  copies  of  the  Bible,  as  the  learned  Dr. 
Hammond  takes  notice,  yet  in  copies  more  ancient  they 
are  found,  and  we  have  more  reafon  to  believe  that  the 
Arians  left  them  out,  than  that  the  orthodox  put  ihem  in, 
other  texts  that  aflert  the  truth  being  fo  abufed.  It  has  been 
the  common  courfe  of  heretics  to  difown  the  authority  of 
fuch  texts  as  do  gall  and  pinch  them.  N'Ae  farther,  That 
the  doctrine  of  the  bleflVd  Trinity  ftands  built  upon  holy 
Scripture,  asafirmbafis,  and  impregnable  rock,  and  rhedoc- 
trine  of  the  Anti-Trinitarians  falls  to  the  ground  like  Da- 
gan  before  the  ark.  Lord,  let  our  underltandings  evermore 
ftoop  and  yield  to  this  divine  revelation,  though  it  contain 
fuch  a  dodirine  as  doth  exceed  the  coinprehenfion  of  hu- 
man reafon. 

9  5  If  we  receive  the  witnefs  of  men,  the  witnefs 
of  God  is  greater  :  for  this  \%  the  witnefs  of  God 
which  he  hath  teftified  of  his  Son.  10  He  that  be- 
lieveth  on  the  Son  of  God  hath  the  witnefs  in  him- 
felf :  he  that  believeth  not  God  hath  made  him  a  liar, 
becaufe  he  believeth  not  the  record  that  God  gave  of 
his  Son. 

Our  Apoftle's  argument  in  thefe  words  is  taken  from  the 
lefs  to  the  greater,  thus:  If,  fays  he,  for  the  believing  of 
any  thing,  it  be  ordinarily  thought  fufficient  to  have  the 
teftimony  of  two  or  three  credible  men,  tiien  fur<  ly  the  tcl- 
timony  of  the  faithful  and  infallible  God,  given  from  hea- 
ven, is  Miuch  more  worthy  of  belief  ;  but  the  telbmony 
given  concerning  Chrift,  that  he  is  verily  the  "^on  of  God, 
is  evidently  the  teftimony  of  the  faithful  God  that  cannot 
lie  ;  therefore  he  that,  after  all  the  afl'urance  which  Goci 
has  given  of  his  Son's  being  a  true  and  real  Saviour,  rtiall 
yet  reject  and  difown  him  as  fuch,  does  in  effect  acctife 
God  of  falfehood,  and  make  him  a  liar,  becaufe  he  believes 
not  the  record  which  God  has  given  of  his  Sen  ;  v.  hertas 
the  perfon  that  believes  on  Chnft  as  the  Son  of  God,  ar.d 
the  true  Melliah,  is  fafe,  having  the  teftimony  of  God  \.hv- 
Katber  -without  hira,  and  the  leilimony  ofthe  holy  Spirit 
within  him,  as  the  Spirit  of  holinefs,  wifdoin,  and  power;". 
L'.atn  hence,  i.  That  every  teftimony  which  God  gives  iis 
is  infallibly  true.  2.  That  the  teftimony  which  God  h^s 
given  us  concerning  his  Son  Jefus  Chnlt  being  the  true  aiul 

6  Y  pro.nileJ 


locio 


I.    St.    J  O  n  N. 


Chap.  v. 


rs- 


proniiffd  MefTinh.Iin^  h.ijitsconfirinaiion.ibundantly  above  lie  more  rooted,  grciindcJ,    fftilcil,   and  conrir3ie<l  in  the 

ami  hryond  otlier  teftimonies.    ■^.  Therefore  fiicli  as  do  not  faith,  fo  as  to  remain  unfluken  l>y  all  the  Oorms  of  perfe- 

hclieve  on  our   Lord  J' Tu<    Chrift  as    the  Saviour  of  the  cution  that    might   fail  upon  them  ;    this  Teems    to  be  the 

worM,  they  difbflieve  ilie  nioft undoubted  and  infallible  tef-  fenfe  of  the    apuftle  when  he  eyMcins  belitverf  lo  believe . 

tiinony  of  God,  and  in  his  account  miike  him  a  liar.  Lord  !  Tlie  nnfiigeft    believers    may   be  exhorted    to  (iren;»ilieii 

what  a  held,  prefumptuous,  and  daring  fin  is  unbelief?  Ic  tlieir  faitii,  and  to  perfcvere  in  the  faith,   wjiitlj  they  are 

gives  God  the  lie,  and  makes  the  God  of  truth  a  liar.  (Irengthrned  and  ellablilhed  in. 

14  H  And  this  is  the  confidence  thai  we  have  in 


1 1  And  this  is  the  record,  that  Cod  hath  given 
to  us  eternal  life  :  and  this  life  is  in  liis  Son.  12 
He  that  hath  the  Son  hatli  life  ;  and  he  that  hath 
not  the  Son  of  God  hath  not  life. 

As  if  our  apoflle  had  faid,  "  The  fom  of  God's  lefli- 
niony   recorded  in  the  gofpel  is  this,   concerniiif>  his  Son 


him,  that  if  we  afk  any  thing  according  to  his  wil 
he  he.ireth  us.  15   And  if  \vc  know  that  he  hear  u<. 
whatlbcver  we  a(k,  we  know  that  we  have  the' peti- 
tions that  we  dcfircd  of  him. 

To  enforce  the  foregoing  exhortifion  to  believers, nainf 


Jefus  Chrift,  namely,  that  God  for  his  lake  has  made  a  free  ly,  to  be    confiriDcd   and  ccnflant  in   the  f^iih,    he  flicws 

deed  of  gift  of  pardon  and^fjlvation  to  the  world,  alluring  them  here  wh.it  a  fpecial  advani;.ge  believers  have  above 

ihem  of  grace  here,  and  eternal  life  hereafter,  upon  coiuii-  o'.htrperfons,  namely,  confidence  in  all  their  ?pproathes  to 

tion  of  their  believing  acceptance,  that  is,  of  faith  and  obe-  God  ;  and  a  full  aflurancc,    i.    In  gen  ral,  th.ic  whatever 

dience  :  and  accordingly  he  that  thus  has  Chrifl,  he  that  tliey  ?lk  in  faith  according  to  his  vaiII,  they  Oidl  obtain.  1. 

accepts  the  merit  of  hisblood,  and  (ubmits  to  the  authority  Inpariiculai-,tliatourfeveialpetitioi)>  which  wepreient  U''- 

of  hik  law,  /jath  eternal  life  ;   that  is,  he  has  an  undoubted  to  God,   fliall  in  his  own  time,  in  his  own   way,  and  afier 

right  unto  it,  and  afTursnce  of  it,  yea,  he  has  it  already  ini-  his  oA'n  manner,  be  granted  by  him,  provided  our  perfons 

tially,  and  in   the  firll-fruits  ;   but  he   that,  either  by  un-  and  our  prayers  be  qualified  accordinj;  to  thegofpel  for  the 

belief  or  difobedience,  refufes  Chrift,  f jail  ml  fee  Ife,  but  reccivini;  of  his  proinife.   Lenrn,  1.  That  through  our  iiie 

the  wrath  of  Cod  abidcth  on  him.     Learn  hence,    i.    That  tereft  in  Chrill,  and  for  the  f..ke  of  his  meritorious  fau-f.ic- 

cternal  life  is  the  gift  of  God.   a./ihat  this  gift  of  eternal  iicn  and  prevailing  interceflion,  our  prayers  are  certainly 

life  IS  laid  up  for  us  in  his  Son.   3.   That  upon  our  having  hearil  by  God,  and  "c  (hall  afiarcdly  have  what  God  lias 

or  not  having  union  with  and  inierelt  in  the  Son,  depends  promiftd  to  give,  and  we  are  fit  to  receive.      God  indeed 

our  having  or  not  having  eternal  life.  does  not  aKvavs,  nay,  notofcen,  come  wish  an'  anfwer  of 

prayer  at  our  time,  but  he  never  il.iys  a  moment  beyond  his 

13  Thefe  things  have  I  written  unto  you  th.nt  be-  ^^,^  ,i,„e     ^    yh^t  in  all  the  prn  t-vs  wcprtfent  and  put 

lieve  on  the  name  of  the  Son  of  God  ;  that  ye  may  up  to  Cod,  a  fpeci^l  eye  and  reg  ird  mull  beh.id  to  ihe  will 

know  that  ve  have   eternal  life,    and  that  ye  may  of  Cr^d,  if  «e  expect  to  be  heard  and  anlV.ered.    The  aiU 

•'.  ...       ..  r-  ^      ■,  ^  -rf..  .1  :,.!,__. .1^ I..  .,r.i. : ._i.-.i .1 , 


believe  on  the  name  of  the  Son  of  Cod 

Our  apolHeentcring  now  upon  the  cnnclufion  of  his  ex- 
cvlient  epillle,    acquaints  them  with  his  dedgn  and   end  in 

the  writing  of  it,  namely,  i.    That  they  might  know  they 

had  eternal  life,  that  is,  both  a  right  and  title  toeternal  life, 

and  might  alio  attain  to  the  knowledjie  and  afTurance  of  it. 

J.carn  ilience,   I'bat  believers  may  in  this  life,  without  the 

belpof  extraordinary  revelation,  attain  to  a  knowledge  and 

well-groundtd  alFurance  of  life  eternal.  1  here  is  a  three- 
fold knuwltdge  ;  Mlimal,  which  is  barely  the  work  of  the 

underftand  ;    experimental,   which   is  feated  in  the  heart, 

:ind  vifiblein  theld'e  -.fJucial,  when  a  perfon  is  afccrtained 

;iiid  allured  of  v  hat  he  knows  :    Thu-s  here,   th^fe  things  I 

'.vriie,  that  ye  may  know   that  ye  know,  that  i;,  be  all'iired 

that  ye  know  ;  a  chrilVan  may  believe,  and  yet  not  be  al- 
lured that   he  does  believe  ;   many  have  a  viral  aft   which 

have  not  a  fiducial  adl   of  faith  ;  many  have  a  faiih  of  ad- 

h<rcnce  that  want  a  fiiilmf  evidence  :  Faith  and  aifuraice 

in  a  faint  ;  'lifferas  •nuch  as  reafon  and  Ie3rnil^g  in  a  111.01  ; 

evi-ry  man  ha-  reafon,  but  every  man  that  has  realon  has 

not  Ifurning,   which  is   the  improvement  of  renfon  ;   thus 

every  gt/od  mi'ii  ha    failli,  bur  every  one  that  has  faiih  has 
•  pot  uirutance.uhich  i-  ihefpecial  fruit  of  f.'iih.   ]  his  there 

fore  was  the  fii  II  d^fignand  end  of  St.  John's  w  rlting,  that 

ihev  might  know  they  did  believe  ;  the  lecond  follows,  that 

ihole  ihut  dill  btluve,  mif;kt  believe  on  the  name  :f  the  5\n  if    not  untO  death. 

^od ;  the  meaning  is,  that  they  might  more  firmly  bd.tve, 


of  God  is   the  rule,  not  only  of  things  to   he  done  by  ns, 
but  alio  of  thofe  things   wliich  we  crave  of  God  to  do  for 
us.   '1  he  will  of  God  under  a  threeluld  revelaiion  is  the  rule 
and  matter  of  pr.vyer.      i.    1  he  will  of  God  in  his  com- 
mands ;    wliatevcr  God    hath  required   Ub  to  do,   we  may 
pray  for  power  ihjt  we  may  do.     2.  The  will  of  Gud  in 
his  promil'es;    wh.n  God  hath  f.iid   he  will  give,  we  may 
pray  that  we  m.iy  receive.    3.  The  w  il!  of  God  in  prophe- 
cies ;    what  God  hath  foretold  (h.ill  ccme  to  pals,  we  may 
and  ought  to  pray  that  it  may  come  to  pafi.      The  prayer 
of  man  gives  birth  to  the  prophecies  of  God,  yea,  and  to 
the  promifes  of  God  too.      K'/.tk.  xxxvi.  17.   I  viiil  be  en- 
oidred  oj,to  do  it  f.r  them.      Though  God  be  a  fore  p^y- 
nuker,  yet  he  expecis  that  we  IliouKl  put  his  bond  in  foit 
before  he  p.'ys.    l.earn,  3.  '1  hat  a  pr.iyrr  maile  acc«rding 
to  God's  will,  fliall  certainly    be  granteil  according  to  our 
will.     When  we  pray  for  any  thing  in  obedience  tii  God's 
will,  and  with  f  jbm.irioi\  to  his  will,  wi  knO'JJ  that  'm:  hjvs 
the  feti'.i'jns  that  we  afk  of  him. 


16  If  any  man  fee  liis  bjothcr  fin  a  fin  ZiJiich  is 
not  unto  death,  he  (hall  afk,  and  he  fliall  give  hitn . 
life  for  them  that  fin  not  unto  death.  There  is  a  fin 
unto  death  :  I  do  not  fay  tiiat  lie  (h.ill  pray  for  it. 
17  y\ll  uniiyhtcoulntls  is  fin:    and  there  is  a  fin 

Our 


CllAP.  V. 


I.    Sr.    J  O  H  N, 


lOjl 


Ocu  aponie  inforinftJus  in  the   foregoing  vcrfe,  of  ihe 
conifan   «li'cli  liclievers  luve  in  iht-ir  prayei-5   f.-r  thcni- 
felves,  all  ihat  is  reqotiled  by  thciii  is  granted  b)Crod;no>v 
in  the  verfe  bcforr  us  he  relate-  ihebentflt  whu  h  othf  rs  re 
teivt  l.y  their  prnvtrs  as  well  a=  then.ftlvcs,  ailur.nir  (lum 
thitJt  any  .lid  pray  for  an  olTcndint;brother,they  (hould  be 
be.fdm  whatihty  dcf.red,  unlef.tht  perfon  they  p>-iyed  lor 
hadiiiinedthc  u.ip.iid..niblt;  fin,  \\\(jht  mto death,  by  %\huh 
we  are  lo  underfland  apollaty  from  the  chriftian  rehRion 
unto  idwUtry,  as  appears  from  the  fuUowing  words  htep 
ytarrthHSJrom  idds,   which  caution  has  no  manner  ot  de- 
pendence  upon  v^  hat  went  b'- fore,  unkfs  weunderltand  the 
lir,  unto  death  in  this  fenfe ;   or  it  (with  others)  we  call  it /*e 
'iln  acnhjt  the  Holy  Ch-.Jt,  it  comes  to  the  lame  ;   for  what  is 
"thnt^m  bi:t3  renonncuig  of  chriftianity,  denying  the  truth 
of  the  chiilliuM  f/iih,  alter  illnmination  and  conviction  by 
the  Holy  Gln.ft,  and  m.liciouny  perfecutingthe  linccrepro- 
fiffors  of  it  ?    Herc«o/^   i.   That  a  believer  is  not  to  hide 
h^s  eyes  from  obferving,  but  may  and  ought  to  take  notice 
of  the  llns  and  mifcarriages  of  his  brethren:   If  atnanjeehis 
brother  //«,   v.h  ch  he  cannot  do  if  he  ncgleft  to  oblerve  hmi. 
2.    Thlt  a  believer  difcerning  and  oblervmg  the  fin  of  his 
bi-o'hcr,  may  and  oi;ght  to  pr.iyfor  him.   Ltt  him  vjh,  that 
is  importune  Gbd    on  his   behalf.      3.   That   a  bchever's 
prayers  may  prevail  «ith  God  for  us,  \^  hen  our  own  prayers 
will  not  pr'ev.iil    for  ourfelves.      let    him  ajk,   and  he  JhcH 
vivt  klmlife,  temporal  life  atleaft,  and  upon  his  repentance 
and  faith  eternal  life  alfo.   4.  That  the  ftate  of  iome  wicked 
inennjay  be  Inch,  that  were  it  certainly  known,  itmightbe 
a  chrilt.an'sduiy  to  ceafe  praying  for  them.  There  is  ci  Jin 
unl'jdeMh,   that  is,   which  doth  not  only  deferve  death,   as 
.-.!!  fjndoth,  and  befpeak  aperfon  in  u  Hate  of  death,  but  a 
fin  that  argues  a  peifon  tobetuice  dead,  dead  in  relpeitof 
iinrepeneracy,  and  dead  in  refpeclof  wilful  and  linful  apol- 
\scy      1  donr.tf.v,  that  he/I:all  pmyfor  it,  that  is,   for  the 
perion  gniliy  of  it,   feeing  God  tieverintends  to  forgive  it. 
Lord  :   hosv  deplorable  is  the  condition  of  iliofe  whole  lins 
are  pan  prayers,  vv  ho  give  overpraying  for  themfelves,  and 
cdurs  are  ftopt  from praving for  iheni !   How  fad  is  it,  when 
I  he  Lord  lliuts  up  the  hearts  of  any  of  his  from  praying  for 
Ui!   It  (hewsthetinof  that  man  to  be  apprehended  as  being 
ihefin  nnto  death,  when  the  faithful  ceafe  praying  for  him. 
Yet,  s-  The  apoftledoth  not  here  explicitly  and  limply  for- 
bid pr'jying  for  fuch  wretched  perfons,  bntonly  fays,  Idonot 
Jjythat  ye  f/wll  pruy  for   them;    that  is,   I    cannot  givff  you 
any  encouragement  to  pray  for  fuel,   nor  dare  1   promife 
you  any  gaod  luccefs  in  praying  for  them  who  have  linned 
unto  death.      /  do  not py  ;   that  is,   I  give  you  no  warrant, 
J   lay  you  under  no  command,   I  can  give  you  no  promife, 
that  your  prayers  forfuch,  Ihall  be  heard  and  anfwertd. 

i8We  know  that  whofoever  is  born  of  God  fin- 
neth  not  :  but  he  that  is  begotten  of  God  keepeth 
hu-nfelf,  and  that  wicked  one  toucheth  him  not. 

That  is,  we  are  well  alTured  that  fincere  chriflians,  wh" 
are  begotten  and  born  of  G(jd,  do  not  commit  this  fin  ijnto 
de.ith,  n.imely,  .npolticy  fromcbriftiinity  to  the  heathen  ido- 
latry -•  But  he  k,-ep(th  himjilf  and  the  wicked  one  tiuchcth 
him  net ;  that  i;,  he  preferveih  himfelf  from  theccntag'on 
of  idoiutrv,  into  which  the  devil  was  fobufy  toftduce  a  great 


part  of  mankind.  It  may  be  fufther  added,  that  he  th.tn 
horn  './  C',d  fofar  ashe  partake. h  of  the  divine  nature,ym- 
„elh  «./:  that  is,  fofFtrs  not  any  fni  .0  have  dotiiinion  over 
him, butt.ke.cnretoprefervchimkit, through. he  afiiilance 

of  divme  grace,  from  Satan's  dr.ioly  «ound.  He  f.ucheth 
him  n'.t  ;  that  is,  doth  not  touch  him  lo  as  to  leave  an  im- 
prefllon  of  his  devihfi.  fpirit  upon  him.  Nontanen  t':du 
L.lit.tivo,  vel  tanu  Uthalt  ei  ,n',rt,fer,  ;  "He  Ihall  not 
mortally  touch  them,  to  make  them  hn  unto  death. 

19  Ard  we  know  that  we  are  of  God,— 
That  is   do  belong  to  the  true  God,  and  are  worOiippers 

of  him  ;  Nve  are  guided  by  his  Spirit,  we  are  obehent  to 
his  laws  we  pleaie  him  on  earth,  and  do  hope  to  enjoy 
him  in  heaven. 

And  the  whole  world  lieth  in  wickednefs. 

That  is,  the  far  greater  part  of  the  wcrld  are  under  the 
dominion  cf  that  wicked  one  being  funk  into  id.dairy,  and 
become  worihippers  of  the  devil,  continuing  in  the  "ud  1  ct 
their  impurity  and  malignity ,  and  wholly  fet  upon  mifch.er 
and  wickednefs.  See  here  the  darknels  and  horror  cf  an- 
unrecenerate  and  unconverted  «ate.  Perfonsinitare  under 
:he  dominion  of  Satan,  ih.u  wicked  one.  but  behold  the 
blelTed  change  that  chriftianity  makes,  notui  the  profe  i.on, 
but  in  the  practice  of  it,  it  deliversfrom  the  power  of  dark- 
nels and  from  the  power  of  Satan,  the  prince  ot  d.rknef., 
and  tranflates  us  into  the  kingdom  of  God's  dear  Son. 

20  And  we  know  that  the  Son  of  God  is  come, 
and  halh  given  us  an  underftanding  that  we  may 
know  him  that  is  true.  And  we  are  in  him  that  is 
true,  even  in  his  Son  Jefus  Chrift.  This  is  the  true 
God,  and  eternal  life.  2 1  Little  children  keep  your- 
felves  from  idols.     Ainen. 

Ao  if  the  apollle  had  faid,  "  We  chriftians  are  better 
tauaht  by  our  religion,  to  acknowledge  and  worflnp  the  only 
true  God  by  his  Son  Jefus  Chrill  our  only  Mediator,  and 
therefore  exhort  you  to  keep  from  idols;"  intimating 
hereby,  that  the  worlhipping  of  any  other  befides  this  only 
true  God,  and  by  any  other  mediator,  befides  Jeiuis  Chrift , 
is  idolatry.  Or  the  words  may  be  fenfed  thus  :  "  We  are 
lure  that  the  Son  of  God  is  ccme,  and  that  Chrift  is  he, 
who  by  his  doftrine  and  Spirit  hath  enlightened  us  to  know 
the  true  and  living  God,  whilil  the  greateH  part  of  ihe 
world  worlhip  falfe  gods,  yea,  adore  the  devil  himfelf.' 
And  farther.  We  are  in  him  that  is  true,  even  in  his  Son 
fcfus  Chrif  ;  that  is,  we  are  by  faith  implanted  imo  Jefus 
thrift,  who  is  the  author,  purchafer,  anddiipofer  of  eter- 
nal life,  and  therefore  is  the  true  Cud.  Thi>  text,  w  hich 
proves  undeniably  the  divinity  ofChriil,  the  Socinians  per- 
vert by  applying  thefe  wor.ls,  tiis  is  the  true  God  not 
to  Chrift,  but  to  Gcd  the  Father.  But  this  m-kes  the 
apcftle  guilty  of  a  grand  tautology,  by  laying,  "  1  he  iiue 
God  is  The  true  God."  Befules,  it  is  here  laid  of  ihejame 
perfon  that  he  ii  the  true  God,  and  eternal  lite.  Kow, 
eternal  life  is  thrice  in  this  very  chapier  attr.buteil  tb  Jtfus 
Chrill,  as  the  anther  and  difpenfer  of  i:,  ver.  11,12,  17. 
If  then  Chrift  be  meant  by  ,lern»l  ife.  he  muit  be  alio 
meant  bv  the  true  C:d,  for  thty  are  Ipi  kfiiof  together  w  ''ei. 
r   V  ',  ^.  t..e 


legs 


JOHN. 


THE 


SECOND    EPISTLE    GENERAL 


C)   £ 


n. 


o 


H 


N. 


faUm,  the  viother  of  all,  and  from  whence  ^Z '  fit  u'^  a   >:i^\^^"7^'  <^ni  parUcularly  the  church  of  7c,~u. 
jeaure  rs  grounded  n,  hecaZfcthTrTo    hT^^^^^^^^  '^^'"'"'  ''""'''''  ^  '^'  ''-/«  -^«  ^^'-ch  M  col 

pintual things frcm  the  church  of  lemfaLi   fhemi  thZL'Jt  f      U    r^  ''""'''"  ""'"'^'"^  '^^'>- 

mother  of  all  other  churches.     Olds  ToS  '^t  S/  rt      ^-^rl'""^   '  -^f  -^'H  "''  ^^'^^''  ''  >  ^'"^  ^h, 
cus  matron,  of  a  great  eflate,  anlTgZZ^^^^^^^^^  ^Particular  per/on.  fnne  emineJand  rehgi- 

cprmonoftheje  iLhas  the  greater  pZlln^^^^^^  <^^''  ^^'"''^'^  '«  ^-  ^'^P-     ^^L 

matter  ^thiidwine  ep-,jlk%hichjpeahthus!      rnatUroJno  g^eal  importance:  Let  us  rather  attculto  thejul>j<.^. 

T^HE  elder  unto  the  cleft  lady,  and  her  children 
X    whom  I  love  in  the  truth  ;  and  not  I  only,  but 
aJlo  a,I  they  that  have  known  the  truth;   2  For  the 
tiuths  fake  which  dwelleth  in  us,  and  ftall  be  with 
us  tor  ever.   3  Grace  ^£  with  you,  mercy,  and  peace 

nT'a  ^"^.^^^  ^''^"''  ^""^  f'-O'"  'he  Lord  lefus 
^hvi^  the  Son  of  the  Father,  in  truth  and  love. 

e^UUnT,^^'^'  Vi  P\P"f""  writing  ami  direaing  this 
epiftlc,  bt  John,  ftyhngh.m  ik,  Ma;  partly  with  rcfped  to 
h.s  .ge,  he  being,  as  »  is  thought,  the  otily  pcrfo.i  at  that 
t.tne  l.vmg  upon  the  earth,  who  bore  the  t^amcof  «;;  ap,Jllc ; 
and  partly  wtthrefped  ,0  his  office  in  the  church  ;  the  word 

JWr  r°  h  """'  °!  c""?":  ='"'^  '''g""y'  ''■'  fi"'l  both  St. 
J  eter  eifewhere.    and  St.  John  her*,  making  u^e  of  it.      2 

f,^,]'°  '''^"."'  '^'^  ^P'"'*^  is  direacrlf  7/:e  eka  ladv 
cndlcrchtldren-,  either  fome  particular  church,  with  ifs' 
re]  R>„u.,me.nber.s,  according  .0  fome  ;  or  fome  honourable 
perlon  of  eminent  piety  and  i.fefulnefsin  the  church,  accord- 
ing to  others  end  to  her  children,  who  l«d  been  rcligiouny 


educated  by  her.  3    The  foTemn  profcdlon  which  he  makes 
of  the  fincer.ty  of  his  love  to  herf.If  and  hercl,iKlren,  to." 
ther  with  the  ground  and  at.radive  cauf.  of  that  his  cordial 
affiaion  to  her  and  hers,   JFho..  Ho^-e  in  the  .ru,hj„itr 

tX'l\:i\  ft^'  ^'-  J"'-'"   '"^^'--  '"^'-'^  "-  '^'^V  for£ 
hi       .    r'.     ',"1'°'^  "'''•">'   •"  '^"^  '^^ys  '°*-^  'f'<=   truth  for 
thclady  s  fake      I  mean  for  (Inilfer  ends,  and  bye  rcfpea 
I    IS  a  bleflcd  thing  «^en  a  religion,  and  the  grace  of  G^l 
fll.nmg  ,n  the  luxs  of  chriiHans,  i.  the  fpeci.,1  load-Ilone  of 
our  love  and  affeaion  tot^•ards  them  :    The  ridn-  „  , he  eka 
My   whom  I  love  w  the  truth.     She  had  embraced  the  truth 
ot  the  gofpel,   and  he  was  confidently    perfuadcd  that  fhe 
would  contimie  in  the  profcfUon  and  pratliccofit  forever 
UI>Jerve,    4.    The  faltilaiion  fenr   to  her  and  her  children  • 
namdy,  increafe  of  grace,  and  an  abundance  of  incrcv  and 
peace  from  God  the  Father,  and  Chrilt  the  Redeemer  ;  ear- 
neltly   wifliing,  that  they  may  continue  ftcdfaft  in  the  pro- 
tcmon  of  the  truth,  and  in  theexercife  of  love  one  toanother 

,":-J","'^'A,  "P-ip'o^'fr'^n^  Cod  the  Father,    and  from   the 
Lordjejui  Chrijlthe  Son  oft},t  Father,  &c. 

\  I  rejoiced  greatly  that  I  found  of  thy  children 

waLkin^ 


walking  in  trutJi,   as  we  have  received  a  command 
nieiu  from  the  Father. 

J^I'Mv^,  her.,  I    The.  perfon  rejoicin;r,  St.  John  the  npo(. 
tIea,K)m,mrtcrofChr,(tJelus,    I rejy.cd greatly.     2.  The 
mercy  rejoRed  in     their  -^oalii.j;  l„  th,  truth.  '  It  w.s  not 
their  Ipeculanve  knowlaigeof  the  truth,  ami  their  t.kina 
upo"  fi.em  .1  hareprofellion  of  chrirtianitv,   that  he  reicvced 
'n,   but  x.\xtn- walking  ]„  the  truth,   aiul  fran.inLr  their  con- 
verf.t.on  accordm.^to    the  ron.mat.dment  whi.h  they  had 
rece.ved  frotn  the  Fa.her.   ChrilUani.y  is  not  a  (p.cuLive 
ence,  but  a  pr.,a;cal  .,rt  of  holy  livi.^s;  and  th^  n.„a  ex! 
tea  knowledge  .s  mft.fficienc  to  falvat.on,   wi.hout  aftiic 
..hie  and  correlpondent  pradice  ;    therefore  favs  St.   Tolin 
.^^y^     I rejozced greatly  to  find  of  thy  children,' not  barely 
pr.hjf^ng   of  the  truth,   but  .valki,,.  in  the  truth.      ->      The 
peru,ns  rejo.ced  for  or  in  bchalfof.  the  youth  in  th.t  Church 
o>   family    to  «  hid  he^.o^.•  wrote,  I r,jr,icedt,Jirul  thy  chit- 
dren  ..alh„g  ,nthe  truth  .-   the  hope,  which  the  holy  apoftlc 
hnd   ofa    ncceffionoffaiots,   and  that  the    children  in      ! 

■ne  would  wa  k  ,n  their  religions  parents  footfteps,  w' 
Ye  ]  WilT  r  ^"'  ""^  "JT'"e  'o  ^he  ble/Ted  apodle. 
"tH  me'fn!  ^J'^^^^"'j""'  rertna.on.  an<l  linntation,  our 
If     M  rt   :   ^''r'-ce^Sr^^tly  to  find  of  thy  children     thar 

ot       nf  ?,  ''  ■'u""''''"-'  """^  °'  '^'"^'  '"^'^  ^o  l'«  feared 

o t    1 1  of  then,  ;  to  have  Icen  all  was  no  donbt  the  apolUe' 

;!     .re    buttofindanywasqueaionlelsmntterofeKc^^^^^^^ 
.-y.  Iry,,cedgr.ulh,  kc.    £..,-■„  hence,  That  there  isnf 
grear...j.,y  to  the  minHters  of  Chriii,  than  to  fee   he  you   , 
•L     "r^   gene-non  n,  their  d.y.   walking  in  the  p:uhTof 
hol.nef^and  rehg.on.  and  tread.ng  in  th.r'^eligiot.s'paretu; 

SAndnoH'Ibefecchthee,  lady,  not  as  though  I 
V  <  tc  a  netv  cotr^mandmcnt  unto  thee,  but  that  which 
wc  had  frcn  the  begtnnmg,  that  we  love  one  another 
<:/./?rt..  here,  The  duty  required,  together  with  the  pro- 
fel  on  ofthegolpel,  „a,„ely,  to  live  in^nitvand  peaciTn 
aumy  and  concord,  one  with  another.  Thii'he  call  a  ^^,1 
-W„;../,  mthefingularnumoer,  to  intim  te  t  t  „  t^; 
onec„^nK,ndmentaII , he  re(K,re  contained,  and  rkeepne 

v.oies,  >ea     as  old  as  Adan,,  Ining  apart  ofthehw  of  m 
-ewrnten.n  Adam's  heart;  yetiH  f 'uKrefpeft  1  n  e  n^v" 

■efandrT'Tr''"'-'''''''^^'"'^^ 

n  V  ;    ."t    -oil     ,  ^y^r-,^— -Pl^.  -d    becaufeitis 
iJcvcr  ro  \\..\  Old.    I>i)t  t<»  be  .tUv.ivs  fre/).  in  rU« 

.tui  found  .n  the  pradlice  .f  Chr,ifs  dH'cples  to  the T^d  of 


II.     St.    JOHN. 


J  053 


6  And  this  IS  love,  that  we  walk  after  his  com- 
n^andme.Ls  Th.sts  thecomt^atad.nent,  Tha  a!  ye 
have  heard  from  the  beginning,  ye  fliouid  walk  m  it! 

As  ,f  our  ap-^ftle  had  faid,  "By  this  we  ihall  make  it  evi 
dentlyappear  that, here  is  the  ,rue  Icveof  C-od in  „       f 
endeavour  to  frame  our   lives  accordino  ro  h?  '       V 

n>ents;"  and  this,  heafTurrs'hem    w    ?hl  ^"'""'^"d- 


obe<l:eiicei.- the  natural  p<Ff.^>   ,„  1        '-':"^"  "enct,   IJiat.TS 

lii^n     if  wcN-UV-  '       ,    '""^^'^  evidence  that  we  love. 

"i;n,  11  wekeephis  comtnandnierii;,    2.  That  it  U  n  „  V.^ 
ncient  that  we  nrofcf^  n,v^  ,^  r-    j       7  ""^^  '"'- 

.e.ua..,kK:;::/^'E/--tx-;>j^^.^^t 

'"  'he  peifev.nng  exercile,   of  that  grace  and  du.y!'  '     ' 
7  For  many  dqceiyers,  arc  entered  info  the  world, 
uhoconfdsnotthatjefus  ChriR  is  comein  the  flcfti 
This  IS  a  deceiver  and  an  anticinift 

he!^^:i^;;r'it'-;^P-'>-"nceinthen>ith.befo.-. 

Lord  jea„  k.,," ,  :-",K,":  ,r,::'v  T ""  'Tr-'"°'°»'  -" 

monej  by  him  MnnnI,  ,„  .ppea.Trfor.  hb";.  ""  '"  '^""'• 
lhi!!„'""l?°!;   '°>'<«"-''':l««.  'hat  we  lore  not  thofe 

ofpie.,  »,lch.ri,y  .^,i  h'hev  h,v«  r,"f  '       ','";''  ""'" 

[ p"«  .f  .-."K.'t^t  oViLiff.;"  '"7'- 

.n.hedoa™,eofCh,«,.eha.,aoth';h:t,i;tS 
-nd  ,he  d  J„,,e  4L^'^;fc','',  Jl°*'-j;'j-f  ."C-l.rirt 

...  Q»d,o  ./.,.e.^£--^;L-s;;y,x-i'7;j™ 


1091- 

nnd  (.na  ficT ;  they  luve  f.y  oiher.  r.  '^■^"-'-'P'j^f  ^';;';' 
no  in.ercll  in  God,  no  influences  of  Rr.ce  ''"^  '7'  '^r/;'';- 
rived  from  God.  3.  The  hoppy  ^'^^'V'? '1  r  1  .  / 
.b,de  in  .he  doarin'e  of  ChrHl.  tl.y  h.r.e  W:  /A.  r.r^.r  W 
,ii.  5,«  ;  he  .ha.  has  one,  h.th  bo.h  ;  nnd  he  .h...  ba.h  no 
both  h  s  neither  ;  and  this  /;,n;.c  '"^y  ^^^''"t  ^  threefo..! 
in.erpre.a.ion,  .h..s;  /'.  A^'^  "'e  F.ter.rd  the  So«  by  «ay 
of  bode  and  inhabitation  ;  he  dwelle.h  m  Gcd  and  G.d 
h  him  •  they  have  the  Father  and  .he  Son  ^v.th  then,  by 
^^?nvof'Alcietyand  comnutnion.  L.lHy.  They  have  the 
Father  and  the  Son.  by  the  way  of  alhltance  anu  approoa 
tion  ;  they  h.ve  God  to  alUll  thent,  to  accept  them,  to  re- 
ward them. 

10  f  If  there  come  any  unto  you,  and  bring  not 
this  doarine,  receive  him  not  into;>o«r  houfe  neither 
bid  him  God  fpeed.  11  For  he  that  b:ddcth  htm 
God  ipccd,  is  partaker  of  his  evil  deeds. 

In  thefe  words  oni-npome  directs  them  how  to  carry 
themfclves  towards  thofe  wicked  apnftnte.  and  heret.cal  ie- 
d  uce  s  that  deny  the  gofpel,  orany  efTenfal  part  of  chr.l- 
ti  ni  J  bv  nomcans  to  give  any  countenance  orencourage- 
Tn'to  them,  or  to  hold  any  familiart.y  or  communon 
S  them,  norto  entertain  them,  nor  fo  much  as  courte- 
Tt^nv  to  falu.e  then,,  but  by  fi.ewing  them  dHrefpcd  nj  - 
nifeft  a  diQ.ke  and  difproving  of  their  errors.      1  h.s  form 


III.     St.    J  O  11  N. 


of  interdict.  Bldhiti  n',t  C<id  fferd,  (ecms  to  be  an  imitation 
<if  the  Jewiih  pr.^^  le  toward*  exioiiimtinicattd  pt-rlon^, 
VI  ho  wer:'  no.  only  extliid' d  from  all  co'iinieice.  but  alfo 
from  all  kind  of  conitnon  civilities,  and  ordinary  fjhit.ition. 
i^arn  hence,  1  hit  even  ci>.'il  cDurrrfy  .and  common  re'jH ft, 
is  not.  ou^ht  not  tob.v  piid  .0  .huli  ihat  feduce  others, 
or  attempt  to  fedticc  us,  from  the  chrilViin  f./i  h. 

12  Having  many  things  to  write  unto  you,  I 
would  not  rt-n/c  with  p'.pcr  and  ink:  but  I  trull  to 
come  unto  you,  and  fpcak  face  to  face,  that  our  joy 
may  be  full.  13  The  children  of  thy  eled  ri'.l-r 
greet  thee.      Amen. 

Here  our  apoftle  concludes  his  epifHe  with  an  apology  for 
the  brevity  of  it,  decUriu};  that  he   hoped    to  come  (h.>rtly 
to  thctn,  and  Tee  ihem.    And    th"Ogh  he  had  many  tlnnj^M 
to  write,  yet  all  things  were  not  fit  10  be  written  ;  but,  bt-- 
fides  a  lively  voice  afFfcls  more  than  a  written  letter  ;  and 
he  hi'-pci'  'li^f  ''^'^y  Vao\^<S.  be  filled  with  mutual  joy  at  the 
iich.  of,  &  converfe  with,  each  other.  Prelence  ol  friends, 
and  familiar  converfe  with  each  other,  is  preferable  .0  all 
writing  to  each  other.      By    the  chiUrcn  of  the  tlul pflir 
iome  again  underlland  the  members   ot    at-.othcr  church, 
who  now  fent  f..lutations  to  them.    The  concluding  ^ord 
y)m'n,  imports  hisfincerity  in  what  he  had  written  to  them, 
and  his  hearty  wiOiesfor  the  happinels  and  welUre  of  them. 


THE 

THIRD  EPISTLE  GENERAL 


O   F 


It. 


JO       H       N. 


T 


HE  elder,  unto  the  wcll-belovcd  Gaius,  whom 
^    1  love  in  the  truth. 
r,hr.r',e  here    i  The  penman  and  writer  of  thisepiftle, 
St    John    S  wrote  the  two  former,   a.    appears  by   the 
^g^elmentofthem  in  words  and   phr.^fes   -^-h   -e  pe- 

uibes  of  the  houfe  of  HraeP    a.  The  perfon  to  whom 
-Sue   is  dirked    Gai.,^eJind.^e.^rUuo^ 

Sotn  xvi  whom  St.  Paul  calls  his  hoft,  and  ot  the  whoe 
hurch   who  being  eminent  for  his   holpitah.y,.  e  pecully 

^?he  m  nUUrs  ^^ho  went  out  to  preach  the  golpel  amotig 
k'  Gen    le         k;n.  no-hingof  .htm  ;  this  manjccnts  to  be 

;l;:^e;ro!.wiuh.ratbcho'!.cr  of   an.pilUe^nfto  h.n 


from  the  pen  of  an  en.inent  apoftle  ;   fuch    s  do  ex  el 
their  kindnef.  to  .he  faithful  m.n.ller,  of  J.lus  Chnll.  h.i- 
vine  oft..i.ncsin  this  life  fome  fpcci.l  m.rks  of  honor  and 
relped  put  upon  them  by  God,  as   ^  token  of  his  gracto. 
acceptance  of  them.     3  The  interert   which  G^-'^^  had   1  : 
St.  John's    alTea.ons,  he   Ihles  h^^  the  v,cll  beloved  Ga.u< 
antlihews  alfo  what  was  the  motive  and  at'"^-^"'^  "•;'';^ 
his  love,  natnely, /A.  /;«//.,  .hat   •^. /^e  Rofpel  of  Chr  ft, 
called  eminently  thetn,b  ;  he  loved  Cams    '^    ^j*;  '^"    ' 
that  is  in  gre..t  fincerity,  and  for  the  truth  ;  ^"^  }'^  •'"«; 
prof.ffing  and  praaiUng  the  doftrne  of   '^egolp  LSuc 
as  love  .he  truth  are,  and  ought  to  be,  the  fpecial  oOje.. 

"   ^Beloved,  I  wifh  above  all  th.ngsthat  thou  may- 
efl  prolper  and  be  in  health,  even  as  thy  foul  prol- 

"^V/crve,  ..  This  holy  man,  Gaius,  ^ho  was  fo  hofpiu- 


III.     St.    J  O  H  N. 


ic^SJ 


•  lile   in    hofi   lo  the  minillcr^  nnd  nifTnhcrs  of  C'nrirt,  lud 
hiii  a  we.ik  aiiH  fkkly  body,    he  wanted  lirillli ;   (trcni;tti  of 
{;r.icf,  anddearfiefsof  relpcCt ,  even  from  Giid  hinifclf,  can- 
not ]irf  vail. loainlt  difeiifes ;   fuch  as  areiiiofi  hcdy  nre  Ibnie- 
tinies  nii'd  \»e;d<   and  fickly.      2-    Ih.ir   thout'^h  Gjiiis  h:id 
hut  a  weak  niid  confmnptive  body,  yet  had  he  a  very  tlirjv- 
iiig  and  vigorous  foul ;   it  is  a  vf  ry  common,  yet  a  very  l.ul 
HTiil  trueobfervaiion,  that  menof  iiron^,  healthy,  and  active 
hoilies    have   weak,  lanic,     lickly,   and   finfiil   fouls.     All 
vvretciiird  Ijnner  !   when  under  obligations  to  fcrv;-  thy  God 
bcf},   thou  forgetted  him  niofl,  and  proftituteth  thy  healtli 
to  the  fervice  of  thy  lufts  ;   liow  does  the  health  aiu!  eafe  of 
one  diy  deferve  the  lervice  and  thnnkfulnefs  of  thy  whole 
life  !   13i)r  alas  !    inllead  of  that  thou  tnakffl  him  to  ftrve 
uiih  thy   iins,    and  iayeft  tlie  rtrrt-frniis   of  thy    time  and 
ftrergth  upon  the  devil's  a!  er.      5.    Our  apoftle's  wifli  on 
the  bf  half  of  Gail)'?,   namely  that  his  body  were  as  health- 
ful as  his  foul  was  holy,  that  he  had  as  ranch  hcahh  in  one, 
."^s  he  had    grace  in  the  other.      Behold  here,  luch  an  im- 
proved 3i)d  well-grown chrirti.in  was  this  holy  man  Gaius, 
I  hat  our  apoille  m^kes  the  profperous  flate  of  his  foul  the 
nieafure  of  all  that  profpcrity  v.  liicli  the  one  coidd  wifli.  or 
the  other  dffire,  as  thy  Ibnl  profpereth,   fo  may  thy  bodily 
liealth,  for  the  fervice  of  Cod  and  of  thy  foul. 

3  For  I  rejoiced  greatly  when  the  brethren  came 
and  tefiificd  of  the  truth  that  is  in  thee,  even  as  thou 
walkeft  in  the  truth.  4.  I  have  no  greater  joy  thair 
to  hear  that  my  children  walk  in  the  truth. 

Chjerve  here,  i.  l^he  coii);nendable  tcftiniony  which  the 
'*  brethren  that  tame  from  Gains  gave  to  it.  John  concern- 
ing hisholy  and  unhhiineahle  converlaiion,  according  to  the 
dirt ction  of  i,Se  gofpcl,  the  hrtiliren  t'jlijieil nflhce  that  thutt 
■■.olk/r  in  he  ii  u.h.  ;  good  reports  of  our  brethren,  without 
(it  tracl'.ng  any  thing  from  their  v  ortli.  is  a  manifelf  duty. 
7..  With  what  j^iy  and  rejoicing  St.  John  received  tiie  no- 
iirrs  ot  Gaiui'.-  adherence  10  the  truth,  and  of  his  ani  v\f  r- 
.-hle  walking  thereunto;  he  did  not  envy  the  grace  of  God 
lo  largely  conferred  on  Gai'.is,  but  rejoiced  in  it,  and  no 
d(>ubt  bltffed  God  excecdinilv  for  it  -,  loul-'oercies  .ire  the 
greatflt  nKrcie5,and  in.uieri  of  the  grtatcltjiy  to  gracious 
iouh.  3.  That  additional  joy  \\  h;ch  St.  John  exprilles  to 
hear  that  Ins  chlUren,  that  is,  thofc;  perloiis  whom  he  had 
fonvertedtochriflianity,  and  begotten  toCnrill  liu-oiigb  the 
;;ol'pel,  did  vjulk  in  the  truth,  that  is,  in  the  liiicere  pradiice 
ii>  v\ell  asin  the  outward  proftllion  of  religion  ;  the  faithful 
liiiir.ftcrs  of  Chrift  rejoice  more  in  the  welt'aieiif  their 
people's  foul=,   than  in  all  their  woildly  wealth  or  honour. 

5  Beloved,  thou  doeft  faithfully  whatfofvcr  thou 
docft  to  the  brethren,  and  to  flran^iers  :  6  Wliich 
have  borne  witneis  of  thy  chanty  before  the  church  : 
whom  it  thou  brin^ forward  on  theirjourney  aftera 
-odly  foi-t,  thou  fhalt  do  well  :  7  Becaufc  that  for 
Jiis  name's  fake  they  went  forth,  taking  nothing  of 
the  Gentiles.  8  We  therefore  ought  to  receive  fuch, 
that  we  might  be  fellow-helpers  to  the  truth. 

Ctfrvoe  here.  How  our  apoille  at  once  coiiniiends  the 
great  charity  of  Gaiu!,  and  at  the  fame  time  excites  him  to 
the  fjrthrrpr.it^'ceof  it.   Where  k'/c-,    i.  How  charity  to- • 


w.itdi    cfirifKans  is  here  ffyled  fidelity   tb  Chrift,    becaufe 
(Jiewn  to  them  upon  Chrilt's  account.     Ach  of  charity  .nre 
acts  of  righieoufnefs  \>\m.\  Hdelity  ;   he  th.it  is  iiiicharitable  is 
uiijuft.     2.   The  extenfivc  nature  of  Gaius's  charity,  it  was 
to  bttthrcn,  yet  not  only  to  brethren,  bvt '.o/nargits  ;  ihst 
is,   not  only  to  i!k- brethren  of  the  church  v\i:h  him,   but  !(, 
Hranger.s  in  ihcir  travtlsto  and  fro,  .is  thty  came  near  him  ; 
more  particularly  to  fuch  faithful  miniders   as  came  cut  of 
fc)reig  1  parts  to  preach  the  gofpcl,   whom    Gaius  had  hof_ 
piiably  and  charitably  encertaiiird.      3.     How  he   exhorts 
ijaius   farther  to  furnifh  and  help  thele    minifters  in  their 
travels  with  all  things  nectflary  for  theirjourney  ;   becaufe, 
K  They  preached  the  gofpel freely,   takingnothing  of  the 
Gentile  chriltians  for  their  pains.      2.   Becaufe  it  was  for 
Chnll's  name  lake  they  went  abroad  ;  topreach  the  gofpei, 
lay  foiiie,  toavoidperfecution,  fay  others.  :;.  Becaule  toen- 
tertain  luch  istofaither,  as  much  as  in  us  lies,  thepropaga- 
tion  of  the  gofpel  of  Chrilf;  fuch  as  contribute  tov/ards  the 
Biaintcnance  and  fupport  of  the  miniit-rs  of  Chrill  for  his 
fake,  Ihall  have  the  prcfent  comfort  and  future  reward,  of 
co-operating  and  contributing  their  parts  towards  the  pro- 
pagating and  fpreading  of  the  golpel  of  Chrilf. 

9  I  wrote  unto  th« church:  but  Diotrephes,  who. 
loveth  to  have  the  pre-eminence  among  them,  re- 
ceiveth  iis  not.  10  Wherefore  if  I  come,  I  will  re- 
member his  deeds  which  he  doth,  prating?  againft  us 
with  malicious  words  :  and  not  content  therewith, 
neitnerdoth  he  himlelf  receive  the  brethren,  andfor- 
biddeth  them  that  would,  and  cafteth  thm  out  of 
the  church. 

Ol^Jervehei-e,  The  piouscare  which  St  John  took  for  the 
rehetandluccour  of  fuch  faithful  chnillans  as  now  travelled 
amonglhhem,  both  toavoid  periecution,  and  to  preachtho 
golpel  ;  he  wrote  to  th.  church  on  their  behalf,  deliring 
tneir  reception,  and  .idiiling  their  relief;  [.'xrcte  to  the 
Church;  ih.it  IS,  1  .,rv.te  tor  them,  and  fcnt  my  leflimonial 
to  the  church  on  their  behall;  everyone  has  a  pen  to  plead 
for  himlelf,  happy  he  ihat  has  both  tongue  and  pen  to  in- 
tercede for  other..  2.  I  heoppofition  which  St.  John  met 
withinlogooda  v.ork;  Diotrcphes,  aproudinan,  regarded 
not  hi,  letters,  -ickno a  Icdged  not  his  authority,  yea,  flighted 
i)ie  jpuitle,  frctmg  nguitiji  him  with  7mHcious  vjhtds  ;  tha 
hohelt  men  may  meet  with oppofuion  intheholieft  and  beft. 
of  actioiu,  wherein  the  glory  of  God  and  the  public  good 
are  moft  concei  ned.  3  1  he  holv  ape-aie's  rel'entment  of  ■ 
this  indignity,  and  wife  refclution  ther.-npon  ;  ichen!  con-.c, 
I-Willrcrr.endiu  histUfds;  that  if,  1  «  ill  iharply  rebuke  him, 
and  uie  that  fevcrity  tovards  him  which  hi- crime  driervcs, 
actordir.g  to  the  autli  .ri;y  which  God  hai;  giien  we. 
Lc„rn\\tuce,  Thn  though  private  olFei.ces  againll  Chrid's 
iiiuiifier's  nuill  be  forgiven  and  forgotten  by  them  ;  yet 
when  an  offence  i,  prejudicnl  to  the  church,  it  nii;!!  be  op- 
polcd,   and  openly  cenfiired. 

1 :  Beloved,  follow  not  that  which  is  evil,  but  that 
which  IS  good.  He  that  docih  good  is  of  God  :  but 
he  that  docth  evil  hath  not  fecn  God. 

Here  St.  John  ndviftth  his  beloved  Gaius,  and  thofe 
with  hill),  no:  to  iniiaiatc  and  follow  tliiscv:!  cxsuyile  of 

Dictrephc?, 


1096 


St.    J  U  D  E. 


Diotrephes,  (who  not  only  refiifcd  charitv  towards  thcchrif- 
tian  Jews,  that  wanted  it  himfelf,  but  w(>iild  not  permit  llic 
Gcniilc  chriftians  to  receive  thtm  or  relieve  tiicm)  but  to 
follow  the  example  of  God,  who  is  good  to  all  ;  and  accord- 
ingly, he  that  is  merciful  is  born  ot  God,  but  he  that  is  ma- 
licious haih  no  true  knowledge  of  God,  but  is  a  mere  Gran- 
ger to  him.  Behold  here  the  ewlogy  and  high  commenda- 
tion which  the  Spirit  of  God  gives  to  a  charitable  and  good 
man  :  He  that  doth  good  is  of  God,  he  is  allied  to  heaven,  born 
of  Go<.l,  and  his  offspring  ;  but  the  uncharitable  evil  man  is 
a  compofition  of  fpitc,  envy,  and  malice,  born  from  beneath, 
and  the  devil's  offspring. 

12  Demetrius  hath  good  report  of  all  mm,  and  of 
the  truth  itfclf :  yea,  and  we  aljo  bear  record  ;  and 
ye  know  that  our  record  is  true. 

Having  propounded  the  example  of  God  in  the  former 
verfc,  he  propounds  in  this  the  example  of  Demetrius,  as 
a  pattern  to  them  for  their  imitation  in  works  of  piety  and 


charity;  not  only  common  report,  and  the  apoftle's  tcOi- 
niony,  but  his  own  good  works,  did  juflly  recommend  liim 
as  an  extraordinary  pat'crn  to  their  iiT:'-'--  •■  .V4/.-,  That 
the  ominendations,  which  our  own  rks   do  give 

us  before  the  world,  arc  more  valuable  iliaii  all  the  praifcs 
and  applaufc  which  can  be  given  us  by  men,  yea,  by  the 
btftof  men. 

13  1  had  many  things  to  write,  but  I  will  not 
with  ink  and  pen  write  unto  thee:  14  But  I  trud 
I  (hall  fhortly  (ee  thee,  and  we  (hall  ("peak  face  to 
face.  Peace  ht  to  thee.  Our  fiiends  falute  thee. 
Greet  the  friends  by  name. 

Thus  our  apnflle  concludes  his  epiflle  with  an  apology 
for  the  brevity  of  it,  hoping  in  a  (liurt  time  to  fee  him,  and 
to  fpeak  face  to  face  unto  him  ;  he  concludes  with  his  apof- 
tolical  valedi(5tion.  Pence  be  to  thee  \  unto  which  addint;  the 
brethren's  falutations,  it  teaches  w^,  that  kind  remembianccs 
and  greetings  are  fuitablc  tucluillian  friendlhi^i. 


THE 


EPISTLE     GENERAL 


O  F 


n. 


U       D 


E. 


Tht  deftgn  and/cope  of  this  epijlk  appcan  to  he  much  the  fame  with  that  ofthefecond  of  St.  Peter,  and  was  written  proba- 
bly abmtt  the  fame,  time;  the  iiUent  of  both  is  this,  namely,  to  fortify  the  Chrifian  Jrxs  agaufl  the  errors  and  corrup- 
tions of  thofe  feducers,  who,  by  their  wicked  lives  and  worfe  doBrims,  attempted  tofeduce  per fons  from  the plamnefs  and 
fimplicity  of  the  gofpel,  and  to  bring  upon  them  the  fame  ccmdmnation  and  judgement  with  tkemfelves. 


JUDE  the  fervant  of;ytfus  Chrift,  and  brother 
of  James,  to  them  that  are  fandified  by  God  the 
Father,  and  preferved  in  Jefus  Chrilt,  and  called  : 
2  Mercy  unto  you, and  peace,  and  love  be  multiplied. 
Here  we  have  ohfervahle,  the  perfon  faluting,  the  perfon 
faluicd,  and  the  falutation  itfclf.  Ohferve,  I.  The  perfon 
faluting  dcfcribed  three  ways.  i.  ]3y  his  name,  Jttde,  called 
Thaddcus  and  l^ebheus,  lo  dilUnguifh  him  from  Judas  Ifca- 
liot  \  behold  an  holy  apodle  and  a  perfidious  traiior,  bear- 
ing the  fame  name,  Judas  an  apoltlc,  and  Judas  an  apof- 
taic  ;  it  is  not  an  holy  name,  but  an  holy  nature,  that  com- 
mends us  imto  God.  2.  F^y  his  office,  :i  fervant  'fjrfus 
Chrlji;  he  might  have  llilcd  himfelf  a  near  kinfman  of 
Jefus  Chrift,  or  a  brother  of  the  Lord  ;  but  he  mentions  not 
his  natural,  but  his  fpiriiual  relaiion  to  Ciirift  ;  alliance  in 
faiih,  or  a  (piriiual  relation  to  Chrift,  is  much  de:irer 
and  nearer    than    alliance    in  fltlli  ;   there    is  a  peculiar 


honour  and  excellency  in  the  title  of  Chri(l!s  fervant  above 
that  of  Chrift's  kinfman.  3.  By  his  kindred  and  alliance, 
brother  of  James,  this  is  added  to  dillinguifli  him  from  Ju- 
das Ifcariot;  it  is  the  duty  of  the  fervant;,  but  efpccially 
the  minifters  of  Chrift,  to  prevent  all  fcandalous  excep- 
tions againft  their  perfons,  and  to  be  of  untainted  reputa- 
tions. Ohferve,  1.  The  perfons  fainted,  thefe  alio  are  three 
ways  defcribed.  I.  Thoy  are  Janet' fed  by  G  id  the  Father; 
the  apofllc  judges  of  them  by  their  profeflion,  and  by  their 
obligation;  they  had,  by  aliuming  the  chriftian  name,  ob- 
liged themfelves  to  be  faints,  or  holy  perfons  ;  and  bv  tiieir 
profeftion  did  own  anddttclarc  tht-mlilves  fo  to  be  ;  and  1:0 
doubt  many  of  them  were  inwardly  fanflificd,  as  well  as 
outwardly  holy.  2.  7l.>ey  are  prejenied  In  Chriji  'Jefus  \ 
that  is,  in  the  faith  of  Chrilt  Jelus,  when  nwny,  tor  tear  of 
perfecution,  have  apoftaiized  from  it  ;  he  that  will  approve 
liinifelfa  true  chriftian,  muft  fltcw  himfelf  a  ftedfaft  chrillian; 
iiiftjbility  is  an  arg'micai  of  infmcerlty  ;   agsin,  preferved 


H^MitaaMii 


i 


St.    J  U  D  E. 


109: 


in  Chr\p  Jtfu^;  thit  is  preferved  in  a  ftate  of  grace 
and  holinefs,  by  Chrift  Jelus,  hy  the  merit  of  his  death  and 
paflion,  by  the«prev,ilency  of  his  interceflion,  and  by  the 
Holy  Spirit's  efficncy  and  operation.  They  are  cnlkti  M 
of  them  externally  by  the  n)ini(lry  of  the  word  ;  inrernally, 
maay  of  them  by  the  effeftual  operation  of  the  Spirit,  re- 
newing the  nature,  and  reforming  the  life  ;  thefe  are  the 
perfons  faluted,  Them  that  are  j'anfl'ified  by  God  the  Father, 
preferved'in  Chr\f[  Jefus,  and  called.  Obferve,-^.  The  fa- 
Iiitationitfelf,  Mercy,  peace,  ^nAhve  be  multiplied  unto  you.- 
Mercyfrom  God,  tlie  Fatherof  mercies  ;  peace  from  Jefus 
Chrift,  who  is  our  peace  ;  and  love  from  the  Holy  Gh;)(t, 
by  whom  it  is  filed  abroad  in  oor  hearts;  and  his  praying 
that  thefe  gracesmay  not  be  barely  given  and  granted,  but 
bemuiiipliedandincreafed,  intimates  to  usour  duty,  which 
is  not  barely  to  feek  grace  at  the  hands  of  God,-  but  the 
multiplication  and  augmen'ation  of  it ;  to  labonrafter  grace 
in  growth,  as  well  as  grace  in  truth  :  Mercy,  peace,  and 
love  he  multiplied. ■  thankful  we  may  and  ought  tobe  for  the 
leaCt  meafures  of  grace  received,  but  not  fatisfied  with  the 
greatert  meafures,  fliort  of  our  heavenly  perfeftion  ;  he  was 
never  truly  good  that  does  not  delire  daily  to  grow  better. 

3  Beloved,  when  I  gave  all  diligence  to  write  unto 
you  of  the  common  falvation,  it  was  needful  for  me 
to  write  unto  you,  and  exhort  you  that  ye  fliould  ear- 
nedly  contend  for  the  faith  which  was  once  deli- 
vered unto  the  faints. 

Obfirvehere,  1.  A  courteous  and  loving  compellation, 
Behved  ;  people  fliould  ftudy  to  render  themfelves  fit  ob- 
jects of  their  paftor's  love.  2.  How  his  love  towards  them 
put  him  upon  writing  tothein  withalldiligence  :  Lovemufl 
be  the  Ipring  and  fountain  of  all  our  minifterial  perform- 
.".nces  ;  all  fervices  without  love,  are  as  facrifices  without 
fire,  c'hiitl  firfleuquired  after  Peter's  love,  beforehe  urged 
him  to  labour  ;  God  will  reward  no  fervices  to  our  people, 
but  what  have  been  done  in  love.  3.  The  excellency  and 
weightinefs  of  the  fubjeft  about  which  he  was  to  write,  it 
was  concerning'  the  common ftilvat'ion  ;  fo  called,  not  as  it  it 
were  afalvation  common  toall  perfons,  good  andbad:  but 
becaufe  common  toall  believers  who  have  a  joint  title  to  it, 
and  a  common  interefl  in  it :  The  falvation  which  the  gof- 
pel  reveals,  is  a  common  falvatien  ;  it  is  in  common  in  re- 
<r,ii-d  of  the  purchafer  of  it,  Chrift  our  common  Saviour  ; 
m  regard  to  the  price  paid  for  it,  the  precious  blood  of 
Chrifl ;  in  regard  10  the  way  and  means  by  which  it  is  ob- 
tained amdlecured,  and  that  is  faith.-  and  in  regard  of  the 
carneft  of  it,  and  longings  after  it,  the  Holy  Spirit  of  God 
is  common  to  ail  believers,  and  gives  them  a  pledge  and 
enrneftof,  and  lets  them  abreathingafter,  andlonging  for 
this  falvation.  4  The  exhortation  itfelf,  Eameftly  to  con. 
tenilpjr  thefuithor.cp.  delivered  to  the  faints  ;  that  is,  for  the 
fineeredodrine  of  the  gofpel  delivered  by  Chrift:  once  de- 
livered; that  is,  once  for  all,  fo  as  never  to  be  changed  or 
aiter&d  more  :  no  new  rule  of  faith  is  ever  more  to  be  ex- 
pected ;  and  therefore  the  articles  of  faith  added  to  the 
.npoftles  creed  oy  the  council  of  Trent,  can  be  no  articles  of 
chridian  faith,  becaufe  never  delivered  by  Chrifl,  or  his 
apoUles,  andnevcrknowntoj-nnnychrilliansUmg  after  their 
dtceal'e.    Lsarn,  That  it    is  the  duty  of  chriitiaiis  at    all 


times,  biitefpecially  in  times  of  error  and  feduQion,  to  con- 
tend earneftly  for  that  pure  and  uncormpted  faith  which  is 
contained  in  the  gofpel. 

4  For  there  are  certain  men  crept  in  unawares, 
who  were  before  of  old  ordained  to  this  condemna- 
tion, ungodly  men,  turning  the  grace  of  our  God 
into  lafcivioul'nefs,  and  denying  the  only  Lord  God, 
and  our  Lord  Jefus  Chrifl. 

Here  we  have  a  reafon  of  the  foregoing  exhortation 
afligned,  why  we  fliould  contend  foearneftly  for  the  chrif- 
tiau  faith  once  delivered  by  Chrifl:  to  his  apofHes,  becaufe 
there  were  crept,  by  little  and  little,  fuch  fediicersinto  the 
church  as  would  endeavour  to  adulterate  and  corrupt  it. 
Niie  here.  That  corrujitersand  corruptions  creep  fecretly 
and  gradually  into  the  church  ;  and  heretics  do  not  broach 
all  their  errors  and  falfe  dcftrines  at  once  :  Vain  then  and 
frivolous  is  the  queflion  which  the  church  of  Rome  afks  us. 
When  did  their  innovations  and  fali'e  dodtrines  come  firft 
into  the  church  ?  They  crept  in,  and  that  unawares ;  it  is 
enough  for  us  that  we  find  them  there,  though  we  affigu 
not  the  time  when,  nor  the  manner  how  they  did  come  in. 
Ohferve  next.  The  character  and  defcription  which  ourapof- 
tle  gives  of  thefe  feducers  crept  in  amongfl  them.  i.  He 
tells  us  they  were  men  fore-ordained  to  condemnation  ; 
mark,  not  fore-ordained  to  fedudion  to  fin,  but  to  con- 
demnation for  fin  ;  the  word  rendered  fore-ordained,  fignifies 
before  written, or  before  prophefied  of,  by  Enoch  and  others, 
that  they  would  by  their  great  fins  and  impieties,  fall  into 
that  condemnation  which  God  hath  ord.iined  as  a  juft  re- 
ward to  their  tranfgreflions ;  God  neverordaineth  nor  de- 
creeth  any  man's  fin,  but  he  decreeth  and  foretelleih  their 
condemnation  for  fin.  2.  He  ftyles  them  -juicked,  ungodly 
men,  turning  the  grace  of  Cod  into  lafcivioufnefs  ;  pointing  at 
the  Nicolaitans,  Gnoflics,  and  other  impure  heretics,  that: 
fprang  from  Simon  Magus,  who  made  the  doctrine  of  the 
free  grace  of  God,  difcovered  in  the  gofpel,  a  cloke  for 
their  loofenefs  and  lafcivioufnefs.  Errors  in  dofftrine  are 
ufually  accompanied  with  corruption  in  manners,  as  being 
mofl  fuitable  to  man's  corrupt  vile  nature,  and  will  be  fure 
never  to  want  followers.  3.  He  charges  them  with  deny- 
ing, the  only  Lord  God,  and  our  Lord  Jefus  Chrift  :  That 
is,  Jefus  Chrifl  our  only  mafter,  God,  and  Lord,  called  b)' 
St.  Peter,  the  Lord  that  bought  them  -,  lefTening  the  dignity 
of  his  perfon,  and  invalidating  what  they  coijld,  the  merit 
of  his  death  and  fufferings.  Learn  htr\ce,  1.  That  Jelus 
Chrifl,  the  mafter  of  the  woild,  the  Lord  of  his  church,  is 
truly  God  ;  he  is  called  the  great  God,  and  the  mighty 
God,  to  fliew  that  he  is  not  a  God  inferior  to,  but  equal  10 
the  Father  ;  and  that  by  nature,  not  by  ofHce.  2.  1  hat  ic 
is  an  horrid  impiety,  to  deny  our  Lord  Jefus  Chrift,  to  de- 
ny him  in  either  of  his  natures,  or  in  any  of  his  ofHces ;  to 
deny  him  either  in  opinion,  or  in  practice,  is  a  flu  that  car- 
ries a  prodigious  appearance  with  it. 

5  I  will  therefore  put  you  in  remembrance, 
though  ye  once  knew  this,  how  that  the  Lord  Stav- 
ing faved  the  people  out  of  ihe  land  of  Egypt,  after- 
wards dcftroycdthem  that  believed  not. 

6  Z  lu 


;oc,8 


St.    JUL)  E. 


In  this,  and  the  following  vcrfcs,  our  apcftic,  to  deter 
them  from  following  the  pernicious  ways  of  thefe  feducers, 
fets  before  them  the  feveral  examples  of  God's  jiidf;tnents 
inflicted  in  former  times  upon  perfons  guilty  of  fuch  crimes, 
as  thefe  fedaccrs  were  fiij^matizedfor,  and  guilty  of  ;  he  be- 
gins  wiih  the  Ifraelitesin  tiie  wildernefs,  as  they  periflied 
throii;;h  unbelief,  after  they  were  brought  out  of  Egypt,  fo 
/hali  revolters  peri ili,  not withftandingtlieirbaptifm,  and  fair 
beginnings.  Z.fflr>i  hence,  i.  That  God's  judgments  in- 
flicted on  Tome,  are,  and  ought  to  be  warnings  unto  all. 
Z.  That  God's  ancient  juJgnients  were  ordained  to  be  our 
w.irnings  and  examples  ;  liis  holinefs  is  the  fame  as  ever, 
his  juftice  the  fame,  his  hatred  of  lint  he  fame,  and  his  power 
to  revenge  it  the  fame  as  ever  ;  his  judgments  now  may  be 
more  Ip  ritual  but  they  are  not  lefs  terrible.  3.  That  un- 
belief will  as  certainly  bring  deftruclionupon  chriftians  now, 
as  it  did  upon  the  Ifraelites  of  old.  Did  God  deftroy  them 
that  believed  not  his  power  then?  No  lefs  will  he  deftroy 
them  that  believe  not  his  promife  now. 

6  And  the  angels  which  kept  not  their  firfleftate, 
but  left  their  own  habitation,  he  hath  refervedinever- 
laftiHg  chains  under  darknels,  unto  the  judgment  of 
the  great  day. 

The  next  example  fet  before  them,  is  that  of  the  apoftate 
angels,  who  for  their  rebellion  againft  God  were  thrown 
down  from  heaven,  and  are  referved  asfomany  prifoners  in 
chains  of  darknefs,  to  the  judgment  of  the  great  day,  when 
their  condition  will  be  more  miferable  than  now  it  is.  Now, 
if  God  did  not  fpare  apoftatizing  angels,  furely  he  will  not 
fpare  apoftatizingfeducers.  Note,  i.  The  fin  of  the  angels  ; 
they  left  their  firft  ftate,  namely,  their  ftateof  holinefs.  2. 
Their  punifliment  ;  they  lefttheir  own  habitation,  they  de- 
parted from  that  place  of  happinefs  and  glory  which  before 
they  enjoyed  ;  when  they  changed  theirnature,  they  changed 
their  place  ;  the  prefence  of  an  holy  God  is  no  place  for  un- 
holy perfons.  3.  That  the  angels  are  kept  in  chains,  and 
thofe  chains  are  everiafting  ;  the  chain  of  God's  eternal  de- 
cree holds  them  ;  the  chain  of  their  own  guilt  holds  them  ; 
the  chain  of  utter  defpair  eternally  holds  them.  4.  That 
the  day  of  judgment  will  be  a  great  day  ;  and  at  that  day, 
the  punifliment  of  fallen  angels  willbe  fargreater  than  now 
it  is  r  When  heaven's  joys  are  full,  then  hell's  torments 
will  be  full,  but  not  before. 

7  Even  as  Sodom  and  Gomorrah,  and  the  cities 
about  them,  in  like  manner  giving  themlelvesover  to 
fornication,  and  going  after  flrangcflelh,  are  fet  forth 
for  an  example, lufFering  the  vengeanceofeternalfire. 

Anothir  exampleof  God'sfeverityagainftfiii  and  finners, 
is  Sodom  and  Gomorrah,  Adma  and  Zeboim,  who  giving 
themfelves  up  to  the  lufts  of  uncleannefs,  were  in  an  extra- 
ordinary manner  deftroy ed  by  fire  from  heaven,  which  was 
a  forerunner  of  that  eternal  fire  of  hell,  which  they  are  to 
fufTerto  all  eternity,  andfo  may  and^ught  to  be  a  terrifying 
example  and  timely  warning  to  all  perfons,  that  they  fall  not 
into  the  like  fins.  Learn,  i.  I  hat  the  fin  of  uncleannefs 
doth  ex(  eedingly  difplealcan  I  provoke  Cod  to  puinfli  above 
pther  fins^  becaufe  it  defiles  both  foul  and  body  ;  it  maket 


a  ftyc  of  a  temple  ;  and  becaufe  it  is  a  fin  ufually  accompa- 
nied with  final  inipenitcncy  ;  nime that  go  unto  herreturn, 
that  is,  very  few  :  Whoredom  is  a  deep  ditch,  the  abhorred 
of  God  do  fall  into  it.  a.  Thai  ihe  fin  of  uncleannefs  is 
remarkably  followed  with  vengeance,  even  with  eternal 
vengeance  :  God  returns  flames  for  flames,  and  revenges 
the  fire  of  kift  with  the  fire  of  hell. 

8  Likcivife  aifo  all  thefe  filthy  dreamers,  defile  the 
flcfli,  defpifc  dominion,  and  fpeak  evil  of  di^iiiies. 

As  if  our  apoftle  had  faid,  "  Notwithftunding  thet'e  fore- 
mentioned  examples  ofGod'i  vengeance  upon  the  unclean 
Sodoniiies,and others,  yet  thefe  heretical  feducers,  whom  he 
calls  dreamers,  becaufe  they  vented  ihetr  own  dreams  and 
phantalits  inftead  of  God's  truth,  did  defile  themfelves  with 
their  filthy  pra>nices,  teaching  that  by  theirchriftianliberty 
they  were  freed  from  all  civil  fuhjedion,  fpeaking  evil  of 
thofe  who  were  fet  in  authority  over  them.''  ObCerve,  i. 
That  the  doctrines  which  feducers  bring,  are  not  the  truths 
ofChrift,  but  their  own  dreams.  Dreams  they  are  in  point 
of  opinion,  and  dreams  they  will  be  found  in  pointofcxpec- 
tation  ;  they  promife  much,  but  performnothing,  2.  That 
dreams  of  error,  or  heretical  principles,  do  difpole  tow.irds 
fihhy  and  unclean  prai^ices.  Avoid  error  in  judgment,  if 
you  would  efcape  Hithinefs  in  converfatioii.  3.  That  luft 
loves  not  reftraint,  libertines  defpife  dominion,  fenfuality 
makes  men  unruly  ;  fuch  are  fonsof  Behal,  they  caft  off  the 
yoke.  4.  T'hai  fiich  as  defpife  government,  fpeak  evil  of 
governors  ;  dignities  lie  open  to  the  laiii  of  the  tongue  ; 
neither  power  nor  innocence  can  proteclfrom  calumny  antl 
imputations,  from  flander  and  falfc  accufation. 

9  Yet  Michael  the  archangel,  when  contendinfr 
with  the  devil,  he  difputedabout  the  bodyof  Mofes, 
durft  not  bring  againR  him  a  railing  accufation,  but 
faid.  The  Lord  rebuke  thee. 

Our  apoftle  in  the  pretCcding  verfe  having  charged  fe- 
ducers with  contempiuous  fpeaking  againft  governors  and 
government  :  in  this  verfe  he  aggravates  the  imprudence 
and  impiety  of  it,  by  the  carriage  of  Michael  the  archangel 
towardsthedevil.  Theargument  istaken  from  the  greater 
to  the  lefs,  and  lies  thus  :  If  Michael,  an  archangel,  fo 
excellent  in  nature,  fo  high  in  office,  contending  with  Satan, 
an  impure  fpirit.  yet  ufed  great  modefty,  without  the  leafl 
indecency  of  exprtffion  towards  him,  who  and  what  are 
thefe  that  defpife  dominions,  and  dare  fpeak  e^'il  of  dignities  ? 
Oltferve,  That  it  is  our  duty  to  learn  this  angelical  lelTon, 
nami  ly,  not  togive  railing  or  reviling  language  to  the  worft 
adverfary  in  the  beft  caiife.  becaufe  it  proceeds  from  pride 
or  pafTion,  and  becaufe  fo  contrary  to  the  temper  and  defign 
of  chriftianity  ;  much  more  is  it  our  duty  to  watch  againft 
the  fins  of  the  tongue,  with  refpect  to  our  governors  and 
fuperiors. 

10  But  ihefe  fpeak  evil  of  thofe  things  which  they 
know  not  :  but  what  they  know  naturally  as  brute 
beafts,  in  thofe  things  they  corrupt  themfelves. 

A  double  crime  ishere  charged  upon  thefe  feducers  by  our 
apolUe,  namely,  pride,  in  fpeaking  evil  of  things  ttiey  know 
not  J  and  wickednels,inabufing  the  knowledge  they  had.  1. 

Their 


Sr.    J  U  D  E. 


^<^99 


Their  fiii  was  great,  infpeaking  evil  of  what  they  did  not 

know,  (they  reviled  digniiies  and  magillrates,  theufefulnefs 

of  whom  they  knew  notj  and  poifibly  condemned  the  myf- 

teriejof  the  chrirtianfaiih  whicii  they  underfiood  not,   not- 

witiiftanding  they  called  themfelvesGnoftics,  and  pretended 

to  hfgher  degrees,   and  larger  meai'iires  of  knowledge  than 

oiherinen.   Learn,   That  truth  is  ufually  llandered  by  igno- 

rtnt  and  conceited  men  ;   becaufe  nisn  donot  underftand  the 

things  «f  God,   therefore  they  do  condemn  them.   2.  Their 

wickednefs  was  great  in  abufing  the  knowledge  that  they 

had,  and  in  acting  contrary  to  it.  What  they  knew  naturally, 

or  by  the  lawof  nature,  tobelinful,  in  tliofe  things,  asbriite 

bealb,  did  they  ci)rruj)t  anddefile  themfelves.  Note,  i.  That 

were  tin  reigncth,    it  turneih  man  into  a  brtite  be.T(t.   Pfal. 

xlix.  12.  Hence  they  are  compared  to  dogs  for  filthinefs,  to 

fwine  for  uncleannefi;   to  wolves  for  cruelty;   ofthetwoit 

is  worfe  to  be  like  a  beaft,  than  to  be  a  bead  ;  the  beaft  is 

what  God  has  made  it  ;   but  he  that  is  like  a  beall,  is  what 

fill  and  the  devil  has  made  him.     2.   That  it  is  a  (Ign  of  a 

man  turned  to  a  beaft,   to  follow  the  lulis  and  pallions  of 

corrupt  nature.   Jt  is  jull  with  God  to  leave  them  to  be  led 

by  fenfe,  who  will  not    he  guided  by  grace,  and  to  lufFsr 

them  to  fall  into  the  ditch  of  beaftly  fenluality,   who  forget 

that  they  are  men. 

1 1  Wo  unto  them  :  for  they  have  gone  in  the  way 
of  Cain,  and  ran  greedily  after  the  error  of  Balaam 
tor  reward,  and  pcriftied  in  the  gainfaying  of  Core. 

Our  apoflle  goes  on  in  charging  thefe  feducers  with  fe- 
vcral  crimes ;  particularly  with  the  malice  and  envy  of  Cain, 
with  the  fordid  covetoufnefs  of  Balaam,  with  the  feditton  and 
gainf  lying  of  Core;  they  hate  their  brethren,  andfo'are 
murderers,  like  Cain  ;  they  have  adulterated  the  truth  for 
b.ifegain,  and  lb  have  followed  the  example  of  Balaam  wZ'O 
I'lVed  the  wager  of  :tnrigljtcc!ifnefs  ;  and  as  Corah,  Dathan, 
andAbiram,  rofe  npagainflMofes  and  Aaron,  foh^vethey 
feditioufly  oppofed  both  magillracy  and  miniftry.  Learn,  i. 
That  thepractice  of  wicked  men  now,  and  from  the  begin- 
ning is  ftill  the  fame.  2.  That  Satan  entices  his  flaves 
to  divers  lins,  to  the  malice  of  Cain,  to  the  covetoufnefs  of 
Balaam,  to  the  fedition  of  Core.  3.  That  fuch  as  fin  now 
may  read  their  deltruction  in  the  deftruiftion  of  ihofe  that 
riniied  before  them. 

1 2  Thefe  ai;e  fpots  in  your  feafts  of  charity,  when 
they  feaft  with  you,  feeding  themfelves  without  fear: 
clouds  they  are  without  water,  carried  about  of  winds; 
trees  whofe  fruit  withereth,  without  fruit,  twice  dead, 
plucked  up  by  the  roots  ;  13  Raging  waves  of  the 
fea,  foamingout  theirown  Ihame:  wandering  ftars,  to 
whom  is  referved  the  blacknefs  of  darknefs  for  ever. 

Our  apoflle  having  fet  forth  thefe  feducers  in  the  foregoing 
verfes,  by  fundry  examples,  he  now  conies  to  fet  them  forth 
by  feveral  llmilitudesand  refemblances.  i.  Hecallsthem 
fpots  in  their  love  feafts  frhe  infamy  of  their  lives  being  a 
bleiiiilh  and  Icandal  to  their  chriflian  afTcmbliefj  feeding 
without  fear  of  offending  either  God  or  man.  2.  Recalls 
them  clouds  without  water,  proniiling  rain,  but  yielding 
none ;  making  a  (hew  of  knowledge,  but  indeed  having  none. 


and  they  are  driven  (as  clouds  by  the  wind)  from  one  vanity 
to  another.  3.  Trees  they  are,  but  like  them  in  autumn, 
which  have  neither  leaves  nor  fruit;  nay,  trees  twice  dead, 
in  (in,  before  con  verfion,  and  in  refpeft  of  their  apoftacy, 
after  their  converfion,  and  fo  (hall  be  plucked  up  by  the 
roots.  4  They  are  like  raging  waves  of  the  fca,  turbulent 
and  tumultous,  foaming  out  at  their  mouths  the  filthinefs 
and  impurity  that  boileth  in  their  hearts.  5.  Wandering 
ftars,  or  teachers unftable ,  departing  from  t he  true  faith  once 
delivered  te  them  ;  but  for  thefe  illuminated  and  knowing 
teachers,  is  referved  the  blacknefs  of  darknefs  for  ever. 

14  And  Enoch  alfo,  the  feventh  from  Adam,  pro- 
phefied  of  thefe,  faying,  Behold,  the  Lord  cometh 
with  ten  thoufandof  his  faints,  15  To  execute  judg- 
ment upon  ail,  and  to  convince  all  that  are  ungodly 
among  them,  of  all  their  ungodly  deeds  which  they 
have  ungodly  committed,  and  of  all  their  \ia.rdfpeech- 
^y  which  ungodly  finners  have  fpoked  againft  him. 

The  Apoftle  having  defcribed  the  fin  of  the  feducers  in 
the  former  verfes,  declares  the  certainty  of  their  deftruction 
in  the  verfes  now  before  us ;  alTuring  us,  that  Enoch  of  old, 
by  the  Spirit  of  prophecy,  did  foretel  the  fins  of  fuch  per- 
fons,  and  their  condemnation  alfo  at  the  general  judgment, 
when  Chrift  (hall  come  glorioufly  attended  to  execute  judg- 
ment upon  the  ungodly  in  general,  and  on  fuch  as  fpeak 
contumelioufly  of  him  antl  his  in  particular.  Yitrcnote,  i. 
That  the  doftrine  of  the  day  of  judgment  is  very  antient, 
foretold  by  the  prophets  from  the  beginning.  Man  was 
made  an  accountable  creature,  capable  of  rendering  an  ac- 
count of  his  aftions  ;  and  the  fentence  of  death  denoun- 
ced in  paradife  againil  him  for  his  fin,  did  neceffarily  imply 
it;  the  drowning  of  the  world,  and  burning  of  Sodom, 
were  both  types  and  forerunners  of  it  ;  though  there  are 
Atheifts  upon  earth  that  do  not  believe  a  future  judgment 
to  come,  there  are  none  in  hell  ;  feeling  and  experience  ■* 
niuft  teach  fome  men  that  which  the  Spirit,  fcripture,  rea- 
fon,  and  confcience,  could  ncverlearn  them.  2.  How  Enoch 
hereprefixeth  a  noteof  incitement  to  his  prophecy,  Behold, 
the  Lord  cometh  to  judgment  ;  implying,  that  great  is  our 
natural  backwardnefs  to  believe  and  mind  the  coming  of 
Chrift  to  judgment  ;  and  intimating,  that  we  fliould  al- 
ways realize  the  day  of  the  Lord  to  ourfelves,  and  repre- 
fent  it  to  our  thoughts  as  certain,  and  near  at  hand.  3. 
How  royally  attended  Chrift  will  come  to  judgment  ;  Be- 
hold, he  cometh  tuith  ten  thoufands  of  his  faints.  Chrift  will 
be  attended  only  with  holy  ones  at  the  laft  day  ;  fuch  as 
meet  him  now  in  purity,  ihall  meet  him  then  in  peace. 
How  cheerfully  then  may  faints  think  of  the  laftjudgment, 
and  obferve  the  number  of  his  attendants  ?  Not  a  few 
faints,  but  ten  tlioufand  of  them,  Rev.  v.  11.  They  are 
called  a  number  which  no  man  can  number.  This  is  a 
comfort  againft  the  paucity  and  linall  number  of  thofe  that 
are  now  upright  with  God  ;  in  heaven  we  (hall  have  com- 
panv  enough  ;  God's  family,  when  it  comes  top,etlier,  will 
be  very  numerous,  or  rather  innumerable,  Heb.  xii.  2:;. 
Obferve  4.  The  work  of  Chrift  at  the  day  of  jiKlgmeiu, 
namely,  to  convince  and  judge.  Confciencefliall  then  have 
an  exact  view  of  all  chat   finners   did  and  faid :    Sin  will 

6  Z  2  find 


IIOO 


St.    J  U  D  E. 


find  ihemout,  and  teflify  againft  them  at  Chrift's  tribunal ; 
and  when  confcience  has  convinced,  Chrilt  will  condemn, 
and  whom  he  has  condemned,  he  will  execute.  5.  The 
prrfons  whom  Cliri(l  will  comincc  and  judpe,  the  ungodly. 
The  procefs  of  the  I. ill  day  lies  chitfly,  thojgh  not  only, 
agiinll  the  ungodly  ;  ihele  (lull  not  Ihind  in  the  jiidi;menr, 
hecaufe  nngodlinefs  doih  chiefly  provoke  ;  not  but  thnt  un- 
righieoiifnefs  will  (hen  be  condemned  alio,  Roui.  i.  18.  and 
liiiners  lent  to  hcil  t"or  negleding  the  duties  of  the  I'econd 
table,  no  lei's  than  the  firlt-  6.  That  not  only  the  deeds  of 
nnjrodiy  men,  but  their  wonlsjefpcci.illy  i\\t\r  hardfpeeches 
againrt  God  and  his  children,  Hull  be  brought  into  judg- 
ment. A  wicked  tongue  is  a  rugged  tongue  ;  it  I'ptaks 
words  fliarper  than  (words  ;  pray  we  for  wifdom  to  make 
as  good  an  ule  of  the  reproaching  tongue  of  an  enemy,  as 
of  the  reproving  tongue  of  a  friend  ;  thit  the  IVord  of  the 
tongueniay  let  out  the  corruption  th.it  is  in  ourhearts,  and 
do  us  good  againlt  the  will,  and  contrary  to  the  intention, 
of  our  enemy. 

16  Thefc  are  murmurers,  complainers,  walking 
after  thcirown  lulls  :  and  their  mouths  Ipeaketh  great 
IvvcUing  words,  having  men's  perfons  in  admiration 
becaufe  of  advantage. 

Our  aportle  having  aflerted  in  the  former  verfe,  that 
Chrift  will  at  the  great  day  convince  and  judge  all  the  un- 
godly ;  in  this  verfe  he  declares  that  thefe  feducers  were  of 
the  number  of  the  ungodly,  whom  Chrift  will  certainly 
judge,  becaufe  they  were  murmurers,  complainers,  difcon- 
tented  with,  and  always  complaining  of  their  lot,  and  pre- 
fent  condition  ;  becaufe  they  had  not  as  much  as  they  de-' 
fired,  they  murmured  againft  God,  as  if  they  had  nothing; 
•■jjalking  after  their  mun  litj?s,  contrary  to  the  reftraint  of 
nature,  anti  the  laws  of  God  ;  their  mouths  fpeaking great 
f-jjslling  words.  It  has  been  the  conftantcourl'e  of  heretics 
tofpeakhigh,  and  talk  big,  like  mountebanks,  hoping  tliere- 
by  to  fet  off,  and  put  off  the  better  their  counterfeited  and 
falfe  ware  ;  but  he  is  no  wife  man,  whom  great  fwelling 
words  will  feduce  from  the  ways  of  wifdom.  Not  the 
words  of  the  fpeaker,  but  the  weight  of  what  is  fpoken,  is 
10  be  nimded  ;  yet  though  they  talk  thefe  fwelling  words 
to  their  inieriors,  stthe  fame  time  they  could  flatteringly 
admire  the  perfons  and  aiTlions  of  others,  from  whom  they 
expefted  any  benefit  or  advantage.  Now  from  the  whole 
of  this  large  charafter,  which  St.  Jude  here  gives  of  thefe 
heretical  leducers  and  falfe  teachers,  we  learn,  That  niil'e- 
rable  and  molt  deplorable  is  the  condition  of  the  mifled 
followers  of  feduciiig teachers;  thefeducer  follows  his  lull, 
and  the  follower  is  led  by  the  feducer.  Here  the  blind  leads 
the  blind  ;  God  pity  them  both  !  When  teachers  offer 
xhemfelves  to  us,  we  fhould  confider  who  leads  them,  who 
are  fo  officious  to  lead  us,  and  follow  them  only  as  they 
follow  Chrift  ;  no  w:fe  man  will  fet  his  watch  by  the  clock, 
but  by  the  fim. 

17  But  beloved,  remember  ye  the  words  which 
were  fpoken  before  of  the  apoftles  of  our  Lord  Jefus 
Chrift  ;  18  How  that  they  told  you  there  fhould  be 
mocken  in  the  iaft  time,  who  fliouid  walk  after  their 


own  ungodly  lulls.      igThefebe  they  who  feparate 
themfelves,  fcnfual,   having  not  the  Spirit. 

Having  largely  defcribed  thofe  feducers,  our  apoftic  now 
comes  to  exhort  thofe  to  whom  he  wrote,  to  beware  ot 
ihiii),  affuring  them,  that  the  apcftles  of  Chrift,  St.  Paul, 
and  pjrticiiljrly  Si.  Peter,  had  exprelily  foretold  of  fl^ofe 
witkcd  Iciifl'ers  which  would  arife  in  the  church  in  the  l.ill 
times  ;  v.hich  mockers  and  fcoffcrs  he  fliows  were  fuch  as 
without  aiiyjuftcaufefeparated  themfelves  from  the  Hiurch's 
communion,  pretending  greatlyto  I'ancVity,  butaddiifted  to 
feiifuality,  and  deftiiute  of  the  Holy  Spirit.  Sate  here,  i. 
That  tiie  Scriptine  fpcaks  much  of  the  fin  and  linnersthac 
Ihould  be  found  in  the  latter  times  ;  we  ought  not  there- 
fore to  be  troubled  at  what  is  foretold,'  nor  be  unarmed 
v.hen  we  are  fo  often  forewarned.  It  is  a  lliaine  for  them, 
who  have  oft  heard  and  knovMi  the  doctrines  of  the  apof- 
tles, to  be  l'iiri)rized  by  feducers.  St.  Jude  exprcts  that  thefe 
chriftians  who  know  what  the  apoftle^had  delivered,  fhould 
vigouroufly  oppofe  all  feducers  and  Icduction.  2.  That  a 
canfelefb  fcp.naiion  from  a  church,  of  which  we  are  mem- 
bers, is  culpable  and  iinful ;  a  ft-paration  from  corruptions, 
and  a  iVparation  froin  them  that  are  corrupt,  are  twodif- 
tinfl  things  ;  the  former  is  always  a  duty,  ihelatternot  fo. 
3.  That  thofe  that  feparatc  from  the  sU'embliestif  the  faith- 
ful, are  ufually  y^w/jfrt/,  and  hove  not  the  Spirit  ;  they  have 
not  the  Spirit  either  to  guide  them,  or  to  quicken  then),  or 
to  comfort  them. 

20  f  But  ye,  beloved,  building  up  yourfelves  on 
your  moll  holy  faith,  praying  in  the  Holy  Ghoft, 
2  1  Keep  yourfelves  in  the  love  of  God,  looking  for 
the  mercy  of  our  Lord  Jefus  Chrift  unto  eternal  life. 

Our  apoftle  having,  in  the  fojiner  part  of  the  chapter, 
warned  the  chriftians  of  the  danger  ot  feducers,  he  cloles 
his  epiftle  with  direclions  and  advice  how  thry  may  be  pre- 
ferved  from  feduftion,  and  what  means  they  Ihould  ufefor 
their  perfeverance  and  eftablilhnK  nt  in  the  doctrine  of 
Chrift.  Firlt,  he  direfts  them  to  huild  up  themfelves  in  their 
niojl  holy  faith  ;  that  is,  in  the  doftnne  offjith  contained  in 
the  gofpel.  Where  nde,  i.  J  hat  the  faith  of  chriftians  is 
a  molt  holy  f>aith  ;  holy  in  its  principles,  hcly  in  its  pat- 
tern, holy  in  its  encouragements  and  rewards,  -i  1  hat 
it  is  the  duty,  and  ought  to  be  the  endeavours  of  every 
chriftian  to  build  up  himfelf,  andotheis  alfo  nuhe  f<iiih 
of  the  gofpel  ;  the  belt  way  for  chriftians  hot  to  be  lolers 
of  what  they  have,  is  to  be  hdiourers  fio"  what  they  want  ; 
progrcfs  in  chriftianity  is  the  beft  means  topreferveus  from 
apoftacy.  Secondly,  He  exhorts  to  prayer,  praying  in  the 
Holy  Ghoft  ;  that  is,  with  holy  reverence,  with  humble 
confidence,  "vith  fervent  importunity,  with  thole  holy  afiec- 
lions  and  delires  which  the  Spirit  of  God  exciteih  in  us  : 
The  concurrence  of  the  Holy  Spirit  is  nectil'ary  both  to 
affiftance  and  acceptance  in  prayer  ;  it  enables  us  topray  in 
faith  and  love,  with  fincferity  and  importunity  ;  without  the 
Spirit  there  is  no  acceptable  praying,  and  without  prayer 
vain  is  the  pretence  to  the  Spirit.  Breathing  is  the  firft 
evidence  oflife.  St.  Paul  svasno  fooner  converted,  but  be- 
hold  he  prayed.  Thirdly,  He  directs  that  they  ketp  them- 
felves intheloveofGod;  no  fuch  way  to  keep  ourielves  from 

error. 


St.    J  U  D  E. 


1101 


error,  as  to  preferve  oxirfehes  in  that  love  which  God  bears 
to  us,  and  in  that  love  we  bear  to  him  ;  take  we  care  that 
there  be  no  intermifliSn  of  the  afts  of  love,  and  no  remif- 
fion  of  the  degrees  of  love,  but  that  we  be  rooted  and 
grounded  in  love,  and  then  we  are  proof  againft  feducers 
and  falfe  teachers.  Fourthly,  He  direds  them  to  look  up 
to  heaven,  if  they  would  be  ikady  and  Itcdfall  in  the  faith, 
here  on  earth.  Lo-.k'tnj;  for  the  nierc^  of  our  Lord  Jeftis 
ChrlJ}  unlo  eternal  life.  Here  ohferve.,  That  heaven,  or  eter- 
nal life,  is  the  mercy  of  our  Lord  Jcfiis  Chiill.  Mercy  it 
is  called,  becaufe  bellowed  on  the  niiferablc,  that  could 
never  merit  or  dcferve  it,  and  becaufe  it  is  the  tfFeiSl  and 
fruit  oi  free  and  fpocial  mercy,  and  becaufe  bcftowcd  on  the 
velills  of  mercv,  and  becaufe' it  is  the  perfcdion  and  con- 
fiimmation  of  all  mercy  ;  and  it  is  the  mercy  of  our  Lord 
Jefus  Chrtll,  becaufe  he  purchafcd  it,  he  prepared  it,  he  ex- 
hibits and  gives  it.  Obferve  farther,  That  chriftians  are  to 
look  for  eternal  life,  as  the  mercy  of  our  Lord  Jefus  Chrift  ; 
that  is,  to  believe  it,  to  meditate  upon  it,  to  have  ardent  dc- 
flres  after  it,  and  patiently  to  wait  for  it. 

2  2  And  of  fome  have  compairion,  making  a 
difference.  23  And  others  fave  with  fear  pulling 
than  out  of  the  fire  ;  hating  even  the  garment  fpot- 
tccl  by  the  flefli. 

In  thcfe  words  our  apoftlc  directs  them  how  to  carry  and 
behave  themfclvcs  towards  thofe  who  were  feduced,  in  or- 
der to  their  recovery,  namely,  after  a  different  manner,  i. 
He  advifes  to  chriftian  lenity  and  gcntlenefs,  to  compailion 
and  tendernefs  towards  fome  ;  Of  feme  have  compajfion. 
Learn  thence.  That  though  reproofs  are  to  be  given  to 
backflidcrs,  yet  mud  they  be  given  in  compaflion,  and  with 
holy  grief.  Our  words  muft  have  bowels  in  them,  and 
proceed  not  from  paffion,  but  from  pity.  2.  For  thofe 
that  are  more  entangled,  corrupted,  and  hardened  in  their 
errors,  he  advifes  that  they  endeavour  to  fave  them  xvlth 
fear\  that  is,  terrifv  tiieni  with  the  fear  of  God's  judg- 
ments and  VvTath,  and  by  Iharp  adinonitions  recover  them 
out  of  their  errors,  as  Lot  was  fnatched  out  of  the  fire  of 
Sodom.  There  is  a  time  when  feverity  is  not  only  ufeful, 
but  abfohitely  neceffary,  yet  neceihty  muft  be  the  mother 
of  feverity.  Lenity  muft  be  firft  ufed  ;  if  that  fails,  feve- 
rity muft  fuccecti.  Hating  even  the  garment  fpotted  hy  tke  fiejh. 
By  this  the  apoftle  means  every  thing  that  doth  defile, 
though  in  the  leaft  decree  ;  he  forbids  all  affinity  or  near- 
nsfs  to  the  errors  and  vices  of  thcfc  (inners,  implying.  That 
fome  finners  are  fo  filthy  and  unclean,  that  there  is  no  keep- 
ing company  with  them  without  defilement  ;  and  intimat- 
ing. That  chriftians,,  in  their  convcrfuig  with  erroneous  or 
vicious  perfons,  whom  they  labour  to  recover,  ihoiild  take 
great  care  that  they  be  not  corrupted  nor  debauched  by 
thein,  they  being  only  to  deal  with  them  as  phyficians,  not 
as  companion?. 

24  Now  unto  him  that  is  able  to  keep  you  from 
falling,  and  to  prefentj)wz<  faultlefs  before  the  prefence 
of  his  glory  with  exceeding  joy. 


Ohferve  here,  i.  How  our  apoftle  flints  up  his  exhorta- 
tion with  prayer  ;  having  exhorted  them  to  duty,  he  com- 
mends them,  to  the  divine  grace,  intimating,  that  the  fruit 
of  all  muft  be  expedled  from  God,  without  wiiofc  blcfting 
all  exhortations  and  endeavours  will  nothing  avail.  2. 
The  perfon  who  is  the  objedl  of  prayer  and  praife,  Chrift, 
defcribcd  by  his  power.  l.  He  is  able  to  keep  us  fr^.m  falling  ; 
that  is,  from  apoftacy  ;  He  fpeaks  not  of  his  abfolute  power, 
fo  Clirift  is  able  fo  keep  us  from  all  fin,  but  of  fuch  a 
power  as  is  engrged  by  promife  and  office;  all  btlitvers 
are  Chrift's  charge,  and  he  will  preferve  them  from  final 
deftrudion.  2.  He  is  able  to  prefcnt  us  faultlefs  \  it  is 
Chrift's  oftice  to  preferve  his  church  until  he  preftnts  it 
(potlcfs  to  the  Father,  before  the  prefence  cf  his  glory.,  that 
is,  at  his  glorious  appearance,  when  he  ftiall  come  to  judge 
the  world  ivith  exceeding  joy;  on  both  fides  no  doubt,  both 
on  Chrift's  part  and  ours.  O  fweet  interview  betwixt 
Chrift  and  believers  !  He  will  joy  to  fee  us,  as  we  will  re- 
joice to  fee  him..  Learn,  That  Chrift  will  one  day  make  a 
folcmn  prefentation  of  his  people  unto  God.  2.  That  when 
he  doth  prefentthem,  he  will  prefentthem  faultlefs.  3.  That 
the  day  in  which  he  does  prefent  them,  will  be  a  very  glori- 
ous day  in  itfelf,  and  a  very  jovfulday  to  all  his  people  ;  when 
the  impenitent  world  howl,  they  fliall  triumph. 

25  To  the  only  wife  God  our  Saviour,  be  glory 
and  majefly,  dominion  and  power,  both  now  and 
ever.     Amen. 

Our  apoftle  fhuts  up  his  epiftle  (as  is  ufual)  with  a  doxo- 
logy  ;  where  Obferve,  I.  The  perfon  to  whom  the  praife 
is  given,  to  God,  the  wife  God,  the  only  ^vife  God,  fo 
called  becaufe  he  is  originally  and  independently  wife  ;  be- 
caufe he  is  infinitely  and  tranfcendently  wife  ;  all  the  wifdoin 
of  the  wifeft  of  men  is  nothing  in  oppofition  to  his  wif- 
doin, nor  in  cornparifon  with  it.  2.  That  Jefus  Chrift  our 
Saviour  is  worthy  to  be  accounted  the  only  wife  God  ;  as 
he  is  Ciod,  he  is  called  the  uifdom  of  the  Father  ;  and  in  the 
book  of  the  Proverbs,  he  is  reprefented  under  that  title,  and 
fpoken  of  as  a  perfon,  chap.  \\n.  As  he  was  man,  all  the 
treafure;>  of  wifdom  and  knowledge  were  found  in  him  \  he 
received  the  habits  of  all  created  knowledge  and  wifdom, 
together  with  all  other  graces  without  meafure.  3.  As  the 
perfon  defcribed  to  whom  the  praife  is  given,  fo  the  de- 
fcription  of  the  praife  which  is  given  to  this  perfon.  Glory 
and  tnaje/)y,  dominion  and pazver  ;  by  which  underftand  the 
greatnefs  and  eminentexcellency  of  the  divine  nature,  which 
reftilts  from  his  perttcElions,  and  whereby  the  divine  nature 
is  infinitely  exalted  above  all  others  beings.  Learn  hence. 
That  we  ought  to  have  fuch  a  fenfe  of  God's  tranfcendent 
excellencies  and  perfeflions,  as  may  oblige  us  to  afcribe  all 
things  that  are  honourable  and  glorious  to  hiin,  therefore 
are  fo  many  words  here  ufed.  4.  The  duration,  noiv  and 
ever.  Learn  thence.  That  believers  have  fuch  large  and  vaft 
defires  for  the  exaltation  of  God's  glory,  that  they  would 
have  him  glorified  everlaftingly,  and  without  ceafing,  not 
only  in  the  prefent,  but  to  eternal  ages.  To  him  be  glory 
now  and  ever.    Amen. 

THE 


THE 


REVELATION 


O  I 


St.     JOHN     THE     DIVINE. 


The  title  o/thn  book  ts  the  Rev ehtlon,  fo  called,  becau/e  it  conlaim  in  general  a  difccwery  of  fucli  fecrets,  as  m 
mfdom  of  man  could  have  mawjt/ied  or  forfeen,  and  in  particular  reveals  fuch  divine  things  concerning  the  JIale 
of  the  church,  which  before  lay  hid  in  the  purpofo  and  counfel  of  God.  Conceniing  this  book,  oblcrve,  i.  The 
penman  thai  xurote  it,  St.  John,  the  Apflle  and  Evangelifl  (as  it  is  believed)  the  Difciple  whom  Jefus  loved  ; 
his  hand  held  the  pen,  ivhilft  the  Spirit  of  God  irJiBed  tlu:  m^Jlerious  matter  of  this  book.  Obferve  2.  The  time 
zuhen,  and  the  place  where  he  received  the  com7nandment  to  write  what  he  wrote ;  the  place  xuas  in  the  tjle  of 
Patmos,  into  which  It  is  faid  that  St.  Johnzvas  bamfhed  by  the  emperor  Domitian,  and  there  received  and  wrote 


in  a  book.  The  more  confcienlious  we  are  in  obfcmng  our  Lord's  day,  and  the  more  zealous  and  fervent  in  the 
religious  duties  of  it,  the  more  receptive  rve  are  of  divine  favours,  and  the  better  qualifed  for  receiving  difcffve- 
riesfrom  God:  The  fecret  of  the  Lord  is  with  them  that  fear  him;  that  is,  devoutly  worfhip  ard  perform 
their  duty  to  him.  Obferve,  3.  The  perfons  to  who^n  this  epflle  and  prophecy  is  written,  namj}',  to  all  the  fer- 
vants  of  God  in  general,  and  to  the  feven  churches  of  Afia  in  particular,  to  remain  a  perfeB  record  for  the  ufc 
of  the  church  to  all  fucceeding  ages,  theflate  of  the  umverfal  church-militant  being  hermn  laid  open.  Obferve 
laflly,  Tlu  authority  of  what  is  here  written,  it  is  the  revelation  of  Chrifi  Jefus,  chap.  xxii.  I  Jefus  have  fent 
my  angel  to  teftify  thefe  things  unto  the  churches;  that' is,  for  the  inflruBion  and  confolalion  of  the  church 
m  ullages  are  thefe  things  written,  ver.  7.  And  blelfed  is  he  that  keepeth  the  words  of  the  prophecy  of 
this  book  ;  frm  whence  we  may  infallibly  gather,  that  it  n  the  mind  and  will  of  God,  that  this  bockflwuldbe  read 
by  the  church  in  all  ages,  and  by  all  her  merders ;  for  how  can  they  keep  the  words  of  this  prophecy,  except  they 
hum  them  ?  How  can  they  know  tliem,  except  they  read  them,  and  fludy  them  ?  And  to  this,  that  befides  the 
prophetical  part  of  this  book,  there  is  fuch  a  fpint  of  hoiinefs  breathing  through  it ,  the  tnain  articles  of  the  chrif 
tian  faith  fo  clearly  and  plainly  held  forth  in  it,  aiul  many  religious  and  inoral  duties  fo  flriBly  injoimd  by  it,  that 
It  is  the  unqiuponahle  duly  of  the  miniflers  of  God  to  Jludy  this  book  with  that  mad  fly  andfobriety,  which  becomes 
tlumas  inqiurcrs,  and  likezuife  the  people's  duty  to  give  themfclves  to  the  reading  of  it  with  fervent  prayer,  anda  fimpli- 
city  of  mind  to  be  guided  and  direiled  by  it  as  becomes  learners. 


CHAP.     I. 

THE  revelation  of  Jefus  Chrift,  which  God 
gave  unto  hi-n,  to  flicw  unto  his  fervants  things 
which  mud  fliortly  come  to  pafs  ;  and  he  fent  and 
fignified  it  by  his  angel  unto  his  fervant  John  :  2 
Who  bare  record  of  the  word  of  God,  and  of  the  tef- 
timon)'  of  Jefus  Chrifi,  and  of  all  things  that  he  faw. 

That  is,    "  1  li!6    revelation  God  the  Father    t^ave    to 
Chri/l,  hii  Sonj  as  Mediator;  and  therewith  j  coimnillioi) 


to  impart  it  to  his  faithful  fervants,  efpecially  the  niinifters 
ot  ills  church,  and  particularly  to  St.  John,  who  b;ire  re- 
cord in  his  gofpel,  and  his  epiftles,  that  Jefus  Chrill  was 
the  eflential  and  eiernal  word  of  God,  and  allotjare  rcconl 
of  the  Teftimony  of  Chrifi  :  that  is,  of  his  doctrine  and  n)i- 
racles,  ot'his  death  and  futferings,  declaring  all  things  that 
/^f/iJ-iV,  namely,  in  iiisvifions,  and  as  they  were  rejjrefented 
to  him."  Here  mtf,  i.  The  favour  granted  to  .St.  John, 
he  had  a  vifion  or  revelation  of  future  thinj^s.  Revelations 
from  God  were  ff-iwetitnes  by  vil]on,  fonieiinies  liy  vnice, 
and  fo-aiciiiDes  by  ditaii.s  ;  iliis  revelation;  which  St.  John 

Hate 


Chap.  i. 


REVELATION. 


1103 


had,  was  of  a  mixed  nature,  partly  by  vifion,  and  partly  by 
voice.  2.  The  priniary  Author  of  this  revelation,  God  the 
Father,  the  firft  perfon  in  the  Triiiity,  he  revealed  it.  3. 
The  order  in  which  God  gave  forth  this  revelation  ;  firll, 
it  is  given  to  Chrift,  The  revelation  of  Jefas  Chrifl  which 
Cod  gave  utto  him  ;  next  unto  the  angel,  then  unto  bt.  John, 
to  reveal  it  to  the  church.  Chrift,  as  God,  knew  all  things 
from  eternity,  but  as  man  and  mediator  he  received  his  re- 
velation from  God  the  Father,  ami  imparted  it  by  the  an- 
gel to  his  fervanf  John  ;  we  fee  then  that  Chrift,  in  his 
Itaie  of  exaltation,  continues  toexecute  his  prophetic  oflice, 
by  revealing  to  his  fervants  the  mind  and  will  of  God.  4. 
The  fubjeft- matter  of  the  revelation.  Things  -ji-hich /Ijould 
fhcrtly  come  to  paj's  ;  mark,  not  things  which  were  already 
part  fthen  this  book  had  been  an  hiilory,  and  not  a  pro- 
phecy)  but  which  fhould  certainly  and  fuddenly  come  to 
pafs  :  that  is,  they  (hould  fiiortly  begin  to  be  accornplilhed, 
ami  to  take  effeft,  not  that  they  Ihould  all  be  immediately 
performed,  but  in  God's  time  ;  in  refpect  of  whofe  eter- 
nity, a  ihoufandyears  are  but  as  one  day.  Laftly,  Thefide- 
lity  and  great  integrity  of  St.  John,  in  making  known  to 
others  M  things  that  he  faw  ;  that  is,  he  had  by  his  writ- 
ings told  the  churches  what  Chrift  by  his  angel  told  him, 
even  all  that  he  heard  and  faw  in  this  vifion,  as  St.  Paul 
did  not  (Imn  to  declare  the  whole  counlel  of  God,  Acls  xx. 
(he  doth  not  fay  he  had  declared  the  whole  counfel  of  God, 
for  who  but  God  himlclf  could  declare  that  ?] 

3  Biefled  is  he  that  readeth,  and  they  that  hear 
the  words  of  this  prophecy,  and  keep  thofe  things 
which  are  written  therein  :  For  the  time  is  at  hand. 

Ohferve  here.  The  great  encouragement  which  the  Spi- 
rit of  God  gives  to  all  chriftians  to  read  and  regard,  to  con- 
sider and  meditate  upon  the  things  contained  in  this  divine 
book,  that  is,  the  necelTary  parts  of  chriftianity,  which  are 
liere  mixed  with  darker  palT-iges  ;  allmuft  read,  ftudy,  and 
practife  thefe  that  hope  for  biefTednels.  Hence  note,  I'hac 
although  the  book  of  the  Revelation  be  in  itfelf  a  very  ab- 
Itrufe  and  myfterious  part  of  holy  Icripture,  yet  chriftians 
ought  not  to  be  debarred,  much  lefs  debar  ihemfelves  from 
reading  of  it, and  confuiting  with  it;  bleffid  is  he  that  read- 
tth,  that  is,  attentively,  underftandingly,  and  afFrclionate- 
ly  ;  and  httffed  is  he  that  keepetb  the  things  that  are  -written, 
that  is,  in  his  mind  and  memory,  in  his  alf  ftion  and  prac 
tice,  fo  as  to  adhere  to  the  truth,  whatever  trials  and 
temptations  it  may  expofe  him  to. 

4  John  to  the  feven  churches  which  are  in  Afia  • 
Grace  be  unto  you,  and  peace,  from  him  whicli  is, 
and  which  was,  and  which  is  to  come  ;  and  from 
the  feven  fpirits  which  are  before  his  throne ;  5 
And  from  Jefus  Chrift,  zuho  is  the  faithful  witnefs, 
and  the  firft  begotten  of  the  dead,  and  the  prince 
of  the  kings  of  the  earth. — 

Obferve,  here.  i.  The  perfons  to  whom  St.  John  writes, 
and  the  particular  churches  which  he  does  fakire,  namely, 
the  feven  churches  in  Alia,  which  were  then  'he  mod  fa- 
mous and  fl9uriniing  churches  in  the  chrilhan  world,  but 
now  over-run  with  harb^rifm.  Sin  has  laid  the  foundation 
of  ruin  in  the  molt  flourilhing  churches  and  kingdoms.   2, 


The  apoftffllical  falutation  given  to  thefe  churches,  Grace  he 
untoynu,  and psace  ;  by  grace  underftand  the  freefavour  and 
rich  love  of  God,  in  pardoning,  fandifying,  and  faving; 
and  by  peace,  the  inward  fenfeof  that  love,  and  all  out«  ard 
mercies  and  temporal  bleflingswhatfoever.  3.  The  perfons 
in  whofe  name,  or  from  whona  this  falutation  is  lent  and 
given.  I.  From  God  the  F;ither,  who  is  defcribed  by  his 
eternity  and  imnuitability,  'o'ich  is,  which  was  and whirh 
is  to  come.  2.  From  the  J'cvcn  fpirits,  which  are  before  the 
throne  ;  that  is,  from  the  Holy  GhofCiWho  is  thusdefcribed 
in  regard  of  the  perfeftion  and  variety  of  his  gracious  ope- 
rations ;  the  Holy  Spirit  is  calledy^wfM,  becaufe  heisperfeft 
in  working  ;  and  he  is  faid  to  be  before  the  throne,  becaufe 
continually  prefcnt  with  God,  and  ready  to  perform  what 
is  needful  for  the  church  of  God.  3.  From  Jefus  Chrift, 
who  is  defcribed  according  to  the  threefold  office  of  a 
prophet,  priefl,  and  king  ,  his  being  called  the  true  and  faith- 
ful witnefs,  points  out  his  prophetical  office,  that  he  is  the 
great  Prophet  of  his  church,  who  reveals  the  will  of  the 
Father  fully  and  faithfully  to  the  fonsofmen  ;  his  being 
(iy\ed  the  firjl  begotten  nf  the  dead,  points  out  hi?  pritftly 
office,  and  intimates  that  he  died,  that  he  rofe  again  from 
the  dead,  and  that  he  firft  arofe,  or  was  the  firft  beg(<tten 
from  the  dead  ;  that  is,  the  firft  that  rofe  from  the  dead  by 
his  own  power,  to  a  ftate  of  immortality,  and  never  to  die 
more;  fome  indeed  rofe  before  him,  but  then  they  were 
raifed  by  him,  he  was  the  firft  that  ever  railed  hinifelf ; 
others  were  railed  from  the  dead,  as  Lazarus,  before  Chrift, 
but  they  died  again  :  whereas  Chrift  role  from  the  dead 
never  to  die  more  :  he  entered  into  a  ftate  of  innnortality  af- 
ter his  refurreftion,  and  lives  for  ever  to  make  interceffion 
for  us.  Laftly,  Chrift  is  ftyled  the  Prince  of  the  kings  r,f 
the  earth,  which  phrafe  fhews  both  his  influence  upon  them 
(as  giving  laws  and  rules  unto  them)  and  their  dependence 
upon  him,  who  do  receive  their  power  and  government, 
their  prote(Sion  and  dominion,  all  from  his  hand. 

— Unto  him  that  loved  us,  and  wafhed  us  from 
our  fins  in  his  own  blood,  6  And  hath  made  us 
kings  and  priefts  unto  God  and  his  Father  :  To  him 
be  glory  and  dominion  for  ever  and  ever.     Amen. 

In  the  former  verfe  our  Saviour  was  confidered  in  the  ex' 
cellency  of  his  perfon, and  withrefpe£lto  what  he  is  in  him* 
Iclf  ;  in  this  verfe  he  is  confidered  in  the  execution  of  his 
office,  or  with  refpecT:  to  what  he  is  unto  his  church.  And 
here,  obferve,  i.  His  afFedion  in  general  toward  us,  he  hath 
loved  us  ;  our  biefled  Redeemer  has  given  us  full  and  ample 
demonftration  of  his  great  and  wonderful  love  unto  his 
church  and  people,  and  none  doth  fo  properly  and  paf- 
fionately  love  the  church  as  Chrift  himfelf  :  before  conver- 
lion  he  loves  his  people  with  a  love  of  cominiferation  and 
companion  ;  after  converfion,  he  loves  them  with  a  love  of 
complacency  and  delight.  2.  The  difcovery  and  manifef- 
tation  w/hich  Chrift  has  made  of  this  his  love  particularly 
towards  us,  be  hath  wnflied  us  from  ourfms  in  his  own  blood  ; 
that  is,  he  hath  given  himfelf  a  facrifice  for  ourlins,  and  by 
the  merit  of  hi^  blood  freed  lis  from  the  guilt  of  fin  in  our 
juftification,  and  jlfo  by  the  efficacy  of  that  blood  cleanfed 
us  from  the  filth  of  fin  in  our  fanftificaiion  ;  the  blood  of 

Chrift 


1104. 


REVELATION. 


Chap.  i. 


Chrill  has  both  a  pacifying  and  purifying  influence  ;  it  pa- 
cities  God's  wrath,  and  purges  the  Tinner's  confcience;  the 
blood  ofChrift  merited  the  Spirit  of  God  for  our  ("anctifi- 
caticn,  and  fo  reconciled  us  to  God,  as  well  asobiained 
pardon  for  us,  in  a  way  of  meritorious  fatiifatlion,  and  fo 
reconciled  God  to  us,  he  vjapied us  jrom  our  Jins  hi  his  d'.uri 
I'hod.  Where  note,  a  great  eniphafis  in  the  double  word  of 
property,  i.  Our  fins ;  that  is,  every  one  of  our  own  (ins, 
withont  any  limitation  or  exception  whatfoever,  as  to  the 
nnmberor  heinous  nature  of  tiieni  ;  the  fin  againll  the  Holy 
Gholl  is  indeed  excepted  ;  but  this  proceeds  from  the  inca- 
pacity of  the  finner,  not  from  the  inefficacy  or  infufliriericy 
ofChrid's  facrifice  i'or  fin.  2.  There  is  alfo  an  eniphaiis 
in  the  word  of  property  with  refpect  to  Chrill,  when  it  is 
called  /)//  own /'loot/;  the  Levi  ticalpriefts  fprinklcd  the  people 
with  blood,  but  it  was  not  their  own  blood,  but  the  blood 
of  bulls  and  goats ;  but  Chrift  fpared  not  his  owwblood,  and 
he  did  not  barely  fprinkle  us  with  it,  but  wafiied  us  in  it; 
it  was  not  the  blood  of  his  finj^er,  but  the  blood  of  his  heart, 
his  very  life  went  with  it.  Ohferve,  3.  The  confequent  ef- 
fect, and  happy  refult  of  all  this  love  of  Chrift  towards  us, 
and  undertaking  for  us,  he  hath  made  us  kings  and priejls 
unto  God.  I.  Kings,  not  in  a  temporal  but  fpiritual  fenfe ; 
they  reign  as  kings  over  their  unruly  liifts  and  corruptions 
over  Satan,  over  the  world,  over  death  the  king  of  terrors ; 
they  begin  their  reign  upon  earth,  without  which  it  were 
impofrible  to  perfeft  and  complete  it  in  heaven.  2.  Priefts, 
confecrating  ihenifelves  a  living  facrifice,  holy  and  accepta- 
ble unto  God,  and  offering  up,  not  expiatory,  but  gratula- 
tory  facrifices  unto  him,  namely,  prayer  and  praife,  luppli- 
cationand  thankfgiving.  I.  Peter  ii.  5.  Te are  an  koly  priej}- 
hood,  ice.  Obfertie,  4.  After  this  defcription  of  Chrift, 
follosvs  an  al'cription  of  all  that  glory  and  honour,  domi- 
nion and  power,  which  is  his  due,  and  our  duty  to  afcribe 
unto  him  :  To  him  be  glory  and  dominion  for  ever  and  ever, 
yfmen.  Wherenofe,  That  the  fame  honour  and  glory,  do- 
minion and  power,  being  here  attributed  and  given  to 
Chrift,  which  Chrift  teaches  us  to  afcribe  and  render  unto 
God,  Matth.  vi.  it  is  a  fore  teflimony  that  Chrift  is  God, 
and  as  I'uch  to  be  acknowledged  and  adored  by  us. 

7  f  Behold  he  cometh  with  clouds,  and  every 
eye  fhall  fee  him,  and  they  alfo  which  pierced  him  : 
and  all  kindreds  of  the  earth  fhall  wail  becaufc  of 
him.     Even  fo,  Amen. 

Thefe  words  are  a  majeftic  defcription  of  our  Saviour's 
coming  to  judgtment  ;  they  are  ulliered  in  with  a  note  of 
attention  and  admiration.  Behold.'  which  denotes  alfo  the 
truth  and  certainty  of  his  appearance,  and  upbraids  us  like- 
wife  for  our  natural  backwardnefs  to  believe,  mind,  and  me- 
ditate upon  the  coming  of  Chrift  ;  we  are  too  much  guided 
and  governed  by  fenfe  ;  what  we  fte  nothing  of,  we  believe 
litiie  of;  therefore  St.  John  here  begins  with  a  note  of  in- 
citement, in  the  word  Z?r/;o/i/.'  It  follows,  he  cometh  with 
clouds,  and  every  eye  /hull  fee  him,  and  they  -which  pierced 
him.  This  was  fulhlleil,  1.  V/hcn  Chrift  came  by  the 
Koiiun  ariDies  10  dellroy  Jeriifnlen),  by  takmg  vejigeancc 
on  his  murderers,  when  his  crucificrs  might  dilctrn  tiiat. 
■  ihofe  heavy  and  direful  judgmtnts  were  inflitied  on  them 
for  thtirciucityingChrilt,  and  peifscuting  cliriftians.  Biit, 


2.  It  will  be  morecminenilv  and  univerfally  fulfilled  at  the 
general  day  of  judgement, whenChrift  will  come  riding  upon 
the  clouds,  as  in  a  tiiuniphant  chariot,  and  all  human  eyes 
Jliall  then  fee  him,  hispenecutorsand  defpifers  particuVnrly, 
beholding  him,  but  not  all  alike  ;  fuch  as  pierced  him, 
but  repented, whofe  hearts  were  afterwards  pierced  for  their 
piercing  of  him,  thefe  at  ihat  day  fliall  fee  Chrift  withafto- 
nifhing  joy,  though  they  put  him  to  bitter  forrow  ;  the  death 
of  Chrift  has  procured  mercy  for  thofe  whofe  criieliy  did 
procure  hisdeaih  ;  but  as  for  fuch  as  pierced  him,  but  r.ever 
repented,  both  Inch  a^  pierced  hitn  in  his  perfon,  or  in  his 
inenibers,  they  Ih.ill  alio  lee  him  to  their  (brrow,  ard  fiiall 
wail,  or  take  on  heavily,  bccaufe  of  him  ;  that  is,  becaufe 
they  mufb  be  judged  by  him.  Lord!  how  will  the  fight  of 
a  pierced  Saviour  then  pierce  their  fouls  with  forrow,  with 
vexation  of  heart,  and  anguifli  of  fpirit  ?  To  bchi>ld  Chrift 
with  an  eye  of  fenfe //;<■«,  will  be  very  grievous  to  them  that 
do  not  behold  him  with  an  eye  of  fauh  now;  fee  him  they 
fhall,  fee  him  they  inuft  ;  hut  alas,  they  had  rather  be  co- 
vered with  mountains  and  hills  falling  upon  them,  than  thus 
behold  him!  Farther,  How  St.  John  doles  this  defcription 
of  Chrifr'sfecond  coming,  with  a  pathetic  option  on  his  own 
and  the  church's  behalf,  in  the  laft  words  of  the  verfe — Even 
fo,  Jmen — intimating,  tiiat  the  faints,  or  thurch  of  God,  do 
expecl  and  believe  tliat  affiiredly  it  will  be  fo,  and  do  alfo 
earneftly  defire  and  pray  that  it  may  be  fo.  Learn  hence, 
That  Chrift  will  undoubtedly  come  to  put  an  end  to  the 
fufferings  of  his  afflidled  church,  and  to  punifli  his  and 
their  perfecutors  ;  with  whofe  coiwing  the  faints  are  well 
pleafed,  and  do  earneftly  defire  and  long  for  it  ;  behold  he 
cometh — Evenfo,  Amen.     Come,  Lord  Jefus. 

8  I  am  Alpha  and  Omega,  the  beginning  and  the 
ending,  faith  the  Lord,  which  is,  and  which  was, 
and  which  is  to  come,  the  Almighty. 

OhCerve,  i.  That  what  was  applied  to  God  the  Father, 
at  the  fourth  verfe,  namely,  that  he  Wus,  is,  and  is  to  cvie, 
is  here  by  Chrift  applisd  to  himfelf  at  the  eighth  verfe. 
Alpha  is  the  firft,  Omega  the  Lift  letter  nf  the  Gret  k  alpha- 
bet, and  as  fuch  they  indole  all  the  reft,  Chrift  calling  him- 
felf tlie  firft  caufe  and  the  laft  end  (as  nothing  began  before 
him,  fo  nothing  can  outlaft  him)  he  does  hereby  difcover 
his  divinity  to  us,  that  he  is  co-effential  and  cofubftantial 
with  the  Father,  the  iame  attributes  being  given  to  both  ; 
underftand  we  then  that  this  text  plaiiily  fpeaks  the  Cicd- 
head  of  Chrift,  againft  the  Socinians.  Chrift  calling  him- 
felf//'c_^'y/  and  the  laj},  takes  to  himfelf  abfolutc  perfeftion 
and  power,  fovcreignty  and  dignity,  eternity  and  divinity  ; 
he  is  the  firft,  becaufe  he  was  before  all  beginning,  and  be- 
caule  from  hiin  all  things  had  their  beginning  ;  he  is  alio 
the  lalt,  becaufe  he  fiiall  coniinue  for  ever  ;  w  ithout  end, 
becaufe  he  is  ilie  end  of  all  things,  and  becaui'e  when  we 
have  attained  him,  we  are  at  the  higheft  and  laftof  ouratiain- 
menis  ;  we  reft,  and  have  no  more  to  feek  when  we  have 
found  Chrift,  for  he  brings  us  to  the  Father,  in  whom  we 
have  eternal  relt  ihroi'gh  himfelf,  the  Son  ;  and  the  laft  title 
Chrift  aflumes  to  hiniielf,  namely,  the  .■ihnighty,  befpeaks 
his  divinity  ;  he  is  God  Almighty,  able  to  accomplilh  all 
liis  promifes  to  iiis  people,  and  to  execute  his  thrc-atenings 
on  his  cncHiies ;  anU  if  tlic  adverlaries  of  our  Saviour's  God- 
head, 


Chap.  i. 


REVELATION. 


1105 


head,  in  tf;e  glafs  of  this  tpxr,  do  not  fee  hh  divinity,  it  is 
not  beiaufe  xhty  cannot,  but  ihey  will  not  (ee. 

9  I  John,  who  alfo  am  yoiii  brother,  and  compa- 
nion m  tribulation,  and  in  thekingdom  and  p.iticncc 
of  Jelus  Ciirill,  was  in  tiie  ifle  that  is  called  Patinos, 
for  the  word  of  God,  and  for  the  tcflimony  of  Jefas 
Chnll.  10  I  was  in  the  Spirit  on  the  Lord's  day  ; 
and  he^rd  behind  me  a  great  voice  as  of  a  trumpet, 
1 1  Sayin.;,  I  am  Alpha  and  Ome^a,  the  firfl  and  the 
laft  :  And,  what  thou  feefl,  write  m  a  book,  and  fend 
ii  unto  the  feven  churches  which  arc  in  Aha  ;  unto 
Ephefa-S  and  unto  Smyrna,  and  unto  Pergamos,  and 
unto  Triyatira,  and  untoSardis,  and  unto  Piiiladel- 
phia,  and  unto  Laodicea. 

The  pret'jc:  b<-in}j,endcrLi  in  the  foregoin!y\-erres,  here  be- 
gins :he  body  or  v.li.iiury  part  of  tliic  bo.>ic  ;  tlie  firlt  vifion 
ii  here  before  u,  concerning  the  feven  Ali^n  churches,  in 
which  vifion  we  have  obfervahL-,  1.  1  he  pcrfon  that  re- 
ceived it,  he  isdefcribed  by  hit  name  John,V7*^"»;  by  his 
fpTitu.il  rebiion,  /  John  your  brother  ;  by  histhen  prefent 
condiiion,  your  compar.ion in  iribuJafion  ;  undergoing  like 
funTerings  will)  yon  :  your  con)panion  in  the  kinguom  of 
Chrijt,  that  is,  in  expecting  of,  .ind  hoping  for.  the  lame 
kingdom  of  heaven  and  glory  winch  ye  ex|)L(!t  ;  and  1  am 
alfa  yoiircoinpanion  inparience,  called  the  paiienceof  Jelus 
Chrilt,  becaufe  in  his  word  he  requires  it,  becaule  by  his 
fpirit  he  produces  ii,  becaufe  in  his  own  example  he  gave 
us  a  pattern  >)f  it  ;  and  perhaps  principally,  becaufe  of  the 
prefcBt  ftjte  of  the  kingdom  of  Cnrill  in  1  his  world  calls  for 
it.  2.  Tiie  place  where  St.  John  received  this  vifion,  in 
the  ifie  of  Paimos,  not  far  from  the  AJian  churches,  into 
which  the  einpt^ror  Doroitian  b.mifiied  him.  (Having,  as 
is  fdid,  caft  him  firll  into  a  caldron  of  burning  oil,  out  of 
which  he  miracidouHy  efcaped.j  Ecclefiaftical  n; (lory  fays, 
St.  John  was  very  near  .<n  hundred  year»  old,  when  he 
was,  by  that  bloody  emperor,  banilhed  into  Paimos,  for 
preaching  the  v.ord  of  God,  and  tor  bearing  teftimony  to 
this  irutli,  that  Jefu>  Chrilt  \va>  the  Saviour  of  the  world. 
Lcariif  That  ilie  greaieft  honour  w  hch  an  spittle,  an  aged 
apoltle,  a  belu  ed  ^polUe.can  be  admitted  to  the  participa- 
tion of,  is  to  luffer  banilhinent  and  death  for  bearinga  taith- 
fiil  teltitnony  to  Jelus  Chrdt.  Ohftrve,  3.  The  time  when 
S.  John  had  rhu  glorious  vifion  of  Ctirilt,  communion 
•with  him,  and  comaiunicati.ins  from  him,  it  was  i//io« //;e 
L'>rd's  diiy  ;  I  was  in  thi  fpirit,  that  i:>,  in  fpiritual  medita- 
tion, in  a  fpiritual  eciiacy,  in  a  tranl'portmgrapture  by  the 
Spirit,  under  hi:  more  immediate  ilUiinination  and  powerful 
influences  ;  on  the  Lord's  day,  namely,  the  firlt  day  of  the 
week,  focalled,  becaufe  Chrilt  at  his  refurrcttion  tookpof- 
fellion  of  it  for  his  own,  and  becaule  the  end  of  its  inltitu- 
tioi!  was  to  commemorate  Chrilt's  rcfurrection,  and  becaule 
applied  to  rpecial  worthipand  fervice,  andasiuch  religioully 
obieived  by  the  apultles,  Act^  xx..  7.  and  by  the  univerlal 
church,  everiince  the  apolVles  days.  In  that  St.  John,  in 
a  folitsrv  ifland,kept  thechrillian  fabbath,  "e  learn,  that 
the  religious  oblervatioiis  of  the  Lord's  day,  is  a  duiy  in- 
cumbent upon  all  peifonS;  and  in  all  places.    Learn,  2.  How 


Chrift  owned  his  own  day,  and  cncoursgcd  St.  John  in  hi<; 
religious  and  Itriftobfervation  ofit,  by  iheinfluencesof  his 
holv  Spirit  upon  him,  and  by  communicating  tx'raordinary 
revehition-  to  him.  Olferve,  4.  The  vifion  and  revelirion 
iifelf,  which  began  wiih  his  hearing  a  loud  voice  like  a 
trumpet;  that  is,  the  voice  of  Chrifl,  full  of  maj -fty  and 
power,  fpike  unto  h'lm, \'?\y\n^,IVhat  thoufe.JI ,  that  is,  what 
ttuni  Ihalt  fee  and  hear,  write  in  a  bwk,  and  fend  it  to  the 
feven  churches.  Here  r.cte,  i.  That  the  book  of  the  Re- 
vel.tlion  written  by  Chrilt's  own  direction,  therefore  war- 
ranted to  be  of  divine  authority.  2.  That  what  Chrift 
comininded  St  John  cjrefnlly  to  write,  it  becomes  us 
heedfniivtoread  ;  for  though  what  St.  John  wrote  and  fent 
concerned  the  feven  Allan  cliurches  at  thai  time,  andlnda 
particular  relppcT:to  their  prefentftate  :  Yet  all  fcripture  is 
wr.tten  for  our  learning,  and  we  are  to  beg  fpii  iiual  wildoin 
from  God  to  make  a  right  ufe  and  holy  improvement  of 
what  is  written. 

12  And  I  turned  to  fee  the  voice  that  fpake' with 
me.  And  being  turned,  I  faw  feven  golden  candle- 
fticks  ;  13  And  in  the  midaof  the  feven  candlefticks, 
one  like  unto  the  Son  of  man,  clothed  with  a  garment 
down  to  the  foot,  and  girt  about  the  paps  with  a 
golden  girdle.  14  His  head  and  his  hairs  were  white 
like  wool,  as  white  as  fnow  :  And  his  eyes  xoere  as 
a  flame  of  fire  ;  15  And  his  feet  like  unto  fine  brafs, 
as  if  they  burned  in  a  furnace  ;  And  his  voice  as  the 
found  of  many  waters.  1 6  And  he  had  in  his  right 
hand  feven  flars  :  And  out  of  his  mouth  went  a  (harp 
two-edged  fword  :  And  his  countenance  woi  as  the 
iun  fhineth  in  his  ftrength. 

As  ifSt  Johnhadfaid,  "  I  turnedtofeethe  perfon  whofe 
voice  I  heard  fpeakingwith  me,  and  I  beheld  feven  golden 
candieftick-,  reprelenting  thefeven  Afian  churches,  and  in 
the  midll  of  thole  candlellicks  I  faw  one  in  the  Ihape  of  a 
man,  which  reminded  me  of  Chrift  the  Son  of  man,  clothed 
in  garments  much  like  unto  Aaron's  the  high  prieft.  who 
was  an  illuitrious  type  ofChriftour  great  and  merciful  high 
prieft,  who  made  an  atonement  for  us  on  earth,  and  m;)keth 
nosv  mterceffionfor  us  in  the  higheftheaven<;."  Notehere, 
I.  The  comparifon  made  between  the  churches  of  Chrift 
and  the  golden  candlefticks  ;  they  are  called  candlefticks  in 
regaid  of  the  light  which  they  hold  forth  ;  the  candieftick 
does  not  give  light  ofitfelf,  but  holds  it  forth  to  others  :  It 
is  the  church's  duty  to  keep  withinherfelf  the  nure  word  of 
God,  and  to  keep  herfelf  pure  from  being  befmeared  with 
errors  in  dodrine,  or  vice  in  converfation.  Churches,  the 
hoheft  and  pureft  of  churches,  are  rather  candlefticks  than 
candles  ;  Chrift  is  the  light,  the  word  is  the  lamp,  the  church 
but  the  inftrument  to  convey  the  light  unto  us.  Again, 
the  churches  are  golden  candlefticks:  Gold  is  the  moft  pre- 
cious of  metals,  the  church  is  the  moft  excellent  of  all  fo- 
cieties  ;  for  it  beautifies  all  focieties  whatfoever,  ihaf  are 
members  of  the  church  of  Chrift.  2.  How  Chrift  was  (eeii 
by  St.  John  walking  in  themidftof  the  golden  candlefticks, 
prelent  m  and  with  his  churches  ;  that  is.  St.  John  had  in 
this  viliona  very  lively  reprefcntationbfChrift  in  his  human 

^  nature  ; 


iioS 


REVELAT   ION. 


Chap.  j. 


nature  ;   not  that   St.  John  now   faw  Chrift  in  his  man- 
hood   really,  for  that  was  then  in   heaven,  but  he  had  a 
rt-fembiance  of  it  in  the  villon.      3.!  he  defcription  given 
of  Chrilt,   as  walking  in  the  midfl  ot'  his  gofpel-cliurch.  He 
is,  (i.)  defcribed  by  hisaitire,  habited  lilie  Aaron  the  high 
prieft,   with    a  garment  down  to  iiis  feet,  and  girt  witli  a 
golden  girdle,   lotign'fv,   that  as  Aaron  was  of  the  Old,  To 
Chrill  is  the  high  pnelt  of  the  New  Tellament,  prefeiuing 
continually  10  his  Father   the  memorials  of  his  death,  the 
merits  of   hi>  facrifite,   and  making   interceflion  with   the 
Fjtherfor   our  gracious  acceptance  with  hiin.      2.   He   i? 
next  defcribed  by  the  parts  and  members  of  the  body  :  His 
headend  hair  as  'Mhif.  a.'  fnov)  and ■wo')l,  fignify  his  eternity 
and  hispurity,  that  he  isihe //wc/Vm/ o/i/jyx,  even  the  Father 
of  eternity,   and  p' rfecftly  innocent,  pure,   and  holy  :   //// 
eyes  liki'flurningfire,  dcnoiing  his  piercin^;  knowledge  ;  that 
as  head  of  his  church  he  efpies  out  all  her  ways,  words,  and 
thoughts  :   His  feet  like  burningbraft,  and  his  voice  like  many 
•waters  ;  which  exprefTions  reprelent  the  dread  and  terror 
of  Chrift  towards  the  enemies  of  his  church;  and  that  ven- 
geance he  would  execute  upon  his  murderers,  i  1  particular, 
at  the  defirniftion  of  Jerufaleni,  atid  upon  all  the  impenitent 
rejedlersof  his  gol'pel-grace,  at  thegeneraljudgment :  Then 
will  they  underhand  what  they  now  will  not  believe,  that 
it  is  a  fearful  thing  to  fjll  into  the  hands  of  the   living   God. 
3.   He  is  next  defcribed  by  what  he  had  in  his  right  hand, 
namely, /H'<'«/?rtr/,   reprefentingthefeven  angels,  bifliopt, 
and  miniftersof  the  feven churches.    Thefe  arecalled//drj, 
their  office  and  duiy  bemg  to  enlighten  the  church,  both  by 
the  light  of  life  and  do(rtri  ne  :  and  as  liars  are  feated  above, 
fo  Ihould  their  converfation  be  in  heaven,  and  their  affec- 
tions not  fet  upcn  the  things  below.     Stars  give  direiflion, 
light,   and   influence  to  others  ;  they  were  not   made  for 
theml'elves.     MmiftersmuU  not  chiefly  feek  theirown,  but 
othersgood.    Stars  are  fvvift  mi  their  motion,  andtheirmo- 
tion  is  conllantly  in  their  own  orb  and  fphere.     Vain  is  the 
pretence  of  care  and  concern  for  other  churches,  whild  we 
negled  our  own.    Finally,  minifters  are  ftars,  as  in  refpedt 
to  their  lituation,  and  in  refpe(5t  of  their  conilant  and  regular 
motion  ;    fo  in  refptift  of  their  continuance  and  duration. 
Stars,  are  fixed  in  heaven,  fo  are  miniflers  in  the  church  : 
Chrift  holds  them  in  his  hand,  otherwii'e  the  world  would 
foon  have  theni  under  their  feet.     4.   He  is  defcribed  by  a 
fharp  two-edged  fiuord coming  out  of  his  mouth,  denoting 
the  piercingpower  of  the  word  of  God  toconquerfin,  con- 
vert (inners,    and  to  condemn  and  flay  the  unconverted. 
Laftly ,  it  is  added,   1  hat  /;;'/  countenance  was  at  the  fun  that 
J};lneth  in  bis  Jlrength  ;  that  is,  very  glorious  in  it felf,  and 
very  comforting  and  refrelhing  to  thofe  that  are  his  mem- 
bers, his  iincerediftiples  and  followers.    This  part  of  the 
defcription  of  Chrift,  fweetly  follows  the  former  :   When 
his  feet  were  as  burning  brafs,   to  tread  down  and  confume 
his  enemies;   his  countenance  was  as  the  fun,   to  cheer aud 
cherifh,  to  comfort  and  refrt/h  his  friend,-. 

17  And  when  I  faw  him,  I  fell  at  his  feet  as  dead, 
and  he  laid  his  right  hand  upon  me,  faying  unto  me, 
Fcarnot;  I  am  thefirfl  and  thelafl :  18 /(7»«he  that 
liveth,and  was  dead;  and  behold,  lam  alive  for  ever- 
more, Amen;  and  have  the  keys  of  hell  and  of  death. 


Cbfervehtre,   i.  The effitcV which  this gloriousreprefen- 
tation  of  Chrift  in  this  vifion  hati  upon  St.  John,  he  was 
aftoniflied  and  amazed  at  it,   and  fell  down  at  Chrift'sfeet 
as  one   alinoft  dead.      Note  from  hence,     That  the  holiell 
m?n  on  earth  is  not  able  10  beir  the  prcfence  of  Chriil  here, 
nor  able  to  ftand  before  his  gracious  manifeftaiion  of  hini- 
felf,  whenheconjc;  to  reveal  himfelf  in  mercy  towards  him. 
See  Hal),  lit.  15.  16    Lord,  how  unablethen  will -hewicked 
be  at  the  gruat  day  to  ftai-.d  before  the  manifeftaiion  of  thy 
fury!   if  atthis  vifionary  reprffentationofChrift,  "St    lohrj 
trembled,  and  fell  at  his  feet  as  dfad,   how  unable  will  the 
impenitent    world  be  to  look  him  in  his  face  at    the  great 
day,   when  he  flull  be  revealed  fro'ii  heaven  withhismighty 
angel."!,   rendering  vengeance  to  them  that  know  not  God! 
Obferve   2.    The  feafonable  care  of  Chrift  for  St.   John's  re- 
lief in  this  great  exigency  ;   He  laid  his  right  hand  up',n  me 
faying.   Fear  nol.      Hereby  Chrill  difcovered  bjth  his  rea- 
dinefs  tohelp,  and  his  ability  to  help  ;  the  right  hand  is  the 
fupporting  hind,  the  ftrengthening  hand  ;   Chrift  did  not 
fendan  angel  to  comfort   St.    John,   but  laid  hi^uwn  hand 
upon  him,   to  aflurehim  both  of  f.ifety  andfuccour.   3.   As 
what  Chrift  did,   fo  what  he  iikewile  (aid,  for  St.  John's 
comfort  and  fuppc.-t  under  the  burden  of  his  fears  ;  Fear 
not,   fays  Chrift,   ior  I  tm  the firj}  and  the  laft  ;  that  is,  1  am 
an  eternal  being,   withoutcither  bcginningor  end.   Again, 
1  am  he  that  tiveih,  and  was  dead.     As  if  Chrift  had  faid, 
"   Fear  not  death  or  dying,  for  I  have  overcome  death  by 
dying,  conquered  the  king  ofte.'-rnrs  inhisown  terri'.crirs; 
but  behold,   I  am  now  alive  for  cvervicre,  for  the  benefit  of 
my  church,  and  to  protect  and  defend  my  faithful  ftrvants." 
Nay,  farther,  lofliewthat  hi«  life  wasnot  a  barefubliftence, 
but  clothed  with  power,  Chrift  add.<;,  i hiive  i.ijo  the  keys  of 
hell  and 'jf  death;   thatis,   a  foveieignpowtr  over  the  w  hole 
invifible  world,  to  let  intoheavca,  and  lolock  into  hell,  as 
I   pleafe.''     The   keys  are    an   emblem  of  authority   and 
power  ;   the  fteward  who  has  the  keys  of  the  houfe,  com- 
mands  the  houfe.   There  are  four  keys  which  Chrift  keeps 
in  his  own    hands  ;   the  key  of  the  womb,  the  kev  of  the 
clouds,  the  key  i>f  the  earth,  as  of  the  granary  of  corn,  and 
the  key  of  the  grave.      When  Chrift  lays  here,  I  have  the 
keys  of  hell  andof  death,   the  meaningis,  thathe  has  a  love- 
reign  dominion  over  both  worlds  ;  over  this  in  which   we 
live,  and  over  that  mto  which  vvc  die,  whether  the  one  or 
the  other  part  of  it,  heaven  and  hell  both ;   for  the  words 
muft  not  be  underltood  with    a  debafing   limitation,  only 
refpedling  hell,  as  if  Chrift  had  only  the   keys  of  the  bot- 
tomlefs  pit  :  But  the  original  v/ovdhiides  figniiiet  theinvili- 
ble  world,  confifting  of  both  heaven  .nd  hell;  and  he  has  a 
power  over  both,  and  alfo   ovei-  death   too,  which  is  the 
common  palTage  into  both  places.     Learn,   i.   If  Chrift  has 
the  power  of  death,  and  keeps  the  hey  of  the  grave  in  his 
own  hand,  that  mendo  not  ilie  at  random,  by  accident  and 
ch.nnce,  but  by  determination  and  judgment :   Chrift  by  an 
authoritative  aft  turns  the  key,  and  gives  man  his  exit  out 
of  the  world.     2.   That  Chrift,   who  has  the  key  of  death, 
hasalfothckeyofAi/i/cj;  thenpper  and  lo.ver/nii/c/,  heaven 
and  hell  ;   and  fiich  as  go  euc  of  the  world,   go  not  out  of 
being,   but  go  into  one  of  thofe  two  ft.ites  and  places.     3. 
How  admirable,  and  yet  how  ami.ible,  Chrift  Ihould  be  in 
all  our  eyes,  who  hath  thefe  keys  in  his  own  hand,  wi:h 

luch 


Chap.  ii. 


REVELATION. 


fuch  merciful  intentions  towards  Us ;  and  how  willingly 
riiould  we  die,  when  the  keys  of  death  are  in  fo  great,  fo 
kind  an  hand  as  his  !  O  how  happy  is  it  wlien  this  power 
of  our  great  Redeemer  over  death  and  the  grave,  and  a 
placid  refigiiaiion  to  his  pleafure,  do  concur  and  meet  to- 
gether, not  from  ftupidity,  but  trull  in  him  that  keeps  the 
keys  !  Lord,  when  the  key  is  turning,  and  thou  art  letting 
in  fouls  into  the  invifiblt;  world,  let  thy  fervant  depart  in 
peace,  atid  everbilingly  iVe  thy  falvaiion. 

19  Write  the  things  which  thou  hafl  feen,  and  the 
things  which  arc,  and  the  things  which  fhall  be  here- 
after. 20  The  m)nery  of  the  feven  ftars  which  thou 
la  weft  in  my  right  hand,  and  the  feven  golden  can- 
dleflicks.  The  feven  ftars  are  the  angels  of  the 
feven  churches  :  And  the  feven  candlefticks  which 
thou  faweftare  the  feves  churches. 

This  chapter  concludes  with  a  folemn  charge  given  by 
our  Saviour  to  St.  John,  to  write  and  record  the  vifion  of 
the  fe  ven  Ihis,  and  fevel^  golden  candlefticks,  which  he  had 
new  ly  feen  ;  letting  him  into  the  myitery  of  both,  by  telling 
hirn,  that  the  fcVi-n  fars  are  feven  angels  ■  that  is,  fignify 
feven  angels,  and  the  feven  candlefticks  ^rs,  that  is,  fignify 
feven  churches,  and  reprefent  them.  In  like  manner,  when 
Chrift  fays  in  the  facrament,  This  is  my  body  ;  the  meaning 
is,  this  bread  fignifies  and  reprefents  my  body.  Here  mte, 
That  the  bifliops  and  governors,  the  paftors  and  teachers 
of  the  church,  are  called  angels,  becaufe  they  are  fent  by 
God  on  his  nieffage,  becaule  they  had  their  commiflion 
from  him  ;  and  to  fignify  that  unfpotted  purity  which 
fliouldbe  found  with  them,  both  in  life  and  doftrine  ;  and 
they  are  reprefented  hy  Jtars,  to  denote  their  dignity  and 
duty,  their  ufefulnefs  and  beneticialnefs,  the  fwiftnefs  and 
conftancy  of  their  motion,  but  efpecially  in  regard  to  their 
nature.  A  ftar  is  of  the  fame  nature  with  the  heavens, 
celeftial  ;  not  earthly,  not  elementary  ;  minifters  fhould  be 
heavenly,  holy,  blaraelels,  inoffenfive  ;  they  fliould  teach  by 
tongue  and  hand,  and  inftrufted  by  lip  and  life.  God  grant, 
that  in  our  hearts  we  may  experimentally  find  the  works  of 
holinefs,and  in  ourli  vesexprds  the  power  of  holinefs.  Amen. 

CHAP.      II. 

UNTO  the  angel  of  the  church  of  Ephefus, 
write,  Thefe  things  faith  he  that  holdeth  the 
feven  ftars  in  his  right  hand,  who  walketh  in  the 
midft  of  the  feven  golden  candlefticks  ; 

Note  here,  i.  Thatthe  church  of  Ephefus,  with  theother 
fixchurchesof  Afia,  were,  at  the  time  of  St.  John's  writing, 
very  flourifhing  churches,  favoured  as  much  with  the  fpeciai 
prefence  and  influence  of  Chrift,  as  ever  any  churches  were. 
2.  That  thefe  churches  are  written  to  as  a  fort  of  types  of 
all  the  Gentile  churches  unto  the  end  of  the  world,  and 
patterns  alfo  which  the  Gentile  churches  were  to  take  warn- 
ing by,  Chrift  hereby  declaring  what  all  other  churches,  of- 
fendingand  declining  in  the  fame  manner,  might  expeifV.  3. 
That  the  firft  church  St,  John  is  commanded  to  write  unto| 
«  the  church  of  Ephefus,  and  what  is  written  is  directed  to 


1107 


the  angel,  the  bidiop,  the  prefident,  and  chief  minifter  in 
that  church,  to  be  communicated  to  all  in  the  church  both 
minifters  and  jieople,  as  that  which  nearly  concerned  them 
all.  4.  That  Chrift  in  the  beginning  of  every  cpiftle,  dotli 
notify  hiinfelf  by  lome  one  or  other  of  thofe  charafters 
whichhegavcofhimfelf  in  the  former  chajner  :  Thus  here, 
rhefe  things  faith  he  that  holdeth  the  feven  ftars  in  his  ri^ht 
hand.  Mark,  He  holdeth  the  ftars  in  his  hand,  to  (hew 'his 
tendernefs;  in  his  right  hand,  to  fhew  his  power,  fupport- 
ing  and  direding,  them  for  the  good  of  his  people.  It  is 
added,  Chrift  walks  in  the  midft  of  the  feven  golden  candle, 
ftickr.  Which  expreffion  denote^  thrift's  gracious  prefence 
with  them,  his  ilrift  obfervation  of  them,  his  tender  care 
over  them,  his  protefting  and  defending  of  them,  in  doing 
their  duty  to  him,  his  encouraging  or  reproving,  his  reward- 
ing or  punifhing,  as  there  fhould  be  caufe.  Learn,  i.  That 
the  minifters  of  Chrift  are  ftars,  ye:  but  ftars,  they  ftiine  but 
with  a  borrowed  light,  with  a  light  derived  from  the  fun  ; 
they  fliine  but  for  a  time,  the  day  halfens  when  thefe  ftars 
Hiall  difappear  for  ever.  2.  Thefe  ftars  are  in  the  right 
hand  of  Chrift,  in  his  power,  and  at  his  difpofal  ;  he  ap- 
pomts  them  their  orbs,  where  they  Jhall  fliine,  and  appoints 
them  alfo  their  time  for  /hining.  3.  That  the  church  is  a 
candleftick,  a  golden  candleftick.  'Asa  candleftick  has  no 
more  light  than  what  is  put  into  it,  and  muft  be  continually 
mamtained  by  a  new  fupply  of  oil,  fuch  is  the  ftate  of  the 
church;  and  as  a  candleftick  is  a  moveable  thing,  remove 
the  candleftick,  and  the  light  is  removed  with  it  :  fo  w  hen 
God  removes  the  light  of  the  gofpel  from  a  people,  he  un- 
churches them.  Farther,  The  church  is  called  a  golden 
candleftick,  becaufe  as  gold  is  the  pureft  of  metals,  and  ex- 
cels all  other  metals  in  precioufnels  ;  fo  God  experts  his 
church  fhould  differ  as  much  from  the  world,  as  gold  doth 
from  common  clay,  4.  That  there  is  a  fpeciai  gracious 
prefence  of  Chrift  with  his  church  in  all  her  adminiftra- 
tions:  It  denotes  his  prefence  with  them,  and  this  prefence 
of  his  is  an  holy  prefence,  and  a  joyous  prefence. 

2  I  know  thy  works,  and  thy  labour,  and  thy 
patience,  and  how  thou  canft  not  bear  them  which 
are  evil :  And  thou  haft  tried  them  which  fay  they 
are  Apoftles,  and  are  not,  and  haft  found  them  liars : 
3  And  haft  born,  and  haft  patience,  and  for  my 
name's  fake  haft  laboured,  and  haft  not  fainted.  4 
Neverthelefs  I  have  fommhat  againft  thee,  becaufe 
thou  haft  left  thy  firft  love. 

Ohjerve  here,  i.  A  general  declaration  which  ftands  in 
the  front  of  the  feveral  epiftles,  1  know  thy  works,  both  thy 
inward  and  outward  works,  to  obferve  and  mark  them  to 
puni/h  or  reward  ihem,  as  the  cafe  requires.  This  proves 
the  divinity  of  Chrift,  that  he  is  truly  and  effentially  God  : 
he  knows  the  hearts  of  men,  which  none  but  a  God  can 
know.  2.  The  commendation  which  is  here  given  of  this 
church  for  her  labour,  in  propagating  the  gofpel,  for  jier 
patience  in  bearing  .-fHiaion  and  perfecution  for  it,  for  the 
ftnclncfsof  her  difcipline,  that  f],e  did  nor  bear  with,  nor 
tolerate  and  endure,  fuch  perfons  as  were  eiihcr  crronerns 
in  judgment,  orfcandalous  in  praftice  ;  for  her  faithfulnd's 
in  trying  the  autliority  of  tkofe  who  pretended  to  an  in!- 

''        ^  mcdi.uc 


iio8 


REVELATION. 


Chap.  ii. 


niedijfe  call  from  God  to  be  apofllcs,  bur  were  found  liars 
anil  t.ilfc  pr(<phets  ;  I'uth  ^^ert;  ihufc  ii.vo  ftduciiiji  hcreiics 
Ebion  and  Cerinihus,  and  their  followi  :.s.  Mark  herf, 
HowourLord  JefuiChrill  doth  obfervc  and  approve,  doth 
commend  and  piail'e,  whatever  is  good  in  hii  church,  and 
whatever  is  comincnd>ible  and  praile-wor(hy  in  the  iiitm- 
bers  of  it ;  yet  at  the  fjme  time,  when  he  commends  them 
lor  what  is  good,  he  reproves  t  hem  for  what  is  evil  and  .iiiuls; 
3.  The  reprehenfion  given,  ivr/.  4.  Nin'erihtlifi,  1  have 
fomewbat  a^ainji  thte,  &c.  As  il  Chrift  halt  faid,  "■  I  ob- 
ferve  amongll  you  a  great  abatement  of  your  former  zeal 
and  fervour  ;  you  have  not  that  hearty  love  to  nie,  and  to 
one  another,  which  you  had  at  tirll,  but  verily  you  grow 
cooler  when  you  fhould  grow  l)etter."  Learn  hence,  i. 
That  were  there  is  truth  u\  grace,  there  may  yet  be  a  l.id 
ilecayand  declining  in  grace.  2.  That  Chrilt  takes  notice 
of,  and  is  difpleaied  with,  fuch  decays  and  declining  in 
grace,  and  feverely  checksand  reproves  his  people  for  thtni. 

5  Remember  therefore  from  whence  thou  art 
fallen,  and  repent,  and  do  the  firll  works  :  or  elic  I 
will  come  unto  thee  quickly,  and  will  remove  thy 
candleftick  out  of  his  place,   except  thou  repent. 

We  had  Chrill's  commendation  and  reprehenlion  of  the 
church  of  Ephefus  before,  we  have  his  admonition  and  ex- 
hortation now.  The  words  before  us  are  partly  monitory, 
and  partly  minatory  ;  monitory  in  the  former  part  of  the 
verfe,  Rc-member  from  luhence  thou  art  fallen,  and  rt pint. 
N'jte  here,  That  Chrifl  did  not  furprifiiigly  come  upon  this 
church  at  unawares  ;  they  svere  admonilheil  before  chaf- 
lifed,  warned  before  laid  wade;  ChriUdoth  premonifli  be- 
fore he  punifhes.  In  the  minatory  p;irt  we  have  a  great 
guilt  and  fm  fuppofed,  a  great  juilgnient  for  thit  guilt  de- 
nounced, the  unchurching  of  them  that  had  commiiicd  it, 
and  the  meansprefcribedforthe  averting  of  ihaijudgment  ; 
to  wit,  repentance.  Learn  \\ev\ce,  \.  T  hat  a  people  pro- 
fefiing  religion  and  godlinefs  may  fall.  2.  That  fallen  pro- 
ftflbrs  ihould  and  ought  to  remember  from  whence  tht-y 
are  falleti.  3.  That  fallen  proftllors  fliould  be  repenting 
profeflors,  and  dotheir  fiilt  works.  4.  That  without  re- 
pentance and  reformation,  God  will  certainly  remove  a 
people's  candleftick,  takeaway  the  gol'pel  from  them,  as  the 
ievereft judgment  which  hecaninfli^  upon  them  ;  Rdintm- 
ber,  repent,  and ththy  firj}  works ,  elfelxuMlrcmovethycttn- 
(tlejl'ic  out  r,  ft!  s  place  :  that  is,  fuch  a  tempeft  of  perfecu- 
tinn  fiiall  aril'e,  as  will  fii;ike  your  tottirmg  candlritick  out 
of  its  place.  The  univerfal  cluirch  only  has  a  promiie  of 
liability;   any  particular  church  may  be  unchurched  finally. 

6  But  this  thou  hall,  that  thou  hatcfl  the  deeds  of 
the  Nicolaitans,  which  I  alio  hacc. 

As  if  Chrift  hadfaid,"  Though  thou  art  not  what  ihon 
lliouldclt  be,  yet  this  thou  halt  ciiniiKcnd.ibls  in  ihcc,  that 
thou  hateft  the  deeds  of  the  Nicolaitans  (who  held  coin< 
nninity  of  wives,  and  eat  things  ollered  to  idol:)  whiili 
intpiire  feet  I  allohatc  for  their  IxintiousdotUine,  and  lewd 
practices,  which  tend  to  the  ruin  and  banc  of  human  lo- 
cieties,"  /Vv/?  here,  i.  Thar  it  is  not  unlawful  to  call  here- 
tics by  the  name  oftlieir  leaders;  the  Nicol.iit.uis  are  here 


fo  called  from  one  Nicolas,  fuppofed  to  be  the  deacon 
mentioned  Acli  vi.  who  having  a  beautiful  wife,  expofed 
her  as  common,  'o  avoid  the  imputation  ot  jealoufy.  2. 
'J  hat  Chrilt  hated  all  licentiu'js  doctrines,  and  loolc  prac- 
tices, and  fo  fhould  we. 

7  He  that  hath  an  ear,  let  him  hear  what  the  Spirit 
faith  unto  the  churches  j — 

That  i-,  "  Let  all  that  hear  orr^ad  ihefe  wwds  unto 
the  churches,  which  the  Holy  Spirit  has  utiertd,  confider 
them,  fe:  their  hearts  to  regaid  them  as  matters  of  great 
importance,  and  whichnearly  concern  them.  Ohfervi,  I'hac 
tl)i>  furni  of  fpeeth,  He  that  hath  an  earfihcar,  lit  himkear, 
Chrift  often  ulcd  at  the  end  of  hi>  parables,  when  he  would 
liir  up  the  pti'ple  to  more  than  ordinary  atteniion  ;  and  he 
ules  it  heif  in  this,  and  the  next  chapter,  at  ihe  end  of 
every  one  of  thefc  ep  ftles  to  the  feveral  churches. 

— To  him  that  overcometh  will  I  give  to  cat  of 
the  tree  of  life  j  which  is  in  the  midllof  the  paradifc 
of  God. 

As  if  Chrift  had  faid,  "  Let  all  fuch  as  fall  away  from 
their  holy  profeflion  for  fear  of  pei  recuiiori.  coiiGder  vihac 
theylofe,  even  eternal  life,  which  I  will  only  give  to  fuch 
as  perfevere  ;  for  to  him  that  overcometh  trials  and  temp- 
tations, will  1  give  fliare  of  my  Rierits,  and  thereby  a  tiile 
to  eternal  happinefs,  (ignifled  by  t  lie  treeof  lil'einpn  adile." 
.Vo/t  here,  i.  It  is  not  faid,  to  him  that  ftrivetb  or  refill- 
eth,  will  I  give  ihecrown  of  life,  buttohiin  thut  overcom- 
eth. Lay.y  wiflies  are  fo  f.Trfrcin  laving  men,  that  endea- 
vours, yea,  ftrivingagainft  temptation,  without  conquerirg 
and  overcoming,  will  not  favc.  It  i;.  noi  entough  that  we 
relilt,  but  we  muft  conquer  ;  not  fuflicient  that  we  ftrive, 
but  «emuft  overcome  ;  2.  From  the  promiie  ihjt  ChrHl 
m;ikes  oftternil  life,  I  -Mill  give,  a' clear  argnintnt  for 
Chrift's  being  God,  efPentially  God;  how  is  it  elfe  that  he 
allliines  to  liimfelf  a  power  of  diipofing  eternal  life. 

8  1  And  unto  the  angel  of  the  chtjrch  in  Smyrna, 
write,  Thefc  tilings  faith  the  firll  and  the  lafl,  which 
was  dead,  and  is  alive  ;  g  I  know  thy  works,  and  tri- 
btilation  and  poverty,  (but  thou  art  rich)  audi  hiour 
tlic  blafphemy  of  them  which  fay  they  are  Jews  and 
are  not,  hxxi  on  the  fyna-o^ue  of  Satan.  10  Fear 
noneofthofe  things  which  thou  Ihalt  fufFer.  Behold, 
the  devil  Iball  call  fome  of  you  into  prifon,  that  ya 
may  be  tried;  and  ye  (hall  have  tribulation  ten  days. 
Be  thou  faithful  unto  death,  and  I  will  give  thee  a 
crowuoflife.  1 1.  He  that  hath  an  ear,  let  him  hear 
what  the  Spirit  (aith  unto  the  churches  ;  He  that 
overcometh  ihall  not  be  hurt  of  the  lecond  death. 

Here  we  have  tiie  fecond  cpiftle  whicli  St.  John  wrote  by 
the  coiiimaiid  of  t'lirili  to  ihe  church  of  Smyrna,  a  i'aiiunij 
city  in  oiieof  the  prowiiicci  in  Alia  where  Polycarp  wa-s  bi- 
lliop,  and  fuffsied  martyidqiii.  I\'o>v,  in  this  epillle  we 
have  iliefeparticufiriobfervabl-",  1.  1  he  ilefcription  which 
Chrift  is  plcafcd  here  togive  of  hiinfclf,  namely,  the  firjl 
end  '.he  lajl ,  luhich  -utis  dead  and  Is  alive,  and  the  luitable- 

ncis 


Chap.  ii. 


REVELATION. 


1109 


nefs  of  this  defcriptinn,  for  the  confolation  of  this  church, 
•which  was  now  under  great  tribulation.  It  is  as  it  Chrilt 
had  faid,  "  I  am  an  eternal  being,  the  firll  caufe  and  laft 
end  ;  I  was  tnyfclf  put  to  death,  but  I  am  alive  again  ; 
therefore  fear  neither  fiifferings  nor  death,  fori  will  allirt 
and  ftrengihen  voir,  and  if  you  lofe  your  lives  tor  my  fake, 
I  will  raife  your  bcidies  aj^ajn  to  everlafting  lite."  2.  7"he 
commendation  given  by  Chrift  of  thi- church  at  Smyrna, 
it  is  large  and  full;  nay,  Chrift  blameth  nothing  in  this 
church  ;  flie  kept  her  purity  htt  becaufe  always  in  afflic- 
tion :  not  but  there  were  failings  undoubtedly  in  this 
church  ;  but  almighty  God  mercifully  overlooked  theni. 
As  in  the  cafe  of  Job,  no  mention  is  made  of  his  impati- 
ence, though  he  fliewed  much,  but  we  are  called  upon  him 
to  behold  him  as  a  pattern  of  patience.  Next,  The  parti- 
culars of  this  church's  commendation.  I  knoiv,  fays  Chrill  ; 
that  is,  I  approve,  commend,  and  praife,  thy  Xforis,  and  ti?y 
iriMatkn, -ind poverty  ;  that  is,  thy  labour  and  fuftcrings, 
and  worldly  poverty,  which  thy  profeiHon  of  the  gofpcl 
hath  brought  upon  thee  :  but  th'-'Ugh  thou  art  outwardly 
poor,  yet  art  thou  inwardly  rich,  rich  In  grace,  rich  in  faith 
and  patience,  rich  in  meeknefs  and  humility,  rich  in  cou- 
rjoe  and  chriftian  fortitude.  And  farther,  I  know  alfo  the 
bLijph>-my  of  them  that  fay  they  are  Jevjs,  anii  are  )ict  \  that 
ii,  I  know  the  malicious  reproachei  and  evil  fpeeches  of 
your  enemies;  call  upon  y"i'.  partly  by  native  Jews,  who 
glory  in  circumcifion  and  the  Ijw  ;  and  partly  by  falfe  chrif- 
t!2ns,  profefiing  faith  in  Ciirift,  but  not  daring  to  own  him 
for  fear  of  perfecution.  Thefe  belong  to  Satan's  fynagcgue, 
not  to  Chriil's  church.  None  are  fo  b.id  as  they  who  only 
prcfels  and  (f-'em  to  be  good.  Farther,  The  encourage- 
ment wliich  Chrift  gives  this  church  to  peifevere  in  the 
fiith,  though  they  fhonid  luffcr  much  fliarper  things  than 
evtr  they  yet  fmfered  ;  fear  none  of  the  things  you  may  be 
caller!  fJrih  to  fi:fier  ;  what  though  the  devil  by  his  inltru- 
pv.  IIS  ■-••ids  fome  of  you  into  prilon,  and  you  fuller  for  a 
iiioit  time,  be  faithful  to  your  profellion  until  the  day  of 
yoVfr  death,  and  I  Ihall  reward  you  with  a  crown  of  life. 
Kite  I.  'I'liat  Saian  by  his  iiillrument  has  been  the  caufe 
of  ail  ihofc  bitter  and  bloody  perfecuticns  which  chriillanity 
in  all  anes  hath  undergone.  2.  That  ihoi^gh  Satan'-s.  rna- 
lice  be  infinite,  yet  his  power  is  limited  and  bounded  ;  he 
cannot  do  ail  the  inifchitf  he  would,  and  he  fhall  not  do 
all  he  can:  Sjtan  flfall  caff  you  int«  prilbn,  but  not  into 
hell  :  and  not  all  of  yon  into  prifm  neither,  but  fome  only. 
' -^.  How  iTiertifuliy  almighty  God  ovtr-roks  the  devil's 
iage  and  malice,  miking  it  fubf-'tuent  to  his  own  s:lory, 
and  his  church's  good,  cau'.lng  that  which  Satan  intended 
for  deftruftion,  to  ftrve  only  for  proba;ion  and  trial.  1  he 
devil's  delign  by  all  ihofe  floods  of  wrath,  which  he  pours 
out  againft  the  church,  is,  that  fae  may  be  dellroyed  :  but 
God's  intent  is  only  that  flie  may  be  tried  ;  even  as  the 
wife  refiner,  m  hen  he  cafls  h'fs  geld  into  the  furnace,  de- 
ii<;ns  the  purifying  of  the  metal,  and  only  the  ccnfHining 
ofthedrolV.  4.  That  the  fiflcrings  of  good  men  tor  the: 
caufo  of  chriflianity,  though  they  may  be  lliarp,  yet  fhall 
fhev  be  but  th.^rt;  I'e  J.heil  huve  triiulation  ten  days ;  that 
i$,  for  a  fhort  fp;.ce  of  lime.  5.  That  a  perfeveting  f.iitli- 
ftilnefs  in  the  fervice  ol  Chtift  in  this  life,  is  indifpenfably 
iiecefTary  to  our  obtainirg  tb^   crown   of  life  and  itiimor- 


talitv  in  the  world  to  come  ;  laftly,  The  conclufion  of  this 
epillle  to  the  church  of  Smyrna  ;  this  is  partly  hortatory  ; 
He  that  hath  ears  to  hear,  let  him  hear  uihiil  ihe  Spirit  faith 
unto  the  churches.  The  warnings  of  the  Holy  Spirit  to  the 
churches  arc  recorded  as  of  great  concernment  for  all  to 
mind  .-and  partly  prnnVxilhry,  He  that  overcomelh  ;  that  is, 
conquercth  the  love  of  ihit  world,  and  the  love  ot  life,  whtii 
God  calls  him  forth  to  fiiffer,  \\z  Jhall  mt  be  hurt  of  the  Jecotul 
death;  that  is,  he  fhall  tfcape  eternal  mifery,  that  living 
death,  and  that  dying  life,  which  will  be  the  allured  lot  and 
portion  of  the  wicked  and  ungodly  world. 

1 2  T  And  to  the  ansiel  of  the  church  in  Perc;amos, 
write,  Thele  things  faith  he,  which  hath  the  fharp 
I  word  with  two  edges  ;  13  I  know  thy  works,  and 
where  thou  dwelleft,  even  where  Satan's  feat  is :  and 
thouholdeil  fafl  my  name,  and  haft  not  denied  my 
faith,  even  in  thofe  days  wherein  Antipas  zuas  my 
faithful  martyr,  'svho  was  flain  among  you,  where 
Satan  dwelleth.  14  But  1  have  a  few  things againft 
thee,  becaufe  thou  haft  there  them  that  hold  the  doc- 
trine ofBalaam,  who  taught  Balac  to  caft  a  ftumbling- 
block  before  the  children  of  Ifrael,  to  eat  things  fa- 
cnficed  unto  idols,  and  to  commit  fornicition.  15 
So  haft  thou  alfo  them  that  hold  the  doflrine  of  the 
Nicoliatans,  which  thing  I  hate.  16  Repent,  orelfe 
I  will  come  unto  thee  quickly,  and  will  fight  againft 
them  with  the  fword  of  my  youth.  17  He  that  hath 
an  ear  let  htm  hear  what  the  Spirit  faith  unto  the 
churches  :  To  him  that  overcometh  will  I  give  to 
eat  of  the  hidden  manna,  and  will  give  him  a  white 
ftone,  and  in  the  ftone  a  nctv  name  written,  which 
no  man  knoweth  faving  he  that  receivetli  it. 

In  thtfe  \erfes  is  contained  the  third  epifile,  which  Sf. 
John  by  dirc£tion  had  wrote  and  fent  to  the  church  at  Pcr- 
pamns,  in  which  (as  in  the  former)  we  have,  i.  A  dcfcrip- 
tion  of  Chrill,  as  having  a  lliarp  two-edged  fivord  in  his 
mouth,  denoting  the  word  of  Gtxl,  and  that  piercing  power 
which  accompanies  it  to  conquer  the  lulls  and  corruptions 
of  men.  As  alfo,  2.  A  commeidatiun  of  what  was  gocd 
and  excellitig  in  that  church,  /  knew  thy  ucrhs  ;  that  is, 
with  a  kno'A'ledge  of  intelligence  and  obfervation,  as  alfo 
with  a  knowledge  ct  approbation  ^nd  acceptaiion.  I  know 
thee  to  be  good  in  b.-.d  places,  and  in  the  woril  of  time;-, 
though  thou  dwelleft  inhere  Satan's  feat  is,;  that  !.<;,  where 
Satan  bears  fway  by  idolatry  and  petfecutlcn,  yet  doll  tl.tii 
hoUifafi  my  name  ;  that  is,  the  dotlrine  of  thcgcfpsl  preached 
in  my  name,  and  by  which  I  am  ntade  known  to  the  world 
as  a  man  is  by  his  name  ;  u>td  haft  mt  denied  my  faith,  btit 
openly  profeifed  it  in  a  time  of  pcrfcciition,  even  then  when 
blood  and  ilaughter  attended  the  profcflors  and  profeliion 
of  it,  namely,  when  Antipas  v/as  llain  ('wl;o  probably  was 
a  bifhop,  -  or  fome  minifler  in  Pcrgaraos  of  extiacrdi.''ary 
piety  ;  for  upon  fiich  the  ftorm  cf  perfecitilcn  generally 
falls)  who  died  a  faithful  wilnefs  to  thetruili  of  my  gof- 
pel  ;■  even  then  and  there,  I  fay,  hadft  thou  the  cciireg'e  to 
profefs  my  name,  and   be.T  witneCs  to  the  txiiih.     Mark 

here. 


1110 


REVELATION. 


Chap.  1 1. 


here,  What  an  h«iiourah1e  mention  Chrift  makes  of  the 
fervices  and  fulFcrings  of  his  proplc  ;  nothing  we  either  do 
or  fufFcr  for  Chrifi,  but  it  is  recorded,  and  lliali  be  remem- 
bered to  our  commendation  and  honour  in  this  life,  and  to 
our  confoLition  and  happinefs  in  the  next.  Yet  note  far- 
ther, The  holy  impartiality  of  our  bleffed  Lord  ;  at  the 
fame  time,  when  he  commends  this  church  for  what  was 
commendable  and  praife  worthy,  he  reproves  her  for  what 
was  faulty  and  bl.mie-worthy  ;  verfe  14.  Cut  I  have  a 
fe-jj  things  tigainj}  th.-e,  becaufe  th'ju  haji  them  that  hold  the 
diflr'ine  of  Balaam,  and  the  Nicolaitans  ;  that  ii,  the  doc- 
trine of  the  impure  Gnoftics,  who  teach  men  no'v  to  eat 
things  ofFered  to  idols,  and  to  commit  fornication,  even  as 
Balaam  of  old  direfted  Balac  to  infnare  the  Ifraelites,  by 
committing  fornication  with  the  Moabitilh  women,  and  to 
eat  of  what  they  facrificed  unto  idols  then.  Here  ohjhzie. 
That  it  was  not  the  being  of  thofe  heretics  and  heretics 
among  them,  that  Chrift  blames  them  for,  but  the  tolera- 
ting of  thefe  in  their  communion,  who  made  light  both  of 
adultery  and  idolatry.  They  ought  to  have  executed  church- 
tlifcipline  ujjon  them,  and  denounced  the  clinrch  cenliires 
againft  them,  as  had  been  done  by  the  church  of  Ephefus 
before  them,  that  Chrift  might  have  faid  of  theia  as  he  did 
of  thofe,  ver.  6.  Thoa  hatef}  the  deeds  of  the  Nicolaitans, 
ivhich  I  alfo  hate.  Ohferve  nest,  The  counfel  which  Chrift 
gives  this  church.  Repent  ;  that  is,  be  humbled  for  this  thy 
connivance  at,  and  tolerating  of  this  wicked  fed,  and  damn- 
able docflrine,  and  amend,  or  verily  I  will  come  quickly 
upon  thee,  and  them,  in  a  way  of  judgment,  and  fight  agairjl 
them  with  a  two-edged fword  ;  that  is,  with  my  holy  word 
convince,  wound,  and  condemn  them,  &c.  The  want  of 
zeal  and  feverity  againft  fin,  and  incorrigible  fmners,  is  very 
difpleafing  to  Chrift,  and  provokes  him  to  anger  greatly. 
Objferie,  \Ai\y ,  The  condufion  and  clofc  of  this  epiftolary 
letter,  which  is  partly  exfiortatory,  He  that  hath  ears  let  him 
hear,  and  with  his  mind  ponder  and  confider  what  theSpi. 
rit  faith,  by  way  of  counfel  and  caution,  unto  the  churches ; 
and  partly  confolatory.  To  him  that  overcometh  will  I  give, 
&c.  Mark,  He  doth  not  fay,  to  everyone  that  fighteth  ;  no, 
nor  to  every  one  that  conquereth  in  one,  two,  or  more  par- 
ticular arts  of  refiftance  ;  but  to  him  that  perfeveringly 
conquer.,  and  finally  overcomes  both  tempter  and  tempta- 
tions, both  perfecutors  and  perfecutions;  both  falfe  teach- 
ers and  falfe  doiflriiies ;  to  them  will  I  give  the.  hidden  manna, 
laid  up,  not  in  the  earthly  tabernacle,  but  in  the  heavenly 
lancftuary  :  by  which  underftnnd  Chrift  hiinfclf,  and  the  joys 
nnd  confolations  of  the  holy  Spirit,  whitiiare  hidden  from 
the  world,  and  the  peculiar  portionof  fuch  asfiiiccrely  be- 
lieve in  him,  and  cheerfully  I'utferfor  him.  It  is  added,  / 
wilt  give  him  a  white  f/cne,  and  in  the  fi one  a  new  name  ; 
that  is,  abfolution  andpardcn  of  fin,  together  with  thepri- 
vilege  of  adoption  ;  it  being  a  coftom  anciently  to  give  a 
white  ftone  in  tcken  of  abfolution,  and  a  black  ftone  as  a 
llgn  of  condemnation,  on  which  ftones  were  written  the 
names  of  the  innocent  and  guilty  ;  accordingly  this  new 
nameligwifies  God's  patdoned  and  adopted  ones  ;  the  fwcet- 
iiefs  anci  to'iifort  of  which  privilege  no  miin  knows,  but  he 
that  is  ponTeircd  of  it  ;  the  h.ippinefs  of  (lod's  fons  both 
here  and  hereafter  cannot  be  exprefled  :  only  they  that  are 
fo,  knov/  what  it  is  to  bcfo;  and  whereas  Chrift  fays^  Iwill 


give  {.he  hidden  mantia,  I  will  give  {.he  white  ftone,  and 
the  new  name,  to  them  that  overcome,  furely  it  afFonls  a 
good  argnn)eiit  to  evince  and  prove  his  divinity  :  who  but 
a  God  can  pardon  fin,  and  fanctify  and  fave  linners  ? 

181  And  unto  the  angel  of  tlie  church  in  Thyatira, 
write,  Thele  tilings  faith  the  Son  of  God,  who  hath 
his  eyes  like  unto  a  flame  of  fire,  and  his  feet  arf  like 
fine  brafs  ;  19  I  know  thy  works  and  cliarity,  and 
fervice,  and  faith,  and  thy  patience,  and  thy  works  : 
and  the  Xdi^tobe  more  than  the  fird.  20  Notwith- 
flandinglhaveafe\Tthingsagainft  thee,  becaufe  thou 
fuffcreft  that  woman  Jezebel,  which  calieth  herfelf  a 
prophetefs,  to  teach  and  to  fcducc  my  fervants  to 
commit  fornication,  and  to  eat  things  facrificed  unto 
idols.  21.  And  I  gave  her  fpace  to  repent  of  her 
fornication ;  and  fhe  repented  not.  2  2  Behold,  I  will 
call  her  into  abed,  and  them  that  commit  adultery 
with  her  intogreat  tribulation,  except  they  repent  of 
their  deeds.  23  And  I  will  kill  her  children  with 
death :  and  all  the  churches  fhall  know  that  I  am 
he  which  fcaicheth  the  reins  and  hearts :  and  I  will 
give  unto  every  one  of  you  according  to  vour  works. 

The  next  epiftleisdirefted  by  Chrift,  and  written  by  St. 
John,  to  the  church  at  Thyatira  ;  in  which  epiftle  ohferve, 
I .  The  name  given  to  Chrift  ;  he  is  ftyled  the  Son  of  God  ; 
that  is,  by  eternal  generation,  being  the  only  begotten  of 
the  Father,  as  well  as  begotten  of  the  Father  only  ;  and 
partaker  of  the  Father's  eflence,  as  well  as  of  his  likenefs  ; 
he  is  here  called  the  Son  of  God,  as  being  a  diftinct  perfon 
from  the  Father  ;  yet  ishetheyfr/?  and  the /ay/,  which  de- 
notes his  eternity  ;  and  v,ho is,  and  who  v^tis,  and  is  to 
come,  the  Almighty,  which  are  eflential  attributes  of  the 
Godhead,  2.  The  defcription  here  given  of  Chrift,  his  eyes 
like  ftamiifg  fire ,  and  his  feet  like  burning  brafs  ;  denoting 
thereby  his  piercing  and  difccrning  (Ight  to  fee  andt>bferve 
his  enemies,  his  fiery  indignation,  and  fierce  wrath,  ready 
to  take  hold  of  them,  and  his  irrefiftable  power  and  (Irength 
to  vanquifh  and  tread  them  under  his  feet.  3.  The  great 
and  fpecial commendation  which  Chriftgivestothis  churcrli; 
greatly  Die  is  commended  for  her  charity  to  chriftians  in 
difh'efs ;  for  her  fervice  in  miniftering  to  them,  and  in  com- 
forting of  them  ;  for  her  faith  and  conftant  adherence  to 
the  profeflion  of  chriftianity,  and  for  her  patience  under 
perfecutions  for  the  gofpel  fake  ;  but  her  fpecial  and  pecu- 
liar commendation  was  this,  that  her  lafl  works  were  more 
than  her  fir fl  ;  that  is,  her  laft  works  were  better,  did  ex- 
ceed and  excel  thefirft  :  Ephefus  wasbeft  at  firft,  and  worit 
at  laft  ;  but  Thyatira's  laft  works  were  beff.  It  is  a  bk-flVd 
thing  when  chriftians  grow  in  goodnels,  increafe  in  faith, 
and  holinefi,  when  their  laft  days  are  the  beft  days,  their 
laft  works,  and  their  laft  fruit,  their  beft,  their  fairs  ft  fruit. 
4.  The  reprehenfion  follows  the  covninendaiion  ;  as  good 
as  Thyatira  was,  (he  needed  to  be  better.  She  v/as  reniifs 
and  negligent  in  her  duty  of  reproving,  cenluijng,  excom- 
municating vile  iVdiicers,  the  Gnoftics  and  Nicolaitans,  the 
difciples  of  Simon  Magus,  and  his  lewd  Helena,    as  fomc 

think, 


Chap.  ii. 


REVELATION. 


1111 


think,  compared   to  Jerebel,  becaufe  (he  enticed  Ahab  to 
■worlhip  Baal,  as  this  woman  (whofoever   Ihe  was)  calling 
herfelf  a  prophetefs.  ind  rtaclling  the  lawfulnefs  of  forni- 
cation, and  eating  things  otfi.  red    to  idols.      Some  o/>/hve, 
That  there  was  Icarce  anyhercfy  broached, but  ic  had  foine 
woman  or  other  for  the   propagator  jnd  promoter   ot    it, 
who  took  upon  ihetn  the  name  of  propheieTes.      Simon 
Migu;  had  his    Heltna  ;    Montanus  had   hi..   Prifcilla  and 
Maximilla  ;  Carpocrates  his  Marcellina.    Concerning  this 
perl'on  it  is  affirmed,  that   God  gave  hit  /pace  to  repmt,  hut 
Jhe  repented  n»t.  Learn  thence,  That  great  is  the  fin,  folly, 
and  danger,  of  deferring  and  putting  off  the  duty  of  repen- 
tance, when  God  gives  us  ti;ne  and  fp.ice  futficient  to  per- 
form it.    I.    Great  is  the   (in,  becaute  it   is  a  mocking   of 
God's  patience,  and   undervaluing  of  his  fervice,    a   con- 
tetnpt    of  his   authority,    a  prefuming    on  his  goodnels,  a 
defiince  of  his  difpleafure.   2.   Great  is  the  folly,  as  well  as 
the  fin  of  it,  becaufe  we  put  it  off  to  the  moft  improper  and 
unfitting  feafon,    and  becaufe    we  hereby  make  the   work 
more  hard  and  difficult,  in  what  feafon  foever  we  fet  about 
it  ;    and  the  longer    we  delay   our  repentance,   the   more 
work  (hall  we  make  for  repentance.      3.     As  great   is  the 
danger,  as  either  the  (in  or  folly,  becaufe  it  puts  a  perfon 
upon  a  mighty   hazard,  he  runs  a   delperate   venture,  not 
knowiiifr  whether  he  fliall  live  an  hour  longer  ;  and  becaufe 
we   forfeit   by  our   delays  that  fpe;ial  grace,   without  the 
afliftance  whereof  we  can  never  repent.   Ohferve  5.    How 
feverciy  God  threatens  Jezebel  here,  and  in  her  all  tinners, 
to  whom  lie  gives   fpace  for  repentance,  but  it  is  not  im- 
proved for  that  end  ;  I  will  cait  her  intoa  bed  of  tribulation 
and  torment,    inftead  of  her   bed  of  lult  and  uncleannefs, 
iinlefs  liie  repent.   Behold  here  how  great  and  immearura- 
ble  the  patience  of  God  is  towards  the  greateil,  the  vileft, 
and  the  worft  of  finners  ;  they  have  fpsce  for  repentance, 
they  have  invitaticns  torepent,  they  have  judgments  threa- 
tened to  prevent  their  final  impenitence  :  Cut  if  they  prove 
incorrigible  and  unreclaimable,  nothing  is  to  be  expected 
but  approaching  ruin  ;    /  vnll  kill  Inr  children  -with  death  j 
that  is,  fuch  as  are  feduced  by  her  fhall  fuiTer  with  her,  tf 
judgments   threarcFied   be  not    by  repentance  prevented. 
Laftly,  The  end  and  delign  of  Chrifl  in  bringing  upon  vile 
(iniiers  thcle  exemplary   puiiifiiinents,  namely,    to  declare 
his  ommfciency,  powtr,  and  juRice.     /tilths  churches  JhaH 
know  that  I  am  he  that  fearcheth  the  reins  and  hearts  ;   that 
is,   all   the  churches    in  and  about   Thyatira,    fays  Chrifl', 
ftiall  know,  that  I  not  only  obferve  outward  acts,  but  take 
notice  of  the  fecretcounfels,  motions,  and  defitrnsof  men's 
heart',  and  will  judge  every  man  according  to  his  works  : 
A  full  and  clear  textto  prove  tbedivinity  of  Chriit ;  he  that 
fearcheth  mens  hearts,  and  renders  to  all  men  according  to 
their  works,  is  God  ;  but  Chriit  doth  both,  and  therefore 
is  elTentially  and  truly  God. 

24  But  unto  you  I  lay,  and  unto  the  reft  in  Thy- 
atira, as  many  as  have  not  this  dodlrine,  and  which 
have  not  known  the  depths  of  Satan,  as  they  fpeak  ; 
I  will  put  upon  you  none  other  burden.  25  But  that 
which  ye  have  already,  hold  fail  till  I  come.  26  And 
he  that  overcometh,  and  keepeth  my  works  unto  the 
end,  to  him  will  I  give  power  over  the  nations  :  27 


(And  he  fliall  rule  them  with  a  rod  of  iron  :  as  the 
vefTels  of  a  potter  fhall  they  be  broken  to  Ihivers:) 
even  as  I  received  of  my  Father.  28  And  I  will  "ive 
him  the  morning-ftar.  29  He  that  hath  an  ear,  let 
him  hear  what  the  Spirit  faith  unto  the  churches. 

Here  Chrid  returns  in    his  council  and  charge  given  to 
the  churchat  Thyatira  ;  unto  y.ulfay  ;   that  is,  to  you  the 
angel,   the  governors  and  paitors,  and  to  all  the  members 
of  the  chuich  ';    1  (ay  unto  you  all,   v\ho  have    not  owned 
nor  eniertai  in  d  the  fe  doctrines  of  the  Gnoltics,  who  proudly 
call  their  filthy  opinionsprofound  niylteries,  and  depthsof 
knowledge,   though  they  are  indeed    the  depths  of  Satan, 
his  policies  and  devices  ;   as  if  Chritt   had  faid,   "    Thefe 
vile  feducerscall  their  opinions  depths,  andfo  they  are,  but 
depthsof  Satan  ;   that  is,  fuch  depths  as  Satan  has  brought 
out  of  hell  J   they  are  the  whifperings  and  hilfings  of  the 
old  ferpent,  not  the  infpirations  of  the  holy  God;  to  you, 
I  ("ay,    that  I  will  not  impofe  or  put  upon  you  any  new  doc- 
trine, but   charge  you   to  hold  fait  the  old,   that  apoftolic 
doctrine  which  you  have  received  ;  ptrfevere  therein  till  I 
come  to  relieve  you,  and  to  releafe  you  from  your  perfeca- 
tions,   which  will  foon  be  at  an   end."     Obferve   farther. 
How    our  S.Tviour  concludes  this   epiitle  to  the  chunh  of 
Thyatira,  as  he  did  the  former,  with  a  confolatory  proraife 
to  fuch  as  overcome  temptations,  periecutions,  all,  and  all 
manner  of  oppofition  in  their  chriltian  converfation      and 
faithfully  perleverein  well-doing  to  the  end  ;  to  him,  fays- 
Chrift,  ■Mill  / give  power  over  the  nations  ;   that  is,  power 
with  nie,   and  in  fubordination  to  me,  to  judge  the  world, 
wicked  angels,   and  wicked  men,  at  the  great  day  ;   theti 
(ha)l  yourule  them  with  a  rod  'firon,  and  dap  them  tojhi- 
vers  like  a  potter's  veffel.     As  if  Chrift  had  faid,  "  I  have 
received  power,  as  Mediator,  from  my  Father,  effedtuallv 
to   lubdue  and  conquer  all   mine  and  your  enemies     and 
1  will  make  you  partakers  of  ic  in  fome  meafure,  you  (hall, 
exercife  an  irrefiitible  power  over  them,  by  confenting  to, 
by  approving  and  applauding  of,  that  rrghteous  judgment, 
which  I  (hall  denounce  again(t  them,  and  execute  and  in- 
flict upon  them.   Learn,   That  believers  (hall  fit  as  a^^tSors 
with   Chriit  in  judgment,  and  approve    the  equity  of   his 
proceedings,  againlt  the  finally  impenitent  then,    though, 
never  fo  near  and  dear  unto  them  now.  Laftly,    The  full 
and  final  reward  which  Chrift  promifes  to  him  that  finally 
perlevereth  and  manfully  overcometh,   I  %vill  give  lim  the 
morning /far  ;   that  is,  myfelf  and  Spirit  to  comfort  him, 
and  the  light  of  glory    to  (liine  upon  him    to  all  eternity. 
Note,  Chriit  is  called  a  Star,  becaufe  heenlightens  all  with 
the  light  of  natur.il  knowledge,  and  his  church  with  divine 
illumination;    and  the    Morning-jftar,   peradventurc  with 
relptct  to  his  incarnation,  becaufe  as  that  riles  not  at  the 
beginning  of  the  night,  or  at  the  middle  of  it,  but  towards 
moiiiing  ;  fo  Chriit  came  not  in  the  beginning  or  middle 
of  the  dark  time  under  the  law,  but  in  the  lalt  age  of  the 
world,  in  which  he  has  (liined  forth  to  the  joy  and  comfort 
of  ail  nations. 

CHAP.     HI. 

ND  unto  the  angel  of  the  church  in  Sardis, write, 
Thefe  things  faith  he  that  hath  the  feven  Ipirits 

of 


A 


111"2 


REVELATION. 


Chap.  in. 


of  God,  and  the  fevcn  (lars  ;  I  know  thy  works,  that 
thou  haR  a  name  that  thou  hvefl,  and  art  dead.  2  Be 
watchful,  and  ftren^thcn  the  things  which  remain 
that  are  ready  to  die  :  fori  have  not  found  thy  works 
pcrfc6l  before  God.  3  Remember  therefore  how  thou 
haft  received  and  lieard.  and  liold  fall,  and  repent.  If 
therefore  thou  fhalt  not  watch,  I  will  come  on  thee 
as  a  thief,  and  thou  ftialt  not  know  what  hour  I  will 
come  upon  thee. 

This  chiipter  bpj»ms  with  tlie  fifth  epiftlc,   wliiih  CIii  ill 
v/rKte  Jiulclired  il  i"  the  cluirch  i>f  S-Jtiii^.      In  whicli  oh- 
Jrtvr    I.  The  glorious  dt'lcription  piven  of  our  L»rd  Jclus 
Chr-ll.    paimly,    that  he  has  th-  Jh'fn  fpirits  ofGodoU'llhe 
fcven  Jtiirs  ;  ihat  is,  .iccordinf;  to  lome,    he  hath  the  holy 
Spirit  of  God  proceeding  from   him  as  from  the  Faiiier  ; 
and  becaufebe  had  power  to  fend   ilie  Holy  Ghoft,   togc- 
ther  with  the  Father,  he  is  therefore  faidto  have  the  iVien 
fpirits  of  God  ;   i'o  liie  Holy  Ghoft  is  called,  becaufe  of  the 
perfection  and  variety  of  his  gifts  and  graces,  influences  and 
operations.   Othi-rs  by  the  feven  fpirits  undeiftand  treated 
angels;  and  the  feven  fpirit'i  being  joined  withleven  liars, 
intimate  according  to  thele,  that  Ciirift  is  the  Lord  ol  an- 
gel   and  mmifters,   he    upholds  his  mimllers,  and  ha>  ati- 
gel-.  alwnys  at    han«l  to  tieiend    his    members.     1     1  his 
church's  partial  rpmionot  herfelf  ;  in  her  own  and  others 
efteein,  (lie  wa'  alive  ;   thou  haft  a  repute  for  an  excellent 
church,  thy  profelfion  caufc-  many  to  tiiink  and  Ipeak  well 
of  thee.      3    Chrift's  impartial  judgment  concerning  her, 
as  one  that  knew  her  better  than  either  others  did,  or  lier- 
felf  couUI  know  her  ;   thou  fayefl  thou  art   thus  and  thus, 
alive  and  lively,  but  alas  !   thou  art   no  better  than  dead, 
thou  artdeador  dying,  thyfell.and  others  are  deceived  con- 
cerniiio  thee.      Learn  hence,    i.   1  hat    it    is  poiiible  for  a 
ptofelling  people  to  be  alive  in  their  own  ;mdoIhe^^ellccm, 
and  yet  to  be  dead  or  dying  in  God'saccount ;  at  liielame 
time  that  they  make  a  Iplendid  and  glorious  proteflion  ot 
religion,  they  may  be  under  the  reign  and  power  of  hypo- 
crify.     2.  That  no  religious  pretences,  no  fair  Ihews,  can 
pollibly  hide  a  perfeu'sor  a  people's  hypocrify  trom  Gud's 
eye  ;  thou  f.HVclhhat  thou  art  thus,  but  1  know  ihce  better 
than  others  tjo,    or  thou  emit  know  thyfelf;    thou  halt  a 
imme  10  live,  but  thou   art   dead.     Ohferve,  4.    1  he  coun- 
I'cl  given  by  Chcift  :o  this  1  mguid  and  languilhing  chunh. 
I.     To  be  vtatchful  ;    to  ll).ike  off  her  dro^<  finels  and  for- 
-  jnality  ;  no  retoriiiation  can  be  expefttd,  if  due  coiilidera- 
tion,    watchtulnel'^,   and  care,   be  not   exerciled.      2.    lo 
ftrf  ngthcn  the  thing-  tb.it  are  ready  to  die  .  that  is,  blow  up 
evtry  fpji  k  nf  gr.ice  wh:ch  lodges  under  the  alius  of  mutli 
coriupiri.n,   and  keep  it  from  going  quite  out.      Spirituals 
are  to  bt  fuctoiiied  and  llrengthened,    if  once  they  grow 
languilhing  and  dying,   lelt  they   grow    quite   dead.      3. 
To  remember  wh.it   they  had    received   and    heard   from 
Chrift's   apollle-   and    iiiinifters,  to  hold  J\.jt    the    truihs 
received,    and  to   repmt    of  what  is   evil,  and   to  retorm 
what  has  been  done  a'nifs  ;  intiiiiating,  that  it  is  the  du;y 
ofchi'lliaiu   to  remember    thole  11  uihs    w  hith  they  ha\e 
heard  and  received  ;  and  alio  to  hold  fafl  what  they  ha\-e 
lieard  .ind  received  ;  and  that   rene.»e<l  reptutance  is  the 
duty  of  chrillians  as  well  .is  initial  rcpcmaucc.   (i'ftrve  5. 


The  complain«'*^hich  Chrifl  brings  in  againfl  the  church 
of  Sardis,  /  hai'f  not  j'.und  ihy  works  perf.£}  bef'tre  God : 
Not  full,  fays  the  original  :  that  is,  not  filled  up  with  that 
finceriiy  and  7.cal  whicli  C'od  reqiires  :  A  man  maybe 
full  of  good  works,  and  yet  hi',  wo'-k;.  not  be  lull  ;  a  man 
may  be  full  of  prayer,  pray  Hiuth,  prav  oiien,  and  yet  his 
prayer  no:  full,  but  vain  snd  » inp'y  ;  linccrt  y  i>  the  ful- 
nels  or  filling  up  ot  .til  dutifs  ;  it  is  not  coiriiwn  Iradty, 
but  the  w.ini  of  liiiceritv  and  foundners,  zeal,  and  leriouf- 
nels,  which  Chriil  complains  of.  6.  The  danger  ihreairiied 
10  feturity  ami  fiothfulnef'i  ;  JJ  thou  fiatt  roJ  lauh^  /  xuHl 
come  upon  thdf  ai  a  thief;  that  is,  ■'  1  will  fuipriie  thee 
with  my  jtidgiiients  in  tiie  jHidft  of  thy  lecurity,  ;is  a  thief 
dues  pcrlons  when  they  are  alhep,  .•mil  Icjib  espc^f  him  ;" 
the  expreliioii  plamlv  iniiuMtes,  both  the  fudilcnnel'i  of  the 
judgment,  and  the  leveniy  of   the  judgment  threatened. 

4  Thou  haft  a  few  names  even  in  Sardis  which 
have  not  defiled  their  garments  ;  and  they  fliall  walk 
witti  me  in  white  :  ior  tney  are  wortliy. 

Note  here.  That  though  the  greater  p  irt  in  Sardis  were 
dead  or  dying,  that  is,  declining  and  decawng,  yet  there 
v.'ere  foinc  that  lupr  theit  innocency,  and  preferred  thein- 
felves  from  error  and  fal'.'e  worlliip  from  erroneous  prin- 
ciplc^  and  debauched  practices.  Farther,  "^  hat  thele  lew 
which  keep  themfeKes  pure  above  the  rcfl,  are  not  con»- 
manded  to  feperate  from  the  reft.  Doctrines  crying  up  pu- 
rity to  the  prejudice  of  unity,  rejedf;  for  the  gofptl  c.ill- for 
uniiy  as  well  as  for  purity.  The  reward  promifed  to  luch 
abkeeptheinlelvesin  Sardis  p.ure  both  from  error  and  vice  ; 
they  Jhall-Mulk  with  Cbrxfi  in  -.vhitf^,  Ike  perfons  of  dignity 
and  honour,  like  kings  and  coiiquerors,  who  of  ohi  wore 
white  garments  ;  they  fliall  have  the  reward  of  their  inno- 
cency  and uprightnefs,  for  they  are  worthy  of  it,  according 
to  the  law  of  grace,  which  promifeth  it  to  them  ;  they 
have  walked  worihily,  with  a  worthmefs  of  meeknel's  nut 
with  a  worthinefs  of  merit  ;  they  are  therefore  meet  re- 
ceivers, though  not  meritorious  purchafers  of  this  reward. 

5  He  that  ovcrcometh,  the  fame  fhall  be  clothed 
in  white  raiment  ;  and  I  will  not  blot  out  his  name 
out  of  the  book  of  life,  but  I  will  confefs  his  name 
before  my  Father,  and  before  his  angels. 

Ohferve,  Chrift  doth  not  fay,  he  that  couflicleth,  but  he 
that  vanquifhcth  ;  not  he  that  conquerethoiice  ort*icc.  in 
the  fpiritual  combat,  butheihat  overcomes  at  I-tt  the 
temptations  and  perfecuiions  from  without,  the  lulls  and 
corruptions  from  within,  he  fnall  be  cl'.thed  with  rvhite  '  at- 
men! ;  that  is,  with  robes  of  glory,  ss  the  reward  of  his  in- 
nocency  and  virtue,  and  as  a  mark  of  dignity  and  honour  ; 
and  farther,  I  will  mt  hht  his  ti'jme  out  rf  ;he  lnjok  0/  life  ; 
that  i-,  they  fliall  be  enrolled  in  it,  and  certainly  laved,  and 
I  will  prcfeni  them  ti<  my  Father,  yea,  1  will  publickly  own 
them,  and  confefs  them  before  God,  angi',  and  men. 
Lord  !  wh.1t  an  honour  is  this,  to  kno^v  thy  people  b/ 
name,  and  to  call  thcin  by  name  before  thy  throne,  and 
there  publickly  to  acknowledge  llietu,  and  prtalaim  the  good 
done  by  them  !  Oh  let  it  be  our  care  to  get  firtt  the  white 
garment  of  grace  on  earth,  and  then  wc  Ihall  uot  uiifs  of 
the  white  robes  of  glory  in  heaven, 

6  He 


Chap.  ii. 


REVELATION. 


1113 


6  He  that  hath  an  ear,  let  him  he#what  the  Spi- 
rit faith  unto  the  churches. 

Thefe  words  are  the  fameexhortatoryconclufions  which 
we  find  added  by  Chrirt  to  all  the  foregoing  epillles  ;  and 
plainly  (ignify  thus  much,  that  all  perl'ois  fliouid  look  upon 
tiicnifelves  as  coiicsnied  in  thefe  feveralmeflaires  which  the 
Spirit  of  Chr  ft  fends  unio  the  churches  ;  hence  it  is  fo  oft 
repe.itfd  bvith  in  the  former  ch.ipter  andlnthis  chapter,  be- 
caufe  it  ibof  fucliuniverfal  ufe,  and  fo  nearly  concerns  U;  ull. 

7  ^  And  to  the  angel  of  the  church  in  Philadel- 
phia, write,  Thefe  things  faith  he  that  is  holy  :  he  that 
is  true  ;  he  thathuh  thekey  of  David;  he  thatopen- 
eth,  and  noinanlhuttcth  :  and  (hutteth,  andnoinan 
openeth  :  8  I  know  thy  works  :  behold,  I  have  let  be- 
fore the  an  open  door,  and  no  man  can  fhut  it  :  for 
thou  haft  a  little  ftrength,  and  haft  kept  my  word, 
and  haft  not  denied  my  name,  g  Behold,  I  will  make 
them  of  the  fynagogue  of  Sitan,  which  fay  they  are 
Jews,  and  arc  not,  but  do  lie;  behold,  I  will  make 
them  to  come  and  worftiip  before  thy  feet,  and  to 
know  that  I  have  loved  thee. 

Here  we  have  the  fixth  epiflle  endited  by  Chrift,  written 
and  lent  by  St.  John  to  the  church  of  Philadelphia,  which 
name  figni'fies  hrotherly  hve,  and  we  may  reafonably  fup- 
pofe  that  grace  of  love,  unity,  and  concord,  was  eminently 
found  with  and  amongit  the  members  of  this  church,  and 
had  a  mighty  influence  upon  them  in  the  praftice  of  uni- 
verfal  godlinefs,  in  as  much  as  we  find  not  this  church 
blamed  by  Chrill  for  any  thing  ;  not  that  fhe  was  wholly 
faultlefs,  and  altogether  unblameable,  but  being  free  from 
thole  grofs  mifcarriages  which  were  in  other  chnltians,  and 
abounding  with  love  to  Chrift,  and  one  towards  another, 
Chrift  gracioufly  paffes  by  and  overlooks  her  failings  and 
infirmities,  and  only  proclaims  her  virtues  and  good  works. 
Sincerity  and  love,  though  they  do  not  blind  Chrift's  eye, 
that  he  cannot  fee  fin  in  his  people,  yet  it  caufes  him  to 
look  upon  their  failings  with  a  pitiful  and  companionate 
eye.  This  Philadelphia  is  faid  to  be  a  mean  city,  not  far 
from  Sardis,  yet  here  Chriil  had  a  very  eminent  church, 
not  faolted  for  any  thing  ;  it  is  not  the  grandeur,  but 
gracioufnefs  of  a  people,  tit  it  renders  a  place  renowned  :  In 
this  epilUe  to  the  Philadelphians,  we  have  thefe  particulars 
obfervable.  i.  A  lofty  del'cription  of  Chrift,  by  whofe  au- 
thority ic  was  written,  He  is  holy  am/true,  holy  in  himfelf 
eflentially,  holy  with  refpcft  to  usconiinunicatively,  the  au- 
thor, approver,  and  difpenferof  all  holinefs  ;  andirue,  that 
is,  a  lover  and  approver  of  truth.  This  title  affures  the 
church  of  the  truth  of  all  his  prediftions,  promifes,  and 
threateniiigs  ;  thefe  two  titles //o/y  and  true,  are  generally 
afcribed  to  God  in  the  OldTeftament  ;  thefe,  Chrift  in  the 
New  l>ftamentofcen  attributes  to  himfelf,  which  he  had 
never  done,  had  he  not  been  truly  .-ind  re.nlly  God.  'I  he 
other  part  of  the  defcription  of  Chrift  follows,  that  hath  the 
k:y  of  David  ;  that  is,  of  the  church,  of  which  David  wds 
a  type  ;  by //j- /;.-j' power  is  denoted  ;  Chriif,  as  Mediator, 
has  an  abfolute  power  over    the  church,  being  Lord  and 


head  of  it,  and  lias  committed  a  minifterial  power  of  the 
kiys  to  the  governors  and  paftors  of  it,  and  having  this 
key  of  the  church  in  his  own  band,  by  virtue  of  it  he  opens 
and  nune  can  Jhut  ;  and fljutteth,  and  tior.e can  open  ;  thatis, 
he  can  open,  when  he  will,  the  door  of  fuccefs  to  his  faith- 
ful minifters,  by  opening  the  hearts  of  his  people  through 
the  power  of  converting  grace,  and  no  man  can  fliut  thac 
door  which  Chrift  will  thus  open  ;  and  again,  when  he 
(huts  the  finally  impenitent  out  of  the  church  and  out  of 
heaven,  no  m.in  can  open  and  bring  them  in  againft  his  ' 
will.  2.  The  fpecial  favour  which  Chrift  indulged  to  this 
church,  namely,  the  favour  of  fuccefs  in  her  gofpel-admi- 
nKtraiions  :  Behold,  I  havcfet  btfore  thee  an  open  door.  Un- 
der the  metaphor  of  an  open  do'ir,  the  fuccefs  and  progrefs 
of  the  gofpel,  in  the  preaching  and  difpenfation  of  it,  is 
fiiadowed  forth  ;  it  is  a  fpecial  favour  from  God  when  he 
opens  a  door  of  advantage  to  us  to  do  good,  theleaft  good, 
either  by  convincing  or  converting  finners,  or  by  edifying, 
ftrengthening,  and  comforting  faints,  and  when  God  is 
pleafed  to  open  fuch  door,  none  fliall  (hut  if.  Ohferve,  3. 
The  commendation  given  by  Chrilf,  of  this  church,  thou 
hafl  a  little Jlrength  ;  a  little  fpiritual  and  inward  ftrength, 
and  but  few  external  and  outward  helps  and  advantages, 
yet  haj}  thou  kept  my  word,  my  doctrine  of  faith,  and  my 
precepts  for  holy  walking,  thefe  haft  thou  kept  pure,  and  ♦ 
haf}  not  denied  my  name,  but  adhered  conftantly  to  thepro- 
feflion  of  me  and  my  gofpel,  notwithftanding  all  the  temp- 
tati(jns  thou  haft  met  with,  by  fulFerings  and  reproaches. 
Note  here,  How  Chrift  took  notice  of  that  little  meafureof 
ftrength  which  this  church  had,  and  accepted  it  ;  weak 
grace,  iffmcere,  (hall  always  find  acceptance  with  Chrift  ; 
thou  haft  a  little  ftrength,  and  haft  kept  my  word.  Ohferve, 
4.  The  gracious  promife  made  by  Chrift  unto  his  church, 
that  her  enemies  (hould  fuWmit  themfelves  unto  her,  and 
worfliip  before  her  feet  ;  hehold,  fays  Chrift,  /  luill  make 
themof  the  fynagogue  of  Satan,  which  falfely  call  themfelves 
Jews  ;  I  will  make  them,  namely,  by  the  power  of  my 
grace,  to  come  and  'Morjhip  before  thy  feet  ;  they  (hill  re- 
verence thee,  and  pay  a  civil  refpectto  thee,  and  fliall  know 
that  I  have  loved  thee.  Learn  hence.  That  the  fubmiffion, 
which  the  enemies  of  the  church  (liall  be  forced  to  maKe 
unto  her,  by  the  power  of  Chrift,    is  great  and  wonderful. 

10  Becaufe  thou  haft  kept  the  word  of  wiy  pati- 
ence, I  alfo  will  keep  thee  from  the  hour  of  temp- 
tation, which  fhall  come  upon  all  the  world,  to  try 
them  that  dwell  upon  the  earth,  11  Behold,  I  come 
quickly :  Hold  that  faft  which  thou  haft,  that  no 
man  take  thy  crown.  12  Him  that  overcometh,  will 
I  make  a  pillarin  the  the  temple  of  my  God.  And  he 
Ihall  go  no  more  out  :  And  I  will  write  upon  him 
the  name  of  my  God,  and  the  name  of  the  citv  of 
my  God,  which  is  new  Jerufalem,  which  cometh  down 
out  of  heaven  from  my  God  :  And  /  xvill  write  upon 
Am  my  new  name.  13  He  that  hath  an  ear,  let 
him  hear  what  the  Spirit  faith  unto  the  churches. 

Still  our  bleflfed  Saviour  proceeds  with  promifes  and  eq- 

couragements  to  this  church,  becaufe thoiihajt kept  thy  vjord 

?   15  of 


1114, 


REVELATION. 


Cmap.  111. 


tfmy  potieitce .  Werenole,  That  the  doiflrine  of  the  gcfpel 
is  called  the  word  of  Chriil's  paucnce,  partly  becaufe  it 
leaches  patience  in  perfecuting  liiues,  and  partly  hfcaufe  it 
is  a  do(flrine,  which  cannot  firmly  be  adhered  to  wiihnuc 
patience,  thou  ho/}  kept  the  luird  <jJ  my  patience.  To  keep 
this  word  of  Chrift's  patience,  implies  n»)t  only  the  keep- 
ing his  do(flrine  pure  and  uncorrupted  from  error,  but  alio 
the  obferving  and  praclifing  all  the  duties  of  a  good  lite. 
And  note,  The  reward  pronnfed  to  this  church  for  the  pcr- 
g,  forming  of  this  duty,  becaufe  thou  haj}  kept — /  -w'tll  k;ep 
thee  ;  Chrift  will  not  be  behind-hand  in  rewarding  our 
obedience,  no,  not  in  this  life,  1  will  (here)  keep  thee  from 
the  hoar  of  temptation,  which  Jhall  come  upon  all  the  luorU. 
Here  note,  i.  That  a  time  ofaffl-dtion,  much  more  of  per- 
secution, is*a  time  of  temptation,  becaufe  an  affli<fted  and 
perfecuted  ftate  hath  many  circuinftances  attending  it,  by 
which  all  are  tried,  and  fome  cnfnared.  2.  That  a  time 
of  trial  and  temptation  will  come,  mod  certainly  come, 
fooner  or  later,  upon  all  perfons  that  dwell  upontheearth, 
upon  finners  as  well  as  faints,  upon  hypocrites  as  well  as 
(incere  chriftians  ;  which  trials  will  infallibly  difcover  the 
faith  and  conftancy  of  the  one,  the  corruption  and  apoftacy 
of  the  other.  Dfhold,  I  come  quickly .  Hold  that  fajt -which 
thou  hafl.  Sec.  Ohferve  here,  Notwithftanding  this  church's 
I  conftancy,  yet  Chrift  exhorts  her  to  fteadfaftnefs,  hold  fuj}  ; 

the  fteadieft  and  molt  ftedfafl  chriftians  have  need  to  be  of- 
ten cautioned  and  counfelled  againft  backfliding.      Ohferve 
alfo,  The  encouragements  which  Chrift  gives  his  church 
to  hold  faft  her  iianocency,  fidelity,  and  patience  ;   the  firft 
is  drawn  from  the  ftiortnefsof  her  fufterings,    by  reafon  of 
Chrift's  fudden  coming,   behold  1  come  quickly ,    that  is,   to 
deliver  my  faithful  people,  and  to  deftroy  their  enemies  ; 
the  fecond    is  drawn  from  the  hazard  which  they   run   of 
lofing  the  crown,  for  want  of  an  unfainting  perleverance, 
holdjafl,  that  no  man  take  thy  crown.      Where  nUe,   That 
only   the  perfevering  chriftian  fliall  be  crowned,    and  that 
each  perfevering  chriftian  ftiall  have  his  own  crown  ;  there 
are  probably  differences  of  reward  in  heaven,  as  well  as 
degrees  of  mifery  in  hell  ;  for  quality  the  glory  will  be  the 
fame,  they  fhall  fhine  as  the  fun,  for  degree  it  will  likely  be 
differing  as  much  as  one  ftar  differs  fron»   another  ftar   in 
glory.      Him   that    overcometh,    will  I  make  a  pillar   in  the 
temple   of  my   God,  &c.     Ohferve   here,   Chrift  promifes  a 
threefold  reward  tothem  that  finally  overcnmeali  the  lenip- 
taiions  and  trials  of  this  life.      i.    They  fliall  be />/7/arj- in 
God's  temple,  that  is,    honourable  and   glorious  members 
of  the   triumphant  glorified  church,   and  (hall  have  a  fixed 
happinefs  therein  ;  poffibly  the  Holy  Ghoft  here  alludes  to 
the  pillars  in  Solomon's  temple,  which   were  very  beauti- 
ful.  2.  They  fhall  ge  no  more  out  ;   the  pillars  in  Solomon's 
porch  were  removed  and  catried  away  by  the  Chaldeans, 
but  thele  pillars  fliall  be  perpetual,  their  glorious  ftate  fliall 
be  a  fixed  unchangeable  ftate  ;   when  all   the  pillars  of  the 
earth  (hall  tremble,   thefe    pillars  in  the  temple  of  heaven 
fliall  remain  immoveable  to  eternal  ages.      3.    As  Ih  pillars 
erefted  by  men,    their  names  were  written  and  engraved, 
in  like  manner  does  Chrift  here  promife  the   infcription  of 
a  threefold  name  upon  thefe  pillars,   the  name  of   C'jd  the 
name  of  the  c;7y  0^  Goi/,    and   his   new  naTie.     The   name 
of  God  fignifics  the  perfoi  to  be  an  adopted  child  of  God  ; 
the  name  of  the  city  rf  Gad,  declares  fuch   a  perlbn   to  be 


a  citizen  of  theWew  Jerufalem,  which  is  faid  to  come  down 
out  of  heaven,  that  is,  the  knowledge  of  it  comes  down  to 
us  from  God,  elfe  we  had  never  known  it,  nor  could  ever 
have  conceived  of  it  ;  and  Chrift's  new  name,  is  that  of 
the  glorious  Redeemer,  and  fignifies  him  that  overcometh 
fliall  be  honoured  as  one  of  Chrift's  redeemed  ones  ;  the 
Vkhole  name  put  together,  to  wit,  the  name  of  God,  the 
name  of  the  city  of  God,  and  the  new  name,  fignifies  an 
adopted  Ion  nf  God,  and  heir  of  the  new  Jerufalem,  and  a 
living  member  of  Chrift  the  glorified  Redeemer  ;  thus  fliall 
it  be  done  to  them  whom  Chrift  delighteth  to  honour  in  the 
new  Jeruf.ilem  ;  they  fliall  fpend  an  eternity  in  the  raptu- 
rous and  ravilhing  admiration  of  that  love  which  Father, 
Sou,  and  Holy  Spirit  bellowed  upon  them,  in  making  them 
firft  the  adopted,  and  now  the  glorified  fons  of  Gi)d.  He 
that  hath  an  ear,  let  him  hear,  &c.  Thiv  is  ag?in  the  clofe 
and  conclufion  of  this  as  it  was  before  of  all  the  epiltles,  in 
w'hich  Chrift  calls  upon  all  perfons  to  hear  and  conlider 
w  hat  he  faith  by  his  Spirit  to  his  church,  and  to  hy  it  deeply 
to  heart  for  theirinftruclionand  admonition.  Thecounfel 
which  is  giveni  by  Chrift  toone  particular  church,  he  requires 
and  expeds  fliould  be  applied  to  all,   and  improved  by  all. 

14  And  unto  the  angel  of  the  church  of  the  Lao- 

diceans, write,  Thefe  things  faith  the  Amen,  thcfaith- 
ful  and  true  witnefs,  the  beginning  of  the  creation  of 
God:  15  I  know  thy  works,  that  thou  art  neither 
cold  nor  hot  ;  I  would  thou  wert  cold  or  hot.  16 
So  then,  becaufe  thou  art  lukewarm,  and  neither 
cold  nor  hot,  I  will  fpue  thee  out  of  my  mouth. 

This  epiftle  to  the  Laodiceansis  the  fevcnthand  latlepif- 
tle  which  Chrift  commanded  St.  John  at  this  time  to  write  ; 
moft  o£  the  churches  were  found  faulty  before,  but  none 
like  this  here.  Formality  and  hypocrify,  coldnefs  and  in- 
differency,  in  religion,  had  fo  far  prevailed  in  this  church, 
that  we  find  nothing  commended  in  them,  nothing  of  good 
fpoken  of  them,  and  none  of  them  exempted  from  the  ge- 
neral charge  brought  in  againft  them  for  that  lukewarni- 
nefs  and  hvpocnfy.  In  this  epiftle  now  before  us,  ohferve, 
1.  A  defcrijition  of  Chnft  in  his  defervedly  glorious  titles, 
thus  faith  the  Amen,  the  faithful  and  true  witnefs,  that  is, 
he  that  is  verity  and  truth  itfelf,  both  in  his  promifes  and, 
his  threatnings,  who  is  holy,  and  cannot  lie  :  righteous, 
and  canno'  deceive  ;  wife,  and  can  never  be  deceived  ; 
therefore  Chrift  takesupon  him  this  name  here  of  the  faith- 
ful and  true  witnefs,  to  awaken  thefe  drowf/  hypocrites, 
to  fee  and  confider  that  he  knowstheir  ftate  and  condition, 
and  will  teftify  and  witnefs  againft  them.  Thereis  no  fuch 
effectual  remedy  againft  hypocrify,  lukesvarmnefs,  and  in- 
difference, in  the  matters  of  religion,  as  a  firm  lieli'-f  of 
Chrifi's  omnifciency  and  veracity.  The  other  title  given 
to  Chrift,  lithe  beginning  of  the  creation  of  G:d  ;  that  is 
the  beginner  of  the  creation  if  God,  the  original  and  firft 
caufe,  by  which  all  the  creatures  of  God  had  their  begin- 
ning. Chrift  is  not  on\y  principium  principutum,  bm  prin- 
ciptum  principians  ;  not  ihe  pallive  beginning,  or  he  that 
firft  created,  but  the  sU'we  beginning,  or  he  by  whom  the 
creation  was  begun,  both  the  old  and  nesv  creation.  Now, 
Chnft  takes  upon  him  this  title  tocncourage  the  Laodiceans 
to  come  unto  him  (according  to  the  invitation  given  verfg 

18.) 


Chap.  hi. 


REVELATION. 


1115 


18.)  to  recover  them  from  their  formality,  feeing  he  is  otn- 
nipotent,  and  can  give  a  bein^;  nnd  bf  jnnning  to  p.race  in  the 
n^  creation,  as  he  did  to  n^tm-e  in  ihe  old  and  firft  crea- 
tion,    2.     The  repii'of  here  given  to  this  church  of  Lao- 
dicea,  /  knew  ihou  irt  neithr-r  hot  nor  coU,  thou  art  not  for 
open  herefyor  infiileiity,  bnt  likeftwell  aprofeflionof  chrif- 
tianity;  you  receive  the  •rnfpel,  and  fo  are  not  quite  cold, 
but  yoLi  want  zeal  to  fuiFer  any  thing  for  it,  and  fo  are  not 
at  all  hot,  I  fee  nothing  in  thee  but  nlui;ewarinindi{F<.Tency, 
f«r  which  I  difown  ihee.nay  difdain  ihee.   Ltam  i.  That 
CJirifl  loaths  lukewarm  perfons,    who  profefa  chritVianity 
with  referve";  for  worldU  f^ft-ty.      Thefe  LaoJiceans  were 
neither  enensies  toChrill,  nor  true  friends,  but  ferveil  God 
and  K^iu.  Chri(t  anJ  the  world  by  turns,  asoccafioii  ferveJ. 
2.  ThdUji^h  God  aboniiiiatf  s  luke vvarinnefs  and  want  ofzfal, 
yet  he  will  not  difown  thole  w  ho  have  any  fpark  of  truezeal, 
thouirh  defective,  and  culpably  reinifs,  he  will  not  quench 
fiBoakinpflsx,  bur  blow  it  up  into  a  holy  flame  ;  hut  all  that 
have  nut  fo  much  zeal  as  to  preferChrift  beforethe  world, 
(hall  be  sccouated  his  enemies,  and  difowiied  by  him. 

17  Becaufe  thou  fayefl;,  I  am  rich,  and  increafed 
with  goods,  and  have  need  of  nothing  ;  and  knowefl 
not  that  thou  art  wretched:  and  miferable,  and  poor, 
and  bhnd,  and  naked.  18  I  counfel  thee  to  buy  of 
ine  jold  tried  in  the  fire, that  thou  mayeft  be  rich ;  and 
white  raiment  that  thou  mayeft  be  clothed,  and  that 
the  fhameof  thy  nakednefs  do  not  appear;  and  anoint 
thine  tycs  with  eye-falve  that  thou  mayeft  fee. 

Obr^rvehere,  i.  ihis  church'^  partial  opinion  of  herfelf, 
her  vanity  and  vain-f^loriousolfentation,  accompanied  with 
felf-efteem.  2.  That  this  boalfing  and  vain  jrlorious  of- 
tentationdid  very  probably  fpring  from,  and  was  occafioned 
by,  this  church's  worldly  profperity.  We  are  apt  to  mif 
take  the  warm  fun  for  God's  blefllng,  and  to  apprehend 
when  we  are  great,  that  we  are  gracious ;  and  becaufe  rich 
in  goods,  conclude  ourfelves  rich  in  grace:  But  alas!  God 
litis  up  the  light  of  his  common  providence  upon  thoufands 
■w  horn  he  does  not  lift  up  the  light  of  his  reconciled  coun- 
tenance upon.  3.  Chrift's  impartial  judjiment  concerning. 
:his  church  of  Laodicea,  Thou  fay ejc  thou  art  rich,  and 
reedeji  nothing  ;  but  I  fay,  //;  u  art  lurttched,  and  miferable, 
&c.  Behold  here,  how  fome  have  little  or  no  grace,  who 
yet  conceit  they  have  much  grace;  as  fome  reckon  their 
temporal,  fo  there  are  others  that  value  theirfpiritual  eftate, 
at  many  thoufands  beyond  what  it  really  is,  and  when  upon 
a  jurt  balance  of  account,  they  are  worth  nothing  Ah 
mift-rable  fouls !  empty  and  guilty,  poor  and  penn)  lefs  in 
fpirituals,  wanting  every  thing,  but  efpecially  a  fight  and 
fenfe  of  their  poverty  and  wants.  4.  The  counftl  given 
by  Chrift  to  this  church,  very  fuirable  to  her  condition  ; 
what  pinches  more  than  poverty  ?  Here  is  gold  to  enrich  us. 
What  Ihames  u,  more  than  nakednefs  ?  Here  is  a  promil'e 
of  raiment  toclorhe  and  cover  us.  What  afljifts  and  grieves 
us  more  than  blindnefs  ?  Here  is  eyefalve  to  anoint  us. 
But  ohfervtf  the  order  of  the  words,  i.  Chrift  fays  not,  / 
command  thee,  but  I courfl  thee.  O  infinite  condefcenfion  I 
the  Lord  Jefus  does  not  alvxays  Cdmmand  like  a  king,  but 
fometinies  counfeJs  like  a  friend  j   he  coutifels  us  by  his 


Spirit,  he  counfel;  us  by  his  miniflers,  he  courtfrN  us  hy 
our  own  conlcicnces.  1.  Chrift's  counfel  is  to  buy  ;  that 
is,  earnelUy  todelire,  and  fincerely  to  endeavour,  the  pro- 
curing fuch  fpiriiual  bli::(rings  as  we  want  ;  we  buy  wi;h 
our  prayers,  our  tears,  our  endeavours.  3.  The  blefllngs 
offired.  tried  gold,  that  will  bear  the  touch-(lane,  thatfaith 
and  holinefs  which  will  give  thee  boldnefs  in  judgment. 
White  raiment,  or  the  merits  of  the  Mediator,  which  covers 
our  (hame  and  nakednefs  ought  of  the  fight  of  God.  An 
eye-falve,  or  the  grace  of  fpi  ritual  illumination,  whereby  we 
lee  ihe  want  and  worth  of  thefe  fpiritu.il  blellings. 

19  As  many  as  I  love,  I  rebuke  and  chaften  ;  Be 
zealous  therefore  and  repent. 

HereChrid  letsthe  Laodiceansunderfland,that  although 
he  had  been  fharp  svith  them,  in  reproving  them  for  their 
formality  andlukewarmnefs,  yet  it  wa<:  upon  a-nvwciful  de- 
•jjn  towards  them,  it  proceeded  from  a  principle  of  love  in 
him,  for  as  many  as  I  love,  (ays  Chrift,  1  rebuke  and  ch.iflen. 
Chrift  does  not  therefore  hate  his  children  becaule  he  cor- 
refts  them,  but  he  therefore  corrects  them  becaufe  he  loves 
them.  Name  the  favourite  whom  God  loved  too  well  to 
ftrike  ;  nay,  commonly  there  goes  the  fevereft  exercifes, 
where  there  has  been  the  greateftlove.  Let  not  then  God's 
chaftenings  of  us  abate  our  love  to  him  ;  necelfity  compels 
God  to  corredt  ;  nothing  is  done  by  rods  but  what  could 
not  be  efFcdted  without  them  :  Be  zeahus  therefore  and  re- 
pent ;  as  if  Chrift  had  faid,  O  Laodicea  !  layafide  thy  luke- 
warm indiffcrency,  and  be  fervent  in  my  fervice,  repent  and 
amend  your  ways,  if  you  would  efcape  your  chaftenings  and 
rebukes,  for  I  had  much  rather  give  you  the  kifles  of  my 
lips  than  the  blows  of  my  hand  :  if  then  you  love  not  cor- 
redion,  prevent  it  by  zeal  and  reformation. 

20  ^  Behold  I  ftand  at  the  door  and  knock.  If 
anymanhear  my  voice, and  open  the  doorlwill  come 
in  to  him,  and  will  fup  with  him,  and  he  with  me. 

Thefe  words  are  very  expreflive  of  the  tender  love,  and 
gracious  condefcenfion  of  Chrift  towards  poor  finners,  full 
of  heavenly  rhetoric,  to  win  and  gain  their  hearts  unto  hiria- 
felf.  Here  obferve.  That  man's  heart  is  Chrift's  door,  that 
this  door  of  the  heart  is  naturally  fhut,  yea,  locked  and 
barred againftChrittbyignoranceand  infidelity;  that,  not- 
withftanding  this,  Chrift  knock'  gracioufly  at  the  doer  of 
nien's  hearts  by  his  word,  by  his  rod,  by  his  Spirit  ;  knock- 
ing is  a  vehement  motion,  a  reiterated  motion,  we  knock 
again  and  again  ;  a  gradual  motion,  firft  more  gently,  then 
loudly  ;  and  it  is  a  finite  motion,  men  will  not  alway:  con- 
tinue knocking,  but  if  no.ie  anfwer,  they  turn  their  backs 
and  go  their  way.  All  the  knocks  of  Chrift  will  ceafe  and 
end,  his  Spirit  will  not  always  ftrive.  Father,  Chrift  doth 
not  only  knock, but  ftand-  knocking,  it  denotes  the  aflidtiity 
ofChrifttn  waiting  upon  finners,  and  his  patience  in  knock- 
ing ;  ftanding  is  a  waiting  pofture,  it  denoies  an  earneft  de- 
fire  and  patient  expeftation.  Though  Chrift  knocks  at  the 
door  of  man's  heart,  he  doih  not  break  it  open,  he  doth  not 
offer  violence  to  men's  wills,  and  lave  them  again  their 
wills,  but  the  holy  Spirit  inclines  them  to  hear  Chrift's  voice, 
and  enables  them  to  open  the  door  to  him,  caufing  them 
to  approve  of  and  confent   to  the  offer  and  call  of  Chrift. 

7  B  2  The 


iiiG 


RE  V  E  L  A  T  I  O  N. 


Chap.  iv. 


The  door  is  no  fooncr  open,  but  Chrift  comes  in  and  fiips 
uitii  the  finner  ;  liis  ccming  in  denotes  our  in-.ion  to  him  ; 
h'\ii/upping,  our  communion  with  him,  impcrfcft  on  earth, 
complete  in  heaven  ;  there  is  a  mutual,  fwcet,  and  Intimate 
communion  between  Chrift  and  believers  here  on  earth  ; 
there  will  be  a  pcrt"t<5l,  complete,  and  uninterrupted  com- 
m;minn  with  him  in  heaven,  when  they  lliall  ever  be  with 
the  Lord. 

2  1  To  him  that  ovcrcometh  will  I  grant  to  fit 
with  me  in  my  throne,  even  as  I  alfo  overcame,  and 
am  let  down  with  my  Father  in  his  throne. 

Here  our  Saviour  concludes  this  epiftle,  as  he  did  the  for- 
mer, with  a  promife  to  the  perfevering  chriftian,  /o  him  that 
cvtrcomelh,  namely,  all  the  trials  and  temptations  of  this  lite, 
and  keeps  his  faith,  love,  and  obedience  entire  to  the  end, 
^'mU  grant,  not  in  a  way  of  merit,  but  of  free  gift  and  grace, 
to  fit  down  with  me  in  my  throne,  namely,  to  partake  of  th*^ 
fame  power  and  glory,  and  kingdorn,  that  I  as  Mediator  do 
now  partake  of.  Where  chfervt',  Chrift  here  dillinguiflies 
between  his  own  throne  and  his  Father's  ;  the  former  feems 
to  be  his  mediatorial,  the  latter  his  efTential,  throne  ;  and  he 
plainly  tells  us,  that  as  he  obtained  his  glory  by  overcoming 
Satan  and  the  world,  fo  muft  wc,  to  him  that  overccmcth 
will  I  grant  to  fit  with  me,  Sec.  the  way  to  heaven  for  Chrift 
and  all  his  members  is  the  fame  ;  as  he  conquered  and 
finally  overcame  on  earth  before  he  was  crowned  in  heaven, 
fo  muft  they. 

2  2  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  faith  unto  the  churches. 

Thus  Chrift  (huts  up  this,  as  he  did  all  the  preceding 
rpiftles  before,  W'ith  a  repeated  exhortation  to  all  chriftiaiis 
to  the  end  of  the  world,  to  hear,  read,  attend  unto,  and  ob- 
ferve  all  the  cautions  and  warnings,  all  the  reproofs  and 
counfels,  all  the  promifes  and  threatenings,  contained  in  this 
and  tlie  other  epiftles,  as  matters  that  do  greatly  concern  all 
chrjftians  to  underftand  and  know. 

CHAP.     IV. 

A  FTER  this  I  looked,  and  behold,  a  door  was 
Jr\  <ipened  in  hf^aven  :  And  the  firfl;  voice  which 
I  heard  w^iasit  were  of  a  trumpet  talking  with  me; 
which  laid,  Come  up  hither,  and  I  will  llicw  thee 
things  which  mufl;  be  hereafter. 

As  if  St.  Jo|-,n  had  faid.  After  my  firft  vifion  ^^•as  over, 
being  defirous  farther  to  underftand  and  know  the  mind  of 
G(xi,  I  looked  upwards  to  heaven,  from  whence  divine  re- 
velations come,  and  it  was  reprefentcd  to  me  as  it  a  di'or 
were  opened  into  the  third  heavens  ;  and  1  apprehended,  that 
I  heard  that  former  voice,  which  fpake  to  me  'in  the  firft 
chapter,  now  fpeaking  to  me  again,  namely,  the  voice  of 
Chrift,  foimding  like  a  trumpet  in  my  ear,  and  laying,  C'ywe 
up  hither,  and  I  will  /hew  thee,  or  give  thee  a  clear  nprcfen- 
tafion  of,  things  that  flitill  be  hereafter.  Where  note,  i.  That 
fuch  a  foiil  as  has  tafted  the  fweetncfs  of  communion  with 
Chrift,  does  long  for  the  farther  and  fuller  enjoyment  of 
him.     After  this  I  I'.'Aed :  It  was  a  gracious  vifion  he  had  of 


Chrift  in  the  firft  chapter,  but  it  did  only  whet  his  defires 
after  more  communiod  with  him,  and  clearer  manifcftations 
from  him.  2.  That  the  Jcnowledge  which  advances  and 
improves  a  man's  iinderftanding  on  earth,  comes  all  from 
heaven  :  Thither  we  muft  look  up,  and  from  thence  feek, 
if  wc  will  know  the  things  of  God. 

2  And  immediately  I  was  in  the  fpirit :  And  be- 
hold, a  throne  was  fet  in  heaven,  and  on:  fat  on  the 
throne.  3.  And  he  that  fat  was  to  look  upon  like  a 
jalpcr  and  a  laidine  flone  :  And  there  was  a  rainbow 
roundabout  the  throne, in  fight  like  unto  an  emerald. 

I  xcas  in  the  fpirit :  that  is,  in  an  ecftacy,  in  a  trance,  in  a 
rapture  of  delight  and  joy,  raviflied  in  fpirit.  This  vifion 
was  re|)refentcd  to  his  inind  more  lively  than  any  corporeal 
objcdls  could  be  to  his  outward  fenfes,  which  were  now  all 
boimd  up.  Olferve\\tTe,  I.  The  \\C\on  hicM,  a  throne  fet  in 
heaven;  St.  John's  mind  was  not  taken  up  with  earthly 
matters  :  Worldly  crowns  and  fceptres  were  now  poorthinqs 
in  his  eftcem,  and  will  be  fo  in  the  eftimation  of  all  others, 
who  have  a  profpeft  of  a  throne  in  heaven,  as  our  apoftle 
had.  2.  The  perfon  whom  he  faw  fitting  upon  his  throne, 
God  the  Father  in  royal  majefty,  whofe  power  and  glory 
was  reprefenred  by  the  funilitude  of  precious  ftones,  parti- 
cularly by  thejafper  and  fardine  ftone  ;  which  ftone,  fay 
fotne,  being  of  a  red  and  fiery  colour,  reprefentcd  how  ter- 
rible God  is  in  judgment,  clothed  with  omnipotent  power 
and  inflexible  jufticc  ;  but  to  allay  the  terror  of  this  vifion, 
St.  John  faw  a  rainbo-w  round  abdul  the  throne,  in  fight  like 
unto  an  emerald :  this  was  very  comforting,  for  the  rainbow 
was  of  old  a  token  of  God's  covenant,  Gen.  ix.  that  he 
would  never  more  drown  the  world  by  water  ;  here  it  de- 
notes the  covenant  of  grace,  \^■hcrcby  the  church  is  fecurcd 
from  the  deluge  of  God's  wrath  by  the  blood  of  a  Mediator  ; 
and  mark,  this  rainbow  was  round  about  the  throne  :  let 
God  look  which  way  he  will,  here  is  that  which  reminds 
him  of  his  covenant  and  promife;  and  the  colour  of  this 
rainbow  waslike  an  emerald  ;  that  i^,  of  a  moft  picafant  and 
delightful  grcennefs  ;  fignifying,  that  Almighty  Gixl,  in 
mindfulncls  of  his  covenant,  takes  unfpeakablc  delight  and 
plcafure  in  the  cxercife  of  mercy  towards  his  children,  even 
then  when  he  appears  clothed  with  terror,  to  judge  and  fen- 
lence  an  impenitent  world.  Bklle.l  be  God,  that  he  that 
fitteth  upon  the  throne  of  judgment  has  a  rainbow  about 
him,  giving  Tuil  alllirancc,  that,  tor  his  covenant  fake,  the 
floods  ot  his  wrath  ftiall  not  overwhelm  his  children  when 
his  enemies  are  fwept  away  with  the  deluge  of  deftruction. 

4  5  And  round  about  the  throne  were  four  and 
twenty  feats  :  And  upon  the  feats  I  faw  four  and 
twenty  elders  fitting,  clothed  in  white  raiment ;  and 
they  had  on  their  heads  crowns  of  gold. 

St.  John  having  defcribcd  Almighty  God  as  fitting  upon 
his  throne  in  the  foriner  vcrfc,  here  he  declares  whom  he 
faw  about  the  throne  as  aftciVors  with  him,  namely  Four  and 
twenty  elders  :  by  which  fome  underftand  the  pairi.irchs  and 
apolUes,  as  reprefL-ntatives  of  the  Jcwilh  and  Cliriftian 
church  ;  other.-  underlbnd  hereby  the  whole  body  of  private 
chriftians,  a  certain  number  bting  put  for  an  uncertain, 

who 


Chap.  iv. 


REVELATION. 


1117 


whoarereprefeiited,  I.  As  rnund about  i he  throne,  toilenore 
their  nearnefs  unto  God,  and  their  coinniunion  with  him. 
2.  Ki  fitting,  to  fignify  their  flare  of  rclt  and  eafe,  atidto 
denote  their  I'ettled  and  feojre  condition  of  h.nppinefs  which 
they  now  enjoy.  3.  As  clothed vitb -jwhite  raiment,  to  re- 
prefcnt  their  prieftly  dignity,  that  they  were  all  prielh  unto 
God  ;  as  alfo  theircelertial  purity  and  glory.  4.  As  having 
on  their  heads  cro-.vns  of  gold ;  this  kingly  dignity,  that  as 
kings  they  do,  and  (hall  reign  with  Chi  ilt  for  ever  and  ever, 
■who  having  loved  them,  and  vjafyed  them  from  their  fins  in 
his  own  hhoti,  has  thadc  them  kings  and priejl s  unto  Cod.  5. 
They  are  called  t/i/frj,  tofignify  their  great  wifdom  and  ex- 
perience ;  fiich  as  with  patriarchs  and  aportles  have  done 
-  the  greateft  fc-rvices  for  God  en  earth,  Ihall  Ihare  with  him 
in  the  higheft  (^ignitv  and  honour  in  heaven,  fitting  nearer 
the  throne  than  others  :  St.  John  faw  the  elders  not  on- 
ly near  the  throne,  but  fitting  round  about  it. 

5  And  outof  the  throne  proceeded  lightnings,  and 
thunderings,  and  voices  :  And  there  ivere  feven  lamps 
of  fire  burning  before  the  throne,  which  are  the  fe- 
ven fpirits  of  God. 

'Ryiketbrone,  God  isreprefentedasa  Judge  ;  hythethun- 
derings,  and  lightnings,  3ndvoices,\^  rcprefenced  the  terrible- 
iitfs  of  God  ill  judging  Tinners.  As  the  law  vi^as  delivered 
upon  mount  Sina'i  in  lightning  and  thunder.  To  will  there 
be  the  fame,  nay,  f.ir  greater  dread  and  terror,  when  God 
comes  to  judge  and  plead  wiih  Tinners  for  their  wilful  and 
repeated  tranfgreirions  of  that  law.  By  the  feven  lampsof 
fre  hw'ung  before  the  throne,  fome  underftand  the  holy  Spi- 
rit of  God  in  its  manifold  gifts  and  graces,  enlightening, 
ouitkening,  warming,  comforting,  the  church  of  God  ; 
others  underftand  the  holy  angels,  who  are  continually 
wailing  upon  this  Judge,  and  attending  of  this  judicature, 
who  are  ashis  cy  s  and  feet ;  that  is,  his  ready  inlbuments 
if>  execute  his  pleafiire.  God,  in  the  judgment  of  the  great 
day  will  be  aiteiicled  by  his  faints  as  affellorSjby  his  angels 
as  affiibnts. 

6  11  And  before  the  throne  there  was  a  fea  of  glafs 
like  unto  chrjital. — 

By  this/>rt  of  glafs  there  fecms  to  bean  alluTion  to  that 
lame  vciTtrl  of  water  in  tile  temple,  called  the  brazen  fta,  in 
which  Aaron  anJh.s  Tons  did  vvalli  thsrafelves  before  t)iey 
adinioiltered  in  holy  things ;  figii:fying that  purity  which  is 
required  in  all  the  uorliiipper*,  but  elpeciajly  in  all  iliemi- 
niltersofGod  :  And  becaufe  the  ufe  of  tnisfea,  in  thetem- 
p]p  ismadegood  in  Chrill,  ihelaver  of  hi?  blood  might  be 
fignificd  by  thi-  fea  ofglal-here  rcprefcnted,  which  is  com- 
pared to  chryllal  ;  dt^noting  the  fpoilefs  innoct-ncy  of  his 
perfon  and  (ufTerings,  and  the  puriiy  and  dearncfs  of  his 
•juOified  members.  Other-,  by  this  fea  of  glah,  u  ill  have 
the  world  reprtfented  to  St.  John's  viTiunary  view:  1  he 
world  (fay  they/  i^  conip.ircd  to  a  fea  for  its  inllahility, 
ten'.p'-ltuv)urnefs,  anduntertain  motion  ;  wt^ fea nj glafs,  for 
its  flipjierineff,  and  lor  its  brittlenefs  :  GiaA  yields  no  good 
footing  to  any  that  (land  upon  ir,  iioi»doe-  (tie  world  to  any 
that  ftav  themfclves  upon  it ;  aiid  to  a. fa  f  glafs  likechryf 
ttil,  becaufe  cf  the  clearnefs  and  tranfpareiicy  of  it  toGod; 


he  fees  quite  through   ir,  all  the   councils   and   actions  of 
men  being  naked  and, open  before  God  and  the  throne. 

— .A.nd  in  the  midfl:  of  the  throne,  and  round  a- 
bout  the  throne,  wereioux  beafls  full  of  eyes  before 
and  behind.  7  And  the  firll  beafl  luas  like  a  lion, 
and  the  fecondbeaft  like  a  calf,  and  the  third  bead 
had  a  face  as  a  man,  and  the  fourth  beafl;  was  like  a 
flyingeagle.  8  And  the  four  beafls  had  each  of  them 
fix  wings  about  him  ;  and^/jf)'  were  full  of  eyes  with- 
in :  And  they  rcfl  not  day  and  night,  faying.  Holy, 
holy,  hoi)'.  Lord  God  Almighty,  which  was,  and  is, 
and  is  to  come. 

By  the  four  beafts  here,  underftand  the  four  evangelifls 
in  fpecial,  and  all  gofpclmiiiillers  in  general,  who  vvent  forth 
to  preach  the  word  in  all  the  quarters  of  the  world  :  And 
here  we  have  a  moft  ftately  emblem  of  true  gofpel-minif- 
ters,  they  have  the  courage  of  the  lion,  the  ftrength  of  the 
ox,  theloftinefsof  the  eagle,  the  face,  that  is,  the  prudence 
and  difcretionof  a  man.  Farther  they  are  defcribed  <;j/m// 
of  eyes  ;  they  have  eyes  looking  before  them  to  God  for  di- 
rection, looking  behind  them  to  the  flocks  they  lead,  and 
•within  them  to  their  own  hearts.  They  have  alfoTix  wings; 
with  two  they  cover  their  faces,  manifefting  their  deep  re- 
verence of  God,  with  twothey  cover  theirfeet,  manifefting 
the  humble  fenfe  of  theirinfirmiiies,  and  with  two  they  fly 
with  cheerful  expedition  to  the  fervice  of  God.  Olferve 
next.  What  was  reprefented  to  St.  John,  as  iheperpetual 
employment  and  work  of  heaven  ,  namely,  incefTantly  to 
admire,  love,  and  praiTe  the  holinefs  of  God,  which  is  the 
excellency  of  all  his  other  excellencies.  Zf^Jr/ihence,  That 
the  ct-lrbra  ting  of  the  praifesof  (he  mofthigh  and  holy  God, 
is?he  mceflaiu  work  of  glorified  faintsandangelsin  heaven, 
and  a  very  great  part  of  the  work  and  duty  of  the  faithful 
minifter;,  of  God  here  on  earth.  1.  From  thi'  example, 
how  much  it  is  the  duty  of  the  minillers  of  Chrdl,  to  ftudy 
and  endeavour  to  make  God  known  in  all  his  glorious  at- 
tributes, particularly  in  hisholinefi  and  his  po'.ver;  as  alfo 
in  his  eternity  and  liniplicity,  as  he  is  the  fame  yefferday, 
today,  and  forever,  without  variation,  and  (hadow  of 
changing. 

g  And  when  thofe  beafts  give  glory  and  honour 
and  thanks  to  him  that  fat  on  the  throne,  who  liveth 
for  ever  and  ever.  10  5  Thefour  and  twenty  elders 
fall  down  before  him  thatfat  on  the  throne,  and  wor- 
fhip  him  that  livelli for  ever  and  ever,  and  caft  their 
crowns  before  the  throne,  faying,  1 1  Thou  art  wor- 
thy, OLord,  to  receive  glory  and  honourand  potver: 
For  thou  haft  created  all  things:  and  for  thy  pleafuie 
they  are,  and  were  created. 

Olfervehere,  i.  How  St.  John  Taw  both  beaftsand  elders 
reprffenting  rnmifters  and  people,  unitedly  joinrng  '0- 
gether;and  with  one  confenr  founding  forth  the  high  jjr'aifes 
of  their  God  ;  intimating,  how  ihe  u  hole  body  of  Tincere 
chnftiansought  heartily  tojoin  with  their  faithful  inui  Hers 
in  that  blefled  work  ofprailing  and  worfiiipping  the  eternal 

Gcd. 


iii8 


REVELATION. 


Chap. 


God.  2.  Tliat  as  a  farther  act  of  homajrc  and  adoration, 
tlie  four  and  t*einy  riders  caft  thtir  oowtis  tkivn  to  the 
firoun:/ ;  not  in  a  way«of  contempt  and  difii.iin,  as  if  they 
ilij^hted  the  plors'  conferred  upon  ihcni  by  God,  but  in  a 
way  of  humble  uratiiude,  atinbuting  liieir  vi(flory  and  re- 
ward  ro  God,  Mid  not  to  thtinlelvcs,  and  .Tikno\vlcdj;it)(r 
that  whatever  honour  they  have,  they  have  it  from  Cod's 
hand,  and  are  willing  very  willing,  and  ready  toUy  it  dov\  n 
at  God's  feet,  and  iiidiveft  theiiilelves  (.f  ir,  that  ihey  niay 
put  honour  upon  God  ;  profe/Iing  hereby,  that  all  ihf  good- 
nefs  wrought  in  them,  or  done  by  them,  doc'-proced  from 
God's  free  grace  and  mercy,  and  that  the  glory  of  it  i^  ^n- 
tirely  due  to  him.  3.  The  hymn  of  thariklgiving  iilllf, 
which  was  jointly  fung  among  them,  IVcthy  nrl  tlmti,  0 
J.ird,  to  receive  glory,  Sec.  As  if  they  had  laid,  '1  hat  God 
thou  art,  unto  whom  all  the  homage  and  adoration  of  thy 
creaturesarejuflly  and  peculiarly  due  ;  for  thou  hall  created 
all  things  by  thy  omnipotent  power,  and  for  thy  pleafure, 
and  for  the  nianifeftaiion  of  thy  glory,  they  are  llillpie- 
ferved  as  they  were  ai  firft  created.  Where  remark,  1  liar 
every  moment's  prefervation  is  virtually  anew  creation,  and 
that  the  fame  omnipotent  power  is  neceflary  every  moment 
to  preferve  us,  which  was  at  firft  requilite  to  create  us. 
Therefore  worthy  art  thou,  O  Lord,  to  receive  glory,  and 
honour,  and  everlafling  praifes,  as  ihou  art  he  who  givell 
being  toall  creatures,  and  therefore  giveft  it  ihem  that  they 
might  love  and  laud,  magnify  and  blcf«,  glcrily  and  ferve, 
honour  and  obey  thee,  their  great  Creator,  and  gracious 
Preferver.     Amen. 

CHAP.     V. 

AND  I  faw  in  the  right  hand  of  him  that  fat  on 
the  throne,  a  book  written  within,  and  on  the 
backfide,  fealed  with  feven  fcals. 

In    this  chapter  we  have  a  continuation  of  the  vificn  re- 
corded  in  the  foimer  chapter  :    ihereSt.  John  faw  a  throne 
fet  in  heaven,  and  a  perlon  fittingupon  that  throne  in  ma- 
jefty  and  great  glory,  reprelentini',  to  him  God  the  i'aiher. 
Here  he  beholds  the  fame  glorious  perlon  fitting  upon  the 
throne,  wiih  a   book  in  his  right  hand,  -writttrn  within  and 
on  the  hackjiJe,  fealed  with /ivtnfeals.      Obferve  here,     i. 
What  S:.  John  faw,  namely,  a  book,  by  which  Mr.  Mede 
and  others  underftand  a  roll,  containing  God's,  decrees  and 
counfels,  hispurpofes  and  refolutions,  concerning  the  future 
ftate  of  the  church,  as  they  were  tohe  fulfilled  according  to 
prophecy,  .nndbi  ought  lo  pals  in  feveral  ages,  as  the  provi- 
dence ot  God  lliould  order  and  fee  fit.      2.    The  perlon  in 
■whofe   hand  ihib  book  of  the  fecret  counftU  of  God  was  ; 
namely,  in  God's  own  hand,  and  in  his //g/>/ /)«nrf,  thereby 
denoting    his  auihoiity  to    impart   and   communicate    the 
knowledge  of  this  fealrd  book  to  whom  he  plcal'cd,   and  as 
heplealeil.      And    a;,  none   but  God  himlelf  can    declare 
wht)    God  i>,   lo  none  but   God  himfclf  can  declare  what 
God  does,  and  what  matter  ages  he  will  do.      3.     1  he  co- 
pious fiiliiefs  of  thii  book,    i:  «as  written  within  and  o/i //;•' 
backjide,   inlide  and  ouilidt-  HMed  up,    lo  that  there  wa.  no 
room  left  either  for  fl</////'  nor  <///tra(/OM.     4.  It  wasa  Itali-d 
book,  yea,  fealed  with  feven  feals,  denoting  the  matters  that 


arc  therein  contained  trhe  mofV  divine  and  excellent,  fecret 
and  myllerirus  ttri.iin  and  on  Iterable  and  the  know!,  dge 
of  thrm  inipolTible  without  the  help  and  lavour  of  fptcial 
revelation. 

2  And  I  faw  a  flrong  angel  proclaiming  with  a  loud 
voice,  AVho  is  worthy  to  open  the  book,  and  10  loofc 
llic  (cals  thereof?  3  And  no  man  in  heaven,  nor  in 
earth,  neither  under  the  earth,  was  able  to  open  the 
book,  neither  to  look  tiicieon.  4.  And  I  wept  much 
bccaulenoinan  was  found  worthy  to  open  and  to  read 
the  book,  neither  to  look  thereon.  5.  And  oncof  the 
elders  faith  unto  me,  Weep  not  :  Behold,  the  lion  of 
the  tribe  (jf  fudah,  the  root  of  David,  hath  prevailed 
to  open  the  book,  and  toloofe  the  feven  feals  thereof. 

Cbjerve,  I.  Here  is  a  prociiimatidn  niiide  by  an  extraor- 
dinary aiii^cl,  like  an  her.ild  or  (fficer,  inquiring  v.  ho  uas 
worthy,  eiilier  ir.ifgafd  o{  author  ity,  or  inrdpeit  ot  ahlity, 
to  open  this  book,  and  uiilt;ole  the  feaU;  that  is,  todilclote 
the  fecret  counfels  of  God,  and  to  111  ke  iheml«nown  onto 
thefonsof  nu  n  ;  implying,  that  every  angel  in  heaven  ii  not 
worthy  or  meet  to  be  the  cxpefi;or  ot  God's  tnind  ard 
mylleries  onto  man.  2.  7  he  great  fi!ence  »  hich  there  was 
in  heaven  upon  thiiproclamaiion,  amounting  to  an  abloluie 
and  perenipiory  denial,  that  not  any  one,  either  in  heaven 
oreartb,  or  under  the  earth  ;  ncr  angel  in  heaven,  nor  any 
faint  living  upon  eanb  ;  nor  any  deao  faint  under  i he  earth, 
nor  any  devil  or  infernal  fpirit,  waseither  worthy  to  open 
the  book,  or  able  to  forefee  and  foretel  the  lead  event  con- 
cerning the  church,  farther  than  revealed  to  them.  Leern 
hence.  That  neither  angels  nor  devils  do  underiland  the 
mylterioiis  counfels  of  God,  or  c;!n  reveal  future  things  to 
man,  any  farther  than  as  God  is  pleafed  to  reveal  the  lame 
untotl-em.  Chjcrve,  j,-  St.  John's,  great  and  bitter  Lmen- 
taiion,  becaufe  no  perfon  was  found  worthy  to  open  the 
book,  and  reveal  unto  the  church,  the  fecret  counftls  of 
Gc;d  concerning  her ;  Iweptn.uch;  fearing,  nodoubt,  led 
the  church  of  God  fliould  be  deprived  of  the  benefit  and 
comfort  of  this  relation.  Such  a.s  are  the  true  members  of 
the  church  are  greatly  afflicted  with  all  the  providential  dif- 
penfationsof  God  which  do  befal  her;  but  nothing  goesfo 
near  them,  as  tohave  the  mind  and  will  of  God  hidden  and 
coiueakd  from  her.  4.  A  fealbnable  confolation  given  to 
St.  John  ;  one  of  the  eldersthat  w  ere  about  the  throne  faid 
to  him,  \v'eep  not,  for  care  is  taken  for  the  opening  and 
re\iealiiig  of  the  book.  Chrilf,  who  is  called  the  Lion  of 
the  tribe  of  Judah,  the  Son  of  David,  as  man,  and  the  root 
of  David:  as  God,  is  found  worthy,  in  regard  i>f  the  dig- 
nity of  his  perfon,  and  theprevalency  of  his  merits,  to  open 
unto  the  church  all  the  mylterits  of  God,  which  are  meet 
and  convenient  for  her  to  underltand  and  know.  Qutjf^ 
Why  is  Chnll  called  the  Lioti  of  the  tribe  of  Judah  ?  Jnf. 
In  allufion  to  J.icob's  bltlhng,  Gtn.  xlix.  where  Judah  is 
called  a  lion's  whelp,  denoting  the  tlignity  and  fuperiority 
of  that  tribe  above  the  rtlt.  Now,  Chrilf  defctnded  of 
this  tribe,  andiscalk-d  a  lion,  in  regard  of  his  kingly  power 
and  1 1  rcng  t  h,  in  regard  of  hi- flout  nefi  and  courage,  111  regard 
of  his  niildnel'j  and  cls;iicticy,  and  11  ue  noblentfs  of  fpirit 

to 


Chap.  v. 


REVELATION. 


1119 


fubmit  and  yield  unto  him,  and  in  refpecl  of  his  vifrilancy 
aniNwatchfulnefs  overhi?  church  ;  ail  wliich  are  the  known 
properties  of  the  lion;  and  as  that  creature  is  the  king  of 
bej(ti,  fo  is  Chri(t  Kiptg  of  kings,  and  Lord  of  lords,  the 
only  potentate  ;  dmninion  and  tear  are  wiih  him-  Que/}. 
But  how  conld  Chrift  be  called  David's  root,  when  we 
know  that  Ddvid  did  not  fpriiig  from  him,  but  he  from 
David,  according  to  the  fl(h?  j4nfw.  In  a  natural  fenfe, 
David  was  the  root  of  Chrift,  but  in  a  fpiritual  fenfe,  Chrift 
was  the  root  of  David.  David,  as  man,  was  the  root  of 
Chrift  ;  Chrift,  as  mediator  and  God-man,  was  the  root  of 
David.  Thus  he  was  both  David's  Lord,  and  David's  fon. 

6  And  I  beheld,  and  lo,  in  the  midft  of  the  throne 
and  of  the  four  beads,  and  in  the  inidft  of  che  elders 
flood  a  lamb  as  it  had  been  flain,  having  feven  horns 
and  feven  tyes,  which  are  the  feven  fpirits  of  God 
fent  forth  into  all  the  earth.  7  And  he  came  and  took 
the  book  out  of  the  right  hand  of  him  that  fat  upon 
the  throne.  8  And  when  he  had  taken  the  book,  the 
four  beafts,  and  four  aitd  twenty  elders  fell  down  be- 
fore the  Lamb,  having  every  one  of  them  harps,  and 
golden  vials  full  of  odours,  which  are  the  prayers  of 
faints.  9  H  And  they  fung  a  new  fong,  faying, 
Thou  art  worthy  to  take  the  book,  and  to  open  the 
feals  thereof:  for  thou  waft  flain,  and  haft  redeemed 
us  to  God  by  thy  blood,  out  of  every  kindred,  and 
tongue,  and  people,  and  nation  ;  1  o  And  haft  made 
us  unto  our  God  kings  and  priefts  :  and  we  fhall 
leign  on  the  earth. 

Ohferve  here,  i.  That  St.  John  had  a  vifion  of  Chrift 
in  the  former  vcrfe,  undtr  ilie  reprefentation  of  a  lion  : 
Here  he  is  reprefenttd  under  the  form  and  figure  of  a  lamb, 
as  wounded,  bloody,  faciiiiced,  and  flain  ;  as  bearing  upon 
him  the  figns  and  Icars,  the  marks  and  tokens  of  his  by- 
paft  death  :  his  appearing  as  a  lamb  flain,  denoted  his 
death  ;  his  ftanding,  denoted  his  refurrection.  There  flood 
a  Itimh  as  it  hail  heen  /lain,  it  is  added  having  /even  horns 
the  strength  of  a  beaft  lying  in  its  horns  ;  this  expreffion  of 
frvcn  horns  denotes,  that  omnipotent  power  which  Chrift 
has  in  hirnfelf,  and  that  fulnel's  of  power  which  he  does 
exert,  and  put  forth  on  all  occaliuns  in  defence  of  his 
church.  It  follows,  tind fever,  eyes,  which  are  the  ftven Jpi- 
ri's  o/Ood;  thele  reprefent  the  holy  Spirit  of  God  in  its 
manifold  graces  given  by  Chrift  unto  the  church,  as  his 
agent  and  advocate  upon  earth  ;  fo  that  here  in  the  text 
and  context  are  all  the  three  perfons  in  the  holy  Trinity, 
whofe  divinity  we  believe,  and  in  whom  we  truft  ;  God 
the  Father  upon  the  throne,  with  a  book  in  his  hand  ; 
Chrift  the  Lamb  in  the  midft  of  the  throne  opening  the 
book  ;  and  the  feven  fpirits,  or  Holy  Ghoft,  diilin^t  from 
the  two  former.  2.  The  office,  which  Chrift,  as  Medi- 
ator Go'l-man,  performs;  he  goes  to  the  throne,  and 
takes  the  book  out  of  the  Father's  hand  ;  that  i<,  he  re- 
ceived power  from  God  to  open  the  book  of  myfteries,  and 
to  execute  them  :  Chrift  fat  upon  the  throne  as  God,  but 
went  to  the  throne  for  the  book,  as  Go'l-mao  ;  this  power 
was  due  unto  him  as  the  reward  of  his  fufierings.   3.  The 


joyful  acclamations  accompanied  with  the  profoundeft  ado- 
rations, which  were  defervedly  given  by  the  holy  inhabi- 
tants of  heaven  to  Jefus  Chrift,  as  the  only  perfon  worthy 
to  take  the  book,  and  open  the  feals.  Note  here,  Divine 
wor(hi()  given  to  Chrift  the  Lamb,  which  proves  his  deity  ; 
they  ling  an  hymn  of  divine  praifeio  the  blflTtd  Redtemer, 
with  harps,  and  golden  vials  in  ih^ir  hands,  a  ncjj/on^  ; 
that  is,  a  moft  exdllent  long,  letting  forth  the  benefits, 
and  extolling  the  praifes  of  the  Lord  the  Kedei-mer.  Ob- 
ferve,  4.  The  church's  celebration  of  thofe  benefits  and 
bleffings,  which  by  the  death  of  Chrift  fhe  had  received, 
namely,  i.  They  were  redeemed  unto  Cod  out  of  every 
kindred  and  tongue,  people  and  nation  ;  which  (hews  the 
univerfale.x.tent  of  the  gofpel-church  fcattered  over  the  face 
of  the  whole  earth,  in  and  among  all  the  nations  of  the 
world.  ■!.  They  were  by  him  made  kings  and  priefts  unto 
God,  to  reign  on  earth  ;  that  is,  fpiritual  kings  andpr'efts 
initoGod,  to  reign  over  fin,  Satan,  and  the  world,  tramp- 
ling their  fpiritual  enemis  under  their  feet,  not  expefting 
an  earthly  dominion. 

1 1  And  I  beheld,  and  I  heard  the  voice  of  many- 
angels  round  about  the  throne,  and  the  beafts,  and 
the  elders  :  and  the  number  of  them  was  ten  thou- 
fand  times  ten  thoufand,  andthoufandsofthoufands; 
12  Saying  with  a  loud  voice.  Worthy  is  the  Lamb 
that  was  flain  to  receive  power,  and  riches,  and  wif- 
dom,  and  ftrength,  and  honour,  and  glory,  and  blef- 
fing.  13  And  every  creature  whichisin  heaven,  and 
on  the  earth,  and  under  the  earth,  and  fuch  as  are  in 
the  fea,  and  all  that  are  in  them,  heard  I,  faying,  blef- 
fing,  and  honour,  and  glory,  and  power,  be  unto  him 
that  fitteth  upon  the  throne,  and  unto  the  Lamb  for 
ever  and  ever.  14  And  the  tour  beafts  faid,  Amen. 
And  the  four  ani  twenty  elders  fell  down  and  wor- 
fhippedhim  that  livethfor  ever  and  ever. 

Obferve  here,  i.  The  office  of  the  holy  angels  in  hea- 
ven declared,  they  ftand  roundabout  the  throne  of  God  con- 
tinually,  as  nobles,  and  chief  niinifters  of  ftate  attend  upon 
a  prince,  awaiting  his  pleafure,  and  expefting  his  com- 
mands. 2.  The  numberlefs  number  of  theru,  Thoufands 
of  Ihoufands,  and  ten  thoufand  times  ten  thoufand ;  and  as 
almighty  God  is  attended  by  an  innumerable  company  of 
angels  in  heaven,  fo  do  the  holy  angels  ftand  ready  to 
accompany  and  protect  his  people  here  on  earth,  Plal. 
XXXIV.  y  .They  encamp  roundabout  them.  3. How  readily  and 
cheerfully  the  holy  angels  joined  with  the  elders,  in  b!ef. 
ling  and  prailing  Chrift,  for  the  invaluable  fruits  and  bene- 
fits of  man's  redemption  ;  thofe  beneficent  fpirits  rejoice 
in  our  happinefs  ;  they  joy  at  the  converfion  of  a  finner, 
and  triumph  at  the  glorification  of  a  faint.  Here  they  are 
laid  to  fing  wfth  a  loud  voice,  to  Ihew  their  affection  and 
zeal  in  the  work  of  bleffing  and  prailing  God  for  Jefus 
Chrift,  who  is  an  head  of  confirmation  to  them  as  he  was 
an  head  of  redemption  unto  us.  4.  How  the  angels  give 
the  fame  worfliip,  pay  the  fame  homage,  afcribe  the  fame 
honour  to  Chrift,  which  they  do  to  God  the  Father  ;  ihis 
had  never  been  given,  had  he  not  been  eflentially  God  : 
The  angels  pronounce  and  proclaim  Jelus  Chrift  worthy 

of 


11 'JO 


R  E  V  E  L  A  T  I  O    N. 


Chap.  vi. 


of  omnipotent  power  ;  and  that  honour,  glory,  and  blef- 
iing,  do  appertain  to  liiin  for  evermore.  Lattly,  That  not 
only  all  the  angels,  but  all  the  creatures  in  heaven,  in 
earth, umler  the  earth,  and  in  xhefea,  .ill  and  every  of  them, 
do  worftiip  Chrifb  with  religious  worlhip,  and  pay  him 
divine  honour  ;  adore  him  that  (its  on  the  thrt)ne,  and  ilie 
Lan)b  for  ever  and  ever,  that  is,  the  ratiou.il  part  of  the 
world,  to  wir,  angels  and  men,  adively  :  The  feniiiive 
part  of  the  world,  objedlively  :  The  diabulical  part,  paf- 
lively  :  Chrirt  extorts  that  glory  from  them  by  tlu-ir  tor- 
ments, which  they  refufe  to  {five  unto  him  by  confcfiions, 
and  volinitary  acknowledgmefus.  What  greater  argu- 
ment than  this  can  we  dellrc  for  our  I'atislaClion,  tluil 
Chrift  is  truly  and  eifentially  God  ?  He  thinks  it  no  rob- 
bery to  be  equal  with  God,  to  fhare  fvith  him  in  all  that 
honour  and  homage,  in  all  that  adoration  and  religious 
worfiiip  which  the  whole  creation  do  pay  to  almighty  (Jod  ; 
for  thus  do  the  angels  and  elders  above,  and  the  whole 
church  militant  here  below,  chaunt  forth  the  praifes  of  the 
Creator  and  Redeemer,  faying, 

Blcjpng,  and  glory,  and  renown, 

We  now  give  altogether, 
To  him  that  on  the  throne  Jit  f  down, 

And  to  the  Lamb  for  ever. 

Amen,  Hallelujah. 

CHAP.     VI. 

AND  I  faw  when  the  Lamb  opened  one  of  the 
feals,  and  I  heard  as  it  were  tJie  noife  of  thun- 
der, one  of  the  four  beads  faying,  Come,  and  lee.  2 
And  I  fdw,  and  behold  a  white  horfe :  and  he  that 
fat  on  him  had  a  bow  ;  and  a  crown  was  given  unto 
him  :  and  he  went  forth  conquering,  and  to  conquer. 

The  former  chapter  acquainted  us  with  Chrifl's  receiv- 
ing of  the  fesled  book  ;  this,  x^ith  the  opening  of  it  leal  by 
leal,   Chrifts  reveah  unto  St.  John    the  deep   counleh  of 
God,  which  were  hidden  and  fccret  :   the  only    begotten 
Son  that  lay  in  the  bofom  of  the  Father  he  hath  revealed, 
them,  he  only  received  aurhority,  and  he  only  was  endued 
ui;th  ability   to  reveal  ihem.    Note,    i.    The  preparation 
made  for  St.  John'-s  vifion  of  the  feals  ;  he  ftanding  afarolf 
with  profound  reverence,  heard  a  voice  like  thunder  pro- 
ceeding  out  of  the  mouth   of  one  of  the  four  beaih,  who 
performed  theofRce  of  a  public  crier,  faying,  Come,  and  fee. 
It  is  dangerous  fearching  into  God's  fecrets,   and  prying 
into  his  hidden  connlVls,  until    we    h.'ive  a  c.ill  and  com- 
miiTion,  a   command  and  invitation,   from    God   hmilelflo 
to  do  ;  thus  had  St.  John  here  ;  one   faid  unto  him.  Come 
near,  and  fee.    Note,  2.  The  vilion  itfelf,    /  biheld  a  -xhite 
horfe,  end  he  that  fat  en  him  had  a  how  and  a  ao-vn,  Sec.  By 
the  white  hnrle  is  generally  underilood  the  gofpel,  localltd 
in  regard  of  the  divinity  and  fpotlels  purity  ol  its  dodrme  .• 
the  rider  unon  this  horfe  is  Chrilt,  who  rode  fwifily  in  the 
minillry  of  the  apoQ'es  and  other  faithful  te.ichers  in  the 
firrt  ages  of  chriltianiiy  ;   and  he  rode   with  a  bow  in  his 
hand,  and  a  crown  on  his  head  :  with  a  bow,  that  is  with 
threatnings  and  terrors  denounced  againll  his  enemies  be- 
fore they  were  inflictfd  upon  them,  as  the  bow  is  firrt  held 
in  the  hand,  then  the  arrow  prep.nred  upon  the  faring,  and 
at  laft  lljot  forth  :  and  v.ith  a  crown,  denoting  that  royal 


flate  of  kingly  dignity  and  honour,  to  which  Chrift  the 
Lamb  that  was  fljin  was  nowexalced,  and  thus  heroite  on 
conquering  and  to  conq'jcr,  until  he  hjd  confuiuiiiated  his 
victories  in  a  gloriu'.ii  triumph  over  his  enemies,  namely, 
in  the  converlion  of  lome,  and  deftruftion  of  others  ;  ilius 
the  opening  of  the  firl't  le.il  gave  the  church  a  very  enrnu- 
ragingand  coiiifortaSlc  piolpetl  of  the  victories,  I'ik 
and  triumphs  of  Chrilt,  notwitliilanding  the  rage,  fu'.; — .  , 
and  ))ower  of  all  his  enemies  ;  Chrill.ruds  on  with  »  bo,v 
in  his  hand,  and  witii.atrown  on  his  head,  cor.quering 
and  to  conquer,  uiiiil  his  arrows  were  fbjrp  in  the  hearts 
of  his  cruciliccrs  ;  and  will  thus  ritio  on  till  the  ptople  IjU 
under  him,  and  all  liia  enemies  become  his  fooillool. 

3  And  when  he  had  opened  the  fecond  feal,  I  heard 
the  fecond  bead  fay,  Come,  and  fee.  4.  And  there 
went  out  another  horfe  ^6'^  was  red:  and  ^oa.rr  was 
given  to  him  that  fat  thereon,  to  take  peace  from 
the  earth,  and  that  they  fhould  kill  one  anolli^r: 
and  there  was  given  unto  him  a  great  fword. 

The  fecond  feal  opened  did  reprefent  to  St.  John's  vi- 
fionary  view,  a  red  horfe,  of  a  bloody  colour,  denoting  firft 
the  dreadful  execution  of  God's  wrath  upon  the  Jcw5,  em- 
broiling the  land  with  wars,  divifions,  bloodlhed,  unpeace- 
able  tumults,  killing  and  ruining  one  another,  to  which 
purpofe  he  appreheiuled  tiiat  he  law  a  fword  in  iiis  hand 
that  rode  upon  this  horfe,  (ignifying  the  great  (laughter 
which  would  be  committed  by  the  Jews  upon  one  another. 
Others,  fccondly,  by  this  rff//ior/<r  underifand  the  bloody 
Romnn  emperors,  Nero,  Tr.ijan.&c.  and  the  perfecution 
whicli  the  primitive  church  underwent  in  ihtir  days  : 
Eufebius  relates,  that  fo  fierce  was  their  rage  apaiiWt  the 
p.ior  chriftians,  that  a  man  might  fee  cities  full  of  desd 
bodies,  old  and  young,  men  and  women,  cart  out  naked, 
without  any  reverence  of  perfons,  or  regard  to  fex.  From 
hence  we  may  learn,  Wftt  littlercal'on  thechriliian  church 
has  to  think  ft  range  of  the  fiery  trial,  as  if fomefjrange  things 
happTned  to  them  ;  when  as  we  fee  all  thfi  rage  and  cruelty, 
all  tlie  blood  and  violence,  which  the  chrirtian  church  has 
fallen  under  in  the  fereral  ages  of  it,  have  been  from  the 
beginning  revealed   and  prophetically  foretold. 

5  And  when  he  had  opened  the  third  feal,  I  heard 
the  third  beall  fay,  Come,  and  fee.  And  I  beheld, 
and  lo,  a  black  horfe  ;  and  he  that  Huon  him  had  a 
pair  of  balances  in  his  hand.  6  Atid  I  heard  a  voice 
in  the  midll  of  the  four  beafts  fay,  A  meafure  of 
wheat  for  a  penny,  and  three  meafures  of  barley  for 
a  penny  ;  and  fee  thou  hurt  not  the  oil  and  the  wine. 

I  hs  liiird  feal  opened,  ftts  forth  the  great  caljn>ity 
which  fliould  befal  i!ie  church  by  famine,  which  fo:ne  un- 
dcrllind  literally,  others  figuratively  and  myrticallv.  i.  A 
literal  famine  in  Jud<?a,  feeins  here  to  be  prefigured  by  a 
perlon  riding  on  a  black  horfe  with  a  balance  to  weigh  fotnl 
in  Iiis  hand  ;  fainine  difVolours  the  face  of  men,  and  makes 
them  look  bl.ick,  fad,  and  difmal  ;  accordingly  it  is  repre- 
fcntcd  by  a  black  horfe  ;  and  the  rider  having  a  pair  of 
fcsles  in  his  hand  to  weigh  corn  by  the  pound,  and  not  to 
meafure  i:  by  the  buliitl;  imports  t!',e  j^reat  fcarciiy   that 

there 


Chap.  iir. 


REVELATION. 


1121 


there  fliould  be  of  bread  ;  and  St.  John  heard  a  voice  fay- 
ing, /linfafureofwhi-atforapenny,  end  three  meafures  of 
buriy  f'if  a  p.-nny.  1  he  Roman  penny  was  cne  ordinary 
waj^es  fur  a  days'  work  to  a  labourer,  fo  that  the  quaniity 
of  bread  was  but  fuflicient  to  keep  perfons  alive  for  one 
day  Fjniine  is  a  very  lore  and  terrible  juilgnient,  it  con- 
fuint>  a  peiipl;  bv  piece-meal  ;  iuther  judgments  cut  cfF 
Aiddenly.  but  this  is  a  lmjj;eriog  Slid  languilhing  death  : 
Lord  !  help  u.  in  the  midltof  oul^Alnefs,  when  we  eat  the 
fat,  and  drink  the  f\\eet,  to  reJfrember  how  righteoufly 
thou  nuyelt  cut  us  ihort  of  our  abuled  mercies  ;  how  is  it 
that  wf  have  not  long  ago  linnc(i  away  our  plenty,  who 
have  fo  often  fninetl  wiih  our  plenty  ?  2.  Oihers 
underlband  the  f.imine  here  reprefentfd  by  the  black  horfe, 
to  be  meant  of  a  fpiritual  f.iinine,  a  fcarcity  of  the  word 
of  God,  wh'ch  fell  out  in  the  time  of  the  ten  perfecutions, 
when  the  ftorni  fell  upon  the  bifliops,  and  moft  ufeful 
minifteri  in  the  church,  when  many  bright  and  burn- 
ing lamps  were  extinguillied,  others  hid  under  a  bulliel  : 
a  difinal  gloomy  day,  when  the  church  of  God  did  eat  her 
fpiritual  bre.id  by  wtighr,  when  all  the  fpiritual  food  men 
could  get  to  keep  their  foiih  alive  from  day  to  day  could 
be  but  fufficient'for  that  end. 

7  And  when  he  had  opened  the  fourth  feal,  I 
heard  the  voiceof  the  fourth  bead  fay,  Come,  and 
fee.  8  And  1  looked,  and  behold,  a  pale  horfe  :  and 
his  name  that  fat  on  him  was  death,  and  hell  fol- 
lowed with  him  .And  power  was  given  unto  them 
over  the  fourth  part  of  the  earth,  to  kill  with  fword, 
and  with  hunger,  and  with  death,  and  with  the  beads 
of  the  earth. 

The  fourth  feal  opened  reprefents  a  pale  horfe  (pefti- 
lente)  with  death  riding  upon  it  ;  and  he/l,  that  is,  the 
grave  following  it,  denoting,  fay  fome,  all  the  calaniiiiesof 
I'word,  pertilence,  and  famine,  which  Chrilt  (ot.  Mark 
xiii.)  foretold  fliould  come  upon  the  Jews,  and  caufe  an 
univerf.il  deveftation  of  their  city  and  nation,  and  as  uni- 
verfal  a  dtftruclion  of  thair  perfons.  Notehere,  i.  How 
death  isreprefentedaslittingupon  a  pale  horfe  ;  by  a  horfe, 
for  his  ftrength,  there  i.^  no  refiltingof  him  ;  forhisfwift- 
nefs,  it  is  always  polling  towards  Ub  ;  for  his  office  and  ufe, 
which  i;  to  cut  off  and  carry  away  ;  and  by  a  pale  horfe 
for  its  ghaltlinefs.  Death  has  a  grim  and  ghaftly  counte- 
nance, that  Itrikes  terror  into  all  hearts,  and  palenefs  into 
all  faces.  2.  As  terrible  as  death  was,  it  muft  and  did 
receive  posver  before  it  could  dedroy  and  kill  ;  J  beheld  a 
pale  horfe,  Sec.  Learn  thence,  I  hat  all  the  executioners  of 
God's  wrath  and  vengeance,  fuord  pertilence,  and  famine, 
death  of  all  kinds,  do  aftby  commiilion,  yea,  they  all  come 
forth  with  limited  commiflion  ;  power  was  given  to  them  : 
others  conceive  that  by  thii  pak  horfe  the  perfecution  of 
the  primitive  church  was  reprefented  under  the  Pagan  em- 
perors, who  made  her  face  look  pnle  like  death,  by  the 
lofsofa  vaft  quantity  of  blood  and  fpirits,  v\  hen  the  church 
was  mowed  down  like  a  meadow,   and  fprang  as  fart. 

9  And  when  he  had  opened  the  fifth  feal,  I  faw 
under  the  alter  the  fouls  of  them  that  were  flain  for 
the  word  of  God,  and  for  the  teftimony  which  they 
held.    10  And  they  cried  with  a  loud  voic?,  faying, 


How  long,  O  Lord,  holy  and  true,  doft  thou  not 
judge  and  avenge  our  blood  on  them  that  dwtU  on 
the  earth  ?  ii  And  white  robes  were  given  unto 
everyone  of  them  ;  and  it  was  laid  unto  them  that 
they  fhould  reft  yet  for  a  little  feafon,  until  their  fel- 
low-ferv mts  alfo,  and  their  brethren,  that  Ihould 
be  killed  as  thtywere,  fhould  be  fulfilled. 

Here  we  have  the  fifth  feal  oper.ed  ,  under  which  Chrirt: 
reprefents  to  St.  John  thecmdition  of  thofe  precious  fouls 
of  the  holy  inariers  who  died  for  the  teftimony  of  Clirifl, 
by  the  bloody  hands  of  tyrants  ;  the  delign  whereof  is  to 
fupport  and  encourage  all  that  were  to  come  after  in  the 
fa^ne  bloody  path.  Ohferve  here,  I.  The  vilion  which 
St.  John  faw,  namely,  the  fouls  of  the  martyrs ;  but  how- 
could  they  be  feen  ?  Anf.  Not  by  the  external  fenfes,  be- 
ing immaterial  fubftances,  but /«  fpirit  they  were  feen  by 
him  ;  he  had  a  fpiritual  reprefentation  of  them  made  to  his 
mind.  Obferve,  2.  The  place  where  he  faw  them,  under 
the  alter  ;  that  is,  lying  at  the  foot  of  the  alter,  as  facra. 
fices  flain  and  prefented  unto  God.  Where  notey  That 
however  men  look  upon  the  death  of  the  martyrr,  yet  in 
God's  account  they  die  as  facrafices  :  and  their  blood  i.s  no 
other  than  a  drink  offering  poured  out  to  Qod,  which  he 
highly  piizi'th,  and  gracioufly  excepteth.  Obferve,  3.  The 
caufe  of  their  lulTeriiigs  and  death  defcribed,  it  was  iortke 
vjo!  d  of  Cod,  and  for  the  tejiimony  which  they  held  ;  as  one 
of  the  martyrs  in  the  Marian  days  held  up  hii  Bible  at  the 
rtake,  faying,  "  This  is  that  hath  brought  me  hither.'* 
They  die  not  asmalefad ors,  butas  martyrs,  giving  a  three- 
fold tertiiiiony  of  the  truth,  a  lip  tertimony,  a  life  tefti- 
mony, and  a  death  or  bloody  teftimony  :  they  held  the  pro- 
feflion  of  their  faith  farter  than  they  held  their  own  lives. 
4.  What  Sr.  John  heard,  a  loud  cry,  faying,  Ha-w  long  ? 
Not,  I,  That  fouls  can  fpeak  audibly  to  the  ears  of  men  ; 
nor,  2.  That  they  have  any  fenfe  of  lufFerings  when  they 
are  in  glory,  it  doth  not  imply  that  fouU  there  are  in  a  reft- 
lels  rtate,  or  that  they  want  true  fatisfaction  and  repofe, 
when  they  arc  out  of  the  body  ;  much  lefs,  3.  Doth  this 
cry  fuppofe,  that  they  c.irried  with  tiiem  to  heaven  anv  an- 
gry relentment,  or  revengeful  difpofitions  tewards  their 
murderers;  but  this  cry  fuppofes  in  them  a  vehement  zeal 
for  the  glory  of  God,  a  flagrant  defire  that  God  would 
clear  their  innocency,  and  make  known  his  juftice  among 
men,  that  he  would  abolifli  the  kingdom  of  Satan,  and 
confummate  the  kingdom  of  Chrirt,  making  all  his  enemies 
to  become  his  footltool ;  fo  that  they  pray  for  what  Chrill 
waits  in  glory,  Heb.  x.  13.  All  the  revenge  here  defired 
was  only  a  vindication  of  God's  holinels  and  truth,  which 
he  hirnfelf  had  promifed.  Obferve,  5.  The  gracious  an- 
fwer  which  God  gave  to  the  cry  of  thefe  gracious  fouls,  in 
which  he  fpeaks  latisfaction  to  them  thefe  two  ways,  1.  By 
fomewhat  given  them  tor  the  prefent,  2.  By  lomewhat 
promifed  them  hereafter  ;  firft,  white  robes  were  given  a: 
prefent  to  every  one  of  them,  that  is,  large  meafures  of 
heavenly  glory,  as  the  reward  of  their  fufFenngs  and  fervi- 
ces,  beyond  other  faints  ;  as  if  God  had  laid,  "  1  hough 
the  time  be  not  yet  come  to  fatibfy  your  defires  in  the  final 
ruin  of  Satan's  kingdom,  yet  it  (Jiall  be  well  with  you  in 
the  mean  time,  you  lliail  wplk  with  me  in  vhite,  and  en- 
joy my  glory  in  heaven."  Secondly ,  That  is  not  all,  but 
7  C  the 


1122 


R  E  V  E  L  A  T   ION. 


Chap.  v. 


the  vfry  thing;  they  cry  for  (lisll  be  given  iliem  afrera  lit. 
lie  feafon,  for  God  had  more  to  call  iiiiio  fufferin^sbefiJes 
ihem,  and  they  liaving  conquered  (hall  be  crowned  toge- 
ther ;  as  if  Gad  had  laid,  "  You  rny  fjithfiil  witnefl'es, 
wait  a  little  while  till  your  brethren  be  got  throug!)  the 
Red-fea  of  fufferings  as  well  as  you,  ami  then  you  (hall  fee 
the  feet  of  Chrift  upon  the  necks  of  all  his  enemies,  and 
juftice  fliall  fully  avenge  the  precious  innocent  blood  of  all 
the  faints,  which  in  all  ages  has  been  (lied  for  the  lellinioiiy 
of  the  gofpel,  from  Abel  the  martyr  to  the  laft  fuffcrer. 
Now  from  the  whole  team  thefe  leflons  of  inltruftion  : 
Learn,  i.  That  the  fouls  of  nien  perilh  not  with  their  bo- 
dies, but  do  certainly  outlive  them,  and  fubllllin  a  ftate  of 
reparation  from  them  ;  the  bodies  of  thole  martyrs  were 
(leftroyed  by  divers  forts  of  tormenis,  but  their  fouls  were 
cut  of  the  reach  of  danger,  they  were  in  fafeiy  under  the 
altar,  and  in  glory,  clothed  with  their  white  robes,  when 
their  bodies  were  either  turneil  to  alhes,  or  torn  in  pieces 
by  wild  beafls  ;  we  fliall  tiotceafe  to  be,  whenweceafe  to 
breathe  ;  our  fouls  do  not  vanilh  with  our  breath.  i-  That 
as  the  (oul  is  alive  in  a  (late  of  feparation  from  the  body,  I'o 
is  it  awake  alfo,  and  doth  not  fleep  with  the  body.  Mark, 
Thefe  fouls  cr/Vi^  with  a  loud  voice,  then  they  were  not 
afleep,  though  their  bodies  were  afleepin  the  dull  :  the 
opinion  of  the  foul's  fleeping  with  the  body  till  the  refur- 
reftion,  is  a  wicked  dream  ;  it  is  granted  that  the  organi- 
cal  ads  of  the  foul,  that  is,  fuch  acts  as  do  depend  upon 
the  members  of  the  body,  rauflceafe  when  the  body  ceafes ; 
but  we  find,  when  we  are  afleep,  that  our  loul  tan  aft  of 
itfelf,  without  the  affiftance  of  the  body  ;  the  foul  grieves 
and  rejoices,  hopes  and  fears;  chufes  and  refufes,  therefore 
the  foul  is  not  only  alive,  but  awake  alfo  in  its  ftate  of  fepa- 
ration from  the  body.  3.  That  there  are  not  only  praifes, 
but  prayers  in  heaven,  and  that  for  jiiftice  to  be  inilifted 
upon  perfecutors  here  on  earth.  O  the  iniferable  condi- 
tion of  bloody  perfecutors!  when  heaven  and  tarth  both 
pray  againfl  them.  4.  That  there  is  no  fin  committed 
upon  earth,  which  doth  more  loudly  call  for  vengeance 
from  God  in  heaven,  and  which  he  will  more  certainly  and 
fevercly  punilh,  than  perfecutingand  wrongingof  his  faints 
and  fervants.  5.  That  one  realbn  ss  hy  the  fuffcring  fer- 
vantsof  God  are  not  prefently  delivered  from  their  perfc- 
cutionsis  this,  becaufe  more  of  their  brethren  niuft  fuffer 
befidesthem,  before  their  perfecutions  are  ripe  and  ready 
for  fignal  vengeance.  Laltly,  That  the  fouls  of  God's 
martyrs  (hall  be  under  the  altar  in  heaven  clothed  in  white, 
enjoying  divine  glory,  before  the  fatal  day  of  final  venge- 
ance come  upon  the  ptrfecuting  world  ;  for  though  the  j)a- 
tience  of  God  fulFerslong,  yet  the  holine.'a  of  God  cannot 
permit  that  innocency  fliould  always  fiili'er,  and  violence 
with  perfecution  go  unpun  flied,  but  in  the  mean  time  they 
fhall  put  on  their  crown  and  their  robes. 

12  And  I  beheld  when  he  had  opened  the  fixth 
feal,  and  lo;  there  was  a  great  earthquake  :  and  the 
fun  became  black  as  fackcloth  of  hair,  and  the  moon 
became  as  blood.  13  And  tlie  (lars  of  heaven  fell 
unto  the  earth,  even  a^a  fig-treecallcth  her  untimely 
figs  when  flieisfhaken  with  amiyiity  wind.  14  And 
the  heaven  departed  as  a  fcroll  whenit  is  rolled  to- 


gether; and  every  mountain  andifland  were  moved 
out  of  their  places. 

A  threefold  interpretation  is  given  relating  to  this  fixth 
feal,  of  the  opcnitig  of  it.  (.  Some  apply  ii  altogether  to 
the  Jews,  and  that  their  deftruction  in  Judea  and  at  Jeru- 
falem  was  fo  difmal,  that  it  was  reprefented  to  St.  Johnas 
the  darkening  of  the  fun,  and  the  moon  looking  like  blood, 
and  the  (lars  falling,  fuch  calaniitiesimpendingasif  heaven 
and  earth  were  difTolving  ;  doabtlefsat  and  befwre  thede- 
ftruction  of  Jerufalein  there  was  a  confluence  of  fuch  cala- 
mities, fo  dil'inal,  and  fo  dreadful,  as  can  very  difficultly  be 
reprefented  ordefcribcd.  2.  Others  apply  it  to  the  over- 
throw of  Paganifm,  and  the  deftrudion  of  the  Heathen 
emperors  ;  the  fall  of  Paganifm,  by  means  of  Conlluntine's 
converfion  tothe  chriftian  faith,  was  ihemollterriblc  judg- 
ment that  ever  fell  upon  the  devil's  kingdom  ;  and  accord- 
ingly, by  the  earth  quiking,  the  fun's  becoming  black,  the 
moon's  becoming  blood,  and  the  (tars  falling  from  heaven 
to  earth,  is  to  be  undcrltood  the  great  changes  that  were 
made  in  the  Roman  empire,  by  overturning  the  whole  Pa- 
gan ftate,  and  inakingchridianity  thereligion  of  the  great- 
eft  part  of  the  world  ;  fo  that  the  fenle'of  the  foregoing 
exprelfion  is  metaphorical,  and  fignifies  a  great  and  gene- 
ral alteration  of  the  face  of  affjirs,  as  if  the  world  was  to 
be  another  thing.  But,  3.  There  ate  that  interpret  all 
this  of  the  great  and  horrible  cnnfufion  of  the  chriftian 
world  under  aniichrift,  when  Chrift  the  Sun  of  righteouf- 
nefi  began  to  be  oblcured,  that  is,  his  doctrine  concerning 
his  offices  and  benefits  darkened  ;  the  moon  or  churcU 
turned  into  blood,  theftars  or  p.  (tors  fjllen  from  heavenly 
ofiices,  the  Scriptures,  like  the  iieaveiis  rolled  up,  forbid, 
den  to  be  read  ;  the  moi.'ntains,  kings  and  princes  in  jeo- 
pardy, and  the  lOand.^  brought  under  antichrill's  yoke  and 
tyranny.  Laflly,  Some  apply  all  this  to  ihehl^  dilFolution 
of  the  world,  and  the  final  judgment  at  tht  great  day,  ac- 
cordintr  to  what  follows  in  the  three  next  vcrfes. 

15  And  the  kings  of  the  earth,  and  the  great  men, 
and  the  rich  men,  and  the  chief  captains, .  and  the 
mighty  men,  and  every  bondman,  and  every  free- 
man, hid  themfelves  in  the  dens  and  in  the  rocks  of 
the  mountains  ;  16  Andfaid  to  the  mountains  and 
rocks.  Fall  on  us,  and  hide  us  from  the  face  of  him 
that  fitteth  on  the  throne,  and  from  the  wrath  of  the 
Lamb  ;  17  For  the  great  day  of  his  wrath  is  come  ; 
and  who  Ihall  be  able  to  fland  ? 

Chferve  hi  re.  That  if  this  was  meant  of  the  ruin  of  the 
Jews  at  the  deltriic^ion  of  Jprnfaleni,  it  was  exceeding 
dreadful,  and  bcfp.ike  all  forts  of  men,  from  the  highelt  to 
the  loweft,  to  be  uiidera  ir.oll  dreadful  ronfternarion,  when 
they  faw  an  inevitsble  vcngeaice  coining  upon  them  tor 
crucifying  Chiilt,  and  perltcutiiig  his  members,  which 
made  ihem  run  into  rocks,  and  call  upon  mountains  to  hide 
them  :  If  it  be  applied  to  the  judgment  of  the  great  day, 
it  (hev,^s  the  juftice  of  Chrift  in  forcing  thole  to  call  upon 
the  mountains  to  hide  them,  wh.)  by  perfecution  had  driven 
his  members  to  hide  thcml'elves  in  mountains,  dens,  and 
c.ives  of  the  e.irth  :  Any  fort  of  hope  of  deliverance  would 
be  then  welcome  ;  but  alas  I  all  help  will  fail,  and  all  hope 

wiR 


Chap.  vii. 


REVELATION. 


1103 


will  be  then  in  vain  ;  neither  greatnefs  nor  nnmbrrs  v,  .11 
fave  a.w  fr.m  mifery  and  terror.  «hen  thai  ila>;ot  venge- 
ance i.  come,  harn.  That  ^^""•^^'1  '"5';'  ''""  'T"TX 
how  iM.werfuland  (Irong  foever,  (liall  fall  before  the  wrath 
and  iMdur-.aiion  of  Chrilf  ;  if  when  Chrill  appear^  hke  an 
anj-rv  Ln\b,  the  gre^-elt  in  th.  world  fall  belore  h.m,  wh.t 
will  they  then  do,  v^hcn  Ch.ifl  Ihall  put  otn  the  f.ercene  s 
and  leveruy  of  a  nuring  lion!  If  the  wrath  c  the  Latiib 
cannot  be  borne-  ;  if  'he  uobelieving  kings  and  potentates 
of  the  earth  (hall  be  call  d.wnat  the  light  of  ChnlV.  ^  here 
«,an  the  wicked  .nd  the  (inner  appear?  If  the  wrath  ot  a 
kin.rbe  as  the  ro.r.ng  of  a  hon,  what  will  be  the  wrath  of 
God  an  a.HTv  God  be?  L-it  us  now  be  call  dovvn  at  the 
n>.ht  of  lin,  anci  we  ni.dl  n  t  be  c^tl  down  hereafter  at  the 
ii'i^hi  of  God  :  but  when  o.hers,  at  hi,  appearance,  cry  to 
the  rocks  to  cover  -hci.,  and  .0  the  mountains  to  fall  upon 
them,  ("och  as  haveleen  (in  to  their  abalement  and  humilia- 
tion, fiiall  fee  a  Saviour  to  their  joyful  fansfaftion,  and 
ipend  aneteniitv  in  therapturou-contemplation  andravilh- 
ing  (ruiiion  of  him.      /jmm. 

CHAP.     VII. 

AND  after  thefe  things  I  faw  four  angels  ftanding 
on  the  four  corners  of  the  earth,  holding  the 
four  winds  of  the  earth,  that  the  winds  (hould  not 
blow  on  the  earth,  nor  on  the  fea,  nor  on  any  tree. 

Cl>prvr,  X.  That  if  a  temporal  judgment  of  the  Jews  be 
here  intended,  then  this  vifion  reprefented  to  St  John  Ood  s 
decreeand  purpofe  for  fufpending  the  dreadful  execution  of 
the  threatened   and  intended  vengeance  upon  Judea  tor  a 
time,   namely,  until  God  had/c/^^  his   murder,    that  is, 
iii:.iked  them  for  pr<-fervarion,  according  to  Lzck.  ix.  4  Set 
a  mCKk  upon  the  for,h.uds  cfthemen,  &c.  that  is.preferve  the 
penitent  believers  from  the  common  dcftruaion,  as  the  1  - 
raelites  were  prderved  in  Egypt  from  thedcftroying  angel. 
1  beheld  four  angds  that  had  power  to  inflift  judgments    ta- 
m-ne   fword,  and  pettilence,  foretold  chap.  vi.  upon  Judea, 
I  beheld  thefe  angels  making  a  ftay  and  ftop,  before  they 
would  (uffer  thofe  mifchisfs  to  break  forth  upon  the  earth. 
Where  nntr,  .  hat  ihe  office  of  the  holy  angels  in  heaven  is 
at  God's  command      and  by   God's  direcTion,    to   execute 
vengeance,  and  to  inflicl  all  temporal  judgments  upon  obili- 
nate  llnnershere  on  earih  ;  yet  glad  they  are,  when  it  pleales 
God  to  ftay  and  ftop  them  from  a  fpeedy  execution   of  his 
wrath  and  vengeance  :    for   as  judgment  is  God's  ftrange 
work,  in  which  he  does  not  delight,  fo  neither  is  it  pleating 
to  the  angels  as  an  aft  of  punilliment,  but  only  in  obedience 
to  ihe  command  of  God,  and  with  an  eye  and  refpecl  to  the 
olory  of  God.   Ohferve  2.    '1  hat  it  a   fpiritual  judgment  be 
here  intended,  as  others  apprehend,  nanKly,  thecalamities 
bcf;i!ling  the  church   by  reafon  of  an  apoltacy  under  anti- 
chriA  ;  ihenbv  the  w'lndsihey  underftand  herefies,  andfalfe 
doctrines  of  all  forts,    which  have  an  impetuous  force  and 
violence,  like  winds,  todrive  unftable  fouls  irom  their  fted- 
fdliiitls  in  the  truths  of  God,  hito  damnable  errors.  Now, 
God  takes  fpccial  care  that  thefe  winds  fiionld  not  ^low, 
ihele  aniichrillian  <  rror'.  and  falfe  doarities  I'liould  not  over- 
flow ihecanh,nniil  he  had/> .,/.'^/  hispeoplc,  thai  i?,  fecurcd 
them  from  that  danger,  prefcrving  them  from  fpintnal  de- 
.Stcmt-nr,  as  thr  undoubted  fruit  of  \h<;iTjii'li->^  ]  where  we 


fee,  th.u  in  all  times  of  public  calamity,  be  it  temporal  or 
fpiritual,  God  has  a  fpecial  care  of  his  own,  and'  bears  a 
fp.  cial  regard  unto  his  own  ;  here  he  comminds  the  ingels 
to  hold  the  winds  from  fmitini?  theearih,  until  the  number 
of  his  feali'd  ones  was  completed. 

2  And  I  fiiw  another  angel  afcending  from  the 
eaft,  having  the  feal  of  the  living  God.  And  he 
cried  with  a  loud  voice  to  the  four  an;^els  to  whom 
it  was  given  to  hurt  the  earth  and  the  lea.  3  Saying, 
Hurt  not  the  earth,  neither  the  fea,  nor  the  trees, 
till  we  have  fealed  the  fervants  of  our  God  in  theiv 
foreheads. 

Chfetv.-  here,  i.  The  fpecial  antl  diftinguiaiingcare  which 
God  took  of  his  church  and  faithful  people  before  he  fut- 
fcred  the  approaching  Itorm  to  come  upon  the  world  :  he 
did  byanoiher  angel  cry  to  the  fourangeU  that  were  ready, 
as  God's  executioners  'to  hurt  the  narth,  that  they  fliouM 
hurt  nothing  until  the  fervants  of  God  were  fealed  in  their 
foreheads;  Tnd  his  crying  with  a  loud  voice  intimates  his 
great  csre' to  preferve  his  faithful  ones.  Q_Kf/?.  What  was 
this  fealing?  An/.  Some  underftand  icof  an  external  v.llbl.i 
fealing,  bv  fitting  a  mark  upon  their  foreheads  for  prefer- 
vation"  according  to  Ezck.  ix.  4.  the  letter  Tam  ^doubtlefs 
there  was  fome  notification  made  by  almighty  God  to  the 
deftroying  angels,  of  every  one  whom  he  would  have  pre- 
ferved  Other-:  do  underftand  this  feal  to  be  internal,  b;' 
fandtification  ;  and  from  thence  we  may  gather,  that  inward 
holinels  is  the  beft  guard  againft  temporal  or  fpiritual  judg- 
ments. But  take  this  fealing  in  either  fenle,  either  for  aa 
outward  or  inward  fealing,  the  notion  doth  imply,  i  That 
the  perlbns  fealed  are  of  precious  and  excellent  efteem 
with  God.  2.  It  imports  prefervation,  and  fecurity  from 
danger  ;  God  fealeth  his  people,  that  the  deftruftion  com- 
ing upon  others  may  efcape  them  ;  thus  here  God's  (er- 
vants  were  fealed,  that  they  might  bepreferved  ;  that  they 
are  kept  either  from  fin  and  error,  or  from  judgment  and 
danger,  is  not  from  theinfelves,  but  from  God's  care  and 
love  towards  them  in  the  fealing  of  them. 

4  f  And  I  heard  the  number  of  them  which  were 
fealed ;  and  there  were  fealed  an  hundred  a)id  forty 
and  four  thoufand  of  all  the  tribes  of  the  children  of 
Ifrael.  5  Of  the  tribe  of  Judah  were  fealed  twelve 
thoufand.  Of  the  tribe  of  Reuben  were  fealed 
twelve  thoufand.  Of  the  tribe  of  Gad  were  fealed 
twelve  thoufand.  6  Of  the  tribe  of  Afer  were  fealed 
twelve  thoufand.  Of  the  tribe  of  Nephthalim  were 
fealed  twelve  thoufand.  Of  the  tribe  of  ManafTeh 
were  fealed  twelve  thoufand,  7  Of  the  tribe  of 
Simeon  were  fealed  twelve  thoufand.  Of  the  tribe 
of  Levi  were  fealed  twelve  thoufand.  Of  the  tribe 
of  Iffachar  were  fealed  twelve  thoufand.  8  f3f  the 
tribe  of  Zabulon  were  fealed  twelve  thoufand.  Of  the 
tribe  of  |ofeph  wrc  fealed  twelve  thoufand.  Of  the 
tribe  ofiaenjammtwe  fealed  twelve  thoufand. 

Chl'trv^  here,  1.  '1  hat  the  true  church  is  reprefented  in 

this  bock  by  the  name  of  'he  Jew,  and  liis  falle  church  by 

7  C   i  ih; 


n 


24 


REVELATION. 


Chap,  vii, 


the  Gentiles  :  To  that  by  the  tribes  of  the  children  of  Ifrad 
)s  ti)  be  unilerftood    the  whole  univerfal  church  of  fincere 
and  feiious  chrirtiaiis,  all  that  profcfs  and  pradife  ihefaiih 
of  Abraham,  and  fo  are  his  (piriiual  feed.      2.  That  thefe 
hundred  forty  and  four  thoufand  arc  particularly  nientioreil, 
chap.  xiv.  I.  as  the  pure  virgin  church  diftinguifhed  from 
the  adulterers  ;  this  number  then  comprehends  all  fuch  as 
tJurinfrantichriil'siyranny  fliouldbe  kept  from  iiisdelulions, 
of  whailoever    nation   they   be;   all  that  adhere  to  Chrifl 
againft  antichriftare  fealed,  topreferve  them  from  that  de- 
fetlion  wherein  others  uould  be  involved.     3.  The  great 
care  which  almighty  God  takes  in  a  time  of  general  apof- 
tacy,  to  preferve  a  number  inall  hischurches  fromthat  fatal 
siifchief  that  the  catholic  church  may  not  fail  :   God  has  a 
number  fealed  ;  and  fuch  as  are  fealed  fliall  be  prelerved. 
4.   That  though  the  number  of  God's  fealed  ones  be  great 
initfelf,    144,000,  yet  how  fmail  is  it  in  comparifon  of  the 
not  fealed.     5.   That   as   God  had  a  number   nut  of   all 
the  tribes  of  Ifrael,  fo  «ioth  he  gather  to  himfelf  a  people 
out  of  all  nations,  ran-ks,   and    conditions    of  men,  in  and 
Throughout  the  whole  world.     6.  That  the  tribe  of  Dan 
3S  here  left  out  ;  the  reafons  alligned  for  it  are  various ;  be- 
caufe,  fay  iome,  antichrift  was  to  come  of  that  tribe  :  but  it 
doth  not  any  where  appear,   that   ever  aliKighty  God  pu- 
niflied  a  people  before  they  committed  a  fin  :   others  with 
jnore  reafon  conceive  it  was  the  great  idolatry  which  this 
tribe    fell    into  and   continued   in  until  the  captivity,   fee 
Judg.  xviii.  3P.  and  Amos  viii.  14.    yet   we  muft  not  fup- 
pofe  that  none  of  this  tribe  were  faved,  becaufe  here  not 
mentioned  ;  for  we  find  SamfoH  of  this  tribe,  and  reckoned 
among  thofe  worthies,  whofe  names  are  recorded,  Heb.  xi. 
By  faith  Saw/on.      7.  That  Levi,   or  the  Levites,  who  had 
no  inheritance  in  the   earthly  Ciuaan,  but  were  difperfsd 
and  fcattered  throlighout  all  the  tribes  that  they  might  teach 
the  people  the  law  of  the  Lord,  and  fo  CHuld  not  be  num- 
bered there  ;  yet, fays  the learnedand  piousDr.  Hammond, 
in  Chrift  their  portion  was  as  good  as  thereff,  and  therefore 
were  not  omitted  A^rf,      15ehold  here  a  confideration  which 
adminifters  much  comfort  to  us  the  minifters  of  the  gofpel, 
though  many  of  us  have  no  earthly  poflefTions,   and  iome 
cut  fiiort  of  outward  comforts,  yetour  title  to  the  heavenly 
inheritance  is  good,  and  we  fliall   not  mifs  of  it  as  the  re- 
ward of  our  faiihfulnefs.    Laflly,  That  although  Levi  had 
the  charge  of  all  the  tribes,   and  had  the   peculiar  favour 
above  all  the  reft  to  (land  before   God,   and  adminifter  to 
him  in  holy  things,  yet  no  Hiore  are  fealed  of  this  than  cf 
the  other  tribes  ;  all  were  teachers,  but  all  were  not  fealed  ; 
all  are  not  faved  that  are  of  the  holy  calling,  and  who  may 
be  iuftrumental  to  fare  others. 

9  f  After  this  I  beheld,  and  lo,  a  great  multitude, 
which  no  man  could  number  of  all  nations  and  kin- 
dred of  people,  and  tongues,  flood  before  the  throne, 
and  before  the  Lamb  clothed  with  white  robes,  and 
palms  in  their  hands  :  10  And  cried  with  a  loud 
voice, faying, Sal  vat  ion  to  ourGod  which  filteth  upon 
the  throne  and  unto  the  Lamb.  11  And  all  the 
an'^els  flood  round  about  the  throne,  and  about  the 
elders  and  the  tour  bcalls,  and  fell  before  the  throne 
on  their  faces,  and  worlhippcd  God,      12  Saying, 


Amen :  Blcffing,  and  glory,  and  wifdom,  and  thankf- 
giving,  and  honour,  and  power,  and  might  k  unto 
our  God  for  ever  and  ever.     Amen. 

St.  Ji-hn  having  hadinthe  former verfcsa  vifionary  view 
of  the  church  militant,  under  the  denomination  o{  fealed 
ones,  in  thtfe  verfes  a  profpecfl  is  given  him  of  the  church 
triumphant  in  heaven  ;  a  mod  magnificent  defcription  of 
which  we  have  here  before  us.  Where  note,  1.  The  tri- 
umphant  church  above,  is  defcribed  by  its  multitude  ;  ac- 
cortiing  to  thepromile  made  to  Chr\l\,o(  bringing many/hns 
into  glory.  2.  They  are  defcribed  by  their  variety  ;  fonie 
out  of  every  nation,  tribe,  people,  and  language,  according 
to  that  of  our  Saviour,  Matth.  viii.  1 1.  They /hull  co'ne/rcm 
theeojt.  Sec.  3.  They  aredefcribed  by  their  poflure,  they 
/fflnJ  before  the  throne,  and  before  the  Lamb,  as  fervants 
attending  upon  their  Lord,  a  mod  happy  ftation,  as  fuch  ac- 
counted by  them  ;  not  that  they  (land  perpetually  gazing 
upon  God,  and  doing  nothing  elfe  ;  but  they  exprels  their 
love  unto  him,  by  attending  upon  him,  to  execute  his  com- 
mand. 4.  They  arc  defcribed  by  their  habit,  they  are 
clothed 'jjtth'jihiie  rohes,  and  palms  in  their  hands  ;  white 
garments  importtheir  dignity,  theirpurity.'their  joy.  The 
faints  dignity  in  heaven  is  great,  they  are  kings  and  priefts 
unto  God  ;  their  purity  great,  being  purified  as  he  is  pure  ; 
their  joy  great,  being  entered  inro  the  joy  of  their  Lord^ 
this  joy  being  too  great  to  enter  into  them.  Farther,  Hosv 
thefe  glorified  faints  do  afcribe  all  their  glory,  happinefs, 
and  falvation  to  Chriff,  and  nothing  to  iliemlVlves,  Salva- 
tion to  nur  Cod  who  Jitteth  upon  the  throne,  and  to  the  Lamb. 
Sanfli  quafifanguine  tinili,  fay  fome  ;  "  Many  of  thefe 
faints  were  martyrs  that  (lied  ihtir  blood  for  Chrift.''  But 
mark,  '1  heir  garments  were  made  white  not  in  their  own 
blood,  but  in  the  blood  of  the  Lamb.  Again,  They  are 
defci'ibed -jjith palms  in  thtir  hands,  as  well  as  clothed  in 
white.  Now,  this  denotes  their  vidory,  and  the  rewards 
of  their  viclory.  Palms  were  amongft  the  Roman?  enfigns 
of  vidory.  All  the  faints  enter  heaven  with  palms  in  their 
hands,  having  conquered  fin,  Satan,  and  the  s\  orld,  and  the 
whole  hod  of  fpiritual  enemies.  Ohferve  next.  How  the 
holy  angels  in  heaven  do  juin  with  thefe  f.iints  and  martyrs 
in  worlliipping  God,  and  adoring  the  Lamb,  verfe  11,  yind 
alt  the  angels  ji bid  round  about  the  throne.  Sic.  concurring 
with  thechurch  in  their  congratulations,  adding  their  Amen 
to  w  hat  the  palm-bearers  had  faid,  and  much  more  of  their 
own,  afcribing  Blejfmg,  andglory,  andwifJom,  Sec.  Note, 
How  the  triumphant  church  is  made  up  of  an  innumerable 
company  ofangtis,  aswellas  faints,  aspartof thechurch  of 
the  firft  born.  (Angtli  t-rtint  San^i^-.'^ritrir  dehent  ChrijTo 
mediatori,  fays  one.)  And  St.  Paul,  Eph.  i.  10.  fays.  That 
in  the  difper.fation  if  thefulnefs  if  time  it  might  gather  to- 
gether in  one,  all  things  in  ChriJ},  Sec.  W  hence  it  appears, 
that  though  angeh  tinned  not,  yet  Chrill  gathered  them 
and  us  intoone  (ociety,and  is  an  hesd  both  to  them  and  us. 

13  And  one  of  the  ciders  anfwered,  faying  unto 
me,  Whatarethele  which  are  arrayed  in  white  robes.? 
and  whence  came  they  ?  141!  And  I  faiduntohim. 
Sir,  thou  knowt.fl.  And  he  laid  unto  me,  Thefe  are 
they  which  came  out  of  great  tribulation,  and  have 
wallicd  their  robes,  and  made  them  white  in  the  blood  , 

of 


Chap.  viii. 


REVELATION. 


of  the  Lamb.  15  Therefore  are  they  before  the 
throne  of  God,  and  ferve  him  day  and  night  in  his 
temple  :  and  he  that  fitteth  on  the  throne  fhall 
dwell  among  them. 

As  if  St.  John  had  faid,  One  of  the  elders,  not  out  of 
ii^orance  as  to  himfelt,  but  out  ofdeHre  to  inform  iiic, 
allced  me,  Whether  I  knew  what  thcfc  were  that  Rood  ar- 
rayed in  white?  And  I  told  him,  I  did  not  know,  but  de- 
fired  him  to  inform  me.  He  replied  they  were  fuch  as  had 
fuffered  great  tribtdation  for  Chrift,  and  were  now  .iccepted 
of  him,  and  dignified  by  him  ;  not  for  their  own  worthi- 
nefs,  but  for  the  fake  of  his  fufferings.  Note  here,  i.  The 
prefent  ftate  and  condition  of  the  church  of  God,  and  incm- 
bers  of  Chrirt  in  this  world,  they  are  in  tribulation,  yea,  in 
great  tribulation  here  ;  as  long  as  there  is  a  devil  in  hell,  and 
wicked  men  upon  earth,  all  that  will  live  godlily  in  Chrift 
Jefus  inuft  futfer  tribulation.  2.  The  future  ftate  which 
they  rtiall  be  advanced  10,  they  fliall  come  out  of  great  tri- 
bula.'icn  ;  the  faints  iharp  fulFerings  fhall  have  a  joyful  iflue 
and  glorious  end.  3.  That  though  the  crofs  was  the  way 
to  the  crown,  yet  the  crofs  did  not  merit  the  crown  :  their 
fufferings  would  not,  could  not,  bring  them  to  heaven, 
without  having  their  f^uts  luajhed  in  the  blood  of  the  Lamb, 
much  lefs  could  their  fufFerings  merit  and  purchafe  heaven  \ 
but  it  pleafed  God  of  his  free  grace  thus  to  reward  their 
futferings.  They  were  xvaflied  in  the  blood  of  the  Lamb, 
whofe  blood  paid  the  price  of  their  falvation.  4.  The 
defcription  which  is  here  given  of  heaven;  it  is  called  a 
temple,  in  allufion  to  the  Jewiih  temple,  in  which  God 
dwelt  of  old  ;  as  God  by  his  gracious  prefence  dwelt  in  his 
temple  on  earth,  fo  by  his  glorious  prefence  hedwellsamong 
his  glorified  faints  in  his  temple  in  heaven  ;  and  accerdingly 
the  glorified  faints  in  heaven  do  temple-fervice,  they  wor- 
fhip  God  continually,  and  ferve  him  day  and  night.  In  al- 
lulion  this  is  probably  fpuken  to  the  prieils  Handing  in  the 
material  temi)Ie  ;  and  ferving  in  their  courfes  night  and  day, 
Pfal.  cxxxiv.  I.  Heaven  is  a  place  of  employment  and  fer- 
vice,  as  well  as  of  pleafure  and  joy  ;  and  the  greateft  joy  re- 
fults  from  the  greateft  fervice. 

16  They  fhall  hunger  no  more,  neither  tliirft  any 
more;  neitlier  fhall  the  fun  light  on  them,  nor  any 
heat,  ij  For  the  Lamb  which  is  in  the  midft  of 
the  throne  fhall  feed  them,  and  flrall  lead  them  into 
living  fountains  of  waters;  And  God  Ihall  wipe 
away  all  tears  from  their  eyes. 

Here  St.  John  proceeds  in  giving  a  farther  defcription  of 
the  place  and  ftate  of  the  blelTed  ;  he  acquaints  us  both  with 
the  private  evils  they  iliall  be  evcrlaftingly  delivered  from, 
as  alfo  with  the  pofitivc  good  they  Ihall  eternally  reft  in. 
As  to  the  former  he  alfures  us,  that  glorified  fouls  fhall  be 
acquainted  with  no  wants,  and  expofed  to  no  afflidive  pro- 
vidences. They  /hall  neither  hunger  nor  thirjl .,  that  is,  they 
Ihall  be  in  a  condition  free  from  all,  and  all  manner  of 
wants  whatfoever.  Neither /hall  the  fun,  nor  the  heat  lighi 
upon  them  \  that  is,  the  fcorciiing  heat  of  perfecution,  to 
which  they  were  expofed  here,  ftiall  never  more  afted  or 
afflica  them  there.  And  God  Jha II  wipe  away  all  tears  from 
their  eyes  \   that  is,  all  caul'e  of  fyrrow  and  mourning  ihnll 


1125 

everlaftingly  ceafe.  Farther,  he  acquaints  us  wi-h  the  po- 
fitivc gonj  which  glorified  faints  do  eternally  reii  in,  the 
Lamb  in  the  midft  of  the  throne  fliall  feed  them  ;  that  is, 
Chrift  fhall  fatisfy  them  with  a  fatiety  of  joy,  and  fulnefs 
of  pleafure  :  And  lead  them  to  the  lieving  funlains  ofvjater, 
That  is,  to  the  never  failing  comforts  ot  God's  prefence. 
O  happy  place  and  ftate  I  which  will  at  once  caufe  the  faints 
to  forget  all  former  forrows  for  time  paft,  and  ha|)pily  pre- 
vent any  farther  caufe  of  afllidion  and  forrow  for  lime  to 
come  ;  where  no  fin  fhall  afflift  them,  no  forrow  afTed  ihetn, 
no  danger  affright  them,  where  all  tears  fhall  be  wiped  from 
their  eyes,  all  forrows  banifhed  from  their  hearts,  and  ever- 
lafting  joys  fhall  proffcfs  their  fouls  :Wherc  they  fhslj  obey 
their  God  with  vigour,  praife  him  with  chearfulnefs,  love 
him  above  meafure,  fear  him  without  torment,  truft  him 
without  defpondency,  ferve  him  without  lafliiudc  and  weari- 
nefs,  without  interruption  or  diftradion,  being  perftdly 
like  unto  God,  as  well  in  holinefs  as  in  happinefs,  as  well 
in  purity  as  in  immortality.  Lord,  ftrengthcn  our  faith  in 
the  belief  of  this  defirable  happinefs,  and  fet  our  fouls  a 
longing  for  the  full  fruition  and  final  enjoyment  of  it. 

CHAP.     VHL 

AND  when   he   had  opened   the   feventh  feal, 
there  was  filence  in  heaven  about  the  fpace  of 
half  an  hour. 

When  he  had  opened,  that  is,  when  the  Lamb,  who 
opened  the  fix  foregoing  feals,  did  open  the  feventh,  there  . 
"^^■i  filcnce  in  heaven  about  half  an  hour,  by  wayofallufion 
to  \vhat  was  done  in  the  temple  at  the  time  of  offering  in- 
cenfe.  The  end  of  which  filence  was  to  give  St.  John  an 
opportunity  to  contemplate  thofe  high  m>fteries  which  he 
had  revealed  to  him,  .md  to  prepare  him  for  new  vifions,  as 
filence  is  cried  before  the  proclamation  of  great  and  weighty 
matters.  When  great  things  are  to  be  uttered,  great  atten- 
tion IS  expeded,  andgreat  filence  prepares  for  great  attention. 

2  f  And  I  favy  the  feven  angels  which  flood  be- 
fore God  :  and  to  them  were  given  feven  trumpets. 

Ohfervc\\txe.,  i.  The  readinefs  of  the  holy  angels  to  exe- 
cute the  will  of  God  at  all  times:  They  fiand  before  God, 
namely,  to  minifter  at  his  pleafure,  .nnd  to  execute  judg- 
ments at  his  command  :  Whether  thefe  were  good  an<JcIs 
or  bad,  it  is  not  material  to  difpute,  feeing  God  makes  bmh 
the  executioners  of  his  judgments  when  he  pleafcs.  2.  The 
nuniber  of  thefe  angels,  they  ware  feven,  and  no  more,  be- 
caufe  It  pleafed  not  God  to  pour  down  his  whole  wrath  at' 
once  upon  the  rebellious  world,  but  at  divers  times,  and 
gradually.  3.  That  to  thefe  feven  angels  were  given  feven 
trumpets  to  publifti  God's  judgment  to  the  world.  Thefe 
trumpets  fignificd  that  God  would  proceed  againft  the  world 
in  fearful  hoftihty,  and  appear  againft  it  as  an  enemy  to  bar- 
tie,  proclaiming  as  it  were  open  war,  with  found  of  trum- 
pet, and  beat  of  drum,  and  hanging  out  a  flag  ot  defiance 
•igainft  It.  The  patience  ot  God,  though  lafting,  yet  will 
not  be  everlarting.  Thefe  angels  founding  the  alarm  of 
judgments  before  they  did  inflici  thefe  following  dreadful 
judgments  upon  the  world,  fhews  that  God  warns  ^before  he 
ftrikes  :  He  doth  ufunlly  pre-admonilh  before  he  punifheth. 

Judgmen: 


1125 


REVELATION. 


Chap. 


V 1  n . 


J>i'l.  inenr  is  hU  rtrannte  work,  he  iJelijiht<;  not  in  ir.  Btit 
w'ifi)  fin  call  iip..n  1)  in  to  ariCe  out  o!  his  place,  to  punilh 
thf  iiilubi:  tits  of  the  e.irth  for  their  iniq.iiiy,  he  cloth  it 
with  unrpe,.k.ihli'  n  liiftancv  and  regret  I'kc  a  tender- heart- 
ed Father,   "^ith  arod  Ml  hii  hand,  andtcjKi  in  hii  eyes. 

3  IT  Andaiiotherangclcaincand  flood  at  the  alter, 

having  a  golden  cenfor:  And  there  was  givt-n  unto  him 

muchinfence,  that  he  niouldofFer/nvithtiie  prayers 

of  all  laints  upon  the  golden  alter  whichwa-s  before  the 

throne.   4.  And  the  fmoke  of  theinrenle.  w/uch  came 

with  the  prayers  of  the  faints, afcended  up  before  God, 

^      out  of  the  angels  hand.     5.  And  tiic  angel  took  the 

I      cenfcr,and  filled  it  with  the  fire  of  the  alter,  and  call 

I     it  into  the  earth,  and  there  were  voices,   and  thun- 

derings,  and  lightnings,  and  an  earthquake. 

C/yi-  !•»  here,  That  all  along  in  the  vifion  which  St  John 
had,  a  piefentation  was  made  to  his  mind  of  things  pertain- 
ing to  thejewifli  worfliip;  his  vilionary  temple,  the  alter, 
the  incenfe,  thefire,  thecrnfer,  which  he  law,  wereinallu- 
fion  to  the  material  temple,  and  to  the  worfliip  and  fervice 
performed  there  at  Jerufjlam  ;  and  accordingly  this  other 
angel  here  mentioned,  reprefented  the  high  prii-ll(\\ho  was 
an  illultrious  type  of  our  Lord  Jefus  Chrift;  whofe  <  ffice  it 
v.as  to  offer  incenfe  at  the  alter,  and  therewith  to  offer  up 
prayers  for  the  people.  Farther,  that  Chrift  is  here  repre- 
fented as  having  a  golden  cenfer,  whereas,  the  highpneft's 
4  vvasonly  of  bra  Is,  to  denote  that  he  was  a  more  excellent 
.  high|)rie(l;  and  the  ?w/f/>  i«cen/J^  given  to  him,  reprelents 
hii  abundant  merits,  whereby  he  renders  the  prayers  of  all 
his  faints  acceptable  to  his  Father.  Learn,  That  as  Chi  i(l 
was  theonly  Mediator  of  redemption,  fo  ishealfo  the  only 
Mediaiorof  intercefTion  ;  his  mediation  is  founded  upon  his 
faiistaftion  :  None  had  to  do  with  thecenierto  oHer  incencc, 
but  he  that  had  to  do  withthe  alter  to  offer  facrafice  :  Whcj 
<lur(t  offer  to  intercede  with  an  ofi'ended  God  on  the  be- 
Jialf  of  finners,  but  he  that  has  firfl  fatitfud  the  jultice  of 
God  for  lin  ?  Now,  to  fatiify  an  olfended  Cod  ib  Chnft's 
peculiar,  therefore  to  intercede  with  God  authoratively, 
on  the  behalf  of  offenders,  is  Chrill's  fole  prerogative. 
Agiin,  Chriil's  interctfllon  gives  virtue  and  efleft  to  our 
lupplicatioiis.  This  truth  wasfignihed,  ver.  4.  where  it  is 
aflirmed,  That  thi  ftmke  of  the  incenfe,  kc.  that  is,  the 
virtue  and  efficacy  ofthe  Mediator's  merits,  which  came  up 
withthe  prayersot  the  flints,  and  pertumetl  them,  didboih 
plead  for,  and  procure  acceptance  with  tied.  Behold  here 
the  true  reafon  why  our  liipjihcations  do  find  acceptance 
'<.\ithCod  ;  namely,  becaiile  perfumed  with  the  odours  of 
Chri(P-  nitrir,  and  prefenti  d  to  the  Father  by  his  own 
mediation  and  iiitcrtcflioii.  1  he  Father  htareih  hiiii  ;il- 
way.',  a»d  In  hedoih  all  ttieni  whofe  prayers  aie  otfcrtd  by 
him.  L:i(Hy,  The  fuccefs  and  efficacy  of  the  fainti  pr.iyi  rs 
thus  perfiniKd  art)  jirt  ieiitcd  unio  Ciod  ;  there  follov\  cd 
v.ices,  anitlhut.ders,  atidliehlnings  lignifying  the  wontiertui 
*flVfti,  of  prayer,  or  the  terrible  ihiiigs  tha'  «  ould  follow 
after  their  pr.iyers,  evtndrejdlul  juii;' men ts-  upon  the  earih; 
•  h.it  is,  upon  .'lie  find  of  Judti,  lay  foisie  ;  upon  the  Koiitun 
empire  '  .y  titlitrs.  Hoa'i.  ver  it '.vns  we  may  gather  thu^ 
tnuch  Iroi!)  it,  that  in  limes  of  natumjl  provocation,  the 
Urvtnt  pnyers  of  Ged's    faiihlul  icrvams  have  a  mighty 


previlency     vith  G'>d,  for  ftayinp;  off  for  a  'ime  national 
ruin  and   deflrnftion. 

6  1  And  the  feven  angels  which  had  the  ^Qvcn 
tiumpi.ts  prepared  thenifelves  to  found.  7  TJie  hrft 
angel  founded,  and  there  followed  hail  and  lire 
mingled  with  blood,  and  they  were  call  upon  tiie 
earth  :  And  the  third  part  of  trees  were  burned  up, 
and  all  green  grafs  was  burnt  up. 

Note,  I.  The  readinefs  of  the  holy  ante's  in  heaven  t<» 
execute  the  will  and  plcalure  ofC-od  lure  oii  earth  ;  they 
knew  tli:it  the  excruion  of  God's  jiidj>.nienis  wa«  to  be 
performed  by  them,  and  accordingly  they  prepare  thcin- 
i'elves  for  it.  2.  The  judj>,ment  (irnnuiited  by  the  firtl 
angel.  Fire  and  hail  viingltd  with  bhod.  A  (hauge  tioi  m, 
alludng  probablv  to  one  of  the  plague*  of  Egypt,  men- 
tioned Exod.  ix.  denoting,  fay  fmne,  direful  temporal  jiido- 
rnents  which  God  would  Ining  upon  Judea  ingtneraj,  and 
Galilee  in  particuhir,  by  bloodfhed  and  infurrc(Jtion>.  The 
trees,  fays  Dr.  Moore,  tignifyihe  great  men  anti  the  giafs 
the  common  people.  Others  by  this  flornj  ofhjiland 
blood  underdand  a  fpiritnal  jndgment,  namely,  an  inun- 
dation of  herefy  upon  the  chnftian  church,  which  is  of  a 
fiery  and  bloody  nature  where\'er  it  prevails,  it  is  a  dread- 
ful plague,  and  a  ccnfuinirg  ftorm  ;  jiiftly  iiifl'cfed  by  God 
upon  a  petiple  for  theircontempr  of  the  gofpel,  and  rotre- 
ceiving  ihe  truthin  the  love  of  it,  that  they  mightbe  faved. 

8  And  the  fccond  angel  founded,  and  as  it  were 
a  great  mountain  burning  with  fire  was  call  into 
the  fea ;  and  the  third  part  ofthe  fea  became  blood  : 
9  And  the  third  part  of  the  creatures  which  were 
in  the  fea,  and  had  life,  died;  and  the  third  pare 
ofthe  fhips  were  defl.royed. 

Ohferve  here,  The  univerfality  of  the  judgment  inflicled  ; 
the  former  judgment  was  upon  the  earth,  this  upon  the  fea, 
that  no  place  might  efcape,  a  ftorm  of  hail  ancl  blood  falls 
npon  the  former,  amotint.iinof  burning  fire  is  calf  in'oihe 
la  Iter  ;  both  fignifying  increafing  wars  and  blood  Ihed  by  fea 
and  land  according  to  lome  ;  the  mighty  pievalency  t)f 
error  and  herefy,  fay  others,  and  particularly  of  the  Aiian 
heiefy,  which  puffs  up,  and  fwells  with  pride,  audisthe 
harbinger  and  forerunner  of  rum  and  deltrudtion  ;  as  only 
by  pride  Cometh  contention,  (o  after  pride,  or  along  with 
pride,   cometh  dcflruction. 

10  And  the  third  angel  founded,  and  there  fell  a 
great  ftar  from  heaven  burning  as  it  were  a  lamp, 
and  it  fell  upon  the  third  part  of  the  rivers,  and 
upon  the  fountains  of  waters  :  And  the  name  ofthe 
fl^ar  is  called  wormwood  :  and  the  third  part  of  the 
waters  became  wormwood  ;  and  many  men  died  of 
the  waters,   becaufc  thty  were  made  bitter. 

'I  he  next  judgment  ii.flidid,  or  rather  the  farther  pro- 
grcfsohln  fi  rnurjudginent,  w  as  the  intecliiigof  the  waurs 
and  rivers  witli  a  moital  hitternels  by  a  bitter  (far  falling 
Iro  11  he  i.en  inio  tluiii  ;  denoiin;;;,  l.iy  loiiie,  the  fall  ot  a 
great  captain  among  the  Jrws  in  judea  :  e.liurs  ui'derllniul 
it  of  herefy  in  general;  of  ilic  Aiian  licrcly  in  p.iiticular  ; 

ai'.d 


Chap.   ix. 


REVELATION. 


11: 


and  fome  apply  it  to  the  fall  of  Rome,  the  feat  of  the 
weftern  empire  ;  fo  Mr.  Mede.  If  it  be  uiiJci  Itood  of 
herefy,  it  Ihews  us  what  a  poifonous,  bitter,  and  deadly 
nature  error  and  herel'y  is  of.  Error  is  as  damnable  as 
vice,  the  one  is  an  open  road,  the  other  a  by-path  to  hell 
and  deftruftion  ;  and  accnnli/igly  that  perfcii,  and  that 
people,  which  hive  a  doe  care  of  their  foul's  fatvation, 
will  be  as  much  afraid  of  erroneous  principles  as  they  are 
of  debauched  praiflices. 

1 2  And  the  fourth  angel  founded,  and  the  third 
part  of  the  fun  was  fmitten,  and  the  third  part  of  the 
moon,  and  the  third  p.irt  of  the  ftars ;  fo  as  the  third 
partof  them  was  darkened,  and  the  day  (hone  not  for 
a  third  part  of  it.  and  the  night  likewife.  13  And  I 
beheld, and  heardan  angelflying  through  the  midft  of 
heaven,  faying  with  a  loud  voice,  Wo,  wo,  wo  to  the 
inhabiters  of  the  earth,  by  reafon  of  the  other  voices  of 
the  trumpetof  the  three  angelswhich  areyet  to  found. 

Obferve  here,  i.  That  by  fun,  moon,  and  ftars,  in  fcrip- 
ture-prophec<es,  the  potentates  and  powers  of  a  ftate  are 
under (h'.od  ;  accordingly  the  darkening  of  the  fun,  moon 
and  ftars,  fignifies  generally  the  fall  of  fome  great  powers 
either  ecclelialtical  or  civil  ;  others  who  interpret  thefe 
judgmetns  fpiritaally,  by  the  darkening  of  the  fun,  moon 
and  ftars,  do  iiiidcrftand  the  prcvalency  of  ignorance  and 
error  in  the  chorch,  occalioning  a  fearful  edipfe  of  that 
faving  and  comfortable  light  wliich  would  illuminate  our 
eyes,  and  direct  our  fteps  in  the  way  that  leds  to  eternal 
h.ipjjinef?.  2.  'I'hat  in  this  and  all  the  former  judgments, 
the  third  part  only  is  mentioned  as  fmitten,  which  fhews 
that  the  Lord  corrf(fls  in  meafiire,  and  delights  more  in 
mercy  than  in  juftice,  and  defires  rather  the  converfion 
than  confufion  offmHer';,  by  making  the  punilhraents  of 
dome  inftruclive  warnings  unto  others.  3.  God's  way  of 
dealing  with  his  people  in  giving  warning  of  future  and 
J'evere  jiidgmtnrs  before  they  come,  /  heard  an  angt  I  flying 
ihrouoh  thit'iid/l  of  heaven,  faying  /^'o,  fee.  thus  God  warneth 
of  approaching  judgments  before  they  come,  that  finners 
iijay  repent,  sndhi^  own  people  being  forew.irned,  may  be 
foieariiied  ere  the  judgment  conies  upon  them.  Pr.ttnonkl, 
pr^mutini,  previfti  jucul^  viinuj  feriunt  ;  darts  forcfeen  are 
dinilef^. 

CHAP.     IX. 

AND  the  fifth  angel  founded,  and  I  faw  a  flar  fall 
from  heaven  unto  the  earth  :  and  to  him  was 
given  the  key  of  the  bottomlefs  pit.  2  f  And  he 
opened  the  bottomlefs  pit,  and  there  arofe  a  fmoke 
out  of  the  pic,  as  the  fmoke  of  a  great  furnace  ;  and 
the  fun  and  the  air  were  darkened  by  reafon  of  the 
(moke  of  the  pit.  3  And  there  came  out  of  the 
(moke  locufts  upon  the  earth  ;  and  unto  them  was 
given  power  as  the  fcorpions  of  the  earth  havepovver. 
4.  And  it  was  commanded  thein  that  they  (hould 
not  hurt  the  grafs  of  the  earth,  neither  any  green 
thing,  neither  any  tree  ;  but  only  thofc  men  which 
have  not  the  feal  of  God  in  their  foreheads.. 


Obferve  here,  i.  That  thofe  who  undrrftood  ih's  wode. 
nouiiced  by  the  fifth  angel,  todenotea  temporal  judgmeiir, 
apply  it  to  the  Jewifli  fediicer,  who  headi  d  the  rurl)ulenc 
zealots  ;  he  was  a  ringleader  of  mi'll  liellifh  villains,  and  the 
r.ealots  under  him  did  all  the  mitchiefs  imaginable,  march- 
ing up  to  Jt;rufali?in,  plundering  the  city,  feizing  the  tem- 
ple, and  killing  the  high-piieft,  with  thereft  of  the  priefts ; 
but  by  God's  providence  it  fo  happened,  that  thi<.  judgment 
of  the  zealots  fell  not  upon  the  clirilKians,  fignifiid  by  the 
trees  and  green  things,  but  unon  the  Jews  theinfelves  only, 
becaufe  they  were  not  of  the  faction  of  zealots.  2.  That 
thofe  who  underftand  this  vio  to  intimate  a  fpiritual  judg- 
ment, apply  it,  fome  to  the  firft  rifing  of  the  Turks  and 
Mahometans,  others  to  the  papacy  and  papal  clergy  :  Mr. 
Mede  applies  it  to  the  former,  King  James  to  the  Iittr-r  : 
"  By  locufts  and  grafshoppers  (fays  he)  underftand  monks 
and  friars,  who  leem  to  fly  a  little  from  the  earth,  biit  in 
deed  are  gorge-bellied  devourers:  in  locufts  you  fee  little  but 
a  mouth  and  a  belly  ;  in  monks  you  fee  a  mouth  to  mumble 
over  inaffes,  and  a  belly  to  confume  ;  they  feizcd,  when 
time  was  upon  the  meadows,  the  fat  and  plealant  parts  of 
the  land,  and  like  grafshoppers  conlumed  every  green,  that 
is,  every  good  thing."  3.  The  coinmiiTion  and  command 
given  to  them  not  to  hurt  the  trees  ;  fuch  as  are  fruit-bearS 
ing  and  fruitful  bearing  chnftians,  are  preferved,  and  the 
ftorm  falls  upon  drofTy  hypocrites  :  whence  we  may  remark. 
That  in  times  of  error  and  fedudlion,  as  well  as  in  times 
of  judgment  and  calamity,  God  takes  a  fpecial  care  of  his 
faithtul  ones  for  their  prefervation  ;  and  has  a  fpecial  regard 
to  the  fruit  of  the  trees  of  righteoufnefs. 

5  And  to  them  (which  had  not  the  feal  of  God  in 
their  foreheads)  it  was  given  that  they  (hould  not  kill 
them, but  that  they  fhould  be  tormented  five  months: 
and  then- torment  was  as  the  torment  of  a  fcorpion, 
when  he  ftriketh  a  man.  6  And  in  thofe  days  (hall 
men  feek  death,  and  iliall  not  find  it;  and  fliall 
defire  to  die,  and  death  (hall  flee  from  them. 

That  is,  God  would  bring  fuch  dreadful  judgments  and 
calamities  upon  the  wicked  world,  that  men  ihould  prefer 
death  before  life  ;  and  it  fliould  be  anaffliftion  beyond  all- 
other  afHiftions,  that  they  could  not  die  ;  to  Hee  death  is  a 
great  mifery  ;  but  to  have  death  f5ee  from  us,  or  flee  be- 
fore us,  and  not  be  able  to  find  it,  is  a  far  greati-r  mifery  ; 
God  can  fo  inibitterjife  by  atHidions  and  i'uffering'.,  that 
thofe  who  dread  death  may  yet  delire  to  die  ;  not  for  any 
good  that  they  fee  in  death,  but  only  to  get  rid  of  the 
troubles  of  this  life. 

7  And  the  (liapes  of  the  locufts  were  like  unto 
horfes  prepared  unto  battle  :  and  on  their  heads  zycre 
as  it  were  crou^ns  like  gold,  and  their  faces  luac  as 
the  faces  of  men.  8  And  they  had  hair  as  the  hair 
of  women,  and  their  teeth  were  as //jc  if^^A  of  lions. 
9  And  they  had  breaflplates  as  it  were  breaftplates  of 
iron  ;  and  the  found  of  their  wings  was  as  the  (bund 
of  chariots  of  many  horfes  running  to  battle.  10  And 
they  had  tails  like  unto  fcorpions,  and  there  were 
flings  in  their  tails  :  and  their  power  was  to  hurt 

men 


112S 


REVELATION. 


Chap. 


X. 


nun  five  months,  n  And  they  Iiad  a  king  over 
thein  whuh  is  the  an_;cl  of  the  bottoinlels  pit, 
whole  njine  in  the  Hebrew  tongue  is  Abadden, 
but  in  the  Greek  ton^ucknth  his  name  Apollyon. 

Th.s  mtMiihoiical  defcription  cf  a  teriible  army  ot 
cruel  mm,  feeins  very  pLiiii  ;  Tome  underllaiid  it  of  the 
Je  A  ilhzejiots,  who  appeared  as  warr'ors,  atid  were  devour- 
ing vAallers  ;  they  lonked  like  men,  kind  atid  friendly,  and 
preienJi  g  to  be  redeemers  of  the  people,  faviours  of,  and 
benefactors  to  their  country  ;  but  at  the  fame  tune  plun- 
dering and  carrying  away  the  Ipoils  of  their  brethren 
without  any  tendernets  or  coinpiifion.  Others  apply  all 
this  to  the  papal  clergy,  numerous,  like  loculls  ;  well  fed, 
like  horfes  for  battle  ;  mighty,  for  earthly  pulleliions ; 
rrcuai^iike  petty  princes  ;  eiUuring,  like  women  with 
their^HB^]d  otlier  ornamf  nfs,  &c.  Other?  again  make 
the  appiicarron  to  belong  to  the  Turks  and  Sar.icens,  who 
are  reprefented  as  hiving  many  crowns  on  their  heads, 
and  as  moved  with  wMiigs,  in  regard  of  the  many  and  vaft 
conquefts,  fays  Mr.  Mrde,  which  they  made  in  a  (hort 
time,  even  Paleftma,  Syria,  Armenia,  Alia  and  Lefs,  and 
many  others;  as  to  the  kiig  nanitd  here,  Abaddon  and 
Apollyon,  fome  underlland  it  to  be  the  devil,  others  Ma- 
homet, others  the  Pope  ;  to  whom,  to  every  of  whom,  the 
name  of  a  deftroyer  too  fi;ly  belongs,  as  feeking  and  en- 
deavouring to  deftroy  men's  fouls,  and  by  bloed  and  per- 
fecution  to  deftroy  and  lay  waile  the  church  of  Chrilt. 

12  5  One  wo  is  paft  ;  and  behold  there  come  two 
woes  more  hereafter.  13  H  And  the  fixth  angel 
founded,  and  I  heard  a  voice  from  the  four  horns 
of  the  golden  alter  which  is  before  God.  14  5  Say- 
ing to  the  fixth  angel  which  had  the  trumpet,  Loofe 
the  four  angels  which  are  bound  in  the  great  river 
Euphrates,  15  And  the  four  angels  were  looled, 
which  were  prepared  for  an  hour  and  a  day  and  a 
month  and  a  year,  for  to  flay  the  third  part  of  men. 
16  And  the  number  of  the  army  of  the  horleman, 
■were  two  hundred  thouland  thoufand  :  and  I  heard 
the  number  of  them. 

Note  here,  i.  From  rhofe  words,  One  wo  is  paji,  andlvio 
more  are  to  come,  that  God  has  a  llorehoufeof  judgHieni5,as 
well  as  a  treafury  of  mercy,  and  when  one  judgment  will 
not  do,  he  has  more  to  infli^V.  %.  The  golden  altar,  -vhich 
is  here  faid  to  be  before  God,  fignifies  our  Lord  JelusCh rift, 
bis  p'lrity  and  excellency,  and  his  appearing  continually  in 
the  prefence  ot  his  father  for  us,  as  our  JnterccfTor  and 
Mediator.  3.  That  this  vaft  army  of  horfemen,  conliilingof 
two  hundred  thoufand  thoufand,  is  expounded  generally  of 
Turks  and  Arabians  whohave  vaftarmies  beyond  all  nations 
whom  God  makes  the  executioners  of  his  vengeance  at  his 
pleifiirc.  4.  Whereas  it  is  faid,  that  the  four  angels  were 
bound  in  the  great  river  Euphrates,  and,  till  lool'i  d  by 
God's  command,  could  never  hurt  nor  ftir,  it  teaches  us, 
that  the  Lord  has  Satan,  and  :>ll  his  inftniments,  \x\  his  own 
po»ver  to  Ivjofe  them  for  our  (ins  and  to  bind  rhein  again 
for  our  repentance  :  though  their  malice  be  infinite,  yet 
their  power  is  bounled  ;  they  cannot  do  all  the  niifchief 
they  would,  and  they  (hall  not  do  all  they  can.  5.  I'liat 
when  thefe  deftroying  angels  were  looicd,   their  time  of 


hurting  was  limited  toayear,tinii a  monthanda  duy  /  fliew- 
i"g,  that  the  let  and  ile  irminaic  time  of  the  wukid's  jn- 
folency  is  3p;i..:nted  by  God  to  be  either  (liorier  or  longer 
as  he  thinks  fi  ;  yea  they  execute  noihiiiji  but  with  a  di- 
vine permiHion  ;  nay  nothing  without  a  Ipeciil  warrant  and 
commililon  from'dod,  h  13  matter  of  fingular  conlolation 
to  u>,  that  evil  angeU  and  wicked  men  areliiiiitid  powers  ; 
they  cannot  move,  mtithleA  hu-^t,  till  Gxl  luofe  them. 

17  And  thus  I  faw  the  horfes  in  the  vifion,  and 
them  that  fat  on  them,  having  breaflp  atesof  hre  and 
ofjacinth  and  brimflone  :  and  the  heads  of  the  horfes 
were  as  the  heads  of  lions  :  and  out  oftlicir  mouths 
illued  fire  and  fmoke  and  bnmflone.  18  Vl>y  thefe 
three  was  the  third  part  of  men  killed,  by  the  fire 
and  by  the  Imuke  and  by  tiie  brimllonc  which  ilfued 
out  of  their  mouths.  19  For  their  power  is  in  their 
mouth,  andiiuheirtails:  foiuhcir  tails  wtre  like  unto 
i'erpents,  and  ii^d  heads,  and  witli  them  they  do  hurt. 
20  And  the  rdl  of  the  men  which  were  not  killed 
by  thefe  plaj^ucs,  yet  repented  not  of  the  works  of 
their  hands,  th;it  they  fhouldnot  worlhip  devils,  and 
idols  of  gold  and  filver  and  brafs  and  (tone  and  of 
wood,  which  neither  can  lee,  nor  hear,  nor  walk:  21 
Neither  repented  they  of  their  murders,  nor  of  their 
loicenes,  nor  of  their  fornication,  nor  of  their  thefts. 

St  John  procei  ds  fcere  in  dc'cnhing  this  vaft  army  of 
Turksand  Ar.ibians,  that  with  incredible  fwiftnels  did  over- 
run  andrun  theeaftern  churches.  All  thefe  expreffions  of 
fire,  and  brimftone,  and  fmoke,  denote  that  crueldevaliation 
and  deftruc1it)n  v>  Inch  was  occadoned  by  the  Turk'  and 
Mahometans.  Behold  here  the  inftrunients  of  Satan,  hjw 
his  ow  n  cruel  and  dt  ftnictive  nature  is  diicovereJ  how  tx- 
ceedingly  he  is  delighted  in  the  perdition  of  mankind,  hav- 
ing beena  murderer  from  the  beginninjr.  In  the  two  laft 
vei  les  St.  John  declares,  1 .  \V  hat  w  ere  the  (ins  which  pro- 
em cd  fo  great  a  plague,  namely,  idolatry  and  worfliipping 
theworksot  theiro.  n  hands,  a  (in  very  odious  to  God,  and 
for  which  God  fuffered  the  Turks  so  be  fo  leverea  fcourge 
tochriftendom  ;  what  little  realon  had  the  Chriftians  then 
to  call  their  wars  againft  the  Turks,  the  holy  wars,  when 
idolatry  the  caufe  of  it,  was  not  repented  of ;  what  fuccefs 
could  they  expect,  as  longas  the  idolatry  of  Chriftian-, and 
their  other  provoking  (ins  were  fo  many  ?  Ovftrve  farther, 
What  was  the  end  God  aimed  at  by  fuch  itrong  phyfic, 
by  fuch  terrible  judgments  as  he  then  brought  upon 
the  world  ?  it  was  to  bring  them  to  repentance  ;  but  fo 
mad  was  the  anii-chrdtian  w  orlil  upon  thciridols,  that  they 
would  not  be  reformed  by  the  judgments  they  faw  upon 
their  brethren.  Hence  learn.  That  when  God  once  begins 
to  enter  into  judgment  with  a  (inful  people,  he  will  follow 
them  with  a  vawety  and  fucctilion  of  plagues  and  judg- 
ments one  upon  another,  till  he  has  either  brought  them 
to  himfelf,  or  brought  them  to  nothing. 

C  H  A  P.     X. 

AND   I  faw  another  mighty  angel  come  down 
from  heaven,  clothed  witii  a  cloud  :  and  a  rain- 
bow -was  upon  his  head,  and  his  face  xuas  as  ifwere 

the 


Chap.  x. 


REVELATION. 


1129 


the  fun,  and  his  feet  as  pillars  of  fire  :  2  And  he 
had  in  his  hand  a  little  book  open.  And  he  fet  his 
right  foot  upon  the  Tea,  and  hh  Idt/ooi  on  the  earth. 

This  angel  is  concluded  to  reprefcivt  our  Lord  Jefiis 
Chrifl,  the  angtl  of  the  covenant ;  he  is  called  a  mighty  an- 
gel, in  oppofition  to  the  mighty  enemies  of  his  church,  men- 
tioned in  the  foregoing  chapter  ;  he  is  faid  to  come  down  from 
heaven,  to  intimate  his  fignal  ami  feafonable  appearing  for 
the  relief  of  his  church  ;  ektheduilb  a  cloud,  rcprefentingthc 
manner  of  his  coming  in  the  clouds  at  the  final  judgment  ; 
with  a  niinbcw  on  his  head,  fignifving  that  covenant  of  peace 
•which  he  had  made  with  his  church,  ami'  his  continual 
niindfulnefs  of  that  covenant:  His  face  was  as  the  fun,  to 
denote  that  light  of  comfort  and  deliverance  which  he 
would  bring  to  his  church  in  his  own  time  :  His  feet  as 
pillars,  fignifying  the  Iteadinefs  and  {lability  of  his  purpofes 
and  a<£lions,  that  where  he  fets  his  feet,  none  can  remove 
him  ;  and  as  pillars  of  fire,  denoting  his  ability  to  tread 
down  his  enemies  under  him,  and  alfo  to  confume  them  ; 
this  is  according  to  the  defcription  of  his  perfon  given, 
chap.  i.  15,  16.  The  emblems  and  figures  by  which  he 
is  rcprefentcd  here,  are  the  fame  by  which  he  was  deffribed 
there  ;  confequently  he  is  the  fame  perfon.  Obferve,  The 
accotmt  of  \viiat  he  did,  He  had  a  little  hiok  in  his  hand  open, 
to  dirtinguifli  it  from  the  former  book  fealed  ;  a  book  in 
which  the  purpofe  and  decree  of  God  was  made  known, 
concerriing  what  (hoiild  happen  to  the  church  \  a  book  fealed 
and  (hut  to  us,  but  obvious  and  open  to  Chrift.  Chrilt,  that 
lay  in  the  bofom  of  the  Father,  reveals  his  Father's  fecrcts 
to  us,  fc  far  as  it  is  needful  and  neceflary  tor  us  to  know 
them.  And  loe  fet  his  right  foot  on  the  fca,  and  his  left  foot 
on  the  earth,  to  let  us  know  his  fovereignty  and  dominion 
over  the  whole  world  ;  as  well  over  the  turbulent  and  un- 
quiet, as  over  the  quiet  and  more  peaceable  part  of  it  ;  and 
alfo  to  fignify  his  ability  to  tread  down  bis  enemies,  where- 
ever  they  are  ;  a  confideration  that  adminillcrs  much  com- 
fort and  confolation  to  his  church  ;  his  doininiun  is  over 
the  earth  and  fea,  none  can  difpollefs  him  of  hii  power,  and 
none  can  efcape  his  prefence. 

3  And  cried  with  a  loud  voice,  as  when  a  Ijon 
roareth  :  and  when  he  had  cried,  feven  thunders  ut- 
tered their  voices.  4  And  when  the  feven  thunders 
ha.d  uttered  their  voices,  I  was  about  to  write  :  and 
I  heard  a  voice  from  heaven  fjying  unto  me,  Seal 
up  thofe  things  which  the  feven  thunders  uttered, 
and  ivrite  theiH  not. 

This  angel,  who  reprefented  Chrift,  the  Lion  of  the  tribe 
of  Judah,  is  faid  to  cry  like  a  roaring  lion,  whofe  voice  is 
both  loud  and  terrible  ;  this,  fome  conceive,  fliadovi-ed  forth 
the  efficacious  and  fuccefsful  preaching  ot  the  go  pel,  and 
that  the  feven  thunders fignified  the  fame  ;  but  others  appre- 
hend hereby  tiie  thundering  judgments  0I  God,  which  were 
fliortly. to  be  inflidted  on  the  wicked  world  ;  and  particularly 
oii  Jertifaiem  by  Titus,  fay  fome  ;  upon  antichriit  and  his 
adherent;.,  fay  others.  The  judgments  of  God  are  fitly  fti 
forth  by  thunder,  bccaufe  they  do  not  fly  at  random,  hv.x  by 
divine  dircdli  n;  the  l^udnefs,  the  fvvittnefs,  the  forceabic- 
refb  of  thunder  is  known,  and  the  terribknefs  of  God  in 
his  doings  towards  the  children  of  men,  has  been  fufficiently 


underftand.  Obferve  next,  S*.  Joim's  intention  to  write 
what  thcfe  thunders  uttered,  for  the  benefit  ot  the  church, 
as  conceiving  them  to  be  of  great  concernment  to  her  ; 
but  he  receives  a  command  from  Chrift  to  the  contrary,  not 
to  do  it  at  prefent ;  God  forefeeing  that  the  oppofers  would 
not  hear,  but  defpife  ;  therefore  thefe  judgments  fliall  be 
known  by  experience,  and  not  by  words.  Others  fay,  this 
inhibition  was  only  temporary,  not  perpetual :  write  them 
not,  th^t  is,  conceal  them  for  the  prefent,  till  thou  haft  thofc 
things  reprefented  to  thee  in  other  types,  and  till  they  arc 
nearer  their  accomplifliment ;  hereafter  he  might  write  thein, 
for  what  God  revealed  to  John,  was  to  be  flicwcd  to  his 
fervants,  chap.  i.  I. 

5  And  the  angel  which  I  faw  ftand  upon  the  fea 
and  upon  the  earth,  lifted  up  his  hand  10  heaven, 
6  H  And  fware  by  him  that  liveth  for  ever  and  ever, 
who  created  heaven  and  the  things  that  therein  are, 
and  the  earth  and  the  things  that  therein  are,  and 
the  fca  and  the  things  which  are  therein,  that  there 
fhould  be  time  no  longer  :  7  But  in  the  days  of 
the  voice  of  the  feventh  angel,  when  he  fhall  begia 
to  found,  the  myflery  of  God  fhould  be  finilhed,  as 
he  hath  declared  to  his  fervants  the  prophets. 

The  angel  that  reprefented  Chrift,  is  here  reprefented  to 
St.  John  zs  f wearing,  Ohjerve,  I.  The  ceremony  ufed  in 
fwearing,  Hjting  up  of  the  hand  to  heaven,  appealing  thereby 
to  God  as  a  wiinefs,  and  a  judge.  2.  The  perfon  fvvorn 
by,  God,  defcribed,  (i.j  By  his  eternity,  He  lives  for  ever, 
before  and  after  all  time.  (2.)  By  his  omnipotency  and 
almighty  power  in  the  work  of  creation,  making  heaven,  and 
earth,  and  the  fea,  and  all  things  that  are  therein.  An  oath 
is  proper  to  God,  and  as  we  are  to  fw  ear  by  G  d,  fo  God 
is  only  to  be  fvvorn  by.  Ohfcne  3.  The  thing  fuorn, 
namely,  That  time ftiall  be  no  fnore  \  that  is,  that  there  ftiould 
be  no  farther  delay  of  tiine,  for  the  deftrudtion  of  Jerufa- 
lem,  and  the  obdurate  Jews,  fay  fome  ;  for  the  ruin  of  the 
Roman  empire,  for  the  deftruction  of  antichrift,  fay  others  ; 
the  performance  of  God's  word,  both  in  his  promifes  of 
deliverance  to  his  church,  and  in  the  execution  of  judgment 
on  her  enemies,  are  now  at  hand.  4.  The  pmmiie  iiiade, 
and  the  aifurance  here  given,  namely  that  the  myjiery  of 
God  f}}'iuld  be  finijhed,  that  is,  the  deliverance  of  the  church 
fhould  be  completed,  and  the  final  contufion  of  her  enemies 
fhall  be  accompliftied  ;  wiiich  is  called  a  myflery,  bccaufe 
the  world  imderftands  it  not,  nor  will  they  belitve  the  I'air.e. 
As  myfteries  have  their  own  time  to  be  made  rr,anitelt  in,  fo, 
to  the  coinfort  of  the  faithful  and  the  terr(>r  of  the  wicked, 
a  day  was  then  approaching,  in  which  the  happy  condition 
of  the  afflicted  fhould  appear,  and  the  calamitous  ftate  of  the 
ungorily  be  difcovered. 

8  And  the  voice  which  I  heard  from  heaven  fpakc 
unto  me  again,  and  faid,  Go,  and  take  the  little  book 
which  is  open  in  the  tiand  of  the  angel,  winch  llandeth 
upon  the  fea  and  upon  the  earth.  9  H  And  I  went 
unto  the  angel,  and  faid  unto  him,  Give  me  the 
little  book.  And  he  laid  unto  me,  Take  tt,  and  eat 
it  up  ;  aiid  it  fhall  make  thy  belly  bitter,  but  it  fliall 

y   D  De 


1130 


R  E  V  E  L  A  T   ION. 


Chap.  xi. 


f 


be  in  thy  mouth  fwcet  as  honey,  lo  And  I  took 
the  httlc  book  out  of  the  angel's  hand,  and  eat  it 
up  ;  and  it  was  in  my  mouth  Tweet  as  honey:  and 
as  loon  as  I  had  eaten  it,  my  belly  was  bitter.  1 1 
And  he  laid  unto  me,  Thou  mull  propheiy  again 
before  many  peoples,  and  nations,  and  tongues, 
and  kings. 

Expofitors  generally  make  this  /;'///;•  iook  the  emblem  ef 
the  holy  fcriptures,  and  ihe  command  given  by  the  angel, 
fo  Si  John  to  eal  this  bonk,  imports  the  great  duty  of  ttudy- 
ing  dilij^ently  the  holy  kriptures.  inwardly  digcfting  iheiii, 
and  making  ihem  our  own  by  particular  applcation.  What 
we  eat  is  turned  into  noiirilhment,  and  becomes  one  fub- 
(lartc  with  ourfelves ;  thus  the  myllenes  oi  the  golpel 
mult  be  eaten  by  the  interpreters  ol  gofpel  myfterJes.  It 
is  not  enough  that  we  knosv  divine  things,  hut  we  mull 
know  them  divinely  ;  we  muft  have  a  favoury  knowledge 
of  them,  and  an  experimental  acquaintance  wjth  them. 
Ghfirve,  2.  The  etf  ct  ^\  hicli  eating  of  thi?  book  had  up<in 
St.  John,  it  was  in  hi>  mouth  Iwect  as  honey,  in  his  hfWy 
very  bitter  ;  Thai  is,  the  knowledge  he  had  of  divine  mytte- 
ries,  was  in  itft If  very  pleaCant,  but  the  knowledge  ot  the 
perfecution*  and  cruellies  w  hith  the  chriltians  were  to  fuf- 
fer  and  undergo,  was  very  bitter  to  hK  foul  Learn,  i  hat 
though  communication  of  light  from  God,  and  the  revela- 
tion of  the  mind  and  v\  ill  of  Gcd.  be  in  itfelf  very  dt  light- 
ful  to  his  miniilers,  yet  in  rcfpecfl  of  the  fad  nieffages  con- 
tained in  his  word,  it  is  very  burdenfomeand  bitter  to  them  : 
however,  it  being  the  burden  of  tlieLord,  they  muft  bear 
it,  they  muft  carry  it.  Every  good  man,  much  more  every 
gracious  minifter,  has  a  very  h  gh  eftimation  of  the  word 
of  God,  he  eftfems  it  as  food,  he  efteems  it  as  neceffary 
food  ;  heefteeHis  it  more  than  hisneccfTiry  food;  but  \«.hen 
God  fends  us  to  dc  nounce  judgments  upon  fiiiners,  our 
belly  trrmklfs,  our  lip-  quiver  anguilh  takes  hold  upon  us, 
we  delire  not  ihe  wofnl  day.  Lord,  thou  knoweft.  Ohferve 
laftly,  f  he  alTurance  God  gives  St.  John  of  farther  reve- 
lations of  hi'-  mind  unto  him  /4f  thou  hnjt  frrp'^efi-d,  fo 
th'ju  mujl  p'  ophefy  ag.iin  before  many  feople,  and  mitvins, 
and  tongues,  und  kixgs;  lee  here  in  St.  John'>  perlon  the 
true  end  and  reafon  why  God  calK  his  miiiifters,  and  tits 
them  viith  gifts,  and  w.  hy  they  turnifli  themfeives  with 
acquired  abilities:  it  is  to  render  themlVlve--  iht  more  fer- 
viceable  in  his  work,  t'lat  they  may  Ipeak  of  his  word  before 
k'n^s,  and  not  be  afliamed. 

CHAP.     XI. 

AND  there  was  given  me  a  reed  like  unto  a  rod; 
and  the  an^ci  llood,  laying.  Rile  and  mealurc 
the  temple  of  God,  and  the  altar,  and  them  that 
worfhip  therein. 

Cb/ervehere,  i.  The  command  gi"en  by  God  to  St- John 
to  lake  a  turvey  of  his  chunh.  his  fpiriiuji  temple,  confid- 
ing of  living  Itones.  ami  built  upon  ihi  chief  corner-ltone 
Jefus  Chrill.  God's  faithlul  and  true  worfljippers  are  only 
thole  w  horn  God  will  have  to  be  mcjfured,  and  t-iken  no- 
lice  of  as  being  his  part  .,nd  portion,  hit  tabernacle  in  \vhich 
be  will  dwell.  And,  bkflcd  be  God  !  in  the  worft  of  times 


they  are  meafiirable  ;  even  ifi  times  of  epidemical  degcne- 
racv,  and  univrrLI  apuftauy,  Gud  has  a  nu  iibL-r  to  ftand 
up  for  his  name,  and  to  bear  witnefv  to  his  irutli.  2.  That 
th-  temple,  the  .iltar,  and  the  worthippers  therein,  are  here 
all  joined  together,  and  the  command  given,  is  to  meafure 
thi  ni  together.  Arife,  and  vieafure  the  temple,  the  attar, 
and  them  that  luorfljip  ihrrein  ;  intimating,  that  the  true 
church,  and  the  trut;  worlhippers,  are  ever  found  together  ; 
and  by  the  true  «or(liip  and  true  worlhippers,  i- the  true 
church  ever  known;  (o  thai  if  the  queftion  be  alkrd, 
"  Wliere  is  true  cliurth?"  the  anfwer  is.  Where  the  true 
altar  is;  and  where  the  true  worlhip  is,  there  the  true 
church  is:  That  worlhip,  which  will  bear  God's  meafur- 
ing  reed,  the  fecurity  of  the  fcruiting,  and  the  exainin  uion 
of  hib  holy  word  ;  where  that  worlhip  is  found,  there  the 
church  of  God  is  found. 

2  But  the  court  which  is  without  the  temple, 
leave  out,  and  meafure  it  not :  for  it  is  given  unto 
the  Gentiles  :  and  the  holy  city  fliall  they  tread 
under  foot  forty  and  two  months. 

Ct/trve  here,  What  St.  J.>hn  is  forbidden  to  meafure, 
and  commanded  to  leave  out,  as  no  part  of  the  irue 
chuich,  namely.  The  cow t  'jahich  is  -juithout  the  itmple  ; 
that  is,  that  part  of  the  vifihle  chuich  which  is  t-vrr-run 
with  idolatry,  and  anti  chriftian  worlhip,  as  bad  a;  Genti- 
lifm,  and  accordingly  ftiall  be  treated  as  Gentiles,  and 
trodden  dosvn  under  foot,  as  drolTy  hypocrites  :  Meafure 
the  temple,  lays  God,  but  not  the  cut-jjard  curt.  The  tem- 
ple had  but  few  w  orlhipper-,  ihepnefts  only,  incoiiiparifo:! 
of  the  out\\  ard  court,  \\  here  the  body  of  the  people  w  as  ; 
whence  we  lee  tliit  the  true  church  is  b\it  I  malt, very  /mall, 
in  coinparifon  of  the  falfc  and  anti-chriftian  church,  and 
confequcntly  multitude  can  be  no  right  note  cf  the  true 
church-  Cbferve  farther,  That  whereas  thele  Gentiles  are 
faid  to  tread  under  foot  the  holy  city  torty-t\<  o  tnonihs, 
thereby  is  lignified,  that  they  fliould  kill  and  perfecine  the 
true  fpoi'le  and  church  of  Chnlt  (railed  the  holy  ciiy  in 
allulion  to  the  earthly  Jerul'alem)  during  the  time  of  anti- 
chrirt't  prevalency,  >et  here  we  have  the  church's  grcund 
of  comfort  and  lupport,  that  her  prtfTures,  and  antichrift's 
prevalency,  Ihall  be  but  for  a  limited  time,  a  fliort  time. 
The  h'-ly  city,  Jhall  they  tread  under  fo'it  fvrty  and  two 
months. 

3  f  And  I  will  give  pcra)er  unto  my  two  witneffcs, 
and  the)-  Iball  propheiy  a  thouiand  two  hundred 
and  threclcore  days  clothed  in  lackcloth. 

Oh/erve  here,  1.  Th.it  the  church  of  God,  during  anti- 
chrilt'->  prevalency,  fhall  not  w  ant  w  iiiuflt  s,  cr  faithful 
tedclier*,  though  removed  by  perfecuiion  into  corners  2. 
By  mentioning  two  only,  we  may  gsther  the  paiiciiy  of 
faithful  teachers  dur  ng  the  time  of  antiihrift's  presalency, 
t:i-t  are  a  number  but  the  leaft  of  nun-btrs:  We  n.ult 
not  liave  our  eye  upi  n  the  multitude,  or  conclude  that  i'  is 
not  truth  which  is  not  embraced  andprafliled  by  the  nioft  : 
The  irain  of  Chrift  i^  not  large,  nor  are  hi?  ways  thronged 
as  they  ought,  few  coniparaiivelv  there  be  that  walk  in 
them.     As  they,  whom  he  cills  forth  to  be  eminently  his 

viitoefles 


Chap.  xi. 


REVELATION. 


1131 


witnelftfs,  are  not  many,  thererorecalled  /-a»o  ;  fo  ihey  that 
received  their  witnefs  are  but  few,  for  the  wo'  Id  wonders 
after  th;  heafl.  Qjfff.  But  who  and  what  are  thefe  wit 
ncffes  .'  ^nfw.  Tlie  whale  furcelTion  of  faithful  minifters, 
martyrs,  and  confeffbrs,  which  almighty  God,  fropi  time 
to  time,  has  raifed  up  in  hii  church  to  be  the  alTerters  and 
maintaiiiers  of  divine  truth,  and  to  bear  their  teUimony  for 
Chrift  againd  all  herefies,  blafphemies,  idolatries,  and  ulur- 
pations  in  the  time  of  aotichrilt's  rtign.  Ohfcrve,  3.  The 
proper  work  of  thefe  witnefTes  declared,  it  is  to  prophefy  ; 
that  is,  to  inftrucl  the  people  how  to  worlli'p  Giid  accord- 
ing t»  his  word  and  wiil.  The  manner  of  their  prophe- 
lynig  is  faid  to  be  xufacltchlh  ;  that  is,  in  much  siHiiftion, 
and  with  great  lamentation,  bewailing  the  pollutions  of 
the  church  by  the  overfpreadings  of  idolatry  :  and  rhetime 
of  tlieirprophefying  is  laid  to  be  a  th'iufand Iwi  hundred  and 
thr  eff core  days ;  that  is,  duringthe  time  ofantichrift'sreign, 
fo  long  the  witnelTes  fliail  have  a  mournful  time  of  it ;  dur- 
ing the  whole  reign  of  aniichrilt,  God  will  have  a  true 
church,  a  true  miniftry,  and  faithful  witnefles,  whom, 
t*)out>h  aniichrift  will  fight  with,  yet  he  (hall  never  prevail 
againlt.  4.  How  Goi  ispleafed  to  own  and  bear  witnefs 
to  thefe  witnefles.  i.  rie  calls  them /j/V,  my  tvjo  •milnejf- 
es,  1.  He  gives  them /^tfiucT  to  propht/y  ;  that  is,  they 
have  their  commilTlon  and  authority  fnv.n  him,  and  they 
areenabled.  allifted,  and  fucceeded  by  him  in  thedifcharge 
of  their  leftimony  :  Jheir  refolution  and  courage  is  from 
God,  who  calls  them  forth  to  bear  their  teftimony  for  him. 
I.er.rnhence,  That  when  Gjd  calls  any  of  his  to  a  mar- 
tyr's fire,  he  does  endue  them  wiih  a  martyr's  faiih  ;  he 
furnifhes  his  miuifters  and  faithful  fervants  with  noble  en- 
dowments, anfwerable  to  their  great  employments  ;  God 
evermore  gives  much  grace,  where  he  tries  grace  much. 
As  the  command  of  God  makes  every  duty  necefTary,  fo 
the  alFillance  of  Cod  makes  every  duty  ealy,  and  the  re- 
ward  of  God  makes  every  duty  and  fervice  gainful  and  ad- 
vantageous. 

4  Thefe  are  the  two  olive-trees,  and  the  two 
candlcflicks  (landing  before  the  God  of  the  earth. 
5  And  if  any  man  will  hurt  them,  fire  proceedeth 
out  of  their  mouth,  and  devoureth  their  enemies  : 
and  if  any  man  will  hurt  thetn,  he  mull  in  this  man- 
ner be  killed.  6  H  Thefe  have  power  to  fhut  hea- 
ven :  that  it  rain  not  in  the  days  of  their  prophefy  : 
and  have  power  over  the  waters  to  turn  them  to 
blood,  and  to  fmite  the  earth  with  all  plagues,  as 
often  as  they  will. 

Ob/e'vehert,  1.  A  double  title  given  by  God  unto  the 
two  \\itne(re-=,  fpokcn  of  in  the  former  verfe  ;  they  are 
ftyled  olive-trees  and  candle/licks .  As  the  olive-tree  is  al- 
wavs  green,  fo  the  miniffry  of  thefe  witnefles  is  lively  and 
efficacious;  as  the  olive  is  a  fign  of  peace,  and  the  oil  that 
drops  from  the  olive,  an  emblem  of  grace,  fo  the  minillry 
of  thefe  witnefll-s  was  a  miniftry  both  of  grace  and  peace. 
Again,  they  are  called  olive-tree^,  becaule  they  aretonii. 
nifter  oil  to  the  candlefticks.  which  aro  to  hold  out  light 
unto  otheis.  Wevenote,  That  the  tule  of  candl>'(lick^glven 
to  the  churches  chap.  i.  is  here  given  to  the  minifters  of  the 


church  ;  parti/  to  fljew  the  near  relation  that  is  bstwecR 
them,  and  partly  to  point  out  the  du:y  that  is  mutually  in- 
ciuiibent  upon  them  ;  namely,  to  hold  forth  ihe  light  of 
truth  unto  others.  And  farther,  Thefe  candleftick  are 
f.iirl  xofiand  before  theCod  of  the  earth,  fignifying  their  fide- 
lity in  the  difcharg<^  of  their  duty,  as  in  the  prelVnce  of 
God  before  whom  they  (tand.  Ohferve,  2.  The  efficacy 
at)d  power  ofthefe  witnefTes' minittry  inthe  certain  efl^eds 
of  It.  What  was  faid  of  Elijah  and  Elifha  literally,  isap. 
plied  unto  them  fpiritually.  i.  As  Elijah  brought  fire 
down  from  heaven,  which  devoured  the  enemy,  fo  fire 
proceeds  out  ofthefe  wiinelTes'  mouth  not  by  way  of  im- 
precation, but  by  way  of  denunciation,  pronouncing  the 
threatnings  anil  judgments  of  God  againft  them,  coniinu- 
ing  in  their  impenitency.  2.  As  Elijah  had  power  to  (hue 
heaven,  fo  have  thefe  witnefles  power  to  do  the  like  dur- 
itig  the  time  of  their  prophefy;  that  is,  God  is  provoked 
for  the  world's  ill  treatment  of  his  faithful  witneflTes.  to 
«ith-hold  the  (piritua!  rain  of  the  world,  and  therefrefliing 
tJodrine  of  the  gofpel  from  them,  Again,  When  it  is  faul 
that  thefe  witnefles  have  power  to/«/n  theivaters  intobhod, 
and  to  fmite  the  earth  with  all,plagues,  there  is  a  mani- 
fert  allufion  to  Moles  and  Aaron,  who  exercifed  fuch  a 
power,  Exod.  vii.  Accordingly,  God  being  provoked  by 
the  indignities  offered  :o  his  faithful  witnefles,  permits  the 
pure  dodriiie  of  the  gofpel  to  be  corrupted,  and  avenges 
their  caufe.  by  bringing  judgments  on  the  world,  as  Moles 
did  upon  Egypt,  according  to  the  threatnings  denounced 
by  them.  Whence  we  may  learn.  What  great  cretlit  and 
edeeem  the  faithful  witnefles,  and  miniders  of  Chrill,  are 
in  with  God  ;  what  power  and  prerogative  is  given  to  them, 
far  furpalfing  the  power  of  any  mortal  prince,  even  a  power 
to  open  and  (hut  heaven,  te  turn  waters  into  blood,  and  to 
fnite  the  earth  ;  that  if,  God  doth  all  thefe  things  upon  a 
juft  occalion,  in  vindication  of  them,  and  in  revenge  for 
the  injuries  done  unto  them. 

7  And  when  they  fhall  have  finiflied  their  tefti- 
mony, the  b(-aft  that  afcendeth  out  of  the  bottom- 
lelspit  fliall  make  war  againft  them,  and  fhall  over- 
come them,  and  kill  them.  8  5  And  their  dead 
bodies  fhall  lie  in  the  ftreet  of  the  great  city,  which 
fpiritually  is  called  Sodom  and  Egypt,  where  alfo 
our  Lord  was  crucified.  9  And  they  of  the  people, 
and  kindreds,  and  tongues,  and  nations,  fhall  fee 
their  dead  bodies  three  days  and  an  half,  and  fliall 
not  luffer  their  dead  bodies  to  be  put  in  graves.  10 
And  they  that  dwell  upon  the  earth  fhall  rejoice  over 
them,  and  make  merry,  and  fhall  fend  gifts  one  to 
another :  becaufe  thefe  two  prophets  tormented  thera 
that  dwelt  on  the  earth. 

1  hefe  verfes  fet  before  us  the  barbarous  ufage  which  the 
two  witnefles  (honid  meet  wi-h  from  the  antichriftian 
world,  for  the  faiihtul  difchargenf  their  duty,  I  hey /':.:/!  be 
(lain,  politicaliyandcivilly,  fdyfome,  depofcd,  lileiiced,  iin- 
prilbned,  and  laidalideas  ufejefs,  and  dead,  Literallv.  fay 
others,  they  Ihall  be  put  to  death  for  the  teltiniony  of  Jcfus, 
by    biood(htd,     fire,     and    f-^ggot.       They  Jliull  mere  me 

7  t)   i  them 


1132 


REVELATION. 


Chap.  xi. 


them,  that  is,  in  their  perfons,  bat  not  in  their  caufe.  See 
here  the  chriftian  church  t'outided  in  blood,  that  of  Chrift, 
its  head  ;  watered  with  blood,  that  of  his  minifters  and 
nie«)ber£.  God  CufFers  his  fometimes  lo  be  atSl-ually  flain, 
for  his  own  glory,  their  lionour,  and  the  church's  gnod  ; 
but  mark  the  linie  fpccified  when  ihe  wiinffTes  were  (lain  ; 
it  was  whrn  tl'ry  had finij))cd their  tep'ini'tr.y,  and  not  before 
then,  but  not  till  then.  So  h>ng  as  God  his  fptcial  v\  ork 
and  ftrviie  for  hi'  witneiTcrsto  do  in  ihe  earth,  their  mij^hty 
and  cruel  encniie;  cannot  touch  an  hair  ot  their  iicails, 
much  lei'-'  cm  ihey  cakf  away  their  lives,  /;//  they  havf 
finijhcd  heir  t'JIiuwiy.  2.  B  iide'^lheaiitichnltun  cruelty, 
in  kiijinjr  thefe  witncfles,  iluir  barljarous  1  huinani'y  in 
denyiiif)  ihcni  burial,  not  luti"  riiitJ  fonieio  he  buried  at  all, 
and  digging  up  the  bones  of  others  that  have  been  l"ng 
huri  d.  I  he  place  «ere«thi£  was  dune  is  called  S'leinni  and 
EpypI,  and  the  great  ci'y  where  our  Lord  was  crucified  ; 
which,  if  literally  ui>derftood,  figiiifies  Jerufalein,  com- 
pared 10  Sodoni  for  che  jborninable  lins  of  the  GiuilliC'. 
coiiimiitid  in  her  ;  and  to  l.g\pi  for  oppreflion  ;  but  if 
inyllically  underllood  Rome,  I'r  the  Roman  empire,  is 
conceivedby  Miolt  Prt  tellants  to  b  here  intended  by  Eg\pt 
and  Sodom:  Ikr  Egypt  for  idolatry,  tyranny,  fpiritual 
darkiK  f  ,  obit  nacy,  and  obduracy;  like  bodom  for  un- 
tle.iniiffs,  \ea,  worfe  thjn  Sodom,  uncltannefs  Deingnot 
«nly  pr.icliled  but  tolerated,  yea  allowed  publicly,  licences 
being  there  given  to  fuch  puplic  hcufes,  and  books  writ- 
ten in  defence  Df  Sodomy  at  Rom?,  where  Chrift  may 
be  faid  l"  hf  crucified  in  his  members  as  long  as  this  apof- 
late  power  holdsup.  3.  Thegreat  joy  and  exultation  which 
is  here  difcovered  at  the  flaughter  of  ihele  witnelTes  ;  ihe 
antichrifti.in  rabble  triumph,  and  make  merry,  rejo  ce, 
and /f«c/^i/?j  to  one  an.Tther.  Lord  I  how  madly  do  the 
wicked  rejoice  .n  the  death  ofthofe  men  thatufed  their  ut- 
morterideavoin  s  :i>  ha"efaved  them.  4.  The  fpecial  rea- 
fon  alligned  «hy  the  members  of  antichi  ifl's  kingdom  did 
thus  triuHiph  at  the  deaih  of  the  witnelT's,  and  thrir  ("up- 
pofcd  utter  ex'inftion,  namely,  bf caufe  the  two  wiintU'es 
iormented  them  l>^iit  dwdl  onlhetarth;  thit  is,  by  tlieir 
public  preaching,  by  their  private  reproving,  by  tiieir  de- 
nouncing of  G'd'.>  judguients  agiinlt  them  ;  for  not  (uf 
tering  them  to  go  on  quietly  and  undifturbcilly  in  the  ways 
of  lin.  they  grew  very  unealy  wiih  them,  and  rejoiced 
when  they  ih-ught  the  world  fully  rid  of  ihem.  Lord  ! 
how  does  the  preaching  o(  thy  word,  which  comforts  and 
liipportb  thy  children,  which  is  fwceter  to  them  ihjn  the 
honey,  and  mort  efteenicd  by  them  than  their  nrctll.iry 
I'ood,  howdoe  the  fjme  word  preached  torment  notorious 
liimrrs.'  and  inilead  uf  receiving  the  raifrigi-,  -hry  rage  at 
th'-  iiKlTenger,  and  triumph  ind  dance  with  Herod,  to  fee 
that  he.id  cut  i  fF\^ho!'e  longue  was  fo  bold  10  tell  them  of 
their  fault-. 

X  1  f  And  after  three  days  and  a  half  the  fpirit  of 
life  fro-n  God  entered  into  them;  and  they  Hood 
upon  tlieirleetl^and  .,reat  fear  fell  npon  them  winch 
favv  them.  12  And  they  heard  a  j^reat  voice  from 
heaven,  laying  unto  (hem.  Come  up  hither.  And 
they  al'ctndc-l  up  :o  ncavcn  in  a  cloud;  and  their 
enemies  beiieid  them. 


The  death  of  the  witnelTes  wa-  defcribed  in  the  fore- 
going verfes,  their  refurred'on  is  declared  in  thefe.  This 
isunderftood  politically  by  fonie,  th.u  they  who  werr  civilly 
dead,  that  is,  laid  ;ilide  as  uUle/s,  were  now  polaically 
alive  ;  that  is,  reftored  to  their  public  work  and  employ- 
ment in  the  church  again,  God  (aifiiig  prince^  and  ma- 
gillrates  to  own  and  favour  them;  and  accordingly  by  their 
afcending  up  intoheaven  they  underlland  their  re  entering 
into  the  chut  ch,  their  re-enjoying  their  public  libenir!-  ..nd 
gofpcl  privileges,  which  in  companion  ot  the  low  and  fack. 
cloth  condition  they  were  m  before,  was  like  heaven  and 
earth  unto  them.  And  ihty  ofcenJ.d  in  u  cloud,  that  is, 
gloritud  ,  ai'd  their  enemies  belield  them  with  an  envious 
eye.  b(Ciule  of  the  work  in  their  hand-,  which  it  was  not 
in  their  power  to  hinder.  Others  ui.derftand  thi'  refur- 
reclion  (in  the  m  inner  foremeiuioned)  to  be  nurtiit  not  of 
the  fame  nten,  but  of  men  of  the  fame  fpirit  and  t  Ifice, 
reltor'  d  to  the  fame  work,  to  the  adtiiiraiion  '-f  the  g  'od, 
and  coi^fternation  of  the  b.id  ;  and  that  the  \iuce  c  Chrift 
f|)jke  to  the  (lain  witncfles,  fa\  ing  Come  up  hii  >'e:  thai  is, 
intoheaven,  to  receive  the  reu  ard  of  your  futft  rings  ..tid 
fervices  and  others  that  fucceedyou  in<ffice  Ilia II  part. ike 
of  your  f|)irit,  and  perfed  that  ^-oik  which  von  began  and 
carried  on.  Where  wo/e,  That  oft-titne-  G' d'-  laithiol 
witnefles,  namely  fuch  magiflrate?  and  niniiller?  as  have 
done  great  things  for  the  cliurcli  of  Cod,  are  taken  u))  to 
heaven  before  they  behold  the  ael'i.td  liTue,  which  is  lett 
to  their  I'uccefTjrs  to  fee  completed. 

13  And  the  fame  hour  was  there  a  great  earth- 
quake, and  the  tenth  part  of  the  ci:y  fell,  and  in 
the  earthquake  were  flain  of  men  feven  ihoufand  : 
and  the  remnant  werealFn^hted,  and  gave  ylory  to 
the  God  of  heaven. 

rhele  words  are  conceiveil  by  interpreters  to  fet  forth 
the  great  fucccfi  of  the  witntfTes  minsftrv  at'er  iluir  reiur- 
redbun;  it  W3S  accompanied  with  a  mighty  earthqu.ke,  or 
a  great  fhaking  of  the  kingdom  of  amichrifl  ;  iiih.'mucli 
iJiat  a  tenth  part  ofih:"  city  f  II ;  that  is.  many  natimis  and 
kingdoms  under  antichnlt'--  tyraimy  and  dominion  (hook 
olTthe  yoke,  and  diloAned  his  jurifdidlion,  and  fell  o(F 
from  hiin.  Ohfcive  farther,  What  this  earthqtiake,  and 
Idl  pioduced,  namely,  a  tvsofold  effect,  l.  Siven  tkoufuKd 
•Wfe  Jhiin.  2.  Oihevi'  were  affrighted,  turned  from  their 
lins,  iWQ  gcivt  gt^ry  lo  Gid.  Behold  here  ihe  great  power 
of  the  word  ot  God  and  the  h.ippv  fuccefs  thereof,  to  the 
fluking  ot  antichnlt's  kingJum,  .s  hich  falls  not  at  once, 
but  by  degrees,  as  it  role.  1  he  man  of  fin  is  to  becoii- 
fuintd  .^iih  tiic  breath  ofChrilV*  mouth  at  firft,  which  is 
a  gradual  death,  till  at  hit  he  be  quite  ibohlhed  by  the 
bi  ightncfs  of  his  coming.  U|H)n  the  whole  then  we  m.iy 
coniforiablv  conckide,  that  whatever  ground  antichriit  oil 
the  one  hand  may  leem  10  have  gained  iifl.ite  in  anyplace, 
th  It  yet  he  is  certainly  in  a  deep  confumption  ;  nay,  lar 
go'  e  iff  it,  and  will  l.mguilh  more  and  more,  till  he  draws 
hi-  hilt  breath  :  And  O'l  the  other  hand  whatever  iluuds 
nxjy  overlpread  the  church  of  Chnft  in  any  place,  it  will 
not  belong  eie  they  ssill  viiiith,  and  hat  afF.iirs  are  moving 
forwards  tow  ards  the  cliu'  cli'^  highelt  outvsai  d  prolpcnty, 
and  molt  HouriDrng  condition  that  (he  (h.iU  ever  arrive  at 


HMIltfHtlifelBtti 


Chap.  xi. 


REVELATION. 


^^33 


on  thi  fiJe  heaven,  which  is  to  be  unier  ihe  W  (Ted  millen- 
nium, or  thouiand  years,  which  liei^in  pr.ibably  with  the 
relu'Teclion  of  the  witueflfes  at  the  b>  i>i  uni^;  ot  ihe  Pr  >- 
teltant  retormatioii,  by  the  preachin|;r  of  Luther.  Tiius 
fpeak^ou,  Itanied  Dr!  Moore,  My/f.  Iniq  p  477.  "  Idoiib'. 
jioi,"  lays  he,  "  but  ihis  vifion  of 'hr  reiurnclion  of  ihe 
witneffe-,  was  a  predittiou  of  our  Protelbnu  reformaiion, 
be^iin  at  Spiies  in  (Jertnaiiv,  anno  1529.  -hen  feveral 
Gernn.i  pnnce'-  and  iinjieriai cities,  made  a  folemn  prote/- 
tariiui  ajaiiilt  the  innova. ions  and  ufurp.i'ions  of  the  church 
of  Rome  ;  from  whence  came  the  name  of  Pro'eftants. 
which  continue  ;ii  thi.day.  Tliii  tin  refore,''  fays  he, 
"  fliouid  m:ik^  <iur  reformation  the  more  facred,  and  kerp 
all  ptrfons  that  wi(h  well  to  our  holy  religion,  irarn  carting 
any  dir'  upon  our  ri;  It  'tfo^mers,  whofe  names  ought  to 
be  hj(l  i.i  honour,  and  will  be  fo  in  the  church  of  God 
ihroii  •  .00'  .ill  ./eiier  .tiims.*' 

14  1  The  fecond  wo  is  pall  ;  (7W  behold,  the 
third 'vo  co'Tieth  quickly.  15  ?  And  the  feventh 
an.tfl  founded  ;  and  there  were  great  voices  in  hea- 
ven, favin  ',  The  kin^^doms  of  this  world  are  become 
the  kingdoms,  of  our  Lord,  and  of  his  Chrift  ;  and  he 
Ihall  reign  for  ever  and  ever. 

A  1  iccountis  here  given  of  the  angel's  fonnding  the  fe- 
vemh  trompet,  at  the  beginning  of  antichriii's  ruin  and 
downfal.  ^t.  ]ohn  heard  great  acclamation";  and  (hoiii- 
ine«  in  heaven  for  the  victory  which  Chriit  by  his  wit- 
nefTes  had  gotten  over  him,  faying,  'The  kirtgd-.ms  nf  this 
lOtrld,  thnt  is,  feveral  kingdoms,  or  main  bodies  of  king- 
doms and  nations,  are  now  brought  in  to  acknovv ledge 
Chri(t  for  their  Sovereign  and  La,  giver,  who  did  not  fo 
before  ;  but  wherea:  formerly  they  owned  another  mailer, 

fi,iin>'ly.  antich'it.  no  a'  they  doetpecially  o^vnand  ;ickiiow. 
edge  Chrift,  by  profefFing  to  believe  in  hiin,  and  becom- 
ing a  pure  church  to  hi:n  ;  Aid  ^e/hall  reign  fr  fVi-r  and 
iver.  Even  uiiiler  aiitichrift's  reign  nnd  lyranny  Clinft 
h  id  a  kinudom,  bnt  he  will  have  a  more  vilible  kingdom 
in  the  world,  and  which  fhall  continue  without  any  edipfs 
by  aniiclirift,  or  any  o  her,  a^  it  fufTered  before. 

16  .A.nd  the  four  and  twenty  elders,  which  fat  be- 
fore God  on  iheir  f^a\s,  fell  upon  their  fACes,  and 
wor(hipp.-d  God,  17  S  lyin,;,  We  ^ive  tiiee  thanks 
O  Lord  God  Almight-y,  which  art,  and  wart,  and  art 
to  come  ;  bcc  .ufe  thou  haft  taken  to  thee  thy  threat 
power,  and  h.jft  reigned.  18  And  the  nations  were 
an  >ry,  aind  thr  wrath  is  cotne,  and  the  time  of  the 
dt:ad.  that  they  fliould  be  judged,  and  that  thou 
Ihouldeft  givereward  unto  th\ler\'ants  the  prophets, 
and  to  the  faints,  and  them  that  fear  thy  name,  fmall 
and  great  ;  and  fliouldeft  dellroy  them  which  de 
ftroy  the  earth.  19  .'Vnd  the  temple  of  God  was 
opened  in  heaven,  and  there  was  feen  in  his  temple, 
the  ark  of  his  tertament  :  and  there  were  lightnin.,;s, 
and  voices,  and  thunderinj,s,  and  an  earthquake, 
and  ^reat  hail. 
«,    1  bis  ciiaiuer    cOiicluJes    with  a  dcxology    and    folemn 


thankfgiving  in  heaven,  for  the  victory  which  Chrift  ob- 
tained over  aniichrirt  here  onearth  ;  that!',  for  the  begun 
virtorv  over  him.  He^t  cbji-rvr,  t.  The  perfons  render- 
ing rraifes,  ihe  four  and  t-wenty  elders  ;  all  theminifters  of 
the  church  fav  fome  ;  the  whole  church  fay  others,  who 
are  (jidtofit  before  God  ;  denoting,  (i.)  I'hat  they  reft 
from  ihcirl.ihours  ;  xhty  walked  lii  pilgrims  be'ore,  theyyZf 
no^v.  Would  we  with  Abrih  nn,  Ifaac,  and  Jacob, _///  Jown 
in  the  kingdom  of  God  in  heaven  ?  we  niuft  with  Abra- 
h.im  walk  before  Cjod  in  u])i  ightnefs  here  on  canh,  Gt-n. 
xvii.  5.  (2.)  It  denotes  their  honiiur  and  digni'.y  unto 
which  they  are  now  advanced  ;  as  lerv.)nis  \]iey  Jicod  be- 
fore,  as  friend.^  t'ley  fit  now  .  but  upon  thi-  gieat  occdion 
mark  their  humbl  gefture,  their  prollrations  and  .idora- 
tions  before  God,  They  fell  upon  their  faces  and  -wnrjl/ippc-d. 
1.  The  ground  and  occafi-.n  of  it  ;  what  it  i^  which  iliey 
thus  fokiiiiily  blefs  God  for  ;  namely,  for  Chnft's  viclory 
over  hi^  enemies,  for  affumiiig  to  himfeU  his  great  pow  er, 
and  univerlal  dominion  ;  and  becaufe  the  kinodoms  'f  the 
'Morld  were  now  hecime  the  kingdoms  of  :he  Lord,  and  of  his 
Chrijt.  For  if  there  be  joy  in  heaven  ai  the  convcrfi^n  of 
one  finner  unto  Chrift,  what  is  there,  fup])ofe  we,  at  the 
converlion  of  nations  and  kingdoms,  unto  Chriit  ?  Behold 
here  the  whole  hoit  of  heaven,  the  church  trium;ih:int  in 
the  new  Jerulalem^  breaking  forth  into  the  hightfl  praifes 
for  eftjbliftiing  the  public  exercife  of  religion  in  its  purity, 
never  more  to  be  driven  into  corners,  as  it  was  t'vice  be- 
fore ;  tirlt  bv  Pagans,  next  by  Pagan  chriflians.  3.  The 
doxology  or  thankfgiving  itfelf,  Lw  d  God  Almighty ,  -jjegive 
thee  ihiinks  for  this  begun  overthrow  of  antichrifl,  which 
by  thy  almighty  power  thou  wilt  certainly  carry  on,  being 
always  the  fame,  and  as  able  to  help  thy  church  as  ever. 
As  if  they  hsd  faid.  In  the  time  of  antichrift's  full  power, 
when  thy  church  ivas  under  a  bitter  and  bloody  perfecu- 
tion,  thy  power  feemed  to  be  laid  afide,  and  thou  feeinedfl 
not  to  reign,  having  thy  power  obfcured  by  his  tyranny  ; 
but  now  thou  flieweftthvfi  If  to  be  a  ruler  overall  the  world, 
both  King  of  faints  and  Kng  of  nations.  4.  The  indig- 
nation and  wrath  which  the  friends  of  aniichnit  exprefs 
upon  this  occalion,  verlc  18.  The  nations tuere  am^ry  ;  that 
15,  the  idolatrous  nations  ;  they  who  formerly  perfecuted, 
do  noA  fret  biciufe  they  are  overcome  ;  they  gnalh  their 
teeth  at  the  fuccef-ful  pr  )grf  f^  of  the  gofpel  ;  andbecaufe 
i  y  wath  that  is,  ihe  time  to  execute  thy  wiath  is  come, 
upon  ..11  idolaters  aiiil  f.ilfe  wor(hippers.  A. id  the  time  of 
the  d  ad  that  they  Jlfr.uld  he  judged  w.d  reuitrdt-d  ;  that  is,  the 
tune  iS  now  come,  when  tliole  witneffe-,  which  were  ci- 
v  lly  dead,  and  accounted  .15  dead  by  the  world,  (hall  re- 
vive  ag,iin,  or,  the  limr  of  ihe  dead,  that  is,  of  thofe  that 
liave  been  (lain  by  antictirill  ;  the  time  is  come  that  their 
blood  (hill  be  avengt-d,  and  all  thy  faithful  fervsnts  and 
fuflFerers  recoHipenfed  and  rewarded  ;  particularly  thy  pro- 
phets,  whole  work  hting  grc.iter,  fuch  Ihall  their  rew  arif  be 
ajfo.  And  all  that  far  thy  nuine,  hjth  fmall  and  great  ; 
that  is,  all  true  believers  of  a  more  private  capacitv.  who 
have  cleaved  untoChnll'  pure  and  uiidcfiled  n  ligion,  how 
oblcure  foever  they  have  been  in  the  world,  none  ol  ihefe 
(iiall  mil  of  a  recompence,  when  God's  time  of  rev\a  d- 
ing  i-  come  :  and  then,  he  vjlll  deflroy  lh;m  xjhnh  dejiny 
ihe  earth,  that  is,  thole  bltody  pcrfecutor-.  wh<  dt-Ur-  y  the 
inhabitants  of  the  ea.-;h  bv  pc.-fccutionS;  orfalfe  doctrines. 

5.  Ike 


^1^1 


R  E  V  E  L  Alio  N. 


Chap.  xii. 


5.  The  j!;reat  WefTng  vil  ich  follows  upon  ihc  dovvnfal  of 
aniichr  ft,  vcrfe  i<).  The  Irmplf  rf  Cod  nas  rp^ned  ;  :illii. 
dinp  ro  the  frequent  (hutrinp  up  of  the  tcmp!-^  at  feruf-i- 
leiti  hy  idolatrous  princes,  Ahas  and  otljcrs  when  tlie  ark, 
in  which  the  law  of  Cod  lay,  »?5  nor  feeii  ;  but  Hrze- 
kiah  anil  Ji<fijli,  thofe  i\<.o  reforming  prince,  openei'  the 
temple,  and  rcllored  the  true  wi'rfliip  of  aliiii^',l)ty  God. 
In  like  manner,  during  aniicliriQ's  reign,  fhe  temple  of 
God  was  (liut  up,  his  true  worihip  fiipprtflld  ;  but  now, 
Jinceantichi  irt's  f.illing,ihe  teniple  isopened,  the  .nik  feen, 
the  pure  word  of  Cod  '■.'ipountli'd,  and  a  more  than  ordi- 
nary pretence  of  God  (of  which  the  ark  was  a  fyinhol} 
found  ill  liis  church.)  Well  niight  the  church  then,  upon 
this  h.ippy 'ccalion,  triumphingly  fay,  IVe  give  ihee  thanks, 
0  Lord  GotI  Almighty,  kc. 

C  H  A  P.     XII. 

AND  there  appeared  a  great  wonder  in  heaven; 
a  woman  clothed  with  the  fun,  and  the 
moon  under  her  feet,  and  upon  her  head  a  crown 
of  twelve  flars : 

Ohferve  here.  i.  That  by  the  woman  we  are  to  under- 
{land  the  chriftian  church  in  her  militant  ftate,  called  a 
woman  in  reg^trd  of  her  weaknefs  and  dependency,  as  alfo 
in  regard  of  her  fruitfulnefs,  flie  fcringinc;  forth  many  chil- 
dren unto  God  which  are  b^irn  upon  her  knees.  2.  'J  his 
•woman  the  church  is  faid  to  appear  in  heaven,  having  her 
original  from  heaven,  her  converfation  in  heaven,  her  ten- 
dency towards  heaven,  and  her  dependency  upon  heaven. 
3.  The  woman  defcribed  by  her  rare  perfedions,  which 
are  three,  i.  Clothed  -with  the  fun,  that  is,  adorned  with 
thofe  graces,  which  Chrift  the  Sun  of  r'ghteoufnefs  has 
put  upon  her,  and  environed  with  the  pure  tight  of  the 
gofpej  Siining  about  her.  2.  Having  the  mow  tinder  her 
feet,  that  is  the  legal  worihip,  according  to  fome ;  the 
chriftian  church  outlhining  now  the  Jewilh  ftate  of  imper- 
feftion,  cafting  oft",  and  trampling  under  the  )  oke  of  the 
Mofaic  difpenfation  Others  by  the  mo^.n  underftand  fhe 
•world,  which  is  like  the  moon,  full  of  fpots,  defiling  and 
polluting,  full  of  changes  andalierations,  \he  f.ifhi'jn  if  this 
"vjorld pnjftth  aviay,  1.  Cor.  vii.  13.lt  if  never  long  in  one 
garb;  and  her  having  x\\c  moo\^  urder  her  feet  implies,  the 
church's  beipg  enabled  by  Chrift  to  overcome  and  tram- 
ple upon  all  the  enjoyments  and  fatiifaiftions  of  the  world, 
and  to  defiJife  all  the  affronts  and  itifultsof  the  world,  ri,. 
Up'jn  her  head  a  crozun  of  twelve  fiars,  that  is,  holding  fjft 
the  pure  doctrine  of  the  gofpel,  firlt  preached  by  the  tw  elve 
apoftlts,  and  after  them  by  focceeding  mimfters,  which  is 
as  a  crown  on  the  church's  head.  Where  note.  That  the 
apoflles,  and  ail  faithful  niinifters  with  them,  are  fiiled 
ffars.  As  ftars  thev  fiiine  before  men,  by  ihe  light  of  life 
.ii)d  'lo(f>rine.  A-  ftars  ihey  fliine  with  a  borrowed  light, 
derived  from  the  Sun  of  nghteoufnefj.  Again,  as //tfr/ 
are  in  continual  motion  for  the  good  of  the  univerle,  lo  are 
the  miiiifter<i  of  the  gofpel  for  the  good  c.f  the  church  ;  as 
ftars  thevftvne  in  their  o\sn  orb,  atttnding  tlie  proper  duty 
of  there  place  and  ftation  ;  and  as  ftars  iliine  bri^h-eft  in 
the  cold  \vin:€r-night',  lodo  -.hey  in  the  times  of  afil  (ftion 
.ind  ^)errtcution. 


2.  Andfhf'  being  with  child,  cried,  travailing  in 
birth,  and  pnincd  to  be  delivered. 

I  he  entire  h,  typifi.rd  by  a  wom:ir,  defcribed  in  the  for- 
mer verfe  by  hir  rare  perfections,  in  this  verfe  hy  her  weak 
and  perilous  condition,  (lie  cries  like  a  woman  in  travail 
for  delivery,  to  God  in  her  prayers,  to  men  in  her  apolo- 
giet.  The  plain  fenle  of  this  "  That  the  chriftian  church 
vvasiicnVnt'd  wiih  an  earneft  defire  to  propagate  the  chrif- 
tian religion  throughout  the  world  and  'Jie  earneftly  cried 
to  God  10  afull  her  therein,  and  ftrove  wiih  urtnoft  endea- 
vours  to  accomphfii  this  her  delign  ;  and  was  truly  folici. 
tous  ro  fee  the  Uiccefs  of  her  labours  in  the  lives  of  her 
members."  Many  and  fore  have  been  the  Tick  and  breed- 
ing fits  which  the  church  has  conflicted  witii,  by  means  of 
heretics  and  perfecutors,  which  fomeiimes  gave  occalion 
to  fear  that  Ihe  would  certainly  mifcarry  ;  but  at  laft  God 
fcnt  her  eafe  frr.-.n  heaven  by  the  birth  of  a  child,  which 
caufed  the  woman  to  forget  all  her  forrows ;  and  the 
prayer  of  faith  was  then  in  ihe  greatrft  attiviiv,  when  the 
woman  was  found  to  be  in  the  greateft  extremity. 

3.  And  there  appeared  another  wonder  in  heaven, 
and  behold  a  great  red  dragon,  having  feven  heads 
and  ten  horn.s,  and  feven  crowns  upon  his  heads.  4. 
f  And  his  tail  dicw  the  third  part  of  the  ftars  of 
heaven,  and  did  caft  them  on  the  earth.— 

The  chnrch  was  defcribed  before  ;  her  arch  enriny,  the 
devil  is  defcribed  now  ;  he  is  called  a  dragon  for  his  fub. 
ilety,  a  great  dragon  for  his  power,  a  red  dragon  for  his 
fiery  crueltv.  His  flvcn  heads  denote  his  manifold  fubile- 
ties,  and  mifchievous  contrivances, his  devices  and  wicked 
imaginations  aga'iift  the  church  ;  hi ■; /fw /icrn r  denote  his 
vaft  power  and  great  ftrengih  ;  both  in  himfelf  and  his 
members  :  alio  the  number  and  power  of  hi<.  agents,  who 
ferve  as  horns  to  pufii  and  hurt  the  church.  His  fcveit 
crowns  upon  his  head,  denote  his  regal  power,  which  he 
holds  by  ufurpation,  and  hisnnny  victories  and  conquefts 
which  he  obtains  in  the  world,  yet  over  none  but  thofe 
who  are  willingly  overcome  by  him.  The  whole  of  the 
defcription  reprefents  Satan  as  a  powerful,  fubtle,  cruel, 
vi(ftorious  adverfary  ;  all  which  pn^perties  he  difcovers  in 
the  :.fr.iult  he  makes  upon  the  mimfters  of  the  church, 
called  xhcfl  ars  of  heaven,  wXvch  he  endcavoursto  caft  down 
to  the  earth  ;  that  is,  to  hinder  their  Ihining  in  the  firina- 
mentof  the  church.  Learn,  i.  What  a  inighiy  enemy  the 
church  has,  fierce  and  fiery,  red  and  hlnodvj  full  of  crafr 
and  cruelty,  of  power  and  policy  ;  and  how  deplorable  her 
condition  would  be,  if  the  Lord  him  ft- If  war.  no:  on  her 
(ide.  2.  Who  is  prime  authorof  all  that  crnelry  and  blood- 
flied  againft  the  church  of  God,  even  the  red  dragon  with 
its  henls  and  horns  his  minifters  and  Jgents  :  1  hegreateft 
munarc'isupoa  the  earth,  if  ihey  gore  and  hurt  the  (.hutch, 
are  the  bale  headi  and  barns  ol  this  tnonflrous  arag'n 

And  the  dragon  ftcod  before  the  woman  which 

was  ready  to  be  delivered,  for  to  devour  her  child 
as  foon  as  it  was  born.  r,.  And  fiie  brou-ht  forth  a 
man-child,  who  was  to  rule  all  nations  with  a  roJof 
lion  ;   an.i  her  child  was  caught  up  unto  God,  and 

to 


Chap.  xii. 


REVELATION. 


J 135 


to  his  throne.     6  ?  And  the  woman  fled  into  the 

wildc-nicfs,  whore  fhe  hatli  a  place  prepared  of  God, 
thatthev  fliould  feed  her  there  a  thoufjudtuo  hun- 
dred <z;ic/  ihrecfcore  days. 

That  is,  ■'  A  flerod  watched  to  deftroy  Chrift  as  foon 
as  he  was  born,  Matth.  ii  I"  while  the  church  was  endea- 
vourinir  to  propagate  chriftiamty,  and  make  converts  to 
Chrill.'ihe  dragon  watched,  intending  to  dtvour  tht-ni." 
The  dev  il's  j^reatdefign  is  to  crufli  every  good  thiiigin  the 
beginning  to  nip  grace  in  the  bnd,  to  k  II  the  nifant- 
church  in  the  cradle  ;  he  iv  therefore  laid  loj/undb^f'ort  the 
lun-fian.  to  prevent  all  polfilji'.iiy  of  her  child'  elcape.  Be- 
h'-.KI  hi-  bloody  trntlty  !  but  though  he  Itnod  before  her, 
he  hid  no  poiver  to  hurt  or  touch  either  mother  or  child  : 
Behold  hi>  powerulreftraini  !  OA/rrvf  tartl.er,  1  hechild's 
birth,  prelervation,  and  preferment,  i  Its  birth,  (lie  brought 
forth  a  child,  not  children,  to  fliew  the  paucity  of  the 
church's  members  and  alfo  their  unity,  they  arc  all  but 
one  man  child,  make  up  all  but  one  b>jdy,  and  the  dra- 
gon's purpofe  >vas  to  devour  all  in  one,  and  all  at  once. 
2.  Its  prefervation,  The  c\\M  n  caught  up  fj  CriU  andtohif 
th'-ctt'  ;  that  is,  heaven  toi'k  it  imtnediately  into  hl^  care 
and  proiedon,  out  of  the  dragon's  resch,  to  his  (liimeful 
difjppoiiitment  ,3.  Its  preferraeiit,  it  was  to  r»/c- a// na- 
tiont  jjlh  a  roJnf  iron  ;  that  IS,  with  fucT  feverity,  mixed 
■viith  lenity,  as  ^va  ..needful  ;  the  church  Ihill  prevail  agiiiill 
aiioppofers.  Lailiy,  afterthe  woman's  delivery,  her  flight 
into  the  sviklernefs,  is  fetdown,  and  hercontinuance  there 
fi)r  a  time,  together  with  God's  protec'tion  over  her,  and 
provifion  for  her  ;  a  plain  allufion  to  Elijah's  flying  into 
the  uiidernefs  from  the  rage  of  idolatroui  and  bloody  Jeze- 
bel, and  God's  feeding  him  extraordinarily  a:  the  brook 
ofCherith.  From  the  woman's,  ihaiis,  the  chuich's  fly- 
ing in'o  the  u  iidernefs  for  a  while,  v-e  learn,  1  hat  the 
vilibiiity  of  the  chu.-ch  is  not  always  confpicuous,  to  her 
enemies  efpecially.  2.  That  is  foinetimes  lawful  to  fly 
in  time  of  hot  and  bitter  perfeciition  ;  ike  woman  fl<.ti  irtu 
ih'  -diild.rnjs.  3.  la  tha:  the  woman  had  a  place,  and 
focd  p'epared  for  her,  we  learn,  God's  provident  care  for 
bi  church  in  the  day  and  hmir  of  hcrgreateft  ex  remities  ; 
vhenlhtiutk  and  hides  herl'elf  in  oblcurity.  D.uingthe 
time  of  aiitichrilt's  reign,  God  will  take  care  that  fo-ne 
fliall  teed  her  with  wholefome  food,  the  dotilrine  of  the 
gofpel,  that  fin.eri  milk  of  thfe  word,  to  the  intent  that 
Ihe  niav  gro  •    ihertby. 

7  5  And  there  was  war  in  heaven:  Michael  and 
his  an-elsfousihtagainfl.  thedraj^on,  and  the  dragon 
fought  and  b.is  an^^els  :  8  And  prevailed  not ;  nei- 
ther was  their  place  found  any  more  in  heaven.  9 
And  the  ^reat  dragon  was  caft  out,  that  old  fcrpent, 
called  %he  devil  and  Satan,  which  deceiveth  the 
whl^le  world  ;  he  w;is  call  out  into  the  earth,  and 
his  dHiiels  were  cafl  out  with  him. 

.By  ^lirh  ■  I  and  his  iinsls  undjrlt.nd  Chrift,  whofe  thp 
angel,  are.  and  fo  much  the  name  impuris  ^(hiil  that 
is,  •Jth')  like  C;d  ;  Chrift  is  the  likenef-  of  his  Fatiier,  his 
efTmti.-l  likf-nel'?.  Sr.  John  in  a  vlion  b:  h'li  Mich  lel 
aud  his  .irg-ls  combating  wall  the  dragon  and  his  angeL  ; 


yea,  vanquilhing  and  overcoming  them.  This  May  com- 
fort the  church  under  ^11  her  cor{l„5l>,  th-t  at  length  her 
Michael  will  finally  prevail,  and. (he  in  him.  Our  Lord 
Jefus  Chriit  by  ihe  powerful  preathmn  of  the  gofpel,  l.^s 
weakened  the  kingdom  of  fiii,  Satan,  and  antichnit.  Hisan- 
geis  are  his  iiin.i Iters,  martyrs  and  conteflort  ;  thofe  par- 
ticularly of  the  firlt  ages,  who  by  their  crus  to  God,  and 
apologies  to  their  rulers,  by  their  holy  lives,  and  paiicnc 
deaths  did  overcome  tlieir  enemies.  And  thus  Michael 
and  his  angels,  Chriltand  hit  muiifter',  fought  agaiiift-  the 
dragon  and  his  angels,  againft  batan  and  his  cruel  inftru- 
ments  who  were  fo  far  from  prevailing!,  that  tliey  loft 
ground  continually  ;  the  chi(\ians  overcome  thtiii  by  their 
faith  and  patience,  j^nd  the  great  drogon-'Uas  cnji  d'lVin  : 
he  was  by  the  preaching  of  the  gofpel  depofcd  frt.m  being 
wotfhipped  as  a  God,  and  his  power  was  taken  away. 
bioie,  1  1  hat  though  Michael,  Ckriji  alone,  be  able  to 
evercoine  the  dragon,  and  all  his  angeli*  powers,  yet  for 
his  own  greater  honor,  and  their  greater  confiifion  he 
overcomes  him  and  ihem  by  his  Hiinillers  and  faithful  fer- 
vants.  2.  If  Michael  ourpiince  be  with  u^,  Chrift  Jefus 
the  captain  of  our  lalvation,  our  leader,  then  though  the 
combat  mjy  be  (harp,  ye:  the  victory  is  (ure  :  For  if  he 
be  for  u  ,  who  can  ffuccelsfully)  be  againft  us  ?  3.  That 
Satan  and  his  ang'  lb  were  call  out  togethtr  ;  for  of  the 
devil  and  his  ir.ftruments  the  lot  fhall  be  alike  ;  thev  fin 
together,  and  they  (hall  futfer  together  ;  and  (liall  never  be 
parted.  Lord  how  dreadful  will  an  impriiunmtnt  with 
devils  and  damned  fpiri's  be  to  eternal  ages  ?  To  lie  for 
ever  with  Satan  in  that  myfteriou-  fire  of  hell,  whofe  ftrangc 
prop.Tty  It  is  always  to  rorture,  but  never  to  kill  ;  or  al- 
ways to  kill,  but  never  to  confume  The  dragon  was  not 
only  catt  cut  of  he  avt  n  w  ith  his  angels,  but  both  were  caft 
down  into  hell,  even  into  that  lake  which  burns  with  fire 
and  biiniftone. 

10  And  I  heard  a  loud  voice  faying  in  heaven* 
Now  is  come  falvation,  and  ftrength,  and  the  kin.g- 
doin  of  our  God,  and  the  pov\'er  of  his  Chrift  :  for 
the  accufer  of  our  brethren  is  caft  down,  whicn  ac- 
cufed  them  before  our  God  day  and  night.  1 1  And 
they  overcame  him  by  thee  blood  ol  the  Lamb,  and 
by  the  word  of  their  teftimony  ;  and  they  lovednot 
their  lives  unto  the  death.  1 2  Therefore  rejoice,  ye 
heavens,  andye  thatdwell  in  them.  Wotothein- 
habitersof  the  earth  and  of  the  fea:  for  the  devil  is 
come  down  unto  you,  havmg  ijreat  wrath,  becaufe 
he  knoweth  that  he  huth  but  a  fl:iort  time. 

After  MithacI  and  hi-;  am  el  ,  Chnit  and  his  followers, 
victory  over  the  dra^^on  anti  his  angels,  over  Satan  and  his 
mrtruinents,  here  lollo' sa  foiemn  thankfguing  for  the  de- 
vil's downfal  ;  the  faints  in  heaven  join  with  believers  on 
earth  in  ihi>  long  of  confidence  and  triumph  ;  when  they 
(peak  of  God,  they  fay  our  God  ;  and  when  tli«y  fpcak  of 
tiie  church  below,  they  fay  rjur  brethren;  behold  a  fweec 
comnuinioti  between  the  church  niJitant,  and  the  church 
triumphant  :  Indeed  they  conlfitute  ar.d  make  up  bin  <ne 
church,  one  famdy,  one  houfehould  ;  the  whole  f^ii)•ly  in 
heaven  and  earth  is  but  one.     Chferve  farther,    ^||K)iher 

name 


MMa 


ll.'^G 


R  E  V  E  L  A  T  I  O  N. 


Chap.  xii. 


naiie  here  civen  to  Satan,  ih.-  accuCer  tf  the  brethren  ;  he  by  his  providence  provides  her  -f.«?/;  that  is  gives  her 
acculesthem  continually  before  God, 'anci  by  hisinllru.  opporrnn:ry  To  to  do  3.  rh.>  pbc- (.,c  fles  into  for  lafftv. 
ments  before  men  ;  the  primitive  chrillians  were  acculed  (namely,  into  the  wilderiiels)  called  «r-r//^c^hec3ure  pre- 
by  their  enemies  to  the  m=(;iUrates  as  godty  r.f  tlxe  molt  pared  by  G«d  for  her  U,\<:iy-hercfi,u  »',ur,jf^eJ;  tost  ,s, 
vilLVmoiis  pradifes,  in  their  relijrious  aifembhes  :  And  hath  Ipiritoal  food  provided  for  her  by  God,  and  a  num- 
behold  the  alFidiiity  of  Satan  in  accuflng  the  famt;,  e/ay  and 
right  ;  but  bUlVcd  be  God,  as  Satan  i*  a  continual  accu- 
fer.  Chnllis  a -zontinual  mediator.  C*/"frt».- again,  How 
the  faints  ovtTcome  Satan.  I. 
that  is,   bv  faith  in  his  blood.  2. 


ber  of  faithful    minirters  are  quahfisd  for  the    fse<ling  of 

her  ;  for  a  time,  and  timet,  andhulf  u  time  ;   that  is,   for  a 

certain  time  determined  by  God,  but  altogether  urknown 

Yiy  the  tla^d 'jfthe  Lajtib  :     foui;   thus  when  the   church  meets  with   new   diltrfffes. 

By  the  vjordo/  thtir  tejii-     God  provides  for  her  new  deliverances. 


jfefliii(>,  and  practi- 


15  And  the  ferpent  caft  out  of  his  mouth  water 


viony  ;  th.it  is,  by  their  preaching,  profellui(>, 

iing  the  word  ofGod.     3.   By   their  fiifFcMings   and  mar-  ^^  a"Qood,   after  the  woman;   that  he  might  caufc 

tyrdom.  tkey  l.ve  „ot  their  lives  unto  '^^ ^^^^^^^^^  here  to  be  carried  away  of  the  flood.      ,6  And  the 
loved  not  iheir    ivc.  lo  well  but  that  they  were  willing  10  ,   ,    ,       1    .  j  .1  .1,  jl 

expole  them  to  death,  rather  than  renounce  the  caufe  of  earth  helped  the  wotnan,  and  t   e  earth  opened  her 

Chrilt    aid  delert  tlieir  holy  profeffion.     Chfe>ve  lalUy,  mouth  and  Iwallowcd  up  the  Hood  which  the  dra- 

V.   '  .       ■  .  •       •.  .  t c .Uo  .l...,-.l>c         _^    -.n.     ^c   I.:.. »u         ._      A„.J    .v.^  ,J 


Af^er  this  great  exultation  and  joy  in  heaven  for  the  devil's     gon  caft    out  of  hi.s  mouth. 

downfal,   here  is  a  denunciation  of  IVo  to    the  inhabiters  cf    ^^^  wroth  wilh  the  woman, 

the  earth,  andofthefea,   upon  that  account ;   that  is,  to  all 

earthly,  fenfual  men  ;   whether  they  inhabit  the  continent, 

or  any  iOand  in    the  lea  .  becaule  the  devil  is  come  down 

full  of  rage,  knowing  that  his  time  is  fliort  to  execute  his 

malice  in.     Learn   i.     Who  is   the  author  of  wrath,   and 

malice,  and  revenge  ;  and  whofe  children   they  are  that 

partake  of  that  Ipirit  and    temper:   The   devd  hi%  great 


17    And  the  dragon 
and  went  to  make  watt ' 
with  the  remnant  of  her  feed,  which  keep  the  com- 
mandments  of  God,  and   have  the-teftimony  of 
Jefus  Chrift. 

Two  things  are  here  obfervable  ;  a  new  danger,  ver.  15. 
a  renewed  fuccour.  ver.  16.  Ohjtrve,  i.  A.  new  danger  : 
this  is  fet  forth.  By  the  author  of  it,  the  ferpcnl  ;  the  for- 


wralb-   that  is    his  character,  and  the  very  foul  and  fpirit     mcr  attempt  againll  the  church  wasmanaged  by  the  wrath- 
of  the'  aooftatc  nature.     2    That  fomethiug^ssis'  may  be     ful  dragon,  this  contrived  by  the  fubt  le  ferpent ;  open  cruelty 


is  more  dreadful,  but  fubile  policy  is  more  dangerous  ;  the 
cunning  devil  is  a  more  mifchievous  eneniy  to  the  church 
of  Chrilt  than  the  raging  devil;  fubile  Julian  did  the  church 
more  mifchief  than  bloody  Nero,  or  Dioclefian.  Learn 
hence,  1  hat  what  mifchief  Satan  cannot  efteift  by  open 
time  for  mifchief  is  fhort,  fo  is  our     cruelty,  he  will  attempt  againd  the  church  by  fubtle  policy  ; 


learned  from  the  evil  one  ;  Satan  is  very  buly,  doubly  di- 
ligent, becaufe  his  time  is  ihorc  ;  fo  lliould  we  be  ;  our 
grave  and  coffin  are  at  hand,  our  glafs  has  but  a  little  fand; 
lince  bui  a  few  leaves  are  remaining  in  the  book  of  our 
lives  unfilled  up,  it  concerns  us  to  write  thecloler,  and  the 
fader  too  ;  as  Satan's  time  for  mifchief  is  fhort, 
time  for  doing  good. 

13  f  And  when  the  dragon  faw  that  he  was  caft 
unto  the  earth,  he  perlecuted  the  woman  which 
brought  forth  the  man-cAz/ti.  14  And  to  the  wo- 
man were  given  two  wings  of  a  great  eagle,  that 
Ihe  might  fly  into  the  wi.dcrnefs,  into  her  place  ; 
where  Ihe  is  nouriftied  for  a  time,  and  times,  and  half 
a  time,  from  the  face  of  the  ferpent. 

Cbferve  l-.ere,  The  ir.celTant  and  reftlefs  malice  of  Satan 
and  his  indrnments  sgainll  the  church  ;  neither  his  fore. 


when  he  fails  as  a  dragon,  he  will  try  what  he  can  do  as  a 
ferpent.  Obfetve,  1.  Ihe  matter  as  well  as  the  author  of 
tiiisdjnger.  The  ferpent  cpji  out  of  his  m-ulh  vjoter  as  a 
flooJ  ;  that  is,  a  flood  of  errors,  herelie?,  faifc  doftrines,  and 
corrupt  opinions,  caft  out  of  the  mouth  of  the  corrupting 
feducer?,  endangering  the  very  eflVnce  and  being  of  the 
church  ofChrill,  particularly  theAnan  herely,  which  pro- 
digiouily  overlpread  the  world  in  its  time.  Herefy  may 
filly  be  compared  to  a  flood  ;  it  is  a  corriipcmg  and  licliling 
flood,  it  is  n  fwelliiig  and  iiicreafing  Hood,  it  is  a  drowning 
and  overwlulming  flood.  Learn,  1  hat  the  ferpcntS  Hood 
of  errors  and  talfe  doctrines,  is  the  wcrlt  and  chiefcftof  :he 


mentioned  difappointment,  his  prefent  foil  and  doAnfal,  church's  dangers.  3.  The  churh's  feafonable  relief  and 
nor  his  fear  of  future  dcttruftion,  could  move  him  to  de-  fuccour  :  7he  earth  helped  the  ivomjn,  kc.  by  the  earth 
fill  ;  but  having  attempted  to  dellroy  tLechucch  with  the  foine'  underllanti  c.inhly  ones,  wicked  men^  who  arc  faid  to 
He  of  perfecution  before,  he  endeavours  to  diown  it  with  help  the  wo:naii  not  intentimially,  buteventually,  by  their 
a  flood  of  ciTors  now,  Duihrjus  mutat  conjiHum,  nnn  dc-ponit  greedy  rv*allo.<.ing  down  thofe  errors  which  come  out  of 
nmliiiiim  ;  the  deviKfomeiiRies  changes  his  methods  in  do-  che  dragon's  mouth,  heaik*  ning  to  his  lies,  ami  believing 
ing  iiid'chief,  liHt  never  laysdown  his  malice  ;  heptrfecutes  his  errors  for  truths  ;  others  by  the  earth  liiSHgrlland  the 
the  woman,  the  church  of  ChrilV,  alter  another  maniitr,  king-  and  rulers  of  the  earth,  helping  the  w  omat^by  call- 
namely,  by  a  flood  of  errors  and  herefies.  2.  The  care  ing  f,  nods  and  councds  to  Uem  ihe  iide,  10  dun  ihts'Jbpd, 
that  God  took  for  his  ch-.irch's  prsrlVrv.ition  from  this  fatal  and  ro  condemn  thi-fe  errors  and  hertlies,  which  byrtiieir 
mifchief  al4>  ;  to  the  woman  win  given  wings  ',f  a  great  oveiflowing  cndjugercd  the  church'*  ruin  ;  the  devil  r-i^Vd 
engle  for  fight  >n!o  the  vJiHernef  ;   tha^  is,   all  ineaiiS  and 


ways  of  e^Fion,  which  God  -out  of -jiis  cjre  for  hs  church 
providc^^r  her  faiety  and  pfotecttm  m  the  time  of  trou- 
ble; thrf^horch's  fight  in  time  of  perfecution  is  by  no 
ujeans^iifbe  cer.fured  or  cor.dsinned,  cJpeculIy  when  God 


four  abi<m  n^bls;  errors  prefeiiily  after. the  church  had^b- 
taiiitd  peace,  and  there  was  a  grcafoncurreijce  of  'jlte'l"- 
trates  and  miiiiltcrs  in  cotifuting,  cen'.uring,  anii  coii^piin- 
iiig  the  f.iine,  in  and  by  thc;r  councils  and  lyuods.  jKThe 
he.-ely  of.Arius,  whp  denied,  the  divinity  of  Chi-irtjJ 

condeuincd 


Ghap.  XII 1. 


REVELATION. 


-^-^sy 


condemned  by  tl>e  council  of  Nice,  called  by  Conftaniinfi. 
1.  The  herefy  pf  Macctlonius,   who  denied  the  perfonality 
of  the  Holy  Ghott,   condemned  by  a  council  at  Conltaiui- 
nople,  called  by  Theodufuij  the  firft.     3.   The  herefy  of 
Neftorins,   who  afTerted  that    Chrilt  had  two  perfons,  as 
well  as  two  naturei,  condemned  b}  a  counril  at  Ephefus, 
calleil   by    Theodoli^is    the    feconil.       4.   The   herefy    of 
Eii'vchcs,   \v  ho  confounded   Chrift's  natures,  making  him 
ti)  have  but  one  nature,  as  well  as   to  be  but  one  perfon  ; 
this  was  condemned  by  the  council  of  Chalcedon  :   Thus 
the  earth  helped  ihe  woman  ;   thele  four   councils  tended 
very  much  to  the  maintaining  the    truth,  and    preferving 
iho  chuich  from  th.it  flood  of  en  or  and  herefy  which  the 
dr.igon  cart  out  of  his  mouth.      La(l!y,  The  dragon's  rage, 
vcr.    17,   He -m:is  luroth    '.uilb  the  woman  ;   that  is,   he  was 
greatly  enraged  bfcaoi'e   the  woman  was    extraordinarily 
^     hflped.an'.!  hii  defign  . '.vo:iderfuUy  dif-ippointecl,  and  when 
Vj(jfce  faw  he  could  not  ruin  the  whale  church,  he  rtfolves  10 
%^^ttack  foine  particular  members  of  it,  even  furh  ai  kept  the 
cotnnijndment  'f  God,  and  had  the  tejl'imrjny  of  Chrljt  ;   that 
is,  thofe  v\  ho  kept  dole  10  the  fcriptures,  which  contain  the 
doftrine  of  faith,  and  tellify  that  Clirift  is  the  only  Saviour 
of  tlie  world.     Now,  from  the  dragon's  making  war  with 
the  remnant  of  the  woman's  feed,   we  learn  how  infatiable 
the  bloodthirftinefs  of   Satan  and  his  inflrninenis  is,  "'ho 
when  they  had  killed  the  witnefies  before,  and  H)any  other, 
yet  can  they  not  red  till  they  have  killed  this  \\\i\t  remnant, 
and  made  thenifehes  drunk  with  the   blood  of  the  laints  ; 
and  never  let  protefi.ints  expeift  any  other,  or  any  better 
nfage  at  the  hands  of  Homanifts,  with  whom  this  is  a  cer- 
tain principle,  that  heretics  in  a  nation  are  to  be  extirpated 
root  and  branch,   where    it   may  lately   be  done  ;    that  is, 
wh»n  they  are  not  too  nuiner*)us,  and  the  lofs  of  one  of  out- 
lives may  not  colt  two  of  their  own.      If  any  fay,  that  pa- 
pifls  are  now   become  better  natured,    by  being  under  the 
reflraint  of  onr  laws,   1  wifli    they  may  never  be  tempted 
out  of  their  humanity  by   advantages   of   power  :   And  as 
Almighty  God    has  once   more  delivered  the  neck  of  this 
nation   from  the  pinchings  of  the  antichriltian  yoke,   may 
our  fins  never  provoke  hiin    more   to   deliver   us  into  the 
hands  ofthofe  men,  whofe  tender  mercies  are  cruel.  Amen. 

GAAP.     XIII. 

AND  I  flood  upon  the  fand  of  the  fea,  and  faw 
ahead  nfe  up  out  of  the  iea,  having  feven 
heads  and  ten  horns,  and  upon  his  horns  ten  crowns, 
and  upon  his  heads  the  name  of  blafphcmy. 

Ohferve  here  1.  Ihe  place  where  St.  John  had  the  vifion 
related  in  this  chapter  ;  he  apprehends  himlelf  to  ftaiul  on 
\\\s  lea-JJ?ore,  a  place  fit  I'or  the  fight  he  was  to  fee,  namely, 
:i  b  raft  rifmg  out  iif  the  fea.  Where  «9/f.  That  it  is  ufual 
in  the  prophets,  Daniel  cfpecially,  to  fet  out  tetiiporal  mo- 
narchies oppreifing  the  church  by  great  beads.  Where  we 
learn.  What  a  bale  and  vile,  what  a  low  and  m?aiic{feetn 
God  has  of  the  mighfiefl  enemies.ol  hischurcii  and  people  ; 
Ifrt  the  world  admire  thcn>  as  gods,  if  they  abuie  their 
power  God  caih  them  beafls;  and  as  fuels,  it)  his  own  time, 
\\\ifjhitllhid:f}r%yed.  Obfervefi.  llie  moiidrous  defcrip- 
lion  of  thai  bead  which  St.  John  faw  ;*it  liad/tvf«  heads. 


denoting,  fomefay,  the  feven  hills  upon  wliichRoitie  ftands; 
or  the  feven  forts- of  government  fucccfllvcly  in  the  Roman 
ffate,  fay  pthers  ;  and  ten  horns,  that  is,  ten  kings  under 
Home,  and  confederate  with  hrr.  Where  «5/f.  That  all 
fuch  kings,  be  they  ever  fo  mighty  or  m.my,  which  perfe- 
cute  fincere  chriflianity,  are  vile  in  the  efteen)  of  God,  ac- 
counted no  better  than  the  horns  of  a  bloody  beaff,  which 
Almighty  God  in  the  end  will  either  blunt  or  i)rejk.  Sn- 
vereignty  is  from  heaven,  however  tnen  come  by  it,  or 
however  they  abufe  it;  which  fhews  the  horrid  ingratitude 
ofthofe  princes,  who  having  received  their  power  from 
God,  do  improve  it  againll  him,  and  turn  it  upon  him  by 
whom  they  reign .  j4nd  upon  his  heads  the  notne  ffblafphemy  .• 
Tliofe  that  apply  this  defcription  of  the  bealt  to  Rome  pa- 
gan, underftand  hereby  their  paganifli  idol-worlhip  in  ge- 
neral ;  and  their  defying  of  the  Roman  Emjierors  in  parti- 
cular. Others,  as  moft  prnteftants,  who  apply  it  to  Rome 
papal,  by  this  name  of  blafpbemy,  underfland  thofe  blafphe- 
mous  titles  which  are  given  to  the  pope,  as  '<  Lord  God, 
"  The  univerfal  Head,  The  Hufband  of  the  Church,  The  1 
"  Light  which  came  into  the  World,"  5:c.  Which  are  \ 
the  incommunicable  attributes  of  Clirill  :  and  by  flatterers 
and  admirers  frequently  given  to  the  papal  antichrifi:. 

2  And  the  beafl  which  I  faw  was  like  unto  a  leo- 
pard, and  his  feet  were  as  the  feet  of  a  bear,  and  his 
mouth  as  the  mouth  of  a  lion  ;  and  the  dragon  gave 
hiin  his  power,  and  his  feat,  and  great  authority. 

St.  John  here  proceeds  in  giving  a  farther  defcription  of 
this  monftrous  bead  ;  it  was  in  appearance  like  a  leopard, 
fpotted  with  divers  kinds  of  idolatry,  with  variety  of  idol- 
gods;  with/ef/  like  a  bear,  denoting  its  ffrength  and  fierce- 
nefs  ;  its  mcuth  like  a  Hon,  that  is,  cruel  and  ravenous. 
Next,  an  account  i?  given  from  whom  this  bead  receives 
its  power  and  authority  ;  the  dragon,  that  is,  the  devil,  by 
God's  permidion,  gave  unto  this  beaft  powcrand  oreat  au- 
thority, to  deceive  by  ffrong  delufions,  and  hurt  the  foul, 
as  alfo  to  kill  and  deftroy  the  body.  Note,  That  when  the 
dragon  is  laid  to  give  the  heart  his  throne  .md  power,  his 
feat  and  great  authority,  we  murt  not  underrtand  it  as  by 
right,  for  all  power  is  from  God,  but  as  the  ufurpation  be- 
longing to  him.  That  authority,  which  is  claimed  to  de- 
pole  kings,  to  difpofe  of  kingdoms,  to  difpenfe  with  thelaws 
of  God,  all  this  is  from  the  dragon,  and  in  no  wife  from  God. 

3  And  I  faw  one  of  his  heads  as  it  were  wounded 
to  death  ;  and  his  deadly  wound  was  healed:  and 
all  the  world  wondered  after  the  beaft. 

Here  St.  John  farther  declares  what  he  faw  concerninp- 
this  heart,  namely,  i.  That  one  of  its  heads  vjaswcur.ded ;  by 
wliich  head  many  underrtand  the  fall  of  the  ancient  inipe- 
rial  powers,  the  decay  of  its  wonted  glory  ;  and  that  ample 
jurildia-ion  which  Rome  heretofore  had  under  the  pagan 
emperors  :  And  by  the  wounding  of  this  head  they  under- 
Itand  the  ab(^li(hing  of  paganifm  i^nd  idolatry,  .ind  puttin^r 
a  rtup  to  perfecucon  by  tlie  chrirtian  emperors.  1  It /I 
afTerted,  That  his  deadly  ivoundwa.t  heaUd  ;  namely,  «  hen 
idolatry,  the  fame  for  fnbrt.incc  with  the  Pag  ui  ^n.l  old 
heathenifh  idolatry,  but  in  a  ntw  drefs,  was  gradually  re- 
itored  by  the  papal  powers.     3.  Here  is  the  effect  of  ihis 

7  ^'  healing. 


REVELAT   ION. 


Chap.  xiii. 


healing,  all  the  earth  wittJercd  after  the  bea/},  that  is,  fol- 
lowed iiiin  in  blind  ilcvotion.  4.  Who  til?  admirers  ot 
wic  beall  are,  the  earth,  tlie  aienofthe  v\orld  :  No  wonder 
to  Ice  thcin  fcducedl  Ihis  admiration  iigeneril,  the  s^hole 
earih  m  Diiderttl  after  the  beafl  ;  how  fall'e  is  it  then,  thnt 
multitude  is  a  note  of  ilie  true  chui  ih.  liehold  the  feveral 
iiin.inces  ofthe  world's  wondering  after  thebeaiiat  Konie  ; 
they  receive  their  doOrine  and  worfliip  from  him,  they 
make  all  their  appeals  to  him,  all  church  c'ficers  receive 
their  ordination  from  him,   and  are  inllallcd  by  h>m. 

4  AiTd  they  vvorfhipped  the  clragon  which  gave 
powerunto  the  bead  :  and  they  worfliippedthe  beafl, 
iayiii"^.  Who  ii  like  unto  tbe  bead  ?  who  is  able  to 
make  war  with  him  ?  5  And  there  was  given  unto 
him  a  mouth  (peaking great  things  and  blalpheniies  : 
and  power  was  given  unto  him  to  continue  forty  anJ 
two  months.  6  And  he  opened  his  mouth  in  blal- 
phciny  againft  God,  to  blalpheine  his  name,  and  his 
tabernacle,  and  them  that  dwell  in  heaven. 

From  almiratiun  in  the  former  verfe,   they  proceed    to 

adoration  iii  thi',    they   wordiip  both   the  dragon  and  the 

bcalt,   that  is,   they  did  worftjip  idols,    which  are  often  in 

fcripture  called  devils  ;   like  the  Gentiles  of  old,  who  are 

laid  by  St.  Paul  to  facrifice  to  devils,  and  not  unto  God, 

I  Cor.x.  20.   Behold  here  a  vail  difference  between  God's 

judgment  and  the  opinion  of  the    feduced   world.     They 

think  the  worfliip  they  give  to  a  creature  is  given  to  God  ;. 

but  God  .".cecums  it  as  given  to  the  devil,  w  ho  is  the  author 

of  all  idolatry.      Nute  next.  That  asthe  feduced  world  wor- 

Ihipped  the  beafl,  fo  do  they  extol  his  earthly  grandeur  and 

furpafTmg  power,  faying.   Who  is  like  unto  the  bmjl  ?   Who 

ii  tihle  t'j  make  war  -with  hiin  ?   See  hi>w  pomp  and  worldly 

grandeur   da/.zles    the  eyes  of  its  admirers.     Farther,  A 

rncuth  was  given  this  ben/?  to  fpeak,  that  is,  a  power  by  the 

devil's  inftigation  and  God's  perniifTion,    to  utter  blafphe- 

niies  sgainft  the  Mofl  high.      1.    The  blafphemous  mouth 

o(  the  beaj/  \i  opened  aoainft  ihe«<.'n!f  of  God,  that  is,  ag.iinit 

the  word  of  God,  by  which  God  makes  hmifelf  known,  as 

a  man  is  known  by  his  name.     Now,  the  word  of  God  is 

blafphemed  by  the  bfiiji    and   his  wordiippers,  when  it  is 

ihari^cdwiih    obfcnrity,   with  imperfection,   called  «  (/.'dj/ 

Jftter,  ami  a  no/l-  o/iuax,  &c.      The   fpirit  of  God  is  then 

blafphemed,  when  his  divinely   infpirtd  writings  are  thus 

vilitied  ^gji""''^''^^'"^'^-      2.   This  blafpheiiious  mouth  is 

opened  ndt  only  againft  God's  name,  but  againll  his  taber- 

nude,  the  place  of  his  inltiiuted  worfhip,  meaning  by  h's  ta~ 

hcrr.acle  the  true  church,   wherein  God  is  worlhiiiped  ac- 

cori^ng  to  his  word.      God   accounts  himfilf  blalpheined 

when  His  true  worfr.ippers  are  calKd  hireticj ,  ffhijmaiics , 

and,  in  a  way  of  fcorn,  Nugonols  ,ar)(i  ihe  /j  nag -^gue  'f  Satan. 

'  3.  They   blafpheme    iliem  that  d-juell  in  hmvin,  by  whuh 

iaWe  undtrd.ii.d  the  hcly  nianyrs  now  in  he.ivcn,  whom 

ifiey  frequently   called  damned  heretics,   blackening  their 

names,  and  bLfting  iheir   reputations ;  others  undei  flaiid 

h  of  fi<me  faints  in  heaven,  whom  they  pretend  to  hi'noiir, 

as  the  Virgin  .'^lary,  &c.     They  il.d/phctnt;  ihem,  namely, 

by  fpeaking  of  them,  and  praying  to  them  bLi/phimntipy^,  as 

when  they  bid  tii-  holy  Virgin,  '•  in  the  right  of  a  mother, 

"  cjmmai.d  her  Sou.''    Objerve,   That  .when  we  give  that 


honour  and  worfljip  to  faints  and  angels,  which  is  only  due 
to  God,  it  is  an  idolatrous  and  impious  blafphcming  of 
them  that  dwell  in  heaven  ;  were  the  Virj>in  Mary  fenijble 
in  heaven  of  that  idolatrous  adoration  which  ii  giveii'ber 
here  on  earth,  with  what  indignation  and  difdain  would 
rtie  look  down  upon  this  facrilegious  violence  oiTered  to  her 
holy  Sot,  in  robbing  him  of  thic  divipe  honour,  which  is 
peculiarly  due  to  his  divine  nature  ;  for  religious  adoration 
is  peculiar  to  a  dciiy . 

7  And  it  was  given  unto  Trim  to  make  war  with  the 
faint.s,  and  to  overcome  them  :  and  power  was  given 
him  over  all  kindreds  and  tongues  and  nations,  8 
yVnd  all  that  dwell  upon  the  earth  fhall  worfliip  him,* 
whofe  names  are  not  written  in  the  book  of  life  of 
the  Lamb  flain  from  the  foundation  of  the  world. 

Ob/'erve  1.  A  war  proclaimed  ;  the  i:  .'//  makfs  war  I'por^^ 
the  faints,  by  bloodlhed  and  psrfecuiion,  and  by  "the  fortlRli^ 
of  thofe  weapons  overcomes  them  ;  that  is,  to  o'.itward  ap- 
pearance, and  in  the  opinion  of  ihe  world,  they  feem  to  be 
totally  overcome,  becatife  vifibly  flain  ;  but  really  do  the 
faints  overcome  him  by  their  patience  and  conftancy  under 
furt'erings;  and  by  rejett'nghiscurfed  iilolatry,  and  adhering 
to  the  truth.  2.  The  large  extei;!  of  the  beajt's  power  that 
w  as  given  him,  namely,  wer  all  kindri'ds,  t'jnguft,  and  r..i- 
tions.  This  muft  not  be  nnderllood  of  individual  perlo-js, 
nor  univerfally  of  all  nations,  but  of  the  n^itions  belonging 
t(i  the  Roman  emp're  ;  whole  nations  were  carried  awav 
with  his  idolatry,  though  not  all  of  every  nation.  Chrift's 
flock  is  a  little  llock,  compared  with  antichrill'i  herd  :  how 
wrong  a  note  then  is  muhiruile  of  the  right  church  ?  3. 
That  as  the  power  of  the  hcq//  isuniverfal,  fo  is  the  worlhip 
alio  :  j4ll  that  d-jjill  on  the  eurth  J'udl  vjirjhip  him  ;  that  is, 
the  generality  of  the  Roman  empire  (h^ll  obey  and  honour 
hiin,  and  comply  with  him  in  his  idolatry  ;  few  comp.ira- 
tivcly  refuting  it.  4.  VVe  have  a  number  excepted,  -ohofe 
names  are  viiritttn  in  the  book  nf  life .  BlefTcd  be  God  for 
this  comfortable  rcflriftion:  all  are  nor  worfliipper^  of  the 
bc'ili.  Chrifl  has  his  number  of  faithful  ones,  who  are  no: 
djftled  by  antichrifl's  pollutioni ;  a  nu.nbcr  whofe  conver- 
fations  are  in  heaven,  and  whofe  names  are  written  there, 
in  the  book  of  life,  called  the  book  of  the  Lamb  :  becaufe 
ii  is  by  him,  and  by  the  meiii  of  his  blood,  that  we  obtain 
eternal  life.  I^.ltiy,  the  title  here  given  to  our  Lord  J-jfus 
Chrifl,  he  is  llyled  the  Lamb  fl  An  from  the  fjundution  '.f  the 
world,  and  that  in  feveral  relpeift:-,  i.  In  the  jjiirpofi  and 
decree  of  God.  2.  In  the  [womife  of  God  made  from  the 
beginning, Gen.  iii.  15.  3.  In  relpeftof  the  types,  Ihadows, 
and  f'acrifices,  whereby  his  death  was  prefigured  and  reprc- 
fenied,  Chrill  was  flain  typically  in  thole  facrilices  whicit 
Adam  and  Abel  cffired  up  unto  Cod  daily.  4.  In  refpect 
ot  the  virtue  and  ( Hicacy  of  his  death,  v.liich  was  ciFcclual 
to  all  that  truly  believe  in  him.  from  the  firll  proniifemade 
of  him.  The  uu  rits  of  Chrill's  death  have  laved  all  that 
have  been  faved  from  the  foundation  (>f  the  world.  Be- 
hold here,  The  ti-nder  care  of  GoJ  in  providing  for  our 
f.ilvjiion  before  we  were,  yea,  before  the  world  was  ;  and 
obferve  alio,  that  ilie  faints  of  God,  in  all  ages,  h.ive  boen 
faved  the  fame  waj^,  and  by  the  fame  mean,  namely,  by /ait  it 
in  the  death  of  Chrifl^  w  hich  has  extended  itfelf  to  all  true 

believers 


Chap.  xiii. 


R  E  V  E  L  A  T  I  O  N. 


133.9 


believerifroiii  ihe  hegiiin;ii{>;of  the  world  ;  and  rhe  efficicy 
ofic  will  reach  to  all  fuch,  even  to  the  end  oF  the  «orld  ; 
the  virtue  of  the  faciitice  is  as  frefli  as  the  firlV  Mioini-'fit  it 
was/liin,  the  death  of  Cluiflis  of  eternal  efficacy. 

9  If  any  man  havcan  ear,  let  him  hear.  10  He 
that  leadeth  into  captivity  ftiall  go  into  captivity 
he  that  killeth  with  tlic  fvvord,  mull  be  killed  with 
the  fword.  Here  is  the  patience  and  the  faith  of 
the  faints. 

Oh/rrve  here,  1.  Thit  this  accl.imrition,  If  any  niari  hyve 
an  ear,  It  him  hear,  is  added  in  fcriptiire,  when  ro!nethin:T 
Hyent  before,  which  rpqiiired  a  very  dilij^ent  atteniion  and 
dole  application  of  mind  :  If  any  man  have  an  ear,  that  i?, 
a  Ipiritnril  undeilKindiiig  to  difcern  the  meaning  of  what 
hasbeen  foreiold,  let  him  pond,  r  and confider  what  is  here 
revealed  concerning  this  beaft,  and  take  heed  that  he  be  not 
found  amongll  the  number  of  the  worfl}ippers  of  it.  i. 
The  coiilulation  here  given  to  the  Stints,  from  the  confi- 
deration  of  God's  juil  rttribution  to  hi';  and  their  enetnies, 
Hf  th.it  Itadethinlo  ci'plivity. Jhallgo  into  ciiptivity ;  that  is, 
the  beaft,  who  has  brought  many  of  the  faints  inso  captivity, 
fliall  hinifelf  at  length  be  taken  captive,  and  thiown  into 
that  lake  of  fire  and  briinftone,  fpoken,  of  chap.  xix.  20. 
With  whai  nieafure  antichrift  metes  toothers,  it  fliall  be 
meafured  to  him  again  :  God  has  as  many  way;  to  hurt  his 
church's  enemies,  as  they  have  to  hurt  his  people  ;  if  they 
lead  into  captivity,  fo  can  lie  ;  if  they  kill  with  the  fword, 
fo  will  he.  3.  The  end  and  defign  of  God  in  fntfering  an- 
tichrift's  rage  to  break  forth  againft  the  church  :  it  is  for  . 
the  trial  of  the  church's  faith  and  patience.  IVote,  i.  That 
none  can  (land  under,  or  hear  up  under  fufferir.gslike  faints. 
2.  That  under  great  fufferings,  faints  themlelvej  will  have 
great  occaiion  for  the  e>;ercifeof  faith  and  patience.  ^.  'i'hat 
the  faith  and  patience  of  the  Ijints  will  be  made  very  con- 
I'picuous  by  great  and  Iharp  fufferings.  4  That  faith  and 
patience  mull  accompany  each  other  in  fuffering  times. 
Patience  is  the  foul's  Ihoulder  to  bear  wh^t  is  afflictive  at 
piefent :  fai'h  is  the  chriltian'seye  to  dilcover  a  glorious  de- 
liverance toconie:  where  no  patience  is,  it  is  a  token  of  no 
faiih  :  and  were  no  faith  is,  there  will  appear  great  impa- 
tience.    Behold  then,    the  faith  and  patience  of  the  faints. 

1 1  f  And  I  beheld  another  beaft  coming  up  out  of 
the  earth  ;  and  he  had  two  horns  like  a  Lamb,  and  he 
fpake  as  a  dragon.  12  And  he  exerciieth  all  the  power 
of  the  firft  bealt  before  him,  and  caufed  theearth  and 
them  wkich  dwell  therein  to  worfliipthe  firft  beaft, 
whole  deadly  wound  was  healed.  13  And  he  doth 
great  wonders,  fo  that  he  maketh  fire  come  down 
from  heaven  on  the  earth,  in  the  fight  of  men.  14  5 
And  deceiveth  them  that  dwell  on  the  earth  by  the 
nuans  of  thok  miracles  which  he  had  power  to  do  in 
the  fi^ht  of  the  beaft;  faying  to  thetn  that  dwell 
on  the  earth,  that  they  fliouid  make  an  image  to  the 
beaft  which  had  the  wound  by  a  fword,  and  did  live. 

Here  St.  John  enters  upcn  the  defcripiion  of  a  fecond 
bealt,  very  d  fterent  from  the  ferine r,  y*t  nctlucceedintr  tlje 
former,  but  appe.iring  during  his  continuance;  and  this  beaft 


(whoever  he  is}we  find  fundryways  here  dcfcii!)ed,n.imclv, 
I.  Uy  his  origiiiil,  he  ofcenJ-  lb  out  of  the  earth,  verfe  1 1. 
which  deiioies  his  rile  from  a  imall  beginning  to  a  mighty 
height,  as  thofe  things  which  from  fiiiall  feeds  grow  out  of 
the  earth  to  be  tali  trees.  Thus  has  one  arifen  from  being 
epifcopUs  tiriis,  to  be  cpifcopiis  orhi<.  2.  He  is  faid  to  have 
two  horns,  whereas  the  former  beaft  had  ten,  verfe  i .  which 
(ignifif  s  ten  kingdoms,  into  which  the  Roman  empire,  after 
its  difl'olution,  fliould  be  dividi-d.  Accordinglv,  by  ihc  two 
horns  here,  in  all  reafon,  may  be  underftood  two  of  thofe 
kingdoms  of  which  this  beaft  (whoever  he  be)  /lull  be 
poficfil'd.  3.  He  is  faid  to  look  like  a  Inmh,  but  to  fpeak 
like  a  draoon  ;  that  is,  to  pretend  to  great  meeknefs,  and 
make  a  Ihew  of  much  lenity  and  inildnefs  in  his  proceed- 
ings, hot  fhoiild  really  be  very  cruel  ;  pretending  to  do  all 
without  violence,  but  doing  iiulet-d  all  by  force,  atllfted  by 
his  nrmeddragons,  and  booted  apoiUcs  with  javelins  in  their 
hands.  4.  It  is  affirmed,  ver-  12,  th.tt  he  (hall  arile  during 
the  continuance  of  the  firft  beaft,  and  engage  in  his  caufe, 
afTuming  to  himfelf  as  great,  or  a  greater  posver,  than  any 
emperors  did  before  him,  caufing  the  earth,  that  is,  all 
earthly-minded  men  who  are  fubjecl  to  him,  to  vvor/liip  the 
firft  beaft,  that  is,  loyield  as  great  reverence  and  obedience 
to  his  decrees  for  eftablifhing  idolatry,  as  ever  the  people 
did  under  the  pagan  emperors.  5.  tie  is  remarkable  for 
working  wonders,  and  particnlarly  for  cnufing  fire  tocome 
down  from  heaven  in  the  fight  uf  men  ;  that  is,  he  feemeth 
to  the  deluded  multitude  to  do  as  great  miracles  a;  Elias 
did,  who  brought  down  fire  from  heaven  to  coiilirin  the 
religion  he  profefTed  :  In  like  manner  the  beaft  here  v/orks 
wonders  feemingly  great,  lying  w  onders,  f.lfe  miracles,  fuch 
as  fall'e  proplieis  may  work,  and  have  wrought  for  confirr.i- 
ing  their  fall'e  doftrines  :  Accordingly  we  find  this  beaft 
here  called  \\\e  fulfe prophet,  elfewhere,  chap.  xvi.  8,9. — 
6.  He  requires  the  inhabitants  of  the  earth  to  make  an 
image  to  the  beaft,  that  is,  he  perfuades  them,  now  prcfef- 
fing  chriftianity,  to  introduce  and  bring  in  fuch  a  kind  of 
idolatry,  that  the  old  heathenifli  idolatry  'Day  feem  to  revive 
again.  Here«5/f,  That  the  idolatry  of  the  church  of  Rome 
is  a  living  image  of  the  old  heathenifh  idolatry  ;  this  ii  b'.i: 
the  image  of  that,  that  was  performed  to  heathen  deities, 
this  to  departed  faints.  Popery,  faysthe  learned  Dr.  More, 
is  fuch  a  chriftianity,  as  in  all  points  anlwers  ihe  model  of 
the  old  execrable  heathenil'm,  with  which  the  Gentiles  were: 
enamoured  then  as  are  the  Papifts  now  :  Thus  the  wounded 
and  dead  image  of  pagan  idolatry  revived,  and  lives  ao-ain 
in  papal  idolatry  :  Good  God  !  that  any  perlons  pr«f{-liing 
to  know  and  worih'p  the  blefTed  Jcfus,  lliould  thus  dif- 
honour  him,  by  -ntermixing  the  old  heathenifli  fuperflitions, 
or  fomething  worfe,  with  his  holy  inftitutions. 

15  %.  And  he  had  power  to  give  life  lanto  the 
image  of  the  beaft,  that  the  image  of  the  beaft^ 
fhould  both  fpeak,  and  caufe  that  as  many  as  would 
not  worftiip  the  image  of  the  beaft  fhould^fae  killed. 
16  ?  And  he  caufeth  all,  both  fmail  and  great,  rich 
and  poor,  free  and  bond,  to  receive  a  mark  in  their 
ri^ht  hand,  or  in  their  foreheads  :  17  And  that  no 
nianmi^^ht  buy  or  fell  lave  he  that  had  the  mark,  or 
the  name  of  the  beaft,  or  the  number  of  his  name. 

7  E  2  18  Hero 


1140 


REVELATION. 


Chap,  xiv. 


18  Here  is  wifdom.  Let  hun  that  hath  underAancl- 
ing  count  the  iKimber  oF  the  bead.  For  it  is  the 
number  of  a  man  ;  and  his  number  is  fix  hundred 
thrcclcore  ami  fix. 

St.  John  proceeds  here  to  give  a  farther  charafter  and  de. 
fcriptioii  of  the  beall.  wliich  he  hiul  begun  todefcribe,  ver. 
II.  And,  I.  His  bloody  cruelty  is  fet  forth,  ver.  15.  He 
cauC  J  thrm  to  be  killed^  kc.  Where  viark,  it  is  not  Uid, 
th.it  he  kill,  d  them  hinifclf,  not  ch  •lleiip;in;r  direclly  the 
po  er  of  life  and  death  tohimlelf;  but  hccaul'eth  thcnito 
be- kdled  niniely,  l)y  thefccular  po  \er,  by  the  kin(;s  and 
pr.nces,  whoare  the  hornsot'  thebeait,  and  who  give  their 
power  and  Itrength  to  the  heart,  and  war  againll  the  Lsmb. 
Again,  2.  Atter  his  cruelty  follows  his  compuKion,  he 
caufcs  all  forts  of  men,  high  and  low,  bond  and  free,  to  re- 
ceive a  mark  in  their  right  hand,  and  in  their  forehead,  in 
aliufion  to  an  ancient  ciiltom  which  was  to  mark  fervantt 
and  (oldiers  on  the  arm,  by  which  it  was  known  what 
niaiter  or  captain  they  belonged  to  ,  in  like  manner  the 
bea/l  here  is  faid  to  have  a  mark  for  thofe  that  are  his, 
winch  mark  feems  probably  to  have  been  an  open  owning 
of  him,  and  activeengagement  for  him,  a  profefled  fubjc-c- 
tion  :o  him.  3.  J  he  beafl  is  here  laid  10  interdict  and 
forbid  all  trade  and  commerce  with  thofe  that  h.^d  not  his 
jiLirk,  ver.  17.  Several  bulls  and  decrees  have  betn  fent 
from  Kome,  commanding  that  no  traffic  or  commerce  be 
had  with  any  heretic  in  buying  or  ielling,  but  only  with 
thofe  that  profefs  themfelves  members  of  the  Romifh 
church.  4.  It  IS  added,  that  \\\e  number  nf  the h,- aft  is  fix 
hundred  and  jixty  fix,  that  is,  that  the  numeral  letters  of  a 
certain  word  or  name,  being  computed,  flioiild  amount  to 
that  number.  I  Ihall  dofe  this  chapter  \\ith  the  words  of 
a  great  man,  ArchbiJhup  Tillotfon,  on  Rev.  xiv.  13,  p^ge 
329,  "Unto  whom  all  the  fore  mentioned  charafters  of  the 
"  bejft  do  agree,  and  especially  the  number  of  his  name,  I 
"  /lull  not  prefume  to  conjecture,  much  lefs  pofiiivt ly  to 
"  determine,  becaiifeii  isfnd  toreqmrea  particular  wifdom 
"  and  nnderltjnding  to  find  it  out.  Ht)w.ever  the  event 
"  will  difcover  it."  And  again,  on  St.  Luke.^x.  55.  he 
thus  I'peaks :  '-It  is  believed  by  many,  and  not  without 
"  caufe,  that  the  pope  and  his  faction  are  the  antichriiliaii 
"  beait :  I  svill  fay  no  n)ore  than  I  know  in  this  niattt-r;  I 
"  .ini  not  certain  that  it  is  he  that  is  particularly  deligned 
"  in  fcriptureby  that  name  ;  but  however  that  be,  Ichal- 
*'  Icnj'C  antichrift  himlelf,  whoever  he  is,  and  whenever 
'*  iic  comes,  to  do  worfe  and  wickeder  things  than  he  has 
«'  done;  verilv  it  almoft  look^  uncharitably,  barely  to  re- 
"  late  what  thefe  men  have  not  blulhed  to  act." 

CHAP.     XIV. 

AND  I  looked,  and  lo,  a  Lamb  flood  on  the 
mount  Sion,  and  with  him  an  hundred  forty 
andioux  thoufand,  having  his  Father's  name  written 
in  their  foreheads. 

This  vtife  reprefents  toiis  afrelh  vifion  which  St.  John 
fvad,  in  svhiclr  fevcral  rhing<.  are  very  obfervabie,  a>,  i, 
What  and  whon)  St.  John  faw,  a  Lamb,  by  whom  Chrift 
is  to  beur.'derftocd.  2.  The  pufture  which  this  Lamb  wjs 
found  in,  hejlmd,  fljewing  thereby  his  readinefs  to  deliver 


his  church,  and  to  do  every  thing  that  is  ncedfll  for  her. 
3.  The  place  wht-rc  heft 'od  on,  .'1/o«>»/,ffo>i,  th;it  is,  in  the 
midll  of  the  church.  Chrilt  ever  has  been,  is,  and  will  be 
prcfencwiih  hii  church,  eventoihe  end,  although  his  pre- 
fence  with  hcris  not  always  frnlilily  peiceived,  hi;,  care  is 
inylterioiiny  exercifed  ;  he  is  then  taking  moft  c..re  of  her 
wht-n  he  fecms  10  take  leaft,  nay,  v  hen  the  men  of  the 
world  think  he  takes  none  at  all.  4.  His  company  and  at- 
tend.inis  ;  and  ihey  arc  defcribtd  two  ways  ( 1 .)  Bv  their 
ivimbcr,  to  wit,  an  hundred  tuny  and  four  thoufand. 
whereby  ihc  collective  body  of  ihc  whole  church  is  to  be 
undtrftood,  and  intiinatesto  u«,  that  in  the  worft  of  times, 
even  when  apuftacy  and  perfrcution  do  moft  univt rfallw 
prevail,  Chrilt  never  warns  a  church,  and  is  not  *ithoutT 
number  of  true  worfliippers.  2.  '  iiey  are  delcribed  by 
their  ba  Ige  or  mark,  hi\'\n^  \\\t  Fath  r''s  ntin.e  w iittn  in 
their  f;rtheads  ;  in  oppofinon  10  the  m.  rk  o'  th<-  bealt 
mentioned  in  the  foregoing  chapter,  and  in  allulion  to  a 
cultom  among  men,  who  put  their  mark^  or  names  upon 
their  goods  efpecially  upon  filver  or  gold  vifTcK,  and 
the  like  ;  fo  that  the  mark  of  the  Father's  name  upon  the 
forehead  denotes  both  the  precious  elicem  which  Cod.  has 
of  his  people,  and  alfo  intimates  their  open  pri.tcflinn  md 
owning  of  him  for  their  l^ord  and  Mailer,  and  th  '.  faith- 
ful adhtraiice  to  his  worflup  Z-farn iience,  I  hai  tht  iln- 
cere  worlhip  of  God.  with  the  open  and  avowed  proteflioii 
of  his  holy  and  undeliled  rdgion.  accompanied  vvitha  fuit- 
able  converfation,  is  a  better  mark  and  no'e  of  tlie  true 
church  than  muliitudes  and  nnmbtrs.  w huh  .ire  a  note  of 
the  antichrillian  fynagogue  ;  the  world  wond.rs  after  the 
beaft,  when  mount  Sion  here  affords  only  144000,  which 
had  the  Father's  name  uriitcn  00  tht  ir    o  she^d-. 

2  And  I  heard  a  voice  from  heaven  as  the  voire  of 
many  waters,  and  as  the  voice  of  a  great  thunder  : 
and  I  heard  the  voice  of  harpers  harping  with  their 
harps  :  3  And  they  lun^  as  it  were  a  new  ibng  be- 
fore the  throne,  and  before  the  four  bealis,  and  the 
elder  :  and  no  man  could  learn  that  long  but  the 
hundred  aiid  forty  and  tour  thoufand  ;  which  were 
redeemed  from  the  earth. 

St.  John  herf  deftrihes  the  true  worfliippers  of  Chrirt  in 
the  inidft  of  antichridi  in  idolatry,  where  we  have,  i.  The 
acceptable  worfliip  they  perform  prayei  and  praife,  an  hea- 
venly exercife,  which,  like  I hundfr,  3rn\  ihs  voice  c/ many 
•waters,  founds  loud  in  the  ears  of  God,  and  is  certainly 
heard  by  hun.  and  is  melodious  like  the  h^irp,  and  therefore 
as  acceptable  to  him  as  the  fweeteft  mnfuk  is  to  us.  i.  The 
perfonsdtfcribed  v>^hoperforni  this  accept  .ble  worlhip,  fucii 
as  wi-reredeoned  from  the  earth  ;  where  the  ear  ih  \>  put  for 
earthly-minded  men,  the  f^lfe  church  :  themeaning  is,  that 
God  has  fetched  thisfmall  nmiberof  true  worfliippers,  the 
hundred  forty-four  thoufand,  from  among  the  falfe  wor- 
fliippers and  impure  one?,  he  hath  refcned  thvm  from  the 
world  of  idolater-,  and  from  the  luptrllitioni  multitude. 
3.  The  pet  fons  defcribed  before  whom  this  v.  i.,r(ii;p  ii  per- 
formed :  Brfore  thethrcne,  to  (hew  tlierc".erei)i.e  ind  liiice- 
ri'y,  werewith  they  pcrfoi  med  the  fame,  as  in  the  fight  of 
the  great  and  gloriwus  God  :  ai'.d  before  the  he  jjis  und-.lders, 
that  isj  the  whole  congrej^aiions  of  the  faints,  according  t*> 

tlut 


Chap.  xiv. 


REVELATION. 


1141 


that  of  the  Pfnlmif>,  Pfal.  Ixxxix.  7.  Ccff  is  grenlly  to  ie 
feared  in  the  nJJ'emblies  cf  ki^  faints,  and  to  he  had  in  reverence 
of  all  them  that  are  round  about  him. 

4  Thcfe  arc  they  which  were  not  defiled  with 
women  :  for  tliey  are  virgins.  Tliefe  are  they  which 
lollow  the  Lamb  whitherloever  he  goeth.  Thefe 
were  redeemed  from  amon.^  men,  hcing  the  firft 
fruits  unto  God  and  to  the  Lamb. 

Sr.  John  proceeds  here  inHcfcribing  the  true  worfliippers 
of  God,   which  would   not  comply  with  antichriflLin  idola- 
try.   I.  He  ftyles  them  virgins,  thereby  intimating  that  they 
*^e   the  chafte  fpoufe  of   Chiid,  and  the  true  church,  who 
worfliip    God  alone  with    religious  worfliip  ;  and  they  have 
not  defiled  ihemfelves  with  women,    that   is,    fpirituallv    com- 
mitted whortdoin;   they  have  not   been  inveigled   with  the 
whore  to  commit  fpiritual  fornication.     Where  ws/f,   That 
idobtry  is  a  filthy  fin,  ft  is  as  odious  to  God    as    whoredom 
and  irncleannefs  ;  and  an  idolatrous  church  is  a  filihv  whore, 
imworthy  to  claim   the  title  of  a  moih^^,  unlefs   it    be  the 
mother   of  fornications.      2.  They    are  faid   to  fiilhw  the 
L/iinb,  whilhcrju-ver  he  goes  \  thi-.  is  fpoken  in  oppolition  to 
ihoCe  who  f/i;:ced  the  hcnj},  and  denotes  their  imitation  of 
ChriiVs  example,  and  their  firm  adherence  to  the  purity  of 
his  doctrine  and  ^orniip,  although  it  cxpofe  them  to  hazard 
and  danger.     -5.    They   are  call(!^d   i\\e  firfi-fruits  unto  God, 
and  the   Lamh,    which    denotes  their   paucity,    like  a    few 
Iheaves  in  comparifon  of  the  whole  h^rveft  ; 'th:ir  fanclity, 
the  firft-friiits  were  holy  to  the  Lord,  and  were  his  pecidiar 
por'ion,  alio  tlieir  fafeiy  and  fecurit^,  as  the  firft-fruits  were 
God's  portion,  Td   it  was   both    facrilegious   and  imfafe  to 
rob  Gwi  ofh|js  portion.     By  calling  them   the   firft-fruits 
which  were  holy  to  the  Lord,  we  fee  the  fpecial  intereft  and 
propriety   that  God   has  in   his  faithful   fervanfs  and  true 
worfiiippers  beyond  all  others,  they  arc  hi-  peculiar  portion, 
\nr.  inhi.ritance,  his  treafure,   which  he  will  ever   take  care 
of,  and  be  conceined  for. 

5  And  in  their  mouth  was  found  no  guile  :  for 
they  are  without  f-iult  before  thcthrone  of  God. 

Here  Sr.  John  clofes  thedefcription  of  the  foremeniiuned 
followers  of  the  Lamb,  i.  With  the  charader  of  their  in- 
tegrity, like  the  Lair.b,  no  cMiile  is  found  in  their  mouth, 
as  there  was  none  in  his,  i.  Pet.  ii.  22  they  were  free  from 
that  hypocrify  which  was  toimd  amongft  antichrill's  fol- 
lowers, who  profets  to  worfliip  God,  "but  adore  their  idols  : 
Sincerity  and  iinrit^hinefs  of  heart  towards  God  and  man 
.  was  foimd  with  them.  2.  They  are  faid  to  be  without 
fault  before  God,  which  may  be  underftood  comparatively  ; 
they  have  no  fuch  faults  as  antichrift's  followers  are  giiiity 
of;  iKey  worfhip  God  aright  and  are  approved  by  him  ; 
or  if  abfolutely,  we  rnuft  underllandit  of  their  glorificjtiori 
in  heaven,  where  all  the  faints  are  ithoiit  fpot,  and  blame- 
\':^'^  before  the  throne  of  God,  y^f:i^<iS\.\  like  irnto  God  and 
the  Lamb,  as  well  in  purit    as  in  immortality. 

6  f  And  I  faw  another  ,in^el  fly  in  the  midft  of 
heaven,  having  the  everiaflinggofpel  to  preach  unto 
them  that  dwtll  on  the  earth,  and  to  every  nation 
and  kindred  and  to^^ue  and  p;ople.  7  Sayin  '  with 
a  loud  voice,  Fear  God  and  give  glory  to  hitii ;  for 


the  hour  of  his  judgment  is  come  .-  and  worfhip  him 
that  jnade  heaven  and  earth  and  the  fea  and  the 
fountains  of  waters. 

Here  St.  John  has  another  viilon  of  an  angel  flying  in 
the  inidft  of  heaven  with  great  fwiftnefs,  which"  interpreters 
apprehend  to  fignify  the  faithful  minifters'  zeal  and  diligence 
in  preaching  the  glad  tidings  of  the  go'pel  to  a  loll  world. 
Whcne  n'.te,  i.  The  title  given  to  the  gofpel  of  Chrift,  it  is 
called  the  everlo/ling  g-Jpel :  lo  it  is,  partly  in  regard  cf  its 
author  the  everlafting  God,  parrly  becaiife  it  promifes  and 
offers  everlafting  life  ;  but  chiefly  becaufe  it  was  preached 
from  the  beginning  of  the  world,  and  fhall  continue  to  the 
end  of  the  world,  and  never  be  abrogated,  as  the  legal  ad- 
ininif^ration  wa».  2.  The  iiniverfality  of  that  grace  and 
falvation  which  in  and  by  the  gofpel  is  held  forth  and  ten- 
dered even  unto  all  nations,  tongues,  kindred  and  people  : 
fo  that  none  are  debirred,  but  ihofe  who  by  impcniiency 
and  unbelief  do  wilfully  and  finally  debar  ihemfelves.  3. 
That  God  fending  the  everlafting  gofpel  to  be  preached,  is 
here  called  the  hour  of  his  judgment  ;  the  preaching  the  gef- 
pel  is  he  hour  of  mercy  to  fome,  but  wraih  and  judgment 
toothers,  even  to  all  refufers  and  contemners  ;  and  accord- 
ingly all  are  w^irned  to  fear  God,  and  give  glory  to  him,  and 
inftead  of  worfliipping  idols  and  images,  to  worfhip  the  true 
God  according  to  his  will  revealed  in  his  word. 

8  T  And  there  followed  another  an^el,  faying, 
Babylon,  is  fallen,  is  fallen,  that  great  city,  becaufe 
fhe  made  all  nations  drink  of  the  wine  of  the  wrath 
of  her  fornication. 

Here  we  have  the  fecond  angel's  proclamation,  denounc- 
ing  the   fall    of   Babylon,    whofe  fall    is   in  the  prophecy 
threatened,   and  in  the  threatening  ingeininated  ;  Baiyhn  is 
fallen,  is  fallen,  to  fhew  the  certainty  of  her  downfal  :  And 
it    is  obfervable  how  this  comes  in,   immediately  after  the 
reftoring  of  the  gofpel,  tnentioned  in  the  foregoing  verfes,  / 
faiu  an  angel  fly,    having  the  cverlafling  gofpel  t»  preach,  ver. 
6.   And  there  follozved  another  angef,  faying,   Babylon  is  fallen, ■ 
ver.   S.^Whence  lenm.  That  it  is  the  zealous  and  faiihful 
preaching  of  the  gofpel  which  is  the  ruin  of  antichrift,  and 
the    means   of  his  downfal   and  deftrudion  ;   this   is   the 
breath  of  the  Lord's  mouth,   by    which   he   is   confumed, 
Babylon  IS  fallen,  is  fallen,     ^lefl.     What  is   here  tneunt  by 
Babylon  ?  Anfw.  All  agree  tfiat  literal  Babylop  is  not  here 
rneant,  which  was  the   chief  city   of   Chalde^jjjbiit  fpoken 
figuratively  ;  and  it  is  generally  agreed  that  b)^ibylon  is 
Rome  here  intended  ;  fome  will  have  it  Rome  pagan,  under 
tlie  heathen  emperors,   others  Rome  papal,  under  the  anti- 
chriftian  tyraimy,  and  that  fhe  is  paralleled  w  iih  Babylon  for 
her  idolatry  and  cruelty,  yea,  far  exceeding  her  in  boih,/fir 
in   her  is  found  the  bhod  cf  the  prophets.   Rev.    xvtli.    24. 
Ohferve  next.  Her  ruin  declared  in  the  prefent  tenfe,  is  fallen, 
as  it  already  accoinpiiihed  ;  and  ingemin.,ttd,   //  fallen,  is 
/^/AV«  ;  which    rcpo'ition  denotes  both  the  certainty   of  her 
fall,  and  the  joy  which  the  chwrcii  (hould  exprefs  up..n  that 
occalion  ;   though  Babylon  be  never   fo  great,  yet    fhe  fhall 
fall,  fhe  lliall  aflnrcdly   fall  ;  and  it  is  the  Aurch's  duty  to 
pray,  that  as  it  is  in  the  prophecy,  fo  it  may  be  in  ilit  hif- 
tory,  that  Babyhn  is  fallen,  and  to  exprefs  the  higheft  joy 

iipos 


1  14.2 


REVEL  A  T  I  O  N. 


CyAP.  \iv. 


upon  ihat  Rroit  occai'mn.  liaitlv,  The  cnufe  of  Ra'oylon's 
ruin  is  here  .T.fiirned../^'^'  n.v./.-  alt  nations  drink  cf  the  wire 
of  th»-ivratb  of  her  fornicati'in.  Where  "O.'r,  i.  That  by 
fornications,  her  ev\nT%,  idoUtric-s,  and  f.ille  vvoi  tliip  are 
^inderdood.  2.  Tlvit  thefc  are  conip.ired  rr)  wine  upon 
Icveral  account?.  Is  wine  pleal'.int  to  ihe  pal.iie  ?  fo  is  ido- 
latry to  corrupt  naiiire,  which  is  hugely  pleaH  d  wiih  a 
poiiipous  worfliii),  and  a  fenfuii  religion.  Is  vvii:e  iiiflun- 
injT  ?  fo  is  idolatry  :  infhmiiig  themlilvrs  wiih  idoK,  Il'a. 
!vii.  ^.  Does  the  wine  deceive,  and  iTileidihly  Oe^l  uponihe 
ilriiiker,  and  intoxicate  him  ere  he  is  aware  of  it  ?  fo  doth 
errorand  idolatry  growuponperfons  by  infeiifibledejjrets  ; 
and  accordingly,  chip.  xiii.  14  the  beaftis  faid  to  deceive 
them  that  dwell  on  the  earth:  In  a  word,  as  pcrfoii  drunk 
\vith  wine -re  altogether  incapable  of  counfei.and  advice 
from  their  beft  friends  in  like  manner  fiich  as  are  drunk 
with  error  and  idolatry,  with  the  wineof  the  whore's  fur- 
nication,  are  bffoite.l,  benumbed,  will  not  acknowledge 
their  error,  nor  receive  inftrucJtion.  3.  That  this  wine 
as  fweet  as  it  is,  is  called  the  -wine  0/  -wrath,  partly  becaufe 
it  inflimes  them  that  are  drunk  therewith  with  rage  and 
cruel  fury  againft  fincere  wordiippers,  and  partly  becaufe  it 
brings  the  wrath  of  God  upon  them  that  drink  it  :  little  do 
idolaters  think  of  this,  becaufe  it  is  a  worfliip  of  their  own 
invention,  it  pleafes  them  becaufe  it  fealts  their  outward 
fenfes,  it  is  as  grateful  as  wine  unto  them,  but  they  forget 
that  this  wine  is  mixed  with  'vrath,  even  with  the  wrath 
of  God,  the  dregs  of  which  (hall  be  wrung  cut,  and  all 
idolaters  Ihall  drink  them  up. 

9  And  the  third  angel  followed  them,  faying  with 
a  loud  voice,  If  any  man  worfhip  the  beall  and  his 
imaoe,  and  receive  his  mark  in  his  forehead  or  in  his 
iiand.'  10  The  fame  fhall  drink  of  the  wine  of  the 
wratli  of  God,  which  i.s  poured  out  without  mixture 
into  the  cup  of  his  indignation ;  and  he  fhall  be  tor- 
mented with  fire  and  brimRone  in  theprefence  of  the 
ho!v  angels,  and  in  the  prefence  of  the  Lamb:  11 
And  thelmoke  oftheirtorment  afcendeth^pfor  ever 
and  ever :  and  they  have  no  reft  day  nor  il^t,  who 
worlhip  the  beaft,  and  his  image,  and  wholoevcr 
receiveth  the  mark  of  his  name. 

Cl'fenfe  here  the  great  and  fpecial  care  which  Almighty 
•God  takes  to  warn  men  and  women  of  thofe  dreadful 
vAwiies  wVtch  Ihould  moll  certainly  come  upon  the  heads 
of  Idolaters ;  a  third  a»gd  fdhvjed,  cryiv.g -jiiih a  kud  votce. 
O  how  good  is  God,  in  that  he  doth  always  premonini  be- 
fore he  mniillies!  warns  before  he  (Irikes,  andadvilcs  all  not 
10  partake  with  others  in  their  fins,  left  they  be  partakers  ot 
theirphiiucs'  2.  A  nioft  dreadful  denunciation  o^he  wrath 
of  God,  againft  all  ihnfs  who  fliall  ivo'/hip  the  heaji  and hu 
iniaee  th.nis  fubmit  to  the  enjoined  idolatry,  a^^d  receive 
hiimarli  in  their  foreheads  or  hands,  that  is,  yield  obedience 
10  the  beaft  as  afervanc,  anJ  openly  o^n  fuhjJ.nion  to  iuni 
as  his  fhves.  Lord!  wlut  a  dreadful  guilimelMs  it  to  fol- 
low antichriit,  and  to  continue  obftlnate  in  idolatry,  after 
Cod  h3s"lVnt  one  angel  after  another,  n.iniftcr  after  min.lter, 

,0  acquiuii  tl.em  both  with  tl-.eir  Co  and  danger.     3.  "1  he 
dcuurc-M„.H  id'df  in  liic  fcrera.l  paru  of  it,   i.  ThryJlMlll 


drink  of  the  win!  f)f  the  norath  nfGnd,   that  is,   for  their  fin 
fliall  partake  of  fevere  judgments,  the  efTcds  of  God's  wrath. 
Mark,   Here  is  wine  for  wine  ;    for  the    wire  'if  Bahylon's 
fornication,  here  i.'  the  wine  of  the  wrath  of  God;   the  for- 
mer wine  wasnot  fo  fwtet,  but  the  latterfiiall  be  as  Iharp. 
7.   Here  is  the  quality  of  this  wrath,   //  is  f.ured  nut  with- 
out mixture:  its  benig  poured  out  (hews  the  abundance  of 
it,   and  without  mixture,   (hens  that  it  is  wiihout  the  Icaft 
drop  cf  mercy  to  allay  the  extrcmiJy  of  their  torment.      3. 
h  i»  called  a  cup  i.findi^ration,  ihtrehy  ini'maiing  ihatitjs 
not  the  correction  of  a  father,   wb'ch  is  accompanied  with 
lenity  and  love,   but  the  vengeance  of  a  jnrfge  that  defigns 
utter  ddtruflion.    4.  Here  is  the  effiitof  their  drinking  0/ 
this  cup  of  the  Lord's  indignation,   their  being  lormcntsW 
with  fire  and  brimftctie,  which  exprcfllon  denotes  ihefe  Tin- 
ners torments  to  be  moftexqnifite,  both  intolerable  and  in- 
teiminabli-',   and  theirpunidiment  both  e«It!efs  and  endlels. 
5.  It  is  hcrelaid,  that  tliis  theirtorment  Qiall  bein  the  pre- 
fence of  the  holy  angels,   and  of  the  Lamb;   in  the  fight  of 
the  Lamb,  againft  whotn,  and  in  the  fight  of  the  angtls,  be- 
fore whom  they  had  I'lnned,  in  worOiipping  the  beaft,  they 
(hall  fee  them,  but  none  (liall  help  them.     6.  The  eternity 
as  well  as  the  extreni'ty  of  their  torments  is  here  let  forth  ; 
thcir/imke  afccnds  for  tvcr  and  ever ;  the  torments  of  hell 
are  here  let  forth  as  moit  accute  andexqudite,  and  as  endlels 
andcafelefs,  they  have  no  reft  day  nor  night,  nor  a  moment's 
eafe.      It  is  well  obfervedby  Mr.  Medc,  that  thereis  not  a 
more  terrible  defcripiion  of  punilhment  in  the  whcic  bock  of 
God,   than  is  here  denounced  againft  thofe  idolaters  which 
adhere  to  the  beaft,  the  fmoke  of  their  iotnunt,  that  is,  the 
fire  and  finckew  herewith  ihty  are  tormented,  afceiuleth  up 
for  ever  and  ever,  and  they  have  no  reft  day  rMr  night.   And 
if  the  church  of  Rome,  or  pqiil  Rabylon,  be^rc  intended 
and  not  pagan,  as  moft  proteftaiits  believeand  aflirm,  then 
this  fliews  that  thofe  of  her  communion,  living  and  dying 
in  a  firm  adherence  to  the  chief  doctrines   of  popery,   and 
framing  their  lives  l>y  them,  after  they  have  had,  or  n.'oht 
have  had,   fuilicient  means  to  convince  them  of  their  error 
and  idolatry,  do  expofe  their  ialvation  to  extreme  h.v/.ard 
and  danger.     Blcfltd  be  God  for  our  happy    reformation, 
from  the  idolatry  and  luperfliticn,   from  the    tyranny  and 
opprelfion,  and  the  intolerable  yoke  of  the^hurch  of  Home. 
God  jTrant  we  may  be   reformed  in  our  lires  as  well  as  in 
our  relirion,  otherwife  our   damnation  is  as  fure  as  theirs 
is  great^  for  the  holitft  doctrine  and  pureft  worlhip,   will 
be  of  no  avail  to  impure  worlhippers  and  unholy  livers;  it 
matters  not  what  church  or  what  communioti  a  bad  man 
is  of,   for  it  is  certain  he  cannot  be  faved  by  any. 

1 2   Here   is  the  patience  of  the  faints  :   here  art 
"they  that  keep  the  commandments  of  God,  and  the 
faith  of  Jefus. 

That  if,  here  at  this  time  will  be  rxercifed  all  the  faith 
and  patience  of  Chrift's  faiihful  fcrvants.  and  this  iher  ex- 
citireofthHV.'r.-ccs  will  make  it  appearihattheyu  ere  true, 
n'ulnot  countcMleirchliftians;  it  follows,  here  a>  e  they  which 
ke.p  the  c<r,mwi:d»:,>:tsof  Cod.  and  th,  fahl>'f3'Ji'S.  thai  ". 
whodifcoverthcmrelvesiintere  in  their  proftlfun,  by  obey- 
inVr  the  commal1d^  of  Gtd,  and  rightly  believing  m  out- 
I  Wd  IcfuiCbrlt.  V/hne  role,  What  is  ihecharacteriftical 
-'  mark 


Chap.  xiv. 


REVELATION. 


iJ4J 


mark  of  a  fincere  chriftiaii,  namely,  faiih  and  obedience  or  flupe,  he  was  one  like  the  Son  of  man.  2.  By  his  place 
united  together,  faith  in  our  Lord  Jelus  Chrift,  and  obe-  and  pollure  of  judgment,  fitting  on  a  white  cloud,  the  cloud 
dience  to  the  will  of  God  in  all  tilings,  are  never  feparatcd     denoting  the  fovereigiity  of  the  judge,  .ind  whitenefs  prtfi- 

gurlig  the  upriglunefs  rf  his  proceedings  and  both  fi^nifv- 
iiig  his  fpetd  and  fwiftoef^  in  coming  to  execute  judgment ; 
on  tins  white  clo'ul  did  he  fit,  denoting  thereby,  both  his 
comiwiednels  and  freedom  from  all  pallion  and  pertnrbaiioii 
as  a  judge,  and  alfo  his  niajedy  and  aiiihority,  (itting  as  a 
king  upon  his  throne,  a';  well  as  like  a  judge  upon  his  tri- 
bunal. 3.  He  is  defcribed  by  his  royal  orn.iBKiit  having  on 
his  head  agol.kn  crown  .•  behold  here  the  difFereiu  eftaie  of 
our  Lord  Jel'usChrill  above,  from  what  it  was  here  below; 
here  crowned  with  thorns,  there  crowned  with  gold,  the 
reward  10  his  futferingsi  bleffed  be  God,  that  as  it  was  with 
the  head,  l"o  fhall  it  be  with  all  the  members !    4    By  thein- 


where  the/  are  fincere 

13  And  I  heard  a  voice  from  heaven  faying  unto 
ine,  Write,  Blelfed  are  the  dead  which  die  jn  the 
Lord,  from  henceforth:  yea,  faith  the  Spirit,  tliat 
they  may  reft  from  their  labours,  and  their  works 
do  follow  them. 

Thefe  words  in  their  original  and  primary  intention  were 
delivered  by  the  Spirit,  and  commanded  to  be  writien  by 
St.  John,  for  the  fupport  and  comfort  of  the  church  under 
that  iVvereperfecuiion  which  fliould  befal  it;  and  do  declare 

tiie  hippy  Londition  of  martyrs  particularly,  and  Inch  asdie     ,.  l     l    1      .      .        ,■    .        ,r- 

fcr  the  Lord  ;  but  they  may  be  confidered  in  a  greater  lati-  '»'">^'"e"t  «'h'ch  he  had  in  hi.  hand  fit  tor  the  work  which 
tude,and  be  of  general  ufe  to  the  churchof  God  in  all  ages,  ^^  ""'^  '"  hand,  namely,  a  fliprp  fickle  tor  the  reaping  of 
and  under  all  circumltances,  and  adminifter  comfort  to  all  ^e  earth.  Alickle  is  a  circular  inftrument,  and  comp.fTeth 
luhivcTs  v.ho  die  in  the  Lord,  that  is,  in  the  faith  of  the  the  corn  round  .abou- ,  which  it  is  to  cut  down  ;  thejudg- 
Lord.  in.hcfearof  ihe  Lord, and. n  the  favour  of  the  Lord,  "'^nt  of  Chrift  upon  the  wicked  will  enclofe  them  ail,  not 
tu  all  that  die  (incere  chriaians,  b«ih  in  faith  and  pr.aice.  't  '°"!  "^ '''«'"  "'^"  ''<=  able  to  elcape  it  ;  and  a  Ihirp  fickle 
N,te,  I.  A  folemo  declaration  of  the  l)lefrt;d  ftate  of  good  't'"'h"  '•'£  qu^*!")'  of  his  judgment,  that  it  will  be  fevere. 
men  after  this  life,  their  death  is  blelTcd,  and  a  blefling  to  'r^^°''^  ''^'L^  \'^^  unavoidable  dcllrurtion  of  the  wicked,  and 
them.  2.  The  time  from  whence  their  blelTednels  com-  ""^  impoflible  it  is  tor  them  10  elcape  the  judgments  of 
munce,.  frc7„he„cefor.h,  that  is,  from  the  time  of  their  ^"rdt;  all  the  wicked  together  are  no  more  in  the  hand  of 
death,  then  doth  their  blenednefs  begin.  Learn,  That  all  5"  ,  ,''^''""  ^^  ^  h^ndlul  ot  grals,  or  ripe  corn,  to  aTharp 
gnod  chriftians.  inimedia:ely  upon  their  diflokitien  and  de 
parture  out  of  tiii5  Lfe,  are  in  a  blefl'ed  and  happy  condi- 
tion. 3.  Wheri-in  the  blellednefs  of  the  righteous  after 
iheirdeparturedoijsconfilt,  i.  In  refling  fromiheir  labours. 


thifis,  fr.-ma!!  (he  trouUles,  borrows,  and  liifTerings,  from 
all  the  caUi^les,  infirmities,  andmiferies  of  this  frail  mor- 
nrTfin 


t^l  liate  ;   noTin  flull  effect  iheni,    no  forrow  aiflid  them, 
no  djugcr  affrighc  them.   2 
fti'^  good  works  they  have  d 

f'llk-u  tkv:)i,  ihn  is,  A  delightKil  remembrance  of  their 
good  works  and  the  fpecial  reward  belonging  to  them, 
i!)all  accompany  good  men  into  another  world,  which  will 
render  them  completely  blcfrL-d,  by  prncnring  for  them, 
through  the  merits  of  onr  Lord  jeius  Chri/t,  an  adniiflion 
into  heaven,  where  ihev  (hall  drink  of  thofeple.ifures  which 
are  at  God's  right  hand  for  t  verinore.  Laftly,  i-Iow  this 
iiuth   concerning    the  future  biefiVdnefs  of  the  righteous 


fickle  in  a  llrong  han<l.  In  ver.  15.  we  have  a  manifefta- 
tion  of  the  church's  fervent  defire  that  Chrift  would  make 
Ipeed,  and  halten  his  work,  and  come  quickly  to  ju^lgment, 
both  fcr  the  confummation  ot  their  glory,  and  tor  the  de- 
flruclion  of  his  own  ami  their  enemies  :  thru/}  in  thy  fickle, 
and  reap,  for  the  harveft  is  ripe  ;  that  is,  it  is  full  time  to 
executethy  judgment  on  the  wicked,  for  theirfins  ('which 
rn'rea'piiig  Vhe  comtort  o?ail  "','  ^'°''  'hefe  judgments;  are  now  come  to  the  height.  Be- 
one  in  the  world,   ihiir  wo,  ks     ^"'''  ^""'^  Chrill'sday  of  judgment  is  like  a  day  of  h^irveft  ; 

when  the  corn  is  ripe  the  fickle  is  got  ready  ;  when  the 
fickle  is  got  ready,  it  is  let  to  work  ;  w  hen  it  is  fet  to  work 
it  cuts  all  down,  wheat  and  tares,  corn  and  grafs,  without 
dilcrimination  ;  but  the  Lord  oftheharveil  foon  commands 
a  fepai'a^^^o  be  made  of  the  good  graiti  from  the  tares, 
of  the  rifme'ous  from  the  uicked,  laying  up  the  former  in 
the  granary  of  heaven,  binding  uj)  the  latter  for  the  tire  of 
hell.      In  verle  16.  we  haveobfervable,    i..    Chnft's  ready 


tJeferves  our  moll  feriou^  and  attentive  regard  aiid  medi-  ^nfweringof,  and  complying  witli,  thedefires  of  his  people, 
laiion  becjufe  delivered  by  an.audtble  voice  from  heaven,  ^°'hruft  in  the  fickle  of  his  judgment,  and  reap^llrearth. 
esprefsly  comm.iiuled  10  be  written,  and  confirmed  by  the  '"'^  ready  is  Chnft  to  fulfil   the  defines  of  them'^hat  fear 

foiemn  afTeveration  of  the  Spirit.  '"'"'    'o  hear  their  cry,  and  help  them  in  his  ovyn. time,   in 

thebefi  and  fit'eftfeafon  !    2.  Thegrcatand  infinite  power 


14  And  I  looked,  and  behold  a  white  cloud,  and    of  "ur  Lord  Jelus  Chrift,  that  upon  the  thruflin'r  in  of  hi 


upon  the  cioudow  fat  like  unto  the  fon  of  man.havin  ^ 
on  his  head  a  golden  crown,  and  u\  his  hand  a  iliarp 
lickle.  15  5  And  another  an^el  came  out  of  the 
temple,  crying  with  aloud  voice  to  him  th.u  fat  on 
the  cloud  Thruftinthy  Iickle  and  reap:  for  the  time 
is  cotnefor  thee  to  reap;  for  the  harveft  of  the  earth, 
i^  ripe.  16  And  he  that  fat  on  the  cloud  thruft  in 
his  fickle  on  the  earth;  and  the  earth  was  reaped. 

In  thefe  verfts  adefcription  is  given  cfChrifl:  as  coming 
to  judgment,  to  inflict  punifliment  upon  his  ftubborn  ene- 
mies, and  here  we  have  the  judge  defcribed,  i.  By  hisform 


fickle,  the  w'liolc  earth  w^s  prefentiy  reaped.  Behold  the 
ability  of  Chrift  forjudgn.en:,  as  well  as  his  impartialitv  in 
judging  ;  fiich  a  judge  is  he,  as  the  pou  er  of  the  might'ielt 
cannot  daunt  ;  Inch  a  judge,  as  the  riches  of  the  wealthieft 
cTinnot  brib«  ;  fuchajudge,  as  the  fubilety  of  the  wifefl 
cannot  deceive  ;  in  a  word,  fue#a  judge,  as  there  is  nosp- 


Jlin 


g  from,  no  repealing  of  his  lenience.     O  great  day  F 


when  the  IhfFeil  knte  (liall  bow  at  t:tarirbunar  of  Chr.fl^ 
and  the  flrongert  bai.k  ihall  bend  unler  the  tiniV.pooriabie 
b;)rden  of  the  wrath  of  the  Lamb;  when-the  Alf'xanders, 
and  Caviars,  «  hich  once /hook  the  eartii,  and  caufed  ih?' 
world  to  tremble,  lliall  revere  r.iid  lie  pnftrate  at  the  foor. 

of 


114.4 


REVELATION. 


Chap,  xv. 


ofChrift!  Behold  tlifn,  und  admire  the  woinlerful  power 
and  dexterity  (if  Chrilt  in  judj^ing;  that  upon  the  thrnfiing 
in  of  Ms  fickle  the  vjht>le  earth  loat  frrfcntiy  reaped  ! 

17  And  another  angel  came  out  of  tlic  temple 
which  is  in  heaven,  he  alloliaving  a  Ihaip  licklc.  18 
And  another  angel  came  out  fioin  the  alter,  which 
liad  powerover  fire  ;  and  cried  witli  a  loud  cry  to  hini 
that  had  thcfharp  fickle  faying.  Thrult  in  thy  Iharp 
llckle,  and  gather  thecluflers of  thevirie  of  theearth; 
for  her  grapes  arc  fully  ripe.  19  H  And  the  angel 
thruft  in  his  fickle  into  the  earth,  and  gathered  the 
vine  of  theearth.  and  call  n  into  the  great  wme-prefs 
of  the  wrath  of  God.  20  And  the  wine-prefs  was 
trodden  without  the  city,  and  blood  cameout  of  the 
wine-prefs,  even  unto  the  horfe-bridles,  by  the 
fpace  of  a  thoufand  fl?ti  fix  hundred  furlongs. 

In  the  former  verfes  we  meet   with  a  metaphor  of  an 
harveft,  in  thefe  we  meet  with  that  of  a  vintage;   there  the 
wicked  were  compared  to  ripe  corn  fit  for  the  harveft,  here 
toripe  grapes  fit  for  the  wine-prefs:  fignifyingby  both,  ih.ic 
the  wicked,  by  filling  up  the  meafure  of  their  fins,  domake 
themfelvet    ripe  and  ready  for  judgment.     yVt-Ze  here,    i. 
That   as  the  true  church  is  called   a  vine,   fois  the  wicked 
anti-chriftian  church  here  called  ;  but  with  this  addition  a 
vine  of  Ihe  earth,  ehAv'ingio,  and  only  favouringof  theearth; 
a  good  name   will  fijjnify  little  in  jutlgment  ;   to   be  called 
chriftians,  virgins,  &c.  what  will  it  profit,  withoutburning 
and  fiiiniug  lamps?    2.  Whereas  the  grapes  of  this  vine  are 
faid  to  be  not  only  ripe,  but  fuHyripe,  howgreat  isthe  for- 
bearance and    long-fuffering  of  God  towards  the  wicked  ? 
The  patience  of  God  towanls  Tinners  is  the  greatell  mira- 
cle in  the  world  ;   but  though  laltingit  will  not  be  everlalt- 
inc  ;  when  long  alnifed,  it  turns  at  laft  into  fury  ;  ripenels 
in  (in,  is  a  fure  prognoftication  of  judgment  at  hand.      3. 
The  vine  withal  its  clutters  are  gathered,  fmall  and  great 
one  and  another,  all  Hull  appear  before  the  barof  Chnlf, 
thap.  XX.  12.  AVf.4-  Whither thisdegenerat^jfe, with 
allitsclurters,  wascaft,  namely,  into  the  wine  pr?TOt  God's 
wrath,  which  iscalledd^/-MMwi«(r/.rf/},  liecaufe  itcan  con- 
tain all  the  wicked  ;   ic  will  hold  them  all,  be  ihey  ever  fo 
many  ;  iind  is  faid  to  be  trodden,  that  is  by  Chritl,  deno- 
ting'thrt(fcferitv  of  that  vengeance  which  will  be  nifiiaed 
upon  finnfrs  ;  the  grapes  which  have  hung  a  long  time  n- 
peninrrinthefun  arcfeverely  prefTedatlult.      5.    1  hat  the 
blowl  which  came  out  of  the  wiue-p.efs  (the  blood  of  the 
crape)   wa.s  fo  much  in  quantity,   thai   it  came  up   to   the 
/^r.r/es  hridles,  bv  the  fpace  of  a  thoufand  and  fix  hundred  fir- 
lim'S  ;   a'.l  met.iphorical  exprefilonv,  lignifying  that  wmeis 
the  wrath   of  God,   and    the  cup  of  his   indignation;   and 
thchvperbuVcal  exprefiion  of  its  height,    reaching  as  high 
as  ihehorie'sbridle;  andof  its  length,  rcachingmore  ilinn 
a  thoufand  furlongs  <hew^iJt  mighty  deluge  and  inun- 
.fJation  of  God's  "rath,   which  the  wicked  in  general,   and 

^11 


thing  only,  the  vifion  is  doubled,  like  Pharaoh's  dream,  to 
Ihew  the  certainty  thereof,  yet  we  may  conceive  ih»t  the 
(iiiiliiude  of  a  vintage  here  holds  forth  greater  judgment 
than  the  harveft  :  Alm^i,»hty  God,  in  his  providential  dif- 
penfation  towards  the  wicked,  proceeds  gr.idu.illy  ;  as  they 
proceed  from  cnedegree  of  wickcdocfs,  fodocshe  from  one 
degree  of  wrath  and  vengeJiice  10  smother  ;  thtvinta'^e  fol- 
lows the  harvelt,  the  fliup  fu  klc  follows  the  (ickle,  thehar- 
vell  is  faid  to  be  ripe,  the  viiitige  to  be  fulK-  ripe  ;  if  the 
Hood  ofCjjd'b  anger  in  this  life  will  n.it  walli  limu  rsclean, 
the  deluge  vi  his  wrath  in  the  next  will  walh  iheui  qjite 

away.      Eternal  thanks  to  Chrifl  th^    Lamb,   who  has  dc- 

I 


livt-red  his  tVom  this  dreadful  wrath  to  coms 
C  H  A   P.     XV. 

AND  I  fdw   another  fign  in  heaven   great    and 
marvellous,  feven  angels  having  the  (even  lall 
plagues,  for  in  them  is  filled  up  the  wrath  of  God. 

This  and  the  following  chapter  arquaintsiis  with  a  frelh 
vifion,  which  St.  John  had  o\  l\\z  pouring  f,rth  rf  the  v'tali, 
or  the  inflictingof  the  feven  bft  plagues  and  judgments  upon 
the  world,    upon  the  hratlien  world,    fay  iome,   upon  the 
aiuichriltian  world,  fay  molt:  Ifatu  /even  angels,  having  the 
feven  lafl plagues.  Sec.  where  by  fcven  angels,  nnderft.ii>d  the 
miniflers  and  executioners  of  the   wrath  of  God  ;  by  the 
J'even  pLgats,   underftand  the  lull  dreadful  judgments  that 
Ihould  be  inflicted,   which  would  make  a  final  end  of  him, 
whoever  he  be,  that  ihey  (liould  he  poured  forth  upon  him 
one  after  another.   N^ite,  1    How  the  patience,  forbearance, 
and  long-fufFering  goodnefs  of  God  is  wonderfully  feen  in 
his  carriage  towards  finners  .-though  he  puni^fe|the  wicked 
fometinies,  to  let  them  fee  that  hisjiifticeis  nfit  sflf ep,  yet 
he  doth  not  ftir  up  all  his  wrath,    nor  poureth  it  out  all  .T 
once  upon  them,  but  gradually  ;  delirous  of,    and  waiting 
for  their  repentance,  even  when  he  hasbcgun  in  juftice  to 
puniih  them.      2.  Whereas  it   is  faid,  In  them  (that   is   i" 
the  prefent  feven  plagues)    is  filled  up  the  wrath  of  C'ld  ; 
\\/e  learn,  wiiatfiii.il  iDipL'niiciicv  and  incorrigiblenefs  un- 
der former  judgments,  will  produce  at  laft ;   nameyl, judg- 
ment to  the  uitermoft  ;   ripenelV  in  lin  will  at  laft  inikemeii 
ripe  for  ruin  :   and  when  they  have  filled  up  tt-,e   meafure 
of  their  fins,  God  will  fill  up  the  meafure  of  his  wrath. 

2  I  faw  as  it  were  a  fea  of  glafs  tningled  with  fire ; 
and  them  that  had  gotten  the  vitlory  over  the  beafl, 
and  over  his  image, and overhismark,  flM^overthe 
number  of  his  name,  {land  on  the  fea  of  glafs,  hav- 
ing the  harps  of  God.  3  t  And  they  fing  the  fong 
ofiMofes  the  fen'ant  of  God,  and  the  fong  ofthe 
Lamb,  faying,  Great  and  marvellous  are  thy  twrks, 
LordGod  aiinighty  ;  juQ  and  true  a;c  thy  ways, 
thou  King  of  faints,  4  Who  Ihall  not  fear  thee,  O 
Lord,  and  glorify  thy  name  i"  for  thou  only  tirt  holy  ; 
for  all  nations  Ihall  come  and  worihip  before  thee; 


Chap.  xv. 


REVELATION. 


114J 


of  li'eral  E^ypr,  Co  ilicfe  from  myftical  Egypt,  both  nefts 
of  idolatry  ami  f-ille  worfliip;  a  deliverance  from  both  which 
defervedly  called  for  a  fong  of  thankfgiving.  1  fa-j3  ajea 
of  glafj  minyUd  with  fire  ;  that  is,  a  great  number  of  pure 
zealous  christians,  their  mnliitude  being  repreCented  by  the 
fea,  their  purity  hy  gla/s,  and  their  xeal  by  fire  :  who  had 
gotten  vidfory  ever  the  beaj] ,  and  over  his  itnage  ;  that  is,  who 
overcame  all  temptations  to  idolatry,  both  from  the  pagan 
and  antichriftian  emperors,  called  the  beaft  and  his  image. 
Havinc^  the  harps  of  God  i>i  their  hand,  in  allulion  to  the 
rauCxal  inllrnnients  nl'ed  in  the  tempie-fervicc,  and  denot- 
ing hearts  fitted  for,  and  tuned  by,  the  Spirit  of  God,  to 
pr^ilehini  with  cheerfuinefs  for  preferving  them  from  being 
overcome  by  temptations  to  idolatry.  Learn,  That  luch 
as  arc  iincerely  gracious,  are  truly  thankful  to  God  for  all 
his  benefit?  and  blclTings,  but  efpecially  for  their  preCerva- 
tion  from  (in,  and  their  getting  viclory  over  temptations. 
Oh/erve  tie-nn.  The  work  ot  foleinn  praile  and  thankfgiving, 
which  the  purified  and  preferved  ibulswere  engaged  in, and 
employed  about.  Note,  i.  The  title  of  the  fong,  namely, 
The  fong  of  Motes  and  the  Lamb.  The  long  of  Mofes,  that 
is,  a  fong  much  like  uiuo  th.it  of  Mofes  and  the  Ifraelites, 
after  they  had  paffed  fafely  through  the  Red  fea,  Exod.  xv. 
And  the  fong  of  the  Lamb  ;  fi)  called,  becaufe  it  was  a  fong 
indited  by  the  Spirit  of  the  Lamb,  and  tending  to  advance 
theglory  of  the  Lamb.  2.  The  matterof  the  long,  which 
is  divided  into  two  parts  (i.)  The  church's  confeliion  and 
declaration  of  thole  works  which  Chrift  doth  :  Great  and 
rnc-rvellotis  are  thy-M'^rkt,  Sec.  that  is,  they  are  great  and 
wtmderful  works,  fit  only  to  be  done  by  him  who  is  the 
Lord  God  almighty  :  jufi  and  true,  well  becoming  him  who 
is  King  of  faints.  (2.)  The  ufe  which  the  church  makes 
ofihefe  works  ;  and  that  is,  i.  To  record,  celebrate,  and 
publifh  theiti.  2.  To  oblige  and  bind themfelves,  farter  and 
clofer  to  him  in  his  worfliip  and  fervice.  Obferve  farther. 
The  titles  which  are  here  by  the  church  given  unto  God. 
1.  The  Lord  Cod  almighty .  A  title  full  of  comfort  to  the 
faints  in  their  greatert  llraits,  and  full  of  terror  to  their  ene- 
mies in  the  midft  of  their  abundance.  1.  He  is  ftiled  King 
of  faints,  theyf  ecrivinglpecialproteiD-ion  from  him,  and  he 
exerciling  a  particular  care  over  them.  3.  He  only  isfaid 
to  be  holy  ;  that  is,  effentially  and  cafually  :  EiTentially  in 
himlelf,  and  cafually  with  refpect  to  us  ;  all  holincfs  is  ori- 
ginally in  him,  all  holinefs  is  derivatively  from  him,  there- 
fore Ihiuld  the  praife  thereof  be  given  to  him  /..aftly.  The 
duty  inferred  from  all  thofe  glorious  lilies  which  are  here 
, given  to  God,  and  for  all  the  great  and  marvellous  works 
done  by  him  :  Who  fljall  not  fear  ihee,  0  Lord,  and ghrify 
thy  name  ?  As  if  he  had  faid,  «' All  ought  to  do  lo,  and 
there  isgreat  reafon  for  fo  doing."  As  God  is  to  be  feared 
becaufe  he  is  full  of  power  and  juftice,  fo  then  efpecially 
fhould  his  people  fear  him,  when  he  is  taking  vengeanceon 
his  enemies,  hi',  own  and  his  ciuirch's  adverlaries. 

5  And  after  that  I  looked,  and  behold,  the  tem- 
ple of  the  tabernacle  of  the  teflimony  in  heaven  was 
opened  :  6  And  the  feven  angels  came  out  of  the 
temple,  having  the  leven  plagues,  clothed  in  pure 
and  white  linen,  and  having  their  breafts  girded 
with  golden  girdles. 

Ohjeive,  I.  The  vifion  which  St.  Johnhad  ;  hetiioughc 


he  faw  the  Holy  of  holies  open  to  him,  and  feven  angels 
coming  forth  with  feven  plagues,  as  the  executioners  of 
God's  Judgments  upon  idolatrous  perfoii?.  !\'ote,  i.Thc 
indruments  employed  by  God  for  executing  his  wrath  ujioii 
finiiers,  angels, ftven  angels  ;  not  that  he  needs  them,  but  he 
is  pleafed  to  make  ufc  of  them  ;  and  they  are  but  inllru- 
ments  in  his  hand,  his  bow,  and  his  batile-a.x,  mere  dead 
tools,  who  receive  all  their  efficacy  from  the  hand  thatufes 
them  :  Their  prefence  adds  no  flreng'.h  to  him,  their  ab- 
fence  makes  the  work  no  more  dilKcuit  to  him.  2.  From 
whence  thefe  feven  angels  came,  namely,  out  of  the  temple, 
out  of  the  oracle,  more  immediately  from  the  prefence  of 
God,  implying,  that  they  came  forth  to  execute  vengeance 
by  God's  fpecial  direilions,  and  not  barely  by  his  permif- 
fion  ;  and  conre(]uently  that  the  work  was  very  acceptable 
and  well-plealing  unto  God  which  they  went  about.  3. 
How  they  are  furniflied,  having  feven  plagues  ;  namely,  to 
inflidl  upon  the  idolatrous  enemies  of  the  church.  4.  Irv 
and  after  what  manner  thefeangels  were  apparalled  andap- 
peared.  i.  They  were  clothed  in  pure  white  linen,  to  de- 
note the  holinefsof  theirperfons,  asalfo  the  holinefs  of  that 
work  which  they  had  then  in  hand.  2.  This  clothing  of 
their's  was  girded  to  them,  exprefling  thereby  their  great 
readinefs  for,  and  their  great  alacrity  and  cheerfulnefs  in, 
their  work.  3.  The  girdle  wherewith  they  were  girded 
was  a  golden  girdle,  exactly  anfwering  the  habit  of  the  high 
prieft,  when  he  entered  into  the  Holy  of  holies,  to  enquire 
of  God,  or  came  out  with  an  anfwerfrom  God.  From  the 
whole  learr,  That  when  the  Lord  comes  to  pull  down  Ba- 
bylon, as  well  as  to  build  up  Sion,  he  will  appearin  glory  : 
The  angels  are  God's  fpecial  minifters  ;  when  they  go  forrln 
to  pour  out  the  vials  of  his  wrath  upon  Babylon,  they  ap- 
pear glorioufly  apparelled,  glittering  like  the  high  prieft,  and 
girded  with  golden  girdles. 

7  1[  And  one  of  the  four  beafls  gave  unto  the  feven 
angels,  feven  golden  vials  full  of  the  wrath  of  God, 
who  liveth  for  ever  and  ever.  8  And  the  temple 
was  filled  with  fmoke  from  the  glory  of  God,  and 
from  his  power:  and  no  man  was  able  to  enter  into 
the  temple,  till  the  feven  plagues  of  the  feven  angel.s 
were  fulfilled. 

Obferve,  i.  That  what  was  called  feven  plagues  in  the 
foregoing  verie,  is  here  aWed  feven  golden  vials  full  'fit he 
wrath  of  God  .■  In  this  verfe  vials  are  full  cups.  Vials  of 
wrath  are  prepared  when  the  meafures  of  a  people's  fins  are 
filled  up  ;  full  cups  of  (in  are  followed  with  full  vials  of 
God's  wr.Tth  Next,  Thefe  vials  are  faidto  he  oi geld,  Cig- 
nifyiiig,  that  thefe  judgments  proceed  from  a  jufl  God,  witji 
whom  there  is  no  corruption  nor  iniquity  in  judgments,  he 
being  holy  in  all  iiis  ways  and  righteous  in  all  his  wor!<s. 
Thefe  vials  are  alfo  faid  to  be  fnll  of  the  wrath  ',fG'>d,  wlo 
liveth  for  ever  and  ever,  as  an  aggravation  of  the  fame,  it  not 
being  like  the  wrath  of  amortal  man,  of  Ihort continuance-, 
but  of  endlefs  duration  ;  it  ^  the  wrath  of  him  that  ever 
lives  to  maintain  his  wrath,  and  to  uphold  and  fultain  the 
finner  uiu'er  the  e:;ecurion  andinflicticm  of  this  wi'.iih,  that 
the  iinner  cannot  run  from  him.  O  whjt  a  it  irful  tiling 
is  it  to  fall  into  the  hands  of  the  living  GoJ,  \\  hofe  \\  ra;.i 
is  both  intolerable  and  interiniuible  !  the  liiinercan neither 
7  F  i'ond 


1  1  [H 


11  E  V  E  L  A  T  I  O  N. 


Chap.  xvi. 


{Imd  under  it,  nor  fl;e  from  it.  i.  Tlie  cxfcutloners  of 
liiis  wrnih  are  fniii  to  he/even  angth.  The  an^rels  whicli 
arc  merciful  attendnnts  upon  ihe  godly,  are  alfo,  at  God's 
command,  the  executioners  of  hit  uraih  upon  (he  wicked, 
'rhefe  angels  arehcre  faid  to  hcfcven,  to  (ignify  that  God's 
jiul;^nients  upon  his  church's  adverfaries  (hall  be  heavy 
.Tod  great  :  t^ne  ant^el  pb;;ued  ail  Egypt,  and  dsftroye d 
Scnncherib's  mighty  hoft,  but  here  went  out  fevcn  angch 
to  deflroy  aniichrilh  3.  The  tremendous  dreadfulnels  of 
this  wrath,  intimated  by  fi\\\i\'^  the  temple  vjUhfnv.k.' ,  thereby 
(ii;nifying,  that  the  wrath  of  God  kindled  againll  his  ene- 
Tiiics  (h:dl  be  unto  them  like  a  devouring  and  confuming  fire, 
before  the  flame  of  which  burft forth,  a  cloud  of  (moke  ap- 
]i?ar;.  Learn,  That  almighty  God  is  glorified  in  the  dc 
llruAion,  as  well  as  in  the  falvation  of  tinners  ;  his  glory  is 
as  well  feeninhis  fmoking  wrath  againlt  the  wicked,  at  in 
his  faving  mercy  towards  the  godly.  The  temple  viat  filed 
■Athfrnohe  jmm  theghry  oj  G')d,andfrim  his  po-jjer  ;  it  fol- 
lows— .Vc  man  'Mas  able  to  enter  into  the  temple  ;  that  is,  to 
deprecate  God's  anger,  and  lupplicatehiimercy,  or  to  avert 
the  plagues  threatened,  and  nowjuft  ready  to  be  infliclfd  ; 
when  mercy  has  been  long  offered  and  defpifed,  the  Lord 
r.t  lad  becomesinexorable.and  will  fuffer  none  tointercede, 
or  plead  with  him,  Jer.  xv.  Though  Mofes  and  Samuel 
Hood  before  me,  yet  my  mind  cannot  be  towardsthis  people  ; 
caft  them  out  of  my  light,  &c.  The  fins  of  a  people  may 
lometimes  grow  to  fuch  an  height,  that  almighty  God  will 
nolongerh'enetreated  ;  and  when  wekno-vit,  it  is  ourdu:y 
loceale  praying  fcrihem,/ro,-uo,-a'3,  be  unto  fuch  a  people. 

CHAP-     XVI. 

AND   I  heard   a  great  voice  out  of  the  temple, 
faying  to  the  (even  angels,  Go  your  ways,  and 
pour  outthevials  of  the  wrath  of  God  upontheearth. 

Ol'fetve,  I .  The  command  given  to  the  feven  angels,  the 
executioners  of  God's  juftice,  to  tlo  their  office,  namely,  in 
pouring  out  the  vials  of  his  wrath  upon  the  earth.  i  he 
command  is  here  I'aid  to  be  given  by  a  v(,}ce,  by  a  great 
vAce  ;  bfcaufe  it  was  the  command  of  a  great  Qm\,  and 
about'a  great  vork  :  and  it  is  faid  to  come  Mittf  ihe  Umple, 
in  allnfion  to  the  Holy  of  holies,  the  place  of  God's  exhi- 
biting himftlt,  and  from  wliencc  he  gave  forihoraclesof old. 
1.  Huwthe  feven  angels  (the  inllruments  of  God  in  exc- 
aitinp  Ills  judgment^J  receive  thtir  commidion  from  God, 
;nvJ  pour  not  out  one  vijl  on  the  earth  till  they  arc  required 
!o  to  do  ;  and  being  called m\j/j  o/ihewrath  r,f  C'>d,  it  gives 
us  this  intimaiion,  that  whot  is  doneagainfl  antichrift  isnot 
the  elfVcl  of  mm's  revenge,  but  the  fruit  of  God's  wrath; 
and  whereas  vialsarevefTdsof large  content,  butofnarrow 
mouths,  which  pour  out  llowly,  but  d  Itil  effectually,  and 
ilrench  deeply,  it  import?,  that  the  wraihof  God  is,  though 
I'ow,  vet  lure  ;  it  comes  upon  linners  gradually  ;  hut  if,  upon 
;!i  2ppro.;ch,   th-.y  repei.t  nut,  it_«ili  ailail,  like  a  mighty 

.rent,  walh  ihem  away  from  off  the  earth- 
c  And  the  firR  went  and  poured  out  his  vial  upon 
ti'.e'earth  ;  and  there  fell  a  nuifome  and  grievou.5  fore 
iiDon  the  men  which  had  the  mark  of  the  bcafl,  and 
„<>5;2  them  which  v.-orniipp-d  his  image. 


O'fi  ive,  I.  Wh.'.C  allofion  this  plag'  •  iiifliifled  upon  Ba- 
b'.kn  has  to  that  plague  wh'ch  God  rf  old  infl^fttd  upon 
Egypt,  Exod.  ix.  y.  Egypt  had  her  boil  brciking  forth, 
witi)  ULiins  uj»cn  mj;j,  and  upon  heart  ;  in  like  m.inniT,  the 
w  orfliippers  of  the  heart  have  noifome  and  grievous  fores 
ojion  them  :  that  i-,  great  trouble  and  unea'.inefs  of  min;l 
upon  the  firrt  profpeJt  of  the  fiii'king  of  tht'ir  kingdom,  by 
difcovcring  the  vanity,  hi. /phenu',  hypocril'y,  and  i\'ranny, 
of  t  heir  devi  fed  reli^icm  ;  e^tn  a^fore5  5l■.d  biainsdo  vexand 
torture  thcfc  that  are  trou'olcd  with  them,  /.enrw,  Thaiitij 
no  finall  vexation  and  troible  to  the  wicked,  when  ihcy 
have  their  fins  detcdled  and  difcovered,  it  is  as  great  a  tor- 
ture to  iheir  minds  as  nii  ulcer  or  boil  is  to  their  boJies. 

3  And  the  fccond  angel  poured  out  his  vial  upoa 
the  lea,  and  it  became  as  the  blood  of  a  dead  man: 
and  every  living  foul  died  in  the  fca.  4  And  th; 
third  angel  poured  out  his  vial  upon  the  rivers  and 
fountains  of  waters ;  and  they  bucame  blood. 

OhJWve,  That  this  fccond  and  third  plague  poured  out 
upon  the  fea,  and  the  rivers  of  w  aters,  whereby  ihey  bec.irna 
blood,  have  a  maniffft  allulion  to  that  plague  of  Egypt 
whereby  all  the  waters  were  turned  inioblood,E\oJ.vii.  19. 
Farther,  That  by  the  fea  and  the  riverifull  of  blixxl,  the 
bloody  perftcuiors  in  the  aniichritfiin  church  are  fuppr^fcd 
to  be  meant,  who,  by  rtaughterandbloodfiitd,  leek  toplant 
and  propagate  a  bloody  religion  throughout  the  ear:  li.  Lartly , 
That  the  pouringoiu  of  tbefe  rials  gradually  and  fucccrtively 
upon  idolaters  and  perfecutors,  and  not  altogether,  and  all 
at  once,  but  one  after  another  teaches  us,  how  abounding 
the  patience,  forbearance,  and  long-fuffcring  goodnefs  of 
God  is  even  toward  the  won't  of  fmners  ;  not  willmgthat 
any  fliould  perilh,  but  that  all  (hould  come  to  repentance. 

5  And  I  heard  the  angel  of  the  waters  fay.  Thou 
art  righteous,  O  Lord,  which  art,  and  waft,  and  (halt 
be,  bccaufe  thou  haft  judged  thus.  65  For  they  have 
fli<?d  the  blood  of  faints  and  prophets,  and  thou  hall 
aiven  them  blood  to  drink  ;  for  they  are  worthy.  7 
AndIheardanotheroutofthealtarfay,Evenfo,LorJ 
God  almighty,  true  and  righteous  are  thy  judgments. 

'J  hefe  vcries  fcem  to  bs  a  key  toktU!>  into  the  right  un- 
derrtanding  of  the  verfcsimmediatcly  foregoing  •,  and  clearly 
Ihew  that  as  the  idolatrous  enemies  of  the  church  did  (hcd 
the  blood  of  faints  and  martyrs,  fo  fliould  theirs  be  Ihed  ; 
w  hich  is  called  /,!!f/r  hmnng  blwd  to  clrir.k.  Note,  I.  The 
approbation  which  the  angel  gives  of  the  equity  and  righ- 
teoufntlso!  God'sjudgmenrsupcn  thefe  bloody  perfecutors. 
Where  the  retribution  which  God  makes  of  blood  for  blood, 
fliewi  the  righteoufnel\  of  God  in  hi.  judgments  inflicted  ; 
and  alfo  declares  that  alm'ghiy  God  doth  loreetimes  fo  luic 
his  judgments  to  the  fin  committed,  that  pcrfons  may  reaci 
their  fin  in  their  puniihmeiit.  As  thefe  perfecutors  thirlted 
•titer  blood,  fo  here  thtv  g(;t  blood  10  drink.  2.  How  the 
angel  in  the  tifili  verfcsand  the  other  in  the  leventh  verlc, 
do  both  rejoice  in  the  execution  of  Gco'.-^  judgments,  and 
in  the  terrible  revenge  of  the  blood  cf  faints. 

8  And  the  fourth  angel  poured  out  his  vial  upon 
the  Cur. ;  aiul  po-.vcr  vva.s  gi vea  unto  him  to  fcorch  intu 

v\itU 


Chap.  xvi. 


REVELATION. 


114/ 


Avith  fire.  9  And  nicu  were fcorched  with  great  heat, 
and  blafnhemcd  the  nair.e  of  God,  which  hath  pow- 
er over  thefo  phones  :  and  they  repented  not  to 
give  him  g'ory. 

Chferve  fctie,    f .  That  the  f.vnrth  vial  is  f/ul  to  he  poured 
forth  upon  the  fun,  which  mersphoiically  t.keinn  fcripcure 
iifii.illy  fignitks  Tome  great  prince  or  potent aie  :   ticre  ine 
hea.l  of  the  anii-chr  lb..o  party    is  fuppoled   to  bf  'Ac^>", 
,.po„  which  the  wr.th  of  th.s  vial  f.lU.     2.  ThetJlea  which 
r.llowe.l  herenpoii,  Vo:c.'r  -.v^s shir,ki,>:  to/ccrch  !>u»VJ>th 
f,re  ;   ..tul  the  event  which  eiifued    \v.is  double,   men  hlJj- 
thrmed  thi  niT-e  '.f'GnJ  ;  u>;l  rtfented  not  f^  gh't  hm  glory . 
I.e<ir»,   1.     Ihitalihongh  GodlVrdshisjuci^rrents  locMI 
the  wicked  to  repentance,  yerthty  will  not  reptnt  of  (in, 
evfn  when  thev  lie  under  the  wrathful  hind  of  Cjod,  bijt 
will  rather  break  forth  to  f.irther  wickedneis,  even  toblal- 
pherne  the  holy  name  ot  God.      2.  That  what  the  damned 
do  in  hell,  where  the  wrath  of  God  is  poured  cut  upon  men 
to  the  mtermort,  ih^t  do  incorrigible  and  iinreclainiable  lin 
ners  uoon  earih  :   they  are  fcorched  with  great  heat    the 
venpeanceofGod  coD.eth  upon  them  -.   they   are  mad  and 
enraVed,  andblafpheme  the  holy  andjuU  God  whobringeth 
fuch  plagues  upon  them  ;  but  they  have  no  lenle  of  their 
{in'!,    no  thoughts  of  turning  unto  G.id,  nr  of  giving  glory 
to  him  :   Thcle  men  here  bUfphemed,  bin  r-pented  not. 
10  And  the  fifth  angel  pouredout  his  vial  upon  the 
feat  of  the  bead  :  and  hiskingdom  was  full  of  dark- 
nefs  :   and  they  gnawed  their  tongues  for  pain,   11 
Andblafphemed  the  God  of  heaven,  becaule  of  their 
pain  and  their  fores,  and  repented  not  of  their  deeds. 
Qltfervehcre,  \.  Th.' gradual  approaches  which  almighty 
Cod  makes  bv  his  plagues  and  judgments  towards  the  an- 
richriftianbead;    he  began  farther  otfatfirft,  and  then  came 
learer  and  nearer  to  him  ;  the  fir  It  vial  was  poured  out  upon 
!i€  earth,  the  fecond  upon  the  fea,  the  third  upon  the  rivers, 
le  fourth  upo:i  the  frnt,  now  thefiah  upon  the  \'e?.i  of  the 
eaft  ;   that  i?,  probably,  the  feat  of  his  empire,   the  chief 
Jilace  where  heappeareth  in  the  higheft  majefty  and  glory. 
This    fhould  teach  us  aU  at  the  iirlt  alarm  of  judgments  to 
draw  near  to  God  by  a  true  and  timely  repentance,  before 
he  comes  nearer  to  us  by  a  fucceflion  of  plagues  and  punifli- 
nients.     2.  The  elfect  and  confeqnent  which  did  enfue  and 
foU/iw  upon  the  pouring    out  of  this  vial  upon  the  throne 
or  feat  of  the  beaft.      1.  Hi'  kingdom  was  full  -.f  djrknffs  .• 
this  vial  did  not  dertroy,  but  difiref-  him,  it  filled  his  king- 
dom with  ths  darknefi  of  mifeiy  and  trouble,  of  cahmity 
and  horror  ;  by  the  lufs  of  that  liiftre,   refpec^   and  reve- 
rence, which  the  throne  of  the  beaft  had  before,    but  was 
v/antinT  now.     7..  As  an  evidence  t-f  this  dillrels,  it  is  here 
fjid,   xhst  ihfv  gno'taed  thvir  tongtirs  f,r  fain;   that  is,  they 
were  almoft  diftraftfd  at  the  dechning  of  their  grandeur. 
N'lte,    I.    From  the  knaving  of  their  torgues,    which   v.'as 
an  indication    of  ihe  horror   of  their   confciences,    thtit    as 
aimifhty  God  mak'?s  the  guilty  confciences  of  the   wicked 
to  be  their  oJvn  accufers,  I'o  he  can  make  them,  whenever 
hepleiie..  to  be  their  own  tormenter?.     2.  How  .ilmighty 
God  fo  f  lit;  iii^  judgments  fumetiTnes  to  a  people's  lir,,  r.s 
rhat  if  thtv  do  not  «  ink  hnrd,   "^r  vviltu'ly  (hut  their  eyes, 
t'nev  may  and  niijft  fee   and  fcad   tlieir  (iti  in  their  p;iiiif!i- 
.'m.'.''  v.'rrlijippfrs  o!'  ;!ie  bt.ili  fcduced  othcr-s  by 


m- 


iheir  falfedoiFlrine,  and  finned  with  iheir  tongues,  and  now 
God  makes  their  tongues  l.ke  lo  many  I'corpiont.'  tails,  lii: 
inllruments  of  their  tonnenls.  Note,  That  as  the  plague, 
he  inflicted  refcmbled  the  plagues  of  Egypt.  To  the  w..r- 
(h:ppfrsnf  the  beaft,  who'n  they  were  inflicted  upon,  ic- 
fftinbled  Pharauh  king  of  Egypt,  who  hardened  his  Lean 
yet  more  and  nioreagainft  the  Lord,  and  repented  nor. 

12  And  the  fixth  angel  poured  out  his  vial  upon 
the  great  river  Euphrates  ;  and  the  water  thereof 
was  dried  up,  that  the  way  of  the  kings  of  the  call 
might  be  prepared. 

Ohfcrve,  I.  In  the  drying  up  of  the  river  Euphrates,  ;i 
manifcltallulion  to  the  mannerof  old  Bahylon'sdeftruclion. 
The  river  Euphrates  ran  through  old  Babylon,  and  was  a 
greater  defence  to  it  than  its  celebrated  wfl//s,  which  for 
thickiiefs  and  height  were  the  wonderof  the  world.  Cyrus, 
when  betook  Babylon,  cut  many  ditches,  and  let  therivei- 
Euphrates  run  out,  and  fo  he  and  his  foldicrs  entered  the 
city,  then  fordable,  and  took  it.  Now,  as  the  drying  up  of 
Euphrates  then  vvas  an  iiiiinediate  forerunner  of  the  de- 
flrudion  of  Babylon,  in  like  manner  ihe  drying  up  of  Eu- 
phrates, (ignify  it  what  it  will,  (hall  be  the  immediate  fore- 
runner ofthedeftruction  of  antichriltian  Babylon,  whenever 
it  ihall  be.  The  Roniifli  Euphrates  being  dried  up,  ihe 
Roinilh  Babylon  will  haften  amain  towards  its  final  ruin. 
Qutjt.  I'ut  what  is  meant  by  Euphrates  here  I  Anfvi,  Pro- 
bably the  Tnrkifli  empire,  according  to  Mr.  Mede--.ndDr. 
More,  the  Turks  firlt  taking  up  their  habitation  about  this 
great  river:  So  that  by  Euphrates  may  be  linderllood  the 
people  inhabiting  about  Euphrates  ;  and  by  drying  up  its 
waters,  the  diminifliing  and  lelVoning  of  their  empire.  By 
the  kings  of  the  tpjt,  the  Jews  are  laid  to  be  underftood, 
who  inhabit  the  eaflern  countries,  to  whom  God  made  a 
promife,  Exod.  xix.  6.  that  they  (hould  be  a  kingdom  of 
priefts:  So  that  here  iVems  to  be  aprophecy  of  the  Jews  con- 
verliontothe  chriftian  religion,  which  twoihings  dochiefiy 
h'oder,  namely,  the  idolatry  of  Rome,  and  the  power  of 
Conllantinople  ;  the  image- worlhip  of  thePapifts,  and  tlie 
puiiLnce  of  the  Turks  ;  but  both  ihefe  being  taken  awav 
by  the  fall  of  Babylon,  and  the  ruin  of  the  Turks,  the  way 
then  wiilfeem  prepared  fur  the  Jews  receiving  of  the  cliril 
tian  faith.  Taking  the  words  111  this  fe-.^fe,  the  h-Al's  aie 
iheie,  I.  That  the  days  will  comewhercjn  Chriftiati  princes 
and  rtates  fliall  pour  out  the  wrath  of  God  upon  Pojiilli 
idolatry,  and  Turkifli  tyranny.  1.  That  the  pouring  out 
of  the  wrath  of  God  upon  both,  thefe  grand  enemies  nf 
God,  will  prej^are  an;!  make  ready  the  way  for  the  Jewi. 
converfion  10  him. 

ig  And  I  faw  three  unclean  fpirlts  like  frogs  ccmc 
out  of  the  mouth  of  the  dragon,  and  out  of  the  mouth 
of  the  beaft,  and  out  of  the  mouth  of  the  falle  pro- 
phet. 14  For  they  arc  the  fpirits  of  devils,  working 
miracles,  which  go  forth  unto  the  kings  of  the  (tii.xv,.i. 
and  of  the  whole  world,  to  gather  them  to  tht  bai- 
lie of  that  great  diy  of  God  almighty. 

In  the  f.irrjTo'ng  veru  s  an  accorn;  WrS  ni^en  of  the  f,.L.- 
ject  upon  wh:ch  the  fixch  vi;il  wa<- p;iirttd  cut,  ii.<iii<  ._, . 
upon  th."  river  Eop!ir,ices.       tlcrc  wc;  h.ivc  du  -.iFiiC  i,;.a 

7     F     2  lull  J  V  L.ir 


114.8 


REV  ELATION. 


Chap.  xvi. 


followed  thereupon,  namely,  a  warlike  expedition  or  ga- 
tliering  to  battle.  Nnle,  i.  The  principle  coiumanderb  in 
tiiis  bawlc,^  namely,  ihet/ragon,  the  heaj'/,  and  the /al/c pro- 
phet. 2.  The  inlkiinients  employed,  and  made  ufe  of  by 
ihem,  who  are  here  faid  to  be,  for  their  nature,  fpirils,  for 
tbeirquality,  iir.cle/irr,  for  their  nuinlier,  three,  for  their  fimi- 
litude  and  refemblance,  like  frogs,  namely,  with  refpsft  to 
their  original,  they  breed  ot  corruption  and  in  great  num- 
bers Iwarni  and  croak  in  all  places,  and  live  boih  in  the 
water,  and  upon  the  earth  ;  by  all  which  many  interprc- 
rers  undcrftand  emilTarics,  miflionaries,  negotiators,  folici 
tors,  and  legates,  fent  forth  and  employed  by  anti»hrift  for 
thel'upporrandftrengtheningbothof  himand  his  kingdom, 
by  foliciting  the  kings  of  the  earth  to  join  together,  in  a 
battle  againit  the  church.  Behold  here  how  the  dragon, 
the  beaji,  and  the  falfe  prophet,  do  fend  forth  all  their 
emiflaries,  and  employ  all  their  inftruments,  to  ftir  up 
princes,  and  engage  them  in  battle,  to  withftand  the  refor- 
mation of  chriftians,  and  the  converfion  of  the  Jews.  Ch- 
ferve  farther,  The  aftions  here  faid  to  be  performed  hy 
them,  namely,  their  working  miracles  by  the  power  of  the 
devils:  that  is,  fuch  wonderful  things  as  Satan  can  fome- 
times  produce,  or  at  leaft  delude  people's  fenfes,  and  make 
them  believe  that  they  are  produced  and  eftecled  by  him. 
Where  note.  That  the  advantage  which  the  falle  church 
makes  of  a  pretended  power  with  her  to  work  miracles,  the 
Spirit  of  God,  both  here  and  elfewhere  (2  Thefl'.  ii.'  «.) 
makes  to  be  a  badge  of  antichrift  and  his  followers. 

15  f  Behold,  I  come  as  a  thief.  BlelTed  w  he 
that  watcheth,  and  keepeth  his  garments,  left  he 
walk  naked,   and  they  fee  his  fliame. 

Thefe  confolatory  words  of  Chrift  feem  to  be  inferred 
here  for  the  fupport  of  the  faithful  fervantsof  God,  againft 
thofe  great  preparations  of  the  enemy  in  the  day  of  battle, 
nehoU,  fays  Chrift,  I  then  corneas  a  thief ,  fecretiv,  fudden-' 
ly,  anduncxpeftedly,  to  deflroy  thefe  enemies  when  they 
leaft  expeft  me;  and  then  am  I  at  hand  to  take  vengeance 
o  I  them,  and  to  deliver  my  church,  when  they  leait  think 
of  me  ;  Ul'JJ'yd  is  he  that  yjatcheth,  namely  againft  thofe 
temptations  which  he  will  be  then  espofed  to  ;  and  keep, 
eth  his  garments,  that  is,  his  profellion,  unfpotted  from 
Im,  .-<nd  the  defilements  of  antichrift  ;  /r//  he  walk  naked, 
that  is,  appear  as  a  man  deftituteof  uprightnefs  and  fjuce- 
rity  ;  and  they  fee  his  Piame,  which  ever  follows  upon  a  fin- 
ful  courie.  Note  hp.re,  i.  That  when  Chrift  comes,  he 
comes  fuddenly,  even  asa  thief  cometh.  2.  That  although 
Chrift  comes  fuddenly,  and  as  a  thief,  yet  he  ispleafed  to 
give  us  warning  of  his  cotning,  Dihold  I  come.  3.  'Jhac 
when  Chrirt'b  coming  is  near  at  hand,  there  is  danger  that 
many  for  want  of  watchfulnefs  will  lofe  their  garments. 
4.  Thut  i.-,  to  fuch  as  through  negligence  fliall  lofe  their 
garments,  this  milVry  will  bcfal  them  ;  tWy  (lull  walk 
naked,  :md  men  lliall  fee  their  Ihamt .  5.  Thai  thofe  few 
who  watch  and  keep  their  garments,  are  certainly  in  a 
happy  and  blelHd  condition. 

16  And  he  gathered  them  together  into  a  place 
tailed  in  the  Hebrew  tont^ue  Armaj^eddon. 

//r',   that  is  al:n;ghty  God,  by  his  perinidive  providence 
fufT-.red  thr  k'ogs  of  the  earth  to  hcirken  to  antichrift'i' 


mifT.onar.es,  who,  like  frogs  hop  abroad  even  into  king** 
palaces,  and  perhude  thtrm  to  ilTemble  and  gather  lofe. 
iher,  as  Jabm  and  Sifera  gathered  together  againft  Uriel 
to  their  o«n  deftruftion  :  And  v  hereas  the  place  of  theu^ 
gnhermg  together  .s  called  Armageddon.  thi»  isfo  named 
from  the  event  ot  the  battle;  (ignifyi,.g  fuch  a  place  where 
the  enemiesof  thechurch  fiiall  be  ddl.oved.  Learn  hence 
1  hat  the  event  and  fuccrfs  of  that  batlle,  which  the  ad- 
herents of  antichrift  Ihall  fight  for  him,  uill  be  defperate 
deftruftion  to  themfelves,  joyful  v.aories  and  triumphs  to 
the  churches  ol  Chrift. 

17  And  the  feventh  an;;el  poured  out  his  vial  in- 
to the  air  ;  and  there  came  a  great  voice  out  of  the 
temple  of  heaven,  from  the  throne,  faying,  It  is 
done.  1 8  And  there  were  voices  and  thunders  and 
lightnings  ;  and  there  was  a  great  earthquake,  fuch 
as  was  not  fince  men  were  upon  the  earth,  fo  migh- 
ty an  earthquake  aW  fo  great.  19  And  the  grt-at 
city  was  divided  into  three  parts,  and  the  cities  of 
the  nations  fell :  and  great  Babylon  came  in  remem- 
brance before  God,  to  give  unto  her  the  cup  of  the 
wine  of  the  fiercenefs  of  his  wrath.  20  And  every 
ifland  fled  away,  and  the  mountains  were  not  found. 
21  And  there  fell  upon  men  a  great  hail  out  of  hea- 
ven, every  Jlone  about  the  weight  of  a  talent  :  and 
men  blafphemed  God  becaufeof  the  plague  of  the 
hail ;  for  the  plague  thereof  was  exceeding  great. 

Thefe  words  defcribe  and  declare  unto  us  the  pourinc 
out  ofthe  feventh  vial  by  the  feventh  aHgel  ;  in  which  we 
haveohJervMe,  i.  The  fubjeft  upon  which  it  tell,  namely, 
the  air  ;  not  that  the  elements  ot  air,  earth,  or  water,  are 
to  be  underftood  in  this  chapttr  literally  ;  tor  the  vials 
poured  forth  are  vials  of  wrath,  andconfequently  are  pour- 
ed  forth  upon  ihejnoper  fubjtfts  of  God's  difpleafure, 
which  theelements  are  not;  but  it  is  the  earthly  antichril- 
tianchurch  which  is  thought  to  be  here  intended,  fo  called 
Jii  oppolition  to  the  heavenly  and  pure  church.  So  that  by 
the*;r  here,  Mr.  M?de  nnderftands  all  the  fubjefts  of  Sa- 
tan's  kingdom,  who  is  called  the  prince  of  the  air;  and 
the  pouring  out  of  this  vial  upon  the  air  denotes  the  full 
and  final  deftruaion  of  Satan's  power.  2.  The  adjnnd 
and  accompanying  the  pouring  out  of  this  vial,  namely,  a 
voice  out  of  heaven,  faying,  It  is  Aune  •  that  is,  "  Thefe 
laft  plagues  are  now  finiflied,  the  work  ot  God  is  done 
and  what  in  his  counfeL  hedefigned  for  the  deftrudion  ef 
his  enemies,  and  for  the  deliverance  of  his  people ;  this  is 
faid  \o  be  done,  becaufe  it  was  now  doing;  and  accom- 
plilhed,  becaufe  it  was  now  accomplilhing-"  God's  threat- 
enings  of  judgment  (except  men  repenij  arefurev.hen 
denounced,  as  if  they  were  already  executed.  :;.  The 
dweful  effe(Ss  and  dreadful  confoquences  of  this  laft  vial's 
l)ourii.gforih,  namely.  1.  Thunder,  lightening,  3m\  earth- 
quake;  all  implying  thus  much,  thai  the  ftorm  of  God's 
wrath  now  coming  upon  the  kingdoms  of  fin,  Satan,  and 
antichrift,  would  be  vtry  terrible  and  amazing.  2.  7ke 
great  city  -^as  divided  into  three  purts  ;  into  three  faKions 
f.iy  foine,  and  that  antichrift'i  k.ngdom  was  now  falling  by 
being  d  vidcd  within  itfclf  :  and  Ikc  cities  tf  the  nations  Jell; 

iiaaiely. 


Chap,  xvii. 


REVELATION. 


namel)',    heathen   nations,    and  places   wliich    withftood 
Chrift  and  his  gofpcl.      For  all  Chrill's  enemies  arc  now  to 
be  (J^'pored  from  public  authority.    And  great  Bahylon  came 
tip  m   remcm'jrnnce  Icfore  God  :   Not  that  God  was  ever  un- 
mindful of  her,   ciilier  oF  her  impiety    tovv:irds  himfelf,  or 
<it   her  cruelty  towards  his  people  ;   but  as  good  works  arc 
(jjd  U)   be  rcmemburod  vvhen  ihey  are  rewarded,  fo  wick- 
tdnefs  is  then  rcmenibere<l  when   it  is    punKhed  ,   Cod  re- 
membered Bahylon,  when,  for  the  full  cup  of  lier  lins,  he  put 
into  her  hand    a  lull  cup  of  the  wine  of  the  fiercenefs  of  his 
wrath.     God  is   never  forgetful  either  of  his  church's  fuf- 
terings,  or  his  enemies  fins,   but  will  punidi   the  one,  and 
redrcfi  the  other,   in  his  own  appoinied  lime.      3.    As  an- 
other eftecls  ot  t!ie   pouring  forth  of  this  vial,   it  is  added, 
every  ijhind Jled  away,  and  the  mountains  were  not  to  be  found  \ 
'•'i^nityin;;,  fay  fome,  that  the  rcnioteft  and  ftrongeft  places, 
^vhich  owned  and  maintained  Babylon,  fiiall  either  be  con- 
verted or  confounded.      Intimating,  fay  others,  that  there 
llull  be  no  place  in    that  day  of  God's  wrath,  to  fice  unto 
tor  fafcty  ;  neirhcr  illand  en  the  fea,  nor  mountain  on  dry 
land.    Laflly,  The   fupcradded  judgment  of  iinufual   hail 
which   God  poured  forth   upon  Babylon,  as  before  upon 
Egypt,     Exod.    ix.       There  fell  great    hail  out  if  heaven, 
every  Jhne    ahoiit   the    weight   of  a   talent.       An   hyperbo- 
lical exprellion,  fetting  forth  the  defign  and  purpofe  of  God 
to  purlue  Babylon,  and  the  worlliippers  of  the  tea/l,  until 
they  be  utterly  deftroyed.    A  talent,  fay  fome,  was  an  hun- 
dred pound  weight  ;  if  fo,  thefe  hail-flones  were  fulHcient 
not  only  to  kill  men,  but  to  dafh  them  all  in  pieces.      This 
heavy  hail  fliews  that  weighty  fins  procure  heavyjiidgmcnts  ■ 
yet  mark  what  a  bad  wii:  thefe  obdurate  finners  inadeofall 
tliefc  tremendous  judgments,   they  llafphcmed  God.     They 
were  fo  obftinate  in  tiieir   idolatry,  that  they   flood  it  out 
againll  all  God's  judgments.     And  when  they  ftiould  have 
humbled  tliemfelvcs  under  his  mighty  hand,  they  open  their 
mouths  in  blafphemies  againft  him.  AW,  That  in  the  book 
of  Exodus   we  do  not  read  that  the  old    Eyvptians   bbi- 
phemed  God  when  the  plague   of  hail  was   nifli£led  upon 
ihcm,  nor  when  they  lay  under  any  of  the  ten  plagues:  But 
ihefe  idolaters,    inftead  of  giving  glory  to  God,  they  blaf- 
phemc  him,  becaufeof  the  greatnefs  of  their  phigixs.  This 
perhaps  is  an  emblem  of  what  the  damned  will  do  at  the 
day  of  judgment ;   though  their  confciences   be  convinced 
of  the  righteoufnefs  of  their  fcntence,  yet  will  they  not  ccafe 
to  pour  out  blafphemies  againlt  God,'  upon  the  account  of 
the  ftverity  and  eternity  of  ihtir  torments.    But  verily  then 
will  all  the  divine  attributes  be  confpicuonfly  .olorified,  his 
wonderful  clemency  fweetly  difplaycd,  his  exac4  jufUce'ter- 
ribly  demonfrrated,   his   perfeft   wifdom  clearly  unfolded, 
and  all  the  knotty  intrigues  of  providence  wifely   refolved' 
and  the  injured   honour  and  glory  of  almighty  God  vifibly 
cleared  and  repaired,  to  the  joyful   fatisfadlion  of  all  good 
men,  and  10  the  dreadful  otdlcrnation  and  confufion  of  all 
impenitent  finners,  who  with  thtife  worlliippers  of  the  leaf} 
will  gnaw  their  tongues  for  anguifh,  and  blatpheme  the  holy 
andjuaGod    moll  unjuftly,  for   bringing  upon  them  that 
deltruaion  which  they  had  defcrved,  yea,    that  damnation 
vvhich  ihey   hr.d  chofen  :  And  wen  blaffhemed  Ccd  Iccaufe 
d   the  plague  of  the   hail ;  fr   the  plague  thereof  ivas   ex- 
ceeding great. 


^H9 


C  H  A  P.     XVII. 

AND  there  catne  one  of  the  feven  angels  which 
had  the  feven  vials,  and  talked  with  mc,  fay- 
ing unto  me,  Come  hither,  I  will  Ihcw  unto  thee 
thf  judgment  of  the  great  whore,  that  fittcth  upon 
many  waters  : 

Obfer-oe  here,  i.  The  angel's  invitation  to  the  fubfequent 
vidon.^O,;^  oj  theangch  talked %vilh  me,  fmin^,  dme  hither, 
&c.  Where  we  fee  the  readintfs  of  ihofc  ininlftering  fpiriis, 
ihe  holy  angcLs    to  do  any  good   office  for  the  faints,  and 
with  what  chcerfulnefs  they  are  employed  about  things  for 
eur  confolation,   and  the  fweet   familiarity  that  is  between 
them  and  the  faints.^evidenced  by  that  expreflion.  He  talked 
me  with,  &c.     2.     The  promifc  which  the  angel  makes  to 
J>t.  John   namely,  to  Jhe-w  him  the  judgment  of  that  great 
ivhore.   By  the  whore  all  underftand  the  city  of  Rome  •  only 
fome  will  have  if  Rome  pagan,  others  Rome  papal,  or  the 
great  idolatrous  city  and  church  of  Rome  :  Idolatry  is  often 
in  fcripturc-ftyle,  called  whoredom  ;   and  idolaters  are  faid 
to  go  a  whoring  from  God.     A  whore  is  a  perfon  married 
to  an  huf])and,  who  afterwards  proves  falfe  to  his  bed    The 
papal  prefent  church  of  Rome  dcferves  this  name,  havintr 
been  guilty  of  the  greatefl  defeflion  and  apoftacy  from  the 
true  evangelical  doftrine  and  worfliip  that  ever  was  in  the 
world  ;   and  fhe   is  defervedly  alfo   called  the  great  wljore 
becaufe  of  her  whoredoms  committed  with  fo  many  under 
her  power  and  jurifdidion,  having  many  people  fubiea  to 
her,  and  for  that  reafon  is  here  faid   toftt  upon  many  waters 
Ihe  true  church   is   Chrifl's  bride  and  fpoufe,  fhe  is  be* 
trothedunto  him  in   righteoufnefs,  in  loving-kindncfs  and 
in  tender  mercy,  and  at  any  time  by  idolatry  to  apollatife 
from  him  in  fpiritual  whoredom,  which  fhall  not  pafs  with 
out  deferved  punifliment.     Lean,  hence,    How  hateful  ido- 
latry is  to  God,  and  how  highly  it  provokes  God's  wrath 
even  as  the  whoredom  of  a  woman,  who  plavs  the  commoi^ 
harlot,  provokes  the  jealoiify  of  her  hufband.'  Verily,  never 
was   hu/band  more  jealous  of  the  chaltity  of  his  fufpeded 
wife,  ttian  God  is  jealous  in  point  of  worfhip. 

2  Witli  whom  the  kings  of  the  earth  have  com- 
mitted lornication.andtheinhabitersof  the  earthhave 
been  made  drunk  with  the  wine  of  herfornication. 

Babylon  was  charged  with  committing  whoredom  in  the 
former  verfe  ;  in  this,  the  perfons  are  declted  whom fhecom! 
muted  whoredom  with,  viz.  with  kings,  and  ihe  inhabitants 
of  theearth  ,  that  is.with  all  forts  of  perfons,  fmall  and  area 
rich  and  poor.  Where ,,./.,  That  fhe  is,  1 .  A  catholic  X'e' 
common  and  fhamelefs  ;  file  refufes  none  that  will  be  l^S 
with  her.  2.  A  poliiic  whore  ;  fhe  firft  draws  kings  'and 
princes  to  comm.t  fornication  with  her,  and  then  other  in- 
habitants ;  well  knowing  how  faft  the  example  of  fuperiors 
IS  comrnotdy  followed  by  inferiors  ;  and  whereas  fheTs  [aid 

SoirTofr'H  i'""'''"'!'  '.'''  ■'^"'^  J  her  fornication,  the 
Spirit  of  God  feems  to  intimate,  that  idohury  is  like  unto 
.vine;  renrual  fort  of  worfhip,  .nd  iherefLe  alluring  • 
making  penons  drunk,  therefore  intoxicating  Wine  i« 
fweet,  but  proves  deceitful  ;  idolatry  is  pleafing  to  man's cop! 
rupt  n^iture,  but  b.-ings  wrath  .nd  judgment  ,rpon  the  iinner. 

3  ^So 


II  JO 


K  E  V  E  L  A   r   I  O  N. 


Chap,  xvii , 


3  f  So  he  c.iiiicil  ine  away  in  the  fpirit  into  the 
uildernefs  :  and  I  fnw  a  woman  fit  \ipon  a  fcarlet- 
rolouicd  bcafl,  full  ol  names  of  blalphemy,  havinj^ 
Icvcn  heads,  and  ten  iionis.  4  And  the  woman  was 
arrayed  in  purple  and  fcarlot  colour,  and  decked 
with  gold  and  precious  flones  and  pearls,  having  a 
golden  cup  in  her  hand,  full  of  abominations  and 
filthinefs  of  her  fornication.  5  II  And  upon  her 
forehead  ti/flj  a  name  written,  KIystkry,  Babyio.n' 
THE    Great,    the    Mother   of    Harlots,    and 

AuoMrNATIONS  Of    THE   EaRTII.. 

Ohferve,  i.  That  Sr.  John  wasmu  in  one  coritinued  ec- 
ftafy,  but  at  feveral  tiuies  in  the  fpirit  ;  that  is,  in  an  eclbly 
or  rapture  0}'  tnind,  wherein  his  outward  fenfes  beinfi  boHinl 
up,  liis  iinderfbnding  was  fixed  and  raile  I  up  to  ttie  con- 
templation oftiivine  objects,  reprefcnted  lohini  in  the  vi(ion. 
A  fpiritual  fraiTie  of  mind  is  requifite  for  difcerning  the 
villous  of  God.  1.  The  place  whither  St.  John  was  car- 
ried, and  whfre  he  faw  the  following  vifion,  namely,  in  the 
luilJcinffs  :  A  pl.icc  of  privacy  fay  Ionic,  where  he  might 
difcern  things  inulifturbedly  and  iitidiltrafteilly.  Solitude 
is  fiiteft  for  contemplation.  A  wildernels,  fay  otlicrs,  was 
the  fittelt  place  to  fee  that  chwcl^  in  a  vilioii,  which  was  it- 
i'elf  a  wiidcrrt'/s  :  The  apodolical  church  before,  wasdriven 
into  the  wildernefs  ;  here  the  apoftate  church  follows  her, 
as  an  harlot  I'ucceeding  to  a  fa'thful  city.  -5.  The  vifion 
itfclf:  I  fav)  a  viinutn  fit  itp'ttt  a  JcarUt-cohured  beap,  hz. 
The  woman  here  is  the  lame  with  her  that  was  called  whore, 
ver.  I.  namely,  idolatrous  Rome  :  flie  is  reprefented  as  a 
woman  richly  and  fplendidly  arrayed,  with  her  wealth  and, 
riches,  with  her  pomp  and  power  er.ticing  the  v  orld  to  her 
idolatry,  called  lo  often  whoredom  and  fpiriJual  fornicaiion; 
aii'l  ihe  g'JUn  cup  in  lu  r  hind  is  an  alkilinii  to  hai  lots,  who, 
with  their  philters  or  enth.inteJ  rops,do  allure  and  provoke 
men  to  reniu.il  fatiff.iciion-;  in  I'ke  niiin;)er  doili  Rome,  by 
her  outward  fplendnur,  allure,  and,  by  other  r])ecious  pre- 
tences and  means,  draw  perfon?  to  her  idolatries  and  liiper- 
fbtions.  L.iitly,  The  name  written  on  her  forehead,  to 
wit.  Mvfl;ry,  S.iojJoh  the  Ircdt ;  that  is,  not  literal,  but 
niyltlcal  B.ibvlon,  the  preat  ciiy  of  Ron'j  the  mother  of 
•■•oljtrv,  the  patron  of  ii  ucliy,  thepatroticls  of  all  iiripieiy  ; 
and  propagating  .lii  thcl'e  by  her  pnr/er  and  policies,  who 
culls  hcr\\:\'i  the  »i  jthcr  churih, hui  u  is  indeed  the  niotherof 
hat  lot',  and  of  all  manner  of  ubommations  ;  that  is,  of  abo- 
minable do<flriiies  and  pra<Il:ccs. 

6  And  I  faw  the  woman  drunken  with  tlie  blood 
of  the  faints,  and  with  the  blood  of  the  martyrs  of 
]<;fus  :  and  when  I  law  her,  I  wondered  with  oreat 
admiration.  7  And  the  anjel  faid  unto  me,  Whore- 
fore  didll  thou  tnarvel  ?  I  will  tell  thee  the  myflery 
olth:-  woman, r.nd  of  the  bt  all  that  carricrh  her,  which 
hath  the  fcven  heads  and  ten  horns.  8  Tlie  beall 
rtiattnou  fawell,  was.and  is  not;  andfliallafcendout 
of  the  bott<j.m!efs  pit.  and  j^o  into  perdition  :  and  thiv 
that  dis-etl  on  the  earth  fhali  wonder,  whole  names 
ivcre  not  written  in  the  bonk  of  life  from  the  founda- 


tion of  the  world,  when  they  b.-hold  tlic  bead  that 
was,  and  is  not,  and  yet  i  . 

Sr.  jiihii  proceediiii  'he  ci<'.lii;i:ion  of  this  wmno  :  hs 
d  chircd  her  m  he  a  tililiy  ami  oMiiriii.ii  >vhi>fe,  in  1  bi:  fore- 
going vcrie  ;  in  thi«,  he  reprelcr.is  iii.  r  a'-  .ncr  lel  .'(.i.llil  >ody 
whore:  Jhe  i*  laid  uihc  dt  fik,  deuukx'jith  hivjj  drniikwitlt 
hwly  bliioi!,  drunk  with  llie  hji'od  of  f.iinls  ar.d  nmriyrs. 
HehuM  the  bl()oil-tiiit(linerM)r  tlie  Roman  citnf-cH,"  anirh<  r 
iiil'aiiab!entr.>  ikerrin,  ev#n  '.niio  <irunkeni>ff5.  2.  With 
what  wonder  and  adm'ration  St.  Julio  was  fjlltd,  when  he 
law  this  woman  diuiik  wiih  bloi-it,  }  'j>inJrred  ajilh  ^r^^,t 
a(/'r!/Vtf//««  ;  iiitimntinj;  tliai  fo  allnnifhiiiff  is  ihe  trtitl'v  /'f 
thit  rhn.-ch,  thst  it  j;;ll!y  cdUiVs  woiul'  r  and  admirat'on  to 
all  that  are  not  of  her  crii::-l  and  bloody  difpiOiion.  I  won- 
dered that  God  .'hould  fulFer  To  much  of  b  s  dear  fer'anis 
blood  to  be  (hed  by  her,  and  at  her  inr^itiaijle  cruelty  in  :hs 
(hedding  of  it.  3.  K'ow  the  Spirit  of  God  was  pleafed  to 
open  this  myflt-ry,  whcii  indeed  is  the  only  vifion  of  th's 
natnte  expi-nnded  ihioiighoiit  the  whole  hook  :  He  hcj-/ir.s 
fir!t  wiih  a  defcriptio.T  of  the  bead',  affirming,  th.Tt  he  -jjas, 
and  /■/  n'jt,  zr.A  yft  is  :  As  if  he  had  laid,  "  The  Roman 
empire  was  once  p.igan,  now  is  not  pagan,  bur  chridian; 
and  yet  is  as  idolatrous  now,  as  it  was  ot  old  ;  the  fame  as  it 
was,  only  in  another  form. ''  Rome  pjpal  is  certainly  a*  it'ii- 
latrous, as  crucland bloody,  as  ever  Rome  pag:in  wasofold; 
yea,  perhaps,  much  more  fo,  be/ond compare.  The  rile  and 
original  is  declared  whence  this  idolatrous  church  fii'-nlil 
fpring,  namely, o:</  nf  the h'iHomltJy pit, becau'.e  qer  work'n^ 
is  after  the  working  of  Satan,  with  all  dcceiv.iblenefs,  with 
figns  anil  lying  wonders.  And  as  its  rife  is  declared,  fo  is 
its  ruin  foretold  ;  it  Jhall  f/)  into  pet  ditisn,  th.it  is,  HkiII  be 
finally  delb'oyed,  never  to  revive  ajmin  :  lintb'ifore  thii  <le- 
Ifruiticn,  the  world  (liall  he  under  Inch  an  infntu.iticn,  that 
the  generaliiy  of  the  inhabitants  of  the  earth,  fome  few  t >;. 
cept(d,/Z'i(// -uowrfcr  t'ftrr  the  he-iP  ;  that  i?,  be  wonderfully 
taken  sn  ith  hiiri,  and  (h^ll  follow  him  with  .nn  implicit  faith. 
paying  homage  and  fubje;5lion  to  him-  But  thele  .idmirers 
and  adorers  of  'he  bealt  are  only  fuch  whofe  nmnes  -were' 
not  wrilten  in  the  honk  of  Itfe  ;  intimating  to  ns,  that  in  the 
times  ofgreareft  aportafy,  and  molt  univerlal  defecbon  frpin 
the  truth,  the  Lord  wants  not  his  own  true  church  ;  he 
ever  hid,  and  has,  yea,  ever  will  have,  a  number  to  Hand 
up  for  his  name,  and  bear  witnefs  to  his  truth. 

9  5  And  here  is  the  mind  which  hath  wifdoin. 
The  feven  heads  are  fevcn  mountains,  on  which  the 
woman  fitteth.  lo  And  there  are  feven  kings  :  five 
are  fallen,  and  one  is,  and  the  other  is  not  yet  come ; 
and  when  he  cometh,  he  mufl  continue  a  fliort  fpace. 
J 1  And  the  bead  that  was,  and  is  not,  even  he  is  the 
eighth,  and  is  of  the  feven,  andgoeth  into  perdition. 

Here  the  ang»!  cometh  direclly  10  declare  and  unfold  the 
niydery  of  the  bcan,prem  f)ng!irll,ihai  it  requires  heavenlv 
w  ifdom  in  d  p'-rfon  to  .iindtrftand  it,  and  apply  the  marks 
accordingly.  lh>e  is  th:  rtiind  thsl  hath  nyfh'n,  that  i>,  the 
m  n  I  thai  hath  wifdom,  may  her:  e\'Tti:e  itfelf.  The  fcvcn 
hinds,  Paid  the  angel,  arefven  wMKt^i'nt,  that  is,  fi^nify 
fiven  mountains ;  a  'Isar  df'cripiion  of  Rotn'e.as  toitilocal 
fi  uatioo,  being  bo  !i  iiprn  feven  hills,   yl.-.d  there  ate  f,ven 

hi.ijtf 


1 


Chap,  xvn, 


R  E  V  E  L  A   IM  O  N. 


J^Ji 


king!,  t'fiT  is.  fevn  form:  ofjT  u'ernrnrnt,  by.  ar.d  according 
to  wiiith,  Rome  was  governed,  luincly,  by  kings,  coiilels, 
tribuaes,  dscernviri,  diClKors  and  eiiipcrors,  that  were  pi- 
g,i;ii.  Fiveof  thefe  .vcre  fallen  in  St.  John's  time,  ihar  is, 
utterly  extiiicl,  n^ni.'Iy,  the  govermient  by  kings,  confuls, 
tribunfs,  decemviri,  and  d  editors.  AniUmis,  to  wit  thego- 
vtrnment  by  pa^Tin  emperors,  which  was  in  St.  John's  tune 
in  bein;r.  .-hij  thi  otijer  is  njt  ye:  conif,  thu  is,  chc  govern- 
ment by  chrilVan  emperors  was  not  yet  inbeir.rr,  and  when 
i;  dd  come,  it  held  nut  a  liitle  while  before  ilie  Ijilhops  of 
Roue  wrefttd  the  govcrn-nenr  ont  of  their  ii.)nds,  .Tiid  rook 
it  iiKo  (h'ir  OA-n.  Behold  here  the  nreat  m.itabiliiv  of  all 
esrth.y  things  ;.j;ovetn:nents  have  thfir  penoils,  kingdoms 
cosne  to  an  end.  fi'appy  they,  who,  fervinf;  God  acccpta- 
h'y,  wi:h  revs-rence.Ttid  godly  frar,  have  fecnred  to  ihem- 
IcKcs  a  kingdom  that  canuo:  be  moved  !  [leb  xii.  iS.^ 

12  f  And  the  ten  horns  which  thou  fa  well,  are 
(en  kings,  which  have  received  no  kingdom  as  yet  ; 
but  receive  power  as  kings  one  hour  with  the  beaft. 
13  Thefc  liave  one  mind,  nndfhall  give  theirpower 
and  (Irength  unto  the  beaft.  14  1  Thefe  fhall  make 
war  with  the  Lamb,  and  the  Lamb  fhall  over- 
come them  :  for  he  is  Lord  of  lords,  and  King  of 
kings :  and  they  that  are  with  him,  are  called,  and 
chofen,  and  faithful. 

C.y:-rwhere,  the  ang-..-I  farther  cxplainsto  St.  John  this 
gre.it  myacry  of  ihe  heart  ;  declaring,  that  tiie  ttn  horns  of 
the  beaft,  do  lignify  ten  kings,   which  Ihoold  employ  their 
po.ver  with  the  bcaft,andincoi)janaion  with  his  eftablilhcd 
iJolati-y.io  uphold  his  bloody  religion.  Next,  their  wicked 
nnity  is  declared,  in  giving  their  power  and  Itrengih  to  the 
bead  :  Th.yha-je  cne  tnind,  ver.  13,  that  is,  they  unanimoufly 
concur  ill  aiding,  ftrengthening,  and  aflifting  the  bead,  in 
n;iiig  tiiiir  pov.er,  and  employing  their  auihority  to  niain- 
t.iin    him    in  hi.s    idolatrous    ar.d  pagan-like   fuperftitions. 
Ladly,    It  is   decLired  for  what  end    they  thus  concur  to- 
gether, in  giving  iheir  power  and  (trength   to  the  beaft; 
namely,  to  niaki  w.ir  with  the  Lamb  ;  that  is,  to  cake  part 
with  antichrift,  ;ind  oppjfe  Chnft  in  his  truth  and  goipel, 
in  his  iiiinifters  and  members,  in  his  children  .ind  fervants. 
Bill  the  L.imb  fidl  overcome  thm.   Some  /l).,ll  be  converted 
ky  the  power  of  the  gofpsl.oihcrs  fiiall  be  ccniounded,  one 
waji  or  other    brought   into  fuiijed  on  ;   for  he  is  Lord  of 
hrds,  aniiK]>:g  'fk'irgs  ;  that  is,  clothed  w  iih  divftte  power. 
Clirlft,  though  a  meek  Lamb   ycc  is  a  mighty  Lord'     The 
titks  here  given  him,  fliew  his  Godhead  and  oinnipotency; 
and  having  fuch  a  power,  he  kno.vs  how  to  fit  inllrucnents 


plication  of  the  vilt.in.  By  the  w  iters  wliercon  the  whore 
fat,  }>e  declares,,  are' to  be  underftood,  many  and  divers  na- 
tions belonging  to  the  Iloni,-.nen»pire.  Behold  thfii  ofv.'hac 
cUufchmullituji'  is  n  note  I  not  of  thechurch  of  Chrift,  his 
flock  is  a  hide  flock;    but  of  ilie  a.irichriftiaji  f'nagogue. 


AL 


1 


the 


which  vaunts,  iha:  multitud.''s  are  on  her  (i.,^.   .»..,..    ,,,^ 
nijlrirude,  or  generality  of  p;rf.vi?,  areprone  tooppofe  that 

exe- 

the  ten 


which  IS  good,  and  thofe  ihar  do  good.     Next,   it  is 
chircd  with  inftrutnertsGod  svill  inake  ufe  of,  as  tlie 

at  mi 


;eancc  upon  this  great 


here 


for  his  purpofe  ;  and  thofe  «  hom  he  will  make  ufe  of  in 
this  woik,  !h..ll  be  chofen  perfon.,  and  faithful  in  the  df- 
ch.irge  of  the  truft  connuiitfd  to  thfni.  Ail  that  are 
fjiihful  to  Chrift,  Jliall  (hare  with  him  in  his  viftory. 

15  And  he  Tilth  unto  mc.  The  \vatcrs  which  tliou 

fawL-a,  where  the  whore  fittoth,  are  peoples,  and  mul- 
titudes, and  nations         '  .     -    . 

horns  which  thou 

hate  thewhore.and  ihall  makeherdefolateandnaked, 
and  fhall  eat  herncfli,  and  burn  her  with  fire, 
ilcie  Uie  ar.gel  procctd-,  and  goes  on  farilier  in  the  ex 


cutioners  of  his  vci? 

h'jrils,  that  is,  the  ten  kings  v\hich  did  before  idolize  her, 
and  conimJtidola:ry,and  f])iri:ual  w  horcdotii  with  her,  ftaj/ 
at  )cng-h  revolt  from  her,  lute  h.r,  make  her  drfdile  and 
nAc^d,  Jbcll  ent  herfii/h,  and  hum  hn- \uith  f>-e.  Lord! 
what  a  ftringe,  fudden,  and  mighty  change  doth  the  power 
of  convening  grace  m.ikc  !  Behold  thefe  ten  kings  who 
foiiietimes  doted  upon  the  painted  beauty  of  this  great 
whore,  when  once  their  eyes  fh'll  be  opened,  their  hearts 
v.'ill  foon  be  alienated,  Babylon's  courts  (hll  be  crouded 
wi;I)  fuitersuo  longer  ;  they  fliall  nnke  her  dcfdate,  by  de- 
ferting  their  communion  ;  make  her  nuked,  by  withdrav.'ing 
their  former  fupplies  afforded  to  her  ;  ihey  fhall  ear  her 
fl^-Ih,  feed  themfelves  with  fpoils,  and  take  her  revenues  to 
themfe!ves,and  burn  her  w\',\\fire  ;  thatis,  ihall  utterly  ruin 
and  dcftroy  her.  The  deftruftion  of  antichrift  once  begun, 
flial'holdonconftantly  by  degrees,  till  his  final  deftruiftlon. 

17  For  God  hath  put  in  their  hearts  to  fulfil  his 
will,  and  to  agree,  and  give  their  kingdom  unto  the 
beaft,  until  the  words  of  God  fhall  be  fulfilled. 

Obftrvc  here,    i.   How  the   infinitely  wife  and  perfedly 
holy  God,  can,  and  does  fo  order^things,  that  all  his.  judg- 
ments fliall  be  executed  by  f'lnners,  wirhout  his  being  the 
caufeofaiiy  of  their  fin?  ;  though,  by  the  permiflive  will  of 
God,  ihefe  kings  gave  their  power  for   a  time  to  the  beaft, 
yet  :hey  never  had  his  approbation  for  fo  doing.     God  fo 
over. rules  the  actions  of  wicked  men,  that  when  they  are 
doing  their  will,  contrary  to  their  own  intentions,  in  and  by 
them  the  Lord  is  l:kewife  doing  his  will.    God  fometimes 
tloeshis  will  by  thofe  uho  refoire  ihey  will  not  do  his  will. 
2.   The  lime  when  almigiity  God,   who  permitted  them  to 
fubmit  to  the  whore,  will  put  it  into  their  hearts  to  hate 
her,  andhelptodeilroy,  namely,  v^hen  his  word  is  fulfilled. 
God's  word  fhall  be  fiulfilled,   in  (pire  of  Satan,   and  all  his 
inftrumsnts:  yea,    the   wicked  are   then    fulfilling    God's 
word  and  will,  thatis,   his  permiflive  will,   when  they  are 
going  on  in  their  wickedneli. 

1 8  And  the  woman  which  thou  fawefl  is  that  great 
city  which  reigncth  over  the  kings  of  the  earth'. 

This  if  fo  cirar  a  defcription  of  Rome,  that  the  chnrih 
of  Kerne  herfeif  acknowledges  it  :  For  if  that  be  the  city 
built  upon  ftven  hills,  the  city  that  allures  the  inhabitants 
of  the  earih  to  idolatry  ;   if  her  idolatries  be  a  lively  ima^e 


„    ,„j,,„  ^    ^ir    ^'  J   Y"    '       '^''^''^^P^g'^"  idolatries;   ifto  her  many  kings  havegivcn 

IS,  and  tongues.  10  H  And  the  ten  their  po.ver  and  ftrengih  ;  and  if  Ihe  reij^netho.erthc  kin-rs 
lawell  upon  the  bcafl,  thele  Ihall  of ''•«  eznh,  there  remains  no  doubt  but  that  ihi.'  grc'^t 
I  lhallmakehprdp^n]n^pnn^lnA^^,^       cityiillnme;   that  Ro.iie    is  ni)  ftical  Babylon,    whicli  has 

filed  the  blood  of  faints  and  mar-yrs  without  ntjmbcr,   and 
mu.'lbcdcftroyed  f.;r  fo  doi-g;   nc  pomp  no-grandeurcan 

exempt^ 


1153 


REVELATION. 


Chap 


XV I  1 1 . 


exempt,  or  fiiall  lave  her  from  the  revenging  hand  of  God,     fliall  nevermore  be  tormented  by  her,  or  trouhled  with  her 
and  his  jufl  indignation.     Lord!  haden  i  hit  defirable  time !  '     "  '     '  '      '  '     '        "'  -  ' 

C  II  A  P.  XVIII. 

\ND  after  thcfc  things  I  law  another  angel  come 
down  from  heaven,  having  great  power ;  and 
the  earth  was  lightened  with  his  glory.  2.  ^  And  he 
cried  mightily  withalkong  voice,  faying,  Babylon 
the  great  is  fallen,  is  fallen,  andisbccome  the  habita- 
tion of  devil's,  and  the  hold  of  every  foul  fpirit,  and 
a  cage  of  every  unclean  and  hateful  bird. 

The  deftruclion  of  fpiritnal  liabyion  hath,  in  this  pro- 
phecy, been  fcveral  times  predicted,  and  already  foretold  : 
Nowhere,  anangel  fiomheaven  is  employed,  lodeclarcit 
ftiall  certainly  be  performed.  This  angel  isvariondy  here 
defcribed  :    i .   By  the  place  from  whence  he  came,  namely. 


/).  It  denotes  the  joy  and  rejoicing  which  will  be  fiMind  ii» 

Sion,  at  iiabylon's  <lownfal  and  deflru^lion  ;  Jhe  is  fallen, 

yZ'if  It  Jallen  ;  it  is  not  only  a  fpeech  of  faith  and  rrult,  buc 

of  joy   and   triutnph.      Learn  hence,    i.   That   R(mie,  or 

myllical  Babylon,  fliall  certainly  fall,  fhall  nticrly  fall,  Ihall 

irrecovcralily  fall.     ;.    That  the  downfal  of  I'jbyloii  will 

be  martcr  of  great  Joy  and  triumph    to    the  inhabitants  of 

Si'jn,    bccanie   (lie  lias  been  to  the  church  of  Chrifl  an  old 

and  inveicrate  enemy,  a  cruel  and  bloody  en^iiiy,  and  Ihall 

be  the  i. .it  enemy.      When  Babylon  is  talUii,  then  Ihall  all 

perfecutioiis  ceafe  :   Satan  Ihallbebound,  andthe  kingdoms 

of  the  world   fliall  become  ihe  kingdoms  of  the  Lord,  and 

of  hisChrirt.      Let  all  that  have  an  imerell  in  God,  bein- 

ll.iiit  in  prayer  with  him  to  haften  its  time,  that  it  may  be 

in  the  hiltory,  as  ii  is  herein  the  piophecy,  that  Bahj  ion  1j 

fiillcn.      Laftly,  What  an  heap  of  multiplied  cxprtliioiis  the 

, -      ,.'    .^  .'         ,        1      .  a    ,a;,  .,     <   R-.ht,lnii      Holy  Ghod  is  pleafed  to  make  nie  of,  to  fet  forth  the  utter 

from  heaven  ;   furnifyinc   that  the  deltruaion  ut    iiabyiou  /       ,<-     i    i  ,•,    •        fu  u  i  p/     •    t  .l    l 

"""  '-   *'    ^     *?  .„      ..       o        .1    > ruin,  and  fina    deolat  ion  of  Babylon  :  S/;f // Off  owf/*f  *«• 


■was  there  lure  V  decreed,   and  flunild  moft  certainly  be  ac-  .        ,  ,     .,      -        ,    ,              i     -i          i        i  r  •  ■ 

w..>  iiicit  luit  jr                ,                                       ,u..,Ki,.k  !,<.  htati'^n  nf  devils,   &c.  that  is,  as  devils  and  evil  Tpirns  are 

comolifhed.    2.  By  the  authority  and  power  w.ih  which  lie  r   1       i            1  r  1         1                 1  u-    1         u    u       1 

tumiJiiiitu      J.,  ijy                       J          '(r„„  fV,,,,,  tht.  (irpar  fuppofed  to  haunt  delolate  places  :  and  birds,   which  make 

came,   in  the  name  ot,  and  by  com,i.illion  trom  the  great         11  .      .         .       f .       .       . 

God,  and  having  great  power.    A  mighty  angel  is  employed 

in   this  great  and  mighty  work,    to   deftroy  Babylon,  the 

mighty  throne  of  antichrift.     3.  By  the  effccl  of  hts  ap 


pearance;  Theearthwas  lighlenediuith  hisghry  .■  denoting, 
that  Babylon's  deftruaionfliould  be  open  andmanifeft,  and 
matter  of  joy  and  glorious  rejoicing  both  to  heaven  anil 
earth.  Learn  hence.  That  as  the  dedrudion  ot  Babylon 
is  the  work  and  office  of  an  angel,  under  God,  fois  it  unto 
the  angels  matter  of  joy  and  triumph,  efpecially  to  fuch  of 
them  as  are  employed  as  officers  therein       Obfcrve,     '  he 


hideous  and  difmal  noifes.  do  dwell  in  ruinous  and  ruined 
places  ;  in  like  manner  theCe  exprefiions  denote  how  en- 
tirely and  abfolutely  God  will  bring  about  the  deflruAion 
of  Babvloi)  ;  iiifomuch  that  the  place  which  hath  known 
her  fliall  know  her  no  more,  and  her  habitation  fliall  be 
an  eternal  defolation,  lo  that  none  that  pal's  by  fliall  fay. 
This  is  Babylon. 

3  For  all  nations  have  drunk  of  the  wine  of  the 
wrath  of  her  fornication,  and  the  kings  of  the  earth 
have  committed  fornication  with  her,  and  the  mer- 


place  againft  which  the  mighty  angel  doth  denounce  the      chantsof  the  earth  are  waxed  rich  through  the  abun- 
vcngeanceof  God,  and  thtt  with  an  ingemination,  or  repe- 
tition of  the  threatening:  Z?aA;'/3«//'£'5rf «/ if /'^''|?«,'-^A'^^''; 


where,  by  Babylon,  all,  both  papiflsandprotellants,  doun- 
derftand  the  city  of  Rome,  though  in  different  refpedts. 
This  is  called  myltical  Babylon,  in  an  allufion  to  ancient 
Babylon,  becaufe  of  their  relemblance,  i.lny?«;  namely, 
in  pride  and  felf  exaltation,  in  cruelty  and  oppreflion,  in 
forcery  and  witchcraft  :  Seejer.  li.  7.  2.  In  fuwjhment : 
The  deftruction  of  old  Babylon  was  a  fudden  dedruaion, 
Ifa.  xlvii.  9.  and  a  perpetual dcftrocTton :  Seelfa.  xiii.  20. 
compared  with  Rev.  xi.  10.  and  Rev.  xviii.  8.  It  is  called 
Babylcn  ihegrejt,  i.  Becaufeof  the  greatnelsot  itsftrength 
and  glory  ;  it  was  the  ftrongtll  and  mod  fortified  place  in 
the  world.  Cyrusbelleged  it  thirteen  yearsbefore  hetook 
it,  andihcnby  cuttingchannels,  ami  drawing  dry  the  river 
Euphrates.  2  In  regard  of  her  great  power  and  dominion  : 
Literal  Babylon  laid,  Are  not  my  princes  altogtthtr  kings  ? 
.Tnd  myltical  Babylon  ruleth  ever  all  the  kings  of  the  earth. 
Farther,  it  is  here  laid,  lUat  Babylon  thegreui  is  Jallen,  iiay, 
it  isingeminated  and  repeated;  isfalhn,  itfJlrn;  implying, 
I  The  certainty  other  rum  ;  it  is  a  fpeech  cf  faith,  Ipeak- 
ing  of  things  to  come  as  already  pad  ;  God's  puniihments, 
whet,  threatened,  are  .is  certain  as  if  already  intt'ckd 


dance  of  her  delicacies. 

The  tjpir.t  of  God  is  pleafed  here  to  affignthe  reafon  and 
caufe  of  Babylon's  fatal  ruin  and  final  defolation  ;  name'y, 
I .  Becaufe  all  nations  have  drunk  of  the  wine  of  the  wrath  oj 
btr  fornicaii'jn.  Jll  nations,  that  is,  very  many  ;  the  gene- 
rality  of  the  Roman  empire  have  been  allured  to,  and  in- 
toxicated by  her  idolatries,  which  have  bmught  all  this 
wrath  u;-on  her  and  them.  Where  note,  1.  How  idolatry 
is  compared  to  wine,  becaufe  very  pleafing  to  corrupt  nature 
and  alio  very  enticing  anti  enlnaring,  overtaking,  like  wine, 
a  perfon  unawares  ;  and  it  is  called  wine  of  wrath,  becaufe 
it  exciteth  and  provokeih  God's  wrath  againd  a  perfon  or 
people  guilty  of  it.  2.  Becaufe  the  kings  of  the  earth  have 
committed  forui,  ation  with  ber  ;  tl  at  is,  joined  with  her  in 
idolatrous  worlhip.  \M here  note.  The  policy  of  Babylon 
in  drawing  kings  and  princes  to  the  bed  of  her  fornications, 
well  knowing  how  fad  their  example  '>'ill  be  followed  by 
inferiors.  1  he  example  ot  fuperiors  in  doing  evil  isdrangfly 
powerful ;  Jeroboam  made  llrael  to  fin  ;  not  by  command- 
ing ihem  to  worlhip  the  golden  calves,  but  commending 
that  idolatrou^  worlhip  to  ihem  in  his  own  perlon.  3.  Be- 
cauie   the  merchants  of  the  earth   were  waxed  rich   throui^h 


ve.y  n-ar  no  ming  ^      t.       ..      r. 

itrurtion,  is  fallen,  Is/allcn,  never  to  rdc  more  ;  the  church     Rome  ;  1 


ny  fin  may  be  forgiven  forlilver,  and  a  liceoce  for 

any 


Chap,  xviii. 


REVELATION. 


1^53 


any  thing  that  is  unla.vfu!  for  money.  The fe  are  the  rea- 
fons  here  adigned  for  Babylon's  ruin.  The  nations  were  made 
drw.k  hy  her,  /uKgs  cur/jmitted firnicatl'm  with  her,   &c. 

4^^  .\nd  I  heard  another  voice  from  heaven  faying, 
Come  out  of  lier,  luy  people,  thacyc  be  not  partakers 
of  her  fins,  and  that  ye  receive  not  of  her  plagues. 

Ohrervehere,  An  adinonition  given,  and  a  double  reafon 
afli;;n?d  for  that  adiiioni:ion.  i.  The  ailiiioiiition  itfclf  : 
Oitmout  'jj  her  my  pe  ,pU  ;  that  ii,  come  out  of  mydical  Ba- 
byi'.m,  have  no  com:;iunion  with  that  idolatrous  church; 
abflain  from  allcnmtnunicaiing  with  her  in  her  fin";,  as  ever 
you  would  approve  yourfdves  to  be  my  f  lithful  people. 
Here  ntte.  It  is  not  fo  much  a  local  departure,  as  a  moral 
reparation,  that  is  here  intended  ;  not  To  much  from  B;by- 
lon's  locil  bounds,  as  from  her  abominable  errors,  fuper- 
Jtitions,  and  idolatries.  Learn  h^nce,  i.  That  God  has, 
and  ever  had,  a  people,  even  in  Bibyion.  i.  That  it  is  a 
fpecial  duty  which  God  requires  of  his  people,  to  depart 
froni  Tnyilica!  Babylon,  elpecially  when  herdo-.vnfal  is  ap- 
proaching. :;.  That  llich  a  departure  from  Babylon  is  no 
fchifinaiical  feparation  ;  it  is  not  a  departure  from  the  true 
church,  but  the  true  church's  reparation  from  an  idolatrous 
conimunio:!  ;  and  that  by  the  exprefs  and  politive  com- 
mand of  God  himfelf,  Come  int  of  her,  >ny  people  ;  an  alki- 
f)on  lo  the  charge  given  with  refpecl  to  Babylon  of  old, 
Jer.  li.  6.  9.  IVe  'd.-iul'l  have  healed  Babylon  lutjhe  lunuld 
nit  he  healed  ;  fjrfake  her.  Obferve,  2.  A  double  reafon 
aflignedfor  this  admonition,  i.  Becaufe  we  are  in  danger 
of  being  partakers  of  her  lins,  namely  hy  incurring  the 
guiltof  her  (Ins,  and  by  contracting  the  fpot  and  filih  other 
linj,  2.  There  is  a  danger  ai/o  of  being  made  partakers  of 
her  plagues  ;  there  is  no  fafety  in  being  near  thofe  who  are 
unoJer  the  curfe  of  God  ;  participation  in  iin  will  certainly 
caufe  a  participation  in  judgment.  How  dreadful  is  this 
text  to  fuch  as  continue  in,  or  apoftatize  unto,  Babylon's 
idolatry  and  communion  ! 

5  For  her  fins  have  reached  unto  heaven,  and  God 
hath  remetnberedjher  iniquities.  6  Rew^ird  her  even 
as  fhe  rewarded  you,  and  double  unto  her  double  ac- 
cording to  her  works  :  in  the  cup  which  fhe  hath 
filled,  fill  to  her  double.  7  How  much  fhe  hath  glo- 
rified herfclf,  and  lived  delicioufly,  fo much  torment 
and  forrow  give  her.  For  ihe  faith  in  her  heart,  I  fit 
n  queen,  and  am  no  widow,  and  fhall  fee  no  forrow. 
8  Therefore  fhall  herplagues  come  in  one  day,  death, 
and  mourning,  and  famine  ;  and  flie  fliall  be  utter- 
ly burned  with  fire.  For  flrong  h  the  Lord  God 
who  judgeth  her. 

Ob/erve  here,  j.  The  reafon  afllgncd  why  Almighty 
God  inflicted  fuch  fevere  punifhnjen^s  upon  Babylon'; 
becaufe  her  Jits,  that  is  the  cry  and  djmonr  ofher  Ctns  had 
reached  up  to  heaven.-  the  meafure  of  her  fins  was  filled 
up,  U'ldCsd hadrenieniberedheritiiqii'tties,  th.it is,  manifefted 
his  renifmbr.mce  of  then),  by  infliclii;g  on  her  i'o  great,  fo 
jiift  apunllhment  for  them,  viz.  forher  idolatry  andperl'e- 
c'ltion.  Learn  hence.  That  although  fms  be  traniient 
actions,  yet  ih3y   have  a  pcrinanen:  pleading  before    the 


Lsnl's  tribunal,  to  bring  down  judgments  upon  incorrigi- 
ble (inners.  And  2.  That  although  the  juftice   of  God  niav 
be  thought  to  be  afleep,  and  h«   may  ieem  to  be  forgetful 
of  fmand  (inners,  yet  he  will  take  his  own  time  tonianifeft 
that  he  remembers  them,   by  infliaing  the  hravied   of  his 
judgments  upon  obdurate    finners.     Ohferve,   2.   The  in- 
junction and  comniatid  given   by  God  unto  his  people,   tn 
every  one  of  them  in  their  place  and  (tation,  to  contribute 
regularly  all  they  can  towards  Babylon's  dowiifjl  and  de- 
ftruction.  Reward  her  as  fie  rewarded  you,  yea,  double  :  this 
is  required,   not  from  a  private  fpirit  of  revenge,   which 
chrilhanity  exprei'dy  forbids,  but  as  a  public  work,  in  an 
authoritative  way  and  manner,  out  of  an  ardent  zeal  for  the 
glory  of  God,  and  from  a  juftidignaiion  againft  her  tyranny 
and  idolatry  ;   and  the  command  to  doidde  unto  her  double, 
implies,  that  a  double  punilhment  is  due  unto  her,  yea,  a 
jultone,  «cc(;ri/;ng/oy!if/--yor;^j-.    Beholdhere!  whatbloodv 
perfccutors  may  atlength  expect,  namely,   toreceive  at  the 
Lord's   hand  double  for  all  their  fins.     Babylon's  punifh- 
ment  fliali  be  double,  relpecting  what  fhe  has  acted,  but  not 
double  in  refpect  of  what  flie  has  deferved  ;  if  pofTible,  kc 
her   have  as  much   blood  again  to  drink  as  ever  (lie  fpilt  ; 
for  one  drop  of  the  blood  of  Sion  is  more  worth    than  an 
ocean  of  the  blood  of  Babylon;  give  her  therefore  double, 
for  though  it  be  more  in  quantity,  it  is  nothing  fo  muth  in 
value.      3.  How  fuitable  andanfwerable  Babylon's  punifii- 
ment  inflicted  will  be  to  her  fin  committed  ;   her  (ins  were 
pride  a'ldinfolence, luxury, and  voluptuoufnefs.A''o/e,  i.Her 
pride,  fie /aid  in  her  heart,    I  fit  as  a  queen:  Mark)  (he  did 
not  barely  fay,  I amaqueen,  bur,  1  fit  as  a  queen  ;   as  if  fhe 
had  laid,   "  I  am  not  only  in  a  high  place,  but  in    a  lure 
place  :   1  have  a  warm  and  a  firm  feat,  I  am  well  fettled,  I 
havea  great  command,  yea,  an  uncontroulable  comman'(l»: 
I  am  no-jjidow,   no  defolate  widow,  no  difconfolate  widow', 
for  1  have  many   children  to  comfort  me,  many  fons  and' 
daughters  to  fupport  me  :  Ifi;alljee  m  forrow,   I  neither 
feel  nor  fear  any."     Behold    bow  worldly   men  fancy    to 
themf^elve  an  everlaffingnefs  in  worldly  things;  they  fancy 
themfelves  fittingas  upon  down  pillows  foreaieand  foft- 
nefs,  and  as  upon    rocks  of  adamant  for  furenefs   and  un- 
nioveablenefs.      2.   Her  luxury  and    voluptuoufnefs  :  fi.>e 
lived deiicioufly,  in  porapouspalaces  pleafantly  (ituated,  plen- 
tifully fnrnilheil  ;  and  her  judgment  bears  a  ftri(ft  propor- 
tion to  her  fin  how  rtntch  fie  hath  glorified  herfelf,  and  lived 
deHct9uJly,Jo  much  torment  and  J  nr  row  give  her  :   the  juflice 
of  God  will  exaaall  the  arrears  of  abufed  mercv.   Sinners 
that  now  fare  delicioully   every  day,   (hall  pafs'from  their 
good  tilings  here,  to  the  flames  which  live  by  the  breath  cf 
ticd's  revenging  wrath.  Ah  !  doleful  exchange!  one  hour's 
feeling  of  that  hre  will  be  more  tormenting  than  an  age's 
enjoyuientof  this  world's  delight  can  bepleafing.     4.  The 
equity,  the  celerity,  and  multiplicity  of  Babylor/s  punilh- 
menis  ;   their  equity   is  intimated  in  the    illative  particle 
therejore,   that  is,  becaufe  of  her  former  lins  her  plagues 
fhall  ctime;    the  celerity  and  fwiftnefs  of  her  punillimtnt  ij 
intimated,   they   (hall  come  upon    her  in  one  day,   as   did 
Sodom's   plagues,   fuJdenly  and   unexpectedly  :   And  the 
multipliciiy  and  variety  of  her  plagues  is  particularly  here 
exprellld  :   </ed/i>i,  for  putting  the  laints  to  death  :  m^.urn- 
irg,    for  her  former    rejoicing  ;  famine,     for  f-iaiiiliir!'' 
God's  people  ;  and  burning,  for  having  burnt  fo  luany  of 
7   G  the 


1IJ4 


R  E  V  E  L  A  T   ION. 


Chap.  xvm. 


lUe  bodies  of  the  holy  martyrs  to  aco.il.  Laftly,  The  rejfon  And  the  fruits  that  thy  foul  luHcd  after  arc  departed 

here  afllgned  for  the  unavoidablencfs  of  all  thefe  plaRues  from  thee,   and   all   things  which    were  dainty  and 

coming  upon  B.bylon,  for /Injng  is  ihi  Lord  vjho  judgeth  Qodly  are  departed  from  thee,   and  thou  flialt  find 

h'r.     True!     B.iby  on  h.is  a  1  natur.1l  power  and   a    civi]  1                           ^11               t^u                1       .       r  .1    i- 

.          ,       ,      ri      I       \,    n.         r-    I-            n.  u       ■  ■  them  no  more  at  a  1.      ic   The  merchants  of  thole 

llrencth  onhcr  (ide;   but  the  Itrong  God  is  ajrainft  hePj  it  is  ,.              ,.   ,                     1      ■   1    .      1         n     n  n        1    / 

his  conirovcrfy  with  her,  and  he  is  able  to  effect  what  he  t'"ngs,  which  were  made  rich  by  her,  niall  (land  afar 

plcafeth,  how  incredible  foever  the  thing  may  feeni  to  us  ;  ofFforthe  fear  of  her  torment,  wecpin','and  waihng, 

fooiier  may  the  ark  and  Dagon  be  reconciled,  and  ceafe  to  16  And  faying,  Ala.s,  alas,   that  great  city,   that  wa>t 

be  adverfe,  than  God  can  be  at  peace  with  Babylon.  clothed  in  fine  linen  and  purple  and  fcarkt,  and 

gf  And  the  kings  of  the  earth  who  have  com-  decked  with  gold  and  precious  ftones  and  pearls!  17 

niitted  fornication,  and  lived  delicioufly   with  her,  Forin  one  hour  fogreat  riches  is  come  to  nought. — 

fhall  bewail  her,  and  lament  for  her,  when  they  fliall  ^^^  ,-^^^,^^,  f^^^  „f  ^^^^^^  ^^h„  p3fr,o„.itelv  lamenr,  and 

lee  the  fmoke  of  her  burning,     10  Standing  afar  off  bitterly  bewail  Babylon's  downfal  .md  deltruaion,  are,  the 

for  the  fear  of  her  torment,  laying,   Alas,   alas,  that  merchants  whotraded  in  and  with  B.ibylon.   Here  we  have 

great  city  Babylon,   that  mighty   city  !   for  in   one  an  allufion   to  the  merchants  and   merchandize   of  Tyre, 


hour  is  thy  judgment  come. 

The  fpirit  of  God  having  in  the  former  part  of  the  chap- 
ter fet  forth  the  certainty  and  feverity  of  thofe  judgments 
which  fhould  come  upon  myflical  Babylon  ;  He  next  de- 
clares what  wailings  and  bitter  lamentations  her  downfal 
would  occafion  to  her  votaries  and  admirers,  to  her  friends 
and  followers;  more  particularly,  he  acquaints  us  with  three 
forts  of  perfons  that  (hall  bewail  Babylon's  deftrudlion, 
kings,  merchants,  andfeanien  ;  the  former  we  have  here  be- 
fore us,  inthefetwo  verfes;  the  kings  oftheearth,  who  have 
ddhercd  to  the  whore,  committed  fpiritual  fornication  with 


fpoken  of  Ezek.  xxvii.  As  Tyre  was  the  mart  of  the  e.irth 
for  temporal  things,  fo  was  Babylon  for  fpirituil  things  ; 
making  merchandize  even  0/  the  p,iils  of  rti'n  perluading 
the  people  that  they  could  purchafe  the  redemption  of  louls 
out  of  purgatory  by  niafles.  Here  tfite.  That  pagan  Rome, 
though  flie  did  traffic  forflaves,  yet  not  for  fouls  ;  but  papal 
Rome  deals  for  both.  She  fells  alfo  the  f.iuls  of  men,  by 
felling  her  ectlefiaftical  benefices,  and  cure  of  fouls.  And 
1  would  to  God  that  this  piece  of  fpiritual  merchandize 
wereonly  found  aniongft.them,  andnot  heard  of  elfewhere. 
Obferve  next.  The  holy  ("iholl  is  pleafec  to  eiHi:ncrate  at 
large  feveral  forts  of  wares,  and  the  kinds  of  mcrciiandize, 


her,  and  delighted  the-nfelves  m  her  carnal  and  pompous     ^j^^ch  Babylon  deal:  and  trafficked  in,  namely,  goldJHver, 

idol-worfhip,  when  they  fee  the  fmoke  of  her  burning,  and     precinusftones,  fir.e  linen,  purple,  fllk,  artdfcarUt  ;  all  ihings 

undcrlhind  the  certainty  of  her  deltruftion,  they  fhall  (land     f^rornament,  neceffity,  and  delioht ;  the  prideand  fenfuality 

afar  off,  like  perfons  attonifhed,  and  like  perfons   afraid,     ^^  j^^^^^g  prompted  her  to  buy  up  all  Ions  o^•  commodities, 

amazed  at  the  dreadfulnefs  of  the  judgment,  and  afraid  to     ^^^  ^^^^  ^,f  ,„  ^^^^  ^^^  countries  round  about  could  hung 

come  near,   left  they  be  involved  in  it;   and  the  words  of     j^.  ,     to  gratify  her  pride,  andpanly  to  ferve  herido- 

tbeir  lamentations  are  here  fet  down,  Mas,  uhs,  that  great     ^  Farther,  What  a  bitter  l.nntntation  is  here  t.iken 

cly  Bahyhn  >  mone  hmr  ,s  her  judgrmnt  corns  J    As  if  they      j,p  .  but  for  what  ?  Not  for  their  (ins.  theirUixury,  or  ido- 

liad  faid,  "Noiwithflandingall  Babylon's  grandeur,  which     ^  but  for  the  lofs  of  their  market  and  merchandize  onlv. 

«e  lo  admired  and  magnified,  and  which  (lie  herfelt  put  fo     ]>eh„ij  i„   thefe  Babylonians,  the  fpirit  and  temper  of  all 

much  truft  and  confidence  in,    to  our  altomflirient  we   be-     ri,,uralmen;   they  weep  not  for  fin,  but  for  fufferings;  for 

hold,   in  «ne  hour,   her  judgment  come  upon  her;    a  great  temporal  crofs  they  have  tears  enough,  they  refufe  to 

and  mighty  city  deftroyed,  a  gay  and  fpltnded  church  poll-     ^_.  ^^^,f„,  j^^, .   ^^  for  their  fins,  which  arc  not  their  crofs, 

tically  founded,  powerfully  ftreiigihened,  on  a  hidden  broke     but  their f«r/>,  ^he\v  plague,  yea,  thegreatedof  all  phigues, 

in  pieces,   and  brought  to  defolation  :   JIas,  aLs,  th.it great     becaule  fpiriiual,  thefe  they  can  ("peak  of  with  dry  eyes  and 

cttyBahyLnr     U  am  hence,  That  when  God  begins  to     i,„affefted   hearts.     Obftive  UiWy,  How  thefe  merchants 

enter  mto  judgment  with  his  church's  enemies,  theltrong-     j^^^^^  ^^  .^^  kings  hehre,  f/artd  ^far  off fr  fear  of  her  tor- 

eft  arm  of  flefii  cannot  avail,  but  kings  with  their   armies     ^^,,,^  wet/W  ur,d'^ailir,P  ;  pitying  and  condoling  one  an- 

will   flee  and  be   dftomfited,    the   floutell  hearts  will    be     other,  greatly  affeftcd  5«d  forely  afiiiaed  :o  fee  the  ruin  of 

a:raid  and  terrified,  not  daring  to  approach   the  prelence     that  polity  that  fuftained  them,  but  notable  to  help  one  an- 

it  an  angry  God.  ^^^1^^^.       gghold  !   how  fruiilcfs  and  helplefs  the  wicked's 

wl   And  the  merchants  of  the  earth  fhall   weep     friendOiip  is  to  one  another  in  tiie  day  of  vilitation  ;  that 

and  mourn  over  her  ;  for  no  man  buyeth  her  mer-     f^a"''  a*'*''  I'fffor  fear  of  torments,  but  can  adord  no  fuc- 

chandizeanvmore.  i2Tiiemerchandizeofgoldand    'o*^""  '"^  "'^'^   °'h<-''' =    They  dmft  not  come  near  to  help 

lilver,   and  precious  Hones,   and  of  pearls,  and  fine    Bal^y'""  "'"  '''«'"■ 

linen,  and  purple,  and  lilkand  fcarlet,  and  all  thyine  — And  every  fhip-maTier,  and  all  the  company  in 
wood,  and  all  mannorofveirclsofivory,andallman-  fhips,  and  failors,  and  as  many  as  trade  by  fca,  flood 
uerof  vclfcis  of  inofl  precious  wood,  and  of  brafs,  and  afar  off.  i8  And  cried,  when  they  law  the  fmoke 
iron,  and  marble,  13  And  cinnamon,  and  odours,  of  her  burning,  laying.  What  city  «  like  unto  this 
and  ointments,  and  frankinccnfe,  and  wine,  and  oil,  greatcity?  19  And  they  caffdufl  on  their  heads, 
and  fine  ilovvcr,  and  wheat,  and  bcalls,  and  (heep,  and  and  cried,  weeping  and  wailing,  faying,  Alas,  alas, 
horfes,  and  chariots,  and  Haves,  and  fouls  of  men.  1 4    that  great  city,  wherein  were  made  rich  all  that  had 

Ihips 


Chap.  xirc. 


•    REVELATION. 


fhipsin  the  fea,  by  reafon  of  her  cofllinefs  ?  for  in 
one  hour  is  fhe  tnadedcfolato. 

The  la(t  fort  of  mourners  for  Babylon's  ruin  are  failor* 
and  feamen  :  All  fpirituil  Teamen  that  liave  an  oar  in  St. 
Peter's  boat,  ili.ill  lament  greatly,  whole  life  and  livelihood 
did  depend  upon  the  merchant  trade  of  that  great  city  : 
Thefe,  though  ihey  ftuck  cl.jfe  to  her,  and  trafficked  with 
h'Tin  .  .J  day  of  her  profperity,  yet  now  with  the  reft  they 
ftjnd  arar  off  from  her  lamenting  her  ruin,  and  their 
own  lofs,  in  the  d.iy  when  her  deibhii.)n  conieth.  And, 
as  an  evidence  of  the  frrearnels  of  their  forrow  and  mourn- 
ing, they  are  here  laid  to  cajl  dujt  on  th-:i'-  heads  ;  which 
ainoni^ft  the  ancien's  was  ufed  as  a  fpecial  token  of  exira- 
(irdinary  grief  and  forrow,  Jo!)  ii-  i  ^.  In  a  time  of  deep 
a/Hiilion,  we  may  exprefs  our  outward  furrows  by  our 
outward  geftiires  :  Thefe  mourners  for  Babylon  exprefs 
their  forrow  for  her  and  thenifelves,  by  carting  duft  upon 
their  heads. 

20  5  Rejoice  over  her,  thou  Iieaven,  and  j'e  holy 
apoftles  and  prophets  ;  for  God  hath  avenged  you 
on  her. 

Note  here,  i.  That  as  Babylon's  ruin  was  matter  of 
great  grief  and  forrow  to  the  forenientioned  mourners  who 
merchandized  and  tr.ided  with  her  ;  fo  is  it  raatterof  great 
joy  and  rejoicing  to  ail  fpriritual  and  heavenly  minded  per- 
fon?  which  are  the  true  church,  "vho  are.  commanded  to 
rejoice  at  it.  Rejoice  wer  her,  0  heaven  ;  that  is,  ye  angels 
in  heaven,  or  ye  faints,  or  that  are  of  an  heavenly  difpofi- 
tion.  And  all  ye  holy  apofHr^s  and  prophets  •  that  is,  all 
faithful  ininifters  whofucceed  them,  who  are  endued  with 
the  fame  fpirit,  and  teach  the  lame  pure  and  holy  tioJtrine 
with  them.  Note,  2.  The  caufe  of  this  rejoicing  declared  ; 
f',r  Cod  hath  avrnged  them  upon  her.  The  church  does 
not,  the  Isintsof  God  dare  not,  rejoice  at  Babylon's  cala- 
tnity  as  furh,  but  as  an  aift  of  divine  vengeance.  God  will 
be  avenged  on  Babyloa  for  the  dodlrine  of  the  gofpel  cor- 
rupted by  her,  and  for  the  rules  of  worfhip  violated  by  her, 
and  for  all  the  barb  iritie?  and  indignities  which  his  church 
and  people  have  fulfered  from  her  ;  God  will  revenge  the 
wrongs  of  his  people,  when  ihrongh  v/ant  of  power  ihey 
cannot,  and  through  his  prohiLii:ion  ihey  may  not  avenge 
themfelves. 

2 1  And  a  mighty  angel  took  up  a  ftone  like  a  great 
millilone,  and  cA\  it  into  the  lea,  faying,  Thus  with 
violencefliallthatgreatcityBaby  Ion  be  thrown  down, 
and  fhallbefound  no  more  at  all.  22  And  the  voice 
of  harpers  and  muficians,  and  of  pipers  and  trumpe- 
ters, iball  be  heard  no  more  at  all  in  thee  ;  and  no 
craftfman,  ofwhatfoever  craft  Af^f,  fhallbefound  any 
more  in  thee  ;  and  the  found  of  a  millftone  fliall  be 
heard  no  more  at  all  in  thee  ;  23  And  the  light  of  a 
candle  fliall  fhine  no  more  at  all  in  thee ;  and  the  voice 
ef  the  bridegroom  and  of  the  bride  {hall  be  heard  no 
more  at  all  in  thee.  For  thy  merchants  were  the  great 
men  of  the  earth  :  for  by  tky  forceries  were  all  nations 
deceived.  2.|Andinher  was  found  the  blood  of  pro- 
phets and  of  faints,  of  allthatwerellain  upon  the  earth. 


Ohferve\\^re,  i.  Bjbylon's  utter  defohtion  reprcfented 
by  the  type  and  fign  of  a  inillftone  caft  into  the  fea  :  Like 
a miUrtoneflie had  ground,  and  opprefTcd  ihechurchof  God, 
and  now,  like  a  millftone  thrown  into  the  fea,  (hefmks  in-.tj 
the  pit  of  dcftrticlion.  Almighty  God,  by  this  (ign  orfym- 
bol,  fignilied  to  St.  John,  that  Babylon's  ruin  fiiould  be 
violent,  irrecoverable,  and  irreparable  ;  flie  fallsnever  tu 
rife  more.  The  cafting  of  a  ftone  into  the  fea  wasaiiciently 
the  emblem  of  everhfting  forgetfulncfs.  2.  The  ampirfi- 
cation  of  Babylon's  ruin  particularized  in  feveral  inftances. 
I.  That  nothing  (hould  ever  more  be  found  in  her  thac 
beKsnged  to  pleafure  or  delight  ;  novoice  0/ harpers,  viuji- 
clans  or  trumpeters.  2.  Nothing  which  belonged  to  prciic 
or  trading,  no  artificers  or  crafilaien.  3.  Nothing  belong- 
ing to  food,  no  noife  of  a  millftone  for  grinding  corn  and 
making  provilion  for  bread.  4.  Nothing  to  relieve  againft 
the  daiknefsand  terror  of  the  night  ;  as  the  light  of  a  can- 
dle. 5.  No  means  for  the  propagation  of  mankind  by  mar 
riage  ;  ThevrAce  if  the  bride  and  the  bridegroom  fl:all  he  heard 
no  more.  All  which  expredions  do  imply  extremedaftruc- 
tion  and  utter  defolation  ;  intimating,  that  Babylon  (lialS 
be  a  place  utterly  abandoned  and  forfaken.  Obfcrve  ->,.  A 
threefold  caufe  aiTigned  for  all  this,  to  wit,  i.  Damnable 
covetoufnels  ;  Her  merchantswere  the  great  ones  of  the  earth. 
Her  finful  way  of  merchandizing,  by  dealing  in  (piritual 
commodities  peculiar  to  Rome,  Teems  to  be  here  pointed 
at,  her  making  merchandize  of  the  fouls  of  men,  as  we 
have  it,  ver.  13.  ^.  Her  bewitching  idolatry,  called  here 
forceries,  whereby  ihe  enticed  people  to  join  withherinher 
fuperftitious  worniip.  3.  Her  cruelty  and  bloodlJied  ;  in 
her '.uas  found  the  blood  of  prophets,  and  (,f faints,  and  of  all 
that  were  flain  upon  the  earth.  Oticfl .  But  how  can  the 
blood  Hied  by  others  be  laid  to  her  charge  r  Anf.  i.  Be- 
caufe  the  doftrines  which  caufed  their  blood  to  be  (hed 
were  with  her.  2.  Becaufe  her  jurifdiaioB  gave  commif- 
fion  to  flay  the  faints  which  were  flain  in  other  kingdoms. 
3.  Becaufe  by  the  influence  of  herexaraple  at  home,  much 
blood  had  been  (hed  abroad.  God  will  charge  upon  others, 
as  he  did  upon  Babylon,  not  only  the  fin  which  they  have 
afted,  but  all  the  fins  which  they  have  been  accelTary  unto, 

CHAP.     XLX. 

AND  after  thefe  things  I  heard  a  great  voice  of 
much  people  in  heaven,  faying,  Alleluia :  Sal- 
vation, and  glory,  and  honour,  and  power  unto  the 
Lord  our  God  : 

Note  here,  That  the  firft  who  f]ng  this  fong  of  thankf- 
giving  for  Babylon's  deftrucTion,  are  glorified  faints,  called 
here  much  pecple  in  heaven,  and  they  are  (aid  to  iiiig  wiili 
a  ^reuivoke,  exprelFing  thereby  their  united  zeal  and  fervent 
aflcftion  in  this  duty  of  ihankfgiving,  and  they  begin  their 
fong  with  an  Hebrew  word,  yJlleluiu,  which  is  ;i  word  of 
excitation,  and  fignifips,  hud  ye  the  Lord.  Some  think  thac 
hereby  the  chr.ftian  church  do  invite  the  Jews  or  Hebrews 
to  join  with  ihern  in  prailing  G<.d,  and  tivit  after  Babylon's 
overthrow  Chnftrtiail  be  folemnly  praifed,  Ub  by  theGen- 
tile,  Co  by  the  Jfwidi  church  :  the  tenor  ot  their  fong  i« 
much  the  f.ime  v/ith  that  v/hich  we  had  before,  chap.  vii. 
10.  to  wit,  laijJtijn,  (or  deliverance  from  .dl  evih,  fpO 
litujl  and  lemporil,  partici.iai  ly  froai  thols  whicil  tna 
7  ^   2  chur.h 


11 -jb' 


REVELATION. 


Chap.  xix. 


churcli  fufTsrcd  unJer  llabylon's  tyranny)  loid gljry,  and 
honour,  and po-.uer,  be  afcrikeJ,  unto  tke  Lord  our  Ccd,  and 
to  him  alone,  who  is  the  Author  of  all  good,  and  haiii 
inanifefted  his  great  power  in  deftroying  our  enemies.  I.iarn 
hence,  i.  That  the  church's  falvation  is  entirely  from 
God,  and  the  fpecial  eft'ecl  of  his  divine  power,  i.  Tliat 
to  hin»,  upon  that  account,  all  pofiible  honour  and  glory 
is  due,   as  having  fhewn  hinifelf  his  people's  God. 

2  For  true  and  righteous  are  his  judgments  :  for 
he  hath  judged  the  great  whore,  which  did  corriapt 
the  earth  with  her  fornication,  and  hath  avenged  the 
blood  of  his  fer\'ants  at  her  hand.  3.  And  again  they 
laid,  Alleluia.  And  her  fmoke  role  up  for  ever  and 
ever. 

Objerv;  here,  i.  The  c.iufe  affigncd  and  fet  down  of 
this  their  do.\ology  and  foleinn  thankfgivings,  namely,  the 
truth  and  faithfulnefs,  as  alfo  the  julfice  and  righteoufnefs 
of  God  in  the  execution  of  his  judgments  upon  Babylon  ; 
his  truth  appeared  in  performing  the  threateiiings  which 
Babylon  defpifed,  and  his  righteoufnefs  in  fuiting  his  judg- 
ments infilled  upon  her,  to  the  (ins  of  idolatry,  and  blood- 
flied  committed  by  her.  2.  The  title  here  given  to  Baby- 
lon, flie  is  called  the  -whore,  becaufe  of  her  idolatry,  which 
is  often  in  fcripture  HyXcA  fpiritual  whoredom,  and  the  great 
vjhore,  becaufe  of  her  univerfal  corrupting  the  whole  earth  ; 
ihe  made  others  to  fin,  and  cruelly  murdered  thofe  who 
would  not  fin.  Hence  learn.  That  idolatry  and  perfecu- 
tionconftantly  go  together.  Babylon's  idolatrous  practices 
•were  accompanied  with  bloody  cruelties.  3.  An  intima- 
tion given  of  the  irreparable  ruin  and  irrecoverable  defiruc- 
tion  of  Babylon,  her  fmoke  rofe  up  for  ever  and  fvfr,that  is, 
God  followed  her  with  a  fuccellion  of  plagues  and  judg- 
inents  until  flie  was  ruined  part  recovery.  4.  That  the 
word  .'ilkluia,  as  it  begins  the  long  fo  does  it  alfoclofe  the 
fame,  to  fliew  thereby  the  railednefs  of  the  church's  affec- 
tions, and  their  nnweariednefs  in  prailing  God  for  this 
deliverance  of  Babylon's  deftruftion. 

4  And  the  four  and  twenty  elders  and  the  four 
bealls  fell  down  and  worfliipped  God  that  fat  on 
the  throne,  faying,  Amen ;  Alleluia.  5.  And  a 
voice  came  out  of  the  throne,  faying,  Praife  our 
God,  all  ye  his  fervants,  and  ye  that  fear  him,  both 
Imall  and  great. 

h'ote  here,  i.  How  the  whole  heavenly  choir  praife  God 
on  the  forementioned  account,  acknowledging  the  jiifiice 
of  his  proceeding  againrt  Babylon  ;  and,  2.  An  invitation 
is  here  given  to  all  the  faints  upon  earth,  both  fm;ill  and 
great,  to  fear  and  praife  him  :  Whence  «o/f,  How  the 
church  triumphant  and  militant,  the  faints  in  heaven,  and 
chriflians  on  earth  jointly  give  praife  to  God,  and  glorify 
liim  for  this  great  work,  idoring  his  divine  jullice  in  dellroy- 
inir  Bib)  Ion,  the  mother  of  idolatry,  the  nell  of  luxury, 
the  feat  of  opprelfion  and  cruelty  :  1:  is  a  duty  well  bccom- 
i'lp  the  faints,  botli  fmall  and  great,  tocelebaate  the  pr^iles 
uf  God  U\r  the  cquiiy  of  hii  judgments  upon  his  church's 
inci»rrigb!c  and  unrcrljimahle  enemies  ;  and  here  God 
liiinfclf,  .ind  his  ininidcrs  call  tipon  the  whole  church  to 
join  ill  ihis  foltmn  wo;k  of  jraift-  and  thankf^iving. 


6  And  I  heard  as  it  were  the  voire  of  a  great  mul- 
titude, and  as  the  voice  of  many  waters,  and  as- the 
voiceof  mighty  thunderings,  faying,  Alleluia:  for 
the  Lord  God  omnipotent  reigncth.  7  5  Let  u.s 
be  glad  and  rejoice,  and  give  honour  to  Jiim  :  for 
the  marriage  of  the  Lamb  is  come,  and  his  wife 
hath  made  herfelf  ready.  8  And  to  her  was  granted 
that  fhc  fhould  be  arrayed  in  fine  linen,  clean  and 
white.  For  the  fine  linen  is  the  righteoufnefs  of  faints. 

In  the  former  verfes,  an  exhortation  was  given  to  a'l  the 
laints,  to  abound  in  the  duty  of  thankfgiving  ,  here  we 
find  them  unanimoiifly  addrelTing  tlieuiftrlves  to  the  prac- 
tice and  performance  of  that  duty  ;  and  accordiiijily  tliey 
are  called  here  a  great  multi'ude,  their  voice  like  many  -u'ii- 
iers  for  unity,  and  like  mi^l.iy  thundtrin^s,  denoting  thut 
zeal  and  fervour  which  is  in  their  thankfgiving.  \Vherc 
note,  How  exceedingly  the  church  doth  rejoice  and  triumph, 
not  fo  much  in  Babylon's  ruin,  as  in  the  glory  of  Gcd 
advanced,  and  as  his  own  kingdom  is  promoted  by  it. 
Cbferve  2.  A  fuperadded  ground  and  realbn  for  this  ex- 
traordinary  joy  and  rejoicing, /ir  the  marriage  tf  the  Latrdi 
is  come,  &c.  By  themurriflge  './the  lamb,  Mr.  Mcde  and 
Dr.  More  CO  underfland  the  conveifion  of  the  Jews  ;  by 
the  Lamb's  -Jiife,  the  nation  of  the  Jews,  fo  called,  in  re- 
gard of  that  relatioo  which  tliey  (bnd  in  to  God,  by  vir- 
tue cf  the  covenant  ;  and  ihe  is  faid  to  have  made  htrfelf 
ready,  namly,  by  the  wedding  garment  of  faith,  toacce]>t 
of  her  formerly  defpifed  bridegrviom.  Note,  Thatit  is  pro- 
bably conjfclured  by  fome,  that  the  convcrfion  of  the  Jews 
fhall  foon  follow  the  deilrnc'tion  ef  antichnit  ;  for  his  ido- 
latry and  perfecuticn  are  great  fcandals  to  the  fews,  and 
mighty  ftumbling-blocks  in  the  way  of  their  converllon. 
And  whereas  it  is  added,  that  it  -was  granted  her  to  he  ar. 
rayed  in  fine  linen,  the  words  do  feem  to  import,  that  the 
Jews  fhall  in  due  time,  be  brought  in  tcChrifl,  lo  I'uhmit 
to  his  righteoufnefs,  and  be  cluihed  with  it,  and  tliat  an 
holy  emulaiion  lliall  be  found  between  the  CJentilcs  and 
them,  which  tiiall  mctt  andbtft  adcrn  the  profcifion  o\  the 
gofpel.  From  the  w  hole,  note.  How  the  church  is  called 
Chrift's  wife.  Chrill  and  (lie  are  here  betrothed  each  to 
other;  but  at  thegreat  day,  the  marriage  will  be  herecon- 
fummated.  IS'cte  fariher,  The  church's  fpiritiul  naked- 
nels  in  herfelf  confidered  :  //  -juas  granted  to  her  to  he  ar. 
rayed  in  fine  linen;  (he  had  it  not  of  herfelf,  but  it  was 
put  on  by  Chrift;  he  decks  :ind  dreff-s  his  own  bride  with 
the  ornaments  of  grace  here,   and  glory  hereafter. 

9  And  he  faith  unto  me.  Write,  Bleffed  arc  they 
which  were  called  unto  the  marriage-fupper  of  the 
Lamb.  And  he  faith  unto  me,  Thefe  arc  the  true 
fayings  of  God.  10  5  And  I  fell  at  his  feet  to  wor- 
ftiip  him.  And  he  faid  unto  me,  See  thou  do  it  not : 
I  am  thy  fcllow-fcrvant,  and  of  thy  brethren  that 
have  the  teflimony  of  Jefus.  Worfliip  God  ;  for  the 
tefliinony  of  Jcl'us  is  the  fpirit  of  prophecy. 

Dlcfpid  are  they  -jj.'^ich  are  calUtlto  the  marriage-fupper  rf 
the  latib\  that  is  (fay  they,  who,  ^■^derfb^.d,  by  the 
marriage  of  ths  Lamb,  the  convcrfion  of  the  Jews}  who 

fliall 


Chap.  xix. 


REVELATION. 


1157 


fhall   live   in   iJ"r«  ^^pj-'y  v,:r.c.,  wl'.cn  the  Jews  bein<j  con- 
verted,   fliall,  villi    the  Gcniiks,    miike    vp   one  glorhnis 
goffiel-church.      But  the  marii:ige   is  one  thing,  and   the 
mariisgc-fiipper  another  ;  the  marriage-fuppcr  follows  the 
ir.arriage  ;    fo  th.it    the    kingdom  ot"  glory    rather    fcems 
here   intended  :    BlelTtd  are  they  which   are  cilleil  to    if, 
being   made  meet   and    prepared    for  it,    by   grace    here, 
tor  glory    hereafter  :     We  mull  be  made    meet   for  hea- 
ven,   before   we  c.-in   be   admitted   into  heaven.       Ohfcrve 
next.  That    St.  John  bcinjj;   overjoyed  at  the  good   nc\\s 
of  his   countrymen's   (the  Jews)   converlion,    fell  down  at 
the  angel's  feet   to   woriliip   him,  as  Cornelius  did  at  St. 
Pc-ter's   when  he  heard  of  the  converfioii  of  the  Gentiles, 
AQ.%  X.     25.    And  I  fell  at  his  feet  to  ivorjhip  him.      The 
hoWell  and  beft  of  faints  are  not  wholly  free  from  paJllonate 
infirnii  ics :    He   woidd   now  hn\e  v\or(liipped  this  anoel, 
yet  Ave  read  not  of  any  attempt  made  to  woilliip  any  of  the 
former  ancels  which  converfed  w  ith  him.     This  makes  it 
probable,  that  he  apprehended  it   to  be  an  uncreated  angel, 
even  the  Son  of  God,  which  now  talked  with  him.      Next, 
With  what  indignation  this  holy  angel  rejeded  the  offer  of 
religious   adoration,  and   how   peremptorily  he  forbids   it  ; 
'f  .un,  by  no  mean?,    upon  no  terms,  do  it.  See  thou   do    it 
Hit.     The  church  of  RoTr.e  afks  us.  Why  we  reprove  them 
for  worfliipping  the  angels,  when  St.  John    himfelf  did  it  ? 
Our  anfwer  is  ready.  That  St.  John  himfelf  was  reproved 
for  it  ;  the  angel  rejcded   it  as  none  of  his  due.     O  the 
prefimipiion  of  ihofe  men,   who  dare  do  that  which  the  an- 
gel exprefsly  forbids  to  be  done  I  Yet,  after  all,  Beliarmine 
fays.  That  St.  John  did  well  to  worfhip  the  angel  ;    then, 
fay  we,  the  angel  did  ill  to  reprove  St.  John  :    But  w  hether 
Mc  fliali  believe  a  cardinal  at  Rome,  or  an  angel  of  God, 
judge  ye.     LaRly,  The  reafons  alligned  by  the  angel  w!io 
forbade  it.     I.  Bccaufe   God,   and  God  alone,  is  the  fole 
and  proper  objeft  of  religious  woriliip  :   2.   Becaiife  the  an- 
gel was  St.  John's  equal   in  oilice,  though  not  in   nature  : 
As  if  he  had  faid,  "  Thofe  who   ftrve   and  worfliip    God 
together  with  you,  miift  not  be  worfliipped  by  vou  :  Thofe 
who  are  fellow-fervanis  to  one  mafter,    fhould   not  give  to 
one  another  that  woriliip  which  is  only  due  to  their  Lsird 
and    mafter.    But   we  are  feUoiv-fervrmts  :   How  doth    that 
.Tppear  r   Thus:    You   have   the    ti/;imwiy  of    'Jcfiis,  and   I 
have  the  f pint  of  prophecy.    Now,    the    i'piiit   of  prophecy, 
and  the  work  of  the  minidry  in  tefiifying  of  Jefus,   being 
of  the  fame  nature  and  kind  of  fervice  ;   therefore,  from 
thofe  that  are  employed  in  o.ie  of  theni,  religious  vvorOiip 
is  not  due  to  the  other.      It  is  Chrift  that  employs  us  both, 
and  therefore,  he  alone   is  to  be  worfliipped,  and  neither  I 
nor  thou  :  Tf'orfoip  Gcd,  to  whom  religious  worlhip  is  juflly 
and  peculiarly  due." 

1 1  And  I  faw  heaven  opened,  and  behold,  a  white 
horfe;  and  he  that  I'.it  upon  him  ~u:ai  called  Faithful 
and  True,  and  in  righteoufnefs  he  doth  jud'C  and 
make  war.  t  2  His  eyes  zucre  as  a  flame  of  fire,  and 
on  his  head  were  many  crowns  ;  and  he  had  a  name 
wr.'tten  that  no  man  knew  but  he  himfelf:  13  And 
he  was  clothed  with  a  vefture  dipped  in  blood  :  and 
his  name  is  called,  The  Word  of  God.  i.<  And  the 
arniies  which  were  in  heaven  followed   him  upon 


white  horfes,  clothed  in  fine  linen,  white  and  clean. 
15  And  out  of  his  mouth  gocth  a  fharp  fword,  that 
with  It  he  fhould  fniite  the  nations  :  and  he  fhall 
ruk  them  with  a  rod  of  iron  :  and  he  trcadelh  the 
vvine-prefs  of  the  ficrcenefs  and  wrath  of  almighty 
God.  16  And  he  halh  on  his  vedure  and  on  his 
thigh  a  name  written,  King  of  Kings,  .'vnd  Lord 
OK  Lords. 

Here  we  have  a  new  and  frefli  vifion,  in  which  St.  John 
faw  heaven  opened,  and  Chrift  reprtfented  as   a  great  and 
victorious  General,   marching   forth  with  a  glorious  army 
for  his  church's  enemies  full  and  final   de/lruclion.      This 
great  General   is  firft  dcfcribed  from  the  place   whence  he 
comer,  r.a.mely,  fiomhea\cn;   he  is   no  earthly   prince  or 
potentate,  but  an  heavenly  monarch.     Next,   he  is   faid  to 
fit  en  a  white  hirfe,  denoting   vi6lory,  profperity,  and  Aic- 
cefs  :  He  is  called  faithful  and  true,   and  righteous,    becaufe 
faithful    in  all  his  promifes,  tiue  in  his  threatnings,   righ- 
teous in  all  his  difpcnfations   towards  his  enemies  ;    he  will 
do  them  no  wrong.     Next  his  eyes  are  faid  to  be  as  a  flame 
of  fire  ;  denoting   his  clear  and  piercing  knowledge,  and 
alfo  hib  terror  as  a  judge,  his  eyes  being  in  wrath  as  a  flame 
of  fire,  ready  to  confume   his  enemies.     And  farther,  to 
fliew  his  royal  dignity,  it  is  added,    on  his  head  tvere  many 
crowns,    which  alfo   denoted    his   many  vitSories  over  his 
many  and   mighty  enemies.     And    by  the  name,   which  no 
man  hieiv  but   himfelf,   fome    underdand   his  nature    and 
cflence,  which  is  fo  incomprehenfible  and   unfearchable,  as 
that  none  but  he  who   is   true   God,  is   able  to  compre- 
hend  it  fully,  or  reveal  it  perfectly.     Others  by  his  name, 
iinderfland  his  judgments  and  \vays,  by  which  he  is  known, 
as  a  man  by  his  name.  O/yivw  next,  "This  great  and  mighty 
General  is  defcribed  from  his  vefure  dipped  in  blood,  which 
denotes  the  inighty  overthrow  of  his  enemies:  The  cruelefl 
and  proudeft    of   them   can    expcft    nothing    in    the    end 
from  him,  but  extremity  of  wrath  and   deferved  deftruc- 
tion;    for  they  mull  all   become   his  foot-flool.     And   his 
nair.e    being   called    The    IJ'ord  of  God,  fpeaks   dread  and 
terror  to   antichrilf,    who  (landers,  oppofes,  corrupiy,  and 
fiipprefles,  and  offers  all  manner  of  indignities  to  the  word 
of  God  ;   exercifes  the  titmoll  cruelties  againlt  the  preach- 
ers and   profcfTors  of  it.     Olferve  farther,   That  after  the 
defcription  of  this  great  and   mighty  Gener-il,  follows  next 
the  defcription  of  his  armies,  his  attendants  and  followers, 
namely,  the  holy  angels  atid  glorified  faints,  ver.  14.  thefc 
alfo  ride  upon  nhile  horfes,  as  their  General  biforc  them, 
and  are  clothed  in  fne  .'inen.  ifhite  ard  clean.      Behold  the 
comely  conforinity,  and  puiity,  and  holinefs,    between  the 
General  and  his  fcldicr-,  between  Chrift  and  his  followers  ; 
they  both  appear  on   wliite  horfes,  fuitablc  to  one  another. 
Chrift  will  adtnit  none  to  be  his  followers  that  are  not  like 
him.  Next,  we  have  the  tif^//)3/;  defcribed,  rrr.  15.  which 
Chrift  makes  ufe  of  for  the  deftri;dlion  of  antichiiit,  and  all 
his  church's  enemies;   and  th-M  is  a  fw:rd,    ajharp  fivord, 
the   holy    fcriptures,  particiilarly   the   thrcatninos   of    the 
word,  whh  which  he  will  fmitc  rill  the  wicked  nations   that 
tide  with  antichriif  againft  him  and  his  j-;ingdoin  :   dealinf^ 
with  his  enemies  as  men  do  with   grapes   gathered  into  a 
winc-prefi,  which   ih.cy  can  eafily  cruih.     Lr.ftly,  He  is 

dtfcribcd 


1158 


REVELATION. 


Chap.  xx. 


Jefcribed  hy  a  new  name  of  royal  ilignity  and  fupreme  and  God  cjftshim  into  a  bed  of  fi^nr.cs,  LiQIy,  it  is  added 
power,  brjni;;  rnllctl  /i-'itig  of  kings,  L'lr  d  iif  Ifds .  And  this  totKeroiitg  the  remnant,  thatilicy  were  flain  -vjitk  thef-wotd 
name  is  faid  to  be  wriiten  on  his  vrjitire,  ami  on  his  th\gh,  cf  hit  mnalh  :  T  hjt  h,  by  Chrill's  judicial  fenuMire,  they 
partly  for  pcrfpicuity,  that  ;jII  miglit  laice  notice  of  it  ;  and  were  rij^hteouny  adjudijed  to  be  fljin,  .ird  \»  heu  tlu-y  were 
partly  for  permanency,  to  fliew,  ihat  as  lorg  as  hi.dfelf  fi>,  all  the  fowls  \^ere  fdled  wiih  their  fltfh.  Where  rtite, 
Jafts,  u  i)ich  is  forever,  fo  locig  fliall  his  kingdom  and  donii-     That  theft  ptrfonsv^erenor  exculed,  btcan'e  they  fidlowed 

their  leader',  and  did  what  rhey  bade  them  ;  Clirilt  con>- 
j     niaml-,  for  all  that,  thar  they  uMo  Ihoiild  be  fljiii.     Lord  I 

how  vain  will  the  pit  a  of  nunv  lir.nersheal  ihe^>real  liay  ; 

we  followed  our  {;uides,  we  did  as  we  faw  others  do  be- 

frre  us  !    Rtmemhcr  me,    il-af   God  hai  vii»en   us  a   rnle 


iiioii  over  all  endure. 

17   Audi  faw  an  angrl  flandinjj  in  the  fun 


lie  cried  with  a  loud  voice,   faying  ttr  all   the  fouls 

that  fly  in  the  niidll  of  heaven,   Come   and  gathcr 

yourfelves  together  unto  the   fnppcr  of  the  great  walk  by,  rhe  infallible  and  inflexible  rule  of  his  word  •  and 

God  ;    18   That  ye  may  eat  the  flclh  of  kings,   and  neither  tic  example  ot  the  niof^,  nor  of  ilie  l<eft,  mi  (1  in- 

the  flefh  of  captains,  and  the  flclh  of  mi^jhty  men,  Auence  us  to  art  contrary  ihereu.iio;  for  it  we  wdl  do  as 

itnd  the  flefh  of  horfcs.  and  of  them  that  fit  on  them,  '"^^  '"^^  '^.'''  ""[^  '""'^  be  conrenred  to  po  where  the  n>cll 

ii-nn-rii             i_ir              ji_       ji.1  e",  eveu  into  thf  inks  cf  firi  liurninu  vjith  ortir.fione. 

and  the  flefli  or  M  men,  both  free  and  bond,  both  ''                                   •'               "                •' 

Imall  and  great.  CHAP.      XX. 

After  the  defcription  of  the  General  and  his  army,  fol-  A    ND  I   faw  an  angel  come  down  from  heaven, 

lows  next  the  event  and  fuccefs  of  the  battle,  which  is  a  jf\  having  the  key  of  the  bottomlefs  pit.  and  a 

prodigious   {laughter   of  the  church's   enemies :  And  as  f.  ^hain^in  his  hand  :    2   5  And  he  laid  hold  on 

eaples  and  vultures,  and  other  birds  of  prey,  do  attend  an  rV,      ,               ^u   ..    u  r            ^        u     u  •    .1      j      -i         1 

''           in,               I      n        r          11                     1  the  diajvon,  that  old  lerpent,  which  IS  the  devil  and 

army,  and   flock  where  the   ilain    lie,  in  like  manner,  al-  ^   1              j    l          j  1  ■             i        i-      j 

mighty  God  here  invites  the  fowls  of  the  air  to  fop  upon  Salan,  and   bound  him  a  thmtland  years.      3   And 

the  carcafes  of  his  fliin  enemies.   Antichrift  would  not  luf-  call  him  into  the  bottomlels  pit,  and  Ihut  him  up, 

fer  the  dead  bodies  of  the  witnefTes  to  be  buried,  but  to  be  and  fet  a  leal  upon  him,  that  he  fliould  deceive  the 

caft  out,  and  ly  in  iheftreets;  and  here  God  metes  to  him  nations  no  more,  until  the  thoufand  years  Ihould 

the  fame  mealure  ;  their  carcafes  alfo  fliall  be  a  fupper  for  ^^  fulfilled;  and  after  that  he  muft  be  loolcd  a  lit- 

ihc  birds  and  fowls   of  the  air.     Come  to  thefupprr  of  the  1     rp-,r,^_ 
l^rent  Cod,  to  the  flaughter  of  antichrift  and  his  adherents. 

Where  j'o/r,  That  by  calling  it  a  fupper,  two  thintrs  mav  This  chapter  begins   with  a  frefh  and   glorions   vifioii 

be  probably  intended,    i.   I'be  facility    and  ealinefs'of  the  which  St.  John  hau  of  an  angel's  delcending  from  hraven, 

vic'tory  ;    that  Chrift's  and  his  church's   enemies,  will.noc  to  1^'"^  Satan  for  a  thoufand  years  :   And  herein  we  have 

put  him  hard  to  it  to  overcome  them  ;   as  we  proverbially  ohferyealih,  i.  Ihepcrl'on  binding, //;etfHt;f/ofthe  covenant, 

lay,   they   will  be  but  a  fupper  to  him,  or  a  breakfaff  for  thrift  Jeliu,  (for  he  only    has  the  keys  of  ihc  bottomlds 

liim.   2.   The  word  fufptr  lecms  to  import,  that  this  Ihall  P't.  of  hell,  and  of  death.  Rev.  i.   18.)   This  angel  is  here 

be  the  1j(1  effort,  ifie  jafl  great  oppofiiion,   that  antichrift  l:"d  t"  coine  down  from  heaven,  and  with  a  great  chain  in 

and  the  church's  chemier,  iliall  ever  make  r.gainft  Chrilt  to  ^'^  hand,  denoting  his  omnipotem  power  and  lovereignty 

ihetiidoftheworld,astheluppcristhelaftmealofthcday.  over  Satan,  and   his  abdity  to  relhain  him.    2.   The  per- 

fon  bonnd,  Satan  :    W  here  vuirk.  That  he  is  fet  forth  here 

ig  And  I    faw  the   beafl,  and  the  kings  of  tiie  by  five  names  ;  he  is  called  the  iirngon,  xhefcrpent,  the  oU 

earth,  and  their  armies^  gathered  together  to  inake  ftrptnt,  the  lUvH,  and  Satan.     And  note,  Chritl's  poncr  is 


war  againft  him  that  fat  on  the  horfc,  and  againfl 
his  army.  20  And  the  bead  was  taken,  and  with  hini 
the  falfe  prophet  that  wrought  miracles  before  hiiii, 
with  which  he  deceived  them  that  had  received  the 
jnaik  of  the  bead,  and  them  that  worihipped  his 
image.  Thefeboth  were  cafl:  into  a  lake  of  fire  burn- 
ing with  brimflonc.  21  And  the  remnant  were  flain 
Avith  the  fword  of  him  that  fat  upon  the  horfe,  which 
J'word  proceeded  out  of  his  mouth  :  and  all  the  fowls 
•>vere  lilled  with  their  flefh. 


let  forth  in  as  many  terms  as  the  devil  has  title*.  ;  he  is  faid 
to  lay  hold  on  him,  to  bind  h\m,  to  caft  him  into  the  bot- 
lomlels  )iit,  to  Jhul  him  in,  or  feal  him  up  for  a  thoufand 
years;  ihatis,  to  rcftraiii  him,  and  render  \\\\n  incapable  of 
doing  fuch  mirdiief  10  the  world  as  Ue  had  done  before.  3. 
V/hat  we  are  to  unJtrlland  by  Chrill's  binding  Satan; 
fome  thereby  do  underfland  Chrift's  ovenhrc.wing  ihe 
power  of  the  divil  in  the  heathen  woild,  his  carting  down 
ihofe  llrong  holds  ofS.itan,  to  wir,  ignorance,  fuperfluion, 
ididatry,  and  lying  oracles,  by  ihe  light  and  povver  of  ihe 
gofptl,  preiiclied  .imong  the  Gentiles;  his  curbing  of  Satan, 
that   he  fhonld  no  more  cozen  the  world  wiih   heaiheiiilh 


{T'A/frrr  here,    i.   Tiie    fins)    IfTue  of  this  great  batile,  cfpludons  as  he  had  done.    f)ihcrs  underfland  this  binding 

n.ir.iely,  the  foial  ruin  of  all  the  enemies  oi  the  church  ;  of  Satan  to  be  after  (he  dcftiuiition  of  antichrift  ;  when  the 

the  beaftanJ  tali'e  prophet  were  taken,  ur.d  cajt  uhve  into  a  Jews  (hall  be  converted,  and  liiere  fli.dl  follow  a  (juiet  and 

Likraff.rcburn'tny  'c'llh  lir;nijt(,nf.     Brljolil  ilie  puir.lhriient  j)e:.ctab!e  ftate  of  the  church  lor  a  lorg  lime,  ft>Kd  here  a 

(if  idoliitors  and  idohtry  ;    the  f.".!fe  prophet   lad  cheated  ihtiufjiid  years  ;  iluring  whit  h  time,  Satan  flull  be  bound, 

credu'ous  princtsaiid  peoples,  wiilil.ispreiendod  miracle!',  and   ihere   tiull  be  i.n    iiioK  Itaiion  from  Li  m.     Fru:»  the 

into  iduL'.iy  ;  he  Ijr.d  caft  other',  into  2  b".\i  cf  f'urnicaiitn,  whol?^  h^nn^  Th.i!  be    h-:  dcvij  never  !'o  dcviliih,  Chnlt 

his 


Chap.  xk. 


REVELATION. 


1169 


hn«  po'VCT  to  overpower  him.  Clirift  h.i?  a  great  chain  in 
h:s  hand  to  bind  Satan  :  IniiiiMtini!;,  'I'li.it  iiow  migiity 
and  nialirious  lotver  Satan  is.  Chrill  lias  him  as  a  dog  in  a 
ch.ini.  But  oA/ervf  a  little,  how  Chrift's  power  meets  with, 
and  niaflers  Satan's  power  ;  the  devil  carries  power  in  his 
rff-ne,  he  is  c.illed  a  dragon  ;  in  his  nature,  as  bein;;  an 
angel;  in  his  w/miffv,  which  are  nuniberlefs  ;  but  Chrift 
overpowereih  him,  fo  that  he  cannot  do  his  own  will  with- 
out him  ;  he  bounds  him  in  the  execution  of  his  malice, 
thoiigii  his  malice  be  bounJIels.  S.ntan  is  bound  in  a  dou- 
ble chain,  in  a  chain  of  julHce,  and  in  a  chain  of  provi- 
t.'cnce  ;  he  cannot  move  a  foot  either  to  tempt  or  trouble 
us,   without  J  permillion  from  Ciiriit. 

4  And  I  faw  thrones,  and  they  fat  upon  them  : 
and  judgment  w.ts  given  unto  them;  and  I faio  the 
louls  of  them  that  were  behe.ided  for  the  witnefs  of 
Jefus,  and  for  the  word  of  God,  and  which  had  not 
worfhipped  thebeaft,  neither  his  image,  neither  had 
received  his  mark  upon  their  foreheads,  or  in  their 
hands  ;  and  they  lived  etnd  reigned  with  Chrifl  a 
thoufand  years. 

Thefc  words  are  conceived  to  fet  forth  the  glorious  and 
fcappy  condition  of  the  church  of  Chrill  here  on    earth, 
during  the  time  of  Satan's  reftrainr  ;   and    the  term  of  a 
thrufand years  ihe^-i,   thnt  it  will  be  the  longeft  happy  con- 
dition that  ever  the  militant  church  enjoyed,   for  purity  of 
ordinances,  for  incrcafe  of  light  and  knowledge,   for  the 
power  of  gndlinel's,  for  the  abundance  of  profelfors,  for  the 
more  open  and  publicprofefiion  of  chriftianity,  foroutward 
freedom  and  peace,   and  all  this  for  a  long  continuance  of 
time  ;   which  happy  ilate  and  condition  is  here  let  forth  by 
thrones,  ftiewing  thefaints'dignity  and  dominion  over  their 
enemies.     And  whereas  St.  John  f^ys,  he  law  the  fouls  of 
martyrs  who  had  (hed  their  blood  for  Chrift,  the  meaning, 
fay  foine,  is,  He  fa:u  them  in  their  fuccelTors  of  the  fume 
faith,   thofc  pious  chriftians  which  fliould  at  that  lime  live, 
and  in  their  principles  and  prad:;ces  are  like  the  holy  mar- 
tyrs ;  thefe  Ihall  then  enjoy  a  more  quiet,  happy,  and  com- 
fortable flate,  during  this  time  than  the   ferranrs  of  God 
enjoyed  at  any  time  before.  Yet  o/yir-^e  f.4riher.  That  this 
glorious  condition  of  the  church  is  not  ablolute,  but  com- 
parative only,  both  in  refpea  of  purity,  and  in  refpcft  of 
peace  ;  for  whilfl  the  church  is  on  this  fide  heaven,  there 
will  be  both  corruptions  wiihout,    and  temptations    >vith 
crofTes  ;  Hypocri:es  will  be,  and  offences  will  come,  though 
freedom  fromall  thefe  will  at  that  time  be  moretban  ufual  ; 
yet  taking  up  the  crofs,   and  being  conformed  to  Chrifl  in 
his  l\ifFernigs,  will  be  duties  b^'longing  to  faints  whillt  the 
world  endures.  Ohferve,  laOly,  'I'hst  yet  there  is  no  ground 
from  hence  to  e.xpecl  ChriiVs  perfonal  reign  upon  earth,  or 
his  corporeal  prefence  with  his  church  here  ;  for  it  is'not 
laid  that  he  reigned  wiih  tkcm,  but  that  they  reigned  \o'uh 
hhn;  denoting  that  this  kingdom  is  fpiritual,  conliflmg   in 
JHirity  and  peace,   in    righrcculHels,    and  joy   in  the  Holy 
Choft.     As  (o   a  perfonal    reign   of  Cliritt  ihen   with  his 
people  here  on  earth,   it  feenis  no"t  probable,  becaufe    ihe 
k-ripture  is  filent  of  it,  and  joins  Chrilt's  perfonal  coming, 
and  the  day  of  judgment,  together.     Btlides,  were  ChrrH 
pciioiially  upon  earih,  hoN  l.iould  wc  enjoy  h:m,  and  coii- 


verfe  with  him  ?    It  is  impofUble  we  fliould  enjoy  a  glori- 
fied Chrift  till  our  bodies  be  fpiritualized,  which  they  will 
never  be  till  they  get  to  heaven.   Once    mere.  What  will 
become  of  the  fauns  during  thefe  thoufand  years  of  Chrift's 
luppofed  prclence  with  thtm  ?  Either  they  will  live  all  ihac 
thoufand  years  (which  is  not  rational  to  fuppofe)  or  they 
will  die  in  that  time  ;  if  the/  die,  and  go  to  heaven,  they 
will  go  from  Chrift,  and  not  to  him,  and   muft  for  a  time 
be  ablent  from  hin),   inllead  of  bcino   for  ever   with  him  - 
and  doubtlefs,  heaven  will  be  a  melancholy  place,  if  Chrilt 
be  out  of  it.    Jhefuni  then  is  this, ''  That  the  faints  living 
and  reigning  with  Chrift,   holds  forth  the  flourilhing  con- 
dition of  the  church  militant  :     The  expreftion   oflitting 
upor^  thrones,     Jjjeaks  an   honourable  condition    that  the 
church  will  be  certainlyin,  after  the  downfal  of  antichrift  : 
And  the  term  of  a  thoufand  year?,   fliews  it    will    be    the 
longelt  happy  condition    that  ever  the  church   enjoyed." 
God  almighty  halfen  that  delirable  lime  ! 

5  f  But  the  reft  of  the  dead  lived  not  again  until 
the  thoufand  years  were  finifhed.  This  h  the  firft 
refun-edlion.  6  1  Blelfed  and  holy  is,  he  that  hath 
part  in  the  firft  refurredion  :  on  fuch  the  fecond 
death  hath  no  power,  but  they  ftiall  be  priefts  of 
God  and  of  Chrift,  and  ftiall  reign  with  him  a  thou- 
fand years. 

By  the  reft  of  the  dead,  undei  ftand  the  fubdued  enemies 
of  the  church  in  their  fuccefTors,  who  are  faid  to  be  dead 
politically,  in  refpett  of  their  outward  condifion,  which 
will  now  be  very  low  ;  they  lived  not  again  apolitical  life  : 
that  is,  they  did  not  regain  or  recover  that  power  to  perfe- 
cute  the  church,  which  once  they  had,  but  are  now  di- 
vefted  of  in  great  meafure,  namely,  till  the  thoufand  years 
are  finished  ;  then  they  fliall  have  liberty  again  to  vent  their 
enmity  againft  the  shurch,  joining  with  Gog  and  Magog, 
as  their  predecefl'ors,  the  worfliippers  of  the  beaft,  did  com- 
bine together  before  them.  This  is  the firjl  rtfurreclion  ; 
that  is,  thehving  again  of  the  faints,  in  that  glorious  man- 
ner before  defcribed,  inholy  focieties,  with  greaterdegrees 
of  purity  and  peace.  Learn.  That  the  reformatiQn  of  the 
church,  after  the  ruin  of  its  Pagan  and  Papal  enemies,  is 
as  a  i'plendid  and  glorious  rel'urreclion  to  her ;  and  accord- 
ingly, fuch  as  are  fliarers  in  this  political  refurreflion  are 
pronounced  blefTed  ;  Blelfed  and  holy  is  he  that  hath  part  in 
tkefirp  refurreflion  ;  that  ij,  blelfed  are  they  that  lha!l])ave 
their  lot  to  live  in  this  happy  time,  when  the  means  of 
holinefs  will  more  abound,  and  the  meauires  of  holinefs- 
be  more  extenfive  and  univerfal.  The  fecnnd  death  ihall 
never  affeft  them  ;  everlafting  mifery  Jliall  be  efcaped  of 
them;  and  they /hall  be  pri'/ts  imtQ  God,  io<;f{erup,  not 
expiatory,  but  gratiihuory,  lacrifices  of  prayer  and  praife 
unto  him  ;  and  as  thepriefthood  is  fpiritual,  fo  is  the  kinn-. 
dom  alfo.  They Jliall  reign  fpiritually  over  their  lufts  aiTd 
corruptions,  and  have  greater  power'to  overcome  tempta- 
tions, and  this  for  a  thoufand  years  ;  that  is  during  the 
lime  of  their  living  here,  in  that  part  of  the  bappv  mille- 
nium  in  which  they  (hall  live,  they  fliall  in  that  time  en- 
joy a  more  holy,  happy,  peaceful  and  flouri/hing  condition 
than  ihe  church  of  God  did  ever  fo  long  enjoy  in  former 
tinies.  Some  will  have  all  this  to  be  undcrftood concerning 

a  Ipirii'jal 


ii6o 


REVELATION. 


Chap.  xix. 


a  fpiritual  rcfurrcctimi  from  the  grave  of  fui  to  a  life  cf 
holinefiand  grace  ;  over  fucli  indicd  t'r.e  fccond  death,  or 
evcrliUiup;  niifery,  (hall  have  no  power  ;  but  though  this 
ni.iy  he  alluded  m,  yet  a  political,  not  a  fpiritual,  relur- 
xeccion  Icemi  here  to  be  principally  intended. 

7  And  when  tlie  thoufand  years  arc  expired. Satan 
fliall  be  loofcd  out  of  his  jirifon,  B  And  Ihall  y^n  out 
to  deceive  the  nations  which  are  in  the  four  quarters 
of  <he  earth,  Gog  and  Magoj^,  to  gather  them  toge- 
ther to  battle  :  the  number  of  whom  is  as  the  land 
of  the  fca.  9  And  they  went  up  on  the  breadth  of 
the  earth,  and  compalTed  the  camp  of  the  faints 
about,  and  the  beloved  city  :  and  fire  came  down 
from  God  out  of  heaven,  and  devoured  thetn.  10 
f  And  the  devil  that  deceived  them,  was  caft  into 
the  lake  of  (ire  and  brimltone,  where  the  beaft  and 
the  falfe  prophet  are,  and  ihall  be  tormented  day 
and  night  for  ever  and  ever. 

Oh/en'e  here,   i.   A  prophetical  predicTtion,  that  when 
the  long  time  of  the  church's  liberty  and  peace  Ihall  be  ex- 
pired, which  is  here   exprcITed  and  let  ionh  under  the 
notion  of  a    thoufand    years,  God    will   then  take  off  tis 
reftraint  from  the  devil,   and  he  Ihall  influence  the  wicked 
world  once  more  to  make  oppofition   againft  his  church  ; 
Ji'hgn  the  thourand years   are  expired,    Sntr.n  Jhall  be  leo/ed 
out  of  h'rs  prij'on.   IJehold  here  Satan's  reftlefsmalice  againft 
mankind,  and   pjrricularly  againft   the  church  of  Chrilt. 
Ohferve   next,   That  Saian  is  firft   faid  to  deceive  the  na- 
tions, and  then  to  gatherthem  together  tobattle  againftthe 
faints  :  The  fame  faints,  either  in  their  perfons,  or  in  their 
fuocelTors,   who  did  formerly  reign,  will  now  fuffer  ;   but 
bv  whom  ?    By  Gog  and  Magog  ;   where  is  probably  an 
ailufion  to  thel'e  two  names   mentioned  often  in  the  Old 
Teftament,  who  were  the  lad  enemiesof  the  Jewifli  church 
before  Chrift's  firft  coming.     In  like  manner,  the  laft  ene- 
mies of  the  chriitian  church   are    here   fet   forth    by    that 
name,  who  fiiall  be  mierly  deftroyed  a  little  before  Chrift's 
fecond  coming   to  judgment.      Satan,    with   all  hi.  united 
power,   and  combined  force,  will  attempt  the  whole  body 
of  thcchriftian  church  before  hislaft  and   fatal  overihro-.v. 
Ohferve,    laftly,  That  after  the  deftruction  of  thefe  agents 
and  inftrunien:s  of  Satan's  fury  his  own  full  and  final  de- 
ftruction is  declared  ;   which  may  be  called  his  fecund  im- 
prifonment  in  that  lake  of  fire  and  brimftonc,  which  is  both 
eafelefs  and  endlefs,  thereto  keep  company  with  the  bedll 
and   falfe    prophet   to  all  eternity.     Behold  here  the  de- 
ceiver and  the  deceived  plagjed  together  ;   the  devil  ihat 
deceived,    and    the    he:ft  and  falfe  prophet  that  were  de- 
ceived by  him,  and  were  his  inftrun.ents  to  deceive  others, 
iire  tjll  together  into  the  I  ike  of  fire,  to  be  lormented  for 
ever.      Satan  was   in<iecd   condemned  to  this  before,  and 
leferved  thereunto,  but  the  aitualand  final  execution  there- 
of  is  fufpeiided  till  the  end  ccms. 

1 1  And  I  faw  a  great  white  throne,  and  hira  that 
fat  on  it,  from  whofe  face  the  earth  and  ilie  hc.iven 
fled  away  ;  and  there  was  found  no  place  for  them. 
12  f  And  I  f.ivv   the  dejd,  Imall  and  gieat,  iland 


before  God  ;  and  the  book  were  opened  ;  and  an- 
other book  was  opened,  which  \sthe  book  pf  life  :  and 
the  dead  were  judged  out  of  thole  tilings  %vhich  were 
written  in  the  books,  according  to  their  works.  13 
And  the  lea  gave  up  the  dead  which  were  in  it  ;  and 
death  and  hell  delivered  up  the  dead  which  were  in 
them  :  and  they  were  judged  every  man  according 
to  their  works.  14  And  death  and  hell  were  cafl 
into  the  lake  of  fire.  This  is  the  fecond  death.  15 
Andwholoevcr  was  not  iound  written  in  th.e  book 
of  life  was  call  into  the  lake  of  fire. 

Here  is  .nnother  vilion  which  St.   John  law,  nanuly,  a 
lively  reprefentatioil  of  tlie  great  il^y  cl  judjTrmr.t,  when 
all,  both  gooii  and  bad,  that  ever  lived,  (lull  be  raifedand 
lenienced  according  tothcir  works  ;  the  Ifjteof the  wicked 
is  fet  fi.rth  in  this  ciiap'er,   and  the  happy  condition  of  the 
righteous  in  heaven  glotiouUy  deicribed    in  the    two  next 
chapters.      Olfervc  hert,  i.   The  Judge  del'cribed,  as  lif- 
ting upon  a  throneor  feat  t)fju>)gi:;L-nt  ;  a  throre,  to  denote 
that  tins  Judge  is  a  King  ;    and  a  -ubtle  throne,    to  dcnoie 
the  purity  and   righteoul'iieis  of  this  Judge  ;   and  a  ^reat 
■white  thron;,  becaufe  erected  for  a  grerft  Judge,    and  for  a 
great  fervice,  namely,  the  judging  of  the  whole  world.   Oh- 
ferve, 2.  The  drtadful  majefty  and  glorious  power  of  this 
Judge  declared,  that  neitiier  heaven  nor  earth  are  able  to 
abide  his  prefence,  but  arc  faid  to  fee  sway,  and  that  there 
■was   m  place  jnund for  ihem.     Odjerve,   •>.    The    perfons 
judged  are  here  defcribesl,  and  fiiat,  i.  By  their  condition 
and  qualification,    all  the  dead,  both  finall  and  great  ;  all 
that  ever  lived,  and  all  that  fiiall  then  be  found  alive.      2. 
By  their  pofture  ;   they  Itand  before  the  Judge,    whilft  he 
fits,   to  fliew    his    authority.     3.   15y  the  manner  of  pro- 
ceeding,   which  is  rejirefenred  as  being  .••fier  the  form  of 
weil-ordereJjudicatorieshereonearth  ;  wherein  the  bonks 
are  produced,  namely,  the  bock  of  God's  omnifcience,  a-id 
the  bookof  conlcience,  the  book    of  the  law,  and  the  book 
of  the  gofpel.     They  that  had  not  the  written  law,  fliall  be 
judgetl  by  the  law  of  nature  ;   they  that  had   the  w'ritten 
law.  Tire  to  be  judged  by  that  ;   and  ihey  that  had  the  gof- 
pel,  to  be  judged  by  that;  and  every  one  according  to  their 
works.      Clfrvc,   ,\.    f  he  executionof  the  fentence  of  this 
great  judge  upon  ilic  wicked  and  impenitent  wot  Id  ;   liiey 
are  call  into  the  lake  oi' fire,   which  is  the  f"econd   death. 
From    the  whole, /c-^rw,   i-    That   it  is  certain  that    there 
(hall,  and  neceilary  that  there  Ihuuld,  be   a   day  of  judg- 
ment.     2.  Tliat  ill  that  day  there  will  be  no  exetnption  of 
any  perfons  from  the  examination  of  the  Judge  ;   /  fj-.i-'all 
thedeud,  fmali  and  great,  jtand  hefure  Cid.      3.  Thatjefus 
Chrift,  called   here  God  (which  clearly  jiroves    Iiis  deity) 
fliall  come  in  the  clouds  to  Judge  the  world;  and  will  then 
be  found  fuch  ajudge  that  the  riches  of  the  wealrhieflciii- 
iiot  bribe;   fuch  a  Judge  that  the  power   of  the  inightieft 
cannot  daunt  ;   fuch   a  Judge  as  the  fnbilety  of  the  wifcft 
cannot  delude;   fuch  a  Judge  as  there  is  no  appealing  from, 
no  repealing  ot,   his  lenience,     l.ci.rn,  .\.  1  hat  .ts  t tie  fame 
jierfons  llialf  he  judged,  whoformcrly  lived,  loin  iliefame 
budies  that  died,  and  were  cither  buried  in  liie  e.<r;h,  or 
tonfumed  in  the  lea  :   The  fea  gave  up  her  d:!ad;   by  which 
ua<!-=rflaod  all  places, though aiitnded  •.•■iih  nei-er  !'o  many 

iinprobuble 


3;. 


Chap.  xxi. 


REVELATION. 


1101 


improhable  circn:iircances  of  a  refurrcction,  flnll  yet  give 
up  tiis  dea^.  t£>sgth  and  htil,  tliatis,  death  and  the  grave, 
gave  tip  thr  dead  luhich  vjcre  Ik  ihvm,  that  is,  by  the  power 
of  God  were  made  to  rellore  them.  Learn,  5.  That  the 
fentence  dcnniir.ced  will  be  according  to  every  man's  work 
3t  the  prcai  day  ;  sccordinir  to  the  nature  and  quality  of 
the  wicked  man's  work«,  fliall  his  judgment  and  puni/li- 
luent  be  ;  according  to  the  lincerity,  not  according  to  the 
imperfetStion  of  the  righteous  man's  work,  fliall  his  re- 
w'.iril  be,  God  grant  that  the  condderation  of  this  may  lb 
far  influence  us,  that  no  profit  may  tctnpt  us,  no  plenfure 
entice  us,  no  po\ver  cmboldL-n  us,  no  privacy  encourage 
us,  to  Jo  that  thing,  of  which  we  cannot  give  a  good  ac- 
count in  the  day  of  judgment. 

CHAP.     XXI. 

AND  I  faw  a  new  heaven  and  a  new  earth  :  for 
the  firft  heaven  antJ  the  firft  earth  were  pafTed 
away  :  and  there  was  no  more  fea.  2  And  1  John 
faw  the  holy  city,  new  Jerufalem,  coming  down 
from  God  out  of  heaven,  prepared  as  a  bride  ador- 
ned for  her  hufband. 

By  the  new  heaven';  and  the  new  earth  here,  all  under- 
hand a   new  Hate  and  face  of  the  church  ;   but  lome  ap- 
ply it  to  the  ftatc  of  the  church  militant  here  upon  earth, 
and  otiiers  to  tiie   (late  of  the  church  triumphant  in  hea- 
ven.     Accordingly  tlicy   take   the  new    heavens    and  the 
ne%v  earth  to  be  the  efFecT:  of  that  great  change  which  fliall 
he  made  by  fire  at  tlie  univerfal  conflagration  ;   and  they 
are  called  netu,  not  fo  much  in   regatd    to  fubftnnce,  as  in 
rcfpecT:  of  qualities,  being  now  for  nature  more  (table,  and 
for  beamy  more  glorious.     Qjt:'/}.  But  what  nfe (liall  there 
be  of  this  new  heaven  and  new  earth?   and  who  fiiall  dwell 
Therein  ?      A'if.v.    We  cannot  tell,  but  mnft  reft  fatisfied 
with  what  God  hath  told  us,  that  ihere'm  fhall  d-uell  rjoh. 
teoufnefs  ;  and  it    will  be    a  (landing  monument   of  God's 
power  andgreatnefs  :   It  -s  added,  that  the  firft  heaven  and 
the  firjr  earth  were  ffijp.-d  axuay  ;  not  by   annihilation,   but 
by  a  qualitative  mutation,    ^nd  no  nnre  fea  ;  tha.t  is,  fay 
fome,  as  it  was  before,   turbulent,  changeable,  fubjc-ct  to 
corruption  and  vanity  ;   fay  others,  no  more  troublefome 
Itaie  of  thing;,  which  is  oft-times  lignified  by  the  fea.     A 
new  and  glorious  ftate  of  things  was  undoubtedly  here  de- 
llgned  relitingto  the  church.      Oh/rrve  ne\.t.   The    cha- 
racter  St.  John  gives  of  the  glorious  date  of  the  church 
triumphant,   ver.  ;.     He  compares  her,    i.  To  a  beautiful 
city,   for  amplitude  and  largenefs,   for  compact  ftrutture, 
and  for  cm-.rnodious  habitation  ;    (he  is  called  h'ily,  becaufe 
no  unclean  tiling  can  en'er  into  her,  and  becaufe  that  hr>li- 
nefs  (lull  there  be  perfected  which  was  here  begun.  2.  To 
an  adorned  bride  ;   nofj)ouleonher  marriage-dav  fo  adorn- 
ed as  fhc  was,     The   church  in  heaven  is  fo  called,  to  de- 
note  her  dignity,  and  the  love   which  Chrift  bears  to  her, 
and  the  df light  which  lie  takes  in  her,  which  is  io  conti- 
nual, as  if  it  wert  al.vaysa  we-itiing-day  ;  and  llie  is  ador- 
ned for  him.   and  adorned  by  hiiM,   with  fpiritual  beauty, 
and  glory,  and  perfection  of  grace. 

3  And  I  heard  a  great  voice  out  of  heaven,  fay- 
ing, Behold,  the  tabernacle  of  Godz5  with  men,  and 


he  will  dwell  with  them,  and  they  fliall  be  his  peo- 
ple, and  God  himfelf  fliall  be  with  them,  aW^e  their 
God.      4    And  God  fliall  wipe  away  all  tears  from 
their  eyes ;   and  there  fliall  be  no  more  death,  nei- 
ther forrow,   nor  crying  ;  neither  fhall  there  be  any 
more  pain  ;  for  the  former  things  are  palled  away. 
Obfervable  is  that  variety  of  exprelTlons  which  the  Holy 
Ghod  here  makes  ufe  of,   to  fet  forth  the  e.xcellency  (^f  the 
church   triumphant    by.      i.     She  is  bleft  with  God's  im- 
mediate prelence  and  abode,  of  which  the  tabernacle  was  a 
fign  ;  the   Lord    manifefling  himl'elf  in   heaven   unto  his 
(aints  in  a  more  immediate  way  than  ever  he  did  unto  them 
here  on  earth.     The  tabcrnacli  of  Cod  is-  lulth  trnn  ;  and  to 
fliew  the  permanency  of  this  privilege,  it  is  added,  Hefljull 
d'Mell-xith  ihent;  after  an  inhabitation  here  by  grace,  fliall 
follow  a  cohabitation  hereafter  in  glory.      Next  it  is  raid. 
They  Piall  be  his  pesple,  and  he  will  be  their  Cod  ;     which 
mult  not  be  fo  underltoo.l,  as  if  that  relation  did  now  be- 
gin between  them,  but  the  comfort  of  that  relation  is  row 
perfectly  underftood,  and  they  reap  the  complete  advantage 
of  that  covenantpromife,   whofe  i'wectnefs  they  did  only 
tafte  before.     2.  Having  delcribed  the  pofitive  good  which 
the  triumphant  church  (hall   eternally  reft  in  ;     St.  John 
next  fets  forth  the  private  evils,  which  they  (lull  everlaft- 
inglybe  freed  from.    All  forrow,  and  all  tli'ecaules  of  fur- 
row,  fliall  be  removed  ;   they  lliall  liave  no  outward  occa- 
fion,  nor  inward  difpofition  to  weep :    There   fljall  be  no 
death,  but  immortality  and  eternaljife;  nor  any  more  pain 
or  ficknefs,   but    pleafure  for  evermore.     Lord!    what  a 
fovereign  cordial  is  thisagainft  all  our  prefent  furrows. ind 
fufferings!    to  conCider  the  time  is  at  hand  when  all   tears 
(hall  be  wiped  from  our  eyes,  all  forrows,  and  the  caufes  of 
forrow,  banilhed  from  our  hearts,  and  everlaftingjoys  fliall 
pofTefs  our  fouls,  and  we  fliall  be  with  our  Lord'for  ever, 
to  obey  him  with  vigour,   to  praife  him  with  cheerfulnefs,' 
to  love  him  above  meafure,   to  fear  him  without  torment, 
to  ferve  him  without  interruption  or  diftraftion,   and   be 
perfectly  like  unto  him  as  well  in  holinefs  as  in  happinels, 
as  well  in  purity  as  in  immortality  ! 

5  And  he  that  fat  upon  the  throne,  faid.  Behold, 
I  make  all  things  new.  And  he  faid  unto  me.  Write  : 
for  thefe  words  are  true  and  faithful.  6  And  he  faid 
unto  me.  It  is  done.  I  am  Alpha  and  Omega,  the 
beginning  and  the  end.  I  will  give  unto  him  that 
isathirft,  of  the  fountain  of  the  water  of  hfe  freelj-. 

Note  here,  i.  How  thefe  new  heavens  and  a  new  earth 
come  to  be  effected  aid  made,  namely,  by  tiie  otnnipctcnt 
power  of  Chrilt,  Deh.ld,  1  vwke  all  things  new.-  A  "ood 
argument  to  encourage  us  to  go  unto  Chrift  by  pruvcr  for 
renewing  grace.  Surely,  he  that  makes  new  heavens  can 
make  new  he,irts  ;  he  that  renews  an  old  world,  can  re- 
new us  in  the  fpiritof  our  minds,  and  make  old  things  pafs 
away,  andcaule  all  things  to  become  new.  Ntxt  he  com- 
mands St.  John  to  write,  that  thefe  words  fet  down  here 
and  throughout  ihi?  prophecy  are  true  endjaithful.  We 
fee  then  that  the  holy  fcnptures  were  written  at  theLoid's 
command,   and  therefore  from  him  they  do  derive    their 

7  H  authority. 


I  1 6'2 


REVELAT  ION. 


Chap,  xxi, 


authority.  2.  The  word  of  aflurance  here  uttered  by 
Chrilt,  for  theconliniiation  of  v\hat  he  had  before  declared 
and  promifcd,  hefaief  ttr.lo  me,  Jt  is  dene  ;  fignifying  there- 
by, that  it  is  as  certain  as  if  it  were  already  dsne;  namely, 
whatever  he  h.nd  promifed  relating  to  his  church's  happinefs, 
and  all  he  had  threatened  rchting  to  her  enemies  deftruc- 
tion  :  Let  not  the  church  then  at  any  time  dagger  in  her 
faith.  3.  The  title  which  Chrift  ispleafed  here  to  refunie, 
which  before  was  given  by  himfelf,  chap.  i.  8.  /am  Alpha 
and  Omega,  the  btglniting  and  the  end,  to  fhew  that  as  lie 
firft  made  the  world,  fo  he  was  now  about  to  put  a  period 
to  it,  and  would  give  to  every  thirfty  or  believing  foul  an 
everlafting  life  in  the  new  JerufaleBi,  which  lliall  no  more 
decay,  than  water,  which  is  an  ever  fpringing  fountain, 
can  be  dried  up. 

6   He  that  overcometh   fhall  inherit    all  things  : 
and  I  will  be  his  God,  and  he  fhall  be  my  fon. 

Ohferve,  i.  That  our  defires  of  happinefs  muft  be  ac- 
companied with  endeavours  after  it,  or  they  will  he  ineffec- 
tual; to  thirfting  in  the  former  verfe,  he  joinsovercoming 
in  this  verfe  ;  We  mud  not  barely  wifli  but  work ;  not  only 
talk,  but  fight;  and  not  only  fight  but  overcome  our  fpiri- 
tual  enemies  in  fighting,  or  we  are  miferable  ;  how  ftrong 
I'oeverour  defires  after  happinefs  may  be  fuppofed  to  be, 
without  proportionable  endeavours,  we  can  have  no  good 
ground  of  hope.  1.  He  thnt  overcometh,  that  is,  he  that 
is  overcotning,  he  that  daily  maintains  the  combat,  though 
he  h:isnot  yet  obtained  a  perfeft  conquefl  over  his  fpiritual 
enemies,  yet  he  keepsthe  field  with  fword  in  hand,  refold- 
ing never  to  throw  down  his  weapon,  but  to  die  as  a  con- 
queror, rather  than  be  taken  prifoner.  Okferve,  3.  'I  he 
encouraging  promife  given  to  the  conqueror,  He  fiallinhe- 
rit  all  things.  Where  n'jte,  The  extent  and  latitude  of 
the  promife,  the  enjoying  ell  things,  that  is,  all  blefTiiigs 
and  benefits,  all  joys  and  comforts  that  are  reqnifite  to 
make  him  perfectly  and  perpetually  happy.  Note  aifo, 
God's  way  and  manuf  r  of  dilpenfmg  the  njercy  promifed, 
and  tliatis  by  (ree  g,ift,  he  fiuill  inherit  allthings,  not  merit 
any  thing  :  An  inheritance  hgraluitum  paterni  amoris  pig- 
nis,  an  ellare  freely  given  by  the  father  to  his  children.  4. 
A  i'operadiled  promile,  I  willbe  his  Cod,  and  hejhall  he  my 
Jon;  that  is,  1  will  give  him  the  manifeftation  of  his  adop- 
tion before  angels  and  men  :  I  am  now  his  God,  and  he  is 
no*  my  fon,  but  ihe  world  knowech  it  not  ;  they  brand 
my  people  tor  a  generation  of  hypocrites,  and  lorneiimes 
ihev  call  in  quellion  their  own  finceriiy,  and  their  title  to 
the  privilege  of  adoption;  but  at  the  great  day  I  will  pub- 
licklyown  them  before  angels  and  men,  and  make  it  appear 
that  1  love  them  as  a  father,  and  thty  Ihall  live  with  nie  as 
ions  for  ever  and  ever  :  He  that  overcometh,  kc. 

8  But  the  fearful,  and  unbelieving,  and  the  abomi- 
nable, and  niurdtrers,  and  whoremongers,  and  for- 
ccrers,  and  idolaters,  and  all  liars,  Ihall  have  their 
part  in  the  l.ikc  which  burneth  with  fire  and  brim- 
itone  r  which  is  the  llcond  deatli. 

Alter  a  defcription  gtten  o''  the  celeftial  happinefs  of  the 
righieousar  the  day  ofjlregiiient,  here  follows  the  etcrnnlly 
iiiifer^'jle  con^itif-n  of  the  \\'.ckf<l  ;  and   c\'^\\:  fevcral  forts 


of  finners  are  here  fumraed  up,  who  fhall  be  excluded  out 
of  heaven,  and  call  into  hell  ;  namely,  xhefearftd.  fuchas 
dare  not  own  Chrift,  or  for  fear  olfuflfering  havedifowned 
him,  orapoftaiized  or  revolted  from  him;  unbelievers,  fucli 
efpecialiy  as  have  fat  under  the  difpenfation  of  the  gofpel, 
but   have  rejeifted  cur  Lord  Jefus  Chrilt,   and  refuted   to 
come  unto  him  that  they  might  have  life  ;   the  abominable, 
foch  as  live  in  the  practice  of  lins  againl^  nature,  fodomy, 
and  fach  uncleannefs  as  renders  them   abominable   in  the 
light  of  God  and  man,  Rwni.   i.    26.   Alnrd.'rers.   fuch    as 
dt-Uroy  either  the  foul,  body,  or  good  name  of  their  neigii- 
bours,  efpecialiy  perfecutors ;  the  whore  and  her  followers, 
who  are  drunk  with  the  blood  of  the  l,iin:s  ;  -.uhorewingerx 
of  all  forts,  both  fpiritual  and  corporeal,  particularly  fuch  as 
are  guilty  of  undeannefs  in  a  conjugal  (late  \,  jorcertrs,  fuch 
as  exercife  witchcraft,  confult  with  the  devil,   and    trade 
with  familiar  fpirits;  idolaters  of  all  fortsand  kinds,  fuch  as 
v/orfliip  falfe  gods,  or  the  true  God  after  a  falfe  maimer  ; 
covetous  per  Ions,  who  make  the  world  iheirGod,  and  fen- 
fual  perfons,   who  m'ke  their  belly  their  God  ;   lalHy,   all 
liars,  thofe  who  lie  with  the  lip,  and  talk  fallely  ;  thofe  that 
lie  in  their  lives,   as  all  hypocrites  do,    vv  hole  practice  gives 
their  profefTion  the  lie:    thofe  who  are  the  inventersof  the 
doiflrine   of  lies,   which  is    no  better  than   the  doftrine  of 
devils:   thefe  all  thefe  null  have  their  part  in  the  Like  iliat 
bnrneth  with  fire  and  brinil'tone,   that  is,  in  exquilite  tor- 
ments, andeverlafting.     from  the  whole,  wAe,  i.  Howthe 
timorous  and  fearful  Itand  in  the  front  of  all  thofe  vile  tin- 
ners, whole  ways  lead  down  to  the  chambers  of  death  and 
hell.      Behold  here  !    God's   martial   la>*   executed    upon, 
cowards  and    renegadoes,   whofe   fear  makes  them  revtilt 
from  Chrill  in  the  time  of  danger.      Think  of  this,  all  you 
tiinorousand  faint-hearted  profelTors!  who  cannot  bear  the 
thoughtof  lying  in  a  naliy  dungeon  forowning  Chrilf,  how 
will    you  endure  to  lie  in  a  lake   of  nre  and  brnnftone  for' 
difowning   of  him  !      is    not  the  little  finger  of  an  angry 
God  heavier  than  the  loins  of  all  the  tyrants  and  perlecu- 
tors  in  the  world  ?      2.   That  although  eight  forts  of  tin- 
ners only  are  here  reckoned  up,  yet  all  others  \^  ho  live  and 
die  impenitenily  in  any  know  11  fin,  belides  ihefe,   of  what 
kind  foevcr,   are  certainly  included,  and   iheir  damnation 
implyed  alio,  as  well  as  thele  ;  for  whoever  lives  in  the  ha- 
bitual jiradice  of  any  known  fin,   without  converting  from 
it  unto  God,  is  certainly  in  a  ftate  of  d:imnation.     Note 
lalHy,  That  the  lins  here  mentioned  muft  not  be  unde rftood 
copulatively,   but  disjunctively  ;  we  muft  not  fjppofe  that 
fuch  as  are  guilty  of  all  the  betore-meni'ioned  fins,  are  the 
perfons    threatened   with  hell-fire  ;   but   foth  as  are  with 
allowance  guiliy  of  any  one  of  thefe,  or  of  any  other  be- 
fides  thefe,  and  continuing  impenitentlv  in  tluiii. 

9  And  there  came  unto  me  one  of  the  leven  angels 
which  hadthefevenvialsfull  ofthe  leven  laft  plagues, 
and  talked  with  me,  faying,  Coinehilher,  I  willfhew 
thee  the  bride,  the  Lamb's  wife,  jo  H  And  he  carri- 
ed me  away  in  the  fpirit  to  a  great  and  high  moun- 
tain, and  fhewcd  me  that  great  city,  the  holj  jenifa- 
lem,  defcendiugout  of  heaven  from  God,  1 1  llaving 
the  glory  of  God  :  and  her  light  wai  likeuntoaflone 
mofl   precious,  even  like  ajafper  Aone,    clear   as 

chryflal' 


Chap.  xxi. 


REVELATION. 


11(53 


chry  (lal ;  1 2  And  haci  a  v/all  great  and  high,  and  had 
twelve  gates,  and  at  the  gates  twelve  angels,  and 
names  wntten  thereon,  v/hich  are  the  mines  of  the 
twelve  tribes  ofthe  children  of  Ifrael.  i30ntheeaft, 
three  gates  :  on  the  north,  three  gates  ;  on  the  Ibuth, 
three  gates  ;  and  on  the  weft,  three  gates.  14  .Vnd 
the  wall  of  the  city  had  twelve  foundations,  and  m 
them  the  names  of  the  twelve  apoftl'-s  of  the  Lamb. 
St.  ]»\\n  having  delivered,  before,  a  general  account  of 
the  fjiiits'  h.ippine'.'s  in  heaven,  defcends  here  to  a  more 
particular  de'.cription  of  it.  Heaven,  c.illed  the  New  Jeru- 
r.ilem  is  reprtfeiited  by  .icity,  with  magnificent  gates  snd 
wails  ;  and  the  church,  the  colUctive  body  of  glorified 
faints,  is  here  called  the  Lamb's  wife,  efpo'jfed  before,  but 
the  tnarria;;e  foleninized  now.  Noti  here,  1.  That  as  the 
earthly  Jeruf.dem  was  a  type  of  the  church  militant,  fo 
the  church  triumphant  is  called  the  New  Jerufalem,  and 
compared  to  a  great  ciiy,  for  the  multitude  of  its  mem- 
bers ;  and  llyl-d  holy,  becaufe  fanftityis  the  fpeci.nl  quali- 
fication of  thofe  who  are  the  inhabitants  of  it.  2.  The 
light  which  is  found  in  this  city,  it  is  not  compared  to  the 
light  of  the  ian,  for  that  is  attended  with  fcorching  heat, 
not  to  the  Ifght  of  the  moon,  which  is  variable  and  un- 
certain, but  ?o  the  li  j;ht  of  precious  ftones,  which  is  clear 
.-.nd  pure,  and  has  nothing  annoying  in  it.  3-  The  great 
fjfety  and  lecurity  of  this  city,  and  of  all  the  citi/.ens,  in- 
habiting therein  •,'here  is  a  wall  great  and  high  :  W.ills  are 
for  defence  (called  mvnia  a  miinien/lo)  and  thi  higher  the 
wall,  the  greater  the  defence  ;  God's  omnipotency  is  as  a 
wail,  and  will  be  an  invincible  bulwark  about  his  faints  in 
heaven,  nothing  ni?.ll  endanger  them,  nothing  (liall  offend 
theni.  4.  Here  are  twelve  gates,  for  the  conveniency  of 
entrance  into  this  city  on  al!  fides,  and  to  give  free  and 
eafy  accefs  from  ..11  parts,  ealt,  weft,  n'irth,  and  fouth  ;  to 
lignify,  that  the  church  in  heaven  v.ill  be  made  up  of  per- 
fons  coming  from  all  parts,  ^sChrill  foretold,  Matt,  viii.i  i. 
Luke  xiii-  ?(;.  They  fliallcomefrom  the  eart,&.c.  and  Ciall 
fit  down  with  Abraham.  The  triumphant  church  is  a 
collective  body  of  believers,  of  all  nations,  kindreds,  and 
people,  tongues  and  languages.  Lalily,  Thatasthe  names 
of  workmen  are  fometimes  ftt  upon  foundaiion-ffones,  by 
which  it  IS  well  known  in  after  ages  who  were  the  builders  ; 
in  like  manner  it  is  here  intimated,  that  as  the  ancient 
Jcwilh  church  was  founded  in  twelve  patriarchs,  fo  the 
Jatfr  chriflian  church  in  and  by  twelve  apoftles,  Jefus 
Chrift  hirnlelf  being  the  chief-corner  ftone,  or  thefounda- 
tion  of  both,  he  being  fundatner.tum  Jundans ,  they  funda- 
tne ntafund.it J  :  teaching  us  that  our  faith  nuift  be  built 
'jpon  :he  doctrine  nf  Chiift  and  his  apoftles  and  upim  no 
other  doctrine  wbatfoever,  though  it  hasa  pretei:ded  iL.iiip 
of  iMfallibilitv  upon  it. 

15  .\nd  he  that  talked  with  me  had  a  golden  reed 
to  me'afure  the  city, and  the  gates  thereof.and  the  wall 
t  hereof.  1 6  And  the  city  lieth  four-fquare,  and  the 
Ien.jth  is  as  large  as  the  breadth.  And  he  meadired 
tlie  city  with  the  reed,  twelve  thoufand  furiongs. 
The  length  and  the  breadth  and  the  height  of  it  are 
equal.      17  .'Vnd  he  meafuicd    the   wall  thereof  an 


hundred  and  forty  and  four  cubits,  according  to  the 
meafure  of  a  man,  that  is,  of  the  angel. 

Still  St.  John  proceeds  in  the  defcription  ofthe  heavenly 
flatc,  and  the  church  triumphant  in  it  ;  this  is  called  a  city, 
in  refpect  of  its  nngnificent  building,  comely  order,  and  in- 
vincible Itrength  ;  a  great  clty,\\\  regard  of  itslargenefsand 
capacioufr.efs,  being  full  of  glorified  fainis  aiul  angels  ;  and 
"jerufalem,  becaufe  of  that  everlafting  peace  which  is  thero 
enjoyed,  as  the  flebrew  worddgnifies  ;  and  hereanaccount 
is  given  of  the  meafuring  of  thisgreai  city  :  Wereadofits 
niealuring  before,  chip.  xi.  but  differently  from  its  nieafur- 
ing  now  ;  then  it  wasnieafured  by  a  nran,  now  by  an  angel  ; 
then  by  an  ordinary  reed,  now  by  a  golden  reed  ;  iniimat- 
iniT  the  tranfcendency  cf  the  (tate  ofthe  church  nov.',  to 
what  it  was  before, and  reprelentingthe  firmnefs.perfcJtion, 
and  greatnefs  of  theNew  Jerufalem.  Note,  An  obfervabli^ 
d;iFereiice  in  the  nieafuringof  the  church  militant,  and  of 
the  church  triumphant  ;  tlie  church  militant,  upon  ajuft 
meafure  by  the  reed  of  the  word,  is  found  unequal  in  its 
parts,  fome  p.-.rts  of  it  are  purer  and  better  than  oihers,  bun 
in  the  new  Jerufalem  all  parts  are  equal  in  perfedtion  and 
purity  ;  the  length  isaslargeas  thebreadth,  and  the  height 
equal  to  either  ;  the  church  of  Chrift  in  heaven  fl)all  be  ex- 
ceeding largeand  great,perfeftand  complete,  nothing  fliall 
be  found  irregular  in  it,  all  things  can  there  endure  the 
meafuring  reed,   and  abide  the  exafteft  trial. 

18  And  the  building  of  the  wall  of  it  was  of  jafper: 
and  the  city  was  pure  gold,  like  unto  clear  glafs.  19 
And  the  foundations  of^the  wall  of  the  city  tverc  gar- 
nifhed  with  all  manner  of  precious  ftones.  The  lirfl; 
foundation  ziw  jafper  ;  the  fecond,  a  fapphire  ;  the 
third  a  chalcedony  ;  the  fourth,  an  emerald ;  20  The 
fifth,  a  fardonyx  ;  the  lixth,  a  faidius ;  the  feventh,a 
chryfolite;  the  eighth,  a  beryl;  the  ninth,  a  topaz  ;  the 
tenth,  a  chryfoprafus  ;  the  eleventh,  a  jacinth  ;  the 
twelfth,  an  amethy  ft.  21  And  the  twelve  gates  were 
twelve  pearls  ;  every  feveral  gate  was  of  one  pearl : 
and  the  fireet  of  the  city  zvas  pure  gold,  as  it  were 
tranfparent  glafs. 

Seme  will  have  all  this  to  fignifyand  reprefent  thepnrcft 
ftate  ofthe  church  here  upon  earth  ;  but  if  there  fiiall  be 
any  ftate  on  this  lide  eternity  which  anfwereth  tiiis  glorious 
reprefentation,  how  much  more  will  the  peife^.t  glorious 
church  in  heaven  fully  anfwer  it  ?  What  was  faid  of  Jeru- 
falem of  old,  may  be  truly  fpoken  of  the  New  Jerufalem 
above,  Pfal.  Ixxxvii.  3.  Very  excellent  thinjis  me  Ip'.hen  (f 
ihee,  thou  city  of  (j'ld  ;  her  p.iveiiicnt  of  gold,  her  gr.tes(>f 
peail,  hsr  wallsof  precious  ftone,  detioiing  the  uurablpni-('s 
and  penmnency  of  the  faints  happinefs,  the  dtljght  and  fa- 
tisfactio^i  that  accompany  it,  and  the  rtfplendent  gh-ry  of 
it  ;  as  gold  excels  all  metals,  and  is  not  fubject  to  corruj). 
tion,  as  precious  ftones  are  full  of  fplendour  and  gloiy,  in 
l.ke  manner  will  the  munflons  of  heaven  be  nioft  glorn-ov, 
the  converfation  iherc  purs  and  incori  i:pt.  atlv.rding  f-iiins 
fuch  an  entire  fitiifaction  as  emirfly  exceeds  all  il).-.t  trie 
mr.ft  rich  and  glorious  thii'.gs  of  th:s  world  caiiaffoid  lor 
the  gratific.jtioi)  ef  tlie  ouiward  Ufifes, 

7    H    2  22  And 


1164 


REVELATION. 


Chap.  xxii. 


22  And  I  faw  no  temple  therein :  for  the  Lord  God 
Almighty,  and  the  Lamb,  are  the  temple  of  it.  23  H 
And  the  city  had  no  need  of  the  fun,  neither  of  the 
moon,  to  (hine  in  it:  for  the  glory  of  God  did  lighten 
it,  and  the  Lamb  jsthe  light  thereof.  24  f  And  the 
nations  of  themwhich  are  laved  fhallwalk  in  the  light 
of  it:  and  the  kings  of  the  earth  do  bring  their  glory 
and  honour  into  it.  25  And  the  gates  of  it  fhall  not 
be  fhut  at  all  byday:  for  there  (hall  be  no  night  there. 
26  And  they  fliall  bring  the  glory  and  honour  of  the 
nations  into  it.  27  And  there  fliall  in  no  wife  en- 
ter into  it  any  thing  thatdefileth,  neither  whatfoever 
worketh  abomination,  or  makelh  a  lie  :  but  they 
which   arc  written  in  the  Lamb's  book  of  life, 

Chferve  here,  i .  Sc.  John  declares  that  the  new  Jerufa- 
lem  Ihallnot  want  either  thofe  fpirhual  fupplies  or  natural 
»  J  vantages  which  Jerufalem  below  (lood  in  need  of ;  no  need 
of  any  temple  there  for  external  wwrfhip  and  ordinances, 
v/hich  it  is  cur  duty  to  wait  upon  God  in  here  :  What  need 
an  houl'e  of  prayer  for  them  that  want  nothing  topray  for? 
what  need  of  miniflersand  ordinances,  toteachthem  whofe 
knowledge  isperfetfted?  what  need  of  facraments  to  remem- 
ber Chrift  in  and  by,  when  they  fliall  alwaysfee  Chrid  face 
to  face  ?  Again,  \Vhat  need  of  the  natural  light  of  the  fun 
and  moon,  where  thefun  of  righteoufnefs  forever  fhineth, 
and  where  God  is  all  in  aU  !  Happy  they  that  enjoy  him, 
tor  I  hey  enjoy  all  good  in  him  and  by  him,  he  being  the 
I'ountain  of  all  goodnefi  !  2.  Having  thus  defcribed  the 
city,  St.  John  next  declares  who  (liall  be  the  citizens,  namely, 
the  nations  that  are  faved,  ail  believing  Jews  and  converted 
Cjentiles,  called  elfewhere,  the  general  a(fembly  and  church  of 
ihffirji-born,  which  are  a  great  multitude  ;  thefe  (hjll  be 
admitted  into  it,  and  partake  of  the  glory  and  happinefsof 
it :  And  whereas  it  is  added,  that  kirgs  do  bring  their  honour 
and  i:lory  into  it,  this  is  not  to  be  fo  underfioodas  if  there 
\NOulJbea  diflinclionin  heaven  between  kingsand  fubjeds ; 
no,  all  the  faints  there  are  kinps  and  priells  unto  God  ; 
neither  is  it  meant  that  kings  fliall  c.irry  their  earthly  glory 
and  honour  with  them  into  heaven  ;  but  that  kings  who 
fliall  be  fo  hippy  as  to  come  thither,  fliall  fee  all  their  honour 
and  glory  I  wallowed  up  in  the  glory  and  happinefs  of  that 
place  and  ftate,  and  ftiall  confcls  that  all  their  crowns  are 
infinitely  fhort  of  the  crown  of  glory,  and  that  their  thrones 
are  diingliills  compared  v.  i'h  the  dignity  of  this  throne.  3. 
It  isdeclared  whatperfecft  I'ecurity  and  peace  the  faints  en- 
joy in  the  new  Jerufalem,  together  with  their  glory,  riches, 
and  happinefs ;  this  is  (ignified,  ver.  25,  Thcgatsjballnot  be 
Jhut  at  all  by  day,  r.nd  cliere  is  no  night  to  (hut  them  in  ;  the 
gates  (hall  be  open,  to  (hew  their  peaceable  (late  and  ffcnre 
tranquility,  wiiliout  fear  of  any  hollile  invaiion  or  entry  of 
t-nemies,  cither  by  tcne  or  fraud  :  It  is  added,  There  Jroll 
b:;  no  night  there,  either  in  a  literal  or  a  metaphorical  reiife,  no 
djrknels,  no  interruption  of  h«ppinef«,  nor  fear  of  danger, 
pf.ihii-.g  that  can  ei;hcr  dilhirb  or  di(o,uiet.  4.  Who  the 
!ierlb:is  are  that  iliail  be  everlallingly  debarred  ;hetiijoy- 
Hunt  of  all  this  happintlV,  :ill  ihathave  deliled  theinfeives 
by  lull  and  ur.cleanntlt,  every  pcrfon  that  hull  not,  by  ho- 
LnefAolheart  and  life,  feparated  hiiufclf  fromfui  and  wick- 


A 


ednefs,  and  dedicated  himfelfioGod  and  his  fervice  ;  nothing 
thatdefileth,  nothing  ihtt 'jj'jr/telhaiominutiar,  no  openCcan- 
dalous  (inner,  or  he  that  maketha  lie,  (liall  beadiniired;  to 
tell  a  lie  is  bad,  but  to  make  a  lie  is  much  wori'c,  this  is  the 
devil's  (in  in  a  fpecial  manner,  it  is  his  by  temptation,  it  is 
hisby  approbation,  it  is  his  by  practice  ;  he  is  a  liar,  and  the 
father  of  lies  and  liars ;  it  were  well  if  our  cullomary  liars 
would  confider  it.  The  funi  of  all  is,  "That  without  grace 
and  lioliiiefs  here,  there  can  be  no  expeclation  of  glory  and 
happinefs  hereafter;  this  fits  at  once  for  the  employment  of 
heaven  and  the  enjoyment  of  he^iven,  it  makes  meet  for 
the  inheritance  in  light,  and  if  we  have  not  our  prefent 
fruit   unto  hitin/ff,  our  end  can  never  be  tverl ifling  Ifc.'' 

CHAP.     XXIL 

N  D  he  fliewed  me  a  pure  river  of  water  of  life, 
clear   as  chryflal,     proceeding    out  of   the 
throne  of  God  and  of  the  Lamb. 

St.  John  in  this  and  the  four  following  verfes,  (roes  on 
with  the  defcription  of  the  heavenly  Jerufalem,  which  he 
had  begun  in  the  former  chapter;  and  here  we  haveobfer- 
vable,  I.  The  city  defcribed,  as  having  a  clear  r/Wr  run- 
ning through  it,  znd  i.\\\i  of  the  water  of  life,  an  allufion, 
doubtlefs,  to  the  earthly  paradife,  Gen.  ii.  wljichwaswell 
watered,  without  which  accomodation,  no  place  can  be 
happy  ;  the  heavenly  paradife  here,  or  the  new  Jerulaleni, 
is  faid  to  have  a  pure  river  of  water  in  it,  denoting  the  pure 
and  unmixed  joys  of  heaven,  and  thofe  rivtri  of  pler.l'ure 
■which  are  at  C:,d'j  right  hand  for  evermore.  Here  is  not  a 
well  of  water,  but  a  river,  not  of  muddy  orfetuleni  "■ater, 
hvnclear  as  chryflal,  not  corruptible  or  dead,  butliringwa- 
ter,  -water  of  life.  2.  The  head  or  i'pring  of  this  river  de- 
clared, from  whence  it  doth  aril'e,  not  from  the  hills, 
which  may  be  cutoff,  diverted,  or  dried  up,  but  \t  proceeds 
cut  of  the  throne  of  God,  and  0}  the  Lamb ,  and  there forecan 
no  more  fail,  than  God  and  Chrill  can  fad  :  no  river  can 
fail,  iinlefs  the  fprings  that  feed  it  f.iil  ;  the  I'aints  in  hea- 
ven (hall  be  refrefhed  with  fuch  conl'olaiions  as  flow  from 
the  Father,  Son,  and  holy  Spirit,  and  their  comfort:>  can- 
not fail  till  they  fail. 

2  5  In  the  midft  of  the  ftreet  of  it,  and  on  either 
fide  of  the  river,  -wai  there  the  tree  of  life,  which  bare 
\.vic\\'eTiiannerofir\i'its,  and  yielded  her  fruit  eveiy 
month  ;  and  the  leaves  of  the  tree  were  for  the  heal- 
ing of  the  nations. 

Note,  I.  That  as  there  was  a  river  and  a  tree  of  life  in 
the  terredial  paradife,  fo  in  allufion  thereunto,  both  are  faid 
to  be  in  the  heavenly  paradife  ;  Behold  here  a  tree  of  fucli 
vafl  proportion  and  extent,  that  i:s  branches  extend  to  both 
(ides,  that  all  mny  receive  benefit  by  it  :  W  ho  can  this  aj'^ree 
with  but  Jeiui  Chrill,  who  is  called  a  tree  of  l\fr,  becanfe 
frdm  him  we  have  our  natural,  t>ur  (piritual,  and  our  eter- 
p.il  life  .'  from  this  tree  do  bud  forth  all  the  fruits  of  grace 
a;id  comfort,  and  that  for  all  fealons  and  conditions.  Jn 
///  leiivfS  aref.r  hecdirg,  as  -well  tisilifi  uili  for  food.  2.  All 
Chrifl,  I.  Our louls  have cU  neccdaries  for  tood  and  pliylic, 
variety  of  fruits,  cslkd  here  t-weive  manner  of  fruit  s ,  thuiis, 
variety  of  graces,  and  con.?orts  cf  all  ("ens.  3.  In  him  are 
ibefe  frutis  at  all  times:  This  tree  bear:  fruit  every  mouth, 

winter 


Chap.  xxii. 


REVELATION. 


1  l6r, 


winter  fruits  as  wdl  .15  fiimmer  fruits,  even  in  the  blpck 
mouth  of  licknefs  and  de.ith.  Chrilt  is  continually  tliilri- 
biiting  of  his  divine  fulnefs  to  the  fatiif-icTionof  h.s  people  ; 
he  is  ail  in  .-ill,  in  the  enjoyment  of  mercy  ;  he  is  ;ill  in  all, 
in  want  of  mercy  :  he  is  all,  in  order  to  his  people's  ialv.T- 
tion  ;  and  he  is  all,  in  thtir  glorific.iticn.  Qiiej^-  But  will 
there  he  any  need  cither  of  food  or  phyfic  in  heaven?  If 
not,  what  need  of  the  fruits  of  this  tree  for  food,  or  of  its 
leaves  for  he.iling  ?  Jnf.  We  cannot  fiipp-.ife  that  in  the 
heavenly  ftate  there  will  be  any  want  eiilitrr  ofineator  me- 
dicines, any  hn-.iger  that  (hall  require  food,  or  any  licknels 
to  fbnd  in  need  of  phyfic  ;  but  as  food  and  phylk  are  the 
inftinincntal  mt-ansof  the  profsrvation  of  naiural  life,  with- 
out which  it  will  certainly  and  fuddenly  decay  ;  in  like  man- 
ner onr  Lord  Jefus  Chrift  doih  not  only  j^ive  fpiritua!  life 
unto  his  people,  but  he  is  the  conferving  caufecf  it,  hedoth 
niainrain,  and  will  p^eferve  it  without  the  Icaft  decay  toall 
eternity. 

4  And  there  (hall  be  no  more  curfe  :  but  the  throne 
of  God  cTnd  of  the  Lamb  fhall  be  in  it,  and  his  fervants 
(hall  ferve  him.  4  And  they  (hall  fee  his  face  ;  and 
his  namej/iall  be  in  their  foreheads.  5  f  And  there 
(hall  be  no  night  there  ;  and  they  need  no  candle, 
neither  lijiht  of  the  fun  ;  for  the  Lord  giveth  them 
light :  and  they  (hall  reign  for  ever  and  ever. 

St.  John  has  not  yet  done  with  this  copious  defcription 
of  the  new  Jerufalem,  but  here  he  clofes  it  by  doing  thcfe 
two  ihinj^s.  I.  He  fliews  what  (liall  not  be  found  there, 
tkvre  Jliiill  benocurft:,  no  accurfedperfon,  oraccurfed  thing, 
no  fin,  nor  any  thing  finful,  that  deferves  the  curie  :  and 
there  Jlioll  hi  ko  right  there,  no  darknefs  of  ignorance  or 
error,  or  darknefs  of  affiicYion,  temptation,  or  defertion,  no 
night  of  natiirsl  darknefs,  no  night  of  fpiritual  darknefs, 
much  lefs  of  eternal  darknefs  which  is  the  portion  of  the 
wicked  rfjrther,  there  Ihall  be  no  need  of  natural  light,  the 
light  of  the  fun  ,  no  need  of  artificial  light,  the  light  of  a 
candle  ;  no  neeci  of  the  fpiritual  light  ot  the  word  and  or- 
dinances, all  which  lli^ll  then  and  there  cesfe.  2.  He 
fhews  wh.'.t  there  ihajl  be  tlitre,  namely,  (i.j  Thrthrone  of 
Gad  and  the  Lamh,  that  is,  the  glorious  and  everlarting  pre- 
lence  of  God  anil  Chrill,  as  on  a  throne  of  royal  majedy, 
infomuch,  that,  the  name  of  the  city  may  be  Jehovah 
Shammah,  the  Lord  is  there.  (2.)  It  is  added,  that /'« 
fervants  foall  fer'je  hurt,  that  is,  the  glorious  angels  and  glo- 
rified laints  (h-Tll  continually  ftand  before  him,  and  ad- 
minirter  unto  hnn,  not  fpend  their  eternity  in  a  perpetual 
gazing  upon  God,  but  executing  his  commands,  obeying 
hiin  vv  ith  vigour,  praifir.g  liitn  with  cluerfulnefs,  loving 
him  above  n-if-ifure,  fearing  hi:n  without  torment,  trufting 
him  without  defpondency,  Serving  him  wiihcut  laffitude 
and  wearinefs,  without  interruption  or  di'ftraction,  prailing 
God,  and  i'nging  esernr.l  .Tllebjah's  to  the  Lamb  for  ever 
and  ever.  3.  It  ii  declared  Ibut  they Jhall  fee  God's  ftice, 
which  imports  fruition  as  well  as  vifion  of  him,  together 
with  a  f.ieet  and  fatisfaoiinry  delectation  inhi'm.  St.  Matt. 
V.  8.  Htb.  xii.  14.  DLU'ed  are  the  pure  in  heart,  and  holy 
in  Witjfjr  tky  Jha'.l fee  Gid  ;  that  is,  have  a  clear  and  ap- 
prehenlive,  though  not  a  full  and  comprehenfive  knowledge 
of  iiiia.       (4.)  His  name  f] all  be  in  their  foreheads  :  his 


name,  that  is,  his  holy  nature,  his  image  and  kkencfs,  by 
which  they  fiiill  be  known,  as  a  man  is  by  his  name  ;  an 
aliufion  probably  to  the  high  pried,  who  h^d  h'Aiiufs  ti  the 
Lord  written  on  his  frotulet ;  or  a  reflection  upon  the  wor- 
(hippers  of  the  beall,  whohave  liisn^imeon  their  foreheads;, 
in  liket  manner  the  name  of  God  Hiall  be  on  his  fervants 
foreheads  ;  theyare  thankful  fcrimperfect lineaments  here, 
hut  (liall  be  f..iisfied  with  liij  likenefs  then  and  tliere. 
Laftly,  Itis  doled  with  this,  they  f.joH  reign  f^r  ever  and  ever , 
not  for  a  thoufand  years,  as  tiir  militont  church  is  faid  to 
reign  on  earth  after  antichrid's  de(lruftion,but  foreternal 
ages,  and  this  not  pirtiaily,  but  fully  and  completely,  wliea 
all  their  fpiritual  enemies,  '^w\,  Satan,  and  the  wo;  Id,  yea, 
deatli  itfelf,  fliall  be  pat  under  their  feet, and  that  forever. 
Frem  thi?  whole  learn,  'lliat  when  w'e  are  at  any  time  de- 
jected upon  the  account  of  our  dark  and  imperfect  know- 
ledge, or  afilicted  upon  the  occafion  of  many  wearifome 
nights  and  tlaysof  fin  and  forrow,  of  trouble  and  tempta- 
tion, of  mifery  and  defertion,  which  we  have  hereon  earti), 
let  this  meditation  comfort  us,  that  the  happy  day  is  corn- 
in;/-,  when  there  fliall  be  no  night,  but  an  eternal  fabbath 
otrfft.  light  and  life,  with  plenty  of  all  good  things,  even 
fulnefs  of  joy  and  rivers  of  pleafure  for  evermore. 

6  And  he  fiiid  unto  me,  Thefe  fayings  are  faithful 
and  true.  And  the  Lord  God  of  the  holy  prophets 
fent  his  angel  to  fhew  unto  his  fervants  the  things 
which  mull  (liortly  be  done.  7  Behold,  I  come 
quickly  :  blelTed  is  he  that  keepeth  the  fayings  of  the 
prophecy  of  this  book.  8  And  I  John  favv  thefe 
things,  and  heard  them.  And  when  I  had  heard  and 
feen,  I  fell  down  to  worfhipbefore  the  feet  of  the  angel 
which  fliewed  me  thefe  things.  9  H  Then  faith  he 
unto  me.  See  thou  do  it  not :  for  I  am  thy  fellow-fer- 
vant,  and  of  thy  brethren  the  prophets,  and  of  them 
which  keep  the  fayings  of  this  book.   Worfliip  God. 

The  prophetical  part  of  thi  shook  being  now  ended,  here 
folio-.',  s  the  conclufion,  which  is  managed  in  a  way  of  dia- 
logue between  Chrift,  the  angel,  and  the  apoftle.  Note  here, 
I.  How  the  divine  authority  of  thisbookis  ftronglyaflerted, 
and  its  excellency  cotnmended  :  Thfe  fayings  are  faithful 
and  true  ;  thit,  is,  nil  things  contained  in  this  book  of  pro- 
phecies are  certain  and  infallibly  true.  The  holy  Spiritof 
God  forefaw  that  this  book  would  be  more  quertioned  than 
other  books  of  holy  fcripture,  therefore  he  confirms  the 
divine  authority  of  it  by  an  holy  angel,  and  the  truth 
ofallthingsin  it,  and  efpecially  that  which  relates  to  the 
hippinefs  of  the  faintsin  hcavf  n,theinhabitants  of  the  nev/ 
Jerufaletn,  with  a  frequent  afftrtion,  viz.  7  he fe  fayings  are 
faithful  and  1 1- ue.  It  i«  added,  they  fail  fkortly  he  dt,ne^ 
this  is  fpoken  of  the  beginning  of  their  accornplifliment, 
they  fliall  begin  to  be  fvilfilicd,  and  tr>  take  efifecl,  and  fliall 
receive  llieir  full  and  final  accornplifliment  in  due  time. 
Behold  here  in  Chrilt's  omnifciency  an  evident  proof  of  his  % 
divinity,  he  knows  all  things  to  come,  as  well  as  all  things  J 
paft  ;  and  whereas  Chrift  fays,  tkefe  things  ftjall  pir.rtly  ve 
dons  ;  we  learn,  that  the  time  of  the  church's  fufferingis 
a  limitedtime,  ii  is  a  fliort  time,  after  which  fhall  follow 
an  eternal  deliverance  and  a  great  reward.     A'o/f  farther, 

Tbac 


1  iGG 


REVELATION. 


Chap,  xxik 


Tint  Chrift  fiibjoiin  a  luomifc  and  HlT.iraiice  of  the  ccr- 
laimy  and  IiiJiltfiiiicrs  of  his  coniinjr  to  judginc nr,  for  the 
ru|)|)oit  of  his  cluirch,  during  ilie  lliort  time  of  her  fulTt  r- 
iiigsaiid  fervites,  UthoU,  1  ctmi  quickly  ;  next,  he  pro- 
nouncps  them  hleflVd  whj  kccj)  ilje  words  of  ihis  book, 
jK't  only  in  nicnioiy  and  proftniop,  bu:  in  practice  and 
jurlornisnce.  Cl'/avfAMy,  The  llnccrity  of  St.  John, 
the  penman  of  this  book,  he  leaves  hete  upon  record  his 
relapfe  into  ihar  error  into  which  he  had  fjjlcn  before, 
iliap.xix.  to.  The  good  njan  relates  liii  own  (in  ;  yea, 
rfccrds  his  relapfeintothefaine  (in,  once  and  again,  which, 
.-IS  it  difcovers  that  he  prefei  red  the  glory  of  God  before  his 
own  reputation,  fo  it  evidently  declares  that  a  holy  ni.in 
m.-iy  poinbly  rdnpfe  into  the  fame  (jii,  through  inadver- 
tency, or  the  power  of  a  tcmpration,  and  how  much  it  is 
the  duty  of  every  one  that  thii.ktih  he  (tandeth,  to  lake 
lieed  left  he  fall.  Of  St.  John's  wcaknefs  in  worfhipping 
the  angel,  fee  the  notes  on  chap.  xix.  lo.as  al("o  the;ingei'i 
anfw  er,  I'.'Qrfh'tp  Gad  ;  as  much  as  if  he  had  laid,  "  •  hou 
iiiillakeft  the  objcci  of  thine  adoration,  I  am  a  created  be- 
ing, and  can  accept  of  no  Inch  homage  as  this,  which  is 
peculiarly  due  to  the  great  Creator. 

lo  And  he  faith  unto  me.  Seal  not  the  fayings  of 
the  prophecy  of  this  book  :  for  the  time  is  at  hand, 
1 1  He  that  is  unjiall,  let  him  be  unjufl  ftill  :  and 
he  that  is  filthy,  let  him  be  filthy  flill  :  and  he  that 
is  righteous,  let  him  be  ri£.hteous  lUU  :  and  he  that 
is  holy,  let  him  be  holy  llill. 

Obfirx't  here,  i  A  flric^  charge  given  unto  St.  John, 
rot  to  leal  or  clofe  up  the  wnrd.'.  of  this  prophecy,  but  to 
publifli  and  make  it  know  n,  for  the  ule  and  benefit  of  the 
church,  for  w  hich  reafon  this  book  is  called  a  revelation  ; 
Seal  n(it  the  fayings  aj  the  prophet  y  of  this  hook.  VV  htrcniark, 
'J'hat  although  this  book  be  the  obl'curell  part  ofthefcrip- 
ture,  yet  it  is  Chrill's  command  that  it  fhould  not  be  con- 
cealed fiom  the  knowledge  of  the  people  ;  Mow  facrile- 
gious  then  is  the  pracl'ce  of  the  church  of  Rome  in  rob- 
hmg  the  common  people  of  all  ihe  fcriptnres,  locking  them 
tip  in  an  tinknowii  tongue,  and  forbidding  the  people  to 
read  '.he  fame?  Chferve,  2  How  the  Holy  GhoU  here 
j)re-occupatc's  an  ohjec'lion,  which  Sr.  John  might  be  ready 
to  make  :  '•  If  I  IcjI  not  tip,  but  make  known  this  pro- 
jihccy,  the  wicked  men  of  the  world,  periecutors  elpcti- 
ally,  will  be  made  worfe  by  it,  ihcy  viil  be  unjidt  Itill, 
and  filthy  llill,  and  more  {'o  than  ever  :''  Be  it  fo,  lays  he, 
yecihe  righteous  will  be  more  confirmed  in  theircourfc  of 
obedience,  and  fuch  as  are  holy,  %vill  be  holy  llill;  and 
fddll-a&are  righteous,  will  be  righteous  llill.  There  is,  we 
fee,  ad.ingerous  ptrfevcrance  in  fin,  as  wellasa  dcfiiabis 
perl'ever.irce  in  gi  ace  and  hoiinels  ;  let  Kirn  that  i^  uiuiean 
be  unclear,  ilill  ;  Where  nmrk,  '1  his  is  no  pcrmillion, 
much  lefi  a  perfu.ilion  toliii,  bin  a  dreadful  thrcaicmiig  or 
lomniiii.irion,  that  fncli  as  give  up  themlVivps  to  linnin,', 
iUM  be  judicially  given  up  by  God  to  fin  ass  punKhnicni  ; 
iuch  a  libehiy  as  ciiisio  fin,is  the  worll  of  bondage.  Again, 
he  tTiJi  is  holy,  let  him  be  holy  llill  ;  tbe  words  carry  wiih 
ihein  nnt  cnly  the  force  of  a  conimaod,  and  ihed:rtction 
of  a  rule,    biu  thef.veeine"  •,  and   a  gracious 

j'rivilcgr,  iha:  they  (.''jH  pt-i .  :.''^: -jiuoihc  end. 


12  And  behold,  I  come  quickly  ;  and  my  ic- 
ward  25  with  ine,  to  give  every  man  accordin  '  :.s 
his  work  lliall  be. 

The  Tinner  verfe'cont.-ined  a  di.i!'iTi!e  or  interli-ciiro^y 
difc<iurfc  between  the  angel  aiul  St.  John;  hfrc  Chi  ill  be- 
gins to  fpeak,  and  coniiiuics  hia  t'pctcli  to  the  iriii!i)lc  of 
i!ie  loth  verfc,  w  herein  lie  declares,  th.Tt  it  will  not  be 
long  before  he  comes  to  jidi^e  the  world,  to  give  unto 
ihofe  who  aie  good.  ev<  rljllifig  h.ippiiefs  ;  >nd  to  ti.'  .n 
that  are  evil,  everlallingpunlhinent.  Here  •.bfrfvJjjk.  An 
excitation,  hthoU.'  2.  The  cf Irllial  t>hj!cl,  Chrid  Je!u  . 
J  c  VIC  ijuickly.  And  3.  I  he  end  of  his  com^lg.  ,^y  re- 
wuiil  is  -with  f>ie,  to  render  unl'j  every  cue  occofitinf;  /a  his 
•workr.  /.cam  hence,  i.  That  the  notices  of  oi;r'j.o'd's 
coming  to  judgment  are  ufually,  in  fcnpriire,  ulliir.d  in 
with  great  folciiinity,  wiih  a  mark  of  atiCBiion  and  ob;Vr- 
vaiion  ;  this  word  heho/d,  i'generally  prefixed  and  fet  be- 
fore :  thus  ]m]e  7.  Behold.'  the  L;rd  cnuth  wi.h  fen 
ihfiuf and  'f  his  faints,  Sec.  So  the  Apollle  James  gives  an 
awful  admonition,  L\f?o/d.'  the  yudgefandethhrfon  th.^dr,or, 
ready  to  pafs  a  fitial  llntence.  AixJ  St.  John  in  this  book 
of  the  Ilevclation  fcldom  fpeaks  ot  Chrilt  coming,  but  he 
breaks  forth  intoan  extacy  of  adtniration.  Learn  2.  1  hat 
the  fpecial  ddlribution  of  rewards  and  puniihmeiiis  is  re. 
ferved  till  the  fecond  coming  and  appearance  oljefus  Chrid  ; 
My  reward  is  with  me,  ti  give  to  every  man  accordir.g  to  his 
\u-jrk.  Learn  3.  That  i;  is  our  wifdom  and  duty  to  re- 
prefent,  by  adlual  and  f.jlemn  thoughts,  the  certain  and 
ipetdy  coming  of  Chrift  to  the  righteous  judgment  of  the 
world. 

13  I  am  Alpha  and  Omega,  the  beginning  and 
the  end,  the  firft  and  the  lafl.  14  Blelfed  are  they 
that  do  his  commandmcnt.s,  that  they  may  have 
ri^ht  to  the  tree  of  life,  and  may  enter  in  through 
the  gates  into  the  city. 

As  if  Chrill  hsd  laid,  "  I  am  the  eternal  God,  the  firfl 
caufe  and  the  lail  end  of -.11  things ;  I  (irll  made  the  world, 
and  I  will  at  laft  put  a  period  to  it  ;  and  when  time  thall 
be  no  n;orc,  they  fliail  for  ever  be  liappy  in  the  enjoy- 
ment of  me,  who  have  here  obeyed  me,  and  lived  in  con- 
formity to  my  doctrine  and  example  ;  they  (hall  through 
holinefs  enter  the  gates  of  the  new  Jerufalem,  thargloii- 
»jHs  city,  having  the  tree  ofhfeiii  it  ;  prefeni  bl.fTLtlncfs,. 
85  well  as  future  happincl's,  belongs  to  tiioic  tliat  obey 
Ciod's  will,  anti  keep  his  commandments  ;  Biijfd arethrv, 
and  bltnid  for  cvei  (hall   tljey  be." 

J  5  For  without  are  dogs,  and  forccrcrs,  and 
whoremongers,  and  inurderers,  and  idolaters,  and 
wholoeverloveth  and  maketh  a  lie.  • 

IVitlotM,  that  is,  wiilu>ut  ihe  gates  of  the  city  of  the 
New  Jerufak'in,  are  all  filthy  and  umleanlinncrs,  ail  crutl 
and  bloody  perlcciiti^rs,  all  raging  and  luiious  enemies  to 
me  and  my  people,  ail  idolaters,  ar.d  all  iurs  ;  tlicfe  (liall 
be  (hut  out  of  heaven,  as  dt^gs  are  lluii  out  of  the  houfe  ; 
and  Unit  intohcll,  to  be  iinpriloned  s\iih  devils  and  damned 
fpirits,  and  that  evcrUliiogly,  to  lie  l'>'r  ever  in  ih.at  nnile- 
nou?    (ire,   whofc  Ittang'-  prop-.rty  it  is  always  to  torture 

but 


Chap.  x\n. 


REVELATION. 


116^7 


but  never  to  kill,  or  always  to  kill  but  never  to  ronftime  :  perfeft  enjoyment  of  each  other.   Chfave  3.  1  ne  afFeftioii 

They  woulddie    but  they  cannot  die  ;  they  feek  fordeath,  which  this   /)r/Vc- exprefles  towards   her  bndeRrocm  ;    (he 

but  c.rnnot  Hod  it  ;  they  defireit,  but  it  flies  from  them.  fays,  Come;  (hepalhon.itely  and  imiutientiy  dedrcs,  and  ve - 

'     _                            ,           s\  c         ^  heiiienily  longs  l'»r  his  coming.      Come,  is  a  word  of  invi- 

i6IJefus  have  fent  mine  angel  to  tdhty  unto  you  ^^^.^^^^    «  j  pray,    come,  it  ii  my  earnert  fnit  and  requeft 

thefe  things  in  the  churches.   I  am  the  root  and  the  ^^.^^  ^^^^^  woukill  come."  Liam  hence,  Phat  ihe  glorious 

ofF-fprinq  of  David,  anithe  bright  and  morning-ftar.  coming  and  appearance  of  Jefu^  Chnft  tojudgmeiit,  is  ve- 


no-  the  faywcsof  the  ancel.but  the  revelation  was  Chnfi's;  <'<hir/i,  come  -.    We  muft  firit  come  to  thrift  by  faith  and 

which   leivpsall  men   inexculabl-;    wh.)    believe  not    the  repentance,  before  we  can  ever  delire  Chrift  5  coming  tous 

fame,  hut  nueaion  the  divine  authority   thereof.   2.   The  by  death  and  judgment.   Laftly,    1  he  intimation  given  by 

ti'Ies  here  bv  Chrill    V'Wen  of  ;iimrflf  (i.)    The  root  of  Chrift  of  a  gracious  acceptance,  and  a  grateful  eniertain- 

David-  that'is  as  God,  from  whom  by  creation  David  and  ment  :    U'hnfoever  -^tll,    let   htm  take    of  the  waltr  ,.f  l-je 

all  mankind  had  their  being,  and  did  fpring.   [i-)  The  off-  jreely     Here  n-Ae    i    The  benefit  mentioned,  or  the  mercy 

fprina  of  David,  according,  to  his  humanity  :  Chrift  as  God  offered,  water  of  life,  all  grace  here,  and  glory  hereafter; 

was  the  root  of  David  ;  but  confidered  as  man,  David  was  grace,  as  ii   leads  to  glory,  and  glory,  as   it  follows  upon 

the  root  of  Chrift,  \(^.y:\.i.  There /I,rM  come  fjrth  a  rod  cut  grace:  Grace  c.irries  life  in  the  bofom  of  it,  even  eternal 

of  th^  flem  r.fjtjf:,  am!  a  branch  _f}iall  grovj  out  of  his  roots.  I'fe.    2.    The  perfons   to  whom  this   benefil  is  offered  and 
(3.)  Chrift  ftyles  hiinfelf  the  bright  morning-ftar,  that  is, 


the  light  of   the  world,  enlightening  and  enlivening 


tendered,  and  that  is,    to  luh'tfocver  v)ill :  to  (hew  that  fal- 
the     vation  is  not  forced  upon  usagainft  our  will?,butbeftowed 
new  creation  :   The  fountain  of  all  kiTowledge,  gnct,  and     "pon  us  in  -he  uleof  our  faculties,   and  in  the  exercife  of 
comfort  on  earth,  and  of  all  glory  and  happinefs  in  heaven,     our  own  endeavours.    We  are  the  fiibjefts  of  this  willing- 
As   the  mornin^-ft.ir  firft  brings  light  to    the   world,  fo    "efs,    but  God  is  the  author  of  it,  Pfal.  ex.   3.   Cert  urn  eft 


Chrift  fi.ft  pnbliUied  the  light  of  the  golpel,  and  now,  by 
this  revelation,  gives  a  fuperadded  light  to  his  people,  in- 
forming th.-m  what  fliall  befal  his  church  until  his /fcow/ 
comiag  to  judgment. 


no  J  velle,  cuntvolumus  ;  fed  Deus  fac'tt  ut  velimus  ;  priehendo 
vires  t^caciffimas  vAuntati  ;  fays  St.  Auftin.  Note,  3. 
The  olfer  iifelf,  Ut  hitn  take  it  freely  :  Grace  is  the  free  gift 
of  God  as  well  as  e'.ernal  life.  Such  is  God's  munificence 
,,_..  -iti-jr        r-  AJ     and  royalty,  that  he  willnot  fell  his  good  things;  if  he  did, 

17  And  the  Spirit  and  the  bride  lay,  Come.  And  j-^^,^  is  our  indigence  and  poverty,  that  we  could  never  buy 
let  him  that  heareth,  fay,  Come.  And  let  hmi  that  jfjem  ;  therefore,  lay:,  God,  take  freely  .■  Yet  we  muft  un- 
is  athirll,  come  :  and  whofoever  will,  let  him  take  derftand  it  only  of  a  freedom  from  merit,  not  of  freedom 
the  water  of  life  freelv.  from  endeavour.      God's  offers  in  the  gofpel   are   condi- 

Obrerve  h,re,  J.  The  p^rfoos  n.enx\cned,  the  Spirit  and  ''on^l  ;  he  proffers  his  Son,  and  all  good  with  him,  hue 
the  hide .-  Bv  the  Spirit  underftand  the  Holy  Ghoft,  an.l  by  "P""  condition  of  our  acceptance  on  his  own  terms  Lee 
the  bride    the  whole  ca.hoiic  church  in  general,  both  in    none  then  ftraiten  the  grace  of  God  where  he  has  enlarged 


heaven  and  earth,  and  every  true  believer  in  particular. 
Behold  how  the  Spirit  fpeaks  in  the  bride,  and  how  the 
bride  fpeaks  from  and  by  the  Spirit.  Chrilf  by  his  Spirit 
is  prefent  with  her,  by  his  influence  he  is  alnftant  to  her. 
2.  The  title  here  given  to  the  church,  ihe  is  called  Chrift'? 
iride,  and  he  elfe where  called  her  Bridegroom  :  Now  this    ^^^^^^  ^^  ^^^  prophecy  of  this  book.  If  any  man  Ihall 


title  of  a  bride  given  to  her,  is,  I.  A  title  of  eminency  ar 

excellency,  and  ftaitds  in  oppolition  to  adultery  ;    Ihc  is  a  "  •         1        u      i  \    A    c 

bride,   not  a  -mhore .-   The  falfe  church  is  not  a  bride,  but    plagues  that  are  written  m    this  book:     19  And  it 


it.  If  a  man  has  a  mind  to  keep  his  fins,  he  fhall  have  no 
mercy,  be  they  never  fo  fmall ;  but  if  he  be  willing  to  leave 
his  fins,  and  to  accept  an  offered  Saviour,  as  ottered,  he 
(hall  not  be  excluded  from  mercy,  be  they  never  fo  great. 

1 8  f  For  I  teflify  unto  every  man  that  heareth  the 

)i-ds  of  the  prophecy  of  this  book.  If  any  man  fhall 

add  unto  thele  thincrs,  God  fhall  add  unto  him  the 


theWwf,  and  fo  often  called:  She  dtlircs  not  Chrift's  any  man  fhall  take  away  from  the  words  of  the  bool; 
coming,  no  more  than  an  ndultsrefs  dt-iires  the  return  of  ^f  jj^jj  prophecy,  God  fliall  take  away  his  part  odk 
her  hufband,bnt  the  hride,  being  a  chafte,  virgin^  longs  for    ^j-  ^j^^  ^^^^^  ^j-  jjf^,^  .^,-jj  ^.^^  of  the  holy  city,    and 

Jrora  the  things  which  are  written  in  this  book. 

Here  we  have  a  dreadful  commination  and  fevere  threat- 
ening denounced  by  Chnft,  againfl  all  fuch  as  liiall  add  aiiy 
thing  to  the  fcrip'.ures  in  general,  aod  jo  this  prophecy  in 
particular  ;  not  by  way  of  true  interpretation,  but  either 


It.  1.  As  the  word  bride  is  a  word  of  excellency,  as  it 
ftandsin  oppofiiion  to  adultery,  fo  it  is  a  word  of  extenua- 
tion and  dimuniiion,  as  it  ftands  in  a  diltinftion  from  ma- 
trimony and  complete  marriage  ;  it  is  the  hriile  not  a  mar- 
ried wife.      The  faints  are    contracted   to   Chrift  in  this 

world  ;  the  marri.nge  is  near,  and  (hall  be  confuminated  in    ,  ,  ,        , 

the  next.  A  bride  is  a  fpoufe  in  the  confines  of  marriage,  formally,  by  joining  any  thing  to  be  received  as  fcnpiure 
near  the  approaches  of  the  conjugal  filemniiy  :  Blefled  be  which  God  never  revealed  to  be  fuch  ;  or  virtutdly, hy  put- 
God!  it  will  not  be  long  before  Chrift  and  his  church,  ting  fuch  a  fenfe  and  mt-aning  upon  fcripiure  as  God  never 
Chrift  and  every  believer,  who  are  now  bttroihed  and  ef-  intended,  and  the  words  cannot  rationally  bear.  Almighty 
poui'ed.  ftiall  be  fully  and  ccmpletelv  married,  and  iu  the    God  here  declares,  that  he  will  add  to  fuch  his  plagues,  and 

linw 


i6S 


REVELATION. 


Chap.  xxii. 


f!iut  them  out  of  the  holy  city,  the  new  Jcnifalem,  tlie  king- 
dom of  heaven  :   And  it  fo,  learn  wc,  what  great  guilt  the 
church  of  Rome  contra£ls,  and  what  a   dreadful  ciirfc   flic 
lies  under,  by  making  oral  tradition  of  equal  aulhoriiy  with 
the  fcripiurcs,  and  by  adding   new  ariiclcs  of  faiih,   new 
points  of  dod\rines,  which  is    in  effect,  to  accufc  God  of 
ignorance  or   inadvertency.     True,  the  dod\rine  of  clirif- 
tianity  is  a  tratlition  ;  it  was  delivered  by  Chrill  to  the  apof- 
lles,    and  by  the  apofllcs  to  their  fuccedbrs,    but  now  they 
being  long  fiiicc  dead,   we  cannot  receive    from  them  the 
«io6lrinc  of  life  by  word  of  mouth,  but  muil   flick   to  the 
fcriptHres,   or  written  word,  for  ihcfe  things  were  written 
lor   our   fake.      But  if  any  man  Jhall  add  unto  thefe  things, 
Ciod  jhall  add  unto  him   the  plagues   tint   are  zvrillen  in  this 
I'nok.     We  rcjedl  not  all  traditions,  bccaufc   fcripturc   ilfclf 
i<i  a  tradition  ;  but  we  blame  the  church  of  Rome,   and  de- 
fcrvedly  fure,  for  making  her  private  unwritten  traditions  of 
equal    authority   with  the    fcripiures,  and    for  urging,  that 
iliey  ought  to  be  received  pari pietatis  affedu,  with  the  fame 
pious  aft'ctSlion  ■with  which  wc  receive  the  holy  fcriptures. 
And  thus  they  fet  their  poft  by  God's  port,  and  equal  their 
traditions  with  the  doiflrincs  of  faith  :  Their  opinion  is  bad, 
but  their  praflice  is  worfc  ;    for  they  value  their  own  tra- 
ditions above  the  fcriptures,   and    prefer  them  before  tJv^. 
Icriptures  ;  they  never  call  their  own  traditions  '  a  nofe  of 
wax,  a  dead  letter,  a  dumb  rule,  an  obfcure  dodtrine  i'  but 
in  this  manner  have   they  fligmatized  the  holy  fcriptures  ; 
and  how  they  will  cfcapc  Chrift's  feverc  commination  here 
before  us,  for  adding  to,  and  taking  frorn,  the  word  of  Ciod, 
Concerns  them  to  look  to  it ;  for  they  muft  certainly  anfwcr 
lor  it  at  the  bar  of  God. 

20  He  which  teflifieth  thefe  things,  faith,  Surely 
I  come  qjickly. — 

That  is,  Jefus  Chrift,  the  faithful  and  true  witncfs,  from 
vhom  St.  John  received  this  revelation,  as  he  formerly  had 
done  the  holy  gofpci,  faith.  Surely  I  came  quickly.  Where 
u'Je,  I.  That  this  prophecy  or  promife  of  God's  fecond 
coming  to  judge  the  world,  is  here  left  as  Chrirt's  lafl  word 
upon  record  ;  it  is  almoil  the  laft  word  in  the  bible  ;  doubt- 
lefs,  that  it  might  be  ferioufly  minded,  and  frequently  re- 
nicQibercd  by  us.  Chrift  had  in  this  chapter  twice  before, 
namely,  at  vtr.  7,  and  12,  tcftified  that  he  came  quickly  ; 
yet  he  repeats  it  here  agiin,  to  exciie  us  to  prepare  for  it, 
and  to  live  continually  in  the  cxpeflaiion  of  it.  Nctc,  Tliat 
ys  Chrirt  has  three  feverai  times  in  this  chapter  given  us 
the  aifurancc  of  the  certaintv  of  his  coming,  fo  he  prelixes 
an  ecct,  or  tebolJ,  before  it,  Beheld  !  I  come  quickly ;  and  here 
he  prefixes  the  word /i/rriy  before  it.  Surely,  f  awe  quickly, 
t^waken  the  fecnrity  and  leave  the  incredibility  of  linners 
without  excufe,  who  live  as  if  they  did  not  believe  any  fueh 
day  would  come. 

— Amen.     Even  fo,  come,  Lord  Jefus. 

To  the  forcmentioned  airurancc  of  the  certainty  of  our 
Saviour;;  coming,    St.  Joli;i,   in    i!:c   name   cf  the  whole 


church,  fuhjoins  a  hearty  /men,  5n  earned  wifh,  2  pafliona^ 
dcfirc  and  longing  for  our  lord's  coming,  f.<ying,  /.WifH 
come,  Lord  Jejui,  as  thou  haft  promil'ed,  and  thy  ;oeopl<r 
long  expcfled.  Learn  bcncr,  i.  That  ihe  coming  cf 
Chrift  ti>  judi^mcnt,  is  a  truth  firmlv  believed,  and  earneflly 
dclired  by  all  goo<i  chriHiaii.*.  St.  Jchii  here,  in  the  njme 
of  the  church,  takes,  as  it  were,  the  word  out  of  Chrills 
mouth,  like  a  quick  echo,  prefcntly  improves  the  prnriife 
into  a  prayer.  Cluifts  farcv.el  wcirllo  his  chureh  is,  / 
corne  quic.Uy  ;  the  church's  farewcl  fuit  10  Chiift  is^C;;w.r, 
Lord  JeJ'iis,  came  quickly.  <^ue/K  But  why  is  Chrift'Jhfvrwi,! 
coming  fo  exceedingly  deliicd  by  his  church  ajj({  cIiiMren  r 
j^nf.  Ffir  finilliing  the  days  «d  finning,  and  Wfrovinir  f!.c 
works  of  Sjtan  ;  lor  act  oinplifliiiig  the  nunio.-rof  V.is^own 
ele(51,  and  for  liadcuing  his  kingdom  ;  for  freeing  the 
creature  from  fubjedion  to  vanity  ;  for  inaniftftiii?;  ilie 
glory  of  his  jullice  and  mercy,  and  for  putting  his  I.  ints 
inte  the  fidl  and  final  poUlflion  of  their  promifed  inhe- 
ritance. Learn,  z.  That  it  is  the  luifeigned  defire  of  Giods 
faithful  fervant-s  to  have  the  full  fruition  of  Jefus  Chrifl  ; 
this  is  the  habitual  dcfire  of  their  hearts,  that  Chrift  would 
come,  and  receive  thoMii  to  himfeif,  though  at  the  fame 
time,  they  may  trembla.il  fomc  circumllances  of  his  conj- 
in^r.  4"here  isVdegree  of  finful  bondage,  which  hinder; 
much  our  fpiritual  confidence  and  boldnefs ;  but  the  more 
holy  we  are,  the  more  emboldened  we  fhall  be  afaiad  the 
day  of  judgment.  " 

2  1  The  grace  of  our  Lord  Jefus  Chrift  be  with 
you  all.     Amen. 

This  is  an  epiftolary  conclufion,  iifed  almoil  in  all  the 
epiftles  of  the  New  Teftament,  and  fo  here,  becaufe  this 
prophecy  was  in  the  manner  of  an  epirtle  diredlcd  to  the 
churches:  St.  John  began  this  epiillc  with  this  falutition. 
chap.  i.  4.  and  fo  ends  with  it  here  ;  he  knew  there  would 
bo  a  long  tracl  of  lime  intervening  between  the  giving  of 
the  promife,  and  the  fulfillng  of  it,  between  the  bride's 
making  hcrlclf  ready,  nnd  the  day  wherein  the  marriage 
was  to  be  folemnized  ;  he  well  knew,  that  before  the  Con- 
fummation  of  all  things,  there  were  many  fad  difpenfatioris 
which  the  ehurches  would  certainly  meet  with,  many  fal.Q; 
doctrines  wocld  be  fpread,  many  duties  to  be  performed, 
many  alfliclions  to  be  endured  ;  all  which  would  require 
an  extraordinary  afliftance  end  fpecial  grace  ;  therefore  he 
prays,  that  the  grace  of  our  I-ord  Jefus  Chrill  may  be  with 
them  all  :  teaching  us,  inccllantiy  to  dedre  for  ourfclvcs, 
and  to  crave  for' omerf,  the  auxiliary  aids  of  divine  grace, 
to  enable  the  ace'epiable  performance  of  every  duty,  and  la 
the  patient  enduring  of  every  trial ;  the  grcateil  mercy  that 
can  be  vviflicd  to  any,  or  that  any  can  with  tmto  thein- 
feives,  is  the  grace  of  God  to  excite  and  quicken  us  to  our 
duty,  and  to  allill  and  help  us  in  the  performance  of  it  ;  and 
accordingly,  St.  Jolin  Ihut^  up  this  bot^k,  and  therewith 
tlie  canon  of  the  whole  fcripture  in  thefe  words,  The  graie 
of  cur  Lord  Jefus  Chrif.,  he  with  ycu  all.     Amen. 


Trviilati  gloria  fanpiUrna. 
f    I    X    I    s. 


MAMCEr     A 


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